T24n1499_菩薩戒羯磨文
大正藏第 24 冊 No. 1499 菩薩戒羯磨文
No. 1499
菩薩戒羯磨文(出《瑜伽論．本地分》中菩薩地)
彌勒菩薩說
沙門玄奘奉 詔譯
受戒羯磨第一
若諸菩薩欲學菩薩三聚凈戒，或是在家、或是出家，先於無上正等菩提發弘願已，當審訪求同法菩薩：已發大愿有智有力，于語表義能授能開。于如是等功德具足勝菩薩所，先禮雙足，偏袒右肩膝輪據地，合掌恭敬如是請言：
「大德憶念！我如是名，于大德所乞受一切菩薩凈戒。唯愿須臾不辭勞倦哀慜聽授。」(第二、第三亦如是說)既作如是無倒請已，偏袒右肩恭敬禮拜、供養十方三世諸佛世尊，已入大地、得大智慧、得大神通諸菩薩眾，現前專念彼諸功德生殷凈心。
若諸菩薩，欲授菩薩菩薩戒時，先應為說菩薩法藏摩呾理迦、菩薩學處及犯處相，令其聽受。以慧觀察自所意樂，堪能思擇受菩薩戒，非唯他勸、非為勝他，當知是名堅固菩薩，堪受菩薩凈戒律儀，以受戒法如應正授。其受戒菩薩復于彼有智有力勝菩薩所，謙下恭敬膝輪據地，對佛像前合掌請言：「唯愿大德哀慜授我菩薩凈戒。」如是請已，專念一境長養凈心：「我今不久當得無盡無量無上大功德藏。」即隨思惟
【現代漢語翻譯】 現代漢語譯本 大正藏第 24 冊 No. 1499 菩薩戒羯磨文
No. 1499
菩薩戒羯磨文(出自《瑜伽師地論·本地分》中的菩薩地)
彌勒菩薩說
沙門玄奘奉 詔譯
受戒羯磨第一
如果各位菩薩想要學習菩薩的三聚凈戒，無論是出家還是在家，首先要對無上正等菩提發起宏大的誓願，然後仔細尋訪與自己志同道合的菩薩：已經發起大愿，具有智慧和能力，能夠用語言表達意義，能夠傳授和開導。在像這樣功德具足的殊勝菩薩那裡，首先禮拜雙足，袒露右肩，雙膝著地，合掌恭敬，這樣祈請說：
『大德請憶念！我，名叫某某，在大德這裡乞求受持一切菩薩凈戒。唯愿您稍稍抽出時間，不辭勞苦，以慈悲心聽我受戒。』（第二遍、第三遍也像這樣說）這樣毫無錯謬地祈請之後，袒露右肩，恭敬地禮拜、供養十方三世諸佛世尊，已經進入大地、獲得大智慧、獲得大神通的各位菩薩眾，在他們面前專心憶念那些功德，生起深厚的清凈心。
如果各位菩薩想要傳授菩薩戒時，首先應當為受戒者宣說菩薩法藏摩呾理迦（菩薩戒本）、菩薩學處以及違犯之處的相狀，讓他們聽受。用智慧觀察自己內心的意願，能夠思考選擇受持菩薩戒，不是僅僅因為他人勸說，也不是爲了勝過他人，應當知道這是堅固的菩薩，堪能受持菩薩清凈戒律，用受戒的儀軌如理如法地傳授。接受戒律的菩薩再到那位有智慧有能力的殊勝菩薩那裡，謙虛恭敬，雙膝著地，對著佛像合掌祈請說：『唯愿大德以慈悲心傳授我菩薩凈戒。』這樣祈請之後，專心專注於一個境界，長養清凈心：『我今不久將獲得無盡無量無上的大功德藏。』然後就隨著這樣思惟。
【English Translation】 English version Taisho Tripitaka Volume 24, No. 1499, Bodhisattva Precepts Karma Text
No. 1499
Bodhisattva Precepts Karma Text (Extracted from the Bodhisattva-bhumi in the Yogacarabhumi-sastra)
Said by Maitreya Bodhisattva
Translated by the Monk Xuanzang under Imperial Order
First Karma of Receiving Precepts
If any Bodhisattvas wish to study the three clusters of pure precepts of a Bodhisattva, whether they are laypersons or renunciants, they should first make a grand vow for unsurpassed complete and perfect enlightenment (Anuttara-samyak-sambodhi), and then carefully seek out a Bodhisattva who shares the same Dharma: one who has already made a great vow, possesses wisdom and ability, is able to express meaning in speech, and is able to impart and enlighten. In the presence of such a virtuous and accomplished superior Bodhisattva, first bow to their feet, expose the right shoulder, kneel on the ground, and with palms together respectfully say this request:
'Venerable One, please remember! I, named so-and-so, request to receive all the pure precepts of a Bodhisattva from the Venerable One. May you, for a short while, not decline weariness and compassionately listen to and bestow them.' (The second and third times are also said in this way.) Having made such an accurate request, expose the right shoulder, respectfully bow to and make offerings to all the Buddhas, World Honored Ones, of the ten directions and three times, the Bodhisattva assemblies who have entered the great earth, attained great wisdom, and attained great spiritual powers, and with focused attention on their virtues, generate profound pure mind.
