Chinese
有四不可思议：一者、所爱重物能以施人，二者、具诸烦恼能忍恶事，三者、离坏之众能令和合，四者、临终见恶说法转之；是名菩萨四不可思议。复有三事不可思议：一者、呵责一切烦恼，二者、处烦恼中而不舍之，三者、虽具烦恼及烦恼业而不放逸；是名菩萨三不可思议。复有三事不可思议：一者、始欲施时心生欢乐，二者、施时为他不求果报，三者、施已心乐不生悔恨；是名菩萨三不可思议。 “善男子！菩萨摩诃萨作是行时，自观其心，我是名菩萨也？义菩萨乎？众生若能作如是事，当知是人即义菩萨也。 “善男子！菩萨有二种：一者、在家，二者、出家。出家菩萨作如是事，是不为难；在家菩萨为如是事，是乃为难。何以故？在家之人多恶因缘所缠绕故。”◎ 优婆塞戒经自利利他品第十 善生言：“世尊！云何菩提？云何菩提道？” 佛言：“善男子！若离菩提无菩提道，离菩提道则无菩提；菩提之道即是菩提，菩提即是菩提之道；出胜一切声闻、缘觉所得道果，是名菩提、菩提之道。” 善生言：“世尊！声闻、缘觉所得道果，即是菩提，即是菩提道，云何言胜？” “善男子！声闻、缘觉道不广大，非一切觉，是故菩提、菩提之道得名为胜。犹如一切 现代汉语译本 有四种不可思议的事情：第一，能够将自己珍爱的东西布施给他人；第二，虽然具有各种烦恼，却能够忍受恶事；第三，能够使离散不和的众人和合；第四，临终时见到恶相，能够通过说法使其转变。这被称为菩萨的四种不可思议。还有三种不可思议的事情：第一，呵斥一切烦恼；第二，身处烦恼之中却不舍弃（众生）；第三，虽然具有烦恼以及由烦恼产生的业，却不放纵自己。这被称为菩萨的三种不可思议。还有三种不可思议的事情：第一，刚开始想要布施时，心中生起欢乐；第二，布施时为了他人，不求果报；第三，布施之后，心中快乐，不生后悔。这被称为菩萨的三种不可思议。 ‘善男子！菩萨摩诃萨在做这些行为时，自己观察自己的心，我是名义上的菩萨呢？还是真实的菩萨呢？众生如果能够做这样的事情，应当知道这个人就是真实的菩萨。’ ‘善男子！菩萨有两种：一种是在家的，一种是出家的。出家的菩萨做这样的事情，是不难的；在家的菩萨做这样的事情，才是难的。为什么呢？因为在家之人多被恶劣的因缘所缠绕。’ 《优婆塞戒经·自利利他品》第十 善生问：‘世尊！什么是菩提（bodhi，觉悟）？什么是菩提道（bodhi path，通往觉悟的道路）？’ 佛说：‘善男子！如果离开菩提就没有菩提道，离开菩提道就没有菩提；菩提道就是菩提，菩提就是菩提道；超出胜过一切声闻（śrāvaka，听闻佛法而证悟者）、缘觉（pratyekabuddha，靠自己领悟而证悟者）所得到的道果，这叫做菩提、菩提道。’ 善生问：‘世尊！声闻、缘觉所得到的道果，就是菩提，就是菩提道，为什么说（菩提）更胜一筹呢？’ ‘善男子！声闻、缘觉的道不广大，不是一切觉，所以菩提、菩提道才得名为胜。犹如一切……’
English
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 (觉悟, enlightenment)? What is the Bodhi path (通往觉悟的道路, 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 (声闻, hearers of the Buddha's teachings) and Pratyekabuddhas (缘觉, 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...’ --------------------------------------------------------------------------------
Chinese
世间经书，十二部经为最第一。何以故？所说不谬，无颠倒故。二乘之道比菩提道，亦复如是。 “善男子！菩提道者，即是学，即是学果。云何名学？行菩提道未能具足不退转心，是名为学；已得不退，是名学果。未得定有，是名为学；已得定有，第三劫中是名学果。初阿僧祇劫，犹故未能一切慧施，一切时施，一切众生施；第二阿僧祇劫，虽一切施，未能一切时施，一切众生施；如是二处是名为学。第三阿僧祇劫，能一切施，一切时施，一切众生施，是名学果。善男子！菩萨修行施、戒、忍辱、进、定、智时，是名为学；到于彼岸，是名学果。 “善男子！有是惠施非波罗蜜，有波罗蜜不名为施，有亦惠施亦波罗蜜，有非惠施非波罗蜜。善男子！是施非波罗蜜者，声闻、缘觉、一切凡夫、外道异见、菩萨初二阿僧祇劫所行施。是波罗蜜非惠施者，如尸波罗蜜乃至般若波罗蜜是。亦是惠施亦波罗蜜者，菩萨第三阿僧祇劫所行施是。非施非波罗蜜者，声闻、缘觉持戒、修定、忍、慈、悲是。善男子！非施非波罗蜜，是名为学；亦施亦波罗蜜，是名学果。 “善男子！夫菩提者，即是尽智、无生智也。为此二智，勤心修集三十七品，是名为学；得菩提已，是名学果。自调诸根，次调众生，是名为学； 现代汉语译本：世间的经书，以十二部经（佛教经书的十二种分类）最为殊胜第一。为什么呢？因为其中所说的内容真实不虚，没有颠倒错乱的缘故。二乘（声闻乘和缘觉乘）的道与菩提道（成佛之道）相比，也是如此。 ‘善男子！菩提道就是学，也就是学的结果。什么叫做学呢？