T24n1500_菩薩戒本
大正藏第 24 冊 No. 1500 菩薩戒本
No. 1500
菩薩戒本一卷(出〈地持戒品〉中)
慈氏菩薩說
北涼天竺三藏曇無讖于姑臧譯
歸命盧舍那， 十方金剛佛； 亦禮前論主， 當覺慈氏尊。 今說三聚戒， 菩薩咸共聽； 戒如大明燈， 能消長夜闇； 戒如真寶鏡， 照法盡無遺； 戒如摩尼珠， 雨物濟貧窮。 離世速成佛， 唯此法為最！ 是故諸菩薩， 應當勤護持。
「諸大士！此四波羅夷法，是菩薩摩得勒伽，和合說。
「若菩薩，為貪利故，自嘆己德，毀呰他人，是名第一波羅夷處法。
「若菩薩，自有財物，性慳惜故，貧苦眾生，無所依怙，來求索者，不起悲心，給施所求；有欲聞法，吝惜不說，是名第二波羅夷處法。
「若菩薩，瞋恚，出粗惡言，意猶不息，復以手打，或加杖、石，殘害恐怖，瞋恨增上；犯者求悔，不受其懺，結恨不捨，是名第三波羅夷處法。
「若菩薩，謗菩薩藏，說相似法，熾然建立於相似法，若心自解，或從他受，是名第四波羅夷處法。
「諸大士！已說四波羅夷法。若菩薩，起增上煩惱，犯一一犯，失菩薩戒，應當更受。
【現代漢語翻譯】 現代漢語譯本 歸命盧舍那（Vairocana，光明遍照），十方金剛佛（Vajra Buddha，以金剛般堅固的智慧和慈悲度化眾生的佛）； 也禮敬先前的論主，以及將要覺悟的慈氏尊（Maitreya，彌勒菩薩）。 現在宣說三聚戒（三種戒律的集合），愿各位菩薩都能認真聽取； 戒律如同巨大的明燈，能夠消除漫漫長夜的黑暗； 戒律如同真實的寶鏡，照亮一切佛法沒有遺漏； 戒律如同摩尼寶珠（Mani jewel，能涌出寶物的寶珠），降下財物救濟貧窮的人。 想要脫離輪迴迅速成佛，只有這個法門最為殊勝！ 因此各位菩薩，應當勤奮守護並堅持這些戒律。
『各位大菩薩！這四條波羅夷法（Pārājika，斷頭罪），是菩薩摩得勒伽（菩薩的根本），共同宣說的。
如果菩薩，爲了貪圖利益的緣故，自我讚歎自己的功德，詆譭貶低他人，這被稱為第一條波羅夷處法（導致墮落的根本罪）。』
如果菩薩，自己擁有財物，由於天性慳吝的緣故，對於貧窮困苦、無所依靠、前來尋求幫助的眾生，不生起慈悲之心，不給予他們所需要的施捨；有人想要聽聞佛法，卻吝惜而不肯宣說，這被稱為第二條波羅夷處法。』
如果菩薩，心懷嗔恚，說出粗暴惡劣的語言，心中仍然不能平息，進而用手打人，或者用棍杖、石頭等傷害、殘害、恐嚇他人，使嗔恨之心不斷增長；犯錯的人前來請求懺悔，卻不接受他們的懺悔，心中懷恨不肯原諒，這被稱為第三條波羅夷處法。』
如果菩薩，誹謗菩薩藏（菩薩所應修學的教法），宣說相似而非真實的佛法，並且大肆宣揚建立這些相似的法，無論是自己錯誤理解，還是從他人那裡接受錯誤的教導，這被稱為第四條波羅夷處法。』
『各位大菩薩！以上已經宣說了四條波羅夷法。如果菩薩，生起強烈的煩惱，觸犯了其中任何一條，就會失去菩薩戒，應當重新受戒。』
【English Translation】 English version I take refuge in Vairocana (the Illuminating One), the Vajra Buddhas (those who liberate beings with diamond-like wisdom and compassion) of the ten directions; I also pay homage to the previous masters of treatises, and to the future Buddha, Maitreya (the Benevolent One). Now I will explain the Three Aggregates of Precepts (the collection of three types of precepts), may all Bodhisattvas listen carefully; Precepts are like a great bright lamp, capable of dispelling the darkness of the long night; Precepts are like a true precious mirror, illuminating all the Dharma without omission; Precepts are like a Mani jewel (wish-fulfilling jewel), raining down treasures to relieve the poor. To quickly attain Buddhahood and leave the world, this Dharma is the most supreme! Therefore, all Bodhisattvas should diligently protect and uphold these precepts.
『Great Bodhisattvas! These four Pārājika (defeats) Dharmas are the Bodhisattva Matrika (the root of the Bodhisattva precepts), spoken in unison.
If a Bodhisattva, for the sake of greed, praises his own virtues and disparages others, this is called the first Pārājika Dharma (a fundamental transgression leading to downfall).』
If a Bodhisattva, possessing wealth, is by nature stingy, and when poor and helpless beings come seeking aid, he does not arouse compassion and give them what they seek; if someone desires to hear the Dharma, he is reluctant to speak, this is called the second Pārājika Dharma.』
If a Bodhisattva, with anger, utters coarse and evil words, and his anger does not subside, he further strikes with his hands, or with sticks, stones, causing harm, injury, and terror, increasing his hatred; if the offender seeks repentance, he does not accept their confession, harboring resentment and refusing to forgive, this is called the third Pārājika Dharma.』
If a Bodhisattva, slanders the Bodhisattva-pitaka (the teachings that Bodhisattvas should study), speaks of similar but not genuine Dharma, and fervently establishes these similar Dharmas, whether he misunderstands himself or receives wrong teachings from others, this is called the fourth Pārājika Dharma.』
『Great Bodhisattvas! The four Pārājika Dharmas have been explained. If a Bodhisattva, arises with increased afflictions, and violates any one of them, he loses the Bodhisattva precepts and should receive them again.』
「今問諸大士：是中清凈不？(三說)。
「諸大士！是中清凈，默然故。是事如是持！
「諸大士！此菩薩眾多突吉羅法，是菩薩摩得勒伽，和合說。
「若菩薩，住律儀戒，於一日一夜中，若佛在世，若佛塔廟，若法，若經卷，若菩薩修多羅藏，若菩薩摩得勒伽藏，若比丘僧，若十方世界大菩薩眾；若不少多供養，乃至一禮，乃至不以一偈，讚歎三寶功德，乃至不能一念凈心者，是名為犯眾多犯；若不恭敬，若懶墮，若懈怠犯，是犯染污起；若忘誤，犯非染污起。不犯者：入凈心地菩薩，如得不壞凈比丘，常法供養佛法僧寶。
「若菩薩，多欲不知足，貪著財物，是名為犯眾多犯，是犯染污起。不犯者：為斷彼故，起欲方便，攝受對治；性利煩惱，更數數起。
「若菩薩，見上座有德，應敬同法者。憍慢、瞋恨，不起恭敬，不讓其座；問訊、請法，悉不酬答，是名為犯眾多犯，是犯染污起。若懶墮懈怠，若無記心，若忘誤，犯非染污起。不犯者：若重病，若亂心，若眠作覺想，問訊請法，悉不答者，是名不犯。若上座說法，及決定論時；若自說法，若聽法，若自決定論時；若說法眾中，若決定論眾中，不禮不犯。若護說者心；若以方便令彼調伏，舍離不善，修習善法；若護僧制；
{ "translations": [ "現代漢語譯本：", "『現在請問各位大士：這裡清凈嗎？』（重複三次）。", "", "『各位大士！這裡是清凈的，因為大家都保持沉默。這件事就這樣記住！』", "", "『各位大士！這些是菩薩所犯的眾多突吉羅（輕罪）之法，是菩薩摩得勒伽（論藏），應該共同宣說。』", "", "『如果菩薩安住于律儀戒中，在一日一夜之中，無論是佛在世時，還是佛塔廟，還是佛法，還是經卷，還是菩薩修多羅藏（經藏），還是菩薩摩得勒伽藏（論藏），還是比丘僧，還是十方世界的大菩薩眾；如果不能多少做些供養，乃至不行一禮，乃至不以一偈（四句頌）讚歎三寶的功德，乃至不能生起一念清凈心，這就被稱為犯了眾多罪過；如果不恭敬，如果懶惰，如果懈怠而犯戒，這是染污心所引起的犯戒；如果是遺忘或錯誤，這是非染污心所引起的犯戒。不構成犯戒的情況是：進入清凈心地的菩薩，如同獲得不壞凈的比丘，經常如法供養佛法僧三寶。』", "", "『如果菩薩貪慾過多不知滿足，貪戀執著財物，這就被稱為犯了眾多罪過，這是染污心所引起的犯戒。不構成犯戒的情況是：爲了斷除貪慾，生起方便之心，攝取對治之法；因為貪慾煩惱的習性，更加頻繁地生起。』", "", "『如果菩薩見到上座（年長者）有德行，應當尊敬與自己修習相同法門的人。如果因為驕慢、嗔恨，而不生起恭敬心，不讓出座位；對於問訊、請法，全部不予迴應，這就被稱為犯了眾多罪過，這是染污心所引起的犯戒。如果是懶惰懈怠，如果是無記心（不善不惡的狀態），如果是遺忘或錯誤，這是非染污心所引起的犯戒。不構成犯戒的情況是：如果身患重病，如果心神散亂，如果在睡眠中產生覺想，對於問訊請法，全部不予迴應，這就不算犯戒。如果上座正在說法，以及進行決定義論時；如果自己正在說法，如果正在聽法，如果自己正在進行決定義論時；如果在說法的大眾中，如果在決定義論的大眾中，不行禮也不算犯戒。如果是爲了守護說法者的心；或者用方便法門使他們調伏，舍離不善，修習善法；或者爲了守護僧團的制度；』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",
