English
English version: 'If they continuously create bad karma without interruption, they will suffer greatly. I would rather kill them and fall into Naraka (hell) myself than let them suffer the pain of Avici hell.' Thus, the Bodhisattva contemplates with joy, and towards those beings, either with a good heart or with a neutral heart, knowing this matter, for their future, feels deep shame, and with a compassionate heart, takes their lives. Because of this cause, the Bodhisattva does not violate the Bodhisattva precepts, but instead generates much merit. Furthermore, for example, a Bodhisattva sees an increasingly powerful official, extremely tyrannical, who has no compassion for sentient beings and only engages in oppressive and harmful actions. Upon seeing this, the Bodhisattva generates a compassionate heart, initiates the intention of benefiting and bringing happiness, and to the best of their ability, removes or dismisses them from their high position. Because of this cause, the Bodhisattva does not violate the Bodhisattva precepts, but instead generates much merit. Furthermore, for example, a Bodhisattva sees robbers and thieves stealing others' property, or the property of the Sangha (monastic community), or the property of Stupas (Buddhist monuments), taking much property and claiming it as their own, indulging in its enjoyment. Upon seeing this, the Bodhisattva generates a compassionate heart, initiates the intention of benefiting and bringing happiness to those sentient beings, and to the best of their ability, forces them to return the property, so that they will not suffer meaningless and unprofitable consequences for a long night due to enjoying this property. Because of this cause, the stolen treasures, if they belong to the Sangha, are returned to the Sangha; if they belong to the Stupa, are returned to the Stupa; and if they belong to sentient beings, are returned to the sentient beings. Furthermore, one sees beings, such as the owners of gardens, taking the property of the Sangha or the property of Stupas, claiming it as their own, and indulging in its enjoyment. Upon seeing this, the Bodhisattva contemplates their evil deeds, generates a compassionate heart, so that they will not suffer meaningless and unprofitable consequences for a long night due to this evil enjoyment, and to the best of their ability, removes them from their position of ownership. Although the Bodhisattva does not take what is not given in this way, they do not violate the precepts, but instead generate much merit. Furthermore, for example, a Bodhisattva, being a householder, sees a woman who is currently unattached, accustomed to the practice of sexual desire, continuously enticing the Bodhisattva, seeking non-celibate conduct (improper sexual behavior). Upon seeing this, the Bodhisattva thinks in this way: 'Do not let anger arise in (my) heart, generating much bad fortune. If I follow her desires, she will gain freedom,' (the Bodhisattva) then skillfully settles her, allowing her to plant good roots, and should also cause her to abandon (sexual desire). --------------------------------------------------------------------------------
