Chinese
空有即持戒。忍于二边不辱中道即忍辱。不杂有无名精。念念趣中名进即精进。法界体寂即禅定。寂常照即智慧。六度互融即三十六。一念具足名曰持心。即是今文不破戒义。次愿一切皆成佛道。即四弘之一一须三资即摄于四。何者不断烦恼焉能度他。经云若自有缚能解彼缚。无有是处不学法门暗于药病不愿成佛度生不尽。余三互具准此作之。此是大士本怀对治之最。故列居后冠前。 三十七故入难处戒。身为道本藉以进修。既有难缘故入妨道招世讥谤是以制犯。此有五行。一二时头陀。二游方缘。三坐禅。四安居。五布萨。一一别具四缘成犯。一是难处。二知有难。三为修行。四故入便犯。就文为四。初明游止所应。二若行下列出难处。三一切下制不应入。四若见违制结犯。初文又二。初略举三行时节道具。不列说戒游方。次而菩萨下别释五行夏居摄坐禅也。初言二时头陀者。二时不寒不热头陀游方无有妨损。冬寒夏热但可坐禅。头陀西音此云抖薮。抖薮十二种过令成三德。四分律中具列十二。衣二表成解脱德遮成恶故。食四表成般若德资慧命故。住处六表成法身德。是所依故。衣二者一但三衣二粪扫衣。食四者常乞食不作余食法一坐食一抟食。处六者一兰若此云寂静。二冢间。三树下坐。四露地坐。五随坐 现代汉语译本：空性与存在即是持戒（śīla，戒律）。在有和无的二元对立中保持中道而不受玷污，即是忍辱（kṣānti，忍耐）。不夹杂有和无的观念，就叫做精（vīrya，精进）。念念不离中道，就叫做精进。法界（dharma-dhātu，宇宙万物所依之本性）的本体是寂静的，这就是禅定（dhyāna，冥想）。寂静而常照，这就是智慧（prajñā，智慧）。六度（pāramitā，六种达到彼岸的方法，即布施、持戒、忍辱、精进、禅定、智慧）相互融合，就成为三十六度。一念之间具足一切，就叫做持心，这就是本文中不破戒的含义。其次，愿一切众生皆成佛道，这是四弘誓愿（catvāri praṇidhānāni，四种普遍的誓愿）之一，每一愿都必须具备福德、智慧、资粮三种要素，才能包含四弘誓愿。如果不斩断烦恼，又怎么能度化他人呢？经中说，如果自己被束缚，却想解开他人的束缚，这是不可能的。如果不学习佛法，就会对症结和治疗方法一无所知，不愿成就佛果，度化众生，就无法圆满。其余三愿也应依此理解。这是大菩萨的本怀，是对治烦恼最根本的方法，所以放在最后，却又高于一切。 三十七、因为戒律的缘故进入困难的地方。身体是修道的根本，凭借它才能进步和修行。既然有困难的因缘，所以进入会妨碍修道，招致世人的讥讽和诽谤，因此要禁止违犯。这有五种行为：一是二时头陀（dhūta，苦行），二是游方（caraṇa，游历四方），三是坐禅（dhyāna，禅修），四是安居（varṣā，雨季的闭关），五是布萨（poṣadha，每半月举行的诵戒仪式）。每一种行为都分别具备四种因缘就会构成违犯：一是困难的地方，二是明知有困难，三是为了修行，四是故意进入，这样就构成违犯。就文义而言，分为四个部分：首先说明游止应该去的地方；其次，如果行走，则列出困难的地方；第三，一切情况下禁止不应该进入的地方；第四，如果见到违背禁令的行为，就会构成违犯。第一部分又分为两个部分：首先简略地列举三种行为的时节和道具，不列出诵戒和游方；其次，‘而菩萨下’分别解释五种行为，夏居也包含坐禅。首先说‘二时头陀’，二时是指不寒不热的时候，头陀游方没有妨碍和损害。冬天寒冷，夏天炎热，只可以坐禅。头陀是西方的音译，这里的意思是‘抖擞’，抖擞十二种过失，使之成就三种功德。《四分律》中详细列出了十二种。衣有两种，表示成就解脱的功德，遮蔽罪恶的缘故。食有四种，表示成就般若的功德，资养智慧的生命。住处有六种，表示成就法身的功德，是所依止的缘故。衣的两种是：一是但持三衣，二是穿粪扫衣。食的四种是：一是常乞食，不作其他的饮食方法，二是只吃一坐的食物，三是只吃一团食物。住处的六种是：一是兰若（araṇya，寂静处），这里的意思是寂静，二是冢间，三是树下坐，四是露地坐，五是随处坐
English
English version: Emptiness and existence are equivalent to upholding the precepts (śīla). Maintaining the Middle Way without being defiled by the duality of existence and non-existence is patience (kṣānti). Not mixing the concepts of existence and non-existence is called diligence (vīrya). Every thought adhering to the Middle Way is called diligence. The essence of the Dharma-dhātu (the fundamental nature of all things in the universe) is stillness, which is meditation (dhyāna). Stillness and constant illumination are wisdom (prajñā). The mutual integration of the Six Perfections (pāramitā, the six ways to reach the other shore, namely generosity, morality, patience, diligence, meditation, and wisdom) becomes the Thirty-six Perfections. Having everything complete in a single thought is called maintaining the mind, which is the meaning of not breaking the precepts in this text. Secondly, wishing that all beings attain Buddhahood is one of the Four Great Vows (catvāri praṇidhānāni), and each vow must have the three elements of merit, wisdom, and resources to encompass the Four Great Vows. If one does not cut off afflictions, how can one liberate others? The sutra says, if one is bound, yet wants to untie others, it is