English
English version With a pure mind, speech is truthful and free from falsehood, the voice is clear and pleasant to hear, and the Dharma is taught like a flowing spring. 'A Bodhisattva-Mahāsattva (great being of enlightenment), with a pure body and mind, is skilled at subduing greed, hatred, delusion, and so on. They are not attached to the fruits of the three realms of existence (desire realm, form realm, formless realm), nor do they abandon the means to alleviate suffering. Wisdom is present, and the mind is always clear.' 'A Bodhisattva-Mahāsattva (great being of enlightenment), with a pure body and mind, practices the Four Immeasurables (loving-kindness, compassion, joy, equanimity) and the Six Perfections (generosity, morality, patience, diligence, concentration, wisdom) day and night, without the slightest fatigue even after a long time. They counteract each of the eighty-four thousand afflictions and defilements, generating various merits.' 'A Bodhisattva-Mahāsattva (great being of enlightenment), with a pure body and mind, is not attached to Bodhi (enlightenment) nor averse to birth and death. They attain freedom in their minds regarding all dharmas (phenomena), either entering into the cycle of rebirth or realizing Nirvana (liberation).' 'A Bodhisattva-Mahāsattva (great being of enlightenment), with a pure body and mind, deeply loves the supreme Mahayana (Great Vehicle) teachings spoken by the present Buddha, and can remember the profound sutras of past Buddhas, upholding them without forgetting. They can also turn the Dharma wheel (Dharmacakra, the wheel of Dharma) of all Buddhas, flowing endlessly like a great river.' 'A Bodhisattva-Mahāsattva (great being of enlightenment), with a pure body and mind, is far from flattery, deceit, arrogance, jealousy, evil beasts, poisonous insects, and the actions of Piśācas (flesh-eating demons). They lovingly cherish sentient beings, without causing harm or annoyance.' 'A Bodhisattva-Mahāsattva (great being of enlightenment), with a pure body and mind, is not greedy for possessions, nor attached to food and drink, nor does he abandon the poor, needy, and orphaned. Wherever they are born, they are abundant in wealth, have accomplished families, possess a beautiful appearance, and have great power and virtue.' 'A Bodhisattva-Mahāsattva (great being of enlightenment), with a pure body and mind, knows all pleasures without exception and is liberated from all sufferings without exception. They clearly understand the various sufferings of birth, old age, sickness, death, separation from loved ones, not getting what one wants, and encountering enemies. They are not disturbed by these afflictions, and they view all sentient beings and forms as dreams and illusions, without any solidity.' 'You elders, according to what you have heard, should understand in this way: the great Bodhisattvas have pure bodies and minds, and the physical body composed of the four elements (earth, water, fire, wind) and the five aggregates (form, feeling, perception, mental formations, consciousness) is merely an empty collection, ultimately unreal.' At that time, the World Honored One further said to the Elder Mahābala (great strength) and others: 'Good men! Such a Bodhisattva-Mahāsattva (great being of enlightenment), --------------------------------------------------------------------------------
Chinese
