T30n1583_菩薩善戒經
大正藏第 30 冊 No. 1583 菩薩善戒經
No. 1583 [cf. Nos. 1579(I, 15, J), 1581,(10), 1582(11), 1499-1561]
菩薩善戒經一卷優波離問菩薩受戒法
宋罽賓沙門求那跋摩譯
菩薩摩訶薩成就戒。成就善戒。成就利益眾生戒。先當具足學優婆塞戒沙彌戒比丘戒。若言不具優婆塞戒得沙彌戒者。無有是處。不具沙彌戒得比丘戒者。亦無是處。不具如是三種戒者得菩薩戒。亦無是處。譬如重樓四級次第。不由初級至二級者。無有是處。不由二級至於三級。不由三級至四級者。亦無是處。菩薩具足三種戒已。欲受菩薩戒。應當至心以無貪著舍於一切內外之物。若不能捨不具三戒。終不能得菩薩戒也。爾時受者自觀己身如觀智者。爾時于寂靜處禮十方佛。東向像前右膝著地。合掌而言。大德十方佛菩薩僧聽。今我某甲求菩薩戒。我已具優婆塞戒乃至具智者事。是故我從十方佛菩薩僧求菩薩戒。今十方佛菩薩僧觀我心。我若有不信心毀菩提心。有噁心虛誑心。莫施我戒。若其無者當施我戒。憐愍故。第二第三亦如是。至心默然住專念已。而作是言。今已施我菩薩戒。我已得菩薩戒。何以故。十方佛菩薩
【現代漢語翻譯】 現代漢語譯本 大正藏第 30 冊 No. 1583 《菩薩善戒經》
No. 1583 [cf. Nos. 1579(I, 15, J), 1581,(10), 1582(11), 1499-1561]
《菩薩善戒經》一卷。優波離（Upali，佛陀十大弟子之一，持戒第一）問菩薩受戒法。
宋 罽賓（Kashmir）沙門（Śrāmaṇa，出家修道者）求那跋摩（Guṇabhadra，功德賢）譯。
菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）成就戒，成就善戒，成就利益眾生戒。首先應當具足學習優婆塞（Upāsaka，在家男居士）戒、沙彌（Śrāmaṇera，出家男眾）戒、比丘（Bhikṣu，受具足戒的出家男眾）戒。如果說不具足優婆塞戒而能得沙彌戒，這是不可能的。不具足沙彌戒而能得比丘戒，這也是不可能的。不具足這三種戒而能得菩薩戒，這也是不可能的。譬如多層樓閣，有四級次第，不從第一級而能到第二級，這是不可能的。不從第二級而能到第三級，不從第三級而能到第四級，這也是不可能的。菩薩具足三種戒以後，想要受菩薩戒，應當至誠用心，以無貪著的態度捨棄一切內外之物。如果不能捨棄，又不具足三種戒，終究不能得到菩薩戒。那時，受戒者自己觀察自身，如同智者觀察一樣。那時，在寂靜之處禮敬十方佛。面向東方，在佛像前右膝著地，合掌說道：『大德十方佛菩薩僧聽。現在我某甲（指自己）求菩薩戒。我已經具足優婆塞戒，乃至具足智者之事。因此，我從十方佛菩薩僧處求菩薩戒。現在十方佛菩薩僧觀察我的心。我如果有不信心，毀壞菩提心（bodhicitta，覺悟之心），有噁心、虛誑心，請不要施予我戒。如果我沒有這些，請施予我戒，因為憐憫我的緣故。』第二遍、第三遍也像這樣說。至誠用心，默然安住，專心憶念之後，就說：『現在已經施予我菩薩戒。我已經得到菩薩戒。』為什麼呢？十方佛菩薩……
【English Translation】 English version Taisho Tripitaka Volume 30, No. 1583 Bodhisattva Good Precepts Sutra
No. 1583 [cf. Nos. 1579(I, 15, J), 1581,(10), 1582(11), 1499-1561]
Bodhisattva Good Precepts Sutra, one fascicle. Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) asks about the method of receiving the Bodhisattva precepts.
Translated by the Śrāmaṇa (monk) Guṇabhadra (Virtuous Merit) from Kashmir during the Song Dynasty.
A Bodhisattva-mahāsattva (Great Bodhisattva) accomplishes precepts, accomplishes good precepts, and accomplishes precepts that benefit all beings. First, one should fully study and uphold the Upāsaka (layman) precepts, Śrāmaṇera (novice monk) precepts, and Bhikṣu (fully ordained monk) precepts. If it is said that one can obtain the Śrāmaṇera precepts without having the Upāsaka precepts, there is no such possibility. If it is said that one can obtain the Bhikṣu precepts without having the Śrāmaṇera precepts, there is also no such possibility. If it is said that one can obtain the Bodhisattva precepts without having these three types of precepts, there is also no such possibility. It is like a multi-story building with four levels in sequence. If one cannot reach the second level without going through the first level, there is no such possibility. If one cannot reach the third level without going through the second level, and if one cannot reach the fourth level without going through the third level, there is also no such possibility. After a Bodhisattva has fully possessed the three types of precepts, if they wish to receive the Bodhisattva precepts, they should sincerely and wholeheartedly relinquish all internal and external things without greed or attachment. If one cannot relinquish these things and does not possess the three precepts, one will ultimately not be able to obtain the Bodhisattva precepts. At that time, the receiver of the precepts should observe themselves as a wise person would observe. At that time, in a quiet place, they should pay homage to the Buddhas of the ten directions. Facing east, kneeling on their right knee before the Buddha image, they should join their palms and say: 『Great Virtues, may the Buddhas, Bodhisattvas, and Sangha of the ten directions listen. Now, I, so-and-so (referring to oneself), seek the Bodhisattva precepts. I have already fully possessed the Upāsaka precepts, and even the affairs of a wise person. Therefore, I seek the Bodhisattva precepts from the Buddhas, Bodhisattvas, and Sangha of the ten directions. Now, may the Buddhas, Bodhisattvas, and Sangha of the ten directions observe my mind. If I have no faith, destroy the bodhicitta (mind of enlightenment), or have an evil mind or a deceitful mind, please do not bestow the precepts upon me. If I do not have these, please bestow the precepts upon me, out of compassion for me.』 The second and third times are also said in the same way. With a sincere mind, silently abiding, and focusing one's thoughts, one then says: 『Now the Bodhisattva precepts have been bestowed upon me. I have already obtained the Bodhisattva precepts.』 Why? The Buddhas and Bodhisattvas of the ten directions...
以他心智觀我心。我有真實心。當知已施我戒。憐愍故。今我無師。十方佛菩薩為師。第二第三亦爾。爾時十方佛菩薩即作相示。當知得戒。
十方佛菩薩告諸大眾。破世界有某甲真實受菩薩戒。我今已施。憐愍故。今此人無師我為作師我今護念是我法弟。即起禮十方佛菩薩。是為自羯磨。若有智者以憍慢故不從受者。不得菩薩戒。若是破戒者。若智者在遠方。若國土亂。若自重病。若為利益多人。若更無受處。出家在家若能捨能施。深心立愿求阿耨多羅三藐三菩提。爾時若有同菩提心同法同意能說能教善知義者。欲受戒人應往其所頭面作禮。偏袒右肩右膝著地。合掌而言。大德諦聽。我今從大德乞受菩薩戒大自在戒無上戒無勝戒。大德。於我不重心者。為憐愍故乞施我戒。若彼大德默然聽者即應還起更整衣服。向十方三世諸佛世尊及住大地諸菩薩等。頭面作禮。任己智力讚歎諸佛及諸菩薩所有功德。專念三寶在佛像前。長跪合掌作如是言。大德。我今某甲。乞受菩薩戒。大德。今當爲憐愍故施菩薩戒。若彼大德默然聽者。受者爾時應當至心專念三寶生歡喜心。復作是念。今我已得成就無量無邊無上功德寶藏。當得菩薩所受持戒。復應一心默然而住。爾時智者語受者言。善男子諦聽。法弟菩薩汝今真實是菩薩不
。真實發于菩提心不。受者答言。大德。實是智者。復言。汝今具足三種戒不。答言。具足。又問。能捨內外所有物不。答言。能捨。又問。惜身財不。答言。不惜。又問。汝能從我受一切菩薩戒。攝持一切菩提道戒。利益一切諸眾生戒。是戒如十方三世諸佛菩薩戒。汝能持不。答言能。第二第三亦如是。爾時智者應唱是言。十方諸佛及諸菩薩大德僧聽。今某甲求我。從十方佛菩薩僧。乞受菩薩戒。已具三戒發菩提心。真實菩薩。能捨一切內外所有。不惜身命。愿十方諸佛菩薩僧。憐愍故施某甲菩薩戒。憐愍故施無量無邊無上功德寶藏戒。為利益眾生故。增長諸佛。菩薩法故。第二第三亦如是。爾時諸方有涼風起。智者當知十方諸佛諸菩薩僧。施是人戒已語受者言。某甲諦聽。十方諸佛諸菩薩僧今施汝戒。如一切三世菩薩戒。汝當至心持。能持不。答言能。第二第三亦如是。爾時智者敬禮十方諸佛諸菩薩僧及禮佛像。禮已復唱是言。十方諸佛菩薩大德聽。今某甲三說時。已從十方諸佛及菩薩得菩薩戒。說者我是。受者某甲。我為某甲證人。大師者謂十方無量諸佛菩薩僧是。小師者我身是也。師有二種。一可見。二不可見。不可見者。十方諸佛菩薩僧是。可見者。我身是。于可見不可見師邊。是人得戒竟。第二第三亦如
【現代漢語翻譯】 現代漢語譯本：問：『你真實發起菩提心了嗎？』受戒者回答說：『大德，確實是。』又問：『你現在具足三種戒了嗎？』回答說：『具足。』又問：『能捨棄內外所有之物嗎？』回答說：『能捨棄。』又問：『愛惜自身和財物嗎？』回答說：『不愛惜。』又問：『你能夠從我這裡接受一切菩薩戒，攝持一切菩提道戒，利益一切諸眾生戒嗎？這戒如同十方三世諸佛菩薩的戒，你能夠持守嗎？』回答說：『能。』第二次、第三次也像這樣問答。這時，智者應當唱言：『十方諸佛及諸菩薩、大德僧聽著，現在某甲（姓名）求我，從十方佛、菩薩、僧處，乞求受菩薩戒。已經具足三種戒，發起菩提心，是真實的菩薩。能夠捨棄一切內外所有，不愛惜身命。愿十方諸佛、菩薩、僧，因為憐憫的緣故，施予某甲菩薩戒；因為憐憫的緣故，施予無量無邊無上的功德寶藏戒，爲了利益眾生的緣故，爲了增長諸佛、菩薩法（Dharma）的緣故。』第二次、第三次也像這樣唱言。這時，四面八方有涼風吹起，智者應當知道十方諸佛、諸菩薩僧，已經施予這個人戒了。告訴受戒者說：『某甲（姓名）仔細聽著，十方諸佛、諸菩薩僧現在施予你戒，如同一切三世菩薩的戒，你應當至心持守，能夠持守嗎？』回答說：『能。』第二次、第三次也像這樣問答。這時，智者恭敬禮拜十方諸佛、諸菩薩僧，以及禮拜佛像。禮拜完畢后，再次唱言：『十方諸佛、菩薩、大德聽著，現在某甲（姓名）三說之時，已經從十方諸佛及菩薩處得到菩薩戒。』說者是我，受者是某甲（姓名），我為某甲（姓名）的證人。大師是指十方無量諸佛菩薩僧，小師是我自身。師有兩種，一可見，二不可見。不可見者，是十方諸佛菩薩僧；可見者，是我自身。在這可見與不可見的師邊，這個人得戒完畢。第二次、第三次也像這樣。 現代漢語譯本：是。
【English Translation】 English version: Question: 'Have you truly generated Bodhicitta (the mind of enlightenment)?' The receiver answers: 'Great Virtue, it is indeed so.' Again, ask: 'Do you now possess the three vows?' Answer: 'I possess them.' Again, ask: 'Can you relinquish all internal and external possessions?' Answer: 'I can relinquish them.' Again, ask: 'Do you cherish your body and wealth?' Answer: 'I do not cherish them.' Again, ask: 'Can you receive from me all the Bodhisattva vows, uphold all the vows of the Bodhi path, and benefit all sentient beings with these vows? These vows are like the vows of all Buddhas and Bodhisattvas of the ten directions and three times. Can you uphold them?' Answer: 'I can.' The second and third times are also like this. At this time, the wise one should proclaim: 'Listen, all Buddhas and Bodhisattvas of the ten directions, and the Sangha (community) of great virtue. Now, so-and-so (name) seeks me, from the Buddhas, Bodhisattvas, and Sangha of the ten directions, to request and receive the Bodhisattva vows. Having already possessed the three vows and generated Bodhicitta, he is a true Bodhisattva. He can