Chinese
男子！或有说言：离戒无忍，离智无定，是故说有四波罗蜜。若能忍恶不还报者，即名为戒；若修禅定心不放逸，即是智慧；是故戒即是忍，慧即是定。离慧无定，离定无慧，是故慧即是定，定即是慧。离戒无进，离进无戒，是故戒即精进，精进即戒。离施无进，离进无施，是故施即精进，精进即施。故知无有六波罗蜜者。是义不然！何以故？智慧是因，布施是果；精进是因，持戒是果；三昧是因，忍辱是果。然因与果，不得为一，是故应有六波罗蜜。若有说言：戒即是忍，忍即是戒。是义不然！何以故？戒从他得，忍不如是；有不受戒而能忍恶，为众修善忍无数苦，无量世中代诸众生受大苦恼，心不悔退，是故离戒应有忍辱。善男子！三昧即是舍摩他也，智慧即是毗婆舍那；舍摩他名缘一不乱，毗婆舍那名能分别；是故我于十二部经说定、慧异，当知定有六波罗蜜。如来所以最初先说檀波罗蜜，为调众生。施时离贪，是故次说尸波罗蜜。施时能忍舍离之心，是故次说忍波罗蜜。施时心乐，不观时节，是故次说进波罗蜜。施时心一，无有乱相，是故次说定波罗蜜。施时不为受生死乐，是故次说智波罗蜜。 “善男子！云何名为波罗蜜耶？施时不求内外果报，不观福田及非福田，施一切财，心不吝惜，不择时节， 现代汉语译本 男子！或许有人说：‘离开戒律就没有忍辱，离开智慧就没有禅定’，所以说只有四种波罗蜜（Paramita，到彼岸）。如果能够忍受恶行而不报复，就叫做戒律；如果修习禅定而内心不放逸，那就是智慧；所以戒律就是忍辱，智慧就是禅定。离开智慧就没有禅定，离开禅定就没有智慧，所以智慧就是禅定，禅定就是智慧。离开戒律就没有精进，离开精进就没有戒律，所以戒律就是精进，精进就是戒律。离开布施就没有精进，离开精进就没有布施，所以布施就是精进，精进就是布施。’因此认为没有六波罗蜜。这种说法是不对的！为什么呢？智慧是因，布施是果；精进是因，持戒是果；三昧（Samadhi，正定）是因，忍辱是果。然而因和果，不能混为一谈，所以应该有六波罗蜜。如果有人说：‘戒律就是忍辱，忍辱就是戒律。’这种说法是不对的！为什么呢？戒律是从他人那里获得的，忍辱不是这样；有人没有受戒也能忍受恶行，为了大众而修行善事，忍受无数的痛苦，在无量世中代替众生承受巨大的苦恼，内心不后悔退缩，所以即使没有戒律也应该有忍辱。善男子！三昧就是舍摩他（Samatha，止），智慧就是毗婆舍那（Vipassana，观）；舍摩他的意思是专注于一境而不散乱，毗婆舍那的意思是能够分别事理；所以我于十二部经中说禅定和智慧是不同的，应当知道禅定有六波罗蜜。如来（Tathagata）之所以最初先说檀波罗蜜（Dana Paramita，布施波罗蜜），是为了调伏众生。布施时远离贪婪，所以接着说尸波罗蜜（Sila Paramita，持戒波罗蜜）。布施时能够忍受舍离之心，所以接着说忍波罗蜜（Ksanti Paramita，忍辱波罗蜜）。布施时内心快乐，不考虑时间，所以接着说进波罗蜜（Virya Paramita，精进波罗蜜）。布施时心意专一，没有散乱的现象，所以接着说定波罗蜜（Dhyana Paramita，禅定波罗蜜）。布施时不为了享受生死轮回的快乐，所以接着说智波罗蜜（Prajna Paramita，智慧波罗蜜）。 ‘善男子！什么叫做波罗蜜呢？布施时不求内外的果报，不考虑是福田还是非福田，布施一切财物，内心不吝啬，不选择时间，'
English
English version Man! Someone might say: 'Without precepts, there is no forbearance; without wisdom, there is no concentration.' Therefore, it is said that there are only four Paramitas (Paramita, Perfection). If one can endure evil without retaliation, that is called precepts; if one cultivates meditation and the mind is not distracted, that is wisdom; therefore, precepts are forbearance, and wisdom is concentration. Without wisdom, there is no concentration; without concentration, there is no wisdom; therefore, wisdom is concentration, and concentration is wisdom. Without precepts, there is no diligence; without diligence, there are no precepts; therefore, precepts are diligence, and diligence is precepts. Without giving, there is no diligence; without diligence, there is no giving; therefore, giving is diligence, and diligence is giving.' Thus, they believe there are no six Paramitas. This is not correct! Why? Wisdom is the cause, and giving is the effect; diligence is the cause, and upholding precepts is the effect; Samadhi (Samadhi, concentration) is the cause, and forbearance is the