English
May it be so. Thus, earnestly praying in this way, and possessing a mind of benefit, possessing a gentle mind, possessing a workable mind, possessing a peaceful mind, possessing a tamed mind, possessing a mind of near peace, possessing a soft mind, possessing a loving mind, possessing a mind without turbidity, possessing a mind without deceit, this is one who is skilled in discernment and possesses faith. That is, to have faith in the lineage of the Buddhas, the Tathagatas, the Arhats, the Perfectly Awakened Ones, who have perfectly accomplished the past practices; to have faith in the correct gathering of the Paramitas; to have faith in the correct accomplishment of the Bhumis, and the manifestation of extraordinary transformations; to have faith in the accomplishment of extraordinary transformations; to have faith in the complete accomplishment of the Powers; to have faith in the complete accomplishment of Fearlessness; to have faith in the non-appropriation of the unmixed Dharmas of the Buddha; to have faith in the inconceivable Dharmas of the Buddha; to have faith in the manifestation of the Buddha's realm without beginning or end; to have faith in following the immeasurable conduct of the Tathagatas; to have faith in the complete accomplishment of the Fruit; in short, to have faith in all the conduct of the Bodhisattvas, and the blessings manifested between the Bhumi of the Tathagatas and Wisdom. Furthermore, they think thus: These Buddha Dharmas are so vast, so profound, so solitary, so peaceful, so empty, so signless, so wishless, so stainless, so unattached, so immeasurable. The Buddha Dharmas are so great, yet these ordinary beings have a lineage of falling into evil views, their minds are completely covered by the darkness of ignorance and dimness, their minds are filled with the conceptualizations of raising the banner of pride, and their minds are intimidated by the net of desire, and they follow the density of deceit and flattery.
Chinese
行使贪欲之心，以及怀有恶意、嫉妒和吝啬之心的众生，由于这些烦恼的普遍束缚，在轮回的道路上不断产生关联。沉溺于贪婪、仇恨和无知的行为堆积如山，被愤怒和怨恨点燃的心灵之火，以及伴随颠倒认知的行为不断显现。与欲望和贪恋的无明，以及深刻的见解和习气相关的意识，以及意和识的种子，就像这样：在三界之中，名与色同时产生，无有分别地显现，从而显现出轮回痛苦的幼苗。名与色逐渐增长，导致六处（六根）的聚集。六处产生后，相互接触和结合，从而显现出感觉。在体验感觉的同时，又不断地对其产生强烈的喜悦，从而使贪爱和执取不断增长。执取不断增长，导致存在的普遍产生。存在的普遍产生导致出生、衰老、死亡、悲伤、哭泣、痛苦、不悦和烦恼的产生。因此，这些众生的痛苦之集合，无我且无我所，空虚且无实质，没有心识，如同草木、墙壁、土堆、空洞的眼睛一般显现，他们对此也无法理解。因此，菩萨见到这些众生如此与痛苦之集合无法分离，因此，他的大悲心得以增长，心想：这些众生是我应当救护的，是我应当解脱的，是我应当让他们享受极乐的。因此，他的大慈心得以增长。诸位佛子！如此，具有如此慈悲之心的菩萨，以殊胜的意乐安住于菩萨初地之时，完全舍弃了对一切事物的吝惜之心，以对佛陀智慧的虔诚和巨大的信心，极其重视伟大的布施。
English
The minds that engage in greed, and beings with malice, jealousy, and stinginess, due to the universal bonds of these afflictions, constantly create connections that arise in the course of samsara. Actions that indulge in greed, hatred, and ignorance accumulate like mountains, the flames of the mind ignited by anger and resentment, and actions accompanied by inverted perceptions constantly manifest. The consciousness associated with the ignorance of desire and craving, and with profound views and habitual tendencies, and the seeds of mind and consciousness, are like this: In the three realms, name and form arise simultaneously, appearing without distinction, thereby manifesting the sprout of the suffering of rebirth. Name and form gradually increase, leading to the aggregation of the six sense bases. When the six sense bases arise, they touch and combine with each other, thereby manifesting feeling. While experiencing feeling, one repeatedly and intensely delights in it, thereby causing craving and attachment to grow continuously. As attachment grows continuously, it leads to the universal arising of existence. The universal arising of existence leads to the arising of birth, aging, death, sorrow, weeping, pain, displeasure, and turmoil. Therefore, the aggregate of suffering of these beings, without self and without what belongs to self, empty and without essence, without consciousness, appearing like grass and trees, walls, mounds, empty eyes, they are unable to comprehend this. Therefore, when the Bodhisattva sees these beings unable to separate from such an aggregate of suffering, his great compassion increases, thinking: These beings are those I should protect, those I should liberate, those I should make to enjoy supreme bliss. Therefore, his great love increases. O sons of the Victorious Ones! Thus, the Bodhisattva with such a heart of compassion, with a superior intention, when abiding on the first Bodhisattva ground, completely abandons the mind of being attached to all things, and with devotion to the wisdom of the Buddha and great faith, greatly values great generosity.
