T24n1501_菩薩戒本
大正藏第 24 冊 No. 1501 菩薩戒本
No. 1501
菩薩戒本(出《瑜伽論．本事分》中菩薩地)
彌勒菩薩說
沙門玄奘奉 詔譯
若諸菩薩已受菩薩所受凈戒，應自數數專諦思惟，此是菩薩正所應作，此非菩薩正所應作。既思惟已，然後為成正所作業，當勤修學。又應專勵聽聞菩薩素呾纜藏，及以菩薩摩呾理迦，隨其所聞，當勤修學。
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，雖現有法而不捨施，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。
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
【現代漢語翻譯】 現代漢語譯本 No. 1501 菩薩戒本(出自《瑜伽師地論·本事分》中菩薩地) 彌勒菩薩說 沙門玄奘奉 詔譯 如果各位菩薩已經受持了菩薩所受的清凈戒律，應當經常專心致志地思考：『這是菩薩真正應該做的，這不是菩薩真正應該做的。』 思考之後，爲了成就真正應該做的事業，應當勤奮修學。 還要專心努力地聽聞菩薩的經藏（素呾纜藏），以及菩薩的論藏（摩呾理迦），根據所聽聞的內容，應當勤奮修學。 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，這被稱為第一種他勝處法。 如果各位菩薩現有資財，由於天性慳吝錢財的緣故，對於那些生活困苦、貧窮、無依無靠、正在尋求資財的人，來到面前時，不生起哀憐之心而行佈施。 對於那些正在尋求佛法的人，來到面前時，由於天性慳吝佛法的緣故，即使現有佛法也不肯施捨，這被稱為第二種他勝處法。 如果各位菩薩增長像這樣種類的忿怒纏縛，由於這個原因，不只是發起粗惡的言語就停止，由於被忿怒矇蔽的緣故，進而用手腳、石塊、刀杖等，捶打傷害損惱有情眾生，內心懷著猛烈強烈的忿恨意樂，有所違犯。 別人前來勸諫謝罪，不接受不忍耐、不捨棄怨恨的結縛，這被稱為第三種他勝處法。 如果各位菩薩誹謗菩薩藏（菩薩所應修學的經藏），喜愛宣說、開示、建立相似於正法的法，對於相似的法，或者自己深信理解，或者隨從他人而轉，這被稱為第四種他勝處法。 菩薩對於四種他勝處法，隨便違犯一種，更何況違犯全部，就不再能夠于現世之中，增長攝取菩薩廣大的菩提資糧，不能...
【English Translation】 English version No. 1501 BODHISATTVA PRATIMOKSHA (Extracted from the Bodhisattva-bhumi in the Bhumi-vastu section of the Yogacarabhumi-sastra) Said by Bodhisattva Maitreya (Future Buddha) Translated by the Shramana Xuanzang under Imperial Order If those Bodhisattvas have already received the pure precepts received by Bodhisattvas, they should frequently and attentively contemplate: 'This is what a Bodhisattva should truly do, this is not what a Bodhisattva should truly do.' Having contemplated, then in order to accomplish what should truly be done, they should diligently study. Furthermore, they should diligently listen to the Sutra-pitaka (Sutrantika-pitaka) for Bodhisattvas, and the Abhidharma-pitaka (Matrka) for Bodhisattvas, and according to what they have heard, they should diligently study. If those Bodhisattvas abide in the discipline of precepts, there are four parajika dharmas (defeats). What are the four? If those Bodhisattvas, for the sake of greedily seeking profit, offerings, and respect, praise themselves and disparage others, this is called the first parajika dharma. If those Bodhisattvas possess wealth, but due to their inherent stinginess, when those who are suffering, poor, without support or refuge, and are righteously seeking wealth, come before them, they do not arouse compassion and practice generosity. When those who are righteously seeking the Dharma come before them, due to their inherent stinginess of the Dharma, even though they possess the Dharma, they do not give it away, this is called the second parajika dharma. If those Bodhisattvas cultivate such kinds of anger entanglements, and because of this reason, they do not merely stop at uttering harsh words, but due to being obscured by anger, they further use their hands, feet, stones, knives, and staffs to beat, injure, and harm sentient beings, harboring intense and fierce anger in their minds, and commit offenses. When others come to admonish and apologize, they do not accept, do not endure, and do not relinquish the bonds of resentment, this is called the third parajika dharma. If those Bodhisattvas slander the Bodhisattva-pitaka (the Sutra-pitaka that Bodhisattvas should study), and delight in expounding, revealing, establishing, and promoting what resembles the true Dharma, and regarding what resembles the Dharma, they either deeply believe and understand it themselves, or follow others and are swayed by them, this is called the fourth parajika dharma. If a Bodhisattva violates any one of the four parajika dharmas, let alone violating all of them, they will no longer be able to, in this present life, increase and gather the vast Bodhi resources of a Bodhisattva, and cannot...
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，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。
如是菩薩安住菩薩凈戒律儀，于有違犯及無違犯，是染非染，軟中上品，應當了知。
若諸菩薩安住菩薩凈戒律儀，于日日中，若於如來，或為如來造制多所；若於正法，或為正法造經卷所，謂諸菩薩素呾纜藏，摩呾理迦；若於僧伽，謂十方界已入大地諸菩薩眾，若不以其或少或多諸供養具而為供養，下至以身一拜禮敬，下至以語一四句頌讚佛法僧真實功德；下至以心一清凈信隨念三寶真實功德；空度日夜，是名有犯，有所違越。若不恭敬懶墮懈怠而違犯者，是染違犯。若誤失念而違犯者，非染違犯。無違犯者：謂心狂亂；若已證入凈意樂地，常無違犯。由得清凈意樂菩薩，譬如已得證凈苾芻，恒時法爾于佛法僧，以勝供具承事供養。
【現代漢語翻譯】 現代漢語譯本： 如果仍然能夠在現世中保持意樂清凈，這僅僅被稱為相似菩薩，而不是真正的菩薩。 如果菩薩以輕微或中等的煩惱，觸犯了四種他勝處法（根本重罪），但不捨棄菩薩的清凈戒律儀，那麼這不算是捨棄。如果是以上品的煩惱觸犯，那才算是捨棄。如果菩薩觸犯了四種他勝處法，並且屢次發生，都毫無慚愧之心，反而深深地喜愛這些行為，認為這是功德，那麼這就可以說是上品纏犯。如果菩薩只是偶爾一次觸犯他勝處法，並不會因此就捨棄菩薩的清凈戒律儀，就像比丘觸犯他勝法，就會立刻失去別解脫戒一樣。 如果菩薩因為這些觸犯，而捨棄了菩薩的清凈戒律儀，那麼在現世中，他是可以再次受戒的，並非不能再受。就像比丘安住于別解脫戒，如果犯了他勝法，在現世中就不能再次受戒。 因此，安住于菩薩清凈戒律儀的菩薩，對於有違犯和無違犯，是染污還是非染污，以及輕微、中等、上品等情況，應當清楚地瞭解。 如果安住于菩薩清凈戒律儀的菩薩，在每一天中，對於如來（佛陀），或者爲了如來而建造佛塔；對於正法（佛法），或者爲了正法而抄寫經卷，比如菩薩的素呾纜藏（經藏），摩呾理迦（論藏）；對於僧伽（僧團），比如十方世界已經進入大地的諸菩薩眾，如果不以或多或少的供養品來供養，哪怕是以身體一拜來禮敬，哪怕是用語言一句四句偈來讚歎佛法僧的真實功德，哪怕是用內心一清凈的信心來隨念三寶的真實功德，就這樣空度日夜，這就是有犯，有所違越。如果不恭敬、懶惰懈怠而違犯，這是染污的違犯。如果是錯誤失念而違犯，這是非染污的違犯。沒有違犯的情況是：心神狂亂；或者已經證入凈意樂地，常常沒有違犯。因為得到了清凈意樂的菩薩，就像已經得到證凈的比丘一樣，總是自然而然地以殊勝的供品來承事供養佛法僧。
【English Translation】 English version: If one can still maintain purity of intention in the present life, that is only called a 'similar Bodhisattva,' not a true Bodhisattva. If a Bodhisattva, with mild or medium afflictions, violates the four parajika dharmas (defeats), but does not abandon the pure precepts of a Bodhisattva, then it is not considered abandonment. If the violation is with supreme afflictions, then it is considered abandonment. If Bodhisattvas violate the four parajika dharmas, repeatedly engaging in them without any sense of shame, and deeply cherish these actions, considering them meritorious, then this is known as supreme affliction. If a Bodhisattva only once violates a parajika dharma, they do not immediately abandon the pure precepts of a Bodhisattva, just as a Bhikshu who violates a parajika dharma immediately loses their Pratimoksha vows. If a Bodhisattva, due to these violations, abandons the pure precepts of a Bodhisattva, then in the present life, they are capable of receiving them again, not incapable. It is not like a Bhikshu abiding in the Pratimoksha vows who, if they violate a parajika dharma, is not capable of receiving them again in the present life. Thus, a Bodhisattva abiding in the pure precepts of a Bodhisattva should clearly understand the situations of violation and non-violation, whether they are defiled or undefiled, and whether they are mild, medium, or supreme. If a Bodhisattva abiding in the pure precepts of a Bodhisattva, every day, towards the Tathagata (Buddha), or for the Tathagata constructs a stupa; towards the Dharma (Buddhist teachings), or for the Dharma copies scriptures, such as the Bodhisattva's Sutra Pitaka (collection of discourses), Matrika (treatises); towards the Sangha (community), such as the Bodhisattva assembly in the ten directions who have entered the great earth, if they do not offer with various offerings, whether small or large, even if it is just a bow of respect, even if it is just a four-line verse praising the true qualities of the Buddha, Dharma, and Sangha, even if it is just with a pure mind of faith recollecting the true qualities of the Three Jewels, and thus spends the days and nights in vain, this is considered a transgression, a violation. If the violation is due to disrespect, laziness, or negligence, it is a defiled violation. If the violation is due to mistake or forgetfulness, it is an undefiled violation. There is no violation in the case of mental derangement, or if one has already attained the pure intention ground, there is constantly no violation. Because a Bodhisattva who has attained pure intention, is like a Bhikshu who has attained purity, always naturally serves and makes offerings to the Buddha, Dharma, and Sangha with excellent offerings.
若諸菩薩安住菩薩凈戒律儀，有其大欲而無喜足，于諸利養及以恭敬生著不捨，是名有犯，有所違越，是染違犯。無違犯者：謂為斷彼生起樂欲，發勤精進，攝彼對治，雖勤遮遏，而為猛利性惑所蔽，數起現行。
若諸菩薩安住菩薩凈戒律儀，見諸耆長，有德可敬同法者來，憍慢所制，懷嫌恨心，懷恚惱心，不起承迎，不推勝座。若有他來語言談論、慶慰、請問，憍慢所制，懷嫌恨心，懷恚惱心，不稱正理，發言酬對，是名有犯，有所違越，是染違犯。非憍慢制，無嫌恨心，無恚惱心，但由懶墮、懈怠、忘念、無記之心，是名有犯，有所違越，非染違犯。無違犯者：謂遭重病；或心狂亂；或自睡眠他生覺想而來親附，語言談論、慶慰、請問；或自為他宣說諸法論義抉擇；或復與余談論慶慰；或他說法論義抉擇屬耳而聽；或有違犯說正法者，為欲將護說法者心；或欲方便調彼伏彼，出不善處，安立善處；或護僧制；或為將護多有情心而不酬對，皆無違犯。
若諸菩薩安住菩薩凈戒律儀，他來延請，或往居家，或往余寺，奉施飲食及衣服等諸資生具，憍慢所制，懷嫌恨心，懷恚惱心，不至其所，不受所請，是名有犯，有所違越，是染違犯。若由懶墮、懈怠、忘念、無記之心，不至其所，不受所請，是名
【現代漢語翻譯】 現代漢語譯本 若有菩薩安住于菩薩清凈戒律，卻貪求無厭，對於各種利養和恭敬產生執著而不捨棄，這稱為有犯，有所違越，是染污性的違犯。沒有違犯的情況是：爲了斷除貪求利養的慾望，發起勤奮精進，採取對治方法，即使努力遮止，卻被強烈的煩惱所矇蔽，多次生起現行。
若有菩薩安住于菩薩清凈戒律，見到年長有德、值得尊敬的同修道友前來，卻被驕慢所控制，心懷嫌恨，心懷惱怒，不起身迎接，不讓出好的座位。如果有人前來與你交談、慶賀、詢問，卻被驕慢所控制，心懷嫌恨，心懷惱怒，不按照正理，好好地回答，這稱為有犯，有所違越，是染污性的違犯。如果不是被驕慢控制，沒有嫌恨心，沒有惱怒心，只是因為懶惰、懈怠、忘念、無記之心，這稱為有犯，有所違越，但不是染污性的違犯。沒有違犯的情況是：遭遇重病；或者精神錯亂；或者自己正在睡覺，別人產生覺想前來親近，與你交談、慶賀、詢問；或者自己正在為他人宣說諸法、論義、抉擇；或者正在與其他人交談慶賀；或者別人正在說法、論義、抉擇，你專心傾聽；或者有人違犯了正法，爲了維護說法者的心；或者爲了方便調伏對方，使其脫離不善之處，安立於善處；或者爲了守護僧團的制度；或者爲了維護多數有情的心而不作回答，這些都沒有違犯。
若有菩薩安住于菩薩清凈戒律，他人前來邀請，或者去他人家裡，或者去其他寺廟，奉獻飲食以及衣服等各種生活資具，卻被驕慢所控制，心懷嫌恨，心懷惱怒，不去赴約，不接受邀請，這稱為有犯，有所違越，是染污性的違犯。如果因為懶惰、懈怠、忘念、無記之心，不去赴約，不接受邀請，這稱為有犯
【English Translation】 English version If Bodhisattvas abide in the pure precepts of a Bodhisattva, but are greatly desirous and lack contentment, clinging to offerings and respect without relinquishing them, this is called an offense, a transgression, a defiled transgression. There is no transgression when, in order to sever the arising of pleasurable desire for them, they diligently exert themselves, taking up the antidote. Although diligently restraining, they are obscured by intense afflictions and repeatedly engage in such actions.
