T30n1577_大丈夫論
大正藏第 30 冊 No. 1577 大丈夫論
No. 1577
大丈夫論捲上
提婆羅菩薩造
北涼沙門道泰譯
施勝品第一
敬禮等正覺 大悲哀世尊 因彼起正法 三界中真濟 眾中第一尊 無量功德藏 菩薩本所行 我當說少分 我今哀愍彼 開演妙施門 一切諸賢士 應當歡喜聽 菩薩行施時 大地皆震動 巨海涌眾寶 慧雲雨妙花 無心猶如是 況有情識者 菩薩施廣大 猶如虛空界 假使五通仙 充滿十方剎 聽聞猶尚難 況復分別說 無有地方所 而不以求施 凈水浸大地 無有不遍處 無有一切物 菩薩所未施 無有一眾生 不曾受施者 論者語大地 一切應禮汝 何故禮大地 菩薩行施處 菩薩一日施 種種眾雜物 辟支佛百劫 不能知邊際 所以不能知 大悲為施體 能成種智果 施因為最大 此是智者說 施能到彼岸 若一到彼岸 諸度悉具足 波羅蜜義者 名為和集聲 譬如多人處 名之為大眾 菩提之種子 能成大智果 一切眾事具 莫不由施成 施是生天道 出世之胞胎 無相施為妙 平等為最勝
【現代漢語翻譯】 現代漢語譯本 《大丈夫論》捲上 提婆羅菩薩造 北涼沙門道泰譯
施勝品第一
敬禮等正覺（Sammasambuddha，正等覺者），大悲哀世尊（世間尊者）！ 因為他的緣故，才有了正法（Dharma，佛法），是三界（Trailokya，欲界、色界、無色界）中真正的救濟。 在眾生中，您是最尊貴的，是無量功德的寶藏。 菩薩（Bodhisattva，立志成佛的修行者）最初所修行的，我將略說少分。 我今天哀憐眾生，開演微妙的佈施之門。 一切賢士，都應當歡喜聽聞。 菩薩行佈施的時候，大地都會震動。 巨大的海洋涌出各種寶物，智慧的雲朵降下美妙的鮮花。 沒有心識的事物尚且如此，更何況有情識的眾生呢？ 菩薩的佈施廣大，猶如虛空界一般。 假使有五神通的仙人，充滿十方剎土（Buddha-kshetra，佛土）， 聽聞都尚且困難，更何況分別解說呢？ 沒有哪個地方，不是用來求佈施的。 如同凈水浸潤大地，沒有不遍及的地方。 沒有哪一樣東西，是菩薩沒有佈施過的。 沒有哪一個眾生，不曾接受過佈施。 論者對大地說道，一切眾生都應該禮敬你。 為什麼禮敬大地呢？因為這是菩薩行佈施的地方。 菩薩一日所施捨的，是種種眾多的雜物。 辟支佛（Pratyekabuddha，緣覺）用一百劫的時間，也不能知道它的邊際。 之所以不能知道，是因為大悲心是佈施的本體。 能夠成就一切種智（Sarvajna，佛陀的智慧）的果實，佈施的因緣是最大的。 這是智者所說的，佈施能夠到達彼岸（Paramita，波羅蜜）。 如果一個到達彼岸，其他的度（Paramita，波羅蜜）都全部具足。 波羅蜜（Paramita）的意義，名為和合聚集的聲音。 譬如很多人聚集的地方，名為大眾。 菩提（Bodhi，覺悟）的種子，能夠成就大智慧的果實。 一切眾事都完備，沒有不是由佈施成就的。 佈施是生天的道路，是出世的胞胎。 無相的佈施最為微妙，平等的佈施最為殊勝。
【English Translation】 English version The Treatise on the Great Man, Volume 1 Composed by Bodhisattva Deva Translated by the Shramana Daotai of Northern Liang
Chapter 1: Excellence of Giving
Homage to the Sammasambuddha (Perfectly Enlightened One), the World Honored One (Lokanatha) of great compassion! Because of him, there is the Dharma (Buddhist teachings), the true salvation in the three realms (Trailokya: desire realm, form realm, formless realm). Among all beings, you are the most venerable, a treasury of immeasurable merits. The initial practices of a Bodhisattva (one who aspires to Buddhahood), I shall speak of a small portion. Today, I pity sentient beings and open the gate of wonderful giving. All virtuous ones should listen with joy. When a Bodhisattva practices giving, the earth trembles. Vast oceans surge with various treasures, and clouds of wisdom rain down wondrous flowers. Even inanimate things respond in this way, how much more so sentient beings? The Bodhisattva's giving is vast, like the realm of empty space. Even if there were immortals with five supernatural powers, filling the ten directions of Buddha-lands (Buddha-kshetra), Hearing about it would still be difficult, let alone explaining it in detail. There is no place that is not used for seeking alms. Like pure water soaking the earth, there is no place it does not reach. There is nothing that the Bodhisattva has not given away. There is no sentient being who has not received alms. The commentator says to the earth, 'All beings should pay homage to you.' Why pay homage to the earth? Because it is the place where the Bodhisattva practices giving. What the Bodhisattva gives away in a single day are various kinds of miscellaneous items. A Pratyekabuddha (Solitary Buddha) would not be able to know its limits even in a hundred kalpas (aeons). The reason for not being able to know is that great compassion is the essence of giving. Being able to achieve the fruit of all-knowing wisdom (Sarvajna, Buddha's wisdom), the cause of giving is the greatest. This is what the wise say: giving can reach the other shore (Paramita). If one reaches the other shore, all other perfections (Paramitas) are fully complete. The meaning of Paramita is called the sound of harmonious gathering. For example, a place where many people gather is called a great assembly. The seed of Bodhi (enlightenment) can achieve the fruit of great wisdom. All matters are complete, and none are not achieved through giving. Giving is the path to rebirth in the heavens; it is the womb of transcendence. Giving without attachment is the most subtle; giving with equality is the most supreme.
身及物皆施 無有所吝惜 一切處皆施 無有方所者 一切時皆施 無有不施時 於此四施中 心智常不動 如是行施者 名不思議施 若施一眾生 一切盡蒙樂 若不如是施 是名為欺誑 雖名施一人 是為施一切 所以名一切 大悲心普故 大悲所以普 為求種智故 施佛及羅漢 世名良福田 不悲平等施 是為最勝施 無量財寶施 不如暫止息 悲心施一人 功德如大地 為己施一切 得報如芥子 救一厄難人 勝餘一切施 眾星雖有光 不如一月明 眾生垢心重 所施恒為己 菩薩悲心施 如灰去眾穢 救濟慈悲施 普為群生類 如是慈悲施 功德無窮盡 如此微妙施 安樂諸眾生 貪求佛智慧 心無有厭足 如是悲心施 能除無明障 開導愚冥者 使得智慧眼 能滅諸結使 消伏老病死 施與悲心俱 眾生之甘露
施勝味品第二
大悲所起施 意願成菩提 如是知見人 能成一切施 如是一切施 終成一味智 大悲心為體 能起種種施 種種救眾生 得到于智處 能除諸愛結 及以無明垢 能令一切眾 悉皆得安樂 如是悲心施 誰不生愛樂
【現代漢語翻譯】 現代漢語譯本 將自己的身體和財物全部佈施出去，沒有絲毫的吝惜。 在任何地方都進行佈施，沒有固定的場所限制。 在任何時間都進行佈施，沒有不佈施的時候。 在這四種佈施中，心智始終保持不動搖。 像這樣實行佈施的人，稱為不可思議的佈施。 如果佈施給一個眾生，一切眾生都能得到快樂。 如果不是這樣佈施，那就是欺騙。 雖然名義上是佈施給一個人，實際上是佈施給一切眾生。 之所以說是佈施給一切眾生，是因為有廣大的慈悲心。 慈悲心之所以廣大普遍，是爲了追求一切種智（sarvajnatva）。 佈施給佛（Buddha）和阿羅漢（Arhat），世俗認為這是良好的福田。 不帶悲心的平等佈施，是為最殊勝的佈施。 用無量的財寶佈施，不如暫時止息，用悲心佈施給一個人，功德如大地般廣大。 爲了自己而佈施給一切眾生，得到的果報卻像芥子一樣微小。 救助一個身處厄難的人，勝過其餘一切佈施。 眾星雖然有光芒，不如一輪明月。 眾生的垢心很重，所以佈施常常是爲了自己。 菩薩（Bodhisattva）用悲心佈施，就像用灰燼去除污穢一樣。 救濟的慈悲佈施，是爲了普度所有的眾生。 像這樣的慈悲佈施，功德是無窮無盡的。 如此微妙的佈施，能使一切眾生得到安樂。 貪求佛的智慧，內心沒有厭倦滿足的時候。 像這樣的悲心佈施，能夠去除無明的障礙。 開導愚昧無知的人，使他們得到智慧的眼睛。 能夠滅除各種煩惱，消除降伏衰老、疾病和死亡。 佈施與悲心同在，是眾生的甘露。
施勝味品第二
由大悲心所發起的佈施，意願是成就菩提（Bodhi）。 像這樣認知的人，能夠成就一切佈施。 像這樣的一切佈施，最終成就一味智（ekarasajnana）。 以大悲心為根本，能夠發起種種佈施。 用種種方法救度眾生，使他們到達智慧的境地。 能夠去除各種愛慾的束縛，以及無明的污垢。 能夠使一切眾生，都得到安樂。 像這樣的悲心佈施，誰不會喜愛呢？
【English Translation】 English version Giving away one's body and possessions entirely, without any吝惜(linxi, stinginess). Giving in all places, without any fixed location. Giving at all times, without any time when not giving. Within these four types of giving, the mind remains constantly unwavering. One who practices giving in this way is called inconceivable giving. If one gives to a single sentient being, all beings will receive happiness. If one does not give in this way, it is called deception. Although nominally giving to one person, it is giving to all beings. The reason it is called giving to all beings is because of the universality of great compassion. The reason great compassion is universal is for the sake of seeking sarvajnatva (一切種智, all-knowing wisdom). Giving to Buddha (佛) and Arhat (羅漢), the world calls it a good field of merit. Impartial giving without compassion is the most excellent giving. Giving limitless treasures is not as good as temporarily ceasing and giving to one person with compassion, the merit is as vast as the earth. Giving everything for oneself yields a reward as small as a mustard seed. Rescuing one person in distress surpasses all other giving. Though the stars have light, they are not as bright as the moon. Sentient beings' defiled minds are heavy, so giving is always for oneself. A Bodhisattva's (菩薩) giving with compassion is like using ashes to remove filth. Compassionate giving for salvation is universally for all sentient beings. Such compassionate giving has endless merit. Such subtle giving brings peace and happiness to all sentient beings. Greedily seeking the Buddha's wisdom, the mind is never satisfied. Such compassionate giving can remove the obstacles of ignorance. Guiding the ignorant and unenlightened, giving them the eyes of wisdom. It can extinguish all fetters, subdue old age, sickness, and death. Giving accompanied by compassion is the nectar of sentient beings.
Chapter Two: Superior Taste of Giving
Giving arising from great compassion, the intention is to achieve Bodhi (菩提). One who knows and sees in this way can accomplish all giving. All such giving ultimately achieves ekarasajnana (一味智, one-flavored wisdom). With great compassion as its essence, it can initiate various kinds of giving. Saving sentient beings in various ways, leading them to the place of wisdom. It can remove all bonds of love and desire, as well as the defilements of ignorance. It can enable all sentient beings to obtain peace and happiness. Who would not love and rejoice in such compassionate giving?
大悲心所起 功德之施利 不能生愛樂 背離於救濟 是人為愛系 菩提甚難得 諸欲求佛者 愛樂施甘味 智人喜惠施 甘樂菩提味 深見三有過 涅槃味甚樂 速疾欲遠離 一念頃不住 又見於施樂 復過於涅槃 愛樂施自在 心則忘菩提 心既忘菩提 謂菩提難得 自觀樂施心 由悲眾生故 不覺施味樂 施有三樂味
一者求報施味。二者求解脫施味。三者求大悲心施味。此三種味者名增長樂味施。
施主體品第三
受者得無量珍寶心大歡喜。施者行少施時心大歡喜。過於受者百千萬倍。能如是施者是為第一行。
成就救濟者 飲大悲甘露 菩薩行此行 永除慳病老
菩薩悲心以施為體。世間眾生以結使為體。純以眾苦以為一味。為得樂故行悲心施。日以照明為用。月以清涼為性。菩薩以悲為體。智慧及財施安樂於一切。如從歌羅邏乃至老時十時差別雖至於老不捨嬰孩之相。菩薩虛渴施心救濟眾生亦不捨凡夫。離欲至於非想不離凡夫之相。菩薩不捨施心救濟眾生亦復如是。欲除施渴當飲大施之水。施渴暫息余渴不已。愛樂施故。一切眾生依食而存。大悲亦爾。依施而存。菩薩法身不依飲食而得存濟。大悲為食菩薩身存。
【現代漢語翻譯】 現代漢語譯本 由大悲心而生起的，是功德的佈施利益。 如果不能從中產生喜悅，那就背離了救濟眾生的本意。 這樣的人被愛慾所束縛，菩提（Bodhi，覺悟）很難獲得。 那些尋求成佛的人，應該喜愛佈施的甘甜滋味。 有智慧的人喜歡行善佈施，品嚐菩提的甘甜滋味。 深刻地認識到三界（Three Realms）的過患，涅槃（Nirvana，寂滅）的滋味才是最快樂的。 應該迅速地想要遠離三界，一念之間都不要停留。 如果又覺得佈施的快樂，超過了涅槃的快樂。 喜愛佈施的自在，內心就會忘記菩提。 內心既然忘記了菩提，就會認為菩提難以獲得。 自己觀察喜好佈施的心，是因為悲憫眾生的緣故。 沒有覺察到佈施的快樂滋味，佈施有三種快樂的滋味。
第一種是求回報的佈施滋味。第二種是求解脫的佈施滋味。第三種是求大悲心的佈施滋味。這三種滋味被稱為增長快樂滋味的佈施。
施主體品第三
接受佈施的人得到無量的珍寶，內心非常歡喜。佈施的人行少量佈施的時候，內心也非常歡喜，超過接受佈施的人百千萬倍。能夠這樣佈施的人，是第一等的修行。
成就救濟眾生的人，飲用大悲的甘露。 菩薩（Bodhisattva，菩薩）奉行這種行為，永遠去除慳吝的病和衰老。
菩薩以悲心為佈施的本體。世間的眾生以煩惱為本體，完全以眾多的痛苦作為唯一的滋味。爲了獲得快樂的緣故而行悲心佈施。太陽以照明為作用，月亮以清涼為性質。菩薩以悲心為本體，用智慧和財物佈施安樂給一切眾生。如同從歌羅邏（Kalala，受精卵）到衰老時有十個階段的差別，即使到了衰老也不捨棄嬰兒的形態。菩薩虛心渴求佈施，救濟眾生，也不捨棄凡夫的身份。離開慾望達到非想非非想處天，也不離開凡夫的形態。菩薩不捨棄佈施的心來救濟眾生也是這樣。想要去除佈施的渴求，應當飲用大布施的水。佈施的渴求暫時止息，其餘的渴求不能停止，因為喜愛佈施的緣故。一切眾生依靠食物而生存，大悲心也是這樣，依靠佈施而生存。菩薩的法身不依靠飲食而能夠存在，以大悲心為食物，菩薩的身體才能存在。
【English Translation】 English version That which arises from great compassion is the meritorious benefit of giving. If it cannot generate joy, it deviates from the intention of saving. Such a person is bound by love and desire, and Bodhi (覺悟, Enlightenment) is very difficult to attain. Those who seek to become Buddhas should cherish the sweet taste of giving. Wise people delight in giving alms, savoring the sweet taste of Bodhi. Deeply seeing the faults of the Three Realms (三界), the taste of Nirvana (寂滅, liberation) is the most joyful. One should quickly desire to leave the Three Realms, not dwelling for even a moment. If one also feels that the joy of giving surpasses the joy of Nirvana, Loving the freedom of giving, the mind will forget Bodhi. Once the mind forgets Bodhi, it will think that Bodhi is difficult to attain. Observe your own mind that delights in giving, because of compassion for sentient beings. Without realizing the joyful taste of giving, giving has three joyful tastes.
The first is the taste of giving for reward. The second is the taste of giving for liberation. The third is the taste of giving for great compassion. These three tastes are called giving that increases the taste of joy.
Chapter 3: The Essence of the Giver
The receiver obtains immeasurable treasures and their heart is greatly joyful. When the giver performs a small act of giving, their heart is also greatly joyful, exceeding the receiver's joy by hundreds of thousands of times. One who can give in this way is the foremost practitioner.
One who achieves the salvation of sentient beings drinks the nectar of great compassion. Bodhisattvas (菩薩) practice this conduct, forever removing the illness of stinginess and old age.
The Bodhisattva takes compassion as the essence of giving. Worldly beings take afflictions as their essence, purely taking the many sufferings as the only flavor. For the sake of obtaining joy, they practice giving with a compassionate heart. The sun uses illumination as its function, and the moon uses coolness as its nature. The Bodhisattva takes compassion as their essence, using wisdom and wealth to give peace and happiness to all beings. Just as there are ten stages of difference from Kalala (受精卵, zygote) to old age, even in old age, one does not abandon the form of an infant. The Bodhisattva humbly thirsts for giving, saving sentient beings, and does not abandon the status of an ordinary person. Leaving desire and reaching the realm of Neither Perception nor Non-Perception, one does not leave the form of an ordinary person. The Bodhisattva does not abandon the heart of giving to save sentient beings, and it is also like this. If you want to remove the thirst for giving, you should drink the water of great giving. The thirst for giving is temporarily quenched, but the remaining thirsts cannot be stopped, because of the love of giving. All sentient beings depend on food to survive, and great compassion is also like this, depending on giving to survive. The Bodhisattva's Dharma body does not depend on food to survive, but takes great compassion as food, and the Bodhisattva's body can survive.
悲心如火。欲施如饑。施與好食。菩薩樂與無有厭足。悲如大海施如沃焦。救濟心為水如沃焦吞流。欲向菩提以眾生為伴悲心為體。施無厭足如海吞眾流無有止息。
一切眾生來 各各索異物 菩薩皆施與 心無有疲惓 諸苦惱眾生 盡皆為除滅 設有未除者 心無有厭足
施主乞者增長品第四
有大悲者能處生死。種種施與滅眾生苦。若能如此善住生死。
福德善丈夫 悲心施惠手 拔貧窮淤泥 不能自出者
悲心為體能行大施滅眾生苦。如盛熱時興大雲雨。起大悲雲雨于施雹。摧破貧窮如壞山石。拯貧窮者無限齊施。令彼窮者永離貧苦。以大施雨普益一切。眾生貧窮永無住處。菩薩為救眾生修行施時。魔及眷屬皆生嫉妒愁憂苦惱。菩薩修行無量財施法施之時。慳貪嫉妒悉皆驚號莫不愁怖。
慈心端嚴身 悲心為千眼 施為金剛杵 菩薩如帝釋 悉皆能摧壞 貧窮阿修羅 菩薩悲心弓 種種施為箭 破貧窮怨賊 永無有住處 悲心堅固根 愛語以為莖 忍辱為枝條 佈施以為果 求者為鳥鹿 乞者如大風 能吹施果落 貧者得滿足 菩薩出時夜 慈心如滿月 凈施以為光 求如拘牟頭 以凈施光明 令彼得開
【現代漢語翻譯】 現代漢語譯本 悲心就像火焰一般熾熱，渴望佈施的心情如同飢餓一般強烈。給予他人美好的食物，菩薩樂於施捨，永不滿足。慈悲如同大海般深廣，佈施如同沃焦山（傳說中能吞噬河流的山）一般無盡。以救濟眾生的心為水，如同沃焦山吞噬河流。想要趨向菩提，就以眾生為伴侶，以悲心為根本。 佈施永不滿足，如同大海吞噬眾多的河流，永無止息。 一切眾生前來，各自索求不同的物品，菩薩都施捨給予他們，心中沒有疲憊厭倦。 對於那些受苦惱的眾生，菩薩盡力為他們消除苦難。即使還有未能消除苦難的，菩薩心中也沒有厭倦滿足。 施主乞者增長品第四 具有大悲心的人能夠在生死輪迴中利益眾生，通過各種佈施來滅除眾生的痛苦。如果能夠這樣安住于生死之中，那就是有福德的善良丈夫，擁有慈悲心腸和樂於施捨的手，能夠把那些陷在貧窮泥沼中、無法自拔的人拯救出來。 以悲心為根本，能夠行持廣大的佈施，滅除眾生的痛苦，就像盛熱的時候降下大片的雲雨。興起大悲的雲朵，降下佈施的冰雹，摧毀貧窮，如同摧毀山石。救助貧窮的人，給予無限的施捨，使他們永遠脫離貧困。用廣大的佈施之雨普遍利益一切眾生，使眾生的貧窮永遠沒有存留之地。菩薩爲了救度眾生而修行佈施的時候，魔及其眷屬都會生起嫉妒、憂愁和苦惱。菩薩修行無量的財施和法施的時候，慳吝和嫉妒都會驚恐號叫，沒有誰不感到愁苦怖畏。 以慈悲心莊嚴自身，以悲心作為千眼，以佈施作為金剛杵，菩薩就像帝釋天（佛教護法神）一樣，能夠摧毀貧窮的阿修羅（古印度神話中的一種惡神）。菩薩以悲心為弓，以各種佈施為箭，摧破貧窮的怨賊，使他們永遠沒有存留之地。悲心是堅固的根基，愛語是莖，忍辱是枝條，佈施是果實。前來索求的人如同鳥鹿，乞討者如同大風，能夠吹落佈施的果實，使貧窮的人得到滿足。菩薩出世的時候，夜晚也變得光明，慈心如同滿月，清凈的佈施如同月光，求施者如同拘牟頭花（一種在月光下開放的花），以清凈佈施的光明，使他們得以開放。
【English Translation】 English version Compassionate heart is like a burning fire, the desire to give is like a ravenous hunger. Giving good food, the Bodhisattva delights in giving without satiety. Compassion is as vast as the ocean, giving is like Vokajiao (a mythical mountain that swallows rivers). Taking the mind of saving beings as water, like Vokajiao swallowing streams. Wanting to move towards Bodhi, take sentient beings as companions, and compassion as the essence. Giving is never satisfied, like the sea swallowing many rivers, without ceasing. All sentient beings come, each asking for different things, the Bodhisattva gives them all, the mind without fatigue or weariness. For those suffering beings, all are eliminated as much as possible. Even if there are those not yet eliminated, the mind is without satiety. Chapter Four: Increase of Givers and Beggars One with great compassion can dwell in birth and death. Giving in various ways extinguishes the suffering of sentient beings. If one can dwell well in birth and death in this way, that is a blessed and virtuous person, with a compassionate heart and a generous hand, able to pull those who are trapped in the mud of poverty and unable to escape. Taking compassion as the essence, one can perform great giving, extinguishing the suffering of sentient beings, like great clouds and rain arising in hot weather. Raising clouds of great compassion, raining down hail of giving, destroying poverty like breaking mountain rocks. Rescuing the poor, giving unlimitedly, causing them to be forever free from poverty. Using the great rain of giving to universally benefit all beings, so that the poverty of beings has no place to dwell. When the Bodhisattva cultivates giving to save beings, demons and their retinues all give rise to jealousy, sorrow, and suffering. When the Bodhisattva cultivates limitless material giving and Dharma giving, stinginess and jealousy all cry out in alarm, and none are without sorrow and fear. Adorning the body with a compassionate heart, taking compassion as a thousand eyes, taking giving as a vajra (a diamond scepter), the Bodhisattva is like Indra (a Buddhist protector deity), able to destroy the poor Asuras (a type of demigod in ancient Indian mythology). The Bodhisattva takes compassion as a bow, and various givings as arrows, breaking the enemy of poverty, so that they have no place to dwell. Compassionate heart is a firm root, loving speech is the stem, patience is the branches, and giving is the fruit. Those who seek are like birds and deer, beggars are like a great wind, able to blow down the fruit of giving, so that the poor are satisfied. When the Bodhisattva appears, the night becomes bright, the compassionate heart is like a full moon, pure giving is like moonlight, those who seek giving are like Kumuda flowers (a type of flower that blooms in moonlight), using the light of pure giving, causing them to bloom.
