Chinese
大正藏第 24 册 No. 1503 优婆塞五戒威仪经 No. 1503 优婆塞五戒威仪经一卷 宋罽宾三藏求那跋摩译 佛者众圣尊， 神通应自在， 随类处身形， 音声亦复尔。 见闻获安隐， 莫不信向心， 是故我归命， 愿普如世尊。 甚深菩萨戒， 功德难思议， 受者获安隐， 福慧日夜生。 诸佛常护念， 万行渐满盈， 六度四等意， 普度诸群盲。 手足初莫犯， 节言顺所行， 常乐在定意， 是名真比丘。 质直离谄曲， 常与贤圣俱， 爱众犹养已， 是名真菩萨。 “诸大德！一心谛听谛听，善思念之。我今欲说三世诸佛菩萨成就利益一切众生功德戒。如是住菩萨戒者，有四波罗夷法。何等为四？若菩萨为利养故自赞毁他，是名菩萨波罗夷。若菩萨多饶财物，贫苦之人来从乞索，菩萨悭贪无有慈心，乃至不施一钱之物，有求法者乃至不为说于一偈，是名菩萨波罗夷。若菩萨瞋，于前人恶言骂辱，加以手打及以杖石意犹不息，前人求悔善言忏谢，菩萨犹瞋愤结不解，是名菩萨波罗夷。若菩萨自谤菩萨法藏，若见人谤善可其言，既自不信反助他言，若心自解或从他受，是名菩萨波罗夷。如是 现代汉语译本 《优婆塞五戒威仪经》 宋 罽宾（Kashmir）三藏 求那跋摩（Guṇabhadra）译 佛是众圣之尊，神通应化自在， 随顺不同种类显现身形，音声也是如此。 见闻佛法能获得安稳，没有谁不生起信向之心， 因此我归命于佛，愿能普遍如同世尊一样。 甚深的菩萨戒，功德难以思议， 受持者获得安稳，福德和智慧日夜增长。 诸佛常常护念，各种修行逐渐圆满， 六度（paramita）四等心（brahmavihara），普遍救度各种愚昧的众生。 手足行为最初不要触犯戒律，言语简练顺应所行， 常常安住在禅定之中，这才是真正的比丘（bhiksu）。 心地正直远离谄媚虚伪，常常与贤圣之人在一起， 爱护众生如同养育自己，这才是真正的菩萨（bodhisattva）。 ‘诸位大德！请一心专注地听，一心专注地听，好好地思考。我现在要说三世诸佛菩萨成就利益一切众生的功德戒。像这样安住于菩萨戒的人，有四种波罗夷（parajika）法。哪四种呢？如果菩萨为了获得利养而自我赞扬、毁谤他人，这叫做菩萨波罗夷。如果菩萨拥有很多财物，贫困的人前来乞讨，菩萨却悭吝贪婪没有慈悲心，甚至不施舍一文钱的东西，有求法的人甚至不为他说一句偈语，这叫做菩萨波罗夷。如果菩萨生起嗔恨心，对他人恶语谩骂侮辱，甚至用手打或用棍棒石头伤害，怒气仍然不消，他人请求忏悔，用善言道歉，菩萨仍然嗔怒愤恨不解，这叫做菩萨波罗夷。如果菩萨自己诽谤菩萨法藏，如果见到他人诽谤，还赞同他的言论，自己不相信反而帮助他人诽谤，如果内心自己这样理解，或者听从他人这样接受，这叫做菩萨波罗夷。像这样’
English
English version 《Upasaka Five Precepts Viniścaya Sutra》 Translated by Guṇabhadra (求那跋摩), Tripitaka Master from Kashmir (罽宾) of the Song Dynasty The Buddha is the most honored among all sages, with supernatural powers and responsive freedom, Manifesting forms according to different categories, and so are the sounds. Seeing and hearing the Dharma brings peace and security, and everyone develops faith and devotion, Therefore, I take refuge in the Buddha, wishing to be universally like the World Honored One. The profound Bodhisattva precepts have inconceivable merits, Those who uphold them gain peace and security, and their blessings and wisdom grow day and night. All Buddhas constantly protect and remember them, and the myriad practices gradually become complete, The Six Perfections (paramita) and Four Immeasurable Minds (brahmavihara), universally liberate all ignorant beings. Initially, do not violate the precepts with hands and feet, keep speech concise and in accordance with conduct, Always delight in being in meditative concentration, this is called a true bhiksu (比丘). Be upright and honest, away from flattery and deceit, always be with the virtuous and noble, Love all beings as if nurturing oneself, this is called a true Bodhisattva (菩萨). ‘Virtuous ones! Listen attentively with one mind, listen attentively with one mind, and contemplate well. I will now speak of the meritorious precepts of