菩薩戒羯磨文(出《瑜伽論．本地分》中菩薩地)
Bodhisattva Precept Ceremony Text <note>From the Bodhisattva Bhumi section of the Yogacarabhumi Sutra
彌勒菩薩說
沙門玄奘奉 詔譯
受戒羯磨第一
Chapter 1: Precept Conferral Ceremony
若諸菩薩欲學菩薩三聚淨戒，或是在家、或是出家，先於無上正等菩提發弘願已，當審訪求同法菩薩：已發大願有智有力，於語表義能授能開。於如是等功德具足勝菩薩所，先禮雙足，偏袒右肩膝輪據地，合掌恭敬如是請言：
If any bodhisattvas—whether lay or monastic—wish to study the three pure precepts of a bodhisattva, they must first make a vast vow to attain supreme enlightenment. Then, they should carefully seek out a fellow bodhisattva of the same path—one who has already made the great vow and possesses wisdom and strength, able to teach and explain the meaning behind the words. Before such a fully qualified and accomplished bodhisattva, they should bow at their feet, bare their right shoulder, kneel on the ground, press their palms together in reverence, and make the following request:
「大德憶念！我如是名，於大德所乞受一切菩薩淨戒。唯願須臾不辭勞倦哀慜聽授。」(第二、第三亦如是說)既作如是無倒請已，偏袒右肩恭敬禮拜、供養十方三世諸佛世尊，已入大地、得大智慧、得大神通諸菩薩眾，現前專念彼諸功德生殷淨心。
"Your Holiness, please keep me in mind. I, bearing this name, humbly ask you to bestow upon me the complete set of pure Bodhisattva precepts. I earnestly hope that you, without tiring for even a moment, will compassionately listen and teach me." (This recitation is repeated a second and third time)
Having made this sincere and proper request, he bares his right shoulder, pays respectful homage with prostrations, and makes offerings to all Buddhas and World-Honored Ones throughout the ten directions and three times. Before the assembly of Bodhisattvas who have attained the true ground of enlightenment, acquired great wisdom, and realized great spiritual powers, he focuses his mind with deep reverence, sincerely reflecting on their noble qualities.
若諸菩薩，欲授菩薩菩薩戒時，先應為說菩薩法藏摩呾理迦、菩薩學處及犯處相，令其聽受。以慧觀察自所意樂，堪能思擇受菩薩戒，非唯他勸、非為勝他，當知是名堅固菩薩，堪受菩薩淨戒律儀，以受戒法如應正授。其受戒菩薩復於彼有智有力勝菩薩所，謙下恭敬膝輪據地，對佛像前合掌請言：「唯願大德哀慜授我菩薩淨戒。」如是請已，專念一境長養淨心：「我今不久當得無盡無量無上大功德藏。」即隨思惟如是事義，默然而住。
If bodhisattvas wish to confer the Bodhisattva Precepts, they should first explain to the recipient the Bodhisattva Dharma Treasury, the Yogacara teachings, the bodhisattva trainings, and the nature of transgressions, so that they may listen and accept them. Using wisdom, they should observe the recipient’s own intention and resolve, ensuring they can reflect and choose to receive the Bodhisattva Precepts of their own accord—not out of others’ persuasion, nor to outdo others. One who does this is known as a steadfast bodhisattva, worthy of receiving the pure rules and rituals of the Bodhisattva Precepts. The precepts should then be properly conferred in accordance with the ceremony.
The recipient bodhisattva, in the presence of a wise and capable senior bodhisattva, should humbly and respectfully kneel on the ground, place their palms together before a Buddha image, and request: “I beseech you, O great being, out of compassion, to confer upon me the pure Bodhisattva Precepts.” After making this request, they should focus their mind single-pointedly and nurture a pure intention, thinking: “I will soon attain the inexhaustible, immeasurable, and supreme treasury of merit.” Reflecting thus on this matter, they remain silent.
