T26n1534_三具足經憂波提舍
大正藏第 26 冊 No. 1534 三具足經憂波提舍
No. 1534
三具足經優波提舍翻譯之記一卷
施、戒、聞三，備攝眾行，是以如來說名具足。法門深邃，淺識未窺，天親菩薩慈心開示，唯顯義、弗釋章句，是故名為憂波提舍。昔出中國，今現魏都，三藏法師毗目智仙、婆羅門人瞿曇流支、愛敬法人沙門曇林，于鄴城內在金華寺，興和三年歲次辛酉月建在戍朔次庚午十三日譯千百十言。驃騎大將軍開府儀同三司御史中尉渤海高仲密，啟請供養守護流通。
三具足經憂波提舍(有釋論無經本)
元魏天竺三藏毗目智仙等譯
如是我聞：一時婆伽婆住毗舍離大林精舍，與大比丘僧大菩薩眾俱。爾時世尊告無垢威德大力士言：善男子！菩薩有三具足。何等為三？一者施具足；二者戒具足；三者聞具足。善男子！此是菩薩三種具足。世尊說已，無垢威德大力士聞心生歡喜，又彼比丘、彼諸菩薩聞世尊說皆悉讚歎。
如是菩薩三種具足，我今解釋。以何義故，彼無垢勝無量具足勤進正出相好嚴身，過百千日光明世尊，而說是經？偈言：
無量種具足， 出身三界主， 第一勝相集， 超日光牟尼， 何所饒益故， 說此修多羅？
世
【現代漢語翻譯】 現代漢語譯本
大正藏第 26 冊 No. 1534 三具足經憂波提舍
No. 1534
三具足經憂波提舍翻譯之記一卷
施（佈施）、戒（戒律）、聞（聽聞佛法）三者，完備地涵蓋了所有修行，因此如來稱之為『具足』。佛法法門深奧精邃，淺薄的見識難以窺探，天親菩薩以慈悲之心開示，只闡明意義，不解釋章節語句，因此稱為『憂波提舍』（論議）。過去流傳於中國，現在出現在魏都。由三藏法師毗目智仙（Vimokṣa-jñāna），婆羅門人瞿曇流支（Gautama Prajñāruchi），愛敬佛法的沙門曇林（Tánlín），在鄴城金華寺，于興和三年，歲在辛酉，月建在戍朔次庚午十三日翻譯完成，共計千百十言。驃騎大將軍、開府儀同三司、御史中尉渤海高仲密（Gāo Zhòngmì），發起請求供養守護流通。
三具足經憂波提舍(有釋論無經本)
元魏天竺三藏毗目智仙等譯
如是我聞：一時，婆伽婆（Bhagavān，世尊）住在毗舍離（Vaiśālī）大林精舍，與眾多大比丘僧和大菩薩眾在一起。當時，世尊告訴無垢威德大力士說：『善男子！菩薩有三種具足。是哪三種呢？第一是施具足；第二是戒具足；第三是聞具足。善男子！這就是菩薩的三種具足。』世尊說完后，無垢威德大力士聽了心中生起歡喜，那些比丘和菩薩們聽了世尊的說法，都讚歎不已。
關於菩薩這三種具足，我現在來解釋。因為什麼緣故，那位無垢殊勝、具有無量功德、勤奮精進、端正莊嚴、相好具足，勝過百千日光明一般的世尊，要宣說這部經呢？用偈頌來說：
無量種具足， 出身三界主， 第一勝相集， 超日光牟尼（Śākyamuni，釋迦牟尼）， 何所饒益故， 說此修多羅（sūtra，經）？
世 English version
T26, No. 1534 Tri-Samghata-sutra Upadesa
No. 1534
A Record of the Translation of the Tri-Samghata-sutra Upadesa in One Volume
The three aspects of Dāna (giving), Śīla (morality), and Śruta (learning) comprehensively encompass all practices. Therefore, the Tathagata calls them 'complete.' The Dharma is profound and subtle, and shallow understanding cannot fathom it. Bodhisattva Vasubandhu compassionately reveals it, only clarifying the meaning without explaining the chapters and verses. Therefore, it is called 'Upadesa' (treatise). It was once circulated in China and now appears in the capital of Wei. Translated by Tripiṭaka Master Vimokṣa-jñāna, a Brahmin Gautama Prajñāruchi, and the Dharma-loving Śramaṇa Tánlín at Jinhua Monastery in Yecheng, completed on the 13th day of the month of Xuyu in the year Xinyou of the Xinghe era, totaling one thousand one hundred and ten words. General of the Flying Cavalry, Kaifu Yitong Sansi, and Censor-in-Chief of Bohai, Gāo Zhòngmì, initiated the request, provided offerings, and protected its circulation.
Tri-Samghata-sutra Upadesa (with commentary but without the sutra text)
Translated by Vimokṣa-jñāna and others from Tianzhu (India) during the Yuan Wei Dynasty
Thus I have heard: At one time, the Bhagavan (World-Honored One) was staying in the Great Forest Monastery in Vaiśālī, together with a large assembly of great Bhikṣus and great Bodhisattvas. At that time, the World-Honored One said to Immaculate Majestic Great Strength: 'Good man! A Bodhisattva has three kinds of completeness. What are the three? First is the completeness of Dāna (giving); second is the completeness of Śīla (morality); third is the completeness of Śruta (learning). Good man! These are the three completenesses of a Bodhisattva.' After the World-Honored One spoke, Immaculate Majestic Great Strength felt joy in his heart upon hearing this, and those Bhikṣus and Bodhisattvas, upon hearing the World-Honored One's words, all praised them.
Regarding these three completenesses of a Bodhisattva, I will now explain. For what reason does that Immaculate, Supreme, Immeasurable, Complete, Diligent, Upright, Well-Adorned, Possessing Excellent Marks, surpassing the light of a hundred thousand suns, World-Honored One, speak this sutra? In verse:
Immeasurable completeness, Born as the lord of the three realms, Gathering the foremost excellent marks, Surpassing the light of Śākyamuni, For what benefit, Is this sūtra spoken?
The
【English Translation】 T26, No. 1534 Tri-Samghata-sutra Upadesa
No. 1534
A Record of the Translation of the Tri-Samghata-sutra Upadesa in One Volume
The three aspects of 'Dāna' (giving), 'Śīla' (morality), and 'Śruta' (learning) comprehensively encompass all practices. Therefore, the Tathagata calls them 'complete'. The Dharma is profound and subtle, and shallow understanding cannot fathom it. Bodhisattva Vasubandhu compassionately reveals it, only clarifying the meaning without explaining the chapters and verses. Therefore, it is called 'Upadesa' (treatise). It was once circulated in China and now appears in the capital of Wei. Translated by Tripiṭaka Master 'Vimokṣa-jñāna', a Brahmin 'Gautama Prajñāruchi', and the Dharma-loving Śramaṇa 'Tánlín' at Jinhua Monastery in Yecheng, completed on the 13th day of the month of Xuyu in the year Xinyou of the Xinghe era, totaling one thousand one hundred and ten words. General of the Flying Cavalry, Kaifu Yitong Sansi, and Censor-in-Chief of Bohai, 'Gāo Zhòngmì', initiated the request, provided offerings, and protected its circulation.
Tri-Samghata-sutra Upadesa (with commentary but without the sutra text)
Translated by 'Vimokṣa-jñāna' and others from Tianzhu (India) during the Yuan Wei Dynasty
Thus I have heard: At one time, the 'Bhagavan' (World-Honored One) was staying in the Great Forest Monastery in 'Vaiśālī', together with a large assembly of great Bhikṣus and great Bodhisattvas. At that time, the World-Honored One said to Immaculate Majestic Great Strength: 'Good man! A Bodhisattva has three kinds of completeness. What are the three? First is the completeness of 'Dāna' (giving); second is the completeness of 'Śīla' (morality); third is the completeness of 'Śruta' (learning). Good man! These are the three completenesses of a Bodhisattva.' After the World-Honored One spoke, Immaculate Majestic Great Strength felt joy in his heart upon hearing this, and those Bhikṣus and Bodhisattvas, upon hearing the World-Honored One's words, all praised them.
Regarding these three completenesses of a Bodhisattva, I will now explain. For what reason does that Immaculate, Supreme, Immeasurable, Complete, Diligent, Upright, Well-Adorned, Possessing Excellent Marks, surpassing the light of a hundred thousand suns, World-Honored One, speak this sutra? In verse:
Immeasurable completeness, Born as the lord of the three realms, Gathering the foremost excellent marks, Surpassing the light of 'Śākyamuni', For what benefit, Is this 'sūtra' spoken?
The
尊何故游毗舍離大林精舍？以何義故名為世尊？何故世尊游毗舍離大林精舍，不于余處為善男子說此菩薩三種具足？以何因緣而說如是三種具足不多不少？又復云何菩薩為當唯有如是三種具足、為當更有餘法具足？若此說三，《大海慧經》云何相避？彼說菩薩四十具足，所謂菩薩佈施具足，乃至菩薩方便具足。彌勒解脫修多羅中言「善男子！菩薩滿足無量具足」。更有大乘修多羅中，彼處世尊為菩薩說無量具足。彼云何避？又復聖者龍樹已說偈言：
凈道皆具足， 餘人不能說； 佛無量智慧， 故能說具足。 佛無邊功德， 具足是善根， 若如是菩提， 有無量具足。
若余處說菩薩則有無量具足，此修多羅云何相避？善男子者是種姓義？何故菩薩名為種姓？此義須說。以何義故名為具足？施具足者，何故名施？有幾種施？戒具足者，何故名戒？有幾種戒？聞具足者，何故名聞？有幾種聞？又復施戒二具足漏，聞具足者則是不漏，以何因緣，以漏不漏二種具足得一切智不漏之法？此義須說。又施具足幾種因緣？戒聞具足幾種因緣？又復世尊說三具足，何故初施、中戒、后聞？此意須說。以要言之世尊示現。云何施具足、云何戒具足、云何聞具足，此皆作難，我今解釋。何故世尊施戒聞等
【現代漢語翻譯】 現代漢語譯本： 世尊為何游化于毗舍離大林精舍？以何種意義被稱為世尊？為何世尊在毗舍離大林精舍，而不是在其他地方為善男子宣說這菩薩的三種具足？又因何緣故宣說這三種具足不多也不少？此外，菩薩究竟只有這三種具足，還是有其他法也算具足？如果這裡只說三種，那麼《大海慧經》（Mahasamudrabuddhi-sutra）中說的菩薩四十種具足，又該如何解釋？其中說到菩薩佈施具足，乃至菩薩方便具足。《彌勒解脫經》（Maitreya-vimoksha-sutra）中說：『善男子！菩薩滿足無量具足。』更有其他大乘經典中，世尊為菩薩宣說無量具足。這些又該如何解釋？而且聖者龍樹（Nagarjuna）已經說了偈頌： 『清凈之道皆具足，他人不能盡說；佛有無量智慧，故能說具足。佛有無邊功德，具足即是善根，若如是菩提，則有無量具足。』 如果在其他地方說菩薩有無量具足，那麼這部經典又該如何解釋？善男子（kulaputra）是指種姓的意義嗎？為何菩薩被稱為種姓？這個意義需要解釋。以何種意義稱為具足？佈施具足，為何稱為佈施？有幾種佈施？戒具足，為何稱為戒？有幾種戒？聞具足，為何稱為聞？有幾種聞？而且佈施和戒這兩種具足是有漏洞的，而聞具足則是不漏的，以何種因緣，以有漏和不漏這兩種具足能得到一切智不漏之法？這個意義需要解釋。還有，佈施具足有幾種因緣？戒和聞具足有幾種因緣？還有，世尊宣說三種具足，為何是先佈施、中間是戒、最後是聞？這個用意需要解釋。總而言之，世尊的示現是怎樣的？什麼是佈施具足？什麼是戒具足？什麼是聞具足？這些都是疑問，我現在來解釋。為何世尊要說佈施、戒、聞等？
English version: Why did the World Honored One (Bhagavan) travel to the Great Forest Monastery (Mahavana-vihara) in Vaishali (Vaisali)? By what meaning is he called the World Honored One (Bhagavan)? Why did the World Honored One (Bhagavan) preach these three perfections (samyak-paripurna) of a Bodhisattva (Bodhisattva) in the Great Forest Monastery (Mahavana-vihara) in Vaishali (Vaisali), and not elsewhere to virtuous men (kulaputra)? And for what reason are these three perfections (samyak-paripurna) preached as neither more nor less? Furthermore, does a Bodhisattva (Bodhisattva) only have these three perfections (samyak-paripurna), or are there other qualities that constitute perfection (samyak-paripurna)? If only three are mentioned here, how does this reconcile with the Mahasamudrabuddhi-sutra, which speaks of forty perfections (samyak-paripurna) of a Bodhisattva (Bodhisattva), namely, the perfection (samyak-paripurna) of giving (dana), up to the perfection (samyak-paripurna) of skillful means (upaya)? In the Maitreya-vimoksha-sutra it is said: 'Virtuous men (kulaputra)! A Bodhisattva (Bodhisattva) fulfills immeasurable perfections (samyak-paripurna).' Moreover, in other Mahayana sutras, the World Honored One (Bhagavan) speaks of immeasurable perfections (samyak-paripurna) for Bodhisattvas (Bodhisattva). How can these be reconciled? Furthermore, the venerable Nagarjuna (Nagarjuna) has already spoken in verse: 'The pure path is fully perfected, others cannot fully describe it; the Buddha (Buddha) has immeasurable wisdom (jnana), therefore he can speak of perfection (samyak-paripurna). The Buddha (Buddha) has boundless merit (guna), perfection (samyak-paripurna) is a root of goodness (kusala-mula), if it is thus, enlightenment (bodhi) has immeasurable perfections (samyak-paripurna).' If it is said elsewhere that a Bodhisattva (Bodhisattva) has immeasurable perfections (samyak-paripurna), how does this sutra reconcile with that? Does 'virtuous man (kulaputra)' refer to the meaning of lineage (gotra)? Why is a Bodhisattva (Bodhisattva) called a lineage (gotra)? This meaning needs to be explained. By what meaning is it called perfection (samyak-paripurna)? Giving (dana) as perfection (samyak-paripurna), why is it called giving (dana)? How many kinds of giving (dana) are there? Discipline (sila) as perfection (samyak-paripurna), why is it called discipline (sila)? How many kinds of discipline (sila) are there? Learning (sruta) as perfection (samyak-paripurna), why is it called learning (sruta)? How many kinds of learning (sruta) are there? Furthermore, giving (dana) and discipline (sila) as perfections (samyak-paripurna) are defiled (sasrava), while learning (sruta) as perfection (samyak-paripurna) is undefiled (anasrava). By what cause and condition can one attain the undefiled (anasrava) Dharma (Dharma) of omniscience (sarvajna) through these two kinds of perfections (samyak-paripurna), defiled (sasrava) and undefiled (anasrava)? This meaning needs to be explained. Also, what are the causes and conditions for giving (dana) as perfection (samyak-paripurna)? What are the causes and conditions for discipline (sila) and learning (sruta) as perfections (samyak-paripurna)? Furthermore, the World Honored One (Bhagavan) speaks of three perfections (samyak-paripurna), why is it first giving (dana), then discipline (sila), and finally learning (sruta)? This intention needs to be explained. In short, what is the manifestation of the World Honored One (Bhagavan)? What is giving (dana) as perfection (samyak-paripurna)? What is discipline (sila) as perfection (samyak-paripurna)? What is learning (sruta) as perfection (samyak-paripurna)? These are all questions, and I will now explain them. Why does the World Honored One (Bhagavan) speak of giving (dana), discipline (sila), learning (sruta), etc.?
