Chinese
兼有四法：受、施、诵、教，如是名为自利利他。菩萨若欲为众生说法界深义，先当为说世间之法，然后乃说甚深法界。何以故？为易化故。 “菩萨摩诃萨应护一切众生之心，若不护者，则不能调一切众生。菩萨亦应拥护自身，若不护身，亦不能得调伏众生。菩萨不为贪身、命、财，护身、命、财，皆为调伏诸众生故。菩萨摩诃萨先自除恶，后教人除，若不自除，能教他除，无有是处！是故菩萨先应自施、持戒、知足、勤行精进，然后化人。菩萨若不自行法行，则不能得教化众生。 “善男子！众生诸根凡有三种，菩萨诸根，亦复三种，谓下中上：下根菩萨能化下根，不及中、上；中根菩萨能化中、下，不及上根；上根菩萨，能三种化。 “善男子！菩萨有二种：一者、在家，二者、出家。出家菩萨自利利他，是不为难；在家菩萨修是二利，是乃为难。何以故？在家菩萨多恶因缘所缠绕故。” 优婆塞戒经自他庄严品第十一 善生言：“世尊！菩萨摩诃萨具足几法能自他利？” “善男子！具足八法，能自他利。何等为八？一者、寿命长远，二者、具上妙色，三者、身具大力，四者、具好种姓，五者、多饶财宝，六者、具男子身，七者、言语辩了，八者、无大众畏。” 现代汉语译本 兼备四种方法：受持（接受并奉行）、布施（给予）、诵读（念诵经典）、教导（教诲他人），这样就叫做自利利他（既使自己受益，也使他人受益）。菩萨如果想要为众生讲说法界（dharma-dhātu，一切法的总称）深奥的含义，应当先为他们讲说世间的法，然后才讲说甚深的法界。为什么呢？因为这样容易教化。 菩萨摩诃萨（bodhisattva-mahāsattva，大菩萨）应当守护一切众生的心，如果不守护，就不能调伏一切众生。菩萨也应当拥护自身，如果不护卫自身，也不能调伏众生。菩萨不是为了贪恋自身、性命、财产而护卫自身、性命、财产，而是为了调伏一切众生的缘故。菩萨摩诃萨先要自己去除恶行，然后教导他人去除恶行，如果自己不去除，却要教导他人去除，这是不可能的！所以菩萨应当先自己布施、持戒（śīla，遵守戒律）、知足（满足于所拥有的）、勤奋修行精进（vīrya，努力不懈），然后教化他人。菩萨如果不亲自实行佛法，就不能教化众生。 善男子！众生的根器一般有三种，菩萨的根器，也有三种，即下根、中根、上根：下根的菩萨能教化下根的众生，不能教化中根、上根的众生；中根的菩萨能教化中根、下根的众生，不能教化上根的众生；上根的菩萨，能教化所有这三种根器的众生。 善男子！菩萨有两种：一种是在家的，一种是出家的。出家的菩萨做到自利利他，这不难；在家的菩萨修习这两种利益，这才是难的。为什么呢？因为在家的菩萨多被恶劣的因缘所缠绕的缘故。 《优婆塞戒经》（Upāsaka-śīla-sūtra）自他庄严品第十一 善生（Sundara）问：‘世尊（Bhagavan，佛的尊称）！菩萨摩诃萨具足几种法才能自利利他？’ ‘善男子！具足八种法，能自利利他。是哪八种呢？一是寿命长远，二是具有上妙的容貌，三是身体具有强大的力量，四是具有好的种姓（出身），五是拥有众多的财富，六是具有男子之身，七是言语流利有辩才，八是在大众面前没有畏惧。’
English
English version Possessing four qualities: receiving (accepting and practicing), giving (charity), reciting (scriptures), and teaching (instructing others), this is called benefiting oneself and others. If a Bodhisattva wishes to explain the profound meaning of the Dharma-dhātu (the totality of all dharmas) to sentient beings, they should first explain the worldly dharmas, and then explain the profound Dharma-dhātu. Why? Because it is easier to teach. A Bodhisattva-Mahāsattva (great Bodhisattva) should protect the minds of all sentient beings; if they do not protect them, they cannot tame all sentient beings. A Bodhisattva should also protect themselves; if they do not protect themselves, they cannot tame sentient beings. A Bodhisattva does not protect their own body, life, and wealth out of greed for them, but rather to tame all sentient beings. A Bodhisattva-Mahāsattva should first eliminate evil from themselves, and then teach others to eliminate it; if they do not eliminate it from themselves, but try to teach others to eliminate it, this is impossible! Therefore, a Bodhisattva should first practice giving, observe the precepts (śīla, moral