若護多人意。
「若菩薩，檀越來請，若至自舍，若至寺內，若至余家，若施衣、食、種種眾具，菩薩以瞋慢心，不受、不往，是名為犯眾多犯，是犯染污起。不犯者：若病，若無力，若狂；若遠處，若道路恐怖難；若知不受，令彼調伏，舍惡住善；若先受請；若修善法不欲暫廢，為欲得聞未曾有法，饒益之義，及決定論；若知請者，為欺惱故；若護多人，嫌恨心故；若護僧制。
「若菩薩，有壇越以金、銀、真珠、摩尼、琉璃，種種寶物，奉施菩薩；菩薩以瞋、慢心，違逆不受，是名為犯眾多犯，是犯染污起。舍眾生故。若懶墮懈怠，犯非染污起。不犯者：若狂；若知受已，必生貪著；若知受已，施主生悔；若知受已，施主生惑；若知受已，施主貧惱；若知是物，是三寶許；若知是物，是劫盜得；若知受已，多得苦惱，所謂殺、縛、謫、罰、奪財、呵責。
「若菩薩，眾生往至其所，欲得聞法；若菩薩，瞋恨性嫉，不為說者，是名為犯眾多犯，是犯染污起。若懶墮懈怠，犯非染污起。不犯者：若外道求短；若重病，若狂；若知不說，令彼調伏；若所修法，未善通利；若知前人，不能敬順；威儀不整；若彼鈍根，聞深妙法，生怖畏心；若知聞已，增長邪見；若知聞已，毀呰退沒；若彼聞已，向惡人
【現代漢語翻譯】 現代漢語譯本： 若爲了保護多數人的利益。
『如果菩薩，有施主前來邀請，無論是到自己的住所，還是到寺廟裡，還是到其他人家裡，供養衣服、食物、各種資具，菩薩卻以嗔恨、傲慢之心，不接受、不去赴約，這稱為犯了眾多犯，這是由染污心所引起的。不構成犯戒的情況有：如果生病，或者沒有力氣，或者精神失常；如果路途遙遠，或者道路充滿恐怖和困難；如果知道接受邀請后，能使對方調伏，捨棄惡行而安住于善行；如果已經接受了其他邀請；如果正在修習善法，不願暫時中斷，爲了能夠聽聞前所未有的佛法，爲了饒益眾生的意義，以及爲了決定的論題；如果知道邀請者是爲了欺騙惱害；如果爲了保護多數人，避免引起嫌隙和怨恨；如果爲了守護僧團的戒律。
『如果菩薩，有施主用金、銀、珍珠、摩尼寶珠、琉璃等各種珍寶，奉獻給菩薩；菩薩卻以嗔恨、傲慢之心，違逆而不接受，這稱為犯了眾多犯，這是由染污心所引起的。因為捨棄了利益眾生的機會。如果是由於懶惰懈怠，則犯的是非染污犯。不構成犯戒的情況有：如果精神失常；如果知道接受后，必定會產生貪著；如果知道接受后，施主會產生後悔；如果知道接受后，施主會產生疑惑；如果知道接受后，施主會陷入貧困苦惱；如果知道這些財物，是屬於三寶的；如果知道這些財物，是劫盜所得；如果知道接受后，會招致更多的痛苦和煩惱，例如殺害、捆綁、貶謫、懲罰、奪取財產、呵斥責罵。
『如果菩薩，有眾生來到菩薩處所，想要聽聞佛法；如果菩薩，因為嗔恨、嫉妒的緣故，不為他們說法，這稱為犯了眾多犯，這是由染污心所引起的。如果是由於懶惰懈怠，則犯的是非染污犯。不構成犯戒的情況有：如果是外道前來尋求過失；如果身患重病，或者精神失常；如果知道不說，能使對方調伏；如果所修習的佛法，還沒有完全通達明瞭；如果知道前來聽法的人，不能夠恭敬順從，威儀不整；如果對方根器遲鈍，聽聞深奧微妙的佛法，會產生怖畏之心；如果知道聽聞后，會增長邪見；如果知道聽聞后，會譭謗佛法而退失；如果對方聽聞后，會向惡人宣說。
【English Translation】 English version: If to protect the interests of many.
'If a Bodhisattva is invited by a donor, whether to their own home, to a temple, or to another's house, and offerings of clothing, food, and various necessities are made, but the Bodhisattva, with a mind of anger and arrogance, does not accept or go, this is called committing a numerous offense, and it arises from defilement. Non-offenses include: if sick, if without strength, if insane; if the distance is far, if the road is fraught with terror and difficulty; if knowing that by not accepting, it will lead to their taming, abandoning evil and dwelling in goodness; if having already accepted another invitation; if cultivating virtuous practices and unwilling to temporarily abandon them, desiring to hear unprecedented Dharma, for the sake of benefiting others, and for decisive discussions; if knowing the inviter intends to deceive and annoy; if to protect many people, avoiding resentment and hatred; if to protect the monastic rules.
'If a Bodhisattva is offered gold, silver, pearls, mani jewels, lapis lazuli, and various treasures by a donor; but the Bodhisattva, with a mind of anger and arrogance, refuses to accept, this is called committing a numerous offense, and it arises from defilement. Because of abandoning the opportunity to benefit sentient beings. If due to laziness and懈怠(xie dai, laxity), it is a non-defiled offense. Non-offenses include: if insane; if knowing that upon accepting, attachment will certainly arise; if knowing that upon accepting, the donor will regret; if knowing that upon accepting, the donor will be confused; if knowing that upon accepting, the donor will suffer poverty; if knowing that these things belong to the Three Jewels (Buddha, Dharma, Sangha); if knowing that these things were obtained through robbery; if knowing that upon accepting, much suffering and trouble will result, such as killing, binding, exile, punishment, confiscation of property, scolding and reprimanding.
'If a Bodhisattva, sentient beings come to their place, desiring to hear the Dharma; if the Bodhisattva, due to anger and jealousy, does not speak for them, this is called committing a numerous offense, and it arises from defilement. If due to laziness and 懈怠(xie dai, laxity), it is a non-defiled offense. Non-offenses include: if outsiders seek shortcomings; if seriously ill, if insane; if knowing that by not speaking, it will lead to their taming; if the Dharma being cultivated is not yet well understood; if knowing that the person coming to listen cannot be respectful and obedient, and their demeanor is not proper; if they are of dull faculties, and hearing profound and subtle Dharma will cause fear; if knowing that upon hearing,邪見(xie jian, wrong views) will increase; if knowing that upon hearing, they will slander and fall away; if upon hearing, they will speak to evil people.
