Chinese
诃萨修行四施。何等四？谓等心行施、不望果报施、向菩提施、满调寂施。善男子！是名菩萨修行四施。 “是故，善男子！菩萨欲趣至无尽福，应当修行如是布施。” 尔时，净威力士即白佛言：“希有！世尊！如来说施摄取一切佛之正法。世尊！若有菩萨成就是施，无有能量是菩萨福。” 佛言：“如是！如是！善男子！若有菩萨成就具足如是布施，知是菩萨成就具足无尽福德大海福德，不贫圣法成大封邑，住在法流获得大财，具足七财成大福德，持百福相为大福田，养育一切诸众生等。” 集一切福德三昧经卷上 大正藏第 12 册 No. 0382 集一切福德三昧经 集一切福德三昧经卷中 姚秦三藏鸠摩罗什译 尔时，佛告净威力士：“善男子！云何菩萨摩诃萨净戒庄严？谓戒净无缺、不舍学戒，愍于毁禁、极敬持戒，净身三业、净口四过、净意三业，自成十善、教他十善，不自称誉、不起戒慢、勤进修戒，头陀德中心不动转，住于圣种自护己心，不见他过、不作众恶，不愿诸有、亦不喜乐，劝他修善、勤营助他，不悕望乐、劝人布施，不舍阿练若处，为病给使，作已欢喜，如说如作，失利不忧、得利不高，毁誉称讥及与苦乐心不倾动，断除爱恚、不 现代汉语译本 菩萨修行四种布施。是哪四种呢？即以平等心行布施，不期望果报的布施，趋向菩提的布施，以及圆满调伏寂静的布施。善男子！这被称为菩萨修行的四种布施。 ‘因此，善男子！菩萨想要达到无尽的福德，应当修行这样的布施。’ 当时，净威力士就对佛说：‘稀有啊！世尊！如来说的布施能够摄取一切佛的正法。世尊！如果有菩萨成就这样的布施，没有任何力量能够衡量这位菩萨的福德。’ 佛说：‘是的！是的！善男子！如果有菩萨成就具足这样的布施，要知道这位菩萨成就具足无尽福德的大海般的福德，不缺乏圣法，成为大的封邑，安住在法流中获得大财富，具足七种财富，成就大福德，持有百种福相，成为大福田，养育一切众生。’ 集一切福德三昧经卷上 大正藏第 12 册 No. 0382 集一切福德三昧经 集一切福德三昧经卷中 姚秦三藏鸠摩罗什译 当时，佛告诉净威力士：‘善男子！菩萨摩诃萨如何以清净的戒律来庄严自己呢？即戒律清净没有缺失，不放弃学习戒律，怜悯那些毁犯戒律的人，极其尊敬持戒的人，清净身的三种行为，清净口的四种过失，清净意的三种行为，自己成就十善，教导他人行十善，不自我称赞，不生起戒律的傲慢，勤奋精进地修持戒律，头陀的德行中心不动摇，安住在圣种中守护自己的心，不看别人的过失，不做各种恶事，不贪求各种存在，也不喜欢享乐，劝导他人修善，勤奋帮助他人，不希望得到快乐，劝人布施，不舍弃阿练若处，为病人服务，做完后感到欢喜，如所说的那样去做，失去利益不忧愁，得到利益不骄傲，对于毁谤、赞誉、称赞、讥讽以及苦乐，内心不为所动，断除爱欲和嗔恨，不
English
English version The Bodhisattva practices four kinds of giving. What are the four? They are giving with an equal mind, giving without expecting rewards, giving directed towards Bodhi, and giving that fulfills tranquility and peace. Good man! These are called the four kinds of giving practiced by a Bodhisattva. 'Therefore, good man! If a Bodhisattva wishes to attain endless merit, he should practice giving in this way.' At that time, the pure and powerful man immediately said to the Buddha, 'It is rare! World Honored One! The giving spoken by the Tathagata encompasses all the true Dharma of the Buddhas. World Honored One! If a Bodhisattva accomplishes this giving, there is no power that can measure the merit of this Bodhisattva.' The Buddha said, 'It is so! It is so! Good man! If a Bodhisattva accomplishes and fully possesses such giving, know that this Bodhisattva has accomplished and fully possesses a sea of endless merit, does not lack the sacred Dharma, becomes a great domain, dwells in the flow of Dharma and obtains great wealth, possesses the seven treasures, achieves great merit, holds the hundred auspicious marks, becomes a great field of merit, and nurtures all living beings.' Samadhi Sutra on the Collection of All Merits, Scroll 1 Taisho Tripitaka Volume 12, No. 0382, Samadhi Sutra on the Collection of All Merits Samadhi Sutra on the Collection of All Merits, Scroll 2 