English
English version: Therefore, one should abide in right mindfulness and listen for a moment; if something is rare, or temporarily ask others, or answer others' questions, there is no transgression. If those Bodhisattvas abide in the Bodhisattva's pure precepts, in order to settle the mind, wanting to fix their minds, but harboring resentment in their hearts, controlled by arrogance, and do not go to the teacher to request instruction, this is called an offense, a transgression, a defiled transgression. If they do not request due to laziness and懈怠 (xie dai, laxity), it is not a defiled transgression. There is no transgression if: they encounter illness; if they have no strength; if they know that their teacher is teaching in a perverse way; if they are learned and wise, and have the ability to settle their minds; if they have already received the instruction they should have received; and do not request, there is no transgression. If those Bodhisattvas abide in the Bodhisattva's pure precepts, and generate the cover of greed, enduring it without abandoning it, this is called an offense, a transgression, a defiled transgression. There is no transgression if: in order to cut it off, they generate a desire for joy, and diligently strive, because the afflictions are fierce, obscuring and suppressing the mind, so it manifests from time to time. Like the cover of greed, so too with anger, drowsiness, sleep, restlessness, remorse, and doubt, know that it is the same. If those Bodhisattvas abide in the Bodhisattva's pure precepts, and are greedy for the taste of 静虑 (jing lv, meditative absorption), seeing the taste of 静虑 (jing lv, meditative absorption) as a merit, this is called an offense, a transgression, a defiled transgression. There is no transgression if: in order to cut it off, they generate a desire for joy, explained in detail as before. If those Bodhisattvas abide in the Bodhisattva's pure precepts, and generate such a view, establishing such a theory: Bodhisattvas should not listen to the Dharma teachings corresponding to the 声闻乘 (sheng wen cheng, Hearer Vehicle); they should not uphold them; they should not study them; why should Bodhisattvas listen to, uphold, and diligently study the Dharma teachings corresponding to the 声闻乘 (sheng wen cheng, Hearer Vehicle)? This is called an offense, a transgression, a defiled transgression. Why? Bodhisattvas even diligently study the treatises of external paths, let alone the words of the Buddha. There is no transgression if: in order to cause those who are always learning the 小乘法 (xiao cheng fa, Small Vehicle Dharma) to abandon their desires, they say this. If those Bodhisattvas abide in the Bodhisattva's pure precepts, and have not deeply studied the 菩萨藏 (Bodhisattva Pitaka), regarding the 菩萨藏 (Bodhisattva Pitaka) --------------------------------------------------------------------------------
Chinese
一切弃舍，于声闻藏一向修学，是名有犯，有所违越，非染违犯。 若诸菩萨安住菩萨净戒律仪，现有佛教，于佛教中未精研究，于异道论及诸外论精勤修学，是名有犯，有所违越，是染违犯。无违犯者：若上聪敏；若能速受；若经久时能不忘失；若于其义能思能达；若于佛教如理观察，成就俱行无动觉者，于日日中，常以二分修学佛语，一分学外，则无违犯。 若诸菩萨安住菩萨净戒律仪，越菩萨法，于异道论及诸外论研求善巧，深心宝玩，爱乐耽味，非如辛药而习近之，是名有犯，有所违越，是染违犯。 若诸菩萨安住菩萨净戒律仪，闻菩萨藏，于甚深处最胜甚深真实法义，诸佛菩萨难思神力，不生信解，憎背毁谤；不能引义，不能引法，非如来说，不能利益安乐有情，是名有犯，有所违越，是染违犯。如是毁谤，或由自内非理作意；或随顺他而作是说。 若诸菩萨安住菩萨净戒律仪，若闻甚深最甚深处，心不信解。菩萨尔时应强信受，应无谄曲，应如是学，我为非善，盲无慧目，于如来眼随所宣说，于诸如来密意语言而生诽谤。菩萨如是自处无知，仰推如来，于诸佛法无不现知，等随观见，如是正行，无所违犯。虽无信解，然不诽谤。 若诸菩萨安住菩萨净戒律仪，于他人所， 现代汉语译本：如果完全放弃一切，只在声闻藏（Śrāvakayāna-piṭaka，小乘经典）中修学，这叫做有犯，有所违越，但不是染污性的违犯。 如果诸位菩萨安住于菩萨净戒律仪，现在有佛教存在，却在佛教中没有精深研究，反而对异道理论以及各种外道理论精勤修学，这叫做有犯，有所违越，是染污性的违犯。没有违犯的情况是：如果菩萨非常聪敏；如果能够快速接受；如果经过很长时间能够不忘记；如果对于其中的意义能够思考能够通达；如果对于佛教能够如理观察，成就俱生的不动摇的觉悟，在每天的时间中，常常用二分的时间修学佛语，一分的时间学习外道理论，就没有违犯。 如果诸位菩萨安住于菩萨净戒律仪，超越菩萨的规范，对于异道理论以及各种外道理论研求善巧，内心深处珍视玩味，喜爱沉溺其中，不是像对待辛辣的药物一样为了某种目的而接近它，这叫做有犯，有所违越，是染污性的违犯。 如果诸位菩萨安住于菩萨净戒律仪，听闻菩萨藏（Bodhisattva-piṭaka，菩萨经典），对于甚深之处最殊胜甚深的真实法义，诸佛菩萨难以思议的神力，不生起信心和理解，反而憎恨背离毁谤；不能引导出意义，不能引导出佛法，认为不是如来说的，不能利益安乐有情（sentient beings），这叫做有犯，有所违越，是染污性的违犯。这样的毁谤，或者由于自己内心非理性的思惟；或者随顺他人而这样说。 如果诸位菩萨安住于菩萨净戒律仪，如果听闻到甚深最甚深之处，内心不相信不理解。菩萨这个时候应该勉强自己相信接受，应该没有谄媚虚伪，应该这样学习：‘我是不善的，盲目没有智慧的眼睛，对于如来之眼随所宣说，对于诸如来秘密的语言而产生诽谤。’菩萨这样安于自己无知的地位，仰仗推崇如来，对于诸佛法没有不完全知晓的，平等随顺地观见，这样才是正确的行为，没有违犯。即使没有信心和理解，然而不诽谤。 如果诸位菩萨安住于菩萨净戒律仪，对于其他人所……
