Chinese
正行；菩萨普为一切有情，证得义利勤修正行。是故菩萨当勤修集无杂染心，于有漏事随顺而行，成就胜出诸阿罗汉无杂染法。 若诸菩萨安住菩萨净戒律仪，于自能发不信重言，所谓恶声恶称恶誉，不护不雪。其事若实而不避护，是名有犯，有所违越，是染违犯。若事不实而不清雪，是名有犯，有所违越，非染违犯。无违犯者：若他外道；若他憎嫉；若自出家因行乞行，因修善行，谤声流布；若忿蔽者；若心倒者；谤声流布，皆无违犯。 若诸菩萨安住菩萨净戒律仪，见诸有情，应以种种辛楚加行，猛利加行，而得义利，护其忧恼而不现行；是名有犯，有所违越，非染违犯。无违犯者：观由此缘，于现法中少得义利，多生忧恼。 若诸菩萨安住菩萨净戒律仪，他骂报骂；他瞋报瞋；他打报打；他弄报弄；是名有犯，有所违越，是染违犯。 若诸菩萨安住菩萨净戒律仪，于他有情有所侵犯；或自不为，彼疑侵犯；由嫌嫉心，由慢所执，不如理谢而生轻舍；是名有犯，有所违越，是染违犯。若由懒堕、懈怠、放逸、不谢轻舍，是名有犯，有所违越，非染违犯。无违犯者：若欲方便调彼伏彼，出不善处安立善处；若是外道；若彼希望，要因现行非法有罪，方受悔谢；若彼有情性好斗诤，因悔谢时 现代汉语译本： 正行：菩萨为了让一切有情众生证得利益，勤奋地修行正确的行为。因此，菩萨应当努力修集没有杂染的心，对于世俗的事情随顺而行，成就胜过所有阿罗汉的没有杂染的功德。 如果菩萨安住于菩萨清净戒律，对于自己可能引发的不信任、不尊重的话语，也就是恶声、恶称、恶誉，不去保护，不去辩白。如果事情是真实的，却不避护，这叫做有犯，有所违越，是染污的违犯。如果事情不是真实的，却不去澄清辩白，这叫做有犯，有所违越，不是染污的违犯。没有违犯的情况是：如果是其他外道；如果是其他人因为憎恨嫉妒；如果是自己出家因为行乞，因为修行善行，而使诽谤的声音流传；如果是被愤怒蒙蔽的人；如果是心颠倒的人，他们的诽谤流传，都没有违犯。 如果菩萨安住于菩萨清净戒律，看到有情众生，应该用各种辛苦的、猛烈的行为，才能得到利益，却因为顾虑他们的忧愁烦恼而不去实行；这叫做有犯，有所违越，不是染污的违犯。没有违犯的情况是：观察到因为这个缘故，在现世中只能得到很少的利益，却会产生很多的忧愁烦恼。 如果菩萨安住于菩萨清净戒律，别人骂他，他就骂回去；别人嗔恨他，他就嗔恨回去；别人打他，他就打回去；别人戏弄他，他就戏弄回去；这叫做有犯，有所违越，是染污的违犯。 如果菩萨安住于菩萨清净戒律，对于其他有情众生有所侵犯；或者自己没有做，但别人怀疑自己侵犯了他；因为嫌弃嫉妒的心，因为傲慢的执着，不如理如法地谢罪而轻视舍弃；这叫做有犯，有所违越，是染污的违犯。如果是由于懒惰、懈怠、放逸，不谢罪而轻视舍弃，这叫做有犯，有所违越，不是染污的违犯。没有违犯的情况是：如果想要方便地调伏他们，使他们脱离不善之处，安立于善良之处；如果是外道；如果他们希望一定要通过现行非法有罪的行为，才接受悔恨谢罪；如果那些有情众生天性喜欢争斗，因为悔恨谢罪的时候
English
English version: Right Practice: Bodhisattvas diligently cultivate right practice for the sake of all sentient beings, so that they may attain benefit and welfare. Therefore, Bodhisattvas should diligently cultivate a mind free from defilements, acting in accordance with worldly matters, and achieving undefiled qualities that surpass those of all Arhats (one who has attained enlightenment). If Bodhisattvas abide in the pure precepts of a Bodhisattva, they do not protect or defend themselves against words that may cause disbelief or disrespect, such as evil voices, evil names, or evil reputations. If the matter is true and they do not avoid or protect themselves, it is called an offense, a transgression, a defiled transgression. If the matter is not true and they do not clarify or defend themselves, it is called an offense, a transgression, but not a defiled transgression. There is no transgression in the following cases: if it is another heretic (non-Buddhist); if it is someone who hates or is jealous; if it is oneself, as a renunciate, due to begging or practicing virtuous deeds, that slanderous rumors spread; if it is someone obscured by anger; if