敷
乞者既得滿足歡喜悅豫轉相施與亦如菩薩。施乞求者展轉相聞亦如菩薩。菩薩佈施流聞一切。諸貧窮者皆來歸向。如曠野樹行人熱時皆往歸趣。菩薩愛樂名勝得解脫。何以故。能使乞求者來使我得施福故。以施福故名得勝處。一切眾生皆來歸集。如是大士悉應敬禮。菩薩心喜即覺身輕。以此相故當知必有來乞求者。若有人來語菩薩言。有乞者來。菩薩歡喜即以財物而賞使者。菩薩即以余物而與乞者。見乞者來歡喜愛敬。求者言乞。作此語時懷憐愍心。若有乞者不知菩薩。
體性樂施。菩薩執手歡喜與語。猶如親友。壞彼不知使生知相。彼乞求者得財歡喜。傍人見之亦復歡喜。愿此救濟我者長存於世。此乃乞者真濟。菩薩見乞者時身心歡喜。面如滿月。使彼乞者歡喜悅豫如甘露涂心。菩薩和顏悅色用慈心眼視於前人如飲甘露。譬如有人盜竊他物至市賣之若得速售心大歡喜。菩薩得施乞者物時。心大歡喜復過於是。如巨富人多饒財寶千子具足隨意恣與愛念歡喜。不及菩薩于乞者心大歡喜。菩薩見乞者時心大歡喜。勝於他人見所親者。若見前人得多財寶。隨心恣意而自[矛*合]高。菩薩見之倍生歡喜若見乞者發言時。菩薩施渴心重。耳聞乞言如飲甘露。若聞乞言心生愛重無能壞者。若聞具足則壞其愛心。
【現代漢語翻譯】 現代漢語譯本 乞丐得到滿足，歡喜快樂，輾轉互相告知，也像菩薩一樣。佈施的菩薩，他的名聲流傳，一切眾生輾轉相聞，也像菩薩一樣。菩薩的佈施之名流傳到一切地方，所有貧窮的人都來歸向他，就像曠野中的樹，行人在炎熱的時候都前往歸附一樣。菩薩喜愛殊勝之名，從而得到解脫。為什麼呢？因為能讓乞求者前來，使我能夠得到佈施的福報。因為佈施的福報，所以名聲得到殊勝之處，一切眾生都來歸集。對於這樣的大士，都應當恭敬禮拜。菩薩心中歡喜，就覺得身體輕盈。因為這種相狀，應當知道必定有前來乞求的人。如果有人來告訴菩薩說：『有乞丐來了。』菩薩歡喜，就用財物賞賜報信的人。菩薩就用剩餘的財物給予乞丐。見到乞丐前來，歡喜愛敬。乞求者說出『乞求』二字時，菩薩懷著憐憫之心。如果有的乞丐不瞭解菩薩 體性是樂於佈施的。菩薩握住乞丐的手，歡喜地與他說話，就像對待親友一樣，破除他們的不瞭解，使他們生起了解之心。那些乞求者得到財物，歡喜不已，旁邊的人見了，也非常歡喜，愿這位救濟我們的人長存於世，這才是乞丐真正的救濟者。菩薩見到乞丐的時候，身心歡喜，面容如滿月一般，使那些乞丐歡喜快樂，就像用甘露塗抹在心上一樣。菩薩和顏悅色，用慈悲的眼神看著眼前的人，就像飲用甘露一樣。譬如有人偷竊他人的東西，拿到市場上去賣，如果能夠快速賣掉，心中會非常歡喜。菩薩得到佈施給乞丐的機會時，心中非常歡喜，甚至超過了前者。就像巨富之人，擁有眾多財寶，千子具足，隨意地給予他們，雖然愛念歡喜，也不及菩薩對於乞丐的心中那樣的大歡喜。菩薩見到乞丐的時候，心中非常歡喜，勝過其他人見到自己的親人。如果見到別人得到很多財寶，隨心所欲地使用，而自我[矛*合]高，菩薩見到這種情況，會更加歡喜。如果見到乞丐開口說話時，菩薩佈施的渴望之心更加強烈，聽到乞丐的言語，就像飲用甘露一樣。如果聽到乞丐的言語，心中生起愛重之心，沒有什麼能夠破壞它。如果聽到已經滿足，反而會破壞他的愛心。
【English Translation】 English version The beggar, having obtained satisfaction, rejoices and shares it with others, just like a Bodhisattva. The Bodhisattva who gives alms, his reputation spreads, and all beings hear of it, just like a Bodhisattva. The Bodhisattva's name for giving alms spreads everywhere, and all the poor come to him, just like a tree in the wilderness, where travelers seek refuge from the heat. The Bodhisattva loves a distinguished name and attains liberation. Why? Because it enables beggars to come, allowing me to gain the merit of giving. Because of the merit of giving, the name attains a distinguished place, and all beings gather. To such a great being, all should pay homage. The Bodhisattva's heart rejoices, and he feels his body lighten. Because of this sign, one should know that there will surely be those who come to beg. If someone comes and tells the Bodhisattva, 'A beggar has come,' the Bodhisattva rejoices and rewards the messenger with wealth. The Bodhisattva then gives the remaining wealth to the beggar. Seeing the beggar come, he rejoices and respects him. When the beggar utters the word 'beg,' the Bodhisattva has a compassionate heart. If some beggars do not understand the Bodhisattva, His nature is to delight in giving. The Bodhisattva holds the beggar's hand, joyfully speaks with him, as if with a close friend, dispelling their ignorance and causing them to understand. Those beggars, having obtained wealth, rejoice exceedingly, and those nearby, seeing it, also rejoice, wishing that this savior of ours may live long in the world, for this is the true savior of beggars. When the Bodhisattva sees a beggar, his body and mind rejoice, his face is like the full moon, making those beggars joyful and happy, as if their hearts were smeared with nectar. The Bodhisattva is gentle and kind, looking at the person before him with compassionate eyes, as if drinking nectar. For example, if someone steals something from another and sells it in the market, if he can sell it quickly, his heart will be very happy. When the Bodhisattva gets the opportunity to give to a beggar, his heart is very happy, even more so than the former. Just like a very rich man, possessing much wealth and having a thousand sons, giving to them as he pleases, although he loves and rejoices, it does not compare to the Bodhisattva's great joy in his heart for the beggar. When the Bodhisattva sees a beggar, his heart is very happy, more so than others seeing their relatives. If he sees others obtaining much wealth, using it as they please, and becoming arrogant, the Bodhisattva will rejoice even more. If he sees a beggar speaking, the Bodhisattva's desire to give becomes even stronger, hearing the beggar's words is like drinking nectar. If he hears the beggar's words, a heart of love and respect arises, and nothing can destroy it. If he hears that they are already satisfied, it will destroy his loving heart.
菩薩于乞求者常生愛念。若聞其足聲則壞其愛味。菩薩觀前受施福田。頗有共我等者遂見貪愛。眾生則與我等。所以者何。彼貪心無足我施心無厭。彼貪心者愛大施主。菩薩見多乞者亦深生愛敬。貪求者常求施主。欲乞施者常求乞者所欲與之。菩薩常與世人相乞者。皆就施者而乞。菩薩就乞者而施。乞者聞施者財物匱盡生大苦惱。菩薩求乞者不得之時心生憂惱復過於彼百千萬倍。于求乞者菩薩思惟。佛言求不得苦真復如是。菩薩于乞求者生難遭想。所以者何。若無乞者檀波羅蜜則不滿足。無上菩提則不可得。是故於乞求者深生悲惱。若有乞者無上菩提便為手執不難。菩薩聞乞者言與我與我心生歡喜。此今即便與我無上菩提。世間愚癡眾生若聞乞財則生輕慢不生愛敬。菩薩念言所以名為乞者。多是愚癡眾生以慳心故與作惡名。如是人者乃可名為施者。雖有財物復無施心。雖有財施心復無受者。若具足三事是大福德人。如有貧人得大寶藏心生恐懼。或王賊水火來見侵奪。遇值親友而語之言。我今為汝作諸方便令無喪失即大歡喜。菩薩得乞者以為善伴。心大歡喜亦復如是。菩薩悲心遍一切處。于彼乞者特生憐愍。菩薩悲心見乞者和顏悅色。使彼乞者生必得之想。乞者見菩薩顏色和悅之時。即生決定必得之想。菩薩見乞者時。
語言。汝來欲須何等隨意而取。安慰之言。善來賢者莫生恐怖。我當爲汝作依止處。如是種種安慰乞者。常以愛語使彼乞者心得清涼。種種財寶隨意而與。諸乞求者貪火熾盛。菩薩常以施乳滅貪求火。若能如是種種施者。名為生人。若不如是名為死人。受施者大得財物。餘人見之歡喜讚歎。菩薩爾時菩提之果如在掌中。悲心凈則施凈。若無悲心施不清凈。菩薩作是思惟。善調順意者敬悲心勝能使施凈。菩薩見貧窮者悲心極重。眾生極貧得菩薩施便成巨富。譬如有人得如意珠所欲皆得。諸貧窮者得值菩薩一切貧苦悉皆除滅。菩薩先行財施。次舍所親。又舍手足。復捨身命。如是漸漸次第而舍。菩薩往乞者所與其財寶。喚其乞者與其諸親。若乞者自來現求索相與其手足。若發言求索便捨身命。若不來者自往施之。有來求者尚捨身命。況復財物而不施與。菩薩成就悲心如自己體未曾舍離。見來求者。於己身所生於他想。菩薩身中生其惱熱。云何愚癡乃於我身生於他想。語乞者言。一切財物先皆與汝。都是汝物。汝今但取。云何言乞。諸求者言。何時見與。菩薩報言。我先於三界尊前發弘誓願。是時與汝。汝今云何方從我乞。菩薩發心愿一切眾生於我財物生己有想。如辛頭河飛鳥走獸往至其所隨意而飲無遮護者。與以不與先以
【現代漢語翻譯】 現代漢語譯本 語言：你來這裡想要什麼，隨意拿取。我用安慰的話語對他說：『善來賢者（指有德行的人），不要害怕。我將成為你的依靠。』菩薩就這樣用各種方式安慰乞討者，常用慈愛的話語使他們的內心感到清涼，並隨意給予他們各種財寶。那些乞求者貪婪的火焰非常旺盛，菩薩常用佈施的乳汁熄滅他們貪求的火焰。如果能夠像這樣進行各種佈施，這樣的人才稱得上是『活著的人』。如果不能這樣做，就如同『死去的人』。接受佈施的人得到大量的財物，其他人看到后都歡喜讚歎。菩薩在這個時候，獲得菩提（覺悟）的果實就像在掌握之中一樣容易。悲心清凈，佈施才能清凈。如果沒有悲心，佈施就不清凈。菩薩這樣思考：善於調伏自己的心意，並且懷有恭敬和悲憫之心，才能使佈施變得清凈。菩薩看到貧窮的人，悲憫之心就更加強烈。眾生非常貧困，得到菩薩的佈施，就能變得非常富有。譬如有人得到如意珠（能實現願望的寶珠），想要什麼就能得到什麼。那些貧窮的人遇到菩薩，一切貧困和苦難都能夠消除。菩薩先進行財物佈施，然後捨棄親人，又捨棄手足，最後捨棄自己的生命。像這樣逐漸地、依次地進行捨棄。菩薩前往乞討者所在的地方，把財寶給予他們，並告訴他的親人。如果乞討者親自前來，表現出求索的樣子，菩薩就把手足給予他們。如果乞討者開口求索，菩薩就捨棄自己的生命。如果沒有人來求，菩薩就自己前去佈施。有人來求，尚且捨棄自己的生命，更何況是財物而不佈施呢？菩薩成就了悲憫之心，就像自己的身體一樣，從未舍離。看到前來求助的人，就將自己的身體看作是別人的。菩薩的身體里產生苦惱和熱惱，心想：『怎麼這麼愚癡，竟然把我的身體看作是別人的呢？』於是對乞討者說：『一切財物先前都已經給你了，都是你的東西。你現在只管拿去，為什麼還要向我乞討呢？』那些乞討者說：『什麼時候給過我呢？』菩薩回答說：『我先前在三界（欲界、色界、無色界）的至尊（佛）面前發過弘大的誓願，那個時候就已經給你了。你現在為什麼還要向我乞討呢？』菩薩發願，希望一切眾生都認為我的財物是他們自己的。就像辛頭河（印度河）一樣，飛鳥走獸前往那裡，隨意飲用，沒有人遮攔和守護。給予或不給予，先要以......
【English Translation】 English version Language: You have come, what do you desire? Take whatever you please.' With words of comfort, I say: 'Welcome, virtuous one (referring to a person of virtue), do not be afraid. I shall be your refuge.' Thus, the Bodhisattva comforts beggars in various ways, often using loving words to bring coolness to their hearts, and freely gives them various treasures. The flames of greed in those who beg are very strong, and the Bodhisattva often uses the milk of generosity to extinguish their flames of desire. If one can give in such various ways, such a person can be called 'alive.' If one cannot do so, it is as if they are 'dead.' The recipient of the gift receives a great amount of wealth, and others who see it rejoice and praise. At this time, the Bodhisattva's attainment of the fruit of Bodhi (enlightenment) is as easy as having it in the palm of their hand. When compassion is pure, giving is pure. Without compassion, giving is not pure. The Bodhisattva thinks thus: Being skilled in taming one's own mind, and having a respectful and compassionate heart, can make giving pure. When the Bodhisattva sees poor people, their compassion becomes even stronger. When sentient beings are extremely poor and receive the Bodhisattva's generosity, they can become very wealthy. It is like someone who obtains a Cintamani jewel (a wish-fulfilling jewel), and can obtain whatever they desire. When those poor people encounter the Bodhisattva, all poverty and suffering can be eliminated. The Bodhisattva first gives material wealth, then gives up relatives, then gives up hands and feet, and finally gives up their own life. They give up gradually and sequentially in this way. The Bodhisattva goes to the place where the beggars are, gives them treasures, and tells their relatives. If the beggar comes personally and shows a begging appearance, the Bodhisattva gives them their hands and feet. If the beggar asks for it, the Bodhisattva gives up their own life. If no one comes to ask, the Bodhisattva goes to give. If someone comes to ask, they would give up their own life, let alone material possessions. The Bodhisattva has perfected compassion, like their own body, never abandoning it. Seeing those who come to ask for help, they regard their own body as belonging to others. The Bodhisattva's body generates distress and heat, thinking: 'How foolish, to regard my body as belonging to others?' Then they say to the beggar: 'All wealth has already been given to you, it is all yours. You may take it now, why do you still beg from me?' Those beggars say: 'When did you give it to me?' The Bodhisattva replies: 'I made a great vow before the most honored one (Buddha) in the three realms (desire realm, form realm, formless realm), at that time I already gave it to you. Why do you still beg from me now?' The Bodhisattva makes a vow, hoping that all sentient beings will think of my wealth as their own. Like the Sindhu River (Indus River), birds and beasts go there and drink freely, without anyone blocking or guarding it. Giving or not giving, first with...
舍離更不言與。亦復不生歡喜之心。何以故。先以與竟。以一切所舍使諸眾生皆當得樂。菩薩於一切眾生是走使者。一切眾生皆是施主。諸貧窮者心充足時。菩薩爾時檀波羅蜜悉得滿足。檀波羅蜜滿足之時知功德滿足。慳貪者見乞者時則背其面。修功德者見乞者時歡喜瞻視親近。乞者則得。菩薩施時見受施者展轉相施便生歡喜。一切眾生讚歎歡喜。菩薩聞其讚歎心大歡悅勝得解脫之樂。菩薩悲心施時。見一切眾生多得財寶充足快樂。諸眾生等得快樂已。而發願言。我當久處生死修諸功德不求解脫。菩薩既見眾生能久處生死心大歡喜。我今便為得現果報。設當不得菩提亦為具足。
勝解脫品第五
菩薩思惟。常所愛勝解脫者來覺悟我。彼來者不為財寶。為欲成就我大事故來。菩薩或為人王。修諸功德者來而白王言。有乞者來。王即念言。此言乞者乃是勝解脫來。我今得之。王自念言。我今不為貪著王位。為欲利益一切眾生。不應空居王位。應修施果滿足。而彼使者乃是覺悟我者。凡為乞者甚難為顏。心懷慚恥言色變異。菩薩即知其意而安慰言。若有所須隨意而求。乞者既得財物心大歡喜。施者受者二俱歡喜如涅槃樂。三有生死熾然大苦。菩薩處之如涅槃樂。何以故。為欲救濟諸眾生故。菩薩念言。悲眾生者
【現代漢語翻譯】 現代漢語譯本： 捨棄之後不再提起，也不會因此生起歡喜之心。為什麼呢？因為已經完成了佈施。通過捨棄一切，使所有眾生都能得到快樂。菩薩對於一切眾生來說是使者，一切眾生都是施主。當貧窮者內心感到滿足時，菩薩的檀波羅蜜（Dānapāramitā，佈施波羅蜜）就完全圓滿了。檀波羅蜜圓滿之時，就知道功德已經圓滿。慳貪的人見到乞討者時會背過臉去，而修功德的人見到乞討者時會歡喜地注視、親近。乞討者因此得到所需。菩薩佈施時，見到接受佈施的人輾轉相施，便生起歡喜心。一切眾生讚歎歡喜，菩薩聽到他們的讚歎，內心非常喜悅，勝過獲得解脫的快樂。菩薩以悲憫之心佈施時，見到一切眾生多得財寶，充足快樂。這些眾生得到快樂后，便發願說：『我應當長久地處於生死輪迴之中，修習各種功德，不求解脫。』菩薩見到眾生能夠長久地處於生死輪迴之中，內心非常歡喜，心想：『我現在就得到了現世的果報。即使不能證得菩提（Bodhi，覺悟），也已經具足了。』 勝解脫品第五 菩薩思惟：常常愛樂的勝解脫（Adhimukti，殊勝的解脫）來覺悟我。這位來者不是爲了財寶，而是爲了成就我的大事而來。菩薩有時作為人王，修習各種功德的人來稟告國王說：『有乞討者來了。』國王立刻想到：『說有乞討者來，這是勝解脫來了，我現在得到了它。』國王自己想：『我現在不是爲了貪戀王位，而是爲了利益一切眾生，不應該空居王位，應當修習佈施的果報，使之圓滿。』而那位使者是來覺悟我的人。凡是作為乞討者，很難有好臉色，內心懷著慚愧，臉色也隨之改變。菩薩立刻知道他的意思，便安慰他說：『如果有什麼需要的，隨意求取。』乞討者得到財物后，內心非常歡喜。佈施者和接受佈施者都感到歡喜，如同涅槃（Nirvana，寂滅）的快樂。三有（Tribhava，欲界、色界、無色界）生死熾盛，充滿大苦，菩薩處於其中卻如同涅槃的快樂。為什麼呢？爲了救濟各種眾生的緣故。菩薩心想：悲憫眾生的人
【English Translation】 English version: After giving, he does not speak of it again, nor does he generate a joyful mind. Why? Because the giving is already complete. By giving away everything, he enables all sentient beings to attain happiness. The Bodhisattva is a servant to all sentient beings, and all sentient beings are the benefactors. When the poor are content in their hearts, the Bodhisattva's Dānapāramitā (Perfection of Giving) is completely fulfilled. When the Dānapāramitā is fulfilled, he knows that the merit is complete. The miser turns his face away when he sees a beggar, while the one who cultivates merit looks upon the beggar with joy and approaches him. The beggar then obtains what he needs. When the Bodhisattva gives, he rejoices when he sees the recipients giving to each other in turn. All sentient beings praise and rejoice, and the Bodhisattva, hearing their praise, is greatly delighted, surpassing the joy of attaining liberation. When the Bodhisattva gives with a compassionate heart, he sees all sentient beings obtaining abundant wealth, contentment, and happiness. Having attained happiness, these sentient beings make the vow: 'I shall remain in Samsara (cycle of birth and death) for a long time, cultivating all kinds of merit, without seeking liberation.' Seeing that sentient beings are able to remain in Samsara for a long time, the Bodhisattva is greatly delighted, thinking: 'I have now obtained the present reward. Even if I do not attain Bodhi (Enlightenment), I am still complete.' Chapter Five: Victory of Liberation The Bodhisattva contemplates: 'The Adhimukti (Superior Liberation) that I have always loved has come to awaken me. This one who comes is not for wealth or treasures, but has come to accomplish a great matter for me.' The Bodhisattva may be a king, and one who cultivates various merits comes and reports to the king: 'A beggar has come.' The king immediately thinks: 'The one who speaks of a beggar coming is Adhimukti, and I have now obtained it.' The king thinks to himself: 'I am not attached to the throne, but desire to benefit all sentient beings. I should not occupy the throne in vain, but should cultivate the fruition of giving to its fulfillment.' And that messenger is the one who has come to awaken me. It is very difficult for a beggar to have a good countenance, harboring shame in his heart, and his expression changes accordingly. The Bodhisattva immediately understands his intention and comforts him, saying: 'If there is anything you need, ask for it freely.' Having obtained the wealth, the beggar is greatly delighted. The giver and the receiver are both delighted, like the joy of Nirvana (Liberation). The Tribhava (Three Realms) of Samsara are blazing with great suffering, but the Bodhisattva dwells in them as if in the joy of Nirvana. Why? For the sake of saving all sentient beings. The Bodhisattva thinks: 'The one who has compassion for sentient beings'
即是我解脫。以大施惠救濟眾生。眾生得樂即是我解脫。雖復大施若無悲心不名為施。若有悲心施即是解脫。菩薩思念。我于往昔三界尊前聞解脫極樂。我今已證。何以故。稱意而施即是解脫。若阿羅漢解脫樂與悲心所起施樂相似者。我則愛之。若不相似我則不愛。唯愛施樂以為解脫。悲心起施所得快樂無有比類。無悲心施解脫之樂百千萬分不得為喻。悲心起施所得喜樂。若當可以喻為喻。最為極大。是故不可為喻。
施主增長品第六
悲心起施能與眾生樂聚。如是施主與眾生樂者。勝於解脫名為最勝。施主成他樂。因修悲者於一切眾生得平等心。如是者名為檀越。不能如是施者名為乞者。若行施時使聞者悲泣。是名善施。若不如是不名善主。若行佈施能使受者子孫恣意受用歡喜讚歎名健施主。若乞而與不名施主。自往而與名善施主。若舍一切財物愛心而與不名施主。有悲心雖不與物名大施主。諸來求欲皆使隨意。使稱本望名善施主。不能稱彼本望雖復大富名貧窮者。富者雖與無悲愍心。名曰與不名施主。悲愍心施是名施主。若不食啖無有果報。施雖與不名為施。無悲心施雖與不名為施。有悲心者雖復不施名之為施。若求報施者名為施者。商賈之人亦可名施。若求報施果報猶尚無量。況有悲心不求報施果
【現代漢語翻譯】 現代漢語譯本：這就是我的解脫。以廣大的佈施恩惠救濟眾生。眾生得到快樂就是我的解脫。即使是廣大的佈施，如果沒有悲憫之心，也不能稱之為佈施。如果有了悲憫之心，佈施就是解脫。菩薩思念：我過去在三界至尊（指佛）面前聽聞解脫的極樂。我現在已經證得了。為什麼呢？因為隨順眾生心意的佈施就是解脫。如果阿羅漢的解脫之樂與悲心所產生的佈施之樂相似，我就喜愛它。如果不相似，我就不喜愛。我只喜愛佈施之樂，並以此為解脫。由悲心而產生的佈施所得到的快樂，是無可比擬的。沒有悲心的佈施所得到的解脫之樂，即使是百千萬分之一也不能與之相比。由悲心而產生的佈施所得到的喜樂，如果可以用比喻來形容，那將是最大的。所以，它是不可比喻的。
施主增長品第六
由悲心而產生的佈施能夠給予眾生快樂的聚集。像這樣給予眾生快樂的施主，勝過解脫，被稱為最殊勝。施主成就他人的快樂，因為修習悲心的人對一切眾生都能得到平等心。像這樣的人才被稱為檀越（施主）。不能這樣佈施的人，只能被稱為乞討者。如果行佈施時，能使聽聞者感動悲泣，這才是善的佈施。如果不能這樣，就不能稱為善主。如果行佈施，能使接受者的子孫隨意享用，歡喜讚歎，這才能稱為慷慨的施主。如果是被乞求才給予，不能稱為施主。自己主動給予，才能稱為善施主。如果捨棄一切財物，但沒有愛心而給予，也不能稱為施主。有悲憫之心，即使沒有給予財物，也能稱為大施主。對於所有前來求取的人，都能使他們如願以償，滿足他們的願望，才能稱為善施主。如果不能滿足他們的願望，即使再富有，也只能稱為貧窮的人。富有的人即使給予了財物，但沒有悲憫之心，也可以說沒有給予，不能稱為施主。有悲憫之心的佈施，才能稱為施主。如果不自己食用，就沒有果報。佈施了，也等於沒有佈施。沒有悲憫之心的佈施，即使給予了，也等於沒有給予。有悲憫之心的人，即使沒有佈施，也可以稱為佈施。如果爲了求回報而佈施，只能稱為施捨者。商人也可以被稱為施捨者。如果爲了求回報而佈施，果報尚且無量，更何況有悲憫之心而不求回報的果報呢？
【English Translation】 English version: This is my liberation. I liberate sentient beings with great generosity and kindness. The happiness of sentient beings is my liberation. Even great generosity is not called generosity if it lacks compassion. If there is compassion, then generosity is liberation. The Bodhisattva contemplates: In the past, before the World Honored One (Buddha) in the Three Realms, I heard of the ultimate bliss of liberation. Now I have attained it. Why? Because giving according to the wishes of sentient beings is liberation. If the joy of liberation of an Arhat is similar to the joy of giving arising from compassion, then I would cherish it. If it is not similar, then I would not cherish it. I only cherish the joy of giving as liberation. The joy obtained from giving arising from compassion is incomparable. The joy of liberation obtained from giving without compassion cannot be compared to even one hundred millionth part of it. The joy obtained from giving arising from compassion, if it could be described by a metaphor, would be the greatest. Therefore, it is beyond comparison.
Chapter Six: The Increase of Benefactors
Giving arising from compassion can bestow a gathering of joy upon sentient beings. A benefactor who gives joy to sentient beings in this way surpasses liberation and is called the most excellent. A benefactor fulfills the happiness of others because one who cultivates compassion attains equanimity towards all sentient beings. Such a person is called a Dānapati (benefactor). One who cannot give in this way can only be called a beggar. If, when giving, one causes the listener to weep with sorrow, this is called good giving. If it is not like this, one cannot be called a good master. If one gives in such a way that the recipient's descendants can freely enjoy, rejoice, and praise, this is called a generous benefactor. If one gives only when begged, one cannot be called a benefactor. Giving of one's own accord is called good giving. If one gives away all possessions but without love, one cannot be called a benefactor. One who has compassion, even if they do not give anything, is called a great benefactor. To fulfill the wishes of all who come seeking, to satisfy their desires, is called a good benefactor. If one cannot fulfill their desires, even if one is very wealthy, one is called poor. A wealthy person, even if they give, but without compassion, it can be said that they have not given, and they cannot be called a benefactor. Giving with compassion is called being a benefactor. If one does not eat oneself, there is no karmic reward. Giving, even if given, is as if not given. Giving without compassion, even if given, is as if not given. One who has compassion, even if they do not give, is called giving. If one gives seeking reward, one is called a giver. A merchant can also be called a giver. If one gives seeking reward, the karmic reward is still immeasurable, how much more so the karmic reward of one who has compassion and does not seek reward?
報何可稱計。若求報施唯可自樂。不能救濟徒自疲勞。悲心施者能有救濟。后得果時能大利益。貧窮者不如有財者。有財者不如能食。能食者不如能施者。悲心施者善一切眾生。富者應施。施者應悲。富者能施富得堅牢。施者能悲施得堅牢。修施者得富。修定者得解脫。修悲心者得無上菩提。果中最勝。
恭敬乞者品第七
菩薩思惟。因彼乞者得證菩提。我當以此菩提回與一切眾生。以報恩故。我今因施眾生得無比樂。因此樂故得成菩提。如此菩提我當施與乞者。我今因施乞者得於快樂勝解脫樂。因中施樂猶尚如是。況無上菩提。我當舍之施諸乞者。如是乞者其恩甚重無以可報。如此乞者乃能與我作大樂因。若以財寶不足報恩。當以所得無上菩提而施與之。以我福故。愿使乞者于將來世亦如我今成大施主。菩薩內自思惟。因於乞者得施快樂。使乞者得無上菩提為法施檀越。諸乞求者見菩薩大施。而問之言。為求何等而等行大施。菩薩各答言。我今不求人天果報聲聞涅槃。愿得無上菩提拔濟一切眾生。諸慳貪者而作念言。菩薩云何能行大施心不疲厭。菩薩答言。我師三界尊悲念一切眾生。我今無以報師恩故施無疲厭。一切之樂無勝解脫樂者。我愛眾生勝愛解脫。我以愛念眾生欲令得解脫故修種種施。若生死
【現代漢語翻譯】 現代漢語譯本：什麼樣的回報才算足夠呢？如果只是爲了施捨而施捨，那隻能讓自己快樂。不能救濟他人，只會徒勞。懷有悲憫之心的施捨才能真正救濟他人，將來得到果報時才能獲得巨大的利益。貧窮的人不如富有的人，富有的人不如能享用財富的人，能享用財富的人不如能佈施的人。懷有悲憫之心的佈施能利益一切眾生。富有的人應該佈施，佈施的人應該懷有悲憫之心。富有的人能佈施，他的財富就能變得堅固；佈施的人能懷有悲憫之心，他的佈施就能變得堅固。修習佈施的人能獲得財富，修習禪定的人能獲得解脫，修習悲憫之心的人能獲得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），這是果報中最殊勝的。
恭敬乞者品第七
菩薩（Bodhisattva，具有覺悟之心的人）思惟：因為這些乞討者，我才能證得菩提。我應當把這菩提回向給一切眾生，以此來報答他們的恩情。我現在因為佈施眾生而獲得無比的快樂，因為這快樂才能成就菩提。這菩提我應當施與乞討者。我現在因為佈施乞討者而獲得快樂，勝過解脫的快樂。在因地佈施的快樂尚且如此，更何況是無上菩提呢？我應當捨棄它，佈施給所有的乞討者。像這樣的乞討者，他們的恩情非常深重，沒有什麼可以用來報答。這樣的乞討者才能給我帶來巨大的快樂之因。如果用財寶來報答，不足以報答他們的恩情，應當用我所證得的無上菩提來施與他們。因為我的福德，愿乞討者在將來的世世代代也能像我今天一樣，成為偉大的施主。菩薩內心這樣思惟：因為乞討者，我才能獲得佈施的快樂，使乞討者獲得無上菩提，成為法施的檀越（Dānapati，施主）。那些乞討者看到菩薩如此大力的佈施，就問他說：『您是爲了求得什麼而如此大力地佈施呢？』菩薩分別回答說：『我現在不求人天果報，也不求聲聞（Śrāvaka，聽聞佛法而悟道者）的涅槃（Nirvana，寂滅），我願求得無上菩提，救拔一切眾生。』那些慳吝貪婪的人就想：『菩薩為什麼能行如此大的佈施，而心中不感到疲倦厭煩呢？』菩薩回答說：『我的老師是三界（Trailokya，欲界、色界、無色界）至尊，他悲憫一切眾生。我現在沒有什麼可以用來報答老師的恩情，所以佈施沒有疲倦厭煩。一切的快樂，沒有勝過解脫的快樂。我愛眾生勝過愛解脫。我因為愛念眾生，想要讓他們得到解脫，所以修習種種佈施。如果生死
【English Translation】 English version: What kind of reward can be considered sufficient? If one seeks reward through giving, it only brings personal joy. Without helping others, it's merely exhausting. Compassionate giving can truly aid others, and when the fruit ripens, it brings immense benefits. The poor are not as fortunate as the wealthy, the wealthy are not as fortunate as those who can enjoy their wealth, and those who can enjoy their wealth are not as fortunate as those who can give. Compassionate giving benefits all beings. The wealthy should give, and those who give should have compassion. When the wealthy give, their wealth becomes secure; when givers have compassion, their giving becomes secure. Those who cultivate giving gain wealth, those who cultivate meditation gain liberation, and those who cultivate compassion gain unsurpassed Bodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), the most excellent of all fruits.
