English
The pleasures of the world are illusory and unreal, yet they can create the causes and conditions for worldly happiness. Why? It is for the sake of benefiting all sentient beings. 'Good man! These two adornments have one true cause: first, loving-kindness (慈心, cí xīn), and second, compassion (悲心, bēi xīn). By cultivating these two causes, even if one transmigrates in the sea of suffering of birth and death, the mind will not give rise to regret. Furthermore, a Bodhisattva (菩萨, Púsà) who possesses two qualities can adorn unsurpassed Bodhi (菩提, Pútí) [Anuttara-samyak-sambodhi (无上菩提, Wúshàng Pútí)]: first, not delighting in birth and death; second, deeply contemplating liberation. Therefore, they can also benefit both this life and the next, understand the characteristics of phenomena and attain great wisdom, and enable themselves and others to increase their wealth and lifespan. Good man! A Bodhisattva-Mahasattva (菩萨摩诃萨, Púsà Mō訶sà) who possesses two qualities will not give rise to sorrow or regret when giving alms, and can endure all kinds of evil deeds. When a Bodhisattva gives alms, they observe two kinds of fields: first, the field of merit (福田, fú tián), and second, the field of the poor (贫穷田, pín qióng tián). A Bodhisattva gives to the poor and suffering in order to increase merit; they give to the field of merit in order to increase unsurpassed wonderful wisdom. They give to the field of merit in order to repay kindness; they give to the poor out of compassion. They give to the field of merit in order to abandon afflictions; they give to the poor in order to accomplish merit. They give to the field of merit in order to increase all causes and conditions for happiness; they give to the poor in order to abandon all causes and conditions for suffering. If a Bodhisattva gives to those they love, it is to repay kindness; if they give to enemies, it is to eliminate evil. When a Bodhisattva-Mahasattva sees someone coming to beg, they give rise to the thought of a child, and therefore give as much as they can, according to their ability. This is called Dāna-pāramitā (施波罗蜜, Shī Bōluómì) [Perfection of Giving]. When a Bodhisattva gives alms, they are free from stinginess, which is called Śīla-pāramitā (尸波罗蜜, Shī Bōluómì) [Perfection of Morality]. Being able to endure the words of all beggars is called Kṣānti-pāramitā (忍波罗蜜, Rěn Bōluómì) [Perfection of Patience]. Giving the alms with one's own hands is called Vīrya-pāramitā (精进波罗蜜, Jīngjìn Bōluómì) [Perfection of Diligence]. With utmost sincerity and mindfulness, contemplating liberation is called Dhyāna-pāramitā (禅波罗蜜, Chán Bōluómì) [Perfection of Meditation]. Not discriminating between the characteristics of enemies and relatives is called Prajñā-pāramitā (般若波罗蜜, Bōrě Bōluómì) [Perfection of Wisdom]. Good man! Just like sentient beings, when they kill out of greed, in one thought they possess the twelve links of dependent origination. When a Bodhisattva gives alms, it is also like this; in one thought they possess these six things. This is called the adornment of merit and wisdom.' 'Furthermore, good man! A Bodhisattva-Mahasattva creates --------------------------------------------------------------------------------
Chinese
不共法之因缘，名福庄严；教化众生悉令获得三种菩提，名智庄严。复次，善男子！菩萨若能调伏众生，名智庄严；同于众生受诸苦恼，名福庄严。菩萨能令一切众生离于恶见，名智庄严；能教众生住信、施、戒、多闻、智慧，名福庄严。 “复次，善男子！菩萨摩诃萨具足五法，则能庄严无上菩提。何等为五？一者、信心，二者、悲心，三者、勇健，四者、读诵世论不生疲厌，五者、学诸世业亦不厌之。 “善男子！菩萨具足二种庄严，则有七相。何等为七？一者、自知罪过，二者、不说他过，三者、乐瞻病人，四者、乐施贫人，五者、获菩提心，六者、心不放逸，七者、一切时中常至心修六波罗蜜。善男子！复有七相。何等为七？一者、乐化怨仇；二者、化时不厌；三者、要令成熟解脱；四者、尽己所知世语、世事，以化众生心不贪着；五者、能忍一切恶事；六者、终不宣说他人所不喜事；七者、见破戒者及弊恶人，心不瞋恚，常生怜愍。善男子！菩萨摩诃萨知是七相，则能自利及利益他。 “善男子！菩萨二种：一者、在家，二者、出家。出家菩萨为二庄严，是不为难；在家修集，是乃为难。何以故？在家多有诸恶因缘所缠绕故。” 优婆塞戒经卷第二 大正藏第 24 册 No. 现代汉语译本 不共法（与声闻、缘觉不共的佛法）的因缘，称为福庄严；教化众生全部令其获得三种菩提（指声闻菩提、缘觉菩提、佛菩提），称为智庄严。再者，善男子！菩萨如果能够调伏众生，称为智庄严；与众生一同承受各种苦恼，称为福庄严。菩萨能够使一切众生远离恶见，称为智庄严；能够教导众生安住于信、施、戒、多闻、智慧，称为福庄严。 ‘再者，善男子！菩萨摩诃萨（ महानसत्व，伟大的众生）具足五种法，就能庄严无上菩提（अनुत्तरसम्यक्सम्बोधि，无上的觉悟）。哪五种呢？一是信心，二是悲心，三是勇健，四是读诵世间典籍不生疲厌，五是学习各种世间技艺也不厌倦。 ‘善男子！菩萨具足两种庄严，就有七种相。哪七种呢？一是自知罪过，二是不说他人过失，三是乐于照顾病人，四是乐于布施给贫穷的人，五是获得菩提心，六是内心不放逸，七是一切时中常常至诚修习六波罗蜜（षट्पारमिता，六种到达彼岸的方法）。善男子！还有七种相。哪七种呢？一是乐于教化怨恨的仇人；二是教化时没有厌倦；三是要令他们成熟解脱；四是尽自己所知的世间语言、世间事务，来教化众生，内心不贪着；五是能够忍受一切恶事；六是终究不说他人不高兴的事；七是见到破戒者以及行为恶劣的人，内心不嗔恚，常常生起怜悯。善男子！菩萨摩诃萨知道这七种相，就能自利并且利益他人。 ‘善男子！菩萨有两种：一是在家，二是出家。出家菩萨修习两种庄严，是不难的；在家修行积聚，才是难的。为什么呢？因为在家有很多恶劣的因缘所缠绕的缘故。’ 《优婆塞戒经》卷第二 大正藏第24册 No.
