English
English version: Monks, Śakra-devānām-Indra (Lord of the Gods), Brahmā (the Creator God), the Lokapāla (Four Guardian Kings of the World), and other assemblies went to the abode of Mahāvrksha-kinnararāja (Great Tree Kinnara King, a deity that is half-human and half-bird), adorned the maṇḍala (sacred space), and spread out seats. At that time, Mahāvrksha-kinnararāja said to Śakra, Brahmā, the Lokapālas, and all the devaputras (sons of gods), and all the great virtuous ones: 'Please come forward and be seated. The food prepared for the Tathāgata (the Thus-Gone One, an epithet of the Buddha) should be enjoyed together.' At that time, the Kinnara King, with his wives, children, and family members, personally poured and respectfully offered food, complete with various delicious and flavorful dishes, all born from the roots of merit of the Bodhisattva (an enlightened being), providing ample sustenance to the Tathāgata, Bodhisattvas, Śrāvakas (Disciples who hear the teachings), and the entire assembly. Having been satisfied, the Kinnara King, knowing that everyone had finished washing their bowls and hands, sat down in order before the Tathāgata with his family, desiring to hear the Dharma (teachings). At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) expounded the wonderful Dharma to the Kinnara King and the entire assembly, instructing, teaching, benefiting, and delighting them. At that time, the Bhagavan then expounded such wonderful Dharma: 'Kinnara King! A Bodhisattva has thirty-two dharmas (qualities) that purify Dāna-pāramitā (the perfection of giving). What are the thirty-two? Kinnara King! A Bodhisattva does not forget the bodhicitta (mind of enlightenment), and with that as a guide, practices giving. He does not praise the hīnayāna (lesser vehicle) while practicing giving. In all that he does, he practices giving without harming or destroying the minds of others. When someone comes seeking, he practices giving without any intention to harm. Towards those who request, he gives with the thought of a puṇyakṣetra (field of merit). Towards those he approaches, he gives with the thought of a teacher, with the thought of a virtuous friend. He gives by abandoning the inner knot of stinginess. He gives without greed or miserliness, with joy and elation. He extends his hand straight and well, giving freely without expecting anything in return. He gives with an elevated mind, not with a base mind. He gives without being born into evil realms. He gives without expecting any reward, without any hope. He gives for the sake of the Buddha-dharma (Buddha's teachings). He gives without any vexation or heat in his mind. He gives with the intention of gathering beings. I shall teach and transform all beings, and then give. I shall protect the Dharma, and then give. I shall follow the Tathāgata's teachings, and then give. I should act as a companion in subduing the armies of Māra (demons), and then give. I should attain samyak-saṃbodhi (perfect enlightenment), and then give. I should act as' --------------------------------------------------------------------------------
Chinese
善丈夫业而行布施。我应当离饿鬼、恶道而行布施。我应当集修舍心因而行布施。我当获得大财封邑摄取他人而行布施。我应当行和敬之法而行布施。我当不离得善知识而行布施。我应当于一切众生无瞋害眼而行布施。我应当以布施善根向无上道而行布施。我应当学余菩萨舍而行布施。我宜应当庄严相好而行布施。我宜应当净佛国土而行布施。紧那罗王！是为菩萨三十二法净檀波罗蜜。 “紧那罗王！菩萨复有三十二法净尸波罗蜜。善自净身是名为戒，净贪瞋痴故；善自净口是名为戒，不自欺诳佛及诸天是无虚相故；善自净心是名为戒，离无明贪瞋邪见故。净十善业是名为戒，生人天故。不忘菩提心是名为戒，不贪余乘故。志意清净是名为戒，舍幻伪故。称赞贤圣是名为戒，勤摄非圣故。以慈为首是名为戒，于诸众生心平等故。修大悲心是名为戒，趣向教化诸众生故。善好等学是名为戒，毕竟无缺故。惭愧所摄是名为戒，怖畏恶道故。无有穿漏是名为戒，不中舍故。无有瑕疵是名为戒，究竟白法故。自己自在是名为戒，至余佛土故。尊重豪贵是名为戒，智者所赞故。能超出过是名为戒，离恶道故。善安止住是名为戒，一切安乐悉具足故。诸佛所赞是名为戒，是佛戒故。不自慢缓是名为戒，坚实救拔世间人故。不 现代汉语译本 以善良丈夫的事业来行布施。我应当远离饿鬼、恶道而行布施。我应当通过修习舍心来行布施。我应当获得巨大的财富和封邑，用以摄取他人而行布施。我应当奉行和睦恭敬之法而行布施。我应当不离善知识的教导而行布施。我应当以对一切众生没有嗔恨和伤害的眼光来行布施。我应当以布施的善根回向无上菩提之道而行布施。我应当学习其他菩萨的舍弃精神而行布施。我应当庄严自己的相好而行布施。我应当清净佛国国土而行布施。紧那罗王（Kinnara King）！这便是菩萨以三十二种方法来清净檀波罗蜜（Dāna-pāramitā，布施波罗蜜）。 紧那罗王（Kinnara King）！菩萨又有三十二种方法来清净尸波罗蜜（Śīla-pāramitā，持戒波罗蜜）。善于清净自身，这称为戒，因为清净了贪、嗔、痴；善于清净口业，这称为戒，因为不自欺欺人，对佛和诸天没有虚妄之相；善于清净心念，这称为戒，因为远离了无明、贪欲、嗔恨和邪见。清净十善业，这称为戒，因为能生于人天善道。不忘失菩提心，这称为戒，因为不贪求其他乘的果位。志向和意念清净，这称为戒，因为舍弃了虚幻和虚伪。称赞贤圣，这称为戒，因为勤勉地摄受那些非贤圣之人。以慈悲为首，这称为戒，因为对一切众生心怀平等。修习大悲心，这称为戒，因为趣向于教化一切众生。善好地平等学习，这称为戒，因为最终没有缺漏。被惭愧心所摄持，这称为戒，因为畏惧恶道。没有穿漏，这称为戒，因为不会中途舍弃。没有瑕疵，这称为戒，因为究竟是清净的善法。自己能够自在，这称为戒，因为能到达其他佛土。尊重豪贵，这称为戒，因为被智者所赞叹。能够超出和超越，这称为戒，因为远离了恶道。善于安止和住留，这称为戒，因为一切安乐都具足。被诸佛所赞叹，这称为戒，因为是佛的戒律。不自满和懈怠，这称为戒，因为坚实地救拔世间之人。不
