English
English version There are two kinds: one is regression, and the other is non-regression. Those who have cultivated the karma of the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha) are called non-regressors; if they have not been able to cultivate them, they are called regressors. There are also two kinds: one is renunciation, and the other is being a householder. A renunciate Bodhisattva who upholds the eight heavy precepts and is perfectly pure is called a non-regressor; a householder Bodhisattva who upholds the six heavy precepts and is perfectly pure is also called a non-regressor. 'Good man! The merit obtained by non-Buddhists (those practicing outside of Buddhism) from severing desires surpasses all the merit of all beings in the desire realm (a level in Buddhist cosmology filled with desires); a Stream-enterer (Sotapanna, the first stage of enlightenment in Theravada Buddhism) surpasses all non-Buddhist heretical views; a Once-returner (Sakadagami, the second stage of enlightenment in Theravada Buddhism) surpasses all Stream-enterer results; a Non-returner (Anagami, the third stage of enlightenment in Theravada Buddhism) surpasses all Once-returner results; an Arhat (the fourth and final stage of enlightenment in Theravada Buddhism, a liberated being) surpasses all Non-returner results; a Pratyekabuddha (also known as a solitary Buddha, one who attains enlightenment on their own without a teacher) surpasses all Arhat results; a householder who generates the Bodhi-mind (the aspiration to attain Buddhahood) surpasses all Pratyekabuddha results. It is not difficult for a renunciate to generate the Bodhi-mind, but it is inconceivable for a householder to generate the Bodhi-mind. Why? Because householders are entangled by many evil conditions. When a householder generates the Bodhi-mind, all the devas (gods) from the Four Heavenly Kings (Buddhist guardian deities) up to the Akanistha Heaven (the highest heaven in the Form Realm) rejoice greatly, saying: 'Today, I have obtained a teacher for humans and devas.'' Upasaka Precept Sutra, Chapter Two: Generating the Bodhi-mind Shan Sheng (a person's name) said: 'World Honored One! How do beings generate the Bodhi-mind?' 'Good man! They generate the Bodhi-mind for two reasons: one is to increase lifespan, and the other is to increase wealth. There are also two reasons: one is to prevent the lineage of Bodhisattvas (practitioners aspiring to Buddhahood) from being cut off, and the other is to cut off the suffering and afflictions of beings. There are also two reasons: one is to observe oneself suffering greatly in countless lifetimes without gaining any benefit; and the other is that although there are countless Buddhas like the sands of the Ganges River, they cannot liberate my body, so I should liberate myself. There are also two reasons: one is to perform all kinds of good deeds, and the other is not to lose them after performing them. There are also two reasons: one is to surpass all the rewards of humans and devas, and the other is to surpass all the rewards of the Two Vehicles (the Hearer Vehicle and the Solitary Buddha Vehicle). --------------------------------------------------------------------------------
