English
English version: The law: First, flattery; second, exaggeration; third, divination; fourth, seeking profit with profit; fifth, wrong livelihood (making a living by improper means). If one has these five things and is not ashamed, does not restrain, and does not cease, one commits a grave offense. One does not offend if one is aware of these unlawful things and always desires to restrain them; this is called not offending. If a Bodhisattva engages in joking and scattering, shouting loudly, and acting in an undignified manner, causing others to laugh and being despised by the public, they commit a grave offense. If it is due to past habits or a momentary oversight, they commit a minor offense. One does not commit an offense if one is aware of these unlawful things and always desires to restrain them; or if it is to subdue the anger of outsiders (non-Buddhists); or to relieve the suffering of others; or to gather (guide) those who like to joke; or to reconcile two quarreling people; this is called not offending. If a Bodhisattva has such a view and speaks thus: 'Bodhisattvas should not delight in Nirvana (the state of liberation from the cycle of rebirth), they should turn away from Nirvana, they should not fear afflictions, and they should not extinguish afflictions.' Why? Because Bodhisattvas must go through three Asankhya kalpas (extremely long units of time) in the cycle of birth and death.' If one speaks thus, one commits a grave offense. Why? Because a Bodhisattva's delight in Nirvana and fear of afflictions is a thousand million times greater than that of a Sravaka (a disciple who practices by hearing the Dharma), it cannot be compared. Why? Because Sravakas only think of themselves, while Bodhisattvas always think of all beings. Although Bodhisattvas are in the world of outflows (with afflictions), their freedom in extinguishing afflictions surpasses that of Arhats (saints who have attained Nirvana) who are in the realm of no outflows (without afflictions). If a Bodhisattva engages in actions of body, speech, and mind, they should protect themselves, lest others develop laziness and sin. If one intentionally does not protect oneself, causing others to become lazy and sinful, one commits a grave offense. If one unintentionally does not protect oneself, indulging in one's actions and causing others to commit sins, one commits a minor offense. One does not commit an offense if one acts lawfully towards outsiders, or towards those who follow the monastic life, or if one encounters many angry and evil people; this is called not offending. If a Bodhisattva sees that the beings in front of them need to be disciplined with a staff in order to benefit, but refrains from disciplining them out of self-protection, they commit a minor offense. One does not commit an offense if the benefit is small and the suffering is great; this is called not offending. If a Bodhisattva retaliates with cursing for cursing, anger for anger, hitting for hitting, or pulling for pulling, they commit a grave offense. If a Bodhisattva fights with others or dislikes each other, harboring malice and anger, --------------------------------------------------------------------------------