discipline), be content (with what one has), and diligently practice vigor (vīrya, effort), and then transform others. If a Bodhisattva does not personally practice the Dharma, they cannot teach sentient beings. Good man! Sentient beings generally have three kinds of faculties, and Bodhisattvas also have three kinds of faculties, namely, lower, middle, and upper: a Bodhisattva with lower faculties can transform sentient beings with lower faculties, but not those with middle or upper faculties; a Bodhisattva with middle faculties can transform sentient beings with middle and lower faculties, but not those with upper faculties; a Bodhisattva with upper faculties can transform all three kinds of sentient beings. Good man! There are two kinds of Bodhisattvas: those who are householders and those who are renunciates. It is not difficult for a renunciate Bodhisattva to benefit themselves and others; it is difficult for a householder Bodhisattva to cultivate these two benefits. Why? Because householder Bodhisattvas are often entangled by evil conditions. Upāsaka-śīla-sūtra (Sutra on the Precepts for Laymen), Chapter Eleven on Self and Other Adornment Sundara (Shan Sheng) said: 'Bhagavan (World Honored One, title for the Buddha)! How many qualities must a Bodhisattva-Mahāsattva possess to benefit themselves and others?' 'Good man! Possessing eight qualities enables one to benefit oneself and others. What are these eight? First, longevity; second, possessing excellent appearance; third, possessing great physical strength; fourth, possessing good lineage (birth); fifth, possessing abundant wealth; sixth, possessing a male body; seventh, eloquence and skillful speech; eighth, being without fear in a crowd.' --------------------------------------------------------------------------------
Chinese
善生言：“世尊！何因缘故菩萨得寿命长，乃至大众不生怖畏？” 佛言：“善男子！菩萨摩诃萨无量世中慈心不杀，以是因缘，获得长寿。无量世中常施衣灯，以是因缘，获得上色。无量世中常坏憍慢，以是因缘，生上种姓。无量世中常施饮食，以是因缘，身力具足。无量世中常乐说法，以是因缘，多饶财宝。无量世中呵责女身，以是因缘，得男子身。无量世中至心持戒，以是因缘，言语辩了。无量世中供养三宝，以是因缘，无大众畏。 “如是八事，有三因缘：一者、物净，二者、心净，三者、福田净。云何物净？非偷盗物，非圣遮物，非众共物，非三宝物，非施一人回与多人，非施多人回与一人，不恼他得，不诳他得，不欺人得，是名物净。云何心净？施时不为生死善果，名称胜他，得色、力、财，不断家法，眷属多饶；唯为庄严菩提故施，为欲调伏众生故施，是名心净。云何福田净？受施之人远离八邪，名福田净。善男子！以如是等三因缘故，八法具足。 “善男子！菩萨所以求于长命，欲为众生赞不杀故。菩萨所以求上色者，为令众生见欢喜故。菩萨所以求上种姓，为令众生生恭敬故。菩萨所以求具足力，为欲持戒、诵经、坐禅故。菩萨所以求多财宝，为欲调伏诸众生故。菩萨所以求 现代汉语译本： 善生问道：‘世尊！是何因缘，菩萨能够获得长寿，乃至在众人之中不生怖畏？’ 佛说：‘善男子！菩萨摩诃萨在无量世中，以慈悲心不杀生，因此获得长寿。在无量世中，常施舍衣服和灯具，因此获得美好的容貌。在无量世中，常破除骄慢之心，因此出生于高贵的种姓。在无量世中，常施舍饮食，因此身体充满力量。