English
English version: I, Nidanglai, along with the great Bodhisattvas, Pratyekabuddhas, and Sravakas of the Twelve Divisions of the Teachings of Maitreya (the future Buddha), in the True Thusness Treasury Ocean, bear witness and repent with an open heart. From beginningless time until today, I have indulged my body, speech, and mind, inwardly calculating self and others, outwardly associating with evil friends, and committing the ten evils, five rebellious acts, and four grave offenses. I have slandered the true Dharma and committed the sin of an Icchantika (one who has severed their roots of goodness). I have killed my parents, killed Arhats (those who have attained the fruit of no-more-learning), and disrupted the Sangha (referring to the lawful performance of the five-fold Uposatha Karma when the Buddha was alive). I have drawn blood from the Buddha's body, disrupted the harmonious Sangha, and burned scriptures and images. My bodily conduct has harmed the sentience of living beings. I have stolen the property of the Three Jewels (Buddha, Dharma, Sangha) and the wealth of other beings, engaged in perverse and unwholesome sexual conduct, and defiled pure conduct. I have deceived and misled the Three Jewels, defrauded all beings, consumed blood and flesh, and lacked compassion. Or I have consumed the five pungent roots (garlic, onions, etc.), defiling the Three Jewels. I have become intoxicated with alcohol, disrupting wholesome practices. I have encroached upon the belongings of the Sangha, and scolded and rebuked monks and laypeople, whether they uphold the precepts or break them. Or I have deprived them of their robes, forced them to return to lay life, and exploited and driven them. Or I have severed the life-force of beings, and not rejoiced in even a hair's breadth of goodness in others. I have only broadly created all kinds of sins with my body, speech, and mind. Although the actions may not be universal, the evil intention is pervasive. It continues day and night without interruption. I conceal my faults and do not want others to know. I am rude and arrogant, and do not fear the evil paths. I am without shame or embarrassment, deny cause and effect, and willingly degenerate into an Icchantika. Therefore, today, facing the Buddhas of the ten directions, I deeply believe in cause and effect, and generate deep shame and deep fear. I openly confess and repent, severing the continuity of sinful thoughts. I generate Bodhicitta (the mind of enlightenment), abandon evil and cultivate goodness. I diligently encourage my body, speech, and mind, reversing the heavy transgressions of the past, and rejoicing in even a hair's breadth of goodness in ordinary beings and sages. I remember the Buddhas of the ten directions who possess vast merit and wisdom, and