于生死界，其所爱身为缘有情，示现形相无有希求，于种种境远离爱染，身心平等无取无舍，常作善事利益安乐，饶益众生未尝懈废，所有寿命于三界中或增或减，随顺众生，所乐差别，为令觉悟心无所欲。 “于诸众生平等一观，于诸世中上妙珍宝受用之具，金银库藏钱财谷米，衣服饮食床榻卧具，涂香末香花鬘璎珞婇女眷属，一切世间种种上妙严饰之具，于自所有色身寿命，而是菩萨摩诃萨悉无爱恋。 “若有众生，而来求乞钱财、谷米、金银、库藏珍妙之物，衣服、饮食、床榻、卧具、涂香、末香、花鬘、璎珞，男子、婇女、内外眷属，色身寿命，悉皆能舍，未尝有心于刹那顷暂生悭吝。何以故？是菩萨摩诃萨，久悟虚幻，于生灭相而无染着，为欲圆满六波罗蜜到于彼岸，度脱众生亦离苦际。是故于此生灭因缘虚幻境相，唯求远离，无心取着故无吝惜。 “善男子！当知菩萨摩诃萨，如是修行六到彼岸微妙胜行，精进长时无少懈怠，即当速得成就无上正等菩提，永契真常心无退转。” 尔时，世尊为诸长者，重宣此义而说偈言： “善哉长者， 汝等当知， 是菩萨人， 于生灭法， 种种身相， 种种寿命； 严饰之具， 婇女眷属， 为欲圆满， 六波罗蜜 现代汉语译本 在生死轮回的境界中，菩萨对于以所爱的自身为缘而存在的有情众生，示现各种形相而没有任何希求。对于种种境界远离爱恋和染着，身心平等，没有取舍。常常行善事，利益和安乐众生，饶益众生从不懈怠。所有的寿命，在三界之中或增加或减少，都随顺众生的喜好和差别，为了令众生觉悟而内心没有欲望。 ‘对于一切众生平等看待，对于世间上好的珍宝和受用之物，如金银库藏、钱财谷米、衣服饮食、床榻卧具、涂香末香、花鬘璎珞、婇女眷属，以及一切世间种种上好的庄严装饰之物，乃至对于自己的色身和寿命，这位菩萨摩诃萨都完全没有爱恋。’ ‘如果有众生前来乞求钱财、谷米、金银、库藏珍妙之物，衣服、饮食、床榻、卧具、涂香、末香、花鬘、璎珞，男子、婇女、内外眷属，乃至色身寿命，菩萨都能全部施舍，心中没有一刹那的吝啬。为什么呢？因为这位菩萨摩诃萨，早已觉悟一切都是虚幻的，对于生灭的现象没有染着，为了圆满六波罗蜜（Six Pāramitās，六种到达彼岸的方法）而到达彼岸，度脱众生也脱离苦难的边际。因此，对于这生灭因缘的虚幻境相，只求远离，内心没有执取，所以没有吝惜。’ ‘善男子！应当知道，菩萨摩诃萨，这样修行六到彼岸的微妙殊胜之行，精进长久而没有丝毫懈怠，就将迅速成就无上正等菩提（Anuttarā-samyak-saṃbodhi，无上的、正确的、完全的觉悟），永远契合真常，内心没有退转。’ 这时，世尊（The Blessed One）为各位长者，再次宣说这个道理，而说偈语： ‘善哉各位长者，你们应当知道，这位菩萨，对于生灭之法，种种的身相，种种的寿命；庄严装饰之物，婇女眷属，为了圆满，六波罗蜜（Six Pāramitās）。’
English
English version In the realm of birth and death, for sentient beings whose existence is conditioned by their beloved bodies, the Bodhisattva manifests various forms without any desire. Towards all kinds of circumstances, they are far from love and attachment, with body and mind in equanimity, neither grasping nor rejecting. They constantly perform good deeds, benefiting and bringing happiness to sentient beings, tirelessly working for their welfare. Their lifespan, whether increased or decreased within the three realms, accords with the preferences and differences of sentient beings, aiming to awaken them to a state of desirelessness. ‘They regard all beings with equality, and towards the finest treasures and objects of enjoyment in the worlds, such as gold and silver treasuries, money, grains, clothing, food, beds, bedding, perfumes, incense, flower garlands, necklaces, female attendants, and all kinds of exquisite adornments in the world, even their own physical body and lifespan, these Bodhisattva-Mahāsattvas (Great Bodhisattvas) have no attachment whatsoever.’ ‘If there are sentient beings who come seeking money, grains, gold, silver, treasures, exquisite objects, clothing, food, beds, bedding, perfumes, incense, flower garlands, necklaces, male or female attendants, inner or outer relatives, even their physical body and lifespan, the Bodhisattva is able to give all away, without ever having a moment of stinginess in their heart. Why? Because this Bodhisattva-Mahāsattva (Great Bodhisattva) has long realized the illusory nature of all things, and has no attachment to the phenomena of birth and death. In order to perfect the Six Pāramitās (Six Perfections) and reach the other shore, and to liberate sentient beings from the bounds of suffering, they seek only to distance themselves from the illusory appearances of birth, death, and conditioned existence, having no attachment in their hearts, and therefore no miserliness.’ ‘Good men! You should know that the Bodhisattva-Mahāsattva (Great Bodhisattva), by practicing these subtle and supreme practices of the Six Pāramitās (Six Perfections) with diligence and perseverance over a long period of time without the slightest懈怠, will quickly attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), forever united with the true and constant, with no turning back in their hearts.’ At that time, the Blessed One (The Blessed One), for the sake of the elders, repeated this meaning in verse, saying: ‘Excellent elders, you should know, this Bodhisattva, towards the Dharma of birth and death, various bodily forms, various lifespans; adornments, female attendants, in order to perfect, the Six Pāramitās (Six Perfections).’
