Chinese
“善男子！菩萨四种发起精进不离布施”。一切智人已说此法，非谓菩萨懈怠布施，是故四种发起精进如是饶益。 又复如来何所饶益而说如是檀波罗蜜施行清净？有人忆念：欲闻佛说檀波罗蜜施行清净，闻已饶益。何人欲闻？此我今说。所谓“宝髻诸菩萨等，如是大圣菩萨众俱，善应世界而来至此，种种胜妙供养世尊。供养已讫问言：世尊！未知菩萨几种净行？愿世尊说，我今欲闻。世尊说言：善男子！菩萨具有四种净行。何等为四？一者波罗蜜净行；二者菩提分法净行；三者通智究竟净行；四者众生淳熟净行。”何者布施波罗蜜净行？彼云何说？彼世尊说菩萨四种发起精进不离布施如是等，如是饶益。 又复此义何所利益？此我今说。为自利益、为他利益。不知自他利益因故，如来示彼自他利因，是故为说此修多罗。一切智人何以故示？有人起发菩提心已，四种发起精进布施，彼人自他利益具足，非唯忆念。 究竟相好发起精进，满足佛法发起精进，是故布施得自利益满足。众生发起精进，净佛世界发起精进，是故布施得他利益如是饶益。 又复更有何所饶益？此义今说。若有菩萨不学施智，令彼菩萨学施智故，如是饶益。一切智示若有菩萨不学施智而亦行施，得名为施，非波罗蜜。如 现代汉语译本： ‘善男子！菩萨有四种发起精进的方式，都离不开布施。’一切智者（Sarvajna，指佛陀）已经宣说了这种方法，并不是说菩萨懈怠于布施。因此，这四种发起精进的方式能带来这样的利益。 此外，如来（Tathagata，指佛陀）通过宣说这种檀波罗蜜（Dānapāramitā，布施波罗蜜）的清净修行，究竟饶益了什么呢？有人忆念：想要听闻佛陀宣说檀波罗蜜的清净修行，听闻之后就能得到饶益。什么人想要听闻呢？我现在就说。那就是‘宝髻’等诸位菩萨，以及这样的大圣菩萨众，为了利益世界而来到这里，用种种殊胜美妙的供品供养世尊。供养完毕后，他们问道：‘世尊！我们还不知道菩萨有多少种清净的修行？愿世尊为我们宣说，我们现在想要听闻。’世尊回答说：‘善男子！菩萨具有四种清净的修行。哪四种呢？第一是波罗蜜的清净修行；第二是菩提分法（bodhipaksa-dharma，菩提的组成部分）的清净修行；第三是通智究竟的清净修行；第四是众生淳熟的清净修行。’什么是布施波罗蜜的清净修行呢？’世尊又是如何宣说的呢？世尊宣说了菩萨四种发起精进的方式都离不开布施等等，这就是所带来的利益。 此外，这个道理又有什么利益呢？我现在就说。是为了自己利益，也是为了他人利益。因为不了解自利和他利的原因，如来就向他们展示自利和他利的因，所以才宣说了这部修多罗（sutra，经）。一切智者为什么要展示这些呢？因为有人发起菩提心（bodhicitta，觉悟之心）之后，通过四种发起精进的方式进行布施，这个人自利和他利都能圆满具足，不仅仅是忆念而已。 究竟相好（laksana，佛的三十二相，八十种好）发起精进，满足佛法发起精进，因此布施能够使自利得到满足。为众生发起精进，为清净佛世界发起精进，因此布施能够使他利得到饶益。 此外，还有什么利益呢？我现在就说。如果有菩萨不学习布施的智慧，为了让这些菩萨学习布施的智慧，就能带来这样的利益。一切智者开示说，如果有菩萨不学习布施的智慧却也进行布施，这可以称为布施，但不是波罗蜜。
English
English version: ‘Good man! Bodhisattvas have four kinds of initiating diligence that are inseparable from giving.’ The All-Knowing One (Sarvajna, referring to the Buddha) has already spoken this Dharma, not that Bodhisattvas are lazy in giving. Therefore, these four kinds of initiating diligence are so beneficial. Furthermore, what benefit does the Tathagata (referring to the Buddha) derive from speaking of such purity in the practice of Dānapāramitā (Perfection of Giving)? Someone remembers: wanting to hear the Buddha speak of the purity of the practice of Dānapāramitā, and hearing it is beneficial. Who wants to hear? I will say this now. That is, ‘Jeweled Crest’ and other Bodhisattvas, and such great holy Bodhisattva assemblies, come here for the benefit of the world, offering various excellent and wonderful offerings to the World-Honored One. After the offerings are completed, they ask: ‘World-Honored One! We do not yet know how many kinds of pure practices Bodhisattvas have? May the World-Honored One speak for us, we want to hear now.’ The World-Honored One said: ‘Good man! Bodhisattvas have four kinds of pure practices. What are the four? First is the pure practice of pāramitā; second is the pure practice of bodhipaksa-dharma (constituents of enlightenment); third is the pure practice of ultimate penetrating wisdom; fourth is the pure practice of ripening sentient beings.’ What is the pure practice of Dāna pāramitā? How did the World-Honored One speak of it? The World-Honored One spoke of the four kinds of initiating diligence of Bodhisattvas that are inseparable from giving, and so on, which is the benefit brought about. Furthermore, what benefit does this meaning have? I will say this now. It is for one's own benefit and for the benefit of others. Because they do not understand the cause of self-benefit and other-benefit, the Tathagata shows them the cause of self-benefit and other-benefit, so he speaks this sutra. Why does the All-Knowing One show these? Because after someone has aroused the bodhicitta (mind of enlightenment), they give through the four kinds of initiating diligence, and this person's self-benefit and other-benefit are fully complete, not just remembrance. Initiating diligence in ultimate marks (laksana, the 32 marks and 80 minor marks of the Buddha), initiating diligence in fulfilling the Buddha-dharma, therefore giving can satisfy self-benefit. Initiating diligence for sentient beings, initiating diligence for purifying the Buddha-world, therefore giving can benefit others in this way. Furthermore, what other benefits are there? I will say this now. If there are Bodhisattvas who do not learn the wisdom of giving, it is beneficial to let those Bodhisattvas learn the wisdom of giving. The All-Knowing One shows that if there are Bodhisattvas who do not learn the wisdom of giving but also give, this can be called giving, but it is not pāramitā. --------------------------------------------------------------------------------
Chinese
世尊说檀波罗蜜，彼中说言“若人恒伽河沙等劫修行布施不学施智，如是菩萨得名为施，非波罗蜜”。 又复更有何所饶益？此义今说。若有菩萨欲少行施多得果报，以何方便？彼不学人，一切智人善方便学，彼不学人饶益彼故为说此经，一切智人四种示现。以此方便，少行布施多得果报。如善方便修多罗说，善方便菩萨少施作广，广作无量。如是饶益。 又复更有何所饶益？此义今说。若有菩萨离于愿智，令彼菩萨愿智和合。如是饶益。一切智示，菩萨无愿则不布施。又如是愿：我今食等布施满足，愿未来世以无上法布施，满足力无所畏不共法等。如是佛法相随形好皆悉证得，我得善净佛之世界。如是饶益。 又复更有何所饶益？此义今说。菩萨求于四种具足不学其因、学因饶益。一切智示，若汝欲求四种具足，应行四种发起精进行于布施。何等为四？一者众僧具足；二者智具足；三者身具足；四者佛世界具足。一切智示，若汝欲求四种具足，应行四种发起精进行于布施。若说满足一切众生发起精进，得僧具足。若说满足一切佛法发起精进，得智具足。若说究竟相随形好发起精进，得身具足。若说清净佛之世界发起精进，得佛世界具足。如是饶益。自他利益，故说此经。 又复何义名为世 现代汉语译本： 世尊（Bhagavan，佛陀）宣讲檀波罗蜜（Dānapāramitā，布施波罗蜜），其中说到：‘如果有人像恒河沙粒数一样多的劫数里修行布施，却不学习布施的智慧，这样的菩萨只能称为布施者，不能称为波罗蜜。’ 又还有什么利益呢？现在说明这个道理。如果有菩萨想要少行布施而多得果报，用什么方法呢？对于那些不学习的人，一切智人（Sarvajña，佛陀）以善巧方便来教导，为了利益那些不学习的人而宣说此经，一切智人有四种开示。通过这种方法，少行布施也能多得果报。正如《善方便修多罗》（Upāyakauśalya Sūtra）所说，善于运用方便的菩萨能将少量的布施转化为广大的功德，将广大的功德转化为无量的功德。这就是它的利益。 又还有什么利益呢？现在说明这个道理。如果菩萨缺乏愿智，使那位菩萨的愿智得以圆满。