說。
「若菩薩，于兇惡犯戒眾生，以瞋恨心，若自舍，若遮他令舍，不教化者，是名為犯眾多犯，是犯染污起。若懶墮懈怠，若忘遮他，犯非染污起。何以故？菩薩于惡人所起慈悲心，深於善人。不犯者：若狂；若知不說，令彼調伏，如前說；若護他心；若護僧制。
「若菩薩，于如來波羅提木叉中，毗尼建立遮罪，護眾生故，令不信者信，信者增廣，同聲聞學。何以故？聲聞者，乃至自度，乃至不離護他，令不信者信；信者增廣、學戒，何況菩薩第一義度？又復遮罪，住少利少作少方便，世尊為聲聞建立者，菩薩不同學此戒。何以故？聲聞自度舍他，應住少利少作少方便，非菩薩自度度他，應住少利少作少方便。菩薩為眾生故，從非親里婆羅門、居士所，求百千衣，及自恣與，當觀施主堪與不堪，隨施應受。如衣，缽亦如是。如衣、缽，如是自乞縷，令非親里織師織；為眾生故，應蓄積憍奢耶臥具、坐具，乃至百千。乃至金銀百千，亦應受之。如是等，住少利少作少方便，聲聞遮罪，菩薩不共學住。菩薩律儀戒，為諸眾生，若嫌恨心，住少利少作少方便者，是名為犯眾多犯，是犯染污起。若懶墮懈怠，住少利少作少方便，犯非染污起。
「若菩薩，身口諂曲，若現相，若毀呰，若因利求利，住
【現代漢語翻譯】 現代漢語譯本： 佛說： 『如果菩薩對於兇惡、違犯戒律的眾生，以嗔恨心，自己捨棄他們，或者阻止他人不讓他們親近，不教化他們，這叫做犯了眾多罪，是因染污心而起。如果因為懶惰懈怠，或者忘記阻止他人，所犯的罪不是因染污心而起。為什麼呢？菩薩對於惡人所生起的慈悲心，比對善人更深切。不犯戒的情況是：如果菩薩是瘋癲的；或者知道（惡行）但不說，爲了使他們被調伏，如前面所說；或者爲了守護他人的心；或者爲了守護僧團的制度。 『如果菩薩，對於如來所制定的波羅提木叉（戒律），對於毗尼（戒律）所建立的遮罪（防止犯罪的戒條），爲了守護眾生的緣故，使不信的人產生信心，使已信的人更加增長，與聲聞（小乘修行者）一樣學習。為什麼呢？聲聞的目標，乃至是自我解脫，乃至不離開守護他人，使不信的人產生信心，使已信的人增長、學習戒律，更何況菩薩以度化眾生為第一要義？而且，對於那些安於少欲知足、少事少業、少方便的遮罪，世尊為聲聞所制定的，菩薩不應同樣學習這些戒律。為什麼呢？聲聞只求自我解脫而捨棄他人，應該安於少欲知足、少事少業、少方便；但菩薩既要自我解脫也要度化他人，不應該安於少欲知足、少事少業、少方便。菩薩爲了眾生的緣故，可以從非親屬的婆羅門（祭司）、居士（在家信徒）那裡，乞求成百上千的衣服，以及隨意佈施的物品，應當觀察施主是否堪能給予，然後隨其所施而接受。如同衣服一樣，缽（食器）也是如此。如同衣服和缽一樣，菩薩可以自己乞求線，讓非親屬的織工來織布；爲了眾生的緣故，應該儲蓄憍奢耶（絲綢）的臥具、坐具，乃至成百上千。乃至金銀財寶成百上千，也應該接受。像這些安於少欲知足、少事少業、少方便的行為，是聲聞所遵守的遮罪，菩薩不應共同學習。菩薩的律儀戒，是爲了利益一切眾生，如果因為嫌恨心，安於少欲知足、少事少業、少方便，這叫做犯了眾多罪，是因染污心而起。如果因為懶惰懈怠，安於少欲知足、少事少業、少方便，所犯的罪不是因染污心而起。 『如果菩薩，身口虛偽諂媚，或者顯露虛假的表相，或者詆譭他人，或者因為利益而追求更多的利益，安於……』
【English Translation】 English version: The Buddha said: 'If a Bodhisattva, towards sentient beings who are wicked and violate precepts, with a mind of anger and hatred, either abandons them himself, or prevents others from approaching them, and does not teach them, this is called committing many offenses, arising from a defiled mind. If it is due to laziness and懈怠, or forgetting to prevent others, the offense committed does not arise from a defiled mind. Why? The compassionate mind that a Bodhisattva generates towards evil people is deeper than that towards good people. Non-offense occurs if the Bodhisattva is insane; or knows (of the wrongdoing) but does not speak, in order to have them tamed, as previously stated; or to protect the minds of others; or to protect the rules of the Sangha (monastic community).' 'If a Bodhisattva, regarding the Pratimoksha (code of monastic discipline) established by the Tathagata (Buddha), concerning the prohibitive precepts established by the Vinaya (monastic rules), for the sake of protecting sentient beings, causes those who do not believe to have faith, and those who believe to increase their faith, learning in the same way as the Sravakas (Disciples who aspire to Arhatship). Why? The goal of the Sravakas is, at most, self-liberation, and they do not abandon protecting others, causing those who do not believe to have faith, and those who believe to increase and learn the precepts, how much more so should a Bodhisattva, whose primary goal is to liberate all beings? Moreover, regarding those prohibitive precepts that encourage contentment with little desire, little activity, and few means, which the World-Honored One established for the Sravakas, the Bodhisattva should not learn these precepts in the same way. Why? Sravakas only seek self-liberation and abandon others, so they should be content with little desire, little activity, and few means; but Bodhisattvas seek both self-liberation and the liberation of others, so they should not be content with little desire, little activity, and few means. For the sake of sentient beings, a Bodhisattva may beg for hundreds or thousands of garments from Brahmins (priests) and laypeople (householders) who are not relatives, as well as freely given offerings, and should observe whether the donors are capable of giving, and then accept according to what they offer. Just like garments, the alms bowl is also the same. Just like garments and the alms bowl, the Bodhisattva may himself beg for thread, and have non-relative weavers weave cloth; for the sake of sentient beings, he should accumulate Koshaya (silk) bedding and seating, even hundreds and thousands. Even hundreds and thousands of gold and silver treasures, he should also accept. Like these behaviors of being content with little desire, little activity, and few means, which are prohibitive precepts observed by the Sravakas, the Bodhisattva should not learn together. The Bodhisattva's precepts of discipline are for the benefit of all sentient beings, if due to a mind of resentment, he is content with little desire, little activity, and few means, this is called committing many offenses, arising from a defiled mind. If due to laziness and懈怠, he is content with little desire, little activity, and few means, the offense committed does not arise from a defiled mind.' 'If a Bodhisattva, is deceitful and flattering in body and speech, or displays false appearances, or slanders others, or seeks more profit because of profit, and is content with...'
邪命法，無慚愧心，不能捨離，是名為犯眾多犯，是犯染污起。不犯者：若斷彼故，起欲方便，煩惱增上，更數數起。
「若菩薩，掉動，心不樂靜，高聲嬉戲，令他喜樂，作是因緣，是名為犯眾多犯，是犯染污起。若忘誤，犯非染污起。不犯者：為斷彼故，起欲方便，如前說。又，不犯者：他起慊恨，欲令止故；若他愁憂，欲令息故；若他性好戲，為攝彼故，欲斷彼故，為將護故；若他疑菩薩，慊恨違背，和顏戲笑，現心凈故。
「若菩薩，作如是見，如是說言：『菩薩不應樂涅槃，應背涅槃；不應怖畏煩惱，不應一向厭離。何以故？菩薩應於三阿僧祇劫，久受生死，求大菩提。』作如是說者，是名為犯眾多犯，是犯染污起。何以故？聲聞深樂涅槃，畏厭煩惱，百千萬倍，不及菩薩深樂涅槃，畏厭煩惱。謂諸聲聞但為自利，菩薩不爾，普為眾生。彼習不染污心，勝阿羅漢；成就有漏，離諸煩惱。
「若菩薩，不護不信之言，不護譏毀，亦不除滅。若實有過惡不除滅者，是名為犯眾多犯，是犯染污起。實無過惡而不除滅，非染污起。不犯者：若外道誹謗，及余惡人；若出家乞食，修善因緣，生他譏毀；若前人若瞋、若狂，而生譏毀。
「若菩薩，觀眾生應以苦切之言，方便利益；恐其憂惱而
【現代漢語翻譯】 現代漢語譯本 行邪命法，沒有慚愧之心，不能捨棄離開，這稱為犯眾多犯，是因染污而生起的罪行。不構成犯罪的情況是：如果爲了斷除邪命法，而生起想要斷除的方便，或者煩惱增盛，以至於一再發生。
『如果菩薩，心神掉舉浮動，不喜歡安靜，大聲嬉戲，使他人喜樂，以此作為因緣，這稱為犯眾多犯，是因染污而生起的罪行。如果是無意間的錯誤，則犯非染污起。不構成犯罪的情況是：爲了斷除掉舉，而生起想要斷除的方便，如前所說。另外，不構成犯罪的情況是：他人心懷不滿怨恨，想要使其停止；或者他人憂愁，想要使其停止；或者他人天性喜歡嬉戲，爲了攝受他們，想要斷除他們的掉舉，爲了愛護他們；或者他人懷疑菩薩，心懷不滿怨恨違背，菩薩和顏悅色地戲笑，是爲了展現內心的清凈。
『如果菩薩，產生這樣的見解，這樣說：『菩薩不應該喜好涅槃（Nirvana，滅度），應該背離涅槃；不應該害怕煩惱，不應該一味地厭離。為什麼呢？菩薩應該在三大阿僧祇劫（asamkhya kalpas，無數大劫）中，長久地承受生死輪迴，以求得偉大的菩提（Bodhi，覺悟）。』這樣說的人，這稱為犯眾多犯，是因染污而生起的罪行。為什麼呢？聲聞（Sravaka，聽聞佛法而修行的弟子）深深地喜好涅槃，畏懼厭惡煩惱，即使是百千萬倍，也比不上菩薩深深地喜好涅槃，畏懼厭惡煩惱。因為聲聞只是爲了自己的利益，菩薩不是這樣，是爲了普度眾生。他們修習不染污的心，勝過阿羅漢（Arhat，斷盡煩惱的聖者）；成就的有漏之身，遠離一切煩惱。
『如果菩薩，不守護不信之言，不守護譏諷譭謗，也不消除滅除。如果確實有過錯惡行而不消除滅除，這稱為犯眾多犯，是因染污而生起的罪行。如果實際上沒有過錯惡行而不消除滅除，則犯非染污起。不構成犯罪的情況是：如果是外道（Tirthika，佛教以外的修行者）誹謗，以及其他惡人；如果是出家乞食，修習善的因緣，而引起他人的譏諷譭謗；如果是對方因為嗔怒、或者瘋狂，而產生譏諷譭謗。
『如果菩薩，觀察到眾生應該用嚴厲的言辭，方便地使他們得到利益；擔心他們憂愁煩惱而
【English Translation】 English version Practicing wrong livelihood, without a sense of shame, and being unable to abandon it, this is called committing a 'many offense,' an offense arising from defilement. Non-offense: if, for the sake of abandoning it, one initiates means to abandon it, or if afflictions increase, causing it to arise repeatedly.
