English
English version ‘Good man! If someone can purify their body, speech, and mind, even if beings inflict great evil upon them, to the point of not generating a single thought of anger, they will ultimately not receive evil retribution; if the other party comes to repent and apologize, they should immediately accept it. When seeing beings, their heart should always be filled with joy; when seeing those who do evil, they should generate a compassionate heart. They should praise the fruit of patience and forbearance, rebuke anger, and explain that the consequences of anger are mostly bitter and poisonous. When practicing giving and patience, they should first extend it to their enemies. They should correctly observe that the five aggregates (form, feeling, perception, mental formations, and consciousness) are a combination of various causes and conditions; since they are a combination of causes and conditions, why generate anger? They should deeply contemplate that anger is the cause and condition for suffering in countless evil realms in the future; if they generate anger even momentarily, they should generate shame, fear, and remorse. When seeing others surpass them in patience, they should not generate jealousy. Good man! One who possesses these characteristics should know that this person can offer to the Perfection of Patience (Kṣānti-pāramitā).’ ‘Good man! If someone can avoid laziness, not indulge in or crave the pleasures of sitting and lying down, and exert effort as if performing great deeds and accumulating merit, their mind should be the same even when managing small matters. Whatever work they undertake, they must ensure its completion. When working, they should disregard hunger, thirst, cold, heat, and whether the time is appropriate or not. They should not belittle themselves. If a major task is not completed, they should not generate regret; once the task is completed, they should rejoice in their ability to accomplish it. They should praise the fruits obtained through diligence. They should obtain wealth lawfully and use it reasonably. When seeing those who practice wrong diligence, they should explain the evil consequences to them. They should skillfully teach beings to cultivate diligence, and not rest until the work is completed. When cultivating good dharmas, they should not follow the words of others. Good man! One who possesses these characteristics should know that this person can offer to the Perfection of Diligence (Vīrya-pāramitā).’ ‘Good man! If someone can purify their body, speech, and mind, and enjoys dwelling in secluded places such as caves, mountains, forests, or empty houses, dislikes noise and commotion, does not crave bedding and other comforts, does not enjoy listening to worldly affairs, and dislikes greed, anger, and ignorance. They should speak gently and kindly, always delight in renouncing the household life to teach and transform beings, and their afflictions should be light and subtle. They should abandon evil thoughts and observations, cultivate loving-kindness towards enemies, delight in speaking about the rewards of samādhi (concentration), and if their mind becomes distracted, they should generate fear, shame, and remorse. When seeing those who practice wrong samādhi, they should explain the faults to them, and skillfully guide beings to abide in right samādhi. Good man! One who possesses these characteristics should know…’ -------------------------------------------------------------------------------- ，当知是人则能供养禅波罗蜜。
Chinese
