English
English version: If, out of attachment, one praises something meaningless, to avoid this fault; if one knows that the other's merits, though appearing as virtues, are not real virtues; if one knows that the other's reputation, though appearing as a good reputation, is not a real good reputation; if one knows that the other's speech, though appearing as skillful speech, is not actually skillful; if it is for the purpose of subduing various evil non-Buddhist (外道, wàidào) paths; if it is to help others fully understand the ultimate meaning of speech, without showing off oneself, etc., then there is no transgression. If bodhisattvas (菩萨, púsà) abide in the pure precepts (净戒, jìngjiè) of a bodhisattva, and see sentient beings (有情, yǒuqíng) who should be rebuked, should be punished, or should be expelled, but with a defiled mind do not rebuke them; or although they rebuke them, they do not punish them, nor give them proper instruction; or although they punish them and give them proper instruction, they do not expel them, this is called a transgression, a violation, a defiled transgression. If it is due to laziness, negligence, or carelessness that they do not rebuke or expel them, it is not a defiled transgression. There is no transgression in the following cases: if one understands that the other person is incurable, cannot be communicated with, likes to use harsh words, and easily creates resentment and hatred, so they should be abandoned; if one waits for the right time; if one considers that it will lead to fighting and litigation; if one considers that it will cause the sangha (僧, sēng) to be noisy and chaotic; causing the sangha to be destroyed; knowing that the sentient being does not harbor deceit or flattery, possesses strong remorse, and quickly returns to purity; and does not rebuke or expel them, then there is no transgression. If bodhisattvas abide in the pure precepts of a bodhisattva, and fully possess various miraculous powers (神通, shéntōng) and transformations, and are able to terrify those sentient beings who should be terrified, and are able to guide and gather those who should be guided and gathered; but because of being stingy with their offerings of faith, they do not manifest their miraculous powers to terrify or guide and gather, this is called a transgression, a violation, but not a defiled transgression. There is no transgression in the following cases: if one knows that the sentient beings here are mostly attached to perverse views, are evil non-Buddhists, slander the virtuous, and hold wrong views, and does not manifest miraculous powers to terrify or guide and gather them, then there is no transgression. Furthermore, there is no transgression in any situation if the person's mind is extremely deranged; if they are oppressed by severe suffering; if they have not received the pure precepts. It should be known that in all these cases there is no transgression. If bodhisattvas, after formally receiving the precepts from another, due to a virtuous and pure intention to learn, and the intention for bodhi (菩提, pútí); --------------------------------------------------------------------------------
Chinese
