Chinese
大正藏第 24 册 No. 1488 优婆塞戒经 No. 1488 优婆塞戒经卷第一 北凉中印度三藏昙无谶译 集会品第一 如是我闻： 一时、佛在舍卫国祇树林中阿那邠坻精舍，与大比丘僧千二百五十人，五百比丘尼，千优婆塞，五百乞儿。尔时、会中有长者子名曰善生，白佛言：“世尊！外道六师常演说法，教众生言：‘若能晨朝敬礼六方，则得增长命之与财。何以故？东方之土属于帝释，有供养者，释提桓因则为护助。南方之土属阎罗王，有供养者，彼阎罗王则为护助。西方之土属婆楼那天，有供养者，彼婆楼那则为护助。北方之土属拘毗罗天，有供养者，彼拘毗罗则为护助。下方之土属于火天，有供养者，火天则为护助。上方之土属于风天，有供养者，彼亦为护。’世尊！佛法之中，颇有如是六方不耶？” “善男子！我佛法中亦有六方，所谓六波罗蜜。东方则是檀波罗蜜。何以故？始初出者，为出智慧光因缘故，彼东方者属众生心。若有众生能供养彼檀波罗蜜，则为增长寿命与财。南方即是尸波罗蜜。何以故？尸波罗蜜名之为右。若人供养，亦得增长寿命与财。西方即是羼提波罗蜜。何以故？彼西方者名之为后，一切恶法弃于后故。若有供 现代汉语译本 大正藏第 24 册 No. 1488 《优婆塞戒经》 No. 1488 《优婆塞戒经》卷第一 北凉中印度三藏昙无谶译 **品第一** 如是我闻： 一时，佛在舍卫国祇树林中阿那邠坻（Anāthapiṇḍika）精舍，与大比丘僧千二百五十人，五百比丘尼，千优婆塞（Upāsaka），五百乞儿。尔时，会中有长者子名曰善生，白佛言：“世尊！外道六师常演说法，教众生言：‘若能晨朝敬礼六方，则得增长命之与财。何以故？东方之土属于帝释（Indra），有供养者，释提桓因（Śakro devānām indraḥ）则为护助。南方之土属阎罗王（Yamarāja），有供养者，彼阎罗王则为护助。西方之土属婆楼那天（Varuna），有供养者，彼婆楼那（Varuna）则为护助。北方之土属拘毗罗天（Kubera），有供养者，彼拘毗罗（Kubera）则为护助。下方之土属于火天，有供养者，火天则为护助。上方之土属于风天，有供养者，彼亦为护。’世尊！佛法之中，颇有如是六方不耶？” “善男子！我佛法中亦有六方，所谓六波罗蜜（Pāramitā）。东方则是檀波罗蜜（Dāna Pāramitā）。何以故？始初出者，为出智慧光因缘故，彼东方者属众生心。若有众生能供养彼檀波罗蜜（Dāna Pāramitā），则为增长寿命与财。南方即是尸波罗蜜（Śīla Pāramitā）。何以故？尸波罗蜜（Śīla Pāramitā）名之为右。若人供养，亦得增长寿命与财。西方即是羼提波罗蜜（Kṣānti Pāramitā）。何以故？彼西方者名之为后，一切恶法弃于后故。若有供
English
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 (外道六师) 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 (帝释), and those who make offerings will be protected and assisted by Śakro devānām indraḥ (释提桓因). The southern direction belongs to Yamarāja (阎罗王), and those who make offerings will be protected and assisted by Yamarāja (阎罗王). The western direction belongs to Varuna (婆楼那天), and those who make offerings will be protected and assisted by Varuna (婆楼那). The northern direction belongs to Kubera (拘毗罗天), and those who make offerings will be protected and assisted by Kubera (拘毗罗). 