The Brahma Net Sutra, Upper Fascicle

「諸佛子等！合掌至心聽。我今欲說諸佛大戒序。眾集，默然聽。自知有罪當懺悔，懺悔即安樂，不懺悔罪益深。無罪者默然，默然故，當知眾清淨。諸大德優婆塞、優婆夷等諦聽。佛滅度後於像法中，應當尊敬波羅提木叉，波羅提木叉者即是此戒。持此戒時如暗遇明、如貧得寶、如病得差、如囚繫出獄、如遠行者得歸。當知此則是眾等大師，若佛住世無異此也。怖心難生、善心難發，故經云：『勿輕小罪以為無殃，水滴雖微漸盈大器。』剎那造罪殃墮無間，一失人身萬劫不復。壯色不停猶如奔馬，人命無常過於山水，今日雖存明亦難保。眾等各各一心勤修精進，慎勿懈怠懶惰睡眠縱意，夜即攝心存念三寶。莫以空過徒設疲勞，後代深悔。眾等各各一心謹依此戒，如法修行，應當學。」

"All you disciples of the Buddha! Press your palms together and listen with full sincerity. I now will speak the preface to the great precepts of the Buddhas. Assembly gathered, listen in silence. If you know you have an offense, you should repent; repentance brings peace and joy, and without repentance the offense grows deeper. Those without offense are silent, and because of the silence, it should be known that the assembly is pure. All you virtuous upasakas (lay men who follow the Buddha) and upasikas (lay women who follow the Buddha), listen carefully. After the Buddha's passing, in the period of the semblance Dharma, you should honor the pratimoksha (the precepts of individual liberation, each guarding body and mind). The pratimoksha is these precepts. When one upholds these precepts, it is like meeting light in darkness, like a poor person gaining treasure, like a sick person being healed, like a prisoner being released, like a traveler returning home. You should know that this is the great teacher of the assembly, no different from the Buddha living in the world. The mind of fear is hard to give rise to, and a good mind is hard to arouse; therefore the sutra says: 'Do not belittle small offenses as if they bring no disaster; though water drops are tiny, gradually they can fill a great vessel.' When one creates an offense in an instant, the disaster is to fall into the Avici hell, and once the human body is lost it cannot be regained in ten thousand kalpas. The flush of youth does not stay, like a galloping horse; human life is impermanent, faster than a mountain stream's flow; today one is still here, but tomorrow is hard to guarantee. Let the assembly each with one mind diligently practice and strive; do not be lazy or idle, sleepy or self-indulgent, and at night gather your mind and recollect the Three Jewels. Do not let time pass in vain, wearing yourselves out for nothing, and later regret it deeply. Let the assembly each with one mind carefully rely on these precepts and practice in accord with the Dharma; you should study them."

後秦龜茲國三藏鳩摩羅什譯

Translated by the Tripitaka Master Kumarajiva of Kucha during the Later Qin dynasty.

爾時盧舍那佛，為此大眾略開百千恆河沙不可說法門中心地，如毛頭許：「是過去一切佛已說、未來佛當說、現在佛今說，三世菩薩已學、當學、今學。我已百劫修行是心地，號吾為盧舍那。汝諸佛轉我所說，與一切眾生開心地道。」時蓮花臺藏世界赫赫天光師子座上盧舍那佛放光光，告千花上佛：「持我心地法門品而去，復轉為千百億釋迦及一切眾生，次第說我上心地法門品。汝等受持讀誦一心而行。」

At that time Vairocana Buddha, for this great assembly, among the inexpressible Dharma gates numerous as hundreds of thousands of Ganges sands, briefly opened the mind-ground, an amount like a tip of a hair: "This is what all the past Buddhas have spoken, the future Buddhas will speak, and the present Buddhas now speak; the Bodhisattvas of the three times have studied, will study, and now study. I have already practiced this mind-ground for a hundred kalpas, and for this I am called Vairocana. You Buddhas, relay what I have spoken, and reveal the way of the mind-ground to all beings." At that time Vairocana Buddha, on the lion throne of resplendent heavenly light in the Lotus-Platform Treasury world, emitted light after light and told the Thousand-Flower Buddhas: "Take my Dharma-gate chapter on the mind-ground and go, and in turn transmit it to the thousand hundred billion Shakyas and to all beings, proclaiming in order my chapter above on the Dharma gate of the mind-ground. You are to receive, uphold, and recite it, and put it into practice with one mind."

