T24n1503_優婆塞五戒威儀經
大正藏第 24 冊 No. 1503 優婆塞五戒威儀經
No. 1503
優婆塞五戒威儀經一卷
宋罽賓三藏求那跋摩譯
佛者眾聖尊， 神通應自在， 隨類處身形， 音聲亦復爾。 見聞獲安隱， 莫不信向心， 是故我歸命， 愿普如世尊。 甚深菩薩戒， 功德難思議， 受者獲安隱， 福慧日夜生。 諸佛常護念， 萬行漸滿盈， 六度四等意， 普度諸群盲。 手足初莫犯， 節言順所行， 常樂在定意， 是名真比丘。 質直離諂曲， 常與賢聖俱， 愛眾猶養已， 是名真菩薩。
「諸大德！一心諦聽諦聽，善思念之。我今欲說三世諸佛菩薩成就利益一切眾生功德戒。如是住菩薩戒者，有四波羅夷法。何等為四？若菩薩為利養故自讚毀他，是名菩薩波羅夷。若菩薩多饒財物，貧苦之人來從乞索，菩薩慳貪無有慈心，乃至不施一錢之物，有求法者乃至不為說於一偈，是名菩薩波羅夷。若菩薩瞋，於前人惡言罵辱，加以手打及以杖石意猶不息，前人求悔善言懺謝，菩薩猶瞋憤結不解，是名菩薩波羅夷。若菩薩自謗菩薩法藏，若見人謗善可其言，既自不信反助他言，若心自解或從他受，是名菩薩波羅夷。如是
【現代漢語翻譯】 現代漢語譯本 《優婆塞五戒威儀經》
宋 罽賓（Kashmir）三藏 求那跋摩（Guṇabhadra）譯
佛是眾聖之尊，神通應化自在， 隨順不同種類顯現身形，音聲也是如此。 見聞佛法能獲得安穩，沒有誰不生起信向之心， 因此我歸命于佛，愿能普遍如同世尊一樣。 甚深的菩薩戒，功德難以思議， 受持者獲得安穩，福德和智慧日夜增長。 諸佛常常護念，各種修行逐漸圓滿， 六度（paramita）四等心（brahmavihara），普遍救度各種愚昧的眾生。 手足行為最初不要觸犯戒律，言語簡練順應所行， 常常安住在禪定之中，這才是真正的比丘（bhiksu）。 心地正直遠離諂媚虛偽，常常與賢聖之人在一起， 愛護眾生如同養育自己，這才是真正的菩薩（bodhisattva）。
『諸位大德！請一心專注地聽，一心專注地聽，好好地思考。我現在要說三世諸佛菩薩成就利益一切眾生的功德戒。像這樣安住于菩薩戒的人，有四種波羅夷（parajika）法。哪四種呢？如果菩薩爲了獲得利養而自我讚揚、譭謗他人，這叫做菩薩波羅夷。如果菩薩擁有很多財物，貧困的人前來乞討，菩薩卻慳吝貪婪沒有慈悲心，甚至不施捨一文錢的東西，有求法的人甚至不為他說一句偈語，這叫做菩薩波羅夷。如果菩薩生起嗔恨心，對他人惡語謾罵侮辱，甚至用手打或用棍棒石頭傷害，怒氣仍然不消，他人請求懺悔，用善言道歉，菩薩仍然嗔怒憤恨不解，這叫做菩薩波羅夷。如果菩薩自己誹謗菩薩法藏，如果見到他人誹謗，還贊同他的言論，自己不相信反而幫助他人誹謗，如果內心自己這樣理解，或者聽從他人這樣接受，這叫做菩薩波羅夷。像這樣』
【English Translation】 English version 《Upasaka Five Precepts Viniścaya Sutra》
Translated by Guṇabhadra (求那跋摩), Tripitaka Master from Kashmir (罽賓) of the Song Dynasty
The Buddha is the most honored among all sages, with supernatural powers and responsive freedom, Manifesting forms according to different categories, and so are the sounds. Seeing and hearing the Dharma brings peace and security, and everyone develops faith and devotion, Therefore, I take refuge in the Buddha, wishing to be universally like the World Honored One. The profound Bodhisattva precepts have inconceivable merits, Those who uphold them gain peace and security, and their blessings and wisdom grow day and night. All Buddhas constantly protect and remember them, and the myriad practices gradually become complete, The Six Perfections (paramita) and Four Immeasurable Minds (brahmavihara), universally liberate all ignorant beings. Initially, do not violate the precepts with hands and feet, keep speech concise and in accordance with conduct, Always delight in being in meditative concentration, this is called a true bhiksu (比丘). Be upright and honest, away from flattery and deceit, always be with the virtuous and noble, Love all beings as if nurturing oneself, this is called a true Bodhisattva (菩薩).
『Virtuous ones! Listen attentively with one mind, listen attentively with one mind, and contemplate well. I will now speak of the meritorious precepts of the Buddhas and Bodhisattvas of the three times, which accomplish the benefit of all beings. Those who abide by the Bodhisattva precepts in this way have four parajika (波羅夷) offenses. What are the four? If a Bodhisattva, for the sake of gain and offerings, praises himself and disparages others, this is called a Bodhisattva parajika. If a Bodhisattva has abundant wealth, and impoverished people come to beg, but the Bodhisattva is stingy and greedy, without compassion, and does not even give a penny's worth of goods, and if someone seeks the Dharma, he does not even speak a single verse for them, this is called a Bodhisattva parajika. If a Bodhisattva becomes angry and verbally abuses and insults others, even striking them with hands, sticks, or stones, and the anger still does not subside, and the other person seeks repentance and apologizes with kind words, but the Bodhisattva remains angry and resentful, this is called a Bodhisattva parajika. If a Bodhisattva slanders the Bodhisattva Dharma treasury, and if he sees others slandering, he approves of their words, not believing himself but instead helping others to slander, if he understands it this way himself, or accepts it from others in this way, this is called a Bodhisattva parajika. Like this』
菩薩四波羅夷，菩薩于中不應犯一，何況具犯！若有犯者，不名菩薩。現身不能莊嚴菩提，亦復不能令心寂靜，是似菩薩非實菩薩。犯有三種：有軟、中、上。若軟、中心犯，是不名失。若是增上心犯，是名為失。何者是上？若犯上四，數數樂犯，心無慚恥、不自悔責，是名上犯。菩薩雖犯于上四事，不即永失。如比丘犯四即為永棄。菩薩不爾。何以故？比丘犯四更無受路。菩薩雖犯，脫可更受，是故不同。略有二事失菩薩戒，一舍菩提愿、二增上噁心。除是二事，若舍此身戒終不失。從是以後生生之處常有此戒，若不憶念，更遇善友而更受者，不名新得。如是菩薩戒者，應當識知犯不犯事輕重之相、軟中上異。
「如是住菩薩戒者，日應供養諸佛若塔若像，次供養法若行法人及菩薩藏大乘經典，供養眾僧及十方土住于大地諸菩薩等。于日夜中供養三寶，隨其力能，乃至一念一禮一四句誦信心供養，勿令有廢。若不恭敬慢墮心者，犯重垢罪。若忘誤者，犯輕垢罪。不犯者，若病若狂，若有凈心逮菩薩地、如須陀洹得不壞凈心，常能供養三寶不絕，是名不犯。菩薩不知厭足，貪著利養不制心者，犯重垢罪。不犯者，雖貪利養常生悔心：『我當精進斷除是意。』極自製御貪心猶起、若取小利助斷大貪，是名不犯。
【現代漢語翻譯】 現代漢語譯本 菩薩的四種波羅夷（根本罪），菩薩不應該觸犯其中任何一種，更何況全部觸犯！如果有人觸犯了，就不能稱為菩薩。這樣的人今生不能莊嚴菩提（覺悟），也不能使內心寂靜，是貌似菩薩而非真正的菩薩。觸犯有三種程度：輕、中、重。如果以輕或中等心態觸犯，這不叫做失去（菩薩戒）。如果是以強烈的噁心觸犯，這叫做失去（菩薩戒）。什麼是重犯呢？如果觸犯了上述四種罪行，並且屢次樂於觸犯，心中沒有慚愧和羞恥，也不自我懺悔責備，這叫做重犯。菩薩即使觸犯了上述四種罪行，也不會立即永遠失去（菩薩戒）。如同比丘觸犯四種根本戒就立即被永遠擯棄一樣。菩薩不是這樣。為什麼呢？比丘觸犯四根本戒后就沒有重新受戒的途徑了。菩薩即使觸犯了，或許還可以重新受戒，所以不同。簡略地說，有兩種情況會失去菩薩戒：一是捨棄菩提愿（成佛的誓願），二是強烈的噁心。除了這兩種情況，如果捨棄此身（死亡），戒體也不會失去。從那以後，生生世世都會保有此戒，如果忘記了，再次遇到善友而重新受戒，這不叫做新得。像這樣的菩薩戒，應當認識瞭解觸犯與不觸犯的情況，以及輕重程度的差別，輕、中、重三種情況的不同。
『像這樣安住于菩薩戒的人，每天應該供養諸佛，無論是佛塔還是佛像，其次供養佛法，無論是修行佛法的人還是菩薩藏的大乘經典，供養眾僧以及十方國土安住于大地的諸菩薩等。在白天和夜晚供養三寶，隨自己的能力，乃至一念、一禮拜、一句四句偈的誦唸，以信心供養，不要讓供養中斷。如果不恭敬，以傲慢輕視的心對待，就犯了重垢罪。如果因為忘記或疏忽而犯，就犯了輕垢罪。以下情況不犯戒：生病、精神失常，或者有清凈心而證得菩薩果位，如同須陀洹（預流果）獲得不壞的凈信心一樣，常常能夠供養三寶而不間斷，這叫做不犯戒。菩薩不知滿足，貪著利養而不約束自己的心，就犯了重垢罪。以下情況不犯戒：雖然貪圖利養，但常常生起懺悔之心：『我應當精進斷除這種念頭。』極力控制自己，但貪心仍然生起，或者獲取小的利益來幫助斷除大的貪慾，這叫做不犯戒。
【English Translation】 English version The four Pārājikas (fundamental transgressions) of a Bodhisattva: a Bodhisattva should not commit even one of them, let alone all of them! If someone commits them, they cannot be called a Bodhisattva. Such a person cannot adorn Bodhi (enlightenment) in this life, nor can they pacify their mind; they are like a Bodhisattva but not a true Bodhisattva. There are three types of transgression: light, medium, and heavy. If one transgresses with a light or medium mind, it is not considered a loss (of the Bodhisattva precepts). If one transgresses with an intensified evil mind, it is considered a loss (of the Bodhisattva precepts). What is a heavy transgression? If one commits the above four transgressions, repeatedly enjoys committing them, has no shame or remorse in their heart, and does not self-reproach, this is called a heavy transgression. Even if a Bodhisattva commits the above four transgressions, they do not immediately and permanently lose (the Bodhisattva precepts), as a Bhikṣu (monk) who commits the four fundamental precepts is immediately and permanently expelled. A Bodhisattva is not like that. Why? Because a Bhikṣu who commits the four fundamental precepts has no way to receive the precepts again. Even if a Bodhisattva commits them, they may be able to receive the precepts again, so it is different. Briefly, there are two things that cause the loss of Bodhisattva precepts: one is abandoning the Bodhicitta (the aspiration for enlightenment), and the other is an intensified evil mind. Apart from these two things, if one abandons this body (dies), the precepts will not be lost. From then on, in every life, one will always have these precepts. If one forgets them and encounters a good friend again and receives the precepts again, it is not called newly obtained. Such Bodhisattva precepts should be understood in terms of what constitutes transgression and non-transgression, the difference between light and heavy, and the difference between light, medium, and heavy.
'One who dwells in the Bodhisattva precepts in this way should daily make offerings to all Buddhas, whether it be to Stūpas (pagodas) or images, and then make offerings to the Dharma, whether it be to those who practice the Dharma or to the Mahāyāna (Great Vehicle) scriptures of the Bodhisattva Piṭaka (collection), and make offerings to the Sangha (community) and to all the Bodhisattvas residing on the earth in the ten directions. Day and night, make offerings to the Three Jewels (Buddha, Dharma, Sangha), according to one's ability, even if it is just one thought, one prostration, or the recitation of one four-line verse, making offerings with faith, and do not let the offerings be interrupted. If one is not respectful and treats them with arrogance and contempt, one commits a grave offense. If one commits it due to forgetfulness or negligence, one commits a minor offense. The following is not a transgression: being sick, being mentally disturbed, or having a pure mind and attaining the Bodhisattva ground, just as a Srotāpanna (stream-enterer) obtains an indestructible pure mind, and is always able to make offerings to the Three Jewels without interruption, this is called non-transgression. If a Bodhisattva is not content and is greedy for gain and does not restrain their mind, they commit a grave offense. The following is not a transgression: although greedy for gain, one often generates a repentant mind: 'I should diligently cut off this thought.' Exerting oneself to control oneself, but greed still arises, or taking small gains to help cut off great greed, this is called non-transgression.'