effect. However, cause and effect cannot be considered the same, so there should be six Paramitas. If someone says: 'Precepts are forbearance, and forbearance is precepts.' This is not correct! Why? Precepts are obtained from others, but forbearance is not; some can endure evil without taking precepts, cultivate good deeds for the masses, endure countless sufferings, and in immeasurable lifetimes, bear great suffering for all beings without regret or retreat. Therefore, even without precepts, there should be forbearance. Good man! Samadhi is Samatha (Samatha, calming the mind), and wisdom is Vipassana (Vipassana, insight); Samatha means focusing on one object without distraction, and Vipassana means being able to distinguish things; therefore, in the twelve divisions of scriptures, I say that concentration and wisdom are different, and it should be known that concentration has six Paramitas. The Tathagata (Tathagata) initially spoke of Dana Paramita (Dana Paramita, Perfection of Giving) first to tame beings. When giving, one is free from greed, so Sila Paramita (Sila Paramita, Perfection of Morality) is spoken of next. When giving, one can endure the heart of renunciation, so Ksanti Paramita (Ksanti Paramita, Perfection of Patience) is spoken of next. When giving, the mind is joyful and does not consider the time, so Virya Paramita (Virya Paramita, Perfection of Diligence) is spoken of next. When giving, the mind is focused and there are no signs of distraction, so Dhyana Paramita (Dhyana Paramita, Perfection of Meditation) is spoken of next. When giving, one does not seek the pleasure of birth and death, so Prajna Paramita (Prajna Paramita, Perfection of Wisdom) is spoken of next. 'Good man! What is called Paramita? When giving, one does not seek internal or external rewards, does not consider whether it is a field of merit or not, gives all wealth without stinginess, and does not choose the time.' --------------------------------------------------------------------------------
Chinese
是故名为施波罗蜜。乃至小罪，虽为身命尚不毁犯，是故名为戒波罗蜜。乃至恶人来割其身，忍而不瞋，是故名为忍波罗蜜。三月之中一偈赞佛，不休不息，是故名为进波罗蜜。具足获得金刚三昧，是故名为禅波罗蜜。善男子！得阿耨多罗三藐三菩提时，具足成就六波罗蜜，是故名为智波罗蜜。 “善男子！菩萨有二：一者、在家，二者、出家。出家能净六波罗蜜，是不为难；在家能净，是乃为难。何以故？在家之人多恶因缘所缠绕故。” 优婆塞戒经杂品第十九 善生言：“世尊！菩萨已修六波罗蜜，能为众生作何等事？” “善男子！如是菩萨能拔沉没苦海众生。善男子！若有于财法食生悭，当知是人于无量世得痴贫报，是故菩萨修行布施波罗蜜时，要作自利及利益他。善男子！若人乐施，一切怨仇悉生亲想，不自在者皆得自在。信施因果，信戒因果，是人则得成就施果。善男子！有人说言：施即是意。所以者何？意是施根故。是义不然！何以故？施即五阴。所以者何？由身、口、意具足施故。布施若为自利他利及自他利，则具五阴，如是布施，即能庄严菩提之道。远离烦恼，多财巨富，名施正果；寿命、色、力、安乐、辩才，名施余果。施果三种：有胜财故获得胜果，有田胜故获得胜 现代汉语译本 因此称为施波罗蜜（Dāna pāramitā，布施的完成）。