English
English version Perfect and subtle enlightenment completely eradicates ignorance (a Buddhist term referring to delusion and lack of understanding of the truth). Therefore, a perfect Bodhi mind is generated, hoping to practice perfect Bodhisattva conduct. Knowing the principle of cause and effect, one is awakened and transcends the ordinary feelings of ordinary people, which is called enlightenment. After enlightenment, the second step is to take refuge in the Three Jewels. The following briefly explains the three types of Three Jewels as objects of our refuge: first, the Dwelling Three Jewels; second, the Distinctive Characteristics Three Jewels; and third, the Oneness Three Jewels. 1. Dwelling Three Jewels: People can promote the Buddha's path, so that the Dharma can be passed down for generations. The Dharma is promoted by people, and the Three Jewels can therefore dwell in the world. Then, those who shave their heads and wear robes are the Sangha Jewel; the scriptures filled with scriptures are the Dharma Jewel; and the clay or wooden Buddha statues are the Buddha Jewel. 2. Distinctive Characteristics Three Jewels: The Dharmakaya Buddha, Sambhogakaya Buddha, and Nirmanakaya Buddha of the ten directions and three times (referring to the past, present, and future) are the Buddha Jewel; the various Dharma doors taught by the Buddha are the Dharma Jewel; and the Bodhisattvas and Two Vehicles (Sravakas and Pratyekabuddhas) other than the Wonderful Enlightenment Buddha are the Sangha Jewel. 3. Oneness Three Jewels: The truth of reality and perfect fusion is called Oneness. That is, one is three, and none is not the secret treasure of the Tathagata. Like the treasures of the world, they are collectively called treasures. What is the awareness of the mind-essence? Awareness is the Buddha. The essence of self-nature, free from delusion, is the Dharma. The mind-essence without contention is the Sangha. Ordinary people and saints, from beginning to end, possess these three. The Buddha has already completed cultivation and realization, and manifests various incarnations according to the opportunity. The functions of the Distinctive Characteristics Three Jewels and the Dwelling Three Jewels all originate from the Oneness Three Jewels. We possess it in principle, just like ice exists in water. If you want to melt ice, you must have a good method. If you want to achieve Buddhahood, it is impossible without cultivation. Now that you are aware, you should take these Three Jewels as the place of refuge. The teaching says: Disciples so-and-so, wish from this life until the future, to