If any Bodhisattvas wish to bestow the Bodhisattva precepts, they should first explain to the recipient the Bodhisattva Dharma treasury Matrika (Bodhisattva Precepts Text), the Bodhisattva training rules, and the characteristics of transgressions, so that they may listen and receive them. With wisdom, observe their own inclinations, whether they are capable of contemplating and choosing to receive the Bodhisattva precepts, not merely because of others' encouragement, nor for the sake of surpassing others. Know that this is called a steadfast Bodhisattva, capable of receiving the pure precepts and discipline of a Bodhisattva, and bestow the precepts according to the Dharma in the proper manner. The Bodhisattva receiving the precepts then goes to that wise and capable superior Bodhisattva, humbly and respectfully kneels on the ground, and facing the Buddha image, with palms together, requests: 'May the Venerable One compassionately bestow upon me the pure precepts of a Bodhisattva.' Having made this request, focus the mind on one object and cultivate pure mind: 'I will soon attain an inexhaustible, immeasurable, and unsurpassed treasury of great merit.' Then, follow with such contemplation.
如是事義，默然而住。
爾時有智有力菩薩，于彼能行正行菩薩，以無亂心若坐若立而作是言：「汝如是名善男子！聽汝。是菩薩不？」彼應答言：「是。」「發菩提愿未？」應答言：「已發」。自此已后應作是言：「汝如是名善男子！聽汝等。今者欲於我所受諸菩薩一切學處、受諸菩薩一切凈戒，謂律儀戒、攝善法戒、饒益有情戒。如是學處、如是凈戒，過去一切菩薩已具，未來一切菩薩當具，普於十方現在一切菩薩今具。於是學處、於是凈戒，過去一切菩薩已學，未來一切菩薩當學，現在一切菩薩今學。汝能受不？」答言：「能受。」能授菩薩第二第三亦如是說，能受菩薩第二第三亦如是答。
如是受已，能受菩薩不起于座，能授菩薩對佛像前，普於十方現住諸佛及諸菩薩，恭敬供養頂禮雙足，作是白言：「仰啟十方無邊無際諸世界中諸佛菩薩。今於此中現有某名菩薩，於我某菩薩所，乃至三說受菩薩戒。我為作證。唯愿十方無邊無際諸世界中諸佛菩薩第一真聖，于現不現一切時處，一切有情皆現覺者，於此某名受戒菩薩亦為作證。」第二第三亦如是說。如是受戒羯磨畢竟。從此無間，普於十方無邊無際諸世界中現住諸佛，已入大地諸菩薩前，法爾相現由此表示，如是菩薩已受菩薩所受凈戒。爾時十
【現代漢語翻譯】 現代漢語譯本：就這樣理解事物的意義，保持沉默。
這時，一位有智慧有力量的菩薩，以不散亂的心，或坐或立，對那位能夠正確修行的菩薩說：『你，名為某某的善男子！聽著。你是菩薩嗎？』 他應該回答說：『是。』 『你發過菩提愿嗎？』 他應該回答說：『已發過』。從此以後，應該這樣說：『你，名為某某的善男子！聽著。現在想在我這裡接受諸菩薩的一切學處、接受諸菩薩的一切凈戒，即律儀戒（防止惡行的戒律）、攝善法戒（包含一切善法的戒律）、饒益有情戒（利益一切眾生的戒律）。這樣的學處、這樣的凈戒，過去一切菩薩已經具備，未來一切菩薩將要具備，普遍於十方現在一切菩薩現在具備。對於這些學處、這些凈戒，過去一切菩薩已經學習，未來一切菩薩將要學習，現在一切菩薩現在學習。你能接受嗎？』 回答說：『能接受。』 能授予戒律的菩薩第二遍、第三遍也這樣說，能接受戒律的菩薩第二遍、第三遍也這樣回答。
這樣接受之後，能接受戒律的菩薩不起身離開座位，能授予戒律的菩薩面對佛像前，普遍於十方現在安住的諸佛以及諸菩薩，恭敬供養，頂禮雙足，這樣稟告說：『恭敬稟告十方無邊無際諸世界中的諸佛菩薩。現在這裡有位名為某某的菩薩，在我某某菩薩這裡，乃至說了三遍接受菩薩戒。我為他作證。唯愿十方無邊無際諸世界中的諸佛菩薩，第一真實聖者，對於現在不現在的一切時處，一切有情眾生都能覺悟者，也為這位名為某某的受戒菩薩作證。』 第二遍、第三遍也這樣說。這樣受戒的羯磨（儀式）就完成了。從此之後，立刻在十方無邊無際諸世界中現在安住的諸佛，已經進入大地的諸菩薩前，自然顯現出相應的徵兆，以此表示，這位菩薩已經接受了菩薩所應受的清凈戒律。那時，十方...
【English Translation】 English version: Understanding the meaning of such matters, remain silent.
Then, a Bodhisattva with wisdom and power, with an undisturbed mind, whether sitting or standing, said to that Bodhisattva who is able to practice correctly: 'You, good man named so-and-so! Listen. Are you a Bodhisattva?' He should answer: 'Yes.' 'Have you made the Bodhi vow?' He should answer: 'I have.' From then on, it should be said: 'You, good man named so-and-so! Listen. Now you wish to receive from me all the training rules of the Bodhisattvas, to receive all the pure precepts of the Bodhisattvas, namely the Pratimoksha precepts (rules against misconduct), the precepts of gathering wholesome qualities, and the precepts of benefiting sentient beings. Such training rules, such pure precepts, all past Bodhisattvas have possessed, all future Bodhisattvas will possess, and universally all present Bodhisattvas in the ten directions now possess. Regarding these training rules, these pure precepts, all past Bodhisattvas have learned, all future Bodhisattvas will learn, and all present Bodhisattvas are now learning. Can you receive them?' Answer: 'I can receive them.' The Bodhisattva who can bestow the precepts says the same for the second and third time, and the Bodhisattva who can receive the precepts answers the same for the second and third time.