「菩薩，見上座尊長耆宿德同師同學，生憍慢心及瞋噁心，不起承迎禮拜避座，設有言語余談不聽，若有所問不如實答者，犯重垢罪。若無慢瞋恚癡之意，直以懶惰無記散心，犯輕垢罪。不犯者，若病若狂若時睡眠，若聽法說法，若先共他人語，若為調伏滅惡增善，若有僧限護多人意，是名不犯。
「菩薩，檀越來請，若於自舍、若僧寺內給施所須，菩薩憍慢瞋恚輕賤不往受者，犯重垢罪。若懶惰不往，犯輕垢罪。不犯者，若病若狂，若遠若道險難，若為調伏滅惡增善，若失受請，若為修善，若聽未聞，若知請主欲相惱故，若有僧限護多人意，是名不犯。
「菩薩，從他人邊得金銀琉璃種種雜寶所須之物，及地中伏藏無主財物，皆應取之，念當轉施。若噁心瞋故不取者，犯重垢罪。若作是心：『我不與人。』而作因緣，若懶惰心，犯輕垢罪。不犯者，若是狂心，若為調伏滅惡增善，若知受已必生愛著，若知施已生悔，若知施主施故發狂，若慮施主施已窮苦，若知施物三寶所有，若知施物劫盜所得，若知受已多得苦惱，所謂王難、賊盜、死亡、系閉、惡聲流佈、擯令出境界，是名不犯。
「菩薩，他來求法，以瞋噁心憎嫉他故不與說者，犯重垢罪。若懶惰心不與說者，犯輕垢罪。不犯者，若外
【現代漢語翻譯】 現代漢語譯本 『菩薩，如果見到上座（長老），尊長（年長者），耆宿（有德之人），德同（道德相同的人），師同學（一起學習的同伴），生起憍慢心和瞋噁心，不起來迎接，不禮拜，不讓座，如果有言語交談也不聽，如果有人提問也不如實回答，就犯了重垢罪。如果沒有慢、瞋恚、愚癡的意念，只是因為懶惰、無記（不專注）、散亂的心，就犯了輕垢罪。不犯的情況是：如果生病、發狂、正在睡覺，正在聽法說法，先和他人說話，爲了調伏（控制）惡念、滅除惡行、增長善行，或者有僧團的限制、爲了保護多數人的意願，這些情況不構成違犯。 『菩薩，如果檀越（施主）來邀請，在自己家裡或者僧寺內提供所需的物品，菩薩因為憍慢、瞋恚、輕視而不去接受，就犯了重垢罪。如果因為懶惰不去，就犯了輕垢罪。不犯的情況是：如果生病、發狂，路途遙遠、道路危險，爲了調伏惡念、滅除惡行、增長善行，錯過了接受邀請的時間，爲了修善，正在聽聞佛法，知道邀請者想要惱亂自己，或者有僧團的限制、爲了保護多數人的意願，這些情況不構成違犯。 『菩薩，如果從他人那裡得到金、銀、琉璃、各種雜寶等所需的物品，以及從地裡挖出的埋藏的、無主的財物，都應該拿取，想著應當轉手佈施。如果因為噁心、瞋恨而不拿取，就犯了重垢罪。如果心裡想著：『我不給別人。』而製造借口，或者因為懶惰，就犯了輕垢罪。不犯的情況是：如果是發狂，爲了調伏惡念、滅除惡行、增長善行，知道接受后一定會產生愛著，知道佈施後會後悔，知道施主因為佈施而發狂，擔心施主佈施後會變得窮困，知道施物是三寶（佛、法、僧）所有的，知道施物是劫盜所得，知道接受後會帶來很多苦惱，比如王難（官司）、賊盜、死亡、囚禁、惡名傳播、被驅逐出境，這些情況不構成違犯。 『菩薩，如果有人來求法，因為瞋噁心、憎恨嫉妒而不給他們講說，就犯了重垢罪。如果因為懶惰而不給他們講說，就犯了輕垢罪。不犯的情況是：如果是外道（非佛教徒）
【English Translation】 English version 『Bodhisattvas, if they see elders (Shangzuo), seniors (Zunzhang), virtuous elders (Qisu), those with similar virtues (Detong), or fellow students (Shitongxue), and generate arrogance and anger, failing to rise to greet them, bow, or offer them a seat; if they do not listen to their conversations or answer their questions truthfully, they commit a grave offense. If they do not have intentions of arrogance, anger, or delusion, but simply act out of laziness, indifference, or distraction, they commit a minor offense. There is no offense if they are sick, insane, sleeping, listening to or teaching the Dharma, already engaged in conversation, acting to subdue evil and increase good, or if there are monastic restrictions or concerns for the well-being of many. These are considered non-offenses.』 『Bodhisattvas, if donors (Tan Yue) come to offer necessities at their own homes or in monasteries, and the Bodhisattvas, out of arrogance, anger, or contempt, do not accept them, they commit a grave offense. If they do not go out of laziness, they commit a minor offense. There is no offense if they are sick, insane, the distance is far, the road is dangerous, they are acting to subdue evil and increase good, they missed the invitation, they are cultivating goodness, they are listening to the Dharma, they know the inviter intends to cause trouble, or if there are monastic restrictions or concerns for the well-being of many. These are considered non-offenses.』 『Bodhisattvas, if they obtain gold, silver, lapis lazuli, various jewels, or other necessities from others, or find buried, ownerless treasures, they should take them with the intention of giving them away. If they do not take them out of malice or anger, they commit a grave offense. If they think, 『I will not give them to others,』 and create excuses, or act out of laziness, they commit a minor offense. There is no offense if they are insane, acting to subdue evil and increase good, they know that accepting them will lead to attachment, they know that giving them away will lead to regret, they know that the donor will become insane from giving, they worry that the donor will become impoverished from giving, they know that the items belong to the Three Jewels (Buddha, Dharma, Sangha), they know that the items were obtained through robbery, or they know that accepting them will lead to suffering, such as legal troubles (Wang Nan), theft, death, imprisonment, bad reputation, or banishment. These are considered non-offenses.』 『Bodhisattvas, if someone comes seeking the Dharma, and they refuse to teach them out of anger, malice, hatred, or jealousy, they commit a grave offense. If they refuse to teach them out of laziness, they commit a minor offense. There is no offense if they are outsiders (Wai)
道求法慮還譏刺，若病若狂，若為調伏滅惡增善，若知前人不解其義，若前人不敬不如法事，若前人鈍根不解深法恐生邪見，若知聞已破失本心壞滅正法，若知聞已必向非器宣說其事，是名不犯。
「菩薩，見惡眾生犯戒毀禁作眾罪行，菩薩自知能化為善，若噁心瞋心舍不教者，犯重垢罪。何以故？菩薩不于身口意凈持戒人邊起于悲心。若見惡人犯戒毀禁作眾罪行，極生悲心，是故有犯。不犯者，若狂，若為調伏滅惡增善，若有僧限護多人意，是名不犯。
「菩薩，如佛所制波羅提木叉及結毗尼，欲使不信者信，已信者增，此聲聞戒及菩薩戒等無有異。何以故？聲聞之人順常自為，猶欲學令不信者信、已信者增。何況菩薩所修學，常為眾生，豈不能爾！是故名同不犯。
「如佛所制，聲聞之人應少欲作、少因緣事。菩薩不爾。何以故？順求自利、不為他人，是聲聞好。菩薩若爾則不名菩薩。為他人故，所可受衣乃至百千，從非親里婆羅門居士盡力所求。如衣，缽亦如是。為他人故，及應乞縷教織師織、畜憍奢耶衣、受取金銀乃至百千，如是之事與聲聞異。若菩薩本為眾生，而瞋噁心少作、少因緣事，放舍眾生獨居其所者，犯重垢罪。若懶惰心，少欲少事居其所者，犯輕垢罪。
「菩薩有五非
【現代漢語翻譯】 現代漢語譯本 如果菩薩爲了尋求佛法而考慮問題時，受到他人的譏諷和指責，或者（菩薩）表現得像生病或發狂一樣，或者（菩薩）爲了調伏（他人）滅除惡行增長善行，或者（菩薩）知道對方不理解佛法的真正含義，或者（菩薩）知道對方不恭敬不如法的事，或者（菩薩）知道對方根器遲鈍不能理解深奧的佛法恐怕會產生邪見，或者（菩薩）知道（對方）聽聞後會喪失本心，破壞正法，或者（菩薩）知道（對方）聽聞后一定會向不適合的人宣說此事，這些情況都不算違犯戒律。
『菩薩如果看見作惡的眾生違犯戒律，毀壞禁戒，做各種罪惡的行為，菩薩自己知道能夠教化他們向善，如果（菩薩）生起噁心或嗔恨心，捨棄他們而不去教導，就犯了重罪。為什麼呢？因為菩薩沒有對那些身口意清凈持戒的人產生悲憫之心。如果看見作惡的人違犯戒律，毀壞禁戒，做各種罪惡的行為，（菩薩）極度地生起悲憫之心，因此才算沒有違犯（菩薩戒）。不算違犯的情況是，如果（菩薩）是瘋癲的狀態，或者爲了調伏（他人）滅除惡行增長善行，或者有僧團的限制，爲了維護大多數人的意願，這些情況都不算違犯。
『菩薩，正如佛所制定的波羅提木叉（Pratimoksha，戒律）以及結毗尼（Vinaya，戒律），是爲了使不信的人產生信心，已經相信的人增長信心，這些聲聞戒（Śrāvakayāna，小乘戒律）和菩薩戒（Bodhisattva vows，大乘戒律）等並沒有什麼不同。為什麼呢？聲聞之人通常只為自己著想，尚且想要學習使不信的人產生信心，已經相信的人增長信心。更何況菩薩所修學的，常常是爲了眾生，難道不能做到這樣嗎！因此（菩薩戒和聲聞戒）名稱相同，不算違犯。
『正如佛所制定的，聲聞之人應該少欲知足，少做因緣之事。菩薩卻不是這樣。為什麼呢？只為自己著想，不為他人著想，這是聲聞的好處。菩薩如果也這樣，就不能稱為菩薩了。爲了他人，所可以接受的衣服乃至成百上千，從非親屬的婆羅門（Brahmin，印度教祭司）或居士那裡盡力求取。像衣服一樣，缽（bowl，食器）也是如此。爲了他人，也應該乞求絲線教織工織布，蓄養憍奢耶衣（Kauśeya，絲綢衣服），接受金銀乃至成百上千，這些事情與聲聞不同。如果菩薩本來是爲了眾生，卻生起嗔恨噁心，少做事情，減少因緣，放棄眾生獨自居住，就犯了重罪。如果因為懶惰，少欲知足，獨自居住，就犯了輕罪。
『菩薩有五種非…
【English Translation】 English version If a Bodhisattva, while seeking the Dharma and contemplating it, is criticized and ridiculed, or appears to be ill or mad, or is acting to subdue (others), eliminate evil, and increase good, or knows that the other person does not understand the true meaning of the Dharma, or knows that the other person is not respectful of improper matters, or knows that the other person is of dull faculties and cannot understand the profound Dharma and fears that they will develop wrong views, or knows that after hearing it, (the other person) will lose their original mind and destroy the True Dharma, or knows that after hearing it, (the other person) will surely proclaim the matter to an unsuitable vessel, these are not considered violations.
'If a Bodhisattva sees evil beings violating precepts, destroying prohibitions, and committing all kinds of sinful acts, and the Bodhisattva knows that they can transform them for the better, if (the Bodhisattva) generates an evil mind or a hateful mind and abandons them without teaching, they commit a grave offense. Why? Because the Bodhisattva does not generate a compassionate heart towards those who purely uphold the precepts in body, speech, and mind. If they see evil people violating precepts, destroying prohibitions, and committing all kinds of sinful acts, (the Bodhisattva) generates extreme compassion, therefore it is not considered a violation (of the Bodhisattva vows). Not considered a violation is if (the Bodhisattva) is in a state of madness, or is acting to subdue (others), eliminate evil, and increase good, or there are monastic restrictions, to protect the intentions of the majority, these are not considered violations.
'Bodhisattvas, just as the Pratimoksha (Pratimoksha, code of monastic rules) and Vinaya (Vinaya, monastic discipline) established by the Buddha are intended to make those who do not believe have faith, and those who already believe increase their faith, these Śrāvakayāna (Śrāvakayāna, Hearer Vehicle vows) and Bodhisattva vows (Bodhisattva vows, vows of the Mahayana) are no different. Why? Śrāvakas usually only think of themselves, and still want to learn to make those who do not believe have faith, and those who already believe increase their faith. How much more so should Bodhisattvas, who constantly practice for the sake of sentient beings, be able to do so! Therefore, (the Bodhisattva vows and Śrāvaka vows) have the same name and are not considered violations.
'As the Buddha established, Śrāvakas should have few desires and be content, and do few causal affairs. Bodhisattvas are not like this. Why? Only thinking of oneself and not thinking of others is the benefit of a Śrāvaka. If a Bodhisattva were like this, they could not be called a Bodhisattva. For the sake of others, one can receive clothes, even hundreds or thousands, and strive to obtain them from Brahmins (Brahmin, a member of the priestly class in Hinduism) or laypeople who are not relatives. Like clothes, the bowl (bowl, a vessel for food) is also the same. For the sake of others, one should also beg for silk threads and teach weavers to weave cloth, keep Kauśeya (Kauśeya, silk clothes), and receive gold and silver, even hundreds or thousands. These things are different from Śrāvakas. If a Bodhisattva was originally for the sake of sentient beings, but generates hatred and evil thoughts, does few things, reduces causal affairs, and abandons sentient beings to live alone, they commit a grave offense. If, because of laziness, they have few desires and are content, and live alone, they commit a minor offense.