Chapter 7: Respecting Beggars
The Bodhisattva (Bodhisattva, one who has the heart of enlightenment) contemplates: 'Because of these beggars, I am able to attain Bodhi. I shall dedicate this Bodhi to all beings, to repay their kindness. Now, because of giving to beings, I obtain unparalleled joy, and because of this joy, I can achieve Bodhi. This Bodhi I shall give to the beggars. Now, because of giving to the beggars, I obtain joy, surpassing the joy of liberation. If the joy of giving in the causal stage is like this, how much more so is unsurpassed Bodhi? I shall relinquish it and give it to all the beggars. Such beggars, their kindness is extremely profound, and there is nothing that can repay it. Such beggars are able to give me the cause of great joy. If I repay them with wealth and treasures, it is not enough; I should give them the unsurpassed Bodhi that I have attained. Because of my merit, may the beggars in future generations also become great benefactors like me today.' The Bodhisattva contemplates within himself: 'Because of the beggars, I obtain the joy of giving, enabling the beggars to obtain unsurpassed Bodhi, becoming Dānapati (Dānapati, patrons) of Dharma giving.' Those who beg, seeing the Bodhisattva giving so generously, ask him: 'What are you seeking that you give so generously?' The Bodhisattva answers them individually: 'I do not seek the rewards of humans or gods, nor do I seek the Nirvana (Nirvana, extinction) of Śrāvakas (Śrāvaka, one who attains enlightenment by hearing the Buddha's teachings). I wish to attain unsurpassed Bodhi to liberate all beings.' Those who are stingy and greedy think: 'How can the Bodhisattva give so generously without feeling tired or weary?' The Bodhisattva answers: 'My teacher, the Honored One of the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm), has compassion for all beings. Now, I have nothing to repay my teacher's kindness, so I give without weariness. Of all joys, there is none greater than the joy of liberation. I love beings more than I love liberation. Because I love and cherish beings, wanting them to attain liberation, I cultivate various kinds of giving. If birth and death'
不極苦者。我施終不求菩提。以生死苦故我施求菩提。拔生死苦者誰之所作。煩惱以業之所造作。使一切眾生以悲心為體常樂惠施。
施慳品第八
不念恩人無有悲心。若無悲心不能行施。若不施者不能濟渡眾生生死。無悲心者無復親友。有悲心者能有親友。計我者以愛為體。救濟者以悲為體。心有重愛無有知者。有重悲心者亦無能知。若不行施覆蔽悲心。如以畫石乃知真偽。若見苦厄者能行大施則知有悲心。慳心多者正使所親從乞則成怨憎。悲心多者假使怨家亦如親友。慳心多者雖施泥土重於金玉。悲心多者雖施金玉輕於草木。慳心多者喪失財寶心大憂惱。悲心多者雖有財寶無施處時心懷悲苦。復過於彼。舍財物者。凡有二種。一者命終時舍。二者佈施時舍。死時舍者。一切都舍無有毫釐至後世。佈施舍者。舍于少物得大果報。何有知者見此過患而不行施。若行施時令受者喜悅自亦喜悅。若人不能深生喜悅便自欺誑。若有乞者有所求索。為求有故施與少物心則歡喜。復有施者自往施與。不求果報而行大施。余有少許心中快樂不可為喻。設有美食若不施與而食啖者不以為美。設令惡食得行佈施。然後食者心中歡喜以為極美。若行施竟有餘自食。善丈夫者心生喜樂如得涅槃。無信心者誰信是語。設有美食有
饑者在前不能施與。是人食尚不能施與。況勝解脫能施與人。設令多有財物有來乞者。尚無施心。況施少物。不見是人于生死中有少樂處。適可住于涅槃。若人于大水邊不能以少水施與。生死之中苦惱無量。汝莫在中住。適可速入般涅槃。如有大水欲施人不以為難。如有悲心欲取涅槃亦不為難。世間糞土易得於水。慳貪之人聞乞糞土猶懷吝惜。況復財物。
財物施品第九
如有二人。一則大富。一則貧窮。有乞者來。如是二人俱懷苦惱。有財物者懼其求索。無財物者我當云何得少財物與之。如是二人憂苦雖同果報各異。悲惱念者生天人中受無量樂。慳貪者生餓鬼中受無量苦。若菩薩有悲愍心於前眾生便為具足。況復與少物。如人大富多有財寶。隨意而用心生歡樂。菩薩悲心念施憂惱過於是人百千萬倍。有悲心者無有財物。見人乞時不忍言無悲苦墮淚。見苦惱者不能墮淚。何得名為修行悲者。勝者設聞他苦尚不能堪忍。況複眼見他苦惱而不救濟者。無有是處。有悲心者見貧苦眾生無財可與。悲苦嘆息無可為喻。救眾生者見眾生受苦悲泣墮淚。以墮淚故知其心軟。菩薩體凈悉皆顯現。何以故。知其顯現。見苦眾生時眼中墮淚。以是故知菩薩其體凈軟。菩薩悲心猶如雪聚。雪聚見日則皆融消。菩薩悲心見苦眾生
【現代漢語翻譯】 現代漢語譯本：飢餓的人在面前，卻不能佈施食物。這樣的人，連自己吃的都捨不得佈施，更何況殊勝的解脫之道，又怎麼能施與他人呢？即使擁有很多財物，當有人來乞討時，尚且沒有佈施的心，更何況是佈施少量的東西。看不出這樣的人在生死輪迴中有任何快樂之處，只適合停留在涅槃的邊緣。如果有人在大河邊，卻吝嗇于施捨少量的水，那麼在生死輪迴中，苦惱將是無量的。你不要停留在這種狀態中，應該儘快進入般涅槃（Parinirvana）。如果擁有大量的水，想要施捨給他人，不應該覺得困難。如果擁有慈悲心，想要證得涅槃，也不應該覺得困難。世間的糞土容易得到，但慳吝貪婪的人，即使聽到有人乞討糞土，仍然心懷吝惜，更何況是財物呢？
財物施品第九
如果有兩個人，一個非常富有，一個非常貧窮。當有乞討者來時，這兩個人都感到苦惱。有財物的人害怕別人向他索取，沒有財物的人則想：『我該如何得到少許財物來佈施給他呢？』雖然這兩個人的憂愁和苦惱相同，但果報卻各不相同。懷有悲憫之心的人，死後會生到天界，享受無量的快樂。慳吝貪婪的人，會墮入餓鬼道，遭受無量的痛苦。如果菩薩對眾生懷有悲憫之心，那麼就已經具足了佈施的條件，更何況是佈施少量的財物呢？如果一個人非常富有，擁有大量的財寶，可以隨意使用，心中感到快樂。菩薩懷著悲憫之心，想到要佈施，所產生的憂愁和苦惱，超過了這個人百千萬倍。有悲憫之心的人，即使沒有財物，看到有人乞討時，也不忍心說沒有，悲傷痛苦地流下眼淚。看到受苦惱的人卻不能流下眼淚，怎麼能稱得上是修行悲心的人呢？殊勝的人，即使聽到他人的痛苦，尚且不能忍受，更何況親眼看到他人的苦惱而不去救濟呢？這是不可能的。有悲憫之心的人，看到貧窮困苦的眾生，沒有財物可以佈施，悲傷嘆息，無法用言語來形容。救助眾生的人，看到眾生遭受痛苦，悲傷哭泣，流下眼淚。因為流下眼淚，所以知道他的心柔軟。菩薩清凈的本體，完全顯現出來。為什麼呢？因為知道他的顯現。當看到受苦的眾生時，眼中會流下眼淚。因此，知道菩薩的本體是清凈柔軟的。菩薩的悲心，就像雪堆一樣。雪堆遇到陽光，就會融化消散。菩薩的悲心，見到受苦的眾生，也會如此。
【English Translation】 English version: One who is hungry cannot give. This person cannot even give away what they eat. How much more so can they give the supreme liberation to others? Even if they have much wealth, when a beggar comes, they still have no intention of giving. How much less will they give a small amount? It is not seen that such a person has any joy in the cycle of birth and death. They are only fit to dwell on the edge of Nirvana (Nirvana). If a person is by a great river and cannot give a little water, the suffering in the cycle of birth and death will be immeasurable. Do not dwell in this state; quickly enter Parinirvana (Parinirvana). If one has much water and wishes to give it to others, it should not be difficult. If one has compassion and wishes to attain Nirvana, it should not be difficult. Worldly dung is easy to obtain, but a miserly and greedy person, even upon hearing a request for dung, still harbors stinginess. How much more so with wealth?
Chapter 9: Giving of Wealth
If there are two people, one very rich and one very poor, and a beggar comes, both of these people feel distressed. The wealthy person fears that they will be asked for something, and the poor person thinks, 'How can I obtain a little wealth to give to them?' Although these two people have the same worries and distress, their karmic results are different. One who has thoughts of compassion will be born in the heavens and enjoy immeasurable happiness. One who is miserly and greedy will be born in the realm of hungry ghosts and suffer immeasurable pain. If a Bodhisattva (Bodhisattva) has compassion for sentient beings, then they are already complete. How much more so if they give a small amount of wealth? If a person is very rich and has much wealth, they can use it as they please and feel joy in their heart. The sorrow and distress that a Bodhisattva feels when thinking of giving with compassion exceeds that of this person by hundreds of thousands of times. One who has compassion, even if they have no wealth, cannot bear to say 'no' when they see someone begging, and they sorrowfully shed tears. How can one who does not shed tears when seeing suffering be called a practitioner of compassion? A superior person cannot even bear to hear of the suffering of others, how much less can they bear to see the suffering of others and not help them? This is impossible. One who has compassion, seeing poor and suffering beings with no wealth to give, sighs with sorrow, which is beyond description. One who saves sentient beings weeps with sorrow and sheds tears when seeing sentient beings suffering. Because they shed tears, it is known that their heart is soft. The pure essence of a Bodhisattva is fully revealed. Why? Because it is known that they are revealed. When seeing suffering beings, tears fall from their eyes. Therefore, it is known that the essence of a Bodhisattva is pure and soft. The compassion of a Bodhisattva is like a pile of snow. When a pile of snow meets the sun, it melts and dissipates. The compassion of a Bodhisattva is the same when seeing suffering beings.
。悲心雪聚故眼中流淚。菩薩有三時。一者見修功德人。以愛敬故為之墮淚。二者見苦惱眾生無功德者。以悲愍故為之墮淚。三者修大施時。悲喜踴躍亦復墮淚。計菩薩墮淚已來多四大海水。世間眾生舍于親屬悲泣墮淚。不及菩薩見貧苦眾生無財施時悲泣墮淚。菩薩入救眾生禪極樂心相應無盡寶藏自然而出。一切乞者自然而至。善丈夫者能以財物大施乞者。乞者得財物已亦行大施。菩薩能以財物施於眾生使其富足。以等悲心。聞乞者聲為之雨淚。乞者見菩薩雨淚。雖不言與當知必得。菩薩見乞者來時極生悲苦。乞者得財物時心生歡喜得滅悲苦。菩薩聞乞言時悲泣墮淚不能自止。乞者言足爾時方止。菩薩修行種種施已眾生滿足。便入山林修行禪定。云何滅除諸眾生三毒苦患。菩薩財物倍多無乞者可施。我今何為守之而住。今當舍之出家。
舍一切品第十
菩薩大有財物無有乞者。喚之不來菩薩思惟。故當斷諸結使無有來者。菩薩悲心。一切眾生眾苦圍繞。發願度諸眾生。菩薩諸有所索一切皆舍無物不與。欲求佛智最上救濟一切眾生。尊有勝悲心欲行救濟何物不捨。有悲心者為他故涅槃尚舍。況復捨身。捨身命財有何難也。舍財物者不如捨身。捨身者不如舍于涅槃。涅槃尚舍。有何不捨。悲心徹髓得自在悲。
【現代漢語翻譯】 現代漢語譯本：因悲憫之心如雪般堆積，菩薩眼中流出淚水。菩薩有三種流淚的時候：第一種是見到修行功德之人，因愛敬之心而流淚；第二種是見到受苦受難、沒有功德的眾生，因悲憫之心而流淚；第三種是修大布施時，悲喜交集，也會流淚。菩薩流淚的數量比四大海水還要多。世間眾生因為捨棄親屬而悲泣流淚，比不上菩薩見到貧苦眾生沒有財物可施時悲泣流淚。菩薩進入救度眾生的禪定，與極樂之心相應，無盡的寶藏自然涌現，一切乞討者自然而至。善良的丈夫能夠用財物大量佈施給乞討者，乞討者得到財物后也行大布施。菩薩能夠用財物佈施給眾生，使他們富足，以平等的悲心，聽到乞討者的聲音就為之流淚。乞討者見到菩薩流淚，即使菩薩沒有說給，也應當知道一定能得到。菩薩見到乞討者來時，極其悲傷痛苦；乞討者得到財物時，心中歡喜，悲傷痛苦得以消除。菩薩聽到乞討者說話時，悲泣流淚不能自止，乞討者說足夠了，那時才停止。菩薩修行種種佈施后，眾生得到滿足，便進入山林修行禪定，思考如何滅除眾生三毒（貪嗔癡）的苦患。菩薩的財物倍增，卻沒有乞討者可以佈施，心想：『我現在為何要守護這些財物而住？現在應當捨棄它們出家。』
第十品 舍一切
菩薩擁有大量的財物，卻沒有乞討者。即使呼喚，他們也不來。菩薩思惟：『應當斷除各種煩惱，這樣就不會有人來了。』菩薩心懷悲憫，一切眾生都被各種痛苦圍繞，發願要救度這些眾生。菩薩對於一切所求之物，都全部捨棄，沒有不給予的。爲了求得佛的智慧，最上等的救濟，救度一切眾生，擁有殊勝悲心的菩薩爲了救濟眾生，有什麼不能捨棄的呢？有悲心的人，爲了他人甚至連涅槃都可以捨棄，更何況是捨棄身體。捨棄身命財物有什麼困難呢？捨棄財物不如捨棄身體，捨棄身體不如捨棄涅槃。連涅槃都可以捨棄，還有什麼不能捨棄的呢？悲心深入骨髓，得到自在的悲心。
【English Translation】 English version: Because the heart of compassion gathers like snow, tears flow from the Bodhisattva's eyes. A Bodhisattva weeps at three times: first, when seeing someone cultivating merit, out of love and respect; second, when seeing suffering beings without merit, out of compassion; third, when practicing great giving, filled with both sorrow and joy, tears also fall. The tears shed by a Bodhisattva are more numerous than the waters of the four great oceans. The tears of worldly beings who weep for the loss of relatives do not compare to the tears of a Bodhisattva who weeps upon seeing impoverished beings with nothing to give. When a Bodhisattva enters the Samadhi of saving beings, corresponding with the bliss of the heart, endless treasures naturally emerge, and all beggars naturally arrive. A virtuous person is able to give generously to beggars with wealth, and the beggars, having received wealth, also practice great giving. The Bodhisattva is able to give wealth to beings, making them rich, and with equal compassion, sheds tears upon hearing the voices of beggars. When beggars see the Bodhisattva weeping, even if the Bodhisattva does not say 'I will give,' they should know that they will surely receive. When the Bodhisattva sees beggars coming, they feel extreme sorrow and suffering; when beggars receive wealth, their hearts are filled with joy, and their sorrow and suffering are extinguished. When the Bodhisattva hears the words of beggars, their weeping cannot be stopped until the beggar says 'It is enough.' After the Bodhisattva practices various kinds of giving and beings are satisfied, they enter the mountains and forests to practice meditation, contemplating how to eliminate the suffering of the three poisons (greed, hatred, and delusion) from all beings. The Bodhisattva's wealth increases many times over, but there are no beggars to give to, thinking, 'Why should I guard this wealth and remain here? Now I should abandon it and renounce the world.'
Chapter Ten: Abandoning All
The Bodhisattva has great wealth, but there are no beggars. Even when called, they do not come. The Bodhisattva thinks, 'I should cut off all afflictions, so that no one will come.' The Bodhisattva has a compassionate heart. All beings are surrounded by various sufferings, and they vow to save these beings. The Bodhisattva gives up everything that is asked for, giving everything without exception. In order to seek the wisdom of the Buddha, the highest salvation, and to save all beings, what is there that a Bodhisattva with supreme compassion would not give up in order to save beings? A compassionate person would even give up Nirvana for the sake of others, let alone giving up their body. What difficulty is there in giving up body, life, and wealth? Giving up wealth is not as good as giving up the body, and giving up the body is not as good as giving up Nirvana. If even Nirvana can be given up, what is there that cannot be given up? Compassion penetrates to the marrow, attaining the compassion of freedom.
作救濟者大菩薩施都無難也。是一切眾生最親與他作向樂因。悲者一切都舍離諸疲勞。一切眾生真濟。怨親平等身命尚與。何物不捨。一切眾生極重財利。樂愛命重於財物。一切眾生舍財為易捨命為難。菩薩舍一切財物歡喜。不如捨身命時得勝歡喜。種種施味悉知。以施為食。因之得存。與他樂者欲知施身氣味故施身。見他乞支體者心中歡喜勝於舍財歡喜。如樂施者得歡喜樂。不如菩薩捨身時得勝歡喜。閻浮提人乞財物者。無我福德故得乞身者來。舍財者財物由他或不稱意。捨身者我得自在。隨意舍與不由於他。此身不牢不定速朽之物。可愛念者可速疾取。諸食肉者語菩薩言。汝今以熱肉血施我。我當何以報恩。菩薩報言。若欲報恩者更語餘人。有悲心者能施身肉可往取之。若能如是便是報恩。語乞者言。汝今為我取不堅身。使我得堅牢身。汝恩極重。何以可報。未來世中捨身之果即用施汝。我為救濟一切眾生故舍于身命。捨身者得於法身。得法身者得一切種智。使一切眾生皆得此果。舍此身者得於法身。法身者能與一切眾生利樂。能如此思惟。云何不生喜樂速舍此身。菩薩捨身時作是思惟。我為眾生作親友者。我以度生死。應度一切眾生脫于生死。以是故我今捨身。菩薩作是思惟。我此捨身功德不屬悲眾生數。還以
【現代漢語翻譯】 現代漢語譯本：作救濟者的大菩薩施捨一切都無困難。他是一切眾生最親近的人，併爲他們創造快樂的原因。懷有悲心的人會捨棄一切，遠離所有疲勞。他是所有眾生真正的救濟者。他對怨敵和親人都平等，甚至願意捨棄自己的生命，還有什麼不能捨棄的呢？一切眾生都極其看重財利，喜愛和重視生命勝過財物。對一切眾生來說，捨棄財物容易，捨棄生命卻很難。菩薩捨棄一切財物時感到歡喜，但不如捨棄身命時獲得的殊勝歡喜。他深知各種佈施的滋味，以佈施為食，因此得以存活。爲了讓給予快樂的人知道佈施身體的滋味，所以佈施身體。看到有人乞求肢體時，心中產生的歡喜勝過捨棄財物時的歡喜。正如樂於佈施的人得到歡喜的快樂，不如菩薩捨棄身體時獲得的殊勝歡喜。閻浮提（Jambudvipa，指我們所居住的這個世界）的人乞求財物，因為我沒有福德，所以才有人來乞求身體。捨棄財物，財物由他人支配，或者不合心意。捨棄身體，我能得到自在，隨意捨棄，不受他人支配。這個身體不牢固，不穩定，是快速朽壞之物。可愛念的人可以快速取走它。那些吃肉的人對菩薩說：『你現在用熱肉和血佈施給我，我應當如何報答你的恩情呢？』菩薩回答說：『如果想要報恩，就去告訴其他人，有悲心的人能夠佈施身體的肉，可以去那裡取。如果能這樣做，就是報恩。』告訴乞求者說：『你現在為我取走這不堅固的身體，使我能夠得到堅牢的法身（Dharmakaya，佛的法性之身）。你的恩情極其深重，要如何報答呢？未來世中捨棄身體的果報就用來佈施給你。我爲了救濟一切眾生才捨棄身命。』捨棄身體的人能夠得到法身，得到法身的人能夠得到一切種智（Sarvajnatva，佛陀所證悟的對一切事物和現象的全面和徹底的知識）。使一切眾生都能得到這個果報。捨棄這個身體能夠得到法身，擁有法身的人能夠給予一切眾生利益和快樂。能夠這樣思惟，怎麼會不生起喜樂而快速捨棄這個身體呢？菩薩捨棄身體時這樣思惟：『我作為眾生的親友，我已經度脫生死，應當度脫一切眾生脫離生死。』因此我今天捨棄身體。菩薩這樣思惟：『我這次捨棄身體的功德不屬於悲憫眾生的範疇，還要用它來……』 現代漢語譯本：作救濟者的大菩薩施捨一切都無困難。他是一切眾生最親近的人，併爲他們創造快樂的原因。懷有悲心的人會捨棄一切，遠離所有疲勞。他是所有眾生真正的救濟者。他對怨敵和親人都平等，甚至願意捨棄自己的生命，還有什麼不能捨棄的呢？一切眾生都極其看重財利，喜愛和重視生命勝過財物。對一切眾生來說，捨棄財物容易，捨棄生命卻很難。菩薩捨棄一切財物時感到歡喜，但不如捨棄身命時獲得的殊勝歡喜。他深知各種佈施的滋味，以佈施為食，因此得以存活。爲了讓給予快樂的人知道佈施身體的滋味，所以佈施身體。看到有人乞求肢體時，心中產生的歡喜勝過捨棄財物時的歡喜。正如樂於佈施的人得到歡喜的快樂，不如菩薩捨棄身體時獲得的殊勝歡喜。閻浮提（Jambudvipa，指我們所居住的這個世界）的人乞求財物，因為我沒有福德，所以才有人來乞求身體。捨棄財物，財物由他人支配，或者不合心意。捨棄身體，我能得到自在，隨意捨棄，不受他人支配。這個身體不牢固，不穩定，是快速朽壞之物。可愛念的人可以快速取走它。那些吃肉的人對菩薩說：『你現在用熱肉和血佈施給我，我應當如何報答你的恩情呢？』菩薩回答說：『如果想要報恩，就去告訴其他人，有悲心的人能夠佈施身體的肉，可以去那裡取。如果能這樣做，就是報恩。』告訴乞求者說：『你現在為我取走這不堅固的身體，使我能夠得到堅牢的法身（Dharmakaya，佛的法性之身）。你的恩情極其深重，要如何報答呢？未來世中捨棄身體的果報就用來佈施給你。我爲了救濟一切眾生才捨棄身命。』捨棄身體的人能夠得到法身，得到法身的人能夠得到一切種智（Sarvajnatva，佛陀所證悟的對一切事物和現象的全面和徹底的知識）。使一切眾生都能得到這個果報。捨棄這個身體能夠得到法身，擁有法身的人能夠給予一切眾生利益和快樂。能夠這樣思惟，怎麼會不生起喜樂而快速捨棄這個身體呢？菩薩捨棄身體時這樣思惟：『我作為眾生的親友，我已經度脫生死，應當度脫一切眾生脫離生死。』因此我今天捨棄身體。菩薩這樣思惟：『我這次捨棄身體的功德不屬於悲憫眾生的範疇，還要用它來……』
【English Translation】 English version: The great Bodhisattva who acts as a savior has no difficulty in giving. He is the closest to all sentient beings and creates the cause of happiness for them. A compassionate person abandons everything and stays away from all fatigue. He is the true savior of all sentient beings. He is equal to enemies and relatives, and is even willing to give up his life. What is there that he cannot give up? All sentient beings value wealth and profit extremely highly, and love and cherish life more than wealth. For all sentient beings, it is easy to give up wealth, but difficult to give up life. When a Bodhisattva gives up all wealth, he feels joy, but it is not as great as the supreme joy he obtains when giving up his life. He knows the taste of all kinds of giving, and he takes giving as his food, and thus he is able to survive. In order to let those who give happiness know the taste of giving the body, he gives his body. When he sees someone begging for limbs, the joy that arises in his heart is greater than the joy of giving up wealth. Just as a person who enjoys giving obtains the joy of happiness, it is not as great as the supreme joy that the Bodhisattva obtains when giving up his body. People in Jambudvipa (the world we live in) beg for wealth, because I have no merit, so someone comes to beg for my body. Giving up wealth, the wealth is controlled by others, or it is not to one's liking. Giving up the body, I can obtain freedom, giving it up at will, not controlled by others. This body is not strong, unstable, and is a quickly decaying thing. Those who cherish it can quickly take it away. Those who eat meat say to the Bodhisattva: 'Now you give me hot meat and blood, how should I repay your kindness?' The Bodhisattva replies: 'If you want to repay the kindness, go and tell others, those who have compassion can give the flesh of their bodies, they can go there to take it. If you can do this, it is repaying the kindness.' Tell the beggar: 'Now you take away this impermanent body for me, so that I can obtain a firm Dharmakaya (the Dharma body of the Buddha). Your kindness is extremely deep, how can I repay it? The karmic result of giving up the body in the future will be used to give to you. I give up my life in order to save all sentient beings.' Those who give up the body can obtain the Dharmakaya, and those who obtain the Dharmakaya can obtain Sarvajnatva (the complete and thorough knowledge of all things and phenomena that the Buddha has realized). May all sentient beings obtain this karmic result. Giving up this body can obtain the Dharmakaya, and those who have the Dharmakaya can give benefit and happiness to all sentient beings. Being able to think in this way, how can one not generate joy and quickly give up this body? The Bodhisattva thinks in this way when giving up his body: 'As a friend to sentient beings, I have already crossed over birth and death, and I should liberate all sentient beings from birth and death.' Therefore, I give up my body today. The Bodhisattva thinks in this way: 'The merit of my giving up this body does not belong to the category of compassion for sentient beings, but also use it to...' English version: The great Bodhisattva who acts as a savior has no difficulty in giving. He is the closest to all sentient beings and creates the cause of happiness for them. A compassionate person abandons everything and stays away from all fatigue. He is the true savior of all sentient beings. He is equal to enemies and relatives, and is even willing to give up his life. What is there that he cannot give up? All sentient beings value wealth and profit extremely highly, and love and cherish life more than wealth. For all sentient beings, it is easy to give up wealth, but difficult to give up life. When a Bodhisattva gives up all wealth, he feels joy, but it is not as great as the supreme joy he obtains when giving up his life. He knows the taste of all kinds of giving, and he takes giving as his food, and thus he is able to survive. In order to let those who give happiness know the taste of giving the body, he gives his body. When he sees someone begging for limbs, the joy that arises in his heart is greater than the joy of giving up wealth. Just as a person who enjoys giving obtains the joy of happiness, it is not as great as the supreme joy that the Bodhisattva obtains when giving up his body. People in Jambudvipa (the world we live in) beg for wealth, because I have no merit, so someone comes to beg for my body. Giving up wealth, the wealth is controlled by others, or it is not to one's liking. Giving up the body, I can obtain freedom, giving it up at will, not controlled by others. This body is not strong, unstable, and is a quickly decaying thing. Those who cherish it can quickly take it away. Those who eat meat say to the Bodhisattva: 'Now you give me hot meat and blood, how should I repay your kindness?' The Bodhisattva replies: 'If you want to repay the kindness, go and tell others, those who have compassion can give the flesh of their bodies, they can go there to take it. If you can do this, it is repaying the kindness.' Tell the beggar: 'Now you take away this impermanent body for me, so that I can obtain a firm Dharmakaya (the Dharma body of the Buddha). Your kindness is extremely deep, how can I repay it? The karmic result of giving up the body in the future will be used to give to you. I give up my life in order to save all sentient beings.' Those who give up the body can obtain the Dharmakaya, and those who obtain the Dharmakaya can obtain Sarvajnatva (the complete and thorough knowledge of all things and phenomena that the Buddha has realized). May all sentient beings obtain this karmic result. Giving up this body can obtain the Dharmakaya, and those who have the Dharmakaya can give benefit and happiness to all sentient beings. Being able to think in this way, how can one not generate joy and quickly give up this body? The Bodhisattva thinks in this way when giving up his body: 'As a friend to sentient beings, I have already crossed over birth and death, and I should liberate all sentient beings from birth and death.' Therefore, I give up my body today. The Bodhisattva thinks in this way: 'The merit of my giving up this body does not belong to the category of compassion for sentient beings, but also use it to...'