Having received them in this way, the Bodhisattva who can receive the precepts does not rise from his seat, and the Bodhisattva who can bestow the precepts, facing the Buddha image, universally to the Buddhas and Bodhisattvas now dwelling in the ten directions, respectfully makes offerings, prostrates at their feet, and reports: 'Reverently I inform the Buddhas and Bodhisattvas in the boundless worlds of the ten directions. Now here there is a Bodhisattva named so-and-so, who at the place of me, the Bodhisattva so-and-so, has received the Bodhisattva precepts, even saying it three times. I am his witness. May the Buddhas and Bodhisattvas in the boundless worlds of the ten directions, the foremost true saints, those who are awakened to all sentient beings at all times and places, whether present or not, also be witnesses for this Bodhisattva named so-and-so who is receiving the precepts.' The second and third times are also said in this way. Thus the Karma (ritual) of receiving the precepts is completed. From then on, immediately before the Buddhas now dwelling in the boundless worlds of the ten directions, and before the Bodhisattvas who have entered the earth, corresponding signs naturally appear, indicating that this Bodhisattva has received the pure precepts that a Bodhisattva should receive. At that time, the ten...
方諸佛菩薩，睹是菩薩法爾之相生起憶念，由憶念故正智見轉，由正智見如實覺知，某世界中某名菩薩，某菩薩所正受菩薩所受凈戒。一切於此受戒菩薩，如子如弟生親善意眷念憐愍。由佛菩薩眷念憐愍，令是菩薩希求善法，倍復增長無有退減。如是名為受菩薩戒啟白請證。
「若諸菩薩住戒律儀，有其四種他勝處法。何等為四？若諸菩薩為欲貪求利養恭敬自讚毀他，是名第一他勝處法。若諸菩薩現有資財，性慳財故，有苦有貧無依無怙正求財者來現在前，不起哀憐而修惠舍，正求法者來現在前，性慳法故，雖現有法而不給施，是名第二他勝處法。若諸菩薩長養如是種類忿纏，由是因緣，不唯發起粗言便息，由忿蔽故加以手足塊石刀杖捶打傷害損惱有情，內懷猛利忿恨意樂；有所違犯他來諫謝，不受不忍不捨怨結，是名第三他勝處法。若諸菩薩謗菩薩藏，愛樂宣說開示建立像似正法，于像似法或自信解或隨他轉，是名第四他勝處法。如是名為菩薩四種他勝處法。菩薩於四他勝處法，隨犯一種況犯一切，不復堪能于現法中增長攝受菩薩廣大菩提資糧，不復堪能于現法中意樂清凈，是即名為相似菩薩非真菩薩。菩薩若用軟中品纏毀犯四種他勝處法，不捨菩薩凈戒律儀；上品纏犯即名為舍。若諸菩薩毀犯四種他勝處法
【現代漢語翻譯】 現代漢語譯本：十方諸佛菩薩，見到這位菩薩自然而然地生起憶念，由於憶念的緣故，正確的智慧見解得以轉化，由於正確的智慧見解，如實地覺知，在某個世界中，有某位名叫某的菩薩，正在接受菩薩所應接受的清凈戒律。所有對於這位受戒菩薩，都像對待自己的孩子或弟弟一樣，生起親切友善的意念，關懷憐憫。由於佛菩薩的關懷憐憫，使得這位菩薩希求善法的意願，更加增長，不會退減。這叫做受菩薩戒的啟白請證。
『如果各位菩薩安住于戒律儀中，有四種他勝處法（根本重罪）。哪四種呢？如果各位菩薩爲了貪求利養恭敬，自我讚揚而譭謗他人，這叫做第一種他勝處法。如果各位菩薩現有資財，由於天性慳吝錢財的緣故，對於有痛苦、貧窮、無依無靠、正在尋求錢財的人來到面前，不生起哀憐之心而行佈施，對於正在尋求佛法的人來到面前，由於天性慳吝佛法的緣故，即使現有佛法也不給予施捨，這叫做第二種他勝處法。如果各位菩薩增長像這樣的忿怒煩惱，由於這個原因，不只是發起粗惡的言語就停止，由於忿怒矇蔽的緣故，還加以手腳、石塊、刀杖捶打傷害損惱有情，內心懷著猛烈的忿恨意樂；對於有所違犯他人前來勸諫謝罪，不接受、不忍耐、不捨棄怨恨，這叫做第三種他勝處法。如果各位菩薩誹謗菩薩藏（菩薩所應修學的教法），喜愛宣說、開示、建立相似於正法的法，對於相似的法或者自信解，或者隨他人而轉，這叫做第四種他勝處法。這叫做菩薩四種他勝處法。菩薩對於四種他勝處法，隨便違犯一種，更何況違犯全部，不再能夠于現世中增長攝受菩薩廣大的菩提資糧，不再能夠于現世中意樂清凈，這就叫做相似菩薩，不是真正的菩薩。菩薩如果用軟、中品的煩惱毀犯四種他勝處法，不捨棄菩薩清凈戒律儀；用上品煩惱違犯，就叫做捨棄。如果各位菩薩毀犯四種他勝處法』
【English Translation】 English version: All Buddhas and Bodhisattvas in the ten directions, seeing this Bodhisattva naturally giving rise to recollection, due to recollection, correct wisdom and vision are transformed, and due to correct wisdom and vision, they truly realize that in a certain world, there is a Bodhisattva named so-and-so, who is receiving the pure precepts that a Bodhisattva should receive. Everyone regards this Bodhisattva who has received the precepts as their own child or younger sibling, giving rise to kind and friendly thoughts, caring and pitying. Due to the care and pity of the Buddhas and Bodhisattvas, this Bodhisattva's desire to seek good dharmas increases even more, without diminishing. This is called the request for certification of receiving the Bodhisattva precepts.
