Chinese
大正藏第 17 册 No. 0767 佛说三品弟子经 No. 767 佛说三品弟子经 吴月氏国居士支谦译 闻如是： 一时佛在舍卫国祇树给孤独园，与比丘千二百五十人共会说经。 贤者阿难从坐起，白佛言：“愿欲有所问，唯天中天解说，欲决狐疑！” 佛言：“善哉！恣所问。多陀竭当为汝解说之。” 阿难问佛言：“优婆塞学道，有上、中、下辈。愿佛解之！” 佛语阿难：“汝乃为当来、后世发此问。如来当为汝说之。谛听受，内着心中！” 阿难言：“诺，受教。” 佛言：“上辈优婆塞、优婆夷受持五戒，不犯如毛发者。若行教授开解人者，皆令发菩萨心。何谓菩萨心者？念十方人如视赤子；度人入道，作摩诃衍行；具足教授，无所希望；不求供养衣被、饭食、珍宝、钱财之物；不为小道，以度人为本。” “何谓小道？”佛言：“以入大法作摩诃衍行，求须陀洹、斯陀含、阿那含、阿罗汉、辟支佛。是为小道，非菩萨。菩萨法者，教授一切，使入般若波罗蜜，解沤和拘舍罗，得萨芸若慧。当知是人作行来久，是过去佛时人，供养师父如佛无异。如是行者，为上优婆塞、优婆夷也。 “中辈优婆塞 现代汉语译本 大正藏第 17 册 No. 0767 佛说三品弟子经 No. 0767 佛说三品弟子经 吴月氏国居士支谦译 闻如是： 一时，佛陀在舍卫国祇树给孤独园（Jetavana Anathapindika-arama），与一千二百五十位比丘共同集会说法。 贤者阿难（Ananda）从座位上起身，对佛陀说：‘我希望有所请问，唯有天中天（佛陀的尊称）能够解说，以消除我的疑惑！’ 佛陀说：‘很好！随你发问。如来（Tathagata，佛陀的自称）会为你解说的。’ 阿难问佛陀说：‘优婆塞（Upasaka，男居士）学习佛道，有上、中、下三种根器。希望佛陀能够为我解说！’ 佛陀告诉阿难：‘你为了未来世的人们提出这个问题。如来会为你解说的。仔细听好，牢记在心！’ 阿难说：‘好的，我接受教诲。’ 佛陀说：‘上等的优婆塞、优婆夷（Upasika，女居士）受持五戒，不犯哪怕像毛发般细小的过失。如果还能教导、开解他人，都令他们发起菩萨心（Bodhi-citta）。什么叫做菩萨心呢？就是看待十方众生如同自己的孩子；度化他人进入佛道，行大乘（Mahayana）的法门；具足教导，不求回报；不求供养衣物、饮食、珍宝、钱财之物；不为了小乘的道，而是以度化众生为根本。’ ‘什么叫做小道呢？’佛陀说：‘进入大法，行大乘的法门，却只求成为须陀洹（Sotapanna，入流果）、斯陀含（Sakadagamin，一来果）、阿那含（Anagamin，不还果）、阿罗汉（Arhat，无学果）、辟支佛（Pratyekabuddha，缘觉）。这就是小道，不是菩萨道。菩萨的法门是，教导一切众生，使他们进入般若波罗蜜（Prajna-paramita，智慧到彼岸），理解沤和拘舍罗（Upaya-kausalya，善巧方便），获得萨芸若慧（Sarvajna-jnana，一切智）。应当知道这样的人修行已经很久了，是过去佛时的人，供养师父如同供养佛陀一样。像这样修行的人，就是上等的优婆塞、优婆夷。’ ‘中等的优婆塞……’
English
English version T17 No. 0767 The Sutra on the Three Grades of Disciples Spoken by the Buddha No. 0767 The Sutra on the Three Grades of Disciples Spoken by the Buddha Translated by Layman Zhi Qian from the Yuezhi Kingdom of Wu Thus have I heard: At one time, the Buddha was in the Jetavana Anathapindika-arama (祇樹給孤獨園) in Shravasti (舍衛國), together with 1,250 bhikshus (比丘) in a gathering, expounding the Dharma. The worthy Ananda (阿難) arose from his seat and said to the Buddha, 'I wish to ask something; only the Tathagata (多陀竭, a title for the Buddha) can explain it and resolve my doubts!' The Buddha said, 'Excellent! Ask whatever you wish. The Tathagata will explain it for you.' Ananda asked the Buddha, 'Upasakas (優婆塞, male lay practitioners) who study the Way have superior, middling, and inferior grades. I wish the Buddha would explain this!' The Buddha told Ananda, 'You ask this question for the sake of future generations. The Tathagata will explain it for you. Listen carefully and keep it in your heart!' Ananda said, 'Yes, I receive your teaching.' The Buddha said, 'Superior