T24n1488_優婆塞戒經
大正藏第 24 冊 No. 1488 優婆塞戒經
No. 1488
優婆塞戒經卷第一
北涼中印度三藏曇無讖譯
集會品第一
如是我聞：
一時、佛在舍衛國祇樹林中阿那邠坻精舍，與大比丘僧千二百五十人，五百比丘尼，千優婆塞，五百乞兒。爾時、會中有長者子名曰善生，白佛言：「世尊！外道六師常演說法，教眾生言：『若能晨朝敬禮六方，則得增長命之與財。何以故？東方之土屬於帝釋，有供養者，釋提桓因則為護助。南方之土屬閻羅王，有供養者，彼閻羅王則為護助。西方之土屬婆樓那天，有供養者，彼婆樓那則為護助。北方之土屬拘毗羅天，有供養者，彼拘毗羅則為護助。下方之土屬於火天，有供養者，火天則為護助。上方之土屬於風天，有供養者，彼亦為護。』世尊！佛法之中，頗有如是六方不耶？」
「善男子！我佛法中亦有六方，所謂六波羅蜜。東方則是檀波羅蜜。何以故？始初出者，為出智慧光因緣故，彼東方者屬眾生心。若有眾生能供養彼檀波羅蜜，則為增長壽命與財。南方即是尸波羅蜜。何以故？尸波羅蜜名之為右。若人供養，亦得增長壽命與財。西方即是羼提波羅蜜。何以故？彼西方者名之為后，一切惡法棄於後故。若有供
【現代漢語翻譯】 現代漢語譯本
大正藏第 24 冊 No. 1488 《優婆塞戒經》
No. 1488
《優婆塞戒經》卷第一
北涼中印度三藏曇無讖譯
品第一
如是我聞：
一時，佛在舍衛國祇樹林中阿那邠坻（Anāthapiṇḍika）精舍，與大比丘僧千二百五十人，五百比丘尼，千優婆塞（Upāsaka），五百乞兒。爾時，會中有長者子名曰善生，白佛言：「世尊！外道六師常演說法，教眾生言：『若能晨朝敬禮六方，則得增長命之與財。何以故？東方之土屬於帝釋（Indra），有供養者，釋提桓因（Śakro devānām indraḥ）則為護助。南方之土屬閻羅王（Yamarāja），有供養者，彼閻羅王則為護助。西方之土屬婆樓那天（Varuna），有供養者，彼婆樓那（Varuna）則為護助。北方之土屬拘毗羅天（Kubera），有供養者，彼拘毗羅（Kubera）則為護助。下方之土屬於火天，有供養者，火天則為護助。上方之土屬於風天，有供養者，彼亦為護。』世尊！佛法之中，頗有如是六方不耶？」
「善男子！我佛法中亦有六方，所謂六波羅蜜（Pāramitā）。東方則是檀波羅蜜（Dāna Pāramitā）。何以故？始初出者，為出智慧光因緣故，彼東方者屬眾生心。若有眾生能供養彼檀波羅蜜（Dāna Pāramitā），則為增長壽命與財。南方即是尸波羅蜜（Śīla Pāramitā）。何以故？尸波羅蜜（Śīla Pāramitā）名之為右。若人供養，亦得增長壽命與財。西方即是羼提波羅蜜（Kṣānti Pāramitā）。何以故？彼西方者名之為后，一切惡法棄於後故。若有供
【English Translation】 English version
T24 No. 1488 The Upāsaka Precept Sutra
No. 1488
The Upāsaka Precept Sutra, Volume 1
Translated by Dharma-kṣema, a Tripitaka Master from Central India during the Northern Liang Dynasty
Chapter 1
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Śrāvastī, in the Anāthapiṇḍika (Anāthapiṇḍika) Monastery, with a great assembly of 1,250 monks, 500 nuns, 1,000 Upāsakas (Upāsaka), and 500 beggars. At that time, in the assembly, there was a son of a wealthy man named Good-born (善生), who said to the Buddha: 'World Honored One! The six heretical teachers (外道六師) constantly expound their teachings, instructing sentient beings to say: 'If one can respectfully bow to the six directions in the morning, one will gain increased life and wealth. Why is this so? The eastern direction belongs to Indra (帝釋), and those who make offerings will be protected and assisted by Śakro devānām indraḥ (釋提桓因). The southern direction belongs to Yamarāja (閻羅王), and those who make offerings will be protected and assisted by Yamarāja (閻羅王). The western direction belongs to Varuna (婆樓那天), and those who make offerings will be protected and assisted by Varuna (婆樓那). The northern direction belongs to Kubera (拘毗羅天), and those who make offerings will be protected and assisted by Kubera (拘毗羅). The lower direction belongs to the Fire God, and those who make offerings will be protected and assisted by the Fire God. The upper direction belongs to the Wind God, and those who make offerings will also be protected by him.' World Honored One! In the Buddha-dharma, are there such six directions?'
'Good man! In my Buddha-dharma, there are also six directions, which are the six Pāramitās (波羅蜜). The eastern direction is the Dāna Pāramitā (檀波羅蜜). Why is this so? The initial arising is for the sake of bringing forth the light of wisdom, and that eastern direction belongs to the minds of sentient beings. If there are sentient beings who can make offerings to that Dāna Pāramitā (檀波羅蜜), they will increase their life and wealth. The southern direction is the Śīla Pāramitā (尸波羅蜜). Why is this so? The Śīla Pāramitā (尸波羅蜜) is named 'right'. If people make offerings, they will also gain increased life and wealth. The western direction is the Kṣānti Pāramitā (羼提波羅蜜). Why is this so? That western direction is named 'after', because all evil dharmas are discarded behind. If there are offerings'
養，則得增長壽命與財。北方即是毗離耶波羅蜜。何以故？北方名號勝諸惡法。若人供養，則得增長壽命與財。下方則是禪波羅蜜。何以故？能正觀察三惡道故。若人供養，亦得增長命之與財。上方即是般若波羅蜜。何以故？上方者即是無上無上故。若有供養，則得增長命之與財。善男子！是六方者，屬眾生心，非如外道六師所說。」
「如是六方，誰能供養？」
「善男子！唯有菩薩乃能供養。」
「世尊！以何義故名為菩薩？」
佛言：「得菩提故名為菩薩；菩提性故名為菩薩。」
「世尊！若言得菩提已名為菩薩者，若未供養彼六方時，云何得名為菩薩耶？若以性故名菩薩者，誰有此性？有此性者則能供養，若無性者，則不能供養！是故如來不應說言：彼六方者，屬眾生心。」
「善男子！非得菩提故名菩薩。何以故？得菩提者，名之為佛，未得菩提乃名菩薩；亦非性故名菩薩也。善男子！一切眾生無菩提性，如諸眾生無人、天性，師子、虎、狼、狗犬等性；現在世中和合眾善業因緣故，得人、天身，和合不善業因緣故，得師子等畜生之身。菩薩亦爾，和合眾善業因緣故，發菩提心，故名菩薩。若有說言一切眾生有菩薩性者，是義不然。何以故？若有性者，則不應修善業
【現代漢語翻譯】 現代漢語譯本：供養東方，就能增長壽命和財富。南方就是尸羅波羅蜜（Śīla-pāramitā，持戒波羅蜜）。為什麼這麼說呢？南方能斷除慳貪的緣故。如果有人供養，就能增長壽命和財富。西方就是羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）。為什麼這麼說呢？西方能斷除嗔恚的緣故。如果有人供養，就能增長壽命和財富。北方就是毗離耶波羅蜜（Vīrya-pāramitā，精進波羅蜜）。為什麼這麼說呢？北方名號勝過一切惡法。如果有人供養，就能增長壽命和財富。下方就是禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）。為什麼這麼說呢？能正確觀察三惡道（地獄、餓鬼、畜生）的緣故。如果有人供養，也能增長壽命和財富。上方就是般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜）。為什麼這麼說呢？上方就是無上之上的緣故。如果有人供養，就能增長壽命和財富。善男子！這六方，屬於眾生的心，不像外道六師所說的那樣。」 『像這樣的六方，誰能夠供養呢？』 『善男子！只有菩薩才能供養。』 『世尊！因為什麼緣故稱為菩薩呢？』 佛說：『因為得到菩提（Bodhi，覺悟）的緣故稱為菩薩；因為菩提的性質的緣故稱為菩薩。』 『世尊！如果說得到菩提之後才稱為菩薩，那麼在沒有供養這六方的時候，怎麼能稱為菩薩呢？如果因為性質的緣故稱為菩薩，那麼誰有這種性質？有這種性質的人就能供養，如果沒有這種性質，就不能供養！所以如來不應該說：這六方，屬於眾生的心。』 『善男子！不是因為得到菩提才稱為菩薩。為什麼呢？得到菩提的人，稱為佛，沒有得到菩提才稱為菩薩；也不是因為性質的緣故稱為菩薩。善男子！一切眾生沒有菩提的性質，就像眾生沒有人、天的性質，獅子、老虎、狼、狗等畜生的性質一樣；現在世間因為和合各種善業的因緣，得到人、天的身體，因為和合不善業的因緣，得到獅子等畜生的身體。菩薩也是這樣，因為和合各種善業的因緣，發起菩提心，所以稱為菩薩。如果有人說一切眾生有菩薩的性質，這種說法是不對的。為什麼呢？如果有這種性質，就不應該修善業了。
【English Translation】 English version: 'By making offerings to the east, one gains increased lifespan and wealth. The south is Śīla-pāramitā (Perfection of Morality). Why is that? Because the south severs the cause of stinginess. If someone makes offerings, they gain increased lifespan and wealth. The west is Kṣānti-pāramitā (Perfection of Patience). Why is that? Because the west severs the cause of anger. If someone makes offerings, they gain increased lifespan and wealth. The north is Vīrya-pāramitā (Perfection of Diligence). Why is that? The name of the north surpasses all evil dharmas. If someone makes offerings, they gain increased lifespan and wealth. The lower direction is Dhyāna-pāramitā (Perfection of Meditation). Why is that? Because it can correctly observe the three evil realms (hell, hungry ghosts, animals). If someone makes offerings, they also gain increased lifespan and wealth. The upper direction is Prajñā-pāramitā (Perfection of Wisdom). Why is that? The upper direction is the unsurpassed of the unsurpassed. If someone makes offerings, they gain increased lifespan and wealth. Good man! These six directions belong to the minds of sentient beings, not as the six heretical teachers describe them.' 'Who is able to make offerings to these six directions?' 'Good man! Only Bodhisattvas are able to make offerings.' 'World Honored One! For what reason are they called Bodhisattvas?' The Buddha said, 'Because they attain Bodhi (Enlightenment), they are called Bodhisattvas; because of the nature of Bodhi, they are called Bodhisattvas.' 'World Honored One! If it is said that they are called Bodhisattvas after attaining Bodhi, then how can they be called Bodhisattvas when they have not yet made offerings to these six directions? If they are called Bodhisattvas because of their nature, then who has this nature? Those who have this nature can make offerings, and those who do not have this nature cannot make offerings! Therefore, the Tathagata should not say that these six directions belong to the minds of sentient beings.' 'Good man! They are not called Bodhisattvas because they have attained Bodhi. Why is that? Those who have attained Bodhi are called Buddhas, and those who have not attained Bodhi are called Bodhisattvas; nor are they called Bodhisattvas because of their nature. Good man! All sentient beings do not have the nature of Bodhi, just as sentient beings do not have the nature of humans or devas, or the nature of lions, tigers, wolves, dogs, and other animals; in the present world, because of the combination of various wholesome karmic causes, they obtain the bodies of humans and devas, and because of the combination of unwholesome karmic causes, they obtain the bodies of animals such as lions. Bodhisattvas are also like this, because of the combination of various wholesome karmic causes, they generate the Bodhi mind, therefore they are called Bodhisattvas. If someone says that all sentient beings have the nature of Bodhisattvas, this statement is not correct. Why is that? If they had this nature, they should not cultivate wholesome karma.'
因緣供養六方。善男子！若有性者，則無初心及退轉心；以無量善業因緣故，發菩提心名菩薩性。
「善男子！有諸眾生受行外道，不樂外典顛倒說故，發菩提心；或有眾生住寂靜處，內善因緣，發菩提心；或有眾生觀生死過，發菩提心；或有眾生，見惡、聞惡，發菩提心；或有眾生深知自身貪慾、瞋恚、愚癡、慳嫉，為呵責故發菩提心；或有眾生見諸外道五通神仙，發菩提心；或有眾生欲知世間有邊無邊故，發菩提心；或有眾生見聞如來不思議故，發菩提心；或有眾生生憐愍故，發菩提心；或有眾生愛眾生故，發菩提心。
「善男子！菩提之心，凡有三種：謂下、中、上。若言眾生定有性者，云何說言有三種耶？眾生下心能作中心，中心作上，上心作中，中心作下。眾生勤修無量善法，故能增上；不勤修故，便退為下。若善修進則名不退，若不修進名之為退。一切時中常為一切無邊眾生修集善故，名不退轉；若不如是，是名退轉，如是菩薩則有退心及怖畏心。若一切時中為一切眾生修集善法，得不退轉，是故我記是大喜地不久當得阿耨多羅三藐三菩提。
「善男子！三種菩提無有定性；若有定性，已發聲聞、緣覺心者，則不能發菩提之心。善男子！譬如眾僧無有定性，是三種性亦復如是。若有說
【現代漢語翻譯】 現代漢語譯本 因緣供養六方。善男子！如果有人是固定不變的『性』（指眾生本性），那麼就不會有最初的發心和後來的退轉之心；因為有無量善業的因緣，所以發起菩提心才叫做菩薩『性』。
『善男子！有些眾生信奉外道，因為不喜歡外道的典籍顛倒錯亂的說法，所以發起菩提心；或者有些眾生住在寂靜的地方，因為內在的善的因緣，發起菩提心；或者有些眾生觀察生死的過患，發起菩提心；或者有些眾生，見到惡事、聽到惡事，發起菩提心；或者有些眾生深刻地知道自身有貪慾、瞋恚、愚癡、慳吝嫉妒，爲了呵斥這些惡念而發起菩提心；或者有些眾生見到各種外道的五通神仙，發起菩提心；或者有些眾生想要知道世間是有邊還是無邊，發起菩提心；或者有些眾生見到或聽到如來不可思議的功德，發起菩提心；或者有些眾生因為生起憐憫之心，發起菩提心；或者有些眾生因為愛護眾生，發起菩提心。
『善男子！菩提之心，大概有三種：即下等、中等、上等。如果說眾生有固定不變的『性』，怎麼能說有三種呢？眾生的下等心可以轉為中等心，中等心可以轉為上等心，上等心可以轉為中等心，中等心可以轉為下等心。眾生勤奮修習無量善法，所以能夠增進向上；不勤奮修習，就會退步向下。如果好好地修習精進，就叫做不退轉，如果不修習精進，就叫做退轉。在任何時候都爲了所有無邊的眾生修集善業，叫做不退轉；如果不是這樣，就叫做退轉，這樣的菩薩就會有退心和怖畏心。如果在任何時候都爲了一切眾生修集善法，就能得到不退轉，所以我預言他將在不久的將來證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。
『善男子！這三種菩提心沒有固定不變的『性』；如果有固定不變的『性』，那麼已經發了聲聞（sravaka，小乘羅漢）、緣覺（pratyekabuddha，辟支佛）心的人，就不能再發起菩提心了。善男子！譬如眾僧沒有固定不變的『性』，這三種『性』也是這樣。如果有人說
【English Translation】 English version Offering to the six directions through causes and conditions. Good man! If there were a fixed 'nature' (referring to the inherent nature of beings), then there would be no initial aspiration or regressive mind; it is because of the causes and conditions of immeasurable good deeds that the arising of Bodhicitta (the mind of enlightenment) is called Bodhisattva 'nature'.
'Good man! Some beings follow external paths, and because they dislike the inverted and confused teachings of external scriptures, they arouse Bodhicitta; or some beings dwell in quiet places, and due to internal good causes and conditions, they arouse Bodhicitta; or some beings observe the faults of birth and death, and arouse Bodhicitta; or some beings, seeing evil and hearing evil, arouse Bodhicitta; or some beings deeply know their own greed, hatred, ignorance, stinginess, and jealousy, and arouse Bodhicitta in order to rebuke these thoughts; or some beings see various externalist five-penetration (five supernormal powers) immortals, and arouse Bodhicitta; or some beings want to know whether the world is finite or infinite, and arouse Bodhicitta; or some beings see or hear the inconceivable qualities of the Tathagata (the thus-gone one, Buddha), and arouse Bodhicitta; or some beings arouse Bodhicitta because they give rise to compassion; or some beings arouse Bodhicitta because they love sentient beings.'
'Good man! The mind of Bodhi (enlightenment) generally has three types: namely, lower, middle, and upper. If it is said that sentient beings have a fixed 'nature', how can it be said that there are three types? The lower mind of sentient beings can be transformed into a middle mind, the middle mind can be transformed into an upper mind, the upper mind can be transformed into a middle mind, and the middle mind can be transformed into a lower mind. Sentient beings diligently cultivate immeasurable good dharmas, so they can progress upwards; if they do not diligently cultivate, they will regress downwards. If one cultivates well and progresses, it is called non-regression; if one does not cultivate and progress, it is called regression. At all times, constantly cultivating good for all boundless sentient beings is called non-regression; if it is not like this, it is called regression, and such a Bodhisattva will have a regressive mind and a fearful mind. If at all times one cultivates good dharmas for all sentient beings, one will attain non-regression, therefore I predict that he will soon attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).'
'Good man! These three types of Bodhi mind do not have a fixed 'nature'; if there were a fixed 'nature', then those who have already aroused the mind of a Sravaka (hearer, disciple) or Pratyekabuddha (solitary Buddha) would not be able to arouse the mind of Bodhi. Good man! Just as the Sangha (community of monks) does not have a fixed 'nature', these three 'natures' are also like this. If someone says
言定有性者，是名外道。何以故？諸外道等無因果故，如自在天非因非果。
「善男子！或有人說菩薩之性，譬如石中定有金性，以巧方便因緣發故，得為金用；菩薩之性亦如是者，是梵志說。何以故？梵志等常言尼拘陀子有尼拘陀樹，眼有火石，是故梵志無因無果，因即是果，果即是因。尼拘陀子具足而有尼拘陀樹，當知即是梵志因果。是義不然。何以故？因細果粗故。若言眼中定有火者，眼則被燒；眼若被燒，云何能見？眼中有石，石則遮眼；眼若有遮，復云何見？善男子！如梵志說：有即是有，無即是無；無則不生，有不應滅。若言石中有金性者，金不說性，性不說金。善男子！因緣故則有和合，緣和合故本無後有，如梵志言無即永無。是義云何？金合水銀，金則滅壞，若言有，不應滅。是義云何？若說眾生有菩薩性，是名外道，不名佛道。善男子！譬如和合石因緣故而有金用，菩薩之性，亦復如是。眾生有思，名為欲心，以如是欲，善業因緣發菩提心，是則名為菩薩性也。善男子！譬如眾生先無菩提后乃方有，性亦如是先無後有，是故不可說言定有。
「善男子！求大智慧，故名菩薩；欲知一切法真實故、大莊嚴故、心堅固故、多度眾生故、不惜身命故，是名菩薩修行大乘。善男子！菩薩有二種
【現代漢語翻譯】 現代漢語譯本：如果有人斷言一切事物都有其固有的自性，這就被稱為外道。為什麼呢？因為這些外道不承認因果關係，就像自在天（Mahesvara，印度教主神之一，被一些教派認為是宇宙的創造者和統治者）既不是因也不是果。
『善男子！如果有人說菩薩的自性，就像石頭中一定有金子的性質一樣，通過巧妙的方法和因緣的引發，就可以被用來作為金子使用；菩薩的自性也像這樣，這是梵志（婆羅門）的說法。為什麼呢？因為梵志等人常常說尼拘陀樹的種子中就包含著尼拘陀樹，眼睛裡有火石，所以梵志不承認因果關係，認為因就是果，果就是因。尼拘陀樹的種子完全具備了尼拘陀樹的特性，應當知道這就是梵志所說的因果。這種說法是不對的。為什麼呢？因為因是細微的，而果是粗大的。如果說眼睛裡一定有火，那麼眼睛就會被燒燬；眼睛如果被燒燬，又怎麼能看見東西呢？眼睛裡有石頭，石頭就會遮擋眼睛；眼睛如果被遮擋，又怎麼能看見東西呢？善男子！就像梵志所說：『有就是有，無就是無；無就不會產生，有就不應該滅亡。』如果說石頭中有金子的性質，那麼金子不會說它是性質，性質也不會說它是金子。善男子！因為因緣的緣故，才會有和合，因為緣的和合，本來沒有的後來才會有，就像梵志所說『無就是永遠的無』。這種說法怎麼樣呢？金子和水銀混合，金子就會被破壞，如果說金子是『有』，就不應該滅亡。這種說法怎麼樣呢？如果說眾生有菩薩的自性，這就叫做外道，不叫做佛道。善男子！譬如通過和合石頭等因緣，才會有金子的作用，菩薩的自性也是這樣。眾生有思慮，叫做欲心，通過這樣的慾望，以及善業的因緣，才能發起菩提心，這才能叫做菩薩的自性啊。善男子！譬如眾生先前沒有菩提，後來才會有，自性也是這樣，先前沒有後來才有，所以不可以斷言說它一定存在。
『善男子！追求大智慧，所以叫做菩薩；想要知道一切法的真實性，爲了偉大的莊嚴，爲了心意的堅固，爲了多多度化眾生，爲了不吝惜自己的身命，這就叫做菩薩修行大乘。善男子！菩薩有兩種。
【English Translation】 English version: To assert that things have inherent existence is called a non-Buddhist path (外道, waidao). Why? Because these non-Buddhists do not acknowledge cause and effect, like Mahesvara (自在天, Zizai tian, a Hindu deity considered by some to be the creator and ruler of the universe), who is neither a cause nor an effect.
'Good man! If someone says that the nature of a Bodhisattva is like gold inherently present in a stone, which, through skillful means and conditions, can be developed and used as gold; and that the nature of a Bodhisattva is also like this, that is what the Brahmins (梵志, Fanzhi) say. Why? Because Brahmins often say that the seed of a banyan tree (尼拘陀樹, Niguta shu) contains the banyan tree, and that there is flint in the eye. Therefore, Brahmins do not acknowledge cause and effect, considering cause to be the same as effect, and effect to be the same as cause. The seed of a banyan tree fully contains the banyan tree; know that this is the cause and effect according to the Brahmins. This view is not correct. Why? Because the cause is subtle, and the effect is coarse. If it is said that there is definitely fire in the eye, then the eye would be burned; if the eye is burned, how can it see? If there is a stone in the eye, the stone would obstruct the eye; if the eye is obstructed, how can it see? Good man! As the Brahmins say: 'What exists exists, and what does not exist does not exist; what does not exist will not arise, and what exists should not perish.' If it is said that there is gold in the stone, then the gold does not say it is nature, and the nature does not say it is gold. Good man! Because of conditions, there is combination; because of the combination of conditions, what was originally non-existent later exists, like the Brahmins say, 'What does not exist is eternally non-existent.' How is this view? If gold is mixed with mercury, the gold will be destroyed; if it is said to exist, it should not perish. How is this view? If it is said that sentient beings have the nature of a Bodhisattva, this is called a non-Buddhist path, not the Buddha's path. Good man! For example, through the combination of stone and other conditions, there is the use of gold; the nature of a Bodhisattva is also like this. Sentient beings have thoughts, which are called desires; through such desires, and the conditions of good karma, the Bodhi mind is aroused; this is called the nature of a Bodhisattva. Good man! Just as sentient beings did not have Bodhi before but later have it, the nature is also like this, non-existent before but existent later; therefore, it cannot be asserted that it definitely exists.
'Good man! Seeking great wisdom is why one is called a Bodhisattva; wanting to know the true nature of all dharmas, for the sake of great adornment, for the steadfastness of mind, for the sake of liberating many sentient beings, for the sake of not cherishing one's own life, this is called a Bodhisattva practicing the Mahayana. Good man! Bodhisattvas have two kinds.'
：一者、退轉，二者、不退。已修三十二相業者，名不退轉；若未能修，是名為退。復有二種：一者、出家，二者、在家。出家菩薩奉持八重，具足清凈，是名不退；在家菩薩奉持六重，具足清凈，亦名不退。
「善男子！外道斷欲所得福德，勝於欲界一切眾生所有福德；須陀洹人勝於一切外道異見；斯陀含人勝於一切須陀洹果；阿那含人勝於一切斯陀含果；阿羅漢人勝於一切阿那含果；辟支佛人勝於一切阿羅漢果；在家之人發菩提心，勝於一切辟支佛果。出家之人發菩提心，此不為難，在家之人發菩提心，是乃名為不可思議。何以故？在家之人多惡因緣所纏繞故。在家之人發菩提心時，從四天王乃至阿迦膩吒諸天，皆大驚喜，作如是言：『我今已得人天之師。』」
優婆塞戒經發菩提心品第二
善生言：「世尊！眾生云何發菩提心？」
「善男子！為二事故發菩提心：一者、增長壽命，二者、增長財物。復有二事：一者、為不斷絕菩薩種姓，二者、為斷眾生罪苦煩惱。復有二事：一者、自觀無量世中受大苦惱，不得利益；二者、雖有無量恒沙諸佛，悉皆不能度脫我身，我當自度。復有二事：一者、作諸善業，二者、作已不失。復有二事：一者、為勝一切人天果報，二者、為勝一切二乘果報
【現代漢語翻譯】 現代漢語譯本 有兩種情況：一是退轉，二是不會退轉。已經修習了三十二相（佛陀所具有的三十二種殊勝的身體特徵）的業因的人，被稱為不退轉；如果未能修習，就稱為退轉。又有兩種情況：一是出家，二是在家。出家菩薩奉持八重戒律，具足清凈，這稱為不退轉；在家菩薩奉持六重戒律，具足清凈，也稱為不退轉。
『善男子！外道（佛教以外的修行者）斷除慾望所獲得的福德，勝過欲界（佛教宇宙觀中的一個層次，充滿慾望）一切眾生所有的福德；須陀洹（小乘佛教四果中的初果）勝過一切外道異見；斯陀含（小乘佛教四果中的二果）勝過一切須陀洹果；阿那含（小乘佛教四果中的三果）勝過一切斯陀含果；阿羅漢（小乘佛教四果中的四果，證得解脫者）勝過一切阿那含果；辟支佛（又稱緣覺，不依師教，自己悟道的修行者）勝過一切阿羅漢果；在家之人發菩提心（立志成佛的心），勝過一切辟支佛果。出家之人發菩提心，這並不難，在家之人發菩提心，這才是不可思議。為什麼呢？因為在家之人多被惡劣的因緣所纏繞。在家之人發菩提心時，從四大天王（佛教護法神）乃至阿迦膩吒天（色界天的最高層）諸天，都非常驚喜，這樣說道：『我今天已經得到了人天之師。』』
《優婆塞戒經·發菩提心品》第二
善生（人名）問道：『世尊！眾生如何發起菩提心呢？』
『善男子！爲了兩件事而發起菩提心：一是增長壽命，二是增長財物。又有兩件事：一是為不斷絕菩薩（立志成佛的修行者）的種姓，二是為斷除眾生的罪苦煩惱。又有兩件事：一是自己觀察無量世中遭受巨大苦惱，沒有得到利益；二是雖然有無量恒河沙數般的諸佛，都不能度脫我的身體，我應當自己度脫自己。又有兩件事：一是做各種善業，二是做了之後不失去。又有兩件事：一是勝過一切人天果報，二是勝過一切二乘（聲聞乘和緣覺乘）果報。
【English Translation】 English version There are two kinds: one is regression, and the other is non-regression. Those who have cultivated the karma of the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha) are called non-regressors; if they have not been able to cultivate them, they are called regressors. There are also two kinds: one is renunciation, and the other is being a householder. A renunciate Bodhisattva who upholds the eight heavy precepts and is perfectly pure is called a non-regressor; a householder Bodhisattva who upholds the six heavy precepts and is perfectly pure is also called a non-regressor.
'Good man! The merit obtained by non-Buddhists (those practicing outside of Buddhism) from severing desires surpasses all the merit of all beings in the desire realm (a level in Buddhist cosmology filled with desires); a Stream-enterer (Sotapanna, the first stage of enlightenment in Theravada Buddhism) surpasses all non-Buddhist heretical views; a Once-returner (Sakadagami, the second stage of enlightenment in Theravada Buddhism) surpasses all Stream-enterer results; a Non-returner (Anagami, the third stage of enlightenment in Theravada Buddhism) surpasses all Once-returner results; an Arhat (the fourth and final stage of enlightenment in Theravada Buddhism, a liberated being) surpasses all Non-returner results; a Pratyekabuddha (also known as a solitary Buddha, one who attains enlightenment on their own without a teacher) surpasses all Arhat results; a householder who generates the Bodhi-mind (the aspiration to attain Buddhahood) surpasses all Pratyekabuddha results. It is not difficult for a renunciate to generate the Bodhi-mind, but it is inconceivable for a householder to generate the Bodhi-mind. Why? Because householders are entangled by many evil conditions. When a householder generates the Bodhi-mind, all the devas (gods) from the Four Heavenly Kings (Buddhist guardian deities) up to the Akanistha Heaven (the highest heaven in the Form Realm) rejoice greatly, saying: 'Today, I have obtained a teacher for humans and devas.''
Upasaka Precept Sutra, Chapter Two: Generating the Bodhi-mind
Shan Sheng (a person's name) said: 'World Honored One! How do beings generate the Bodhi-mind?'
'Good man! They generate the Bodhi-mind for two reasons: one is to increase lifespan, and the other is to increase wealth. There are also two reasons: one is to prevent the lineage of Bodhisattvas (practitioners aspiring to Buddhahood) from being cut off, and the other is to cut off the suffering and afflictions of beings. There are also two reasons: one is to observe oneself suffering greatly in countless lifetimes without gaining any benefit; and the other is that although there are countless Buddhas like the sands of the Ganges River, they cannot liberate my body, so I should liberate myself. There are also two reasons: one is to perform all kinds of good deeds, and the other is not to lose them after performing them. There are also two reasons: one is to surpass all the rewards of humans and devas, and the other is to surpass all the rewards of the Two Vehicles (the Hearer Vehicle and the Solitary Buddha Vehicle).
。復有二事：一者、為求菩提之道受大苦惱；二者、為得無量大利益事。復有二事：一者、過去、未來恒沙諸佛皆如我身，二者、深觀菩提是可得法，是故發心。復有二事：一者、觀六住人雖有轉心，猶勝一切聲聞、緣覺；二者、勤心求索無上果故。復有二事：一者、欲令一切眾生悉得解脫，二者、欲令眾生解脫、勝外道等所得果報。復有二事：一者、不捨一切眾生，二者、舍離一切煩惱。復有二事：一者、為斷眾生現在苦惱，二者、為遮眾生未來苦惱。復有二事：一者、為斷智慧障礙，二者、為斷眾生身障。
「善男子！發菩提心有五事：一者、親近善友，二者、斷瞋恚心，三者、隨師教誨，四者、生憐愍心，五者、勤修精進。復有五事：一者、不見他過，二者、雖見他過而心不悔，三者、得善法已不生憍慢，四者、見他善業不生妒心，五者、觀諸眾生如一子想。
「善男子！有智之人發菩提心已，即能破壞惡業等果如須彌山。有智之人，為三事故發菩提心：一者、見惡世中五濁眾生，二者、見於如來有不可思議神通道力，三者、聞佛如來八種妙聲。復有二事：一者、了了自知己身有苦，二者、知眾生苦如己受苦，為斷彼苦，如己無異。
「善男子！若有人能發菩提心，當知是人能禮六方增長命
【現代漢語翻譯】 現代漢語譯本：還有兩種情況：第一，爲了尋求菩提之道（bodhi-mārga，覺悟之路）而承受巨大的苦惱；第二，爲了獲得無量巨大的利益。還有兩種情況：第一，過去、未來如恒河沙數般眾多的佛都如我一樣；第二，深刻地觀察菩提是可證得的法，因此發起菩提心。還有兩種情況：第一，觀察六住位（ṣaṭ-sthāna，菩薩修行過程中的一個階段）的人即使有退轉之心，也勝過一切聲聞（śrāvaka，通過聽聞佛法而證悟者）、緣覺（pratyekabuddha，靠自身力量證悟者）；第二，勤奮地尋求無上果位（anuttara-phala，最高的果位）的緣故。還有兩種情況：第一，想要讓一切眾生都得到解脫；第二，想要讓眾生得到的解脫，勝過外道等所得到的果報。還有兩種情況：第一，不捨棄一切眾生；第二，舍離一切煩惱。還有兩種情況：第一，爲了斷除眾生現在的苦惱；第二，爲了遮止眾生未來的苦惱。還有兩種情況：第一，爲了斷除智慧的障礙；第二，爲了斷除眾生的身體障礙。 『善男子！發起菩提心有五件事：第一，親近善友（kalyāṇa-mitra，良師益友）；第二，斷除瞋恚心（dveṣa-citta，憤怒之心）；第三，隨順師長的教誨；第四，生起憐憫心（karuṇā-citta，慈悲之心）；第五，勤奮地修行精進（vyāyāma，努力不懈）。還有五件事：第一，不見他人的過錯；第二，即使見到他人的過錯而心中不後悔；第三，得到善法后不生起驕慢；第四，見到他人行善業不生起嫉妒心；第五，看待所有眾生如同自己的孩子一樣。 『善男子！有智慧的人發起菩提心后，就能破壞惡業等果報，如同須彌山（Sumeru，佛教宇宙觀中的聖山）一樣。有智慧的人，爲了三件事而發起菩提心：第一，見到惡世中五濁（pañca kaṣāya，五種污濁）的眾生；第二，見到如來有不可思議的神通力量；第三，聽聞佛如來的八種妙音。還有兩種情況：第一，清清楚楚地知道自己身有苦；第二，知道眾生的痛苦如同自己所受的痛苦一樣，爲了斷除他們的痛苦，如同自己沒有差別一樣。 『善男子！如果有人能夠發起菩提心，應當知道這個人能夠禮敬六方，增長壽命。
【English Translation】 English version: Furthermore, there are two things: first, to endure great suffering for seeking the path of Bodhi (bodhi-mārga, the path to enlightenment); second, to obtain immeasurable great benefits. Furthermore, there are two things: first, all Buddhas of the past and future, as numerous as the sands of the Ganges, are like my own body; second, to deeply contemplate that Bodhi is an attainable Dharma, therefore, to generate the Bodhicitta (bodhi-citta, the mind of enlightenment). Furthermore, there are two things: first, to observe that even if those in the sixth stage (ṣaṭ-sthāna, a stage in the bodhisattva's practice) have a change of heart, they are still superior to all Śrāvakas (śrāvaka, those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (pratyekabuddha, those who attain enlightenment on their own); second, to diligently seek the unsurpassed fruit (anuttara-phala, the highest fruit). Furthermore, there are two things: first, to desire that all sentient beings attain liberation; second, to desire that the liberation attained by sentient beings surpasses the rewards obtained by heretics and others. Furthermore, there are two things: first, not to abandon all sentient beings; second, to abandon all afflictions. Furthermore, there are two things: first, to eliminate the present suffering of sentient beings; second, to prevent the future suffering of sentient beings. Furthermore, there are two things: first, to eliminate the obstacles to wisdom; second, to eliminate the physical obstacles of sentient beings. 『Good man! There are five things for generating the Bodhicitta: first, to associate with good friends (kalyāṇa-mitra, virtuous friends); second, to cut off the mind of anger (dveṣa-citta, the mind of hatred); third, to follow the teachings of the teacher; fourth, to generate a mind of compassion (karuṇā-citta, the mind of compassion); fifth, to diligently cultivate vigor (vyāyāma, diligent effort). Furthermore, there are five things: first, not to see the faults of others; second, even if one sees the faults of others, not to regret it in one's heart; third, not to become arrogant after obtaining good Dharma; fourth, not to become jealous when seeing others perform good deeds; fifth, to regard all sentient beings as if they were one's own child.』 『Good man! A wise person, having generated the Bodhicitta, can destroy the fruits of evil karma, etc., like Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology). A wise person generates the Bodhicitta for three reasons: first, seeing the sentient beings in the evil world of the five defilements (pañca kaṣāya, the five turbidities); second, seeing that the Tathagata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) has inconceivable supernatural powers; third, hearing the eight wonderful sounds of the Buddha Tathagata. Furthermore, there are two things: first, to clearly know that one's own body has suffering; second, to know that the suffering of sentient beings is like one's own suffering, and to eliminate their suffering as if there were no difference from oneself.』 『Good man! If someone can generate the Bodhicitta, know that this person can pay homage to the six directions and increase their lifespan.』
、財，不如外道之所宣說。」
優婆塞戒經悲品第三
善生言：「世尊！彼六師等不說因果，如來今說因，有二種：一者、生因，二者、了因。如佛初說發菩提心，為是生因、是了因耶？」
「善男子！我為眾生或說一因，或說二因，或說三因，或說四因，或說五因，或說六、七至十二因。言一因者，即生因也。言二因者，生因、了因。言三因者，煩惱、業、器。言四因者，所謂四大。言五因者，未來五支。言六因者，如契經中所說六因。言七因者，如《法華》說。言八因者，現在八支。言九因者，如《大城經》說。言十因者，如為摩男優婆塞說。十一因者，如《智印》說。十二因者，如十二因緣。善男子！一切有漏法無量無邊因，一切無漏法無量無邊因，有智之人慾盡知故，發菩提心；是故如來名一切智。
「善男子！一切眾生髮菩提心，或有生因，或有了因，或有生因、了因。汝今當知：夫生因者，即是大悲；因是悲故，便能發心，是故悲心為生因也。」
「世尊！云何而得修于悲心？」
「善男子！智者深見一切眾生沉沒生死苦惱大海，為欲拔濟，是故生悲。又見眾生未有十力、四無所畏、大悲、三念，我當云何令彼具足？是故生悲。又見眾生雖多怨毒，亦作親想，是故
【現代漢語翻譯】 現代漢語譯本：『財富，不如外道所宣揚的。』
《優婆塞戒經·悲品》第三
善生問道：『世尊！那些六師（六位外道老師）等不說因果，如來（佛陀的稱號）現在說因，有兩種：一是生因，二是了因。如佛最初所說發起菩提心（覺悟之心），是屬於生因還是了因呢？』
『善男子！我為眾生有時說一種因，有時說兩種因，有時說三種因，有時說四種因，有時說五種因，有時說六種、七種乃至十二種因。說一種因，就是指生因。說兩種因，就是生因和了因。說三種因，就是煩惱、業、器（煩惱、行為、環境）。說四種因，就是所謂的四大（地、水、火、風）。說五種因，就是未來五支（五蘊的未來發展）。說六種因，就像契經（符合佛理的經典）中所說的六因。說七種因，就像《法華經》（《妙法蓮華經》的簡稱）所說。說八種因，就是現在八支（八正道）。說九種因，就像《大城經》所說。說十種因，就像為摩男優婆塞（在家男居士）所說。十一種因，就像《智印》所說。十二種因，就像十二因緣。善男子！一切有漏法（尚未解脫的世間法）有無量無邊的因，一切無漏法（已解脫的出世間法）有無量無邊的因，有智慧的人爲了完全瞭解這些，所以發起菩提心；因此如來被稱為一切智（對一切事物都有智慧）。』
『善男子！一切眾生髮起菩提心，有的屬於生因，有的屬於了因，有的兼具生因和了因。你現在應當知道：所謂的生因，就是大悲心；因為有這種悲心，才能發起菩提心，所以悲心是生因。』
『世尊！要如何才能修習悲心呢？』
『善男子！有智慧的人深刻地看到一切眾生沉溺在生死苦惱的大海中，爲了想要救拔他們，因此生起悲心。又看到眾生還沒有十力（如來的十種力量）、四無所畏（佛陀的四種無畏懼的自信）、大悲心、三念住（三種正念），我應當如何使他們具足這些呢？因此生起悲心。又看到眾生雖然有很多怨恨和毒害，也把他們當作親人看待，因此
【English Translation】 English version: 'Wealth is not as the heretics proclaim.'
Upasaka Precept Sutra, Chapter on Compassion, Third
Shan Sheng said: 'World Honored One! Those Six Teachers (six non-Buddhist teachers) and others do not speak of cause and effect, but the Tathagata (another name for the Buddha) now speaks of cause, and there are two kinds: one is the generating cause, and the other is the understanding cause. As the Buddha initially spoke of arousing Bodhicitta (the mind of enlightenment), is it a generating cause or an understanding cause?'
'Good man! For sentient beings, I sometimes speak of one cause, sometimes two causes, sometimes three causes, sometimes four causes, sometimes five causes, sometimes six, seven, up to twelve causes. Speaking of one cause refers to the generating cause. Speaking of two causes refers to the generating cause and the understanding cause. Speaking of three causes refers to afflictions, karma, and vessel (environment). Speaking of four causes refers to the so-called Four Great Elements (earth, water, fire, and wind). Speaking of five causes refers to the future five aggregates (the future development of the five skandhas). Speaking of six causes is as described in the sutras. Speaking of seven causes is as described in the Lotus Sutra (short for The Wonderful Dharma Lotus Flower Sutra). Speaking of eight causes refers to the present eightfold path. Speaking of nine causes is as described in the Great City Sutra. Speaking of ten causes is as described for the Upasaka (male lay practitioner) Maman. Speaking of eleven causes is as described in the Wisdom Seal. Speaking of twelve causes refers to the twelve links of dependent origination. Good man! All conditioned dharmas (phenomena subject to suffering) have countless causes, and all unconditioned dharmas (liberated phenomena) have countless causes. Wise people, wishing to fully understand these, arouse Bodhicitta; therefore, the Tathagata is called All-Knowing (having wisdom about everything).'
'Good man! All sentient beings who arouse Bodhicitta, some have a generating cause, some have an understanding cause, and some have both a generating cause and an understanding cause. You should now know: the so-called generating cause is great compassion; because of this compassion, one can arouse Bodhicitta, therefore, compassion is the generating cause.'
'World Honored One! How does one cultivate compassion?'
'Good man! Wise people deeply see all sentient beings sinking in the great ocean of suffering of birth and death, and wishing to rescue them, therefore, they generate compassion. Also, seeing that sentient beings do not yet have the Ten Powers (ten powers of a Buddha), the Four Fearlessnesses (four kinds of fearlessness confidence of a Buddha), great compassion, and the Three Mindfulnesses (three kinds of right mindfulness), how should I enable them to possess these? Therefore, they generate compassion. Also, seeing that sentient beings, although having much resentment and poison, also regard them as relatives, therefore,
生悲。又見眾生迷於正路，無有示導，是故生悲。又見眾生臥五欲泥而不能出，猶故放逸，是故生悲。又見眾生常為財物、妻子纏縛，不能捨離，是故生悲。又見眾生以色命故而生憍慢，是故生悲。又見眾生為惡知識之所誑惑，故生親想，如六師等，是故生悲。又見眾生墮生有界，受諸苦惱，猶故樂著，是故生悲。又見眾生造身、口、意不善惡業，多受苦果，猶故樂著，是故生悲。又見眾生渴求五欲，如渴飲鹹水，是故生悲。又見眾生雖欲求樂，不造樂因；雖不樂苦，喜造苦因；欲受天樂，不具足戒，是故生悲。又見眾生於無我我所生我我所想，是故生悲。又見眾生無定有性，流轉五有，是故生悲。又見眾生畏生老死，而更造作生老死業，是故生悲。又見眾生受身心苦而更造業，是故生悲。又見眾生愛別離苦而不斷愛，是故生悲。又見眾生處無明闇，不知熾然智慧燈明，是故生悲。又見眾生為煩惱火之所燒然，而不能求三昧定水，是故生悲。又見眾生為五欲樂造無量惡，是故生悲。又見眾生知五欲苦，求之不息，譬如饑者食于毒飯，是故生悲。又見眾生處在惡世，遭值虐王，多受苦惱，猶故放逸，是故生悲。又見眾生流轉八苦，不知斷除如是苦因，是故生悲。又見眾生飢渴、寒熱，不得自在，是故生悲。又見眾生毀犯
【現代漢語翻譯】 現代漢語譯本： 生起悲憫。又看到眾生迷失在正確的道路上，沒有人引導，因此生起悲憫。又看到眾生沉溺於五欲（色、聲、香、味、觸）的泥潭而不能自拔，仍然放縱自己，因此生起悲憫。又看到眾生常常被財物、妻子纏縛，不能捨棄離開，因此生起悲憫。又看到眾生因為外貌和生命而生起驕慢之心，因此生起悲憫。又看到眾生被惡知識所欺騙迷惑，反而對他們產生親近的想法，比如六師（六個外道老師），因此生起悲憫。又看到眾生墮落在有生之界，承受各種苦惱，仍然執著於此，因此生起悲憫。又看到眾生造作身、口、意的不善惡業，將要承受許多苦果，仍然執著於此，因此生起悲憫。又看到眾生渴求五欲，就像口渴的人飲用鹹水一樣，因此生起悲憫。又看到眾生雖然想要追求快樂，卻不造作快樂的原因；雖然不喜歡痛苦，卻喜歡造作痛苦的原因；想要享受天上的快樂，卻不具足戒律，因此生起悲憫。又看到眾生在無我（沒有永恒不變的自我）和我所（屬於我的事物）之上產生有我（有永恒不變的自我）和我所（屬於我的事物）的想法，因此生起悲憫。又看到眾生沒有固定的本性，在五有（地獄、餓鬼、畜生、人、天）中流轉，因此生起悲憫。又看到眾生畏懼生老病死，卻更加造作導致生老病死的業，因此生起悲憫。又看到眾生承受身心痛苦卻更加造業，因此生起悲憫。又看到眾生因為與所愛分離而痛苦卻不斷除愛慾，因此生起悲憫。又看到眾生處在無明的黑暗中，不知道點燃智慧的燈火，因此生起悲憫。又看到眾生被煩惱的火焰所燃燒，卻不能尋求三昧（正定）的定水，因此生起悲憫。又看到眾生爲了五欲的快樂造作無量的惡業，因此生起悲憫。又看到眾生知道五欲是痛苦的，卻不停息地追求，譬如飢餓的人吃有毒的飯食，因此生起悲憫。又看到眾生處在惡劣的世道，遭遇殘暴的君王，承受許多苦惱，仍然放縱自己，因此生起悲憫。又看到眾生在生、老、病、死、怨憎會、愛別離、求不得、五蘊熾盛這八苦中流轉，不知道斷除這些痛苦的原因，因此生起悲憫。又看到眾生遭受飢餓、口渴、寒冷、炎熱，不得自在，因此生起悲憫。又看到眾生毀犯戒律
【English Translation】 English version: Compassion arises. Furthermore, seeing sentient beings lost on the right path, without guidance, therefore compassion arises. Furthermore, seeing sentient beings lying in the mud of the five desires (form, sound, smell, taste, touch) and unable to escape, still indulging themselves, therefore compassion arises. Furthermore, seeing sentient beings constantly entangled by wealth and wives, unable to relinquish them, therefore compassion arises. Furthermore, seeing sentient beings arrogant because of their appearance and life, therefore compassion arises. Furthermore, seeing sentient beings deceived and misled by evil teachers, developing thoughts of intimacy towards them, such as the six teachers (the six heretical teachers), therefore compassion arises. Furthermore, seeing sentient beings fallen into the realm of existence, enduring various sufferings, yet still attached to it, therefore compassion arises. Furthermore, seeing sentient beings creating unwholesome actions of body, speech, and mind, about to receive many painful consequences, yet still attached to it, therefore compassion arises. Furthermore, seeing sentient beings craving the five desires, like a thirsty person drinking salty water, therefore compassion arises. Furthermore, seeing sentient beings desiring happiness but not creating the causes of happiness; disliking suffering but delighting in creating the causes of suffering; desiring to receive heavenly bliss but not fulfilling the precepts, therefore compassion arises. Furthermore, seeing sentient beings generating thoughts of 'I' and 'mine' on what is without self (no permanent self) and what belongs to self (things that belong to me), therefore compassion arises. Furthermore, seeing sentient beings without a fixed nature, transmigrating through the five realms of existence (hell, hungry ghosts, animals, humans, gods), therefore compassion arises. Furthermore, seeing sentient beings fearing birth, old age, sickness, and death, yet further creating the karma that leads to birth, old age, sickness, and death, therefore compassion arises. Furthermore, seeing sentient beings enduring physical and mental suffering yet further creating karma, therefore compassion arises. Furthermore, seeing sentient beings suffering from separation from loved ones yet not ceasing their desires, therefore compassion arises. Furthermore, seeing sentient beings dwelling in the darkness of ignorance, not knowing to ignite the lamp of wisdom, therefore compassion arises. Furthermore, seeing sentient beings burned by the fire of afflictions, yet unable to seek the water of samadhi (right concentration), therefore compassion arises. Furthermore, seeing sentient beings creating immeasurable evils for the sake of the pleasures of the five desires, therefore compassion arises. Furthermore, seeing sentient beings knowing that the five desires are suffering, yet pursuing them without ceasing, like a hungry person eating poisonous food, therefore compassion arises. Furthermore, seeing sentient beings dwelling in an evil age, encountering tyrannical kings, enduring much suffering, yet still indulging themselves, therefore compassion arises. Furthermore, seeing sentient beings transmigrating through the eight sufferings (birth, old age, sickness, death, being with those you hate, separation from loved ones, not getting what you want, the flourishing of the five aggregates), not knowing to cut off the causes of these sufferings, therefore compassion arises. Furthermore, seeing sentient beings suffering from hunger, thirst, cold, and heat, unable to be free, therefore compassion arises. Furthermore, seeing sentient beings violating the precepts
禁戒，當受地獄、餓鬼、畜生，是故生悲。又見眾生色、力、壽命、安隱、辯才，不得自在，是故生悲。
「又見眾生諸根不具，是故生悲。又見眾生生於邊地，不修善法，是故生悲。又見眾生處饑饉世，身體羸瘦，互相劫奪，是故生悲。又見眾生處刀兵劫，更相殘害，噁心增盛，當受無量苦報之果，是故生悲。又見眾生值佛出世，聞說甘露凈法不能受持，是故生悲。又見眾生信邪惡友，終不追從善知識教，是故生悲。又見眾生多有財寶，不能捨施，是故生悲。又見眾生耕田種作，商賈販賣，一切皆苦，是故生悲。又見眾生父母、兄弟、妻子、奴婢、眷屬、宗室，不相愛念，是故生悲。善男子！有智之人，應觀非想非非想處所有定樂，如地獄苦，一切眾生等共有之，是故生悲。
「善男子！未得道時，作如是觀，是名為悲；若得道已，即名大悲。何以故？未得道時，雖作是觀，觀皆有邊，眾生亦爾；既得道已，觀及眾生皆悉無邊，是故得名為大悲也。未得道時，悲心動轉，是故名悲；既得道已，無有動轉，故名大悲。未得道時，未能救濟諸眾生故，故名為悲；既得道已，能大救濟，故名大悲。未得道時，不共慧行，是故名悲；既得道已，與慧共行，故名大悲。
「善男子！智者修悲，雖未能斷眾生
【現代漢語翻譯】 現代漢語譯本：見到眾生因為禁戒（śīla）不清凈，將來要墮入地獄（naraka）、餓鬼（preta）、畜生（tiryagyoni）道，因此生起悲憫之心。又見到眾生在色身（rūpa）、力量（bala）、壽命（āyu）、安穩（kṣema）、辯才（pratibhāna）等方面，不能得到自在，因此生起悲憫之心。 又見到眾生諸根不全（vikala），因此生起悲憫之心。又見到眾生出生在邊地（pratyantajanapada），不能修習善法（kuśala-dharma），因此生起悲憫之心。又見到眾生處於饑荒的時代（durbhikṣa），身體羸弱消瘦，互相搶奪，因此生起悲憫之心。又見到眾生處於刀兵劫（śastra-kalpa），互相殘殺傷害，噁心增長旺盛，將來要承受無量痛苦的果報，因此生起悲憫之心。又見到眾生遇到佛陀出世（buddhotpāda），聽聞佛陀宣說甘露般的清凈佛法（amṛta-dharma），卻不能接受奉持，因此生起悲憫之心。又見到眾生信奉邪惡的朋友（pāpa-mitra），始終不肯聽從善知識（kalyāṇa-mitra）的教導，因此生起悲憫之心。又見到眾生擁有很多財寶（dhana），卻不能佈施（dāna），因此生起悲憫之心。又見到眾生耕田種地，經商販賣，一切都是苦，因此生起悲憫之心。又見到眾生父母、兄弟、妻子、奴婢、眷屬、宗室，彼此不相愛念，因此生起悲憫之心。善男子！有智慧的人，應當觀察非想非非想處（naivasaṃjñānāsaṃjñāyatana）的所有禪定之樂，如同地獄的痛苦一樣，一切眾生共同具有，因此生起悲憫之心。 善男子！未證得道果（mārga）的時候，作這樣的觀想，這叫做悲（karuṇā）；如果證得道果之後，就叫做大悲（mahākaruṇā）。為什麼呢？未證得道果的時候，雖然作這樣的觀想，觀想都是有邊際的，眾生也是如此；既然證得道果之後，觀想和眾生都悉皆無邊無際，因此才得名為大悲。未證得道果的時候，悲心會動搖轉變，所以叫做悲；既然證得道果之後，沒有動搖轉變，所以叫做大悲。未證得道果的時候，不能救濟諸多的眾生，所以叫做悲；既然證得道果之後，能夠大大地救濟眾生，所以叫做大悲。未證得道果的時候，悲心不與智慧（prajñā）共同執行，所以叫做悲；既然證得道果之後，悲心與智慧共同執行，所以叫做大悲。 善男子！有智慧的人修習悲心，雖然未能斷除眾生
【English Translation】 English version: Seeing beings who, due to impure precepts (śīla), will fall into hell (naraka), the realm of hungry ghosts (preta), and the animal realm (tiryagyoni), one generates compassion. Also, seeing beings who are not free regarding their physical form (rūpa), strength (bala), lifespan (āyu), peace (kṣema), and eloquence (pratibhāna), one generates compassion. Furthermore, seeing beings with incomplete faculties (vikala), one generates compassion. Also, seeing beings born in border regions (pratyantajanapada) who do not cultivate virtuous practices (kuśala-dharma), one generates compassion. Also, seeing beings in times of famine (durbhikṣa), with emaciated bodies, robbing each other, one generates compassion. Also, seeing beings in times of war (śastra-kalpa), harming and killing each other, with evil intentions increasing, who will receive the result of immeasurable suffering, one generates compassion. Also, seeing beings who, when a Buddha appears in the world (buddhotpāda), hear the nectar-like pure Dharma (amṛta-dharma) but cannot receive and uphold it, one generates compassion. Also, seeing beings who believe in evil friends (pāpa-mitra) and never follow the teachings of virtuous teachers (kalyāṇa-mitra), one generates compassion. Also, seeing beings who have much wealth (dhana) but cannot give it away in charity (dāna), one generates compassion. Also, seeing beings who plow fields and cultivate crops, engage in trade and commerce, all of which is suffering, one generates compassion. Also, seeing beings whose parents, siblings, wives, servants, relatives, and family members do not love and cherish each other, one generates compassion. Good man! A wise person should observe that the pleasure of concentration in the realm of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana) is like the suffering of hell, which all beings share equally, and therefore generate compassion. Good man! When one has not yet attained the Path (mārga), making such observations is called compassion (karuṇā); when one has attained the Path, it is called great compassion (mahākaruṇā). Why? Because when one has not yet attained the Path, although one makes such observations, the observations are limited, and so are the beings; once one has attained the Path, the observations and the beings are all limitless, therefore it is called great compassion. When one has not yet attained the Path, the heart of compassion is moved and changes, therefore it is called compassion; once one has attained the Path, there is no movement or change, therefore it is called great compassion. When one has not yet attained the Path, one cannot save all beings, therefore it is called compassion; once one has attained the Path, one can greatly save them, therefore it is called great compassion. When one has not yet attained the Path, compassion does not act together with wisdom (prajñā), therefore it is called compassion; once one has attained the Path, compassion acts together with wisdom, therefore it is called great compassion. Good man! When a wise person cultivates compassion, although they have not yet cut off the beings'
苦惱，已有無量大利益事。善男子！六波羅蜜皆以悲心而作生因。
「善男子！菩薩有二種：一者、出家，二者、在家。出家修悲，是不為難；在家修悲，是乃為難。何以故？在家之人多有惡因緣故。善男子！在家之人若不修悲，則不能得優婆塞戒，若修悲已，即便獲得。善男子！出家之人，唯能具足五波羅蜜，不能具足檀波羅蜜，在家之人則能具足。何以故？一切時中一切施故。是故在家應先修悲，若修悲已，當知是人能具戒、忍、進、定、智慧。若修悲心，難施能施、難忍能忍、難作能作，以是義故，一切善法悲為根本。
「善男子！若人能修如是悲心，當知是人能壞惡業如須彌山，不久當得阿耨多羅三藐三菩提，是人所作少許善業，所獲果報如須彌山。
優婆塞戒經解脫品第四
「善男子！若善男子、善女人有修悲者，當知是人得一切法體諸解脫分。」
善生言：「世尊！所言體者，云何為體？」
「善男子！謂身、口、意。是身、口、意從方便得。方便有二：一者、耳聞，二者、思惟。復有三種：一者、惠施，二者、持戒，三者、多聞。」
善生言：「世尊！如佛所說從三方便得解脫分；是三方便有定數不？」
「不也。善男子！何以故？有人雖于無量世
【現代漢語翻譯】 現代漢語譯本：苦惱，但已經有了無量大的利益。善男子！六波羅蜜（Lục pāluómì，六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧）都是以悲心作為生起的原因。
『善男子！菩薩（Púsà，覺悟的眾生）有兩種：一是出家，二是在家。出家修行悲心，不是難事；在家修行悲心，才是難事。為什麼呢？因為在家之人多有惡的因緣。善男子！在家之人如果不修悲心，就不能得到優婆塞戒（Yōupósà jiè，在家男居士所受的戒律），如果修了悲心，就能獲得。善男子！出家之人，只能具足五波羅蜜，不能具足檀波羅蜜（Tán pāluómì，佈施波羅蜜），在家之人則能具足。為什麼呢？因為他們一切時中都在行佈施。所以在家之人應該先修悲心，如果修了悲心，應當知道這個人能具足戒、忍、進、定、智慧。如果修悲心，難施的能施，難忍的能忍，難做的能做，因為這個緣故，一切善法以悲心為根本。』
『善男子！如果有人能修習這樣的悲心，應當知道這個人能摧壞像須彌山（Xūmí shān，佛教宇宙觀中的聖山）一樣的惡業，不久就能得到阿耨多羅三藐三菩提（Ānòu duō luō sānmiǎo sān pútí，無上正等正覺），這個人所做的少許善業，所獲得的果報就像須彌山一樣。』
優婆塞戒經解脫品第四
『善男子！如果善男子、善女人有修習悲心的人，應當知道這個人得到一切法體的各種解脫分。』
善生（Shànshēng，人名）說：『世尊！所說的體，什麼是體呢？』
『善男子！就是指身、口、意。這身、口、意是從方便得來的。方便有兩種：一是耳聞，二是思惟。又有三種：一是惠施，二是持戒，三是多聞。』
善生說：『世尊！如佛所說從三種方便得到解脫分；這三種方便有定數嗎？』
『不是的。善男子！為什麼呢？有人雖然在無量世
【English Translation】 English version: Distressed, yet already possessing immeasurable great benefits. Good man! All six Pāramitās (Lục pāluómì, the six perfections: generosity, discipline, patience, diligence, concentration, and wisdom) arise from compassion as their cause.
'Good man! There are two types of Bodhisattvas (Púsà, enlightened beings): one is a renunciant, and the other is a householder. It is not difficult for a renunciant to cultivate compassion; it is difficult for a householder to cultivate compassion. Why? Because householders often have evil conditions. Good man! If a householder does not cultivate compassion, they cannot obtain the Upāsaka vows (Yōupósà jiè, vows taken by a male lay Buddhist); if they cultivate compassion, they will obtain them. Good man! A renunciant can only fulfill five Pāramitās, but cannot fulfill Dāna Pāramitā (Tán pāluómì, the perfection of generosity); a householder can fulfill it. Why? Because they are constantly giving at all times. Therefore, a householder should first cultivate compassion; if they cultivate compassion, know that this person can fulfill discipline, patience, diligence, concentration, and wisdom. If they cultivate compassion, they can give what is difficult to give, endure what is difficult to endure, and do what is difficult to do. For this reason, compassion is the root of all good dharmas.'
'Good man! If someone can cultivate such compassion, know that this person can destroy evil karma like Mount Sumeru (Xūmí shān, the sacred mountain in Buddhist cosmology), and will soon attain Anuttara-samyak-sambodhi (Ānòu duō luō sānmiǎo sān pútí, unsurpassed complete enlightenment). The small amount of good karma that this person performs will yield a reward like Mount Sumeru.'
Upāsaka Precept Sutra, Chapter Four on Liberation
'Good man! If a good man or good woman cultivates compassion, know that this person obtains all the divisions of liberation of the essence of all dharmas.'
Shansheng (Shànshēng, a name) said, 'World Honored One! What is meant by 'essence'? What is the essence?'
'Good man! It refers to body, speech, and mind. These body, speech, and mind are obtained through skillful means. There are two skillful means: one is hearing, and the other is contemplation. There are also three: one is generosity, the second is upholding precepts, and the third is learning widely.'
Shansheng said, 'World Honored One! As the Buddha said, liberation is obtained from three skillful means; are these three skillful means fixed in number?'
'No. Good man! Why? Because someone, even in immeasurable lifetimes'
中以無量財施無量人，亦不能得解脫分法；有人於一時中以一把麨施一乞兒，能得如是解脫分法。有人乃于無量佛所受持禁戒，亦不能得解脫分法；有人一日一夜受持八戒而能獲得解脫分法。有人于無量世無量佛所，受持讀誦十二部經，亦不能得解脫分法；有人唯讀一四句偈，而能獲得解脫分法。何以故？一切眾生心不同故。善男子！若人不能一心觀察生死過咎、涅槃安樂，如是之人，雖復惠施、持戒、多聞，終不能得解脫分法。若能厭患生死過咎、深見涅槃功德安樂，如是之人，雖復少施、少戒、少聞，即能獲得解脫分法。
「善男子！得是法者，於三時中：佛出世時，緣覺出時，若無是二、阿迦尼咤天說解脫時，是人聞已得解脫分。善男子！我于往昔初發心時，都不見佛及辟支佛，聞凈居天說解脫法，我時聞已，即便發心。
「善男子！如是之法，非欲界天之所能得，何以故？以放逸故。亦非色天之所能得，何以故？無三方便故。亦非無色天之所能得，何以故？無身、口故。是法體者，是身、口、意。郁單曰人亦所不得。何以故？無三方便故。是解脫分，三人能得：所謂聲聞、緣覺、菩薩。眾生若遇善知識者，轉聲聞解脫得緣覺解脫，轉緣覺解脫得菩薩解脫；菩薩所得解脫分法，不可退轉，不可失壞
【現代漢語翻譯】 現代漢語譯本：即使有人用無量的財物佈施給無量的人，也不能獲得解脫分法；有人在短暫的時間裡用一把炒麵佈施給一個乞丐，卻能獲得這樣的解脫分法。有人在無量的佛面前受持禁戒，也不能獲得解脫分法；有人僅僅一日一夜受持八關齋戒就能獲得解脫分法。有人在無量世中，在無量佛的教導下，受持讀誦十二部經，也不能獲得解脫分法；有人僅僅讀誦一句四句偈，就能獲得解脫分法。這是什麼原因呢？因為一切眾生的心念不同。善男子！如果有人不能一心觀察生死的過患和涅槃的安樂，這樣的人，即使佈施、持戒、多聞，最終也不能獲得解脫分法。如果能夠厭惡生死的過患，深刻地認識到涅槃的功德和安樂，這樣的人，即使少佈施、少持戒、少聞法，也能立即獲得解脫分法。 『善男子！獲得這種解脫分法的人，在三種情況下可以獲得：佛出世的時候，緣覺（Pratyekabuddha，獨自覺悟者）出世的時候，或者在沒有佛和緣覺出世的時候，阿迦尼咤天（Akanistha，色界頂天的名稱）宣說解脫的時候，這個人聽聞后就能獲得解脫分。善男子！我在過去最初發菩提心的時候，沒有見到佛和辟支佛（Pratyekabuddha，同緣覺），聽聞凈居天（Suddhavasa，色界天之一）宣說解脫法，我當時聽聞后，就立即發菩提心。』 『善男子！這樣的解脫分法，不是欲界天（Kamadhatu，六慾天）所能獲得的，為什麼呢？因為他們放逸。也不是色界天（Rupadhatu，色界諸天）所能獲得的，為什麼呢？因為他們沒有三種方便。也不是無色界天（Arupadhatu，無色界諸天）所能獲得的，為什麼呢？因為他們沒有身和口。這種解脫的本體，是身、口、意。郁單曰（Uttarakuru，北俱盧洲）的人也不能獲得。為什麼呢？因為他們沒有三種方便。這種解脫分，三種人能夠獲得：所謂的聲聞（Sravaka，聽聞佛法而悟道者）、緣覺（Pratyekabuddha，獨自覺悟者）、菩薩（Bodhisattva，發菩提心求無上菩提者）。眾生如果遇到善知識（Kalyanamitra，引導眾生向善的良師益友），就能將聲聞的解脫轉為緣覺的解脫，將緣覺的解脫轉為菩薩的解脫；菩薩所獲得的解脫分法，是不可退轉的，不可失壞的。』
【English Translation】 English version: Even if someone gives limitless wealth to limitless people, they cannot attain a share in liberation; someone who gives a handful of roasted barley flour to a beggar in a short time can attain such a share in liberation. Someone who upholds precepts in the presence of limitless Buddhas cannot attain a share in liberation; someone who observes the eight precepts for just one day and one night can attain a share in liberation. Someone who, in limitless lifetimes and in the presence of limitless Buddhas, upholds, reads, and recites the twelve divisions of scripture, cannot attain a share in liberation; someone who only reads a single four-line verse can attain a share in liberation. Why is this so? Because the minds of all beings are different. Good man! If someone cannot single-mindedly observe the faults of birth and death and the bliss of Nirvana, such a person, even if they are generous, uphold precepts, and are learned, will ultimately not attain a share in liberation. If they can detest the faults of birth and death and deeply see the merits and bliss of Nirvana, such a person, even if they are less generous, uphold fewer precepts, and are less learned, can immediately attain a share in liberation. 『Good man! Those who attain this Dharma can attain a share in liberation in three situations: when a Buddha appears in the world, when a Pratyekabuddha (one who attains enlightenment on their own) appears, or when neither of these two appears, and the Akanistha (the highest heaven in the Realm of Form) Devas speak of liberation, that person, upon hearing it, can attain a share in liberation. Good man! When I first generated the aspiration for enlightenment in the past, I did not see a Buddha or a Pratyekabuddha, but I heard the Suddhavasa (Pure Abode Heavens, a type of heaven in the Realm of Form) Devas speak of the Dharma of liberation, and upon hearing it, I immediately generated the aspiration for enlightenment.』 『Good man! Such a Dharma cannot be attained by the Devas of the Kamadhatu (Desire Realm), why? Because they are heedless. Nor can it be attained by the Devas of the Rupadhatu (Form Realm), why? Because they lack the three means. Nor can it be attained by the Devas of the Arupadhatu (Formless Realm), why? Because they have no body or mouth. The essence of this liberation is body, mouth, and mind. The people of Uttarakuru (the Northern Continent) also cannot attain it. Why? Because they lack the three means. This share in liberation can be attained by three types of people: the Sravaka (Disciples who hear the teachings), the Pratyekabuddha (Solitary Buddhas), and the Bodhisattva (Enlightenment Beings). If beings encounter a Kalyanamitra (spiritual friend), they can transform the liberation of a Sravaka into the liberation of a Pratyekabuddha, and transform the liberation of a Pratyekabuddha into the liberation of a Bodhisattva; the share in liberation attained by a Bodhisattva is irreversible and cannot be lost.』
。」
善生言：「世尊！說法之人，復以何義能善分別如是等人有解脫分？如是等人無解脫分」
「善男子！如是法者，二人所得：謂在家、出家。如是二人，至心聽法，聽已受持，聞三惡苦心生怖畏，身毛皆豎，涕泣橫流，堅持齋戒，乃至小罪，不敢毀犯，當知是人得解脫分法。
「善男子！諸外道等獲得非想非非想定，壽無量劫，若不能得解脫分法，當觀是人為地獄人。若復有人阿鼻地獄經無量劫，受大苦惱，能得如是解脫分法，當觀是人為涅槃人。善男子！是故我于郁頭藍弗生哀愍心，于提婆達多不生憐念心。
「善男子！如舍利弗等六萬劫中求菩提道，所以退者，以其未得解脫分法；雖爾、猶勝緣覺根利。善男子！是法有三：謂下、中、上。下者聲聞，中者緣覺，上者佛也。善男子！有人勤求優婆塞戒，于無量世如聞而行，亦不得戒，有出家人求比丘戒、比丘尼戒，于無量世如聞而行，亦不能得。何以故？不能獲得解脫分法。是故可名修戒，不名持戒。善男子！若諸菩薩得解脫分法，終不造業求生欲界、色、無色界，常愿生於益眾生處；若自定知有生天業，即回此業求生人中。業者，所謂施、戒、修定。善男子！若聲聞人得解脫分，不過三身得具解脫；辟支佛人，亦復如是；菩薩摩
【現代漢語翻譯】 善生說：『世尊！說法的人，又根據什麼意義能夠善於分辨這些人有解脫的份，這些人沒有解脫的份呢？』 『善男子！這樣的法，是兩個人可以得到的：一是在家之人，一是出家之人。這樣的兩個人，至誠地聽法，聽了之後接受並奉持，聽到三惡道的苦難心生恐懼，身上汗毛都豎起來，眼淚鼻涕橫流，堅持齋戒，乃至很小的罪過，都不敢觸犯，應當知道這個人得到了有解脫的法分。 『善男子！那些外道等獲得了非想非非想定（既不是有想也不是無想的禪定），壽命無數劫，如果不能得到解脫的法分，應當認為這個人是地獄之人。如果又有人在地獄中經歷了無數劫，遭受巨大的苦惱，卻能得到這樣的解脫法分，應當認為這個人是能夠證得涅槃之人。善男子！因此我對郁頭藍弗（一位外道仙人）生起哀憫之心，對提婆達多（佛陀的堂兄弟，屢次加害佛陀）不生憐憫之心。 『善男子！就像舍利弗（佛陀的十大弟子之一）等在六萬劫中求菩提道，之所以退轉，是因為他們沒有得到解脫的法分；即使這樣，也勝過根器銳利的緣覺（不依佛陀教導，自己悟道的修行者）。善男子！這法有三種：下等的聲聞（聽聞佛陀教導而修行的弟子），中等的緣覺，上等的佛。善男子！有人勤奮地尋求優婆塞戒（在家男居士所受的戒律），在無數世中如聽聞的那樣去實行，也不能得到戒體；有出家人尋求比丘戒（出家男眾所受的戒律）、比丘尼戒（出家女眾所受的戒律），在無數世中如聽聞的那樣去實行，也不能得到戒體。為什麼呢？因為不能獲得解脫的法分。因此可以稱為修戒，不能稱為持戒。善男子！如果各位菩薩得到解脫的法分，終究不會造作惡業去求生欲界（有情眾生有情慾和物質慾望的生存空間）、色界（脫離了粗糙的物質慾望但仍然有形體的生存空間）、無色界（完全脫離了物質形體的束縛，只有精神存在的生存空間），常常希望生在能夠利益眾生的地方；如果自己確定知道有生天的業力，就回向這種業力，求生到人間。業力，指的是佈施、持戒、修習禪定。善男子！如果聲聞人得到解脫的法分，不會超過三次投生就能得到完全的解脫；辟支佛人，也是這樣；菩薩摩
【English Translation】 Shansheng said: 'World Honored One! How can a preacher skillfully distinguish, based on what meaning, that some people have a share in liberation and others do not?' 'Good man! Such a Dharma is attainable by two kinds of people: those who are householders and those who have left home. These two kinds of people, with utmost sincerity listen to the Dharma, and after listening, receive and uphold it. Hearing of the suffering of the three evil realms, they feel fear in their hearts, their body hair stands on end, tears and mucus flow, they firmly maintain precepts, and dare not violate even the smallest offense. You should know that these people have obtained a share in the Dharma of liberation. 'Good man! Those non-Buddhist practitioners who attain the state of Neither Perception Nor Non-Perception (a state of meditation where there is neither perception nor non-perception), with lifespans of countless kalpas, if they cannot obtain a share in the Dharma of liberation, you should regard them as people of hell. If there is someone who, after experiencing immense suffering in Avici Hell (the lowest level of hell) for countless kalpas, is able to obtain such a share in the Dharma of liberation, you should regard them as people of Nirvana. Good man! Therefore, I feel compassion for Udraka Ramaputra (an ascetic teacher), but I do not feel pity for Devadatta (Buddha's cousin who tried to harm him).' 'Good man! Like Shariputra (one of the Buddha's ten principal disciples) and others who sought the path to Bodhi for sixty thousand kalpas, the reason they regressed was that they had not obtained a share in the Dharma of liberation; even so, they are still superior to Pratyekabuddhas (those who attain enlightenment on their own, without a teacher) with sharp faculties. Good man! This Dharma has three levels: lower, middle, and upper. The lower is the Shravaka (a disciple who attains enlightenment by listening to the Buddha's teachings), the middle is the Pratyekabuddha, and the upper is the Buddha. Good man! Someone diligently seeks the Upasaka precepts (precepts for lay male followers), and for countless lifetimes practices as they have heard, yet they cannot obtain the precepts; some who have left home seek the Bhikshu precepts (precepts for ordained monks) and Bhikshuni precepts (precepts for ordained nuns), and for countless lifetimes practice as they have heard, yet they cannot obtain the precepts. Why? Because they cannot obtain a share in the Dharma of liberation. Therefore, it can be called cultivating precepts, but not upholding precepts. Good man! If the Bodhisattvas obtain a share in the Dharma of liberation, they will never create karma to seek rebirth in the Desire Realm (the realm of beings with desires and attachments), the Form Realm (the realm of beings with form but without gross desires), or the Formless Realm (the realm of beings without form, only mental existence), but will always wish to be born in places that can benefit sentient beings; if they are certain that they have karma that will lead to rebirth in the heavens, they will redirect this karma to seek rebirth in the human realm. Karma refers to giving, upholding precepts, and cultivating meditation. Good man! If a Shravaka obtains a share in liberation, they will not exceed three lifetimes before attaining complete liberation; the same is true for Pratyekabuddhas; Bodhisattva Maha-
訶薩得解脫分，雖復經由無量身中常不退轉，不退轉心，出勝一切聲聞、緣覺。善男子！若得如是解脫分法，雖復少施得無量果，少戒、少聞亦復如是。是人假使處三惡道，終不同彼三惡受苦。若諸菩薩獲得如是解脫分法，名調柔地。何故名為調柔地耶？一切煩惱漸微弱故，是名逆流。若善男子！有四種人：一者、順生死流，二者、逆生死流，三者、不順不逆，四者、到于彼岸。善男子！如是法者，于聲聞人名柔軟地，于諸菩薩亦名柔軟，複名喜地。以何義故名為喜地？聞不退故，名為喜地。以何義故名為菩薩？能常覺悟眾生心故。如是菩薩雖知外典，自不受持，亦不教人。如是菩薩不名人天，非五道攝，是名修行無障礙道。
「善男子！夫菩提者，有四種子：一者、不貪財物，二者、不惜身命，三者、修行忍辱，四者、憐愍眾生。善男子！增長如是菩提種子，復有五事：一者、於己身中不生輕想，言我不能得阿耨多羅三藐三菩提；二者、自身受苦，心不厭悔；三者、勤行精進，不休不息；四者、救濟眾生無量苦惱；五者、常贊三寶微妙功德。有智之人修菩提時，常當修集如是五事。增長熾然菩提種子，復有六事：所謂檀波羅蜜，乃至般若波羅蜜。是六種事，因一事增，謂不放逸；菩薩放逸，不能增長如是六事
【現代漢語翻譯】 現代漢語譯本 獲得訶薩（菩薩）的解脫分，即使經歷無數次輪迴，也能保持不退轉，這種不退轉的心超越了一切聲聞（通過聽聞佛法而證悟的人）、緣覺（通過觀察因緣而證悟的人）。善男子！如果獲得了這樣的解脫分法，即使是少量的佈施也能獲得無量的果報，少量的持戒、少量的聽聞佛法也是如此。這樣的人即使身處三惡道（地獄、餓鬼、畜生），最終也不會像其他眾生那樣遭受痛苦。如果各位菩薩獲得了這樣的解脫分法，就叫做調柔地。為什麼叫做調柔地呢？因為一切煩惱逐漸變得微弱，所以叫做逆流。善男子！有四種人：第一種是順著生死之流，第二種是逆著生死之流，第三種是不順也不逆，第四種是到達彼岸（涅槃）。善男子！這樣的法，對於聲聞人來說叫做柔軟地，對於各位菩薩來說也叫做柔軟地，又叫做喜地。因為什麼緣故叫做喜地呢？因為聽聞到不退轉的法，所以叫做喜地。因為什麼緣故叫做菩薩呢？因為能夠經常覺悟眾生的心。這樣的菩薩即使知道外道典籍，自己也不接受奉行，也不教導別人。這樣的菩薩不屬於人天，不被五道（地獄、餓鬼、畜生、人、天）所包含，這叫做修行無障礙之道。 「善男子！菩提（覺悟）有四種種子：第一種是不貪戀財物，第二種是不吝惜身命，第三種是修行忍辱，第四種是憐憫眾生。善男子！增長這些菩提種子，還有五件事：第一件是對自己不產生輕視的想法，認為自己不能證得阿耨多羅三藐三菩提（無上正等正覺）；第二件是自己遭受痛苦，內心不厭惡後悔；第三件是勤奮修行精進，不停止不休息；第四件是救濟眾生無量的苦惱；第五件是經常讚歎三寶（佛、法、僧）微妙的功德。有智慧的人在修菩提的時候，應當經常修集這五件事。增長熾盛菩提種子，還有六件事：就是檀波羅蜜（佈施波羅蜜），乃至般若波羅蜜（智慧波羅蜜）。這六種事，因為一件事而增長，就是不放逸；菩薩如果放逸，就不能增長這六件事。」
【English Translation】 English version Having attained the 'Part of Liberation' of a Bodhisattva (Hesa), even after countless lifetimes, one constantly remains un-retrogressing, and this un-retrogressing mind surpasses all Shravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment by observing dependent origination). Good man! If one obtains such a 'Part of Liberation' Dharma, even a small act of giving yields immeasurable results, and the same is true for a small amount of observing precepts and a small amount of hearing the Dharma. Even if such a person is in the three evil realms (hell, hungry ghosts, animals), they will ultimately not suffer like other beings in those realms. If Bodhisattvas obtain such a 'Part of Liberation' Dharma, it is called the 'Land of Subduing'. Why is it called the 'Land of Subduing'? Because all afflictions gradually become weak, it is called 'going against the stream'. Good man! There are four types of people: the first goes with the stream of birth and death, the second goes against the stream of birth and death, the third neither goes with nor against the stream, and the fourth reaches the other shore (Nirvana). Good man! This Dharma is called the 'Land of Softness' for Shravakas, and it is also called the 'Land of Softness' for Bodhisattvas, and it is also called the 'Land of Joy'. Why is it called the 'Land of Joy'? Because one hears the Dharma of non-retrogression, it is called the 'Land of Joy'. Why is one called a Bodhisattva? Because one is constantly aware of the minds of sentient beings. Such a Bodhisattva, even if they know external scriptures, does not uphold them themselves, nor do they teach them to others. Such a Bodhisattva does not belong to humans or gods, and is not included in the five realms (hell, hungry ghosts, animals, humans, gods); this is called the 'Path of Unobstructed Practice'. 「Good man! There are four seeds of Bodhi (enlightenment): the first is non-greed for wealth, the second is non-stinginess with one's life, the third is the practice of patience, and the fourth is compassion for sentient beings. Good man! To increase these seeds of Bodhi, there are also five things: the first is not to have a contemptuous thought of oneself, saying 'I cannot attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment)'; the second is not to be disgusted or regretful when one suffers; the third is to diligently practice with vigor, without stopping or resting; the fourth is to relieve sentient beings of immeasurable suffering; and the fifth is to constantly praise the subtle merits of the Three Jewels (Buddha, Dharma, Sangha). When a wise person cultivates Bodhi, they should constantly cultivate these five things. To increase and ignite the seeds of Bodhi, there are also six things: namely, Dana Paramita (perfection of giving), up to Prajna Paramita (perfection of wisdom). These six things increase because of one thing, which is non-negligence; if a Bodhisattva is negligent, they cannot increase these six things.」
，若不放逸，則能增長。善男子！菩薩求于菩提之時，復有四事：一者、親近善友，二者、心堅難壞，三者、能行難行，四者、憐愍眾生。復有四事：一者、見他得利心生歡喜，二者、常樂稱讚他人功德，三者、常樂修集六念處法，四者、勤說生死所有過咎。
「善男子！若有說言，離是八法得菩提者，無有是處。
「善男子！若有菩薩初發無上菩提心時，即得名為無上福田，如是菩薩出勝一切世間之事及諸眾生。
「善男子！雖有人言：無量世界有無量佛，然此佛道甚為難得。何以故？世界無邊，眾生亦爾；眾生無邊，佛亦如是。假使佛道當易得者，一佛世尊則應化度一切眾生！若爾者，世界眾生則為有邊。善男子！佛出世時，能度九萬九那由他人，聲聞弟子度一那由他，而諸眾生猶不可盡，故名無邊。是故我于聲聞經說無十方佛。所以者何？恐諸眾生輕佛道故。諸佛聖道，非世所攝，是故如來說無虛妄。如來世尊無有妒心，以難得故，說無十方諸佛世尊。善男子！無量眾生髮菩提心，不能究竟行菩薩道。若人難言：若有現在無量諸佛，何故經中但說過去、未來二世有無量佛，不說現在無量佛耶？善男子！我一國說過去、未來有恒沙佛，現在世中唯一佛耳。善男子！真實義者能得佛道，無量眾生
【現代漢語翻譯】 若不放逸，則能增長。善男子！菩薩在追求菩提（菩提：覺悟）的時候，還有四件事要做：第一，親近善友；第二，內心堅定難以動搖；第三，能夠做到常人難以做到的事；第四，憐憫一切眾生。還有四件事：第一，看到別人獲得利益，內心生起歡喜；第二，常常樂於稱讚他人的功德；第三，常常樂於修習六念處法；第四，勤奮宣說生死輪迴的所有過失。
善男子！如果有人說，離開這八種方法就能獲得菩提，這是不可能的。
善男子！如果菩薩最初發起無上菩提心的時候，就立即可以被稱為無上的福田，這樣的菩薩超越一切世間的事物和所有眾生。
善男子！即使有人說：無量世界有無量佛，然而成佛之道是非常難以獲得的。為什麼呢？因為世界是無邊的，眾生也是如此；眾生是無邊的，佛也是如此。假如成佛之道容易獲得，那麼一佛世尊就應該能夠教化度脫一切眾生！如果那樣的話，世界上的眾生就應該是有數量的。善男子！佛出世的時候，能夠度化九萬九那由他（那由他：數量單位）的人，聲聞弟子度化一那由他，但是眾生仍然無法度盡，所以說是無邊的。因此我在聲聞經中說沒有十方佛。為什麼呢？是害怕眾生輕視佛道。諸佛的聖道，不是世間所能包含的，所以如來說的話沒有虛妄。如來世尊沒有嫉妒心，因為成佛之道難以獲得，所以說沒有十方諸佛世尊。善男子！無量眾生髮起菩提心，卻不能最終堅持修行菩薩道。如果有人質疑說：如果現在有無量諸佛，為什麼經典中只說過去、未來二世有無量佛，而不說現在有無量佛呢？善男子！我一個國土說過去、未來有恒河沙數那麼多的佛，現在世中只有一佛。善男子！真正理解真實義的人才能獲得佛道，無量眾生
【English Translation】 If one is not heedless, then one can grow. Good man! When a Bodhisattva seeks Bodhi (Bodhi: enlightenment), there are also four things to do: First, associate with good friends; second, have a firm and unbreakable mind; third, be able to do what is difficult to do; fourth, have compassion for all sentient beings. There are also four things: First, when seeing others gain benefits, generate joy in the heart; second, always be happy to praise the merits of others; third, always be happy to cultivate the Six Recollections; fourth, diligently speak of all the faults of birth and death.
Good man! If someone says that one can attain Bodhi by abandoning these eight practices, there is no such possibility.
Good man! When a Bodhisattva initially generates the unsurpassed Bodhicitta (Bodhicitta: the mind of enlightenment), they are immediately called an unsurpassed field of merit. Such a Bodhisattva surpasses all worldly affairs and all sentient beings.
Good man! Although some say that there are countless Buddhas in countless worlds, the path to Buddhahood is very difficult to attain. Why? Because the worlds are boundless, and so are sentient beings; sentient beings are boundless, and so are Buddhas. If the path to Buddhahood were easy to attain, then one Buddha World-Honored One should be able to teach and liberate all sentient beings! If that were the case, then the sentient beings in the world would be finite. Good man! When a Buddha appears in the world, they can liberate ninety-nine nayutas (nayutas: a unit of measurement) of people, and the Shravaka (Shravaka: Hearer) disciples liberate one nayuta, but sentient beings still cannot be exhausted, so it is called boundless. Therefore, in the Shravaka Sutras, I say that there are no Buddhas in the ten directions. Why? It is because I fear that sentient beings will belittle the Buddha's path. The sacred path of the Buddhas is not contained by the world, so the Tathagata's (Tathagata: 'Thus Gone One', an epithet of the Buddha) words are not false. The Tathagata World-Honored One has no jealousy; because the path to Buddhahood is difficult to attain, it is said that there are no World-Honored Ones in the ten directions. Good man! Countless sentient beings generate Bodhicitta, but cannot ultimately persevere in practicing the Bodhisattva path. If someone questions: If there are countless Buddhas in the present, why do the Sutras only say that there are countless Buddhas in the past and future, and not in the present? Good man! In one of my lands, I say that there are Buddhas as numerous as the sands of the Ganges in the past and future, but there is only one Buddha in the present world. Good man! Those who truly understand the real meaning can attain Buddhahood, countless sentient beings
修行佛道多有退轉，時有一人乃能得度，如庵羅花及魚子等。
「善男子！菩薩有二種：一者、在家，二者、出家。出家菩薩得解脫分法，是不為難；在家得者，是乃為難。何以故？在家之人，多惡因緣所纏繞故。」
優婆塞戒經三種菩提品第五
善生言：「世尊！如佛所說菩薩二種：一者、在家，二者、出家。菩提三種：一者、聲聞菩提，二者、緣覺菩提，三者、諸佛菩提。若得菩提名為佛者，何以故聲聞、辟支佛人不名為佛？若覺法性名為佛者，聲聞、緣覺亦覺法性，以何緣故不名為佛？若一切智名為佛者，聲聞、緣覺亦一切智，復以何故不名為佛？言一切者，即是四諦。」
佛言：「善男子！菩提有三種：一者、從聞而得，二者、從思惟得，三者、從修而得。聲聞之人從聞得故，不名為佛；辟支佛人從思惟已少分覺故，名辟支佛；如來無師，不依聞、思，從修而得覺悟一切，是故名佛。善男子！了知法性，故名為佛。法性二種：一者、總相，二者、別相。聲聞之人，總相知故不名為佛；辟支佛人同知總相，不從聞故，名辟支佛，不名為佛；如來世尊，總相、別相一切覺了，不依聞、思，無師獨悟，從修而得，故名為佛。善男子！如來世尊緣智具足，聲聞、緣覺雖知四諦，緣智不具，以
【現代漢語翻譯】 現代漢語譯本：修行佛道的人很多都會退轉，往往只有一個人最終能夠得度，就像庵羅樹的花和魚卵一樣稀少。（庵羅花：一種花名）
『善男子！菩薩有兩種：一種是在家的，一種是出家的。出家的菩薩容易獲得解脫分法，這不難做到；在家的菩薩獲得解脫分法，那就很難了。為什麼呢？因為在家的人，常常被各種惡劣的因緣所纏繞。』
《優婆塞戒經》三種菩提品第五
善生問道：『世尊！正如您所說，菩薩有兩種：一種是在家的，一種是出家的。菩提有三種：一種是聲聞菩提，一種是緣覺菩提，一種是諸佛菩提。如果獲得菩提就稱為佛，那麼為什麼聲聞和辟支佛（辟支佛：又名緣覺，不依師教，自己悟道的修行者）不能稱為佛呢？如果覺悟法性就稱為佛，那麼聲聞和緣覺也覺悟了法性，因為什麼緣故不能稱為佛呢？如果一切智（一切智：對一切事物都能徹底瞭解的智慧）就稱為佛，那麼聲聞和緣覺也具有一切智，又因為什麼緣故不能稱為佛呢？所謂一切，就是指四諦（四諦：佛教的基本教義，包括苦、集、滅、道）。』
佛說：『善男子！菩提有三種：一種是從聽聞而得，一種是從思惟而得，一種是從修行而得。聲聞之人從聽聞而得，所以不能稱為佛；辟支佛之人從思惟后少部分覺悟，所以稱為辟支佛；如來（如來：佛的稱號之一）沒有老師，不依賴聽聞和思惟，從修行而獲得覺悟一切，所以稱為佛。善男子！了知法性，所以稱為佛。法性有兩種：一種是總相，一種是別相。聲聞之人，只知道總相所以不能稱為佛；辟支佛之人同樣知道總相，但不從聽聞而得，所以稱為辟支佛，但不能稱為佛；如來世尊，總相和別相全部覺悟了，不依賴聽聞和思惟，沒有老師獨自領悟，從修行而得，所以稱為佛。善男子！如來世尊緣智具足，聲聞和緣覺雖然知道四諦，但緣智不具足，因此不能成佛。』
【English Translation】 English version: Those who practice the Buddha's path often regress, and only one person may eventually attain liberation, like the flowers of the Amalaka tree (Amalaka: a type of fruit tree) and fish eggs, which are rare.
'Good man! There are two types of Bodhisattvas: one is a householder, and the other is a renunciate. It is not difficult for a renunciate Bodhisattva to obtain the Dharma of liberation; it is difficult for a householder to obtain it. Why? Because householders are often entangled in various evil conditions.'
Upasaka Precept Sutra, Chapter 5: Three Kinds of Bodhi
Shansheng asked: 'World Honored One! As you said, there are two types of Bodhisattvas: one is a householder, and the other is a renunciate. There are three types of Bodhi: one is Sravaka Bodhi, one is Pratyekabuddha Bodhi, and one is the Bodhi of all Buddhas. If attaining Bodhi is called becoming a Buddha, then why are Sravakas (Sravaka: disciple who learns from the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha: also known as a self-enlightened Buddha, who attains enlightenment without a teacher) not called Buddhas? If realizing the Dharma-nature is called becoming a Buddha, then Sravakas and Pratyekabuddhas also realize the Dharma-nature, so why are they not called Buddhas? If all-knowing wisdom (all-knowing wisdom: the wisdom to thoroughly understand all things) is called becoming a Buddha, then Sravakas and Pratyekabuddhas also possess all-knowing wisdom, so why are they not called Buddhas? The term 'all' refers to the Four Noble Truths (Four Noble Truths: the basic teachings of Buddhism, including suffering, its origin, its cessation, and the path to its cessation).'
The Buddha said: 'Good man! There are three types of Bodhi: one is obtained through hearing, one is obtained through thinking, and one is obtained through practice. Sravakas obtain it through hearing, so they are not called Buddhas; Pratyekabuddhas obtain partial enlightenment after thinking, so they are called Pratyekabuddhas; the Tathagata (Tathagata: one of the titles of the Buddha) has no teacher, does not rely on hearing or thinking, and attains complete enlightenment through practice, so he is called a Buddha. Good man! Knowing the Dharma-nature is why one is called a Buddha. There are two types of Dharma-nature: one is the general characteristic, and the other is the specific characteristic. Sravakas only know the general characteristic, so they are not called Buddhas; Pratyekabuddhas also know the general characteristic, but they do not obtain it through hearing, so they are called Pratyekabuddhas, but they are not called Buddhas; the Tathagata, the World Honored One, fully realizes both the general and specific characteristics, does not rely on hearing or thinking, attains enlightenment independently without a teacher, and obtains it through practice, so he is called a Buddha. Good man! The Tathagata, the World Honored One, has complete wisdom of conditions, while Sravakas and Pratyekabuddhas, although they know the Four Noble Truths, do not have complete wisdom of conditions, so they cannot become Buddhas.'
是義故，不得名佛；如來世尊緣智具足，故得名佛。
「善男子！如恒河水，三獸俱渡，兔、馬、香象。兔不至底，浮水而過；馬或至底，或不至底；象則盡底。恒河水者，即是十二因緣河也。聲聞渡時，猶如彼兔；緣覺渡時，猶如彼馬；如來渡時，猶如香象，是故如來得名為佛。聲聞、緣覺雖斷煩惱，不斷習氣，如來能拔一切煩惱、習氣根原，故名為佛。善男子！疑有二種：一、煩惱疑，二、無記疑。二乘之人斷煩惱疑，不斷無記；如來悉斷如是二疑，是故名佛。
「善男子！聲聞之人厭于多聞，緣覺之人厭于思惟，佛於是二心無疲厭，故名為佛。善男子！譬如凈物，置之凈器，表裡俱凈；聲聞、緣覺智雖清凈而器不凈，如來不爾，智器俱凈，是故名佛。善男子！凈有二種：一者、智凈，二者、行凈。聲聞、緣覺雖有凈智，行不清凈；如來世尊智、行俱凈，是故名佛。善男子！聲聞、緣覺其行有邊，如來世尊其行無邊，是故名佛。善男子！如來世尊能於一念破壞二障：一者、智障，二者、解脫障，是故名佛。如來具足智因、智果，是故名佛。
「善男子！如來出言，無二無謬，亦無虛妄，智慧無礙，樂說亦爾，具足因智、時智、相智，無有覆藏，不須守護，無能說過，悉知一切眾生煩惱起結因緣
【現代漢語翻譯】 現代漢語譯本：因為這個原因，不能被稱為佛；如來世尊因為智慧圓滿具足，所以才被稱為佛。
『善男子！如同恒河水，三種動物一起渡河，分別是兔子、馬和香象（指大象）。兔子不能到達河底，只是浮在水面過河；馬有時能到達河底，有時不能；而大象則能完全到達河底。這恒河水，就是十二因緣（佛教基本理論，解釋生命流轉的過程）之河。聲聞（聽聞佛陀教誨而證悟的修行者）渡河時，就像那兔子；緣覺（通過自身努力覺悟的修行者）渡河時，就像那馬；如來（佛陀的稱號之一）渡河時，就像那香象，所以如來才被稱為佛。聲聞、緣覺雖然斷除了煩惱，但沒有斷除習氣（長期養成的習慣性行為和思維模式），如來能夠徹底拔除一切煩惱和習氣的根源，所以被稱為佛。善男子！疑惑有兩種：一是煩惱疑，二是無記疑（無法確定是善是惡的疑惑）。二乘（聲聞乘和緣覺乘）之人斷除了煩惱疑，但沒有斷除無記疑；如來能夠全部斷除這兩種疑惑，所以被稱為佛。
『善男子！聲聞之人厭倦多聞，緣覺之人厭倦思惟，佛對於這兩者都沒有疲倦厭煩，所以被稱為佛。善男子！譬如干凈的東西，放在乾淨的容器里，內外都乾淨；聲聞、緣覺的智慧雖然清凈但容器不乾淨，如來不是這樣，智慧和容器都清凈，所以被稱為佛。善男子！清凈有兩種：一是智凈（智慧清凈），二是行凈（行為清凈）。聲聞、緣覺雖然有清凈的智慧，但行為不清凈；如來世尊智慧和行為都清凈，所以被稱為佛。善男子！聲聞、緣覺的行為有侷限，如來世尊的行為沒有邊際，所以被稱為佛。善男子！如來世尊能夠在一念之間破壞兩種障礙：一是智障（阻礙智慧的障礙），二是解脫障（阻礙解脫的障礙），所以被稱為佛。如來具足智慧的因和智慧的果，所以被稱為佛。
『善男子！如來說出的話，沒有二義，沒有謬誤，也沒有虛妄，智慧沒有阻礙，樂於說法也是這樣，具足因智（瞭解原因的智慧）、時智（瞭解時機的智慧）、相智（瞭解現象的智慧），沒有隱藏，不需要守護，沒有人能勝過，完全知曉一切眾生煩惱生起和糾結的原因。』
【English Translation】 English version: For this reason, one cannot be called a Buddha; the Tathagata, World-Honored One, is called a Buddha because of the perfection and completeness of wisdom.
'Good man! Like the Ganges River, three animals cross it together: a rabbit, a horse, and a fragrant elephant (referring to an elephant). The rabbit cannot reach the bottom, but floats across the water; the horse sometimes reaches the bottom and sometimes does not; while the elephant reaches the bottom completely. The Ganges River is the river of the Twelve Links of Dependent Origination (a fundamental Buddhist theory explaining the process of the cycle of life). When a Shravaka (a disciple who attains enlightenment by hearing the Buddha's teachings) crosses, it is like that rabbit; when a Pratyekabuddha (one who attains enlightenment through their own efforts) crosses, it is like that horse; when a Tathagata (one of the titles of the Buddha) crosses, it is like that fragrant elephant, therefore the Tathagata is called a Buddha. Although Shravakas and Pratyekabuddhas have cut off afflictions, they have not cut off habitual tendencies (long-term habitual behaviors and thought patterns), the Tathagata can completely uproot all afflictions and the root of habitual tendencies, therefore is called a Buddha. Good man! There are two kinds of doubt: one is doubt of affliction, and the other is doubt of non-determination (doubt that cannot be determined as good or bad). Those of the Two Vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle) have cut off the doubt of affliction, but have not cut off the doubt of non-determination; the Tathagata can completely cut off these two kinds of doubt, therefore is called a Buddha.'
'Good man! Shravakas are weary of much learning, Pratyekabuddhas are weary of contemplation, the Buddha is not weary of these two, therefore is called a Buddha. Good man! For example, a clean object is placed in a clean container, both inside and out are clean; although the wisdom of Shravakas and Pratyekabuddhas is pure, the container is not pure, the Tathagata is not like this, both wisdom and container are pure, therefore is called a Buddha. Good man! There are two kinds of purity: one is purity of wisdom, and the other is purity of conduct. Although Shravakas and Pratyekabuddhas have pure wisdom, their conduct is not pure; the Tathagata, World-Honored One, has both pure wisdom and pure conduct, therefore is called a Buddha. Good man! The conduct of Shravakas and Pratyekabuddhas is limited, the conduct of the Tathagata, World-Honored One, is boundless, therefore is called a Buddha. Good man! The Tathagata, World-Honored One, can destroy two obstacles in a single thought: one is the obstacle of wisdom, and the other is the obstacle of liberation, therefore is called a Buddha. The Tathagata possesses the cause of wisdom and the fruit of wisdom, therefore is called a Buddha.'
'Good man! The words spoken by the Tathagata are without duality, without error, and without falsehood, wisdom is unobstructed, and the joy of speaking is also like this, possessing the wisdom of cause (wisdom of understanding causes), the wisdom of time (wisdom of understanding timing), the wisdom of characteristics (wisdom of understanding phenomena), without concealment, without the need for protection, no one can surpass, completely knowing the causes of the arising and entanglement of all beings' afflictions.'
、滅結因緣，世間八法所不能污，有大憐愍，救拔苦惱，具足十力、四無所畏、大悲、三念，身心二力悉皆滿足。
「云何身力具足？善男子！三十三天有一大城，名曰善見，其城縱廣滿十萬里，宮室百萬，諸天一千六十六萬六千六百六十有六。夏三月時，釋提桓因欲往波利質多林中歡娛受樂。由乾陀山有一香象名伊羅缽那，具足七頭，帝釋發念，像知即來，善見城中所有諸天處其頭上，旋行而往。其林去城五十由延，是象身力出勝一切香象身力。正使和合如是香像一萬八千，其力唯敵佛一節力，是故身力出勝一切眾生之力。世界無邊，眾生亦爾；如來心力，亦復無邊。是故如來獨得名佛，非二乘人名為佛也。以是義故，名無上師，名大丈夫，人中香象，師子，龍王，調御示導名大船師，名大醫師，大牛之王，人中牛王，名凈蓮花，無師獨覺，為諸眾生之眼目也。是大施主，是大沙門，大婆羅門，寂靜持戒，勤行精進，到于彼岸，獲得解脫。善男子！聲聞、緣覺雖有菩提，都無是事，是故名佛。
「善男子！菩薩有二種：一者、在家，二者、出家。出家菩薩分別如是三種菩提，是不為難；在家分別，是乃為難。何以故？在家之人多惡因緣所纏繞故。」◎
優婆塞戒經修三十二相業品第六
善
【現代漢語翻譯】 現代漢語譯本：斷滅煩惱的因緣，不被世間八法（利、衰、毀、譽、稱、譏、苦、樂）所污染，具有廣大的憐憫之心，救拔眾生的苦難，圓滿具備十力、四無所畏、大悲心和三種憶念，身力與心力都完全具足。
『什麼是身力具足呢？善男子！三十三天（忉利天）有一座大城，名叫善見城（Sudarsana），這座城池縱橫廣闊，有十萬里之遙，擁有宮殿百萬座，諸天有一千六十六萬六千六百六十六位。夏天三個月的時候，釋提桓因（Śakro devānām indra，帝釋天）想要前往波利質多林（Pārijāta）中歡娛享樂。由乾陀山（Gandhamādana）有一頭香象，名叫伊羅缽那（Airāvata），具有七個頭，帝釋天一動念頭，香象立刻就來，善見城中所有的諸天都處在它的頭上，旋轉行進而去。那片樹林距離善見城有五十由延（Yojana），這頭香象的身力勝過一切香象的身力。即使集合一萬八千頭這樣的香象，它們的力量也僅僅能匹敵佛陀一節指的力量，所以佛陀的身力勝過一切眾生的力量。世界無邊無際，眾生也是如此；如來的心力，也同樣是無邊無際。因此如來才能獨自獲得佛的稱號，而不是二乘（聲聞和緣覺）之人可以被稱為佛。因為這個緣故，佛被稱為無上師，被稱為大丈夫，人中香象，師子（獅子），龍王，調御示導的大船師，大醫師，大牛之王，人中牛王，被稱為凈蓮花，無師自悟，是所有眾生的眼目。是最大的施主，是大沙門（Śrāmaṇa，出家求道者），大婆羅門（Brāhmaṇa，印度教祭司），寂靜持戒，勤奮修行精進，到達彼岸，獲得解脫。善男子！聲聞（Śrāvaka）和緣覺（Pratyekabuddha）雖然也有菩提（Bodhi，覺悟），但都沒有這些功德，所以只有佛才配稱為佛。
『善男子！菩薩（Bodhisattva）有兩種：一種是在家的菩薩，一種是出家的菩薩。出家的菩薩分別這三種菩提，不是難事；在家的菩薩分別，才是難事。為什麼呢？因為在家之人多被惡劣的因緣所纏繞的緣故。』
《優婆塞戒經·修三十二相業品》第六
善哉！
【English Translation】 English version: The causes and conditions for extinguishing bonds, unpolluted by the eight worldly dharmas (gain, loss, disgrace, fame, praise, censure, suffering, and pleasure), possessing great compassion, rescuing beings from suffering, fully endowed with the ten powers, the four fearlessnesses, great compassion, and the three mindfulnesses, both physical and mental strength are completely fulfilled.
『What does it mean by complete physical strength? Good man! In the Trayastrimsha Heaven (忉利天), there is a great city called Sudarsana (善見城), which is ten thousand miles in length and breadth, with a million palaces, and one million six hundred sixty-six thousand six hundred sixty-six devas. During the three months of summer, Śakro devānām indra (釋提桓因, the lord of the devas) wishes to go to the Pārijāta forest (波利質多林) to enjoy pleasure. From Gandhamādana Mountain (乾陀山) there is a fragrant elephant named Airāvata (伊羅缽那), with seven heads. When Śakra thinks of it, the elephant immediately comes, and all the devas in Sudarsana City are on its heads, circling and going. That forest is fifty yojanas (由延) away from the city, and the physical strength of this elephant surpasses the physical strength of all fragrant elephants. Even if eighteen thousand such fragrant elephants were combined, their strength would only be equal to the strength of one joint of the Buddha's finger. Therefore, the Buddha's physical strength surpasses the strength of all beings. The world is boundless, and so are beings; the Buddha's mental strength is also boundless. Therefore, only the Tathagata can attain the title of Buddha, and not those of the two vehicles (Śrāvakas and Pratyekabuddhas). For this reason, the Buddha is called the unsurpassed teacher, the great hero, the fragrant elephant among men, the lion, the dragon king, the great captain who tames and guides, the great physician, the king of great oxen, the ox king among men, called the pure lotus flower, self-enlightened without a teacher, and the eye of all beings. He is the greatest benefactor, the great Śrāmaṇa (沙門, renunciate), the great Brāhmaṇa (婆羅門, priest), peaceful and disciplined, diligently practicing and advancing, reaching the other shore, and attaining liberation. Good man! Although Śrāvakas (聲聞) and Pratyekabuddhas (緣覺) also have Bodhi (菩提, enlightenment), they do not have these merits, so only the Buddha is worthy of being called Buddha.』
『Good man! There are two kinds of Bodhisattvas (菩薩): one is a Bodhisattva at home, and the other is a Bodhisattva who has left home. It is not difficult for a Bodhisattva who has left home to distinguish these three kinds of Bodhi; it is difficult for a Bodhisattva at home to distinguish them. Why? Because those at home are often entangled by evil causes and conditions.』
Upāsaka Precept Sutra, Chapter Six on Cultivating the Thirty-Two Marks
Excellent!
生言：「世尊！如佛所說菩薩身力，何時成就？」
佛言：「善男子！初修三十二相業時。善男子！菩薩修集如是業時，得名菩薩，兼得二定：一、菩提定，二者、有定。復有二定：一者、知宿命定，二者、生正法因定。善男子！菩薩從修三十二相業乃至得阿耨多羅三藐三菩提，于其中間，多聞無厭。菩薩摩訶薩修一一相，以百福德而為圍繞。修心五十，具心五十，是則名為百種福德。
「善男子！一切世間所有福德，不及如來一毛功德；如來一切毛孔功德，不如一好功德；聚合八十種好功德，不及一相功德；一切相功德，不如白毫相功德；白毫功德，復不得及無見頂相。
「善男子！菩薩常于無量劫中，為諸眾生作大利益，至心勤作一切善業，是故如來成就具足無量功德；是三十二相，即是大悲之果報也。轉輪聖王雖有是相，相不明瞭具足成就。是相業體，即身、口、意業。修是業時，非於天中、北郁單曰，唯在三方，男子之身，非女人身也。菩薩摩訶薩修是業已，名為滿三阿僧祇劫，次第獲得阿耨多羅三藐三菩提。
「善男子！我于往昔寶頂佛所，滿足第一阿僧祇劫；然燈佛所，滿足第二阿僧祇劫；迦葉佛所，滿足第三阿僧祇劫。善男子！我于往昔釋迦牟尼佛所，始發阿耨多羅三藐三菩
【現代漢語翻譯】 現代漢語譯本 生言：『世尊！（Bhagavan，佛陀的尊稱）如佛所說菩薩（Bodhisattva，立志成佛的修行者）身力，何時成就？』 佛言：『善男子！初修三十二相業時。善男子！菩薩修集如是業時，得名菩薩，兼得二定：一、菩提定（Bodhi Samadhi，覺悟的禪定），二者、有定（Bhava Samadhi，存在的禪定）。復有二定：一者、知宿命定（Purva-nivasânusmriti Samadhi，知曉前世的禪定），二者、生正法因定（Saddharma Hetu Samadhi，產生正法之因的禪定）。善男子！菩薩從修三十二相業乃至得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），于其中間，多聞無厭。菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）修一一相，以百福德而為圍繞。修心五十，具心五十，是則名為百種福德。 『善男子！一切世間所有福德，不及如來（Tathagata，佛陀的稱號之一）一毛功德；如來一切毛孔功德，不如一好功德；聚合八十種好功德，不及一相功德；一切相功德，不如白毫相功德（Urna，眉間白毫）；白毫功德，復不得及無見頂相（Usnisa，頭頂肉髻）。』 『善男子！菩薩常于無量劫中，為諸眾生作大利益，至心勤作一切善業，是故如來成就具足無量功德；是三十二相，即是大悲之果報也。轉輪聖王（Chakravartin，統治世界的理想君主）雖有是相，相不明瞭具足成就。是相業體，即身、口、意業。修是業時，非於天中、北郁單曰（Uttarakuru，四大部洲之一），唯在三方，男子之身，非女人身也。菩薩摩訶薩修是業已，名為滿三阿僧祇劫（Asamkhya Kalpa，無數大劫），次第獲得阿耨多羅三藐三菩提。 『善男子！我于往昔寶頂佛所，滿足第一阿僧祇劫；然燈佛（Dipankara Buddha）所，滿足第二阿僧祇劫；迦葉佛（Kasyapa Buddha）所，滿足第三阿僧祇劫。善男子！我于往昔釋迦牟尼佛（Sakyamuni Buddha）所，始發阿耨多羅三藐三菩提
【English Translation】 English version The being said: 'World-Honored One! When is the bodily strength of a Bodhisattva (Bodhisattva, one who aspires to become a Buddha) accomplished, as described by the Buddha?' The Buddha said: 'Good man! It is accomplished when one first cultivates the karma of the thirty-two marks. Good man! When a Bodhisattva cultivates such karma, he is named a Bodhisattva and also attains two samadhis (Samadhi, a state of meditative consciousness): first, Bodhi Samadhi (Bodhi Samadhi, the samadhi of enlightenment), and second, Bhava Samadhi (Bhava Samadhi, the samadhi of existence). Again, there are two samadhis: first, Purva-nivasânusmriti Samadhi (Purva-nivasânusmriti Samadhi, the samadhi of knowing past lives), and second, Saddharma Hetu Samadhi (Saddharma Hetu Samadhi, the samadhi that generates the cause of the true Dharma). Good man! From the time a Bodhisattva cultivates the karma of the thirty-two marks until he attains Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), he is never satiated with learning. A Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva) cultivates each mark, surrounded by a hundred merits. Cultivating fifty aspects of mind and possessing fifty aspects of mind is called a hundred kinds of merit.' 'Good man! All the merits in the world are not equal to the merit of a single hair of the Tathagata (Tathagata, one of the titles of the Buddha); the merit of all the pores of the Tathagata is not equal to the merit of a single minor mark; the aggregate of the eighty minor marks is not equal to the merit of a single major mark; the merit of all the major marks is not equal to the merit of the urna (Urna, the white curl of hair between the eyebrows); the merit of the urna is not equal to the usnisa (Usnisa, the cranial protuberance).' 'Good man! A Bodhisattva constantly benefits all beings in countless kalpas (Kalpa, an aeon), diligently performing all good deeds with utmost sincerity. Therefore, the Tathagata has accomplished and possesses immeasurable merits; these thirty-two marks are the result of great compassion. Although a Chakravartin (Chakravartin, an ideal universal ruler) possesses these marks, the marks are not clear and fully accomplished. The essence of this karma of marks is the karma of body, speech, and mind. When cultivating this karma, it is not done in the heavens or in Uttarakuru (Uttarakuru, one of the four continents), but only in the three continents, in the body of a man, not in the body of a woman. After a Bodhisattva-Mahasattva has cultivated this karma, it is said that he has completed three Asamkhya Kalpas (Asamkhya Kalpa, countless great aeons) and gradually attains Anuttara-samyak-sambodhi.' 'Good man! In the past, at the place of Buddha Baoding, I fulfilled the first Asamkhya Kalpa; at the place of Dipankara Buddha (Dipankara Buddha), I fulfilled the second Asamkhya Kalpa; at the place of Kasyapa Buddha (Kasyapa Buddha), I fulfilled the third Asamkhya Kalpa. Good man! In the past, at the place of Sakyamuni Buddha (Sakyamuni Buddha), I first generated the aspiration for Anuttara-samyak-sambodhi.'