take refuge in the Buddha, the Honored One of Two Feet (referring to the Buddha as the most honorable among two-legged beings). Take refuge in the Dharma, the Honored One of Detachment (referring to the Dharma as the supreme of detachment from desires). Take refuge in the Sangha, the Honored One among the Assembly (referring to the Sangha as the most honorable among all Sangha). (Repeat three times) Disciples so-and-so, wish from this life until the future, to have completed taking refuge in the Buddha. Have completed taking refuge in the Dharma. Have completed taking refuge in the Sangha. (Repeat three times) From now on, I will call the Buddha my teacher and will no longer take refuge in other demons and heretics. May the Three Jewels compassionately accept and have mercy on us. (Worship the Three Jewels) The Three Refuges have been taken. The third step is to invite a teacher. As a teacher, one should possess five virtues: first, uphold pure precepts; second, have been ordained for ten years; third, be good at understanding the Vinaya Pitaka; fourth, be passed down from teacher to teacher; fifth, have in-depth research on meditation and wisdom. The teacher should teach: Disciples so-and-so, now seek to receive the Bodhisattva precepts from the virtuous one. May the virtuous one not spare the hard work and have compassion on us. (Repeat three times) Next is to invite the Upadhyaya (Preceptor). Disciples so-and-so, respectfully invite Sakyamuni Tathagata, the Perfectly Enlightened One, to be the Upadhyaya. --------------------------------------------------------------------------------
Chinese
上。我依和上故得受菩萨戒慈愍故(礼一拜)。文殊师利为羯磨阿阇梨。弥勒菩萨为教授师。一切如来应正等觉为尊证。一切菩萨摩诃萨为同学等侣(词句同前)。次应教乞戒。云大德今正是时。愿与我授菩萨戒。次戒师应起为白诸佛。唱言。仰稽首十方一切诸佛及大地诸菩萨僧。此诸菩萨求我。某甲欲从诸佛菩萨僧乞受菩萨戒。此诸菩萨已是真实能生深信成菩提愿。唯愿诸佛怜愍故施与菩萨戒(三说)。请圣为师为证明竟。十方诸佛神通道眼皆见闻我如对目前。向之忏悔。第四忏悔者夫戒是白净之法。身器清净乃可堪受。故先教忏悔洗涤身心。如浣故衣方受染色。然如来示灭向二千年。正法沉沦邪风广扇。众生等薄福生遇此时。纵有听闻莫能信受。良由惑障深重见执坚强。若不改往从来罪无由灭。若罪不灭戒不发。故解脱难期。然忏悔法有其三品。上品忏者举身投地如大山崩毛孔流血。中品忏者自露所犯悲泣流泪。下品忏者随师口言陈前罪咎。今请十方诸佛诸大菩萨而作证明。诸佛菩萨大悲弘誓欲令众生如佛无异。然须行者三业清净方可得戒。如请大王先须庄严舍宅。亦如浊水日轮不现。三世诸佛皆因此戒而得菩提。故须先运逆顺十心为忏悔本。师应教言。弟子某甲等与法界众生仰稽首十方尽虚空界一切三宝释迦牟 上。我依靠和尚的缘故得以受菩萨戒，因为他慈悲怜悯我（礼一拜）。文殊师利菩萨为羯磨阿阇梨（羯磨：佛教仪式；阿阇梨：导师）。弥勒菩萨为教授师。一切如来应正等觉（如来：佛的称号；应正等觉：佛的智慧）为尊证。一切菩萨摩诃萨（菩萨摩诃萨：伟大的菩萨）为同学等侣（词句同前）。接下来应该教导乞戒者。说：‘大德，现在正是时候。愿您为我授予菩萨戒。’然后戒师应该起身为求戒者向诸佛禀告。唱言：‘恭敬顶礼十方一切诸佛及大地诸菩萨僧。这些菩萨请求我，某甲，欲从诸佛菩萨僧处乞受菩萨戒。这些菩萨已经是真实能够生起深信，成就菩提愿望的人。唯愿诸佛怜悯，施与菩萨戒。’（三说）。请圣贤为师，作为证明完毕。十方诸佛以神通和道眼都能见闻我等，如同面对面一样。向之忏悔。第四是忏悔，因为戒是清净的法，只有身器清净才能够堪受。所以先教导忏悔，洗涤身心。如同洗涤旧衣服才能染色。然而如来示现涅槃（涅槃：佛教术语，指解脱）已经近两千年，正法衰落，邪风广为传播。众生福薄，生于此时。即使听闻佛法，也不能信受。这是因为迷惑和障碍深重，见解执着坚固。如果不改变以往的错误，罪业就无法消灭。如果罪业不消灭，戒就无法生起。所以解脱难以期望。然而忏悔的方法有三种品级。上品忏悔者，全身投地，如同大山崩塌，毛孔流血。中品忏悔者，自己揭露所犯的罪过，悲伤哭泣流泪。下品忏悔者，跟随戒师的口述，陈述以前的罪过。现在请十方诸佛诸大菩萨作为证明。诸佛菩萨大悲弘誓，想要让众生如同佛一样没有差别。然而必须修行者身口意三业清净，才可以得到戒。如同邀请大王，先要庄严舍宅。也如同浑浊的水，太阳的光辉无法显现。三世诸佛都是因为此戒而得到菩提。所以必须先运用逆顺十心作为忏悔的根本。戒师应该教导说：‘弟子某甲等与法界众生，恭敬顶礼十方尽虚空界一切三宝释迦牟’