爾時千花上佛、千百億釋迦，從蓮花藏世界赫赫師子座起，各各辭退，舉身放不可思議光，光皆化無量佛。一時以無量青黃赤白花供養盧舍那佛，受持上說心地法門品竟，各各從此蓮花藏世界而沒。沒已入體性虛空花光三昧，還本源世界閻浮提菩提樹下，從體性虛空華光三昧出。出已方坐金剛千光王座，及妙光堂說十世界海。復從座起，至帝釋宮說十住。復從座起，至炎天中說十行。復從座起，至第四天中說十迴向。復從座起，至化樂天說十禪定。復從座起，至他化天說十地。復至一禪中說十金剛，復至二禪中說十忍，復至三禪中說十願，復至四禪中摩醯首羅天王宮，說我本源蓮花藏世界盧舍那佛所說心地法門品。其餘千百億釋迦亦復如是無二無別。如賢劫品中說。

At that time the Thousand-Flower Buddhas and the thousand hundred billion Shakyas rose from the resplendent lion throne of the Lotus Treasury world, took leave each in turn and withdrew, their whole bodies emitting inconceivable light, and the light all transformed into immeasurable Buddhas. At the same time they made offerings to Vairocana Buddha with immeasurable blue, yellow, red, and white flowers, and having finished receiving and upholding the Dharma-gate chapter on the mind-ground spoken above, they each vanished from this Lotus Treasury world. After vanishing they entered the samadhi of the flower-light of essential nature and empty space, returned to the original world under the bodhi tree in Jambudvipa, and emerged from the flower-light samadhi of essential nature and empty space. After emerging they sat on the diamond thousand-light king throne, and in the Hall of Wondrous Light spoke of the ten world seas. Then rising from the seat, they went to the palace of Shakra and spoke of the ten abodes. Again rising from the seat, they went to the Yama heaven and spoke of the ten practices. Again rising from the seat, they went to the fourth heaven and spoke of the ten dedications. Again rising from the seat, they went to the Heaven of Delight in Transformation and spoke of the ten meditative concentrations. Again rising from the seat, they went to the Heaven of Mastery over Others' Transformations and spoke of the ten grounds. Then in the first dhyana heaven they spoke of the ten vajras, in the second dhyana heaven the ten forbearances, in the third dhyana heaven the ten vows, and in the fourth dhyana heaven, in the palace of Maheshvara, king of heaven, they spoke of the Dharma-gate chapter on the mind-ground spoken by Vairocana Buddha of my original Lotus Treasury world. The other thousand hundred billion Shakyas did likewise, with no difference and no separation. As spoken in the chapter on the Bhadrakalpa.

爾時釋迦牟尼佛，從初現蓮花藏世界東方來入天王宮中說魔受化經已，下生南閻浮提迦夷羅國，母名摩耶、父字白淨。吾名悉達，七歲出家、三十成道，號吾為釋迦牟尼佛。於寂滅道場坐金剛花光王座，乃至摩醯首羅天王宮。其中次第十住處所說。時佛觀諸大梵天王網羅幢，因為說無量世界猶如網孔，一一世界各各不同別異無量，佛教門亦復如是。吾今來此世界八千返，為此娑婆世界坐金剛花光王座，乃至摩醯首羅天王宮，為是中一切大眾略開心地法門品竟。復從天王宮下至閻浮提菩提樹下，為此地上一切眾生凡夫痴闇之人，說我本盧舍那佛心地中初發心中常所誦一戒。光明金剛寶戒是一切佛本源、一切菩薩本源、佛性種子。一切眾生皆有佛性，一切意識色心是情是心，皆入佛性戒中，當當常有因故，有當當常住法身。如是十波羅提木叉出於世界，是法戒，是三世一切眾生頂戴受持。吾今當為此大眾重說十無盡藏戒品，是一切眾生戒本源自性清淨。

At that time Shakyamuni Buddha came from the east of the Lotus Treasury world where he first appeared, entered the palace of the heavenly king and finished speaking the Sutra of the Transformation of Mara, and then was born down into Kapilavastu in southern Jambudvipa, where his mother was named Maya and his father was named Shuddhodana. I was named Siddhartha; I left home at seven, attained the Way at thirty, and was called Shakyamuni Buddha. On the diamond flower-light king throne in the site of stillness, up to the palace of Maheshvara, king of heaven, I spoke the Dharma in the ten places in order. At that time the Buddha observed the net-banners of the Brahma kings and thereby proclaimed that innumerable worlds are like the holes of a net, each world different from the others and different without measure, and so too are the Dharma gates of the Buddha's teaching. I have now come to this world eight thousand times; for this Saha world I sat on the diamond flower-light king throne, up to the palace of Maheshvara, king of heaven, and for all the assembly there briefly opened the Dharma-gate chapter on the mind-ground. Then, descending from the palace of the heavenly king to the bodhi tree in Jambudvipa, for all beings on this earth, ordinary and dull-witted people, I spoke the one precept that my original teacher Vairocana Buddha constantly recited when he first gave rise to the aspiration for awakening in the mind-ground. The light-filled diamond precious precept is the source of all Buddhas, the source of all Bodhisattvas, and the seed of Buddha nature. All beings have Buddha nature, and all consciousness, form, and mind, whether feeling or mind, enter the precept of Buddha nature; because there are future constant causes, there will be the Dharma body that will constantly abide. In this way the ten pratimokshas appear in the world; this is the Dharma precept, and the three times' beings all receive and uphold it on their crowns. I should now speak again for this great assembly the chapter of the ten inexhaustible treasuries of precepts, which is the source of the precepts of all beings, pure in its own nature.

