Chinese
善生言：“世尊！说法之人，复以何义能善分别如是等人有解脱分？如是等人无解脱分” “善男子！如是法者，二人所得：谓在家、出家。如是二人，至心听法，听已受持，闻三恶苦心生怖畏，身毛皆竖，涕泣横流，坚持斋戒，乃至小罪，不敢毁犯，当知是人得解脱分法。 “善男子！诸外道等获得非想非非想定，寿无量劫，若不能得解脱分法，当观是人为地狱人。若复有人阿鼻地狱经无量劫，受大苦恼，能得如是解脱分法，当观是人为涅槃人。善男子！是故我于郁头蓝弗生哀愍心，于提婆达多不生怜念心。 “善男子！如舍利弗等六万劫中求菩提道，所以退者，以其未得解脱分法；虽尔、犹胜缘觉根利。善男子！是法有三：谓下、中、上。下者声闻，中者缘觉，上者佛也。善男子！有人勤求优婆塞戒，于无量世如闻而行，亦不得戒，有出家人求比丘戒、比丘尼戒，于无量世如闻而行，亦不能得。何以故？不能获得解脱分法。是故可名修戒，不名持戒。善男子！若诸菩萨得解脱分法，终不造业求生欲界、色、无色界，常愿生于益众生处；若自定知有生天业，即回此业求生人中。业者，所谓施、戒、修定。善男子！若声闻人得解脱分，不过三身得具解脱；辟支佛人，亦复如是；菩萨摩 善生说：‘世尊！说法的人，又根据什么意义能够善于分辨这些人有解脱的份，这些人没有解脱的份呢？’ ‘善男子！这样的法，是两个人可以得到的：一是在家之人，一是出家之人。这样的两个人，至诚地听法，听了之后接受并奉持，听到三恶道的苦难心生恐惧，身上汗毛都竖起来，眼泪鼻涕横流，坚持斋戒，乃至很小的罪过，都不敢触犯，应当知道这个人得到了有解脱的法分。 ‘善男子！那些外道等获得了非想非非想定（既不是有想也不是无想的禅定），寿命无数劫，如果不能得到解脱的法分，应当认为这个人是地狱之人。如果又有人在地狱中经历了无数劫，遭受巨大的苦恼，却能得到这样的解脱法分，应当认为这个人是能够证得涅槃之人。善男子！因此我对郁头蓝弗（一位外道仙人）生起哀悯之心，对提婆达多（佛陀的堂兄弟，屡次加害佛陀）不生怜悯之心。 ‘善男子！就像舍利弗（佛陀的十大弟子之一）等在六万劫中求菩提道，之所以退转，是因为他们没有得到解脱的法分；即使这样，也胜过根器锐利的缘觉（不依佛陀教导，自己悟道的修行者）。善男子！这法有三种：下等的声闻（听闻佛陀教导而修行的弟子），中等的缘觉，上等的佛。善男子！有人勤奋地寻求优婆塞戒（在家男居士所受的戒律），在无数世中如听闻的那样去实行，也不能得到戒体；有出家人寻求比丘戒（出家男众所受的戒律）、比丘尼戒（出家女众所受的戒律），在无数世中如听闻的那样去实行，也不能得到戒体。为什么呢？因为不能获得解脱的法分。因此可以称为修戒，不能称为持戒。善男子！如果各位菩萨得到解脱的法分，终究不会造作恶业去求生欲界（有情众生有情欲和物质欲望的生存空间）、色界（脱离了粗糙的物质欲望但仍然有形体的生存空间）、无色界（完全脱离了物质形体的束缚，只有精神存在的生存空间），常常希望生在能够利益众生的地方；如果自己确定知道有生天的业力，就回向这种业力，求生到人间。业力，指的是布施、持戒、修习禅定。善男子！如果声闻人得到解脱的法分，不会超过三次投生就能得到完全的解脱；辟支佛人，也是这样；菩萨摩
English
Shansheng said: 'World Honored One! How can a preacher skillfully distinguish, based on what meaning, that some people have a share in liberation and others do not?' 'Good man! Such a Dharma is attainable by two kinds of people: those who are householders and those who have left home. These two kinds of people, with utmost sincerity listen to the Dharma, and after listening, receive and uphold it. Hearing of the suffering of the three evil realms, they feel fear in their hearts, their body hair stands on end, tears and mucus flow, they firmly maintain precepts, and dare not violate even the smallest offense. You should know that these people have obtained a share in the Dharma of liberation. 'Good man! Those non-Buddhist practitioners who attain the state of Neither Perception Nor Non-Perception (a state of meditation where there is neither perception nor non-perception), with lifespans of countless kalpas, if they cannot obtain a share in the Dharma of liberation, you should regard them as people of hell. If there is someone who, after experiencing immense suffering in Avici Hell (the lowest level of hell) for countless kalpas, is able to obtain such a share in the Dharma of liberation, you should regard them as people of Nirvana. Good man! Therefore, I feel compassion for Udraka Ramaputra (an ascetic teacher), but I do not feel pity for Devadatta (Buddha's cousin who tried to harm him).' 