English
English version: Seeing beings who, due to impure precepts (śīla), will fall into hell (naraka), the realm of hungry ghosts (preta), and the animal realm (tiryagyoni), one generates compassion. Also, seeing beings who are not free regarding their physical form (rūpa), strength (bala), lifespan (āyu), peace (kṣema), and eloquence (pratibhāna), one generates compassion. Furthermore, seeing beings with incomplete faculties (vikala), one generates compassion. Also, seeing beings born in border regions (pratyantajanapada) who do not cultivate virtuous practices (kuśala-dharma), one generates compassion. Also, seeing beings in times of famine (durbhikṣa), with emaciated bodies, robbing each other, one generates compassion. Also, seeing beings in times of war (śastra-kalpa), harming and killing each other, with evil intentions increasing, who will receive the result of immeasurable suffering, one generates compassion. Also, seeing beings who, when a Buddha appears in the world (buddhotpāda), hear the nectar-like pure Dharma (amṛta-dharma) but cannot receive and uphold it, one generates compassion. Also, seeing beings who believe in evil friends (pāpa-mitra) and never follow the teachings of virtuous teachers (kalyāṇa-mitra), one generates compassion. Also, seeing beings who have much wealth (dhana) but cannot give it away in charity (dāna), one generates compassion. Also, seeing beings who plow fields and cultivate crops, engage in trade and commerce, all of which is suffering, one generates compassion. Also, seeing beings whose parents, siblings, wives, servants, relatives, and family members do not love and cherish each other, one generates compassion. Good man! A wise person should observe that the pleasure of concentration in the realm of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana) is like the suffering of hell, which all beings share equally, and therefore generate compassion. Good man! When one has not yet attained the Path (mārga), making such observations is called compassion (karuṇā); when one has attained the Path, it is called great compassion (mahākaruṇā). Why? Because when one has not yet attained the Path, although one makes such observations, the observations are limited, and so are the beings; once one has attained the Path, the observations and the beings are all limitless, therefore it is called great compassion. When one has not yet attained the Path, the heart of compassion is moved and changes, therefore it is called compassion; once one has attained the Path, there is no movement or change, therefore it is called great compassion. When one has not yet attained the Path, one cannot save all beings, therefore it is called compassion; once one has attained the Path, one can greatly save them, therefore it is called great compassion. When one has not yet attained the Path, compassion does not act together with wisdom (prajñā), therefore it is called compassion; once one has attained the Path, compassion acts together with wisdom, therefore it is called great compassion. Good man! When a wise person cultivates compassion, although they have not yet cut off the beings' --------------------------------------------------------------------------------
Chinese
苦恼，已有无量大利益事。善男子！六波罗蜜皆以悲心而作生因。 “善男子！菩萨有二种：一者、出家，二者、在家。出家修悲，是不为难；在家修悲，是乃为难。何以故？在家之人多有恶因缘故。善男子！在家之人若不修悲，则不能得优婆塞戒，若修悲已，即便获得。善男子！出家之人，唯能具足五波罗蜜，不能具足檀波罗蜜，在家之人则能具足。何以故？一切时中一切施故。是故在家应先修悲，若修悲已，当知是人能具戒、忍、进、定、智慧。若修悲心，难施能施、难忍能忍、难作能作，以是义故，一切善法悲为根本。 “善男子！若人能修如是悲心，当知是人能坏恶业如须弥山，不久当得阿耨多罗三藐三菩提，是人所作少许善业，所获果报如须弥山。 优婆塞戒经解脱品第四 “善男子！若善男子、善女人有修悲者，当知是人得一切法体诸解脱分。” 善生言：“世尊！所言体者，云何为体？” “善男子！谓身、口、意。是身、口、意从方便得。方便有二：一者、耳闻，二者、思惟。复有三种：一者、惠施，二者、持戒，三者、多闻。” 善生言：“世尊！如佛所说从三方便得解脱分；是三方便有定数不？” “不也。善男子！何以故？有人虽于无量世 现代汉语译本：苦恼，但已经有了无量大的利益。善男子！六波罗蜜（Lục pāluómì，六种到达彼岸的方法，即布施、持戒、忍辱、精进、禅定、智慧）都是以悲心作为生起的原因。 ‘善男子！菩萨（Púsà，觉悟的众生）有两种：一是出家，二是在家。出家修行悲心，不是难事；在家修行悲心，才是难事。为什么呢？