爾時有智有力菩薩，於彼能行正行菩薩，以無亂心若坐若立而作是言：「汝如是名善男子！聽汝。是菩薩不？」彼應答言：「是。」「發菩提願未？」應答言：「已發」。自此已後應作是言：「汝如是名善男子！聽汝等。今者欲於我所受諸菩薩一切學處、受諸菩薩一切淨戒，謂律儀戒、攝善法戒、饒益有情戒。如是學處、如是淨戒，過去一切菩薩已具，未來一切菩薩當具，普於十方現在一切菩薩今具。於是學處、於是淨戒，過去一切菩薩已學，未來一切菩薩當學，現在一切菩薩今學。汝能受不？」答言：「能受。」能授菩薩第二第三亦如是說，能受菩薩第二第三亦如是答。
如是受已，能受菩薩不起于座，能授菩薩對佛像前，普於十方現住諸佛及諸菩薩，恭敬供養頂禮雙足，作是白言：「仰啟十方無邊無際諸世界中諸佛菩薩。今於此中現有某名菩薩，於我某菩薩所，乃至三說受菩薩戒。我為作證。唯願十方無邊無際諸世界中諸佛菩薩第一真聖，於現不現一切時處，一切有情皆現覺者，於此某名受戒菩薩亦為作證。」第二第三亦如是說。如是受戒羯磨畢竟。從此無間，普於十方無邊無際諸世界中現住諸佛，已入大地諸菩薩前，法爾相現由此表示，如是菩薩已受菩薩所受淨戒。爾時十方諸佛菩薩，覩是菩薩法爾之相生起憶念，由憶念故正智見轉，由正智見如實覺知，某世界中某名菩薩，某菩薩所正受菩薩所受淨戒。一切於此受戒菩薩，如子如弟生親善意眷念憐愍。由佛菩薩眷念憐愍，令是菩薩希求善法，倍復增長無有退減。如是名為受菩薩戒啟白請證。
Having made these offerings, the receiving Bodhisattva remains seated, while the conferring Bodhisattva stands before the Buddha image. They make offerings and prostrate at the feet of all Buddhas and Bodhisattvas presently existing in the ten directions, and address them, saying:
"I declare to you, the countless Buddhas and Bodhisattvas throughout the limitless worlds in the ten directions. Now, here, a Bodhisattva named [Name] has received the Bodhisattva precepts from me, [Name], after three requests. I bear witness to this. I humbly ask that all Buddhas and Bodhisattvas—the ultimate sacred ones throughout endless, limitless worlds—whether visible or invisible, in all times and places, awakened to all beings— also bear witness for this Bodhisattva named [Name] who has received the precepts."
This is said a second and third time. In this way, the ceremony of receiving the precepts for conferral comes to completion. Immediately after this, a natural sign appears before all the Buddhas currently present throughout countless realms in the ten directions, and before all Bodhisattvas who have reached the stage of the Great Ground. This sign indicates that this Bodhisattva has genuinely received the pure precepts of a Bodhisattva.
At that moment, the Buddhas and Bodhisattvas in the ten directions see this natural sign arising from the Bodhisattva. This sight triggers their mindful recollection. Due to this recollection, correct wisdom and insight arise. Through correct wisdom and insight, they come to know truthfully and clearly: "In such-and-such a world, a Bodhisattva named [Name] has genuinely received the pure precepts of a Bodhisattva from such-and-such a teacher."
All of them develop towards this precept-receiving Bodhisattva the loving, affectionate, and protective thoughts they would have for a son or younger brother. Through the kind attention and compassion of these Buddhas and Bodhisattvas, this Bodhisattva’s aspiration for wholesome qualities increases and multiplies, never diminishing. This is known as the act of declaring, requesting, and seeking witnesses when receiving the Bodhisattva precepts.
「若諸菩薩住戒律儀，有其四種他勝處法。何等為四？若諸菩薩為欲貪求利養恭敬自讚毀他，是名第一他勝處法。若諸菩薩現有資財，性慳財故，有苦有貧無依無怙正求財者來現在前，不起哀憐而修惠捨，正求法者來現在前，性慳法故，雖現有法而不給施，是名第二他勝處法。若諸菩薩長養如是種類忿纏，由是因緣，不唯發起麁言便息，由忿蔽故加以手足塊石刀杖捶打傷害損惱有情，內懷猛利忿恨意樂；有所違犯他來諫謝，不受不忍不捨怨結，是名第三他勝處法。若諸菩薩謗菩薩藏，愛樂宣說開示建立像似正法，於像似法或自信解或隨他轉，是名第四他勝處法。如是名為菩薩四種他勝處法。菩薩於四他勝處法，隨犯一種況犯一切，不復堪能於現法中增長攝受菩薩廣大菩提資糧，不復堪能於現法中意樂清淨，是即名為相似菩薩非真菩薩。菩薩若用軟中品纏毀犯四種他勝處法，不捨菩薩淨戒律儀；上品纏犯即名為捨。若諸菩薩毀犯四種他勝處法，數數現行都無慚愧、深生愛樂見是功德，當知說名上品纏犯，非諸菩薩。暫一現行他勝處法，便捨菩薩淨戒律儀。如諸苾芻犯他勝法，即便棄捨別解脫戒。若諸菩薩由此毀犯，棄捨菩薩淨戒律儀，於現法中堪任更受；非不堪任，如苾芻住別解脫戒犯他勝法，於現法中不任更受。
If bodhisattvas uphold the precepts and ethical disciplines, there are four major defeat (pārājika) offenses. What are these four?
