English
English version: A man's body is for the purpose of achieving capacity and virtuous Dharma. The reason why a Bodhisattva seeks eloquence is to impart the Buddha's teachings to all beings. The reason why a Bodhisattva seeks to be unafraid of the assembly is to distinguish the true Dharma. 'Good man! Therefore, a Bodhisattva who possesses eight qualities can benefit both himself and others. To practice in this way is called true practice. Good man! A Bodhisattva-Mahasattva who has eight qualities can fully uphold the ten virtuous Dharmas and delights in transforming others with them; fully uphold the Upasaka precepts (precepts taken by a lay male devotee) and delights in transforming others with them. Even if he obtains a beautiful appearance, he will never become arrogant because of it; even if he holds pure precepts, has extensive learning, diligent practice, great strength, good lineage, and abundant wealth, he will never become arrogant because of it. He does not deceive or delude beings with illusions, does not become complacent, and cultivates the six harmonies (harmony in body, speech, mind, precepts, views, and shared benefits). A Bodhisattva who possesses such qualities, even if he is a householder, is no different from a renunciate. Such a Bodhisattva will never create evil causes for others. Why? Because his sense of shame is firm.' 'Good man! A householder, even if he upholds such Upasaka precepts in one lifetime, even if he is born in a place without the Three Jewels (Buddha, Dharma, Sangha) in a later life, will ultimately not create any evil causes. Why? Because of two causes: one is wisdom, and the other is non-complacency. Good man! There are four causes for not doing evil deeds in a later, evil environment: one is understanding the faults of afflictions, two is not following the various afflictions, three is being able to endure various evil sufferings, and four is not giving rise to fear. A Bodhisattva who possesses such four qualities will not be shaken by various sufferings and all afflictions. Good man! There are five causes for an unshakable Bodhisattva: one is delighting in cultivating good Dharmas, two is distinguishing between good and evil, three is associating with the true Dharma, four is having compassion for beings, and five is constantly remembering past lives.' 'Good man! A Bodhisattva who possesses such eight qualities, if he hears criticism and slander, his mind can endure it; if he hears praise, he instead gives rise to shame. When cultivating the path, he rejoices and congratulates himself, without giving rise to arrogance. He can tame evil people, and seeing a scattered and broken group, he can bring them into harmony. He praises the virtues of others. --------------------------------------------------------------------------------
Chinese