English
Above. I rely on the Sangha (Sangha: monastic community) to receive the Bodhisattva precepts because of their compassion (bow once). Manjushri Bodhisattva is the Karma Acharya (Karma: Buddhist ritual; Acharya: teacher). Maitreya Bodhisattva is the professor. All Tathagatas (Tathagata: title of a Buddha) who are Samyak-Sambuddhas (Samyak-Sambuddha: perfectly enlightened Buddha) are the honored witnesses. All Bodhisattva Mahasattvas (Bodhisattva Mahasattva: great Bodhisattvas) are fellow practitioners (the phrases are the same as before). Next, one should teach the one seeking precepts, saying: 'Virtuous One, now is the right time. I wish you to grant me the Bodhisattva precepts.' Then the precept master should rise and report to all the Buddhas on behalf of the precept seeker, chanting: 'Reverently bowing to all Buddhas in the ten directions and all Bodhisattva Sanghas on the great earth. These Bodhisattvas request me, so-and-so, to beg for the Bodhisattva precepts from the Buddhas and Bodhisattva Sanghas. These Bodhisattvas are truly capable of generating deep faith and fulfilling the aspiration for Bodhi (Bodhi: enlightenment). May all Buddhas have compassion and bestow the Bodhisattva precepts.' (Say three times). The invitation of the sages as teachers and witnesses is completed. All Buddhas in the ten directions, with their supernatural powers and divine eyes, can see and hear me as if face to face. Repent to them. Fourth is repentance, because precepts are pure and clean. Only a pure vessel can receive them. Therefore, first teach repentance to cleanse the body and mind, just as washing old clothes before dyeing them. However, it has been nearly two thousand years since the Tathagata manifested Nirvana (Nirvana: Buddhist term for liberation), the true Dharma has declined, and evil winds are spreading widely. Sentient beings have little merit and are born at this time. Even if they hear the Dharma, they cannot believe and accept it. This is because delusion and obstacles are deep, and views are stubbornly held. If one does not change past mistakes, sins cannot be eradicated. If sins are not eradicated, precepts cannot arise. Therefore, liberation is difficult to expect. However, there are three grades of repentance. The highest grade of repentance is when one throws oneself to the ground, like a great mountain