English
English version: If that person has their own good spiritual friend (kalya^n!a-mitra, a virtuous friend who guides one on the right path), or if it is for taming (damatha, controlling the mind through practice), eliminating evil and increasing good, or if showing them a skillful means (upa^ya, a clever method to guide others to enlightenment) instead causes them to become more angry and rebellious, and they have no respect or love but forcefully act according to their own ideas, this is not considered an offense. 'Bodhisattva (bodhisattva, a being who aspires to Buddhahood), when beings give you what is needed, you should be mindful of their kindness. If, with an evil or angry mind, you do not remember their kindness and do not think of repaying them, you commit a grave offense (sthula^patti, a serious offense). If you are lazy and do not repay them, you commit a minor offense (dus!kr!ta, a light offense). What is not an offense is if you do not have the ability yourself, or if you do not have convenient conditions, or if it is for taming, eliminating evil and increasing good, or if you want to repay the donor but the donor does not accept it, this is not considered an offense.' 'Bodhisattva, when you see that others' relatives have died, or that they have lost property, and are suffering from various sorrows and pains, if with an evil or angry mind you do not go to comfort and console them, you commit a grave offense. What is not an offense is as described earlier regarding requesting a bodhisattva.' 'Bodhisattva, if someone asks you for food or other necessities and you do not give it, you commit a grave offense. What is not an offense is if you do not have the property yourself, or if what they are asking for is impure, or if it is for taming, eliminating evil and increasing good, or if it is prohibited by the king, or if it is to protect the rules of the sangha (Buddhist monastic community), this is not considered an offense.' 'Bodhisattva, disciples should receive teachings at any time. If disciples are lacking something, you should encourage and request supplies from people of strong faith. If with an evil or angry mind you do not teach or provide, you commit a grave offense. If because of laziness you do not teach or provide, you commit a minor offense. What is not an offense is if it is for taming, eliminating evil and increasing good, or if it is to protect the rules of the sangha, or if you are sick, or if you do not have convenient conditions, or if you ask others to teach, or if the disciple has the merit to obtain offerings themselves, or if the disciple is originally a non-Buddhist and does not have good intentions, this is not considered an offense.' 'Bodhisattva, with an angry or evil mind, not considering the wishes of others, you commit a grave offense. If because of laziness and negligence you do not consider the wishes of others, you commit a minor offense. What is not an offense is if it is an unlawful matter, or if you are sick, or if there are sangha rules that require protecting the wishes of many people, or if they are non-Buddhists, or if it is for taming, eliminating evil and increasing good, this is not considered an offense.' 'Bodhisattva, seeing that others have virtue but you cannot praise them, and with an evil or angry mind you hide the good deeds of others, you commit a grave offense. If because of laziness and negligence you do not praise the good deeds of others, you commit a minor offense. What is not an offense is if you know --------------------------------------------------------------------------------
