English
If one is not heedless, then one can grow. Good man! When a Bodhisattva seeks Bodhi (Bodhi: enlightenment), there are also four things to do: First, associate with good friends; second, have a firm and unbreakable mind; third, be able to do what is difficult to do; fourth, have compassion for all sentient beings. There are also four things: First, when seeing others gain benefits, generate joy in the heart; second, always be happy to praise the merits of others; third, always be happy to cultivate the Six Recollections; fourth, diligently speak of all the faults of birth and death. Good man! If someone says that one can attain Bodhi by abandoning these eight practices, there is no such possibility. Good man! When a Bodhisattva initially generates the unsurpassed Bodhicitta (Bodhicitta: the mind of enlightenment), they are immediately called an unsurpassed field of merit. Such a Bodhisattva surpasses all worldly affairs and all sentient beings. Good man! Although some say that there are countless Buddhas in countless worlds, the path to Buddhahood is very difficult to attain. Why? Because the worlds are boundless, and so are sentient beings; sentient beings are boundless, and so are Buddhas. If the path to Buddhahood were easy to attain, then one Buddha World-Honored One should be able to teach and liberate all sentient beings! If that were the case, then the sentient beings in the world would be finite. Good man! When a Buddha appears in the world, they can liberate ninety-nine nayutas (nayutas: a unit of measurement) of people, and the Shravaka (Shravaka: Hearer) disciples liberate one nayuta, but sentient beings still cannot be exhausted, so it is called boundless. Therefore, in the Shravaka Sutras, I say that there are no Buddhas in the ten directions. Why? It is because I fear that sentient beings will belittle the Buddha's path. The sacred path of the Buddhas is not contained by the world, so the Tathagata's (Tathagata: 'Thus Gone One', an epithet of the Buddha) words are not false. The Tathagata World-Honored One has no jealousy; because the path to Buddhahood is difficult to attain, it is said that there are no World-Honored Ones in the ten directions. Good man! Countless sentient beings generate Bodhicitta, but cannot ultimately persevere in practicing the Bodhisattva path. If someone questions: If there are countless Buddhas in the present, why do the Sutras only say that there are countless Buddhas in the past and future, and not in the present? Good man! In one of my lands, I say that there are Buddhas as numerous as the sands of the Ganges in the past and future, but there is only one Buddha in the present world. Good man! Those who truly understand the real meaning can attain Buddhahood, countless sentient beings --------------------------------------------------------------------------------