If Bodhisattvas abide in the pure precepts of a Bodhisattva, and when elders, virtuous, venerable, or fellow practitioners come, they are controlled by arrogance, harboring resentment and anger, not rising to greet them, nor offering them superior seats. If others come to converse, congratulate, or inquire, but they are controlled by arrogance, harboring resentment and anger, not responding appropriately, this is called an offense, a transgression, a defiled transgression. If not controlled by arrogance, without resentment or anger, but due to laziness, negligence, forgetfulness, or an indifferent mind, this is called an offense, a transgression, but not a defiled transgression. There is no transgression when they are seriously ill, or mentally deranged, or asleep and others, having thoughts, approach to converse, congratulate, or inquire; or when they are expounding the Dharma, discussing meanings, or making determinations for others; or when they are conversing or congratulating others; or when others are teaching the Dharma, discussing meanings, or making determinations, and they are listening attentively; or when someone violates the true Dharma, and they wish to protect the mind of the Dharma teacher; or when they wish to skillfully subdue and tame them, leading them out of unwholesome states and establishing them in wholesome states; or when protecting the monastic rules; or when protecting the minds of many sentient beings and therefore do not respond, there is no transgression.
If Bodhisattvas abide in the pure precepts of a Bodhisattva, and others invite them to their homes or other monasteries, offering food, clothing, and other necessities, but they are controlled by arrogance, harboring resentment and anger, not going to the place, not accepting the invitation, this is called an offense, a transgression, a defiled transgression. If due to laziness, negligence, forgetfulness, or an indifferent mind, they do not go to the place, not accepting the invitation, this is called an offense.
有犯，有所違越，非染違犯。無違犯者：或有疾病；或無氣力；或心狂亂；或處懸遠；或道有怖；或欲方便調彼伏彼，出不善處，安立善處；或余先請；或為無間修諸善法，欲護善品令無暫廢；或為引攝未曾有義；或為所聞法義無退；如為所聞法義無退，論義抉擇當知亦爾；或復知彼懷損惱心，詐來延請；或為護他多嫌恨心；或護僧制；不至其所，不受所請，皆無違犯。
若諸菩薩安住菩薩凈戒律儀，他持種種生色、可染、末尼、真珠、琉璃等寶，及持種種眾多上妙財利供具，慇勤奉施，由嫌恨心，或恚惱心，違拒不受，是名有犯，有所違越，是染違犯；舍有情故。若由懶墮、懈怠、忘念、無記之心，違拒不受，是名有犯，有所違越，非染違犯。無違犯者：或心狂亂；或觀受已心生染著；或觀后時彼定追悔；或復知彼于施迷亂；或知施主隨舍隨受；由是因緣定當貧匱；或知此物是僧伽物、窣堵波物；或知此物劫盜他得；或知此物由是因緣多生過患；或殺或縛、或罰或黜、或嫌或責，違拒不受，皆無違犯。
若諸菩薩安住菩薩凈戒律儀，他來求法，懷嫌恨心，懷恚惱心，嫉妒變異，不施其法，是名有犯，有所違越，是染違犯。若由懶墮、懈怠、忘念、無記之心，不施其法，是名有犯，有所違越，非染違犯。
無違犯者：謂諸外道伺求過短；或有重病；或心狂亂；或欲方便調彼伏彼，出不善處安立善處；或於是法未善通利；或復見彼不生恭敬，無有羞愧，以惡威儀而來聽受；或復知彼是鈍根性，于廣法教，得法究竟，深生怖畏，當生邪見，增長邪執，衰損惱壞；或復知彼法至其手，轉布非人；而不施與，皆無違犯。
若諸菩薩安住菩薩凈戒律儀，于諸暴惡犯戒有情，懷嫌恨心，懷恚惱心，由彼暴惡犯戒為緣，方便棄捨，不作饒益，是名有犯，有所違越，是染違犯。若由懶墮、懈怠、棄捨，由忘念故，不作饒益，是名有犯，有所違越，非染違犯。何以故？非諸菩薩于凈持戒身語意業，寂靜現行諸有情所，起憐愍心欲作饒益。如於暴惡犯戒有情，于諸苦因而現轉者。無違犯者：謂心狂亂；或欲方便調彼伏彼，廣說如前；或為將護多有情心；或護僧制；方便棄捨，不作饒益，皆無違犯。
若諸菩薩安住菩薩凈戒律儀，如薄伽梵于別解脫毗奈耶中，將護他故，建立遮罪，制諸聲聞令不造作，諸有情類，未凈信者令生凈信，已凈信者令倍增長。于中菩薩與諸聲聞應等修學，無有差別。何以故？以諸聲聞自利為勝，尚不棄捨將護他行，為令有情未信者信，信者增長，學所學處，何況菩薩利他為勝。
若諸菩薩安住菩
【現代漢語翻譯】 現代漢語譯本 無違犯者：指的是那些外道伺機尋找過失和缺點；或者（對方）身患重病；或者心神狂亂；或者想要方便地調伏對方，使其從不善之處轉到安立於良善之處；或者對於佛法還沒有完全通達領會；或者看到對方對佛法不生恭敬心，沒有羞愧之心，以不莊重的儀態前來聽受佛法；或者知道對方是遲鈍的根性，對於廣大的佛法教義，獲得究竟的佛法，會深深地產生怖畏，將會產生邪見，增長邪執，導致衰損和惱壞；或者知道佛法到了他的手中，會傳播給不適合的人；而不施與佛法，這些情況都沒有違犯（菩薩戒）。 如果菩薩安住于菩薩清凈戒律，對於那些暴惡、違犯戒律的有情，心懷嫌恨，心懷惱怒，因為他們暴惡違犯戒律的緣故，就想方設法地捨棄他們，不給予饒益，這叫做有犯戒，有所違越，是染污的違犯。如果因為懶惰、懈怠而捨棄，因為忘唸的緣故，不給予饒益，這叫做有犯戒，有所違越，但不是染污的違犯。為什麼呢？因為菩薩對於那些清凈持戒、身語意業寂靜的有情，會生起憐憫之心，想要給予饒益，而不是像對待那些正在遭受痛苦因果報應的暴惡違犯戒律的有情那樣。沒有違犯的情況：指的是心神狂亂；或者想要方便地調伏對方，內容如前所述；或者爲了保護多數有情的心；或者爲了維護僧團的制度；想方設法地捨棄他們，不給予饒益，這些都沒有違犯。 如果菩薩安住于菩薩清凈戒律，就像薄伽梵（Bhagavan，世尊）在別解脫毗奈耶（Pratimoksha Vinaya，戒律）中，爲了護念他人，建立遮罪（避免犯戒的規定），制止聲聞（Sravaka，佛陀的弟子）不要造作惡業，使那些沒有清凈信心的人產生清凈的信心，使已經有清凈信心的人信心倍增。在這方面，菩薩應該和聲聞一樣修學，沒有差別。為什麼呢？因為聲聞以自利為重，尚且不捨棄護念他人的行為，爲了使有情中沒有信心的人產生信心，使有信心的人增長信心，而學習應該學習之處，何況是以利他為重的菩薩呢？ 如果菩薩安住于菩薩
【English Translation】 English version Non-transgressors: Refers to those non-Buddhists who seek faults and shortcomings; or those who are seriously ill; or those whose minds are deranged; or those who wish to skillfully subdue them, to transform them from unwholesome states to wholesome states; or those who have not yet fully understood the Dharma; or those who are seen to have no respect for the Dharma, no sense of shame, and come to listen with improper conduct; or those who are known to be of dull faculties, and who would be deeply frightened by the vast Dharma teachings and the attainment of ultimate Dharma, and would develop wrong views, increase wrong attachments, and suffer decline and harm; or those who are known to pass the Dharma to unsuitable people if it were given to them; not giving the Dharma to them is not a transgression. If Bodhisattvas abide in the pure precepts of the Bodhisattva, and harbor resentment and anger towards violent and immoral sentient beings, and because of their violent and immoral behavior, they abandon them and do not benefit them, this is called a transgression, a violation, a defiled transgression. If they abandon them out of laziness, negligence, or forgetfulness, and do not benefit them, this is called a transgression, a violation, but not a defiled transgression. Why? Because Bodhisattvas have compassion and wish to benefit those sentient beings who purely uphold the precepts and whose body, speech, and mind are peaceful, not like those violent and immoral sentient beings who are currently experiencing the results of their suffering. There is no transgression in the following cases: when the mind is deranged; or when wishing to skillfully subdue them, as described before; or when protecting the minds of many sentient beings; or when protecting the monastic rules; abandoning them and not benefiting them is not a transgression. If Bodhisattvas abide in the pure precepts of the Bodhisattva, just as the Bhagavan (Bhagavan, The World-Honored One) in the Pratimoksha Vinaya (Pratimoksha Vinaya, the code of monastic discipline), established prohibitive precepts to protect others, preventing the Sravakas (Sravaka, disciples of the Buddha) from committing evil deeds, so that those who do not have pure faith may develop pure faith, and those who already have pure faith may increase their faith. In this regard, Bodhisattvas should study and practice the same as the Sravakas, without any difference. Why? Because Sravakas prioritize their own benefit, yet they do not abandon the practice of protecting others, in order to cause those sentient beings who do not have faith to develop faith, and those who have faith to increase their faith, and to learn what should be learned, how much more so should Bodhisattvas, who prioritize benefiting others? If Bodhisattvas abide in the pure precepts of the Bodhisattva
薩凈戒律儀，如薄伽梵于別解脫毗奈耶中，為令聲聞少事少業少希望住，建立遮罪，制諸聲聞令不造作；于中菩薩與諸聲聞，不應等學。何以故？以諸聲聞自利為勝，不顧利他，于利他中少事少業少希望住，可名為妙；非諸菩薩利他為勝，不顧自利，于利他中少事少業少希望住得名為妙。
如是菩薩為利他故，從非親里長者居士婆羅門等，及恣施家，應求百千種種衣服，觀彼有情有力無力，隨其所施如應而受，如說求衣，求缽亦爾。如求衣、缽，如是自求種種絲縷，令非親里為織作衣。為利他故，應蓄種種憍奢耶衣，諸坐臥具，事各至百，生色可染百千拘胝，復過是數，亦應取積。如是等中少事少業少希望住制止遮罪，菩薩不與聲聞共學。安住凈戒律儀菩薩，于利他中，懷嫌恨心，懷恚惱心，少事少業少希望住，是名有犯，有所違越，是染違犯。若由懶墮、懈怠、忘念、無記之心，少事少業少希望住，是名有犯，有所違越，非染違犯。
若諸菩薩安住菩薩凈戒律儀，善權方便，為利他故，于諸性罪少分現行，由是因緣，于菩薩戒無所違犯，生多功德。謂如菩薩，見惡劫賊為貪財故，欲殺多生，或復欲害大德聲聞、獨覺、菩薩，或復欲造多無間業。見是事已，發心思惟：「我若斷彼惡眾生命，墮那落迦，如
【現代漢語翻譯】 現代漢語譯本 關於菩薩的清凈戒律，正如薄伽梵（Bhagavan，世尊）在別解脫毗奈耶（Pratimoksha Vinaya，戒律）中所說，爲了讓聲聞（Śrāvaka，弟子）們少事、少業、少希望地安住，設立了遮罪（prohibitory offenses），告誡聲聞們不要造作這些罪行；在這方面，菩薩與聲聞不應同樣學習。為什麼呢？因為聲聞以自身解脫為重，不顧及利益他人，在利益他人方面少事、少業、少希望地安住，可以稱之為妙；而菩薩以利益他人為重，不顧及自身利益，如果在利益他人方面少事、少業、少希望地安住，就不能稱之為妙。
因此，菩薩爲了利益他人，可以從非親屬的長者、居士、婆羅門等，以及樂於佈施的施主那裡，請求成百上千種不同的衣服，觀察那些有情眾生是否有能力，根據他們所施捨的如理如法地接受。就像請求衣服一樣，請求缽（bowl，食器）也是如此。就像請求衣服和缽一樣，菩薩也可以自己請求各種絲線，讓非親屬的人為自己織造衣服。爲了利益他人，菩薩應該儲藏各種精美的絲綢衣服，以及各種坐臥用具，每種物品的數量可以達到一百件，染色的顏色可以達到成百上千俱胝（koti，印度計數單位，一俱胝等於一千萬），甚至超過這個數字，也應該取用和積蓄。在這些方面，如果限制菩薩少事、少業、少希望地安住，設立制止遮罪，菩薩不應與聲聞共同學習。安住于清凈戒律的菩薩，如果在利益他人時，心懷嫌恨、心懷恚惱，反而少事、少業、少希望地安住，這就是犯戒，有所違越，是染污的違犯。如果因為懶惰、懈怠、忘念、無記之心，而少事、少業、少希望地安住，這也是犯戒，有所違越，但不是染污的違犯。
如果諸位菩薩安住于菩薩的清凈戒律，善用權巧方便，爲了利益他人，對於某些本質上是罪行的行為，稍微顯現出來，因為這個原因，對於菩薩戒並沒有違犯，反而會產生很多功德。比如菩薩看到兇惡的劫匪爲了貪圖錢財，想要殺害很多生命，或者想要加害有大功德的聲聞、獨覺（Pratyekabuddha，緣覺）、菩薩，或者想要造作多種無間業（Avīci karma，必墮地獄之業）。看到這些事情之後，菩薩發起心思，思考：『我如果斷絕那個惡人的性命，就會墮入那落迦（Naraka，地獄），'
【English Translation】 English version Regarding the pure precepts of a Bodhisattva, as the Bhagavan (Blessed One) said in the Pratimoksha Vinaya (Discipline of Individual Liberation), in order to enable the Śrāvakas (Disciples) to dwell with few activities, few involvements, and few desires, prohibitive offenses were established, instructing the Śrāvakas not to commit these offenses; in this respect, Bodhisattvas and Śrāvakas should not learn in the same way. Why? Because Śrāvakas prioritize their own liberation, without regard for benefiting others, and it is considered excellent for them to dwell with few activities, few involvements, and few desires in benefiting others; whereas Bodhisattvas prioritize benefiting others, without regard for their own benefit, and it cannot be considered excellent for them to dwell with few activities, few involvements, and few desires in benefiting others.