提心，發是心已，供養無量恒沙諸佛，種諸善根，修道持戒，精進多聞。善男子！菩薩摩訶薩修是三十二相業已，了了自知定得阿耨多羅三藐三菩提，如觀掌中庵摩勒果。其業雖定，修時次第不必定耶。
「或有人言：如來先得牛王眼相。何以故？為菩薩時，于無量世，樂以善眼和視眾生，是故先得牛王眼相；次得余相。或有說言：如來先得八梵音相，餘次第得。何以故？為菩薩時，于無量世，恒以軟語，先語實語，教化眾生，是故先得八梵音相。或有說言：如來先得無見頂相，餘次第得。何以故？為菩薩時，于無量世，供養師長、諸佛、菩薩、頭頂禮拜破憍慢故，是故先得無見頂相。或有說言：如來先得白毫毛相，餘次第得。何以故？為菩薩時，于無量世，不誑一切諸眾生故，是故先得眉間毫相。善男子！除佛世尊，余無能說如是相業。
「善男子！或復有人次第說言：如來先得足下平相，餘次第得。何以故？為菩薩時，于無量世，佈施、持戒，修集道時，其心不動，是故先得足下平相。得是相已，次第獲得足下輪相。何以故？為菩薩時，于無量世，供養父母、師長、善友，如法擁護一切眾生，是故次得手足輪相。得是相已，次第獲得纖長指相。何以故？為菩薩時，至心受持第一、第四優婆塞戒，是故
【現代漢語翻譯】 現代漢語譯本： 『提心』，指的是發起菩提心之後，供養無量如恒河沙數般的諸佛，種下各種善根，修習佛道，堅持戒律，精進修行，廣學多聞。善男子！菩薩摩訶薩修習這三十二相的業因之後，清清楚楚地知道自己必定能夠證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），就像觀看掌中的庵摩勒果（Amalaka fruit）一樣清晰。雖然證得佛果的業因已定，但修習這些業因的次第不一定有先後嗎？
或者有人說：如來（Tathagata）先得到牛王眼相。為什麼呢？因為菩薩在過去無量世中，樂於用慈祥的目光和善地看待眾生，所以先得到牛王眼相；然後依次得到其餘的相。或者有人說：如來先得到八梵音相，然後依次得到其餘的相。為什麼呢？因為菩薩在過去無量世中，總是用柔和的語言，先說真實的話語，來教化眾生，所以先得到八梵音相。或者有人說：如來先得到無見頂相，然後依次得到其餘的相。為什麼呢？因為菩薩在過去無量世中，供養師長、諸佛、菩薩，用頭頂禮拜來破除驕慢，所以先得到無見頂相。或者有人說：如來先得到白毫毛相，然後依次得到其餘的相。為什麼呢？因為菩薩在過去無量世中，不欺騙一切眾生，所以先得到眉間白毫相。善男子！除了佛世尊，沒有人能夠像這樣解說這些相的業因。
善男子！或者又有人按次第說：如來先得到足下平相，然後依次得到其餘的相。為什麼呢？因為菩薩在過去無量世中，佈施、持戒，修習佛道時，內心不動搖，所以先得到足下平相。得到這個相之後，依次獲得足下輪相。為什麼呢？因為菩薩在過去無量世中，供養父母、師長、善友，如法地擁護一切眾生，所以接著得到手足輪相。得到這個相之後，依次獲得纖長指相。為什麼呢？因為菩薩在過去世中，至誠懇切地受持第一條和第四條優婆塞戒（Upasaka Sila，在家居士戒），所以得到這個相。
【English Translation】 English version: 『Raising the Mind』 refers to, after generating the Bodhi mind, making offerings to countless Buddhas as numerous as the sands of the Ganges, planting various roots of goodness, practicing the Buddha's path, upholding precepts, diligently cultivating, and extensively learning. Good man! After a Bodhisattva-Mahasattva (great being) cultivates the causes for these thirty-two marks, he clearly knows that he will definitely attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment), just as clearly as seeing an Amalaka fruit in the palm of his hand. Although the causes for attaining Buddhahood are certain, is the order of cultivating these causes necessarily fixed?
Or someone might say: The Tathagata (Thus Come One) first attained the eyes of a bull-king. Why? Because when he was a Bodhisattva, in countless lifetimes, he delighted in looking at beings with kind eyes and a gentle gaze, therefore he first attained the eyes of a bull-king; then he attained the remaining marks in order. Or some say: The Tathagata first attained the mark of the eight Brahma sounds, and then attained the rest in order. Why? Because when he was a Bodhisattva, in countless lifetimes, he always used gentle speech, first speaking truthfully, to teach and transform beings, therefore he first attained the mark of the eight Brahma sounds. Or some say: The Tathagata first attained the invisible crown of the head mark, and then attained the rest in order. Why? Because when he was a Bodhisattva, in countless lifetimes, he made offerings to teachers, elders, Buddhas, and Bodhisattvas, bowing with his head to break down arrogance, therefore he first attained the invisible crown of the head mark. Or some say: The Tathagata first attained the white hair mark between the eyebrows, and then attained the rest in order. Why? Because when he was a Bodhisattva, in countless lifetimes, he did not deceive any beings, therefore he first attained the white hair mark between the eyebrows. Good man! Apart from the World Honored One Buddha, no one else can explain the causes for these marks in this way.
Good man! Or someone else might say in order: The Tathagata first attained the flat feet mark, and then attained the rest in order. Why? Because when he was a Bodhisattva, in countless lifetimes, he practiced giving, upheld precepts, and when cultivating the path, his mind was unwavering, therefore he first attained the flat feet mark. After attaining this mark, he then attained the wheel marks on the soles of his feet. Why? Because when he was a Bodhisattva, in countless lifetimes, he made offerings to his parents, teachers, elders, and good friends, and protected all beings according to the Dharma, therefore he then attained the wheel marks on his hands and feet. After attaining this mark, he then attained the long and slender fingers mark. Why? Because when he was a Bodhisattva, in past lifetimes, he sincerely upheld the first and fourth Upasaka Sila (layperson's precepts), therefore he attained this mark.
次得纖長指相、足跟長相。得是相已，次第獲得身𦟛滿相。何以故？為菩薩時，善受師長、父母、善友所教敕故，是故次得身𦟛滿相。得是相已，次得手足合網縵相。何以故？為菩薩時，以四攝法攝眾生故，是故次得手足網縵相。得是相已，次第獲得手足柔軟勝餘身相。何以故？為菩薩時，于無量世，以手摩洗師長、父母身，除去垢穢，香油涂之，是故次得手足軟相。得是相已，次得身毛上向靡相。何以故？為菩薩時，于無量世，常化眾生，令修施、戒一切善法，是故次得毛上靡相。得是相已，次第獲得鹿王腨相。何以故？為菩薩時，至心聽法、至心說法，為壞生死諸過咎故，是故次得鹿王腨相。得是相已，次第獲得身方圓相，如尼拘陀樹王。何以故？為菩薩時，于無量世，常施一切眾生病藥，是故次得身方圓相。得是相已，次第獲得手過膝相。何以故？為菩薩時，終不欺誑一切賢聖、父母、師長、善友知識，是故次得手過膝相。得是相已，次得像王馬王藏相。何以故？為菩薩時，于無量世，見怖畏者能為救護，心生慚愧，不說他過，善覆人罪，是故次得像馬藏相。得是相已，次得軟身，一一孔中一毛生相。何以故？為菩薩時，于無量世，親近智者，樂聞樂論，聞已樂修，樂治道路，除去棘刺，是故次得面板柔軟，一
【現代漢語翻譯】 現代漢語譯本： 獲得纖長手指和足跟的相。獲得這些相之後，依次獲得身體豐滿的相。為什麼呢？因為作為菩薩時，善於接受師長、父母、善友的教導，所以依次獲得身體豐滿的相。獲得這個相之後，依次獲得手足之間有蹼的相。為什麼呢？因為作為菩薩時，用四攝法（佈施、愛語、利行、同事）攝受眾生，所以依次獲得手足之間有蹼的相。獲得這個相之後，依次獲得手足柔軟勝過其他身體部位的相。為什麼呢？因為作為菩薩時，在無量世中，用手摩擦清洗師長、父母的身體，除去污垢，用香油塗抹，所以依次獲得手足柔軟的相。獲得這個相之後，依次獲得身上的毛髮向上生長的相。為什麼呢？因為作為菩薩時，在無量世中，經常教化眾生，讓他們修習佈施、持戒一切善法，所以依次獲得毛髮向上生長的相。獲得這個相之後，依次獲得像鹿王一樣的小腿的相。為什麼呢？因為作為菩薩時，至誠地聽法、至誠地說法，爲了破除生死諸種過失，所以依次獲得鹿王一樣的小腿的相。獲得這個相之後，依次獲得身體方正圓滿的相，就像尼拘陀樹王（榕樹）一樣。為什麼呢？因為作為菩薩時，在無量世中，經常施捨給一切眾生醫藥，所以依次獲得身體方正圓滿的相。獲得這個相之後，依次獲得雙手過膝的相。為什麼呢？因為作為菩薩時，始終不欺騙一切賢聖、父母、師長、善友知識，所以依次獲得雙手過膝的相。獲得這個相之後，依次獲得像象王、馬王一樣隱密的陰藏相。為什麼呢？因為作為菩薩時，在無量世中，見到有怖畏的人能夠為他們救護，內心生起慚愧，不說別人的過失，善於掩蓋別人的罪過，所以依次獲得象王馬王隱密的陰藏相。獲得這個相之後，依次獲得柔軟的身體，每一個毛孔中只生一根毛髮的相。為什麼呢？因為作為菩薩時，在無量世中，親近有智慧的人，喜歡聽聞和討論佛法，聽聞之後喜歡修行，喜歡治理道路，除去荊棘，所以依次獲得面板柔軟，一 一一孔中一毛生相。
【English Translation】 English version: Having obtained the marks of slender fingers and long heels, one then successively obtains the mark of a full and well-developed body. Why is this? Because as a Bodhisattva, one is good at receiving the teachings of teachers, parents, and virtuous friends, therefore one successively obtains the mark of a full and well-developed body. Having obtained this mark, one then successively obtains the mark of webbed hands and feet. Why is this? Because as a Bodhisattva, one embraces sentient beings with the four means of attraction (giving, kind speech, beneficial action, and cooperation), therefore one successively obtains the mark of webbed hands and feet. Having obtained this mark, one then successively obtains the mark of hands and feet that are softer than the rest of the body. Why is this? Because as a Bodhisattva, for countless eons, one has used one's hands to rub and wash the bodies of teachers and parents, removing dirt and grime, and anointing them with fragrant oils, therefore one successively obtains the mark of soft hands and feet. Having obtained this mark, one then successively obtains the mark of body hair that grows upwards. Why is this? Because as a Bodhisattva, for countless eons, one has constantly transformed sentient beings, causing them to cultivate giving, morality, and all virtuous dharmas, therefore one successively obtains the mark of upward-growing hair. Having obtained this mark, one then successively obtains the mark of legs like those of a deer king. Why is this? Because as a Bodhisattva, one listens to the Dharma with utmost sincerity and speaks the Dharma with utmost sincerity, in order to destroy the faults of birth and death, therefore one successively obtains the mark of legs like those of a deer king. Having obtained this mark, one then successively obtains the mark of a body that is square and round, like the king of Nyagrodha trees (banyan tree). Why is this? Because as a Bodhisattva, for countless eons, one has constantly given medicine to all sentient beings who are sick, therefore one successively obtains the mark of a body that is square and round. Having obtained this mark, one then successively obtains the mark of hands that reach beyond the knees. Why is this? Because as a Bodhisattva, one never deceives all the virtuous sages, parents, teachers, virtuous friends, and acquaintances, therefore one successively obtains the mark of hands that reach beyond the knees. Having obtained this mark, one then successively obtains the mark of a hidden sexual organ like that of an elephant king or a horse king. Why is this? Because as a Bodhisattva, for countless eons, upon seeing those who are fearful, one is able to protect them, one feels ashamed, one does not speak of the faults of others, and one is good at covering up the sins of others, therefore one successively obtains the mark of a hidden sexual organ like that of an elephant king or a horse king. Having obtained this mark, one then successively obtains the mark of a soft body with one hair growing from each pore. Why is this? Because as a Bodhisattva, for countless eons, one has been close to the wise, one enjoys hearing and discussing the Dharma, and after hearing it, one enjoys practicing it, one enjoys preparing roads and removing thorns, therefore one successively obtains soft skin, and one hair growing from each pore.
一孔中一毛生相。得是相已。次第獲得身金色相。何以故？為菩薩時，于無量世常施眾生房舍臥具，飲食、燈明，是故次得金色身相。得是相已，次第獲得七處滿相。何以故？為菩薩時，于無量世，可瞋之處不生瞋心，樂施眾生隨意所須，是故次得七處滿相。得是相已，次第獲得缺骨滿相。何以故？為菩薩時，于無量世，善能分別善不善相，言無錯謬，不說無義，可受之法口常宣說，不可受者不妄宣傳，是故次得缺骨滿相。得是相已，次得二相：一者、上身，二者、頰車，皆如師子。何以故？為菩薩時，于無量世中，自無兩舌，教他不為，是故次得如是二相。得是相已，次得三相：一、四十齒，二、白凈相，三、齊密相。何以故？為菩薩時，于無量世，以十善法教化眾生，眾生受已，心生歡喜，常樂稱揚他人功德，是故次得如是三相。得是相已，次第獲得四牙白相。何以故？為菩薩時，于無量世修欲界慈，樂思善法，是故次得四牙白相。得是相已，次得味中最上味相。何以故？為菩薩時，于無量世不待求已然後方施，是故次得味中上味相。得是相已，次得二相：一者、肉髻，二、廣長舌。何以故？為菩薩時，于無量世，至心受持十善法教，兼化眾生，是故次得如是二相。得是相已，次得梵音相。何以故？為菩薩時，于
【現代漢語翻譯】 現代漢語譯本 一孔中一毛生相（ekaromamukhekaroma-jata-laksana）。得到這個相之後，次第獲得身金色相（suvarna-varna-kaya-laksana）。為什麼呢？因為菩薩在無量世中，常常佈施眾生房舍臥具、飲食、燈明，所以次第獲得金色身相。得到這個相之後，次第獲得七處滿相（saptotsada-laksana）。為什麼呢？因為菩薩在無量世中，在可以嗔怒的地方不生嗔心，樂於佈施眾生隨意所需，所以次第獲得七處滿相。得到這個相之後，次第獲得缺骨滿相（citantara-purna-laksana）。為什麼呢？因為菩薩在無量世中，善於分別善與不善之相，言語沒有錯謬，不說無意義的話，對於可以接受的佛法經常宣說，對於不可接受的佛法不妄加宣傳，所以次第獲得缺骨滿相。得到這個相之後，次第獲得兩個相：一是上半身，二是頰車，都像獅子。為什麼呢？因為菩薩在無量世中，自己沒有兩舌，也教導他人不兩舌，所以次第獲得這樣的兩個相。得到這個相之後，次第獲得三個相：一是四十齒（catvarimsat-danta），二是牙齒潔白（sita-danta），三是牙齒排列整齊緊密（aviraladanta）。為什麼呢？因為菩薩在無量世中，以十善法教化眾生，眾生接受后，心生歡喜，常常樂於稱揚他人的功德，所以次第獲得這樣的三個相。得到這個相之後，次第獲得四牙潔白相（catur-danta-sita-laksana）。為什麼呢？因為菩薩在無量世中修習欲界慈心，樂於思考善法，所以次第獲得四牙潔白相。得到這個相之後，次第獲得味中最上味相（rasagrata-laksana）。為什麼呢？因為菩薩在無量世中不等待別人請求之後才佈施，所以次第獲得味中最上味相。得到這個相之後，次第獲得兩個相：一是肉髻（usnisa），二是廣長舌（jihva-praksalana）。為什麼呢？因為菩薩在無量世中，至誠受持十善法教，並且教化眾生，所以次第獲得這樣的兩個相。得到這個相之後，次第獲得梵音相（brahma-svara-laksana）。為什麼呢？因為菩薩在
【English Translation】 English version The characteristic of having one hair growing from each pore (ekaromamukhekaroma-jata-laksana). Having obtained this characteristic, one successively obtains the characteristic of a golden-colored body (suvarna-varna-kaya-laksana). Why is that? Because when the Bodhisattva was practicing, in immeasurable lifetimes, he constantly gave dwellings, bedding, food, and lamps to sentient beings, therefore he successively obtained the golden-colored body characteristic. Having obtained this characteristic, one successively obtains the characteristic of having seven full places (saptotsada-laksana). Why is that? Because when the Bodhisattva was practicing, in immeasurable lifetimes, he did not generate anger in places where anger could arise, and he happily gave sentient beings whatever they needed, therefore he successively obtained the characteristic of having seven full places. Having obtained this characteristic, one successively obtains the characteristic of having fully filled bones (citantara-purna-laksana). Why is that? Because when the Bodhisattva was practicing, in immeasurable lifetimes, he was skilled at distinguishing between good and bad characteristics, his words were without error, he did not speak meaningless words, he constantly proclaimed the Dharma that could be received, and he did not falsely propagate what could not be received, therefore he successively obtained the characteristic of having fully filled bones. Having obtained this characteristic, one successively obtains two characteristics: first, the upper body, and second, the cheekbones, are both like a lion. Why is that? Because when the Bodhisattva was practicing, in immeasurable lifetimes, he himself did not engage in divisive speech, and he taught others not to do so, therefore he successively obtained these two characteristics. Having obtained this characteristic, one successively obtains three characteristics: first, forty teeth (catvarimsat-danta), second, white and pure teeth (sita-danta), and third, evenly spaced and closely aligned teeth (aviraladanta). Why is that? Because when the Bodhisattva was practicing, in immeasurable lifetimes, he taught sentient beings with the ten wholesome dharmas, and after sentient beings received them, their minds were filled with joy, and they constantly delighted in praising the merits of others, therefore he successively obtained these three characteristics. Having obtained this characteristic, one successively obtains the characteristic of having four white tusks (catur-danta-sita-laksana). Why is that? Because when the Bodhisattva was practicing, in immeasurable lifetimes, he cultivated loving-kindness in the desire realm and delighted in contemplating wholesome dharmas, therefore he successively obtained the characteristic of having four white tusks. Having obtained this characteristic, one successively obtains the characteristic of the most superior taste among tastes (rasagrata-laksana). Why is that? Because when the Bodhisattva was practicing, in immeasurable lifetimes, he did not wait to be asked before giving, therefore he successively obtained the characteristic of the most superior taste among tastes. Having obtained this characteristic, one successively obtains two characteristics: first, the ushnisha (usnisa), and second, the broad and long tongue (jihva-praksalana). Why is that? Because when the Bodhisattva was practicing, in immeasurable lifetimes, he sincerely upheld the teachings of the ten wholesome dharmas and also transformed sentient beings, therefore he successively obtained these two characteristics. Having obtained this characteristic, one successively obtains the characteristic of the Brahma-like voice (brahma-svara-laksana). Why is that? Because when the Bodhisattva was
無量世，自不惡口、教他不為，是故次得梵音聲相。得是相已，次得牛王紺色目相。何以故？為菩薩時，于無量世，等以慈善視怨親故，是故次得牛王目相。得是相已，次得白毫相。何以故？為菩薩時，于無量世宣說正法，實法不虛，是故次得白毫光相。得是相已，次得無見頂相。何以故？為菩薩時，于無量世，頭頂禮拜一切聖賢、師長、父母，尊重讚歎，恭敬供養，是故獲得無見頂相。」
「善男子！菩薩二種：一者、在家，二者、出家。出家菩薩修如是業，是不為難；在家之人，是乃為難。何以故？在家之人多惡因緣所纏繞故。」◎
優婆塞戒經卷第一 大正藏第 24 冊 No. 1488 優婆塞戒經
優婆塞戒經卷第二
北涼中印度三藏曇無讖譯◎
發願品第七
善生言：「世尊！是三十二相業誰能作耶？」佛言：「善男子！智者能作。」
「世尊！云何名智者？」
「善男子！若能善發無上大愿，是名智者。菩薩摩訶薩發菩提心已，身、口、意等所作善業，愿為眾生；將來得果，一切共之。菩薩摩訶薩常親近佛、聲聞、緣覺、善知識等，供養恭敬，咨問深法，受持不失。作是愿言：『我今親近諸佛、聲聞、緣覺、善友，寧無量世受大苦惱，不于菩
【現代漢語翻譯】 現代漢語譯本： 『無量世以來，從不惡語傷人，並且教導他人也不要惡語傷人，因此接下來獲得了梵音聲相（Brahmaghosha-laksana，佛的三十二相之一，指佛的聲音清凈美妙）。獲得這個相之後，接下來獲得了牛王紺色目相（Usabha-netra-laksana，佛的三十二相之一，指佛的眼睛像牛王一樣紺青）。為什麼呢？因為作為菩薩時，在無量世中，平等地以慈悲的眼光看待怨親，所以接下來獲得了牛王目相。獲得這個相之後，接下來獲得了白毫相（Urna-laksana，佛的三十二相之一，指兩眉之間的白色毫毛）。為什麼呢？因為作為菩薩時，在無量世中宣說正法，所說的真實不虛，所以接下來獲得了白毫光相。獲得這個相之後，接下來獲得了無見頂相（Usnisa-laksana，佛的三十二相之一，指頭頂上的肉髻，無法看見頂端）。為什麼呢？因為作為菩薩時，在無量世中，以頭頂禮拜一切聖賢、師長、父母，尊重讚歎，恭敬供養，所以獲得了無見頂相。』 『善男子！菩薩有兩種：一種是在家的，一種是出家的。出家菩薩修習這樣的業，是不難的；在家之人，才是難的。為什麼呢？因為在家之人多被惡劣的因緣所纏繞。』 《優婆塞戒經》卷第一 大正藏第24冊 No. 1488 《優婆塞戒經》 《優婆塞戒經》卷第二 北涼中印度三藏曇無讖譯 發願品第七 善生（Shan Sheng，人名）說：『世尊！這三十二相業（Dvātrimśat Mahāpuruṣa Lakṣaṇāni，佛的三十二種殊勝的身體特徵）是誰能夠修成的呢？』佛說：『善男子！有智慧的人能夠修成。』 『世尊！什麼叫做有智慧的人呢？』 『善男子！如果能夠善於發起無上大愿，這就叫做有智慧的人。菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）發起菩提心（Bodhi-citta，覺悟之心）之後，身、口、意等所做的善業，都愿為眾生；將來得到的果報，一切與眾生共同分享。菩薩摩訶薩常常親近佛（Buddha）、聲聞（Śrāvaka，聽聞佛法而證悟的弟子）、緣覺（Pratyekabuddha，靠自己力量證悟的修行者）、善知識（Kalyāṇa-mitra，良師益友）等，供養恭敬，請教深奧的佛法，受持而不忘失。併發愿說：『我現在親近諸佛、聲聞、緣覺、善友，寧願在無量世中遭受巨大的苦惱，也不願背離菩
【English Translation】 English version: 'For immeasurable lifetimes, having refrained from harsh speech and taught others to do the same, one subsequently attains the mark of the Brahma-like voice (Brahmaghosha-laksana). Having attained this mark, one subsequently attains the mark of the bull-king's dark blue eyes (Usabha-netra-laksana). Why is this? Because as a Bodhisattva, for immeasurable lifetimes, one has equally regarded enemies and loved ones with compassionate eyes, therefore one subsequently attains the mark of the bull-king's eyes. Having attained this mark, one subsequently attains the mark of the white hair-curl (Urna-laksana). Why is this? Because as a Bodhisattva, for immeasurable lifetimes, one has proclaimed the true Dharma, the true Dharma being not false, therefore one subsequently attains the mark of the white hair-curl. Having attained this mark, one subsequently attains the mark of the invisible crown of the head (Usnisa-laksana). Why is this? Because as a Bodhisattva, for immeasurable lifetimes, one has bowed with the crown of the head to all sages, teachers, parents, respecting, praising, revering, and making offerings, therefore one attains the mark of the invisible crown of the head.' 'Good man! There are two kinds of Bodhisattvas: one is a householder, and the other is a renunciate. It is not difficult for a renunciate Bodhisattva to cultivate such karma; it is difficult for a householder. Why is this? Because householders are often entangled by evil conditions.' Upasaka Precept Sutra, Volume 1 Taisho Tripitaka Volume 24, No. 1488, Upasaka Precept Sutra Upasaka Precept Sutra, Volume 2 Translated by Tripitaka Master Dharmaraksa from Central India of the Northern Liang Dynasty Chapter 7: Making Vows Shan Sheng said: 'World Honored One! Who is able to cultivate the karma of these thirty-two marks (Dvātrimśat Mahāpuruṣa Lakṣaṇāni)?' The Buddha said: 'Good man! A wise person is able to cultivate them.' 'World Honored One! What is called a wise person?' 'Good man! If one is able to skillfully make the unsurpassed great vow, this is called a wise person. After a Bodhisattva-Mahasattva (Bodhisattva-Mahāsattva) has aroused the Bodhi-mind (Bodhi-citta), all the good deeds done by body, speech, and mind are vowed for the sake of all beings; in the future, the fruits obtained will be shared with all. The Bodhisattva-Mahasattva constantly draws near to Buddhas (Buddha), Śrāvakas (Śrāvaka), Pratyekabuddhas (Pratyekabuddha), Kalyāṇa-mitras (Kalyāṇa-mitra), etc., making offerings, revering, inquiring about profound Dharma, receiving and upholding it without loss. And makes this vow: 'Now I draw near to all Buddhas, Śrāvakas, Pratyekabuddhas, and good friends, I would rather endure great suffering for immeasurable lifetimes than turn away from the Bodhi-'
提生退轉心！眾生若以噁心打罵毀辱我身，愿我因是更增慈心，不生惡念！愿我後生，在在處處不受女身、無根、二根、奴婢之身！復愿令我身有自在力為他給使，不令他人有自在力而驅使我！愿令我身諸根具足，遠離惡友，不生惡國邊裔之處，常生豪姓，色力殊特，財寶自在！得好念心、自在之心，心得勇健！凡有所說，聞者樂受，離諸障礙！無有放逸，離身、口、意一切惡業，常為眾生作大利益！為利眾生，不貪身命，不為身命而造惡業！利眾生時，莫求恩報！常樂受持十二部經，既受持已，轉教他人！能壞眾生惡見、惡業，一切世事所不能勝；既得勝已，復以轉教！善治眾生身、心重病，見離壞者能令和合，見怖畏者為作救護，護已為說種種之法，令彼聞已心得調伏！見饑施身，令得飽滿，愿彼不生貪惡之心；當啖我時，如食草木！常樂供養師長、父母、善友、宿德，于怨親中其心等一！常修六念及無我想，十二因緣！無三寶處，樂在寂靜，修集慈悲！一切眾生若見我身，聞觸之者，遠離煩惱！』菩薩雖知除菩提已不求余果，為眾生故，求以弘利。
「善男子！菩薩若能如是立愿，當知是人即是無上法財長者，是求法王未得法王。
「善男子！菩薩摩訶薩具足三事，則得名為法財長者：一者、心不
【現代漢語翻譯】 現代漢語譯本： 發起增進和退失菩提心的想法！如果眾生以惡毒的心打罵、譭謗、侮辱我的身體，愿我因此更加增長慈悲心，不生起惡念！愿我來世，無論在任何地方都不受女身、無根（指沒有性器官）、二根（指同時具有男女兩性性器官）、奴婢之身！又愿我的身體有自在的力量去為他人服務，不讓他人有自在的力量來驅使我！愿我的身體諸根完備，遠離惡友，不出生在惡劣的國家邊遠地區，常出生在豪門大姓，容貌和力量都非常出衆，財富充足自在！得到好的憶念之心、自在之心，內心充滿勇氣和力量！凡是我所說的話，聽的人都樂於接受，遠離各種障礙！沒有放縱懈怠，遠離身、口、意的一切惡業，常常為眾生做最大的利益！爲了利益眾生，不貪戀自己的生命，不爲了保全生命而造作惡業！利益眾生的時候，不求任何回報！常常喜好受持十二部經，已經受持之後，再轉教給其他人！能夠摧毀眾生的惡見、惡業，一切世俗的事情都不能戰勝我；已經獲得勝利之後，再用佛法去教化他們！善於醫治眾生身心上的嚴重疾病，看到分離的人能夠使他們和好，看到恐懼的人為他們提供救護，救護之後為他們宣說種種佛法，讓他們聽了之後內心得到調伏！看到飢餓的人就佈施自己的身體，讓他們得到飽滿，愿他們不生起貪婪和惡毒的心；當他們吃我肉的時候，就像吃草木一樣！常常樂於供養師長、父母、善友、有德行的長者，對於怨恨的人和親愛的人，我的心都一樣平等！常常修習六念以及無我想，十二因緣！在沒有佛、法、僧三寶的地方，喜歡住在寂靜的地方，修習慈悲！一切眾生如果見到我的身體，或者聽到、接觸到我，都能遠離煩惱！』菩薩雖然知道除了菩提之外不追求其他的果報，但是爲了眾生的緣故，而追求種種利益來弘揚佛法。
『善男子！菩薩如果能夠這樣立下誓願，應當知道這個人就是無上的法財長者，是追求法王的、還沒有得到法王的菩薩。
『善男子！菩薩摩訶薩具足三種條件，才能被稱為法財長者：第一，內心不（空缺）
【English Translation】 English version: Generating and regressing Bodhicitta! If sentient beings strike, scold, slander, or insult my body with malicious intent, may I, as a result, increase my compassion and not generate evil thoughts! May I, in future lives, not be born as a woman, without roots (referring to lacking sexual organs), with two roots (referring to having both male and female sexual organs), or as a slave! Furthermore, may my body have the power to freely serve others, and not allow others to have the power to control me! May my body have all faculties complete, be far from evil friends, not be born in evil countries or remote border regions, but always be born into noble families, with exceptional appearance and strength, and with abundant and free wealth! May I attain a good mind of mindfulness, a mind of freedom, and a heart full of courage and strength! May all that I say be joyfully received by listeners, free from all obstacles! Without negligence or laxity, may I be free from all evil deeds of body, speech, and mind, and always bring great benefit to sentient beings! For the benefit of sentient beings, I will not be attached to my own life, nor will I create evil karma for the sake of preserving my life! When benefiting sentient beings, I will not seek any reward! I will always joyfully uphold the twelve divisions of scriptures (Dvadasanga-Buddhavacana), and after upholding them, I will teach them to others! I will be able to destroy the evil views and evil karma of sentient beings, and no worldly affairs will be able to defeat me; after gaining victory, I will further teach them with the Dharma! I will be skilled in healing the severe illnesses of sentient beings' bodies and minds, able to reconcile those who are separated, and provide protection for those who are fearful; after protecting them, I will expound various Dharma teachings to them, so that their minds may be tamed after hearing them! Seeing the hungry, I will give my body in charity, so that they may be satisfied, and may they not generate greedy or evil thoughts; when they eat my flesh, may it be like eating grass or wood! I will always joyfully make offerings to teachers, parents, good friends, and virtuous elders, and my heart will be equal towards enemies and loved ones! I will always cultivate the six recollections and the thought of no-self, the twelve links of dependent origination (Dvadasanga-pratityasamutpada)! In places where there are no Three Jewels (Triratna), I will delight in solitude, cultivating loving-kindness and compassion! If all sentient beings see my body, or hear or touch me, may they be free from afflictions!' Although the Bodhisattva knows that he does not seek other fruits besides Bodhi, for the sake of sentient beings, he seeks various benefits to propagate the Dharma.
'Good man! If a Bodhisattva can make such vows, you should know that this person is a supreme Dharma-wealthy elder, a Bodhisattva who is seeking the Dharma King but has not yet attained the Dharma King.
'Good man! A Bodhisattva-Mahasattva who possesses three qualities can be called a Dharma-wealthy elder: first, the mind does not (missing)
甘樂外道典籍，二者、心不貪著生死之樂，三者、常樂供養佛法僧寶。復有三事：一者、為人受苦心不生悔，二者、具足微妙無上智慧，三者、具善法時不生憍慢。復有三事：一者、為諸眾生受地獄苦如三禪樂，二者、見他得利不生妒心，三者、所作善業不為生死。復有三事：一者、見他受苦如己無異，二者、所修善事悉為眾生，三者、善作方便令彼離苦。復有三事：一者、觀生死樂如大毒蛇，二者、樂處生死為利眾生，三者、觀無生法忍多諸功德。復有三事：一者、捨身、二者、捨命，三者、舍財；舍是三事悉為眾生。復有三事：一者、多聞無厭，二者、能忍諸惡，三者、教他修忍。復有三事：一者、自省己過，二者、善覆他罪，三者、樂修慈心。復有三事：一者、至心奉持禁戒，二者、四攝攝取眾生，三者、口言柔濡不粗。復有三事：一者、能大法施，二者、能大財施，三者、以此二施勸眾生行。復有三事：一者、常以大乘教化眾生，二者、常修轉進增上之行，三者、于諸眾生不生輕想。復有三事：一者、雖具煩惱而能堪忍，二者、知煩惱過樂而不厭，三者、自具煩惱能壞他結。復有三事：一者、見他得利歡喜如己，二者、自得安樂不樂獨受，三者、于下乘中不生足想。復有三事：一者、聞諸菩薩苦行不怖，二者
【現代漢語翻譯】 現代漢語譯本 甘樂外道典籍（Gān lè wài dào diǎnjí）：有三種事，第一，內心不貪戀生死的快樂；第二，內心不貪戀生死的快樂；第三，常常樂於供養佛法僧三寶。 又有三種事：第一，爲了他人受苦，內心不生後悔；第二，具足微妙無上的智慧；第三，具備善法時，不生驕慢。 又有三種事：第一，爲了眾生承受地獄的痛苦，如同處於三禪的快樂之中；第二，見到他人獲得利益，不生嫉妒之心；第三，所做的善業不爲了生死。 又有三種事：第一，見到他人受苦，如同自己受苦一樣；第二，所修的善事全部爲了眾生；第三，善於運用方便法門，使他們脫離痛苦。 又有三種事：第一，觀察生死的快樂如同大毒蛇；第二，樂於處於生死之中，爲了利益眾生；第三，觀察無生法忍，具有諸多功德。 又有三種事：第一，捨棄身體；第二，捨棄生命；第三，捨棄財產；捨棄這三件事，全部爲了眾生。 又有三種事：第一，廣聞佛法而不知厭足；第二，能夠忍受各種惡事；第三，教導他人修習忍辱。 又有三種事：第一，常常反省自己的過錯；第二，善於掩蓋他人的罪過；第三，樂於修習慈悲之心。 又有三種事：第一，至誠奉持禁戒；第二，用四攝法攝取眾生；第三，口中所說的話語柔和而不粗暴。 又有三種事：第一，能夠行廣大的法佈施；第二，能夠行廣大的財佈施；第三，用這兩種佈施勸導眾生修行。 又有三種事：第一，常常用大乘佛法教化眾生；第二，常常修習轉進增上的行為；第三，對於一切眾生不生輕視的想法。 又有三種事：第一，雖然具有煩惱，但是能夠堪能忍受；第二，知道煩惱的過患，樂於其中而不厭倦；第三，自己具有煩惱，卻能摧毀他人的煩惱。 又有三種事：第一，見到他人獲得利益，歡喜如同自己獲得利益一樣；第二，自己獲得安樂，不樂於獨自享受；第三，對於小乘佛法不生滿足的想法。 又有三種事：第一，聽到諸位菩薩的苦行，不感到恐怖；第二
【English Translation】 English version Gān lè wài dào diǎnjí (Treatises of the Gān lè heretics): There are three things: first, the mind is not greedy for the pleasures of birth and death; second, the mind is not greedy for the pleasures of birth and death; third, one is always happy to make offerings to the Buddha, Dharma, and Sangha (the Three Jewels). There are also three things: first, one does not regret suffering for others; second, one is endowed with subtle and supreme wisdom; third, one does not become arrogant when possessing good qualities. There are also three things: first, enduring the suffering of hell for all beings as if it were the pleasure of the third Dhyana (meditative state); second, not being jealous when seeing others gain benefits; third, not performing good deeds for the sake of birth and death. There are also three things: first, seeing the suffering of others as no different from one's own; second, dedicating all the good deeds one cultivates to all beings; third, skillfully using expedient means to liberate them from suffering. There are also three things: first, viewing the pleasures of birth and death as a great poisonous snake; second, being happy to dwell in birth and death for the benefit of all beings; third, contemplating the forbearance of non-arising, which has many merits. There are also three things: first, giving up the body; second, giving up life; third, giving up wealth; giving up these three things entirely for the sake of all beings. There are also three things: first, being insatiable in hearing the Dharma; second, being able to endure all evils; third, teaching others to cultivate patience. There are also three things: first, constantly reflecting on one's own faults; second, skillfully concealing the faults of others; third, being happy to cultivate loving-kindness. There are also three things: first, sincerely upholding the precepts; second, gathering beings through the four means of attraction (catuḥ-saṃgrahavastu); third, speaking gently and not harshly. There are also three things: first, being able to give great Dharma offerings; second, being able to give great wealth offerings; third, encouraging beings to practice these two kinds of offerings. There are also three things: first, constantly teaching beings with the Mahayana (Great Vehicle) Dharma; second, constantly cultivating progressive and increasing practices; third, not giving rise to contemptuous thoughts towards all beings. There are also three things: first, although possessing afflictions, being able to endure them; second, knowing the faults of afflictions, being happy in them without厭倦(being weary); third, oneself possessing afflictions, yet being able to destroy the bonds of others. There are also three things: first, rejoicing when seeing others gain benefits as if oneself had gained them; second, not being happy to enjoy peace and happiness alone when oneself has attained it; third, not being content with the Hinayana (Small Vehicle) Dharma. There are also three things: first, not being afraid when hearing of the ascetic practices of the Bodhisattvas; second
、見有求者終不言無，三者、終不生念我勝一切。
「善男子！菩薩若能觀因觀果，能觀因果，能觀果因，如是菩薩能斷因果，能得因果。菩薩若能斷得因果，是名法果，諸法之王，法之自在。
「善男子！菩薩有二種：一者、在家，二者、出家。出家菩薩立如是愿，是不為難；在家菩薩立如是愿，是乃為難。何以故？在家菩薩多惡因緣所纏繞故。」
優婆塞戒經名義菩薩品第八
善生言：「世尊！如佛所說菩薩二種：一者、假名菩薩，二者、實義菩薩。云何名為假名菩薩？」
「善男子！眾生若發菩提心已，樂受外術及其典籍，持諷誦讀，即以此法教化眾生。為自身命殺害他命，不樂修悲。樂於生死，常造諸業受生死樂。無有信心，於三寶所生疑網心。護惜身命，不能忍辱。語言粗穬，悔恨放逸。於己身所生自輕想，我不能得無上菩提。于煩惱中生恐怖想，亦不勤修壞結方便。常生慳貪、嫉妒、瞋心，親近惡友，懈怠、亂心，樂處無明。不信六度，不樂修福，不觀生死，常樂受持他人惡語，是名假名菩薩。
「善男子！復有眾生髮菩提心，欲得阿耨多羅三藐三菩提，聞無量劫苦行修道然後乃得，聞已生悔。雖修行道，心不真實，無有慚愧，不生憐愍。樂奉外道，殺羊祀天。雖
【現代漢語翻譯】 現代漢語譯本： 見到有求助的人，最終不會說沒有，三者，最終不會產生『我勝過一切』的念頭。 『善男子！菩薩如果能夠觀察因，觀察果，能夠觀察因果，能夠觀察果因，這樣的菩薩就能夠斷除因果，能夠獲得因果。菩薩如果能夠斷除並獲得因果，這叫做「法果」，是諸法之王，是法的自在。』 『善男子！菩薩有兩種：一種是在家的，一種是出家的。出家菩薩立下這樣的誓願，是不難做到的；在家菩薩立下這樣的誓願，才是難能可貴的。為什麼呢？因為在家菩薩多被惡劣的因緣所纏繞。』 《優婆塞戒經·名義菩薩品》第八 善生問道：『世尊！正如佛所說，菩薩有兩種：一種是假名菩薩，一種是實義菩薩。什麼叫做假名菩薩呢？』 『善男子！眾生如果發了菩提心（Bodhicitta，覺悟之心）之後，喜歡接受外道的法術及其典籍，受持諷誦閱讀，就用這些法去教化眾生。爲了自己的身命而殺害其他生命，不喜好修習慈悲。喜歡生死輪迴，常常造作各種惡業而承受生死之苦。沒有信心，對於三寶（Triratna，佛、法、僧）生起疑惑之心。愛護自己的身命，不能忍辱。言語粗俗狂妄，常常後悔放縱。對於自身產生輕視的想法，認為自己不能證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。對於煩惱產生恐懼的想法，也不勤奮修習斷除煩惱的方法。常常生起慳吝、嫉妒、嗔恨之心，親近惡友，懈怠散亂，喜歡處於無明之中。不相信六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧），不喜好修福，不觀察生死，常常喜歡接受和聽信他人的惡語，這就叫做假名菩薩。』 『善男子！又有一些眾生髮了菩提心，想要證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），聽到要經過無量劫的苦行修道才能證得，聽了之後就後悔了。雖然修行，但內心不真實，沒有慚愧之心，不生憐憫之心。喜歡信奉外道，殺羊祭祀天神。雖然
【English Translation】 English version: 'When seeing someone in need, they ultimately never say they have nothing to give; thirdly, they ultimately never give rise to the thought 'I am superior to all'.' 'Good man! If a Bodhisattva (菩薩, a being who seeks enlightenment) can observe the cause, observe the effect, can observe cause and effect, can observe effect and cause, such a Bodhisattva can sever cause and effect, can attain cause and effect. If a Bodhisattva can sever and attain cause and effect, this is called 'Dharma Fruit', the king of all Dharmas (法, teachings), the freedom of Dharma.' 'Good man! There are two kinds of Bodhisattvas: one is a householder, and the other is a renunciate. It is not difficult for a renunciate Bodhisattva to make such a vow; it is rare and valuable for a householder Bodhisattva to make such a vow. Why? Because householder Bodhisattvas are often entangled by evil conditions.' The Eighth Chapter, 'The Meaning of Bodhisattva' in the Upasaka Precept Sutra (優婆塞戒經) Shan Sheng (善生) said: 'World Honored One! As the Buddha (佛) said, there are two kinds of Bodhisattvas: one is a nominal Bodhisattva, and the other is a Bodhisattva in reality. What is called a nominal Bodhisattva?' 'Good man! If sentient beings, after having aroused the Bodhicitta (菩提心, the mind of enlightenment), enjoy receiving external arts and their scriptures, upholding, reciting, and reading them, and then use these teachings to educate sentient beings. They kill other lives for their own sake, and do not enjoy cultivating compassion. They enjoy the cycle of birth and death, constantly creating various karmas and experiencing the pleasures of birth and death. They have no faith, and give rise to doubts about the Three Jewels (Triratna, 三寶 - Buddha, Dharma, Sangha). They cherish their own lives and cannot practice forbearance. Their speech is coarse and arrogant, and they are often regretful and indulgent. They give rise to self-deprecating thoughts about themselves, thinking that they cannot attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). They give rise to fearful thoughts about afflictions, and do not diligently cultivate methods to destroy the knots of affliction. They constantly give rise to stinginess, jealousy, and anger, associate with evil friends, are lazy and distracted, and enjoy being in ignorance. They do not believe in the Six Perfections (Paramita, 六度 - generosity, morality, patience, diligence, concentration, wisdom), do not enjoy cultivating blessings, do not contemplate birth and death, and constantly enjoy accepting and listening to the evil words of others. This is called a nominal Bodhisattva.' 'Good man! Furthermore, some sentient beings arouse the Bodhicitta (菩提心, the mind of enlightenment), desiring to attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), but upon hearing that it requires cultivating the path through countless kalpas (劫, eons) of ascetic practices, they become regretful. Although they practice the path, their minds are not sincere, they have no sense of shame, and they do not give rise to compassion. They enjoy serving external paths, sacrificing sheep to worship the heavens. Although
有微信，心不堅固。為五欲樂造種種惡，猗色、命、財生大憍慢，所作顛倒，不能利益。為生死樂而行佈施，為生天樂受持禁戒，雖修禪定為命增長，是名假名菩薩。
「實義菩薩者，能聽深義，樂近善友，樂供養師、父母、善友，樂聽如來十二部經，受持、讀誦、書寫、思義。為法因緣不惜身命、妻子、財物，其心堅固。憐愍一切，口言柔濡，先語實語，無有惡語及兩舌語。于自身所不生輕想。舒手惠施，無有禁固。常樂修磨利智慧刀，雖習外典，為破邪見、出勝邪見，善知方便調伏眾生。于大眾所不生恐怖，常教眾生菩提易得，能令聞者不生怖心。勤修精進，輕賤煩惱，令彼煩惱不得自在。心不放逸，常修忍辱。為涅槃果持戒、精進。愿為眾生趨走給使，令彼安隱歡娛受樂；為他受苦，心不生悔。見退菩提，心生憐愍。能救一切種種苦惱，能觀生死所有過罪，能具無上六波羅蜜。所作世事，勝諸眾生。信心堅固，修集慈悲，亦不悕求慈悲果報，于怨親中其心無二。施時平等，捨身亦爾，知無常相，不惜身命。以四攝法攝取眾生。知世諦故，隨眾生語。為諸眾生受苦之時，其心不動如須彌山。雖見眾生多作諸惡，有少善者，心終不忘。於三寶所不生疑心，樂為供養。若少財時，先給貧窮，后施福田；先為貧苦
【現代漢語翻譯】 現代漢語譯本： 有微信（指內心微弱，容易動搖），心不堅固。爲了五欲之樂（指色、聲、香、味、觸五種感官慾望）造作種種惡業，依仗著色相、壽命、財富而生起極大的驕慢，所作所為都是顛倒的，不能帶來真正的利益。爲了來世的享樂而行佈施，爲了生到天界而受持戒律，即使修習禪定也是爲了延長壽命，這被稱為假名菩薩（指徒有菩薩之名，而無菩薩之實的人）。
『真正的菩薩，能夠聽聞甚深的佛法義理，樂於親近善友，樂於供養師長、父母、善友，樂於聽聞如來所說的十二部經（指佛經的十二種分類），受持、讀誦、書寫、思惟其中的義理。爲了佛法，不惜犧牲身命、妻子、財物，內心非常堅定。憐憫一切眾生，說話柔和，總是先說真實的話，沒有惡語和兩舌（指挑撥離間）的言語。對於自身，不會產生輕視的想法。樂於伸出手來佈施，沒有吝嗇和固執。經常樂於修習磨礪智慧之刀，即使學習外道典籍，也是爲了破除邪見、超越邪見，善於運用方便法門來調伏眾生。在大眾之中不會感到恐懼，經常教導眾生菩提（指覺悟）容易獲得，能夠讓聽聞者不生恐懼之心。勤奮修習精進，輕視煩惱，使煩惱不得自在。內心不放逸，經常修習忍辱。爲了獲得涅槃（指寂滅）的果報而持戒、精進。願意為眾生奔走效勞，使他們能夠安穩快樂地享受，爲了他人承受痛苦，內心不後悔。見到退失菩提心的人，心生憐憫。能夠救助一切眾生的種種苦惱，能夠看清生死輪迴中的所有過患和罪惡，能夠圓滿具足無上的六波羅蜜（指佈施、持戒、忍辱、精進、禪定、智慧）。所做世間之事，勝過其他眾生。信心堅定，修集慈悲，也不希望得到慈悲的果報，對於怨恨的人和親愛的人，內心沒有分別。佈施時平等對待一切眾生，捨棄自身也是如此，明白世事無常的道理，不吝惜身命。用四攝法（指佈施、愛語、利行、同事）來攝取眾生。因爲了解世俗諦（指世俗的真理），所以隨順眾生的語言。爲了眾生承受痛苦的時候，內心不動搖如須彌山。即使見到眾生做了很多惡事，只要有一點善行，心中終究不會忘記。對於三寶（指佛、法、僧）不會產生懷疑，樂於供養。如果錢財不多，先給予貧窮的人，然後再佈施給福田（指寺廟等），先幫助貧困痛苦的人』
【English Translation】 English version: Having 'Weixin' (referring to a weak and easily swayed mind), the mind is not firm. Creating various evils for the pleasure of the five desires (referring to the five sensory desires of form, sound, smell, taste, and touch), relying on appearance, lifespan, and wealth to generate great arrogance, actions are inverted and cannot bring true benefit. Giving alms for the pleasure of the next life, upholding precepts for the pleasure of being born in the heavens, even practicing meditation for the sake of prolonging life, this is called a 'nominal Bodhisattva' (referring to someone who has the name of a Bodhisattva but not the reality).
'A true Bodhisattva is able to listen to profound meanings, enjoys being near good friends, enjoys making offerings to teachers, parents, and good friends, enjoys listening to the twelve divisions of the Sutras spoken by the Tathagata (referring to the twelve categories of Buddhist scriptures), upholding, reciting, writing, and contemplating their meanings. For the sake of the Dharma, not sparing life, wife, or wealth, the mind is firm. Having compassion for all beings, speaking gently, always speaking truthfully first, without malicious words or double-tongued speech (referring to divisive speech). Regarding oneself, not giving rise to contemptuous thoughts. Gladly extending a hand to give alms, without stinginess or obstinacy. Constantly delighting in cultivating and sharpening the sword of wisdom, even studying external scriptures, it is to break through wrong views and surpass them, skillfully using expedient means to tame sentient beings. Not feeling fear in the midst of the assembly, constantly teaching sentient beings that Bodhi (referring to enlightenment) is easily attained, able to make listeners not give rise to fear. Diligently cultivating vigor, despising afflictions, causing those afflictions to not be free. The mind is not lax, constantly cultivating patience. Holding precepts and practicing vigor for the sake of attaining the fruit of Nirvana (referring to extinction). Willing to run errands for sentient beings, enabling them to enjoy peace and happiness, bearing suffering for others, the mind does not regret. Seeing those who retreat from Bodhi, giving rise to compassion. Able to save all sentient beings from various sufferings, able to see all the faults and sins in the cycle of birth and death, able to fully possess the unsurpassed Six Paramitas (referring to generosity, morality, patience, vigor, meditation, and wisdom). Actions in worldly affairs surpass all other beings. Faith is firm, cultivating loving-kindness and compassion, also not hoping for the reward of loving-kindness and compassion, the mind is without duality towards enemies and loved ones. Giving equally at the time of almsgiving, and also in sacrificing oneself, knowing the principle of impermanence, not sparing life. Using the Four Embracing Dharmas (referring to generosity, kind speech, beneficial action, and cooperation) to gather sentient beings. Because of understanding conventional truth (referring to worldly truth), following the language of sentient beings. When bearing suffering for sentient beings, the mind is unmoving like Mount Sumeru. Even seeing sentient beings doing many evil deeds, if there is a little good, the mind will never forget. Not giving rise to doubt towards the Three Jewels (referring to the Buddha, Dharma, and Sangha), delighting in making offerings. If there is little wealth, first giving to the poor, then giving to the field of merit (referring to temples, etc.), first helping the poor and suffering.'
，后為富者。樂贊人善，為開涅槃。所有伎藝，欲令人學；見學勝己，生歡喜心。不念自利，常念利他。身、口、意業所作諸善，終不自為，恒為他人，是名實義菩薩。
「善男子！菩薩有二種：一者、在家，二者、出家。出家菩薩為實義菩薩，是不為難；在家菩薩，是乃為難。何以故？在家之人多惡因緣所纏繞故。」
優婆塞戒經義菩薩心堅固品第九
善生言：「世尊！義菩薩者，云何自知是義菩薩？」
「善男子！菩薩摩訶薩修苦行時，先自誡心。善男子！我念往昔行菩薩道時，先從外道受苦行法，至心奉行，心無退轉。無量世中以灰涂身，唯食胡麻、小豆、粳米、粟米、𢇲等，日各一粒；荊棘惡刺、㭬木、地石以為臥具；牛屎、牛尿以為病藥。盛夏之月，五熱炙身；孟冬之節，凍冰儭體。或受草食、根食、莖食、葉食、果食、土食、風食，作如是等諸苦行時，自身他身俱無利益。雖爾、猶故心無退轉，出勝一切外道苦行。善男子！我于往昔為四事故，捨棄身命：一者、為破眾生諸煩惱故，二者、為令眾生受安樂故，三者、為自除壞貪著身故，四者、為報父母生養恩故。菩薩若能不惜身命，即自定知是義菩薩。
「善男子！我于往昔為正法故，剜身為燈三千六百。我于爾時具足煩
【現代漢語翻譯】 現代漢語譯本：後來成為富人。喜歡讚美他人的優點，為他人開啟涅槃（Nirvana，解脫）之門。對於所有的技能和才藝，希望別人都能學會；看到別人學得比自己好，就心生歡喜。不考慮自己的利益，常常想著利益他人。身、口、意所做的一切善事，最終都不是爲了自己，總是爲了他人，這叫做真正的菩薩。
『善男子！菩薩有兩種：一種是在家的，一種是出家的。出家菩薩成為真正的菩薩，這並不難；在家菩薩成為真正的菩薩，這才是難的。為什麼呢？因為在家之人常常被各種惡劣的因緣所纏繞。』
《優婆塞戒經·義菩薩心堅固品第九》
善生問道：『世尊！義菩薩如何才能知道自己是義菩薩呢？』
『善男子！菩薩摩訶薩在修行苦行的時候，首先要告誡自己的內心。善男子！我回憶往昔行菩薩道的時候，先從外道那裡接受苦行的方法，至誠奉行，內心沒有退轉。在無量世中，用灰塗抹身體，只吃胡麻、小豆、粳米、粟米、𢇲等，每天只吃一粒；用荊棘惡刺、㭬木、地石作為臥具；用牛屎、牛尿作為治病的藥物。在盛夏的月份，用五種熱源炙烤身體；在寒冷的冬季，用冰凍覆蓋身體。或者接受草食、根食、莖食、葉食、果食、土食、風食，做這些苦行的時候，自身和他人都沒有得到利益。即使這樣，內心仍然沒有退轉，勝過一切外道的苦行。善男子！我于往昔爲了四件事情，捨棄自己的生命：一是，爲了破除眾生的各種煩惱；二是，爲了讓眾生得到安樂；三是，爲了去除自己對身體的貪戀；四是，爲了報答父母的養育之恩。菩薩如果能夠不吝惜自己的生命，就能確定自己是義菩薩。
『善男子！我于往昔爲了正法，剜出身上的肉作為燈油，有三千六百處。我那時具足煩惱…
【English Translation】 English version: Later, they become wealthy. They delight in praising the goodness of others, opening the door to Nirvana (liberation) for them. They desire that everyone learn all skills and arts; upon seeing others learn better than themselves, they rejoice. They do not think of their own benefit, but constantly think of benefiting others. All the good deeds done by their body, speech, and mind are ultimately not for themselves, but always for others; this is called a true Bodhisattva.
'Good man! There are two types of Bodhisattvas: one is a householder, and the other is a renunciate. It is not difficult for a renunciate Bodhisattva to be a true Bodhisattva; it is difficult for a householder Bodhisattva to be a true Bodhisattva. Why? Because householders are often entangled by various evil conditions.'
Upasaka Precept Sutra, Chapter 9: The Steadfast Mind of a Righteous Bodhisattva
Shan Sheng asked: 'World Honored One! How does a Righteous Bodhisattva know that they are a Righteous Bodhisattva?'
'Good man! When a Bodhisattva-Mahasattva practices asceticism, they first admonish their own mind. Good man! I recall that in the past, when I practiced the Bodhisattva path, I first received the methods of asceticism from non-Buddhists, and I sincerely practiced them without turning back in my mind. In countless lifetimes, I smeared my body with ashes, and only ate sesame seeds, small beans, japonica rice, millet, and 𢇲, one grain each day; I used thorns, evil spines, 㭬 wood, and stones as bedding; I used cow dung and cow urine as medicine for illnesses. In the hot months of summer, I scorched my body with five sources of heat; in the cold months of winter, I covered my body with frozen ice. Or I accepted grass food, root food, stem food, leaf food, fruit food, earth food, and wind food. When I practiced such asceticism, neither myself nor others benefited. Even so, my mind still did not turn back, surpassing all non-Buddhist ascetic practices. Good man! In the past, I gave up my life for four reasons: first, to break the various afflictions of sentient beings; second, to bring happiness to sentient beings; third, to eliminate my own attachment to the body; fourth, to repay the kindness of my parents in raising me. If a Bodhisattva can not be stingy with their life, they can be sure that they are a Righteous Bodhisattva.
'Good man! In the past, for the sake of the True Dharma, I gouged out flesh from my body to use as lamp oil, in three thousand six hundred places. At that time, I was full of afflictions...'
惱，身實覺痛，為諸眾生得度脫故，諭心令堅，不生退轉。爾時、即得具足三事：一者、畢竟無有退轉，二者、得為實義菩薩，三者、名為不可思議，是名菩薩不可思議。又我往昔為正法故，於一劫中，週身左右受千瘡苦。爾時具足一切煩惱，身實覺苦，為諸眾生得度脫故，諭心令堅，不生退轉，是名菩薩不可思議。又我往昔為一鴿故，棄捨是身。爾時具足一切煩惱，身實覺苦，為諸眾生得度脫故，諭心令堅，不生退轉，是名菩薩不可思議。
「善男子！一切惡友諸煩惱業，即是菩薩道莊嚴伴。何以故？一切凡夫無有智慧正念之心，故以煩惱而為怨敵；菩薩智慧正念具足，故以煩惱而為道伴。惡友及業，亦復如是。善男子！舍離煩惱，終不得受惡有之身。是故菩薩雖現惡業，實非身、口、意惡所作，是誓願力。以是願力受惡獸身，為欲調伏彼畜生故。菩薩現受畜生身已，善知人語、法語、實語、不粗惡語、不無義語，心常憐愍，修集慈悲，無有放逸，是名菩薩不可思議。
「善男子！我于往昔受熊身時，雖具煩惱，煩惱於我無自在力。何以故？具正念故。我于爾時，憐愍眾生，擁護正法，修行法行。受瞿陀身，劫賓耆羅身，兔身，蛇身，龍身，像身，金翅鳥身，鴿身，鹿身，獼猴、羖羊、雞雉、孔雀、鸚
【現代漢語翻譯】 現代漢語譯本： 『惱（煩惱），我身真實感受到痛苦，爲了讓一切眾生得到解脫，我告誡內心要堅定，不產生退轉。』那時，我立即具足了三件事：第一，畢竟不會有退轉；第二，成為真正的菩薩；第三，名為不可思議。這叫做菩薩的不可思議。又，我過去爲了正法，在一個劫（極長的時間單位）中，全身左右承受千瘡的痛苦。那時我具足一切煩惱，身體真實感受到痛苦，爲了讓一切眾生得到解脫，我告誡內心要堅定，不產生退轉，這叫做菩薩的不可思議。又，我過去爲了救一隻鴿子，捨棄了自己的身體。那時我具足一切煩惱，身體真實感受到痛苦，爲了讓一切眾生得到解脫，我告誡內心要堅定，不產生退轉，這叫做菩薩的不可思議。
『善男子！一切惡友和各種煩惱業，就是菩薩莊嚴菩提道的伴侶。為什麼呢？因為一切凡夫沒有智慧和正念之心，所以把煩惱當作怨敵；菩薩智慧和正念具足，所以把煩惱當作修道的伴侶。惡友和惡業，也是如此。善男子！捨棄煩惱，最終不能得到惡趣之身。所以菩薩雖然示現惡業，實際上不是身、口、意三業所造作的惡，而是誓願的力量。因為這種願力而接受惡獸之身，是爲了調伏那些畜生。菩薩示現接受畜生身之後，善於瞭解人語、法語（佛法之語）、實語（真實之語）、不粗惡語、不無意義之語，內心常常憐憫，修集慈悲，沒有放逸，這叫做菩薩的不可思議。
『善男子！我過去接受熊身時，雖然具有煩惱，但煩惱對我沒有自在的力量。為什麼呢？因為我具有正念的緣故。我在那時，憐憫眾生，擁護正法，修行佛法。我曾受瞿陀（蜥蜴）身，劫賓耆羅（鳥名）身，兔身，蛇身，龍身，像身，金翅鳥身，鴿身，鹿身，獼猴、羖羊、雞雉、孔雀、鸚
【English Translation】 English version: 'O, my body truly feels pain, but for the sake of liberating all sentient beings, I instruct my mind to be firm and not to regress.' At that time, I immediately possessed three things: first, there would be no regression after all; second, I would become a true Bodhisattva; third, I would be called inconceivable. This is called the inconceivable nature of a Bodhisattva. Furthermore, in the past, for the sake of the True Dharma, I endured the suffering of a thousand wounds all over my body for one kalpa (an extremely long unit of time). At that time, I was full of all afflictions, and my body truly felt pain, but for the sake of liberating all sentient beings, I instructed my mind to be firm and not to regress. This is called the inconceivable nature of a Bodhisattva. Moreover, in the past, for the sake of a single pigeon, I gave up my own body. At that time, I was full of all afflictions, and my body truly felt pain, but for the sake of liberating all sentient beings, I instructed my mind to be firm and not to regress. This is called the inconceivable nature of a Bodhisattva.
'Good man! All evil friends and all karmas of affliction are the companions that adorn the Bodhisattva's path. Why? Because all ordinary beings lack wisdom and right mindfulness, they regard afflictions as enemies; Bodhisattvas possess wisdom and right mindfulness, so they regard afflictions as companions on the path. Evil friends and evil karma are also like this. Good man! If you abandon afflictions, you will ultimately not be able to receive an evil existence. Therefore, although Bodhisattvas manifest evil karma, it is not actually evil created by body, speech, or mind, but the power of vows. Because of this vow power, they accept the bodies of evil beasts in order to tame those animals. After Bodhisattvas manifest and accept the bodies of animals, they are skilled in understanding human language, Dharma language (language of the Buddha's teachings), truthful language, non-coarse language, and non-meaningless language. Their minds are always compassionate, cultivating loving-kindness and compassion, without negligence. This is called the inconceivable nature of a Bodhisattva.'
'Good man! When I received the body of a bear in the past, although I had afflictions, the afflictions had no power over me. Why? Because I possessed right mindfulness. At that time, I had compassion for sentient beings, protected the True Dharma, and practiced the Dharma. I have received the body of a Ghota (lizard), the body of a Jivakambojaka (bird name), the body of a rabbit, the body of a snake, the body of a dragon, the body of an elephant, the body of a Garuda (golden-winged bird), the body of a pigeon, the body of a deer, the body of a monkey, a ram, a chicken, a pheasant, a peacock, a parrot.'
鵡、蝦蟆，我受如是鳥獸身時，雖具煩惱，煩惱於我無自在力。何以故？具正念故，憐愍眾生，擁護正法，修行法行。善男子！于饑饉世，我立大愿，以願力故受大魚身，為諸眾生離於飢渴；食我身者，修道、念道、無惡罪過。疾疫世時，復立大愿，以願力故身為藥樹，諸有病者，見、聞、觸我，及食面板、血肉、骨髓，病悉除愈。善男子！菩薩摩訶薩受如是苦，心不退轉，是名義菩薩。
「菩薩修行六波羅蜜時，終不悕求六波羅蜜果，但以利益眾生為事。菩薩深知生死過患，所以樂處，為利眾生受安樂故。菩薩了知解脫安樂、生死過患而能處之，是名菩薩不可思議。菩薩所行，不求恩報，受恩之處，常思反報。善男子！一切眾生常求自利，菩薩所行恒求利他，是名菩薩不可思議。菩薩摩訶薩具足煩惱，于怨親所平等利益，是名菩薩不可思議。
「善男子！若諸外道化眾生時，或以惡語、鞭打、罵辱、擯之令出，然後調伏。菩薩不爾，化眾生時，無粗惡語、瞋語、綺語、唯有濡語、真實之語，眾生聞已，如青蓮遇月，赤蓮遇日。善男子！菩薩施時，財物雖少，見多乞求，不生厭心，是名菩薩不可思議。菩薩教化盲、聾、喑、啞，愚癡邊地惡眾生時，心無疲厭，是名菩薩不可思議。
「善男子！菩薩
【現代漢語翻譯】 現代漢語譯本 『即使我變成鸚鵡、蛤蟆，當我承受這些鳥獸之身時，雖然具有煩惱，但煩惱對我沒有支配的力量。為什麼呢？因為我具有正念，憐憫眾生，擁護正法，修行佛法。善男子！在饑荒的時代，我立下大愿，以願力的緣故承受大魚之身，爲了讓眾生脫離飢餓乾渴；食用我身體的人，修道、念道，不會有任何罪惡過失。在瘟疫流行的時代，我又立下大愿，以願力的緣故化身為藥樹，所有生病的人，見到、聽到、接觸到我，以及食用我的面板、血肉、骨髓，疾病都會完全痊癒。善男子！菩薩摩訶薩承受這樣的苦難，內心也不會退轉，這叫做義菩薩。 『菩薩在修行六波羅蜜（Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā）時，始終不希望得到六波羅蜜的果報，只是以利益眾生為目標。菩薩深刻了解生死的過患，所以樂於處於生死之中，是爲了利益眾生而承受安樂。菩薩瞭解解脫的安樂和生死的過患，卻能夠安處於生死之中，這叫做菩薩不可思議。菩薩所做的一切，不求回報，在接受恩惠的地方，常常想著回報。善男子！一切眾生常常追求自己的利益，菩薩所做的一切總是追求利益他人，這叫做菩薩不可思議。菩薩摩訶薩雖然具有煩惱，但對於怨恨的人和親愛的人都平等地利益，這叫做菩薩不可思議。 『善男子！如果外道教化眾生時，有時會用惡語、鞭打、謾罵侮辱、驅逐出去等方式，然後才進行調伏。菩薩不是這樣，教化眾生時，沒有粗暴惡劣的語言、嗔怒的語言、虛妄不實的語言，只有柔和的語言、真實的語言，眾生聽了之後，就像青蓮花遇到月光，紅蓮花遇到陽光一樣。善男子！菩薩佈施時，即使財物很少，見到很多人乞求，也不會產生厭煩之心，這叫做菩薩不可思議。菩薩教化盲人、聾人、啞巴，以及愚癡、邊地、邪惡的眾生時，內心沒有疲憊厭倦，這叫做菩薩不可思議。 『善男子！菩薩』
【English Translation】 English version 'Even if I were to become a parrot or a toad, when I bear the body of such birds and beasts, although I possess afflictions (kleśas), these afflictions have no power over me. Why? Because I possess right mindfulness (samyak-smṛti), compassion for sentient beings, protect the True Dharma (saddharma), and practice the Dharma. Good man! In times of famine, I made a great vow, and by the power of that vow, I took the form of a great fish, to liberate sentient beings from hunger and thirst; those who eat my flesh, practice the Way (mārga), contemplate the Way, and have no evil transgressions. In times of epidemic, I again made a great vow, and by the power of that vow, I transformed into a medicinal tree, so that all who are sick, seeing, hearing, touching me, and eating my skin, flesh, bones, and marrow, their illnesses would be completely cured. Good man! A Bodhisattva-Mahāsattva (great being) endures such suffering without regressing in mind; this is called a righteous Bodhisattva.' 'When a Bodhisattva practices the Six Perfections (Six Pāramitās) (Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā), he never hopes for the fruits of the Six Perfections, but only takes the benefit of sentient beings as his task. The Bodhisattva deeply understands the faults and sufferings of birth and death (saṃsāra), and therefore delights in abiding within it, for the sake of benefiting sentient beings and enduring happiness. The Bodhisattva understands the bliss of liberation and the faults of birth and death, yet is able to abide within it; this is called the inconceivable Bodhisattva. The Bodhisattva's actions do not seek repayment; in places where he receives kindness, he always thinks of repaying it. Good man! All sentient beings constantly seek their own benefit, but the Bodhisattva's actions always seek the benefit of others; this is called the inconceivable Bodhisattva. The Bodhisattva-Mahāsattva, though possessing afflictions, benefits enemies and loved ones equally; this is called the inconceivable Bodhisattva.' 'Good man! When non-Buddhist teachers (tīrthika) convert sentient beings, they may use harsh words, whipping, cursing, insults, and banishment to subdue them. The Bodhisattva is not like that; when converting sentient beings, there are no coarse or evil words, angry words, or deceptive words, only gentle words and truthful words. When sentient beings hear them, it is like a blue lotus meeting the moon, or a red lotus meeting the sun. Good man! When a Bodhisattva gives alms, even if the wealth is little, he does not become weary when he sees many beggars; this is called the inconceivable Bodhisattva. When a Bodhisattva teaches the blind, deaf, mute, and foolish, as well as evil beings in remote lands, his mind is without fatigue or weariness; this is called the inconceivable Bodhisattva.' 'Good man! Bodhisattva'
有四不可思議：一者、所愛重物能以施人，二者、具諸煩惱能忍惡事，三者、離壞之眾能令和合，四者、臨終見惡說法轉之；是名菩薩四不可思議。復有三事不可思議：一者、呵責一切煩惱，二者、處煩惱中而不捨之，三者、雖具煩惱及煩惱業而不放逸；是名菩薩三不可思議。復有三事不可思議：一者、始欲施時心生歡樂，二者、施時為他不求果報，三者、施已心樂不生悔恨；是名菩薩三不可思議。
「善男子！菩薩摩訶薩作是行時，自觀其心，我是名菩薩也？義菩薩乎？眾生若能作如是事，當知是人即義菩薩也。
「善男子！菩薩有二種：一者、在家，二者、出家。出家菩薩作如是事，是不為難；在家菩薩為如是事，是乃為難。何以故？在家之人多惡因緣所纏繞故。」◎
優婆塞戒經自利利他品第十
善生言：「世尊！云何菩提？云何菩提道？」
佛言：「善男子！若離菩提無菩提道，離菩提道則無菩提；菩提之道即是菩提，菩提即是菩提之道；出勝一切聲聞、緣覺所得道果，是名菩提、菩提之道。」
善生言：「世尊！聲聞、緣覺所得道果，即是菩提，即是菩提道，云何言勝？」
「善男子！聲聞、緣覺道不廣大，非一切覺，是故菩提、菩提之道得名為勝。猶如一切
【現代漢語翻譯】 現代漢語譯本 有四種不可思議的事情：第一，能夠將自己珍愛的東西佈施給他人；第二，雖然具有各種煩惱，卻能夠忍受惡事；第三，能夠使離散不和的眾人和合；第四，臨終時見到惡相，能夠通過說法使其轉變。這被稱為菩薩的四種不可思議。還有三種不可思議的事情：第一，呵斥一切煩惱；第二，身處煩惱之中卻不捨棄（眾生）；第三，雖然具有煩惱以及由煩惱產生的業，卻不放縱自己。這被稱為菩薩的三種不可思議。還有三種不可思議的事情：第一，剛開始想要佈施時，心中生起歡樂；第二，佈施時爲了他人，不求果報；第三，佈施之後，心中快樂，不生後悔。這被稱為菩薩的三種不可思議。 『善男子！菩薩摩訶薩在做這些行為時，自己觀察自己的心，我是名義上的菩薩呢？還是真實的菩薩呢？眾生如果能夠做這樣的事情，應當知道這個人就是真實的菩薩。』 『善男子！菩薩有兩種：一種是在家的，一種是出家的。出家的菩薩做這樣的事情，是不難的；在家的菩薩做這樣的事情，才是難的。為什麼呢？因為在家之人多被惡劣的因緣所纏繞。』 《優婆塞戒經·自利利他品》第十 善生問：『世尊！什麼是菩提（bodhi，覺悟）？什麼是菩提道（bodhi path，通往覺悟的道路）？』 佛說：『善男子！如果離開菩提就沒有菩提道，離開菩提道就沒有菩提；菩提道就是菩提，菩提就是菩提道；超出勝過一切聲聞（śrāvaka，聽聞佛法而證悟者）、緣覺（pratyekabuddha，靠自己領悟而證悟者）所得到的道果，這叫做菩提、菩提道。』 善生問：『世尊！聲聞、緣覺所得到的道果，就是菩提，就是菩提道，為什麼說（菩提）更勝一籌呢？』 『善男子！聲聞、緣覺的道不廣大，不是一切覺，所以菩提、菩提道才得名為勝。猶如一切……』
【English Translation】 English version There are four inconceivable things: First, being able to give away cherished possessions to others; second, although possessing all kinds of afflictions, being able to endure evil deeds; third, being able to reconcile a dispersed and discordant crowd; fourth, upon seeing an evil omen at the time of death, being able to transform it through Dharma teaching. These are called the four inconceivable things of a Bodhisattva. There are also three inconceivable things: First, scolding all afflictions; second, being in the midst of afflictions but not abandoning (sentient beings); third, although possessing afflictions and the karma produced by afflictions, not being lax. These are called the three inconceivable things of a Bodhisattva. There are also three inconceivable things: First, when first wanting to give, joy arises in the heart; second, when giving for the sake of others, not seeking reward; third, after giving, the heart is happy and no regret arises. These are called the three inconceivable things of a Bodhisattva. 『Good man! When a Bodhisattva-Mahasattva performs these actions, he observes his own mind, am I a Bodhisattva in name only? Or am I a true Bodhisattva? If sentient beings can do such things, they should know that this person is a true Bodhisattva.』 『Good man! There are two kinds of Bodhisattvas: one is a householder, and the other is a renunciate. It is not difficult for a renunciate Bodhisattva to do such things; it is difficult for a householder Bodhisattva to do such things. Why? Because householders are often entangled by evil conditions.』 Upāsaka Precept Sutra, Chapter Ten, Benefiting Oneself and Others Shansheng said: 『World Honored One! What is Bodhi (覺悟, enlightenment)? What is the Bodhi path (通往覺悟的道路, the path to enlightenment)?』 The Buddha said: 『Good man! If there is no Bodhi, there is no Bodhi path; if there is no Bodhi path, there is no Bodhi; the Bodhi path is Bodhi, and Bodhi is the Bodhi path; surpassing all the fruits of the path attained by Śrāvakas (聲聞, hearers of the Buddha's teachings) and Pratyekabuddhas (緣覺, self-enlightened ones), this is called Bodhi, the Bodhi path.』 Shansheng said: 『World Honored One! The fruits of the path attained by Śrāvakas and Pratyekabuddhas are Bodhi, are the Bodhi path, why do you say (Bodhi) is superior?』 『Good man! The path of Śrāvakas and Pratyekabuddhas is not vast, it is not all-encompassing enlightenment, therefore Bodhi, the Bodhi path, is called superior. Like all...』
世間經書，十二部經為最第一。何以故？所說不謬，無顛倒故。二乘之道比菩提道，亦復如是。
「善男子！菩提道者，即是學，即是學果。云何名學？行菩提道未能具足不退轉心，是名為學；已得不退，是名學果。未得定有，是名為學；已得定有，第三劫中是名學果。初阿僧祇劫，猶故未能一切慧施，一切時施，一切眾生施；第二阿僧祇劫，雖一切施，未能一切時施，一切眾生施；如是二處是名為學。第三阿僧祇劫，能一切施，一切時施，一切眾生施，是名學果。善男子！菩薩修行施、戒、忍辱、進、定、智時，是名為學；到于彼岸，是名學果。
「善男子！有是惠施非波羅蜜，有波羅蜜不名為施，有亦惠施亦波羅蜜，有非惠施非波羅蜜。善男子！是施非波羅蜜者，聲聞、緣覺、一切凡夫、外道異見、菩薩初二阿僧祇劫所行施。是波羅蜜非惠施者，如尸波羅蜜乃至般若波羅蜜是。亦是惠施亦波羅蜜者，菩薩第三阿僧祇劫所行施是。非施非波羅蜜者，聲聞、緣覺持戒、修定、忍、慈、悲是。善男子！非施非波羅蜜，是名為學；亦施亦波羅蜜，是名學果。
「善男子！夫菩提者，即是盡智、無生智也。為此二智，勤心修集三十七品，是名為學；得菩提已，是名學果。自調諸根，次調眾生，是名為學；
【現代漢語翻譯】 現代漢語譯本：世間的經書，以十二部經（佛教經書的十二種分類）最為殊勝第一。為什麼呢？因為其中所說的內容真實不虛，沒有顛倒錯亂的緣故。二乘（聲聞乘和緣覺乘）的道與菩提道（成佛之道）相比，也是如此。
『善男子！菩提道就是學，也就是學的結果。什麼叫做學呢？修行菩提道，未能具足不退轉心（不會退轉的決心），這叫做學；已經得到不退轉，這叫做學果。未得到確定有的把握，這叫做學；已經得到確定有的把握，在第三阿僧祇劫（極長的時間單位）中，這叫做學果。在第一個阿僧祇劫，仍然不能做到一切智慧的佈施，一切時間的佈施，一切眾生的佈施；在第二個阿僧祇劫，雖然能做到一切佈施，但不能做到一切時間的佈施，一切眾生的佈施；像這樣的兩種情況，都叫做學。在第三個阿僧祇劫，能夠做到一切佈施，一切時間的佈施，一切眾生的佈施，這叫做學果。善男子！菩薩修行佈施、持戒、忍辱、精進、禪定、智慧的時候，這叫做學；到達彼岸（圓滿）的時候，這叫做學果。』
『善男子！有的是惠施但不是波羅蜜（到達彼岸），有的是波羅蜜但不是惠施，有的是惠施也是波羅蜜，有的既不是惠施也不是波羅蜜。善男子！不是波羅蜜的惠施，是指聲聞、緣覺、一切凡夫、外道異見者、菩薩在最初兩個阿僧祇劫所行的佈施。是波羅蜜但不是惠施的，比如尸波羅蜜（持戒波羅蜜）乃至般若波羅蜜（智慧波羅蜜）等。既是惠施又是波羅蜜的，是指菩薩在第三個阿僧祇劫所行的佈施。既不是惠施也不是波羅蜜的，是指聲聞、緣覺所持的戒律、修的禪定、忍辱、慈悲。善男子！既不是惠施也不是波羅蜜，這叫做學；既是惠施又是波羅蜜，這叫做學果。』
『善男子！所謂的菩提，就是盡智（知盡一切之智）、無生智（知無生滅之智）。爲了這兩種智慧，勤奮修習三十七道品（三十七種修行方法），這叫做學；得到菩提之後，這叫做學果。先調伏自己的諸根（眼、耳、鼻、舌、身、意），然後調伏眾生，這叫做學；』
【English Translation】 English version: Among the world's scriptures, the twelve divisions of scriptures (twelve categories of Buddhist scriptures) are the most supreme and foremost. Why is that? Because what is said within them is true and not mistaken, without any inverted or confused meanings. The path of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) compared to the Bodhi path (the path to Buddhahood) is also like this.
'Good man! The Bodhi path is both learning and the result of learning. What is called learning? Practicing the Bodhi path, but not yet fully possessing the non-retrogressive mind (the determination not to regress), this is called learning; having already attained non-retrogression, this is called the fruit of learning. Not yet having obtained a definite assurance, this is called learning; having already obtained a definite assurance, in the third asaṃkhyeya-kalpa (an extremely long unit of time), this is called the fruit of learning. In the first asaṃkhyeya-kalpa, one is still unable to give all wisdom, give at all times, and give to all beings; in the second asaṃkhyeya-kalpa, although one is able to give all things, one is unable to give at all times and give to all beings; these two situations are called learning. In the third asaṃkhyeya-kalpa, one is able to give all things, give at all times, and give to all beings, this is called the fruit of learning. Good man! When a Bodhisattva practices giving, morality, patience, diligence, meditation, and wisdom, this is called learning; reaching the other shore (perfection), this is called the fruit of learning.'
'Good man! There is giving that is not pāramitā (perfection), there is pāramitā that is not called giving, there is both giving and pāramitā, and there is neither giving nor pāramitā. Good man! Giving that is not pāramitā refers to the giving practiced by Śrāvakas, Pratyekabuddhas, all ordinary beings, those with heterodox views, and Bodhisattvas in the first two asaṃkhyeya-kalpas. Pāramitā that is not giving refers to the Śīla-pāramitā (perfection of morality) up to the Prajñā-pāramitā (perfection of wisdom). That which is both giving and pāramitā refers to the giving practiced by Bodhisattvas in the third asaṃkhyeya-kalpa. That which is neither giving nor pāramitā refers to the morality, meditation, patience, loving-kindness, and compassion practiced by Śrāvakas and Pratyekabuddhas. Good man! That which is neither giving nor pāramitā is called learning; that which is both giving and pāramitā is called the fruit of learning.'
'Good man! What is called Bodhi is the Exhaustion Knowledge (knowledge of the exhaustion of all defilements) and the Non-arising Knowledge (knowledge of the non-arising of defilements). For the sake of these two knowledges, diligently cultivating the thirty-seven factors of enlightenment (thirty-seven practices), this is called learning; having attained Bodhi, this is called the fruit of learning. First taming one's own faculties (eyes, ears, nose, tongue, body, and mind), then taming sentient beings, this is called learning;'
自得解脫，令眾生得，是名學果。修集十力、四無所畏、大悲、三念，是名為學；具足獲得十八不共法，是名學果。為利自他，造作諸業，是名為學；能利他已，是名學果。習學世法，是名為學；學出世法，是名學果。為諸眾生不惜身財，是名為學；為諸眾生，亦不吝惜身財、壽命，是名學果。能化眾生作人天業，是名為學；作無漏業，是名學果。能施眾生一切財物，是名為學；能行法施，是名學果。能自破壞慳貪、嫉妒，是名為學；破他慳貪、嫉妒之心，是名學果。受持五根，修行憶念，是名為學；教他修整合就具足，是名學果。
「善男子！菩薩信根，既自利已，複利益他。自利益者，不名為實；利益他者，乃名自利。何以故？菩薩摩訶薩為利他故，于身、命、財不生慳吝，是名自利。菩薩定知若用聲聞、緣覺菩提教化眾生，眾生不受，則以天人世樂教之，是名利他；利益他者，即是自利。菩薩不能自他兼利，唯求自利，是名下品。何以故？如是菩薩於法財中生貪著心，是故不能自利益也。行者若令他受苦惱、自處安樂，如是菩薩不能利他。若自不修施、戒、多聞，雖復教他，是名利他，不能自利。若自具足信等五根，然後轉教，是名菩薩自利利他。
「善男子！利益有二：一者、現世，二者、後世
【現代漢語翻譯】 現代漢語譯本 自得解脫，令眾生得解脫，這叫做學果。修習積聚十力（Tathāgatabala，如來的十種力量）、四無所畏（catu-vaiśāradya，佛的四種無所畏懼的自信）、大悲（mahākaruṇā，偉大的慈悲）、三念（trīṇi smṛtyupasthānāni，三種憶念），這叫做學；完全獲得十八不共法（aṣṭādaśāvenikabuddhadharmāḥ，佛獨有的十八種功德），這叫做學果。爲了利益自己和他人，造作各種事業，這叫做學；能夠利益他人之後，這叫做學果。學習世俗的法，這叫做學；學習出世間的法，這叫做學果。爲了眾生不吝惜自己的身和財物，這叫做學；爲了眾生，也不吝惜自己的身、財物和壽命，這叫做學果。能夠教化眾生做人天的事業，這叫做學；做無漏的事業，這叫做學果。能夠施捨眾生一切財物，這叫做學；能夠施行法佈施，這叫做學果。能夠自己破壞慳吝和嫉妒，這叫做學；破除他人慳吝和嫉妒之心，這叫做學果。受持五根（pañcendriyāṇi，信、精進、念、定、慧五種能力），修行憶念，這叫做學；教導他人修習積聚成就具足，這叫做學果。
『善男子！菩薩的信根（śraddhā-indriya，信的能力），既能利益自己，又能利益他人。只利益自己，不叫做真實的利益；利益他人，才叫做真正的自利。為什麼呢？菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）爲了利益他人，對於身、命、財不生慳吝，這叫做自利。菩薩一定知道如果用聲聞（śrāvaka，聽聞佛法而證悟者）、緣覺（pratyekabuddha，獨自悟道者）的菩提（bodhi，覺悟）來教化眾生，眾生不能接受，就用天人的世間快樂來教導他們，這叫做利他；利益他人，就是自利。菩薩不能自己和他人兼顧利益，只求自利，這叫做下品。為什麼呢？這樣的菩薩對於法財中產生貪著心，所以不能自己利益自己。修行者如果讓他人遭受痛苦煩惱、自己處在安樂之中，這樣的菩薩不能利益他人。如果自己不修習佈施、持戒、多聞，即使教導他人，這叫做利他，不能自利。如果自己具足信等五根，然後轉而教導他人，這叫做菩薩自利利他。
『善男子！利益有兩種：一種是現世的利益，一種是後世的利益。
【English Translation】 English version Attaining liberation oneself and enabling sentient beings to attain it is called the fruit of learning. Cultivating and accumulating the ten powers (Tathāgatabala, the ten powers of a Tathāgata), the four fearlessnesses (catu-vaiśāradya, the four kinds of fearlessness of a Buddha), great compassion (mahākaruṇā, great compassion), and the three mindfulnesses (trīṇi smṛtyupasthānāni, three kinds of mindfulness) is called learning; fully attaining the eighteen unshared qualities (aṣṭādaśāvenikabuddhadharmāḥ, the eighteen unique qualities of a Buddha) is called the fruit of learning. Engaging in various activities for the benefit of oneself and others is called learning; being able to benefit others is called the fruit of learning. Studying worldly dharmas is called learning; studying transcendental dharmas is called the fruit of learning. Not being stingy with one's body and wealth for the sake of sentient beings is called learning; not being stingy with one's body, wealth, and life for the sake of sentient beings is called the fruit of learning. Being able to transform sentient beings to engage in the activities of humans and gods is called learning; engaging in non-outflow activities is called the fruit of learning. Being able to give all kinds of wealth to sentient beings is called learning; being able to practice Dharma giving is called the fruit of learning. Being able to destroy one's own stinginess and jealousy is called learning; destroying the stinginess and jealousy of others is called the fruit of learning. Upholding the five roots (pañcendriyāṇi, the five faculties of faith, vigor, mindfulness, concentration, and wisdom), practicing mindfulness, is called learning; teaching others to cultivate and achieve complete fulfillment is called the fruit of learning.
'Good man! The Bodhisattva's root of faith (śraddhā-indriya, the faculty of faith) benefits both oneself and others. Benefiting only oneself is not called true benefit; benefiting others is called true self-benefit. Why? Because the Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great Bodhisattva) does not generate stinginess towards body, life, and wealth for the sake of benefiting others, this is called self-benefit. The Bodhisattva certainly knows that if one uses the Bodhi (bodhi, enlightenment) of the Śrāvakas (śrāvaka, a hearer or disciple) and Pratyekabuddhas (pratyekabuddha, a solitary Buddha) to teach sentient beings, sentient beings will not accept it, so one teaches them with the worldly pleasures of gods and humans, this is called benefiting others; benefiting others is self-benefit. A Bodhisattva who cannot benefit both oneself and others, but only seeks self-benefit, is called inferior. Why? Because such a Bodhisattva generates attachment in Dharma and wealth, therefore he cannot benefit himself. If a practitioner causes others to suffer and be afflicted while dwelling in comfort himself, such a Bodhisattva cannot benefit others. If one does not cultivate giving, precepts, and learning oneself, even if one teaches others, this is called benefiting others, but one cannot benefit oneself. If one is complete with the five roots such as faith, and then turns to teach others, this is called a Bodhisattva benefiting both oneself and others.'
'Good man! There are two kinds of benefit: one is present benefit, and the other is future benefit.'
。菩薩若作現在利益，是不名實；若作後世，則能兼利。善男子！樂有二種：一者、世樂，二者、出世樂；福德亦爾。菩薩若能自具如是二樂、二福化眾生者，是則名為自利利他。
「善男子！菩薩摩訶薩具足一法，則能兼利，謂不放逸。復有二法能自他利：一者、多聞，二者思惟。復有三法能自他利：一者、憐愍眾生，二者、勤行精進，三者、具足念心。復有四法能自他利：謂四威儀。復有五法能自他利：一者、信根，二者、持戒，三者、多聞，四者、佈施，五者、智慧。復有六法能自他利：所謂六念。復有七法能自他利：謂壞七慢。
「善男子！若沙門、婆羅門、長者、男女，或大眾中有諸過失，菩薩見已，先隨其意，然後說法令得調伏。如其不能，先隨其意便為說法，是則名為下品菩薩。
「善男子！菩薩二種：一者、樂近善友，二者、不樂。樂善友者，能自他利；不樂近者，則不能得自他兼利。善男子！樂近善友復有二種：一、樂供養，二、不樂供養。樂供養者，能自他利；不樂供養，不能兼利。樂供養者，復有二種：一、能聽法，二、不能聽。至心聽者，能自他利；不至心聽，則無兼利。至心聽法，復有二種：一者、能問，二、不能問。能問義者，能自他利，不能問者，則不能得自利他
【現代漢語翻譯】 現代漢語譯本：菩薩如果只做眼前的利益，就不是真實的利益；如果著眼於後世的利益，就能兼顧兩方面。善男子！快樂有兩種：一是世俗的快樂，二是超脫世俗的快樂；福德也是如此。菩薩如果能夠自己具備這兩種快樂和兩種福德來教化眾生，這才叫做自利利他。
善男子！菩薩摩訶薩（Mahāsattva，偉大的菩薩）具足一種法，就能兼顧自利利他，那就是不放逸。又有兩種法能夠自利利他：一是多聞，二是思惟。又有三種法能夠自利利他：一是憐憫眾生，二是勤奮精進，三是具足正念。又有四種法能夠自利利他：就是四威儀（行、住、坐、臥）。又有五種法能夠自利利他：一是信根，二是持戒，三是多聞，四是佈施，五是智慧。又有六種法能夠自利利他：就是六念（唸佛、念法、念僧、念戒、念施、念天）。又有七種法能夠自利利他：就是破除七慢（慢、過慢、慢過慢、我慢、增上慢、卑慢、邪慢）。
善男子！如果沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，古印度祭司階層）、長者、男女，或者大眾之中有各種過失，菩薩看到后，先順應他們的心意，然後再說法引導他們，使他們得到調伏。如果不能這樣，就先順應他們的心意，然後為他們說法，這就叫做下品菩薩。
善男子！菩薩有兩種：一是樂於親近善友，二是不樂於親近善友。樂於親近善友的菩薩，能夠自利利他；不樂於親近善友的菩薩，就不能夠得到自利利他。善男子！樂於親近善友又有兩種：一是樂於供養，二是不樂於供養。樂於供養的菩薩，能夠自利利他；不樂於供養的菩薩，不能夠兼顧自利利他。樂於供養的菩薩，又有兩種：一是能夠聽法，二是不能夠聽法。至心聽法的菩薩，能夠自利利他；不至心聽法的菩薩，就沒有兼顧自利利他的效果。至心聽法，又有兩種：一是能夠提問，二是不能夠提問。能夠提問佛法真義的菩薩，能夠自利利他，不能夠提問的菩薩，就不能夠得到自利利他的效果。
【English Translation】 English version: If a Bodhisattva only works for present benefits, it is not a real benefit; if he works for the benefits of future lives, then he can benefit both. Good man! There are two kinds of happiness: one is worldly happiness, and the other is transcendental happiness; merit is also the same. If a Bodhisattva can cultivate both these two kinds of happiness and two kinds of merit to transform sentient beings, then it is called benefiting oneself and others.
Good man! A Bodhisattva-Mahāsattva (great being Bodhisattva) who possesses one Dharma (law, teaching) can benefit both himself and others, which is non-negligence. There are also two Dharmas that can benefit both oneself and others: one is extensive learning, and the other is contemplation. There are also three Dharmas that can benefit both oneself and others: one is compassion for sentient beings, the second is diligent practice with vigor, and the third is possessing mindfulness. There are also four Dharmas that can benefit both oneself and others: namely, the four dignities (walking, standing, sitting, and lying down). There are also five Dharmas that can benefit both oneself and others: one is the root of faith, the second is upholding precepts, the third is extensive learning, the fourth is giving, and the fifth is wisdom. There are also six Dharmas that can benefit both oneself and others: these are the six recollections (recollection of the Buddha, the Dharma, the Sangha, precepts, giving, and the devas). There are also seven Dharmas that can benefit both oneself and others: namely, destroying the seven kinds of arrogance (arrogance, excessive arrogance, arrogance beyond measure, ego-arrogance, arrogance of thinking one has attained what one has not, belittling arrogance, and wrong arrogance).
Good man! If Śrāmaṇas (ascetics), Brāhmaṇas (priestly class in ancient India), elders, men and women, or people in the assembly have faults, when a Bodhisattva sees them, he first accommodates their intentions, and then teaches the Dharma to lead them to be tamed. If he cannot do this, he first accommodates their intentions and then speaks the Dharma for them; this is called a Bodhisattva of the lower grade.
Good man! There are two kinds of Bodhisattvas: one is fond of being near good friends, and the other is not fond of it. A Bodhisattva who is fond of being near good friends can benefit both himself and others; one who is not fond of being near them cannot obtain the benefit of both himself and others. Good man! Being fond of being near good friends also has two aspects: one is being fond of making offerings, and the other is not fond of making offerings. A Bodhisattva who is fond of making offerings can benefit both himself and others; one who is not fond of making offerings cannot benefit both. A Bodhisattva who is fond of making offerings also has two aspects: one is being able to listen to the Dharma, and the other is not being able to listen. A Bodhisattva who listens attentively can benefit both himself and others; one who does not listen attentively has no benefit for both. Listening attentively to the Dharma also has two aspects: one is being able to ask questions, and the other is not being able to ask questions. A Bodhisattva who can ask about the meaning of the Dharma can benefit both himself and others; one who cannot ask questions cannot obtain the benefit of both himself and others.
利。能問義者，復有二種：一、至心持，二、不能持。至心持者，能自他利；不至心者，則不能得自利他利。至心持者，復有二種：一者、思惟，二、不思惟。能思惟者，能利自他；不思惟者，則不得名自利他利。能思惟者，復有二種：一者、解義，二、不解義。能解義者，能自他利；不解義者，則不得名能自他利。解義之人，復有二種：一、如法住，二、不如法住。如法住者，能自他利；不如法住者，則不得名自利他利。如法住者，復有二種：一者、具足八智，二者、不能具足。何等八智？一者、法智，二者、義智，三者、時智，四者、知足智，五者、自他智，六者、眾智，七者、根智，八、上下智。是人具足如是八智，凡有所說具十六事：一者、時說，二、至心說，三、次第說，四、和合說，五、隨義說，六、喜樂說，七、隨意說，八、不輕眾說，九、不呵眾說，十、如法說，十一、自他利說，十二、不散亂說，十三、合義說，十四、真正說，十五、說已不生憍慢，十六、說已不求世報。如是之人能從他聽，從他聽時具十六事：一者、時聽，二者、樂聽，三者、至心聽，四者、恭敬聽，五者、不求過聽，六者、不為論議聽，七者、不為勝聽，八者、聽時不輕說者，九者、聽時不輕於法，十者、聽時終不自輕，十一
【現代漢語翻譯】 現代漢語譯本 利。能夠提問佛法真義的人，又有兩種：一是至誠懇切地堅持，二是不能至誠懇切地堅持。至誠懇切地堅持的人，能夠利益自己和他人；不能至誠懇切地堅持的人，就不能獲得自利利他的效果。至誠懇切地堅持的人，又有兩種：一是思惟法義，二是不思惟法義。能夠思惟法義的人，能夠利益自己和他人；不能思惟法義的人，就不能被稱為能自利利他。能夠思惟法義的人，又有兩種：一是理解法義，二是不理解法義。能夠理解法義的人，能夠利益自己和他人；不理解法義的人，就不能被稱為能自利利他。理解法義的人，又有兩種：一是如法安住，二是不如法安住。如法安住的人，能夠利益自己和他人；不如法安住的人，就不能被稱為能自利利他。如法安住的人，又有兩種：一是具足八種智慧，二是不具足八種智慧。哪八種智慧？一是法智（Dharma-jnana，對法的智慧），二是義智（Artha-jnana，對義的智慧），三是時智（Kala-jnana，對時的智慧），四是知足智（Santutthi-jnana，知足的智慧），五是自他智（Atma-para-jnana，對自己和他人的智慧），六是眾智（Parisad-jnana，對大眾的智慧），七是根智（Indriya-jnana，對根器的智慧），八是上下智（Adho-urdhva-jnana，對上下因果的智慧）。這樣的人具足這八種智慧，凡有所說都具備十六個方面：一是適時而說，二是至誠懇切地說，三是按次第說，四是和諧一致地說，五是隨順法義說，六是歡喜快樂地說，七是隨順對方意願說，八是不輕視大眾地說，九是不呵斥大眾地說，十是如法如律地說，十一是自利利他說，十二是不散亂地說，十三是符合義理地說，十四是真實不虛地說，十五是說完后不生驕慢心，十六是說完后不求世間回報。這樣的人能夠聽取他人的意見，聽取他人意見時具備十六個方面：一是適時聽，二是樂意聽，三是至誠懇切地聽，四是恭敬地聽，五是不挑剔過失地聽，六是不爲了辯論而聽，七是不爲了爭勝而聽，八是聽的時候不輕視說法的人，九是聽的時候不輕視佛法，十是聽的時候終不輕視自己，十一
【English Translation】 English version Benefit. There are two kinds of people who can ask about the meaning of the Dharma: one who holds it with utmost sincerity, and one who cannot hold it with utmost sincerity. One who holds it with utmost sincerity can benefit both themselves and others; one who does not hold it with utmost sincerity cannot attain the benefit of benefiting both themselves and others. There are two kinds of people who hold it with utmost sincerity: one who contemplates, and one who does not contemplate. One who contemplates can benefit both themselves and others; one who does not contemplate cannot be called one who benefits both themselves and others. There are two kinds of people who contemplate: one who understands the meaning, and one who does not understand the meaning. One who understands the meaning can benefit both themselves and others; one who does not understand the meaning cannot be called one who benefits both themselves and others. There are two kinds of people who understand the meaning: one who dwells in accordance with the Dharma, and one who does not dwell in accordance with the Dharma. One who dwells in accordance with the Dharma can benefit both themselves and others; one who does not dwell in accordance with the Dharma cannot be called one who benefits both themselves and others. There are two kinds of people who dwell in accordance with the Dharma: one who possesses the eight wisdoms completely, and one who cannot possess them completely. What are the eight wisdoms? First, Dharma-jnana (法智, wisdom of the Dharma), second, Artha-jnana (義智, wisdom of the meaning), third, Kala-jnana (時智, wisdom of time), fourth, Santutthi-jnana (知足智, wisdom of contentment), fifth, Atma-para-jnana (自他智, wisdom of oneself and others), sixth, Parisad-jnana (眾智, wisdom of the assembly), seventh, Indriya-jnana (根智, wisdom of faculties), and eighth, Adho-urdhva-jnana (上下智, wisdom of lower and upper realms). A person who possesses these eight wisdoms completely has sixteen aspects in all that they say: first, speaking at the right time; second, speaking with utmost sincerity; third, speaking in order; fourth, speaking harmoniously; fifth, speaking in accordance with the meaning; sixth, speaking with joy; seventh, speaking according to the other's wishes; eighth, not speaking with contempt for the assembly; ninth, not scolding the assembly; tenth, speaking in accordance with the Dharma; eleventh, speaking for the benefit of oneself and others; twelfth, speaking without distraction; thirteenth, speaking in accordance with the meaning; fourteenth, speaking truthfully; fifteenth, not giving rise to arrogance after speaking; and sixteenth, not seeking worldly rewards after speaking. Such a person can listen to others, and when listening to others, they possess sixteen aspects: first, listening at the right time; second, listening with joy; third, listening with utmost sincerity; fourth, listening respectfully; fifth, listening without finding fault; sixth, not listening for the sake of debate; seventh, not listening for the sake of victory; eighth, not looking down on the speaker when listening; ninth, not looking down on the Dharma when listening; tenth, never looking down on oneself when listening; eleventh
、聽時遠離五蓋，十二、聽時為受持讀，十三、聽時為除五欲，十四、聽時為具信心，十五、聽時為調眾生，十六、聽時為斷聞根。善男子！具八智者能說能聽，如是之人能自他利；不具足者，則不得名自利利他。
「善男子！能說法者復有二種：一者、清凈，二、不清凈。不清凈者，復有五事：一者、為利故說，二者、為報而說，三者、為勝他說，四者、為世報說，五者、疑說。清凈說者，復有五事：一、先施食然後為說，二、為增長三寶故說，三、斷自他煩惱故說，四、為分別邪正故說，五、為聽者得最勝故說。善男子！不凈說者，名曰垢穢，名為賣法，亦名污辱，亦名錯謬，亦名失意。清凈說者，名曰凈潔，亦名正說，亦名實語，亦名法聚。
「善男子！若具足知十二部經，聲論、因論、知因、知喻、知自他取，是名正說。聽者有四：一者、略聞多解，二者、隨分別解，三者、隨本意解，四者、於一一字一一句解。如來說法正為三人，不為第四。何以故？以非器故。如是四人分為二種：一者、熟，二者、生。熟者、現在調伏，生者、未來調伏。
「善男子！譬如樹林，凡有四種：一者、易伐難出，二者、難伐易出，三者、易伐易出，四者、難伐難出。在家之人亦有四種：一者、易調難出，二
【現代漢語翻譯】 現代漢語譯本： 『善男子！聽法時應遠離五蓋（五種障礙：貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋），聽法時爲了受持讀誦，聽法時爲了去除五欲（色、聲、香、味、觸），聽法時爲了具足信心，聽法時爲了調伏眾生，聽法時爲了斷除聽聞的根源。善男子！具備八種智慧的人才能說才能聽，這樣的人能夠自利利他；不具備這些條件的人，就不能稱為自利利他。』
『善男子！能夠說法的人又有兩種：一種是清凈的，一種是不清凈的。不清凈的說法，又有五種情況：一是爲了利益而說，二是爲了回報而說，三是爲了勝過他人而說，四是爲了世俗的回報而說，五是心懷疑惑而說。清凈的說法，又有五種情況：一是先佈施食物然後才說法，二是為增長三寶（佛、法、僧）而說，三是爲了斷除自己和他人的煩惱而說，四是爲了分辨邪正而說，五是爲了聽法的人得到最殊勝的利益而說。善男子！不清凈的說法，叫做垢穢，叫做賣法，也叫做污辱，也叫做錯謬，也叫做失意。清凈的說法，叫做清凈潔白，也叫做正說，也叫做實話，也叫做法聚。』
『善男子！如果能夠完全瞭解十二部經，精通聲論、因論，瞭解原因、瞭解比喻、瞭解自己和他人所取，這叫做正說。聽法的人有四種：一是略微聽聞就能理解很多，二是隨著分別而理解，三是隨著本來的意思而理解，四是對每一個字每一句話都理解。如來說法主要是爲了前三種人，不是爲了第四種人。為什麼呢？因為第四種人不是法器。這四種人可以分為兩種：一種是成熟的，一種是未成熟的。成熟的人，現在就能調伏；未成熟的人，未來才能調伏。』
『善男子！譬如樹林，凡有四種情況：一種是容易砍伐但難以取出，一種是難以砍伐但容易取出，一種是容易砍伐也容易取出，一種是難以砍伐也難以取出。在家之人也有四種情況：一種是容易調伏但難以出家，二
【English Translation】 English version: 『Good man! When listening to the Dharma, one should stay away from the five coverings (five hindrances: desire, aversion, sloth and torpor, restlessness and remorse, and doubt), listen to the Dharma in order to receive, uphold, and recite it, listen to the Dharma in order to remove the five desires (form, sound, smell, taste, and touch), listen to the Dharma in order to have complete faith, listen to the Dharma in order to tame sentient beings, and listen to the Dharma in order to cut off the root of hearing. Good man! Those who possess eight kinds of wisdom can both speak and listen, and such people can benefit themselves and others; those who do not possess these qualities cannot be called benefiting themselves and others.』
『Good man! Those who can expound the Dharma are of two kinds: one is pure, and the other is impure. Impure exposition has five aspects: first, speaking for the sake of profit; second, speaking for the sake of reward; third, speaking to surpass others; fourth, speaking for worldly rewards; and fifth, speaking with doubt. Pure exposition has five aspects: first, giving food first and then expounding the Dharma; second, speaking to increase the Three Jewels (Buddha, Dharma, Sangha); third, speaking to cut off one's own and others' afflictions; fourth, speaking to distinguish between the heretical and the orthodox; and fifth, speaking so that the listeners may obtain the most supreme benefit. Good man! Impure exposition is called defilement, called selling the Dharma, also called insult, also called error, also called disappointment. Pure exposition is called purity, also called right speech, also called truthful words, also called a Dharma gathering.』
『Good man! If one fully understands the twelve divisions of the scriptures, is proficient in phonology and logic, understands causes, understands metaphors, and understands what one takes from oneself and others, this is called right speech. There are four kinds of listeners: first, those who understand much from hearing little; second, those who understand according to distinctions; third, those who understand according to the original meaning; and fourth, those who understand each and every word and sentence. The Tathagata mainly expounds the Dharma for the first three kinds of people, not for the fourth kind. Why? Because the fourth kind of person is not a suitable vessel. These four kinds of people can be divided into two types: one is ripe, and the other is unripe. The ripe ones can be tamed now; the unripe ones can be tamed in the future.』
『Good man! It is like a forest, which has four kinds of situations: one is easy to cut down but difficult to extract, one is difficult to cut down but easy to extract, one is easy to cut down and easy to extract, and one is difficult to cut down and difficult to extract. There are also four kinds of people at home: one is easy to tame but difficult to leave home, two
者、難調易出，三者、易調易出，四者、難調難出。如是四人分為三種：一者、呵責已調，二者、濡語而調，三者、呵責、濡語使得調伏。復有二種：一者、自能調伏不假他人，二者、自若不能請他令調。復有二種：一者、施調，二者、咒調。是調伏法，復有二時：一者、喜時，二者、苦時。為是四人說正法時，有二方便：一者、善知世事，二者、為其給使。善男子！菩薩若知是二方便，則能兼利，若不知者，則不能得自利他利。
「善男子！菩薩摩訶薩為利他故，先學外典，然後分別十二部經；眾生若聞十二部經，乃于外典生於厭賤。復為眾生說煩惱過、煩惱解脫，嘆善友德，呵惡友過，贊施功德，毀慳過失。菩薩常寂，贊寂功德，常修法行，贊法行德；若能如是，是名兼利。
「在家菩薩先自調伏，若不調伏，則不出家。在家菩薩能多度人，出家菩薩則不如是。何以故？若無在家，則無三乘出家之人，三乘出家、修道、持戒、誦經、坐禪、皆由在家而為莊嚴。善男子！有道、有道莊嚴：道者、所謂法行，道莊嚴者、所謂在家。出家菩薩為在家者修行于道，在家之人為出家者而作法行。在家之人多修二法：一者、受，二者、施。出家之人亦修二法：一者、誦，二者、教。
「善男子！菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 『善男子！』有四種人：第一種人，難以調伏也難以離開；第二種人，難以調伏卻容易離開；第三種人，容易調伏也容易離開；第四種人，難以調伏也難以離開。這四種人可以分為三種調伏方式：第一種，通過呵責來調伏；第二種，通過柔和的言語來調伏；第三種，通過呵責和柔和的言語結合來調伏。又有兩種調伏方式：第一種，自己能夠調伏自己，不需要藉助他人；第二種，自己不能調伏自己，需要請求他人來調伏。又有兩種調伏方式：第一種，通過佈施來調伏；第二種，通過咒語來調伏。這些是調伏的方法。調伏還有兩種時機：第一種，在高興的時候；第二種，在痛苦的時候。為這四種人宣說正法的時候，有兩種方便：第一種，善於瞭解世事；第二種，為他們提供幫助。善男子！菩薩如果知道這兩種方便，就能兼顧自利和他利，如果不知道，就不能獲得自利和他利。
『善男子！菩薩摩訶薩（Mahāsattva， महानसत्व，偉大的菩薩）爲了利益他人，先學習外道典籍，然後分別講解十二部經；眾生如果聽聞了十二部經，就會對外道典籍產生厭惡和輕賤。菩薩還為眾生宣說煩惱的過患和煩惱的解脫，讚歎善友的功德，呵斥惡友的過失，讚揚佈施的功德，批評慳吝的過失。菩薩常常保持寂靜，讚歎寂靜的功德，常常修行佛法，讚歎修行佛法的功德；如果能夠這樣做，就叫做兼顧自利和他利。』
『在家菩薩先要調伏自己，如果不能調伏自己，就不要出家。在家菩薩能夠度化更多的人，出家菩薩則不如這樣。為什麼呢？如果沒有在家之人，就沒有三乘（聲聞乘、緣覺乘、菩薩乘）的出家之人，三乘出家之人的修行、持戒、誦經、坐禪，都是依靠在家之人的供養和支援才能得以莊嚴。善男子！有道，也有道的莊嚴：道，指的是修行佛法；道的莊嚴，指的是在家之人的護持。出家菩薩為在家之人修行佛道，在家之人為出家之人提供修法的資糧。在家之人多修兩種法：第一種，接受供養；第二種，佈施。出家之人也修兩種法：第一種，誦經；第二種，教導。』
『善男子！菩薩摩訶薩（Mahāsattva， महानसत्व，偉大的菩薩）
【English Translation】 English version 『Good man! There are four types of people: the first is difficult to tame and difficult to leave; the second is difficult to tame but easy to leave; the third is easy to tame and easy to leave; and the fourth is difficult to tame and difficult to leave. These four types of people can be tamed in three ways: first, by scolding; second, by gentle words; and third, by a combination of scolding and gentle words. There are also two ways to tame: first, by being able to tame oneself without relying on others; and second, by not being able to tame oneself and needing to ask others to tame. There are also two ways to tame: first, by giving; and second, by using mantras. These are the methods of taming. There are also two times for taming: first, when happy; and second, when suffering. When speaking the Dharma to these four types of people, there are two expedient means: first, to be good at understanding worldly affairs; and second, to provide them with assistance. Good man! If a Bodhisattva knows these two expedient means, they can benefit both themselves and others; if they do not know them, they cannot obtain benefit for themselves or others.』
『Good man! A Bodhisattva Mahāsattva (Mahāsattva, महानसत्व, Great Being) first studies external scriptures for the benefit of others, and then explains the twelve divisions of scriptures; if sentient beings hear the twelve divisions of scriptures, they will develop disgust and contempt for external scriptures. The Bodhisattva also speaks to sentient beings about the faults of afflictions and the liberation from afflictions, praises the virtues of good friends, scolds the faults of bad friends, praises the merits of giving, and criticizes the faults of stinginess. The Bodhisattva is always tranquil, praising the merits of tranquility, and always cultivates the Dharma, praising the merits of cultivating the Dharma; if they can do this, it is called benefiting both themselves and others.』
『Lay Bodhisattvas should first tame themselves; if they cannot tame themselves, they should not become monks. Lay Bodhisattvas can liberate more people, while monks cannot do so as much. Why? If there are no lay people, there would be no monks of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). The practice, precepts, recitation of scriptures, and meditation of monks of the Three Vehicles are all adorned by the support of lay people. Good man! There is the path, and there is the adornment of the path: the path refers to the practice of the Dharma; the adornment of the path refers to the support of lay people. Monks cultivate the path for lay people, and lay people provide the resources for monks to practice the Dharma. Lay people mostly cultivate two practices: first, receiving offerings; and second, giving. Monks also cultivate two practices: first, reciting scriptures; and second, teaching.』
『Good man! Bodhisattva Mahāsattva (Mahāsattva, महानसत्व, Great Being)
兼有四法：受、施、誦、教，如是名為自利利他。菩薩若欲為眾生說法界深義，先當爲說世間之法，然後乃說甚深法界。何以故？為易化故。
「菩薩摩訶薩應護一切眾生之心，若不護者，則不能調一切眾生。菩薩亦應擁護自身，若不護身，亦不能得調伏眾生。菩薩不為貪身、命、財，護身、命、財，皆為調伏諸眾生故。菩薩摩訶薩先自除惡，后教人除，若不自除，能教他除，無有是處！是故菩薩先應自施、持戒、知足、勤行精進，然後化人。菩薩若不自行法行，則不能得教化眾生。
「善男子！眾生諸根凡有三種，菩薩諸根，亦復三種，謂下中上：下根菩薩能化下根，不及中、上；中根菩薩能化中、下，不及上根；上根菩薩，能三種化。
「善男子！菩薩有二種：一者、在家，二者、出家。出家菩薩自利利他，是不為難；在家菩薩修是二利，是乃為難。何以故？在家菩薩多惡因緣所纏繞故。」
優婆塞戒經自他莊嚴品第十一
善生言：「世尊！菩薩摩訶薩具足幾法能自他利？」
「善男子！具足八法，能自他利。何等為八？一者、壽命長遠，二者、具上妙色，三者、身具大力，四者、具好種姓，五者、多饒財寶，六者、具男子身，七者、言語辯了，八者、無大眾畏。」
【現代漢語翻譯】 現代漢語譯本 兼備四種方法：受持（接受並奉行）、佈施（給予）、誦讀（唸誦經典）、教導（教誨他人），這樣就叫做自利利他（既使自己受益，也使他人受益）。菩薩如果想要為眾生講說法界（dharma-dhātu，一切法的總稱）深奧的含義，應當先為他們講說世間的法，然後才講說甚深的法界。為什麼呢？因為這樣容易教化。 菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）應當守護一切眾生的心，如果不守護，就不能調伏一切眾生。菩薩也應當擁護自身，如果不護衛自身，也不能調伏眾生。菩薩不是爲了貪戀自身、性命、財產而護衛自身、性命、財產，而是爲了調伏一切眾生的緣故。菩薩摩訶薩先要自己去除惡行，然後教導他人去除惡行，如果自己不去除，卻要教導他人去除，這是不可能的！所以菩薩應當先自己佈施、持戒（śīla，遵守戒律）、知足（滿足於所擁有的）、勤奮修行精進（vīrya，努力不懈），然後教化他人。菩薩如果不親自實行佛法，就不能教化眾生。 善男子！眾生的根器一般有三種，菩薩的根器，也有三種，即下根、中根、上根：下根的菩薩能教化下根的眾生，不能教化中根、上根的眾生；中根的菩薩能教化中根、下根的眾生，不能教化上根的眾生；上根的菩薩，能教化所有這三種根器的眾生。 善男子！菩薩有兩種：一種是在家的，一種是出家的。出家的菩薩做到自利利他，這不難；在家的菩薩修習這兩種利益，這才是難的。為什麼呢？因為在家的菩薩多被惡劣的因緣所纏繞的緣故。 《優婆塞戒經》（Upāsaka-śīla-sūtra）自他莊嚴品第十一 善生（Sundara）問：『世尊（Bhagavan，佛的尊稱）！菩薩摩訶薩具足幾種法才能自利利他？』 『善男子！具足八種法，能自利利他。是哪八種呢？一是壽命長遠，二是具有上妙的容貌，三是身體具有強大的力量，四是具有好的種姓（出身），五是擁有眾多的財富，六是具有男子之身，七是言語流利有辯才，八是在大眾面前沒有畏懼。』
【English Translation】 English version Possessing four qualities: receiving (accepting and practicing), giving (charity), reciting (scriptures), and teaching (instructing others), this is called benefiting oneself and others. If a Bodhisattva wishes to explain the profound meaning of the Dharma-dhātu (the totality of all dharmas) to sentient beings, they should first explain the worldly dharmas, and then explain the profound Dharma-dhātu. Why? Because it is easier to teach. A Bodhisattva-Mahāsattva (great Bodhisattva) should protect the minds of all sentient beings; if they do not protect them, they cannot tame all sentient beings. A Bodhisattva should also protect themselves; if they do not protect themselves, they cannot tame sentient beings. A Bodhisattva does not protect their own body, life, and wealth out of greed for them, but rather to tame all sentient beings. A Bodhisattva-Mahāsattva should first eliminate evil from themselves, and then teach others to eliminate it; if they do not eliminate it from themselves, but try to teach others to eliminate it, this is impossible! Therefore, a Bodhisattva should first practice giving, observe the precepts (śīla, moral discipline), be content (with what one has), and diligently practice vigor (vīrya, effort), and then transform others. If a Bodhisattva does not personally practice the Dharma, they cannot teach sentient beings. Good man! Sentient beings generally have three kinds of faculties, and Bodhisattvas also have three kinds of faculties, namely, lower, middle, and upper: a Bodhisattva with lower faculties can transform sentient beings with lower faculties, but not those with middle or upper faculties; a Bodhisattva with middle faculties can transform sentient beings with middle and lower faculties, but not those with upper faculties; a Bodhisattva with upper faculties can transform all three kinds of sentient beings. Good man! There are two kinds of Bodhisattvas: those who are householders and those who are renunciates. It is not difficult for a renunciate Bodhisattva to benefit themselves and others; it is difficult for a householder Bodhisattva to cultivate these two benefits. Why? Because householder Bodhisattvas are often entangled by evil conditions. Upāsaka-śīla-sūtra (Sutra on the Precepts for Laymen), Chapter Eleven on Self and Other Adornment Sundara (Shan Sheng) said: 'Bhagavan (World Honored One, title for the Buddha)! How many qualities must a Bodhisattva-Mahāsattva possess to benefit themselves and others?' 'Good man! Possessing eight qualities enables one to benefit oneself and others. What are these eight? First, longevity; second, possessing excellent appearance; third, possessing great physical strength; fourth, possessing good lineage (birth); fifth, possessing abundant wealth; sixth, possessing a male body; seventh, eloquence and skillful speech; eighth, being without fear in a crowd.'
