Chinese
“善男子！菩萨二种：一者、在家，二者、出家。出家菩萨有二弟子：一者、出家，二者、在家。在家菩萨有一弟子，所谓在家。 “出家菩萨教出家者十二部经，随所犯罪，谕令忏悔。教习八智，何等为八？一者、法智，二者、义智，三者、时智，四者、知足智，五者、自智，六者、众智，七者、根智，八者、分别智。善男子！菩萨摩诃萨若能如是教诏调伏出家弟子，是师弟子二人俱得无量利益，如是师徒能增三宝。何以故？如是弟子知八智已，能勤供养师长和上耆旧有德，能受善语，能勤读诵，兼为法施，心不放逸，调伏众生，能瞻病苦，给施贫乏。 “善男子！出家菩萨若有在家弟子，亦当先教不放逸法。不放逸者，即是法行；供养父母、诸师和上、耆旧有德，施于安乐；至心受戒，不妄毁犯；受寄不抵；见恚能忍；恶口、恶语及无义语，终不为之；怜愍众生，于诸国王、长者、大臣，恒生恭敬怖畏之心；能自调伏妻子眷属，分别怨亲，不轻众生；除去憍慢，不亲恶友；节食、除贪、少欲、知足；斗诤之处，身不往中，乃至戏笑不说恶语，是则名为不放逸法。出家菩萨若畜在家弟子，先当教造不放逸法。受苦乐时，常当共俱。设在穷乏有所须者，六物之外有不应惜。病时当为 于违反戒律的罪行。 ‘善男子！菩萨有两种：一是、在家菩萨，二是、出家菩萨。出家菩萨有两种弟子：一是、出家弟子，二是、在家弟子。在家菩萨只有一种弟子，就是在家弟子。 ‘出家菩萨教导出家弟子学习十二部经，根据他们所犯的罪行，晓谕他们忏悔。教导他们修习八种智慧，是哪八种呢？一是、法智（对佛法的理解），二是、义智（对佛法含义的理解），三是、时智（对时机的把握），四是、知足智（满足于自己所拥有的），五是、自智（对自己的了解），六是、众智（对大众的了解），七是、根智（对根性的了解），八是、分别智（对事物进行分辨的能力）。善男子！菩萨摩诃萨如果能够这样教导和调伏出家弟子，那么师父和弟子二人都能获得无量的利益，这样的师徒能够增长三宝（佛、法、僧）。为什么呢？因为这样的弟子在了解八种智慧之后，能够勤奋地供养师长、和尚、年长有德之人，能够接受善意的劝告，能够勤奋地读诵经典，并且为他人说法布施，内心不放逸，调伏众生，能够照顾病苦之人，给予贫困之人帮助。 ‘善男子！出家菩萨如果有在家弟子，也应当先教导不放逸之法。不放逸，就是如法修行；供养父母、诸位师长、和尚、年长有德之人，给予他们安乐；至诚地受持戒律，不随意毁犯；接受委托不私自挪用；见到嗔恨能够忍耐；不说粗恶的语言、没有意义的话，始终不做这些事；怜悯众生，对于各位国王、长者、大臣，常常生起恭敬和畏惧之心；能够自我调伏妻子和眷属，分辨怨家和亲人，不轻视众生；除去骄傲自满，不亲近恶友；节制饮食、去除贪欲、减少欲望、知足常乐；对于争斗的地方，自身不去参与，甚至在戏笑时也不说恶语，这就是不放逸之法。出家菩萨如果收养在家弟子，首先应当教导他们修造不放逸之法。在承受苦乐的时候，常常应当和他们在一起。如果在穷困的时候有所需要，除了六物（比丘的六种必需品）之外，不应该吝惜。生病的时候应当为他们…'
English
Regarding offenses against evil precepts. 'Good man! There are two types of Bodhisattvas: one is a layperson, and the other is a renunciate. A renunciate Bodhisattva has two types of disciples: one is a renunciate, and the other is a layperson. A lay Bodhisattva has one type of disciple, namely a layperson. 'A renunciate Bodhisattva teaches the renunciate disciples the twelve divisions of scriptures, and according to the offenses they commit, instructs them to repent. Teach them to practice the eight wisdoms. What are the eight? First, Dharma wisdom (understanding of the Buddha's teachings); second, meaning wisdom (understanding of the meaning of the Dharma); third, time wisdom (understanding of timing); fourth, contentment wisdom (being content with what one has); fifth, self-wisdom (understanding of oneself); sixth, assembly wisdom (understanding of the assembly); seventh, faculty wisdom (understanding of faculties); and eighth, discriminating wisdom (the ability to distinguish things). Good man! If a Bodhisattva-Mahasattva can thus teach, instruct, and tame renunciate disciples, both the teacher and the disciples will gain immeasurable