Chinese
对于事物不以希望和执着，或者以相执着的方式安住于心。不仅如此，菩萨不会期望布施的果报会成为自己的，因为他们不执着于事物及其果报，而是为了众生的利益而施舍。第二，利益分为一般和特殊两种。第一，像那样施舍等两句：如前所述，那样施舍的菩萨，以具有善巧方便的作意，不执着于施舍的善巧、所有和果报而施舍。像那样，即使施舍微小的东西，也会变成无数的布施，其果报也会变得无限。第二，特殊的是慈悲等，具有善巧方便的布施的利益，以及不执着而施舍的利益。第一，三有中等三偈：三有中所有的众生，一个也不遗漏，就像彻底考察所能达到的极限一样，所有这些众生都将无量劫的时间里，对世间知者佛陀薄伽梵、声闻阿罗汉和独觉们进行广大的布施，并良好地寻求声闻的菩提。那么，精通大乘、具有善巧方便的菩萨，在一刹那间圆满了心的活动，并随喜赞叹上述的福德之事物，为了所有众生的利益，将之完全回向于最殊胜的菩提佛果。像那样，仅仅生起一个回向之心，就能胜过所有众生的善根。例如，就像堆积如山的摩尼宝珠，也能被一颗珍贵的吠琉璃宝珠之王所压倒一样，其他所有众生极其广大的布施之堆积，也能被菩萨以一个不可思议的随喜之心所压倒。第二，如果菩提等
English
They do not dwell in the mind with hope and attachment to things, or with clinging to characteristics. Moreover, that Bodhisattva never hopes that the fruition of that giving will become his own, because he gives for the benefit of sentient beings without being attached to things and their fruition. Second, the benefits are of two kinds: general and specific. First, giving in that way, etc., two lines: As mentioned before, that Bodhisattva who gives in that way, with skillful means of attention, is skilled in giving without being attached to all the skillful means, possessions, and fruition of giving. In that way, even giving a small thing will become immeasurable giving, and its fruition will become immeasurable as well. Second, the specific ones are compassion, etc., the benefits of giving with skillful means, and the benefits of giving without attachment. First, the three realms, etc., three verses: All the sentient beings in the three realms, without leaving a single one, just as if thoroughly examining the limit that can be reached, all those sentient beings will give great offerings to the World-Knowing Buddha Bhagavan, the Hearer Arhats, and the Solitary Buddhas for endless eons, and will properly seek the Bodhi of the Hearers. Then, whichever Bodhisattva who is skilled in the Great Vehicle and possesses skillful means, in a single instant of completing the activity of the mind, rejoices in the object of merit mentioned above, and completely dedicates it to the supreme Bodhi Buddhahood for the benefit of all sentient beings. In that way, merely generating a single mind of dedication will overcome the roots of virtue of all beings. For example, just as a great pile of heaped-up clusters of wish-fulfilling jewels can be overwhelmed by a single precious beryl jewel king, so too, all the extremely vast accumulations of giving of all other beings can be overwhelmed by a Bodhisattva with a single mind of extraordinary rejoicing. Second, if Bodhi, etc.
Chinese
एक श्लोक है। यदि बोधिसत्त्व प्राणियों को दान देता है, और उस दान के पुण्य को अपना नहीं मानता, और दान करने योग्य वस्तु से भी मोह नहीं रखता, इस प्रकार अत्यंत अनासक्त भाव से देता है, तो ऐसा दान देने से जो भी कुशल मूल का संग्रह और परिपूर्णता होती है, और जो आवरणों को दूर करने की महान शक्ति से युक्त होती है, वह उत्तरोत्तर बढ़ती जाती है। दान का विपरीत पक्ष आसक्ति के वश में होकर कंजूसी करना है, लेकिन यहाँ आसक्ति को पूरी तरह से अवसर नहीं दिया जाता है, इसलिए यह दिया जाता है, जैसे बादल रहित प्रकाश से स्पष्ट चंद्रमा का मंडल पूर्णिमा की रात को होता है। दूसरा, मार्ग के फल का वर्णन है। मार्ग के विशिष्ट फल और मार्ग के पूर्ण फल दो प्रकार के हैं। पहला, बोधिसत्त्व के दान से आदि सोलह पंक्तियों या चार श्लोकों द्वारा दर्शाया गया है। इस प्रकार बोधिसत्त्व का कोई भी मार्ग छह पारमिताओं में समाहित नहीं है, इसलिए महायान और प्रज्ञापारमिता के विस्तृत ग्रंथ भी उसी में अर्थ से समाहित हैं, ऐसा कहा गया है, और उन छह पारमिताओं के अभ्यास को पहले अच्छी तरह से दर्शाया गया है, अब उनके फल का वर्णन है। बोधिसत्त्व के दान से प्रेत योनि में जन्म का क्रम टूट जाता है, और भोगों से दरिद्रता और उसी प्रकार सभी क्लेश भी कट जाते हैं। स्वयं द्वारा बिना किसी उद्देश्य के दान देने से कंजूसी और अज्ञान आदि सभी क्लेश दूर हो जाते हैं, और दूसरों को धर्म का दान देने से भी उनके सभी क्लेश कट जाते हैं। बोधिसत्त्व जब आचरण करते हैं, तो हर जन्म में इच्छानुसार भोगों की प्रचुरता से असीम और अक्षय और बढ़ने वाली समृद्धि प्राप्त होती है, और सांसारिक और धर्म के दान से एकत्र होकर दुःख के कारण और फल में स्थित प्राणियों को पूरी तरह से परिपक्व करते हैं। शील से पशु योनि के जीव, जो जाति और रूप आदि में विभिन्न प्रकार के होते हैं, उनके अनेक स्वभावों को और इसके अलावा आठ प्रकार की प्रतिकूल स्थितियों को भी दूर करते हैं, और उस शील से हमेशा अनुकूल आधार प्राप्त होता है।
