English
English version The offense of inadvertence, which does not lead to downfall, is an impure act. If an Upasaka (male lay practitioner) who has received and upholds the precepts encounters a sick person while traveling, and does not stop to look after them, provide assistance, or entrust them to someone else's care before leaving, that Upasaka commits the offense of inadvertence. This offense does not lead to downfall, but it is an impure act. ‘Good man! If an Upasaka can sincerely receive and uphold these precepts, that person is called a Pundarika (white lotus, symbolizing purity) flower among Upasakas, a subtle and supreme fragrance among Upasakas, a pure lotus among Upasakas, a true treasure among Upasakas, and a great man among Upasakas!’ ‘Good man! As the Buddha said, there are two kinds of Bodhisattvas: one is a householder, and the other is a renunciate. A renunciate Bodhisattva is called a Bhikkhu (monk), and a householder Bodhisattva is called an Upasaka. It is not difficult for a renunciate Bodhisattva to uphold the renunciate precepts; it is difficult for a householder Bodhisattva to uphold the householder precepts. Why? Because householders are often entangled in many evil conditions.’ Upasaka Precept Sutra, Chapter Fifteen on Pure Precepts Shan Sheng asked: ‘World Honored One! If someone has received and upholds these precepts, how should they purify these precepts?’ The Buddha said: ‘Good man! There are three ways to purify these precepts: first, to have faith in the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism); second, to have deep faith in cause and effect; and third, to understand the mind. There are also four ways: first, loving-kindness; second, compassion; third, non-greed; fourth, to bestow kindness before receiving it. There are also five ways: first, to benefit those who harbor resentment with good deeds; second, to provide protection for those who are fearful; third, to give generously to those who ask, even before they ask; fourth, to treat all recipients of generosity equally, without discrimination; fifth, to have universal loving-kindness for all beings, without relying on any conditions. There are also four ways: first, never to belittle oneself by saying, 'I cannot attain the fruit of Bodhi (enlightenment)'; second, to have a firm and unwavering mind when striving towards Bodhi; third, to diligently cultivate all good deeds; fourth, not to be weary or regretful even when undertaking great tasks. There are also four things: first, to learn good dharmas oneself, to learn --------------------------------------------------------------------------------
Chinese
已教人；二者、自离恶法，教人令离；三者、善能分别善恶之法；四者、于一切法不取不着。复有四法：一者、知有为法无我我所，二者、知一切业悉有果报，三者、知有为法皆是无常，四者、知从苦生乐，从乐生苦。复有三法：一者、于诸众生心无取着，二者、施众生乐其心平等，三者、如说而行。复有三法：一者、能施众生乐因，二者、所作不求恩报，三者、自知定当得成阿耨多罗三藐三菩提。复有三法：一者、为诸众生受大苦恼，二者、次第受之，三者、中间不息，虽受是苦心终不悔。复有三法：一者、未除爱心、能舍所爱施与他人，二者、未除瞋恚、有恶来加而能忍之，三者、未除痴心、而能分别善恶之法。复有三法：一者、善知方便能教众生远离恶法，二者、知善方便能教众生令修善法，三者、化众生时心无疲悔。复有三法：一者、为令众生离身苦时，自于身命心不吝惜，二者、为令众生离心苦时，自于身命心不吝惜；三者、教化众生修善法时，自于身命心不吝惜。复有三法：一者、自舍己事先营他事，二者、营他事时不择时节，三者、终不顾虑辛苦忧恼。复有三法：一者、心无妒嫉，二者、见他受乐心生欢喜，三者、善心相续间无断绝。复有三事：一者、见他少善，心初不忘；二者、毫末之慧，辄思多报 现代汉语译本 还有四种（修行）方法：第一，已经教导他人（修行）；第二，自己远离恶法，也教导他人远离；第三，能够清楚分辨善恶之法；第四，对于一切法不执取不迷恋。 还有四种（智慧）：第一，明白有为法（Samskrta-dharma，指由因缘和合而生的事物）是无我（Anatman，佛教基本教义之一，指没有永恒不变的“我”）和无我所（Niratmaniya，不属于我的）；第二，明白一切业（Karma，行为）都有果报（Vipaka，结果）；第三，明白有为法都是无常（Anitya，变化不定）；第四，明白从苦中产生乐，从乐中产生苦。 还有三种（心态）：第一，对于一切众生心无执着；第二，给予众生快乐，内心平等；第三，按照所说的（佛法）去实行。 还有三种（发心）：第一，能够给予众生快乐的原因；第二，所做的事情不求回报；第三，自己知道必定能够成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉，即最高的智慧和觉悟）。 还有三种（承担）：第一，为了众生承受巨大的苦恼；第二，次第承受这些苦恼；第三，中间不停止，即使承受这些苦，内心始终不后悔。 还有三种（克服）：第一，没有去除爱心，能够舍弃所爱之物施与他人；第二，没有去除嗔恚心，有恶事加身也能忍受；第三，没有去除愚痴心，却能分辨善恶之法。 还有三种（善巧）：第一，善于运用方便法门，能够教导众生远离恶法；第二，知道好的方便法门，能够教导众生修习善法；第三，教化众生时，内心没有疲惫和后悔。 还有三种（奉献）：第一，为了让众生脱离身体的痛苦，自己对于身命毫不吝惜；第二，为了让众生脱离内心的痛苦，自己对于身命毫不吝惜；第三，教化众生修习善法时，自己对于身命毫不吝惜。 还有三种（利他）：第一，自己舍弃自己的事情，先去处理他人的事情；第二，处理他人事情时不选择时间；第三，始终不顾虑辛苦、忧愁和烦恼。 还有三种（美德）：第一，内心没有嫉妒；第二，看到他人得到快乐，内心生起欢喜；第三，善心相续不断绝。 还有三件事：第一，看到他人有少许善行，内心始终不忘记；第二，对于极小的智慧，也想着要多多回报。