relinquish all internal and external possessions and does not cherish his life. May the Buddhas, Bodhisattvas, and Sangha of the ten directions, out of compassion, bestow upon so-and-so (name) the Bodhisattva vows; out of compassion, bestow the immeasurable, boundless, and supreme vows of the treasure of merit, for the sake of benefiting sentient beings, and for the sake of increasing the Dharma (teachings) of the Buddhas and Bodhisattvas.' The second and third times are also proclaimed like this. At this time, if a cool breeze arises from all directions, the wise one should know that the Buddhas and Bodhisattvas of the ten directions have already bestowed the vows upon this person. Tell the receiver: 'So-and-so (name), listen carefully. The Buddhas and Bodhisattvas of the ten directions now bestow upon you the vows, like the vows of all Bodhisattvas of the three times. You should uphold them with utmost sincerity. Can you uphold them?' Answer: 'I can.' The second and third times are also like this. At this time, the wise one respectfully bows to the Buddhas and Bodhisattvas of the ten directions, and also bows to the Buddha image. After bowing, he proclaims again: 'Listen, all Buddhas, Bodhisattvas, and great virtues of the ten directions. Now, at the time of so-and-so's (name) third declaration, he has already received the Bodhisattva vows from the Buddhas and Bodhisattvas of the ten directions.' The speaker is me, the receiver is so-and-so (name), and I am the witness for so-and-so (name). The great teacher refers to the immeasurable Buddhas and Bodhisattvas of the ten directions, and the small teacher is myself. There are two kinds of teachers, one visible and one invisible. The invisible ones are the Buddhas and Bodhisattvas of the ten directions; the visible one is myself. By the side of these visible and invisible teachers, this person has completed receiving the vows. The second and third times are also like this. English version: so.
是。如是羯磨竟。羯磨竟二俱默然。爾時十方世界諸佛及諸菩薩知是相已。告諸大眾。彼世界中有如是人從彼智者受菩薩戒。如是人者是我法弟。我今至心憐愍護念。以十方佛諸菩薩僧憐愍護念故。授者受者俱增善法。默然小住已。便起敬禮十方諸佛諸菩薩僧。是名菩薩受菩薩戒已。一切戒。無上戒。無邊戒。功德聚戒。寂靜戒。凈心戒。破一切眾生煩惱戒。如是戒者勝於十方一切聲聞辟支佛戒。何以故。度脫一切諸眾生故。菩薩受菩薩戒已。應當學讀菩薩法藏菩薩摩夷。菩薩欲受菩薩戒時。先當觀察。若不信者不應從受。慳者貪者。不知足者。破戒污戒不敬重戒。喜貪瞋者。無忍辱者。不能為他遮罪咎者。懈怠懶墮貪受世樂樂說世事。乃至不能一念之頃念於三寶。疑網癡闇。不能讀誦菩薩法藏菩薩摩夷及生誹謗。如是之人不應從受。既受戒已不應向彼不信者說。乃至不向謗大乘者說。何以故。若不信者以是因緣墮地獄故。是故菩薩不應向說。若說得罪。菩薩定知向彼說能破彼人惡口惡業及不信心說則無罪。菩薩既受菩薩戒已。師應為說犯非犯法。若知至心能受。不為供養故受。不為效他故受。不為憍慢故受。爾時是師便應為說犯非犯法。某甲諦聽。菩薩戒者。有八重法。四重如先。菩薩若為貪利養故自讚其身。得菩
薩戒住菩薩地。是名菩薩第五重法。
若有貧窮受苦惱者。及以病人來從乞索。菩薩貪惜不施乃至一錢之物。有求法者吝惜不施乃至一偈。是名菩薩第六重法。
菩薩若瞋不應加惡。若以手打或杖或石惡聲罵辱。或時無力不能打罵心懷瞋忿。若為他人之所打罵。前人求悔不受其懺。故懷瞋恨增長不息心不凈者。是名菩薩第七重法。菩薩若有同師同學。誹謗菩薩方等法藏受學頂戴相似非法者不應共住。若定知已不得向人讚歎其德。是名菩薩第八重法。菩薩有二種。一者在家。二者出家。在家六重。出家八重。是八重法菩薩若犯。一一重法若具足犯。現在不能莊嚴無量無上菩提。現在不能令心寂靜。是則名為名字菩薩。非義菩薩。是名菩薩旃陀羅也。不名沙門。非婆羅門。不能正向阿耨多羅三藐三菩提。菩薩心有三種下中上。若后四重下中心犯不名為犯。若以上心噁心犯者是名為犯。上者所謂樂作如是四事。心無慚愧不知懺悔。不見犯罪贊破戒者。是名上噁心犯。菩薩雖犯如是四重。終不失於菩薩戒也。如比丘犯四重失波羅提木叉戒。菩薩若犯比丘四重。亦失波羅提木叉戒。污菩薩戒。污者現在不能莊嚴菩提。不得無量福德三昧。是名為污。有二因緣失菩薩戒。一者退菩提心。二者得上噁心。離是二緣乃至他
【現代漢語翻譯】 現代漢語譯本：薩戒住菩薩地（Sajiezhu Bodhisattva-bhumi，菩薩所安住的戒律之地）。這是名為菩薩的第五重法。 若有貧窮受苦惱者，以及病人來向菩薩乞討，菩薩卻貪婪吝惜，不肯施捨，哪怕是一文錢的東西；有求法的人來乞求佛法，菩薩也吝惜不施捨，哪怕是一句偈語。這是名為菩薩的第六重法。 菩薩如果生起嗔恨心，不應該再施加惡行。如果用手打、用棍杖或石頭打，或者用惡語謾罵侮辱。或者有時沒有力氣打罵，心中卻懷著嗔恨忿怒。如果因為他人打罵自己，而那人前來求懺悔，卻不接受他的懺悔，因此懷著嗔恨，增長不息，內心不清凈。這是名為菩薩的第七重法。菩薩如果有同師學習或一同修行的道友，誹謗菩薩的方等法藏（Vaipulya-dharma-bhandara，廣大的佛法寶藏），受持學習並頂戴那些相似而非真正的佛法，不應該與他們同住。如果確實知道這種情況，就不得向他人讚嘆他們的德行。這是名為菩薩的第八重法。菩薩有兩種，一種是在家的，一種是出家的。在家菩薩有六重戒，出家菩薩有八重戒。這八重戒，菩薩如果違犯，每一條重戒如果完全違犯，現在就不能莊嚴無量無上的菩提（Anuttara-samyak-sambodhi，無上正等正覺），現在就不能使內心寂靜。這就叫做名字菩薩，而非真實的菩薩。這就是名為菩薩旃陀羅（Bodhisattva Candala，菩薩中的賤民）。不能稱為沙門（Sramana，出家修行者），不是婆羅門（Brahmana，印度教祭司），不能真正地趨向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。菩薩的心有三種：下等、中等、上等。如果后四重戒用下等心或中等心違犯，不稱為違犯。如果用上等心或噁心違犯，才稱為違犯。上等心是指樂於做這四件事，心中沒有慚愧，不知道懺悔，不認為這是犯罪，還讚歎那些破戒的人。這稱為上等噁心違犯。菩薩雖然違犯了這四重戒，最終也不會失去菩薩戒。如同比丘違犯四重戒，就失去了波羅提木叉戒（Pratimoksha，別解脫戒）。菩薩如果違犯比丘的四重戒，也會失去波羅提木叉戒。這會玷污菩薩戒。玷污是指現在不能莊嚴菩提，不能得到無量的福德三昧（Samadhi，禪定）。這稱為玷污。有兩種因緣會失去菩薩戒：一是退失菩提心，二是得到上等噁心。離開這兩種因緣，乃至他
【English Translation】 English version: This is the Bodhisattva's Abode of Discipline (Sajiezhu Bodhisattva-bhumi), which is named the fifth of the Bodhisattva's weighty precepts. If there are those who are poor and suffering, or sick people who come to beg from the Bodhisattva, but the Bodhisattva is greedy and stingy, not giving even a penny's worth of things; if there are those who seek the Dharma and the Bodhisattva is stingy and does not give even a single verse, this is named the sixth of the Bodhisattva's weighty precepts. If a Bodhisattva becomes angry, they should not add evil. If they strike with their hand, or with a staff or stone, or with harsh words of abuse and insult; or if they do not have the strength to strike or scold, but harbor anger and resentment in their heart; if they are struck or scolded by others, and the person seeks repentance, but they do not accept their repentance, therefore harboring anger, increasing it without ceasing, and their heart is not pure, this is named the seventh of the Bodhisattva's weighty precepts. If a Bodhisattva has fellow disciples or fellow practitioners who slander the Bodhisattva's Vaipulya-dharma-bhandara (方等法藏, the vast treasury of Buddhist teachings), and uphold and venerate similar but untrue Dharma, they should not live with them. If they definitely know this, they must not praise their virtues to others. This is named the eighth of the Bodhisattva's weighty precepts. There are two kinds of Bodhisattvas: one is a householder, and the other is a renunciate. A householder Bodhisattva has six weighty precepts, and a renunciate Bodhisattva has eight weighty precepts. If a Bodhisattva violates these eight weighty precepts, if they fully violate each weighty precept, they cannot now adorn immeasurable and unsurpassed Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), and they cannot now make their mind tranquil. This is called a 'name' Bodhisattva, not a 'real' Bodhisattva. This is named a Bodhisattva Candala (旃陀羅, outcast). They cannot be called a Sramana (沙門, renunciate), nor a Brahmana (婆羅門, priest), and they cannot truly turn towards Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). The Bodhisattva's mind has three types: inferior, middling, and superior. If the latter four weighty precepts are violated with an inferior or middling mind, it is not called a violation. If they are violated with a superior or evil mind, then it is called a violation. 'Superior mind' means being happy to do these four things, having no shame, not knowing repentance, not considering it a crime, and praising those who break the precepts. This is called violating with a superior evil mind. Although a Bodhisattva violates these four weighty precepts, they will ultimately not lose their Bodhisattva precepts. Just as a Bhikshu who violates the four weighty precepts loses their Pratimoksha (波羅提木叉, individual liberation vows), if a Bodhisattva violates the four weighty precepts of a Bhikshu, they will also lose their Pratimoksha. This defiles the Bodhisattva precepts. 'Defiles' means that they cannot now adorn Bodhi, and they cannot obtain immeasurable merit and Samadhi (三昧, meditative absorption). This is called defilement. There are two causes for losing the Bodhisattva precepts: one is abandoning the Bodhi mind, and the other is obtaining a superior evil mind. Apart from these two causes, even if they...