English
There is one verse. If a Bodhisattva gives charity to beings, and does not claim the merit of that charity as his own, and is not attached to the object to be given, thus giving in a very detached manner, then whatever roots of virtue are accumulated and perfected by giving such charity, and which are endowed with the great power to remove obscurations, will increase more and more. The opposite of charity is to be miserly under the influence of attachment, but here attachment is not given any opportunity at all, so it is given, just like the circle of the moon with clear light without clouds on the night of the full moon. Secondly, the explanation of the fruit of the path. There are two types: the specific fruit of the path and the complete fruit of the path. First, it is shown by sixteen lines or four verses beginning with the Bodhisattva's charity. Thus, all the paths of a Bodhisattva are included in the six perfections, and therefore the extensive treatises of the Mahayana and the Perfection of Wisdom are also included in it in meaning, it is said, and the practices of those six perfections have been well shown above, and now the fruit of those is explained. By the Bodhisattva's charity, the stream of birth in the realm of pretas is cut off, and poverty of enjoyments and likewise all defilements are also cut off. By giving charity without any aim, all defilements such as miserliness and ignorance are abandoned, and by giving the Dharma to others, all their defilements are also cut off. When a Bodhisattva practices, in all lifetimes he will obtain infinite, inexhaustible, and increasing prosperity with abundant enjoyments as desired, and by gathering material and Dharma charity, he fully ripens sentient beings who are situated in the cause and effect of suffering. By means of ethics, the beings of the animal realm, who are of various kinds with different species and forms, and moreover, all eight unfavorable conditions are also abandoned, and by that ethics, a good basis of leisure is always obtained.
Chinese
以忍辱，能获得相好庄严的殊胜广大之身，乃至成佛之身，如黄金之色般美好，成为众生瞻仰之处。以精进，白净之法的功德不会减少，凭借由上往上增上的力量，能获得无边智慧，成为胜者功德的宝藏。以禅定，能舍弃欲界中过患大、安乐小的欲妙，成为应受呵责之物，并能现前成就宿住、漏尽、心智这三种明，以及天耳、天眼、神足这三种神通，即前三者与后三者合为六通，以及狮子奋迅等三摩地。以智慧，能完全了知一切法之自性空性，从而舍弃对实有的执着，从三界中彻底解脱，成为具足二身、人中之尊、法王如来，在一切世间界中，恒常不息地转动着掌管一切事业的珍宝之轮，为了使一切痛苦彻底灭尽，也为众生开示殊胜的圣法之光明。第二，此法全部圆满之后等一颂。安住于大乘种姓者，从最初发起菩提心开始，如前所说，以方便善巧的方式，在三大阿僧祇劫中修持这大乘道之六度万行。何为方便善巧呢？即所有彼等波罗蜜多皆不分离，融为一体，如此互相助益，一切皆圆满修持，并且一切皆以具足一切殊胜之相的智慧波罗蜜多的体性来修持。如是修持，便能圆满成办一切波罗蜜多之修持的究竟顶峰，之后，彼菩萨以具足一刹那之智的无漏
English
Through patience, one will attain the supreme and vast excellent form, adorned with marks and signs, up to the body of a Buddha, beautiful like the color of gold, becoming worthy of being beheld by beings. Through diligence, the qualities of white dharmas will not diminish, but through the power of increasing from above, one will obtain boundless wisdom, becoming a treasury of the qualities of the Victorious One. Through meditation, one will abandon the objects of desire in the desire realm, which have great faults and little happiness, becoming worthy of being despised, and one will manifest the three knowledges: past lives, exhaustion of defilements, and knowledge of the mind; and the three superknowledges: divine ear, eye, and magical power; thus, the former three and the latter three together are the six superknowledges, and one will manifestly accomplish samadhis such as the lion's leap. Through wisdom, one will completely understand the emptiness of the nature of all dharmas, thereby abandoning the clinging to entities, and one will completely transcend the entirety of the three realms, becoming the Buddha, the best of humans, the king of dharma, endowed with two bodies, and in all realms of the world, one will continuously turn the precious wheel of