養我功德法身。若心如是決定之時捨身無有難相。菩薩捨身所以不難。以當成法身故。是故歡喜。貪愛重者多得財時歡喜無量。不及菩薩捨身歡喜百千萬倍。菩薩以智慧悲心為體。為眾生故求於法身。菩薩捨身時樂勝於世人得轉輪聖王自在快樂。如剎利種若壞敵陣。能捨身命得生天上。捨身命時歡喜無量。菩薩以智慧悲心舍于身命時歡喜最勝。復過於彼。凡愚眾生為財利故在於敵陣舍于身命。成為解脫投巖赴火喪身無數。況復菩薩以智慧悲心為一切而不捨身命。愚癡眾生以愛著心為國土故舍于身命。菩薩智慧悲心為物而捨身命。何足為難。菩薩發誓愿時一切皆舍。雖有是語一切眾生實未得利。修行佈施爾時一切眾生得利益受用。菩薩捨身不足為難。知身無常苦空不凈。為眾生故而不捨離。是則為難。菩薩悲心為眾生捨身不足為難。樂舍無有厭足。此則為難。假設使一凡夫令返大地力不能就甚生憂惱。菩薩見苦眾生未度脫時。心懷悲惱復過於是。以悲心故。菩薩觀身輕於草土。為眾生捨身何足為難。若人為己身故一念中受不殺戒。是人命終必生天上。菩薩為眾生舍于身命。所有功德生死之中無有受處。唯至菩提乃能容受。菩薩若聞有人來乞身時。即時生念。我已久舍此身而不自取。方從我索必當謂我有慳惜心而試我耳。
【現代漢語翻譯】 現代漢語譯本 滋養我的功德法身（Dharmakāya，佛的法性之身）。如果內心如此堅定，捨棄身體就不會有困難的感受。菩薩之所以捨身不難，是因為將要成就法身。因此感到歡喜。貪愛深重的人得到很多財富時，歡喜無量，但比不上菩薩捨身時的歡喜百千萬倍。菩薩以智慧和悲心為根本，爲了眾生的緣故而追求法身。菩薩捨身時的快樂勝過世人得到轉輪聖王（cakravartin，統治世界的理想君王）的自在快樂。如同剎帝利（Kshatriya，古印度社會第二等級，武士）種姓的人衝破敵陣，能夠捨棄生命而得生天上，捨棄生命時歡喜無量。菩薩以智慧和悲心捨棄身命時，歡喜最為殊勝，超過前者。凡夫愚昧的眾生爲了財利，在敵陣中捨棄身命。爲了求解脫而跳崖赴火，喪失生命無數。更何況菩薩以智慧和悲心爲了利益一切眾生而不捨棄身命呢？愚癡的眾生以愛著之心爲了國土而捨棄身命，菩薩以智慧和悲心爲了眾生而捨棄身命，這有什麼困難的呢？菩薩發誓愿時，一切皆可捨棄。雖然有這樣的話，一切眾生實際上並未得到利益。修行佈施時，一切眾生才能得到利益和受用。菩薩捨身不足為難，因為知道身體是無常、痛苦、空虛、不凈的。爲了眾生的緣故而不捨離，這才是困難的。菩薩以悲心為眾生捨身不足為難，樂於施捨而沒有厭倦，這才是困難的。假設讓一個凡夫使大地返回原處，他沒有這個能力，會非常憂愁煩惱。菩薩見到受苦的眾生沒有被救度時，內心懷有的悲傷煩惱超過前者。因為悲心的緣故，菩薩看待身體輕如草土，爲了眾生捨棄身體有什麼困難的呢？如果有人爲了自己的身體，在一念之間受持不殺戒，這個人命終后必定生到天上。菩薩爲了眾生捨棄身命，所有的功德在生死輪迴中沒有可以承受的地方，只有到達菩提（bodhi，覺悟）才能容納承受。菩薩如果聽到有人來乞求身體時，立刻生起這樣的念頭：我早已捨棄此身，但自己沒有取用，現在才來向我索取，一定是認為我有慳吝之心而試探我吧。
【English Translation】 English version Nourishing my Dharmakāya (the body of the Dharma, the body of the Buddha's teachings and essence of being). If the mind is so determined, there will be no difficult feeling when giving up the body. The reason why it is not difficult for a Bodhisattva to give up the body is because they are about to achieve the Dharmakāya. Therefore, they rejoice. Those who are heavily attached to greed rejoice immeasurably when they obtain much wealth, but it is not comparable to the joy of a Bodhisattva giving up their body by a hundred thousand times. A Bodhisattva has wisdom and compassion as their essence, and seeks the Dharmakāya for the sake of sentient beings. The joy of a Bodhisattva giving up their body surpasses the worldly joy of obtaining the freedom of a Chakravartin (wheel-turning king, an ideal universal ruler). Like a Kshatriya (the warrior caste in ancient India) who breaks through enemy lines, they can give up their life and be reborn in the heavens, rejoicing immeasurably when giving up their life. When a Bodhisattva gives up their life with wisdom and compassion, their joy is the most supreme, surpassing the former. Foolish ordinary beings give up their lives in enemy lines for the sake of wealth and gain. They jump off cliffs and into fires to seek liberation, losing countless lives. How much more so would a Bodhisattva, with wisdom and compassion, not give up their life for the benefit of all beings? Foolish beings give up their lives for the sake of their country with attachment in their hearts. Bodhisattvas give up their lives for the sake of beings with wisdom and compassion. What difficulty is there in this? When a Bodhisattva makes a vow, they give up everything. Although there are such words, sentient beings have not actually received benefit. Only when practicing giving do all sentient beings receive benefit and enjoyment. It is not difficult for a Bodhisattva to give up their body, knowing that the body is impermanent, suffering, empty, and impure. It is difficult not to give it up for the sake of sentient beings. It is not difficult for a Bodhisattva to give up their body for the sake of sentient beings with compassion. It is difficult to be happy to give without being tired of it. Suppose one were to ask an ordinary person to return the earth to its original state, they would not have the ability and would be very worried and distressed. When a Bodhisattva sees suffering beings who have not been liberated, the sorrow and distress in their heart surpasses the former. Because of compassion, a Bodhisattva sees their body as light as grass and earth. What difficulty is there in giving up their body for the sake of sentient beings? If someone, for the sake of their own body, observes the precept of non-killing for a single moment, that person will surely be reborn in the heavens after death. The merit of a Bodhisattva giving up their life for the sake of sentient beings has no place to be received in the cycle of birth and death. Only upon reaching Bodhi (enlightenment) can it be contained and received. If a Bodhisattva hears that someone has come to beg for their body, they immediately think: 'I have long since given up this body, but I have not taken it for myself. Now that they come to ask me for it, they must think that I am stingy and are testing me.'
舍陰受陰品第十一
阿羅漢舍後邊身得涅槃樂。不及菩薩為眾生捨身時樂。阿羅漢得解脫。不如菩薩為眾生故受身時樂。菩薩生念我以不取涅槃為眾生故得受是身。是最為妙。菩薩念言。我捨身命用施。復更受身不入解脫。是為最勝。我樂聞如來濟度眾生功德。我得救眾生悲心氣味不取涅槃。甚愛樂此事。菩薩為眾生捨身施時。雖不證涅槃勝得涅槃者。以不得為眾生捨身氣味故。菩薩受是陰身極是大苦。如為眾生捨身時樂等無有異。世間凡人為貧窮病苦之所纏逼。不能捨離樂欲捨身。眾生厭患陰身不能救濟者欲速入涅槃。菩薩思惟涅槃甚樂。生死陰身極為大苦。我當代一切眾生受此陰身之苦使得解脫。阿羅漢身盡佛亦身盡。身盡雖同不能救濟。佛滅身為善。
捨身命品第十二
菩薩為一切種智故。大悲心為眾生故。捨身捨命得果報不空。若一切捨身不得果報名空捨身。菩薩捨身爲著財眾生欲使生羞恥故。菩薩為眾生捨身命者。易於慳貪者舍一團飯。菩薩舍于身命為慳貪者生其羞恥。菩薩所以施命為護他命故。何以故。他命即是我命。菩薩雖捨身命不濟他者。為觀陰身過故。為益眾生復更受身。若非大悲何有智者而樂陰身。若無大悲。施味者不能樂處生死。菩薩常樂行施。大悲自在隨受生死
【現代漢語翻譯】 現代漢語譯本 舍陰受陰品第十一
阿羅漢（Arhat，已證得涅槃的修行者）捨棄後世的身體，獲得涅槃（Nirvana，解脫）的快樂，但比不上菩薩（Bodhisattva，發願救度一切眾生的修行者）爲了眾生捨棄身體時的快樂。阿羅漢獲得解脫，不如菩薩爲了眾生的緣故接受身體時的快樂。菩薩生起這樣的念頭：『我不取涅槃，爲了眾生的緣故而接受這個身體』，這是最為美妙的。菩薩心想：『我捨棄身命用來佈施，再次接受身體而不進入解脫』，這是最為殊勝的。我樂於聽聞如來（Tathagata，佛的稱號之一）救度眾生的功德，我得到救度眾生的悲心氣味，不取涅槃，非常喜愛這件事。菩薩爲了眾生捨棄身體佈施時，即使不證得涅槃，也勝過得到涅槃的人，因為他們沒有得到為眾生捨棄身體的氣味。菩薩接受這個陰身（skandha，構成個體的五種要素）極其痛苦，但和爲了眾生捨棄身體時的快樂一樣沒有差別。世間的凡人被貧窮病苦所纏繞逼迫，不能捨棄享樂的慾望和身體。眾生厭惡陰身，不能救濟他人，想要快速進入涅槃。菩薩思惟涅槃非常快樂，生死陰身極為痛苦，我應當代替一切眾生承受這陰身的痛苦，使他們得到解脫。阿羅漢的身體終結，佛的身體也終結，身體終結雖然相同，但不能救濟眾生，佛的滅身是善的。
捨身命品第十二
菩薩爲了獲得一切種智（sarva-jnana，佛陀所具有的智慧），爲了以大悲心救度眾生，捨棄身體和生命，得到的果報不會落空。如果一切捨身都不能得到果報，那就是空捨身。菩薩捨棄身體是爲了讓貪著錢財的眾生感到羞愧。菩薩為眾生捨棄身命，比慳吝貪婪的人捨棄一團飯還要容易。菩薩捨棄身命是爲了讓慳貪的人產生羞恥心。菩薩之所以佈施生命，是爲了保護他人的生命。為什麼呢？因為他人的生命就是我的生命。菩薩即使捨棄身命不能救濟他人，也是爲了觀察陰身的過患，爲了利益眾生而再次接受身體。如果沒有大悲心，哪裡會有智者喜歡陰身呢？如果沒有大悲心，品嚐佈施的滋味的人就不能樂於處於生死輪迴之中。菩薩常常樂於實行佈施，以大悲心自在地隨業受生。
【English Translation】 English version Chapter Eleven: Abandoning the Skandhas and Accepting Skandhas
An Arhat (Arhat, one who has attained Nirvana) relinquishes the body of the subsequent life and attains the bliss of Nirvana (Nirvana, liberation), but it is not comparable to the joy a Bodhisattva (Bodhisattva, one who vows to save all sentient beings) experiences when sacrificing their body for the sake of sentient beings. An Arhat attains liberation, but it is not as joyful as a Bodhisattva accepting a body for the sake of sentient beings. A Bodhisattva generates the thought: 'I will not take Nirvana; I accept this body for the sake of sentient beings.' This is the most wonderful. A Bodhisattva thinks: 'I relinquish my body and life for the sake of giving, and I accept another body without entering liberation.' This is the most excellent. I delight in hearing the merits of the Tathagata (Tathagata, one of the titles of the Buddha) in saving sentient beings. I obtain the flavor of compassion for saving sentient beings and do not take Nirvana; I deeply love this matter. When a Bodhisattva sacrifices their body for the sake of sentient beings, even if they do not attain Nirvana, they surpass those who attain Nirvana because they have not obtained the flavor of sacrificing their body for sentient beings. A Bodhisattva accepting this skandha (skandha, the five aggregates that constitute an individual) body is extremely painful, but it is no different from the joy of sacrificing their body for the sake of sentient beings. Worldly ordinary people are entangled and oppressed by poverty, illness, and suffering, and they cannot relinquish the desire for pleasure and their bodies. Sentient beings detest the skandha body, cannot save others, and desire to quickly enter Nirvana. A Bodhisattva contemplates that Nirvana is very joyful, and the skandha body of birth and death is extremely painful. I shall bear the suffering of this skandha body on behalf of all sentient beings, enabling them to attain liberation. The body of an Arhat comes to an end, and the body of a Buddha also comes to an end. Although the ending of the body is the same, they cannot save sentient beings; the extinction of the Buddha's body is good.
Chapter Twelve: Sacrificing Body and Life
A Bodhisattva sacrifices their body and life for the sake of all-knowing wisdom (sarva-jnana, the wisdom possessed by the Buddha) and for the sake of saving sentient beings with great compassion; the resulting karmic reward is not in vain. If all sacrifices of the body do not result in karmic reward, then it is an empty sacrifice. A Bodhisattva sacrifices their body to cause shame in sentient beings who are attached to wealth. A Bodhisattva sacrificing their body and life for sentient beings is easier than a miserly and greedy person giving up a handful of rice. A Bodhisattva sacrifices their life to cause shame in miserly people. The reason a Bodhisattva gives their life is to protect the lives of others. Why? Because the lives of others are my life. Even if a Bodhisattva sacrifices their body and life without saving others, it is to observe the faults of the skandha body and to benefit sentient beings by accepting another body. If there were no great compassion, where would there be a wise person who delights in the skandha body? If there were no great compassion, those who taste the flavor of giving would not be happy to be in the cycle of birth and death. A Bodhisattva is always happy to practice giving, freely accepting birth and death according to their karma with great compassion.
身如涅槃樂。
現悲品第十三
菩薩悲心極大在於身中無有知者。菩薩捨身命時一切天人所以得知。菩薩悲心極以深大。遍一切眾生無有見者。以財施法施無畏施悉得知見。一切眾生身者無不是病無有知者。以三事故知其有病。何者為三。飲食衣服湯藥即是病相。菩薩悲心以三事得顯。何者為三。即是財法無畏施也。菩薩與一切眾生作樂。為滅一切眾生苦故舍身救之。菩薩不求果報視如芻草。菩薩大悲作種種方便。猶如乳聚以血施人易於世人以水用施。如菩薩昔日五處出血施諸夜叉鬼。踴躍歡喜無可為喻。為欲救濟一切諸眾生故。有餘人問菩薩言。大悲者有何氣味。能使舍血易於舍水。大悲心菩薩答言。以不求果報為他得樂故舍身命。何以故。樂無相為首入悲心樂。有人見菩薩大悲疑之為是悲體。以大施故知是悲體。世人生疑。為當悲來入菩薩身中菩薩往入悲中。菩薩捨身者一切所不能共。唯大悲者能。得一切種智時一切眾生所不能共。有大悲心為益眾生所欲皆得。無有難者決定得空。心欲利益眾生大悲常在心者。無上菩提便如在手中無異。得住無生忍者。能顯現陀羅尼得住十地。自在當知如佛。
法施品第十四
財施者人道中有百千萬。財施果報。能得法施。唯大悲者。能得法施財施果報
【現代漢語翻譯】 現代漢語譯本：身如涅槃（Nirvana）之樂。
現悲品第十三
菩薩的悲心極大，即使在自身中也沒有『知』的執著。菩薩捨棄身命時，一切天人之所以得知，是因為菩薩的悲心極其深廣，遍及一切眾生，卻沒有人能完全看見。通過財施、法施、無畏施，眾生都能得知並看見菩薩的悲心。一切眾生的身體，無一不是充滿病痛，卻很少有人自覺。通過三種現象可以知道身體有病：飲食、衣服、湯藥，這些都是病相的體現。菩薩的悲心通過三件事得以彰顯：即是財施、法施、無畏施。菩薩給予一切眾生快樂，爲了滅除一切眾生的痛苦而捨棄自身去救助他們。菩薩不求任何果報，視身外之物如草芥。菩薩以大悲心，運用種種方便法門。菩薩猶如乳汁匯聚，以血施捨給他人，比世人用水施捨還要容易。例如菩薩昔日五處出血施予夜叉（Yaksa）鬼，他們踴躍歡喜，無法用言語來比喻。這是爲了救濟一切眾生的緣故。有人問菩薩說：『大悲心有什麼樣的氣味，能使您捨棄血比舍棄水還容易？』大悲心的菩薩回答說：『因為不求果報，爲了他人得到快樂，所以捨棄身命。』為什麼呢？因為以『樂無相』為首，才能進入悲心之樂。有人見到菩薩的大悲，懷疑這就是悲的本體。因為菩薩的大施捨，才知道這就是悲的本體。世人產生疑問，是悲進入了菩薩的身中，還是菩薩進入了悲之中？菩薩捨棄自身，是所有人都不能做到的，只有具備大悲心的人才能做到。獲得一切種智（Sarvajnatva）時，也是一切眾生所不能共有的，因為有大悲心才能利益眾生，所希望的都能得到，沒有困難，必定能證得空性（Sunyata）。心中想要利益眾生，大悲心常在心中的人，無上菩提（Anuttara-samyak-sambodhi）就如同在手中一樣容易。證得無生法忍（Anutpattika-dharma-ksanti）的人，能夠顯現陀羅尼（Dharani），能夠安住於十地（Dasabhumi）。應當知道，這樣的人自在如佛一般。
法施品第十四
財施在人道中有百千萬種，財施的果報，能夠得到法施。只有具備大悲心的人，才能得到法施和財施的果報。
【English Translation】 English version: The body is like the bliss of Nirvana.
Chapter Thirteen: Manifesting Compassion
The Bodhisattva's compassion is immense, even within the body there is no attachment to 'knowing'. When a Bodhisattva relinquishes their life, all devas (gods) and humans know because the Bodhisattva's compassion is extremely profound and vast, pervading all sentient beings, yet no one can fully see it. Through generosity of wealth (Danas), Dharma (teachings), and fearlessness (Abhaya), all beings can know and see the Bodhisattva's compassion. The bodies of all sentient beings are invariably full of illness, yet few are aware. One can know the presence of illness through three signs: food, clothing, and medicine, these are manifestations of illness. The Bodhisattva's compassion is revealed through three acts: namely, generosity of wealth, Dharma, and fearlessness. The Bodhisattva gives happiness to all sentient beings, sacrificing their own body to save them in order to eradicate the suffering of all beings. The Bodhisattva seeks no reward, regarding worldly possessions as mere straw. The Bodhisattva, with great compassion, employs various skillful means. The Bodhisattva is like a gathering of milk, giving blood to others is easier than ordinary people giving water. For example, the Bodhisattva in the past gave blood from five parts of their body to the Yakshas (spirits), who rejoiced and were delighted beyond compare. This is for the sake of saving all sentient beings. Someone asked the Bodhisattva: 'What is the flavor of great compassion that makes it easier for you to give blood than to give water?' The Bodhisattva of great compassion replied: 'Because I seek no reward, but give up my life for the happiness of others.' Why? Because taking 'non-attachment to bliss' as the foremost, one can enter the bliss of compassion. Someone seeing the Bodhisattva's great compassion, suspects that this is the essence of compassion. Because of the Bodhisattva's great generosity, it is known that this is the essence of compassion. People wonder, does compassion enter the Bodhisattva's body, or does the Bodhisattva enter into compassion? The Bodhisattva's relinquishing of their body is something that not everyone can do, only those with great compassion can do it. Obtaining all-knowing wisdom (Sarvajnatva) is also something that all sentient beings cannot share, because having great compassion allows one to benefit sentient beings, and whatever is desired can be obtained, without difficulty, and one will surely attain emptiness (Sunyata). Those who desire to benefit sentient beings, and have great compassion constantly in their hearts, unsurpassed Bodhi (Anuttara-samyak-sambodhi) is as easy as holding something in their hand. Those who attain the patience with the unoriginated Dharma (Anutpattika-dharma-ksanti) can manifest Dharani (incantations), and can abide in the Ten Bhumis (stages of a Bodhisattva's path). Know that such a person is as free as a Buddha.
Chapter Fourteen: Generosity of Dharma
There are hundreds of millions of acts of generosity of wealth in the human realm, and the karmic reward of generosity of wealth can lead to generosity of Dharma. Only those with great compassion can obtain the karmic rewards of generosity of Dharma and wealth.