【English Translation】 English translation line 1 English translation line 2
無量無垢不可稱量佈施具足，身如虛空住無垢法而說是經？彼義今說。偈言：
第一施戒聞， 寂正行苦身， 如空勝法持， 具足善光明。 人天禮牟尼， 第一世間覺， 無垢除三苦， 何義說此經？
此義今說。發菩提心學、菩薩業相應、饒益一切智人，示現此義。菩薩既發菩提心已，次滿施等三種具足。此菩提業，非唯發心而能證得阿耨多羅三藐三菩提。偈言：
若發菩提心， 悲眾生苦惱， 彼相應善業， 佛說此勝經。
又復何義佛說此經？為怯弱者除怯弱故。為彼始行菩薩行者，聞修無量種種法故爾乃獲得阿耨多羅三藐三菩提，生怯弱心。佛知彼意，為除怯弱，饒益彼故而說是經，言「善男子！菩薩唯有三種具足」。世尊示言汝勿怯弱。若我廣說，過不可數菩薩具足。以要言之，三具足攝。偈言：
若有諸佛子， 畏經無量劫， 怯弱於善法， 久遠得菩提。 如來自然智， 安慰饒益彼， 是故第一覺， 說此修多羅。
又復何義佛說此經？菩薩欲得趣一切智第一勝舍，須資糧乘及道方便。示現此義，大導師言若「汝欲得趣一切智第一勝舍，須道資糧取施具足，若須所乘取戒具足，知道方便取聞具足」，示現此義。偈言：
【現代漢語翻譯】 現代漢語譯本： 無量無垢不可稱量的佈施具足，身如虛空安住于無垢之法而宣說此經？此中的含義現在解說。偈頌說： 第一是佈施、持戒和聽聞，寂靜、正直地修行苦行，如虛空般以殊勝之法堅持，具足善良的光明。人天禮敬牟尼（釋迦牟尼佛的稱號），第一世間覺悟者，無垢無染，去除三種苦難，為何要宣說此經？ 此中的含義現在解說。爲了發起菩提心，學習、菩薩的作為相應，饒益一切有智慧的人，示現這個含義。菩薩既然已經發起了菩提心，接下來要圓滿佈施等三種具足。這種菩提事業，不是僅僅發起菩提心就能證得阿耨多羅三藐三菩提（無上正等正覺）。偈頌說： 如果發起了菩提心，悲憫眾生的苦惱，與此相應的善良事業，佛陀宣說了這部殊勝的經典。 又因為什麼緣故佛陀宣說此經？爲了使怯弱的人去除怯弱。因為那些剛剛開始修行菩薩行的人，聽說要修行無量種種法才能獲得阿耨多羅三藐三菩提，產生怯弱之心。佛陀知道他們的心意，爲了去除他們的怯弱，饒益他們，所以宣說此經，說：『善男子！菩薩只有三種具足』。世尊開示說你不要怯弱。如果我廣泛地宣說，菩薩的具足超過不可計數。用簡要的話來說，被三種具足所攝。偈頌說： 如果有諸佛之子，畏懼經歷無量劫，對善良的佛法感到怯弱，需要很久才能得到菩提。如來以自然智慧，安慰和饒益他們，所以第一覺悟者，宣說這部修多羅（佛經）。 又因為什麼緣故佛陀宣說此經？菩薩想要得到趨向一切智慧的第一殊勝的住所，需要資糧、乘具和道路的方便。爲了示現這個含義，大導師說：『如果你想要得到趨向一切智慧的第一殊勝的住所，需要道路的資糧，就選取佈施具足；如果需要所乘坐的工具，就選取持戒具足；如果知道道路的方便，就選取聽聞具足』，示現這個含義。偈頌說：
【English Translation】 English version: What is the meaning of the immeasurable, immaculate, and incalculable perfection of giving, abiding in the immaculate Dharma with a body like space, and expounding this Sutra? Let me now explain its meaning. The verse says: 'The first is giving, discipline, and hearing; practicing asceticism in stillness and uprightness; upholding the supreme Dharma like space; possessing complete and virtuous light. Humans and gods pay homage to Muni (Sage, an epithet of Shakyamuni Buddha), the first enlightened one in the world, immaculate and removing the three sufferings. Why is this Sutra expounded?' Let me now explain this meaning. To inspire the Bodhi mind, to study and act in accordance with the deeds of a Bodhisattva, and to benefit all wise beings, this meaning is revealed. Once a Bodhisattva has aroused the Bodhi mind, the next step is to perfect the three perfections, such as giving. This Bodhi work cannot be attained merely by arousing the Bodhi mind; one must attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). The verse says: 'If one arouses the Bodhi mind, and has compassion for the suffering of sentient beings, the Buddha expounds this supreme Sutra for the virtuous deeds that correspond to it.' Furthermore, for what reason did the Buddha expound this Sutra? It is to remove the timidity of the timid. Because those who have just begun to practice the Bodhisattva path hear that they must practice countless kinds of Dharma in order to attain Anuttara-samyak-sambodhi, they develop a timid mind. Knowing their intention, the Buddha expounds this Sutra to remove their timidity and benefit them, saying, 'Good men! Bodhisattvas only need to perfect three things.' The World-Honored One teaches, 'Do not be timid.' If I were to explain it extensively, the perfections of a Bodhisattva would be beyond number. In short, they are encompassed by the three perfections. The verse says: 'If there are sons of the Buddhas who fear experiencing countless kalpas, are timid towards virtuous Dharmas, and need a long time to attain Bodhi, the Tathagata (Thus Come One, an epithet of the Buddha) uses his natural wisdom to comfort and benefit them. Therefore, the first enlightened one expounds this Sutra (Buddhist scripture).' Furthermore, for what reason did the Buddha expound this Sutra? A Bodhisattva who wishes to attain the supreme abode of all wisdom needs provisions, a vehicle, and skillful means of the path. To reveal this meaning, the great guide says, 'If you wish to attain the supreme abode of all wisdom, you need provisions for the path, so choose the perfection of giving; if you need a vehicle to ride, choose the perfection of discipline; if you know the skillful means of the path, choose the perfection of hearing.' This meaning is revealed. The verse says:
佛子若欲趣， 一切智勝舍， 彼人樂相應， 道資糧等覺； 世尊饒益彼， 說此修多羅。
又復何義佛說此經？菩薩悕望境界生智，三種具足，不解其因；覺因饒益，世尊已示：若汝欲得境界生智，非唯悕望，汝應修滿三種具足。若施具足當得境界，若戒具足汝當得生，若聞具足汝當得智。偈言：
菩薩若悕望， 善微妙境界， 欲勝生不劣， 第一增上智； 示現因饒益， 世尊說是經。
又復何義佛說此經？菩薩欲得過五怖畏，不解其因。覺因饒益。何等為五？一者不活畏；二者惡名聞畏；三者死畏；四者惡道畏；五者大眾威德畏。世尊已示：若汝欲得過五怖畏，應當修滿三種具足。若施具足，離不活畏、惡名聞畏。若戒具足，則離死畏、離惡道畏。若聞具足，則離大眾威德怖畏。偈言：
第一善逝子， 欲離種種畏， 智慧人覺示， 第一廣勝因， 是故牟尼尊， 說此修多羅。
又復何義佛說此經？為彼疑者斷疑義故。彼大眾中有人、有天、有阿修羅、有龍、夜叉、鳩槃茶等，見聞世尊勝身口意不可思議，生如是心：不知世尊幾種具足，獲得此三不可思議？是故世尊為斷此疑，已說是經，言「善男子！菩薩修行三種具足」。此已示現世尊往昔
【現代漢語翻譯】 現代漢語譯本： 佛子如果想要趨向一切智（Sarvajna，指佛陀的智慧）的殊勝境界，就應當樂於相應于菩提道的資糧，從而證得正等覺（Samyak-sambuddha，指完全覺悟的佛陀）。 世尊爲了饒益他們，宣說了這部修多羅（Sutra，佛經）。 此外，佛陀宣說此經還有什麼意義呢？菩薩希望獲得由境界而生的智慧，但三種資糧尚未具足，不瞭解其中的因緣。爲了覺悟其中的因緣並饒益菩薩，世尊已經開示：如果你們想要獲得由境界而生的智慧，不能僅僅是希望，你們應當修滿三種資糧。如果佈施具足，就能獲得境界；如果持戒具足，就能得到善趣的生命；如果聽聞具足，就能獲得智慧。偈頌說： 菩薩如果希望獲得美好微妙的境界，想要勝妙的生命而不是低劣的，想要第一的增上智慧；世尊爲了開示其中的因緣並饒益菩薩，所以宣說了這部經。 此外，佛陀宣說此經還有什麼意義呢？菩薩想要超越五種怖畏，但不瞭解其中的因緣。爲了覺悟其中的因緣並饒益菩薩。什麼是五種怖畏呢？一是不能活命的怖畏；二是惡名的怖畏；三是死亡的怖畏；四是墮入惡道的怖畏；五是大眾威德的怖畏。世尊已經開示：如果你們想要超越五種怖畏，應當修滿三種資糧。如果佈施具足，就能遠離不能活命的怖畏和惡名的怖畏。如果持戒具足，就能遠離死亡的怖畏和墮入惡道的怖畏。如果聽聞具足，就能遠離大眾威德的怖畏。偈頌說： 第一的善逝之子，如果想要遠離種種怖畏，有智慧的人覺悟並開示了第一廣大殊勝的因緣，因此牟尼（Muni，指釋迦牟尼佛）世尊宣說了這部修多羅。 此外，佛陀宣說此經還有什麼意義呢？是爲了斷除那些心懷疑惑者的疑惑。當時大眾中有人、有天（Deva，指天神）、有阿修羅（Asura，一種神道生物）、有龍（Naga，一種神話生物）、夜叉（Yaksa，一種守護神）、鳩槃茶（Kumbhanda，一種惡鬼）等，他們見聞世尊殊勝的身口意不可思議，心中生起這樣的疑問：不知道世尊是具足了哪幾種資糧，才獲得這三種不可思議的功德？因此，世尊爲了斷除他們的疑惑，才宣說了這部經，說『善男子！菩薩修行三種資糧具足』。這已經示現了世尊往昔的修行。
【English Translation】 English version: If a Buddha's disciple wishes to approach the supreme abode of all-knowing wisdom (Sarvajna), they should delight in associating with the accumulations of merit on the path to enlightenment, thereby attaining perfect and complete enlightenment (Samyak-sambuddha). The World Honored One, to benefit them, spoke this Sutra. Furthermore, what is the meaning of the Buddha speaking this Sutra? Bodhisattvas hope to gain wisdom arising from experiences, but they lack the three necessary qualities and do not understand the causes. To awaken them to the causes and benefit them, the World Honored One has revealed: If you wish to gain wisdom arising from experiences, you should not merely hope, but you should cultivate and fulfill the three qualities. If generosity is complete, you will attain experiences; if discipline is complete, you will attain a good rebirth; if learning is complete, you will attain wisdom. The verse says: If a Bodhisattva hopes to gain excellent and subtle experiences, desires a superior rebirth rather than an inferior one, and seeks the foremost and supreme wisdom; the World Honored One, to reveal the causes and benefit Bodhisattvas, spoke this Sutra. Furthermore, what is the meaning of the Buddha speaking this Sutra? Bodhisattvas wish to overcome the five fears, but they do not understand the causes. To awaken them to the causes and benefit them. What are the five fears? First, the fear of not being able to survive; second, the fear of bad reputation; third, the fear of death; fourth, the fear of falling into evil realms; fifth, the fear of the power and influence of the assembly. The World Honored One has revealed: If you wish to overcome the five fears, you should cultivate and fulfill the three qualities. If generosity is complete, you will be free from the fear of not being able to survive and the fear of bad reputation. If discipline is complete, you will be free from the fear of death and the fear of falling into evil realms. If learning is complete, you will be free from the fear of the power and influence of the assembly. The verse says: The foremost sons of the Sugata (Buddha), if they wish to be free from various fears, the wise ones awaken and reveal the foremost, vast, and supreme causes; therefore, the Muni (Sage, referring to Shakyamuni Buddha) spoke this Sutra. Furthermore, what is the meaning of the Buddha speaking this Sutra? It is to dispel the doubts of those who are doubtful. Among the assembly were humans, Devas (gods), Asuras (a type of demigod), Nagas (a type of serpent deity), Yakshas (a type of guardian spirit), Kumbhandas (a type of demon), and others, who, seeing and hearing the World Honored One's excellent body, speech, and mind, which are inconceivable, had such thoughts: 'We do not know which qualities the World Honored One has fulfilled to attain these three inconceivable virtues.' Therefore, the World Honored One, to dispel their doubts, spoke this Sutra, saying, 'Good men! Bodhisattvas cultivate and fulfill the three qualities.' This has already shown the World Honored One's past practices.