the Buddhas and Bodhisattvas of the three times, which accomplish the benefit of all beings. Those who abide by the Bodhisattva precepts in this way have four parajika (波罗夷) offenses. What are the four? If a Bodhisattva, for the sake of gain and offerings, praises himself and disparages others, this is called a Bodhisattva parajika. If a Bodhisattva has abundant wealth, and impoverished people come to beg, but the Bodhisattva is stingy and greedy, without compassion, and does not even give a penny's worth of goods, and if someone seeks the Dharma, he does not even speak a single verse for them, this is called a Bodhisattva parajika. If a Bodhisattva becomes angry and verbally abuses and insults others, even striking them with hands, sticks, or stones, and the anger still does not subside, and the other person seeks repentance and apologizes with kind words, but the Bodhisattva remains angry and resentful, this is called a Bodhisattva parajika. If a Bodhisattva slanders the Bodhisattva Dharma treasury, and if he sees others slandering, he approves of their words, not believing himself but instead helping others to slander, if he understands it this way himself, or accepts it from others in this way, this is called a Bodhisattva parajika. Like this’ --------------------------------------------------------------------------------
Chinese
菩萨四波罗夷，菩萨于中不应犯一，何况具犯！若有犯者，不名菩萨。现身不能庄严菩提，亦复不能令心寂静，是似菩萨非实菩萨。犯有三种：有软、中、上。若软、中心犯，是不名失。若是增上心犯，是名为失。何者是上？若犯上四，数数乐犯，心无惭耻、不自悔责，是名上犯。菩萨虽犯于上四事，不即永失。如比丘犯四即为永弃。菩萨不尔。何以故？比丘犯四更无受路。菩萨虽犯，脱可更受，是故不同。略有二事失菩萨戒，一舍菩提愿、二增上恶心。除是二事，若舍此身戒终不失。从是以后生生之处常有此戒，若不忆念，更遇善友而更受者，不名新得。如是菩萨戒者，应当识知犯不犯事轻重之相、软中上异。 “如是住菩萨戒者，日应供养诸佛若塔若像，次供养法若行法人及菩萨藏大乘经典，供养众僧及十方土住于大地诸菩萨等。于日夜中供养三宝，随其力能，乃至一念一礼一四句诵信心供养，勿令有废。若不恭敬慢堕心者，犯重垢罪。若忘误者，犯轻垢罪。不犯者，若病若狂，若有净心逮菩萨地、如须陀洹得不坏净心，常能供养三宝不绝，是名不犯。菩萨不知厌足，贪着利养不制心者，犯重垢罪。不犯者，虽贪利养常生悔心：‘我当精进断除是意。’极自制御贪心犹起、若取小利助断大贪，是名不犯。 现代汉语译本 菩萨的四种波罗夷（根本罪），菩萨不应该触犯其中任何一种，更何况全部触犯！如果有人触犯了，就不能称为菩萨。这样的人今生不能庄严菩提（觉悟），也不能使内心寂静，是貌似菩萨而非真正的菩萨。触犯有三种程度：轻、中、重。如果以轻或中等心态触犯，这不叫做失去（菩萨戒）。如果是以强烈的恶心触犯，这叫做失去（菩萨戒）。什么是重犯呢？如果触犯了上述四种罪行，并且屡次乐于触犯，心中没有惭愧和羞耻，也不自我忏悔责备，这叫做重犯。菩萨即使触犯了上述四种罪行，也不会立即永远失去（菩萨戒）。如同比丘触犯四种根本戒就立即被永远摈弃一样。菩萨不是这样。为什么呢？比丘触犯四根本戒后就没有重新受戒的途径了。菩萨即使触犯了，或许还可以重新受戒，所以不同。简略地说，有两种情况会失去菩萨戒：一是舍弃菩提愿（成佛的誓愿），二是强烈的恶心。除了这两种情况，如果舍弃此身（死亡），戒体也不会失去。从那以后，生生世世都会保有此戒，如果忘记了，再次遇到善友而重新受戒，这不叫做新得。像这样的菩萨戒，应当认识了解触犯与不触犯的情况，以及轻重程度的差别，轻、中、重三种情况的不同。 ‘像这样安住于菩萨戒的人，每天应该供养诸佛，无论是佛塔还是佛像，其次供养佛法，无论是修行佛法的人还是菩萨藏的大乘经典，供养众僧以及十方国土安住于大地的诸菩萨等。在白天和夜晚供养三宝，随自己的能力，乃至一念、一礼拜、一句四句偈的诵念，以信心供养，不要让供养中断。如果不恭敬，以傲慢轻视的心对待，就犯了重垢罪。如果因为忘记或疏忽而犯，就犯了轻垢罪。以下情况不犯戒：生病、精神失常，或者有清净心而证得菩萨果位，如同须陀洹（预流果）获得不坏的净信心一样，常常能够供养三宝而不间断，这叫做不犯戒。菩萨不知满足，贪着利养而不约束自己的心，就犯了重垢罪。以下情况不犯戒：虽然贪图利养，但常常生起忏悔之心：‘我应当精进断除这种念头。’极力控制自己，但贪心仍然生起，或者获取小的利益来帮助断除大的贪欲，这叫做不犯戒。