impossible. If one does not study the Dharma, one will be ignorant of the causes and cures of suffering, and if one is unwilling to attain Buddhahood and liberate beings, one cannot be complete. The other three vows should be understood in the same way. This is the original intention of the great Bodhisattva, the most fundamental method for dealing with afflictions, so it is placed last, yet above all else. Thirty-seven, entering difficult places because of the precepts. The body is the foundation of the path, and it is through it that one can progress and cultivate. Since there are difficult conditions, entering them will hinder the path and invite ridicule and slander from the world, so it is forbidden to violate. There are five practices: first, the two times of ascetic practice (dhūta), second, wandering (caraṇa), third, sitting meditation (dhyāna), fourth, the rainy season retreat (varṣā), and fifth, the recitation of precepts (poṣadha) every half month. Each practice has four conditions that constitute a violation: first, a difficult place, second, knowing there is difficulty, third, for the sake of practice, and fourth, deliberately entering, which constitutes a violation. In terms of the text, it is divided into four parts: first, it explains where one should travel and stay; second, if traveling, it lists the difficult places; third, it forbids entering places that should not be entered under any circumstances; fourth, if one sees behavior that violates the prohibitions, it constitutes a violation. The first part is divided into two parts: first, it briefly lists the times and tools for the three practices, without listing the recitation of precepts and wandering; second, 'and the Bodhisattva below' explains the five practices separately, and the summer residence also includes sitting meditation. First, it says 'two times of ascetic practice', two times refers to times that are neither cold nor hot, when ascetic practice and wandering are not hindered or harmed. In winter it is cold, and in summer it is hot, so one can only sit in meditation. Dhūta is a transliteration from the West, and here it means 'to shake off', to shake off twelve faults and achieve three virtues. The Sarvāstivāda Vinaya lists the twelve in detail. There are two kinds of clothing, which represent the merit of achieving liberation, because they cover up evil. There are four kinds of food, which represent the merit of achieving prajñā, because they nourish the life of wisdom. There are six kinds of dwelling places, which represent the merit of achieving the Dharmakāya, because they are the basis of support. The two kinds of clothing are: first, only holding three robes, second, wearing rags. The four kinds of food are: first, always begging for food, not making other methods of eating, second, only eating food for one sitting, third, only eating one ball of food. The six kinds of dwelling places are: first, araṇya (quiet place), here meaning quiet, second, among tombs, third, sitting under a tree, fourth, sitting in the open, fifth, sitting anywhere --------------------------------------------------------------------------------
