[How Bodhisattvas Exert Themselves in the Ten Perfections]
「而且，善子，[F.84.a]菩薩大士在初次生起菩提心之後，應當在十波羅蜜中精進修行。那十波羅蜜是什麼呢？就是布施、持戒、忍辱、精進、禪定、般若、方便、願、力和智慧的波羅蜜。善子，菩薩大士如何在那十波羅蜜中精進修行呢？善子，菩薩大士修習布施、守持持戒、培養忍辱、生起精進、安住於禪定、使般若熾然光明、成就方便善巧、發起願力、運用諸力，以及圓滿智慧。
2.1“Furthermore, noble son, [F.84.a] after having first given rise to the mind set on awakening, bodhisattva great beings should exert themselves in the ten perfections. What are those ten? They are the perfections of generosity, discipline, patience, diligence, concentration, insight, skillful means, aspiration, power, and wisdom. Noble son, how do bodhisattva great beings exert themselves in those ten perfections? Noble son, bodhisattva great beings practice generosity, observe discipline, cultivate patience, engender diligence, rest in concentration, cause insight to blaze, become skilled in means, form aspiration prayers, apply the powers , and embrace wisdom.
2.1「而且，善男子，菩薩大士在首先生起菩提心之後，應當在十波羅蜜中精進修習。那十種是什麼呢？就是布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、般若波羅蜜、方便波羅蜜、願波羅蜜、力波羅蜜和智慧波羅蜜。善男子，菩薩大士如何在這十波羅蜜中精進修習呢？善男子，菩薩大士修習布施、遵守持戒、培養忍辱、生起精進、安住禪定、使般若熾盛、善於方便、發願祈禱、運用力量、並圓滿智慧。」
2.2“Noble son, how do bodhisattva great beings exert themselves in the perfection of generosity? Noble son, bodhisattva great beings exert themselves in the practice of generosity starting by offering food, beverages, vehicles, clothing, and ornaments, until they are able to offer the marrow of their own bones.
2.2"聖子啊，菩薩大士如何修行布施波羅蜜呢？聖子啊，菩薩大士修行布施，從供養飲食、飲料、車乘、衣服和莊嚴具開始，直到能夠布施自己骨髓的程度。
2.3“Noble son, how do bodhisattvas exert themselves in the practice of generosity by offering food? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering food represents the achievement of longevity, luster, power, and happiness. I must therefore exert myself in offering food; I will definitely practice generosity by offering food!’ The generosity practiced by offering food with such thoughts will provide longevity and happiness.”
2.3「貴子，菩薩如何在布施食物的修行中精進呢？貴子，菩薩這樣思維：『布施食物代表成就長壽、光澤、力量和幸福。因此我必須精進於布施食物；我一定要透過布施食物來修行布施！』以這樣的念頭布施食物的布施修行將帶來長壽和幸福。」
2.4At this point, the Blessed One uttered these verses: [F.84.b]
2.4此時，世尊宣說了以下偈頌：
2.8“How do bodhisattvas exert themselves in the practice of generosity by offering beverages? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering beverages represents the elimination of all thirst associated with the afflictions. Therefore, I will definitely practice generosity by offering beverages!’ When practicing generosity by offering beverages, bodhisattvas make the following aspiration: ‘In accordance with the aspirations praised by the buddhas, through this offering of beverages may I dry up the entire ocean of thirst associated with the afflictions of all beings, and may the beverage with the taste of liberation satisfy them!’ Regarding this, there are also some concluding verses:
2.8「菩薩如何在布施飲料的修行中精進呢？善男子，菩薩們這樣思考：『布施飲料代表著消除所有與煩惱相關的渴求。因此，我一定要通過布施飲料來修行布施！』當菩薩們通過布施飲料來修行布施時，他們發起以下願心：『按照諸佛所讚歎的願心，通過這一布施飲料的功德，願我乾涸一切眾生的煩惱渴愛之海，願具有解脫滋味的飲料能夠滿足他們！』關於這一點，還有一些總結的偈頌：」
