[1003b10] 爾時盧舍那佛，為此大眾略開百千恒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, Rocana Buddha, within the Mind-Ground, wishing to reveal for the Mahāsaṃgha the hundred-thousand sands of the Ganges of aprameya Dharmaparyāyas, explained but what could fit on the tip of a single hair:
“This has been previously explained by all of the former Buddhas, will be explained by the future Buddhas, and is now explained by the present Buddhas. The bodhisattvas of the three times have studied these, will study them, and are now studying them. I had previously cultivated this Cittabhūmi for a hundred kalpas, and I am called Rocana. You and the various Buddhas have been transformed due to this which I have expounded — endowing all sentient beings with the Path that Reveals the Cittabhūmi.”
Then, above the Padmāsanagarbhalokadhātu’s Tejorāśidivyaprabhāsasiṃhāsana, Vairocana Buddha issued forth His manifold rays, and thus addressed the Buddhas atop the thousand kusumas:
“Uphold My Chapter on the Cittabhūmi Dharmaparyāya and withdraw, roll it forward unto the ten-thousand śatasahasra Śākyans and unto all the sentient beings, explaining to them each of its section in the order that was explained in the Cittabhūmi Dharmaparyāya Chapter. You all ought to accept, uphold, read, and recite with a single-mind, and to practise it.”
[1003b20] 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。
At that time, the Buddhas atop the thousand kusumas, the thousands of the hundred-śatasahasra Śākyans, arose from the Padmagarbhalokadhātu’s Tejorāśisiṃhāsanas, withdrew, with Their whole bodies issuing forth acintyas of rays, and with each ray transforming into aparimāṇas of Buddhas. At once They made offerings unto Rocana Buddha with aparimāṇas of blue, yellow, red, and white kusumas, upholding the intent of the above taught Cittabhūmi Dharmaparyāya Chapter, with each and every one withdrawing from this Padmagarbhalokadhātu and descending back into the world.
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。
Having descended, They entered the Svabhāvākāśakusumaprabhā Samādhi, returned beneath the Bodhivrkṣas within Their original lokadhātu Jambudvīpas, and emerged from the Svabhāvākāśakusumaprabhā Samādhi.
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。
Having emerged, while sitting upon Their Vajrasahasraprabhārājāsanas, They went to the Varaprabhāsabhā and expounded on the Ten Sāgaralokadhātus.
Furthermore, raising Their thrones, They went to the Indravimāna and expounded on the Ten Vihāras.
Furthermore, raising Their thrones, They went to the Yāmasvarga and expounded on the Ten Caryās.
Furthermore, raising Their thrones, They went to the Catursvarga and expounded on the Ten Pariṇāmaṇās.
Furthermore, raising Their thrones, They went to the Nirmāṇaratisvarga and expounded on the Ten Dhyānapattis.
Furthermore, raising Their thrones, They went to the Parinimirtavaśavartisvarga and expounded on the Ten Bhūmis.
Furthermore, raising Their thrones, They went to the Ekadhyānasvarga and expounded on the Ten Vajracittas.
Furthermore, raising Their thrones, They went to the Dvidhyānasvarga and expounded on the Ten Kṣānticittas.
Furthermore, raising Their thrones, They went to the Tridhyānasvarga and expounded on the Ten Praṇidhānacittas.
Furthermore, raising Their thrones, They went to the Caturdhyānasvarga, within the Maheśvaravimāna, and expounded on the Chapter of the Cittabhūmi Dharmaparyāya spoken by Vairocana Buddha, the primordial foundation of the ātman, within the Padmagarbhalokadhātu.
The rest of the thousands of the hundred-śatasahasra Śākyans had also done the same without duality and without distinction. As was expounded within the Chapter of the Bhadrakalpa.
[1003c08] 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。
At that time, Śākyamuni Buddha, from His first manifestation within the eastern direction of the Padmagarbhalokadhātu, came and entered into the devarājavimāna, and from within there expounded on the Sūtra on the Teaching and Transformation of Māra, and then took birth below, within the southern Jambudvīpa, in the Kingdom of Kapilavastu, where His mother was named Māyā, and His father was named Śudhodhana.