Therefore, for the sake of benefiting others, a Bodhisattva may request hundreds and thousands of various kinds of clothing from elders, householders, Brahmins, etc., who are not relatives, as well as from generous donors, observing whether those sentient beings have the capacity, and accepting according to what they offer in accordance with the Dharma. Just as with requesting clothing, so too with requesting a bowl (for food). Just as with requesting clothing and a bowl, a Bodhisattva may also request various silk threads and have non-relatives weave clothing for them. For the sake of benefiting others, a Bodhisattva should store various exquisite silk garments, as well as various sitting and sleeping implements, each item numbering up to a hundred, and the colors for dyeing may reach hundreds and thousands of kotis (an Indian unit of measurement, one koti equals ten million), or even more, and they should also acquire and accumulate these. In these matters, if restricting the Bodhisattva to dwell with few activities, few involvements, and few desires, and establishing prohibitive offenses, the Bodhisattva should not learn this in common with the Śrāvakas. A Bodhisattva abiding in pure precepts, if harboring resentment or anger while benefiting others, and instead dwelling with few activities, few involvements, and few desires, this is considered an offense, a transgression, and a defiled transgression. If due to laziness, negligence, forgetfulness, or an indifferent mind, one dwells with few activities, few involvements, and few desires, this is also considered an offense, a transgression, but not a defiled transgression.
If Bodhisattvas abide in the pure precepts of a Bodhisattva, skillfully employing expedient means, and for the sake of benefiting others, slightly manifest certain actions that are inherently sinful, due to this reason, there is no violation of the Bodhisattva precepts, and instead, much merit is generated. For example, if a Bodhisattva sees a vicious robber intending to kill many lives for the sake of greed, or intending to harm virtuous Śrāvakas, Pratyekabuddhas (Solitary Buddhas), or Bodhisattvas, or intending to commit various Avīci karmas (actions leading to inevitable rebirth in hell), having seen these things, the Bodhisattva generates the thought: 'If I were to end the life of that evil person, I would fall into Naraka (Hell),'
其不斷，無間業成當受大苦，我寧殺彼墮那落迦，終不令其受無間苦。」如是菩薩意樂思惟，于彼眾生，或以善心，或無記心，知此事已，為當來故，深生慚愧，以憐愍心而斷彼命。由是因緣，于菩薩戒無所違犯，生多功德。
又如菩薩，見有增上增上宰官，上品暴惡，于諸有情無有慈愍，專行逼惱。菩薩見已，起憐愍心，發生利益安樂意樂，隨力所能，若廢若黜增上等位。由是因緣，于菩薩戒無所違犯，生多功德。
又如菩薩，見劫盜賊，奪他財物，若僧伽物，窣堵波物，取多物已，執為己有，縱情受用。菩薩見已，起憐愍心，于彼有情發生利益安樂意樂，隨力所能，逼而奪取，勿令受用如是財故，當受長夜無義無利，由此因緣，所奪財寶，若僧伽物還復僧伽，窣堵波物還窣堵波，若有情物還復有情。
又見眾生，或園林主，取僧伽物，窣堵波物，言是己有，縱情受用。菩薩見已，思擇彼惡，起憐愍心，勿令因此邪受用業，當受長夜無義無利，隨力所能，廢其所主。菩薩如是雖不與取，而無違犯，生多功德。
又如菩薩，處在居家，見有女色，現無系屬，習淫慾法，繼心菩薩，求非梵行。菩薩見已，作意思惟，勿令心恚，多生非福，若隨其欲，便得自在，方便安處，令種善根，亦當令其舍
【現代漢語翻譯】 現代漢語譯本：如果他們不斷地造作惡業，沒有間斷，那麼他們將會承受巨大的痛苦。我寧願殺了他們自己墮入那落迦（地獄），也終究不讓他們承受無間地獄的痛苦。』像這樣，菩薩以歡喜心思考，對於那些眾生，或者以善心，或者以無記心，知道這件事之後，爲了他們的未來，深深地感到慚愧，以憐憫心斷除了他們的生命。由於這個因緣，菩薩並沒有違犯菩薩戒，反而生出許多功德。 又比如菩薩，看見有位增上增上宰官（權力極大的官員），極其暴虐，對於一切有情眾生沒有慈悲憐憫之心，專門施行逼迫惱害的行為。菩薩看見之後，生起憐憫之心，發起利益安樂的意樂，儘自己的能力，廢除或者罷免他的增上等位。由於這個因緣，菩薩並沒有違犯菩薩戒，反而生出許多功德。 又比如菩薩，看見有劫匪盜賊，奪取他人的財物，或者是僧伽（僧團）的財物，窣堵波（佛塔）的財物，拿走很多財物之後，據爲己有，縱情享用。菩薩看見之後，生起憐憫之心，對於那些有情眾生髮起利益安樂的意樂，儘自己的能力，逼迫他們奪取回財物，不要讓他們因為享用這些財物，而將要長夜承受沒有意義沒有利益的果報。由於這個因緣，所奪取的財寶，如果是僧伽的財物就歸還僧伽，如果是窣堵波的財物就歸還窣堵波，如果是有情眾生的財物就歸還有情眾生。 又看見有些眾生，或者是園林的主人，拿取僧伽的財物，窣堵波的財物，說是自己的，縱情享用。菩薩看見之後，思量他們的惡行，生起憐憫之心，不要讓他們因為這種邪惡的受用行為，將要長夜承受沒有意義沒有利益的果報，儘自己的能力，廢除他們所主的地位。菩薩像這樣雖然沒有不予而取，但是也沒有違犯戒律，反而生出許多功德。 又比如菩薩，身處在家，看見有女子，現在沒有歸屬，習慣於淫慾之法，持續地引誘菩薩，求非梵行（不正當的性行為）。菩薩看見之後，這樣思惟，不要讓（自己）心中生起嗔恚，多生不好的福報，如果順從她的慾望，她便能得到自在，（菩薩就）方便地安頓她，讓她種下善根，也應當讓她捨棄（淫慾之法）。
【English Translation】 English version: 'If they continuously create bad karma without interruption, they will suffer greatly. I would rather kill them and fall into Naraka (hell) myself than let them suffer the pain of Avici hell.' Thus, the Bodhisattva contemplates with joy, and towards those beings, either with a good heart or with a neutral heart, knowing this matter, for their future, feels deep shame, and with a compassionate heart, takes their lives. Because of this cause, the Bodhisattva does not violate the Bodhisattva precepts, but instead generates much merit. Furthermore, for example, a Bodhisattva sees an increasingly powerful official, extremely tyrannical, who has no compassion for sentient beings and only engages in oppressive and harmful actions. Upon seeing this, the Bodhisattva generates a compassionate heart, initiates the intention of benefiting and bringing happiness, and to the best of their ability, removes or dismisses them from their high position. Because of this cause, the Bodhisattva does not violate the Bodhisattva precepts, but instead generates much merit. Furthermore, for example, a Bodhisattva sees robbers and thieves stealing others' property, or the property of the Sangha (monastic community), or the property of Stupas (Buddhist monuments), taking much property and claiming it as their own, indulging in its enjoyment. Upon seeing this, the Bodhisattva generates a compassionate heart, initiates the intention of benefiting and bringing happiness to those sentient beings, and to the best of their ability, forces them to return the property, so that they will not suffer meaningless and unprofitable consequences for a long night due to enjoying this property. Because of this cause, the stolen treasures, if they belong to the Sangha, are returned to the Sangha; if they belong to the Stupa, are returned to the Stupa; and if they belong to sentient beings, are returned to the sentient beings. Furthermore, one sees beings, such as the owners of gardens, taking the property of the Sangha or the property of Stupas, claiming it as their own, and indulging in its enjoyment. Upon seeing this, the Bodhisattva contemplates their evil deeds, generates a compassionate heart, so that they will not suffer meaningless and unprofitable consequences for a long night due to this evil enjoyment, and to the best of their ability, removes them from their position of ownership. Although the Bodhisattva does not take what is not given in this way, they do not violate the precepts, but instead generate much merit. Furthermore, for example, a Bodhisattva, being a householder, sees a woman who is currently unattached, accustomed to the practice of sexual desire, continuously enticing the Bodhisattva, seeking non-celibate conduct (improper sexual behavior). Upon seeing this, the Bodhisattva thinks in this way: 'Do not let anger arise in (my) heart, generating much bad fortune. If I follow her desires, she will gain freedom,' (the Bodhisattva) then skillfully settles her, allowing her to plant good roots, and should also cause her to abandon (sexual desire).
