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English version To aspire to the Bodhi (enlightenment) of the Buddha is to practice the Pāramitā (perfection) of vigor. The Bodhisattva of great wisdom practices for the benefit and happiness of all beings, causing those who hear the Dharma to rejoice. When teaching the Dharma, there is neither a speaker nor a listener; this is called the supreme Kṣānti-Pāramitā (perfection of patience). For example, if one were to give away treasures filling three thousand great chiliocosms to Buddhas, Pratyekabuddhas (solitary realizers), and Arhats (worthy ones), it would not compare to the merit of understanding the patience of the Dharma, not even by a hundredth, a thousandth, or a millionth part. A Bodhisattva who practices patience attains purity, possesses the thirty-two marks (lakṣaṇa, auspicious marks of a Buddha), and reaches the other shore. All beings love and respect them, and upon hearing the Dharma, they believe and are tamed. Some beings may anoint the Bodhisattva's body with sandalwood (candana) as an offering, while others may set fire to their body, yet the Bodhisattva maintains equanimity, without anger or joy. The Bodhisattva of great wisdom upholds this patience, whether for Pratyekabuddhas and Śrāvakas (hearers), or even for all beings in the world, they dedicate all merit towards the Bodhi of the Buddha. Just as worldly people are greedy for the five desires (kāma, forms, sounds, smells, tastes, and tactile sensations), willingly enduring the boundless suffering of the three evil realms (durgati, hell, hungry ghosts, and animals), why should a Bodhisattva, seeking the Bodhi of the Buddha, not diligently uphold patience? Even if their heads and feet are cut off, their ears and noses are severed, they are bound, beaten, and subjected to various tortures, the Bodhisattva can endure all these sufferings; this is abiding in the Kṣānti-Pāramitā. The Thirty-first Chapter on the Emergence of the Dharma from the Prajñā Gāthā of the Buddha Mother Treasure Store By upholding precepts, one obtains a noble reputation and also attains Samādhi (meditative absorption). Upholding precepts is for the benefit of all beings, and ultimately, one will attain the Bodhi of the Buddha. If one values Pratyekabuddhas and Śrāvakas, or speaks of the faults of those who have broken precepts, even if one upholds precepts for the sake of Bodhi, it is merely called upholding precepts while indulging in the five desires. To attain the meritorious Dharma of Bodhi, one must uphold precepts completely and practice for the benefit of all beings. If one's actions destroy the precepts (śīla), then one destroys Bodhi. Although a Bodhisattva may enjoy the five desires, they take refuge in the Buddha, the Dharma, and the Saṃgha (community), and they remember that they should attain Sarvajñatā (omniscience), this is abiding in the Śīla-Pāramitā (perfection of morality). A Bodhisattva, through countless kalpas, practices the ten good deeds (daśa kuśalāni) without interruption, and their heart rejoices
Chinese