Chinese
不善业。住慈愍心，行非梵行。虽习如是秽染之法，而无所犯，多生功德。出家菩萨，为护声闻圣所教诫，令不坏灭，一切不应行非梵行。 又如菩萨，为多有情解脱命难、囹圄缚难、刖手足难、劓鼻刵耳剜眼等难，虽诸菩萨为自命难，亦不正知说于妄语，然为救脱彼有情故，知而思择，故说妄语。以要言之，菩萨唯观有情义利，非无义利，自无染心，唯为饶益诸有情故，覆想正知而说异语，说是语时，于菩萨戒无所违犯，生多功德。 又如菩萨，见诸有情，为恶友朋之所摄受，亲爱不舍。菩萨见已，起怜愍心，发生利益安乐意乐，随能随力说离间语，令离恶友，舍相亲爱，勿令有情，由近恶友，当受长夜无义无利。菩萨如是以饶益心，说离间语，乖离他爱，无所违犯，生多功德。 又如菩萨，见诸有情，为行越路非理而行，出粗恶语，猛利诃摈，方便令其出不善处安立善处。菩萨如是以饶益心，于诸有情，出粗恶语，无所违犯，生多功德。 又如菩萨，见诸有情，信乐倡伎吟咏歌讽，或有信乐王贼饮食、淫荡街衢无义之论。菩萨于中皆悉善巧，于彼有情起怜愍心，发生利益安乐意乐，现前为作绮语相应种种倡伎吟咏歌讽、王贼饮食淫衢等论，令彼有情欢喜引摄，自在随属，方便奖导，出不 现代汉语译本： 不善业：如果菩萨怀着慈悲之心，却行非梵行（不正当的性行为），即使做了这些不清净的行为，也没有违犯戒律，反而会产生很多功德。出家的菩萨，为了保护声闻（小乘佛教徒）所受的教诫，不让其破灭，一切都不应该行非梵行。 又如菩萨，为了让众多有情（众生）解脱性命之危、牢狱之灾、被砍手脚之苦、割鼻剜眼等苦难，即使菩萨为了保全自己的性命，也不会明知故犯地说谎。但是为了救助那些有情，经过思考选择后，才说妄语。总而言之，菩萨只关注对有情是否有益，而不是无意义的事情。自己没有染污之心，只是为了利益众生，经过考虑和正确的认知后才说不同的言语。说这些话的时候，菩萨并没有违犯戒律，反而会产生很多功德。 又如菩萨，看到一些有情被恶友（坏朋友）所迷惑，亲近喜爱而不舍离。菩萨看到后，生起怜悯之心，想要给他们带来利益和安乐，于是尽自己所能说离间语，让他们离开恶友，舍弃彼此的亲爱，不要让有情因为亲近恶友，而长期遭受无意义的损害。菩萨像这样以饶益之心说离间语，使他人分离，并没有违犯戒律，反而会产生很多功德。 又如菩萨，看到一些有情，在错误的道路上非理性地行走，就说粗暴恶劣的语言，严厉地呵斥驱赶，用方便的方法让他们离开不好的地方，安置在好的地方。菩萨像这样以饶益之心，对有情说粗暴恶劣的语言，并没有违犯戒律，反而会产生很多功德。 又如菩萨，看到一些有情，喜欢倡伎（卖艺者）的吟唱歌讽，或者喜欢国王、盗贼、饮食、**街衢（妓院）等无意义的言论。菩萨对这些都很精通，对那些有情生起怜悯之心，想要给他们带来利益和安乐，于是就亲自表演与绮语相应的各种倡伎吟唱歌讽、国王盗贼饮食淫衢等言论，让那些有情欢喜，被吸引，自在地跟随，然后用方便的方法引导他们，脱离不
English
English version: Non-virtuous actions: If a Bodhisattva, dwelling in a mind of loving-kindness and compassion, engages in non-celibate conduct (improper sexual behavior), even though practicing such impure dharmas, they commit no offense and generate much merit. A monastic Bodhisattva, in order to protect the precepts taught by the Shravakas (followers of Hinayana Buddhism), preventing them from being destroyed, should not engage in non-celibate conduct at all. Furthermore, if a Bodhisattva, in order to liberate many sentient beings from dangers to their lives, imprisonment, mutilation of hands and feet, cutting off noses and ears, gouging out eyes, etc., even if the Bodhisattva faces a threat to their own life, they would not knowingly speak a falsehood. However, in order to rescue those sentient beings, after careful consideration and deliberation, they speak a falsehood. In short, a Bodhisattva only considers what is beneficial to sentient beings, not what is meaningless. Without any defiled intention, solely for the benefit of all sentient beings, after reflection and with correct knowledge, they speak different words. When speaking these words, the Bodhisattva does not violate any precepts, but generates much merit. Furthermore, if a Bodhisattva sees sentient beings who are influenced by evil friends (bad companions), clinging to them with affection and unwillingness to leave, the Bodhisattva, upon seeing this, arises with a compassionate heart, generating the intention to bring benefit and