世地獄畜生餓鬼之中。終不失於菩薩戒也。菩薩戒者。不同波羅提木叉戒。菩薩若於後世更受菩薩戒時不名新得。名為開示瑩凈。今當更說受菩薩戒是犯非犯輕重之相上中下異。菩薩若受菩薩戒已。若於晝夜塔像經卷。讀誦之人千萬菩薩。不以華香供養禮拜。不能讚歎。心不歡喜乃至一念。是名犯重不名八重。是名菩薩污心疑心。有創墮落起不凈心。若有所作無恭敬心。不信故懈怠故。是名犯重不名八重。若無念心是名犯輕。不犯者。若有凈心常求菩提。凈心者。如須陀洹所有四信。
菩薩若不知足不少欲貪著利養。是名犯重不名八重。不犯者。若能定知以不知足能調眾生。
菩薩若見上座宿德同學同師。生憍慢心及以噁心。不起承迎禮拜設座。不共語言先意問訊。若問所疑不為解說。是名犯重不名八重。是名菩薩污心疑心。有創墮落不起不凈有所作不犯者。若病若眠若亂心時。若至心聽法供養佛時。寫經讀誦解說論義共先客語。護說者心知不與語。能令調伏防僧制故。護多人故。
若比丘為求罪過聽菩薩戒。不信受者。不信教者。及不成就優婆塞戒。不成就沙彌戒。不成就波羅提木叉戒者。不得聽菩薩戒。聽者得罪。若比丘犯波夜提罪。不慚愧不生悔聽菩薩戒者。得偷羅遮罪。若比丘犯偷羅遮罪
【現代漢語翻譯】 現代漢語譯本： 在世間地獄、畜生、餓鬼之中，最終也不會失去菩薩戒。菩薩戒不同於波羅提木叉戒（Pratimoksha，別解脫戒）。菩薩如果於後世再次受菩薩戒，不稱為新得，而稱為開示瑩凈。現在應當再說受菩薩戒是犯戒與非犯戒、輕重之相、上中下之差別。菩薩如果受了菩薩戒之後，如果在晝夜，對於塔、佛像、經卷、讀誦之人、千萬菩薩，不以鮮花香火供養禮拜，不能讚歎，心中不歡喜，乃至一念之間如此，這稱為犯重罪，但不屬於八重罪。這稱為菩薩污濁之心、疑心，有傷口墮落、生起不凈之心，如果有所作為而無恭敬心，因為不信的緣故、懈怠的緣故，這稱為犯重罪，但不屬於八重罪。如果沒有念心，這稱為犯輕罪。不犯戒的情況是，如果有清凈之心，常求菩提（Bodhi，覺悟），清凈之心如同須陀洹（Srotapanna，入流果）所具有的四信。 菩薩如果不知足、不寡慾，貪著利養，這稱為犯重罪，但不屬於八重罪。不犯戒的情況是，如果能夠確定地知道以不知足能夠調伏眾生。 菩薩如果見到上座、宿德、同學、同師，生起憍慢心以及噁心，不起來承迎、禮拜、設定座位，不與他們交談，不先問候，如果他們詢問所疑惑的問題，不為他們解答，這稱為犯重罪，但不屬於八重罪。這稱為菩薩污濁之心、疑心，有傷口墮落、生起不凈之心，有所作為而不恭敬。不犯戒的情況是，如果生病、睡眠、心亂的時候，如果至誠聽法、供養佛的時候，抄寫經書、讀誦、解說、論義，與先來的客人說話，爲了守護說法者的心意，知道不應該與他們說話，能夠調伏，爲了防止僧團的制度，爲了守護多數人。 如果比丘爲了尋求罪過而聽受菩薩戒，不信受的人，不信奉教導的人，以及不成就優婆塞戒（Upasaka，近事男戒）、不成就沙彌戒（Sramanera，沙彌戒）、不成就波羅提木叉戒的人，不得聽受菩薩戒，聽受的人有罪。如果比丘犯了波夜提罪（Payantika，單墮罪），不慚愧、不生悔意而聽受菩薩戒，得偷羅遮罪（Sthulatyaya，粗罪）。如果比丘犯了偷羅遮罪
【English Translation】 English version: Among the realms of hell, animals, and hungry ghosts, one will ultimately not lose the Bodhisattva Precepts. The Bodhisattva Precepts are different from the Pratimoksha (individual liberation vows). If a Bodhisattva receives the Bodhisattva Precepts again in a later life, it is not called newly obtained, but is called an enlightened purification. Now, we should further discuss receiving the Bodhisattva Precepts, including the aspects of transgression and non-transgression, the severity of offenses, and the differences between superior, intermediate, and inferior. If a Bodhisattva, after receiving the Bodhisattva Precepts, does not offer flowers and incense, pay homage, or praise the stupas, images, scriptures, those who recite them, or the thousands of Bodhisattvas day and night, and does not rejoice in their heart, even for a single moment, this is called a grave offense, but not one of the eight grave offenses. This is called a Bodhisattva's defiled mind, a doubtful mind, having a wound that leads to falling, or generating an impure mind. If one acts without reverence, due to disbelief or laziness, this is called a grave offense, but not one of the eight grave offenses. If there is no mindfulness, this is called a minor offense. Non-transgression occurs if one has a pure mind and constantly seeks Bodhi (enlightenment), a pure mind like the four faiths possessed by a Srotapanna (stream-enterer). If a Bodhisattva is not content, has few desires, and is greedy for gain and offerings, this is called a grave offense, but not one of the eight grave offenses. Non-transgression occurs if one can definitely know that by being discontent, one can tame sentient beings. If a Bodhisattva sees senior monks, virtuous elders, fellow students, or teachers, and generates arrogance and evil thoughts, does not rise to greet them, pay homage, or set up seats, does not converse with them, or inquire about their well-being first, and if they ask about their doubts, does not explain them, this is called a grave offense, but not one of the eight grave offenses. This is called a Bodhisattva's defiled mind, a doubtful mind, having a wound that leads to falling, or generating an impure mind, acting without reverence. Non-transgression occurs if one is sick, sleeping, or has a disturbed mind, if one is sincerely listening to the Dharma, making offerings to the Buddha, copying scriptures, reciting, explaining, or discussing, speaking with guests who arrived earlier, to protect the mind of the speaker, knowing that one should not speak with them, being able to tame, to prevent the monastic system, or to protect many people. If a Bhikshu (monk) listens to the Bodhisattva Precepts seeking faults, those who do not believe and accept, those who do not believe in the teachings, and those who have not accomplished the Upasaka (layman's) precepts, have not accomplished the Sramanera (novice) precepts, or have not accomplished the Pratimoksha precepts, may not listen to the Bodhisattva Precepts; those who listen commit an offense. If a Bhikshu commits a Payantika (expiable offense), is not ashamed, and does not generate remorse while listening to the Bodhisattva Precepts, they incur a Sthulatyaya (grave offense). If a Bhikshu commits a Sthulatyaya offense
。不慚愧不生悔聽菩薩戒者。得僧伽婆尸沙罪。若比丘犯僧伽婆尸沙罪。不慚愧不生悔聽菩薩戒者。得波羅夷罪。謂第八重若有說者。得僧伽婆尸沙。是故經中作如是言。不信者不應聽。不信者不應說。
有篤信檀越來請菩薩。若自舍若塔寺。若村落若國土。供給所須衣服飲食臥具醫藥。菩薩憍慢瞋恨輕賤不往受者得罪。是罪因煩惱犯。
若菩薩無伴獨行至白衣家。得錯謬罪。若到白衣舍不能說法開示教化令其供養佛法僧寶。是名犯重不名八重。不犯者。若病若闇鈍若狂若遠請若道路恐難。知不受請令彼調伏。若先受請。若勤修善法時。若未聞義為欲聞故。若知請主心不真實。若受彼請恐多人瞋若僧制。
若有檀越以金銀真珠車𤦲馬瑙琉璃頗梨奴婢車乘象馬等物雜色敷具。奉施菩薩菩薩應受。若不受者得罪。是罪因煩惱犯。不犯者。若狂若知受已必生貪著。若知受已施主生悔。若知施主施已發狂。若知受已施主貧窮。若知是物是三寶許。若知是物是劫奪得。若知受已多得苦惱。所謂王難賊盜死亡閉系。惡聲流佈擯令出境。若知受已不能捨用修種福德于良福田。
若有眾生為解義故。欲得聞法住菩薩所咨啟未聞。菩薩輕心慢心不為說者得罪。是罪因煩惱犯。不犯者。若知前人是惡邪見求覓過罪
【現代漢語翻譯】 現代漢語譯本： 不慚愧、不生悔而聽受菩薩戒者，得僧伽婆尸沙罪（僧殘罪，僅次於波羅夷的重罪）。若比丘犯僧伽婆尸沙罪，不慚愧、不生悔而聽受菩薩戒者，得波羅夷罪（斷頭罪，最重的罪）。所謂第八重罪，若有人說，得僧伽婆尸沙罪。因此經中這樣說：不信者不應聽，不信者不應說。
若有虔誠的施主來請菩薩，無論是為自己的住所、塔寺、村落還是國土，供給所需的衣服、飲食、臥具、醫藥，菩薩若因驕慢、嗔恨、輕賤而不去接受供養，則得罪。此罪因煩惱而犯。
若菩薩無伴侶而獨自前往在家信徒的家中，得錯謬罪。若到達在家信徒的住所，不能說法開示教化，令其供養佛法僧三寶，這稱為犯重罪，但不屬於八重罪。不犯的情況有：若生病、若愚鈍、若瘋狂、若被遠方邀請、若道路艱難恐怕有危險，知道不受邀請能令對方調伏，若先前已接受邀請，若勤修善法時，若未聞法義爲了想聽聞，若知道邀請者心不真實，若接受邀請恐怕引起眾人嗔恨，若僧團有規定。
若有施主以金銀、真珠、車磲、瑪瑙、琉璃、頗梨（水晶）、奴婢、車乘、象馬等物，以及各種顏色的敷具，奉獻給菩薩，菩薩應當接受。若不接受，則得罪。此罪因煩惱而犯。不犯的情況有：若瘋狂，若知道接受后必定會生起貪著，若知道接受后施主會後悔，若知道施主佈施後會發狂，若知道這些物品是屬於三寶的，若知道這些物品是劫奪所得，若知道接受後會多得苦惱，例如王難、賊盜、死亡、囚禁、惡名流佈、被驅逐出境，若知道接受后不能捨棄使用，不能修種福德于良田。
若有眾生爲了理解法義，想要聽聞佛法，住在菩薩處請問未聞之法，菩薩若輕視、傲慢而不為他們解說，則得罪。此罪因煩惱而犯。不犯的情況有：若知道對方是持有邪見、尋求過失的人。 English version: One who listens to the Bodhisattva precepts without shame or remorse incurs a Sanghavasesa offense (a serious offense second only to Parajika). If a Bhikshu commits a Sanghavasesa offense and listens to the Bodhisattva precepts without shame or remorse, he incurs a Parajika offense (the most severe offense, resulting in expulsion). If someone speaks of the eighth grave offense, they incur a Sanghavasesa offense. Therefore, the sutra states: 'Those who do not believe should not listen; those who do not believe should not speak.'
If a devout donor invites a Bodhisattva, whether for their own residence, a stupa, a monastery, a village, or a country, to provide necessary clothing, food, bedding, and medicine, and the Bodhisattva, out of arrogance, anger, or contempt, does not accept the offering, they incur an offense. This offense is committed due to afflictions.