English
English version The causes and conditions of the uncommon Dharmas (those not shared with Sravakas and Pratyekabuddhas) are called the adornment of merit. Educating all sentient beings to attain the three Bodhis (Sravaka Bodhi, Pratyekabuddha Bodhi, and Buddha Bodhi) is called the adornment of wisdom. Furthermore, good man! If a Bodhisattva can subdue sentient beings, it is called the adornment of wisdom. Sharing the various sufferings with sentient beings is called the adornment of merit. If a Bodhisattva can cause all sentient beings to be free from evil views, it is called the adornment of wisdom. If he can teach sentient beings to abide in faith, giving, precepts, learning, and wisdom, it is called the adornment of merit. 'Furthermore, good man! If a Bodhisattva-Mahasattva (महानसत्व, great being) possesses five qualities, he can adorn unsurpassed Bodhi (अनुत्तरसम्यक्सम्बोधि, unsurpassed enlightenment). What are the five? First, faith; second, compassion; third, courage; fourth, reading worldly treatises without weariness; fifth, learning worldly skills without weariness either.' 'Good man! If a Bodhisattva possesses two kinds of adornments, he will have seven characteristics. What are the seven? First, knowing one's own faults; second, not speaking of others' faults; third, delighting in caring for the sick; fourth, delighting in giving to the poor; fifth, obtaining Bodhicitta (the mind of enlightenment); sixth, not being lax in mind; seventh, always sincerely cultivating the six Paramitas (षट्पारमिता, six perfections) at all times. Good man! There are also seven characteristics. What are the seven? First, delighting in transforming hateful enemies; second, not being weary when transforming them; third, ensuring that they mature and attain liberation; fourth, using all one's knowledge of worldly languages and affairs to transform sentient beings without attachment; fifth, being able to endure all evil deeds; sixth, never speaking of things that others dislike; seventh, seeing those who have broken precepts and those who are wicked, not being angry in mind, but always giving rise to compassion. Good man! If a Bodhisattva-Mahasattva knows these seven characteristics, he can benefit himself and others.' '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 cultivate the two adornments; it is difficult for a householder to cultivate and accumulate them. Why? Because householders are entangled by many evil conditions.' Upasaka Precept Sutra, Volume 2 Taisho Tripitaka, Volume 24, No. -------------------------------------------------------------------------------- 1488 优婆塞戒经 优婆塞戒经卷第三 北凉中印度三藏昙无谶译 摄取品第十三
Chinese
善生言：“世尊！菩萨具足二庄严已，云何得畜徒众弟子？” “善男子！应以四摄而摄取之，令离诸恶，增诸善法，至心教诏，犹如一子。不求恩报，不为名称，不为利养，不求自乐。善男子！菩萨若无如是等事畜弟子者，名弊恶人，假名菩萨，非义菩萨；名旃陀罗，臭秽不净，破坏佛法，是人不为十方诸佛之所怜念。 “善男子！菩萨若能随时教戒，所言时者，贪、恚、痴时。起贪结时，当为种种说对治法令得除贪；余二亦尔。次当教学十二部经，禅定、三昧，分别深义，调其身心，令修六念、不放逸法，瞻养病苦不生厌心，能忍恶口诽谤骂辱，苦加身心亦当堪忍，设其有苦能为救解，除其弊恶疑网之心，善知利根、中根、钝根，教钝根人令生信心，中根之人能令纯淑，利根之人令得解脱。若能如是勤教诏者，名义菩萨，是名善人，分陀利花，人中香象，调御丈夫，名大船师。善男子！宁受恶戒，一日中断无量命根，终不养畜弊恶弟子不能调伏。何以故？善男子！是恶律仪殃齐自身，畜恶弟子不能教诲，乃令无量众生作恶，能谤无量善妙之法，破和合僧，令多众生作五无间，是故剧 现代汉语译本 《优婆塞戒经》卷第三 北凉中印度三藏昙无谶译 摄取品第十三 善生问：‘世尊！菩萨具足两种庄严之后，如何才能摄受徒众弟子呢？’ 佛言：‘善男子！应当用四摄法来摄取他们，使他们远离各种恶行，增长各种善法，以至诚之心教导他们，如同对待自己的孩子一样。不求回报，不为名声，不为利益供养，不求自身安乐。善男子！菩萨如果不是为了这些目的而收养弟子，就叫做卑劣恶人，只是假借菩萨之名，并非真正的菩萨；这种人如同旃陀罗（贱民），臭秽不净，破坏佛法，不被十方诸佛所怜悯。’ ‘善男子！菩萨如果能随时教导告诫弟子，所谓‘随时’，指的是在弟子生起贪欲、嗔恚、愚痴的时候。当弟子生起贪欲烦恼时，应当为他们宣说种种对治之法，使他们能够去除贪欲；对于嗔恚和愚痴也是一样。其次，应当教导他们学习十二部经，禅定、三昧（正定），分辨经中的深刻含义，调伏他们的身心，使他们修习六念（念佛、念法、念僧、念戒、念施、念天）、不放逸之法，照顾供养生病的弟子而不生厌烦之心，能够忍受恶语诽谤和辱骂，身体和精神上的痛苦也应当能够忍受，如果他们有苦难，能够为他们救助解脱，消除他们卑劣邪恶的疑虑之心，善于了解弟子的利根、中根、钝根，教导钝根之人使他们生起信心，使中根之人能够变得纯熟，使利根之人能够得到解脱。如果能够这样勤奋地教导告诫弟子，就叫做真正的菩萨，是善良的人，如同分陀利花（白莲花），是人中的香象（比喻有大力量的人），是调御丈夫（能够调伏自己烦恼的人），叫做大船师（能够引导众生脱离苦海的人）。善男子！宁可受持恶戒，一日之中断绝无量众生的性命，也终究不要养育卑劣恶劣而不能调伏的弟子。为什么呢？善男子！恶的律仪的灾殃只影响自身，养育恶劣的弟子而不能教诲，就会使无量众生作恶，能够诽谤无量善妙的佛法，破坏和合的僧团，使众多众生造作五无间罪（杀父、杀母、杀阿罗汉、破和合僧、出佛身血），所以非常严重。’