乃至对于小罪，即使牺牲生命也不违犯，因此称为戒波罗蜜（Śīla pāramitā，持戒的完成）。乃至恶人来割截他的身体，也能忍耐而不生嗔恨，因此称为忍波罗蜜（Kṣānti pāramitā，忍辱的完成）。在三个月之中，不停歇地用一偈来赞美佛，因此称为进波罗蜜（Vīrya pāramitā，精进的完成）。具足获得金刚三昧（Vajra samādhi，金刚定），因此称为禅波罗蜜（Dhyāna pāramitā，禅定的完成）。善男子！当获得阿耨多罗三藐三菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉）时，具足成就六波罗蜜，因此称为智波罗蜜（Prajñā pāramitā，智慧的完成）。 ‘善男子！菩萨有两种：一是、在家菩萨，二是、出家菩萨。出家菩萨能够清净六波罗蜜，这并不困难；在家菩萨能够清净六波罗蜜，这才是困难的。为什么呢？因为在家之人多被恶劣的因缘所缠绕。’ 《优婆塞戒经·杂品》第十九 善生问道：‘世尊！菩萨已经修习六波罗蜜，能为众生做哪些事情呢？’ ‘善男子！这样的菩萨能够拔济沉没在苦海中的众生。善男子！如果有人对于财物、佛法、食物产生悭吝，应当知道这个人在无量世中会得到愚痴贫穷的果报，所以菩萨修行布施波罗蜜时，要做到自利和利益他人。善男子！如果有人乐于布施，一切怨仇都会生起亲近的想法，不自在的人都能得到自在。相信布施的因果，相信持戒的因果，这样的人就能成就布施的果报。善男子！有人说：布施就是意念。为什么呢？因为意念是布施的根本。这种说法是不对的！为什么呢？布施是五阴（Skandha，色、受、想、行、识）的体现。为什么呢？因为由身、口、意具足布施的缘故。布施如果是为了自利、他利以及自他两利，就具足五阴，这样的布施，就能庄严菩提之道。远离烦恼，多财巨富，称为布施的正果；寿命、容色、力量、安乐、辩才，称为布施的余果。布施的果报有三种：因为有殊胜的财物所以获得殊胜的果报，因为有殊胜的福田所以获得殊胜的果
English
English version Therefore, it is called Dāna pāramitā (Perfection of Giving). Even for minor offenses, one would not violate them even at the cost of one's life; therefore, it is called Śīla pāramitā (Perfection of Morality). Even if an evil person comes to cut off one's body, one endures without anger; therefore, it is called Kṣānti pāramitā (Perfection of Patience). For three months, one praises the Buddha with a verse without ceasing; therefore, it is called Vīrya pāramitā (Perfection of Diligence). One fully attains the Vajra samādhi (Diamond Samadhi); therefore, it is called Dhyāna pāramitā (Perfection of Meditation). Good man! When one attains Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), one fully accomplishes the six pāramitās; therefore, it is called Prajñā pāramitā (Perfection of Wisdom). 'Good man! There are two kinds of Bodhisattvas: one is a lay Bodhisattva, and the other is an ordained Bodhisattva. It is not difficult for an ordained Bodhisattva to purify the six pāramitās; it is difficult for a lay Bodhisattva to purify them. Why? Because lay people are often entangled by evil conditions.' Upāsaka Precept Sutra, Miscellaneous Section 19 Shansheng said: 'World Honored One! What can a Bodhisattva who has cultivated the six pāramitās do for sentient beings?' 