「我今盧舍那，方坐蓮花臺，

"I am now Vairocana, seated on the lotus-platform throne,

周匝千花上，復現千釋迦。

On the thousand petals around me, a thousand Shakyas also appear.

一花百億國，一國一釋迦，

Each flower holds a hundred billion lands, each land has one Shakya,

各坐菩提樹，一時成佛道。

each seated beneath a bodhi tree, at the same moment attaining the Buddha's Way.

如是千百億，盧舍那本身，

Of such thousands of hundreds of billions of Buddhas, Vairocana is their original body,

千百億釋迦，各接微塵眾，

The thousand hundred billion Shakyas each lead a multitude as many as dust motes,

俱來至我所，聽我誦佛戒，

Together coming to where I am, to hear me recite the Buddha's precepts,

甘露門則開。是時千百億，

and the gate of the sweet-dew Dharma is thereby opened. At this time the thousand hundred billion Buddhas,

還至本道場，各坐菩提樹，

Return to their own original sites of practice, each seated beneath a bodhi tree,

誦我本師戒。十重四十八，

Reciting the precepts of my original teacher. The ten major precepts and the forty-eight minor precepts,

戒如明日月，亦如瓔珞珠，

The precepts are like the bright sun and moon, and also like garlands and precious pearls,

微塵菩薩眾，由是成正覺。

The multitude of Bodhisattvas as many as dust motes thereby accomplish perfect awakening.

是盧舍那誦，我亦如是誦，

This is what Vairocana recites, and I recite it likewise,

汝新學菩薩，頂戴受持戒，

You newly learning Bodhisattvas, receive and uphold these precepts on your crowns,

受持是戒已，轉授諸眾生，

Having received and upheld these precepts, in turn transmit them to all beings,

諦聽我正誦，佛法中戒藏，

Listen carefully as I formally recite the treasury of precepts in the Buddha's teaching,

波羅提木叉，大眾心諦信。

The pratimoksha; let the assembly truly believe in their hearts.

汝是當成佛，我是已成佛，

You are those who will become Buddhas, I am one who already has,

常作如是信，戒品已具足。

If you constantly hold such belief, the precepts will already be complete.

一切有心者，皆應攝佛戒，

All who have a mind should embrace the Buddha's precepts,

眾生受佛戒，即入諸佛位。

When beings receive the Buddha's precepts, they enter the rank of the Buddhas.

位同大覺已，真是諸佛子，

Once their rank is the same as that of the Great Awakened One, they are truly sons of the Buddhas,

大眾皆恭敬，至心聽我誦。」

Let the assembly all be reverent, and listen with full sincerity as I recite."

爾時釋迦牟尼佛，初坐菩提樹下成無上覺，初結菩薩波羅提木叉：「孝順父母、師僧、三寶，孝順至道之法，孝名為戒，亦名制止。」佛即口放無量光明。是時百萬億大眾諸菩薩，十八梵天，六慾天子，十六大國王，合掌至心聽佛誦一切佛大乘戒。

At that time Shakyamuni Buddha, who had first sat beneath the bodhi tree and attained unsurpassed awakening, first compiled the Bodhisattva pratimoksha: "Be filial to your parents, teachers and monks, and the Three Jewels; filial devotion is the method for reaching the Way, and filial devotion is called the precept, and also called restraint." The Buddha then emitted immeasurable light from his mouth. At this time the hundred myriad billions of Bodhisattvas in the great assembly, the eighteen Brahma heavens, the sons of the six desire heavens, and the sixteen great kings pressed their palms together and listened with full sincerity as the Buddha recited the great vehicle precepts of all the Buddhas.

