The Brahma Net Sutra, Upper Fascicle
「若佛子！自為飲食錢物利養名譽故，親近國王王子大臣百官，恃作形勢，乞索打拍牽挽，橫取錢物一切求利，名為惡求。多求、教他人求，都無慈心無孝順心者，犯輕垢罪。
"Disciples of the Buddha! If one, for the sake of food, drink, money, goods, offerings, and fame, draws near to kings, princes, ministers, and officials, relies on their power to put on airs, begs, hits, drags, and forcibly takes money and goods, and seeks gain in every way, this is called evil seeking. Seeking a lot and teaching others to seek, all without a compassionate mind or a filial mind, one commits a minor offense of defilement.
「若佛子！學誦戒者，日夜六時持菩薩戒，解其義理佛性之性。而菩薩不解一句一偈戒律因緣，詐言能解者，即為自欺誑亦欺誑他人。一一不解一切法，而為他人作師授戒者，犯輕垢罪。
"Disciples of the Buddha! Those who study and recite the precepts uphold the Bodhisattva precepts during the six periods of day and night and understand their meaning and the nature of Buddha nature. A Bodhisattva who does not understand even a line or a verse of the causes and conditions of the precepts but falsely claims to be able to understand deceives himself and also deceives others. If, without understanding any dharma at all, one acts as a teacher for others and confers precepts, one commits a minor offense of defilement.
「若佛子！以惡心故，見持戒比丘手捉香爐行菩薩行，而鬪搆兩頭謗欺賢人無惡不造。若故作者，犯輕垢罪。
"Disciples of the Buddha! If, out of an evil mind, one sees a bhikshu who upholds the precepts holding an incense burner and practicing the Bodhisattva conduct, yet sows discord between two sides, slanders and deceives worthy people, and does every kind of evil, if one does so deliberately, one commits a minor offense of defilement.
「若佛子！以慈心故行放生業，一切男子是我父、一切女人是我母，我生生無不從之受生，故六道眾生皆是我父母。而殺而食者，即殺我父母，亦殺我故身。一切地水是我先身，一切火風是我本體，故常行放生。生生受生常住之法，教人放生。若見世人殺畜生時，應方便救護解其苦難，常教化講說菩薩戒救度眾生。若父母兄弟死亡之日，應請法師講菩薩戒經福資亡者，得見諸佛生人天上。若不爾者，犯輕垢罪。如是十戒，應當學敬心奉持，如滅罪品中廣明一一戒相。」
"Disciples of the Buddha! Out of a compassionate mind one should carry out the practice of releasing life. All men are my fathers and all women are my mothers; in life after life there is none from whom I have not received birth, so beings of the six paths are all my parents. To kill and eat them is to kill my parents, and also to kill my former body. All earth and water are my former body, and all fire and wind are my original nature, so one should constantly practice releasing life. Life after life receiving birth is the abiding Dharma, and one should also teach others to release life. When one sees people of the world killing animals, one should use expedient means to rescue and protect them and relieve their suffering, and constantly teach and expound the Bodhisattva precepts to save beings. On the day when one's parents or siblings die, one should invite a Dharma teacher to explain the Bodhisattva precepts sutra and dedicate the merit to the deceased, so that they may see the Buddhas and be born among humans or gods in higher realms. If one does not do so, one commits a minor offense of defilement. These ten precepts should be studied and upheld with a reverent mind, as the chapter on the Elimination of Offenses explains the characteristics of each precept at length."
佛言：「佛子！不得以瞋報瞋、以打報打。若殺父母兄弟六親，不得加報。若國主為他人殺者，亦不得加報。殺生報生不順孝道。尚不畜奴婢打拍罵辱，日日起三業口罪無量，況故作七逆之罪。而出家菩薩無慈報讎，乃至六親中故報者，犯輕垢罪。
The Buddha said: "Disciples of the Buddha! One must not repay anger with anger or a blow with a blow. Even if one's parents, siblings, or six kinds of relatives are killed, one must not take revenge. Even if the ruler of the state is killed by another, one must not take revenge. To repay killing with killing does not accord with the way of filial devotion. One should not even keep slaves to beat and scold them; each day this creates immeasurable offenses of the three kinds of karma of the mouth, much less deliberately commit the seven rebellious acts. If an ordained Bodhisattva, without compassion, goes to take revenge, or even deliberately takes revenge among his six kinds of relatives, he commits a minor offense of defilement.
「若佛子！初始出家未有所解，而自恃聰明有智、或恃高貴年宿、或恃大姓高門大解大福饒財七寶，以此憍慢而不諮受先學法師經律。其法師者，或小姓年少、卑門貧窮、諸根不具，而實有德一切經律盡解。而新學菩薩不得觀法師種姓，而不來諮受法師第一義諦者，犯輕垢罪。
"Disciples of the Buddha! If one has just left home and does not yet understand, yet relies on one's own cleverness and wisdom, or on high rank and seniority, or on great clan and high family, great understanding and great merit, abundant wealth and the seven treasures, and with this is arrogant and does not go to receive the scriptures and vinaya from a Dharma teacher who studied earlier; that Dharma teacher may be of a lowly clan, young, of humble and poor family, with defective faculties, yet truly has virtue and understands all the scriptures and vinaya. A newly learning Bodhisattva must not look only at the Dharma teacher's lineage and fail to come to receive from the Dharma teacher the first truth of the ultimate meaning; if he does so, he commits a minor offense of defilement.