'Bodhisattvas have five non…
法：一諂、二華、三相、四以利求利、五邪命。有此五事，以不為愧不制不息者，犯重垢罪。不犯者，覺是非法常欲制之，是名不犯。
「菩薩，戲笑散亂高聲唱說，作非威儀令他人笑。為眾所輕者，犯重垢罪。若是宿習忘誤作者，犯輕垢罪。不犯者，覺是非法常欲制之，若外人瞋恚欲調伏故，若人苦惱為令釋故，若欲攝取戲笑故，若二人共諍為和合故，是名不犯。
「菩薩，如是見、如是語：『菩薩不應樂於涅槃，應背涅槃，不應畏煩惱、不應滅煩惱。何以故？菩薩三阿僧祇往來生死故。』如是語者，犯重垢罪。何以故？如菩薩樂於涅槃、畏於煩惱，比于聲聞千萬倍不可為喻。何以故？聲聞之人順自為己，菩薩常為一切眾故。菩薩雖處有漏，于滅煩惱而得自在，過於羅漢處無漏者上。若菩薩起身口業應自防護，莫使他人慢惰罪。若故不自護使他惰罪者，犯重垢罪。若不作意自護，放散所作生他罪者，犯輕垢罪。不犯者，若外道，若隨出家如法所作，若值多瞋惡人，是名不犯。
「菩薩，見前眾生須加杖痛然後有利，自護不治者，犯輕垢罪。不犯者，若利少苦多，是名不犯。
「菩薩，以罵報罵、以瞋報瞋、以打報打、以牽挽者，犯重垢罪。
「菩薩，與他共鬥及共相嫌，噁心瞋心、
【現代漢語翻譯】 現代漢語譯本：法：一是諂媚，二是虛誇，三是占相，四是以利益來追求利益，五是邪命（以不正當的手段謀生）。如果有了這五種行為，卻不感到羞愧、不加以制止、不停止，就犯了重垢罪。不犯重垢罪的情況是，覺察到這些是非法行為，並且經常想要制止它們，這就叫做不犯重垢罪。
菩薩如果戲笑散亂、高聲喧譁，做出不莊重的行為，讓別人嘲笑，被大眾輕視，就犯了重垢罪。如果是由於過去的習氣或者一時疏忽而犯的，就犯輕垢罪。不犯重垢罪的情況是，覺察到這些是非法行為，並且經常想要制止它們；或者爲了調伏外道（非佛教徒）的嗔恚心；或者爲了解除別人的痛苦；或者爲了攝受（引導）那些喜歡戲笑的人；或者爲了調和兩個爭吵的人，這就叫做不犯重垢罪。
菩薩如果這樣見解、這樣說：『菩薩不應該喜歡涅槃（Nirvana，解脫輪迴的境界），應該背離涅槃，不應該害怕煩惱，不應該滅除煩惱。』為什麼呢？因為菩薩要經歷三大阿僧祇劫（Asankhya kalpas，極長的時間單位）在生死中輪迴。』如果這樣說，就犯了重垢罪。為什麼呢？因為菩薩喜歡涅槃、害怕煩惱，比聲聞（Sravaka，聽聞佛法而修行的弟子）要強烈千萬倍，無法相比。為什麼呢？因為聲聞之人只為自己著想，菩薩卻常常為一切眾生著想。菩薩雖然身處有漏（有煩惱）的世界，但滅除煩惱的自在程度，超過了阿羅漢（Arhat，已證得涅槃的聖者）身處無漏（沒有煩惱）的境界。如果菩薩起身口意業，應當自我防護，不要讓別人產生懈怠和罪過。如果故意不自我防護，使他人產生懈怠和罪過，就犯了重垢罪。如果不是有意的自我防護，放縱自己的行為而使他人產生罪過，就犯輕垢罪。不犯重垢罪的情況是，如果對外道，或者對隨順出家（跟隨出家修行）的人如法行事，或者遇到很多嗔恨的惡人，這就叫做不犯重垢罪。
菩薩如果看到面前的眾生需要加以杖責才能得到利益，卻因為自我保護而不去管教，就犯了輕垢罪。不犯重垢罪的情況是，如果利益很少而帶來的痛苦很多，這就叫做不犯重垢罪。
菩薩如果以罵還罵、以嗔還嗔、以打還打、以牽拉還牽拉，就犯了重垢罪。
菩薩如果與他人爭鬥或者互相嫌棄，心懷惡意和嗔恨心
【English Translation】 English version: The law: First, flattery; second, exaggeration; third, divination; fourth, seeking profit with profit; fifth, wrong livelihood (making a living by improper means). If one has these five things and is not ashamed, does not restrain, and does not cease, one commits a grave offense. One does not offend if one is aware of these unlawful things and always desires to restrain them; this is called not offending.
If a Bodhisattva engages in joking and scattering, shouting loudly, and acting in an undignified manner, causing others to laugh and being despised by the public, they commit a grave offense. If it is due to past habits or a momentary oversight, they commit a minor offense. One does not commit an offense if one is aware of these unlawful things and always desires to restrain them; or if it is to subdue the anger of outsiders (non-Buddhists); or to relieve the suffering of others; or to gather (guide) those who like to joke; or to reconcile two quarreling people; this is called not offending.
If a Bodhisattva has such a view and speaks thus: 'Bodhisattvas should not delight in Nirvana (the state of liberation from the cycle of rebirth), they should turn away from Nirvana, they should not fear afflictions, and they should not extinguish afflictions.' Why? Because Bodhisattvas must go through three Asankhya kalpas (extremely long units of time) in the cycle of birth and death.' If one speaks thus, one commits a grave offense. Why? Because a Bodhisattva's delight in Nirvana and fear of afflictions is a thousand million times greater than that of a Sravaka (a disciple who practices by hearing the Dharma), it cannot be compared. Why? Because Sravakas only think of themselves, while Bodhisattvas always think of all beings. Although Bodhisattvas are in the world of outflows (with afflictions), their freedom in extinguishing afflictions surpasses that of Arhats (saints who have attained Nirvana) who are in the realm of no outflows (without afflictions). If a Bodhisattva engages in actions of body, speech, and mind, they should protect themselves, lest others develop laziness and sin. If one intentionally does not protect oneself, causing others to become lazy and sinful, one commits a grave offense. If one unintentionally does not protect oneself, indulging in one's actions and causing others to commit sins, one commits a minor offense. One does not commit an offense if one acts lawfully towards outsiders, or towards those who follow the monastic life, or if one encounters many angry and evil people; this is called not offending.
If a Bodhisattva sees that the beings in front of them need to be disciplined with a staff in order to benefit, but refrains from disciplining them out of self-protection, they commit a minor offense. One does not commit an offense if the benefit is small and the suffering is great; this is called not offending.
If a Bodhisattva retaliates with cursing for cursing, anger for anger, hitting for hitting, or pulling for pulling, they commit a grave offense.
If a Bodhisattva fights with others or dislikes each other, harboring malice and anger,
若憍慢心，不如法悔者，犯重垢罪。若懶惰放逸一不求悔者，犯輕垢罪。不犯者，若為調伏滅惡增善，若彼外道要作非法，若彼喜斗怨更增上，若知彼人終不受悔，若向彼悔起彼重慢，是名不犯。
「菩薩，共他嫌恨，他如法求悔，菩薩噁心不受，為惱他者，犯重垢罪。若無瞋心，不受他悔，犯輕垢罪。不犯者，若為調伏滅惡增善，若惡非法，是名不犯。
「菩薩，瞋他受者瞋事不休息者，犯重垢罪。不犯者，若常制之瞋心猶起，是名不犯。
「菩薩，受畜徒眾，但為給事及與衣食，是名犯。
「菩薩，起懶惰意，樂於非時食，貪著睡眠若倚若臥者，犯重垢罪。不犯者，若病若狂無巧便，若道路行極，若常制之，是名不犯。
「菩薩，以染著心談說世樂事者，犯重垢罪。若忘誤說，犯輕垢罪。不犯者，若有人問正心少說，若談異聞，若談論法事，是名不犯。
「菩薩，樂欲坐禪，知他有法，以瞋慢心不能下意從他求受法者，犯重垢罪。若懶惰心不求受者，犯輕垢罪。不犯者，若病若無巧便，若知彼人不順法教，若自有巧便多聞攝其心者，是名不犯。
「菩薩，起欲界欲，不觀對治疾除滅者，犯重垢罪。不犯者，常勤欲滅欲心猶起，是名不犯。如欲，余蓋亦爾。若菩薩貪味
【現代漢語翻譯】 現代漢語譯本： 如果菩薩生起憍慢心，不如法懺悔，就犯了重垢罪。如果菩薩懶惰放逸，不尋求懺悔，就犯了輕垢罪。以下情況不構成犯罪：爲了調伏、滅除惡行、增長善行；對方是外道，要做不合法的事情；對方喜歡爭鬥，怨恨會更加嚴重；知道對方最終不會接受懺悔；向對方懺悔反而會增加對方的傲慢。這些情況不構成犯罪。
菩薩如果與他人有嫌隙和怨恨，對方如法請求懺悔，菩薩卻懷著惡意不接受，爲了惱害對方，就犯了重垢罪。如果沒有嗔恨心，不接受對方的懺悔，就犯了輕垢罪。以下情況不構成犯罪：爲了調伏、滅除惡行、增長善行；對方所做的是邪惡非法之事。這些情況不構成犯罪。
菩薩如果嗔恨他人，並且因為嗔恨之事而不能平息，就犯了重垢罪。以下情況不構成犯罪：經常克制嗔恨心，但嗔恨心仍然生起。這種情況不構成犯罪。
菩薩如果收養徒眾，只是爲了讓他們提供服侍以及提供衣食，這就構成了犯罪。
菩薩如果生起懶惰之心，喜歡在不適當的時間進食，貪戀睡眠，喜歡倚靠或躺臥，就犯了重垢罪。以下情況不構成犯罪：生病或精神錯亂，沒有方便的方法；在道路上行走非常疲憊；經常克制懶惰。這些情況不構成犯罪。
菩薩如果以染著之心談論世俗享樂之事，就犯了重垢罪。如果因為遺忘或錯誤而說，就犯了輕垢罪。以下情況不構成犯罪：有人詢問，以正直的心少量地說；談論奇聞異事；談論佛法之事。這些情況不構成犯罪。
菩薩如果喜歡坐禪，知道他人有佛法，卻因為嗔恨和傲慢之心，不能虛心向他人求法，就犯了重垢罪。如果因為懶惰之心而不求法，就犯了輕垢罪。以下情況不構成犯罪：生病或沒有方便的方法；知道對方不遵循佛法教導；自己有方便的方法，多聞博學，能夠攝持自己的心。這些情況不構成犯罪。
菩薩如果生起欲界的慾望，不觀察對治之法，迅速地消除它，就犯了重垢罪。以下情況不構成犯罪：經常努力滅除慾望，但慾望之心仍然生起。這種情況不構成犯罪。如同慾望一樣，其餘的煩惱也一樣。如果菩薩貪戀味道
【English Translation】 English version: If a Bodhisattva has an arrogant mind and does not repent according to the Dharma, they commit a grave offense. If a Bodhisattva is lazy and negligent and does not seek repentance, they commit a minor offense. The following are not offenses: if it is for the sake of taming, eliminating evil, and increasing good; if the other person is a heretic and wants to do unlawful things; if the other person likes to fight and resentment will increase; if one knows that the other person will ultimately not accept repentance; if repenting to the other person will increase their arrogance. These situations do not constitute offenses.
If a Bodhisattva has grudges and resentment towards another person, and that person requests repentance according to the Dharma, but the Bodhisattva, with an evil mind, does not accept it in order to annoy the other person, they commit a grave offense. If there is no anger and one does not accept the other person's repentance, they commit a minor offense. The following are not offenses: if it is for the sake of taming, eliminating evil, and increasing good; if the other person is doing evil and unlawful things. These situations do not constitute offenses.
If a Bodhisattva is angry with another person and cannot stop being angry about the matter, they commit a grave offense. The following is not an offense: if one constantly restrains anger, but anger still arises. This situation does not constitute an offense.
If a Bodhisattva accepts and keeps disciples only for the sake of providing service and giving them clothing and food, this constitutes an offense.
If a Bodhisattva develops a lazy mind, enjoys eating at inappropriate times, is attached to sleep, and likes to lean or lie down, they commit a grave offense. The following are not offenses: if one is sick or insane and has no convenient means; if one is extremely tired from traveling on the road; if one constantly restrains laziness. These situations do not constitute offenses.
If a Bodhisattva talks about worldly pleasures with an attached mind, they commit a grave offense. If one speaks due to forgetfulness or mistake, they commit a minor offense. The following are not offenses: if someone asks and one speaks a little with an upright mind; if one talks about strange and unusual things; if one talks about Dharma matters. These situations do not constitute offenses.
If a Bodhisattva enjoys sitting in meditation, knows that others have the Dharma, but cannot humbly seek and receive the Dharma from them due to anger and arrogance, they commit a grave offense. If one does not seek the Dharma due to laziness, they commit a minor offense. The following are not offenses: if one is sick or has no convenient means; if one knows that the other person does not follow the Dharma teachings; if one has convenient means, is learned, and can control their mind. These situations do not constitute offenses.
