English
Venerable one, what benefit is there in Rājagṛha (王舍城)? These two difficulties, as explained in the Upadeśa (忧波提舍) on the mind of enlightenment (bodhicitta 菩提心), should be understood. Why is the Bodhisattva (菩萨) named Ratnakūṭa (宝髻)? The meaning of this will now be explained. After countless hundreds of thousands of asaṃkhyeya-kalpas (阿僧祇劫) of perfecting roots of virtue, he obtained a jewel-adorned hair knot (髻), worth thirteen thousand tri-sāhasra-mahā-sāhasra-loka-dhātus (大千世界) filled with the seven treasures. Therefore, that holy one is named Ratnakūṭa. Just as one is named Vajrapāṇi (金刚手) because he holds a vajra (金刚) in his hand, so too is he named Ratnakūṭa because there is a jewel in his hair knot. This should be understood as explained in the Upadeśa with the three kinds of goodness. Why are four kinds of exertion (精进) aroused, neither more nor less? The meaning of this will now be explained. Because of contemplating these four, exertion is aroused, and contemplation benefits completely and ultimately. What contemplation benefits in this way? I will now explain this. For the benefit of oneself and others, neither more nor less is needed; furthermore, contemplation benefits ultimately, and it cannot be said to be too little. Thus, the World-Honored One (Bhagavān 世尊) has spoken of these four, just as a man can walk with two feet, and more are useless, and one is insufficient. It is the same in this case. What is giving (dāna 布施)? How many kinds of giving are there? These two difficulties should be understood as explained in the Upadeśa with the three kinds of goodness. Are sentient beings existent or nonexistent? This should be understood as explained in the Upadeśa on the mind of enlightenment. Should a Bodhisattva's giving satisfy all sentient beings, or not? The meaning of this will now be explained. The Bodhisattva satisfies; how does he satisfy? The Bodhisattva's mind is universally equal towards all sentient beings, and he gives away all things universally to sentient beings, thus satisfying the wishes of all sentient beings. How does the Bodhisattva give away all things? He gives away all things, internal and external, wishing to liberate all sentient beings, giving with a pure mind. When beggars come, he treats them as if they were his own, with an equal mind towards all sentient beings. If the Bodhisattva gives, abandoning the fault of 'self' and 'other', giving away clothing, food, and so on, his giving satisfies all sentient beings; if they do not accept, it is not the Bodhisattva's fault. The Bodhisattva gives with his mind to all beggars, like a Dragon King (Nāgarāja 龙王). Just as a Dragon King gives equally to all who ask; if they do not accept, it is not the Dragon King's fault. Just as a Dragon King raises great --------------------------------------------------------------------------------
