English
English version: 'Wealth is not as the heretics proclaim.' Upasaka Precept Sutra, Chapter on Compassion, Third Shan Sheng said: 'World Honored One! Those Six Teachers (six non-Buddhist teachers) and others do not speak of cause and effect, but the Tathagata (another name for the Buddha) now speaks of cause, and there are two kinds: one is the generating cause, and the other is the understanding cause. As the Buddha initially spoke of arousing Bodhicitta (the mind of enlightenment), is it a generating cause or an understanding cause?' 'Good man! For sentient beings, I sometimes speak of one cause, sometimes two causes, sometimes three causes, sometimes four causes, sometimes five causes, sometimes six, seven, up to twelve causes. Speaking of one cause refers to the generating cause. Speaking of two causes refers to the generating cause and the understanding cause. Speaking of three causes refers to afflictions, karma, and vessel (environment). Speaking of four causes refers to the so-called Four Great Elements (earth, water, fire, and wind). Speaking of five causes refers to the future five aggregates (the future development of the five skandhas). Speaking of six causes is as described in the sutras. Speaking of seven causes is as described in the *Lotus Sutra* (short for *The Wonderful Dharma Lotus Flower Sutra*). Speaking of eight causes refers to the present eightfold path. Speaking of nine causes is as described in the *Great City Sutra*. Speaking of ten causes is as described for the Upasaka (male lay practitioner) Maman. Speaking of eleven causes is as described in the *Wisdom Seal*. Speaking of twelve causes refers to the twelve links of dependent origination. Good man! All conditioned dharmas (phenomena subject to suffering) have countless causes, and all unconditioned dharmas (liberated phenomena) have countless causes. Wise people, wishing to fully understand these, arouse Bodhicitta; therefore, the Tathagata is called All-Knowing (having wisdom about everything).' 'Good man! All sentient beings who arouse Bodhicitta, some have a generating cause, some have an understanding cause, and some have both a generating cause and an understanding cause. You should now know: the so-called generating cause is great compassion; because of this compassion, one can arouse Bodhicitta, therefore, compassion is the generating cause.' 'World Honored One! How does one cultivate compassion?' 'Good man! Wise people deeply see all sentient beings sinking in the great ocean of suffering of birth and death, and wishing to rescue them, therefore, they generate compassion. Also, seeing that sentient beings do not yet have the Ten Powers (ten powers of a Buddha), the Four Fearlessnesses (four kinds of fearlessness confidence of a Buddha), great compassion, and the Three Mindfulnesses (three kinds of right mindfulness), how should I enable them to possess these? Therefore, they generate compassion. Also, seeing that sentient beings, although having much resentment and poison, also regard them as relatives, therefore, --------------------------------------------------------------------------------
Chinese
