Chinese
座(诵戒人具仪礼三拜已互跪云)。我假名菩萨比丘某甲(词同声闻行香说偈)。诵戒毕各说自庆偈云。诸佛出世第一快闻法奉行欢喜快。大众和合寂灭快。众生离苦安乐快。戒师礼谢云。我假名菩萨比丘某甲稽首和南敬谢大众。众差诵戒多不如法恼乱大众。愿众知慈施以欢喜。言各各披九条等(去声呼)。制令出家菩萨设不曾受声闻律仪。若受菩萨戒亦异辨三衣。加法受持非制重着。三衣条品受法同声闻。但云菩萨一心念我假名菩萨比丘某甲为异(云云)。言一一如法者总结五行故云一一如法。谓住处无细虫无梵命等难也。次列出难处中总有十二。初恶国界者二国交战也。二国王者不信三宝也。三土地高下者出入危险也。四草木深邃者为虫兽所依也。五师子六虎七狼八水九火十风十一劫贼十二毒蛇。三制不应入中言一切者略列如上广不可尽。凡能损害并名为难故云一切。言乃至者不言游方布萨坐禅。初举头陀越取夏坐故云乃至。结犯如文。 三十八众坐乖法戒。入道清众时异邪徒不以俗年为尊卑。但用戒法为前后。崇释文之义轨摧世流之慢幢。以受戒为真生。故先受为长。别具三缘。一身在众中。二知受时节。三坐不依次便犯。就文为四。初标名总列。次莫如下举外人为诫。三我佛法中下重示所制之法。四而 现代汉语译本 （诵戒人具仪礼三拜已互跪说：）我，假名菩萨比丘某甲（词语和声闻行香说偈相同）。诵戒完毕，各自说自庆偈：诸佛出世第一快乐，听闻佛法奉行欢喜快乐，大众和合寂灭快乐，众生离苦安乐快乐。戒师礼谢说：我，假名菩萨比丘某甲稽首和南，恭敬感谢大众。众推选我诵戒，多有不如法之处，恼乱大众，愿大众以慈悲心施与欢喜。说各自披九条等（去声呼）。 佛制令出家菩萨即使不曾受声闻律仪，如果受了菩萨戒，也应特别准备三衣。加法受持，并非强制重叠穿着。三衣的条数和品类，受持方法与声闻相同，但说词改为‘菩萨一心念我假名菩萨比丘某甲为异’（等等）。 说‘一一如法’，是总结五行，所以说‘一一如法’。指的是住处没有细虫，没有梵命等难。接下来列出难处，总共有十二种。第一是恶国界，指两国交战。第二是国王不信三宝。第三是土地高低不平，出入危险。第四是草木深邃，是虫兽栖息的地方。第五是狮子，第六是老虎，第七是狼，第八是水，第九是火，第十是风，第十一是劫贼，第十二是毒蛇。 佛制不应进入这些地方，说‘一切’，是简略列举，详细说则不可穷尽。凡是能够损害的都称为难，所以说‘一切’。说‘乃至’，是不说游方、布萨、坐禅，先举头陀越取夏坐，所以说‘乃至’。结犯如经文所说。 三十八众坐位不合戒法。进入道场清净僧众时，不同于世俗以年龄为尊卑，而是以受戒的先后为序。崇尚释迦牟尼佛的教义规范，摧毁世俗的傲慢之幢。以受戒为真正的出生，所以先受戒的为年长。特别具备三种因缘：一是身在僧众中，二是知道受戒的时间，三是坐位不按次序，就犯戒。就经文来说，分为四个部分：首先是标明名称，总的列出。其次是‘莫如下’，举出外人为警戒。第三是‘我佛法中’，再次说明所制定的戒法。第四是
English
English version (The person reciting the precepts performs three prostrations with proper ceremony and then kneels, saying:) 'I, a fictitious-name Bodhisattva Bhiksu (monk) so-and-so (the wording is the same as the Sravaka (hearer) when offering incense and reciting verses).' After reciting the precepts, each person recites a verse of self-congratulation: 'The Buddhas appearing in the world is the greatest joy; hearing the Dharma and practicing it with joy is the greatest joy; the assembly being harmonious and attaining Nirvana is the greatest joy; sentient beings being liberated from suffering and attaining happiness is the greatest joy.' The precept master bows and thanks, saying: 'I, a fictitious-name Bodhisattva Bhiksu so-and-so, bow my head and respectfully thank the assembly. The assembly chose me to recite the precepts, and there were many improper aspects that disturbed the assembly. May the assembly bestow joy with compassion.' Saying, 'Each person wears the nine-section robe, etc. (pronounced with a departing tone).' The Buddha's decree is that even if an ordained Bodhisattva has not received the Sravaka precepts, if they have received the Bodhisattva precepts, they should specially prepare the three robes. Receiving and upholding the Dharma is not a forced overlapping of wearing. The number of sections and types of the three robes, and the method of receiving them, are the same as the Sravakas, but the wording is changed to 'The Bodhisattva single-mindedly remembers me, a fictitious-name Bodhisattva Bhiksu so-and-so, as different' (etc.). Saying 'each and every one is in accordance with the Dharma' is a summary of the five practices, so it is said 'each and every one is in accordance with the Dharma.' This refers to the dwelling place being free from small insects and free from difficulties such as Brahma-conduct. Next, listing the difficult places, there are a total of twelve. The first is an evil country, referring to two countries at war. The second is a king who does not believe in the Three Jewels (Buddha, Dharma, Sangha). The third is land that is high and low, making entry and exit dangerous. The fourth is dense vegetation, which is a place for insects