know that the inherent nature of all dharmas is empty and quiescent, and that they can deliver all beings, including myself, from the sea of the two deaths (the death of segments and the death of transformation), and place us on the shore of the three virtues (Dharmakaya virtue, Prajna virtue, and Liberation virtue). May the Three Jewels compassionately bear witness (repeated once). Having repented, my body and mind are purified and capable of receiving the food of the Dharma. Fifth is the generation of the mind. The so-called generation of the mind is the generation of Bodhicitta. Bodhi is a Sanskrit word, which translates to 'the Way' in Chinese. The mind of the Way is a common expression. Now, following the perfect Buddha, I generate the perfect mind of the Way. The so-called perfect mind of the Way is that my mind, the Buddha's mind, and the minds of all beings are without difference. Although there is no difference in principle, the actual attainment is vastly different. Therefore, we must learn the compassion of the Buddha and generate the great vows of the Buddha. Eradicating evil and generating good, its function is solely Bodhi. Like a bowstring made of a lion's sinew, it can universally hear all sounds, thereby generating all kinds of good dharmas. Like the arrow of Narayana (a powerful deity), it can pierce through the Iron Mountain, thereby universally eradicating all kinds of evil. --------------------------------------------------------------------------------
Chinese
故密藏经云。灭重重十恶发权道心毕竟无余。况发圆心诸发之最。无发而发遍法界发名圆发。一者众生无边誓愿度度十界众生故。二者烦恼无数誓愿断断十界三惑故。三者法门无尽誓愿知即惑成智故。四者佛道无上誓愿成即生成灭故。此之四心诸佛之种绍三宝位。一切诸佛等证三身无不因此。一发之后讫至涅槃誓无退转。又有四心菩萨须发。一观众生如佛。二如国王。三如父母。四如大众。汝等能发此心不(答能)。既已发心。次问遮相。相即三聚遮谓七遮。言三聚者璎珞经云。摄律仪戒谓十波罗蜜即止恶也。摄善法戒谓八万四千法门即行善也。饶益有情戒谓慈悲喜舍利乐有情。已知戒相复发道心忏除罪垢堪得受戒。若有七遮不在受限忏亦不灭。我今问汝当随实答。汝不出佛身血不(答无)。二不杀父不。三不杀母不。四不杀和上不。五不杀阿阇梨不。六不破羯磨转法轮僧不。七不杀圣人不(谓证四果等并答无)。若无七遮堪得受戒。起深重心专注谛听莫生异缘。今正是得戒之时必须克心倾仰于师。如完器承物莫余思想。已问遮相。第七授戒。汝等谛听。汝今于我所求受一切菩萨净戒。求受一切菩萨学处。所谓摄律仪戒摄善法戒饶益有情戒。此等净戒此诸学处过去一切菩萨已受解已行成。未来一切菩萨当受当解当行当 现代汉语译本： 所以《密藏经》说：‘灭除重重十恶，发起权巧方便的道心，最终达到没有剩余。’更何况是发起圆满的心，这是所有发心中最殊胜的。没有能发起的而发起，这种发起遍及整个法界，名为圆发。第一是众生无边誓愿度，要度脱十法界的众生。第二是烦恼无数誓愿断，要断除十法界的三惑（见惑、思惑、无明惑）。第三是法门无尽誓愿知，也就是将迷惑转变成智慧。第四是佛道无上誓愿成，也就是将生死转变成寂灭。这四种心是诸佛的种子，继承三宝的地位。一切诸佛等同证得法身、报身、应化身这三身，没有不是因为这四种心。一旦发起之后，直到涅槃，誓愿永不退转。’ 又有四种心是菩萨必须发起的：一是看待众生如同佛一样。二是如同国王一样（尊重）。三是如同父母一样（爱护）。四是如同大众一样（平等）。你们能够发起这些心吗？（回答：能）既然已经发起了这些心，接下来要问遮障之相。‘相’指的是三聚（摄律仪戒、摄善法戒、饶益有情戒），‘遮’指的是七遮（七种重罪）。 所说的‘三聚’，《璎珞经》中说：‘摄律仪戒指的是十波罗蜜（檀那、尸罗、羼提、毗梨耶、禅那、般若、方便、愿、力、智），也就是止息恶行。摄善法戒指的是八万四千法门，也就是修行善法。饶益有情戒指的是以慈悲喜舍来利益安乐有情。’已经知道了戒相，又发起了道心，忏悔清除了罪垢，堪能得到受戒。如果存在七遮，即使受戒也无法得到戒体，忏悔也无法灭除罪业。我现在问你们，应当如实回答。你没有出于嗔恨心伤害佛的身，使佛出血吗？（回答：没有）二，没有杀害父亲吗？（回答：没有）三，没有杀害母亲吗？（回答：没有）四，没有杀害和尚（Upadhyaya）吗？（回答：没有）五，没有杀害阿阇梨（Acarya）吗？（回答：没有）六，没有破坏僧团的和合，阻止僧团转法轮吗？（回答：没有）七，没有杀害圣人吗？（指证得四果等，回答：没有）如果没有七遮，就堪能得到受戒。升起深重恭敬的心，专注谛听，不要产生其他的念头。现在正是得戒的时候，必须全心全意地敬仰于师，如同完好的器皿盛装物品，不要有其他的想法。’已经问完了遮障之相，接下来是第七，授戒。 ‘你们仔细听。你们现在在我这里求受一切菩萨清净戒，求受一切菩萨学处，也就是摄律仪戒、摄善法戒、饶益有情戒。这些清净戒，这些学处，过去一切菩萨已经受持、理解、修行成就。未来一切菩萨应当受持、理解、修行成就。