'If a Bodhisattva is agitated, his mind not delighting in stillness, and he engages in loud play, causing others to rejoice, making this a cause, this is called committing a 'many offense,' an offense arising from defilement. If it is a mistake due to forgetfulness, it is a non-defilement offense. Non-offense: for the sake of abandoning it, one initiates means to abandon it, as previously stated. Also, non-offense: if another harbors resentment and hatred, wanting to stop it; or if another is sorrowful, wanting to alleviate it; or if another is naturally fond of play, wanting to gather them in, wanting to abandon their agitation, for the sake of protecting them; or if another doubts the Bodhisattva, harboring resentment and opposition, the Bodhisattva smiles and jokes with a gentle expression, showing the purity of his heart.
'If a Bodhisattva holds such a view, saying: 'A Bodhisattva should not delight in Nirvana (滅度), but should turn away from Nirvana; he should not fear afflictions, and should not be solely averse to them. Why? A Bodhisattva should endure birth and death for a long time, for three asamkhya kalpas (阿僧祇劫, countless great eons), seeking great Bodhi (菩提, enlightenment).' One who speaks thus, this is called committing a 'many offense,' an offense arising from defilement. Why? Sravakas (聲聞, disciples who practice by hearing the Dharma) deeply delight in Nirvana and fear and are averse to afflictions, but even a hundred thousand times that is not equal to the Bodhisattva's deep delight in Nirvana and fear and aversion to afflictions. Because Sravakas are only for their own benefit, but Bodhisattvas are not like that, they are for the sake of all beings. They cultivate undefiled minds, surpassing Arhats (阿羅漢, saints who have extinguished afflictions); they accomplish conditioned existence, being free from all afflictions.
'If a Bodhisattva does not guard against words of disbelief, does not guard against criticism and slander, and does not eliminate them. If there are real faults and evils that are not eliminated, this is called committing a 'many offense,' an offense arising from defilement. If there are actually no faults and evils but they are not eliminated, it is a non-defilement offense. Non-offense: if it is slander from Tirthikas (外道, practitioners outside of Buddhism) and other evil people; if it is begging for food as a renunciate, cultivating good causes, and causing others to criticize and slander; if the other person generates criticism and slander due to anger or madness.
'If a Bodhisattva observes that beings should be benefited by harsh words, skillfully benefiting them; fearing that they will be worried and afflicted, and
不為者，是名為犯眾多犯，是犯非染污起。不犯者：觀彼現在少所利益，多起憂惱。
「若菩薩，罵者報罵，瞋者報瞋，打者報打，毀者報毀，是名為犯眾多犯，是犯染污起。
「若菩薩，侵犯他人，或雖不犯，令他疑者，即應懺謝，嫌恨輕慢，不如法懺謝，是名為犯眾多犯，是犯染污起，若懶墮懈怠，犯非染污起。不犯者：若以方便令彼調伏；若彼欲令作不凈業然後受者，不謝無罪。若知彼人性好鬥訟，若悔謝者，增其瞋怒；若知彼和忍，無嫌恨心，恐彼慚恥，不謝無罪。
「若菩薩，他人來犯，如法悔謝，以嫌恨心，欲惱彼故，不受其懺，是名為犯眾多犯，是犯染污起。若不嫌恨，性不受懺，是犯非染污起。不犯者：若以方便令彼調伏，如前說。若彼不如法悔，其心不平，不受其懺，無罪。
「若菩薩，於他起嫌恨心，執持不捨，是名為犯眾多犯，是犯染污起。不犯者：為斷彼故，起欲方便，如前說。
「若菩薩，為貪奉事，畜養眷屬者，是名為犯眾多犯，是犯染污起。不犯者：無貪心畜。
「若菩薩，懶墮懈怠，耽樂睡眠，若非時，不知量，是名為犯眾多犯，是犯染污起。不犯者：若病，若無力，若遠行疲極；若為斷彼故，起欲方便，如前說。
「若菩薩，以染污
【現代漢語翻譯】 現代漢語譯本：不做該做之事，這被稱為犯了眾多戒，這是非染污所引起的。不犯的情況是：考慮到這樣做現在只有很少的利益，卻會引起更多的憂愁煩惱。 『如果菩薩以罵還罵，以嗔還嗔，以打還打，以毀還毀，這被稱為犯了眾多戒，這是染污所引起的。 『如果菩薩侵犯他人，或者即使沒有侵犯，卻讓對方懷疑，就應該懺悔道歉。如果心懷嫌恨輕慢，不如法地懺悔道歉，這被稱為犯了眾多戒，這是染污所引起的。如果是由於懶惰懈怠，則是犯了非染污所引起的。不犯的情況是：如果用方便法門使對方調伏；如果對方想要先做不凈的行為然後才接受懺悔，不道歉也沒有罪。如果知道對方的性格喜歡爭鬥訴訟，如果道歉反而會增加他的嗔怒；如果知道對方性格溫和忍耐，沒有嫌恨之心，恐怕他會感到慚愧，不道歉也沒有罪。 『如果菩薩，他人來侵犯，如法地懺悔道歉，卻因為心懷嫌恨，想要惱亂對方，而不接受他的懺悔，這被稱為犯了眾多戒，這是染污所引起的。如果不是因為嫌恨，而是因為性格上不接受懺悔，這是犯了非染污所引起的。不犯的情況是：如果用方便法門使對方調伏，如前面所說。如果對方不如法地懺悔，內心不平靜，不接受他的懺悔，沒有罪。 『如果菩薩，對他人產生嫌恨之心，執著不放，這被稱為犯了眾多戒，這是染污所引起的。不犯的情況是：爲了斷除這種嫌恨，發起想要斷除的方便，如前面所說。 『如果菩薩，爲了貪圖供養侍奉，畜養眷屬，這被稱為犯了眾多戒，這是染污所引起的。不犯的情況是：沒有貪心而畜養眷屬。 『如果菩薩，懶惰懈怠，貪戀睡眠，或者睡眠的時間不對，不知節制，這被稱為犯了眾多戒，這是染污所引起的。不犯的情況是：如果生病，或者沒有力氣，或者遠行疲憊；或者爲了斷除這種懶惰懈怠，發起想要斷除的方便，如前面所說。 『如果菩薩，以染污心……
【English Translation】 English version: Not doing what should be done is called committing numerous offenses, which arise from non-defilement. Not offending occurs when considering that doing so would bring little benefit now but cause much more sorrow and distress. 『If a Bodhisattva retaliates with cursing for cursing, anger for anger, hitting for hitting, and slander for slander, this is called committing numerous offenses, which arise from defilement. 『If a Bodhisattva violates others, or even if not violating, causes others to suspect, they should immediately repent and apologize. If repenting and apologizing with resentment, contempt, and not according to the Dharma, this is called committing numerous offenses, which arise from defilement. If due to laziness and懈怠(xie dai, laxity), it is committing offenses arising from non-defilement. Not offending occurs if using skillful means to subdue them; if they want to perform impure acts first and then be forgiven, not apologizing is without fault. If knowing that their nature is fond of fighting and litigation, apologizing would increase their anger; if knowing that they are gentle and patient, without resentment, fearing they would be ashamed, not apologizing is without fault. 『If a Bodhisattva, when others come to offend and repent according to the Dharma, does not accept their repentance because of resentment and wanting to trouble them, this is called committing numerous offenses, which arise from defilement. If not due to resentment, but by nature not accepting repentance, this is committing offenses arising from non-defilement. Not offending occurs if using skillful means to subdue them, as mentioned before. If they do not repent according to the Dharma and their mind is not at peace, not accepting their repentance is without fault. 