「若佛子！佛滅度後，欲心好心受菩薩戒時，於佛菩薩形像前自誓受戒，當七日佛前懺悔，得見好相便得戒。若不得好相，應二七三七乃至一年，要得好相。得好相已，便得佛菩薩形像前受戒。若不得好相，雖佛像前受戒，不得戒。若現前先受菩薩戒，法師前受戒時，不須要見好相。何以故？以是法師師師相授故，不須好相。是以法師前受戒即得戒，以生重心故便得戒。若千里內無能授戒師，得佛菩薩形像前受戒，而要見好相。若法師自倚解經律大乘學戒，與國王太子百官以為善友。而新學菩薩來問若經義律義，輕心惡心慢心，不一一好答問者，犯輕垢罪。
"Disciples of the Buddha! After the Buddha's passing, when one receives the Bodhisattva precepts with earnest good intent, one vows oneself to receive the precepts before images of the Buddhas and Bodhisattvas; one should repent for seven days before the Buddha, and when one sees good signs, one obtains the precepts. If one does not see good signs, one should continue for two weeks, three weeks, even a year, until one must see good signs. After one sees good signs, one can receive the precepts before images of the Buddhas and Bodhisattvas. If one does not see good signs, even if one receives the precepts before the Buddha image, one does not obtain the precepts. If there is present a Dharma teacher who has already received the Bodhisattva precepts, then when receiving the precepts before the Dharma teacher, one need not see good signs. Why? Because this is transmitted from Dharma teacher to Dharma teacher in each generation, and good signs are not needed. So one obtains the precepts by receiving them before a Dharma teacher, for by giving rise to a respectful mind one obtains the precepts. If within a thousand li there is no teacher able to confer precepts, one may receive the precepts before images of the Buddhas and Bodhisattvas, but one must see good signs. If a Dharma teacher, relying on his own ability to understand the scriptures and vinaya and practice the Mahayana precepts, becomes close friends with kings, princes, and officials, and when a newly learning Bodhisattva comes to ask about the meaning of the scriptures or vinaya, answers with a light mind, an evil mind, or an arrogant mind and does not answer well in every point, he commits a minor offense of defilement.
「若佛子！有佛經律大乘正法、正見正性正法身，而不能勤學修習而捨七寶，反學邪見二乘外道俗典、阿毘曇雜論書記，是斷佛性障道因緣，非行菩薩道。若故作者，犯輕垢罪。
"Disciples of the Buddha! If one has the Buddha's scriptures and vinaya, the right Mahayana Dharma, right view, right nature, and right Dharma body, but cannot diligently study and practice them and discards them as if they were the seven treasures, and instead studies wrong views, the two vehicles, the secular books of outsiders, Abhidharma miscellaneous treatises, and records, this is a cause and condition for cutting off Buddha nature and obstructing the Buddha's Way, and is not practicing the Bodhisattva path. If one does so deliberately, one commits a minor offense of defilement.
「若佛子！佛滅後，為說法主、為僧房主、教化主、坐禪主、行來主，應生慈心善和鬪訟，善守三寶物，莫無度用如自己有。而反亂眾鬪諍、恣心用三寶物者，犯輕垢罪。
"Disciples of the Buddha! After the Buddha's passing, one who acts as master of the Dharma teaching, master of the monastery, master of the teaching, master of seated meditation, or master of travel should give rise to a compassionate mind, be good at reconciling disputes and quarrels, and carefully protect the property of the Three Jewels without using it without restraint, as if it were one's own. If instead one stirs up the assembly, quarrels and clamors, and indulges one's mind in using the property of the Three Jewels, one commits a minor offense of defilement.
「若佛子！先在僧房中住，後見客菩薩比丘來入僧房舍宅城邑國王宅舍中，乃至夏坐安居處及大會中。先住僧應迎來送去，飲食供養房舍臥具，繩床事事給與。若無物，應賣自身及以男女供給，所須悉以與之。若有檀越來請眾僧，客僧有利養分，僧房主應次第差客僧受請。而先住僧獨受請不差客僧，僧房主得無量罪。畜生無異，非沙門、非釋種姓。若故作者，犯輕垢罪。
"Disciples of the Buddha! One who first lived in a monastery, and later sees a guest Bodhisattva bhikshu come to the monastery, residence, city, or home of a king, or even to a summer retreat or great assembly, the monk who lived there first should welcome and see him off, and offer him food and drink, rooms and bedding, a rope bed, giving him everything. If there are no goods, one should sell oneself and one's children to provide for him, giving him whatever he needs. If a donor comes to invite the community of monks, the guest monk also has a share in the offerings, and the monastery master should send guest monks in order to accept the invitation. If the monk who lived there first accepts the invitation alone and does not send guest monks, the monastery master gains immeasurable offenses. He is no different from an animal, is not a shramana, and is not of the Shakya lineage. If one deliberately does so, one commits a minor offense of defilement.
「若佛子！一切不得受別請利養入己，而此利養屬十方僧。而別受請，即取十方僧物入己。八福田諸佛聖人，一一師僧父母病人物。自己用故，犯輕垢罪。
"Disciples of the Buddha! One must not accept any individually invited offering for oneself, because such offerings belong to the monastic community of the ten directions. To accept an individual invitation is to take the property of the community of the ten directions for oneself. Among the eight fields of merit, the Buddhas and sages, each teacher and monk, parents, and the sick, because one takes their belongings for oneself, one commits a minor offense of defilement.
「若佛子！有出家菩薩、在家菩薩及一切檀越，請僧福田求願之時，應入僧房問知事人。今欲次第請者，即得十方賢聖僧。而世人別請五百羅漢菩薩僧，不如僧次一凡夫僧。若別請僧者，是外道法。七佛無別請法，不順孝道。若故別請僧者，犯輕垢罪。
"Disciples of the Buddha! When ordained Bodhisattvas, lay Bodhisattvas, and all donors invite monks to be a field of merit and make their wishes, they should go to the monastery and ask the one in charge. If they now invite in order, they can invite the worthy and holy monks of the ten directions. Whereas people of the world who individually invite five hundred arhat Bodhisattva monks do not match inviting a single ordinary monk by monastic order. To invite monks individually is the way of outsiders. The seven Buddhas had no method of inviting monks individually, and it does not accord with the way of filial devotion. If one deliberately invites monks individually, one commits a minor offense of defilement.