Chinese
若憍慢心，不如法悔者，犯重垢罪。若懒惰放逸一不求悔者，犯轻垢罪。不犯者，若为调伏灭恶增善，若彼外道要作非法，若彼喜斗怨更增上，若知彼人终不受悔，若向彼悔起彼重慢，是名不犯。 “菩萨，共他嫌恨，他如法求悔，菩萨恶心不受，为恼他者，犯重垢罪。若无瞋心，不受他悔，犯轻垢罪。不犯者，若为调伏灭恶增善，若恶非法，是名不犯。 “菩萨，瞋他受者瞋事不休息者，犯重垢罪。不犯者，若常制之瞋心犹起，是名不犯。 “菩萨，受畜徒众，但为给事及与衣食，是名犯。 “菩萨，起懒惰意，乐于非时食，贪着睡眠若倚若卧者，犯重垢罪。不犯者，若病若狂无巧便，若道路行极，若常制之，是名不犯。 “菩萨，以染着心谈说世乐事者，犯重垢罪。若忘误说，犯轻垢罪。不犯者，若有人问正心少说，若谈异闻，若谈论法事，是名不犯。 “菩萨，乐欲坐禅，知他有法，以瞋慢心不能下意从他求受法者，犯重垢罪。若懒惰心不求受者，犯轻垢罪。不犯者，若病若无巧便，若知彼人不顺法教，若自有巧便多闻摄其心者，是名不犯。 “菩萨，起欲界欲，不观对治疾除灭者，犯重垢罪。不犯者，常勤欲灭欲心犹起，是名不犯。如欲，余盖亦尔。若菩萨贪味 现代汉语译本： 如果菩萨生起憍慢心，不如法忏悔，就犯了重垢罪。如果菩萨懒惰放逸，不寻求忏悔，就犯了轻垢罪。以下情况不构成犯罪：为了调伏、灭除恶行、增长善行；对方是外道，要做不合法的事情；对方喜欢争斗，怨恨会更加严重；知道对方最终不会接受忏悔；向对方忏悔反而会增加对方的傲慢。这些情况不构成犯罪。 菩萨如果与他人有嫌隙和怨恨，对方如法请求忏悔，菩萨却怀着恶意不接受，为了恼害对方，就犯了重垢罪。如果没有嗔恨心，不接受对方的忏悔，就犯了轻垢罪。以下情况不构成犯罪：为了调伏、灭除恶行、增长善行；对方所做的是邪恶非法之事。这些情况不构成犯罪。 菩萨如果嗔恨他人，并且因为嗔恨之事而不能平息，就犯了重垢罪。以下情况不构成犯罪：经常克制嗔恨心，但嗔恨心仍然生起。这种情况不构成犯罪。 菩萨如果收养徒众，只是为了让他们提供服侍以及提供衣食，这就构成了犯罪。 菩萨如果生起懒惰之心，喜欢在不适当的时间进食，贪恋睡眠，喜欢倚靠或躺卧，就犯了重垢罪。以下情况不构成犯罪：生病或精神错乱，没有方便的方法；在道路上行走非常疲惫；经常克制懒惰。这些情况不构成犯罪。 菩萨如果以染着之心谈论世俗享乐之事，就犯了重垢罪。如果因为遗忘或错误而说，就犯了轻垢罪。以下情况不构成犯罪：有人询问，以正直的心少量地说；谈论奇闻异事；谈论佛法之事。这些情况不构成犯罪。 菩萨如果喜欢坐禅，知道他人有佛法，却因为嗔恨和傲慢之心，不能虚心向他人求法，就犯了重垢罪。如果因为懒惰之心而不求法，就犯了轻垢罪。以下情况不构成犯罪：生病或没有方便的方法；知道对方不遵循佛法教导；自己有方便的方法，多闻博学，能够摄持自己的心。这些情况不构成犯罪。 菩萨如果生起欲界的欲望，不观察对治之法，迅速地消除它，就犯了重垢罪。以下情况不构成犯罪：经常努力灭除欲望，但欲望之心仍然生起。这种情况不构成犯罪。如同欲望一样，其余的烦恼也一样。如果菩萨贪恋味道
English
English version: If a Bodhisattva has an arrogant mind and does not repent according to the Dharma, they commit a grave offense. If a Bodhisattva is lazy and negligent and does not seek repentance, they commit a minor offense. The following are not offenses: if it is for the sake of taming, eliminating evil, and increasing good; if the other person is a heretic and wants to do unlawful things; if the other person likes to fight and resentment will increase; if one knows that the other person will ultimately not accept repentance; if repenting to the other person will increase their arrogance. These situations do not constitute offenses. If a Bodhisattva has grudges and resentment towards another person, and that person requests repentance according to the Dharma, but the Bodhisattva, with an evil mind, does not accept it in order to annoy the other person, they commit a grave offense. If there is no anger and one does not accept the other person's repentance, they commit a minor offense. The following are not offenses: if it is for the sake of taming, eliminating evil, and increasing good; if the other person is doing evil and unlawful things. These situations do not constitute offenses. If a Bodhisattva is angry with another person and cannot stop being angry about the matter, they commit a grave offense. The following is not an offense: if one constantly restrains anger, but anger still arises. This situation does not constitute an offense. If a Bodhisattva accepts and keeps disciples only for the sake of providing service and giving them clothing and food, this constitutes an offense. If a