發菩提心三具足滿，是故得三不可思議。偈言：
若人天修羅、 龍鳩槃茶等， 聞佛勝功德， 而不解其因； 牟尼斷彼疑， 故為說是經。
又復何義佛說此經？菩薩生於如來種姓、法種性中相應示現。世尊已示：若人得生婆羅門姓、若剎利姓，如是之人法性相應。若離法種，是則卑劣；彼人若生如來種姓，不離法性。若生法性如來種姓，以滿施等三種具足；若不滿足是則卑劣。是故如來如是教言「汝滿具足，莫后卑劣」。偈言：
若生善逝姓， 離過大富樂， 天人所禮讚； 牟尼王令彼， 不離自法義， 說此無垢經。
又復何義佛說此經？若人自謂行於大乘第一堅固，是大眾生唯口教言，欲護世間一切眾生學菩薩行修諸功德而無真實。彼如是人如說如行相應饒益，是故如來為說此經，令彼人知修一切行。如來世尊為彼人說「非此菩提唯言語得，多種苦行乃得成就。我云何得？我于往昔為取菩提一切行智，悕望利益一切眾生，彼彼生處種種苦行及種種舍，所謂種種美味飲食、種種騎乘坐臥等處、園林池水戲樂之處、宅舍田業城邑聚落、寶莊嚴具冠髻真珠，及毗琉璃金寶瓔珞眾寶金剛諸莊嚴具、白象牛馬水牛輦輿莊嚴之具，並及所乘諸牛馬等僮僕導從，皆以舍施。過
【現代漢語翻譯】 現代漢語譯本：發菩提心以三種圓滿的條件為基礎，因此獲得三種不可思議的功德。偈語說： 『如果人、天、阿修羅（非天神）、龍、鳩槃茶（守宮神）等，聽到佛陀殊勝的功德，卻不瞭解其中的原因；牟尼（佛陀）爲了斷除他們的疑惑，所以宣說了這部經。』 又是什麼意義讓佛陀宣說此經？菩薩出生于如來的種姓、法的種性中，並相應地示現。世尊已經開示：如果有人出生于婆羅門姓、或者剎利姓，這樣的人與法性相應。如果脫離法的種性，那就是卑劣的；那個人如果出生于如來種姓，就不會脫離法性。如果出生於法性如來種姓，以圓滿的佈施等三種條件為基礎；如果不滿足這些條件，那就是卑劣的。因此，如來這樣教導說：『你要圓滿具足，不要後來變得卑劣。』 偈語說： 『如果出生于善逝（佛陀）的種姓，遠離過失，擁有巨大的財富和快樂，受到天人的禮讚；牟尼王（佛陀）告誡他們，不要脫離自身的法義，宣說這部無垢的經。』 又是什麼意義讓佛陀宣說此經？如果有人自認為奉行大乘佛法，並且非常堅定，只是口頭上教導大眾，想要保護世間一切眾生，學習菩薩的修行，修習各種功德，卻沒有真實的行動。這樣的人應該如所說的那樣去行動，相應地饒益眾生，因此如來宣說此經，讓這些人知道如何修行一切行為。如來世尊為這些人說：『菩提不是僅僅通過言語就能獲得的，需要通過多種苦行才能成就。我是如何獲得的呢？我于往昔爲了獲得菩提的一切行智，希望利益一切眾生，在各個不同的生命中，進行了種種苦行和種種捨棄，包括各種美味的飲食、各種騎乘的工具和休息的地方、園林池水嬉戲娛樂的場所、宅舍田地城邑村落、寶貴的裝飾品，如頭冠髮髻上的珍珠，以及毗琉璃（一種寶石）、金寶瓔珞等各種珍寶和金剛製成的裝飾品、白象牛馬水牛車輦等莊嚴的器具，以及所乘坐的各種牛馬和跟隨的僮僕，都全部捨棄佈施。』
【English Translation】 English version: Developing Bodhicitta (the mind of enlightenment) is fulfilled by three complete conditions, therefore one obtains three inconceivable merits. A verse says: 'If humans, devas (gods), asuras (demigods), nagas (dragons), kumbhandas (a type of spirit), etc., hear of the Buddha's supreme merits, but do not understand their cause; Muni (Buddha) dispels their doubts, therefore he speaks this sutra.' Furthermore, what is the meaning of the Buddha speaking this sutra? Bodhisattvas are born into the Tathagata's (Buddha's) lineage, the lineage of Dharma (teachings), and manifest accordingly. The World Honored One has already indicated: if a person is born into a Brahmin (priestly) caste or a Kshatriya (warrior) caste, such a person is in accordance with the nature of Dharma. If one departs from the lineage of Dharma, then one is base; if that person is born into the Tathagata's lineage, they do not depart from the nature of Dharma. If one is born into the lineage of Dharma and the Tathagata's lineage, it is based on the fulfillment of the three conditions such as complete giving; if these conditions are not met, then one is base. Therefore, the Tathagata teaches in this way: 'You must be completely fulfilled, do not become base later.' A verse says: 'If born into the Sugata's (Buddha's) lineage, free from faults, with great wealth and happiness, praised by gods and humans; the Muni King (Buddha) instructs them not to depart from the meaning of their own Dharma, and speaks this stainless sutra.' Furthermore, what is the meaning of the Buddha speaking this sutra? If a person claims to practice the Great Vehicle (Mahayana) and is very firm, but only teaches the masses verbally, wanting to protect all sentient beings in the world, learning the practice of Bodhisattvas, cultivating various merits, but without genuine action. Such a person should act as they speak, correspondingly benefiting sentient beings, therefore the Tathagata speaks this sutra, so that these people know how to practice all actions. The Tathagata, the World Honored One, says to these people: 'Enlightenment (Bodhi) is not obtained merely through words, it is achieved through various ascetic practices. How did I obtain it? In the past, in order to obtain all the wisdom of practice for enlightenment, hoping to benefit all sentient beings, in various different lives, I performed various ascetic practices and various acts of giving, including various delicious foods, various riding vehicles and resting places, gardens, ponds, places for play and entertainment, houses, fields, cities, villages, precious ornaments such as pearls on crowns and hair buns, as well as vaidurya (a type of gemstone), gold and jeweled necklaces, various treasures and diamond ornaments, white elephants, cattle, horses, water buffaloes, palanquins and other ornate items, as well as the various cattle and horses ridden and the servants who followed, all were given away in charity.'
去久遠，我爾時作一切莊嚴見王身時，城邑聚落國土山川海畔大地，並及人民一切樹林種種苗稼，及諸藥草無量華果鮮凈妙寶，種種莊嚴諸粟豆等，滿藏財寶佈施貧窮。又複本作善牙童子，我于爾時所愛妻子舍施不吝。又復往昔作善王時，滿宮婇女有十千數舍施不吝。又復往作寶髻王時，直閻浮提上身寶髻妙莊嚴冠脫施不吝。又復往作迦施王時，上身愛分舍施不吝。又復往作無怨勝王，捨身耳鼻施而不吝。又復往作月光王時，如青蓮華無垢平滿廣長好眼，蓮華面上自手挑施。又復往作華德王時，白凈無垢猶如雪堆，及君陀華乳色齒鬘挑施不吝。又復往作善面王時，廣妙長薄清凈無垢如蓮華葉，口中舌根自手拔施。又復往作給求者王，一切世間貧窮乞人憶念我者，令彼心喜，以一切珠金等珍寶巧作自身寶手用施。又復往作知足王時，以手足施。又復往昔曾作光金閻浮提王，舍手足指以用佈施。又復往昔作求善語大富王時，以愛法故，用手足抓挑自身肉舍以佈施。又復往昔作示一切饒益王子，自捨身血給與病人。又復往作利益仙王，割肉截足舍以佈施。又復往作居素摩王童子之時，破自身骨脂髓佈施。又復往昔作尼啰拏童子之時，舍心佈施。又復往作降惡王時，舍大小腸乳肚肝肺胞腎胃膽脾脂頭腦以用佈施。又復往作凈藏
【現代漢語翻譯】 現代漢語譯本： 久遠劫以前，我那時作一切莊嚴見王（Sarva-alankara-darshana-raja）的時候，城邑、村落、國土、山川、海邊的大地，以及人民、一切樹林、各種苗稼，和各種藥草、無量華果、鮮凈妙寶，種種莊嚴的粟豆等，滿藏財寶都佈施給貧窮的人。又曾經作善牙童子（Susima-kumara），我于那時所愛的妻子都捨棄佈施，毫不吝惜。又在過去曾經作善王（Susima-raja）的時候，滿宮的婇女有十千之多，也捨棄佈施，毫不吝惜。又在過去曾經作寶髻王（Ratna-chuda-raja）的時候，直接將閻浮提（Jambudvipa，指我們所居住的這個世界）上身佩戴的寶髻妙莊嚴冠摘下來佈施，毫不吝惜。又在過去曾經作迦施王（Kashi-raja）的時候，將上身所愛的部分捨棄佈施，毫不吝惜。又在過去曾經作無怨勝王（Akrodhana-jaya-raja），捨棄自身的耳鼻佈施，毫不吝惜。又在過去曾經作月光王（Chandra-prabha-raja）的時候，像青蓮花一樣無垢、平滿、廣長美好的眼睛，在蓮花般的面上親手挑出來佈施。又在過去曾經作華德王（Pushpa-deva-raja）的時候，像雪堆一樣白凈無垢，以及像君陀花（kunda，一種白色花）一樣乳色的齒鬘挑出來佈施，毫不吝惜。又在過去曾經作善面王（Sumukha-raja）的時候，廣妙、長薄、清凈無垢像蓮花葉一樣的舌根，親手從口中拔出來佈施。又在過去曾經作給求者王（Varada-raja），一切世間貧窮的乞丐憶念我的人，讓他們心生歡喜，用一切珠金等珍寶巧妙地作成自身寶手用來佈施。又在過去曾經作知足王（Santuṣṭa-raja）的時候，將手足佈施。又在過去曾經作光金閻浮提王（Suvarna-prabhasa-Jambudvipa-raja），捨棄手足的指頭用來佈施。又在過去曾經作求善語大富王（Susvara-mahādhana-raja）的時候，因為愛法的緣故，用手足抓撓自身，將肉捨棄佈施。又在過去曾經作示一切饒益王子（Sarva-artha-siddha-kumara），親自捨棄身血給予病人。又在過去曾經作利益仙王（Artha-siddhi-rishi），割肉截足捨棄佈施。又在過去曾經作居素摩王（Kusuma-raja）童子的時候，破開自身骨頭，將脂髓佈施。又在過去曾經作尼啰拏童子（Nilaraja-kumara）的時候，捨棄心佈施。又在過去曾經作降惡王（Durjaya-raja）的時候，捨棄大小腸、乳、肚、肝、肺、胞、腎、胃、膽、脾、脂、頭、腦用來佈施。又在過去曾經作凈藏（Shuddha-garbha）
【English Translation】 English version: A long time ago, when I was Sarva-alankara-darshana-raja (King of Seeing All Adornments), I gave away cities, villages, countries, mountains, rivers, seashores, the great earth, as well as people, all forests, various seedlings and crops, and all kinds of herbs, countless flowers and fruits, fresh and wonderful treasures, all kinds of adorned grains and beans, and treasures filling storehouses to the poor. Also, I once acted as Susima-kumara (Good Tooth Youth), and at that time, I gave away my beloved wife without hesitation. Also, in the past, when I was Susima-raja (Good King), I gave away the ten thousand concubines in my palace without hesitation. Also, in the past, when I was Ratna-chuda-raja (Jewel Crest King), I directly took off the wonderful and adorned jewel crest on my head in Jambudvipa (the world we live in) and gave it away without hesitation. Also, in the past, when I was Kashi-raja (Kashi King), I gave away the beloved parts of my upper body without hesitation. Also, in the past, when I was Akrodhana-jaya-raja (Wrathless Victory King), I gave away my ears and nose without hesitation. Also, in the past, when I was Chandra-prabha-raja (Moonlight King), I plucked out my beautiful eyes, which were like blue lotuses, spotless, full, broad, and long, from my lotus-like face with my own hands and gave them away. Also, in the past, when I was Pushpa-deva-raja (Flower Virtue King), I plucked out my teeth, which were white and spotless like a pile of snow, and like a garland of kunda (a white flower) colored milk, and gave them away without hesitation. Also, in the past, when I was Sumukha-raja (Good Face King), I pulled out my broad, wonderful, long, thin, pure, and spotless tongue root from my mouth with my own hands, like a lotus leaf, and gave it away. Also, in the past, when I was Varada-raja (Giver King), I made all the poor beggars in the world who remembered me happy, and skillfully made my own precious hands with all kinds of jewels, gold, and other treasures to give away. Also, in the past, when I was Santuṣṭa-raja (Content King), I gave away my hands and feet. Also, in the past, I was Suvarna-prabhasa-Jambudvipa-raja (Golden Light Jambudvipa King), and I gave away the fingers of my hands and feet for alms. Also, in the past, when I was Susvara-mahādhana-raja (Good Voice Great Wealth King), because of my love for the Dharma, I scratched my own flesh with my hands and feet and gave it away. Also, in the past, when I was Sarva-artha-siddha-kumara (Prince Who Shows All Benefits), I personally gave away my blood to the sick. Also, in the past, when I was Artha-siddhi-rishi (Benefit Accomplishing Rishi), I cut off my flesh and legs and gave them away. Also, in the past, when I was Kusuma-raja (Flower King) as a youth, I broke my own bones and gave away the marrow. Also, in the past, when I was Nilaraja-kumara (Blue King Youth), I gave away my heart. Also, in the past, when I was Durjaya-raja (Invincible King), I gave away my large and small intestines, breasts, belly, liver, lungs, placenta, kidneys, stomach, gallbladder, spleen, fat, head, and brain for alms. Also, in the past, when I was Shuddha-garbha (Pure Womb)
王時，舍自身皮以用佈施。又復往作金脅鹿王，捨身皮施。又復往作光明王時，一切身份分分舍施。又復往作成就一切饒益導主，一切愛物皆悉舍施，臨被殺者復舍自身而救濟之。又復往昔身作僕使，捨身供給一切眾生。又復往昔作求善語大富王時，高千肘山在上舍身投大火聚，為善說句法因緣故。又復往作一切施王，盡割身肉稱用施與，為救怖畏來歸我者。又復往作不吝王時，于被殺者自捨己身救護饒益。又復往作大悲長者，若入城內，獄中系者放令得脫。又復往昔作象王時，自身作橋度諸眾生。又復往作魚龜瞿陀，受一切苦自身忍耐。又復往作師子鹿王，不惜筋脈救濟大眾，不護自身救怨家命。又復往作悲心仙時，然自身臂，失道眾生作明示道。又復往作說忍仙時，臠割我身，我救彼怨。又復往作不休息堅等住菩薩，他入我舍侵我妻婦，有自在力能忍不瞋。又復往昔作熊身時，畏失命人來至我所，我皆安慰自舍愛身。又復往昔作上仙時，心愛正法，以正法儉無法，渴法愛正法故，破身取皮取血取骨書寫法言。又復往昔作王童子，為病人故自捨己命，與作第一難得之藥而施與之。又復往作勝福德王，于破亂世財物傾盡，近怨家所自縛己身，以利益他饒益安樂。又復往作摩那婆時，在深山中見有餓虎睡寤饑急，自捨己
【現代漢語翻譯】 現代漢語譯本：那時，我曾捨棄自身面板用來佈施。我又曾轉世為金脅鹿王（擁有金色肋骨的鹿王），捨棄身皮佈施。我又曾轉世為光明王時，將一切身體部分都一一捨棄佈施。我又曾轉世為成就一切饒益的導主（引導者），將一切珍愛之物都全部捨棄佈施，對於那些面臨被殺的人，我甚至捨棄自身來救濟他們。我又曾於過去世身為僕人，捨棄自身來供給一切眾生所需。我又曾於過去世身為求善語大富王時，在高千肘的山上舍棄自身，投入巨大的火堆中，爲了善說一句佛法。我又曾轉世為一切施王，割盡身上的肉來稱量施與，爲了救護那些因怖畏而前來歸附我的人。我又曾轉世為不吝王時，對於那些面臨被殺的人，我捨棄自己的身體來救護饒益他們。我又曾轉世為大悲長者，如果進入城內，就釋放那些被囚禁在監獄中的人，讓他們獲得自由。我又曾於過去世身為象王時，自身化作橋樑，度過一切眾生。我又曾轉世為魚、龜、瞿陀（一種蜥蜴），承受一切痛苦，自身忍耐。我又曾轉世為獅子鹿王，不吝惜筋脈來救濟大眾，不顧惜自身來救護怨家的性命。我又曾轉世為悲心仙人時，燃點自身手臂，為迷失道路的眾生指明道路。我又曾轉世為說忍仙人時，即使被凌遲割肉，我仍然救護那些怨恨我的人。我又曾轉世為不休息堅等住菩薩（永不停止的菩薩），即使他人進入我的住所，侵犯我的妻女，我擁有足夠的力量，也能忍耐而不生嗔恨。我又曾於過去世身為熊身時，那些畏懼失去生命的人來到我這裡，我都會安慰他們，並捨棄自己珍愛的身體。我又曾於過去世身為上仙時，內心喜愛正法，因為缺少正法，渴求正法，熱愛正法，所以不惜破開身體，取出面板、血液、骨頭來書寫佛法。我又曾於過去世身為王童子，爲了病人，捨棄自己的生命，為他們提供第一難得的藥物並施與他們。我又曾轉世為勝福德王，在破敗混亂的時代，將所有財物傾盡，靠近怨家，自己捆綁自己，以此來利益他人，使他們獲得饒益和安樂。我又曾轉世為摩那婆（年輕人）時，在深山中看到一隻飢餓的老虎從睡夢中醒來，飢餓難耐，於是捨棄自己。
【English Translation】 English version: At that time, I gave away my own skin as an act of charity. Again, I was reborn as the Golden Ribs Deer King (a deer king with golden ribs), giving away my body skin in charity. Again, when I was reborn as King Brightness, I gave away every part of my body, piece by piece, in charity. Again, I was reborn as the Guide who Accomplishes All Benefits (a leader), giving away all cherished possessions in charity, and even sacrificing myself to save those facing execution. Again, in a past life, I was a servant, giving myself to provide for all sentient beings. Again, in a past life, when I was the King Great Wealth who Sought Good Words, I sacrificed myself on a mountain a thousand cubits high, throwing myself into a great fire, for the sake of speaking a single phrase of good Dharma. Again, I was reborn as the King of All Giving, cutting off all the flesh from my body to weigh and give away, to save those who came to me in fear. Again, I was reborn as King Non-stingy, sacrificing my own body to protect and benefit those facing execution. Again, I was reborn as the Great Compassionate Elder, and if I entered a city, I would release those imprisoned in jails, allowing them to be free. Again, in a past life, when I was an Elephant King, I made myself a bridge to ferry all sentient beings across. Again, I was reborn as a Fish, Turtle, or Gavial (a type of crocodile), enduring all suffering myself. Again, I was reborn as a Lion Deer King, not sparing my sinews and veins to save the masses, not protecting myself to save the lives of my enemies. Again, when I was a Compassionate Ascetic, I burned my own arm to show the way to sentient beings who had lost their path. Again, when I was the Ascetic of Patience, even when my body was being dismembered, I saved those who hated me. Again, I was reborn as the Bodhisattva Unresting Firm Dwelling (a bodhisattva who never stops), even when others entered my home and violated my wife and daughters, I had the power to endure without anger. Again, in a past life, when I was a bear, those who feared losing their lives came to me, and I comforted them all, sacrificing my own cherished body. Again, in a past life, when I was an Upper Ascetic, my heart loved the true Dharma, and because of the scarcity of the true Dharma, thirsting for the Dharma, loving the true Dharma, I broke open my body, taking skin, blood, and bones to write down the words of the Dharma. Again, in a past life, when I was a King's Son, for the sake of the sick, I gave up my own life, providing them with the most rare and difficult medicine and giving it to them. Again, I was reborn as King Supreme Virtue, in a broken and chaotic age, I exhausted all my wealth, approached my enemies, and bound myself, in order to benefit others, bringing them prosperity and happiness. Again, I was reborn as a Manava (young man), in the deep mountains, I saw a hungry tiger waking from sleep, desperately hungry, and so I gave myself up.