Chinese
。复有二事：一者、为求菩提之道受大苦恼；二者、为得无量大利益事。复有二事：一者、过去、未来恒沙诸佛皆如我身，二者、深观菩提是可得法，是故发心。复有二事：一者、观六住人虽有转心，犹胜一切声闻、缘觉；二者、勤心求索无上果故。复有二事：一者、欲令一切众生悉得解脱，二者、欲令众生解脱、胜外道等所得果报。复有二事：一者、不舍一切众生，二者、舍离一切烦恼。复有二事：一者、为断众生现在苦恼，二者、为遮众生未来苦恼。复有二事：一者、为断智慧障碍，二者、为断众生身障。 “善男子！发菩提心有五事：一者、亲近善友，二者、断瞋恚心，三者、随师教诲，四者、生怜愍心，五者、勤修精进。复有五事：一者、不见他过，二者、虽见他过而心不悔，三者、得善法已不生憍慢，四者、见他善业不生妒心，五者、观诸众生如一子想。 “善男子！有智之人发菩提心已，即能破坏恶业等果如须弥山。有智之人，为三事故发菩提心：一者、见恶世中五浊众生，二者、见于如来有不可思议神通道力，三者、闻佛如来八种妙声。复有二事：一者、了了自知己身有苦，二者、知众生苦如己受苦，为断彼苦，如己无异。 “善男子！若有人能发菩提心，当知是人能礼六方增长命 现代汉语译本：还有两种情况：第一，为了寻求菩提之道（bodhi-mārga，觉悟之路）而承受巨大的苦恼；第二，为了获得无量巨大的利益。还有两种情况：第一，过去、未来如恒河沙数般众多的佛都如我一样；第二，深刻地观察菩提是可证得的法，因此发起菩提心。还有两种情况：第一，观察六住位（ṣaṭ-sthāna，菩萨修行过程中的一个阶段）的人即使有退转之心，也胜过一切声闻（śrāvaka，通过听闻佛法而证悟者）、缘觉（pratyekabuddha，靠自身力量证悟者）；第二，勤奋地寻求无上果位（anuttara-phala，最高的果位）的缘故。还有两种情况：第一，想要让一切众生都得到解脱；第二，想要让众生得到的解脱，胜过外道等所得到的果报。还有两种情况：第一，不舍弃一切众生；第二，舍离一切烦恼。还有两种情况：第一，为了断除众生现在的苦恼；第二，为了遮止众生未来的苦恼。还有两种情况：第一，为了断除智慧的障碍；第二，为了断除众生的身体障碍。 ‘善男子！发起菩提心有五件事：第一，亲近善友（kalyāṇa-mitra，良师益友）；第二，断除瞋恚心（dveṣa-citta，愤怒之心）；第三，随顺师长的教诲；第四，生起怜悯心（karuṇā-citta，慈悲之心）；第五，勤奋地修行精进（vyāyāma，努力不懈）。还有五件事：第一，不见他人的过错；第二，即使见到他人的过错而心中不后悔；第三，得到善法后不生起骄慢；第四，见到他人行善业不生起嫉妒心；第五，看待所有众生如同自己的孩子一样。 ‘善男子！有智慧的人发起菩提心后，就能破坏恶业等果报，如同须弥山（Sumeru，佛教宇宙观中的圣山）一样。有智慧的人，为了三件事而发起菩提心：第一，见到恶世中五浊（pañca kaṣāya，五种污浊）的众生；第二，见到如来有不可思议的神通力量；第三，听闻佛如来的八种妙音。还有两种情况：第一，清清楚楚地知道自己身有苦；第二，知道众生的痛苦如同自己所受的痛苦一样，为了断除他们的痛苦，如同自己没有差别一样。 ‘善男子！如果有人能够发起菩提心，应当知道这个人能够礼敬六方，增长寿命。
English
English version: Furthermore, there are two things: first, to endure great suffering for seeking the path of Bodhi (bodhi-mārga, the path to enlightenment); second, to obtain immeasurable great benefits. Furthermore, there are two things: first, all Buddhas of the past and future, as numerous as the sands of the Ganges, are like my own body; second, to deeply contemplate that Bodhi is an attainable Dharma, therefore, to generate the Bodhicitta (bodhi-citta, the mind of enlightenment). Furthermore, there are two things: first, to observe that even if those in the sixth stage (ṣaṭ-sthāna, a stage in the bodhisattva's practice) have a change of heart, they are still superior to all Śrāvakas (śrāvaka, those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (pratyekabuddha, those who attain enlightenment on their own); second, to diligently seek the unsurpassed fruit (anuttara-phala, the highest fruit). Furthermore, there are two things: first, to desire that all sentient beings attain liberation; second, to desire that the liberation attained by sentient beings surpasses the rewards obtained by heretics and others. Furthermore, there are two things: first, not to abandon all sentient beings; second, to abandon all afflictions. Furthermore, there are two things: first, to eliminate the present suffering of sentient beings; second, to prevent the future suffering of sentient beings. Furthermore, there are two things: first, to eliminate the obstacles to wisdom; second, to