happiness. They then use whatever means they can to speak words of discord, causing them to leave their evil friends and abandon their affection for each other, so that the sentient beings will not, due to associating with evil friends, suffer meaningless harm for a long time. The Bodhisattva, in this way, speaks words of discord with a beneficial intention, separating others from their attachments, without violating any precepts, but generating much merit. Furthermore, if a Bodhisattva sees sentient beings walking irrationally on the wrong path, they speak harsh and unpleasant words, fiercely scolding and driving them away, using skillful means to lead them away from bad places and establish them in good places. The Bodhisattva, in this way, speaks harsh and unpleasant words to sentient beings with a beneficial intention, without violating any precepts, but generating much merit. Furthermore, if a Bodhisattva sees sentient beings who enjoy the singing and chanting of entertainers (performers), or who enjoy meaningless discussions about kings, thieves, food and drink, **streets of prostitution (brothels). The Bodhisattva is skilled in all of these things, and upon seeing those sentient beings, arises with a compassionate heart, generating the intention to bring benefit and happiness. They then personally perform various kinds of entertainment, singing, chanting, and discussions about kings, thieves, food and drink, and streets of prostitution, which are in accordance with frivolous speech, causing those sentient beings to be delighted, attracted, and freely follow them. Then, using skillful means, they guide them away from --------------------------------------------------------------------------------
Chinese
善处安立善处。菩萨如是现行绮语，无所违犯，生多功德。 若诸菩萨安住菩萨净戒律仪，生起诡诈虚谈现相，方便研求假利求利，味邪命法无有羞耻，坚持不舍，是名有犯，有所违越，是染违犯。无违犯者：若为除遣生起乐欲，发勤精进，烦恼炽盛，蔽抑其心，时时现起。 若诸菩萨安住菩萨净戒律仪，为掉所动，心不寂静，不乐寂静，高声嬉戏，諠哗纷聒，轻躁腾跃，望他欢笑，如此诸缘，是名有犯，有所违越，是染违犯。若忘念起，非染违犯。无违犯者：若为除遣生起欲乐，广说如前；若欲方便解他所生嫌恨令息；若欲遣他所生愁恼；若他性好如上诸事，方便摄受，敬顺将护，随彼而转；若他有情猜阻菩萨，内怀嫌恨恶谋憎背，外现欢颜，表内清净；如是一切，皆无违犯。 若诸菩萨安住菩萨净戒律仪，起如是见，立如是论：菩萨不应忻乐涅槃，应于涅槃而生厌背；于诸烦恼及随烦恼，不应怖畏而求断灭，不应一向心生厌离；以诸菩萨三无数劫，流转生死求大菩提。若作此说，是名有犯，有所违越，是染违犯。何以故？如诸声闻，于其涅槃忻乐亲近，于诸烦恼及随烦恼深心厌离；如是菩萨于大涅槃忻乐亲近，于诸烦恼及随烦恼深心厌离，其倍过彼百千俱胝。以诸声闻唯为一身，证得义利勤修 现代汉语译本： 善于安顿和确立善处。菩萨如果这样表现出绮语（花言巧语），没有违犯戒律，反而会产生很多功德。 如果诸位菩萨安住于菩萨清净戒律，生起诡诈虚假的言谈表现，用不正当的手段追求利益，贪图邪命（不正当的谋生方式）之法而不知羞耻，坚持不舍弃，这叫做有犯戒，有所违越，是染污的违犯。没有违犯的情况是：如果为了消除生起的乐欲，发起勤奋精进，但烦恼过于强烈，遮蔽了他的心，以至于时时出现（诡诈虚谈）。 如果诸位菩萨安住于菩萨清净戒律，被掉举（心神不定）所扰动，内心不寂静，不喜欢寂静，大声嬉戏，喧哗吵闹，轻浮躁动，希望得到他人的欢笑，像这样的种种情况，这叫做有犯戒，有所违越，是染污的违犯。如果是由于忘念而生起（这些行为），则不是染污的违犯。没有违犯的情况是：如果为了消除生起的欲乐，（这种情况）可以像前面所说的那样处理；如果想要方便地解除他人产生的嫌隙和怨恨，使之平息；如果想要消除他人产生的忧愁和烦恼；如果他人天性就喜欢像上面所说的那些事情，为了方便摄受他们，恭敬顺从地照顾他们，随着他们的心意而行事；如果其他有情猜疑阻碍菩萨，内心怀有嫌隙、怨恨和恶毒的阴谋，表面上却表现出欢颜，表明内心是清净的；像这样的种种情况，都没有违犯戒律。 如果诸位菩萨安住于菩萨清净戒律，产生这样的见解，立下这样的论调：菩萨不应该欣乐涅槃（寂灭），应该对涅槃产生厌恶和背离；对于各种烦恼以及随烦恼，不应该感到害怕而寻求断除和灭尽，不应该一味地从内心产生厌离；因为诸位菩萨要经历三大阿僧祇劫（极长的时间）在生死轮回中流转，以求得伟大的菩提（觉悟）。如果这样说，这叫做有犯戒，有所违越，是染污的违犯。为什么呢？因为像那些声闻（小乘修行者）一样，对于涅槃欣乐亲近，对于各种烦恼以及随烦恼从内心深处厌恶和远离；像这样，菩萨对于大涅槃欣乐亲近，对于各种烦恼以及随烦恼从内心深处厌恶和远离，（这种程度）要超过他们百千俱胝倍。因为那些声闻仅仅是为了自身证得义利而勤奋修行。
