English
He prepared eighty thousand gold plates filled with silver grains; eighty thousand silver plates filled with gold grains; eighty thousand calves; eighty thousand milk cows, each cow having only one calf, each cow producing one 'hu' of milk per day, their bodies covered with white silk, adorned with golden horns and silver hooves; eighty thousand maidens with beautiful appearances, adorned with gold and jeweled necklaces, each woman having a maidservant, providing service, all being clean and pure. Each of these women had a bed, some made of gold, some of silver, lapis lazuli, crystal, ivory, or fragrant wood, with various kinds of mats laid on top; eighty thousand ox carts, eighty thousand elephants and horses, and countless treasures and jewels in the storehouses. 。如是等物悉庄严已，而作是念：“今是施物将无少耶？” 尔时，菩萨为诸婆罗门说如是言：“汝等当知，我今集聚如是种种金银、女人、车乘、象马、仓谷、珍宝，正为汝等，幸可少时寂然无言，听我所愿，然后随意共分而去。” 尔时，一切诸婆罗门寂然无声。是时，菩萨为诸众生自谏其心：“汝心所作常求果报，犹如猕猴入于稠林。”而说偈言： “我今所布施， 普为诸众生， 如是之布施， 实不望其报。 愿悉施众生， 等受于快乐， 以汝贪善故， 久在于天上， 亦以贪恶故， 久住于地狱。 复以贪着故， 作此大施主， 或作贫穷人， 或行于大施， 或时以自在， 守财而悭贪， 或以自在故， 自坠于贫苦。 或复以纵逸， 久在于生死， 轮转无穷已， 犹如轮转地。 我在久远来， 随顺敬事汝， 虽作如是事， 不能今汝喜， 汝令当安住， 不动寂静中， 我今所布施， 悉为诸众生。” 尔时，毗罗摩菩萨即以右手执持澡灌，以大慈悲熏修其心，怜愍一切诸众生故，涕泣流泪而作是念：“我今所施，不为梵王、摩醯首罗、释提桓因，假使更有胜是三者，亦不悕求；唯求佛道，欲利众生断诸烦恼。我今当舍己身、妻子、奴婢、仆使、珍宝、舍宅，唯求解脱，不求生死 像这样把所有东西都装饰好后，他心想：‘现在要布施的东西会不会太少了呢？’ 那时，菩萨对婆罗门们说：‘你们应当知道，我今天聚集了这么多金银、女人、车乘、象马、谷仓、珍宝，正是为了你们。希望你们能暂时安静下来，听我说完我的愿望，然后就可以随意分取这些东西离开了。’ 那时，所有的婆罗门都安静下来，没有发出声音。这时，菩萨为了众生而自我劝诫内心：‘你的心所做的事情总是追求回报，就像猴子进入茂密的树林一样。’于是说了偈语： ‘我今天所布施，普遍为了众生，这样的布施，实在不期望回报。 愿把一切都施给众生，让他们平等地享受快乐，因为你贪恋善，所以长久地在天上，也因为你贪恋恶，所以长久地住在地狱。 又因为你贪着，所以有时成为大施主，有时成为贫穷的人，有时行大布施，有时因为自在而守财吝啬，有时因为自在而让自己陷入贫困。 有时因为放纵，长久地在生死中，轮转没有穷尽，就像轮子转动一样。 我从很久以前，就顺从你、敬奉你，即使做了这些事，也不能让你高兴，你应当安住在不动寂静之中，我今天所布施，都是为了众生。’ 那时，毗罗摩菩萨就用右手拿着澡罐，用大慈悲心熏修自己的心，怜悯一切众生，流着眼泪心想：‘我今天所布施，不是为了梵天、摩醯首罗、释提桓因，即使有比这三者更殊胜的，我也不希求；我只求佛道，想要利益众生，断除一切烦恼。我今天应当舍弃自身、妻子、奴婢、仆人、珍宝、房屋，只求解脱，不求生死。’ Having adorned all things in this manner, he thought, 'Could it be that the things I am about to give are too few?' At that time, the Bodhisattva said to the Brahmins, 'You should know that I have gathered all these gold, silver, women, carriages, elephants, horses, granaries, and treasures for you. I hope you can be quiet for a moment and listen to my wish, and then you can freely divide these things and leave.' At that time, all the Brahmins became silent and made no sound. Then, the Bodhisattva admonished his own heart for the sake of all beings, saying, 'Your heart