缘觉及罗汉， 是犯波罗夷重罪。 持戒回向佛菩提， 而不作念求自益， 但念利他诸众生， 是则持戒波罗蜜。 菩萨若行诸佛道， 于众生离种种相， 不见破戒诸过患， 此为最上善持戒。 菩萨要离于诸相， 无我无人及寿者， 不着戒相及行相， 是则持戒之殊胜。 如是具足而持戒， 一切无碍无分别， 头目手足施无吝， 一切所爱皆无著。 了知法本空无我， 乃于此身无恋着， 况外财物而不舍， 及彼非处而嫉妒。 于内外施生我慢， 是菩萨病非为施， 或起嫉妒生鬼趣， 或得为人处贫贱。 知彼众生贫贱因， 菩萨发心恒布施， 施如四洲草木数， 如是广大亦无相。 大智菩萨行施已， 复念三有诸众生， 菩萨亦为彼众生， 悉皆回向于菩提。 如是行施无所著， 亦复不求于果报， 名大智者为一切， 施因虽少果无量。 乃至三有诸众生， 一切皆以尊重施， 如供养佛及菩萨， 缘觉声闻之功德。 大智菩萨以方便， 用彼施福行回向， 当令一切众生类， 皆悉证得无上觉。 如假琉璃宝大聚， 不及一真琉璃宝， 回施世间一切众， 不及回施无上觉。 菩萨 现代汉语译本 缘觉（Pratyekabuddha，独自觉悟者）和罗汉（Arhat，已证得阿罗汉果的修行者），如果犯了波罗夷（Pārājika，佛教戒律中最重的罪），那就是重罪。 持戒修行如果回向于佛的菩提（Bodhi，觉悟），而不作念求自己利益，只想着利益其他众生，这就是持戒波罗蜜（Pāramitā，到达彼岸）。 菩萨如果行诸佛之道，对于众生能离种种相，不见破戒的过患，这就是最上等的善持戒。 菩萨要远离一切相，无我、无人、无寿者（没有执着于自我、他人和寿命的概念），不执着于戒相和行相，这就是持戒的殊胜之处。 像这样具足而持戒，一切无碍无分别，头目手足都能施舍而不吝惜，对于一切所爱之物都没有执着。 了知法的本质是空无我，因此对于这个身体没有留恋，更何况是身外之物而不舍弃，以及对于不该嫉妒的事情而嫉妒呢？ 对于内外施舍产生我慢，这是菩萨的病，不是真正的布施。或者产生嫉妒而堕入鬼道，或者投生为人却处在贫贱的境地。 知道众生贫贱的原因，菩萨发心恒常布施，布施的物品如四大洲的草木一样多，如此广大却不执着于相。 大智菩萨行布施之后，又想到三有（欲界、色界、无色界）的众生，菩萨也为了这些众生，将布施的功德全部回向于菩提。 像这样行布施而不执着，也不求果报，这样的大智者为了所有众生，布施的因虽然少，果报却是无量的。 乃至对于三有的一切众生，都以尊重的心来布施，如同供养佛和菩萨，以及缘觉和声闻（Śrāvaka，听闻佛法而修行者）的功德一样。 大智菩萨以方便法，用布施的福德来回向，应当令一切众生，都证得无上觉悟。 如同假的琉璃宝堆积如山，也比不上一颗真正的琉璃宝，回向给世间一切众生的功德，也比不上回向于无上觉悟的功德。 菩萨
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English version Pratyekabuddhas (those who attain enlightenment on their own) and Arhats (those who have attained the state of Arhat), if they commit a Pārājika (the most severe offense in Buddhist monastic rules), it is a grave offense. If one upholds the precepts and dedicates the merit towards the Bodhi (enlightenment) of the Buddha, without seeking personal gain, but only thinking of benefiting other sentient beings, this is the perfection of upholding precepts (Śīla Pāramitā). If a Bodhisattva walks the path of all Buddhas, they are detached from all forms of sentient beings, and do not see the faults of breaking precepts, this is the highest form of virtuous precept-keeping. A Bodhisattva should be detached from all forms, without self, without person, and without a life span (not clinging to the concepts of self, others, and lifespan), not clinging to the form of precepts or the form of practice, this is the excellence of upholding precepts. Upholding precepts in this complete way, everything is unobstructed and without discrimination, one can give away their head, eyes, hands, and feet without hesitation, and have no attachment to anything they love. Knowing that the essence of Dharma is emptiness and no-self, therefore, there is no attachment to this body, let alone external possessions that one would not give up, and why would one be jealous of things that should not be envied? If one develops arrogance from giving internally or externally, this is a sickness of a Bodhisattva, not true giving. Or, one may fall into the realm of ghosts due to jealousy, or be born as a human in a poor and lowly state. Knowing the cause of sentient beings' poverty and lowliness, a Bodhisattva resolves to give constantly, giving as many things as there are plants and trees in the four continents, so vast yet without attachment to form. After a Bodhisattva of great wisdom gives, they also think of the sentient beings in the three realms of existence (desire realm, form realm, formless realm), and for these sentient beings, the Bodhisattva dedicates all the merit of giving towards Bodhi. Giving in this way without attachment, and without seeking reward, such a wise one, for the sake of all sentient beings, though the cause of giving is small, the result is immeasurable. Even for all sentient beings in the three