English
English version: If he says he can, he should be asked again: ‘Good man! Wealth should not be entrusted to four places: first, the elderly; second, distant places; third, evil people; fourth, those with great strength. You should not entrust to these four places. Can you refrain from doing so?’ If he says he can, he should be asked again: ‘Good man! When taking the Upasaka (Upasaka, a male lay follower) vows, you should always stay away from four types of evil people: first, those who enjoy talking about the faults of others; second, those who enjoy talking about wrong views; third, those who are sweet-tongued but have evil hearts; fourth, those who do little but talk much. Can you stay away from these four types of evil people?’ If he says he can, he should be made to spend six months closely attending to and serving wise monks. The wise monks should then carefully observe his four kinds of deportment (身口意生活, body, speech, mind and livelihood). ‘If it is known that this person can act according to the teachings, after six months have passed, gather a Sangha (Sangha, monastic community) of twenty monks and perform the Karma (Karma, ritual act): ‘Venerable Sangha, listen! So-and-so now requests to take the Upasaka vows in the Sangha, has completed six months of purifying the four kinds of deportment, sincerely upholds and purifies the ground, is a man, and has a male body. If the Sangha agrees, let the Sangha remain silent; if not, speak.’ If the Sangha agrees, the wise monk should say: ‘Good man! Listen carefully! The Sangha has agreed to allow you to take the Upasaka vows. These vows are the root of all good dharmas. If someone accomplishes these vows, they will attain the Srotapanna (Srotapanna, stream-enterer) fruit, even up to the Anagamin (Anagamin, non-returner) fruit. If these vows are broken, upon death, one will fall into the three evil realms. Good man! The Upasaka vows are inconceivable. Why? Because after taking these vows, even though one enjoys the five desires, it cannot obstruct the Srotapanna fruit up to the Anagamin fruit. Therefore, it is called inconceivable. Can you take these vows out of compassion for all sentient beings?’ If he says he can take them, then the wise monk should recite the Three Refuges (三归依, taking refuge in the Buddha, Dharma, and Sangha) for him, and repeat it a second and third time. After taking the Three Refuges, he is called an Upasaka. ‘At that time, the wise monk should say: ‘Good man! Listen carefully! The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened Buddha) speaks of the Upasaka vows, and there is one --------------------------------------------------------------------------------
Chinese
分，或有半分，或有无分，或有多分，或有满分。若优婆塞受三归已，不受五戒，名优婆塞。若受三归，受持一戒，是名一分；受三归已，受持二戒，是名少分；若受三归，持二戒已，若破一戒，是名无分；若受三归，受持三、四戒，是名多分；若受三归，受持五戒，是名满分。汝今欲作一分优婆塞？作满分耶？’若随意说，尔时智者当随意授。 “既授戒已，复作是言：‘优婆塞者有六重法。善男子！优婆塞受持戒已，虽为天女乃至蚁子，悉不应杀。若受戒已，若口教杀、若身自杀，是人即失优婆塞戒，是人尚不能得暖法，况须陀洹至阿那含？是名破戒优婆塞、臭优婆塞、旃陀罗优婆塞、垢优婆塞、结优婆塞，是名初重。优婆塞戒，虽为身命，不得偷盗乃至一钱，若破是戒，是人即失优婆塞戒，是人尚不能得暖法，况须陀洹至阿那含？是名破戒优婆塞，臭、旃陀罗、垢、结优婆塞，是名二重。优婆塞戒，虽为身命，不得虚说我得不净观至阿那含。若破是戒，是人即失优婆塞戒，是人尚不能得暖法，况须陀洹至阿那含？是名破戒优婆塞，臭、旃陀罗、垢、结优婆塞，是名三重。优婆塞戒，虽为身命，不得邪淫。若破是戒，是人即失优婆塞戒，是人尚不能得暖法，况须陀洹至阿那含？是名破戒优婆塞，臭、旃陀罗 现代汉语译本： ‘（成为）优婆塞（Upasaka，在家男居士）有不同的程度，或者只有一部分，或者没有一部分，或者有很多部分，或者有圆满的部分。如果优婆塞受了三归依（三归依：皈依佛、皈依法、皈依僧）之后，没有受持五戒（五戒：不杀生、不偷盗、不邪淫、不妄语、不饮酒），（仅仅）称为优婆塞。如果受了三归依，受持一戒，这称为一分；受了三归依之后，受持二戒，这称为少分；如果受了三归依，受持二戒之后，如果破了一戒，这称为无分；如果受了三归依，受持三、四戒，这称为多分；如果受了三归依，受持五戒，这称为满分。你现在想做一分优婆塞？还是做满分呢？’如果（对方）随意说，那时智者应当随意授予（相应的戒）。 ‘已经授予戒律之后，再这样说：‘优婆塞有六重法。善男子！优婆塞受持戒律之后，即使为了天女乃至蚂蚁，都不应该杀害。如果受戒之后，如果口头教唆杀害、或者亲身自己杀害，这个人就失去了优婆塞戒，这个人尚且不能得到暖法（暖法：修行佛法的初步体验），更何况是须陀洹（Sotapanna，入流果）到阿那含（Anagami，不还果）的果位？这称为破戒优婆塞、臭优婆塞、旃陀罗（Candala，贱民）优婆塞、垢优婆塞、结优婆塞，这是第一重（罪）。优婆塞戒，即使为了身命，也不得偷盗哪怕一文钱，如果破了这条戒，这个人就失去了优婆塞戒，这个人尚且不能得到暖法，更何况是须陀洹到阿那含的果位？这称为破戒优婆塞，臭、旃陀罗、垢、结优婆塞，这是第二重（罪）。优婆塞戒，即使为了身命，也不得虚假宣说我得到了不净观（不净观：佛教的一种禅修方法）乃至阿那含的果位。如果破了这条戒，这个人就失去了优婆塞戒，这个人尚且不能得到暖法，更何况是须陀洹到阿那含的果位？这称为破戒优婆塞，臭、旃陀罗、垢、结优婆塞，这是第三重（罪）。优婆塞戒，即使为了身命，也不得邪淫。如果破了这条戒，这个人就失去了优婆塞戒，这个人尚且不能得到暖法，更何况是须陀洹