「若佛子！以惡心故、為利養故，販賣男女色，自手作食、自磨自舂，占相男女，解夢吉凶，是男是女，呪術工巧調鷹方法，和合百種毒藥千種毒藥、蛇毒生金銀蠱毒，都無慈心。若故作者，犯輕垢罪。
"Disciples of the Buddha! If, out of an evil mind and for the sake of profit, one sells men and women for sex, cooks food with one's own hands, grinds and pounds grain oneself, does fortune-telling and divination for men and women, interprets dreams as fortunate or unfortunate, says whether a child will be male or female, practices spells and crafts, methods of training hawks, prepares a hundred kinds or a thousand kinds of poisons, snake poison, raw gold and silver, or gu poison, all without compassion. If one deliberately does so, one commits a minor offense of defilement.
「若佛子！以惡心故，自身謗三寶，詐現親附，口便說空、行在有中，為白衣通致男女交會婬色縛著。於六齋日、年三長齋月，作殺生、劫盜、破齋犯戒者，犯輕垢罪。如是十戒，應當學，敬心奉持。制戒品中廣解。」
"Disciples of the Buddha! If, out of an evil mind, one slanders the Three Jewels oneself, pretends to be close to them, says emptiness with the mouth while the conduct falls into existence, arranges sexual meetings between men and women for laypeople, binding them in lust, and on the six fast days and in the three long fast months of the year commits killing, robbery, breaking the fast, or violating the precepts, one commits a minor offense of defilement. These ten precepts should be studied and upheld with a reverent mind. The chapter on Establishing the Precepts has a broad explanation."
佛言：「佛子！佛滅度後於惡世中，若見外道一切惡人劫賊賣佛菩薩父母形像、販賣經律、販賣比丘比丘尼，亦賣發心菩薩道人，或為官使、與一切人作奴婢者。而菩薩見是事已，應生慈心，方便救護，處處教化。取物贖佛菩薩形像，及比丘、比丘尼、發心菩薩、一切經律。若不贖者，犯輕垢罪。
The Buddha said: "Disciples of the Buddha! After the Buddha's passing, in the evil age, if you see non-Buddhists, evil people or bandits selling images of the Buddhas, Bodhisattvas and their parents, selling sutras and vinaya texts, selling bhikshus and bhikshunis, or selling Bodhisattva practitioners who have given rise to the aspiration, or making them serve as government runners or as servants for all kinds of people: when a Bodhisattva sees such things, he should give rise to a compassionate heart, use skillful means to rescue and protect them, and teach and transform them everywhere. He should bring out his own wealth to redeem the images of Buddhas and Bodhisattvas, and the bhikshus, bhikshunis, Bodhisattvas who have aspired to awakening, and all the sutras and vinaya texts. If he does not redeem them, he commits a minor offense of defilement.
「若佛子！不得畜刀仗弓箭、販賣輕秤小鬥、因官形勢取人財物、害心繫縛破壞成功、長養貓狸豬狗。若故作者，犯輕垢罪。
"Disciples of the Buddha! You must not keep knives, staves, bows or arrows; must not use light scales and small measures in selling; must not rely on official power to take people's goods; must not, with a harmful heart, bind others or ruin what they have accomplished; and must not raise cats, wildcats, pigs or dogs. If done deliberately, he commits a minor offense of defilement.
「若佛子！以惡心故觀一切男女等鬪，軍陣兵將劫賊等鬪，亦不得聽吹貝鼓角琴瑟箏笛箜篌歌叫伎樂之聲，不得摴蒲圍碁波羅賽戲彈碁六博拍毬擲石投壺八道行城，爪鏡蓍草楊枝缽盂髑髏而作卜筮，不得作盜賊使命，一一不得作。若故作者，犯輕垢罪。
"Disciples of the Buddha! With an evil mind you must not go to watch the fighting of men and women, or the battles of armies, generals and bandits; nor may you listen to the sounds of conch shells, drums, horns, zithers, lutes, flutes, harps, singing and music; you must not play gambling games, go, the Paralai game, chess, liubo, ball-batting, stone-throwing, pitch-pot or the eight-road city game; you must not use claw-mirrors, yarrow stalks, willow twigs, alms bowls or skulls for divination; and you must not act as a messenger for thieves; none of these may be done. If done deliberately, he commits a minor offense of defilement.
「若佛子！護持禁戒，行住坐臥日夜六時讀誦是戒。猶如金剛，如帶持浮囊欲度大海，如草繫比丘。常生大乘善信，自知我是未成之佛，諸佛是已成之佛。發菩提心，念念不去心。若起一念二乘外道心者，犯輕垢罪。
"Disciples of the Buddha! Guard and uphold the prohibitive precepts, and in walking, standing, sitting and lying, recite these precepts six times a day and night. Be like diamond; be like one who wears a floating bag to cross the great sea; be like the bhikshu who would not break free even when bound with grass ropes. Always give rise to faith in the Great Vehicle, knowing that you are a Buddha not yet attained and that the Buddhas are Buddhas already attained. Arouse the mind of bodhi and in every thought do not leave it. If a single thought of the Two Vehicles or of non-Buddhist views arises, he commits a minor offense of defilement.
