Chinese
能行世间、不能入涅槃。是故，菩萨能知如是虚妄法，不能作是思惟：‘是其实有。’舍如是心，故名为舍。 “菩萨若能念如是法，名为念舍。 “复次，善男子！菩萨摩诃萨有三种舍，谓舍、大舍、增上舍。 “何者是菩萨摩诃萨舍？谓饮食、谷米、仓库、衣服、骑乘、灯明、香熏、华鬘、涂香、末香、幡盖、幢帐、车舆、璎珞帐、首冠、金银珍宝，诸如是等不为恼害众生之具，唯除能害众生之事，余一切物无有不舍，是名菩萨摩诃萨舍。 “何者是诸菩萨摩诃萨大舍？善男子！菩萨摩诃萨成就舍已，能舍所爱妻子、男女、大小、奴婢、仆使、臣佐、吏民、舍宅、园观、国土、王位，是名菩萨摩诃萨大舍。 “何者是菩萨摩诃萨增上舍？善男子！菩萨成就于舍及以大舍故，成就增上之舍——所谓能舍手、足、耳、鼻、头、目、髓、脑、血、肉、筋、骨、唇、舌、牙齿、连肤爪发，如是一切悉皆能舍，是名菩萨摩诃萨增上舍。 “又，善男子！菩萨念如是舍、大舍、增上舍：‘我当毕竟成就舍、大舍、增上舍。’尔时得名念舍菩萨。 “善男子！是名菩萨摩诃萨念舍。 “善男子！何者是菩萨摩诃萨念天？善男子！菩萨念清净天——所谓念声闻、辟支佛、菩萨、 现代汉语译本： ‘能在世间行事，却不能进入涅槃（Nirvana，解脱）。因此，菩萨能知晓这些虚妄不实的法，不会这样思惟：’这是真实存在的。‘舍弃这样的想法，就叫做’舍‘。’ ‘菩萨如果能忆念这样的法，就叫做’念舍‘。’ ‘再者，善男子！菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）有三种’舍‘，分别是’舍‘、’大舍‘、’增上舍‘。’ ‘什么是菩萨摩诃萨的’舍‘呢？就是指饮食、谷米、仓库、衣服、骑乘、灯明、香熏、华鬘（garland，花环）、涂香、末香、幡盖、幢帐、车舆、璎珞帐、首冠、金银珍宝，所有这些不用于恼害众生的器具，唯独排除那些会伤害众生的事物，其余一切物品没有不能舍弃的，这叫做菩萨摩诃萨的’舍‘。’ ‘什么是诸菩萨摩诃萨的’大舍‘呢？善男子！菩萨摩诃萨成就了’舍‘之后，能够舍弃所爱的妻子、儿女、大小奴婢、仆人、臣佐、吏民、舍宅、园林、国土、王位，这叫做菩萨摩诃萨的’大舍‘。’ ‘什么是菩萨摩诃萨的’增上舍‘呢？善男子！菩萨成就了’舍‘以及’大舍‘之后，成就了’增上舍‘——也就是能够舍弃手、足、耳、鼻、头、目、髓、脑、血、肉、筋、骨、唇、舌、牙齿，甚至连皮肤、爪发，像这样的一切都能够舍弃，这叫做菩萨摩诃萨的’增上舍‘。’ ‘又，善男子！菩萨忆念这样的’舍‘、’大舍‘、’增上舍‘：’我应当最终成就’舍‘、’大舍‘、’增上舍‘。‘这时就叫做’念舍菩萨‘。’ ‘善男子！这叫做菩萨摩诃萨’念舍‘。’ ‘善男子！什么是菩萨摩诃萨’念天‘呢？善男子！菩萨忆念清净的天——也就是忆念声闻（Śrāvaka，听闻佛法而悟道者）、辟支佛（Pratyekabuddha，缘觉佛）、菩萨。
English
English version: ‘They can act in the world but cannot enter Nirvana (liberation). Therefore, a Bodhisattva (Enlightenment Being) can know such illusory dharmas (teachings, phenomena) and will not think, ‘This is truly existent.’ Abandoning such a thought is called ‘giving’ (舍, she).’ ‘If a Bodhisattva can contemplate such dharmas, it is called ‘contemplating giving’ (念舍, nian she).’ ‘Furthermore, good man! A Bodhisattva-Mahasattva (great Bodhisattva) has three kinds of ‘giving’: namely, ‘giving’ (舍, she), ‘great giving’ (大舍, da she), and ‘supreme giving’ (增上舍, zeng shang she).’ ‘What is a Bodhisattva-Mahasattva’s ‘giving’? It refers to food, grains, storehouses, clothing, riding vehicles, lamps, incense, garlands (華鬘, hua man), scented paste, powdered incense, banners, canopies, carriages, jeweled nets, head ornaments, gold, silver, and precious jewels—all such things that are not used to harm sentient beings. Except for things that can harm sentient beings, there is nothing that is not given away. This is called a Bodhisattva-Mahasattva’s ‘giving’.’ ‘What is a Bodhisattva-Mahasattva’s ‘great giving’? Good man! After a Bodhisattva-Mahasattva has accomplished ‘giving’, they can give away their beloved wives, children, male and female servants, attendants, ministers, officials, people, houses, gardens, lands, and royal positions. This is called a Bodhisattva-Mahasattva’s ‘great giving’.’ ‘What is a Bodhisattva-Mahasattva’s ‘supreme giving’? Good man! After a Bodhisattva has accomplished ‘giving’ and ‘great giving’, they accomplish ‘supreme giving’—that is, they can give away their hands, feet, ears, nose, head, eyes, marrow, brain, blood, flesh, tendons, bones, lips, tongue, teeth, and even skin, nails, and hair. All such things can be given away. This is called a Bodhisattva-Mahasattva’s ‘supreme giving’.’ ‘Moreover, good man! A Bodhisattva contemplates such ‘giving’, ‘great giving’, and ‘supreme giving’: ‘I shall ultimately accomplish ‘giving’, ‘great giving’, and ‘supreme giving’.’ At that time, they are called a ‘Bodhisattva who contemplates giving’.’ ‘Good man! This is called a Bodhisattva-Mahasattva’s ‘contemplating giving’.’ ‘Good man! What is a Bodhisattva-Mahasattva’s ‘contemplating the heavens’ (念天, nian tian)? Good man! A Bodhisattva contemplates the pure heavens—that is, contemplating Śrāvakas (hearers, disciples), Pratyekabuddhas (solitary Buddhas), and Bodhisattvas. --------------------------------------------------------------------------------
Chinese
诸佛如来。云何念？念彼修行、念功德、念不生、念所受境界、念始行、念修行、念成就，是名念天。 “复次，善男子！菩萨念诸天。云何念诸天？修善业行得胜果报。何者是善业行？所谓十善业道，远离不善业道，以此善业因缘得彼诸天色妙乐清净诸根胜妙果报。 “又，菩萨于彼胜妙果报起随喜心而生大慈，以彼妙乐果报共一切众生，回向阿耨多罗三藐三菩提。菩萨作是念：‘欲令众生得天妙乐。’复为成就彼诸善根发大精进，于生恶道众生起大悲心。菩萨作是思惟：‘我应教一切众生修行善业，令生天上，即于天中得阿耨多罗三藐三菩提。’菩萨作是念已，教诸众生修善生天，令不退失彼天妙果，即从彼乐得无上乐——所谓如来寂静妙乐。 “是名菩萨念天。 “善男子！是名菩萨摩诃萨十种念处。” 尔时，无所发菩萨摩诃萨欲重宣此义而说偈言： “不见苦为苦， 以见苦即空， 若不离于苦， 空法不可得。 欲得见空者， 应见于苦义， 以苦为空义， 彼空无为故。 苦无有作者， 以苦非作法， 离苦谁作者？ 而亦无前后。 无有实集者， 若能实集苦， 此中何处集？ 以苦非作者。 苦无所从来、 去无所至处， 现代汉语译本 诸佛如来，应当如何忆念？忆念他们的修行、忆念他们的功德、忆念不生不灭的境界、忆念所领受的境界、忆念最初的修行、忆念持续的修行、忆念最终的成就，这叫做忆念天（Deva，天神）。 ‘再者，善男子！菩萨忆念诸天。应当如何忆念诸天？他们通过修习善业而获得殊胜的果报。什么是善业行？就是十善业道，远离不善业道，凭借这种善业的因缘，获得诸天美妙快乐、清净诸根的殊胜果报。’ ‘而且，菩萨对于诸天殊胜美妙的果报生起随喜之心，并且生起大慈悲心，将诸天的美妙快乐果报与一切众生共同分享，回向于阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。菩萨这样想：‘希望令一切众生获得天上的美妙快乐。’又为了成就这些善根而发起大精进，对于堕入恶道的众生生起大悲心。菩萨这样思惟：‘我应当教导一切众生修行善业，让他们往生天上，并且在天上证得阿耨多罗三藐三菩提。’菩萨这样想了之后，教导众生修习善业以求生天，使他们不退失天上的美妙果报，并且从天上的快乐中获得无上的快乐——也就是如来寂静的微妙快乐。’ ‘这叫做菩萨忆念天。’ ‘善男子！这叫做菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）的十种念处。’ 当时，无所发菩萨摩诃萨想要再次宣说这个道理，于是用偈颂说道： ‘不见苦为苦， 以见苦即空， 若不离于苦， 空法不可得。 欲得见空者， 应见于苦义， 以苦为空义， 彼空无为故。 苦无有作者， 以苦非作法， 离苦谁作者？ 而亦无前后。 无有实集者， 若能实集苦， 此中何处集？ 以苦非作者。 苦无所从来、 去无所至处，
English
English version How should the Tathagatas (Thus Come Ones) be recollected? Recollecting their practice, recollecting their merits, recollecting non-arising, recollecting the realms they experience, recollecting the initial practice, recollecting the continuous practice, recollecting the final accomplishment, this is called recollecting the Devas (gods). ‘Furthermore, good man! The Bodhisattva recollects the Devas. How does he recollect the Devas? They obtain superior rewards through cultivating good deeds. What are good deeds? They are the ten good karmic paths, abstaining from non-virtuous karmic paths. Through the cause of these good deeds, they obtain the wonderful and joyful, pure and superior rewards of the Devas’ senses.’ ‘Moreover, the Bodhisattva generates joy towards the superior and wonderful rewards of the Devas, and arises great compassion, sharing the wonderful and joyful rewards of the Devas with all sentient beings, dedicating it towards Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). The Bodhisattva thinks thus: ‘I wish to enable all sentient beings to obtain the wonderful joy of the heavens.’ Furthermore, in order to accomplish these good roots, he generates great diligence, and arises great compassion towards sentient beings who have fallen into evil paths. The Bodhisattva thinks thus: ‘I should teach all sentient beings to cultivate good deeds, so that they may be reborn in the heavens, and attain Anuttara-samyak-sambodhi in the heavens.’ Having thought thus, the Bodhisattva teaches sentient beings to cultivate good deeds in order to be reborn in the heavens, so that they do not lose the wonderful rewards of the heavens, and from the joy of the heavens, they obtain unsurpassed joy – that is, the quiet and wonderful joy of the Tathagata.’ ‘This is called the Bodhisattva recollecting the Devas.’ ‘Good man! These are called the ten places of mindfulness of the Bodhisattva-Mahasattva (great Bodhisattva).’ At that time, the Bodhisattva-Mahasattva Wu Suo Fa (Inexhaustible Intellect) wanted to reiterate this meaning, and spoke in verse: ‘Not seeing suffering as suffering, Seeing suffering as emptiness, If not departing from suffering, The Dharma of emptiness cannot be attained. Those who wish to see emptiness, Should see the meaning of suffering, Because suffering is the meaning of emptiness, That emptiness is unconditioned. Suffering has no maker, Because suffering is not a created thing, Apart from suffering, who is the maker? And there is also no before or after. There is no real collector, If one can really collect suffering, Where is it collected here? Because suffering is not a creator. Suffering has nowhere to come from, Nowhere to go to,
Chinese
与何法共合？ 离苦何处有？ 说爱以为集， 若能集于苦， 爱实无有爱， 离爱云何集？ 以苦无所来， 是谁得未来？ 说灭以为定， 离于去来法。 诸法自性灭， 根本清净明； 诸法同寂静， 以离前后际。 法若是先生， 后则应有灭， 离灭云何生？ 离生无彼灭。 如是求智慧， 说名无漏道， 说道如筏喻， 以必舍筏喻。 若聚集舍法， 彼法何应乐？ 舍道住妙洲， 是名得解脱。 说得解脱相， 不诤于诸法， 以于一切法， 证真如道故。 发、毛、及爪、齿、 脂、肤、血、肉、骨、 涕、唾、大、小便、 肝、胆、以脑膜、 心、肺、大、小肠， 聚积名为身， 虚妄分别宅， 智者如是观。 无有实作者、 及离于受者， 犹如空聚落， 如是虚妄身。 说受名为受， 彼受谁能受？ 受者离于受， 差别不可得。 智者如是念： ‘彼智者观受， 其相如菩提， 寂灭清净明。 身中不见心、 心中不见心， 是人离热恼， 虽离而不喜。 见法唯是心， 远离于分别， 不舍真如行， 以得无障境。 诸法不自生， 亦复非他生， 离诸数 现代汉语译本 与什么法相结合？ 苦的解脱在何处？ 说爱是苦的根源，如果爱能聚集苦， 那么爱就不是真正的爱，没有爱又怎么会聚集苦呢？ 如果苦没有来源，那么谁会承受未来的苦果呢？ 说灭是寂定的状态，是超越了生灭变化的法则。 一切法的自性本就是寂灭的，其根本是清净光明的； 一切法都是相同的寂静，因为它们超越了过去和未来的界限。 如果法是先产生的，那么之后就应该有灭亡， 没有灭亡，又怎么会有产生呢？没有产生，也就没有所谓的灭亡。 像这样寻求智慧，就叫做无漏之道（anāsrava-mārga）。 说道就像用筏子作比喻，最终一定要舍弃筏子。 如果聚集了应该舍弃的法，那么这种法有什么值得留恋的呢？ 舍弃道而安住于妙洲（adbhuta-dvīpa），这叫做获得解脱。 说获得解脱的特征，就是不与一切法争论， 因为对于一切法，都证悟了真如之道。 头发、毛发、指甲、牙齿、脂肪、皮肤、血液、肌肉、骨骼、 鼻涕、唾液、大小便、肝脏、胆囊以及脑膜、 心脏、肺脏、大肠、小肠，这些聚集在一起叫做身体， 是虚妄分别的住所，智者应该这样观察。 没有真实的作者，也没有脱离于作者的受者， 就像空无一人的村落，这个身体也是如此虚妄。 说感受叫做受，那么谁能感受这个受呢？ 感受者脱离于感受，这种差别是无法得到的。 智者应该这样思考：‘智者观察感受， 它的相状如同菩提（bodhi），寂灭、清净而光明。 在身体中找不到心，在心中也找不到心， 这样的人远离了热恼，即使远离了热恼也不会感到欢喜。 见到法仅仅是心，远离了分别， 不舍弃真如的修行，从而获得无障碍的境界。 一切法不是自己产生，也不是由其他事物产生，超越了一切数量。
