Chinese
入村落，如刀刺林，摄护诸根，修集正念，观察可作及不可作，不生放逸。若人作福亦因于我，若人作罪亦因于我，是故我得大供养时，不应生喜，得衰苦时不应生瞋。得少供养，应作是念：‘我今信、戒、施、闻、智慧，如法住少，故得如是微少供养，是故今我不应生于愁苦之念。我为二事受他信施：一者、为增他福，二者、为增自善；是故若得少物、恶物，不应生恼。’久住迟得，轻骂已得，尔时复当自责其身：‘是我宿罪，非众生过，是故我今不应生恼。’若受戒已，为他作罪，亦应说言如是所作实非是道。何以故？十二部经不说诸恶为菩提道也，是故我今获得杂报。若能如是深观察者，当知是人则能具足尸波罗蜜。 “善男子！若有人能摄护诸根，身四威仪不作诸恶，能堪众苦，不作邪命，当知是人则能具足尸波罗蜜。若于轻重戒中等生怖畏，虽遭恶时，不犯小戒，不令烦恼秽污其心，修集忍辱，当知是人则能具足尸波罗蜜。若离恶友，令诸众生远恶邪见，知恩报恩，当知是人则能具足尸波罗蜜。若为善事不惜身命，罢散自事，营成他事，见骂詈者不生恶心，当知是人则能具足尸波罗蜜。若见如来所开之处，如本持之，护众生命，不惜财命，乃至命终不犯小戒，虽得微妙七珍之物，心不生贪，不为报恩 现代汉语译本： 进入村落时，要像进入布满尖刺的森林一样，守护好自己的六根（眼、耳、鼻、舌、身、意），修习正念，观察什么该做，什么不该做，不放纵自己。如果有人因为我而造福，也有人因为我而作恶。因此，当我得到丰厚的供养时，不应该心生欢喜；当遭遇衰败困苦时，不应该心生嗔恨。即使得到很少的供养，也应该这样想：‘我现在所拥有的信、戒、施、闻、智慧，如法而住的很少，所以才得到这样微薄的供养。因此，我现在不应该生起忧愁苦闷的念头。我接受他人的信施，是为了两件事：一是为增长他们的福报，二是为增长自己的善根。’因此，如果得到很少的或者不好的东西，不应该烦恼。 长久居住却迟迟才得到供养，或者受到轻视谩骂之后才得到供养，这时更应当自我责备：‘这是我过去所造的罪业，不是众生的过错，因此我现在不应该心生烦恼。’如果受戒之后，因为他人而造罪，也应该说这样所作的确实不是正道。为什么呢？因为十二部经（佛教经典的总称）没有说诸恶是通往菩提（觉悟）的道路。因此，我现在获得的是混杂的果报。如果能够这样深入地观察，应当知道这个人就能圆满具足尸波罗蜜（持戒波罗蜜）。 ‘善男子！如果有人能够守护好自己的六根，身体的四种威仪（行、住、坐、卧）不造作诸恶，能够忍受各种苦难，不以不正当的手段谋生，应当知道这个人就能圆满具足尸波罗蜜。如果对于轻重戒律都同样心生畏惧，即使遭遇恶劣的情况，也不触犯小戒，不让烦恼污染自己的内心，修习忍辱，应当知道这个人就能圆满具足尸波罗蜜。如果远离恶友，使众生远离邪恶的见解，知恩图报，应当知道这个人就能圆满具足尸波罗蜜。如果为了善事而不惜身命，放下自己的事情，去成全他人的事情，见到谩骂自己的人不生恶心，应当知道这个人就能圆满具足尸波罗蜜。如果见到如来所开示的地方，像原来一样守护它，保护众生的生命，不吝惜财物和生命，乃至到生命终结也不触犯小戒，即使得到微妙的七宝之物，心中也不生贪念，不为了报恩’
English
English version: When entering a village, be like entering a forest filled with thorns, guarding all the six senses (eye, ear, nose, tongue, body, and mind), cultivating right mindfulness, observing what should be done and what should not be done, and not being lax. If someone creates merit because of me, and if someone creates demerit because of me, therefore, when I receive great offerings, I should not rejoice; when I encounter decline and suffering, I should not be angry. Even if I receive little offering, I should think: 'My faith, precepts, generosity, learning, and wisdom are few, and I abide in the Dharma little, therefore I receive such meager offerings. Therefore, I should not generate thoughts of sorrow and suffering now. I accept the faith and offerings of others for two reasons: one is to increase their merit, and the other is to increase my own goodness.' Therefore, if I receive little or bad things, I should not be annoyed. If I dwell for a long time but receive offerings late, or if I receive offerings after being despised and insulted, then I should blame myself: 'This is my past karma, not the fault of sentient beings, therefore