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 (波罗蜜). The eastern direction is the Dāna Pāramitā (檀波罗蜜). 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 (檀波罗蜜), they will increase their life and wealth. The southern direction is the Śīla Pāramitā (尸波罗蜜). Why is this so? The Śīla Pāramitā (尸波罗蜜) is named 'right'. If people make offerings, they will also gain increased life and wealth. The western direction is the Kṣānti Pāramitā (羼提波罗蜜). Why is this so? That western direction is named 'after', because all evil dharmas are discarded behind. If there are offerings' --------------------------------------------------------------------------------
Chinese
养，则得增长寿命与财。北方即是毗离耶波罗蜜。何以故？北方名号胜诸恶法。若人供养，则得增长寿命与财。下方则是禅波罗蜜。何以故？能正观察三恶道故。若人供养，亦得增长命之与财。上方即是般若波罗蜜。何以故？上方者即是无上无上故。若有供养，则得增长命之与财。善男子！是六方者，属众生心，非如外道六师所说。” “如是六方，谁能供养？” “善男子！唯有菩萨乃能供养。” “世尊！以何义故名为菩萨？” 佛言：“得菩提故名为菩萨；菩提性故名为菩萨。” “世尊！若言得菩提已名为菩萨者，若未供养彼六方时，云何得名为菩萨耶？若以性故名菩萨者，谁有此性？有此性者则能供养，若无性者，则不能供养！是故如来不应说言：彼六方者，属众生心。” “善男子！非得菩提故名菩萨。何以故？得菩提者，名之为佛，未得菩提乃名菩萨；亦非性故名菩萨也。善男子！一切众生无菩提性，如诸众生无人、天性，师子、虎、狼、狗犬等性；现在世中和合众善业因缘故，得人、天身，和合不善业因缘故，得师子等畜生之身。菩萨亦尔，和合众善业因缘故，发菩提心，故名菩萨。若有说言一切众生有菩萨性者，是义不然。何以故？若有性者，则不应修善业 现代汉语译本：供养东方，就能增长寿命和财富。南方就是尸罗波罗蜜（Śīla-pāramitā，持戒波罗蜜）。为什么这么说呢？南方能断除悭贪的缘故。如果有人供养，就能增长寿命和财富。西方就是羼提波罗蜜（Kṣānti-pāramitā，忍辱波罗蜜）。为什么这么说呢？西方能断除嗔恚的缘故。如果有人供养，就能增长寿命和财富。北方就是毗离耶波罗蜜（Vīrya-pāramitā，精进波罗蜜）。为什么这么说呢？北方名号胜过一切恶法。如果有人供养，就能增长寿命和财富。下方就是禅波罗蜜（Dhyāna-pāramitā，禅定波罗蜜）。为什么这么说呢？能正确观察三恶道（地狱、饿鬼、畜生）的缘故。如果有人供养，也能增长寿命和财富。上方就是般若波罗蜜（Prajñā-pāramitā，智慧波罗蜜）。为什么这么说呢？上方就是无上之上的缘故。如果有人供养，就能增长寿命和财富。善男子！这六方，属于众生的心，不像外道六师所说的那样。” ‘像这样的六方，谁能够供养呢？’ ‘善男子！只有菩萨才能供养。’ ‘世尊！因为什么缘故称为菩萨呢？’ 佛说：‘因为得到菩提（Bodhi，觉悟）的缘故称为菩萨；因为菩提的性质的缘故称为菩萨。’ ‘世尊！如果说得到菩提之后才称为菩萨，那么在没有供养这六方的时候，怎么能称为菩萨呢？如果因为性质的缘故称为菩萨，那么谁有这种性质？