Chinese
尔时婆罗门闻佛宣说是伽陀已，即白佛言：“世尊！若有人发菩提心者，是人当得几数福蕴？” 尔时世尊复以伽陀答婆罗门曰： “正使一切众生类， 普集此佛世界中， 一一修持净戒行， 悉能安住戒学地， 而彼福蕴量无边， 于诸福中为最上， 若人能发菩提心， 十六分中不及一。 正使一切众生类， 普集此佛世界中， 一一发生净信心， 悉能安住信行地， 而彼福蕴量无边， 于诸福中为最上， 若人能发菩提心， 十六分中不及一。 正使一切众生类， 普集此佛世界中， 一一修习妙法门， 悉能安住 现代汉语译本 诸位修行者修持清净的梵行，由此能够证得没有烦恼的解脱之道；如果有人希望成就这样的境界，就应当发起追求觉悟的菩提心（Bodhi-citta）。 我所宣讲的无常之法，希望你们各自在自身上观察体会；如果有人希望彻底了解无常的真谛，就应当发起菩提心。 我说一切有烦恼的行为都是痛苦的，有智慧的人看到痛苦就会产生厌离；如果有人希望从痛苦中解脱出来，就应当发起菩提心。 我为众生广泛宣说，应当明白一切法都没有‘我’的实体；如果有人希望通达这个道理，就应当发起菩提心。 宣说涅槃（Nirvana）寂静灭苦的法，从而证悟无上伟大的菩提（Bodhi）；如果有人希望成就这样的境界，就应当发起菩提心。 我所赞叹的菩提心，你这位婆罗门（Brahman）应当恭敬地听闻；如果听闻后能深深相信并发起菩提心，这样的人才称得上是修行菩提的人。' 当时，婆罗门听了佛陀宣说的偈颂后，就对佛说：‘世尊！如果有人发起了菩提心，这个人将会得到多少福德呢？’ 这时，世尊又用偈颂回答婆罗门说： ‘即使将所有众生都聚集在这个佛世界中，他们每个人都修持清净的戒行，都能安住在持戒修学的境界上，他们的福德积累无边无量，在各种福德中最为殊胜，但是如果有人能够发起菩提心，那么以上那些福德加起来，连菩提心的十六分之一都比不上。 即使将所有众生都聚集在这个佛世界中，他们每个人都生起清净的信心，都能安住在信心的修行境界上，他们的福德积累无边无量，在各种福德中最为殊胜，但是如果有人能够发起菩提心，那么以上那些福德加起来，连菩提心的十六分之一都比不上。 即使将所有众生都聚集在这个佛世界中，他们每个人都修习微妙的佛法，都能安住于...
English
English version Those practitioners who cultivate pure Brahmacharya (梵行, pure conduct), thereby attain the path of non-outflow (无漏道, the path free from defilements); if there are beings who delight in achieving this, they should generate Bodhicitta (菩提心, the mind of enlightenment). The impermanent Dharma (法, teachings) that I proclaim, each of you should observe and contemplate within yourselves; if there are beings who delight in fully understanding it, they should generate Bodhicitta. I say that all actions with outflows (有漏行, actions influenced by defilements) are suffering, the wise see suffering and develop aversion; if there are beings who delight in liberation, they should generate Bodhicitta. I extensively proclaim to sentient beings, that all Dharmas (法, phenomena) are without a self (无我, Anatman); if there are beings who delight in understanding this, they should generate Bodhicitta. Proclaiming the Dharma (法, teachings) of Nirvana (涅盘, cessation of suffering) and tranquility, realizing unsurpassed great Bodhi (菩提, enlightenment); if there are beings who delight in achieving this, they should generate Bodhicitta. The Bodhicitta (菩提心, the mind of enlightenment) that I praise, you, Brahmin (婆罗门, a member of the priestly class), should respectfully listen; if, upon hearing, you deeply believe and generate this mind, then you are truly called a practitioner of Bodhi.' At that time, the Brahmin, having heard the Gatha (伽陀, verse) spoken by the Buddha, then said to the Buddha: 'World Honored One! If someone generates Bodhicitta, how much merit will that person obtain?' At that time, the World Honored One again answered the Brahmin with a Gatha: 'Even if all sentient beings were gathered in this Buddha-world, each cultivating pure precepts, all able to abide in the ground of learning precepts, their immeasurable merit, being the most supreme among all merits, if someone can generate Bodhicitta, it would not equal even one-sixteenth of it. Even if all sentient beings were gathered in this Buddha-world, each generating pure faith, all able to abide in the ground of faithful practice, their immeasurable merit, being the most supreme among all merits, if someone can generate Bodhicitta, it would not equal even one-sixteenth of it. Even if all sentient beings were gathered in this Buddha-world, each cultivating wonderful Dharma (法, teachings), all able to abide in...
