English
English version: There are four kinds of profound beneficial Bodhicitta (the mind of enlightenment), which are the abodes of Bodhisattvas in the Mahayana (the Great Vehicle). Why? Because these profound minds are perfect in merit, these four kinds of profound benefits can gather the arising of Bodhicitta, enabling Bodhisattvas to abide in the Mahayana. What are these four kinds of minds? First, the vast mind; second, the foremost mind; third, the constant mind; and fourth, the non-inverted mind. What is the benefit of the vast mind? As the sutra says, 'When Bodhisattvas generate such a mind, they encompass all beings, all that is contained within beings, and even all beings contained within the realm of beings.' What is the benefit of the foremost mind? As the sutra says, 'I will lead them all to enter Nirvana (liberation) without remainder and attain liberation.' What is the benefit of the constant mind? As the sutra says, 'In this way, countless beings are liberated, but in reality, no being is truly liberated. Why? Subhuti (Subhuti)! If a Bodhisattva has the perception of beings, then they are not a Bodhisattva.' What is the meaning of this? Bodhisattvas regard all beings as they regard their own body. Because of this, the liberation of the Bodhisattva's own self is no different from the liberation of beings. If a Bodhisattva has the thought of beings towards beings, and does not have the thought of self, then they should not be called a Bodhisattva. To regard beings as one's own body, constantly without separation, this is called the benefit of the constant mind. What is the benefit of the non-inverted mind? As the sutra says, 'Why is it not? Subhuti (Subhuti)! If a Bodhisattva generates the perception of beings, the perception of persons, or the perception of a life-span, then they are not called a Bodhisattva.' This shows the distancing from relying on the view of self, the perception of beings, and so on. The treatise says: From here onwards, it explains how Bodhisattvas abide in the Mahayana and practice. This matter should be known. The sutra says: 'Furthermore, Subhuti (Subhuti)! Bodhisattvas do not dwell on things when giving, they give without dwelling on anything: they do not dwell on form when giving, they do not dwell on sound, smell, taste, touch, or dharma when giving. Subhuti (Subhuti)! Bodhisattvas should give in this way, without dwelling on any characteristics. Why? If Bodhisattvas give without dwelling on characteristics, then the accumulation of their merit is immeasurable. Subhuti (Subhuti)! What do you think? Can the eastern space be measured?' Subhuti (Subhuti) replied: 'No.' --------------------------------------------------------------------------------
Chinese
也。世尊！’佛言：‘如是。须菩提！南西北方四维上下虚空可思量不？’须菩提言：‘不也。世尊！’佛言：‘如是如是。须菩提！菩萨无住相布施，福德聚亦复如是不可思量。’ “佛复告须菩提：‘菩萨但应如是行于布施。’” 论曰：偈言： 檀义摄于六， 资生无畏法， 此中一二三， 名为修行住。 何故唯檀波罗蜜名说六波罗蜜？一切波罗蜜，檀波罗蜜相义示现故。一切波罗蜜檀相义者，谓资生、无畏、法檀波罗蜜应知。此义云何？资生者，即一檀波罗蜜体名故。无畏檀波罗蜜者，有二：谓尸波罗蜜、羼提波罗蜜，于已作未作恶不生怖畏故。法檀波罗蜜者，有三：谓毗梨耶波罗蜜等不疲惓、善知心、如实说法故。此即是菩萨摩诃萨修行住。如向说三种檀摄六波罗蜜，是名菩萨摩诃萨修行住。云何菩萨不住于事行于布施？如是等，偈言： 自身及报恩， 果报斯不着， 护存己不施， 防求于异事。 不住于事者，谓不着自身。无所住者，谓不着报恩。报恩者，谓供养恭敬种种等门。如经“无所住”故。不住色等者，谓不着果报。何故如是不住行于布施？偈言“护存己不施，防求于异事”，若着自身，不行布施；为护此事，于身不着。若着报恩，果报舍佛 现代汉语译本：‘是的，世尊！’佛说：‘正是这样，须菩提！南西北方四维上下虚空可以思量吗？’须菩提说：‘不能，世尊！’佛说：‘正是这样，正是这样。须菩提！菩萨不住于相的布施，其福德的聚集也是这样不可思量。’ 佛又告诉须菩提：‘菩萨应当这样行于布施。’ 论曰：偈颂说： ‘布施的意义涵盖六种，即资生、无畏、法， 这其中一、二、三，名为修行住。’ 为什么只有布施波罗蜜（Dāna-pāramitā）的名字被用来代表六波罗蜜（Six Pāramitās）呢？因为一切波罗蜜都以布施波罗蜜的相和义来示现。一切波罗蜜的布施相和义是指，应当知道资生、无畏、法这三种布施波罗蜜。这意义是什么呢？资生，就是指一个布施波罗蜜的本体名称。 无畏布施波罗蜜，有两种：指持戒波罗蜜（Śīla-pāramitā）、忍辱波罗蜜（Kṣānti-pāramitā），对于已经做过和未做过的恶事不产生怖畏的缘故。法布施波罗蜜，有三种：指精进波罗蜜（Vīrya-pāramitā）等不疲倦、善于了解心、如实说法的缘故。这就是菩萨摩诃萨（Bodhisattva-mahāsattva）的修行住。如前面所说的三种布施涵盖六波罗蜜，这叫做菩萨摩诃萨的修行住。菩萨如何不住于事而行布施呢？就像这样，偈颂说： ‘自身以及报恩，果报都不执着， 为了保护自己而不布施，是为了防止追求其他的事情。’ 不住于事，是指不执着自身。无所住，是指不执着报恩。报恩，是指供养恭敬种种等门。如经文‘无所住’的缘故。不住色等，是指不执着果报。为什么这样不住而行布施呢？偈颂说‘为了保护自己而不布施，是为了防止追求其他的事情’，如果执着自身，就不行布施；为了保护这件事，对于自身不执着。如果执着报恩，果报舍佛
