English
English version Attaining liberation oneself and enabling sentient beings to attain it is called the fruit of learning. Cultivating and accumulating the ten powers (Tathāgatabala, the ten powers of a Tathāgata), the four fearlessnesses (catu-vaiśāradya, the four kinds of fearlessness of a Buddha), great compassion (mahākaruṇā, great compassion), and the three mindfulnesses (trīṇi smṛtyupasthānāni, three kinds of mindfulness) is called learning; fully attaining the eighteen unshared qualities (aṣṭādaśāvenikabuddhadharmāḥ, the eighteen unique qualities of a Buddha) is called the fruit of learning. Engaging in various activities for the benefit of oneself and others is called learning; being able to benefit others is called the fruit of learning. Studying worldly dharmas is called learning; studying transcendental dharmas is called the fruit of learning. Not being stingy with one's body and wealth for the sake of sentient beings is called learning; not being stingy with one's body, wealth, and life for the sake of sentient beings is called the fruit of learning. Being able to transform sentient beings to engage in the activities of humans and gods is called learning; engaging in non-outflow activities is called the fruit of learning. Being able to give all kinds of wealth to sentient beings is called learning; being able to practice Dharma giving is called the fruit of learning. Being able to destroy one's own stinginess and jealousy is called learning; destroying the stinginess and jealousy of others is called the fruit of learning. Upholding the five roots (pañcendriyāṇi, the five faculties of faith, vigor, mindfulness, concentration, and wisdom), practicing mindfulness, is called learning; teaching others to cultivate and achieve complete fulfillment is called the fruit of learning. 'Good man! The Bodhisattva's root of faith (śraddhā-indriya, the faculty of faith) benefits both oneself and others. Benefiting only oneself is not called true benefit; benefiting others is called true self-benefit. Why? Because the Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great Bodhisattva) does not generate stinginess towards body, life, and wealth for the sake of benefiting others, this is called self-benefit. The Bodhisattva certainly knows that if one uses the Bodhi (bodhi, enlightenment) of the Śrāvakas (śrāvaka, a hearer or disciple) and Pratyekabuddhas (pratyekabuddha, a solitary Buddha) to teach sentient beings, sentient beings will not accept it, so one teaches them with the worldly pleasures of gods and humans, this is called benefiting others; benefiting others is self-benefit. A Bodhisattva who cannot benefit both oneself and others, but only seeks self-benefit, is called inferior. Why? Because such a Bodhisattva generates attachment in Dharma and wealth, therefore he cannot benefit himself. If a practitioner causes others to suffer and be afflicted while dwelling in comfort himself, such a Bodhisattva cannot benefit others. If one does not cultivate giving, precepts, and learning oneself, even if one teaches others, this is called benefiting others, but one cannot benefit oneself. If one is complete with the five roots such as faith, and then turns to teach others, this is called a Bodhisattva benefiting both oneself and others.' 'Good man! There are two kinds of benefit: one is present benefit, and the other is future benefit.' --------------------------------------------------------------------------------
