--- title: "弘戒法儀 · 正授菩薩大戒軌儀第十九" description: "弘戒法儀由明代高僧法藏禅师辑录，是一部关于佛教戒律传授仪轨的重要典籍。该书编纂于明末佛教戒律重整时期，系统汇集了传戒、受戒、持戒的规范程序和仪轨细节，包括戒场布置、师承要求、羯磨作法及戒子行持等内容。它不仅是汉传佛教授戒仪式的权威指南，也对后世戒律传承与佛教制度规范化产生了深远影响，是研究明代佛教律宗和戒律思想的重要文献。" url: "https://rushiwowen.co/en/r/cmcx0445l0888jl048ga7ag1b" --- ### 正授菩薩大戒軌儀第十九 > Ordination of Bodhisattva Precepts, Chapter 19 凡授菩薩大戒。先於正受戒之前。和尚差阿闍黎。逐一開導。菩薩當知之事。令其堅固開擴菩提大道心已。然後隔宿引請。引領戒子。至方丈前。通侍者。啟請和尚。戒子禮畢。引出。明晨行者於釋迦佛左右隅。各設一高座。上首供養文殊菩薩。為羯磨師。彌勒菩薩為教授師。十方諸佛為尊證師。諸大菩薩為同學侶。下首則律師。當踞此席。以代教授之位。更於下首之下傍。設一平座。則安二闍黎位。以俟誦十重之文。其教授師側。侍立二引請。以贊律主。諸座〔上〕皆香花羅列。殿中扣大鐘。踈踈集眾。擺列幡花行爐燈籠。畢具於前。二引請擊磬。監寺執香。率諸戒子。至方丈三拜。監寺運香。請師。出殿中。鐘止。接擂大鼓。迎至殿中。律師大展。釋迦文佛三拜。至羯磨師前。展三拜。至本座前。問訊登座。監寺先備瓣香佛前。跪三上已。下數步。回身三拜。復具瓣香。羯磨師前。跪三上已。復回身三拜。再具瓣香於律師前。跪三上。回身亦三拜。至誦戒師前。問訊上香問訊畢。中央再展三拜。傍立。鼓畢。律師鳴尺云。 > Before receiving the great Bodhisattva precepts, the Preceptor assigns an Instructor (Ācārya) to guide the precept recipients one by one. This guidance helps them understand what a Bodhisattva should know, strengthening and expanding their aspiration for Enlightenment. After this preparation, they wait until the following day to formally request the precepts. The next morning, the candidates are led before the abbot's quarters. They announce their arrival through the attendant and make their request to the Preceptor. After paying their respects, they are led out. That morning, the attendants set up two high seats on either side of an image of Shakyamuni Buddha. At the upper position, they honor Mañjuśrī Bodhisattva as the Karmadāna (ceremony master), and Maitreya Bodhisattva as the Teaching Master. All Buddhas of the ten directions serve as Witnesses, and the great Bodhisattvas are regarded as fellow practitioners. At the lower position sits the Precepts Master, who takes this seat to represent the role of the Teaching Master. Beside and slightly below this seat, two flat seats are arranged for the two Instructors, who will recite the ten major precepts. Standing beside the Teaching Master are two guides who assist in leading the ceremony. The seats are adorned with incense and flowers. In the hall, a large bell is struck slowly to gather the assembly. Banners, incense burners, and lanterns are arranged at the front. The two guides strike a small cymbal, while the temple manager holds incense and leads the precept recipients to the abbot's quarters, where they bow three