English
English version ‘Bodhisattvas, if they see elders (Shangzuo), seniors (Zunzhang), virtuous elders (Qisu), those with similar virtues (Detong), or fellow students (Shitongxue), and generate arrogance and anger, failing to rise to greet them, bow, or offer them a seat; if they do not listen to their conversations or answer their questions truthfully, they commit a grave offense. If they do not have intentions of arrogance, anger, or delusion, but simply act out of laziness, indifference, or distraction, they commit a minor offense. There is no offense if they are sick, insane, sleeping, listening to or teaching the Dharma, already engaged in conversation, acting to subdue evil and increase good, or if there are monastic restrictions or concerns for the well-being of many. These are considered non-offenses.’ ‘Bodhisattvas, if donors (Tan Yue) come to offer necessities at their own homes or in monasteries, and the Bodhisattvas, out of arrogance, anger, or contempt, do not accept them, they commit a grave offense. If they do not go out of laziness, they commit a minor offense. There is no offense if they are sick, insane, the distance is far, the road is dangerous, they are acting to subdue evil and increase good, they missed the invitation, they are cultivating goodness, they are listening to the Dharma, they know the inviter intends to cause trouble, or if there are monastic restrictions or concerns for the well-being of many. These are considered non-offenses.’ ‘Bodhisattvas, if they obtain gold, silver, lapis lazuli, various jewels, or other necessities from others, or find buried, ownerless treasures, they should take them with the intention of giving them away. If they do not take them out of malice or anger, they commit a grave offense. If they think, ‘I will not give them to others,’ and create excuses, or act out of laziness, they commit a minor offense. There is no offense if they are insane, acting to subdue evil and increase good, they know that accepting them will lead to attachment, they know that giving them away will lead to regret, they know that the donor will become insane from giving, they worry that the donor will become impoverished from giving, they know that the items belong to the Three Jewels (Buddha, Dharma, Sangha), they know that the items were obtained through robbery, or they know that accepting them will lead to suffering, such as legal troubles (Wang Nan), theft, death, imprisonment, bad reputation, or banishment. These are considered non-offenses.’ ‘Bodhisattvas, if someone comes seeking the Dharma, and they refuse to teach them out of anger, malice, hatred, or jealousy, they commit a grave offense. If they refuse to teach them out of laziness, they commit a minor offense. There is no offense if they are outsiders (Wai) --------------------------------------------------------------------------------
Chinese