Chinese
法行地， 而彼福蕴量无边， 于诸福中为最上， 若人能发菩提心， 十六分中不及一。 正使一切众生类， 普集此佛世界中， 广修须陀洹行法， 悉住须陀洹果位， 而彼福蕴量无边， 于诸福中为最上， 若人能发菩提心， 十六分中不及一。 正使一切众生类， 普集此佛世界中， 广修斯陀含行法， 悉住斯陀含果位， 而彼福蕴量无边， 于诸福中为最上， 若人能发菩提心， 十六分中不及一。 正使一切众生类， 普集此佛世界中， 广修阿那含行法， 悉住阿那含果位， 而彼福蕴量无边， 于诸福中为最上， 若人能发菩提心， 十六分中不及一。 正使一切众生类， 普集此佛世界中， 广修阿罗汉行法， 悉住阿罗汉果位， 而彼福蕴量无边， 于诸福中为最上， 若人能发菩提心， 十六分中不及一。 若人于此佛世界， 广集上妙旃檀香， 造佛塔寺胜庄严， 高广等彼须弥量， 如是福蕴亦无边， 于诸福中为最上， 若人能发菩提心， 十六分中不及一。 又若造立诸佛塔， 如是分量所应作， 随所作已广庄严， 是诸众生胜果报， 而彼福利广无边， 于诸福中 现代汉语译本 在法行之地： 那福德的蕴藏量是无边的，在各种福德中最为殊胜， 如果有人能发起菩提心（bodhicitta，觉悟之心）， 以上所有福德加起来，还不及菩提心的十六分之一。 即使一切众生，都聚集在这个佛世界中， 广泛修习须陀洹（Srota-apanna，入流果）的行法，全都安住于须陀洹的果位， 那福德的蕴藏量是无边的，在各种福德中最为殊胜， 如果有人能发起菩提心， 以上所有福德加起来，还不及菩提心的十六分之一。 即使一切众生，都聚集在这个佛世界中， 广泛修习斯陀含（Sakrdagamin，一来果）的行法，全都安住于斯陀含的果位， 那福德的蕴藏量是无边的，在各种福德中最为殊胜， 如果有人能发起菩提心， 以上所有福德加起来，还不及菩提心的十六分之一。 即使一切众生，都聚集在这个佛世界中， 广泛修习阿那含（Anagamin，不还果）的行法，全都安住于阿那含的果位， 那福德的蕴藏量是无边的，在各种福德中最为殊胜， 如果有人能发起菩提心， 以上所有福德加起来，还不及菩提心的十六分之一。 即使一切众生，都聚集在这个佛世界中， 广泛修习阿罗汉（Arhat，无学果）的行法，全都安住于阿罗汉的果位， 那福德的蕴藏量是无边的，在各种福德中最为殊胜， 如果有人能发起菩提心， 以上所有福德加起来，还不及菩提心的十六分之一。 如果有人在这个佛世界中，广泛积聚上妙的旃檀香（sandalwood）， 建造佛塔寺庙，极其殊胜庄严，高广如同须弥山（Mount Sumeru）一般， 这样的福德蕴藏也是无边的，在各种福德中最为殊胜， 如果有人能发起菩提心， 以上所有福德加起来，还不及菩提心的十六分之一。 又如果建造诸佛塔，按照应有的分量建造， 随着建造完毕而广加庄严，这是诸众生殊胜的果报， 那福利广大无边，在各种福德中
English
English version In the place of Dharma practice: The accumulation of merit there is boundless, the most supreme among all merits, If someone can generate Bodhicitta (the mind of enlightenment), All the above merits combined are not even one-sixteenth of Bodhicitta. Even if all sentient beings gather in this Buddha-world, Extensively cultivate the practices of Srota-apanna (stream-enterer), and all abide in the fruit of Srota-apanna, The accumulation of merit there is boundless, the most supreme among all merits, If someone can generate Bodhicitta, All the above merits combined are not even one-sixteenth of Bodhicitta. Even if all sentient beings gather in this Buddha-world, Extensively cultivate the practices of Sakrdagamin (once-returner), and all abide in the fruit of Sakrdagamin, The accumulation of merit there is boundless, the most supreme among all merits, If someone can generate Bodhicitta, All the above merits combined are not even one-sixteenth of Bodhicitta. Even if all sentient beings gather in this Buddha-world, Extensively cultivate the practices of Anagamin (non-returner), and all abide in the fruit of Anagamin, The accumulation of merit there is boundless, the most supreme among all merits, If someone can generate