always seeks rewards for what it does, like a monkey entering a dense forest.' And he spoke in verse: 'What I give today, is universally for all beings, such giving, I truly do not expect any reward. I wish to give everything to all beings, so that they may equally enjoy happiness, because you are greedy for good, you have long been in the heavens, and because you are greedy for evil, you have long dwelt in hell. And because you are attached, sometimes you become a great benefactor, sometimes a poor person, sometimes you give great alms, sometimes you are free and hoard wealth, sometimes you are free and fall into poverty. Sometimes because of indulgence, you have long been in the cycle of birth and death, endlessly revolving, like a wheel turning. From a long time ago, I have followed and served you, even if I have done these things, I cannot make you happy, you should dwell in stillness and tranquility, what I give today, is all for the sake of all beings.' At that time, Bodhisattva Viroma held the water vessel in his right hand, cultivated his mind with great compassion, and out of pity for all beings, wept tears and thought, 'What I give today is not for Brahma, Mahesvara, or Sakra, even if there were someone more superior than these three, I would not seek it; I only seek the path of Buddhahood, wanting to benefit all beings and cut off all afflictions. Today I should give up my body, wife, slaves, servants, treasures, and houses, only seeking liberation, not seeking birth and death.' 。我今所施柔软女人，愿诸众生于未来世，悉得断除所有贪欲；今我所施五种牛味，愿诸众生，于未来世常能惠施他人法味；今我所施如是敷具，愿诸众生，于未来世悉得如来金刚坐处；我今所施种种珍宝，愿诸众生，于未来世悉得如来七菩提宝。”作是语已，从上坐所循行澡水，而水不下，犹如悭人不肯布施。 尔时，菩萨即作是念：“今此澡水何缘不下？”复作是念：“将非我愿，未来之世不得成耶？谁之遮制令水不下，将非此中无有大德，其余不应受我供耶？或我所施不周普耶？或是我仆使不欢喜耶？将非此中有杀生耶？我今定知不困众生，我今所施亦是时施，亦不观采是受非受。而此灌水何缘不下？” 尔时，菩萨见婆罗门为此诸女生贪嫉心，而起瞋恨，各各说言：“彼女端正，我应取之，汝不应取。彼牛肥壮，我应取之，汝不应取。”金银盘粟，乃至珍宝，亦复如是。 尔时，菩萨见诸婆罗门贪心诤物，互相瞋恚，即作是言：“是诸受者，贪欲、瞋恚、愚痴、乱心不能堪受，如是供养如车轴折，辐辋破坏不任运载，我亦如是。种子良善而田薄恶，以此受者，心不善故令是澡水不肯流下，我今虽作如是布施，亦无有人教我令发阿耨多罗三藐三菩提心，而我自为一切众生故发是心。今当自试，若我审能愍众生者，灌水当下。”即以左手执罐泻之，水即流下菩萨右手。 诸婆罗门见是事已，各生惭愧，离所施物修行梵行，诸婆罗门寻共稽首，求请菩萨以为和尚 现代汉语译本：我今天布施这些柔软的衣物给女人，愿一切众生在未来世，都能断除所有的贪欲；今天我布施这五种牛的美味，愿一切众生，在未来世常常能够惠施他人佛法的滋味；今天我布施这些卧具，愿一切众生，在未来世都能得到如来的金刚座；我今天布施种种珍宝，愿一切众生，在未来世都能得到如来的七菩提宝。’说完这些话后，他从座位上起身，用澡水洗手，但是水却不往下流，就像吝啬的人不肯布施一样。 这时，菩萨就想：‘现在这澡水为什么不往下流呢？’又想：‘难道是我的愿望，未来世不能实现吗？是谁在阻碍让水不往下流，难道是这里没有大德，其他人不应该接受我的供养吗？或者是我布施的不够普遍吗？或者是我的仆人不高兴吗？难道这里有杀生吗？我确定我没有困扰众生，我今天所布施的也是适时的布施，也不分别谁应该接受谁不应该接受。但是这灌水为什么不往下流呢？’ 