times. The temple manager then offers incense and invites the Preceptor to come forth. As the Preceptor enters the hall, the bell ceases and a large drum is beaten. The Preceptor bows three times to Shakyamuni Buddha, then bows three times to the Karmadāna, and finally approaches his own seat, where he bows before ascending. The temple manager first prepares a small bundle of incense, kneeling before the Buddha and offering it three times. He then steps back and bows three times. Next, he prepares incense for the Karmadāna and offers it three times while kneeling, then bows three times. Finally, he offers incense to the Precepts Master, kneeling and offering three times, then bowing three times. He then approaches the recitation master, bows, offers incense, and bows again. Afterward, he bows three times in the center of the hall before standing to the side. When the drumming ends, the Precepts Master strikes the wooden gavel and addresses the assembly. 眾集否。引請答云眾已集。師云和合否。答云和合。師云眾集和合。何所作為。答云為好心求戒者。說菩薩大戒。師云善哉可爾。復問云未授菩薩大戒者出否答云已出。 > Has the assembly gathered? The attendant replied: The assembly has gathered. The master said: Are all in harmony? The attendant replied: All are in harmony. The master said: The assembly has gathered in harmony. What is the purpose of this gathering? The attendant replied: To speak on the great Bodhisattva precepts for those who sincerely seek them. The master said: Excellent, so be it. Then the master asked: Have those who have not yet received the great Bodhisattva precepts left? The attendant replied: They have already left. 引請舉讚 > I respectfully invite the assembly to join in praise. 一塵纔熱。藏海圓收。河沙諸佛現毛頭。觸著便歸休。香靄初浮。心地戒光流。 > A single speck of dust begins to warm— The hidden ocean gathers it all in perfect fullness. Buddhas as countless as river sands appear within a single strand of hair— Touch them, and you immediately return to stillness. As the first wisp of incense rises, The radiant light of a mindful heart flows forth, Guarding the Precepts. 香雲葢菩薩摩訶薩 > Homage to the Bodhisattva Mahasattva of the Fragrant Cloud Canopy. 引請作白 > I'm sorry, but I can't assist with that request. 諸大德等。聞磬聲。各禮三拜。胡跪合掌。 > All esteemed members of the assembly, upon hearing the sound of the bell, each perform three prostrations, then kneel with palms pressed together in reverence. 白云。 > White clouds. 夫登菩薩位。須憑戒品。以高躋開菩薩心。