English
English version Using what one eats to also give alms, providing for the sick, the weak, and those traveling on the road, offering to *shramanas* (ascetics), *brahmanas* (priests), and other impoverished individuals, this is called exchanging impermanent wealth for permanent wealth. Exchanging impermanent life for permanent life: cultivating the six recollections (recollection of the Buddha, the Dharma, the Sangha, morality, generosity, and the devas), the four immeasurables of loving-kindness, compassion, joy, and equanimity, realizing the Four Noble Truths (suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), skillfully observing birth, old age, sickness, and death, clearly believing in the karmic consequences of good and evil deeds, knowing for certain that love and affection will eventually lead to separation, that all sentient beings are not free, that before attaining the holy path, the power of birth and death is great, that all worldly pleasures are always accompanied by suffering, and even when experiencing them, the mind is not attached, just as one seeks fire for warmth in the cold of winter, and even when doing so, one ultimately does not commit evil. Cultivating patience and generosity to benefit sentient beings, deeply contemplating that the nature of suffering and happiness is equal. Whatever is spoken is gentle and soft, skillfully transforming sentient beings, enabling them to abide in accordance with the Dharma, staying away from bad friends, with a mind free from negligence, and refraining from drinking, gambling, and hunting. This is called exchanging impermanent life for permanent life. 'Good man! If one obtains a human body, possesses abundant wealth, and also gains freedom, one should first offer to parents, teachers, *upadhyayas* (preceptors), elders, and those who uphold the Dharma, providing for those who have come from afar, those who are just beginning their practice, and those who are in need due to illness. Speaking gently, having much shame, not biasedly respecting only one virtuous person, seeing virtuous and holy individuals who uphold the precepts and are learned, being able to offer them dwellings, food, bedding, clothing, and medicine, deeply stating that there is much merit in the Sangha, cultivating the path towards attaining the *srotapanna* (stream-enterer) fruit, and even being able to cultivate towards the *arhat* (worthy one) fruit, attaining the *arhat* fruit, cultivating the Vajra Samadhi and the Electric Light Samadhi. Having observed these, offering alms equally. Having given alms in this way, one obtains immeasurable blessings, therefore, in the *Luzijing* (Deer Son Sutra), I told the Deer Son Mother: 'Even if one invites the Buddha and five hundred *arhats*, it still cannot be called the merit of inviting the Sangha. If one can give alms to even a seemingly extremely evil *bhikshu* (monk) within the Sangha, one will still obtain immeasurable meritorious rewards. Why? Even though such a *bhikshu* is an evil person, without precepts, learned, and does not cultivate good deeds, he can still expound the three *bodhis* (enlightenments): self-enlightenment, enlightening others, and the perfection of enlightenment, having cause and effect, and will not slander.' --------------------------------------------------------------------------------