'If all Bodhisattvas abide in the discipline of precepts, there are four parajikas (root downfalls). What are the four? If all Bodhisattvas, for the sake of greedily seeking profit and respect, praise themselves and denigrate others, this is called the first parajika. If all Bodhisattvas have existing wealth, due to their nature of being stingy with wealth, when those who are suffering, poor, without support, and seeking wealth come before them, they do not give rise to compassion and practice generosity, when those who are seeking the Dharma come before them, due to their nature of being stingy with the Dharma, even if they have the Dharma, they do not give it away, this is called the second parajika. If all Bodhisattvas cultivate such kinds of anger and afflictions, due to this reason, they do not just stop at uttering coarse words, due to being blinded by anger, they also use hands, feet, stones, knives, and sticks to beat, injure, and harm sentient beings, harboring fierce anger and intention in their hearts; when others come to advise and apologize for offenses, they do not accept, do not endure, and do not abandon resentment, this is called the third parajika. If all Bodhisattvas slander the Bodhisattva-pitaka (the teachings that Bodhisattvas should study), and love to proclaim, explain, establish, and create semblances of the true Dharma, and for these semblances of the Dharma, they either have self-confidence or follow others, this is called the fourth parajika. These are called the four parajikas of Bodhisattvas. If a Bodhisattva violates any one of the four parajikas, let alone all of them, they are no longer able to increase and gather the vast Bodhi resources of a Bodhisattva in this life, and they are no longer able to purify their intention in this life, this is called a semblance Bodhisattva, not a true Bodhisattva. If a Bodhisattva violates the four parajikas with soft or medium afflictions, they do not abandon the pure precepts of a Bodhisattva; violating them with high-grade afflictions is called abandonment. If all Bodhisattvas violate the four parajikas.'
，數數現行都無慚愧、深生愛樂見是功德，當知說名上品纏犯，非諸菩薩。暫一現行他勝處法，便舍菩薩凈戒律儀。如諸苾芻犯他勝法，即便棄捨別解脫戒。若諸菩薩由此毀犯，棄捨菩薩凈戒律儀，于現法中堪任更受；非不堪任，如苾芻住別解脫戒犯他勝法，于現法中不任更受。
「如是菩薩所受凈戒，于餘一切所受凈戒，最勝無上無量無邊，大功德藏之所隨逐。第一最上善心意樂之所發起，普能除滅於一切有情一切種惡行。一切別解脫律儀，於此菩薩律儀戒，百分不及一、千分不及一，數分、計分、算分、喻分乃至鄔波尼殺曇分亦不及一，攝受一切大功德故。」
如是已作受菩薩戒羯磨等事，授受菩薩俱起供養，普於十方無邊無際諸世界中諸佛菩薩頂禮雙足恭敬而退。
又諸菩薩，不從一切諸聰慧者求受菩薩所受凈戒。無凈信者不應從受，謂于如是所受凈戒，初無信解不能趣入、不善思惟，有慳貪者、慳貪蔽者、有大欲者、無喜足者，不應從受。毀凈戒者，于諸學處無恭敬者、于戒律儀有慢緩者，不應從受。有忿恨者、多不忍者、於他違犯不堪耐者，不應從受。有懶惰者、有懈怠者，多分耽著日夜睡眠，樂倚樂臥、樂好合徒侶、樂嬉談者，不應從受。心散亂者，下至不能𤛓牛乳項善心一緣住修習
【現代漢語翻譯】 現代漢語譯本：如果有人現在做的時候都沒有慚愧心，還深深地喜愛並認為這是功德，要知道這叫做上品纏犯，不是菩薩的行為。如果只是偶爾一次觸犯了他勝處法（根本重罪），就捨棄了菩薩的清凈戒律。就像比丘犯了他勝法，就立即捨棄了別解脫戒一樣。如果菩薩因此毀犯，捨棄了菩薩的清凈戒律，在現在這一生中還可以重新受戒；不是不能重新受戒，就像比丘住在別解脫戒中犯了他勝法，在現在這一生中就不能重新受戒一樣。 菩薩所受的清凈戒律，對於其他一切所受的清凈戒律來說，是最殊勝、最無上、無量無邊的，是巨大功德寶藏所伴隨的。是由第一最上的善心意樂所發起的，能夠普遍地消除一切有情的一切種類的惡行。一切別解脫律儀，對於這種菩薩律儀戒來說，百分之一都比不上，千分之一都比不上，數分、計分、算分、喻分乃至鄔波尼殺曇分（最小的比例單位）也比不上，因為它攝受了一切巨大的功德。 像這樣已經做了受菩薩戒的羯磨（儀式）等事情，授戒者和受戒者都一起進行供養，普遍地向十方無邊無際的諸世界中的諸佛菩薩頂禮雙足，恭敬地退下。 還有，菩薩不應該向一切沒有智慧的人求受菩薩所受的清凈戒律。沒有清凈信心的人不應該從他那裡受戒，就是說對於這種所受的清凈戒律，最初沒有信心和理解，不能趣入、不善於思惟，有慳貪的人、被慳貪矇蔽的人、有很大欲望的人、沒有喜足的人，不應該從他那裡受戒。毀壞清凈戒律的人，對於各種學處沒有恭敬心的人、對於戒律儀有輕慢懈怠的人，不應該從他那裡受戒。有忿恨心的人、常常不能忍耐的人、對於他人違犯不能容忍的人，不應該從他那裡受戒。有懶惰的人、有懈怠的人，大部分時間都沉迷於日夜睡眠，喜歡依靠、喜歡躺臥、喜歡結交不良的朋友、喜歡嬉戲談笑的人，不應該從他那裡受戒。心散亂的人，甚至不能在𤛓牛乳項（觀想牛的乳房）上善心一緣安住地修習。
【English Translation】 English version: If someone currently does not feel ashamed when committing transgressions, but deeply loves and considers it a merit, know that this is called 'superior entanglement offense,' and is not the behavior of a Bodhisattva. If one only once commits a 'Parajika' (defeat, a fundamental transgression), they abandon the Bodhisattva's pure precepts. Just as a Bhikshu who commits a Parajika immediately abandons the Pratimoksha vows. If a Bodhisattva violates and abandons the pure precepts in this way, they are qualified to receive the precepts again in this very life; it is not that they are unqualified, just as a Bhikshu who dwells in the Pratimoksha vows and commits a Parajika is not qualified to receive them again in this very life. The pure precepts received by a