Chinese
须施。复施剃刀、漉水囊等、针缕、衣纳、纸、笔、墨等，若不能常，随斋日施。若见盲者，自前捉手，施杖示道。若见有苦，亡失财物，父母丧没，当以财给，善语说法，慰喻劝谏，善说烦恼、福德二果。善男子！若能修集如是施者，名净施主。 “善男子！菩萨二种：一者、在家，二者、出家。出家菩萨为净施主，是不为难；在家菩萨为净施主，是乃为难。何以故？在家之人多恶因缘所缠绕故。” 优婆塞戒经净三归品第二十 善生言：“世尊！如佛先说：有来乞者，当先教令受三归依，然后施者。何因缘故受三归依？云何名为三归依也？” “善男子！为破诸苦，断除烦恼，受于无上寂灭之乐，以是因缘受三归依。如汝所问云何三归依者？善男子！谓佛法僧。佛者，能说坏烦恼因，得正解脱。法者，即是坏烦恼因，真实解脱。僧者，禀受破烦恼因，得正解脱。或有说言：若如是者，即是一归。是义不然！何以故？如来出世及不出世，正法常有，无分别者。如来出已，则有分别，是故应当别归依佛。如来出世及不出世，正法常有，无有受者，佛弟子众能禀受故，是故应当别归依僧。正道解脱，是名为法；无师独觉，是名为佛；能如法受，是名为僧。若无三归，云何说有四不坏信？得三归 现代汉语译本： 须施（应当布施）剃刀、漉水囊等、针线、补丁衣服、纸、笔、墨等，若不能经常布施，也应当在斋戒日布施。若见到盲人，亲自上前牵着他的手，施舍拐杖并为他指路。若见到有人遭受痛苦，亡失财物，父母丧亡，应当用财物帮助他们，用善言说法，安慰劝导，善巧地解说烦恼和福德这两种果报。善男子！若能修习积累这样的布施，就称为清净的施主。 ‘善男子！菩萨有两种：一者、在家，二者、出家。出家菩萨成为清净的施主，这不难做到；在家菩萨成为清净的施主，这才是难能可贵。为什么呢？因为在家之人大多被各种恶劣的因缘所缠绕。’ 《优婆塞戒经·净三归品》第二十 善生（一位菩萨的名字）问：‘世尊！如佛先前所说：有来乞讨的人，应当先教导他受三归依，然后再布施给他。是什么因缘要受三归依？什么叫做三归依呢？’ ‘善男子！为了破除各种痛苦，断除烦恼，获得无上的寂灭之乐，因为这个因缘才要受三归依。正如你所问的什么叫做三归依呢？善男子！就是佛、法、僧。佛，能够宣说坏灭烦恼之因，获得真正解脱。法，就是坏灭烦恼之因，是真实的解脱。僧，禀受坏灭烦恼之因，获得真正解脱。或者有人说：如果这样说，那不就是一归依了吗？这种说法是不对的！为什么呢？如来出世和不出世，正法常存，没有分别。如来出世之后，才有了分别，所以应当分别归依佛。如来出世和不出世，正法常存，没有接受者，佛的弟子众能够禀受，所以应当分别归依僧。正道解脱，这叫做“法”；无师自悟，这叫做“佛”；能够如法奉行，这叫做“僧”。如果没有三归依，怎么能说有四不坏信呢？获得三归
English
English version: One should also give razors, water-filtering bags, needles and thread, patched clothing, paper, pens, ink, etc. If one cannot give these things regularly, one should give them on fast days. If one sees a blind person, one should take their hand and give them a staff to show them the way. If one sees someone suffering, having lost their possessions, or whose parents have died, one should give them wealth, speak kind words, teach the Dharma, comfort and advise them, and skillfully explain the two fruits of afflictions and merit. Good men! If one can cultivate and accumulate such giving, one is called a pure giver. 'Good men! There are two kinds of Bodhisattvas: one is a householder, and the other is a renunciant. It is not difficult for a renunciant Bodhisattva to be a pure giver; it is difficult for a householder Bodhisattva to be a pure giver. Why? Because householders are mostly entangled in evil conditions.' Upasaka Precept Sutra, Chapter 20: Pure Three Refuges Shan Sheng (name of a Bodhisattva) said: 'World Honored One! As the Buddha previously said: When someone comes to beg, one should first teach them to take the Three Refuges, and then give to them. What is the reason for taking the Three Refuges? What are the Three Refuges?' 