English
English version: 'Upasakas (Upasaka, lay male devotees) have different degrees, either having a partial share, or having no share, or having many shares, or having a full share. If an Upasaka, after taking the Three Refuges (Three Refuges: refuge in the Buddha, refuge in the Dharma, refuge in the Sangha), does not observe the Five Precepts (Five Precepts: not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants), he is (merely) called an Upasaka. If he takes the Three Refuges and observes one precept, this is called a partial share; if he takes the Three Refuges and observes two precepts, this is called a small share; if he takes the Three Refuges and observes two precepts, and then breaks one precept, this is called no share; if he takes the Three Refuges and observes three or four precepts, this is called a large share; if he takes the Three Refuges and observes all five precepts, this is called a full share. Do you now wish to be an Upasaka with a partial share? Or a full share?' If (the person) says whatever he wishes, then the wise person should accordingly grant (the corresponding precepts). 'After the precepts have been granted, say again: 'Upasakas have six heavy offenses. Good man! After an Upasaka has taken the precepts, he should not kill, even for the sake of a heavenly maiden or even an ant. If, after taking the precepts, he either verbally instructs someone to kill or kills himself, that person immediately loses the Upasaka precepts, and that person cannot even attain the Warmth Dharma (Warmth Dharma: the initial experience of practicing the Buddha's teachings), let alone the stages from Sotapanna (Sotapanna, stream-enterer) to Anagami (Anagami, non-returner)? This is called a precept-breaking Upasaka, a foul Upasaka, a Candala (Candala, outcast) Upasaka, a defiled Upasaka, a bound Upasaka, this is the first heavy offense. The Upasaka precepts, even for the sake of one's life, one must not steal even a single coin. If one breaks this precept, that person immediately loses the Upasaka precepts, and that person cannot even attain the Warmth Dharma, let alone the stages from Sotapanna to Anagami? This is called a precept-breaking Upasaka, a foul, Candala, defiled, bound Upasaka, this is the second heavy offense. The Upasaka precepts, even for the sake of one's life, one must not falsely claim to have attained the Impurity Contemplation (Impurity Contemplation: a Buddhist meditation technique) up to the stage of Anagami. If one breaks this precept, that person immediately loses the Upasaka precepts, and that person cannot even attain the Warmth Dharma, let alone the stages from Sotapanna to Anagami? This is called a precept-breaking Upasaka, a foul, Candala, defiled, bound Upasaka, this is the third heavy offense. The Upasaka precepts, even for the sake of one's life, one must not engage in sexual misconduct. If one breaks this precept, that person immediately loses the Upasaka precepts, and that person cannot even attain the Warmth Dharma, let alone the stages from Sotapanna --------------------------------------------------------------------------------
Chinese