“善男子！若有人能净、身、口、意，悉学一切世间之事，于贪、瞋、痴心不贪乐，不狂、不乱。怜愍众生，善能供养父母、师长、和上、长老、耆旧有德，修不放逸。先语、软语，不诳众生，能分别说邪道、正道及善恶报，常乐寂静出家修道，能以世事用教众生，见学胜己，不生妒心，自胜他人，不生憍慢。受苦不忧，受乐不喜。善男子！有是相者，当知是人则能供养般若波罗蜜。 “善男子！一一方中各有四事，施方四者：一者：调伏众生，二者、离对，三者、自利，四者、利他。若人于财不生悭惜，亦不分别怨亲之相、时与非时，是人则能调伏众生。于财不惜，故能行施，是故得离悭吝之恶，是名离对。欲施、施时、施已、欢喜，不生悔心，是故未来受人天乐至无上乐，是名自利。能令他人离于饥渴苦切之恼，故名利他。 “戒方四者：一者、庄严菩提，二者、离对，三者、自利，四者、利他。庄严菩提者，优婆塞戒至菩萨戒，能为阿耨多罗三藐三菩提初地根基，是名庄严。既受戒已，复得远离恶戒、无戒，是名离对。受持戒已，得人天乐至无上乐，是名自利。既受戒已，施诸众生无恐无畏，咸令一切离苦获安，是名利他。 “忍方四者：一者、庄严 现代汉语译本：当知此人便能供养禅波罗蜜（Dhyana Paramita，禅定到彼岸）。 ‘善男子！若有人能清净身、口、意三业，通晓一切世间之事，对于贪婪、嗔恨、愚痴之心不贪恋，不癫狂、不迷乱。怜悯众生，善于供养父母、师长、和尚（Upadhyaya，亲教师）、长老、年长有德之人，修习不放逸。先以和善的言语与人交谈，不说粗暴的言语，不欺骗众生，能够分辨解说邪道、正道以及善恶果报，常常喜好寂静，出家修道，能够用世间之事教化众生，见到胜过自己的人，不生嫉妒之心，胜过他人，不生骄傲自满之心。遭受苦难不忧愁，享受快乐不欢喜。善男子！具有这些品行的人，当知此人便能供养般若波罗蜜（Prajna Paramita，智慧到彼岸）。’ ‘善男子！每一方都有四件事，布施方面有四件事：第一，调伏众生；第二，远离对立；第三，自利；第四，利他。如果有人对于财物不生悭吝之心，也不分别怨亲的差别，不考虑时机是否合适，这个人便能调伏众生。因为不吝惜财物，所以能够行布施，因此能够远离悭吝的恶习，这叫做远离对立。想要布施、布施之时、布施之后，都感到欢喜，不生后悔之心，因此未来能够享受人天之乐，乃至无上之乐，这叫做自利。能够使他人远离饥渴困苦的烦恼，所以叫做利他。 持戒方面有四件事：第一，庄严菩提（Bodhi，觉悟）；第二，远离对立；第三，自利；第四，利他。庄严菩提是指，从优婆塞（Upasaka，近事男）戒到菩萨（Bodhisattva）戒，能够为阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）初地奠定根基，这叫做庄严。已经受戒之后，又能远离恶戒、无戒，这叫做远离对立。受持戒律之后，能够得到人天之乐，乃至无上之乐，这叫做自利。已经受戒之后，给予众生无恐无畏的布施，使一切众生远离痛苦获得安乐，这叫做利他。 忍辱方面有四件事：第一，庄严
English
English version: Know that this person is then able to make offerings to Dhyana Paramita (Perfection of Meditation). 'Good man! If there is someone who can purify their body, speech, and mind, and learn all worldly matters, without being greedy for greed, hatred, and delusion, not being mad or confused. With compassion for sentient beings, being good at making offerings to parents, teachers, Upadhyaya (preceptor), elders, seniors with virtue, cultivating non-negligence. Speaking first with gentle words, not deceiving sentient beings, being able to distinguish and explain the wrong path, the right path, and the karmic consequences of good and evil, always delighting in tranquility, leaving home to cultivate the path, being able to use worldly matters to teach sentient beings, not being jealous when seeing someone more learned than oneself, not being arrogant when surpassing others. Not being sad when suffering, not being happy when enjoying pleasure. Good man! If someone has these qualities, know that this person is then able to make offerings to Prajna Paramita (Perfection of Wisdom).' 'Good man! In each direction, there are four things. In terms of giving, there are four things: first, to subdue sentient beings; second, to be free from opposition; third, to benefit oneself; fourth, to benefit others. If a person does not have stinginess towards wealth, and does not distinguish between enemies and relatives, or consider whether the time is appropriate or not, then this person is able to subdue sentient beings. Because they are not stingy with wealth, they are able to practice giving, and therefore they are able to be free from the evil of stinginess, this is called being free from opposition. Wanting to give, giving at the time, and being happy after giving, without feeling regret, therefore in the future they will receive the joy of humans and gods, up to the unsurpassed joy, this is called benefiting oneself. Being able to free others from the suffering of hunger and thirst, therefore it is called benefiting others.' 'In terms of precepts, there are four things: first, to adorn Bodhi (Enlightenment); second, to be free from opposition; third, to benefit oneself; fourth, to benefit others. Adorning Bodhi means that from the Upasaka (layman) precepts to the Bodhisattva precepts, it can lay the foundation for the first Bhumi (stage) of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), this is called adorning. Having already taken the precepts, one can also be free from evil precepts and no precepts, this is called being free from opposition. Having upheld the precepts, one can obtain the joy of humans and gods, up to the unsurpassed joy, this is called benefiting oneself. Having already taken the precepts, giving sentient beings fearlessness, causing all sentient beings to be free from suffering and obtain peace, this is called benefiting others.' 'In terms of patience, there are four things: first, to adorn --------------------------------------------------------------------------------
Chinese