身施令飽滿。又復往作精進比丘，發勤精進一切智智求相應行，眾生淳熟護正法故，一切苦惱種種欺陵能忍不瞋。又復往昔作堅鉀時，一正遍知正像法中勤苦持戒，如是八萬四千之身，如是阿僧祇那由他百千苦惱我皆作來，我以悕求一切智智，為欲利益一切眾生。然我不曾退菩提心，不墮大乘、不捨本願、不緩大鉀，于菩薩業不生怯弱，不曾舍離檀波羅蜜、不曾舍離尸波羅蜜、不曾退墮羼提波羅蜜、不曾破壞毗梨耶波羅蜜、不曾放舍禪波羅蜜、不疲倦修般若波羅蜜，不捨攝法修行一切菩薩之道，具足清凈不錯不謬，堅住一切菩薩之地不倦，一切菩薩三昧三摩跋提，教諸眾生髮菩提心不生疲倦。聚集一切菩提分法非不得恩，發行一切菩薩之行堅住不退心，常欲滿一切菩薩諸愿法門不生畏懼，聚集修行一切功德不生怯弱。何以故？一切世間最勝之處，一切所有學與無學辟支佛智，所不能證、所不能入、不能觀察。此佛法名彼不易得，若小功德和集修行則不能得，小善根者不能得故。如是若人有此宗愿我當成佛，是故翹勤修行精進如功德法聚集修行，我於此處悕望欲得」。如是義故，佛說此經。
以何義故名世尊者，彼義今說。言世尊者，供養義故。復有餘義，如菩提心憂波提舍彼說應知。
何故世尊游毗舍離
【現代漢語翻譯】 現代漢語譯本：我曾獻出自己的身體，使他人飽滿。我又曾作為精進的比丘，發起勤奮精進之心，爲了求得與一切智智相應的修行，爲了使眾生純熟，爲了守護正法，對於一切苦惱和種種欺凌，我都能忍受而不生瞋恨。我又曾在過去作為堅鉀（名字），在一正遍知（佛的稱號）的正像法中勤苦持戒。像這樣，八萬四千之身，像這樣，阿僧祇（極大數字單位）那由他（極大數字單位）百千的苦惱，我都經歷過。我以希求一切智智為目標，爲了利益一切眾生。然而我不曾退失菩提心，不曾墮入小乘，不曾捨棄本願，不曾放緩大鉀（誓願），對於菩薩的行業不生怯弱，不曾舍離檀波羅蜜（佈施），不曾舍離尸波羅蜜（持戒），不曾退墮羼提波羅蜜（忍辱），不曾破壞毗梨耶波羅蜜（精進），不曾放舍禪波羅蜜（禪定），不疲倦地修般若波羅蜜（智慧），不捨棄攝法修行一切菩薩之道，具足清凈，不錯不謬，堅住於一切菩薩之地而不倦怠，以一切菩薩三昧（禪定）三摩跋提（正定），教導眾生髮起菩提心而不生疲倦。聚集一切菩提分法（通往覺悟的要素）而非不得恩惠，發起一切菩薩之行，堅住不退的心，常欲圓滿一切菩薩的諸愿法門而不生畏懼，聚集修行一切功德而不生怯弱。為什麼呢？因為一切世間最殊勝之處，一切所有學與無學（有學習和無學習的人）辟支佛智（緣覺的智慧），都不能證得、不能進入、不能觀察。此佛法之名彼不易得，若小功德和集修行則不能得，小善根者不能得故。如是若人有此宗愿我當成佛，是故翹勤修行精進如功德法聚集修行，我於此處悕望欲得』。因為這樣的意義，佛說了此經。 以什麼意義被稱為世尊呢？現在解釋這個意義。所謂世尊，是因為值得供養的緣故。還有其他的意義，如菩提心憂波提舍（菩提心的解釋）中所說，應當知道。 為什麼世尊游化于毗舍離（城市名）？
【English Translation】 English version: I have offered my body to satisfy others. I have also acted as a diligent Bhikshu (monk), initiating diligent effort to seek the practice corresponding to Sarvajñāna-jñāna (all-knowing wisdom), to ripen sentient beings, to protect the Dharma (teachings), and to endure all suffering and various deceptions without anger. I also acted as Dṛḍhavarman (Firm Armor) in the past, diligently upholding the precepts in the correct and resembling Dharma of a Samyaksaṃbuddha (perfectly enlightened one). In this way, I have experienced eighty-four thousand bodies, and in this way, Asaṃkhya (innumerable) Nayuta (another large number) hundreds of thousands of sufferings. I aim to seek Sarvajñāna-jñāna (all-knowing wisdom) for the benefit of all sentient beings. However, I have never retreated from Bodhicitta (the mind of enlightenment), never fallen into the Hīnayāna (smaller vehicle), never abandoned my original vows, never slowed down my great armor (vows), never felt timid towards the deeds of a Bodhisattva, never abandoned Dānapāramitā (perfection of giving), never abandoned Śīlapāramitā (perfection of morality), never regressed from Kṣāntipāramitā (perfection of patience), never destroyed Vīryapāramitā (perfection of diligence), never abandoned Dhyānapāramitā (perfection of meditation), and tirelessly cultivated Prajñāpāramitā (perfection of wisdom), never abandoning the practice of gathering Dharma and cultivating all the paths of a Bodhisattva, being complete, pure, without error or mistake, firmly abiding in all the grounds of a Bodhisattva without weariness, with all the Bodhisattva Samādhis (meditative absorptions) and Samāpattis (attainments), teaching sentient beings to generate Bodhicitta (the mind of enlightenment) without weariness. Gathering all the Bodhipakṣa-dharmas (factors of enlightenment) without failing to receive grace, initiating all the practices of a Bodhisattva, firmly abiding with an unretreating mind, constantly desiring to fulfill all the Dharma gates of the vows of all Bodhisattvas without fear, gathering and cultivating all merits without timidity. Why? Because the most supreme place in all the worlds, everything that the learned and unlearned (those with and without learning), Pratyekabuddha-jñāna (wisdom of a solitary buddha) cannot attain, cannot enter, cannot observe. This Dharma name of the Buddha is not easily obtained; if small merits are gathered and cultivated, it cannot be obtained; those with small roots of goodness cannot obtain it. Thus, if a person has this aspiration, 『I shall become a Buddha,』 therefore, diligently cultivate and strive, gathering and cultivating like meritorious Dharmas, I hope to obtain it here.』 Because of this meaning, the Buddha spoke this Sutra. For what reason is he called Bhagavan (World Honored One)? That meaning is now explained. The so-called Bhagavan (World Honored One) is because of the meaning of being worthy of offerings. There are other meanings, as it is said in the Bodhicittotpāda-śāstra (treatise on the arising of the mind of enlightenment), it should be known. Why did the Bhagavan (World Honored One) travel in Vaishali (city name)?
大林精舍不餘處者，彼義今說。如是難者則不相應，隨在何處彼一切處皆有此難，若在余處不離此難。更有餘義，如菩提心憂波提舍彼說應知。
以何因緣而說如是三種具足不多少者，彼義今說。以有三分相對義故。以此三種，對治貪嫉破戒愚癡：以施具足對治貪嫉，以戒具足對治破戒，以聞具足對治愚癡。又復示現三種福德：施具足者示施福德，戒具足者正行福德，聞具足者示修福德。又復有義：一切眾生隨順淳熟施戒具足，一切眾生既淳熟已然後能聞，聞已觀察相應淳熟。如是隨順一切眾生淳熟相應，是故說三。又復有義：二種具足。一切佛法聚集住處得不亂法，依止不亂則聞具足，如法正覺一切佛法皆具足得。如是一切佛法聚集住處，如是因緣是故說三。
為當唯有三種具足、為當更有餘法具足？彼義今說。如是三種總攝具足。若佛廣說無量具足，皆此中攝。若大海慧修多羅中彼言「世尊！菩薩所有一切具足、福德具足，智具足攝，應如是知。何以故？世尊！菩薩若修福德具足，以是因緣尊勝富貴，復能令他尊勝富貴」。智具足故口說善語，一切眾生聞者歡喜。彼施與戒福德具足，聞智具足如是無違。
何故菩薩名種姓者，彼義今說。有師說言：有四種家，如來生處。如偈說言：
諦舍
【現代漢語翻譯】 現代漢語譯本：關於大林精舍沒有剩餘之處的問題，現在解釋其含義。如果這樣提問，那是不恰當的，因為無論在哪裡都會遇到這個難題，即使在別處也無法擺脫這個難題。還有其他的含義，例如在《菩提心優波提舍》（Bodhi-citta-upadeśa）中對此有所闡述，應該瞭解。 現在解釋為什麼說這三種圓滿是具足且不多不少的。這是因為有三種相對的意義。這三種圓滿分別對治貪婪、嫉妒、毀戒和愚癡：佈施圓滿對治貪婪和嫉妒，持戒圓滿對治毀戒，聽聞圓滿對治愚癡。此外，還展示了三種福德：佈施圓滿展示佈施的福德，持戒圓滿展示正行的福德，聽聞圓滿展示修行的福德。還有一種含義：一切眾生隨順成熟，佈施和持戒得以圓滿，一切眾產生熟之後才能聽聞，聽聞之後觀察並相應成熟。像這樣隨順一切眾生的成熟相應，所以說三種圓滿。還有一種含義：兩種圓滿。一切佛法聚集的住處能夠獲得不亂之法，依靠不亂之法就能聽聞圓滿，如法正覺一切佛法都能具足獲得。像這樣一切佛法聚集的住處，因為這樣的因緣，所以說三種圓滿。 是隻有這三種圓滿，還是還有其他的法圓滿？現在解釋其含義。這三種圓滿總攝了一切圓滿。如果佛陀廣說無量圓滿，都包含在這三種之中。如《大海慧修多羅》（Mahāsamudra-mati-sūtra）中所說：『世尊！菩薩所有的一切圓滿，都包含在福德圓滿和智慧圓滿之中，應該這樣理解。為什麼呢？世尊！菩薩如果修習福德圓滿，因此而尊貴富有，還能使他人尊貴富有。』因為智慧圓滿，所以口說善語，一切眾生聽了都歡喜。佈施和持戒是福德圓滿，聽聞是智慧圓滿，這樣沒有衝突。 為什麼菩薩被稱為種姓（gotra）呢？現在解釋其含義。有老師說：有四種家，是如來出生的地方。如偈頌所說：
【English Translation】 English version: Regarding the question of there being no remaining space in the Great Forest Monastery (Mahāvana-vihāra), its meaning will now be explained. Such a question is inappropriate, as this difficulty exists everywhere; even elsewhere, one cannot escape this difficulty. There are other meanings as well, such as those explained in the Bodhi-citta-upadeśa (Bodhi-citta-upadeśa), which should be understood. Now, the reason for saying that these three perfections are complete and neither more nor less will be explained. This is because there are three relative meanings. These three perfections counteract greed, jealousy, breaking precepts, and ignorance: the perfection of giving (dāna-pāramitā) counteracts greed and jealousy, the perfection of morality (śīla-pāramitā) counteracts breaking precepts, and the perfection of learning (śruta-pāramitā) counteracts ignorance. Furthermore, they demonstrate three kinds of merit: the perfection of giving demonstrates the merit of giving, the perfection of morality demonstrates the merit of right conduct, and the perfection of learning demonstrates the merit of cultivation. There is also another meaning: all beings gradually mature, and giving and morality are perfected; after all beings have matured, they can then learn; after learning, they observe and mature accordingly. In this way, they accord with the gradual maturation of all beings, and therefore, three perfections are spoken of. There is also another meaning: two perfections. The place where all the Buddha-dharma (Buddha-dharma) gathers can obtain the Dharma of non-confusion; relying on the Dharma of non-confusion, one can perfect learning; through righteous enlightenment (samyak-saṃbodhi), all the Buddha-dharma can be fully obtained. Like this, the place where all the Buddha-dharma gathers, because of such a cause, three perfections are spoken of. Are there only these three perfections, or are there other Dharma perfections? Its meaning will now be explained. These three perfections encompass all perfections. If the Buddha (Buddha) were to extensively speak of countless perfections, they would all be included in these three. As it is said in the Mahāsamudra-mati-sūtra (Mahāsamudra-mati-sūtra): 'World Honored One (Bhagavan)! All the perfections of a Bodhisattva (Bodhisattva) are included in the perfection of merit and the perfection of wisdom; it should be understood in this way. Why? World Honored One! If a Bodhisattva cultivates the perfection of merit, he will be honored and wealthy because of this cause, and he can also cause others to be honored and wealthy.' Because of the perfection of wisdom, he speaks good words, and all beings who hear them rejoice. Giving and morality are the perfection of merit, and learning is the perfection of wisdom; in this way, there is no contradiction. Why is a Bodhisattva called a lineage (gotra)? Its meaning will now be explained. Some teachers say: there are four kinds of families, the places where the Tathagata (Tathāgata) is born. As the verse says:
寂靜慧， 此四真勝家， 正遍知家生， 師說言種姓。
又善方便是菩薩父，般若波羅蜜是菩薩母。如彼無垢名稱經說「般若菩薩母，方便以為父，一切眾導師，無不由是生」。菩薩般若波羅蜜者，持故如母。方便生者，如父生子。如父母故，說言種姓。如是種姓，父母二種相似義故。又奢摩他、毗婆舍那，如是種姓生正遍知。一切姓中此門第一，一切善法是姓是門，如經中說。佛正法中二法雙行，彼奢摩他父，毗婆舍那母，彼二法種姓。偈言：
毗婆舍那母， 奢摩他為父， 生一切菩薩； 因毗婆舍那、 奢摩他等故， 有一切正覺。
又復有義：諸佛菩薩現前正住三昧、大悲，此二法是如來種姓，因此二法生於如來。諸佛菩薩現前正住，三昧為父、大悲為母。又復如是此佛菩薩現前正住，三昧為父、忍菩薩母，此是種姓。偈言：
佛菩薩現前， 正住三昧父， 若大悲戒忍， 是菩薩之母。
此偈明何義？說菩薩種姓之義。
以何義故名具足者？彼義今說。推覓眾物處處將來，舉掌積聚計挍備辦增益和集，故名具足。又復多法和集之義故名具足。又復有義：荷擔菩提故名具足。如外道齋大會具足，初取羊等將來營辦。如是菩提如前具足，后菩提覺。
【現代漢語翻譯】 現代漢語譯本： 寂靜慧（Samantabhadra，菩薩名），這四種真實殊勝的家族， 是正遍知（Sammasambuddha，佛的稱號）之家所生， 導師所說的種姓。
此外，善巧方便是菩薩的父親，般若波羅蜜（Prajnaparamita，智慧到彼岸）是菩薩的母親。正如《無垢名稱經》所說：『般若是菩薩的母親，方便是菩薩的父親，一切導師，無不是由此而生』。菩薩的般若波羅蜜，因其持育之故，如同母親。方便產生菩薩，如同父親生子。因為像父母一樣，所以說是種姓。這樣的種姓，是因為父母二者有相似的意義。此外，奢摩他（Samatha，止）和毗婆舍那（Vipassana，觀），這樣的種姓產生正遍知。一切種姓中，此門最為第一，一切善法都是此種姓此門，如經中所說。佛的正法中，止觀二法並行，奢摩他是父親，毗婆舍那是母親，這二法是種姓。偈頌說：
毗婆舍那是母親， 奢摩他是父親， 產生一切菩薩； 因為毗婆舍那、 奢摩他等等的緣故， 有一切正覺（Samyak-sambuddha，正等覺）。
又有一種解釋：諸佛菩薩現前安住於三昧（Samadhi，禪定）、大悲（Mahakaruna，偉大的慈悲），這兩種法是如來的種姓，因為這兩種法產生如來。諸佛菩薩現前安住，三昧是父親，大悲是母親。又或者，佛菩薩現前安住，三昧是父親，忍辱是母親，這就是種姓。偈頌說：
佛菩薩現前， 安住三昧父， 若大悲戒忍， 是菩薩之母。
這首偈頌闡明什麼意義？說明菩薩種姓的意義。
以什麼意義稱為『具足』？現在解釋這個意義。從各處搜尋眾物，拿來，用手掌積聚，計算，準備，增加，集合，所以稱為『具足』。又因為多種法和合聚集的意義，所以稱為『具足』。還有一種解釋：荷擔菩提的緣故，稱為『具足』。就像外道的齋會，先取羊等拿來籌辦。如此菩提如前述般具足，而後證得菩提。
【English Translation】 English version: Samantabhadra, these four true and supreme families, are born from the house of Sammasambuddha, the lineage spoken of by the teacher.