If a Bodhisattva travels alone to the home of a layperson without a companion, they incur an offense of error. If, upon arriving at the layperson's residence, they fail to expound the Dharma, instruct, and edify, leading them to make offerings to the Triple Gem (Buddha, Dharma, Sangha), this is called a grave offense, but it is not one of the eight grave offenses. Non-offenses include: if one is ill, dull-witted, insane, invited from afar, if the road is difficult and dangerous, knowing that not accepting the invitation will lead to their taming, if one has already accepted an invitation, if one is diligently cultivating virtuous practices, if one has not heard the meaning and desires to hear it, if one knows the inviter's heart is not sincere, if accepting the invitation would cause many to become angry, or if there is a Sangha regulation.
If a donor offers gold, silver, pearls, conch shells (車磲), agate (瑪瑙), lapis lazuli (琉璃), crystal (頗梨), servants, vehicles, elephants, horses, and various colored coverings to a Bodhisattva, the Bodhisattva should accept them. If they do not accept them, they incur an offense. This offense is committed due to afflictions. Non-offenses include: if one is insane, if one knows that accepting will inevitably lead to attachment, if one knows that the donor will regret it after accepting, if one knows that the donor will become insane after giving, if one knows that these items belong to the Triple Gem, if one knows that these items were obtained through robbery, if one knows that accepting will lead to much suffering, such as royal troubles, theft, death, imprisonment, the spread of bad reputation, or being banished from the country, if one knows that accepting will prevent one from abandoning their use and cultivating merit in a field of blessings.
If beings, for the sake of understanding the meaning, desire to hear the Dharma and reside with a Bodhisattva, inquiring about what they have not heard, and the Bodhisattva, with a light or arrogant heart, does not explain it to them, they incur an offense. This offense is committed due to afflictions. Non-offenses include: if one knows that the person is holding wrong views and seeking faults.
【English Translation】 One who listens to the Bodhisattva precepts without shame or remorse incurs a Sanghavasesa offense (a serious offense second only to Parajika). If a Bhikshu commits a Sanghavasesa offense and listens to the Bodhisattva precepts without shame or remorse, he incurs a Parajika offense (the most severe offense, resulting in expulsion). If someone speaks of the eighth grave offense, they incur a Sanghavasesa offense. Therefore, the sutra states: 'Those who do not believe should not listen; those who do not believe should not speak.' If a devout donor invites a Bodhisattva, whether for their own residence, a stupa, a monastery, a village, or a country, to provide necessary clothing, food, bedding, and medicine, and the Bodhisattva, out of arrogance, anger, or contempt, does not accept the offering, they incur an offense. This offense is committed due to afflictions. If a Bodhisattva travels alone to the home of a layperson without a companion, they incur an offense of error. If, upon arriving at the layperson's residence, they fail to expound the Dharma, instruct, and edify, leading them to make offerings to the Triple Gem (Buddha, Dharma, Sangha), this is called a grave offense, but it is not one of the eight grave offenses. Non-offenses include: if one is ill, dull-witted, insane, invited from afar, if the road is difficult and dangerous, knowing that not accepting the invitation will lead to their taming, if one has already accepted an invitation, if one is diligently cultivating virtuous practices, if one has not heard the meaning and desires to hear it, if one knows the inviter's heart is not sincere, if accepting the invitation would cause many to become angry, or if there is a Sangha regulation. If a donor offers gold, silver, pearls, conch shells (車磲), agate (瑪瑙), lapis lazuli (琉璃), crystal (頗梨), servants, vehicles, elephants, horses, and various colored coverings to a Bodhisattva, the Bodhisattva should accept them. If they do not accept them, they incur an offense. This offense is committed due to afflictions. Non-offenses include: if one is insane, if one knows that accepting will inevitably lead to attachment, if one knows that the donor will regret it after accepting, if one knows that the donor will become insane after giving, if one knows that these items belong to the Triple Gem, if one knows that these items were obtained through robbery, if one knows that accepting will lead to much suffering, such as royal troubles, theft, death, imprisonment, the spread of bad reputation, or being banished from the country, if one knows that accepting will prevent one from abandoning their use and cultivating merit in a field of blessings. If beings, for the sake of understanding the meaning, desire to hear the Dharma and reside with a Bodhisattva, inquiring about what they have not heard, and the Bodhisattva, with a light or arrogant heart, does not explain it to them, they incur an offense. This offense is committed due to afflictions. Non-offenses include: if one knows that the person is holding wrong views and seeking faults.
。若病若病始差若狂。若知不說令彼調伏。若佛未制。若知前人於三寶所不生敬重。若舉動粗疏。若知鈍根聞深義已生於邪見。若忍邪見。若知聞已轉向惡人宣說其事破壞正法。
若有惡人能作殺害及旃陀羅。菩薩若不親近往返為說正法者得罪。何以故。菩薩若見持戒精進身口意凈不生慈悲若見惡人能生慈悲。是故菩薩若不為說則得犯罪。不犯者若狂若王制若僧制。若慮多人嫌若知不說令彼調伏。
若有檀越非親里。若長者若婆羅門以種種衣奉施菩薩菩薩應受。若菩薩自求多得亦應受之。如衣缽亦如是。如衣缽線亦如是。菩薩若到檀越邊求索縷線。使非親里織師織。教令致織務令廣厚。我不自著。汝與檀越俱亦有福。若檀越言。我為師故唯愿自著。菩薩得已若自為身往織師所。教令致織務使廣厚。若得衣已自著者。犯重不名八重。若不教者不犯。
菩薩若受菩薩戒已。應受應畜憍奢耶敷具。至百千萬數金銀亦爾。聲聞之人但為自利。是故如來不聽受畜。菩薩不爾。為利眾生是故聽畜。不得不受。若為知足名譽故不受者。得失意罪墮落不起。有所作有疑不凈。若菩薩以懈怠因緣。不能利益諸眾生者得罪。是罪因煩惱犯。
若菩薩為人所贊言是十住。若阿羅漢至須陀洹少欲知足。默然受者得罪。
【現代漢語翻譯】 現代漢語譯本：若患病、或病初癒、或精神錯亂，若明知不說而令其調伏，若佛陀未曾制定戒律，若明知對方對三寶不生敬重，若舉止粗魯，若明知愚鈍之人聽聞深奧佛法后產生邪見，若容忍邪見，若明知聽聞後會轉向惡人宣說此事，破壞正法。
若有惡人能行殺害之事，或如旃陀羅（賤民），菩薩若不親自前往為其宣說正法，則會犯戒。為何如此？菩薩若見持戒精進、身口意清凈之人，不生慈悲心；若見惡人，反而能生慈悲心。因此，菩薩若不為其說法，則會犯戒。不犯戒的情況是：若精神錯亂、若受國王禁制、若受僧團禁制、若顧慮眾人嫌棄、若明知不說而能令其調伏。
若有施主並非親屬，無論是長者還是婆羅門，以各種衣物供養菩薩，菩薩應當接受。若菩薩自己乞求而獲得更多，也應當接受。衣缽等物也是如此，衣缽的縫線也是如此。菩薩若到施主處乞求絲線，讓非親屬的織工織造，教導他們盡力織造得寬大厚實，並說：『我不是為自己穿，你和施主都能因此獲得福報。』若施主說：『我是爲了師父您，只希望您自己穿。』菩薩得到后，若爲了自己，前往織工處，教導他們盡力織造得寬大厚實。若得到衣服后自己穿，則犯重罪，但不屬於八重罪。若不教導織工，則不犯戒。
菩薩若受菩薩戒后，應當接受和儲蓄憍奢耶（細軟的毛織品）敷具，乃至百千萬數的金銀也是如此。聲聞之人只為自己利益，因此如來不允許他們接受和儲蓄。菩薩則不然，爲了利益眾生，因此允許儲蓄，但不能不接受。若爲了知足的名譽而不接受，則會犯失意罪，墮落而無法恢復，所作所為有疑慮，不清凈。若菩薩因懈怠的緣故，不能利益眾生，則會犯戒。此罪是由煩惱而犯。
若有人讚嘆菩薩，說他是十地菩薩，或阿羅漢乃至須陀洹（預流果），少欲知足，菩薩默然接受，則會犯戒。
【English Translation】 English version: If one is ill, or just recovering from illness, or mentally disturbed; if one knows and does not speak to subdue them; if the Buddha has not yet established a precept; if one knows that the person does not have respect for the Three Jewels; if their behavior is coarse; if one knows that a dull person, upon hearing profound Dharma, will develop wrong views; if one tolerates wrong views; if one knows that upon hearing it, they will turn to evil people to proclaim the matter, destroying the True Dharma.
