Chinese
精进波罗蜜，利益众生如是说。 倘若听闻他人语恶言粗时， 菩萨智者喜悦自安乐。 谁说谁听何人为何事， 具足殊胜忍辱度，是为贤者。 何菩萨具足忍辱之善法， 何者以三千世界珍宝充满而供养世间怙主， 诸佛与阿罗汉、独觉作供养， 布施之聚亦不及忍辱之福德。 安住忍辱之身得清净， 三十二相及威力，力量无边。 为众生宣说甚深之法， 此乃忍辱者，能令众生欢喜之善巧。 若有众生取旃檀木片， 极恭敬涂于菩萨之身时， 另有众生以火把掷向其头，于此二者， 应生平等之心。 菩萨智者如是行忍辱， 发心并将此善根回向无上菩提， 英雄以忍辱于一切世间，胜过阿罗汉， 独觉及众多有情界。 修忍辱者应如是发心， 地狱、畜生、阎罗世界，痛苦甚多， 因贪欲之因，无力感受损害， 为菩提之故，为何不忍受？ 鞭杖、刀剑、杀害、捆绑及殴打， 断头、割耳、截手足鼻等， 世间所有诸苦我皆忍受，如是思惟， 菩萨安住于忍辱波罗蜜。 以戒律而息灭烦恼者，成为殊胜。 安住十力之行境，戒律永不退失， 随顺一切律仪之行， 为利一切有情，亦将此善回向菩提。 倘若欲证得独觉、阿罗汉、菩提， 若戒律不净，不善巧，如是行持则退失。 若将菩提寂静至上而回向， 虽勤求欲妙，然安住于戒律波罗蜜。 何法能决定生起菩提之功德， 此乃具功德者之戒律意义。 何法能利益
English
It is said that diligence, the perfection, benefits beings. If one hears harsh words of abuse from others, the wise Bodhisattva rejoices, thinking, "I am happy." Who speaks, who hears, by whom, what, for what purpose? Possessing the supreme perfection of patience is wise. Whatever Bodhisattva possesses the excellent Dharma of patience, whoever fills three thousand worlds with jewels and offers them to the world, making offerings to the Buddhas, Arhats, and Pratyekabuddhas, the accumulation of generosity cannot match the merit of patience. The body abiding in patience becomes completely pure, possessing the thirty-two marks, power, and limitless strength. He proclaims the profound Dharma to sentient beings. This is the skillful means by which the patient one gladdens beings. If some sentient being takes a piece of sandalwood, and with great reverence applies it to the body of the Bodhisattva, while another throws a firebrand at his head, towards both, he should generate an equal and balanced mind. The wise Bodhisattva, having practiced patience in this way, generates the mind of enlightenment and dedicates it to supreme Bodhi. The hero, through patience, overcomes Arhats in all the worlds, Pratyekabuddhas, and as many sentient beings as there are realms. The one who practices patience should generate the mind thinking: "The hells, animals, and the world of Yama have much suffering. If, due to the cause of desire, I helplessly experience harm, why should I not practice patience now for the sake of enlightenment?" Whips, sticks, weapons, killing, binding, and beating, beheading, cutting off ears, limbs, and noses, I will endure all the sufferings of the world, thinking thus, the Bodhisattva abides in the perfection of patience. Those who desire peace through discipline become noble. Abiding in the sphere of activity of the ten powers, discipline is never lost, following all the actions of vows, for the benefit of all sentient beings, he also dedicates this to enlightenment. If one desires to attain Pratyekabuddhahood, Arhatship, or enlightenment, if one's discipline is impure, unskilled, and one acts in this way, one will decline. If one dedicates peace, supreme enlightenment, even if one strives for desirable qualities, one abides in the perfection of discipline. Whatever Dharma definitely causes the qualities of enlightenment to arise, that is the meaning of discipline for those who possess virtuous qualities. Whatever Dharma benefits
Chinese
