Chinese
、求无量佛法；四者、摄取无量世住；五者、修集无量种种善根；六者、不断三宝以能成就无量果报，是名菩萨舍成就义应知。又为他利益一味心故。此明何义？世间众生多为自身弃舍利益一切众生，为求自乐为现受报为未来果施与他物。若诸菩萨摩诃萨等，为利益他专心一味，见诸众生贫无资财般若等法。以是义故，不着因果依法施财施，于现在世及未来世能与众生大利益事，是故菩萨摩诃萨舍成就。 “又复以舍随顺义故。此明何义？布施等事随顺摄取众生行故，则能摄取一切众生，作大利益事。虽为利益他事，而外道、声闻辟支佛等，弃舍利益一切众生，唯为成就自身利益；菩萨摩诃萨依大慈悲心起乐利益他众生行，如菩萨所求如是成就。以是义故，名舍成就。 “又以依于取佛菩提起心义故。此明何义？以菩萨摩诃萨为与一切众生乐故，自求佛菩提起于舍心，见诸众生堕坠恶趣，我于现在及未来世，令诸众生离苦恼事。是故菩萨其心日夜转转为欲利益众生，名舍成就。 “又以能摄取种种果故。此明何义？以诸菩萨为欲利益一切众生种种布施，于现在世及未来世，为欲摄取一切众生取种种果，是名菩萨舍成就。如《无尽意修多罗》中说，求饮食者施与饮食，为命为乐为辩为色及以为力，如 现代汉语译本：求无量佛法（immeasurable Buddha-dharma）；四者、摄取无量世住；五者、修集无量种种善根；六者、不断三宝（Three Jewels），以能成就无量果报，是名菩萨舍成就义应知。又为他利益一味心故。此明何义？世间众生多为自身弃舍利益一切众生，为求自乐为现受报为未来果施与他物。若诸菩萨摩诃萨（Bodhisattva-Mahasattva）等，为利益他专心一味，见诸众生贫无资财般若（Prajna）等法。以是义故，不着因果依法施财施，于现在世及未来世能与众生大利益事，是故菩萨摩诃萨舍成就。 又复以舍随顺义故。此明何义？布施等事随顺摄取众生行故，则能摄取一切众生，作大利益事。虽为利益他事，而外道、声闻（Sravaka）辟支佛（Pratyekabuddha）等，弃舍利益一切众生，唯为成就自身利益；菩萨摩诃萨依大慈悲心起乐利益他众生行，如菩萨所求如是成就。以是义故，名舍成就。 又以依于取佛菩提（Bodhi）起心义故。此明何义？以菩萨摩诃萨为与一切众生乐故，自求佛菩提起于舍心，见诸众生堕坠恶趣，我于现在及未来世，令诸众生离苦恼事。是故菩萨其心日夜转转为欲利益众生，名舍成就。 又以能摄取种种果故。此明何义？以诸菩萨为欲利益一切众生种种布施，于现在世及未来世，为欲摄取一切众生取种种果，是名菩萨舍成就。如《无尽意修多罗》（Akshayamati Sutra）中说，求饮食者施与饮食，为命为乐为辩为色及以为力，如
English
English version: Seeking immeasurable Buddha-dharma; fourth, gathering immeasurable lifetimes of dwelling; fifth, cultivating immeasurable kinds of good roots; sixth, not cutting off the Three Jewels, thereby achieving immeasurable karmic rewards. This is known as the meaning of a Bodhisattva's accomplishment of giving. Furthermore, it is due to a single-minded intention to benefit others. What does this mean? Worldly beings often abandon benefiting all sentient beings for their own sake, giving things to others to seek their own pleasure, present rewards, or future fruits. If Bodhisattva-Mahasattvas, with a single-minded intention to benefit others, see sentient beings who are poor and lack wealth, Prajna, and other dharmas, for this reason, they are not attached to cause and effect and give wealth and dharma according to the Dharma. In the present and future lives, they can bring great benefit to sentient beings. Therefore, Bodhisattva-Mahasattvas accomplish giving. Furthermore, it is because giving accords with the meaning of following. What does this mean? Giving and other acts accord with the practice of gathering sentient beings, thus enabling the gathering of all sentient beings and bringing great benefit. Although it is for the sake of benefiting others, outsiders, Sravakas, Pratyekabuddhas, and others abandon benefiting all sentient beings, only seeking to accomplish their own benefit. Bodhisattva-Mahasattvas, relying on great compassion, arise with the practice of delighting in benefiting other sentient beings, and they accomplish what they seek. For this reason, it is called the accomplishment of giving. Furthermore, it is because it relies on the meaning of arising with the intention to attain Buddha-Bodhi. What does this mean? Because Bodhisattva-Mahasattvas seek Buddha-Bodhi for themselves in order to give happiness to all sentient beings, they arise with the intention of giving. Seeing sentient beings falling into evil realms, they