English
English version: If one completely abandons everything and only studies within the Śrāvakayāna-piṭaka (the collection of teachings for disciples), this is called an offense, a transgression, but not a defiled offense. If bodhisattvas abide in the precepts of the Bodhisattva's pure ethical discipline, and while the Buddha's teachings are present, they do not diligently study the Buddha's teachings, but instead diligently study the doctrines of other paths and various external doctrines, this is called an offense, a transgression, and a defiled offense. There is no offense if: the bodhisattva is highly intelligent; if they can quickly receive teachings; if they can remember them for a long time without forgetting; if they can contemplate and understand the meaning; if they can observe the Buddha's teachings according to reason and achieve an unwavering awareness that arises together with wisdom; if they constantly spend two parts of their day studying the Buddha's words and one part studying external doctrines, then there is no offense. If bodhisattvas abide in the precepts of the Bodhisattva's pure ethical discipline, and transgress the Bodhisattva's Dharma by skillfully researching the doctrines of other paths and various external doctrines, deeply cherishing and savoring them, delighting in and indulging in them, not approaching them like a bitter medicine for a specific purpose, this is called an offense, a transgression, and a defiled offense. If bodhisattvas abide in the precepts of the Bodhisattva's pure ethical discipline, and upon hearing the Bodhisattva-piṭaka (the collection of teachings for bodhisattvas), they do not generate faith and understanding in the most profound and supremely profound true Dharma meanings, and the inconceivable spiritual powers of the Buddhas and Bodhisattvas, but instead hate, turn away from, and slander them; if they cannot draw out the meaning, cannot draw out the Dharma, consider it not spoken by the Tathāgata (the thus-gone one), and consider it unable to benefit and bring happiness to sentient beings, this is called an offense, a transgression, and a defiled offense. Such slander arises either from one's own irrational thoughts or from following others in making such statements. If bodhisattvas abide in the precepts of the Bodhisattva's pure ethical discipline, and upon hearing the most profound and supremely profound teachings, their minds do not believe or understand. At that time, the bodhisattva should force themselves to believe and accept, should be without flattery or deceit, and should learn in this way: 'I am not virtuous, blind and without the eye of wisdom, and I slander the words spoken by the eye of the Tathāgata and the secret language of the Tathāgatas.' The bodhisattva, in this way, places themselves in the position of ignorance, relying on and praising the Tathāgata, who knows all the Buddha's teachings without exception, and sees them equally and accordingly. Such correct conduct is without offense. Even without faith and understanding, one does not slander. If bodhisattvas abide in the precepts of the Bodhisattva's pure ethical discipline, towards others... --------------------------------------------------------------------------------
Chinese