Chinese
。菩萨若作现在利益，是不名实；若作后世，则能兼利。善男子！乐有二种：一者、世乐，二者、出世乐；福德亦尔。菩萨若能自具如是二乐、二福化众生者，是则名为自利利他。 “善男子！菩萨摩诃萨具足一法，则能兼利，谓不放逸。复有二法能自他利：一者、多闻，二者思惟。复有三法能自他利：一者、怜愍众生，二者、勤行精进，三者、具足念心。复有四法能自他利：谓四威仪。复有五法能自他利：一者、信根，二者、持戒，三者、多闻，四者、布施，五者、智慧。复有六法能自他利：所谓六念。复有七法能自他利：谓坏七慢。 “善男子！若沙门、婆罗门、长者、男女，或大众中有诸过失，菩萨见已，先随其意，然后说法令得调伏。如其不能，先随其意便为说法，是则名为下品菩萨。 “善男子！菩萨二种：一者、乐近善友，二者、不乐。乐善友者，能自他利；不乐近者，则不能得自他兼利。善男子！乐近善友复有二种：一、乐供养，二、不乐供养。乐供养者，能自他利；不乐供养，不能兼利。乐供养者，复有二种：一、能听法，二、不能听。至心听者，能自他利；不至心听，则无兼利。至心听法，复有二种：一者、能问，二、不能问。能问义者，能自他利，不能问者，则不能得自利他 现代汉语译本：菩萨如果只做眼前的利益，就不是真实的利益；如果着眼于后世的利益，就能兼顾两方面。善男子！快乐有两种：一是世俗的快乐，二是超脱世俗的快乐；福德也是如此。菩萨如果能够自己具备这两种快乐和两种福德来教化众生，这才叫做自利利他。 善男子！菩萨摩诃萨（Mahāsattva，伟大的菩萨）具足一种法，就能兼顾自利利他，那就是不放逸。又有两种法能够自利利他：一是多闻，二是思惟。又有三种法能够自利利他：一是怜悯众生，二是勤奋精进，三是具足正念。又有四种法能够自利利他：就是四威仪（行、住、坐、卧）。又有五种法能够自利利他：一是信根，二是持戒，三是多闻，四是布施，五是智慧。又有六种法能够自利利他：就是六念（念佛、念法、念僧、念戒、念施、念天）。又有七种法能够自利利他：就是破除七慢（慢、过慢、慢过慢、我慢、增上慢、卑慢、邪慢）。 善男子！如果沙门（Śrāmaṇa，出家修道者）、婆罗门（Brāhmaṇa，古印度祭司阶层）、长者、男女，或者大众之中有各种过失，菩萨看到后，先顺应他们的心意，然后再说法引导他们，使他们得到调伏。如果不能这样，就先顺应他们的心意，然后为他们说法，这就叫做下品菩萨。 善男子！菩萨有两种：一是乐于亲近善友，二是不乐于亲近善友。乐于亲近善友的菩萨，能够自利利他；不乐于亲近善友的菩萨，就不能够得到自利利他。善男子！乐于亲近善友又有两种：一是乐于供养，二是不乐于供养。乐于供养的菩萨，能够自利利他；不乐于供养的菩萨，不能够兼顾自利利他。乐于供养的菩萨，又有两种：一是能够听法，二是不能够听法。至心听法的菩萨，能够自利利他；不至心听法的菩萨，就没有兼顾自利利他的效果。至心听法，又有两种：一是能够提问，二是不能够提问。能够提问佛法真义的菩萨，能够自利利他，不能够提问的菩萨，就不能够得到自利利他的效果。
English
English version: If a Bodhisattva only works for present benefits, it is not a real benefit; if he works for the benefits of future lives, then he can benefit both. Good man! There are two kinds of happiness: one is worldly happiness, and the other is transcendental happiness; merit is also the same. If a Bodhisattva can cultivate both these two kinds of happiness and two kinds of merit to transform sentient beings, then it is called benefiting oneself and others. Good man! A Bodhisattva-Mahāsattva (great being Bodhisattva) who possesses one Dharma (law, teaching) can benefit both himself and others, which is non-negligence. There are also two Dharmas that can benefit both oneself and others: one is extensive learning, and the other is contemplation. There are also three Dharmas that can benefit both oneself and others: one is compassion for sentient beings, the second is diligent practice with vigor, and the third is possessing mindfulness. There are also four Dharmas that can benefit both oneself and others: namely, the four dignities (walking, standing, sitting, and lying down). There are also five Dharmas that can benefit both oneself and others: one is the root of faith, the second is upholding precepts, the third is extensive learning, the fourth is giving, and the fifth is wisdom. There are also six Dharmas that can benefit both oneself and others: these are the six recollections (recollection of the Buddha, the Dharma, the Sangha, precepts, giving, and the devas). There are also seven Dharmas that can benefit both oneself and others: namely, destroying the seven kinds of arrogance (arrogance, excessive arrogance, arrogance