English
English version With what dharma (law, teaching) does it unite? Where is the liberation from suffering? It is said that love is the origin of suffering; if love can accumulate suffering, Then love is not truly love; without love, how can suffering accumulate? If suffering has no origin, then who will receive the future consequences? It is said that cessation is a state of stillness, transcending the laws of coming and going. The self-nature of all dharmas (laws, phenomena) is inherently extinguished; its root is pure and luminous; All dharmas (laws, phenomena) are equally silent, because they transcend the boundaries of past and future. If a dharma (law, phenomenon) arises first, then there should be extinction later, Without extinction, how can there be arising? Without arising, there is no so-called extinction. Seeking wisdom in this way is called the anāsrava-mārga (path free from outflows). Speaking of the path is like using a raft as a metaphor; one must eventually abandon the raft. If one accumulates dharmas (laws, phenomena) that should be abandoned, then what is there to cherish in such dharmas (laws, phenomena)? Abandoning the path and dwelling on the adbhuta-dvīpa (wonderful island) is called attaining liberation. It is said that the characteristic of attaining liberation is not to contend with any dharmas (laws, phenomena), Because, regarding all dharmas (laws, phenomena), one has realized the path of Suchness. Hair, body hair, nails, teeth, fat, skin, blood, flesh, bones, Snot, saliva, feces, urine, liver, gallbladder, and meninges, Heart, lungs, large intestine, small intestine, these gathered together are called the body, It is the dwelling place of false discriminations; the wise should observe it in this way. There is no real actor, nor is there a receiver separate from the actor, Like an empty village, this body is also so illusory. It is said that feeling is called sensation; then who can feel this sensation? The feeler is separate from the feeling; this difference cannot be obtained. The wise should think in this way: ‘The wise observe sensation, Its appearance is like bodhi (enlightenment), silent, pure, and luminous. The mind cannot be found in the body, nor can the mind be found in the mind, Such a person is free from afflictions, and even when free from afflictions, they do not rejoice. Seeing that dharma (law, phenomenon) is only the mind, being far from discriminations, Not abandoning the practice of Suchness, thereby attaining a realm without obstacles. All dharmas (laws, phenomena) do not arise from themselves, nor do they arise from other things, transcending all numbers.