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。
“I was named Siddhārtha, and since the age of seven, I achieved the Path of the Renunciant after thirty years, and thus I was named Śākyamuni Buddha. At the Bodhimaṇḍa, I sat upon the Vajrakusumaprabhārājāsana, and went to the Vimāna of Maheśvara Devarāja. From within there, I then expounded on the Ten Vihāras.”
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。
Therein, the Buddha contemplated the various jālas and dhvajas of Mahābrahma Devarāja, and due to this, expounded on how the aparimāṇas of lokadhātus resemble the apertures of those jālas, for just as each and every one of the lokadhātus each have their dissimilarities and each their own aparimāṇas of distinctions, the Buddhaśasanaparyāyas were also alike in this same way.
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癡闇之人，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。
“I have come to this lokadhātu eight-thousand times, and for the sake of this Sahālokadhātu, I sat at the Vajrakusumaprabhārājāsana, went to the Vimāna of Maheśvara Devarāja, and therein revealed the Meaning on the Chapter of the Cittabhūmi Dharmaparyāya for the whole of the Mahāsaṃgha.
After that, from the Vimāna of that Devarāja, I descended upon Jambudvīpa, and below the Bodhivrkṣa, for this above Bhūmi and for all of the pṛthagjanas, and the people of darkness and delusion, I expounded on this single Śīlaprabhāsa constantly recited from the initial arising of bodhicitta, within the Cittabhūmi of Vairocana Buddha, the primordial foundation of the ātman.
This Vajraratnaśīla is the source of all the Buddhas, the source of all the bodhisattvas, and the Sons of the Jinaputra. All of the sentient beings who have the Tathāgatagarbha, as well all of their manovijñāna, their nāmarūpa, and even their vedanā and citta, all enter into the Śīla of the Tathāgatagarbha. Because they definitively and always have the cause, they will definitively and always abide within the Dharmakāya.
And so in this way, the Ten Prātimokṣas will emerge within the lokadhātu, which is the Dharmaśīla, and which the sentient beings of the three times all receive and uphold upon their heads. I will now extensively expound on the Chapter of the Ten Akṣayagarbhaśīla for the Mahāsaṃgha, which is the śīla of the inherent self purity of all sentient beings.”
「我今盧舍那， 方坐蓮花臺，
周匝千花上， 復現千釋迦。
一花百億國， 一國一釋迦，
各坐菩提樹， 一時成佛道。
“I am now Rocana,
I sit everywhere atop the Padmamaṇḍapa;
Encircling atop a thousand kusumas,
I further manifest a thousand Śākyans.
Within a single kusuma is a hundred-śatasahasra deśas,
A single deśa has a single Śākyan;
Each One sits beneath a Bodhivrkṣa,
And at one time They attain the Buddhapatha.
如是千百億， 盧舍那本身，
千百億釋迦， 各接微塵眾，
俱來至我所， 聽我誦佛戒，
甘露門則開。 是時千百億，
還至本道場， 各坐菩提樹，
誦我本師戒。 十重四十八，
戒如明日月， 亦如瓔珞珠，
微塵菩薩眾， 由是成正覺。
In this way there are a thousand of these hundred-śatasahasras,
With Rocana as their primordial foundational body;
A thousand of these hundred-śatasahasra Śākyans,
Are each accompanied by paramāṇus of Saṃghas;
Each of you who gather and draw near to Me,
Hear Me recite this Buddhaśīla,
For the Amṛtadvāra shall henceforth be revealed for all.
Therein, the thousands of the hundred-śatasahasras,
Returned to Their original Bodhimaṇḍas;
Each were seated beneath the Bodhivrkṣa,
And recited the Śīla of the Primordial Master of the Ātman.
The Ten Major and Forty-Eight Minor,
These precepts are like the radiance of Sūrya and Candra;
They are also like the Muktāhāra;
The paramāṇus within the Bodhisattvasaṃgha,
Through these, attain Saṃbodhi.
