English
English version A Bodhisattva who is attached to the merits of meditation commits a grave offense. Not committing the offense means constantly desiring to relinquish attachment, yet the mind of attachment still arises; this is called not committing the offense. 'Bodhisattvas, if they have such views and speak such words: 'Bodhisattvas should not listen to, recite, or study the Shravaka (hearer) Pitaka (collection of teachings). What is the use of Bodhisattvas studying these?' Those who speak thus commit a grave offense. Why? Bodhisattvas should even study the books of non-Buddhists, let alone the words of the Buddha! Not committing the offense means doing so to subdue Shravakas and lead them into the Mahayana (Great Vehicle); this is called not committing the offense. A Bodhisattva who completely abandons the Bodhisattva Pitaka and greedily studies and recites the Shravaka Sutras commits a minor offense. A Bodhisattva who does not diligently study the Buddha's Sutra Pitaka but instead diligently studies non-Buddhist secular texts commits a grave offense. Not committing the offense means if one has extremely sharp faculties and can retain what is heard once, and if (the content of the non-Buddhist texts) is the same as the Buddha's words, it can be used to assist in teaching, using those wonderful words to help clarify the Buddha's Dharma, and if one's understanding of the meaning of the Buddha's Dharma and Sutras is not shaken, this is called not committing the offense. Bodhisattvas who wish to study non-Buddhist scriptures should study as described above. If they experience pleasure and attachment in the process, and cannot endure it like taking bitter medicine (for healing), they commit a grave offense. Bodhisattvas who hear of the profound, secret, ultimate, and inconceivable matters of the Bodhisattva Pitaka, which are purely the realm of Buddhas and Bodhisattvas, and harbor slanderous thoughts, saying: 'These meanings are useless, not spoken by the Buddha, and cannot protect and benefit all beings,' those who slander in this way commit a grave offense. Not committing the offense means doing so to contemplate the definition or to speak expediently; this is called not committing the offense. Bodhisattvas who do not generate faith when hearing profound meanings should generate faith with a non-flattering mind, thinking: 'I should not be like this. I am like a blind person without the eyes of wisdom. How can I slander what the Buddha has spoken?' Such Bodhisattvas should feel remorse for their own ignorance, (knowing) that this is the realm of the Buddha, not attainable by me; if one can be like this, it is the correct practice. If one does not understand the meaning but does not generate slander, this is called not committing the offense. Bodhisattvas who, for the sake of food, praise themselves and disparage others with an angry and malicious mind commit a grave offense. Not committing the offense means doing so to subdue non-Buddhists. --------------------------------------------------------------------------------