it is someone whose mind is inverted; the spread of their slanderous rumors is without transgression. If Bodhisattvas abide in the pure precepts of a Bodhisattva, and see that sentient beings could attain benefit and welfare through various painful or intense actions, but refrain from acting out of concern for their distress; it is called an offense, a transgression, but not a defiled transgression. There is no transgression in the following case: observing that due to this cause, only a small amount of benefit and welfare would be attained in this lifetime, while much distress and affliction would arise. If Bodhisattvas abide in the pure precepts of a Bodhisattva, and respond to cursing with cursing, to anger with anger, to hitting with hitting, to mockery with mockery; it is called an offense, a transgression, a defiled transgression. If Bodhisattvas abide in the pure precepts of a Bodhisattva, and commit an offense against other sentient beings; or even if they have not done so, but others suspect them of having committed an offense; and due to a mind of aversion or jealousy, or being possessed by pride, they do not properly apologize and instead lightly dismiss it; it is called an offense, a transgression, a defiled transgression. If it is due to laziness, negligence, or carelessness that they do not apologize and lightly dismiss it, it is called an offense, a transgression, but not a defiled transgression. There is no transgression in the following cases: if one intends to skillfully subdue them, to lead them out of unwholesome states and establish them in wholesome states; if it is a heretic; if they hope that one must actually commit an illegal and sinful act before accepting repentance and apology; if those sentient beings are naturally fond of fighting, because at the time of repentance and apology --------------------------------------------------------------------------------
Chinese
倍增愤怒；若复知彼为性堪忍，体无嫌恨；若必了他因谢侵犯，深生羞耻，而不悔谢；皆无违犯。 若诸菩萨安住菩萨净戒律仪，他所侵犯，彼还如法平等悔谢，怀嫌恨心，欲损恼彼，不受其谢，是名有犯，有所违越，是染违犯。虽复于彼无嫌恨心，不欲损恼，然由禀性不能堪忍，故不受谢，亦名有犯，有所违越，是染违犯。无违犯者：若欲方便调彼伏彼，广说一切，如前应知。若不如法不平等谢，不受彼谢，亦无违犯。 若诸菩萨安住菩萨净戒律仪，于他怀忿，相续坚持，生已不舍，是名有犯，有所违越，是染违犯。无违犯者：为断彼故，生起乐欲，广说如前。 若诸菩萨安住菩萨净戒律仪，贪着供事增上力故，以爱染心管御徒众，是名有犯，有所违越，是染违犯。无违犯者：不贪供侍，无爱染心管御徒众。 若诸菩萨安住菩萨净戒律仪，懒堕懈怠，耽睡眠乐卧乐倚乐，非时非量，是名有犯，有所违越，是染违犯。无违犯者：若遭疾病；若无气力，行路疲弊；若为断彼生起乐欲，广说一切，如前应知。 若诸菩萨安住菩萨净戒律仪，怀爱染心，谈说世事，虚弃时日，是名有犯，有所违越，是染违犯。若由忘念虚弃时日，是名有犯，有所违越，非染违犯。