Bodhicitta, All the above merits combined are not even one-sixteenth of Bodhicitta. Even if all sentient beings gather in this Buddha-world, Extensively cultivate the practices of Arhat (worthy one), and all abide in the fruit of Arhat, The accumulation of merit there is boundless, the most supreme among all merits, If someone can generate Bodhicitta, All the above merits combined are not even one-sixteenth of Bodhicitta. If someone in this Buddha-world, extensively gathers the finest sandalwood, Builds Buddha pagodas and temples, supremely adorned, as tall and wide as Mount Sumeru, Such an accumulation of merit is also boundless, the most supreme among all merits, If someone can generate Bodhicitta, All the above merits combined are not even one-sixteenth of Bodhicitta. Furthermore, if one builds Buddha pagodas, according to the appropriate measure, And extensively adorns them after completion, this is a supreme reward for all sentient beings, That merit is vast and boundless, among all merits -------------------------------------------------------------------------------- 为最上， 若人能发菩提心， 十六分中不及一。 又若一切众生类， 假使住寿满一劫， 以诸乐具施众生， 随众生意使圆满， 如是福蕴量无边， 于诸福中为最上， 若人能发菩提心， 十六分中不及一。 我所宣说如是等， 一一皆为最上法； 若有众生忻乐者， 当求菩提寂静果。 住是果者得大利， 无比无等最尊胜； 是故若人闻此法， 应当尊重正慧行。 广修如是福蕴者， 速证无上大菩提。”
Chinese
尔时婆罗门闻佛世尊如是称赞菩提心已，即白佛言：“世尊！我于菩提心中无少法可转。”佛告婆罗门言：“如是如是！婆罗门！若人发菩提心者，实无法可转。何以故？婆罗门！当知菩提有其三种。何等为三？所谓：声闻菩提、缘觉菩提、无上菩提。 “此中何名声闻菩提？婆罗门！谓若有人虽发菩提心，但乐自利不乐利他，于利他心不能发起、不能修持、不能趣入、不能安住，于此经法不乐听受，亦复不能为他宣说，于后生中而不受身断去来想，亦不能得平等正智，于现生中乐求解脱。婆罗门！以是义故名为声闻菩提。 “又复何名缘觉菩提？谓若有人虽发菩提心，于大乘法不乐修习而不记念，亦复自利趣求果证不乐利他，于利他心不 现代汉语译本 为最上， 若有人能够发起菩提心（bodhicitta，觉悟之心），那么即使将一切众生用各种乐具施舍一劫的时间，所获得的福德也比不上菩提心的十六分之一。 又如果一切众生，假设寿命长达一劫，用各种各样的快乐器具施舍给众生，让他们心满意足，这样的福德积累虽然无边无量，在所有福德中是最殊胜的，但如果有人能够发起菩提心，那么以上福德连菩提心的十六分之一都比不上。 我所宣说的这些，每一条都是最殊胜的法；如果有众生喜欢这些，就应当追求菩提（bodhi，觉悟）的寂静果实。 安住于这个果实的人能够获得巨大的利益，无比无等，最为尊贵殊胜；因此如果有人听闻此法，应当尊重正慧之行。 广泛修习这样的福德积累，就能迅速证得无上大菩提（anuttara-samyak-sambodhi，无上正等正觉）。’ 这时，婆罗门（Brahmin）听佛世尊如此称赞菩提心后，就对佛说：‘世尊！我对菩提心没有丝毫可以改变的想法。’佛告诉婆罗门说：‘是的，是的！婆罗门！如果有人发了菩提心，确实没有什么可以改变的。为什么呢？婆罗门！要知道菩提有三种。哪三种呢？就是：声闻菩提（Śrāvaka-bodhi，听闻佛法而证悟的菩提）、缘觉菩提（Pratyekabuddha-bodhi，通过自身因缘觉悟的菩提）、无上菩提（Anuttara-bodhi，无上正等正觉）。’ ‘这其中什么叫做声闻菩提呢？婆罗门！就是说如果有人虽然发了菩提心，但只喜欢自己得到利益而不喜欢利益他人，对于利益他人的心不能发起、不能修持、不能趣入、不能安住，对于此经法不喜欢听受，也不能为他人宣说，对于后世而不接受身体，断去对未来的想法，也不能得到平等正智，在现世中只喜欢求解脱。婆罗门！因为这个缘故叫做声闻菩提。’ ‘又什么叫做缘觉菩提呢？就是说如果有人虽然发了菩提心，对于大乘佛法（Mahāyāna，广大的乘载）不喜欢修习和记念，也只是自己追求果证而不喜欢利益他人，对于利益他人的心不……’
English