If a Bodhisattva develops desires of the desire realm and does not observe the antidotes and quickly eliminate them, they commit a grave offense. The following is not an offense: if one constantly strives to eliminate desire, but the mind of desire still arises. This situation does not constitute an offense. Just like desire, the remaining defilements are also the same. If a Bodhisattva is greedy for flavors
于禪著功德者，犯重垢罪。不犯者，常欲舍著著心猶起，是名不犯。
「菩薩，如是見、如是語：『菩薩不應聽受誦學聲聞法藏。菩薩之人用學是為？』作是語者，犯重垢罪。何以故？菩薩于外道書尚應當學，何況佛語！不犯者，為欲調伏聲聞入大乘故，是名不犯。
「菩薩法藏一向舍置，貪學讀誦聲聞經者，犯輕垢罪。
「菩薩，有佛經藏不能勤學，乃更勤學外道俗典，犯重垢罪。不犯者，若極根利一聞能持，同佛語者取用助化，以彼妙辭助明佛法，于佛法于佛經義意不傾動，是名不犯。
「菩薩，欲學外道經典，應如上學。若於中受樂生著心，不如服苦藥者，犯重垢罪。
「菩薩，若聞菩薩法藏，甚深秘密第一實義不思議事，純是諸佛菩薩境界，於此義中生誣謗心言：『此義無益，非佛所說，不能祐利一切眾生。』作是謗者，犯重垢罪。不犯者，若思惟定義，若方便說，是名不犯。
「菩薩，聞于甚深義時若不生信，以不諂心為生信故應作是念：『我不應爾。我如盲者無有慧眼。佛口所說我云何謗？』如是菩薩自憤由癡，是佛境界非我所及，若能如是是為正行。若意不解不生誹謗，是名不犯。
「菩薩，為飲食故，以瞋噁心自讚毀他，犯重垢罪。不犯者，若為伏外道
【現代漢語翻譯】 現代漢語譯本 對於禪定而執著功德的菩薩，犯下重垢罪。不犯重垢罪的情況是：雖然總是想捨棄執著，但執著之心仍然生起，這稱為不犯重垢罪。
『菩薩，如果這樣見解、這樣言語：『菩薩不應該聽受、誦讀、學習聲聞乘的法藏。菩薩學習這些有什麼用呢？』 這樣說的人，犯下重垢罪。為什麼呢？菩薩對於外道的書籍尚且應當學習，更何況是佛陀的教言！不犯重垢罪的情況是：爲了調伏聲聞乘的人，使他們進入大乘，這稱為不犯重垢罪。
菩薩將菩薩的法藏完全捨棄，貪婪地學習、讀誦聲聞乘的經典，犯下輕垢罪。
菩薩，對於佛經法藏不能勤奮學習，反而更加勤奮地學習外道的世俗典籍，犯下重垢罪。不犯重垢罪的情況是：如果根器極其敏銳，聽聞一次就能記住，並且（外道典籍的內容）與佛陀的教言相同，可以拿來輔助教化，用那些美妙的言辭來幫助闡明佛法，並且對於佛法和佛經的意義沒有動搖，這稱為不犯重垢罪。
菩薩，想要學習外道經典，應當像上面所說的那樣學習。如果在學習過程中產生快樂和執著之心，不能像服用苦藥一樣（爲了治病而忍受），就犯下重垢罪。
菩薩，如果聽到菩薩法藏中甚深秘密、第一真實義、不可思議之事，純粹是諸佛菩薩的境界，對於這些義理產生誣衊誹謗之心，說：『這些義理沒有益處，不是佛陀所說，不能保佑利益一切眾生。』 這樣誹謗的人，犯下重垢罪。不犯重垢罪的情況是：如果爲了思惟定義，或者爲了方便說法，這稱為不犯重垢罪。
菩薩，聽到甚深義理時，如果不生起信心，爲了以不諂媚的心生起信心，應當這樣想：『我不應該這樣。我像盲人一樣沒有智慧的眼睛。佛陀親口所說，我怎麼能誹謗呢？』 這樣的菩薩因為自己的愚癡而感到慚愧，（知道）這是佛的境界，不是我所能達到的，如果能夠這樣，就是正確的行為。如果意思不理解，但不生起誹謗，這稱為不犯重垢罪。
菩薩，爲了飲食的緣故，以嗔恨惡毒的心自讚譭謗他人，犯下重垢罪。不犯重垢罪的情況是：如果爲了降伏外道
【English Translation】 English version A Bodhisattva who is attached to the merits of meditation commits a grave offense. Not committing the offense means constantly desiring to relinquish attachment, yet the mind of attachment still arises; this is called not committing the offense.
'Bodhisattvas, if they have such views and speak such words: 'Bodhisattvas should not listen to, recite, or study the Shravaka (hearer) Pitaka (collection of teachings). What is the use of Bodhisattvas studying these?' Those who speak thus commit a grave offense. Why? Bodhisattvas should even study the books of non-Buddhists, let alone the words of the Buddha! Not committing the offense means doing so to subdue Shravakas and lead them into the Mahayana (Great Vehicle); this is called not committing the offense.
A Bodhisattva who completely abandons the Bodhisattva Pitaka and greedily studies and recites the Shravaka Sutras commits a minor offense.
A Bodhisattva who does not diligently study the Buddha's Sutra Pitaka but instead diligently studies non-Buddhist secular texts commits a grave offense. Not committing the offense means if one has extremely sharp faculties and can retain what is heard once, and if (the content of the non-Buddhist texts) is the same as the Buddha's words, it can be used to assist in teaching, using those wonderful words to help clarify the Buddha's Dharma, and if one's understanding of the meaning of the Buddha's Dharma and Sutras is not shaken, this is called not committing the offense.
Bodhisattvas who wish to study non-Buddhist scriptures should study as described above. If they experience pleasure and attachment in the process, and cannot endure it like taking bitter medicine (for healing), they commit a grave offense.
Bodhisattvas who hear of the profound, secret, ultimate, and inconceivable matters of the Bodhisattva Pitaka, which are purely the realm of Buddhas and Bodhisattvas, and harbor slanderous thoughts, saying: 'These meanings are useless, not spoken by the Buddha, and cannot protect and benefit all beings,' those who slander in this way commit a grave offense. Not committing the offense means doing so to contemplate the definition or to speak expediently; this is called not committing the offense.
Bodhisattvas who do not generate faith when hearing profound meanings should generate faith with a non-flattering mind, thinking: 'I should not be like this. I am like a blind person without the eyes of wisdom. How can I slander what the Buddha has spoken?' Such Bodhisattvas should feel remorse for their own ignorance, (knowing) that this is the realm of the Buddha, not attainable by me; if one can be like this, it is the correct practice. If one does not understand the meaning but does not generate slander, this is called not committing the offense.
Bodhisattvas who, for the sake of food, praise themselves and disparage others with an angry and malicious mind commit a grave offense. Not committing the offense means doing so to subdue non-Buddhists.
，若伏憍慢增長佛法，若為不信者信、已信者增，是名不犯。
「菩薩，有說法家、若說毗尼處、大法會處，瞋嫉慢心不往聽者，犯重垢罪。若懶惰心不往聽者，犯輕垢罪。不犯者，若自不聞又無人喚，若病若無巧便，若知彼說法不順義理，若知說者於己有難，若知彼說更無異聞，若得總持自多聞，若勤修善根，是名不犯。
「菩薩，有人來倩，我有事緣當爲營辦，所謂共去共還營佐眾事，有所營了守護財物，和合斗訟經辦飲食，修福德業。若一二事不為作者，犯重垢罪。若懶惰不為，犯輕垢罪。不犯者，若病若無巧便，若自有事，若彼能辦，若不相倩，若無益事，若為調伏滅惡增善，若無他倩，若報他作勤修善根，若自闇鈍恐失業次，若有僧限護多人意，是名不犯。
「若菩薩，見病眾生，以噁心瞋心不瞻養者，犯重垢罪。若懶惰不養，犯輕垢罪。不犯者，若自有病，若無巧便，若倩他看，若彼病者自有屬眷，若知病者能自經給，若久病，若人猶能起止，若欲勤修增上善根，若極自闇鈍恐失黨次，若失看病如病餘，貧窮苦惱亦復如是，是名不犯。
「菩薩，見前眾生應有利宜，無有方便而能發起。菩薩噁心瞋心不教示者，犯重垢罪。若懶惰不教，犯輕垢罪。不犯者，若無方便，若使他教，
【現代漢語翻譯】 現代漢語譯本：如果爲了壓制傲慢而增長佛法，或者爲了讓不信的人相信、已信的人增長信心，這就不算違犯。
菩薩，如果有說法者在宣講毗尼（Vinaya，戒律）的地方，或者在大型法會的地方，因為嗔恨、嫉妒、傲慢而不去聽聞，就犯了重垢罪。如果因為懶惰而不去聽聞，就犯了輕垢罪。不算違犯的情況是：如果自己沒有聽到，又沒有人告知，或者生病，或者沒有方便的條件，或者知道他所說的法不符合義理，或者知道說法者對自己有難，或者知道他所說的沒有新的內容，或者已經獲得了總持（Dharani，總攝憶持），自己已經聽聞了很多，或者勤奮地修習善根，這就不算違犯。
菩薩，如果有人來請求幫助，說自己有事情需要辦理，比如一起去一起回，幫助處理各種事務，處理完后守護財物，調和爭鬥，經辦飲食，修習福德事業。如果一兩件事不去做，就犯了重垢罪。如果因為懶惰而不去做，就犯了輕垢罪。不算違犯的情況是：如果生病，或者沒有方便的條件，或者自己有事，或者他自己能辦，或者沒有人請求，或者沒有利益的事情，或者爲了調伏、滅除惡行、增長善行，或者沒有其他人請求，或者爲了報答他人而做，勤奮地修習善根，或者自己愚鈍恐怕耽誤了事情，或者有僧團的限制，要維護多數人的意願，這就不算違犯。
如果菩薩見到生病的眾生，以噁心、嗔心不去照顧，就犯了重垢罪。如果因為懶惰而不去照顧，就犯了輕垢罪。不算違犯的情況是：如果自己生病，或者沒有方便的條件，或者請他人照顧，或者生病的人有自己的家屬，或者知道生病的人能夠自己料理，或者長期生病，或者病人還能自己起身活動，或者想要勤奮地修習增上善根，或者自己非常愚鈍恐怕耽誤了集體的事情，或者失去照顧病人如同失去其他，貧窮困苦的眾生也是如此，這就不算違犯。
菩薩，見到眼前的眾生應該有利益，卻沒有方便的方法能夠引發。菩薩以噁心、嗔心不去教導，就犯了重垢罪。如果因為懶惰而不去教導，就犯了輕垢罪。不算違犯的情況是：如果沒有方便的方法，或者讓其他人教導。
【English Translation】 English version: If one increases the Buddha-dharma in order to subdue arrogance, or to make the non-believers believe and increase the faith of those who already believe, this is not considered an offense.
Bodhisattvas, if a speaker of the Dharma, whether speaking in a place of Vinaya (discipline), or at a great Dharma assembly, does not go to listen due to anger, jealousy, or arrogance, they commit a grave offense. If they do not go to listen due to laziness, they commit a minor offense. Non-offenses include: if one does not hear and no one informs them, if one is sick, if there are no convenient conditions, if one knows that the Dharma being spoken does not accord with the meaning, if one knows that the speaker poses a difficulty for oneself, if one knows that the speech contains nothing new, if one has attained Dharani (total retention), if one has heard much already, or if one diligently cultivates roots of goodness, this is not considered an offense.
Bodhisattvas, if someone comes to ask for help, saying they have matters to attend to, such as going together and returning together, assisting with various affairs, guarding property after completion, reconciling disputes, managing food and drink, and cultivating meritorious deeds. If one or two of these things are not done, a grave offense is committed. If it is not done due to laziness, a minor offense is committed. Non-offenses include: if one is sick, if there are no convenient conditions, if one has one's own affairs, if they can handle it themselves, if no one asks, if the matter is not beneficial, if it is for subduing, eliminating evil, and increasing good, if no one else asks, if it is to repay others for their work, diligently cultivating roots of goodness, if one is dull and fears delaying the work, or if there are monastic restrictions to protect the intentions of many, this is not considered an offense.
If a Bodhisattva sees a sick sentient being and does not care for them with an evil or angry mind, they commit a grave offense. If they do not care for them due to laziness, they commit a minor offense. Non-offenses include: if one is sick oneself, if there are no convenient conditions, if one asks another to care for them, if the sick person has their own family, if one knows that the sick person can provide for themselves, if it is a long-term illness, if the person can still get up and move around, if one wishes to diligently cultivate superior roots of goodness, if one is extremely dull and fears delaying the group's affairs, or if losing the care of the sick is like losing something else, the same applies to the poor and suffering, this is not considered an offense.
Bodhisattvas, seeing sentient beings before them who should have benefit, but there is no expedient means to initiate it. If a Bodhisattva does not teach them with an evil or angry mind, they commit a grave offense. If they do not teach them due to laziness, they commit a minor offense. Non-offenses include: if there is no expedient means, or if one has others teach them.