and beasts to dwell. The fifth is lions, the sixth is tigers, the seventh is wolves, the eighth is water, the ninth is fire, the tenth is wind, the eleventh is robbers, and the twelfth is poisonous snakes. The Buddha's decree is that one should not enter these places, saying 'everything' is a brief listing, and a detailed explanation would be inexhaustible. Anything that can cause harm is called a difficulty, so it is said 'everything.' Saying 'even to' does not refer to wandering, Uposatha (observance day), or meditation, but first mentions the ascetic practice of dwelling during the summer retreat, so it is said 'even to.' The conclusion of offenses is as stated in the sutra. The thirty-eight members' seating arrangements do not conform to the precepts. When entering the pure Sangha (community) of the Way, it is different from the secular world, where age determines seniority; instead, the order of ordination determines precedence. They revere the doctrinal norms of Sakyamuni Buddha and destroy the banner of worldly arrogance. Taking ordination as true birth, those who are ordained first are considered senior. There are three special conditions: first, being in the Sangha; second, knowing the time of ordination; and third, sitting out of order constitutes an offense. In terms of the text, it is divided into four parts: first, naming and listing in general; second, 'do not be like,' citing outsiders as a warning; third, 'in my Buddha-Dharma,' restating the established precepts; and fourth, --------------------------------------------------------------------------------
Chinese
菩萨下违制结犯。初言次第等者若先小后大一切俱开。若先大后小在大则大在小则小。又此方大小无分亦宜顺于时处。比丘等者此等不同。若其出家则内二众自分先后。故云王子出家与庶人同类。若其在家于外二众而为次第。王家男女在家亦然。不分即真而俗。非谓男女依戒杂坐。余三如文。 三十九不劝修福讲解利生戒。大乘威力难可思议。非唯资益冥途。固能救现危难。不为讲解幽显无闻。失利处深。是故圣制。别具五缘。一解讲大法。二无诸难缘。三遇安危境。四无慈救心。五不为讲解便犯。就文为三。初制劝自他修于福业。次而菩萨下制利生修于智业。三而新学下违制结犯。初文先列四事。一建立僧房。二山林园田。三立作佛塔。塔谓藏圣身骨之处。供者福多同不殿堂形貌安处。故阿含经明。梵尼尸比丘毗婆尸佛时以欢喜心执火照塔。后值释迦身体光明二十八天身光不及。又十二因缘经云。八人应起塔谓佛菩萨支佛四果轮王。佛塔八层已下渐减。乃至初果二层。后分云。轮王无级四果四级支佛五级佛十三级。亦云支提即无舍利者也。今从最胜藏佛舍利故云佛塔。四立安居坐禅处所。一切等者总结示立处也。凡是一切可行道处。皆应如上立僧房等四以为道缘。是故制之。次制讲利生中又二。初标名总劝所 现代汉语译本 菩萨如果违反规定，会犯戒。一开始说的‘次第等者’，意思是如果先做小的功德后做大的功德，一切都开许。如果先做大的功德后做小的功德，那么在大功德时就是大功德，在小功德时就是小功德。而且，在这个地方，大小没有区分，也应该顺应时处。‘比丘等者’，这些人不同。如果他们出家，那么僧团内部的两种性别（比丘和比丘尼）要区分先后。所以说，王子出家后和普通人一样。如果他们在家人，那么在僧团外部的两种性别（男居士和女居士）要区分次第。王家的男女在家也是这样。不区分就是真俗不分。不是说男女可以不按照戒律混杂而坐。其余三种情况就像经文说的那样。 第三十九条戒是不劝人修福、讲解利益众生的戒律。大乘佛法的威力难以思议，不仅能资助冥途众生，也能救助现世的危难。如果不讲解，那么幽冥和显现的众生都无法听闻佛法，失去利益的地方很深。所以佛制定了这条戒律，特别列出五种情况：一是能够讲解大法，二是没有各种障碍，三是遇到安危的境况，四是没有慈悲救助的心，五是不为众生讲解佛法，就会犯戒。就经文来说，分为三个部分。首先是制定劝导自己和他人修习福业，其次是菩萨制定利益众生修习智业，第三是新学者违反规定会犯戒。第一部分先列出四件事：一是建立僧房，二是山林园田，三是建立佛塔（塔是指藏有圣人身骨的地方，供养佛塔的福报很多，和殿堂的形貌相似，可以安放圣物。所以《阿含经》中说，梵尼尸比丘在毗婆尸佛时代，以欢喜心执火照塔，后来遇到释迦牟尼佛时，身体的光明超过了二十八天身的光明。还有《十二因缘经》说，八种人应该起塔，指的是佛、菩萨、辟支佛、四果阿罗汉和转轮王。佛塔八层以下逐渐减少，乃至初果阿罗汉两层。后文说，转轮王没有等级，四果阿罗汉四级，辟支佛五级，佛十三级。也有说支提就是没有舍利的塔。现在说的是最殊胜的藏有佛舍利的佛塔），四是建立安居坐禅的处所。‘一切等者’，总结说明建立处所。凡是一切可以行道的地方，都应该像上面那样建立僧房等四种设施，作为修道的助缘。所以制定了这条戒律。其次是制定讲解利益众生，又分为两部分，首先是标明名称，总劝所
English