善生言：「世尊！何因緣故菩薩得壽命長，乃至大眾不生怖畏？」
佛言：「善男子！菩薩摩訶薩無量世中慈心不殺，以是因緣，獲得長壽。無量世中常施衣燈，以是因緣，獲得上色。無量世中常壞憍慢，以是因緣，生上種姓。無量世中常施飲食，以是因緣，身力具足。無量世中常樂說法，以是因緣，多饒財寶。無量世中呵責女身，以是因緣，得男子身。無量世中至心持戒，以是因緣，言語辯了。無量世中供養三寶，以是因緣，無大眾畏。
「如是八事，有三因緣：一者、物凈，二者、心凈，三者、福田凈。云何物凈？非偷盜物，非聖遮物，非眾共物，非三寶物，非施一人回與多人，非施多人回與一人，不惱他得，不誑他得，不欺人得，是名物凈。云何心凈？施時不為生死善果，名稱勝他，得色、力、財，不斷家法，眷屬多饒；唯為莊嚴菩提故施，為欲調伏眾生故施，是名心凈。云何福田凈？受施之人遠離八邪，名福田凈。善男子！以如是等三因緣故，八法具足。
「善男子！菩薩所以求于長命，欲為眾生贊不殺故。菩薩所以求上色者，為令眾生見歡喜故。菩薩所以求上種姓，為令眾生生恭敬故。菩薩所以求具足力，為欲持戒、誦經、坐禪故。菩薩所以求多財寶，為欲調伏諸眾生故。菩薩所以求
【現代漢語翻譯】 現代漢語譯本： 善生問道：『世尊！是何因緣，菩薩能夠獲得長壽，乃至在眾人之中不生怖畏？』 佛說：『善男子！菩薩摩訶薩在無量世中，以慈悲心不殺生，因此獲得長壽。在無量世中，常施捨衣服和燈具，因此獲得美好的容貌。在無量世中，常破除驕慢之心，因此出生于高貴的種姓。在無量世中，常施捨飲食，因此身體充滿力量。在無量世中，常樂於說法，因此擁有眾多的財富。在無量世中，呵責輕視女身的行為，因此獲得男子之身。在無量世中，至誠懇切地持守戒律，因此言語清晰流暢。在無量世中，供養佛法僧三寶，因此在眾人之中沒有畏懼。』 『這八件事，有三種因緣：一是物品清凈，二是心念清凈，三是福田清凈。什麼叫做物品清凈？不是偷盜得來的物品，不是聖人禁止使用的物品，不是大眾共有的物品，不是屬於佛法僧三寶的物品，不是施捨給一個人又轉回給多個人的物品，不是施捨給多個人又轉回給一個人的物品，不是通過惱害他人得到的物品，不是通過欺騙他人得到的物品，不是通過欺詐他人得到的物品，這叫做物品清凈。什麼叫做心念清凈？施捨的時候不是爲了求得生死的善果，不是爲了名聲勝過他人，不是爲了獲得美貌、力量、財富，不是爲了不斷絕家族傳統，不是爲了眷屬眾多；只是爲了莊嚴菩提而施捨，爲了調伏眾生而施捨，這叫做心念清凈。什麼叫做福田清凈？接受施捨的人遠離八種邪惡的行為，這叫做福田清凈。善男子！因為像這樣的三種因緣，所以這八種功德都能圓滿具足。』 『善男子！菩薩之所以追求長壽，是爲了向眾生讚歎不殺生的功德。菩薩之所以追求美好的容貌，是爲了讓眾生見到後心生歡喜。菩薩之所以追求高貴的種姓，是爲了讓眾生生起恭敬之心。菩薩之所以追求具足力量，是爲了能夠持戒、誦經、坐禪。菩薩之所以追求眾多的財富，是爲了調伏各種眾生。
【English Translation】 English version: Shansheng said: 'World Honored One! What are the causes and conditions by which a Bodhisattva obtains longevity, and even does not generate fear in the assembly?' The Buddha said: 'Good man! The Bodhisattva-Mahasattva, in countless lifetimes, with a compassionate heart, does not kill, and by this cause and condition, obtains longevity. In countless lifetimes, he constantly gives clothing and lamps, and by this cause and condition, obtains superior appearance. In countless lifetimes, he constantly destroys arrogance, and by this cause and condition, is born into a superior lineage. In countless lifetimes, he constantly gives food and drink, and by this cause and condition, his body is full of strength. In countless lifetimes, he constantly delights in expounding the Dharma, and by this cause and condition, he is rich in wealth and treasures. In countless lifetimes, he rebukes the contempt for the female body, and by this cause and condition, he obtains a male body. In countless lifetimes, he sincerely upholds the precepts, and by this cause and condition, his speech is eloquent and clear. In countless lifetimes, he makes offerings to the Triple Jewel (Sanbao), and by this cause and condition, he has no fear in the assembly.' 'These eight things have three causes and conditions: first, the purity of the object; second, the purity of the mind; third, the purity of the field of merit. What is the purity of the object? It is not stolen goods, not objects forbidden by the sages, not objects shared by the community, not objects belonging to the Triple Jewel (Sanbao), not objects given to one person and then returned to many, not objects given to many and then returned to one, not obtained by harming others, not obtained by deceiving others, not obtained by defrauding others; this is called the purity of the object. What is the purity of the mind? When giving, it is not for seeking the good results of birth and death, not for surpassing others in fame, not for obtaining beauty, strength, and wealth, not for continuing family traditions, not for having many relatives; but only for the sake of adorning Bodhi (enlightenment), for the sake of taming sentient beings; this is called the purity of the mind. What is the purity of the field of merit? The person receiving the offering is far from the eight evils; this is called the purity of the field of merit. Good man! Because of these three causes and conditions, the eight qualities are fully complete.' 'Good man! The reason why the Bodhisattva seeks longevity is to praise the merit of non-killing to sentient beings. The reason why the Bodhisattva seeks superior appearance is to make sentient beings rejoice upon seeing him. The reason why the Bodhisattva seeks superior lineage is to make sentient beings generate respect. The reason why the Bodhisattva seeks to have complete strength is to be able to uphold the precepts, recite scriptures, and practice meditation. The reason why the Bodhisattva seeks abundant wealth is to tame all kinds of sentient beings.'
男子身，為欲成器成善法故。菩薩所以求語辯了，為諸眾生受法語故。菩薩所以求不畏大眾，為欲分別真實法故。
「善男子！是故菩薩具足八法能自他利，能如是行，是名實行。善男子！菩薩摩訶薩有八法者，具足受持十善之法，樂以化人；具足受持優婆塞戒，樂以化人。雖得妙色，終不以是而生憍慢；雖持凈戒、多聞、精進、大力、好姓、多饒財寶，終不以此而生憍慢。不以幻惑欺誑眾生，不生放逸，修六和敬。菩薩具足如是等法，雖覆在家，不異出家。如是菩薩終不為他作惡因緣，何以故？慚愧堅故。
「善男子！在家之人，設於一世受持如是優婆塞戒，雖復後生無三寶處，終不造作諸惡因緣。所以者何？二因緣故：一者、智慧，二、不放逸。善男子！於後惡處不作惡事，有四因緣：一者、了知煩惱過故，二者、不隨諸煩惱故，三者、能忍諸惡苦故，四者、不生恐怖心故。菩薩具足如是四法，不為諸苦一切煩惱之所傾動。善男子！不動菩薩有五因緣：一者、樂修善法，二者、分別善惡，三者、親近正法，四者、憐愍眾生，五者、常識宿命。
「善男子！菩薩具足如是八法，若聞譏毀，心能堪忍；若聞讚歎，反生慚愧。修行道時，歡喜自慶，不生憍慢。能調惡人，見離壞眾，能令和合。揚人善
【現代漢語翻譯】 現代漢語譯本： 男子之身，是爲了成就器量和善良的法。菩薩之所以追求言語辯才，是爲了給眾生傳授佛法。菩薩之所以追求不畏懼大眾，是爲了分辨真實的佛法。
『善男子！因此，菩薩具足八種法就能自利利他，能夠這樣修行，這叫做實行。善男子！菩薩摩訶薩有八種法，就能具足受持十善之法，樂於用它來教化他人；具足受持優婆塞戒（在家男居士所受的戒律），樂於用它來教化他人。即使得到美妙的容貌，最終也不會因此而生起驕慢；即使持有清凈的戒律、廣博的學識、精進的修行、強大的力量、良好的出身、眾多的財富，最終也不會因此而生起驕慢。不以虛幻迷惑欺騙眾生，不放縱自己，修習六和敬（身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均）。菩薩具足像這樣的法，即使是在家，也和出家沒有區別。這樣的菩薩最終不會為他人制造作惡的因緣，為什麼呢？因為慚愧之心堅定。』
『善男子！在家之人，即使在一世中受持像這樣的優婆塞戒，即使後世出生在沒有三寶（佛、法、僧）的地方，最終也不會造作各種惡的因緣。為什麼呢？因為兩個因緣：一是智慧，二是不放逸。善男子！在後世惡劣的環境中不作惡事，有四個因緣：一是瞭解煩惱的過患，二是不隨順各種煩惱，三是能夠忍受各種惡的痛苦，四是不生起恐怖之心。菩薩具足像這樣的四種法，不會被各種痛苦和一切煩惱所動搖。善男子！不動搖的菩薩有五個因緣：一是樂於修習善法，二是分別善惡，三是親近正法，四是憐憫眾生，五是常常記得宿命。』
『善男子！菩薩具足像這樣的八種法，如果聽到譏諷譭謗，內心能夠忍受；如果聽到讚歎，反而生起慚愧。修行道業時，歡喜自慶，不生起驕慢。能夠調伏惡人，見到離散破壞的群體，能夠使他們和合。宣揚他人的優點。
【English Translation】 English version: A man's body is for the purpose of achieving capacity and virtuous Dharma. The reason why a Bodhisattva seeks eloquence is to impart the Buddha's teachings to all beings. The reason why a Bodhisattva seeks to be unafraid of the assembly is to distinguish the true Dharma.
'Good man! Therefore, a Bodhisattva who possesses eight qualities can benefit both himself and others. To practice in this way is called true practice. Good man! A Bodhisattva-Mahasattva who has eight qualities can fully uphold the ten virtuous Dharmas and delights in transforming others with them; fully uphold the Upasaka precepts (precepts taken by a lay male devotee) and delights in transforming others with them. Even if he obtains a beautiful appearance, he will never become arrogant because of it; even if he holds pure precepts, has extensive learning, diligent practice, great strength, good lineage, and abundant wealth, he will never become arrogant because of it. He does not deceive or delude beings with illusions, does not become complacent, and cultivates the six harmonies (harmony in body, speech, mind, precepts, views, and shared benefits). A Bodhisattva who possesses such qualities, even if he is a householder, is no different from a renunciate. Such a Bodhisattva will never create evil causes for others. Why? Because his sense of shame is firm.'
'Good man! A householder, even if he upholds such Upasaka precepts in one lifetime, even if he is born in a place without the Three Jewels (Buddha, Dharma, Sangha) in a later life, will ultimately not create any evil causes. Why? Because of two causes: one is wisdom, and the other is non-complacency. Good man! There are four causes for not doing evil deeds in a later, evil environment: one is understanding the faults of afflictions, two is not following the various afflictions, three is being able to endure various evil sufferings, and four is not giving rise to fear. A Bodhisattva who possesses such four qualities will not be shaken by various sufferings and all afflictions. Good man! There are five causes for an unshakable Bodhisattva: one is delighting in cultivating good Dharmas, two is distinguishing between good and evil, three is associating with the true Dharma, four is having compassion for beings, and five is constantly remembering past lives.'
'Good man! A Bodhisattva who possesses such eight qualities, if he hears criticism and slander, his mind can endure it; if he hears praise, he instead gives rise to shame. When cultivating the path, he rejoices and congratulates himself, without giving rise to arrogance. He can tame evil people, and seeing a scattered and broken group, he can bring them into harmony. He praises the virtues of others.
事，隱他過咎，人所慚恥處，終不宣說，聞他秘事，不向余說。不為世事而作咒誓。少恩加己，思欲大報；於己怨者，恒生善心。怨親等苦，先救怨者。見有罵者，反生憐愍；見他偷時，默然不動；見來打者，生於悲心。視諸眾生，猶如父母。寧喪身命，終不虛言。何以故？知果報故。于諸煩惱應生怨想，于善法中生親舊想。若於外法生於貪心，尋能觀察貪之過咎，一切煩惱，亦復如是。雖復久與惡人同處，終不于中生親善想；雖與善人不同居止，終不于彼而生遠想。雖復供養父母、師長，終不為是而作惡事。乏財之時，見有求者，不生惡想。雖不親近兇惡之人，而其內心常生憐愍，惡來加已，以善報之。自受樂時，不輕他人；見他受苦，不生歡喜。身業清凈，持四威儀，即以是法用化眾生。口業清凈，誦讀如來十二部經，即以是法用化眾生。意業清凈，修四無量，亦以是法開化眾生。假身受苦，令他受樂，甘樂為之。世間之事，雖無利益，為眾生故而亦學之，所學之事，世中最勝，雖得通達，心無憍慢，以己所知勤用化人，欲令此事逕世不絕。于親友中不令作惡，樂以上八法教化眾生。說因說果，無有錯謬。愛別離時，心不生惱，觀無常故。受樂受時，心不耽荒，觀苦、無常。善男子！菩薩具足如上八法，則能施作
如是等事。
「善男子！菩薩二種：一者、在家，二者、出家。出家菩薩修是八法，是不為難；在家修集，是乃為難。何以故？在家菩薩多惡因緣所纏繞故。」
優婆塞戒經二莊嚴品第十二
善生言：「世尊！云何菩薩自他莊嚴。」
佛言：「善男子！菩薩具足二法，能自他莊嚴：一者、福德，二者、智慧。」
「世尊！何因緣故得二莊嚴？」
「善男子！菩薩修集六波羅蜜，便得如是二種莊嚴。施、戒、精進，名福莊嚴；忍、定、智慧，名智莊嚴。復有六法二莊嚴因，所謂六念：唸佛、法、僧，名智莊嚴；念戒、施、天，名福莊嚴。
「善男子！菩薩具足是二莊嚴，能自他利，為諸眾生受三惡苦，而其內心不生憂悔。若能具足是二莊嚴，則得微妙善巧方便，了知世法及出世法。善男子！福德莊嚴即智莊嚴，智慧莊嚴即福莊嚴。何以故？夫智慧者，能修善法具足十善，獲得財富及大自在，得是二故，故能自利及利益他。有智之人，所學世法，于學中勝，以是因緣，便得財富及大自在。菩薩具足如是二法，則能二世自他利益。智者若能分別世法及出世法，世間法者，一切世論、一切世定；出世法者，知陰、入、界。菩薩知是二法因緣，故能二世自他利益。善男子！菩薩雖知
【現代漢語翻譯】 現代漢語譯本： 如是等等的事情。
『善男子！菩薩有兩種：一是、在家菩薩，二是、出家菩薩。出家菩薩修習這八種法，是不難的；在家菩薩修習，才是難的。為什麼呢？因為在家菩薩多被惡劣的因緣所纏繞的緣故。』
《優婆塞戒經·二莊嚴品》第十二
善生（Shan Sheng，人名）問：『世尊（Shi尊，對佛的尊稱）！菩薩如何自我莊嚴和莊嚴他人？』
佛說：『善男子！菩薩具足兩種法，能自我莊嚴和莊嚴他人：一是、福德，二是、智慧。』
『世尊！通過什麼因緣能夠獲得兩種莊嚴？』
『善男子！菩薩修習六波羅蜜（liu bo luo mi，六種到達彼岸的方法），便能獲得這兩種莊嚴。佈施（shi，給予）、持戒（jie，遵守戒律）、精進（jing jin，努力），稱為福德莊嚴；忍辱（ren ru，忍耐）、禪定（chan ding，冥想）、智慧（zhi hui，理解），稱為智慧莊嚴。還有六種法是兩種莊嚴的因，就是六念（liu nian，六種憶念）：唸佛（nian fo，憶念佛）、法（fa，佛法）、僧（seng，僧侶），稱為智慧莊嚴；念戒（nian jie，憶念戒律）、施（shi，憶念佈施）、天（tian，憶念天神），稱為福德莊嚴。
『善男子！菩薩具足這兩種莊嚴，能自利利他，爲了眾生承受三惡道（san e dao，地獄、餓鬼、畜生）的痛苦，而內心不生憂愁後悔。如果能具足這兩種莊嚴，就能獲得微妙的善巧方便，瞭解世間法和出世間法。善男子！福德莊嚴就是智慧莊嚴，智慧莊嚴就是福德莊嚴。為什麼呢？因為智慧能夠修習善法，具足十善（shi shan，十種善行），獲得財富和大自在，得到這兩種，所以能夠自利和利益他人。有智慧的人，所學習的世間法，在學習中勝出，因為這個因緣，便能得到財富和大自在。菩薩具足這樣的兩種法，就能在兩世中自利利他。智者如果能夠分別世間法和出世間法，世間法就是一切世俗的理論、一切世俗的禪定；出世間法就是了解陰（yin，五蘊）、入（ru，十二入）、界（jie，十八界）。菩薩瞭解這兩種法的因緣，所以能夠在兩世中自利利他。善男子！菩薩雖然知道
【English Translation】 English version: Such are these matters.
'Good man! There are two types of Bodhisattvas (pu sa, enlightened beings): one, those who are householders; two, those who have left home. It is not difficult for a Bodhisattva who has left home to cultivate these eight practices; it is difficult for one who is a householder to cultivate them. Why? Because a Bodhisattva who is a householder is often entangled by evil conditions.'
Upasaka Precept Sutra, Chapter 12 on Two Adornments
Shansheng (Shan Sheng, a name) said: 'World Honored One (Shi Zun, a respectful title for the Buddha)! How does a Bodhisattva adorn himself and others?'
The Buddha said: 'Good man! A Bodhisattva who possesses two qualities can adorn himself and others: one, merit (fu de); two, wisdom (zhi hui).'
'World Honored One! Through what causes and conditions are these two adornments obtained?'
'Good man! A Bodhisattva who cultivates the Six Paramitas (liu bo luo mi, six perfections) obtains these two adornments. Giving (shi, generosity), morality (jie, ethical conduct), and diligence (jing jin, effort) are called the adornment of merit; patience (ren ru, forbearance), concentration (chan ding, meditation), and wisdom (zhi hui, understanding) are called the adornment of wisdom. Furthermore, there are six practices that are the causes of these two adornments, namely the Six Recollections (liu nian, six mindfulnesses): recollection of the Buddha (nian fo, mindfulness of the Buddha), the Dharma (fa, the teachings), and the Sangha (seng, the monastic community) are called the adornment of wisdom; recollection of morality (nian jie, mindfulness of precepts), giving (nian shi, mindfulness of generosity), and the heavens (nian tian, mindfulness of deities) are called the adornment of merit.
'Good man! A Bodhisattva who possesses these two adornments can benefit himself and others, enduring the suffering of the three evil realms (san e dao, hell, hungry ghosts, and animals) for the sake of all beings, without generating sorrow or regret in his heart. If one can possess these two adornments, one will obtain subtle skillful means, understanding both worldly and transcendental dharmas. Good man! The adornment of merit is the adornment of wisdom, and the adornment of wisdom is the adornment of merit. Why? Because wisdom can cultivate good dharmas, possessing the ten good deeds (shi shan, ten virtuous actions), obtaining wealth and great freedom. Because of obtaining these two, one can benefit himself and benefit others. A wise person, in learning worldly dharmas, excels in learning, and because of this cause and condition, obtains wealth and great freedom. A Bodhisattva who possesses these two qualities can benefit himself and others in both lives. If a wise person can distinguish between worldly and transcendental dharmas, worldly dharmas are all worldly theories and all worldly concentrations; transcendental dharmas are knowing the skandhas (yin, five aggregates), the entrances (ru, twelve entrances), and the realms (jie, eighteen realms). A Bodhisattva who understands the causes and conditions of these two dharmas can benefit himself and others in both lives. Good man! Although a Bodhisattva knows
世間之樂，虛妄非真，而亦能造世樂因緣。何以故？為欲利益諸眾生故。
「善男子！是二莊嚴，有一正因：一者、慈心，二者、悲心。修是二因，雖複流轉生死苦海，心不生悔。複次，菩薩具足二法而能莊嚴無上菩提：一者、不樂生死，二者、深觀解脫；是故亦能二世利益，了知法相得大智慧，能令自他財命增長。善男子！菩薩摩訶薩具足二法，一切施時不生憂悔，見眾惡事而能堪忍。菩薩施時，觀二種田：一者、福田，二、貧窮田。菩薩為欲增福德故，施於貧苦；為增無上妙智慧故，施於福田。為報恩故，施於福田；生憐愍故，給施貧窮。舍煩惱故，施於福田；成功德故，施於貧窮。增長一切樂因緣故，施於福田；欲舍一切苦因緣故，施於貧窮。菩薩若施所親愛處，為報恩故；若施怨仇，為除惡故。菩薩摩訶薩見來求者，生一子想，是故任力多少施之，是則名為施波羅蜜。菩薩施時，離於慳心，名尸波羅蜜。能忍一切求者之言，名忍波羅蜜。所施之物，手自授與，名精進波羅蜜。至心繫念，觀于解脫，名禪波羅蜜。不擇一切怨親之相，名般若波羅蜜。善男子！如諸眾生，貪心殺時，一念具足十二因緣。菩薩施時，亦復如是，一念具足如是六事。是名功德智慧莊嚴。
「複次，善男子！菩薩摩訶薩造作
【現代漢語翻譯】 世間的快樂，虛幻不實，但也能創造世俗快樂的因緣。為什麼呢？爲了利益一切眾生的緣故。
『善男子！這兩種莊嚴，有一個正當的原因：一是慈悲心，二是憐憫心。修習這兩種因，即使在生死苦海中流轉，內心也不會產生後悔。此外，菩薩具備兩種法就能莊嚴無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）：一是不貪戀生死，二是深刻觀察解脫；因此也能利益今生來世，瞭解諸法實相而獲得大智慧，能使自己和他人財富、壽命增長。善男子！菩薩摩訶薩具備兩種法，一切佈施時都不會產生憂愁後悔，見到各種惡事也能忍受。菩薩佈施時，觀察兩種田：一是福田，二是貧窮田。菩薩爲了增長福德的緣故，佈施給貧困的人；爲了增長無上妙智慧的緣故，佈施給福田。爲了報恩的緣故，佈施給福田；生起憐憫心的緣故，佈施給貧窮的人。爲了捨棄煩惱的緣故，佈施給福田；爲了成就功德的緣故，佈施給貧窮的人。爲了增長一切快樂的因緣的緣故，佈施給福田；想要捨棄一切痛苦的因緣的緣故，佈施給貧窮的人。菩薩如果佈施給所親愛的人，是爲了報恩；如果佈施給怨仇，是爲了消除惡念。菩薩摩訶薩見到前來乞求的人，生起對待自己孩子一樣的想法，因此盡力多少都佈施給他，這就叫做施波羅蜜（Dāna-pāramitā，佈施到彼岸）。菩薩佈施時，遠離慳吝之心，叫做尸波羅蜜（Śīla-pāramitā，持戒到彼岸）。能夠忍受一切乞求者的言語，叫做忍波羅蜜（Kṣānti-pāramitā，忍辱到彼岸）。所佈施的物品，親手給予，叫做精進波羅蜜（Vīrya-pāramitā，精進到彼岸）。至誠專心，觀察解脫，叫做禪波羅蜜（Dhyāna-pāramitā，禪定到彼岸）。不分別一切怨親的相，叫做般若波羅蜜（Prajñā-pāramitā，智慧到彼岸）。善男子！就像眾生，因貪心而殺生時，一念之間就具備十二因緣。菩薩佈施時，也是這樣，一念之間就具備這六種事。這叫做功德智慧莊嚴。』
『此外，善男子！菩薩摩訶薩造作
【English Translation】 The pleasures of the world are illusory and unreal, yet they can create the causes and conditions for worldly happiness. Why? It is for the sake of benefiting all sentient beings.
'Good man! These two adornments have one true cause: first, loving-kindness (慈心, cí xīn), and second, compassion (悲心, bēi xīn). By cultivating these two causes, even if one transmigrates in the sea of suffering of birth and death, the mind will not give rise to regret. Furthermore, a Bodhisattva (菩薩, Púsà) who possesses two qualities can adorn unsurpassed Bodhi (菩提, Pútí) [Anuttara-samyak-sambodhi (無上菩提, Wúshàng Pútí)]: first, not delighting in birth and death; second, deeply contemplating liberation. Therefore, they can also benefit both this life and the next, understand the characteristics of phenomena and attain great wisdom, and enable themselves and others to increase their wealth and lifespan. Good man! A Bodhisattva-Mahasattva (菩薩摩訶薩, Púsà Mō訶sà) who possesses two qualities will not give rise to sorrow or regret when giving alms, and can endure all kinds of evil deeds. When a Bodhisattva gives alms, they observe two kinds of fields: first, the field of merit (福田, fú tián), and second, the field of the poor (貧窮田, pín qióng tián). A Bodhisattva gives to the poor and suffering in order to increase merit; they give to the field of merit in order to increase unsurpassed wonderful wisdom. They give to the field of merit in order to repay kindness; they give to the poor out of compassion. They give to the field of merit in order to abandon afflictions; they give to the poor in order to accomplish merit. They give to the field of merit in order to increase all causes and conditions for happiness; they give to the poor in order to abandon all causes and conditions for suffering. If a Bodhisattva gives to those they love, it is to repay kindness; if they give to enemies, it is to eliminate evil. When a Bodhisattva-Mahasattva sees someone coming to beg, they give rise to the thought of a child, and therefore give as much as they can, according to their ability. This is called Dāna-pāramitā (施波羅蜜, Shī Bōluómì) [Perfection of Giving]. When a Bodhisattva gives alms, they are free from stinginess, which is called Śīla-pāramitā (尸波羅蜜, Shī Bōluómì) [Perfection of Morality]. Being able to endure the words of all beggars is called Kṣānti-pāramitā (忍波羅蜜, Rěn Bōluómì) [Perfection of Patience]. Giving the alms with one's own hands is called Vīrya-pāramitā (精進波羅蜜, Jīngjìn Bōluómì) [Perfection of Diligence]. With utmost sincerity and mindfulness, contemplating liberation is called Dhyāna-pāramitā (禪波羅蜜, Chán Bōluómì) [Perfection of Meditation]. Not discriminating between the characteristics of enemies and relatives is called Prajñā-pāramitā (般若波羅蜜, Bōrě Bōluómì) [Perfection of Wisdom]. Good man! Just like sentient beings, when they kill out of greed, in one thought they possess the twelve links of dependent origination. When a Bodhisattva gives alms, it is also like this; in one thought they possess these six things. This is called the adornment of merit and wisdom.'
'Furthermore, good man! A Bodhisattva-Mahasattva creates
不共法之因緣，名福莊嚴；教化眾生悉令獲得三種菩提，名智莊嚴。複次，善男子！菩薩若能調伏眾生，名智莊嚴；同於眾生受諸苦惱，名福莊嚴。菩薩能令一切眾生離於惡見，名智莊嚴；能教眾生住信、施、戒、多聞、智慧，名福莊嚴。
「複次，善男子！菩薩摩訶薩具足五法，則能莊嚴無上菩提。何等為五？一者、信心，二者、悲心，三者、勇健，四者、讀誦世論不生疲厭，五者、學諸世業亦不厭之。
「善男子！菩薩具足二種莊嚴，則有七相。何等為七？一者、自知罪過，二者、不說他過，三者、樂瞻病人，四者、樂施貧人，五者、獲菩提心，六者、心不放逸，七者、一切時中常至心修六波羅蜜。善男子！復有七相。何等為七？一者、樂化怨仇；二者、化時不厭；三者、要令成熟解脫；四者、盡己所知世語、世事，以化眾生心不貪著；五者、能忍一切惡事；六者、終不宣說他人所不喜事；七者、見破戒者及弊惡人，心不瞋恚，常生憐愍。善男子！菩薩摩訶薩知是七相，則能自利及利益他。
「善男子！菩薩二種：一者、在家，二者、出家。出家菩薩為二莊嚴，是不為難；在家修集，是乃為難。何以故？在家多有諸惡因緣所纏繞故。」
優婆塞戒經卷第二 大正藏第 24 冊 No.
【現代漢語翻譯】 現代漢語譯本 不共法（與聲聞、緣覺不共的佛法）的因緣，稱為福莊嚴；教化眾生全部令其獲得三種菩提（指聲聞菩提、緣覺菩提、佛菩提），稱為智莊嚴。再者，善男子！菩薩如果能夠調伏眾生，稱為智莊嚴；與眾生一同承受各種苦惱，稱為福莊嚴。菩薩能夠使一切眾生遠離惡見，稱為智莊嚴；能夠教導眾生安住于信、施、戒、多聞、智慧，稱為福莊嚴。 『再者，善男子！菩薩摩訶薩（ महानसत्व，偉大的眾生）具足五種法，就能莊嚴無上菩提（अनुत्तरसम्यक्सम्बोधि，無上的覺悟）。哪五種呢？一是信心，二是悲心，三是勇健，四是讀誦世間典籍不生疲厭，五是學習各種世間技藝也不厭倦。 『善男子！菩薩具足兩種莊嚴，就有七種相。哪七種呢？一是自知罪過，二是不說他人過失，三是樂於照顧病人，四是樂於佈施給貧窮的人，五是獲得菩提心，六是內心不放逸，七是一切時中常常至誠修習六波羅蜜（षट्पारमिता，六種到達彼岸的方法）。善男子！還有七種相。哪七種呢？一是樂於教化怨恨的仇人；二是教化時沒有厭倦；三是要令他們成熟解脫；四是儘自己所知的世間語言、世間事務，來教化眾生，內心不貪著；五是能夠忍受一切惡事；六是終究不說他人不高興的事；七是見到破戒者以及行為惡劣的人，內心不嗔恚，常常生起憐憫。善男子！菩薩摩訶薩知道這七種相，就能自利並且利益他人。 『善男子！菩薩有兩種：一是在家，二是出家。出家菩薩修習兩種莊嚴，是不難的；在家修行積聚，才是難的。為什麼呢？因為在家有很多惡劣的因緣所纏繞的緣故。』 《優婆塞戒經》卷第二 大正藏第24冊 No.
【English Translation】 English version The causes and conditions of the uncommon Dharmas (those not shared with Sravakas and Pratyekabuddhas) are called the adornment of merit. Educating all sentient beings to attain the three Bodhis (Sravaka Bodhi, Pratyekabuddha Bodhi, and Buddha Bodhi) is called the adornment of wisdom. Furthermore, good man! If a Bodhisattva can subdue sentient beings, it is called the adornment of wisdom. Sharing the various sufferings with sentient beings is called the adornment of merit. If a Bodhisattva can cause all sentient beings to be free from evil views, it is called the adornment of wisdom. If he can teach sentient beings to abide in faith, giving, precepts, learning, and wisdom, it is called the adornment of merit. 'Furthermore, good man! If a Bodhisattva-Mahasattva (महानसत्व, great being) possesses five qualities, he can adorn unsurpassed Bodhi (अनुत्तरसम्यक्सम्बोधि, unsurpassed enlightenment). What are the five? First, faith; second, compassion; third, courage; fourth, reading worldly treatises without weariness; fifth, learning worldly skills without weariness either.' 'Good man! If a Bodhisattva possesses two kinds of adornments, he will have seven characteristics. What are the seven? First, knowing one's own faults; second, not speaking of others' faults; third, delighting in caring for the sick; fourth, delighting in giving to the poor; fifth, obtaining Bodhicitta (the mind of enlightenment); sixth, not being lax in mind; seventh, always sincerely cultivating the six Paramitas (षट्पारमिता, six perfections) at all times. Good man! There are also seven characteristics. What are the seven? First, delighting in transforming hateful enemies; second, not being weary when transforming them; third, ensuring that they mature and attain liberation; fourth, using all one's knowledge of worldly languages and affairs to transform sentient beings without attachment; fifth, being able to endure all evil deeds; sixth, never speaking of things that others dislike; seventh, seeing those who have broken precepts and those who are wicked, not being angry in mind, but always giving rise to compassion. Good man! If a Bodhisattva-Mahasattva knows these seven characteristics, he can benefit himself and others.' 'Good man! There are two kinds of Bodhisattvas: those who are householders and those who are renunciates. It is not difficult for a renunciate Bodhisattva to cultivate the two adornments; it is difficult for a householder to cultivate and accumulate them. Why? Because householders are entangled by many evil conditions.' Upasaka Precept Sutra, Volume 2 Taisho Tripitaka, Volume 24, No.
1488 優婆塞戒經
優婆塞戒經卷第三
北涼中印度三藏曇無讖譯
攝取品第十三
善生言：「世尊！菩薩具足二莊嚴已，云何得畜徒眾弟子？」
「善男子！應以四攝而攝取之，令離諸惡，增諸善法，至心教詔，猶如一子。不求恩報，不為名稱，不為利養，不求自樂。善男子！菩薩若無如是等事畜弟子者，名弊惡人，假名菩薩，非義菩薩；名旃陀羅，臭穢不凈，破壞佛法，是人不為十方諸佛之所憐念。
「善男子！菩薩若能隨時教戒，所言時者，貪、恚、癡時。起貪結時，當爲種種說對治法令得除貪；餘二亦爾。次當教學十二部經，禪定、三昧，分別深義，調其身心，令修六念、不放逸法，瞻養病苦不生厭心，能忍惡口誹謗罵辱，苦加身心亦當堪忍，設其有苦能為救解，除其弊惡疑網之心，善知利根、中根、鈍根，教鈍根人令生信心，中根之人能令純淑，利根之人令得解脫。若能如是勤教詔者，名義菩薩，是名善人，分陀利花，人中香象，調御丈夫，名大船師。善男子！寧受惡戒，一日中斷無量命根，終不養畜弊惡弟子不能調伏。何以故？善男子！是惡律儀殃齊自身，畜惡弟子不能教誨，乃令無量眾生作惡，能謗無量善妙之法，破和合僧，令多眾生作五無間，是故劇
【現代漢語翻譯】 現代漢語譯本 《優婆塞戒經》卷第三
北涼中印度三藏曇無讖譯
攝取品第十三
善生問：『世尊！菩薩具足兩種莊嚴之後，如何才能攝受徒眾弟子呢？』
佛言：『善男子！應當用四攝法來攝取他們，使他們遠離各種惡行，增長各種善法，以至誠之心教導他們，如同對待自己的孩子一樣。不求回報，不為名聲，不為利益供養，不求自身安樂。善男子！菩薩如果不是爲了這些目的而收養弟子，就叫做卑劣惡人，只是假借菩薩之名，並非真正的菩薩；這種人如同旃陀羅（賤民），臭穢不凈，破壞佛法，不被十方諸佛所憐憫。』
『善男子！菩薩如果能隨時教導告誡弟子，所謂『隨時』，指的是在弟子生起貪慾、嗔恚、愚癡的時候。當弟子生起貪慾煩惱時，應當為他們宣說種種對治之法，使他們能夠去除貪慾；對於嗔恚和愚癡也是一樣。其次，應當教導他們學習十二部經，禪定、三昧（正定），分辨經中的深刻含義，調伏他們的身心，使他們修習六念（唸佛、念法、念僧、念戒、念施、念天）、不放逸之法，照顧供養生病的弟子而不生厭煩之心，能夠忍受惡語誹謗和辱罵，身體和精神上的痛苦也應當能夠忍受，如果他們有苦難，能夠為他們救助解脫，消除他們卑劣邪惡的疑慮之心，善於瞭解弟子的利根、中根、鈍根，教導鈍根之人使他們生起信心，使中根之人能夠變得純熟，使利根之人能夠得到解脫。如果能夠這樣勤奮地教導告誡弟子，就叫做真正的菩薩，是善良的人，如同分陀利花（白蓮花），是人中的香象（比喻有大力量的人），是調御丈夫（能夠調伏自己煩惱的人），叫做大船師（能夠引導眾生脫離苦海的人）。善男子！寧可受持惡戒，一日之中斷絕無量眾生的性命，也終究不要養育卑劣惡劣而不能調伏的弟子。為什麼呢？善男子！惡的律儀的災殃隻影響自身，養育惡劣的弟子而不能教誨，就會使無量眾生作惡，能夠誹謗無量善妙的佛法，破壞和合的僧團，使眾多眾生造作五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），所以非常嚴重。』
【English Translation】 English version Upasaka Precept Sutra, Volume 3
Translated by Tripitaka Dharmaraksa from Central India of Northern Liang
Chapter 13: Taking in Disciples
Shan Sheng said: 'World Honored One! After a Bodhisattva has perfected the two adornments, how can he take in disciples?'
The Buddha said: 'Good man! He should use the Four Means of Attraction to take them in, causing them to be apart from all evils, increasing all good dharmas, teaching and instructing them with utmost sincerity, as if they were his own children. Not seeking gratitude, not for fame, not for offerings, not seeking his own pleasure. Good man! If a Bodhisattva takes in disciples without such intentions, he is called a vile and wicked person, falsely named a Bodhisattva, not a righteous Bodhisattva; such a person is like a Chandala (outcaste), foul and impure, destroying the Buddha Dharma, and is not pitied by the Buddhas of the ten directions.'
'Good man! If a Bodhisattva can teach and admonish at any time, the 'any time' refers to when greed, anger, and delusion arise. When a disciple generates the affliction of greed, he should explain various antidotes to eliminate greed; the same applies to anger and delusion. Next, he should teach them the twelve divisions of scriptures, dhyana (meditation), samadhi (concentration), distinguish the profound meanings, regulate their body and mind, causing them to cultivate the Six Recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and devas), and the Dharma of non-negligence, care for and support the sick without aversion, be able to endure evil speech, slander, and insults, and also be able to endure physical and mental suffering. If they have suffering, he should be able to rescue and liberate them, remove their vile and evil doubts, be skilled in knowing those of sharp, medium, and dull faculties, teach those of dull faculties to generate faith, enable those of medium faculties to become pure and mature, and enable those of sharp faculties to attain liberation. If he can diligently teach and instruct in this way, he is called a righteous Bodhisattva, a good person, like a Pundarika flower (white lotus), a fragrant elephant among men (metaphor for a person with great strength), a taming hero (one who can tame their own afflictions), called a great shipmaster (one who can guide beings out of the sea of suffering). Good man! It is better to uphold evil precepts, cutting off the lives of countless beings in a single day, than to raise vile and wicked disciples whom one cannot tame. Why? Good man! The calamity of evil precepts only affects oneself, but raising evil disciples whom one cannot teach will cause countless beings to do evil, be able to slander countless wonderful Dharmas, destroy the harmonious Sangha, and cause many beings to commit the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha), therefore it is extremely serious.'
于惡律儀罪。
「善男子！菩薩二種：一者、在家，二者、出家。出家菩薩有二弟子：一者、出家，二者、在家。在家菩薩有一弟子，所謂在家。
「出家菩薩教出家者十二部經，隨所犯罪，諭令懺悔。教習八智，何等為八？一者、法智，二者、義智，三者、時智，四者、知足智，五者、自智，六者、眾智，七者、根智，八者、分別智。善男子！菩薩摩訶薩若能如是教詔調伏出家弟子，是師弟子二人俱得無量利益，如是師徒能增三寶。何以故？如是弟子知八智已，能勤供養師長和上耆舊有德，能受善語，能勤讀誦，兼為法施，心不放逸，調伏眾生，能瞻病苦，給施貧乏。
「善男子！出家菩薩若有在家弟子，亦當先教不放逸法。不放逸者，即是法行；供養父母、諸師和上、耆舊有德，施於安樂；至心受戒，不妄毀犯；受寄不抵；見恚能忍；惡口、惡語及無義語，終不為之；憐愍眾生，于諸國王、長者、大臣，恒生恭敬怖畏之心；能自調伏妻子眷屬，分別怨親，不輕眾生；除去憍慢，不親惡友；節食、除貪、少欲、知足；斗諍之處，身不往中，乃至戲笑不說惡語，是則名為不放逸法。出家菩薩若畜在家弟子，先當教造不放逸法。受苦樂時，常當共俱。設在窮乏有所須者，六物之外有不應惜。病時當爲
【現代漢語翻譯】 于違反戒律的罪行。
『善男子！菩薩有兩種：一是、在家菩薩，二是、出家菩薩。出家菩薩有兩種弟子：一是、出家弟子，二是、在家弟子。在家菩薩只有一種弟子，就是在家弟子。
『出家菩薩教導出家弟子學習十二部經，根據他們所犯的罪行，曉諭他們懺悔。教導他們修習八種智慧，是哪八種呢？一是、法智（對佛法的理解），二是、義智（對佛法含義的理解），三是、時智（對時機的把握），四是、知足智（滿足於自己所擁有的），五是、自智（對自己的瞭解），六是、眾智（對大眾的瞭解），七是、根智（對根性的瞭解），八是、分別智（對事物進行分辨的能力）。善男子！菩薩摩訶薩如果能夠這樣教導和調伏出家弟子，那麼師父和弟子二人都能獲得無量的利益，這樣的師徒能夠增長三寶（佛、法、僧）。為什麼呢？因為這樣的弟子在瞭解八種智慧之後，能夠勤奮地供養師長、和尚、年長有德之人，能夠接受善意的勸告，能夠勤奮地讀誦經典，並且為他人說法佈施，內心不放逸，調伏眾生，能夠照顧病苦之人，給予貧困之人幫助。
『善男子！出家菩薩如果有在家弟子，也應當先教導不放逸之法。不放逸，就是如法修行；供養父母、諸位師長、和尚、年長有德之人，給予他們安樂；至誠地受持戒律，不隨意毀犯；接受委託不私自挪用；見到嗔恨能夠忍耐；不說粗惡的語言、沒有意義的話，始終不做這些事；憐憫眾生，對於各位國王、長者、大臣，常常生起恭敬和畏懼之心；能夠自我調伏妻子和眷屬，分辨怨家和親人，不輕視眾生；除去驕傲自滿，不親近惡友；節制飲食、去除貪慾、減少慾望、知足常樂；對於爭鬥的地方，自身不去參與，甚至在戲笑時也不說惡語，這就是不放逸之法。出家菩薩如果收養在家弟子，首先應當教導他們修造不放逸之法。在承受苦樂的時候，常常應當和他們在一起。如果在窮困的時候有所需要，除了六物（比丘的六種必需品）之外，不應該吝惜。生病的時候應當為他們…'
【English Translation】 Regarding offenses against evil precepts.
'Good man! There are two types of Bodhisattvas: one is a layperson, and the other is a renunciate. A renunciate Bodhisattva has two types of disciples: one is a renunciate, and the other is a layperson. A lay Bodhisattva has one type of disciple, namely a layperson.
'A renunciate Bodhisattva teaches the renunciate disciples the twelve divisions of scriptures, and according to the offenses they commit, instructs them to repent. Teach them to practice the eight wisdoms. What are the eight? First, Dharma wisdom (understanding of the Buddha's teachings); second, meaning wisdom (understanding of the meaning of the Dharma); third, time wisdom (understanding of timing); fourth, contentment wisdom (being content with what one has); fifth, self-wisdom (understanding of oneself); sixth, assembly wisdom (understanding of the assembly); seventh, faculty wisdom (understanding of faculties); and eighth, discriminating wisdom (the ability to distinguish things). Good man! If a Bodhisattva-Mahasattva can thus teach, instruct, and tame renunciate disciples, both the teacher and the disciples will gain immeasurable benefits. Such teachers and disciples can increase the Three Jewels (Buddha, Dharma, Sangha). Why? Because such disciples, having understood the eight wisdoms, can diligently make offerings to teachers, preceptors, elders, and virtuous ones, can accept good advice, can diligently recite the scriptures, and also give Dharma teachings to others, their minds are not lax, they tame sentient beings, they can care for the sick and suffering, and give to the poor and needy.
'Good man! If a renunciate Bodhisattva has lay disciples, they should also first teach the Dharma of non-negligence. Non-negligence is practicing the Dharma; making offerings to parents, all teachers, preceptors, elders, and virtuous ones, giving them peace and happiness; sincerely upholding the precepts, not violating them casually; not misappropriating what is entrusted; being able to endure anger when seeing it; never uttering harsh words, evil speech, or meaningless words; having compassion for sentient beings, and always having a respectful and fearful mind towards all kings, elders, and ministers; being able to tame one's own wife and family, distinguishing between enemies and relatives, not looking down on sentient beings; removing arrogance and pride, not befriending evil friends; moderating food, eliminating greed, having few desires, and being content; not going to places of strife, and not even speaking evil words in jest, this is called the Dharma of non-negligence. If a renunciate Bodhisattva takes in lay disciples, they should first teach them to cultivate the Dharma of non-negligence. When experiencing suffering and happiness, they should always be with them. If they are in need when impoverished, one should not be stingy with anything other than the six necessities (of a bhikkhu). When they are sick, one should…'
求覓所須，瞻病之時不應生厭。若自無物，應四出求；求不能得，貸三寶物，差已依俗十倍償之，如波斯匿王國之正法。若不能償，復當教言：『汝今多負三寶之物，不能得償，應當勤修得須陀洹果至阿羅漢果。若能至心發菩提心，若教千人于佛法中生清凈信，若壞一人殷重邪見。』出家菩薩能教在家如是等事，是師弟子二人俱得無量利益。
「善男子！在家菩薩若畜在家弟子，亦當先教不放逸法。不放逸者，供養父母、師長、和上、耆舊、有德，復當供給兄弟、妻子、親友、眷屬、欲行之人及遠至者，所有僮僕作使之人，先給飲食，然後自用。又復教令信向三寶，苦樂共俱，終不偏獨，隨時賞賜，不令飢寒，終不打罵鞭撻苦楚，應當軟言敦諭教詔。設有病者，應當瞻療，隨所乏少，當爲求索。世間之事，悉以教之，婚姻求對無求卑下。教以如來五部經典，見離壞者，能為和合，既和合已，令增善心。一切出家內外諸道，隨意供養，終不選擇。何以故？先以施攝，后當調故，以六和敬而教詔之。若求財物、商賈、農作、奉事王者，常當至心如法而作。既得財已，如法守護。樂為福德，見他作時心生歡喜，是則名為不放逸法。在家菩薩若能教誨在家菩薩如是事者，是師弟子二人俱得無量利益。
「善男子！
【現代漢語翻譯】 現代漢語譯本 求覓所需，探視病人時，不應心生厭惡。如果自己沒有所需之物，應當四處尋求；如果尋求而不得，可以借用三寶（佛、法、僧）之物，病好之後按照世俗規矩十倍償還，就像波斯匿王國的正法一樣。如果不能償還，就應當教導他說：『你現在欠下三寶很多財物，不能償還，應當勤奮修行，證得須陀洹果（入流果）乃至阿羅漢果（無學果）。如果能至誠懇切地發起菩提心（覺悟之心），或者教導千人在佛法中生起清凈的信心，或者破除一人根深蒂固的邪見。』出家菩薩能夠教導在家菩薩做這些事情，師父和弟子二人都能獲得無量的利益。
『善男子！在家菩薩如果收養在家弟子，也應當首先教導不放逸法。不放逸就是，供養父母、師長、和尚（親教師）、耆舊（年長而有德之人）、有德之人，還要供給兄弟、妻子、親友、眷屬、想要遠行之人以及遠道而來之人，對於所有的僮僕和使喚之人，先給他們飲食，然後自己才用。又教導他們信奉三寶（佛、法、僧），苦樂共同承擔，始終不偏私，隨時賞賜他們，不讓他們飢寒交迫，始終不打罵鞭撻，施加痛苦，應當用溫和的言語勸導教誨。如果他們生病了，應當照顧治療，缺少什麼，應當為他們尋求。世間的事情，全部教給他們，婚嫁求偶不求門第低下。教他們學習如來的五部經典，看到有離間不和的，能夠為他們調解和好，和好之後，讓他們增長善心。對於一切出家和在家的修行人，隨意供養，始終不加選擇。為什麼呢？先用佈施來攝受他們，然後才能調伏他們，用六和敬（身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均）來教導他們。如果他們求取財物，從事商業、農業、侍奉君王，常常應當至誠懇切地如法去做。得到財物之後，如法守護。樂於行善積德，看到別人行善時心生歡喜，這就叫做不放逸法。在家菩薩如果能夠教誨在家菩薩這些事情，師父和弟子二人都能獲得無量的利益。
『善男子！』
【English Translation】 English version When seeking necessities, one should not feel aversion when visiting the sick. If one has nothing oneself, one should seek everywhere; if one cannot obtain it, one may borrow from the Three Jewels (Buddha, Dharma, Sangha), repaying it tenfold according to custom after the illness is cured, like the righteous Dharma of King Prasenajit's kingdom. If one cannot repay it, one should then teach them, 'You now owe much to the Three Jewels and cannot repay it; you should diligently cultivate to attain the Srotapanna fruit (stream-enterer) up to the Arhat fruit (one who is free from rebirth). If you can sincerely generate Bodhicitta (the mind of enlightenment), or teach a thousand people to generate pure faith in the Buddha-dharma, or destroy the deeply rooted wrong views of one person.' If a monastic Bodhisattva can teach a layperson such things, both the teacher and the disciple will gain immeasurable benefits.
'Good man! If a lay Bodhisattva takes in a lay disciple, he should first teach the Dharma of non-negligence. Non-negligence means making offerings to parents, teachers, preceptors, elders, virtuous ones, and also providing for brothers, wives, relatives, friends, those who wish to travel far, and those who come from afar. For all servants and those who work for you, give them food and drink first, and then use it yourself. Also, teach them to have faith in the Three Jewels (Buddha, Dharma, Sangha), to share joy and sorrow together, never being partial, to reward them at any time, not letting them suffer from hunger or cold, never beating or scolding them, or inflicting pain, but teaching them with gentle words and earnest exhortations. If they are sick, one should care for and treat them, and seek out whatever they lack. Teach them all worldly matters, and do not seek those of low status for marriage. Teach them the five divisions of the Tathagata's scriptures, and when seeing those who are estranged, be able to reconcile them, and after they are reconciled, cause them to increase their good intentions. Make offerings to all monastic and lay practitioners as you wish, never being selective. Why? First, use generosity to gather them, and then you can tame them, teaching them with the Six Harmonies (harmony in body, speech, mind, precepts, views and benefits). If they seek wealth, engage in commerce, agriculture, or serve the king, they should always do so sincerely and according to the Dharma. After obtaining wealth, protect it according to the Dharma. Be happy to create merit and virtue, and rejoice when others do so; this is called the Dharma of non-negligence. If a lay Bodhisattva can teach a lay Bodhisattva such things, both the teacher and the disciple will gain immeasurable benefits.
'Good man!'
在家菩薩若得自在，為大國主，擁護民庶猶如一子。教離諸惡，修行善法。見作惡者，撾打罵辱，終不斷命。財物六分，稅取其一。見瞋惡者，教修忍辱及不放逸。經言柔軟，又能分別善惡之人，見有罪者，忍而不問。隨有財物，常行慧施。任力讀誦五部經典，善能守護身命財物，能化眾生不令作惡。見貧窮者，生大憐愍，自於國土常修知足，惡人讒謗終不信受，不以非法求覓財物。如法護國，遠七種惡：一者、不樂樗蒲圍棋六博，二者、不樂射獵，三者、不樂飲酒，四者、不樂欲心，五者、不樂惡口，六者、不樂兩舌，七者、不樂非法取財。常樂供養出家之人，能令國人常于王所生父母想，信因信果，見有勝己不生嫉妒，見己勝他不生憍慢，知恩報恩，小恩大報。能伏諸根，凈於三業。讚歎善人，呵責惡人，先意發言，言則柔軟。自無力勢，如法屬他，取他國時，不舉四兵。眾生恐怖，能為救解，常以四攝而攝取之。善能分別種種法相，不受法者，軟言調之。
「善男子！菩薩有二種：一者、在家，二者、出家。出家菩薩畜二弟子，是不為難；在家菩薩畜一弟子，是乃為難。何以故？在家之人多惡因緣所纏繞故。」
優婆塞戒經受戒品第十四
善生言：「世尊！在家菩薩云何得受優婆塞戒？」
【現代漢語翻譯】 現代漢語譯本 在家菩薩如果得到自在，成為大國的君主，就會像對待自己的孩子一樣擁護百姓。教導他們遠離各種惡行，修行善良的法門。見到作惡的人，可以鞭打、責罵、侮辱，但最終不能斷其性命。對於百姓的財物，按照六分之一的比例徵收賦稅。見到心懷嗔恨、作惡的人，教導他們修習忍辱以及不放逸。所說的經典言語柔和，又能分辨善惡之人，見到有罪過的人，能夠忍耐而不去責問。隨其所有財物，經常行持智慧的佈施。盡力讀誦五部經典，善於守護自己的身命和財物，能夠教化眾生不讓他們作惡。見到貧窮的人，生起極大的憐憫之心，在自己的國土上常常修習知足少欲，對於惡人的讒言誹謗始終不相信接受，不以非法手段去尋求財物。如法地守護國家，遠離七種惡事：第一，不喜歡樗蒲（一種古代遊戲）圍棋六博（古代一種棋類遊戲）；第二，不喜歡射獵；第三，不喜歡飲酒；第四，不喜歡貪戀慾望；第五，不喜歡惡語傷人；第六，不喜歡兩舌挑撥是非；第七，不喜歡用非法手段獲取財物。常常樂於供養出家之人，能夠使國內百姓常常對國王生起如同父母般的敬愛之心，相信因果報應，見到有人勝過自己不生嫉妒，見到自己勝過他人不生驕慢，知恩圖報，即使是小的恩惠也給予大的回報。能夠降伏諸根，清凈身口意三業。讚歎善人，呵斥惡人，先於他人表達善意，言語柔和。自己沒有力量時，依法歸屬於其他國家，攻取他國時，不發動軍隊。眾生遇到恐怖，能夠為他們救助解脫，常常用四攝法（佈施、愛語、利行、同事）來攝取他們。善於分辨種種法相，對於不接受佛法的人，用柔和的言語來調伏他們。
『善男子！菩薩有兩種：一種是在家的，一種是出家的。出家菩薩蓄養兩個弟子，這並不難；在家菩薩蓄養一個弟子，這才是難的。為什麼呢？因為在家之人多被各種惡的因緣所纏繞的緣故。』
《優婆塞戒經·受戒品》第十四
善生問道：『世尊！在家菩薩如何才能受持優婆塞戒呢？』
【English Translation】 English version If a lay Bodhisattva attains freedom and becomes the ruler of a great nation, he will protect the people as if they were his own children. He will teach them to turn away from all evil deeds and cultivate good practices. When he sees those who commit evil, he may beat, scold, and insult them, but he will never take their lives. He will collect taxes at a rate of one-sixth of their wealth. When he sees those who are angry and evil, he will teach them to cultivate forbearance and non-negligence. His words in the scriptures will be gentle, and he will be able to distinguish between good and evil people. When he sees those who have committed offenses, he will be patient and not question them. According to his means, he will always practice wisdom and generosity. He will do his best to recite the five divisions of scriptures, be good at protecting his life and property, and be able to transform sentient beings so that they do not commit evil. When he sees the poor, he will generate great compassion. In his own country, he will always cultivate contentment, and he will never believe or accept the slander of evil people. He will not seek wealth through unlawful means. He will protect the country according to the Dharma and stay away from seven evils: first, he does not enjoy gambling with chupu (an ancient game), weiqi (圍棋, Go), or liubo (六博, another ancient game); second, he does not enjoy hunting; third, he does not enjoy drinking alcohol; fourth, he does not enjoy lustful desires; fifth, he does not enjoy harsh speech; sixth, he does not enjoy divisive speech; seventh, he does not enjoy acquiring wealth through unlawful means. He always enjoys making offerings to those who have left home, and he can cause the people of the country to always have the same respect and love for the king as they do for their parents. He believes in cause and effect, and when he sees someone who is better than himself, he does not become jealous. When he sees that he is better than others, he does not become arrogant. He knows how to repay kindness, and he repays even small kindnesses with great rewards. He can subdue his senses and purify his three karmas (body, speech, and mind). He praises good people and rebukes evil people, expresses his intentions first, and his words are gentle. When he has no power, he lawfully submits to others. When he takes another country, he does not raise the four armies. When sentient beings are afraid, he can rescue and liberate them, and he always uses the four means of attraction (giving, kind speech, beneficial action, and cooperation) to gather them. He is good at distinguishing various aspects of the Dharma, and for those who do not accept the Dharma, he tames them with gentle words.
'Good man! There are two kinds of Bodhisattvas: one is a layperson, and the other is a renunciate. It is not difficult for a renunciate Bodhisattva to have two disciples; it is difficult for a lay Bodhisattva to have one disciple. Why? Because laypeople are often entangled in various evil conditions.'
Upasaka Precepts Sutra, Chapter 14: Receiving the Precepts
Shansheng (善生) said: 'World Honored One! How can a lay Bodhisattva receive the Upasaka precepts?'
「善男子！在家菩薩若欲受持優婆塞戒，先當次第供養六方：東方、南方、西方、北方、下方、上方。言東方者，即是父母，若人有能供養父母衣服、飲食、臥具、湯藥、房舍、財寶，恭敬、禮拜、讚歎、尊重，是人則能供養東方。父母還以五事報之：一者、至心愛念，二者、終不欺誑，三者、舍財與之，四者、為娉上族，五者、教以世事。
「言南方者，即是師長，若有人能供養師長衣服、飲食、臥具、湯藥，尊重、讚歎、恭敬禮拜，早起晚臥，受行善教，是人則能供養南方。是師復以五事報之：一者、速教不令失時，二者、儘教不令不盡，三者、勝己不生妒嫉，四者、將付嚴師善友，五者、臨終舍財與之。
「言西方者，即是妻子，若有人能供給妻子衣服、飲食、臥具、湯藥、瓔珞、服飾、嚴身之具，是人則是供養西方。妻子復以十四事報之：一者、所作盡心營之，二者、常作終不懈慢，三者、所作必令終竟，四者、疾作不令失時，五者、常為瞻視賓客，六者、凈其房舍臥具，七者、愛敬言則柔軟，八者、僮使軟言教詔，九者、善能守護財物，十者、晨起夜寐，十一者、能設凈食，十二者、能忍教誨，十三者、能覆惡事，十四者、能瞻病苦。
「言北方者，即善知識，若有人能供施善友
【現代漢語翻譯】 現代漢語譯本 『善男子！如果在家菩薩想要受持優婆塞戒（Upasaka-sila，在家男居士所受的戒律），首先應當依次供養六方：東方、南方、西方、北方、下方、上方。所說的東方，就是父母，如果有人能夠供養父母衣服、飲食、臥具、湯藥、房舍、財寶，恭敬、禮拜、讚歎、尊重，這個人就能供養東方。父母也會用五件事來回報：第一，真心愛念；第二，始終不欺騙哄騙；第三，舍財物給與；第四，為子女選擇高貴的姻親；第五，教導子女處世的道理。 所說的南方，就是師長，如果有人能夠供養師長衣服、飲食、臥具、湯藥，尊重、讚歎、恭敬禮拜，早起晚睡，接受並奉行師長的教誨，這個人就能供養南方。師長也會用五件事來回報：第一，儘快教授，不耽誤時間；第二，全部教授，不保留；第三，勝過自己時不生嫉妒；第四，將學生託付給嚴格的老師和善良的朋友；第五，臨終時舍財物給與學生。 所說的西方，就是妻子，如果有人能夠供給妻子衣服、飲食、臥具、湯藥、瓔珞（Yingluo，用珠玉穿成的裝飾品）、服飾、莊嚴身體的物品，這個人就是供養西方。妻子也會用十四件事來回報：第一，對於丈夫所做的事情盡心盡力地經營；第二，經常勞作，始終不懈怠懶惰；第三，所做的事情必定使其完成；第四，快速地完成事情，不耽誤時間；第五，經常為丈夫照顧客人；第六，打掃乾淨房舍和臥具；第七，用愛敬的語言，說話柔和；第八，用柔和的言語教導奴僕；第九，善於守護財物；第十，早起晚睡；第十一，能夠準備乾淨的食物；第十二，能夠忍受教誨；第十三，能夠掩蓋丈夫的過錯；第十四，能夠照顧生病的丈夫。 所說的北方，就是善知識，如果有人能夠供養善友
【English Translation】 English version 『Good man! If a lay bodhisattva wishes to receive and uphold the Upasaka-sila (layman's precepts), he should first offer to the six directions in order: the East, the South, the West, the North, the Below, and the Above. What is meant by the East is one's parents. If a person can offer his parents clothing, food, bedding, medicine, housing, and wealth, and treat them with reverence, respect, praise, and honor, then this person is able to offer to the East. Parents will also repay with five things: first, sincere love and affection; second, never deceiving or lying; third, giving away wealth; fourth, choosing noble relatives by marriage for their children; fifth, teaching them the ways of the world. What is meant by the South is one's teachers. If a person can offer his teachers clothing, food, bedding, medicine, and treat them with respect, praise, reverence, and honor, rising early and retiring late, accepting and practicing their good teachings, then this person is able to offer to the South. The teacher will also repay with five things: first, teaching quickly without wasting time; second, teaching completely without holding back; third, not being jealous when surpassed; fourth, entrusting the student to strict teachers and good friends; fifth, giving away wealth to the student at the time of death. What is meant by the West is one's wife. If a person can provide his wife with clothing, food, bedding, medicine, Yingluo (necklaces or ornaments made of precious stones), ornaments, and items for adorning the body, then this person is offering to the West. The wife will also repay with fourteen things: first, managing her husband's affairs with all her heart; second, working diligently and never being lazy; third, ensuring that what is done is completed; fourth, completing tasks quickly without wasting time; fifth, always taking care of guests for her husband; sixth, cleaning the house and bedding; seventh, speaking with loving and respectful words, being gentle; eighth, teaching servants with gentle words; ninth, being good at guarding wealth; tenth, rising early and retiring late; eleventh, being able to prepare clean food; twelfth, being able to endure teachings; thirteenth, being able to cover up her husband's faults; fourteenth, being able to care for her sick husband. What is meant by the North is good spiritual friends. If a person can offer to good friends
，任力與之，恭敬軟言，禮拜讚歎，是人則能供養北方。是善知識復以四事而還報之：一者、教修善法，二者、令離惡法，三者、有恐怖時能為救解，四者、放逸之時能令除舍。
「言下方者，即是奴婢，若有人能供給奴婢衣服、飲食、病瘦醫藥，不罵不打，是人則能供給下方。奴婢復以十事報之：一者、不作罪過，二者、不待教作，三者、作必令竟，四者、疾作不令失時，五者、主雖貧窮終不捨離，六者、早起，七者、守物，八者、少恩多報，九者、至心敬念，十者、善覆惡事。
「言上方者，即是沙門、婆羅門等，若有供養沙門、婆羅門衣服、飲食、房舍、臥具、病痛醫藥，怖時能救，饉世施食，聞惡能遮，禮拜恭敬，尊重讚歎，是人則能供養上方。是出家人以五種事報：一者、教令生信，二者、教生智慧，三者、教令行施，四者、教令持戒，五者、教令多聞。
「若有供養是六方者，是人則得增長財命，能得受持優婆塞戒。
「善男子！若人慾受優婆塞戒，增長財命，先當咨啟所生父母。父母若聽，次報妻子，奴婢僮僕。此輩若聽，次白國主。國主聽已，誰有出家發菩提心者，便往其所頭面作禮，軟言問訊，作如是言：『大德！我是丈夫，具男子身，欲受菩薩優婆塞戒，惟愿大德愍憐
【現代漢語翻譯】 現代漢語譯本： 『如果有人能以力量幫助北方之人，以恭敬柔和的言語對待他們，禮拜讚歎他們，這個人就能供養北方。這些善知識又以四件事來回報他：一是教導他修習善法，二是使他遠離惡法，三是在他感到恐懼時能夠救助他，四是在他放逸時能夠使他去除放縱。』
『所說的下方，就是奴婢。如果有人能供給奴婢衣服、飲食、生病時的醫藥，不罵不打，這個人就能供給下方。奴婢又以十件事來回報他：一是不做罪惡之事，二是不等待教導才去做，三是做事情必定完成，四是迅速完成不耽誤時機，五是主人即使貧窮也不捨棄離開，六是早起，七是守護財物，八是給予的恩惠少而回報的多，九是真心敬念主人，十是善於掩蓋主人的惡事。』
『所說的上方，就是沙門（Shramana，出家修道者）、婆羅門（Brahmana，印度教祭司）等。如果有人供養沙門、婆羅門衣服、飲食、房舍、臥具、生病時的醫藥，在恐懼時能夠救助，在饑荒之年施捨食物，聽到惡事能夠遮止，禮拜恭敬，尊重讚歎，這個人就能供養上方。這些出家人以五種事來回報：一是教導人們生起信心，二是教導人們生起智慧，三是教導人們行佈施，四是教導人們持守戒律，五是教導人們廣聞博學。』
『如果有人供養這六方，這個人就能增長財富和壽命，能夠受持優婆塞（Upasaka，在家男居士）戒。』
『善男子！如果有人想要受持優婆塞戒，增長財富和壽命，首先應當稟告父母。父母如果同意，其次告知妻子、奴婢、僕人。這些人如果同意，其次稟告國主。國主同意后，如果有出家發菩提心（Bodhi-citta，覺悟之心）的人，就前往他的住所，頂禮膜拜，以柔和的言語問候，這樣說：『大德！我是丈夫，具有男子之身，想要受持菩薩優婆塞戒，希望大德慈悲憐憫。
【English Translation】 English version: 『If someone can assist those in the north with strength, treat them with respectful and gentle words, and offer them reverence and praise, that person can provide for the north. These virtuous friends then reciprocate with four things: first, they teach the practice of virtuous Dharma; second, they enable one to stay away from evil Dharma; third, they can provide rescue and relief when one feels fear; and fourth, they can enable one to eliminate and abandon indulgence when one is being lax.』
『What is meant by the 'lower direction' refers to servants and slaves. If someone can provide servants and slaves with clothing, food, drink, and medicine when they are sick, and does not scold or beat them, that person can provide for the lower direction. Servants and slaves then reciprocate with ten things: first, they do not commit offenses; second, they do not wait to be instructed to act; third, they ensure that tasks are completed; fourth, they act quickly and do not miss the opportune time; fifth, they do not abandon their master even if he is poor; sixth, they rise early; seventh, they guard possessions; eighth, they repay kindness with more than they receive; ninth, they sincerely respect and remember their master; and tenth, they are good at concealing their master's misdeeds.』
『What is meant by the 'upper direction' refers to Shramanas (Shramana, wandering ascetics) and Brahmanas (Brahmana, priests) and the like. If someone offers Shramanas and Brahmanas clothing, food, lodging, bedding, and medicine when they are sick, can rescue them when they are afraid, provides food during times of famine, can prevent evil deeds, and offers reverence, respect, and praise, that person can provide for the upper direction. These renunciants reciprocate with five things: first, they teach people to generate faith; second, they teach people to generate wisdom; third, they teach people to practice generosity; fourth, they teach people to uphold precepts; and fifth, they teach people to be widely learned.』
『If someone provides for these six directions, that person will increase wealth and lifespan, and will be able to receive and uphold the Upasaka (Upasaka, lay male devotee) precepts.』
『Good man! If someone wishes to receive the Upasaka precepts and increase wealth and lifespan, they should first inform their parents. If their parents agree, they should then inform their wife, servants, and slaves. If these people agree, they should then inform the ruler of the country. Once the ruler has agreed, if there is someone who has left home and generated Bodhi-citta (Bodhi-citta, the mind of enlightenment), they should go to their place, prostrate themselves, and greet them with gentle words, saying: 『Virtuous one! I am a man, possessing a male body, and I wish to receive the Bodhisattva Upasaka precepts. I hope that the Virtuous One will have compassion and pity on me.』
故聽受！』是時比丘應作是言：『汝之父母、妻子、奴婢、國主、聽不？』若言聽者，復應問言：『汝不曾負佛法僧物及他物也？』若言不負，復應問言：『汝今身中將無內外身心病也？』若言無者，復應問言：『汝不于比丘、比丘尼所作非法耶？』若言不作，復應問言：『汝將不作五逆罪耶？』若言不作，復應問言：『汝將不作盜法人不？』若言不作，復應問言：『汝非二根、無根人，壞八戒齋，父母師病不棄去耶？將不殺發菩提心人，盜現前僧物，兩舌惡口，于母、姊妹作非法耶？不于大眾作妄語乎？』若言無者，復應語言：『善男子！優婆塞戒極為甚難！何以故？是戒能為沙彌十戒、大比丘戒及菩薩戒，乃至阿耨多羅三藐三菩提而作根本。至心受持優婆塞戒，則能獲得如是等戒無量利益。若有毀破如是戒者，則于無量無邊世中處三惡道，受大苦惱。汝今欲得無量利益，能至心受不？』若言能者，復應語言：『優婆塞戒極為甚難！若歸佛已，寧捨身命終不依于自在天等；若歸法已，寧捨身命終不依于外道典籍；若歸僧已，寧捨身命終不依于外道邪眾。汝能如是至心歸依於三寶不？』若言能者，復應語言：『善男子！優婆塞戒極為甚難！若人歸依於三寶者，是人則為施諸眾生無怖畏已；若人能施無怖畏者，是人則得
優婆塞戒乃至阿耨多羅三藐三菩提，汝能如是施諸眾生無怖畏不？』若言能者，復應語言：『人有五事現在不能增長財命：何等為五？一者、樂殺，二者、樂盜，三者、邪淫，四者、妄語，五者、飲酒。一切眾生因殺生故，現在獲得惡色、惡力、惡名、短命、財物秏減，眷屬分離，賢聖呵責，人不信用，他人作罪橫羅其殃，是名現在惡業之果。舍此身已，當墮地獄，多受苦惱飢渴長命，惡色、惡力、惡名等事，是名後世惡業之果。若得人身，復受惡色、短命、貧窮。是一惡人因緣力故，令外一切五穀果蓏悉皆減少，是人殃流，及一天下。若人樂偷，是人亦得惡色、惡力、惡名、短命、財物秏減，眷屬分離，他人失物於己生疑，雖親附人人不見信，常為賢聖之所呵責，是名現在惡業之果。舍此身已，墮于地獄，受得惡色、惡力、惡名、飢渴、苦惱、壽命長遠，是名後世惡業之果。若得人身，貧于財物，雖得隨失，不為父母、兄弟、妻子之所愛念，身常受苦，心懷愁惱。是一惡人因緣力故，一切人民凡所食啖，不得色力，是人惡果殃流萬姓。善男子！若復有人，樂於妄語，是人現得惡口、惡色，所言雖實，人不信受，眾皆憎惡，不喜見之，是名現世惡業之報。舍此身已，入于地獄，受大苦楚，飢渴熱惱，是名後世惡業之報
。若得人身，口不具足，所說雖實，人不信受，見者不樂，雖說正法，人不樂聞。是一惡人因緣力故，外物一切資產減少。善男子！若復有人樂飲酒者，是人現世喜失財物，身心多病，常樂斗諍，惡名遠聞，喪失智慧，心無慚愧，得惡色力，常為一切之所呵責，人不樂見，不能修善，是名飲酒現在惡報。舍此身已，處在地獄，受飢渴等無量苦惱，是名後世惡業之果。若得人身，心常狂亂，不能繫念思惟善法。是一惡人因緣力故，一切外物資產臭爛。善男子！若復有人，樂為邪淫，是人不能護自他身，一切眾生見皆生疑，所作之事，妄語在先，於一切時常受苦惱，心常散亂，不能修善，喜失財物，所有妻子心不戀慕，壽命短促，是名邪淫現在惡果。舍此身已，處在地獄，受惡色力，飢渴長命，無量苦惱，是名後世惡業果報。若得人身，惡色、惡口，人不喜見，不能守護妻妾男女。是一惡人因緣力故，一切外物不得自在。善男子！是五惡法，汝今真實能遠離不？』若言能者，復應語言：『善男子！受優婆塞戒，有四事法所不應作！何等為四？為貪因緣不應虛妄，為瞋恚、癡、恐怖因緣，不應虛妄；是四惡法汝能離不？』若言能者，復應語言：『善男子！受優婆塞戒，有五處所所不應游：屠兒、淫女、酒肆、國王、旃陀羅舍
【現代漢語翻譯】 現代漢語譯本：如果得到了人身，但口齒不清楚，即使說的是實話，人們也不相信接受，見到的人也不喜歡，即使說的是正法，人們也不喜歡聽聞。這是因為這個惡人的因緣業力，導致外在的一切財產減少。善男子！如果有人喜歡喝酒，這個人現世喜歡失去財物，身心多病，常常喜歡爭鬥，惡名遠揚，喪失智慧，心中沒有慚愧，得到醜陋的容貌和體力，常常被一切人呵責，人們不喜歡見到他，不能修習善法，這叫做飲酒在現世的惡報。捨棄這個身體之後，就會墮入地獄，遭受飢渴等無量的苦惱，這叫做後世惡業的果報。如果得到了人身，心常常狂亂，不能專注于思考善法。這是因為這個惡人的因緣業力，導致一切外在的財產腐爛。善男子！如果有人喜歡邪淫，這個人不能保護自己和他人，一切眾生見到他都會產生懷疑，所做的事情，總是先說謊，在一切時候常常遭受苦惱，心常常散亂，不能修習善法，喜歡失去財物，所有的妻子兒女都不愛慕他，壽命短促，這叫做邪淫在現世的惡果。捨棄這個身體之後，就會墮入地獄，遭受醜陋的容貌和體力，飢渴長命，無量的苦惱，這叫做後世惡業的果報。如果得到了人身，容貌醜陋，口出惡言，人們不喜歡見到他，不能守護妻子兒女。這是因為這個惡人的因緣業力，導致一切外在的物品都不能隨意支配。善男子！這五種惡法，你現在真的能夠遠離嗎？』如果他說能，就應該再說：『善男子！受優婆塞戒（在家男居士所受的戒律），有四件事不應該做！哪四件呢？爲了貪慾的緣故不應該說謊，爲了嗔恨、愚癡、恐怖的緣故，不應該說謊；這四種惡法你能夠遠離嗎？』如果他說能，就應該再說：『善男子！受優婆塞戒，有五個地方不應該去：屠宰場、**院、酒館、國王的住所、旃陀羅（賤民）的住所。
【English Translation】 English version: If one obtains a human body but lacks complete speech, even if what is said is true, people will not believe or accept it, and those who see it will not be pleased. Even if one speaks the correct Dharma, people will not be happy to hear it. This is because of the karmic power of this evil person, which causes all external possessions to decrease. Good man! If someone enjoys drinking alcohol, that person will lose wealth in this life, suffer from many physical and mental illnesses, constantly enjoy fighting, have a bad reputation spread far and wide, lose wisdom, have no shame in their heart, gain an ugly appearance and strength, and be constantly rebuked by everyone. People will not be happy to see them, and they will not be able to cultivate goodness. This is called the present evil retribution of drinking alcohol. After abandoning this body, one will be in hell, suffering from immeasurable torments such as hunger and thirst. This is called the karmic result of evil deeds in the afterlife. If one obtains a human body, the mind is often frantic and unable to focus on contemplating good Dharma. This is because of the karmic power of this evil person, which causes all external possessions to rot. Good man! If someone enjoys engaging in sexual misconduct, that person cannot protect themselves or others, and all beings will be suspicious of them. In everything they do, lying comes first. At all times, they constantly suffer, their mind is often scattered, they cannot cultivate goodness, they enjoy losing wealth, their wives and children do not love them, and their lifespan is short. This is called the present evil result of sexual misconduct. After abandoning this body, one will be in hell, suffering from an ugly appearance and strength, long-lasting hunger and thirst, and immeasurable torments. This is called the karmic result of evil deeds in the afterlife. If one obtains a human body, one has an ugly appearance and speaks evil words. People do not like to see them, and they cannot protect their wives, concubines, sons, and daughters. This is because of the karmic power of this evil person, which causes one to be unable to freely control all external things. Good man! Can you truly stay away from these five evil dharmas now?' If he says he can, then you should say again: 'Good man! Taking the Upasaka precepts (precepts taken by a male lay Buddhist), there are four things that should not be done! What are the four? One should not lie for the sake of greed, and one should not lie for the sake of anger, ignorance, or fear. Can you stay away from these four evil dharmas?' If he says he can, then you should say again: 'Good man! Having taken the Upasaka precepts, there are five places one should not go: slaughterhouses, brothels, taverns, the residences of kings, and the residences of Chandalas (outcastes).
，如是五處，汝能離不？』若言能者，復應語言：『善男子！受優婆塞戒，復有五事所不應作：一者、不賣生命，二者、不賣刀劍，三者、不賣毒藥，四者、不得沽酒，五者、不得壓油；如事五事，汝能離不？』若言能者，復應語言：『善男子！受優婆塞戒，復有三事所不應為：一者、不作羅網，二者、不作藍染，三者、不作釀皮；如是三事，汝能離不？』若言能者，復應語言：『善男子！受優婆塞戒，復有二事所不應為：一者、摴蒱圍棋六博，二者、種種歌舞伎樂；如是二事，汝能離不？』若言能者，復應語言：『善男子！受優婆塞戒，有四種人不應親近：一者、棋博，二者、飲酒，三者、欺誑，四者、喜酤酒；如是四人，汝能離不？』若言能者，復應語言：『善男子！受優婆塞戒，有法放逸所不應作。何等放逸？寒時、熱時、饑時、渴時、多食飽時，清旦、暮時、懅時，作時，初欲作時，失時、得時，怖時、喜時，賊難谷貴，病苦、壯少、年衰老時，富時、貧時，為命求財時；如是時中不修善法，汝能離不？』若言能者，復應語言：『善男子！受優婆塞戒，先學世事，既學通達，如法求財，若得財物，應作四分：一分應供養父母、己身、妻子、眷屬，二分應作如法販博，留餘一分藏積擬用；如是四事，汝能作不？
【現代漢語翻譯】 現代漢語譯本： 『像這五種情況，你能遠離嗎？』如果他說能，就應該再說：『善男子！受優婆塞戒（Upasaka Sila，在家男居士戒），還有五件事不應該做：第一，不賣生命（指販賣人口或動物以供宰殺），第二，不賣刀劍（指武器），第三，不賣毒藥，第四，不得賣酒，第五，不得榨油（指用不人道的方式）。像這五件事，你能遠離嗎？』如果他說能，就應該再說：『善男子！受優婆塞戒，還有三件事不應該做：第一，不做羅網（指捕獵工具），第二，不做藍染（指靛藍染料），第三，不做釀皮（指動物皮革）。像這三件事，你能遠離嗎？』如果他說能，就應該再說：『善男子！受優婆塞戒，還有兩件事不應該做：第一，不玩摴蒱（chū pú，古代一種賭博遊戲）、圍棋、六博（liù bó，古代一種棋類遊戲），第二，不看各種歌舞伎樂。像這兩件事，你能遠離嗎？』如果他說能，就應該再說：『善男子！受優婆塞戒，有四種人不應該親近：第一，賭博的人，第二，喝酒的人，第三，欺騙的人，第四，喜歡賣酒的人。像這四種人，你能遠離嗎？』如果他說能，就應該再說：『善男子！受優婆塞戒，有因放逸而導致的事情不應該做。什麼是放逸呢？寒冷的時候、炎熱的時候、飢餓的時候、口渴的時候、吃得太飽的時候，清晨、傍晚、恐懼的時候，工作的時候，剛要工作的時候，失去的時候、得到的時候，害怕的時候、高興的時候，遇到盜賊、糧食昂貴的時候，生病痛苦的時候、年輕力壯的時候、年老衰弱的時候，富裕的時候、貧窮的時候，爲了生活而求財的時候；在這些時候不修習善法，你能遠離嗎？』如果他說能，就應該再說：『善男子！受優婆塞戒，先要學習世間的事情，學習通達之後，如法地求取財富，如果得到財物，應該分成四份：一份應該供養父母、自己、妻子、眷屬，兩份應該用來做如法的買賣，留下一份儲存起來以備不時之需。像這四件事，你能做到嗎？』
【English Translation】 English version: 'Can you abstain from these five things?' If he says he can, then you should say again: 'Good man! In taking the Upasaka Sila (Upasaka Sila, Layman's Vows), there are also five things that should not be done: first, not selling life (referring to trafficking in people or animals for slaughter), second, not selling swords (referring to weapons), third, not selling poison, fourth, not selling alcohol, and fifth, not pressing oil (referring to inhumane methods). Can you abstain from these five things?' If he says he can, then you should say again: 'Good man! In taking the Upasaka Sila, there are also three things that should not be done: first, not making nets (referring to hunting tools), second, not making indigo dye (referring to indigo dye), and third, not making leather (referring to animal hides). Can you abstain from these three things?' If he says he can, then you should say again: 'Good man! In taking the Upasaka Sila, there are also two things that should not be done: first, not playing Chupu (chū pú, an ancient gambling game), Weiqi (圍棋, Go), and Liubo (liù bó, an ancient board game), and second, not watching various songs, dances, and performances. Can you abstain from these two things?' If he says he can, then you should say again: 'Good man! In taking the Upasaka Sila, there are four types of people you should not associate with: first, gamblers, second, drinkers, third, deceivers, and fourth, those who like to sell alcohol. Can you abstain from these four types of people?' If he says he can, then you should say again: 'Good man! In taking the Upasaka Sila, there are things that should not be done due to negligence. What is negligence? In times of cold, in times of heat, in times of hunger, in times of thirst, in times of overeating, in the morning, in the evening, in times of fear, when working, when just about to work, when losing, when gaining, when afraid, when happy, when encountering thieves, when grain is expensive, when sick and suffering, when young and strong, when old and weak, when rich, when poor, when seeking wealth for a living; in these times, not cultivating good deeds, can you abstain from that?' If he says he can, then you should say again: 'Good man! In taking the Upasaka Sila, first learn worldly matters, and after learning and understanding them, seek wealth lawfully. If you obtain wealth, you should divide it into four parts: one part should be used to support your parents, yourself, your wife, and your family, two parts should be used for lawful business, and one part should be saved for future needs. Can you do these four things?'
』若言能者，復應語言：『善男子！財物不應寄付四處：一者、老人，二者、遠處，三者、惡人，四者、大力；如是四處不應寄付，汝能離不？』若言能者，復應語言：『善男子！受優婆塞戒，有四惡人常應離之：一者、樂說他過，二者、樂說邪見，三者、口軟心惡，四者、少作多說；是四惡人汝能離不？』若言能者，應令是人滿六月日，親近承事出家智者，智者復應至心觀其身四威儀。
「若知是人能如教作，過六月已，和合眾僧滿二十人，作白羯磨：『大德僧聽！是某甲今于僧中乞受優婆塞戒，已滿六月中凈四威儀，至心受持凈莊嚴地，是人丈夫，具男子身，若僧聽者，僧皆默然，不聽者，說。』僧若聽者，智者復應作如是言：『善男子！諦聽諦聽！僧已和合聽汝受持優婆塞戒，是戒即是一切善法之根本也，若有成就如是戒者，當得須陀洹果乃至阿那含果，若破是戒，命終當墮三惡道中。善男子！優婆塞戒，不可思議。何以故？受是戒已，雖受五欲，而不能障須陀洹果至阿那含果，是故名為不可思議。汝能憐愍諸眾生故，受是戒不？』若言能受，爾時智者次應為說三歸依法，第二、第三、亦如是說。受三歸已，名優婆塞。
「爾時、智者復應語言：『善男子！諦聽諦聽！如來正覺說優婆塞戒，或有一
【現代漢語翻譯】 現代漢語譯本：如果（受戒者）說自己能夠做到，（智者）還應該這樣問：『善男子！財物不應該寄放在四個地方：第一，老年人那裡；第二，遙遠的地方；第三，惡人那裡；第四，有大力氣的人那裡；像這四個地方不應該寄放財物，你能遠離這些情況嗎？』如果（受戒者）說自己能夠做到，（智者）還應該這樣問：『善男子！受持優婆塞戒，應當遠離四種惡人：第一，喜歡說別人過錯的人；第二，喜歡說邪見的人；第三，口頭上甜言蜜語，心裡卻很惡毒的人；第四，做得少說得多的人；這四種惡人你能遠離嗎？』如果（受戒者）說自己能夠做到，就應該讓這個人滿六個月的時間，親近承事出家的智者，智者還應該用心觀察他身、口、意、生活這四種威儀。
『如果知道這個人能夠按照教導去做，過了六個月后，集合眾僧滿二十人，舉行羯磨法：『大德僧眾請聽！某甲現在於僧眾中請求受持優婆塞戒，已經滿了六個月，清凈了身口意生活這四種威儀，至心受持，清凈莊嚴場地，這個人是大丈夫，具有男子之身，如果僧眾同意，僧眾就保持沉默，不同意的，請說出來。』如果僧眾同意，智者還應該這樣說：『善男子！仔細聽，仔細聽！僧眾已經和合同意你受持優婆塞戒，這個戒就是一切善法的根本，如果有人成就這樣的戒，就能得到須陀洹果（Srotapanna，入流果）乃至阿那含果（Anagamin，不還果），如果破壞了這個戒，命終之後就會墮入三惡道中。善男子！優婆塞戒，不可思議。為什麼呢？受持這個戒之後，即使享受五欲，也不能障礙得到須陀洹果乃至阿那含果，所以稱為不可思議。你能因為憐憫一切眾生的緣故，受持這個戒嗎？』如果（受戒者）說能夠受持，這時智者就應該依次為他說三歸依法，第二次、第三次，也像這樣說。受了三歸依之後，就稱為優婆塞（Upasaka，近事男）。
『這時，智者還應該這樣說：『善男子！仔細聽，仔細聽！如來正覺說優婆塞戒，或者有一
【English Translation】 English version: If he says he can, he should be asked again: 『Good man! Wealth should not be entrusted to four places: first, the elderly; second, distant places; third, evil people; fourth, those with great strength. You should not entrust to these four places. Can you refrain from doing so?』 If he says he can, he should be asked again: 『Good man! When taking the Upasaka (Upasaka, a male lay follower) vows, you should always stay away from four types of evil people: first, those who enjoy talking about the faults of others; second, those who enjoy talking about wrong views; third, those who are sweet-tongued but have evil hearts; fourth, those who do little but talk much. Can you stay away from these four types of evil people?』 If he says he can, he should be made to spend six months closely attending to and serving wise monks. The wise monks should then carefully observe his four kinds of deportment (身口意生活, body, speech, mind and livelihood).
『If it is known that this person can act according to the teachings, after six months have passed, gather a Sangha (Sangha, monastic community) of twenty monks and perform the Karma (Karma, ritual act): 『Venerable Sangha, listen! So-and-so now requests to take the Upasaka vows in the Sangha, has completed six months of purifying the four kinds of deportment, sincerely upholds and purifies the ground, is a man, and has a male body. If the Sangha agrees, let the Sangha remain silent; if not, speak.』 If the Sangha agrees, the wise monk should say: 『Good man! Listen carefully! The Sangha has agreed to allow you to take the Upasaka vows. These vows are the root of all good dharmas. If someone accomplishes these vows, they will attain the Srotapanna (Srotapanna, stream-enterer) fruit, even up to the Anagamin (Anagamin, non-returner) fruit. If these vows are broken, upon death, one will fall into the three evil realms. Good man! The Upasaka vows are inconceivable. Why? Because after taking these vows, even though one enjoys the five desires, it cannot obstruct the Srotapanna fruit up to the Anagamin fruit. Therefore, it is called inconceivable. Can you take these vows out of compassion for all sentient beings?』 If he says he can take them, then the wise monk should recite the Three Refuges (三歸依, taking refuge in the Buddha, Dharma, and Sangha) for him, and repeat it a second and third time. After taking the Three Refuges, he is called an Upasaka.
『At that time, the wise monk should say: 『Good man! Listen carefully! The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened Buddha) speaks of the Upasaka vows, and there is one
分，或有半分，或有無分，或有多分，或有滿分。若優婆塞受三歸已，不受五戒，名優婆塞。若受三歸，受持一戒，是名一分；受三歸已，受持二戒，是名少分；若受三歸，持二戒已，若破一戒，是名無分；若受三歸，受持三、四戒，是名多分；若受三歸，受持五戒，是名滿分。汝今欲作一分優婆塞？作滿分耶？』若隨意說，爾時智者當隨意授。
「既授戒已，復作是言：『優婆塞者有六重法。善男子！優婆塞受持戒已，雖為天女乃至蟻子，悉不應殺。若受戒已，若口教殺、若身自殺，是人即失優婆塞戒，是人尚不能得暖法，況須陀洹至阿那含？是名破戒優婆塞、臭優婆塞、旃陀羅優婆塞、垢優婆塞、結優婆塞，是名初重。優婆塞戒，雖為身命，不得偷盜乃至一錢，若破是戒，是人即失優婆塞戒，是人尚不能得暖法，況須陀洹至阿那含？是名破戒優婆塞，臭、旃陀羅、垢、結優婆塞，是名二重。優婆塞戒，雖為身命，不得虛說我得不凈觀至阿那含。若破是戒，是人即失優婆塞戒，是人尚不能得暖法，況須陀洹至阿那含？是名破戒優婆塞，臭、旃陀羅、垢、結優婆塞，是名三重。優婆塞戒，雖為身命，不得邪淫。若破是戒，是人即失優婆塞戒，是人尚不能得暖法，況須陀洹至阿那含？是名破戒優婆塞，臭、旃陀羅
【現代漢語翻譯】 現代漢語譯本： 『（成為）優婆塞（Upasaka，在家男居士）有不同的程度，或者只有一部分，或者沒有一部分，或者有很多部分，或者有圓滿的部分。如果優婆塞受了三歸依（三歸依：皈依佛、皈依法、皈依僧）之後，沒有受持五戒（五戒：不殺生、不偷盜、不邪淫、不妄語、不飲酒），（僅僅）稱為優婆塞。如果受了三歸依，受持一戒，這稱為一分；受了三歸依之後，受持二戒，這稱為少分；如果受了三歸依，受持二戒之後，如果破了一戒，這稱為無分；如果受了三歸依，受持三、四戒，這稱為多分；如果受了三歸依，受持五戒，這稱為滿分。你現在想做一分優婆塞？還是做滿分呢？』如果（對方）隨意說，那時智者應當隨意授予（相應的戒）。
『已經授予戒律之後，再這樣說：『優婆塞有六重法。善男子！優婆塞受持戒律之後，即使爲了天女乃至螞蟻，都不應該殺害。如果受戒之後，如果口頭教唆殺害、或者親身自己殺害，這個人就失去了優婆塞戒，這個人尚且不能得到暖法（暖法：修行佛法的初步體驗），更何況是須陀洹（Sotapanna，入流果）到阿那含（Anagami，不還果）的果位？這稱為破戒優婆塞、臭優婆塞、旃陀羅（Candala，賤民）優婆塞、垢優婆塞、結優婆塞，這是第一重（罪）。優婆塞戒，即使爲了身命，也不得偷盜哪怕一文錢，如果破了這條戒，這個人就失去了優婆塞戒，這個人尚且不能得到暖法，更何況是須陀洹到阿那含的果位？這稱為破戒優婆塞，臭、旃陀羅、垢、結優婆塞，這是第二重（罪）。優婆塞戒，即使爲了身命，也不得虛假宣說我得到了不凈觀（不凈觀：佛教的一種禪修方法）乃至阿那含的果位。如果破了這條戒，這個人就失去了優婆塞戒，這個人尚且不能得到暖法，更何況是須陀洹到阿那含的果位？這稱為破戒優婆塞，臭、旃陀羅、垢、結優婆塞，這是第三重（罪）。優婆塞戒，即使爲了身命，也不得邪淫。如果破了這條戒，這個人就失去了優婆塞戒，這個人尚且不能得到暖法，更何況是須陀洹
【English Translation】 English version: 'Upasakas (Upasaka, lay male devotees) have different degrees, either having a partial share, or having no share, or having many shares, or having a full share. If an Upasaka, after taking the Three Refuges (Three Refuges: refuge in the Buddha, refuge in the Dharma, refuge in the Sangha), does not observe the Five Precepts (Five Precepts: not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants), he is (merely) called an Upasaka. If he takes the Three Refuges and observes one precept, this is called a partial share; if he takes the Three Refuges and observes two precepts, this is called a small share; if he takes the Three Refuges and observes two precepts, and then breaks one precept, this is called no share; if he takes the Three Refuges and observes three or four precepts, this is called a large share; if he takes the Three Refuges and observes all five precepts, this is called a full share. Do you now wish to be an Upasaka with a partial share? Or a full share?' If (the person) says whatever he wishes, then the wise person should accordingly grant (the corresponding precepts).