English
English version There are also four practices: First, having already taught others; second, personally abstaining from evil dharmas and teaching others to abstain; third, being able to clearly distinguish between good and evil dharmas; fourth, not grasping or clinging to any dharma. There are also four kinds of (wisdom): First, knowing that conditioned dharmas (Samskrta-dharma) are without self (Anatman, one of the basic doctrines of Buddhism, referring to the absence of a permanent and unchanging 'self') and without anything belonging to self (Niratmaniya, not belonging to me); second, knowing that all actions (Karma) have consequences (Vipaka); third, knowing that conditioned dharmas are all impermanent (Anitya, constantly changing); fourth, knowing that joy arises from suffering, and suffering arises from joy. There are also three (mindsets): First, having no attachment to all sentient beings; second, giving joy to sentient beings with an equal mind; third, practicing according to what is said (the Dharma). There are also three (aspirations): First, being able to give sentient beings the causes of happiness; second, not seeking reward for what is done; third, knowing that one will definitely attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment, the highest wisdom and enlightenment). There are also three (undertakings): First, enduring great suffering for the sake of sentient beings; second, enduring these sufferings in order; third, not stopping in the middle, and never regretting even while enduring these sufferings. There are also three (overcomings): First, without removing affection, being able to give away what is loved to others; second, without removing anger, being able to endure when evil is inflicted; third, without removing ignorance, being able to distinguish between good and evil dharmas. There are also three (skillful means): First, being skilled in using expedient methods to teach sentient beings to stay away from evil dharmas; second, knowing good expedient methods to teach sentient beings to cultivate good dharmas; third, not feeling tired or regretful when teaching sentient beings. There are also three (dedications): First, in order to liberate sentient beings from physical suffering, not being stingy with one's own life; second, in order to liberate sentient beings from mental suffering, not being stingy with one's own life; third, when teaching sentient beings to cultivate good dharmas, not being stingy with one's own life. There are also three (altruistic actions): First, abandoning one's own affairs to handle the affairs of others first; second, not choosing the time when handling the affairs of others; third, never considering hardship, worry, or vexation. There are also three (virtues): First, having no jealousy in the heart; second, rejoicing in the heart when seeing others receive happiness; third, having a continuous stream of good thoughts without interruption. There are also three things: First, never forgetting even a small good deed done by others; second, thinking of repaying even the smallest wisdom with great rewards. --------------------------------------------------------------------------------
Chinese
