English
English version: 'It is called the realm of accumulated causes and conditions for practice (the realm where the causes and conditions for practice converge), because it is able to turn the Dharma wheel; the Sangha is called great compassion (great compassion), because it is in a state of non-retrogression; the Sangha is called the gathering of all merits (the collection of all merits), because one can attain great Bodhi in one lifetime.' 'Furthermore, good man! After the Bodhisattva remembers the Sangha in this way, he thinks: 'The Sangha has such immeasurable merits, I want to obtain them all, and also enable all sentient beings to ultimately achieve them.' 'Good man! This is called the place where the Bodhisattva Mahasattva remembers the Sangha.' 'Good man! What is the Bodhisattva Mahasattva's mindfulness of precepts? Good man! The Bodhisattva thinks: 'All the supreme and wonderful rewards of the world and beyond the world, those rewards are all obtained because of upholding the precepts. Why? Because it relies on the fundamental power of pure precepts.' Good man! Just as all grasses, trees, and forests rely on the earth as their foundation; in the same way, all the wonderful fruits of the world and beyond the world rely on the precepts as their foundation. The Bodhisattva Mahasattva, abiding in upholding the precepts, can be a great field of merit for all gods and humans, and can also fulfill the merits of the giver.' 'Good man! The Bodhisattva abides in upholding the precepts and generates a joyful mind; because the mind is joyful, he does not generate worry and distress; because he does not worry and distress, the mind is delighted; because he is delighted, he obtains physical and mental ease; because he has physical and mental ease, the mind obtains joy; because the mind obtains joy, he obtains Samadhi (meditative absorption); because he obtains Samadhi, he obtains true knowledge; because of true knowledge, the Bodhisattva generates great compassion for all sentient beings. The Bodhisattva thinks: 'I now use this true Samadhi Dharma gate to truly know, in order to enable all sentient beings to achieve it.' This Bodhisattva cultivates with great compassion, and relying on that great compassion, cultivates higher precepts (higher precepts), higher Samadhi (higher Samadhi), and higher wisdom (higher wisdom) to fulfillment, and attains Anuttara-Samyak-Sambodhi (unexcelled complete enlightenment). 'Therefore, I now cultivate wonderful precepts, without wavering, without negligence. I remember all sentient beings and cultivate precepts. Why? If a Bodhisattva does not remember all sentient beings when upholding precepts, then it is not a Bodhisattva precept. Therefore, I now, in order to enable all' -------------------------------------------------------------------------------- 众生得安隐乐修持净戒。’
Chinese
“复次，善男子！菩萨作是思惟：‘菩萨出家修持净戒，则能远离一切世务之事；菩萨著于染衣，则能满足舍一切所爱之物；菩萨受持净戒，则能满足身、口、意清净；菩萨爱念持戒，则能满足六通；菩萨宴坐持戒，则能满足菩提分法；菩萨闻于妙法修持净戒，则能满足四无碍智；菩萨推求多闻智慧修持净戒，则能满足不自高心；菩萨亲近善知识修持净戒，则能满足一切功德；菩萨修持施波罗蜜戒，则能满足一切智智；菩萨如所闻法如说修持净戒，则能满足为大法师；菩萨如所闻法思惟持戒，则能满足得陀罗尼；菩萨念菩提心修持净戒，则能超过一切诸恶得满足戒；菩萨不生害心修持净戒，则能满足不失菩提心；菩萨不失菩提心修持净戒，则能满足不失三宝心。’ “菩萨作是思惟：‘若有能护修持戒者，世间所有可护之者皆悉能护。’ “是名菩萨摩诃萨念戒。 “善男子！何者是菩萨摩诃萨念舍？善男子！菩萨作是思惟：‘所有一切可舍之法皆悉摄于二种舍中：谓法舍、财舍。’ “善男子！菩萨资生施者，悉能满足三十二相、八十种好，净佛国土教化众生；菩萨法舍者，亦能满足十力、四无畏、十八不共法，能断烦恼及以烦恼习气。 “复次 现代汉语译本：‘（菩萨持戒能令）众生得到安稳快乐，修持清净的戒律。’ ‘再者，善男子！菩萨这样思惟：‘菩萨出家修持清净的戒律，就能远离一切世俗事务；菩萨身着染衣，就能满足舍弃一切所爱之物；菩萨受持清净的戒律，就能满足身、口、意清净；菩萨爱念持戒，就能满足六神通（Abhijñā）；菩萨静坐持戒，就能满足菩提分法（bodhipākṣika-dharmas）；菩萨听闻妙法修持清净的戒律，就能满足四无碍智（catasra-pratisaṃvidā）；菩萨推求多闻智慧修持清净的戒律，就能满足不自高之心；菩萨亲近善知识修持清净的戒律，就能满足一切功德；菩萨修持布施波罗蜜（dāna-pāramitā）戒，就能满足一切智智（sarvajñā）；菩萨如所闻之法如说修持戒律，就能满足成为大法师；菩萨如所闻之法思惟持戒，就能满足获得陀罗尼（dhāraṇī）；菩萨念菩提心修持清净的戒律，就能超过一切诸恶，得到圆满的戒律；菩萨不生害心修持清净的戒律，就能满足不失去菩提心；菩萨不失去菩提心修持清净的戒律，就能满足不失去三宝心。’ 菩萨这样思惟：‘若有人能够守护修持戒律，世间所有可以守护的事物都能守护。’ 这就是菩萨摩诃萨（bodhisattva-mahāsattva）念戒。 ‘善男子！什么是菩萨摩诃萨念舍？善男子！菩萨这样思惟：‘所有一切可以舍弃的法都包含在两种舍中：即法舍和财舍。’ ‘善男子！菩萨布施资生之物，完全能够满足三十二相（lakṣaṇa-mahāpuruṣa）、八十种好（anuvyañjana），清净佛国土，教化众生；菩萨布施佛法，也能够满足十力（daśa-balāni）、四无畏（catu-vaiśāradyāni）、十八不共法（aṣṭādaśa-āveṇikabuddha-dharmāḥ），能够断除烦恼以及烦恼习气。 再者
