English
English version: If someone gives food to the hungry, drink to the thirsty, and bestows carriages, elephants, horses, beds, bedding, clothing, gold, silver, precious jewels, wives, children, cities, villages, and various other kinds of possessions, without any stinginess, able to give them all away. After making these offerings, they still harbor thoughts of 'I,' clinging to what they have given. Thinking, 'Now I give something away, that person receives my offering, I am the donor, without any reluctance. I am practicing Dāna-pāramitā (Perfection of Giving) to follow the Buddha's teachings, and now what I give, I hope to use this reciprocal mind, along with the power of all beings, to encourage and assist the merit of my giving, which should enable all beings to attain lasting peace.' Such a giver has three attachments and hindrances. What are the three? First, attachment to 'I'; second, attachment to 'others'; third, attachment to illusory giving. This is called worldly Dāna-pāramitā (Perfection of Giving), which cannot liberate from birth and death. Why? Because it is entangled in worldliness and cannot attain liberation. What is called transcendent Dāna-pāramitā (Perfection of Giving), which does not fall into worldliness? It can purify three qualities. What are the three? First, when a Bodhisattva gives, they do not cling to 'I'; second, they do not seek anything from the recipient; third, when giving, they never falsely expect a reward. These are called the three purities. If a Bodhisattva uses giving to encourage all beings, and when giving to beings, does not seek anything from the recipient, then they are using giving to encourage beings to attain the Unsurpassed Perfect Enlightenment. They do not examine the nature of the food received; this is called transcendent Dāna-pāramitā (Perfection of Giving). Why is this so? Because it can transcend the world. What is meant by 'in the world'? It is being covered by the five skandhas (pañca-skandha). Being able to relinquish these five skandhas (pañca-skandha) is called transcending the world. If there is no attachment to 'I,' no delusion, no reliance, and no clinging, this is called transcending the world. If one has already taken precepts but says that others violate the precepts and do not act according to the Dharma, and also guides and teaches many disciples, thinking that they are liberated because of oneself, and that one will become a Buddha to save all beings, always thinking of this body and not understanding that the nature of all things is emptiness, this is worldly Śīla-pāramitā (Perfection of Morality), which cannot liberate from birth and death. Although one has upheld the precepts, one does not cling to 'I,' does not look at others violating the precepts and disrupting the Dharma, but equally saves them, does not abandon birth and death, and does not cling to non-action. Although one liberates beings, one knows that the nature of all things is emptiness. Patience, diligence, one-mindedness, and wisdom are also like this. If there is no attachment, then... --------------------------------------------------------------------------------
