English
English version Benefit. There are two kinds of people who can ask about the meaning of the Dharma: one who holds it with utmost sincerity, and one who cannot hold it with utmost sincerity. One who holds it with utmost sincerity can benefit both themselves and others; one who does not hold it with utmost sincerity cannot attain the benefit of benefiting both themselves and others. There are two kinds of people who hold it with utmost sincerity: one who contemplates, and one who does not contemplate. One who contemplates can benefit both themselves and others; one who does not contemplate cannot be called one who benefits both themselves and others. There are two kinds of people who contemplate: one who understands the meaning, and one who does not understand the meaning. One who understands the meaning can benefit both themselves and others; one who does not understand the meaning cannot be called one who benefits both themselves and others. There are two kinds of people who understand the meaning: one who dwells in accordance with the Dharma, and one who does not dwell in accordance with the Dharma. One who dwells in accordance with the Dharma can benefit both themselves and others; one who does not dwell in accordance with the Dharma cannot be called one who benefits both themselves and others. There are two kinds of people who dwell in accordance with the Dharma: one who possesses the eight wisdoms completely, and one who cannot possess them completely. What are the eight wisdoms? First, Dharma-jnana (法智, wisdom of the Dharma), second, Artha-jnana (义智, wisdom of the meaning), third, Kala-jnana (时智, wisdom of time), fourth, Santutthi-jnana (知足智, wisdom of contentment), fifth, Atma-para-jnana (自他智, wisdom of oneself and others), sixth, Parisad-jnana (众智, wisdom of the assembly), seventh, Indriya-jnana (根智, wisdom of faculties), and eighth, Adho-urdhva-jnana (上下智, wisdom of lower and upper realms). A person who possesses these eight wisdoms completely has sixteen aspects in all that they say: first, speaking at the right time; second, speaking with utmost sincerity; third, speaking in order; fourth, speaking harmoniously; fifth, speaking in accordance with the meaning; sixth, speaking with joy; seventh, speaking according to the other's wishes; eighth, not speaking with contempt for the assembly; ninth, not scolding the assembly; tenth, speaking in accordance with the Dharma; eleventh, speaking for the benefit of oneself and others; twelfth, speaking without distraction; thirteenth, speaking in accordance with the meaning; fourteenth, speaking truthfully; fifteenth, not giving rise to arrogance after speaking; and sixteenth, not seeking worldly rewards after speaking. Such a person can listen to others, and when listening to others, they possess sixteen aspects: first, listening at the right time; second, listening with joy; third, listening with utmost sincerity; fourth, listening respectfully; fifth, listening without finding fault; sixth, not listening for the sake of debate; seventh, not listening for the sake of victory; eighth, not looking down on the speaker when listening; ninth, not looking down on the Dharma when listening; tenth, never looking down on oneself when listening; eleventh --------------------------------------------------------------------------------
Chinese
、听时远离五盖，十二、听时为受持读，十三、听时为除五欲，十四、听时为具信心，十五、听时为调众生，十六、听时为断闻根。善男子！具八智者能说能听，如是之人能自他利；不具足者，则不得名自利利他。 “善男子！能说法者复有二种：一者、清净，二、不清净。不清净者，复有五事：一者、为利故说，二者、为报而说，三者、为胜他说，四者、为世报说，五者、疑说。清净说者，复有五事：一、先施食然后为说，二、为增长三宝故说，三、断自他烦恼故说，四、为分别邪正故说，五、为听者得最胜故说。善男子！不净说者，名曰垢秽，名为卖法，亦名污辱，亦名错谬，亦名失意。清净说者，名曰净洁，亦名正说，亦名实语，亦名法聚。 “善男子！若具足知十二部经，声论、因论、知因、知喻、知自他取，是名正说。听者有四：一者、略闻多解，二者、随分别解，三者、随本意解，四者、于一一字一一句解。如来说法正为三人，不为第四。何以故？以非器故。如是四人分为二种：一者、熟，二者、生。熟者、现在调伏，生者、未来调伏。 “善男子！譬如树林，凡有四种：一者、易伐难出，二者、难伐易出，三者、易伐易出，四者、难伐难出。在家之人亦有四种：一者、易调难出，二 现代汉语译本： ‘善男子！听法时应远离五盖（五种障碍：贪欲盖、嗔恚盖、睡眠盖、掉举恶作盖、疑盖），听法时为了受持读诵，听法时为了去除五欲（色、声、香、味、触），听法时为了具足信心，听法时为了调伏众生，听法时为了断除听闻的根源。善男子！具备八种智慧的人才能说才能听，这样的人能够自利利他；不具备这些条件的人，就不能称为自利利他。’ ‘善男子！能够说法的人又有两种：一种是清净的，一种是不清净的。不清净的说法，又有五种情况：一是为了利益而说，二是为了回报而说，三是为了胜过他人而说，四是为了世俗的回报而说，五是心怀疑惑而说。清净的说法，又有五种情况：一是先布施食物然后才说法，二是为增长三宝（佛、法、僧）而说，三是为了断除自己和他人的烦恼而说，四是为了分辨邪正而说，五是为了听法的人得到最殊胜的利益而说。善男子！不清净的说法，叫做垢秽，叫做卖法，也叫做污辱，也叫做错谬，也叫做失意。清净的说法，叫做清净洁白，也叫做正说，也叫做实话，也叫做法聚。’ ‘善男子！如果能够完全了解十二部经，精通声论、因论，了解原因、了解比喻、了解自己和他人所取，这叫做正说。听法的人有四种：一是略微听闻就能理解很多，二是随着分别而理解，三是随着本来的意思而理解，四是对每一个字每一句话都理解。如来说法主要是为了前三种人，不是为了第四种人。为什么呢？因为第四种人不是法器。这四种人可以分为两种：一种是成熟的，一种是未成熟的。成熟的人，现在就能调伏；未成熟的人，未来才能调伏。’ ‘善男子！譬如树林，凡有四种情况：一种是容易砍伐但难以取出，一种是难以砍伐但容易取出，一种是容易砍伐也容易取出，一种是难以砍伐也难以取出。在家之人也有四种情况：一种是容易调伏但难以出家，二