Chinese
，若伏憍慢增长佛法，若为不信者信、已信者增，是名不犯。 “菩萨，有说法家、若说毗尼处、大法会处，瞋嫉慢心不往听者，犯重垢罪。若懒惰心不往听者，犯轻垢罪。不犯者，若自不闻又无人唤，若病若无巧便，若知彼说法不顺义理，若知说者于己有难，若知彼说更无异闻，若得总持自多闻，若勤修善根，是名不犯。 “菩萨，有人来倩，我有事缘当为营办，所谓共去共还营佐众事，有所营了守护财物，和合斗讼经办饮食，修福德业。若一二事不为作者，犯重垢罪。若懒惰不为，犯轻垢罪。不犯者，若病若无巧便，若自有事，若彼能办，若不相倩，若无益事，若为调伏灭恶增善，若无他倩，若报他作勤修善根，若自闇钝恐失业次，若有僧限护多人意，是名不犯。 “若菩萨，见病众生，以恶心瞋心不瞻养者，犯重垢罪。若懒惰不养，犯轻垢罪。不犯者，若自有病，若无巧便，若倩他看，若彼病者自有属眷，若知病者能自经给，若久病，若人犹能起止，若欲勤修增上善根，若极自闇钝恐失党次，若失看病如病余，贫穷苦恼亦复如是，是名不犯。 “菩萨，见前众生应有利宜，无有方便而能发起。菩萨恶心瞋心不教示者，犯重垢罪。若懒惰不教，犯轻垢罪。不犯者，若无方便，若使他教， 现代汉语译本：如果为了压制傲慢而增长佛法，或者为了让不信的人相信、已信的人增长信心，这就不算违犯。 菩萨，如果有说法者在宣讲毗尼（Vinaya，戒律）的地方，或者在大型法会的地方，因为嗔恨、嫉妒、傲慢而不去听闻，就犯了重垢罪。如果因为懒惰而不去听闻，就犯了轻垢罪。不算违犯的情况是：如果自己没有听到，又没有人告知，或者生病，或者没有方便的条件，或者知道他所说的法不符合义理，或者知道说法者对自己有难，或者知道他所说的没有新的内容，或者已经获得了总持（Dharani，总摄忆持），自己已经听闻了很多，或者勤奋地修习善根，这就不算违犯。 菩萨，如果有人来请求帮助，说自己有事情需要办理，比如一起去一起回，帮助处理各种事务，处理完后守护财物，调和争斗，经办饮食，修习福德事业。如果一两件事不去做，就犯了重垢罪。如果因为懒惰而不去做，就犯了轻垢罪。不算违犯的情况是：如果生病，或者没有方便的条件，或者自己有事，或者他自己能办，或者没有人请求，或者没有利益的事情，或者为了调伏、灭除恶行、增长善行，或者没有其他人请求，或者为了报答他人而做，勤奋地修习善根，或者自己愚钝恐怕耽误了事情，或者有僧团的限制，要维护多数人的意愿，这就不算违犯。 如果菩萨见到生病的众生，以恶心、嗔心不去照顾，就犯了重垢罪。如果因为懒惰而不去照顾，就犯了轻垢罪。不算违犯的情况是：如果自己生病，或者没有方便的条件，或者请他人照顾，或者生病的人有自己的家属，或者知道生病的人能够自己料理，或者长期生病，或者病人还能自己起身活动，或者想要勤奋地修习增上善根，或者自己非常愚钝恐怕耽误了集体的事情，或者失去照顾病人如同失去其他，贫穷困苦的众生也是如此，这就不算违犯。 菩萨，见到眼前的众生应该有利益，却没有方便的方法能够引发。菩萨以恶心、嗔心不去教导，就犯了重垢罪。如果因为懒惰而不去教导，就犯了轻垢罪。不算违犯的情况是：如果没有方便的方法，或者让其他人教导。
English
English version: If one increases the Buddha-dharma in order to subdue arrogance, or to make the non-believers believe and increase the faith of those who already believe, this is not considered an offense. Bodhisattvas, if a speaker of the Dharma, whether speaking in a place of Vinaya (discipline), or at a great Dharma assembly, does not go to listen due to anger, jealousy, or arrogance, they commit a grave offense. If they do not go to listen due to laziness, they commit a minor offense. Non-offenses include: if one does not hear and no one informs them, if one is sick, if there are no convenient conditions, if one knows that the Dharma being spoken does not accord with the meaning, if one knows that the speaker poses a difficulty for oneself, if one knows that the speech contains nothing new, if one has attained Dharani (total retention), if one has heard much already, or if one diligently cultivates roots of goodness, this is not considered an offense. Bodhisattvas, if someone comes to ask for help, saying they have matters to attend to, such as going together and returning together, assisting with various affairs, guarding property after completion, reconciling disputes, managing food and drink, and cultivating meritorious deeds. If one or two of these things are not done, a grave offense is committed. If it is not done due to laziness, a minor offense is committed. Non-offenses include: if one is sick, if there are no convenient conditions, if one has one's own affairs, if they can handle it themselves, if no one asks, if the matter is