『If a Bodhisattva harbors resentment towards others, holding onto it and not letting go, this is called committing numerous offenses, which arise from defilement. Not offending occurs when, for the sake of cutting it off, initiating the desire for skillful means, as mentioned before. 『If a Bodhisattva, for the sake of greedily seeking offerings and service, raises a retinue, this is called committing numerous offenses, which arise from defilement. Not offending occurs when raising a retinue without greed. 『If a Bodhisattva is lazy and懈怠(xie dai, lax), indulging in sleep, or if the time is inappropriate and without moderation, this is called committing numerous offenses, which arise from defilement. Not offending occurs if sick, or without strength, or exhausted from traveling far; or for the sake of cutting off this laziness and懈怠(xie dai, laxity), initiating the desire for skillful means, as mentioned before. 『If a Bodhisattva, with a defiled mind…
心，論說世事經時者，是名為犯眾多犯，是犯染污起。若忘誤經時，犯非染污起。不犯者：見他聚話，護彼意故，須臾暫聽；若暫答他問未曾聞事。
「若菩薩，欲求定心，嫌恨憍慢，不受師教，是名為犯眾多犯，是犯染污起。若懶墮懈怠，犯非染污起。不犯者：若病，若無力；若知彼人作顛倒說；若自多聞有力；若先已受法。
「若菩薩，起五蓋心，不開覺者，是名為犯眾多犯，是犯染污起。不犯者：為斷彼故，起欲方便，如前說。
「若菩薩，見味禪以為功德，是名為犯眾多犯，是犯染污起。不犯者：為斷彼故，起欲方便，如前說。
「若菩薩，如是見，如是說言：『菩薩不應聽聲聞經法，不應受，不應學。菩薩何用聲聞法為？』是名為犯眾多犯，是犯染污起。何以故？菩薩尚聽外道異論，況復佛語？不犯者：專學菩薩藏，未能周及。
「若菩薩，于菩薩藏不作方便，棄捨不學，一向修習聲聞經法，是名為犯眾多犯，是犯非染污起。
「若菩薩，于佛所說，棄捨不學，反習外道邪論、世俗經典，是名為犯眾多犯，是犯染污起。不犯者：若上聰明，能速受學；若久學不忘；若思惟知義；若於佛法具足觀察，得不動智；若於日日常以二分受學佛經，一分外典；是名不犯。如是菩
【現代漢語翻譯】 現代漢語譯本 關於用心，如果討論世事經過很長時間，這被稱為犯了眾多戒律，是因染污心而起。如果因為遺忘或疏忽而經過很長時間，所犯的就不是因染污心而起。不構成違犯的情況是：看到別人聚在一起說話，爲了維護他們的心意，暫時聽一下；或者暫時回答他人詢問的未曾聽過的事情。
『如果菩薩想要尋求定心，卻心懷嫌恨、驕慢，不接受師長的教導，這被稱為犯了眾多戒律，是因染污心而起。如果因為懶惰懈怠，所犯的就不是因染污心而起。不構成違犯的情況是：如果生病，或者沒有力氣；如果知道那個人在作顛倒的說法；如果自己博學多聞且有能力辨別；如果之前已經接受過相應的教法。
『如果菩薩生起五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）之心，不開啟覺悟之心，這被稱為犯了眾多戒律，是因染污心而起。不構成違犯的情況是：爲了斷除這些五蓋，生起希求的方便，如同前面所說的那樣。
『如果菩薩認為品嚐禪定的滋味就是功德，這被稱為犯了眾多戒律，是因染污心而起。不構成違犯的情況是：爲了斷除這種執著，生起希求的方便，如同前面所說的那樣。
『如果菩薩這樣認為，這樣說：『菩薩不應該聽聞聲聞乘的經法，不應該接受，不應該學習。菩薩要聲聞乘的法有什麼用？』這被稱為犯了眾多戒律，是因染污心而起。為什麼呢？菩薩尚且可以聽聞外道的不同論點，更何況是佛陀的教誨呢？不構成違犯的情況是：專心學習菩薩藏，還沒有能夠全部通達。
『如果菩薩對於菩薩藏不用心，放棄而不學習，只是一味地修習聲聞乘的經法，這被稱為犯了眾多戒律，但所犯的不是因染污心而起。
『如果菩薩對於佛陀所說的教法，放棄而不學習，反而學習外道的邪說、世俗的經典，這被稱為犯了眾多戒律，是因染污心而起。不構成違犯的情況是：如果天資聰穎，能夠快速地接受和學習；如果長期學習而不忘記；如果能夠思考並理解其中的含義；如果對於佛法具備充分的觀察，獲得不動搖的智慧；如果每天用兩份時間學習佛經，用一份時間學習外道典籍；這就不算違犯。像這樣，菩...
English version Regarding the mind, if one discusses worldly matters for an extended period, this is called committing numerous offenses, arising from a defiled mind. If it occurs due to forgetfulness or negligence, the offense is not arising from a defiled mind. Non-offenses include: seeing others gathered talking, momentarily listening to protect their feelings; or briefly answering another's question about something never heard before.
'If a Bodhisattva, desiring to seek a concentrated mind, harbors resentment, arrogance, and does not accept the teacher's instructions, this is called committing numerous offenses, arising from a defiled mind. If it is due to laziness and懈怠 (xiè dài, laxity), the offense is not arising from a defiled mind. Non-offenses include: if one is ill or without strength; if one knows that person is speaking perversely; if one is learned and capable; if one has already received the teaching.
'If a Bodhisattva generates the mind of the five covers (五蓋 wǔ gài, five hindrances: desire, aversion, sloth, restlessness, and doubt) and does not awaken the mind, this is called committing numerous offenses, arising from a defiled mind. Non-offenses include: for the sake of cutting them off, generating skillful means of desire, as previously described.
'If a Bodhisattva sees savoring禪 (chán, dhyana) as merit, this is called committing numerous offenses, arising from a defiled mind. Non-offenses include: for the sake of cutting that off, generating skillful means of desire, as previously described.
'If a Bodhisattva sees and says thus: 'Bodhisattvas should not listen to the teachings of the 聲聞 (shēng wén, Sravakas), should not receive them, should not learn them. What use do Bodhisattvas have for the Dharma of the 聲聞 (shēng wén, Sravakas)?' This is called committing numerous offenses, arising from a defiled mind. Why? Bodhisattvas should listen even to the heterodox views of 外道 (wài dào, non-Buddhists), let alone the words of the Buddha? Non-offenses include: focusing on studying the Bodhisattva藏 (zàng, Pitaka), not yet able to be comprehensive.
'If a Bodhisattva does not make effort in the Bodhisattva藏 (zàng, Pitaka), abandons learning it, and only cultivates the teachings of the 聲聞 (shēng wén, Sravakas), this is called committing numerous offenses, but the offense is not arising from a defiled mind.
'If a Bodhisattva abandons learning what the Buddha said and instead learns 外道 (wài dào, non-Buddhist) heretical theories and worldly classics, this is called committing numerous offenses, arising from a defiled mind. Non-offenses include: if one is highly intelligent and can quickly receive and learn; if one learns for a long time and does not forget; if one contemplates and understands the meaning; if one has complete observation of the Buddha Dharma and attains immovable wisdom; if one daily uses two parts of the time to learn Buddhist scriptures and one part to learn external classics; this is not an offense. Thus, Bo...