realms, one should give with respect, like offering to the Buddhas and Bodhisattvas, and the merits of Pratyekabuddhas and Śrāvakas (those who practice by hearing the Dharma). A Bodhisattva of great wisdom, with skillful means, uses the merit of giving to dedicate it, so that all sentient beings may attain unsurpassed enlightenment. Like a mountain of fake lapis lazuli gems, it cannot compare to one real lapis lazuli gem, the merit of dedicating to all sentient beings in the world cannot compare to the merit of dedicating to unsurpassed enlightenment. Bodhisattva -------------------------------------------------------------------------------- 行施于世间， 不作我慢无所爱， 修行而得大增长， 如月离障出云中。
Chinese
佛母宝德藏般若伽陀善护品第三十二 “菩萨布施济贫乏， 令得富盛度苦恼， 果报永灭饿鬼趣， 及得断除诸烦恼。 持戒远离畜生趣， 舍八非念得正念， 忍辱当得最上色， 如金世间悉爱乐。 精进善法获无边， 所有功德不可尽， 修行禅定离五欲， 从等持得神通明。 智获无边佛法藏， 慧了诸法本来因， 佛知三界诸过咎， 为转法轮灭诸苦。 菩萨此法得圆满， 佛刹清净众生净， 受持佛种并法种， 圣众种及一切法。” 医世间病最上师， 以智慧说菩提方， 宝德藏有种种药， 令众生服悉证道。 佛母宝德藏般若波罗蜜经卷下 现代汉语译本 在世间行事，不骄慢自大，不执着于任何事物，修行从而获得巨大的增长，就像月亮脱离云层的遮蔽一样。 《佛母宝德藏般若伽陀善护品》第三十二 ‘菩萨布施救济贫困，使他们变得富裕，从而脱离苦恼，果报是永远脱离饿鬼道，并且能够断除各种烦恼。 持戒可以远离畜生道，舍弃八种不正的念头，获得正念，修习忍辱可以获得最美好的容貌，像黄金一样被世人喜爱。 精进修习善法可以获得无边的功德，所有的功德都不可穷尽，修行禅定可以脱离五欲，从禅定中获得神通和智慧。 智慧可以获得无边的佛法宝藏，智慧可以了解一切法的本来因缘，佛陀知道三界中的各种过失，为了转动法轮而灭除众生的痛苦。 菩萨修习这些法门可以达到圆满，佛土清净，众生也清净，接受并持有佛的种子、法的种子、圣众的种子以及一切法。’ 医治世间疾病的最上导师，用智慧宣说菩提之道，宝德藏中有各种各样的良药，让众生服用后都能证得道果。 《佛母宝德藏般若波罗蜜经》卷下
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English version Acting in the world, not being arrogant or attached to anything, cultivating and thus gaining great growth, like the moon emerging from the clouds. The Thirty-second Chapter, 'Well-Guarded,' of the 'Gāthās of the Prajñāpāramitā, the Treasury of the Jewel of the Mother of the Buddhas' 'Bodhisattvas give alms to relieve the poor, enabling them to become wealthy and escape suffering. The karmic result is to forever escape the realm of hungry ghosts and to be able to cut off all afflictions. Upholding precepts allows one to avoid the animal realm, abandoning the eight incorrect thoughts and gaining right mindfulness. Practicing patience allows one to obtain the most beautiful appearance, like gold, which is loved by all in the world. Diligently practicing good deeds allows one to obtain boundless merit, and all merits are inexhaustible. Practicing meditation allows one to escape the five desires, and from meditation, one gains supernatural powers and wisdom. Wisdom allows one to obtain the boundless treasury of the Buddha's teachings, and wisdom allows one to understand the original causes of all dharmas. The Buddha knows all the faults of the three realms and turns the wheel of Dharma to eliminate the suffering of sentient beings. Bodhisattvas who cultivate these dharmas can achieve perfection. The Buddha-land becomes pure, and sentient beings also become pure. They receive and hold the seeds of the Buddha, the seeds of the Dharma, the seeds of the Sangha, and all dharmas.' The supreme teacher who heals the diseases of the world, using wisdom to proclaim the path to Bodhi. The Treasury of the Jewel of Virtue contains all kinds of medicines, allowing sentient beings to attain enlightenment after taking them. The Lower Scroll of the 'Prajñāpāramitā, the Treasury of the Jewel of the Mother of the Buddhas' --------------------------------------------------------------------------------