優婆塞戒經卷第一
The Sutra of the Upasaka Precepts, Volume 1
北涼中印度三藏曇無讖譯
Translated by Dharmakṣema, Tripitaka Master from Central India, during the Northern Liang Dynasty
集會品第一
Chapter 1: The Assembly
如是我聞：
This is what I heard:
一時，佛在舍衛國祇樹林中阿那邠坻精舍，與大比丘僧千二百五十人，五百比丘尼，千優婆塞，五百乞兒。
At that time, the Buddha was staying at the Anathapindika Monastery in the Jeta Grove near Shravasti, accompanied by twelve hundred and fifty great bhikkhus, five hundred bhikkhunis, a thousand laymen, and five hundred beggars.
爾時，會中有長者子名曰善生，白佛言：「世尊！外道六師常演說法，教眾生言：『若能晨朝敬禮六方，則得增長命之與財。何以故？東方之土屬于帝釋，有供養者，釋提桓因則為護助。南方之土屬閻羅王，有供養者，彼閻羅王則為護助。西方之土屬婆樓那天，有供養者，彼婆樓那則為護助。北方之土屬拘毘羅天，有供養者，彼拘毘羅則為護助。下方之土屬于火天，有供養者，火天則為護助。上方之土屬于風天，有供養者，彼亦為護。』世尊！佛法之中，頗有如是六方不耶？」
At that time, a young man of good family named Shànshēng (Sudatta) was present in the assembly. He asked the Buddha, "World-Honored One! The six non-Buddhist teachers often teach, telling sentient beings: 'If one respectfully pays homage to the six directions in the morning, one's life and wealth will increase. Why? The eastern direction belongs to Lord Indra; if someone makes offerings there, Indra will protect and aid them. The southern direction belongs to King Yama; if someone makes offerings there, King Yama will protect and aid them. The western direction belongs to the deity Varuna; if someone makes offerings there, Varuna will protect and aid them. The northern direction belongs to the deity Kubera; if someone makes offerings there, Kubera will protect and aid them. The lower direction belongs to the fire deity; if someone makes offerings there, the fire deity will protect and aid them. The upper direction belongs to the wind deity; if someone makes offerings there, the wind deity will also protect them.' World-Honored One! In the Buddha's teaching, is there such a concept of six directions?"
「善男子！我佛法中亦有六方，所謂六波羅蜜。東方則是檀波羅蜜。何以故？始初出者，為出智慧光因緣故。彼東方者屬眾生心，若有眾生能供養彼檀波羅蜜，則為增長壽命與財。南方即是尸波羅蜜。何以故？尸波羅蜜名之為右，若人供養，亦得增長壽命與財。西方即是羼提波羅蜜。何以故？彼西方者名之為後，一切惡法棄於後故，若有供養，則得增長壽命與財。北方即是毘離耶波羅蜜。何以故？北方名號勝諸惡法，若人供養，則得增長壽命與財。下方則是禪波羅蜜。何以故？能正觀察三惡道故，若人供養，亦得增長命之與財。上方即是般若波羅蜜。何以故？上方者即是無上無上故，若有供養，則得增長命之與財。善男子！是六方者，屬眾生心，非如外道六師所說。」
"Good man! In my Buddhist teachings, there are also six directions—namely, the Six Pāramitās. The east is the Pāramitā of Giving (Dāna). Why? Because it is the first step, serving as the cause for the arising of the light of wisdom. The east pertains to the minds of sentient beings. If a sentient being can honor and support this Pāramitā of Giving, it will increase their lifespan and wealth. The south is the Pāramitā of Moral Conduct (Śīla). Why? Because moral conduct is called the 'right' side. If a person honors and supports it, they too will gain increased lifespan and wealth. The west is the Pāramitā of Patience (Kṣānti). Why? The west is called the 'behind,' because all unwholesome dharmas are cast behind. If one honors and supports it, they will gain increased lifespan and wealth. The north is the Pāramitā of Vigor (Vīrya). Why? The north is renowned for surpassing all unwholesome dharmas. If a person honors and supports it, they will gain increased lifespan and wealth. The nadir is the Pāramitā of Meditation (Dhyāna). Why? Because it enables one to rightly contemplate the three lower realms of existence. If one honors and supports it, they too will gain increased lifespan and wealth. The zenith is the Pāramitā of Wisdom (Prajñā). Why? Because the zenith is the unsurpassed, the supreme above all. If one honors and supports it, they will gain increased lifespan and wealth. Good man! These six directions pertain to the minds of sentient beings, and are not like what the six non-Buddhist teachers proclaim."