Bodhisattva are the most supreme, unsurpassed, immeasurable, and boundless compared to all other pure precepts received. They are accompanied by a vast treasury of merit. They are initiated by the first and foremost intention of wholesome mind, and are able to universally eliminate all kinds of evil deeds of all sentient beings. All Pratimoksha vows are not even one percent, not even one thousandth, not even a numerical part, a calculated part, an arithmetic part, a comparative part, or even an Upanishad part (an extremely small fraction) of this Bodhisattva's precepts, because they encompass all great merits. Having completed the Karma (ritual) and other matters of receiving the Bodhisattva precepts in this way, both the giver and receiver of the precepts together make offerings, prostrate at the feet of all Buddhas and Bodhisattvas in the boundless worlds of the ten directions, and respectfully withdraw. Furthermore, Bodhisattvas should not seek to receive the pure precepts from those who are not wise. One should not receive precepts from those who lack pure faith, meaning those who initially lack faith and understanding in these precepts, are unable to enter into them, are not skilled in contemplation, are greedy, obscured by greed, have great desires, or are not content. One should not receive precepts from those who violate pure precepts, lack respect for the various training rules, or are lax and negligent towards the precepts. One should not receive precepts from those who are wrathful, often impatient, or intolerant of others' transgressions. One should not receive precepts from those who are lazy, indolent, mostly indulge in sleep day and night, enjoy leaning, enjoy lying down, enjoy associating with bad companions, or enjoy frivolous talk. One should not receive precepts from those whose minds are scattered, even to the point of being unable to cultivate single-pointed concentration on the '𤛓牛乳項' (visualizing a cow's udder) with a wholesome mind.
者，不應從受。有闇昧者、愚癡類者、極劣心者、誹謗菩薩素呾纜藏及摩呾理迦者，不應從受。又諸菩薩，于受菩薩戒律儀法雖已具足受持究竟，而於謗毀菩薩藏者無信有情，終不率爾宣示開悟。所以者何？為其聞已不能信解，大無知障之所覆蔽便生誹謗。由誹謗故，如住菩薩凈戒律儀成就無量大功德藏，彼誹謗者亦為無量大罪業藏之所隨逐，乃至一切惡言惡見及惡思惟，未永棄捨終不免離。
若諸菩薩欲受菩薩凈戒律儀，若不會遇具足功德補特伽羅，爾時應對如來像前自受菩薩凈戒律儀。應如是受。偏袒右肩右膝著地，作如是言：「我如是名。仰啟十方一切如來、已入大地諸菩薩眾，我今欲於十方世界佛菩薩所，誓受一切菩薩學處、誓受一切菩薩凈戒，謂律儀戒、攝善法戒、饒益有情戒。如是學處、如是凈戒，過去一切菩薩已具，未來一切菩薩當具，普於十方現在一切菩薩今具。於是學處、於是凈戒，過去一切菩薩已學，未來一切菩薩當學，普於十方現在一切菩薩今學。」第二第三亦如是說，說已應起。所餘一切如前應知。
懺罪羯磨第二
若諸菩薩從他正受戒律儀已，由善清凈求學意樂、菩提意樂、饒益一切有情意樂，生起最極尊重恭敬。從初專精不應違犯，設有違犯即應如法疾疾悔除，令得
【現代漢語翻譯】 現代漢語譯本： 不應接受那些心懷黑暗、愚昧無知、心性極差、誹謗菩薩的經藏（Sutra Pitaka）和論藏（Matrika）的人來受戒。此外，即使有些菩薩已經圓滿受持了菩薩戒律儀，對於那些不相信且誹謗菩薩藏的有情眾生，也不應輕易地向他們宣講開示。這是為什麼呢？因為他們聽了之後不能相信和理解，被巨大的無知障礙所矇蔽，反而會產生誹謗。由於誹謗的緣故，即使安住于菩薩清凈戒律儀，成就了無量的大功德藏，那些誹謗者也會被無量的大罪業藏所纏繞，乃至一切惡言、惡見和惡思惟，如果不能永遠捨棄，終究不能免離。
如果各位菩薩想要受持菩薩清凈戒律儀，如果沒有遇到具足功德的補特伽羅（Pudgala，人），那麼就應該在如來佛像前自己受持菩薩清凈戒律儀。應當這樣受持：袒露右肩，右膝著地，這樣說：『我，名叫某某。恭敬地稟告十方一切如來、已經進入大地的各位菩薩，我現在想要在十方世界諸佛菩薩面前，發誓受持一切菩薩學處、發誓受持一切菩薩凈戒，也就是律儀戒、攝善法戒、饒益有情戒。這樣的學處、這樣的凈戒，過去一切菩薩已經具足，未來一切菩薩將要具足，普遍於十方現在一切菩薩現在具足。對於這樣的學處、這樣的凈戒，過去一切菩薩已經學習，未來一切菩薩將要學習，普遍於十方現在一切菩薩現在學習。』第二遍、第三遍也像這樣說，說完之後就應該起身。其餘一切都應該像前面所說的那樣理解。
懺悔罪業羯磨（Karma）第二
如果各位菩薩從他人那裡正式受持了戒律儀之後，由於善良清凈的求學意樂、菩提意樂、饒益一切有情意樂，生起最極的尊重恭敬。從一開始就應該專心精進，不應違犯，如果有所違犯，就應該如法儘快地懺悔消除，使之得以清凈。
【English Translation】 English version: Those who are darkened, foolish, of extremely inferior mind, who slander the Sutra Pitaka (Sutra Pitaka, collection of discourses) and Matrika (Matrika, collection of treatises) of Bodhisattvas, should not be accepted to receive the precepts. Furthermore, even if some Bodhisattvas have fully received and upheld the Bodhisattva's precepts, they should not rashly declare and enlighten sentient beings who do not believe in and slander the Bodhisattva's teachings. Why is that? Because after hearing it, they cannot believe and understand, and are obscured by the great obstacle of ignorance, thus giving rise to slander. Due to slander, even if one abides in the pure precepts of a Bodhisattva, accomplishing a treasury of immeasurable great merits, those who slander will also be pursued by a treasury of immeasurable great sins, and until all evil words, evil views, and evil thoughts are not permanently abandoned, they will not be able to escape.