'After the precepts have been granted, say again: 'Upasakas have six heavy offenses. Good man! After an Upasaka has taken the precepts, he should not kill, even for the sake of a heavenly maiden or even an ant. If, after taking the precepts, he either verbally instructs someone to kill or kills himself, that person immediately loses the Upasaka precepts, and that person cannot even attain the Warmth Dharma (Warmth Dharma: the initial experience of practicing the Buddha's teachings), let alone the stages from Sotapanna (Sotapanna, stream-enterer) to Anagami (Anagami, non-returner)? This is called a precept-breaking Upasaka, a foul Upasaka, a Candala (Candala, outcast) Upasaka, a defiled Upasaka, a bound Upasaka, this is the first heavy offense. The Upasaka precepts, even for the sake of one's life, one must not steal even a single coin. If one breaks this precept, that person immediately loses the Upasaka precepts, and that person cannot even attain the Warmth Dharma, let alone the stages from Sotapanna to Anagami? This is called a precept-breaking Upasaka, a foul, Candala, defiled, bound Upasaka, this is the second heavy offense. The Upasaka precepts, even for the sake of one's life, one must not falsely claim to have attained the Impurity Contemplation (Impurity Contemplation: a Buddhist meditation technique) up to the stage of Anagami. If one breaks this precept, that person immediately loses the Upasaka precepts, and that person cannot even attain the Warmth Dharma, let alone the stages from Sotapanna to Anagami? This is called a precept-breaking Upasaka, a foul, Candala, defiled, bound Upasaka, this is the third heavy offense. The Upasaka precepts, even for the sake of one's life, one must not engage in sexual misconduct. If one breaks this precept, that person immediately loses the Upasaka precepts, and that person cannot even attain the Warmth Dharma, let alone the stages from Sotapanna
、垢、結優婆塞，是名四重。優婆塞戒，雖為身命，不得宣說比丘、比丘尼、優婆塞、優婆夷所有過罪。若破是戒，是人即失優婆塞戒，是人尚不能得暖法，況須陀洹至阿那含？是名破戒優婆塞，臭、旃陀羅，垢、結優婆塞，是名五重。優婆塞戒，雖為身命，不得酤酒，若破是戒，是人即失優婆塞戒，是人尚不能得暖法，況須陀洹至阿那含？是名破戒優婆塞，臭、旃陀羅、垢、結優婆塞，是名六重。
「『善男子！若受如是優婆塞戒，能至心持不令毀犯，則能獲得如是戒果。善男子！優婆塞戒名為瓔珞，名為莊嚴，其香微妙，熏無邊界，遮不善法，為善法律，即是無上妙寶之藏，上族種姓，大寂靜處，是甘露味，生善法地。直髮是心尚得如是無量利益，況復一心受持不毀！
「『善男子！如佛說言：若優婆塞受持戒已，不能供養父母、師長，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，耽樂飲酒，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，污惡不能瞻視病苦，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，見有乞者，不能多少隨宜分與，空遣還者，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，若見比丘、比丘尼、長老，先宿諸優婆塞
【現代漢語翻譯】 現代漢語譯本：不得因生命危險而宣說比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士）的過失罪行。如果違犯此戒，此人便失去優婆塞戒的資格，甚至連暖法都無法獲得，更何況是須陀洹（Sotapanna，入流果）到阿那含（Anagami，不還果）的果位？這種優婆塞被稱為破戒優婆塞，是污穢、旃陀羅（Candala，賤民）、充滿垢染和煩惱的優婆塞，這是第五重戒。優婆塞戒，即使爲了保全性命，也不得販賣酒類。如果違犯此戒，此人便失去優婆塞戒的資格，甚至連暖法都無法獲得，更何況是須陀洹（Sotapanna，入流果）到阿那含（Anagami，不還果）的果位？這種優婆塞被稱為破戒優婆塞，是污穢、旃陀羅（Candala，賤民）、充滿垢染和煩惱的優婆塞，這是第六重戒。 『善男子！如果受持這樣的優婆塞戒，能夠至誠懇切地守護而不違犯，就能獲得這樣的戒果。善男子！優婆塞戒被稱為瓔珞，被稱為莊嚴，它的香氣微妙，薰染無邊無際，能遮止不善之法，是善良的法律，是無上妙寶的寶藏，是高貴的種姓，是廣大的寂靜之處，是甘露的滋味，是生長善法的土地。僅僅是發起受戒的念頭，尚且能獲得如此無量的利益，更何況是專心一意地受持而不毀犯呢！』 『善男子！正如佛所說：如果優婆塞受持戒律后，不能供養父母、師長，這位優婆塞就犯了失意罪，不會因此墮落，是不清凈的行為。如果優婆塞受持戒律后，沉迷於飲酒，這位優婆塞就犯了失意罪，不會因此墮落，是不清凈的行為。如果優婆塞受持戒律后，厭惡而不照顧生病受苦的人，這位優婆塞就犯了失意罪，不會因此墮落，是不清凈的行為。如果優婆塞受持戒律后，見到有乞討者，不能根據自己的能力多少給予佈施，而是讓他們空手而歸，這位優婆塞就犯了失意罪，不會因此墮落，是不清凈的行為。如果優婆塞受持戒律后，見到比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）、長老、先輩的優婆塞
【English Translation】 English version: One must not, even at the cost of one's life, proclaim the faults and offenses of Bhikkhus (male monastic), Bhikkhunis (female monastic), Upasakas (male lay follower), or Upasikas (female lay follower). If one violates this precept, one immediately loses the Upasaka vow, and cannot even attain the 'warmth' stage, let alone Sotapanna (stream-enterer) to Anagami (non-returner). Such an Upasaka is called a precept-breaking Upasaka, a foul, Candala (outcaste), defiled, and bound Upasaka. This is the fifth grave offense. The Upasaka vow, even at the cost of one's life, prohibits selling alcohol. If one violates this precept, one immediately loses the Upasaka vow, and cannot even attain the 'warmth' stage, let alone Sotapanna (stream-enterer) to Anagami (non-returner). Such an Upasaka is called a precept-breaking Upasaka, a foul, Candala (outcaste), defiled, and bound Upasaka. This is the sixth grave offense. 『Good man! If one receives and upholds such Upasaka vows, and can sincerely maintain them without violating them, then one can obtain such fruits of the precepts. Good man! The Upasaka vow is called a necklace, called an adornment, its fragrance is subtle, permeating without boundaries, it prevents unwholesome dharmas, it is a good law, it is the treasure of unsurpassed wonderful jewels, a noble lineage, a great place of tranquility, it is the taste of nectar, the ground for the growth of wholesome dharmas. Even just generating the thought of taking the vows can obtain such immeasurable benefits, how much more so if one single-mindedly receives and upholds them without violating them!』 『Good man! As the Buddha said: If an Upasaka, having received and upheld the precepts, cannot support his parents and teachers, that Upasaka commits a 'loss of intention' offense, which does not cause him to fall, but is an impure action. If an Upasaka, having received and upheld the precepts, indulges in drinking alcohol, that Upasaka commits a 'loss of intention' offense, which does not cause him to fall, but is an impure action. If an Upasaka, having received and upheld the precepts, is disgusted and unable to care for the sick and suffering, that Upasaka commits a 'loss of intention' offense, which does not cause him to fall, but is an impure action. If an Upasaka, having received and upheld the precepts, sees a beggar and cannot give according to his ability, sending them away empty-handed, that Upasaka commits a 'loss of intention' offense, which does not cause him to fall, but is an impure action. If an Upasaka, having received and upheld the precepts, sees Bhikkhus (male monastic), Bhikkhunis (female monastic), elders, or senior Upasakas
、優婆夷等，不起承迎、禮拜、問訊，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，若見比丘、比丘尼、優婆塞、優婆夷，毀所受戒，心生憍慢，言我勝彼，彼不如我，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，月月之中，不能六日受持八戒，供養三寶，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，四十里中有講法處，不能往聽，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，受招提僧臥具床座，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，疑水有蟲，故便飲之，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，險難之處無伴獨行，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，獨宿尼寺，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，為于財命，打罵奴婢、僮僕、外人，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，若以殘食施於比丘、比丘尼、優婆塞、優婆夷，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，若畜貓貍，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，畜養象、馬、牛、羊、駝、驢一切畜獸，不作凈，施未受戒者，是優
【現代漢語翻譯】 現代漢語譯本：如果優婆塞（Upasaka，男居士）看到比丘（Bhiksu，男出家眾）、比丘尼（Bhiksuni，女出家眾）、優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）等，不起身迎接、禮拜、問候，這位優婆塞就犯了失意罪，這種罪過不會導致墮落，是不清凈的行為。如果優婆塞受持戒律后，看到比丘、比丘尼、優婆塞、優婆夷毀壞所受持的戒律，心生驕慢，說『我勝過他們，他們不如我』，這位優婆塞就犯了失意罪，這種罪過不會導致墮落，是不清凈的行為。如果優婆塞受持戒律后，每個月不能有六天受持八關齋戒，供養三寶，這位優婆塞就犯了失意罪，這種罪過不會導致墮落，是不清凈的行為。如果優婆塞受持戒律后，四十里之內有講法的地方，不能前去聽法，這位優婆塞就犯了失意罪，這種罪過不會導致墮落，是不清凈的行為。如果優婆塞受持戒律后，接受常住僧眾的臥具床座，這位優婆塞就犯了失意罪，這種罪過不會導致墮落，是不清凈的行為。如果優婆塞受持戒律后，懷疑水中有蟲，仍然故意飲用，這位優婆塞就犯了失意罪，這種罪過不會導致墮落，是不清凈的行為。如果優婆塞受持戒律后，在危險的地方沒有同伴獨自行走，這位優婆塞就犯了失意罪，這種罪過不會導致墮落，是不清凈的行為。如果優婆塞受持戒律后，獨自在比丘尼寺廟住宿，這位優婆塞就犯了失意罪，這種罪過不會導致墮落，是不清凈的行為。如果優婆塞受持戒律后，爲了財物或性命，打罵奴婢、僮僕、外人，這位優婆塞就犯了失意罪，這種罪過不會導致墮落，是不清凈的行為。如果優婆塞受持戒律后，用殘羹剩飯施捨給比丘、比丘尼、優婆塞、優婆夷，這位優婆塞就犯了失意罪，這種罪過不會導致墮落，是不清凈的行為。如果優婆塞受持戒律后，畜養貓或貍，這位優婆塞就犯了失意罪，這種罪過不會導致墮落，是不清凈的行為。如果優婆塞受持戒律后，畜養象、馬、牛、羊、駱駝、驢等一切畜生，不作凈（處理），施捨給未受戒的人，這位優 婆塞得失意罪，不起墮落，不凈有作。
【English Translation】 English version: If an Upasaka (male lay follower) sees Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay followers), Upasikas (female lay followers), etc., and does not rise to greet them, pay respects, or inquire after their well-being, this Upasaka commits a 'sin of negligence,' which does not lead to downfall but is an impure act. If an Upasaka, having taken the precepts, sees Bhikshus, Bhikshunis, Upasakas, or Upasikas violating the precepts they have taken, and becomes arrogant, saying, 'I am superior to them, they are not as good as me,' this Upasaka commits a 'sin of negligence,' which does not lead to downfall but is an impure act. If an Upasaka, having taken the precepts, cannot observe the eight precepts on six days of each month and make offerings to the Three Jewels (Buddha, Dharma, Sangha), this Upasaka commits a 'sin of negligence,' which does not lead to downfall but is an impure act. If an Upasaka, having taken the precepts, does not go to listen to the Dharma when there is a place for teaching within forty li (approximately 20 kilometers), this Upasaka commits a 'sin of negligence,' which does not lead to downfall but is an impure act. If an Upasaka, having taken the precepts, accepts bedding and seats belonging to the Sangha (monastic community), this Upasaka commits a 'sin of negligence,' which does not lead to downfall but is an impure act. If an Upasaka, having taken the precepts, suspects that there are insects in the water and still deliberately drinks it, this Upasaka commits a 'sin of negligence,' which does not lead to downfall but is an impure act. If an Upasaka, having taken the precepts, travels alone in dangerous places without a companion, this Upasaka commits a 'sin of negligence,' which does not lead to downfall but is an impure act. If an Upasaka, having taken the precepts, stays overnight alone in a nunnery, this Upasaka commits a 'sin of negligence,' which does not lead to downfall but is an impure act. If an Upasaka, having taken the precepts, beats or scolds slaves, servants, or outsiders for the sake of wealth or life, this Upasaka commits a 'sin of negligence,' which does not lead to downfall but is an impure act. If an Upasaka, having taken the precepts, gives leftover food to Bhikshus, Bhikshunis, Upasakas, or Upasikas, this Upasaka commits a 'sin of negligence,' which does not lead to downfall but is an impure act. If an Upasaka, having taken the precepts, keeps cats or civets, this Upasaka commits a 'sin of negligence,' which does not lead to downfall but is an impure act. If an Upasaka, having taken the precepts, raises elephants, horses, cattle, sheep, camels, donkeys, or any other livestock and does not purify them (make them permissible) before giving them to those who have not taken the precepts, this
婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，若不儲畜僧伽梨衣、缽盂、錫杖，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，若為身命須田作者，不求凈水及陸稼處，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，為于身命，若作市易斗秤賣物，一說價已，不得前卻舍賤趣貴；斗秤量物任前平用，如其不平，應語令平，若不如是，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，若於非處、非時行欲，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，商估販賣，不輸官稅，盜棄去者，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，若犯國制，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，若得新谷，果菰菜茹，不先奉獻供養三寶先自受者，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，僧若不聽說法讚歎，輒自作者，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，道路若在諸比丘前、沙彌前行，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，僧中賦食，若偏為師選擇美好過分與之，是優婆塞得失意罪，不起墮落，不凈有作。若優婆塞受持戒已，若養蠶者，是優婆塞得
【現代漢語翻譯】 現代漢語譯本： 優婆塞（Upasaka，在家男居士）犯了失意罪，不會因此墮落，只是不清凈的行為。如果優婆塞受持戒律后，不儲藏僧伽梨衣（Samghati，大衣）、缽盂（Bátu，食器）、錫杖（Khakkhara，比丘所持的杖），這位優婆塞就犯了失意罪，不會因此墮落，只是不清凈的行為。如果優婆塞受持戒律后，爲了維持生計需要耕田，不尋求乾淨的水源和適合種植的土地，這位優婆塞就犯了失意罪，不會因此墮落，只是不清凈的行為。如果優婆塞受持戒律后，爲了維持生計，從事市場交易，使用斗、秤買賣物品，一旦說定了價格，就不得反悔，捨棄低價追求高價；用斗、秤量東西時，要保持之前的公平標準，如果不公平，應該告知使其公平，如果不是這樣，這位優婆塞就犯了失意罪，不會因此墮落，只是不清凈的行為。如果優婆塞受持戒律后，在不適當的地點、不適當的時間行淫慾，這位優婆塞就犯了失意罪，不會因此墮落，只是不清凈的行為。如果優婆塞受持戒律后，經商販賣，不繳納官稅，偷逃漏稅，這位優婆塞就犯了失意罪，不會因此墮落，只是不清凈的行為。如果優婆塞受持戒律后，觸犯國家法律制度，這位優婆塞就犯了失意罪，不會因此墮落，只是不清凈的行為。如果優婆塞受持戒律后，獲得了新米、水果、菰菜、蔬菜等，不先供養三寶（佛、法、僧），就先自己享用，這位優婆塞就犯了失意罪，不會因此墮落，只是不清凈的行為。如果優婆塞受持戒律后，僧團不允許說法讚歎，卻擅自進行，這位優婆塞就犯了失意罪，不會因此墮落，只是不清凈的行為。如果優婆塞受持戒律后，在道路上走在諸比丘（Bhikkhu，出家男眾）和沙彌（Sramanera，出家男眾）前面，這位優婆塞就犯了失意罪，不會因此墮落，只是不清凈的行為。如果優婆塞受持戒律后，在僧團中分配食物，如果偏袒自己的老師，選擇美好過分的食物給他，這位優婆塞就犯了失意罪，不會因此墮落，只是不清凈的行為。如果優婆塞受持戒律后，從事養蠶的行業，這位優婆塞就犯了
【English Translation】 English version: An Upasaka (在家男居士, lay male devotee) who commits a 'loss of intention' offense does not fall into a lower realm, but it is considered an impure act. If an Upasaka, having taken the precepts, does not store a Samghati (僧伽梨衣, outer robe), Bátu (缽盂, alms bowl), or Khakkhara (錫杖, mendicant's staff), that Upasaka commits a 'loss of intention' offense, which does not lead to downfall, but is an impure act. If an Upasaka, having taken the precepts, needs to cultivate fields for livelihood, and does not seek clean water and suitable land for cultivation, that Upasaka commits a 'loss of intention' offense, which does not lead to downfall, but is an impure act. If an Upasaka, having taken the precepts, engages in market transactions for livelihood, using measures and scales to buy and sell goods, once a price is agreed upon, they must not go back on their word, abandoning the lower price to pursue a higher one; when measuring goods with measures and scales, they should maintain the previous fair standard, and if it is not fair, they should inform and make it fair, if it is not so, that Upasaka commits a 'loss of intention' offense, which does not lead to downfall, but is an impure act. If an Upasaka, having taken the precepts, engages in sexual activity in inappropriate places or at inappropriate times, that Upasaka commits a 'loss of intention' offense, which does not lead to downfall, but is an impure act. If an Upasaka, having taken the precepts, engages in commerce and trade, and does not pay official taxes, evading and abandoning them, that Upasaka commits a 'loss of intention' offense, which does not lead to downfall, but is an impure act. If an Upasaka, having taken the precepts, violates national laws and regulations, that Upasaka commits a 'loss of intention' offense, which does not lead to downfall, but is an impure act. If an Upasaka, having taken the precepts, obtains new rice, fruits, wild rice stems, or vegetables, and does not first offer them to the Three Jewels (三寶, Buddha, Dharma, Sangha) before consuming them themselves, that Upasaka commits a 'loss of intention' offense, which does not lead to downfall, but is an impure act. If an Upasaka, having taken the precepts, speaks or praises without the Sangha's (僧, monastic community) permission, that Upasaka commits a 'loss of intention' offense, which does not lead to downfall, but is an impure act. If an Upasaka, having taken the precepts, walks ahead of Bhikkhus (比丘, monks) and Sramaneras (沙彌, novice monks) on the road, that Upasaka commits a 'loss of intention' offense, which does not lead to downfall, but is an impure act. If an Upasaka, having taken the precepts, distributes food in the Sangha, and favors their teacher by selecting the best and excessive portions for them, that Upasaka commits a 'loss of intention' offense, which does not lead to downfall, but is an impure act. If an Upasaka, having taken the precepts, engages in raising silkworms, that Upasaka commits a
失意罪，不起墮落，不凈有作。若優婆塞受持戒已，行路之時，遇見病者，不住瞻視，為作方便付囑所在而捨去者，是優婆塞得失意罪，不起墮落，不凈有作。
「『善男子！若優婆塞至心能受持如是戒，是人名為優婆塞中分陀利花，優婆塞中微妙上香，優婆塞中清凈蓮花，優婆塞中真實珍寶，優婆塞中丈夫之人！
「『善男子！如佛所說菩薩二種：一者、在家，二者、出家。出家菩薩名為比丘，在家菩薩名優婆塞。出家菩薩持出家戒，是不為難；在家菩薩持在家戒，是乃為難。何以故？在家之人多惡因緣所纏繞故。』」
優婆塞戒經凈戒品第十五
善生言：「世尊！有人受持如是戒已，云何當令是戒凈耶？」
佛言：「善男子！有三法能凈是戒：一者、信佛、法、僧，二者、深信因果，三者、解心。復有四法：一者、慈心，二者、悲心，三者、無貪心，四者、未有恩處先以恩加。復有五法：一者、先於怨所以善益之，二者、見怖懅者能為救護，三者、求者未索先開心與，四者、凡所施處平等無二，五者、普慈一切不依因緣。復有四法：一者、終不自輕言我不能得菩提果，二者、趣菩提時其心堅固，三者、精進勤修一切善法，四者、造作大事心不疲悔。復有四事：一者、自學善法，學
【現代漢語翻譯】 現代漢語譯本
失意罪，指因為疏忽而犯下的罪過，這種罪過不會導致墮落，但屬於不清凈的行為。如果優婆塞（Upasaka，男居士）受持戒律后，在行路時遇見病人，沒有停下來照看，也沒有提供方便，或者委託他人照顧，就捨棄離去，這位優婆塞就犯了失意罪，這種罪過不會導致墮落，但屬於不清凈的行為。 『善男子！如果優婆塞能夠至誠地受持這樣的戒律，這個人就可以被稱為優婆塞中的分陀利花（Pundarika，白蓮花，比喻純潔），優婆塞中微妙的上等香，優婆塞中清凈的蓮花，優婆塞中真實的珍寶，優婆塞中的大丈夫！』 『善男子！正如佛所說，菩薩有兩種：一種是在家的，一種是出家的。出家菩薩被稱為比丘（Bhikkhu，出家男眾），在家菩薩被稱為優婆塞。出家菩薩持守出家戒律，這並不困難；在家菩薩持守在家戒律，這才是困難的。為什麼呢？因為在家之人常常被各種惡劣的因緣所纏繞。』 優婆塞戒經凈戒品第十五 善生問道：『世尊！如果有人受持了這樣的戒律，應當如何使這些戒律清凈呢？』 佛說：『善男子！有三種方法可以使這些戒律清凈：第一，信仰佛、法、僧（Buddha, Dharma, Sangha，佛教三寶）；第二，深信因果；第三，理解心性。又有四種方法：第一，慈心；第二，悲心；第三，無貪心；第四，在別人沒有給予恩惠之前，先施予恩惠。又有五種方法：第一，對於怨恨自己的人，反而用善行去利益他；第二，見到恐懼的人能夠為他們提供救護；第三，對於有所求的人，不等他們開口就主動給予；第四，凡是施捨的地方，都平等對待，沒有分別；第五，普遍慈愛一切眾生，不依賴任何因緣。又有四種方法：第一，永遠不要輕視自己，說我不能證得菩提果（Bodhi，覺悟）；第二，在趣向菩提的時候，內心堅定不動搖；第三，精進勤奮地修習一切善法；第四，即使是造作大事，內心也不疲憊後悔。又有四件事：第一，自己學習善法，學習
【English Translation】 English version
The offense of inadvertence, which does not lead to downfall, is an impure act. If an Upasaka (male lay practitioner) who has received and upholds the precepts encounters a sick person while traveling, and does not stop to look after them, provide assistance, or entrust them to someone else's care before leaving, that Upasaka commits the offense of inadvertence. This offense does not lead to downfall, but it is an impure act. 『Good man! If an Upasaka can sincerely receive and uphold these precepts, that person is called a Pundarika (white lotus, symbolizing purity) flower among Upasakas, a subtle and supreme fragrance among Upasakas, a pure lotus among Upasakas, a true treasure among Upasakas, and a great man among Upasakas!』 『Good man! As the Buddha said, there are two kinds of Bodhisattvas: one is a householder, and the other is a renunciate. A renunciate Bodhisattva is called a Bhikkhu (monk), and a householder Bodhisattva is called an Upasaka. It is not difficult for a renunciate Bodhisattva to uphold the renunciate precepts; it is difficult for a householder Bodhisattva to uphold the householder precepts. Why? Because householders are often entangled in many evil conditions.』 Upasaka Precept Sutra, Chapter Fifteen on Pure Precepts Shan Sheng asked: 『World Honored One! If someone has received and upholds these precepts, how should they purify these precepts?』 The Buddha said: 『Good man! There are three ways to purify these precepts: first, to have faith in the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism); second, to have deep faith in cause and effect; and third, to understand the mind. There are also four ways: first, loving-kindness; second, compassion; third, non-greed; fourth, to bestow kindness before receiving it. There are also five ways: first, to benefit those who harbor resentment with good deeds; second, to provide protection for those who are fearful; third, to give generously to those who ask, even before they ask; fourth, to treat all recipients of generosity equally, without discrimination; fifth, to have universal loving-kindness for all beings, without relying on any conditions. There are also four ways: first, never to belittle oneself by saying, 'I cannot attain the fruit of Bodhi (enlightenment)'; second, to have a firm and unwavering mind when striving towards Bodhi; third, to diligently cultivate all good deeds; fourth, not to be weary or regretful even when undertaking great tasks. There are also four things: first, to learn good dharmas oneself, to learn
已教人；二者、自離惡法，教人令離；三者、善能分別善惡之法；四者、於一切法不取不著。復有四法：一者、知有為法無我我所，二者、知一切業悉有果報，三者、知有為法皆是無常，四者、知從苦生樂，從樂生苦。復有三法：一者、于諸眾生心無取著，二者、施眾生樂其心平等，三者、如說而行。復有三法：一者、能施眾生樂因，二者、所作不求恩報，三者、自知定當得成阿耨多羅三藐三菩提。復有三法：一者、為諸眾生受大苦惱，二者、次第受之，三者、中間不息，雖受是苦心終不悔。復有三法：一者、未除愛心、能捨所愛施與他人，二者、未除瞋恚、有惡來加而能忍之，三者、未除癡心、而能分別善惡之法。復有三法：一者、善知方便能教眾生遠離惡法，二者、知善方便能教眾生令修善法，三者、化眾生時心無疲悔。復有三法：一者、為令眾生離身苦時，自於身命心不吝惜，二者、為令眾生離心苦時，自於身命心不吝惜；三者、教化眾生修善法時，自於身命心不吝惜。復有三法：一者、自捨己事先營他事，二者、營他事時不擇時節，三者、終不顧慮辛苦憂惱。復有三法：一者、心無妒嫉，二者、見他受樂心生歡喜，三者、善心相續間無斷絕。復有三事：一者、見他少善，心初不忘；二者、毫末之慧，輒思多報
【現代漢語翻譯】 現代漢語譯本 還有四種（修行）方法：第一，已經教導他人（修行）；第二，自己遠離惡法，也教導他人遠離；第三，能夠清楚分辨善惡之法；第四，對於一切法不執取不迷戀。 還有四種（智慧）：第一，明白有為法（Samskrta-dharma，指由因緣和合而生的事物）是無我（Anatman，佛教基本教義之一，指沒有永恒不變的「我」）和無我所（Niratmaniya，不屬於我的）；第二，明白一切業（Karma，行為）都有果報（Vipaka，結果）；第三，明白有為法都是無常（Anitya，變化不定）；第四，明白從苦中產生樂，從樂中產生苦。 還有三種（心態）：第一，對於一切眾生心無執著；第二，給予眾生快樂，內心平等；第三，按照所說的（佛法）去實行。 還有三種（發心）：第一，能夠給予眾生快樂的原因；第二，所做的事情不求回報；第三，自己知道必定能夠成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，即最高的智慧和覺悟）。 還有三種（承擔）：第一，爲了眾生承受巨大的苦惱；第二，次第承受這些苦惱；第三，中間不停止，即使承受這些苦，內心始終不後悔。 還有三種（克服）：第一，沒有去除愛心，能夠捨棄所愛之物施與他人；第二，沒有去除嗔恚心，有惡事加身也能忍受；第三，沒有去除愚癡心，卻能分辨善惡之法。 還有三種（善巧）：第一，善於運用方便法門，能夠教導眾生遠離惡法；第二，知道好的方便法門，能夠教導眾生修習善法；第三，教化眾生時，內心沒有疲憊和後悔。 還有三種（奉獻）：第一，爲了讓眾生脫離身體的痛苦，自己對於身命毫不吝惜；第二，爲了讓眾生脫離內心的痛苦，自己對於身命毫不吝惜；第三，教化眾生修習善法時，自己對於身命毫不吝惜。 還有三種（利他）：第一，自己捨棄自己的事情，先去處理他人的事情；第二，處理他人事情時不選擇時間；第三，始終不顧慮辛苦、憂愁和煩惱。 還有三種（美德）：第一，內心沒有嫉妒；第二，看到他人得到快樂，內心生起歡喜；第三，善心相續不斷絕。 還有三件事：第一，看到他人有少許善行，內心始終不忘記；第二，對於極小的智慧，也想著要多多回報。
【English Translation】 English version There are also four practices: First, having already taught others; second, personally abstaining from evil dharmas and teaching others to abstain; third, being able to clearly distinguish between good and evil dharmas; fourth, not grasping or clinging to any dharma. There are also four kinds of (wisdom): First, knowing that conditioned dharmas (Samskrta-dharma) are without self (Anatman, one of the basic doctrines of Buddhism, referring to the absence of a permanent and unchanging 'self') and without anything belonging to self (Niratmaniya, not belonging to me); second, knowing that all actions (Karma) have consequences (Vipaka); third, knowing that conditioned dharmas are all impermanent (Anitya, constantly changing); fourth, knowing that joy arises from suffering, and suffering arises from joy. There are also three (mindsets): First, having no attachment to all sentient beings; second, giving joy to sentient beings with an equal mind; third, practicing according to what is said (the Dharma). There are also three (aspirations): First, being able to give sentient beings the causes of happiness; second, not seeking reward for what is done; third, knowing that one will definitely attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment, the highest wisdom and enlightenment). There are also three (undertakings): First, enduring great suffering for the sake of sentient beings; second, enduring these sufferings in order; third, not stopping in the middle, and never regretting even while enduring these sufferings. There are also three (overcomings): First, without removing affection, being able to give away what is loved to others; second, without removing anger, being able to endure when evil is inflicted; third, without removing ignorance, being able to distinguish between good and evil dharmas. There are also three (skillful means): First, being skilled in using expedient methods to teach sentient beings to stay away from evil dharmas; second, knowing good expedient methods to teach sentient beings to cultivate good dharmas; third, not feeling tired or regretful when teaching sentient beings. There are also three (dedications): First, in order to liberate sentient beings from physical suffering, not being stingy with one's own life; second, in order to liberate sentient beings from mental suffering, not being stingy with one's own life; third, when teaching sentient beings to cultivate good dharmas, not being stingy with one's own life. There are also three (altruistic actions): First, abandoning one's own affairs to handle the affairs of others first; second, not choosing the time when handling the affairs of others; third, never considering hardship, worry, or vexation. There are also three (virtues): First, having no jealousy in the heart; second, rejoicing in the heart when seeing others receive happiness; third, having a continuous stream of good thoughts without interruption. There are also three things: First, never forgetting even a small good deed done by others; second, thinking of repaying even the smallest wisdom with great rewards.
；三者、于無量世受無量苦，其心堅固無退轉想。復有三法：一者、深知生死多諸過咎，猶故不捨一切作業；二者、見諸眾生無歸依者為作歸依，三者、見惡眾生心生憐愍，不責其過。復有三法：一者、親近善友，二者、聞法無厭，三者、至心咨受善知識教。復有九法：遠離三法，三時不悔，平等慧施三種眾生。復有四法：所謂慈、悲、喜、舍。
「善男子！菩薩若以凈法凈心，要在二時：一、佛出世時，二、緣覺出時。善男子！眾生善法有三種生：一、從聞生，二、從思生，三、從修生。聞思二種在二時中，從修生者，不必爾也。
「善男子！菩薩二種：一者、在家，二者、出家。出家菩薩如是凈戒，是不為難；在家凈戒是乃為難。何以故？在家之人多惡因緣所纏繞故。」
優婆塞戒經息惡品第十六
善生言：「世尊！菩薩已受優婆塞戒，若有內外諸惡不凈因緣，云何得離？」
「善男子！菩薩若有內外諸惡不凈因緣，是人應當修唸佛心。若有至心修唸佛者，是人則得離內外惡不凈因緣，增長悲慧。」
「世尊！當云何修？」
「善男子！當觀如來有七勝事：一者、身勝，二者、如法住勝，三者、智勝，四者、具足勝，五者、行處勝，六者、不可思議勝，七者、解脫勝
【現代漢語翻譯】 現代漢語譯本： 第三種，在無量世中承受無量的痛苦，他們的心卻非常堅定，沒有退轉的想法。又有三種法：第一，深深知道生死輪迴有很多過失和災難，卻仍然不放棄一切行為造作；第二，看到沒有依靠的眾生，就為他們提供依靠；第三，看到作惡的眾生，心中生起憐憫，不責備他們的過錯。又有三種法：第一，親近善友；第二，聽聞佛法沒有厭倦；第三，以至誠的心請教和接受善知識的教導。又有九種法：遠離三種惡法，對過去、現在、未來三時所做善事沒有後悔，以平等智慧佈施三種眾生。又有四種法：就是慈、悲、喜、舍（四無量心）。 『善男子！菩薩如果以清凈的法和清凈的心修行，需要在兩個時機：一是佛陀出世的時候，二是緣覺（Pratyekabuddha）出現的時候。善男子！眾生的善法有三種生起的方式：一是通過聽聞佛法而生起，二是通過思考佛法而生起，三是通過修行佛法而生起。聽聞和思考這兩種善法可以在上述兩種時機中進行，而通過修行而生起的善法，則不一定需要上述兩種時機。』 『善男子！菩薩有兩種：一是在家的菩薩，二是出家的菩薩。出家的菩薩能夠清凈地持守戒律，這並不困難；在家的菩薩能夠清凈地持守戒律，這才是困難的。為什麼呢？因為在家的人常常被各種惡劣的因緣所纏繞。』 《優婆塞戒經·息惡品》第十六 善生（Sudatta）問：『世尊！菩薩已經受了優婆塞（Upasaka）戒，如果遇到內外各種惡劣不清凈的因緣，要怎樣才能脫離呢？』 『善男子！菩薩如果遇到內外各種惡劣不清凈的因緣，這個人應當修習唸佛的心。如果有人至誠地修習唸佛，這個人就能脫離內外惡劣不清凈的因緣，增長慈悲和智慧。』 『世尊！應當怎樣修習呢？』 『善男子！應當觀察如來（Tathagata）有七種殊勝之處：第一，身體殊勝；第二，如法安住殊勝；第三，智慧殊勝；第四，具足功德殊勝；第五，行處殊勝；第六，不可思議殊勝；第七，解脫殊勝。
【English Translation】 English version: Third, they endure immeasurable suffering for countless eons, yet their minds are steadfast and without any thought of turning back. There are also three practices: first, deeply knowing that birth and death involve many faults and calamities, yet still not abandoning all actions; second, seeing beings without refuge and providing them with refuge; third, seeing evil beings and generating compassion in their hearts, without blaming their faults. There are also three practices: first, associating with good friends; second, never being satiated with hearing the Dharma; third, sincerely seeking and receiving the teachings of virtuous teachers. There are also nine practices: avoiding three evil practices, having no regrets about actions done in the three times (past, present, future), and giving with equal wisdom to three kinds of beings. There are also four practices: namely, loving-kindness (慈, maitrī), compassion (悲, karuṇā), joy (喜, mudita), and equanimity (舍, upekṣā). 『Good man! If a Bodhisattva cultivates with pure Dharma and a pure mind, it is necessary at two times: first, when a Buddha (佛, Buddha) appears in the world, and second, when a Pratyekabuddha (緣覺, Pratyekabuddha) appears. Good man! There are three ways in which the good Dharma arises in beings: first, it arises from hearing (聞, śruta); second, it arises from thinking (思, cintā); third, it arises from cultivation (修, bhāvanā). The first two, hearing and thinking, can occur during these two times, but the third, arising from cultivation, does not necessarily require these two times.』 『Good man! There are two kinds of Bodhisattvas: first, those who are householders (在家, gṛhastha), and second, those who are renunciants (出家, pravrajita). For renunciant Bodhisattvas, maintaining pure precepts is not difficult; for householder Bodhisattvas, maintaining pure precepts is difficult. Why? Because householders are often entangled by many evil conditions.』 Upasaka Precept Sutra, Chapter Sixteen on Ceasing Evil Sudatta (善生, Sudatta) said: 『World Honored One! If a Bodhisattva has already received the Upasaka (優婆塞, Upasaka) precepts, and encounters various internal and external evil and impure conditions, how can they be freed from them?』 『Good man! If a Bodhisattva encounters various internal and external evil and impure conditions, that person should cultivate mindfulness of the Buddha (唸佛, buddhānusmṛti). If someone sincerely cultivates mindfulness of the Buddha, that person will be able to be freed from internal and external evil and impure conditions, and increase compassion and wisdom.』 『World Honored One! How should one cultivate?』 『Good man! One should contemplate the seven superior qualities of the Tathagata (如來, Tathagata): first, superior in body; second, superior in abiding in accordance with the Dharma; third, superior in wisdom; fourth, superior in possessing all qualities; fifth, superior in the place of practice; sixth, superior in being inconceivable; seventh, superior in liberation.
。云何身勝？如來身為三十二相、八十種好之所嚴飾，一一節力敵萬八十伊羅缽那香象之力，眾生樂見無有厭足，是名身勝。云何如法住勝？如來既自得利益已，復能憐愍救濟利益無量眾生，是名如法住勝。云何智勝？如來所有四無礙智，非諸聲聞、緣覺所及，是名智勝。云何具足勝？如來具足行、命、戒、見，是名具足勝。云何行處勝？如來世尊修三三昧、九次第等，非諸聲聞、緣覺所及，是名行處勝。云何不可思議勝？如來所有六種神通，亦非聲聞，緣覺所及；如來十力、四無所畏、大悲、三念處，是名不可思議勝。云何解脫勝？如來具足二種解脫勝，除智慧障及煩惱障，永斷一切煩惱習氣，智緣二事俱得自在，是名解脫勝。是故舍利弗于契經中讚歎如來具七勝法，如來從觀不凈乃至得阿耨多羅三藐三菩提，從莊嚴地至解脫地，勝於聲聞、辟支佛等，是故如來名無上尊。如來世尊修空三昧，滅定三昧，四禪慈悲，觀十二因緣，皆悉為利諸眾生故。如來正覺，發言無二，故名如來。如往先佛從莊嚴地出，得阿耨多羅三藐三菩提，故名如來。具足獲得微妙正法，名阿羅呵。能受一切人天供養，名阿羅呵。覺了二諦——世諦、真諦——名三藐三佛陀。修持凈戒，具足三明，名明行足。更不復生諸有之中，故名善逝。知二
【現代漢語翻譯】 現代漢語譯本 什麼是身勝？如來的身體以三十二相（Thirty-two Marks of a Great Man）、八十種好（Eighty Minor Marks）莊嚴，每一處關節的力量都相當於一萬八千伊羅缽那香象（Erawana elephant）的力量，眾生樂於見到而沒有厭倦，這叫做身勝。 什麼是如法住勝？如來自己獲得利益后，又能憐憫救濟利益無量眾生，這叫做如法住勝。 什麼是智勝？如來所具有的四無礙智（Four Kinds of Unimpeded Wisdom），不是那些聲聞（Śrāvaka，聲聞乘的修行者）、緣覺（Pratyekabuddha，獨自覺悟者）所能達到的，這叫做智勝。 什麼是具足勝？如來具足行、命、戒、見，這叫做具足勝。 什麼是行處勝？如來世尊修習三三昧（Three Samādhis）、九次第定（Nine Successive Absorptions）等，不是那些聲聞、緣覺所能達到的，這叫做行處勝。 什麼是不可思議勝？如來所具有的六種神通（Six Supernormal Powers），也不是聲聞、緣覺所能達到的；如來的十力（Ten Powers of a Buddha）、四無所畏（Four Kinds of Fearlessness）、大悲（Great Compassion）、三念處（Three Applications of Mindfulness），這叫做不可思議勝。 什麼是解脫勝？如來具足兩種解脫勝，去除智慧障（Obstruction of Wisdom）及煩惱障（Obstruction of Afflictions），永遠斷除一切煩惱習氣，智慧和因緣二事都得到自在，這叫做解脫勝。 因此，舍利弗（Śāriputra）在契經中讚歎如來具有七勝法，如來從觀不凈（Contemplation of Impurity）乃至獲得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），從莊嚴地至解脫地，勝過聲聞、辟支佛（Pratyekabuddha）等，因此如來名為無上尊。 如來世尊修習空三昧（Emptiness Samādhi），滅定三昧（Cessation Samādhi），四禪慈悲（Four Dhyānas of Loving-kindness and Compassion），觀察十二因緣（Twelve Links of Dependent Origination），都是爲了利益眾生。 如來正覺，發言無二，所以叫做如來（Tathāgata）。如往昔諸佛從莊嚴地而出，得阿耨多羅三藐三菩提，所以叫做如來。 具足獲得微妙正法，名叫阿羅呵（Arhat，應供）。能接受一切人天供養，名叫阿羅呵。 覺悟了二諦——世諦（Conventional Truth）、真諦（Ultimate Truth）——名叫三藐三佛陀（Samyak-saṃbuddha，正等覺者）。修持凈戒，具足三明（Threefold Knowledge），名叫明行足（Vidyā-caraṇa-saṃpanna）。 更不再生於諸有之中，所以名叫善逝（Sugata）。知二
【English Translation】 English version What is excellence of body? The Tathāgata's body is adorned with the Thirty-two Marks and Eighty Minor Marks, the strength of each joint being equal to the power of eighteen thousand Erawana elephants. Beings rejoice in seeing it without ever being satiated. This is called excellence of body. What is excellence of abiding in accordance with the Dharma? The Tathāgata, having attained benefit for himself, is also able to compassionately rescue and benefit immeasurable beings. This is called excellence of abiding in accordance with the Dharma. What is excellence of wisdom? The Tathāgata's Four Kinds of Unimpeded Wisdom are beyond the reach of Śrāvakas and Pratyekabuddhas. This is called excellence of wisdom. What is excellence of completeness? The Tathāgata is complete in conduct, life, precepts, and views. This is called excellence of completeness. What is excellence of conduct? The Tathāgata, the World-Honored One, cultivates the Three Samādhis and the Nine Successive Absorptions, which are beyond the reach of Śrāvakas and Pratyekabuddhas. This is called excellence of conduct. What is excellence of inconceivability? The Tathāgata's Six Supernormal Powers are also beyond the reach of Śrāvakas and Pratyekabuddhas; the Tathāgata's Ten Powers, Four Kinds of Fearlessness, Great Compassion, and Three Applications of Mindfulness. This is called excellence of inconceivability. What is excellence of liberation? The Tathāgata is complete in two kinds of excellence of liberation, removing the Obstruction of Wisdom and the Obstruction of Afflictions, eternally severing all habitual tendencies of afflictions, with both wisdom and conditions being freely attained. This is called excellence of liberation. Therefore, Śāriputra praises the Tathāgata in the sutras as possessing the seven excellences. The Tathāgata, from the Contemplation of Impurity to the attainment of Anuttarā-samyak-saṃbodhi, from the ground of adornment to the ground of liberation, surpasses Śrāvakas and Pratyekabuddhas, and is therefore called the Supreme Honored One. The Tathāgata, the World-Honored One, cultivates the Emptiness Samādhi, the Cessation Samādhi, the Four Dhyānas of Loving-kindness and Compassion, and contemplates the Twelve Links of Dependent Origination, all for the benefit of all beings. The Tathāgata is rightly enlightened, and his words are without duality, therefore he is called Tathāgata. Like the Buddhas of the past who emerged from the ground of adornment and attained Anuttarā-samyak-saṃbodhi, therefore he is called Tathāgata. Having fully attained the subtle and correct Dharma, he is called Arhat. Being able to receive the offerings of all humans and gods, he is called Arhat. Being enlightened to the two truths—Conventional Truth and Ultimate Truth—he is called Samyak-saṃbuddha. Cultivating pure precepts and possessing the Threefold Knowledge, he is called Vidyā-caraṇa-saṃpanna. No longer being reborn in any realm of existence, he is called Sugata. Knowing the two
世界——眾生世界、國土世界——名世間解。善知方便調伏眾生，名調御丈夫。能令眾生不生怖畏，方便教化離苦受樂，是名天人師。知一切法及一切行，故名為佛。能破四魔，名婆伽婆。復觀如來行戒定慧，為益眾生。久于無量無數世中，怨親等利，無有差別。悉斷一切無量煩惱，一一皆知，一一眾生為一煩惱無量世中受大苦惱。如來世尊為眾生故，難施能施，難忍能忍。佛有二凈：一、莊嚴凈，二、果報凈。如是二凈因緣力故，從初十十至后十十，無有人天能說其過。如來具足八萬音聲，眾生聞之不生厭離，以是因緣，如來出勝一切聲聞、辟支佛等。
「善男子！若人受持優婆塞戒欲凈戒者，當作如是修唸佛心。若修唸佛，是人則離內外諸惡不凈因緣，增長悲慧，貪、瞋、癡斷，具足成就一切善法。
「善男子！菩薩二種：一者、在家，二者、出家。出家菩薩修唸佛心，是不為難；在家修集，是乃為難。何以故？在家之人多惡因緣所纏繞故。」
優婆塞戒經供養三寶品第十七
善生言：「世尊！菩薩已受優婆塞戒，復當云何供養三寶？」
「善男子！世間福田凡有三種：一、報恩田，二、功德田，三、貧窮田。報恩田者：所謂父母、師長、和上。功德田者：從得暖法乃至得阿耨多
【現代漢語翻譯】 現代漢語譯本：世界——眾生世界、國土世界——被稱為世間解（Lokavidū）。善於運用方便法門調伏眾生，被稱為調御丈夫（Purusa-damya-sarathi）。能夠使眾生不產生怖畏，用方便法門教化眾生，使他們脫離苦難，享受快樂，這被稱為天人師（Śāstā deva-manusyānām）。知曉一切法以及一切行，所以被稱為佛（Buddha）。能夠破除四魔，被稱為婆伽婆（Bhagavat）。進一步觀察如來在戒、定、慧方面的修行，是爲了利益眾生。長久以來，在無量無數世中，對待怨家和親人一樣平等利益，沒有差別。完全斷除一切無量的煩惱，並且一一知曉。每一個眾生因為一個煩惱，在無量世中遭受巨大的苦惱。如來世尊爲了眾生的緣故，難施捨的也能施捨，難忍受的也能忍受。佛有兩種清凈：一是莊嚴清凈，二是果報清凈。因為這兩種清凈的因緣力量，從最初的十個十到最後的十個十，沒有人和天能夠說出其中的過失。如來具有八萬種音聲，眾生聽了不會產生厭倦和遠離，因為這個因緣，如來勝過一切聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）等。 『善男子！如果有人受持優婆塞戒（Upāsaka-śīla），想要清凈戒律，應當這樣修習唸佛之心。如果修習唸佛，這個人就能遠離內外各種惡的不凈因緣，增長悲心和智慧，貪、嗔、癡斷除，具足成就一切善法。』 『善男子！菩薩有兩種：一種是在家的，一種是出家的。出家的菩薩修習唸佛之心，這不難；在家的菩薩修習唸佛之心，這才是難的。為什麼呢？因為在家的人被很多惡的因緣所纏繞。』 《優婆塞戒經·供養三寶品》第十七 善生（Subhūti）說：『世尊！菩薩已經受了優婆塞戒，又應當如何供養三寶呢？』 『善男子！世間的福田大致有三種：一是報恩田，二是功德田，三是貧窮田。報恩田是指：父母、師長、和尚（Upādhyāya）。功德田是指：從得到暖法乃至得到阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi）的人。』
【English Translation】 English version: The world—the world of sentient beings, the world of lands—is called Lokavidū (knower of the world). Being skilled in using expedient means to tame sentient beings is called Purusa-damya-sarathi (tamer of men). Being able to make sentient beings not generate fear, and using expedient means to teach and transform them to leave suffering and enjoy happiness, is called Śāstā deva-manusyānām (teacher of gods and humans). Knowing all dharmas and all practices, therefore is called Buddha (awakened one). Being able to break the four maras, is called Bhagavat (the blessed one). Furthermore, observing the Tathagata's practice of morality, concentration, and wisdom is for the benefit of sentient beings. For a long time, in immeasurable and countless eons, treating enemies and relatives equally, without any difference. Completely cutting off all immeasurable afflictions, and knowing each and every one of them. Each sentient being, because of one affliction, suffers great torment for immeasurable eons. The Tathagata, the World Honored One, for the sake of sentient beings, is able to give what is difficult to give, and able to endure what is difficult to endure. The Buddha has two kinds of purity: first, the purity of adornment; second, the purity of karmic retribution. Because of the power of these two kinds of pure causes and conditions, from the first ten tens to the last ten tens, no human or deva can speak of their faults. The Tathagata possesses eighty thousand kinds of voices, and sentient beings do not generate aversion or detachment upon hearing them. Because of this cause and condition, the Tathagata surpasses all Śrāvakas (hearers), Pratyekabuddhas (solitary realizers), and others. 『Good man! If a person upholds the Upāsaka-śīla (layman's precepts) and desires to purify the precepts, he should cultivate the mind of mindfulness of the Buddha in this way. If he cultivates mindfulness of the Buddha, then this person will be able to stay away from all evil and impure causes and conditions, both internal and external, increase compassion and wisdom, cut off greed, anger, and delusion, and fully accomplish all good dharmas.』 『Good man! There are two kinds of Bodhisattvas: one is a householder, and the other is a renunciate. It is not difficult for a renunciate Bodhisattva to cultivate the mind of mindfulness of the Buddha; it is difficult for a householder to cultivate it. Why? Because householders are entangled by many evil causes and conditions.』 Upāsaka-śīla Sūtra, Chapter Seventeen, Offering to the Three Jewels Subhūti (Good Life) said: 『World Honored One! A Bodhisattva who has already received the Upāsaka-śīla, how should he make offerings to the Three Jewels?』 『Good man! There are generally three kinds of fields of merit in the world: first, the field of repaying kindness; second, the field of merit; and third, the field of poverty. The field of repaying kindness refers to: parents, teachers, and Upādhyāyas (preceptors). The field of merit refers to: those who have attained from the stage of warmth up to Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment).』
羅三藐三菩提。貧窮田者：一切窮苦困厄之人。如來世尊是二種福田：一者、報恩田，二、功德田。法亦如是，是二種田。眾僧三種：一、報恩田，二、功德田，三、貧窮田。以是因緣，菩薩已受優婆塞戒，應當至心勤供養三寶。
「善男子！如來即是一切法藏，是故智者應當至心勤心供養生身、滅身、形像、塔廟！若於空野無塔像處，常當繫念尊重讚歎，若自力作，若勸人作；見人作時，心生歡喜；如其自有功德力者，要當廣教眾多之人而共作之。既供養已，於己身中莫生輕想，於三寶所亦應如是。凡所供養，不使人作，不為勝他，作時不悔，心不愁惱，合掌讚歎，恭敬尊重。若以一錢至無量寶，若以一綖至無量綖，若以一花至無量花，若以一香至無量香，若以一偈贊至無量偈贊，若以一禮至無量禮，若繞一匝至無量匝，若一時中乃至無量時，若自獨作若共人作，善男子！若能如是至心供養佛、法、僧者，若我現在及涅槃后，等無差別。見塔廟時，應以金、銀、銅、鐵、繩鎖、幡蓋、伎樂、香油、燈明而供養之。若見鳥獸踐蹋毀壞，要當塗治掃除令凈；暴風水火之所壞處，亦當自治。自若無力，當勸人治。或以金、銀、銅、鐵、土、木。若有塵土，灑掃除拂，若有垢污，以香水洗。若作寶塔及作寶像，作訖當
【現代漢語翻譯】 現代漢語譯本： 無上正等正覺（阿耨多羅三藐三菩提，Anuttara-samyak-sambodhi）。貧窮田是指：一切生活在窮困和苦難中的人。如來世尊是兩種福田：第一種是報恩田，第二種是功德田。佛法也是如此，是兩種田。僧眾有三種：第一種是報恩田，第二種是功德田，第三種是貧窮田。因為這個緣故，菩薩在受了優婆塞戒（在家男居士戒）后，應當以至誠之心勤奮地供養三寶（佛、法、僧）。
『善男子！如來就是一切佛法的寶藏，因此有智慧的人應當以至誠之心勤奮地供養如來的生身（在世之身）、滅身（涅槃后的舍利）、形像（佛像）、塔廟！如果在空曠的野外沒有塔和佛像的地方，應當常常心懷憶念，尊重讚歎。如果自己有能力就自己建造，或者勸別人建造；見到別人建造的時候，心裡生起歡喜；如果自己有功德和能力，一定要廣泛地教導更多的人一起來建造。供養完畢后，不要輕視自己，對於三寶也應該如此。凡是所做的供養，不強迫別人去做，不是爲了勝過別人，做的時候不後悔，心裡不憂愁煩惱，合掌讚歎，恭敬尊重。無論是用一文錢乃至無量的珍寶，無論是用一根絲線乃至無量的絲線，無論是用一朵花乃至無量的花，無論是用一炷香乃至無量的香，無論是用一句贊偈乃至無量的贊偈，無論是行一禮乃至無量的禮，無論是繞塔一圈乃至無量的圈，無論是在一個時間乃至無量的時間，無論是自己獨自做還是和別人一起做，善男子！如果能夠這樣至誠地供養佛、法、僧，無論是我現在住世還是涅槃之後，都是沒有差別的。見到塔廟的時候，應該用金、銀、銅、鐵、繩索、幡蓋、伎樂、香油、燈明來供養它。如果見到鳥獸踐踏毀壞，一定要修補整理，打掃乾淨；被暴風、水、火損壞的地方，也要自己修復。如果自己沒有能力，就勸別人修復。或者用金、銀、銅、鐵、土、木等材料。如果塔廟上有塵土，就灑掃擦拭，如果塔廟上有污垢，就用香水清洗。如果建造寶塔以及建造寶像，建造完畢后』
【English Translation】 English version: Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). 'Poor field' refers to: all people living in poverty and suffering. The Thus Come One (Tathagata) World Honored One is two kinds of fields of merit: the first is the field of repaying kindness, and the second is the field of merit. The Dharma is also like this, it is two kinds of fields. The Sangha (community of monks) is of three kinds: the first is the field of repaying kindness, the second is the field of merit, and the third is the field of poverty. Because of this reason, a Bodhisattva, having received the Upasaka (layman's) precepts, should diligently make offerings to the Three Jewels (Buddha, Dharma, Sangha) with utmost sincerity.
'Good man! The Thus Come One (Tathagata) is the treasury of all Dharmas, therefore, the wise should diligently and sincerely make offerings to the Thus Come One's living body (while alive), extinguished body (relics after Nirvana), images (Buddha statues), stupas (pagodas) and temples! If in an empty wilderness there is no stupa or image, one should constantly keep in mind respect and praise. If one has the ability, one should build it oneself, or persuade others to build it; when seeing others building it, one should feel joy in one's heart; if one has merit and ability, one must widely teach many people to build it together. After making offerings, do not belittle oneself, and one should be the same towards the Three Jewels. All offerings made should not be forced upon others, not for the sake of surpassing others, not regretting when doing it, not being worried or distressed in one's heart, but joining palms in praise, with reverence and respect. Whether it is with one coin to immeasurable treasures, whether it is with one thread to immeasurable threads, whether it is with one flower to immeasurable flowers, whether it is with one incense stick to immeasurable incense sticks, whether it is with one verse of praise to immeasurable verses of praise, whether it is with one bow to immeasurable bows, whether it is with one circumambulation to immeasurable circumambulations, whether it is in one moment to immeasurable moments, whether it is done alone or with others, good man! If one can thus sincerely make offerings to the Buddha, Dharma, and Sangha, whether I am now in the world or after Nirvana, there is no difference. When seeing a stupa or temple, one should offer it with gold, silver, copper, iron, ropes, banners, canopies, music, fragrant oil, and lamps. If one sees birds and beasts trampling and destroying it, one must repair and clean it; places damaged by storms, water, and fire should also be repaired by oneself. If one does not have the ability, one should persuade others to repair it. Or use materials such as gold, silver, copper, iron, earth, and wood. If there is dust, sweep and wipe it away; if there is dirt, wash it with fragrant water. If building a precious stupa or making a precious image, after finishing it'
以種種幡、蓋、香、花奉上。若無真寶，力不能辦，次以土木而造成之，成訖亦當幡、蓋、香、花、種種伎樂而供養之。若是塔中草木不凈，鳥獸死屍及其糞穢、萎花臭爛、悉當除去，蛇、鼠孔穴，當塞治之。銅像、木像、石像、泥像、金、銀、琉璃、頗梨等像，常當洗治，任力香涂。隨力造作種種瓔珞，乃至猶如轉輪聖王塔。精舍內當以香涂。若白土泥作塔像已，當以琉璃、頗梨、真珠、綾絹、彩綿、鈴磬、繩鎖而供養之。畫佛像時，彩中不雜膠乳雞子，應以種種花貫、散花、妙紼、明鏡、末香、涂香、散香、燒香、種種伎樂，歌舞供養。如晝，夜亦如是；如夜，晝亦如是。不如外道燒酥、大麥而供養之。終不以酥涂塔像身，亦不乳洗。不應造作半身佛像；若有形像身不具足，當密覆藏，勸人令治，治已具足，然後顯示。見像毀壞，應當至心供養恭敬，如完無別。如是供養要身自作，若自無力，當爲他使，亦勸他人令佐助之。
「若人能以四天下寶供養如來，有人直以種種功德尊重讚歎，至心恭敬，是二福德等無差別。所謂如來身心具足，身有微妙三十二相、八十種好、具足大力，心有十力、四無所畏、大悲、三念、五智三昧、三種法門、十一種空、觀十二緣智、無量禪定、具足七智、已能度到六波羅蜜岸。
【現代漢語翻譯】 現代漢語譯本 用各種各樣的幡（一種旗幟）、傘蓋、香、花來供奉佛塔。如果沒有真正的珍寶，力量不足以做到，就用泥土或木頭來建造佛塔。建成后，也應當用幡、傘蓋、香、花和各種各樣的音樂來供養它。如果塔中的草木不乾淨，有鳥獸的屍體以及糞便污穢，或者有枯萎腐爛的花朵，都應當清除掉。蛇和老鼠的洞穴，應當堵塞修補好。銅像、木像、石像、泥像，以及用金、銀、琉璃、頗梨（一種透明的寶石）等製成的佛像，應當經常清洗修繕，盡力塗上香。根據自己的能力製作各種各樣的瓔珞（一種裝飾品），乃至像轉輪聖王（統治世界的理想君王）的佛塔一樣莊嚴。精舍（僧侶居住的場所）內部應當用香塗抹。如果用白土泥製作佛塔和佛像，應當用琉璃、頗梨、珍珠、綾絹、彩綿、鈴磬、繩索來供養它。繪製佛像時，顏料中不要摻雜膠、乳、雞蛋，應當用各種各樣的花串、散花、精美的絲帶、明鏡、末香（香粉）、涂香（塗抹身體的香）、散香（焚燒的香）、各種各樣的音樂、歌舞來供養。白天如此，夜晚也如此；夜晚如此，白天也如此。不要像外道那樣燒酥油、大麥來供養。始終不要用酥油塗抹佛塔和佛像的身體，也不要用乳汁清洗。不應該製作半身佛像；如果有的佛像身體不完整，應當秘密地遮蓋起來，勸人修繕，修繕完整后，然後再展示出來。見到佛像毀壞，應當以至誠之心供養恭敬，如同完好無損一樣。像這樣供養佛塔佛像，一定要親自去做，如果自己沒有能力，應當請人幫忙，也勸他人幫助自己。
『如果有人能用四大部洲的珍寶來供養如來（佛陀），有人僅僅用各種各樣的功德來尊重讚歎如來，以至誠之心恭敬如來，這兩種福德是相等沒有差別的。因為如來身心都具足功德，身體有微妙的三十二相（佛陀的32種特殊體貌特徵）、八十種好（佛陀的80種較小的美好特徵），具足強大的力量，心有十力（佛陀的十種力量）、四無所畏（佛陀的四種無所畏懼的品質）、大悲（偉大的慈悲心）、三念（佛陀的三種正念）、五智三昧（五種智慧的禪定狀態）、三種法門（三種修行方法）、十一種空（十一種空的智慧）、觀十二緣智（觀察十二因緣的智慧）、無量禪定（無量的禪定境界）、具足七智（具足七種智慧）、已經能夠度到六波羅蜜（六種到達彼岸的方法）的彼岸。』
【English Translation】 English version Offer various banners (a type of flag), canopies, incense, and flowers to the stupa. If you do not have real treasures and lack the ability, then build it with earth or wood. After it is completed, you should also offer banners, canopies, incense, flowers, and various kinds of music. If the grass and trees in the stupa are unclean, or there are corpses of birds and animals, as well as excrement and filth, or withered and rotten flowers, all should be removed. The holes of snakes and rats should be blocked and repaired. Copper statues, wooden statues, stone statues, clay statues, and statues made of gold, silver, lapis lazuli, crystal (a transparent gemstone), etc., should be regularly cleaned and repaired, and incense should be applied as much as possible. Make various kinds of necklaces (a type of ornament) according to your ability, even as magnificent as the stupa of a Chakravartin (an ideal universal ruler). The interior of the monastery (a place where monks live) should be smeared with incense. If stupas and statues are made of white clay, they should be offered with lapis lazuli, crystal, pearls, silk fabrics, colored cotton, bells, ropes, and locks. When painting Buddha images, do not mix glue, milk, or eggs in the paints. You should offer various flower garlands, scattered flowers, exquisite streamers, bright mirrors, powdered incense, scented ointment, scattered incense (incense for burning), various kinds of music, singing, and dancing. As it is during the day, so it is at night; as it is at night, so it is during the day. Do not offer like the heretics by burning ghee and barley. Never smear the body of the stupa and Buddha images with ghee, nor wash them with milk. One should not create half-body Buddha images; if there are Buddha images with incomplete bodies, they should be secretly covered up, and people should be encouraged to repair them. After they are completely repaired, then they should be displayed. When you see a damaged image, you should offer it with utmost sincerity and respect, as if it were undamaged. To make such offerings, you must do it yourself. If you do not have the ability, you should ask others for help, and also encourage others to assist you.
'If someone can use the treasures of the four continents to offer to the Tathagata (Buddha), and someone simply uses various merits to respect and praise the Tathagata, and reveres the Tathagata with utmost sincerity, these two kinds of merit are equal and without difference. Because the Tathagata's body and mind are complete with merits, the body has the subtle thirty-two marks (the 32 special physical characteristics of the Buddha), the eighty minor marks (the 80 minor beautiful characteristics of the Buddha), and possesses great strength. The mind has the ten powers (the ten powers of the Buddha), the four fearlessnesses (the four qualities of fearlessness of the Buddha), great compassion, the three mindfulnesses (the three right mindfulnesses of the Buddha), the five wisdom samadhis (the meditative states of the five wisdoms), the three Dharma doors (the three methods of practice), the eleven kinds of emptiness (the wisdom of the eleven kinds of emptiness), the wisdom of observing the twelve links of dependent origination, immeasurable samadhis (immeasurable states of samadhi), complete with the seven wisdoms (complete with the seven types of wisdom), and is already able to cross to the other shore of the six paramitas (the six methods of reaching the other shore).'
若人能以如是等法讚歎佛者，是人則名真供養佛。
「云何名為供養於法？善男子！若能供養十二部經，名供養法。云何供養十二部經？若能至心信樂受持、讀誦、解說、如說而行，既自為己，復勸人行，是名供養十二部經。若能書寫十二部經，既書寫已，種種供養，如供養佛，唯除洗浴。若有供養、受持、讀誦如是經者，是則名為供養法也。供養法時，如供養佛。又復有法，謂菩薩一根，辟支佛人三根、三諦，若信是者，名供養法。若有供養髮菩提心受持戒者出家之人，向須陀洹至阿羅漢果，名供養僧。若有人能如是供養佛、法、僧寶，當知是人終不遠離十方如來，常與諸佛行住坐臥。善男子！若有人能如說多少供養如是三福田者，當知是人于無量世多受利益。
「善男子！菩薩二種：一者、在家，二者、出家。出家菩薩供養三寶，是不為難；在家供養，是乃為難。何以故？在家之人多惡因緣所纏繞故。」
優婆塞戒經卷第三 大正藏第 24 冊 No. 1488 優婆塞戒經
優婆塞戒經卷第四
北涼中印度三藏曇無讖譯
六波羅蜜品第十八
善生言：「世尊！如佛先說供養六方，六方即是六波羅蜜，是人則能增長財、命，如是之人有何等相？」
佛言
【現代漢語翻譯】 現代漢語譯本：如果有人能用這樣的方法讚美佛，這個人就叫做真正供養佛。
『怎樣叫做供養法呢？善男子！如果能夠供養十二部經，就叫做供養法。怎樣供養十二部經呢？如果能夠至誠地信奉、喜好、接受、奉持、讀誦、理解、解說，並且按照經中所說的去做，既為自己這樣做，又勸別人這樣做，這就叫做供養十二部經。如果能夠書寫十二部經，書寫完畢后，用種種方式供養，就像供養佛一樣，只是不用洗浴。如果有人供養、接受、奉持、讀誦這樣的經典，這就叫做供養法。供養法的時候，就像供養佛一樣。還有一種供養法，就是供養菩薩的一根（指菩薩所修的一種法門），辟支佛（Pratyekabuddha）的三根（指辟支佛所修的三種法門）、三諦（指苦、集、滅三種真諦），如果有人信奉這些，就叫做供養法。如果有人供養髮菩提心（Bodhi-citta）受持戒律的出家人，以及趨向須陀洹（Srotaapanna）果位直到阿羅漢（Arhat）果位的修行者，就叫做供養僧。如果有人能夠這樣供養佛、法、僧三寶，應當知道這個人終究不會遠離十方如來，常常與諸佛一起行走、站立、坐臥。善男子！如果有人能夠按照自己能力的大小供養這三種福田，應當知道這個人將在無量世中獲得很多利益。』
『善男子！菩薩有兩種：一種是在家的，一種是出家的。出家的菩薩供養三寶，這不難做到；在家的菩薩供養三寶，這才是難能可貴。為什麼呢？因為在家的人常常被各種惡劣的因緣所纏繞。』
《優婆塞戒經》卷第三 大正藏第24冊 No. 1488 《優婆塞戒經》
《優婆塞戒經》卷第四
北涼中印度三藏曇無讖（Dharmaraksa）譯
六波羅蜜品第十八
善生（Subhuti）問：『世尊！如果佛先前所說的供養六方，這六方就是六波羅蜜（Six Paramitas），這樣的人就能增長財富和壽命，這樣的人有什麼樣的相貌呢？』
佛說：
【English Translation】 English version: If a person can praise the Buddha with such methods, that person is called a true offering to the Buddha.
'What is called offering to the Dharma? Good man! If one can make offerings to the twelve divisions of scriptures, it is called offering to the Dharma. How does one offer to the twelve divisions of scriptures? If one can sincerely believe, delight in, accept, uphold, recite, understand, explain, and practice according to what is said, both for oneself and encouraging others to do so, this is called offering to the twelve divisions of scriptures. If one can write out the twelve divisions of scriptures, and after writing them, make various offerings as if offering to the Buddha, except for bathing. If there are those who offer, accept, uphold, and recite such scriptures, this is called offering to the Dharma. When offering to the Dharma, it is like offering to the Buddha. Furthermore, there is a Dharma, namely, the one root of a Bodhisattva (referring to a particular practice of a Bodhisattva), the three roots of a Pratyekabuddha (referring to the three practices of a Pratyekabuddha), and the three truths (referring to the three truths of suffering, accumulation, and cessation). If one believes in these, it is called offering to the Dharma. If one offers to those who have generated Bodhi-citta (the mind of enlightenment), uphold the precepts, and are ordained, as well as those who are progressing towards the fruit of Srotaapanna (stream-enterer) up to the fruit of Arhat (one who is worthy), this is called offering to the Sangha. If one can offer to the Buddha, Dharma, and Sangha in this way, know that this person will never be separated from the Tathagatas of the ten directions, and will always be with the Buddhas in walking, standing, sitting, and lying down. Good man! If one can offer to these three fields of merit according to one's ability, know that this person will receive many benefits in countless lifetimes.'
'Good man! There are two kinds of Bodhisattvas: one is a householder, and the other is ordained. It is not difficult for an ordained Bodhisattva to make offerings to the Three Jewels; it is difficult for a householder to make offerings. Why? Because householders are often entangled by various evil conditions.'
Upasaka Precept Sutra, Volume 3 Taisho Tripitaka Volume 24, No. 1488, Upasaka Precept Sutra
Upasaka Precept Sutra, Volume 4
Translated by Dharmaraksa (Dharmaraksa), Tripitaka Master from Central India during the Northern Liang Dynasty
Chapter 18: The Six Paramitas
Subhuti (Subhuti) said: 'World Honored One! If, as the Buddha previously said, offering to the six directions, and these six directions are the Six Paramitas (Six Perfections), then such a person can increase wealth and lifespan. What are the characteristics of such a person?'
The Buddha said:
：「善男子！若能不惜一切財物，常於他人作利益事，念于佈施，樂行佈施，隨有隨施，不問多少。當行施時，于身財物不生輕想；凈施不擇持戒、毀戒；讚歎佈施，見行佈施歡喜不妒；見有求者心則悅樂，起迎禮拜，施床命坐；前人咨問若不咨問，輒為讚歎佈施之果。見恐怖者，能為救護，處饑饉世，樂施飲食，雖作是施，不為果報，不求恩報施。不誑眾生，能贊三寶所有功德。不以斗稱雜余異賤欺誑於人，不樂酒博貪慾之心，常修慚羞愧恥之德，雖復巨富，心不放逸，多行惠施，不生憍慢。善男子！有是相者，當知是人則能供養施波羅蜜。
「善男子！若有人能凈身、口、意，常修軟心，不作罪過，設誤作者，常生愧悔，信是罪業，得惡果報，所修善事，心生歡喜；于小罪中生極重想，設其作已，恐怖憂悔。終不打罵瞋惱眾生。先意語言，言輒柔軟。見眾生已，生愛念心，知恩報恩，心不慳吝，不誑眾生。如法求財，樂作福德，所作功德常以化人。見窮苦者，身代受之，常修慈心，憐愍一切。見作惡者，能為遮護；見作善者，贊德說果，復以身力往營佐之。身不自由，令他自在。常修遠離瞋恚之心，或時暫起，覺生愧悔。實語、軟語，遠離兩舌及無義語。善男子！有是相者，當知是人則能供養戒波羅蜜。
【現代漢語翻譯】 現代漢語譯本： 『善男子！如果能夠不吝惜一切財物，經常為他人做有益的事情，心中想著佈施，樂於實行佈施，無論擁有多少都隨緣佈施，不計較數量的多少。在行佈施的時候，對於自身的財物不產生輕視的想法；以清凈心佈施，不選擇持戒或毀戒的人；讚歎佈施的行為，見到他人行佈施心生歡喜而不嫉妒；見到有求助的人，內心就感到喜悅快樂，起身迎接，禮貌地拜見，施與床座；對於前來求助的人，無論他們是否詢問，都主動為他們讚歎佈施的果報。見到身處恐怖境地的人，能夠為他們提供救護，在饑荒的年代，樂於施捨飲食，即使做了這些佈施，也不爲了求取果報，不求受施者的感恩回報。不欺騙眾生，能夠讚美三寶所有的功德。不使用不正的斗和秤，摻雜低劣的物品來欺騙他人，不喜好飲酒賭博，沒有貪婪的慾望，經常修習慚愧的品德，即使非常富有，內心也不放縱，多多行善佈施，不產生驕傲自滿的情緒。善男子！具有這些品行的人，應當知道這個人就能夠供養施波羅蜜（Dāna-pāramitā，佈施的圓滿）。』
『善男子！如果有人能夠清凈身、口、意，經常修習柔軟的心，不做罪惡的事情，即使不小心做了，也經常心生愧疚後悔，相信這些罪業會帶來惡的果報，對於所修的善事，內心生起歡喜；對於小的罪過，也產生極其嚴重的想法，即使已經做了，也會感到恐懼憂慮後悔。始終不會打罵、嗔怒眾生。總是先表達善意，說出的話總是柔和溫順。見到眾生，就生起愛念之心，知恩圖報，內心不慳吝，不欺騙眾生。如法地求取財富，樂於行作福德，所做的功德經常用來教化他人。見到窮困痛苦的人，願意以自身代替他們承受痛苦，經常修習慈悲之心，憐憫一切眾生。見到作惡的人，能夠為他們遮蔽防護；見到行善的人，讚美他們的德行，宣說善行的果報，並且親自出力幫助他們。即使自身不自由，也設法使他人獲得自由。經常修習遠離嗔恚之心，即使有時偶爾生起，也能立刻察覺並心生愧疚後悔。說真實的話、柔和的話，遠離兩舌和沒有意義的話。善男子！具有這些品行的人，應當知道這個人就能夠供養戒波羅蜜（Śīla-pāramitā，持戒的圓滿）。』
【English Translation】 English version: 'Good man! If one can unsparingly give away all possessions, constantly perform beneficial deeds for others, keep giving in mind, be happy to practice giving, give whatever one has, without asking how much. When giving, do not have contempt for one's own possessions; give purely, without choosing between those who uphold precepts and those who break them; praise giving, rejoice without jealousy when seeing others give; when seeing those who seek help, feel joy and happiness, rise to greet them, respectfully bow, and offer them a seat. Whether they ask or not, readily praise the results of giving. When seeing those in fear, be able to protect them; in times of famine, be happy to give food. Even when making such gifts, do not do so for the sake of reward, nor seek gratitude from the recipients. Do not deceive sentient beings, and be able to praise all the merits of the Three Jewels (Triratna). Do not use dishonest measures or mix in inferior goods to deceive people, do not indulge in drinking, gambling, or greed, and constantly cultivate the virtues of shame and remorse. Even if extremely wealthy, do not become complacent, give generously, and do not become arrogant. Good man! One who has these qualities should be known to be able to offer Dāna-pāramitā (the perfection of giving).'
'Good man! If one can purify body, speech, and mind, constantly cultivate a gentle heart, and not commit transgressions, and if one mistakenly does, constantly feel remorse and regret, believe that these transgressions will bring evil consequences, and feel joy in the good deeds one performs; regard even small transgressions as extremely serious, and even after committing them, feel fear, worry, and regret. Never strike, scold, or become angry with sentient beings. Always speak with good intentions, and speak softly and gently. Upon seeing sentient beings, generate loving-kindness, be grateful for kindness received, and not be stingy, and do not deceive sentient beings. Seek wealth lawfully, be happy to perform meritorious deeds, and constantly use the merits one makes to transform others. When seeing the poor and suffering, be willing to bear their suffering in their place, constantly cultivate loving-kindness, and have compassion for all beings. When seeing those who do evil, be able to shield and protect them; when seeing those who do good, praise their virtues, speak of the results of their good deeds, and assist them with one's own strength. Even if one's own body is not free, strive to make others free. Constantly cultivate a mind that is far from anger, and if it arises even temporarily, immediately recognize it and feel remorse and regret. Speak truthfully and gently, and avoid divisive speech and meaningless talk. Good man! One who has these qualities should be known to be able to offer Śīla-pāramitā (the perfection of morality).'
「善男子！若人能凈身、口、意業，眾生設以大惡事加，乃至不生一念瞋心，終不惡報；若來悔謝，即時受之。見眾生時，心常歡喜，見作惡者，生憐愍心。讚歎忍果，呵責瞋恚，說瞋果報多有苦毒。修施忍時，先及怨家。正觀五陰眾緣合和，若和合成，何故生瞋？深觀瞋恚乃是未來無量惡道受苦因緣，若暫生瞋，則生慚愧恐怖悔心。見他忍勝，不生妒嫉。善男子！有是相者，當知是人則能供養忍波羅蜜。
「善男子！若有人能不作懈怠，不受不貪坐臥等樂，如作大事功德力時，及營小事心亦如是。凡所作業，要令畢竟。作時不觀飢渴、寒熱、時與非時。不輕自身。大事未訖，不生悔心；作既終訖，自慶能辦。讚歎精進所得果報。如法得財，用皆以理。見邪進者，為說惡果。善教眾生令修精進，所作未竟，不中休息。修善法時，不隨他語。善男子！有是相者，當知是人則能供養進波羅蜜。
「善男子！若有人能凈身、口、意，樂處空閑若窟、若山、樹林、空舍，不樂憒鬧、貪著臥具，不樂聽說世間之事，不樂貪慾、瞋恚、愚癡。先語、軟語，常樂出家教化眾生，所有煩惱輕微軟薄，離惡覺觀，見怨修慈，樂說定報，心若逸亂，生怖愧悔，見邪定者，為說罪過，善化眾生置正定中。善男子！有是相者
【現代漢語翻譯】 現代漢語譯本 『善男子！如果有人能夠清凈身、口、意三業，即使眾生用極大的惡事加害於他，乃至不生起一絲一毫的嗔恨之心，最終也不會遭受惡報；如果對方前來懺悔道歉，立刻接受。見到眾生時，心中常常充滿歡喜，見到作惡的人，生起憐憫之心。讚歎忍辱的果報，呵斥嗔恚的過失，說明嗔恚的果報多有苦毒。修習佈施和忍辱時，首先及於怨家。正確地觀察五蘊（色、受、想、行、識）是眾緣和合而成，既然是因緣和合而成，為何要生起嗔恨？深刻地觀察嗔恚乃是未來無量惡道受苦的因緣，如果稍微生起嗔恨，就應當生起慚愧、恐怖和後悔之心。見到他人忍辱勝過自己，不生起嫉妒之心。善男子！具有這些相狀的人，應當知道這個人就能供養忍辱波羅蜜（Kṣānti-pāramitā，忍辱到彼岸）。』 『善男子！如果有人能夠不懈怠，不享受不貪戀安逸的坐臥等快樂，如同做大事、積功德時一樣努力，即使經營小事，心也同樣如此。凡是所做的事業，一定要使其最終完成。做事的時候不顧飢渴、寒冷、炎熱、時間是否合適。不輕視自己。大事沒有完成，不生起後悔之心；事情已經完成，就慶幸自己能夠辦成。讚歎精進所得到的果報。如法得到財富，使用都符合道理。見到修邪精進的人，為他們宣說惡果。善於教化眾生修習精進，所做的事情沒有完成，不中途休息。修習善法的時候，不隨從他人的言語。善男子！具有這些相狀的人，應當知道這個人就能供養精進波羅蜜（Vīrya-pāramitā，精進到彼岸）。』 『善男子！如果有人能夠清凈身、口、意三業，喜歡居住在空閑的地方，無論是洞窟、山林、樹林、空屋，不喜歡喧鬧，不貪戀床鋪等臥具，不喜歡聽聞世間的事情，不喜歡貪慾、嗔恚、愚癡。先用溫和的語言與人交談，常常喜歡出家教化眾生，所有的煩惱輕微而淡薄，遠離惡劣的覺觀，見到怨家修習慈悲，喜歡宣說禪定的果報，心如果散亂，就生起恐懼、慚愧和後悔，見到修習邪定的人，為他們宣說罪過，善於教化眾生安住于正定之中。善男子！具有這些相狀的人，應當知道…』
【English Translation】 English version 『Good man! If someone can purify their body, speech, and mind, even if beings inflict great evil upon them, to the point of not generating a single thought of anger, they will ultimately not receive evil retribution; if the other party comes to repent and apologize, they should immediately accept it. When seeing beings, their heart should always be filled with joy; when seeing those who do evil, they should generate a compassionate heart. They should praise the fruit of patience and forbearance, rebuke anger, and explain that the consequences of anger are mostly bitter and poisonous. When practicing giving and patience, they should first extend it to their enemies. They should correctly observe that the five aggregates (form, feeling, perception, mental formations, and consciousness) are a combination of various causes and conditions; since they are a combination of causes and conditions, why generate anger? They should deeply contemplate that anger is the cause and condition for suffering in countless evil realms in the future; if they generate anger even momentarily, they should generate shame, fear, and remorse. When seeing others surpass them in patience, they should not generate jealousy. Good man! One who possesses these characteristics should know that this person can offer to the Perfection of Patience (Kṣānti-pāramitā).』 『Good man! If someone can avoid laziness, not indulge in or crave the pleasures of sitting and lying down, and exert effort as if performing great deeds and accumulating merit, their mind should be the same even when managing small matters. Whatever work they undertake, they must ensure its completion. When working, they should disregard hunger, thirst, cold, heat, and whether the time is appropriate or not. They should not belittle themselves. If a major task is not completed, they should not generate regret; once the task is completed, they should rejoice in their ability to accomplish it. They should praise the fruits obtained through diligence. They should obtain wealth lawfully and use it reasonably. When seeing those who practice wrong diligence, they should explain the evil consequences to them. They should skillfully teach beings to cultivate diligence, and not rest until the work is completed. When cultivating good dharmas, they should not follow the words of others. Good man! One who possesses these characteristics should know that this person can offer to the Perfection of Diligence (Vīrya-pāramitā).』 『Good man! If someone can purify their body, speech, and mind, and enjoys dwelling in secluded places such as caves, mountains, forests, or empty houses, dislikes noise and commotion, does not crave bedding and other comforts, does not enjoy listening to worldly affairs, and dislikes greed, anger, and ignorance. They should speak gently and kindly, always delight in renouncing the household life to teach and transform beings, and their afflictions should be light and subtle. They should abandon evil thoughts and observations, cultivate loving-kindness towards enemies, delight in speaking about the rewards of samādhi (concentration), and if their mind becomes distracted, they should generate fear, shame, and remorse. When seeing those who practice wrong samādhi, they should explain the faults to them, and skillfully guide beings to abide in right samādhi. Good man! One who possesses these characteristics should know…』
，當知是人則能供養禪波羅蜜。
「善男子！若有人能凈、身、口、意，悉學一切世間之事，于貪、瞋、癡心不貪樂，不狂、不亂。憐愍眾生，善能供養父母、師長、和上、長老、耆舊有德，修不放逸。先語、軟語，不誑眾生，能分別說邪道、正道及善惡報，常樂寂靜出家修道，能以世事用教眾生，見學勝己，不生妒心，自勝他人，不生憍慢。受苦不憂，受樂不喜。善男子！有是相者，當知是人則能供養般若波羅蜜。
「善男子！一一方中各有四事，施方四者：一者：調伏眾生，二者、離對，三者、自利，四者、利他。若人于財不生慳惜，亦不分別怨親之相、時與非時，是人則能調伏眾生。于財不惜，故能行施，是故得離慳吝之惡，是名離對。欲施、施時、施已、歡喜，不生悔心，是故未來受人天樂至無上樂，是名自利。能令他人離於飢渴苦切之惱，故名利他。
「戒方四者：一者、莊嚴菩提，二者、離對，三者、自利，四者、利他。莊嚴菩提者，優婆塞戒至菩薩戒，能為阿耨多羅三藐三菩提初地根基，是名莊嚴。既受戒已，復得遠離惡戒、無戒，是名離對。受持戒已，得人天樂至無上樂，是名自利。既受戒已，施諸眾生無恐無畏，咸令一切離苦獲安，是名利他。
「忍方四者：一者、莊嚴
【現代漢語翻譯】 現代漢語譯本：當知此人便能供養禪波羅蜜（Dhyana Paramita，禪定到彼岸）。
『善男子！若有人能清凈身、口、意三業，通曉一切世間之事，對於貪婪、嗔恨、愚癡之心不貪戀，不癲狂、不迷亂。憐憫眾生，善於供養父母、師長、和尚（Upadhyaya，親教師）、長老、年長有德之人，修習不放逸。先以和善的言語與人交談，不說粗暴的言語，不欺騙眾生，能夠分辨解說邪道、正道以及善惡果報，常常喜好寂靜，出家修道，能夠用世間之事教化眾生，見到勝過自己的人，不生嫉妒之心，勝過他人，不生驕傲自滿之心。遭受苦難不憂愁，享受快樂不歡喜。善男子！具有這些品行的人，當知此人便能供養般若波羅蜜（Prajna Paramita，智慧到彼岸）。』
『善男子！每一方都有四件事，佈施方面有四件事：第一，調伏眾生；第二，遠離對立；第三，自利；第四，利他。如果有人對於財物不生慳吝之心，也不分別怨親的差別，不考慮時機是否合適，這個人便能調伏眾生。因為不吝惜財物，所以能夠行佈施，因此能夠遠離慳吝的惡習，這叫做遠離對立。想要佈施、佈施之時、佈施之後，都感到歡喜，不生後悔之心，因此未來能夠享受人天之樂，乃至無上之樂，這叫做自利。能夠使他人遠離飢渴困苦的煩惱，所以叫做利他。
持戒方面有四件事：第一，莊嚴菩提（Bodhi，覺悟）；第二，遠離對立；第三，自利；第四，利他。莊嚴菩提是指，從優婆塞（Upasaka，近事男）戒到菩薩（Bodhisattva）戒，能夠為阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）初地奠定根基，這叫做莊嚴。已經受戒之後，又能遠離惡戒、無戒，這叫做遠離對立。受持戒律之後，能夠得到人天之樂，乃至無上之樂，這叫做自利。已經受戒之後，給予眾生無恐無畏的佈施，使一切眾生遠離痛苦獲得安樂，這叫做利他。
忍辱方面有四件事：第一，莊嚴
【English Translation】 English version: Know that this person is then able to make offerings to Dhyana Paramita (Perfection of Meditation).
'Good man! If there is someone who can purify their body, speech, and mind, and learn all worldly matters, without being greedy for greed, hatred, and delusion, not being mad or confused. With compassion for sentient beings, being good at making offerings to parents, teachers, Upadhyaya (preceptor), elders, seniors with virtue, cultivating non-negligence. Speaking first with gentle words, not deceiving sentient beings, being able to distinguish and explain the wrong path, the right path, and the karmic consequences of good and evil, always delighting in tranquility, leaving home to cultivate the path, being able to use worldly matters to teach sentient beings, not being jealous when seeing someone more learned than oneself, not being arrogant when surpassing others. Not being sad when suffering, not being happy when enjoying pleasure. Good man! If someone has these qualities, know that this person is then able to make offerings to Prajna Paramita (Perfection of Wisdom).'
'Good man! In each direction, there are four things. In terms of giving, there are four things: first, to subdue sentient beings; second, to be free from opposition; third, to benefit oneself; fourth, to benefit others. If a person does not have stinginess towards wealth, and does not distinguish between enemies and relatives, or consider whether the time is appropriate or not, then this person is able to subdue sentient beings. Because they are not stingy with wealth, they are able to practice giving, and therefore they are able to be free from the evil of stinginess, this is called being free from opposition. Wanting to give, giving at the time, and being happy after giving, without feeling regret, therefore in the future they will receive the joy of humans and gods, up to the unsurpassed joy, this is called benefiting oneself. Being able to free others from the suffering of hunger and thirst, therefore it is called benefiting others.'
'In terms of precepts, there are four things: first, to adorn Bodhi (Enlightenment); second, to be free from opposition; third, to benefit oneself; fourth, to benefit others. Adorning Bodhi means that from the Upasaka (layman) precepts to the Bodhisattva precepts, it can lay the foundation for the first Bhumi (stage) of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), this is called adorning. Having already taken the precepts, one can also be free from evil precepts and no precepts, this is called being free from opposition. Having upheld the precepts, one can obtain the joy of humans and gods, up to the unsurpassed joy, this is called benefiting oneself. Having already taken the precepts, giving sentient beings fearlessness, causing all sentient beings to be free from suffering and obtain peace, this is called benefiting others.'
'In terms of patience, there are four things: first, to adorn
菩提，二者、離對，三者、自利，四者、利他。莊嚴菩提者，因忍故得修善，修善故得初地乃至阿耨多羅三藐三菩提，是名莊嚴。既修忍已，能離瞋惡，是名離對。忍因緣故，得人天樂至無上樂，是名自利。忍因緣故，人生喜心、善心、調心，是名利他。
「進方四者：一者、莊嚴菩提，二者、離對，三者、自利，四者、利他。莊嚴菩提者，因精進故得修善，修善法故得初地乃至阿耨多羅三藐三菩提，是名莊嚴。修善法時，離惡懈怠，是名離對。因是善法，得人天樂至無上樂，是名自利。教眾生修善，令離惡法，是名利他。
「禪方四者：一者、莊嚴菩提，二者、離對，三者、自利，四者、利他。莊嚴菩提者，因修如是禪定力故，獲得初地乃至阿耨多羅三藐三菩提，是名莊嚴。因是禪定修無量善，離惡覺觀，是名離對。修舍摩他因緣力故，常樂寂靜，得人天樂至無上樂，是名自利。斷諸眾生貪慾、瞋恚、狂癡之心，是名利他。
「智方四者：一者、莊嚴菩提，二者、離對，三者、自利，四者、利他。莊嚴菩提者，因修智慧獲得初地乃至阿耨多羅三藐三菩提，是名莊嚴。修智慧故，遠離無明，令諸煩惱不得自在，是名離對。除煩惱障及智慧障，是名自利。教化眾生令得調伏，是名利他。
「善
【現代漢語翻譯】 現代漢語譯本 『菩提（bodhi，覺悟）：二者，遠離對立；三者，自利；四者，利他。莊嚴菩提，是因為忍辱的緣故得以修習善法，修習善法的緣故得以證得初地乃至阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），這叫做莊嚴。既然修習了忍辱，就能遠離嗔恨惡念，這叫做遠離對立。因為忍辱的因緣，得到人天之樂乃至無上之樂，這叫做自利。因為忍辱的因緣，使人生起歡喜心、善良心、調伏心，這叫做利他。』 『精進方便有四種：一是莊嚴菩提，二是遠離對立，三是自利，四是利他。莊嚴菩提，是因為精進的緣故得以修習善法，修習善法的緣故得以證得初地乃至阿耨多羅三藐三菩提，這叫做莊嚴。修習善法時，遠離邪惡懈怠，這叫做遠離對立。因為這些善法，得到人天之樂乃至無上之樂，這叫做自利。教導眾生修習善法，使他們遠離惡法，這叫做利他。』 『禪定方便有四種：一是莊嚴菩提，二是遠離對立，三是自利，四是利他。莊嚴菩提，是因為修習這樣的禪定力，獲得初地乃至阿耨多羅三藐三菩提，這叫做莊嚴。因為這種禪定修習無量善法，遠離邪惡的覺觀，這叫做遠離對立。修習奢摩他（śamatha，止）的因緣力，常常安樂於寂靜，得到人天之樂乃至無上之樂，這叫做自利。斷除眾生貪慾、嗔恚、狂癡之心，這叫做利他。』 『智慧方便有四種：一是莊嚴菩提，二是遠離對立，三是自利，四是利他。莊嚴菩提，是因為修習智慧獲得初地乃至阿耨多羅三藐三菩提，這叫做莊嚴。修習智慧的緣故，遠離無明，使各種煩惱不得自在，這叫做遠離對立。去除煩惱障以及智慧障，這叫做自利。教化眾生使他們得到調伏，這叫做利他。』 『善』
【English Translation】 English version 『Bodhi (覺悟, enlightenment): The second is detachment from duality; the third is self-benefit; the fourth is benefiting others. To adorn Bodhi is to cultivate goodness through patience, and to attain the first Bhumi (地, stage) up to Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed perfect enlightenment) through cultivating goodness. This is called adornment. Having cultivated patience, one can be free from anger and evil, which is called detachment from duality. Because of the cause of patience, one obtains the joy of humans and gods up to unsurpassed joy, which is called self-benefit. Because of the cause of patience, one generates joy, goodness, and a tamed mind, which is called benefiting others.』 『There are four aspects of diligent effort: first, adorning Bodhi; second, detachment from duality; third, self-benefit; fourth, benefiting others. To adorn Bodhi is to cultivate goodness through diligence, and to attain the first Bhumi up to Anuttara-samyak-sambodhi through cultivating good dharmas. This is called adornment. When cultivating good dharmas, one is free from evil and laziness, which is called detachment from duality. Because of these good dharmas, one obtains the joy of humans and gods up to unsurpassed joy, which is called self-benefit. Teaching sentient beings to cultivate goodness, enabling them to be free from evil dharmas, is called benefiting others.』 『There are four aspects of Dhyana (禪定, meditation): first, adorning Bodhi; second, detachment from duality; third, self-benefit; fourth, benefiting others. To adorn Bodhi is to attain the first Bhumi up to Anuttara-samyak-sambodhi through cultivating such meditative power. This is called adornment. Because of this meditation, one cultivates immeasurable goodness and is free from evil perceptions. This is called detachment from duality. Because of the power of cultivating Śamatha (止, calming meditation), one is always joyful in tranquility and obtains the joy of humans and gods up to unsurpassed joy. This is called self-benefit. Cutting off the greed, hatred, and delusion of sentient beings is called benefiting others.』 『There are four aspects of wisdom: first, adorning Bodhi; second, detachment from duality; third, self-benefit; fourth, benefiting others. To adorn Bodhi is to attain the first Bhumi up to Anuttara-samyak-sambodhi through cultivating wisdom. This is called adornment. Because of cultivating wisdom, one is free from ignorance, preventing afflictions from being unrestrained. This is called detachment from duality. Removing the obstacles of affliction and the obstacles of wisdom is called self-benefit. Teaching and transforming sentient beings, enabling them to be tamed, is called benefiting others.』 『Good』
男子！或有說言：離戒無忍，離智無定，是故說有四波羅蜜。若能忍惡不還報者，即名為戒；若修禪定心不放逸，即是智慧；是故戒即是忍，慧即是定。離慧無定，離定無慧，是故慧即是定，定即是慧。離戒無進，離進無戒，是故戒即精進，精進即戒。離施無進，離進無施，是故施即精進，精進即施。故知無有六波羅蜜者。是義不然！何以故？智慧是因，佈施是果；精進是因，持戒是果；三昧是因，忍辱是果。然因與果，不得為一，是故應有六波羅蜜。若有說言：戒即是忍，忍即是戒。是義不然！何以故？戒從他得，忍不如是；有不受戒而能忍惡，為眾修善忍無數苦，無量世中代諸眾生受大苦惱，心不悔退，是故離戒應有忍辱。善男子！三昧即是舍摩他也，智慧即是毗婆舍那；舍摩他名緣一不亂，毗婆舍那名能分別；是故我於十二部經說定、慧異，當知定有六波羅蜜。如來所以最初先說檀波羅蜜，為調眾生。施時離貪，是故次說尸波羅蜜。施時能忍舍離之心，是故次說忍波羅蜜。施時心樂，不觀時節，是故次說進波羅蜜。施時心一，無有亂相，是故次說定波羅蜜。施時不為受生死樂，是故次說智波羅蜜。
「善男子！云何名為波羅蜜耶？施時不求內外果報，不觀福田及非福田，施一切財，心不吝惜，不擇時節，
【現代漢語翻譯】 現代漢語譯本 男子！或許有人說：『離開戒律就沒有忍辱，離開智慧就沒有禪定』，所以說只有四種波羅蜜（Paramita，到彼岸）。如果能夠忍受惡行而不報復，就叫做戒律；如果修習禪定而內心不放逸，那就是智慧；所以戒律就是忍辱，智慧就是禪定。離開智慧就沒有禪定，離開禪定就沒有智慧，所以智慧就是禪定，禪定就是智慧。離開戒律就沒有精進，離開精進就沒有戒律，所以戒律就是精進，精進就是戒律。離開佈施就沒有精進，離開精進就沒有佈施，所以佈施就是精進，精進就是佈施。』因此認為沒有六波羅蜜。這種說法是不對的！為什麼呢？智慧是因，佈施是果；精進是因，持戒是果；三昧（Samadhi，正定）是因，忍辱是果。然而因和果，不能混為一談，所以應該有六波羅蜜。如果有人說：『戒律就是忍辱，忍辱就是戒律。』這種說法是不對的！為什麼呢？戒律是從他人那裡獲得的，忍辱不是這樣；有人沒有受戒也能忍受惡行，爲了大眾而修行善事，忍受無數的痛苦，在無量世中代替眾生承受巨大的苦惱，內心不後悔退縮，所以即使沒有戒律也應該有忍辱。善男子！三昧就是舍摩他（Samatha，止），智慧就是毗婆舍那（Vipassana，觀）；舍摩他的意思是專注於一境而不散亂，毗婆舍那的意思是能夠分別事理；所以我於十二部經中說禪定和智慧是不同的，應當知道禪定有六波羅蜜。如來（Tathagata）之所以最初先說檀波羅蜜（Dana Paramita，佈施波羅蜜），是爲了調伏眾生。佈施時遠離貪婪，所以接著說尸波羅蜜（Sila Paramita，持戒波羅蜜）。佈施時能夠忍受舍離之心，所以接著說忍波羅蜜（Ksanti Paramita，忍辱波羅蜜）。佈施時內心快樂，不考慮時間，所以接著說進波羅蜜（Virya Paramita，精進波羅蜜）。佈施時心意專一，沒有散亂的現象，所以接著說定波羅蜜（Dhyana Paramita，禪定波羅蜜）。佈施時不爲了享受生死輪迴的快樂，所以接著說智波羅蜜（Prajna Paramita，智慧波羅蜜）。 『善男子！什麼叫做波羅蜜呢？佈施時不求內外的果報，不考慮是福田還是非福田，佈施一切財物，內心不吝嗇，不選擇時間，'
【English Translation】 English version Man! Someone might say: 'Without precepts, there is no forbearance; without wisdom, there is no concentration.' Therefore, it is said that there are only four Paramitas (Paramita, Perfection). If one can endure evil without retaliation, that is called precepts; if one cultivates meditation and the mind is not distracted, that is wisdom; therefore, precepts are forbearance, and wisdom is concentration. Without wisdom, there is no concentration; without concentration, there is no wisdom; therefore, wisdom is concentration, and concentration is wisdom. Without precepts, there is no diligence; without diligence, there are no precepts; therefore, precepts are diligence, and diligence is precepts. Without giving, there is no diligence; without diligence, there is no giving; therefore, giving is diligence, and diligence is giving.' Thus, they believe there are no six Paramitas. This is not correct! Why? Wisdom is the cause, and giving is the effect; diligence is the cause, and upholding precepts is the effect; Samadhi (Samadhi, concentration) is the cause, and forbearance is the effect. However, cause and effect cannot be considered the same, so there should be six Paramitas. If someone says: 'Precepts are forbearance, and forbearance is precepts.' This is not correct! Why? Precepts are obtained from others, but forbearance is not; some can endure evil without taking precepts, cultivate good deeds for the masses, endure countless sufferings, and in immeasurable lifetimes, bear great suffering for all beings without regret or retreat. Therefore, even without precepts, there should be forbearance. Good man! Samadhi is Samatha (Samatha, calming the mind), and wisdom is Vipassana (Vipassana, insight); Samatha means focusing on one object without distraction, and Vipassana means being able to distinguish things; therefore, in the twelve divisions of scriptures, I say that concentration and wisdom are different, and it should be known that concentration has six Paramitas. The Tathagata (Tathagata) initially spoke of Dana Paramita (Dana Paramita, Perfection of Giving) first to tame beings. When giving, one is free from greed, so Sila Paramita (Sila Paramita, Perfection of Morality) is spoken of next. When giving, one can endure the heart of renunciation, so Ksanti Paramita (Ksanti Paramita, Perfection of Patience) is spoken of next. When giving, the mind is joyful and does not consider the time, so Virya Paramita (Virya Paramita, Perfection of Diligence) is spoken of next. When giving, the mind is focused and there are no signs of distraction, so Dhyana Paramita (Dhyana Paramita, Perfection of Meditation) is spoken of next. When giving, one does not seek the pleasure of birth and death, so Prajna Paramita (Prajna Paramita, Perfection of Wisdom) is spoken of next. 'Good man! What is called Paramita? When giving, one does not seek internal or external rewards, does not consider whether it is a field of merit or not, gives all wealth without stinginess, and does not choose the time.'
是故名為施波羅蜜。乃至小罪，雖為身命尚不毀犯，是故名為戒波羅蜜。乃至惡人來割其身，忍而不瞋，是故名為忍波羅蜜。三月之中一偈贊佛，不休不息，是故名為進波羅蜜。具足獲得金剛三昧，是故名為禪波羅蜜。善男子！得阿耨多羅三藐三菩提時，具足成就六波羅蜜，是故名為智波羅蜜。
「善男子！菩薩有二：一者、在家，二者、出家。出家能凈六波羅蜜，是不為難；在家能凈，是乃為難。何以故？在家之人多惡因緣所纏繞故。」
優婆塞戒經雜品第十九
善生言：「世尊！菩薩已修六波羅蜜，能為眾生作何等事？」
「善男子！如是菩薩能拔沉沒苦海眾生。善男子！若有于財法食生慳，當知是人于無量世得癡貧報，是故菩薩修行佈施波羅蜜時，要作自利及利益他。善男子！若人樂施，一切怨仇悉生親想，不自在者皆得自在。信施因果，信戒因果，是人則得成就施果。善男子！有人說言：施即是意。所以者何？意是施根故。是義不然！何以故？施即五陰。所以者何？由身、口、意具足施故。佈施若為自利他利及自他利，則具五陰，如是佈施，即能莊嚴菩提之道。遠離煩惱，多財巨富，名施正果；壽命、色、力、安樂、辯才，名施余果。施果三種：有勝財故獲得勝果，有田勝故獲得勝
【現代漢語翻譯】 現代漢語譯本 因此稱為施波羅蜜（Dāna pāramitā，佈施的完成）。乃至對於小罪，即使犧牲生命也不違犯，因此稱為戒波羅蜜（Śīla pāramitā，持戒的完成）。乃至惡人來割截他的身體，也能忍耐而不生嗔恨，因此稱為忍波羅蜜（Kṣānti pāramitā，忍辱的完成）。在三個月之中，不停歇地用一偈來讚美佛，因此稱為進波羅蜜（Vīrya pāramitā，精進的完成）。具足獲得金剛三昧（Vajra samādhi，金剛定），因此稱為禪波羅蜜（Dhyāna pāramitā，禪定的完成）。善男子！當獲得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）時，具足成就六波羅蜜，因此稱為智波羅蜜（Prajñā pāramitā，智慧的完成）。
『善男子！菩薩有兩種：一是、在家菩薩，二是、出家菩薩。出家菩薩能夠清凈六波羅蜜，這並不困難；在家菩薩能夠清凈六波羅蜜，這才是困難的。為什麼呢？因為在家之人多被惡劣的因緣所纏繞。』
《優婆塞戒經·雜品》第十九
善生問道：『世尊！菩薩已經修習六波羅蜜，能為眾生做哪些事情呢？』
『善男子！這樣的菩薩能夠拔濟沉沒在苦海中的眾生。善男子！如果有人對於財物、佛法、食物產生慳吝，應當知道這個人在無量世中會得到愚癡貧窮的果報，所以菩薩修行佈施波羅蜜時，要做到自利和利益他人。善男子！如果有人樂於佈施，一切怨仇都會生起親近的想法，不自在的人都能得到自在。相信佈施的因果，相信持戒的因果，這樣的人就能成就佈施的果報。善男子！有人說：佈施就是意念。為什麼呢？因為意念是佈施的根本。這種說法是不對的！為什麼呢？佈施是五陰（Skandha，色、受、想、行、識）的體現。為什麼呢？因為由身、口、意具足佈施的緣故。佈施如果是爲了自利、他利以及自他兩利，就具足五陰，這樣的佈施，就能莊嚴菩提之道。遠離煩惱，多財巨富，稱為佈施的正果；壽命、容色、力量、安樂、辯才，稱為佈施的余果。佈施的果報有三種：因為有殊勝的財物所以獲得殊勝的果報，因為有殊勝的福田所以獲得殊勝的果
【English Translation】 English version Therefore, it is called Dāna pāramitā (Perfection of Giving). Even for minor offenses, one would not violate them even at the cost of one's life; therefore, it is called Śīla pāramitā (Perfection of Morality). Even if an evil person comes to cut off one's body, one endures without anger; therefore, it is called Kṣānti pāramitā (Perfection of Patience). For three months, one praises the Buddha with a verse without ceasing; therefore, it is called Vīrya pāramitā (Perfection of Diligence). One fully attains the Vajra samādhi (Diamond Samadhi); therefore, it is called Dhyāna pāramitā (Perfection of Meditation). Good man! When one attains Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), one fully accomplishes the six pāramitās; therefore, it is called Prajñā pāramitā (Perfection of Wisdom).
'Good man! There are two kinds of Bodhisattvas: one is a lay Bodhisattva, and the other is an ordained Bodhisattva. It is not difficult for an ordained Bodhisattva to purify the six pāramitās; it is difficult for a lay Bodhisattva to purify them. Why? Because lay people are often entangled by evil conditions.'
Upāsaka Precept Sutra, Miscellaneous Section 19
Shansheng said: 'World Honored One! What can a Bodhisattva who has cultivated the six pāramitās do for sentient beings?'
'Good man! Such a Bodhisattva can rescue sentient beings who are sinking in the sea of suffering. Good man! If someone is stingy with wealth, Dharma, and food, know that this person will receive the retribution of ignorance and poverty in countless lifetimes. Therefore, when a Bodhisattva practices Dāna pāramitā, they must benefit themselves and others. Good man! If someone enjoys giving, all enemies will develop thoughts of affection, and those who are not free will attain freedom. Believing in the cause and effect of giving, believing in the cause and effect of precepts, such a person will achieve the fruit of giving. Good man! Some say that giving is intention. Why? Because intention is the root of giving. This is not correct! Why? Giving is the five Skandhas (form, feeling, perception, volition, and consciousness). Why? Because giving is accomplished through body, speech, and mind. If giving is for the benefit of oneself, the benefit of others, and the benefit of both oneself and others, then it encompasses the five Skandhas. Such giving can adorn the path to Bodhi. Being free from afflictions, having great wealth, is called the direct result of giving; longevity, complexion, strength, happiness, eloquence are called the remaining results of giving. There are three kinds of results of giving: because of superior wealth, one obtains superior results; because of a superior field of merit, one obtains superior results.
果，施主勝故獲得勝果。向須陀洹至後身菩薩乃至成佛，是名勝田，施如是田，故得勝果。若有施物，具足妙好色、香、味、觸，是名財勝，以是物施，故得勝果。若有施主信心淳濃，施、戒、聞、慧，則得勝果。
「善男子！有智之人，施有五種：一者、至心施，二者、自手施，三者、信心施，四者、時節施，五者、如法求物施。善男子！至心施者，得何等果？若至心施者，是人則得多財饒寶，金銀、琉璃、車渠、馬瑙、真珠、珊瑚，像、馬、牛、羊，田、宅、奴、婢，多饒眷屬，至心施者，得如是果。自手施者，得何等果？自手施已，所得果報，如上所說，得已能用，自手施者得如是報。信心施者，得何等果？信心施已，所得果報，如上所說，常為父母、兄弟、宗親、一切眾生之所愛念，信心施者，加如是報。時節施者得何等果？時節施者所得果報，如上所說，所須之物隨時而得，時節施者，兼如是果。如法財施，得何等果？如法財施所得果報，如先所說，得是財已，王、賊、水、火所不能侵。
「若好色施，以是因緣，是人獲得微妙上色。若以香施，是人因是名稱遠聞。若以味施，是人因是眾樂見聞，既見聞已生愛重心。若好觸施，是人因是得上妙觸；受者受已，則能獲得壽命、色、力、安樂、辯
【現代漢語翻譯】 現代漢語譯本： 『果報的殊勝，是因為施主殊勝的緣故而獲得殊勝的果報。面向須陀洹（Srotapanna，入流果）到後身菩薩（Bodhisattva，菩薩）乃至成佛的聖賢，這被稱為殊勝的福田，向這樣的福田佈施，所以能得到殊勝的果報。如果所施之物，具備美好殊勝的色、香、味、觸，這被稱為財物殊勝，用這樣的財物佈施，所以能得到殊勝的果報。如果施主信心淳厚濃重，在佈施、持戒、聽聞佛法、修習智慧上精進，就能得到殊勝的果報。 『善男子！有智慧的人，佈施有五種：一是至誠懇切的佈施，二是親手佈施，三是具有信心的佈施，四是應時的佈施，五是用如法獲得的財物佈施。善男子！至誠懇切的佈施，能得到什麼樣的果報呢？如果至誠懇切的佈施，這個人就能得到很多財富珍寶，如金、銀、琉璃、車渠（Tridacna gigas，海中大貝）、瑪瑙（Agate）、真珠（Pearl）、珊瑚（Coral），以及象、馬、牛、羊，田地、住宅、奴僕、婢女，眾多眷屬，至誠懇切的佈施，能得到這樣的果報。親手佈施，能得到什麼樣的果報呢？親手佈施后，所得到的果報，如上面所說，得到后能夠使用，親手佈施能得到這樣的果報。具有信心的佈施，能得到什麼樣的果報呢？具有信心的佈施后，所得到的果報，如上面所說，常常被父母、兄弟、宗族親戚、一切眾生所愛戴思念，具有信心的佈施，能得到這樣的果報。應時的佈施，能得到什麼樣的果報呢？應時的佈施，所得到的果報，如上面所說，所需要的物品隨時都能得到，應時的佈施，兼有這樣的果報。用如法獲得的財物佈施，能得到什麼樣的果報呢？用如法獲得的財物佈施，所得到的果報，如先前所說，得到這些財物后，不會被國王、盜賊、水災、火災所侵奪。 『如果佈施美好的顏色，因為這樣的因緣，這個人就能獲得微妙殊勝的容貌。如果佈施香，這個人因此名聲遠揚。如果佈施美味，這個人因此受到大眾的喜愛和關注，既被大眾喜愛和關注后，就會產生愛慕和敬重之心。如果佈施美好的觸感，這個人因此能得到上妙的觸感；接受者接受后，就能獲得壽命、美色、力量、安樂、辯才。
【English Translation】 English version: 『The excellence of the result is obtained because of the excellence of the donor. Giving to worthy recipients, from Srotapanna (stream-enterer) to future Bodhisattvas (enlightenment beings) and even to Buddhas, is called a superior field of merit. Giving to such a field yields superior results. If the offering possesses excellent and wonderful qualities of form, scent, taste, and touch, it is called superior wealth. Giving with such wealth yields superior results. If the donor has pure and deep faith, and diligently practices giving, discipline, learning, and wisdom, they will obtain superior results. 『Good man! A wise person gives in five ways: first, with a sincere heart; second, with their own hands; third, with faith; fourth, at the right time; and fifth, with wealth obtained lawfully. Good man! What results does giving with a sincere heart bring? If one gives with a sincere heart, that person will obtain much wealth and treasure, such as gold, silver, lapis lazuli, Tridacna gigas (giant clam), agate, pearls, coral, elephants, horses, cattle, sheep, fields, houses, servants, and maids, and many relatives. Giving with a sincere heart brings such results. What results does giving with one's own hands bring? The results of giving with one's own hands are as described above: one can use what one obtains. Giving with one's own hands brings such results. What results does giving with faith bring? The results of giving with faith are as described above: one is always loved and cherished by parents, siblings, relatives, and all beings. Giving with faith brings such additional results. What results does giving at the right time bring? The results of giving at the right time are as described above: one obtains what one needs when one needs it. Giving at the right time brings such additional results. What results does giving with wealth obtained lawfully bring? The results of giving with wealth obtained lawfully are as described above: once one obtains this wealth, it cannot be seized by kings, thieves, floods, or fires. 『If one gives beautiful colors, because of this cause, that person will obtain subtle and superior appearance. If one gives fragrance, that person's name will be heard far and wide. If one gives delicious flavors, that person will be seen and heard by the masses with joy, and upon seeing and hearing, they will develop love and respect. If one gives pleasant touch, that person will obtain excellent touch; the recipient, upon receiving it, will obtain longevity, beauty, strength, happiness, and eloquence.』
才。善男子！有人說言：施於塔、像，不得壽命、色、力、安、辯，無受者故。是義不然！何以故？有信心故，施主信心而行佈施，是故應得如是五報。善男子！譬如比丘修集慈心，如是慈心實無受者，而亦獲得無量果報。施塔、像等亦應如是，得五果報。善男子！如人種谷，終不生菰，施於塔、像，亦復如是；以福田故，得種種果。是故我說田得果報，物得果報，主得果報。
「善男子！施有二種：一者、法施，二者、財施。法施則得財、法二報，財施唯還得財寶報。菩薩修行如是二施，為二事故：一、令眾生遠離苦惱，二、令眾生心得調伏。善男子！復有三施：一、以法施，二、無畏施，三、財物施。以法施者，教他受戒、出家、修道、白四羯磨，為壞邪見說于正法，能分別說實非實等，宣說四倒及不放逸，是名法施。若有眾生怖畏王者、師子、虎、狼、水、火、盜賊，菩薩見已，能為救濟，名無畏施。自於財寶破慳不吝，若好若丑，若多若少，牛、羊、象、馬，房舍、臥具、樹林、泉井，奴婢、僕使，水牛、駝驢，車乘、輦輿，瓶甕、釜鑊，繩床、坐具，銅鐵、瓦器，衣服、瓔珞，燈明、香、花，扇、蓋、帽、履，機杖、繩索，犁、耨、斧、鑿，草、木、水、石，如是等物，稱求者意，隨所須與，是名財
【現代漢語翻譯】 現代漢語譯本： 『善男子！有人說：『佈施給佛塔、佛像，不能得到壽命、美色、力量、安樂、辯才，因為沒有接受者。』這種說法是不對的！為什麼呢？因為有信心。佈施者以信心而行佈施，所以應當得到這五種果報。善男子！譬如比丘修習慈心，這樣的慈心實際上沒有接受者，但也獲得無量的果報。佈施佛塔、佛像等也應當如此，得到五種果報。善男子！如同人種植穀物，最終不會長出菰米，佈施給佛塔、佛像也是這樣；因為是福田的緣故，得到種種果報。所以我說田地能得到果報，物品能得到果報，佈施者能得到果報。』 『善男子！佈施有兩種：一是法施，二是財施。法施能得到財富和佛法兩種果報，財施只能得到財寶的果報。菩薩修行這兩種佈施，是爲了兩件事：一是使眾生遠離苦惱，二是使眾生的心得到調伏。善男子！又有三種佈施：一是法施，二是無畏施，三是財物施。法施是指教導他人受戒、出家、修道、舉行白四羯磨（Baisi羯磨，佛教儀式），爲了破除邪見而宣說正法，能夠分辨什麼是真實、什麼是不真實等，宣說四顛倒和不放逸，這叫做『法施』。如果有眾生害怕國王、獅子、老虎、狼、水、火、盜賊，菩薩見到后，能夠為他們救濟，這叫做『無畏施』。自己對於財寶破除慳吝，無論是好是壞，是多是少，牛、羊、象、馬，房舍、臥具、樹林、泉井，奴婢、僕使，水牛、駱駝、驢子，車乘、輦輿，瓶甕、釜鑊，繩床、坐具，銅鐵、瓦器，衣服、瓔珞，燈明、香、花，扇子、傘蓋、帽子、鞋子，機杖、繩索，犁、鋤、斧頭、鑿子，草、木、水、石，像這樣的物品，按照求取者的意願，隨他們所需要的給予，這叫做『財施』。
【English Translation】 English version: 'Good man! Some say: 'Giving to stupas and images does not result in longevity, beauty, strength, peace, or eloquence, because there is no recipient.' This is not true! Why? Because of faith. The giver performs the act of giving with faith, therefore they should receive these five rewards. Good man! For example, a Bhiksu (Bhiksu, Buddhist monk) cultivates loving-kindness; such loving-kindness actually has no recipient, yet it still obtains immeasurable rewards. Giving to stupas and images should also be like this, resulting in five rewards. Good man! Just as a person plants grain and it will never produce Zizania latifolia (菰米), so it is with giving to stupas and images; because it is a field of merit, one obtains various rewards. Therefore, I say that the field obtains rewards, the object obtains rewards, and the giver obtains rewards.' 'Good man! There are two kinds of giving: first, Dharma giving; second, material giving. Dharma giving results in both wealth and Dharma rewards, while material giving only results in wealth rewards. Bodhisattvas (Bodhisattva, enlightened being) practice these two kinds of giving for two reasons: first, to liberate sentient beings from suffering; second, to tame the minds of sentient beings. Good man! There are also three kinds of giving: first, Dharma giving; second, fearlessness giving; third, material giving. Dharma giving refers to teaching others to receive precepts, renounce the household life, cultivate the path, perform the white four Karmas (Baisi Karma, Buddhist ritual), speaking the correct Dharma to destroy wrong views, being able to distinguish between what is real and what is not, proclaiming the four inversions and non-negligence; this is called 'Dharma giving.' If there are sentient beings who fear kings, lions, tigers, wolves, water, fire, or thieves, and the Bodhisattva sees them and is able to rescue them, this is called 'fearlessness giving.' One breaks free from stinginess regarding wealth and treasures, whether they are good or bad, much or little, cows, sheep, elephants, horses, houses, bedding, forests, springs, wells, slaves, servants, water buffaloes, camels, donkeys, carriages, palanquins, bottles, pots, cauldrons, rope beds, seats, copper, iron, earthenware, clothing, necklaces, lamps, incense, flowers, fans, canopies, hats, shoes, stools, ropes, plows, hoes, axes, chisels, grass, wood, water, stones, and such things, according to the wishes of those who seek them, giving whatever they need; this is called 'material giving.'
施。若起僧坊及起別房，如上施與出家之人，唯除象、馬。
「善男子！施有四累：一、慳貪心，二、不修施，三、輕小物，四、求世報。如是四累，二法能壞：一、修無我，二、修無常。善男子！若欲樂施，當破五事：一者、瞋心，二者、慳心，三者、妒心，四者、惜身命，五者、不信因果；破是五事，常樂佈施。樂施之人，獲得五事：一者、終不遠離一切聖人，二者、一切眾生樂見、樂聞，三者、入大眾時不生怖畏，四者、得好名稱，五者、莊嚴菩提。
「善男子！菩薩之人名一切施，云何名為一切施也？善男子！菩薩摩訶薩如法求物，持以佈施，名一切施；恒以凈心施於受者，名一切施；少物能施，名一切施；所愛之物，破慳能捨，名一切施；施不求報，名一切施；施時不觀田以非田，名一切施；怨親等施，名一切施。菩薩施財，凡有二種：一者、眾生，二者、非眾生，於是二中乃至自身都不吝惜，名一切施；菩薩佈施，由憐愍心，名一切施；欲施、施時、施已不悔，名一切施。或時設以不凈物施，為令前人生喜心故。酒、毒、刀、杖、枷鎖等物，若得自在、若不自在，終不以施；不施病人不凈食藥；不劫他物乃至一錢持以佈施。菩薩施時雖得自在，終不罵打令諸僕使生瞋苦惱。如法財施，不求現
【現代漢語翻譯】 現代漢語譯本 『如果建造僧房或者另外的住所，像上面一樣施捨給出家之人，但是不包括大象和馬。
『善男子！施捨有四種障礙：一是慳吝貪婪的心，二是不修習施捨，三是輕視微小的物品，四是追求世間的回報。這四種障礙，可以用兩種方法來破除：一是修習無我，二是修習無常。善男子！如果想要樂於施捨，應當破除五件事：一是嗔恨心，二是慳吝心，三是嫉妒心，四是吝惜身命，五是不相信因果；破除這五件事，就能常常樂於佈施。樂於施捨的人，可以獲得五件事：一是終究不會遠離一切聖人，二是所有眾生都樂於見到、樂於聽到，三是進入大眾之中不會產生怖畏，四是得到好的名聲，五是莊嚴菩提（覺悟）。
『善男子！菩薩（覺悟的有情）的行為可以稱為一切施捨，什麼叫做一切施捨呢？善男子！菩薩摩訶薩（偉大的菩薩）如法地求取財物，然後用它來佈施，這叫做一切施捨；常常以清凈的心施捨給接受者，這叫做一切施捨；即使是少量的物品也能施捨，這叫做一切施捨；對於自己所珍愛的物品，能夠破除慳吝而捨棄，這叫做一切施捨；施捨時不求回報，這叫做一切施捨；施捨時不分別對象是否值得施捨，這叫做一切施捨；對怨家和親人都平等施捨，這叫做一切施捨。菩薩施捨財物，總共有兩種：一是施捨給眾生，二是施捨給非眾生，對於這兩種，乃至對於自己的身體都不吝惜，這叫做一切施捨；菩薩佈施，是出於憐憫之心，這叫做一切施捨；在想要施捨、施捨時、施捨后都不後悔，這叫做一切施捨。有時候即使施捨不乾淨的物品，也是爲了讓對方生起歡喜心。酒、毒藥、刀、棍棒、枷鎖等物品，無論能夠自主還是不能自主，最終都不會用來施捨；不施捨給病人不乾淨的食物和藥物；不搶劫他人的財物，哪怕是一文錢，然後用來佈施。菩薩施捨時即使能夠自主，最終也不會謾罵毆打，讓僕人和使者生起嗔恨和苦惱。如法獲得的財物進行施捨，不求現世的報應。
【English Translation】 English version 『Furthermore, if one builds monasteries or separate dwellings, and bestows them upon renunciants as described above, this excludes elephants and horses.』
『Good man! There are four impediments to giving: first, a mind of stinginess and greed; second, not cultivating giving; third, regarding small things as insignificant; and fourth, seeking worldly rewards. These four impediments can be destroyed by two practices: first, cultivating non-self; and second, cultivating impermanence. Good man! If you wish to delight in giving, you should overcome five things: first, anger; second, stinginess; third, jealousy; fourth, attachment to one's own life; and fifth, disbelief in cause and effect. By overcoming these five things, one will always delight in giving. A person who delights in giving obtains five things: first, they will never be separated from all the sages; second, all beings will delight in seeing and hearing them; third, they will not feel fear when entering a crowd; fourth, they will gain a good reputation; and fifth, they will adorn Bodhi (enlightenment).』
『Good man! The actions of a Bodhisattva (an enlightened being) are called all-giving. What is meant by all-giving? Good man! When a Bodhisattva Mahasattva (a great Bodhisattva) righteously seeks possessions and uses them for giving, this is called all-giving; constantly giving to the recipient with a pure mind, this is called all-giving; being able to give even small things, this is called all-giving; being able to overcome stinginess and give away what one cherishes, this is called all-giving; giving without seeking reward, this is called all-giving; giving without considering whether the recipient is worthy or unworthy, this is called all-giving; giving equally to enemies and relatives, this is called all-giving. A Bodhisattva's giving of wealth is of two kinds: first, to sentient beings; and second, to non-sentient beings. With regard to these two, they are not even stingy with their own body, this is called all-giving; a Bodhisattva's giving arises from compassion, this is called all-giving; not regretting wanting to give, giving, or having given, this is called all-giving. Sometimes, even impure things are given in order to make the recipient happy. Wine, poison, knives, clubs, shackles, and other such things will ultimately not be given, whether one is able to control it or not; impure food and medicine are not given to the sick; one does not rob others of their possessions, not even a single coin, and then use it for giving. Even when a Bodhisattva is able to control it when giving, they will ultimately not scold or beat their servants, causing them to become angry and distressed. Giving wealth obtained righteously, without seeking present rewards.'