不善業。住慈愍心，行非梵行。雖習如是穢染之法，而無所犯，多生功德。出家菩薩，為護聲聞聖所教誡，令不壞滅，一切不應行非梵行。
又如菩薩，為多有情解脫命難、囹圄縛難、刖手足難、劓鼻刵耳剜眼等難，雖諸菩薩為自命難，亦不正知說于妄語，然為救脫彼有情故，知而思擇，故說妄語。以要言之，菩薩唯觀有情義利，非無義利，自無染心，唯為饒益諸有情故，覆想正知而說異語，說是語時，于菩薩戒無所違犯，生多功德。
又如菩薩，見諸有情，為惡友朋之所攝受，親愛不捨。菩薩見已，起憐愍心，發生利益安樂意樂，隨能隨力說離間語，令離惡友，舍相親愛，勿令有情，由近惡友，當受長夜無義無利。菩薩如是以饒益心，說離間語，乖離他愛，無所違犯，生多功德。
又如菩薩，見諸有情，為行越路非理而行，出粗惡語，猛利訶擯，方便令其出不善處安立善處。菩薩如是以饒益心，于諸有情，出粗惡語，無所違犯，生多功德。
又如菩薩，見諸有情，信樂倡伎吟詠歌諷，或有信樂王賊飲食、淫蕩街衢無義之論。菩薩于中皆悉善巧，于彼有情起憐愍心，發生利益安樂意樂，現前為作綺語相應種種倡伎吟詠歌諷、王賊飲食淫衢等論，令彼有情歡喜引攝，自在隨屬，方便獎導，出不
【現代漢語翻譯】 現代漢語譯本： 不善業：如果菩薩懷著慈悲之心，卻行非梵行（不正當的性行為），即使做了這些不清凈的行為，也沒有違犯戒律，反而會產生很多功德。出家的菩薩，爲了保護聲聞（小乘佛教徒）所受的教誡，不讓其破滅，一切都不應該行非梵行。 又如菩薩，爲了讓眾多有情（眾生）解脫性命之危、牢獄之災、被砍手腳之苦、割鼻剜眼等苦難，即使菩薩爲了保全自己的性命，也不會明知故犯地說謊。但是爲了救助那些有情，經過思考選擇后，才說妄語。總而言之，菩薩只關注對有情是否有益，而不是無意義的事情。自己沒有染污之心，只是爲了利益眾生，經過考慮和正確的認知后才說不同的言語。說這些話的時候，菩薩並沒有違犯戒律，反而會產生很多功德。 又如菩薩，看到一些有情被惡友（壞朋友）所迷惑，親近喜愛而不捨離。菩薩看到后，生起憐憫之心，想要給他們帶來利益和安樂，於是儘自己所能說離間語，讓他們離開惡友，捨棄彼此的親愛，不要讓有情因為親近惡友，而長期遭受無意義的損害。菩薩像這樣以饒益之心說離間語，使他人分離，並沒有違犯戒律，反而會產生很多功德。 又如菩薩，看到一些有情，在錯誤的道路上非理性地行走，就說粗暴惡劣的語言，嚴厲地呵斥驅趕，用方便的方法讓他們離開不好的地方，安置在好的地方。菩薩像這樣以饒益之心，對有情說粗暴惡劣的語言，並沒有違犯戒律，反而會產生很多功德。 又如菩薩，看到一些有情，喜歡倡伎（賣藝者）的吟唱歌諷，或者喜歡國王、盜賊、飲食、**街衢（妓院）等無意義的言論。菩薩對這些都很精通，對那些有情生起憐憫之心，想要給他們帶來利益和安樂，於是就親自表演與綺語相應的各種倡伎吟唱歌諷、國王盜賊飲食淫衢等言論，讓那些有情歡喜，被吸引，自在地跟隨，然後用方便的方法引導他們，脫離不
【English Translation】 English version: Non-virtuous actions: If a Bodhisattva, dwelling in a mind of loving-kindness and compassion, engages in non-celibate conduct (improper sexual behavior), even though practicing such impure dharmas, they commit no offense and generate much merit. A monastic Bodhisattva, in order to protect the precepts taught by the Shravakas (followers of Hinayana Buddhism), preventing them from being destroyed, should not engage in non-celibate conduct at all. Furthermore, if a Bodhisattva, in order to liberate many sentient beings from dangers to their lives, imprisonment, mutilation of hands and feet, cutting off noses and ears, gouging out eyes, etc., even if the Bodhisattva faces a threat to their own life, they would not knowingly speak a falsehood. However, in order to rescue those sentient beings, after careful consideration and deliberation, they speak a falsehood. In short, a Bodhisattva only considers what is beneficial to sentient beings, not what is meaningless. Without any defiled intention, solely for the benefit of all sentient beings, after reflection and with correct knowledge, they speak different words. When speaking these words, the Bodhisattva does not violate any precepts, but generates much merit. Furthermore, if a Bodhisattva sees sentient beings who are influenced by evil friends (bad companions), clinging to them with affection and unwillingness to leave, the Bodhisattva, upon seeing this, arises with a compassionate heart, generating the intention to bring benefit and happiness. They then use whatever means they can to speak words of discord, causing them to leave their evil friends and abandon their affection for each other, so that the sentient beings will not, due to associating with evil friends, suffer meaningless harm for a long time. The Bodhisattva, in this way, speaks words of discord with a beneficial intention, separating others from their attachments, without violating any precepts, but generating much merit. Furthermore, if a Bodhisattva sees sentient beings walking irrationally on the wrong path, they speak harsh and unpleasant words, fiercely scolding and driving them away, using skillful means to lead them away from bad places and establish them in good places. The Bodhisattva, in this way, speaks harsh and unpleasant words to sentient beings with a beneficial intention, without violating any precepts, but generating much merit. Furthermore, if a Bodhisattva sees sentient beings who enjoy the singing and chanting of entertainers (performers), or who enjoy meaningless discussions about kings, thieves, food and drink, **streets of prostitution (brothels). The Bodhisattva is skilled in all of these things, and upon seeing those sentient beings, arises with a compassionate heart, generating the intention to bring benefit and happiness. They then personally perform various kinds of entertainment, singing, chanting, and discussions about kings, thieves, food and drink, and streets of prostitution, which are in accordance with frivolous speech, causing those sentient beings to be delighted, attracted, and freely follow them. Then, using skillful means, they guide them away from
善處安立善處。菩薩如是現行綺語，無所違犯，生多功德。
若諸菩薩安住菩薩凈戒律儀，生起詭詐虛談現相，方便研求假利求利，味邪命法無有羞恥，堅持不捨，是名有犯，有所違越，是染違犯。無違犯者：若為除遣生起樂欲，發勤精進，煩惱熾盛，蔽抑其心，時時現起。
若諸菩薩安住菩薩凈戒律儀，為掉所動，心不寂靜，不樂寂靜，高聲嬉戲，諠嘩紛聒，輕躁騰躍，望他歡笑，如此諸緣，是名有犯，有所違越，是染違犯。若忘念起，非染違犯。無違犯者：若為除遣生起欲樂，廣說如前；若欲方便解他所生嫌恨令息；若欲遣他所生愁惱；若他性好如上諸事，方便攝受，敬順將護，隨彼而轉；若他有情猜阻菩薩，內懷嫌恨惡謀憎背，外現歡顏，表內清凈；如是一切，皆無違犯。
若諸菩薩安住菩薩凈戒律儀，起如是見，立如是論：菩薩不應忻樂涅槃，應于涅槃而生厭背；于諸煩惱及隨煩惱，不應怖畏而求斷滅，不應一向心生厭離；以諸菩薩三無數劫，流轉生死求大菩提。若作此說，是名有犯，有所違越，是染違犯。何以故？如諸聲聞，于其涅槃忻樂親近，于諸煩惱及隨煩惱深心厭離；如是菩薩于大涅槃忻樂親近，于諸煩惱及隨煩惱深心厭離，其倍過彼百千俱胝。以諸聲聞唯為一身，證得義利勤修
【現代漢語翻譯】 現代漢語譯本： 善於安頓和確立善處。菩薩如果這樣表現出綺語（花言巧語），沒有違犯戒律，反而會產生很多功德。
如果諸位菩薩安住于菩薩清凈戒律，生起詭詐虛假的言談表現，用不正當的手段追求利益，貪圖邪命（不正當的謀生方式）之法而不知羞恥，堅持不捨棄，這叫做有犯戒，有所違越，是染污的違犯。沒有違犯的情況是：如果爲了消除生起的樂欲，發起勤奮精進，但煩惱過於強烈，遮蔽了他的心，以至於時時出現（詭詐虛談）。
如果諸位菩薩安住于菩薩清凈戒律，被掉舉（心神不定）所擾動，內心不寂靜，不喜歡寂靜，大聲嬉戲，喧譁吵鬧，輕浮躁動，希望得到他人的歡笑，像這樣的種種情況，這叫做有犯戒，有所違越，是染污的違犯。如果是由於忘念而生起（這些行為），則不是染污的違犯。沒有違犯的情況是：如果爲了消除生起的欲樂，（這種情況）可以像前面所說的那樣處理；如果想要方便地解除他人產生的嫌隙和怨恨，使之平息；如果想要消除他人產生的憂愁和煩惱；如果他人天性就喜歡像上面所說的那些事情，爲了方便攝受他們，恭敬順從地照顧他們，隨著他們的心意而行事；如果其他有情猜疑阻礙菩薩，內心懷有嫌隙、怨恨和惡毒的陰謀，表面上卻表現出歡顏，表明內心是清凈的；像這樣的種種情況，都沒有違犯戒律。
如果諸位菩薩安住于菩薩清凈戒律，產生這樣的見解，立下這樣的論調：菩薩不應該欣樂涅槃（寂滅），應該對涅槃產生厭惡和背離；對於各種煩惱以及隨煩惱，不應該感到害怕而尋求斷除和滅盡，不應該一味地從內心產生厭離；因為諸位菩薩要經歷三大阿僧祇劫（極長的時間）在生死輪迴中流轉，以求得偉大的菩提（覺悟）。如果這樣說，這叫做有犯戒，有所違越，是染污的違犯。為什麼呢？因為像那些聲聞（小乘修行者）一樣，對於涅槃欣樂親近，對於各種煩惱以及隨煩惱從內心深處厭惡和遠離；像這樣，菩薩對於大涅槃欣樂親近，對於各種煩惱以及隨煩惱從內心深處厭惡和遠離，（這種程度）要超過他們百千俱胝倍。因為那些聲聞僅僅是爲了自身證得義利而勤奮修行。
【English Translation】 English version: Being skilled in establishing and abiding in the good place. If a Bodhisattva manifests frivolous speech in this way, there is no transgression, and much merit is generated.
If Bodhisattvas abide in the pure precepts of a Bodhisattva, and generate deceptive and false appearances, conveniently seeking false gains, delighting in wrong livelihood without shame, and persistently not abandoning it, this is called a transgression, a violation, a defiled transgression. There is no transgression if, for the sake of eliminating arising desires, they diligently exert themselves, but afflictions are intense, obscuring their minds, and arising from time to time.
If Bodhisattvas abide in the pure precepts of a Bodhisattva, are moved by agitation, their minds are not tranquil, they do not delight in tranquility, they play loudly, are noisy and clamorous, are frivolous and jump around, hoping for others' laughter, and so on, this is called a transgression, a violation, a defiled transgression. If it arises from forgetfulness, it is not a defiled transgression. There is no transgression if, for the sake of eliminating arising desires, it is explained as before; if they want to conveniently resolve others' resentment and hatred, causing them to cease; if they want to dispel others' sorrow and distress; if others are naturally fond of such things, they conveniently embrace them, respectfully comply with them, and follow their inclinations; if other sentient beings suspect and obstruct the Bodhisattva, harboring resentment, hatred, and evil schemes, but outwardly show a joyful face, indicating inner purity; all of this is without transgression.
If Bodhisattvas abide in the pure precepts of a Bodhisattva, and generate such a view, establishing such a theory: 'Bodhisattvas should not rejoice in Nirvana (extinction), but should generate aversion and rejection towards Nirvana; they should not fear afflictions and secondary afflictions, seeking to cut them off and extinguish them, and should not single-mindedly generate aversion and detachment; because Bodhisattvas transmigrate through Samsara (cycle of rebirth) for three countless eons, seeking great Bodhi (enlightenment).' If they say this, it is called a transgression, a violation, a defiled transgression. Why? Because like those Shravakas (hearers), they rejoice in and draw near to Nirvana, and deeply detest and distance themselves from afflictions and secondary afflictions; likewise, Bodhisattvas rejoice in and draw near to great Nirvana, and deeply detest and distance themselves from afflictions and secondary afflictions, surpassing them by hundreds of thousands of kotis (large numbers). Because those Shravakas diligently cultivate only for the sake of attaining benefit and happiness for themselves.
正行；菩薩普為一切有情，證得義利勤修正行。是故菩薩當勤修集無雜染心，于有漏事隨順而行，成就勝出諸阿羅漢無雜染法。
若諸菩薩安住菩薩凈戒律儀，于自能發不信重言，所謂惡聲惡稱惡譽，不護不雪。其事若實而不避護，是名有犯，有所違越，是染違犯。若事不實而不清雪，是名有犯，有所違越，非染違犯。無違犯者：若他外道；若他憎嫉；若自出家因行乞行，因修善行，謗聲流佈；若忿蔽者；若心倒者；謗聲流佈，皆無違犯。
若諸菩薩安住菩薩凈戒律儀，見諸有情，應以種種辛楚加行，猛利加行，而得義利，護其憂惱而不現行；是名有犯，有所違越，非染違犯。無違犯者：觀由此緣，于現法中少得義利，多生憂惱。
若諸菩薩安住菩薩凈戒律儀，他罵報罵；他瞋報瞋；他打報打；他弄報弄；是名有犯，有所違越，是染違犯。
若諸菩薩安住菩薩凈戒律儀，於他有情有所侵犯；或自不為，彼疑侵犯；由嫌嫉心，由慢所執，不如理謝而生輕舍；是名有犯，有所違越，是染違犯。若由懶墮、懈怠、放逸、不謝輕舍，是名有犯，有所違越，非染違犯。無違犯者：若欲方便調彼伏彼，出不善處安立善處；若是外道；若彼希望，要因現行非法有罪，方受悔謝；若彼有情性好鬥諍，因悔謝時
【現代漢語翻譯】 現代漢語譯本： 正行：菩薩爲了讓一切有情眾生證得利益，勤奮地修行正確的行為。因此，菩薩應當努力修集沒有雜染的心，對於世俗的事情隨順而行，成就勝過所有阿羅漢的沒有雜染的功德。
如果菩薩安住于菩薩清凈戒律，對於自己可能引發的不信任、不尊重的話語，也就是惡聲、惡稱、惡譽，不去保護，不去辯白。如果事情是真實的，卻不避護，這叫做有犯，有所違越，是染污的違犯。如果事情不是真實的，卻不去澄清辯白，這叫做有犯，有所違越，不是染污的違犯。沒有違犯的情況是：如果是其他外道；如果是其他人因為憎恨嫉妒；如果是自己出家因為行乞，因為修行善行，而使誹謗的聲音流傳；如果是被憤怒矇蔽的人；如果是心顛倒的人，他們的誹謗流傳，都沒有違犯。
如果菩薩安住于菩薩清凈戒律，看到有情眾生，應該用各種辛苦的、猛烈的行為，才能得到利益，卻因為顧慮他們的憂愁煩惱而不去實行；這叫做有犯，有所違越，不是染污的違犯。沒有違犯的情況是：觀察到因為這個緣故，在現世中只能得到很少的利益，卻會產生很多的憂愁煩惱。
如果菩薩安住于菩薩清凈戒律，別人罵他，他就罵回去；別人嗔恨他，他就嗔恨回去；別人打他，他就打回去；別人戲弄他，他就戲弄回去；這叫做有犯，有所違越，是染污的違犯。
如果菩薩安住于菩薩清凈戒律，對於其他有情眾生有所侵犯；或者自己沒有做，但別人懷疑自己侵犯了他；因為嫌棄嫉妒的心，因為傲慢的執著，不如理如法地謝罪而輕視捨棄；這叫做有犯，有所違越，是染污的違犯。如果是由於懶惰、懈怠、放逸，不謝罪而輕視捨棄，這叫做有犯，有所違越，不是染污的違犯。沒有違犯的情況是：如果想要方便地調伏他們，使他們脫離不善之處，安立於善良之處；如果是外道；如果他們希望一定要通過現行非法有罪的行為，才接受悔恨謝罪；如果那些有情眾生天性喜歡爭鬥，因為悔恨謝罪的時候
【English Translation】 English version: Right Practice: Bodhisattvas diligently cultivate right practice for the sake of all sentient beings, so that they may attain benefit and welfare. Therefore, Bodhisattvas should diligently cultivate a mind free from defilements, acting in accordance with worldly matters, and achieving undefiled qualities that surpass those of all Arhats (one who has attained enlightenment).