【English Translation】 English translation line 1 English translation line 2
薩善於世典、外道邪論，愛樂不捨，不作毒想，是名為犯眾多犯，是犯染污起。
「若菩薩，聞菩薩法藏甚深義，真實義，諸佛菩薩無量神力，誹謗不受，言：『非利益，非如來說，是亦不能安樂眾生。』是名為犯眾多犯，是犯染污起。或自心不正思惟故謗，或隨順他故謗。是菩薩聞第一甚深義，不生解心。是菩薩，應起信心，不諂曲心，作是學：『我大不是、盲無慧目；如來慧眼，如是隨順說；如來有餘說，云何起謗？』是菩薩，自處無知處。如是如來現知見法，正觀，正向，不犯，非不解謗。
「若菩薩，以貪、恚心，自嘆己德，毀呰他人，是名為犯眾多犯，是犯染污起。不犯者：若輕毀外道，稱揚佛法；若以方便令彼調伏，如前說。又不犯者：令不信者信，信者增廣。
「若菩薩，聞說法處，若決定論處，以憍慢心、瞋恨心，不往聽者，是名為犯眾多犯，是犯染污起。若懶墮懈怠，犯非染污起。不犯者：若不解，若病，若無力，若彼顛倒說法，若護說者心；若數數聞，已受持，已知義；若多聞，若聞持，若如說行；若修禪定不欲暫廢；若鈍根，難悟、難受、難持；不往者，皆不犯。
「若菩薩，輕說法者，不生恭敬，嗤笑、毀呰，但著文字，不依實義，是名為犯眾多犯，是犯染污起。
【現代漢語翻譯】 現代漢語譯本： 如果菩薩沉溺於世俗典籍、外道邪說，喜愛並執著不捨，不認為這是有害的，這被稱為犯了眾多戒，是因染污心而起的罪過。
如果菩薩聽到菩薩法藏甚深的意義、真實的意義，以及諸佛菩薩無量的神通力量，卻誹謗不接受，說：『這沒有利益，不是如來說的，也不能使眾生安樂。』這被稱為犯了眾多戒，是因染污心而起的罪過。或者因為自己內心不正思惟而誹謗，或者隨順他人而誹謗。這樣的菩薩聽到第一甚深的意義，不生起理解的心。這樣的菩薩，應該生起信心，不以諂媚虛假的心，這樣學習：『我非常愚昧，沒有智慧的眼睛；如來的慧眼，是這樣隨順真理而說的；如來還有更深遠的意義沒有說，怎麼可以誹謗呢？』這樣的菩薩，應安於自己無知的地位。像這樣如來以現知現見的智慧說法，以正觀、正向引導，就不會犯錯，也不會因為不理解而誹謗。
如果菩薩以貪心、嗔恨心，自我讚歎自己的功德，譭謗貶低他人，這被稱為犯了眾多戒，是因染污心而起的罪過。不犯戒的情況是：如果輕視毀壞外道，稱揚佛法；如果用方便法門使他們調伏，如前面所說。還有不犯戒的情況是：使不信的人產生信心，使已信的人更加增長。
如果菩薩在聽到說法的地方，或者在進行決定性討論的地方，以驕慢心、嗔恨心不去聽聞，這被稱為犯了眾多戒，是因染污心而起的罪過。如果是懶惰懈怠，犯的是非染污心而起的罪過。不犯戒的情況是：如果不理解，如果生病，如果無力，如果他們顛倒說法，如果爲了維護說法者的心；如果多次聽聞，已經接受並持守，已經理解了意義；如果博學多聞，如果能聽聞並記住，如果能如所說而行；如果修習禪定不想暫時停止；如果根器遲鈍，難以領悟、難以接受、難以持守；不去聽聞的，都不算犯戒。
如果菩薩輕視說法的人，不生恭敬心，嘲笑、譭謗，只執著于文字，不依從真實的意義，這被稱為犯了眾多戒，是因染污心而起的罪過。
【English Translation】 English version: If a Bodhisattva is attached to worldly scriptures and heretical doctrines, delighting in them and unwilling to abandon them, without considering them harmful, this is called committing numerous offenses, arising from defilement.
If a Bodhisattva hears the profound meaning and the true meaning of the Bodhisattva's Dharma treasury, as well as the immeasurable spiritual powers of all Buddhas and Bodhisattvas, but slanders and rejects them, saying, 'This is not beneficial, not spoken by the Tathagata, and cannot bring peace and happiness to sentient beings,' this is called committing numerous offenses, arising from defilement. Or, they slander due to their own incorrect thinking, or they slander by following others. If such a Bodhisattva hears the foremost profound meaning but does not generate a mind of understanding, they should generate faith, without a deceitful mind, and learn thus: 'I am greatly ignorant, lacking the eye of wisdom; the Tathagata's eye of wisdom speaks in accordance with the truth; the Tathagata has further meanings yet to be spoken, how can I slander?' Such a Bodhisattva should remain in a state of unknowing. Thus, the Tathagata speaks with direct knowledge and vision, guiding with right view and right direction, without committing offenses, and without slandering due to misunderstanding.
If a Bodhisattva, with greed and hatred, praises their own virtues and disparages others, this is called committing numerous offenses, arising from defilement. There is no offense if one belittles and destroys heretical paths and praises the Buddha's Dharma; or if one uses skillful means to subdue them, as previously stated. Also, there is no offense if one causes the non-believers to believe, and the believers to increase their faith.
If a Bodhisattva, in a place where the Dharma is being taught or where definitive discussions are being held, does not attend due to arrogance and hatred, this is called committing numerous offenses, arising from defilement. If it is due to laziness and懈怠(xie dai, laxity), it is an offense arising from non-defilement. There is no offense if one does not understand, if one is ill, if one is weak, if they teach the Dharma in a distorted way, if it is to protect the speaker's mind; if one has heard it many times, has already received and upheld it, and already understands the meaning; if one is learned, if one can hear and remember, if one can act according to what is said; if one is practicing meditation and does not want to interrupt it temporarily; if one is of dull faculties, difficult to awaken, difficult to receive, difficult to uphold; not attending, all these are not offenses.
If a Bodhisattva despises the Dharma speaker, does not generate respect, mocks and disparages, only clings to the words and does not rely on the true meaning, this is called committing numerous offenses, arising from defilement.
「若菩薩，住律儀戒，見眾生所作，以瞋恨心，不與同事，所謂：思量諸事，若行路，若如法興利，若田業，若牧牛，若和諍，若吉會，若福業。不與同者，是名為犯眾多犯，是犯染污起。若懶墮懈怠，犯非染污起。不犯者：若病，若無力；若彼自能辦，若彼自有多伴，若彼所作事非法，非義；若以方便令彼調伏，如前說；若先許他，若彼有怨；若自修善業不欲暫廢，若性闇鈍，若護多人意，若護僧制；不與同者，皆不犯。
「若菩薩，見羸病人，以瞋恨心，不往瞻視，是名為犯眾多犯，是犯染污起。若懶墮懈怠，犯非染污起。不犯者：若自病，若無力，若教有力隨順病者；若知彼人自有眷屬，若彼有力，自能經理；若病數發，若長病；若修勝業不欲暫廢；若闇鈍，難悟、難受、難持，難緣中住；若先看他病。如病，窮苦亦爾。
「若菩薩，見眾生造今世後世惡業，以嫌恨心，不為正說，是名為犯眾多犯，是犯染污起。不犯者：若自無智，若無力，若使有力者說；若彼自有力，若彼自有善知識；若以方便令彼調伏，如前說；若為正說，於我憎恨；若出惡言，若顛倒受，若無愛敬，若復彼人性弊𢤱戾。
「若菩薩，受他恩惠，以嫌恨心，不以答謝，若等、若增酬報彼者，是名為犯眾多犯，是
【現代漢語翻譯】 現代漢語譯本 『如果菩薩安住于律儀戒中，見到眾生所做的事情，因為瞋恨心而不與他們一起做，例如：考慮各種事情，無論是行走道路，還是如法地興辦利益，無論是田地產業，還是畜牧牛羊，無論是調和爭端，還是吉祥聚會，還是修福事業。不與他們一起做，這稱為犯眾多犯，是因染污而生起的。如果是由於懶惰懈怠，則是犯非染污而生起的。以下情況不構成犯戒：如果生病，或者沒有力氣；如果他們自己能夠辦理，或者他們自己有很多同伴，或者他們所做的事情不合法，不合乎道義；如果用方便法門使他們調伏，如前面所說；如果事先已經答應了別人，或者他們有怨恨；如果自己修習善業不想暫時停止，如果本性愚昧遲鈍，如果爲了維護多數人的意願，如果爲了維護僧團的制度；不與他們一起做，都不算犯戒。 『如果菩薩，見到體弱多病的人，因為瞋恨心而不去探望照顧，這稱為犯眾多犯，是因染污而生起的。如果是由於懶惰懈怠，則是犯非染污而生起的。以下情況不構成犯戒：如果自己生病，或者沒有力氣，或者教導有能力的人去照顧病人；如果知道那個人自己有家屬，或者他們有能力，自己能夠處理；如果疾病頻繁發作，或者長期生病；如果修習殊勝的善業不想暫時停止；如果愚昧遲鈍，難以開悟、難以接受、難以保持、難以安住于所緣境中；如果事先已經在照顧其他病人。如同對待病人一樣，對待窮困的人也是如此。 『如果菩薩，見到眾生造作今生來世的惡業，因為嫌棄憎恨之心，不為他們正確地解說，這稱為犯眾多犯，是因染污而生起的。以下情況不構成犯戒：如果自己沒有智慧，或者沒有能力，或者讓有能力的人去解說；如果他們自己有能力，或者他們自己有善知識；如果用方便法門使他們調伏，如前面所說；如果為他們正確地解說，反而對我產生憎恨；如果說出惡語，如果顛倒理解，如果沒有愛敬之心，或者他們本性邪惡乖戾。 『如果菩薩，接受了他人的恩惠，因為嫌棄憎恨之心，不用同等或者增加的方式來報答他們，這稱為犯眾多犯，是