道求法虑还讥刺，若病若狂，若为调伏灭恶增善，若知前人不解其义，若前人不敬不如法事，若前人钝根不解深法恐生邪见，若知闻已破失本心坏灭正法，若知闻已必向非器宣说其事，是名不犯。 “菩萨，见恶众生犯戒毁禁作众罪行，菩萨自知能化为善，若恶心瞋心舍不教者，犯重垢罪。何以故？菩萨不于身口意净持戒人边起于悲心。若见恶人犯戒毁禁作众罪行，极生悲心，是故有犯。不犯者，若狂，若为调伏灭恶增善，若有僧限护多人意，是名不犯。 “菩萨，如佛所制波罗提木叉及结毗尼，欲使不信者信，已信者增，此声闻戒及菩萨戒等无有异。何以故？声闻之人顺常自为，犹欲学令不信者信、已信者增。何况菩萨所修学，常为众生，岂不能尔！是故名同不犯。 “如佛所制，声闻之人应少欲作、少因缘事。菩萨不尔。何以故？顺求自利、不为他人，是声闻好。菩萨若尔则不名菩萨。为他人故，所可受衣乃至百千，从非亲里婆罗门居士尽力所求。如衣，钵亦如是。为他人故，及应乞缕教织师织、畜憍奢耶衣、受取金银乃至百千，如是之事与声闻异。若菩萨本为众生，而瞋恶心少作、少因缘事，放舍众生独居其所者，犯重垢罪。若懒惰心，少欲少事居其所者，犯轻垢罪。 “菩萨有五非 现代汉语译本 如果菩萨为了寻求佛法而考虑问题时，受到他人的讥讽和指责，或者（菩萨）表现得像生病或发狂一样，或者（菩萨）为了调伏（他人）灭除恶行增长善行，或者（菩萨）知道对方不理解佛法的真正含义，或者（菩萨）知道对方不恭敬不如法的事，或者（菩萨）知道对方根器迟钝不能理解深奥的佛法恐怕会产生邪见，或者（菩萨）知道（对方）听闻后会丧失本心，破坏正法，或者（菩萨）知道（对方）听闻后一定会向不适合的人宣说此事，这些情况都不算违犯戒律。 ‘菩萨如果看见作恶的众生违犯戒律，毁坏禁戒，做各种罪恶的行为，菩萨自己知道能够教化他们向善，如果（菩萨）生起恶心或嗔恨心，舍弃他们而不去教导，就犯了重罪。为什么呢？因为菩萨没有对那些身口意清净持戒的人产生悲悯之心。如果看见作恶的人违犯戒律，毁坏禁戒，做各种罪恶的行为，（菩萨）极度地生起悲悯之心，因此才算没有违犯（菩萨戒）。不算违犯的情况是，如果（菩萨）是疯癫的状态，或者为了调伏（他人）灭除恶行增长善行，或者有僧团的限制，为了维护大多数人的意愿，这些情况都不算违犯。 ‘菩萨，正如佛所制定的波罗提木叉（Pratimoksha，戒律）以及结毗尼（Vinaya，戒律），是为了使不信的人产生信心，已经相信的人增长信心，这些声闻戒（Śrāvakayāna，小乘戒律）和菩萨戒（Bodhisattva vows，大乘戒律）等并没有什么不同。为什么呢？声闻之人通常只为自己着想，尚且想要学习使不信的人产生信心，已经相信的人增长信心。更何况菩萨所修学的，常常是为了众生，难道不能做到这样吗！因此（菩萨戒和声闻戒）名称相同，不算违犯。 ‘正如佛所制定的，声闻之人应该少欲知足，少做因缘之事。菩萨却不是这样。为什么呢？只为自己着想，不为他人着想，这是声闻的好处。菩萨如果也这样，就不能称为菩萨了。为了他人，所可以接受的衣服乃至成百上千，从非亲属的婆罗门（Brahmin，印度教祭司）或居士那里尽力求取。像衣服一样，钵（bowl，食器）也是如此。为了他人，也应该乞求丝线教织工织布，蓄养憍奢耶衣（Kauśeya，丝绸衣服），接受金银乃至成百上千，这些事情与声闻不同。如果菩萨本来是为了众生，却生起嗔恨恶心，少做事情，减少因缘，放弃众生独自居住，就犯了重罪。如果因为懒惰，少欲知足，独自居住，就犯了轻罪。 ‘菩萨有五种非…
English
English version If a Bodhisattva, while seeking the Dharma and contemplating it, is criticized and ridiculed, or appears to be ill or mad, or is acting to subdue (others), eliminate evil, and increase good, or knows that the other person does not understand the true meaning of the Dharma, or knows that the other person is not respectful of improper matters, or knows that the other person is of dull faculties and cannot understand the profound Dharma and fears that they will develop wrong views, or knows that after hearing it, (the other person) will lose their original mind and destroy the True Dharma, or knows that after hearing it, (the other person) will surely proclaim the matter to an unsuitable vessel, these are not considered violations. 'If a Bodhisattva sees evil beings violating precepts, destroying prohibitions, and committing all kinds of sinful acts, and the Bodhisattva knows that they can transform them for the better, if (the Bodhisattva) generates an evil mind or a hateful mind and abandons them without teaching, they commit a grave offense. Why? Because the Bodhisattva does not generate a compassionate heart towards those who purely uphold the precepts in body, speech, and mind. If they see evil people violating precepts, destroying prohibitions, and committing all kinds of sinful acts, (the Bodhisattva) generates extreme compassion, therefore it is not considered a violation (of the Bodhisattva vows). Not considered a violation is if (the Bodhisattva) is in a state of madness, or is acting to subdue (others), eliminate evil, and increase good, or there are monastic restrictions, to protect the intentions of the majority, these are not considered violations. 