If there is an evil person who can commit murder, or like a Chandalas (outcast); if a Bodhisattva does not personally go to proclaim the True Dharma to them, they will commit an offense. Why is this? If a Bodhisattva sees someone who upholds the precepts, is diligent, and whose body, speech, and mind are pure, they do not generate compassion; if they see an evil person, they can generate compassion. Therefore, if a Bodhisattva does not speak to them, they will commit an offense. One does not commit an offense if one is mentally disturbed, or under the king's control, or under the Sangha's control; if one worries about the dislike of many people; if one knows that not speaking will subdue them.
If there is a donor who is not a relative, whether an elder or a Brahmin, who offers various clothes to a Bodhisattva, the Bodhisattva should accept them. If the Bodhisattva begs for and obtains more, they should also accept it. Things like robes and bowls are also like this, as are the threads for robes and bowls. If a Bodhisattva goes to a donor to beg for thread, and has a non-relative weaver weave it, instructing them to weave it as wide and thick as possible, saying, 'I am not wearing it for myself; you and the donor will both gain merit from this.' If the donor says, 'I am doing this for you, teacher; I only wish for you to wear it yourself,' if the Bodhisattva obtains it, and for their own sake, goes to the weaver, instructing them to weave it as wide and thick as possible, if they wear the clothes themselves after obtaining them, they commit a grave offense, but it is not one of the eight grave offenses. If they do not instruct the weaver, they do not commit an offense.
If a Bodhisattva has received the Bodhisattva precepts, they should accept and store Koseya (fine woolen fabrics) coverings, even hundreds of thousands of gold and silver are also like this. Sravakas (voice-hearers) only seek their own benefit, therefore the Tathagata does not allow them to accept and store them. Bodhisattvas are not like this; for the benefit of sentient beings, they are allowed to store them, but they cannot refuse to accept them. If one does not accept them for the sake of contentment and fame, one will commit an offense of discouragement, fall and not be able to recover, and what one does will be doubtful and impure. If a Bodhisattva, due to laziness, cannot benefit sentient beings, they will commit an offense. This offense is committed due to afflictions.
If someone praises a Bodhisattva, saying that they are a Bodhisattva of the Tenth Ground, or an Arhat, or even a Srotapanna (stream-enterer), with few desires and contentment, and the Bodhisattva silently accepts it, they will commit an offense.
是罪因煩惱犯。若菩薩入僧中時。見有諸人非法戲笑不呵責者得罪。不犯者。若聽法時為調伏故。為隨心說法故。為能利益故。
若言菩薩不樂涅槃亦非不樂。不畏煩惱亦非不畏。何以故。流轉生死故。若菩薩作是言得罪。何以故。菩薩樂於涅槃。聲聞緣覺所不能知。聲聞緣覺所樂涅槃。于菩薩樂百分千分百千萬分乃至無有一分。菩薩呵責畏於煩惱。聲聞緣覺所不能知。聲聞緣覺呵責畏於煩惱。于菩薩呵責畏於煩惱。百分千分百千萬分乃至無有一分。何以故。聲聞緣覺但為自利不能利他。菩薩不爾自利利他故。菩薩雖行有漏故勝羅漢。終日處漏煩惱不污。是故得罪。
若菩薩不畏惡聲不護惡聲得失意罪。若他無惡橫稱他惡者得犯惡罪。是罪因煩惱犯。若為調伏加之惡語者。得失意罪。非是惡罪。不犯者。若呵外道詐來現受菩薩戒者。若心本無惡口出惡言。若顛狂者。若知呵責有大利益。若知瞋彼彼得利益。若為護戒不生瞋者得罪。若知瞋彼得現少利無他世大利。若菩薩打者報打。罵者報罵。惱者報惱。得失意罪。是罪因煩惱犯。
若有菩薩共相譏呵。若實不實菩薩即應謙下歸謝。若不能者得罪。不受歸謝是亦得罪。以放逸故。不歸謝者得罪。以放逸故。不受歸謝者得罪。不犯者。若知彼人由來弊惡
【現代漢語翻譯】 現代漢語譯本：是由於煩惱而犯下的罪過。如果菩薩在僧團中，看到有人非法戲笑而不加以呵責，就犯了罪。不犯的情況是：如果聽法時爲了調伏（煩惱），爲了隨順（眾生）心意說法，爲了能夠利益（眾生）。
如果說菩薩不喜好涅槃，也不是不喜好；不畏懼煩惱，也不是不畏懼。為什麼呢？因為（菩薩要）流轉生死（度化眾生）。如果菩薩這樣說，就犯了罪。為什麼呢？菩薩喜好涅槃，這是聲聞（Śrāvaka）緣覺（Pratyekabuddha）所不能理解的。聲聞緣覺所喜好的涅槃，與菩薩所喜好的涅槃相比，只有百分、千分、百千萬分，乃至沒有一分。菩薩呵責、畏懼煩惱，這也是聲聞緣覺所不能理解的。聲聞緣覺呵責、畏懼煩惱，與菩薩呵責、畏懼煩惱相比，只有百分、千分、百千萬分，乃至沒有一分。為什麼呢？因為聲聞緣覺只為自己利益，不能利益他人，菩薩不是這樣，既能自利又能利他。菩薩雖然行於有漏（ संसार saṃsāra）之中，也勝過阿羅漢（Arhat）。終日處於有漏煩惱之中而不被污染，所以（菩薩這樣說）就犯了罪。
如果菩薩不畏懼惡名，不愛護好名聲，就犯了失意罪。如果他人沒有惡行，卻橫加指責他人有惡行，就犯了惡罪。這是由於煩惱而犯下的罪過。如果爲了調伏（對方）而加以惡語，就犯了失意罪，而不是惡罪。不犯的情況是：如果呵責外道（Tīrthika）假裝前來受菩薩戒的人；如果心中本無惡意，口中卻說出惡語；如果是精神顛狂的人；如果知道呵責有很大的利益；如果知道嗔怒他，他能得到利益；如果爲了守護戒律而不生嗔怒，就犯了罪。如果知道嗔怒他，他能得到眼前的少量利益，而沒有來世的巨大利益。如果菩薩打人就報以打，罵人就報以罵，惱害人就報以惱害，就犯了失意罪。這是由於煩惱而犯下的罪過。
如果有菩薩互相譏諷呵責，無論是真實的還是不真實的，菩薩都應該謙虛地道歉。如果不能這樣做，就犯了罪。不接受道歉也是犯了罪，因為放逸的緣故。不道歉就犯了罪，因為放逸的緣故。不接受道歉也犯了罪。不犯的情況是：如果知道那個人一向品行惡劣。
【English Translation】 English version: This is a transgression committed due to afflictions. If a Bodhisattva, when in the Sangha (monastic community), sees people engaging in unlawful jesting and does not rebuke them, they commit an offense. Non-offense occurs if, when listening to the Dharma (teachings), it is for the sake of taming (afflictions), for speaking in accordance with (others') minds, or for being able to benefit (others).
If it is said that a Bodhisattva neither delights in Nirvana (liberation) nor does not delight in it; neither fears afflictions nor does not fear them, why is that? It is because (the Bodhisattva) circulates in Samsara (cycle of rebirth) (to liberate beings). If a Bodhisattva says this, they commit an offense. Why is that? A Bodhisattva delights in Nirvana, which is something that Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) cannot comprehend. The Nirvana that Śrāvakas and Pratyekabuddhas delight in is only a hundredth, a thousandth, a hundred-thousandth, or even not a fraction of the delight a Bodhisattva has in Nirvana. A Bodhisattva rebukes and fears afflictions, which is something that Śrāvakas and Pratyekabuddhas cannot comprehend. The rebuking and fearing of afflictions by Śrāvakas and Pratyekabuddhas is only a hundredth, a thousandth, a hundred-thousandth, or even not a fraction of the rebuking and fearing of afflictions by a Bodhisattva. Why is that? Because Śrāvakas and Pratyekabuddhas only benefit themselves and cannot benefit others; a Bodhisattva is not like that, as they benefit both themselves and others. Although a Bodhisattva acts within the realm of outflows (Samsara), they are superior to an Arhat (liberated being). Spending the entire day amidst outflows and afflictions without being defiled, therefore (the Bodhisattva saying this) commits an offense.