English
English version: Being skilled in establishing and abiding in the good place. If a Bodhisattva manifests frivolous speech in this way, there is no transgression, and much merit is generated. If Bodhisattvas abide in the pure precepts of a Bodhisattva, and generate deceptive and false appearances, conveniently seeking false gains, delighting in wrong livelihood without shame, and persistently not abandoning it, this is called a transgression, a violation, a defiled transgression. There is no transgression if, for the sake of eliminating arising desires, they diligently exert themselves, but afflictions are intense, obscuring their minds, and arising from time to time. If Bodhisattvas abide in the pure precepts of a Bodhisattva, are moved by agitation, their minds are not tranquil, they do not delight in tranquility, they play loudly, are noisy and clamorous, are frivolous and jump around, hoping for others' laughter, and so on, this is called a transgression, a violation, a defiled transgression. If it arises from forgetfulness, it is not a defiled transgression. There is no transgression if, for the sake of eliminating arising desires, it is explained as before; if they want to conveniently resolve others' resentment and hatred, causing them to cease; if they want to dispel others' sorrow and distress; if others are naturally fond of such things, they conveniently embrace them, respectfully comply with them, and follow their inclinations; if other sentient beings suspect and obstruct the Bodhisattva, harboring resentment, hatred, and evil schemes, but outwardly show a joyful face, indicating inner purity; all of this is without transgression. If Bodhisattvas abide in the pure precepts of a Bodhisattva, and generate such a view, establishing such a theory: 'Bodhisattvas should not rejoice in Nirvana (extinction), but should generate aversion and rejection towards Nirvana; they should not fear afflictions and secondary afflictions, seeking to cut them off and extinguish them, and should not single-mindedly generate aversion and detachment; because Bodhisattvas transmigrate through Samsara (cycle of rebirth) for three countless eons, seeking great Bodhi (enlightenment).' If they say this, it is called a transgression, a violation, a defiled transgression. Why? Because like those Shravakas (hearers), they rejoice in and draw near to Nirvana, and deeply detest and distance themselves from afflictions and secondary afflictions; likewise, Bodhisattvas rejoice in and draw near to great Nirvana, and deeply detest and distance themselves from afflictions and secondary afflictions, surpassing them by hundreds of thousands of kotis (large numbers). Because those Shravakas diligently cultivate only for the sake of attaining benefit and happiness for themselves. --------------------------------------------------------------------------------