这就是它的利益。一切智人开示说，菩萨如果没有愿力就不会布施。又比如这样发愿：‘我今天以饮食等布施来满足众生，愿未来世以无上的佛法布施来满足众生，获得十力（bala，佛陀的十种力量）、四无所畏（catu vaiśāradyāni，佛陀的四种无所畏惧的品质）和十八不共法（aṣṭādaśa āveṇikadharmāḥ，佛陀独有的十八种功德）。’这样，佛法、三十二相（lakṣaṇa，佛陀的三十二种殊胜的身体特征）和八十随形好（anuvyañjana，佛陀的八十种较小的身体特征）都能证得，我能获得清净美好的佛国世界。这就是它的利益。 又还有什么利益呢？现在说明这个道理。菩萨寻求四种圆满具足，却不学习其原因，学习其原因就能带来利益。一切智人开示说，如果你们想要寻求四种圆满具足，就应该以四种发起精进的方式来进行布施。哪四种呢？一是众僧具足；二是智慧具足；三是身体具足；四是佛国世界具足。一切智人开示说，如果你们想要寻求四种圆满具足，就应该以四种发起精进的方式来进行布施。如果说以满足一切众生的愿望来发起精进，就能得到众僧具足。如果说以满足一切佛法的愿望来发起精进，就能得到智慧具足。如果说以究竟圆满三十二相和八十随形好来发起精进，就能得到身体具足。如果说以清净美好的佛国世界来发起精进，就能得到佛国世界具足。这就是它的利益。为了自己和他人的利益，所以宣说此经。 又是什么含义叫做世……
English
English version: The Blessed One (Bhagavan, the Buddha) spoke of Dānapāramitā (Perfection of Giving), wherein it is said: 'If a person practices giving for as many kalpas (aeons) as there are grains of sand in the Ganges River, but does not learn the wisdom of giving, such a Bodhisattva is only called a giver, not one who has attained pāramitā.' What further benefit is there? This meaning I now explain. If a Bodhisattva wishes to give little and receive much reward, by what means can this be achieved? The All-Knowing One (Sarvajña, the Buddha), with skillful means, teaches those who do not learn; for the benefit of those who do not learn, this sutra is spoken, and the All-Knowing One reveals four aspects. By this means, giving little can yield great reward. As the Upāyakauśalya Sūtra (Skillful Means Sutra) says, a Bodhisattva skillful in means can transform a small act of giving into vast merit, and transform vast merit into immeasurable merit. Such is its benefit. What further benefit is there? This meaning I now explain. If a Bodhisattva lacks the wisdom of aspiration, may that Bodhisattva's wisdom of aspiration be fulfilled. Such is its benefit. The All-Knowing One reveals that a Bodhisattva will not give without aspiration. And for example, one makes this aspiration: 'May I, by giving food and other things to satisfy beings, in future lives give the unsurpassed Dharma to satisfy beings, and attain the ten powers (bala, the ten powers of a Buddha), the four fearlessnesses (catu vaiśāradyāni, the four kinds of fearlessness of a Buddha), and the eighteen unique qualities (aṣṭādaśa āveṇikadharmāḥ, the eighteen unique qualities of a Buddha).' Thus, the Dharma, the thirty-two marks (lakṣaṇa, the thirty-two major marks of a Buddha), and the eighty minor marks (anuvyañjana, the eighty minor marks of a Buddha) can all be attained, and I can obtain a pure and beautiful Buddha-field. Such is its benefit. What further benefit is there? This meaning I now explain. A