English
English version: ‘(A Bodhisattva's upholding of precepts enables) sentient beings to attain peaceful and happy lives, cultivating pure precepts.’ ‘Furthermore, noble son! A Bodhisattva contemplates thus: ‘A Bodhisattva, by leaving home and cultivating pure precepts, is able to distance themselves from all worldly affairs; a Bodhisattva, by wearing dyed robes, is able to fulfill the relinquishment of all beloved things; a Bodhisattva, by upholding pure precepts, is able to fulfill purity of body, speech, and mind; a Bodhisattva, by cherishing the upholding of precepts, is able to fulfill the six supernormal knowledges (Abhijñā); a Bodhisattva, by engaging in meditative sitting and upholding precepts, is able to fulfill the factors of enlightenment (bodhipākṣika-dharmas); a Bodhisattva, by hearing the wondrous Dharma and cultivating pure precepts, is able to fulfill the four unimpeded wisdoms (catasra-pratisaṃvidā); a Bodhisattva, by seeking extensive learning and wisdom and cultivating pure precepts, is able to fulfill a mind free from arrogance; a Bodhisattva, by associating with virtuous friends and cultivating pure precepts, is able to fulfill all merits; a Bodhisattva, by cultivating the precept of giving (dāna-pāramitā), is able to fulfill all-knowing wisdom (sarvajñā); a Bodhisattva, by practicing precepts according to the Dharma as heard, is able to fulfill becoming a great Dharma master; a Bodhisattva, by contemplating and upholding precepts according to the Dharma as heard, is able to fulfill obtaining dhāraṇī; a Bodhisattva, by contemplating the Bodhi mind and cultivating pure precepts, is able to transcend all evils and attain complete precepts; a Bodhisattva, by not generating harmful thoughts and cultivating pure precepts, is able to fulfill not losing the Bodhi mind; a Bodhisattva, by not losing the Bodhi mind and cultivating pure precepts, is able to fulfill not losing the mind of the Three Jewels.’ A Bodhisattva contemplates thus: ‘If one is able to protect and cultivate precepts, then all things in the world that can be protected can be protected.’ This is called a Bodhisattva-Mahasattva's (bodhisattva-mahāsattva) mindfulness of precepts. ‘Noble son! What is a Bodhisattva-Mahasattva's mindfulness of giving? Noble son! A Bodhisattva contemplates thus: ‘All Dharmas that can be relinquished are encompassed within two types of giving: namely, Dharma giving and wealth giving.’ ‘Noble son! A Bodhisattva's giving of livelihood provisions is fully capable of fulfilling the thirty-two major marks (lakṣaṇa-mahāpuruṣa) and eighty minor marks (anuvyañjana), purifying Buddha lands, and teaching sentient beings; a Bodhisattva's giving of the Dharma is also capable of fulfilling the ten powers (daśa-balāni), four fearlessnesses (catu-vaiśāradyāni), and eighteen unique qualities of a Buddha (aṣṭādaśa-āveṇikabuddha-dharmāḥ), and is able to sever afflictions and the habitual tendencies of afflictions. Furthermore --------------------------------------------------------------------------------
Chinese