'Good men! In order to break all suffering, cut off afflictions, and receive the supreme bliss of Nirvana, one takes the Three Refuges for this reason. As you asked, what are the Three Refuges? Good men! They are the Buddha, the Dharma, and the Sangha. The Buddha is able to speak of the cause of destroying afflictions and attaining true liberation. The Dharma is the cause of destroying afflictions, and is true liberation. The Sangha receives the cause of destroying afflictions and attains true liberation. Some say: If that is the case, then it is just one refuge. This is not correct! Why? Whether the Tathagata appears in the world or not, the True Dharma always exists, without distinction. After the Tathagata appears, then there is distinction, so one should separately take refuge in the Buddha. Whether the Tathagata appears in the world or not, the True Dharma always exists, without a receiver, but the Buddha's disciples are able to receive it, so one should separately take refuge in the Sangha. The right path to liberation is called the 'Dharma'; self-awakening without a teacher is called the 'Buddha'; being able to practice according to the Dharma is called the 'Sangha'. If there are no Three Refuges, how can one speak of the Four Incorruptible Faiths? Obtaining the Three Refuges --------------------------------------------------------------------------------
Chinese
者，或有具足，或不具足。云何具足？所谓归佛、法、僧。不具足者，所谓如来归依于法。善男子！得三归者，无不具足，如比丘、比丘尼、优婆塞、优婆夷戒。 “善男子！如佛、缘觉、声闻各异，是故三宝不得不异。云何为异？发心时异，庄严时异，得道时异，性分各异，是故为异。何因缘故说佛即法？能解是法，故名为佛；受分别说，故名为僧。若有说言：佛入僧数。是义不然！何以故？佛若入僧，则无三宝及三归依、四不坏信。善男子！菩萨、法异，佛、法亦异。菩萨二种：一者、后身，二者、修道。归依后身，名归依法，归依修道，名归依僧。观有为法多诸罪过，独处修行，得甘露味，故名为佛；一切无漏无为法界，故名为法；受持禁戒，读诵解说十二部经，故名为僧。 “若有问言：如来灭已，归依佛者，是何归依？善男子！如是归依，名为归依过去诸佛无学之法。如我先教提谓长者：‘汝当归依未来世僧。’依过去佛，亦复如是。福田果报，有多少故，差别为三。若佛在世及涅槃后，供养果报，无有差别；受归依者，亦复如是。如佛在世，为诸弟子立诸要制，佛虽过去，有犯之者亦获罪报；归过去佛，亦复如是。犹如如来临涅槃时，一切人天为涅槃故，多设供养，尔时如来未入涅槃，犹故 现代汉语译本 这些归依，有的具足，有的不具足。什么叫做具足？就是归依佛(Buddha，觉悟者)、法(Dharma，佛法)、僧(Sangha，僧团)。不具足的，就是如来说归依于法。善男子！得到三归依的，没有不具足的，如同比丘(Bhiksu，出家男众)、比丘尼(Bhiksuni，出家女众)、优婆塞(Upasaka，在家男众)、优婆夷(Upasika，在家女众)的戒律一样。 ‘善男子！如同佛、缘觉(Pratyekabuddha，独觉者)、声闻(Sravaka，听闻佛法而悟道者)各有不同，所以三宝(Triratna，佛法僧)不得不不同。怎么不同呢？发心时不同，庄严时不同，得道时不同，性分各异，所以不同。因为什么因缘说佛就是法呢？因为能够理解这法，所以叫做佛；接受分别解说，所以叫做僧。如果有人说：佛归入僧众。这个说法是不对的！为什么呢？佛如果归入僧众，就没有三宝以及三归依、四不坏信(catvari avetyaprasada，对佛、法、僧、戒的坚定信仰)。善男子！菩萨(Bodhisattva，立志成佛的修行者)、法不同，佛、法也不同。菩萨有两种：一是后身菩萨，二是修道菩萨。归依后身菩萨，叫做归依法，归依修道菩萨，叫做归依僧。观察有为法(Samskrta-dharma，因缘和合而生的事物)有很多罪过，独自修行，得到甘露味(Amrita，不死之药)，所以叫做佛；一切无漏无为法界(Anasrava-asamskrta-dharmadhatu，没有烦恼和造作的真如境界)，所以叫做法；受持禁戒，读诵解说十二部经(dvadasanga-buddhavacana，佛经的十二种分类)，所以叫做僧。 ‘如果有人问：如来(Tathagata，佛的称号)灭度后，归依佛的，是归依什么呢？善男子！这样的归依，叫做归依过去诸佛的无学之法(Asaiksa-dharma，超越学习阶段的解脱之法)。如同我先前教导提谓长者：‘你应该归依未来世的僧。’归依过去佛，也是这样。福田(punya-ksetra，行善积德的场所)果报，有多少的缘故，差别为三。如果佛在世以及涅槃(Nirvana，寂灭)后，供养的果报，没有差别；接受归依的人，也是这样。如同佛在世时，为诸弟子制定各种戒律，佛虽然已经过去，有违犯的人也会获得罪报；归依过去佛，也是这样。犹如如来临近涅槃时，一切人天为了涅槃的缘故，多设供养，那时如来还没有进入涅槃，仍然故