resolve to liberate sentient beings from suffering in the present and future lives. Therefore, the minds of Bodhisattvas turn day and night to benefit sentient beings, which is called the accomplishment of giving. Furthermore, it is because it can gather various fruits. What does this mean? Because Bodhisattvas give various kinds of gifts to benefit all sentient beings, in the present and future lives, they seek to gather all sentient beings and obtain various fruits. This is called the accomplishment of giving of a Bodhisattva. As it is said in the Akshayamati Sutra, give food to those who seek food, for life, for happiness, for eloquence, for beauty, and for strength, as -------------------------------------------------------------------------------- 是等皆悉施与。
Chinese
“又为远离邪命自活求资生故。此明何义？以诸菩萨布施波罗蜜相违之法贪求资生，邪命自活等皆悉远离。如《无尽意修多罗》中说，菩萨摩诃萨无颠倒邪命追求资生等布施。” 问曰：“应说清净不清净舍。云何清净？云何不清净？” 答曰：“菩萨摩诃萨依自心清净布施清净，如如来修多罗中说，有四种清净布施。何等为四？谓有布施从施主清净非是受者，如是等于彼四种清净施中，所谓施主清净非是受者，是名菩萨摩诃萨清净施。又从施者受者清净，亦名菩萨清净之施。何以故？以诸菩萨施与他物不求果报，即能施与一切众生。又求布施果报者，彼人于受者边求清净，而菩萨离果报故，一切时自身心清净，以心清净故施清净。 “又以远离忽然施等。此明何义？以如来修多罗中说有九种施：一者、植施；二者、畏惧施；三者、报恩施；四者、求恩施；五者、学父母施；六者、为生天施；七者、为名称施；八者、为庄严心施；九者、眷属法施。为修行功德为得上义施。植布施者，谓得植福田求多果报故。又植施者，谓近眷属名植布施。畏惧施者，见一切物无常败坏，宁用布施故。报恩施者，谓报恩相施，彼先施我、我应还施。求报恩施者，谓求后时报恩故。施学父母施 现代汉语译本： 这些东西都全部施舍出去。 ‘又为了远离以不正当的手段谋生，以此来寻求生活所需。’这说明了什么意义？因为诸位菩萨以布施波罗蜜（Dāna-pāramitā，布施到彼岸）相反的方法贪求生活所需，不正当的谋生等都全部远离。如同《无尽意修多罗》（Akṣayamati-sūtra）中所说，菩萨摩诃萨（Bodhisattva-mahāsattva，大菩萨）没有颠倒邪命，追求生活所需等的布施。 问：应该说清净和不清净的舍。什么是清净？什么是不清净？ 答：菩萨摩诃萨依靠自己内心的清净而布施清净，如如来修多罗（Tathāgata-sūtra）中所说，有四种清净的布施。哪四种呢？就是有的布施是从施主清净而不是受者清净，像这样等于在那四种清净施中，所谓施主清净而不是受者清净，这叫做菩萨摩诃萨清净的布施。又有从施者和受者都清净，也叫做菩萨清净的布施。为什么呢？因为诸位菩萨施与他人财物不求果报，就能施与一切众生。又求布施果报的人，那个人在受者方面求清净，而菩萨远离果报的缘故，一切时自身心清净，因为内心清净的缘故，布施也清净。 ‘又以远离忽然施等。’这说明了什么意义？因为如来修多罗（Tathāgata-sūtra）中说有九种施：第一种是、植施；第二种是、畏惧施；第三种是、报恩施；第四种是、求恩施；第五种是、学父母施；第六种是、为生天施；第七种是、为名称施；第八种是、为庄严心施；第九种是、眷属法施。为了修行功德为了得到上义施。植布施的人，是说为了得到植福田求得多果报的缘故。又植施的人，是说亲近眷属名叫植布施。畏惧施的人，看见一切事物无常败坏，宁愿用布施的缘故。报恩施的人，是说报恩相施，他先前施与我、我应该还施。求报恩施的人，是说求后时报恩的缘故。施学父母施
English
English version: All these things are given away completely. 'Furthermore, it is to stay away from seeking a livelihood through wrong means.' What does this mean? It is because all Bodhisattvas (Bodhisattva, beings on the path to Buddhahood) greedily seek a livelihood through methods contrary to Dāna-pāramitā (布施波罗蜜, Perfection of Giving), and they completely stay away from wrong means of living. As it is said in the Akṣayamati-sūtra (无尽意修多罗, Sutra of Inexhaustible Intent), Bodhisattva-mahāsattvas (菩萨摩诃萨, great Bodhisattvas) do not have inverted or wrong means of seeking a livelihood, and their giving is of this nature. Question: 'It should be said that there is pure and impure giving. What is pure? What is impure?' Answer: 'Bodhisattva-mahāsattvas give purely based on the purity of their own minds. As it is said in the Tathāgata-sūtra (如来修多罗, Sutra of the Thus-Gone One), there are four kinds of pure giving. What are the four? They are: giving that is pure from the giver but not from the receiver. Being equal to those four kinds of pure giving, that which is pure from the giver but not from