「若佛子！常應發一切願，孝順父母師僧三寶。願得好師同學善友知識，常教我大乘經律、十發趣、十長養、十金剛、十地，使我開解，如法修行堅持佛戒。寧捨身命，念念不去心。若一切菩薩不發是願者，犯輕垢罪。
"Disciples of the Buddha! You should always make every kind of vow: to be dutiful to parents, teachers, monks and the Three Jewels; to meet good teachers, fellow students and spiritual friends, who will always teach me the Mahayana sutras and vinaya, the ten stages of faith, the ten stages of nurturing, the ten diamond stages and the ten grounds, so that I may understand, practice in accord with the Dharma and firmly uphold the Buddha's precepts; I would rather give up body and life, and in every thought not depart from this. If a Bodhisattva does not make these vows, he commits a minor offense of defilement.
「若佛子！發十大願已，持佛禁戒。作是願言：『寧以此身投熾然猛火大坑刀山，終不毀犯三世諸佛經律，與一切女人作不淨行。』
"Disciples of the Buddha! After making the ten great vows, uphold the Buddha's prohibitive precepts. Make this vow: 'I would rather throw this body into a blazing fire, a great pit or a mountain of knives, than ever violate the sutras and vinaya of the Buddhas of the three times and engage in impure conduct with any woman.'
「復作是願：『寧以熱鐵羅網千重周匝纏身，終不以破戒之身，受於信心檀越一切衣服。』
"Make again this vow: 'I would rather have a net of red-hot iron wrapped around my body a thousand times, than ever, with a body that has broken the precepts, accept any clothing from donors of faith.'
「復作是願：『寧以此口吞熱鐵丸及大流猛火經百千劫，終不以破戒之口，食信心檀越百味飲食。』
"Make again this vow: 'I would rather have this mouth swallow red-hot iron balls and a great flowing fire for hundreds of thousands of kalpas, than ever, with a mouth that has broken the precepts, eat the hundred flavors of food and drink of donors of faith.'
「復作是願：『寧以此身臥大猛火羅網熱鐵地上，終不以破戒之身，受信心檀越百種床座。』
"Make again this vow: 'I would rather have this body lie on a great fiercely blazing net and on red-hot iron ground, than ever, with a body that has broken the precepts, accept the hundred kinds of beds and seats of donors of faith.'
「復作是願：『寧以此身受三百鉾刺經一劫二劫，終不以破戒之身，受信心檀越百味醫藥。』
"Make again this vow: 'I would rather have this body pierced by three hundred spears for one or two kalpas, than ever, with a body that has broken the precepts, accept the hundred flavors of medicine of donors of faith.'
「復作是願：『寧以此身投熱鐵鑊經百千劫，終不以破戒之身，受信心檀越千種房舍屋宅園林田地。』
"Make again this vow: 'I would rather throw this body into a red-hot iron cauldron for hundreds of thousands of kalpas, than ever, with a body that has broken the precepts, accept the thousand kinds of houses, dwellings, gardens, groves and fields of donors of faith.'
「復作是願：『寧以鐵鎚打碎此身從頭至足令如微塵，終不以破戒之身，受信心檀越恭敬禮拜。』
"Make again this vow: 'I would rather have this body smashed by iron hammers, broken from head to foot into fine dust, than ever, with a body that has broken the precepts, accept the respectful bows of donors of faith.'
「復作是願：『寧以百千熱鐵刀鉾挑其兩目，終不以破戒之心視他好色。』
"Make again this vow: 'I would rather have hundreds of thousands of red-hot iron blades and spears gouge out my two eyes, than ever, with a mind that has broken the precepts, look at the beauty of others.'
「復作是願：『寧以百千鐵錐遍劖刺耳根經一劫二劫，終不以破戒之心聽好音聲。』
"Make again this vow: 'I would rather have hundreds of thousands of iron awls pierce my ears all around for one or two kalpas, than ever, with a mind that has broken the precepts, listen to pleasing sounds.'
「復作是願：『寧以百千刃刀割去其鼻，終不以破戒之心貪嗅諸香。』
"Make again this vow: 'I would rather have hundreds of thousands of sharp blades cut off my nose, than ever, with a mind that has broken the precepts, greedily smell fragrances.'
「復作是願：『寧以百千刃刀割斷其舌，終不以破戒之心食人百味淨食。』
"Make again this vow: 'I would rather have hundreds of thousands of sharp blades cut off my tongue, than ever, with a mind that has broken the precepts, eat the hundred flavors of pure food of others.'
「復作是願：『寧以利斧斬斫其身，終不以破戒之心貪著好觸。』
"Make again this vow: 'I would rather have sharp axes chop this body, than ever, with a mind that has broken the precepts, cling to pleasant touch.'
「復作是願：『願一切眾生悉得成佛。』而菩薩若不發是願者，犯輕垢罪。
"Make again this vow: 'May all sentient beings attain Buddhahood.' If a Bodhisattva does not make these vows, he commits a minor offense of defilement.