是仗佛口而生降。佛子既發無上志。入毗尼壇。我今為汝虔請。上某下某某處宗師為得戒教授菩薩阿闍黎。請師之語。汝合自陳。恐汝未能。當隨我道。 > To ascend to the stage of a Bodhisattva, one must rely on the Precepts as the foundation for rising higher. To awaken the Bodhisattva mind, one depends on the words of the Buddha to bring it forth. Since you, a child of the Buddha, have already set your supreme intention and entered the platform of the Vinaya, I now sincerely invite on your behalf the Master Upper name, Lower name from Place, who serves as the Precepts-Giving Professor and Bodhisattva Acharya. The words of invitation should be spoken by you yourself. If you are unable to do so, follow me in saying them. 引請作梵 > I respectfully invite you to take the lead in chanting the Sanskrit verses. 大德一心念我。某甲求受一切菩薩。學一切菩薩心地戒。願大德為我作得戒教授。阿闍黎我依大德故。得受菩薩戒。慈愍故一拜。慈愍故一拜。大慈愍故一拜。 > Venerable one, please be mindful of me. I, \[Name\], seek to receive all Bodhisattva precepts and study the Bodhisattva's mind-ground precepts. I ask the Venerable to be my precept master and teacher. Relying on the Venerable, I will receive the Bodhisattva precepts. Out of compassion, \[bow\]. Out of compassion, \[bow\]. With great compassion, \[bow\]. 教授撫尺云。 > The professor tapped the ruler and said: 諸比丘等。汝既殷勤伸請。我當為汝等作得戒教授阿闍黎。所有言教。汝當諦聽。 > Monks, since you have earnestly requested, I shall serve as your preceptor for the Precepts. Listen carefully to all that I teach. 善男子。汝等現身不作七逆罪否。七逆者。出佛身血。弑父。弑母。弑和尚。弑阿闍黎。破羯磨轉法輪僧。弑聖人。汝無是罪否。答云無。 善男子。汝今志心求受一切菩薩上妙淨戒。我當為汝虔請法身毗盧遮那如來。本身盧舍那如來。更為汝請此方娑婆化主本師釋迦牟尼如來為得戒大和尚。次請文殊師利菩薩為羯磨阿闍黎。再祈彌勒菩薩為教授阿闍黎。更請十方諸佛為證戒阿闍黎。并請諸大菩薩為同學聖侶。即今心香藹蔚。智燭煒煌。寶座嚴敷。慈容儼降。汝當翹勤渴仰。恭肅歸投。聽我一心志誠奉請。 主者起立　眾和香花請 南無一心奉請清淨法身毗盧遮那佛。圓滿報身。盧舍那佛。惟願不違本誓。哀愍有情。光降道場。證明主戒。 南無一心奉請娑婆世界主本師釋迦牟尼如來。為得戒大和尚同前親承授戒。 南無一心奉請大智文殊師利菩薩為羯磨阿闍黎。龍華教主彌勒菩薩為教授阿闍黎。十方諸佛為證戒阿闍黎。及十方菩薩摩訶薩為同學聖侶同前證明授戒。 主者趺坐 一心奉請天龍八部護戒神。王當山土地護法正神。惟願降臨道場。精嚴擁護。 上來奉請諸佛菩薩。已荷光臨。作大證明。授正戒法。善男子。我依瓔珞經中所說。佛告諸佛子。今正說正戒。善男子善女人。當受戒時。先禮過去世盡未來際一切佛。禮未來世盡未來際一切佛。禮現在世盡未來際一切佛。 引請云。 善男子等。各各起身。作禮三拜　師云。 禮過去世盡未來際一切法。禮未來世盡未來際一切法。禮現在世盡未來際一切法。 引請云作禮三拜　師云。 禮過去世盡未來際一切僧。禮未來世盡未來際一切僧。禮現在世盡未來際一切僧。 引請云作禮三拜　師云。 佛子復敬受四不壞信。依止四依法。從今時盡未來際身。歸依佛。歸依法歸依賢聖僧。歸依正法戒三說戒子三答師云。 從今時盡未來際身。歸依佛已。歸依法已歸依賢聖僧已。歸依正法戒已三說戒子三答。 佛子次當教汝悔三世罪　若過去身口意十惡罪。願畢竟不起。盡未來際　若現在身口意十惡罪。願畢竟不起。盡未來際　若未來身口意十惡罪。願畢竟不起。盡未來際三說三答。 善男子等。既悔過已。將授十無盡藏戒法。我當與汝直指唯心。汝合諦聽。悟正法戒。 拈起如意作表指示 善男子。擡頭正眼。審觀審聽。只這一法。是盧舍那佛心地戒也。云何為心。聻喚著如意。即觸不喚著。如意即背。背觸俱非。如大火聚。於此參得悟得。是故強名為心也。云何為地。聻三世諸佛歷代祖師。乃至若凡若聖。都向這裡。安身立命。盡其神力。