If Bodhisattvas abide in the pure precepts of a Bodhisattva, they do not protect or defend themselves against words that may cause disbelief or disrespect, such as evil voices, evil names, or evil reputations. If the matter is true and they do not avoid or protect themselves, it is called an offense, a transgression, a defiled transgression. If the matter is not true and they do not clarify or defend themselves, it is called an offense, a transgression, but not a defiled transgression. There is no transgression in the following cases: if it is another heretic (non-Buddhist); if it is someone who hates or is jealous; if it is oneself, as a renunciate, due to begging or practicing virtuous deeds, that slanderous rumors spread; if it is someone obscured by anger; if it is someone whose mind is inverted; the spread of their slanderous rumors is without transgression.
If Bodhisattvas abide in the pure precepts of a Bodhisattva, and see that sentient beings could attain benefit and welfare through various painful or intense actions, but refrain from acting out of concern for their distress; it is called an offense, a transgression, but not a defiled transgression. There is no transgression in the following case: observing that due to this cause, only a small amount of benefit and welfare would be attained in this lifetime, while much distress and affliction would arise.
If Bodhisattvas abide in the pure precepts of a Bodhisattva, and respond to cursing with cursing, to anger with anger, to hitting with hitting, to mockery with mockery; it is called an offense, a transgression, a defiled transgression.
If Bodhisattvas abide in the pure precepts of a Bodhisattva, and commit an offense against other sentient beings; or even if they have not done so, but others suspect them of having committed an offense; and due to a mind of aversion or jealousy, or being possessed by pride, they do not properly apologize and instead lightly dismiss it; it is called an offense, a transgression, a defiled transgression. If it is due to laziness, negligence, or carelessness that they do not apologize and lightly dismiss it, it is called an offense, a transgression, but not a defiled transgression. There is no transgression in the following cases: if one intends to skillfully subdue them, to lead them out of unwholesome states and establish them in wholesome states; if it is a heretic; if they hope that one must actually commit an illegal and sinful act before accepting repentance and apology; if those sentient beings are naturally fond of fighting, because at the time of repentance and apology
倍增憤怒；若復知彼為性堪忍，體無嫌恨；若必了他因謝侵犯，深生羞恥，而不悔謝；皆無違犯。
若諸菩薩安住菩薩凈戒律儀，他所侵犯，彼還如法平等悔謝，懷嫌恨心，欲損惱彼，不受其謝，是名有犯，有所違越，是染違犯。雖復于彼無嫌恨心，不欲損惱，然由稟性不能堪忍，故不受謝，亦名有犯，有所違越，是染違犯。無違犯者：若欲方便調彼伏彼，廣說一切，如前應知。若不如法不平等謝，不受彼謝，亦無違犯。
若諸菩薩安住菩薩凈戒律儀，於他懷忿，相續堅持，生已不捨，是名有犯，有所違越，是染違犯。無違犯者：為斷彼故，生起樂欲，廣說如前。
若諸菩薩安住菩薩凈戒律儀，貪著供事增上力故，以愛染心管御徒眾，是名有犯，有所違越，是染違犯。無違犯者：不貪供侍，無愛染心管御徒眾。
若諸菩薩安住菩薩凈戒律儀，懶墮懈怠，耽睡眠樂臥樂倚樂，非時非量，是名有犯，有所違越，是染違犯。無違犯者：若遭疾病；若無氣力，行路疲弊；若為斷彼生起樂欲，廣說一切，如前應知。
若諸菩薩安住菩薩凈戒律儀，懷愛染心，談說世事，虛棄時日，是名有犯，有所違越，是染違犯。若由忘念虛棄時日，是名有犯，有所違越，非染違犯。無違犯者：見他談說，護彼意
【現代漢語翻譯】 現代漢語譯本： 加倍憤怒；如果知道對方是能夠忍受的，內心沒有嫌隙怨恨；如果對方一定是因為其他原因道歉懺悔，內心深感羞愧，而不接受對方的道歉；這些都沒有違犯。
如果各位菩薩安住于菩薩清凈戒律，他人侵犯了他，對方如法平等地道歉懺悔，但他心懷嫌隙怨恨，想要損害惱亂對方，不接受對方的道歉，這叫做有犯，有所違越，是染污的違犯。即使內心對對方沒有嫌隙怨恨，不想要損害惱亂對方，但是由於天性不能忍受，所以不接受道歉，也叫做有犯，有所違越，是染污的違犯。沒有違犯的情況是：如果想要方便地調伏對方，詳細的說明，應該像前面所說的那樣理解。如果不符合正法，不平等地道歉，不接受對方的道歉，也沒有違犯。
如果各位菩薩安住于菩薩清凈戒律，對他人懷有忿恨，持續不斷地堅持，產生后不捨棄，這叫做有犯，有所違越，是染污的違犯。沒有違犯的情況是：爲了斷除忿恨的緣故，生起喜好欲求，詳細的說明，像前面所說的那樣。
如果各位菩薩安住于菩薩清凈戒律，因為貪圖供養侍奉的強大力量，以愛戀染著的心來管理統御徒眾，這叫做有犯，有所違越，是染污的違犯。沒有違犯的情況是：不貪圖供養侍奉，沒有愛戀染著的心來管理統御徒眾。
如果各位菩薩安住于菩薩清凈戒律，懶惰懈怠，貪圖睡眠的快樂、躺臥的快樂、依靠的快樂，不分時間，沒有節制，這叫做有犯，有所違越，是染污的違犯。沒有違犯的情況是：如果遇到疾病；如果沒有力氣，行走疲憊；如果爲了斷除這些，生起喜好欲求，詳細的說明，像前面所說的那樣理解。
如果各位菩薩安住于菩薩清凈戒律，懷著愛戀染著的心，談論世俗的事情，白白浪費時間，這叫做有犯，有所違越，是染污的違犯。如果因為忘記正念而白白浪費時間，這叫做有犯，有所違越，不是染污的違犯。沒有違犯的情況是：看到他人談論世俗的事情，爲了守護對方的心意
【English Translation】 English version: Multiplying anger; if one knows that the other person is capable of forbearance and has no resentment in their heart; if the other person apologizes and repents because of other reasons, feeling deep shame, and one does not accept their apology; all these are not violations.
If Bodhisattvas abide in the pure precepts of a Bodhisattva, and others offend them, and the offenders repent and apologize equally and according to the Dharma, but the Bodhisattvas harbor resentment, wishing to harm and annoy them, and do not accept their apology, this is called an offense, a transgression, a defiled offense. Even if they have no resentment towards them and do not wish to harm or annoy them, but because of their nature they cannot bear it and therefore do not accept the apology, this is also called an offense, a transgression, a defiled offense. There is no offense if one wishes to skillfully subdue and tame them; a detailed explanation should be understood as before. If the apology is not in accordance with the Dharma or is not equal, and one does not accept the apology, there is also no offense.
If Bodhisattvas abide in the pure precepts of a Bodhisattva, harboring anger towards others, continuously persisting in it, not abandoning it after it arises, this is called an offense, a transgression, a defiled offense. There is no offense if, for the sake of cutting it off, one generates a desire for joy; a detailed explanation is as before.
If Bodhisattvas abide in the pure precepts of a Bodhisattva, and because of the increased power of attachment to offerings and service, they manage and control their followers with a mind of love and attachment, this is called an offense, a transgression, a defiled offense. There is no offense if one does not crave offerings and service and manages and controls their followers without a mind of love and attachment.
If Bodhisattvas abide in the pure precepts of a Bodhisattva, and are lazy and indolent, indulging in the pleasure of sleep, the pleasure of lying down, the pleasure of leaning, at inappropriate times and without measure, this is called an offense, a transgression, a defiled offense. There is no offense if one is afflicted with illness; if one has no strength, or is exhausted from walking; if, for the sake of cutting these off, one generates a desire for joy; a detailed explanation should be understood as before.
If Bodhisattvas abide in the pure precepts of a Bodhisattva, and with a mind of love and attachment, they talk about worldly affairs, wasting time in vain, this is called an offense, a transgression, a defiled offense. If one wastes time in vain due to forgetfulness, this is called an offense, a transgression, but not a defiled offense. There is no offense if, seeing others talking, one protects their intention.