beyond measure, ego-arrogance, arrogance of thinking one has attained what one has not, belittling arrogance, and wrong arrogance). Good man! If Śrāmaṇas (ascetics), Brāhmaṇas (priestly class in ancient India), elders, men and women, or people in the assembly have faults, when a Bodhisattva sees them, he first accommodates their intentions, and then teaches the Dharma to lead them to be tamed. If he cannot do this, he first accommodates their intentions and then speaks the Dharma for them; this is called a Bodhisattva of the lower grade. Good man! There are two kinds of Bodhisattvas: one is fond of being near good friends, and the other is not fond of it. A Bodhisattva who is fond of being near good friends can benefit both himself and others; one who is not fond of being near them cannot obtain the benefit of both himself and others. Good man! Being fond of being near good friends also has two aspects: one is being fond of making offerings, and the other is not fond of making offerings. A Bodhisattva who is fond of making offerings can benefit both himself and others; one who is not fond of making offerings cannot benefit both. A Bodhisattva who is fond of making offerings also has two aspects: one is being able to listen to the Dharma, and the other is not being able to listen. A Bodhisattva who listens attentively can benefit both himself and others; one who does not listen attentively has no benefit for both. Listening attentively to the Dharma also has two aspects: one is being able to ask questions, and the other is not being able to ask questions. A Bodhisattva who can ask about the meaning of the Dharma can benefit both himself and others; one who cannot ask questions cannot obtain the benefit of both himself and others. --------------------------------------------------------------------------------
Chinese
利。能问义者，复有二种：一、至心持，二、不能持。至心持者，能自他利；不至心者，则不能得自利他利。至心持者，复有二种：一者、思惟，二、不思惟。能思惟者，能利自他；不思惟者，则不得名自利他利。能思惟者，复有二种：一者、解义，二、不解义。能解义者，能自他利；不解义者，则不得名能自他利。解义之人，复有二种：一、如法住，二、不如法住。如法住者，能自他利；不如法住者，则不得名自利他利。如法住者，复有二种：一者、具足八智，二者、不能具足。何等八智？一者、法智，二者、义智，三者、时智，四者、知足智，五者、自他智，六者、众智，七者、根智，八、上下智。是人具足如是八智，凡有所说具十六事：一者、时说，二、至心说，三、次第说，四、和合说，五、随义说，六、喜乐说，七、随意说，八、不轻众说，九、不呵众说，十、如法说，十一、自他利说，十二、不散乱说，十三、合义说，十四、真正说，十五、说已不生憍慢，十六、说已不求世报。如是之人能从他听，从他听时具十六事：一者、时听，二者、乐听，三者、至心听，四者、恭敬听，五者、不求过听，六者、不为论议听，七者、不为胜听，八者、听时不轻说者，九者、听时不轻于法，十者、听时终不自轻，十一 现代汉语译本 利。能够提问佛法真义的人，又有两种：一是至诚恳切地坚持，二是不能至诚恳切地坚持。至诚恳切地坚持的人，能够利益自己和他人；不能至诚恳切地坚持的人，就不能获得自利利他的效果。至诚恳切地坚持的人，又有两种：一是思惟法义，二是不思惟法义。能够思惟法义的人，能够利益自己和他人；不能思惟法义的人，就不能被称为能自利利他。能够思惟法义的人，又有两种：一是理解法义，二是不理解法义。能够理解法义的人，能够利益自己和他人；不理解法义的人，就不能被称为能自利利他。理解法义的人，又有两种：一是如法安住，二是不如法安住。如法安住的人，能够利益自己和他人；不如法安住的人，就不能被称为能自利利他。如法安住的人，又有两种：一是具足八种智慧，二是不具足八种智慧。哪八种智慧？一是法智（Dharma-jnana，对法的智慧），二是义智（Artha-jnana，对义的智慧），三是时智（Kala-jnana，对时的智慧），四是知足智（Santutthi-jnana，知足的智慧），五是自他智（Atma-para-jnana，对自己和他人的智慧），六是众智（Parisad-jnana，对大众的智慧），七是根智（Indriya-jnana，对根器的智慧），八是上下智（Adho-urdhva-jnana，对上下因果的智慧）。这样的人具足这八种智慧，凡有所说都具备十六个方面：一是适时而说，二是至诚恳切地说，三是按次第说，四是和谐一致地说，五是随顺法义说，六是欢喜快乐地说，七是随顺对方意愿说，八是不轻视大众地说，九是不呵斥大众地说，十是如法如律地说，十一是自利利他说，十二是不散乱地说，十三是符合义理地说，十四是真实不虚地说，十五是说完后不生骄慢心，十六是说完后不求世间回报。这样的人能够听取他人的意见，听取他人意见时具备十六个方面：一是适时听，二是乐意听，三是至诚恳切地听，四是恭敬地听，五是不挑剔过失地听，六是不为了辩论而听，七是不为了争胜而听，八是听的时候不轻视说法的人，九是听的时候不轻视佛法，十是听的时候终不轻视自己，十一