在後世果報。施已常觀煩惱罪過，深觀涅槃功德微妙，除菩提已更無所求。施貧窮時，起悲愍心；施福田時，生喜敬心；施親友時，不生放舍心。若見乞者，則知所須隨相給與，不令發言。何以故？不待求施，得無量果。
「◎善男子！施主有三：謂下、中、上。不信業果，深著慳吝，恐財有盡，見來求者生瞋礙想，是名為下。雖信業果，于財生慳，恐有空竭，見來求者生於舍心，是名為中。深信業果，于財物所不生慳吝，觀諸財物是無常想，見來求者，有與則喜、無與則惱，以身䞃物而用與之，是名為上。復有下者，見來求者，䫌面不看，惡罵毀辱。復有中者，雖復施與，輕賤不敬。復有上者，未求便施，敬心而與。復有下者，為現報施；復有中者，為后報施；復有上者，憐愍故施。復有下者，為報恩施；復有中者，為業故施；復有上者，為法藏施。復有下者，畏勝故施；復有中者，等己故施；復有上者，不擇怨親。又復下者，有財言無；又復中者，多財言少；又覆上者，少索多與。施者無財，亦復三種：最下之人，見來求者，噁心瞋責；中品之人，見來求者，直言無物；上品之人，見來求者，自鄙無物，心生愁惱。善男子！又復下者，常為聖賢之所呵責；又復中者，常為賢聖之所憐愍；又覆上者，賢聖見已
【現代漢語翻譯】 現代漢語譯本 在來世獲得果報。佈施之後，應經常觀察自己的煩惱和罪過，深刻觀察涅槃（Nirvana）功德的微妙之處，除了追求菩提（Bodhi）之外，別無所求。佈施給貧窮的人時，生起悲憫之心；佈施給福田（指值得佈施的對象，如僧侶）時，生起歡喜和恭敬之心；佈施給親友時，不生起吝惜和捨不得的心。如果見到乞討者，要知道他們需要什麼，根據情況給予，不要讓他們開口請求。為什麼呢？因為不等待別人請求就佈施，能得到無量的果報。
◎善男子！佈施的人有三種：下等、中等、上等。不相信業果，深深執著于慳吝，害怕財富用盡，見到前來乞求的人就生起嗔恨和阻礙的想法，這叫做下等。雖然相信業果，但對財富生起慳吝之心，害怕財富空竭，見到前來乞求的人才勉強生起佈施的心，這叫做中等。深深相信業果，對於財物不生慳吝之心，觀察一切財物都是無常的，見到前來乞求的人，有就歡喜地給予，沒有就感到煩惱，用自己的身體和財物來佈施，這叫做上等。還有下等的人，見到前來乞求的人，板著臉不看，惡語謾罵和侮辱。還有中等的人，即使佈施，也輕視和不尊敬。還有上等的人，不等別人請求就佈施，以恭敬心給予。還有下等的人，爲了得到現世的報答而佈施；還有中等的人，爲了得到來世的報答而佈施；還有上等的人，因為憐憫的緣故而佈施。還有下等的人，爲了報恩而佈施；還有中等的人，爲了業力而佈施；還有上等的人，爲了法藏（Dharma treasure）而佈施。還有下等的人，因為害怕別人勝過自己而佈施；還有中等的人，爲了和自己相等而佈施；還有上等的人，不選擇怨家和親人。還有下等的人，明明有錢卻說沒有；還有中等的人，有很多錢卻說很少；還有上等的人，別人稍微索取就大量給予。佈施的人沒有錢，也有三種情況：最下等的人，見到前來乞求的人，惡狠狠地責罵；中等的人，見到前來乞求的人，直接說沒有東西；上等的人，見到前來乞求的人，自慚形穢，覺得自己沒有東西可以佈施，心中感到憂愁煩惱。善男子！還有下等的人，常常被聖賢所呵責；還有中等的人，常常被賢聖所憐憫；還有上等的人，賢聖見到后
【English Translation】 English version In future lives, one will receive karmic rewards. After giving, one should constantly observe one's own afflictions and transgressions, deeply contemplate the subtle virtues of Nirvana (涅槃), seeking nothing further than Bodhi (菩提). When giving to the poor, arouse a compassionate heart; when giving to a field of merit (福田, referring to worthy recipients of offerings, such as monks), generate a joyful and respectful heart; when giving to relatives and friends, do not give rise to a heart of reluctance or attachment. If one sees a beggar, one should know what they need and provide accordingly, without waiting for them to ask. Why? Because giving without waiting to be asked yields immeasurable fruits.
◎Good man! There are three types of givers: inferior, middling, and superior. Those who do not believe in karmic consequences, are deeply attached to stinginess, fear the depletion of their wealth, and generate thoughts of anger and obstruction towards those who come seeking, are called inferior. Those who believe in karmic consequences but are stingy with their wealth, fearing its exhaustion, and only reluctantly give when someone comes seeking, are called middling. Those who deeply believe in karmic consequences, are not stingy with their wealth, contemplate all possessions as impermanent, and rejoice when they have something to give to those who come seeking, but feel troubled when they have nothing to give, and use their body and possessions to give, are called superior. Furthermore, there are inferior people who scowl and refuse to look at those who come seeking, and hurl abuse and insults. There are middling people who, even when giving, are disrespectful and treat the recipient with contempt. There are superior people who give before being asked, and give with a respectful heart. There are inferior people who give for the sake of present rewards; there are middling people who give for the sake of future rewards; there are superior people who give out of compassion. There are inferior people who give to repay kindness; there are middling people who give because of karma; there are superior people who give for the sake of the Dharma treasure (法藏). There are inferior people who give out of fear of being surpassed; there are middling people who give to be equal to themselves; there are superior people who do not discriminate between enemies and relatives. Furthermore, there are inferior people who, having wealth, say they have none; there are middling people who, having much wealth, say they have little; there are superior people who give generously even when asked for little. Those who give without wealth also fall into three categories: the most inferior people harshly scold those who come seeking; the middling people directly say they have nothing; the superior people feel ashamed and distressed that they have nothing to give to those who come seeking. Good man! Furthermore, the inferior are constantly rebuked by sages and saints; the middling are constantly pitied by sages and saints; the superior, when seen by sages and saints,
心生歡喜。
「善男子！智人行施，為自他利，知財寶物是無常故，為令眾生生喜心故，為憐愍故，為壞慳故，為不求索後果報故，為欲莊嚴菩提道故。是故菩薩一切施已，不生悔心，不慮財盡，不輕財物，不輕自身，不觀時節，不觀求者，常念乞者如饑思食。親近善友，咨受正教，見來求者，心生歡喜，如失火家得出財物，歡喜讚歎，說財多過。施已生喜，如寄善人；復語乞者：『汝今真是我功德因！我今遠離慳貪之心，皆由於汝來乞因緣。』即于求者生親愛心。既施與已，復教乞者如法守護，勤修供養佛、法、僧寶。菩薩如是樂行施已，則得遠離一切放逸，雖以身份施於乞者，終不生於一念噁心，因是更增慈、悲、喜、舍。不輕受者，亦不自高，自慶有財稱求者意，增長信心，不疑業果。善男子！若能觀財是無常相，觀諸眾生作一子想，是人乃能施於乞者。善男子！是人不為慳結所動，如須彌山風不能動。如是之人，能為眾生而作歸依，是人能具檀波羅蜜。
「善男子！有智之人，為四事故，樂行惠施：一者、因施能破煩惱，二者、因施發種種愿，三者、因施得受安樂，四者、因施多饒財寶。善男子！無貪之心，名之為施。云何無貪？施即是業，物即是作，為業、為作具足佈施，名為無貪。因於佈施
【現代漢語翻譯】 心生歡喜。
『善男子！智者行佈施，是爲了自己和他人的利益，因為知道財寶是無常的，爲了讓眾生生起歡喜心，爲了憐憫眾生，爲了破除慳吝之心，爲了不求索佈施的後果回報，爲了莊嚴菩提之道。因此，菩薩在一切佈施之後，不生後悔之心，不擔心財物耗盡，不輕視財物，不輕視自身，不看時節，不看求施者，常常想著乞討者就像飢餓的人思念食物一樣。親近善友，請教正確的教導，見到前來求施的人，心中生起歡喜，就像失火的家庭得到財物一樣，歡喜讚歎，述說財物眾多的好處。佈施之後生起歡喜，就像寄託給好人一樣；又對乞討者說：『你現在真是我功德的因緣！我今天遠離慳貪之心，都是由於你來乞討的因緣。』因此對於求施者生起親愛之心。已經施與之後，又教導乞討者如法守護財物，勤奮地供養佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Sangha，僧團）三寶。菩薩像這樣樂於行佈施之後，就能遠離一切放逸，即使把自身施捨給乞討者，最終也不會生起一念噁心，因此更加增長慈、悲、喜、舍四無量心。不輕視接受佈施的人，也不自高自大，慶幸自己有財物可以滿足求施者的意願，增長信心，不懷疑業果。善男子！如果能夠觀察財物是無常的，把所有眾生看作自己的孩子一樣，這樣的人才能施捨給乞討者。善男子！這樣的人不會被慳吝的束縛所動搖，就像須彌山（Mount Sumeru，佛教宇宙觀中的聖山）一樣不會被風所動搖。這樣的人，能夠為眾生作為歸依之處，這樣的人能夠具足檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）。』
『善男子！有智慧的人，爲了四種原因，樂於行佈施：第一，因為佈施能夠破除煩惱；第二，因為佈施能夠發起種種願望；第三，因為佈施能夠得到安樂；第四，因為佈施能夠得到眾多財寶。善男子！沒有貪婪之心，就叫做佈施。什麼是沒有貪婪之心呢？佈施就是業，財物就是所作，爲了業、爲了所作而具足佈施，就叫做沒有貪婪之心。因為佈施
【English Translation】 Generating joy in the heart.
『Good man! A wise person practices giving for the benefit of themselves and others, knowing that wealth and treasures are impermanent. It is done to bring joy to sentient beings, out of compassion, to destroy stinginess, without seeking rewards or consequences, and to adorn the path to Bodhi (Enlightenment). Therefore, after giving everything, a Bodhisattva (Enlightenment Being) does not feel regret, does not worry about the depletion of wealth, does not despise wealth, does not despise themselves, does not consider the timing, does not consider the seeker, and always thinks of beggars as the hungry think of food. They associate with good friends, consult and receive correct teachings, and when they see someone coming to beg, joy arises in their hearts, like finding treasure after a house fire. They rejoice, praise, and speak of the abundance of wealth. Joy arises after giving, like entrusting something to a good person. They further say to the beggar: 『You are truly the cause of my merit! Today, I am far from the mind of stinginess, all because of your coming to beg.』 Thus, they develop a loving heart towards the seeker. After giving, they also teach the beggar to protect the wealth according to the Dharma (Buddhist teachings), and diligently make offerings to the Triple Gem: the Buddha (Enlightened One), the Dharma, and the Sangha (Monastic community). When a Bodhisattva joyfully practices giving in this way, they can stay away from all negligence. Even if they give their own body to a beggar, they will never generate a single thought of evil. Because of this, they further increase loving-kindness, compassion, joy, and equanimity. They do not despise the receiver, nor do they become arrogant. They rejoice in having wealth to fulfill the seeker's wishes, increase faith, and do not doubt the results of karma. Good man! If one can see wealth as impermanent and regard all beings as their own children, then that person can give to beggars. Good man! Such a person is not moved by the bonds of stinginess, just as Mount Sumeru (the sacred mountain in Buddhist cosmology) cannot be moved by the wind. Such a person can be a refuge for sentient beings, and can fully possess Dāna-pāramitā (the perfection of giving).』
『Good man! A wise person is happy to give for four reasons: first, because giving can break through afflictions; second, because giving can generate various vows; third, because giving can receive happiness; fourth, because giving can receive abundant wealth. Good man! A mind without greed is called giving. What is without greed? Giving is karma, and wealth is the action. To have giving complete with karma and action is called without greed. Because of giving
破煩惱者，既行惠施，破慳貪、嫉妒、瞋恚、愚癡。云何因施發種種愿？因是施已，能發種種善惡等愿，因善惡愿得善惡果。何以故？誓願力故。云何因施得受安樂？因是施故受人天樂，至無上樂。云何因施多饒財寶？因是施故，所求金、銀乃至畜生，如意即得。善男子！若人樂施，是人即壞五弊惡法：一者、邪見，二者、無信，三者、放逸，四者、慳吝，五者、瞋礙。離是惡已，心生歡喜，因歡喜故，乃至獲得真正解脫。是人現在得四果報：一者、一切樂見乃至怨家，二者、善名流佈遍於四方，三者、入大眾時心無怖畏，四者、一切善人樂來親附。善男子！修行施已，其心無悔。是人若以客塵煩惱故墮于地獄，雖處惡處，不饑不渴，以是因緣離二種苦：一、鐵丸苦，二、鐵漿苦。若畜生身，所須易得，無所匱乏。若餓鬼身，不受飢渴，常得飽滿。若得人身，壽命、色、力、安樂、辯才，及信、戒、施、多聞、智慧，勝於一切；雖處惡世，不為惡事，惡法生時，終不隨受，于怖畏處不生恐怖。若受天身，十事殊勝。
「善男子！有智之人，為二事故，能行佈施：一者、調伏自心，二者、壞怨瞋心；如來因是名無上尊。善男子！智者施已，不求受者愛念之心，不求名稱免於怖畏，不求善人來見親附，亦不求望天人
【現代漢語翻譯】 現代漢語譯本 破除煩惱的人，在行佈施時，能破除慳貪、嫉妒、瞋恚、愚癡。如何因佈施而生起種種願望呢？因為佈施的緣故，能夠生起種種善或惡的願望，因為善惡的願望而得到善惡的果報。為什麼呢？因為誓願的力量。如何因佈施而得到安樂呢？因為佈施的緣故，能享受人天之樂，乃至無上的快樂。如何因佈施而獲得眾多財寶呢？因為佈施的緣故，所求的金、銀乃至畜生，都能如意得到。善男子！如果有人樂於佈施，這個人就能破除五種弊端惡法：一是邪見，二是無信，三是放逸，四是慳吝，五是瞋礙。遠離這些惡法后，心中生起歡喜，因為歡喜的緣故，乃至獲得真正的解脫。這個人現在就能得到四種果報：一是所有人都樂意見到，乃至怨家也是如此；二是善名流佈遍於四方；三是進入大眾場合時心中沒有怖畏；四是一切善人都樂意前來親近依附。善男子！修行佈施之後，心中沒有後悔。這個人如果因為客塵煩惱的緣故而墮入地獄，即使身處惡劣之處，也不會感到飢餓和口渴，因為這個因緣而遠離兩種痛苦：一是鐵丸的痛苦，二是鐵漿的痛苦。如果轉生為畜生，所需的物品容易得到，不會有所匱乏。如果轉生為餓鬼，不會遭受飢餓和口渴，常常得到飽滿。如果得到人身，壽命、容色、力量、安樂、辯才，以及信心、戒律、佈施、多聞、智慧，都勝過一切；即使身處惡劣的世道，也不會做惡事，惡法生起時，終究不會隨順接受，在恐怖畏懼的地方也不會產生恐怖。如果得到天人的身體，會有十種殊勝之處。
『善男子！有智慧的人，爲了兩件事，能夠行佈施：一是調伏自己的心，二是破除怨恨瞋怒之心；如來因為這個原因而被稱為無上尊。善男子！有智慧的人佈施之後，不求受施者愛念自己，不求名稱，不求免於怖畏，不求善人前來親近依附，也不期望天人。
【English Translation】 English version One who has broken free from afflictions, in performing generosity, breaks free from stinginess, jealousy, anger, and ignorance. How does one generate various vows through giving? Because of this giving, one can generate various good or bad vows, and because of good or bad vows, one obtains good or bad results. Why? Because of the power of vows. How does one obtain peace and happiness through giving? Because of this giving, one experiences the happiness of humans and gods, up to unsurpassed happiness. How does one obtain abundant wealth through giving? Because of this giving, whatever one seeks, be it gold, silver, or even livestock, one obtains as desired. Good man! If a person delights in giving, that person immediately destroys five evil and corrupt practices: first, wrong views; second, lack of faith; third, indulgence; fourth, stinginess; fifth, anger and obstruction. Having abandoned these evils, joy arises in the heart, and because of this joy, one even attains true liberation. This person now obtains four kinds of rewards: first, everyone is happy to see them, even enemies; second, their good name spreads throughout the four directions; third, when entering a crowd, their heart is without fear; fourth, all good people are happy to come and be close to them. Good man! Having practiced giving, their heart is without regret. If this person, due to defilements of adventitious dust (客塵煩惱), falls into hell, even though in an evil place, they will not be hungry or thirsty, and because of this cause, they will be free from two kinds of suffering: first, the suffering of iron pellets; second, the suffering of molten iron. If reborn as an animal, what is needed is easily obtained, without any lack. If reborn as a hungry ghost, they will not suffer from hunger or thirst, and will always be full. If they obtain a human body, their lifespan, complexion, strength, peace, eloquence, as well as faith, discipline, giving, learning, and wisdom, will surpass all others; even though in an evil world, they will not do evil deeds, and when evil arises, they will never follow it, and in fearful places, they will not generate fear. If they receive a heavenly body, they will have ten superior qualities.
'Good man! A wise person, for two reasons, can practice giving: first, to subdue their own mind; second, to destroy the mind of resentment and anger; the Tathagata (如來) is called the Unsurpassed Honored One because of this. Good man! A wise person, having given, does not seek the recipient's love and affection, does not seek fame, does not seek to be free from fear, does not seek good people to come and be close to them, nor do they expect gods and humans.
果報。觀於二事：一者、以不堅財易於堅財，二者、終不隨順慳吝之心。何以故？如是財物，我若終沒，不隨我去，是故應當自手施與，我今不應隨失生惱，應當隨施生於歡喜。善男子！施者先當自試其心，以外物施；知心調已，次施內物。因是二施，獲得二法：一者、永離諸有，二者、得正解脫。善男子！如人遠行，身荷重擔，疲苦勞極，舍之則樂。行施之人，見來求者，舍財與之，心生喜樂，亦復如是。
「善男子！智者常作如是思惟：『欲令此物隨逐我身至後世者，莫先於施。』復當深觀貧窮之苦，豪貴快樂，是故繫心常樂行施。善男子！若人有財，見有求者，言無言懅，當知是人已說來世貧窮薄德，如是之人名為放逸。善男子！無財之人，自說無財，是義不然。何以故？一切水草人無不有，雖是國主，不必能施，雖是貧窮，非不能施。何以故？貧窮之人亦有食分，食已洗器，棄盪滌汁，施應食者，亦得福德。若以塵麨施於蟻子，亦得無量福德果報。天下極貧，誰當無此塵許麨也？誰有一日食三揣麨，命不全者？是故諸人應以食半施於乞者。善男子！極貧之人，誰有赤裸無衣服者？若有衣服，豈無一綖施人系瘡，一指許財作燈炷耶？善男子！天下之人，誰有貧窮當無身者？如其有身，見他作福，身應往助
【現代漢語翻譯】 現代漢語譯本 果報。觀察兩種情況：第一，用不堅固的財物換取堅固的財物；第二，始終不順從慳吝的心。為什麼呢？這樣的財物，我如果最終死去，不能隨我而去，所以應當親手佈施出去。我現在不應該因為失去而生惱怒，應當因為佈施而生歡喜。善男子！佈施的人首先應當自己試驗自己的心，用外在的財物佈施；知道心已經調伏，然後佈施內在的財物。因為這兩種佈施，獲得兩種法益：第一，永遠脫離各種有（存在）；第二，得到真正的解脫。善男子！就像有人遠行，身上揹著沉重的負擔，疲憊困苦到了極點，捨棄它就快樂了。行佈施的人，見到前來乞求的人，捨棄財物給他們，心中生起喜悅，也是這樣。
『善男子！有智慧的人常常這樣思考：『想要讓這些財物跟隨我的身體到後世去，沒有比佈施更優先的了。』又應當深刻地觀察貧窮的痛苦，豪貴的快樂，因此係念於心，常常喜歡行佈施。善男子！如果有人有財物，見到有乞求的人，說沒有或者吝嗇，應當知道這個人已經預言了來世的貧窮和淺薄的福德，這樣的人叫做放逸。善男子！沒有財物的人，說自己沒有財物，這個說法是不對的。為什麼呢？一切水草人沒有不擁有的，即使是國王，不一定能夠佈施，即使是貧窮的人，並非不能佈施。為什麼呢？貧窮的人也有食物的份額，吃完飯洗碗，丟棄洗碗的污水，佈施給應該得到食物的人，也能得到福德。如果用一點麵粉佈施給螞蟻，也能得到無量的福德果報。天下最貧窮的人，誰會沒有這一點麵粉呢？誰有一天吃三小團麵粉，性命就不能保全呢？所以人們應該把一半的食物佈施給乞討的人。善男子！極其貧窮的人，誰會沒有衣服呢？如果有衣服，難道沒有一根線可以用來給別人系瘡，一指甲蓋大小的財物可以用來做燈芯嗎？善男子！天下的人，誰有貧窮到沒有身體的呢？如果他有身體，看到別人做善事，身體就應該去幫助。
【English Translation】 English version Karmic Retribution. Observe two things: first, exchange impermanent wealth for permanent wealth; second, never comply with a miserly heart. Why? Such wealth, if I eventually die, cannot follow me. Therefore, I should give it away with my own hands. I should not be annoyed by losing it now, but should rejoice in giving it away. Good man! The giver should first test his own heart by giving away external things; knowing that the heart has been tamed, then give away internal things. Because of these two kinds of giving, two benefits are obtained: first, to be forever free from all existences; second, to attain true liberation. Good man! It is like a person traveling far, carrying a heavy burden on his body, exhausted and weary, and finding joy in abandoning it. The person who practices giving, seeing those who come to beg, gives away wealth to them, and joy arises in his heart, it is also like that.
Good man! The wise always think like this: 'If you want these things to follow my body to the next life, there is nothing more important than giving.' You should also deeply observe the suffering of poverty and the happiness of wealth, so keep your mind on giving alms. Good man! If a person has wealth, and when he sees someone begging, he says he has nothing or is stingy, you should know that this person has predicted poverty and meager blessings in the next life. Such a person is called negligent. Good man! A person who has no wealth, saying that he has no wealth, is not right. Why? Everyone has water and grass, even a king may not be able to give, even a poor person is not unable to give. Why? Poor people also have a share of food. After eating, washing the dishes, and discarding the dishwashing water, giving it to those who should receive food will also gain merit. If you give a little flour to ants, you will also get immeasurable merit and karmic rewards. Who in the world is so poor that they don't have this bit of flour? Who can eat three small balls of flour a day and not save their life? Therefore, people should give half of their food to beggars. Good man! Who is so poor that they have no clothes? If you have clothes, don't you have a thread to tie a sore for someone, or a fingernail's worth of wealth to make a lamp wick? Good man! Who in the world is so poor that they have no body? If he has a body, and sees others doing good deeds, his body should go to help.
，歡喜無厭，亦名施主，亦得福德，或時有分，或有與等，或有勝者。以是因緣，我受波斯匿王食時，亦咒愿王及貧窮人所得福德等無差別。善男子！如人買香，涂香、末香、散香、燒香，如是四香，有人觸者，買者、量者等聞無異，而是諸香不失毫釐。修施之德，亦復如是；若多若少，若粗若細，若隨喜心，身往佐助，若遙見聞心生歡喜，其心等故，所得果報無有差別。
「善男子！若無財物，見他施已心不喜信，疑于福田，是名貧窮。若多財寶，自在無礙，有良福田，內無信心，不能奉施，亦名貧窮。是故智者，隨有多少，任力施與，除佈施已，無有能得人天之樂至無上樂。是故我于契經中說：『智者自觀餘一揣食，自食則生，施他則死，猶應施與，況復多耶！』善男子！智者當觀財是無常，是無常故，于無量世失壞秏減，不得利益；雖是無常，而能施作無量利益，云何慳惜不佈施也？智者復觀世間，若有持戒、多聞，持戒、多聞因緣力故，乃至獲得阿羅漢果，雖得是果，不能遮斷飢渴等苦。若阿羅漢難得房舍、衣服、飲食、臥具、病藥，皆由先世不施因緣。破戒之人若樂行施，是人雖墮餓鬼、畜生，常得飽滿，無所乏少。善男子！除佈施已，不得二果：一者、自在，二者、解脫。若持戒人，雖得生天，不
【現代漢語翻譯】 現代漢語譯本：歡喜而不知滿足，這樣的人也稱為施主，也能獲得福德，或者有時與施者所得福德相等，或者超過施者。因為這個因緣，我接受波斯匿王（Prasenajit，古代憍薩羅國國王）供養時，也祝願國王和貧窮人所得的福德相等沒有差別。善男子！就像有人買香，涂香、末香、散香、燒香，這四種香，有人觸控它，買它的人，稱量它的人，都聞到一樣的香味，而這些香的味道沒有絲毫減少。修習佈施的功德也是這樣；無論多少，無論粗細，如果隨喜，親自去幫助，或者遠遠地看見聽見，心裡生起歡喜，因為心念平等，所以得到的果報沒有差別。 善男子！如果沒有財物，看見別人佈施後心里不歡喜不相信，懷疑福田（merit field，指值得佈施的對象），這叫做貧窮。如果有很多財寶，自在無礙，有好的福田，內心沒有信心，不能奉獻佈施，也叫做貧窮。所以智者，無論有多少，盡力佈施，除了佈施以外，沒有能得到人天之樂乃至無上之樂的。所以我于契經（sutra，佛經）中說：『智者自己觀察，只剩下一團食物，自己吃了就活，施捨給別人就死，也應該施捨給別人，何況還有更多呢！』善男子！智者應當觀察，財富是無常的，因為無常，所以在無量世中會損失耗減，得不到利益；雖然是無常的，卻能施作無量利益，為什麼還要慳吝不佈施呢？智者又觀察世間，如果有人持戒、多聞，因為持戒、多聞的因緣力，乃至獲得阿羅漢果（Arhat，佛教修行證悟的最高果位），即使得到這個果位，也不能遮斷飢渴等苦。如果阿羅漢難以得到房舍、衣服、飲食、臥具、醫藥，都是因為前世不佈施的因緣。破戒的人如果樂於行施，這個人即使墮入餓鬼、畜生道，常常得到飽滿，沒有什麼缺乏。善男子！除了佈施以外，不能得到兩種果報：一是自在，二是解脫。如果持戒的人，即使能夠生天，不
【English Translation】 English version: Rejoicing without satiety, such a person is also called a benefactor, and can also obtain blessings, sometimes equal to those of the giver, or even surpassing them. Because of this cause and condition, when I receive food from King Prasenajit (Prasenajit, king of ancient Kosala), I also wish that the blessings obtained by the king and the poor are equal and without difference. Good man! Just like someone buying incense, whether it's incense for applying, powdered incense, scattered incense, or burning incense, these four types of incense, whoever touches it, the buyer, the one who measures it, all smell the same fragrance, and the fragrance of these incenses does not diminish in the slightest. The merit of practicing giving is also like this; whether it's much or little, whether it's coarse or fine, if one rejoices, personally goes to help, or sees and hears from afar and generates joy in the heart, because the mind is equal, the resulting rewards are without difference. Good man! If one has no wealth, and after seeing others giving, one's heart is not joyful and does not believe, doubting the field of merit (merit field, referring to the worthy recipients of giving), this is called poverty. If one has much wealth and treasures, is free and unobstructed, has a good field of merit, but has no faith in the heart and cannot offer giving, this is also called poverty. Therefore, the wise, no matter how much they have, give according to their ability, for apart from giving, there is no way to obtain the joys of humans and gods, up to the unsurpassed joy. Therefore, I said in the sutra (sutra, Buddhist scripture): 'The wise should observe that if they have only one lump of food left, if they eat it themselves, they will live, but if they give it to others, they will die, yet they should still give it to others, how much more so if they have more!' Good man! The wise should observe that wealth is impermanent, and because it is impermanent, it will be lost and diminished in countless lifetimes, without gaining benefit; although it is impermanent, it can create immeasurable benefits, why be stingy and not give? The wise also observe the world, if someone upholds precepts and is learned, because of the power of upholding precepts and being learned, even if they attain the fruit of Arhat (Arhat, the highest state of enlightenment in Buddhism), even if they attain this fruit, they cannot cut off the suffering of hunger and thirst. If an Arhat finds it difficult to obtain housing, clothing, food, bedding, and medicine, it is all because of the cause and condition of not giving in past lives. If a person who breaks precepts is happy to practice giving, even if this person falls into the realms of hungry ghosts and animals, they will often be full and lack nothing. Good man! Apart from giving, one cannot obtain two fruits: one is freedom, and the other is liberation. If a person who upholds precepts, even if they can be born in the heavens, not
修施故，不得上食，微妙瓔珞。若人慾求世間之樂及無上樂，應當樂施。智者當觀生死無邊，受樂亦爾，是故應為斷生死施，不求受樂。復作是觀：雖復富有四天下地，受無量樂，猶不知足，是故我應為無上樂而行佈施，不為人天。何以故？無常故，有邊故。
「善男子！若有說言：施主、受者及受樂者皆是五陰，如是五陰即是無常，舍施五陰，誰于彼受？雖無受者，善果不滅，是故無有施者、受者。應反問言：有施、受不？若言施即是施，受即我者。復應語言：我亦如是，施即是施，我即五陰。若言：施陰，此處無常，誰于彼受？諦聽！諦聽！當爲汝說。種子常耶？是無常乎？若言常者，云何子滅而生於芽？若見是過，復言無常，復當語言：若無常者，子時與糞、水、土等功，云何而令芽得增長？若言子雖無常，以功業故而得芽果，應言五陰亦復如是。若言子中先已有芽，人、功、水、糞為作了因。是義不然！何以故？了因所了，物無增減，多則多住，少則少住。而今水、糞芽則增長，是故本無今有。若言了因二種：一、多，二、少。多則見大，少則見小；猶如然燈，明多見大，明少見小。是義不然，何以故？猶如一種，多與水糞，不能一時一日增長人等過人。若言了因雖有二種，要待時節，物少了少，物多
【現代漢語翻譯】 現代漢語譯本：因為修習佈施的緣故，不會得到上好的食物和精美的瓔珞（裝飾品）。如果有人想要追求世間的快樂以及無上的快樂，就應當樂於佈施。有智慧的人應當觀察生死是無邊無際的，享受快樂也是如此，因此應當爲了斷絕生死而佈施，不求享受快樂。再作這樣的觀察：即使擁有整個四天下的土地，享受無量的快樂，仍然不知滿足，因此我應當爲了無上的快樂而行佈施，不爲了人天福報。為什麼呢？因為人天福報是無常的，有盡頭的。
『善男子！如果有人說：施主、受者以及享受快樂的人都是五陰（色、受、想、行、識），既然這五陰都是無常的，捨棄了佈施的五陰，誰又在那裡接受果報呢？即使沒有受者，善果也不會消滅，所以沒有施者、受者。』應當反問他說：『有佈施、接受這回事嗎？』如果他說：『佈施就是佈施，接受的就是我。』就應當再對他說：『我也是這樣認為，佈施就是佈施，我就是五陰。』如果他說：『佈施的五陰，在這裡是無常的，誰又在那裡接受果報呢？』仔細聽！仔細聽！我將為你解說。種子是常住不變的嗎？還是無常變化的呢？如果說是常住不變的，那麼為什麼種子會滅亡而生出芽呢？如果看到這個過失，又說是無常變化的，就應當再對他說：『如果說是無常變化的，那麼種子在種子時期與糞、水、土等的作用，又怎麼能使芽得到增長呢？』如果他說：『種子雖然是無常的，因為功業的緣故而得到芽果。』就應當說：『五陰也是這樣。』如果他說：『種子中本來就已經有芽，人、功、水、糞只是作為助緣。』這個說法是不對的！為什麼呢？助緣所幫助的，事物不會增加或減少，多的就多存在，少的就少存在。而現在水、糞使芽增長，所以是本來沒有現在才有的。如果他說助緣有兩種：一種是多的，一種是少的。多的就看到大，少的就看到小；就像點燈一樣，光明多就看到大，光明少就看到小。』這個說法是不對的，為什麼呢？就像同一種東西，給它再多的水糞，也不能一時一日就增長超過人。如果他說助緣雖然有兩種，還要等待時節，東西少了就少增長，東西多了
【English Translation】 English version: Because of practicing giving, one will not obtain the finest food and exquisite ornaments (瓔珞, yingluo, decorative necklaces). If someone desires to seek worldly pleasures and supreme bliss, they should delight in giving. Wise individuals should observe that birth and death are boundless, and so is the enjoyment of pleasure; therefore, one should give in order to sever birth and death, not seeking to enjoy pleasure. Furthermore, contemplate thus: even if one possesses the entire land of the four continents (四天下, sì tiānxià, the world system in Buddhist cosmology) and enjoys immeasurable pleasure, one would still not be satisfied. Therefore, I should practice giving for the sake of supreme bliss, not for the rewards of humans and gods. Why? Because the rewards of humans and gods are impermanent and finite.
'Good man! If someone says: 'The giver, the receiver, and the one who enjoys pleasure are all the five skandhas (五陰, wǔyīn, form, feeling, perception, mental formations, and consciousness). Since these five skandhas are impermanent, having relinquished the five skandhas of giving, who then receives the karmic reward there?' Even if there is no receiver, the good result will not perish; therefore, there is no giver or receiver.' One should retort by asking: 'Is there giving and receiving?' If he says: 'Giving is giving, and the receiver is me,' then one should say: 'I am also like that; giving is giving, and I am the five skandhas.' If he says: 'The five skandhas of giving are impermanent here; who then receives the karmic reward there?' Listen carefully! Listen carefully! I will explain it to you. Is the seed permanent or impermanent?' If he says it is permanent, then how can the seed perish and sprout emerge? If he sees this fault and says it is impermanent, then one should say: 'If it is impermanent, then how can the seed, during its seed stage, with the aid of manure, water, soil, etc., cause the sprout to grow?' If he says: 'Although the seed is impermanent, it obtains the sprout and fruit because of karmic actions,' then one should say: 'The five skandhas are also like that.' If he says: 'The sprout is already present in the seed; human effort, water, and manure only act as auxiliary causes (了因, liǎoyīn, conditions that reveal or manifest the effect),' this statement is incorrect! Why? Because what is aided by auxiliary causes does not increase or decrease; what is much remains much, and what is little remains little. But now, water and manure cause the sprout to grow; therefore, what was originally absent is now present. If he says that there are two types of auxiliary causes: one is much, and the other is little. Much causes one to see large, and little causes one to see small; like lighting a lamp, much light causes one to see large, and little light causes one to see small,' this statement is incorrect. Why? Like the same thing, giving it more water and manure cannot cause it to grow beyond a person in a single day. If he says that although there are two types of auxiliary causes, one must wait for the season; if there is little, it grows little, and if there is much
了多，是故我言了因不增。是義不然！何以故？汝法時常，是故不應作如是說。
「善男子！子異、芽異，雖作得異，相似不斷，五陰亦爾。善男子！如子業增芽，芽業增莖，莖業增葉，葉業增花，花業增果；一道五陰，增五道陰，亦復如是。若言如是異作異受，是義汝有，非我所說。何以故？如汝法中，作者是我，受者是身，而復不說異作異受；受不殺戒，即是我也，以是因緣身得妙色，是故汝法受者無因，作者無果，有如是過。若言我作身受，我亦如是，此作彼受。復應問言：汝身、我異，身受飲食，被服、瓔珞、妙食因緣得好色力，惡食因緣得弊色力，是好、惡色若屬因緣，我何所得？若言我得憂愁歡喜，云何不是異作、異受？譬如有人，為力服酥，是人久服身得大力、上妙好色；有人羸瘦，見之心喜，是人即得大色力不？若言不得，我亦如是；身所作事，我云何得？何以故？不相似故。我法不爾，陰作、陰受，相似不斷。
「善男子！若言五陰無常，此不至彼而得受報。是義不然！何以故？我法或有即作即受，或有異作異受，無作無受。即作即受者，陰作陰受；異作異受者，人作天受；無作無受者，作業因緣和合而有，本無自性，何有作受？汝意若謂：異作異受，云何復言相續不斷？是義不然！
【現代漢語翻譯】 現代漢語譯本： 你說『了』已經存在，所以我說『因』不會增加。這種說法是不對的！為什麼呢？因為按照你的理論，『法』是永恒不變的，所以不應該這樣說。
『善男子！』種子和芽是不同的，雖然它們的作用不同，但相似性並沒有中斷，五陰（色、受、想、行、識，構成人的五種要素）也是如此。『善男子！』比如種子的業力增長為芽，芽的業力增長為莖，莖的業力增長為葉，葉的業力增長為花，花的業力增長為果實；同樣，一道五陰，增長為五道（地獄、餓鬼、畜生、人、天）的陰，也是如此。如果說像你那樣，不同的作用導致不同的承受，這種說法是你的觀點，不是我所說的。為什麼呢？因為在你的理論中，作者是『我』，受者是『身』，但你又不承認不同的作用導致不同的承受；比如受持不殺戒，那就是『我』的行為，因為這個因緣，身體才能得到美好的容貌，所以按照你的理論，受者沒有原因，作者沒有結果，有這樣的過失。如果說『我』做的事情，『身』來承受，我也同樣可以這樣說，這個作用導致那個承受。還可以反問你說：你的『身』和『我』是不同的，身體接受飲食、穿戴、裝飾、美味的食物，因為這些因緣而得到好的容貌和力量，因為惡劣的食物而得到醜陋的容貌和力量，那麼這些好的和壞的容貌，如果是屬於因緣的，『我』能得到什麼呢？如果說『我』能得到憂愁和歡喜，為什麼不是不同的作用導致不同的承受呢？比如有人爲了增強力量而服用酥油，這個人長期服用，身體得到很大的力量和非常美好的容貌；有個人很瘦弱，看到這個人感到高興，難道這個人就能立刻得到很大的力量和美好的容貌嗎？如果說不能得到，我也是一樣的道理；身體所做的事情，『我』怎麼能得到呢？為什麼呢？因為它們不相似。我的理論不是這樣的，陰的作用，陰來承受，相似性並沒有中斷。
『善男子！』如果說五陰是無常的，這個五陰不能到達彼處而得到報應。這種說法是不對的！為什麼呢？我的理論中有的是即作即受，有的是異作異受，有的是無作無受。即作即受的，是陰的作用，陰來承受；異作異受的，是人所作的，天來承受；無作無受的，是業的因緣和合而產生，本來沒有自性，哪裡來的作用和承受呢？如果你認為不同的作用導致不同的承受，為什麼又說相續不斷呢？這種說法是不對的！
【English Translation】 English version: You say that 'cessation' already exists, therefore I say that 'cause' does not increase. This is not correct! Why? Because according to your doctrine, 'dharma' is constant, therefore you should not say such a thing.
'Good man!' The seed and the sprout are different, although their functions are different, the similarity is not interrupted, and so are the five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute a person). 'Good man!' For example, the karma of the seed increases into the sprout, the karma of the sprout increases into the stem, the karma of the stem increases into the leaf, the karma of the leaf increases into the flower, and the karma of the flower increases into the fruit; similarly, one path of the five skandhas increases into the five paths (hell, hungry ghosts, animals, humans, and gods) of skandhas. If you say that different actions lead to different receptions, that is your view, not what I say. Why? Because in your doctrine, the actor is 'I' and the receiver is 'body,' but you do not admit that different actions lead to different receptions; for example, taking the precept of not killing, that is the action of 'I,' and because of this cause, the body can obtain beautiful features, so according to your doctrine, the receiver has no cause and the actor has no result, and there is such a fault. If you say that 'I' do the actions and the 'body' receives them, I can also say the same, this action leads to that reception. You can also ask in return: your 'body' and 'I' are different, the body receives food, clothing, ornaments, and delicious food, and because of these causes, it obtains good features and strength, and because of bad food, it obtains ugly features and weakness, so what can 'I' obtain from these good and bad features if they belong to causes and conditions? If you say that 'I' can obtain sorrow and joy, why is it not that different actions lead to different receptions? For example, someone takes ghee to increase strength, and this person takes it for a long time, and the body obtains great strength and very beautiful features; someone is thin and weak, and seeing this person makes them happy, can this person immediately obtain great strength and beautiful features? If you say that they cannot obtain it, I am the same; how can 'I' obtain what the body does? Why? Because they are not similar. My doctrine is not like this, the action of the skandhas is received by the skandhas, and the similarity is not interrupted.
'Good man!' If you say that the five skandhas are impermanent, these skandhas cannot reach the other place and receive retribution. This is not correct! Why? In my doctrine, some are immediately acted upon and immediately received, some are differently acted upon and differently received, and some are neither acted upon nor received. Those that are immediately acted upon and immediately received are the actions of the skandhas, which are received by the skandhas; those that are differently acted upon and differently received are the actions of humans, which are received by gods; those that are neither acted upon nor received are produced by the combination of karmic causes and conditions, and originally have no self-nature, so where do actions and receptions come from? If you think that different actions lead to different receptions, why do you say that they continue uninterrupted? This is not correct!
何以故？譬如置毒乳中，至醍醐時故能殺人，乳時異故，醍醐亦異，雖復有異次第而生，相似不斷，故能害人。五陰亦爾，雖復有異，次第而生，相似不斷，是故可言異作異受，即作即受、無作無受者，若離五陰者，無我我所。一切眾生顛倒覆心，或說色即是我，乃至識即是我。或有說言：色即是我，其餘四陰即是我所，乃至識亦如是。若有說言：離五陰已別有我者，無有是處。何以故？我佛法中色非我也。所以者何？無常、無作、不自在故，是故四陰，不名我所；乃至識亦如是。眾緣和合，異法出生，故名為作，實無異作；眾緣和合，異法出生，名為受者，實無異受；是故名為無作無受。若汝意謂：異作異受，何故此人作業不彼人受？俱有五陰！是義不然。何以故？異有二種：一者、身異，二者、名異。一者、佛得，二者、天得。佛得、天得身名各異，是因緣故身口應異；身口異故造業亦異；造業異故壽命、色力、安、辯、亦異，是故不得佛得作業，天得受果。雖俱五陰，色名是一，受、想、行異。何以故？佛得受樂，天得受苦，佛得生貪，天得生瞋，是故不得名為相似。色名雖一，其實有異，或有佛得白色，天得黑色。若以名同爲一義者，一人生時應一切生，一人死時應一切死！汝若不欲然此義者，是故不得異作
【現代漢語翻譯】 現代漢語譯本： 為什麼呢？譬如把毒藥放在牛奶中，即使到了提煉成醍醐（最上等的乳酪）的時候，仍然能夠殺人，因為牛奶時的性質不同，醍醐時的性質也不同，雖然有不同的次第產生，但相似性沒有斷絕，所以能夠害人。五陰（色、受、想、行、識五種構成要素）也是這樣，雖然有不同，次第產生，相似性沒有斷絕，因此可以說異作異受（不同的行為導致不同的結果），即作即受（行為當下就產生結果），無作無受（沒有行為就沒有結果）。如果離開五陰，就沒有『我』和『我所』（屬於我的東西）。一切眾生顛倒錯亂，被迷惑的心所矇蔽，或者說色（物質）就是我，乃至識（意識）就是我。或者有人說：色就是我，其餘四陰就是我所，乃至識也是這樣。如果有人說：離開五陰之外，另外有一個『我』，這是不可能的。為什麼呢？在我佛法中，色不是我。為什麼呢？因為色是無常的、不能自主的、不自在的，因此，其餘四陰，不能稱為我所；乃至識也是這樣。各種因緣和合，不同的法產生，所以稱為『作』（行為），實際上沒有不同的『作』；各種因緣和合，不同的法產生，稱為『受者』（承受者），實際上沒有不同的『受』；因此稱為無作無受。如果你認為：異作異受，為什麼這個人造業不是那個人受報呢？因為他們都有五陰！這種說法是不對的。為什麼呢？『異』有兩種：一是身體不同，二是名字不同。比如，一個是佛得到的，一個是天人得到的。佛得到的和天人得到的身體和名字各不相同，因為這個原因，身口（身體和語言）應該不同；身口不同，造業也不同；造業不同，壽命、色力（容貌和體力）、安（安樂）、辯（辯才）也不同，因此佛得到的造業，天人不能承受其果報。雖然都有五陰，色和名是一樣的，但受、想、行是不同的。為什麼呢？佛得到的是快樂，天人得到的是痛苦，佛得到的是生起貪慾，天人得到的是生起嗔恨，因此不能稱為相似。色和名雖然一樣，但實際上是有區別的，比如佛得到的是白色，天人得到的是黑色。如果因為名字相同就認為是一個東西，那麼，一個人出生時應該所有人都出生，一個人死亡時應該所有人都死亡！如果你不想承認這種說法，因此就不能說異作（不同的行為）
【English Translation】 English version: Why is that? For example, if poison is placed in milk, even when it is processed into 醍醐 (daigo, the finest cream), it can still kill people. The nature of milk is different, and the nature of 醍醐 is also different. Although they arise in different stages, their similarity is not broken, so they can cause harm. The five skandhas (five aggregates: form, feeling, perception, mental formations, and consciousness) are also like this. Although they are different and arise in sequence, their similarity is not broken. Therefore, it can be said that different actions lead to different results (異作異受), actions immediately produce results (即作即受), and no action leads to no result (無作無受). If one is separate from the five skandhas, there is no 'self' or 'what belongs to self'. All sentient beings are inverted and have deluded minds, either saying that form (色) is the self, or even that consciousness (識) is the self. Or some say: form is the self, and the other four skandhas are what belong to the self, and so on, even consciousness is like that. If someone says: apart from the five skandhas, there is another 'self', that is not possible. Why is that? In my Buddha-dharma, form is not the self. Why is that? Because it is impermanent, not self-made, and not independent. Therefore, the other four skandhas are not called what belongs to the self; even consciousness is like that. Various causes and conditions come together, and different dharmas (phenomena) arise, so it is called 'action' (作), but in reality, there is no different 'action'; various causes and conditions come together, and different dharmas arise, it is called 'receiver' (受者), but in reality, there is no different 'receiving'; therefore, it is called no action and no receiving (無作無受). If you think: different actions lead to different results, why does this person's karma not affect that person? Because they both have five skandhas! This statement is not correct. Why is that? 'Different' has two types: one is different bodies, and the other is different names. For example, one is obtained by the Buddha, and the other is obtained by the Devas (gods). The bodies and names obtained by the Buddha and the Devas are different. Because of this reason, body and speech should be different; because body and speech are different, the karma created is also different; because the karma created is different, lifespan, appearance and strength (色力), peace (安), and eloquence (辯) are also different. Therefore, the karma created by the Buddha cannot be received by the Devas. Although they both have five skandhas, form and name are the same, but feeling, perception, and mental formations are different. Why is that? The Buddha experiences happiness, while the Devas experience suffering. The Buddha generates greed, while the Devas generate anger. Therefore, they cannot be called similar. Although form and name are the same, in reality, there are differences, for example, the Buddha obtains white color, while the Devas obtain black color. If you consider things to be the same because they have the same name, then when one person is born, everyone should be born, and when one person dies, everyone should die! If you do not want to acknowledge this idea, then you cannot say different actions
異受。汝意若謂：汝亦異作異受，我亦如是異作異受；若異作異受，應同我過，何故不見自過而責我者！是義不然。何以故？我異二種：一、次第生亦次第滅，二者、次第生不次第滅。是生異故，滅亦復異，是故我言：異作異受，此作此受，不同汝過。
「譬如有人慾燒聚落，于乾草中放一粒火，是火次第生因緣故，能燒百里至二百里。村主求得，即便問之：『汝弊惡人，何因緣故燒是大村？』彼人答言：『實非我燒。何以故？我所放火，尋已滅盡，所燒之處一把草耳，我今當還償汝二把，其餘之物我不應償。』是時村主，復作是言：『癡人！因汝小火，次第生火，遂燒百里至二百里。辜由於汝，云何不償？』雖知是火異作異燒，相續不斷，故彼得罪。善惡五陰亦復如是，受報時陰雖言不作，以其次第相續而生，是故受報。
「譬如有人與他共䞈，執炬遠行至百里外，若不至者當輸罰負，如其到者汝當輸我。執炬之人至百里已，即從責物。他言：『汝炬發跡已滅，云何於此從我索物？』執炬者言：『彼火雖滅，次第相續生來至此。』如是二人，說俱得理。何以故？如是義者，亦即亦異，是故二人俱無過失。若有說言：五陰亦爾，即作即受，異作異受，俱無過失。譬如此彼二岸、中流，總名恒河，夏時二岸
【現代漢語翻譯】 現代漢語譯本 關於異受（不同的行為導致不同的結果）的問題。如果你的意思是：你做的事情由你來承擔後果，我做的事情由我來承擔後果；如果不同的行為導致不同的結果，那麼我們應該和你犯的錯誤一樣承擔責任，為什麼你沒有看到自己的過錯反而指責我呢！這種說法是不對的。為什麼呢？我所說的『異』包含兩種情況：第一種是，次第產生也次第滅亡，第二種是，次第產生但不次第滅亡。因為產生的方式不同，所以滅亡的方式也不同，因此我說：不同的行為導致不同的結果，這個行為導致這個結果，這和你的情況不同。
『譬如有人想要焚燒一個村落，在乾燥的草叢中點燃一粒火星，這火星因為次第產生的因緣，能夠燃燒一百里甚至兩百里。村長抓住了這個人，就問他：『你這個惡人，因為什麼原因焚燒這個大村莊？』那個人回答說：『實際上不是我燒的。為什麼呢？我所放的火，很快就熄滅了，所燒的地方只是一把草而已，我現在應當償還你兩把草，其餘的東西我不應該償還。』這時村長，又這樣說：『愚蠢的人！因為你點燃的小火星，次第產生大火，於是焚燒了一百里甚至兩百里。罪責在於你，怎麼能不賠償呢？』雖然知道這火是不同的行為導致不同的燃燒，相續不斷，所以他被判有罪。善惡五陰（色、受、想、行、識五種構成要素）也是這樣，接受果報的時候，雖然可以說這個陰沒有做過，但是因為其次第相續而產生，所以要接受果報。
『譬如有人與他人共同約定，拿著火把遠行到百里之外，如果不能到達就要輸掉賭注，如果到達了你就應該輸給我。拿著火把的人到達百里之後，就向對方索要賭注。對方說：『你的火把在出發的地方就已經熄滅了，為什麼在這裡向我索要東西？』拿著火把的人說：『那火雖然熄滅了，但是次第相續地產生並延續到這裡。』像這樣的兩個人，說的都有道理。為什麼呢？像這樣的道理，既相同又不同，所以兩個人都沒有過錯。如果有人說：五陰也是這樣，即時做即時承受，不同的行為導致不同的結果，都沒有過錯。譬如像此岸、彼岸和中間的河流，總稱為恒河（Ganges），夏天的時候兩岸
【English Translation】 English version Regarding the acceptance of different consequences (different actions leading to different results). If you mean: you bear the consequences of your actions, and I bear the consequences of my actions; if different actions lead to different results, then we should bear the responsibility for our mistakes as you do, why don't you see your own faults but blame me! This statement is incorrect. Why? The 'different' I speak of includes two situations: first, arising in sequence and also ceasing in sequence, and second, arising in sequence but not ceasing in sequence. Because the way of arising is different, so the way of ceasing is also different, therefore I say: different actions lead to different results, this action leads to this result, which is different from your situation.
『For example, if someone wants to burn down a village, they light a spark in dry grass, and this spark, due to the sequential arising of conditions, can burn a hundred or even two hundred li. The village chief catches this person and asks him: 『You wicked person, for what reason did you burn down this large village?』 That person replies: 『Actually, it wasn't me who burned it. Why? The fire I lit extinguished quickly, and the place burned was only a handful of grass, I should now compensate you with two handfuls of grass, I should not compensate for the rest.』 At this time, the village chief says again: 『Foolish person! Because of the small spark you lit, fire arose sequentially, and then burned a hundred or even two hundred li. The blame lies with you, how can you not compensate?』 Although it is known that this fire is different actions leading to different burning, continuously, so he is found guilty. The good and evil five skandhas (form, feeling, perception, mental formations, and consciousness) are also like this, when receiving retribution, although it can be said that this skandha did not do it, but because of its sequential arising, it receives retribution.
『For example, if someone makes an agreement with another person to carry a torch far away to a hundred li, if they cannot reach it, they must lose the bet, if they reach it, you should lose to me. The person carrying the torch, after reaching a hundred li, demands the bet from the other person. The other person says: 『Your torch was extinguished at the starting point, why are you asking me for something here?』 The person carrying the torch says: 『Although that fire was extinguished, it arose sequentially and continued to this place.』 Like these two people, both are right. Why? Like this principle, it is both the same and different, so neither person is at fault. If someone says: the five skandhas are also like this, doing and receiving at the same time, different actions leading to different results, neither is at fault. For example, like this shore, that shore, and the river in between, all are called the Ganges (恒河), in summer the two shores
相去甚遠，秋時二岸相去則近，無常定相，或大或小，雖復增減，人皆謂河。或有說言：此不是河，智人亦說有異、不異。五陰亦爾，智人亦說即作即受，異作異受。汝意若謂：二岸是土，中流是水，河神是河。是義不然！何以故？若神是河，何故復言河清、河濁，有此岸、彼岸、中流深淺，到于大海，可度、不度！譬如有樹，則有神居，若無樹者，神何所居？河之與神，亦應如是。是故彼此二岸、中流，次第不斷，總名為河。是故可言即之與異，五陰亦爾。
「譬如有人罵辱貴勝，因惡口故，腳被鎖械，是腳實無惡口之罪而被鎖械，是故不得決定說言：異作異受，即作即受。唯有智者可得說言：即作即受，異作異受。譬如器、油、炷火、人護，眾緣和合乃名燈明。汝意若謂燈明增減。是義不然！何以故？滅故不增，來故無減，以次第生故言燈增減。汝意若謂：燈是無常，油即是常，油多明多，油少明少者。是義不然！何以故？油無常故，有盡、有燒，如其常者，應二念住；若二念住，誰能燒盡？是故智人亦復說言：燈明即異，五陰亦爾。明即六入，油即是業，油業因緣故令五陰有增有減，有彼有此。如有人說阿坻耶語，是阿坻耶久已過去，不在今日，世人相傳，次第不滅，故得稱為阿坻耶語。智者亦說是阿坻
【現代漢語翻譯】 現代漢語譯本 相去甚遠，秋天時兩岸相距較近，沒有永恒不變的形態，或大或小，即使有所增減，人們都稱之為河。或許有人說：『這不是河』，智者也會說有相同之處，也有不同之處。五陰（色、受、想、行、識，構成人的五種要素）也是如此，智者也會說即作即受，異作異受。你如果認為：兩岸是土，中間是水，河神是河，這種說法是不對的！為什麼呢？如果神是河，為何又說河水清澈或渾濁，有此岸、彼岸、中間的深淺，流向大海，可以渡過或不能渡過！譬如有一棵樹，就有神居住，如果沒有樹，神住在哪裡呢？河與神的關係，也應該如此。因此彼此兩岸、中間水流，次第相續不斷，總稱為河。所以可以說相同與不同，五陰也是如此。 『譬如有人謾罵侮辱尊貴之人，因為惡語的緣故，腳被鎖上刑具，這腳實際上沒有惡語的罪過卻被鎖上刑具，所以不能斷然說：異作異受，即作即受。只有智者才能說：即作即受，異作異受。譬如器皿、油、燈芯、人看護，眾多因緣和合才叫做燈明。你如果認為燈明有增減，這種說法是不對的！為什麼呢？熄滅了所以沒有增加，新來所以沒有減少，因為次第產生所以說燈有增減。你如果認為：燈是無常的，油就是常的，油多燈就亮，油少燈就暗，這種說法是不對的！為什麼呢？油是無常的，有耗盡、有燃燒，如果它是常的，應該在兩個念頭之間保持不變；如果在兩個念頭之間保持不變，誰能燃燒耗盡它呢？所以智者也說：燈明既相同又不同，五陰也是如此。燈明就是六入（眼、耳、鼻、舌、身、意六種感覺器官），油就是業，因為油和業的因緣，所以使五陰有增有減，有此有彼。』譬如有人說阿坻耶（過去）語，這阿坻耶已經過去很久了，不在今天，世人相傳，次第不滅，所以才稱為阿坻耶語。智者也說是阿坻
【English Translation】 English version They are very far apart, but in autumn the two banks are closer. There is no constant form; they are sometimes large and sometimes small. Although they increase and decrease, people still call it a river. Perhaps someone says, 'This is not a river.' Wise people also say there are similarities and differences. The five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute a person) are also like this. Wise people also say that actions and consequences are immediate, and actions and consequences are separate. If you think that the two banks are earth, the middle is water, and the river god is the river, this is not right! Why? If the god is the river, why do we say the river is clear or turbid, with this bank, that bank, and varying depths in the middle, flowing to the sea, passable or impassable! For example, if there is a tree, a god resides there. If there is no tree, where does the god reside? The relationship between the river and the god should be the same. Therefore, the two banks, the middle stream, continuously follow one another, and are collectively called a river. Therefore, we can say that there are similarities and differences, and the five skandhas are also like this. 'For example, if someone curses and insults a noble person, because of the evil words, their feet are shackled. The feet have not actually committed the sin of evil speech, yet they are shackled. Therefore, it cannot be definitively said that actions and consequences are separate, or that actions and consequences are immediate. Only the wise can say that actions and consequences are immediate, and actions and consequences are separate. For example, a container, oil, a wick, and a person watching over it, when these many conditions come together, it is called a lamp. If you think that the lamp increases or decreases, this is not right! Why? Because it goes out, it does not increase; because it comes, it does not decrease. Because it arises in sequence, we say the lamp increases or decreases. If you think that the lamp is impermanent, and the oil is permanent, more oil means more light, and less oil means less light, this is not right! Why? Because the oil is impermanent, it is exhausted and burned. If it were permanent, it should remain unchanged between two thoughts; if it remains unchanged between two thoughts, who could burn it up? Therefore, the wise also say that the lamp is both the same and different, and the five skandhas are also like this. The light is the six entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind), and the oil is karma. Because of the conditions of oil and karma, the five skandhas increase and decrease, and there is this and that.' For example, if someone speaks of Atita (the past), that Atita has long passed and is not present today, but it is passed down through generations, and the sequence does not cease, so it is called Atita. The wise also say it is Atita
耶語，非阿坻耶語，雖復是非，俱不失理。五陰亦爾，亦可說言即作即受，異作異受。
「有人巨富，繼嗣中斷，身復喪沒，財當入官。有人言曰：『如是財物，應當屬我。』官人語言：『是財云何異作異屬？』是人復言：『我是亡者第七世孫，次第不斷，云何是財不屬我耶？』官人即言：『如是如是，如汝所說。』智者說言：五陰亦爾，即作即受。異作異受。
「汝意若謂：五陰作業，成已便過，是身猶在，業無所依，業若無依，便是無業，舍是身已，云何得報？是義不然。何以故？一切過業，待體待時。譬如橘子因橘而生，從酢而甜。人為橘故種殖是子，是子、根、莖、葉、花、生果，皆悉不酢，時到果熱酢味則發；如是酢味非本無今有，亦非無緣，乃是過去本果因緣。身、口、意業，亦復如是。若言是業住何處者，是業住於過去世中，待時、待器、得受果報。如人服藥，經於時節，藥雖銷滅，時到則發好力、好色；身、口、意業，亦復如是，雖復過滅，時到則受。譬如小兒初所學事，雖唸唸滅，無有住處，然至百年亦不亡失；是過去業亦復如是，雖無住處，時到自受。是故言：非陰作陰受，亦復不得非陰受也。若能了了通達是事，是人則能獲無上果。◎
優婆塞戒經卷第四 大正藏第 24
【現代漢語翻譯】 現代漢語譯本： 說『耶』語，或者說『非阿坻耶』語（不確定含義，推測為某種語言或方言），即使說法不同，都不會違背道理。五陰（色、受、想、行、識五種構成要素）也是如此，既可以說即作即受，也可以說異作異受。
『假設有個人非常富有，但沒有後代繼承，自己也去世了，他的財產應該歸官府所有。這時有人說：『這些財產應該屬於我。』官府的人問：『這財產怎麼說是異作異屬呢？』這個人回答說：『我是死者的第七代孫子，繼承的順序沒有中斷，為什麼這財產不屬於我呢？』官府的人就說：『你說的是對的，就像你所說的那樣。』智者說：五陰也是如此，既可以說即作即受，也可以說異作異受。
『如果你的意思是：五陰造作的業，完成之後就過去了，而這個身體還存在，業沒有所依附的地方，業如果沒有依附，那就是沒有業，捨棄這個身體之後，怎麼能得到果報呢？這種說法是不對的。為什麼呢？一切過去的業，都要等待身體和時間。比如橘子因為橘子而生，從酸變甜。人們爲了得到橘子而種植橘子樹，橘子樹的種子、根、莖、葉、花、果實，一開始都不是酸的，但時間到了，果實成熟，酸味就顯現出來；這種酸味不是本來沒有現在才有的，也不是沒有原因的，而是過去果實的因緣所致。身、口、意所造的業也是如此。如果問這些業住在哪裡，這些業就住在過去世中，等待時間、等待條件，才能受到果報。就像人服用藥物，經過一段時間，藥雖然已經消化完了，但時間到了，就會發揮好的作用、好的效果；身、口、意所造的業也是如此，雖然已經過去消滅了，但時間到了，就會受到果報。比如小孩子最初學習的事情，雖然唸唸生滅，沒有停留的地方，但即使過了一百年也不會忘記；這過去的業也是如此，雖然沒有停留的地方，時間到了自然會受到果報。所以說：不是五陰造作五陰承受，也不能說不是五陰承受。如果能夠完全通達這些道理，這個人就能獲得無上的果報。』
《優婆塞戒經》卷第四 《大正藏》第24卷
【English Translation】 English version: Speaking the 'Ye' language, or the 'Fei A Chi Ye' language (meaning uncertain, presumed to be a language or dialect), even if the expressions are different, they do not violate the principle. The five skandhas (form, feeling, perception, mental formations, and consciousness) are also like this; it can be said that they are both 'acting and receiving immediately' and 'acting differently and receiving differently'.
'Suppose there is a very wealthy person, but there are no descendants to inherit, and he himself has passed away, his property should belong to the government. Then someone says: 'This property should belong to me.' The government official asks: 'How can it be said that this property is 'acting differently and belonging differently'?' The person replies: 'I am the seventh-generation grandson of the deceased, and the order of inheritance has not been interrupted, why does this property not belong to me?' The government official then says: 'What you say is correct, just as you said.' The wise man says: The five skandhas are also like this; it can be said that they are both 'acting and receiving immediately' and 'acting differently and receiving differently'.
'If you mean: the karma created by the five skandhas, after it is completed, has passed, and this body still exists, the karma has no place to rely on, if the karma has no reliance, then there is no karma, after abandoning this body, how can one receive retribution? This statement is not correct. Why? All past karma must wait for the body and time. For example, an orange is born from an orange, and changes from sour to sweet. People plant orange trees to get oranges, the seeds, roots, stems, leaves, flowers, and fruits of the orange tree are not sour at first, but when the time comes, the fruit ripens, and the sour taste appears; this sour taste is not something that was not there before and is only there now, nor is it without reason, but it is due to the past causes and conditions of the fruit. The karma created by body, speech, and mind is also like this. If you ask where this karma resides, this karma resides in the past life, waiting for time, waiting for conditions, to receive the fruit of retribution. Just like a person taking medicine, after a period of time, although the medicine has been digested, when the time comes, it will exert good effects, good results; the karma created by body, speech, and mind is also like this, although it has passed and disappeared, when the time comes, it will be received. For example, the things that a child learns at first, although they arise and cease moment by moment, and there is no place to stay, even after a hundred years they will not be forgotten; this past karma is also like this, although there is no place to stay, when the time comes, it will naturally be received. Therefore, it is said: it is not that the five skandhas create and the five skandhas receive, nor can it be said that it is not the five skandhas that receive. If one can fully understand these principles, that person will attain the unsurpassed fruit.'
Upasaka Precept Sutra, Volume 4 Taisho Tripitaka, Volume 24
冊 No. 1488 優婆塞戒經
優婆塞戒經卷第五
北涼中印度三藏曇無讖譯雜品之餘
「◎善男子！若復有人，于身、命、財慳吝不施，是名為慳。護惜慳人不施之心，不生憐愍，留待福田，求覓福田，既得求過，觀財難得，為之受苦；或說無果、無施無受；護惜妻子眷屬等心，積財求名，見多生喜，觀財是常，是名慳垢。是垢能污諸眾生心，以是因緣，於他物中尚不能施，況出自物！智人行施，不為報恩，不為求事，不為護惜慳貪之人，不為生天人中受樂，不為善名流佈于外，不為畏怖三惡道苦，不為他求，不為勝他，不為失財，不以多有，不為不用，不為家法，不為親近。智人行施，為憐愍故，為欲令他得安樂故，為令他人生施心故，為諸聖人本行道故，為欲破壞諸煩惱故，為入涅槃斷于有故。
「善男子！菩薩佈施，遠離四惡：一者、破戒，二者、疑網，三者、邪見，四者、慳吝。復離五法：一者、施時不選有德無德，二者、施時不說善惡，三者、施時不擇種姓，四者、施時不輕求者，五者、施時不惡口罵。復有三事，施已不得勝妙果報：一者、先多發心后則少與，二者、擇選惡物持以施人，三者、既行施已心生悔恨。善男子！復有八事，施已不得成就上果：一者、施已
【現代漢語翻譯】 現代漢語譯本 《優婆塞戒經》卷第五
北涼中印度三藏曇無讖（Dharmaraksa，意為法護）譯雜品之餘
◎善男子！如果有人，對於自身、生命、財產吝嗇而不肯佈施，這叫做『慳』（stinginess）。守護、愛惜慳吝之人不佈施的心，不生憐憫之心，（總是想）留著等待福田（field of merit，指值得佈施的對象），（四處）尋求福田，即使找到了（佈施對像）又挑剔（對方的）過失，（總是）覺得錢財來之不易，爲了（積攢錢財）而受苦；或者說（佈施）沒有果報，沒有施捨也沒有接受（果報）的人；守護、愛惜妻子、眷屬等等的心，積攢錢財爲了求名，見到錢財增多就生歡喜心，認為錢財是永恒不變的，這叫做『慳垢』（stain of stinginess）。這種污垢能夠污染所有眾生的心，因為這個原因，對於別人的東西尚且不能施捨，更何況是自己的東西！有智慧的人行佈施，不是爲了報恩，不是爲了有所求，不是爲了守護、愛惜慳貪之人，不是爲了往生天界人中享受快樂，不是爲了好名聲流傳在外，不是爲了畏懼三惡道（three evil realms，地獄、餓鬼、畜生）的苦難，不是因為他人請求，不是爲了勝過他人，不是害怕失去錢財，不是因為錢財很多，不是因為用不完，不是因為家規，不是爲了親近（他人）。有智慧的人行佈施，是因為憐憫的緣故，爲了讓他人得到安樂的緣故，爲了讓他人產生布施之心的緣故，爲了諸位聖人本來修行的道路的緣故，爲了破壞各種煩惱的緣故，爲了進入涅槃（Nirvana，意為寂滅）斷絕有（existence，指輪迴）的緣故。
善男子！菩薩佈施，遠離四種惡法：第一，破戒（violated precepts）；第二，疑網（net of doubt）；第三，邪見（wrong views）；第四，慳吝（stinginess）。又遠離五種行為：第一，佈施的時候不選擇有德或無德之人；第二，佈施的時候不說善惡之語；第三，佈施的時候不選擇種姓（caste）；第四，佈施的時候不輕視乞求者；第五，佈施的時候不惡語謾罵。又有三種事情，做了佈施也得不到殊勝美妙的果報：第一，開始的時候發心很大，後來卻給的很少；第二，選擇不好的東西拿來佈施給別人；第三，已經做了佈施之後，心裡又生起後悔。
善男子！又有八種事情，做了佈施也不能成就上等的果報：第一，佈施之後
【English Translation】 English version Upasaka Precept Sutra, Volume 5
Translated by Tripitaka Master Dharmaraksa (from Central India) during the Northern Liang Dynasty, remaining chapters of Miscellaneous Sections
◎Good man! If someone is stingy and unwilling to give away their body, life, or wealth, this is called 'stinginess'. Protecting and cherishing the stingy person's unwillingness to give, not generating compassion, (always wanting to) save it for the field of merit (worthy recipients of offerings), (everywhere) seeking a field of merit, even if they find (an object of giving) they still find fault with (the recipient); (always) feeling that wealth is hard-earned, suffering for (accumulating wealth); or saying that (giving) has no result, there is no giving and no receiving (of results); protecting and cherishing the mind towards wife, family, etc., accumulating wealth to seek fame, rejoicing when seeing wealth increase, thinking that wealth is permanent, this is called 'stain of stinginess'. This stain can pollute the minds of all beings, and for this reason, they are unable to give away even others' things, let alone their own! Wise people practice giving, not to repay kindness, not to seek something in return, not to protect and cherish stingy people, not to be reborn in the heavens or among humans to enjoy pleasure, not for good reputation to spread abroad, not for fear of the suffering of the three evil realms (hell, hungry ghosts, animals), not because others request it, not to surpass others, not fearing the loss of wealth, not because they have a lot of wealth, not because they cannot use it all, not because of family tradition, not to get close (to others). Wise people practice giving because of compassion, to bring happiness to others, to inspire others to give, for the sake of the path practiced by all sages, to destroy all afflictions, to enter Nirvana (extinction) and cut off existence (rebirth).
Good man! When a Bodhisattva gives, they stay away from four evils: first, violated precepts; second, net of doubt; third, wrong views; fourth, stinginess. They also stay away from five actions: first, not choosing whether the recipient is virtuous or not when giving; second, not speaking of good or evil when giving; third, not choosing the caste when giving; fourth, not looking down on the beggar when giving; fifth, not cursing with harsh words when giving. There are also three things that, if done, will not result in excellent and wonderful rewards from giving: first, making a great vow at the beginning but giving little later; second, choosing bad things to give to others; third, feeling regret after giving.
Good man! There are also eight things that, if done, will not result in the achievement of superior rewards from giving: first, after giving
見受者過，二者、施時心不平施，三者、施已求受者作，四者、施已喜自讚嘆，五者、說無後乃與之，六者、施已惡口罵詈，七者、施已求還二倍，八者、施已生於疑心。如是施主，則不能得親近諸佛賢聖之人。
「若以具足色、香、味、觸施於彼者，是名凈施；若能如法得財施者，是名凈施；觀財無常不可久保而行佈施，是名凈施；為破煩惱故行佈施，是名凈施；為凈自心因緣故施，是名凈施；若觀誰施，誰是受者，施何等物，何緣故施，是施因緣得何等果，如是佈施即十二入，受者、施主、因緣、果報皆十二入，能如是觀行於施者，是名凈施。若行施時，于福田所生歡喜心，如諸福田所求功德，我亦如是求之不息。施於妻子、眷屬、僕使，生憐愍心，施於貧窮，為壞苦惱。施時不求世間果報，破憍慢施，柔濡心施，離諸有施，為求無上解脫故施，深觀生死多過罪施，不觀福田非福田施。若能如是行佈施者，報逐是人，如犢隨母。
「若求果施，市易無異。如為身命耕田種作，隨其種子獲其果實；施主施已，亦復如是，隨其所施獲其福報。如受施者，受已得命、色、力、安、辯，施主亦得如是五報。若施畜生得百倍報，施破戒者得千倍報，施持戒者得十萬報，施外道離欲，得百萬報，施向道者得千億報
【現代漢語翻譯】 現代漢語譯本 觀察受施者的過失；第二，佈施時心不平等；第三，佈施后要求受施者回報；第四，佈施后喜歡自我讚歎；第五，說沒有以後才給予；第六，佈施后惡語謾罵；第七，佈施后要求歸還雙倍；第八，佈施後心生疑慮。這樣的施主，就不能親近諸佛賢聖之人。
『如果以具備色（Rūpa，形態、顏色）、香（Gandha，氣味）、味（Rasa，味道）、觸（Sparśa，觸感）的物品佈施給他人，這稱為凈施；如果能夠如法獲得財富並用于佈施，這稱為凈施；觀察財富無常，不可長久保有而行佈施，這稱為凈施；爲了破除煩惱而行佈施，這稱為凈施；爲了清凈自心而行佈施，這稱為凈施；如果觀察誰是施者，誰是受者，佈施何物，為何佈施，這種佈施的因緣會得到什麼果報，這樣的佈施即是十二入（Dvādaśāyatana，眼、耳、鼻、舌、身、意六根及其對應的六境），受者、施主、因緣、果報都屬於十二入，能夠這樣觀察而行佈施的人，這稱為凈施。如果行佈施時，對於福田（Puṇyakṣetra，指值得佈施的對象，如佛、僧）生起歡喜心，如同諸福田所求的功德，我也這樣不停地追求。佈施給妻子、眷屬、僕人，生起憐憫心，佈施給貧窮的人，爲了解除他們的痛苦。佈施時不求世間的果報，破除驕慢心而佈施，以柔和的心佈施，遠離對三有的執著而佈施，爲了求得無上解脫而佈施，深刻觀察生死輪迴的過患而佈施，不分別福田和非福田而佈施。如果能夠這樣行佈施，福報就會追隨這個人，如同小牛跟隨母牛。
『如果爲了求取果報而佈施，就和市場交易沒有區別。如同爲了維持身命而耕田種植，隨著所播種子的不同而獲得不同的果實；施主佈施后，也是如此，隨著所佈施的不同而獲得不同的福報。如同受施者，接受佈施后得到壽命、美色、力量、安樂、辯才，施主也能得到這五種果報。如果佈施給畜生，能得到百倍的果報；佈施給破戒的人，能得到千倍的果報；佈施給持戒的人，能得到十萬倍的果報；佈施給外道離欲之人，能得到百萬倍的果報；佈施給趣向正道的人，能得到千億倍的果報。
【English Translation】 English version Observing the faults of the recipient; second, giving without equanimity; third, demanding repayment from the recipient after giving; fourth, delighting in self-praise after giving; fifth, giving only after saying there will be no more; sixth, cursing and scolding after giving; seventh, demanding double the amount back after giving; eighth, harboring doubts after giving. Such a donor cannot be close to the Buddhas and virtuous sages.
'If one gives with objects possessing color (Rūpa, form, appearance), fragrance (Gandha, scent, odor), taste (Rasa, flavor), and touch (Sparśa, tactile sensation), this is called pure giving; if one can obtain wealth lawfully and use it for giving, this is called pure giving; observing that wealth is impermanent and cannot be kept for long, and then giving, this is called pure giving; giving in order to break free from afflictions, this is called pure giving; giving in order to purify one's own mind, this is called pure giving; if one observes who is the giver, who is the recipient, what is given, why it is given, and what result will be obtained from this act of giving, such giving is the twelve āyatanas (Dvādaśāyatana, the six sense bases and their corresponding objects), the recipient, the giver, the cause, and the result all belong to the twelve āyatanas, one who can observe in this way and give is called a pure giver. If, when giving, one generates joy towards the field of merit (Puṇyakṣetra, referring to worthy recipients such as the Buddha and Sangha), and seeks merit like those in the fields of merit, I too seek it tirelessly. Giving to one's wife, family, servants, generating compassion, giving to the poor, in order to relieve their suffering. Giving without seeking worldly rewards, giving by breaking down pride, giving with a gentle heart, giving by detaching from the three realms of existence, giving in order to seek unsurpassed liberation, deeply observing the faults of birth and death, giving without distinguishing between fields of merit and non-fields of merit. If one can give in this way, blessings will follow that person, like a calf following its mother.
'If one gives seeking a reward, it is no different from a market transaction. Just as one cultivates and plants fields to sustain life, and obtains fruit according to the seeds sown; the donor, after giving, is also like this, obtaining blessings according to what is given. Just as the recipient, after receiving, obtains life, beauty, strength, peace, and eloquence, the donor also obtains these five rewards. If one gives to animals, one obtains a hundredfold reward; if one gives to those who have broken their precepts, one obtains a thousandfold reward; if one gives to those who uphold the precepts, one obtains a hundred thousandfold reward; if one gives to non-Buddhist ascetics who are detached from desire, one obtains a millionfold reward; if one gives to those who are on the path to enlightenment, one obtains a billionfold reward.'
，施須陀洹得無量報，向斯陀含亦無量報，乃至成佛亦無量報。◎
「善男子！我今為汝分別諸福田故，作如是說，得百倍報至無量報。若能至心生大憐愍，施於畜生，專心恭敬施於諸佛，其福正等無有差別。言百倍者，如以壽命、色、力、安、辯施於彼者，施主后得壽命、色、力、安樂、辯才各各百倍；乃至無量，亦復如是。是故我于契經中說：我施捨利弗，舍利弗亦施於我，然我得多，非舍利弗得福多也。
「或有人說：受者作惡，罪及施主。是義不然！何以故？施主施時，為破彼苦，非為作罪，是故施主應得善果。受者作惡，罪自鐘之，不及施主。施主若以凈妙物施，后得好色，人所樂見，善名流佈，所求如意，生上種姓，是不名惡；云何說言施主得罪？施主施已，歡喜不悔，親近善人，財富自在，生上族家，得人天樂至無上樂，能離一切煩惱結縛，施主乃得如是妙果，云何說言得惡果報？施主若能自手施已，生上姓家，遇善知識，多財饒寶，眷屬成就，能用能施，一切眾生喜樂見之，見已恭敬、尊重、讚歎，施主受報得如是事，云何說言得惡果報？施主若已凈物施已，以是因緣多饒財寶，生上種姓，眷屬無量，身無病苦，心無憂怖，所有財物王、賊、水、火所不能侵，設失財物不生愁惱，無量世
【現代漢語翻譯】 現代漢語譯本：施捨給須陀洹（Srota-apanna，入流果）能獲得無量的果報，施捨給斯陀含（Sakrdagamin，一來果）也能獲得無量的果報，乃至最終成佛也能獲得無量的果報。
『善男子！我現在為你分別說明各種福田的緣故，才這樣說，能獲得百倍的果報乃至無量的果報。如果能夠至誠地生起大慈悲心，佈施給畜生，專心恭敬地佈施給諸佛，這兩種佈施的福報是相等沒有差別的。所說的百倍，比如用壽命、容色、力量、安樂、辯才佈施給他們，佈施的人後來就能獲得壽命、容色、力量、安樂、辯才各自百倍的果報；乃至無量的果報，也是這樣。所以我在契經中說：我佈施給舍利弗（Sariputra，智慧第一的佛陀十大弟子之一），舍利弗也佈施給我，但我得到的更多，不是舍利弗得到的福報多啊。
『或者有人說：受施者作惡，罪過會牽連到佈施的人。這種說法是不對的！為什麼呢？佈施的人佈施的時候，是爲了解除他們的痛苦，不是爲了讓他們作惡，所以佈施的人應該得到善果。受施者作惡，罪過會降臨到他自己身上，不會牽連到佈施的人。佈施的人如果用清凈美好的物品佈施，後來就能獲得美好的容貌，被人所喜愛，好的名聲廣為流傳，所求的事情都能如意，出生在高貴的種姓，這不叫作惡；怎麼能說佈施的人會得到罪過呢？佈施的人佈施之後，歡喜而不後悔，親近善良的人，財富充足而自在，出生在高貴的家族，得到人天的快樂乃至無上的快樂，能夠脫離一切煩惱的束縛，佈施的人才能得到這樣美好的果報，怎麼能說會得到惡的果報呢？佈施的人如果能夠親手佈施，就能出生在高貴的姓氏家族，遇到善良的知識，擁有眾多的財富和珍寶，眷屬圓滿成就，能夠使用財富也能佈施，一切眾生都喜歡見到他，見到之後恭敬、尊重、讚歎他，佈施的人所受的果報是得到這些事情，怎麼能說會得到惡的果報呢？佈施的人如果用清凈的物品佈施，因為這個因緣，就能擁有眾多的財富珍寶，出生在高貴的種姓，眷屬無量，身體沒有病痛，心中沒有憂愁和恐懼，所有的財物不會被國王、盜賊、水、火所侵犯，即使失去了財物也不會產生憂愁煩惱，無量世
【English Translation】 English version: Giving to a Srota-apanna (stream-enterer) yields immeasurable rewards, giving to a Sakrdagamin (once-returner) also yields immeasurable rewards, and even attaining Buddhahood yields immeasurable rewards.
'Good man! I am now explaining the various fields of merit to you, which is why I say that one can obtain a hundredfold reward up to immeasurable rewards. If one can sincerely generate great compassion and give to animals, and wholeheartedly and respectfully give to all the Buddhas, the merit of these two types of giving is equal and without difference. The 'hundredfold' refers to, for example, giving life, beauty, strength, peace, and eloquence to them; the giver will later obtain life, beauty, strength, happiness, and eloquence, each a hundredfold; and so on up to immeasurable rewards. Therefore, I said in the sutras: I gave to Sariputra (one of the Buddha's ten great disciples, foremost in wisdom), and Sariputra also gave to me, but I received more, it is not that Sariputra received more merit.'
'Or some may say: If the recipient commits evil, the sin will affect the giver. This is not true! Why? When the giver gives, it is to relieve their suffering, not to enable them to commit evil, so the giver should receive good results. If the recipient commits evil, the sin will fall upon themselves and will not affect the giver. If the giver gives with pure and wonderful things, they will later obtain beautiful appearance, be loved by people, have a good reputation spread widely, have their wishes fulfilled, and be born into a noble caste. This is not called evil; how can it be said that the giver will receive sin? After the giver has given, they are joyful and do not regret it, they associate with good people, their wealth is abundant and free, they are born into a noble family, they obtain the happiness of humans and gods up to unsurpassed happiness, and they can be free from all afflictions and bonds. The giver obtains such wonderful results, how can it be said that they will receive evil results? If the giver can give with their own hands, they will be born into a noble family, meet good teachers, have much wealth and treasure, have a complete family, be able to use wealth and also give, all beings will be happy to see them, and upon seeing them, they will respect, honor, and praise them. The giver receives such things as rewards, how can it be said that they will receive evil results? If the giver gives with pure things, because of this cause, they will have much wealth and treasure, be born into a noble caste, have countless family members, be free from physical suffering, be free from worry and fear, and their wealth will not be invaded by kings, thieves, water, or fire. Even if they lose wealth, they will not be sad or distressed, for countless lifetimes.'
中身心安樂，云何說言受惡果報？若未施時生於信心，施時歡喜，施已安樂，求時、守時、用時不苦；若以衣施得上妙色，若以食施得無上力，若以燈施得凈妙眼，若以乘施身受安樂，若以舍施所須無乏，施主乃得如是善報，云何說言得惡果也？
「複次，施主若施佛已，用與不用，果報已定。施人及僧，有二種福：一、從用生，二、從受生。何以故？施主施時，自破慳吝，受者用時，破他慳吝，是故說言從用生福。又復從用，人能轉用，僧能增長，施已不求世之果報，不以能起煩惱因施，是故能得無上凈果，名曰涅槃。若有人能日日立要，先施他食，然後自食，若違此要，誓輸佛物，犯則生愧，如其不違，即是微妙智慧因緣，如是施者，諸施中最，是人亦得名上施主。若能隨順求者意施，是人於後無量世中所求如意。若有凈心，財物、福田、悉清凈者，是人則得無量果報。若給妻子、奴婢衣食，恒以憐愍歡喜心與，未來則得無量福德。復觀田倉多有鼠雀，犯暴穀米，恒生憐愍；復作是念：『如是鼠雀，因我得活。』念已歡喜，無觸惱想，當知是人得福無量。若為自身造作衣服、瓔珞、環玔、嚴身之具，種種器物，作已歡喜，自未服用，持以施人，是人未來得如意樹。
「若有說言：離於佈施得善果者，
【現代漢語翻譯】 現代漢語譯本：如果施主身心安樂，怎麼能說會受到惡果報應呢？如果在未佈施時心生信心，佈施時心懷歡喜，佈施後感到安樂，在尋求、守護和使用財物時沒有痛苦；如果用衣服佈施，就能得到美好的容貌；如果用食物佈施，就能得到無上的力量；如果用燈具佈施，就能得到清凈美好的眼睛；如果用車輛佈施，身體就能享受安樂；如果用房舍佈施，所需之物就不會缺乏。施主能夠得到這樣的善報，怎麼能說會得到惡果呢？
其次，施主如果佈施給佛（Buddha，覺悟者）之後，無論佛使用與否，果報都已經確定。佈施給他人和僧侶（Sangha，佛教僧團），有兩種福報：一是因使用而生，二是因接受而生。為什麼這麼說呢？因為施主佈施時，自己破除了慳吝之心，接受者使用時，破除了他人的慳吝之心，所以說因使用而生福。而且，從使用來看，人能夠輾轉使用，僧侶能夠使之增長。佈施之後不求世間的果報，不以能引起煩惱的原因去佈施，因此能夠得到無上的清凈果報，名為涅槃（Nirvana，解脫）。如果有人能夠每天立下誓願，先佈施食物給他人，然後自己才吃，如果違背這個誓願，就發誓要賠償佛物，違犯了就感到慚愧，如果不違犯，就是微妙智慧的因緣。像這樣佈施的人，在各種佈施中最為殊勝，這個人也可以被稱為上等施主。如果能夠隨順求施者的意願去佈施，這個人未來在無量世中所求都能如意。如果具有清凈的心，財物和福田（指能生福報的場所或對象，如佛、僧）都清凈，這個人就能得到無量的果報。如果給予妻子、奴婢衣食，總是以憐憫和歡喜的心給予，未來就能得到無量的福德。再觀察田地和倉庫里有很多老鼠和麻雀，糟蹋穀米，總是生起憐憫之心；又這樣想：『這些老鼠和麻雀，因為我才能活下去。』想到這裡就感到歡喜，沒有觸惱的想法，應當知道這個人得到的福報是無量的。如果為自己製造衣服、瓔珞（Yingluo，一種裝飾品）、環釧（手鐲）、裝飾身體的用具，以及各種器物，做好後感到歡喜，自己還沒有使用，就拿去佈施給他人，這個人未來就能得到如意樹。
如果有人說：離開佈施也能得到善果，
【English Translation】 English version: If the benefactor is peaceful and happy in body and mind, how can it be said that they will receive evil consequences? If faith arises in the mind before giving, joy arises during giving, and peace arises after giving, and there is no suffering in seeking, guarding, and using wealth; if one gives clothing, one obtains excellent complexion; if one gives food, one obtains supreme strength; if one gives lamps, one obtains pure and beautiful eyes; if one gives vehicles, the body enjoys comfort and ease; if one gives dwellings, one will lack nothing needed. The benefactor obtains such good rewards, how can it be said that they will receive evil consequences?
Furthermore, if the benefactor gives to the Buddha (the Awakened One), whether the Buddha uses it or not, the karmic result is already determined. Giving to others and the Sangha (the monastic community) has two kinds of merit: one arises from use, and the other arises from acceptance. Why is this so? Because when the benefactor gives, they break their own stinginess, and when the recipient uses it, they break the stinginess of others, therefore it is said that merit arises from use. Moreover, from use, people can pass it on, and the Sangha can increase it. If one does not seek worldly rewards after giving, and does not give with causes that can arouse afflictions, then one can obtain the supreme pure result, called Nirvana (liberation). If someone can make a vow every day to give food to others before eating themselves, and if they break this vow, they vow to compensate with Buddha's property, and if they violate it, they feel ashamed, and if they do not violate it, it is a subtle cause of wisdom. Such a giver is the most excellent among all givers, and this person can also be called a supreme benefactor. If one can give according to the wishes of the seeker, then in countless future lives, whatever one seeks will be as desired. If one has a pure mind, and both wealth and the field of merit (referring to places or objects that generate merit, such as the Buddha and the Sangha) are pure, then one will obtain immeasurable rewards. If one gives clothing and food to one's wife, children, and servants, always giving with compassion and joy, one will obtain immeasurable merit in the future. Furthermore, observing that there are many rats and sparrows in the fields and granaries, damaging the grain, one always generates compassion; and one thinks: 'These rats and sparrows are able to live because of me.' Thinking this, one feels joy, without any thought of annoyance, one should know that this person obtains immeasurable merit. If one makes clothes, necklaces (Yingluo, a type of ornament), bracelets, and adornments for the body, and various objects for oneself, and feels joy after making them, and before using them oneself, one takes them to give to others, this person will obtain a wish-fulfilling tree in the future.
If someone says: 'One can obtain good results without giving,'
無有是處。離財得施，離受有施，不離慳惜成佈施者，亦無是處。若不求施，若乏時施，少求多施，求惡施好，教他索施，自往行施，當知是人未來之世多獲寶藏，非寶之物悉變成寶。為戲笑施，非福田施，不信因果施，如是佈施，不名為施。若人偏為良福田施，不樂常施，是人未來得果報時，不樂惠施。若人施已，生於悔心，若劫他物持以佈施，是人未來雖得財物，常秏不集。若惱眷屬得物以施，是人未來雖得大報，身常病苦。若先不能供養父母，惱其妻子，奴婢困苦而佈施者，是名惡人，是假名施，不名義施。如是施者，名無憐愍，不知恩報，是人未來雖得財寶，常失不集，不能出用，身多病苦。若人如法以財佈施，是人未來得無量福，有財能用。若有不以如法財施，是人未來雖得果報，恒賴他得，他若喪沒，尋便貧窮。有智之人，深觀人天轉輪王樂，雖復微妙，皆是無常，是故施時不為人天。
「善男子！施有二種：一者、財施，二者、法施。財施名下，法施名上。云何法施？若有比丘、比丘尼、優婆塞、優婆夷，能教他人具信、戒、施、多聞、智慧，若以紙墨令人書寫，若自書寫如來正典，然後施人令得讀誦，是名法施。如是施者，未來無量得好上色。何以故？眾生聞法，斷除瞋心，以是因緣，施主未
【現代漢語翻譯】 現代漢語譯本：沒有這樣的道理。如果離開貪財的心才能行佈施，離開接受者的存在才能行佈施，或者不離開慳吝之心也能成就佈施，這些都是沒有道理的。如果不主動求取佈施的機會，在別人缺乏時才施捨，少量求取卻大量施捨，用不好的東西換取好的施捨，教唆他人索取佈施，自己卻主動去行佈施，應當知道這樣的人未來世會獲得很多寶藏，不是寶物的東西都會變成寶物。如果是爲了戲弄取笑而施捨，不是爲了真正的福田而施捨，或者不相信因果報應而施捨，這樣的佈施不能稱為真正的佈施。如果有人只偏向於好的福田而施捨，不喜歡經常性的施捨，這樣的人未來得到果報時，也不喜歡惠施。如果有人施捨之後，心生後悔，或者搶劫他人的財物拿來佈施，這樣的人未來雖然能得到財物，卻常常耗散而無法積聚。如果惱怒自己的眷屬而得到財物拿去施捨，這樣的人未來雖然能得到大的果報，身體卻常常遭受病痛。如果不能先供養父母，惱怒自己的妻子兒女，讓奴婢困苦，卻去佈施，這樣的人是惡人，是虛假的施捨，不是真正的義施。這樣的施捨，是沒有憐憫心，不知感恩回報，這樣的人未來即使得到財寶，也常常失去而無法積聚，不能拿出來使用，身體多病多苦。如果有人如法地用財物佈施，這樣的人未來會得到無量的福報，有財物也能使用。如果有人不用如法的財物佈施，這樣的人未來即使得到果報，也總是依賴他人才能獲得，他人如果喪失了，自己很快就會變得貧窮。有智慧的人，深刻地觀察到人天和轉輪王（Chakravartin，統治世界的理想君主）的快樂，即使再微妙，也都是無常的，所以施捨的時候不只是爲了人天福報。
『善男子！佈施有兩種：一是財施，二是法施。財施是下等的，法施是上等的。什麼是法施？如果有比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士），能夠教導他人具備信心、持戒、佈施、多聞、智慧，或者用紙墨讓人書寫，或者自己書寫如來的正典，然後施捨給他人讓他們能夠讀誦，這就是法施。這樣施捨的人，未來會得到無量美好的容貌。為什麼呢？眾生聽聞佛法，斷除嗔恨心，因為這個因緣，施主未來也會得到美好的容貌。』
【English Translation】 English version: There is no such thing. There is no such thing as being able to give alms by being detached from wealth, being detached from the recipient, or being able to accomplish almsgiving without being detached from stinginess. If one does not seek alms, if one gives when others are lacking, if one asks for little but gives much, if one exchanges bad things for good alms, if one teaches others to solicit alms, but goes to give alms oneself, one should know that such a person will obtain many treasures in the future, and things that are not treasures will all become treasures. If one gives for the sake of jesting, not for the sake of a field of merit, or if one gives without believing in cause and effect, such almsgiving is not called true almsgiving. If one gives only to a good field of merit, and does not enjoy giving regularly, such a person will not enjoy giving when he receives the reward in the future. If one feels regret after giving, or if one robs others of their possessions to give as alms, such a person will obtain wealth in the future, but it will always be dissipated and not accumulated. If one annoys one's family members to obtain things to give as alms, such a person will receive great rewards in the future, but will always suffer from illness. If one cannot first support one's parents, annoys one's wife and children, and makes one's servants suffer, but gives alms, such a person is an evil person, a false almsgiver, not a true almsgiver. Such almsgiving is without compassion, without knowing gratitude, and such a person will lose his wealth and not accumulate it, will not be able to use it, and will suffer from many illnesses. If one gives alms with wealth according to the Dharma, such a person will receive immeasurable blessings in the future, and will be able to use his wealth. If one does not give alms with wealth according to the Dharma, such a person will always rely on others to obtain it, and if the other person is lost, he will quickly become poor. A wise person deeply observes that the happiness of humans, devas (deities), and Chakravartins (universal monarchs), even if subtle, are all impermanent, so one does not give alms only for the sake of human and deva blessings.
'Good man! There are two kinds of almsgiving: one is material almsgiving, and the other is Dharma almsgiving. Material almsgiving is inferior, and Dharma almsgiving is superior. What is Dharma almsgiving? If there are bhiksus (monks), bhiksunis (nuns), upasakas (laymen), or upasikas (laywomen) who can teach others to have faith, precepts, almsgiving, learning, and wisdom, or if they have people write with paper and ink, or if they write the Tathagata's (Buddha's) correct scriptures themselves, and then give them to others so that they can read them, this is called Dharma almsgiving. Those who give in this way will receive immeasurable good looks in the future. Why? Because sentient beings hear the Dharma and cut off anger, and because of this cause, the almsgiver will also receive good looks in the future.'
來無量世中得成上色。眾生聞法，慈心不殺，以是因緣，施主未來無量世中得壽命長。眾生聞法，不盜他財，以是因緣，施主未來無量世中多饒財寶。眾生聞已，開心樂施，以是因緣，施主未來無量世中身得大力。眾生聞法，斷諸放逸，以是因緣，施主未來無量世中身得安樂。眾生聞法，斷除癡心，以是因緣，施主未來無量世中得無礙辯。眾生聞法，生信無疑，以是因緣，施主未來無量世中信心明瞭；戒、施、聞、慧，亦復如是。是故法施勝於財施。
「或有說言：子修善法，父作不善，因子修善，令父不墮三惡道者。是義不然！何以故？身、口、意業，各別異故。若父喪已墮餓鬼中，子為追福，當知即得；若生天中，都不思念人中之物。何以故？天上成就勝妙寶故。若入地獄，身受苦惱，不暇思念，是故不得。畜生、人中，亦復如是。若謂餓鬼何緣獨得？以其本有愛貪慳吝，故墮餓鬼；既為餓鬼，常悔本過，思念欲得，是故得之。若所為者生余道中，其餘眷屬墮餓鬼者，皆悉得之。是故智者，應為餓鬼勤作福德。若以衣食、房舍、臥具、資生所須，施於沙門、婆羅門等貧窮乞士，為其咒愿，令其得福，以是施愿因緣力故，墮餓鬼者得大勢力，隨施隨得。何以故？生處爾故。諸餓鬼等所食不同，或有食膿，或有
【現代漢語翻譯】 現代漢語譯本 聽聞佛法的人，如果心懷慈悲不殺生，因為這個因緣，佈施者在未來無量世中會得到長壽的果報。聽聞佛法的人，如果不偷盜他人財物，因為這個因緣，佈施者在未來無量世中會擁有豐饒的財富。聽聞佛法的人，如果心懷喜悅樂於佈施，因為這個因緣，佈施者在未來無量世中會得到強大的力量。聽聞佛法的人，如果斷除各種放縱懈怠的行為，因為這個因緣，佈施者在未來無量世中會得到身心的安樂。聽聞佛法的人，如果斷除愚癡之心，因為這個因緣，佈施者在未來無量世中會得到無礙的辯才。聽聞佛法的人，如果生起信心而沒有疑惑，因為這個因緣，佈施者在未來無量世中會擁有明晰的信心；持戒、佈施、聽聞佛法、修習智慧，也是同樣的道理。所以，法佈施勝過財佈施。
有人說：『兒子修習善法，父親造作不善之業，因為兒子修習善法的緣故，使得父親不墮入三惡道。』這種說法是不對的！為什麼呢？因為身、口、意所造的業，各自不同。如果父親去世后已經墮入餓鬼道中，兒子為他追福，應當知道父親就能得到利益；如果父親已經生到天道中，就不會再思念人間的東西。為什麼呢？因為天上已經成就了殊勝美妙的寶物。如果父親墮入地獄，身體正在遭受苦惱，沒有空閑思念其他事情，所以就得不到利益。畜生道和人道，也是同樣的道理。如果有人問：『為什麼只有餓鬼道中的眾生才能得到利益呢？』因為他們生前有強烈的貪愛和慳吝，所以才墮入餓鬼道；既然已經成為餓鬼，常常後悔以前的過錯，思念著想要得到東西，所以才能得到利益。如果為之追福的人已經轉生到其他的道中，而他的其他眷屬墮入餓鬼道，那麼這些眷屬都能得到利益。所以，有智慧的人，應當為餓鬼道的眾生勤奮地修作福德。如果用衣服、食物、房舍、臥具、以及生活所需的物品，佈施給沙門（shamen，出家修道者）、婆羅門（poluomen，古印度教祭司）等貧窮的乞丐，併爲他們唸誦咒語，祝願他們得到福報，因為這種佈施和祝願的因緣力量，使得墮入餓鬼道的眾生得到巨大的力量，隨著佈施就能隨著得到利益。為什麼呢？因為他們所處的環境就是這樣。各種餓鬼所食用的東西各不相同，有的吃膿血，有的...
【English Translation】 English version Those who hear the Dharma and practice compassion, refraining from killing, due to this cause, the donor will attain longevity in immeasurable future lives. Those who hear the Dharma and do not steal others' wealth, due to this cause, the donor will possess abundant riches in immeasurable future lives. Those who hear the Dharma and joyfully give alms, due to this cause, the donor will attain great strength in immeasurable future lives. Those who hear the Dharma and abandon all forms of indulgence, due to this cause, the donor will attain peace and happiness in immeasurable future lives. Those who hear the Dharma and eliminate foolishness, due to this cause, the donor will attain unobstructed eloquence in immeasurable future lives. Those who hear the Dharma and generate faith without doubt, due to this cause, the donor will possess clear faith in immeasurable future lives; the same applies to precepts, generosity, hearing the Dharma, and wisdom. Therefore, the Dharma offering is superior to the material offering.
Some say: 'If a son cultivates virtuous deeds while the father commits unwholesome actions, the son's virtuous deeds can prevent the father from falling into the three evil realms.' This is not correct! Why? Because the actions of body, speech, and mind are distinct and separate. If the father has already fallen into the preta (egui, hungry ghost) realm after death, the son's merit-making on his behalf will benefit him; if the father has been reborn in the deva (tiandao, heavenly) realm, he will not think of things in the human realm. Why? Because he has already attained superior and wonderful treasures in the heavens. If the father has fallen into hell, he is suffering and has no time to think of anything else, so he cannot receive the benefit. The same applies to the animal and human realms. If someone asks: 'Why is it that only beings in the preta realm can receive the benefit?' It is because they had strong attachment, greed, and stinginess in their previous lives, which caused them to fall into the preta realm; having become pretas, they constantly regret their past mistakes and desire to obtain things, so they can receive the benefit. If the person for whom merit is made has been reborn in another realm, and their other relatives have fallen into the preta realm, then those relatives can receive the benefit. Therefore, wise people should diligently perform meritorious deeds for the sake of beings in the preta realm. If one offers clothing, food, shelter, bedding, and other necessities to shamen (shamen, monastic practitioners), brahmana (poluomen, ancient Indian priests), and other poor beggars, and recites mantras and makes vows for them to receive blessings, then due to the power of this offering and vow, beings who have fallen into the preta realm will gain great strength, receiving benefits as they are given. Why? Because that is the nature of their existence. The food consumed by various pretas differs; some eat pus and blood, some...
食糞，或食血污、嘔吐、涕唾，得是施已，一切變成上妙色味。雖以不凈盪滌汁等施應食者，然有遮護，竟不得食；如是施主，亦得福德。何以故？以施主心慈憐愍故。若有祀祠，誰是受者？隨其祠處而為受者。若近樹林則樹神受，舍河、泉井、山林、堆阜，亦復如是。是人祀已，亦得福德。何以故？令彼受者生喜心故；是祀福德能護身財。若說殺生祀祠得福，是義不然！何以故？不見世人種伊蘭子生栴檀樹，斷眾生命而得福德！若欲祀者，應用香、花、乳、酪、酥、藥。為亡追福，則有三時：春時二月，夏時五月，秋時九月。
「若人以房舍、臥具、湯藥、園林、池井、牛、羊、象、馬、種種資生布施於他，施已命終，是人福德隨所施物，任用久近，福德常生。是福追人，如影隨形。或有說言：終已便失。是義不然！何以故？物壞不用，二時中失，非命盡失。若出家人效在家人歲節之日棄飲食者，隨世法故，非真實也；亦信世法、出世法故。若能隨家所有好惡常樂施者，名一切施。若以身份及以妻子、所重之物施於人者，是則名為不思議施。若有惡人，毀戒，怨家，不知恩義，不信因果，強乞索者，大勢力人，健罵詈者，得已瞋恚，詐現好相，大富貴者，施如是等十一種人名不思議。善男子！一切佈施，有三
根本：施於貧窮，以憐愍故；施於怨家，不求報故，施福德人，心喜敬故。
「善男子！若人多財，無量歲中供養三寶，雖得無量福德果報，不如勸人共和合作。若人輕於少物、惡物，羞不肯施，是人增長來世貧苦。若人共施，財物、福田、施心俱等，是二得果無有差別。有財、心俱等，福田勝者，得果報勝。有田、心俱下，財物勝者，得果則勝。有田、財俱下，施心勝者，得果亦勝。有田、財俱勝，施心下者，得果不如。
「善男子！智者施時不為果報。何以故？定知此因必得果故。若人無慈，不知恩義，不貪聖人所有功德，惜財身命，貪著心重，如是之人不能佈施。智者深觀一切眾生求財物時，不惜身命，既得財物，能捨施人，當知是人能捨身命。若人慳吝不能捨財，當知是人亦惜身命。若捨身命求得財物以佈施者，當知是人，是大施主。若人得財貪惜不施，當知即是未來世中貧窮種子。是故我于契經中說：四天下中，閻浮提人，有三事勝：一者、勇健，二者、念心，三者、行凈。不見果報，能預作因，不惜身命，求得財已，能壞慳吝，舍已思施，既舍施已，心不生悔，復能分別福田非福田，是名勇健。
「善男子！施已生悔，因於三事：一者、于財貪愛，二者、咨承邪見，三者、見受者過。
【現代漢語翻譯】 現代漢語譯本：根本：對於貧窮的人，因為憐憫的緣故而佈施；對於怨恨自己的人，因為不求回報的緣故而佈施；對於有福德的人，因為內心歡喜恭敬的緣故而佈施。
『善男子！如果有人有很多財富，在無量的時間裡供養佛、法、僧三寶（Sanbao），即使得到無量的福德果報，也不如勸說他人共同合作佈施。如果有人輕視微小的、不好的東西，感到羞愧而不肯佈施，這個人會增長來世的貧窮困苦。如果有人共同佈施，財物、福田（futian，指可以種福報的場所或對像）、佈施的心都相等，這兩種人得到的果報沒有差別。如果有財物和佈施的心都相等，但福田更殊勝，得到的果報就更殊勝。如果有福田和佈施的心都低下，但財物更殊勝，得到的果報也殊勝。如果有福田和財物都低下，但佈施的心更殊勝，得到的果報也殊勝。如果有福田和財物都殊勝，但佈施的心低下，得到的果報不如前面幾種情況。』
『善男子！有智慧的人佈施的時候不爲了求得果報。為什麼呢？因為一定知道種下這樣的因，必定會得到相應的果。如果一個人沒有慈悲心，不知道感恩，不羨慕聖人所有的功德，吝惜自己的財物和生命，貪戀執著的心很重，這樣的人不能佈施。有智慧的人深刻地觀察到一切眾生在求取財物的時候，不吝惜自己的生命，既然得到了財物，能夠捨棄佈施給他人，應當知道這個人能夠捨棄自己的生命。如果有人慳吝，不能捨棄財物，應當知道這個人也吝惜自己的生命。如果捨棄自己的生命去求得財物，然後用這些財物來佈施，應當知道這個人是大施主。如果有人得到財物后貪婪吝惜而不肯佈施，應當知道這就是未來世貧窮的種子。所以我在契經（qijing，佛教經典）中說：在四天下（sitianxia，佛教宇宙觀中的四大洲）中，閻浮提（Yanfuti，南贍部洲）的人，有三件事勝過其他地方的人：第一是勇健，第二是念心，第三是行凈。不看見果報，能夠預先種下善因；不吝惜自己的生命，求得財物后，能夠破除慳吝，捨棄財物后思量佈施；已經捨棄佈施后，心中不生後悔；並且能夠分辨福田和非福田，這叫做勇健。』
『善男子！佈施后產生後悔，是由於三種原因：第一是對財物貪愛不捨，第二是聽從邪惡的見解，第三是看到接受佈施的人有過失。』
【English Translation】 English version: Fundamentally: Giving to the poor, out of compassion; giving to enemies, not seeking reward; giving to those with merit and virtue, with joy and respect in the heart.
'Good man! If a person has much wealth and makes offerings to the Triple Gem (Sanbao, the Buddha, the Dharma, and the Sangha) for countless years, although they may obtain immeasurable meritorious rewards, it is not as good as encouraging others to cooperate and give together. If a person despises small or bad things and feels ashamed to give, that person will increase poverty and suffering in future lives. If people give together, and their wealth, field of merit (futian, a place or object where merit can be cultivated), and intention to give are all equal, the results obtained by these two are no different. If wealth and intention are equal, but the field of merit is superior, the reward obtained is superior. If the field of merit and intention are inferior, but the wealth is superior, the reward obtained is also superior. If the field of merit and wealth are both inferior, but the intention to give is superior, the reward obtained is also superior. If the field of merit and wealth are both superior, but the intention to give is inferior, the reward obtained is not as good.'
'Good man! A wise person does not give for the sake of reward. Why? Because they know for certain that this cause will inevitably lead to a result. If a person has no compassion, does not know gratitude, does not admire the merits of the sages, is stingy with their wealth and life, and has a strong attachment in their heart, such a person cannot give. A wise person deeply observes that when all beings seek wealth, they do not spare their lives. Having obtained wealth, they are able to give it away to others. Know that this person is able to give up their life. If a person is stingy and cannot give up wealth, know that this person also cherishes their life. If one gives up their life to seek wealth and then uses that wealth to give alms, know that this person is a great benefactor. If a person obtains wealth and is greedy and stingy and does not give, know that this is the seed of poverty in future lives. Therefore, I said in the sutras (qijing, Buddhist scriptures): Among the four continents (sitianxia, the four continents in Buddhist cosmology), the people of Jambudvipa (Yanfuti, the southern continent) are superior in three things: first, courage and strength; second, mindfulness; and third, pure conduct. Without seeing the reward, they can proactively create causes; without sparing their lives, having obtained wealth, they can destroy stinginess, and after giving, they contemplate giving; having already given, their hearts do not give rise to regret; and they can distinguish between fields of merit and non-fields of merit. This is called courage and strength.'
'Good man! Regret after giving arises from three causes: first, greed and attachment to wealth; second, listening to wrong views; and third, seeing the faults of the recipient.'
復有三事：一者、畏他呵責，二者、畏財盡受苦，三者、見他施已受諸衰惱。善男子！智人三時不生悔心。復有三事：一者、明信因果，二者、親近善友，三者、不貪著財。信因果者，復有二事：一者、從他聞法，二者、內自思惟。親近善友，復有二事：一者、深信，二者、智慧。不貪著財，復有二事：一、觀無常，二、不自在。善男子！施主若能如是觀察，如是行施，當知是人能具足行檀波羅蜜。是故我先說：有佈施非波羅蜜，有波羅蜜非是佈施，有亦佈施亦波羅蜜，有非佈施非波羅蜜。
「善男子！智有三種：一者、能捨外物，二者、舍內外物，三者、施內外已兼化眾生。云何教化？見貧窮者，先當語言：『汝能歸依於三寶不？受齋戒不？』若言能者，先授三歸及以齋戒，后則施物。若言不能，復應語言：『若不能者，汝能隨我說一切法無常、無我、涅槃寂滅不？』若言能者，復當教之，教已便施。若言我今能說二事，唯不能說諸法無我，復應語言：『汝若不能說諸法無我，能說諸法是無性不？』若言能者，教已便施。若能如是先教后施，名大施主。善男子！若能如是教化眾生及諸怨親，無所選擇，名大施主。善男子！智者若有財寶物時，應當如是修行佈施。如其無財，復當轉教余有財者，令作是施。若余
【現代漢語翻譯】 現代漢語譯本 還有三種情況：第一種，害怕別人呵斥責罵；第二種，害怕錢財耗盡而遭受困苦；第三種，看到別人佈施后反而遭受各種衰敗和煩惱。善男子！有智慧的人在任何時候都不會產生後悔之心。還有三種情況：第一種，明確相信因果報應；第二種，親近善友；第三種，不貪戀執著錢財。相信因果報應，又有兩種情況：第一種，從他人那裡聽聞佛法；第二種，內心自己思維。親近善友，又有兩種情況：第一種，深深地信任；第二種，具有智慧。不貪戀執著錢財，又有兩種情況：第一，觀察世事無常；第二，明白錢財並非真正屬於自己，不能完全自主。善男子！佈施的人如果能夠這樣觀察，這樣行佈施，應當知道這個人能夠圓滿地修行檀波羅蜜（Dān-bōluómì，佈施到彼岸）。所以，我先前說：有的佈施不是波羅蜜，有的波羅蜜不是佈施，有的既是佈施又是波羅蜜，有的既不是佈施也不是波羅蜜。
『善男子！智慧有三種：第一種，能夠捨棄身外之物；第二種，捨棄身內和身外之物；第三種，在佈施身內和身外之物后，還能教化眾生。如何教化呢？看到貧窮的人，首先應當問：『你能夠歸依三寶（sān bǎo，佛、法、僧）嗎？能夠受持齋戒嗎？』如果他說能，就先為他授三歸依以及齋戒，然後再施捨財物。如果他說不能，就應該再問：『如果不能，你能夠隨我說一切法都是無常的、無我的、涅槃（niè pán，寂滅）是寂靜的嗎？』如果他說能，就應當教導他，教導完畢后再施捨。如果他說我現在能說前兩件事，唯獨不能說諸法無我，就應該再問：『你如果不能說諸法無我，能說諸法是無自性的嗎？』如果他說能，教導完畢后再施捨。如果能夠這樣先教導后施捨，就稱為大施主。善男子！如果能夠這樣教化眾生以及怨親，沒有分別選擇，就稱為大施主。善男子！有智慧的人如果有財寶物品時，應當這樣修行佈施。如果自己沒有財物，就應當轉而教導其他有財物的人，讓他們行這樣的佈施。如果其他人
【English Translation】 English version Furthermore, there are three things: first, fearing others' scolding and rebuke; second, fearing suffering from the exhaustion of wealth; third, seeing others who, after giving alms, suffer various declines and afflictions. Good man! A wise person does not generate regret at any time. Furthermore, there are three things: first, clearly believing in cause and effect; second, associating with good friends; third, not being greedy and attached to wealth. Believing in cause and effect has two aspects: first, hearing the Dharma from others; second, contemplating internally. Associating with good friends has two aspects: first, deep faith; second, wisdom. Not being greedy and attached to wealth has two aspects: first, observing impermanence; second, understanding non-self-ownership. Good man! If a donor can observe in this way and practice giving in this way, know that this person can fully practice Dān-bōluómì (檀波羅蜜, Perfection of Giving). Therefore, I said earlier: there is giving that is not Pāramitā, there is Pāramitā that is not giving, there is both giving and Pāramitā, and there is neither giving nor Pāramitā.