若彼自有善知識，若為調伏滅惡增善，若示彼方便更瞋反戾，無有敬愛心強得自用，是名不犯。
「菩薩，眾生給施所須，應念其恩。若噁心瞋心不念恩報恩者，犯重垢罪。若懶惰不報，犯輕垢罪。不犯者，若自無力，若無巧便，若為調伏滅惡增善，若慾念報施主不受，是名不犯。
「菩薩，見人親里死亡，若亡失財物種種憂苦。若噁心瞋心不往慰喻者，犯重垢罪。不犯者，如前倩菩薩中說。
「菩薩，有人從索飲食，所須不與者，犯重垢罪。不犯者，若自無物，若索不凈物，若為調伏滅惡增善，若王所制，若護僧限，是名不犯。
「菩薩，弟子應隨時教誨。若弟子有乏，應從篤信人邊勸索供給。若噁心瞋心不教誨、不供給者，犯重垢罪。若懶惰心不教供給，犯輕垢罪。不犯者，若為調伏滅惡增善，若護僧限，若病若無巧便，若倩人教，若弟子福德能致供養，若弟子本是外道無好善心，是名不犯。
「菩薩，以瞋心噁心不護他意者，犯重垢罪。若懶惰放逸不護他意，犯輕垢罪。不犯者，若非法事，若病，若有僧限護多人意，若外道，若為調伏滅惡增善，是名不犯。
「菩薩，見他德行不能稱讚，以噁心瞋心隱藏他善者，犯重垢罪。若懶惰放逸不稱他善，犯輕垢罪。不犯者，若知
【現代漢語翻譯】 現代漢語譯本： 如果這個人自己有善知識（kalya^n!a-mitra，指引正道的良師益友），或者爲了調伏（damatha，通過修行控制心意）滅除惡行增長善行，或者向他展示方便法門（upa^ya，引導他人覺悟的巧妙方法）反而使他更加嗔恨乖戾，沒有敬愛之心卻強行按照自己的想法行事，這就不算違犯。
『菩薩（bodhisattva，立志成佛的有情），當衆生向你佈施所需要的物品時，你應該心懷感恩。如果以噁心或嗔心不念及他們的恩情，不思回報，就犯了重垢罪（sthula^patti，較重的罪過）。如果因為懶惰而不回報，就犯了輕垢罪（dus!kr!ta，較輕的罪過）。不算違犯的情況是：如果自己沒有能力，或者沒有方便的條件，或者爲了調伏滅除惡行增長善行，或者想要報答施主但施主不接受，這就不算違犯。』
『菩薩，當看到他人親屬死亡，或者亡失財物，遭受種種憂愁痛苦時，如果以噁心或嗔心不去慰問開導，就犯了重垢罪。不算違犯的情況，如同前面關於請託菩薩的情況所說。』
『菩薩，如果有人向你乞討飲食或其他所需之物，你不給予，就犯了重垢罪。不算違犯的情況是：如果自己沒有財物，或者乞討的是不凈之物，或者爲了調伏滅除惡行增長善行，或者受到國王的禁令，或者爲了守護僧團的規定，這就不算違犯。』
『菩薩，弟子應該隨時接受教誨。如果弟子有所缺乏，應該從篤信的人那裡勸請索取供給。如果以噁心或嗔心不教誨、不供給，就犯了重垢罪。如果因為懶惰而不教誨、不供給，就犯了輕垢罪。不算違犯的情況是：如果爲了調伏滅除惡行增長善行，或者爲了守護僧團的規定，或者生病，或者沒有方便的條件，或者請託他人教導，或者弟子自己有福德能夠得到供養，或者弟子本來是外道沒有好的善心，這就不算違犯。』
『菩薩，以嗔心或噁心不顧及他人的意願，就犯了重垢罪。如果因為懶惰放逸而不顧及他人的意願，就犯了輕垢罪。不算違犯的情況是：如果是非法之事，或者生病，或者有僧團的規定需要守護多數人的意願，或者是外道，或者爲了調伏滅除惡行增長善行，這就不算違犯。』
『菩薩，見到他人有德行卻不能稱讚，以噁心或嗔心隱藏他人的善行，就犯了重垢罪。如果因為懶惰放逸而不稱讚他人的善行，就犯了輕垢罪。不算違犯的情況是：如果知道
【English Translation】 English version: If that person has their own good spiritual friend (kalya^n!a-mitra, a virtuous friend who guides one on the right path), or if it is for taming (damatha, controlling the mind through practice), eliminating evil and increasing good, or if showing them a skillful means (upa^ya, a clever method to guide others to enlightenment) instead causes them to become more angry and rebellious, and they have no respect or love but forcefully act according to their own ideas, this is not considered an offense.
'Bodhisattva (bodhisattva, a being who aspires to Buddhahood), when beings give you what is needed, you should be mindful of their kindness. If, with an evil or angry mind, you do not remember their kindness and do not think of repaying them, you commit a grave offense (sthula^patti, a serious offense). If you are lazy and do not repay them, you commit a minor offense (dus!kr!ta, a light offense). What is not an offense is if you do not have the ability yourself, or if you do not have convenient conditions, or if it is for taming, eliminating evil and increasing good, or if you want to repay the donor but the donor does not accept it, this is not considered an offense.'
'Bodhisattva, when you see that others' relatives have died, or that they have lost property, and are suffering from various sorrows and pains, if with an evil or angry mind you do not go to comfort and console them, you commit a grave offense. What is not an offense is as described earlier regarding requesting a bodhisattva.'
'Bodhisattva, if someone asks you for food or other necessities and you do not give it, you commit a grave offense. What is not an offense is if you do not have the property yourself, or if what they are asking for is impure, or if it is for taming, eliminating evil and increasing good, or if it is prohibited by the king, or if it is to protect the rules of the sangha (Buddhist monastic community), this is not considered an offense.'
'Bodhisattva, disciples should receive teachings at any time. If disciples are lacking something, you should encourage and request supplies from people of strong faith. If with an evil or angry mind you do not teach or provide, you commit a grave offense. If because of laziness you do not teach or provide, you commit a minor offense. What is not an offense is if it is for taming, eliminating evil and increasing good, or if it is to protect the rules of the sangha, or if you are sick, or if you do not have convenient conditions, or if you ask others to teach, or if the disciple has the merit to obtain offerings themselves, or if the disciple is originally a non-Buddhist and does not have good intentions, this is not considered an offense.'
'Bodhisattva, with an angry or evil mind, not considering the wishes of others, you commit a grave offense. If because of laziness and negligence you do not consider the wishes of others, you commit a minor offense. What is not an offense is if it is an unlawful matter, or if you are sick, or if there are sangha rules that require protecting the wishes of many people, or if they are non-Buddhists, or if it is for taming, eliminating evil and increasing good, this is not considered an offense.'
'Bodhisattva, seeing that others have virtue but you cannot praise them, and with an evil or angry mind you hide the good deeds of others, you commit a grave offense. If because of laziness and negligence you do not praise the good deeds of others, you commit a minor offense. What is not an offense is if you know
彼人不樂讚歎，若病若無巧便，若為調伏滅惡增善，護僧限，若知聞贊更生憍慢，若彼無實德，若言似善實無善義，若為外道，若贊時未到，是名不犯。
「菩薩，為多人頭首，見諸眷屬不如法事應呵應擯。若瞋心噁心舍不呵治者，犯重垢罪。若懶惰放逸不教呵者，犯輕垢罪。不犯者，若知彼人惡性健瞋不受教呵，若待時教呵，若畏破僧，若知彼質直宿習少羞喜數犯悔，是名不犯。
「菩薩，有神通變化，應為眾生隨時變現，或方便恐怖令生信心。若畏信施不現變化者，犯輕垢罪。不犯者，若人深著惡法邪見，若是外道，若罵賢聖，若著邪見，若狂若病，是名不犯。
「菩薩，戒聚成就具足無量妙果，以是戒聚因緣力故具足尸波羅蜜。受者雖未得阿耨多羅三藐三菩提，以得具足五事功德：一者常為諸佛菩薩所護念；二者受常凈樂；三者臨終無悔；四者捨身得生諸佛世界；五者莊嚴阿耨多羅三藐三菩提。菩薩受持菩薩戒者，不自為身唯為利他，及莊嚴阿耨多羅三藐三菩提。是菩薩戒，悉是過去未來現在恒河沙等諸佛菩薩之所成就，乃至十方諸佛菩薩亦復如是。菩薩弘慈普恩，及六道眾生、三塗八難，苦惱十方無不蒙益。」
「功德不可計， 福慧如虛空， 略說共要竟， 歡喜禮奉行。
【現代漢語翻譯】 現代漢語譯本： 如果那人不樂意被讚歎，或者生病了，或者沒有方便的條件，或者爲了調伏（煩惱）滅除惡行增長善行，或者爲了守護僧團的規矩，或者知道聽聞讚歎會更加驕慢，或者那人沒有真實的德行，或者言語聽起來像善但實際上沒有善的意義，或者（那人）是外道，或者讚歎的時機未到，這些情況都不算違犯（戒律）。
『菩薩，作為眾多人的首領，見到眷屬有不如法的事情，應該呵斥應該擯棄。如果因為嗔恨心、噁心而捨棄不呵斥不懲治，就犯了重垢罪。如果因為懶惰放逸而不教導不呵斥，就犯了輕垢罪。不算違犯的情況是，如果知道那人惡性難改，容易嗔怒不接受教導呵斥，或者等待時機再教導呵斥，或者害怕破壞僧團，或者知道那人本質正直，只是宿習難以改正，稍微感到羞愧，經常犯錯但會懺悔，這些情況都不算違犯。
『菩薩，具有神通變化，應該爲了眾生隨時變現，或者用方便法門使人感到恐怖，從而生起信心。如果因為吝惜信徒的供養而不顯現變化，就犯了輕垢罪。不算違犯的情況是，如果那人深深執著于惡法邪見，或者是外道，或者謾罵賢聖，或者執著于邪見，或者精神失常，或者生病，這些情況都不算違犯。
『菩薩，戒律的集合成就具足無量的妙果，因為這戒律集合的因緣力量，具足尸波羅蜜（Śīla-pāramitā，戒律圓滿）。受持戒律的人即使還沒有證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），也能得到具足五種功德：一是常常被諸佛菩薩所護念；二是享受常恒清凈的快樂；三是臨終時沒有後悔；四是捨棄身體后能夠往生到諸佛的世界；五是能夠莊嚴阿耨多羅三藐三菩提。菩薩受持菩薩戒，不是爲了自己，只是爲了利益他人，以及莊嚴阿耨多羅三藐三菩提。這菩薩戒，是過去、未來、現在恒河沙數般的諸佛菩薩所成就的，乃至十方諸佛菩薩也是如此。菩薩弘揚慈悲，普遍恩澤六道眾生、三塗八難，使苦惱的十方眾生沒有不蒙受利益的。』
『功德不可計數，福德和智慧如同虛空， 簡略地說，共同遵守的要點已經說完，歡喜地行禮並奉行。 』
【English Translation】 English version: He does not offend if that person does not rejoice in praise, or is ill, or lacks convenient circumstances, or if it is for the sake of taming (afflictions), eliminating evil, and increasing good, or for protecting the Sangha's (monastic community) rules, or if he knows that hearing praise will increase arrogance, or if that person has no real virtue, or if the words seem good but actually have no good meaning, or if (that person) is a non-Buddhist, or if the time for praise has not yet arrived. These are considered non-offenses.
'A Bodhisattva (Bodhisattva, an enlightened being), as the leader of many, should rebuke and expel family members who engage in unlawful activities. If, out of anger or malice, he abandons rebuking and correcting them, he commits a grave offense. If, due to laziness and negligence, he does not teach and rebuke, he commits a minor offense. Non-offenses include: if he knows that the person is of a bad nature, easily angered, and does not accept teaching and rebuke; or if he waits for the right time to teach and rebuke; or if he fears disrupting the Sangha; or if he knows that the person is honest in nature, with ingrained habits that are difficult to correct, feels a little shame, frequently makes mistakes but repents. These are considered non-offenses.'
'A Bodhisattva, possessing supernatural powers and transformations, should manifest them at any time for the sake of sentient beings, or use skillful means to inspire fear, thereby generating faith. If, out of stinginess for the offerings of believers, he does not manifest transformations, he commits a minor offense. Non-offenses include: if the person is deeply attached to evil doctrines and wrong views, or is a non-Buddhist, or curses the virtuous and holy, or is attached to wrong views, or is insane, or is ill. These are considered non-offenses.'
'A Bodhisattva, the collection of precepts achieves immeasurable wonderful fruits. Because of the causal power of this collection of precepts, he perfects Śīla-pāramitā (Śīla-pāramitā, perfection of morality). Even if the receiver of the precepts has not yet attained Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed complete enlightenment), he can attain five merits: first, he is always protected and remembered by all Buddhas and Bodhisattvas; second, he enjoys constant pure happiness; third, he has no regrets at the time of death; fourth, after abandoning the body, he can be reborn in the worlds of the Buddhas; fifth, he can adorn Anuttarā-samyak-saṃbodhi. A Bodhisattva who upholds the Bodhisattva precepts does not do so for himself, but only for the benefit of others and to adorn Anuttarā-samyak-saṃbodhi. These Bodhisattva precepts are accomplished by the Buddhas and Bodhisattvas as numerous as the sands of the Ganges in the past, future, and present, and so are all the Buddhas and Bodhisattvas in the ten directions. The Bodhisattva promotes great compassion and universal kindness, benefiting all sentient beings in the six realms, the three evil paths, the eight difficulties, and all suffering beings in the ten directions.'