Furthermore, skillful means are the father of a Bodhisattva, and Prajnaparamita is the mother of a Bodhisattva. As the Vimalakirti Sutra says, 'Prajna is the mother of Bodhisattvas, skillful means are the father, and all guides are born from this.' The Prajnaparamita of a Bodhisattva, because it sustains and nurtures, is like a mother. Skillful means give rise to Bodhisattvas, like a father begetting a son. Because they are like parents, it is said to be a lineage. Such a lineage is because the two, parents, have similar meanings. Furthermore, Samatha and Vipassana, such a lineage gives rise to Sammasambuddha. Among all lineages, this gate is the foremost; all good dharmas are this lineage and this gate, as it is said in the sutras. In the Buddha's Dharma, these two dharmas, Samatha and Vipassana, go hand in hand; Samatha is the father, Vipassana is the mother, and these two dharmas are the lineage. The verse says:
Vipassana is the mother, Samatha is the father, giving rise to all Bodhisattvas; because of Vipassana, Samatha, and so on, there is all Samyak-sambuddha.
Moreover, there is another meaning: the Samadhi and Mahakaruna in which all Buddhas and Bodhisattvas presently abide, these two dharmas are the Tathagata's lineage, because these two dharmas give rise to the Tathagata. The Samadhi in which all Buddhas and Bodhisattvas presently abide is the father, and Mahakaruna is the mother. Or, the Samadhi in which the Buddha and Bodhisattva presently abide is the father, and forbearance is the mother; this is the lineage. The verse says:
The Buddha and Bodhisattva presently, abide in Samadhi, the father, if Mahakaruna, precepts, and forbearance, are the mother of the Bodhisattva.
What meaning does this verse clarify? It clarifies the meaning of the Bodhisattva's lineage.
In what sense is it called 'complete'? Now, this meaning is explained. Searching for various things from various places, bringing them, gathering them in the palm of the hand, calculating, preparing, increasing, and assembling them, therefore it is called 'complete'. Also, because of the meaning of many dharmas harmoniously gathered, it is called 'complete'. There is also another explanation: because of bearing the burden of Bodhi, it is called 'complete'. Just like the sacrificial feast of the heretics, first taking sheep and so on to prepare. Thus, Bodhi is complete as described before, and then Bodhi is attained.
又復多法說名具足，如藥和集乃得成散，如是具足。又復有義：前種姓法堅持不失，復向彼岸。如大船舶，先和集已後向寶洲。又復有義：正圓非邪如觀察耳，如是之義故名具足。又復常修一切勝行，故名具足。又具足者，欲得出過荷負重擔出到度義。荷負重擔，不懈怠義、三界過義，故名具足。
又具足者，平等集修、平等負修、平等行修、平等起修、平等作修、平等持修、平等拄修、平等養修，故名具足。等養修者，于諸眾生猶如醫師，訊息病者療治眾病。等負修者，六波羅蜜，如乘船舶。等行修者，如大乘說。等起修者，菩薩修學如學射等，先正足住。等作修者，巧作一切菩薩諸業，如巧作師。等持修者，常無常等，如稱平等。等拄修者，一切菩薩能拄法舍，如堂粗柱。等集修者，一切白法如蜜蜂集。如是等義，故名具足。
又自田義若和合義，若或多義若別異義，若或廣義若寬博義若或勝義，若堅固義若牢固義，若和集義若和合義，若或物義若或財義，若或取義若積聚義，若或慚義若或愧義，故名具足。
何故名施？彼義今說。若破貪貧得大富樂福德具足，是故名施。施有幾種？彼義今說。略有三種。何等為三？一者資生施；二者無畏施；三者法施。資生施者，謂飲食等種種舍施，彼資生
【現代漢語翻譯】 現代漢語譯本：
又有很多方法可以說明什麼是『具足』（Paripurna，圓滿）：就像藥物混合在一起才能製成散劑一樣，這就是『具足』。還有一種解釋：之前的種姓法（jati-dharma，與生俱來的法）堅持不失，並且朝向彼岸（paramita，波羅蜜多）。就像大船一樣，先聚集在一起，然後駛向寶洲。還有一種解釋：正直圓滿而不是邪惡，就像觀察耳朵一樣，這就是『具足』的含義。又因為經常修習一切殊勝的善行，所以稱為『具足』。『具足』也意味著想要超出、承擔重擔、到達彼岸的意義。承擔重擔，不懈怠，超越三界，所以稱為『具足』。
又，『具足』是指平等地聚集修習、平等地承擔修習、平等地行持修習、平等地發起修習、平等地作為修習、平等地保持修習、平等地支撐修習、平等地養護修習，所以稱為『具足』。平等養護修習，是指對於一切眾生，就像醫生一樣，瞭解病人的情況，治療各種疾病。平等承擔修習，是指六波羅蜜（sad-paramita，六度），就像乘坐船隻一樣。平等行持修習，就像大乘經典所說的那樣。平等發起修習，菩薩修學就像學習射箭一樣，首先要站穩腳跟。平等作為修習，巧妙地做一切菩薩的事業，就像熟練的工匠一樣。平等保持修習，是指常與無常等等，就像用秤來衡量一樣。平等支撐修習，是指一切菩薩能夠支撐法舍（dharma-sala，法堂），就像大堂的粗柱一樣。平等聚集修習，是指一切白法（sukla-dharma，善良的法）就像蜜蜂聚集一樣。像這些意義，所以稱為『具足』。
又，從自身田地的意義，或者和合的意義，或者眾多的意義，或者差別的意義，或者廣大的意義，或者寬博的意義，或者殊勝的意義，或者堅固的意義，或者牢固的意義，或者和集的意義，或者和合的意義，或者事物的意義，或者財富的意義，或者獲取的意義，或者積聚的意義，或者慚愧的意義，或者羞恥的意義，所以稱為『具足』。
為什麼稱為『施』（dana，佈施）？現在解釋它的意義。如果破除貪婪和貧窮，獲得巨大的財富、快樂和福德的圓滿，所以稱為『施』。施有幾種？現在解釋它的意義。概括起來有三種。是哪三種？一是資生施（amisa-dana，財施）；二是無畏施（abhaya-dana，無畏佈施）；三是法施（dharma-dana，法佈施）。資生施，是指飲食等各種舍施，這些資生。
【English Translation】 English version:
Furthermore, there are many ways to explain what 'Paripurna' (具足, completeness) means. It is like medicines mixed together to form a powder; this is 'Paripurna'. There is also another meaning: the previous jati-dharma (種姓法, inherent nature) is upheld without loss and directed towards the paramita (彼岸, other shore). It is like a large ship, first assembled and then heading towards the treasure island. There is also another meaning: being upright and complete, not crooked, like observing the ear; this is the meaning of 'Paripurna'. Moreover, because one constantly cultivates all excellent practices, it is called 'Paripurna'. 'Paripurna' also means wanting to transcend, bear heavy burdens, and reach the other shore. Bearing heavy burdens, without懈怠 (xie dai, laziness), and transcending the three realms; therefore, it is called 'Paripurna'.
Furthermore, 'Paripurna' means equally gathering cultivation, equally bearing cultivation, equally practicing cultivation, equally initiating cultivation, equally acting cultivation, equally maintaining cultivation, equally supporting cultivation, equally nourishing cultivation; therefore, it is called 'Paripurna'. Equally nourishing cultivation means, towards all sentient beings, being like a doctor, understanding the patient's condition, and treating various illnesses. Equally bearing cultivation refers to the sad-paramita (六波羅蜜, six perfections), like riding a ship. Equally practicing cultivation is as described in the Mahayana sutras. Equally initiating cultivation means that a Bodhisattva's learning is like learning archery, first standing firmly. Equally acting cultivation means skillfully doing all the deeds of a Bodhisattva, like a skilled craftsman. Equally maintaining cultivation refers to constancy and impermanence, etc., like using a scale to measure equally. Equally supporting cultivation means that all Bodhisattvas can support the dharma-sala (法舍, Dharma hall), like the thick pillars of a hall. Equally gathering cultivation means that all sukla-dharma (白法, pure dharmas) are like bees gathering. These meanings are why it is called 'Paripurna'.
Moreover, from the meaning of one's own field, or the meaning of harmony, or the meaning of multitude, or the meaning of difference, or the meaning of vastness, or the meaning of broadness, or the meaning of excellence, or the meaning of firmness, or the meaning of solidity, or the meaning of gathering, or the meaning of combination, or the meaning of things, or the meaning of wealth, or the meaning of acquisition, or the meaning of accumulation, or the meaning of shame, or the meaning of embarrassment; therefore, it is called 'Paripurna'.
Why is it called 'dana' (施, giving)? Now its meaning is explained. If one breaks through greed and poverty, and obtains great wealth, happiness, and the completeness of merit, therefore it is called 'dana'. How many kinds of giving are there? Now its meaning is explained. Briefly, there are three kinds. What are the three? First is amisa-dana (資生施, material giving); second is abhaya-dana (無畏施, fearlessness giving); and third is dharma-dana (法施, Dharma giving). Amisa-dana refers to various kinds of giving such as food and drink; these are material.