2.11“How do bodhisattvas exert themselves in the practice of generosity by offering vehicles? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering vehicles represents the gathering of all joy and the bases of miraculous power. I must therefore practice generosity by offering vehicles; I will definitely offer chariots, palanquins, horses, elephants, and shoes!’ Then, when practicing generosity by offering vehicles, [F.85.a] bodhisattvas make the following aspiration: ‘In accordance with the aspirations praised by the buddhas, through this offering of vehicles may I gather every form of happiness and the bases of miraculous power for all beings!’ Regarding this, it is said:
2.11「菩薩如何在布施車乘的修行中精進呢？尊貴的兒子，菩薩是這樣思考的：『布施車乘代表著聚集一切喜悅和神足。因此我必須通過布施車乘來修行布施；我一定會布施馬車、轎子、馬匹、大象和鞋履！』然後，在修行布施車乘時，菩薩發起以下願心：『按照佛陀所稱讚的願心，通過這次車乘的布施，願我為一切眾生聚集一切形式的幸福和神足！』關於這一點，經文這樣說：
2.14“How do bodhisattvas exert themselves in the practice of generosity by offering clothing? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering clothing represents the perfection of one’s modesty, humility, and appearance. Therefore, I will definitely practice generosity by offering clothing!’ When practicing generosity by offering clothing, bodhisattvas make the following aspiration: ‘In accordance with the aspirations made by the buddhas, through this offering of clothing may I perfect the modesty, humility, and appearance of all beings!’ Regarding this, there are also some concluding verses:
2.14「菩薩如何在布施衣服的實踐中精進呢？高貴的兒子，菩薩是這樣反思的：『布施衣服代表了完善自己的慚愧、謙遜和儀表。因此，我一定要透過布施衣服來實踐布施！』在布施衣服時，菩薩做出以下的願：『按照諸佛陀所發的願，透過這個衣服的布施，願我能完善所有眾生的慚愧、謙遜和儀表！』關於這一點，還有一些總結的偈頌：
2.17“How do bodhisattvas exert themselves in the practice of generosity by offering ornaments? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering ornaments represents the perfection of the thirty-two major marks and the eighty minor marks of a great being. Therefore, I will definitely practice generosity by offering ornaments made of gold, jewels, pearls, beryls, conch shells, moonstones, and coral!’ [F.85.b] When practicing generosity by offering ornaments, bodhisattvas make the following aspiration: ‘In accordance with the aspirations expressed by the buddhas, through this offering of ornaments may I witness the bodies of all beings become adorned with the excellent major and minor marks!’ Regarding this, there are also some concluding verses:
2.17「菩薩如何在布施裝飾品的實踐中精進呢？善男子，菩薩這樣思考：『布施裝飾品代表著大人物的三十二相和八十種好的圓滿。因此，我必定要通過布施由黃金、珠寶、珍珠、綠柱石、貝殼、月長石和珊瑚製成的裝飾品來實踐布施！』菩薩在實踐布施裝飾品時發出這樣的願：『按照佛陀所表達的願，通過布施裝飾品，願我親見所有眾生的身體都被裝飾上優美的主要和次要的相好！』關於這一點，還有一些結尾的詩偈：」
2.20“How do bodhisattvas exert themselves in the practice of generosity by offering lamps? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering lamps represents the purification of the divine eye. Therefore, I will definitely practice generosity by offering lamps!’ When practicing generosity by offering lamps, bodhisattvas make the following aspiration: ‘In accordance with the aspirations taught by the buddhas, through this offering of lamps may I cause the divine eye of all beings to be purified!’ Regarding this, there are also some concluding verses:
2.20「菩薩如何在布施的修行中勤勉地實踐燈供呢？善男子，菩薩這樣思惟：『燈供代表天眼的清淨。因此，我一定要通過燈供來修行布施！』當菩薩修行燈供布施時，菩薩發願道：『依照諸佛所教導的願，通過這個燈供，願我令一切眾生的天眼得以清淨！』關於這一點，還有一些結尾的偈頌：
2.23“How do bodhisattvas exert themselves in the practice of generosity by offering music? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering music represents the perfection of the divine ear. Therefore, I will definitely practice generosity by offering music!’ When practicing generosity by offering music, bodhisattvas make the following aspiration: ‘In accordance with the aspirations taught by the buddhas, through this offering of music may I cause all beings to perfect the divine ear!’ [F.86.a] Regarding this, there are also some concluding verses:
2.23「菩薩如何在布施音樂的修行中精進呢？善男子，菩薩是這樣思考的：『奉獻音樂代表著天耳的圓滿。因此，我一定要透過奉獻音樂來修行布施！』當菩薩透過奉獻音樂修行布施時，菩薩會發起這樣的願：『按照佛陀所教導的願，透過這音樂的奉獻，願我能使一切眾生都圓滿天耳！』[F.86.a] 關於這一點，還有一些結尾的偈頌：
2.26“How do bodhisattvas exert themselves in the practice of generosity by offering perfumes, fragrant powders, and ointments? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering perfumes, fragrant powders, and ointments represents the perfumes, fragrant powders, and ointments of discipline, erudition, and absorption. Therefore, I will definitely practice generosity by offering perfumes, fragrant powders, and ointments!’ When practicing generosity by offering perfumes, fragrant powders, and ointments, bodhisattvas make the following aspiration: ‘In accordance with the aspirations of the buddhas, through this offering of perfumes, fragrant powders, and ointments may I anoint all sentient beings with the fragrances of discipline, erudition, and absorption!’ Regarding this, it is said:
2.26「菩薩怎樣在布施的修行中，透過供養香料、香粉和香膏來精進呢？聖子啊，菩薩這樣做是通過如此的思考：『供養香料、香粉和香膏代表著持戒、聞和定的香料、香粉和香膏。因此，我一定要透過供養香料、香粉和香膏來修行布施！』當菩薩透過供養香料、香粉和香膏來修行布施時，他們發起以下的願：『依照佛陀的願，通過這供養香料、香粉和香膏，願我用持戒、聞和定的香氣來薰香所有眾生！』關於這一點，有這樣的說法：
2.29“How do bodhisattvas exert themselves in the practice of generosity by offering flowers? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering flowers and flower garlands represents the attainment of the precious flowers of retention, eloquence, and the branches of awakening. Therefore, I will definitely practice generosity by offering flowers and flower garlands!’ When practicing generosity by offering flowers and flower garlands, bodhisattvas [F.86.b] make the following aspiration: ‘In accordance with the aspirations expressed by the buddhas, through this offering of flowers and flower garlands may I adorn the body of all beings with the precious flowers of retention, eloquence, and the branches of awakening!’ Regarding this, there are also some concluding verses:
2.29「菩薩如何通過供花的方式修行布施呢？聖子啊，菩薩是這樣思考的：『供花和花鬘代表著獲得持、辯和菩提分法這些珍貴的花。因此，我必定要通過供花和花鬘來修行布施！』當菩薩通過供花和花鬘修行布施時，他們發起這樣的願：『根據諸佛所表達的願，通過供花和花鬘的供養，願我用持、辯和菩提分法這些珍貴的花來莊嚴所有眾生的身體！』關於這一點，還有一些結尾的偈頌：
2.32“How do bodhisattvas exert themselves in the practice of generosity by offering delicacies? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering delicacies represents the attainment of the mark of a great being who has the finest sense of taste. Therefore, I will definitely practice generosity by offering the flavors of grape, molasses, honey, butter, oil, and salt!’ When practicing generosity by offering delicacies, bodhisattvas make the following aspiration: ‘In accordance with the aspirations praised by the buddhas, through this offering of delicacies may I cause all beings to perfect the mark of a great being who has the finest sense of taste!’ Regarding this, it is said:
2.32「菩薩如何在布施美食的修行中精進呢？善男子，菩薩這樣思考：『布施美食代表成就具有最精妙味覺的大人物之相。因此，我一定要透過布施葡萄、糖漿、蜂蜜、黃油、油和鹽的滋味來修行布施！』當菩薩在布施美食的修行中，他們發起這樣的願：『依照諸佛所讚歎的願，透過這布施美食的行為，願我能使一切眾生圓滿具有最精妙味覺的大人物之相！』關於此，有云：」