English
English version: 'Yes, World Honored One!' The Buddha said, 'So it is, Subhuti! Can the space in the four directions, north, south, east, west, the four intermediate directions, and above and below be measured?' Subhuti said, 'No, World Honored One!' The Buddha said, 'So it is, so it is. Subhuti! The merit and virtue accumulated from a Bodhisattva's almsgiving without attachment to appearances is also immeasurable.' The Buddha further told Subhuti: 'A Bodhisattva should practice giving in this way.' Treatise says: The verse says: 'The meaning of giving encompasses six, namely, sustenance, fearlessness, and Dharma, Among these, one, two, and three, are called the dwelling of practice.' Why is it that only the name of Dāna-pāramitā (Perfection of Giving) is used to represent the Six Pāramitās? Because all Pāramitās are manifested through the aspect and meaning of Dāna-pāramitā. The aspect and meaning of giving in all Pāramitās refers to the three Dāna-pāramitās: sustenance, fearlessness, and Dharma. What is the meaning of this? Sustenance refers to the very essence and name of one Dāna-pāramitā. Fearless Dāna-pāramitā has two aspects: Śīla-pāramitā (Perfection of Morality) and Kṣānti-pāramitā (Perfection of Patience), because one does not generate fear towards evil deeds already committed or not yet committed. Dharma Dāna-pāramitā has three aspects: Vīrya-pāramitā (Perfection of Diligence) and others, not being weary, being skilled in understanding the mind, and speaking the Dharma truthfully. This is the dwelling of practice for a Bodhisattva-mahāsattva. As mentioned earlier, the three types of giving encompass the Six Pāramitās, and this is called the dwelling of practice for a Bodhisattva-mahāsattva. How does a Bodhisattva practice giving without dwelling on things? Like this, the verse says: 'Oneself and repaying kindness, one does not cling to the fruits, Protecting oneself and not giving, is to prevent seeking other things.' Not dwelling on things means not being attached to oneself. Having no dwelling means not being attached to repaying kindness. Repaying kindness refers to offerings, reverence, and various other means. As the sutra says, 'without dwelling'. Not dwelling on form and so on means not being attached to the fruits. Why practice giving in this way without dwelling? The verse says, 'Protecting oneself and not giving, is to prevent seeking other things.' If one is attached to oneself, one will not practice giving; to protect this, one is not attached to oneself. If one is attached to repaying kindness, the fruits abandon the Buddha --------------------------------------------------------------------------------
Chinese