English
English version: ‘Good man! When listening to the Dharma, one should stay away from the five coverings (five hindrances: desire, aversion, sloth and torpor, restlessness and remorse, and doubt), listen to the Dharma in order to receive, uphold, and recite it, listen to the Dharma in order to remove the five desires (form, sound, smell, taste, and touch), listen to the Dharma in order to have complete faith, listen to the Dharma in order to tame sentient beings, and listen to the Dharma in order to cut off the root of hearing. Good man! Those who possess eight kinds of wisdom can both speak and listen, and such people can benefit themselves and others; those who do not possess these qualities cannot be called benefiting themselves and others.’ ‘Good man! Those who can expound the Dharma are of two kinds: one is pure, and the other is impure. Impure exposition has five aspects: first, speaking for the sake of profit; second, speaking for the sake of reward; third, speaking to surpass others; fourth, speaking for worldly rewards; and fifth, speaking with doubt. Pure exposition has five aspects: first, giving food first and then expounding the Dharma; second, speaking to increase the Three Jewels (Buddha, Dharma, Sangha); third, speaking to cut off one's own and others' afflictions; fourth, speaking to distinguish between the heretical and the orthodox; and fifth, speaking so that the listeners may obtain the most supreme benefit. Good man! Impure exposition is called defilement, called selling the Dharma, also called insult, also called error, also called disappointment. Pure exposition is called purity, also called right speech, also called truthful words, also called a Dharma gathering.’ ‘Good man! If one fully understands the twelve divisions of the scriptures, is proficient in phonology and logic, understands causes, understands metaphors, and understands what one takes from oneself and others, this is called right speech. There are four kinds of listeners: first, those who understand much from hearing little; second, those who understand according to distinctions; third, those who understand according to the original meaning; and fourth, those who understand each and every word and sentence. The Tathagata mainly expounds the Dharma for the first three kinds of people, not for the fourth kind. Why? Because the fourth kind of person is not a suitable vessel. These four kinds of people can be divided into two types: one is ripe, and the other is unripe. The ripe ones can be tamed now; the unripe ones can be tamed in the future.’ ‘Good man! It is like a forest, which has four kinds of situations: one is easy to cut down but difficult to extract, one is difficult to cut down but easy to extract, one is easy to cut down and easy to extract, and one is difficult to cut down and difficult to extract. There are also four kinds of people at home: one is easy to tame but difficult to leave home, two --------------------------------------------------------------------------------
Chinese