因为在家之人多有恶的因缘。善男子！在家之人如果不修悲心，就不能得到优婆塞戒（Yōupósà jiè，在家男居士所受的戒律），如果修了悲心，就能获得。善男子！出家之人，只能具足五波罗蜜，不能具足檀波罗蜜（Tán pāluómì，布施波罗蜜），在家之人则能具足。为什么呢？因为他们一切时中都在行布施。所以在家之人应该先修悲心，如果修了悲心，应当知道这个人能具足戒、忍、进、定、智慧。如果修悲心，难施的能施，难忍的能忍，难做的能做，因为这个缘故，一切善法以悲心为根本。’ ‘善男子！如果有人能修习这样的悲心，应当知道这个人能摧坏像须弥山（Xūmí shān，佛教宇宙观中的圣山）一样的恶业，不久就能得到阿耨多罗三藐三菩提（Ānòu duō luō sānmiǎo sān pútí，无上正等正觉），这个人所做的少许善业，所获得的果报就像须弥山一样。’ 优婆塞戒经解脱品第四 ‘善男子！如果善男子、善女人有修习悲心的人，应当知道这个人得到一切法体的各种解脱分。’ 善生（Shànshēng，人名）说：‘世尊！所说的体，什么是体呢？’ ‘善男子！就是指身、口、意。这身、口、意是从方便得来的。方便有两种：一是耳闻，二是思惟。又有三种：一是惠施，二是持戒，三是多闻。’ 善生说：‘世尊！如佛所说从三种方便得到解脱分；这三种方便有定数吗？’ ‘不是的。善男子！为什么呢？有人虽然在无量世
English
English version: Distressed, yet already possessing immeasurable great benefits. Good man! All six Pāramitās (Lục pāluómì, the six perfections: generosity, discipline, patience, diligence, concentration, and wisdom) arise from compassion as their cause. 'Good man! There are two types of Bodhisattvas (Púsà, enlightened beings): one is a renunciant, and the other is a householder. It is not difficult for a renunciant to cultivate compassion; it is difficult for a householder to cultivate compassion. Why? Because householders often have evil conditions. Good man! If a householder does not cultivate compassion, they cannot obtain the Upāsaka vows (Yōupósà jiè, vows taken by a male lay Buddhist); if they cultivate compassion, they will obtain them. Good man! A renunciant can only fulfill five Pāramitās, but cannot fulfill Dāna Pāramitā (Tán pāluómì, the perfection of generosity); a householder can fulfill it. Why? Because they are constantly giving at all times. Therefore, a householder should first cultivate compassion; if they cultivate compassion, know that this person can fulfill discipline, patience, diligence, concentration, and wisdom. If they cultivate compassion, they can give what is difficult to give, endure what is difficult to endure, and do what is difficult to do. For this reason, compassion is the root of all good dharmas.' 'Good man! If someone can cultivate such compassion, know that this person can destroy evil karma like Mount Sumeru (Xūmí shān, the sacred mountain in Buddhist cosmology), and will soon attain Anuttara-samyak-sambodhi (Ānòu duō luō sānmiǎo sān pútí, unsurpassed complete enlightenment). The small amount of good karma that this person performs will yield a reward like Mount Sumeru.' Upāsaka Precept Sutra, Chapter Four on Liberation 'Good man! If a good man or good woman cultivates compassion, know that this person obtains all the divisions of liberation of the essence of all dharmas.' Shansheng (Shànshēng, a name) said, 'World Honored One! What is meant by 'essence'? What is the essence?' 'Good man! It refers to body, speech, and mind. These body, speech, and mind are obtained through skillful means. There are two skillful means: one is hearing, and the other is contemplation. There are also three: one is generosity, the second is upholding precepts, and the third is learning widely.' Shansheng said, 'World Honored One! As the Buddha said, liberation is obtained from three skillful means; are these three skillful means fixed in number?' 'No. Good man! Why? Because someone, even in immeasurable lifetimes' --------------------------------------------------------------------------------
Chinese
中以无量财施无量人，亦不能得解脱分法；有人于一时中以一把麨施一乞儿，能得如是解脱分法。有人乃于无量佛所受持禁戒，亦不能得解脱分法；有人一日一夜受持八戒而能获得解脱分法。有人于无量世无量佛所，受持读诵十二部经，亦不能得解脱分法；有人唯读一四句偈，而能获得解脱分法。何以故？一切众生心不同故。善男子！若人不能一心观察生死过咎、涅槃安乐，如是之人，虽复惠施、持戒、多闻，终不能得解脱分法。若能厌患生死过咎、深见涅槃功德安乐，如是之人，虽复少施、少戒、少闻，即能获得解脱分法。 “善男子！得是法者，于三时中：佛出世时，缘觉出时，若无是二、阿迦尼咤天说解脱时，是人闻已得解脱分。善男子！我于往昔初发心时，都不见佛及辟支佛，闻净居天说解脱法，我时闻已，即便发心。 “善男子！如是之法，非欲界天之所能得，何以故？以放逸故。亦非色天之所能得，何以故？无三方便故。亦非无色天之所能得，何以故？无身、口故。是法体者，是身、口、意。郁单曰人亦所不得。何以故？无三方便故。是解脱分，三人能得：所谓声闻、缘觉、菩萨。众生若遇善知识者，转声闻解脱得缘觉解脱，转缘觉解脱得菩萨解脱；菩萨所得解脱分法，不可退转，不可失坏 现代汉语译本：即使有人用无量的财物布施给无量的人，也不能获得解脱分法；有人在短暂的时间里用一把炒面布施给一个乞丐，却能获得这样的解脱分法。有人在无量的佛面前受持禁戒，也不能获得解脱分法；有人仅仅一日一夜受持八关斋戒就能获得解脱分法。