Chinese
密云覆于虚空平等降雨，药草丛林树木生长，陂池悉满；高处不受，非龙王咎。如是菩萨平等普施一切乞者，若有不受，非菩萨过，满足一切众生愿故。菩萨布施作如是愿：我为满足一切众生无上乐故，种种物施一切生处，我常满足一切众生。是故菩萨作愿布施，一切生处得大富乐，以彼愿力布施力熏，生生处处种种布施，无量众生皆悉满足。离杀生等种种不善是无畏施，一切众生皆悉满足。如世尊说“止杀生故是则布施，一切众生不畏不憎”如是等故。如为示现毕竟涅槃，无量众生住涅槃乐，为诸菩萨授佛记已，然后菩萨自取涅槃。如是因缘舍苦得乐，如是满足一切众生。 何者佛法？彼义今说。法身依止十力、无畏、不共法等，此是佛法。彼一切法皆是佛知，故名佛法。如彼圣者文殊师利所说偈言： “不思议正觉， 不可量如来， 缘觉声闻等， 所不能测量， 况一切众生， 能知彼如来。 凡夫戏论行， 如来无戏论， 唯佛能知佛， 佛法行依止， 自然身心智， 除佛无能解。” 又复云何菩萨布施如是满足一切佛法，何须说六？彼义今说。实有六种。以何意故唯说布施？此义今说。此是菩萨善方便意，如善方便菩萨布施，则能满足六波罗蜜。如善方便修多罗说 现代汉语译本： 密云覆盖虚空，平等地降下雨水，使得药草、丛林、树木生长，水池都充满；高处因为地势原因无法受益，这不是龙王（Nāga-rāja）的过错。同样，菩萨平等地普遍施舍给一切乞求者，如果有人不接受，这不是菩萨的过错，因为菩萨是为了满足一切众生的愿望。菩萨布施时发这样的愿：‘为了满足一切众生无上的快乐，我用种种物品施舍给一切众生，无论他们身在何处，我常常满足一切众生。’因此，菩萨发愿布施，在一切所生的处所都能得到巨大的财富和快乐，凭借这种愿力以及布施的力量熏习，生生世世在各个地方都能进行种种布施，使得无量众生都得到满足。远离杀生等种种不善行为，这是无畏的布施，能使一切众生都得到满足。正如世尊所说：‘停止杀生就是布施，一切众生就不会感到畏惧和憎恨。’像这样等等原因。就像为了示现最终的涅槃（Nirvāṇa），使得无量众生安住于涅槃的快乐之中，为各位菩萨授记成佛之后，然后菩萨自己才进入涅槃。像这样的因缘，舍弃痛苦而得到快乐，像这样满足一切众生。 什么是佛法（Buddha-dharma）？它的意义现在说明。法身（Dharmakāya）依止于十力（Daśa-bala）、四无畏（catu-vaiśāradya）、十八不共法（aṣṭādaśa āveṇika-buddha-dharmāḥ）等等，这就是佛法。所有这些法都是佛所知晓的，所以称为佛法。就像圣者文殊师利（Mañjuśrī）所说的偈颂： ‘不可思议的正觉，不可度量的如来（Tathāgata），缘觉（Pratyekabuddha）、声闻（Śrāvaka）等等，都不能测量，更何况一切众生，能够了解那位如来。凡夫以戏论为行，如来没有戏论，只有佛才能了解佛，佛法是修行的依止，自然的身心智慧，除了佛没有人能够理解。’ 又如何理解菩萨布施能够这样满足一切佛法，为什么还要说六波罗蜜（ṣaṭ-pāramitā）？它的意义现在说明。实际上有六种。因为什么缘故只说布施？这个意义现在说明。这是菩萨善巧方便的意图，就像善巧方便的菩萨布施，就能满足六波罗蜜。就像善巧方便的修多罗（sūtra）所说。
English
English version: As dense clouds cover the empty sky and evenly rain down, herbs, forests, and trees grow, and ponds are filled; high places do not benefit, but it is not the fault of the Dragon King (Nāga-rāja). Similarly, a Bodhisattva equally and universally gives to all beggars, and if some do not receive, it is not the Bodhisattva's fault, because the Bodhisattva aims to fulfill the wishes of all beings. When giving, a Bodhisattva makes this vow: 'To fulfill the supreme happiness of all beings, I give various things to all beings, wherever they may be, and I always satisfy all beings.' Therefore, a Bodhisattva makes a vow to give, and in all places of birth, they obtain great wealth and happiness. Through the power of this vow and the influence of giving, in every birth and place, they perform various kinds of giving, satisfying countless beings. Abstaining from killing and other unwholesome actions is the giving of fearlessness, which satisfies all beings. As the World Honored One said, 'Stopping killing is giving, and all beings will not feel fear or hatred,' and so on. It is like demonstrating ultimate Nirvana (Nirvāṇa), enabling countless beings to dwell in the joy of Nirvana, and after bestowing predictions of Buddhahood upon the Bodhisattvas, the Bodhisattva then enters Nirvana themselves. Through such causes and conditions, they abandon suffering and attain happiness, thus