Chinese
修行佛道多有退转，时有一人乃能得度，如庵罗花及鱼子等。 “善男子！菩萨有二种：一者、在家，二者、出家。出家菩萨得解脱分法，是不为难；在家得者，是乃为难。何以故？在家之人，多恶因缘所缠绕故。” 优婆塞戒经三种菩提品第五 善生言：“世尊！如佛所说菩萨二种：一者、在家，二者、出家。菩提三种：一者、声闻菩提，二者、缘觉菩提，三者、诸佛菩提。若得菩提名为佛者，何以故声闻、辟支佛人不名为佛？若觉法性名为佛者，声闻、缘觉亦觉法性，以何缘故不名为佛？若一切智名为佛者，声闻、缘觉亦一切智，复以何故不名为佛？言一切者，即是四谛。” 佛言：“善男子！菩提有三种：一者、从闻而得，二者、从思惟得，三者、从修而得。声闻之人从闻得故，不名为佛；辟支佛人从思惟已少分觉故，名辟支佛；如来无师，不依闻、思，从修而得觉悟一切，是故名佛。善男子！了知法性，故名为佛。法性二种：一者、总相，二者、别相。声闻之人，总相知故不名为佛；辟支佛人同知总相，不从闻故，名辟支佛，不名为佛；如来世尊，总相、别相一切觉了，不依闻、思，无师独悟，从修而得，故名为佛。善男子！如来世尊缘智具足，声闻、缘觉虽知四谛，缘智不具，以 现代汉语译本：修行佛道的人很多都会退转，往往只有一个人最终能够得度，就像庵罗树的花和鱼卵一样稀少。（庵罗花：一种花名） ‘善男子！菩萨有两种：一种是在家的，一种是出家的。出家的菩萨容易获得解脱分法，这不难做到；在家的菩萨获得解脱分法，那就很难了。为什么呢？因为在家的人，常常被各种恶劣的因缘所缠绕。’ 《优婆塞戒经》三种菩提品第五 善生问道：‘世尊！正如您所说，菩萨有两种：一种是在家的，一种是出家的。菩提有三种：一种是声闻菩提，一种是缘觉菩提，一种是诸佛菩提。如果获得菩提就称为佛，那么为什么声闻和辟支佛（辟支佛：又名缘觉，不依师教，自己悟道的修行者）不能称为佛呢？如果觉悟法性就称为佛，那么声闻和缘觉也觉悟了法性，因为什么缘故不能称为佛呢？如果一切智（一切智：对一切事物都能彻底了解的智慧）就称为佛，那么声闻和缘觉也具有一切智，又因为什么缘故不能称为佛呢？所谓一切，就是指四谛（四谛：佛教的基本教义，包括苦、集、灭、道）。’ 佛说：‘善男子！菩提有三种：一种是从听闻而得，一种是从思惟而得，一种是从修行而得。声闻之人从听闻而得，所以不能称为佛；辟支佛之人从思惟后少部分觉悟，所以称为辟支佛；如来（如来：佛的称号之一）没有老师，不依赖听闻和思惟，从修行而获得觉悟一切，所以称为佛。善男子！了知法性，所以称为佛。法性有两种：一种是总相，一种是别相。声闻之人，只知道总相所以不能称为佛；辟支佛之人同样知道总相，但不从听闻而得，所以称为辟支佛，但不能称为佛；如来世尊，总相和别相全部觉悟了，不依赖听闻和思惟，没有老师独自领悟，从修行而得，所以称为佛。善男子！如来世尊缘智具足，声闻和缘觉虽然知道四谛，但缘智不具足，因此不能成佛。’
English
English version: Those who practice the Buddha's path often regress, and only one person may eventually attain liberation, like the flowers of the Amalaka tree (Amalaka: a type of fruit tree) and fish eggs, which are rare. 'Good man! There are two types of Bodhisattvas: one is a householder, and the other is a renunciate. It is not difficult for a renunciate Bodhisattva to obtain the Dharma of liberation; it is difficult for a householder to obtain it. Why? Because householders are often entangled in various evil conditions.' Upasaka Precept Sutra, Chapter 5: Three Kinds of Bodhi Shansheng asked: 'World Honored One! As you said, there are two types of Bodhisattvas: one is a householder, and the other is a renunciate. There are three types of Bodhi: one is Sravaka Bodhi, one is Pratyekabuddha Bodhi, and one is the Bodhi of all Buddhas. If attaining Bodhi is called becoming a Buddha, then why are Sravakas (Sravaka: disciple who learns from the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha: also known as a self-enlightened Buddha, who attains enlightenment without a teacher) not called Buddhas? If realizing the Dharma-nature is called becoming a Buddha, then Sravakas and Pratyekabuddhas also realize the Dharma-nature, so why are they not called Buddhas? If all-knowing wisdom (all-knowing wisdom: the wisdom to thoroughly understand all things) is called becoming a Buddha, then Sravakas and Pratyekabuddhas also possess all-knowing wisdom, so why are they not called Buddhas? The term 'all' refers to the Four Noble Truths (Four Noble Truths: the basic teachings of Buddhism, including suffering, its origin, its cessation, and