collapsing, with blood flowing from the pores. The middle grade of repentance is when one reveals one's offenses and weeps with sorrow. The lowest grade of repentance is when one follows the precept master's words and confesses past sins. Now, I invite all Buddhas and great Bodhisattvas in the ten directions to be witnesses. The Buddhas and Bodhisattvas have great compassion and vows, wanting to make sentient beings like Buddhas without difference. However, practitioners must have purity in their three karmas of body, speech, and mind in order to receive the precepts. Just as when inviting a great king, one must first decorate the house. It is also like turbid water where the sun's rays cannot appear. All Buddhas of the three times attained Bodhi because of these precepts. Therefore, one must first use the ten reverse and sequential minds as the foundation of repentance. The precept master should teach, saying: 'Disciples, so-and-so, together with all sentient beings in the Dharma realm, reverently bow to all the Three Jewels (Three Jewels: Buddha, Dharma, Sangha) of Shakyamuni in the ten directions, throughout the empty space.' --------------------------------------------------------------------------------
Chinese
尼当来弥勒十二分教真如藏海诸大菩萨缘觉声闻证明弟子披心忏悔。从无始来至于今日纵身口意。内计人我外加恶友具造十恶五逆四重。毁谤正法一阐提罪。杀害父母杀阿罗汉破和合僧(约佛在世别行五法布萨羯磨)。出佛身血坏和合僧焚烧经像。身四威仪损伤含识。盗三宝物及余趣财。颠倒邪淫污染梵行。诳惑三宝欺诈一切食啖血肉无慈愍心。或食五辛薰秽三宝。饮酒狂乱破坏善法。侵僧鬘物打詈呵责出家在家持戒破戒。或夺袈裟逼令还俗策役驱使。或断命根不随喜他一毫之善。唯遍三业广造众罪。事虽不普恶心遍布。昼夜相续无有间断。覆讳过失不欲人知。鲁扈底突不怖恶道。无惭无愧拨无因果作一阐提。故于今日对十方佛深信因果。生重惭愧生重怖畏。发露忏悔断相续心。发菩提心断恶修善。勤策三业翻昔重过随喜凡圣一毫之善。念十方佛有大福慧。知一切法本性空寂。能拔我等一切众生从二死海置三德岸。唯愿三宝慈悲证明(一说)。忏悔既竟身器清净堪盛法食。第五发心。言发心者发菩提心。菩提梵音此翻为道。道心语通。今依圆佛发圆道心。圆道心者我心佛心及众生心三无差别。理虽无别事证天殊。故学佛慈悲发佛弘誓。灭恶生善功唯菩提。如师子筋弦遍闻一切生于众善。如那罗延箭贯彻铁围遍灭众恶。 现代汉语译本： 弟子尼当来，与弥勒（未来佛）十二分教的真如藏海诸大菩萨、缘觉、声闻一同证明，披心忏悔。从无始以来直到今日，我纵容身、口、意三业，内心算计人我，外结交恶友，造作了十恶、五逆、四重罪，毁谤正法，犯下一阐提（断善根者）罪。我杀害父母，杀害阿罗汉（无学果位），破坏和合僧（指佛在世时，僧团如法进行的五法布萨羯磨）。我出佛身血，破坏和合僧，焚烧经像。我的身四威仪损伤了有情众生的感知。我盗取三宝（佛、法、僧）之物以及其他众生的财物，颠倒邪淫，污染梵行。我欺骗迷惑三宝，欺诈一切众生，食用血肉，没有慈悲心。或者食用五辛（葱、蒜等），熏染污秽三宝。我饮酒狂乱，破坏善法。侵占僧众的衣物，打骂呵责出家在家的持戒破戒之人。或者剥夺他们的袈裟，逼迫他们还俗，策役驱使他们。或者断绝众生的命根，不随喜他人哪怕一毫之善。我唯独以身、口、意三业广泛造作各种罪恶。事情虽然不普遍，但恶心却遍布。昼夜相续，没有间断。我掩盖过失，不希望别人知道。我粗鲁傲慢，不害怕恶道。我无惭无愧，否定因果，自甘堕落为一阐提。 因此，在今日，我面对十方诸佛，深信因果，生起深深的惭愧，生起深深的恐惧。我发露忏悔，断绝罪恶的相续之心。我发菩提心（觉悟之心），断恶修善。勤勉策励身、口、意三业，翻转过去所造的深重罪过，随喜凡夫圣贤哪怕一毫之善。忆念十方诸佛具有广大的福德和智慧，了知一切法的本性空寂，能够拔济我等一切众生，从二死（分段生死和变易生死）之海，安置于三德（法身德、般若德、解脱德）之岸。唯愿三宝慈悲证明（重复一遍）。 忏悔完毕，身心清净，堪能盛装法食。第五是发心。所谓发心，就是发菩提心。菩提，是梵语，翻译成汉语就是‘道’。道心，是普遍的说法。现在我依随圆满的佛陀，发起圆满的道心。所谓的圆满道心，就是我的心、佛的心以及众生的心，三者没有差别。道理上虽然没有差别，但实际上证悟却有天壤之别。所以要学习佛陀的慈悲，发起佛陀的弘誓大愿。灭除恶业，生起善业，其功用唯有菩提。如同师子的筋所制作的弓弦，能够普遍听闻一切声音，从而生出各种善法。如同那罗延（大力神）的箭，能够贯穿铁围山，从而普遍灭除各种恶业。