If Bodhisattvas wish to receive the pure precepts of a Bodhisattva, if they do not encounter a Pudgala (Pudgala, person) who possesses complete merits, then they should receive the pure precepts of a Bodhisattva before the image of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha). They should receive them in this way: baring the right shoulder, kneeling on the right knee, and saying thus: 'I, named so-and-so. Humbly inform all the Tathagatas of the ten directions, and all the Bodhisattvas who have entered the great earth, I now wish to vow before the Buddhas and Bodhisattvas in the ten directions to receive all the Bodhisattva's trainings, to vow to receive all the pure precepts of a Bodhisattva, namely the precepts of discipline, the precepts of gathering good dharmas, and the precepts of benefiting sentient beings. Such trainings, such pure precepts, all Bodhisattvas of the past have possessed, all Bodhisattvas of the future will possess, and all Bodhisattvas of the present in the ten directions now possess. Regarding such trainings, such pure precepts, all Bodhisattvas of the past have learned, all Bodhisattvas of the future will learn, and all Bodhisattvas of the present in the ten directions now learn.' The second and third times should also be said in this way, and after saying them, one should rise. All the rest should be understood as before.
Second Karma (Karma, action) of Repenting of Sins
If Bodhisattvas have formally received the precepts from others, due to the intention of diligently seeking learning with goodness and purity, the intention of Bodhi, and the intention of benefiting all sentient beings, they should generate the utmost respect and reverence. From the beginning, they should be focused and diligent, and should not violate them. If there is any violation, they should repent and eliminate it as quickly as possible according to the Dharma, so that it may be purified.
還凈。
如是菩薩一切違犯，當知皆是惡作所攝，應向有力于語表義、能覺能受小乘大乘補特伽羅發露悔滅。若諸菩薩以上品纏違犯如上他勝處法，失戒律儀，應當更受。若中品纏違犯如上他勝處法，應對於三補特伽羅或過是數，應如發露除惡作法。先當稱述所犯事名，應作是說：「長老專志或言大德！我如是名，違越菩薩毗奈耶法。」如所稱事犯惡作罪；余如苾芻發露悔滅惡作罪法，應如是說。若下品纏違犯如上他勝處法及余違犯，應對於一補特伽羅發露悔法，當知如前。若無隨順補特伽羅，可對發露悔除所犯。爾時菩薩以凈意樂起自誓心：「我當決定防護當來，終不重犯。」如是于犯還出還凈。
得舍差別第三
略由二緣，舍諸菩薩凈戒律儀：一者棄捨無上正等菩提大愿，二者現行上品纏犯他勝處法。
若諸菩薩，雖復轉身遍十方界，在在生處不捨菩薩凈戒律儀。由是菩薩不捨無上菩提大愿，亦不現行上品纏犯他勝處法。
若諸菩薩轉受餘生，忘失本念，值遇善友，為欲覺悟菩薩戒念，雖數重受，而非新受亦不新得。
菩薩戒羯磨文◎
菩薩戒羯磨序
沙門靜邁制
夫瀛溟沖廓，總川逝而朝宗；法性惟玄，統品物而都會。是知無說顯道崇毗耶之息言，絕
【現代漢語翻譯】 現代漢語譯本： 還凈（Śuddhi）： 如果菩薩（Bodhisattva）違犯了任何戒律，都應被視為惡作（Duṣkṛta，輕微罪過），應當向有能力表達意義、能夠理解和接受小乘（Hīnayāna）或大乘（Mahāyāna）的補特伽羅（Pudgala，人）坦白懺悔，以求滅除罪過。如果菩薩因強烈的煩惱（Kleśa）以上品纏（Adhyāśaya，意樂）違犯了如上的他勝處法（Parājika，斷頭罪），則失去戒律儀（Śīla-samvara），應當重新受戒。如果因中品纏違犯了如上的他勝處法，應當面對三位或更多補特伽羅，按照發露（Āpatti-deśanā）的方式來消除惡作罪。首先應當陳述所犯的罪名，應當這樣說：『長老（Sthavira）請專心聽，或者說大德（Bhadanta）！我，名叫某某，違越了菩薩毗奈耶法（Bodhisattva-vinaya）。』像這樣陳述所犯的惡作罪；其餘的程式如同比丘（Bhikṣu）坦白懺悔惡作罪的方法，應當那樣說。如果因下品纏違犯了如上的他勝處法以及其他的違犯，應當面對一位補特伽羅坦白懺悔，應當知道如同前面所說的方法。如果沒有合適的補特伽羅可以進行發露懺悔，那麼菩薩應當以清凈的意樂（Āśaya）發起自誓之心：『我應當決定防護未來，終不再犯。』像這樣，對於所犯的罪過，通過懺悔來恢復清凈。
得舍差別第三（Lābha-parityāga-tṛtīya）： 大致由於兩種原因，會捨棄菩薩的清凈戒律儀：一是放棄了無上正等菩提（Anuttarā-samyak-saṃbodhi，無上圓滿的覺悟）的大愿（Praṇidhāna），二是現行上品纏的違犯他勝處法。
如果菩薩即使轉身遍佈十方世界，在任何生處都不會捨棄菩薩的清凈戒律儀。這是因為菩薩不捨棄無上菩提的大愿，也不現行上品纏的違犯他勝處法。
如果菩薩轉世受生，忘記了前世的記憶，遇到善友（Kalyāṇa-mitra），爲了喚醒菩薩的戒念，即使多次重新受戒，也不是新的受戒，也不是新的獲得。
菩薩戒羯磨文（Bodhisattva-śīla-karma-vācanā）：