菩提，二者、离对，三者、自利，四者、利他。庄严菩提者，因忍故得修善，修善故得初地乃至阿耨多罗三藐三菩提，是名庄严。既修忍已，能离瞋恶，是名离对。忍因缘故，得人天乐至无上乐，是名自利。忍因缘故，人生喜心、善心、调心，是名利他。 “进方四者：一者、庄严菩提，二者、离对，三者、自利，四者、利他。庄严菩提者，因精进故得修善，修善法故得初地乃至阿耨多罗三藐三菩提，是名庄严。修善法时，离恶懈怠，是名离对。因是善法，得人天乐至无上乐，是名自利。教众生修善，令离恶法，是名利他。 “禅方四者：一者、庄严菩提，二者、离对，三者、自利，四者、利他。庄严菩提者，因修如是禅定力故，获得初地乃至阿耨多罗三藐三菩提，是名庄严。因是禅定修无量善，离恶觉观，是名离对。修舍摩他因缘力故，常乐寂静，得人天乐至无上乐，是名自利。断诸众生贪欲、瞋恚、狂痴之心，是名利他。 “智方四者：一者、庄严菩提，二者、离对，三者、自利，四者、利他。庄严菩提者，因修智慧获得初地乃至阿耨多罗三藐三菩提，是名庄严。修智慧故，远离无明，令诸烦恼不得自在，是名离对。除烦恼障及智慧障，是名自利。教化众生令得调伏，是名利他。 “善 现代汉语译本 ‘菩提（bodhi，觉悟）：二者，远离对立；三者，自利；四者，利他。庄严菩提，是因为忍辱的缘故得以修习善法，修习善法的缘故得以证得初地乃至阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉），这叫做庄严。既然修习了忍辱，就能远离嗔恨恶念，这叫做远离对立。因为忍辱的因缘，得到人天之乐乃至无上之乐，这叫做自利。因为忍辱的因缘，使人生起欢喜心、善良心、调伏心，这叫做利他。’ ‘精进方便有四种：一是庄严菩提，二是远离对立，三是自利，四是利他。庄严菩提，是因为精进的缘故得以修习善法，修习善法的缘故得以证得初地乃至阿耨多罗三藐三菩提，这叫做庄严。修习善法时，远离邪恶懈怠，这叫做远离对立。因为这些善法，得到人天之乐乃至无上之乐，这叫做自利。教导众生修习善法，使他们远离恶法，这叫做利他。’ ‘禅定方便有四种：一是庄严菩提，二是远离对立，三是自利，四是利他。庄严菩提，是因为修习这样的禅定力，获得初地乃至阿耨多罗三藐三菩提，这叫做庄严。因为这种禅定修习无量善法，远离邪恶的觉观，这叫做远离对立。修习奢摩他（śamatha，止）的因缘力，常常安乐于寂静，得到人天之乐乃至无上之乐，这叫做自利。断除众生贪欲、嗔恚、狂痴之心，这叫做利他。’ ‘智慧方便有四种：一是庄严菩提，二是远离对立，三是自利，四是利他。庄严菩提，是因为修习智慧获得初地乃至阿耨多罗三藐三菩提，这叫做庄严。修习智慧的缘故，远离无明，使各种烦恼不得自在，这叫做远离对立。去除烦恼障以及智慧障，这叫做自利。教化众生使他们得到调伏，这叫做利他。’ ‘善’
English
English version ‘Bodhi (觉悟, enlightenment): The second is detachment from duality; the third is self-benefit; the fourth is benefiting others. To adorn Bodhi is to cultivate goodness through patience, and to attain the first Bhumi (地, stage) up to Anuttara-samyak-sambodhi (无上正等正觉, unsurpassed perfect enlightenment) through cultivating goodness. This is called adornment. Having cultivated patience, one can be free from anger and evil, which is called detachment from duality. Because of the cause of patience, one obtains the joy of humans and gods up to unsurpassed joy, which is called self-benefit. Because of the cause of patience, one generates joy, goodness, and a tamed mind, which is called benefiting others.’ ‘There are four aspects of diligent effort: first, adorning Bodhi; second, detachment from duality; third, self-benefit; fourth, benefiting others. To adorn Bodhi is to cultivate goodness through diligence, and to attain the first Bhumi up to Anuttara-samyak-sambodhi through cultivating good dharmas. This is called adornment. When cultivating good dharmas, one is free from evil and laziness, which is called detachment from duality. Because of these good dharmas, one obtains the joy of humans and gods up to unsurpassed joy, which is called self-benefit. Teaching sentient beings to cultivate goodness, enabling them to be free from evil dharmas, is called benefiting others.’ ‘There are four aspects of Dhyana (禅定, meditation): first, adorning Bodhi; second, detachment from duality; third, self-benefit; fourth, benefiting others. To adorn Bodhi is to attain the first Bhumi up to Anuttara-samyak-sambodhi through cultivating such meditative power. This is called adornment. Because of this meditation, one cultivates immeasurable goodness and is free from evil perceptions. This is called detachment from duality. Because of the power of cultivating Śamatha (止, calming meditation), one is always joyful in tranquility and obtains the joy of humans and gods up to unsurpassed joy. This is called self-benefit. Cutting off the greed, hatred, and delusion of sentient beings is called benefiting others.’ ‘There are four aspects of wisdom: first, adorning Bodhi; second, detachment from duality; third, self-benefit; fourth, benefiting others. To adorn Bodhi is to attain the first Bhumi up to Anuttara-samyak-sambodhi through cultivating wisdom. This is called adornment. Because of cultivating wisdom, one is free from ignorance, preventing afflictions from being unrestrained. This is called detachment from duality. Removing the obstacles of affliction and the obstacles of wisdom is called self-benefit. Teaching and transforming sentient beings, enabling them to be tamed, is called benefiting others.’ ‘Good’ --------------------------------------------------------------------------------