菩提完全退失，这被善加引导者称为破戒。如果菩萨享用五种妙欲，皈依佛法和圣僧，心想成就佛果而作意一切智，智者应知安住于持戒波罗蜜多。如果于百千劫中行持十善业道，却生起希求自得的阿罗汉之心，此时戒律出现过失，即是戒律退失。生起菩提心比根本堕罪还要严重。守护戒律并完全回向于无上菩提，他不傲慢，不自赞，完全舍弃我之想和有情之想，菩萨安住于持戒波罗蜜多。如果菩萨行持胜者之道，说这些有情持戒，那些有情破戒，生起各种分别念，则是极其破戒。戒律退失，于彼无有完全清净之戒。何者无有我之想和有情之想，于离贪之想者，何来有律仪与非律仪？何者无有律仪与非律仪，亦无傲慢之心，此被善加引导者称为持戒律仪。何者清净有情如是持戒，于可爱与不可爱皆无有分别。布施头、手、足，亦无怯懦之心，布施一切所有，亦无有执着。通达诸法自性无我如幻，即使布施自己的肉，亦无怯懦之心，彼时外物之布施更何须说？如果吝啬，则无有安住之处。因有我之想，执着事物为我所有而生贪。愚笨者哪里会有布施之心？吝啬者将转生于饿鬼道。如果转生为人，彼时亦会变得贫穷。彼时菩萨了知有情贫穷，便乐于布施，恒常慷慨布施。以珍宝严饰的四大部洲，如同唾沫之灰尘。布施后心生欢喜，而非获得四大部洲。菩萨智者明了三界一切有情，心想将此布施给予所有众生
English
The complete loss of Bodhi, this is called breaking the precepts by the well-guided ones. If a Bodhisattva enjoys the five objects of desire, takes refuge in the Buddha, Dharma, and Sangha, and aspires to achieve Buddhahood while focusing on omniscience, the wise should understand that they abide in the perfection of discipline. If one practices the ten virtuous paths for hundreds of thousands of kalpas, but generates a desire for self-attainment as a Pratyekabuddha or Arhat, at that time, a flaw occurs in the precepts, and the precepts are lost. Generating the mind of Bodhi is even more serious than the root downfalls. Protecting the precepts and dedicating them entirely to supreme Bodhi, one is without arrogance, does not praise oneself, and completely abandons the thought of "I" and the thought of sentient beings. The Bodhisattva abides in the perfection of discipline. If a Bodhisattva practices the path of the Victorious Ones, saying, "These sentient beings have precepts, those sentient beings have broken precepts," and engages in various discriminations, then one is extremely breaking the precepts. The precepts are lost, and there is no completely pure discipline in that one. Whoever has no thought of "I" and no thought of sentient beings, for one who is free from desire, how can there be vows or non-vows? Whoever has no vows or non-vows, and also has no arrogance, this is called abiding in the discipline of precepts by the well-guided ones. Whichever pure sentient being thus holds the precepts, has no regard for what is pleasing or displeasing. Giving away head, hands, and feet, one has no fear in mind. Giving away all possessions, one has no attachment. Knowing that all dharmas are by nature selfless and like illusions, even giving away one's own flesh, one has no fear in mind. At that time, what need is there to mention giving away external objects? If one is miserly, there is no place to abide. Because of the thought of "I," one clings to things as "mine" and generates attachment. How can foolish ones have the mind of giving? A miserly person will be reborn in the realm of the pretas. Even if reborn as a human, one will become poor. At that time, the Bodhisattva, knowing that sentient beings are poor, becomes delighted in giving and always gives generously. The four continents, well adorned with jewels, are like ashes of spittle. One becomes happy after giving, but not by obtaining the four continents. The wise Bodhisattva, clearly understanding all sentient beings in the three realms, thinks, "May this giving be given to all those beings."