佛告諸菩薩言：「我今半月半月，自誦諸佛法戒。汝等一切發心菩薩亦誦，乃至十發趣、十長養、十金剛、十地諸菩薩亦誦。是故戒光從口出，有緣非無因故。光光非青黃赤白黑、非色非心、非有非無、非因果法，是諸佛之本源、菩薩之根本、是大眾諸佛子之根本。是故大眾諸佛子應受持、應讀誦、善學。佛子諦聽！若受佛戒者，國王、王子、百官宰相、比丘、比丘尼、十八梵天、六慾天子、庶民黃門、婬男婬女奴婢、八部鬼神金剛神、畜生乃至變化人，但解法師語，盡受得戒，皆名第一清淨者。」

The Buddha told the Bodhisattvas: "I now recite the Dharma precepts of the Buddhas myself every half month. You Bodhisattvas who have all aroused the aspiration also recite them, down to the ten stages of aspiration, the ten nourishings, the ten vajras, and the Bodhisattvas of the ten grounds. Therefore precept light comes forth from the mouth; there is a condition, and it is not without cause. The light is not blue, yellow, red, white, or black; it is not form, not mind, not existent, not nonexistent, and not a dharma of cause and effect; it is the source of all Buddhas, the root of the Bodhisattvas, and the root of all the great assembly of disciples of the Buddha. Therefore the great assembly of disciples of the Buddha should receive and uphold it, should read and recite it, and should study it well. Disciples of the Buddha, listen carefully! Those who receive the Buddha's precepts, whether kings, princes, officials and ministers, bhikshus (ordained monks), bhikshunis (ordained nuns), the eighteen Brahma heavens, the sons of the six desire heavens, commoners, eunuchs, lustful men and women, slaves, the eight kinds of spirits, vajra spirits, animals, and even magically transformed beings, as long as they can understand the words of the Dharma teacher, can all receive the precepts, and all are called the foremost pure people."

佛告諸佛子言：「有十重波羅提木叉，若受菩薩戒不誦此戒者，非菩薩、非佛種子。我亦如是誦，一切菩薩已學、一切菩薩當學、一切菩薩今學。已略說菩薩波羅提木叉相貌，是事應當學，敬心奉持。」

The Buddha told the disciples of the Buddha: "There are ten major pratimoksha precepts; one who has received the Bodhisattva precepts but does not recite these precepts is not a Bodhisattva and is not a seed of the Buddha. I recite them in the same way; all Bodhisattvas have studied, all Bodhisattvas will study, and all Bodhisattvas now study. The characteristics of the Bodhisattva pratimoksha have been briefly told; this matter should be studied and upheld with a reverent mind."

佛言：「佛子！若自殺、教人殺、方便讚歎殺、見作隨喜乃至呪殺。殺因、殺緣、殺法、殺業，乃至一切有命者不得故殺。是菩薩應起常住慈悲心、孝順心，方便救護一切眾生，而自恣心快意殺生者，是菩薩波羅夷罪。

The Buddha said: "Disciples of the Buddha! If one kills oneself, has others kill, praises killing by expedient means, rejoices on seeing killing, or even kills by means of spells; the cause of killing, the condition of killing, the method of killing, the karma of killing, and so on, one must not deliberately kill any living being. A Bodhisattva should give rise to an abiding mind of compassion and filial devotion, and use expedient means to rescue and protect all beings; if instead he indulges his mind and kills for pleasure, he commits a Bodhisattva parajika offense (the gravest root offense, which causes loss of the precepts)."

「若佛子！自盜、教人盜、方便盜，盜因、盜緣、盜法、盜業，呪盜乃至鬼神有主、劫賊物，一切財物，一針一草不得故盜。而菩薩應生佛性孝順慈悲心，常助一切人生福生樂，而反更盜人財物者，是菩薩波羅夷罪。

"Disciples of the Buddha! If one steals oneself, has others steal, or steals by expedient means; the cause of stealing, the condition of stealing, the method of stealing, the karma of stealing, stealing by means of spells, and even things owned by ghosts and spirits or goods of robbers, all kinds of property, one must not deliberately steal even a needle or a blade of grass. A Bodhisattva should give rise to the filial and compassionate mind of Buddha nature, and constantly help all people to have blessings and happiness; if instead he steals people's property, he commits a Bodhisattva parajika offense."

「若佛子！自婬、教人婬，乃至一切女人不得故婬。婬因、婬緣、婬法、婬業，乃至畜生女、諸天鬼神女，及非道行婬。而菩薩應生孝順心，救度一切眾生，淨法與人，而反更起一切人婬，不擇畜生，乃至母女姊妹六親行婬，無慈悲心者，是菩薩波羅夷罪。

"Disciples of the Buddha! If one engages in sexual misconduct oneself or has others do so, one must not deliberately engage in sexual conduct with any woman. The cause of lust, the condition of lust, the method of lust, the karma of lust, and even with female animals, with female gods and spirits, or by improper means. A Bodhisattva should give rise to a filial mind, rescue all beings, and give people the pure Dharma; if instead he stirs up the sexual desire of all people, is not selective even with animals, and even engages in sexual conduct with mothers, daughters, sisters, and the six kinds of relatives, without any compassion, he commits a Bodhisattva parajika offense."