benefits. Such teachers and disciples can increase the Three Jewels (Buddha, Dharma, Sangha). Why? Because such disciples, having understood the eight wisdoms, can diligently make offerings to teachers, preceptors, elders, and virtuous ones, can accept good advice, can diligently recite the scriptures, and also give Dharma teachings to others, their minds are not lax, they tame sentient beings, they can care for the sick and suffering, and give to the poor and needy. 'Good man! If a renunciate Bodhisattva has lay disciples, they should also first teach the Dharma of non-negligence. Non-negligence is practicing the Dharma; making offerings to parents, all teachers, preceptors, elders, and virtuous ones, giving them peace and happiness; sincerely upholding the precepts, not violating them casually; not misappropriating what is entrusted; being able to endure anger when seeing it; never uttering harsh words, evil speech, or meaningless words; having compassion for sentient beings, and always having a respectful and fearful mind towards all kings, elders, and ministers; being able to tame one's own wife and family, distinguishing between enemies and relatives, not looking down on sentient beings; removing arrogance and pride, not befriending evil friends; moderating food, eliminating greed, having few desires, and being content; not going to places of strife, and not even speaking evil words in jest, this is called the Dharma of non-negligence. If a renunciate Bodhisattva takes in lay disciples, they should first teach them to cultivate the Dharma of non-negligence. When experiencing suffering and happiness, they should always be with them. If they are in need when impoverished, one should not be stingy with anything other than the six necessities (of a bhikkhu). When they are sick, one should…' --------------------------------------------------------------------------------
Chinese
求觅所须，瞻病之时不应生厌。若自无物，应四出求；求不能得，贷三宝物，差已依俗十倍偿之，如波斯匿王国之正法。若不能偿，复当教言：‘汝今多负三宝之物，不能得偿，应当勤修得须陀洹果至阿罗汉果。若能至心发菩提心，若教千人于佛法中生清净信，若坏一人殷重邪见。’出家菩萨能教在家如是等事，是师弟子二人俱得无量利益。 “善男子！在家菩萨若畜在家弟子，亦当先教不放逸法。不放逸者，供养父母、师长、和上、耆旧、有德，复当供给兄弟、妻子、亲友、眷属、欲行之人及远至者，所有僮仆作使之人，先给饮食，然后自用。又复教令信向三宝，苦乐共俱，终不偏独，随时赏赐，不令饥寒，终不打骂鞭挞苦楚，应当软言敦谕教诏。设有病者，应当瞻疗，随所乏少，当为求索。世间之事，悉以教之，婚姻求对无求卑下。教以如来五部经典，见离坏者，能为和合，既和合已，令增善心。一切出家内外诸道，随意供养，终不选择。何以故？先以施摄，后当调故，以六和敬而教诏之。若求财物、商贾、农作、奉事王者，常当至心如法而作。既得财已，如法守护。乐为福德，见他作时心生欢喜，是则名为不放逸法。在家菩萨若能教诲在家菩萨如是事者，是师弟子二人俱得无量利益。 “善男子！ 现代汉语译本 求觅所需，探视病人时，不应心生厌恶。