First, if a bodhisattva, out of desire for gain, offerings, or praise, praises themselves and disparages others—this is the first major defeat offense.
Second, if a bodhisattva possesses some wealth but is stingy with it, and when someone poor, suffering, or without support comes seeking help, they feel no compassion and do not give; or when someone comes seeking the Dharma, but the bodhisattva is stingy with the teachings and refuses to share the Dharma they possess—this is the second major defeat offense.
Third, if a bodhisattva nurtures a habit of anger, and due to this, they not only use harsh words, but driven by rage, they strike, injure, or harm living beings with their hands, feet, stones, or sticks; and if someone later apologizes or tries to reconcile, they refuse to accept, forgive, or let go of the grudge—this is the third major defeat offense.
Fourth, if a bodhisattva slanders the bodhisattva scriptures, delighting instead in proclaiming, explaining, and promoting distorted teachings that only resemble the true Dharma, whether they personally believe in such distorted teachings or follow others in doing so—this is the fourth major defeat offense.
These are called the four major defeat offenses for bodhisattvas. If a bodhisattva violates even one of these, let alone all four, they can no longer cultivate or gather the vast provisions for enlightenment in this lifetime, nor can they maintain a pure intention. They become a bodhisattva in name only, not a true bodhisattva.
When a bodhisattva commits these four offenses with a mild or moderate degree of defilement, they have not abandoned the bodhisattva precepts. However, if they commit them with severe defilement, then they have abandoned the precepts.
If a bodhisattva repeatedly commits these four offenses without any shame or remorse, delights in them, and sees them as virtuous, they are said to be committing a severe offense, and are not to be considered a bodhisattva. However, if a bodhisattva commits a major defeat offense only once, they have abandoned the pure bodhisattva precepts.
In contrast, when a monk (bhikṣu) commits a defeat offense, they immediately lose their individual liberation (prātimokṣa) vows. But if a bodhisattva commits such an offense and thus abandons the pure bodhisattva precepts, they are still able to receive them again in this lifetime. They are not incapable of taking them again, unlike a monk who, after committing a defeat offense while abiding in the individual liberation vows, cannot take them again in this lifetime.
「如是菩薩所受淨戒，於餘一切所受淨戒，最勝無上無量無邊，大功德藏之所隨逐。第一最上善心意樂之所發起，普能除滅於一切有情一切種惡行。一切別解脫律儀，於此菩薩律儀戒，百分不及一、千分不及一，數分、計分、算分、喻分乃至鄔波尼殺曇分亦不及一，攝受一切大功德故。」
"Thus, the pure precepts received by a bodhisattva far surpass all other pure precepts. They are supreme, boundless, and immeasurable, accompanied by a great treasury of merit. They are initiated from the foremost and highest virtuous mind and intention, and can universally eliminate all kinds of evil actions toward all sentient beings. All other codes of individual liberation—when compared to this bodhisattva's code of discipline—do not amount to even one percent, one thousandth, or one hundred-thousandth; they cannot be compared by fractions, calculations, analogies, or any measure, because this code encompasses all great virtue and merit."
如是已作受菩薩戒羯磨等事，授受菩薩俱起供養，普於十方無邊無際諸世界中諸佛菩薩頂禮雙足恭敬而退。
Thus, having completed the ceremonies for receiving the Bodhisattva precepts, both the teacher and the disciple offered together to all Buddhas and Bodhisattvas in the infinite, boundless worlds throughout the ten directions. They bowed their heads at the feet of the Buddhas and Bodhisattvas with reverence and then withdrew.