Chinese
彼人不乐赞叹，若病若无巧便，若为调伏灭恶增善，护僧限，若知闻赞更生憍慢，若彼无实德，若言似善实无善义，若为外道，若赞时未到，是名不犯。 “菩萨，为多人头首，见诸眷属不如法事应呵应摈。若瞋心恶心舍不呵治者，犯重垢罪。若懒惰放逸不教呵者，犯轻垢罪。不犯者，若知彼人恶性健瞋不受教呵，若待时教呵，若畏破僧，若知彼质直宿习少羞喜数犯悔，是名不犯。 “菩萨，有神通变化，应为众生随时变现，或方便恐怖令生信心。若畏信施不现变化者，犯轻垢罪。不犯者，若人深着恶法邪见，若是外道，若骂贤圣，若着邪见，若狂若病，是名不犯。 “菩萨，戒聚成就具足无量妙果，以是戒聚因缘力故具足尸波罗蜜。受者虽未得阿耨多罗三藐三菩提，以得具足五事功德：一者常为诸佛菩萨所护念；二者受常净乐；三者临终无悔；四者舍身得生诸佛世界；五者庄严阿耨多罗三藐三菩提。菩萨受持菩萨戒者，不自为身唯为利他，及庄严阿耨多罗三藐三菩提。是菩萨戒，悉是过去未来现在恒河沙等诸佛菩萨之所成就，乃至十方诸佛菩萨亦复如是。菩萨弘慈普恩，及六道众生、三涂八难，苦恼十方无不蒙益。” “功德不可计， 福慧如虚空， 略说共要竟， 欢喜礼奉行。 现代汉语译本： 如果那人不乐意被赞叹，或者生病了，或者没有方便的条件，或者为了调伏（烦恼）灭除恶行增长善行，或者为了守护僧团的规矩，或者知道听闻赞叹会更加骄慢，或者那人没有真实的德行，或者言语听起来像善但实际上没有善的意义，或者（那人）是外道，或者赞叹的时机未到，这些情况都不算违犯（戒律）。 ‘菩萨，作为众多人的首领，见到眷属有不如法的事情，应该呵斥应该摈弃。如果因为嗔恨心、恶心而舍弃不呵斥不惩治，就犯了重垢罪。如果因为懒惰放逸而不教导不呵斥，就犯了轻垢罪。不算违犯的情况是，如果知道那人恶性难改，容易嗔怒不接受教导呵斥，或者等待时机再教导呵斥，或者害怕破坏僧团，或者知道那人本质正直，只是宿习难以改正，稍微感到羞愧，经常犯错但会忏悔，这些情况都不算违犯。 ‘菩萨，具有神通变化，应该为了众生随时变现，或者用方便法门使人感到恐怖，从而生起信心。如果因为吝惜信徒的供养而不显现变化，就犯了轻垢罪。不算违犯的情况是，如果那人深深执着于恶法邪见，或者是外道，或者谩骂贤圣，或者执着于邪见，或者精神失常，或者生病，这些情况都不算违犯。 ‘菩萨，戒律的集合成就具足无量的妙果，因为这戒律集合的因缘力量，具足尸波罗蜜（Śīla-pāramitā，戒律圆满）。受持戒律的人即使还没有证得阿耨多罗三藐三菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉），也能得到具足五种功德：一是常常被诸佛菩萨所护念；二是享受常恒清净的快乐；三是临终时没有后悔；四是舍弃身体后能够往生到诸佛的世界；五是能够庄严阿耨多罗三藐三菩提。菩萨受持菩萨戒，不是为了自己，只是为了利益他人，以及庄严阿耨多罗三藐三菩提。这菩萨戒，是过去、未来、现在恒河沙数般的诸佛菩萨所成就的，乃至十方诸佛菩萨也是如此。菩萨弘扬慈悲，普遍恩泽六道众生、三涂八难，使苦恼的十方众生没有不蒙受利益的。’ ‘功德不可计数，福德和智慧如同虚空， 简略地说，共同遵守的要点已经说完，欢喜地行礼并奉行。 ’
English
English version: He does not offend if that person does not rejoice in praise, or is ill, or lacks convenient circumstances, or if it is for the sake of taming (afflictions), eliminating evil, and increasing good, or for protecting the Sangha's (monastic community) rules, or if he knows that hearing praise will increase arrogance, or if that person has no real virtue, or if the words seem good but actually have no good meaning, or if (that person) is a non-Buddhist, or if the time for praise has not yet arrived. These are considered non-offenses. 'A Bodhisattva (Bodhisattva, an enlightened being), as the leader of many, should rebuke and expel family members who engage in unlawful activities. If, out of anger or malice, he abandons rebuking and correcting them, he commits a grave offense. If, due to laziness and negligence, he does not teach and rebuke, he commits a minor offense. Non-offenses include: if he knows that the person is of a bad nature, easily angered, and does not accept teaching and rebuke; or if he waits for the right time to teach and rebuke; or if he fears disrupting the Sangha; or if he knows that the person is honest in nature, with ingrained habits that are difficult to correct, feels a little shame, frequently makes mistakes but repents. These are considered non-offenses.' 