English
English version: Therefore, the *Guhyasamaja Sutra* says: 'Extinguishing the heavy tenfold evils, generating the expedient Bodhi-mind, ultimately reaching complete cessation.' How much more so to generate the perfect mind, which is the most supreme of all generating minds. Generating without generating, this generation pervades the entire Dharma-realm, named perfect generation. First is the vow to liberate limitless beings, to liberate beings of the ten realms. Second is the vow to sever countless afflictions, to sever the three delusions (delusions of views, delusions of thought, and delusions of ignorance) of the ten realms. Third is the vow to know endless Dharma-gates, which is transforming delusion into wisdom. Fourth is the vow to accomplish the unsurpassed Buddha-path, which is transforming birth and death into extinction.' These four minds are the seeds of all Buddhas, inheriting the position of the Three Jewels. All Buddhas equally attain the three bodies (Dharmakaya, Sambhogakaya, and Nirmanakaya), all without exception because of these four minds. Once generated, until Nirvana, the vow never retreats. Furthermore, there are four minds that Bodhisattvas must generate: First, to regard all beings as Buddhas. Second, as kings (respect). Third, as parents (cherish). Fourth, as the masses (equality). Are you able to generate these minds? (Answer: Able) Since you have already generated these minds, next we ask about the obstructing characteristics. 'Characteristics' refers to the three aggregates (precepts of restraining morality, precepts of gathering good dharmas, precepts of benefiting sentient beings), 'obstructions' refers to the seven obstructions (seven grave offenses). The so-called 'three aggregates,' the *Ingluo Sutra* says: 'Precepts of restraining morality refers to the ten *Paramitas* (Dana, Sila, Ksanti, Virya, Dhyana, Prajna, Upaya, Pranidhana, Bala, Jnana), which is ceasing evil actions. Precepts of gathering good dharmas refers to the eighty-four thousand Dharma-gates, which is cultivating good dharmas. Precepts of benefiting sentient beings refers to benefiting and bringing happiness to sentient beings with loving-kindness, compassion, joy, and equanimity.' Having already known the characteristics of the precepts, and having generated the Bodhi-mind, repenting and clearing away sinful defilements, you are capable of receiving the precepts. If there are the seven obstructions, even if you receive the precepts, you cannot obtain the precepts, and repentance cannot extinguish the sins. I now ask you, you should answer truthfully. Have you, out of anger, harmed