。後身得無量樂。悲者法施現證涅槃。樂施歡喜甘露滿足。菩薩悲一味。以是因緣無一剎那欲趣解脫。種種法施竟請諸聽法者。我得法施果時必受我請。菩薩時施名為欲施非根本施。成佛時施名根本法施。
佛智處虛空 大悲為密雲 法施如甘雨 充滿陰界池 四攝為方便 安樂解脫因 修治八正道 能得涅槃果
財施除眾生身苦。法施除眾生心苦。無量劫財施為得法施果。法施能與眾生無畏施。極厭患生死智者求涅槃。悲救眾生者求於法施。菩薩受錢財為修施故。修行施時為得法施。見眾生有二種貪愛愚癡。貪愛多者施財寶。愚癡多者施與其法。施財者為其作無盡錢財。施法者為得無盡智故。財施者為得身樂。法施者為得心樂。隨所化眾生所欲得義稱意。滿足稱之無疲惓意。得大功德法施歡喜。增益端正如秋滿月。常為眾生心眼不離。財施者為眾生所愛。法施者常為世間之所敬重。財施者與愚人所愛。法施者為智者所愛。財施壞財貧窮。法施壞功德貧窮者。此二種施誰不敬重。財施者能與現樂。法施者能與天道涅槃之樂。樂愛悲者能愛一切眾生。愛一切眾生即是愛己。阿羅漢舍于眾生入涅槃去。尚不為智者所愛。況苦眾生者誰當愛樂。常行惠施遠離十惡恭敬父母。若如是者是報我恩。若欲
續佛種者。當以悲心為首饒益於他。常能思念成就眾生事。
大丈夫論捲上 大正藏第 30 冊 No. 1577 大丈夫論
大丈夫論卷下
提婆羅菩薩造
北涼沙門道泰譯
發菩提心品第十五
施事已足為一切眾生親者。未曾一念不與悲心相應。菩薩悲心遍緣一切無不緣者。以悲心遍故。后成佛時得一切種智無有障礙。以悲心故。舍聲聞解脫髮菩提心。此初一念之心。唯佛知其邊量。況菩提行解脫樂。方初一念發菩提心。猶如大地金大地土不相方喻。初發心時以能凈諸結使招一切功德。菩提是發心果。為一切眾生求樂。菩薩發菩提心竟。未發願者問。解脫云何。以何因緣故問。以發心者如從解脫中來。是故問言。云何為解脫相為往到解脫故知為解脫來耶。已發願者答言。發菩提心時歡喜快樂猶如解脫。是故得知。欲供養一切佛者當發菩提之心。欲報佛恩者當發堅牢菩提之心。除發菩提心更無有法能至菩提。若無菩提心則不得佛果。若不得佛果則不能救度眾生。欲與一切眾生無量大樂當發菩提之心。何以故。菩提心者。是一切眾生樂因。一切諸色不離四大。一切樂事不離菩提心。怪哉。云何乃不畏生死之苦乃畏無畏菩提之心。若欲止息一切眾生苦者。無過發菩提之心。
【現代漢語翻譯】 現代漢語譯本： 『延續佛種的人，應當以慈悲心為首要，利益他人。經常能夠思念併成就眾生的事情。』
《大丈夫論》捲上 大正藏第 30 冊 No. 1577 《大丈夫論》
《大丈夫論》卷下
提婆羅（Deva）菩薩造
北涼沙門道泰譯
發菩提心品第十五
『已經充分施予，成為一切眾生的親人的人，未曾有一念不與慈悲心相應。菩薩的慈悲心普遍緣於一切眾生，沒有不緣的。因為慈悲心普遍的緣故，後來成佛時得到一切種智（Sarvākārajñāna），沒有障礙。因為慈悲心的緣故，捨棄聲聞（Śrāvaka）的解脫，發起菩提心（Bodhi-citta）。這最初一念的心，只有佛才能知道它的邊際和限量。更何況菩提行（Bodhisattva-caryā）和解脫的快樂呢？剛剛開始一念發起菩提心，就像大地上的金子和大地的泥土不能相比。最初發心的時候，能夠清凈各種煩惱，招感一切功德。菩提是發心的結果，爲了使一切眾生得到快樂。』菩薩發起菩提心完畢，還沒有發願的人問：『解脫是什麼？』因為什麼因緣而問？因為發心的人好像從解脫中來。所以問：『什麼是解脫的相狀？是爲了前往到達解脫，所以知道是從解脫而來嗎？』已經發愿的人回答說：『發起菩提心的時候，歡喜快樂就像解脫一樣。』所以可以得知，想要供養一切佛的人，應當發起菩提之心。想要報答佛恩的人，應當發起堅固的菩提之心。除了發起菩提心，再沒有其他方法能夠到達菩提。如果沒有菩提心，就不能得到佛果。如果不能得到佛果，就不能救度眾生。想要給予一切眾生無量的大快樂，應當發起菩提之心。為什麼呢？菩提心，是一切眾生快樂的原因。一切諸色不離四大（catvāri mahābhūtāni），一切快樂的事情不離菩提心。奇怪啊！為什麼竟然不畏懼生死的痛苦，反而畏懼無畏的菩提之心呢？如果想要止息一切眾生的痛苦，沒有比發起菩提心更好的了。
【English Translation】 English version: 『Those who continue the lineage of the Buddha should prioritize compassion and benefit others. They should constantly contemplate and accomplish the affairs of sentient beings.』
The Great Man Treatise, Volume 1 Taisho Tripitaka Volume 30, No. 1577, The Great Man Treatise
The Great Man Treatise, Volume 2
Composed by Bodhisattva Deva
Translated by Śrāmaṇa Dàotài of Northern Liang
Chapter Fifteen: On Generating the Bodhi-citta
『One who has fully given and become a relative to all sentient beings has never had a single thought that is not in accordance with compassion. The Bodhisattva's compassion universally encompasses all sentient beings, without exception. Because compassion is universal, when they later attain Buddhahood, they obtain all-knowing wisdom (Sarvākārajñāna) without obstruction. Because of compassion, they abandon the liberation of the Śrāvakas (Śrāvaka) and generate the Bodhi-citta (Bodhi-citta). Only the Buddha knows the extent and measure of this initial thought. How much more so the Bodhisattva-caryā (Bodhisattva-caryā) and the joy of liberation? Just beginning with the single thought of generating the Bodhi-citta is like comparing gold to earth, which cannot be compared. At the time of initial aspiration, one can purify all afflictions and attract all merits. Bodhi is the result of generating this aspiration, seeking happiness for all sentient beings.』 After the Bodhisattva has generated the Bodhi-citta, one who has not yet made vows asks: 『What is liberation?』 For what reason is this asked? Because one who has generated the aspiration seems to come from liberation. Therefore, they ask: 『What is the characteristic of liberation? Is it to go to liberation, so we know that it comes from liberation?』 One who has already made vows answers: 『When generating the Bodhi-citta, the joy and happiness are like liberation.』 Therefore, it can be known that those who wish to make offerings to all Buddhas should generate the Bodhi-citta. Those who wish to repay the Buddha's kindness should generate a firm Bodhi-citta. Apart from generating the Bodhi-citta, there is no other method to reach Bodhi. If there is no Bodhi-citta, one cannot attain Buddhahood. If one cannot attain Buddhahood, one cannot save sentient beings. Those who wish to give limitless great joy to all sentient beings should generate the Bodhi-citta. Why? The Bodhi-citta is the cause of happiness for all sentient beings. All forms do not depart from the four great elements (catvāri mahābhūtāni), and all joyful things do not depart from the Bodhi-citta. How strange! Why are they not afraid of the suffering of birth and death, but instead fear the fearless Bodhi-citta? If one wishes to stop the suffering of all sentient beings, there is nothing better than generating the Bodhi-citta.
發菩提心者是初止息因。初止息得無上止息。得財寶利不如得功德利。得功德利不如得智慧利。得智慧利不如得菩提心利。若放逸廢忘不念菩提心者。如禽獸無異。汝今云何不發悲心。當知悲心者即是大菩提。欲趣向佛智應發菩提之心。為結使所障者不能發解脫之心。為業報障者不能發菩提之心。云何邪趣。云何正趣。為有愛所牽以四空為解脫者名為邪趣。發菩提心修八正道名為正趣。為得富報者修行于施。為得樂報者修行悲心。為欲救濟安樂眾生者當堅發菩提之心。不修福者有三事難得。一者不得親近善友。二者不能悲心厭離。三者不能敬尚佛慧。未發菩提心者應當發心。若發菩提心者得一切種智。
功德勝品第十六
有人等以財物施一福田。心不同故得報有種種。有得三有樂者。有得寂滅樂者。有得利他樂者。思愿勝故得報不同。以愛心作福者受報時愚闇。悲心修福者受果時得於智慧。不敗壞菩提心為饒益眾生作福者。當知此福為福中最勝。其餘修福名相似福非第一福。修一味智慧。當知此福為最第一。饒益世間故三寶種不斷。知業知果知歸依佛慈悲。計我行福如行惡者甚可慚愧。善丈夫者見人天世間無救。終不為己修福。生死中苦尚不可聞。況複眼見。眾生受身極可患厭。云何為我修福作業悲者所
【現代漢語翻譯】 現代漢語譯本 發起菩提心是最初止息煩惱的原因。最初的止息能獲得無上的止息。獲得財寶利益不如獲得功德利益。獲得功德利益不如獲得智慧利益。獲得智慧利益不如獲得菩提心利益。如果放逸、廢弛、忘記不憶念菩提心，就和禽獸沒有區別。你現在為什麼不發起悲心呢？應當知道悲心就是大菩提。想要趨向佛的智慧，應當發起菩提之心。被煩惱結使所障礙的人，不能發起解脫之心。被業報所障礙的人，不能發起菩提之心。什麼是邪趣？什麼是正趣？被愛慾所牽引，以四空定為解脫的人，這叫做邪趣。發起菩提心，修習八正道，這叫做正趣。爲了獲得財富的果報而修行佈施。爲了獲得安樂的果報而修行悲心。爲了想要救濟安樂一切眾生，應當堅定地發起菩提之心。不修福德的人有三件事難以獲得：一是不能親近善友，二是不能生起悲心和厭離心，三是不能敬重和嚮往佛的智慧。沒有發起菩提心的人應當發起菩提心。如果發起菩提心，就能獲得一切種智（sarvākārajñāna，對一切事物和一切道理的徹底的、無遺的認知）。
功德殊勝品第十六
有人用財物佈施給一個福田（puṇyakṣetra，指值得佈施的對象，如佛、僧等），因為發心不同，所以得到的果報也有種種不同。有的得到三有（trayo bhava，欲界、色界、無色界）的快樂，有的得到寂滅的快樂，有的得到利益他人的快樂。因為思惟和願望殊勝的緣故，得到的果報也不同。以愛心造福的人，在受報的時候會愚昧昏暗。以悲心修福的人，在結果的時候能夠得到智慧。不破壞菩提心，爲了饒益眾生而造福的人，應當知道這種福德是福德中最殊勝的。其餘的修福，名稱相似，但不是第一等的福德。修習一味的智慧，應當知道這種福德是最第一的。因為饒益世間的緣故，三寶（triratna，佛、法、僧）的種子才不會斷絕。知道業，知道果報，知道歸依佛的慈悲。認為我所做的福德和所做的惡業一樣，實在令人慚愧。善良的人看到人天世間沒有救護，始終不為自己修福。生死中的痛苦尚且不能聽到，更何況親眼看見。眾生所受的身體極其令人厭惡，怎麼能爲了自己而修福作業呢？悲心之人所...
【English Translation】 English version Generating the Bodhicitta (awakening mind) is the initial cause for ceasing suffering. The initial cessation leads to the supreme cessation. Gaining wealth and benefits is not as good as gaining the benefits of merit. Gaining the benefits of merit is not as good as gaining the benefits of wisdom. Gaining the benefits of wisdom is not as good as gaining the benefits of Bodhicitta. If one is negligent, forgetful, and does not remember Bodhicitta, they are no different from birds and beasts. Why do you not generate compassion now? Know that compassion is the great Bodhi (awakening). If you want to approach the wisdom of the Buddha, you should generate the mind of Bodhi. Those who are obstructed by afflictions (kleśa) cannot generate the mind of liberation. Those who are obstructed by karmic retribution cannot generate the mind of Bodhi. What is a wrong path? What is a right path? Being drawn by love and considering the Four Formless Realms (catu-arūpa-dhātu) as liberation is called a wrong path. Generating the mind of Bodhi and cultivating the Eightfold Noble Path (āryāṣṭāṅgamārga) is called a right path. Those who cultivate giving (dāna) to gain wealth as a reward. Those who cultivate compassion to gain happiness as a reward. Those who want to save and bring happiness to all beings should firmly generate the mind of Bodhi. Those who do not cultivate merit have three things that are difficult to obtain: first, they cannot be close to good friends; second, they cannot generate compassion and detachment; and third, they cannot respect and admire the wisdom of the Buddha. Those who have not generated the mind of Bodhi should generate it. If one generates the mind of Bodhi, they will obtain all-knowing wisdom (sarvākārajñāna, the wisdom that knows all aspects of reality).
Chapter Sixteen: Superior Qualities of Merit
Someone gives material things to a field of merit (puṇyakṣetra, a worthy recipient of offerings, such as the Buddha, Sangha, etc.). Because their intentions are different, the rewards they receive are also different. Some obtain the happiness of the Three Realms (trayo bhava, desire realm, form realm, formless realm), some obtain the happiness of Nirvana (nirvāṇa), and some obtain the happiness of benefiting others. Because their thoughts and aspirations are superior, the rewards they receive are different. Those who create merit with a mind of attachment will be foolish and ignorant when they receive the reward. Those who cultivate merit with a mind of compassion will obtain wisdom when the result ripens. Those who do not destroy the mind of Bodhi and create merit for the benefit of all beings should know that this merit is the most superior of all merits. Other cultivations of merit are similar in name but are not the foremost merit. Cultivating the wisdom of one taste (ekarasā), know that this merit is the most foremost. Because it benefits the world, the seed of the Three Jewels (triratna, Buddha, Dharma, Sangha) will not be cut off. Knowing karma, knowing the result, knowing to take refuge in the Buddha's compassion. Considering that my cultivation of merit is like doing evil is truly shameful. A good person sees that there is no salvation in the realms of humans and gods and never cultivates merit for themselves. The suffering in samsara (saṃsāra) is unbearable to even hear about, let alone see with one's own eyes. The body that beings receive is extremely disgusting. How can one cultivate merit and perform actions for oneself? Those with compassion...
不能作。一剎那頃不離悲心為眾生親友。云何為我作福。有嘗功德味者得自在修福得他報恩勝氣味。夢中尚不為己修福。況復覺時。以智慧見過終不求有造福。悲心者終不為解脫修福。智者棄求有業。悲者棄解脫業。所以者何。悲者為利益他故。無勝智慧平等造作。因福一果福無與等者。從十力得智。為己得樂舍利他樂名背恩者。唯我能知。從佛得知故一切眾生是我修福之伴。設當得果而獨受用名背恩者。極難得樂豈得獨受。其如是丈夫為一切所棄。設得千涅槃樂不為饒益。不如救一眾生苦勝得千涅槃樂。解脫樂尚不獨受。何以故。見世間眾生無歸無救故。尚不獨受解脫樂。況復無上菩提。
勝解脫品第十七
更有餘三昧定慧境界眾生皆悉作佛。以有此三昧故不欲取于解脫。頭陀除一切過惡寂滅如在口中。真濟者為眾生苦故而不證取。
定慧悲自生 見世間眾苦 世間真濟者 終不越度去
如海潮終不過限。修悲者百劫苦行。若能度於一人終不出生死力。能得解脫。為眾生故處於生死。於三種施一切時常如節會。不樂己樂為他作樂。日夜于生死中而不處。歡喜快樂如處涅槃。菩薩常為眾生作利益業歡喜樂味智。菩薩乃于夢中得歡喜樂。勝於解脫。菩薩得為他作樂歡喜氣味。諸有眾生不得
【現代漢語翻譯】 現代漢語譯本： 不能這樣做。一剎那也不離開為眾生著想的悲憫之心，把他們當作親友。怎麼能只為自己求福呢？曾經品嚐過功德滋味的人，能夠自在地修福，得到的回報勝過只顧自己的氣味。這樣的人在夢中尚且不為自己修福，更何況是清醒的時候呢？以智慧看透世事的人，最終不會爲了追求享樂而造福。有悲憫之心的人，最終不會爲了自我解脫而修福。智者會捨棄追求有漏之業，悲者會捨棄追求自我解脫之業。為什麼呢？因為有悲憫之心的人爲了利益他人，以無上的智慧平等地造作，因福和果福都是無與倫比的。這種智慧是從佛的十力（Dashabala）中獲得的。爲了自己得到快樂而捨棄他人的快樂，這叫做背恩之人。只有我（指佛）才能知道。從佛那裡得知，一切眾生都是我修福的夥伴。即使將來得到果報而獨自享用，也叫做背恩之人。極難得到的快樂，怎麼能獨自享用呢？像這樣的丈夫會被所有人拋棄。即使得到千個涅槃的快樂，如果不去饒益眾生，也不如救一個眾生脫離苦難所獲得的快樂勝過得到千個涅槃的快樂。解脫的快樂尚且不獨自享受，為什麼呢？因為看到世間的眾生沒有歸宿，沒有救助，所以尚且不獨自享受解脫的快樂，更何況是無上的菩提（Anuttara-Samyak-Sambodhi，無上正等正覺）。
勝解脫品第十七
更有甚者，憑藉三昧（Samadhi，禪定）、定慧（Samadhi-prajna，定與慧）的境界，希望一切眾生都能成佛。因為有這種三昧的緣故，不願自己先取證解脫。頭陀行（Dhuta，苦行）能夠去除一切過惡，達到寂滅的境界，就像在口中一樣。真正的救濟者爲了眾生的苦難，而不去證取解脫。
定慧悲自生，見世間眾苦。 世間真濟者，終不越度去。
就像海潮最終不會超過界限一樣。修習悲憫之心的人，即使經歷百劫的苦行，如果能度化一個人，最終也不會脫離生死的力量，而能得到解脫。爲了眾生的緣故，處於生死之中。對於三種佈施（財施、法施、無畏施），任何時候都像節日聚會一樣。不以自己的快樂為樂，而以給他人帶來快樂為樂。日夜在生死中輪迴而不厭倦，歡喜快樂如同處於涅槃之中。菩薩常常爲了眾生做利益的事情，以歡喜快樂為滋味，以智慧為食糧。菩薩甚至在夢中都能得到歡喜快樂，勝過自我解脫。菩薩得到為他人帶來快樂的歡喜氣味。有些眾生無法得到。
【English Translation】 English version: It cannot be done. For even a moment, one should not be separated from the compassionate mind that regards all beings as close friends. How can one seek blessings only for oneself? One who has tasted the flavor of merit can freely cultivate blessings, and the reward obtained surpasses the flavor of self-interest. Such a person would not cultivate blessings for themselves even in a dream, let alone when awake. One who sees through things with wisdom will ultimately not seek to create blessings for the sake of enjoyment. One with a compassionate heart will ultimately not cultivate blessings for the sake of personal liberation. The wise abandon seeking conditioned existence, and the compassionate abandon seeking liberation for themselves. Why? Because those with compassion, for the benefit of others, create equally with unsurpassed wisdom. The merit of cause and the merit of effect are unparalleled. This wisdom is obtained from the ten powers (Dashabala) of the Buddha. To abandon the happiness of others for one's own pleasure is called an ungrateful person. Only I (referring to the Buddha) know this. Having learned from the Buddha, all beings are my companions in cultivating blessings. Even if one were to attain the fruit and enjoy it alone, it would be called ungrateful. How can such hard-won joy be enjoyed alone? Such a person is abandoned by all. Even if one were to attain the joy of a thousand Nirvanas, it would not be as beneficial as saving one being from suffering, which surpasses the joy of a thousand Nirvanas. One should not even enjoy the bliss of liberation alone. Why? Because one sees that beings in the world have no refuge and no salvation, so one should not even enjoy the bliss of liberation alone, let alone unsurpassed Bodhi (Anuttara-Samyak-Sambodhi, Unexcelled Perfect Enlightenment).
Chapter Seventeen: Superior Liberation
Furthermore, with the states of Samadhi (concentration), Samadhi-prajna (concentration and wisdom), one wishes all beings to become Buddhas. Because of having this Samadhi, one does not desire to attain liberation for oneself first. The practice of Dhuta (asceticism) removes all faults and attains the state of quiescence, as if it were in one's mouth. A true savior, for the sake of the suffering of beings, does not attain liberation for themselves.
Concentration, wisdom, and compassion arise spontaneously, seeing the suffering of the world. A true savior of the world ultimately does not cross over alone.
Just as the ocean tide ultimately does not exceed its limits, one who cultivates compassion, even after a hundred kalpas of ascetic practice, if able to liberate one person, will ultimately not escape the power of birth and death, but will be able to attain liberation. For the sake of beings, one remains in birth and death. Regarding the three kinds of giving (dana: generosity, teaching, and fearlessness), at all times it is like a festival gathering. One does not take pleasure in one's own happiness, but takes pleasure in bringing happiness to others. Day and night, one is in the midst of birth and death without weariness, joyful and happy as if in Nirvana. Bodhisattvas constantly do beneficial deeds for beings, taking joy and happiness as nourishment, and wisdom as food. Bodhisattvas can even attain joy and happiness in dreams, which surpasses self-liberation. Bodhisattvas obtain the joyful flavor of bringing happiness to others. Some beings cannot obtain this.
氣味證於解脫。智人若得解脫知利他樂歡喜氣味者。必當還來利益眾生。畏於生死為自利益求于解脫以為極樂者。不如菩薩受陰身時歡喜快樂為利他故。若自一已受逼迫苦者乃可入于涅槃。一切眾生受逼迫苦。云何舍于眾生入于涅槃。見自己苦者入于涅槃。悲者見一切眾生苦皆住己心。云何舍于眾生入于涅槃。若能為他作樂歡喜即是涅槃。若不如是即是生死。于眾生有平等悲者為他作樂歡喜即是涅槃。佛所贊說。若解脫如利益一人歡喜樂者為智者所愛。若與他重樂不計功者即是解脫。悲者為他作樂不望果報。若能如是即是解脫。若不如是即是生死。若為己求樂者即是苦也。舍於己樂為他求樂即是涅槃。世間眾生以破苦故名為解脫。修悲者能破他苦即是勝解脫也。破他苦者二俱得樂。何有智者舍二解脫取一解脫。世間人言。有智者得於解脫。菩薩作是思惟。我不信是語。何有智人舍救他樂取于解脫。自己得樂能與他作樂。三有中樂勝解脫樂。菩薩為眾生受苦。勝於他人為己得解脫樂。
饒益他品第十八
世間眾生為己樂故。于生死中身心疲勞。菩薩心得休息悲心作饒益。他生死中除對治法更無有樂。菩薩除利益他更無有樂。菩薩得作利他歡喜樂。知利他者即是自利。舍自己利愛利他樂。知利己樂即是利他樂
【現代漢語翻譯】 現代漢語譯本： 氣味可以證明是否證得解脫。有智慧的人如果證得解脫，並且知道利益他人能帶來快樂和歡喜的氣味，必定會回來利益眾生。那些畏懼生死，爲了自己的利益而尋求解脫，並以此為極樂的人，不如菩薩在承受五蘊之身時，爲了利益他人而感到歡喜快樂。如果僅僅是自己受到逼迫之苦，或許可以進入涅槃。但一切眾生都在遭受逼迫之苦，怎麼能捨棄眾生而獨自進入涅槃呢？只看到自己痛苦的人才會進入涅槃。有悲心的人看到一切眾生的痛苦都如同發生在自己身上一樣，又怎麼會捨棄眾生而獨自進入涅槃呢？如果能為他人帶來快樂和歡喜，那就是涅槃。如果不能這樣，那就是生死。對於眾生懷有平等悲心的人，為他人帶來快樂和歡喜，那就是涅槃，這是佛所讚歎的。如果解脫能像利益一個人那樣帶來歡喜快樂，就會被智者所喜愛。如果給予他人重大的快樂而不計較功勞，那就是解脫。有悲心的人為他人帶來快樂而不期望回報。如果能做到這樣，那就是解脫。如果不能這樣，那就是生死。如果為自己尋求快樂，那就是痛苦。捨棄自己的快樂，為他人尋求快樂，那就是涅槃。世間眾生因為破除痛苦而稱為解脫。修習悲心的人能夠破除他人的痛苦，那就是殊勝的解脫。破除他人痛苦，自己和他人都能得到快樂。哪裡有智者會捨棄兩種解脫而只取一種解脫呢？世間人說，有智慧的人會得到解脫。菩薩這樣思考：我不相信這種說法。哪裡有智者會捨棄救助他人帶來的快樂而只求自己的解脫呢？自己得到快樂，並且能夠給他人帶來快樂，三有（指欲有、色有、無色有）中的快樂勝過解脫的快樂。菩薩爲了眾生承受痛苦，勝過他人爲了自己得到解脫的快樂。
饒益他品第十八
世間眾生爲了自己的快樂，在生死輪迴中身心疲憊。菩薩的心得到休息，用悲心來饒益他人。在生死輪迴中，除了對治煩惱的方法之外，再沒有其他的快樂。菩薩除了利益他人之外，再沒有其他的快樂。菩薩得到利益他人所帶來的歡喜快樂。知道利益他人就是利益自己。捨棄自己的利益，喜愛利益他人的快樂。知道利益自己就是利益他人。
【English Translation】 English version: The scent is evidence of liberation. If a wise person attains liberation and knows the scent of joy and happiness that comes from benefiting others, they will surely return to benefit sentient beings. Those who fear birth and death, seek liberation for their own benefit, and consider it the ultimate bliss, are not as good as a Bodhisattva who, while bearing the burden of the skandhas (five aggregates of existence), rejoices and is happy for the sake of benefiting others. If one is only afflicted by one's own suffering, one may enter Nirvana (state of enlightenment). But all sentient beings are suffering from affliction, how can one abandon them and enter Nirvana alone? Only those who see their own suffering enter Nirvana. Those with compassion see the suffering of all sentient beings as if it were their own. How can they abandon sentient beings and enter Nirvana alone? If one can bring joy and happiness to others, that is Nirvana. If not, it is birth and death. For those who have equal compassion for all sentient beings, bringing joy and happiness to others is Nirvana, as praised by the Buddha. If liberation is like the joy and happiness of benefiting one person, it is loved by the wise. If one gives great joy to others without counting the merit, that is liberation. Those with compassion bring joy to others without expecting reward. If one can do this, that is liberation. If not, it is birth and death. If one seeks joy for oneself, that is suffering. Abandoning one's own joy and seeking joy for others is Nirvana. Worldly beings call liberation the cessation of suffering. Those who cultivate compassion can end the suffering of others, which is supreme liberation. Those who end the suffering of others gain joy for both themselves and others. What wise person would abandon two kinds of liberation to take only one? Worldly people say that the wise attain liberation. A Bodhisattva thinks, 'I do not believe this. What wise person would abandon the joy of saving others to seek only their own liberation? To have joy oneself and to be able to bring joy to others, the joy in the three realms (desire realm, form realm, formless realm) surpasses the joy of liberation.' A Bodhisattva endures suffering for sentient beings, which is superior to the joy of others who attain liberation for themselves.
Chapter Eighteen: Benefiting Others
Worldly beings, for the sake of their own happiness, are physically and mentally exhausted in the cycle of birth and death. The mind of a Bodhisattva finds rest, and with compassion, benefits others. In the cycle of birth and death, there is no joy other than the methods to counteract afflictions. A Bodhisattva has no joy other than benefiting others. A Bodhisattva gains joy and happiness from benefiting others. Knowing that benefiting others is benefiting oneself. Abandoning one's own benefit and loving the joy of benefiting others. Knowing that benefiting oneself is benefiting others.