activity that controls all affairs, and in order to completely exhaust all suffering, one will also show the supreme light of the holy dharma to beings. Secondly, after this dharma is completely perfected, etc., one verse. One who abides in the lineage of the Great Vehicle, from the time of first generating the mind of enlightenment, as previously stated, practices these six perfections, the entirety of the dharma of the Great Vehicle path, in three countless eons, etc., with skillful means. What are skillful means? That is, all those perfections are inseparable, integrated into one meaning, thus mutually assisting each other, and all are practiced completely, and all are practiced in the nature of the Perfection of Wisdom, which possesses all supreme aspects. By practicing in this way, one will completely accomplish the ultimate peak of the practice of all the perfections, and then, that Bodhisattva, with the wisdom of a single moment, the uncontaminated
Chinese
由于能够显现一切功德圆满、无不具足的法界，因此获得了十地相续的最后大智慧，并依此从有学道圆满证悟到无学道的大菩提果位，获得究竟的转依，凭借此力，如虚空般无边无际，毫无偏颇地完全清净的刹土，自显现的色究竟天之境，以及完全清净的有情众生，全部摄持为十地大菩萨眷属，并获得与一切佛陀平等无二的智慧身，于十方世界无边无际的虚空中，示现三身自性的佛陀之传承，具有无方无时的状态，完全摄持。并且，也完全摄持无边无际的教法和证法的传承。同样，修持佛陀之法，于十方世界中，也完全摄持无边无际的圣者僧伽之传承。并通过伟大的事业，完全摄持属于轮回和寂灭的一切利益和安乐之法。因此，以法界无尽的智慧身，达到断证的究竟，恒常稳固，永不改变，如虚空般，如如意宝般，以自然成就的伟大事业，尽轮回之边际利益安乐，是获得究竟果位。第三，以宣说此理的必要性作总结，即以医治众生疾病等一颂作结：佛陀是医治众生身心一切疾病，并以完全寂灭的方式进行医治的最胜医师。因为，成为疾病的一切痛苦之根源是执着实有，以及由此产生的一切烦恼，还有从烦恼和所知障中产生的一切轮回和寂灭的衰败，都是如来以般若波罗蜜多的法药来医治的缘故。如是医王佛陀薄伽梵释迦狮子亲自宣说，所诠释的般若波罗蜜多
English
Because of being able to manifest the Dharmadhatu that is complete with all virtues and without any imperfections, one attains the great wisdom that is the culmination of the ten bhumis, and relying on that, one perfectly awakens from the state of learning to the state of no-more-learning, the great state of enlightenment, and having attained the ultimate transformation of the basis, through the power of that, like the expanse of the sky, without limit and without partiality, the completely pure realm, the self-manifesting Akaniṣṭha, and the completely pure sentient beings, all the great bodhisattvas of the ten bhumis are completely held as retinues, and having attained the wisdom body that is equal to all buddhas, in the ten directions of the world, in the endless expanse of the sky, the lineage of the buddhas, the nature of the three kayas, which manifests existence, possessing a state without limit of direction or time, is completely held. And also, the lineage of the Dharma of scripture and realization, which is without limit, is completely held. Similarly, practicing the Dharma of the Buddhas, in the ten directions of the world, the lineage of the noble Sangha, which is without limit, is completely held. And through great activity, all the Dharma of benefit and happiness belonging to samsara and nirvana is also completely held. Therefore, with the wisdom body that is endless in the Dharmadhatu, having reached the ultimate of abandonment and realization, being constant, stable, and unchangeable, like the sky, like a wish-fulfilling jewel, with the great activity that is spontaneously accomplished, benefiting and bringing happiness to the extent of the edge of samsara, is the attainment of the ultimate result. Third, concluding with the necessity of explaining it in that way, which is concluding with one verse, such as healing the sickness of beings: The Buddha is the supreme physician who heals all the sicknesses of the body and mind of beings, and heals them in a way that is completely pacified. Because the root of all suffering that has become sickness is grasping at things as real, and all the afflictions that arise from that, and all the decline of samsara and nirvana that arise from afflictions and the obscurations of knowledge, are healed by the Tathagatas with the nectar of the Dharma of the Perfection of Wisdom. Such a king of physicians, the Buddha, the Bhagavan Shakya Simha himself, from his own mouth, the Perfection of Wisdom that is to be expressed