「若佛子！自妄語、教人妄語、方便妄語，妄語因、妄語緣、妄語法、妄語業，乃至不見言見、見言不見，身心妄語。而菩薩常生正語正見，亦生一切眾生正語正見，而反更起一切眾生邪語、邪見、邪業者，是菩薩波羅夷罪。

"Disciples of the Buddha! If one lies oneself, has others lie, or lies by expedient means; the cause of lying, the condition of lying, the method of lying, the karma of lying, even saying one has seen what one has not seen, or saying one has not seen what one has seen, with body and mind both engaged in lying. A Bodhisattva should constantly give rise to right speech and right view, and enable all beings to give rise to right speech and right view; if instead he stirs up in all beings wrong speech, wrong views, and wrong karma, he commits a Bodhisattva parajika offense."

「若佛子！自酤酒、教人酤酒，酤酒因、酤酒緣、酤酒法、酤酒業，一切酒不得酤，是酒起罪因緣。而菩薩應生一切眾生明達之慧，而反更生一切眾生顛倒之心者，是菩薩波羅夷罪。

"Disciples of the Buddha! If one sells liquor oneself or has others sell liquor; the cause of selling liquor, the condition of selling liquor, the method of selling liquor, the karma of selling liquor, one must not sell any kind of liquor, because liquor is a cause and condition for arising of faults. A Bodhisattva should enable all beings to give rise to clear and penetrating wisdom; if instead he causes all beings to give rise to inverted minds, he commits a Bodhisattva parajika offense."

「若佛子！自說出家在家菩薩比丘、比丘尼罪過，教人說罪過，罪過因、罪過緣、罪過法、罪過業。而菩薩聞外道惡人及二乘惡人說佛法中非法非律，常生悲心教化是惡人輩，令生大乘善信，而菩薩反更自說佛法中罪過者，是菩薩波羅夷罪。

"Disciples of the Buddha! If one speaks of the faults of ordained or lay Bodhisattvas, bhikshus, or bhikshunis oneself, or has others speak of such faults; the cause of faults, the condition of faults, the method of faults, the karma of faults. A Bodhisattva who hears outsiders, evil people, or evil people of the two vehicles saying that things in the Buddha's teaching are not Dharma and not Vinaya should constantly give rise to a compassionate mind and teach and transform these evil people, so that they give rise to good faith in the Mahayana; if the Bodhisattva himself instead speaks of faults in the Buddha's teaching, he commits a Bodhisattva parajika offense."

「若佛子！自讚毀他亦教人自讚毀他，毀他因、毀他緣、毀他法、毀他業。而菩薩應代一切眾生受加毀辱，惡事自向己、好事與他人，若自揚己德、隱他人好事，令他人受毀者，是菩薩波羅夷罪。

"Disciples of the Buddha! If one praises oneself and slanders others, or has others praise themselves and slander others; the cause of slandering others, the condition of slandering others, the method of slandering others, the karma of slandering others. A Bodhisattva should take on abuse and humiliation in place of all beings, bearing the bad himself and giving the good to others; if he advertises his own virtue and hides the good of others so that others suffer slander, he commits a Bodhisattva parajika offense."

「若佛子！自慳、教人慳，慳因、慳緣、慳法、慳業。而菩薩見一切貧窮人來乞者，隨前人所須一切給與。而菩薩以惡心瞋心，乃至不施一錢一針一草，有求法者不為說一句一偈一微塵許法，而反更罵辱者，是菩薩波羅夷罪。

"Disciples of the Buddha! If one is stingy oneself or has others be stingy; the cause of stinginess, the condition of stinginess, the method of stinginess, the karma of stinginess. A Bodhisattva who sees any poor people coming to beg should give them whatever they need. If the Bodhisattva instead, with an evil mind and anger, gives not even a coin, a needle, or a blade of grass, and when someone seeks the Dharma refuses to explain even a line, a verse, or a dust mote's worth of Dharma, and instead scolds and insults them, he commits a Bodhisattva parajika offense."

「若佛子！自瞋、教人瞋，瞋因、瞋緣、瞋法、瞋業。而菩薩應生一切眾生中善根無諍之事，常生悲心。而反更於一切眾生中，乃至於非眾生中，以惡口罵辱加以手打，及以刀杖意猶不息，前人求悔善言懺謝，猶瞋不解者，是菩薩波羅夷罪。

"Disciples of the Buddha! If one is angry oneself or has others be angry; the cause of anger, the condition of anger, the method of anger, the karma of anger. A Bodhisattva should give rise to good roots and non-contention among all beings, and constantly give rise to a compassionate mind. If instead, toward any being, even toward non-beings, he scolds and insults with harsh words, beats with his hands, or uses knives and staffs, and his mind is still not appeased, and when the other person comes to ask forgiveness and repent with kind words he is still angry and will not relent, he commits a Bodhisattva parajika offense."