「如是六方，誰能供養？」
「善男子！唯有菩薩乃能供養。」
「世尊！以何義故名為菩薩？」
世尊，为什么被称为菩萨？
佛言：「得菩提故名為菩薩；菩提性故名為菩薩。」
「世尊！若言得菩提已名為菩薩者，若未供養彼六方時，云何得名為菩薩耶？若以性故名菩薩者，誰有此性？有此性者則能供養，若無性者，則不能供養！是故如來不應說言：彼六方者，屬眾生心。」
「善男子！非得菩提故名菩薩。何以故？得菩提者，名之為佛，未得菩提乃名菩薩；亦非性故名菩薩也。
「善男子！一切眾生無菩提性，如諸眾生無人、天性，師子、虎、狼、狗犬等性；現在世中和合眾善業因緣故，得人、天身，和合不善業因緣故，得師子等畜生之身。菩薩亦爾，和合眾善業因緣故，發菩提心，故名菩薩。若有說言一切眾生有菩薩性者，是義不然。何以故？若有性者，則不應修善業因緣供養六方。善男子！若有性者，則無初心及退轉心；以無量善業因緣故，發菩提心名菩薩性。
「善男子！有諸眾生受行外道，不樂外典顛倒說故，發菩提心；或有眾生住寂靜處，內善因緣，發菩提心；或有眾生觀生死過，發菩提心；或有眾生見惡、聞惡，發菩提心；或有眾生深知自身貪欲、瞋恚、愚癡、慳嫉，為呵責故，發菩提心；或有眾生見諸外道五通神仙，發菩提心；或有眾生欲知世間有邊無邊故，發菩提心；或有眾生見聞如來不思議故，發菩提心；或有眾生生憐愍故，發菩提心；或有眾生愛眾生故，發菩提心。
「善男子！菩提之心，凡有三種，謂下、中、上。若言眾生定有性者，云何說言有三種耶？眾生下心能作中心，中心作上，上心作中，中心作下。眾生勤修無量善法，故能增上；不勤修故，便退為下。若善修進則名不退，若不修進名之為退。一切時中常為一切無邊眾生修集善故，名不退轉；若不如是，是名退轉，如是菩薩則有退心及怖畏心。若一切時中為一切眾生修集善法，得不退轉，是故我記是大喜地，不久當得阿耨多羅三藐三菩提。
「善男子！三種菩提無有定性；若有定性，已發聲聞、緣覺心者，則不能發菩提之心。善男子！譬如眾僧無有定性，是三種性亦復如是。若有說言定有性者，是名外道。何以故？諸外道等無因果故，如自在天非因非果。
「善男子！或有人說菩薩之性，譬如石中定有金性，以巧方便因緣發故，得為金用；菩薩之性亦如是者，是梵志說。何以故？梵志等常言尼拘陀子有尼拘陀樹，眼有火、石，是故梵志無因無果，因即是果，果即是因。尼拘陀子具足而有尼拘陀樹，當知即是梵志因果。是義不然。何以故？因細果麁故。若言眼中定有火者，眼則被燒；眼若被燒，云何能見？眼中有石，石則遮眼；眼若有遮，復云何見？善男子！如梵志說：有即是有，無即是無；無則不生，有不應滅。若言石中有金性者，金不說性，性不說金。善男子！因緣故則有和合，緣和合故本無後有，如梵志言無即永無。是義云何？金合水銀，金則滅壞，若言有，不應滅。是義云何？若說眾生有菩薩性，是名外道，不名佛道。善男子！譬如和合石因緣故而有金用，菩薩之性，亦復如是。眾生有思，名為欲心，以如是欲，善業因緣發菩提心，是則名為菩薩性也。善男子！譬如眾生先無菩提後乃方有，性亦如是先無後有，是故不可說言定有。
「善男子！求大智慧，故名菩薩；欲知一切法真實故、大莊嚴故、心堅固故、多度眾生故、不惜身命故，是名菩薩修行大乘。
「善男子！菩薩有二種：一者、退轉，二者、不退。已修三十二相業者，名不退轉；若未能修，是名為退。復有二種：一者、出家，二者、在家。出家菩薩奉持八重，具足清淨，是名不退；在家菩薩奉持六重，具足清淨，亦名不退。
「善男子！外道斷欲所得福德，勝於欲界一切眾生所有福德；須陀洹人勝於一切外道異見；斯陀含人勝於一切須陀洹果；阿那含人勝於一切斯陀含果；阿羅漢人勝於一切阿那含果；辟支佛人勝於一切阿羅漢果；在家之人發菩提心，勝於一切辟支佛果。出家之人發菩提心，此不為難，在家之人發菩提心，是乃名為不可思議。何以故？在家之人多惡因緣所纏遶故。在家之人發菩提心時，從四天王乃至阿迦膩吒諸天，皆大驚喜，作如是言：『我今已得人天之師。』」