这时，菩萨看到婆罗门因为这些女子而生起贪嫉之心，并且生起嗔恨，各自说：‘那个女子端正，我应该娶她，你不应该娶。那头牛肥壮，我应该取它，你不应该取。’金银盘粟，乃至珍宝，也是这样。 这时，菩萨看到这些婆罗门因为贪心争夺财物，互相嗔恨，就说：‘这些接受供养的人，贪欲、嗔恨、愚痴、心乱，不能够承受，这样的供养就像车轴断裂，车轮辐条损坏，不能够运载一样，我也是这样。种子虽然良善，但是田地贫瘠，因为这些接受供养的人，心不善良，所以让这澡水不肯流下，我今天虽然做了这样的布施，也没有人教我发阿耨多罗三藐三菩提心，而我为了所有众生自己发了这样的心。现在应当自己试验一下，如果我真的能够怜悯众生，灌水就会流下。’于是用左手拿着罐子倒水，水就流到菩萨的右手上。 这些婆罗门看到这件事后，都感到惭愧，放弃所施之物，修行梵行，这些婆罗门随即一起叩头，请求菩萨作为他们的和尚。 English version: 'Today, I offer these soft garments to women, may all sentient beings in future lives be able to cut off all greed; today I offer these five flavors of cow's milk, may all sentient beings in future lives always be able to bestow upon others the taste of the Dharma; today I offer these bedding items, may all sentient beings in future lives be able to obtain the Vajra seat of the Tathagata; today I offer various treasures, may all sentient beings in future lives be able to obtain the seven Bodhi treasures of the Tathagata.' After saying these words, he rose from his seat and washed his hands with bathwater, but the water did not flow down, just like a miser who is unwilling to give. At this time, the Bodhisattva thought: 'Why is this bathwater not flowing down now?' He also thought: 'Could it be that my vows will not be fulfilled in the future? Who is obstructing the water from flowing down? Could it be that there are no virtuous ones here, and others should not receive my offerings? Or is it that my offerings are not universal enough? Or are my servants unhappy? Could it be that there is killing here? I am certain that I have not troubled sentient beings, and what I offer today is also timely, and I do not distinguish who should receive and who should not. But why is this water not flowing down?' At this time, the Bodhisattva saw the Brahmins developing jealousy and hatred for these women, each saying: 'That woman is beautiful, I should take her, you should not take her. That cow is fat, I should take it, you should not take it.' The same was true for gold and silver plates, grains, and even treasures. At this time, the Bodhisattva saw these Brahmins fighting over possessions out of greed, and hating each other, and said: 'These recipients, with their greed, hatred, ignorance, and confused minds, are unable to bear it. Such offerings are like a broken axle, with damaged spokes and rims, unable to carry a load, and I am the same. Although the seed is good, the field is poor. Because these recipients have unkind hearts, they