又諸菩薩，不從一切諸聰慧者求受菩薩所受淨戒。無淨信者不應從受，謂於如是所受淨戒，初無信解不能趣入、不善思惟，有慳貪者、慳貪蔽者、有大欲者、無喜足者，不應從受。毀淨戒者，於諸學處無恭敬者、於戒律儀有慢緩者，不應從受。有忿恨者、多不忍者、於他違犯不堪耐者，不應從受。有懶惰者、有懈怠者，多分耽著日夜睡眠，樂倚樂臥、樂好合徒侶、樂嬉談者，不應從受。心散亂者，下至不能𤛓牛乳頃善心一緣住修習者，不應從受。有闇昧者、愚癡類者、極劣心者、誹謗菩薩素呾纜藏及摩呾理迦者，不應從受。又諸菩薩，於受菩薩戒律儀法雖已具足受持究竟，而於謗毀菩薩藏者無信有情，終不率爾宣示開悟。所以者何？為其聞已不能信解，大無知障之所覆蔽便生誹謗。由誹謗故，如住菩薩淨戒律儀成就無量大功德藏，彼誹謗者亦為無量大罪業藏之所隨逐，乃至一切惡言惡見及惡思惟，未永棄捨終不免離。
Moreover, Bodhisattvas should not receive the pure precepts of a Bodhisattva from just anyone with knowledge or intelligence. They should not receive them from those who lack pure faith—meaning those who have no initial trust or understanding of these precepts, cannot enter into them, do not reflect on them properly, are stingy, are dominated by stinginess, have excessive desires, or are never content. They should not receive them from those who have broken the pure precepts, who have no respect for the rules of training, or who are negligent and careless regarding moral discipline. They should not receive them from those who are angry, easily irritated, or intolerant of others' transgressions. They should not receive them from those who are lazy, indolent, who indulge in sleeping day and night, who love to lean back or lie down, who enjoy gathering with companions and engaging in idle chatter. They should not receive them from those whose minds are scattered and unable to focus single-pointedly on goodness even for the time it takes to milk a cow. They should not receive them from those who are dull, foolish, weak-minded, or who slander the Bodhisattva scriptures and their commentaries.
Furthermore, even after Bodhisattvas have fully received and observed the Bodhisattva precepts, they should never casually reveal or explain them to those lacking faith who slander the Bodhisattva teachings. Why? Because such people, upon hearing them, cannot trust or understand them—obscured by immense ignorance—and will instead slander them. Through this slander, just as those who uphold the pure Bodhisattva precepts accumulate an immeasurable treasury of virtue, so too do these slanderers become accompanied by an immense treasury of negative karma, and until they completely abandon all evil speech, wrong views, and harmful thoughts, they will never be free from it.
若諸菩薩欲受菩薩淨戒律儀，若不會遇具足功德補特伽羅，爾時應對如來像前自受菩薩淨戒律儀。應如是受。偏袒右肩右膝著地，作如是言：「我如是名。仰啟十方一切如來、已入大地諸菩薩眾，我今欲於十方世界佛菩薩所，誓受一切菩薩學處、誓受一切菩薩淨戒，謂律儀戒、攝善法戒、饒益有情戒。如是學處、如是淨戒，過去一切菩薩已具，未來一切菩薩當具，普於十方現在一切菩薩今具。於是學處、於是淨戒，過去一切菩薩已學，未來一切菩薩當學，普於十方現在一切菩薩今學。」第二第三亦如是說，說已應起。所餘一切如前應知。
If a bodhisattva wishes to receive the pure precepts and ethical code of the bodhisattva path, but encounters no suitable teacher who fully embodies these qualities, they may make their vow before an image of the Tathagata instead. The ceremony should be conducted as follows:
Expose your right shoulder, kneel on your right knee, and declare: "I, [your name], humbly call upon all Tathagatas throughout the ten directions and all bodhisattvas who have entered the great ground. I now vow before all Buddhas and bodhisattvas in the ten directions to undertake all bodhisattva trainings, to accept all pure bodhisattva precepts—namely, the precept of ethical discipline, the precept of cultivating wholesome qualities, and the precept of benefiting living beings. Just as all bodhisattvas of the past, present, and future have fully possessed these trainings and precepts, I too now receive them. Just as all bodhisattvas of the past have studied, all bodhisattvas of the future will study, and all bodhisattvas of the present are studying these trainings and precepts, I too now undertake them."
Repeat this declaration a second and third time. After the third recitation, stand up. The remaining procedures follow the previously described guidelines.