。知利他樂即是利己樂。知利他樂時即自己樂故。人有上中下。愚人者見他得樂心生苦惱。中人者己自苦時知苦。上人者見他樂時心生快樂。見他苦時如自己苦。菩薩四攝法中與他同利。云何同利。他苦則苦他樂則樂。是名同利。悲心平等無有他想。菩薩與眾生同苦同樂。菩薩自己身特生苦惱。何以故。不能救眾生苦故。不觀過去不觀未來。隨眾生意作滅苦對治。菩薩自意亦如他意。世間眾生與他利樂還望返報。菩薩與他利樂不望其報。菩薩雖悲心平等愛一切眾生。然于怨憎中倍與利樂。于怨憎邊與利樂時心中歡喜。如捨身命時歡喜者名為平等。若不如是名不平等。于怨憎中倍與利樂者名稱悲心所作。菩薩於一切眾生等生悲心。然于惡行眾生倍生憐愍。譬如大富長者唯有一子愛念之心徹于骨髓。菩薩愛念一切眾生亦復如是。如有惡子不欲父得勝己事者是名背恩。一切怨憎眾生於菩薩所同一味惡。菩薩于怨憎人生同一味悲心。世間眾生得報恩者生其歡喜。若菩薩于怨憎人所與其利樂。心生歡喜倍過於是。世間眾生若罵時他不還報便大歡喜。菩薩得他罵時心大歡喜。有愛心者於三界中悉皆普遍。菩薩悲心亦普遍三界。菩薩悲地獄眾生不如悲愛著三界愚癡眾生。眾生樂於己樂為無量大苦之所繫縛。菩薩為利他樂故為無量大苦
【現代漢語翻譯】 現代漢語譯本 明白利益他人之樂，即是利益自己之樂。瞭解利益他人之樂時，自己也感到快樂。人有上、中、下之分。愚笨的人看到他人得到快樂，心中便生出苦惱。中等之人自己受苦時才知苦。上等之人看到他人快樂時，心中也生出快樂，看到他人受苦時，如同自己受苦。菩薩以四攝法利益眾生，如何利益呢？他人苦則苦，他人樂則樂，這叫做同利。悲心平等，沒有分別心。菩薩與眾生同甘共苦。菩薩自己身體特別容易生出苦惱，為什麼呢？因為不能救度眾生的苦難。不觀過去，不觀未來，隨著眾生的意願，採取滅苦的對治方法。菩薩自己的意願也如同眾生的意願。世間眾生給予他人利益和快樂，還希望得到回報。菩薩給予他人利益和快樂，不期望得到回報。菩薩雖然悲心平等，愛一切眾生，然而對於怨恨自己的人，更加給予利益和快樂。在怨恨自己的人那裡給予利益和快樂時，心中歡喜，如同捨棄身命時一樣歡喜，這叫做平等。如果不是這樣，就叫做不平等。在怨恨自己的人那裡更加給予利益和快樂，這叫做悲心所為。菩薩對於一切眾生平等生起悲心，然而對於作惡的眾生，更加生起憐憫之心。譬如大富長者只有一個兒子，愛念之心深入骨髓。菩薩愛念一切眾生也是這樣。如有惡子不希望父親勝過自己，這叫做背恩。一切怨恨自己的眾生對於菩薩來說，都是一樣的惡。菩薩對於怨恨自己的人，生起同一味的悲心。世間眾生得到報恩，心中生起歡喜。如果菩薩對於怨恨自己的人給予利益和快樂，心中生起的歡喜超過世間眾生得到報恩時的歡喜。世間眾生如果被他人謾罵，不還口謾罵，便感到非常歡喜。菩薩被他人謾罵時，心中感到非常歡喜。有愛心的人，在三界（Trailokya）中普遍存在。菩薩的悲心也普遍存在於三界。菩薩悲憫地獄（Naraka）眾生，不如悲憫愛著三界愚癡的眾生。眾生樂於自己的快樂，被無量的大苦所束縛。菩薩爲了利益他人的快樂，甘願承受無量的大苦。
【English Translation】 English version Knowing that the joy of benefiting others is the joy of benefiting oneself. When one knows the joy of benefiting others, one is joyful oneself. People are of superior, middling, and inferior types. A foolish person feels distress when seeing others happy. A middling person knows suffering when they themselves suffer. A superior person feels joy when seeing others happy, and feels as if they themselves are suffering when seeing others suffer. Among the four means of attracting others used by Bodhisattvas, one is to share benefits with others. How is this sharing of benefits done? Suffering when others suffer, and rejoicing when others rejoice; this is called sharing benefits. Compassionate mind is equal, without any other thoughts. Bodhisattvas share suffering and joy with sentient beings. Bodhisattvas themselves are particularly prone to suffering. Why? Because they cannot save sentient beings from suffering. They do not contemplate the past, nor do they contemplate the future; they follow the wishes of sentient beings and apply remedies to extinguish suffering. The Bodhisattva's own intentions are like the intentions of others. Worldly beings, when giving benefits and joy to others, expect something in return. Bodhisattvas, when giving benefits and joy to others, do not expect any reward. Although Bodhisattvas have equal compassion and love all sentient beings, they give even more benefit and joy to those who hate them. When giving benefit and joy to those who hate them, their hearts are filled with joy, just as they are joyful when giving up their own lives; this is called equality. If it is not like this, it is called inequality. Giving even more benefit and joy to those who hate them is called the action of compassion. Bodhisattvas equally generate compassion for all sentient beings, but they generate even more pity for evil-doing sentient beings. For example, a wealthy elder has only one son, and his love and affection penetrate to the marrow of his bones. The Bodhisattva's love and affection for all sentient beings is also like this. If an evil son does not want his father to surpass him in anything, this is called ingratitude. All sentient beings who hate the Bodhisattva are equally evil in the Bodhisattva's eyes. The Bodhisattva generates the same compassionate mind towards those who hate them. Worldly beings feel joy when they receive gratitude. If a Bodhisattva gives benefit and joy to those who hate them, the joy they feel is greater than the joy worldly beings feel when they receive gratitude. If worldly beings are cursed by others and do not retaliate, they feel great joy. When Bodhisattvas are cursed by others, they feel great joy in their hearts. Those with loving hearts are universally present in the three realms (Trailokya). The Bodhisattva's compassionate mind is also universally present in the three realms. Bodhisattvas have compassion for beings in hell (Naraka), but their compassion for foolish beings attached to the three realms is even greater. Sentient beings delight in their own pleasure and are bound by immeasurable great suffering. Bodhisattvas, for the sake of benefiting others, willingly endure immeasurable great suffering.
之所繫縛。一切眾生皆同一事。皆欲離苦得樂。與他利樂為勝有為。利向己者亦是悲因亦是喜因。為利向他者見之生於悲喜。自為己利所以生悲。見其得樂所以歡喜。四無量心者內心欲修緣。四攝法者為眾生利樂名為最勝。修四無量者能與世法及出世法。因世法出世法及四無量心都是同一境界。何以故。同一利益眾生。同得一無上菩提果故。悲者能利他。智者能捨。不生希有心。不生高下心。
勝施他苦品第十九
菩薩見他苦時即是菩薩極苦。見他樂時即是菩薩大樂。以是故菩薩恒為利他。凡愚眾生見他苦時自己為樂。見他苦不以為苦。賢人者自苦以樂樂他不以己苦。凡愚眾生為己少樂而大苦他。賢人者為與他少樂自受大苦。惡行者修少樂因得大樂時雖生歡喜。不及菩薩以少樂利他人時心大歡喜倍過於是。菩薩見他受苦以身代之。身雖受苦不以為苦。心中快樂生大歡喜。菩薩悲心得自在樂。不為三有諸苦之所逼惱。菩薩飲悲甘露故不為諸苦所苦。不為苦所苦故能為他受苦。凡愚眾生見他苦時心中生樂。見他樂時心中生苦。菩薩見他苦時則苦樂時則樂。無悲心者見他苦時如月極冷。有悲心者見他受苦如夏盛日。不問愚智見他苦時。皆生厭離生憂惱因。有悲心者深生憐愍作決定心。一切眾生苦即是我苦。菩薩
【現代漢語翻譯】 現代漢語譯本： 被什麼所束縛呢？一切眾生都一樣，都想離苦得樂。為他人帶來利益和快樂是最好的行為，為自己謀利也是悲傷和喜悅的原因。爲了利益他人，看到會產生悲傷和喜悅。因為爲了自己的利益而感到悲傷，看到他人得到快樂而歡喜。修習四無量心，內心想要修習因緣。修習四攝法，爲了眾生的利益和快樂是最殊勝的。修習四無量心，能夠與世間法和出世間法相應。因為世間法、出世間法和四無量心都是同一境界。為什麼呢？因為它們都爲了利益眾生，共同獲得無上菩提的果實。有悲心的人能夠利益他人，有智慧的人能夠捨棄，不產生稀有心，不產生高下心。
第十九品：勝施他苦
菩薩看到他人受苦時，就如同菩薩自己極度痛苦。看到他人快樂時，就如同菩薩自己極度快樂。因此，菩薩總是爲了利益他人。凡夫愚昧的眾生看到他人受苦時，自己反而感到快樂。看到他人受苦不認為那是苦。賢人自己承受痛苦，用快樂給予他人，不因為自己的痛苦而退縮。凡夫愚昧的眾生爲了自己少許的快樂而讓別人承受巨大的痛苦。賢人爲了給予他人少許的快樂而自己承受巨大的痛苦。惡行的人修習少樂的因，得到大樂時雖然會感到歡喜，但比不上菩薩用少許的快樂利益他人時，內心產生的巨大歡喜。菩薩看到他人受苦，願意以自身代替。身體雖然受苦，但不認為那是苦，心中快樂，產生巨大的歡喜。菩薩因悲心而得到自在的快樂，不被三有（欲有、色有、無色有）的各種痛苦所逼迫惱亂。菩薩飲用悲心的甘露，所以不被各種痛苦所困擾。不被痛苦所困擾，所以能夠為他人承受痛苦。凡夫愚昧的眾生看到他人受苦時，心中產生快樂。看到他人快樂時，心中產生痛苦。菩薩看到他人受苦時感到痛苦，看到他人快樂時感到快樂。沒有悲心的人看到他人受苦時，如同寒冷的月亮。有悲心的人看到他人受苦時，如同夏日炎炎。無論是愚笨還是聰明的人，看到他人受苦時，都會產生厭惡和憂愁。有悲心的人會深深地憐憫，並下定決心，一切眾生的痛苦就是我的痛苦。菩薩
【English Translation】 English version: What is bound? All sentient beings are the same in that they all wish to be free from suffering and attain happiness. To benefit and bring joy to others is the most excellent action. Seeking benefit for oneself is also a cause for both sorrow and joy. Seeing others benefit brings forth sorrow and joy. Sorrow arises from seeking one's own benefit, and joy arises from seeing others attain happiness. Cultivating the Four Immeasurables (Four Boundless States of Mind) is to cultivate conditions in the mind. Practicing the Four Means of Guidance (Catuh-saṃgrahavastu) for the benefit and happiness of sentient beings is the most supreme. Cultivating the Four Immeasurables can be in accordance with both worldly and transcendental (beyond the world) dharmas. Worldly dharmas, transcendental dharmas, and the Four Immeasurables are all of the same realm. Why? Because they all benefit sentient beings and together attain the unsurpassed fruit of Bodhi (Enlightenment). The compassionate are able to benefit others, and the wise are able to relinquish, without generating a sense of rarity or superiority.
Chapter 19: Superiority of Giving Away Others' Suffering
When a Bodhisattva sees the suffering of others, it is as if the Bodhisattva is experiencing extreme suffering. When a Bodhisattva sees the happiness of others, it is as if the Bodhisattva is experiencing great joy. Therefore, a Bodhisattva is always for the benefit of others. Foolish ordinary beings find pleasure in the suffering of others. They do not consider the suffering of others as suffering. The wise endure their own suffering to give happiness to others, not shrinking from their own suffering. Foolish ordinary beings cause great suffering to others for their own small pleasure. The wise endure great suffering to give others small pleasure. Those who perform evil deeds, though they may rejoice when they cultivate the cause of small pleasure and attain great pleasure, cannot compare to the great joy in the heart of a Bodhisattva who benefits others with small pleasure. When a Bodhisattva sees others suffering, they take it upon themselves. Though the body may suffer, they do not consider it suffering. Joy arises in their heart, and they experience great happiness. Bodhisattvas attain the joy of freedom through compassion and are not oppressed or disturbed by the sufferings of the three realms of existence (desire realm, form realm, formless realm). Bodhisattvas drink the nectar of compassion and are therefore not troubled by suffering. Because they are not troubled by suffering, they are able to endure suffering for others. Foolish ordinary beings find pleasure in their hearts when they see others suffering. They find suffering in their hearts when they see others happy. Bodhisattvas feel suffering when they see others suffering and feel joy when they see others happy. Those without compassion feel as cold as the moon when they see others suffering. Those with compassion feel as hot as the summer sun when they see others suffering. Whether foolish or wise, when they see others suffering, they generate aversion and sorrow. Those with compassion deeply sympathize and make a firm resolution: 'The suffering of all sentient beings is my suffering.' Bodhisattvas
作念。若不能發大精進者。何由能壞此大苦。菩薩與一切眾生同利苦樂皆同。須勤勞得成菩提。菩薩作念。我得菩提已舍與一切眾生。還於生死之中。從初發心還至菩提。復舍與眾生然不可得。菩薩為利他故行四攝法終不疲厭。猶如大地持一切物終不疲厭。為己身者自受其樂尚生疲厭。菩薩為他作樂不生疲厭。菩薩為他作樂。見阿鼻苦如涅槃樂。于余苦邊有何疲厭。若為一眾生受樂自受無量地獄。常作勇猛與他作樂不生疲厭。以何因緣為他作樂不生疲厭。菩薩觀一切眾生。不見他想都如自己。眾生為結使所著。於一切處皆欲害他。為悲所持者。於一切苦無不欲受。菩薩為他受逼迫苦。如苦者樂解脫樂。菩薩樂代他受逼迫苦時即大悲心凈。智慧觀他受苦悲心即在中住。悲心住處則苦不得住。雖復悲者為一切眾生苦之所纏。如是為他利樂心生歡喜勝解脫樂。菩薩見他受苦如自己苦。自己得樂欲與他人。自覺勝於涅槃。悲者常欲自受其苦與他樂。悲之與苦不得一剎那頃而得共住。行惡者見他苦時欲得遠避。見他得樂心不喜悅。菩薩見他苦時不欲遠離。無愛者無一切苦業。何以故。除他人苦生大歡喜故。菩薩與他大樂不必歡喜。見他與人少樂心大歡喜。何以故。體性爾故。菩薩見他得樂自己亦樂。菩薩見人與他少樂。云何不生
歡喜。
愛悲品第二十
若人不知身心常為極苦所縛。則不能知他心中苦。無悲者無惡不作。若見他衰禍心不調軟。此人名為極惡行者。若有重恩者何時能念。臨死之人雖有美藥以為極苦。為極行惡。無福德者得慈悲甘藥作極苦想。若人巨富多饒財寶。但自食啖不與他人為人所呵。雖有智慧多聞若無悲心。亦為人之所譏呵。若見苦惱眾生難得悲心者非功德器。猶如破器不任盛水。有悲心者見苦眾生雖不能救濟。可不能嘆言苦哉眾生。見眾生為貪慾瞋恚愚癡所病。生老病死之苦常為眾苦之所惱逼。怪哉眾生墮是大苦。世間眾生身苦心苦。常為結業之所破壞。嗚呼怪哉。世間眾生逼迫之苦。何有菩薩而不生悲。身住于駛流沒生死無窮可畏大苦海。眾生常為苦苦所苦。行苦所苦。壞苦所苦。若見一苦足生悲因。況復具足三苦。愚癡眾生常為百千諸苦所苦。若見一苦應生悲心。況復百千諸苦。應當了知。世間諸苦於一一苦中未生悲心者應當生悲。已生悲心應當增長。況復無量。若聞世間種種無量諸苦。石尚應軟。況有心者而不生悲。若聞世間悲呼之聲。枯樹猶應生華。況有心者而不生悲。世間苦一味心柔軟者易生悲心。有悲心者菩提之果便在掌中。
覺悟儜丈夫品第二十一
悲心極豐富 利他已生樂
【現代漢語翻譯】 現代漢語譯本：歡喜。
愛悲品第二十
如果有人不知道身心常常被極大的痛苦所束縛，就不能瞭解他人心中的痛苦。沒有悲憫之心的人，什麼壞事都做得出來。如果見到他人遭遇衰敗和災禍，內心不能調柔，這個人就叫做極惡之人。對於有深重恩情的人，何時才能感念呢？臨死之人即使有美好的藥物，也覺得是極大的痛苦，因為他正在經歷極端的惡報。沒有福德的人，即使得到慈悲的甘露妙藥，也會覺得是極大的痛苦。如果有人非常富有，擁有很多財寶，卻只自己享用而不施捨給他人，就會被人所呵斥。即使有智慧，博學多聞，如果沒有悲憫之心，也會被人譏諷呵責。如果見到受苦受難的眾生，卻難以生起悲憫之心，就不是可以承載功德的器皿，就像破損的器皿不能用來盛水一樣。有悲憫之心的人，見到受苦的眾生，即使不能救濟，也不會嘆息說眾生真苦啊。見到眾生被貪慾、嗔恚、愚癡所困擾，被生、老、病、死之苦常常惱害逼迫，驚歎眾生竟然墮入如此巨大的痛苦之中。世間的眾生，身苦心苦，常常被業力的束縛所破壞。唉，可悲啊！世間的眾生遭受逼迫的痛苦，哪有菩薩不會生起悲憫之心呢？身處在湍急的河流中，沉沒在生死無盡、令人恐懼的大苦海中，眾生常常被苦苦所苦，被行苦所苦，被壞苦所苦。如果見到一種痛苦就足以生起悲憫之心，更何況是具足三種痛苦呢？愚癡的眾生常常被成百上千種痛苦所折磨，如果見到一種痛苦就應該生起悲憫之心，更何況是成百上千種痛苦呢？應當明瞭，世間諸苦，對於每一種痛苦，如果還沒有生起悲憫之心，就應當生起悲憫之心，已經生起悲憫之心，就應當增長悲憫之心，更何況是無量的痛苦呢？如果聽到世間種種無量的痛苦，石頭尚且應該變軟，更何況是有心的人而不生起悲憫之心呢？如果聽到世間悲慘的呼喊之聲，枯樹都應該開花，更何況是有心的人而不生起悲憫之心呢？世間的痛苦就像一種味道，內心柔軟的人容易生起悲憫之心。有悲憫之心的人，菩提的果實就在掌握之中。
覺悟儜丈夫品第二十一
悲心極其豐富，利益他人已經產生快樂。
【English Translation】 English version: Rejoicing.
Chapter Twenty: Love and Compassion
If a person does not know that the body and mind are constantly bound by extreme suffering, then they cannot understand the suffering in others' hearts. One without compassion will commit any evil. If one sees others' decline and misfortune and their heart does not soften, this person is called an extremely evil practitioner. When can one remember those who have shown great kindness? Even the finest medicine is perceived as extreme suffering by a dying person, because they are experiencing extreme evil karma. Those without merit perceive the sweet nectar of compassion as extreme suffering. If a person is extremely wealthy and possesses abundant treasures, but only consumes them themselves and does not share with others, they are criticized by others. Even if one has wisdom and extensive learning, if they lack compassion, they are also ridiculed and reproached. If one sees suffering beings and finds it difficult to generate compassion, they are not a vessel for merit, like a broken vessel that cannot hold water. One with compassion, upon seeing suffering beings, even if unable to help, will not exclaim, 'How miserable are these beings!' Seeing beings afflicted by greed, hatred, and delusion, constantly tormented and oppressed by the suffering of birth, old age, sickness, and death, one marvels at how beings have fallen into such great suffering. Worldly beings suffer physically and mentally, constantly destroyed by the bonds of karma. Alas, how lamentable! With worldly beings enduring such pressing suffering, how can a Bodhisattva not generate compassion? Dwelling in a swift current, submerged in the endless and terrifying great ocean of birth and death, beings are constantly tormented by the suffering of suffering (dukha-dukha), the suffering of change (viparinama-dukha), and the suffering of conditioned existence (samskara-dukha). If seeing one suffering is enough to generate compassion, how much more so when all three sufferings are present? Ignorant beings are constantly tormented by hundreds and thousands of sufferings. If seeing one suffering should generate compassion, how much more so when hundreds and thousands of sufferings are present? One should understand that regarding worldly sufferings, if compassion has not arisen for each individual suffering, one should generate compassion. If compassion has already arisen, one should increase it, how much more so for immeasurable sufferings? Upon hearing of the various immeasurable sufferings of the world, even stone should soften, how much more so should a sentient being not generate compassion? Upon hearing the cries of lament in the world, even a withered tree should blossom, how much more so should a sentient being not generate compassion? Worldly suffering is like a single flavor; those with soft hearts easily generate compassion. One with compassion holds the fruit of Bodhi in their palm.
Chapter Twenty-One: Awakening the Weak Man
Compassion is extremely abundant; benefiting others has already generated joy.
貧窮悲心人 不能貪此樂 嬰愚愛自在 悲心則背去 悲心已背去 眾苦皆來集
愛自在者。處生死中欲分苦與他共迴流生死。悲心者。於世間眾生分寂滅樂共之而去。有愛心者樂於三有。知愛過者則樂涅槃。作利益他者則樂悲心。愛自在者常樂世間。受身為己樂故。悲自在者常樂受身。為樂他故。愛自在者常樂己樂以為自縛。悲心者恒為欲與他樂而為自縛。愛自在者常為己樂無有疲厭。悲心者為與他樂而無疲厭。愚愛小者不愛自己亦不愛他。菩薩亦愛自己。愚癡眾生常為我者。實是為他。
大丈夫品第二十二
菩薩悲心唯有一事之所逼迫。常為他事苦來逼迫。更無餘事。是名成就悲聚。棄于涅槃如棄其苦。受于有身如取解脫。與世間利樂者名此為悲。知涅槃功德生死過患然不捨有為。如是一切儘是大悲功德。一切處離欲。以涅槃為體而不取涅槃。名勇健者。大悲因緣故能入生死周旋往返。觀諸有盡滅知眾生是苦為救為依。心持大悲厭惡己身求十力身大悲之處得處悲處功德。如轉輪聖王雖有千子然愛相好具者。佛亦如是。於一切眾生愛有悲心者。唯能作福無智無悲名為丈夫。有福有智名善丈夫。若修福修悲修智名大丈夫。應看悲者。有悲者應共語說。敬禮悲者具一切功德。
【現代漢語翻譯】 現代漢語譯本 貧窮而有悲心的人，不會貪戀世間的享樂。 愚昧無知的人喜愛自在，卻背離了悲心。 一旦背離了悲心，各種苦難便會接踵而至。
喜愛自在的人，身處生死輪迴之中，還想把痛苦分給他人，一同在生死中沉淪。而具有悲心的人，則想把寂滅的快樂分給世間的眾生，一同脫離苦海。有愛心的人樂於三有（欲有、色有、無色有），瞭解愛的過患的人則樂於涅槃。致力於利益他人的人則樂於悲心。喜愛自在的人常常貪戀世間，爲了自己的快樂而接受身體。具有悲心的人常常接受身體，是爲了他人的快樂。喜愛自在的人常常爲了自己的快樂而自我束縛，具有悲心的人總是爲了給予他人快樂而自我束縛。喜愛自在的人常常爲了自己的快樂而不知疲倦，具有悲心的人爲了給予他人快樂而不知疲倦。愚昧而愛心狹小的人，既不愛自己也不愛他人。菩薩也愛自己，但愚癡的眾生常常爲了『我』而奔波，實際上卻是在為他人受苦。
大丈夫品第二十二
菩薩的悲心唯獨被一件事所逼迫，那就是常常被他人的苦難所逼迫，除此之外別無他事。這就是成就悲聚。捨棄涅槃就像捨棄痛苦，接受有身就像獲取解脫。給予世間利益和快樂，這叫做悲。瞭解涅槃的功德和生死的過患，卻不捨棄有為法。像這樣的一切都是大悲的功德。在一切處所都遠離慾望，以涅槃為本體卻不取涅槃，這叫做勇健者。因為大悲的因緣，所以能夠進入生死輪迴，周旋往返。觀察諸有的盡滅，知道眾生是苦，所以要救度他們，成為他們的依靠。心中懷著大悲，厭惡自己的身體，追求具有十力（如來十力）的身體。大悲之處就是得處，悲處就是功德。就像轉輪聖王雖然有千子，卻特別喜愛相貌美好的兒子一樣，佛也是如此。對於一切眾生，愛那些具有悲心的人。只有福報而沒有智慧和悲心的人，可以稱為丈夫。既有福報又有智慧的人，可以稱為善丈夫。如果修習福報、修習悲心、修習智慧，就可以稱為大丈夫。應當親近具有悲心的人，應當與具有悲心的人交談，敬禮具有悲心的人，因為他們具足一切功德。
【English Translation】 English version A poor person with a compassionate heart does not crave worldly pleasures. An ignorant fool loves freedom but turns away from compassion. Once compassion is turned away from, all kinds of suffering will gather.
Those who love freedom, being in the cycle of birth and death (samsara), want to share suffering with others, flowing back into samsara together. Those with compassion want to share the joy of nirvana with sentient beings in the world, going away together. Those with love are happy in the three realms of existence (the desire realm, the form realm, and the formless realm). Those who know the faults of love are happy in nirvana. Those who work to benefit others are happy in compassion. Those who love freedom are always happy in the world, accepting a body for their own pleasure. Those who are free in compassion are always happy to accept a body for the pleasure of others. Those who love freedom are always self-bound for their own pleasure. Those with compassion are always self-bound because they want to give happiness to others. Those who love freedom are always tireless for their own pleasure. Those with compassion are tireless in giving happiness to others. Those with foolish and small love neither love themselves nor others. Bodhisattvas also love themselves, but foolish beings are always busy for 'me,' but in reality, they are suffering for others.
Chapter Twenty-Two: The Great Man
The compassion of a Bodhisattva is only compelled by one thing: constantly being compelled by the suffering of others. There is nothing else. This is called the accomplishment of the accumulation of compassion. Abandoning nirvana is like abandoning suffering, and accepting a body is like obtaining liberation. Giving benefit and happiness to the world is called compassion. Knowing the merits of nirvana and the faults of birth and death, yet not abandoning conditioned phenomena (samskrta-dharma). All of this is the merit of great compassion. Being free from desire in all places, taking nirvana as the essence but not taking nirvana, is called a courageous one. Because of the cause of great compassion, one can enter the cycle of birth and death, going back and forth. Observing the extinction of all existences, knowing that sentient beings are suffering, one wants to save them and become their refuge. Holding great compassion in the heart, one detests one's own body and seeks a body with the ten powers (dasabala). The place of great compassion is the place of attainment, and the place of compassion is merit. Just as a Chakravartin (universal monarch), although having a thousand sons, especially loves the son with beautiful features, so is the Buddha. Towards all sentient beings, love those who have compassion. Only those with blessings but without wisdom and compassion can be called a husband (man). Those with both blessings and wisdom can be called a good husband. If one cultivates blessings, cultivates compassion, and cultivates wisdom, one can be called a great man. One should look to those with compassion, one should talk with those with compassion, and one should pay homage to those with compassion, for they possess all merits.
說悲品第二十三
世間人天阿修羅等。受身有種種苦。唯有菩薩徹髓悲者。知一切善法以悲為首。智人當知。如似一切諸字悉曇為首。一切善法皆入悲中。如似一舍眾色皆入。若見虛空凈即見大悲凈。見虛空無邊大悲亦無邊。佛說。若欲現前見我當恭敬大悲。若欲見我。當觀三界皆悉受苦。苦無邊故大悲亦無邊。苦住故大悲亦住。大悲住在。何處住在。一切眾生貪慾瞋恚愚癡生老病死種種苦聚與諸眷屬在中而住。有大悲心能知他苦。此名與佛共住。有三種施一切功德養身。猶如乳母。是名大悲。
施悲凈品第二十四
猶如雪山生一切藥。大悲雪山生三種施。一切功德除悲更無有法能與世間作樂。施作悲體能為世間作種種樂。無上果報為三施所成。悲是三施之因。眾生祖母能生如來。一切眾生無上最勝歸依誰不恭敬。能生三施是名大悲。菩薩大悲功德極多在心中住。唯有一事而不遠離無有染著。常作利益他事無有疲厭。世間出世間樂及利他樂。皆從悲生。是以我今恭敬于悲能利益世間大悲者。我亦恭敬種種功德。實如所說有二功德最勝。能利益他及自凈悲。悲能凈于施。是以我今愛敬施能莊嚴于悲。我亦愛敬悲諸有同悲音者。亦復愛敬悲能凈心體施能凈業道。能凈心體能凈業道。即能凈涅槃道能凈無
【現代漢語翻譯】 現代漢語譯本 說悲品第二十三
世間人天、阿修羅等，承受著種種痛苦。只有菩薩以徹骨的悲心，知道一切善法以悲為首。智者應當明白，就像一切文字以悉曇（Siddham，古印度文字）為首一樣，一切善法都歸入悲心中。又像一間屋子，各種顏色都進入其中。如果見到虛空的清凈，就見到大悲的清凈。見到虛空的無邊，大悲也無邊。佛說，如果想要親眼見到我，應當恭敬大悲。如果想要見到我，應當觀察三界都充滿痛苦。因為痛苦無邊，所以大悲也無邊。痛苦存在，所以大悲也存在。大悲存在於何處？存在於一切眾生的貪慾、瞋恚、愚癡、生老病死種種苦聚，以及與各種眷屬之中。有大悲心，能知他人的痛苦，這叫做與佛同住。有三種佈施，一切功德養育自身，猶如乳母。這叫做大悲。
施悲凈品第二十四
猶如雪山能生長一切藥物，大悲雪山能生三種佈施。一切功德，除了悲心之外，再沒有其他方法能給世間帶來快樂。佈施以悲心為體，能為世間創造種種快樂。無上的果報由三種佈施成就，悲心是三種佈施的原因。悲心是眾生的祖母，能生出如來。一切眾生無上最殊勝的歸依處，誰不恭敬呢？能生出三種佈施，這叫做大悲。菩薩的大悲功德極多，住在心中。只有一件事而不遠離，沒有染著，常常做利益他人的事情，沒有疲倦。世間的快樂、出世間的快樂以及利益他人的快樂，都從悲心產生。因此，我現在恭敬悲心，能利益世間的大悲者。我也恭敬種種功德。確實如所說，有兩種功德最殊勝，能利益他人以及自身清凈。悲心能清凈佈施，因此我現在愛敬佈施，能莊嚴悲心。我也愛敬悲心，對於所有持有相同悲心的人，也同樣愛敬。悲心能清凈心體，佈施能清凈業道。能清凈心體，能清凈業道，就能清凈涅槃道，能清凈無
【English Translation】 English version Chapter XXIII: On Explaining Compassion
The beings in the world, including humans, devas (gods), asuras (demi-gods), etc., endure various kinds of suffering. Only Bodhisattvas, with compassion penetrating to their very bones, know that compassion is the foremost of all virtuous dharmas. The wise should understand that just as the Siddham (ancient Indian script) is the head of all letters, all virtuous dharmas enter into compassion. It is like a house where all colors enter. If one sees the purity of emptiness, one sees the purity of great compassion. Seeing the boundlessness of emptiness, great compassion is also boundless. The Buddha said, 'If you wish to see me directly, you should revere great compassion. If you wish to see me, you should observe that the three realms are filled with suffering. Because suffering is boundless, great compassion is also boundless. Because suffering abides, great compassion also abides.' Where does great compassion abide? It abides in the greed, hatred, and delusion of all beings, in the gatherings of suffering from birth, old age, sickness, and death, and among their various relatives. Having great compassion means being able to know the suffering of others; this is called dwelling with the Buddha. There are three kinds of giving, and all merits nourish the body like a wet nurse. This is called great compassion.