有人在无量世中，在无量佛的教导下，受持读诵十二部经，也不能获得解脱分法；有人仅仅读诵一句四句偈，就能获得解脱分法。这是什么原因呢？因为一切众生的心念不同。善男子！如果有人不能一心观察生死的过患和涅槃的安乐，这样的人，即使布施、持戒、多闻，最终也不能获得解脱分法。如果能够厌恶生死的过患，深刻地认识到涅槃的功德和安乐，这样的人，即使少布施、少持戒、少闻法，也能立即获得解脱分法。 ‘善男子！获得这种解脱分法的人，在三种情况下可以获得：佛出世的时候，缘觉（Pratyekabuddha，独自觉悟者）出世的时候，或者在没有佛和缘觉出世的时候，阿迦尼咤天（Akanistha，色界顶天的名称）宣说解脱的时候，这个人听闻后就能获得解脱分。善男子！我在过去最初发菩提心的时候，没有见到佛和辟支佛（Pratyekabuddha，同缘觉），听闻净居天（Suddhavasa，色界天之一）宣说解脱法，我当时听闻后，就立即发菩提心。’ ‘善男子！这样的解脱分法，不是欲界天（Kamadhatu，六欲天）所能获得的，为什么呢？因为他们放逸。也不是色界天（Rupadhatu，色界诸天）所能获得的，为什么呢？因为他们没有三种方便。也不是无色界天（Arupadhatu，无色界诸天）所能获得的，为什么呢？因为他们没有身和口。这种解脱的本体，是身、口、意。郁单曰（Uttarakuru，北俱卢洲）的人也不能获得。为什么呢？因为他们没有三种方便。这种解脱分，三种人能够获得：所谓的声闻（Sravaka，听闻佛法而悟道者）、缘觉（Pratyekabuddha，独自觉悟者）、菩萨（Bodhisattva，发菩提心求无上菩提者）。众生如果遇到善知识（Kalyanamitra，引导众生向善的良师益友），就能将声闻的解脱转为缘觉的解脱，将缘觉的解脱转为菩萨的解脱；菩萨所获得的解脱分法，是不可退转的，不可失坏的。’
English
English version: Even if someone gives limitless wealth to limitless people, they cannot attain a share in liberation; someone who gives a handful of roasted barley flour to a beggar in a short time can attain such a share in liberation. Someone who upholds precepts in the presence of limitless Buddhas cannot attain a share in liberation; someone who observes the eight precepts for just one day and one night can attain a share in liberation. Someone who, in limitless lifetimes and in the presence of limitless Buddhas, upholds, reads, and recites the twelve divisions of scripture, cannot attain a share in liberation; someone who only reads a single four-line verse can attain a share in liberation. Why is this so? Because the minds of all beings are different. Good man! If someone cannot single-mindedly observe the faults of birth and death and the bliss of Nirvana, such a person, even if they are generous, uphold precepts, and are learned, will ultimately not attain a share in liberation. If they can detest the faults of birth and death and deeply see the merits and bliss of Nirvana, such a person, even if they are less generous, uphold fewer precepts, and are less learned, can immediately attain a share in liberation. ‘Good man! Those who attain this Dharma can attain a share in liberation in three situations: when a Buddha appears in the world, when a Pratyekabuddha (one who attains enlightenment on their own) appears, or when neither of these two appears, and the Akanistha (the highest heaven in the Realm of Form) Devas speak of liberation, that person, upon hearing it, can attain a share in liberation. Good man! When I first generated the aspiration for enlightenment in the past, I did not see a Buddha or a Pratyekabuddha, but I heard the Suddhavasa (Pure Abode Heavens, a type of heaven in the Realm of Form) Devas speak of the Dharma of liberation, and upon hearing it, I immediately generated the aspiration for enlightenment.’ ‘Good man! Such a Dharma cannot be attained by the Devas of the Kamadhatu (Desire Realm), why? Because they are heedless. Nor can it be attained by the Devas of the Rupadhatu (Form Realm), why? Because they lack the three means. Nor can it be attained by the Devas of the Arupadhatu (Formless Realm), why? Because they have no body or mouth. The essence of this liberation is body, mouth, and mind. The people of Uttarakuru (the Northern Continent) also cannot attain it. Why? Because they lack the three means. This share in liberation can be attained by three types of people: the Sravaka (Disciples who hear the teachings), the Pratyekabuddha (Solitary Buddhas), and the Bodhisattva (Enlightenment Beings). If beings encounter a Kalyanamitra (spiritual friend), they can transform the liberation of a Sravaka into the liberation of a Pratyekabuddha, and transform the liberation of a Pratyekabuddha into the liberation of a Bodhisattva; the share in liberation attained by a Bodhisattva is irreversible and cannot be lost.’ -------------------------------------------------------------------------------- 。”