故，安住正念須臾而聽；若事希奇，或暫問他，或答他問，無所違犯。
若諸菩薩安住菩薩凈戒律儀，為令心住，欲定其心，心懷嫌恨，憍慢所持，不詣師所求請教授，是名有犯，有所違越，是染違犯。懶墮懈怠而不請者，非染違犯。無違犯者：若遇疾病；若無氣力；若知其師顛倒教授；若自多聞，自有智力，能令心定；若先已得所應教授；而不請者，無所違犯。
若諸菩薩安住菩薩凈戒律儀，起貪慾蓋，忍受不捨，是名有犯，有所違越，是染違犯。無違犯者：若為斷彼生起樂欲，發勤精進，煩惱猛利，蔽抑心故，時時現行。如貪慾蓋，如是瞋恚、惛沈、睡眠、掉舉、惡作及與疑蓋，當知亦爾。
若諸菩薩安住菩薩凈戒律儀，貪味靜慮，于味靜慮見為功德，是名有犯，有所違越，是染違犯。無違犯者：若為斷彼生起樂欲，廣說如前。
若諸菩薩安住菩薩凈戒律儀，起如是見，立如是論：菩薩不應聽聲聞乘相應法教；不應受持；不應修學；菩薩何用於聲聞乘相應法教，聽聞受持，精勤修學？是名有犯，有所違越，是染違犯。何以故？菩薩尚于外道書論精勤研究，況于佛語。無違犯者：為令一向習小法者，舍彼欲故，作如是說。
若諸菩薩安住菩薩凈戒律儀，于菩薩藏未精研究，于菩薩藏
【現代漢語翻譯】 現代漢語譯本：因此，應當安住于正念，稍微聽一下；如果事情稀奇，或者暫時問問別人，或者回答別人的問題，都沒有違犯。 如果各位菩薩安住于菩薩清凈戒律，爲了讓心安定，想要使心專注，但心中懷有嫌恨，被驕慢所控制，不去老師那裡請求教導，這叫做有犯，有所違越，是染污的違犯。因為懶惰懈怠而不去請求的，不是染污的違犯。沒有違犯的情況是：如果遇到疾病；如果沒有力氣；如果知道他的老師顛倒教授；如果自己博學多聞，自有智慧能力，能夠使心安定；如果先前已經得到所應得到的教授；而不去請求的，沒有違犯。 如果各位菩薩安住于菩薩清凈戒律，生起貪慾的覆蓋，忍受而不捨棄，這叫做有犯，有所違越，是染污的違犯。沒有違犯的情況是：如果爲了斷除它而生起喜好，發起勤奮精進，因為煩惱猛烈，遮蔽抑制了心，所以時時現行。像貪慾蓋一樣，嗔恚、昏沉、睡眠、掉舉、惡作以及疑蓋，應當知道也是這樣。 如果各位菩薩安住于菩薩清凈戒律，貪戀靜慮的滋味，認為靜慮的滋味是功德，這叫做有犯，有所違越，是染污的違犯。沒有違犯的情況是：如果爲了斷除它而生起喜好，詳細的解說如同前面所說。 如果各位菩薩安住于菩薩清凈戒律，生起這樣的見解，立下這樣的論調：菩薩不應該聽聞與聲聞乘相應的法教；不應該受持；不應該修學；菩薩為什麼要聽聞、受持、精勤修學與聲聞乘相應的法教呢？這叫做有犯，有所違越，是染污的違犯。為什麼呢？菩薩尚且對外道的書籍理論都精勤研究，更何況是佛說的話。沒有違犯的情況是：爲了讓一向學習小乘法的人，捨棄他們的慾望，才這樣說。 如果各位菩薩安住于菩薩清凈戒律，對於菩薩藏（Bodhisattva Pitaka）沒有精深研究，對於菩薩藏（Bodhisattva Pitaka）
【English Translation】 English version: Therefore, one should abide in right mindfulness and listen for a moment; if something is rare, or temporarily ask others, or answer others' questions, there is no transgression. If those Bodhisattvas abide in the Bodhisattva's pure precepts, in order to settle the mind, wanting to fix their minds, but harboring resentment in their hearts, controlled by arrogance, and do not go to the teacher to request instruction, this is called an offense, a transgression, a defiled transgression. If they do not request due to laziness and懈怠 (xie dai, laxity), it is not a defiled transgression. There is no transgression if: they encounter illness; if they have no strength; if they know that their teacher is teaching in a perverse way; if they are learned and wise, and have the ability to settle their minds; if they have already received the instruction they should have received; and do not request, there is no transgression. If those Bodhisattvas abide in the Bodhisattva's pure precepts, and generate the cover of greed, enduring it without abandoning it, this is called an offense, a transgression, a defiled transgression. There is no transgression if: in order to cut it off, they generate a desire for joy, and diligently strive, because the afflictions are fierce, obscuring and suppressing the mind, so it manifests from time to time. Like the cover of greed, so too with anger, drowsiness, sleep, restlessness, remorse, and doubt, know that it is the same. If those Bodhisattvas abide in the Bodhisattva's pure precepts, and are greedy for the taste of 靜慮 (jing lv, meditative absorption), seeing the taste of 靜慮 (jing lv, meditative absorption) as a merit, this is called an offense, a transgression, a defiled transgression. There is no transgression if: in order to cut it off, they generate a desire for joy, explained in detail as before. If those Bodhisattvas abide in the Bodhisattva's pure precepts, and generate such a view, establishing such a theory: Bodhisattvas should not listen to the Dharma teachings corresponding to the 聲聞乘 (sheng wen cheng, Hearer Vehicle); they should not uphold them; they should not study them; why should Bodhisattvas listen to, uphold, and diligently study the Dharma teachings corresponding to the 聲聞乘 (sheng wen cheng, Hearer Vehicle)? This is called an offense, a transgression, a defiled transgression. Why? Bodhisattvas even diligently study the treatises of external paths, let alone the words of the Buddha. There is no transgression if: in order to cause those who are always learning the 小乘法 (xiao cheng fa, Small Vehicle Dharma) to abandon their desires, they say this. If those Bodhisattvas abide in the Bodhisattva's pure precepts, and have not deeply studied the 菩薩藏 (Bodhisattva Pitaka), regarding the 菩薩藏 (Bodhisattva Pitaka)
一切棄捨，于聲聞藏一向修學，是名有犯，有所違越，非染違犯。
若諸菩薩安住菩薩凈戒律儀，現有佛教，于佛教中未精研究，于異道論及諸外論精勤修學，是名有犯，有所違越，是染違犯。無違犯者：若上聰敏；若能速受；若經久時能不忘失；若於其義能思能達；若於佛教如理觀察，成就俱行無動覺者，于日日中，常以二分修學佛語，一分學外，則無違犯。
若諸菩薩安住菩薩凈戒律儀，越菩薩法，于異道論及諸外論研求善巧，深心寶玩，愛樂耽味，非如辛藥而習近之，是名有犯，有所違越，是染違犯。
若諸菩薩安住菩薩凈戒律儀，聞菩薩藏，于甚深處最勝甚深真實法義，諸佛菩薩難思神力，不生信解，憎背譭謗；不能引義，不能引法，非如來說，不能利益安樂有情，是名有犯，有所違越，是染違犯。如是譭謗，或由自內非理作意；或隨順他而作是說。
若諸菩薩安住菩薩凈戒律儀，若聞甚深最甚深處，心不信解。菩薩爾時應強信受，應無諂曲，應如是學，我為非善，盲無慧目，于如來眼隨所宣說，于諸如來密意語言而生誹謗。菩薩如是自處無知，仰推如來，于諸佛法無不現知，等隨觀見，如是正行，無所違犯。雖無信解，然不誹謗。
若諸菩薩安住菩薩凈戒律儀，於他人所，
【現代漢語翻譯】 現代漢語譯本：如果完全放棄一切，只在聲聞藏（Śrāvakayāna-piṭaka，小乘經典）中修學，這叫做有犯，有所違越，但不是染污性的違犯。
如果諸位菩薩安住于菩薩凈戒律儀，現在有佛教存在，卻在佛教中沒有精深研究，反而對異道理論以及各種外道理論精勤修學，這叫做有犯，有所違越，是染污性的違犯。沒有違犯的情況是：如果菩薩非常聰敏；如果能夠快速接受；如果經過很長時間能夠不忘記；如果對於其中的意義能夠思考能夠通達；如果對於佛教能夠如理觀察，成就俱生的不動搖的覺悟，在每天的時間中，常常用二分的時間修學佛語，一分的時間學習外道理論，就沒有違犯。
如果諸位菩薩安住于菩薩凈戒律儀，超越菩薩的規範，對於異道理論以及各種外道理論研求善巧，內心深處珍視玩味，喜愛沉溺其中，不是像對待辛辣的藥物一樣爲了某種目的而接近它，這叫做有犯，有所違越，是染污性的違犯。
如果諸位菩薩安住于菩薩凈戒律儀，聽聞菩薩藏（Bodhisattva-piṭaka，菩薩經典），對於甚深之處最殊勝甚深的真實法義，諸佛菩薩難以思議的神力，不生起信心和理解，反而憎恨背離譭謗；不能引導出意義，不能引導出佛法，認為不是如來說的，不能利益安樂有情（sentient beings），這叫做有犯，有所違越，是染污性的違犯。這樣的譭謗，或者由於自己內心非理性的思惟；或者隨順他人而這樣說。
如果諸位菩薩安住于菩薩凈戒律儀，如果聽聞到甚深最甚深之處，內心不相信不理解。菩薩這個時候應該勉強自己相信接受，應該沒有諂媚虛偽，應該這樣學習：『我是不善的，盲目沒有智慧的眼睛，對於如來之眼隨所宣說，對於諸如來秘密的語言而產生誹謗。』菩薩這樣安於自己無知的地位，仰仗推崇如來，對於諸佛法沒有不完全知曉的，平等隨順地觀見，這樣才是正確的行為，沒有違犯。即使沒有信心和理解，然而不誹謗。
如果諸位菩薩安住于菩薩凈戒律儀，對於其他人所……
【English Translation】 English version: If one completely abandons everything and only studies within the Śrāvakayāna-piṭaka (the collection of teachings for disciples), this is called an offense, a transgression, but not a defiled offense.
If bodhisattvas abide in the precepts of the Bodhisattva's pure ethical discipline, and while the Buddha's teachings are present, they do not diligently study the Buddha's teachings, but instead diligently study the doctrines of other paths and various external doctrines, this is called an offense, a transgression, and a defiled offense. There is no offense if: the bodhisattva is highly intelligent; if they can quickly receive teachings; if they can remember them for a long time without forgetting; if they can contemplate and understand the meaning; if they can observe the Buddha's teachings according to reason and achieve an unwavering awareness that arises together with wisdom; if they constantly spend two parts of their day studying the Buddha's words and one part studying external doctrines, then there is no offense.
If bodhisattvas abide in the precepts of the Bodhisattva's pure ethical discipline, and transgress the Bodhisattva's Dharma by skillfully researching the doctrines of other paths and various external doctrines, deeply cherishing and savoring them, delighting in and indulging in them, not approaching them like a bitter medicine for a specific purpose, this is called an offense, a transgression, and a defiled offense.
If bodhisattvas abide in the precepts of the Bodhisattva's pure ethical discipline, and upon hearing the Bodhisattva-piṭaka (the collection of teachings for bodhisattvas), they do not generate faith and understanding in the most profound and supremely profound true Dharma meanings, and the inconceivable spiritual powers of the Buddhas and Bodhisattvas, but instead hate, turn away from, and slander them; if they cannot draw out the meaning, cannot draw out the Dharma, consider it not spoken by the Tathāgata (the thus-gone one), and consider it unable to benefit and bring happiness to sentient beings, this is called an offense, a transgression, and a defiled offense. Such slander arises either from one's own irrational thoughts or from following others in making such statements.
If bodhisattvas abide in the precepts of the Bodhisattva's pure ethical discipline, and upon hearing the most profound and supremely profound teachings, their minds do not believe or understand. At that time, the bodhisattva should force themselves to believe and accept, should be without flattery or deceit, and should learn in this way: 'I am not virtuous, blind and without the eye of wisdom, and I slander the words spoken by the eye of the Tathāgata and the secret language of the Tathāgatas.' The bodhisattva, in this way, places themselves in the position of ignorance, relying on and praising the Tathāgata, who knows all the Buddha's teachings without exception, and sees them equally and accordingly. Such correct conduct is without offense. Even without faith and understanding, one does not slander.
If bodhisattvas abide in the precepts of the Bodhisattva's pure ethical discipline, towards others...
有染愛心，有瞋恚心，自讚毀他，是名有犯，有所違越，是染違犯。無違犯者：若為摧伏諸惡外道；若為住持如來聖教；若為方便調彼伏彼，廣說如前；或欲令其未凈信者發生凈信，已凈信者倍復增長。
若諸菩薩安住菩薩凈戒律儀，聞說正法論義抉擇，憍慢所制，懷嫌恨心，懷恚惱心，而不往聽；是名有犯，有所違越，是染違犯。若為懶墮懈怠所蔽，而不往聽，非染違犯。無違犯者：若不覺知；若有疾病；若無氣力；若知倒說；若為護彼說法者心；若正了知彼所說義，是數所聞所持所了；若已多聞，具足聞持，其聞積集；若欲無間于境住心；若勤引發菩薩勝定；若自了知上品愚鈍，其慧鈍濁，于所聞法難受難持，難於所緣攝心令定；不往聽者，皆無違犯。
若諸菩薩安住菩薩凈戒律儀，于說法師，故思輕毀，不深恭敬，嗤笑調弄，但依于文，不依于義，是名有犯，有所違越，是染違犯。
若諸菩薩安住菩薩凈戒律儀，于諸有情所應作事，懷嫌恨心，懷恚惱心，不為助伴。謂于能辦所應作事，或於道路若往若來；或於正說事業加行；或於掌護所有財寶；或於和好乖離諍訟；或於吉會；或於福業；不為助伴，是名有犯，有所違越，是染違犯。若為懶墮懈怠所蔽，不為助伴，非染違犯。無違犯者：若有
【現代漢語翻譯】 現代漢語譯本：如果（菩薩）有貪染愛戀之心，有嗔恨惱怒之心，自我讚揚而詆譭他人，這叫做有犯戒，有所違越，是染污性的違犯。沒有違犯的情況是：如果爲了摧伏各種邪惡的外道；如果爲了住持如來的神聖教法；如果爲了方便調伏那些應該被調伏的人，（情況）如前文所廣泛敘述的；或者想要讓那些還沒有清凈信仰的人產生清凈的信仰，已經有清凈信仰的人更加增長。
如果各位菩薩安住于菩薩清凈戒律儀，聽到宣說正法的論議和決斷，卻被驕慢所控制，心懷嫌恨，心懷惱怒，而不去聽聞；這叫做有犯戒，有所違越，是染污性的違犯。如果因為懶惰懈怠所矇蔽，而不去聽聞，就不是染污性的違犯。沒有違犯的情況是：如果沒有覺察到（說法）；如果有疾病；如果沒有力氣；如果知道（說法者）顛倒錯亂地宣說；如果爲了保護說法者的心；如果真正瞭解他所說的意義，是多次聽聞、受持和理解過的；如果已經聽聞很多，具足聽聞和受持的能力，已經積累了很多聽聞；如果想要無間斷地專注于所緣境；如果勤奮地引發菩薩殊勝的禪定；如果自己瞭解自己是屬於上品愚鈍，智慧遲鈍昏濁，對於所聽聞的法難以接受和難以保持，難以將心攝持在所緣境上而令心安定；不去聽聞的，都沒有違犯。
如果各位菩薩安住于菩薩清凈戒律儀，對於說法師，故意輕視譭謗，不深切地恭敬，嘲笑戲弄，只依據文字，不依據義理，這叫做有犯戒，有所違越，是染污性的違犯。
如果各位菩薩安住于菩薩清凈戒律儀，對於有情眾生所應該做的事情，心懷嫌恨，心懷惱怒，不給予幫助。例如，對於能夠辦理所應該做的事情，或者在道路上無論是前往還是回來；或者對於正確宣說的事業的進行；或者對於掌管守護所有的財物；或者對於和解乖離的爭訟；或者在吉祥的聚會中；或者在修福的行業中；不給予幫助，這叫做有犯戒，有所違越，是染污性的違犯。如果因為懶惰懈怠所矇蔽，不給予幫助，就不是染污性的違犯。沒有違犯的情況是：如果...
【English Translation】 English version: If (a Bodhisattva) has a mind of attachment and love, a mind of anger and hatred, praises himself and disparages others, this is called an offense, a transgression, a defiled transgression. There is no offense if: it is to subdue various evil non-Buddhist paths; if it is to uphold the sacred teachings of the Tathagata (如來, one of the titles of a Buddha); if it is to conveniently tame those who should be tamed, (the situation is) as widely described in the previous text; or if one wants to cause those who do not yet have pure faith to generate pure faith, and those who already have pure faith to increase even more.