upasakas and upasikas (優婆夷, female lay practitioners) uphold the five precepts (五戒), not violating them even to the extent of a hair's breadth. If they also teach and enlighten others, causing them all to generate Bodhi-citta (菩薩心, the mind of enlightenment), what is Bodhi-citta? It is to regard all beings in the ten directions as one's own children; to guide people into the Way, practicing the Mahayana (摩訶衍) path; to fully instruct without expecting anything in return; not seeking offerings of clothing, food, treasures, or money; not for the sake of the small vehicle, but taking the liberation of beings as fundamental.' 'What is called the small vehicle?' The Buddha said, 'Entering the Great Dharma, practicing the Mahayana path, yet only seeking to become a Sotapanna (須陀洹, stream-enterer), a Sakadagamin (斯陀含, once-returner), an Anagamin (阿那含, non-returner), an Arhat (阿羅漢, worthy one), or a Pratyekabuddha (辟支佛, solitary buddha). This is the small vehicle, not the Bodhisattva path. The Bodhisattva's Dharma is to teach all beings, enabling them to enter Prajna-paramita (般若波羅蜜, perfection of wisdom), understand Upaya-kausalya (沤和拘舍罗, skillful means), and attain Sarvajna-jnana (萨芸若慧, all-knowing wisdom). Know that such a person has been practicing for a long time, and was a person from the time of past Buddhas, offering to their teachers as if offering to the Buddha himself. Such practitioners are superior upasakas and upasikas.' 'Middling upasakas...' --------------------------------------------------------------------------------
Chinese
、优婆夷者，亦受五戒，不犯如毛发者；亦是过去佛时人。本学道，不值明师，不闻般若波罗蜜，不晓沤和拘舍罗，但行一波罗蜜，布施、持戒、忍辱、精进、一心，不于经法中见慧。逮前功德，得入人道，颇有宿识，得生法门，守戒完具，视于师父如佛无异，终不犯戒。如是行者，为是中辈优婆塞、优婆夷。 “下辈优婆塞、优婆夷者，虽受五戒，悉还犯之。若见明师、晓法贤者，便从受问法要。当时欢喜，向其悔过罪，更精进五戒，尤无反复。怀协欲意，不复持佛戒。自贡高，还自憎明师、贤者，谤说长短：‘我更见明师戒深慧，当护方便！’不知是师但食供养，反信受其言，不精经戒。是优婆塞、优婆夷为担死人种，不当与共会同坐起。坏人好心行，开化人民，受其法戒，希望供养，欲得钱财、谷帛给活妻子。假佛威神，心不念十方五道中人，欲令度脱，反为受者作想，不语摩诃衍慧。是为不精佛正真之法，语受经人言：‘当避世间人因缘，多少饮酒。佛有百味之食，不断人酒。家不持戒者，若僮客、奴婢，请使他人平杀生耳。’起手莫为，非佛弟子，复限佛功德。” “何等为限佛功德？”佛言：“既行开授人民，不欲令四辈闻知。” 阿难长跪问佛：“何为不欲令四辈闻知？” 现代汉语译本： ‘优婆夷（Upasika，女居士）也受持五戒，不犯哪怕像毛发般细小的戒律；她们也是过去佛时期的修行人。原本学习佛道，但没有遇到真正的明师，没有听闻《般若波罗蜜》（Prajnaparamita，智慧到彼岸），不了解沤和拘舍罗（Upayakausalya，善巧方便），只是修行一种波罗蜜（Paramita，到彼岸），如布施（Dana，给予）、持戒（Sila，道德行为）、忍辱（Ksanti，忍耐）、精进（Virya，努力）、一心（Ekagrata，专注），不在经法中寻求智慧。凭借之前的功德，得以进入人道，多少还有些前世的记忆，能够进入佛法之门，守护戒律完整无缺，看待师父如同佛陀一样没有差别，始终不违犯戒律。像这样修行的人，是属于中等根器的优婆塞（Upasaka，男居士）、优婆夷。’ ‘下等根器的优婆塞、优婆夷，虽然受持五戒，但全部都违犯了。