是盧舍那誦， 我亦如是誦，
汝新學菩薩， 頂戴受持戒，
受持是戒已， 轉授諸眾生，
諦聽我正誦， 佛法中戒藏，
波羅提木叉， 大眾心諦信。
These, Rocana recites,
And I too recite them;
You newly-aspiring Bodhisattvas,
Shall receive and uphold this śīla atop your heads,
And having received and upheld this śīla,
You shall impart them on to all the various sentient beings;
So listen carefully for I shall rightly recite them,
That is, to the Śīlaskandha within the Buddhadharma,
That is, the Prātimokṣa,
It is the Mind of the True Faith of the Mahāsaṃgha.
汝是當成佛， 我是已成佛，
常作如是信， 戒品已具足。
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，
大眾皆恭敬， 至心聽我誦。」
“You will necessarily attain Buddhahood,
Just as I had fully attained Buddhahood”;
Eternally generating faith in this way,
One will be fully endowed with the Śīlāṅga.
All those who have a mind,
Will all necessarily retain the Buddhaśīla;
Sentient beings who receive the Buddhaśīla,
Will then enter into Ranks of Buddhahood.
Having ranks equal to Bodhiranuttara,
They are truly then the multitudes of Jinaputras;
The Mahāsaṃgha shall all pay obeisance,
And listen to My recitation with a mind of utmost attention.”
[1004a23] 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，六欲天子，十六大國王，合掌至心聽佛誦一切佛大乘戒。
At that time, Śākyamuni Buddha, having first attained the Bodhiranuttara while sitting beneath the Bodhivrkṣa, began to impart the Bodhisattva Prātimokṣa:
“Filial reverence for one’s father and mother, for one’s teachers and bhikṣus, for the the Three Jewels, as well as filial respect toward the Dharma of the Ultimate Truth, these are all filial respect and are called that which is śīla, and is also called that which is restraint.”
The Buddha then issued forth aparimāṇas of rays from His mouth. Therein, the hundred-daśasahasra-śatasahasra Bodhisattvas in the Mahāsaṃgha, the Eighteen Retinues of the Brahmādevas, the Six Retinues of the Kāmadevaputras, the Sixteen Retinues of the Sixteen Mahādeśarājas, all placed their hands together in añjali and listened to the Buddha recite the Mahāyānaśīla of all the Buddhas, with utmost attention.
[1004a28] 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。
The Buddha addressed the various bodhisattvas, saying:
“Now every half month I personally recite this Dharmaśīla of the Various Buddhas. All of you bodhisattvas who have issued forth bodhicitta will also recite them, up to and including those on the Ten Prasthānas, the Ten Saṃvardhanas, the Ten Vajracittas, and all the bodhisattvas of the Ten Bhūmis will also recite them.
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。
Therefore, this Śīlaprabhāsa will issue forth from My mouth, and it is therefore with conditions and does not lack a cause. Each of these rays are neither blue, yellow, red, white, nor black, nor are they rūpa nor nāma, they are neither existent nor non-existent, and they are not a dharma of cause and effect, for these are the original self purity of all the Buddhas, they are the foundational indriya of the Bodhisattvas, and the foundational indriya of all the Jinaputras of the Mahāsaṃgha. Therefore, all of you Jinaputras within the Mahāsaṃgha ought to receive and uphold it, you ought to read and recite it, and you ought to study it well.
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、六欲天子、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。」
O Jinaputras! Listen attentively! Whether the one who receives this Buddhaśīla is a deśarāja, a rājaputra, one of his hundred officials or ministers, a bhikṣu, a bhikṣunī, one of the eighteen brahmadevas, one of the sixteen kāmadevaputras, one of the civilians or paṇḍakas, a male sex-worker or a female sex-worker, a male slave or a female slave, one of the eight classes of yakṣas or devatās or vajradevatās, an animal, or even up to and including a nirmāṇapuruṣa, those who merely understand the words of one’s dharmabhāṇaka, every single one of them will receive and obtain this Śīla, and will thus be named as Those Foremost in Purity.”