'Good man! Like Shariputra (one of the Buddha's ten principal disciples) and others who sought the path to Bodhi for sixty thousand kalpas, the reason they regressed was that they had not obtained a share in the Dharma of liberation; even so, they are still superior to Pratyekabuddhas (those who attain enlightenment on their own, without a teacher) with sharp faculties. Good man! This Dharma has three levels: lower, middle, and upper. The lower is the Shravaka (a disciple who attains enlightenment by listening to the Buddha's teachings), the middle is the Pratyekabuddha, and the upper is the Buddha. Good man! Someone diligently seeks the Upasaka precepts (precepts for lay male followers), and for countless lifetimes practices as they have heard, yet they cannot obtain the precepts; some who have left home seek the Bhikshu precepts (precepts for ordained monks) and Bhikshuni precepts (precepts for ordained nuns), and for countless lifetimes practice as they have heard, yet they cannot obtain the precepts. Why? Because they cannot obtain a share in the Dharma of liberation. Therefore, it can be called cultivating precepts, but not upholding precepts. Good man! If the Bodhisattvas obtain a share in the Dharma of liberation, they will never create karma to seek rebirth in the Desire Realm (the realm of beings with desires and attachments), the Form Realm (the realm of beings with form but without gross desires), or the Formless Realm (the realm of beings without form, only mental existence), but will always wish to be born in places that can benefit sentient beings; if they are certain that they have karma that will lead to rebirth in the heavens, they will redirect this karma to seek rebirth in the human realm. Karma refers to giving, upholding precepts, and cultivating meditation. Good man! If a Shravaka obtains a share in liberation, they will not exceed three lifetimes before attaining complete liberation; the same is true for Pratyekabuddhas; Bodhisattva Maha- --------------------------------------------------------------------------------
Chinese