not beneficial, if it is for subduing, eliminating evil, and increasing good, if no one else asks, if it is to repay others for their work, diligently cultivating roots of goodness, if one is dull and fears delaying the work, or if there are monastic restrictions to protect the intentions of many, this is not considered an offense. If a Bodhisattva sees a sick sentient being and does not care for them with an evil or angry mind, they commit a grave offense. If they do not care for them due to laziness, they commit a minor offense. Non-offenses include: if one is sick oneself, if there are no convenient conditions, if one asks another to care for them, if the sick person has their own family, if one knows that the sick person can provide for themselves, if it is a long-term illness, if the person can still get up and move around, if one wishes to diligently cultivate superior roots of goodness, if one is extremely dull and fears delaying the group's affairs, or if losing the care of the sick is like losing something else, the same applies to the poor and suffering, this is not considered an offense. Bodhisattvas, seeing sentient beings before them who should have benefit, but there is no expedient means to initiate it. If a Bodhisattva does not teach them with an evil or angry mind, they commit a grave offense. If they do not teach them due to laziness, they commit a minor offense. Non-offenses include: if there is no expedient means, or if one has others teach them. --------------------------------------------------------------------------------
Chinese
若彼自有善知识，若为调伏灭恶增善，若示彼方便更瞋反戾，无有敬爱心强得自用，是名不犯。 “菩萨，众生给施所须，应念其恩。若恶心瞋心不念恩报恩者，犯重垢罪。若懒惰不报，犯轻垢罪。不犯者，若自无力，若无巧便，若为调伏灭恶增善，若欲念报施主不受，是名不犯。 “菩萨，见人亲里死亡，若亡失财物种种忧苦。若恶心瞋心不往慰喻者，犯重垢罪。不犯者，如前倩菩萨中说。 “菩萨，有人从索饮食，所须不与者，犯重垢罪。不犯者，若自无物，若索不净物，若为调伏灭恶增善，若王所制，若护僧限，是名不犯。 “菩萨，弟子应随时教诲。若弟子有乏，应从笃信人边劝索供给。若恶心瞋心不教诲、不供给者，犯重垢罪。若懒惰心不教供给，犯轻垢罪。不犯者，若为调伏灭恶增善，若护僧限，若病若无巧便，若倩人教，若弟子福德能致供养，若弟子本是外道无好善心，是名不犯。 “菩萨，以瞋心恶心不护他意者，犯重垢罪。若懒惰放逸不护他意，犯轻垢罪。不犯者，若非法事，若病，若有僧限护多人意，若外道，若为调伏灭恶增善，是名不犯。 “菩萨，见他德行不能称赞，以恶心瞋心隐藏他善者，犯重垢罪。若懒惰放逸不称他善，犯轻垢罪。不犯者，若知 现代汉语译本： 如果这个人自己有善知识（kalya^n!a-mitra，指引正道的良师益友），或者为了调伏（damatha，通过修行控制心意）灭除恶行增长善行，或者向他展示方便法门（upa^ya，引导他人觉悟的巧妙方法）反而使他更加嗔恨乖戾，没有敬爱之心却强行按照自己的想法行事，这就不算违犯。 ‘菩萨（bodhisattva，立志成佛的有情），当众生向你布施所需要的物品时，你应该心怀感恩。如果以恶心或嗔心不念及他们的恩情，不思回报，就犯了重垢罪（sthula^patti，较重的罪过）。如果因为懒惰而不回报，就犯了轻垢罪（dus!kr!ta，较轻的罪过）。不算违犯的情况是：如果自己没有能力，或者没有方便的条件，或者为了调伏灭除恶行增长善行，或者想要报答施主但施主不接受，这就不算违犯。’ ‘菩萨，当看到他人亲属死亡，或者亡失财物，遭受种种忧愁痛苦时，如果以恶心或嗔心不去慰问开导，就犯了重垢罪。不算违犯的情况，如同前面关于请托菩萨的情况所说。’ ‘菩萨，如果有人向你乞讨饮食或其他所需之物，你不给予，就犯了重垢罪。不算违犯的情况是：如果自己没有财物，或者乞讨的是不净之物，或者为了调伏灭除恶行增长善行，或者受到国王的禁令，或者为了守护僧团的规定，这就不算违犯。’ ‘菩萨，弟子应该随时接受教诲。如果弟子有所缺乏，应该从笃信的人那里劝请索取供给。如果以恶心或嗔心不教诲、不供给，就犯了重垢罪。如果因为懒惰而不教诲、不供给，就犯了轻垢罪。不算违犯的情况是：如果为了调伏灭除恶行增长善行，或者为了守护僧团的规定，或者生病，或者没有方便的条件，或者请托他人教导，或者弟子自己有福德能够得到供养，或者弟子本来是外道没有好的善心，这就不算违犯。’ ‘菩萨，以嗔心或恶心不顾及他人的意愿，就犯了重垢罪。如果因为懒惰放逸而不顾及他人的意愿，就犯了轻垢罪。不算违犯的情况是：如果是非法之事，或者生病，或者有僧团的规定需要守护多数人的意愿，或者是外道，或者为了调伏灭除恶行增长善行，这就不算违犯。’ ‘菩萨，见到他人有德行却不能称赞，以恶心或嗔心隐藏他人的善行，就犯了重垢罪。如果因为懒惰放逸而不称赞他人的善行，就犯了轻垢罪。不算违犯的情况是：如果知道