「若佛子！自謗三寶、教人謗三寶，謗因、謗緣、謗法、謗業。而菩薩見外道及以惡人一言謗佛音聲，如三百鉾刺心。況口自謗不生信心孝順心，而反更助惡人邪見人謗者，是菩薩波羅夷罪。

"Disciples of the Buddha! If one slanders the Three Jewels oneself or has others slander the Three Jewels; the cause of slandering, the condition of slandering, the method of slandering, the karma of slandering. A Bodhisattva who hears from outsiders or evil people even a single word slandering the Buddha should feel it as three hundred spears piercing the heart. How much more so if he himself slanders with his mouth, does not give rise to faith and a filial mind, and instead helps evil people and those of wrong views to slander; he commits a Bodhisattva parajika offense."

「善學諸仁者！是菩薩十波羅提木叉，應當學。於中不應一一犯如微塵許，何況具足犯十戒。若有犯者，不得現身發菩提心，亦失國王位轉輪王位，亦失比丘、比丘尼位，亦失十發趣、十長養、十金剛、十地佛性常住妙果，一切皆失。墮三惡道中，二劫三劫不聞父母三寶名字。以是不應一一犯。汝等一切諸菩薩今學、當學、已學，如是十戒應當學敬心奉持。八萬威儀品當廣明。」

"All you who study well, you benevolent ones! These are the ten pratimoksha of the Bodhisattva, which should be studied. Among them one should not violate any one, even as small as a dust mote, much less violate all ten precepts completely. One who violates them cannot give rise to the aspiration for awakening in this very body, and loses the position of king and wheel-turning king, the position of bhikshu and bhikshuni, and the wondrous fruits of the ten stages of aspiration, ten nourishings, ten vajras, ten grounds, and abiding Buddha nature; all are lost. One falls into the three evil paths, and for two or three kalpas does not even hear the names of parents or the Three Jewels. Therefore one should not violate any one of them. All you Bodhisattvas who now study, will study, and have studied, these ten precepts should be studied and upheld with a reverent mind. The chapter on the Eighty Thousand Dignified Conducts will explain them at length."

佛告諸菩薩言：「已說十波羅提木叉竟，四十八輕今當說。」

The Buddha told the Bodhisattvas: "The ten pratimoksha have been spoken; the forty-eight minor precepts should now be spoken."

佛言：「佛子！欲受國王位時、受轉輪王位時、百官受位時，應先受菩薩戒。一切鬼神救護王身、百官之身，諸佛歡喜。既得戒已，生孝順心、恭敬心，見上座、和上、阿闍梨、大同學、同見同行者，應起承迎禮拜問訊。而菩薩反生憍心、慢心、痴心，不起承迎禮拜，一一不如法供養，以自賣身國城男女七寶百物而供給之。若不爾者，犯輕垢罪。

The Buddha said: "Disciples of the Buddha! When one is about to take the throne of a king, take the throne of a wheel-turning king, or when officials take up office, one should first receive the Bodhisattva precepts. All ghosts and spirits protect the king's body and the bodies of the officials, and all the Buddhas rejoice. After one has received the precepts, one should give rise to a filial mind and a reverent mind, and when seeing elders, preceptors, acharyas, senior fellow students, and those who share the same view and practice, one should rise to greet them, bow, and inquire after them. If a Bodhisattva instead gives rise to a proud mind, an arrogant mind, or a deluded mind, does not rise to greet and bow, and does not make offerings in accordance with the Dharma in every case (one should supply them by selling oneself, one's state and cities, one's children, and the seven treasures and hundreds of goods), if one does not do so, one commits a minor offense of defilement.

「若佛子！故飲酒而生酒過失無量。若自身手過酒器與人飲酒者，五百世無手，何況自飲。不得教一切人飲，及一切眾生飲酒，況自飲酒。若故自飲、教人飲者，犯輕垢罪。

"Disciples of the Buddha! If one deliberately drinks liquor, the faults arising from liquor are immeasurable. If one with one's own hand passes a wine vessel to another to drink, one will have no hands for five hundred lifetimes, to say nothing of drinking oneself. One must not teach anyone to drink, nor let any being drink, much less drink oneself. If one deliberately drinks oneself or teaches others to drink, one commits a minor offense of defilement.

「若佛子！故食肉。一切肉不得食，斷大慈悲性種子，一切眾生見而捨去，是故一切菩薩不得食一切眾生肉，食肉得無量罪。若故食者，犯輕垢罪。

"Disciples of the Buddha! If one deliberately eats meat, one must not eat any meat at all, for it cuts off the seed of great compassionate nature, and all beings who see it will leave; therefore no Bodhisattva may eat the flesh of any being, and eating meat brings immeasurable offense. If one deliberately eats it, one commits a minor offense of defilement.