Chinese
施舍，施舍啊！又为了众生的利益，回向于无上菩提。施舍之后，不执着于实物。那也从不期待成熟。像那样，所有善于布施的人都是布施者。施舍少许，却会变成无数。三界之中，所有众生，无论有多少，完全考察之后，他们所有人都对世间知者佛陀、阿罗汉、独觉，在无量劫中施舍，听闻者寻求善妙，菩萨，善巧的智者，对那些福德之事的实物随喜之后，为了众生的利益，完全回向于殊胜菩提，以完全回向，压倒一切众生。纵然变成摩尼宝珠的大堆，一颗胜妙的琉璃也能压倒它们。同样，一切众生广大的布施之堆，随喜之后，菩萨也能压倒。如果菩萨向众生施舍，不执着于它，毫不吝惜财物，那么，从那之中，善根的力量会大大增长，如同无云晴朗的月亮的上弦月一般。第五品。 菩萨以布施断除饿鬼道，以及贫穷和所有烦恼。行持时，能获得无尽增长的受用。以布施完全成熟处于痛苦中的众生。以戒律获得畜生道的多种身份，舍弃八无暇，由此可以考察闲暇。以忍辱能获得殊胜广大美好的形体，金色美丽，值得众生观看。以精进，白色的功德不会减少。能获得无尽智慧的胜者宝藏。以禅定，舍弃对欲望功德的希求。能现证明和现观，以及三摩地。以智慧，完全了知法的自性之后，能从三界中完全解脱。人中之殊胜者转动珍宝之轮之后，为了止息痛苦，也为众生宣说佛法。第六品。 圆满完成此法之后，那位菩萨。第七品。 完全清净。
English
Giving, giving! And also, for the benefit of beings, dedicate to the supreme Bodhi. Having given alms, there is no attachment to the object. That also never expects to ripen. Like that, all who are skilled in giving are givers. Giving a little, it will become immeasurable. In the three realms, all sentient beings, no matter how many, after fully examining, all of them to the world knower Buddha, Arhat, Pratyekabuddha, giving alms in endless kalpas, listeners seeking goodness, Bodhisattva, skillful wise ones, after rejoicing in those objects of merit, for the benefit of sentient beings, completely dedicate to the supreme Bodhi, by completely dedicating, overwhelm all beings. Even if it becomes a great pile of mani jewels, a single excellent lapis lazuli can overwhelm them all. Likewise, all beings' vast piles of giving, after rejoicing, the Bodhisattva can overwhelm. If the Bodhisattva gives to beings, not clinging to it, without sparing wealth, then, from that, the power of the root of virtue will greatly increase, like the waxing moon in a cloudless, bright sky. Fifth chapter. The Bodhisattva cuts off the pretas realm with giving. As well as poverty and all afflictions. When practicing, one will obtain endless increasing enjoyment. With giving, one completely ripens sentient beings who are in suffering. With discipline, one obtains various identities of the animal realm, abandoning the eight unfree states, thereby one can examine leisure. With patience, one can obtain a supreme, vast, beautiful form, golden and beautiful, worthy of beings to behold. With diligence, the white qualities will not diminish. One will obtain the treasure of the endless wisdom of the victors. With meditation, one abandons the desire for the qualities of desire. One can manifest knowledge and direct perception, as well as samadhi. With wisdom, after fully knowing the nature of the Dharma, one can completely liberate from the three realms. The supreme among humans, after turning the precious wheel, also teaches the Dharma to beings in order to end suffering. Sixth chapter. After completely accomplishing this Dharma, that Bodhisattva. Seventh chapter. Completely pure.
Chinese
愿我和一切众生皆得清净。 愿我等圆满受持佛陀之传承与正法之传承。 如是，愿我等圆满受持僧伽之传承与一切正法。 您是医治众生疾病，最殊胜的医师。 此乃开示智慧，具足菩提道之法。 其名为“功德宝聚菩提道”。 宣说此道，为令一切众生皆能证得。 第八品。 《圣妙吉祥智慧波罗蜜多集颂》终。 印度堪布 Vidyākara Siṃha，与校勘译师班智达贝则共同翻译、校订并最终确定。
English
May I and all sentient beings be completely purified. May I and others fully uphold the lineage of the Buddha and also the lineage of the Dharma. Likewise, may I and others fully uphold the lineage of the Sangha and all the Dharma. You are the supreme physician who heals the diseases of beings. This teaching of wisdom, endowed with the path to enlightenment, has been spoken. Its name is "The Collection of Precious Qualities, the Path to Enlightenment." This path is taught so that all sentient beings may attain it. Chapter Eight. The Noble Condensed Verses on the Perfection of Wisdom is complete. The Indian Abbot Vidyākara Siṃha and the translator-reviser, the monk Pel Tsek, translated, revised, and finalized it.