无违犯者：见他谈说，护彼意 现代汉语译本： 加倍愤怒；如果知道对方是能够忍受的，内心没有嫌隙怨恨；如果对方一定是因为其他原因道歉忏悔，内心深感羞愧，而不接受对方的道歉；这些都没有违犯。 如果各位菩萨安住于菩萨清净戒律，他人侵犯了他，对方如法平等地道歉忏悔，但他心怀嫌隙怨恨，想要损害恼乱对方，不接受对方的道歉，这叫做有犯，有所违越，是染污的违犯。即使内心对对方没有嫌隙怨恨，不想要损害恼乱对方，但是由于天性不能忍受，所以不接受道歉，也叫做有犯，有所违越，是染污的违犯。没有违犯的情况是：如果想要方便地调伏对方，详细的说明，应该像前面所说的那样理解。如果不符合正法，不平等地道歉，不接受对方的道歉，也没有违犯。 如果各位菩萨安住于菩萨清净戒律，对他人怀有忿恨，持续不断地坚持，产生后不舍弃，这叫做有犯，有所违越，是染污的违犯。没有违犯的情况是：为了断除忿恨的缘故，生起喜好欲求，详细的说明，像前面所说的那样。 如果各位菩萨安住于菩萨清净戒律，因为贪图供养侍奉的强大力量，以爱恋染着的心来管理统御徒众，这叫做有犯，有所违越，是染污的违犯。没有违犯的情况是：不贪图供养侍奉，没有爱恋染着的心来管理统御徒众。 如果各位菩萨安住于菩萨清净戒律，懒惰懈怠，贪图睡眠的快乐、躺卧的快乐、依靠的快乐，不分时间，没有节制，这叫做有犯，有所违越，是染污的违犯。没有违犯的情况是：如果遇到疾病；如果没有力气，行走疲惫；如果为了断除这些，生起喜好欲求，详细的说明，像前面所说的那样理解。 如果各位菩萨安住于菩萨清净戒律，怀着爱恋染着的心，谈论世俗的事情，白白浪费时间，这叫做有犯，有所违越，是染污的违犯。如果因为忘记正念而白白浪费时间，这叫做有犯，有所违越，不是染污的违犯。没有违犯的情况是：看到他人谈论世俗的事情，为了守护对方的心意
English
English version: Multiplying anger; if one knows that the other person is capable of forbearance and has no resentment in their heart; if the other person apologizes and repents because of other reasons, feeling deep shame, and one does not accept their apology; all these are not violations. If Bodhisattvas abide in the pure precepts of a Bodhisattva, and others offend them, and the offenders repent and apologize equally and according to the Dharma, but the Bodhisattvas harbor resentment, wishing to harm and annoy them, and do not accept their apology, this is called an offense, a transgression, a defiled offense. Even if they have no resentment towards them and do not wish to harm or annoy them, but because of their nature they cannot bear it and therefore do not accept the apology, this is also called an offense, a transgression, a defiled offense. There is no offense if one wishes to skillfully subdue and tame them; a detailed explanation should be understood as before. If the apology is not in accordance with the Dharma or is not equal, and one does not accept the apology, there is also no offense. If Bodhisattvas abide in the pure precepts of a Bodhisattva, harboring anger towards others, continuously persisting in it, not abandoning it after it arises, this is called an offense, a transgression, a defiled offense. There is no offense if, for the sake of cutting it off, one generates a desire for joy; a detailed explanation is as before. If Bodhisattvas abide in the pure precepts of a Bodhisattva, and because of the increased power of attachment to offerings and service, they manage and control their followers with a mind of love and attachment, this