If a Bodhisattva does not fear a bad reputation and does not protect a good reputation, they commit an offense of displeasure. If someone has no bad deeds but is falsely accused of having bad deeds, one commits an evil offense. This is a transgression committed due to afflictions. If harsh words are added for the sake of taming (the other person), one commits an offense of displeasure, not an evil offense. Non-offense occurs if one rebukes Tīrthikas (non-Buddhists) who falsely come to receive the Bodhisattva precepts; if one's mind originally has no evil intent but evil words come out of the mouth; if one is mentally deranged; if one knows that rebuking has great benefit; if one knows that being angry with them will benefit them; if one commits an offense by protecting the precepts without generating anger. If one knows that being angry with them will bring a small benefit in the present but no great benefit in the future. If a Bodhisattva strikes back when struck, curses back when cursed, or harms back when harmed, they commit an offense of displeasure. This is a transgression committed due to afflictions.
If there are Bodhisattvas who mutually ridicule and rebuke each other, whether it is true or untrue, the Bodhisattva should immediately humbly apologize. If they cannot do so, they commit an offense. Not accepting an apology is also an offense, due to negligence. Not apologizing is an offense, due to negligence. Not accepting an apology is also an offense. Non-offense occurs if one knows that the person has always been of bad character.
常來求人短若知不受令彼破惡。
若菩薩於他瞋恨常生念言。我若見時當打當罵。不休不息不能自調者犯罪。
若菩薩與比丘尼共同一道行不犯。若有貪心得罪。不犯者。為調伏故。
若菩薩從非親里尼受食不犯。何以故。菩薩摩訶薩發菩提心已。于諸眾生無非親里。若菩薩為貪作使多畜弟子犯罪。不犯者。若為調伏。若為護法。若為利益。若無貪心。
若菩薩懈怠懶惰。不勤精進樂眠臥者得罪。不犯者。若病若病差氣力未足時。若遠行時。若讀誦疲乏時。若思惟對治時。
若菩薩共談世事無益之言得罪不犯者。若他問說。若隨他心為調伏故。說時至心莫作增減。
若菩薩憍慢心故。不咨問師不受師教得罪。不犯者。若病若狂若癡。若大聰明多聞有智為調眾生。若入定時。
若菩薩欲心起時。不觀對治疾調滅者犯罪。不犯者。雖觀對治煩惱力盛不能令滅。若故自試發欲心時。
若菩薩言不應受聲聞戒不應讀聲聞經。何以故。聲聞經律不能利益諸眾生故。若作是言犯重不名八重。不犯者。為貪著小乘經律者。
若菩薩不讀不誦菩薩法藏。一向讀誦聲聞經律得罪。不犯者。若不聞知有菩薩藏。若菩薩不讀不誦如來正經。讀誦世典文頌書疏者得罪。不犯者。若為論
【現代漢語翻譯】 現代漢語譯本 經常向人求助，如果知道對方無法滿足自己的要求，還強迫對方去做，這就是破惡。
如果菩薩對於他人的嗔恨心，經常生起這樣的念頭：『我如果見到他，一定要打他、罵他』，並且持續不斷，不能自我調伏，就犯戒。
如果菩薩與比丘尼共同行走一段路，這本身不犯戒。如果心懷貪慾，就犯戒。不犯戒的情況是：爲了調伏（自己的心）。
如果菩薩接受非親屬比丘尼的供養，這不犯戒。為什麼呢？因為菩薩摩訶薩發菩提心（bodhicitta）之後，對於一切眾生，沒有不是親屬的。如果菩薩被貪慾驅使，蓄養很多弟子，就犯戒。不犯戒的情況是：爲了調伏（弟子），爲了守護佛法，爲了利益眾生，或者沒有貪心。
如果菩薩懈怠懶惰，不勤奮精進，喜歡睡眠，就犯戒。不犯戒的情況是：生病的時候，或者病剛剛痊癒，體力還不足的時候，或者長途跋涉的時候，或者讀誦經典疲憊的時候，或者思考對治煩惱的時候。
如果菩薩共同談論世俗之事，說沒有益處的話，就犯戒。不犯戒的情況是：如果他人詢問，或者爲了隨順他人的心意，爲了調伏他人。說話的時候，要誠心誠意，不要增減內容。
如果菩薩因為驕慢心，不請教老師，不接受老師的教導，就犯戒。不犯戒的情況是：生病的時候，或者精神錯亂的時候，或者愚癡的時候，或者非常聰明、博學多聞、有智慧，爲了調伏眾生的時候，或者進入禪定的時候。
如果菩薩生起淫慾之心的時候，不觀察對治之法，迅速調伏熄滅淫慾，就犯戒。不犯戒的情況是：雖然觀察對治之法，但是煩惱的力量過於強大，不能使其熄滅。或者故意自己嘗試，引發淫慾之心的時候。
如果菩薩說不應該受聲聞戒（Śrāvakayāna-vinaya），不應該讀聲聞經（Śrāvakayāna-sūtra）。為什麼呢？因為聲聞經律不能利益一切眾生。如果這樣說，就犯重罪，但不屬於八重罪。不犯戒的情況是：爲了那些貪著小乘經律的人。
如果菩薩不讀誦菩薩法藏（Bodhisattva Piṭaka），只讀誦聲聞經律，就犯戒。不犯戒的情況是：如果不知道有菩薩藏。如果菩薩不讀誦如來正經（Tathāgata sūtra），而讀誦世俗典籍、文頌、書疏，就犯戒。不犯戒的情況是：爲了辯論。
【English Translation】 English version Constantly asking others for help, and forcing them to do it even when knowing they are unable to fulfill the request, is breaking evil.
If a Bodhisattva constantly harbors thoughts of anger towards others, such as 'If I see him, I will beat him and scold him,' and continues without ceasing, unable to control himself, he commits an offense.
If a Bodhisattva walks the same path with a Bhikkhuni (Buddhist nun), it is not an offense in itself. If there is greed in his heart, he commits an offense. The exception is: for the sake of taming (his own mind).
If a Bodhisattva receives food from a Bhikkhuni who is not a relative, it is not an offense. Why? Because after a Bodhisattva Mahāsattva (great being) has generated Bodhicitta (the mind of enlightenment), there are no beings who are not relatives. If a Bodhisattva is driven by greed and keeps many disciples, he commits an offense. The exceptions are: for the sake of taming (the disciples), for the sake of protecting the Dharma, for the sake of benefiting beings, or without greed.
If a Bodhisattva is lazy and indolent, not diligent in effort, and enjoys sleeping, he commits an offense. The exceptions are: when sick, or when just recovered from illness and lacking strength, or when traveling a long distance, or when tired from reading and reciting scriptures, or when contemplating antidotes to afflictions.
If a Bodhisattva engages in worldly talk and speaks useless words, he commits an offense. The exceptions are: if others ask, or to accord with the minds of others, for the sake of taming them. When speaking, be sincere and do not add or subtract from the content.
If a Bodhisattva, out of arrogance, does not consult his teacher or accept his teacher's teachings, he commits an offense. The exceptions are: when sick, or insane, or foolish, or very intelligent, learned, and wise, for the sake of taming beings, or when in meditative absorption.
If a Bodhisattva's mind is aroused by lust, and he does not observe the antidotes and quickly subdue and extinguish the lust, he commits an offense. The exceptions are: although observing the antidotes, the power of the afflictions is too strong to extinguish them. Or when deliberately testing himself, arousing lustful thoughts.
If a Bodhisattva says that one should not receive the Śrāvakayāna-vinaya (the precepts of the Hearers' Vehicle) and should not read the Śrāvakayāna-sūtra (the scriptures of the Hearers' Vehicle). Why? Because the Śrāvakayāna-vinaya and Śrāvakayāna-sūtra cannot benefit all beings. If he says this, he commits a grave offense, but it is not one of the eight grave offenses. The exception is: for those who are attached to the scriptures and precepts of the Small Vehicle.
If a Bodhisattva does not read or recite the Bodhisattva Piṭaka (Bodhisattva collection of scriptures), but only reads and recites the Śrāvakayāna-vinaya and Śrāvakayāna-sūtra, he commits an offense. The exception is: if he does not know that there is a Bodhisattva Piṭaka. If a Bodhisattva does not read or recite the Tathāgata sūtra (the sutras of the Thus-Come One), but reads worldly texts, literary compositions, commentaries, and annotations, he commits an offense. The exception is: for the sake of debate.