'Merit is immeasurable, blessings and wisdom are like the void, Briefly, the essential points for common observance have been stated. Joyfully pay homage and practice accordingly.' '
普發菩提心， 福慧命得成， 慈悲男女長， 喜舍次第生。 一切成佛道， 永盡無有餘， 十方同其愿， 巍巍無極尊。」
「欲為菩薩優婆塞，放逸五戒威儀者，若無師從受處，爾時受者若無師，應向佛像前自誓受。菩薩優婆塞威儀應如是作禮，偏袒右肩胡跪合掌，應如是言：『我某甲白十方佛及住大地諸菩薩等，今于諸佛前欲受一切戒，學一切菩薩戒、優婆塞五戒威儀，攝一切善法菩薩戒，為利眾生戒。是戒過去諸菩薩已學，未來諸菩薩當學，現在諸菩薩今學，我亦如是學。』第二第三亦如是說竟。其餘諸事應如前廣說。
「離欲優婆塞具行五戒，遠離身四惡：一者殺、二者盜、三者淫、四者飲酒。遠離口五惡：一者妄語、二者惡口、三者兩舌、四者無義語、五者綺語。遠離五邪命：一者賣肉、二者沽酒、三者賣毒、四者賣眾生、五者賣兵仗。遠離嚴飾五事：一者香、二者花、三者瓔珞、四者香油涂身、五者香薰衣。遠離放逸五事：一者歌、二者舞、三者作樂、四者嚴飾樂器、五者不往觀聽。此五戒隨力所堪，若能終身具持五為上；若不能，隨持多少年月日夜，乃至須臾亦得暫持。不但如持全念。佛臨涅槃敕四大聲聞及六應真：『吾滅度后，如是真法之中，若出家二眾凈持禁戒，
【現代漢語翻譯】 現代漢語譯本 普遍發起菩提心（Bodhicitta，覺悟之心），福德、智慧、壽命都能圓滿成就。 慈悲之心在男女心中增長，喜悅和佈施也隨之次第生起。 愿一切眾生都能成就佛道，永遠滅盡煩惱，沒有絲毫遺留。 愿十方世界的眾生都懷有同樣的願望，達到無比崇高和尊貴的境界。
想要成為菩薩優婆塞（Upasaka，在家男居士），如果放縱自己，不遵守五戒的威儀，如果沒有老師可以依止受戒，那麼受戒者如果沒有老師，就應該在佛像前自己發誓受戒。菩薩優婆塞的威儀應該這樣做禮：袒露右肩，右膝著地，合起手掌，應該這樣說：『我某甲，稟告十方諸佛以及居住在大地上的諸菩薩等，今天在諸佛面前想要受持一切戒，學習一切菩薩戒、優婆塞五戒的威儀，受持包含一切善法的菩薩戒，爲了利益眾生而受戒。這些戒律是過去諸菩薩已經學習過的，未來諸菩薩將要學習的，現在諸菩薩正在學習的，我也像他們一樣學習。』重複第二遍、第三遍，也像這樣說完。其餘的事情應該像前面廣泛地說明的那樣。
離欲優婆塞要完全奉行五戒，遠離身體的四種惡行：一是殺生，二是偷盜，三是邪淫，四是飲酒。遠離口頭的五種惡行：一是妄語，二是惡語，三是兩舌，四是無意義的言語，五是花言巧語。遠離五種不正當的謀生方式（五邪命）：一是賣肉，二是賣酒，三是賣毒藥，四是販賣眾生，五是賣兵器。遠離五種裝飾：一是香，二是花，三是瓔珞（項鍊等裝飾品），四是用香油涂身，五是用香薰衣服。遠離五種放逸的事情：一是唱歌，二是跳舞，三是演奏音樂，四是裝飾樂器，五是不去觀看和聽這些娛樂活動。這五戒根據自己的能力來持守，如果能夠終身完全持守五戒是最好的；如果不能，就根據自己的能力，隨自己能持守多少年月日夜，乃至短暫的一會兒也可以暫時持守。不僅僅是像持守全部戒律一樣去念誦。佛陀臨近涅槃（Nirvana，寂滅）時，告誡四大聲聞（Sravaka，聽聞佛法而證悟的弟子）以及六位阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）：『我滅度之後，像這樣的真正佛法之中，如果出家的比丘和比丘尼能夠清凈地持守禁戒，
【English Translation】 English version Universally generate Bodhicitta (the mind of enlightenment), so that blessings, wisdom, and lifespan may be perfected. May compassion grow in the hearts of men and women, and may joy and generosity arise in due order. May all beings attain Buddhahood, and may afflictions be extinguished forever, with nothing remaining. May all beings in the ten directions share this aspiration, reaching an immeasurably sublime and venerable state.
If one wishes to become a Bodhisattva Upasaka (lay male devotee), but is lax in observing the precepts and their proper conduct, and if there is no teacher from whom to receive them, then the recipient, lacking a teacher, should vow to receive them before a Buddha image. The proper conduct of a Bodhisattva Upasaka should be as follows: expose the right shoulder, kneel on the right knee, join the palms, and say: 'I, so-and-so, inform the Buddhas of the ten directions and all the Bodhisattvas residing on the great earth, that today, before the Buddhas, I wish to receive all the precepts, to learn all the Bodhisattva precepts, the Upasaka's five precepts and their proper conduct, the Bodhisattva precepts that encompass all good dharmas, and the precepts for the benefit of all beings. These precepts have been learned by past Bodhisattvas, will be learned by future Bodhisattvas, and are being learned by present Bodhisattvas; I, too, will learn them in the same way.' Repeat this a second and third time. The remaining matters should be explained in detail as before.
An Upasaka who is detached from desires should fully practice the five precepts, abstaining from the four bodily evils: first, killing; second, stealing; third, sexual misconduct; fourth, drinking alcohol. Abstain from the five verbal evils: first, lying; second, harsh speech; third, divisive speech; fourth, meaningless speech; fifth, frivolous speech. Abstain from the five wrong livelihoods (five evil means of living): first, selling meat; second, selling alcohol; third, selling poison; fourth, selling living beings; fifth, selling weapons. Abstain from the five adornments: first, fragrances; second, flowers; third, necklaces (and other ornaments); fourth, applying fragrant oils to the body; fifth, perfuming clothes. Abstain from the five indulgences: first, singing; second, dancing; third, making music; fourth, decorating musical instruments; fifth, not going to watch and listen to these entertainments. These five precepts should be observed according to one's ability. If one can uphold all five for life, that is best; if not, then according to one's ability, uphold them for however many years, months, days, or nights one can, even for a brief moment. It is not merely a matter of reciting them as if upholding all the precepts. When the Buddha was approaching Nirvana (extinction), he instructed the four Sravakas (disciples who attain enlightenment by hearing the Dharma) and the six Arhats (saints who have eradicated all afflictions and attained liberation): 'After my extinction, within such true Dharma, if the monks and nuns cleanly uphold the precepts,'
及在家二眾隨力多少，心次近持上戒者，若造房舍床褥衣服飲食，一切順道資生之具，施四方僧及諸賢聖。汝等盡應受請；若不受者得罪。』以此觀之，賢聖不遠感至則應。若作功德，先當竭力受持上戒，然後至心請四方僧及諸賢聖。若不能終身，至一日一夕者善。若不能者，設供之時便受，罷便止。此諸賢聖皆來受請，若有所犯即如法悔。此一切菩薩犯，當突吉羅罪。當向大小乘人能解說、能受悔者如法懺悔。
「若菩薩，以增上煩惱犯波羅夷處法者，失律儀戒，應當更受。若中煩惱犯波羅夷處法者，當向三人若過三人長跪合掌，作突吉羅懺悔。所犯罪多，作是說言：『大德憶念！我某甲舍菩薩毗尼。』如所稱事，犯突吉羅罪。余如比丘突吉羅罪懺悔法說。
「若下煩惱犯波羅夷處法及余所犯，向一人懺。」
三禮文。
「愿十方法界世性六道，三業罪障垢惑眾生，崩顛倒山竭四流濟，登平等道入無為國。歸命敬禮七處八會盧舍那佛，盡十方國諸妙覺尊。
「愿十方法界世性六道，沉淪諸有長沒眾生，摧破戒林殄滅邪照。歸命敬禮七處八會佛華嚴藏，盡十方國修多羅海。
「愿十方法界世性六道，小心膠固顛倒眾生，頓絕偏照須證住想，永附大乘盡未來際。歸命敬禮七處八會
【現代漢語翻譯】 現代漢語譯本： 『以及在家信眾，應根據自身能力，盡力受持最高的戒律。如果建造房屋、床鋪、衣物、飲食，以及一切順應正道的資生用具，應佈施給四方僧眾以及諸位賢聖。你們都應當接受邀請；如果不接受，就會有罪過。』由此看來，賢聖之人並非遙不可及，感應到邀請就會到來。如果要做功德，首先應當竭盡全力受持最高的戒律，然後至誠懇切地邀請四方僧眾以及諸位賢聖。如果不能終身受持，哪怕只受持一日一夜也是好的。如果連這都做不到，就在設供的時候受戒，供養完畢就停止。這些賢聖都會前來接受邀請，如果有所違犯，就應當如法懺悔。菩薩如果犯了罪，都屬於突吉羅罪（輕罪）。應當面向大小乘中能夠理解、能夠接受懺悔的人，如法懺悔。 『如果菩薩因為強烈的煩惱而觸犯了屬於波羅夷（斷頭罪）的戒條，就失去了律儀戒，應當重新受戒。如果因為中等程度的煩惱而觸犯了屬於波羅夷的戒條，應當面向三人或超過三人，長跪合掌，作突吉羅懺悔。如果所犯罪行很多，就這樣說：『大德請憶念！我某甲捨棄了菩薩的毗尼（戒律）。』像所陳述的事情一樣，犯了突吉羅罪。其餘的就像比丘突吉羅罪的懺悔方法一樣說明。 『如果因為輕微的煩惱而觸犯了屬於波羅夷的戒條以及其他所犯的罪行，面向一人懺悔即可。』 三禮文。 『愿十方法界、世性六道中，被三業罪障、垢惑纏繞的眾生，崩塌顛倒之山，竭盡四種流轉之苦，登上平等之道，進入無為之國。歸命敬禮七處八會盧舍那佛（報身佛），以及盡十方國土的諸位妙覺尊。 『愿十方法界、世性六道中，沉淪於諸有、長久沒溺的眾生，摧毀破戒之林，消滅邪見的照耀。歸命敬禮七處八會佛華嚴藏（佛的莊嚴法身），以及盡十方國土的修多羅海（經藏）。』 『愿十方法界、世性六道中，小心謹慎、膠著固執、顛倒的眾生，立即斷絕偏頗的見解，必須證得安住的念想，永遠依附大乘，直至未來際。歸命敬禮七處八會
【English Translation】 English version: 'And the lay followers, according to their ability, should strive to uphold the highest precepts. If they build houses, beds, clothing, food, and all means of livelihood that accord with the Path, they should give them to monks from all directions and to all virtuous sages. You should all accept the invitation; if you do not accept, you will incur offense.' From this, it can be seen that the virtuous sages are not far away and will come when they sense the invitation. If you are to perform meritorious deeds, you should first exert yourself to uphold the highest precepts, and then sincerely invite monks from all directions and all virtuous sages. If you cannot uphold them for life, it is good to uphold them for even one day and one night. If you cannot do even that, then receive the precepts when offering the alms, and stop when the offering is finished. All these virtuous sages will come to accept the invitation, and if there is any transgression, then repent according to the Dharma. All offenses of Bodhisattvas are classified as Ṭhullaccaya (minor offenses). You should confess according to the Dharma to those among the Mahayana and Hinayana practitioners who can understand and accept repentance. 'If a Bodhisattva, due to increased afflictions, commits an offense that leads to Pārājika (defeat), they lose their vows and should receive them again. If, due to medium afflictions, they commit an offense that leads to Pārājika, they should kneel with palms together before three or more people and confess the Ṭhullaccaya. If there are many offenses, they should say: 'Venerable ones, remember! I, so-and-so, abandon the Bodhisattva Vinaya (discipline).' As stated, they have committed a Ṭhullaccaya offense. The rest is as described in the method of confessing Ṭhullaccaya offenses for monks. 'If, due to minor afflictions, they commit an offense that leads to Pārājika and other offenses, they should confess to one person.' The Three Prostrations. 'May all sentient beings in the ten directions, the realms of existence, the six paths, who are burdened by the sins, obscurations, and defilements of the three karmas, collapse the mountain of delusion, exhaust the four streams of suffering, ascend the path of equality, and enter the realm of non-action. I take refuge in and reverently bow to Vairocana Buddha (the Reward Body Buddha) of the seven assemblies in eight places, and all the Wonderful Awakened Ones throughout the ten directions. 'May all sentient beings in the ten directions, the realms of existence, the six paths, who are sinking in the realms of existence and drowning for a long time, destroy the forest of broken precepts and extinguish the light of wrong views. I take refuge in and reverently bow to the Flower Adornment Treasury of the Buddha (the Buddha's majestic Dharma body) of the seven assemblies in eight places, and the ocean of Sutras throughout the ten directions.' 'May all sentient beings in the ten directions, the realms of existence, the six paths, who are small-minded, rigid, and deluded, immediately cut off biased views, necessarily realize the thought of abiding, and forever adhere to the Mahayana until the end of time. I take refuge in and reverently bow to the seven assemblies in eight places
普賢眾等，盡十方國諸賢聖僧。
「若欲發心去時當立五愿：一者愿令我早棄此身。二者愿師僧父母使不愁惱，令我身命疾至菩提。三者愿至阿蘭若處行，若有虎狼惡毒蟲獸來欲啖我，我不恐怖，猶如比丘得第三禪樂。四者若我至阿蘭若處，若天雨風起，或有惡鬼毒龍來欲螫我，我心安隱亦不恐怖。猶如有人慾度大海，到水中央天忽風起，波浪甚大度者恐怖，天風即定，度到彼岸心大歡喜。愿我亦爾，疾到菩提無上彼岸。五者愿我到阿蘭若處，若當病時，愿得諸天來至我所，教導我等使心不悔。我復念言：『我此身中有四毒蛇同俱止中，猶如四蛇同共一窟。蛇欲出時，各相謂言我前去，諍窟不出死在窟中，猶瞋諍故四俱滅亡。我今身中有四毒蛇，斗諍瞋恚在我身中。』作如是念，病得即除菩提心起，令心得安六識不亂，安心蘭若四行具足，安心禪定製伏六情。是第五愿。
「發此愿已禮四方佛，乃有十拜，作如是言：『諸佛世尊！哀愍我等、覆護我等，使我得無上道疾至菩提。我今懺悔。我某甲，歸依佛、歸依法、歸依僧，十地菩薩、辟支、羅漢諸賢聖等。我從無數劫以來流轉生死，百生千生無量億生，或墮六趣受生異報，或作餓鬼畜生，受如此苦常不得樂。我自尋思過惑自纏，不睹聖道，障涅槃門、閉
【現代漢語翻譯】 現代漢語譯本：普賢菩薩等，以及十方國土所有的賢聖僧眾。
『如果想要發心前往修行，應當立下五個誓願：第一，愿我早日捨棄這個身體。第二，愿我的師長、父母不為我擔憂煩惱，使我的生命迅速到達菩提（bodhi，覺悟）。第三，愿我到達阿蘭若（aranya，寂靜處）修行時，如果有虎狼、惡毒蟲獸前來想要吞食我，我也不感到恐怖，就像比丘（bhikkhu，出家修行者）得到第三禪（dhyana，禪定）的快樂一樣。第四，如果我到達阿蘭若，如果天空下雨刮風，或者有惡鬼毒龍前來想要傷害我，我的內心安穩也不感到恐怖。就像有人想要渡過大海，到達水中央時天空忽然颳起大風，波浪非常巨大，渡海的人感到恐怖，天風立即平息，渡到彼岸內心非常歡喜。愿我也像這樣，迅速到達菩提無上的彼岸。第五，愿我到達阿蘭若，如果生病的時候，愿能得到諸天來到我的住所，教導我等使內心不後悔。』我再次想到：『我的這個身體中有四條毒蛇一同居住其中，就像四條蛇共同在一個洞穴里。蛇想要出去的時候，各自爭著說我先去，爭鬥不出死在洞穴中，因為嗔恨爭鬥的緣故四條蛇一同滅亡。我現在身體中有四條毒蛇，爭鬥嗔恚在我身中。』這樣想后，疾病立即消除，菩提心生起，使內心得到安定，六識（sadayatana，眼、耳、鼻、舌、身、意）不亂，安心在阿蘭若修行四行（brahmavihara，慈、悲、喜、舍）具足，安心禪定，制伏六情（sadindriya，眼、耳、鼻、舌、身、意）。這是第五個誓願。
『發了這些誓願后，禮拜四方佛，於是有十拜，這樣說道：『諸佛世尊！哀憐我等、覆護我等，使我得到無上道迅速到達菩提。我現在懺悔。我某甲，皈依佛（Buddha，覺悟者）、皈依法（Dharma，佛法）、皈依僧（Sangha，僧團），十地菩薩（Bodhisattva，追求覺悟的修行者）、辟支佛（Pratyekabuddha，緣覺）、阿羅漢（Arhat，已證悟者）等諸位賢聖。我從無數劫以來流轉生死，百生千生無量億生，或者墮入六趣（gati，地獄、餓鬼、畜生、阿修羅、人、天）承受不同的果報，或者做餓鬼畜生，承受如此痛苦常常得不到快樂。我獨自思索過錯迷惑自己，不見到聖道，障礙涅槃（Nirvana，寂滅）之門、關閉。』
【English Translation】 English version: The Bodhisattva Samantabhadra and all the virtuous and holy Sangha (community) in the ten directions.