事，隐他过咎，人所惭耻处，终不宣说，闻他秘事，不向余说。不为世事而作咒誓。少恩加己，思欲大报；于己怨者，恒生善心。怨亲等苦，先救怨者。见有骂者，反生怜愍；见他偷时，默然不动；见来打者，生于悲心。视诸众生，犹如父母。宁丧身命，终不虚言。何以故？知果报故。于诸烦恼应生怨想，于善法中生亲旧想。若于外法生于贪心，寻能观察贪之过咎，一切烦恼，亦复如是。虽复久与恶人同处，终不于中生亲善想；虽与善人不同居止，终不于彼而生远想。虽复供养父母、师长，终不为是而作恶事。乏财之时，见有求者，不生恶想。虽不亲近凶恶之人，而其内心常生怜愍，恶来加已，以善报之。自受乐时，不轻他人；见他受苦，不生欢喜。身业清净，持四威仪，即以是法用化众生。口业清净，诵读如来十二部经，即以是法用化众生。意业清净，修四无量，亦以是法开化众生。假身受苦，令他受乐，甘乐为之。世间之事，虽无利益，为众生故而亦学之，所学之事，世中最胜，虽得通达，心无憍慢，以己所知勤用化人，欲令此事迳世不绝。于亲友中不令作恶，乐以上八法教化众生。说因说果，无有错谬。爱别离时，心不生恼，观无常故。受乐受时，心不耽荒，观苦、无常。善男子！菩萨具足如上八法，则能施作 如是等事。 “善男子！菩萨二种：一者、在家，二者、出家。出家菩萨修是八法，是不为难；在家修集，是乃为难。何以故？在家菩萨多恶因缘所缠绕故。” 优婆塞戒经二庄严品第十二 善生言：“世尊！云何菩萨自他庄严。” 佛言：“善男子！菩萨具足二法，能自他庄严：一者、福德，二者、智慧。” “世尊！何因缘故得二庄严？” “善男子！菩萨修集六波罗蜜，便得如是二种庄严。施、戒、精进，名福庄严；忍、定、智慧，名智庄严。复有六法二庄严因，所谓六念：念佛、法、僧，名智庄严；念戒、施、天，名福庄严。 “善男子！菩萨具足是二庄严，能自他利，为诸众生受三恶苦，而其内心不生忧悔。若能具足是二庄严，则得微妙善巧方便，了知世法及出世法。善男子！福德庄严即智庄严，智慧庄严即福庄严。何以故？夫智慧者，能修善法具足十善，获得财富及大自在，得是二故，故能自利及利益他。有智之人，所学世法，于学中胜，以是因缘，便得财富及大自在。菩萨具足如是二法，则能二世自他利益。智者若能分别世法及出世法，世间法者，一切世论、一切世定；出世法者，知阴、入、界。菩萨知是二法因缘，故能二世自他利益。善男子！菩萨虽知 现代汉语译本： 如是等等的事情。 ‘善男子！菩萨有两种：一是、在家菩萨，二是、出家菩萨。出家菩萨修习这八种法，是不难的；在家菩萨修习，才是难的。为什么呢？因为在家菩萨多被恶劣的因缘所缠绕的缘故。’ 《优婆塞戒经·二庄严品》第十二 善生（Shan Sheng，人名）问：‘世尊（Shi尊，对佛的尊称）！菩萨如何自我庄严和庄严他人？’ 佛说：‘善男子！菩萨具足两种法，能自我庄严和庄严他人：一是、福德，二是、智慧。’ ‘世尊！通过什么因缘能够获得两种庄严？’ ‘善男子！菩萨修习六波罗蜜（liu bo luo mi，六种到达彼岸的方法），便能获得这两种庄严。布施（shi，给予）、持戒（jie，遵守戒律）、精进（jing jin，努力），称为福德庄严；忍辱（ren ru，忍耐）、禅定（chan ding，冥想）、智慧（zhi hui，理解），称为智慧庄严。还有六种法是两种庄严的因，就是六念（liu nian，六种忆念）：念佛（nian fo，忆念佛）、法（fa，佛法）、僧（seng，僧侣），称为智慧庄严；念戒（nian jie，忆念戒律）、施（shi，忆念布施）、天（tian，忆念天神），称为福德庄严。 ‘善男子！菩萨具足这两种庄严，能自利利他，为了众生承受三恶道（san e dao，地狱、饿鬼、畜生）的痛苦，而内心不生忧愁后悔。如果能具足这两种庄严，就能获得微妙的善巧方便，了解世间法和出世间法。善男子！福德庄严就是智慧庄严，智慧庄严就是福德庄严。为什么呢？因为智慧能够修习善法，具足十善（shi shan，十种善行），获得财富和大自在，得到这两种，所以能够自利和利益他人。有智慧的人，所学习的世间法，在学习中胜出，因为这个因缘，便能得到财富和大自在。菩萨具足这样的两种法，就能在两世中自利利他。智者如果能够分别世间法和出世间法，世间法就是一切世俗的理论、一切世俗的禅定；出世间法就是了解阴（yin，五蕴）、入（ru，十二入）、界（jie，十八界）。菩萨了解这两种法的因缘，所以能够在两世中自利利他。善男子！菩萨虽然知道
English
English version: Such are these matters. 'Good man! There are two types of Bodhisattvas (pu sa, enlightened beings): one, those who are householders; two, those who have left home. It is not difficult for a Bodhisattva who has left home to cultivate these eight practices; it is difficult for one who is a householder to cultivate them. Why? Because a Bodhisattva who is a householder is often entangled by evil conditions.' Upasaka Precept Sutra, Chapter 12 on Two Adornments Shansheng (Shan Sheng, a name) said: 'World Honored One (Shi Zun, a respectful title for the Buddha)! How does a Bodhisattva adorn himself and others?' The Buddha said: 'Good man! A Bodhisattva who possesses two qualities can adorn himself and others: one, merit (fu de); two, wisdom (zhi hui).' 'World Honored One! Through what causes and conditions are these two adornments obtained?' 'Good man! A Bodhisattva who cultivates the Six Paramitas (liu bo luo mi, six perfections) obtains these two adornments. Giving (shi, generosity), morality (jie, ethical conduct), and diligence (jing jin, effort) are called the adornment of merit; patience (ren ru, forbearance), concentration (chan ding, meditation), and wisdom (zhi hui, understanding) are called the adornment of wisdom. Furthermore, there are six practices that are the causes of these two adornments, namely the Six Recollections (liu nian, six mindfulnesses): recollection of the Buddha (nian fo, mindfulness of the Buddha), the Dharma (fa, the teachings), and the Sangha (seng, the monastic community) are called the adornment of wisdom; recollection of morality (nian jie, mindfulness of precepts), giving (nian shi, mindfulness of generosity), and the heavens (nian tian, mindfulness of deities) are called the adornment of merit. 