如果自己没有所需之物，应当四处寻求；如果寻求而不得，可以借用三宝（佛、法、僧）之物，病好之后按照世俗规矩十倍偿还，就像波斯匿王国的正法一样。如果不能偿还，就应当教导他说：‘你现在欠下三宝很多财物，不能偿还，应当勤奋修行，证得须陀洹果（入流果）乃至阿罗汉果（无学果）。如果能至诚恳切地发起菩提心（觉悟之心），或者教导千人在佛法中生起清净的信心，或者破除一人根深蒂固的邪见。’出家菩萨能够教导在家菩萨做这些事情，师父和弟子二人都能获得无量的利益。 ‘善男子！在家菩萨如果收养在家弟子，也应当首先教导不放逸法。不放逸就是，供养父母、师长、和尚（亲教师）、耆旧（年长而有德之人）、有德之人，还要供给兄弟、妻子、亲友、眷属、想要远行之人以及远道而来之人，对于所有的僮仆和使唤之人，先给他们饮食，然后自己才用。又教导他们信奉三宝（佛、法、僧），苦乐共同承担，始终不偏私，随时赏赐他们，不让他们饥寒交迫，始终不打骂鞭挞，施加痛苦，应当用温和的言语劝导教诲。如果他们生病了，应当照顾治疗，缺少什么，应当为他们寻求。世间的事情，全部教给他们，婚嫁求偶不求门第低下。教他们学习如来的五部经典，看到有离间不和的，能够为他们调解和好，和好之后，让他们增长善心。对于一切出家和在家的修行人，随意供养，始终不加选择。为什么呢？先用布施来摄受他们，然后才能调伏他们，用六和敬（身和同住、口和无诤、意和同悦、戒和同修、见和同解、利和同均）来教导他们。如果他们求取财物，从事商业、农业、侍奉君王，常常应当至诚恳切地如法去做。得到财物之后，如法守护。乐于行善积德，看到别人行善时心生欢喜，这就叫做不放逸法。在家菩萨如果能够教诲在家菩萨这些事情，师父和弟子二人都能获得无量的利益。 ‘善男子！’
English
English version When seeking necessities, one should not feel aversion when visiting the sick. If one has nothing oneself, one should seek everywhere; if one cannot obtain it, one may borrow from the Three Jewels (Buddha, Dharma, Sangha), repaying it tenfold according to custom after the illness is cured, like the righteous Dharma of King Prasenajit's kingdom. If one cannot repay it, one should then teach them, 'You now owe much to the Three Jewels and cannot repay it; you should diligently cultivate to attain the Srotapanna fruit (stream-enterer) up to the Arhat fruit (one who is free from rebirth). If you can sincerely generate Bodhicitta (the mind of enlightenment), or teach a thousand people to generate pure faith in the Buddha-dharma, or destroy the deeply rooted wrong views of one person.' If a monastic Bodhisattva can teach a layperson such things, both the teacher and the disciple will gain immeasurable benefits. 'Good man! If a lay Bodhisattva takes in a lay disciple, he should first teach the Dharma of non-negligence. Non-negligence means making offerings to parents, teachers, preceptors, elders, virtuous ones, and also providing for brothers, wives, relatives, friends, those who wish to travel far, and those who come from afar. For all servants and those who work for you, give them food and drink first, and then use it yourself. Also, teach them to have faith in the Three Jewels (Buddha, Dharma, Sangha), to share joy and sorrow together, never being partial, to reward them at any time, not letting them suffer from hunger or cold, never beating or scolding them, or inflicting pain, but teaching them with gentle words and earnest exhortations. If