生悲。又见众生迷于正路，无有示导，是故生悲。又见众生卧五欲泥而不能出，犹故放逸，是故生悲。又见众生常为财物、妻子缠缚，不能舍离，是故生悲。又见众生以色命故而生憍慢，是故生悲。又见众生为恶知识之所诳惑，故生亲想，如六师等，是故生悲。又见众生堕生有界，受诸苦恼，犹故乐着，是故生悲。又见众生造身、口、意不善恶业，多受苦果，犹故乐着，是故生悲。又见众生渴求五欲，如渴饮咸水，是故生悲。又见众生虽欲求乐，不造乐因；虽不乐苦，喜造苦因；欲受天乐，不具足戒，是故生悲。又见众生于无我我所生我我所想，是故生悲。又见众生无定有性，流转五有，是故生悲。又见众生畏生老死，而更造作生老死业，是故生悲。又见众生受身心苦而更造业，是故生悲。又见众生爱别离苦而不断爱，是故生悲。又见众生处无明闇，不知炽然智慧灯明，是故生悲。又见众生为烦恼火之所烧然，而不能求三昧定水，是故生悲。又见众生为五欲乐造无量恶，是故生悲。又见众生知五欲苦，求之不息，譬如饥者食于毒饭，是故生悲。又见众生处在恶世，遭值虐王，多受苦恼，犹故放逸，是故生悲。又见众生流转八苦，不知断除如是苦因，是故生悲。又见众生饥渴、寒热，不得自在，是故生悲。又见众生毁犯 现代汉语译本： 生起悲悯。又看到众生迷失在正确的道路上，没有人引导，因此生起悲悯。又看到众生沉溺于五欲（色、声、香、味、触）的泥潭而不能自拔，仍然放纵自己，因此生起悲悯。又看到众生常常被财物、妻子缠缚，不能舍弃离开，因此生起悲悯。又看到众生因为外貌和生命而生起骄慢之心，因此生起悲悯。又看到众生被恶知识所欺骗迷惑，反而对他们产生亲近的想法，比如六师（六个外道老师），因此生起悲悯。又看到众生堕落在有生之界，承受各种苦恼，仍然执着于此，因此生起悲悯。又看到众生造作身、口、意的不善恶业，将要承受许多苦果，仍然执着于此，因此生起悲悯。又看到众生渴求五欲，就像口渴的人饮用咸水一样，因此生起悲悯。又看到众生虽然想要追求快乐，却不造作快乐的原因；虽然不喜欢痛苦，却喜欢造作痛苦的原因；想要享受天上的快乐，却不具足戒律，因此生起悲悯。又看到众生在无我（没有永恒不变的自我）和我所（属于我的事物）之上产生有我（有永恒不变的自我）和我所（属于我的事物）的想法，因此生起悲悯。又看到众生没有固定的本性，在五有（地狱、饿鬼、畜生、人、天）中流转，因此生起悲悯。又看到众生畏惧生老病死，却更加造作导致生老病死的业，因此生起悲悯。又看到众生承受身心痛苦却更加造业，因此生起悲悯。又看到众生因为与所爱分离而痛苦却不断除爱欲，因此生起悲悯。又看到众生处在无明的黑暗中，不知道点燃智慧的灯火，因此生起悲悯。又看到众生被烦恼的火焰所燃烧，却不能寻求三昧（正定）的定水，因此生起悲悯。又看到众生为了五欲的快乐造作无量的恶业，因此生起悲悯。又看到众生知道五欲是痛苦的，却不停息地追求，譬如饥饿的人吃有毒的饭食，因此生起悲悯。又看到众生处在恶劣的世道，遭遇残暴的君王，承受许多苦恼，仍然放纵自己，因此生起悲悯。又看到众生在生、老、病、死、怨憎会、爱别离、求不得、五蕴炽盛这八苦中流转，不知道断除这些痛苦的原因，因此生起悲悯。又看到众生遭受饥饿、口渴、寒冷、炎热，不得自在，因此生起悲悯。又看到众生毁犯戒律
English
English version: Compassion arises. Furthermore, seeing sentient beings lost on the right path, without guidance, therefore compassion arises. Furthermore, seeing sentient beings lying in the mud of the five desires (form, sound, smell, taste, touch) and unable to escape, still indulging themselves, therefore compassion arises. Furthermore, seeing sentient beings constantly entangled by wealth and wives, unable to relinquish them, therefore compassion arises. Furthermore, seeing sentient beings arrogant because of their appearance and life, therefore compassion arises. Furthermore, seeing sentient beings deceived and misled by evil teachers, developing thoughts of intimacy towards them, such as the six teachers (the six heretical teachers), therefore compassion arises. Furthermore, seeing sentient beings fallen into the realm of existence, enduring various sufferings, yet still attached to it, therefore compassion arises. Furthermore, seeing sentient beings creating unwholesome actions of body, speech, and mind, about to receive many painful consequences, yet still attached to it, therefore compassion arises. Furthermore, seeing sentient beings craving the five desires, like a thirsty person drinking salty water, therefore compassion arises. Furthermore, seeing sentient beings desiring happiness but not creating the causes of happiness; disliking suffering but delighting in creating the causes of suffering; desiring to receive heavenly bliss but not fulfilling the precepts, therefore compassion arises. Furthermore, seeing sentient beings generating thoughts of 'I' and 'mine' on what is without self (no permanent self) and what belongs to self (things that belong to me), therefore compassion arises. Furthermore, seeing sentient beings without a fixed nature, transmigrating through the five realms of existence (hell, hungry ghosts, animals, humans, gods), therefore compassion arises. Furthermore, seeing sentient beings fearing birth, old age, sickness, and death, yet further creating the