English
English version Practicing generosity with the conduct of a virtuous man. I should practice generosity by distancing myself from hungry ghosts and evil paths. I should practice generosity by cultivating a mind of detachment. I should acquire great wealth and fiefdoms to gather others and practice generosity. I should practice generosity by adhering to the principles of harmony and respect. I should practice generosity by not straying from the guidance of virtuous friends. I should practice generosity with eyes free from anger and harm towards all beings. I should dedicate the merit of generosity towards the unsurpassed path of enlightenment and practice generosity. I should learn from the relinquishment of other Bodhisattvas and practice generosity. I should adorn my physical characteristics and practice generosity. I should purify the Buddha lands and practice generosity. Kinnara King! These are the thirty-two ways in which a Bodhisattva purifies the Dāna-pāramitā (Perfection of Generosity). Kinnara King! Furthermore, a Bodhisattva has thirty-two ways to purify the Śīla-pāramitā (Perfection of Morality). Being good at purifying oneself is called morality, because it purifies greed, hatred, and delusion; being good at purifying one's speech is called morality, because one does not deceive oneself or others, and there is no falseness towards the Buddhas and devas; being good at purifying one's mind is called morality, because one is free from ignorance, greed, hatred, and wrong views. Purifying the ten wholesome actions is called morality, because it leads to rebirth in human and heavenly realms. Not forgetting the Bodhicitta (mind of enlightenment) is called morality, because one does not crave other vehicles. Having pure aspirations and intentions is called morality, because one abandons illusion and falsehood. Praising the virtuous and noble is called morality, because one diligently gathers those who are not virtuous. Taking loving-kindness as the foremost is called morality, because one has equanimity towards all beings. Cultivating great compassion is called morality, because one is directed towards teaching and transforming all beings. Being good at learning equally is called morality, because ultimately there is no deficiency. Being governed by shame and remorse is called morality, because one fears evil paths. Having no leaks is called morality, because one does not abandon it midway. Having no flaws is called morality, because it is ultimately pure and wholesome. Being self-reliant is called morality, because one can reach other Buddha lands. Respecting the noble and honorable is called morality, because it is praised by the wise. Being able to transcend and surpass is called morality, because one is free from evil paths. Being good at abiding and dwelling is called morality, because all happiness is complete. Being praised by all the Buddhas is called morality, because it is the morality of the Buddhas. Not being arrogant or lax is called morality, because one firmly rescues the people of the world. Not --------------------------------------------------------------------------------
Chinese