'If you wish to aspire to practice, you should make five vows: First, I vow to abandon this body early. Second, I vow that my teachers and parents will not be worried or troubled by me, and that my life will quickly reach Bodhi (enlightenment). Third, I vow that when I go to practice in the Aranya (secluded place), if tigers, wolves, or venomous insects come to devour me, I will not be afraid, just like a Bhikkhu (monk) who has attained the joy of the third Dhyana (meditative state). Fourth, if I go to the Aranya, and if it rains or the wind rises, or if evil ghosts or poisonous dragons come to harm me, my heart will be peaceful and I will not be afraid. It is like someone who wants to cross the ocean, and when they reach the middle of the water, a strong wind suddenly rises, and the waves are very large, and the person crossing the sea is afraid, but the wind immediately subsides, and they cross to the other shore and are very happy. I vow to be like that, quickly reaching the unsurpassed shore of Bodhi. Fifth, I vow that when I am in the Aranya, if I am sick, may the Devas (gods) come to my place and teach me so that I will not regret it.' I thought again: 'In this body of mine, there are four poisonous snakes living together, like four snakes sharing a cave. When the snakes want to go out, they each argue, saying, 'I will go first,' and they fight and cannot get out, and they die in the cave. Because of anger and fighting, the four snakes perish together. Now, in my body, there are four poisonous snakes, fighting and angering in my body.' After thinking like this, the illness immediately disappeared, the Bodhi mind arose, making the heart stable, the six Sadayatana (senses: eyes, ears, nose, tongue, body, and mind) not confused, peacefully practicing the four Brahmavihara (immeasurables: loving-kindness, compassion, sympathetic joy, and equanimity) in the Aranya, fully equipped, peacefully meditating, subduing the six Sadindriya (sense faculties: eyes, ears, nose, tongue, body, and mind). This is the fifth vow.
'After making these vows, bow to the Buddhas of the four directions, and then make ten prostrations, saying: 'All Buddhas, World Honored Ones! Have compassion on us, protect us, so that we may attain the unsurpassed path and quickly reach Bodhi. I now repent. I, so-and-so, take refuge in the Buddha (the enlightened one), take refuge in the Dharma (the teachings), take refuge in the Sangha (the community), the Bodhisattvas (enlightenment-being) of the ten Bhumi (grounds), Pratyekabuddhas (solitary realizer), Arhats (worthy one), and all the virtuous and holy ones. From countless Kalpas (eons) I have been transmigrating in Samsara (cycle of rebirth), hundreds of lives, thousands of lives, countless billions of lives, or falling into the six Gati (realms: hell, hungry ghosts, animals, Asuras, humans, Devas) and receiving different retributions, or being a hungry ghost or animal, suffering such pain and never finding happiness. I have been contemplating my own faults and entangling myself, not seeing the holy path, obstructing the gate of Nirvana (liberation), closing.'
甘露戶，塞眾善道不聞正法，沉沒大海有如此苦罪。今悉懺悔五體投地。』如此投地七遍亦然。當投地時發如此言：『愿去我身無量眾毒，拔出邪愚無量眾毒，拔出邪愚無量塵惑，心意清凈六念成就。使我到阿蘭若處，心無恐怖疾到菩提，開涅槃門啟甘露戶，塞地獄門閉三惡道，拔三毒根出三界網，得三樂證三果真，超生死危當得智慧，離最後身疾至菩提。』發此愿已從地而起，禮十方佛訖竟，合掌立住心懷歡喜，作如是念：『我罪永除。』
「受繩床法四種：一者請佛；二者請師；三脫革屣偏袒右肩清凈；四右膝著地胡跪佛前。請師作如是白：『十方諸佛及大迦葉，親于佛前受阿蘭若法，佛為作證明、師為作證知。若我四十五日，行於苦行志不退轉，若生退心我即妄語，誑于諸天不到彼岸。大德當證！』請師復作是言：『長老一心念！今于佛前發此誓言，請大德為證。』
「『汝若退者誑於他人，自墮地獄不免苦也。汝當真成行阿蘭若行，得蘭若智。如是受持。』答言：『如是。』三說。
「受錫杖法。長跪大德前，如是三白：『大德一心念！今請大德師。』如是三白。大德作如是言：『長老一心念！汝今發無上心，受持如法用。不得不凈手捉入僧房，應當脫樓纂，不得近地。若入白衣舍，應纂
【現代漢語翻譯】 現代漢語譯本： 『甘露之門關閉，堵塞了通往善良的道路，聽不到正確的佛法，沉溺於苦海之中，有如此多的苦難和罪過。現在全部懺悔，五體投地。』如此投地七遍也是一樣。當投地時，發出這樣的誓願：『愿去除我身上無量的毒害，拔出邪惡愚癡無量的毒害，拔出邪惡愚癡無量的塵世迷惑，使我的心意清凈，六念成就。使我到達寂靜處（阿蘭若，指遠離喧囂的修行場所），心中沒有恐怖，迅速到達菩提（菩提，覺悟），開啟涅槃之門（涅槃，佛教修行的最終目標，指解脫生死輪迴），開啟甘露之門，關閉地獄之門，關閉三惡道（三惡道，指地獄、餓鬼、畜生三道），拔除貪嗔癡三毒之根（三毒，佛教認為是產生一切煩惱和痛苦的根源），脫離三界之網（三界，指欲界、色界、無色界），獲得三種快樂的證明，獲得三種果位的真實，超越生死危險，應當獲得智慧，脫離最後一次的身體，迅速到達菩提。』發出這個誓願后，從地上起來，禮拜十方諸佛完畢，合掌站立，心中懷著歡喜，這樣想：『我的罪業永遠消除了。』 『接受繩床法有四種：一是請佛；二是請師；三是脫掉革屣（革屣，指用皮革做的鞋子），袒露右肩，保持清凈；四是右膝著地，胡跪在佛前。請師父時這樣說：『十方諸佛以及大迦葉（大迦葉，釋迦牟尼佛的十大弟子之一），親自在佛前接受阿蘭若法，佛為他們作證明，師父為他們作證知。如果我四十五天，行持苦行，意志不退轉，如果產生退心，我就是妄語，欺騙諸天，不能到達彼岸。大德（大德，對有德行的僧人的尊稱）應當為我作證！』請師父再次這樣說：『長老（長老，對年長有德的僧人的尊稱）一心念！現在在佛前發出這個誓言，請大德為我作證。』 『你如果退轉，就是欺騙他人，自己墮入地獄，不能免除痛苦。你應當真正成就，行持阿蘭若行，獲得蘭若智慧。這樣受持。』回答說：『如是。』說三遍。 『接受錫杖法。長跪在大德面前，這樣稟告三遍：『大德一心念！現在請大德為師。』這樣稟告三遍。大德這樣說：『長老一心念！你現在發無上心，受持如法使用。不得用不乾淨的手拿進入僧房，應當脫掉樓纂（樓纂，錫杖頂端的環），不得靠近地面。如果進入白衣（白衣，指在家信徒）的住所，應該纂
【English Translation】 English version: 'The gate of nectar is closed, blocking the path to goodness, unable to hear the true Dharma, sinking in the sea of suffering, with such suffering and sins. Now I repent all, prostrating with five limbs to the ground.' Prostrating in this way seven times as well. When prostrating, make this vow: 'May I remove the immeasurable poisons from my body, uproot the immeasurable poisons of evil ignorance, uproot the immeasurable worldly delusions of evil ignorance, purify my mind, and accomplish the six recollections. May I reach the Aranya (Aranya, a quiet place for practice away from the noise), be without fear in my heart, quickly reach Bodhi (Bodhi, enlightenment), open the gate of Nirvana (Nirvana, the ultimate goal of Buddhist practice, liberation from the cycle of birth and death), open the gate of nectar, close the gate of hell, close the three evil paths (three evil paths, the paths of hell, hungry ghosts, and animals), uproot the roots of the three poisons (three poisons, greed, hatred, and delusion, considered the root of all afflictions and suffering), escape the net of the three realms (three realms, the desire realm, the form realm, and the formless realm), attain the proof of the three joys, attain the truth of the three fruits, transcend the danger of birth and death, attain wisdom, leave the last body, and quickly reach Bodhi.' After making this vow, rise from the ground, bow to the Buddhas of the ten directions, stand with palms together, with joy in your heart, think like this: 'My sins are forever removed.' 'There are four ways to receive the rope-bed Dharma: first, invite the Buddha; second, invite the teacher; third, take off leather shoes (leather shoes, shoes made of leather), bare the right shoulder, and be pure; fourth, kneel on the right knee before the Buddha. When inviting the teacher, say this: 'The Buddhas of the ten directions and Mahakashyapa (Mahakashyapa, one of the ten great disciples of Shakyamuni Buddha), personally received the Aranya Dharma before the Buddha, the Buddha testified for them, and the teacher testified for them. If I practice asceticism for forty-five days and my will does not retreat, if I have a retreating mind, I am lying, deceiving the heavens, and cannot reach the other shore. The Great Virtue (Great Virtue, a respectful term for monks with virtue) should testify for me!' Ask the teacher to say again: 'Elder (Elder, a respectful term for older monks) be mindful! Now I make this vow before the Buddha, please Great Virtue to testify for me.' 'If you retreat, you are deceiving others, and you will fall into hell and cannot escape suffering. You should truly achieve, practice the Aranya practice, and attain Aranya wisdom. Receive and uphold it in this way.' Answer: 'So be it.' Say it three times. 'Receiving the staff Dharma. Kneel before the Great Virtue, and report three times: 'Great Virtue be mindful! Now I invite Great Virtue as my teacher.' Report three times in this way. The Great Virtue says: 'Elder be mindful! Now you have aroused the supreme mind, receive and uphold it for proper use. You must not touch it with unclean hands and enter the monastery, you should remove the finial (finial, the ring at the top of the staff), and do not bring it close to the ground. If you enter the house of a layman (layman, refers to a lay believer), you should finial
在後。若中前須詣白衣舍，或受中食，種種因緣當三喚，三若不來者乃至五，五若不來者乃至七。七若不來更至余家。乃至七家，七家不得。』於是中第二第三亦如是說。
「舍法戒。
「『長老一心念！比丘某甲，優婆塞五戒威儀者，何緣而生日滿后不死，不墮地獄中間。白十方佛及大迦葉，皆當善聽。某甲豎標如是。』三白已訖，捉標豎樹竟，復作如是白：『十方諸佛、四方凈行大德悉為證知：某不欺，誑于諸天，不到彼岸。今赍法床及如法杖，悉皆具足。今以結坐，一切行蘭若比丘亦皆結坐。』如是三白，作禮六拜，合掌一心如是念：『念十方諸佛及大迦葉！比丘某甲，優婆塞某甲，眾念成就。今解坐向余處還結。』若欲捉繩床時，應作四念。第一念者，念我身中皆是無常，應當苦之。二者苦身修習空智自至，宜當修之。三者當起忍心，莫生瞋怒。四生歡喜心，若生歡喜心疾至菩提。作此念已，向彼放牛虎狼、大聲小聲、淫聲及迫迮，悉皆遠離。離此聲已安心端念。欲去諸塵時，當作二念言：『一者令我身中得安隱定，不生疲極疾到菩提。二者當得閑靜心無錯亂，六識安隱得滅盡定。』安詳放床，立住禮佛乃至十拜。立住合掌便作三念：一者唸佛、二者念戒、三者念禪定。作此念已，便向繩床安詳
【現代漢語翻譯】 現代漢語譯本 『在後。若（如果）中午之前必須去白衣（在家居士）的住所，或者接受中午的齋飯，種種因緣應當呼喚三次，三次不來就乃至呼喚五次，五次不來就乃至呼喚七次。七次不來就去其他人家。乃至七家，七家都找不到（人）。』於是中午的第二次、第三次也像這樣說。