诃萨得解脱分，虽复经由无量身中常不退转，不退转心，出胜一切声闻、缘觉。善男子！若得如是解脱分法，虽复少施得无量果，少戒、少闻亦复如是。是人假使处三恶道，终不同彼三恶受苦。若诸菩萨获得如是解脱分法，名调柔地。何故名为调柔地耶？一切烦恼渐微弱故，是名逆流。若善男子！有四种人：一者、顺生死流，二者、逆生死流，三者、不顺不逆，四者、到于彼岸。善男子！如是法者，于声闻人名柔软地，于诸菩萨亦名柔软，复名喜地。以何义故名为喜地？闻不退故，名为喜地。以何义故名为菩萨？能常觉悟众生心故。如是菩萨虽知外典，自不受持，亦不教人。如是菩萨不名人天，非五道摄，是名修行无障碍道。 “善男子！夫菩提者，有四种子：一者、不贪财物，二者、不惜身命，三者、修行忍辱，四者、怜愍众生。善男子！增长如是菩提种子，复有五事：一者、于己身中不生轻想，言我不能得阿耨多罗三藐三菩提；二者、自身受苦，心不厌悔；三者、勤行精进，不休不息；四者、救济众生无量苦恼；五者、常赞三宝微妙功德。有智之人修菩提时，常当修集如是五事。增长炽然菩提种子，复有六事：所谓檀波罗蜜，乃至般若波罗蜜。是六种事，因一事增，谓不放逸；菩萨放逸，不能增长如是六事 现代汉语译本 获得诃萨（菩萨）的解脱分，即使经历无数次轮回，也能保持不退转，这种不退转的心超越了一切声闻（通过听闻佛法而证悟的人）、缘觉（通过观察因缘而证悟的人）。善男子！如果获得了这样的解脱分法，即使是少量的布施也能获得无量的果报，少量的持戒、少量的听闻佛法也是如此。这样的人即使身处三恶道（地狱、饿鬼、畜生），最终也不会像其他众生那样遭受痛苦。如果各位菩萨获得了这样的解脱分法，就叫做调柔地。为什么叫做调柔地呢？因为一切烦恼逐渐变得微弱，所以叫做逆流。善男子！有四种人：第一种是顺着生死之流，第二种是逆着生死之流，第三种是不顺也不逆，第四种是到达彼岸（涅槃）。善男子！这样的法，对于声闻人来说叫做柔软地，对于各位菩萨来说也叫做柔软地，又叫做喜地。因为什么缘故叫做喜地呢？因为听闻到不退转的法，所以叫做喜地。因为什么缘故叫做菩萨呢？因为能够经常觉悟众生的心。这样的菩萨即使知道外道典籍，自己也不接受奉行，也不教导别人。这样的菩萨不属于人天，不被五道（地狱、饿鬼、畜生、人、天）所包含，这叫做修行无障碍之道。 “善男子！菩提（觉悟）有四种种子：第一种是不贪恋财物，第二种是不吝惜身命，第三种是修行忍辱，第四种是怜悯众生。善男子！增长这些菩提种子，还有五件事：第一件是对自己不产生轻视的想法，认为自己不能证得阿耨多罗三藐三菩提（无上正等正觉）；第二件是自己遭受痛苦，内心不厌恶后悔；第三件是勤奋修行精进，不停止不休息；第四件是救济众生无量的苦恼；第五件是经常赞叹三宝（佛、法、僧）微妙的功德。有智慧的人在修菩提的时候，应当经常修集这五件事。增长炽盛菩提种子，还有六件事：就是檀波罗蜜（布施波罗蜜），乃至般若波罗蜜（智慧波罗蜜）。这六种事，因为一件事而增长，就是不放逸；菩萨如果放逸，就不能增长这六件事。”
English
English version Having attained the 'Part of Liberation' of a Bodhisattva (Hesa), even after countless lifetimes, one constantly remains un-retrogressing, and this un-retrogressing mind surpasses all Shravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment by observing dependent origination). Good man! If one obtains such a 'Part of Liberation' Dharma, even a small act of giving yields immeasurable results, and the same is true for a small amount of observing precepts and a small amount of hearing the Dharma. Even if such a person is in the three evil realms (hell, hungry ghosts, animals), they will ultimately not suffer like other beings in those realms. If Bodhisattvas obtain such a 'Part of Liberation' Dharma, it is called the 'Land of Subduing'. Why is it called the 'Land of Subduing'? Because all afflictions gradually become weak, it is called 'going against the stream'. Good man! There are four types of people: the first goes with the stream of birth and death, the second goes against the stream of birth and death, the third neither goes with nor against the stream, and the fourth reaches the other shore (Nirvana). Good man! This Dharma is called the 'Land of Softness' for Shravakas, and it is also called the 'Land of Softness' for Bodhisattvas, and it is also called the 'Land of Joy'. Why is it called the 'Land of Joy'? Because one hears the Dharma of non-retrogression, it is called the 'Land of Joy'. Why is one called a Bodhisattva? Because one is constantly aware of the minds of sentient beings. Such a Bodhisattva, even if they know external scriptures, does not uphold them themselves, nor do they teach them to