English
English version The four Pārājikas (fundamental transgressions) of a Bodhisattva: a Bodhisattva should not commit even one of them, let alone all of them! If someone commits them, they cannot be called a Bodhisattva. Such a person cannot adorn Bodhi (enlightenment) in this life, nor can they pacify their mind; they are like a Bodhisattva but not a true Bodhisattva. There are three types of transgression: light, medium, and heavy. If one transgresses with a light or medium mind, it is not considered a loss (of the Bodhisattva precepts). If one transgresses with an intensified evil mind, it is considered a loss (of the Bodhisattva precepts). What is a heavy transgression? If one commits the above four transgressions, repeatedly enjoys committing them, has no shame or remorse in their heart, and does not self-reproach, this is called a heavy transgression. Even if a Bodhisattva commits the above four transgressions, they do not immediately and permanently lose (the Bodhisattva precepts), as a Bhikṣu (monk) who commits the four fundamental precepts is immediately and permanently expelled. A Bodhisattva is not like that. Why? Because a Bhikṣu who commits the four fundamental precepts has no way to receive the precepts again. Even if a Bodhisattva commits them, they may be able to receive the precepts again, so it is different. Briefly, there are two things that cause the loss of Bodhisattva precepts: one is abandoning the Bodhicitta (the aspiration for enlightenment), and the other is an intensified evil mind. Apart from these two things, if one abandons this body (dies), the precepts will not be lost. From then on, in every life, one will always have these precepts. If one forgets them and encounters a good friend again and receives the precepts again, it is not called newly obtained. Such Bodhisattva precepts should be understood in terms of what constitutes transgression and non-transgression, the difference between light and heavy, and the difference between light, medium, and heavy. 'One who dwells in the Bodhisattva precepts in this way should daily make offerings to all Buddhas, whether it be to Stūpas (pagodas) or images, and then make offerings to the Dharma, whether it be to those who practice the Dharma or to the Mahāyāna (Great Vehicle) scriptures of the Bodhisattva Piṭaka (collection), and make offerings to the Sangha (community) and to all the Bodhisattvas residing on the earth in the