If all Bodhisattvas abide in the pure precepts and discipline of Bodhisattvas, and hear the discussion and resolution of the correct Dharma (法, the teachings of the Buddha), but are controlled by pride, harbor resentment, and harbor anger, and do not go to listen; this is called an offense, a transgression, a defiled transgression. If one is obscured by laziness and sloth, and does not go to listen, it is not a defiled transgression. There is no offense if: one is not aware (of the Dharma teaching); if one has a disease; if one has no strength; if one knows that (the speaker) is speaking in a reversed and confused manner; if it is to protect the mind of the Dharma speaker; if one truly understands that the meaning he speaks is something that has been heard, held, and understood many times; if one has already heard much, is fully equipped with the ability to hear and hold, and has accumulated much hearing; if one wants to dwell on the object of focus without interruption; if one diligently elicits the supreme Samadhi (禪定, a state of meditative consciousness) of a Bodhisattva; if one understands that one is of the upper grade of dullness, one's wisdom is dull and turbid, and it is difficult to receive and hold the Dharma that is heard, and it is difficult to gather the mind on the object of focus and make it stable; those who do not go to listen, all have no offense.
If all Bodhisattvas abide in the pure precepts and discipline of Bodhisattvas, and deliberately despise and slander the Dharma teacher, do not deeply respect him, ridicule and tease him, rely only on the words, and do not rely on the meaning, this is called an offense, a transgression, a defiled transgression.
If all Bodhisattvas abide in the pure precepts and discipline of Bodhisattvas, and harbor resentment and anger towards the things that sentient beings should do, and do not give assistance. For example, regarding the ability to handle the things that should be done, or on the road whether going or returning; or regarding the progress of the business of correctly expounding; or regarding the management and protection of all wealth; or regarding the reconciliation of disputes; or in auspicious gatherings; or in meritorious activities; not giving assistance, this is called an offense, a transgression, a defiled transgression. If one is obscured by laziness and sloth, and does not give assistance, it is not a defiled transgression. There is no offense if: if...
疹疾；若無氣力；若了知彼自能成辦；若知求者自有依怙；若知所作能引非義能引非法；若欲方便調彼伏彼，廣說如前；若先許余為作助伴；若轉請他有力者助；若於善品正勤修習不欲暫廢；若性愚鈍，于所聞法難受難持，如前廣說；若為將護多有情意；若護僧制，不為助伴，皆無違犯。
若諸菩薩安住菩薩凈戒律儀，見諸有情，遭重疾病，懷嫌恨心，懷恚惱心，不往供事，是名有犯，有所違越，是染違犯。若為懶墮懈怠所蔽，不往供事，非染違犯。無違犯者：若自有病；若無氣力；若轉請他有力隨順令往供事；若知病者有依有怙；若知病者自有勢力，能自供事；若了知彼長病所觸，堪自支援；若為勤修廣大無上殊勝善品；若欲護持所修善品令無間缺；若自了知上品愚鈍，其慧鈍濁，于所聞法難受難持，難於所緣攝心令定；若先許余為作供事。如於病者，于有苦者為作助伴欲除其苦，當知亦爾。
若諸菩薩安住菩薩凈戒律儀，見諸有情，為求現法、后法事故，廣行非理，懷嫌恨心，懷恚惱心，不為宣說如實正理，是名有犯，有所違越，是染違犯。若由懶墮懈怠所蔽，不為宣說，非染違犯。無違犯者：若自無知；若無氣力；若轉請他有力者說；若即彼人自有智力；若彼有餘善友攝受；若欲方便調彼伏彼，廣
【現代漢語翻譯】 現代漢語譯本： 如果患有疾病；如果沒有力氣；如果瞭解到對方自己能夠處理；如果知道尋求幫助者有依靠；如果知道所做的事情會引向不正當或非法；如果想要方便地調伏對方，如前所述；如果事先答應幫助其他人；如果轉而請求其他有能力的人幫助；如果正在精進修習善法，不想暫時停止；如果天性愚鈍，對於聽聞的佛法難以接受和理解，如前所述；如果爲了維護多數人的意願；如果爲了維護僧團的規章制度，不提供幫助，這些都沒有違犯。
如果諸位菩薩安住于菩薩的清凈戒律，看到眾生遭受嚴重疾病，心懷嫌棄和惱怒，不去照顧他們，這就被認為是有犯戒，有所違越，是染污性的違犯。如果是被懶惰和懈怠所矇蔽，不去照顧他們，則不是染污性的違犯。沒有違犯的情況包括：如果自己生病；如果沒有力氣；如果轉而請求其他有能力且願意的人去照顧；如果知道病人有依靠；如果知道病人自己有能力照顧自己；如果瞭解到病人長期患病，能夠自己支撐；如果爲了精進修習廣大無上殊勝的善法；如果想要保護自己所修的善法不中斷；如果自己知道自己非常愚鈍，智慧遲鈍，對於聽聞的佛法難以接受和理解，難以將心專注于所緣境；如果事先答應幫助其他人。對於病人是這樣，對於受苦的人，想要幫助他們解除痛苦，也應當知道是同樣的道理。
如果諸位菩薩安住于菩薩的清凈戒律，看到眾生爲了追求現世和來世的利益，廣泛地做不合理的事情，心懷嫌棄和惱怒，不為他們宣說如實的正確道理，這就被認為是有犯戒，有所違越，是染污性的違犯。如果是被懶惰和懈怠所矇蔽，不為他們宣說，則不是染污性的違犯。沒有違犯的情況包括：如果自己不瞭解；如果沒有力氣；如果轉而請求其他有能力的人宣說；如果那個人自己有智慧和能力；如果那個人有其他善友的幫助；如果想要方便地調伏對方。
【English Translation】 English version: Suffering from illness; if lacking strength; if knowing that the other person can manage on their own; if knowing that the seeker has support; if knowing that the action will lead to impropriety or illegality; if desiring to conveniently subdue them, as mentioned before; if having previously promised to help others; if turning to request help from others with strength; if diligently practicing good qualities and not wanting to temporarily abandon them; if being inherently dull, finding it difficult to receive and retain the Dharma, as mentioned before; if for the sake of protecting the intentions of many sentient beings; if protecting the monastic regulations, not providing assistance, all these are without transgression.
If Bodhisattvas, abiding in the Bodhisattva's pure precepts, see sentient beings suffering from severe illness, harboring resentment and anger, and do not go to attend to them, this is considered a transgression, a violation, a defiled transgression. If obscured by laziness and懈怠(xie dai,懈怠), not going to attend to them is not a defiled transgression. There is no transgression if: one is ill oneself; if lacking strength; if turning to request others with strength and willingness to go and attend to them; if knowing that the sick person has support; if knowing that the sick person has the ability to care for themselves; if understanding that the sick person is suffering from a long-term illness and can support themselves; if diligently practicing vast, unsurpassed, and excellent good qualities; if wanting to protect the good qualities one is cultivating from interruption; if knowing oneself to be of inferior intelligence, dull-witted, finding it difficult to receive and retain the Dharma, difficult to focus the mind on the object of contemplation; if having previously promised to attend to others. As with the sick, so too with those who are suffering, wanting to help them remove their suffering, one should know that the same principle applies.
If Bodhisattvas, abiding in the Bodhisattva's pure precepts, see sentient beings, for the sake of seeking benefits in this life and the next, widely engaging in unreasonable actions, harboring resentment and anger, and do not proclaim to them the true and correct principles, this is considered a transgression, a violation, a defiled transgression. If obscured by laziness and懈怠(xie dai,懈怠), not proclaiming to them is not a defiled transgression. There is no transgression if: one is ignorant oneself; if lacking strength; if turning to request others with strength to proclaim; if that person has wisdom and ability themselves; if that person has the support of other virtuous friends; if wanting to conveniently subdue them.
說如前；若知為說如實正理，起嫌恨心，若發惡言；若顛倒受；若無愛敬；若復知彼性弊𢤱戾，不為宣說，皆無違犯。
若諸菩薩安住菩薩凈戒律儀，于先有恩諸有情所，不知恩惠，不了恩惠，懷嫌恨心，不欲現前如應酬報，是名有犯，有所違越，是染違犯。若為懶墮懈怠所蔽，不現酬報，非染違犯。無違犯者：勤加功用，無力無能不獲酬報；若欲方便調彼伏彼，廣說如前；若欲報恩而彼不受，皆無違犯。
若諸菩薩安住菩薩凈戒律儀，見諸有情墮在喪失財寶眷屬祿位難處，多生愁惱，懷嫌恨心，不往開解，是名有犯，有所違越，是染違犯。若為懶墮懈怠所蔽，不往開解，非染違犯。無違犯者：應知如前，於他事業，不為助伴。
若諸菩薩安住菩薩凈戒律儀，有飲食等資生眾具，見有求者正來悕求飲食等事，懷嫌恨心，懷恚惱心，而不給施，是名有犯，有所違越，是染違犯。若由懶墮懈怠放逸，不能施與，非染違犯。無違犯者：若現無有可施財物；若彼希求不如法物，所不宜物；若欲方便調彼伏彼，廣說如前；若來求者王所不宜，將護王意；若護僧制；而不惠施，皆無違犯。
若諸菩薩安住菩薩凈戒律儀，攝受徒眾，懷嫌恨心，而不隨時無倒教授、無倒教誡；知眾匱乏，而不為彼從清凈信長
者居士婆羅門等，如法追求衣服飲食諸坐臥具，病緣醫藥資身什物，隨時供給，是名有犯，有所違越，是染違犯。若由懶墮懈怠放逸，不往教授，不往教誡，不為追求如法眾具，非染違犯。無違犯者：若欲方便調彼伏彼，廣說如前；若護僧制；若有疹疾；若無氣力不任加行；若轉請余有勢力者；若知徒眾世所共知有大福德，各自有力求衣服等資身眾具；若隨所應教授教誡，皆已無倒教授教誡；若知眾內，有本外道，為竊法故來入眾中，無所堪能不可調伏，皆無違犯。
若諸菩薩安住菩薩凈戒律儀，懷嫌恨心，於他有情，不隨心轉，是名有犯，有所違越，是染違犯。若由懶墮懈怠放逸，不隨其轉，非染違犯。無違犯者：若彼所愛非彼所宜；若有疾病；若無氣力不任加行；若護僧制；若彼所愛雖彼所宜，而於眾多非宜非愛；若為降伏諸惡外道；若欲方便調彼伏彼，廣說如前；不隨心轉，皆無違犯。
若諸菩薩安住菩薩凈戒律儀，懷嫌恨心，他實有德不欲顯揚；他實有譽不欲稱美；他實妙說不讚善哉；是名有犯，有所違越，是染違犯。若由懶墮懈怠放逸，不顯揚等，非染違犯。無違犯者：若知其人性好少欲，將護彼意；若有疾病；若無氣力；若欲方便調彼伏彼，廣說如前；若護僧制；若知由此顯揚等緣，起彼雜
【現代漢語翻譯】 現代漢語譯本：如果在家居士、婆羅門（Brahmana，古印度社會中的祭司階層）等，如法地尋求衣服、飲食、各種坐臥用具、因病所需的醫藥以及其他維持生活的物品，卻沒有隨時供給他們，這就叫做有犯，有所違越，是屬於染污性的違犯。如果是由於懶惰、懈怠、放逸，不前去教授，不前去教誡，不為他們尋求如法的資生用具，這就不是染污性的違犯。沒有違犯的情況包括：如果想要方便地調伏他們，如同前面所說；如果爲了守護僧團的規制；如果自己有疾病；如果沒有氣力不能勝任；如果轉而請求其他有能力的人；如果知道徒眾世所共知有很大的福德，各自有能力尋求衣服等資生用具；如果已經按照他們所應得的程度進行了教授和教誡，而且沒有顛倒；如果知道僧團內部有原本是外道的人，爲了偷學佛法而進入僧團，沒有什麼能力，不可調伏，這些情況都沒有違犯。 如果諸位菩薩安住于菩薩的清凈戒律，心懷嫌恨，對於其他有情，不順隨他們的心意，這就叫做有犯，有所違越，是屬於染污性的違犯。如果是由於懶惰、懈怠、放逸，不順隨他們的心意，這就不是染污性的違犯。沒有違犯的情況包括：如果他們所喜愛的東西對他們並不適宜；如果自己有疾病；如果沒有氣力不能勝任；如果爲了守護僧團的規制；如果他們所喜愛的東西雖然對他們適宜，但是對於大多數人來說並不適宜也不受歡迎；如果爲了降伏各種邪惡的外道；如果想要方便地調伏他們，如同前面所說；不順隨他們的心意，這些情況都沒有違犯。 如果諸位菩薩安住于菩薩的清凈戒律，心懷嫌恨，對於他人真實擁有的功德不想要顯揚；對於他人真實的聲譽不想要稱讚；對於他人真實精妙的言說不讚嘆說『善哉』，這就叫做有犯，有所違越，是屬於染污性的違犯。如果是由於懶惰、懈怠、放逸，不顯揚等等，這就不是染污性的違犯。沒有違犯的情況包括：如果知道他們喜歡少欲知足，爲了維護他們的心意；如果自己有疾病；如果沒有氣力；如果想要方便地調伏他們，如同前面所說；如果爲了守護僧團的規制；如果知道由於顯揚等等的原因，會引起他們各種雜染