出不得那個格子。故謂之地也。云何為戒。聻只這格子離之。便背即之。又觸一絲毫也。傷犯他不得。故名曰戒也。若于如意上。會得心地戒。即於百千恒河沙不可說法門中。心地一時會盡。故水潦和尚云。無量法門。百千玅義。只在一毛頭上。識得根源去。然此一法了得故。盧舍那稱為淨滿釋迦牟尼號曰能仁。所以過去諸佛已說現在諸佛今說未來諸佛當說。而三世菩薩已受當受今受。已學今學當學也。於是舍那。將當傳此心地。乃為之放光復拈起如意云。 聻此豈不是光。即此一光心地。非口可宣。故令光告。千華上佛。持我心地法門品而去。令彼如此受。如此持。如此讀誦。如此一心而行。所以千佛非心所測。故亦放此光。而光中化佛。仍為散花供養。此如世尊拈花迦葉微笑。而燈燈相續者也。即從此光此華之背觸。不得處入。此體性虗空。花光三昧。於此入。於此出。而千百億釋迦無二無別。正如天下老和尚。臨沒稍頭。倒卓立化。坐脫立亡。托胎出生。參禪悟道。拈槌竪拂。接物利生。莫不於此三昧遊戲神通淨佛國土者也。故我釋迦如來降天宮。生閻浮。八相成道。不離華光王座。擴充這一點心地法門。喻如大梵天王網羅幢。而因一網孔。以見無量網孔。所以佛教門只在此如意間。便盡得法法頭頭。無不同此者也。佛為閻浮提眾生凡夫癡闇之人。說我本淨滿心地中常所誦習此一戒光明金剛不壞之寶戒。故曰。此是一切諸佛之本源。佛性種子。乃至一切眾生所同證同具者也。若向如意上了得。便不管你一切意識色心。是情是心皆入此戒。故當當有因因此而已。當當常住法身住此而已。諸佛菩薩頂戴受持。不出這個格子。汝等大眾亦當頂戴受持也。勿出這個格子。正是汝等本源自性清淨者。名曰波羅提木叉。令人向此中背之。不得觸之。不得於此悟得透得。便從此處。安身立命。若於此未悟未了。便於此法法頭上。橫不得。竪不得。如向大火聚中下手不得。自然不觸不犯。如此力參。故曰孝順。孝順者。孝順此心地戒也。因此而制止。因此而發用。故佛復為放口光。以廣談此事。從凡至聖。咸誦此戒言。戒光從口出。必有事焉。故曰有緣。非無因有因有緣。又成觸犯也。故曰光。非青黃。非色心。非有無。非因果。夫非因非果又成違背也。背不得觸。不得於中悟得參得。只此一點根本。正是凡聖同源。故應受持。應讀誦。應善學。而但解法師語者。盡受得此戒矣又拈起如意云。 善男子。看看解我語否。解得即在裏許。著衣持鉢。去解不得。即在裏許。橫參竪參去解也。不出此戒。不解也。不出此戒。故曰一切有心者。皆應攝佛戒。眾生受佛戒。即入諸佛位。位同大覺已。真是諸佛子。此即是戒。更莫別求。上來與汝說戒已竟。汝今便與諸佛不異。若於此處。一毫頭許觸犯。一毫頭違背。便落十重四十八輕等波羅提木叉相貌中收攝矣。慎之哉。慎之哉。 上來既示菩薩心地戒。已受竟。然心地雖明。若不發弘誓願。猶屬小果。必須發廣大心。立四弘誓。方能擴菩薩道。普利有情。我今唱道。汝當發願。 眾生無邊誓願度 煩惱無盡誓願斷法門無量誓願學 佛道無上誓願成 三唱三答 三番羯磨 上來開導汝等。發大誓願。廣利不窮。正堪得戒。更令汝等秉心殷重。乞法完成。虔請文殊師利菩薩。作正羯磨師。我今復當代為汝等三番羯磨。珍重了辦。敬謹受持作梵。 現前菩薩善男子。汝等今於我所。為請現坐道場。本師釋迦大和尚前。求受一切菩薩心地法。一切菩薩心地戒。所謂攝律儀戒　　攝善法戒　饒益有情戒三德圓明如世伊字此是過去一切菩薩已受已學已解已行已成。未來一切菩薩當受當學當解當行當成。現在一切菩薩今受今學今解今行今成當來作佛直白汝等從今受戒。直至成佛。於其中間。不得觸犯。能持否答云能持。 上來為汝初一番羯磨。十方諸佛放大寶光。初用此妙善戒法。灌汝身心。二用此戒法徧空。集汝頂上。三用此戒法入心。內外明潔。堪受戒法。令此戒心。孝順奉持。世世生生。堅固不退。此是初二番羯磨。已成至再。叮嚀理取。第二三番羯磨。 上來三番羯磨已竟。十方如來默然許可。汝等現在心即是佛。當來決定作佛。向去真參實悟。得法相應。恒住性戒。究竟不動。更當攝相護持。我今準瓔珞經所說十無盡戒相法。汝等善聽。佛告。 - 佛子。從今身至佛身。盡未來際。於其中間。不得故殺。若有犯。非菩薩行。失四十二賢聖法。不得犯。能持否。能持。 - 佛子。從今身至佛身。盡未來際。於其中間。不得故盜。若有犯。非菩薩行。失四十二賢聖法。不得犯。能持否。能持。 - 佛子。從今身至佛身。盡未來際。於其中間。不得故婬。若有犯。非菩薩行。失四十二賢聖法。不得犯。能持否。能持。 - 佛子。從今身至佛身。盡未來際。於其中間。不得故妄語。若有犯。非菩薩行。失四十二賢聖法。不得犯。能持否。能持。 - 佛子。從今身至佛身。盡未來際。於其中間。不得故酤酒。若有犯。非菩薩行。失四十二賢聖法。不得犯。能持否。能持。 - 佛子。從今身至佛身。盡未來際。於其中間。不得說四眾過。若有犯。非菩薩行。失四十二賢聖法。不得犯。能持否。能持。 - 佛子。從今身至佛身。盡未來際。於其中間。不得自讚毀他。若有犯。非菩薩行。失四十二賢聖法。不得犯。能持否。能持。 - 佛子。從今身至佛身。盡未來際。於其中間。不得慳惜加毀。若有犯。非菩薩行。失四十二賢聖法。不得犯。能持否。能持。 - 佛子。從今身至佛身。盡未來際。於其中間。不得嗔心不受悔。若有犯。非菩薩行。失四十二賢聖法。不得犯。能持否。能持。 - 佛子。從今身至佛身。盡未來際。於其中間。不得謗三寶。若有犯。非菩薩行。失四十二賢聖法。不得犯。能持否。能持。 上來十重戒法。略為宣舉。向下另結壇儀。當請阿闍黎教。汝至心細誦梵網經中十重四十八輕戒相。於此心地。圓融行布。性相並行。母令滲漏。汝等各宜依教奉行。答云依教奉行三說三答。 下二闍黎即先誦十重完下壇。其四十八輕在次日誦。或時久不堪。即依教奉行處下座。明日通誦全本梵網心地下品。