I should not be annoyed now.' If, after taking precepts, I commit sins because of others, I should also say that what I have done is indeed not the path. Why? Because the twelve divisions of scriptures (a general term for Buddhist scriptures) do not say that all evils are the path to Bodhi (enlightenment). Therefore, I now receive mixed retribution. If one can observe deeply in this way, one should know that this person can fully possess Śīla-pāramitā (Perfection of Morality). 'Good man! If someone can guard all the six senses, not commit any evil in the four postures of the body (walking, standing, sitting, and lying), can endure all kinds of suffering, and does not make a living by improper means, one should know that this person can fully possess Śīla-pāramitā. If one is equally fearful of both minor and major precepts, and does not violate minor precepts even when encountering evil situations, and does not allow afflictions to defile one's mind, and cultivates patience, one should know that this person can fully possess Śīla-pāramitā. If one stays away from bad friends, keeps sentient beings away from evil and wrong views, and is grateful and returns kindness, one should know that this person can fully possess Śīla-pāramitā. If one does not spare one's life for good deeds, puts aside one's own affairs to accomplish the affairs of others, and does not generate evil thoughts when seeing those who scold, one should know that this person can fully possess Śīla-pāramitā. If one sees the place opened up by the Tathagata (another name for the Buddha), protects it as before, protects the lives of sentient beings, does not spare wealth and life, and does not violate minor precepts until the end of life, and does not generate greed in the mind even when obtaining subtle seven-treasure things, and not for the sake of repaying kindness.' --------------------------------------------------------------------------------
Chinese
以善加人，为怜愍故受持禁戒，既受持已，善发大愿，愿诸众生悉得净戒，当知是人则能具足尸波罗蜜。 “善男子！菩萨二种：一者、在家，二者、出家。出家菩萨具尸波罗蜜是不为难；在家具足，是乃为难。何以故？在家之人多恶因缘所缠绕故。” 优婆塞戒经业品第二十四之一 善生言：“世尊！诸佛如来未出世时，菩萨摩诃萨以何为戒？” “善男子！佛未出世，是时无有三归依戒，唯有智人求菩提道，修十善法。是十善法，除佛无能分别说者，过去佛说流转至今，无有漏失，智者受行。善男子！众生不能受持修集十善法者，皆由过去不能亲近咨承佛故。 “善男子！一切众生皆有杂心，杂心因缘有杂烦恼，杂烦恼故造作杂业，杂业因缘受于杂有，杂有因缘受于杂身。善男子！一切众生得杂身已，见于杂色；见杂色已，生恶思惟，是恶思惟名为无明；无明因缘，生于求心，名之为爱；因爱所作，名之为业；是业因缘，获得果报。有智之人，能破析之，由内烦恼、外有因缘，则能系缚；修十善已，则能解之。是故如来初得阿耨多罗三藐三菩提时，分别演说十善之法：因十善故，世间则有善行恶行、善有恶有乃至解脱，是故众生应当至心分别体解十善之道。