自高毁他是名为戒，善弃舍故。修行弃舍是名为戒，离诸烦恼故。自己修行是名为戒，一切助道菩提法故。作于欢喜是名为戒，离爱贪故。善摄取他是名为戒，随如说故。调伏出家是名为戒，舍离一切家系缚故。坚欲修行是名为戒，欲乐法故。决定少欲及与知足是名为戒，依圣种故。乐修头陀是名为戒，欲舍一切诸恶法故。无著相应是名为戒，观无众生故。随顺不违是名为戒，顺缘法故。离一切见是名为戒，离断常故。紧那罗王！是为菩萨三十二法净尸波罗蜜。 “紧那罗王！菩萨复有三十二法净忍波罗蜜。何等三十二？不坚着身是名知忍。不住寿命是名知忍。无侵害心是名知忍。堪耐恶言是名知忍。悲于下劣是名知忍。不轻未学是名知忍。有大势力能苦切他而不为之是名知忍。节节支解不起瞋恚是名知忍。无有粗涩是名知忍。不生瞋害是名知忍。无不与语是名知忍。有于志意是名知忍。其心无浊是名知忍。无娆乱心是名知忍。护他人心是名知忍。以财利益是名知忍。知觉大悲是名知忍。灭除憍慢是名知忍。谦下一切诸众生等是名知忍。不增炽然是名知忍。乐于寂静是名知忍。闲晏无为是名知忍。自观己过是名知忍。他人有缺不见其过是名知忍。如法财封是名知忍。有于信财是名知忍。心无热恼是名知忍。意念 现代汉语译本 自赞毁谤他人称为戒，因为舍弃了善行。修行舍弃称为戒，因为远离了各种烦恼。自己修行称为戒，为了所有帮助证得菩提的方法。产生欢喜称为戒，因为远离了爱和贪婪。善于摄取他人称为戒，因为随顺如实所说。调伏出家称为戒，因为舍弃了一切家庭的束缚。坚定欲望修行称为戒，因为欲望快乐的佛法。决定少欲和知足称为戒，因为依靠圣种。乐于修习头陀行称为戒，因为想要舍弃一切诸恶法。与无著相应称为戒，因为观照没有众生。随顺不违背称为戒，因为顺应因缘法。远离一切见解称为戒，因为远离断见和常见。 紧那罗王（Kinnara King）！这便是菩萨的三十二种清净尸波罗蜜（Śīla-pāramitā，戒波罗蜜）。 紧那罗王（Kinnara King）！菩萨还有三十二种清净忍波罗蜜（Kṣānti-pāramitā，忍波罗蜜）。哪三十二种呢？不执着身体称为知忍。不住留寿命称为知忍。没有侵害心称为知忍。堪能忍受恶言称为知忍。怜悯下劣者称为知忍。不轻视未学习者称为知忍。有强大的势力能够苦切他人而不去做称为知忍。身体被节节肢解也不生瞋恚称为知忍。没有粗暴涩滞称为知忍。不生瞋恨损害称为知忍。没有不与人说话的情况称为知忍。具有志向和意愿称为知忍。内心没有污浊称为知忍。没有扰乱他人的心称为知忍。守护他人的心称为知忍。用财物利益他人称为知忍。知觉到大悲心称为知忍。灭除骄慢称为知忍。谦卑对待一切众生等等称为知忍。不增加炽盛的烦恼称为知忍。乐于寂静称为知忍。闲暇安宁无为称为知忍。自我观察自己的过失称为知忍。他人有缺点不去看他的过失称为知忍。如法获得的财富封赏称为知忍。拥有信财称为知忍。内心没有热恼称为知忍。意念……
English
English version Praising oneself and disparaging others is called precept, because of abandoning goodness. Practicing abandonment is called precept, because of being away from all afflictions. Self-cultivation is called precept, for the sake of all aids to the path of Bodhi. Creating joy is called precept, because of being away from love and greed. Skillfully gathering others is called precept, because of following what is truly spoken. Subduing and renouncing home life is called precept, because of abandoning all family bonds. Firmly desiring to practice is called precept, because of desiring the Dharma of joy. Deciding to have few desires and being content is called precept, because of relying on the noble lineage. Enjoying the practice of Dhūta (ascetic practices) is called precept, because of wanting to abandon all evil dharmas. Corresponding to non-attachment is called precept, because of observing no sentient beings. Following and not contradicting is called precept, because of following the conditions. Being away from all views is called precept, because of being away from annihilationism and eternalism. Kinnara King! These are the thirty-two dharmas of the Bodhisattva's pure Śīla-pāramitā (Perfection of Morality). Kinnara King! The Bodhisattva also has thirty-two dharmas of pure Kṣānti-pāramitā (Perfection of Patience). What are the thirty-two? Not being attached to the body is called knowing patience. Not dwelling on life is called knowing patience. Having no intention to harm is called knowing patience. Being able to endure harsh words is called knowing patience. Being compassionate to the inferior is called knowing patience. Not looking down on those who have not learned is called knowing patience. Having great power to afflict others but not doing so is called knowing patience. Not generating anger even when limbs are dismembered is called knowing patience. Having no roughness or astringency is called knowing patience. Not generating anger or harm is called knowing patience. Not having a situation where one does not speak to others is called knowing patience. Having aspiration and intention is called knowing patience. Having a mind without turbidity is called knowing patience. Having no intention to disturb others' minds is called knowing patience. Protecting others' minds is called knowing patience. Benefiting others with wealth is called knowing patience. Being aware of great compassion is called knowing patience. Eliminating pride is called knowing patience. Being humble to all sentient beings, etc., is called knowing patience. Not increasing burning afflictions is called knowing patience. Enjoying tranquility is called knowing patience. Being leisurely, peaceful, and non-active is called knowing patience. Observing one's own faults is called knowing patience. Not seeing the faults of others when they have shortcomings is called knowing patience. Righteous wealth and rewards are called knowing patience. Having wealth of faith is called knowing patience. Having a mind without heat or vexation is called knowing patience. Intending... --------------------------------------------------------------------------------