Chinese
应度世，有所著者则堕于俗。又诸世间书疏咒术，章句算计，五经六艺，王者典籍，神仙之业，所学智慧而有悕望，是为堕俗般若波罗蜜。若于俗间所有希望不以为慧，晓空无相无愿之法，平等三世无去来今，等于三涂解法身一，不在生死不住灭度，开化一切普无所住，是为度世般若波罗蜜，是佛要集。” 说此语时，天王佛国七那术菩萨，悉逮得无所从生法忍。三千大千世界六反震动，天雨众华，其大光明普照十方。 “又佛要集者，谓菩萨地所入之处。何谓为地？所云入者，于一切法悉无所入，诸法无来亦无有去，一切诸法亦无所失，不念道地亦无所想，修治其地不见处所。何谓修治其地？菩萨修学第一住者，有十事法。何谓为十？一曰、清和其性；二曰、愍哀哀诸有形；三曰、等心欲济众生；四曰、好喜布施救诸穷乏；五曰、亲近善友咨启不逮；六曰、习求经典开化所疑；七曰、数念舍家不慕居业；八曰、志求佛身达之无形；九曰、开阐法施以示不及；十曰、蠲除自大常奉诚信。是为初发意菩萨所行十法。 “又菩萨行二住，常当殷勤奉行八法。何谓为八？一曰、奉戒清净而无沾污；二曰、常修孝顺念报恩德；三曰、得住势力忍辱为本；四曰、遵修恭恪常怀悦豫；五曰、不舍一切众生之类； 现代汉语译本： 应超越世俗，如果有所执着，就会堕入世俗。此外，世间所有的书籍、注释、咒语、法术、文章、算术、五经六艺、帝王的典籍、神仙的行业，所学习的智慧如果带有希求和期望，这就是堕入世俗的般若波罗蜜（Prajna Paramita，智慧到彼岸）。如果对于世俗间的所有希望不认为是智慧，明白空、无相、无愿的法则，平等看待过去、现在、未来三世，没有过去、现在、未来，等同于三恶道，理解法身是一体的，不在生死中，也不停留在涅槃中，开化一切众生而普遍没有执着，这就是超越世俗的般若波罗蜜，这是佛陀重要的教诲汇集。 在宣说这些话的时候，天王佛国七那术（name of a Bodhisattva）菩萨，都获得了无所从生法忍（Anutpattika-dharma-kshanti，无生法忍）。三千大千世界发生了六种震动，天空降下各种花朵，巨大的光明普遍照耀十方。 此外，佛陀重要的教诲汇集，指的是菩萨所进入的境界。什么是地（Bhumi，菩萨的阶位）？所说的进入，是指对于一切法都没有进入，诸法没有来处也没有去处，一切诸法也没有失去，不思念道地也没有任何想法，修治这个地却看不到处所。什么是修治这个地？菩萨修学第一住（first stage of Bodhisattva）的人，有十件事要遵循。什么是十件事？第一，清净调和自己的心性；第二，慈悲怜悯一切有形体的众生；第三，以平等心想要救济众生；第四，喜欢布施，救济那些贫穷困乏的人；第五，亲近善友，请教自己不足的地方；第六，学习经典，开解自己疑惑的地方；第七，常常想着舍弃家庭，不贪恋世俗的产业；第八，立志追求佛身，通达佛身没有形相；第九，开示阐明佛法，用来教导那些不足的人；第十，去除自大之心，常常奉行诚信。这就是初发心的菩萨所要修行的十种方法。 此外，菩萨修行第二住（second stage of Bodhisattva），应当常常殷勤奉行八种方法。什么是八种方法？第一，奉持戒律清净而没有沾染污垢；第二，常常修习孝顺，想着报答恩德；第三，得到安住的势力，以忍辱为根本；第四，遵循修行恭敬谦逊，常常怀着喜悦的心情；第五，不舍弃一切众生的种类。
English
English version: One should transcend the world; if one is attached to anything, one will fall into worldliness. Furthermore, all worldly books, commentaries, spells, incantations, writings, arithmetic, the Five Classics and Six Arts, the scriptures of kings, the practices of immortals, and the wisdom learned with hopes and expectations—this is falling into worldly Prajna Paramita (wisdom that has reached the other shore). If one does not regard all worldly hopes as wisdom, understands the laws of emptiness, signlessness, and wishlessness, views the three periods of past, present, and future equally, without coming or going, equates them to the three evil paths, understands that the Dharmakaya (Dharma body) is one, not in birth and death, nor abiding in Nirvana, enlightening all beings without any attachment, this is transcending worldly Prajna Paramita; this is the essential collection of the Buddha's teachings. When these words were spoken, seven Natas (name of a Bodhisattva) Bodhisattvas from the Buddha-land of the Heavenly King all attained Anutpattika-dharma-kshanti (the patience of non-origination). The three thousand great thousand worlds shook in six ways, the heavens rained down various flowers, and great light universally illuminated the ten directions. Moreover, the essential collection of the Buddha's teachings refers to the realm entered by Bodhisattvas. What is a Bhumi (stage of Bodhisattva)? What is meant by entering is that there is no entering into any dharma; dharmas have no coming or