Translated by Kumarajiva of the Yao Qin Dynasty At that time, the Buddha said to the pure and powerful man, 'Good man! How does a Bodhisattva Mahasattva adorn himself with pure precepts? It means that the precepts are pure and without deficiency, not abandoning the learning of precepts, having compassion for those who violate the precepts, having utmost respect for those who uphold the precepts, purifying the three actions of the body, purifying the four faults of the mouth, purifying the three actions of the mind, accomplishing the ten good deeds himself, teaching others to practice the ten good deeds, not praising oneself, not giving rise to arrogance about precepts, diligently advancing in the practice of precepts, the center of the ascetic virtues is unmoving, dwelling in the sacred lineage and protecting one's own mind, not seeing the faults of others, not doing various evil deeds, not desiring various existences, nor enjoying pleasures, encouraging others to cultivate goodness, diligently helping others, not hoping for happiness, encouraging people to give, not abandoning the place of solitude, serving the sick, feeling joy after doing it, acting as spoken, not worrying about losing benefits, not being arrogant about gaining benefits, the mind is not moved by defamation, praise, commendation, ridicule, and suffering and joy, cutting off love and hatred, not' --------------------------------------------------------------------------------
Chinese
怀怨嫌，修行慈心、视怨如亲，不以戒自高、不向余乘、不礼余天，舍离诸见盖覆、使缠断除灭悔，舍财无悔心生欢喜，不生诸有心不愿乐，忍于疲苦、善护进心，远离着心、不惊怖畏、无生法忍。 “善男子！菩萨摩诃萨为集此戒，乃至失命终不毁犯，不为王位护持禁戒，不为生天、不为帝释、不为梵王护持禁戒，不为封邑、不为自在、不为妙色护持禁戒，不为端正、不为名称、不为赞叹、不为利养、不为恭敬、不为活命、不为饮食、不为卧具、不为病药护持禁戒，不为眼色、不为耳声、鼻香、舌味、身触、心法护持禁戒，不依倚色、不依受、想、行、识护持禁戒，不依欲界、色界、无色界护持禁戒，不畏地狱、饿鬼、畜生、不为救护护持禁戒，不畏人道贫穷困苦护持禁戒，不畏天道贫穷苦故护持禁戒，不畏天、龙、夜叉、乾闼婆、阿修罗、紧那罗、迦楼罗、摩睺罗中贫苦恼故护持禁戒。 “为佛种故护持禁戒，为住听法如闻而行护持禁戒，为僧种故护持禁戒，为欲出过生、老、病、死、忧悲、苦恼故护持禁戒，为欲解脱诸众生故护持禁戒，为安乐利益诸众生故护持禁戒，欲住佛法故护持禁戒，欲转法轮故护持禁戒，为集圣种故护持禁戒，为不断佛法僧种故护持禁戒，为妙神通故护持禁戒，为戒、定、 现代汉语译本：怀有怨恨和嫌隙时，要修习慈悲心，视怨敌如亲人；不以持戒而自高自大，不倾向于其他乘法，不礼拜其他天神；舍弃各种见解的覆盖，使烦恼缠缚断除，灭除后悔；布施财物时没有后悔之心，心生欢喜；不生起对三界存在的贪恋和不愿；忍受疲劳和痛苦，善于守护精进之心；远离执着之心，不惊慌恐惧，证得无生法忍。 ‘善男子！菩萨摩诃萨为了积累这些戒律，乃至失去生命也绝不毁犯。他们持守戒律不是为了王位，不是为了升天，不是为了成为帝释（Indra，天神之王），不是为了成为梵天（Brahma，创造之神），不是为了封地，不是为了自在，不是为了美妙的色相，不是为了端正的容貌，不是为了名声，不是为了赞叹，不是为了利益供养，不是为了恭敬，不是为了活命，不是为了饮食，不是为了卧具，不是为了医药而持守戒律。他们持守戒律不是为了眼所见的色，不是为了耳所听的声音，不是为了鼻所闻的香，不是为了舌所尝的味道，不是为了身体所触的感受，不是为了心中所想的法。他们持守戒律不依赖于色蕴（rupa，物质），不依赖于受蕴（vedana，感受），想蕴（samjna，知觉），行蕴（samskara，意志），识蕴（vijnana，意识）。他们持守戒律不依赖于欲界（kamadhatu，欲望界），色界（rupadhatu，物质界），无色界（arupadhatu，非物质界）。他们持守戒律不是为了畏惧地狱、饿鬼、畜生道，不是为了救护而持守戒律。