施色香味勝凈潔如法，遠離貪垢無匱吝垢。離貪垢者，心不狹小，如是舍施，自手多施。無吝垢者，不存富樂，如是舍施。無畏施者，謂能救濟師子虎黿王賊水等如是諸畏。何者法施？倒說法者為之正說，次第學句教彼正取，廣說則有無量種種，聖無盡意說不可量。菩薩施業，所謂菩薩須食與食，即是佈施一切眾生色力壽命安樂辯才。
又菩薩施，心濁等過皆悉遠離。彼濁心施有十四種：一者心濁；二者先妒；三者嫉心；四者慢心；五者不減慢；六者瞋心；七者簡擇；八者疑心；九者惱害；十者亂心；十一者先名；十二者依準上法選日時等次第行施；十三者懈怠；十四者先為報力。如是等法能染心故，名為濁心。心體有濁，故名為濁。先妒施者，得富樂少，眷屬不愛。先嫉施者，雖得富樂，不樂勝報惟喜下劣，坐臥床敷止宿等處，食飲富樂貪著不離。先慢施者，雖得富樂，生下劣姓心不正直。先不減慢而佈施者，后受報時依他得活，如事王人伎兒使卒誑惑之人，防邏戍護種種驅使，平準市官當門守戶，放牧畜獸承事太子，下賤官人恐哧他等，博戲等人捔力相撲。如是種種廣設方便強力取物，復有踴躍劫賊之人，如是等業以自利益。先瞋施者，后得大力畜生等身，師子虎豹蛇蟒熊羆猴等中生。簡擇施者，后得報時
【現代漢語翻譯】 現代漢語譯本：菩薩以美好的顏色、香味、滋味，以及殊勝清凈的物品如法佈施，遠離貪婪和吝嗇的污垢。遠離貪婪污垢的人，心胸不會狹隘，這樣佈施，親手多多佈施。沒有吝嗇污垢的人，不會執著于財富和享樂，這樣佈施。無畏的佈施，是指能夠救濟人們免於獅子、老虎、水怪（黿，yuan）、國王、盜賊、水災等各種恐懼。什麼是法佈施呢？對於那些錯誤宣講佛法的人，為他們正確地解說佛法，按照次第教導他們經句，引導他們正確理解，廣泛地解說佛法，就會有無量種種的功德，聖者無盡意菩薩所說的法佈施是不可計量的。菩薩的佈施事業，就是菩薩需要食物時給予食物，這也就是佈施一切眾生色身、力量、壽命、安樂和辯才。 此外，菩薩的佈施，遠離了內心污濁等過失。那些內心污濁的佈施有十四種：一是心懷污濁；二是事先嫉妒；三是懷有嫉妒心；四是心懷傲慢；五是不減弱傲慢；六是心懷嗔恨；七是選擇對像；八是心懷懷疑；九是惱害他人；十是心懷散亂；十一是圖謀名聲；十二是依據所謂的『上法』選擇日期時辰等來依次施行佈施；十三是懈怠；十四是事先爲了回報。像這些法能夠污染內心，所以稱為『濁心』。心體有污濁，所以稱為『濁』。事先嫉妒而佈施的人，得到的財富和快樂很少，眷屬也不愛戴他。事先懷有嫉妒心而佈施的人，雖然得到財富和快樂，卻不喜歡殊勝的果報，只喜歡低劣的果報，對於坐臥的床鋪、飲食享樂等貪著不捨。事先心懷傲慢而佈施的人，雖然得到財富和快樂，卻出生在低賤的姓氏，內心不正直。事先不減弱傲慢而佈施的人，後來受報時依靠他人才能活下去，就像侍奉國王的人、戲子、差役、欺騙他人的人，負責防邏戍守的士兵，各種被驅使的人，用秤稱量物品的市官，看門守戶的人，放牧牲畜的人，侍奉太子的人，被**官人恐嚇的人，賭博的人，角力相撲的人。像這樣用各種方法，用強力奪取財物，還有鋌而走險的強盜，像這些人用這樣的行為來利益自己。事先懷著嗔恨心佈施的人，後來會得到大力氣的畜生等身體，出生在獅子、老虎、豹子、蟒蛇、熊、羆（pí，熊的一種）、猴子等之中。選擇對像佈施的人，後來得到果報時
【English Translation】 English version: Bodhisattvas give offerings of excellent colors, fragrances, tastes, and superior, pure items, in accordance with the Dharma, and remain far from the defilements of greed and stinginess. Those who are free from the defilements of greed do not have narrow minds; they give in this way, giving much with their own hands. Those without the defilement of stinginess do not cling to wealth and pleasure; they give in this way. Fearless giving means being able to rescue beings from various fears such as lions, tigers, turtles (Yuan), kings, thieves, and floods. What is Dharma giving? For those who wrongly explain the Dharma, to explain the Dharma correctly for them, to teach them the verses in order, to guide them to understand correctly, and to explain the Dharma extensively, there will be immeasurable merits. The Dharma giving spoken by the Holy Inexhaustible Intent Bodhisattva is immeasurable. The Bodhisattva's giving activity is that when Bodhisattvas need food, they give food, which is to give all beings physical form, strength, lifespan, happiness, and eloquence. Furthermore, the Bodhisattva's giving is free from faults such as a defiled mind. There are fourteen kinds of giving with a defiled mind: first, having a defiled mind; second, being jealous beforehand; third, having a jealous mind; fourth, having an arrogant mind; fifth, not diminishing arrogance; sixth, having an angry mind; seventh, being selective; eighth, having a doubtful mind; ninth, harming others; tenth, having a distracted mind; eleventh, seeking fame; twelfth, relying on so-called 'superior methods' to choose dates and times to give in sequence; thirteenth, being lazy; fourteenth, doing it beforehand for the sake of reward. These kinds of things can defile the mind, so they are called 'defiled mind'. The mind-body has defilement, so it is called 'defiled'. Those who give with prior jealousy receive little wealth and happiness, and their family members do not love them. Those who give with prior envy, although they receive wealth and happiness, do not like superior rewards, but only like inferior rewards, clinging to and not leaving the beds they sit and lie on, food, drink, wealth, and pleasure. Those who give with prior arrogance, although they receive wealth and happiness, are born into lowly families and their minds are not upright. Those who give without diminishing arrogance, later when receiving retribution, depend on others to live, like those who serve kings, actors, servants, those who deceive others, soldiers responsible for defense and patrol, all kinds of people who are driven, market officials who weigh goods, those who guard doors, those who herd livestock, those who serve princes, those who are threatened by ** officials, gamblers, and those who wrestle and grapple. In this way, they use various methods and forcefully take things, and there are also desperate robbers, like these people who use such actions to benefit themselves. Those who give with prior anger will later obtain the bodies of powerful animals, such as lions, tigers, leopards, pythons, bears, brown bears (Pi), monkeys, etc. Those who give selectively, later when receiving retribution,
，治生田業作子林子，若種林人作林等人，得少果報以自存活。先疑施者，后得果報富樂不常。先惱施者，雖得富樂，生夷人中若隘狹處，若災㜸地邊地生等。亂心施者，得富樂少或不得果。先名施者，雖得富樂，得財富已而復喜失。依準上法選日時等次第施者，雖受富樂，勤苦難得。懈怠施者，后受富樂，雖得不常。先為報施，后雖得報，難得而少。如是初過，菩薩如是皆悉觀察，既觀察已自心清凈，凈心生已遠離濁心，離濁心已正信相應、悲等功德相應和合，自手施與。先信佈施得好方處，種姓力色受勝富樂眷屬自在，名聞辯才安樂色命，他不欺陵，為人讚嘆第一自在，勝坐臥處止宿等處，堂舍莊嚴飲食衣服涂香眾香色聲味觸，得如是等富樂住處。
何故名戒？彼義今說。若能寂靜非法律儀、惡不善法，能生善道能得三昧，如是名戒。戒有幾種？彼義今說。略有三種，謂律儀戒、攝善法戒、攝眾生戒。彼所謂戒律儀戒者，菩薩正取七眾律儀，所謂比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷戒。出家、在家，如是次第皆律儀攝。
何者菩薩攝善法戒？菩薩所有善法及戒皆正聚已，然後修集大菩提善。若身、若口、若意等善，如是略說攝善法戒。又復菩薩何所依止？依戒住戒，然後修聞，
【現代漢語翻譯】 現代漢語譯本：如果有人爲了生計而耕田、種植作物，或者種植樹木，他們只能獲得少量的果報來維持生計。如果一開始就懷疑施捨，那麼之後獲得的果報也不會長久富足快樂。如果一開始就對施捨感到惱怒，即使獲得了富足快樂，也會出生在邊遠地區、狹窄的地方，或者災難頻發的地方。如果心懷雜念地施捨，獲得的富足快樂會很少，甚至沒有果報。如果爲了名聲而施捨，即使獲得了富足快樂，得到財富后又會喜歡失去它。如果按照上述方法選擇良辰吉日等來依次施捨，即使享受富足快樂，也會經歷勤勞辛苦才能獲得。如果懈怠地施捨，之後享受富足快樂，即使得到也不會長久。如果先想著回報才施捨，之後即使得到回報，也會很難得到而且很少。菩薩會觀察這些最初的過失，觀察之後內心清凈，清凈心生起后遠離污濁心，遠離污濁心后與正信相應、與慈悲等功德相應和合，親自施捨。因為相信佈施能帶來好的去處，種姓、力量、容貌、享受、殊勝的富樂、眷屬的自在，名聲、辯才、安樂、壽命，不會被人欺凌，被人讚嘆爲第一自在，殊勝的坐臥之處、止宿之處，堂舍莊嚴，飲食衣服，涂香眾香，色聲香味觸，能得到像這些富樂的住所。 什麼是戒？現在解釋它的含義。如果能夠寂靜非法的行為、不善的法，能夠產生善道，能夠獲得三昧（Samadhi，定），這就叫做戒。戒有幾種？現在解釋它的含義。概括來說有三種，即律儀戒、攝善法戒、攝眾生戒。所謂律儀戒，就是菩薩正確地受持七眾的律儀，即比丘（Bhikkhu，男出家人）、比丘尼（Bhikkhuni，女出家人）、式叉摩那（Siksamana，沙彌尼到比丘尼之間的過渡階段）、沙彌（Sramanera，男少年出家人）、沙彌尼（Sramanerika，女少年出家人）、優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）戒。出家和在家，都依次被律儀戒所攝。 什麼是菩薩的攝善法戒？菩薩將所有善法和戒律都正確地聚集起來，然後修習積累大菩提的善行。無論是身、口、意等善行，都可以概括為攝善法戒。菩薩依靠什麼呢？依靠戒律而住，然後修習聽聞。
【English Translation】 English version: If someone cultivates fields and grows crops for a living, or plants trees, they will only receive a small reward to sustain themselves. If they doubt the act of giving from the beginning, the resulting blessings of wealth and happiness will not be lasting. If they are annoyed by giving from the start, even if they gain wealth and happiness, they will be born in remote regions, narrow places, or disaster-prone areas. If they give with a distracted mind, the wealth and happiness they receive will be little, or they may receive no reward at all. If they give for the sake of fame, even if they gain wealth and happiness, they will enjoy losing it after acquiring it. If they give sequentially according to the above methods, choosing auspicious days and times, even if they enjoy wealth and happiness, it will be obtained through hard work and difficulty. If they give reluctantly, they will enjoy wealth and happiness later, but even if they obtain it, it will not be lasting. If they give with the expectation of reward, even if they receive a reward later, it will be difficult to obtain and small. The Bodhisattva observes these initial faults, and after observing them, their mind becomes pure. After a pure mind arises, they distance themselves from a defiled mind. After distancing themselves from a defiled mind, they are in harmony with right faith, in harmony and unity with virtues such as compassion, and give with their own hands. Because they believe that giving brings good destinations, lineage, strength, appearance, enjoyment, supreme wealth and happiness, freedom of family, fame, eloquence, peace, longevity, they will not be deceived by others, they will be praised as the foremost free, excellent sitting and lying places, lodging places, magnificent halls, food and clothing, fragrant ointments, various incenses, sights, sounds, tastes, and touches, and they will obtain such wealthy and happy dwellings. What is 'sila' (戒, precepts or moral discipline)? Its meaning is now explained. If one can pacify unlawful conduct, unwholesome dharmas, generate wholesome paths, and attain Samadhi (三昧, concentration), this is called 'sila'. How many kinds of 'sila' are there? Its meaning is now explained. Briefly, there are three kinds: the 'sila' of disciplinary precepts (律儀戒, Vinaya-sila), the 'sila' of gathering wholesome dharmas (攝善法戒, Kusala-dharma-samgraha-sila), and the 'sila' of benefiting sentient beings (攝眾生戒, Sattva-artha-kriya-sila). The so-called 'sila' of disciplinary precepts is when a Bodhisattva correctly takes the precepts of the seven assemblies, namely Bhikkhu (比丘, monk), Bhikkhuni (比丘尼, nun), Siksamana (式叉摩那, female novice undergoing training), Sramanera (沙彌, male novice), Sramanerika (沙彌尼, female novice), Upasaka (優婆塞, male lay follower), and Upasika (優婆夷, female lay follower). Whether ordained or lay, they are all included in the disciplinary precepts in this order. What is the Bodhisattva's 'sila' of gathering wholesome dharmas? The Bodhisattva correctly gathers all wholesome dharmas and precepts, and then cultivates and accumulates the wholesome deeds of great Bodhi (菩提, enlightenment). Whether it is wholesome deeds of body, speech, or mind, these can be summarized as the 'sila' of gathering wholesome dharmas. What does the Bodhisattva rely on? They rely on and abide in the precepts, and then cultivate listening.
次修思惟，后奢摩他毗婆舍那專一樂行。如尊長前正面言語，先禮拜已後起合掌，時時常爾。如是時時如是尊長敬重供給，常于病者悲心供給，若聞善語贊言善哉，于功德人說實功德，生如是心普為十方。如彼十方一切眾生一切福德勤心隨喜，喜心生已然後口說。於他一切犯觸己者皆能忍受。一切所修身口意善，皆悉愿取阿耨多羅三藐三菩提。時時種種供養三寶，一切種種設供養已，口發正愿，相應精進常護善分，身不放逸、口誦學句、意念發行，藏護根門食惟知足，初夜后夜覺寤相應。親近善人依善知識，自識己錯，犯過識知，見已知改。犯佛菩薩諸福德人，盡心懺悔。如是等分攝取善法，得善法已守護增長。若如是戒，是名菩薩攝善法戒。
何者菩薩攝眾生戒？彼要略說有十一種，此義應知。何等十一？一者種種饒益眾生，種種因緣同事相應。二者眾生病不病等，種種諸苦供給伴等。三者世間出世間義，如彼法說，先示方便先示道理。四者報眾生恩，不忘恩報，隨所宜護隨報供給。五者師子虎王水火賊等，種種畏處護諸眾生。六者諸親善友亡失富樂、憂悲殃罪，能為除遣。七者貧窮苦惱乞丐眾生，一切所須皆悉給與，行善之人依正舍法功德攝取。八者先語問訊，后語問訊應時而往。九者若他呼喚取食飲等，
【現代漢語翻譯】 現代漢語譯本： 然後進一步修習思惟，之後專心致志地修習奢摩他（止，samatha，止息雜念）和毗婆舍那（觀，vipasyana，如實觀察）。如同在尊長面前正面說話一樣，先禮拜，然後起身合掌，時時常常如此。像這樣時時對尊長恭敬尊重和供養，常常以悲憫之心供養病人。如果聽到善妙的言語，就讚歎說『善哉』，對於有功德的人，說真實不虛的功德，生起這樣的心念，普遍爲了十方一切眾生。對於十方一切眾生的一切福德，勤勉地隨喜，生起歡喜心之後，然後用口說出來。對於他人一切冒犯自己的人，都能夠忍受。將一切所修的身、口、意善業，都回向于證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。時時以種種物品供養三寶（佛、法、僧），一切種種設定供養之後，口中發出正直的誓願，相應地精進，常常守護善的方面，身體不放逸，口中誦讀學習的語句，意念思惟修行，守護根門，飲食知足，初夜和后夜都保持覺醒的狀態。親近善人，依靠善知識，自己認識自己的錯誤，犯了過錯知道，見到之後改正。冒犯了佛、菩薩（Bodhisattva）以及有福德的人，盡心懺悔。像這樣平等地攝取善法，得到善法之後守護並且增長。如果能夠這樣持戒，這叫做菩薩攝善法戒。
什麼是菩薩攝眾生戒？如果要簡略地說，有十一種，這個道理應當知道。是哪十一種呢？第一，以種種方式饒益眾生，以種種因緣與眾生同事相應。第二，對於眾生生病或不生病等等，種種痛苦，提供供給和陪伴等等。第三，對於世間和出世間的道理，像佛法所說的那樣，先指示方便，先指示道理。第四，報答眾生的恩情，不忘記恩情，隨著適宜的方式保護和報答供給。第五，在獅子、老虎、國王、水、火、盜賊等等種種畏懼之處，保護眾生。第六，對於親人、善友亡失、失去富樂、憂愁悲傷、遭遇災禍罪業，能夠為他們消除遣除。第七，對於貧窮困苦、乞討的眾生，一切所需的都給予，對於行善的人，依據正法功德攝取。第八，先主動問候，後主動問候，應時前往。第九，如果他人呼喚索取食物、飲品等等，
【English Translation】 English version: Then further cultivate contemplation, and afterwards, with focused mind, diligently practice Samatha (calm abiding) and Vipassana (insight meditation). Just as when speaking face-to-face with a senior, first prostrate, then rise and join your palms together, doing so frequently and regularly. In this way, constantly respect and provide for seniors, and always compassionately provide for the sick. If you hear virtuous words, praise them with 'Excellent!' Speak truthfully about the merits of those with virtue, generating such a thought to benefit all beings in the ten directions. Diligently rejoice in all the merits of all beings in the ten directions, and after generating joy, express it verbally. Be able to endure all offenses from others. Dedicate all virtuous actions of body, speech, and mind to attaining Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Regularly make various offerings to the Three Jewels (Buddha, Dharma, Sangha), and after making all kinds of offerings, utter sincere vows, diligently strive accordingly, constantly protect virtuous qualities, be mindful in body, recite learned verses, contemplate and practice, guard the sense doors, be content with food, and remain awake during the early and late watches of the night. Associate with virtuous people, rely on virtuous teachers, recognize your own mistakes, acknowledge transgressions, and correct them upon recognition. Humbly repent for offenses against the Buddha, Bodhisattvas, and virtuous individuals. In this way, equally gather virtuous qualities, and having obtained them, protect and increase them. If one observes these precepts, it is called the Bodhisattva's precepts of gathering virtuous qualities.