satisfying all beings. What is the Buddha-dharma? Its meaning will now be explained. The Dharmakāya (Dharmakāya) relies on the Ten Powers (Daśa-bala), Four Fearlessnesses (catu-vaiśāradya), Eighteen Unique Qualities of a Buddha (aṣṭādaśa āveṇika-buddha-dharmāḥ), and so on; this is the Buddha-dharma. All these dharmas are known by the Buddha, hence they are called Buddha-dharma. As the venerable Mañjuśrī (Mañjuśrī) said in the verse: 'The inconceivable perfect enlightenment, the immeasurable Tathāgata (Tathāgata), Pratyekabuddhas (Pratyekabuddha), Śrāvakas (Śrāvaka), and others, cannot measure, let alone all beings, be able to know that Tathāgata. Ordinary beings engage in frivolous conduct, but the Tathāgata has no frivolity. Only a Buddha can know a Buddha, the Buddha-dharma is the reliance of practice, and natural body, mind, and wisdom, no one but a Buddha can understand.' Furthermore, how does the Bodhisattva's giving thus satisfy all Buddha-dharma, and why is it necessary to speak of the six pāramitās (ṣaṭ-pāramitā)? Its meaning will now be explained. There are indeed six. For what reason is only giving mentioned? This meaning will now be explained. This is the Bodhisattva's skillful means, just as a Bodhisattva with skillful means giving, can fulfill the six pāramitās. As the sūtra (sūtra) of skillful means says. --------------------------------------------------------------------------------
Chinese
、郁伽罗问修多罗说，在家菩萨布施满足六波罗蜜。云何满足？所谓菩萨，异异种物，彼彼求者皆悉施与，心不分别，如是名为檀波罗蜜。依菩提心修行布施，如是名为尸波罗蜜。于乞求者不瞋不动，如是名为羼提波罗蜜。若布施他，我何所用，无如是心、有如是力，如是名为毗梨耶波罗蜜。若有来乞，若施施已不热不悔，自心喜乐善意心生，如是名为禅波罗蜜。若布施已，于一切法心无所得不望果报，如彼黠慧无有少法贪着喜乐，如是不着，唯愿阿耨多罗三藐三菩提，如是名为般若波罗蜜。如是满足六波罗蜜，以要言之一切具足。又如世尊大乘经说无量具足，如是一切皆此中摄。又住大地诸菩萨等，有如是意。彼住大地诸菩萨意，布施满足一切佛法。又复对治诸众生故，世尊说法。或有众生以布施门，为说满足一切佛法。或有众生乃至慧门。 又复为示菩萨愿故。菩萨满足乞求者意，作如是愿：如我满足彼求者意，以此善根，愿令满足一切佛法。如是说者，则无有过。 何者相好？彼义今说。三十二相，所谓手足皆有轮文善安平住，手网缦指，手足柔软，七处平满，指长身宽，正直大身，项则如贝，身毛上靡，因尼鹿踹髀平臂平，阴马王藏，皮妙金色，一孔一毛，眉间则有白毫显面，师子上身肩前后圆 现代汉语译本：郁伽罗（Ugra）问修多罗（Sutra）说，在家菩萨如何通过布施来圆满六波罗蜜（Six Paramitas）？如何才能算作圆满？菩萨对于前来乞求的众生，给予各种不同的物品，心中没有分别，这叫做檀波罗蜜（Dāna-pāramitā，布施波罗蜜）。依菩提心（Bodhi-citta，觉悟之心）修行布施，这叫做尸波罗蜜（Śīla-pāramitā，持戒波罗蜜）。对于乞求者不生瞋恨，心不为所动，这叫做羼提波罗蜜（Kṣānti-pāramitā，忍辱波罗蜜）。布施给他人时，不生‘我还有什么用’这样的想法，并且有能力持续布施，这叫做毗梨耶波罗蜜（Vīrya-pāramitā，精进波罗蜜）。如果有人来乞求，施舍之后不感到后悔，内心充满喜悦，生起善良的意念，这叫做禅波罗蜜（Dhyāna-pāramitā，禅定波罗蜜）。布施之后，对于一切法心无所得，不期望任何果报，就像那些聪明的人一样，对于任何事物都没有贪恋和喜悦，不执着于任何事物，只愿证得阿耨多罗三藐三菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉），这叫做般若波罗蜜（Prajñā-pāramitā，智慧波罗蜜）。这样就圆满了六波罗蜜，总而言之，就是一切都具足。又如世尊在大乘经典中所说，无量具足，所有这些都包含在其中。又如安住于大地的诸菩萨等，有这样的想法。那些安住于大地的菩萨的想法是，布施可以圆满一切佛法。世尊为了对治各种众生，所以宣说佛法。对于一些众生，通过布施之门，为他们宣说圆满一切佛法。对于另一些众生，乃至通过智慧之门也是如此。 为了展示菩萨的愿力，菩萨满足乞求者的意愿，并立下这样的誓愿：就像我满足了这些乞求者的意愿一样，凭借这个善根，愿我能圆满一切佛法。这样说，就没有过失。 什么是相好？现在解释这些含义。三十二相（Thirty-two Marks of a Great Man），即手足都有轮纹，安稳平正；手指间有缦网相；手足柔软；七处平满；手指纤长，身形宽大；身体正直高大；颈项如贝壳般圆润；身上的毛发向上生长；如因尼鹿（Eṇi-deer）般的小腿；髀部平整，手臂平直；阴藏如马王般；皮肤呈现美妙的金色；一孔一毛；眉间有白毫，光明显耀；上半身如狮子般雄伟，双肩前后圆润。