Bodhisattva seeks the four kinds of completeness but does not learn their causes; learning their causes brings benefit. The All-Knowing One reveals that if you wish to seek the four kinds of completeness, you should practice giving with four kinds of initiating effort. What are the four? First, the completeness of the Sangha (community); second, the completeness of wisdom; third, the completeness of the body; and fourth, the completeness of the Buddha-field. The All-Knowing One reveals that if you wish to seek the four kinds of completeness, you should practice giving with four kinds of initiating effort. If it is said that initiating effort is made to fulfill the wishes of all beings, the completeness of the Sangha is obtained. If it is said that initiating effort is made to fulfill all the Buddha's teachings, the completeness of wisdom is obtained. If it is said that initiating effort is made to ultimately perfect the thirty-two marks and eighty minor marks, the completeness of the body is obtained. If it is said that initiating effort is made to purify and beautify the Buddha-field, the completeness of the Buddha-field is obtained. Such is its benefit. For the benefit of oneself and others, this sutra is spoken. And what meaning is called the world... --------------------------------------------------------------------------------
Chinese
尊？何所饶益在王舍城？此之二难，如菩提心忧波提舍彼说应知。 何故菩萨名宝髻者，彼义今说。如是无量无数百千阿僧祇劫，善根究竟得珠宝髻，直十三千大千世界满中七宝，是故彼圣名为宝髻。譬如以手执金刚故名金刚手，如是髻中有宝珠故名为宝髻。三善具足忧波提舍彼说应知。 何故发起四种精进，不多不少？彼义今说。以思念因此之四种发起精进，思念饶益具足究竟。彼有何物思念饶益？此我今说。自他利益，彼不须多亦不得少；又复思念饶益究竟不得说少。如是四种，世尊已说，譬如丈夫两脚得行，更不用多，一不得行。此亦如是。 何者布施？几种布施？此二种难，三善具足忧波提舍彼说应知。何者众生为有为无？如菩提心优婆提舍彼说应知。菩萨布施为当满足一切众生、为不满足？彼义今说。菩萨满足，云何满足？菩萨普于一切众生心皆平等，舍一切物普施众生，满足一切众生愿故。菩萨云何舍一切物？所有一切内外之物，愿令一切众生解脱，清净心舍。乞求人来，如自己物自物想，取一切众生平等心故。若菩萨施，离彼我过舍衣食等，布施满足一切众生；若不取者，非菩萨过。菩萨心施一切乞者，犹如龙王。譬如龙王，一切求者皆悉等与；若不受者，非龙王过。譬如龙王兴大 尊者，在王舍城（Rājagṛha）有什么利益？这两种困难，就像菩提心（bodhicitta）忧波提舍（Upadeśa）所说的那样，应该知道。 为什么菩萨（bodhisattva）名为宝髻（Ratnakūṭa）？现在解释这个意义。像这样无量无数百千阿僧祇劫（asaṃkhyeya-kalpa），善根究竟得到珠宝发髻，价值十三千大千世界（tri-sāhasra-mahā-sāhasra-loka-dhātu）充满七宝，因此这位圣者名为宝髻。譬如用手执持金刚（vajra）故名金刚手（Vajrapāṇi），像这样发髻中有宝珠故名为宝髻。三善具足忧波提舍所说应该知道。 为什么发起四种精进，不多也不少？现在解释这个意义。因为思念这四种而发起精进，思念饶益具足究竟。其中有什么思念饶益？我现在说。为了自己和他人的利益，不多也不少；又思念饶益究竟，不能说少。像这样四种，世尊（Bhagavān）已经说了，譬如丈夫两脚可以行走，再多就没用，一只脚不能行走。这个也是这样。 什么是布施（dāna）？有几种布施？这两种困难，三善具足忧波提舍所说应该知道。众生是有还是没有？就像菩提心优婆提舍所说应该知道。菩萨布施是应当满足一切众生，还是不满足？现在解释这个意义。菩萨满足，如何满足？菩萨普遍对一切众生心都平等，舍弃一切事物普遍布施给众生，满足一切众生的愿望。菩萨如何舍弃一切事物？所有一切内外之物，愿令一切众生解脱，以清净心舍弃。乞求的人来，如同对待自己的东西一样，以平等心对待一切众生。如果菩萨布施，离开彼我之过，舍弃衣食等，布施满足一切众生；如果不接受，不是菩萨的过错。菩萨以心布施给一切乞求者，犹如龙王（Nāgarāja）。譬如龙王，对一切求者都平等给予；如果不接受，不是龙王的过错。譬如龙王兴起大