Chapter XXIV: On the Purity of Giving and Compassion
Just as the Snow Mountains produce all kinds of medicines, the Snow Mountain of Great Compassion produces the three kinds of giving. Apart from compassion, there is no other dharma that can bring happiness to the world. Giving, with compassion as its essence, can create various kinds of happiness for the world. The supreme fruit is achieved through the three kinds of giving, and compassion is the cause of the three kinds of giving. Compassion is the mother of all beings, capable of giving birth to the Tathagata (Buddha). Who would not revere the supreme and most excellent refuge of all beings? Being able to give rise to the three kinds of giving is called great compassion. The merits of a Bodhisattva's great compassion are extremely numerous and dwell in the heart. There is only one thing that they do not depart from, without attachment, constantly doing things that benefit others, without weariness. Worldly happiness, transcendental happiness, and the happiness of benefiting others all arise from compassion. Therefore, I now revere compassion, the great compassion that can benefit the world. I also revere all kinds of merits. Truly, as it is said, there are two most excellent merits: being able to benefit others and purify oneself through compassion. Compassion can purify giving, therefore I now love and respect giving, which can adorn compassion. I also love and respect compassion, and I also love and respect all those who share the same compassionate heart. Compassion can purify the essence of the mind, and giving can purify the path of karma. Being able to purify the essence of the mind and purify the path of karma means being able to purify the path to Nirvana, being able to purify without
上菩提道。悲能凈舍。無悲者垢污于舍。施能凈悲悲能凈施。是名世間端正。悲能生信敬。猶如大地為眾華莊嚴。大悲亦復如是。世間眾生為煩惱日之所燒逼。得悲心者皆生涼樂。猶如夏熱之時得清涼風皆得止息。
愛悲勝品第二十五
施緣取。取緣愛。有愛則有取。無愛則無取。有悲必有舍。無悲亦無舍。愛故取增長。舍故悲增長。愛恩者生愛。是過患怨則增長悲心。愛增長為自己樂則害他。悲增長能與他樂自己則苦。愛增長而害他者則非希有。悲心者捨己身命而與他人。是為希有。愛著者名愚賤人。常在貧窮受諸苦惱。有悲功德者常處富貴。貪愛者可得斷絕。有止足時得智慧則能斷絕止足。得悲心者無有止足。常施他故。愛心者能招集一切諸苦成大苦聚。悲心者能生一切功德。若悲不捨不凈業者我所不欲。設悲不能救濟我亦不欲。若悲不樂求菩提亦非我所欲。愛心者能生一切苦。悲心者能生一切樂。從悲起身口業者。名為勝業。悲心者能為一切眾生作無盡樂。
智悲解脫品第二十六
智悲二事何者為勝。智者唯能自歸依。悲者能使他人歸依無上之道。有悲無智非智者所愛。有智無悲亦非智者所愛。能障無上道。智不與悲心相應。能障無上道智。菩薩以為無智。一念不樂生死悲不欲解脫。
【現代漢語翻譯】 現代漢語譯本 趣入菩提道。慈悲能夠清凈佈施。沒有慈悲的人，佈施會被染污。佈施能夠清凈慈悲，慈悲能夠清凈佈施。這被稱為世間的端正。慈悲能夠生起信心和恭敬，就像大地被各種鮮花莊嚴一樣。大慈悲也是如此。世間的眾生被煩惱的烈日所燒灼逼迫，得到慈悲心的人都會感到清涼快樂，就像夏天炎熱的時候得到清涼的風，一切煩惱都得以止息。
愛悲殊勝品 第二十五
因施捨而產生貪取。因貪取而產生愛。有愛就有貪取。沒有愛就沒有貪取。有慈悲就必定有舍。沒有慈悲也就沒有舍。因為愛，貪取增長。因為舍，慈悲增長。愛戀恩情的人會產生愛，認為對方是仇敵則會增長悲心。愛增長會爲了自己的快樂而傷害他人。悲增長能夠給予他人快樂，自己承受痛苦。愛增長而傷害他人，這並非稀有。有悲心的人會捨棄自己的身命而給予他人，這是非常稀有的。愛著的人被稱為愚癡凡夫，常常在貧窮中遭受各種苦惱。具有慈悲功德的人常常處於富貴之中。貪愛是可以斷絕的，有知足的時候，得到智慧就能斷絕知足。得到慈悲心的人沒有止境，常常佈施給他人。愛心能夠招集一切諸苦，形成巨大的苦聚。悲心能夠生起一切功德。如果慈悲不捨棄不清凈的業，這不是我所希望的。假設慈悲不能救濟眾生，我也不會希望。如果慈悲不樂於追求菩提，也不是我所希望的。愛心能夠生起一切苦，悲心能夠生起一切樂。從悲心發起的起身口意業，被稱為殊勝的善業。悲心能夠為一切眾生帶來無盡的快樂。
智悲解脫品 第二十六
智慧和慈悲這兩件事，哪一個更為殊勝？有智慧的人只能讓自己皈依，有慈悲的人能夠使他人皈依無上的菩提之道。有慈悲而沒有智慧，不是有智慧的人所喜愛的。有智慧而沒有慈悲，也不是有智慧的人所喜愛的。這兩種情況都能障礙無上的菩提道。智慧不與慈悲心相應，能夠障礙無上的菩提道。菩薩認為這是沒有智慧。一念不樂於生死，慈悲心也不願解脫。
【English Translation】 English version To ascend the path of Bodhi. Compassion purifies giving. Without compassion, giving is defiled. Giving purifies compassion, and compassion purifies giving. This is called righteousness in the world. Compassion generates faith and reverence, just as the earth is adorned with various flowers. Great compassion is also like this. Sentient beings in the world are scorched and oppressed by the sun of afflictions. Those who attain a compassionate heart experience coolness and joy, just as one finds relief in a cool breeze during the heat of summer.
Chapter Twenty-Five: Superiority of Love and Compassion
Affection arises from grasping. Grasping arises from love. Where there is love, there is grasping. Where there is no love, there is no grasping. Where there is compassion, there is giving. Where there is no compassion, there is no giving. Because of love, grasping increases. Because of giving, compassion increases. Love arises for those who are kind, but resentment towards enemies increases compassion. The increase of love leads to harming others for one's own pleasure. The increase of compassion leads to giving happiness to others while enduring suffering oneself. It is not rare for love to increase and harm others. It is rare for a compassionate person to give up their own life for the sake of others. Those attached to love are called foolish beings, constantly suffering in poverty. Those with the merit of compassion are always in wealth and nobility. Greed and love can be severed; with contentment and wisdom, one can sever contentment itself. Those who attain a compassionate heart have no limit, constantly giving to others. The mind of love gathers all kinds of suffering, forming a great mass of suffering. The mind of compassion generates all kinds of merit. If compassion does not abandon impure karma, I do not desire it. If compassion cannot save beings, I do not desire it. If compassion does not rejoice in seeking Bodhi, it is not what I desire. The mind of love generates all suffering; the mind of compassion generates all happiness. Actions of body, speech, and mind arising from compassion are called superior actions. Compassion can bring endless joy to all beings.
Chapter Twenty-Six: Liberation Through Wisdom and Compassion
Which is superior, wisdom or compassion? The wise can only take refuge themselves, while the compassionate can lead others to take refuge in the unsurpassed path. Compassion without wisdom is not loved by the wise. Wisdom without compassion is also not loved by the wise. Both can obstruct the unsurpassed path. Wisdom not accompanied by compassion can obstruct the unsurpassed path. Bodhisattvas consider this to be without wisdom. Not rejoicing in birth and death for even a moment, compassion does not desire liberation.
解脫味如甘露悲者以為無味。如美食無鹽以為無味。解脫雖甘若無悲心菩薩以為無味。若大悲與解脫別解脫皆應敬禮。以大悲是諸佛母故。解脫者名永無餘滅一切事。悲心如善咒。能咒死者還活。若受有相續不斷身者是常過。若取解脫是斷過。離二邊故名之為佛救一切眾生。若無佛者則無解脫。若無悲者亦無得佛。悲能生解脫。以是事故菩薩取悲。悲體一事能作二事。一能救眾生。二能生佛種智。
發願品第二十七
菩薩思惟。一切眾生共有無量種苦。我當發於悲心成一切種智。滅一切眾生無量種共有之苦。菩薩見一切眾生沉沒無量無邊生死苦海得平等悲心。嬰愚無知樂解脫者生放舍心。世間大苦聚生我勝悲心。菩薩思惟。我有悲心觀苦眾生未得菩提道。我云何使眾生得解脫道。菩薩思惟。一切世間我最少福。我今不能救濟眾生。菩薩思惟。我於三界眾生作大親友。而眾生常為身苦心苦逼惱。我今名為空惡活者。菩薩思惟。我生不能破世間苦。不能利益眾生我用受是身為。菩薩思惟。我是一切眾生親友。我當養育于怨家所作大利益。菩薩思惟。一切眾生能為我作端嚴業。不使一眾生作不端嚴意。菩薩作是思惟。言利他者。求他人之相都不可得都如自己。何者為他即是利己。菩薩思惟。若有可願處使一切眾
【現代漢語翻譯】 現代漢語譯本：解脫的滋味如同甘露，但對於具有大悲心的人來說，如果解脫中沒有悲心，就如同美食無鹽一樣，會覺得沒有味道。即使解脫本身是甘美的，如果沒有悲心，菩薩也會覺得它沒有味道。如果將大悲心與解脫分開，那麼所有解脫都應該被尊敬，因為大悲心是諸佛之母。解脫意味著永遠滅盡一切事物，不再有剩餘。悲心就像一個好的咒語，能夠讓死去的人復活。如果接受有相續不斷的身體，這是一種常見的過失。如果執著于解脫，這是一種斷滅的過失。遠離這兩種極端，才被稱為佛，才能救度一切眾生。如果沒有佛，就沒有解脫。如果沒有悲心，也無法成佛。悲心能夠產生解脫，因此菩薩重視悲心。悲心本身是一件事，卻能做兩件事：一是救度眾生，二是產生佛的種智（Buddha-nature wisdom）。
發願品第二十七
菩薩思惟：一切眾生共同擁有無量種痛苦。我應當發起悲心，成就一切種智（all-knowing wisdom），滅除一切眾生無量種共同的痛苦。菩薩見到一切眾生沉沒在無量無邊的生死苦海中，生起平等悲心。對於那些心智幼稚、喜歡解脫的人，菩薩生起捨棄之心。世間巨大的痛苦聚集，生起我殊勝的悲心。菩薩思惟：我有悲心，但看到受苦的眾生還沒有得到菩提道（Bodhi path），我該如何使眾生得到解脫道（path of liberation）？菩薩思惟：在一切世間，我的福報最少，我現在不能救濟眾生。菩薩思惟：我對於三界（Three Realms）眾生來說是大親友，但眾生常常被身苦和心苦所逼迫惱亂，我現在的名字只是一個空洞的惡活者。菩薩思惟：我活著不能破除世間的痛苦，不能利益眾生，我用這個身體做什麼呢？菩薩思惟：我是一切眾生的親友，我應當養育怨家，為他們做大利益。菩薩思惟：一切眾生都能為我創造端莊美好的業，不讓一個眾生產生不端莊美好的意念。菩薩這樣思惟：說利益他人，但尋求他人的相狀卻不可得，一切都如同自己。什麼是他人？利益他人就是利益自己。菩薩思惟：如果有什麼可以發願的地方，就讓一切眾
【English Translation】 English version: The taste of liberation is like nectar, but for those with great compassion, if liberation lacks compassion, it is like delicious food without salt, it will feel tasteless. Even if liberation itself is sweet, without compassion, a Bodhisattva (enlightenment being) will find it tasteless. If great compassion is separated from liberation, then all liberations should be revered, because great compassion is the mother of all Buddhas. Liberation means eternally extinguishing all things, with nothing remaining. Compassion is like a good mantra, capable of reviving the dead. If one accepts a continuously existing body, this is a common fault. If one clings to liberation, this is a fault of annihilation. Being apart from these two extremes is called a Buddha, and only then can one save all sentient beings. Without a Buddha, there is no liberation. Without compassion, one cannot attain Buddhahood. Compassion can generate liberation, therefore Bodhisattvas value compassion. Compassion itself is one thing, but it can do two things: one is to save sentient beings, and the other is to generate the Buddha-nature wisdom.
Chapter Twenty-Seven: Vows
The Bodhisattva contemplates: All sentient beings share countless kinds of suffering. I should generate compassion and attain all-knowing wisdom (sarvajna), extinguishing the countless kinds of shared suffering of all sentient beings. The Bodhisattva sees all sentient beings sinking in the boundless ocean of birth and death, and generates equal compassion. Towards those who are childish and fond of liberation, the Bodhisattva generates a mind of abandonment. The great accumulation of suffering in the world generates my supreme compassion. The Bodhisattva contemplates: I have compassion, but seeing that suffering sentient beings have not yet attained the Bodhi path, how can I enable sentient beings to attain the path of liberation? The Bodhisattva contemplates: In all the world, my blessings are the least, and I cannot now relieve sentient beings. The Bodhisattva contemplates: I am a great friend to the sentient beings of the Three Realms, but sentient beings are constantly oppressed and disturbed by physical and mental suffering, and my name is now merely an empty, evil existence. The Bodhisattva contemplates: If I cannot break the suffering of the world while alive, and cannot benefit sentient beings, what use is this body to me? The Bodhisattva contemplates: I am a friend to all sentient beings, I should nurture enemies and do great benefit for them. The Bodhisattva contemplates: All sentient beings can create beautiful and dignified karma for me, not allowing a single sentient being to generate an undignified thought. The Bodhisattva contemplates in this way: Speaking of benefiting others, but seeking the characteristics of others is unattainable, everything is like oneself. What is another? Benefiting others is benefiting oneself. The Bodhisattva contemplates: If there is any place where vows can be made, let all
生身心之苦一時俱集我身。常為受之使眾生得樂不以為苦。菩薩思惟。我菩提道中住一切所有諸苦。我皆能堪忍。所以者何。眾生沒溺生死苦海我不能度脫。菩薩思惟。雖有重結使然菩提道難得。如是但有悲智二事為伴心終不疲厭。菩薩思惟。善逝所行道我今從中去。我今於世間悲心施眾生。當思惟。我如彼無異。菩薩思惟。我今為世間依救當發弘誓。愿修大莊嚴智慧為善伴。我今佛慧牙將生。菩薩思惟。我欲滅眾生苦。使一切眾生得樂。欲作一切事。我常為悲心之所教詔。菩薩思惟。生死之苦聞尚疲厭。悲者能得堪忍世間苦故。為悲心尚向生死門。菩薩思惟。生死苦極可厭惡。欲入涅槃。大悲語言。苦惱眾生未度。云何捨棄而去。菩薩思惟。有為苦具足涅槃出世樂。我今知生死有為苦涅槃無為樂。悲心常樂三種施。菩薩思惟。我甚畏諸有。以悲心救眾生故樂處諸有。悲心語菩薩言。我使汝處生死終不放汝。何以故。為報恩故。菩薩思惟。解脫樂為度眾生尚不欲食。悲心遮我使不得食。況生死不堅牢樂。菩薩思惟。一切樂中第一佛說涅槃。是涅槃雖樂我智不欲去。所以智不欲去者悲和合故。菩薩思惟。我今敬尚涅槃。所以者何。涅槃中無生老病死故。涅槃雖樂悲心所牽。為眾生故而不得去。悲心是諸佛之母。是以不捨
【現代漢語翻譯】 現代漢語譯本：肉體和精神的痛苦同時聚集在我身上。我經常承受這些痛苦，爲了讓眾生得到快樂，我不認為這是苦。菩薩思惟：我在菩提道中，一切所有的痛苦，我都能堪忍。為什麼呢？因為眾生沉溺在生死苦海中，我不能救度他們脫離苦海。菩薩思惟：雖然有很重的煩惱，然而菩提道是難以得到的。像這樣，只要有慈悲和智慧這兩件事相伴，我的心終究不會疲憊厭倦。菩薩思惟：善逝（Sugata，佛陀的稱號）所走的道路，我現在正走在其中。我現在在世間，以慈悲心施予眾生。應當思惟：我與他們沒有什麼不同。菩薩思惟：我現在要成為世間的依靠和救助，應當發起弘大的誓願。愿修習偉大的莊嚴，以智慧為好的伴侶。我現在佛的智慧之芽將要生長。菩薩思惟：我想要滅除眾生的痛苦，使一切眾生得到快樂。想要做一切事情，我經常被慈悲心所教導和告誡。菩薩思惟：生死的痛苦，聽了尚且感到疲憊厭倦，有慈悲心的人能夠堪忍世間的痛苦。因為慈悲心仍然傾向於生死之門。菩薩思惟：生死的痛苦極其令人厭惡，想要進入涅槃（Nirvana，寂滅）。大悲心卻說：苦惱的眾生還沒有被救度，怎麼能捨棄他們而去呢？菩薩思惟：有為法（conditioned phenomena）充滿痛苦，涅槃是出世的快樂。我現在知道生死是有為的痛苦，涅槃是無為的快樂。慈悲心經常樂於三種佈施。菩薩思惟：我非常畏懼各種存在（bhava，三有），但因為用慈悲心救度眾生，所以樂於處在各種存在之中。慈悲心對菩薩說：我讓你處在生死之中，終究不會放你走。為什麼呢？爲了報答恩情。菩薩思惟：解脫的快樂，爲了救度眾生尚且不想享受，慈悲心阻止我，使我不能享受。更何況生死是不堅固的快樂。菩薩思惟：一切快樂中，佛陀說涅槃是第一。雖然涅槃是快樂的，我的智慧卻不想去。智慧不想去的原因是因為與慈悲心相結合的緣故。菩薩思惟：我現在敬重和推崇涅槃。為什麼呢？因為涅槃中沒有生老病死。涅槃雖然快樂，卻被慈悲心所牽引，爲了眾生的緣故而不能離去。慈悲心是諸佛之母，因此不能捨棄。 English version: Physical and mental suffering gather upon my body all at once. I constantly endure them so that sentient beings may attain happiness, and I do not regard it as suffering. The Bodhisattva contemplates: In my path to Bodhi (Enlightenment), I can endure all sufferings. Why? Because sentient beings are drowning in the sea of suffering of birth and death, and I cannot deliver them from it. The Bodhisattva contemplates: Although there are heavy fetters of afflictions, the path to Bodhi is difficult to attain. Thus, with only compassion and wisdom as companions, my mind will never be weary or厭倦. The Bodhisattva contemplates: The path walked by the Sugata (Buddha), I am now walking on it. I am now in the world, bestowing compassion upon sentient beings. I should contemplate: I am no different from them. The Bodhisattva contemplates: I will now become the refuge and salvation of the world, and I should make great vows. May I cultivate great adornments, with wisdom as a good companion. Now the sprout of the Buddha's wisdom will grow. The Bodhisattva contemplates: I wish to extinguish the suffering of sentient beings and bring happiness to all sentient beings. Wishing to do all things, I am constantly taught and admonished by compassion. The Bodhisattva contemplates: The suffering of birth and death, even hearing about it is tiring and厭倦, but those with compassion can endure the suffering of the world. Because compassion still inclines towards the gate of birth and death. The Bodhisattva contemplates: The suffering of birth and death is extremely detestable, and I wish to enter Nirvana (Cessation). But great compassion says: Suffering sentient beings have not yet been delivered, how can you abandon them and leave? The Bodhisattva contemplates: Conditioned phenomena (samsara) are full of suffering, and Nirvana is transcendent bliss. I now know that birth and death are conditioned suffering, and Nirvana is unconditioned bliss. Compassion is always delighted in the three kinds of giving. The Bodhisattva contemplates: I greatly fear all existences (bhava), but because I save sentient beings with compassion, I am happy to dwell in all existences. Compassion says to the Bodhisattva: I will keep you in birth and death and never let you go. Why? To repay kindness. The Bodhisattva contemplates: The bliss of liberation, I would not even want to eat it in order to save sentient beings. Compassion prevents me from eating it. How much more so with the impermanent bliss of birth and death. The Bodhisattva contemplates: Among all joys, the Buddha said that Nirvana is the foremost. Although Nirvana is blissful, my wisdom does not wish to go. The reason why wisdom does not wish to go is because it is combined with compassion. The Bodhisattva contemplates: I now respect and esteem Nirvana. Why? Because there is no birth, old age, sickness, or death in Nirvana. Although Nirvana is blissful, I am drawn by compassion and cannot leave for the sake of sentient beings. Compassion is the mother of all Buddhas, therefore it cannot be abandoned.
【English Translation】 Physical and mental suffering gather upon my body all at once. I constantly endure them so that sentient beings may attain happiness, and I do not regard it as suffering. The Bodhisattva contemplates: In my path to Bodhi (Enlightenment), I can endure all sufferings. Why? Because sentient beings are drowning in the sea of suffering of birth and death, and I cannot deliver them from it. The Bodhisattva contemplates: Although there are heavy fetters of afflictions, the path to Bodhi is difficult to attain. Thus, with only compassion and wisdom as companions, my mind will never be weary or厭倦. The Bodhisattva contemplates: The path walked by the Sugata (Buddha), I am now walking on it. I am now in the world, bestowing compassion upon sentient beings. I should contemplate: I am no different from them. The Bodhisattva contemplates: I will now become the refuge and salvation of the world, and I should make great vows. May I cultivate great adornments, with wisdom as a good companion. Now the sprout of the Buddha's wisdom will grow. The Bodhisattva contemplates: I wish to extinguish the suffering of sentient beings and bring happiness to all sentient beings. Wishing to do all things, I am constantly taught and admonished by compassion. The Bodhisattva contemplates: The suffering of birth and death, even hearing about it is tiring and厭倦, but those with compassion can endure the suffering of the world. Because compassion still inclines towards the gate of birth and death. The Bodhisattva contemplates: The suffering of birth and death is extremely detestable, and I wish to enter Nirvana (Cessation). But great compassion says: Suffering sentient beings have not yet been delivered, how can you abandon them and leave? The Bodhisattva contemplates: Conditioned phenomena (samsara) are full of suffering, and Nirvana is transcendent bliss. I now know that birth and death are conditioned suffering, and Nirvana is unconditioned bliss. Compassion is always delighted in the three kinds of giving. The Bodhisattva contemplates: I greatly fear all existences (bhava), but because I save sentient beings with compassion, I am happy to dwell in all existences. Compassion says to the Bodhisattva: I will keep you in birth and death and never let you go. Why? To repay kindness. The Bodhisattva contemplates: The bliss of liberation, I would not even want to eat it in order to save sentient beings. Compassion prevents me from eating it. How much more so with the impermanent bliss of birth and death. The Bodhisattva contemplates: Among all joys, the Buddha said that Nirvana is the foremost. Although Nirvana is blissful, my wisdom does not wish to go. The reason why wisdom does not wish to go is because it is combined with compassion. The Bodhisattva contemplates: I now respect and esteem Nirvana. Why? Because there is no birth, old age, sickness, or death in Nirvana. Although Nirvana is blissful, I am drawn by compassion and cannot leave for the sake of sentient beings. Compassion is the mother of all Buddhas, therefore it cannot be abandoned.
