Chinese
、见有求者终不言无，三者、终不生念我胜一切。 “善男子！菩萨若能观因观果，能观因果，能观果因，如是菩萨能断因果，能得因果。菩萨若能断得因果，是名法果，诸法之王，法之自在。 “善男子！菩萨有二种：一者、在家，二者、出家。出家菩萨立如是愿，是不为难；在家菩萨立如是愿，是乃为难。何以故？在家菩萨多恶因缘所缠绕故。” 优婆塞戒经名义菩萨品第八 善生言：“世尊！如佛所说菩萨二种：一者、假名菩萨，二者、实义菩萨。云何名为假名菩萨？” “善男子！众生若发菩提心已，乐受外术及其典籍，持讽诵读，即以此法教化众生。为自身命杀害他命，不乐修悲。乐于生死，常造诸业受生死乐。无有信心，于三宝所生疑网心。护惜身命，不能忍辱。语言粗穬，悔恨放逸。于己身所生自轻想，我不能得无上菩提。于烦恼中生恐怖想，亦不勤修坏结方便。常生悭贪、嫉妒、瞋心，亲近恶友，懈怠、乱心，乐处无明。不信六度，不乐修福，不观生死，常乐受持他人恶语，是名假名菩萨。 “善男子！复有众生发菩提心，欲得阿耨多罗三藐三菩提，闻无量劫苦行修道然后乃得，闻已生悔。虽修行道，心不真实，无有惭愧，不生怜愍。乐奉外道，杀羊祀天。虽 现代汉语译本： 见到有求助的人，最终不会说没有，三者，最终不会产生‘我胜过一切’的念头。 ‘善男子！菩萨如果能够观察因，观察果，能够观察因果，能够观察果因，这样的菩萨就能够断除因果，能够获得因果。菩萨如果能够断除并获得因果，这叫做“法果”，是诸法之王，是法的自在。’ ‘善男子！菩萨有两种：一种是在家的，一种是出家的。出家菩萨立下这样的誓愿，是不难做到的；在家菩萨立下这样的誓愿，才是难能可贵的。为什么呢？因为在家菩萨多被恶劣的因缘所缠绕。’ 《优婆塞戒经·名义菩萨品》第八 善生问道：‘世尊！正如佛所说，菩萨有两种：一种是假名菩萨，一种是实义菩萨。什么叫做假名菩萨呢？’ ‘善男子！众生如果发了菩提心（Bodhicitta，觉悟之心）之后，喜欢接受外道的法术及其典籍，受持讽诵阅读，就用这些法去教化众生。为了自己的身命而杀害其他生命，不喜好修习慈悲。喜欢生死轮回，常常造作各种恶业而承受生死之苦。没有信心，对于三宝（Triratna，佛、法、僧）生起疑惑之心。爱护自己的身命，不能忍辱。言语粗俗狂妄，常常后悔放纵。对于自身产生轻视的想法，认为自己不能证得无上菩提（Anuttara-samyak-sambodhi，无上正等正觉）。对于烦恼产生恐惧的想法，也不勤奋修习断除烦恼的方法。常常生起悭吝、嫉妒、嗔恨之心，亲近恶友，懈怠散乱，喜欢处于无明之中。不相信六度（Paramita，布施、持戒、忍辱、精进、禅定、智慧），不喜好修福，不观察生死，常常喜欢接受和听信他人的恶语，这就叫做假名菩萨。’ ‘善男子！又有一些众生发了菩提心，想要证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），听到要经过无量劫的苦行修道才能证得，听了之后就后悔了。虽然修行，但内心不真实，没有惭愧之心，不生怜悯之心。喜欢信奉外道，杀羊祭祀天神。虽然
English
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 (菩萨, 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 (优婆塞戒经) 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, 三宝 - 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 (阿耨多罗三藐三菩提, 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 (阿耨多罗三藐三菩提, 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 --------------------------------------------------------------------------------
Chinese
有微信，心不坚固。为五欲乐造种种恶，猗色、命、财生大憍慢，所作颠倒，不能利益。为生死乐而行布施，为生天乐受持禁戒，虽修禅定为命增长，是名假名菩萨。 “实义菩萨者，能听深义，乐近善友，乐供养师、父母、善友，乐听如来十二部经，受持、读诵、书写、思义。为法因缘不惜身命、妻子、财物，其心坚固。怜愍一切，口言柔濡，先语实语，无有恶语及两舌语。于自身所不生轻想。舒手惠施，无有禁固。常乐修磨利智慧刀，虽习外典，为破邪见、出胜邪见，善知方便调伏众生。于大众所不生恐怖，常教众生菩提易得，能令闻者不生怖心。勤修精进，轻贱烦恼，令彼烦恼不得自在。心不放逸，常修忍辱。为涅槃果持戒、精进。愿为众生趋走给使，令彼安隐欢娱受乐；为他受苦，心不生悔。见退菩提，心生怜愍。能救一切种种苦恼，能观生死所有过罪，能具无上六波罗蜜。所作世事，胜诸众生。信心坚固，修集慈悲，亦不悕求慈悲果报，于怨亲中其心无二。施时平等，舍身亦尔，知无常相，不惜身命。以四摄法摄取众生。知世谛故，随众生语。为诸众生受苦之时，其心不动如须弥山。虽见众生多作诸恶，有少善者，心终不忘。