如果遇到明师、通晓佛法的贤者，便去向他们请教佛法的要义。当时感到欢喜，向他们忏悔自己的罪过，重新精进地持守五戒，但很快又反复违犯。心中怀着邪恶的念头，不再持守佛陀的戒律。自高自大，反而憎恨明师、贤者，诽谤他们的是非长短：‘我见过更加高明的师父，他们的戒律深奥而有智慧，应当守护方便之法！’不知道这些师父只是为了获取供养，反而相信他们的话，不精进于经书和戒律。这样的优婆塞、优婆夷是背负着死人种的人，不应当与他们共同集会、同坐同起。他们破坏他人向善的心行，教化人民，让人受持他们的法戒，希望得到供养，想要得到钱财、谷物来供养妻子。假借佛陀的威神，心中不念及十方五道中的众生，想要让他们得到解脱，反而为受戒的人设置障碍，不讲说《摩诃衍》（Mahayana，大乘）的智慧。这是因为不精通佛陀正真之法，对受经的人说：‘应当避开世间的人事纠纷，稍微喝点酒也没关系。佛陀有百味美食，不断绝人们饮酒。家里不持戒的人，比如仆人、客人、奴婢，可以请别人代替杀生。’亲自动手不做，就不是佛的弟子，又限制佛陀的功德。’ ‘什么是限制佛陀的功德呢？’佛说：‘已经开始教导人民，却不希望四众弟子（比丘、比丘尼、优婆塞、优婆夷）知道。’ 阿难（Ananda，佛陀的十大弟子之一，以记忆力超群著称）长跪问佛：‘为什么不希望四众弟子知道呢？’
English
English version: ‘Upasikas (female lay followers) also observe the five precepts, not violating even the slightest of them; they were also practitioners in the time of past Buddhas. Originally studying the path, they did not encounter a true enlightened teacher, did not hear the Prajnaparamita (Perfection of Wisdom), did not understand Upayakausalya (skillful means), but only practiced one Paramita (perfection), such as Dana (giving), Sila (moral conduct), Ksanti (patience), Virya (effort), Ekagrata (one-pointedness), and did not seek wisdom in the scriptures. Relying on past merits, they were able to enter the human realm, still possessing some past knowledge, able to enter the Dharma gate, guarding the precepts completely, regarding their teacher as no different from the Buddha, and never violating the precepts. Such practitioners are considered middle-level Upasakas (male lay followers) and Upasikas.’ ‘Lower-level Upasakas and Upasikas, although they take the five precepts, violate them all. If they encounter an enlightened teacher or a wise person who understands the Dharma, they will ask them about the essentials of the Dharma. At that time, they are happy, confess their sins to them, and diligently observe the five precepts again, but soon they relapse. Harboring evil intentions, they no longer uphold the Buddha's precepts. They are arrogant and conceited, and instead hate enlightened teachers and wise people, slandering them with gossip: 'I have seen even more enlightened teachers whose precepts are profound and wise, and we should protect the expedient methods!' They do not know that these teachers only seek offerings, and instead believe their words, not diligently studying the scriptures and precepts. Such Upasakas and Upasikas are carrying the seeds of dead people and should not be associated