向于涅槃。若涅槃就我猶尚不證。況棄眾生而向涅槃。菩薩思惟。我欲向涅槃。悲是佛母就我與乳。云何捨去無上菩提。設當不與眾生利樂我亦不求。況復涅槃。菩薩思惟。不應向涅槃舍無歸依眾生故。悲心故使我不證涅槃。涅槃是盡生邊。若無生者何能救拔眾生。菩薩思惟。受生者有二種樂。一者救眾生樂。二者解脫樂。我云何舍二種樂取一種樂。菩薩思惟。一切凡夫盡共有一切種智性。一切種智凡夫易得。以是故我愛凡夫不愛解脫。菩薩思惟。隨有苦眾生處悲心得生悲得增長。以是故。我愛有中。菩薩語悲心言。汝使我得清凈增長。使一切眾生盡得清淨盡得增長。菩薩語悲心言。眾生在苦為百千眾苦之所逼迫。今日使眾生必得安樂與我成辦此事。菩薩語悲心言。眾生為愛所縛為死所攝。見世間無歸無依為救眾生故受種種苦。菩薩思惟。我愛大丈夫。見有眾生墮在苦中舍涅槃樂。為安樂眾生自勉勵此事。菩薩思惟。向救眾生得無生忍決定智得授記別。得授記別者我今供養恭敬。菩薩思惟。佛得遍凈眼。使我現前合掌請佛。愿授我記。
等同發願品第二十八
十方諸佛現在前者為救眾生事。我今作發菩提愿。一切眾生所作事我已堪任為作。諸佛大悲皆稱我等。善哉。我所有若智若福。使我一切無歸依為作
【現代漢語翻譯】 現代漢語譯本 趨向于涅槃（Nirvana，佛教術語，指脫離輪迴的理想狀態）。如果涅槃對我來說都尚未證得，更何況是捨棄眾生而趨向涅槃呢？菩薩思惟：『我如果趨向涅槃，但慈悲是佛母，以乳哺育我，怎麼能捨棄無上菩提呢？』即使不能給予眾生利益和快樂，我也不去追求涅槃。菩薩思惟：『不應該趨向涅槃，捨棄無所歸依的眾生。』因為悲心，使我不能證得涅槃。涅槃是生命終結的邊際。如果沒有生命，又怎麼能救拔眾生呢？菩薩思惟：『受生者有兩種快樂，一是救度眾生的快樂，二是解脫的快樂。我怎麼能捨棄兩種快樂而只取一種呢？』菩薩思惟：『一切凡夫都共同具有一切種智（Sarvajnata，佛陀所具有的智慧）的本性，一切種智對凡夫來說是容易得到的。因此，我愛凡夫，不愛解脫。』菩薩思惟：『哪裡有受苦的眾生，哪裡悲心就能生起，悲心就能增長。因此，我喜愛存在於世間之中。』菩薩對悲心說：『你使我得到清凈增長，使一切眾生都能得到清凈增長。』菩薩對悲心說：『眾生在苦難中，被百千種痛苦所逼迫，今天使眾生必定得到安樂，與我共同成就此事。』菩薩對悲心說：『眾生被愛慾所束縛，被死亡所攝取，看見世間沒有歸宿沒有依靠，爲了救度眾生，我願意承受種種苦難。』菩薩思惟：『我愛大丈夫，看見有眾生墮在苦中，捨棄涅槃的快樂，爲了安樂眾生而自我勉勵。』菩薩思惟：『趨向救度眾生，能得到無生法忍（Anutpattika-dharma-ksanti，對事物不生不滅的真理的領悟），決定智，得到授記（Vyakarana，佛對菩薩未來成佛的預言）。得到授記的人，我今天應當供養恭敬。』菩薩思惟：『佛得到遍凈眼，讓我現在合掌請佛，愿佛給我授記。』
等同發願品第二十八
十方諸佛現在面前，是爲了救度眾生的事業。我今天發起菩提愿（Bodhicitta，覺悟之心）。一切眾生所要做的事，我都堪能勝任。諸佛大悲都稱讚我們。太好了！我所有的一切，無論是智慧還是福德，都使我能為一切無所歸依者做依靠。
【English Translation】 English version Approaching Nirvana (Nirvana, a Buddhist term referring to the ideal state of liberation from Samsara). If Nirvana is not yet attained for me, how much more so to abandon sentient beings and approach Nirvana? The Bodhisattva thought: 'If I approach Nirvana, but compassion is the Buddha-mother, who nourishes me with milk, how can I abandon Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment)?' Even if I cannot give benefit and happiness to sentient beings, I will not seek Nirvana. The Bodhisattva thought: 'I should not approach Nirvana, abandoning sentient beings who have no refuge.' Because of compassion, I cannot attain Nirvana. Nirvana is the boundary of the end of life. If there is no life, how can one rescue sentient beings? The Bodhisattva thought: 'Those who are born have two kinds of happiness, one is the happiness of saving sentient beings, and the other is the happiness of liberation. How can I abandon two kinds of happiness and take only one?' The Bodhisattva thought: 'All ordinary beings share the nature of Sarvajnata (the wisdom possessed by the Buddha), and Sarvajnata is easily attained by ordinary beings. Therefore, I love ordinary beings, not liberation.' The Bodhisattva thought: 'Wherever there are suffering sentient beings, compassion arises and grows. Therefore, I love being in the world.' The Bodhisattva said to compassion: 'You make me attain pure growth, so that all sentient beings can attain pure growth.' The Bodhisattva said to compassion: 'Sentient beings are in suffering, oppressed by hundreds of thousands of sufferings. Today, make sentient beings surely attain peace and happiness, and accomplish this matter with me.' The Bodhisattva said to compassion: 'Sentient beings are bound by love and taken by death, seeing the world without refuge or reliance. For the sake of saving sentient beings, I am willing to endure all kinds of suffering.' The Bodhisattva thought: 'I love great men, seeing sentient beings fallen into suffering, abandoning the happiness of Nirvana, and encouraging themselves to bring happiness to sentient beings.' The Bodhisattva thought: 'Approaching the salvation of sentient beings, one can obtain Anutpattika-dharma-ksanti (the realization of the truth of the non-arising and non-ceasing of things), decisive wisdom, and receive Vyakarana (the Buddha's prediction of a Bodhisattva's future Buddhahood). Those who receive Vyakarana, I should offer and respect today.' The Bodhisattva thought: 'The Buddha has attained the all-pure eye, let me now join my palms and ask the Buddha, may the Buddha give me Vyakarana.'
Chapter Twenty-Eight: Equaling the Vows
The Buddhas of the ten directions are present to save sentient beings. Today, I make the Bodhicitta (the mind of enlightenment) vow. I am capable of doing everything that all sentient beings need to do. All the great compassion of the Buddhas praises us. Excellent! May all that I have, whether wisdom or merit, enable me to be a refuge for all who have no refuge.
解脫。世尊使我常莫樂小智之心。世尊使我如世尊具足十力。若眾生結使熾火燒心。使我以法水滅眾生結使熾火。摧破魔怨得賢智得轉法輪壞一切眾生衰惱。隨有一切眾生。我皆一時為轉法輪。一切所作福皆用為是。以此福德使我得最勝法身。猶如虛空遍一切處。得二種身教化世間。以我此福與諸佛和合。無救眾生使得解脫。種種煩惱異相作苦能為苦因。我所有福以智慧力滅眾生苦。使我以此福一切眾生滿虛空界為作一味樂。使我常滿所愿陰蓋賊眾能劫功德世間畏死。使我以此福救藏一切眾生。隨世間幾時而住我善法亦住。以我善故一切世間出世間悉皆離苦得樂。常一時和合一切眾生。菩薩思惟。自今已去常從乞者請受教令。從今以往常於我身所深生體信莫生他想。種種所欲隨其給使滿足。菩薩思惟。使我從今乃至菩提無有一身不見佛時。菩薩思惟。使我從今生死長遠設我不見佛時。莫一剎那頃離於悲心。菩薩思惟。使我迫至成佛見外眾生所受諸苦極逼惱我身我皆代受。使我身得徹髓悲心。使我身身得使佛智解脫。菩薩思惟。使我悲心猶如虛空。一切山河樹木飛鳥走獸皆依空住。一切眾生一切時皆入我悲中。我依一切眾生得立善根。以我此善回與一切眾生得解脫果。一切道路橋船方所皆是眾生共有。使我一切諸善亦一
【現代漢語翻譯】 現代漢語譯本 解脫。世尊使我常常不要貪戀小聰明的心。世尊使我像世尊一樣具足十力（如來所具有的十種力量）。如果眾生的煩惱像熾盛的火焰燃燒內心，愿我用佛法的甘露熄滅眾生煩惱的火焰，摧毀魔王的怨恨，獲得賢聖的智慧，轉動法輪，破除一切眾生的衰老和煩惱。無論有多少眾生，我都一時為他們轉動法輪。一切所作的福德都用來成就此事。以此福德，使我獲得最殊勝的法身，猶如虛空遍佈一切處，獲得化身和應身兩種身來教化世間。我將此福德與諸佛的功德融合，使沒有救度的眾生得以解脫，脫離種種煩惱的異相所造成的痛苦以及作為痛苦之因的種種惡業。我所有的福德，以智慧的力量滅除眾生的痛苦，使我以此福德，讓一切眾生充滿虛空界，都獲得同一種快樂。使我常常滿足所愿，因為五陰（色、受、想、行、識）的陰蓋就像盜賊一樣，能夠劫奪功德，世間眾生畏懼死亡。使我以此福德救護和藏匿一切眾生。隨著世間存在多久，我的善法也存在多久。因為我的善行，一切世間和出世間都能夠脫離痛苦，獲得快樂，常常一時和合一切眾生。 菩薩思惟：從今以後，常常接受乞者的請求，接受他們的教誨。從今以後，常常對我自身深深地產生信任，不要產生其他的想法。對於他們種種的慾望，隨著他們的需求給予滿足。菩薩思惟：使我從今乃至證得菩提，沒有一個身體不是在見到佛的時候。菩薩思惟：使我從今以後，生死漫長，即使我沒有見到佛的時候，也不要一剎那間離開慈悲之心。菩薩思惟：使我迫切地想要成佛，見到外界眾生所遭受的各種痛苦極度地逼迫和惱亂我的身心，我都代替他們承受。使我的身體獲得徹骨的悲心。使我的每一個身體都獲得佛的智慧和解脫。菩薩思惟：使我的悲心猶如虛空，一切山河、樹木、飛鳥、走獸都依靠虛空而存在。一切眾生，一切時候都進入我的悲心中。我依靠一切眾生而建立善根。我將此善根迴向給一切眾生，使他們獲得解脫的果報。一切道路、橋樑、船隻、場所都是眾生共同擁有的，使我的一切諸善也一樣。
【English Translation】 English version Liberation. May the World Honored One prevent me from constantly delighting in a mind of petty wisdom. May the World Honored One make me like the World Honored One, fully endowed with the Ten Powers (Tathagata's ten powers). If the afflictions of sentient beings burn their hearts like blazing fire, may I extinguish the burning fire of their afflictions with the water of Dharma, destroy the hatred of Mara, attain virtuous wisdom, turn the Dharma wheel, and destroy all the decay and suffering of sentient beings. No matter how many sentient beings there are, may I turn the Dharma wheel for them all at once. May all the merits I create be used for this purpose. With this merit, may I attain the most supreme Dharma body, like the void pervading all places, and attain two kinds of bodies, Nirmāṇakāya and Sambhogakāya, to teach and transform the world. May I combine this merit with the merits of all Buddhas, so that those sentient beings without refuge may attain liberation, freed from the suffering caused by various aspects of affliction and the evil deeds that cause suffering. May all my merits, through the power of wisdom, extinguish the suffering of sentient beings, and may I, with this merit, fill the entire space with joy for all sentient beings. May I always fulfill my wishes, for the skandha-coverings (form, feeling, perception, mental formations, and consciousness) are like thieves, capable of robbing merit, and the world fears death. May I, with this merit, protect and conceal all sentient beings. As long as the world exists, may my good Dharma also exist. Because of my goodness, may all beings in the world and beyond be free from suffering and attain happiness, and may all sentient beings always be in harmony. The Bodhisattva contemplates: From now on, may I always accept the requests of beggars and receive their teachings. From now on, may I always have deep faith in my own body and not entertain other thoughts. May I satisfy their various desires according to their needs. The Bodhisattva contemplates: May it be that from now until I attain Bodhi, there is no body in which I do not see the Buddha. The Bodhisattva contemplates: May it be that from now on, even if I do not see the Buddha in the long course of birth and death, may I not be separated from compassion for even a moment. The Bodhisattva contemplates: May it be that when I am about to attain Buddhahood and see the various sufferings endured by external sentient beings extremely oppressing and tormenting my body and mind, I will bear them all on their behalf. May my body attain penetrating compassion. May each of my bodies attain the wisdom and liberation of the Buddha. The Bodhisattva contemplates: May my compassion be like the void, upon which all mountains, rivers, trees, flying birds, and running animals depend. May all sentient beings, at all times, enter into my compassion. I rely on all sentient beings to establish good roots. May I dedicate this goodness to all sentient beings, so that they may attain the fruit of liberation. May all roads, bridges, boats, and places be shared by all sentient beings, and may all my good deeds be the same.
切眾生共有。菩薩思惟。地水火風一切眾生共有。使我所修諸善亦一切眾生共有。我因一切眾生所得善根。回與一切眾生得無礙智。菩薩思惟。我所作諸善使一切眾生得離魔界入于佛界。使我得智恒十波羅蜜佛智現前。使一切眾生得安隱樂得不動心。一切眾生所有衰惱。使互相救濟。菩薩語福德言。一切眾生為無明所障不知自苦他苦。汝當開解。菩薩佈施行凈水時。使一切眾生除有愛結渴得無上道悲。我施水時愿使一切眾生免恩愛僮僕恒得自在得法財富。使我福如河。慈心無垢花。持戒以為底。施如駛流水除眾生渴苦。使我悲心恒如大河。菩薩思惟。我悲心如海。凈戒如海潮。忍辱如波浪。智如海蟲動。慈心如一味水。凡我所施者使成慈心海。使施福得悲甘露。除眾生生老病死。
勝發願品第二十九
若我於一眾生起于悲心與利樂時。愿使大悲堅固。以悲滅眾生苦。使一切眾生苦皆來逼我。我今以此無畏施福。使一切眾生皆得大悲。我今所有忍辱功德。于將來世刀兵劫時。以我悲心滅一切眾生瞋。以施食功德饑饉劫時使得飲食充足一切眾生。以水施眾生功德使成就悲心住一切眾生心中。以衣施眾生功德使一切眾生得慚愧心。以燈明施佛因緣功德。使我將來得於佛日滅一切闇。以施眼功德使我將來世。愿一
【現代漢語翻譯】 現代漢語譯本 切眾生共有：菩薩思惟，地、水、火、風一切眾生共有，使我所修的各種善行也一切眾生共有。我因為一切眾生所得的善根，迴向給一切眾生，使他們得到無礙的智慧。菩薩思惟，我所作的各種善行，使一切眾生脫離魔的境界，進入佛的境界，使我得到智慧，恒常具足十波羅蜜（Dasaparamita，十種圓滿的修行），佛的智慧顯現於前，使一切眾生得到安穩快樂，得到不動搖的心。一切眾生所有的衰老煩惱，使他們互相救濟。 菩薩對福德（Punya，功德）說：『一切眾生被無明（Avidya，無知）所障礙，不知道自己的痛苦和他人的痛苦，你應該開導他們，使他們明白。』菩薩佈施行凈水時，使一切眾生除去對存在的愛戀和渴求，得到無上的菩提（Bodhi，覺悟）和慈悲。我佈施水時，愿使一切眾生免於恩愛束縛，恒常得到自在，得到佛法的財富。使我的福德像河流一樣，慈悲心像沒有瑕疵的花朵，持戒作為根基，佈施像快速流淌的水，除去眾生的乾渴痛苦。使我的悲心恒常像大河一樣。 菩薩思惟，我的悲心像大海一樣，清凈的戒律像海潮，忍辱像波浪，智慧像海中的蟲子一樣活躍，慈悲心像純凈的水一樣。凡是我所佈施的，使之成為慈悲心的大海，使佈施的福德成為慈悲的甘露，除去眾生的生老病死。 勝發願品第二十九 如果我對一個眾生生起悲心，給予利益和快樂時，愿使大悲心更加堅固，用悲心滅除眾生的痛苦，使一切眾生的痛苦都來逼迫我。我現在用這無畏佈施的福德，使一切眾生都得到大悲心。我現在所有的忍辱功德，在將來的刀兵劫（Kalpa of weapons，戰爭時期）時，用我的悲心滅除一切眾生的嗔恨。用佈施食物的功德，在饑饉劫（Kalpa of famine，饑荒時期）時，使得一切眾生飲食充足。用水佈施眾生的功德，使成就悲心，住在一切眾生的心中。用衣服佈施眾生的功德，使一切眾生得到慚愧心。用燈明佈施佛的因緣功德，使我將來得到佛的智慧之日，滅除一切黑暗。用佈施眼睛的功德，使我將來世，愿一
【English Translation】 English version Sharing with all beings: The Bodhisattva contemplates, 'Earth, water, fire, and wind are shared by all beings. May all the good deeds I cultivate also be shared by all beings. May the roots of goodness I obtain through all beings be dedicated to all beings, so that they may attain unobstructed wisdom.' The Bodhisattva contemplates, 'May all the good deeds I perform enable all beings to leave the realm of demons and enter the realm of the Buddha. May I attain wisdom, constantly possess the Ten Paramitas (Dasaparamita, Ten Perfections), and may the wisdom of the Buddha manifest before me. May all beings attain peace and happiness, and attain an unshakeable mind. May all the sufferings and afflictions of all beings be mutually relieved.' The Bodhisattva said to Punya (福德, Merit): 'All beings are obstructed by Avidya (無明, Ignorance), not knowing their own suffering and the suffering of others. You should enlighten them, so they may understand.' When the Bodhisattva gives pure water in charity, may all beings remove their attachment and thirst for existence, and attain unsurpassed Bodhi (菩提, Enlightenment) and compassion. When I give water, may all beings be freed from the bonds of love and affection, constantly attain freedom, and obtain the wealth of the Dharma. May my merit be like a river, my compassionate heart like a flawless flower, my adherence to precepts as the foundation, and my giving like swiftly flowing water, removing the thirst and suffering of beings. May my compassionate heart always be like a great river.' The Bodhisattva contemplates, 'May my compassionate heart be like the ocean, pure precepts like the ocean tide, forbearance like the waves, and wisdom like the active insects in the sea. May compassionate heart be like pure water. Whatever I give, may it become an ocean of compassionate heart, and may the merit of giving become the nectar of compassion, removing the birth, old age, sickness, and death of beings.' Chapter Twenty-Nine: Superior Vows If I generate a compassionate heart towards one being, giving benefit and happiness, may great compassion be strengthened. May I use compassion to extinguish the suffering of beings, and may all the suffering of all beings come upon me. I now use this fearless giving of merit, may all beings attain great compassion. May all the merit of my forbearance, in the future Kalpa of weapons (刀兵劫, time of war), use my compassionate heart to extinguish the anger of all beings. May the merit of giving food, in the Kalpa of famine (饑饉劫, time of famine), enable all beings to have sufficient food and drink. May the merit of giving water to beings enable the accomplishment of compassionate heart, dwelling in the hearts of all beings. May the merit of giving clothing to beings enable all beings to attain a sense of shame and remorse. May the merit of giving light to the Buddha enable me to attain the sun of Buddha's wisdom in the future, extinguishing all darkness. May the merit of giving eyes enable me in future lives, may one
切眾生速得佛眼。以我舍頭功德使一切眾生向菩提心。以我藥施因緣功德。使一切眾生除生老病死。以我走使供給眾生功德因緣。使一切眾生得無上無漏成菩提道。以我華幢蓋供養佛塔因緣功德。使一切眾生得高勝福。以我幡供養舍利功德因緣。使一切眾生除闇得明。以鈴聲供養因緣。使一切眾生得梵音聲。以香華瓔珞供養因緣功德。使一切眾生除諸結使垢煩惱臭穢。以供養三寶因緣功德。使一切眾生常值三寶不曾空缺。以我于險道中為諸商賈除險道畏功德因緣。使一切眾生出生死畏。以我度眾生海難功德因緣。使一切眾生度生死海。以我所有凈善因緣功德。使一切眾生摧破四魔得成正覺。我當得三菩提。我于眾生雖道是語。為欲安慰眾生故說是語。以此功德使一切眾生得無上菩提。一切眾生菩提即是我菩提。一切眾生為癡所障使得無上菩提。以此因緣功德使一切眾生於前成佛我最後成。以我于生死中往返因緣功德。使一切眾生皆得作佛。以我發善心功德因緣。使一切眾生皆得佛智。若有見聞受持讀誦者。皆作無上菩提之因。我欲滿一切眾生欲愿。我願故未滿。若我見苦眾生悲吟之聲。以此功德使一切眾生皆得作佛歡喜瞻睹。設我修諸善行不使一切眾生作佛者。我尚不喜聞。況復履行。菩薩語功德言。汝若不能擁護眾
【現代漢語翻譯】 現代漢語譯本 愿一切眾生迅速獲得佛眼（Buddha-eye，能見一切事物真相的智慧之眼）。以我捨棄頭顱的功德，使一切眾生趨向菩提心（Bodhi-citta，覺悟之心）。以我施藥的因緣功德，使一切眾生消除生老病死。以我奔走服侍眾生的功德因緣，使一切眾生獲得無上無漏的菩提道（Bodhi-path，通往覺悟的道路）。以我用鮮花、幢幡、寶蓋供養佛塔的因緣功德，使一切眾生獲得高尚殊勝的福報。以我用幡供養舍利的功德因緣，使一切眾生消除黑暗，獲得光明。以**供養的因緣，使一切眾生獲得梵天般的音聲。以香、花、瓔珞供養的因緣功德，使一切眾生消除各種煩惱結使、垢染和臭穢。以供養三寶（佛、法、僧）的因緣功德，使一切眾生常常遇到三寶，不曾空缺。以我在危險的道路中為商人們消除危險恐懼的功德因緣，使一切眾生脫離生死輪迴的恐懼。以我救度眾生脫離海難的功德因緣，使一切眾生渡過生死之海。以我所有清凈善良的因緣功德，使一切眾生摧毀四魔（煩惱魔、五蘊魔、死魔、天魔），得以成就正覺。我應當證得三菩提（三種覺悟：自覺、覺他、覺行圓滿）。我雖然對眾生說這些話，是爲了安慰眾生才這樣說的。以此功德使一切眾生獲得無上菩提。一切眾生的菩提就是我的菩提。一切眾生因為被愚癡所障礙，才需要獲得無上菩提。以此因緣功德，使一切眾生在我之前成佛，我最後成佛。以我在生死輪迴中往返的因緣功德，使一切眾生都能成佛。以我發起善良之心的功德因緣，使一切眾生都能獲得佛的智慧。如果有人見到、聽到、接受、奉持、讀誦這些話，都能種下無上菩提的種子。我想要滿足一切眾生的願望，我的願望還沒有滿足。如果我見到受苦眾生悲傷呻吟的聲音，以此功德使一切眾生都能成佛，歡喜地瞻仰佛。假設我修習各種善行，卻不能使一切眾產生佛，我尚且不喜聞樂見，更何況去實行呢？菩薩語功德言：『你如果不能擁護這…』
【English Translation】 English version May all sentient beings quickly attain the Buddha-eye (Buddha-eye, the eye of wisdom that sees the true nature of all things). By the merit of my sacrificing my head, may all sentient beings turn towards Bodhi-citta (Bodhi-citta, the mind of enlightenment). By the causal merit of my giving medicine, may all sentient beings eliminate birth, old age, sickness, and death. By the causal merit of my running errands and providing for sentient beings, may all sentient beings attain the unsurpassed and undefiled Bodhi-path (Bodhi-path, the path to enlightenment). By the causal merit of my offering flowers, banners, and canopies to stupas, may all sentient beings attain high and supreme blessings. By the causal merit of my offering banners to relics, may all sentient beings eliminate darkness and attain light. By the causal merit of offering **, may all sentient beings attain a Brahma-like voice. By the causal merit of offering incense, flowers, and necklaces, may all sentient beings eliminate all afflictions, defilements, and foulness. By the causal merit of offering to the Three Jewels (Buddha, Dharma, Sangha), may all sentient beings always encounter the Three Jewels and never be without them. By the causal merit of my eliminating the fear of dangerous paths for merchants in dangerous roads, may all sentient beings escape the fear of birth and death. By the causal merit of my delivering sentient beings from the difficulty of the sea, may all sentient beings cross the sea of birth and death. By the causal merit of all my pure and virtuous causes, may all sentient beings destroy the four maras (affliction mara, skandha mara, death mara, deva mara) and attain perfect enlightenment. I shall attain the three Bodhis (three kinds of enlightenment: self-enlightenment, enlightening others, and perfect practice). Although I speak these words to sentient beings, I say these words to comfort them. By this merit, may all sentient beings attain unsurpassed Bodhi. The Bodhi of all sentient beings is my Bodhi. All sentient beings are obstructed by ignorance and need to attain unsurpassed Bodhi. By this causal merit, may all sentient beings become Buddhas before me, and I become a Buddha last. By the causal merit of my wandering in the cycle of birth and death, may all sentient beings become Buddhas. By the causal merit of my generating a virtuous mind, may all sentient beings attain the wisdom of the Buddha. If anyone sees, hears, accepts, upholds, or recites these words, they will plant the seeds of unsurpassed Bodhi. I wish to fulfill the desires of all sentient beings; my vows are not yet fulfilled. If I see the sorrowful groaning of suffering sentient beings, by this merit may all sentient beings become Buddhas and joyfully behold the Buddha. Even if I cultivate all kinds of virtuous deeds but cannot enable all sentient beings to become Buddhas, I would not be pleased to hear of it, let alone practice it. The Bodhisattva spoke of the merit, saying: 『If you cannot protect this…』
生作依止者。我亦不欲于汝及以果報。何以故。為眾生修福不自為己故。若眾生盡我善如虛空。於三時中與眾生樂。施以菩提心。勝丈夫悲發願。此名說悲心。亦名五種說。亦名救眾生。總名大丈夫行賢。偈有五百。古書有八百。阿阇梨犢子部提波羅大菩薩生在南方。是所作竟。
大丈夫論卷下
【現代漢語翻譯】 現代漢語譯本：
『生作依止者』，我也不希望從你那裡得到任何東西，或者得到任何果報。為什麼呢？因為為眾生修福不是爲了我自己。如果眾生耗盡我的善行，就像耗盡虛空一樣，我會在過去、現在、未來三時之中給予眾生快樂，以菩提心施捨。殊勝的丈夫以悲心發願，這叫做『說悲心』，也叫做『五種說』，也叫做『救眾生』，總的來說叫做大丈夫的賢善行為。偈頌有五百首，古書有八百首。阿阇梨（Acharya，導師）犢子部（Vatsiputriya，佛教部派之一）的提波羅（Devapala）大菩薩出生在南方，他所要做的事情已經完成了。
《大丈夫論》卷下 English version:
'One who lives as a refuge,' I do not desire anything from you, nor any karmic reward. Why? Because cultivating merit for sentient beings is not for my own sake. If sentient beings exhaust my good deeds, like exhausting the emptiness of space, I will give happiness to sentient beings in the three times (past, present, and future), giving with a Bodhi mind. The superior man makes vows with compassion. This is called 'speaking of compassion,' also called 'five kinds of speaking,' also called 'saving sentient beings,' and generally called the virtuous conduct of a great man. There are five hundred verses, and eight hundred in the ancient books. The Acharya (Acharya, teacher) Devapala (Devapala) Mahabodhisattva of the Vatsiputriya (Vatsiputriya, one of the Buddhist schools) was born in the South, and what he had to do is completed.
The Great Man Discourse, Volume Two
【English Translation】 English version:
'One who lives as a refuge,' I do not desire anything from you, nor any karmic reward. Why? Because cultivating merit for sentient beings is not for my own sake. If sentient beings exhaust my good deeds, like exhausting the emptiness of space, I will give happiness to sentient beings in the three times (past, present, and future), giving with a Bodhi mind. The superior man makes vows with compassion. This is called 'speaking of compassion,' also called 'five kinds of speaking,' also called 'saving sentient beings,' and generally called the virtuous conduct of a great man. There are five hundred verses, and eight hundred in the ancient books. The Acharya (Acharya, teacher) Devapala (Devapala) Mahabodhisattva of the Vatsiputriya (Vatsiputriya, one of the Buddhist schools) was born in the South, and what he had to do is completed.
The Great Man Discourse, Volume Two 現代漢語譯本：
『生作依止者』，我也不希望從你那裡得到任何東西，或者得到任何果報。為什麼呢？因為為眾生修福不是爲了我自己。如果眾生耗盡我的善行，就像耗盡虛空一樣，我會在過去、現在、未來三時之中給予眾生快樂，以菩提心施捨。殊勝的丈夫以悲心發願，這叫做『說悲心』，也叫做『五種說』，也叫做『救眾生』，總的來說叫做大丈夫的賢善行為。偈頌有五百首，古書有八百首。阿阇梨（Acharya，導師）犢子部（Vatsiputriya，佛教部派之一）的提波羅（Devapala）大菩薩出生在南方，他所要做的事情已經完成了。
《大丈夫論》卷下