eliminate the physical obstacles of sentient beings. ‘Good man! There are five things for generating the Bodhicitta: first, to associate with good friends (kalyāṇa-mitra, virtuous friends); second, to cut off the mind of anger (dveṣa-citta, the mind of hatred); third, to follow the teachings of the teacher; fourth, to generate a mind of compassion (karuṇā-citta, the mind of compassion); fifth, to diligently cultivate vigor (vyāyāma, diligent effort). Furthermore, there are five things: first, not to see the faults of others; second, even if one sees the faults of others, not to regret it in one's heart; third, not to become arrogant after obtaining good Dharma; fourth, not to become jealous when seeing others perform good deeds; fifth, to regard all sentient beings as if they were one's own child.’ ‘Good man! A wise person, having generated the Bodhicitta, can destroy the fruits of evil karma, etc., like Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology). A wise person generates the Bodhicitta for three reasons: first, seeing the sentient beings in the evil world of the five defilements (pañca kaṣāya, the five turbidities); second, seeing that the Tathagata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) has inconceivable supernatural powers; third, hearing the eight wonderful sounds of the Buddha Tathagata. Furthermore, there are two things: first, to clearly know that one's own body has suffering; second, to know that the suffering of sentient beings is like one's own suffering, and to eliminate their suffering as if there were no difference from oneself.’ ‘Good man! If someone can generate the Bodhicitta, know that this person can pay homage to the six directions and increase their lifespan.’ -------------------------------------------------------------------------------- 、财，不如外道之所宣说。” 优婆塞戒经悲品第三
Chinese
善生言：“世尊！彼六师等不说因果，如来今说因，有二种：一者、生因，二者、了因。如佛初说发菩提心，为是生因、是了因耶？” “善男子！我为众生或说一因，或说二因，或说三因，或说四因，或说五因，或说六、七至十二因。言一因者，即生因也。言二因者，生因、了因。言三因者，烦恼、业、器。言四因者，所谓四大。言五因者，未来五支。言六因者，如契经中所说六因。言七因者，如《法华》说。言八因者，现在八支。言九因者，如《大城经》说。言十因者，如为摩男优婆塞说。十一因者，如《智印》说。十二因者，如十二因缘。善男子！一切有漏法无量无边因，一切无漏法无量无边因，有智之人欲尽知故，发菩提心；是故如来名一切智。 “善男子！一切众生发菩提心，或有生因，或有了因，或有生因、了因。汝今当知：夫生因者，即是大悲；因是悲故，便能发心，是故悲心为生因也。” “世尊！云何而得修于悲心？” “善男子！智者深见一切众生沉没生死苦恼大海，为欲拔济，是故生悲。又见众生未有十力、四无所畏、大悲、三念，我当云何令彼具足？是故生悲。又见众生虽多怨毒，亦作亲想，是故 现代汉语译本：‘财富，不如外道所宣扬的。’ 《优婆塞戒经·悲品》第三 善生问道：‘世尊！那些六师（六位外道老师）等不说因果，如来（佛陀的称号）现在说因，有两种：一是生因，二是了因。如佛最初所说发起菩提心（觉悟之心），是属于生因还是了因呢？’ ‘善男子！我为众生有时说一种因，有时说两种因，有时说三种因，有时说四种因，有时说五种因，有时说六种、七种乃至十二种因。说一种因，就是指生因。说两种因，就是生因和了因。说三种因，就是烦恼、业、器（烦恼、行为、环境）。说四种因，就是所谓的四大（地、水、火、风）。说五种因，就是未来五支（五蕴的未来发展）。说六种因，就像契经（符合佛理的经典）中所说的六因。说七种因，就像《法华经》（《妙法莲华经》的简称）所说。说八种因，就是现在八支（八正道）。说九种因，就像《大城经》所说。说十种因，就像为摩男优婆塞（在家男居士）所说。十一种因，就像《智印》所说。十二种因，就像十二因缘。善男子！一切有漏法（尚未解脱的世间法）有无量无边的因，一切无漏法（已解脱的出世间法）有无量无边的因，有智慧的人为了完全了解这些，所以发起菩提心；因此如来被称为一切智（对一切事物都有智慧）。’ ‘善男子！一切众生发起菩提心，有的属于生因，有的属于了因，有的兼具生因和了因。你现在应当知道：所谓的生因，就是大悲心；因为有这种悲心，才能发起菩提心，所以悲心是生因。’ ‘世尊！要如何才能修习悲心呢？’ ‘善男子！有智慧的人深刻地看到一切众生沉溺在生死苦恼的大海中，为了想要救拔他们，因此生起悲心。又看到众生还没有十力（如来的十种力量）、四无所畏（佛陀的四种无畏惧的自信）、大悲心、三念住（三种正念），我应当如何使他们具足这些呢？因此生起悲心。又看到众生虽然有很多怨恨和毒害，也把他们当作亲人看待，因此