Chinese
。六常坐并缘佛性之性。三观圆修等破三惑。空观破见思即般若德成报身。假观破尘沙即解脱德成应身。中观破无明即法身德成法身。虽三而一即一而三。十二头陀理无异辙。言结夏安居者要期此住也。多制出家菩萨。在家菩萨必无他缘安居亦善。应云。菩萨大士一心念(女言大姊)。我假名菩萨某甲今依僧伽蓝乃至某甲宅前三月夏安居。四月十六日已后应云后三月夏安居。房舍破坏修治故(三说若在俗宅除此句也)。对首人报言。依谁持律者。答言(某甲)。和上此见滥用法界安居者。既乖真教。人法俱非。以法界为所安何须用结。今文令安乃成徒设坏乱圣法。非魔何谓。火燧者出火物也。古因燧人出火故名出火之物为火燧也。故论云攒燧改火。次别释中言十八种物者。三衣为一。经律各为一。佛菩萨像各为一。余名可见。经律者得法华意开权显实妙理无殊。今从能开即大乘经律。言布萨者此云净住。不限多少故下至一人。不同声闻众法𢩁四。若对首心念亦同此文。闻钟入堂等说偈并同声闻无乞欢喜。维那浴筹时改罗汉为菩萨(浴筹竟打一下云云)。敬白诸佛子等合掌志心听。此南阎浮提大唐国某州某县某寺僧伽蓝所。我本师释迦牟尼佛遗法弟子出家在家菩萨二众等。自惟生死长劫乃由不遇无上慈尊。今生若不发出 离之心恐还流浪。故于是日同崇三宝渴仰大乘共宣传菩萨戒藏。以此功德资益天龙八部。唯愿威光自在皇帝圣化无穷。大子诸王福延万叶。师僧父母常保安乐见闻随喜宿障云消。恶道三途灾殃自殄。回此功德誓出娑婆。上品上生阿弥陀佛国(打一下)。诸佛子等谛听。此菩萨戒藏三世诸佛同说三世菩萨同学。众中有未发菩提心未受诸佛大乘戒者出(三说打一下)。诸佛子等谛听。众中未发菩提心未受诸佛大乘戒者已出。汝等从今身至佛身于其中间。能舍邪归正发菩提心断恶修善持菩萨戒行菩萨行不(答能打一下)。诸佛子等谛听。众中谁小小者收护(三说打一下)。诸佛子等谛听。外有清净大菩萨摩诃萨入(三说一下)。诸佛子等谛听众中小者已收护。外有清净大菩萨摩诃萨已入。内外寂静无诸难事堪可行筹。广为布萨。我假名菩萨比丘某甲为众行筹作布萨事。众当一心念作布萨。唯愿上中下座各次第如法受筹(三说行筹竟打一下)。诸佛子等谛听。次行在家菩萨筹(三说打一下)。诸佛子等谛听。此一住处一布萨。出家菩萨若干人在家菩萨若干人。各于佛法中清净出家和合布萨。上顺佛教中报四恩下为含识各念阿弥陀佛一切普诵(次请上座说戒同声闻法请)。敬白大众众请比丘某甲为众诵戒。某甲比丘梵音戒师升高 现代汉语译本： 恐怕离开（菩提）心还会继续流浪生死。因此在今天一同崇敬三宝，渴望仰仗大乘，共同宣讲菩萨戒藏。以此功德，资助增长天龙八部（佛教中的八类护法神）的福报。唯愿威光自在的皇帝圣德教化无穷无尽，太子诸王福泽绵延万代。师父、僧侣、父母常常平安快乐，所有见闻随喜的人，过去的业障都像云一样消散。恶道三途（地狱、饿鬼、畜生）的灾殃自然止息。回向此功德，发誓脱离娑婆世界（充满苦难的世间），上品上生阿弥陀佛国（西方极乐世界）。 各位佛子，仔细听。这部菩萨戒藏，是过去、现在、未来三世诸佛共同宣说的，也是三世菩萨共同修学的。大众中，有尚未发起菩提心、尚未受持诸佛大乘戒律的人，请出去。（重复三次） 各位佛子，仔细听。大众中，尚未发起菩提心、尚未受持诸佛大乘戒律的人已经出去了。你们从今生到成佛之间，能够舍弃邪恶归于正道，发起菩提心，断除恶行修习善法，受持菩萨戒，行菩萨行吗？（回答：能） 各位佛子，仔细听。大众中，谁是年幼弱小的，请收护好。（重复三次） 各位佛子，仔细听。外面有清净的大菩萨摩诃萨（伟大的菩萨）进来。（重复三次） 各位佛子，仔细听。大众中弱小者已经收护好，外面清净的大菩萨摩诃萨已经进来了。内外寂静，没有各种灾难事故，可以进行行筹（一种表决方式）。广泛地举行布萨（一种佛教仪式）。我，假名菩萨比丘某甲，为大家行筹，做布萨的事情。大家应当一心念诵，做布萨。希望上座、中座、下座各位，按照次第如法地接受筹。（行筹完毕） 各位佛子，仔细听。接下来进行在家菩萨的行筹。（重复三次） 各位佛子，仔细听。这一个住处，一次布萨。出家菩萨若干人，在家菩萨若干人，各自在佛法中清净，出家众和合布萨。上顺佛陀的教诲，中报答四重恩德（父母恩、众生恩、国家恩、三宝恩），下为一切有情众生，各自念诵阿弥陀佛，一切共同诵念。（接下来请上座说戒，如同声闻法一样） 恭敬地告诉大众，大众礼请比丘某甲为大家诵戒。某甲比丘，用清净的声音，作为戒师升座。
English
English version: Fearing that leaving the (Bodhi) mind will lead to continued wandering in samsara. Therefore, on this day, we together revere the Three Jewels, eagerly rely on the Mahayana, and jointly proclaim the Bodhisattva Precept Treasury. With this merit, we support and increase the blessings of the Eight Classes of Gods and Dragons (eight types of protective deities in Buddhism). May the majestic and sovereign emperor's sagely virtue and teachings be boundless, and may the crown prince and princes' blessings extend for myriad generations. May the teachers, Sangha, and parents always be safe and happy, and may all who see and rejoice in this, have their past karmic obstacles dissipate like clouds. May the calamities of the evil three paths (hell, hungry ghosts, animals) naturally