Chinese
行施，即是像这样，像这样：财物和谷物的仓库、粮仓全部施舍，或者黄金和珍宝、珍珠和琉璃、宝石希拉和珊瑚、白银和赛莱布拉姆全部施舍，或者珍宝的装饰和飘带全部施舍，或者马和象、车辆和步辇、坐骑全部施舍，或者男仆和女仆全部施舍，或者村庄和城市、国土和宫殿眷属、国王的住所全部施舍，或者食用树木的园林和苦行的森林、寺庙全部施舍，或者妻子和儿子、女儿全部施舍，或者可爱而悦意的所有事物全部施舍，或者头和耳朵、手脚和眼睛、肢体的精华和身体全部施舍，或者对于应该施舍的那些事物，全部做到没有贪恋，以对佛陀智慧的信仰和信奉之心全部施舍。如此，当菩萨安住于这第一地时，就极大地行持广大的布施。他像那样具有慈爱和悲悯以及布施的意念，为了完全救护一切有情，再三地寻求和致力于世间和出世间的意义。 当他像那样完全寻求和致力于意义时，不会生起完全厌倦的心。因此，他的完全不厌倦的心会显现。由于没有完全的厌倦，所以对一切论典都没有畏惧。因此，他对于一切论典都非常精通。他具有那样的论典，以非常通达应作和不应作的智慧，对于上等、中等和下等的有情，以信奉的方式，如其所是和如何适宜，尽其所能地从内心深处努力获得真实。努力精进。因此，他是知世间的。由于知世间，所以在适当的时间和限度内行事，并且由于知惭有愧，心思极其庄严，所以为了自己和他人而精进努力。因此，他是知惭有愧的。对于那些行为也乐于实行。
English
He practices generosity, that is, like this, like this: giving away all wealth and granaries, storehouses, or giving away gold and jewels, pearls and lapis lazuli, precious shila and coral, silver and salabram, or giving away precious ornaments and tassels, or horses and elephants, vehicles and palanquins, mounts, or giving away male and female servants, or giving away villages and cities, lands and palace retinues, the king's residence, or giving away orchards of edible trees and forests of asceticism, temples, or giving away wives and sons and daughters, or giving away all lovely and pleasing things, or giving away the essence of the head and ears, hands and feet, eyes and limbs, and the entire body, or for those things that should be given away, he does not have any attachment to them, and gives them all away with faith and devotion in the wisdom of the Buddha. Thus, when the Bodhisattva dwells on this first ground, he greatly practices great generosity. He, in that way, possesses thoughts of love and compassion and generosity, and in order to completely protect all sentient beings, again and again seeks and strives for the meaning of the worldly and the transcendent. When he completely seeks and strives for meaning in that way, he does not generate a mind of complete weariness. Therefore, his mind of complete non-weariness manifests. Because there is no complete weariness, there is no fear of all treatises. Therefore, he is very knowledgeable in all treatises. He possesses such treatises, and with the wisdom of thoroughly understanding what should be done and what should not be done, for sentient beings of superior, middling, and inferior levels, in a manner of faith, as it is and as it is appropriate, he strives from the depths of his heart to attain reality as much as he can. He strives diligently. Therefore, he is the knower of the world. Because he knows the world, he acts appropriately in due time and measure, and because he knows shame and has scruples, his mind is extremely adorned, so he strives diligently for the sake of himself and others. Therefore, he knows shame and has scruples. He is also happy to engage in those actions.
Chinese
是故，彼获得不可逆转且不可退却的精进和力量之势。如是，彼之喜悦之力和势完全生起。因获得喜悦之力和势，故彼精进供养和承事如来，且对教法亦极殷勤。如是，彼完全清净之法如下：即，信心和悲悯，慈爱和布施，无有厌倦，通晓声明，通晓世间，有惭且知耻，喜悦之力之势，以及完全生起供养和承事如来之殷勤。如是，当彼安住于菩萨之地——极喜地时，以广大之见地和愿力之势，众多佛陀将显现。以广大之见地和愿力之势，成百上千之佛陀，成千上万之佛陀，成百千之佛陀，成百千万之佛陀，无数之佛陀，无数百千之佛陀，无数千万之佛陀，无数百千万之佛陀，以及无数亿兆百千万之佛陀将显现。 彼见彼等如来、阿罗汉、正等觉佛陀后，以广大之心承事之，恭敬之，尊重之，供养之。亦献上衣服、食物、卧具、医药及资具，且完全献上菩萨安乐之所有资具。亦如理供养僧伽之众，且将彼等善根回向于无上正等菩提。如是，彼以供养彼等佛陀薄伽梵，而现前成就令有情成熟之事。彼以摄事之布施和爱语二者为主，而令有情成熟。彼以信解之力和势，亦能成办以上二种摄事。
English
Therefore, they fully attain the vigor and power of irreversible and non-relapsing diligence. Thus, their strength and power of joy are fully generated. Having fully attained the strength and power of joy, they diligently worship and serve the Tathagatas, and are also extremely diligent in the teachings. Thus, their Dharma for completely purifying the ground is as follows: namely, faith and compassion, loving-kindness and generosity, without weariness, knowing the scriptures, knowing the world, having shame and knowing disgrace, the strength of the power of joy, and the diligence of worshiping and serving the Tathagatas is fully generated. Thus, when they abide in this Bodhisattva ground, the Extremely Joyful, many Buddhas will appear due to the vast view and the power of aspiration. Due to the vast view and the power of aspiration, hundreds of thousands of Buddhas, thousands of thousands of Buddhas, hundreds of thousands of Buddhas, hundreds of millions of Buddhas, countless Buddhas, countless hundreds of thousands of Buddhas, countless thousands of thousands of Buddhas, countless hundreds of millions of Buddhas, and countless billions of hundreds of thousands of Buddhas will appear. Having seen those Tathagatas, Arhats, Perfectly Complete Buddhas, they serve them with a vast mind, respect them, honor them, and make offerings to them. They also offer clothing, food, bedding, medicine for ailments, and implements, and completely offer all the implements of the Bodhisattva's happiness. They also properly make offerings to the Sangha assembly, and dedicate those roots of virtue to the unsurpassed, perfectly complete enlightenment. Thus, by worshiping those Buddhas, the Bhagavatas, they manifestly accomplish the task of ripening sentient beings. They ripen sentient beings mainly through the two objects of gathering, generosity and pleasing speech. With the power and strength of their faith, they can also accomplish the above two objects of gathering.