【English Translation】 English version 『If a Bodhisattva, abiding in the precepts of moral discipline, sees beings acting and, with a mind of anger and hatred, does not participate with them in their activities—such as deliberating on various matters, whether traveling on the road, engaging in lawful profit-making, managing fields and property, herding cattle, resolving disputes, attending auspicious gatherings, or performing meritorious deeds—not participating with them is called committing a multitude of offenses; it is an offense arising from defilement. If it is due to laziness and懈怠 (xie dai, indolence), it is an offense arising from non-defilement. The following are not offenses: if one is ill or lacks strength; if they can manage on their own, or if they have many companions; if what they are doing is unlawful or unrighteous; if one uses skillful means to subdue them, as previously mentioned; if one has already promised someone else; if they harbor resentment; if one is engaged in cultivating virtuous deeds and does not wish to temporarily abandon them; if one is by nature dull-witted; if one is protecting the intentions of many people; if one is protecting the monastic rules; not participating with them in these cases is not an offense. 『If a Bodhisattva, seeing a weak and sick person, does not go to visit and care for them with a mind of anger and hatred, this is called committing a multitude of offenses; it is an offense arising from defilement. If it is due to laziness and 懈怠 (xie dai, indolence), it is an offense arising from non-defilement. The following are not offenses: if one is ill oneself, or lacks strength; if one instructs someone capable to attend to the sick person; if one knows that the person has their own family members, or if they are capable and can manage on their own; if the illness occurs frequently, or is a chronic illness; if one is engaged in cultivating superior virtuous deeds and does not wish to temporarily abandon them; if one is dull-witted, difficult to enlighten, difficult to accept, difficult to retain, difficult to abide in the object of focus; if one is already attending to another sick person. As with the sick, so it is with the poor and suffering. 『If a Bodhisattva, seeing beings creating evil karma in this life and future lives, does not speak truthfully to them out of aversion and hatred, this is called committing a multitude of offenses; it is an offense arising from defilement. The following are not offenses: if one lacks wisdom oneself, or lacks strength, or if one has someone capable speak to them; if they are capable themselves, or if they have their own good spiritual friends; if one uses skillful means to subdue them, as previously mentioned; if speaking truthfully to them causes them to hate me; if they speak harsh words, if they misunderstand, if they lack love and respect, or if they are by nature wicked and perverse. 『If a Bodhisattva, having received kindness from others, does not repay them with equal or increased gratitude out of aversion and hatred, this is called committing a multitude of offenses; it is
犯染污起。若懶墮懈怠，犯非染污起。不犯者：若作方便而無力，若以方便令彼調伏，如前說；若欲報恩而彼不受。
「若菩薩，見諸眾生，有親屬難、財物難，以嫌恨心，不為開解，除其憂惱，是名為犯眾多犯，是犯染污起。若懶墮懈怠，犯非染污起。不犯者：如前不同事中說。
「若菩薩，有求飲食、衣服，以瞋恨心，不能給施，是名為犯眾多犯，是犯染污起。若懶墮懈怠，犯非染污起。不犯者：若自無，若求非法物，若不益彼物；若以方便令彼調伏，如前說；若彼犯王法，護王意故；若護僧制。
「若菩薩，攝受徒眾，以瞋恨心，不如法教授，不能隨時從婆羅門、居士所，求衣、食、臥具、醫藥、房舍，隨時供給，是名為犯眾多犯，是犯染污起。若懶墮懈怠放逸，犯非染污起。不犯者：若以方便令彼調伏，如前說；若護僧制，若病，若無力，若使有力者說；若彼有力，多知識大德，自求眾具；若曾受教，自已知法；若外道竊法，不能調伏。
「若菩薩，以嫌恨心，不隨他者，是名為犯眾多犯，是犯染污起。若懶墮懈怠，犯非染污起。不犯者：若彼欲為不如法事；若病、若無力，若護僧制；若彼雖如法，能令多人起非法事；若伏外道故，若以方便令彼調伏。
「若菩薩，知他眾生
【現代漢語翻譯】 現代漢語譯本：如果（菩薩）因煩惱而犯戒，這屬於染污起；如果因為懶惰懈怠而犯戒，這屬於非染污起。以下情況不構成犯戒：如果盡力幫助但無能為力，如果爲了調伏對方而採取方便措施，如前所述；如果想要報恩但對方不接受。
如果菩薩看到眾生遭遇親屬困境或財物困境，卻心懷嫌恨，不為他們開解，解除憂惱，這被稱為犯眾多犯，屬於染污起。如果因為懶惰懈怠而犯戒，這屬於非染污起。以下情況不構成犯戒：如同前面『不同事』中所說的情況。
如果菩薩面對前來乞求飲食、衣服的人，卻心懷嗔恨，不肯佈施，這被稱為犯眾多犯，屬於染污起。如果因為懶惰懈怠而犯戒，這屬於非染污起。以下情況不構成犯戒：如果自己沒有，如果對方索求非法之物，如果所求之物對對方無益；如果爲了調伏對方而採取方便措施，如前所述；如果對方觸犯王法，爲了維護國王的意願；如果爲了維護僧團的戒律。
如果菩薩攝受徒眾，卻心懷嗔恨，不如法地教授，不能隨時從婆羅門（Brahman，古印度僧侶階層）、居士那裡，為徒眾求取衣服、食物、臥具、醫藥、房舍，並隨時供給，這被稱為犯眾多犯，屬於染污起。如果因為懶惰懈怠放逸而犯戒，這屬於非染污起。以下情況不構成犯戒：如果爲了調伏對方而採取方便措施，如前所述；如果爲了維護僧團的戒律，如果生病，如果無力，如果讓有能力的人去說；如果徒眾中有能力、見多識廣的大德，自己能求取所需之物；如果徒眾已經接受過教導，自己已經瞭解佛法；如果外道竊取佛法，無法調伏。
如果菩薩心懷嫌恨，不隨順他人，這被稱為犯眾多犯，屬於染污起。如果因為懶惰懈怠而犯戒，這屬於非染污起。以下情況不構成犯戒：如果對方想要做不如法的事情；如果生病、如果無力，如果爲了維護僧團的戒律；如果對方雖然做的是如法之事，卻可能導致許多人做出不如法之事；如果爲了降伏外道，如果爲了用方便法門調伏對方。
如果菩薩知道其他眾生
【English Translation】 English version: If a Bodhisattva commits an offense due to defilement, it is considered an offense arising from defilement. If it is due to laziness or negligence, it is considered an offense arising from non-defilement. The following do not constitute offenses: if one makes an effort but lacks the ability, if one uses skillful means to subdue the other, as previously mentioned; if one wishes to repay kindness but the other does not accept it.
If a Bodhisattva sees beings experiencing difficulties with relatives or possessions, but with a mind of resentment, does not help them resolve their problems and alleviate their suffering, this is called committing a 'numerous offense,' and it arises from defilement. If it is due to laziness or negligence, it is an offense arising from non-defilement. The following do not constitute offenses: as mentioned earlier in the section on 'different matters'.
If a Bodhisattva, when someone requests food or clothing, is unable to give due to anger, this is called committing a 'numerous offense,' and it arises from defilement. If it is due to laziness or negligence, it is an offense arising from non-defilement. The following do not constitute offenses: if one does not have it oneself, if they ask for something illegal, if the object is not beneficial to them; if one uses skillful means to subdue the other, as previously mentioned; if they violate the king's law, for the sake of protecting the king's intention; if one protects the Sangha's (community of monks) rules.
If a Bodhisattva, in gathering disciples, with a mind of anger, does not teach them according to the Dharma, and cannot at any time seek clothing, food, bedding, medicine, and lodging from Brahmins (Brahman, ancient Indian priestly class) and laypeople, and provide them at any time, this is called committing a 'numerous offense,' and it arises from defilement. If it is due to laziness, negligence, or carelessness, it is an offense arising from non-defilement. The following do not constitute offenses: if one uses skillful means to subdue the other, as previously mentioned; if one protects the Sangha's rules, if one is sick, if one is powerless, if one has someone powerful speak; if they are powerful, knowledgeable, and virtuous, and seek their own necessities; if they have already received teachings and know the Dharma themselves; if heretics steal the Dharma and cannot be subdued.
If a Bodhisattva, with a mind of resentment, does not comply with others, this is called committing a 'numerous offense,' and it arises from defilement. If it is due to laziness or negligence, it is an offense arising from non-defilement. The following do not constitute offenses: if they want to do something that is not in accordance with the Dharma; if one is sick, if one is powerless, if one protects the Sangha's rules; if although they are doing something in accordance with the Dharma, it could cause many people to do things that are not in accordance with the Dharma; if it is for the sake of subduing heretics, if it is to subdue the other with skillful means.