；三者、于无量世受无量苦，其心坚固无退转想。复有三法：一者、深知生死多诸过咎，犹故不舍一切作业；二者、见诸众生无归依者为作归依，三者、见恶众生心生怜愍，不责其过。复有三法：一者、亲近善友，二者、闻法无厌，三者、至心咨受善知识教。复有九法：远离三法，三时不悔，平等慧施三种众生。复有四法：所谓慈、悲、喜、舍。 “善男子！菩萨若以净法净心，要在二时：一、佛出世时，二、缘觉出时。善男子！众生善法有三种生：一、从闻生，二、从思生，三、从修生。闻思二种在二时中，从修生者，不必尔也。 “善男子！菩萨二种：一者、在家，二者、出家。出家菩萨如是净戒，是不为难；在家净戒是乃为难。何以故？在家之人多恶因缘所缠绕故。” 优婆塞戒经息恶品第十六 善生言：“世尊！菩萨已受优婆塞戒，若有内外诸恶不净因缘，云何得离？” “善男子！菩萨若有内外诸恶不净因缘，是人应当修念佛心。若有至心修念佛者，是人则得离内外恶不净因缘，增长悲慧。” “世尊！当云何修？” “善男子！当观如来有七胜事：一者、身胜，二者、如法住胜，三者、智胜，四者、具足胜，五者、行处胜，六者、不可思议胜，七者、解脱胜 现代汉语译本： 第三种，在无量世中承受无量的痛苦，他们的心却非常坚定，没有退转的想法。又有三种法：第一，深深知道生死轮回有很多过失和灾难，却仍然不放弃一切行为造作；第二，看到没有依靠的众生，就为他们提供依靠；第三，看到作恶的众生，心中生起怜悯，不责备他们的过错。又有三种法：第一，亲近善友；第二，听闻佛法没有厌倦；第三，以至诚的心请教和接受善知识的教导。又有九种法：远离三种恶法，对过去、现在、未来三时所做善事没有后悔，以平等智慧布施三种众生。又有四种法：就是慈、悲、喜、舍（四无量心）。 ‘善男子！菩萨如果以清净的法和清净的心修行，需要在两个时机：一是佛陀出世的时候，二是缘觉（Pratyekabuddha）出现的时候。善男子！众生的善法有三种生起的方式：一是通过听闻佛法而生起，二是通过思考佛法而生起，三是通过修行佛法而生起。听闻和思考这两种善法可以在上述两种时机中进行，而通过修行而生起的善法，则不一定需要上述两种时机。’ ‘善男子！菩萨有两种：一是在家的菩萨，二是出家的菩萨。出家的菩萨能够清净地持守戒律，这并不困难；在家的菩萨能够清净地持守戒律，这才是困难的。为什么呢？因为在家的人常常被各种恶劣的因缘所缠绕。’ 《优婆塞戒经·息恶品》第十六 善生（Sudatta）问：‘世尊！菩萨已经受了优婆塞（Upasaka）戒，如果遇到内外各种恶劣不清净的因缘，要怎样才能脱离呢？’ ‘善男子！菩萨如果遇到内外各种恶劣不清净的因缘，这个人应当修习念佛的心。如果有人至诚地修习念佛，这个人就能脱离内外恶劣不清净的因缘，增长慈悲和智慧。’ ‘世尊！应当怎样修习呢？’ ‘善男子！应当观察如来（Tathagata）有七种殊胜之处：第一，身体殊胜；第二，如法安住殊胜；第三，智慧殊胜；第四，具足功德殊胜；第五，行处殊胜；第六，不可思议殊胜；第七，解脱殊胜。
English
English version: Third, they endure immeasurable suffering for countless eons, yet their minds are steadfast and without any thought of turning back. There are also three practices: first, deeply knowing that birth and death involve many faults and calamities, yet still not abandoning all actions; second, seeing beings without refuge and providing them with refuge; third, seeing evil beings and generating compassion in their hearts, without blaming their faults. There are also three practices: first, associating with good friends; second, never being satiated with hearing the Dharma; third, sincerely seeking and receiving the teachings of virtuous teachers. There are also nine practices: avoiding three evil practices, having no regrets about actions done in the three times (past, present, future), and giving with equal wisdom to three kinds of beings. There are also four practices: namely, loving-kindness (慈, maitrī), compassion (悲, karuṇā), joy (喜, mudita), and equanimity (舍, upekṣā). ‘Good man! If a Bodhisattva cultivates with pure Dharma and a pure mind, it is necessary at two times: first, when a Buddha (佛, Buddha) appears in the world, and second, when a Pratyekabuddha (缘觉, Pratyekabuddha) appears. Good man! There are three ways in which the good Dharma arises in beings: first, it arises from hearing (闻, śruta); second, it arises from thinking (思, cintā); third, it arises from cultivation (修, bhāvanā). The first two, hearing and thinking, can occur during these two times, but the third, arising from cultivation, does not necessarily require these two times.’ ‘Good man! There are two kinds of Bodhisattvas: first, those who are householders (在家, gṛhastha), and second, those who are renunciants (出家, pravrajita). For renunciant Bodhisattvas, maintaining pure precepts is not difficult; for householder Bodhisattvas, maintaining pure precepts is difficult. Why? Because householders are often entangled by many evil conditions.’ Upasaka Precept Sutra, Chapter Sixteen on Ceasing Evil Sudatta (善生, Sudatta) said: ‘World Honored One! If a Bodhisattva has already received the Upasaka (优婆塞, Upasaka) precepts, and encounters various internal and external evil and impure conditions, how can they be freed from them?’ ‘Good man! If a Bodhisattva encounters various internal and external evil and impure conditions, that person should cultivate mindfulness of the Buddha (念佛, buddhānusmṛti). If someone sincerely cultivates mindfulness of the Buddha, that person will be able to be freed from internal and external evil and impure conditions, and increase compassion and wisdom.’ ‘World Honored One! How should one cultivate?’ ‘Good man! One should contemplate the seven superior qualities of the Tathagata (如来, Tathagata): first, superior in body; second, superior in abiding in accordance with the Dharma; third, superior in wisdom; fourth, superior in possessing all qualities; fifth, superior in the place of practice; sixth, superior in being inconceivable; seventh, superior in liberation. --------------------------------------------------------------------------------