the receiver is called the pure giving of a Bodhisattva-mahāsattva. Also, that which is pure from both the giver and the receiver is also called the pure giving of a Bodhisattva. Why? Because when Bodhisattvas give things to others, they do not seek rewards, and they are able to give to all sentient beings. Furthermore, those who seek rewards for giving seek purity from the receiver's side, but because Bodhisattvas are free from seeking rewards, they are pure in body and mind at all times, and because their minds are pure, their giving is also pure.' 'Furthermore, it is to stay away from sudden giving, etc.' What does this mean? It is because the Tathāgata-sūtra (如来修多罗, Sutra of the Thus-Gone One) says that there are nine kinds of giving: first, planting giving; second, fearful giving; third, repaying kindness giving; fourth, seeking kindness giving; fifth, learning from parents giving; sixth, giving for rebirth in heaven; seventh, giving for fame; eighth, giving for adorning the mind; ninth, giving the Dharma to relatives. It is to cultivate merit and virtue in order to obtain the highest meaning of giving. Planting giving refers to seeking to plant fields of merit in order to obtain many rewards. Furthermore, planting giving refers to being close to relatives, which is called planting giving. Fearful giving refers to seeing that all things are impermanent and decaying, and therefore preferring to give. Repaying kindness giving refers to giving in return for kindness, saying, 'He gave to me first, so I should give back.' Seeking repaying kindness giving refers to seeking to be repaid later. Giving by learning from parents --------------------------------------------------------------------------------
Chinese
者，谓着过去修行起如是心：‘我父母精进常行布施，我亦如是行于布施。’故。为生天施者，谓求天中五欲境界故。为名称施者，为令四方沙门婆罗门等知而施故。如是七种施。为智者所呵，以不清净故。又声闻、辟支佛人，离世间乐求涅槃乐，如是布施亦非清净。又菩萨摩诃萨不着自乐，唯求诸佛菩提心施，于诸施中最胜清净，是名菩萨施清净。 “又以如实知有为行体故。此明何义？以诸凡夫取着虚妄戏论我相心颠倒故，唯求五欲乐境界事，以离慧眼以为爱等烦恼诸垢之所染污。舍不清净。菩萨摩诃萨如实知见有为行体虚妄不实，是故远离我见等相，及能远离五怖畏故，无有内外可施之物不能舍者，以为求他利益所缚，及能远离自求乐等垢污之法，以是义故，名舍清净。 “又以空观观所起故。此明何义？以诸菩萨空观等观观施等法，以是义故名舍清净。如《无尽意修多罗》中如来说言：‘以观空观观起布施。’以是义故，施不可尽如是等。” 问曰：“应说布施差别之相？” 答曰：“略说则有一种布施，谓不贪心相应心施。 “复有二种：一、见受者；二、不见受者。不见受者者，如置物火中及恒河中。又见施主者，有施有布施。彼亦有二种：谓染、不染。染者谓家法余食 现代汉语译本：这种布施是指因为过去修行而生起这样的想法：‘我的父母精进修行，经常行布施，我也应该像他们一样行布施。’因此，为了生到天界而布施的人，是因为追求天界中的五欲境界。为了名声而布施的人，是为了让四方的沙门（Śrāmaṇa，出家求道者）、婆罗门（Brāhmaṇa，祭司）等知道而布施。像这样的七种布施，会被智者所呵斥，因为它们不清净。此外，声闻（Śrāvaka，听闻佛法而修行的弟子）、辟支佛（Pratyekabuddha，独自悟道的修行者）追求脱离世间之乐而求涅槃（Nirvāṇa，寂灭）之乐，这样的布施也不是清净的。而菩萨摩诃萨（Bodhisattva-Mahāsattva，发大心的菩萨）不执着于自己的快乐，只求诸佛的菩提心（Bodhi-citta，觉悟之心）而行布施，在各种布施中最为殊胜清净，这叫做菩萨的布施清净。 又因为如实地知晓有为行（Saṃskṛta，因缘和合而成的现象）的本质。这说明什么意义呢？因为凡夫俗子执着于虚妄的戏论和我相（ātman，自我）的颠倒，只追求五欲（pañca kāmaguṇāḥ，色、声、香、味、触）的快乐境界，被远离智慧之眼的爱等烦恼和各种垢染所污染，所以舍弃不清净。菩萨摩诃萨如实地知见有为行体的虚妄不实，因此远离我见等相，并且能够远离五种怖畏，没有什么内外之物不能舍弃的，因为被为他人求利益所束缚，并且能够远离为自己求快乐等垢污之法，因为这个缘故，叫做舍清净。 又因为用空观（Śūnyatā，空性）来观察所生起的一切。这说明什么意义呢？因为诸位菩萨用空观等观来观察布施等法，因为这个缘故叫做舍清净。如《无尽意修多罗》（Akṣayamati-sūtra，经名）中如来说道：‘用观空观来观察而生起布施。’因为这个缘故，布施是不可穷尽的，像这样等等。 问：‘应该说说布施的差别相吧？’ 答：‘简略地说，有一种布施，叫做不贪心相应的心的布施。’ ‘又有两种：一、见到接受者；二、不见到接受者。不见到接受者，比如把东西放在火中或者恒河中。又见到施主的人，有施，有布施。其中也有两种：染污和不染污。染污是指家里的剩余食物。