karma that leads to birth, old age, sickness, and death, therefore compassion arises. Furthermore, seeing sentient beings enduring physical and mental suffering yet further creating karma, therefore compassion arises. Furthermore, seeing sentient beings suffering from separation from loved ones yet not ceasing their desires, therefore compassion arises. Furthermore, seeing sentient beings dwelling in the darkness of ignorance, not knowing to ignite the lamp of wisdom, therefore compassion arises. Furthermore, seeing sentient beings burned by the fire of afflictions, yet unable to seek the water of samadhi (right concentration), therefore compassion arises. Furthermore, seeing sentient beings creating immeasurable evils for the sake of the pleasures of the five desires, therefore compassion arises. Furthermore, seeing sentient beings knowing that the five desires are suffering, yet pursuing them without ceasing, like a hungry person eating poisonous food, therefore compassion arises. Furthermore, seeing sentient beings dwelling in an evil age, encountering tyrannical kings, enduring much suffering, yet still indulging themselves, therefore compassion arises. Furthermore, seeing sentient beings transmigrating through the eight sufferings (birth, old age, sickness, death, being with those you hate, separation from loved ones, not getting what you want, the flourishing of the five aggregates), not knowing to cut off the causes of these sufferings, therefore compassion arises. Furthermore, seeing sentient beings suffering from hunger, thirst, cold, and heat, unable to be free, therefore compassion arises. Furthermore, seeing sentient beings violating the precepts --------------------------------------------------------------------------------
Chinese
禁戒，当受地狱、饿鬼、畜生，是故生悲。又见众生色、力、寿命、安隐、辩才，不得自在，是故生悲。 “又见众生诸根不具，是故生悲。又见众生生于边地，不修善法，是故生悲。又见众生处饥馑世，身体羸瘦，互相劫夺，是故生悲。又见众生处刀兵劫，更相残害，恶心增盛，当受无量苦报之果，是故生悲。又见众生值佛出世，闻说甘露净法不能受持，是故生悲。又见众生信邪恶友，终不追从善知识教，是故生悲。又见众生多有财宝，不能舍施，是故生悲。又见众生耕田种作，商贾贩卖，一切皆苦，是故生悲。又见众生父母、兄弟、妻子、奴婢、眷属、宗室，不相爱念，是故生悲。善男子！有智之人，应观非想非非想处所有定乐，如地狱苦，一切众生等共有之，是故生悲。 “善男子！未得道时，作如是观，是名为悲；若得道已，即名大悲。何以故？未得道时，虽作是观，观皆有边，众生亦尔；既得道已，观及众生皆悉无边，是故得名为大悲也。未得道时，悲心动转，是故名悲；既得道已，无有动转，故名大悲。未得道时，未能救济诸众生故，故名为悲；既得道已，能大救济，故名大悲。未得道时，不共慧行，是故名悲；既得道已，与慧共行，故名大悲。 “善男子！智者修悲，虽未能断众生 现代汉语译本：见到众生因为禁戒（śīla）不清净，将来要堕入地狱（naraka）、饿鬼（preta）、畜生（tiryagyoni）道，因此生起悲悯之心。又见到众生在色身（rūpa）、力量（bala）、寿命（āyu）、安稳（kṣema）、辩才（pratibhāna）等方面，不能得到自在，因此生起悲悯之心。 又见到众生诸根不全（vikala），因此生起悲悯之心。又见到众生出生在边地（pratyantajanapada），不能修习善法（kuśala-dharma），因此生起悲悯之心。又见到众生处于饥荒的时代（durbhikṣa），身体羸弱消瘦，互相抢夺，因此生起悲悯之心。又见到众生处于刀兵劫（śastra-kalpa），互相残杀伤害，恶心增长旺盛，将来要承受无量痛苦的果报，因此生起悲悯之心。又见到众生遇到佛陀出世（buddhotpāda），听闻佛陀宣说甘露般的清净佛法（amṛta-dharma），却不能接受奉持，因此生起悲悯之心。又见到众生信奉邪恶的朋友（pāpa-mitra），始终不肯听从善知识（kalyāṇa-mitra）的教导，因此生起悲悯之心。又见到众生拥有很多财宝（dhana），却不能布施（dāna），因此生起悲悯之心。又见到众生耕田种地，经商贩卖，一切都是苦，因此生起悲悯之心。又见到众生父母、兄弟、妻子、奴婢、眷属、宗室，彼此不相爱念，因此生起悲悯之心。善男子！有智慧的人，应当观察非想非非想处（naivasaṃjñānāsaṃjñāyatana）的所有禅定之乐，如同地狱的痛苦一样，一切众生共同具有，因此生起悲悯之心。 善男子！未证得道果（mārga）的时候，作这样的观想，这叫做悲（karuṇā）；如果证得道果之后，就叫做大悲（mahākaruṇā）。为什么呢？未证得道果的时候，虽然作这样的观想，观想都是有边际的，众生也是如此；既然证得道果之后，观想和众生都悉皆无边无际，因此才得名为大悲。未证得道果的时候，悲心会动摇转变，所以叫做悲；既然证得道果之后，没有动摇转变，所以叫做大悲。未证得道果的时候，不能救济诸多的众生，所以叫做悲；既然证得道果之后，能够大大地救济众生，所以叫做大悲。未证得道果的时候，悲心不与智慧（prajñā）共同运行，所以叫做悲；既然证得道果之后，悲心与智慧共同运行，所以叫做大悲。 善男子！有智慧的人修习悲心，虽然未能断除众生