菩薩瓔珞本業經 2.60

2.60

「佛子！受十無盡戒已，其受者過度四魔、越三界苦。從生至生不失此戒，常隨行人乃至成佛。佛子！若過去未來現在一切眾生，不受是菩薩戒者，不名有情識者；畜生無異，不名為人；常離三寶海，非菩薩非男非女非鬼非人，名為畜生、名為邪見、名為外道不近人情。故知菩薩戒有受法而無捨法，有犯不失，盡未來際。若有人欲來受者，菩薩法師先為解說讀誦，使其人心開意解生樂著心，然後為受。又復法師能於一切國土中，教化一人出家受菩薩戒者，是法師其福勝造八萬四千塔，況復二人三人乃至百千，福果不可稱量。其師者，夫婦六親得互為師授。其受戒者，入諸佛界菩薩數中，超過三劫生死之苦，是故應受。有而犯者，勝無不犯，有犯名菩薩，無犯名外道。以是故，有受一分戒名一分菩薩，乃至二分三分四分，十分名具足受戒。是故菩薩十重、八萬威儀戒，十重有犯無悔，得使重受戒；八萬威儀戒盡名輕，有犯得使悔過對首悔滅。一切菩薩凡聖戒盡心為體，是故心亦盡戒亦盡，心無盡故戒亦無盡。六道眾生受得戒，但解語，得戒不失。佛子！三世劫中一切佛常作是說，我今在此樹下為十四億人說，住前信想菩薩初受戒法。佛子！是信想菩薩，於十千劫行十戒法，當入十住心。佛子！當先為諸大眾受菩薩戒，然後為說瓔珞經，同見同行。」

"Disciples of the Buddha! Having received the ten inexhaustible precepts, the recipient transcends the four Māras and crosses beyond the sufferings of the three realms. From rebirth to rebirth, one does not lose these precepts; they constantly follow the practitioner until the attainment of Buddhahood. Disciples of the Buddha! If all sentient beings of the past, future, and present do not receive these bodhisattva precepts, they are not named beings with conscious awareness; no different from beasts, they are not named humans; they are perpetually separated from the ocean of the three jewels; they are not bodhisattvas, not men, not women, not ghosts, and not humans; they are named beasts, named those with wrong views, and named non-Buddhists who are devoid of human feeling. Therefore know that bodhisattva precepts have a method of reception, but no method of renunciation; even if there is a transgression, they are not lost, down to the limit of the future. If someone wishes to come and receive them, the bodhisattva Dharma master should first explain, read, and recite [them] for them, causing that person's mind to open and intention to understand, generating a mind of delight and attachment; only then bestow them upon the person. Furthermore, if a Dharma master can transform and guide one person in all lands to go forth from the household life and receive the bodhisattva precepts, the merit of this Dharma master surpasses building eighty-four thousand stupas, how much more so for two persons, three persons, or even hundreds and thousands—his meritorious fruits cannot be measured. As for the preceptors, husbands and wives and the six relations may mutually serve as preceptors and bestow them. Those who receive the precepts enter the realm of the Buddhas and the count of bodhisattvas, surpassing the suffering of birth and death for three kalpas; therefore, they should receive them. Having them and transgressing them is superior to having none and not transgressing; having transgressions, one is named a bodhisattva; having no transgressions, one is named a non-Buddhist. For this reason, receiving one part of the precepts is called a one-part bodhisattva, up to two parts, three parts, four parts; and ten parts is called complete reception of the precepts. Therefore, regarding the bodhisattva's ten grave precepts and eighty thousand deportment precepts: for the ten grave precepts, if there is a transgression without repentance, one can be made to receive the precepts again; the eighty thousand deportment precepts are all called minor—if there is a transgression, one can be made to repent and eradicate it face-to-face. For all bodhisattvas, both ordinary and noble, the precepts have the mind as their essence; therefore, if the mind were exhausted, the precepts would also be exhausted, but because the mind is inexhaustible, the precepts are also inexhaustible. Sentient beings of the six destinies who can receive the precepts, as long as they understand speech, obtain the precepts and do not lose them. Disciples of the Buddha! All Buddhas throughout the kalpas of the three times constantly make this statement. I now, beneath this tree, speak for fourteen hundred million people the method for initial reception of the precepts by bodhisattvas of faith and thought prior to the abodes. Disciples of the Buddha! These bodhisattvas of faith and thought, practicing the dharma of the ten precepts for ten thousand kalpas, will enter the mind of the ten abodes. Disciples of the Buddha! You should first transmit the bodhisattva precepts to the great assemblies, and only then expound the Necklace Sūtra, having the same view and the same practice."