有染爱心，有瞋恚心，自赞毁他，是名有犯，有所违越，是染违犯。无违犯者：若为摧伏诸恶外道；若为住持如来圣教；若为方便调彼伏彼，广说如前；或欲令其未净信者发生净信，已净信者倍复增长。 若诸菩萨安住菩萨净戒律仪，闻说正法论义决择，憍慢所制，怀嫌恨心，怀恚恼心，而不往听；是名有犯，有所违越，是染违犯。若为懒堕懈怠所蔽，而不往听，非染违犯。无违犯者：若不觉知；若有疾病；若无气力；若知倒说；若为护彼说法者心；若正了知彼所说义，是数所闻所持所了；若已多闻，具足闻持，其闻积集；若欲无间于境住心；若勤引发菩萨胜定；若自了知上品愚钝，其慧钝浊，于所闻法难受难持，难于所缘摄心令定；不往听者，皆无违犯。 若诸菩萨安住菩萨净戒律仪，于说法师，故思轻毁，不深恭敬，嗤笑调弄，但依于文，不依于义，是名有犯，有所违越，是染违犯。 若诸菩萨安住菩萨净戒律仪，于诸有情所应作事，怀嫌恨心，怀恚恼心，不为助伴。谓于能办所应作事，或于道路若往若来；或于正说事业加行；或于掌护所有财宝；或于和好乖离诤讼；或于吉会；或于福业；不为助伴，是名有犯，有所违越，是染违犯。若为懒堕懈怠所蔽，不为助伴，非染违犯。无违犯者：若有 现代汉语译本：如果（菩萨）有贪染爱恋之心，有嗔恨恼怒之心，自我赞扬而诋毁他人，这叫做有犯戒，有所违越，是染污性的违犯。没有违犯的情况是：如果为了摧伏各种邪恶的外道；如果为了住持如来的神圣教法；如果为了方便调伏那些应该被调伏的人，（情况）如前文所广泛叙述的；或者想要让那些还没有清净信仰的人产生清净的信仰，已经有清净信仰的人更加增长。 如果各位菩萨安住于菩萨清净戒律仪，听到宣说正法的论议和决断，却被骄慢所控制，心怀嫌恨，心怀恼怒，而不去听闻；这叫做有犯戒，有所违越，是染污性的违犯。如果因为懒惰懈怠所蒙蔽，而不去听闻，就不是染污性的违犯。没有违犯的情况是：如果没有觉察到（说法）；如果有疾病；如果没有力气；如果知道（说法者）颠倒错乱地宣说；如果为了保护说法者的心；如果真正了解他所说的意义，是多次听闻、受持和理解过的；如果已经听闻很多，具足听闻和受持的能力，已经积累了很多听闻；如果想要无间断地专注于所缘境；如果勤奋地引发菩萨殊胜的禅定；如果自己了解自己是属于上品愚钝，智慧迟钝昏浊，对于所听闻的法难以接受和难以保持，难以将心摄持在所缘境上而令心安定；不去听闻的，都没有违犯。 如果各位菩萨安住于菩萨清净戒律仪，对于说法师，故意轻视毁谤，不深切地恭敬，嘲笑戏弄，只依据文字，不依据义理，这叫做有犯戒，有所违越，是染污性的违犯。 如果各位菩萨安住于菩萨清净戒律仪，对于有情众生所应该做的事情，心怀嫌恨，心怀恼怒，不给予帮助。例如，对于能够办理所应该做的事情，或者在道路上无论是前往还是回来；或者对于正确宣说的事业的进行；或者对于掌管守护所有的财物；或者对于和解乖离的争讼；或者在吉祥的聚会中；或者在修福的行业中；不给予帮助，这叫做有犯戒，有所违越，是染污性的违犯。如果因为懒惰懈怠所蒙蔽，不给予帮助，就不是染污性的违犯。没有违犯的情况是：如果...
English
English version: If (a Bodhisattva) has a mind of attachment and love, a mind of anger and hatred, praises himself and disparages others, this is called an offense, a transgression, a defiled transgression. There is no offense if: it is to subdue various evil non-Buddhist paths; if it is to uphold the sacred teachings of the Tathagata (如来, one of the titles of a Buddha); if it is to conveniently tame those who should be tamed, (the situation is) as widely described in the previous text; or if one wants to cause those who do not yet have pure faith to generate pure faith, and those who already have pure faith to increase even more. If all Bodhisattvas abide in the pure precepts and discipline of Bodhisattvas, and hear the discussion and resolution of the correct Dharma (法, the teachings of the Buddha), but are controlled by pride, harbor resentment, and harbor anger, and do not go to listen; this is called an offense, a transgression, a defiled transgression. If one is obscured by laziness and sloth, and does not go to listen, it is not a defiled transgression. There is no offense if: one is not aware (of the Dharma teaching); if one has a disease; if one has no strength; if one knows that (the speaker) is speaking in a reversed and confused manner; if it is to protect the mind of the Dharma speaker; if one truly understands that the meaning he speaks is something that has been heard, held, and understood many times; if one has already heard much, is fully equipped with the ability to hear and hold, and has accumulated much hearing; if one wants to dwell on the object of focus without interruption; if one diligently elicits the supreme Samadhi (禅定, a state of meditative consciousness) of a Bodhisattva; if one understands that one is of the upper grade of dullness, one's wisdom is dull and turbid, and it is difficult to receive and hold the Dharma that is heard, and it is difficult to gather the mind on the object of focus and make it stable; those who do not go to listen, all have no offense. If all Bodhisattvas abide in the pure precepts and discipline of Bodhisattvas, and deliberately despise and slander the Dharma teacher, do not deeply respect him, ridicule and tease him, rely only on the words, and do not rely on the meaning, this is called an offense, a transgression, a defiled transgression. If all Bodhisattvas abide in the pure precepts and discipline of Bodhisattvas, and harbor resentment and anger towards the things that sentient beings should do, and do not give assistance. For example, regarding the ability to handle the things that should be done, or on the road whether going or returning; or regarding the progress of the business of correctly expounding; or regarding the management and protection of all wealth; or regarding the reconciliation of disputes; or in auspicious gatherings; or in meritorious activities; not giving assistance, this is called an offense, a transgression, a defiled transgression. If one is obscured by laziness and sloth, and does not give assistance, it is not a defiled transgression. There is no offense if: if... --------------------------------------------------------------------------------