議破于邪見。若二分佛經一分外書。何以故。為知外典是虛妄法佛法真實故。為知世事故。不為世人所輕慢故。
若菩薩聞菩薩藏聲聞藏有不可思議事。不信不受言非佛說。若自謗若是他謗得罪。若菩薩作是言。我智力羸弱肉眼不凈。不見如來甚深境界如來境界佛眼所見唯佛能知。一切法界非我所及。若能如是思惟觀者。是名實行。菩薩忍與不忍二俱不犯。
若菩薩生瞋慢心。自言持戒多聞智慧悉勝汝者得罪是罪因煩惱犯不犯者。若為破邪見。為破輕蔑于佛法者。若為伏彼自大心故。為未信者生信心故。已生信者得增長故。若菩薩聞說法處。乃至一由旬不往聽者得罪。若輕說者不往得罪。是罪因煩惱犯。若懈怠不往者得失意罪。不犯者。若不覺不知不聞。若病若病初差氣力未足。若知說者顛倒不正法。慮說者生羞愧心。若說一法更無異義。若修善法。若化眾生。若不解彼說。若不能憶念。
若菩薩輕說法者。不生恭敬不讚其德。嗤笑所說辭義不正者得罪。
菩薩若受菩薩戒已。眾生所作事務不與同者得罪。所謂去來入出擁護財物。和合斗諍作諸善事。戒施多聞不共同者得罪。不犯者。若病若不知作。若自營大事。若先許助他若自修善法。若慮多人瞋。若喜若癡若狂。若知不同能調伏彼。若僧
【現代漢語翻譯】 現代漢語譯本 議論破除邪見。如果（有人說）佛經佔二分，外道書籍佔一分，這是為什麼呢？爲了讓人知道外道的典籍是虛妄的，佛法是真實的。爲了瞭解世間的事情，不被世人輕視。（如果不是以上原因，那就是犯戒）。 如果菩薩聽到菩薩藏（菩薩所修行的經典）和聲聞藏（聲聞弟子所修行的經典）中有不可思議的事情，不相信、不接受，說這不是佛說的。無論是自己誹謗還是他人誹謗，都是犯戒。如果菩薩這樣說：『我的智慧力量薄弱，肉眼不清凈，看不見如來甚深的境界，如來的境界只有佛眼才能看見，只有佛才能知道。一切法界不是我所能達到的。』如果能夠這樣思維觀察，這叫做實行。菩薩對於忍與不忍，都不會犯戒。 如果菩薩生起嗔恨和傲慢之心，自己說持戒、多聞、智慧都勝過別人，這是犯戒。這是因為煩惱而犯戒。不犯戒的情況是：爲了破除邪見，爲了破除對佛法的輕蔑，爲了降伏對方自大的心，爲了讓未信的人產生信心，讓已信的人增長信心。 如果菩薩聽到有說法的地方，哪怕只有一由旬（約11-16公里）的距離也不去聽法，這是犯戒。如果輕視說法的人而不去聽法，也是犯戒。這是因為煩惱而犯戒。如果是懈怠而不去聽法，是得失意罪。不犯戒的情況是：如果不知道、不瞭解、沒聽說，如果生病，或者病剛好，氣力不足，如果知道說法的人顛倒不正，擔心說法的人感到羞愧，如果說的法只有一種，沒有其他意義，如果正在修行善法，如果正在教化眾生，如果不理解對方所說，如果不能憶念。 如果菩薩輕視說法的人，不生恭敬心，不讚嘆他的功德，嘲笑所說的辭句和意義不正，這是犯戒。 菩薩如果受了菩薩戒之後，眾生所做的事情不參與，這是犯戒。比如，去、來、進入、出去、保護財物，調和爭鬥，做各種善事，持戒、佈施、多聞，不參與這些事情，就是犯戒。不犯戒的情況是：如果生病，如果不知道怎麼做，如果自己有重要的事情要做，如果事先答應幫助別人，如果正在修行善法，如果擔心引起很多人的嗔恨，如果是喜、癡、狂的狀態，如果知道即使不同意也能調伏對方，如果是僧團的事情。
【English Translation】 English version Discussing and refuting wrong views. If (someone says) Buddhist scriptures account for two parts and externalist texts account for one part, what is the reason for this? It is to let people know that externalist texts are false and that the Buddha's Dharma is true. It is to understand worldly affairs and not be looked down upon by the world. (If it is not for the above reasons, then it is a transgression). If a Bodhisattva hears of inconceivable matters in the Bodhisattva-pitaka (scriptures practiced by Bodhisattvas) and the Sravaka-pitaka (scriptures practiced by Sravaka disciples), and does not believe or accept them, saying that they were not spoken by the Buddha, whether it is self-defamation or the defamation of others, it is a transgression. If a Bodhisattva says: 'My wisdom is weak, my physical eyes are not pure, and I cannot see the profound realm of the Tathagata (another name for Buddha); the realm of the Tathagata can only be seen by the Buddha's eye, and only the Buddha can know it. The entire Dharma-realm is beyond my reach.' If one can contemplate in this way, it is called actual practice. A Bodhisattva will not transgress whether he endures or does not endure. If a Bodhisattva generates anger and arrogance, saying that he surpasses others in upholding precepts, learning, and wisdom, this is a transgression. This is a transgression due to afflictions. The situations in which there is no transgression are: to refute wrong views, to refute contempt for the Buddha's Dharma, to subdue the other person's arrogance, to generate faith in those who have not yet believed, and to increase the faith of those who have already believed. If a Bodhisattva hears of a place where the Dharma is being taught, and does not go to listen even if it is only a yojana (approximately 11-16 kilometers) away, this is a transgression. If one despises the speaker and does not go to listen, this is also a transgression. This is a transgression due to afflictions. If one is lazy and does not go to listen, it is a sin of disappointment. The situations in which there is no transgression are: if one does not know, does not understand, or has not heard; if one is sick, or has just recovered from illness and lacks strength; if one knows that the speaker is distorted and incorrect; if one is worried that the speaker will feel ashamed; if the Dharma being taught is only one thing and has no other meaning; if one is practicing good deeds; if one is teaching sentient beings; if one does not understand what the other person is saying; if one cannot remember. If a Bodhisattva despises the speaker of the Dharma, does not generate respect, does not praise his virtues, and ridicules the words and meanings being spoken as incorrect, this is a transgression. If a Bodhisattva, after receiving the Bodhisattva precepts, does not participate in the affairs that sentient beings are doing, this is a transgression. For example, going, coming, entering, exiting, protecting property, reconciling disputes, doing various good deeds, upholding precepts, giving, learning, not participating in these things is a transgression. The situations in which there is no transgression are: if one is sick, if one does not know how to do it, if one has important matters to attend to, if one has promised to help others beforehand, if one is practicing good deeds, if one is worried about causing anger in many people, if one is in a state of joy, delusion, or madness, if one knows that even if one disagrees, one can subdue the other person, if it is a matter of the Sangha (monastic community).
制。
菩薩若輕說法之人。罵辱打擲嗤笑所說。但依文辭不依義者得罪。是罪因煩惱犯。
菩薩若受菩薩戒已。不能隨從眾生心者得罪。所謂行住坐臥修諸善事。菩薩若受菩薩戒已。見病苦人不能瞻養作給使者得罪。不犯者。若自病若無事力應廣勸化。有事力者。若彼病者多有宗親。若自急修無上善法。若先瞻他病。若根闇鈍。如病貧窮困苦亦復如是。
菩薩若受菩薩戒已。見惡眾生修行惡法。不能教呵勸勉之者得失意罪。不犯者。若知是人有善知識能教呵責。若知為說不隨其語。若到解語。若有害心。
菩薩若受菩薩戒已。所畜之物與白衣同者得失意罪。
菩薩若受菩薩戒已。不應以金銀盂器受取飲食。所畜銅器不得同彼白衣。木器角器悉不聽用。用者得罪。不犯者。若失本器。若行路請時。若重病。
菩薩若受菩薩戒已。受恩不念得罪。是罪因煩惱犯。
菩薩若受菩薩戒已。受他恩惠不能報者得罪。報者應當持戒精進坐禪讀誦經典。隨施主心所喜之事而以報之。不犯者。施主不受。菩薩若受菩薩戒已。見有苦人若死失物王賊水火親屬離別。應往其所說法慰喻。隨其所須任力給施。若不能者犯罪。不犯者。若不得自在。若自重病。若不受語。若有疑難。若王瞋彼人。若
【現代漢語翻譯】 現代漢語譯本： 菩薩如果輕視說法之人，謾罵、毆打、嘲笑其所說之法，只依據文字而不依據義理，便會犯戒。此罪是由煩惱而犯。 菩薩如果受了菩薩戒后，不能隨順眾生的心意，便會犯戒。例如在行、住、坐、臥等日常行為中，以及修習各種善事時。 菩薩如果受了菩薩戒后，見到生病受苦的人，不能照顧供養，提供幫助，便會犯戒。不犯戒的情況是：如果自己生病，或者沒有能力，應當廣泛勸化有能力的人去幫助；如果病人有很多親屬照顧；如果自己正緊急地修習無上善法；如果先照顧其他病人；如果自己根器愚鈍。對於貧窮困苦的人，也應如此對待。 菩薩如果受了菩薩戒后，見到作惡的眾生修行惡法，不能教導、呵斥、勸勉，便會犯失意罪。不犯戒的情況是：如果知道這個人有善知識能夠教導呵斥；如果知道為他說法他也不會聽從；如果對方不能理解所說之法；如果對方懷有惡意。 菩薩如果受了菩薩戒后，所擁有的物品與在家俗人相同，便會犯失意罪。 菩薩如果受了菩薩戒后，不應該用金銀器皿接受飲食。所擁有的銅器也不得與在家俗人相同。木器、角器一概不許使用，使用便會犯戒。不犯戒的情況是：如果遺失了原來的器皿；如果在行路乞食時；如果身患重病。 菩薩如果受了菩薩戒后，受人恩惠卻不思念報答，便會犯戒。此罪是由煩惱而犯。 菩薩如果受了菩薩戒后，接受他人恩惠卻不能報答，便會犯戒。報答的方式應當是持戒精進、坐禪、讀誦經典，隨施主喜歡的事情來報答。不犯戒的情況是：施主不接受報答。菩薩如果受了菩薩戒后，見到有人遭受痛苦，例如死亡、失物、遭遇官府、盜賊、水火之災，親屬離別，應當前往其處說法慰問，隨其所需盡力給予幫助。如果不能做到，便會犯戒。不犯戒的情況是：如果不得自在；如果自己身患重病；如果對方不接受勸說；如果情況有疑難；如果國王對那人懷有嗔恨。
【English Translation】 English version: If a Bodhisattva despises someone who preaches the Dharma, scolds, beats, or ridicules what is being said, and relies only on the words without relying on the meaning, they commit an offense. This offense is committed due to afflictions (煩惱, fánnǎo). If a Bodhisattva, having received the Bodhisattva precepts, cannot accord with the minds of sentient beings, they commit an offense. This applies to actions such as walking, standing, sitting, lying down, and cultivating various virtuous deeds. If a Bodhisattva, having received the Bodhisattva precepts, sees a sick and suffering person and cannot care for them, provide for them, or offer assistance, they commit an offense. There is no offense if they themselves are sick, or if they lack the ability, in which case they should widely encourage those who have the ability to help. Also, if the sick person has many relatives to care for them; if they themselves are urgently cultivating supreme virtuous Dharma; if they are caring for other sick people first; or if their faculties are dull. The same applies to those who are poor and suffering. If a Bodhisattva, having received the Bodhisattva precepts, sees evil beings practicing evil Dharma and cannot teach, scold, or exhort them, they commit an offense of disappointment. There is no offense if they know that the person has a virtuous friend who can teach and scold them; if they know that speaking to them will not be heeded; if the person cannot understand the Dharma being taught; or if the person harbors malicious intent. If a Bodhisattva, having received the Bodhisattva precepts, possesses belongings that are the same as those of laypeople, they commit an offense of disappointment. If a Bodhisattva, having received the Bodhisattva precepts, should not receive food and drink in gold or silver vessels. The copper vessels they possess should not be the same as those of laypeople. Wooden and horn vessels are not allowed at all; using them constitutes an offense. There is no offense if they have lost their original vessel; if they are begging for food while traveling; or if they are seriously ill. If a Bodhisattva, having received the Bodhisattva precepts, does not remember to repay kindness received, they commit an offense. This offense is committed due to afflictions. If a Bodhisattva, having received the Bodhisattva precepts, receives kindness from others but cannot repay it, they commit an offense. Repayment should be made by upholding the precepts diligently, practicing meditation, reciting scriptures, and repaying in ways that please the benefactor. There is no offense if the benefactor does not accept repayment. If a Bodhisattva, having received the Bodhisattva precepts, sees someone suffering, such as from death, loss of property, trouble with the government, thieves, fire, water, or separation from relatives, they should go to them, preach the Dharma to comfort them, and provide assistance to the best of their ability according to their needs. If they cannot do so, they commit an offense. There is no offense if they are not free to act; if they themselves are seriously ill; if the person does not accept advice; if the situation is doubtful; or if the king is angry with that person.