若有风云，为持大水、 现代汉语译本：以善良对待他人，因为怜悯的缘故受持禁戒，受持之后，发起宏大的誓愿，愿一切众生都能得到清净的戒律，应当知道这个人就能圆满具足尸波罗蜜（Śīla-pāramitā，戒波罗蜜）。 ‘善男子！菩萨有两种：一种是在家的，一种是出家的。出家的菩萨具足尸波罗蜜（Śīla-pāramitā，戒波罗蜜）不是难事；在家的菩萨具足尸波罗蜜（Śīla-pāramitā，戒波罗蜜），这才是难事。为什么呢？因为在家的人多被恶劣的因缘所缠绕的缘故。’ 《优婆塞戒经·业品》第二十四之一 善生问道：‘世尊！诸佛如来未出世的时候，菩萨摩诃萨（Bodhisattva-mahāsattva，大菩萨）以什么作为戒律呢？’ ‘善男子！佛未出世的时候，那时没有三归依戒，只有有智慧的人为了追求菩提道，修习十善法。这十善法，除了佛没有人能够分别解说，过去佛所说的流传至今，没有遗漏缺失，有智慧的人接受奉行。善男子！众生不能受持修习十善法的原因，都是由于过去不能亲近请教佛的缘故。 ‘善男子！一切众生都有杂乱的心，因为杂乱心的缘故有杂乱的烦恼，因为杂乱的烦恼的缘故造作杂乱的业，因为杂乱的业的缘故承受杂乱的有（存在），因为杂乱的有的缘故承受杂乱的身。善男子！一切众生得到杂乱的身之后，见到杂乱的色；见到杂乱的色之后，产生恶劣的思惟，这恶劣的思惟名为无明（Avidyā，无明）；因为无明（Avidyā，无明）的缘故，产生求取的心，名为爱（Tṛṣṇā，爱）；因为爱（Tṛṣṇā，爱）所造作的，名为业（Karma，业）；这业（Karma，业）的缘故，获得果报。有智慧的人，能够破除分析它，由于内在的烦恼、外在的有的因缘，就能被系缚；修习十善之后，就能解脱它。因此如来最初证得阿耨多罗三藐三菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉）的时候，分别演说十善之法：因为十善的缘故，世间才会有善行恶行、善有恶有乃至解脱，因此众生应当至心分别体悟十善的道理。如果有风云，是为了保持大水、
English
English version: Treating others with kindness, upholding precepts out of compassion, and after upholding them, making great vows, wishing that all sentient beings may obtain pure precepts, know that this person can fully accomplish Śīla-pāramitā (Perfection of Morality). '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 possess Śīla-pāramitā (Perfection of Morality); it is difficult for a householder to possess it. Why? Because householders are often entangled by evil conditions.' Upāsaka Precept Sutra, Chapter 24.1 on Karma Shansheng said: 'World Honored One! When the Buddhas Tathagatas had not yet appeared in the world, what did the Bodhisattva-mahāsattvas (Great Bodhisattvas) take as precepts?' 'Good man! When the Buddha had not yet appeared in the world, there were no Three Refuges precepts at that time. Only wise people sought the path to Bodhi and cultivated the Ten Wholesome Dharmas. These Ten Wholesome Dharmas, except for the Buddha, no one can separately explain. The words spoken by past Buddhas have been passed down to this day without any omissions or losses, and wise people accept and practice them. Good man! The reason why sentient beings cannot uphold and cultivate the Ten Wholesome Dharmas is all because they could not draw near to and consult the Buddha in the past.' 