「若佛子！不得食五辛：大蒜、革蔥、慈蔥、蘭蔥、興蕖。是五種，一切食中不得食。若故食者，犯輕垢罪。

"Disciples of the Buddha! One must not eat the five pungent plants: garlic, shallots, chives, leeks, and asafetida. These five must not be eaten in any food. If one deliberately eats them, one commits a minor offense of defilement.

「若佛子！見一切眾生犯八戒、五戒、十戒，毀禁、七逆八難一切犯戒罪，應教懺悔。而菩薩不教懺悔，共住同僧利養，而共布薩同一眾住說戒，而不舉其罪教悔過者，犯輕垢罪。

"Disciples of the Buddha! When one sees any being violate the eight precepts, the five precepts, or the ten precepts, break prohibitions, or commit the offenses of breaking any precepts, including the seven rebellious acts and the eight difficulties, one should teach them to repent. If a Bodhisattva does not teach them to repent, lives together with them, shares in the monastic community's offerings, takes part together in the uposatha, lives in the same community, and recites the precepts together, yet does not point out their offense and teach them to repent, he commits a minor offense of defilement.

「若佛子！見大乘法師、大乘同學、同見同行，來入僧坊舍宅城邑。若百里千里來者，即起迎來送去、禮拜供養。日日三時供養，日食三兩金，百味飲食床座醫藥供事法師，一切所須盡給與之。常請法師三時說法，日日三時禮拜，不生瞋心、患惱之心，為法滅身請法不懈。若不爾者，犯輕垢罪。

"Disciples of the Buddha! When one sees a Mahayana Dharma teacher, a Mahayana fellow student, or one who shares the same view and practice come to a monastery, a residence, or a city; if one comes from a hundred or a thousand li away, one should rise at once to welcome and see him off, bow and make offerings. Three times a day one should make offerings, every day as abundantly as three taels of gold, with a hundred flavors of food and drink, beds and seats, and medicine, serving the Dharma teacher and giving him everything he needs. One should constantly ask the Dharma teacher to teach three times a day, bow three times a day, without giving rise to anger or vexation, willing to give up one's body for the Dharma, and not be lazy in asking for the Dharma. If one does not do so, one commits a minor offense of defilement.

「若佛子！一切處有講毘尼經律，大宅舍中講法處，是新學菩薩應持經律卷至法師所聽受諮問。若山林樹下、僧地房中，一切說法處悉至聽受。若不至彼聽受者，犯輕垢罪。

"Disciples of the Buddha! Wherever the vinaya scriptures are being taught, in a large residence where the Dharma is taught, this newly learning Bodhisattva should carry the scriptures and vinaya to the Dharma teacher to listen, receive, and ask questions. Whether in mountain forests, under trees, or in monastic buildings, at every place where the Dharma is taught one should go to listen and receive. If one does not go to listen and receive, one commits a minor offense of defilement.

「若佛子！心背大乘，常住經律言非佛說，而受持二乘聲聞、外道惡見、一切禁戒邪見經律者，犯輕垢罪。

"Disciples of the Buddha! If, turning one's mind away from the Mahayana, one says that the abiding scriptures and vinaya were not spoken by the Buddha, and instead accepts and upholds the scriptures and vinaya of the two vehicles, of shravakas, of the evil views of outsiders, and of all wrong views of prohibitions, one commits a minor offense of defilement.

「若佛子！見一切疾病人，常應供養如佛無異，八福田中看病福田第一福田。若父母師僧弟子疾病，諸根不具、百種病苦惱，皆養令差。而菩薩以惡心瞋恨，不至僧房中，城邑曠野山林道路中，見病不救者，犯輕垢罪。

"Disciples of the Buddha! When one sees any sick person, one should make offerings as one would to a Buddha, without distinction; among the eight fields of merit, caring for the sick is the foremost field of merit. If one's parents, teacher, or disciple is sick, or has defective faculties or a hundred kinds of illness and suffering, one should care for them until they are healed. If a Bodhisattva with an evil mind and resentment does not go to the monastic quarters, and in cities, wilderness, mountain forests, or roads sees a sick person and does not save him, he commits a minor offense of defilement.

「若佛子！不得畜一切刀杖弓箭鉾斧鬪戰之具，及惡網羅殺生之器，一切不得畜。而菩薩乃至殺父母尚不加報，況餘一切眾生。若故畜一切刀杖者，犯輕垢罪。如是十戒，應當學敬心奉持。下六品中當廣明。」

"Disciples of the Buddha! One must not keep any knives, staffs, bows, arrows, spears, axes, or other implements of fighting, nor any nets and snares or other implements of killing; none of these may be kept. A Bodhisattva does not take revenge even if his parents are killed, to say nothing of other beings. If one deliberately keeps any knives or staffs, one commits a minor offense of defilement. These ten precepts should be studied and upheld with a reverent mind. The following six chapters will explain them at length."