僧制。
菩薩若受菩薩戒已。若畜弟子不能從諸篤信檀越求索所須。衣食臥具醫藥房舍隨時供給。又不隨時說法教化者得罪。不犯者。若知弟子有大勢力聰明福德多諸檀越。若是外道詐來盜法。若知不能增長佛法。菩薩若受菩薩戒已。應常讚歎他人善事。若隱他德者得罪。是罪因煩惱犯。不犯者。若前人遮。若亂鈍不知。若重病。若慮他嫌。若難了知如庵羅果等。
菩薩若受菩薩戒已。所坐床榻過八指者得罪。不犯者。若說法時。若受篤信檀越請時。若至外道祠中坐時。
菩薩若受菩薩戒已。若弟子中應瞋不瞋。應呵不呵。應罰不罰。應擯不擯得罪。是罪因煩惱犯。不應瞋而瞋。不應呵而呵。不應罰而罰。不應擯而擯得罪。不犯者。若知弟子能燒塔寺作大惡事。或殺師和尚。若同師同和尚。若父母。若待時。若定了知以是因緣破壞眾僧。若知后時自生慚愧。
菩薩若受菩薩戒已。獲大神足。見可怖者而不怖之。可生信者不令生信得罪。不犯者。若知一切信邪倒見。不信佛法。
菩薩若受菩薩戒已。常至心念不作犯想。如其犯已尋應向人發露懺悔。所謂大小乘人。能善解義善宣說者。是名菩薩一切戒。從菩薩初地解六波羅蜜。至一切戒一切悉是菩薩禁戒。是名一切戒。如來先於聲聞經中
【現代漢語翻譯】 現代漢語譯本 僧制。
菩薩如果受了菩薩戒之後，如果所收的弟子不能從那些篤信的施主（檀越，dānyuè，施主）那裡求得所需的衣物、食物、臥具、醫藥、房舍，並隨時供給，又不隨時說法教化，就犯戒。不犯戒的情況是：如果知道弟子有很大的勢力、聰明、福德，有很多施主；或者是外道假裝來盜取佛法；或者知道不能增長佛法。
菩薩如果受了菩薩戒之後，應該常常讚歎他人的善事，如果隱瞞他人的功德，就犯戒。這是因為煩惱而犯的罪。不犯戒的情況是：如果對方阻止；如果（自己）遲鈍無知；如果（自己）身患重病；如果考慮到他人會嫌棄；如果難以瞭解，比如庵羅果（ānluóguǒ，一種水果，比喻難以瞭解的事物）等。
菩薩如果受了菩薩戒之後，所坐的床榻如果超過八指高，就犯戒。不犯戒的情況是：說法的時候；接受篤信的施主邀請的時候；到外道的祠堂中坐的時候。
菩薩如果受了菩薩戒之後，如果弟子應該嗔怒而不嗔怒，應該呵斥而不呵斥，應該懲罰而不懲罰，應該驅逐而不驅逐，就犯戒。這是因為煩惱而犯的罪。不應該嗔怒而嗔怒，不應該呵斥而呵斥，不應該懲罰而懲罰，不應該驅逐而驅逐，就犯戒。不犯戒的情況是：如果知道弟子能焚燒塔寺，做大惡事；或者殺害師父和尚（和尚，héshang，佛教僧侶的尊稱）；或者同師父同和尚；或者（殺害）父母；或者等待時機；或者確定地知道因為這個因緣會破壞僧團；或者知道（弟子）之後會自己產生慚愧。
菩薩如果受了菩薩戒之後，獲得大神足（大神足，dàshénzú，神通力），見到可怕的事物而不感到害怕，可以使人產生信心的人而不使他產生信心，就犯戒。不犯戒的情況是：如果知道一切（眾生）都相信邪見，不相信佛法。
菩薩如果受了菩薩戒之後，常常至心憶念不作違犯的想法，如果已經違犯，就應當儘快向人發露懺悔，所謂大小乘人，能夠很好地理解意義，很好地宣說的人。這就是菩薩的一切戒。從菩薩初地（初地，chūdì，菩薩修行階位的第一個階段）解脫六波羅蜜（六波羅蜜，liùbōluómì，佈施、持戒、忍辱、精進、禪定、智慧），到一切戒一切都是菩薩的禁戒。這就是一切戒。如來先前在聲聞經中（已經說過）。
【English Translation】 English version Monastic Regulations.
If a Bodhisattva, having received the Bodhisattva precepts, fails to obtain the necessary clothing, food, bedding, medicine, and lodging from devout donors (Danyue, faithful patrons) for their disciples, and fails to provide them promptly, and also fails to teach and transform them with the Dharma regularly, they commit an offense. There is no offense if they know that the disciple has great power, intelligence, merit, and many donors; or if they are heretics pretending to steal the Dharma; or if they know that they cannot increase the Buddha's Dharma.
If a Bodhisattva, having received the Bodhisattva precepts, should always praise the good deeds of others, and if they conceal the virtues of others, they commit an offense. This offense is committed due to afflictions. There is no offense if the person in question prevents it; if they are dull and ignorant; if they are seriously ill; if they are concerned that others will dislike it; or if it is difficult to understand, such as the Amra fruit (a type of fruit, used as a metaphor for things that are difficult to understand).
If a Bodhisattva, having received the Bodhisattva precepts, sits on a bed that is more than eight fingers high, they commit an offense. There is no offense if it is during the time of teaching the Dharma; if they are invited by devout donors; or if they sit in a heretical temple.
If a Bodhisattva, having received the Bodhisattva precepts, should be angry with a disciple but is not, should scold but does not, should punish but does not, should expel but does not, they commit an offense. This offense is committed due to afflictions. If they should not be angry but are angry, should not scold but do scold, should not punish but do punish, should not expel but do expel, they commit an offense. There is no offense if they know that the disciple can burn down pagodas and temples and commit great evils; or kill the teacher and abbot (Heshang, a respectful term for Buddhist monks); or the one who shares the same teacher and abbot; or (kill) parents; or wait for the right time; or know for certain that this cause will destroy the Sangha; or know that the disciple will later feel ashamed.
If a Bodhisattva, having received the Bodhisattva precepts, obtains great supernatural powers (Dashenzu, supernatural powers), and is not afraid of what is frightening, and does not cause those who can generate faith to generate faith, they commit an offense. There is no offense if they know that all (beings) believe in heretical views and do not believe in the Buddha's Dharma.
If a Bodhisattva, having received the Bodhisattva precepts, constantly remembers with utmost sincerity not to commit offenses, and if they have already committed an offense, they should quickly confess and repent to someone, namely, those of the Great and Small Vehicles, who can understand the meaning well and explain it well. These are all the precepts of the Bodhisattva. From the first ground (Chudi, the first stage of a Bodhisattva's practice) of the Bodhisattva, liberating the Six Paramitas (Liu Boluomi, giving, morality, patience, diligence, meditation, and wisdom), to all the precepts, all are the prohibitions of the Bodhisattva. These are all the precepts. The Tathagata previously (said this) in the Sravaka Sutras.
所未說者。今于菩薩藏摩夷中說何故名為一切戒。總說出家在家戒故。是一切戒。難戒者有三種。一者菩薩有大自在財富無量。悉能捨離受菩薩戒。是名難戒。二者菩薩。急難之時。猶不令戒有微瑕析況復毀破。是名為難戒。三者菩薩雖隨眾生行住坐臥。常堅持戒不令毀犯。是名難戒。一切自戒者有四種。一者受。二者性。三者修。四者方便。受者謂三羯磨。性者謂與性共俱。菩薩摩訶薩性柔軟故。身口意業常善修者。于無量佛諸菩薩所修方便者。如諸菩薩以四攝法攝取眾生。教令修集身口意善。是名一切自戒。善人戒者有五種。一者自持禁戒。二者教他令持。三者贊戒。四者見樂持者歡喜讚歎。五者有犯隨悔心無休息。是名善人戒。一切行戒者有十三種。一者發願迴向涅槃。二者廣大。三者清凈。四者歡喜。五者不破。六者不牽。七者堅固。八者瓔珞。九者真實。十者義。十一者信。十二者寶十三者常。如聲聞地聲聞禁戒一切善法。悉是阿耨多羅三藐三菩提因。是名一切行戒。除戒者有八種。菩薩常應作如是念。如我不喜死。一切眾生亦復如是。是故不應殺害物命。如我不喜劫盜貪淫惡口妄語兩舌無義語杖石打罵等。一切眾生亦復如是。是故不應劫盜貪淫惡口妄語兩舌無義。語杖石打罵。是名除戒。菩薩乃至喪失身
命。終不毀壞如是八戒。自利利他戒者。菩薩于戒遮處則遮開處則開。若遮處不遮開處不開者得罪。菩薩知一切眾生可攝則攝可舍則舍。身口凈戒常共檀波羅蜜行。乃至共般若波羅蜜行。如是凈戒自利利他。是名自利利他戒。寂靜戒者。從初受戒至心堅持。為四沙門果為菩薩果不為身命。是名寂靜戒。菩薩坐時見王長者起者得罪。若先加趺見王長者跪者得罪。若先衣不整見王長者。𣫍容整服者得罪。若王長者說惡語時。隨意稱讚者得罪。不疑之處強生疑者得罪。應疑之處不生疑者得罪。菩薩戒者。初夜后夜不得眠臥。善愿善行善法具足。堪任中用正命成就。遠離斷常具行中道。離五欲樂無上無勝。遠離邪見不破不壞。是名寂靜戒。菩薩戒聚成就具足無量妙果。以是戒聚因緣故。具足尸波羅蜜。受者雖未得阿耨多羅三藐三菩提。已得具足五事功德。一者常為諸佛菩薩所念。二者受常凈樂。三者臨死無悔。四者捨身得生諸佛世界。五者莊嚴阿耨多羅三藐三菩提。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。
菩薩善戒經一卷