'Good man! All sentient beings have mixed minds, and because of mixed minds, there are mixed afflictions. Because of mixed afflictions, they create mixed karma. Because of mixed karma, they receive mixed existences. Because of mixed existences, they receive mixed bodies. Good man! After all sentient beings obtain mixed bodies, they see mixed forms. After seeing mixed forms, they generate evil thoughts. These evil thoughts are called Avidyā (Ignorance). Because of Avidyā (Ignorance), they generate a seeking mind, which is called Tṛṣṇā (Craving). What is done because of Tṛṣṇā (Craving) is called Karma (Action). Because of this Karma (Action), they obtain karmic retribution. A wise person can break it down and analyze it. Due to internal afflictions and external conditions, they can be bound. By cultivating the Ten Wholesome Dharmas, they can be liberated. Therefore, when the Tathagata first attained Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), he separately expounded the Ten Wholesome Dharmas: because of the Ten Wholesome Dharmas, the world then has good and evil actions, good and evil existences, and even liberation. Therefore, sentient beings should wholeheartedly distinguish and understand the path of the Ten Wholesome Dharmas. If there are winds and clouds, it is to hold great water,' --------------------------------------------------------------------------------
Chinese
阿修罗宫、大地、大山、饿鬼、畜生、地狱、四天王处乃至他化自在天处，悉因众生十业道故。转轮圣王所有四轮：金、银、铜、铁，七众受戒求三菩提，亦因十善业因缘故。是十善业道因缘故，一切众生内外之物，色之与命，皆有增减，是故智者应当具足修十善道。 “若诸众生少、壮、老时，春、秋、冬、夏所起烦恼，各各别异，小、中、大劫所起烦恼，亦复如是各各别异。众生初修十善业时，得无量命，色、香、味具，因贪、瞋、痴一切皆失。是十恶业道因缘故，时节、年岁、星辰、日月、四大变异；若人能观如是事者，当知是人能得解脱。众生皆由苦因缘故则生信心，既得信心能观善恶，如是观已修十善法。意行十处，故名十道。 “身三道者，谓杀、盗、淫；口四道者，恶口、妄语、两舌、无义语；心三道者，妒、瞋、邪见；是十恶业悉是一切众罪根本。若诸众生异界、异有、异生、异色、异命、异名，以是因缘，应名无量，不但有十。如是十事，三名为业，不名为道；身、口七事，亦业亦道；是故名十。是十业道，自作、他作、自他共作，从是而得善、恶二果，亦是众生善恶因缘；是故智者尚不应念，况身故作？若人令业烦恼诸结得自在者，当知即是行十恶道；若有能坏烦恼诸结不令自在， 现代汉语译本 阿修罗宫（Asura Palace，非天或魔神居住的宫殿）、大地、大山、饿鬼、畜生、地狱、四天王处（Caturlokika-deva，四大天王居住的地方）乃至他化自在天处（Paranirmita-vasavartin，欲界第六天），这一切都是因为众生所造的十恶业道所致。转轮圣王（Cakravartin，拥有统治世界的轮宝的理想君主）所拥有的四轮——金轮、银轮、铜轮、铁轮，以及七众（比丘、比丘尼、沙弥、沙弥尼、式叉摩那、优婆塞、优婆夷）受戒以求证得三菩提（Samyak-sambodhi，正等正觉），也是因为修持十善业的因缘。正是这十善业道的因缘，使得一切众生的内外之物，包括色身和寿命，都有增减变化，因此智者应当圆满地修持十善道。 ‘如果各种众生在年少、壮年、老年时期，以及在春、秋、冬、夏各个季节所产生的烦恼，各有不同；小劫、中劫、大劫中所产生的烦恼，也同样各有不同。众生最初修习十善业的时候，能够获得无量的寿命，以及具备美好的色相、香气和滋味，但因为贪、瞋、痴的缘故，这一切都会丧失。正是这十恶业道的因缘，导致时节、年岁、星辰、日月以及地、水、火、风四大元素的变异；如果有人能够观察到这些现象，就应当知道这个人能够获得解脱。众生都是因为苦的因缘而生起信心，获得信心后就能观察善恶，这样观察之后就能修习十善法。意念在十个方面运行，所以称为十道。’ ‘身三道指的是杀生、偷盗、邪淫；口四道指的是恶口、妄语、两舌、无义语；心三道指的是嫉妒、嗔恚、邪见；这十恶业是一切罪恶的根本。如果各种众生处于不同的界、不同的存在形式、不同的生命形式、不同的色相、不同的寿命、不同的名称，因为这些因缘，应该说有无量多种，不仅仅只有十种。像这十件事，其中三件称为业，不称为道；身、口所造的七件事，既是业也是道；所以称为十。这十业道，自己做、他人做、自己和他人共同做，由此而得到善、恶两种果报，也是众生行善或作恶的因缘；因此智者尚且不应该去想，更何况是故意去做呢？如果有人让业、烦恼以及各种结缚得以自在，就应当知道这个人正在行十恶道；如果有人能够摧毁烦恼以及各种结缚，不让它们自在，