English
English version These refuges, some are complete, and some are incomplete. What is complete? It is to take refuge in the Buddha (Buddha, the awakened one), the Dharma (Dharma, the teachings), and the Sangha (Sangha, the monastic community). What is incomplete is when the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) takes refuge in the Dharma. Good man! Those who obtain the Three Refuges are invariably complete, like the precepts of a Bhiksu (Bhiksu, a male monastic), Bhiksuni (Bhiksuni, a female monastic), Upasaka (Upasaka, a male lay follower), and Upasika (Upasika, a female lay follower). ‘Good man! Just as the Buddha, Pratyekabuddha (Pratyekabuddha, a solitary enlightened one), and Sravaka (Sravaka, a disciple who attains enlightenment by hearing the teachings) are different, so too the Three Jewels (Triratna, the Buddha, Dharma, and Sangha) must be different. How are they different? The initial aspiration is different, the adornment is different, the attainment of the path is different, and their natures are different, therefore they are different. What is the cause and condition for saying that the Buddha is the Dharma? Because one can understand this Dharma, therefore one is called Buddha; because one receives and explains it, therefore one is called Sangha. If someone says: The Buddha enters into the Sangha. This is not correct! Why? If the Buddha enters into the Sangha, then there would be no Three Jewels, Three Refuges, or Four Incorruptible Faiths (catvari avetyaprasada, unwavering faith in the Buddha, Dharma, Sangha, and precepts). Good man! The Bodhisattva (Bodhisattva, one who aspires to Buddhahood) and the Dharma are different, and the Buddha and the Dharma are also different. There are two kinds of Bodhisattvas: one is a Bodhisattva in their final life, and the other is a Bodhisattva practicing the path. Taking refuge in a Bodhisattva in their final life is called taking refuge in the Dharma, and taking refuge in a Bodhisattva practicing the path is called taking refuge in the Sangha. Observing that conditioned dharmas (Samskrta-dharma, phenomena arising from causes and conditions) have many faults, practicing alone, and obtaining the taste of Amrita (Amrita, the nectar of immortality), therefore one is called Buddha; all unconditioned and undefiled Dharma-dhatu (Anasrava-asamskrta-dharmadhatu, the realm of true suchness free from defilements and conditioning), therefore it is called Dharma; upholding the precepts, reciting and explaining the