『舍法戒（捨棄佛法的戒律）。』
『長老一心念！比丘某甲（比丘的名字），優婆塞（男居士）五戒威儀者，什麼緣故生日圓滿后不死，不墮地獄中間。稟告十方佛及大迦葉（佛陀的十大弟子之一，頭陀第一），都應當好好聽著。某甲豎立標誌如此。』三次稟告完畢，拿著標誌豎立在樹旁后，又這樣稟告：『十方諸佛、四方清凈修行的有德之人全部作為見證：某不欺騙，不欺騙諸天，不到達彼岸（涅槃）。現在帶著法床和如法的禪杖，全部都具備。現在開始結跏趺坐，一切在蘭若（寂靜處）修行的比丘也全部結跏趺坐。』像這樣稟告三次，行禮六拜，合掌一心這樣唸誦：『念十方諸佛及大迦葉！比丘某甲，優婆塞某甲，眾念成就。現在解開坐姿向其他地方重新結跏趺坐。』如果想要拿起繩床的時候，應當作四種憶念。第一種憶念，憶念我身中全部都是無常的，應當以苦來對待它。第二種憶念，以苦身來修習空智自然會到來，應當修習它。第三種憶念，應當生起忍耐之心，不要生起嗔怒。第四生起歡喜心，如果生起歡喜心很快就能到達菩提（覺悟）。作完這些憶念后，向那些放牛的、虎狼、大聲小聲、淫聲以及迫迮（狹窄）的地方，全部都遠離。遠離這些聲音后安心端正地憶念。想要去除各種塵埃的時候，應當作兩種憶念說：『第一，讓我身中得到安穩安定，不生疲憊勞累，快速到達菩提。第二，應當得到閑靜，心中沒有錯亂，六識（眼、耳、鼻、舌、身、意）安穩，得到滅盡定（一種甚深的禪定）。』安詳地放下床，站立行禮拜佛乃至十拜。站立合掌就作三種憶念：第一憶念佛，第二憶念戒，第三憶念禪定。作完這些憶念后，就向繩床安詳地走去。
【English Translation】 English version 'Afterwards. If before noon it is necessary to go to the house of a white-clad person (layperson), or to receive the noon meal, for various reasons one should call out three times; if they do not come after three times, then even up to five times; if they do not come after five times, then even up to seven times. If they do not come after seven times, then go to another house. Even up to seven houses, if one cannot find (anyone) after seven houses.' Thus, the second and third times at noon are spoken of in the same way.
'Abandoning the precepts of the Dharma (the precepts of the Buddha's teachings).'
'Venerable elders, concentrate your minds! The Bhikshu (monk) named so-and-so, the Upasaka (male lay follower) who observes the five precepts with proper conduct, for what reason will he not die after his birthday is complete, and not fall into the intermediate state of hell? Inform the Buddhas of the ten directions and Mahakashyapa (one of the Buddha's ten great disciples, foremost in ascetic practices), all should listen carefully. So-and-so erects a marker in this way.' After reporting three times, holding the marker and erecting it near a tree, one reports again in this way: 'The Buddhas of the ten directions, the virtuous ones of the four directions who practice purely, all are witnesses: So-and-so does not deceive, does not deceive the devas (gods), and does not fail to reach the other shore (Nirvana). Now I bring the Dharma bed and the Dharma staff, all complete. Now I will sit in the lotus position, and all Bhikshus practicing in the Aranya (secluded place) will also sit in the lotus position.' After reporting in this way three times, bowing six times, with palms together and a concentrated mind, one recites in this way: 'I remember the Buddhas of the ten directions and Mahakashyapa! The Bhikshu named so-and-so, the Upasaka named so-and-so, the collective thoughts are accomplished. Now I release the sitting posture and re-establish it in another place.' If one wishes to pick up the rope bed, one should make four contemplations. The first contemplation is to contemplate that all in my body is impermanent, and should be treated with suffering. The second is that by cultivating emptiness-wisdom through suffering, it will naturally arrive; one should cultivate it. The third is that one should arise with a heart of patience, and not generate anger. The fourth is to generate a joyful heart; if one generates a joyful heart, one will quickly reach Bodhi (enlightenment). After making these contemplations, one should move away from those places with grazing cattle, tigers, wolves, loud and soft noises, lustful sounds, and narrow spaces. After moving away from these sounds, one should settle the mind and contemplate correctly. When one wishes to remove the various defilements, one should make two contemplations, saying: 'First, may my body attain peaceful stability, not generate fatigue, and quickly reach Bodhi. Second, may I attain tranquility, with no confusion in my mind, may the six consciousnesses (eye, ear, nose, tongue, body, mind) be peaceful, and may I attain Nirodha-samapatti (a profound state of meditative absorption).' Gently put down the bed, stand and bow to the Buddha even up to ten times. Standing with palms together, one then makes three contemplations: first, contemplate the Buddha; second, contemplate the precepts; third, contemplate meditation. After making these contemplations, one then walks towards the rope bed peacefully.
而坐。復作六念：一者念諸佛護念我念成就。二者念我戒身清凈，戒者謂波羅提木叉，念者是名不犯。從序至偈四事思得至於十三，念此十三，成就二不定，三十、九十四波羅提舍尼、眾多學法、七滅諍法，從上至下皆應實念。三者念報父母師僧之恩。四者念五欲皆是無常，大患之根本，昏網之元首。五者念地獄之苦惱，當勤修善遠離此苦。我已出家，宜應謹慎棄惡修善。六者念慧，若我有慧則應憶持，慧具足無事不辦者，得無上道。六念具足安心而坐。依禪法觀。
「優婆塞若欲移時，當作三念：一者念我行時，地上蠢蠢多有蟲蟻，我若誤殺時得何罪、死者生天。二者當念如法行，如法仰手捉杖在身，威儀齊整安詳而行。三者行不反顧，亦不搖頭動手。是名三念成就。
「如法行來優婆塞，威儀篤信持食來時，當凈受之。受得訖已結加趺坐，復作四念：一者念我身中有八萬戶蟲，蟲得此食即皆安隱。二者念我得食當少食之，若少食者令我身輕，若身輕眾欲亦少，若欲少者疾至菩提。三者我不為美故，但為活命者，諸善成就；善若成就，成無上智。四者我食時，十方餓者悉令飽滿，皆悉奉行。」
優婆塞五戒威儀經一卷
【現代漢語翻譯】 現代漢語譯本：然後坐下。再次進行六種憶念：第一，憶念諸佛（Buddha，覺悟者）護念我，使我的憶念得以成就。第二，憶念我的戒身清凈，戒指的是波羅提木叉（Pratimoksha，別解脫戒），憶念就是不違犯這些戒律。從序言到偈頌，四種事項思考達到十三種，憶念這十三種，成就二不定法，三十、九十四波羅提舍尼法（Pratideshaniya，向彼悔），眾多學法，七滅諍法，從上到下都應該如實憶念。第三，憶念報答父母、師父、僧眾的恩情。第四，憶念五欲（色、聲、香、味、觸）都是無常的，是巨大禍患的根本，是昏昧羅網的首領。第五，憶念地獄的苦惱，應當勤奮修行善業，遠離這些苦難。我已經出家，應該謹慎，捨棄惡行，修習善行。第六，憶念智慧，如果我有智慧，就應該憶持，智慧具足，沒有辦不成的事情，可以證得無上道。六種憶念具足，安心而坐。依照禪法進行觀修。
『優婆塞（Upasaka，近事男）如果想要改變時間，應當作三種憶念：第一，憶念我行走時，地上有很多蠢動的蟲蟻，我如果誤殺它們，會得到什麼罪過，而死去的蟲蟻會升天。第二，應當憶念如法行走，如法地仰手拿著枴杖在身旁，威儀整齊，安詳地行走。第三，行走時不回頭看，也不搖頭動手。這叫做三種憶念成就。』
『如法行走的優婆塞，威儀端莊，信心堅定，拿著食物來的時候，應當清凈地接受它。接受完畢后，結跏趺坐，再次進行四種憶念：第一，憶念我的身體中有八萬戶蟲，蟲得到這些食物，就都安穩。第二，憶念我得到食物應當少吃，如果少吃，就能使我的身體輕盈，如果身體輕盈，各種慾望也會減少，如果慾望減少，就能迅速到達菩提（Bodhi，覺悟）。第三，我不是爲了美味而吃，只是爲了活命，各種善行就能成就；善行如果成就，就能成就無上智慧。第四，我吃飯時，希望十方飢餓的人都得到飽滿，大家都奉行這些道理。』
《優婆塞五戒威儀經》一卷
【English Translation】 English version: Then sit down. Again, engage in six recollections: First, recollect that all the Buddhas (Buddha, the awakened one) protect and support me, enabling my recollection to be accomplished. Second, recollect that my body of precepts is pure; 'precepts' refers to the Pratimoksha (Pratimoksha, individual liberation vows), and 'recollection' means not violating these precepts. From the introduction to the verses, contemplate the four matters until reaching thirteen; recollecting these thirteen, accomplish the two uncertain dharmas, the thirty and ninety-four Pratideshaniya dharmas (Pratideshaniya, confession to another), numerous training rules, and the seven methods for settling disputes. From top to bottom, all should be recollected truthfully. Third, recollect repaying the kindness of parents, teachers, and the Sangha (Sangha, monastic community). Fourth, recollect that the five desires (form, sound, smell, taste, and touch) are all impermanent, the root of great suffering, and the head of the deluded net. Fifth, recollect the suffering of hell; one should diligently cultivate good deeds and stay away from this suffering. I have already left home; I should be cautious, abandon evil deeds, and cultivate good deeds. Sixth, recollect wisdom; if I have wisdom, I should remember and uphold it. With wisdom complete, there is nothing that cannot be accomplished, and one can attain the unsurpassed path. With the six recollections complete, sit peacefully. Meditate according to the methods of Chan (Zen) practice.
'If an Upasaka (Upasaka, a male lay follower) wishes to change his posture, he should make three recollections: First, recollect that when I walk, there are many wriggling insects and ants on the ground. If I accidentally kill them, what sin will I incur, and the dead insects will be reborn in heaven. Second, one should recollect walking according to the Dharma, holding a staff upright in hand, with dignified and composed demeanor. Third, do not look back while walking, nor shake the head or move the hands. This is called the accomplishment of three recollections.'
'When an Upasaka walks properly, with dignified demeanor and firm faith, and brings food, he should receive it purely. After receiving it, sit in the lotus position and again make four recollections: First, recollect that there are eighty thousand types of worms in my body, and when these worms receive this food, they will all be at peace. Second, recollect that I should eat less of the food I receive; if I eat less, it will make my body light, and if my body is light, my desires will also be reduced. If desires are reduced, one can quickly reach Bodhi (Bodhi, enlightenment). Third, I do not eat for the sake of deliciousness, but only to sustain life, so that all good deeds can be accomplished; if good deeds are accomplished, unsurpassed wisdom can be achieved. Fourth, when I eat, I wish that all hungry beings in the ten directions will be satisfied, and that everyone will practice these principles.'
The Sutra on the Five Precepts and Proper Conduct for Upasakas, one volume.