、垢、结优婆塞，是名四重。优婆塞戒，虽为身命，不得宣说比丘、比丘尼、优婆塞、优婆夷所有过罪。若破是戒，是人即失优婆塞戒，是人尚不能得暖法，况须陀洹至阿那含？是名破戒优婆塞，臭、旃陀罗，垢、结优婆塞，是名五重。优婆塞戒，虽为身命，不得酤酒，若破是戒，是人即失优婆塞戒，是人尚不能得暖法，况须陀洹至阿那含？是名破戒优婆塞，臭、旃陀罗、垢、结优婆塞，是名六重。 “‘善男子！若受如是优婆塞戒，能至心持不令毁犯，则能获得如是戒果。善男子！优婆塞戒名为璎珞，名为庄严，其香微妙，熏无边界，遮不善法，为善法律，即是无上妙宝之藏，上族种姓，大寂静处，是甘露味，生善法地。直发是心尚得如是无量利益，况复一心受持不毁！ “‘善男子！如佛说言：若优婆塞受持戒已，不能供养父母、师长，是优婆塞得失意罪，不起堕落，不净有作。若优婆塞受持戒已，耽乐饮酒，是优婆塞得失意罪，不起堕落，不净有作。若优婆塞受持戒已，污恶不能瞻视病苦，是优婆塞得失意罪，不起堕落，不净有作。若优婆塞受持戒已，见有乞者，不能多少随宜分与，空遣还者，是优婆塞得失意罪，不起堕落，不净有作。若优婆塞受持戒已，若见比丘、比丘尼、长老，先宿诸优婆塞 现代汉语译本：不得因生命危险而宣说比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）、优婆塞（Upasaka，在家男居士）、优婆夷（Upasika，在家女居士）的过失罪行。如果违犯此戒，此人便失去优婆塞戒的资格，甚至连暖法都无法获得，更何况是须陀洹（Sotapanna，入流果）到阿那含（Anagami，不还果）的果位？这种优婆塞被称为破戒优婆塞，是污秽、旃陀罗（Candala，贱民）、充满垢染和烦恼的优婆塞，这是第五重戒。优婆塞戒，即使为了保全性命，也不得贩卖酒类。如果违犯此戒，此人便失去优婆塞戒的资格，甚至连暖法都无法获得，更何况是须陀洹（Sotapanna，入流果）到阿那含（Anagami，不还果）的果位？这种优婆塞被称为破戒优婆塞，是污秽、旃陀罗（Candala，贱民）、充满垢染和烦恼的优婆塞，这是第六重戒。 ‘善男子！如果受持这样的优婆塞戒，能够至诚恳切地守护而不违犯，就能获得这样的戒果。善男子！优婆塞戒被称为璎珞，被称为庄严，它的香气微妙，熏染无边无际，能遮止不善之法，是善良的法律，是无上妙宝的宝藏，是高贵的种姓，是广大的寂静之处，是甘露的滋味，是生长善法的土地。仅仅是发起受戒的念头，尚且能获得如此无量的利益，更何况是专心一意地受持而不毁犯呢！’ ‘善男子！正如佛所说：如果优婆塞受持戒律后，不能供养父母、师长，这位优婆塞就犯了失意罪，不会因此堕落，是不清净的行为。如果优婆塞受持戒律后，沉迷于饮酒，这位优婆塞就犯了失意罪，不会因此堕落，是不清净的行为。如果优婆塞受持戒律后，厌恶而不照顾生病受苦的人，这位优婆塞就犯了失意罪，不会因此堕落，是不清净的行为。如果优婆塞受持戒律后，见到有乞讨者，不能根据自己的能力多少给予布施，而是让他们空手而归，这位优婆塞就犯了失意罪，不会因此堕落，是不清净的行为。如果优婆塞受持戒律后，见到比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）、长老、先辈的优婆塞
English
English version: One must not, even at the cost of one's life, proclaim the faults and offenses of Bhikkhus (male monastic), Bhikkhunis (female monastic), Upasakas (male lay follower), or Upasikas (female lay follower). If one violates this precept, one immediately loses the Upasaka vow, and cannot even attain the 'warmth' stage, let alone Sotapanna (stream-enterer) to Anagami (non-returner). Such an Upasaka is called a precept-breaking Upasaka, a foul, Candala (outcaste), defiled, and bound Upasaka. This is the fifth grave offense. The Upasaka vow, even at the cost of one's life, prohibits selling alcohol. If one violates this precept, one immediately loses the Upasaka vow, and cannot even attain the 'warmth' stage, let alone Sotapanna (stream-enterer) to Anagami (non-returner). Such an Upasaka is called a precept-breaking Upasaka, a foul, Candala (outcaste), defiled, and bound Upasaka. This is the sixth grave offense. ‘Good man! If one receives and upholds such Upasaka vows, and can sincerely maintain them without violating them, then one can obtain such fruits of the precepts. Good man! The Upasaka vow is called a necklace, called an adornment, its fragrance is subtle, permeating without boundaries, it prevents unwholesome dharmas, it is a good law, it is the treasure of unsurpassed wonderful jewels, a noble lineage, a great place of tranquility, it is the taste of nectar, the ground for the growth of wholesome dharmas. Even just generating the thought of taking the vows can obtain such immeasurable benefits, how much more so if one single-mindedly receives and upholds them without violating them!’ ‘Good man! As the Buddha said: If an Upasaka, having received and upheld the precepts, cannot support his parents and teachers, that Upasaka commits a 'loss of intention' offense, which does not cause him to fall, but is an impure action. If an Upasaka, having received and upheld the precepts, indulges in drinking alcohol, that Upasaka commits a 'loss of intention' offense, which does not cause him to fall, but is an impure action. If an Upasaka, having received and upheld the precepts, is disgusted and unable to care for the sick and suffering, that Upasaka commits a 'loss of intention' offense, which does not cause him to fall, but is an impure action. If an Upasaka, having received and upheld the precepts, sees a beggar and cannot give according to his ability, sending them away empty-handed, that Upasaka commits a 'loss of intention' offense, which does not cause him to fall, but is an impure action. If an Upasaka, having received and upheld the precepts, sees Bhikkhus (male monastic), Bhikkhunis (female monastic), elders, or senior Upasakas --------------------------------------------------------------------------------