'Good man! A Bodhisattva who possesses these two adornments can benefit himself and others, enduring the suffering of the three evil realms (san e dao, hell, hungry ghosts, and animals) for the sake of all beings, without generating sorrow or regret in his heart. If one can possess these two adornments, one will obtain subtle skillful means, understanding both worldly and transcendental dharmas. Good man! The adornment of merit is the adornment of wisdom, and the adornment of wisdom is the adornment of merit. Why? Because wisdom can cultivate good dharmas, possessing the ten good deeds (shi shan, ten virtuous actions), obtaining wealth and great freedom. Because of obtaining these two, one can benefit himself and benefit others. A wise person, in learning worldly dharmas, excels in learning, and because of this cause and condition, obtains wealth and great freedom. A Bodhisattva who possesses these two qualities can benefit himself and others in both lives. If a wise person can distinguish between worldly and transcendental dharmas, worldly dharmas are all worldly theories and all worldly concentrations; transcendental dharmas are knowing the skandhas (yin, five aggregates), the entrances (ru, twelve entrances), and the realms (jie, eighteen realms). A Bodhisattva who understands the causes and conditions of these two dharmas can benefit himself and others in both lives. Good man! Although a Bodhisattva knows --------------------------------------------------------------------------------
Chinese
世间之乐，虚妄非真，而亦能造世乐因缘。何以故？为欲利益诸众生故。 “善男子！是二庄严，有一正因：一者、慈心，二者、悲心。修是二因，虽复流转生死苦海，心不生悔。复次，菩萨具足二法而能庄严无上菩提：一者、不乐生死，二者、深观解脱；是故亦能二世利益，了知法相得大智慧，能令自他财命增长。善男子！菩萨摩诃萨具足二法，一切施时不生忧悔，见众恶事而能堪忍。菩萨施时，观二种田：一者、福田，二、贫穷田。菩萨为欲增福德故，施于贫苦；为增无上妙智慧故，施于福田。为报恩故，施于福田；生怜愍故，给施贫穷。舍烦恼故，施于福田；成功德故，施于贫穷。增长一切乐因缘故，施于福田；欲舍一切苦因缘故，施于贫穷。菩萨若施所亲爱处，为报恩故；若施怨仇，为除恶故。菩萨摩诃萨见来求者，生一子想，是故任力多少施之，是则名为施波罗蜜。菩萨施时，离于悭心，名尸波罗蜜。能忍一切求者之言，名忍波罗蜜。所施之物，手自授与，名精进波罗蜜。至心系念，观于解脱，名禅波罗蜜。不择一切怨亲之相，名般若波罗蜜。善男子！如诸众生，贪心杀时，一念具足十二因缘。菩萨施时，亦复如是，一念具足如是六事。是名功德智慧庄严。 “复次，善男子！菩萨摩诃萨造作 世间的快乐，虚幻不实，但也能创造世俗快乐的因缘。为什么呢？为了利益一切众生的缘故。 ‘善男子！这两种庄严，有一个正当的原因：一是慈悲心，二是怜悯心。修习这两种因，即使在生死苦海中流转，内心也不会产生后悔。此外，菩萨具备两种法就能庄严无上菩提（Anuttara-samyak-sambodhi，无上正等正觉）：一是不贪恋生死，二是深刻观察解脱；因此也能利益今生来世，了解诸法实相而获得大智慧，能使自己和他人财富、寿命增长。善男子！菩萨摩诃萨具备两种法，一切布施时都不会产生忧愁后悔，见到各种恶事也能忍受。菩萨布施时，观察两种田：一是福田，二是贫穷田。菩萨为了增长福德的缘故，布施给贫困的人；为了增长无上妙智慧的缘故，布施给福田。为了报恩的缘故，布施给福田；生起怜悯心的缘故，布施给贫穷的人。为了舍弃烦恼的缘故，布施给福田；为了成就功德的缘故，布施给贫穷的人。为了增长一切快乐的因缘的缘故，布施给福田；想要舍弃一切痛苦的因缘的缘故，布施给贫穷的人。菩萨如果布施给所亲爱的人，是为了报恩；如果布施给怨仇，是为了消除恶念。菩萨摩诃萨见到前来乞求的人，生起对待自己孩子一样的想法，因此尽力多少都布施给他，这就叫做施波罗蜜（Dāna-pāramitā，布施到彼岸）。菩萨布施时，远离悭吝之心，叫做尸波罗蜜（Śīla-pāramitā，持戒到彼岸）。能够忍受一切乞求者的言语，叫做忍波罗蜜（Kṣānti-pāramitā，忍辱到彼岸）。所布施的物品，亲手给予，叫做精进波罗蜜（Vīrya-pāramitā，精进到彼岸）。至诚专心，观察解脱，叫做禅波罗蜜（Dhyāna-pāramitā，禅定到彼岸）。不分别一切怨亲的相，叫做般若波罗蜜（Prajñā-pāramitā，智慧到彼岸）。善男子！就像众生，因贪心而杀生时，一念之间就具备十二因缘。菩萨布施时，也是这样，一念之间就具备这六种事。这叫做功德智慧庄严。’ ‘此外，善男子！菩萨摩诃萨造作