「若佛子！常應二時頭陀，冬夏坐禪、結夏安居。常用楊枝澡豆、三衣瓶缽坐具錫杖、香爐漉水囊、手巾刀子、火燧鑷子、繩床、經律、佛像菩薩形像。而菩薩行頭陀時及遊方時，行來百里千里，此十八種物常隨其身。頭陀者從正月十五日至三月十五日，八月十五日至十月十五日。是二時中，此十八種物常隨其身如鳥二翼。若布薩日，新學菩薩半月半月布薩誦十重四十八輕戒。時於諸佛菩薩形像前，一人布薩即一人誦。若二人三人乃至百千人，亦一人誦。誦者高座，聽者下坐。各各披九條、七條、五條袈裟。結夏安居一一如法。若頭陀時，莫入難處，若國難惡王、土地高下草木深邃、師子虎狼水火風難、及以劫賊道路毒蛇，一切難處悉不得入。若頭陀行道乃至夏坐安居，是諸難處悉不得入。若故入者，犯輕垢罪。
"Disciples of the Buddha! You should always practice the ascetic discipline during two seasons, practice sitting meditation in winter and summer, and keep the summer retreat. Always use the following: willow twig, bathing powder, the three robes, water bottle and bowl, sitting cloth, staff, incense burner, water filter, hand towel, small knife, flint, tweezers, rope bed, sutras and vinaya, Buddha image and Bodhisattva image. When a Bodhisattva practices the ascetic discipline or travels about, going back and forth by hundreds or thousands of miles, these eighteen articles should always be with him. The ascetic discipline runs from the fifteenth day of the first month to the fifteenth day of the third month, and from the fifteenth day of the eighth month to the fifteenth day of the tenth month. During these two seasons, keep these eighteen articles with you always, like the two wings of a bird. On the posadha day, newly learning Bodhisattvas hold the posadha every half month, reciting the ten major and forty-eight minor precepts. At that time, before the images of the Buddhas and Bodhisattvas, if one person holds the posadha, one person recites. If it is two people, three people, or up to hundreds of thousands, still one person recites. The reciter sits on a high seat and the listeners sit below. Each wears a robe of nine, seven or five strips. The summer retreat must be kept in every detail according to the Dharma. During the ascetic discipline, do not enter difficult places: lands with national calamity or wicked kings, uneven ground, deep thickets, lions, tigers and wolves, calamities of water, fire and wind, as well as roads with bandits and venomous snakes; none of these difficult places may be entered. Whether practicing the ascetic discipline or sitting out the summer retreat, you must not enter these difficult places. If done deliberately, he commits a minor offense of defilement.
「若佛子！應如法次第坐。先受戒者在前坐，後受戒者在後坐，不問老少、比丘比丘尼、貴人、國王王子乃至黃門奴婢，皆應先受戒者在前坐，後受戒者次第而坐。莫如外道痴人，若老若少無前無後，坐無次第兵奴之法。我佛法中先者先坐、後者後坐。而菩薩不次第坐者，犯輕垢罪。
"Disciples of the Buddha! You should sit in order according to the Dharma. Those who received the precepts earlier sit in front, and those who received them later sit behind, without regard to age, whether bhikshu, bhikshuni, nobleman, king, prince, or even eunuch or servant; all should have those who received the precepts first sit in front and those who received them later sit in order behind. Do not be like foolish non-Buddhists, who, old or young, have no front or back and no order in sitting, like the rule among soldiers and slaves. In my Buddhist Dharma, those who came first sit first and those who came later sit later. A Bodhisattva who does not sit in order commits a minor offense of defilement.
「若佛子！常應教化一切眾生。建立僧房山林園田立作佛塔，冬夏安居坐禪處所，一切行道處皆應立之。而菩薩應為一切眾生講說大乘經律，若疾病國難賊難、父母兄弟和上阿闍梨亡滅之日，及三七日乃至七七日，亦應讀誦講說大乘經律，齋會求福行來治生。大火所燒、大水所㵱、黑風所吹船舫、江河大海羅剎之難，亦應讀誦講說此經律。乃至一切罪報三報七逆八難，杻械枷鎖繫縛其身，多婬多瞋多愚痴多疾病，皆應讀誦講說此經律。而新學菩薩若不爾者，犯輕垢罪。如是九戒，應當學，敬心奉持。梵壇品當說。」
"Disciples of the Buddha! You should always teach and transform all sentient beings. Build monks' dwellings, mountain and forest gardens and fields, erect stupas, and set up places for winter and summer retreat and sitting meditation; set up every place of practice of the Way. A Bodhisattva should lecture on the Mahayana sutras and vinaya for all sentient beings: in times of illness, national calamity or bandit calamity; on the days when parents, brothers, preceptors or acaryas have died, and on the twenty-first day and up to the forty-ninth day; and also at vegetarian assemblies seeking blessings and when going back and forth to earn a living. For ships burned by a great fire, swept away by a great flood or blown by a black wind, and in the perils of rakshasas in rivers and seas, one should also recite and lecture on these sutras and vinaya. Likewise for all sinful retribution, the three retributions, the seven rebellions and eight difficulties, when the body is bound with fetters, cangues and locks, and for those with much lust, much anger, much folly and much illness, all should recite and lecture on these sutras and vinaya. If a newly learning Bodhisattva does not do so, he commits a minor offense of defilement. These nine precepts should be studied and upheld with reverence. They will be spoken of in the chapter on the Brahma platform."