others. Such a Bodhisattva does not belong to humans or gods, and is not included in the five realms (hell, hungry ghosts, animals, humans, gods); this is called the 'Path of Unobstructed Practice'. “Good man! There are four seeds of Bodhi (enlightenment): the first is non-greed for wealth, the second is non-stinginess with one's life, the third is the practice of patience, and the fourth is compassion for sentient beings. Good man! To increase these seeds of Bodhi, there are also five things: the first is not to have a contemptuous thought of oneself, saying 'I cannot attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment)'; the second is not to be disgusted or regretful when one suffers; the third is to diligently practice with vigor, without stopping or resting; the fourth is to relieve sentient beings of immeasurable suffering; and the fifth is to constantly praise the subtle merits of the Three Jewels (Buddha, Dharma, Sangha). When a wise person cultivates Bodhi, they should constantly cultivate these five things. To increase and ignite the seeds of Bodhi, there are also six things: namely, Dana Paramita (perfection of giving), up to Prajna Paramita (perfection of wisdom). These six things increase because of one thing, which is non-negligence; if a Bodhisattva is negligent, they cannot increase these six things.” --------------------------------------------------------------------------------
Chinese
，若不放逸，则能增长。善男子！菩萨求于菩提之时，复有四事：一者、亲近善友，二者、心坚难坏，三者、能行难行，四者、怜愍众生。复有四事：一者、见他得利心生欢喜，二者、常乐称赞他人功德，三者、常乐修集六念处法，四者、勤说生死所有过咎。 “善男子！若有说言，离是八法得菩提者，无有是处。 “善男子！若有菩萨初发无上菩提心时，即得名为无上福田，如是菩萨出胜一切世间之事及诸众生。 “善男子！虽有人言：无量世界有无量佛，然此佛道甚为难得。何以故？世界无边，众生亦尔；众生无边，佛亦如是。假使佛道当易得者，一佛世尊则应化度一切众生！若尔者，世界众生则为有边。善男子！佛出世时，能度九万九那由他人，声闻弟子度一那由他，而诸众生犹不可尽，故名无边。是故我于声闻经说无十方佛。所以者何？恐诸众生轻佛道故。诸佛圣道，非世所摄，是故如来说无虚妄。如来世尊无有妒心，以难得故，说无十方诸佛世尊。善男子！无量众生发菩提心，不能究竟行菩萨道。若人难言：若有现在无量诸佛，何故经中但说过去、未来二世有无量佛，不说现在无量佛耶？善男子！我一国说过去、未来有恒沙佛，现在世中唯一佛耳。善男子！真实义者能得佛道，无量众生 若不放逸，则能增长。善男子！菩萨在追求菩提（菩提：觉悟）的时候，还有四件事要做：第一，亲近善友；第二，内心坚定难以动摇；第三，能够做到常人难以做到的事；第四，怜悯一切众生。还有四件事：第一，看到别人获得利益，内心生起欢喜；第二，常常乐于称赞他人的功德；第三，常常乐于修习六念处法；第四，勤奋宣说生死轮回的所有过失。 善男子！如果有人说，离开这八种方法就能获得菩提，这是不可能的。 善男子！如果菩萨最初发起无上菩提心的时候，就立即可以被称为无上的福田，这样的菩萨超越一切世间的事物和所有众生。 善男子！即使有人说：无量世界有无量佛，然而成佛之道是非常难以获得的。为什么呢？因为世界是无边的，众生也是如此；众生是无边的，佛也是如此。假如成佛之道容易获得，那么一佛世尊就应该能够教化度脱一切众生！如果那样的话，世界上的众生就应该是有数量的。善男子！佛出世的时候，能够度化九万九那由他（那由他：数量单位）的人，声闻弟子度化一那由他，但是众生仍然无法度尽，所以说是无边的。因此我在声闻经中说没有十方佛。为什么呢？是害怕众生轻视佛道。诸佛的圣道，不是世间所能包含的，所以如来说的话没有虚妄。如来世尊没有嫉妒心，因为成佛之道难以获得，所以说没有十方诸佛世尊。善男子！无量众生发起菩提心，却不能最终坚持修行菩萨道。如果有人质疑说：如果现在有无量诸佛，为什么经典中只说过去、未来二世有无量佛，而不说现在有无量佛呢？善男子！我一个国土说过去、未来有恒河沙数那么多的佛，现在世中只有一佛。善男子！真正理解真实义的人才能获得佛道，无量众生