twelve divisions of the scriptures (dvadasanga-buddhavacana, twelve categories of Buddhist scriptures), therefore it is called Sangha. ‘If someone asks: After the Tathagata has passed away, what is the refuge when taking refuge in the Buddha? Good man! Such refuge is called taking refuge in the unconditioned Dharma (Asaiksa-dharma, the Dharma of no more learning) of the Buddhas of the past. Just as I previously taught the elder Tivai: ‘You should take refuge in the Sangha of the future world.’ Taking refuge in the Buddhas of the past is also like this. Because the field of merit (punya-ksetra, a field for planting merit) has more or less, it is differentiated into three. If the Buddha is in the world or after Nirvana (Nirvana, liberation), the merit of offerings is no different; those who receive refuge are also like this. Just as when the Buddha was in the world, he established various precepts for the disciples, even though the Buddha has passed away, those who violate them will still receive karmic retribution; taking refuge in the Buddhas of the past is also like this. It is like when the Tathagata was about to enter Nirvana, all humans and devas made many offerings for the sake of Nirvana, at that time the Tathagata had not yet entered Nirvana, and was still --------------------------------------------------------------------------------
Chinese
在世，悬受未来世供养事；归过去佛，亦复如是。譬如有人父母在远，是人或时瞋骂得罪，或时恭敬赞叹得福；归过去佛，亦复如是。是故我说：我若在世及涅槃后所设供养，施者受福等无差别。 “善男子！若男、若女，若能三说三归依者，名优婆塞、名优婆夷。一切诸佛虽归依法，法由佛说故得显现，是故先应归依于佛。净身、口、意，至心念佛，念已即离怖畏、苦恼，是故应当先归依佛。智者深观如来智慧解脱最胜，能说解脱及解脱因，能说无上寂静之处，能竭生死苦恼大海，威仪庠序三业寂静，是故应当先归依佛。智者深观生死之法，是大苦聚，无上正道能永断之；生死之法，渴爱饥馑，无上甘露味能充足，生死之法，怖畏险难，无上正法能除断之；生死错谬，邪僻不正，无常见常，无我见我，无乐见乐，不净见净，无上正法悉能断除；以是因缘，应归依法。 “智者应观外道徒众，无惭无愧，非如法住，虽为道行，不知正路，虽求解脱，不得正要；虽得世俗微善之法，悭吝护惜，不能转说，非善行性作善行想。佛僧寂静，心多怜愍，少欲知足，如法而住，修于正道，得正解脱，得已复能转为人说，是故应当次归依僧。 “若能礼拜如是三宝，来迎去送，尊重赞叹，如法而住，信之不疑， 现代汉语译本：如果我还在世，预先接受未来世的供养；归于过去的佛，也是如此。比如有个人，父母在远方，这个人有时会嗔骂得罪父母，有时会恭敬赞叹父母而得福；归于过去的佛，也是如此。所以我说：我如果在世或者涅槃（Nirvana）后所设的供养，施舍者所得到的福报是相等没有差别的。 ‘善男子！如果男人或女人，能够三次念诵三归依（皈依佛、皈依法、皈依僧），就称为优婆塞（Upasaka，男居士）、优婆夷（Upasika，女居士）。一切诸佛虽然都归依于法，但法是由佛宣说的，所以才得以显现，因此首先应当归依于佛。清净身、口、意，至诚地念佛，念佛之后就能远离怖畏和苦恼，所以应当首先归依于佛。有智慧的人深刻地观察到如来的智慧解脱是最殊胜的，能够宣说解脱以及解脱的原因，能够宣说无上的寂静之处，能够竭尽生死苦恼的大海，威仪安详有序，身口意三业寂静，所以应当首先归依于佛。有智慧的人深刻地观察到生死之法，是巨大的苦聚，无上的正道能够永远断除它；生死之法，充满渴爱和饥馑，无上的甘露味能够充足它；生死之法，充满怖畏和险难，无上的正法能够去除和断绝它；生死充满错谬，邪僻不正，将无常见作常，将无我见作我，将无乐见作乐，将不净见作净，无上的正法都能够断除这些；因为这些原因，应当归依于法。 ‘有智慧的人应当观察外道徒众，没有惭愧之心，不如法而住，虽然在修行，却不知道正确的道路，虽然求解脱，却得不到正确的要领；即使得到世俗微小的善法，也悭吝守护，不能够转而为人宣说，不是以善的行为为本性却假装行善。佛和僧众寂静，心中充满怜悯，少欲知足，如法而住，修习正道，得到真正的解脱，得到解脱后又能转而为人宣说，所以应当其次归依于僧。 ‘如果能够礼拜这样的三宝（佛、法、僧），来时迎接，去时相送，尊重赞叹，如法而住，深信不疑，