cease. Dedicating this merit, we vow to escape the Saha world (the world of suffering) and be reborn in the highest grade in Amitabha Buddha's Pure Land (Western Paradise). All you Buddha-sons, listen carefully. This Bodhisattva Precept Treasury is jointly proclaimed by the Buddhas of the past, present, and future, and is also jointly studied by the Bodhisattvas of the three times. Among the assembly, those who have not yet aroused the Bodhi mind and have not yet received the Great Vehicle precepts of the Buddhas, please leave. (Repeated three times) All you Buddha-sons, listen carefully. Those in the assembly who have not yet aroused the Bodhi mind and have not yet received the Great Vehicle precepts of the Buddhas have already left. From this life until you attain Buddhahood, can you renounce evil and return to the right path, arouse the Bodhi mind, cut off evil deeds and cultivate good deeds, uphold the Bodhisattva precepts, and practice the Bodhisattva path? (Answer: Yes) All you Buddha-sons, listen carefully. Among the assembly, who are young and weak, please protect them well. (Repeated three times) All you Buddha-sons, listen carefully. Outside, there are pure Great Bodhisattva Mahasattvas (great Bodhisattvas) entering. (Repeated three times) All you Buddha-sons, listen carefully. The weak ones in the assembly have been protected, and the pure Great Bodhisattva Mahasattvas have entered. Inside and outside are quiet, without any calamities or accidents, so we can proceed with the counting of tallies (a method of voting). Let us widely hold the Posadha (a Buddhist ceremony). I, a nominally Bodhisattva Bhikshu (monk) named so-and-so, will count the tallies for everyone and conduct the Posadha. Everyone should recite with one mind and perform the Posadha. May those in the upper, middle, and lower seats receive the tallies in order and according to the Dharma. (The counting of tallies is completed) All you Buddha-sons, listen carefully. Next, we will count the tallies for the lay Bodhisattvas. (Repeated three times) All you Buddha-sons, listen carefully. In this one dwelling place, one Posadha. Several ordained Bodhisattvas and several lay Bodhisattvas, each pure in the Buddha-dharma, the ordained community harmoniously performs the Posadha. Above, we accord with the Buddha's teachings; in the middle, we repay the four debts of gratitude (gratitude to parents, sentient beings, country, and the Three Jewels); below, for the sake of all sentient beings, each recites Amitabha Buddha, and all recite together. (Next, please the senior monk to recite the precepts, just like the Sravaka Dharma) Respectfully informing the assembly, the assembly invites Bhikshu so-and-so to recite the precepts for everyone. Bhikshu so-and-so, with a pure voice, ascends the seat as the Precept Master. --------------------------------------------------------------------------------