the path to its cessation).' The Buddha said: 'Good man! There are three types of Bodhi: one is obtained through hearing, one is obtained through thinking, and one is obtained through practice. Sravakas obtain it through hearing, so they are not called Buddhas; Pratyekabuddhas obtain partial enlightenment after thinking, so they are called Pratyekabuddhas; the Tathagata (Tathagata: one of the titles of the Buddha) has no teacher, does not rely on hearing or thinking, and attains complete enlightenment through practice, so he is called a Buddha. Good man! Knowing the Dharma-nature is why one is called a Buddha. There are two types of Dharma-nature: one is the general characteristic, and the other is the specific characteristic. Sravakas only know the general characteristic, so they are not called Buddhas; Pratyekabuddhas also know the general characteristic, but they do not obtain it through hearing, so they are called Pratyekabuddhas, but they are not called Buddhas; the Tathagata, the World Honored One, fully realizes both the general and specific characteristics, does not rely on hearing or thinking, attains enlightenment independently without a teacher, and obtains it through practice, so he is called a Buddha. Good man! The Tathagata, the World Honored One, has complete wisdom of conditions, while Sravakas and Pratyekabuddhas, although they know the Four Noble Truths, do not have complete wisdom of conditions, so they cannot become Buddhas.' --------------------------------------------------------------------------------
Chinese
是义故，不得名佛；如来世尊缘智具足，故得名佛。 “善男子！如恒河水，三兽俱渡，兔、马、香象。兔不至底，浮水而过；马或至底，或不至底；象则尽底。恒河水者，即是十二因缘河也。声闻渡时，犹如彼兔；缘觉渡时，犹如彼马；如来渡时，犹如香象，是故如来得名为佛。声闻、缘觉虽断烦恼，不断习气，如来能拔一切烦恼、习气根原，故名为佛。善男子！疑有二种：一、烦恼疑，二、无记疑。二乘之人断烦恼疑，不断无记；如来悉断如是二疑，是故名佛。 “善男子！声闻之人厌于多闻，缘觉之人厌于思惟，佛于是二心无疲厌，故名为佛。善男子！譬如净物，置之净器，表里俱净；声闻、缘觉智虽清净而器不净，如来不尔，智器俱净，是故名佛。善男子！净有二种：一者、智净，二者、行净。声闻、缘觉虽有净智，行不清净；如来世尊智、行俱净，是故名佛。善男子！声闻、缘觉其行有边，如来世尊其行无边，是故名佛。善男子！如来世尊能于一念破坏二障：一者、智障，二者、解脱障，是故名佛。如来具足智因、智果，是故名佛。 “善男子！如来出言，无二无谬，亦无虚妄，智慧无碍，乐说亦尔，具足因智、时智、相智，无有覆藏，不须守护，无能说过，悉知一切众生烦恼起结因缘 现代汉语译本：因为这个原因，不能被称为佛；如来世尊因为智慧圆满具足，所以才被称为佛。 ‘善男子！如同恒河水，三种动物一起渡河，分别是兔子、马和香象（指大象）。兔子不能到达河底，只是浮在水面过河；马有时能到达河底，有时不能；而大象则能完全到达河底。这恒河水，就是十二因缘（佛教基本理论，解释生命流转的过程）之河。声闻（听闻佛陀教诲而证悟的修行者）渡河时，就像那兔子；缘觉（通过自身努力觉悟的修行者）渡河时，就像那马；如来（佛陀的称号之一）渡河时，就像那香象，所以如来才被称为佛。声闻、缘觉虽然断除了烦恼，但没有断除习气（长期养成的习惯性行为和思维模式），如来能够彻底拔除一切烦恼和习气的根源，所以被称为佛。善男子！疑惑有两种：一是烦恼疑，二是无记疑（无法确定是善是恶的疑惑）。二乘（声闻乘和缘觉乘）之人断除了烦恼疑，但没有断除无记疑；如来能够全部断除这两种疑惑，所以被称为佛。 ‘善男子！声闻之人厌倦多闻，缘觉之人厌倦思惟，佛对于这两者都没有疲倦厌烦，所以被称为佛。善男子！譬如干净的东西，放在干净的容器里，内外都干净；声闻、缘觉的智慧虽然清净但容器不干净，如来不是这样，智慧和容器都清净，所以被称为佛。善男子！清净有两种：一是智净（智慧清净），二是行净（行为清净）。声闻、缘觉虽然有清净的智慧，但行为不清净；如来世尊智慧和行为都清净，所以被称为佛。善男子！声闻、缘觉的行为有局限，如来世尊的行为没有边际，所以被称为佛。善男子！如来世尊能够在一念之间破坏两种障碍：一是智障（阻碍智慧的障碍），二是解脱障（阻碍解脱的障碍），所以被称为佛。如来具足智慧的因和智慧的果，所以被称为佛。 ‘善男子！如来说出的话，没有二义，没有谬误，也没有虚妄，智慧没有阻碍，乐于说法也是这样，具足因智（了解原因的智慧）、时智（了解时机的智慧）、相智（了解现象的智慧），没有隐藏，不需要守护，没有人能胜过，完全知晓一切众生烦恼生起和纠结的原因。’