'Good man! Such a Bodhisattva can rescue sentient beings who are sinking in the sea of suffering. Good man! If someone is stingy with wealth, Dharma, and food, know that this person will receive the retribution of ignorance and poverty in countless lifetimes. Therefore, when a Bodhisattva practices Dāna pāramitā, they must benefit themselves and others. Good man! If someone enjoys giving, all enemies will develop thoughts of affection, and those who are not free will attain freedom. Believing in the cause and effect of giving, believing in the cause and effect of precepts, such a person will achieve the fruit of giving. Good man! Some say that giving is intention. Why? Because intention is the root of giving. This is not correct! Why? Giving is the five Skandhas (form, feeling, perception, volition, and consciousness). Why? Because giving is accomplished through body, speech, and mind. If giving is for the benefit of oneself, the benefit of others, and the benefit of both oneself and others, then it encompasses the five Skandhas. Such giving can adorn the path to Bodhi. Being free from afflictions, having great wealth, is called the direct result of giving; longevity, complexion, strength, happiness, eloquence are called the remaining results of giving. There are three kinds of results of giving: because of superior wealth, one obtains superior results; because of a superior field of merit, one obtains superior results. --------------------------------------------------------------------------------
Chinese
果，施主胜故获得胜果。向须陀洹至后身菩萨乃至成佛，是名胜田，施如是田，故得胜果。若有施物，具足妙好色、香、味、触，是名财胜，以是物施，故得胜果。若有施主信心淳浓，施、戒、闻、慧，则得胜果。 “善男子！有智之人，施有五种：一者、至心施，二者、自手施，三者、信心施，四者、时节施，五者、如法求物施。善男子！至心施者，得何等果？若至心施者，是人则得多财饶宝，金银、琉璃、车渠、马瑙、真珠、珊瑚，象、马、牛、羊，田、宅、奴、婢，多饶眷属，至心施者，得如是果。自手施者，得何等果？自手施已，所得果报，如上所说，得已能用，自手施者得如是报。信心施者，得何等果？信心施已，所得果报，如上所说，常为父母、兄弟、宗亲、一切众生之所爱念，信心施者，加如是报。时节施者得何等果？时节施者所得果报，如上所说，所须之物随时而得，时节施者，兼如是果。如法财施，得何等果？如法财施所得果报，如先所说，得是财已，王、贼、水、火所不能侵。 “若好色施，以是因缘，是人获得微妙上色。若以香施，是人因是名称远闻。若以味施，是人因是众乐见闻，既见闻已生爱重心。若好触施，是人因是得上妙触；受者受已，则能获得寿命、色、力、安乐、辩 现代汉语译本： ‘果报的殊胜，是因为施主殊胜的缘故而获得殊胜的果报。面向须陀洹（Srotapanna，入流果）到后身菩萨（Bodhisattva，菩萨）乃至成佛的圣贤，这被称为殊胜的福田，向这样的福田布施，所以能得到殊胜的果报。如果所施之物，具备美好殊胜的色、香、味、触，这被称为财物殊胜，用这样的财物布施，所以能得到殊胜的果报。如果施主信心淳厚浓重，在布施、持戒、听闻佛法、修习智慧上精进，就能得到殊胜的果报。 ‘善男子！有智慧的人，布施有五种：一是至诚恳切的布施，二是亲手布施，三是具有信心的布施，四是应时的布施，五是用如法获得的财物布施。善男子！至诚恳切的布施，能得到什么样的果报呢？如果至诚恳切的布施，这个人就能得到很多财富珍宝，如金、银、琉璃、车渠（Tridacna gigas，海中大贝）、玛瑙（Agate）、真珠（Pearl）、珊瑚（Coral），以及象、马、牛、羊，田地、住宅、奴仆、婢女，众多眷属，至诚恳切的布施，能得到这样的果报。亲手布施，能得到什么样的果报呢？亲手布施后，所得到的果报，如上面所说，得到后能够使用，亲手布施能得到这样的果报。具有信心的布施，能得到什么样的果报呢？具有信心的布施后，所得到的果报，如上面所说，常常被父母、兄弟、宗族亲戚、一切众生所爱戴思念，具有信心的布施，能得到这样的果报。应时的布施，能得到什么样的果报呢？应时的布施，所得到的果报，如上面所说，所需要的物品随时都能得到，应时的布施，兼有这样的果报。用如法获得的财物布施，能得到什么样的果报呢？用如法获得的财物布施，所得到的果报，如先前所说，得到这些财物后，不会被国王、盗贼、水灾、火灾所侵夺。 ‘如果布施美好的颜色，因为这样的因缘，这个人就能获得微妙殊胜的容貌。如果布施香，这个人因此名声远扬。如果布施美味，这个人因此受到大众的喜爱和关注，既被大众喜爱和关注后，就会产生爱慕和敬重之心。如果布施美好的触感，这个人因此能得到上妙的触感；接受者接受后，就能获得寿命、美色、力量、安乐、辩才。