'Bodhisattvas, just as the Pratimoksha (Pratimoksha, code of monastic rules) and Vinaya (Vinaya, monastic discipline) established by the Buddha are intended to make those who do not believe have faith, and those who already believe increase their faith, these Śrāvakayāna (Śrāvakayāna, Hearer Vehicle vows) and Bodhisattva vows (Bodhisattva vows, vows of the Mahayana) are no different. Why? Śrāvakas usually only think of themselves, and still want to learn to make those who do not believe have faith, and those who already believe increase their faith. How much more so should Bodhisattvas, who constantly practice for the sake of sentient beings, be able to do so! Therefore, (the Bodhisattva vows and Śrāvaka vows) have the same name and are not considered violations. 'As the Buddha established, Śrāvakas should have few desires and be content, and do few causal affairs. Bodhisattvas are not like this. Why? Only thinking of oneself and not thinking of others is the benefit of a Śrāvaka. If a Bodhisattva were like this, they could not be called a Bodhisattva. For the sake of others, one can receive clothes, even hundreds or thousands, and strive to obtain them from Brahmins (Brahmin, a member of the priestly class in Hinduism) or laypeople who are not relatives. Like clothes, the bowl (bowl, a vessel for food) is also the same. For the sake of others, one should also beg for silk threads and teach weavers to weave cloth, keep Kauśeya (Kauśeya, silk clothes), and receive gold and silver, even hundreds or thousands. These things are different from Śrāvakas. If a Bodhisattva was originally for the sake of sentient beings, but generates hatred and evil thoughts, does few things, reduces causal affairs, and abandons sentient beings to live alone, they commit a grave offense. If, because of laziness, they have few desires and are content, and live alone, they commit a minor offense. 'Bodhisattvas have five non… --------------------------------------------------------------------------------
Chinese
法：一谄、二华、三相、四以利求利、五邪命。有此五事，以不为愧不制不息者，犯重垢罪。不犯者，觉是非法常欲制之，是名不犯。 “菩萨，戏笑散乱高声唱说，作非威仪令他人笑。为众所轻者，犯重垢罪。若是宿习忘误作者，犯轻垢罪。不犯者，觉是非法常欲制之，若外人瞋恚欲调伏故，若人苦恼为令释故，若欲摄取戏笑故，若二人共诤为和合故，是名不犯。 “菩萨，如是见、如是语：‘菩萨不应乐于涅槃，应背涅槃，不应畏烦恼、不应灭烦恼。何以故？菩萨三阿僧祇往来生死故。’如是语者，犯重垢罪。何以故？如菩萨乐于涅槃、畏于烦恼，比于声闻千万倍不可为喻。何以故？声闻之人顺自为己，菩萨常为一切众故。菩萨虽处有漏，于灭烦恼而得自在，过于罗汉处无漏者上。若菩萨起身口业应自防护，莫使他人慢惰罪。若故不自护使他惰罪者，犯重垢罪。若不作意自护，放散所作生他罪者，犯轻垢罪。不犯者，若外道，若随出家如法所作，若值多瞋恶人，是名不犯。 “菩萨，见前众生须加杖痛然后有利，自护不治者，犯轻垢罪。不犯者，若利少苦多，是名不犯。 “菩萨，以骂报骂、以瞋报瞋、以打报打、以牵挽者，犯重垢罪。 “菩萨，与他共斗及共相嫌，恶心瞋心、 现代汉语译本：法：一是谄媚，二是虚夸，三是占相，四是以利益来追求利益，五是邪命（以不正当的手段谋生）。如果有了这五种行为，却不感到羞愧、不加以制止、不停止，就犯了重垢罪。不犯重垢罪的情况是，觉察到这些是非法行为，并且经常想要制止它们，这就叫做不犯重垢罪。 菩萨如果戏笑散乱、高声喧哗，做出不庄重的行为，让别人嘲笑，被大众轻视，就犯了重垢罪。如果是由于过去的习气或者一时疏忽而犯的，就犯轻垢罪。不犯重垢罪的情况是，觉察到这些是非法行为，并且经常想要制止它们；或者为了调伏外道（非佛教徒）的嗔恚心；或者为了解除别人的痛苦；或者为了摄受（引导）那些喜欢戏笑的人；或者为了调和两个争吵的人，这就叫做不犯重垢罪。 菩萨如果这样见解、这样说：‘菩萨不应该喜欢涅槃（Nirvana，解脱轮回的境界），应该背离涅槃，不应该害怕烦恼，不应该灭除烦恼。’为什么呢？因为菩萨要经历三大阿僧祇劫（Asankhya kalpas，极长的时间单位）在生死中轮回。’如果这样说，就犯了重垢罪。为什么呢？因为菩萨喜欢涅槃、害怕烦恼，比声闻（Sravaka，听闻佛法而修行的弟子）要强烈千万倍，无法相比。为什么呢？因为声闻之人只为自己着想，菩萨却常常为一切众生着想。菩萨虽然身处有漏（有烦恼）的世界，但灭除烦恼的自在程度，超过了阿罗汉（Arhat，已证得涅槃的圣者）身处无漏（没有烦恼）的境界。如果菩萨起身口意业，应当自我防护，不要让别人产生懈怠和罪过。如果故意不自我防护，使他人产生懈怠和罪过，就犯了重垢罪。如果不是有意的自我防护，放纵自己的行为而使他人产生罪过，就犯轻垢罪。不犯重垢罪的情况是，如果对外道，或者对随顺出家（跟随出家修行）的人如法行事，或者遇到很多嗔恨的恶人，这就叫做不犯重垢罪。 菩萨如果看到面前的众生需要加以杖责才能得到利益，却因为自我保护而不去管教，就犯了轻垢罪。不犯重垢罪的情况是，如果利益很少而带来的痛苦很多，这就叫做不犯重垢罪。 菩萨如果以骂还骂、以嗔还嗔、以打还打、以牵拉还牵拉，就犯了重垢罪。 菩萨如果与他人争斗或者互相嫌弃，心怀恶意和嗔恨心