'Good man! There are three kinds of wisdom: first, being able to relinquish external things; second, relinquishing both internal and external things; third, after giving internal and external things, also transforming sentient beings. How to transform? When seeing the poor, one should first say: 'Can you take refuge in the Three Jewels (sān bǎo, Buddha, Dharma, Sangha)? Can you observe the precepts of fasting?' If they say they can, first bestow the Three Refuges and the precepts of fasting, and then give them material things. If they say they cannot, one should ask again: 'If you cannot, can you follow me in saying that all dharmas are impermanent, without self, and that Nirvana (niè pán, extinction) is quiescent?' If they say they can, then one should teach them, and after teaching, give them alms. If they say, 'I can say the first two things, but I cannot say that all dharmas are without self,' one should ask again: 'If you cannot say that all dharmas are without self, can you say that all dharmas are without inherent nature?' If they say they can, teach them and then give alms. If one can teach before giving in this way, one is called a great donor. Good man! If one can transform sentient beings and enemies alike in this way, without discrimination, one is called a great donor. Good man! If a wise person has wealth and possessions, they should practice giving in this way. If they have no wealth themselves, they should turn to teach others who have wealth, causing them to make such offerings. If others
施主先知此法不須教者，應以身力往佐助之。
「若窮無物，應誦醫方，種種咒術，求錢湯藥，須者施之。至心瞻病，將養療治。勸有財者和合諸藥，若丸、若散、若種種湯。既了醫方，遍行看病，案方診視，知病所在，隨其病處而為療治。療治病時，善知方便，雖處不凈，不生厭心。病增知增，損時知損，復能善知如是食、藥能增病苦，知如是食、藥能除病苦。病者若求增病食藥；應當方便隨宜喻語，不得言無；若言無者，或增苦劇。若知定死，亦不言死，但當教令歸依三寶，唸佛法僧，勤修供養。為說病苦皆是往世不善因緣，獲是苦報，今當懺悔。病者聞已，或生瞋恚，惡口罵詈，默不報之，亦不捨棄。雖復瞻養，慎無責恩，差已猶看，恐后勞復。若見平復如本健時，心應生喜，不求恩報。如其死已，當爲殯葬。說法慰喻知識、眷屬。無以增病食藥施人，若病差已，喜心施物便可受之，受已轉施余窮乏者。若能如是瞻養治病，當知是人是大施主，真求無上菩提之道。
「善男子！有智之人求菩提時，設多財寶，亦當讀誦如是醫方，作瞻病舍，具病所須，飲食、湯藥以供給之。道路凹迮，平治令寬；除去刺石糞穢、不凈，險處所須，若板、若梯、若椽、若索，悉皆施之。曠路作井，種果樹林，修治泉潢
【現代漢語翻譯】 現代漢語譯本：如果施主已經領悟了這個方法，不需要再教導，就應該親自出力去幫助他人。
如果貧窮沒有財物，就應該誦讀醫方，學習各種咒術，尋求錢財和湯藥，供給需要的人。要真心誠意地照顧病人，調養治療。勸說有錢的人捐助藥物，無論是藥丸、藥散還是各種湯藥。精通醫方之後，要四處行醫看病，根據醫方診斷病情，瞭解病癥所在，根據病癥進行治療。治療疾病時，要善於運用方便之法，即使身處不潔凈的地方，也不要產生厭惡之心。病情加重要知道是加重，減輕時要知道是減輕，還要善於瞭解哪些食物和藥物會加重病情，哪些食物和藥物能夠減輕病情。如果病人要求食用會加重病情的食物和藥物，應當委婉地勸說，不要直接說沒有；如果直接說沒有，可能會增加病人的痛苦。如果知道病人必定會死，也不要說他會死，只要教導他歸依三寶（佛(Buddha)，法(Dharma)，僧(Sangha)），唸誦佛、法、僧，勤修供養。為病人講述病痛都是往世不善的因緣造成的，所以得到這樣的苦報，現在應當懺悔。病人聽了之後，如果產生嗔恨，惡語謾罵，不要回應，也不要捨棄他。即使照顧病人，也要謹慎，不要圖報恩，病好之後還要繼續觀察，恐怕以後復發。如果看到病人恢復到原來的健康狀態，心裡應該感到高興，不要圖求報答。如果病人去世了，應當為他辦理殯葬。為他的親友眷屬說法，安慰他們。不要把會加重病情的食物和藥物施捨給別人，如果病人病好之後，高興地施捨財物，就可以接受，接受之後再轉施給其他貧窮的人。如果能夠這樣照顧和治療病人，應當知道這個人是大施主，是真正尋求無上菩提之道的人。
善男子！有智慧的人在尋求菩提（Bodhi，覺悟）的時候，即使有很多財寶，也應當讀誦這樣的醫方，建造瞻病舍，準備病人所需要的飲食和湯藥來供給他們。道路凹凸狹窄，要平整修寬；清除荊棘石頭糞便污穢不潔之物，在危險的地方提供所需的木板、梯子、椽子、繩索，全部施捨。在空曠的道路上挖掘水井，種植果樹林，修繕泉水池塘。
【English Translation】 English version: If a benefactor already understands this method and requires no further instruction, they should personally exert their efforts to assist others.
If impoverished and without possessions, one should recite medical formulas, learn various mantras, seek money and medicinal herbs, and provide them to those in need. One should sincerely care for the sick, providing nourishment and treatment. Persuade those with wealth to donate medicines, whether pills, powders, or various decoctions. After mastering medical formulas, one should travel around providing medical care, diagnosing illnesses according to the formulas, understanding the location of the ailment, and treating it accordingly. When treating illnesses, one should be skilled in using expedient means, and even when in unclean places, one should not develop feelings of disgust. When the illness worsens, one should know it is worsening; when it lessens, one should know it is lessening. Furthermore, one should be skilled in knowing which foods and medicines can increase suffering from illness, and which foods and medicines can alleviate suffering. If a patient requests food or medicine that will increase their illness, one should tactfully advise them, without directly saying there is none; for if one directly says there is none, it may increase the patient's suffering. If one knows that the patient will certainly die, one should not tell them they will die, but only teach them to take refuge in the Three Jewels (Buddha, Dharma, Sangha), recite the Buddha, Dharma, and Sangha, and diligently make offerings. Explain to the patient that their suffering is caused by unwholesome karmic conditions from past lives, and that they are now receiving the result of that karma, and should now repent. If the patient becomes angry and curses, one should remain silent and not retaliate, nor should one abandon them. Even while caring for the patient, one should be careful not to expect gratitude, and after the patient recovers, one should continue to observe them, lest they relapse. If one sees that the patient has recovered to their original healthy state, one should feel happy and not seek repayment. If the patient dies, one should arrange for their funeral. One should speak Dharma to their relatives and friends, comforting them. One should not give food or medicine that will worsen illness to others. If a patient, after recovering from illness, happily donates goods, one may accept them, and then redistribute them to other impoverished people. If one can care for and treat the sick in this way, one should know that this person is a great benefactor, and is truly seeking the path to unsurpassed Bodhi (Enlightenment).
Good man! When a wise person seeks Bodhi (Enlightenment), even if they have much wealth, they should also read and recite such medical formulas, build infirmaries, and provide the necessary food and medicine for the sick. If roads are uneven and narrow, they should be leveled and widened; thorns, stones, feces, filth, and unclean things should be removed. In dangerous places, they should provide the necessary planks, ladders, rafters, and ropes, and donate them all. On open roads, they should dig wells, plant orchards and forests, and repair springs and ponds.
。無樹木處，為畜豎柱。負擔息處，為作基埵。造立客舍，具諸所須，瓶盆、燭燈、床臥、敷具。臭穢流處，為作橋隥。津濟渡頭，施橋船筏。不能渡者，自往渡之。老小羸瘦無筋力者，自手攜將而令得過。路次作塔，種花果樹。見怖畏者，輒為救藏，以物善語，誘喻捕者。若見行者次至險處，輒前扶接，令得過險。若見失土破亡之人，隨宜給與，善言慰喻。遠行疲極，當爲洗浴，按摩手足，施以床座，若無床座，以草為敷。熱時以扇衣裳作蔭，寒時施火衣服溫暖，若自為之，若教人為。販賣市易，教令依平，無貪小利，共相中欺。見行路者，示道非道。道者所謂多饒水草，無有賊盜；宣說非道，多諸患難。見人靴量、衣裳、缽盂朽故壞者，即為縫補浣染熏治。有患鼠、蛇、壁虱、毒蟲，能為除遣。施人如意，摘抓耳鉤，縫治浣濯，招提僧物，謂坐臥具，廁上安置凈水、澡豆、凈灰土等。若自造作衣服、缽器，先奉上佛，並令父母、師長、和上，先一受用，然後自服；若上佛者，以花、香贖。凡所食啖，要先施於沙門、梵志，然後自食。見遠至者，濡言問訊，施以凈水洗浴身體，與油涂足，香花、楊枝、澡豆、灰土、香油、香水、蜜毗缽羅舍勒、小衣、作塗油者，洗已、復以種種香花、丸藥、散藥、飲食、漿水、隨所
【現代漢語翻譯】 在沒有樹木的地方，為牲畜設立柱子。在可以休息的地方，建造地基。建造客舍，備辦各種所需之物，如瓶子、盆子、蠟燭、燈、床鋪、臥具。在有臭穢流動的地方，建造橋樑。在渡口，設定橋樑和船筏。對於不能渡河的人，親自送他們過河。對於年老體弱、沒有力氣的人，親自攙扶他們，讓他們能夠過去。在路邊建造佛塔，種植花果樹木。見到害怕的人，就為他們提供庇護，用溫和的言語勸慰誘導捕捉者。如果看到行人走到危險的地方，就上前攙扶，讓他們安全通過。如果看到失去家園、破產的人，根據情況給予幫助，用善言安慰。對於遠行疲憊的人，應當為他們洗浴手腳，提供床座，如果沒有床座，就用草鋪設。天氣炎熱時，用扇子或衣裳遮陰，天氣寒冷時，提供火和衣服取暖，無論是自己做，還是教別人做。在買賣交易中，教導人們公平交易，不要貪圖小利，互相欺騙。見到趕路的人，指明道路，告訴他們哪裡水草豐茂，沒有盜賊；說明錯誤的道路，那裡充滿患難。見到人們的靴子、衣服、缽盂破舊損壞，就為他們縫補洗染。對於老鼠、蛇、壁虱、毒蟲等害蟲，能夠幫助驅除。給予他人如意、掏耳朵的工具、縫補洗滌的用具。對於寺院僧眾的物品，如坐臥用具，廁所里安置凈水、澡豆、凈灰土等。如果自己製作衣服、缽器，先供奉佛，並讓父母、師長、和尚先使用，然後自己再用；如果供奉佛，用花、香贖回。凡是吃的東西，一定要先施捨給沙門（shamen，出家修道者）、梵志（fanzhi，婆羅門修行者），然後自己再吃。見到遠道而來的人，用柔和的語言問候，提供乾淨的水洗浴身體，用油塗抹腳，提供香花、楊枝、澡豆、灰土、香油、香水、蜜、毗缽羅舍勒（pipaluoshele，一種草藥）、小衣服，製作塗油的人，洗完后，再用各種香花、丸藥、散藥、飲食、漿水，根據所需
【English Translation】 In places without trees, erect pillars for livestock. In places suitable for resting, build foundations. Construct guest houses, providing all necessities such as bottles, basins, candles, lamps, beds, and bedding. Where there is flowing filth, build bridges. At river crossings, provide bridges and rafts. For those unable to cross, personally assist them. For the elderly, weak, and those lacking strength, personally help them across. Build pagodas along the road and plant flowering and fruit-bearing trees. When encountering fearful individuals, offer them shelter, and use kind words to dissuade and reason with their captors. If seeing travelers approaching dangerous areas, go forward to assist them, ensuring their safe passage. If encountering those who have lost their land or are ruined, provide assistance as appropriate and offer comforting words. For those exhausted from long journeys, wash their hands and feet, provide beds or, if unavailable, spread grass as bedding. In hot weather, provide shade with fans or clothing; in cold weather, offer fire and warm clothing, whether doing it oneself or instructing others to do it. In buying and selling, teach people to trade fairly, without greed for small profits, and to avoid deceiving each other. When seeing travelers, point out the correct path, indicating where water and grass are plentiful and there are no thieves; explain the wrong paths, where there are many dangers. When seeing people's boots, clothing, or alms bowls worn out or damaged, mend, wash, dye, and repair them. For pests such as rats, snakes, ticks, and poisonous insects, help to eliminate them. Give people wish-fulfilling items, ear picks, and sewing and washing utensils. For monastic items, such as sitting and sleeping mats, provide clean water, bath powder, and clean ash in the toilets. If making clothes or bowls oneself, first offer them to the Buddha and allow parents, teachers, and preceptors to use them first, then use them oneself; if offering to the Buddha, redeem them with flowers and incense. Before eating anything, always offer it to the Shamen (shamen, ascetics) and Brahmins (fanzhi, Brahman ascetics), then eat it oneself. When seeing those who have come from afar, greet them with gentle words, provide clean water to wash their bodies, apply oil to their feet, and offer fragrant flowers, toothpicks, bath powder, ash, fragrant oil, fragrant water, honey, pipaluoshele (pipaluoshele, a kind of herb), small clothes, and those who make oil for application. After washing, provide various fragrant flowers, pills, powders, food, and drinks as needed.
須施。復施剃刀、漉水囊等、針縷、衣納、紙、筆、墨等，若不能常，隨齋日施。若見盲者，自前捉手，施杖示道。若見有苦，亡失財物，父母喪沒，當以財給，善語說法，慰喻勸諫，善說煩惱、福德二果。善男子！若能修集如是施者，名凈施主。
「善男子！菩薩二種：一者、在家，二者、出家。出家菩薩為凈施主，是不為難；在家菩薩為凈施主，是乃為難。何以故？在家之人多惡因緣所纏繞故。」
優婆塞戒經凈三歸品第二十
善生言：「世尊！如佛先說：有來乞者，當先教令受三歸依，然後施者。何因緣故受三歸依？云何名為三歸依也？」
「善男子！為破諸苦，斷除煩惱，受于無上寂滅之樂，以是因緣受三歸依。如汝所問云何三歸依者？善男子！謂佛法僧。佛者，能說壞煩惱因，得正解脫。法者，即是壞煩惱因，真實解脫。僧者，稟受破煩惱因，得正解脫。或有說言：若如是者，即是一歸。是義不然！何以故？如來出世及不出世，正法常有，無分別者。如來出已，則有分別，是故應當別歸依佛。如來出世及不出世，正法常有，無有受者，佛弟子眾能稟受故，是故應當別歸依僧。正道解脫，是名為法；無師獨覺，是名為佛；能如法受，是名為僧。若無三歸，云何說有四不壞信？得三歸
【現代漢語翻譯】 現代漢語譯本： 須施（應當佈施）剃刀、漉水囊等、針線、補丁衣服、紙、筆、墨等，若不能經常佈施，也應當在齋戒日佈施。若見到盲人，親自上前牽著他的手，施捨枴杖併爲他指路。若見到有人遭受痛苦，亡失財物，父母喪亡，應當用財物幫助他們，用善言說法，安慰勸導，善巧地解說煩惱和福德這兩種果報。善男子！若能修習積累這樣的佈施，就稱為清凈的施主。
『善男子！菩薩有兩種：一者、在家，二者、出家。出家菩薩成為清凈的施主，這不難做到；在家菩薩成為清凈的施主，這才是難能可貴。為什麼呢？因為在家之人大多被各種惡劣的因緣所纏繞。』
《優婆塞戒經·凈三歸品》第二十
善生（一位菩薩的名字）問：『世尊！如佛先前所說：有來乞討的人，應當先教導他受三歸依，然後再佈施給他。是什麼因緣要受三歸依？什麼叫做三歸依呢？』
『善男子！爲了破除各種痛苦，斷除煩惱，獲得無上的寂滅之樂，因為這個因緣才要受三歸依。正如你所問的什麼叫做三歸依呢？善男子！就是佛、法、僧。佛，能夠宣說壞滅煩惱之因，獲得真正解脫。法，就是壞滅煩惱之因，是真實的解脫。僧，稟受壞滅煩惱之因，獲得真正解脫。或者有人說：如果這樣說，那不就是一歸依了嗎？這種說法是不對的！為什麼呢？如來出世和不出世，正法常存，沒有分別。如來出世之後，才有了分別，所以應當分別歸依佛。如來出世和不出世，正法常存，沒有接受者，佛的弟子眾能夠稟受，所以應當分別歸依僧。正道解脫，這叫做「法」；無師自悟，這叫做「佛」；能夠如法奉行，這叫做「僧」。如果沒有三歸依，怎麼能說有四不壞信呢？獲得三歸
【English Translation】 English version: One should also give razors, water-filtering bags, needles and thread, patched clothing, paper, pens, ink, etc. If one cannot give these things regularly, one should give them on fast days. If one sees a blind person, one should take their hand and give them a staff to show them the way. If one sees someone suffering, having lost their possessions, or whose parents have died, one should give them wealth, speak kind words, teach the Dharma, comfort and advise them, and skillfully explain the two fruits of afflictions and merit. Good men! If one can cultivate and accumulate such giving, one is called a pure giver.
'Good men! There are two kinds of Bodhisattvas: one is a householder, and the other is a renunciant. It is not difficult for a renunciant Bodhisattva to be a pure giver; it is difficult for a householder Bodhisattva to be a pure giver. Why? Because householders are mostly entangled in evil conditions.'
Upasaka Precept Sutra, Chapter 20: Pure Three Refuges
Shan Sheng (name of a Bodhisattva) said: 'World Honored One! As the Buddha previously said: When someone comes to beg, one should first teach them to take the Three Refuges, and then give to them. What is the reason for taking the Three Refuges? What are the Three Refuges?'
'Good men! In order to break all suffering, cut off afflictions, and receive the supreme bliss of Nirvana, one takes the Three Refuges for this reason. As you asked, what are the Three Refuges? Good men! They are the Buddha, the Dharma, and the Sangha. The Buddha is able to speak of the cause of destroying afflictions and attaining true liberation. The Dharma is the cause of destroying afflictions, and is true liberation. The Sangha receives the cause of destroying afflictions and attains true liberation. Some say: If that is the case, then it is just one refuge. This is not correct! Why? Whether the Tathagata appears in the world or not, the True Dharma always exists, without distinction. After the Tathagata appears, then there is distinction, so one should separately take refuge in the Buddha. Whether the Tathagata appears in the world or not, the True Dharma always exists, without a receiver, but the Buddha's disciples are able to receive it, so one should separately take refuge in the Sangha. The right path to liberation is called the 'Dharma'; self-awakening without a teacher is called the 'Buddha'; being able to practice according to the Dharma is called the 'Sangha'. If there are no Three Refuges, how can one speak of the Four Incorruptible Faiths? Obtaining the Three Refuges
者，或有具足，或不具足。云何具足？所謂歸佛、法、僧。不具足者，所謂如來歸依於法。善男子！得三歸者，無不具足，如比丘、比丘尼、優婆塞、優婆夷戒。
「善男子！如佛、緣覺、聲聞各異，是故三寶不得不異。云何為異？發心時異，莊嚴時異，得道時異，性分各異，是故為異。何因緣故說佛即法？能解是法，故名為佛；受分別說，故名為僧。若有說言：佛入僧數。是義不然！何以故？佛若入僧，則無三寶及三歸依、四不壞信。善男子！菩薩、法異，佛、法亦異。菩薩二種：一者、後身，二者、修道。歸依後身，名歸依法，歸依修道，名歸依僧。觀有為法多諸罪過，獨處修行，得甘露味，故名為佛；一切無漏無為法界，故名為法；受持禁戒，讀誦解說十二部經，故名為僧。
「若有問言：如來滅已，歸依佛者，是何歸依？善男子！如是歸依，名為歸依過去諸佛無學之法。如我先教提謂長者：『汝當歸依未來世僧。』依過去佛，亦復如是。福田果報，有多少故，差別為三。若佛在世及涅槃后，供養果報，無有差別；受歸依者，亦復如是。如佛在世，為諸弟子立諸要制，佛雖過去，有犯之者亦獲罪報；歸過去佛，亦復如是。猶如如來臨涅槃時，一切人天為涅槃故，多設供養，爾時如來未入涅槃，猶故
【現代漢語翻譯】 現代漢語譯本 這些歸依，有的具足，有的不具足。什麼叫做具足？就是歸依佛(Buddha，覺悟者)、法(Dharma，佛法)、僧(Sangha，僧團)。不具足的，就是如來說歸依於法。善男子！得到三歸依的，沒有不具足的，如同比丘(Bhiksu，出家男眾)、比丘尼(Bhiksuni，出家女眾)、優婆塞(Upasaka，在家男眾)、優婆夷(Upasika，在家女眾)的戒律一樣。
『善男子！如同佛、緣覺(Pratyekabuddha，獨覺者)、聲聞(Sravaka，聽聞佛法而悟道者)各有不同，所以三寶(Triratna，佛法僧)不得不不同。怎麼不同呢？發心時不同，莊嚴時不同，得道時不同，性分各異，所以不同。因為什麼因緣說佛就是法呢？因為能夠理解這法，所以叫做佛；接受分別解說，所以叫做僧。如果有人說：佛歸入僧眾。這個說法是不對的！為什麼呢？佛如果歸入僧眾，就沒有三寶以及三歸依、四不壞信(catvari avetyaprasada，對佛、法、僧、戒的堅定信仰)。善男子！菩薩(Bodhisattva，立志成佛的修行者)、法不同，佛、法也不同。菩薩有兩種：一是後身菩薩，二是修道菩薩。歸依後身菩薩，叫做歸依法，歸依修道菩薩，叫做歸依僧。觀察有為法(Samskrta-dharma，因緣和合而生的事物)有很多罪過，獨自修行，得到甘露味(Amrita，不死之藥)，所以叫做佛；一切無漏無為法界(Anasrava-asamskrta-dharmadhatu，沒有煩惱和造作的真如境界)，所以叫做法；受持禁戒，讀誦解說十二部經(dvadasanga-buddhavacana，佛經的十二種分類)，所以叫做僧。
『如果有人問：如來(Tathagata，佛的稱號)滅度后，歸依佛的，是歸依什麼呢？善男子！這樣的歸依，叫做歸依過去諸佛的無學之法(Asaiksa-dharma，超越學習階段的解脫之法)。如同我先前教導提謂長者：『你應該歸依未來世的僧。』歸依過去佛，也是這樣。福田(punya-ksetra，行善積德的場所)果報，有多少的緣故，差別為三。如果佛在世以及涅槃(Nirvana，寂滅)后，供養的果報，沒有差別；接受歸依的人，也是這樣。如同佛在世時，為諸弟子制定各種戒律，佛雖然已經過去，有違犯的人也會獲得罪報；歸依過去佛，也是這樣。猶如如來臨近涅槃時，一切人天爲了涅槃的緣故，多設供養，那時如來還沒有進入涅槃，仍然故
【English Translation】 English version These refuges, some are complete, and some are incomplete. What is complete? It is to take refuge in the Buddha (Buddha, the awakened one), the Dharma (Dharma, the teachings), and the Sangha (Sangha, the monastic community). What is incomplete is when the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) takes refuge in the Dharma. Good man! Those who obtain the Three Refuges are invariably complete, like the precepts of a Bhiksu (Bhiksu, a male monastic), Bhiksuni (Bhiksuni, a female monastic), Upasaka (Upasaka, a male lay follower), and Upasika (Upasika, a female lay follower).
『Good man! Just as the Buddha, Pratyekabuddha (Pratyekabuddha, a solitary enlightened one), and Sravaka (Sravaka, a disciple who attains enlightenment by hearing the teachings) are different, so too the Three Jewels (Triratna, the Buddha, Dharma, and Sangha) must be different. How are they different? The initial aspiration is different, the adornment is different, the attainment of the path is different, and their natures are different, therefore they are different. What is the cause and condition for saying that the Buddha is the Dharma? Because one can understand this Dharma, therefore one is called Buddha; because one receives and explains it, therefore one is called Sangha. If someone says: The Buddha enters into the Sangha. This is not correct! Why? If the Buddha enters into the Sangha, then there would be no Three Jewels, Three Refuges, or Four Incorruptible Faiths (catvari avetyaprasada, unwavering faith in the Buddha, Dharma, Sangha, and precepts). Good man! The Bodhisattva (Bodhisattva, one who aspires to Buddhahood) and the Dharma are different, and the Buddha and the Dharma are also different. There are two kinds of Bodhisattvas: one is a Bodhisattva in their final life, and the other is a Bodhisattva practicing the path. Taking refuge in a Bodhisattva in their final life is called taking refuge in the Dharma, and taking refuge in a Bodhisattva practicing the path is called taking refuge in the Sangha. Observing that conditioned dharmas (Samskrta-dharma, phenomena arising from causes and conditions) have many faults, practicing alone, and obtaining the taste of Amrita (Amrita, the nectar of immortality), therefore one is called Buddha; all unconditioned and undefiled Dharma-dhatu (Anasrava-asamskrta-dharmadhatu, the realm of true suchness free from defilements and conditioning), therefore it is called Dharma; upholding the precepts, reciting and explaining the twelve divisions of the scriptures (dvadasanga-buddhavacana, twelve categories of Buddhist scriptures), therefore it is called Sangha.
『If someone asks: After the Tathagata has passed away, what is the refuge when taking refuge in the Buddha? Good man! Such refuge is called taking refuge in the unconditioned Dharma (Asaiksa-dharma, the Dharma of no more learning) of the Buddhas of the past. Just as I previously taught the elder Tivai: 『You should take refuge in the Sangha of the future world.』 Taking refuge in the Buddhas of the past is also like this. Because the field of merit (punya-ksetra, a field for planting merit) has more or less, it is differentiated into three. If the Buddha is in the world or after Nirvana (Nirvana, liberation), the merit of offerings is no different; those who receive refuge are also like this. Just as when the Buddha was in the world, he established various precepts for the disciples, even though the Buddha has passed away, those who violate them will still receive karmic retribution; taking refuge in the Buddhas of the past is also like this. It is like when the Tathagata was about to enter Nirvana, all humans and devas made many offerings for the sake of Nirvana, at that time the Tathagata had not yet entered Nirvana, and was still
在世，懸受未來世供養事；歸過去佛，亦復如是。譬如有人父母在遠，是人或時瞋罵得罪，或時恭敬讚歎得福；歸過去佛，亦復如是。是故我說：我若在世及涅槃后所設供養，施者受福等無差別。
「善男子！若男、若女，若能三說三歸依者，名優婆塞、名優婆夷。一切諸佛雖歸依法，法由佛說故得顯現，是故先應歸依于佛。凈身、口、意，至心念佛，念已即離怖畏、苦惱，是故應當先歸依佛。智者深觀如來智慧解脫最勝，能說解脫及解脫因，能說無上寂靜之處，能竭生死苦惱大海，威儀庠序三業寂靜，是故應當先歸依佛。智者深觀生死之法，是大苦聚，無上正道能永斷之；生死之法，渴愛饑饉，無上甘露味能充足，生死之法，怖畏險難，無上正法能除斷之；生死錯謬，邪僻不正，無常見常，無我見我，無樂見樂，不凈見凈，無上正法悉能斷除；以是因緣，應歸依法。
「智者應觀外道徒眾，無慚無愧，非如法住，雖為道行，不知正路，雖求解脫，不得正要；雖得世俗微善之法，慳吝護惜，不能轉說，非善行性作善行想。佛僧寂靜，心多憐愍，少欲知足，如法而住，修于正道，得正解脫，得已復能轉為人說，是故應當次歸依僧。
「若能禮拜如是三寶，來迎去送，尊重讚歎，如法而住，信之不疑，
【現代漢語翻譯】 現代漢語譯本：如果我還在世，預先接受未來世的供養；歸於過去的佛，也是如此。比如有個人，父母在遠方，這個人有時會嗔罵得罪父母，有時會恭敬讚歎父母而得福；歸於過去的佛，也是如此。所以我說：我如果在世或者涅槃（Nirvana）后所設的供養，施捨者所得到的福報是相等沒有差別的。
『善男子！如果男人或女人，能夠三次唸誦三歸依（皈依佛、皈依法、皈依僧），就稱為優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）。一切諸佛雖然都歸依於法，但法是由佛宣說的，所以才得以顯現，因此首先應當歸依于佛。清凈身、口、意，至誠地念佛，唸佛之後就能遠離怖畏和苦惱，所以應當首先歸依于佛。有智慧的人深刻地觀察到如來的智慧解脫是最殊勝的，能夠宣說解脫以及解脫的原因，能夠宣說無上的寂靜之處，能夠竭盡生死苦惱的大海，威儀安詳有序，身口意三業寂靜，所以應當首先歸依于佛。有智慧的人深刻地觀察到生死之法，是巨大的苦聚，無上的正道能夠永遠斷除它；生死之法，充滿渴愛和饑饉，無上的甘露味能夠充足它；生死之法，充滿怖畏和險難，無上的正法能夠去除和斷絕它；生死充滿錯謬，邪僻不正，將無常見作常，將無我見作我，將無樂見作樂，將不凈見作凈，無上的正法都能夠斷除這些；因為這些原因，應當歸依於法。
『有智慧的人應當觀察外道徒眾，沒有慚愧之心，不如法而住，雖然在修行，卻不知道正確的道路，雖然求解脫，卻得不到正確的要領；即使得到世俗微小的善法，也慳吝守護，不能夠轉而為人宣說，不是以善的行為為本性卻假裝行善。佛和僧眾寂靜，心中充滿憐憫，少欲知足，如法而住，修習正道，得到真正的解脫，得到解脫后又能轉而為人宣說，所以應當其次歸依于僧。
『如果能夠禮拜這樣的三寶（佛、法、僧），來時迎接，去時相送，尊重讚歎，如法而住，深信不疑，
【English Translation】 English version: If I am still in the world, and receive offerings intended for the future; it is the same for the Buddhas who have passed into the past. For example, if someone's parents are far away, that person may sometimes scold and offend them, or sometimes respectfully praise them and gain merit; it is the same for the Buddhas who have passed into the past. Therefore, I say: Whether the offerings are made when I am in the world or after my Nirvana (Nirvana), the merit received by the giver is equal and without difference.
'Good man! If a man or a woman can recite the Three Refuges (taking refuge in the Buddha, the Dharma, and the Sangha) three times, they are called Upasaka (Upasaka, male lay follower) or Upasika (Upasika, female lay follower). Although all Buddhas take refuge in the Dharma, the Dharma is revealed through the Buddha's teachings, so one should first take refuge in the Buddha. Purify body, speech, and mind, sincerely contemplate the Buddha, and after contemplating the Buddha, one can be free from fear and suffering, so one should first take refuge in the Buddha. The wise deeply observe that the Tathagata's wisdom and liberation are the most supreme, able to expound liberation and the causes of liberation, able to expound the unsurpassed place of tranquility, able to exhaust the great ocean of suffering of birth and death, with dignified and orderly conduct, and the three karmas of body, speech, and mind are tranquil, so one should first take refuge in the Buddha. The wise deeply observe that the laws of birth and death are a great accumulation of suffering, and the unsurpassed right path can permanently cut them off; the laws of birth and death are full of thirst and hunger, and the unsurpassed taste of nectar can satisfy them; the laws of birth and death are full of fear and danger, and the unsurpassed right Dharma can remove and cut them off; birth and death are full of errors, deviations, and incorrectness, seeing impermanence as permanence, seeing no-self as self, seeing no-joy as joy, seeing impurity as purity, the unsurpassed right Dharma can eliminate all these; for these reasons, one should take refuge in the Dharma.
'The wise should observe the followers of other paths, who are without shame or remorse, do not abide in accordance with the Dharma, although they practice the path, they do not know the right way, although they seek liberation, they do not obtain the right essentials; even if they obtain small worldly virtues, they are stingy and protective, unable to turn around and expound them to others, they are not of a nature of good conduct but pretend to do good. The Buddha and the Sangha are tranquil, their hearts are full of compassion, they are content with little desire, abide in accordance with the Dharma, cultivate the right path, obtain true liberation, and after obtaining liberation, they can turn around and expound it to others, so one should next take refuge in the Sangha.
'If one can worship such Three Jewels (Buddha, Dharma, Sangha), welcome them when they come, see them off when they leave, respect and praise them, abide in accordance with the Dharma, and believe in them without doubt,
是則名為供養三寶。若有人能歸三寶已，雖不受戒，斷一切惡，修一切善，雖覆在家，如法而住，是亦得名為優婆塞。若有說言：先不歸依佛法僧寶，當知是人不得戒者。是義不然！何以故？如我先說：善來比丘！是竟未得歸依三寶，而其戒律悉得具足。或有說言：若不具受，則不得戒，八戒齋法，亦復如是。是義不然！何以故？若不具受不得戒者，求有優婆塞云何得戒？實是得戒，但不具足。八戒齋法若不具受，雖不名齋，可得名善。善男子！若能凈潔身、口、意業受優婆塞戒，是名五陰。云何五陰？不受邪見，不說邪見，信受正見，說于正見，修行正法，是名五陰。
「受三歸已，造作癡業，受外道法，自在天語，以是因緣失於三歸。若人質直，心無慳貪，常修慚愧，少欲知足，是人不久得寂靜身。若有造作種種雜業，為受樂故修于善事，如市易法，其心不能憐愍眾生，如是之人，不得三歸。若人為護舍宅身命、祠祀諸神，是人不名失歸依法；若人至心信其能救一切怖畏，禮拜外道，是人則失三歸依法。若聞諸天有曾見佛功德勝己，禮拜供養，是人不失歸依之法。或時禮拜自在天王，應如禮拜世間諸王、長者、貴人、耆舊有德，如是之人，亦復不失歸依之法。
「雖復禮拜，所說邪法慎無受之。供養
【現代漢語翻譯】 現代漢語譯本：如此便可稱作供養三寶（佛、法、僧）。如果有人能夠歸依三寶之後，即使沒有受戒，也能斷絕一切惡行，修習一切善行，即使是在家之人，也能如法而住，這樣的人也可以被稱為優婆塞（在家男居士）。如果有人說：『先不歸依佛法僧寶，要知道這個人是不能得戒的。』這種說法是不對的！為什麼呢？就像我之前所說：『善來比丘！』這個人並沒有歸依三寶，而他的戒律卻已經完全具足了。或者有人說：『如果不全部受持，就不能得戒，八戒齋法也是如此。』這種說法也是不對的！為什麼呢？如果不是全部受持就不能得戒，那麼想要成為優婆塞的人又如何得戒呢？實際上是能得戒的，只是不完全具足而已。八戒齋法如果不是全部受持，雖然不能稱為齋，但可以稱為善。善男子！如果能夠清凈身、口、意三業來受持優婆塞戒，這就叫做五陰。什麼是五陰呢？不接受邪見，不說邪見，信受正見，說于正見，修行正法，這就叫做五陰。 受了三歸依之後，如果造作愚癡的行為，接受外道之法，相信自在天（Mahesvara）的言語，因為這些因緣就會失去三歸依。如果這個人正直，內心沒有慳吝和貪婪，經常修習慚愧之心，少欲知足，這個人不久就能得到寂靜的身心。如果有人造作種種雜業，爲了享受快樂而修習善事，就像做買賣一樣，他的內心不能憐憫眾生，像這樣的人，就不能得到三歸依。如果有人爲了保護舍宅、身命，祭祀諸神，這個人不能說是失去了歸依法；如果有人至誠地相信他們能夠救護一切怖畏，禮拜外道，這個人就失去了三歸依法。如果聽到諸天說曾經見過佛，他們的功德勝過自己，禮拜供養他們，這個人不會失去歸依之法。或者有時禮拜自在天王（Mahesvara），應該像禮拜世間的諸王、長者、貴人、耆舊有德之人一樣，像這樣的人，也不會失去歸依之法。 即使禮拜，對於他們所說的邪法，一定要謹慎，不要接受。供養
【English Translation】 English version: This is called offering to the Triple Gem (Buddha, Dharma, Sangha). If someone can take refuge in the Triple Gem, even without taking vows, they can cut off all evil and cultivate all good. Even if they are householders, they can live according to the Dharma. Such a person can also be called a Upasaka (layman). If someone says: 'If one does not first take refuge in the Buddha, Dharma, and Sangha, know that this person cannot obtain the precepts.' This statement is not correct! Why? As I said before: 'Welcome, Bhikkhu!' This person had not yet taken refuge in the Triple Gem, but his precepts were already fully complete. Or someone says: 'If one does not receive them all, one cannot obtain the precepts, and the Eight Precepts are the same.' This statement is also not correct! Why? If one cannot obtain the precepts without receiving them all, then how can someone who wants to become a Upasaka obtain the precepts? In reality, one can obtain the precepts, but they are not fully complete. If the Eight Precepts are not received in full, although they cannot be called a fast, they can be called good. Good man! If one can purify one's body, speech, and mind to receive the Upasaka precepts, this is called the Five Skandhas. What are the Five Skandhas? Not accepting wrong views, not speaking wrong views, believing in right views, speaking of right views, practicing the right Dharma, this is called the Five Skandhas. After taking the Three Refuges, if one engages in foolish actions, accepts the teachings of external paths, and believes in the words of Mahesvara (自在天 - the Great Lord, a Hindu deity), one will lose the Three Refuges because of these causes. If a person is upright, without stinginess or greed in their heart, constantly cultivates shame and remorse, and is content with little, this person will soon attain a peaceful body and mind. If someone engages in various mixed actions, cultivating good deeds for the sake of pleasure, like doing business, and their heart cannot have compassion for sentient beings, such a person cannot obtain the Three Refuges. If someone protects their house and life and worships various gods, this person cannot be said to have lost the Refuge in the Dharma; if someone sincerely believes that they can save them from all fears and worships external paths, this person loses the Refuge in the Dharma. If one hears that the devas (諸天 - deities) have seen the Buddha and their merits surpass one's own, and one worships and makes offerings to them, this person does not lose the Refuge in the Dharma. Or sometimes one worships Mahesvara (自在天王 - the Great Lord), one should do so as one would worship worldly kings, elders, nobles, respected elders, and virtuous people; such a person also does not lose the Refuge in the Dharma. Even if one worships, one must be careful not to accept the heretical teachings they preach. Offering
天時，當起慈心，為護身命、財物、國土、人民恐怖。所說邪見，何故不受？智者應觀外道所說：云一切物，悉是自在天之所作。若是自在之所作者，我今何故修是善業？或說：投淵、赴火、自餓捨命，即得離苦。此即苦因，云何說言得遠離苦？一切眾生作善惡業，以是業緣自受果報。復有說言：一切萬物，時節、星宿、自在天作。如是邪說，我云何受現在造業，亦受過去所作業果？智者了了，知是業果；云何說言時節、星宿、自在作耶？若以時節、星宿因緣受苦樂者，天下多有同時、同宿，云何復有一人受苦，一人受樂，一人是男，一人是女？天、阿修羅有同時生，同宿生者，或有天勝阿修羅負，阿修羅勝諸天不如；復有諸王同時、同宿俱共治政，一人失國，一則保土。諸外道等亦復說言：若有惡年、惡宿現時，當教眾生令修善法以攘卻之。若是年、宿，何得修善而得除滅？以是因緣，智者云何受于外道邪錯之說？
「善男子！一切眾生，隨於業行，若修正見，受于安樂，修邪見者，受大苦惱。因修善業，得大自在，得自在已，眾生親近。復為宣說善業因緣，善業因緣故得自在，一切眾生皆由修善業因緣故得受安樂，非年、宿也。善男子！阿阇世王、提婆達多，皆由造惡業因緣故墮于地獄，非因年、宿得是報
【現代漢語翻譯】 現代漢語譯本 天時，應當生起慈悲之心，爲了保護自身性命、財物、國土、人民免受恐怖。他們所說的邪見，我為什麼要接受呢？有智慧的人應當觀察外道所說：說一切事物，都是自在天（Mahesvara，印度教主神之一，被認為是宇宙的創造者和統治者）所創造的。如果是自在天所創造的，那我為什麼要修行這些善業呢？或者說：跳入深淵、投入火中、自己斷食捨棄生命，就能脫離痛苦。這明明是痛苦的原因，怎麼能說可以遠離痛苦呢？一切眾生造作善業或惡業，因為這些業的因緣，自己承受相應的果報。又有人說：一切萬物，都是時節、星宿、自在天所造成的。這樣的邪說，我怎麼能接受呢？現在造作的業，也會承受過去所作業的果報。有智慧的人明明白白地知道這是業的果報；怎麼能說是時節、星宿、自在天所造成的呢？如果因為時節、星宿的因緣而承受苦樂，那麼天下有很多同時出生、相同星宿的人，為什麼有的人受苦，有的人享樂，有的人是男人，有的人是女人呢？天（Deva，天神）、阿修羅（Asura，一種好戰的神）有同時出生、相同星宿的，有時天勝過阿修羅，阿修羅失敗，阿修羅勝過天，天不如阿修羅；又有各位國王同時出生、相同星宿一起治理國家，有的人失去國家，有的人保住國土。那些外道也說：如果有不好的年份、不好的星宿出現時，應當教導眾生修行善法來消除它。如果是年份、星宿造成的，怎麼能通過修行善法而消除呢？因為這些原因，有智慧的人怎麼會接受外道邪惡錯誤的說法呢？
『善男子！一切眾生，隨著業力而行，如果修正見，就能享受安樂，如果修邪見，就會遭受巨大的苦惱。因為修行善業，得到大自在，得到自在之後，眾生就會親近你。再為他們宣說善業的因緣，因為善業的因緣才能得到自在，一切眾生都是因為修行善業的因緣才能享受安樂，而不是因為年份、星宿。善男子！阿阇世王（Ajatasattu，古印度摩揭陀國國王，曾囚禁其父頻婆娑羅王）、提婆達多（Devadatta，釋迦牟尼佛的堂弟，佛教中的一個著名反派），都是因為造作惡業的因緣而墮入地獄，而不是因為年份、星宿而得到這樣的果報。』
【English Translation】 English version At all times, one should generate a compassionate heart to protect life, property, the country, and the people from fear. Why should I accept the false views that are being taught? The wise should observe what the non-Buddhists say: that all things are created by Mahesvara (the Great Lord, a Hindu deity considered the creator and ruler of the universe). If they are created by Mahesvara, then why should I cultivate good deeds? Or they say: jumping into a ravine, throwing oneself into fire, or starving oneself to death will lead to liberation from suffering. But these are the causes of suffering, so how can they be said to lead to liberation from suffering? All sentient beings create good or bad karma, and based on these karmic connections, they experience the corresponding results. Others say: all things are caused by seasons, constellations, and Mahesvara. How can I accept such false teachings? The karma I create now, and I also experience the results of the karma I created in the past. The wise clearly understand that these are the results of karma; how can they say that they are caused by seasons, constellations, and Mahesvara? If suffering and happiness are experienced due to seasons and constellations, then there are many people in the world who are born at the same time and under the same constellations, so why does one person suffer while another enjoys happiness, one is male while another is female? Devas (gods) and Asuras (a race of warring deities) are sometimes born at the same time and under the same constellations, sometimes the Devas are victorious and the Asuras are defeated, and sometimes the Asuras are victorious and the Devas are defeated; also, there are kings who are born at the same time and under the same constellations who rule together, one loses his kingdom while the other preserves his territory. The non-Buddhists also say: if there are bad years or bad constellations, one should teach sentient beings to cultivate good deeds to avert them. If they are caused by years and constellations, how can they be eliminated by cultivating good deeds? Because of these reasons, how can the wise accept the false and erroneous teachings of the non-Buddhists?
'Good man! All sentient beings follow their karmic actions. If they cultivate right views, they will experience peace and happiness. If they cultivate wrong views, they will experience great suffering. By cultivating good deeds, one attains great freedom. Having attained freedom, sentient beings will draw near to you. Then, explain to them the causes and conditions of good deeds, for it is through the causes and conditions of good deeds that one attains freedom. All sentient beings experience peace and happiness because of the causes and conditions of cultivating good deeds, not because of years and constellations. Good man! Ajatasattu (King Ajatasattu of Magadha, who imprisoned his father King Bimbisara) and Devadatta (a cousin of Shakyamuni Buddha and a prominent antagonist in Buddhism) fell into hell because of the causes and conditions of creating evil karma, not because of years and constellations.'
也！郁頭藍弗邪見因緣，未來當墮大地獄中。
「善男子！一切善法，欲為根本，是欲因緣，得三菩提及解脫果。入出家法，破大惡業及諸有業，能受持戒，親近諸佛，能一切舍施於乞者，能作定性壞惡果報，滅大惡罪，得決定聚，離於三障，善能修集壞煩惱道。是欲因緣，能受三歸，因三歸已即能受戒，既受戒已行見、修道，過於聲聞。若有畏於師子、虎、狼、惡獸等類，歸依于佛，尚得解脫，況發善心求出世者不得解脫？阿那邠坻教告家內在胎之子，悉受歸依，是胎中子實不成就。何以故？是法要當口自宣說；雖不成就，亦能護之。
「善男子！諸外道說：一切世間皆是自在天之所作；亦復說言：未來之世過百劫已，當有幻出，所言幻者，即是佛也。若自在天能作佛者，是佛云何能破歸依自在天儀？若自在天不能作佛，云何說言一切皆是自在天作？外道復說：大梵天王、大自在天、毗紐天主、悉皆是一，復說生處各各別異。自在天者，名自在天，名常，名主，名有，名曰律陀，名曰尸婆，是一一名，各有異事，亦求解脫亦即解脫。是義不然！何以故？若自在天能生眾生，造作諸有，作善惡業及業果報，作貪、瞋、癡繫縛眾生；復言眾生得解脫時，悉入身中，是故解脫是無常法。是義不然！何以故？若
【現代漢語翻譯】 現代漢語譯本： 唉！郁頭藍弗（Uddaka Rāmaputta，一位哲學家）因為邪見的緣故，未來將會墮入大地獄中。
『善男子！一切善法，以慾望為根本。因為慾望的緣故，能夠獲得三菩提（saṃbodhi，正等覺）以及解脫的果報。進入出家之法，能夠破除巨大的惡業以及各種有漏之業，能夠受持戒律，親近諸佛，能夠一切施捨給予乞討者，能夠使業果成為定性，從而壞滅惡果報，消滅巨大的惡罪，得到決定聚（必定證悟涅槃的群體），遠離三種障礙，善於修集壞滅煩惱的道路。因為慾望的緣故，能夠受持三歸依（皈依佛、法、僧），因為三歸依的緣故就能受戒，受戒之後就能修行見道和修道，超過聲聞乘。如果有人畏懼獅子、老虎、狼、惡獸等，歸依佛陀，尚且能夠得到解脫，更何況是發善心求出世的人不能得到解脫呢？阿那邠坻（Anāthapiṇḍika，給孤獨長者）教導家中的孕婦，使她腹中的胎兒也受三歸依，但這胎中的孩子實際上並不能成就（三歸依）。為什麼呢？因為這個法要應當口親自宣說；即使不能成就，也能保護他。』
『善男子！那些外道說：一切世間都是自在天（Īśvara，印度教主神濕婆的別稱）所創造的；他們還說：未來經過一百劫之後，將會出現幻化之佛，所說的幻化之佛，就是佛陀。如果自在天能夠創造佛陀，那麼佛陀又怎麼能夠破除歸依自在天的儀式呢？如果自在天不能創造佛陀，又怎麼能說一切都是自在天所創造的呢？外道又說：大梵天王（Mahābrahmā）、大自在天、毗紐天主（Viṣṇu），實際上都是同一個，只是出生的處所各不相同。自在天，名為自在天，名為常，名為主，名為有，名為律陀（Rudra，濕婆的別稱），名為尸婆（Śiva），這每一個名字，都有不同的事蹟，也求解脫，也能夠解脫。這種說法是不對的！為什麼呢？如果自在天能夠創造眾生，造作各種有，造作善惡之業以及業的果報，造作貪、瞋、癡來繫縛眾生；又說眾生得到解脫的時候，全部進入自在天的身體中，因此解脫就是無常之法。這種說法是不對的！為什麼呢？如果』
【English Translation】 English version: Alas! Uddaka Rāmaputta, due to his heretical views, will fall into the great hell in the future.
'Good man! All good dharmas have desire as their root. It is because of desire that one can attain the three Bodhis (saṃbodhi, perfect enlightenment) and the fruit of liberation. Entering the Dharma of renunciation can destroy great evil karma and all karmas of existence, enable one to uphold precepts, draw near to all Buddhas, be able to give everything away to beggars, make karmic results fixed, thereby destroying evil retributions, eliminating great evil sins, attaining the determined group (those certain to attain Nirvana), being free from the three obstacles, and skillfully cultivating the path to destroy afflictions. It is because of desire that one can take the Three Refuges (Buddha, Dharma, Sangha), and because of the Three Refuges, one can take precepts. Having taken precepts, one can practice the paths of seeing and cultivation, surpassing the Śrāvakas (hearers). If someone fears lions, tigers, wolves, evil beasts, etc., and takes refuge in the Buddha, they can still attain liberation, how much more so those who generate good intentions and seek to transcend the world? Anāthapiṇḍika taught his pregnant household members to take refuge, so that the child in the womb also took refuge, but this child in the womb actually cannot accomplish (the Three Refuges). Why? Because this Dharma essence should be personally proclaimed by mouth; even if it is not accomplished, it can still protect him.'
'Good man! Those heretics say: all the world is created by Īśvara (Shiva, a major Hindu deity); they also say: in the future, after a hundred kalpas, there will be a phantom Buddha, and the so-called phantom Buddha is the Buddha. If Īśvara can create the Buddha, then how can the Buddha break the rituals of taking refuge in Īśvara? If Īśvara cannot create the Buddha, how can it be said that everything is created by Īśvara? The heretics also say: Mahābrahmā, Īśvara, and Viṣṇu are actually the same, only their places of birth are different. Īśvara, named Īśvara, named Eternal, named Lord, named Being, named Rudra (another name for Shiva), named Śiva, each of these names has different deeds, also seeks liberation, and can also be liberated. This is not right! Why? If Īśvara can create sentient beings, create all existences, create good and evil karma and the retributions of karma, create greed, hatred, and delusion to bind sentient beings; and also say that when sentient beings attain liberation, they all enter the body of Īśvara, therefore liberation is impermanent. This is not right! Why? If'
無常者，云何得名為解脫也？如婆羅門子還得壽命，是故不得名自在天。是三種天亦不得一。何以故？阿周那人毗紐大天為作解脫，以是義故亦不得一。若言解脫是無常者，當知即幻，非佛名幻。若能了了正見真我，是名解脫。
「復有說言：見微塵者，是名解脫。復有說言：見性異我異，是名解脫。是義不然！何以故？若能修道見四真諦，是人乃得見性見我。若人能受三歸依者，是人乃能真見四諦。是三歸依，乃是一切無量善法，乃至阿耨多羅三藐三菩提之根本也。
「菩薩二種：一者、在家，二者、出家。出家菩薩凈三歸依，是不為難；在家修凈，是乃為難。何以故？在家之人多惡因緣所纏繞故。」
優婆塞戒經八戒齋品第二十一
善生言：「世尊！若有人能受三歸齋戒，是人當得何等果報？」
「善男子！若人能受三歸依者，當知是人所得福報不可窮盡！善男子！迦陵伽國有七寶藏，名賓伽羅，其國人民——大、小、男、女——於七日中、七月、七年，常以車乘、象、馬、駝、驢擔負持去，猶不能盡。若有至心受三歸齋，是人所得功德果報，出勝彼藏所有寶物。善男子！毗提呵國有七寶藏，名半陸迦，其國人民——男、女、大、小——於七日中、七月、七年，常以車乘、象、馬
【現代漢語翻譯】 現代漢語譯本 問：如果解脫是無常的，怎麼能稱之為解脫呢？比如婆羅門之子還能復活，所以不能稱為自在天。這三種天也不能算作唯一的真我。為什麼呢？因為阿周那人認為毗紐大天（Vishnu，印度教三大主神之一，又稱遍入天）能帶來解脫，因此也不能算作唯一的真我。如果說解脫是無常的，那應該知道這只是幻象，但佛陀不被稱為幻象。如果能夠清楚地正確地認識真我，這才能叫做解脫。
又有人說：『看見微塵的人，就叫做解脫。』還有人說：『看見自性與我是不同的，就叫做解脫。』這些說法是不對的！為什麼呢？如果能夠修行正道，看見四真諦（Four Noble Truths，佛教的基本教義），這樣的人才能看見自性與我。如果有人能夠受持三歸依（Three Refuges，皈依佛、法、僧），這樣的人才能真正地看見四諦。這三歸依，是一切無量善法，乃至阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的根本。
菩薩有兩種：一種是在家的，一種是出家的。出家的菩薩清凈地受持三歸依，這並不難；在家的菩薩清凈地修持三歸依，這才是難的。為什麼呢？因為在家的人常常被各種惡劣的因緣所纏繞。
《優婆塞戒經·八戒齋品》第二十一
善生問：『世尊！如果有人能夠受持三歸依和八戒齋，這個人會得到什麼樣的果報呢？』
佛陀回答說：『善男子！如果有人能夠受持三歸依，應該知道這個人所得到的福報是不可窮盡的！善男子！迦陵伽國（Kalinga，古代印度的一個地區）有七個寶藏，名叫賓伽羅（Pingala），這個國家的人民——無論大人、小孩、男人、女人——用車輛、大象、馬、駱駝、驢子搬運這些寶藏，連續七天、七個月、七年，都不能搬完。如果有人至誠懇切地受持三歸依和齋戒，這個人所得到的功德果報，勝過那個寶藏里所有的寶物。善男子！毗提呵國（Videha，古印度的一個國家）有七個寶藏，名叫半陸迦（Panluka），這個國家的人民——無論男人、女人、大人、小孩——用車輛、大象、馬
【English Translation】 English version Question: If impermanence is called liberation, how can it be named liberation? For example, the son of a Brahmin can still regain his life, so he cannot be called the Free Lord. These three kinds of heavens cannot be considered as one either. Why? Because the Arjuna people believe that Vishnu (Vishnu, one of the three major gods in Hinduism) can bring liberation, so he cannot be considered as one either. If it is said that liberation is impermanent, then know that it is just an illusion, but the Buddha is not called an illusion. If one can clearly and correctly see the true self, this is called liberation.
Furthermore, some say: 'Seeing the subtle dust is called liberation.' Others say: 'Seeing that the nature is different from the self is called liberation.' These views are not correct! Why? If one can cultivate the path and see the Four Noble Truths (Four Noble Truths, the basic teachings of Buddhism), then that person can see the nature and the self. If a person can take refuge in the Three Refuges (Three Refuges, taking refuge in the Buddha, the Dharma, and the Sangha), then that person can truly see the Four Truths. These Three Refuges are the root of all immeasurable good dharmas, even Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).
There are two kinds of Bodhisattvas: one is a householder, and the other is a renunciate. It is not difficult for a renunciate Bodhisattva to purely uphold the Three Refuges; it is difficult for a householder to purely cultivate the Three Refuges. Why? Because householders are often entangled by various evil conditions.
Upasaka Precept Sutra, Chapter 21: Eight Precepts and Fasting
Shansheng asked: 'World Honored One! If someone can uphold the Three Refuges and the eight precepts and fasting, what kind of karmic reward will that person receive?'
The Buddha replied: 'Good man! If someone can uphold the Three Refuges, know that the blessings that person receives are inexhaustible! Good man! In the country of Kalinga (Kalinga, an ancient region in India) there are seven treasures called Pingala, and the people of that country—whether old, young, male, or female—carry these treasures with carts, elephants, horses, camels, and donkeys for seven days, seven months, and seven years, but they still cannot exhaust them. If someone sincerely upholds the Three Refuges and fasting, the merit and karmic reward that person receives surpasses all the treasures in that treasure. Good man! In the country of Videha (Videha, an ancient country in India) there are seven treasures called Panluka, and the people of that country—whether male, female, old, or young—carry them with carts, elephants, and horses
、駝、驢擔負持去，猶不能盡。若有至心受三歸齋，是人所得功德果報，出勝彼藏所有寶物。善男子！波羅㮈國有七寶藏，名曰蠰佉，其國人民——男、女、大、小——於七日中、七月、七年，常以車乘、象、馬、駝、驢擔負持去，亦不能盡。若有至心受三歸齋，是人所得功德果報，出勝彼藏所有寶物。善男子！乾陀羅國有七寶藏，名伊羅缽多，其國人民——男、女、大、小——於七日中、七月、七年，常以車乘、象、馬、駝、驢擔負持去，亦不能盡。若有至心受三歸齋，是人所得功德果報，勝出彼藏所有寶物。
「善男子！若有從他三受三歸，三受八戒，是名得具一日一夜優婆塞齋。明相出時，是時則失。是故不得佛像邊受，要當從人，根本清凈，受已清凈，莊嚴清凈，覺觀清凈，念心清凈，求報清凈，是名三歸清凈齋法。善男子！若能如是清凈歸依受八戒者，除五逆罪，餘一切罪悉皆消滅。如是戒者，不得一時二人並受。何以故？若一時中二人共受，何因緣故一人毀犯、一人堅持？是戒力故，後世生時不能造惡，受已作罪，復不永失。若先遣信，欲刑戮人，信遲未至，其人尋后發心受齋，當受齋時，信至即殺，雖復一時，以戒力故，不得殺罪。若諸貴人，常敕作惡，若欲受齋，先當敕語，遮先諸惡，乃得成
【現代漢語翻譯】 現代漢語譯本： 即使使用車輛、大象、馬、駱駝、驢子來搬運，也無法全部運走。如果有人真心誠意地接受三歸依和齋戒，這個人所獲得的功德果報，勝過那個寶藏中的所有寶物。善男子！波羅㮈國（Bāluónài guó，地名）有七個寶藏，名叫蠰佉（Xiāngqú，寶藏名），那個國家的人民——無論男女老少——在七天、七個月、七年中，經常用車輛、大象、馬、駱駝、驢子來搬運，也無法全部運走。如果有人真心誠意地接受三歸依和齋戒，這個人所獲得的功德果報，勝過那個寶藏中的所有寶物。善男子！乾陀羅國（Qiántuóluó guó，地名）有七個寶藏，名叫伊羅缽多（Yīluóbátuō，寶藏名），那個國家的人民——無論男女老少——在七天、七個月、七年中，經常用車輛、大象、馬、駱駝、驢子來搬運，也無法全部運走。如果有人真心誠意地接受三歸依和齋戒，這個人所獲得的功德果報，勝過那個寶藏中的所有寶物。
『善男子！如果有人從他人那裡三次接受三歸依，三次接受八戒，這被稱為獲得具足一日一夜的優婆塞齋（Yōupósāi zhāi，近事男齋）。當黎明到來時，這個齋戒就失去了。因此，不能在佛像旁邊接受，一定要從人那裡接受，根本要清凈，接受后要清凈，莊嚴要清凈，覺觀要清凈，念心要清凈，求報要清凈，這被稱為三歸清凈齋法。善男子！如果能夠這樣清凈地歸依並接受八戒，除了五逆罪（wǔnìzuì，佛教中的五種重罪），其餘一切罪業都能夠消滅。這樣的戒律，不能同時讓兩個人一起接受。為什麼呢？如果一時之中兩個人一起接受，因為什麼緣故一個人毀犯、一個人堅持呢？因為這個戒律的力量，後世出生時不能造惡，即使受戒後作了罪，也不會永遠失去戒的力量。如果事先派遣使者，想要處決某人，使者遲遲未到，那個人隨後發心受齋，當受齋時，使者到達並殺了那個人，即使是同一時間，因為戒律的力量，也不會得到殺人的罪過。如果各位貴人，經常命令別人作惡，如果想要受齋，應當先命令，阻止先前的各種惡行，才能成就齋戒。』
【English Translation】 English version: Even if vehicles, elephants, horses, camels, and donkeys were used to carry them away, they could not be exhausted. If someone sincerely takes the Three Refuges and the fast, the merit and reward that person obtains surpasses all the treasures in that storehouse. Good man! In the country of Bāluónài (波羅㮈國, a place name) there are seven treasure troves called Xiāngqú (蠰佉, name of the treasure trove), and the people of that country—men, women, old, and young—constantly use vehicles, elephants, horses, camels, and donkeys to carry them away for seven days, seven months, and seven years, but they cannot be exhausted. If someone sincerely takes the Three Refuges and the fast, the merit and reward that person obtains surpasses all the treasures in that storehouse. Good man! In the country of Qiántuóluó (乾陀羅國, a place name) there are seven treasure troves called Yīluóbátuō (伊羅缽多, name of the treasure trove), and the people of that country—men, women, old, and young—constantly use vehicles, elephants, horses, camels, and donkeys to carry them away for seven days, seven months, and seven years, but they cannot be exhausted. If someone sincerely takes the Three Refuges and the fast, the merit and reward that person obtains surpasses all the treasures in that storehouse.
'Good man! If someone receives the Three Refuges three times from another person, and receives the Eight Precepts three times, this is called obtaining the complete one-day-one-night Yōupósāi zhāi (優婆塞齋, Upasaka fast). When dawn breaks, the fast is lost. Therefore, one should not receive it beside a Buddha image, but must receive it from a person, the root must be pure, after receiving it must be pure, the adornment must be pure, the perception must be pure, the mind of mindfulness must be pure, the seeking of reward must be pure, this is called the pure fast of the Three Refuges. Good man! If one can thus purely take refuge and receive the Eight Precepts, except for the five heinous crimes (wǔnìzuì, the five gravest offenses in Buddhism), all other sins will be extinguished. Such precepts cannot be received by two people at the same time. Why? If two people receive them together at the same time, for what reason would one violate them and the other uphold them? Because of the power of these precepts, one cannot commit evil in future lives, and even if one commits a sin after receiving the precepts, the power of the precepts will not be lost forever. If one sends a messenger beforehand, intending to execute someone, and the messenger is delayed, and that person subsequently resolves to take the fast, and when he is taking the fast, the messenger arrives and kills him, even if it is at the same time, because of the power of the precepts, he will not incur the sin of killing. If nobles often order others to do evil, if they wish to take the fast, they should first order that the previous evil deeds be stopped, then the fast can be accomplished.'
就；若先不遮，輒便受齋者，不名得齋。欲受齋者，先當宣令所屬國境，我欲受齋，凡是齋日，悉斷諸惡罰戮之事。若能如是清凈受持八戒齋者，是人則得無量果報至無上樂。
「彌勒出時百年受齋，不如我世一日一夜。何以故？我時眾生具五滓故。是故我為鹿子母說：『善女！若娑羅樹能受八齋，是亦得受人天之樂至無上樂。』善男子！是八戒齋，即是莊嚴無上菩提之瓔珞也！如是齋者，既是易作，而能獲得無量功德。若有易作而不作者，是名放逸。
「善男子！菩薩二種：一者、在家，二者、出家。出家菩薩能教眾生凈八戒齋，是不為難；在家菩薩教他清凈，是乃為難。何以故？在家之人多惡因緣所纏繞故。」
優婆塞戒經卷第五 大正藏第 24 冊 No. 1488 優婆塞戒經
優婆塞戒經卷第六
北涼中印度三藏曇無讖譯
五戒品第二十二
善生言：「世尊！何等之人得三歸依？何等之人不得三歸？」
「善男子！若人信因、信果、信諦、信有得道，如是之人，則得三歸。若人至心信不可敗，親近三寶，受善友教，如是之人，則得三歸。優婆塞戒，亦復如是。若能觀是優婆塞戒多有無量功德果報，能壞無量弊惡之法；眾生無邊，受苦亦爾，難得人
【現代漢語翻譯】 現代漢語譯本：如果事先沒有遮止（惡行），就直接受齋戒，這不能算是真正得到齋戒。想要受齋戒的人，首先應當宣告所屬的國境，『我將要受齋戒，凡是齋戒之日，都要斷絕一切惡行和刑罰殺戮之事。』如果能夠這樣清凈地受持八戒齋，這個人就能得到無量的果報，直至無上的快樂。 『彌勒（Maitreya，未來佛）出世時，人們百年受齋，不如我在世時一日一夜。為什麼呢？因為我那個時代的眾生具有五濁（五種污濁）。』因此，我為鹿子母（夫人名）說：『善女！如果娑羅樹（Sal tree，一種樹）能夠受持八齋，它也能得到人天之樂，直至無上的快樂。』善男子！這八戒齋，就是莊嚴無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）的瓔珞（一種裝飾品）啊！這樣的齋戒，既容易實行，又能獲得無量的功德。如果有人容易做到卻不去做，這就叫做放逸。 『善男子！菩薩（Bodhisattva，覺有情）有兩種：一種是在家的，一種是出家的。出家的菩薩能夠教導眾生清凈地受持八戒齋，這並不困難；在家的菩薩教導他人清凈受持，這才是困難的。為什麼呢？因為在家之人多被惡的因緣所纏繞。』 《優婆塞戒經》卷第五 大正藏第 24 冊 No. 1488 《優婆塞戒經》 《優婆塞戒經》卷第六 北涼中印度三藏曇無讖譯 五戒品第二十二 善生（人名）問：『世尊（Bhagavan，佛的尊稱）！什麼樣的人能夠得到三歸依（皈依佛、法、僧）？什麼樣的人不能得到三歸依？』 『善男子！如果有人相信因果（karma and consequence），相信真諦（truth），相信有得道（attaining enlightenment）的可能性，這樣的人，就能得到三歸依。如果有人至誠地相信三寶（佛、法、僧）不可摧毀，親近三寶，接受善友的教導，這樣的人，就能得到三歸依。優婆塞戒（Upasaka vows，在家男居士所受的戒律），也是如此。如果能夠觀察到這優婆塞戒具有無量的功德果報，能夠摧毀無量的弊惡之法；眾生無邊，所受的痛苦也是如此，難以獲得人
【English Translation】 English version: If one does not first restrain (evil deeds) and then immediately observes the fast, it is not considered truly obtaining the fast. Those who wish to observe the fast should first proclaim throughout their territory, 'I intend to observe the fast, and on all fast days, all evil deeds and acts of punishment and execution will be ceased.' If one can thus purely uphold the eight precepts fast, that person will obtain immeasurable rewards, leading to unsurpassed bliss. 'A hundred years of fasting during the time when Maitreya (the future Buddha) appears is not as good as one day and one night in my era. Why? Because the beings of my time possess the five defilements (five turbidities).' Therefore, I said to the mother of L鹿子母 (name of a person): 'Good woman! If a Sal tree (a type of tree) can observe the eight precepts, it can also attain the joys of humans and gods, leading to unsurpassed bliss.' Good man! These eight precepts fast are the necklace (an ornament) that adorns unsurpassed Bodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)! Such a fast is easy to perform and can obtain immeasurable merit. If someone finds it easy to do but does not do it, that is called negligence. 'Good man! There are two types of Bodhisattvas (enlightening beings): one is a householder, and the other is a renunciate. It is not difficult for a renunciate Bodhisattva to teach beings to purely observe the eight precepts fast; it is difficult for a householder Bodhisattva to teach others to observe them purely. Why? Because householders are often entangled by evil conditions.' Upasaka Precept Sutra, Volume 5 Taisho Tripitaka Volume 24, No. 1488, Upasaka Precept Sutra Upasaka Precept Sutra, Volume 6 Translated by Tripitaka Master Dharmaraksa from Central India of the Northern Liang Dynasty Chapter 22: The Five Precepts Shan Sheng (name of a person) asked: 'Bhagavan (honorific title for the Buddha)! What kind of person can obtain the Three Refuges (Buddha, Dharma, Sangha)? What kind of person cannot obtain the Three Refuges?' 'Good man! If a person believes in karma and consequence, believes in truth, and believes in the possibility of attaining enlightenment, such a person can obtain the Three Refuges. If a person sincerely believes that the Three Jewels (Buddha, Dharma, Sangha) are indestructible, draws near to the Three Jewels, and accepts the teachings of good friends, such a person can obtain the Three Refuges. The Upasaka vows (vows taken by a male lay Buddhist) are also like this. If one can observe that these Upasaka vows have immeasurable merit and rewards, and can destroy immeasurable evil and wicked dharmas; beings are boundless, and the suffering they endure is also like this, difficult to obtain human
身；雖得人身，難具諸根；雖具諸根，難得信心；雖得信心，難遇善友；雖遇善友，難得自在；雖得自在，諸法無常。我今若造惡業，因是惡業獲得二世身心惡報。以是因緣，身、口、意惡即是我怨。設三業惡不得惡報，現在之惡亦不應作；是三惡業、現在能生弊惡色等，死時生悔。以是因緣，我受三歸及八齋法，遠離一切惡不善業。
「智者當觀戒有二種：一者、世戒，二、第一義戒。若不依於三寶受戒，是名世戒，是戒不堅，如彩色無膠；是故我先歸依三寶，然後受戒。若終身受，若一日一夜，所謂優婆塞戒八戒齋法。夫世戒者，不能破壞先諸惡業；受三歸戒，則能壞之，雖作大罪，亦不失戒。何以故？戒力勢故。俱有二人同共作罪，一者受戒，二不受戒，已受戒者犯則罪重，不受戒者犯則罪輕。何以故？毀佛語故。罪有二種：一者、性重，二者、遮重。是二種罪，復有輕重。或有人能重罪作輕，輕罪作重，如鴦掘魔受於世戒，伊羅缽龍受于義戒；鴦掘魔羅破于性重不得重罪，伊羅缽龍壞於遮制而得重罪。是故有人重罪作輕，輕罪作重，是故不應以戒同故得果亦同。世戒亦有不殺、不盜，義戒亦有不殺、不盜；至不飲酒，亦復如是。如是世戒根本不凈，受已不凈，莊嚴不凈，覺觀不凈，念心不凈，果報不凈
【現代漢語翻譯】 現代漢語譯本： 人身難得；即使得到人身，也難以具備諸根（指眼、耳、鼻、舌、身、意等感覺器官）；即使具備諸根，也難以獲得信心；即使獲得信心，也難以遇到善友；即使遇到善友，也難以獲得自在；即使獲得自在，諸法（指一切事物和現象）也是無常的。我現在如果造作惡業，就會因為這些惡業而獲得來世身心上的惡報。因為這個緣故，身、口、意所造的惡業就是我的怨敵。即使這三種惡業不會立即帶來惡報，現在的惡事也不應該做；因為這三種惡業，現在能產生醜陋的色相等等，死的時候會產生後悔。因為這個緣故，我受持三歸（歸依佛、法、僧）和八齋法（佛教的一種齋戒），遠離一切惡和不善的業。
『智者應當觀察戒律有兩種：一種是世俗的戒律，另一種是第一義諦的戒律。如果不依靠三寶（佛、法、僧）受戒，就叫做世俗的戒律，這種戒律不堅固，就像彩色沒有膠水一樣；所以我要先歸依三寶，然後才受戒。無論是終身受持，還是僅僅一日一夜，比如優婆塞戒（在家男居士所受的戒律）和八戒齋法。世俗的戒律，不能夠破壞先前所造的各種惡業；而受持三歸戒，則能夠破壞它們，即使造作了大的罪過，也不會失去戒體。為什麼呢？因為戒律的力量強大。如果兩個人一同作惡，一個受了戒，一個沒有受戒，那麼受了戒的人犯戒，罪過就重，沒有受戒的人犯戒，罪過就輕。為什麼呢？因為違背了佛的教誨。罪有兩種：一種是性罪（指本質上就是惡的罪行），一種是遮罪（指佛爲了防止某種惡行而制定的戒律）。這兩種罪，又有輕重之分。有的人能夠將重罪變為輕罪，將輕罪變為重罪，比如鴦掘魔羅（Angulimala，佛教故事中的人物，原為殺人狂魔，后被佛陀感化出家）受持的是世俗的戒律，伊羅缽龍（Elapatra，佛教故事中的龍王）受持的是義戒（指符合真理的戒律）；鴦掘魔羅破壞了性罪，卻沒有得到重罪，伊羅缽龍破壞了遮罪，卻得到了重罪。所以有的人重罪變輕，輕罪變重，因此不應該因為戒律相同，就認為得到的果報也相同。世俗的戒律也有不殺生、不偷盜，義戒也有不殺生、不偷盜；直到不飲酒，也是這樣。像這樣的世俗戒律，根本不清凈，受戒之後不清凈，莊嚴不清凈，覺觀不清凈，念心不清凈，果報不清凈。』
【English Translation】 English version: The human body is difficult to obtain; even if one obtains a human body, it is difficult to have all the faculties (referring to the sense organs such as eyes, ears, nose, tongue, body, and mind); even if one has all the faculties, it is difficult to obtain faith; even if one obtains faith, it is difficult to meet good friends; even if one meets good friends, it is difficult to obtain freedom; even if one obtains freedom, all dharmas (referring to all things and phenomena) are impermanent. If I now create evil karma, I will receive evil retribution in body and mind in the next life because of these evil karmas. For this reason, the evil deeds of body, speech, and mind are my enemies. Even if these three evil deeds do not immediately bring evil retribution, evil deeds in the present should not be done; because these three evil deeds can produce ugly appearances and so on in the present, and regret at the time of death. For this reason, I take refuge in the Three Jewels (Buddha, Dharma, Sangha) and observe the Eight Precepts, staying away from all evil and unwholesome karma.
'Wise people should observe that there are two kinds of precepts: one is worldly precepts, and the other is precepts of the highest meaning. If one does not take precepts based on the Three Jewels (Buddha, Dharma, Sangha), it is called worldly precepts, and these precepts are not firm, like colors without glue; therefore, I must first take refuge in the Three Jewels before taking precepts. Whether it is lifelong observance or just for one day and one night, such as the Upasaka precepts (precepts taken by male lay Buddhists) and the Eight Precepts. Worldly precepts cannot destroy the various evil karmas created earlier; but taking the Three Refuges can destroy them, and even if one commits great sins, one will not lose the precepts. Why? Because the power of the precepts is strong. If two people commit evil together, one has taken precepts and the other has not, then the one who has taken precepts commits a heavier sin, and the one who has not taken precepts commits a lighter sin. Why? Because they have violated the Buddha's teachings. There are two kinds of sins: one is inherent sins (referring to sins that are evil in nature), and the other is prohibitive sins (referring to precepts established by the Buddha to prevent certain evil deeds). These two kinds of sins have varying degrees of severity. Some people can turn a heavy sin into a light sin, and a light sin into a heavy sin, such as Angulimala (a character in Buddhist stories, originally a murderous maniac, who later became a monk under the influence of the Buddha) who observed worldly precepts, and Elapatra (a dragon king in Buddhist stories) who observed precepts of meaning (referring to precepts that conform to the truth); Angulimala broke the inherent sins but did not receive heavy punishment, while Elapatra broke the prohibitive sins but received heavy punishment. Therefore, some people turn heavy sins into light sins, and light sins into heavy sins, so it should not be assumed that because the precepts are the same, the results obtained are also the same. Worldly precepts also include not killing and not stealing, and precepts of meaning also include not killing and not stealing; even not drinking alcohol is the same. Such worldly precepts are fundamentally impure, impure after taking the precepts, impure in adornment, impure in perception, impure in mindfulness, and impure in retribution.'
，故不得名第一義戒，唯名世戒；是故我當受于義戒。
「善男子！後世眾生身長八丈，壽命滿足八萬四千歲，是時受戒，復有於今惡世受戒，是二所得果報正等。何以故？三善根平等故。或有說言：可斷命處乃得戒者。是義不然！何以故？夫禁戒者，悉於一切可殺、不可殺中得，一切可殺、不可殺者無量無邊，戒之果報亦復如是無量無邊。善男子！一切施中，施無怖畏最為第一，是故我說五大施者，即是五戒。如是五戒，能令眾生離五怖畏，是五種施，易可修行，自在無礙，不失財物，然得無量無邊福德。離是五施，不能獲得須陀洹果，乃至得阿耨多羅三藐三菩提。善男子！若受戒已，當知是人為諸天人恭敬守護，得大名稱，雖遭惡對，心無愁惱，眾生親附，樂來依止。阿那邠坻長者之子，雖為八千金錢受戒，亦得無量功德果報。善男子！為財受戒，尚得利益，況有至心為于解脫而當不得？
「善男子！有五善法圍繞是戒，常得增長，如恒河水。何等為五？一者、慈，二者、悲，三者、喜，四者、忍，五者、信。若人能破殷重邪見，心無疑網，則具正念，莊嚴清凈，根本清凈，離惡覺觀。善男子！若人能遠五惡事者，是名受戒，遠離一切身、口、意惡。若有說言：離五戒已度生死者。無有是處。善男子
【現代漢語翻譯】 現代漢語譯本：因此，這種戒律不能被稱為第一義戒，只能稱為世俗戒。所以，我應當受持義戒。
『善男子！後世的眾生身高八丈，壽命達到八萬四千歲，那時受戒，和現在這惡世受戒，這兩種情況所得的果報是完全相等的。為什麼呢？因為三種善根是平等的。或者有人說：只有在可以斷命的地方才能得到戒律。這種說法是不對的！為什麼呢？因為禁戒，是在一切可以殺和不可以殺的對象中獲得的，一切可以殺和不可以殺的對象是無量無邊的，戒律的果報也同樣是無量無邊的。善男子！一切佈施中，施與無怖畏是最為第一的，所以我說五大施，就是五戒。這五戒，能使眾生遠離五種怖畏，這五種佈施，容易修行，自在無礙，不損失財物，卻能得到無量無邊的福德。離開這五施，不能獲得須陀洹果（Srotapanna-phala，預流果），乃至阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。善男子！如果受戒之後，應當知道這個人會被諸天人恭敬守護，得到大的名聲，即使遭遇惡對，心中也沒有愁惱，眾生親近依附，樂意前來依靠。阿那邠坻（Anathapindika）長者的兒子，即使爲了八千金錢而受戒，也能得到無量的功德果報。善男子！爲了錢財受戒，尚且能得到利益，更何況真心爲了解脫而受戒，怎麼會得不到呢？』
『善男子！有五種善法圍繞著這種戒律，使它常常增長，就像恒河的水一樣。是哪五種呢？一是慈，二是悲，三是喜，四是忍，五是信。如果有人能破除殷重的邪見，心中沒有疑慮，那麼就具備正念，莊嚴清凈，根本清凈，遠離惡的覺觀。善男子！如果有人能遠離五種惡事，這就可以稱為受戒，遠離一切身、口、意的惡行。如果有人說：離開五戒就能度脫生死。這是不可能的。善男子！』
【English Translation】 English version: Therefore, this precept cannot be called the First Principle Precept, but only a worldly precept. Therefore, I should receive the precept of righteousness.
'Good man! If beings in a later age are eight 'zhang' (丈, a unit of length) tall and live for eighty-four thousand years, receiving precepts at that time, and receiving precepts in this evil age now, the resulting rewards are exactly equal. Why? Because the three good roots are equal. Or some say: Only in a place where life can be taken can one obtain precepts. This is not correct! Why? Because precepts are obtained in all that can be killed and cannot be killed, and all that can be killed and cannot be killed are limitless and boundless, and the rewards of precepts are also limitless and boundless. Good man! Among all giving, giving fearlessness is the most important, so I say that the five great gifts are the five precepts. These five precepts can enable beings to be free from the five fears, and these five kinds of giving are easy to practice, free and unobstructed, without losing wealth, but obtaining immeasurable and boundless merit. Without these five gifts, one cannot obtain the Srotapanna-phala (須陀洹果, Stream-enterer fruit), up to Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, right and perfect enlightenment). Good man! If one has received the precepts, one should know that this person will be respected and protected by gods and humans, and will gain great fame. Even if one encounters evil opponents, one will have no sorrow in one's heart, and beings will be close and attached, and will be happy to come and rely on one. The son of the elder Anathapindika (阿那邠坻), even if he received the precepts for eight thousand gold coins, would also obtain immeasurable merit and rewards. Good man! Even receiving precepts for wealth can bring benefits, how much more so for those who sincerely receive precepts for liberation, how could they not obtain it?'
'Good man! There are five good dharmas that surround these precepts, constantly increasing them, like the waters of the Ganges River. What are the five? First, loving-kindness; second, compassion; third, joy; fourth, forbearance; fifth, faith. If a person can break heavy wrong views and have no doubts in their mind, then they will have right mindfulness, be adorned with purity, have fundamental purity, and be free from evil thoughts. Good man! If a person can stay away from the five evil deeds, this is called receiving precepts, staying away from all evil deeds of body, speech, and mind. If someone says: Leaving the five precepts can liberate from birth and death. There is no such thing. Good man!'
！若人慾度生死大海，應當至心受持五戒。是五戒中、四於後世成無作戒，唯愛難斷故不得成；以是因緣，淫慾纏綿，應當至心慎無放逸！若有說言：更有無量極重之法，過去諸佛何緣不制，而制於酒？善男子！因於飲酒，慚愧心壞，於三惡道不生怖畏，以是因緣，則不能受其餘四戒，是故過去諸佛如來制不聽飲。若有說言：如來已說酒多過失，何故不在五戒初說？是義不然！何以故？如是酒戒，名為遮重，不為性重；如來先制性重之戒，後製遮重。
「善男子！如來先說白、黑月中各有三齋，隨外道故；諸外道輩常以此日供養諸天，是故如來說有三齋。善男子！如因帳窗，帳勒故不墮，三齋之法，亦復如是。眾生若有發心受持，終不墮於三惡道中。善男子！有人若欲施時，供養三寶時，若坐禪時，若修善時，若讀經時，供養父母時，當先立制，我若不作，要自克罰；是人福德，日夜增長，如恒河流。如是五戒有五種果：一者、無作果，二者、報果，三者、余果，四者、作果，五者、解脫果。若有具足受持五戒，當知是人得是五果。若優婆塞常能出至寺廟僧坊，到已，親近諸比丘等，既親近已，咨問法味；既問法已，當至心聽；聽已受持，憶念不忘能分別義；分別義已，轉化眾生，是名優婆塞自利利他。
【現代漢語翻譯】 現代漢語譯本：如果有人想要渡過生死苦海，應當以至誠之心受持五戒。這五戒之中，有四戒在來世能成為無作戒（指自然而然持守，無需刻意），唯獨愛慾難以斷除，所以不能成就無作戒；因為這個緣故，淫慾的纏縛難以擺脫，應當至誠小心，不要放縱！如果有人說：『還有很多極其嚴重的罪行，過去的諸佛為什麼不制定戒律禁止，反而要禁止飲酒呢？』善男子！因為飲酒，會破壞慚愧之心，對於三惡道（地獄、餓鬼、畜生）不再生起畏懼，因為這個緣故，就不能受持其餘的四戒，所以過去的諸佛如來制定戒律，不允許飲酒。如果有人說：『如來已經說過飲酒有很多過失，為什麼不在五戒的最初就說呢？』這種說法是不對的！為什麼呢？因為飲酒這條戒律，名為遮重（防止犯重罪），不是性重（本身就是重罪）；如來先制定性重的戒律，後製定遮重的戒律。 善男子！如來先前說在白月（農曆上半月）、黑月（農曆下半月）中各有三個齋日，這是隨順外道（佛教以外的宗教）的說法；那些外道常常在這些日子供養諸天，所以如來說有三個齋日。善男子！如同依靠帳篷的窗戶，帳篷的繩索拉緊了就不會倒塌，三齋的功用，也是如此。眾生如果發心受持三齋，最終不會墮入三惡道中。善男子！如果有人想要佈施的時候，供養三寶（佛、法、僧）的時候，坐禪的時候，修習善法的時候，讀誦經典的時候，供養父母的時候，應當先立下規制，如果我不這樣做，就要自我懲罰；這樣的人，福德日夜增長，如同恒河的水流一樣。這樣的五戒有五種果報：一者、無作果，二者、報果，三者、余果，四者、作果，五者、解脫果。如果有人具足受持五戒，應當知道這個人能得到這五種果報。如果優婆塞（在家男居士）常常能夠前往寺廟僧坊，到了之後，親近各位比丘（出家男眾），親近之後，請教佛法的滋味；請教佛法之後，應當至誠地聽聞；聽聞之後受持，憶念不忘，能夠分辨其中的意義；分辨意義之後，教化眾生，這叫做優婆塞自利利他。
【English Translation】 English version: If a person wishes to cross the great ocean of birth and death, they should wholeheartedly uphold the Five Precepts. Among these Five Precepts, four will become 'non-active precepts' (naturally observed without effort) in the next life, only the precept against sexual misconduct is difficult to sever and cannot be achieved as a non-active precept; because of this reason, the entanglement of lust is difficult to escape, one should be sincerely cautious and not be indulgent! If someone says: 'There are countless extremely serious offenses, why didn't the Buddhas of the past establish precepts against them, but instead established a precept against drinking alcohol?' Good man! Because of drinking alcohol, the sense of shame is destroyed, and one no longer fears the three evil realms (hell, hungry ghosts, animals), because of this reason, one cannot uphold the other four precepts, therefore the Buddhas and Tathagatas (如來) of the past established a precept prohibiting drinking alcohol. If someone says: 'The Tathagata has already spoken of the many faults of alcohol, why wasn't it mentioned at the beginning of the Five Precepts?' This statement is not correct! Why? Because the precept against alcohol is called a 'preventive precept' (preventing the commission of serious offenses), not a 'fundamental precept' (an offense in itself); the Tathagata first established the fundamental precepts, and then established the preventive precepts. Good man! The Tathagata previously spoke of three fasting days in each of the white month (waxing half of the lunar month) and black month (waning half of the lunar month), this was in accordance with the practices of external paths (religions other than Buddhism); those external paths often make offerings to the gods on these days, therefore the Tathagata spoke of three fasting days. Good man! Just as relying on the window of a tent, the ropes of the tent are tightened so it will not collapse, the function of the three fasting days is also like this. If sentient beings generate the intention to uphold the three fasting days, they will ultimately not fall into the three evil realms. Good man! If someone wishes to give alms, make offerings to the Three Jewels (Buddha, Dharma, Sangha), meditate, cultivate good deeds, recite scriptures, or make offerings to their parents, they should first establish a rule, that if I do not do this, I will punish myself; such a person's merit and virtue will increase day and night, like the flow of the Ganges River. These Five Precepts have five kinds of results: first, the non-active result; second, the retribution result; third, the residual result; fourth, the active result; and fifth, the liberation result. If someone fully upholds the Five Precepts, know that this person can obtain these five results. If an Upasaka (在家男居士, lay male devotee) is often able to go to temples and monasteries, and upon arriving, draw near to the Bhikkhus (出家男眾, monks), and after drawing near, inquire about the taste of the Dharma; after inquiring about the Dharma, they should listen sincerely; after listening, uphold it, remember it without forgetting, and be able to distinguish its meaning; after distinguishing the meaning, transform sentient beings, this is called an Upasaka benefiting both oneself and others.
「若優婆塞不能習學如是所說，輕慢比丘，為求過失而往聽法，無信敬心，奉事外道，見其功德，深信日、月、五星、諸宿，是優婆塞不名堅固如法住也。若優婆塞雖不自作五惡之業，教人作者，是優婆塞非如法住也。若優婆塞先取他物，許爲了事，是優婆塞非如法住。若優婆塞典知官津，稅賣估物，是優婆塞非如法住。若優婆塞計價治病，治已賣物，是優婆塞非如法住。若優婆塞違官私制，非如法住。若優婆塞自不作惡，不教他作，心不念惡，名如法住。若優婆塞因客煩惱所起之罪，作已不生慚愧悔心，非如法住。若優婆塞為身命故，作諸惡事，非如法住。若優婆塞雖得人身，行於非法，不名為人。若得信心，能作福德，善修正念，觀一切法皆是無常、無我我所，於一切法心無取著，見一切法不得自在，生滅苦空無有寂靜；人身難得，雖得人身，難具諸根；雖具諸根，難得正見；雖具正見，難得信心；雖得信心，難遇善友；雖遇善友，難聞正法；雖聞正法，難得受持；能如是觀，是名人身。若人能觀欲界無常，乃至非想非非想處皆悉無常，以是因緣，不求三惡乃至非想非非想處。如是觀已，見三不堅，以不堅身易於堅身：禮拜供養，來迎去送，自手施與，親執福事，是名以不堅身易於堅身。以不堅財易於堅財：能
【現代漢語翻譯】 現代漢語譯本： 『如果優婆塞（Upasaka，在家男信徒）不能學習和實踐以上所說的內容，輕視比丘（Bhiksu，出家男僧侶），爲了尋找過失而去聽法，沒有信心和恭敬心，供奉外道，看到他們的功德，深信日、月、五星、各種星宿，這樣的優婆塞不能稱為堅固地如法安住。如果優婆塞雖然自己不做五種惡業，卻教唆別人去做，這樣的優婆塞不是如法安住。如果優婆塞先拿取別人的東西，答應了卻不辦，這樣的優婆塞不是如法安住。如果優婆塞掌管官府的關卡或渡口，徵收稅款，販賣貨物，這樣的優婆塞不是如法安住。如果優婆塞計算價格來給人治病，病治好后又賣東西，這樣的優婆塞不是如法安住。如果優婆塞違反官府或私人的規定，就不是如法安住。如果優婆塞自己不做惡事，也不教唆別人做惡事，心裡不思念惡事，這才能稱為如法安住。如果優婆塞因為客人煩惱所引起的罪過，做了之後不生慚愧和後悔之心，就不是如法安住。如果優婆塞爲了保全自己的身命，去做各種惡事，就不是如法安住。如果優婆塞雖然得到了人身，卻做不合法的事情，不能稱為人。如果得到信心，能夠行作福德，好好地修正念，觀察一切法都是無常、無我、無我所，對於一切法心裡沒有執取，看到一切法都不能自在，都是生滅、苦、空，沒有寂靜；人身難以得到，即使得到人身，也難以具備諸根（感官）；即使具備諸根，也難以得到正見；即使具備正見，也難以得到信心；即使得到信心，也難以遇到善友；即使遇到善友，也難以聽聞正法；即使聽聞正法，也難以接受和奉持；能夠這樣觀察，這才能稱為人身。如果人能夠觀察欲界是無常的，乃至非想非非想處（最高禪定境界）都是無常的，因為這個緣故，不追求三惡道乃至非想非非想處。這樣觀察之後，看到三界都是不堅固的，用不堅固的身體換取堅固的身體：禮拜供養，迎來送往，親自施捨，親手操持福德之事，這叫做用不堅固的身體換取堅固的身體。用不堅固的財物換取堅固的財物：
【English Translation】 English version: 『If an Upasaka (lay male follower) cannot learn and practice what has been said, belittles a Bhiksu (ordained male monk), goes to listen to the Dharma seeking faults, has no faith or respect, serves external paths, sees their merits, deeply believes in the sun, moon, five planets, and various constellations, such an Upasaka cannot be called firmly abiding in the Dharma. If an Upasaka, although not personally committing the five evil deeds, instructs others to do them, such an Upasaka is not abiding in the Dharma. If an Upasaka takes another's property first, promising to do something but not fulfilling it, such an Upasaka is not abiding in the Dharma. If an Upasaka manages official checkpoints or ferries, collecting taxes and selling goods, such an Upasaka is not abiding in the Dharma. If an Upasaka calculates prices to treat illnesses, and after treating the illness, sells goods, such an Upasaka is not abiding in the Dharma. If an Upasaka violates official or private regulations, he is not abiding in the Dharma. If an Upasaka does not personally commit evil deeds, nor instructs others to do them, and does not think of evil thoughts in his mind, this is called abiding in the Dharma. If an Upasaka, due to the sins arising from a guest's afflictions, does not feel shame or remorse after committing them, he is not abiding in the Dharma. If an Upasaka, for the sake of his own life, commits various evil deeds, he is not abiding in the Dharma. If an Upasaka, although having obtained a human body, engages in unlawful actions, he cannot be called a human. If one obtains faith, is able to perform meritorious deeds, properly cultivates right mindfulness, observes that all dharmas are impermanent, without self, and without anything belonging to self, and has no attachment to any dharma in his mind, sees that all dharmas are not independent, are subject to arising and ceasing, suffering, and emptiness, without tranquility; the human body is difficult to obtain, and even if one obtains a human body, it is difficult to possess all the senses; even if one possesses all the senses, it is difficult to obtain right view; even if one possesses right view, it is difficult to obtain faith; even if one obtains faith, it is difficult to encounter good friends; even if one encounters good friends, it is difficult to hear the right Dharma; even if one hears the right Dharma, it is difficult to accept and uphold it; being able to observe in this way, this is called a human body. If a person can observe that the desire realm is impermanent, and even the realm of neither perception nor non-perception (the highest state of meditative absorption) is impermanent, for this reason, he does not seek the three evil paths or even the realm of neither perception nor non-perception. After observing in this way, seeing that the three realms are impermanent, using the impermanent body to exchange for a permanent body: paying homage and making offerings, welcoming and seeing off, personally giving, personally engaging in meritorious deeds, this is called using the impermanent body to exchange for a permanent body. Using impermanent wealth to exchange for permanent wealth:
自食用亦以佈施，供給病瘦行路之人，供養沙門、婆羅門等貧窮下賤，是名以不堅財易於堅財。以不堅命易於堅命：修於六念、慈悲喜捨，證四真諦，善能觀察生老病死，明信善惡業之果報，定知恩愛當有別離，一切眾生不得自在，未得聖道，生死力大，一切世樂常與苦俱，雖復受之，心不染著，猶如寒月求火自暖，雖復為之，終不作惡。修忍二施以潤眾生，深觀苦樂其性平等。凡所發言，言則柔軟，善化眾生，令如法住，遠離惡友，心無放逸，飲酒、博弈、射獵之事悉不為之，是名以不堅之命易於堅命。
「善男子！若得人身，多饒財物，兼得自在，先應供養父母、師長、和上、耆舊、持法之人，供給遠至、初行之人，疾病所須。言則柔軟，多有慚愧，不偏信敬有德一人，見有賢聖持戒、多聞，能以舍宅、飲食、臥具、衣服、病藥而供養之，深言僧中多有功德，修集向道得須陀洹果，乃至能修向阿羅漢，得阿羅漢果，脩金剛三昧、電光三昧。觀如是已，平等奉施。如是施已，得無量福，是故我于《鹿子經》中告鹿子母曰：『雖復請佛及五百阿羅漢，猶故不得名請僧福。若能僧中施一似像極惡比丘，猶得無量福德果報。何以故？如是比丘雖是惡人，無戒、多聞，不修善法，亦能演說三種菩提，有因有果，亦不誹
【現代漢語翻譯】 現代漢語譯本 自己食用也用來佈施，供給體弱多病和在路上行走的人，供養沙門（出家修道者）、婆羅門（祭司）等貧窮之人，這叫做用不堅固的財富換取堅固的財富。用不堅固的生命換取堅固的生命：修習六念（唸佛、念法、念僧、念戒、念施、念天）、慈悲喜捨四無量心，證悟四真諦（苦、集、滅、道），善於觀察生老病死，明確相信善惡業的果報，確定知道恩愛終將有別離，一切眾生都不得自在，未證得聖道之前，生死的力量強大，一切世間的快樂常常與痛苦相伴，即使享受這些快樂，內心也不執著，就像寒冷時節尋求火來取暖一樣，即使做了這些事，最終也不會作惡。修習忍辱和佈施來滋潤眾生，深刻地觀察痛苦和快樂，它們的本質是平等的。凡是所說的話，都柔和溫順，善於教化眾生，使他們能夠如法安住，遠離惡友，內心沒有放逸，飲酒、賭博、射獵的事情都不做，這叫做用不堅固的生命換取堅固的生命。
『善男子！如果得到人身，擁有很多財富，並且得到自在，首先應當供養父母、師長、和尚（親教師）、年長者、持法之人，供給遠道而來、剛開始修行的人，以及疾病所需。說話柔和，多有慚愧之心，不偏袒地尊敬有德之人，見到有賢聖之人持戒、多聞，能夠用房舍、飲食、臥具、衣服、醫藥來供養他們，深刻地說僧眾之中有很多功德，修習趨向聖道的行持，證得須陀洹果（預流果），乃至能夠修習趨向阿羅漢的行持，證得阿羅漢果，修習金剛三昧、電光三昧。觀察這些之後，平等地奉獻佈施。這樣佈施之後，得到無量的福報，所以我在《鹿子經》中告訴鹿子母說：『即使請佛和五百阿羅漢，仍然不能稱為請僧的福報。如果能在僧眾中佈施給一個外表看起來極其惡劣的比丘（出家男子），仍然能得到無量的福德果報。為什麼呢？這樣的比丘雖然是惡人，沒有戒律、多聞，不修習善法，也能演說三種菩提（自覺、覺他、覺行圓滿），有因有果，也不會誹謗』
【English Translation】 English version Using what one eats to also give alms, providing for the sick, the weak, and those traveling on the road, offering to shramanas (ascetics), brahmanas (priests), and other impoverished individuals, this is called exchanging impermanent wealth for permanent wealth. Exchanging impermanent life for permanent life: cultivating the six recollections (recollection of the Buddha, the Dharma, the Sangha, morality, generosity, and the devas), the four immeasurables of loving-kindness, compassion, joy, and equanimity, realizing the Four Noble Truths (suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), skillfully observing birth, old age, sickness, and death, clearly believing in the karmic consequences of good and evil deeds, knowing for certain that love and affection will eventually lead to separation, that all sentient beings are not free, that before attaining the holy path, the power of birth and death is great, that all worldly pleasures are always accompanied by suffering, and even when experiencing them, the mind is not attached, just as one seeks fire for warmth in the cold of winter, and even when doing so, one ultimately does not commit evil. Cultivating patience and generosity to benefit sentient beings, deeply contemplating that the nature of suffering and happiness is equal. Whatever is spoken is gentle and soft, skillfully transforming sentient beings, enabling them to abide in accordance with the Dharma, staying away from bad friends, with a mind free from negligence, and refraining from drinking, gambling, and hunting. This is called exchanging impermanent life for permanent life.
'Good man! If one obtains a human body, possesses abundant wealth, and also gains freedom, one should first offer to parents, teachers, upadhyayas (preceptors), elders, and those who uphold the Dharma, providing for those who have come from afar, those who are just beginning their practice, and those who are in need due to illness. Speaking gently, having much shame, not biasedly respecting only one virtuous person, seeing virtuous and holy individuals who uphold the precepts and are learned, being able to offer them dwellings, food, bedding, clothing, and medicine, deeply stating that there is much merit in the Sangha, cultivating the path towards attaining the srotapanna (stream-enterer) fruit, and even being able to cultivate towards the arhat (worthy one) fruit, attaining the arhat fruit, cultivating the Vajra Samadhi and the Electric Light Samadhi. Having observed these, offering alms equally. Having given alms in this way, one obtains immeasurable blessings, therefore, in the Luzijing (Deer Son Sutra), I told the Deer Son Mother: 'Even if one invites the Buddha and five hundred arhats, it still cannot be called the merit of inviting the Sangha. If one can give alms to even a seemingly extremely evil bhikshu (monk) within the Sangha, one will still obtain immeasurable meritorious rewards. Why? Even though such a bhikshu is an evil person, without precepts, learned, and does not cultivate good deeds, he can still expound the three bodhis (enlightenments): self-enlightenment, enlightening others, and the perfection of enlightenment, having cause and effect, and will not slander.'
謗佛法僧寶，執持如來無上勝幡，正見無謬。』若供養僧，即是供養佛、僧二寶；若觀佛法功德微妙，即是具足供養三寶。若人施時不求果報，即是供養無上菩提，具足成就檀波羅蜜，修菩提道，能得未來無量功德，亦能自利及利益他。能修慈悲，為破他苦，自捨己樂。未得菩提，心無憂悔，雖聞菩提久遠難得，而其內心初無退轉，為諸眾生無量世中受大苦惱，亦不疲厭。樂如法行，不求世樂，樂處寂靜出家修道，未得出家，雖在家居，如解脫人不作眾惡，得三種戒——戒戒、定戒、無漏戒。
「善男子！菩薩二種：一者、在家，二者、出家。出家菩薩如法修行，是不為難；在家菩薩如法修行，是乃為難。何以故？在家之人多惡因緣所纏繞故。」
優婆塞戒經尸波羅蜜品第二十三
善生言「世尊！云何菩薩趣向菩提，其心堅固？」
「善男子？菩薩堅固，具足四法：一者、受大苦時終不捨離如法之行；二者、得大自在，常修忍辱；三者、身處貧窮，常樂施與；四者、盛壯之年，常樂出家。若有菩薩具足四法，趣向菩提，其心堅固。
「菩薩具足如是四法，復作是念：『是菩提道初根本地，名之為戒。如是戒者，亦名初地，亦名導地，亦名平地，亦名等地，亦名慈地，亦名悲地，亦名佛
【現代漢語翻譯】 現代漢語譯本
『誹謗佛、法、僧三寶，堅持如來無上殊勝的法幡，正知正見沒有謬誤。』如果供養僧人，就是供養佛、僧二寶；如果觀察佛法的功德微妙，就是圓滿具足地供養三寶。如果有人佈施時不求果報，就是供養無上菩提，圓滿成就佈施波羅蜜（Dānapāramitā，佈施到彼岸），修習菩提道，能得到未來無量的功德，也能自利利他。能夠修習慈悲，爲了破除他人的痛苦，自己捨棄享樂。未證得菩提之前，內心沒有憂愁後悔，即使聽說菩提久遠難以獲得，而他的內心始終沒有退轉，爲了諸位眾生在無量世中遭受巨大的苦惱，也不感到疲憊厭倦。樂於如法修行，不追求世俗的快樂，樂於身處寂靜之處出家修道，未能夠出家時，即使在家居住，也像解脫之人一樣不作各種惡事，得到三種戒——戒戒、定戒、無漏戒。 『善男子！菩薩有兩種：一種是在家的菩薩，一種是出家的菩薩。出家的菩薩如法修行，這並不困難；在家的菩薩如法修行，這才是困難的。為什麼呢？因為在家之人多被各種惡劣的因緣所纏繞的緣故。』 《優婆塞戒經·尸波羅蜜品》第二十三 善生（Śubhākara，人名）問：『世尊！菩薩如何趣向菩提，才能使其心堅固呢？』 『善男子！菩薩的堅固，在於具足四種法：第一，遭受巨大痛苦時，始終不捨棄如法的行為；第二，獲得巨大自在時，常常修習忍辱；第三，身處貧窮時，常常樂於佈施；第四，在盛壯之年，常常樂於出家。如果菩薩具足這四種法，趣向菩提，他的心就會堅固。 『菩薩具足這樣的四種法，又作這樣的念頭：『這菩提道最初的根本之地，名為戒。這樣的戒，也名為初地，也名為導地，也名為平地，也名為等地，也名為慈地，也名為悲地，也名為佛地。』
【English Translation】 English version
'Slandering the Buddha, Dharma, and Sangha (the Three Jewels), upholding the unsurpassed and victorious banner of the Tathagata (如來，another name for Buddha), with correct views and without error.' If one makes offerings to the Sangha, it is the same as making offerings to the Buddha and Sangha, the two jewels; if one observes the subtle and wonderful merits of the Buddha's Dharma, it is the same as fully making offerings to the Three Jewels. If a person gives without seeking reward, it is the same as making offerings to unsurpassed Bodhi (菩提，enlightenment), fully accomplishing the Dānapāramitā (檀波羅蜜，perfection of giving), cultivating the path to Bodhi, and being able to obtain immeasurable merits in the future, as well as benefiting oneself and others. One can cultivate loving-kindness and compassion, to break the suffering of others, and relinquish one's own pleasure. Before attaining Bodhi, the mind is without worry or regret, and even though one hears that Bodhi is distant and difficult to attain, one's inner mind never retreats, and for the sake of all beings suffering great afflictions in countless lifetimes, one is not weary or tired. One delights in practicing according to the Dharma, not seeking worldly pleasures, and delights in dwelling in quiet places to renounce the world and cultivate the Way. Before being able to renounce the world, even while living at home, one does not commit various evils like a liberated person, and obtains three kinds of precepts—the precept of precepts, the precept of samadhi (定，concentration), and the precept of non-outflow. 'Good man! There are two kinds of Bodhisattvas: one is a householder, and the other is a renunciate. It is not difficult for a renunciate Bodhisattva to practice according to the Dharma; it is difficult for a householder Bodhisattva to practice according to the Dharma. Why? Because householders are often entangled by many evil conditions.' Upāsaka Precept Sutra, Chapter 23 on Śīlapāramitā (尸波羅蜜，Perfection of Morality) Śubhākara (善生，a name) said, 'World Honored One! How does a Bodhisattva approach Bodhi so that his mind is firm?' 'Good man! A Bodhisattva's firmness lies in possessing four qualities: first, when enduring great suffering, one never abandons the practice of the Dharma; second, when obtaining great freedom, one constantly cultivates forbearance; third, when in poverty, one is always happy to give; fourth, in the prime of life, one is always happy to renounce the world. If a Bodhisattva possesses these four qualities, and approaches Bodhi, his mind will be firm. 'A Bodhisattva possessing these four qualities also makes this thought: 'This initial fundamental ground of the path to Bodhi is called morality (戒，precepts). This morality is also called the first ground, also called the guiding ground, also called the level ground, also called the equal ground, also called the ground of loving-kindness, also called the ground of compassion, also called the ground of the Buddha.'
跡，亦名一切功德根本，亦名福田；以是因緣，智者應當受持不毀。』複次，智者又作是念：『戒有二果，一、諸天樂，二、菩提樂；智者應當求菩提樂，不求天樂。』若受戒已，所不應作而故作之，所不應思而故思惟，懈怠懶惰，樂於睡眠，念惡覺觀，邪命惡愿，是名污戒。若受戒已，心生悔恨，求人天樂，多諸放逸，不生憐愍，是名污戒。若畏貧窮，若為恐怖，若為失財，若畏作役，若為身命，若為利養，若為愛心而受禁戒，既受戒已，心生疑惑，是名污戒。
「善男子！若人不樂久處生死，深見過罪，觀人天樂、阿鼻獄苦平等無差，憐愍眾生，具足正念，為欲利益無量眾生使得成道；為具無上菩提道故，為如法行故，受持是戒，心不放逸。能觀過去未來現在身口意業，知輕知重。凡所作事，先當繫心修不放逸，作已、作時亦復如是修不放逸。若先不知，作已得罪，若失念心亦得犯罪，若客煩惱時暫起者亦得犯罪，若小放逸亦得犯罪。是人常觀犯輕如重，觀已生悔及慚愧心，怖畏愁惱，心不樂之，至心懺悔。既懺悔已，心生歡喜，慎護受持更不敢犯，是名凈戒。
「善男子！有智之人，既受戒已，當觀三事不作惡行：一者、自為，二者、為世，三者、為法。云何自為？我自證知此是惡事，知作惡業得
【現代漢語翻譯】 現代漢語譯本：『此戒名為『跡』，也名為『一切功德根本』，也名為『福田』；因為這個緣故，智者應當受持而不毀犯。』進一步說，智者又這樣思念：『戒有二種果報，一是諸天之樂，二是菩提之樂；智者應當追求菩提之樂，不追求天樂。』如果受戒之後，不應該做的卻故意去做，不應該想的卻故意去想，懈怠懶惰，喜歡睡眠，心懷惡念，邪命茍活，懷有惡愿，這叫做『污戒』。如果受戒之後，心中產生後悔，追求人天之樂，多有放逸行為，不生憐憫之心，這叫做『污戒』。如果因為害怕貧窮，因為受到恐怖威脅，因為害怕失去財產，因為害怕被役使，爲了保全生命，爲了獲得利益供養，爲了愛慾之心而受持禁戒，受戒之後，心中產生疑惑，這叫做『污戒』。 『善男子！如果有人不樂意長久處於生死輪迴之中，深深看到其中的過失罪惡，認為人天之樂與阿鼻地獄之苦平等沒有差別，憐憫眾生，具足正念，爲了利益無量眾生使他們能夠成就道業；爲了成就無上菩提道，爲了如法修行，受持這些戒律，內心不放逸。能夠觀察過去、未來、現在的身口意業，知道哪些是輕的，哪些是重的。凡是所做的事情，首先應當繫念於心，修習不放逸，事情做完之後、正在做的時候，也同樣要修習不放逸。如果事先不知道，做完之後才得知是犯罪，或者因為失去正念而犯罪，或者因為外來的煩惱暫時生起而犯罪，或者因為小的放逸行為而犯罪。這樣的人常常認為犯輕罪如同犯重罪一樣，觀察之後產生後悔以及慚愧之心，感到怖畏愁惱，內心不快樂，至誠懇切地懺悔。懺悔之後，內心生起歡喜，謹慎守護受持戒律，再也不敢違犯，這叫做『凈戒』。 『善男子！有智慧的人，受戒之後，應當觀察三種情況而不做惡行：一是為自己，二是為世間，三是為佛法。什麼叫做『為自己』？我自己清楚地知道這是惡事，知道造作惡業會得到惡報。
【English Translation】 English version: 'This precept is called 'Trace' (跡), also called 'Root of All Merits' (一切功德根本), and also called 'Field of Blessings' (福田); for this reason, the wise should uphold it and not violate it.' Furthermore, the wise also think like this: 'Precepts have two kinds of rewards, one is the joy of the heavens, and the other is the joy of Bodhi; the wise should seek the joy of Bodhi, not seek the joy of the heavens.' If, after taking the precepts, one deliberately does what should not be done, deliberately thinks what should not be thought, is lazy and indolent, enjoys sleeping, harbors evil thoughts, lives an evil life, and has evil wishes, this is called 'defiling the precepts'. If, after taking the precepts, one feels regret in the heart, seeks the joy of humans and gods, has many lax behaviors, and does not generate compassion, this is called 'defiling the precepts'. If one takes the precepts out of fear of poverty, out of fear of terror, out of fear of losing wealth, out of fear of being enslaved, for the sake of preserving life, for the sake of gaining benefits and offerings, or for the sake of love and desire, and after taking the precepts, doubts arise in the heart, this is called 'defiling the precepts'. 'Good man! If a person is not happy to remain in the cycle of birth and death for a long time, deeply sees the faults and sins in it, considers the joy of humans and gods to be no different from the suffering of Avici Hell (阿鼻獄), has compassion for sentient beings, is complete with right mindfulness, in order to benefit immeasurable sentient beings so that they can achieve the path; in order to achieve the unsurpassed path of Bodhi, in order to practice according to the Dharma, upholds these precepts, and the mind is not lax. One is able to observe the past, future, and present actions of body, speech, and mind, and knows which are light and which are heavy. For all things that are done, one should first focus the mind on cultivating non-laxity, and after doing it, and while doing it, one should also cultivate non-laxity in the same way. If one did not know beforehand, and only after doing it realizes it is a sin, or if one commits a sin because of losing right mindfulness, or if one commits a sin because of temporary arising of external afflictions, or if one commits a sin because of small lax behaviors. Such a person always considers committing a light sin as committing a heavy sin, and after observing it, generates regret and shame, feels fear and sorrow, and the heart is not happy, and sincerely repents. After repenting, the heart generates joy, carefully protects and upholds the precepts, and dares not violate them again, this is called 'pure precepts'. 'Good man! A wise person, after taking the precepts, should observe three things and not do evil deeds: one is for oneself, two is for the world, and three is for the Dharma. What is called 'for oneself'? I myself clearly know that this is an evil thing, and know that creating evil karma will receive evil retribution.'