[1004b11] 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 addressed all the Jinaputras saying:
“There are Ten Major Prātimokṣas and if one receives this Bodhisattvaśīla and does not recite this Śīla, then he is not a bodhisattva, and not a Son of the Jinagotra. I also recite them in this way, as do all bodhisattvas who have attained bodhi, all bodhisattvas who will attain bodhi, and all bodhisattvas who now attain bodi. I have already briefly explained the characteristics and features of the Bodhisattva Prātimokṣa, you should constantly study these matters, and retain them within your mind, with a mind of utmost reverence.”
[1004b16] 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: “O Jinaputras! Whether one personally kills, or teaches people to kill, or uses expedient means to incite killing, or upon seeing the act of killing one delights in it, up to and including using spells to kill, then these are the causes of killing, the conditions of killing, the methods of killing, and the karma of killing. This includes even up to all the many ways of indirectly killing living beings. A bodhisattva ought to arouse an ever-abiding mind of maitrīkaruṇā, a respectful mind appropriate for a practitioner, one which skilfully saves and protects all sentient beings. However, if one instead indulges in a mind of pleasure for killing, this is a bodhisattva pārājika offence.”
[1004b21] 「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。
“O Jinaputras! Whether one personally steals, or teaches people to steal, or uses expedient means to incite stealing, these are the causes of stealing, the conditions of stealing, the methods of stealing, and the karma of stealing. Using a spell to steal, including up to stealing the possessions of bhūtas, the possessions of thieves, and even all forms of indirect stealing of possessions such as a needle, a blade of grass, is thus forth considered stealing. In contradistinction, a bodhisattva ought to generate a mind of the Tathāgatagarbha, one respectful and appropriate for a practitioner, one of maitrīkaruṇā, and one which always intends to help sentient beings to generate merit and to generate sukha. However, if instead one steals a person’s valuables, this is a bodhisattva pārājika offence.”
[1004b26] 「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。
“O Jinaputras! Whether one personally lusts, or teaches people to lust, or uses expedient means to incite lust, these are the causes of lust, the conditions of lust, the methods of lust, and the karma of lust. This includes up to lust toward female animals, or various female devatās or bhūtas, or lust performed with any other orifices. In contradistinction, a bodhisattva ought to generate a mind of respect appropriate for a practitioner, one which intends to save and deliver all sentient beings, and one which intends to endow beings with pure dharmas. However, if instead one arouses lust toward all beings, impartial even to a female animal, up to and including engaging in lust towards one’s mother, elder sister, younger sister, or one the one’s six close relatives, then because this constitutes one who is without a mind of maitrīkaruṇā, this is a bodhisattva pārājika offence.”
[1004c03] 「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。
“O Jinaputras! Whether one personally enacts false speech, or teaches people to use false speech, or one uses expedient means to incite false speech, these are the causes of false speech, the conditions of false speech, the methods of false speech, and the karma of false speech. This includes up to one saying that one has not seen what has been seen, saying that one has seen what one has not seen, or enacting false speech with one’s body or mind. In contradistinction, a bodhisattva ought to generate upright speech and upright views, and to give birth to upright speech and upright views in all beings. However, if instead one arouses all beings to generate incorrect speech, incorrect views, and incorrect karmas, this is a bodhisattva pārājika offence.”
[1004c08] 「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。
“O Jinaputras! Whether one personally sells alcohol, or teaches people to sell alcohol, these are the causes of selling alcohol, the conditions of selling alcohol, the methods of selling alcohol, and the karma of selling alcohol. All alcohol should never be sold, for alcohol is that which arouses the causes and conditions for future offences. In contradistinction, a bodhisattva ought to give birth to the wisdom of insight within all beings. However, if instead one produces the generation of a mind of erroneous views within any beings, this is a bodhisattva pārājika offence.”