Chinese
， 转化众生， 远离苦际， 于此所有， 皆不爱着。 汝善男子！ 欢喜谛听， 于菩萨行， 当勤修习， 勿以贪瞋， 烦恼绳索， 昼夜系缚， 沦堕三涂， 无有休息。 汝善男子！ 是身犹如， 饮食之器， 内外之间， 常令清净， 诸恶毒物， 不令入中。 参诸上味， 若有饮啖， 损坏色身， 及与寿命， 身中若有， 贪瞋痴等， 烦恼毒药， 参诸法味， 众生饮啖， 损坏法身， 及与慧命。 汝善男子！ 一切众生， 无始时来， 少有智慧， 如彼婴儿， 但念乳食， 余无知见， 于诸境相， 不能分别， 生灭过患， 由因感果， 果复造因， 智不现前。 心常痴暗， 唯贪饮食， 资益四大， 常处梦中， 而无醒觉， 于佛教法， 心无修习， 犹如醉人， 言无义味。 于五欲境， 未尝远离， 昼夜邪思， 唯增苦恼， 愁忧积集， 身心放逸， 纵无明流， 入生死海， 漂沈汩没， 受诸业报， 饥寒困苦， 羸瘦憔悴， 远于彼岸， 不能解脱。 此诸众生， 从久远来， 于自真心， 尘惑所昏， 现代汉语译本： 转化众生，使他们远离苦难的边际，对于这一切，都不应贪恋执着。善男子！ 欢喜地谛听，对于菩萨的修行，应当勤奋修习，不要因为贪婪和嗔恨，被烦恼的绳索日夜束缚，从而沉沦于地狱、饿鬼、畜生三恶道，没有止息的时候。善男子！ 这个身体就像是盛放饮食的器皿，内外之间，要经常保持清净，不要让各种邪恶的毒物进入其中。 掺杂各种美味，如果饮食不当，会损坏色身以及寿命。同样，如果身中存在贪婪、嗔恨、愚痴等烦恼毒药，掺杂在佛法之中，众生饮用，就会损坏法身以及慧命。善男子！ 一切众生，从无始以来，很少有智慧，就像那些婴儿，只想着乳汁食物，没有其他的知见，对于各种境界现象，不能分辨，不明白生灭的过患，由因产生果，果又造就因，智慧不能显现。 内心常常愚昧黑暗，只贪图饮食，滋养四大假合之身，常常处于梦中，而没有醒悟，对于佛教的教法，内心没有修习，就像醉酒的人一样，说出的话没有意义。 对于五欲的境界，从未远离，日夜邪思妄想，只会增加苦恼，忧愁积聚，身心放纵懈怠，顺从无明的洪流，进入生死轮回的苦海，漂泊沉没，遭受各种业报，饥寒交迫，困苦不堪，身体瘦弱憔悴，远离解脱的彼岸，不能得到解脱。这些众生，从久远以来，对于自己的真心，被尘世的迷惑所昏染。
English
English version: Transforming sentient beings, leading them away from the edge of suffering, and not being attached to any of this. Good man! Listen joyfully and attentively, and diligently cultivate the practices of a Bodhisattva. Do not be bound day and night by the ropes of greed, hatred, and afflictions, causing you to sink into the three evil realms (hell, hungry ghost, animal) without rest. Good man! This body is like a vessel for food and drink. Keep it clean inside and out, and do not allow any evil poisons to enter it. Mixing in various delicacies, if one eats or drinks improperly, it will damage the physical body and lifespan. Similarly, if there are poisons of greed, hatred, and delusion within the body, mixed into the flavors of the Dharma, and sentient beings consume them, it will damage the Dharma body and the life of wisdom. Good man! All sentient beings, from beginningless time, have little wisdom, like infants who only think of milk and food, and have no other knowledge or views. They cannot distinguish between various states and appearances, and do not understand the faults of arising and ceasing. Cause produces effect, and effect creates cause, so wisdom does not manifest. The mind is often foolish and dark, only craving food and drink, nourishing the four great elements (earth, water, fire, wind) that make up the body. They are constantly in a dream, without awakening. They do not cultivate the teachings of Buddhism in their hearts, like a drunken person whose words have no meaning. They have never distanced themselves from the realm of the five desires (form, sound, smell, taste, touch), and day and night they engage in wrong thinking, only increasing suffering. Sorrow and worry accumulate, and the body and mind are unrestrained and lax, following the flow of ignorance, entering the sea of birth and death, drifting and sinking, receiving various karmic retributions, suffering from hunger and cold, weak and emaciated, far from the other shore of liberation, unable to be freed. These sentient beings, from a long time ago, have had their true minds obscured by the defilements of the world.