English
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...' --------------------------------------------------------------------------------
Chinese
恼，身实觉痛，为诸众生得度脱故，谕心令坚，不生退转。尔时、即得具足三事：一者、毕竟无有退转，二者、得为实义菩萨，三者、名为不可思议，是名菩萨不可思议。又我往昔为正法故，于一劫中，周身左右受千疮苦。尔时具足一切烦恼，身实觉苦，为诸众生得度脱故，谕心令坚，不生退转，是名菩萨不可思议。又我往昔为一鸽故，弃舍是身。尔时具足一切烦恼，身实觉苦，为诸众生得度脱故，谕心令坚，不生退转，是名菩萨不可思议。 “善男子！一切恶友诸烦恼业，即是菩萨道庄严伴。何以故？一切凡夫无有智慧正念之心，故以烦恼而为怨敌；菩萨智慧正念具足，故以烦恼而为道伴。恶友及业，亦复如是。善男子！舍离烦恼，终不得受恶有之身。是故菩萨虽现恶业，实非身、口、意恶所作，是誓愿力。以是愿力受恶兽身，为欲调伏彼畜生故。菩萨现受畜生身已，善知人语、法语、实语、不粗恶语、不无义语，心常怜愍，修集慈悲，无有放逸，是名菩萨不可思议。 “善男子！我于往昔受熊身时，虽具烦恼，烦恼于我无自在力。何以故？具正念故。我于尔时，怜愍众生，拥护正法，修行法行。受瞿陀身，劫宾耆罗身，兔身，蛇身，龙身，象身，金翅鸟身，鸽身，鹿身，猕猴、羖羊、鸡雉、孔雀、鹦 现代汉语译本： ‘恼（烦恼），我身真实感受到痛苦，为了让一切众生得到解脱，我告诫内心要坚定，不产生退转。’那时，我立即具足了三件事：第一，毕竟不会有退转；第二，成为真正的菩萨；第三，名为不可思议。这叫做菩萨的不可思议。又，我过去为了正法，在一个劫（极长的时间单位）中，全身左右承受千疮的痛苦。那时我具足一切烦恼，身体真实感受到痛苦，为了让一切众生得到解脱，我告诫内心要坚定，不产生退转，这叫做菩萨的不可思议。又，我过去为了救一只鸽子，舍弃了自己的身体。那时我具足一切烦恼，身体真实感受到痛苦，为了让一切众生得到解脱，我告诫内心要坚定，不产生退转，这叫做菩萨的不可思议。 ‘善男子！一切恶友和各种烦恼业，就是菩萨庄严菩提道的伴侣。为什么呢？因为一切凡夫没有智慧和正念之心，所以把烦恼当作怨敌；菩萨智慧和正念具足，所以把烦恼当作修道的伴侣。恶友和恶业，也是如此。善男子！舍弃烦恼，最终不能得到恶趣之身。所以菩萨虽然示现恶业，实际上不是身、口、意三业所造作的恶，而是誓愿的力量。因为这种愿力而接受恶兽之身，是为了调伏那些畜生。菩萨示现接受畜生身之后，善于了解人语、法语（佛法之语）、实语（真实之语）、不粗恶语、不无意义之语，内心常常怜悯，修集慈悲，没有放逸，这叫做菩萨的不可思议。 ‘善男子！我过去接受熊身时，虽然具有烦恼，但烦恼对我没有自在的力量。为什么呢？因为我具有正念的缘故。我在那时，怜悯众生，拥护正法，修行佛法。我曾受瞿陀（蜥蜴）身，劫宾耆罗（鸟名）身，兔身，蛇身，龙身，象身，金翅鸟身，鸽身，鹿身，猕猴、羖羊、鸡雉、孔雀、鹦
English
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.' --------------------------------------------------------------------------------
Chinese
鹉、虾蟆，我受如是鸟兽身时，虽具烦恼，烦恼于我无自在力。何以故？具正念故，怜愍众生，拥护正法，修行法行。善男子！于饥馑世，我立大愿，以愿力故受大鱼身，为诸众生离于饥渴；食我身者，修道、念道、无恶罪过。疾疫世时，复立大愿，以愿力故身为药树，诸有病者，见、闻、触我，及食皮肤、血肉、骨髓，病悉除愈。善男子！菩萨摩诃萨受如是苦，心不退转，是名义菩萨。 “菩萨修行六波罗蜜时，终不悕求六波罗蜜果，但以利益众生为事。菩萨深知生死过患，所以乐处，为利众生受安乐故。菩萨了知解脱安乐、生死过患而能处之，是名菩萨不可思议。菩萨所行，不求恩报，受恩之处，常思反报。善男子！一切众生常求自利，菩萨所行恒求利他，是名菩萨不可思议。菩萨摩诃萨具足烦恼，于怨亲所平等利益，是名菩萨不可思议。 “善男子！若诸外道化众生时，或以恶语、鞭打、骂辱、摈之令出，然后调伏。菩萨不尔，化众生时，无粗恶语、瞋语、绮语、唯有濡语、真实之语，众生闻已，如青莲遇月，赤莲遇日。善男子！菩萨施时，财物虽少，见多乞求，不生厌心，是名菩萨不可思议。菩萨教化盲、聋、喑、哑，愚痴边地恶众生时，心无疲厌，是名菩萨不可思议。 “善男子！菩萨 现代汉语译本 ‘即使我变成鹦鹉、蛤蟆，当我承受这些鸟兽之身时，虽然具有烦恼，但烦恼对我没有支配的力量。为什么呢？因为我具有正念，怜悯众生，拥护正法，修行佛法。善男子！在饥荒的时代，我立下大愿，以愿力的缘故承受大鱼之身，为了让众生脱离饥饿干渴；食用我身体的人，修道、念道，不会有任何罪恶过失。在瘟疫流行的时代，我又立下大愿，以愿力的缘故化身为药树，所有生病的人，见到、听到、接触到我，以及食用我的皮肤、血肉、骨髓，疾病都会完全痊愈。善男子！菩萨摩诃萨承受这样的苦难，内心也不会退转，这叫做义菩萨。 ‘菩萨在修行六波罗蜜（Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā）时，始终不希望得到六波罗蜜的果报，只是以利益众生为目标。菩萨深刻了解生死的过患，所以乐于处于生死之中，是为了利益众生而承受安乐。菩萨了解解脱的安乐和生死的过患，却能够安处于生死之中，这叫做菩萨不可思议。菩萨所做的一切，不求回报，在接受恩惠的地方，常常想着回报。善男子！一切众生常常追求自己的利益，菩萨所做的一切总是追求利益他人，这叫做菩萨不可思议。菩萨摩诃萨虽然具有烦恼，但对于怨恨的人和亲爱的人都平等地利益，这叫做菩萨不可思议。 ‘善男子！如果外道教化众生时，有时会用恶语、鞭打、谩骂侮辱、驱逐出去等方式，然后才进行调伏。菩萨不是这样，教化众生时，没有粗暴恶劣的语言、嗔怒的语言、虚妄不实的语言，只有柔和的语言、真实的语言，众生听了之后，就像青莲花遇到月光，红莲花遇到阳光一样。善男子！菩萨布施时，即使财物很少，见到很多人乞求，也不会产生厌烦之心，这叫做菩萨不可思议。菩萨教化盲人、聋人、哑巴，以及愚痴、边地、邪恶的众生时，内心没有疲惫厌倦，这叫做菩萨不可思议。 ‘善男子！菩萨’
English
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' --------------------------------------------------------------------------------