Chinese
谤佛法僧宝，执持如来无上胜幡，正见无谬。’若供养僧，即是供养佛、僧二宝；若观佛法功德微妙，即是具足供养三宝。若人施时不求果报，即是供养无上菩提，具足成就檀波罗蜜，修菩提道，能得未来无量功德，亦能自利及利益他。能修慈悲，为破他苦，自舍己乐。未得菩提，心无忧悔，虽闻菩提久远难得，而其内心初无退转，为诸众生无量世中受大苦恼，亦不疲厌。乐如法行，不求世乐，乐处寂静出家修道，未得出家，虽在家居，如解脱人不作众恶，得三种戒——戒戒、定戒、无漏戒。 “善男子！菩萨二种：一者、在家，二者、出家。出家菩萨如法修行，是不为难；在家菩萨如法修行，是乃为难。何以故？在家之人多恶因缘所缠绕故。” 优婆塞戒经尸波罗蜜品第二十三 善生言“世尊！云何菩萨趣向菩提，其心坚固？” “善男子？菩萨坚固，具足四法：一者、受大苦时终不舍离如法之行；二者、得大自在，常修忍辱；三者、身处贫穷，常乐施与；四者、盛壮之年，常乐出家。若有菩萨具足四法，趣向菩提，其心坚固。 “菩萨具足如是四法，复作是念：‘是菩提道初根本地，名之为戒。如是戒者，亦名初地，亦名导地，亦名平地，亦名等地，亦名慈地，亦名悲地，亦名佛 现代汉语译本 ‘诽谤佛、法、僧三宝，坚持如来无上殊胜的法幡，正知正见没有谬误。’如果供养僧人，就是供养佛、僧二宝；如果观察佛法的功德微妙，就是圆满具足地供养三宝。如果有人布施时不求果报，就是供养无上菩提，圆满成就布施波罗蜜（Dānapāramitā，布施到彼岸），修习菩提道，能得到未来无量的功德，也能自利利他。能够修习慈悲，为了破除他人的痛苦，自己舍弃享乐。未证得菩提之前，内心没有忧愁后悔，即使听说菩提久远难以获得，而他的内心始终没有退转，为了诸位众生在无量世中遭受巨大的苦恼，也不感到疲惫厌倦。乐于如法修行，不追求世俗的快乐，乐于身处寂静之处出家修道，未能够出家时，即使在家居住，也像解脱之人一样不作各种恶事，得到三种戒——戒戒、定戒、无漏戒。 ‘善男子！菩萨有两种：一种是在家的菩萨，一种是出家的菩萨。出家的菩萨如法修行，这并不困难；在家的菩萨如法修行，这才是困难的。为什么呢？因为在家之人多被各种恶劣的因缘所缠绕的缘故。’ 《优婆塞戒经·尸波罗蜜品》第二十三 善生（Śubhākara，人名）问：‘世尊！菩萨如何趣向菩提，才能使其心坚固呢？’ ‘善男子！菩萨的坚固，在于具足四种法：第一，遭受巨大痛苦时，始终不舍弃如法的行为；第二，获得巨大自在时，常常修习忍辱；第三，身处贫穷时，常常乐于布施；第四，在盛壮之年，常常乐于出家。如果菩萨具足这四种法，趣向菩提，他的心就会坚固。 ‘菩萨具足这样的四种法，又作这样的念头：‘这菩提道最初的根本之地，名为戒。这样的戒，也名为初地，也名为导地，也名为平地，也名为等地，也名为慈地，也名为悲地，也名为佛地。’
English
English version 'Slandering the Buddha, Dharma, and Sangha (the Three Jewels), upholding the unsurpassed and victorious banner of the Tathagata (如来，another name for Buddha), with correct views and without error.' If one makes offerings to the Sangha, it is the same as making offerings to the Buddha and Sangha, the two jewels; if one observes the subtle and wonderful merits of the Buddha's Dharma, it is the same as fully making offerings to the Three Jewels. If a person gives without seeking reward, it is the same as making offerings to unsurpassed Bodhi (菩提，enlightenment), fully accomplishing the Dānapāramitā (檀波罗蜜，perfection of giving), cultivating the path to Bodhi, and being able to obtain immeasurable merits in the future, as well as benefiting oneself and others. One can cultivate loving-kindness and compassion, to break the suffering of others, and relinquish one's own pleasure. Before attaining Bodhi, the mind is without worry or regret, and even though one hears that Bodhi is distant and difficult to attain, one's inner mind never retreats, and for the sake of all beings suffering great afflictions in countless lifetimes, one is not weary or tired. One delights in practicing according to the Dharma, not seeking worldly pleasures, and delights in dwelling in quiet places to renounce the world and cultivate the Way. Before being able to renounce the world, even while living at home, one does not commit various evils like a liberated person, and obtains three kinds of precepts—the precept of precepts, the precept of samadhi (定，concentration), and the precept of non-outflow. 