有这种性质的人就能供养，如果没有这种性质，就不能供养！所以如来不应该说：这六方，属于众生的心。’ ‘善男子！不是因为得到菩提才称为菩萨。为什么呢？得到菩提的人，称为佛，没有得到菩提才称为菩萨；也不是因为性质的缘故称为菩萨。善男子！一切众生没有菩提的性质，就像众生没有人、天的性质，狮子、老虎、狼、狗等畜生的性质一样；现在世间因为和合各种善业的因缘，得到人、天的身体，因为和合不善业的因缘，得到狮子等畜生的身体。菩萨也是这样，因为和合各种善业的因缘，发起菩提心，所以称为菩萨。如果有人说一切众生有菩萨的性质，这种说法是不对的。为什么呢？如果有这种性质，就不应该修善业了。
English
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.' --------------------------------------------------------------------------------
Chinese
因缘供养六方。善男子！若有性者，则无初心及退转心；以无量善业因缘故，发菩提心名菩萨性。 “善男子！有诸众生受行外道，不乐外典颠倒说故，发菩提心；或有众生住寂静处，内善因缘，发菩提心；或有众生观生死过，发菩提心；或有众生，见恶、闻恶，发菩提心；或有众生深知自身贪欲、瞋恚、愚痴、悭嫉，为呵责故发菩提心；或有众生见诸外道五通神仙，发菩提心；或有众生欲知世间有边无边故，发菩提心；或有众生见闻如来不思议故，发菩提心；或有众生生怜愍故，发菩提心；或有众生爱众生故，发菩提心。 “善男子！菩提之心，凡有三种：谓下、中、上。若言众生定有性者，云何说言有三种耶？众生下心能作中心，中心作上，上心作中，中心作下。众生勤修无量善法，故能增上；不勤修故，便退为下。若善修进则名不退，若不修进名之为退。一切时中常为一切无边众生修集善故，名不退转；若不如是，是名退转，如是菩萨则有退心及怖畏心。若一切时中为一切众生修集善法，得不退转，是故我记是大喜地不久当得阿耨多罗三藐三菩提。 “善男子！三种菩提无有定性；若有定性，已发声闻、缘觉心者，则不能发菩提之心。善男子！譬如众僧无有定性，是三种性亦复如是。若有说 现代汉语译本 因缘供养六方。善男子！如果有人是固定不变的‘性’（指众生本性），那么就不会有最初的发心和后来的退转之心；因为有无量善业的因缘，所以发起菩提心才叫做菩萨‘性’。 ‘善男子！有些众生信奉外道，因为不喜欢外道的典籍颠倒错乱的说法，所以发起菩提心；或者有些众生住在寂静的地方，因为内在的善的因缘，发起菩提心；或者有些众生观察生死的过患，发起菩提心；或者有些众生，见到恶事、听到恶事，发起菩提心；或者有些众生深刻地知道自身有贪欲、瞋恚、愚痴、悭吝嫉妒，为了呵斥这些恶念而发起菩提心；或者有些众生见到各种外道的五通神仙，发起菩提心；或者有些众生想要知道世间是有边还是无边，发起菩提心；或者有些众生见到或听到如来不可思议的功德，发起菩提心；或者有些众生因为生起怜悯之心，发起菩提心；或者有些众生因为爱护众生，发起菩提心。 ‘善男子！菩提之心，大概有三种：即下等、中等、上等。如果说众生有固定不变的‘性’，怎么能说有三种呢？众生的下等心可以转为中等心，中等心可以转为上等心，上等心可以转为中等心，中等心可以转为下等心。众生勤奋修习无量善法，所以能够增进向上；不勤奋修习，就会退步向下。如果好好地修习精进，就叫做不退转，如果不修习精进，就叫做退转。在任何时候都为了所有无边的众生修集善业，叫做不退转；如果不是这样，就叫做退转，这样的菩萨就会有退心和怖畏心。如果在任何时候都为了一切众生修集善法，就能得到不退转，所以我预言他将在不久的将来证得阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）。 ‘善男子！这三种菩提心没有固定不变的‘性’；如果有固定不变的‘性’，那么已经发了声闻（sravaka，小乘罗汉）、缘觉（pratyekabuddha，辟支佛）心的人，就不能再发起菩提心了。善男子！譬如众僧没有固定不变的‘性’，这三种‘性’也是这样。如果有人说