English
English version: Ugra asked Sutra, 'How does a lay Bodhisattva fulfill the Six Paramitas through giving? How is it considered fulfilled?' The Bodhisattva gives various kinds of things to those who ask, without any discrimination in their mind. This is called Dāna-pāramitā (Perfection of Giving). Practicing giving with the Bodhi-citta (Mind of Enlightenment) is called Śīla-pāramitā (Perfection of Morality). Not being angry or agitated towards those who ask is called Kṣānti-pāramitā (Perfection of Patience). When giving to others, not having the thought of 'What will I use?' and having the strength to continue giving is called Vīrya-pāramitā (Perfection of Diligence). If someone comes to ask, and after giving, one does not feel regret, but feels joy in their heart and generates good intentions, this is called Dhyāna-pāramitā (Perfection of Meditation). After giving, having no attachment to any dharma and not expecting any reward, like those wise people who have no greed or joy for anything, not being attached to anything, only wishing to attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), this is called Prajñā-pāramitā (Perfection of Wisdom). In this way, the Six Paramitas are fulfilled. In short, everything is complete. Furthermore, as the World Honored One said in the Mahayana Sutras, immeasurable completeness, all of this is included within it. Also, Bodhisattvas who dwell on the earth have such thoughts. The thoughts of those Bodhisattvas who dwell on the earth are that giving fulfills all Buddha-dharma. Furthermore, the World Honored One teaches the Dharma to counteract the various afflictions of sentient beings. For some sentient beings, he teaches the fulfillment of all Buddha-dharma through the gate of giving. For other sentient beings, even through the gate of wisdom. Furthermore, to show the vows of the Bodhisattva, the Bodhisattva fulfills the wishes of those who ask and makes this vow: 'Just as I have fulfilled the wishes of these who ask, with this root of goodness, may I fulfill all Buddha-dharma.' Saying this is without fault. What are the marks and excellencies? Now I will explain these meanings. The Thirty-two Marks of a Great Man are: hands and feet have wheel marks, well-placed and stable; webbed fingers; soft hands and feet; seven places are full; long fingers and wide body; upright and large body; neck like a conch shell; body hair grows upwards; calves like those of an Eṇi-deer; flat hips and straight arms; genitals like a horse king; skin is wonderfully golden; one hair per pore; a white hair between the eyebrows, illuminating the face; upper body like a lion, shoulders round in front and back. --------------------------------------------------------------------------------