they are sick, one should care for and treat them, and seek out whatever they lack. Teach them all worldly matters, and do not seek those of low status for marriage. Teach them the five divisions of the Tathagata's scriptures, and when seeing those who are estranged, be able to reconcile them, and after they are reconciled, cause them to increase their good intentions. Make offerings to all monastic and lay practitioners as you wish, never being selective. Why? First, use generosity to gather them, and then you can tame them, teaching them with the Six Harmonies (harmony in body, speech, mind, precepts, views and benefits). If they seek wealth, engage in commerce, agriculture, or serve the king, they should always do so sincerely and according to the Dharma. After obtaining wealth, protect it according to the Dharma. Be happy to create merit and virtue, and rejoice when others do so; this is called the Dharma of non-negligence. If a lay Bodhisattva can teach a lay Bodhisattva such things, both the teacher and the disciple will gain immeasurable benefits. 'Good man!' --------------------------------------------------------------------------------
Chinese
在家菩萨若得自在，为大国主，拥护民庶犹如一子。教离诸恶，修行善法。见作恶者，挝打骂辱，终不断命。财物六分，税取其一。见瞋恶者，教修忍辱及不放逸。经言柔软，又能分别善恶之人，见有罪者，忍而不问。随有财物，常行慧施。任力读诵五部经典，善能守护身命财物，能化众生不令作恶。见贫穷者，生大怜愍，自于国土常修知足，恶人谗谤终不信受，不以非法求觅财物。如法护国，远七种恶：一者、不乐樗蒲围棋六博，二者、不乐射猎，三者、不乐饮酒，四者、不乐欲心，五者、不乐恶口，六者、不乐两舌，七者、不乐非法取财。常乐供养出家之人，能令国人常于王所生父母想，信因信果，见有胜己不生嫉妒，见己胜他不生憍慢，知恩报恩，小恩大报。能伏诸根，净于三业。赞叹善人，呵责恶人，先意发言，言则柔软。自无力势，如法属他，取他国时，不举四兵。众生恐怖，能为救解，常以四摄而摄取之。善能分别种种法相，不受法者，软言调之。 “善男子！菩萨有二种：一者、在家，二者、出家。出家菩萨畜二弟子，是不为难；在家菩萨畜一弟子，是乃为难。何以故？在家之人多恶因缘所缠绕故。” 优婆塞戒经受戒品第十四 善生言：“世尊！在家菩萨云何得受优婆塞戒？” 现代汉语译本 在家菩萨如果得到自在，成为大国的君主，就会像对待自己的孩子一样拥护百姓。教导他们远离各种恶行，修行善良的法门。见到作恶的人，可以鞭打、责骂、侮辱，但最终不能断其性命。对于百姓的财物，按照六分之一的比例征收赋税。见到心怀嗔恨、作恶的人，教导他们修习忍辱以及不放逸。所说的经典言语柔和，又能分辨善恶之人，见到有罪过的人，能够忍耐而不去责问。随其所有财物，经常行持智慧的布施。尽力读诵五部经典，善于守护自己的身命和财物，能够教化众生不让他们作恶。见到贫穷的人，生起极大的怜悯之心，在自己的国土上常常修习知足少欲，对于恶人的谗言诽谤始终不相信接受，不以非法手段去寻求财物。如法地守护国家，远离七种恶事：第一，不喜欢樗蒲（一种古代游戏）围棋六博（古代一种棋类游戏）；第二，不喜欢射猎；第三，不喜欢饮酒；第四，不喜欢贪恋欲望；第五，不喜欢恶语伤人；第六，不喜欢两舌挑拨是非；第七，不喜欢用非法手段获取财物。常常乐于供养出家之人，能够使国内百姓常常对国王生起如同父母般的敬爱之心，相信因果报应，见到有人胜过自己不生嫉妒，见到自己胜过他人不生骄慢，知恩图报，即使是小的恩惠也给予大的回报。能够降伏诸根，清净身口意三业。赞叹善人，呵斥恶人，先于他人表达善意，言语柔和。自己没有力量时，依法归属于其他国家，攻取他国时，不发动军队。众生遇到恐怖，能够为他们救助解脱，常常用四摄法（布施、爱语、利行、同事）来摄取他们。善于分辨种种法相，对于不接受佛法的人，用柔和的言语来调伏他们。 ‘善男子！菩萨有两种：一种是在家的，一种是出家的。出家菩萨蓄养两个弟子，这并不难；在家菩萨蓄养一个弟子，这才是难的。为什么呢？因为在家之人多被各种恶的因缘所缠绕的缘故。’ 《优婆塞戒经·受戒品》第十四 善生问道：‘世尊！在家菩萨如何才能受持优婆塞戒呢？’