，善男子！菩萨于资生能舍悭心，舍法因缘能过声闻、辟支佛地。 “复次，舍财者能清净生身，舍法者能清净法身。 “复次，舍财功德能舍父母生身。何者有此舍力？唯除初地菩萨，一切世间所无。舍法者能成就为意通力。谁有此力？唯除诸佛如来及住地菩萨，一切世间所无。 “复次，舍财能教化众生，施法能令得解脱。 “复次，舍财能得聚集功德，施法能令到于彼岸。 “复次，舍财能施半，施法一切舍。 “复次，施财能得断烦恼解脱，施法能成就离智障解脱。 “复次，舍者若能舍于虚妄分别，此舍中最胜第一——谓舍虚妄分别之心。何以故？菩萨舍于虚妄分别，是故名为清净。” 菩萨问曰：“言虚妄者，此说何法？” 答曰：“善男子！言虚妄者，说不实戏论法。” 问曰：“云何名为不实戏论？” 答曰：“若人如是思惟：‘我贪、我瞋、我痴，我染、我净、我不净，我行世间、我入涅槃。’如是等一切皆是不实虚妄分别戏论之法。何以故？一切唯是因缘，而为无我、无我所，无众生、无人、无命、无我、无寿者、无作者、无教者。彼诸因缘自性空寂，远离心、心意识；彼诸因缘不能思惟、不能分别、不能染、不能净、不 现代汉语译本： ‘善男子！菩萨对于生活所需的物资能够舍弃悭吝之心，舍弃佛法的因缘能够超越声闻（Śrāvaka，听闻佛陀教诲而证悟的修行者）、辟支佛（Pratyekabuddha，不依师教，自己证悟的修行者）的境界。 ‘再者，舍弃财物能够清净生身，舍弃佛法能够清净法身。 ‘再者，舍弃财物的功德能够舍弃父母所生的身体。谁有这样的舍弃之力？只有初地菩萨（初地菩萨，菩萨修行阶位的第一个阶段），一切世间众生都没有。舍弃佛法能够成就无碍的智慧神通之力。谁有这样的力量？只有诸佛如来以及安住于菩萨地的菩萨，一切世间众生都没有。 ‘再者，舍弃财物能够教化众生，布施佛法能够使众生得到解脱。 ‘再者，舍弃财物能够积聚功德，布施佛法能够使众生到达彼岸（到达解脱的境界）。 ‘再者，舍弃财物只是舍弃一半，布施佛法是完全的舍弃。 ‘再者，布施财物能够得到断除烦恼的解脱，布施佛法能够成就远离智慧障碍的解脱。 ‘再者，舍弃的人如果能够舍弃虚妄分别，这种舍弃是最殊胜、最第一的——就是舍弃虚妄分别的心。为什么这么说呢？菩萨舍弃虚妄分别，所以才被称为清净。’ 菩萨问道：‘所说的虚妄，是指什么法呢？’ 回答说：‘善男子！所说的虚妄，是指不真实的戏论法。’ 问道：‘什么叫做不真实的戏论呢？’ 回答说：‘如果有人这样思惟：‘我贪婪、我嗔恨、我愚痴，我染污、我清净、我不清净，我行走于世间、我进入涅槃（Nirvana，佛教修行的最终目标，指脱离轮回的状态）。’像这样等等一切都是不真实的虚妄分别戏论之法。为什么这么说呢？一切都只是因缘和合，而没有我、没有我所（属于我的事物），没有众生、没有人、没有命、没有自我、没有寿命、没有作者、没有教导者。那些因缘的自性是空寂的，远离心、意识；那些因缘不能思惟、不能分别、不能染污、不能清净、不
English
English version: ‘Good man! Bodhisattvas, with regard to the necessities of life, are able to relinquish miserly thoughts; the causal conditions of relinquishing the Dharma enable them to surpass the stages of Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment independently, without a teacher).’ ‘Furthermore, relinquishing wealth can purify the physical body, while relinquishing the Dharma can purify the Dharma body.’ ‘Furthermore, the merit of relinquishing wealth can relinquish the body born of parents. Who possesses such power of relinquishment? Only Bodhisattvas of the first ground (the first stage of a Bodhisattva's path), which is absent in all worldly beings. Relinquishing the Dharma can accomplish unobstructed wisdom and supernatural powers. Who possesses such power? Only the Buddhas Tathagatas and Bodhisattvas abiding in the grounds, which is absent in all worldly beings.’ ‘Furthermore, relinquishing wealth can teach and transform sentient beings, while bestowing the Dharma can enable them to attain liberation.’ ‘Furthermore, relinquishing wealth can accumulate merit, while bestowing the Dharma can enable beings to reach the other shore (the state of liberation).’ ‘Furthermore, relinquishing wealth is only relinquishing half, while bestowing the Dharma is relinquishing everything.’ ‘Furthermore, bestowing wealth can attain liberation from severing afflictions, while bestowing the Dharma can accomplish liberation from the obstructions of wisdom.’ ‘Furthermore, if the one who relinquishes is able to relinquish false discriminations, this relinquishment is the most supreme and foremost—namely, relinquishing the mind of false discriminations. Why is this so? Because Bodhisattvas relinquish false discriminations, therefore they are called pure.’ The Bodhisattva asked: ‘What Dharma is referred to as false?’ The answer: ‘Good man! What is referred to as false refers to unreal, playful dharmas.’ Asked: ‘What is called unreal, playful talk?’ The answer: ‘If a person thinks like this: ‘I am greedy, I am hateful, I am ignorant, I am defiled, I am pure, I am impure, I walk in the world, I enter Nirvana (the ultimate goal of Buddhist practice, referring to the state of liberation from the cycle of rebirth).’ All such things are unreal, false discriminations, and playful dharmas. Why is this so? Everything is only due to causes and conditions, and there is no self, no what belongs to self, no sentient being, no person, no life, no ego, no lifespan, no creator, no teacher. The nature of those causes and conditions is empty and still, far from mind, consciousness; those causes and conditions cannot think, cannot discriminate, cannot defile, cannot purify, cannot --------------------------------------------------------------------------------