[1004c13] 「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。
“O Jinaputras! Whether one personally broadcasts the past offences of renunciant or householder bodhisattva bhikṣus or bhikṣunīs, or teaches people to broadcast their past offences, these are the causes of broadcasting offences, the conditions of broadcasting past offences, the methods of broadcasting past offences, of the karma of broadcasting past offences. In contradistinction, a bodhisattva who hears any evil externalist or evil dviyānists broadcast any of the adharma or avinaya of those within the Buddhadharma, then he ought to always generate a mind of maitrīkaruṇā with which to teach and transform those assemblies of evil people, and to cause them to generate wholesome faith within the Mahāyāna. However, if instead a bodhisattva were to personally broadcast the past offences of those among the Buddhadharma, this is a bodhisattva pārājika offence.”
[1004c19] 「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。
“O Jinaputras! Whether one personally praise oneself while defaming others, or teaches people to praise oneself while defaming others, these are the causes of defaming others, the conditions of defaming others, the methods of defaming others, and the karma of defaming others. In contradistinction, a bodhisattva ought to take upon the defamation and shame in place of all sentient beings, to attribute any evil matters upon oneself, while crediting any good works unto others. If one praises one’s own merits while concealing the good works of others, and thus causes others to be defamed, this is a bodhisattva pārājika offence.”
[1004c24] 「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。
“O Jinaputras! Whether one is personally miserly, or teaches people to be miserly, these are causes of miserliness, the conditions of miserliness, the methods of miserliness, and the karma of miserliness. In contradistinction, a bodhisattva on seeing any poor person or a beggar, would provide all the necessities in accordance with that person needs. However, if a bodhisattva, with an evil mind or aversive mind, up to and including not providing one penny, or one needle, or one blade of grass, or does not utter a prose or verse or even a paramāṇu of Dharma for any Seeker of the Dharma, but instead scolds or reviles such a person, this is a bodhisattva pārājika offence.”
[1005a05] 「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。
“O Jinaputras! Whether one is personally angry, or teaches people to be angry, these are the causes of anger, the conditions of anger, the methods of anger, and the karma of anger. In contradistinction, a bodhisattva ought to generate deeds of wholesome roots and non-contention within all sentient beings, and to always generate a mind of karuṇā. However, if instead, among sentient beings, or among insentient beings, one uses harsh speech to scold and revile them, in addition to striking them with one’s hands, or one uses a knife or cane, and especially if one’s mind does not desist — or especially when a person seeks forgiveness, speaks wholesomely, and repents, but one still does not withdraw one’s anger — this is a bodhisattva pārājika offence.”
[1005a11] 「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。
“O Jinaputras! Whether one personally slanders of the Three Jewels, or teaches others to slander the Three Jewels, these are the causes of slander, the conditions of slander, the methods of slander, and the karma of slander. In contradistinction, a bodhisattva upon seeing or hearing any externalist or evil person use one but word to slander the Three Jewels, it feels like three-thousand spears piercing one’s own mind. How much the worse if one were to use one’s own speech to slander them, or does not generate a mind of faith, or does not generate a mind of respect appropriate for a practitioner. If instead one aids evil people or people with wrong views to slander the Three Jewels, this is a bodhisattva pārājika offence.”
[1005a16] 「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 of you benevolent ones ought to study these well! This is the Ten Bodhisattva Prātimokṣa Śīla, which you ought to study. Within them, one ought not to transgress even one, even to the extent of a paramāṇu, how much worse to then fully transgress all Ten Precepts. Were one to have transgressed in such a way, one would not have Bodhicitta within this very body. One will also lose the rank of a king, or the rank of a cakravartin. One will also lose the rank of bhikṣu or bhikṣunī. One will also lose the Ten Prasthānas, the Ten Saṃvardhanas, the Ten Vajracittas, the Ten Bhūmis, and the Sublime Fruit of the Eternally Abiding Tathāgatagarbha. All of these would be lost. Descending into the Three Evil Destinies, for two kalpas or three kalpas, one will be unable to hear the name of even one’s father or mother, let alone the Three Jewels. For these reasons one ought not to transgress even one. All of you various bodhisattvas are presently studying, will study, and have studied these, and in this way you ought to reverently study and uphold these Ten Śīlas. These are extensively explained within the Chapter of the Eighty-Thousand Modes of Conduct.”
Saddharmatā 