饶益一切有情意乐，生起最极尊重恭敬，从初专精不应违犯。设有违犯，即应如法疾疾悔除，令得还净。 如是菩萨一切违犯，当知皆是恶作所摄，应向有力，于语表义能觉能受小乘大乘补特伽罗，发露悔灭。 若诸菩萨以上品缠，违犯如上他胜处法，失戒律仪，应当更受。 若中品缠，违犯如上他胜处法，应对于三补特伽罗，或过是数，应如发露除恶作法，先当称述所犯事名，应作是说：长老专志，或言大德，我如是名，违越菩萨毗奈耶法，如所称事，犯恶作罪。余如苾刍发露悔灭恶作罪法，应如是说。 若下品缠，违犯如上他胜处法，及余违犯，应对于一补特伽罗发露悔法，当知如前。 若无随顺补特伽罗，可对发露，悔除所犯。尔时菩萨以净意乐，起自誓心，我当决定防护当来，终不重犯。如是于犯，还出还净。 复次，如是所犯诸事菩萨学处，佛于彼彼素呾缆中随机散说，谓依律仪戒，摄善法戒，饶益有情戒，今于此菩萨藏摩呾理迦，综集而说。菩萨于中应起尊重，住极恭敬，专精修学。 菩萨戒本一卷 现代汉语译本： 以饶益一切有情（众生）的意乐为出发点，生起最极的尊重和恭敬心，从一开始就要专心精进，不应违犯。如果有所违犯，就应当如法尽快忏悔清除，使其恢复清净。 像这样，菩萨的一切违犯，应当知道都属于恶作（轻罪）所摄，应当向有能力、能够理解语言表达的意义、能够接受的小乘或大乘补特伽罗（人）坦白，以求忏悔灭罪。 如果诸位菩萨以强烈的烦恼缠缚，违犯了上述他胜处法（重罪），失去了戒律仪，应当重新受戒。 如果是中等程度的烦恼缠缚，违犯了上述他胜处法，应当面对三位或超过三位的补特伽罗，应当像发露忏悔清除恶作罪的方法一样，首先应当陈述所犯的事情的名称，应当这样说：‘长老专心听着，’或者说‘大德，我某某，违越了菩萨毗奈耶法（戒律），如所陈述的事情，犯了恶作罪。’其余的就像比丘发露忏悔灭除恶作罪的方法一样，应当这样说。 如果是下等程度的烦恼缠缚，违犯了上述他胜处法，以及其他的违犯，应当面对一位补特伽罗发露忏悔，应当知道像前面所说的那样。 如果没有可以随顺的补特伽罗，可以面对他发露忏悔，清除所犯的罪过。这时，菩萨以清净的意乐，发起自誓之心，‘我应当决定防护未来，终不再犯。’像这样对于所犯的罪过，才能恢复清净。 再次，像这样所犯的各种菩萨学处（戒条），佛在各个素呾缆（经）中随机散说，包括依律仪戒（防止恶行的戒）、摄善法戒（修习善行的戒）、饶益有情戒（利益众生的戒），现在在这部菩萨藏摩呾理迦（论）中，综合收集起来加以阐述。菩萨对于这些戒条应当生起尊重心，保持极大的恭敬心，专心精进地修学。 菩萨戒本一卷
English
English version: With the intention of benefiting all sentient beings, generate the utmost respect and reverence, and from the beginning, be diligent and should not violate. If there is any violation, then it should be repented and removed quickly according to the Dharma, so that it can be restored to purity. Thus, all violations of a Bodhisattva should be known to be included in 'evil deeds' (minor offenses), and should be confessed to a capable 'pudgala' (person) of the Small Vehicle or Great Vehicle who can understand the meaning of language and accept it, in order to repent and eliminate the offense. If the Bodhisattvas are entangled with high-grade afflictions and violate the above-mentioned 'defeat' (major offenses), losing the precepts, they should receive the precepts again. If entangled with middle-grade afflictions and violate the above-mentioned 'defeat', they should face three or more 'pudgalas', and should, like the method of confessing and eliminating 'evil deeds', first state the name of the offense, and should say: 'Elder, listen attentively,' or 'Great Virtue, I, so-and-so, have violated the Bodhisattva Vinaya (discipline), and as stated, have committed the offense of 'evil deed'.' The rest should be said as the Bhikshu (monk) confesses and eliminates the offense of 'evil deed'. If entangled with low-grade afflictions and violate the above-mentioned 'defeat', and other violations, they should confess to one 'pudgala', and it should be known as before. If there is no compliant 'pudgala' to confess to and remove the offense, then the Bodhisattva, with pure intention, should generate a vow, 'I shall definitely protect against the future and never commit it again.' In this way, the offense can be restored to purity. Furthermore, the various Bodhisattva precepts that have been violated, the Buddha randomly scattered in various Sutras, including the precepts of ethical discipline (preventing evil deeds), the precepts of gathering good dharmas (cultivating good deeds), and the precepts of benefiting sentient beings (benefiting beings), are now comprehensively collected and explained in this Bodhisattva-pitaka-matrika (treatise). Bodhisattvas should generate respect for these precepts, maintain great reverence, and diligently cultivate and study them. Bodhisattva Precepts, one volume --------------------------------------------------------------------------------