佛言：「佛子！與人受戒時，不得蕑擇。一切國王王子大臣百官、比丘比丘尼、信男信女婬男婬女、十八梵天、六慾天子、無根二根、黃門奴婢、一切鬼神盡得受戒。應教身所著袈裟，皆使壞色與道相應，皆染使青黃赤黑紫色一切染衣，乃至臥具盡以壞色，身所著衣一切染色。若一切國土中國人所著衣服，比丘皆應與其俗服有異。若欲受戒時，師應問言：『汝現身不作七逆罪耶？』菩薩法師不得與七逆人現身受戒。七逆者，出佛身血、殺父、殺母、殺和上、殺阿闍梨、破羯磨轉法輪僧、殺聖人。若具七遮，即現身不得戒，餘一切人盡得受戒。出家人法，不向國王禮拜、不向父母禮拜，六親不敬、鬼神不禮，但解師語。有百里千里來求法者，而菩薩法師以惡心而不即與授一切眾生戒者，犯輕垢罪。
The Buddha said: "Disciples of the Buddha! When giving the precepts to people, you must not be selective. Kings, princes, ministers, officials, bhikshus and bhikshunis, lay men and women of faith, lustful men and women, the eighteen Brahma heavens, the sons of the six desire heavens, those with no sexual organ or two organs, eunuchs, servants, and all ghosts and spirits can receive the precepts. You should teach them that the robes they wear are all to be dyed in muted colors that accord with the Way, dyed blue, yellow, red, black or purple; all dyed clothing, and even bedding, should be of muted colors, and all clothing on the body should be dyed. In every land, whatever the local people wear, bhikshus should be distinguished from the laity by their clothing. When someone is about to receive the precepts, the master should ask: 'Have you committed none of the seven rebellious offenses in this life?' A Bodhisattva Dharma master must not give the precepts in this life to those who have committed the seven rebellious offenses. The seven are: shedding the blood of a Buddha, killing one's father, killing one's mother, killing one's preceptor, killing one's acarya, disrupting the karma ceremonies and the Dharma-wheel-turning sangha, and killing a sage. If all seven obstructions are present, the person cannot obtain the precepts in this life; all others can receive them. The rule for those who have left home is not to bow to kings or to parents, not to show respect to the six kinds of relatives, and not to bow to ghosts and spirits, as long as they can understand the teacher's words. If someone comes from a hundred or a thousand miles away to seek the Dharma, and a Bodhisattva Dharma master, with an evil mind, does not immediately give the precepts to every sentient being, he commits a minor offense of defilement.
「若佛子！教化人起信心時，菩薩與他人作教誡法師者，見欲受戒人，應教請二師：和上、阿闍梨。二師應問言：『汝有七遮罪不？』若現身有七遮，師不應與受戒，無七遮者得受。若有犯十戒者，應教懺悔。在佛菩薩形像前，日夜六時誦十重四十八輕戒。苦到禮三世千佛得見好相，若一七日二三七日乃至一年，要見好相。好相者，佛來摩頂，見光見華種種異相，便得滅罪。若無好相，雖懺無益。是人現身亦不得戒，而得增受戒。若犯四十八輕戒者，對首懺罪滅，不同七遮。而教誡師於是法中一一好解。若不解大乘經律若輕若重是非之相，不解第一義諦習種性、長養性、不可壞性、道種性、正性，其中多少觀行出入十禪支一切行法，一一不得此法中意。而菩薩為利養故、為名聞故，惡求多求貪利弟子，而詐現解一切經律，為供養故，是自欺詐亦欺詐他人。故與人受戒者，犯輕垢罪。
"Disciples of the Buddha! When teaching others to give rise to faith, a Bodhisattva who acts as a preceptor-teacher for others, on seeing someone who wishes to receive the precepts, should teach him to request two masters: a preceptor and an acarya. The two masters should ask: 'Do you have the seven obstructions?' If he has the seven obstructions in this life, the master should not give him the precepts; if he has none of the seven, he may receive them. If one has violated the ten precepts, teach him to repent. Before the images of the Buddhas and Bodhisattvas, six times each day and night, he recites the ten major and forty-eight minor precepts. He bows earnestly to the thousand Buddhas of the three times and gains a good sign; whether after one seven-day period, two or three seven-day periods, or up to a year, he must see a good sign. Good signs are: the Buddha comes and touches the crown of his head, he sees light or flowers, or various other unusual signs; then his offenses are wiped out. If there is no good sign, though he repents it is of no benefit. Such a person also does not obtain the precepts in this life, but may take them again later. If one has violated the forty-eight minor precepts, repenting face to face with another wipes out the offense, unlike the seven obstructions. The instructing master must understand each of these teachings well. If he does not understand the Mahayana sutras and vinaya, whether light or grave, right or wrong, and does not understand the first truth of the highest meaning, the nature of practice, the nature of nurturing, the indestructible nature, the nature of the seeds of the Way and the right nature, nor the many aspects of contemplative practice, entering and leaving, the ten factors of dhyana and all the practices, he cannot get the meaning in any of these teachings. If a Bodhisattva, for the sake of gain or for the sake of fame, with evil seeking and much seeking, greedy for disciples' offerings, pretends to understand all the sutras and vinaya, and for the sake of offerings deceives himself and also deceives others, and for that reason gives the precepts to people, he commits a minor offense of defilement.
「若佛子！不得為利養故，於未受菩薩戒者前、若外道惡人前說此千佛大戒。邪見人前亦不得說，除國王餘一切不得說。是惡人輩不受佛戒，名為畜生。生生不見三寶，如木石無心，名為外道邪見人輩，木頭無異。而菩薩於是惡人前說七佛教戒者，犯輕垢罪。
"Disciples of the Buddha! You must not, for the sake of gain, speak of these great precepts of the thousand Buddhas before those who have not received the Bodhisattva precepts or before non-Buddhists and evil people. Nor may you speak of them before those of wrong views; except for kings, you must not speak of them to anyone. These evil people do not receive the Buddha's precepts and are called animals. Life after life they cannot see the Three Jewels, like wood and stone with no heart; they are called non-Buddhists of wrong views, and are no different from wood. A Bodhisattva who speaks of the precepts taught by the seven Buddhas before these evil people commits a minor offense of defilement.