is called an offense, a transgression, a defiled offense. There is no offense if one does not crave offerings and service and manages and controls their followers without a mind of love and attachment. If Bodhisattvas abide in the pure precepts of a Bodhisattva, and are lazy and indolent, indulging in the pleasure of sleep, the pleasure of lying down, the pleasure of leaning, at inappropriate times and without measure, this is called an offense, a transgression, a defiled offense. There is no offense if one is afflicted with illness; if one has no strength, or is exhausted from walking; if, for the sake of cutting these off, one generates a desire for joy; a detailed explanation should be understood as before. If Bodhisattvas abide in the pure precepts of a Bodhisattva, and with a mind of love and attachment, they talk about worldly affairs, wasting time in vain, this is called an offense, a transgression, a defiled offense. If one wastes time in vain due to forgetfulness, this is called an offense, a transgression, but not a defiled offense. There is no offense if, seeing others talking, one protects their intention. --------------------------------------------------------------------------------
Chinese
故，安住正念须臾而听；若事希奇，或暂问他，或答他问，无所违犯。 若诸菩萨安住菩萨净戒律仪，为令心住，欲定其心，心怀嫌恨，憍慢所持，不诣师所求请教授，是名有犯，有所违越，是染违犯。懒堕懈怠而不请者，非染违犯。无违犯者：若遇疾病；若无气力；若知其师颠倒教授；若自多闻，自有智力，能令心定；若先已得所应教授；而不请者，无所违犯。 若诸菩萨安住菩萨净戒律仪，起贪欲盖，忍受不舍，是名有犯，有所违越，是染违犯。无违犯者：若为断彼生起乐欲，发勤精进，烦恼猛利，蔽抑心故，时时现行。如贪欲盖，如是瞋恚、惛沈、睡眠、掉举、恶作及与疑盖，当知亦尔。 若诸菩萨安住菩萨净戒律仪，贪味静虑，于味静虑见为功德，是名有犯，有所违越，是染违犯。无违犯者：若为断彼生起乐欲，广说如前。 若诸菩萨安住菩萨净戒律仪，起如是见，立如是论：菩萨不应听声闻乘相应法教；不应受持；不应修学；菩萨何用于声闻乘相应法教，听闻受持，精勤修学？是名有犯，有所违越，是染违犯。何以故？菩萨尚于外道书论精勤研究，况于佛语。无违犯者：为令一向习小法者，舍彼欲故，作如是说。 若诸菩萨安住菩萨净戒律仪，于菩萨藏未精研究，于菩萨藏 现代汉语译本：因此，应当安住于正念，稍微听一下；如果事情稀奇，或者暂时问问别人，或者回答别人的问题，都没有违犯。 如果各位菩萨安住于菩萨清净戒律，为了让心安定，想要使心专注，但心中怀有嫌恨，被骄慢所控制，不去老师那里请求教导，这叫做有犯，有所违越，是染污的违犯。因为懒惰懈怠而不去请求的，不是染污的违犯。没有违犯的情况是：如果遇到疾病；如果没有力气；如果知道他的老师颠倒教授；如果自己博学多闻，自有智慧能力，能够使心安定；如果先前已经得到所应得到的教授；而不去请求的，没有违犯。 如果各位菩萨安住于菩萨清净戒律，生起贪欲的覆盖，忍受而不舍弃，这叫做有犯，有所违越，是染污的违犯。没有违犯的情况是：如果为了断除它而生起喜好，发起勤奋精进，因为烦恼猛烈，遮蔽抑制了心，所以时时现行。像贪欲盖一样，嗔恚、昏沉、睡眠、掉举、恶作以及疑盖，应当知道也是这样。 如果各位菩萨安住于菩萨清净戒律，贪恋静虑的滋味，认为静虑的滋味是功德，这叫做有犯，有所违越，是染污的违犯。没有违犯的情况是：如果为了断除它而生起喜好，详细的解说如同前面所说。 如果各位菩萨安住于菩萨清净戒律，生起这样的见解，立下这样的论调：菩萨不应该听闻与声闻乘相应的法教；不应该受持；不应该修学；菩萨为什么要听闻、受持、精勤修学与声闻乘相应的法教呢？这叫做有犯，有所违越，是染污的违犯。为什么呢？菩萨尚且对外道的书籍理论都精勤研究，更何况是佛说的话。没有违犯的情况是：为了让一向学习小乘法的人，舍弃他们的欲望，才这样说。 如果各位菩萨安住于菩萨清净戒律，对于菩萨藏（Bodhisattva Pitaka）没有精深研究，对于菩萨藏（Bodhisattva Pitaka）