如是果，知作善業得如是果。所作惡業無有虛妄，決定還得諸惡之果，所作善業亦無虛妄，決定還得諸善之果；若是二業無虛妄者，我今云何而自欺誑？以是因緣，我受戒已，不應毀犯，當至心持，是名自為。云何為世？有智者觀見世間之人，有得清凈天耳、天眼及他心智，我若作惡，是人必當見聞知我；若見聞知，我當云何不生慚愧而作惡耶？復觀諸天具足無量福德，神足、天耳、天眼，具他心智，遙能見聞，雖近於人，人不能見。若我作惡，如是等天當見聞知，若是天等了了見我，我當云何不生慚愧故作罪耶？是名為世。云何為法？有智之人，觀如來法清凈無染，得現在利，能令寂靜度于彼岸，能作解脫，不選時節。我為是法故受持戒，我若不能先受小制，云何能得受大制耶？破小制已，增五有苦，若至心持，增無上樂。我受身來所以未得證解脫者，實由不從過去無量諸佛如來受禁戒故；我今受戒，未來定當值遇恒河沙等諸佛。深觀是已，生大憐愍，至心受戒，受已堅持，為阿耨多羅三藐三菩提，利益無量諸眾生故。
「善男子！若在家，若出家，若三歸，若八齋，若五戒，若具足，若不具足，若一日一夜，若一時一念，若盡形壽至心受持，當知是人得大福德。善男子！若受戒已，修三善業——多聞、佈施
【現代漢語翻譯】 現代漢語譯本： 『如果真是這樣，要知道行善業會得到這樣的果報。所作的惡業不會是虛假的，必定會得到各種惡果，所作的善業也不會是虛假的，必定會得到各種善果；如果這兩種業都不是虛假的，那我如今為何要自欺欺人呢？因為這個緣故，我受戒之後，不應該毀犯，應當至誠地持守，這叫做為自己。』 『什麼是為世間呢？有智慧的人觀察到世間之人，有得到清凈天耳（能聽到天界聲音的能力）、天眼（能看到天界景象的能力）以及他心智（能瞭解他人心思的能力）的，我如果作惡，這些人必定會見聞知道我；如果見聞知道，我應當如何不生慚愧而作惡呢？』 『又觀察諸天，具足無量福德，有神通足、天耳、天眼，具足他心智，遙遠地能夠見聞，雖然靠近於人，人卻不能看見。如果我作惡，像這樣的天人應當會見聞知道，如果這些天人清清楚楚地看見我，我應當如何不生慚愧而故意作惡呢？這叫做為世間。』 『什麼是為法呢？有智慧的人，觀察如來之法清凈沒有污染，得到現在的利益，能夠使人寂靜，度到彼岸，能夠作出解脫，不選擇時節。我爲了這個法，所以受持戒律，我如果不能先接受小的約束，怎麼能夠得到接受大的約束呢？破壞小的約束之後，會增加五種有（指欲有、色有、無色有、有想有、無想有）的痛苦，如果至誠地持守，會增加無上的快樂。我受身以來，所以沒有得到證悟解脫的原因，實在是因為不從過去無量諸佛如來接受禁戒的緣故；我如今受戒，未來必定會遇到恒河沙數般的諸佛。』 『深刻地觀察這些之後，生起大憐憫心，至誠地受戒，受戒之後堅持守持，爲了阿耨多羅三藐三菩提（無上正等正覺），利益無量諸眾生的緣故。』 『善男子！無論是出家還是在家，無論是受三歸依（歸依佛、歸依法、歸依僧），還是受八齋戒，還是受五戒，無論是具足戒還是不具足戒，無論是受一日一夜，還是一時一念，還是盡形壽至誠受持，應當知道這個人得到大福德。善男子！如果受戒之後，修習三種善業——多聞、佈施……』
【English Translation】 English version: 『If this is indeed so, know that performing good deeds yields such a result. Evil deeds done are not in vain; one will certainly receive all kinds of evil consequences. Good deeds done are also not in vain; one will certainly receive all kinds of good consequences. If these two types of karma are not in vain, then how can I deceive myself now? For this reason, having received the precepts, I should not violate them, but should uphold them with utmost sincerity. This is called 'for oneself'.』 『What is 'for the world'? A wise person observes that among the people in the world, some have attained pure divine ears (the ability to hear sounds of the heavens), divine eyes (the ability to see sights of the heavens), and the knowledge of others' minds (the ability to understand the thoughts of others). If I commit evil, these people will surely see, hear, and know of me. If they see, hear, and know, how can I not feel ashamed and commit evil?』 『Furthermore, observe the devas (gods), who possess immeasurable blessings, divine powers, divine ears, divine eyes, and the knowledge of others' minds. They can see and hear from afar, and although they are near to people, people cannot see them. If I commit evil, such devas will see, hear, and know of it. If these devas clearly see me, how can I not feel ashamed and deliberately commit evil? This is called 'for the world'.』 『What is 'for the Dharma'? A wise person observes that the Dharma of the Tathagata (another name for Buddha) is pure and undefiled, brings present benefits, can lead to tranquility, crosses over to the other shore (Nirvana), can bring about liberation, and does not choose a time. I uphold the precepts for the sake of this Dharma. If I cannot first accept small restraints, how can I attain the acceptance of great restraints? Breaking small restraints increases the suffering of the five existences (referring to the realms of desire, form, formlessness, existence with thought, and existence without thought). If one upholds them with utmost sincerity, it increases unsurpassed bliss. The reason why I have not attained enlightenment and liberation since receiving this body is truly because I did not receive the precepts from the countless Buddhas and Tathagatas in the past. Now that I receive the precepts, I will certainly encounter Buddhas as numerous as the sands of the Ganges River in the future.』 『Having deeply contemplated these things, generate great compassion, sincerely receive the precepts, and uphold them steadfastly after receiving them, for the sake of Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and for the benefit of immeasurable sentient beings.』 『Good man! Whether one is a layperson or a monastic, whether one takes the Three Refuges (refuge in the Buddha, the Dharma, and the Sangha), or observes the Eight Precepts, or observes the Five Precepts, whether one has full precepts or not, whether one observes them for one day and one night, or for one moment, or for the duration of one's life with utmost sincerity, know that this person obtains great merit. Good man! If, after receiving the precepts, one cultivates the three good deeds—extensive learning, generosity...』
、修定，修善供養三寶，是則名為莊嚴菩提。若受戒已，能讀如來十二部經，是名無上大法之藏，勤加精進，欲得具足尸波羅蜜。如是戒者，今世受已，后雖不受，成無作戒。善男子！有戒非波羅蜜，有波羅蜜非戒，有戒有波羅蜜，有非禁戒非波羅蜜。是戒非波羅蜜者，所謂聲聞、辟支佛戒。是波羅蜜非是戒者，所謂檀波羅蜜。是戒是波羅蜜者，如昔菩薩受瞿陀身時，為諸蟲獸及諸蟻子之所唼食，身不傾動，不生噁心；亦如仙人為眾生故，十二年中青雀處頂，不起不動。非戒非波羅蜜者，如世俗施。
「善男子！菩薩摩訶薩住尸波羅蜜時，所受眾苦，誰能說之？有人若受小小戒已，少欲知足，不能憐愍諸苦眾生，當知是人不能具足尸波羅蜜。若能修忍、三昧、智慧，勤行精進，樂於多聞，當知是人則能增長尸波羅蜜，莊嚴菩提，證菩提果。如是戒者，無量眾生故，無量果報故，無量戒禁故，以是因緣，莊嚴菩提。
「善男子！菩薩摩訶薩既受戒已，口不說惡，耳不樂聞，不樂說世，亦不樂聞，終不放心在惡覺觀，不親惡友，是故得名寂靜凈戒。菩薩若見破戒惡人，不生噁心，為設種種善巧方便而調伏之；若不調伏，當生憐愍，不為身命破戒舍戒。食已、先修慚愧之心，不放逸心，為治身命，如療惡瘡。若
【現代漢語翻譯】 現代漢語譯本：修習戒律，妥善供養三寶（佛、法、僧），這就被稱為莊嚴菩提（覺悟）。如果受戒之後，能夠讀誦如來十二部經，這就被稱為無上大法之藏，勤奮精進，想要圓滿具足尸波羅蜜（持戒到彼岸）。這樣的戒律，今生受持之後，即使後世不再受持，也能成就無作戒（不需再作即可成就的戒）。善男子！有些戒不是波羅蜜，有些波羅蜜不是戒，有些是戒也是波羅蜜，有些既不是禁戒也不是波羅蜜。不是波羅蜜的戒，是指聲聞、辟支佛（緣覺）的戒。是波羅蜜但不是戒的，是指檀波羅蜜（佈施到彼岸）。既是戒也是波羅蜜的，例如過去菩薩受瞿陀（一種動物）身時，被各種蟲獸和螞蟻啃食，身體也不傾斜動搖，不生起惡念；又如仙人為眾生的緣故，十二年中青雀棲息在頭頂，不起身不動搖。既不是戒也不是波羅蜜的，例如世俗的佈施。
善男子！菩薩摩訶薩（大菩薩）安住于尸波羅蜜時，所承受的各種苦難，誰能夠說得清楚呢？有人如果受了小小的戒律之後，稍微知足，不能夠憐憫那些受苦的眾生，應當知道這個人不能圓滿具足尸波羅蜜。如果能夠修習忍辱、禪定、智慧，勤奮地行持精進，樂於聽聞佛法，應當知道這個人就能夠增長尸波羅蜜，莊嚴菩提，證得菩提果。這樣的戒律，因為無量眾生的緣故，因為無量果報的緣故，因為無量戒禁的緣故，因為這些因緣，莊嚴菩提。
善男子！菩薩摩訶薩既然受戒之後，口不說惡語，耳朵不樂意聽聞惡語，不樂意談論世俗之事，也不樂意聽聞世俗之事，始終不放任心念停留在惡的覺觀上，不親近惡友，因此得名為寂靜凈戒。菩薩如果見到破戒的惡人，不生起噁心，為他們設定各種善巧方便來調伏他們；如果不能調伏，就應當生起憐憫之心，不爲了保全生命而破戒舍戒。吃飯之後，首先修習慚愧之心，不放逸，爲了治理身體，就像治療惡瘡一樣。如果
【English Translation】 English version: Practicing precepts and making good offerings to the Three Jewels (Buddha, Dharma, Sangha) is called adorning Bodhi (enlightenment). If, after taking precepts, one can recite the twelve divisions of the Sutras spoken by the Tathagata (Buddha), this is called the treasury of the supreme great Dharma. Diligently striving to fully accomplish Śīla-pāramitā (perfection of morality). Such precepts, once received in this life, will become non-active precepts (precepts that are accomplished without further action) even if not received in future lives. Good man! Some precepts are not pāramitā, some pāramitā are not precepts, some are both precepts and pāramitā, and some are neither precepts nor pāramitā. Precepts that are not pāramitā refer to the precepts of Śrāvakas (voice-hearers) and Pratyekabuddhas (solitary Buddhas). Pāramitā that are not precepts refer to Dāna-pāramitā (perfection of giving). Precepts that are also pāramitā are like when the Bodhisattva in the past received the body of a Gūḍha (an animal), being eaten by various insects, beasts, and ants, the body did not tilt or move, and no evil thoughts arose; also like a hermit for the sake of sentient beings, for twelve years a blue sparrow perched on his head, without rising or moving. That which is neither precept nor pāramitā is like worldly giving.
Good man! Who can describe the various sufferings endured by a Bodhisattva-mahāsattva (great Bodhisattva) when abiding in Śīla-pāramitā? If someone, after receiving minor precepts, is content with little and cannot have compassion for suffering sentient beings, know that this person cannot fully accomplish Śīla-pāramitā. If one can cultivate forbearance, samādhi (concentration), and wisdom, diligently practice vigor, and delight in learning the Dharma, know that this person can increase Śīla-pāramitā, adorn Bodhi, and attain the fruit of Bodhi. Such precepts, because of countless sentient beings, because of countless karmic rewards, and because of countless prohibitions, adorn Bodhi because of these causes and conditions.
Good man! Once a Bodhisattva-mahāsattva has received precepts, the mouth does not speak evil words, the ears do not delight in hearing evil words, one does not delight in talking about worldly matters, nor does one delight in hearing about worldly matters, and one never allows the mind to dwell on evil thoughts and observations, and does not associate with evil friends, therefore one is named a tranquil and pure precept. If a Bodhisattva sees an evil person who has broken precepts, he does not give rise to evil thoughts, and sets up various skillful means to subdue them; if they cannot be subdued, he should give rise to compassion, and not break or abandon precepts for the sake of preserving life. After eating, one should first cultivate a sense of shame and remorse, and not be lax, treating the body like treating a festering sore.
入村落，如刀刺林，攝護諸根，修集正念，觀察可作及不可作，不生放逸。若人作福亦因於我，若人作罪亦因於我，是故我得大供養時，不應生喜，得衰苦時不應生瞋。得少供養，應作是念：『我今信、戒、施、聞、智慧，如法住少，故得如是微少供養，是故今我不應生於愁苦之念。我為二事受他信施：一者、為增他福，二者、為增自善；是故若得少物、惡物，不應生惱。』久住遲得，輕罵已得，爾時復當自責其身：『是我宿罪，非眾生過，是故我今不應生惱。』若受戒已，為他作罪，亦應說言如是所作實非是道。何以故？十二部經不說諸惡為菩提道也，是故我今獲得雜報。若能如是深觀察者，當知是人則能具足尸波羅蜜。
「善男子！若有人能攝護諸根，身四威儀不作諸惡，能堪眾苦，不作邪命，當知是人則能具足尸波羅蜜。若於輕重戒中等生怖畏，雖遭惡時，不犯小戒，不令煩惱穢污其心，修集忍辱，當知是人則能具足尸波羅蜜。若離惡友，令諸眾生遠惡邪見，知恩報恩，當知是人則能具足尸波羅蜜。若為善事不惜身命，罷散自事，營成他事，見罵詈者不生噁心，當知是人則能具足尸波羅蜜。若見如來所開之處，如本持之，護眾生命，不惜財命，乃至命終不犯小戒，雖得微妙七珍之物，心不生貪，不為報恩
【現代漢語翻譯】 現代漢語譯本： 進入村落時，要像進入佈滿尖刺的森林一樣，守護好自己的六根（眼、耳、鼻、舌、身、意），修習正念，觀察什麼該做，什麼不該做，不放縱自己。如果有人因為我而造福，也有人因為我而作惡。因此，當我得到豐厚的供養時，不應該心生歡喜；當遭遇衰敗困苦時，不應該心生嗔恨。即使得到很少的供養，也應該這樣想：『我現在所擁有的信、戒、施、聞、智慧，如法而住的很少，所以才得到這樣微薄的供養。因此，我現在不應該生起憂愁苦悶的念頭。我接受他人的信施，是爲了兩件事：一是為增長他們的福報，二是為增長自己的善根。』因此，如果得到很少的或者不好的東西，不應該煩惱。 長久居住卻遲遲才得到供養，或者受到輕視謾罵之後才得到供養，這時更應當自我責備：『這是我過去所造的罪業，不是眾生的過錯，因此我現在不應該心生煩惱。』如果受戒之後，因為他人而造罪，也應該說這樣所作的確實不是正道。為什麼呢？因為十二部經（佛教經典的總稱）沒有說諸惡是通往菩提（覺悟）的道路。因此，我現在獲得的是混雜的果報。如果能夠這樣深入地觀察，應當知道這個人就能圓滿具足尸波羅蜜（持戒波羅蜜）。 『善男子！如果有人能夠守護好自己的六根，身體的四種威儀（行、住、坐、臥）不造作諸惡，能夠忍受各種苦難，不以不正當的手段謀生，應當知道這個人就能圓滿具足尸波羅蜜。如果對於輕重戒律都同樣心生畏懼，即使遭遇惡劣的情況，也不觸犯小戒，不讓煩惱污染自己的內心，修習忍辱，應當知道這個人就能圓滿具足尸波羅蜜。如果遠離惡友，使眾生遠離邪惡的見解，知恩圖報，應當知道這個人就能圓滿具足尸波羅蜜。如果爲了善事而不惜身命，放下自己的事情，去成全他人的事情，見到謾罵自己的人不生噁心，應當知道這個人就能圓滿具足尸波羅蜜。如果見到如來所開示的地方，像原來一樣守護它，保護眾生的生命，不吝惜財物和生命，乃至到生命終結也不觸犯小戒，即使得到微妙的七寶之物，心中也不生貪念，不爲了報恩』
【English Translation】 English version: When entering a village, be like entering a forest filled with thorns, guarding all the six senses (eye, ear, nose, tongue, body, and mind), cultivating right mindfulness, observing what should be done and what should not be done, and not being lax. If someone creates merit because of me, and if someone creates demerit because of me, therefore, when I receive great offerings, I should not rejoice; when I encounter decline and suffering, I should not be angry. Even if I receive little offering, I should think: 'My faith, precepts, generosity, learning, and wisdom are few, and I abide in the Dharma little, therefore I receive such meager offerings. Therefore, I should not generate thoughts of sorrow and suffering now. I accept the faith and offerings of others for two reasons: one is to increase their merit, and the other is to increase my own goodness.' Therefore, if I receive little or bad things, I should not be annoyed. If I dwell for a long time but receive offerings late, or if I receive offerings after being despised and insulted, then I should blame myself: 'This is my past karma, not the fault of sentient beings, therefore I should not be annoyed now.' If, after taking precepts, I commit sins because of others, I should also say that what I have done is indeed not the path. Why? Because the twelve divisions of scriptures (a general term for Buddhist scriptures) do not say that all evils are the path to Bodhi (enlightenment). Therefore, I now receive mixed retribution. If one can observe deeply in this way, one should know that this person can fully possess Śīla-pāramitā (Perfection of Morality). 'Good man! If someone can guard all the six senses, not commit any evil in the four postures of the body (walking, standing, sitting, and lying), can endure all kinds of suffering, and does not make a living by improper means, one should know that this person can fully possess Śīla-pāramitā. If one is equally fearful of both minor and major precepts, and does not violate minor precepts even when encountering evil situations, and does not allow afflictions to defile one's mind, and cultivates patience, one should know that this person can fully possess Śīla-pāramitā. If one stays away from bad friends, keeps sentient beings away from evil and wrong views, and is grateful and returns kindness, one should know that this person can fully possess Śīla-pāramitā. If one does not spare one's life for good deeds, puts aside one's own affairs to accomplish the affairs of others, and does not generate evil thoughts when seeing those who scold, one should know that this person can fully possess Śīla-pāramitā. If one sees the place opened up by the Tathagata (another name for the Buddha), protects it as before, protects the lives of sentient beings, does not spare wealth and life, and does not violate minor precepts until the end of life, and does not generate greed in the mind even when obtaining subtle seven-treasure things, and not for the sake of repaying kindness.'
以善加人，為憐愍故受持禁戒，既受持已，善發大愿，愿諸眾生悉得凈戒，當知是人則能具足尸波羅蜜。
「善男子！菩薩二種：一者、在家，二者、出家。出家菩薩具尸波羅蜜是不為難；在傢俱足，是乃為難。何以故？在家之人多惡因緣所纏繞故。」
優婆塞戒經業品第二十四之一
善生言：「世尊！諸佛如來未出世時，菩薩摩訶薩以何為戒？」
「善男子！佛未出世，是時無有三歸依戒，唯有智人求菩提道，修十善法。是十善法，除佛無能分別說者，過去佛說流轉至今，無有漏失，智者受行。善男子！眾生不能受持修集十善法者，皆由過去不能親近咨承佛故。
「善男子！一切眾生皆有雜心，雜心因緣有雜煩惱，雜煩惱故造作雜業，雜業因緣受于雜有，雜有因緣受于雜身。善男子！一切眾生得雜身已，見於雜色；見雜色已，生惡思惟，是惡思惟名為無明；無明因緣，生於求心，名之為愛；因愛所作，名之為業；是業因緣，獲得果報。有智之人，能破析之，由內煩惱、外有因緣，則能繫縛；修十善已，則能解之。是故如來初得阿耨多羅三藐三菩提時，分別演說十善之法：因十善故，世間則有善行惡行、善有惡有乃至解脫，是故眾生應當至心分別體解十善之道。若有風雲，為持大水、
【現代漢語翻譯】 現代漢語譯本：以善良對待他人，因為憐憫的緣故受持禁戒，受持之後，發起宏大的誓願，愿一切眾生都能得到清凈的戒律，應當知道這個人就能圓滿具足尸波羅蜜（Śīla-pāramitā，戒波羅蜜）。
『善男子！菩薩有兩種：一種是在家的，一種是出家的。出家的菩薩具足尸波羅蜜（Śīla-pāramitā，戒波羅蜜）不是難事；在家的菩薩具足尸波羅蜜（Śīla-pāramitā，戒波羅蜜），這才是難事。為什麼呢？因為在家的人多被惡劣的因緣所纏繞的緣故。』
《優婆塞戒經·業品》第二十四之一
善生問道：『世尊！諸佛如來未出世的時候，菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）以什麼作為戒律呢？』
『善男子！佛未出世的時候，那時沒有三歸依戒，只有有智慧的人爲了追求菩提道，修習十善法。這十善法，除了佛沒有人能夠分別解說，過去佛所說的流傳至今，沒有遺漏缺失，有智慧的人接受奉行。善男子！眾生不能受持修習十善法的原因，都是由於過去不能親近請教佛的緣故。
『善男子！一切眾生都有雜亂的心，因為雜亂心的緣故有雜亂的煩惱，因為雜亂的煩惱的緣故造作雜亂的業，因為雜亂的業的緣故承受雜亂的有（存在），因為雜亂的有的緣故承受雜亂的身。善男子！一切眾生得到雜亂的身之後，見到雜亂的色；見到雜亂的色之後，產生惡劣的思惟，這惡劣的思惟名為無明（Avidyā，無明）；因為無明（Avidyā，無明）的緣故，產生求取的心，名為愛（Tṛṣṇā，愛）；因為愛（Tṛṣṇā，愛）所造作的，名為業（Karma，業）；這業（Karma，業）的緣故，獲得果報。有智慧的人，能夠破除分析它，由於內在的煩惱、外在的有的因緣，就能被繫縛；修習十善之後，就能解脫它。因此如來最初證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的時候，分別演說十善之法：因為十善的緣故，世間才會有善行惡行、善有惡有乃至解脫，因此眾生應當至心分別體悟十善的道理。如果有風雲，是爲了保持大水、
【English Translation】 English version: Treating others with kindness, upholding precepts out of compassion, and after upholding them, making great vows, wishing that all sentient beings may obtain pure precepts, know that this person can fully accomplish Śīla-pāramitā (Perfection of Morality).
'Good man! There are two kinds of Bodhisattvas: one is a householder, and the other is a renunciate. It is not difficult for a renunciate Bodhisattva to possess Śīla-pāramitā (Perfection of Morality); it is difficult for a householder to possess it. Why? Because householders are often entangled by evil conditions.'
Upāsaka Precept Sutra, Chapter 24.1 on Karma
Shansheng said: 'World Honored One! When the Buddhas Tathagatas had not yet appeared in the world, what did the Bodhisattva-mahāsattvas (Great Bodhisattvas) take as precepts?'
'Good man! When the Buddha had not yet appeared in the world, there were no Three Refuges precepts at that time. Only wise people sought the path to Bodhi and cultivated the Ten Wholesome Dharmas. These Ten Wholesome Dharmas, except for the Buddha, no one can separately explain. The words spoken by past Buddhas have been passed down to this day without any omissions or losses, and wise people accept and practice them. Good man! The reason why sentient beings cannot uphold and cultivate the Ten Wholesome Dharmas is all because they could not draw near to and consult the Buddha in the past.'
'Good man! All sentient beings have mixed minds, and because of mixed minds, there are mixed afflictions. Because of mixed afflictions, they create mixed karma. Because of mixed karma, they receive mixed existences. Because of mixed existences, they receive mixed bodies. Good man! After all sentient beings obtain mixed bodies, they see mixed forms. After seeing mixed forms, they generate evil thoughts. These evil thoughts are called Avidyā (Ignorance). Because of Avidyā (Ignorance), they generate a seeking mind, which is called Tṛṣṇā (Craving). What is done because of Tṛṣṇā (Craving) is called Karma (Action). Because of this Karma (Action), they obtain karmic retribution. A wise person can break it down and analyze it. Due to internal afflictions and external conditions, they can be bound. By cultivating the Ten Wholesome Dharmas, they can be liberated. Therefore, when the Tathagata first attained Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), he separately expounded the Ten Wholesome Dharmas: because of the Ten Wholesome Dharmas, the world then has good and evil actions, good and evil existences, and even liberation. Therefore, sentient beings should wholeheartedly distinguish and understand the path of the Ten Wholesome Dharmas. If there are winds and clouds, it is to hold great water,'
阿修羅宮、大地、大山、餓鬼、畜生、地獄、四天王處乃至他化自在天處，悉因眾生十業道故。轉輪聖王所有四輪：金、銀、銅、鐵，七眾受戒求三菩提，亦因十善業因緣故。是十善業道因緣故，一切眾生內外之物，色之與命，皆有增減，是故智者應當具足修十善道。
「若諸眾生少、壯、老時，春、秋、冬、夏所起煩惱，各各別異，小、中、大劫所起煩惱，亦復如是各各別異。眾生初修十善業時，得無量命，色、香、味具，因貪、瞋、癡一切皆失。是十惡業道因緣故，時節、年歲、星辰、日月、四大變異；若人能觀如是事者，當知是人能得解脫。眾生皆由苦因緣故則生信心，既得信心能觀善惡，如是觀已修十善法。意行十處，故名十道。
「身三道者，謂殺、盜、淫；口四道者，惡口、妄語、兩舌、無義語；心三道者，妒、瞋、邪見；是十惡業悉是一切眾罪根本。若諸眾生異界、異有、異生、異色、異命、異名，以是因緣，應名無量，不但有十。如是十事，三名為業，不名為道；身、口七事，亦業亦道；是故名十。是十業道，自作、他作、自他共作，從是而得善、惡二果，亦是眾生善惡因緣；是故智者尚不應念，況身故作？若人令業煩惱諸結得自在者，當知即是行十惡道；若有能壞煩惱諸結不令自在，
【現代漢語翻譯】 現代漢語譯本 阿修羅宮（Asura Palace，非天或魔神居住的宮殿）、大地、大山、餓鬼、畜生、地獄、四天王處（Caturlokika-deva，四大天王居住的地方）乃至他化自在天處（Paranirmita-vasavartin，欲界第六天），這一切都是因為眾生所造的十惡業道所致。轉輪聖王（Cakravartin，擁有統治世界的輪寶的理想君主）所擁有的四輪——金輪、銀輪、銅輪、鐵輪，以及七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）受戒以求證得三菩提（Samyak-sambodhi，正等正覺），也是因為修持十善業的因緣。正是這十善業道的因緣，使得一切眾生的內外之物，包括色身和壽命，都有增減變化，因此智者應當圓滿地修持十善道。 『如果各種眾生在年少、壯年、老年時期，以及在春、秋、冬、夏各個季節所產生的煩惱，各有不同；小劫、中劫、大劫中所產生的煩惱，也同樣各有不同。眾生最初修習十善業的時候，能夠獲得無量的壽命，以及具備美好的色相、香氣和滋味，但因為貪、瞋、癡的緣故，這一切都會喪失。正是這十惡業道的因緣，導致時節、年歲、星辰、日月以及地、水、火、風四大元素的變異；如果有人能夠觀察到這些現象，就應當知道這個人能夠獲得解脫。眾生都是因為苦的因緣而生起信心，獲得信心后就能觀察善惡，這樣觀察之後就能修習十善法。意念在十個方面執行，所以稱為十道。』 『身三道指的是殺生、偷盜、邪淫；口四道指的是惡口、妄語、兩舌、無義語；心三道指的是嫉妒、嗔恚、邪見；這十惡業是一切罪惡的根本。如果各種眾生處於不同的界、不同的存在形式、不同的生命形式、不同的色相、不同的壽命、不同的名稱，因為這些因緣，應該說有無量多種，不僅僅只有十種。像這十件事，其中三件稱為業，不稱為道；身、口所造的七件事，既是業也是道；所以稱為十。這十業道，自己做、他人做、自己和他人共同做，由此而得到善、惡兩種果報，也是眾生行善或作惡的因緣；因此智者尚且不應該去想，更何況是故意去做呢？如果有人讓業、煩惱以及各種結縛得以自在，就應當知道這個人正在行十惡道；如果有人能夠摧毀煩惱以及各種結縛，不讓它們自在，
【English Translation】 English version The Asura Palace (abode of non-heavenly beings or demons), the Earth, the Great Mountains, the Pretas (hungry ghosts), the animals, Hell, the abodes of the Four Heavenly Kings (Caturlokika-deva) and even the Paranirmita-vasavartin (the sixth heaven of the desire realm), all arise due to the ten unwholesome karmic paths of sentient beings. The four wheels of a Cakravartin (ideal universal ruler) – gold, silver, copper, and iron – and the seven assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas, shikshamanas, upasakas, and upasikas) taking vows to seek Samyak-sambodhi (perfect enlightenment), are also due to the causes and conditions of the ten wholesome karmas. It is because of these ten wholesome karmic paths that all beings, both internally and externally, experience increase or decrease in their physical forms and lifespans. Therefore, the wise should fully cultivate the ten wholesome paths. 『If the afflictions that arise in various beings during their youth, adulthood, and old age, as well as during the seasons of spring, autumn, winter, and summer, are each different; similarly, the afflictions that arise during small, medium, and large kalpas (aeons) are also each different. When beings initially cultivate the ten wholesome karmas, they can obtain immeasurable lifespans and possess beautiful forms, fragrances, and tastes, but due to greed, hatred, and delusion, all of this will be lost. It is because of these ten unwholesome karmic paths that the seasons, years, stars, sun, moon, and the four great elements (earth, water, fire, and wind) undergo changes; if someone can observe these things, they should know that they can attain liberation. Sentient beings develop faith due to the cause of suffering, and having gained faith, they can observe good and evil. Having observed in this way, they cultivate the ten wholesome dharmas. The mind operates in ten areas, hence the name 'ten paths'.』 『The three bodily paths refer to killing, stealing, and sexual misconduct; the four verbal paths refer to harsh speech, false speech, divisive speech, and meaningless speech; the three mental paths refer to jealousy, anger, and wrong views; these ten unwholesome karmas are the root of all sins. If various beings exist in different realms, different forms of existence, different life forms, different appearances, different lifespans, and different names, due to these causes and conditions, it should be said that there are immeasurable types, not just ten. Among these ten things, three are called karmas, not paths; the seven things done by body and speech are both karmas and paths; therefore, they are called ten. These ten karmic paths, done by oneself, done by others, or done by oneself and others together, result in both good and evil consequences, and are also the causes and conditions for beings to do good or evil; therefore, the wise should not even think about them, let alone intentionally do them? If someone allows karma, afflictions, and various bonds to be free and unrestrained, it should be known that they are practicing the ten unwholesome paths; if someone can destroy afflictions and various bonds, not allowing them to be free and unrestrained,
是人即是行十善道。若人始設方便，若先不思惟，當時卒作，是人不得業所攝罪。是故智者應當勤修十善業道，證四真諦，亦復如是。作期為惡，若失期者，亦不得罪。是故智者應修十善，因是十善眾生修已，增長壽命及內外物。煩惱因緣故，十惡業增；無煩惱因緣故，十善業增。
「善男子！是十業道，一一事中各有三事：一者、根本，二者、方便，三者、成已。根本者，若有他想，有眾生想，若以疑心斷其命根，若動身作相，或口說殺，是名根本。求刀、磨利、置毒、作索，是名方便。殺已手觸，稱量提持，若自食啖，若與人食，得物用度，任意施與，歡喜受樂，無有慚愧，心不悔恨，自讚其身，生大憍慢，是名成已。是他財有，亦作他想，若自往取，若遣人取，若以疑心移置異處，是名根本。若壞垣墻，咨問計數，置梯緣墻，入舍求覓乃至手觸，是名方便。若得物已，負擔藏隱，任意施與，賣用賜遺，歡喜受樂，無有慚愧，心不悔恨，自讚其身，生大憍慢，是名成已。若是婦女，系屬他人，起於他想，若以疑心作非梵行，是名根本。若遣使往，若自眼見，若與信物，若以手觸，若濡細語，是名方便。若事已竟，遺以瓔珞，共坐飲食，歡喜受樂，無有慚愧，心不悔恨，自讚其身，生大憍慢，是名成已。若於
【現代漢語翻譯】 現代漢語譯本：這樣的人就是在實踐十善道。如果有人開始嘗試（作惡）但沒有事先考慮，只是臨時起意，那麼這個人不會因其行為而受到罪業的束縛。因此，智者應當勤奮地修習十善業道，以證悟四聖諦，（修十善業道和證四聖諦）也是同樣的道理。如果約定了作惡的時間，但錯過了約定的時間，也不會因此獲罪。因此，智者應當修習十善，因為眾生修習這十善，可以增長壽命以及內外之物。煩惱是（造作）十惡業的因緣；沒有煩惱的因緣，十善業就會增長。
『善男子！這十種業道，每一件事中都各有三種情況：一是根本，二是方便，三是完成。根本是指，如果心懷他想（認為對象是其他人），或者有眾生想（認為對象是眾生），或者以懷疑的心斷絕其命根，如果動身做出殺生的姿態，或者口中說出殺人的話，這叫做根本。尋找刀具、磨利刀刃、放置毒藥、製作繩索，這叫做方便。殺生之後用手觸控屍體，稱量屍體，提拿屍體，或者自己食用（被殺者的肉），或者給別人食用，得到財物後用度，隨意施捨給予，歡喜地享受快樂，沒有慚愧之心，心中不後悔，自我讚揚，產生極大的驕慢，這叫做完成。對於屬於他人的財物，也認為是屬於他人之物，如果親自去拿取，或者派遣他人去拿取，或者以懷疑的心將財物轉移到別處，這叫做根本。如果破壞墻壁，詢問計算（如何盜取），放置梯子攀緣墻壁，進入房屋尋找，乃至用手觸控（財物），這叫做方便。如果得到財物后，揹負隱藏，隨意施捨給予，賣掉使用賞賜遺贈，歡喜地享受快樂，沒有慚愧之心，心中不後悔，自我讚揚，產生極大的驕慢，這叫做完成。如果是婦女，已經屬於他人，（而你）對她產生邪念，或者以懷疑的心行非梵行（不正當的性行為），這叫做根本。如果派遣使者前往，或者自己親眼看見，或者給予信物，或者用手觸控，或者用甜言蜜語，這叫做方便。如果事情已經完成，贈送她瓔珞，一起坐著飲食，歡喜地享受快樂，沒有慚愧之心，心中不後悔，自我讚揚，產生極大的驕慢，這叫做完成。如果對於……』
【English Translation】 English version: Such a person is practicing the ten wholesome paths. If someone begins to attempt (evil deeds) but does not think about it beforehand, but acts on a sudden impulse, then this person will not be bound by the karma of their actions. Therefore, the wise should diligently cultivate the ten wholesome karmic paths in order to realize the Four Noble Truths, and (cultivating the ten wholesome karmic paths and realizing the Four Noble Truths) is also the same principle. If a time is agreed upon for doing evil, but the agreed time is missed, one will not be guilty of a crime because of it. Therefore, the wise should cultivate the ten wholesome deeds, because when sentient beings cultivate these ten wholesome deeds, they can increase their lifespan and both internal and external possessions. Afflictions are the causes and conditions for (creating) the ten unwholesome deeds; without the causes and conditions of afflictions, the ten wholesome deeds will increase.
'Good man! These ten karmic paths, each matter has three aspects: first, the root; second, the means; third, the completion. The root refers to, if one harbors the thought of 'other' (thinking the object is someone else), or has the thought of 'sentient being' (thinking the object is a sentient being), or cuts off their life-root with a doubtful mind, if one moves the body to make a gesture of killing, or speaks words of killing, this is called the root. Seeking a knife, sharpening the blade, placing poison, making a rope, this is called the means. After killing, touching the corpse with the hand, weighing the corpse, carrying the corpse, or eating (the flesh of the killed person) oneself, or giving it to others to eat, obtaining wealth and using it, giving it away at will, joyfully enjoying pleasure, having no shame, not regretting in the heart, praising oneself, generating great arrogance, this is called completion. Regarding the property belonging to others, also thinking it belongs to others, if one goes to take it oneself, or sends others to take it, or moves the property to another place with a doubtful mind, this is called the root. If one destroys walls, asks and calculates (how to steal), places a ladder to climb the wall, enters the house to search, even touching (the property) with the hand, this is called the means. If after obtaining the property, one carries it away and hides it, gives it away at will, sells it for use, bestows it as a gift, joyfully enjoys pleasure, having no shame, not regretting in the heart, praising oneself, generating great arrogance, this is called completion. If it is a woman, already belonging to another, (and you) have evil thoughts about her, or engage in non-chaste conduct (improper sexual behavior) with a doubtful mind, this is called the root. If one sends a messenger to go, or sees it with one's own eyes, or gives a token, or touches with the hand, or uses sweet words, this is called the means. If the matter is already completed, giving her necklaces, sitting and eating together, joyfully enjoying pleasure, having no shame, not regretting in the heart, praising oneself, generating great arrogance, this is called completion. If regarding...'
大眾舍離本相，若於三時若二時中，虛妄說之，是名根本。若於先時，次第莊嚴，構言語端，或受他語，起往彼說，是名方便。若事成已，受取財物，任意施與，歡喜受樂，無有慚愧，不生悔恨，自讚其身，生於憍慢，是名成已。是妄語中，雜有兩舌，能壞和合，是名根本。若說他過及余惡事，言和合者必有不可，若離壞者則有好事，是名方便。和合既離，受他財物，任意施與，歡喜受樂，無有慚愧，不生悔恨，自讚其身，生大憍慢，是名成已。若變容色，惡口罵詈，是名根本。若聞他罪，莊嚴辭章，起去到彼欲說是惡，是名方便。若罵詈已，還受他物，任意施與，歡喜受樂，無有慚愧，不生悔恨，自讚其身，生大憍慢，是名成已。若說欲事、非時之言，是名根本。若歌、若頌、無義章句，隨人所喜，造作百端，是名方便。若教他已，還受財物，任意施與，歡喜受樂，無有慚愧，不生悔恨，自讚其身，生大憍慢，是名成已。於他財物，生貪慾得，是名根本。發煩惱心，是名方便。作已得財，任意施與，歡喜受樂，復向余說，無有慚愧，不生悔恨，自讚其身，生大憍慢，是名成已。若打罵人，是名根本。若捉杖石，問其過罪，是名方便。打已生喜，受取財物，任意施與，歡喜受樂，無有慚愧，不生悔恨，自讚其身，生大
【現代漢語翻譯】 現代漢語譯本 大眾捨棄了本來的真實面貌，如果在過去、現在、未來三時，或者過去、未來二時中，虛假不實地說話，這叫做根本（根本的妄語）。如果在事前，精心準備，修飾言辭，或者接受別人的指使，前往別處散佈謠言，這叫做方便（方便妄語，即為達成目的而做的準備）。如果事情成功之後，接受財物，隨意施捨，歡喜享受，沒有慚愧之心，不產生後悔之意，自我讚揚，產生驕傲自滿，這叫做成已（完成的妄語）。 在妄語之中，夾雜著挑撥離間的言語，能夠破壞和諧，這叫做根本（根本的兩舌）。如果說別人的過錯以及其他不好的事情，說和合的人一定會有不好的地方，如果離間成功就會有好事發生，這叫做方便（方便兩舌，即為離間而做的準備）。和合的關係已經破裂，接受別人的財物，隨意施捨，歡喜享受，沒有慚愧之心，不產生後悔之意，自我讚揚，產生極大的驕傲自滿，這叫做成已（完成的兩舌）。 如果改變臉色，惡語謾罵，這叫做根本（根本的惡口）。如果聽到別人的罪過，修飾辭藻，動身前往別處想要說這些壞話，這叫做方便（方便惡口，即為謾罵而做的準備）。如果謾罵之後，還接受別人的財物，隨意施捨，歡喜享受，沒有慚愧之心，不產生後悔之意，自我讚揚，產生極大的驕傲自滿，這叫做成已（完成的惡口）。 如果說淫慾之事、不合時宜的話，這叫做根本（根本的綺語）。如果唱歌、吟誦，說些沒有意義的章節語句，爲了迎合別人的喜好，編造各種花樣，這叫做方便（方便綺語，即為取悅他人而做的準備）。如果教唆別人之後，還接受財物，隨意施捨，歡喜享受，沒有慚愧之心，不產生後悔之意，自我讚揚，產生極大的驕傲自滿，這叫做成已（完成的綺語）。 對於別人的財物，產生貪婪之心想要得到，這叫做根本（根本的貪慾）。生起煩惱之心，這叫做方便（方便貪慾，即為獲得財物而做的準備）。做了之後得到財物，隨意施捨，歡喜享受，又向其他人炫耀，沒有慚愧之心，不產生後悔之意，自我讚揚，產生極大的驕傲自滿，這叫做成已（完成的貪慾）。 如果毆打謾罵他人，這叫做根本（根本的嗔恚）。如果拿著棍棒石頭，質問別人的過錯，這叫做方便（方便嗔恚，即為毆打他人而做的準備）。毆打之後心生歡喜，接受財物，隨意施捨，歡喜享受，沒有慚愧之心，不產生後悔之意，自我讚揚，
【English Translation】 English version When the multitude abandons their true nature and speaks falsely at any of the three times (past, present, future) or two times (past, future), this is called the root (fundamental false speech). If, beforehand, they elaborately prepare, embellish their words, or receive instructions from others and go elsewhere to spread rumors, this is called expedient (expedient false speech, i.e., preparation for achieving the goal). If, after the matter is accomplished, they receive wealth, give it away at will, enjoy it with delight, have no shame, feel no remorse, praise themselves, and become arrogant, this is called accomplished (completed false speech). In false speech, if there is mixed divisive language that can destroy harmony, this is called the root (fundamental divisive speech). If one speaks of others' faults and other bad things, saying that those who are harmonious will surely have problems, and that if discord is successfully sown, good things will happen, this is called expedient (expedient divisive speech, i.e., preparation for sowing discord). If harmony is broken, they receive wealth from others, give it away at will, enjoy it with delight, have no shame, feel no remorse, praise themselves, and become greatly arrogant, this is called accomplished (completed divisive speech). If one changes their expression and curses with harsh words, this is called the root (fundamental harsh speech). If one hears of others' sins, embellishes their words, and goes elsewhere intending to speak of these evils, this is called expedient (expedient harsh speech, i.e., preparation for cursing). If, after cursing, they receive wealth from others, give it away at will, enjoy it with delight, have no shame, feel no remorse, praise themselves, and become greatly arrogant, this is called accomplished (completed harsh speech). If one speaks of lustful matters or untimely words, this is called the root (fundamental frivolous speech). If one sings or chants meaningless verses, creating all sorts of things to please others, this is called expedient (expedient frivolous speech, i.e., preparation for pleasing others). If, after instigating others, they receive wealth, give it away at will, enjoy it with delight, have no shame, feel no remorse, praise themselves, and become greatly arrogant, this is called accomplished (completed frivolous speech). If one develops a greedy desire to obtain others' wealth, this is called the root (fundamental greed). Arousing a mind of affliction is called expedient (expedient greed, i.e., preparation for obtaining wealth). After acting and obtaining wealth, giving it away at will, enjoying it with delight, and boasting to others, having no shame, feeling no remorse, praising themselves, and becoming greatly arrogant, this is called accomplished (completed greed). If one beats and scolds others, this is called the root (fundamental anger). If one takes up a stick or stone and questions their faults, this is called expedient (expedient anger, i.e., preparation for beating others). After beating them and feeling joy, receiving wealth, giving it away at will, enjoying it with delight, having no shame, feeling no remorse, praising themselves,
憍慢，是名成已。若誹謗業、因果、真諦、賢聖之人，是名根本。若讀誦、書寫、信受邪書，讚歎稱譽，是名方便。受已、向他分別演說，增其邪見，受邪財物，任意施與，歡喜受樂，無有慚愧，不生悔恨，自讚其身，生大憍慢，是名成已。
「或復有人，於十業道一時作二：妄語、兩舌。或一時三：所謂妄語、兩舌、惡口。又復有三：所謂邪見、惡口、妄語。如是說者，即是無義，是名為四。瞋之與貪，不得一時。其餘八事，可得一時。云何一時？六處遣使，自作二事：一者、淫他妻婦，二者、謂無業果；先作期要，一時得業。是十惡業，或得作色無無作色，或有作色及無作色。若無方便及成已者，則得作色無無作色；若有莊嚴及成已者，則得作色及無作色。是十業道有輕有重：若殺父母及辟支佛，偷三寶物，于所生母及羅漢尼作非梵行，妄說壞僧，是名為重。
「善男子！是十業道，各有三種：一、從貪生，二、從瞋生，三、從癡生。若為貪利故害命者，是名從貪；若殺怨家，是名從瞋；殺老父母，是名從癡。劫盜他財，亦復三種：自為己身、妻子、眷屬，貪他財物而往劫奪，是名從貪；盜怨家物，是名從瞋；劫奪下姓，是名從癡。邪淫亦三：若為自樂行非梵行，是名從貪；淫怨眷屬，是名從瞋；于
【現代漢語翻譯】 現代漢語譯本 驕慢，這就叫做『成已』（完成）。如果誹謗業、因果、真諦（真實不虛的道理）、賢聖之人，這就叫做『根本』（根本原因）。如果讀誦、書寫、信受邪書，讚歎稱譽，這就叫做『方便』（手段）。接受了邪說之後，又向他人分別演說，增長他們的邪見，接受邪惡的財物，任意施捨，歡喜享受，沒有慚愧之心，不生悔恨之意，自我讚揚，生起大的驕慢，這就叫做『成已』。
『或者又有人，在十種惡業道中，一時做兩種：妄語、兩舌。或者一時做三種：就是妄語、兩舌、惡口。又或者有三種：就是邪見、惡口、妄語。這樣說的人，就是沒有意義，這叫做四種。嗔恨和貪婪，不能同時產生。其餘八種惡業，可以同時產生。怎樣同時產生呢？六根（六處）派遣使者，自己做兩件事：一是姦淫他人的妻子，二是說沒有業報因果；先約定好，一時之間完成惡業。這十種惡業，有的可以產生色（可見的形色），沒有無作色（無形的業力），有的有作色也有無作色。如果沒有方便和成已，那麼就只有作色而沒有無作色；如果有莊嚴（準備）和成已，那麼就有作色也有無作色。這十種業道有輕有重：如果殺害父母以及辟支佛（Pratyekabuddha，獨覺佛），偷盜三寶（佛、法、僧）的財物，對自己的母親以及阿羅漢尼（Arhatini，女阿羅漢）做不清凈的行為，妄語破壞僧團，這就叫做重罪。
『善男子！這十種業道，各有三種：一、從貪慾產生，二、從嗔恨產生，三、從愚癡產生。如果爲了貪圖利益而殺害生命，這叫做從貪慾產生；如果殺害仇敵，這叫做從嗔恨產生；殺害年老的父母，這叫做從愚癡產生。搶劫盜取他人的財物，也有三種：爲了自己、妻子、眷屬，貪圖他人的財物而去搶劫，這叫做從貪慾產生；盜取仇敵的財物，這叫做從嗔恨產生；搶劫地位低下的人，這叫做從愚癡產生。邪淫也有三種：如果爲了自己快樂而行非梵行（不正當的性行為），這叫做從貪慾產生；姦淫仇人的眷屬，這叫做從嗔恨產生；于
【English Translation】 English version Arrogance, this is called 『accomplished』. If one slanders karma, causality, the true Dharma (ultimate truth), or virtuous and noble people, this is called 『fundamental』. If one reads, writes, and believes in heretical books, praising and extolling them, this is called 『expedient means』. After accepting them, one explains and expounds them to others, increasing their wrong views, receiving evil wealth, giving it away arbitrarily, enjoying it with joy, without shame or remorse, praising oneself, and generating great arrogance, this is called 『accomplished』.
『Or again, someone may commit two of the ten unwholesome karmic paths at the same time: false speech and divisive speech. Or three at the same time: namely, false speech, divisive speech, and harsh speech. Or again, there are three: namely, wrong views, harsh speech, and false speech. To say it like this is meaningless; this is called four. Anger and greed cannot arise at the same time. The remaining eight can arise at the same time. How can they arise at the same time? The six senses (six entrances) send messengers, and one does two things oneself: first, committing adultery with another's wife, and second, saying there is no karmic consequence; after making a prior agreement, one obtains the karma at the same time. These ten unwholesome karmas, some can produce form (visible form), without non-formative karma (invisible karmic force), and some have formative karma and non-formative karma. If there are no expedient means and accomplishment, then there is only formative karma and no non-formative karma; if there is preparation and accomplishment, then there is formative karma and non-formative karma. These ten karmic paths have lightness and heaviness: if one kills one's parents or a Pratyekabuddha (Solitary Buddha), steals the property of the Three Jewels (Buddha, Dharma, Sangha), engages in unchaste conduct with one's mother or an Arhatini (female Arhat), or falsely speaks to destroy the Sangha, this is called a heavy offense.
『Good man! These ten karmic paths each have three types: first, arising from greed; second, arising from anger; third, arising from delusion. If one harms life for the sake of greed, this is called arising from greed; if one kills an enemy, this is called arising from anger; killing one's elderly parents is called arising from delusion. Robbing and stealing others' property also has three types: for oneself, one's wife, and one's family, coveting others' property and robbing it, this is called arising from greed; stealing the property of an enemy, this is called arising from anger; robbing people of lower status, this is called arising from delusion. Sexual misconduct also has three types: if one engages in unchaste conduct (improper sexual behavior) for one's own pleasure, this is called arising from greed; committing adultery with the relatives of an enemy, this is called arising from anger; with
所生母作非梵行，是名從癡。妄語三種：若為財利自受快樂，是名從貪；為壞怨故，是名從瞋；若畏他死，是名從癡。兩舌三種：為財利故，是名從貪；為壞怨故，是名從瞋；破壞和合邪見之眾，是名從癡。惡口三種：為財利故，罵詈婦兒，是名從貪；故向怨家說所惡事，是名從瞋；說他往昔先人過罪，是名從癡。無義語亦三種：若為歡樂，歌叫諠嘩，是名從貪；為勝他故，歌叫諠嘩，是名從瞋；為增邪見歌叫諠嘩，是名從癡。從貪生者，是名為妒；從瞋生者，是名為瞋；從癡生者，是名邪見。
「修十善已，一一事中得三解脫。是十惡業決定當得地獄果報，或有餓鬼，或有畜生；余果則得人中短命，貧窮乏財、婦不貞廉，有所言說人不信受，無有親厚，常被誹謗，耳初不聞善好之言，能令外物四大衰微，無有真實，惡風暴雨，爛臭敗壞，土地不平，無有七寶，多有石沙荊棘惡刺，時節轉變，無有常定，果蓏少實，味不具足。若欲破壞如是等事，應當至心修行十善。是十善法，三天下具，或有戒攝，或非戒攝；北郁單曰唯有四事；地獄有五；餓鬼、畜生、天中具十，非戒所攝。欲界六天無有方便，唯有根本、成已二事。
「夫業道者，一念中得。如其殺者，可殺、俱死，是則不得根本業果。若作莊嚴，事
【現代漢語翻譯】 現代漢語譯本 所生之母行非梵行（不清凈的行為），這被稱為源於愚癡。妄語有三種：爲了財物利益自己享受快樂，這被稱為源於貪婪；爲了破壞仇敵，這被稱為源於嗔恨；如果畏懼他人死亡，這被稱為源於愚癡。兩舌有三種：爲了財物利益，這被稱為源於貪婪；爲了破壞仇敵，這被稱為源於嗔恨；破壞和合的邪見之眾，這被稱為源於愚癡。惡口有三種：爲了財物利益，謾罵妻子兒女，這被稱為源於貪婪；故意向仇家說其厭惡的事情，這被稱為源於嗔恨；說他人往昔先人的過錯罪行，這被稱為源於愚癡。無意義的言語也有三種：如果爲了歡樂，唱歌叫喊喧譁，這被稱為源於貪婪；爲了勝過他人，唱歌叫喊喧譁，這被稱為源於嗔恨；爲了增長邪見而唱歌叫喊喧譁，這被稱為源於愚癡。從貪婪產生的，這被稱為嫉妒；從嗔恨產生的，這被稱為嗔恨；從愚癡產生的，這被稱為邪見。
『修習十善之後，每一件事中都能得到三種解脫。這十種惡業必定會得到地獄的果報，或者會墮入餓鬼道，或者會墮入畜生道；其餘的果報則是在人中得到短命、貧窮缺乏錢財、妻子不貞潔，所說的話沒有人相信，沒有親近厚待的人，常常被誹謗，耳朵從來沒有聽到過善良美好的言語，能夠使外在的事物四大衰微，沒有真實，惡風暴雨，腐爛臭敗，土地不平整，沒有七寶，多有石頭沙子荊棘惡刺，時節轉變，沒有常定的規律，果實很少飽滿，味道不完整。如果想要破壞這些事情，應當至誠懇切地修行十善。這十善法，在三天下都具備，或者被戒律所攝，或者不被戒律所攝；在北郁單曰（四大部洲之一）只有四件事；地獄有五件；餓鬼、畜生、天道中都具備十件，不被戒律所攝。欲界六天沒有方便，只有根本和成就這兩件事。
『所謂的業道，在一念之間就能產生。比如殺人，如果可殺之人和行殺之人一同死亡，那麼就不能得到根本的業果。如果作莊嚴的事情，』
【English Translation】 English version The mother who gives birth engages in non-brahmacharya (impure conduct), this is called arising from ignorance. False speech is of three kinds: if for the sake of wealth and enjoyment of pleasure, this is called arising from greed; to destroy enemies, this is called arising from hatred; if fearing the death of others, this is called arising from ignorance. Divisive speech is of three kinds: for the sake of wealth and benefit, this is called arising from greed; to destroy enemies, this is called arising from hatred; destroying the harmonious assembly of wrong views, this is called arising from ignorance. Harsh speech is of three kinds: for the sake of wealth and benefit, scolding wives and children, this is called arising from greed; intentionally speaking evil things to enemies, this is called arising from hatred; speaking of the past faults and sins of others' ancestors, this is called arising from ignorance. Meaningless speech is also of three kinds: if for the sake of joy, singing, shouting, and making noise, this is called arising from greed; to overcome others, singing, shouting, and making noise, this is called arising from hatred; to increase wrong views, singing, shouting, and making noise, this is called arising from ignorance. That which arises from greed is called jealousy; that which arises from hatred is called hatred; that which arises from ignorance is called wrong view.
'Having cultivated the ten good deeds, in each matter, one obtains three liberations. These ten evil deeds will definitely result in the retribution of hell, or one may fall into the realm of hungry ghosts, or one may fall into the realm of animals; the remaining retributions are obtaining a short life in the human realm, being poor and lacking wealth, having an unchaste wife, one's words not being believed by others, having no close and kind people, constantly being slandered, never hearing good and virtuous words, being able to cause the four great elements of external things to decline, having no truth, evil winds and heavy rains, rotting and decaying, uneven land, lacking the seven treasures, having many stones, sand, thorns, and evil prickles, the changes of seasons having no constant pattern, fruits being scarce and unripe, and flavors not being complete. If one wishes to destroy such things, one should sincerely cultivate the ten good deeds. These ten good dharmas are complete in the three worlds, either being included in precepts or not being included in precepts; in Uttarakuru (one of the four continents) there are only four matters; in hell there are five; in the realms of hungry ghosts, animals, and heavens, all ten are complete, not being included in precepts. The six heavens of the desire realm have no expedient means, only the fundamental and accomplished two matters.
'The path of karma arises in a single thought. For example, in killing, if the one who can be killed and the one who kills both die, then one cannot obtain the fundamental karmic result. If one performs decorative matters,'
竟不成，唯得方便，不得根本。作莊嚴已便得殺者，得根本罪。如其殺已，不追成已，無無作罪。若殺者一念中死，可殺之者次後念死，殺者不得根本業罪。若遣使殺，使得作罪，口敕之者得無作罪；若惡口敕，亦得作罪及無作罪。若其殺已，心善、無記，亦得作罪及無作罪。
「若有說言：過去已滅，未來未生，現在無住，云何名殺？一念不殺，微塵不壞，若一不殺，多亦不能，云何言殺？是義不然！何以故？雖復現在一念不殺，能遮未來使不起故，故得名殺。以是義故，不可以見一處無殺，舉一切處悉便無殺。有人刺手則便命終，或有截足而命全者。頭則不爾，刺截俱死。若有作已得大罪者，是名業道；三業自得，七業自他。若無作者，亦無無作。
「或有說言：身業三事有作無作，口不如是。是義不然！何以故？若口有作、無無作者，口敕殺已，不應得罪，是故口業亦應有作及以無作。心則不爾，何以故？賢聖之人不得罪故。何因緣故名作、無作？是業墮於三惡道故，生於人中壽命短故，所有六入常受苦故，余果相似根本正果，或有相似或不相似。受果報時，在活地獄、黑繩地獄，餓鬼、畜生、人中三處受于余果。若於一人作殺莊嚴，作莊嚴已，有二人死，當知唯于本所為人得作無作。
「
【現代漢語翻譯】 現代漢語譯本 最終沒有成功，只是得到了方便，沒有得到根本。如果做了殺人的準備工作后就殺人，就犯了根本罪。如果已經殺了人，不再繼續追究，就沒有無作罪。如果殺人者在一念之間就死了，而被殺者在下一念才死，那麼殺人者就得不到根本的業罪。如果派遣使者去殺人，使者犯了作罪，口頭命令殺人的人犯了無作罪；如果惡語命令殺人，也犯了作罪和無作罪。如果殺了人之後，心是善的或者無記的（既非善也非惡），也犯了作罪和無作罪。
『如果有人說：過去已經滅亡，未來尚未產生，現在沒有停留，怎麼能說是殺人呢？一念之間沒有殺人，微塵也不會壞滅，如果一次不殺人，多次也不會殺人，怎麼能說是殺人呢？』這種說法是不對的！為什麼呢？即使現在一念之間沒有殺人，也能阻止未來殺人的行為發生，所以可以稱為殺人。因為這個原因，不能因為看到一個地方沒有殺人，就認為所有地方都沒有殺人。有的人被刺了手就立刻死亡，有的人被截斷了腳卻能保全性命。頭部則不是這樣，刺或截都會死亡。如果做了某事會得到大罪，這就叫做業道；身口意三業自己得到果報，七業是自己和他人共同作用的結果。如果沒有作者，也就沒有無作。
『或者有人說：身業的三種行為有作和無作，口業不是這樣。』這種說法是不對的！為什麼呢？如果口業有作，沒有無作，那麼口頭命令殺人之後，就不應該得到罪報，所以口業也應該有作和無作。心業則不是這樣，為什麼呢？因為賢聖之人不會因此而犯罪。因為什麼因緣叫做作、無作呢？因為這種業會墮入三惡道，生在人中壽命短，所有的六入（眼、耳、鼻、舌、身、意）經常遭受痛苦，其餘的果報相似於根本的正果，或者相似或者不相似。承受果報的時候，在活地獄、黑繩地獄，餓鬼、畜生、人中這三個地方承受其餘的果報。如果對一個人做了殺人的準備工作，做了準備工作之後，有兩個人死了，應當知道只對原本想要殺的人得到作和無作。
【English Translation】 English version Ultimately, it did not succeed, only convenience was obtained, not the root. If one prepares to kill and then kills, one commits a fundamental offense. If one has already killed and does not continue to pursue it, there is no non-action offense. If the killer dies in one thought, and the one to be killed dies in the next thought, the killer does not incur the fundamental karmic offense. If one sends a messenger to kill, the messenger commits the action offense, and the one who verbally commands the killing commits the non-action offense; if one commands with harsh words, one also commits both the action and non-action offenses. If after killing, the mind is good or neutral (neither good nor evil), one also commits both the action and non-action offenses.
'If someone says: the past has perished, the future has not yet arisen, the present has no abiding, how can it be called killing? If one does not kill in one thought, even a dust particle will not be destroyed; if one does not kill once, one will not kill many times, how can it be called killing?' This statement is not correct! Why? Even if one does not kill in the present moment, one can prevent future killing from arising, therefore it can be called killing. For this reason, one cannot see that there is no killing in one place and conclude that there is no killing in all places. Some people die immediately when stabbed in the hand, while others survive even when their feet are cut off. The head is not like this; both stabbing and cutting will result in death. If doing something results in a great offense, this is called the path of karma; the three karmas of body, speech, and mind receive their own retribution, while seven karmas are the result of one's own actions and the actions of others. If there is no actor, there is also no non-action.
'Or someone says: the three actions of body karma have action and non-action, but speech karma is not like this.' This statement is not correct! Why? If speech karma has action but no non-action, then after verbally commanding someone to kill, one should not receive punishment; therefore, speech karma should also have both action and non-action. Mind karma is not like this, why? Because virtuous and holy people do not commit offenses because of it. For what reason are they called action and non-action? Because this karma causes one to fall into the three evil realms, to have a short lifespan when born as a human, and to constantly suffer from all six entrances (eye, ear, nose, tongue, body, mind), the remaining consequences are similar to the fundamental right consequence, or similar or dissimilar. When receiving the karmic retribution, one receives the remaining consequences in the three places of the Living Hell (活地獄), the Black Rope Hell (黑繩地獄), the realm of hungry ghosts, the realm of animals, and the human realm. If one prepares to kill someone, and after preparing, two people die, one should know that one only incurs the action and non-action offenses for the person one originally intended to kill.
若有說言：色是無記，命亦無記，如是無記，云何殺已而得殺罪？是義不然！何以故？如是身命是善惡心器，若壞是器，遮于未來善惡心故，是故得罪。若王敕殺，侍臣稱善，是王與臣罪無差別；獵亦如是。若有垂終，其命余殘有一念在，若下刀殺，是得殺罪；若命已盡而下刀者，不得殺罪。若先作意規欲撾打，然下手時，彼便命終，不得殺罪。若作毒藥與懷妊者，若破歌羅羅，是人則得作無作罪。若自刑者，不得殺罪。何以故？不起他想故，無瞋恚心故，非他自因緣故。
「或有說言：若心在善、不善、無記，悉得殺罪，猶如火毒，雖復善心、不善、無記，觸食之者悉皆死者。是義不然！何以故？世間有人捉火不燒，食毒不死，非噁心殺，亦復如是不得殺罪，如諸醫等。
「或有說言：婆藪仙人說咒殺人、殺羊祀天，不得殺罪。是義不然！何以故？斷他命故，癡因緣故。若見人死心生歡喜，當知是人得成已罪。見他殺已，心生歡喜，出財賞之，亦復如是。若使他殺，受使之人到已，更以種種苦毒而殺戮之。口敕之者，唯得作罪，受使之人，兼得二罪，作以無作。
「若發噁心奪取他物，是人亦得作無作罪。若數時取，若寄時取，因市易取，亦得偷罪。若自不取、不貪、不用，教他令取，是人亦得
【現代漢語翻譯】 現代漢語譯本： 如果有人說：『色（rupa，物質現象）是無記（avyākrta，非善非惡），命（jīvita，生命）也是無記，既然是無記，為什麼殺了就會有殺罪呢？』這種說法是不對的！為什麼呢？因為這樣的身命是善惡之心的工具，如果毀壞了這個工具，就會阻礙未來善惡之心的產生，所以會有罪。如果國王下令殺人，侍臣稱讚，那麼國王和侍臣的罪過沒有差別；打獵也是一樣。如果有人臨終，生命只剩下一念，如果這時下刀殺了他，就會有殺罪；如果生命已經結束才下刀，就沒有殺罪。如果事先打算要毆打，但下手時，那人卻死了，就沒有殺罪。如果製造毒藥給懷孕的人，如果破壞了歌羅羅（kalala，受精卵），這個人就犯了作罪和無作罪。如果自殺，就沒有殺罪。為什麼呢？因為沒有生起對其他人的想法，沒有嗔恚心，不是由其他人的因緣造成的。
或者有人說：『如果心處在善、不善、無記的狀態，都會有殺罪，就像火和毒藥一樣，即使是善心、不善、無記心，接觸或食用它們的人都會死。』這種說法是不對的！為什麼呢？因為世間有人拿火不會被燒傷，吃毒藥不會死，不是以噁心殺人，也不會有殺罪，就像醫生一樣。
或者有人說：婆藪（Vasu，印度神話人物）仙人唸咒殺人、殺羊祭天，沒有殺罪。這種說法是不對的！為什麼呢？因為斷了他人的生命，是愚癡的因緣。如果看到人死，心裡生起歡喜，應當知道這個人犯了已罪。看到他人殺人後，心裡生起歡喜，拿出錢財賞賜他，也是一樣。如果指使他人殺人，接受指使的人到達后，又用各種痛苦的毒藥來殺戮。口頭命令的人，只有作罪，接受指使的人，兼得兩種罪，作罪和無作罪。
如果發起噁心奪取他人的財物，這個人也犯了作罪和無作罪。如果是多次拿取，如果是寄放時拿取，因為市場交易拿取，也犯了偷盜罪。如果自己不拿取、不貪婪、不用，教唆他人去拿取，這個人也犯了偷盜罪。
【English Translation】 English version: If someone says: 'Rupa (rupa, material phenomena) is avyakrta (avyākrta, neither good nor bad), and jīvita (jīvita, life) is also avyakrta. Since it is avyakrta, how can killing result in the sin of killing?' This statement is incorrect! Why? Because such a body and life are instruments of good and evil minds. If this instrument is destroyed, it obstructs the arising of future good and evil minds, therefore there is sin. If a king orders a killing and a courtier praises it, then the sins of the king and the courtier are no different; hunting is the same. If someone is dying and their life remains with only one thought, if they are killed with a knife at this time, there is the sin of killing; if the knife is applied after life has ended, there is no sin of killing. If there is a prior intention to strike, but when the hand is applied, the person dies, there is no sin of killing. If poison is made for a pregnant woman, if the kalala (kalala, fertilized egg) is destroyed, this person incurs both the karma of action and the karma of non-action. If one commits suicide, there is no sin of killing. Why? Because there is no thought arising towards others, no hatred, and it is not caused by the conditions of others.
Or someone says: 'If the mind is in a state of good, bad, or avyakrta, there is the sin of killing, just like fire and poison, even if it is a good mind, bad mind, or avyakrta mind, those who touch or consume them will die.' This statement is incorrect! Why? Because there are people in the world who can hold fire without being burned, and eat poison without dying. Killing without an evil mind does not incur the sin of killing, like doctors.
Or someone says: The sage Vasu (Vasu, a figure in Indian mythology) kills people by chanting mantras, and sacrifices sheep to the heavens, without incurring the sin of killing. This statement is incorrect! Why? Because he cuts off the lives of others, which is caused by ignorance. If one sees someone die and joy arises in their heart, know that this person has committed the karma of accomplishment. If one sees someone else kill and joy arises in their heart, and they give money to reward them, it is the same. If one orders another to kill, and the person who receives the order arrives and kills with various painful poisons. The one who gives the verbal order only incurs the karma of action, while the one who receives the order incurs two karmas, the karma of action and the karma of non-action.
If one generates an evil mind and steals the property of others, this person also incurs the karma of action and the karma of non-action. If it is taken multiple times, if it is taken when it is entrusted, if it is taken through market transactions, there is also the sin of stealing. If one does not take it oneself, is not greedy, and does not use it, but instructs others to take it, this person also commits the sin of stealing.
作無作罪。若欲偷金，取時得銀，出外識已，還置本處，是人不得偷盜之罪。若欲偷金，得已即念無常之想，心生悔恨，欲還本主而復畏之，設余方便還所偷物，雖離本處，不得偷罪。奴僕財產，先悉生意與主同共，後生貪想輒取主物，取已生疑而便藏避，復思是物同共無異，雖離本處，不得偷罪。若人行路為賊所剝，既至村落，村主問言：『汝失何物？我當償之。』若說過所失，取他物者，是得偷罪。若有發心，施他二衣，受者取一，云不須二，輒還留者，是得偷罪。若人發心，欲以房舍、臥具、醫藥、資生所須施一比丘，未與之間，更聞他方有大德來，輒回施之，是得偷罪。若取命過比丘財物，誰邊得罪？若羯磨已，從羯磨僧得；若未羯磨，從十方僧得；若臨終時，隨所與處，因之得罪。若偷佛物，從守塔人主邊得罪。若暴水漂財物、穀米、果蓏、衣服、資生之物，取不得罪。若於非時、非處、非女、處女、他婦、若屬自身，是名邪淫。唯三天下有邪淫罪，郁單曰無。若畜生，若破壞，若屬僧，若繫獄，若亡逃，若師婦，若出家人，近如是人，名為邪淫。出家之人，無所繫屬，從誰得罪？從其親屬、王所得罪。惡時亂時虐王出時，怖畏之時，若令婦妾出家剃髮，還近之者，是得淫罪。若到三道，是得淫罪。若自若
【現代漢語翻譯】 現代漢語譯本： 關於作與無作之罪。如果想要偷金子，拿的時候卻拿到銀子，拿出后意識到拿錯了，又放回原處，這個人沒有偷盜的罪過。如果想要偷金子，拿到后立即生起無常的想法，心中後悔，想要歸還給物主卻又害怕，於是設法用其他方式歸還所偷之物，即使離開了原來的地方，也沒有偷盜的罪過。奴僕的財產，事先都與主人共同經營，後來生起貪念而擅自拿取主人的東西，拿了之後又心生疑慮而藏匿起來，又想到這些東西是共同的，沒有什麼不同，即使離開了原來的地方，也沒有偷盜的罪過。如果有人在路上被盜賊搶劫，到達村落後，村長問他說：『你丟失了什麼東西？我應當賠償給你。』如果誇大所失之物，拿取他人的東西，這就犯了偷盜罪。如果有人發心，施捨他人兩件衣服，接受者只拿了一件，說不需要兩件，擅自留下另一件的，這就犯了偷盜罪。如果有人發心，想要將房舍、臥具、醫藥、生活所需之物施捨給一位比丘，在未施捨之前，又聽說其他地方有大德前來，就擅自改變主意施捨給那位大德，這就犯了偷盜罪。如果拿取命終比丘的財物，從誰那裡得到罪過？如果已經羯磨（Karma，佛教術語，指僧團的議事和表決），從羯磨僧那裡得到罪過；如果尚未羯磨，從十方僧那裡得到罪過；如果是臨終時，隨其所給予之處，因此而得到罪過。如果偷盜佛物，從守塔人或主持者那裡得到罪過。如果暴雨沖走財物、穀米、瓜果、衣服、生活用品，拾取的人沒有罪過。如果在不適當的時間、不適當的地點，與非處女、處女、他人的妻子，或者屬於自身（指自己的妻子）發生關係，這叫做邪淫。只有三天下（指欲界、色界、無色界）有邪淫的罪過，郁單曰（Uttara Kuru，北俱盧洲，四大部洲之一，被認為是理想的居住地）沒有。如果與畜生、被破壞者（指已被他人侵犯的女性）、屬於僧團的女性、被囚禁者、逃亡者、師父的妻子、出家人發生關係，接近這樣的人，叫做邪淫。出家之人，沒有所屬關係，從誰那裡得到罪過？從其親屬、國王那裡得到罪過。在惡劣的時代、混亂的時代、暴虐的國王統治的時代，或者恐怖畏懼的時候，如果讓婦人或妾出家剃髮，又與她們發生關係，這就犯了淫罪。如果到達三道（指地獄道、餓鬼道、畜生道），這就犯了淫罪。如果是自己或者
【English Translation】 English version: Concerning the sins of 'making' and 'not making'. If one intends to steal gold but takes silver instead, and upon realizing the mistake, returns it to its original place, that person does not incur the sin of theft. If one intends to steal gold, but upon obtaining it, immediately contemplates impermanence, feels remorse, and wishes to return it to the owner but fears doing so, and thus devises another way to return the stolen item, even if it is moved from its original place, that person does not incur the sin of theft. If a servant's property is initially managed jointly with the master, but later the servant develops greed and takes the master's property without permission, and after taking it, becomes doubtful and hides it, then thinks that the property is jointly owned and no different, even if it is moved from its original place, that person does not incur the sin of theft. If someone is robbed by thieves on the road, and upon reaching a village, the village chief asks, 'What did you lose? I will compensate you.' If one exaggerates the loss and takes another's property, that person incurs the sin of theft. If someone intends to give two garments to another, but the recipient takes only one, saying they do not need two, and the giver keeps the remaining one without permission, that person incurs the sin of theft. If someone intends to offer a dwelling, bedding, medicine, and necessities to a Bhikkhu (Buddhist monk), but before giving it, hears that a great virtuous one is coming from another place, and changes their mind to offer it to that great virtuous one, that person incurs the sin of theft. If one takes the property of a deceased Bhikkhu (Buddhist monk), from whom does one incur the sin? If the Karma (Karma, Buddhist term referring to the proceedings and resolutions of the Sangha) has been performed, one incurs the sin from the Karma Sangha; if the Karma has not been performed, one incurs the sin from the Sangha of the ten directions; if it is at the time of death, one incurs the sin from whomever the property was given to. If one steals from the Buddha's property, one incurs the sin from the person guarding the stupa or the administrator. If torrential water washes away property, grains, fruits, vegetables, clothing, and necessities, taking them does not incur sin. If one engages in sexual misconduct at an inappropriate time, in an inappropriate place, with a non-virgin, a virgin, another's wife, or one's own (referring to one's own wife), this is called 'wrongful sexual conduct'. Only the three realms (referring to the Desire Realm, Form Realm, and Formless Realm) have the sin of wrongful sexual conduct; Uttara Kuru (Uttara Kuru, one of the four great continents, considered an ideal place to live) does not. If one engages in sexual relations with an animal, someone who has been violated (referring to a woman who has been violated by another), a woman belonging to the Sangha, a prisoner, a fugitive, a teacher's wife, or a renunciate, being close to such people is called 'wrongful sexual conduct'. A renunciate, having no affiliation, from whom does one incur the sin? One incurs the sin from their relatives or the king. In evil times, chaotic times, times when a tyrannical king rules, or times of fear and terror, if one allows one's wife or concubine to renounce and shave their head, and then engages in sexual relations with them, that person incurs the sin of sexual misconduct. If one reaches the three paths (referring to the hell realm, hungry ghost realm, and animal realm), that person incurs the sin of sexual misconduct. If it is oneself or
他，在於道邊、塔邊、祠邊、大會之處作非梵行，得邪淫罪。若為父母、兄弟、國王之所守護，或先與他期，或先許他，或先受財，或先受請，木泥、畫像及以死屍，如是人邊作非梵行，得邪淫罪。若屬自身而作他想，屬他之人而作自想，亦名邪淫。如是邪淫亦有輕重，從重煩惱則得重罪，從輕煩惱則得輕罪。
「若有疑心，若無疑心，若見、若聞、若覺、若知、若問、不問，異本說者，是名妄語。若言不本見聞覺知，亦是妄語，不名具足。若破相說，無覆藏相，是非妄語。若異音說，前人不解，亦是妄語，不名具足。若顛倒語，若發大聲不了了語，若有所說前人不解，亦是妄語，不名具足。兩舌、惡口，若壞前人，不壞前人，作已得罪。無義語，亦復如是。如是七事，亦道亦業；其餘三事，是業非道。何以故？自不行故，妨于自他得大罪故。
「或有說言：一切微塵次第而住，亦唸唸滅，滅已無住，若無住者，尚無有作，況有無作？是義不然！何以故？世間之法，有因有果，無因無果。如面水、鏡則有像現，離面無像。作亦如是，從身有作，從是作法則出無作，如面水、鏡則有像現。譬如有人，發噁心故則惡色現，發善心故則善色現，作以無作，亦復如是。若因善業得善妙色，若因惡業得粗惡色，作以
【現代漢語翻譯】 現代漢語譯本： 如果有人在道路旁邊、佛塔旁邊、祠堂旁邊、大型集會之處行不正當的性行為（作非梵行），就犯了邪淫罪。如果對方是被父母、兄弟、國王所保護的人，或者事先與他人有約定，或者事先答應了他人，或者事先接受了財物，或者事先接受了邀請，又或者對象是木頭、泥土雕塑的畫像以及死屍，在這種情況下行不正當的性行為，也犯了邪淫罪。如果對自己的配偶產生其他人的想法，或者對別人的配偶產生自己的配偶的想法，也叫做邪淫。這樣的邪淫也有輕重之分，從重的煩惱而產生的邪淫，就會得到重的罪過，從輕的煩惱而產生的邪淫，就會得到輕的罪過。
『如果心存懷疑，或者沒有懷疑，無論是親眼所見、親耳所聞、親身所覺、親身所知，還是詢問、不詢問，如果所說與事實不符，這就叫做妄語。如果所說不是基於自己親眼所見、親耳所聞、親身所覺、親身所知，也是妄語，但不算是完全的妄語。如果打破錶面的現象來說，沒有隱藏真相，就不是妄語。如果用不同的聲音來說，導致聽者不理解，也是妄語，但不算是完全的妄語。如果說顛倒的話，或者大聲喧譁說不清楚的話，或者所說的話別人不理解，也都是妄語，但不算是完全的妄語。兩舌（挑撥離間）、惡口（惡語傷人），無論是傷害了別人，還是沒有傷害到別人，做了就會得到罪過。沒有意義的話，也是如此。』這七件事，既是道，也是業；其餘三件事，是業而不是道。為什麼呢？因為自己沒有去做，妨礙了自己和他人，會得到大的罪過。
『或者有人說：一切微塵都是依次排列而住的，也是念念生滅的，滅了之後就沒有住留，如果沒有住留，尚且沒有造作，更何況是沒有造作呢？』這種說法是不對的！為什麼呢？世間的法則，有因就有果，沒有因就沒有果。就像面對水面、鏡子就會有影像顯現，離開水面就沒有影像。造作也是如此，從身體的行動有造作，從這種造作的法則中產生無作，就像面對水面、鏡子就會有影像顯現一樣。譬如有人，因為發噁心，就會顯現出惡的臉色，因為發善心，就會顯現出善的臉色，造作和無作，也是如此。如果因為善業而得到美好的臉色，如果因為惡業而得到粗陋的臉色，造作和
【English Translation】 English version: If someone engages in non-celibate conduct (作非梵行) near roadsides, pagodas (塔邊), shrines (祠邊), or large gatherings, they commit the sin of sexual misconduct (邪淫罪). If the person is protected by parents, siblings, or the king, or if there was a prior agreement with someone else, or a prior promise made to someone else, or if they have received wealth or an invitation beforehand, or if the object is a wooden or clay image (木泥、畫像) or a corpse (死屍), engaging in non-celibate conduct in such cases also constitutes the sin of sexual misconduct. If one thinks of someone else while with their own spouse, or thinks of their own spouse while with someone else's spouse, this is also called sexual misconduct. Such sexual misconduct has varying degrees of severity; sexual misconduct arising from strong defilements (煩惱) results in a heavy sin, while that arising from lighter defilements results in a lighter sin.
'If there is doubt, or no doubt, whether seen, heard, felt, known, asked, or unasked, if the statement differs from the truth, it is called false speech (妄語). If the statement is not based on one's own seeing, hearing, feeling, or knowing, it is also false speech, but not complete. If one speaks by breaking the appearance, without concealing the truth, it is not false speech. If one speaks in a different tone, causing the listener to misunderstand, it is also false speech, but not complete. If one speaks perversely, or speaks loudly and unclearly, or if what is said is not understood by the listener, it is also false speech, but not complete. Divisive speech (兩舌) and harsh speech (惡口), whether they harm others or not, result in sin. Meaningless speech (無義語) is also the same.' These seven things are both path (道) and karma (業); the remaining three things are karma but not path. Why? Because one does not do it oneself, hindering oneself and others, resulting in great sin.
'Or some say: all dust particles (微塵) exist in sequential order, and are also extinguished moment by moment (唸唸滅), and after extinction, there is no abiding. If there is no abiding, there is no action, let alone no action?' This statement is incorrect! Why? The laws of the world have cause and effect; without cause, there is no effect. Just as an image appears when facing water or a mirror, there is no image without the surface. Action is also the same; action arises from the body, and from this law of action arises non-action, just as an image appears when facing water or a mirror. For example, if someone has an evil thought, an evil expression appears; if someone has a good thought, a good expression appears; action and non-action are also the same. If one obtains a beautiful complexion due to good karma, if one obtains a coarse complexion due to evil karma, action and
無作，亦復如是。若以唸唸常滅無有作無作者，如先所說燈、河等喻，雖唸唸滅，以二諦故，說作無作。微塵雖複次第不住，亦復不破世諦法也；正以微塵次第得名。
「父母、羅漢，其有殺者，得無量罪；父母羅漢及以他人，陰、界、入等等無差別，所以得重，以是福田，報恩田故。如說二字不得一時，然此二字終不和合，義不可說，雖唸唸滅，亦名妄語，不破世諦。猶如射箭，雖唸唸滅，因於身業微塵力故，到不到處；作以無作，亦復如是。如舞獨樂，雖唸唸滅，因於身業微塵力故而能動轉；作以無作，亦復如是。如旋火輪，雖唸唸滅，因於身業微塵力故，火得圓匝。初發心異，方便心異，作時心異，說時心異，眾緣和合故得名作，以作因緣生於無作；如威儀異，其心亦異，不可得壞，故名無作。從此作法得無作已，心雖在善、不善、無記，所作諸業無有漏失，故名無作。若身作善，口作不善，當知是人，獲得雜果。若身善業有作無作，口不善業唯有有作無有無作，當知是人唯得善果，不得惡果。是故經中說七種業有作無作。如人重病，要須眾藥和合治之，若少一種，則不能治。何以故？其病重故。一切眾生亦復如是，具諸惡故，要須眾戒然後治之，若少一戒，則不能治。
優婆塞戒經卷第六 大正
【現代漢語翻譯】 現代漢語譯本：無作（Avijahnakarma），也是如此。如果認爲念念都在生滅，沒有作者也沒有創造者，就像先前所說的燈、河流等比喻一樣，雖然唸唸都在生滅，但因為有二諦（Satya-dvaya）的緣故，所以說有作和無作。微塵雖然次第不住留，也不會破壞世俗諦（Samvriti-satya）的法則；正是因為微塵的次第才有了名稱。
殺害父母、阿羅漢（Arhat）的人，會得到無量的罪過；父母、阿羅漢以及其他人，在陰（Skandha）、界（Ayatana）、入（Dhatu）等等方面沒有差別，之所以罪過嚴重，是因為他們是福田（Punyaksetra），是報恩的田地。就像說兩個字不能同時發出一樣，然而這兩個字終究不會和合，意義不可說，雖然唸唸都在生滅，也叫做妄語，不會破壞世俗諦。猶如射箭，雖然唸唸都在生滅，因為身體行為的微塵力量，箭能到達或不能到達之處；作和無作，也是如此。猶如跳舞和演奏獨樂，雖然唸唸都在生滅，因為身體行為的微塵力量而能夠動轉；作和無作，也是如此。猶如旋轉的火輪，雖然唸唸都在生滅，因為身體行為的微塵力量，火才能形成圓圈。初發心不同，方便心不同，作時心不同，說時心不同，眾多因緣和合才能稱為作，因為作的因緣而生出無作；就像威儀不同，其心也不同，不可破壞，所以稱為無作。從這種作法得到無作之後，心雖然在善、不善、無記的狀態，所作的諸業也不會漏失，所以稱為無作。如果身體行善，口說不善，應當知道這個人，會獲得雜果。如果身體的善業有作和無作，口的不善業只有有作而沒有無作，應當知道這個人只能得到善果，得不到惡果。所以經典中說七種業有作和無作。就像人得了重病，需要各種藥物和合才能治療，如果少了一種，就不能治好。為什麼呢？因為病很重。一切眾生也是如此，因為具足各種惡業，需要各種戒律才能治療，如果少了一種戒律，就不能治好。
《優婆塞戒經》卷第六 大正
【English Translation】 English version: 'Non-action' (Avijahnakarma), is also like this. If one thinks that thoughts are constantly arising and ceasing, with no author or creator, like the similes of the lamp and river mentioned earlier, although thoughts are constantly ceasing, because of the Two Truths (Satya-dvaya), we speak of action and non-action. Although the dust motes do not stay in sequence, they do not break the laws of conventional truth (Samvriti-satya); it is precisely because of the sequence of dust motes that names arise.
Killing one's parents or an Arhat (Arhat) results in immeasurable sin; parents, Arhats, and others, are no different in terms of the aggregates (Skandha), sense bases (Ayatana), and elements (Dhatu), etc. The reason the sin is so heavy is because they are fields of merit (Punyaksetra), fields for repaying kindness. Just as one cannot utter two words at the same time, yet these two words ultimately do not combine, and their meaning cannot be spoken, so too, although thoughts are constantly ceasing, it is still called lying, and it does not break the conventional truth. Like shooting an arrow, although thoughts are constantly ceasing, because of the power of the dust motes of bodily action, the arrow reaches or does not reach its destination; action and non-action are also like this. Like dancing and playing solo music, although thoughts are constantly ceasing, it is able to move and turn because of the power of the dust motes of bodily action; action and non-action are also like this. Like a spinning fire wheel, although thoughts are constantly ceasing, the fire is able to form a circle because of the power of the dust motes of bodily action. The initial intention is different, the expedient intention is different, the intention at the time of action is different, the intention at the time of speaking is different, and it is only when many causes and conditions come together that it is called action, and from the cause of action arises non-action; just as the demeanor is different, so too is the mind different, and it cannot be destroyed, so it is called non-action. After obtaining non-action from this action, although the mind is in a state of good, non-good, or neutral, the actions performed are not lost, so it is called non-action. If the body performs good deeds and the mouth speaks non-good words, one should know that this person will obtain mixed results. If the body's good deeds have action and non-action, and the mouth's non-good deeds only have action and no non-action, one should know that this person will only obtain good results and will not obtain bad results. Therefore, the sutras say that the seven types of karma have action and non-action. Just as a person with a serious illness needs various medicines combined to cure it, and if one is missing, it cannot be cured. Why? Because the illness is severe. All sentient beings are also like this, because they are full of various evil deeds, they need various precepts to cure them, and if one precept is missing, they cannot be cured.
Upasaka Precept Sutra, Volume 6 Taisho Tripitaka
藏第 24 冊 No. 1488 優婆塞戒經
優婆塞戒經卷第七
北涼中印度三藏曇無讖譯業品第二十四之餘
「善男子！眾生作罪，凡有二種：一者、惡戒，二者、無戒。惡戒之人，雖殺一羊，及不殺時，常得殺罪。何以故？先發誓故。無戒之人，雖殺千口，殺時得罪，不殺不得。何以故？不發誓故。是故一切善不善法，心為根本。因根本故，說諸比丘犯有二種：一者、身犯，二者、口犯；無心犯也。如是戒者，時不具足，支不具足，則不得戒。譬如鉆火，有燧、有力、有干糞草，然後得火，若少一法，則不得火，戒法亦爾。如是戒者，若得、若舍、若持、若毀、皆隨於心；如來了了知諸法性，是故制之。若復有人，因於善業思惟力故，不造諸惡，名如法戒；若從他得，名為受戒。若離戒受有功德者，一切惡獸——師子、虎、狼——應得功德，然實不得。以是因緣，受善戒者得無量福，受惡戒者得無量罪。是故經中說惡律儀：一者、畜羊，二者、畜雞，三者、畜豬，四者、釣魚，五者、網魚，六者、殺牛，七者、獄卒，八、畜獵狗，九、作長摾，十、作獵師，十一、咒龍，十二、殺人，十三、作賊，十四、兩舌，十五、以苦鞭撻、枷鎖、押額、鐵釘、燒炙加人。國王、大臣、受寄抵謾不
【現代漢語翻譯】 現代漢語譯本
《優婆塞戒經》卷第七
北涼中印度三藏曇無讖譯 業品第二十四之餘
『善男子！眾生造罪，總共有兩種：第一種是惡戒，第二種是沒有戒。持惡戒的人，即使只殺一隻羊，或者不殺的時候，也常常得到殺罪。為什麼呢？因為他先前發過誓。沒有戒的人，即使殺了上千條生命，殺的時候才得到罪，不殺的時候就沒有罪。為什麼呢？因為他沒有發過誓。所以一切善與不善的法，心是根本。因為根本的緣故，所以說諸位比丘的犯戒有兩種：第一種是身犯，第二種是口犯；沒有無心的犯戒。這樣的戒，如果時間不具足，或者戒條不具足，就不能得到戒。譬如鉆木取火，有火燧、有力氣、有乾燥的糞草，然後才能得到火，如果缺少一樣，就不能得到火，戒法也是這樣。這樣的戒，無論是得到、捨棄、持守、毀壞，都隨順於心；如來完全瞭解諸法的性質，所以制定戒律。如果又有人，因為善業的思惟力量，不造作各種惡業，這叫做如法戒；如果從他人那裡得到，這叫做受戒。如果離開受戒而有功德，那麼一切惡獸——獅子(simha)、老虎(vyāghra)、狼(vṛka)——都應該得到功德，但實際上得不到。因為這個緣故，受持善戒的人得到無量的福報，受持惡戒的人得到無量的罪過。所以經中說惡律儀：第一種是畜羊，第二種是畜雞，第三種是畜豬，第四種是釣魚，第五種是網魚，第六種是殺牛，第七種是獄卒，第八種是畜養獵狗，第九種是製造長矛，第十種是做獵師，第十一種是詛咒龍(nāga)，第十二種是殺人，第十三種是做賊，第十四種是兩舌，第十五種是用苦刑鞭打、枷鎖、在額頭上刺字、用鐵釘釘、燒灼加害於人。國王(rājā)、大臣(amātya)、接受寄託卻欺騙隱瞞不』
【English Translation】 English version
Upāsaka Sūtra, Volume 7
Translated by Tripiṭaka Dharmarakṣa from Central India during the Northern Liang Dynasty, Chapter 24 (continued): Karma.
『Good man! Beings commit sins in two ways: first, through evil vows; second, through the absence of vows. Those with evil vows constantly incur the sin of killing, even when they kill only one sheep or do not kill at all. Why? Because they made a vow beforehand. Those without vows only incur sin when they kill thousands of beings; they do not incur sin when they do not kill. Why? Because they did not make a vow. Therefore, the mind is the root of all good and bad dharmas. Because of this root, it is said that bhikṣus commit two kinds of offenses: first, offenses of the body; second, offenses of speech; there are no unintentional offenses. Such a precept, if the time is not complete or the precepts are not complete, one cannot obtain the precept. For example, when drilling for fire, one needs a fire drill, strength, and dry dung grass to obtain fire; if one is missing, one cannot obtain fire. The precept is also like this. Such a precept, whether it is obtained, abandoned, upheld, or broken, all follows the mind. The Tathāgata fully understands the nature of all dharmas, and therefore establishes precepts. If someone, through the power of contemplating good karma, does not create evil deeds, this is called a Dharma-abiding precept; if it is received from others, it is called receiving a precept. If there is merit apart from receiving precepts, then all evil beasts—lions (simha), tigers (vyāghra), wolves (vṛka)—should obtain merit, but in reality, they do not. For this reason, those who receive and uphold good precepts obtain immeasurable blessings, and those who receive evil precepts obtain immeasurable sins. Therefore, the sūtra speaks of evil disciplines: first, raising sheep; second, raising chickens; third, raising pigs; fourth, fishing with a hook; fifth, fishing with a net; sixth, killing cows; seventh, prison guards; eighth, raising hunting dogs; ninth, making long spears; tenth, being a hunter; eleventh, cursing nāgas (nāga); twelfth, killing people; thirteenth, being a thief; fourteenth, divisive speech; fifteenth, inflicting suffering through whipping, shackles, branding the forehead, iron nails, and burning people. Kings (rājā), ministers (amātya), those who accept entrustments but deceive and conceal not』
知恩者，惡性噁心大惡村主典稅物者，毀戒比丘心無慚悔，如是之人，皆無戒也；雖復不名不善業道，而得大罪。何以故？盡壽作故。如是等事，若不立誓，不從人受，則不成就。如是惡戒四時中舍：一者、得二根時，二者、舍壽命時，三者、受善戒時，四者、斷欲結時。
「或有說言：如善戒具足，惡戒亦爾。是義不然！何以故？惡戒易得故，一因緣得故，所謂立誓。善戒不爾，有五方便，所謂五根，是故難得；以難得故，要須具足。
「若有說言：優婆塞戒無無義語、兩舌、惡口，是故優婆塞戒、八戒齋法、沙彌、比丘、不具足得。是義不然！何以故？我今受持凈口業故。
「若有說言：我受五戒凈身、口、意，心若不凈，當知是人不得具戒。譬如有人，受惡戒已，雖不殺生，是人常有惡戒成就。毀禁比丘亦復如是。何以故？受持戒已，一一戒邊多業多果故。眾生無量，戒亦無量；物無量故，戒亦無量。是善惡戒，俱有三種：謂上中下。若不受惡戒，雖多作罪不名惡戒。若有難言：『何緣五戒盡形壽受，八戒齋法一日一夜？』當言：『如來善知法相，通達無礙，作如是說。』
「善男子！世間福田凡有二種：一、功德田，二、報恩田。壞此二田，名五逆罪。是五逆罪，有三因緣：一者、
【現代漢語翻譯】 現代漢語譯本 知恩不報者，心懷惡意、貪婪的村長，剋扣百姓賦稅者，破戒且不知慚愧的比丘，像這樣的人，都是沒有戒律的；即使他們的行為不屬於十不善業道，也會得到極大的罪過。為什麼呢？因為他們終身都在作惡。像這樣的惡行，如果不立下誓言，不從他人那裡接受，就不會成就。這樣的惡戒在四種情況下會捨棄：一是得到二根（指男女兩性）時，二是捨棄生命時，三是接受善戒時，四是斷除欲結時。 或者有人說：如同善戒需要具足才能獲得，惡戒也是如此。這種說法是不對的！為什麼呢？因為惡戒容易得到，只需要一個因緣就能得到，那就是立下誓言。善戒則不然，需要五種方便，也就是五根（信、進、念、定、慧），所以難以得到；因為難以得到，所以必須具足。 如果有人說：優婆塞戒沒有妄語、兩舌、惡口，所以優婆塞戒、八戒齋法、沙彌戒、比丘戒，都可以不具足而得到。這種說法是不對的！為什麼呢？因為我現在受持清凈口業的緣故。 如果有人說：我受持五戒，清凈身、口、意，如果心不清凈，應當知道這個人不能得到具足戒。譬如有人，受了惡戒之後，即使不殺生，這個人也常常有惡戒成就。毀犯戒律的比丘也是如此。為什麼呢？因為受持戒律之後，每一條戒律都會產生多種業和多種果報。眾生無量，戒律也無量；事物無量，戒律也無量。善戒和惡戒，都有三種：上、中、下。如果不接受惡戒，即使做了很多罪惡，也不能稱為惡戒。如果有人提問：『為什麼五戒要盡形壽受持，而八戒齋法只受持一日一夜？』應當回答：『如來善於瞭解諸法的實相，通達無礙，所以這樣說。』 善男子！世間的福田大致有兩種：一是功德田，二是報恩田。破壞這兩種福田，稱為五逆罪。這五逆罪，有三種因緣：一是……
【English Translation】 English version Those who are ungrateful, those village chiefs who are malicious and greedy and who collect excessive taxes, and those monks who break the precepts without shame or remorse—such people have no precepts. Even if their actions do not fall under the ten non-virtuous actions, they will incur great sins. Why? Because they act evilly throughout their lives. Such evil precepts are not accomplished unless one makes a vow and receives them from another person. These evil precepts are abandoned in four situations: first, when one acquires two genders (referring to male and female); second, when one gives up one's life; third, when one receives good precepts; and fourth, when one severs the bonds of desire. Some might say: Just as good precepts must be complete to be obtained, so too must evil precepts. This is not correct! Why? Because evil precepts are easy to obtain, requiring only one condition, which is making a vow. Good precepts are not like that; they require five means, namely the five roots (faith, diligence, mindfulness, concentration, and wisdom), so they are difficult to obtain. Because they are difficult to obtain, they must be complete. If someone says: The Upasaka (lay follower) precepts do not include false speech, divisive speech, or harsh speech, therefore the Upasaka precepts, the Eight Precepts, the Shramanera (novice monk) precepts, and the Bhikshu (fully ordained monk) precepts can be obtained incompletely. This is not correct! Why? Because I now uphold pure speech. If someone says: I uphold the five precepts, purifying body, speech, and mind; if the mind is not pure, know that this person cannot obtain complete precepts. For example, if someone has taken evil precepts, even if they do not kill, that person constantly has evil precepts accomplished. A monk who violates the precepts is also like that. Why? Because after upholding the precepts, each precept produces many karmas and many results. Sentient beings are countless, and precepts are also countless; things are countless, and precepts are also countless. Both good and evil precepts have three types: superior, middling, and inferior. If one does not take evil precepts, even if one commits many sins, it is not called evil precepts. If someone asks: 'Why are the five precepts upheld for a lifetime, while the Eight Precepts are upheld for only one day and one night?' One should answer: 'The Tathagata (如來, Thus Come One) is skilled in understanding the characteristics of dharmas (法, teachings) and is unobstructed in his understanding, so he speaks in this way.' Good man! There are generally two types of fields of merit in the world: first, the field of merit of virtue; second, the field of merit of gratitude. Destroying these two fields of merit is called the five heinous crimes. These five heinous crimes have three causes: first...
有極噁心，二者、不識福德，三者、不見正果。若人異想，殺阿羅漢不得逆罪，父母亦爾。若無慚愧，不觀報恩，心無恭敬，但作方便，不作根本，雖非逆罪，亦得大報。善教授故，生憐愛故，能堪忍故，難作作故，受大苦故，是故父母名報恩田。若復有人殺父母已，雖復修善，是善無報。是故我說：人所蔭處，乃至少時，慎勿毀折枝條花葉。
「善男子！我涅槃后，有諸弟子，當作是說：若以異想異名殺父母不得逆罪；即曇無德。或復說言：雖以異想殺于父母，故得逆罪；即彌沙塞。或復有說：異想異名殺于父母，俱得逆罪；即薩婆多。何以故？世間真實，是可信故，父母真實，想亦不轉，噁心殺之，即得逆罪。實是父母，無父母想，不發噁心，父母雖死，不得逆罪。何以故？具足四事，乃得逆罪：一者：實是父母作父母想，二者、噁心，三者、舍心，四者、作眾生想。具是四事，逆罪成就；若不具者，則不成就。若為憐愍故，若為恭敬故，若為受法故，若為怖畏故，若為名稱故，授與死具，雖不手殺，亦得逆罪。若為他使令殺父母，啼哭憂愁而為之者，如是罪相，初中后輕。欲殺父母，誤中他人，不得逆罪。欲殺他人，誤中父母，亦復如是。欲殺母時，誤殺相似，殺已藏刀，復中母身，不得逆罪。母有異見
【現代漢語翻譯】 現代漢語譯本 有三種情況會產生極大的惡業：第一，極度惡毒的心；第二，不認識到父母的恩德；第三，看不到正確的果報。如果有人錯誤地認為，殺害阿羅漢（Arhat，已證得涅槃的聖者）不會構成五逆罪，那麼殺害父母也是一樣。如果一個人沒有慚愧之心，不考慮報答父母的恩情，心中沒有恭敬之意，只想著採取權宜之計，而不從根本上解決問題，即使這不屬於五逆罪，也會得到很大的惡報。因為父母善於教導，對子女充滿憐愛，能夠忍受各種困難，做常人難以做到的事情，承受巨大的痛苦，所以父母被稱為報恩田（指能產生巨大福報的田地）。如果有人殺害了父母之後，即使再行善事，這些善事也不會得到好的回報。因此我說：人們所依靠的庇護之處，哪怕只是很短的時間，也千萬不要毀壞樹木的枝條、花朵和葉子。
『善男子！我涅槃（Nirvana，佛教中的寂滅境界）之後，會有一些弟子這樣說：如果以錯誤的認知和想法殺害父母，不會構成五逆罪；這是曇無德（Dharmaguptaka，佛教部派之一）的觀點。或者有人說：即使以錯誤的認知殺害父母，仍然構成五逆罪；這是彌沙塞（Mahisasaka，佛教部派之一）的觀點。或者有人說：以錯誤的認知和想法殺害父母，都會構成五逆罪；這是薩婆多（Sarvastivada，佛教部派之一）的觀點。為什麼呢？因為世間的真相是可信的，父母的身份是真實的，即使想法改變了，父母仍然是父母，如果懷著惡毒的心去殺害他們，就會構成五逆罪。如果確實是父母，但沒有把他們當作父母看待，也沒有產生惡毒的心，即使父母因此而死，也不會構成五逆罪。為什麼呢？因為只有具備以下四種條件，才會構成五逆罪：第一，確實是父母，並且認為是父母；第二，懷有惡毒的心；第三，有殺害的決心；第四，把父母當作普通的眾生看待。具備這四種條件，五逆罪才會成立；如果不具備，就不會成立。如果是爲了憐憫父母，爲了恭敬父母，爲了從父母那裡接受佛法，爲了害怕父母，或者爲了自己的名聲，而把會導致死亡的工具交給父母，即使不是親手殺害，也會構成五逆罪。如果是受他人指使去殺害父母，並且在殺害的過程中啼哭憂愁，那麼這種罪行的輕重程度是初、中、后依次減輕。如果想要殺害父母，卻誤殺了其他人，不會構成五逆罪。如果想要殺害其他人，卻誤殺了父母，也是一樣。如果想要殺害母親，卻誤殺了長相相似的人，殺人後把刀藏起來，又刺向母親的身體，不會構成五逆罪。如果母親持有不同的見解
【English Translation】 English version There are three things that cause extreme wickedness: first, an extremely malicious mind; second, not recognizing blessings and virtue; and third, not seeing the correct consequences. If someone mistakenly thinks that killing an Arhat (Arhat, a saint who has attained Nirvana) does not constitute a heinous crime, then killing parents is the same. If a person has no shame, does not consider repaying the kindness of parents, has no respect in their heart, only thinks about expedient measures, and does not address the root cause, even if it is not a heinous crime, they will receive great retribution. Because parents are good at teaching, full of love for their children, able to endure all kinds of difficulties, do things that ordinary people cannot do, and endure great suffering, therefore parents are called fields of gratitude (referring to fields that can produce great blessings). If someone kills their parents and then does good deeds, these good deeds will not receive good rewards. Therefore I say: the place where people rely for shelter, even if it is only for a short time, do not destroy the branches, flowers, and leaves of the trees.
'Good man! After my Nirvana (Nirvana, the state of extinction in Buddhism), there will be disciples who say: if parents are killed with wrong perceptions and different names, it does not constitute a heinous crime; this is the view of Dharmaguptaka (Dharmaguptaka, one of the Buddhist schools). Or someone may say: even if parents are killed with wrong perceptions, it still constitutes a heinous crime; this is the view of Mahisasaka (Mahisasaka, one of the Buddhist schools). Or someone may say: killing parents with wrong perceptions and different names both constitute heinous crimes; this is the view of Sarvastivada (Sarvastivada, one of the Buddhist schools). Why? Because the truth of the world is credible, the identity of parents is real, even if the perception changes, parents are still parents, if they are killed with a malicious heart, it constitutes a heinous crime. If they are indeed parents, but they are not regarded as parents, and no malicious intention arises, even if the parents die as a result, it does not constitute a heinous crime. Why? Because only when the following four conditions are met does it constitute a heinous crime: first, they are indeed parents, and they are regarded as parents; second, there is a malicious heart; third, there is a determination to kill; fourth, the parents are regarded as ordinary beings. When these four conditions are met, the heinous crime is established; if they are not met, it is not established. If it is for the sake of pitying parents, for the sake of respecting parents, for the sake of receiving the Dharma from parents, for the sake of fearing parents, or for the sake of one's own reputation, that tools that lead to death are given to parents, even if they are not killed by hand, it constitutes a heinous crime. If one is instructed by others to kill parents, and cries and grieves during the killing process, then the severity of the crime decreases from beginning to middle to end. If one wants to kill parents but mistakenly kills someone else, it does not constitute a heinous crime. If one wants to kill someone else but mistakenly kills parents, it is the same. If one wants to kill the mother but mistakenly kills someone who looks similar, and after killing hides the knife and then stabs the mother's body, it does not constitute a heinous crime. If the mother holds different views
，兒有異殺，但得殺罪，不得逆罪。是五逆罪，殺父則輕，殺母則重，殺羅漢重於殺母，出佛身血重殺羅漢，破僧復重出佛身血。
「有物重意輕，有物輕意重，有物重意重，有物輕意輕。物重意輕，如無噁心殺于父母。物輕意重者，如以噁心殺于畜生。物重意重者，以極惡心殺所生母。物輕意輕者，如以輕心殺于畜生。如是惡業，有方便重，根本、成已輕；有方便、根本輕，成已重；有方便、根本重，成已輕；有根本輕，方便、成已重。物是一種，以心力故得輕重果。
「善男子！有人以食慾施於我，未與我間轉施餓狗，我亦稱讚如是人者是大施主。若是福田、若非福田、心不選擇而施與者，是人獲得無量福德。何以故？心善凈故。是業四種：一者、現報，二者、生報，三者、后報，四者、無報。業有四種：一者、時定果報不定，二者、報定時不必定，三者、時定果報亦定，四者、時果二俱不定。時定者，所謂現在、次生、後世。若時不定，果報不定，是業可轉。若果報定應后受者，是業可轉現在受之。何以故？善心智慧因緣力故。惡果定者，亦可轉輕。何因緣故名果報定？常作無悔故，專心作故，樂喜作故，立誓願故，作已歡喜故，是故是業得果報定。除是之外，悉名不定。眾生行業，有輕有重，有
【現代漢語翻譯】 現代漢語譯本：如果兒子誤殺了父母，只犯殺罪，不犯逆罪。這五逆罪中，殺父親較輕，殺母親較重，殺阿羅漢（Arhat，已證悟的聖者）比殺母親更重，使佛陀（Buddha）身出血比殺阿羅漢更重，破壞僧團（Sangha，佛教僧侶團體）比使佛陀身出血更重。
有些事物本身重但意圖輕微，有些事物本身輕但意圖嚴重，有些事物本身重且意圖嚴重，有些事物本身輕且意圖輕微。事物本身重但意圖輕微，比如沒有惡意地誤殺了父母。事物本身輕但意圖嚴重，比如懷著惡意殺害畜生。事物本身重且意圖嚴重，比如以極度惡毒的心殺害自己的生母。事物本身輕且意圖輕微，比如以輕率的心態殺害畜生。像這樣的惡業，有的是方便（準備階段）重，根本（開始行動）和成已（完成行動）輕；有的是方便和根本輕，成已重；有的是方便和根本重，成已輕；有的是根本輕，方便和成已重。事物本身是一種，但因為心力的緣故，會得到輕重不同的果報。
善男子！如果有人想用食物供養我，但在給我之前轉而施捨給飢餓的狗，我也會稱讚這個人是大施主。無論是福田（值得佈施的對象）還是非福田，心中沒有選擇而施捨的人，這個人會獲得無量的福德。為什麼呢？因為他的心是善良清凈的。業有四種：一是現報（今生受報），二是生報（來生受報），三是后報（多生后受報），四是無報（沒有果報）。業有四種：一是時間確定但果報不確定，二是果報確定但時間不確定，三是時間和果報都確定，四是時間和果報都不確定。時間確定，指的是現在、次生、後世。如果時間和果報都不確定，這種業是可以轉變的。如果果報已經確定應該在以後受報，這種業可以通過善心和智慧的力量轉變為現在受報。為什麼呢？因為有善心和智慧的因緣力量。已經確定的惡果，也可以減輕。因為什麼因緣被稱為果報已定呢？因為經常做而不後悔，專心去做，樂於去做，立下誓願去做，做完之後感到歡喜，所以這種業的果報是確定的。除了這些情況之外，都可以稱為不確定。眾生的行業，有輕有重，有
【English Translation】 English version: If a son accidentally kills his parents, he only commits the crime of killing, not the crime of rebellion. Among these five rebellious acts, killing the father is lighter, killing the mother is heavier, killing an Arhat (已證悟的聖者) is heavier than killing the mother, causing a Buddha (佛陀) to bleed is heavier than killing an Arhat, and destroying the Sangha (佛教僧侶團體) is heavier than causing a Buddha to bleed.
Some things are heavy in themselves but light in intention, some things are light in themselves but heavy in intention, some things are heavy in themselves and heavy in intention, and some things are light in themselves and light in intention. Something heavy in itself but light in intention, such as accidentally killing one's parents without malice. Something light in itself but heavy in intention, such as killing an animal with malice. Something heavy in itself and heavy in intention, such as killing one's own mother with extreme malice. Something light in itself and light in intention, such as killing an animal with a careless attitude. Such evil karma can be heavy in the preparation stage (convenience), but light in the fundamental (initial action) and completion stages; or light in the preparation and fundamental stages, but heavy in the completion stage; or heavy in the preparation and fundamental stages, but light in the completion stage; or light in the fundamental stage, but heavy in the preparation and completion stages. The thing itself is one kind, but because of the power of the mind, one receives light or heavy consequences.