English
English version Upasaka Precept Sutra, Volume 3 Translated by Tripitaka Dharmaraksa from Central India of Northern Liang Chapter 13: Taking in Disciples Shan Sheng said: 'World Honored One! After a Bodhisattva has perfected the two adornments, how can he take in disciples?' The Buddha said: 'Good man! He should use the Four Means of Attraction to take them in, causing them to be apart from all evils, increasing all good dharmas, teaching and instructing them with utmost sincerity, as if they were his own children. Not seeking gratitude, not for fame, not for offerings, not seeking his own pleasure. Good man! If a Bodhisattva takes in disciples without such intentions, he is called a vile and wicked person, falsely named a Bodhisattva, not a righteous Bodhisattva; such a person is like a Chandala (outcaste), foul and impure, destroying the Buddha Dharma, and is not pitied by the Buddhas of the ten directions.' 'Good man! If a Bodhisattva can teach and admonish at any time, the 'any time' refers to when greed, anger, and delusion arise. When a disciple generates the affliction of greed, he should explain various antidotes to eliminate greed; the same applies to anger and delusion. Next, he should teach them the twelve divisions of scriptures, dhyana (meditation), samadhi (concentration), distinguish the profound meanings, regulate their body and mind, causing them to cultivate the Six Recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and devas), and the Dharma of non-negligence, care for and support the sick without aversion, be able to endure evil speech, slander, and insults, and also be able to endure physical and mental suffering. If they have suffering, he should be able to rescue and liberate them, remove their vile and evil doubts, be skilled in knowing those of sharp, medium, and dull faculties, teach those of dull faculties to generate faith, enable those of medium faculties to become pure and mature, and enable those of sharp faculties to attain liberation. If he can diligently teach and instruct in this way, he is called a righteous Bodhisattva, a good person, like a Pundarika flower (white lotus), a fragrant elephant among men (metaphor for a person with great strength), a taming hero (one who can tame their own afflictions), called a great shipmaster (one who can guide beings out of the sea of suffering). Good man! It is better to uphold evil precepts, cutting off the lives of countless beings in a single day, than to raise vile and wicked disciples whom one cannot tame. Why? Good man! The calamity of evil precepts only affects oneself, but raising evil disciples whom one cannot teach will cause countless beings to do evil, be able to slander countless wonderful Dharmas, destroy the harmonious Sangha, and cause many beings to commit the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha), therefore it is extremely serious.' -------------------------------------------------------------------------------- 于恶律仪罪。