修行菩提道，未能具足不退转心（不会退转的决心），这叫做学；已经得到不退转，这叫做学果。未得到确定有的把握，这叫做学；已经得到确定有的把握，在第三阿僧祇劫（极长的时间单位）中，这叫做学果。在第一个阿僧祇劫，仍然不能做到一切智慧的布施，一切时间的布施，一切众生的布施；在第二个阿僧祇劫，虽然能做到一切布施，但不能做到一切时间的布施，一切众生的布施；像这样的两种情况，都叫做学。在第三个阿僧祇劫，能够做到一切布施，一切时间的布施，一切众生的布施，这叫做学果。善男子！菩萨修行布施、持戒、忍辱、精进、禅定、智慧的时候，这叫做学；到达彼岸（圆满）的时候，这叫做学果。’ ‘善男子！有的是惠施但不是波罗蜜（到达彼岸），有的是波罗蜜但不是惠施，有的是惠施也是波罗蜜，有的既不是惠施也不是波罗蜜。善男子！不是波罗蜜的惠施，是指声闻、缘觉、一切凡夫、外道异见者、菩萨在最初两个阿僧祇劫所行的布施。是波罗蜜但不是惠施的，比如尸波罗蜜（持戒波罗蜜）乃至般若波罗蜜（智慧波罗蜜）等。既是惠施又是波罗蜜的，是指菩萨在第三个阿僧祇劫所行的布施。既不是惠施也不是波罗蜜的，是指声闻、缘觉所持的戒律、修的禅定、忍辱、慈悲。善男子！既不是惠施也不是波罗蜜，这叫做学；既是惠施又是波罗蜜，这叫做学果。’ ‘善男子！所谓的菩提，就是尽智（知尽一切之智）、无生智（知无生灭之智）。为了这两种智慧，勤奋修习三十七道品（三十七种修行方法），这叫做学；得到菩提之后，这叫做学果。先调伏自己的诸根（眼、耳、鼻、舌、身、意），然后调伏众生，这叫做学；’
English
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;' --------------------------------------------------------------------------------
Chinese
自得解脱，令众生得，是名学果。修集十力、四无所畏、大悲、三念，是名为学；具足获得十八不共法，是名学果。为利自他，造作诸业，是名为学；能利他已，是名学果。习学世法，是名为学；学出世法，是名学果。为诸众生不惜身财，是名为学；为诸众生，亦不吝惜身财、寿命，是名学果。能化众生作人天业，是名为学；作无漏业，是名学果。能施众生一切财物，是名为学；能行法施，是名学果。能自破坏悭贪、嫉妒，是名为学；破他悭贪、嫉妒之心，是名学果。受持五根，修行忆念，是名为学；教他修集成就具足，是名学果。 “善男子！菩萨信根，既自利已，复利益他。自利益者，不名为实；利益他者，乃名自利。何以故？菩萨摩诃萨为利他故，于身、命、财不生悭吝，是名自利。菩萨定知若用声闻、缘觉菩提教化众生，众生不受，则以天人世乐教之，是名利他；利益他者，即是自利。菩萨不能自他兼利，唯求自利，是名下品。何以故？如是菩萨于法财中生贪着心，是故不能自利益也。行者若令他受苦恼、自处安乐，如是菩萨不能利他。若自不修施、戒、多闻，虽复教他，是名利他，不能自利。若自具足信等五根，然后转教，是名菩萨自利利他。 “善男子！利益有二：一者、现世，二者、后世 现代汉语译本 自得解脱，令众生得解脱，这叫做学果。修习积聚十力（Tathāgatabala，如来的十种力量）、四无所畏（catu-vaiśāradya，佛的四种无所畏惧的自信）、大悲（mahākaruṇā，伟大的慈悲）、三念（trīṇi smṛtyupasthānāni，三种忆念），这叫做学；完全获得十八不共法（aṣṭādaśāvenikabuddhadharmāḥ，佛独有的十八种功德），这叫做学果。为了利益自己和他人，造作各种事业，这叫做学；能够利益他人之后，这叫做学果。学习世俗的法，这叫做学；学习出世间的法，这叫做学果。为了众生不吝惜自己的身和财物，这叫做学；为了众生，也不吝惜自己的身、财物和寿命，这叫做学果。能够教化众生做人天的事业，这叫做学；做无漏的事业，这叫做学果。能够施舍众生一切财物，这叫做学；能够施行法布施，这叫做学果。能够自己破坏悭吝和嫉妒，这叫做学；破除他人悭吝和嫉妒之心，这叫做学果。受持五根（pañcendriyāṇi，信、精进、念、定、慧五种能力），修行忆念，这叫做学；教导他人修习积聚成就具足，这叫做学果。 ‘善男子！菩萨的信根（śraddhā-indriya，信的能力），既能利益自己，又能利益他人。只利益自己，不叫做真实的利益；利益他人，才叫做真正的自利。为什么呢？菩萨摩诃萨（bodhisattva-mahāsattva，伟大的菩萨）为了利益他人，对于身、命、财不生悭吝，这叫做自利。菩萨一定知道如果用声闻（śrāvaka，听闻佛法而证悟者）、缘觉（pratyekabuddha，独自悟道者）的菩提（bodhi，觉悟）来教化众生，众生不能接受，就用天人的世间快乐来教导他们，这叫做利他；利益他人，就是自利。菩萨不能自己和他人兼顾利益，只求自利，这叫做下品。为什么呢？这样的菩萨对于法财中产生贪着心，所以不能自己利益自己。修行者如果让他人遭受痛苦烦恼、自己处在安乐之中，这样的菩萨不能利益他人。如果自己不修习布施、持戒、多闻，即使教导他人，这叫做利他，不能自利。如果自己具足信等五根，然后转而教导他人，这叫做菩萨自利利他。 ‘善男子！利益有两种：一种是现世的利益，一种是后世的利益。