What are the Bodhisattva's precepts of gathering beings? To put it briefly, there are eleven, and this meaning should be understood. What are the eleven? First, to benefit beings in various ways, and to act in accordance with various conditions and circumstances. Second, to provide for beings who are sick or not sick, and to offer support and companionship in various sufferings. Third, regarding worldly and transcendental meanings, as taught in the Dharma, first show the expedient means, and then show the ultimate truth. Fourth, to repay the kindness of beings, not forgetting their kindness, and to protect and provide for them as appropriate. Fifth, to protect beings from various fears such as lions, tigers, kings, water, fire, and thieves. Sixth, to eliminate and dispel the grief, sorrow, calamities, and sins of relatives and good friends who have lost wealth and happiness. Seventh, to give all necessities to poor and suffering beings who beg, and to gather those who practice virtue according to the righteous Dharma. Eighth, to greet others first, and to visit them in a timely manner. Ninth, if others call for food, drink, etc.,
世間饒益彼此往來。以要言之，一切所有不饒益事、不可愛行，皆悉舍離，心隨順轉。十者自實功德心生歡喜，公白正取畢竟唱說以潤益心。若治若擯、若罰若黜、或時驅遣，諸如是等不善處擯，令住善處相應饒益。十一者以神通力示地獄等毀呰不善，令入佛法教化眾生，令其歡喜得未曾有。又復聖者無盡意說六十七種，謂於一切諸眾生所不起惱害，如是等故。又菩薩藏修多羅中，廣說無量如來戒故。
又復此戒無量無邊功德和集，如是功德今說少分，所謂戒名出家人戒。如大富人身少喜樂，于善法中增長如母、于惡法中能護如父，如在俗人有財物故，一切饒益皆悉成就。出家人戒亦復如是，正導如是，如人正行則無衰損，如善人所報恩具足，如世間人愛惜身命，又如勝智世所讚歎，如慎王語。求解脫人護戒亦爾，欲求解脫當歸依佛，欲生善道當歸依戒。安身之本，戒是第一知識。遇惡善友不捨戒亦如是，欲自利益至死不捨。如女慚愧世人莊嚴，如人勝行不諂為最，如梵行中見柔和勝，如欲大貴不幻為本，如不放逸多饒功德。欲證勝法依觀察得，如近善友初中后時，悕望學人時節如海不可得過。如諸眾生依地而住，依戒住持一切勝法。如水能潤一切種子，戒能津潤善法種子，如火成根，如風能令分分開張，如行
【現代漢語翻譯】 現代漢語譯本： 世間互相幫助，彼此往來。總而言之，一切沒有利益的事情、不可愛的行為，都要全部捨棄，內心隨順正法而轉變。第十，對於自己真實的功德心生歡喜，公正坦白地講述，最終唱誦讚美以滋潤內心。如果懲治、放逐、懲罰、罷免，或者有時驅趕，諸如此類的不善之處，要摒棄，使之安住于良善之處，相應地帶來利益。第十一，以神通力展示地獄等等，斥責不善，使眾生進入佛法教化，讓他們歡喜，得到前所未有的體驗。還有聖者無盡意說了六十七種，即對於一切眾生不起惱害之心，等等。此外，《菩薩藏修多羅》中，廣泛宣說了無量如來的戒律。
而且，此戒具有無量無邊的功德彙集，現在只說其中的少部分，這就是名為出家人戒的戒律。如同大富之人身體少有喜樂，在善法中增長如同母親一般，在惡法中能夠守護如同父親一般，如同在家人因為有財物，一切利益都能成就。出家人戒也是如此，正確引導也是如此，如同人行為端正就不會衰敗，如同善人所報的恩德具足，如同世間人愛惜自己的生命，又如同卓越的智慧被世人讚嘆，如同謹慎的君王所說的話。求解脫的人守護戒律也是這樣，想要得到解脫應當歸依佛，想要生於善道應當歸依戒律。安身立命的根本，戒律是第一位的良師益友。遇到惡友也不捨棄戒律也是這樣，想要自我利益直到死亡也不捨棄。如同女子以慚愧為世人的莊嚴，如同人以卓越的德行不諂媚為最佳，如同在梵行中見到柔和最為殊勝，如同想要大富大貴以不虛幻為根本，如同不放逸能帶來眾多功德。想要證得殊勝的佛法依靠觀察才能得到，如同親近善友，無論初中后時，期望學習的人，時間就像大海一樣不可逾越。如同眾生依靠大地而安住，依靠戒律來住持一切殊勝的佛法。如同水能夠滋潤一切種子，戒律能夠滋潤善法的種子，如同火能成根，如同風能使之分分開張，如同行。
【English Translation】 English version: In the world, there is mutual benefit and interaction. In short, all unprofitable matters and unlovable actions should be completely abandoned, and the mind should be transformed in accordance with the Dharma. Tenth, rejoice in one's own genuine meritorious deeds, speak openly and honestly, and ultimately chant praises to nourish the mind. If there is correction, banishment, punishment, dismissal, or sometimes expulsion, such unwholesome situations should be discarded, and one should dwell in wholesome situations, bringing corresponding benefits. Eleventh, use supernatural powers to show hells and other realms, denounce unwholesome deeds, and lead beings into the teachings of the Buddha, making them rejoice and gain unprecedented experiences. Furthermore, the Holy One Inexhaustible Intent spoke of sixty-seven kinds, namely, not causing harm to all beings, and so on. In addition, the Bodhisattva-pitaka Sutra extensively expounds the countless precepts of the Tathagatas (Buddhas).
Moreover, this precept has countless and boundless merits gathered together, and now only a small portion of these merits will be described. This is the precept called the 'Precept of a Home-Leaver'. Like a wealthy person who has little joy in the body, it increases in good Dharma like a mother, and can protect against evil Dharma like a father. Like a layperson who has wealth, all benefits can be achieved. The precept of a home-leaver is also like this, and correct guidance is also like this. Just as a person who acts uprightly will not decline, just as a good person's gratitude is complete, just as worldly people cherish their lives, and just as outstanding wisdom is praised by the world, like the words of a prudent king. A person seeking liberation who guards the precepts is also like this. If you want to attain liberation, you should take refuge in the Buddha; if you want to be born in a good realm, you should take refuge in the precepts. The foundation for securing oneself is that the precepts are the foremost good friend and teacher. Not abandoning the precepts even when encountering evil friends is also like this; wanting to benefit oneself, one should not abandon them until death. Like a woman who uses shame as adornment for the world, like a person who considers not being flattering as the best of outstanding virtues, like seeing gentleness as the most excellent in Brahmacharya (pure conduct), like wanting great wealth and nobility, taking non-illusion as the root, like non-negligence brings many merits. Wanting to attain supreme Dharma, one can attain it through observation, like being close to good friends, whether in the beginning, middle, or end. For those who aspire to learn, time is like the ocean, impossible to cross. Just as all beings rely on the earth to dwell, rely on the precepts to uphold all supreme Dharmas. Just as water can nourish all seeds, the precepts can nourish the seeds of good Dharma, like fire forming roots, like wind being able to separate and spread, like acting.
住物空為無障。欲證果人，戒如堅瓶、戒如寶藏，如隨所欲。𤛗得之牛如食資糧，如人因杖得行住等。如息依命、如命慧勝。如國有王人所依止，如軍有將，功德軍眾戒是統將。如婦女人一切樂行皆因夫主，如行道人所有資糧，若行天道戒是資糧。如曠野行主將善導，行善法者戒是前導。如大海船，若人方便渡生死海，以戒為船。如病大藥，煩惱病者戒為良藥。如戰鬥處所有器杖，共魔王戰以戒遮防。如潤親友不可得舍，戒是賢聖。如大闇中燈為照明，未來大闇以戒為燈。如過度河等因橋而渡，出三惡道諸方便中戒最為大。如清涼舍能離大熱，煩惱大熱戒能清涼。如怖畏者歸依健兒執刀杖者，畏惡道人戒是歸依。菩薩之人如住實家，善凡夫人如自己物。菩薩之人如住舍家，行道之人如所行道。菩薩之人如住家家，得果之人能為他說。菩薩之人如住慧家，不動之人平坦清凈。如諂舍直如貪舍施，如嫉心人舍不嫉心，如幻偽人心不觀察，如沉審人舍離高心，如謹慎人舍放逸過。如王有眼，無眼闇人非其境界。八聖道分解脫相應，不觀察人去之甚遠。如阿羅漢愛涅槃法，如人自愛。如佛出世次第善轉，如住正法則住果證。如佛世尊利益自他，如仆事主物時方處皆須相應。如人獲得須陀洹果則心安隱。如得良時造作不悔。如菩
薩愿終得解脫。如良善田種善種子生長廣收。如時方則因緣具足，智色愛樂自多受用。如善根熟則有勢力。如自善行自心歡喜。如人無罪，此世來世則無所畏。如勇健人所依正行，戒如正行善喜自修。如修慈者善心安樂，如修喜者心常慶悅，如修悲者心則正信，如修舍者心常隨順。四種正法如實諦信，如世間法障礙寂靜隨順樂行。如因聞故則得辯才。如巧語人則無所畏，如智明人則有名稱，如善語人不可破壞，如法順法能成就證，得明解脫正覺之人正道如幢。如有智人則能修禪，如伴修道，如健因緣則無所畏。如山饒寶饒功德寶，如海住處多饒。希有如來弟子，戒如大海，是入道行如信得果。如覺知者依道理行，雖曰無水猶能洗浴，無根莖葉而生香物。不穿不瑩，非金非寶非是真珠而是莊嚴，雖非境界而能生於後世樂報，世間人天修羅魔梵一切沙門婆羅門等之所讚歎。非因他樂，是得天道涅槃方便。如濟不邪無有泥溺離石得石，如是可渡渡信可濟。如財物等離種種過。如離過道資糧柴薪、水及水泉，正直不回不高不下，惡蟲蛇蝎青蠅蚊子寒熱賊等惡物離道。如不須犁不種不熟，饒種種田。雖無種樹無藥無林，而得美果味如甘露。不在高原不下濕生，非餘人作又無人穿，常新華鬘不幹不燥。如善冷水淋灌卻熱。雖不防護
【現代漢語翻譯】 現代漢語譯本 薩愿最終能夠得到解脫。就像在良田里播種好的種子，能夠生長並獲得豐收一樣。如果時機和條件都具備，那麼智慧、美貌和喜悅自然會得到充分的享受。就像善根成熟就會產生力量一樣。就像行善之人內心會感到歡喜一樣。如果一個人沒有罪過，那麼無論是在今生還是來世，都不會感到恐懼。就像勇敢強健的人所遵循的正道一樣，戒律就像正道，善行和喜悅需要自己去修習。就像修習慈心的人內心會感到安樂一樣，就像修習喜心的人內心常常充滿喜悅一樣，就像修習悲心的人內心會產生正信一樣，就像修習舍心的人內心常常隨順正法一樣。這四種正法是真實可信的，就像世間法能夠消除障礙，使人寂靜並隨順快樂的修行一樣。就像因為聽聞佛法而獲得辯才一樣。就像善於言辭的人不會感到畏懼一樣，就像聰明睿智的人會獲得名聲一樣，就像善於言語的人不會被擊敗一樣，就像遵循佛法的人能夠成就證悟一樣，獲得明智、解脫和正覺的人，他的正道就像旗幟一樣。就像有智慧的人能夠修習禪定一樣，就像有同伴一起修行一樣，就像有健康的身體和良好的因緣就不會感到畏懼一樣。就像山中蘊藏著豐富的寶藏一樣，也蘊藏著豐富的功德之寶。就像大海是住所，蘊藏著許多珍寶一樣。如來弟子是稀有難得的，戒律就像大海一樣，進入正道修行就像獲得果實一樣。就像覺悟的人遵循道理行事一樣，即使沒有水也能洗浴，沒有根莖葉也能產生香氣。不經過打磨，不是金子，不是寶物，也不是珍珠，卻能起到莊嚴的作用。雖然不是境界，卻能帶來後世的快樂果報，受到世間人、天人、阿修羅、魔、梵天以及一切沙門和婆羅門等的讚歎。不是因為他人的快樂，而是獲得天道和涅槃的方便。就像渡河的人不走邪路，沒有泥濘，離開石頭才能得到石頭一樣，這樣才能渡過河流，相信佛法才能得救。就像財富等能夠遠離各種過患一樣。就像遠離過患的道路需要資糧、柴薪、水和泉水一樣，正直不偏不倚，不高不低，惡蟲、蛇蝎、青蠅、蚊子、寒冷、盜賊等惡物都遠離道路。就像不需要犁地、播種和耕耘，就能獲得豐收一樣。雖然沒有種植樹木，沒有藥物，沒有森林，卻能獲得美味的果實，味道像甘露一樣。不在高原，也不在潮濕的地方生長，不是別人製作的，也沒有人穿鑿，卻能常保新鮮的花鬘，不幹枯也不凋謝。就像清涼的水能夠淋浴並消除熱惱一樣。雖然沒有防護 English version May all wishes ultimately lead to liberation. Just as good seeds planted in fertile soil grow and yield abundant harvests, so too, when the right time and conditions are met, wisdom, beauty, and joy are naturally enjoyed to the fullest. Just as mature roots generate strength, so too, the virtuous find joy in their own good deeds. If one is without sin, there is no fear in this life or the next. Like the righteous path followed by the brave and strong, discipline is like the righteous path, and goodness and joy are cultivated through self-practice. Just as those who cultivate loving-kindness find peace in their hearts, those who cultivate joy are always filled with delight, those who cultivate compassion have true faith, and those who cultivate equanimity are always in harmony with the Dharma. These four right dharmas are truly trustworthy, just as worldly dharmas can eliminate obstacles, bring peace, and facilitate joyful practice. Just as eloquence is gained through hearing the Dharma, the skillful speaker has no fear, the wise and intelligent are renowned, and the eloquent cannot be defeated. Just as following the Dharma leads to the attainment of enlightenment, the path of one who has attained wisdom, liberation, and perfect enlightenment is like a banner. Just as the wise can cultivate meditation, and just as there is companionship in practice, one who is healthy and has good conditions has no fear. Just as mountains are rich in treasures, they are also rich in the treasure of merit. Just as the ocean is a dwelling place abundant with rare treasures, the disciples of the Tathagata are rare and precious. Discipline is like the ocean, and entering the path is like obtaining fruit through faith. Just as the enlightened act according to reason, one can bathe even without water, and fragrance arises without roots, stems, or leaves. Unpolished, not gold, not jewels, not pearls, yet it is adornment. Though not a realm, it can bring happiness in future lives, praised by humans, gods, asuras, demons, Brahmas, and all shramanas and brahmins. Not because of the happiness of others, but it is a means to attain the path of heaven and Nirvana. Just as one who crosses a river avoids evil paths, mud, and stones to reach the other side, so too, one can cross the river of suffering and be saved through faith. Just as wealth can be free from various faults, the path free from faults requires provisions, firewood, water, and springs. It is straight, not crooked, neither high nor low, and evil creatures such as insects, snakes, scorpions, flies, mosquitoes, cold, heat, and thieves are far from the path. Just as one can reap a rich harvest without plowing, sowing, or cultivating, one can obtain delicious fruits that taste like nectar even without planting trees, medicine, or forests. It does not grow on high ground or in damp places, is not made by others, and no one has carved it, yet it is a garland that is always fresh, never dry or withered. Just as cool water can wash away heat, although without protection