English version It is supreme, If a person can generate bodhicitta (the mind of enlightenment), even if they were to give all beings various pleasures for an entire kalpa (aeon), the merit would not equal one-sixteenth of bodhicitta. Furthermore, if all sentient beings were to live for a full kalpa, and one were to give them various pleasurable things, fulfilling their desires, the accumulation of merit would be immeasurable. Among all merits, it would be supreme, but if someone can generate bodhicitta, it would not equal one-sixteenth of that merit. Everything I have proclaimed is the supreme Dharma; if there are beings who rejoice in it, they should seek the tranquil fruit of bodhi (enlightenment). Dwelling in this fruit brings great benefit, incomparable, unequaled, and most尊胜; therefore, if someone hears this Dharma, they should respect the practice of right wisdom. Extensively cultivating such an accumulation of merit will quickly lead to the attainment of Anuttara-samyak-sambodhi (unexcelled complete enlightenment).' At that time, the Brahmin, having heard the World Honored One Buddha praise bodhicitta in this way, said to the Buddha, 'World Honored One! In bodhicitta, there is nothing that I can change.' The Buddha told the Brahmin, 'So it is, so it is! Brahmin! If a person generates bodhicitta, there is truly nothing that can be changed. Why is that? Brahmin! Know that there are three types of bodhi. What are the three? They are: Śrāvaka-bodhi (the bodhi of a disciple who hears the teachings), Pratyekabuddha-bodhi (the bodhi of a solitary Buddha), and Anuttara-bodhi (unexcelled enlightenment).' 'What is called Śrāvaka-bodhi? Brahmin! It means that if someone generates bodhicitta, but only enjoys benefiting themselves and does not enjoy benefiting others, they cannot generate, cultivate, approach, or abide in the mind of benefiting others. They do not enjoy listening to this sutra, nor can they proclaim it to others. In future lives, they do not accept a body, cutting off thoughts of the future, nor can they attain equal and correct wisdom. In this present life, they only enjoy seeking liberation. Brahmin! For this reason, it is called Śrāvaka-bodhi.' 'What is called Pratyekabuddha-bodhi? It means that if someone generates bodhicitta, they do not enjoy cultivating or remembering the Mahāyāna (Great Vehicle) Dharma, and they only seek the fruit of self-benefit and do not enjoy benefiting others. They do not...' --------------------------------------------------------------------------------