Good man! If someone intends to offer food to me, but instead gives it to a hungry dog before giving it to me, I would also praise this person as a great benefactor. Whether it is a field of merit (an object worthy of giving to) or not a field of merit, if one gives without choosing in one's heart, that person will obtain immeasurable merit. Why? Because his heart is good and pure. There are four kinds of karma: first, present retribution (receiving retribution in this life), second, subsequent retribution (receiving retribution in the next life), third, later retribution (receiving retribution in many lives later), and fourth, no retribution (no consequences). There are four kinds of karma: first, the time is fixed but the retribution is not fixed, second, the retribution is fixed but the time is not fixed, third, both the time and the retribution are fixed, and fourth, neither the time nor the retribution is fixed. Fixed time refers to the present, the next life, and later lives. If both time and retribution are not fixed, this karma can be transformed. If the retribution is already fixed to be received later, this karma can be transformed to be received in the present through the power of good intention and wisdom. Why? Because of the causal power of good intention and wisdom. Even evil consequences that are already fixed can be lessened. What causes are called fixed retribution? Because one often does it without regret, does it wholeheartedly, does it with joy, makes a vow to do it, and feels happy after doing it, therefore the retribution of this karma is fixed. Apart from these situations, all can be called unfixed. The actions of sentient beings are light and heavy, there are
遠有近，隨其因緣，先後受之。如有修身、修戒、修心、修慧，定知善惡當有果報，是人能轉重業為輕，輕者不受。若遭福田，遇善知識，修道修善，是人能轉後世重罪現世輕受。若人具有欲界諸業，得阿那含果，能轉后業現在受之。阿羅漢果，亦復如是。
「善男子！智者若能修身、修戒、修心、修慧，是人能壞極重之業，如阿伽陀、咒及除毒寶，破壞惡毒。若作小罪，初方便輕，后成已重，是人不修身、戒、心、慧，令輕作重。眾生若作一種、二種乃至種種，有作不具足，有作具足。先念後作，名作具足；先不生念直造作者，名作不具足。復有作已不具足者，謂作業已果報不定；復有作已亦具足者，謂作業已定當得報。復有作已不具足者，果報雖定，時節不定；復有作已亦具足者，時報俱定。復有作已不具足者，持戒、正見；復有作已亦具足者，毀戒、邪見。復有作已不具足者，信因信果；復有作已亦具足者，不信因果。復有作已不具足者，作惡之時有善圍繞；復有作已亦具足者，作惡之時惡來圍繞。復有作已不具足者，雖作眾惡，人中受報；復有作已亦具足者，人中作惡，地獄受報。復有作已不具足者，有正念心；復有作已亦具足者，無有念心。復有作已不具足者，三時生悔；復有作已亦具足者，三時不
【現代漢語翻譯】 現代漢語譯本：遠的果報會變成近的果報，這取決於各種因緣，按先後順序承受。如果有人修行身、修行戒、修行心、修行慧（修身：端正行為；修戒：遵守戒律；修心：調伏內心；修慧：增長智慧），一定知道善惡行為會有相應的果報，這樣的人能夠將沉重的業報轉化為輕微的業報，輕微的業報甚至可以避免承受。如果遇到福田（指可以種福報之處，如佛、法、僧），遇到善良的導師，修行正道，行持善事，這樣的人能夠將原本在來世承受的沉重罪業，轉變為在今生輕輕承受。如果有人具有欲界（指眾生有情慾和物質慾望的世界）的各種業力，但證得了阿那含果（Anāgāmin，佛教果位之一，意為『不還』），就能夠將原本在未來承受的業報，轉變為現在承受。證得阿羅漢果（Arhat，佛教修行最高果位之一，意為『應供』）也是如此。
『善男子！有智慧的人如果能夠修行身、修行戒、修行心、修行慧，這樣的人能夠摧毀極其沉重的業報，就像阿伽陀（Agada，一種藥）、咒語以及能夠去除毒素的寶物一樣，破壞惡毒。如果犯下小罪，最初的方便之門很輕微，但後來發展成嚴重的罪業，這是因為這個人沒有修行身、戒、心、慧，使得輕微的罪業變得沉重。眾生如果造作一種、兩種乃至種種業，有的造作不圓滿，有的造作圓滿。先產生念頭，然後才去造作，這叫做造作圓滿；事先沒有產生念頭，直接去造作，這叫做造作不圓滿。還有造作之後不圓滿的情況，指的是造作業之後，果報不確定；還有造作之後也圓滿的情況，指的是造作業之後，一定能夠得到果報。還有造作之後不圓滿的情況，指的是果報雖然確定，但時間不確定；還有造作之後也圓滿的情況，指的是時間和果報都確定。還有造作之後不圓滿的情況，指的是持守戒律、具有正見；還有造作之後也圓滿的情況，指的是毀壞戒律、具有邪見。還有造作之後不圓滿的情況，指的是相信因果；還有造作之後也圓滿的情況，指的是不相信因果。還有造作之後不圓滿的情況，指的是在造作惡業的時候，有善的因素圍繞；還有造作之後也圓滿的情況，指的是在造作惡業的時候，有惡的因素來圍繞。還有造作之後不圓滿的情況，指的是雖然造作了許多惡業，但在人道中承受果報；還有造作之後也圓滿的情況，指的是在人道中造作惡業，在地獄中承受果報。還有造作之後不圓滿的情況，指的是具有正念的心；還有造作之後也圓滿的情況，指的是沒有正念的心。還有造作之後不圓滿的情況，指的是在三個時段（作前、作時、作后）都產生後悔之心；還有造作之後也圓滿的情況，指的是在三個時段都不後悔。』
【English Translation】 English version: Distant retributions become near, depending on various conditions, received in order. If one cultivates morality (śīla), discipline (vinaya), mind (citta), and wisdom (prajñā) (cultivating morality: correcting behavior; cultivating discipline: observing precepts; cultivating mind: taming the inner self; cultivating wisdom: increasing knowledge), one will surely know that good and evil actions have corresponding consequences. Such a person can transform heavy karma into light karma, and light karma may even be avoided. If one encounters a field of merit (puṇyakṣetra, referring to places where merit can be cultivated, such as the Buddha, Dharma, and Sangha), and meets good teachers, cultivates the path, and performs good deeds, such a person can transform heavy sins that were originally to be endured in future lives into light suffering in this life. If one possesses various karmas of the desire realm (kāmadhātu, referring to the world where beings have desires for pleasure and material things), but attains the Anāgāmin fruit (Anāgāmin, one of the stages of enlightenment in Buddhism, meaning 'non-returner'), one can transform the karma that was originally to be endured in the future into present suffering. The same applies to attaining the Arhat fruit (Arhat, one of the highest stages of enlightenment in Buddhism, meaning 'worthy of offering').
'Good man! If a wise person can cultivate morality, discipline, mind, and wisdom, such a person can destroy extremely heavy karma, just like Agada (Agada, a type of medicine), mantras, and treasures that can remove toxins, destroying evil poisons. If one commits a small offense, the initial means are slight, but later it develops into a serious offense. This is because the person did not cultivate morality, discipline, mind, and wisdom, causing the light offense to become heavy. If beings create one, two, or many kinds of karma, some create it incompletely, and some create it completely. First, a thought arises, and then one acts; this is called complete creation. Without a thought arising beforehand, one acts directly; this is called incomplete creation. There are also cases where creation is incomplete after the act, referring to situations where the consequences of the action are uncertain. There are also cases where creation is complete after the act, referring to situations where one will definitely receive the consequences after the action. There are also cases where creation is incomplete after the act, referring to situations where the consequences are certain, but the timing is uncertain. There are also cases where creation is complete after the act, referring to situations where both the timing and the consequences are certain. There are also cases where creation is incomplete after the act, referring to those who uphold precepts and have right views. There are also cases where creation is complete after the act, referring to those who break precepts and have wrong views. There are also cases where creation is incomplete after the act, referring to those who believe in cause and effect. There are also cases where creation is complete after the act, referring to those who do not believe in cause and effect. There are also cases where creation is incomplete after the act, referring to situations where there are good factors surrounding the act of evil. There are also cases where creation is complete after the act, referring to situations where there are evil factors surrounding the act of evil. There are also cases where creation is incomplete after the act, referring to situations where, although many evil deeds are committed, one receives retribution in the human realm. There are also cases where creation is complete after the act, referring to situations where one commits evil deeds in the human realm and receives retribution in hell. There are also cases where creation is incomplete after the act, referring to those who have a mind of right mindfulness. There are also cases where creation is complete after the act, referring to those who have no mindfulness. There are also cases where creation is incomplete after the act, referring to those who feel remorse at three times (before, during, and after the act). There are also cases where creation is complete after the act, referring to those who do not feel remorse at three times.'
悔。如惡，善亦如是。因是作已亦具足故，作小得大，作大得小。
「一意摸身，身既成就，有無量意，摸身初意，即是善也。身既成就，得二種果：雜善、不善。如人，天亦如是。地獄眾生惡意摸身，身既成已，一向不善。餓鬼、畜生亦惡意摸身，身既成已，雜善不善。善惡中陰以善惡摸身，身既成已，俱得雜報，善以不善。歌羅羅時乃至老時，亦得雜報，善以不善。是故經說有四種業：黑業黑報，白業白報，雜業雜報，不黑不白是業無報。黑業黑報，所謂地獄；白業白報，所謂色天；雜業雜報，所謂欲天、人中、畜生、餓鬼；不白不黑無報，所謂無漏。
「善男子！若人不解如是業緣，無量世中流轉生死。何以故？不解如是業因緣者，雖生非想非非想處，壽八萬劫，福盡還墮三惡道故。
「善男子！一切摸畫，無勝於意，意畫煩惱，煩惱畫業，業則畫身。貪因緣故，色聲妙好，威儀詳序；瞋因緣故，色聲粗惡，威儀卒暴；如瞋，癡亦如是。無量世界，一百三十六地獄處，無量畜生，無量餓鬼，皆因業作；人、天亦爾。無量眾生獲得解脫，亦因於業。
「善男子！是十善道有三事：一者、能遮煩惱，二者、能作善心，三者、能增長戒。如除毒藥，凡有三事：一者、阿伽陀藥，二者、神咒，
【現代漢語翻譯】 現代漢語譯本： 悔，如果是不好的，好的也是一樣。因為做了這些，也具備了這些，所以做小的得到大的，做大的得到小的。 『一心觸控身體，身體一旦成就，就有無量的意念。觸控身體的最初意念，就是善。身體一旦成就，就得到兩種果報：夾雜的善和不善。如人一樣，天也是這樣。地獄眾生以惡念觸控身體，身體一旦成就，就完全是不善的。餓鬼、畜生也以惡念觸控身體，身體一旦成就，就夾雜著善和不善。善惡中陰以善惡念觸控身體，身體一旦成就，就都得到夾雜的果報，善中夾雜著不善。歌羅羅（Kalala，意為凝滑）時乃至老時，也得到夾雜的果報，善中夾雜著不善。因此經書上說有四種業：黑業黑報，白業白報，雜業雜報，不黑不白是業無報。 黑業黑報，指的是地獄；白業白報，指的是色界天；雜業雜報，指的是欲界天、人道、畜生、餓鬼；不白不黑無報，指的是無漏（Anasrava，意為沒有煩惱的）業。 『善男子！如果有人不瞭解這樣的業緣，就會在無量世中流轉生死。為什麼呢？因為不瞭解這樣的業因緣的人，即使生到非想非非想處（Naivasamjnanasamjnayatana，意為既非有想也非無想處），壽命長達八萬劫，福報享盡后還是會墮落到三惡道中。 『善男子！一切的描繪，沒有勝過意念的。意念描繪煩惱，煩惱描繪業，業則描繪身體。因為貪愛的因緣，所以（身體的）顏色和聲音美妙動聽，威儀詳盡有序；因為嗔恨的因緣，所以（身體的）顏色和聲音粗糙惡劣，威儀倉促暴躁；如嗔恨一樣，愚癡也是這樣。無量的世界，一百三十六處地獄，無量的畜生，無量的餓鬼，都是因為業而產生的；人、天也是這樣。無量的眾生獲得解脫，也是因為業。 『善男子！這十善道有三件事：一、能夠遮止煩惱，二、能夠產生善心，三、能夠增長戒律。如同去除毒藥，一般有三件事：一、阿伽陀藥（Agada，意為萬應靈藥），二、神咒，
【English Translation】 English version: Repentance. As evil is, so is good. Because of doing these and possessing them, doing small gets big, and doing big gets small. 『Touching the body with one mind, once the body is accomplished, there are limitless thoughts. The initial thought of touching the body is good. Once the body is accomplished, two kinds of results are obtained: mixed good and non-good. Like humans, so are the heavens. Hell beings touch the body with evil thoughts, and once the body is accomplished, it is entirely non-good. Hungry ghosts and animals also touch the body with evil thoughts, and once the body is accomplished, it is mixed with good and non-good. The intermediate state (Antarabhava) beings of good and evil touch the body with good and evil thoughts, and once the body is accomplished, they all receive mixed retribution, good mixed with non-good. From the Kalala (meaning: coagulation) stage to old age, one also receives mixed retribution, good mixed with non-good. Therefore, the scriptures say there are four kinds of karma: black karma with black retribution, white karma with white retribution, mixed karma with mixed retribution, and neither black nor white karma with no retribution. Black karma with black retribution refers to hell; white karma with white retribution refers to the Form Realm heavens; mixed karma with mixed retribution refers to the Desire Realm heavens, the human realm, animals, and hungry ghosts; neither white nor black karma with no retribution refers to Anasrava (meaning: without outflows). 『Good man! If one does not understand such karmic conditions, one will transmigrate in birth and death for countless lifetimes. Why? Because those who do not understand such karmic causes and conditions, even if they are born in the Naivasamjnanasamjnayatana (meaning: Neither Perception nor Non-Perception), with a lifespan of eighty thousand kalpas, will still fall into the three evil paths when their blessings are exhausted.』 『Good man! Of all drawings, none surpasses the mind. The mind draws afflictions, afflictions draw karma, and karma draws the body. Because of the causes and conditions of greed, the color and sound (of the body) are beautiful and pleasant, and the demeanor is detailed and orderly; because of the causes and conditions of anger, the color and sound (of the body) are coarse and evil, and the demeanor is hasty and violent; like anger, so is ignorance. Countless worlds, one hundred and thirty-six hell realms, countless animals, countless hungry ghosts, all arise from karma; humans and heavens are also like this. Countless beings attain liberation, also because of karma.』 『Good man! These ten good paths have three aspects: first, they can obstruct afflictions; second, they can generate good thoughts; third, they can increase precepts. Like removing poison, there are generally three aspects: first, Agada medicine (meaning: panacea), second, divine mantras,
三者、真寶。若人善修不放逸行，具足正念，分別善惡，當知是人決定能修十善業道；若多放逸，無有慚愧及以信心，當知是人決定能作十不善業道。是十業道，復有三事：一者、方便，二者、根本，三者、成已。若復有人能勤禮拜供養父母、師長、和上、有德之人，先意問訊，言則柔軟，是名方便。若作已竟，能修念心，歡喜不悔，是名成已。作時專著，是名根本。
「善男子！是十業道，復有三種：謂上中下。或方便上、根本中、成已下，或方便中、根本上、成已下，或方便下、根本上、成已中。是十業道，三法圍繞：所謂無貪、恚、癡，有貪、瞋、癡。是十業道，有共戒行、不共戒行。舍戒有六：一者、斷善根時，二者、得二根時，三者、舍壽命時，四者、受惡戒時，五者、舍戒時，六者、舍欲界身時。
「或復說言：佛法滅時便失戒者。是義不然！何以故？受已不失，未受不得。斷身、口、意惡，故名戒戒；根本四禪，四未到禪，是名定戒；根本四禪，初禪未到，名無漏戒。捨身後世更不作惡，名無作戒。守攝諸根，修正念心，見聞覺知，色聲香味觸法不生放逸，名攝根戒。何因緣故得名為戒？戒者名制，能制一切不善之法，故得名制。又復戒者，名曰迮隘，雖有惡法，性不能容，故名迫迮。又
【現代漢語翻譯】 現代漢語譯本 三者，真寶。如果有人能夠好好地修習不放逸的行為，具足正念，能夠分辨善惡，應當知道這個人一定能夠修習十善業道；如果經常放逸，沒有慚愧心以及信心，應當知道這個人一定會造作十不善業道。這十業道，又有三種情況：一是方便，二是根本，三是成已。如果有人能夠勤奮地禮拜供養父母、師長、和尚（Upadhyaya，指親教師）、有德之人，先問候，說話柔和，這叫做方便。如果做完之後，能夠修習念心，歡喜而不後悔，這叫做成已。做的時候專心致志，這叫做根本。 『善男子！這十業道，又有三種情況：即上、中、下。或者方便是上等，根本是中等，成已是下等；或者方便是中等，根本是上等，成已是下等；或者方便是下等，根本是上等，成已是中等。這十業道，被三種法圍繞：就是無貪、無嗔、無癡，以及有貪、有嗔、有癡。這十業道，有共同的戒行，也有不共同的戒行。捨棄戒律有六種情況：一是斷善根的時候，二是得到二根（指男女二根）的時候，三是捨棄壽命的時候，四是受持惡戒的時候，五是捨棄戒律的時候，六是捨棄欲界身的時候。 『或者有人說：佛法滅亡的時候就會失去戒律。這種說法是不對的！為什麼呢？因為受持之後不會失去，沒有受持就不能得到。斷除身、口、意的惡行，所以叫做戒戒；根本四禪，四未到禪，這叫做定戒；根本四禪，初禪未到，叫做無漏戒。捨棄身體後世不再作惡，叫做無作戒。守護攝持諸根，修正念心，在見聞覺知中，對於色聲香味觸法不生起放逸，叫做攝根戒。因為什麼因緣而得名為戒呢？戒的意思是制止，能夠制止一切不善之法，所以得名制止。而且戒的意思是狹隘，即使有惡法，本性也不能容納，所以叫做迫迮（狹隘）。』
【English Translation】 English version Third, true treasure. If a person diligently cultivates the practice of non-negligence, possesses complete right mindfulness, and can distinguish between good and evil, know that this person will definitely be able to cultivate the Ten Wholesome Karmic Paths. If one is often negligent, without shame or faith, know that this person will definitely commit the Ten Unwholesome Karmic Paths. These Ten Karmic Paths have three aspects: first, the means (upaya); second, the root (mula); third, the completion (siddha). If someone diligently bows and makes offerings to parents, teachers, Upadhyaya (親教師, personal instructor), and virtuous people, greets them first, and speaks gently, this is called the means. If, after doing it, one can cultivate mindfulness, be joyful and without regret, this is called completion. When doing it, being focused and dedicated is called the root. 『Good man! These Ten Karmic Paths also have three types: superior, middling, and inferior. It can be that the means is superior, the root is middling, and the completion is inferior; or the means is middling, the root is superior, and the completion is inferior; or the means is inferior, the root is superior, and the completion is middling. These Ten Karmic Paths are surrounded by three dharmas: namely, non-greed, non-hatred, and non-delusion, as well as greed, hatred, and delusion. These Ten Karmic Paths have shared precepts and practices, and unshared precepts and practices. There are six instances of abandoning precepts: first, when severing roots of goodness; second, when acquiring two genders (二根, referring to male and female genders); third, when abandoning life; fourth, when taking evil precepts; fifth, when abandoning precepts; sixth, when abandoning the desire realm body. 『Or some say: when the Buddha-dharma perishes, one loses the precepts. This is not correct! Why? Because once taken, they are not lost; if not taken, they cannot be obtained. Cutting off evil of body, speech, and mind is called precept-precept; the four fundamental dhyanas (禪那, meditative states), the four unarrived dhyanas, are called samadhi-precepts; the four fundamental dhyanas, the preliminary stage of the first dhyana, are called non-outflow precepts. Abandoning the body and not committing evil in future lives is called non-action precepts. Guarding and gathering the senses, correcting mindfulness, and not giving rise to negligence in seeing, hearing, perceiving, and knowing, regarding forms, sounds, smells, tastes, tactile sensations, and dharmas, is called sense-restraint precepts. For what reason is it called precept? Precept means restraint, capable of restraining all unwholesome dharmas, hence it is called restraint. Moreover, precept means narrowness, even if there are evil dharmas, the nature cannot accommodate them, hence it is called narrowness.』
復戒者，名曰清涼，遮煩惱熱不令得入，是故名涼。又復戒者名上，能上天、上至無上道，是故名上。又復戒者名學，學調伏心智慧諸根，是故名學。
「善男子！或時有人具足一戒，所謂波羅提木叉戒；或具二戒，加定共戒；或具三戒，加無漏戒；或具四戒，加攝根戒；或具五戒，加無作戒。
「善男子！波羅提木叉戒現在得，定共戒者三世中得。善男子！若復有人慾受戒時，至心能觀生死罪過、解脫功德，信心歡喜，是人兼得作無作戒。如是戒者，隨命長短，命長長得，命短短得。是無作戒，三因緣舍：一者、小莊嚴故，二者、心放舍故，三者、作不堅故。不捨因緣復有三事：一者、有本願故，二者、作業堅故，三者、至心不放逸故。善男子！除十善業及十惡業、善戒惡戒，已更有業戒所不攝者，謂善惡法。如是善惡有作無作，有人具足作及無作，若現在作善未舍之頃，具作無作；第二念中成就過去作無作，作已過去，唯有無作無有作也。若人得戒，雖作不善，是人現世成就二法：惡法有作，善法無作。是作無作，二因緣舍：一者、所施物盡，二者、心舍善。作，二世成就，過去、現在；無作三世。定戒二因緣舍：一者、退時，二者、斷善根時。復有三時；一者、捨身時，二者、退時，三者、生上時
【現代漢語翻譯】 現代漢語譯本
持戒又被稱為『清涼』，因為它能遮蔽煩惱的熱度，使之無法侵入，所以稱為『清涼』。持戒又被稱為『上』，因為它能使人上升到天界，甚至達到無上的菩提之道，所以稱為『上』。持戒又被稱為『學』，因為它能使人學習調伏內心、增長智慧和控制諸根。 『善男子！有時有人具足一種戒，就是所謂的波羅提木叉戒（Pratimoksha，別解脫戒）；或者具足兩種戒，加上定共戒；或者具足三種戒，加上無漏戒；或者具足四種戒，加上攝根戒；或者具足五種戒，加上無作戒。』 『善男子！波羅提木叉戒是現在可以得到的，定共戒是在三世中都可以得到的。善男子！如果有人想要受戒時，以至誠之心觀察生死的罪過和解脫的功德，生起信心和歡喜，這個人就能同時得到作戒和無作戒。這樣的戒，隨著壽命的長短而存在，壽命長就長久得到，壽命短就短暫得到。這種無作戒，有三種因緣會捨棄：一是因微小的莊嚴而捨棄，二是因內心放舍而捨棄，三是因行為不堅定而捨棄。不捨棄的因緣也有三種：一是有最初的誓願，二是行為堅定，三是至誠而不放逸。善男子！除了十善業和十惡業、善戒和惡戒之外，還有一些業是不被戒所包含的，就是指善法和惡法。這樣的善惡之法有作和無作兩種，有人同時具足作和無作，如果在現在行善而未捨棄之前，就具足作和無作；在第二念中就成就了過去的作和無作，作已經過去，只有無作而沒有作了。如果有人得戒，即使做了不善之事，這個人現世也成就了兩種法：惡法有作，善法無作。這種作和無作，有兩種因緣會捨棄：一是所施之物用盡，二是內心捨棄善。作，在兩世中成就，過去和現在；無作在三世中成就。定戒有兩種因緣會捨棄：一是退失禪定時，二是斷滅善根時。還有三種情況：一是捨棄身體時，二是退失禪定時，三是生到更高的境界時。』
【English Translation】 English version
'Furthermore, the precepts are called 'Coolness' (清涼), because they shield against the heat of afflictions, preventing them from entering; therefore, they are called 'Coolness.' Moreover, the precepts are called 'Ascending' (上), because they can ascend to the heavens and even to the unsurpassed path of enlightenment; therefore, they are called 'Ascending.' Furthermore, the precepts are called 'Learning' (學), because they enable one to learn to tame the mind, cultivate wisdom, and control the senses.' 'Good man! Sometimes someone possesses one precept, namely the Pratimoksha (波羅提木叉) precept (the precept of individual liberation); or possesses two precepts, adding the Samadhi-concomitant precept; or possesses three precepts, adding the non-outflow precept; or possesses four precepts, adding the sense-restraint precept; or possesses five precepts, adding the non-action precept.' 'Good man! The Pratimoksha precept is obtained in the present, while the Samadhi-concomitant precept is obtained in the three periods of time. Good man! If someone desires to receive the precepts, and with a sincere mind contemplates the faults of birth and death and the merits of liberation, generating faith and joy, that person simultaneously obtains the action precept and the non-action precept. Such precepts exist as long as life lasts; a long life obtains them for a long time, and a short life obtains them briefly. This non-action precept is abandoned due to three causes: first, due to minor adornments; second, due to abandoning the mind; third, due to actions being unsteady. The causes for not abandoning are also three: first, having the original vow; second, actions being firm; third, being sincere and not negligent. Good man! Apart from the ten wholesome actions and the ten unwholesome actions, the wholesome precepts and the unwholesome precepts, there are other actions not encompassed by the precepts, namely wholesome and unwholesome dharmas. Such wholesome and unwholesome dharmas have action and non-action. Someone simultaneously possesses action and non-action; if one performs wholesome deeds in the present and has not abandoned them, one possesses both action and non-action; in the second thought, one accomplishes the past action and non-action; the action has already passed, and only non-action remains, without action. If someone obtains the precepts, even if they perform unwholesome deeds, that person accomplishes two dharmas in this life: unwholesome dharmas have action, and wholesome dharmas have non-action. This action and non-action are abandoned due to two causes: first, the objects given are exhausted; second, the mind abandons wholesomeness. Action is accomplished in two periods of time, past and present; non-action is accomplished in three periods of time. The Samadhi precept is abandoned due to two causes: first, when one regresses from Samadhi; second, when one severs wholesome roots. There are also three situations: first, when one abandons the body; second, when one regresses from Samadhi; third, when one is born in a higher realm.'
。無漏戒有三時舍：一者、退時，二者、轉鈍作利時，三者、得上果時。心善業一時失，謂上生退時；身口意善，斷善根時一時俱失。善男子！若得具足戒、定戒、無漏戒、攝根戒，是人了了解十業道。
「善男子！因十業道，眾生壽命有增有減：減者，壽命十年，增者，至無量年。北郁單曰定壽千年，此壽百年，東西二方二百五十；此壽無量，彼亦無量。四天王壽人數九百萬歲，命亦不定，如三天下。三十三天壽千八百萬歲，命亦不定。焰摩天上壽三千六百萬歲，命亦不定。兜率天壽七千二百萬歲，除後身菩薩，餘一切命皆亦不定。化樂天壽萬四千四百萬歲，命亦不定。他化自在天壽二萬八千八百萬歲，命亦不定。他化自在天上一年，即熱地獄一日一夜；如是三十日為一月，十二月為一歲，彼地獄壽命二萬八千八百萬歲，命亦不定。化樂天上一年，即是大聲地獄一日一夜；如是三十日為一月，十二月為一歲，彼獄壽命萬四千四百萬歲，命亦不定。兜率天一年，即是小聲地獄一日一夜；如是三十日為一月，十二月為一歲，彼地獄壽命七千二百萬歲，命亦不定。焰天一年，即眾合地獄一日一夜；如是三十日為一月，十二月為一歲，彼地獄壽命三千六百萬歲，命亦不定。三十三天一年，即是黑繩地獄一日一夜；如是
【現代漢語翻譯】 現代漢語譯本：無漏戒有三種捨棄的情況：第一種是退失的時候，第二種是轉為遲鈍而失去利益的時候，第三種是獲得上等果位的時候。心中所存的善業會在一個時刻失去，指的是上界眾生退墮的時候；身、口、意所行的善業，會在斷絕善根的時候同時失去。善男子！如果能夠獲得具足戒、定戒、無漏戒、攝根戒，這個人就能完全瞭解十業道（dasakusalakammapatha）。
『善男子！因為十業道（dasakusalakammapatha）的緣故，眾生的壽命有增長也有減少：減少的，壽命只有十年，增長的，可以達到無量年。北郁單曰（Uttarakuru）的壽命是固定的，為一千年，我們這個世界的壽命是百年，東西兩個方向的世界是二百五十年；這個世界的壽命是無量的，其他世界的壽命也是無量的。四天王（Catummaharajika）的壽命是九百萬歲，壽命也不固定，如同三天下（Trāyastriṃśa）。三十三天（Trāyastriṃśa）的壽命是一千八百萬歲，壽命也不固定。焰摩天（Yāmadeva）的壽命是三千六百萬歲，壽命也不固定。兜率天（Tusita）的壽命是七千二百萬歲，除了後身菩薩（bodhisattva）之外，其餘一切眾生的壽命也都不固定。化樂天（Nimmanarati）的壽命是一萬四千四百萬歲，壽命也不固定。他化自在天（Paranimmita-vasavatti）的壽命是二萬八千八百萬歲，壽命也不固定。他化自在天（Paranimmita-vasavatti）上的一年，就是熱地獄（Tapana）的一日一夜；這樣三十日為一月，十二月為一歲，那個地獄的壽命是二萬八千八百萬歲，壽命也不固定。化樂天（Nimmanarati）上的一年，就是大聲地獄（Mahararava）的一日一夜；這樣三十日為一月，十二月為一歲，那個地獄的壽命是一萬四千四百萬歲，壽命也不固定。兜率天（Tusita）上的一年，就是小聲地獄（Raurava）的一日一夜；這樣三十日為一月，十二月為一歲，那個地獄的壽命是七千二百萬歲，壽命也不固定。焰天（Yāmadeva）上的一年，就是眾合地獄（Samghata）的一日一夜；這樣三十日為一月，十二月為一歲，那個地獄的壽命是三千六百萬歲，壽命也不固定。三十三天（Trāyastriṃśa）上的一年，就是黑繩地獄（Kalasutra）的一日一夜；這樣
【English Translation】 English version: The unoutflowed precepts are relinquished in three instances: first, at the time of regression; second, when they become dull and lose their benefit; and third, when one attains the superior fruit. The wholesome karma of the mind is lost at one moment, namely, when beings regress from the higher realms. The wholesome actions of body, speech, and mind are all lost simultaneously when one severs their roots of goodness. Good man! If one obtains the complete precepts, the precepts of concentration, the unoutflowed precepts, and the precepts of sense restraint, that person fully understands the ten paths of karma (dasakusalakammapatha).
'Good man! Because of the ten paths of karma (dasakusalakammapatha), the lifespan of beings increases or decreases: those who decrease have a lifespan of ten years, while those who increase can reach immeasurable years. The lifespan in Uttarakuru (Uttarakuru) is fixed at one thousand years, while the lifespan in this world is one hundred years, and in the eastern and western directions, it is two hundred and fifty years; the lifespan in this world is immeasurable, and the lifespan in those other worlds is also immeasurable. The lifespan of the Four Heavenly Kings (Catummaharajika) is nine million years, and their lifespan is also not fixed, like the Trāyastriṃśa (Trāyastriṃśa) heavens. The lifespan in the Trāyastriṃśa (Trāyastriṃśa) heavens is eighteen million years, and their lifespan is also not fixed. The lifespan in the Yāmadeva (Yāmadeva) heavens is thirty-six million years, and their lifespan is also not fixed. The lifespan in the Tusita (Tusita) heavens is seventy-two million years, and except for bodhisattvas (bodhisattva) in their last life, the lifespan of all other beings is also not fixed. The lifespan in the Nimmanarati (Nimmanarati) heavens is one hundred forty-four million years, and their lifespan is also not fixed. The lifespan in the Paranimmita-vasavatti (Paranimmita-vasavatti) heavens is two hundred eighty-eight million years, and their lifespan is also not fixed. One year in the Paranimmita-vasavatti (Paranimmita-vasavatti) heavens is one day and night in the Tapana (Tapana) hell; thus, thirty days make a month, and twelve months make a year, and the lifespan in that hell is two hundred eighty-eight million years, and their lifespan is also not fixed. One year in the Nimmanarati (Nimmanarati) heavens is one day and night in the Mahararava (Mahararava) hell; thus, thirty days make a month, and twelve months make a year, and the lifespan in that hell is one hundred forty-four million years, and their lifespan is also not fixed. One year in the Tusita (Tusita) heavens is one day and night in the Raurava (Raurava) hell; thus, thirty days make a month, and twelve months make a year, and the lifespan in that hell is seventy-two million years, and their lifespan is also not fixed. One year in the Yāmadeva (Yāmadeva) heavens is one day and night in the Samghata (Samghata) hell; thus, thirty days make a month, and twelve months make a year, and the lifespan in that hell is thirty-six million years, and their lifespan is also not fixed. One year in the Trāyastriṃśa (Trāyastriṃśa) heavens is one day and night in the Kalasutra (Kalasutra) hell; thus,
三十日為一月，十二月為一歲，彼地獄壽命一千八百萬歲，命亦不定。四天王上一年，即是活地獄中一日一夜；如是三十日為一月，十二月為一歲，彼地獄壽命九百萬歲，命亦不定。阿鼻地獄壽命一劫，大熱地獄壽命半劫，唯此二處，壽命決定。人中五百年，是餓鬼中一日一夜；如是三十日為一月，十二月為一歲，彼鬼壽命萬五千歲，命亦不定。畜生道中，除難陀婆難陀，其餘一切命亦不定。阿鼻地獄一年，即是非想非非想處一日一夜；如是三十日為一月，十二月為一歲，彼天壽命八萬大劫；無所有處六萬劫，識處四萬劫，空處二萬劫。
「若有發起輕微煩惱，愛著空定，當知是人生四無色。從十年增至八萬歲，從八萬歲減還至十年，如是增減滿十八反，名為中劫。谷貴三災，疾病三災，刀兵一災，名一小劫。水火二災各五段過，有一風災，五風災過，名一大劫。閻浮提中刀兵起時，東西二方人暫生瞋。此病起時，彼小頭痛，力少微弱。此谷貴時，彼則念食。如是惡事，郁單曰無。因不殺故，壽命增長；偷因緣故，壽命減少。有二種劫：一者、水劫，二者、火劫。火劫起時，地獄眾生若報盡者，悉得出離，若未盡者，移至他方大地獄中。若此世間八大地獄空無眾生，是名眾生脫于地獄。四大海中所有眾生，業若
【現代漢語翻譯】 現代漢語譯本：三十日為一個月，十二個月為一年，那地獄的壽命是一千八百萬歲，壽命也不確定。四天王天上一天，就是活地獄中的一日一夜；這樣三十日為一個月，十二個月為一年，那地獄的壽命是九百萬歲，壽命也不確定。阿鼻地獄（Avici Hell）的壽命是一劫，大熱地獄的壽命是半劫，只有這兩個地方，壽命是確定的。人間五百年，是餓鬼道中的一日一夜；這樣三十日為一個月，十二個月為一年，那些鬼的壽命是一萬五千歲，壽命也不確定。畜生道中，除了難陀（Nanda）和婆難陀（Upananda），其餘一切眾生的壽命也不確定。阿鼻地獄一年，就是非想非非想處天（Neither-perception-nor-non-perception）的一日一夜；這樣三十日為一個月，十二個月為一年，那天的壽命是八萬大劫；無所有處天（Nothingness）六萬劫，識處天（Consciousness）四萬劫，空處天（Emptiness）二萬劫。
『如果有人發起輕微的煩惱，愛著空定，應當知道這個人會生到四無色界天（Four Formless Realms）。從十年增加到八萬歲，從八萬歲減少回到十年，這樣增加減少滿十八次，稱為一個中劫。穀物昂貴的三災，疾病的三災，刀兵的一災，稱為一個小劫。水災和火災各有五段經過，有一種風災，五次風災經過，稱為一個大劫。閻浮提（Jambudvipa）中刀兵興起時，東西兩方的人暫時產生嗔恨。這裡疾病興起時，那裡的人小頭痛，力量少而微弱。這裡穀物昂貴時，那裡的人則思念食物。這樣的惡事，在郁單曰（Uttarakuru）是沒有的。因為不殺生的緣故，壽命增長；因為偷盜的因緣，壽命減少。有兩種劫：一是水劫，二是火劫。火劫興起時，地獄眾生如果報應盡了的，全部可以脫離，如果未盡的，轉移到其他方的大地獄中。如果這個世間八大地獄空無眾生，這叫做眾生脫離地獄。四大海中所有眾生，業力如果……』
【English Translation】 English version: Thirty days make a month, twelve months make a year, and the lifespan in that hell is eighteen million years, and the lifespan is also uncertain. One day in the Heaven of the Four Heavenly Kings is one day and night in the Living Hell; thus, thirty days make a month, twelve months make a year, and the lifespan in that hell is nine million years, and the lifespan is also uncertain. The lifespan in Avici Hell (Avici Hell) is one kalpa, and the lifespan in the Great Hot Hell is half a kalpa. Only in these two places is the lifespan fixed. Five hundred years in the human realm is one day and night in the realm of hungry ghosts; thus, thirty days make a month, twelve months make a year, and the lifespan of those ghosts is fifteen thousand years, and the lifespan is also uncertain. In the realm of animals, except for Nanda (Nanda) and Upananda (Upananda), the lifespan of all other beings is also uncertain. One year in Avici Hell is one day and night in the Realm of Neither-perception-nor-non-perception (Neither-perception-nor-non-perception); thus, thirty days make a month, twelve months make a year, and the lifespan in that heaven is eighty thousand great kalpas; the Realm of Nothingness (Nothingness) sixty thousand kalpas, the Realm of Consciousness (Consciousness) forty thousand kalpas, the Realm of Emptiness (Emptiness) twenty thousand kalpas.
'If someone develops slight afflictions and is attached to the samadhi of emptiness, know that this person will be born in the Four Formless Realms (Four Formless Realms). From ten years increasing to eighty thousand years, from eighty thousand years decreasing back to ten years, such increase and decrease filling eighteen times is called a middle kalpa. The three calamities of expensive grain, the three calamities of disease, and the one calamity of warfare are called a small kalpa. The two calamities of water and fire each pass through five stages, and there is one calamity of wind, and five calamities of wind pass, which is called a great kalpa. When warfare arises in Jambudvipa (Jambudvipa), people in the east and west temporarily generate anger. When disease arises here, people there have slight headaches, and their strength is little and weak. When grain is expensive here, people there think of food. Such evil things do not exist in Uttarakuru (Uttarakuru). Because of not killing, lifespan increases; because of the causes and conditions of stealing, lifespan decreases. There are two kinds of kalpas: one is the water kalpa, and the other is the fire kalpa. When the fire kalpa arises, if the retribution of beings in hell is exhausted, they can all be liberated; if it is not exhausted, they are transferred to other great hells. If the eight great hells in this world are empty of beings, this is called beings being liberated from hell. All beings in the four great oceans, if their karma...'
盡者，悉皆得脫；若未盡者，悉轉生於他方海中。若是海中無一眾生，是名得脫。閻浮提地直下過於五百由延，有閻羅王城，周遍縱廣七萬五千由延。如是城中，餓鬼眾生業已盡者，悉得出離；業未盡者，轉生他方閻羅王所。若是城中乃至無有一眾生者，是名得脫。爾時有人內因緣故，獲得初禪。得已、即起大聲唱言：『初禪寂靜！初禪寂靜！』諸人聞已，即各思惟，一切皆共獲得初禪，即舍人身生初禪地。時初禪中復有一人，內因緣故，修得二禪。得已、即起大聲唱言：『二禪寂靜！二禪寂靜！』眾生聞已，各自思惟，復獲二禪，舍初禪身，生二禪處。當爾之時，從阿鼻獄上至初禪，乃至無有一眾生在。
「善男子！四天下外，有由乾陀山，中有七日，眾生福德因緣力故，唯一日現，賴之熟成百穀草木。火劫起時，七日都現，燒燃一切百穀草木、山河大地、須彌山王乃至初禪。二禪眾生見是火災，心生怖畏。彼中復有先生諸天，語後來天：『汝等莫怖！我往曾見如是火災，齊彼而止，不來至此。』如諸眾生增十年壽至八萬歲，減八萬壽還至十年，經爾所時，如是火災熱猶未息。是時便從中間禪處降注大雨，復經壽命一增一減，眾生業行因緣力故，為持此水，其下復出七重風雲。是時雨止，水上生膜，猶如乳肥
【現代漢語翻譯】 現代漢語譯本 『盡』的意思是，所有眾生都得到解脫；如果還有未解脫的，就都轉生到其他地方的海中。如果海中沒有一個眾生，這就叫做得到解脫。閻浮提（Jambudvipa，我們所居住的大陸）的地面直下五百由延（Yojana，古印度長度單位），有閻羅王城，周圍縱橫七萬五千由延。像這樣的城中，餓鬼眾生如果業報已盡，就全部可以出離；業報未盡的，就轉生到其他地方的閻羅王處。如果這座城中乃至沒有一個眾生，這就叫做得到解脫。當時如果有人因為內在的因緣，獲得了初禪（First Dhyana，色界的第一禪定）。得到之後，就大聲唱道：『初禪寂靜！初禪寂靜！』其他人聽到后，各自思惟，一切都共同獲得了初禪，就捨棄了人身而生到初禪天。當時在初禪天中又有一個人，因為內在的因緣，修得了二禪（Second Dhyana，色界的第二禪定）。得到之後，就大聲唱道：『二禪寂靜！二禪寂靜！』眾生聽到后，各自思惟，又獲得了二禪，捨棄了初禪的身軀，而生到二禪天。在那個時候，從阿鼻地獄（Avici Hell，八大地獄中最底層的地獄）向上直到初禪天，乃至沒有一個眾生存在。 『善男子！』四大洲之外，有由乾陀山（Yugandhara Mountain，圍繞須彌山的七金山之一），山中有七個太陽，因為眾生福德因緣的力量，只有一日出現，依靠它來成熟百穀草木。火劫（Fire Kalpa，世界毀滅時的大火災）發生時，七個太陽全部出現，焚燒一切百穀草木、山河大地、須彌山王（Mount Sumeru，佛教宇宙觀中的聖山）乃至初禪天。二禪天的眾生看到這種火災，心中產生恐懼。其中有先出生的諸天，告訴後來出生的天人：『你們不要害怕！我過去曾經見過這樣的火災，到那裡就停止了，不會來到這裡。』就像諸眾生的壽命從十年增加到八萬歲，又從八萬歲減少到十年，經過這麼長的時間，這樣的火災的熱度還沒有停止。這時就從中間的禪定之處降下大雨，又經過壽命一增一減的時間，因為眾生業行因緣的力量，爲了保持這些水，下面又出現七重風雲。這時雨停止了，水面上生出薄膜，就像乳酪一樣。
【English Translation】 English version 'Exhaustion' means that all beings attain liberation; if there are still those who have not been liberated, they will all be reborn in other oceans. If there is not a single being in the ocean, this is called liberation. The ground of Jambudvipa (the continent we inhabit) extends directly downwards for five hundred yojanas (an ancient Indian unit of length), and there is the city of King Yama, with a circumference of seventy-five thousand yojanas. In such a city, if the karmic retribution of hungry ghosts is exhausted, they can all be liberated; if their karmic retribution is not exhausted, they will be reborn in other places under King Yama. If there is not even a single being in this city, this is called liberation. At that time, if someone, due to internal causes, attains the First Dhyana (the first meditative state in the Form Realm). After attaining it, they loudly proclaim: 'The First Dhyana is tranquil! The First Dhyana is tranquil!' When others hear this, they each contemplate, and all together attain the First Dhyana, then abandon their human bodies and are born in the First Dhyana heaven. At that time, in the First Dhyana heaven, there is again someone who, due to internal causes, cultivates and attains the Second Dhyana (the second meditative state in the Form Realm). After attaining it, they loudly proclaim: 'The Second Dhyana is tranquil! The Second Dhyana is tranquil!' When beings hear this, they each contemplate, and again attain the Second Dhyana, abandon their bodies of the First Dhyana, and are born in the Second Dhyana heaven. At that time, from the Avici Hell (the deepest hell in the Eight Great Hells) upwards to the First Dhyana heaven, there is not even a single being present. 'Good man! Outside the four continents, there is Mount Yugandhara (one of the seven golden mountains surrounding Mount Sumeru), and in the mountain there are seven suns. Due to the power of the blessings and karmic conditions of beings, only one sun appears, relying on it to ripen the hundreds of grains and plants. When the Fire Kalpa (the great fire disaster when the world is destroyed) arises, all seven suns appear, burning all the hundreds of grains and plants, mountains, rivers, and the earth, Mount Sumeru (the sacred mountain in Buddhist cosmology), and even the First Dhyana heaven. The beings of the Second Dhyana heaven, seeing this fire disaster, feel fear in their hearts. Among them, there are devas (gods) who were born earlier, telling the devas who were born later: 'Do not be afraid! I have seen such a fire disaster in the past, and it stopped there, it will not come here.' Just as the lifespan of beings increases from ten years to eighty thousand years, and then decreases from eighty thousand years back to ten years, after such a long time, the heat of this fire disaster has not yet stopped. At this time, heavy rain falls from the middle of the meditative states, and after another period of lifespan increasing and decreasing, due to the power of the karmic actions of beings, in order to hold this water, seven layers of wind and clouds appear below. At this time, the rain stops, and a membrane forms on the water, like cream.'
。四天下中須彌山王漸漸生現，水中自然具有一切種種種子。是時二禪復有一人短命福盡，業力故墮生世間。壽無量歲，光明自照。獨處經久，心生愁惱而自念言：『我既獨處，若我有福，愿更有人來生此間，與我為伴。』發是念已，是時二禪有諸眾生薄福命盡，業因緣故便來生此。是人見已，心生歡喜，即自念言：『如是人者，我所化生，即是我作；我于彼人，有自在力。』彼人亦念：『我從彼生，彼化作我，彼於我身有自在力。』以是因緣，一切眾生生我見想。善男子！陰界入等，眾生世界，國土世界，皆是十業因緣而有。
「善男子！菩薩二種：一者、在家，二者、出家。出家菩薩能觀如是十業道者，是不為難；在家觀者，是乃為難。何以故？在家之人多惡因緣所纏繞故。」
優婆塞戒經羼提波羅蜜品第二十五
善生言：「世尊！佛先已說檀波羅蜜、尸波羅蜜，菩薩云何而得修集忍波羅蜜？」
佛言：「善男子！忍有二種：一者、世忍，二者、出世忍。能忍飢渴、寒熱、苦樂，是名世忍；能忍信、戒、施、聞、智慧、正見無謬，忍佛、法、僧，罵詈、撾打、惡口、惡事、貪、瞋、癡等悉能忍之，能忍難忍，難施難作，名出世忍。善男子！菩薩若值他人打罵、輕賤、毀呰、惡口、罵詈，
【現代漢語翻譯】 現代漢語譯本：四大部洲中，須彌山王漸漸顯現，水中自然具有各種各樣的種子。這時，二禪天中又有一個人壽命將盡，福報已完，因為業力的緣故墮落到世間。他的壽命無量歲，自身有光明照耀。獨自生活了很久，心中感到憂愁煩惱，就自己想：『我既然獨自一人，如果我有福報，希望再有人來到這裡，與我做伴。』他發出這個念頭后，這時二禪天中有一些眾生福報淺薄，壽命將盡，因為業力的因緣就來到這裡出生。這個人看見他們后，心中生起歡喜，就自己想：『這些人，是我所化生出來的，就是我創造的；我對他們，有自在的力量。』那些人也想：『我從他那裡出生，他化作了我，他對我的身體有自在的力量。』因為這個因緣，一切眾生就產生了『我』的見解和想法。善男子！陰、界、入等等，眾生世界，國土世界，都是十業因緣而產生的。
『善男子！菩薩有兩種：一種是在家的，一種是出家的。出家的菩薩能夠觀察這樣的十業道，這還不算難；在家的菩薩能夠觀察，這才是難的。為什麼呢？因為在家的人多被惡劣的因緣所纏繞。』
《優婆塞戒經·羼提波羅蜜品》第二十五
善生（a virtuous being）問：『世尊！佛先前已經說了檀波羅蜜（dāna-pāramitā, perfection of giving）、尸波羅蜜（śīla-pāramitā, perfection of morality），菩薩要怎樣才能修集忍波羅蜜（kṣānti-pāramitā, perfection of patience）呢？』
佛說：『善男子！忍有兩種：一種是世俗的忍，一種是出世的忍。能夠忍受飢餓、乾渴、寒冷、炎熱、痛苦、快樂，這叫做世俗的忍；能夠忍受信念、戒律、佈施、聽聞、智慧、正見沒有謬誤，忍受佛（Buddha）、法（Dharma）、僧（Saṃgha），忍受辱罵、毆打、惡語、惡事、貪（lobha）、嗔（dosa）、癡（moha）等等，全部都能夠忍受，能夠忍受難以忍受的，難以施捨的，難以做到的，這叫做超世俗的忍。善男子！菩薩如果遇到他人毆打、辱罵、輕視、誹謗、惡語、謾罵，
【English Translation】 English version: Within the four great continents, Mount Sumeru (Sumeru, the king of mountains) gradually manifests, and in the water, there naturally exist all kinds of seeds. At that time, another being in the second Dhyana heaven, having exhausted his short lifespan and merits, falls into the world due to the force of karma. He has immeasurable years of life and radiates his own light. Living alone for a long time, he feels sorrow and distress, and thinks to himself: 'Since I am alone, if I have merit, I wish that someone else would come to be born here and be my companion.' After he has this thought, at that time, some beings in the second Dhyana heaven, with little merit and nearing the end of their lives, come to be born here due to karmic causes. When this person sees them, he feels joy in his heart and thinks to himself: 'These people are created by me, they are my creations; I have power over them.' Those people also think: 'I was born from him, he created me, he has power over my body.' Because of this cause and condition, all beings develop the view and thought of 'I'. Good man! The skandhas (skandha, aggregates), realms (dhātu, elements), entrances (āyatana, sense bases), etc., the world of sentient beings, the world of lands, all arise from the causes and conditions of the ten karmas.
'Good man! There are two kinds of Bodhisattvas: one is a householder, and the other is a renunciate. It is not difficult for a renunciate Bodhisattva to observe these ten paths of karma; it is difficult for a householder to observe them. Why? Because householders are often entangled by evil causes and conditions.'
Upāsaka Sūtra, Chapter 25 on Kṣānti-pāramitā (Upāsaka Sūtra, Chapter on the Perfection of Patience)
Śubha Jīva (Śubha Jīva, virtuous life) said: 'World Honored One! The Buddha has already spoken of Dāna-pāramitā (dāna-pāramitā, perfection of giving) and Śīla-pāramitā (śīla-pāramitā, perfection of morality). How can a Bodhisattva cultivate Kṣānti-pāramitā (kṣānti-pāramitā, perfection of patience)?'
The Buddha said: 'Good man! There are two kinds of patience: one is worldly patience, and the other is transcendental patience. Being able to endure hunger, thirst, cold, heat, suffering, and joy is called worldly patience; being able to endure faith, precepts, giving, listening, wisdom, and right view without error, enduring the Buddha (Buddha), the Dharma (Dharma), and the Sangha (Saṃgha), enduring insults, beatings, harsh words, evil deeds, greed (lobha), anger (dosa), delusion (moha), etc., being able to endure the unbearable, the difficult to give, the difficult to do, is called transcendental patience. Good man! If a Bodhisattva encounters others beating, scolding, belittling, slandering, speaking harshly, or cursing,
是時內心無加報想。菩薩雖作如是忍事，不為現在，但為后利。有善報之，惡則不反。
「善男子！有是忍辱非波羅蜜，有波羅蜜非是忍辱，有是忍辱是波羅蜜，有非忍辱非波羅蜜。是忍辱非波羅蜜者，所謂世忍，聲聞、緣覺所行忍辱。是波羅蜜非忍辱者，所謂禪波羅蜜。亦是忍辱亦波羅蜜者，所謂若被割截頭目手足，乃至不生一念瞋心，檀波羅蜜、尸波羅蜜、般若波羅蜜。非忍辱非波羅蜜者，所謂聲聞、緣覺持戒佈施。
「善男子！若欲修忍，是人應當先破憍慢、瞋心、癡心，不觀我及我所相、種性常相，若人能作如是等觀，當知是人能修忍辱；如是修已，心得歡喜。有智之人，若遇惡罵，當作是念：『是罵詈字，不一時生，初字出時後字未生，后字生已初字覆滅，若不一時，云何是罵？直是風聲，我云何瞋？我今此身五陰和合，四陰不現，則不可罵，色陰十分和合而有，如是和合，唸唸不停，若不停住，誰當受罵？然彼罵者，即是風氣。風亦二種：有內、有外，我于外風都不生瞋，云何于內而生瞋也？世間罵者，亦有二種：一者、實，二者、虛。若說實者，實何所瞋！若說虛者，虛自得罵，無豫我事，我何緣瞋！若我瞋者，我自作惡。何以故？因瞋恚故生三惡道。若我于彼三惡道中受苦惱者，則為自
【現代漢語翻譯】 現代漢語譯本：當時內心沒有期望回報的想法。菩薩即使做出這樣的忍耐行為，也不是爲了眼前的利益，而是爲了將來的利益。別人以善相待，就以善回報，別人以惡相待，也不會以惡相報。
『善男子！有些忍辱不是波羅蜜（到達彼岸），有些波羅蜜不是忍辱，有些是忍辱也是波羅蜜，有些既不是忍辱也不是波羅蜜。哪些忍辱不是波羅蜜呢？就是世俗的忍耐，以及聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而悟道者）所修行的忍辱。哪些波羅蜜不是忍辱呢？就是禪波羅蜜（禪定到達彼岸）。哪些既是忍辱也是波羅蜜呢？就是如果被割截頭、眼、手、腳，乃至不生起一絲嗔恨心，以及檀波羅蜜（佈施到達彼岸）、尸波羅蜜（持戒到達彼岸）、般若波羅蜜（智慧到達彼岸）。哪些既不是忍辱也不是波羅蜜呢？就是聲聞、緣覺所做的持戒和佈施。
『善男子！如果想要修習忍辱，這個人應當首先破除驕慢、嗔心、癡心，不執著于『我』以及『我所擁有』的觀念，不執著于種姓是永恒不變的觀念。如果有人能夠這樣觀照，就應當知道這個人能夠修習忍辱；這樣修習之後，內心會感到歡喜。有智慧的人，如果遇到惡意的辱罵，應當這樣想：『這些辱罵的字，不是同時產生的，第一個字發出的時候，後面的字還沒有產生，後面的字產生的時候，第一個字已經消失了，如果不是同時產生的，怎麼能說是辱罵呢？只不過是風的聲音罷了，我為什麼要生氣呢？我現在這個身體是五陰（色、受、想、行、識）和合而成的，如果四陰（受、想、行、識）不顯現，就無法被辱罵，色陰（物質）是十分和合而有的，這樣和合，唸唸不停留，如果不停留，誰來承受辱罵呢？而且辱罵的人，只不過是一口氣罷了。風也有兩種：有內在的風，有外在的風，我對外在的風都不生氣，為什麼對內在的風要生氣呢？世間的辱罵，也有兩種：一種是真實的，一種是虛假的。如果說的是真實的，真實的有什麼好生氣的呢！如果說的是虛假的，虛假的讓他自己去罵吧，與我無關，我為什麼要生氣呢！如果我生氣，就是我自己作惡。為什麼呢？因為嗔恚的緣故會墮入三惡道（地獄、餓鬼、畜生）。如果我在三惡道中遭受痛苦，那就是自'
【English Translation】 English version: At that time, their hearts were without any thought of seeking reward. Even though the Bodhisattva performs such acts of forbearance, it is not for present benefit, but for future benefit. If others treat them with kindness, they repay with kindness; if others treat them with evil, they do not retaliate with evil.
'Good man! There is forbearance that is not Pāramitā (perfection, reaching the other shore), there is Pāramitā that is not forbearance, there is that which is both forbearance and Pāramitā, and there is that which is neither forbearance nor Pāramitā. What forbearance is not Pāramitā? It is worldly forbearance, and the forbearance practiced by Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment through their own efforts). What Pāramitā is not forbearance? It is Dhyāna Pāramitā (perfection of meditation). What is both forbearance and Pāramitā? It is when one's head, eyes, hands, and feet are cut off, and yet not a single thought of anger arises, as well as Dāna Pāramitā (perfection of giving), Śīla Pāramitā (perfection of morality), and Prajñā Pāramitā (perfection of wisdom). What is neither forbearance nor Pāramitā? It is the upholding of precepts and giving practiced by Śrāvakas and Pratyekabuddhas.'
'Good man! If one wishes to cultivate forbearance, one should first break down arrogance, anger, and delusion, and not cling to the notions of 'I' and 'what is mine,' nor to the notion that lineage is permanent. If one can contemplate in this way, one should know that this person can cultivate forbearance; having cultivated in this way, the heart will be filled with joy. A wise person, when encountering malicious insults, should think thus: 'These insulting words do not arise all at once; when the first word is uttered, the subsequent words have not yet arisen; when the subsequent words arise, the first word has already ceased. If they do not arise simultaneously, how can it be called an insult? It is merely the sound of wind; why should I be angry? This body of mine is a combination of the five skandhas (form, feeling, perception, mental formations, consciousness); if the four skandhas (feeling, perception, mental formations, consciousness) are not manifest, then it cannot be insulted. The form skandha (matter) is a combination of ten parts; such a combination is constantly changing, without stopping. If it does not stop, who is there to receive the insult? Moreover, the one who insults is merely a breath of air. Wind is also of two kinds: internal and external. I do not become angry at external wind; why should I become angry at internal wind? Worldly insults are also of two kinds: true and false. If what is said is true, what is there to be angry about! If what is said is false, let the falsehood be its own insult; it has nothing to do with me, why should I be angry! If I am angry, I am creating evil for myself. Why? Because anger leads to the three evil realms (hell, hungry ghosts, animals). If I suffer in those three evil realms, it is self'
作自受苦報，是故說言一切善惡皆因我身。』
「善男子！生忍因緣有五事：一者、惡來不報，二者、觀無常想，三者、修于慈悲，四者、心不放逸，五者、斷除瞋恚。善男子！若人能成如是五事，當知是人能修忍辱。若人軟言，凈身口業，和顏悅色，先意問訊，能觀一切苦樂因緣，當知是人能修忍辱。若能修空三昧，觀諸眾生悉是無常，受苦等想；彼罵辱時，能觀罵者如狂如癡，稚小無智，當知是人能修忍辱。智人當觀：勝我者罵，我不應瞋。何以故？我若瞋者，或奪我命。若不如者，瞋亦不應報。何以故？非疇匹故，我若報者，辱我身口。譬如有人授毒與他，人無責者，如其自服，人則嗤笑。我亦如是，若瞋彼者，當於未來受大苦惱，一切聖人悉當責我。以是因緣，我身若被截斫分離，不應生瞋。應當深觀往業因緣，當修慈悲憐愍一切。如是小事不能忍者，我當云何能調眾生？忍辱即是菩提正因，阿耨多羅三藐三菩提即是忍果，我若不種如是種子，云何獲得如是正果！
「善男子！若有智人樂修忍辱，是人常得顏色和悅，好樂喜戲，人見歡喜，睹之無厭，于受化者，心不貪著。智人見怨以惡來加，當發善愿，愿彼怨者未來之世為我父母、兄弟、親戚，莫於我所生憎怨想。復當觀察：若人形殘，顏色丑
【現代漢語翻譯】 現代漢語譯本：'自己造作承受苦報，所以說一切善惡都因我自身。'
'善男子！生起忍辱的因緣有五件事：第一，別人以惡相待不報復；第二，觀察無常的道理；第三，修習慈悲心；第四，內心不放縱懈怠；第五，斷除嗔恚。善男子！如果有人能夠成就這五件事，應當知道這個人能夠修習忍辱。如果有人言語柔和，凈化身口意三業，和顏悅色，先主動問候，能夠觀察一切苦樂的因緣，應當知道這個人能夠修習忍辱。如果能夠修習空三昧（śūnyatā-samādhi，證悟空性的禪定），觀察一切眾生都是無常的，承受痛苦等等；當別人謾罵侮辱時，能夠觀察謾罵者如同瘋狂癡呆，年幼無知，應當知道這個人能夠修習忍辱。有智慧的人應當觀察：勝過我的人謾罵，我不應該嗔恨。為什麼呢？因為我如果嗔恨，或許會被奪取性命。如果不如我的人謾罵，嗔恨也不應該報復。為什麼呢？因為不是同等地位的對手，我如果報復，就會侮辱我的身口。譬如有人把毒藥交給別人，別人沒有責怪他，如果自己服用了，人們就會嘲笑。我也像這樣，如果嗔恨對方，將來會遭受巨大的苦惱，一切聖人都會責備我。因為這個緣故，我的身體即使被截斷分離，也不應該生起嗔恨。應當深刻觀察往昔的業力因緣，應當修習慈悲憐憫一切眾生。像這樣的小事都不能忍耐，我將如何調伏眾生呢？忍辱就是菩提（bodhi，覺悟）的正因，阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）就是忍辱的果報，我如果不種下這樣的種子，如何獲得這樣的正果！'
'善男子！如果有智慧的人喜歡修習忍辱，這個人常常能夠保持容顏和悅，喜愛嬉戲，人們見了歡喜，看了不厭倦，對於接受教化的人，內心不貪戀執著。有智慧的人見到怨家以惡行加害，應當發起善愿，愿那些怨家未來世成為我的父母、兄弟、親戚，不要對我產生憎恨怨懟的想法。還要進一步觀察：如果有人形體殘缺，容貌醜陋，'
【English Translation】 English version: 'Suffering is the retribution for one's own actions; therefore, it is said that all good and evil arise from my own body.'
'Good man! There are five causes and conditions for the arising of forbearance: first, not retaliating against evil; second, contemplating the thought of impermanence; third, cultivating loving-kindness and compassion; fourth, not being lax in mind; fifth, cutting off anger and hatred. Good man! If a person can accomplish these five things, know that this person can cultivate forbearance. If a person speaks softly, purifies the karma of body, speech, and mind, is gentle and pleasant in countenance, proactively inquires after others' well-being, and can contemplate the causes and conditions of all suffering and happiness, know that this person can cultivate forbearance. If one can cultivate the samadhi of emptiness (śūnyatā-samādhi, meditation on emptiness), contemplating that all sentient beings are impermanent, experiencing suffering, and so on; when others curse and insult, being able to view the curser as mad, foolish, childish, and ignorant, know that this person can cultivate forbearance. A wise person should contemplate: if someone superior to me curses, I should not be angry. Why? Because if I am angry, they might take my life. If someone inferior to me curses, retaliation is also not appropriate. Why? Because they are not an equal match; if I retaliate, I will disgrace my body and speech. It is like someone handing poison to another; if the person is not blamed, but then consumes it themselves, people will laugh. I am also like this; if I am angry with them, I will suffer great distress in the future, and all the sages will blame me. For this reason, even if my body is cut apart and separated, I should not give rise to anger. I should deeply contemplate the causes and conditions of past karma, and I should cultivate loving-kindness and compassion for all beings. If I cannot endure such small matters, how can I tame sentient beings? Forbearance is the direct cause of bodhi (bodhi, enlightenment), and anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment) is the fruit of forbearance. If I do not plant such seeds, how can I obtain such a right fruit!'
'Good man! If a wise person delights in cultivating forbearance, that person will always have a harmonious and joyful countenance, delight in joyful play, and people will be happy to see them, never tiring of beholding them, and will not be attached to those who are being converted. When a wise person sees an enemy adding evil, they should make a good vow, wishing that those enemies will be my parents, siblings, and relatives in future lives, and not generate thoughts of hatred and resentment towards me. Furthermore, one should observe: if someone is physically disabled, ugly in appearance,'
惡，諸根不具，乏于財物，當知皆從瞋因緣得，我今云何不修忍辱？以是因緣，智者應當深修忍德。
「善男子！菩薩摩訶薩修忍辱時，常樂觀察生死罪過，樂修法行，勤于精進，讀誦書寫如來正典，供養師長有德之人，能瞻病苦，修于慈悲，憐愍一切，見苦惱者，能令遠離。常樂出家，乃至盡壽持戒、精進，攝持六根，不令得起煩惱因緣，寧捨身命，終不毀戒。若他有事，樂為營理，常有慚愧，樂贊忍德。為調眾生堪忍眾苦，于怨尚能忍于惡事，況復親所！能忍二瞋：一、眾生瞋，二、非眾生瞋。捨己樂具，令眾得樂，不念多惡，不忘少善，遠離兩舌，前後默然不說彼短，說煩惱過令眾得離，他所不喜不為說之，凈身、口、意，了諸罪業。若客煩惱因緣作罪，作已慚愧，心生悔恨。
「善男子！菩薩二種：一者、在家，二者、出家。出家菩薩修凈忍辱，是不為難；在家修忍，是乃為難。何以故？在家之人多惡因緣所纏繞故。」
優婆塞戒經毗梨耶波羅蜜品第二十六
善生言：「世尊！菩薩摩訶薩能修六波羅蜜，誰為正因？」
「善男子！若善男子善女人，已生惡法為欲壞之，未生惡法為遮不起，未生善法為令速生，已生善法為令增廣，勤修精進，是名精進。如是精進、即是修行六波
【現代漢語翻譯】 現代漢語譯本 身體殘缺，六根不全，缺乏財物，應當知道這些都是從嗔恨的因緣而產生的。我現在怎麼能不修習忍辱呢？因為這個原因，有智慧的人應當深入修習忍辱的功德。
『善男子！菩薩摩訶薩修習忍辱的時候，常常喜歡觀察生死的罪過，喜歡修習佛法，勤奮精進，讀誦書寫如來的正典，供養師長和有德之人，能夠照顧病苦之人，修習慈悲之心，憐憫一切眾生，見到有苦惱的人，能夠使他們遠離痛苦。常常喜歡出家，乃至終身持戒、精進，攝持六根（眼、耳、鼻、舌、身、意），不讓它們產生煩惱的因緣，寧願捨棄身命，也終究不毀壞戒律。如果他人有事，樂於為他們經營處理，常常心懷慚愧，喜歡讚歎忍辱的功德。爲了調伏眾生，能夠忍受各種痛苦，對於怨敵尚且能夠忍受惡事，更何況是親人呢！能夠忍受兩種嗔恨：一、眾生的嗔恨，二、非眾生的嗔恨。捨棄自己的快樂，讓眾生得到快樂，不記念別人眾多的惡行，不忘記別人少許的善行，遠離兩舌，前後都保持沉默，不說別人的缺點，宣說煩惱的過患，使眾生得以遠離，他人不喜歡的事情，不為他們說。清凈身、口、意，瞭解各種罪業。如果因為外來的煩惱因緣而造作罪業，造作之後心懷慚愧，心中產生後悔。』
『善男子！菩薩有兩種：一者、在家菩薩，二者、出家菩薩。出家菩薩修習清凈的忍辱，這並不困難；在家菩薩修習忍辱，這才是困難的。為什麼呢？因為在家之人常常被各種惡的因緣所纏繞。』
《優婆塞戒經·毗梨耶波羅蜜品》第二十六
善生（一位佛弟子）說：『世尊！菩薩摩訶薩能夠修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），誰是真正的根本原因呢？』
『善男子！如果善男子善女人，已經生起的惡法，爲了破壞它；未生起的惡法，爲了遮止它不生起；未生起的善法，爲了使它迅速生起；已經生起的善法，爲了使它增長廣大，勤奮修習精進，這叫做精進。這樣的精進，就是修習六波羅
【English Translation】 English version To be deformed, with incomplete faculties, and lacking wealth, know that all these arise from the cause of anger. How can I not cultivate forbearance now? For this reason, wise people should deeply cultivate the virtue of forbearance.
'Good man! When a Bodhisattva-Mahasattva cultivates forbearance, he constantly delights in observing the faults of birth and death, delights in cultivating the Dharma, diligently strives, reads and writes the Tathagata's (another name for Buddha) correct scriptures, makes offerings to teachers and virtuous people, is able to care for the sick, cultivates compassion, has pity for all beings, and when he sees those who are suffering, he is able to lead them away from suffering. He constantly delights in leaving home, and even to the end of his life, he upholds the precepts, strives diligently, controls the six senses (eye, ear, nose, tongue, body, and mind), not allowing them to give rise to causes of affliction, and would rather give up his life than break the precepts. If others have matters, he is happy to manage and handle them, constantly has shame and remorse, and delights in praising the virtue of forbearance. In order to tame sentient beings, he is able to endure all kinds of suffering, and is even able to endure evil deeds from enemies, let alone from relatives! He is able to endure two kinds of anger: first, the anger of sentient beings; second, the anger of non-sentient beings. He gives up his own pleasures to let sentient beings obtain pleasure, does not remember the many evil deeds of others, does not forget the few good deeds of others, stays away from double-tongued speech, remains silent before and after, does not speak of others' shortcomings, proclaims the faults of afflictions to let sentient beings be free from them, and does not speak of what others do not like. He purifies his body, speech, and mind, and understands all sinful deeds. If he commits sins because of external causes of affliction, he feels ashamed and remorseful after committing them, and his heart gives rise to regret.'
'Good man! There are two kinds of Bodhisattvas: first, the Bodhisattva at home; second, the Bodhisattva who has left home. It is not difficult for a Bodhisattva who has left home to cultivate pure forbearance; it is difficult for a Bodhisattva at home to cultivate forbearance. Why? Because people at home are often entangled by various evil causes.'
Upasaka Precept Sutra, Chapter 26 on Virya Paramita (Perfection of Diligence)
Shan Sheng (a disciple of the Buddha) said: 'World Honored One! Bodhisattva-Mahasattvas are able to cultivate the Six Paramitas (Perfections: Generosity, Discipline, Patience, Diligence, Concentration, Wisdom), who is the true fundamental cause?'
'Good man! If a good man or good woman, for evil dharmas (teachings/phenomena) that have already arisen, wishes to destroy them; for evil dharmas that have not yet arisen, wishes to prevent them from arising; for good dharmas that have not yet arisen, wishes to make them arise quickly; for good dharmas that have already arisen, wishes to make them increase and expand, diligently cultivates diligence, this is called diligence. Such diligence is the cultivation of the Six Paramitas.'
羅蜜之正因也。是勤精進，能脫一切諸煩惱界。
「善男子！若能受於三惡道苦，當知是人真實能修毗梨耶波羅蜜，平等修集，不急不緩。精進二種：一、正，二、邪。菩薩遠離邪精進已，修正精進。修信、施、戒、聞慧、慈悲，名正精進；至心常作，三時無悔，于善法所不生知足，所學世法及出世法，一切皆名正精進也。菩薩雖復不惜身命，然為護法，應當愛惜。身四威儀常修如法，修善法時心無懈息，失身命時不捨如法。若能到於六事彼岸，悉是精進之因緣也。若自讀誦、書寫、思惟十二部經，名自為法勤行精進；若能以是轉化眾生令調伏者，名為他法勤行精進。若為菩提修菩提道，佈施、持戒、多聞智慧，修學世法，供養父母、師長、有德之人，修舍摩陀、毗婆舍那，讀誦、書寫十二部經，復能遠離貪、恚、癡等，名為菩提勤行精進。如是悉名為正精進，是名六波羅蜜之正因也。
「善男子！懈怠之人，不能一時一切佈施，不能持戒，勤行精進，攝心念定忍于惡事，分別善惡，是故我言六波羅蜜因於精進。」
「善男子！有勤精進非波羅蜜，有波羅蜜非勤精進，有亦精進亦波羅蜜，有非精進非波羅蜜。精進非波羅蜜者，如邪精進，善事精進，聲聞、緣覺所有精進。有波羅蜜非精進者，所謂般
【現代漢語翻譯】 現代漢語譯本：這是毗梨耶波羅蜜（Virya Paramita，精進波羅蜜）的正因。這是勤奮精進，能夠脫離一切煩惱的境界。
『善男子！如果能夠承受三惡道的痛苦，應當知道這個人真正能夠修習毗梨耶波羅蜜，平等地修習積累，不急不緩。精進有兩種：一是正精進，二是邪精進。菩薩遠離邪精進之後，修習正精進。修習信心、佈施、持戒、聽聞、智慧、慈悲，這叫做正精進；至誠懇切地經常去做，一天三次都沒有後悔，對於善法不生滿足之心，所學習的世間法和出世間法，一切都叫做正精進。菩薩即使不愛惜自己的身命，但是爲了守護佛法，也應當愛惜。身體的四種威儀經常如法地修習，修習善法的時候心中沒有懈怠，即使失去身命也不捨棄如法。如果能夠到達六事（六波羅蜜）的彼岸，都是精進的因緣。如果自己讀誦、書寫、思惟十二部經，叫做自己為法勤行精進；如果能夠用這些佛法轉化眾生，使他們得到調伏，叫做為他人勤行精進。如果爲了菩提（Bodhi，覺悟）修習菩提道，佈施、持戒、多聞、智慧，修學世間法，供養父母、師長、有德之人，修習奢摩他（Samatha，止）和毗婆舍那（Vipassana，觀），讀誦、書寫十二部經，又能遠離貪、嗔、癡等煩惱，叫做為菩提勤行精進。這些都叫做正精進，是六波羅蜜的正因。』
『善男子！懈怠的人，不能一時做到一切佈施，不能持戒，勤奮精進，攝心念定，忍受惡事，分別善惡，所以我說六波羅蜜是由於精進而產生的。』
『善男子！有勤奮精進但不是波羅蜜，有波羅蜜但不是勤奮精進，有既是精進又是波羅蜜，有既不是精進也不是波羅蜜。精進但不是波羅蜜的，比如邪精進，善事精進，聲聞（Sravaka，阿羅漢）和緣覺（Pratyekabuddha，辟支佛）所有的精進。有波羅蜜但不是精進的，比如般若
【English Translation】 English version: This is the true cause of Virya Paramita (Perfection of Effort). It is diligent effort that can liberate one from all realms of affliction.
'Good man! If one can endure the suffering of the three evil paths, know that this person can truly cultivate Virya Paramita, cultivating and accumulating it equally, neither hastily nor slowly. There are two types of effort: one is right effort, and the other is wrong effort. After a Bodhisattva has distanced themselves from wrong effort, they cultivate right effort. Cultivating faith, giving, morality, learning, wisdom, loving-kindness, and compassion is called right effort; sincerely and constantly doing these things, without regret at any time, not being content with good dharmas, and learning all worldly and supramundane dharmas are all called right effort. Although a Bodhisattva does not cherish their own life, they should cherish it in order to protect the Dharma. The four postures of the body should always be cultivated according to the Dharma, and the mind should not be lazy when cultivating good dharmas, and one should not abandon the Dharma even when losing one's life. If one can reach the other shore of the six perfections, all are causes and conditions of effort. If one personally recites, writes, and contemplates the twelve divisions of scriptures, it is called diligently practicing effort for the Dharma for oneself; if one can transform sentient beings with these teachings and cause them to be tamed, it is called diligently practicing effort for the Dharma for others. If one cultivates the Bodhi path for Bodhi (Enlightenment), giving, upholding precepts, learning widely, wisdom, studying worldly dharmas, making offerings to parents, teachers, and virtuous people, cultivating Samatha (tranquility) and Vipassana (insight), reciting and writing the twelve divisions of scriptures, and also being able to distance oneself from greed, hatred, delusion, etc., it is called diligently practicing effort for Bodhi. All of these are called right effort, and this is the true cause of the six Paramitas.'
'Good man! A lazy person cannot give everything at once, cannot uphold precepts, diligently practice effort, collect the mind and concentrate on stillness, endure evil deeds, and distinguish between good and evil, therefore I say that the six Paramitas arise from effort.'
'Good man! There is diligent effort that is not a Paramita, there is a Paramita that is not diligent effort, there is both effort and a Paramita, and there is neither effort nor a Paramita. Effort that is not a Paramita is like wrong effort, effort in good deeds, and the effort of Sravakas (Arhats) and Pratyekabuddhas (Solitary Buddhas). A Paramita that is not effort is like Prajna (wisdom).
若波羅蜜。有亦精進亦波羅蜜者，所謂佈施、持戒、忍辱、精進、禪等五波羅蜜。有非精進非波羅蜜者，一切凡夫、聲聞、緣覺佈施、持戒、忍辱、禪定、智慧及余善法。
「善男子！菩薩有二種：一者、在家，二者、出家。出家菩薩修勤精進，是不為難；在家修進，是乃為難。何以故？在家之人多惡因緣所纏繞故。」
優婆塞戒經禪波羅蜜品第二十七
善生言：「世尊！菩薩摩訶薩修禪波羅蜜，云何禪定？」
「善男子！禪定即戒、慈、悲、喜、舍，遠離諸結，修集善法，是名禪定。善男子！若離禪定，尚不能得一切世事，況出世事？是故應當至心修集。」
「菩薩欲得禪波羅蜜，先當親近真善知識，修集三昧方便之道；所謂戒戒、攝諸根戒，斷于邪命，如法而住。隨順師教，于善法所不生知足，修行善時心無休息。常樂寂靜，遠離五蓋，心樂思惟觀生死過，常修善法至心不廢，具足正念，斷諸放逸。省于言語，亦損眠、食，心凈、身凈。不親惡友，不與惡交，不樂世事。知時、知法，了知自身。觀心數法，若有喜相、愁相、瞋相、軟相、堅相，知已能除，猶如金師，善知冷熱，不令失所。樂甘露味，雖處世法，身心不勤，猶如須彌，不為四風之所傾動。正念堅固，亦見知覺有為多
【現代漢語翻譯】 現代漢語譯本：如果說是精進波羅蜜（Vīrya-pāramitā，精進到彼岸），也有屬於精進的波羅蜜，即佈施（Dāna，給予）、持戒（Śīla，道德行為）、忍辱（Kṣānti，忍耐）、精進、禪定（Dhyāna，冥想）等五種波羅蜜。也有既非精進也非波羅蜜的情況，即一切凡夫、聲聞（Śrāvaka，聽聞者）、緣覺（Pratyekabuddha，獨覺者）的佈施、持戒、忍辱、禪定、智慧（Prajñā，智慧）以及其他善法。
『善男子！菩薩（Bodhisattva，覺悟的存在）有兩種：一者，在家；二者，出家。出家菩薩修習勤奮精進，這並不困難；在家菩薩修習精進，這才是困難的。為什麼呢？因為在家之人多被惡劣的因緣所纏繞。』
《優婆塞戒經·禪波羅蜜品》第二十七
善生問道：『世尊！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）修習禪波羅蜜，什麼是禪定呢？』
『善男子！禪定就是戒、慈（Maitrī，友善）、悲（Karuṇā，憐憫）、喜（Muditā，喜悅）、舍（Upekṣā，平靜），遠離各種煩惱，修集各種善法，這就叫做禪定。善男子！如果離開了禪定，尚且不能獲得一切世俗之事，更何況是出世之事呢？因此應當至誠修習。』
『菩薩想要獲得禪波羅蜜，首先應當親近真正的善知識（Kalyāṇa-mitta，良師益友），修集三昧（Samādhi，專注）的方便之道；即是持戒、攝持諸根的戒律，斷除邪命（不正當的謀生手段），如法而住。隨順師長的教導，對於善法不生滿足之心，修行善法時內心沒有休息。常常喜好寂靜，遠離五蓋（五種障礙），內心樂於思惟觀察生死的過患，常常修習善法至誠不懈，具足正念（正確的念頭），斷除各種放逸。減少言語，也減少睡眠和飲食，心清凈、身清凈。不親近惡友，不與惡人交往，不喜好世俗之事。知曉時節、知曉法理，瞭解自身。觀察心所生起的各種法，如果有了喜悅之相、憂愁之相、嗔怒之相、柔軟之相、堅硬之相，知道之後能夠去除，就像金匠一樣，善於知道冷熱，不讓它失去控制。喜愛甘露之味，雖然身處世俗之法中，身心卻不為之所動，猶如須彌山（Sumeru，世界的中心），不被狂風所傾動。正念堅固，也能覺察到有為法（Saṃskṛta，因緣和合而成的事物）的眾多過患。』
【English Translation】 English version: If we speak of Vīrya-pāramitā (Perfection of Effort), there are also perfections of effort, namely the five perfections of giving (Dāna), moral conduct (Śīla), patience (Kṣānti), effort, and meditation (Dhyāna). There are also things that are neither effort nor perfections, namely the giving, moral conduct, patience, meditation, wisdom (Prajñā), and other good deeds of all ordinary people, Śrāvakas (Hearers), and Pratyekabuddhas (Solitary Buddhas).
'Good man! There are two kinds of Bodhisattvas (Enlightenment Beings): one is a householder, and the other is a renunciate. It is not difficult for a renunciate Bodhisattva to cultivate diligent effort; it is difficult for a householder to cultivate effort. Why? Because householders are often entangled by evil conditions.'
Upāsaka Precepts Sutra, Chapter 27 on the Perfection of Meditation
Shansheng asked: 'World Honored One! How does a Bodhisattva-mahāsattva (Great Bodhisattva) cultivate the Perfection of Meditation? What is meditation?'
'Good man! Meditation is precepts, loving-kindness (Maitrī), compassion (Karuṇā), joy (Muditā), and equanimity (Upekṣā), being far from all defilements, and cultivating all good dharmas. This is called meditation. Good man! If one is without meditation, one cannot even attain worldly matters, let alone supramundane matters. Therefore, one should cultivate it with utmost sincerity.'
'If a Bodhisattva wishes to attain the Perfection of Meditation, he should first draw near to true good teachers (Kalyāṇa-mitta), and cultivate the expedient path of Samādhi (Concentration); that is, upholding precepts, restraining the senses, abandoning wrong livelihood, and abiding in accordance with the Dharma. Following the teacher's instructions, not being content with good dharmas, and not resting in mind when cultivating good deeds. Always delighting in tranquility, being far from the five coverings (five hindrances), delighting in contemplating the faults of birth and death, constantly cultivating good dharmas with utmost sincerity and without fail, being complete with right mindfulness, and abandoning all laxity. Being sparing in speech, also reducing sleep and food, with a pure mind and a pure body. Not befriending evil friends, not associating with evil people, and not delighting in worldly matters. Knowing the time, knowing the Dharma, and understanding oneself. Observing the mental states, if there are signs of joy, sorrow, anger, softness, or hardness, knowing them and being able to remove them, just like a goldsmith who knows the cold and heat well, not letting it get out of control. Delighting in the taste of nectar, although dwelling in worldly dharmas, the body and mind are not diligent, like Mount Sumeru (the center of the world), not being moved by the winds. Right mindfulness is firm, and also seeing and knowing that conditioned phenomena (Saṃskṛta) have many faults.'
過。若人樂修如是三昧不休不息，當知是人能具足得；譬如攢火，以不息故，火則易得。」
「善男子！若離三昧欲得世法、出世菩提，無有是處。善男子！一切三昧，即是一切善法根本，以是因緣，應當攝心！如人執鏡，則見一切善惡之事，是故三昧名菩提道之莊嚴也。受身心樂，名為三昧；不增不減，名等三昧。從初骨觀乃至得阿耨多羅三藐三菩提，皆名三昧。是三昧有四緣：一者、從欲，二者、從精進，三者、從心，四者、從慧。是四緣故，得無量福，增一切善。復有三種：一者、從聞，二者、從思，三者、從修；從是三法漸漸而生。復有三時：所謂生時、住時、增時。善男子！欲界之中，有三昧子，是子因緣，得三菩提。是三昧者，有退、住、增，若在四禪，性則堅固。從初乃至非想非非想處，上地勝下，次第如是。根本禪中則有喜樂，非中間禪。六通亦爾，在於根本，不在余處。是三昧名菩提莊嚴，因是三昧，能得學道及無學道，四無量心、三解脫門，自利利他，無量神足，知他心智，能調眾生，無量智慧，五根三昧，轉鈍為利，斷於一切生老病死，能得成就一切種智，見諸法性，如羅縠視。
「善男子！智者應當作如是觀：一切煩惱是我大怨。何以故？因是煩惱能破自他，以是因緣，我當修
【現代漢語翻譯】 現代漢語譯本：『如果有人喜歡修習這樣的三昧（Samadhi，定），不停止不間斷，應當知道這個人能夠完全獲得；譬如鉆木取火，因為不停止的緣故，火就容易得到。』 『善男子！如果離開三昧（Samadhi，定）想要獲得世間的法和出世間的菩提（Bodhi，覺悟），這是不可能的。善男子！一切三昧（Samadhi，定），就是一切善法的根本，因為這個因緣，應當收攝心！如人拿著鏡子，就能看見一切善惡的事情，所以三昧（Samadhi，定）名為菩提（Bodhi，覺悟）道的莊嚴。感受身心的快樂，名為三昧（Samadhi，定）；不增加也不減少，名為平等三昧（Samadhi，定）。從最初的白骨觀直到獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），都名為三昧（Samadhi，定）。這三昧（Samadhi，定）有四種因緣：一者，從慾望而來；二者，從精進而來；三者，從心而來；四者，從智慧而來。因為這四種因緣，得到無量的福報，增長一切善法。又有三種：一者，從聽聞而來；二者，從思考而來；三者，從修習而來；從這三種法漸漸產生。又有三個時期：所謂生起時、住持時、增長時。善男子！欲界之中，有三昧（Samadhi，定）的種子，因為這種子因緣，得到三菩提（Bodhi，覺悟）。這三昧（Samadhi，定），有退步、住止、增長，如果在四禪（Dhyana，禪定）中，性質就堅固。從最初直到非想非非想處，上面的境界勝過下面的境界，次第就是這樣。根本禪（Dhyana，禪定）中有喜樂，中間禪（Dhyana，禪定）則沒有。六神通也是這樣，在於根本禪（Dhyana，禪定），不在其他地方。這三昧（Samadhi，定）名為菩提（Bodhi，覺悟）的莊嚴，因為這三昧（Samadhi，定），能夠得到學道和無學道，四無量心、三解脫門，自利利他，無量的神足，知他人心智，能夠調伏眾生，無量的智慧，五根三昧（Samadhi，定），轉鈍為利，斷除一切生老病死，能夠成就一切種智，看見諸法的本性，如隔著羅縠觀看。』 『善男子！有智慧的人應當這樣觀察：一切煩惱是我的大怨敵。為什麼呢？因為這煩惱能夠破壞自己和他人，因為這個因緣，我應當修習。
【English Translation】 English version: 『If someone delights in cultivating such Samadhi (concentration), without ceasing or interrupting, know that this person can fully attain it; just as drilling for fire, because it does not stop, fire is easily obtained.』 『Good man! If one wishes to attain worldly dharmas and supramundane Bodhi (enlightenment) apart from Samadhi (concentration), there is no such possibility. Good man! All Samadhis (concentrations) are the root of all good dharmas. Because of this cause, one should gather the mind! Just as a person holding a mirror can see all good and evil things, so Samadhi (concentration) is called the adornment of the path to Bodhi (enlightenment). Experiencing joy of body and mind is called Samadhi (concentration); neither increasing nor decreasing is called equal Samadhi (concentration). From the initial contemplation of bones until attaining Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), all are called Samadhi (concentration). This Samadhi (concentration) has four conditions: first, from desire; second, from diligence; third, from mind; fourth, from wisdom. Because of these four conditions, one obtains immeasurable blessings and increases all good. There are also three kinds: first, from hearing; second, from thinking; third, from cultivation; from these three dharmas, it gradually arises. There are also three times: the time of arising, the time of abiding, and the time of increasing. Good man! Within the desire realm, there is a seed of Samadhi (concentration). Because of this seed, one attains the three Bodhis (enlightenments). This Samadhi (concentration) has decline, abiding, and increase. If it is in the four Dhyanas (meditative states), its nature is firm. From the beginning up to the realm of neither perception nor non-perception, the higher realm surpasses the lower realm, in that order. In the fundamental Dhyana (meditative state), there is joy and happiness, but not in the intermediate Dhyana (meditative state). The six superknowledges are also like this, residing in the fundamental Dhyana (meditative state), not in other places. This Samadhi (concentration) is called the adornment of Bodhi (enlightenment). Because of this Samadhi (concentration), one can attain the path of learning and the path of no-more-learning, the four immeasurable minds, the three doors of liberation, benefit oneself and others, immeasurable supernatural powers, the wisdom of knowing others' minds, the ability to tame sentient beings, immeasurable wisdom, the Samadhi (concentration) of the five roots, turning dullness into sharpness, cutting off all birth, old age, sickness, and death, being able to accomplish all-knowing wisdom, and seeing the nature of all dharmas as if looking through a net.』 『Good man! A wise person should contemplate thus: all afflictions are my great enemies. Why? Because these afflictions can harm oneself and others. Because of this cause, I should cultivate.』
集慈悲之心，為欲利益諸眾生故，為得無量純善法故。若有說言：離於慈悲得善法者，無有是處。如是慈悲能斷不善，能令眾生離苦受樂，能壞欲界。是慈若能緣于欲界，名欲界慈。
「善男子！眾生若能修集慈心，是人當得無量功德。修慈心時，若能先於怨中施安，是名修慈。善男子！一切眾生凡有三聚：一者、怨，二者、親，三者、中；如是三聚，名為慈緣。修慈之人，先從親起，欲令受樂；此觀既成，都及怨家。善男子！起慈心時，有因戒起，有因施起；若能觀怨作子想者，是名得慈。善男子！慈唯能緣，不能救苦；悲則不爾，亦緣亦救。善男子！若能觀怨一毫之善，不見其惡，當知是人名為習慈。若彼怨家設遇病苦，能往問訊瞻療所患，給其所須，當知是人能善修慈。善男子！若能修忍，當知即是修慈因緣。如是慈心，即是一切安樂因緣。若能修慈，當知是人能破一切憍慢因緣，能行施、戒、忍辱、精進、禪定、智慧，如法修行。若人修定，當知是人修梵福德；得梵身故，名梵福德。若人能觀生死過罪、涅槃功德，是人足下所履糞土，應當頂戴。是人難忍能忍，難施能施，難作能作，是人能修四禪、四空及八解脫。復作是念：『一切眾生身口意惡，未來若受苦惱報者，悉令我受；若我所有善果報者，悉
【現代漢語翻譯】 現代漢語譯本： 發起慈悲之心，是爲了利益一切眾生，爲了獲得無量純凈善良的功德。如果有人說：離開慈悲之心可以獲得善良的功德，這是不可能的。這樣的慈悲之心能夠斷除不善，能夠使眾生脫離痛苦獲得快樂，能夠摧毀欲界。這種慈悲如果能夠緣于欲界，就叫做欲界慈。
『善男子！眾生如果能夠修習積聚慈心，這個人應當獲得無量的功德。修習慈心的時候，如果能夠先對怨敵施予安樂，這叫做修習慈心。善男子！一切眾生大致分為三類：第一類是怨敵，第二類是親人，第三類是不親不疏的人；這三類人，被稱為慈心的對象。修習慈心的人，先從親人開始，希望他們得到快樂；這種觀想一旦成就，就普及到怨敵。善男子！生起慈心的時候，有因為持戒而生起的，有因為佈施而生起的；如果能夠把怨敵看作自己的孩子一樣，這叫做得到了慈心。善男子！慈心只能作為一種緣，不能救度痛苦；悲心則不是這樣，既能作為一種緣，也能救度痛苦。善男子！如果能夠看到怨敵身上哪怕一絲一毫的優點，而不去看他的缺點，應當知道這個人叫做學習慈心。如果那個怨敵恰巧遇到疾病痛苦，能夠前去慰問探視，照顧治療他的疾病，供給他的所需，應當知道這個人能夠很好地修習慈心。善男子！如果能夠修習忍辱，應當知道這就是修習慈心的因緣。這樣的慈心，就是一切安樂的因緣。如果能夠修習慈心，應當知道這個人能夠破除一切驕慢的因緣，能夠如法修行佈施、持戒、忍辱、精進、禪定、智慧。如果有人修習禪定，應當知道這個人修習了梵天的福德；因為得到了梵天的身體，所以叫做梵福德。如果有人能夠觀察生死的過患罪惡、涅槃的功德，這個人的腳下所踩的糞土，也應當頂戴敬奉。這個人難忍能夠忍耐，難捨能夠施捨，難做能夠做到，這個人能夠修習四禪、四空以及八解脫。』 又這樣想：『一切眾生身口意所造的惡業，未來如果將要承受苦惱的果報，都讓我來承受；如果我所有的一切善良的果報，都
【English Translation】 English version: Generating a compassionate mind is for the benefit of all sentient beings, and for obtaining immeasurable pure and virtuous qualities. If someone says: 'One can obtain virtuous qualities apart from compassion,' there is no such possibility. Such compassion can sever unwholesomeness, enable sentient beings to be free from suffering and experience happiness, and destroy the desire realm. If this compassion can be directed towards the desire realm, it is called desire realm compassion.
'Good man! If sentient beings can cultivate and accumulate a compassionate mind, that person should obtain immeasurable merit. When cultivating a compassionate mind, if one can first bestow peace and happiness upon enemies, this is called cultivating compassion. Good man! All sentient beings generally fall into three categories: first, enemies; second, relatives; and third, neutrals; these three categories are called the objects of compassion. A person who cultivates compassion starts with relatives, wishing them to receive happiness; once this contemplation is accomplished, it extends to enemies. Good man! When arising a compassionate mind, there are those that arise from precepts, and those that arise from giving; if one can regard enemies as one's own children, this is called attaining compassion. Good man! Compassion can only serve as a condition, it cannot save from suffering; but not so with sorrow, it both serves as a condition and saves. Good man! If one can see even a hair's breadth of goodness in an enemy, and not see their evil, know that this person is called practicing compassion. If that enemy happens to encounter illness and suffering, and one can go to inquire and visit, care for and treat their illness, and provide what they need, know that this person can skillfully cultivate compassion. Good man! If one can cultivate patience, know that this is the cause and condition for cultivating compassion. Such a compassionate mind is the cause and condition for all peace and happiness. If one can cultivate compassion, know that this person can break all causes and conditions for arrogance, and can practice giving, precepts, patience, diligence, meditation, and wisdom, practicing according to the Dharma. If a person cultivates samadhi (meditative concentration), know that this person cultivates the merit of Brahma (a deity in Hinduism and Buddhism); because they have obtained the body of Brahma, it is called Brahma's merit. If a person can contemplate the faults and sins of birth and death, and the merits of Nirvana (liberation from suffering), even the dung and earth that this person treads upon should be honored and revered. This person can endure what is difficult to endure, can give what is difficult to give, can do what is difficult to do, this person can cultivate the four Dhyanas (meditative states), the four formless realms, and the eight liberations.' And further think: 'All the evil deeds of body, speech, and mind of all sentient beings, if they are to receive suffering as a result in the future, let me receive them all; if all the good results that I have, let
令眾生同我受之。』如是慈悲，緣廣故廣，緣少故少。慈悲三種：謂下中上。復有三種：一者、緣親，二者、緣怨，三者、緣中。復有三種：一者、緣貪，二者、緣眾生，三者、緣非眾生。如是緣者，悉名三昧。悲、喜、舍心，亦復如是。
「善男子！有禪非波羅蜜，有波羅蜜非禪，有亦是禪亦波羅蜜，有非禪非波羅蜜。是禪非波羅蜜者，謂世俗禪，聲聞、緣覺所有禪定。是波羅蜜非禪定者，所謂施、戒、忍辱、精進。亦是禪亦波羅蜜者，謂金剛三昧。非禪非波羅蜜者，謂一切眾生、聲聞、緣覺、從聞思惟所生善法。
「善男子！菩薩有二種；一者、在家，二者、出家。出家菩薩修于凈禪，是不為難；在家修凈，是乃為難。何以故？在家之人多惡因緣所纏繞故。」
優婆塞戒經般若波羅蜜品第二十八
善生言：「世尊！菩薩云何修凈般若波羅蜜？」
「善男子！若有菩薩持戒精進，多聞正命，修于忍辱，憐愍眾生，心多慚愧，遠離嫉妒，真實了知諸善方便；為眾受苦，不生悔退，樂行惠施，能調眾生，善知所犯輕重之相，勤勸眾生施作福業；知字知義，心無憍慢，親近善友，能自利益及利益他；恭敬三寶、諸師、和上、長老有德，于身菩提不生輕想，能觀菩提深妙功德；知善惡相，知
【現代漢語翻譯】 現代漢語譯本：'愿一切眾生都和我一樣承受這些。' 這樣的慈悲心，因所緣境廣大而廣大，因所緣境狹小而狹小。慈悲有三種：下品、中品、上品。又有三種：一是緣于親人，二是緣于怨敵，三是緣于非親非敵之人。又有三種：一是緣于貪慾，二是緣于眾生，三是緣于非眾生。像這樣緣于不同對象的慈悲，都可稱為三昧（Samadhi，定）。悲心、喜心、舍心，也是如此。
『善男子！』 有禪定不是波羅蜜（Paramita，到彼岸），有波羅蜜不是禪定，有既是禪定又是波羅蜜，有既不是禪定也不是波羅蜜。是禪定不是波羅蜜的，是指世俗的禪定，以及聲聞（Sravaka，聽聞佛法而悟道者）、緣覺（Pratyekabuddha，靠自己悟道者）所擁有的禪定。是波羅蜜不是禪定的，是指佈施（Dana）、持戒（Sila）、忍辱（Ksanti）、精進（Virya）。既是禪定又是波羅蜜的，是指金剛三昧（Vajra Samadhi）。既不是禪定也不是波羅蜜的，是指一切眾生、聲聞、緣覺，從聽聞和思惟所產生的善法。
『善男子！』 菩薩有兩種：一是在家菩薩，二是出家菩薩。出家菩薩修習清凈的禪定，這不難做到；在家菩薩修習清凈的禪定，這才是難能可貴。為什麼呢？因為在家之人常常被各種惡劣的因緣所纏繞的緣故。」
《優婆塞戒經·般若波羅蜜品》第二十八
善生（Sudatta）問道：『世尊！菩薩如何修習清凈的般若波羅蜜（Prajnaparamita，智慧到彼岸）？』
『善男子！』 如果有菩薩持戒精進，廣學多聞，以正當的方式謀生，修習忍辱，憐憫眾生，內心多有慚愧，遠離嫉妒，真實了知各種善巧方便；爲了眾生承受痛苦，不生後悔退縮，樂於行佈施，能夠調伏眾生，善於瞭解所犯戒律的輕重，勤奮勸導眾生行佈施，修作福德之事；既知文字又解其義，內心沒有驕慢，親近善友，能夠自我利益以及利益他人；恭敬三寶（佛、法、僧）、諸位老師、和尚（Upadhyaya，親教師）、長老以及有德之人，對於自身菩提（Bodhi，覺悟）不生輕視的想法，能夠觀察菩提深妙的功德；知曉善惡之相，知
【English Translation】 English version: 'May all sentient beings receive this together with me.' Such loving-kindness and compassion are vast because the object of focus is vast, and small because the object of focus is small. There are three kinds of loving-kindness and compassion: inferior, middling, and superior. There are also three kinds: first, focusing on relatives; second, focusing on enemies; third, focusing on those who are neither relatives nor enemies. There are also three kinds: first, focusing on greed; second, focusing on sentient beings; third, focusing on non-sentient beings. Such focusing is all called Samadhi (定, concentration). The same is true for sympathetic joy, and equanimity.
'Good man! There is dhyana (禪, meditation) that is not Paramita (波羅蜜, perfection), there is Paramita that is not dhyana, there is that which is both dhyana and Paramita, and there is that which is neither dhyana nor Paramita. That which is dhyana but not Paramita refers to worldly dhyana, and the dhyana possessed by Sravakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Buddhas). That which is Paramita but not dhyana refers to giving (Dana), moral discipline (Sila), patience (Ksanti), and diligence (Virya). That which is both dhyana and Paramita refers to Vajra Samadhi (金剛三昧, Diamond Samadhi). That which is neither dhyana nor Paramita refers to all sentient beings, Sravakas, and Pratyekabuddhas, and the wholesome dharmas arising from hearing and contemplation.
'Good man! Bodhisattvas are of two kinds: first, those who are householders; second, those who have left home. It is not difficult for a Bodhisattva who has left home to cultivate pure dhyana; it is difficult for a householder to cultivate purity. Why is this? Because those who are householders are often entangled by many evil conditions.'
Upasaka Sila Sutra, Chapter 28 on Prajnaparamita
Sudatta (善生) said: 'World Honored One! How does a Bodhisattva cultivate pure Prajnaparamita (般若波羅蜜, Perfection of Wisdom)?'
'Good man! If a Bodhisattva upholds the precepts with diligence, is widely learned, lives righteously, cultivates patience, has compassion for sentient beings, has much shame and remorse, is far from jealousy, truly understands all skillful means; endures suffering for the sake of sentient beings, does not give rise to regret or retreat, delights in giving, is able to tame sentient beings, is skilled in knowing the light and heavy aspects of offenses, diligently encourages sentient beings to give and perform meritorious deeds; knows the letters and understands their meaning, has no arrogance in his mind, draws near to good friends, is able to benefit himself and benefit others; reveres the Triple Jewel (三寶, Buddha, Dharma, Sangha), all teachers, Upadhyayas (和尚, preceptors), elders, and virtuous ones, does not give rise to contemptuous thoughts towards his own Bodhi (菩提, enlightenment), is able to contemplate the profound and wonderful merits of Bodhi; knows the characteristics of good and evil, knows
世出世一切聲論，知因知果，知初方便及以根本，當知是人能得智慧。如是智慧有三種：一、從聞生，二、從思生，三、從修生。從字得義，名從聞生；思惟得義，名從思生；從修得義，名從修生。能讀如來十二部經，能除疑網，能讀一切世論世事，能善分別邪正之道，是名智慧。能善分別十二部經，陰、界、入等因果字義，毗婆舍那、舍摩他相，上中下相，善、惡、無記及四顛倒，見道、修道，能善分別如是等事，是名智慧。
「善男子！有智之人，求於十力、四無所畏、大悲、三念處，常親近佛及佛弟子。世無佛法，樂在外道出家修學，雖處邪道，樂求正要，常修慈、悲、喜、舍之心及五通道。得五通已，觀不凈想及無常想，能說有為多諸過罪。為正語故，教諸眾生令學聲論，能令眾生離身心病，樂以世事教於他人，所作事業無能勝者，所謂咒方，種種醫藥。能善求財，得已能護，用以道理，如法惠施。雖知一切，不生憍慢，得大功德，不生知足，能教眾生信、施、持戒、多聞、智慧。知善、不善、無記方便，善知學行因緣次第，知菩提道及道莊嚴，知諸眾生上中下根，知外聲論心不存著，知眾生時隨宜調伏，知眾生世及國土世，知從具足六波羅蜜。
「善男子！有是智慧非波羅蜜，有波羅蜜非是智
【現代漢語翻譯】 現代漢語譯本 世間和出世間的一切音聲理論，瞭解原因和結果，瞭解最初的方便法門以及根本，應當知道這個人能夠獲得智慧。這樣的智慧有三種：第一種，從聽聞佛法而產生；第二種，從思考佛法而產生；第三種，從修行佛法而產生。從文字中理解意義，這叫做從聽聞而生；通過思惟來理解意義，這叫做從思惟而生；通過修行來理解意義，這叫做從修行而生。能夠讀誦如來的十二部經典（十二部經：佛教經典的不同分類），能夠消除疑惑，能夠讀誦一切世間的理論和事務，能夠很好地區分邪惡和正當的道路，這叫做智慧。能夠很好地區分十二部經典，陰（五陰：色、受、想、行、識）、界（十八界：眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）、入（十二入：六根和六塵）等等的因果字義，毗婆舍那（Vipassanā，內觀）和舍摩他（Śamatha，止觀）的體相，上等、中等、下等的體相，善、惡、無記以及四種顛倒（四顛倒：常樂我凈），見道、修道，能夠很好地區分像這樣的事情，這叫做智慧。
『善男子！有智慧的人，尋求十力（十力：如來所具有的十種力量）、四無所畏（四無所畏：佛陀的四種無所畏懼的宣說能力）、大悲（大悲：對眾生的大慈悲心）、三念處（三念處：佛陀教導的三個專注點），經常親近佛以及佛的弟子。世間沒有佛法時，喜歡在外道出家修行，即使身處邪道，也樂於尋求正道要義，經常修習慈、悲、喜、舍之心以及五神通（五神通：天眼通、天耳通、他心通、宿命通、神足通）。得到五神通后，觀察不凈觀和無常觀，能夠說有為法有很多過失和罪過。爲了說真實語的緣故，教導眾生學習聲論，能夠使眾生遠離身心疾病，喜歡用世間的事情教導他人，所做的事業沒有人能夠勝過，例如咒語、藥方、各種醫藥。能夠很好地求取財富，得到后能夠守護，用合乎道理的方式，如法地佈施。即使知道一切，也不產生驕慢，得到很大的功德，也不產生滿足，能夠教導眾生信、施、持戒、多聞、智慧。知道善、不善、無記的方便法門，善於瞭解學習和修行的因緣次第，知道菩提道以及菩提道的莊嚴，知道各種眾生的上等、中等、下等根器，知道外道的聲論而內心不執著，瞭解眾生的時機而隨機調伏，瞭解眾生的世界以及國土世界，知道從具足六波羅蜜（六波羅蜜：佈施、持戒、忍辱、精進、禪定、智慧）而來。
『善男子！有的是智慧但不是波羅蜜，有的是波羅蜜但不是智慧。
【English Translation】 English version All sound theories, both worldly and otherworldly, knowing cause and effect, knowing the initial expedient means as well as the root, one should know that this person can attain wisdom. Such wisdom is of three kinds: first, arising from hearing; second, arising from thinking; third, arising from cultivation. Understanding the meaning from words is called arising from hearing; understanding the meaning through contemplation is called arising from thinking; understanding the meaning through cultivation is called arising from cultivation. Being able to read the twelve divisions of the scriptures of the Tathagata (Twelve Divisions of Scriptures: different classifications of Buddhist scriptures), being able to eliminate doubts, being able to read all worldly theories and affairs, being able to clearly distinguish between evil and righteous paths, this is called wisdom. Being able to clearly distinguish the twelve divisions of scriptures, the cause and effect meanings of skandhas (Five Skandhas: form, feeling, perception, volition, consciousness), realms (Eighteen Realms: six sense organs - eye, ear, nose, tongue, body, mind; six sense objects - form, sound, smell, taste, touch, dharma; six consciousnesses - eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness), entrances (Twelve Entrances: six sense organs and six sense objects), Vipassanā (Vipassanā, insight meditation) and Śamatha (Śamatha, calming meditation), the characteristics of superior, middling, and inferior, good, evil, neutral, and the four inversions (Four Inversions: permanence, bliss, self, purity), the path of seeing, the path of cultivation, being able to clearly distinguish such matters, this is called wisdom.
『Good man! A wise person seeks the ten powers (Ten Powers: the ten powers possessed by the Tathagata), the four fearlessnesses (Four Fearlessnesses: the Buddha's four kinds of fearless declarations), great compassion (Great Compassion: great compassion for all beings), the three establishments of mindfulness (Three Establishments of Mindfulness: three focuses of the Buddha's teachings), and constantly draws near to the Buddha and the Buddha's disciples. When there is no Buddha-dharma in the world, one delights in leaving home to practice and study with externalists, and even though one is in a heretical path, one delights in seeking the essentials of the right path, constantly cultivating the mind of loving-kindness, compassion, joy, and equanimity, as well as the five supernormal powers (Five Supernormal Powers: clairvoyance, clairaudience, knowing others' minds, knowing past lives, and magical powers). Having attained the five supernormal powers, one contemplates the impurity and impermanence, and is able to say that conditioned phenomena have many faults and transgressions. For the sake of speaking truthfully, one teaches sentient beings to study sound theory, which can enable sentient beings to be free from physical and mental illnesses, and one delights in teaching others with worldly matters, and no one can surpass one's undertakings, such as mantras, prescriptions, and various medicines. One is able to skillfully seek wealth, and having obtained it, one is able to protect it, using it with reason, and giving it away lawfully. Even though one knows everything, one does not give rise to arrogance, and having attained great merit, one does not give rise to contentment, and one is able to teach sentient beings faith, giving, upholding precepts, learning widely, and wisdom. One knows the expedient means of good, non-good, and neutral, and is skilled in understanding the sequential order of causes and conditions for learning and practice, knows the path to Bodhi and the adornments of the path, knows the superior, middling, and inferior faculties of various sentient beings, knows external sound theories without clinging to them in the mind, knows the timing of sentient beings and subdues them accordingly, knows the worlds of sentient beings and the worlds of lands, and knows that it comes from perfecting the six perfections (Six Perfections: giving, morality, patience, diligence, concentration, wisdom).'
『Good man! There is wisdom that is not a pāramitā, and there is a pāramitā that is not wisdom.』
慧，有是智慧是波羅蜜，有非智慧非波羅蜜。是智慧非波羅蜜者，所謂一切世間智慧，聲聞、緣覺所行智慧。是波羅蜜非智慧者，無有是義。是智慧是波羅蜜者，所謂一切六波羅蜜。非智慧非波羅蜜者，所謂一切聲聞、緣覺施、戒、精進。
「善男子！若人有能勤修如是六波羅蜜，是人名為供養六方，能增財命。
「善男子！菩薩二種：一者、在家，二者、出家。出家菩薩修凈智慧，是不為難；在家修凈，是乃為難。何以故？在家之人多惡因緣所纏繞故。」
說是法時，善生長者子等千優婆塞，發阿耨多羅三藐三菩提心。既發心已，即從坐起，禮佛而退，辭還所止。
優婆塞戒經卷第七
【現代漢語翻譯】 現代漢語譯本： 慧（Prajna），有些智慧是波羅蜜（Paramita，到彼岸），有些不是智慧也不是波羅蜜。什麼是智慧但不是波羅蜜呢？就是指一切世間的智慧，以及聲聞（Sravaka，聽聞佛法者）、緣覺（Pratyekabuddha，自我覺悟者）所修行的智慧。什麼是波羅蜜但不是智慧呢？沒有這樣的情況。什麼是智慧也是波羅蜜呢？就是指一切六波羅蜜（六種到達彼岸的方法）。什麼既不是智慧也不是波羅蜜呢？就是指一切聲聞、緣覺所行的佈施（Dana）、持戒（Sila）、精進（Virya）。 『善男子！如果有人能夠勤奮地修習這六波羅蜜，這個人就叫做供養六方，能夠增長財富和壽命。』 『善男子！菩薩有兩種：一種是在家的，一種是出家的。出家的菩薩修習清凈的智慧，這不難做到；在家的菩薩修習清凈的智慧，這就很難做到。為什麼呢？因為在家的人常常被各種惡劣的因緣所纏繞。』 在宣說這部經的時候，善生長者子等一千位優婆塞（Upasaka，在家男居士）發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。發起菩提心之後，他們就從座位上站起來，向佛陀頂禮，然後退下，告辭返回各自的住所。 《優婆塞戒經》卷第七
【English Translation】 English version: Prajna (Wisdom), some wisdom is Paramita (Perfection, gone beyond), and some is neither wisdom nor Paramita. What is wisdom but not Paramita? It refers to all worldly wisdom, as well as the wisdom practiced by Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). What is Paramita but not wisdom? There is no such thing. What is both wisdom and Paramita? It refers to all six Paramitas (Six Perfections). What is neither wisdom nor Paramita? It refers to the Dana (Generosity), Sila (Morality), and Virya (Effort) practiced by all Sravakas and Pratyekabuddhas. 『Good man! If someone can diligently practice these six Paramitas, that person is called one who makes offerings to the six directions, and can increase wealth and lifespan.』 『Good man! There are two types of Bodhisattvas: one is a householder, and the other is a renunciate. It is not difficult for a renunciate Bodhisattva to cultivate pure wisdom; it is difficult for a householder to cultivate pure wisdom. Why? Because householders are often entangled by various bad conditions.』 When this Dharma was being taught, one thousand Upasakas (Lay male followers), including the son of the Good Growth Elder, generated the Anuttara-samyak-sambodhi-citta (Unsurpassed Perfect Enlightenment Mind). Having generated this mind, they rose from their seats, bowed to the Buddha, and withdrew, taking their leave to return to their respective dwellings. Upasaka Sila Sutra, Volume 7