ten directions. Day and night, make offerings to the Three Jewels (Buddha, Dharma, Sangha), according to one's ability, even if it is just one thought, one prostration, or the recitation of one four-line verse, making offerings with faith, and do not let the offerings be interrupted. If one is not respectful and treats them with arrogance and contempt, one commits a grave offense. If one commits it due to forgetfulness or negligence, one commits a minor offense. The following is not a transgression: being sick, being mentally disturbed, or having a pure mind and attaining the Bodhisattva ground, just as a Srotāpanna (stream-enterer) obtains an indestructible pure mind, and is always able to make offerings to the Three Jewels without interruption, this is called non-transgression. If a Bodhisattva is not content and is greedy for gain and does not restrain their mind, they commit a grave offense. The following is not a transgression: although greedy for gain, one often generates a repentant mind: 'I should diligently cut off this thought.' Exerting oneself to control oneself, but greed still arises, or taking small gains to help cut off great greed, this is called non-transgression.' --------------------------------------------------------------------------------
Chinese
“菩萨，见上座尊长耆宿德同师同学，生憍慢心及瞋恶心，不起承迎礼拜避座，设有言语余谈不听，若有所问不如实答者，犯重垢罪。若无慢瞋恚痴之意，直以懒惰无记散心，犯轻垢罪。不犯者，若病若狂若时睡眠，若听法说法，若先共他人语，若为调伏灭恶增善，若有僧限护多人意，是名不犯。 “菩萨，檀越来请，若于自舍、若僧寺内给施所须，菩萨憍慢瞋恚轻贱不往受者，犯重垢罪。若懒惰不往，犯轻垢罪。不犯者，若病若狂，若远若道险难，若为调伏灭恶增善，若失受请，若为修善，若听未闻，若知请主欲相恼故，若有僧限护多人意，是名不犯。 “菩萨，从他人边得金银琉璃种种杂宝所须之物，及地中伏藏无主财物，皆应取之，念当转施。若恶心瞋故不取者，犯重垢罪。若作是心：‘我不与人。’而作因缘，若懒惰心，犯轻垢罪。不犯者，若是狂心，若为调伏灭恶增善，若知受已必生爱着，若知施已生悔，若知施主施故发狂，若虑施主施已穷苦，若知施物三宝所有，若知施物劫盗所得，若知受已多得苦恼，所谓王难、贼盗、死亡、系闭、恶声流布、摈令出境界，是名不犯。 “菩萨，他来求法，以瞋恶心憎嫉他故不与说者，犯重垢罪。若懒惰心不与说者，犯轻垢罪。不犯者，若外 现代汉语译本 ‘菩萨，如果见到上座（长老），尊长（年长者），耆宿（有德之人），德同（道德相同的人），师同学（一起学习的同伴），生起憍慢心和瞋恶心，不起来迎接，不礼拜，不让座，如果有言语交谈也不听，如果有人提问也不如实回答，就犯了重垢罪。如果没有慢、瞋恚、愚痴的意念，只是因为懒惰、无记（不专注）、散乱的心，就犯了轻垢罪。不犯的情况是：如果生病、发狂、正在睡觉，正在听法说法，先和他人说话，为了调伏（控制）恶念、灭除恶行、增长善行，或者有僧团的限制、为了保护多数人的意愿，这些情况不构成违犯。 ‘菩萨，如果檀越（施主）来邀请，在自己家里或者僧寺内提供所需的物品，菩萨因为憍慢、瞋恚、轻视而不去接受，就犯了重垢罪。如果因为懒惰不去，就犯了轻垢罪。不犯的情况是：如果生病、发狂，路途遥远、道路危险，为了调伏恶念、灭除恶行、增长善行，错过了接受邀请的时间，为了修善，正在听闻佛法，知道邀请者想要恼乱自己，或者有僧团的限制、为了保护多数人的意愿，这些情况不构成违犯。 ‘菩萨，如果从他人那里得到金、银、琉璃、各种杂宝等所需的物品，以及从地里挖出的埋藏的、无主的财物，都应该拿取，想着应当转手布施。如果因为恶心、瞋恨而不拿取，就犯了重垢罪。如果心里想着：‘我不给别人。’而制造借口，或者因为懒惰，就犯了轻垢罪。不犯的情况是：如果是发狂，为了调伏恶念、灭除恶行、增长善行，知道接受后一定会产生爱着，知道布施后会后悔，知道施主因为布施而发狂，担心施主布施后会变得穷困，知道施物是三宝（佛、法、僧）所有的，知道施物是劫盗所得，知道接受后会带来很多苦恼，比如王难（官司）、贼盗、死亡、囚禁、恶名传播、被驱逐出境，这些情况不构成违犯。 ‘菩萨，如果有人来求法，因为瞋恶心、憎恨嫉妒而不给他们讲说，就犯了重垢罪。如果因为懒惰而不给他们讲说，就犯了轻垢罪。不犯的情况是：如果是外道（非佛教徒）