'A Bodhisattva, possessing supernatural powers and transformations, should manifest them at any time for the sake of sentient beings, or use skillful means to inspire fear, thereby generating faith. If, out of stinginess for the offerings of believers, he does not manifest transformations, he commits a minor offense. Non-offenses include: if the person is deeply attached to evil doctrines and wrong views, or is a non-Buddhist, or curses the virtuous and holy, or is attached to wrong views, or is insane, or is ill. These are considered non-offenses.' 'A Bodhisattva, the collection of precepts achieves immeasurable wonderful fruits. Because of the causal power of this collection of precepts, he perfects Śīla-pāramitā (Śīla-pāramitā, perfection of morality). Even if the receiver of the precepts has not yet attained Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed complete enlightenment), he can attain five merits: first, he is always protected and remembered by all Buddhas and Bodhisattvas; second, he enjoys constant pure happiness; third, he has no regrets at the time of death; fourth, after abandoning the body, he can be reborn in the worlds of the Buddhas; fifth, he can adorn Anuttarā-samyak-saṃbodhi. A Bodhisattva who upholds the Bodhisattva precepts does not do so for himself, but only for the benefit of others and to adorn Anuttarā-samyak-saṃbodhi. These Bodhisattva precepts are accomplished by the Buddhas and Bodhisattvas as numerous as the sands of the Ganges in the past, future, and present, and so are all the Buddhas and Bodhisattvas in the ten directions. The Bodhisattva promotes great compassion and universal kindness, benefiting all sentient beings in the six realms, the three evil paths, the eight difficulties, and all suffering beings in the ten directions.' 'Merit is immeasurable, blessings and wisdom are like the void, Briefly, the essential points for common observance have been stated. Joyfully pay homage and practice accordingly.' ' -------------------------------------------------------------------------------- 普发菩提心， 福慧命得成， 慈悲男女长， 喜舍次第生。 一切成佛道， 永尽无有余， 十方同其愿， 巍巍无极尊。”
Chinese
“欲为菩萨优婆塞，放逸五戒威仪者，若无师从受处，尔时受者若无师，应向佛像前自誓受。菩萨优婆塞威仪应如是作礼，偏袒右肩胡跪合掌，应如是言：‘我某甲白十方佛及住大地诸菩萨等，今于诸佛前欲受一切戒，学一切菩萨戒、优婆塞五戒威仪，摄一切善法菩萨戒，为利众生戒。是戒过去诸菩萨已学，未来诸菩萨当学，现在诸菩萨今学，我亦如是学。’第二第三亦如是说竟。其余诸事应如前广说。 “离欲优婆塞具行五戒，远离身四恶：一者杀、二者盗、三者淫、四者饮酒。远离口五恶：一者妄语、二者恶口、三者两舌、四者无义语、五者绮语。远离五邪命：一者卖肉、二者沽酒、三者卖毒、四者卖众生、五者卖兵仗。远离严饰五事：一者香、二者花、三者璎珞、四者香油涂身、五者香熏衣。远离放逸五事：一者歌、二者舞、三者作乐、四者严饰乐器、五者不往观听。此五戒随力所堪，若能终身具持五为上；若不能，随持多少年月日夜，乃至须臾亦得暂持。不但如持全念。佛临涅槃敕四大声闻及六应真：‘吾灭度后，如是真法之中，若出家二众净持禁戒， 现代汉语译本 普遍发起菩提心（Bodhicitta，觉悟之心），福德、智慧、寿命都能圆满成就。 慈悲之心在男女心中增长，喜悦和布施也随之次第生起。 愿一切众生都能成就佛道，永远灭尽烦恼，没有丝毫遗留。 愿十方世界的众生都怀有同样的愿望，达到无比崇高和尊贵的境界。 想要成为菩萨优婆塞（Upasaka，在家男居士），如果放纵自己，不遵守五戒的威仪，如果没有老师可以依止受戒，那么受戒者如果没有老师，就应该在佛像前自己发誓受戒。菩萨优婆塞的威仪应该这样做礼：袒露右肩，右膝着地，合起手掌，应该这样说：‘我某甲，禀告十方诸佛以及居住在大地上的诸菩萨等，今天在诸佛面前想要受持一切戒，学习一切菩萨戒、优婆塞五戒的威仪，受持包含一切善法的菩萨戒，为了利益众生而受戒。这些戒律是过去诸菩萨已经学习过的，未来诸菩萨将要学习的，现在诸菩萨正在学习的，我也像他们一样学习。’重复第二遍、第三遍，也像这样说完。其余的事情应该像前面广泛地说明的那样。 离欲优婆塞要完全奉行五戒，远离身体的四种恶行：一是杀生，二是偷盗，三是邪淫，四是饮酒。远离口头的五种恶行：一是妄语，二是恶语，三是两舌，四是无意义的言语，五是花言巧语。远离五种不正当的谋生方式（五邪命）：一是卖肉，二是卖酒，三是卖毒药，四是贩卖众生，五是卖兵器。远离五种装饰：一是香，二是花，三是璎珞（项链等装饰品），四是用香油涂身，五是用香熏衣服。远离五种放逸的事情：一是唱歌，二是跳舞，三是演奏音乐，四是装饰乐器，五是不去观看和听这些娱乐活动。这五戒根据自己的能力来持守，如果能够终身完全持守五戒是最好的；如果不能，就根据自己的能力，随自己能持守多少年月日夜，乃至短暂的一会儿也可以暂时持守。不仅仅是像持守全部戒律一样去念诵。佛陀临近涅槃（Nirvana，寂灭）时，告诫四大声闻（Sravaka，听闻佛法而证悟的弟子）以及六位阿罗汉（Arhat，断尽烦恼，证得解脱的圣者）：‘我灭度之后，像这样的真正佛法之中，如果出家的比丘和比丘尼能够清净地持守禁戒，