菩薩戒羯磨序（Bodhisattva-śīla-karma-upodghāta）：
沙門靜邁制
浩瀚的海洋，彙集眾多的河流而朝向大海；法性（Dharmatā）深奧玄妙，統攝萬物而歸於一處。因此，無說是爲了彰顯道，崇尚毗耶離（Vaiśālī）的寂靜之言，斷絕……
【English Translation】 English version: Purification (Śuddhi): If a Bodhisattva (Bodhisattva) commits any transgression, it should be known that all are included within misdeeds (Duṣkṛta), and one should confess and repent to a person (Pudgala) who is capable of expressing meaning, and who can understand and accept the teachings of the Hīnayāna (Hīnayāna) or Mahāyāna (Mahāyāna), in order to eliminate the offense. If a Bodhisattva, with intense affliction (Kleśa) and a superior intention (Adhyāśaya), violates the aforementioned defeating offenses (Parājika), they lose their vows (Śīla-samvara) and should retake them. If, with medium intensity of affliction, they violate the aforementioned defeating offenses, they should confess before three or more persons, according to the method of confession (Āpatti-deśanā) to eliminate the misdeed. First, one should state the name of the offense committed, saying: 'Venerable Elder (Sthavira), please listen attentively, or Noble Sir (Bhadanta)! I, named so-and-so, have transgressed the Bodhisattva-vinaya (Bodhisattva-vinaya).' Thus, one should state the misdeed committed; the remaining procedure is like the method by which a Bhikṣu (Bhikṣu) confesses and repents of a misdeed, and should be said in that way. If, with a low intensity of affliction, they violate the aforementioned defeating offenses, as well as other transgressions, they should confess before one person, and it should be known that it is as previously described. If there is no suitable person to whom one can confess and purify the offense, then the Bodhisattva, with pure intention (Āśaya), should generate a vow within their own mind: 'I will definitely guard against future transgressions, and will never commit them again.' In this way, for offenses committed, one returns to purity through confession.
Third: Differences in Gaining and Relinquishing (Lābha-parityāga-tṛtīya): Generally, there are two reasons for relinquishing the pure vows of a Bodhisattva: first, abandoning the great aspiration (Praṇidhāna) for unsurpassed perfect enlightenment (Anuttarā-samyak-saṃbodhi); second, engaging in defeating offenses (Parājika) with superior intensity of affliction.
If a Bodhisattva transmigrates throughout the ten directions, they will not relinquish the pure vows of a Bodhisattva in any birth. This is because the Bodhisattva does not abandon the great aspiration for unsurpassed enlightenment, nor do they engage in defeating offenses with superior intensity of affliction.
If a Bodhisattva is reborn and forgets their previous life, and encounters a virtuous friend (Kalyāṇa-mitra) who wishes to awaken their Bodhisattva vows, even if they retake the vows many times, it is not a new taking, nor is it a new attainment.
Text of the Bodhisattva Vow Karma (Bodhisattva-śīla-karma-vācanā):
Preface to the Bodhisattva Vow Karma (Bodhisattva-śīla-karma-upodghāta):
Made by the Śramaṇa Jingmai
The vast ocean gathers the flow of all rivers to pay homage; the nature of reality (Dharmatā) is profound and mysterious, governing all things and converging into one. Therefore, non-speaking reveals the Way, honoring the silence of Vaiśālī (Vaiśālī), severing...