Bodhisattva develops a lazy mind, enjoys eating at inappropriate times, is attached to sleep, and likes to lean or lie down, they commit a grave offense. The following are not offenses: if one is sick or insane and has no convenient means; if one is extremely tired from traveling on the road; if one constantly restrains laziness. These situations do not constitute offenses. If a Bodhisattva talks about worldly pleasures with an attached mind, they commit a grave offense. If one speaks due to forgetfulness or mistake, they commit a minor offense. The following are not offenses: if someone asks and one speaks a little with an upright mind; if one talks about strange and unusual things; if one talks about Dharma matters. These situations do not constitute offenses. If a Bodhisattva enjoys sitting in meditation, knows that others have the Dharma, but cannot humbly seek and receive the Dharma from them due to anger and arrogance, they commit a grave offense. If one does not seek the Dharma due to laziness, they commit a minor offense. The following are not offenses: if one is sick or has no convenient means; if one knows that the other person does not follow the Dharma teachings; if one has convenient means, is learned, and can control their mind. These situations do not constitute offenses. If a Bodhisattva develops desires of the desire realm and does not observe the antidotes and quickly eliminate them, they commit a grave offense. The following is not an offense: if one constantly strives to eliminate desire, but the mind of desire still arises. This situation does not constitute an offense. Just like desire, the remaining defilements are also the same. If a Bodhisattva is greedy for flavors --------------------------------------------------------------------------------
Chinese
于禅着功德者，犯重垢罪。不犯者，常欲舍着着心犹起，是名不犯。 “菩萨，如是见、如是语：‘菩萨不应听受诵学声闻法藏。菩萨之人用学是为？’作是语者，犯重垢罪。何以故？菩萨于外道书尚应当学，何况佛语！不犯者，为欲调伏声闻入大乘故，是名不犯。 “菩萨法藏一向舍置，贪学读诵声闻经者，犯轻垢罪。 “菩萨，有佛经藏不能勤学，乃更勤学外道俗典，犯重垢罪。不犯者，若极根利一闻能持，同佛语者取用助化，以彼妙辞助明佛法，于佛法于佛经义意不倾动，是名不犯。 “菩萨，欲学外道经典，应如上学。若于中受乐生着心，不如服苦药者，犯重垢罪。 “菩萨，若闻菩萨法藏，甚深秘密第一实义不思议事，纯是诸佛菩萨境界，于此义中生诬谤心言：‘此义无益，非佛所说，不能祐利一切众生。’作是谤者，犯重垢罪。不犯者，若思惟定义，若方便说，是名不犯。 “菩萨，闻于甚深义时若不生信，以不谄心为生信故应作是念：‘我不应尔。我如盲者无有慧眼。佛口所说我云何谤？’如是菩萨自愤由痴，是佛境界非我所及，若能如是是为正行。若意不解不生诽谤，是名不犯。 “菩萨，为饮食故，以瞋恶心自赞毁他，犯重垢罪。不犯者，若为伏外道 现代汉语译本 对于禅定而执着功德的菩萨，犯下重垢罪。不犯重垢罪的情况是：虽然总是想舍弃执着，但执着之心仍然生起，这称为不犯重垢罪。 ‘菩萨，如果这样见解、这样言语：‘菩萨不应该听受、诵读、学习声闻乘的法藏。菩萨学习这些有什么用呢？’ 这样说的人，犯下重垢罪。为什么呢？菩萨对于外道的书籍尚且应当学习，更何况是佛陀的教言！不犯重垢罪的情况是：为了调伏声闻乘的人，使他们进入大乘，这称为不犯重垢罪。 菩萨将菩萨的法藏完全舍弃，贪婪地学习、读诵声闻乘的经典，犯下轻垢罪。 菩萨，对于佛经法藏不能勤奋学习，反而更加勤奋地学习外道的世俗典籍，犯下重垢罪。不犯重垢罪的情况是：如果根器极其敏锐，听闻一次就能记住，并且（外道典籍的内容）与佛陀的教言相同，可以拿来辅助教化，用那些美妙的言辞来帮助阐明佛法，并且对于佛法和佛经的意义没有动摇，这称为不犯重垢罪。 菩萨，想要学习外道经典，应当像上面所说的那样学习。如果在学习过程中产生快乐和执着之心，不能像服用苦药一样（为了治病而忍受），就犯下重垢罪。 菩萨，如果听到菩萨法藏中甚深秘密、第一真实义、不可思议之事，纯粹是诸佛菩萨的境界，对于这些义理产生诬蔑诽谤之心，说：‘这些义理没有益处，不是佛陀所说，不能保佑利益一切众生。’ 这样诽谤的人，犯下重垢罪。不犯重垢罪的情况是：如果为了思惟定义，或者为了方便说法，这称为不犯重垢罪。 菩萨，听到甚深义理时，如果不生起信心，为了以不谄媚的心生起信心，应当这样想：‘我不应该这样。我像盲人一样没有智慧的眼睛。佛陀亲口所说，我怎么能诽谤呢？’ 这样的菩萨因为自己的愚痴而感到惭愧，（知道）这是佛的境界，不是我所能达到的，如果能够这样，就是正确的行为。如果意思不理解，但不生起诽谤，这称为不犯重垢罪。 菩萨，为了饮食的缘故，以嗔恨恶毒的心自赞毁谤他人，犯下重垢罪。不犯重垢罪的情况是：如果为了降伏外道