「若佛子！信心出家受佛正戒，故起心毀犯聖戒者，不得受一切檀越供養，亦不得國王地上行，不得飲國王水，五千大鬼常遮其前。鬼言：『大賊。』若入房舍城邑宅中，鬼復常掃其腳跡。一切世人罵言：『佛法中賊。』一切眾生眼不欲見。犯戒之人，畜生無異、木頭無異。若毀正戒者，犯輕垢罪。
"Disciples of the Buddha! If, having left home with faith and received the Buddha's correct precepts, one deliberately sets one's mind on violating the sacred precepts, one must not accept any offerings from donors, must not walk on the king's land, and must not drink the king's water; five thousand great ghosts always block his way in front. The ghosts say: 'Great thief.' When he enters houses, cities or homes, the ghosts again always sweep away his footprints. All people of the world curse him: 'Thief within the Buddha's Dharma.' The eyes of all sentient beings do not want to see him. One who breaks the precepts is no different from an animal and no different from wood. If he destroys the correct precepts, he commits a minor offense of defilement.
「若佛子！常應一心受持讀誦大乘經律。剝皮為紙、刺血為墨、以髓為水、析骨為筆書寫佛戒。木皮榖紙絹素竹帛亦應悉書持。常以七寶無價香花一切雜寶，為箱囊盛經律卷。若不如法供養者，犯輕垢罪。
"Disciples of the Buddha! You should always, with one mind, receive, uphold, read and recite the Mahayana sutras and vinaya. Strip your skin to make paper, prick your blood to make ink, use marrow for water, split your bones to make a brush, and write out the Buddha's precepts. Tree bark, mulberry paper, white silk and bamboo and silk should also all be used for writing and upholding them. Always use the seven treasures, priceless incense and flowers, and all sorts of precious things to make boxes and bags to hold the scrolls of sutras and vinaya. If one does not make offerings in accord with the Dharma, he commits a minor offense of defilement.
「若佛子！常起大悲心。若入一切城邑舍宅，見一切眾生，應當唱言：『汝等眾生盡應受三歸十戒。』若見牛馬豬羊一切畜生，應心念口言：『汝是畜生，發菩提心。』而菩薩入一切處山林川野，皆使一切眾生發菩提心。是菩薩若不教化眾生者，犯輕垢罪。
"Disciples of the Buddha! You should always give rise to a heart of great compassion. When you enter any city, town or house and see any sentient beings, you should proclaim: 'All of you sentient beings should receive the three refuges and the ten precepts.' If you see cattle, horses, pigs, sheep and all other animals, you should think in your heart and say with your mouth: 'You are animals; you must arouse the mind of bodhi.' A Bodhisattva entering any mountain, forest, river or field should cause all sentient beings to arouse the mind of bodhi. If this Bodhisattva does not teach and transform sentient beings, he commits a minor offense of defilement.
「若佛子！常行教化起大悲心。入檀越貴人家，一切眾中不得立為白衣說法，應白衣眾前高座上坐。法師比丘不得地立為四眾說法。若說法時，法師高座香花供養，四眾聽者下坐。如孝順父母敬順師教，如事火婆羅門。其說法者若不如法，犯輕垢罪。
"Disciples of the Buddha! Always carry out teaching and give rise to a heart of great compassion. When entering the homes of donors and nobles, in any assembly you must not stand to teach the Dharma to laypeople; you should sit on a high seat before the lay assembly. A Dharma master and bhikshu must not stand on the ground to teach the Dharma to the fourfold assembly. When teaching the Dharma, the master sits on a high seat with offerings of incense and flowers, and the fourfold assembly of listeners sits below, as if being dutiful to their parents and respectful toward their teacher's instruction, like Brahmins who serve the fire. If the one teaching does not act in accord with the Dharma, he commits a minor offense of defilement.
「若佛子！皆以信心受佛戒者，若國王太子百官四部弟子，自恃高貴破滅佛法戒律，明作製法制我四部弟子，不聽出家行道，亦復不聽造立形像佛塔經律，立統制眾，安籍記僧；比丘菩薩地立，白衣高座；廣行非法，如兵奴事主，而菩薩應受一切人供養，而反為官走使，非法非律。若國王百官好心受佛戒者，莫作是破三寶之罪。而故作破法者，犯輕垢罪。
"Disciples of the Buddha! All who have received the Buddha's precepts in faith: if kings, crown princes, officials and disciples of the four groups, relying on their high rank, destroy the Buddha's Dharma and precepts, openly make laws and regulations to restrain my fourfold disciples, do not permit them to leave home and practice the Way, do not permit the making of images, stupas, sutras and vinaya, set up controls to govern the sangha, and register monks in rolls; so that bhikshu Bodhisattvas stand on the ground while laypeople sit on high seats; widely promote what is not the Dharma, like soldiers and slaves serving a master. Yet a Bodhisattva should receive offerings from all people, and instead is made to run errands and serve the government, which is neither the Dharma nor the vinaya. If kings and officials have in good faith received the Buddha's precepts, they should not commit such offenses of destroying the Three Jewels. But if one deliberately commits acts destroying the Dharma, he commits a minor offense of defilement.
「若佛子！以好心出家，而為名聞利養，於國王百官前說七佛戒，橫與比丘比丘尼菩薩弟子作繫縛事，如師子身中蟲自食師子肉，非外道天魔能破。若受佛戒者，應護佛戒如念一子、如事父母。而菩薩聞外道惡人以惡言謗佛戒時，如三百鉾刺心，千刀萬杖打拍其身等無有異。寧自入地獄經百劫，而不用一聞惡言破佛戒之聲，而況自破佛戒。教人破法因緣，亦無孝順之心。若故作者，犯輕垢罪。如是九戒，應當學，敬心奉持。」
"Disciples of the Buddha! If one has left home with good intentions but, for the sake of fame and gain, speaks of the seven Buddhas' precepts before kings and officials, and rashly imposes all kinds of binding matters on bhikshus, bhikshunis and Bodhisattva disciples, he is like the worms in a lion's body that themselves eat the lion's flesh; it is not something non-Buddhists or heavenly demons can destroy. One who has received the Buddha's precepts should guard and uphold them as one cherishes an only child and serves one's parents. When a Bodhisattva hears non-Buddhists or evil people slander the Buddha's precepts with evil words, it is as though three hundred spears pierced his heart, and no different from a thousand knives and ten thousand staves beating his body. He would rather enter hell himself for a hundred kalpas than hear a single evil word that destroys the Buddha's precepts, let alone destroy the Buddha's precepts himself. One who teaches others to destroy the Dharma, by that cause, has no dutiful heart either. If done deliberately, he commits a minor offense of defilement. These nine precepts should be studied and upheld with reverence."