the body of a Buddha, causing the Buddha to bleed? (Answer: No) Second, have you killed your father? (Answer: No) Third, have you killed your mother? (Answer: No) Fourth, have you killed your *Upadhyaya* (preceptor)? (Answer: No) Fifth, have you killed your *Acarya* (teacher)? (Answer: No) Sixth, have you disrupted the harmony of the Sangha, preventing the Sangha from turning the Dharma wheel? (Answer: No) Seventh, have you killed a sage? (referring to those who have attained the four fruits, Answer: No) If there are no seven obstructions, then you are capable of receiving the precepts. Raise a deep and respectful mind, concentrate and listen attentively, do not generate other thoughts. Now is the time to receive the precepts, you must wholeheartedly revere the teacher, like a complete vessel holding objects, do not have other thoughts.' Having finished asking about the obstructing characteristics, next is the seventh, bestowing the precepts. 'You listen carefully. You are now here with me seeking to receive all the pure Bodhisattva precepts, seeking to receive all the Bodhisattva trainings, which are the precepts of restraining morality, the precepts of gathering good dharmas, and the precepts of benefiting sentient beings. These pure precepts, these trainings, all past Bodhisattvas have already received, understood, and practiced to accomplishment. All future Bodhisattvas should receive, understand, and practice to accomplishment.' --------------------------------------------------------------------------------
Chinese
成。现在一切菩萨今受今学今解今行当来作佛。汝等从今身尽未来际于其中间不得犯能持不(三说三问三答)。第一遍竟时十方世界妙善戒法注于汝等身心。第二遍时此妙戒法测塞虚空云集顶上(次说第二遍)。第二遍竟更说一遍。即入仁等身心清净满足。勿余思虑。然此戒法无有形色流注仁等身心不觉不知。向有形色犹如天崩地裂之声(次说第二遍)。三羯磨竟已具戒法即是菩萨。大经云发心毕竟二不别。如是二心前心难(云云)。已得戒竟。第八证明相。弟子众等仰稽首十方尽虚空遍法界一切诸佛诸大菩萨。此娑婆世界南赡部洲人主地大唐国某州县某寺僧伽蓝佛像前有众多佛子。今于我所受菩萨戒竟。我已作证明。唯愿诸佛诸大菩萨慈悲亦为作证明(三说)。已证明竟。第九现相。若上品心受得戒时。十方佛前有种种相。凉风异香异声光明。彼彼菩萨问彼彼佛。何因缘故有此相。彼佛答言。此相现去某方某处有众多菩萨。于某师所三说受菩萨戒竟。今请证明有此相现。彼彼菩萨咸生欢喜各各皆言。如是等极恶之处具足烦恼。恶业众生能发如此极胜之心受菩萨戒甚为希有深生怜愍。于汝等所起坚固梵行之心宜应志心护持。不惜身命勿使毁犯。第十广陈持犯如下消释。旦示十重。若诸菩萨已于戒师所三说受菩萨戒竟。 现代汉语译本 成。现在一切菩萨现在接受、现在学习、现在理解、现在实行，将来都能成佛。你们从现在起直到未来，在这期间不得违犯（能持否？三说三问三答）。第一遍结束时，十方世界微妙善良的戒法注入你们的身心。第二遍时，这微妙的戒法充满虚空，云集在你们的头顶（接着说第二遍）。第二遍结束，再说一遍，就进入你们的身心，清净圆满。不要有其他思虑。然而这戒法没有形状和颜色，流入你们的身心，你们不会察觉和知道。如果有形状和颜色，就像天崩地裂的声音（接着说第二遍）。三次羯磨结束，已经具足戒法，就是菩萨。《大经》说，发心和毕竟（最终成佛）没有差别。像这样，这两种心，前一种发心更难（云云）。已经得到戒了。第八，证明相。弟子众等恭敬地向十方尽虚空遍法界一切诸佛诸大菩萨稽首。此娑婆世界（Saha World，指我们所居住的这个世界）南赡部洲（Jambudvipa，四大部洲之一，我们所居住的地球）人主地大唐国某州县某寺僧伽蓝（Sangharama，寺院）佛像前，有众多佛子。现在在我这里受菩萨戒完毕。我已经作了证明。希望诸佛诸大菩萨慈悲，也为他们作证明（三说）。已经证明完毕。第九，现相。如果上品心受戒时，十方佛前有种种瑞相，凉风、异香、异声、光明。彼彼菩萨问彼彼佛，因为什么缘故有这些瑞相？彼佛回答说，这些瑞相出现是因为某方某处有众多菩萨，在某位戒师那里三说受菩萨戒完毕，现在请诸佛菩萨证明，所以有这些瑞相出现。彼彼菩萨都生起欢喜心，各自都说，像这样极其恶劣的地方，具足烦恼和恶业的众生，能够发起如此殊胜的心，受菩萨戒，非常稀有，深深地怜悯他们。对于你们，生起坚固的梵行之心，应该专心护持，不惜身命，不要使它毁犯。第十，广泛陈述持戒和犯戒的情况，如下面解释。首先开示十重戒。如果各位菩萨已经在戒师那里三说受菩萨戒完毕。