在无量世中，常乐于说法，因此拥有众多的财富。在无量世中，呵责轻视女身的行为，因此获得男子之身。在无量世中，至诚恳切地持守戒律，因此言语清晰流畅。在无量世中，供养佛法僧三宝，因此在众人之中没有畏惧。’ ‘这八件事，有三种因缘：一是物品清净，二是心念清净，三是福田清净。什么叫做物品清净？不是偷盗得来的物品，不是圣人禁止使用的物品，不是大众共有的物品，不是属于佛法僧三宝的物品，不是施舍给一个人又转回给多个人的物品，不是施舍给多个人又转回给一个人的物品，不是通过恼害他人得到的物品，不是通过欺骗他人得到的物品，不是通过欺诈他人得到的物品，这叫做物品清净。什么叫做心念清净？施舍的时候不是为了求得生死的善果，不是为了名声胜过他人，不是为了获得美貌、力量、财富，不是为了不断绝家族传统，不是为了眷属众多；只是为了庄严菩提而施舍，为了调伏众生而施舍，这叫做心念清净。什么叫做福田清净？接受施舍的人远离八种邪恶的行为，这叫做福田清净。善男子！因为像这样的三种因缘，所以这八种功德都能圆满具足。’ ‘善男子！菩萨之所以追求长寿，是为了向众生赞叹不杀生的功德。菩萨之所以追求美好的容貌，是为了让众生见到后心生欢喜。菩萨之所以追求高贵的种姓，是为了让众生生起恭敬之心。菩萨之所以追求具足力量，是为了能够持戒、诵经、坐禅。菩萨之所以追求众多的财富，是为了调伏各种众生。
English
English version: Shansheng said: 'World Honored One! What are the causes and conditions by which a Bodhisattva obtains longevity, and even does not generate fear in the assembly?' The Buddha said: 'Good man! The Bodhisattva-Mahasattva, in countless lifetimes, with a compassionate heart, does not kill, and by this cause and condition, obtains longevity. In countless lifetimes, he constantly gives clothing and lamps, and by this cause and condition, obtains superior appearance. In countless lifetimes, he constantly destroys arrogance, and by this cause and condition, is born into a superior lineage. In countless lifetimes, he constantly gives food and drink, and by this cause and condition, his body is full of strength. In countless lifetimes, he constantly delights in expounding the Dharma, and by this cause and condition, he is rich in wealth and treasures. In countless lifetimes, he rebukes the contempt for the female body, and by this cause and condition, he obtains a male body. In countless lifetimes, he sincerely upholds the precepts, and by this cause and condition, his speech is eloquent and clear. In countless lifetimes, he makes offerings to the Triple Jewel (Sanbao), and by this cause and condition, he has no fear in the assembly.' 'These eight things have three causes and conditions: first, the purity of the object; second, the purity of the mind; third, the purity of the field of merit. What is the purity of the object? It is not stolen goods, not objects forbidden by the sages, not objects shared by the community, not objects belonging to the Triple Jewel (Sanbao), not objects given to one person and then returned to many, not objects given to many and then returned to one, not obtained by harming others, not obtained by deceiving others, not obtained by defrauding others; this is called the purity of the object. What is the purity of the