'Good man! There are two kinds of Bodhisattvas: one is a householder, and the other is a renunciate. It is not difficult for a renunciate Bodhisattva to practice according to the Dharma; it is difficult for a householder Bodhisattva to practice according to the Dharma. Why? Because householders are often entangled by many evil conditions.' Upāsaka Precept Sutra, Chapter 23 on Śīlapāramitā (尸波罗蜜，Perfection of Morality) Śubhākara (善生，a name) said, 'World Honored One! How does a Bodhisattva approach Bodhi so that his mind is firm?' 'Good man! A Bodhisattva's firmness lies in possessing four qualities: first, when enduring great suffering, one never abandons the practice of the Dharma; second, when obtaining great freedom, one constantly cultivates forbearance; third, when in poverty, one is always happy to give; fourth, in the prime of life, one is always happy to renounce the world. If a Bodhisattva possesses these four qualities, and approaches Bodhi, his mind will be firm. 'A Bodhisattva possessing these four qualities also makes this thought: 'This initial fundamental ground of the path to Bodhi is called morality (戒，precepts). This morality is also called the first ground, also called the guiding ground, also called the level ground, also called the equal ground, also called the ground of loving-kindness, also called the ground of compassion, also called the ground of the Buddha.' --------------------------------------------------------------------------------
Chinese
迹，亦名一切功德根本，亦名福田；以是因缘，智者应当受持不毁。’复次，智者又作是念：‘戒有二果，一、诸天乐，二、菩提乐；智者应当求菩提乐，不求天乐。’若受戒已，所不应作而故作之，所不应思而故思惟，懈怠懒惰，乐于睡眠，念恶觉观，邪命恶愿，是名污戒。若受戒已，心生悔恨，求人天乐，多诸放逸，不生怜愍，是名污戒。若畏贫穷，若为恐怖，若为失财，若畏作役，若为身命，若为利养，若为爱心而受禁戒，既受戒已，心生疑惑，是名污戒。 “善男子！若人不乐久处生死，深见过罪，观人天乐、阿鼻狱苦平等无差，怜愍众生，具足正念，为欲利益无量众生使得成道；为具无上菩提道故，为如法行故，受持是戒，心不放逸。能观过去未来现在身口意业，知轻知重。凡所作事，先当系心修不放逸，作已、作时亦复如是修不放逸。若先不知，作已得罪，若失念心亦得犯罪，若客烦恼时暂起者亦得犯罪，若小放逸亦得犯罪。是人常观犯轻如重，观已生悔及惭愧心，怖畏愁恼，心不乐之，至心忏悔。既忏悔已，心生欢喜，慎护受持更不敢犯，是名净戒。 “善男子！有智之人，既受戒已，当观三事不作恶行：一者、自为，二者、为世，三者、为法。云何自为？我自证知此是恶事，知作恶业得 现代汉语译本：‘此戒名为‘迹’，也名为‘一切功德根本’，也名为‘福田’；因为这个缘故，智者应当受持而不毁犯。’进一步说，智者又这样思念：‘戒有二种果报，一是诸天之乐，二是菩提之乐；智者应当追求菩提之乐，不追求天乐。’如果受戒之后，不应该做的却故意去做，不应该想的却故意去想，懈怠懒惰，喜欢睡眠，心怀恶念，邪命苟活，怀有恶愿，这叫做‘污戒’。如果受戒之后，心中产生后悔，追求人天之乐，多有放逸行为，不生怜悯之心，这叫做‘污戒’。如果因为害怕贫穷，因为受到恐怖威胁，因为害怕失去财产，因为害怕被役使，为了保全生命，为了获得利益供养，为了爱欲之心而受持禁戒，受戒之后，心中产生疑惑，这叫做‘污戒’。 ‘善男子！如果有人不乐意长久处于生死轮回之中，深深看到其中的过失罪恶，认为人天之乐与阿鼻地狱之苦平等没有差别，怜悯众生，具足正念，为了利益无量众生使他们能够成就道业；为了成就无上菩提道，为了如法修行，受持这些戒律，内心不放逸。能够观察过去、未来、现在的身口意业，知道哪些是轻的，哪些是重的。凡是所做的事情，首先应当系念于心，修习不放逸，事情做完之后、正在做的时候，也同样要修习不放逸。如果事先不知道，做完之后才得知是犯罪，或者因为失去正念而犯罪，或者因为外来的烦恼暂时生起而犯罪，或者因为小的放逸行为而犯罪。这样的人常常认为犯轻罪如同犯重罪一样，观察之后产生后悔以及惭愧之心，感到怖畏愁恼，内心不快乐，至诚恳切地忏悔。忏悔之后，内心生起欢喜，谨慎守护受持戒律，再也不敢违犯，这叫做‘净戒’。 ‘善男子！有智慧的人，受戒之后，应当观察三种情况而不做恶行：一是为自己，二是为世间，三是为佛法。什么叫做‘为自己’？我自己清楚地知道这是恶事，知道造作恶业会得到恶报。