If a Bodhisattva knows that other beings
有實功德，以嫌恨心，不向人說，亦不讚嘆；有讚歎者，不唱善哉；是名為犯眾多犯，是犯染污起。若懶墮懈怠放逸，犯非染污起。不犯者：知彼少欲，護彼意故；若病，若無力；若以方便令彼調伏；若護僧制；若令彼人起煩惱，起溢喜，起慢，起非義，除此諸患故；若實功德，似非功德；若實善說，似非實說；若為摧伏外道邪見；若待說竟。
「若菩薩，見有眾生應呵責者，應折伏者，應罰黜者，以染污心，不呵責；若呵責，不折伏；若折伏，不罰黜；是名為犯眾多犯，是犯染污起。若懶墮懈怠放逸，犯非染污起。不犯者：彼不可治，不可與語，難可教誨，多起慊恨；若觀時；若恐因彼起斗諍相違，若相言訟；若僧諍，若壞僧；若彼不諂曲，有慚愧心，漸自改悔。
「若菩薩，成就種種神力，應恐怖者，而恐怖之；應引接者，而引接之；欲令眾生消信施故。不以神力恐怖，引接者，是名為犯眾多犯，是犯非染污起。不犯者：若彼眾生更起染著，外道謗聖，成就邪見，一切不犯。若彼發狂，若增苦受。
「諸大士！已說眾多突吉羅法，若菩薩，犯一一法，應作突吉羅懺。若不懺者，障菩薩戒。
「今問諸大士：是中清凈不？(三說)。
「諸大士！是中清凈，默然故，是事如是持。
【現代漢語翻譯】 現代漢語譯本： 如果有人有真實的功德，但因為嫌恨的心，不向別人說，也不讚嘆；有人讚嘆時，不隨聲說『善哉』；這叫做犯了眾多犯，是犯了染污心所引起的罪過。如果是由於懶惰、懈怠、放逸，則是犯了非染污心所引起的罪過。以下情況不構成犯罪：知道對方少欲知足，爲了維護對方的心意；如果生病，或者沒有力氣；如果用方便的方法使對方調伏；如果爲了維護僧團的制度；如果讓那個人生起煩惱、生起過度的歡喜、生起傲慢、生起不合義理的想法，爲了消除這些禍患；如果真實的功德，看起來不像功德；如果真實善妙的說法，聽起來不像真實的說法；如果爲了摧伏外道的邪見；如果等待對方說完。 如果菩薩，見到有眾生應該呵責的，應該折伏的，應該處罰的，卻因為染污心，不呵責；如果呵責了，不折伏；如果折伏了，不處罰；這叫做犯了眾多犯，是犯了染污心所引起的罪過。如果是由於懶惰、懈怠、放逸，則是犯了非染污心所引起的罪過。以下情況不構成犯罪：那個人不可救治，不能與他交談，難以教誨，容易生起怨恨；如果觀察時機不成熟；如果擔心因為他而引起爭鬥、互相違背，或者互相訴訟；或者僧團爭執，或者破壞僧團；如果那個人不諂媚，有慚愧心，逐漸自己改正。 如果菩薩，成就了種種神通力量，應該用神通恐怖的，就用神通恐怖他；應該用神通引導接引的，就用神通引導接引他；爲了讓眾生消除對信施的執著。不用神通力量恐怖、引導接引的，這叫做犯了眾多犯，是犯了非染污心所引起的罪過。以下情況不構成犯罪：如果那些眾生反而生起染著，外道誹謗聖人，成就邪見，一切都不構成犯罪。如果那個人發狂，或者增加痛苦感受。 諸位大士！已經說了眾多突吉羅（Dukkata，輕罪）法，如果菩薩，犯了其中任何一條，應該作突吉羅懺悔。如果不懺悔，就會障礙菩薩戒。 現在問諸位大士：這裡面清凈嗎？（重複三次）。 諸位大士！這裡面清凈，因為大家默然不語，這件事就這樣保持。
【English Translation】 English version: If someone possesses real merit but, due to resentment, does not speak of it to others or praise it; and when others praise it, does not respond with 'Excellent!'; this is called committing a multitude of offenses, an offense arising from defilement. If it is due to laziness, negligence, or carelessness, it is an offense arising from non-defilement. The following do not constitute offenses: knowing that the person is content with little, protecting their intention; if sick, or without strength; if using skillful means to subdue them; if protecting the monastic rules; if causing that person to arise with afflictions, excessive joy, arrogance, or unrighteous thoughts, in order to remove these troubles; if real merit appears as non-merit; if real good speech appears as non-real speech; if for the sake of subduing the wrong views of externalists; if waiting until the speech is finished. If a Bodhisattva sees beings who should be rebuked, should be subdued, or should be punished, but due to a defiled mind, does not rebuke; if rebuking, does not subdue; if subduing, does not punish; this is called committing a multitude of offenses, an offense arising from defilement. If it is due to laziness, negligence, or carelessness, it is an offense arising from non-defilement. The following do not constitute offenses: that person is incurable, cannot be spoken to, is difficult to teach, and easily gives rise to resentment; if observing the timing; if fearing that due to them, disputes, conflicts, or lawsuits will arise; or monastic disputes, or the destruction of the Sangha; if that person is not deceitful, has a sense of shame, and gradually reforms themselves. If a Bodhisattva has attained various supernatural powers, and should terrify with supernatural powers, then terrifies them; should guide and receive with supernatural powers, then guides and receives them; desiring to cause beings to eliminate attachment to offerings of faith. Not terrifying or guiding and receiving with supernatural powers is called committing a multitude of offenses, an offense arising from non-defilement. The following do not constitute offenses: if those beings instead arise with attachment, externalists slander the saints, or they attain wrong views, none of these constitute offenses. If that person becomes insane, or increases suffering. Great beings! Many Dukkata (light offense) practices have been spoken of. If a Bodhisattva commits any one of these, they should perform Dukkata confession. If they do not confess, it will obstruct the Bodhisattva precepts. Now I ask you, great beings: Are you pure in this? (said three times). Great beings! You are pure in this, because of your silence. Thus, this matter is maintained.
「諸大士！我已說菩薩四波羅夷法，眾多突吉羅法，此是彌勒世尊摩得勒伽和合說，律儀戒，攝善法戒，攝眾生戒。此諸戒法，能起菩薩行，能成菩薩道。
「諸大士！欲發心求阿耨多羅三藐三菩提者，當善護持。若護持者，不起像法法滅盡想，能令像法實義熾然，能令正法永不滅盡；心得正住，自成佛法；教化眾生，常無勞倦；善業畢竟，速成佛道！」
菩薩戒本
【現代漢語翻譯】 現代漢語譯本 『諸位大菩薩！我已經講說了菩薩的四種波羅夷法（根本重罪），以及眾多的突吉羅法（輕罪）。這些是彌勒世尊（Maitreya）的摩得勒伽（Matrika，論藏）所共同宣說的，包括律儀戒（Pratimoksha，防止惡行的戒律），攝善法戒（戒律以積累善行），攝眾生戒（戒律以利益眾生）。這些戒律，能夠發起菩薩的修行，能夠成就菩薩的道業。』 『諸位大菩薩！想要發起求取阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之心的人，應當好好地守護和保持這些戒律。如果能夠守護和保持這些戒律，就不會生起對像法（佛教衰退時期）和法滅盡（佛法完全消失）的憂慮，能夠使像法的真實意義熾盛顯現，能夠使正法永遠不會滅盡；內心能夠安住于正道，自身成就佛法；教化眾生時，常常不會感到疲勞厭倦；善業最終圓滿，迅速成就佛道！』 菩薩戒本
【English Translation】 English version 『Great Bodhisattvas! I have already spoken of the four Parajika dharmas (fundamental transgressions) of a Bodhisattva, and the many Dushkrta dharmas (minor transgressions). These are what the World Honored Maitreya (慈氏菩薩) together with the Matrika (摩得勒伽, collection of treatises) expounded, including the Pratimoksha precepts (律儀戒, precepts for preventing evil deeds), the precepts for gathering good dharmas (攝善法戒, precepts for accumulating good deeds), and the precepts for benefiting sentient beings (攝眾生戒, precepts for benefiting sentient beings). These precepts can initiate the practice of a Bodhisattva and can accomplish the path of a Bodhisattva.』 『Great Bodhisattvas! Those who wish to generate the mind seeking Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment) should carefully protect and maintain these precepts. If they can protect and maintain these precepts, they will not give rise to thoughts of the semblance dharma (像法, the period of decline of Buddhism) or the extinction of the Dharma (法滅盡, the complete disappearance of the Dharma), they can make the true meaning of the semblance dharma blaze forth, and they can ensure that the true Dharma will never be extinguished; their minds can abide in the right path, they themselves can accomplish the Buddha Dharma; when teaching and transforming sentient beings, they will never feel weary or fatigued; their good deeds will ultimately be perfected, and they will quickly accomplish the Buddha path!』 Bodhisattva Precepts