English version A Bodhisattva violates the precepts by transgressing established rules. The initial phrase 'order and so on' means that if one performs small merits before large ones, everything is permitted. If one performs large merits before small ones, then it is large when performing large merits, and small when performing small merits. Moreover, in this place, there is no distinction between large and small, and one should also comply with the time and place. 'Bhikkhus and so on' are different. If they are ordained, then the two groups within the Sangha (bhikkhus and bhikkhunis) should distinguish precedence. Therefore, it is said that a prince who ordains is the same as a commoner. If they are laypersons, then the two groups outside the Sangha (male and female lay devotees) should have an order. The men and women of the royal family are the same when they are laypersons. Not distinguishing means not distinguishing between the true and the conventional. It does not mean that men and women can sit together without following the precepts. The remaining three cases are as the text states. The thirty-ninth precept is not encouraging the cultivation of merit and explaining the benefit of sentient beings. The power of Mahayana Buddhism is inconceivable, not only benefiting beings in the realm of darkness but also saving them from present dangers. If one does not explain, then beings in both the hidden and manifest realms will not hear the Dharma, and the loss of benefit is profound. Therefore, the Buddha established this precept, specifically listing five conditions: first, being able to explain the Great Dharma; second, having no obstacles; third, encountering situations of safety and danger; fourth, having no compassionate heart to help; and fifth, not explaining the Dharma to sentient beings, one will violate the precept. In terms of the text, it is divided into three parts. First, it establishes the encouragement of oneself and others to cultivate meritorious deeds; second, the Bodhisattva establishes the cultivation of wisdom to benefit sentient beings; and third, new learners will violate the precepts if they transgress the rules. The first part lists four things: first, establishing monasteries; second, mountains, forests, gardens, and fields; third, establishing pagodas (pagodas are places where the bones of saints are kept, and the merit of offering to pagodas is great, similar in appearance to halls, and can enshrine sacred objects. Therefore, the Agama Sutra says that the Bhikkhu Vanni in the time of Buddha Vipassi held a torch to illuminate the pagoda with joy, and later when he met Shakyamuni Buddha, the light of his body surpassed the light of the twenty-eight heavens. Also, the Sutra of the Twelve Nidanas says that eight kinds of people should build pagodas, referring to Buddhas, Bodhisattvas, Pratyekabuddhas, Arhats of the Four Fruits, and Wheel-Turning Kings. Pagodas with eight levels or less gradually decrease, even to two levels for Arhats of the First Fruit. The later text says that Wheel-Turning Kings have no level, Arhats of the Four Fruits have four levels, Pratyekabuddhas have five levels, and Buddhas have thirteen levels. It is also said that a chaitya is a pagoda without relics. Now we are talking about the most supreme pagoda containing the relics of the Buddha); fourth, establishing places for retreat and meditation. 'Everything and so on' summarizes and explains the establishment of places. Wherever there is a place where one can practice the Way, one should establish monasteries and the other three facilities as aids to cultivation. Therefore, this precept is established. Secondly, the establishment of explaining to benefit sentient beings is divided into two parts, first, stating the name and generally encouraging what is --------------------------------------------------------------------------------