【English Translation】 English version: If lay practitioners, Brahmanas (Brahmana, the priestly class in ancient Indian society), and others, righteously seek clothing, food, various sitting and sleeping implements, medicine for illness, and other necessities for life, but they are not provided with them in a timely manner, this is called an offense, a transgression, and it is a defiled offense. If it is due to laziness,懈怠 (xie dai, negligence),放逸 (fang yi, laxity), not going to teach, not going to admonish, not seeking righteous necessities for them, this is not a defiled offense. There is no offense in the following situations: if one wants to expediently tame them, as mentioned before; if protecting the monastic regulations; if one has an illness; if one does not have the strength to perform the practice; if one turns to request other capable individuals; if one knows that the disciples are widely known to have great merit, and each has the ability to seek clothing and other necessities for life; if one has already taught and admonished them according to their needs, and without inversion; if one knows that within the Sangha (Sangha, the Buddhist monastic community) there are those who were originally non-Buddhists, who have entered the Sangha to steal the Dharma (Dharma, the teachings of Buddhism), who have no ability and cannot be tamed, in all these situations there is no offense. If Bodhisattvas (Bodhisattva, beings on the path to Buddhahood) abide in the pure precepts of the Bodhisattva, harboring resentment, and do not comply with the wishes of other sentient beings, this is called an offense, a transgression, and it is a defiled offense. If it is due to laziness,懈怠 (xie dai, negligence),放逸 (fang yi, laxity), not complying with their wishes, this is not a defiled offense. There is no offense in the following situations: if what they love is not suitable for them; if one has an illness; if one does not have the strength to perform the practice; if protecting the monastic regulations; if what they love, although suitable for them, is not suitable or liked by the majority; if to subdue various evil non-Buddhists; if one wants to expediently tame them, as mentioned before; not complying with their wishes, in all these situations there is no offense. If Bodhisattvas abide in the pure precepts of the Bodhisattva, harboring resentment, and do not want to promote the virtues that others truly possess; do not want to praise the reputation that others truly have; do not praise and say 'Excellent!' to the truly wonderful speech of others, this is called an offense, a transgression, and it is a defiled offense. If it is due to laziness,懈怠 (xie dai, negligence),放逸 (fang yi, laxity), not promoting, etc., this is not a defiled offense. There is no offense in the following situations: if one knows that they like to have few desires and be content, to protect their intentions; if one has an illness; if one does not have the strength; if one wants to expediently tame them, as mentioned before; if protecting the monastic regulations; if one knows that due to promoting, etc., it will cause them various defilements
染憍舉無義，為遮此過；若知彼德雖似功德而非實德；若知彼譽雖似善譽而非實譽；若知彼說雖似妙說而實非妙；若為降伏諸惡外道；若為侍他言論究竟，不顯揚等，皆無違犯。
若諸菩薩安住菩薩凈戒律儀，見諸有情應可訶責，應可治罰，應可驅擯，懷染污心，而不訶責；或雖訶責，而不治罰，如法教誡；或雖治罰如法教誡，而不驅擯，是名有犯，有所違越，是染違犯。若由懶墮懈怠放逸，而不訶責乃至驅擯，非染違犯。無違犯者：若了知彼不可療治，不可與語，喜出粗言，多生嫌恨，故應棄捨；若觀待時；若觀因此斗訟諍競；若觀因此令僧諠雜；令僧破壞；知彼有情不懷諂曲，成就增上猛利慚愧，疾疾還凈；而不訶責乃至驅擯，皆無違犯。
若諸菩薩安住菩薩凈戒律儀，具足成就種種神通變現威力，于諸有情應恐怖者能恐怖之，應引攝者能引攝之；避信施故，不現神通恐怖引攝，是名有犯，有所違越，非染違犯。無違犯者：若知此中諸有情類，多著僻執，是惡外道，誹謗賢聖，成就邪見，不現神通恐怖引攝，無有違犯。
又一切處無違犯者：謂若彼心增上狂亂；若重苦受之所逼切；若未曾受凈戒律儀。當知一切皆無違犯。
若諸菩薩，從他正受戒律儀已，由善清凈求學意樂，菩提意樂；
【現代漢語翻譯】 現代漢語譯本：如果因為貪愛而讚揚沒有意義的事情，爲了避免這種過失；如果知道對方的優點雖然看起來像功德但並非真正的功德；如果知道對方的名聲雖然看起來是好的名聲但並非真正的好名聲；如果知道對方的言論雖然看起來是巧妙的言論但實際上並不巧妙；如果是爲了降伏各種邪惡的外道；如果是爲了幫助他人徹底瞭解言論的究竟意義，而不顯揚自己等等，這些都沒有違犯。
如果各位菩薩安住于菩薩凈戒律儀，看到某些有情應該受到訶責、應該受到懲罰、應該被驅逐，卻懷著染污心而不去訶責；或者雖然訶責，卻不進行懲罰，如法教誡；或者雖然懲罰，如法教誡，卻不驅逐，這就被稱為有犯，有所違越，是染污違犯。如果因為懶惰、懈怠、放逸，而不訶責乃至驅逐，則不是染污違犯。沒有違犯的情況包括：如果瞭解到對方不可救藥，無法溝通，喜歡說粗話，容易產生嫌隙和怨恨，所以應該放棄；如果等待時機；如果考慮到因此會引發爭鬥和訴訟；如果考慮到因此會使僧團喧鬧雜亂；使僧團破壞；知道對方沒有虛偽諂媚之心，具備強烈的慚愧心，能夠迅速恢復清凈；而不去訶責乃至驅逐，這些都沒有違犯。
如果各位菩薩安住于菩薩凈戒律儀，具足成就各種神通變現的威力，對於那些應該用恐怖手段使其警醒的有情能夠用恐怖手段，對於那些應該用引導攝受手段使其歸服的有情能夠用引導攝受手段；因為吝惜自己的信施，而不展現神通進行恐怖或引導攝受，這就被稱為有犯，有所違越，但不是染污違犯。沒有違犯的情況包括：如果知道這裡的有情大多執著于邪僻的見解，是邪惡的外道，誹謗賢聖，持有邪見，而不展現神通進行恐怖或引導攝受，就沒有違犯。
此外，在任何情況下都沒有違犯的情況包括：如果那個人心智極度狂亂；如果被嚴重的痛苦所逼迫；如果沒有接受過清凈的戒律儀。應當知道這些情況都沒有違犯。
如果各位菩薩，從他人那裡正式接受了戒律儀之後，由於善良清凈的求學意樂，以及菩提意樂；
【English Translation】 English version: If, out of attachment, one praises something meaningless, to avoid this fault; if one knows that the other's merits, though appearing as virtues, are not real virtues; if one knows that the other's reputation, though appearing as a good reputation, is not a real good reputation; if one knows that the other's speech, though appearing as skillful speech, is not actually skillful; if it is for the purpose of subduing various evil non-Buddhist (外道, wàidào) paths; if it is to help others fully understand the ultimate meaning of speech, without showing off oneself, etc., then there is no transgression.
If bodhisattvas (菩薩, púsà) abide in the pure precepts (凈戒, jìngjiè) of a bodhisattva, and see sentient beings (有情, yǒuqíng) who should be rebuked, should be punished, or should be expelled, but with a defiled mind do not rebuke them; or although they rebuke them, they do not punish them, nor give them proper instruction; or although they punish them and give them proper instruction, they do not expel them, this is called a transgression, a violation, a defiled transgression. If it is due to laziness, negligence, or carelessness that they do not rebuke or expel them, it is not a defiled transgression. There is no transgression in the following cases: if one understands that the other person is incurable, cannot be communicated with, likes to use harsh words, and easily creates resentment and hatred, so they should be abandoned; if one waits for the right time; if one considers that it will lead to fighting and litigation; if one considers that it will cause the sangha (僧, sēng) to be noisy and chaotic; causing the sangha to be destroyed; knowing that the sentient being does not harbor deceit or flattery, possesses strong remorse, and quickly returns to purity; and does not rebuke or expel them, then there is no transgression.
If bodhisattvas abide in the pure precepts of a bodhisattva, and fully possess various miraculous powers (神通, shéntōng) and transformations, and are able to terrify those sentient beings who should be terrified, and are able to guide and gather those who should be guided and gathered; but because of being stingy with their offerings of faith, they do not manifest their miraculous powers to terrify or guide and gather, this is called a transgression, a violation, but not a defiled transgression. There is no transgression in the following cases: if one knows that the sentient beings here are mostly attached to perverse views, are evil non-Buddhists, slander the virtuous, and hold wrong views, and does not manifest miraculous powers to terrify or guide and gather them, then there is no transgression.
Furthermore, there is no transgression in any situation if the person's mind is extremely deranged; if they are oppressed by severe suffering; if they have not received the pure precepts. It should be known that in all these cases there is no transgression.
If bodhisattvas, after formally receiving the precepts from another, due to a virtuous and pure intention to learn, and the intention for bodhi (菩提, pútí);
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。
複次，如是所犯諸事菩薩學處，佛于彼彼素呾纜中隨機散說，謂依律儀戒，攝善法戒，饒益有情戒，今於此菩薩藏摩呾理迦，綜集而說。菩薩于中應起尊重，住極恭敬，專精修學。
菩薩戒本一卷
【現代漢語翻譯】 現代漢語譯本： 以饒益一切有情（眾生）的意樂為出發點，生起最極的尊重和恭敬心，從一開始就要專心精進，不應違犯。如果有所違犯，就應當如法儘快懺悔清除，使其恢復清凈。 像這樣，菩薩的一切違犯，應當知道都屬於惡作（輕罪）所攝，應當向有能力、能夠理解語言表達的意義、能夠接受的小乘或大乘補特伽羅（人）坦白，以求懺悔滅罪。 如果諸位菩薩以強烈的煩惱纏縛，違犯了上述他勝處法（重罪），失去了戒律儀，應當重新受戒。 如果是中等程度的煩惱纏縛，違犯了上述他勝處法，應當面對三位或超過三位的補特伽羅，應當像發露懺悔清除惡作罪的方法一樣，首先應當陳述所犯的事情的名稱，應當這樣說：『長老專心聽著，』或者說『大德，我某某，違越了菩薩毗奈耶法（戒律），如所陳述的事情，犯了惡作罪。』其餘的就像比丘發露懺悔滅除惡作罪的方法一樣，應當這樣說。 如果是下等程度的煩惱纏縛，違犯了上述他勝處法，以及其他的違犯，應當面對一位補特伽羅發露懺悔，應當知道像前面所說的那樣。 如果沒有可以隨順的補特伽羅，可以面對他發露懺悔，清除所犯的罪過。這時，菩薩以清凈的意樂，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，才能恢復清凈。 再次，像這樣所犯的各種菩薩學處（戒條），佛在各個素呾纜（經）中隨機散說，包括依律儀戒（防止惡行的戒）、攝善法戒（修習善行的戒）、饒益有情戒（利益眾生的戒），現在在這部菩薩藏摩呾理迦（論）中，綜合收集起來加以闡述。菩薩對於這些戒條應當生起尊重心，保持極大的恭敬心，專心精進地修學。 菩薩戒本一卷
【English Translation】 English version: With the intention of benefiting all sentient beings, generate the utmost respect and reverence, and from the beginning, be diligent and should not violate. If there is any violation, then it should be repented and removed quickly according to the Dharma, so that it can be restored to purity. Thus, all violations of a Bodhisattva should be known to be included in 'evil deeds' (minor offenses), and should be confessed to a capable 'pudgala' (person) of the Small Vehicle or Great Vehicle who can understand the meaning of language and accept it, in order to repent and eliminate the offense. If the Bodhisattvas are entangled with high-grade afflictions and violate the above-mentioned 'defeat' (major offenses), losing the precepts, they should receive the precepts again. If entangled with middle-grade afflictions and violate the above-mentioned 'defeat', they should face three or more 'pudgalas', and should, like the method of confessing and eliminating 'evil deeds', first state the name of the offense, and should say: 'Elder, listen attentively,' or 'Great Virtue, I, so-and-so, have violated the Bodhisattva Vinaya (discipline), and as stated, have committed the offense of 'evil deed'.' The rest should be said as the Bhikshu (monk) confesses and eliminates the offense of 'evil deed'. If entangled with low-grade afflictions and violate the above-mentioned 'defeat', and other violations, they should confess to one 'pudgala', and it should be known as before. If there is no compliant 'pudgala' to confess to and remove the offense, then the Bodhisattva, with pure intention, should generate a vow, 'I shall definitely protect against the future and never commit it again.' In this way, the offense can be restored to purity. Furthermore, the various Bodhisattva precepts that have been violated, the Buddha randomly scattered in various Sutras, including the precepts of ethical discipline (preventing evil deeds), the precepts of gathering good dharmas (cultivating good deeds), and the precepts of benefiting sentient beings (benefiting beings), are now comprehensively collected and explained in this Bodhisattva-pitaka-matrika (treatise). Bodhisattvas should generate respect for these precepts, maintain great reverence, and diligently cultivate and study them. Bodhisattva Precepts, one volume