「諸佛子！是四十八輕戒！汝等受持。過去諸菩薩已誦、未來諸菩薩當誦、現在諸菩薩今誦。諸佛子諦聽！此十重、四十八輕戒，三世諸佛已誦、當誦、今誦，我今亦如是誦。汝等一切大眾，若國王王子百官、比丘比丘尼、信男信女，受持菩薩戒者，應受持讀誦解說書寫佛性常住戒卷，流通三世一切眾生化化不絕。得見千佛佛佛授手，世世不墮惡道八難，常生人道天中。我今在此樹下，略開七佛法戒。汝等當一心學波羅提木叉，歡喜奉行。如無相天王品勸學中一一廣明。」三千學士時坐聽者，聞佛自誦，心心頂戴喜躍受持。
"Disciples of the Buddha! These are the forty-eight minor precepts! Uphold them. The Bodhisattvas of the past have already recited them, the Bodhisattvas of the future will recite them, and the Bodhisattvas of the present now recite them. Disciples of the Buddha, listen carefully! These ten major and forty-eight minor precepts have been recited, will be recited and are now recited by the Buddhas of the three times, and I now recite them likewise. All of you in this great assembly, whether kings, princes, officials, bhikshus and bhikshunis, or lay men and women of faith, who uphold the Bodhisattva precepts, should receive, uphold, read, recite, explain and write out this scroll of the precepts of the ever-abiding Buddha-nature, circulating it through the three times so that sentient beings are transformed without end. You will be able to see the thousand Buddhas, each Buddha placing a hand upon you, and in life after life will not fall into the evil paths or the eight difficulties, but will always be born among humans and in the heavens. Now, beneath this tree, I have briefly opened the Dharma precepts of the seven Buddhas. You should, with one mind, study the pratimoksha and practice it joyfully. As is explained at length, one by one, in the exhortation to study in the chapter of the Heavenly King of No-Characteristics." The three thousand scholars sitting and listening at that time, hearing the Buddha himself recite, bore it upon their heads in every thought, and joyfully leapt up and received and upheld it.
爾時釋迦牟尼佛，說上蓮花臺藏世界盧舍那佛心地法門品中十無盡戒法品竟。千百億釋迦亦如是說，從摩醯首羅天王宮至此道樹十住處說法品，為一切菩薩、不可說大眾受持讀誦解說其義亦如是。千百億世界蓮花藏世界、微塵世界，一切佛心藏、地藏、戒藏、無量行願藏、因果佛性常住藏，如如一切佛說無量一切法藏竟。千百億世界中，一切眾生受持，歡喜奉行，若廣開心地相相。如佛花光王品中說。
At that time Sakyamuni Buddha finished speaking the chapter on the ten inexhaustible precepts within the chapter on the Mind-Ground Dharma Gate of Vairocana Buddha in the Lotus Platform Treasury World above. The hundreds of millions of Sakyamunis spoke likewise; in the chapters preached at the ten dwelling places, from the palace of the Heavenly King Mahesvara to this Bodhi tree, for all Bodhisattvas and for the inexpressibly great assembly to receive, uphold, read, recite and explain their meaning, it was just the same. In the hundreds of millions of worlds, the Lotus Treasury world and the dust-mote worlds, the treasury of all the Buddhas' minds, the treasury of the ground, the treasury of precepts, the treasury of immeasurable practices and vows, and the ever-abiding treasury of cause and effect and Buddha-nature: thus, the immeasurable treasury of all Dharmas spoken by all Buddhas as they are, was completed. All sentient beings in the hundreds of millions of worlds received and upheld it and joyfully practiced it; if one wishes to explain at length the various aspects of the mind-ground, they are as told in the Chapter of King Buddha Flower Light.
明人忍慧強，能持如是法，
The wise, strong in forbearance and wisdom, can hold to this Dharma,
未成佛道間，安獲五種利：
and, until they attain the Buddha Way, peacefully gain five benefits:
一者十方佛，愍念常守護；
First, the Buddhas of the ten directions take pity and remember them, and always guard them;
二者命終時，正見心歡喜；
Second, at the end of life, right view is in the mind and joy is in the heart;
三者生生處，為諸菩薩友；
Third, in every place of birth, they have Bodhisattvas as friends;
四者功德聚，戒度悉成就；
Fourth, merit accumulates, and the perfection of the precepts is fulfilled;
五者今後世，性戒福慧滿。
Fifth, in this life and the next, the precepts of nature, blessings and wisdom are complete.
此是佛行處，智者善思量，
This is where the Buddha has walked; the wise should ponder it well.
計我著相者，不能信是法。
Those who cling to a self and are attached to appearances cannot believe this Dharma.
滅盡取證者，亦非下種處，
Those who extinguish all suffering and seek only their own realization are also not a place to sow the seed,
欲長菩提苗，光明照世間，
if one wishes the sprout of bodhi to grow and its light to shine upon the world,
應當靜觀察，諸法真實相。
one should quietly observe the true aspect of all Dharmas.
不生亦不滅，不常復不斷，
Neither arising nor ceasing, neither permanent nor cut off,
不一亦不異，不來亦不去，
neither one nor different, neither coming nor going,