cause the bathwater not to flow down. Although I have made such offerings today, no one has taught me to generate the mind of Anuttara-samyak-sambodhi, but I have generated this mind for the sake of all sentient beings myself. Now I should test myself. If I am truly able to have compassion for sentient beings, the water will flow down.' Then, he held the jar with his left hand and poured the water, and the water flowed onto the Bodhisattva's right hand. When the Brahmins saw this, they all felt ashamed, abandoned the offered items, and practiced pure conduct. The Brahmins then bowed their heads together, requesting the Bodhisattva to be their teacher. 。菩萨怜愍即便受之，教令修学四无量心，以是因缘命终即得生梵天上，令无量众生发阿耨多罗三藐三菩提心。菩萨摩诃萨行檀波罗蜜时，不见此是福田此非福田，亦不分别多亲少疑。是故菩萨若布施时，或多、或少、或好、或恶，应以一心清净奉上，莫于受者生下劣心。 菩萨本缘经一切施品第二 一切诸菩萨， 为利众生故， 舍弃己身命， 犹如草粪秽。 如我曾闻： 过去有王，名一切施；是王初生，即向父母说如是言：“我于一切无量众生，尚能弃舍所重身命，况复其余外物珍宝。”是故父母敬而重之，为立名字，字一切施。从其初生，身与行施，渐渐增长，譬如初月至十五日。其后不久父王崩背，即承洪业霸治国土，如法化民不抂万姓，拥护自身不豫他事，终不侵陵他余邻国。邻国若故来讨罚之，希能擒获，救摄贫民给施以财，恭敬沙门婆罗门等。常以净手施众生食，口常宣唱与是人衣、与是人食、及与财宝，爱护是人、瞻视是人。 尔时，菩萨常行如是善布施，时邻国人民闻王功德，悉来归化，其土充满间无空处，犹如山顶暴涨之水，流注沟坑溪涧深处；亦如半月海水潮出，其国外来归化之民，充满侧塞，亦复如是。其余邻国渐失人民，各生瞋恨，即共集议，当共往讨。作是议已，寻严四兵来向其国。 尔时，边方守御之人，远来白王：“邻国怨贼今已相逼，犹如暴风黑云恶雨。”王即告言：“卿等不应恼乱我心 现代汉语译本：菩萨以怜悯之心接受布施，并教导受施者修习四无量心。以此因缘，受施者命终后便能往生梵天，并使无量众生发起无上正等正觉之心。菩萨摩诃萨在行布施波罗蜜时，不分别这是福田，那不是福田，也不分别亲疏远近。因此，菩萨在布施时，无论布施之物是多是少，是好是坏，都应以一心清净地奉献，不要对受施者产生轻视之心。 一切诸菩萨，为了利益众生，舍弃自己的身命，如同舍弃草粪污秽之物。 我曾听闻： 过去有一位国王，名叫一切施。这位国王刚出生时，就对父母说：‘我对于一切无量众生，尚且能够舍弃珍贵的生命，更何况是身外之物和珍宝呢？’因此，他的父母敬重他，为他取名为一切施。从他出生开始，他的身形和布施的行为都逐渐增长，就像初月到十五日一样。不久之后，他的父王去世，他继承王位，治理国家，依法教化百姓，不冤枉任何一个人，保护自己，不参与其他事务，也从不侵犯其他邻国。如果邻国无故来攻打他，他希望能擒获他们，救济贫民，给予他们财物，恭敬沙门和婆罗门等。他经常用干净的手给众生食物，口中常说：‘给这个人衣服，给这个人食物，给这个人财宝，爱护这个人，照顾这个人。’ 当时，菩萨经常行这样的善布施。邻国的人民听到国王的功德，都来归附，他的国土充满人民，没有空隙，就像山顶暴涨的洪水，流向沟渠溪涧深处；也像半月海水涨潮一样，从国外来归附的人民，充满拥挤，也是如此。其他邻国逐渐失去人民，各自产生嗔恨，于是共同商议，要一起攻打他。商议完毕后，立即整顿军队，向他的国家进发。 当时，边境的守卫人员，远远地来禀告国王：‘邻国的怨敌现在已经逼近，就像暴风、黑云和恶雨一样。’国王就告诉他们：‘你们不应该扰乱我的心。’ English version: Bodhisattvas, with compassion, accept offerings and teach those who receive them to cultivate the four immeasurable minds. Through this cause, those who receive offerings are reborn in the Brahma heavens after death, and they inspire countless beings to develop the mind of Anuttara-samyak-sambodhi. When Bodhisattvas Mahasattvas practice the perfection of giving (Dana Paramita), they do not distinguish between fields of merit and non-fields of merit, nor do they differentiate between close and distant relationships.