mind? When giving, it is not for seeking the good results of birth and death, not for surpassing others in fame, not for obtaining beauty, strength, and wealth, not for continuing family traditions, not for having many relatives; but only for the sake of adorning Bodhi (enlightenment), for the sake of taming sentient beings; this is called the purity of the mind. What is the purity of the field of merit? The person receiving the offering is far from the eight evils; this is called the purity of the field of merit. Good man! Because of these three causes and conditions, the eight qualities are fully complete.' 'Good man! The reason why the Bodhisattva seeks longevity is to praise the merit of non-killing to sentient beings. The reason why the Bodhisattva seeks superior appearance is to make sentient beings rejoice upon seeing him. The reason why the Bodhisattva seeks superior lineage is to make sentient beings generate respect. The reason why the Bodhisattva seeks to have complete strength is to be able to uphold the precepts, recite scriptures, and practice meditation. The reason why the Bodhisattva seeks abundant wealth is to tame all kinds of sentient beings.' --------------------------------------------------------------------------------
Chinese
男子身，为欲成器成善法故。菩萨所以求语辩了，为诸众生受法语故。菩萨所以求不畏大众，为欲分别真实法故。 “善男子！是故菩萨具足八法能自他利，能如是行，是名实行。善男子！菩萨摩诃萨有八法者，具足受持十善之法，乐以化人；具足受持优婆塞戒，乐以化人。虽得妙色，终不以是而生憍慢；虽持净戒、多闻、精进、大力、好姓、多饶财宝，终不以此而生憍慢。不以幻惑欺诳众生，不生放逸，修六和敬。菩萨具足如是等法，虽复在家，不异出家。如是菩萨终不为他作恶因缘，何以故？惭愧坚故。 “善男子！在家之人，设于一世受持如是优婆塞戒，虽复后生无三宝处，终不造作诸恶因缘。所以者何？二因缘故：一者、智慧，二、不放逸。善男子！于后恶处不作恶事，有四因缘：一者、了知烦恼过故，二者、不随诸烦恼故，三者、能忍诸恶苦故，四者、不生恐怖心故。菩萨具足如是四法，不为诸苦一切烦恼之所倾动。善男子！不动菩萨有五因缘：一者、乐修善法，二者、分别善恶，三者、亲近正法，四者、怜愍众生，五者、常识宿命。 “善男子！菩萨具足如是八法，若闻讥毁，心能堪忍；若闻赞叹，反生惭愧。修行道时，欢喜自庆，不生憍慢。能调恶人，见离坏众，能令和合。扬人善 现代汉语译本： 男子之身，是为了成就器量和善良的法。菩萨之所以追求言语辩才，是为了给众生传授佛法。菩萨之所以追求不畏惧大众，是为了分辨真实的佛法。 ‘善男子！因此，菩萨具足八种法就能自利利他，能够这样修行，这叫做实行。善男子！菩萨摩诃萨有八种法，就能具足受持十善之法，乐于用它来教化他人；具足受持优婆塞戒（在家男居士所受的戒律），乐于用它来教化他人。即使得到美妙的容貌，最终也不会因此而生起骄慢；即使持有清净的戒律、广博的学识、精进的修行、强大的力量、良好的出身、众多的财富，最终也不会因此而生起骄慢。不以虚幻迷惑欺骗众生，不放纵自己，修习六和敬（身和同住、口和无诤、意和同悦、戒和同修、见和同解、利和同均）。菩萨具足像这样的法，即使是在家，也和出家没有区别。这样的菩萨最终不会为他人制造作恶的因缘，为什么呢？因为惭愧之心坚定。’ ‘善男子！在家之人，即使在一世中受持像这样的优婆塞戒，即使后世出生在没有三宝（佛、法、僧）的地方，最终也不会造作各种恶的因缘。为什么呢？因为两个因缘：一是智慧，二是不放逸。善男子！在后世恶劣的环境中不作恶事，有四个因缘：一是了解烦恼的过患，二是不随顺各种烦恼，三是能够忍受各种恶的痛苦，四是不生起恐怖之心。菩萨具足像这样的四种法，不会被各种痛苦和一切烦恼所动摇。善男子！不动摇的菩萨有五个因缘：一是乐于修习善法，二是分别善恶，三是亲近正法，四是怜悯众生，五是常常记得宿命。’ ‘善男子！菩萨具足像这样的八种法，如果听到讥讽毁谤，内心能够忍受；如果听到赞叹，反而生起惭愧。修行道业时，欢喜自庆，不生起骄慢。能够调伏恶人，见到离散破坏的群体，能够使他们和合。宣扬他人的优点。