菩提，为异义行于布施；为防是行，于事不着。 自此以下说云何菩萨降伏其心。此事应知。云何降伏心名之降伏？偈言： 调伏彼事中， 远离取相心， 及断种种疑， 亦防生成心。 此文说何义？所谓不见施物、受者及施者。偈言：调伏彼事中，远离取相心故。如经“须菩提！菩萨应如是布施，不住于相想”故。 次说布施利益。何以故？此中有疑：若离施等相想，云何能成施福？彼人如是布施，其福转多故。 次说布施利益。如经“何以故？若菩萨不住相布施，其福德聚不可思量。须菩提！于意云何？东方虚空可思量不？须菩提言：‘不也。世尊！’”如是等。何故说修行后，次显布施利益？以得降伏心故，是以次说布施利益。此义云何？不住相想行于布施，成就义故。 自此以下，一切修多罗示现断生疑心。云何生疑？若不住于法行于布施，云何为佛菩提行于布施？断彼疑心。 经曰：“‘须菩提！于意云何？可以相成就见如来不？’须菩提言：‘不也。世尊！不可以相成就得见如来。何以故？如来所说相即非相。’ “佛告须菩提：‘凡所有相皆是妄语。若见诸相非相，则非妄语。如是诸相非相，则见如来。’” 论曰：偈言： 分别 现代汉语译本 菩提（Bodhi，觉悟），意味着以不同于常人的方式进行布施；为了防止执着于这种行为，不应执着于所布施的事物。 从这里开始，讲述菩萨如何降伏其心。这件事应该了解。如何降伏心才能称之为降伏？偈语说： ‘在调伏这些事情中， 远离执取表相的心， 以及断除种种疑惑， 也要防止生起执着的心。’ 这段文字说明了什么意义？ 也就是说，不应执着于施物、受施者和施施者。偈语说：‘在调伏这些事情中，远离执取表相的心’。正如经文所说：‘须菩提（Subhuti，佛陀的弟子）！菩萨应该这样布施，不住于表相。’ 接下来讲述布施的利益。为什么呢？因为这里存在疑问：如果脱离了施舍等表相，如何能够成就布施的福德？因为那个人这样布施，他的福德反而会更多。 接下来讲述布施的利益。如经文所说：‘为什么呢？如果菩萨不住于表相而布施，他的福德积累是不可思议的。须菩提！你认为如何？东方的虚空可以衡量吗？’须菩提回答说：‘不能，世尊！’等等。为什么在修行之后，接着显示布施的利益？因为获得了降伏心，所以接着讲述布施的利益。这其中的意义是什么？不住于表相而进行布施，能够成就真实的利益。 从这里开始，所有的修多罗（Sutra，经）都显示了断除产生疑惑的心。如何产生疑惑？如果不住于法而进行布施，如何为了佛的菩提（Bodhi，觉悟）而进行布施？断除这种疑惑。 经文说：‘须菩提！你认为如何？可以通过具足表相来见到如来（Tathagata，佛）吗？’须菩提回答说：‘不能，世尊！不能通过具足表相来见到如来。为什么呢？如来所说的表相，就不是表相。’ 佛告诉须菩提：‘凡是所有的表相，都是虚妄的。如果见到诸相不是相，那就不是虚妄的。像这样，诸相非相，就能见到如来。’ 论中说：偈语说： 分别
English
English version Bodhi (Bodhi, Enlightenment) means acting in giving differently from ordinary people; to prevent attachment to this action, one should not be attached to the things given. From here onwards, it speaks of how a Bodhisattva subdues his mind. This matter should be understood. How can subduing the mind be called subduing? The verse says: 'In subduing these matters, keep far away from the mind that grasps at appearances, and cut off all kinds of doubts, and also prevent the arising of an attached mind.' What meaning does this passage explain? That is to say, one should not be attached to the object of giving, the recipient, and the giver. The verse says: 'In subduing these matters, keep far away from the mind that grasps at appearances.' As the Sutra says: 'Subhuti (Subhuti, Buddha's disciple)! A Bodhisattva should give in this way, not dwelling on appearances.' Next, it speaks of the benefits of giving. Why? Because there is a doubt here: if one is detached from the appearances of giving, how can one achieve the merit of giving? Because that person gives in this way, his merit will be even greater. Next, it speaks of the benefits of giving. As the Sutra says: 'Why? If a Bodhisattva gives without dwelling on appearances, his accumulation of merit is inconceivable. Subhuti! What do you think? Can the eastern sky be measured?' Subhuti replied: 'No, World Honored One!' and so on. Why, after cultivation, is the benefit of giving then shown? Because one has obtained a subdued mind, therefore the benefit of giving is then spoken of. What is the meaning of this? Giving without dwelling on appearances can achieve true benefit. From here onwards, all Sutras (Sutra, scripture) show the cutting off of the mind that generates doubt. How does doubt arise? If one gives without dwelling on the Dharma, how can one give for the Bodhi (Bodhi, Enlightenment) of the Buddha? Cut off this doubt. The Sutra says: 'Subhuti! What do you think? Can the Tathagata (Tathagata, Buddha) be seen by means of the perfection of characteristics?' Subhuti replied: 'No, World Honored One! The Tathagata cannot be seen by means of the perfection of characteristics. Why? The characteristics spoken of by the Tathagata are not characteristics.' The Buddha told Subhuti: 'All appearances are false. If one sees all appearances as non-appearances, then it is not false. In this way, all appearances are non-appearances, and one can see the Tathagata.' The treatise says: The verse says: Distinguish -------------------------------------------------------------------------------- 有为体， 防彼成就得， 三相异体故， 离彼是如来。