聽雨花宗摩竭之掩室，自非德本宏邈，孰能究其弘致者哉。有三藏法師，是稱玄奘。弱齡軼俗，凝神氣于白雲；壯志游真，晰智暉于玄妙。漱其源者隨迎而不如，涮其流者游泳而不測。大龜啟滅之歲，捐觿鞢而整花田；須陀問道之年，鏡戒珠而嬉行地。爰以炎隋季祀三聚創膺，深惟蹄旨、悟有餘說，悼靈章之紊譯、愴神理之紕傳，故能出玉門而遐往，戾金河而殉妙。爰有大正法藏，寔號戒賢。道格四依、稱流五印，凡厥藏海取質若人，故以所旌戒標洪譽。遂于摩揭陀國欽承函杖，見所未見、聞所未聞。雖薩陀之遇曇無，蔑以加也。因固請受菩薩律儀，一稔三祈肇允殷望。法師以菩薩凈戒，諒一乘之彝倫；授受宏規，信十地之洪範。特所吟味，匪替喉衿。以大唐貞觀二十有三年，皇上御天下之始月魄日，于大慈恩寺奉詔譯周羯磨戒本，爰開兩軸，蓋菩薩正地之流澌也。邁以不敏猥廁譯僚，親稟洪規、證斯傳焰，動衷形說、式贊大猷，聊紀譯辰以備攸忘。其證義、證文、正字、筆受，義業沙門明琰等二十許人，各司其務，同資教旨。
菩薩戒羯磨文
【現代漢語翻譯】 現代漢語譯本： 聽聞雨花宗（Rain Flower Sect）摩竭（Magadha）的掩室（covered chamber），如果不是德行根本宏大深遠之人，誰能探究它的弘大精妙之處呢？有一位三藏法師，名叫玄奘（Xuanzang）。年少時就超越世俗，在白雲間凝聚精神；壯年時追求真理，在玄妙中清晰智慧的光輝。探求他源頭的人，跟隨迎接也趕不上；洗滌他支流的人，游泳其中也無法測度其深淺。在大龜啟滅之年，放棄錐刀而整理花田；在須陀問道之年，以戒珠為鏡而歡喜地行走。正值炎隋末年，三聚（三種戒律）開始受到重視，他深刻思考佛法的精髓，領悟到還有未盡之說，哀嘆佛經的翻譯錯亂，悲傷神聖的道理傳達有誤，所以能夠走出玉門關而遠行，到達金河（印度河）而獻身於佛法的精妙。那裡有一位大法藏，名叫戒賢（Śīlabhadra）。他的道行符合四依（四種依靠），名聲流傳於五印（古印度五大區域），凡是藏海（佛法）中選取精華的人都以他為榜樣，所以用他所提倡的戒律來標榜他的盛名。於是在摩揭陀國（Magadha）恭敬地接受他的教誨，見到了前所未見，聽到了前所未聞。即使薩陀（Sātvata）遇到曇無（Dharmaruci），也不能超過他。因此懇切請求接受菩薩律儀，一年三次祈求，終於應允了他殷切的期望。法師以菩薩清凈戒，作為一乘（唯一佛乘）的常理；傳授宏大的規範，相信是十地（菩薩修行的十個階段）的宏偉典範。特別加以吟味，不敢輕易改變。在大唐貞觀二十三年，皇上治理天下的第一個月，在大慈恩寺奉詔翻譯《周羯磨戒本》，於是開啟了兩卷，這實在是菩薩正地（菩薩所處的正確地位）的流淌。我不才，忝列翻譯人員之中，親自領受宏大的規範，驗證這傳法的火焰，內心激動，用言語表達，讚歎這偉大的事業，姑且記錄翻譯的時間，以備遺忘。其中證義、證文、正字、筆受，義業沙門明琰等二十多人，各自負責自己的事務，共同資助佛教的宗旨。
菩薩戒羯磨文
【English Translation】 English version: Hearing of the secluded chamber of the Rain Flower Sect's Magadha, who, if not one whose virtuous foundation is vast and profound, could explore its grand and subtle essence? There was a Tripitaka Master, known as Xuanzang. In his youth, he surpassed the mundane, concentrating his spirit amidst the white clouds; in his prime, he pursued truth, clarifying the radiance of wisdom in the mysterious. Those who seek his source follow and welcome, yet cannot catch up; those who wash in his streams swim, yet cannot fathom their depths. In the year when the Great Turtle's extinction was foretold, he abandoned awls and chisels to cultivate flower fields; in the year when Sudatta inquired about the Way, he mirrored himself in the jewel of precepts and joyfully walked the path. It was during the waning years of the Sui Dynasty, when the three aggregates (of precepts) began to be emphasized, that he deeply contemplated the essence of the teachings, realizing that there was more to be said. He lamented the disordered translations of the scriptures and grieved over the flawed transmission of divine principles. Therefore, he was able to venture beyond the Jade Gate and travel afar, reaching the Golden River (Indus River) and dedicating himself to the subtleties of the Dharma. There was a great Dharma treasury there, named Śīlabhadra. His conduct aligned with the Four Reliances, and his reputation flowed throughout the Five Indias. All those who sought essence from the sea of teachings took him as their model, thus using the precepts he advocated to mark his great renown. Thereupon, in the kingdom of Magadha, he respectfully received his teachings, seeing what had never been seen and hearing what had never been heard. Even Sātvata's encounter with Dharmaruci could not surpass it. Consequently, he earnestly requested to receive the Bodhisattva precepts, praying three times in a year, and finally, his earnest hope was granted. The Master regarded the pure precepts of the Bodhisattva as the constant principle of the One Vehicle; the transmission of grand norms, he believed, was a magnificent model for the Ten Bhumis (ten stages of Bodhisattva practice). He especially savored them, daring not to alter them lightly. In the twenty-third year of the Zhenguan era of the Great Tang Dynasty, in the first month of the Emperor's reign, he was ordered at the Great Ci'en Temple to translate the 'Zhou Karmavācanā of Precepts,' thus opening two scrolls, which were truly the flowing of the Bodhisattva's correct ground. I, lacking in talent, was humbly among the translators, personally receiving the grand norms, verifying this flame of transmission, moved in my heart, expressing it in words, praising this great undertaking, and briefly recording the time of translation to prevent forgetting. Among them, those who verified the meaning, verified the text, corrected the characters, and took dictation, were the monastic scholars of righteous conduct, Mingyan and others, about twenty people, each responsible for their own tasks, jointly supporting the tenets of Buddhism.
Bodhisattva Precepts Karmavācanā Text