with, sit, or rise with them. They destroy others' good intentions, teach the people, and have them receive their Dharma precepts, hoping to receive offerings, wanting to obtain money, grain, and silk to support their wives and children. They falsely use the Buddha's divine power, not thinking of the beings in the ten directions and the five realms, wanting to liberate them, but instead create obstacles for those who receive the precepts, not speaking of the wisdom of the Mahayana (Great Vehicle). This is because they are not proficient in the Buddha's true Dharma, and they say to those who receive the scriptures: 'You should avoid worldly affairs, and it's okay to drink a little alcohol. The Buddha has a hundred flavors of food and does not cut off people's drinking. If there are people in the family who do not observe the precepts, such as servants, guests, and slaves, you can ask others to kill living beings on your behalf.' If you do it yourself, you are not a disciple of the Buddha, and you limit the Buddha's merits.’ ‘What is limiting the Buddha's merits?’ The Buddha said: ‘Having already begun to teach the people, they do not want the fourfold assembly (bhikkhus, bhikkhunis, upasakas, and upasikas) to know.’ Ananda (one of the Buddha's ten great disciples, known for his exceptional memory) knelt down and asked the Buddha: ‘Why do you not want the fourfold assembly to know?’ --------------------------------------------------------------------------------
Chinese
“是优婆塞、优婆夷愚心不解，自谓为黠，实不晓了经中深要之慧。不耻不知，反为新学贤者作限碍，不欲令见明解好师。所以者何？欲得独供养，反蔽障大道。是优婆塞、优婆夷虽为度人，不见般若波罗蜜，不解沤和拘舍罗。是为盲冥专行小道。或教人作福，无四等心，施不普及。请彼置此，道法不使。尔四天王太子使者护佛道神，一一记之，稍稍去离之，敕伺命计集、积累其罪条疏名，录白上帝。年寿未尽，顿遣恶神，因其犯戒之间夺其余命，自然堕落泥犁中，当更十八狱罪，至天地烧乃出。或堕一禽兽中，或入人道。若在人道者，当在愚痴，不见法家生。” 佛言：“阿难！道宜数数聚会讲说法义，不可不障愚人道，当得断法、灭佛教罪。” 诸弟子闻佛说经，莫不战栗，皆正心受教，为佛作礼。 佛说三品弟子经 现代汉语译本： ‘如果优婆塞（Upasaka，男居士）、优婆夷（Upasika，女居士）内心愚昧不解，自认为聪明，实际上不明白经书中的深刻精要智慧。不以无知为耻，反而为新学的贤者设置障碍，不希望他们见到明智通达的好老师。这是为什么呢？因为他们想要独自接受供养，反而遮蔽了大道。这些优婆塞、优婆夷虽然想要度化他人，却不明白般若波罗蜜（Prajna Paramita，智慧到彼岸），不理解沤和拘舍罗（Upaya-kausalya，方便善巧）。这就是盲目地专行小道。或者教人作福，却没有慈、悲、喜、舍四等心，布施不能普及。请他们离开这里，不要让他们参与道法之事。四天王（Caturmaharajika）的太子使者以及护佛道的神，会一一记录他们的罪行，逐渐远离他们，命令司命（Yama）记录、积累他们的罪状，详细记录姓名，上报给上帝（Indra）。如果寿命未尽，也会立刻派遣恶神，趁他们犯戒的时候夺取他们的性命，自然堕入泥犁（Naraka，地狱）中，将要经历十八种地狱的罪罚，直到天地焚烧时才能出来。或者堕入禽兽道中，或者进入人道。如果在人道中，也会愚痴，不会出生在有佛法的家庭。’ 佛说：‘阿难（Ananda）！应该经常聚会讲说法义，不能不阻止愚人扰乱正道，这样才能断除断法的罪过，灭除佛教的罪过。’ 众弟子听闻佛陀所说的经典，没有不感到战栗的，都端正心念接受教诲，向佛陀行礼。 《佛说三品弟子经》