【English Translation】 May all wishes ultimately lead to liberation. Just as good seeds planted in fertile soil grow and yield abundant harvests, so too, when the right time and conditions are met, wisdom, beauty, and joy are naturally enjoyed to the fullest. Just as mature roots generate strength, so too, the virtuous find joy in their own good deeds. If one is without sin, there is no fear in this life or the next. Like the righteous path followed by the brave and strong, discipline is like the righteous path, and goodness and joy are cultivated through self-practice. Just as those who cultivate loving-kindness find peace in their hearts, those who cultivate joy are always filled with delight, those who cultivate compassion have true faith, and those who cultivate equanimity are always in harmony with the Dharma. These four right dharmas are truly trustworthy, just as worldly dharmas can eliminate obstacles, bring peace, and facilitate joyful practice. Just as eloquence is gained through hearing the Dharma, the skillful speaker has no fear, the wise and intelligent are renowned, and the eloquent cannot be defeated. Just as following the Dharma leads to the attainment of enlightenment, the path of one who has attained wisdom, liberation, and perfect enlightenment is like a banner. Just as the wise can cultivate meditation, and just as there is companionship in practice, one who is healthy and has good conditions has no fear. Just as mountains are rich in treasures, they are also rich in the treasure of merit. Just as the ocean is a dwelling place abundant with rare treasures, the disciples of the Tathagata (the one who has thus come) are rare and precious. Discipline is like the ocean, and entering the path is like obtaining fruit through faith. Just as the enlightened act according to reason, one can bathe even without water, and fragrance arises without roots, stems, or leaves. Unpolished, not gold, not jewels, not pearls, yet it is adornment. Though not a realm, it can bring happiness in future lives, praised by humans, gods, asuras, demons, Brahmas, and all shramanas (ascetics) and brahmins (priests). Not because of the happiness of others, but it is a means to attain the path of heaven and Nirvana. Just as one who crosses a river avoids evil paths, mud, and stones to reach the other side, so too, one can cross the river of suffering and be saved through faith. Just as wealth can be free from various faults, the path free from faults requires provisions, firewood, water, and springs. It is straight, not crooked, neither high nor low, and evil creatures such as insects, snakes, scorpions, flies, mosquitoes, cold, heat, and thieves are far from the path. Just as one can reap a rich harvest without plowing, sowing, or cultivating, one can obtain delicious fruits that taste like nectar even without planting trees, medicine, or forests. It does not grow on high ground or in damp places, is not made by others, and no one has carved it, yet it is a garland that is always fresh, never dry or withered. Just as cool water can wash away heat, although without protection
不器仗鬥，不與財物不令怖畏而得樂具。常得富樂離諍斗處。如大寶山價直無量不出于海。過大眾畏、命畏、罰畏、不活畏、惡道等畏。如影隨身，此世後世常與身俱，此如是等種種功德戒相應故。
何故名聞？彼義今說。謂不善法寂靜相應。若不能爾，則非義語。修多羅等十二部經言語說法，是故名聞。聖無盡意說八十種，謂欲修行順心行等。以何義故，漏與不漏二種具足得一切智？不漏法者，彼義今說。智慧觀察唯一味故，如蜜蜂王。譬如蜂王，種種異物皆作一味。菩薩亦爾，漏與不漏二種具足，以智慧力皆為一味。又愿方便，令漏不漏二種具足得一切智。不漏之法，如《寶積經》佛言「迦葉！譬如諸方四維等處所有大河並及眷屬一切水聚，入大海已，彼一切水平等一味，所謂鹹味。如是。迦葉！菩薩如是以種種門，集諸善根愿菩提故，一切一味，所謂皆是一切智味」。
施戒聞等幾因緣者，彼義今說。施具足者二種因緣：一、離貧窮；二、得大富。戒具足者，二種因緣：一、離惡道；二、生善道。聞具足者，二種因緣：謂離愚癡、得大智慧。
又復菩薩三種具足，自他利益施攝眾生，攝眾生已令住戒聞。如是具足他利益行，自利成就阿耨多羅三藐三菩提。如是具足自利益行。
說三具
【現代漢語翻譯】 現代漢語譯本 不使用武器爭鬥，不通過給予財物或使人恐懼來獲取快樂的工具。常常能夠得到富足的快樂，遠離爭端和戰鬥的地方。就像巨大的寶山，價值無法估量，不會從海中消失。超越了對大眾的恐懼、對生命的恐懼、對刑罰的恐懼、對無法生存的恐懼以及對惡道的恐懼等等。就像影子跟隨身體一樣，今生來世常常與身體相伴，這是因為與這樣種種功德的戒律相應。
為什麼稱為名聞？其中的含義現在解釋。指的是與不善之法寂靜相應。如果不能這樣，就不是有意義的言語。修多羅（Sūtra，經）等十二部經的言語說法，因此稱為名聞。聖無盡意菩薩說了八十種，指的是想要修行順心之行等等。因為什麼緣故，有漏和無漏兩種法都具足才能獲得一切智？無漏法的含義現在解釋。因為用智慧觀察，只有一種味道，就像蜜蜂王一樣。譬如蜂王，將種種不同的東西都變成一種味道。菩薩也是這樣，有漏和無漏兩種法都具足，用智慧的力量都變成一種味道。又通過愿和方便，使有漏和無漏兩種法都具足，從而獲得一切智。關於不漏之法，如《寶積經》中佛說：『迦葉（Kāśyapa，佛陀十大弟子之一）！譬如各個方向四維等處所有的大河以及其附屬的一切水流，進入大海之後，所有這些水的味道都平等一致，就是鹹味。像這樣，迦葉！菩薩也像這樣通過種種方法，聚集各種善根，爲了菩提的緣故，一切都成為一種味道，就是一切智的味道』。
佈施、持戒、聽聞佛法等有幾種因緣呢？其中的含義現在解釋。佈施具足有兩種因緣：一是遠離貧窮；二是獲得大富。持戒具足有兩種因緣：一是遠離惡道；二是生於善道。聽聞佛法具足有兩種因緣：一是遠離愚癡，二是獲得大智慧。
菩薩還有三種具足，自己利益和利益他人，通過佈施來攝受眾生，攝受眾生之後使他們安住于持戒和聽聞佛法。這樣具足利益他人的行為，自己成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。這樣具足利益自己的行為。
宣說三種具足。
【English Translation】 English version Not using weapons for fighting, not acquiring instruments of pleasure through giving wealth or causing fear. Constantly obtaining abundant joy, staying away from places of strife and battle. Like a great treasure mountain, its value is immeasurable, and it will not disappear from the sea. Surpassing the fear of the masses, the fear of death, the fear of punishment, the fear of not being able to survive, and the fear of evil paths, and so on. Like a shadow following the body, it always accompanies the body in this life and the next, because it corresponds to precepts with such various merits.
Why is it called fame and hearing? The meaning of it will now be explained. It refers to corresponding with the tranquility of non-virtuous dharmas. If it cannot be like this, then it is not meaningful speech. The speech and teachings of the twelve divisions of scriptures such as Sūtra (Sūtra, Discourses of the Buddha), therefore, are called fame and hearing. The Holy Aksayamati (Aksayamati, Inexhaustible Wisdom) Bodhisattva spoke of eighty kinds, referring to wanting to cultivate actions that accord with one's mind, and so on. For what reason can both defiled and undefiled dharmas be fully possessed to attain omniscience? The meaning of undefiled dharmas will now be explained. Because of observing with wisdom, there is only one taste, like the queen bee. For example, the queen bee transforms various different things into one taste. Bodhisattvas are also like this, both defiled and undefiled dharmas are fully possessed, and with the power of wisdom, they are all transformed into one taste. Furthermore, through vows and skillful means, both defiled and undefiled dharmas are fully possessed, thereby attaining omniscience. Regarding undefiled dharmas, as the Buddha said in the Ratnakuta Sutra (Ratnakuta Sutra, Collection of Jewels Sutra): 'Kāśyapa (Kāśyapa, one of the Buddha's ten great disciples)! For example, all the great rivers in all directions, including the four intermediate directions, and all the collections of water belonging to them, after entering the great ocean, the taste of all these waters is equally the same, which is the salty taste. Likewise, Kāśyapa! Bodhisattvas also gather all kinds of good roots through various means, for the sake of Bodhi, everything becomes one taste, which is the taste of omniscience'.
How many causes and conditions are there for giving, keeping precepts, and hearing the Dharma? The meaning of it will now be explained. Fully possessing giving has two causes and conditions: first, being free from poverty; second, obtaining great wealth. Fully possessing keeping precepts has two causes and conditions: first, being free from evil paths; second, being born in good paths. Fully possessing hearing the Dharma has two causes and conditions: first, being free from ignorance; second, obtaining great wisdom.
Furthermore, Bodhisattvas have three kinds of completeness, benefiting themselves and benefiting others, using giving to gather sentient beings, and after gathering sentient beings, causing them to abide in keeping precepts and hearing the Dharma. Thus, fully possessing the actions of benefiting others, one achieves Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment) oneself. Thus, fully possessing the actions of benefiting oneself.
Speaking of three kinds of completeness.
足，何故初施、中戒、后聞？彼義今說。依漸次義，示現佛法如彼大海。譬如大海次第漸深，佛法亦爾，初說佈施、中戒、后聞。又復有義：在家菩薩食等施已，彼后時聞出家功德，聞已深信舍家出家，既出家已方得凈戒，以住戒故離世間業得無上聞，是故在後說聞具足。又復有義：上生次第，菩薩最初自他饒益是故行施。彼佈施已次行何者？如是思惟：世尊說戒及持戒人。復有何者次第相應？此則說聞。以要言之，施具足者，世尊示現檀波羅蜜；戒具足者，尸波羅蜜；聞具足者，忍、進、禪、慧波羅蜜爾。又復有義：施、戒示現福德具足聞智具足。又復有義：施戒具足示障礙道，聞具足者示無礙道。
三具足經論憂波提舍
【現代漢語翻譯】 現代漢語譯本：
足（滿足），為何最初是佈施、中間是持戒、最後是聽聞？現在解釋其中的含義。依據漸次的意義，佛法的示現就像那大海一樣。譬如大海是次第漸深的，佛法也是如此，最初說佈施，中間說持戒，最後說聽聞。又有一種含義：在家的菩薩佈施食物等等之後，在那之後聽聞出家的功德，聽聞之後深信不疑，捨棄家庭出家修行，既然出家之後才能得到清凈的戒律，因為安住于戒律的緣故，遠離世間的行業，得到無上的聽聞，因此在最後說聽聞是具足的。
又有一種含義：這是上生的次第，菩薩最初爲了自己和他人得到利益，所以施行佈施。在佈施之後接下來應該做什麼呢？如此思惟：世尊宣說了戒律以及持戒之人。還有什麼次第是相應的呢？這就是說聽聞。總而言之，佈施具足，世尊示現的是檀波羅蜜（Dānapāramitā，佈施波羅蜜）；持戒具足，示現的是尸波羅蜜（Śīlapāramitā，持戒波羅蜜）；聽聞具足，示現的是忍波羅蜜（Kṣāntipāramitā，忍辱波羅蜜）、精進波羅蜜（Vīryapāramitā，精進波羅蜜）、禪波羅蜜（Dhyānapāramitā，禪定波羅蜜）和慧波羅蜜（Prajñāpāramitā，智慧波羅蜜）。
又有一種含義：佈施、持戒示現的是福德具足，聽聞示現的是智慧具足。又有一種含義：佈施、持戒具足，示現的是障礙之道，聽聞具足，示現的是無障礙之道。
《三具足經論憂波提舍》
【English Translation】 English version:
'A足 (Zu, Fulfillment), why is it that initially there is giving, in the middle there is discipline, and finally there is hearing? The meaning of that will now be explained. According to the meaning of gradual sequence, the manifestation of the Buddha's teachings is like that great ocean. Just as the great ocean gradually deepens in sequence, so too is the Buddha's teaching; initially, giving is taught, in the middle, discipline is taught, and finally, hearing is taught. Furthermore, there is another meaning: after a lay Bodhisattva has given food and so on, later they hear of the merits of renouncing the household life; having heard, they deeply believe and renounce the household to go forth. Having gone forth, they then obtain pure precepts. Because they abide in the precepts, they are separated from worldly activities and obtain supreme hearing. Therefore, hearing is said to be complete at the end.
Furthermore, there is another meaning: this is the sequence of ascending rebirths. Initially, Bodhisattvas benefit themselves and others, therefore they practice giving. After giving, what should be done next? Thus contemplating: the World-Honored One spoke of precepts and those who uphold them. What other sequence is corresponding? This is said to be hearing. In short, with giving being complete, the World-Honored One demonstrates Dānapāramitā (檀波羅蜜, Perfection of Giving); with discipline being complete, Śīlapāramitā (尸波羅蜜, Perfection of Morality) is demonstrated; with hearing being complete, Kṣāntipāramitā (忍波羅蜜, Perfection of Patience), Vīryapāramitā (精進波羅蜜, Perfection of Diligence), Dhyānapāramitā (禪波羅蜜, Perfection of Meditation), and Prajñāpāramitā (慧波羅蜜, Perfection of Wisdom) are demonstrated.
Furthermore, there is another meaning: giving and discipline demonstrate the completeness of merit, while hearing demonstrates the completeness of wisdom. Furthermore, there is another meaning: giving and discipline being complete demonstrate the path of obstacles, while hearing being complete demonstrates the unobstructed path.
The Upadeśa on the Sutra on the Three Completenesses.