他们持守戒律不是为了畏惧人道的贫穷困苦，不是为了畏惧天道的贫穷困苦。他们持守戒律不是为了畏惧天、龙（naga，蛇神）、夜叉（yaksha，守护神）、乾闼婆（gandharva，天乐神）、阿修罗（asura，非天神）、紧那罗（kinnara，歌神）、迦楼罗（garuda，金翅鸟神）、摩睺罗伽（mahoraga，大蟒神）中的贫穷困苦。’ ‘他们为了佛种（buddha-gotra，成佛的种子）而持守戒律，为了安住于听闻佛法并如所闻而行而持守戒律，为了僧种（sangha-gotra，僧团的种子）而持守戒律，为了想要超越生、老、病、死、忧愁、悲伤、痛苦、烦恼而持守戒律，为了想要解脱一切众生而持守戒律，为了安乐利益一切众生而持守戒律，为了安住于佛法而持守戒律，为了转法轮（dharma-cakra，佛法之轮）而持守戒律，为了积累圣种（arya-gotra，圣者的种子）而持守戒律，为了不断绝佛法僧三宝的种子而持守戒律，为了获得美妙的神通而持守戒律，为了戒、定、
English
English version: When harboring resentment and animosity, cultivate loving-kindness, viewing enemies as relatives; do not become arrogant due to upholding precepts, do not incline towards other vehicles, do not worship other deities; relinquish all coverings of views, causing the bonds of afflictions to be severed, extinguishing remorse; when giving away possessions, have no regret, and generate joy; do not give rise to craving or aversion towards the three realms of existence; endure fatigue and suffering, skillfully guarding the mind of diligence; stay away from attachment, do not be startled or afraid, and attain the forbearance of non-arising of phenomena. ‘Good man! Bodhisattva Mahasattvas, in order to accumulate these precepts, would never violate them even at the cost of their lives. They uphold precepts not for the sake of a royal position, not for rebirth in heaven, not for becoming Indra (king of gods), not for becoming Brahma (creator god), not for a fiefdom, not for freedom, not for beautiful appearances, not for handsome features, not for fame, not for praise, not for material offerings, not for respect, not for survival, not for food, not for bedding, not for medicine. They uphold precepts not for the sake of sights seen by the eyes, not for sounds heard by the ears, not for fragrances smelled by the nose, not for tastes savored by the tongue, not for sensations felt by the body, not for thoughts conceived by the mind. They uphold precepts not relying on the aggregates of form (rupa), not relying on the aggregates of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana). They uphold precepts not relying on the desire realm (kamadhatu), the form realm (rupadhatu), or the formless realm (arupadhatu). They uphold precepts not out of fear of hell, hungry ghosts, or the animal realm, not for the sake of protection. They uphold precepts not out of fear of poverty and suffering in the human realm, not out of fear of poverty and suffering in the heavenly realm. They uphold precepts not out of fear of poverty and suffering among gods, nagas (serpent deities), yakshas (guardian spirits), gandharvas (celestial musicians), asuras (demigods), kinnaras (celestial musicians), garudas (mythical birds), and mahoragas (great serpents).’ ‘They uphold precepts for the sake of the Buddha-gotra (Buddha lineage), they uphold precepts to abide in listening to the Dharma and practicing as heard, they uphold precepts for the sake of the Sangha-gotra (Sangha lineage), they uphold precepts for the sake of wanting to transcend birth, old age, sickness, death, sorrow, grief, suffering, and affliction, they uphold precepts for the sake of wanting to liberate all sentient beings, they uphold precepts for the sake of the peace and benefit of all sentient beings, they uphold precepts for the sake of abiding in the Buddha Dharma, they uphold precepts for the sake of turning the Dharma-cakra (wheel of Dharma), they uphold precepts for the sake of accumulating the Arya-gotra (noble lineage), they uphold precepts for the sake of not cutting off the lineage of the Buddha, Dharma, and Sangha, they uphold precepts for the sake of attaining wondrous supernormal powers, they uphold precepts for the sake of morality, concentration, --------------------------------------------------------------------------------
Chinese
慧解脱、解脱知见故护持禁戒，为神足变化应现无方护持禁戒。如是持戒，不毁、不缺、不穿、坚实、无所作为、具足成就、精妙无染、清净香洁、智者所赞、诸佛所叹，如法修行坚固真实。 “若菩萨成就如是持戒，不失十法。何等十法？谓不失于转轮王位，既在是位不生放逸，悕望欲得无上菩提愿得见佛；不失帝释，既得是处不生放逸，悕望欲得无上菩提愿得见佛；不失梵王，既在是处不生放逸，悕望欲得无上菩提愿得见佛；净信正真不失闻法；如所闻法善能分别；不失摄取菩萨智慧；不失无断无碍辩才；不失集聚一切善根；不失一切诸佛声闻缘觉所赞；不失疾能通达一切诸佛智慧。若菩萨成就如是持戒，不失此十法。 “菩萨成就如是戒聚，诸天常礼、诸龙宗敬、夜叉常供、诸乾闼婆亦常供养，阿修罗敬侍，诸王、婆罗门、长者、居士皆尊重之；智者常趣、诸佛常念、诸天世人常师事之，常愍众生。 “若菩萨如是净持戒聚，不生四处，除化众生。何等四？不生边地、不生无佛国、不生邪见家、不生恶道。菩萨如是净持戒聚不生四处。 “复次，善男子！菩萨如是净持戒聚不失四法。何等四？所谓不失菩提之心、不失念佛、不失闻法、既闻法已乃至无量阿僧祇劫而不忘失，是为菩萨净 现代汉语译本 由于智慧解脱和解脱知见的缘故，护持禁戒，为了以神通变化应现无方而护持禁戒。像这样持戒，不毁坏、不缺漏、不杂染、坚固、无所作为、具足成就、精妙无染、清净香洁、为智者所赞叹、为诸佛所赞叹，如法修行，坚固真实。 ‘如果菩萨成就这样的持戒，就不会失去十种功德。是哪十种呢？就是不会失去转轮王的地位，即使身处这个地位也不会放逸，希望得到无上菩提，希望见到佛；不会失去帝释（Indra，天神之王）的地位，即使得到这个地位也不会放逸，希望得到无上菩提，希望见到佛；不会失去梵王（Brahma，创造之神）的地位，即使身处这个地位也不会放逸，希望得到无上菩提，希望见到佛；净信真实，不会失去听闻佛法；对于所听闻的佛法能够善加分别；不会失去摄取菩萨的智慧；不会失去无断无碍的辩才；不会失去积聚一切善根；不会失去一切诸佛、声闻（Śrāvaka，佛陀的弟子）、缘觉（Pratyekabuddha，独自开悟者）所赞叹；不会失去迅速通达一切诸佛智慧的能力。如果菩萨成就这样的持戒，就不会失去这十种功德。 ‘菩萨成就这样的戒聚，诸天常常礼敬，诸龙（Nāga，蛇神）尊敬，夜叉（Yakṣa，守护神）常常供养，诸乾闼婆（Gandharva，天上的乐神）也常常供养，阿修罗（Asura，好战的神）侍奉，诸王、婆罗门（Brahmana，祭司）、长者、居士都尊重他；智者常常亲近，诸佛常常忆念，诸天世人常常以他为师，常常怜悯众生。 ‘如果菩萨这样清净地持守戒聚，就不会出生在四种地方，除非是为了化度众生。是哪四种呢？不会出生在边地、不会出生在没有佛法的国度、不会出生在邪见之家、不会出生在恶道。菩萨这样清净地持守戒聚就不会出生在这四种地方。 ‘再者，善男子！菩萨这样清净地持守戒聚就不会失去四种功德。是哪四种呢？就是不会失去菩提之心、不会失去忆念佛陀、不会失去听闻佛法，即使听闻佛法后，乃至无量阿僧祇劫（asaṃkhya kalpa，无数大劫）也不会忘失，这就是菩萨清净持戒的功德。'