者、难调易出，三者、易调易出，四者、难调难出。如是四人分为三种：一者、呵责已调，二者、濡语而调，三者、呵责、濡语使得调伏。复有二种：一者、自能调伏不假他人，二者、自若不能请他令调。复有二种：一者、施调，二者、咒调。是调伏法，复有二时：一者、喜时，二者、苦时。为是四人说正法时，有二方便：一者、善知世事，二者、为其给使。善男子！菩萨若知是二方便，则能兼利，若不知者，则不能得自利他利。 “善男子！菩萨摩诃萨为利他故，先学外典，然后分别十二部经；众生若闻十二部经，乃于外典生于厌贱。复为众生说烦恼过、烦恼解脱，叹善友德，呵恶友过，赞施功德，毁悭过失。菩萨常寂，赞寂功德，常修法行，赞法行德；若能如是，是名兼利。 “在家菩萨先自调伏，若不调伏，则不出家。在家菩萨能多度人，出家菩萨则不如是。何以故？若无在家，则无三乘出家之人，三乘出家、修道、持戒、诵经、坐禅、皆由在家而为庄严。善男子！有道、有道庄严：道者、所谓法行，道庄严者、所谓在家。出家菩萨为在家者修行于道，在家之人为出家者而作法行。在家之人多修二法：一者、受，二者、施。出家之人亦修二法：一者、诵，二者、教。 “善男子！菩萨摩诃萨 现代汉语译本 ‘善男子！’有四种人：第一种人，难以调伏也难以离开；第二种人，难以调伏却容易离开；第三种人，容易调伏也容易离开；第四种人，难以调伏也难以离开。这四种人可以分为三种调伏方式：第一种，通过呵责来调伏；第二种，通过柔和的言语来调伏；第三种，通过呵责和柔和的言语结合来调伏。又有两种调伏方式：第一种，自己能够调伏自己，不需要借助他人；第二种，自己不能调伏自己，需要请求他人来调伏。又有两种调伏方式：第一种，通过布施来调伏；第二种，通过咒语来调伏。这些是调伏的方法。调伏还有两种时机：第一种，在高兴的时候；第二种，在痛苦的时候。为这四种人宣说正法的时候，有两种方便：第一种，善于了解世事；第二种，为他们提供帮助。善男子！菩萨如果知道这两种方便，就能兼顾自利和他利，如果不知道，就不能获得自利和他利。 ‘善男子！菩萨摩诃萨（Mahāsattva， महानसत्व，伟大的菩萨）为了利益他人，先学习外道典籍，然后分别讲解十二部经；众生如果听闻了十二部经，就会对外道典籍产生厌恶和轻贱。菩萨还为众生宣说烦恼的过患和烦恼的解脱，赞叹善友的功德，呵斥恶友的过失，赞扬布施的功德，批评悭吝的过失。菩萨常常保持寂静，赞叹寂静的功德，常常修行佛法，赞叹修行佛法的功德；如果能够这样做，就叫做兼顾自利和他利。’ ‘在家菩萨先要调伏自己，如果不能调伏自己，就不要出家。在家菩萨能够度化更多的人，出家菩萨则不如这样。为什么呢？如果没有在家之人，就没有三乘（声闻乘、缘觉乘、菩萨乘）的出家之人，三乘出家之人的修行、持戒、诵经、坐禅，都是依靠在家之人的供养和支持才能得以庄严。善男子！有道，也有道的庄严：道，指的是修行佛法；道的庄严，指的是在家之人的护持。出家菩萨为在家之人修行佛道，在家之人为出家之人提供修法的资粮。在家之人多修两种法：第一种，接受供养；第二种，布施。出家之人也修两种法：第一种，诵经；第二种，教导。’ ‘善男子！菩萨摩诃萨（Mahāsattva， महानसत्व，伟大的菩萨）
English
English version ‘Good man! There are four types of people: the first is difficult to tame and difficult to leave; the second is difficult to tame but easy to leave; the third is easy to tame and easy to leave; and the fourth is difficult to tame and difficult to leave. These four types of people can be tamed in three ways: first, by scolding; second, by gentle words; and third, by a combination of scolding and gentle words. There are also two ways to tame: first, by being able to tame oneself without relying on others; and second, by not being able to tame oneself and needing to ask others to tame. There are also two ways to tame: first, by giving; and second, by using mantras. These are the methods of taming. There are also two times for taming: first, when happy; and second, when suffering. When speaking the Dharma to these four types of people, there are two expedient means: first, to be good at understanding worldly affairs; and second, to provide them with assistance. Good man! If a Bodhisattva knows these two expedient means, they can benefit both themselves and others; if they do not know them, they cannot obtain benefit for themselves or others.’ ‘Good man! A Bodhisattva Mahāsattva (Mahāsattva, महानसत्व, Great Being) first studies external scriptures for the benefit of others, and then explains the twelve divisions of scriptures; if sentient beings hear the twelve divisions of scriptures, they will develop disgust and contempt for external scriptures. The Bodhisattva also speaks to sentient beings about the faults of afflictions and the liberation from afflictions, praises the virtues of good friends, scolds the faults of bad friends, praises the merits of giving, and criticizes the faults of stinginess. The Bodhisattva is always tranquil, praising the merits of tranquility, and always cultivates the Dharma, praising the merits of cultivating the Dharma; if they can do this, it is called benefiting both themselves and others.’ ‘Lay Bodhisattvas should first tame themselves; if they cannot tame themselves, they should not become monks. Lay Bodhisattvas can liberate more people, while monks cannot do so as much. Why? If there are no lay people, there would be no monks of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). The practice, precepts, recitation of scriptures, and meditation of monks of the Three Vehicles are all adorned by the support of lay people. Good man! There is the path, and there is the adornment of the path: the path refers to the practice of the Dharma; the adornment of the path refers to the support of lay people. Monks cultivate the path for lay people, and lay people provide the resources for monks to practice the Dharma. Lay people mostly cultivate two practices: first, receiving offerings; and second, giving. Monks also cultivate two practices: first, reciting scriptures; and second, teaching.’ ‘Good man! Bodhisattva Mahāsattva (Mahāsattva, महानसत्व, Great Being) --------------------------------------------------------------------------------