going, and all dharmas are not lost. One does not think of the Bodhi-bhumi (stage of enlightenment) and has no thoughts. Cultivating this Bhumi, one does not see a place. What is cultivating this Bhumi? A Bodhisattva who cultivates and studies the first stage (first stage of Bodhisattva) has ten things to follow. What are the ten things? First, purify and harmonize one's nature; second, have compassion and pity for all sentient beings with form; third, with an equal mind, desire to save all beings; fourth, be fond of giving and saving those who are poor and destitute; fifth, be close to good friends and ask about one's shortcomings; sixth, study the scriptures and resolve one's doubts; seventh, constantly think of abandoning the home and not coveting worldly possessions; eighth, aspire to seek the Buddha's body and understand that the Buddha's body has no form; ninth, expound and elucidate the Dharma to teach those who are lacking; tenth, eliminate arrogance and always uphold sincerity and trustworthiness. These are the ten practices for a Bodhisattva who has just aroused the aspiration for enlightenment. Furthermore, a Bodhisattva practicing the second stage (second stage of Bodhisattva) should always diligently practice eight methods. What are the eight methods? First, uphold the precepts purely without defilement; second, constantly cultivate filial piety and think of repaying kindness; third, attain the power of abiding, with forbearance as the foundation; fourth, follow and cultivate reverence and humility, always cherishing joy; fifth, do not abandon any kind of sentient beings. --------------------------------------------------------------------------------
Chinese
六曰、行无极哀未曾忘舍；七曰、奉敬师长视如世尊；八曰、精进务求诸度无极。是为八。 “菩萨行三住，有五法。何谓为五？一曰、求于博闻而不厌足；二曰、开阐显施离衣食法；三曰、所兴德本劝助佛土；四曰、患厌无量生死之难；五曰、住于羞耻常怀惭愧。是为五。 “菩萨行四住，复有十法。何谓为十？一曰、习在闲居志常寂静；二曰、知其限节心在止足；三曰、弃捐调戏嘲呓；四曰、常慎禁戒未曾毁犯；五曰、厌五所欲处调和地；六曰、而发其心永至成就；七曰、一切所有皆能惠施心无所著；八曰、其心常勇，不怀怯弱；九曰、一切所有无所爱惜；十曰、所集德本以施众生。是为十。 “菩萨学五住，复有十法。何谓为十？一曰、舍于家业；二曰、远比丘尼；三曰、弃捐种姓悭嫉之念；四曰、离于愦闹众会之党；五曰、而释瞋恚斗讼之本；六曰、不自叹身不毁他人；七曰、除于十恶憍慢之意；八曰、常刈四倒不顺之教；九曰、翦于贪淫瞋恚愚痴；十曰、去于挂碍妄想之着。是为十。 “菩萨学六住者，当具六法诸度无极，不习六事。何谓为六？一曰、其心静然不求声闻；二曰、其心明了不慕缘觉；三曰、其心不舍一切众生；四曰、见乞求者不怀怯弱；五曰、未曾修行愁戚之法； 现代汉语译本 六、行为上达到极致的悲悯，从不曾忘记布施（舍）； 七、恭敬侍奉师长，视同世尊（Buddha）； 八、精进修行，务必达到诸波罗蜜（Paramita）的无极境界。以上是第八点。 ‘菩萨（Bodhisattva）修行有三种安住方式，包含五种方法。什么是五种方法？ 一、追求广博的知识，永不满足； 二、开导阐释佛法，布施衣食等资具； 三、所修的功德善本，用来劝助庄严佛土； 四、厌患无量生死轮回的苦难； 五、安住于羞耻之心，常常怀有惭愧之情。以上是第五点。 ‘菩萨（Bodhisattva）修行有四种安住方式，又包含十种方法。什么是十种方法？ 一、习惯于在闲静的地方居住，心志常常保持寂静； 二、知道适可而止，内心满足于已经拥有的； 三、抛弃调戏、嘲笑、戏谑等行为； 四、常常谨慎地遵守戒律，从不违犯； 五、厌恶五种欲望（五欲），安住在调和的环境中； 六、发起菩提心（Bodhi-citta），永远达到成就； 七、对于一切所有的东西都能慷慨布施，内心没有执着； 八、内心常常勇敢，不怀有怯懦； 九、对于一切所有的东西都没有爱惜之心； 十、所积聚的功德善本，用来布施给一切众生。以上是第十点。 ‘菩萨（Bodhisattva）学习有五种安住方式，又包含十种方法。什么是十种方法？ 一、舍弃家庭产业； 二、远离比丘尼（Bhikkhuni）； 三、抛弃种姓制度和悭吝嫉妒的念头； 四、远离喧闹的聚会和人群； 五、消除瞋恚和争斗的根源； 六、不自我赞叹，也不诋毁他人； 七、去除十恶业和骄慢之心； 八、常常断除四颠倒和不顺从正法的教导； 九、剪除贪欲、瞋恚、愚痴； 十、去除挂碍和妄想的执着。以上是第十点。 ‘菩萨（Bodhisattva）学习有六种安住方式，应当具足六波罗蜜（Paramita），不学习六种事情。什么是六种？ 一、内心安静，不追求声闻（Sravaka）果位； 二、内心明了，不羡慕缘觉（Pratyekabuddha）果位； 三、内心不舍弃一切众生； 四、见到乞求者不怀有怯懦之心； 五、不曾修行愁苦忧戚之法；