于三宝所不生疑心，乐为供养。若少财时，先给贫穷，后施福田；先为贫苦 现代汉语译本： 有微信（指内心微弱，容易动摇），心不坚固。为了五欲之乐（指色、声、香、味、触五种感官欲望）造作种种恶业，依仗着色相、寿命、财富而生起极大的骄慢，所作所为都是颠倒的，不能带来真正的利益。为了来世的享乐而行布施，为了生到天界而受持戒律，即使修习禅定也是为了延长寿命，这被称为假名菩萨（指徒有菩萨之名，而无菩萨之实的人）。 ‘真正的菩萨，能够听闻甚深的佛法义理，乐于亲近善友，乐于供养师长、父母、善友，乐于听闻如来所说的十二部经（指佛经的十二种分类），受持、读诵、书写、思惟其中的义理。为了佛法，不惜牺牲身命、妻子、财物，内心非常坚定。怜悯一切众生，说话柔和，总是先说真实的话，没有恶语和两舌（指挑拨离间）的言语。对于自身，不会产生轻视的想法。乐于伸出手来布施，没有吝啬和固执。经常乐于修习磨砺智慧之刀，即使学习外道典籍，也是为了破除邪见、超越邪见，善于运用方便法门来调伏众生。在大众之中不会感到恐惧，经常教导众生菩提（指觉悟）容易获得，能够让听闻者不生恐惧之心。勤奋修习精进，轻视烦恼，使烦恼不得自在。内心不放逸，经常修习忍辱。为了获得涅槃（指寂灭）的果报而持戒、精进。愿意为众生奔走效劳，使他们能够安稳快乐地享受，为了他人承受痛苦，内心不后悔。见到退失菩提心的人，心生怜悯。能够救助一切众生的种种苦恼，能够看清生死轮回中的所有过患和罪恶，能够圆满具足无上的六波罗蜜（指布施、持戒、忍辱、精进、禅定、智慧）。所做世间之事，胜过其他众生。信心坚定，修集慈悲，也不希望得到慈悲的果报，对于怨恨的人和亲爱的人，内心没有分别。布施时平等对待一切众生，舍弃自身也是如此，明白世事无常的道理，不吝惜身命。用四摄法（指布施、爱语、利行、同事）来摄取众生。因为了解世俗谛（指世俗的真理），所以随顺众生的语言。为了众生承受痛苦的时候，内心不动摇如须弥山。即使见到众生做了很多恶事，只要有一点善行，心中终究不会忘记。对于三宝（指佛、法、僧）不会产生怀疑，乐于供养。如果钱财不多，先给予贫穷的人，然后再布施给福田（指寺庙等），先帮助贫困痛苦的人’
English
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.' --------------------------------------------------------------------------------
Chinese
，后为富者。乐赞人善，为开涅槃。所有伎艺，欲令人学；见学胜己，生欢喜心。不念自利，常念利他。身、口、意业所作诸善，终不自为，恒为他人，是名实义菩萨。 “善男子！菩萨有二种：一者、在家，二者、出家。出家菩萨为实义菩萨，是不为难；在家菩萨，是乃为难。何以故？在家之人多恶因缘所缠绕故。” 优婆塞戒经义菩萨心坚固品第九 善生言：“世尊！义菩萨者，云何自知是义菩萨？” “善男子！菩萨摩诃萨修苦行时，先自诫心。善男子！我念往昔行菩萨道时，先从外道受苦行法，至心奉行，心无退转。无量世中以灰涂身，唯食胡麻、小豆、粳米、粟米、𢇲等，日各一粒；荆棘恶刺、㭬木、地石以为卧具；牛屎、牛尿以为病药。盛夏之月，五热炙身；孟冬之节，冻冰儭体。或受草食、根食、茎食、叶食、果食、土食、风食，作如是等诸苦行时，自身他身俱无利益。虽尔、犹故心无退转，出胜一切外道苦行。善男子！我于往昔为四事故，舍弃身命：一者、为破众生诸烦恼故，二者、为令众生受安乐故，三者、为自除坏贪着身故，四者、为报父母生养恩故。菩萨若能不惜身命，即自定知是义菩萨。 “善男子！我于往昔为正法故，剜身为灯三千六百。我于尔时具足烦 现代汉语译本：后来成为富人。喜欢赞美他人的优点，为他人开启涅槃（Nirvana，解脱）之门。对于所有的技能和才艺，希望别人都能学会；看到别人学得比自己好，就心生欢喜。不考虑自己的利益，常常想着利益他人。身、口、意所做的一切善事，最终都不是为了自己，总是为了他人，这叫做真正的菩萨。 ‘善男子！菩萨有两种：一种是在家的，一种是出家的。出家菩萨成为真正的菩萨，这并不难；在家菩萨成为真正的菩萨，这才是难的。为什么呢？因为在家之人常常被各种恶劣的因缘所缠绕。’ 《优婆塞戒经·义菩萨心坚固品第九》 善生问道：‘世尊！义菩萨如何才能知道自己是义菩萨呢？’ ‘善男子！菩萨摩诃萨在修行苦行的时候，首先要告诫自己的内心。善男子！我回忆往昔行菩萨道的时候，先从外道那里接受苦行的方法，至诚奉行，内心没有退转。在无量世中，用灰涂抹身体，只吃胡麻、小豆、粳米、粟米、𢇲等，每天只吃一粒；用荆棘恶刺、㭬木、地石作为卧具；用牛屎、牛尿作为治病的药物。在盛夏的月份，用五种热源炙烤身体；在寒冷的冬季，用冰冻覆盖身体。或者接受草食、根食、茎食、叶食、果食、土食、风食，做这些苦行的时候，自身和他人都没有得到利益。即使这样，内心仍然没有退转，胜过一切外道的苦行。善男子！我于往昔为了四件事情，舍弃自己的生命：一是，为了破除众生的各种烦恼；二是，为了让众生得到安乐；三是，为了去除自己对身体的贪恋；四是，为了报答父母的养育之恩。菩萨如果能够不吝惜自己的生命，就能确定自己是义菩萨。 ‘善男子！我于往昔为了正法，剜出身上的肉作为灯油，有三千六百处。我那时具足烦恼…