佛言：「佛子！不得為利養惡心故，通國使命軍陣合會，興師相伐殺無量眾生。而菩薩不得入軍中往來，況故作國賊。若故作者，犯輕垢罪。

The Buddha said: "Disciples of the Buddha! One must not, for profit or out of an evil mind, convey military intelligence for two states, join military formations, raise armies to attack each other, and kill immeasurable beings. A Bodhisattva must not even enter an army to come and go, much less deliberately act as a traitor to a state. If one deliberately does so, one commits a minor offense of defilement.

「若佛子！故販賣良人奴婢六畜，市易棺材板木盛死之具，尚不自作況教人作。若故作者，犯輕垢罪。

"Disciples of the Buddha! One who deliberately sells free people, slaves, or the six domestic animals, or trades in coffins, planks of wood, or other implements for encoffining the dead, should not do such things oneself, much less teach others to do so. If one deliberately does so, one commits a minor offense of defilement.

「若佛子！以惡心故，無事謗他良人善人法師師僧國王貴人，言犯七逆十重。於父母兄弟六親中應生孝順心慈悲心，而反更加於逆害墮不如意處者，犯輕垢罪。

"Disciples of the Buddha! If, out of an evil mind, one groundlessly slanders other good people, virtuous people, Dharma teachers, teachers and monks, kings, or nobles, saying that they have committed the seven rebellious acts and the ten grave offenses, and toward parents, siblings, and the six kinds of relatives, where one should give rise to a filial mind and compassionate mind, one instead harms them and puts them in unfavorable circumstances, one commits a minor offense of defilement.

「若佛子！以惡心故放大火燒山林曠野。四月乃至九月，放火若燒他人家屋宅城邑僧房田木及鬼神官物，一切有主物不得故燒。若故燒者，犯輕垢罪。

"Disciples of the Buddha! If one, with an evil mind, sets great fires to burn mountain forests and wilderness. From the fourth month through the ninth month, if one sets fire and burns the houses, cities, monastic quarters, fields and trees of others, or things belonging to the offices of ghosts and spirits, one must not deliberately burn anything that has an owner. If one deliberately burns them, one commits a minor offense of defilement.

「若佛子！自佛弟子及外道人、六親、一切善知識，應一一教受持大乘經律，應教解義理，使發菩提心、十發心、十長養心、十金剛心。三十心中，一一解其次第法用。而菩薩以惡心瞋心，橫教他二乘聲聞經律、外道邪見論等，犯輕垢罪。

"Disciples of the Buddha! Toward one's own disciples of the Buddha and toward outsiders, relatives, and all good spiritual friends, one should teach each of them to receive and uphold the Mahayana scriptures and vinaya, and teach them to understand the meaning, so that they give rise to the aspiration for awakening, the ten minds of aspiration, the ten nourishing minds, and the ten vajra minds. Within the thirty minds, one should understand the order and use of each. If a Bodhisattva, with an evil mind and anger, forcibly teaches them the scriptures and vinaya of the shravakas of the two vehicles, the wrong-view treatises of outsiders, and the like, he commits a minor offense of defilement.

「若佛子！應好心先學大乘威儀經律，廣開解義味。見後新學菩薩有從百里千里來求大乘經律，應如法為說一切苦行，若燒身燒臂燒指。若不燒身臂指供養諸佛，非出家菩薩。乃至餓虎狼師子一切餓鬼，悉應捨身肉手足而供養之，後一一次第為說正法，使心開意解。而菩薩為利養故應答不答、倒說經律文字無前無後、謗三寶說者，犯輕垢罪。

"Disciples of the Buddha! One should with a good heart first study the Mahayana dignified-conduct scriptures and vinaya, and broadly open up and explain their meaning and flavor. When one sees a later newly learning Bodhisattva who has come from a hundred or a thousand li away seeking the Mahayana scriptures and vinaya, one should explain for him in accord with the Dharma all ascetic practices, such as burning the body, burning an arm, burning a finger. If one does not burn one's body, arm, or finger as an offering to the Buddhas, one is not an ordained Bodhisattva. Even to hungry tigers, wolves, and lions and all hungry ghosts, one should give up one's flesh, hands, and feet as offerings to them, and then explain the right Dharma to them one by one in order, opening their minds and understanding. If a Bodhisattva, for the sake of offerings, does not answer what should be answered, reverses the words of the scriptures and vinaya with no before or after, or speaks while slandering the Three Jewels, he commits a minor offense of defilement.