2.35“How do bodhisattvas exert themselves in the practice of generosity by offering residences? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering residences represents [F.87.a] becoming a shelter, a protector, a support, a refuge, and a helper for all beings. Therefore, I will definitely practice generosity by offering residences!’ When practicing generosity by offering residences, bodhisattvas make the following aspiration: ‘In accordance with the aspirations observed by the buddhas, through this offering of residences may I become a shelter, a protector, a support, a refuge, and a helper for all beings!’ Regarding this, it is said:
2.35「菩薩如何在布施住處的修行中精進呢？聖子啊，菩薩這樣思考：『布施住處代表成為所有眾生的庇護者、保護者、支持者、避難所和助手。因此，我一定要透過布施住處來修行布施！』在修行布施住處時，菩薩作出這樣的願：『按照佛陀們所發起的願，透過這個布施住處的功德，願我成為所有眾生的庇護者、保護者、支持者、避難所和助手！』關於這一點，曾經有人說過：
2.38“How do bodhisattvas exert themselves in the practice of generosity by offering beds and pillows? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering beds and pillows represents the loftiness of permanently abandoning all obscurations, the divine abodes of Brahmā that are the sleeping chambers of the thus-gone ones, and the gift of elevation. Therefore, I will definitely practice generosity by offering beds and pillows!’ When practicing generosity by offering beds and pillows, bodhisattvas make the following aspiration: ‘In accordance with the aspirations taught by the buddhas, through this offering of beds and pillows may I confer the loftiness of permanently abandoning all obscurations of all beings, the divine abodes of Brahmā that are the sleeping chambers of the thus-gone ones, and the gift of elevation!’ Regarding this, there are also some concluding verses:
2.38「菩薩如何在布施床墊的修行中精進呢？善男子，菩薩的做法是這樣思考的：『布施床墊代表著永遠棄除一切障礙的高尚品質，這是梵天的梵住，是如來們的臥室，也是提升的禮物。因此，我一定要通過布施床墊來修行布施！』當菩薩在布施床墊的修行中，他們發起這樣的願：『按照佛陀所教導的願，通過這個布施床墊的行為，願我能夠賦予一切眾生永遠棄除一切障礙的高尚品質，梵天的梵住，即如來們的臥室，以及提升的禮物！』關於這一點，還有以下的偈頌：」
2.42“How do bodhisattvas exert themselves in the practice of generosity by offering seats? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering seats represents the attainment of the vajra throne at the seat of awakening in all the worlds of the great trichiliocosms. Therefore, I will definitely practice generosity by offering seats!’ When practicing generosity by offering seats, bodhisattvas make the following aspiration: ‘With aspirations that are in harmony with those of the thus-gone ones, through this offering of seats may I cause all beings to attain the vajra throne at the seat of awakening in all the worlds of the great trichiliocosms!’ Regarding this, it is said:
2.42「菩薩如何透過供養座位來修習布施？尊貴的兒子，菩薩是這樣思考的：『供養座位代表了在三千大千世界的一切世界中，在菩提座上證得金剛座。因此，我一定要透過供養座位來修習布施！』當菩薩透過供養座位來修習布施時，他們發起如下願望：『以與如來的願相契合的願，透過供養座位，願我使一切眾生在三千大千世界的一切世界中的菩提座上證得金剛座！』關於這一點，經文說道：
2.47“How do bodhisattvas exert themselves in the practice of generosity by offering provisions? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering provisions represents the complete acquisition of the provisions for awakening. Therefore, I will definitely practice generosity by offering provisions!’ When practicing generosity by offering provisions, bodhisattvas make the following aspiration: ‘In accordance with aspirations worthy of the thus-gone ones, [F.88.a] through this offering of provisions may I cause all beings to complete the provisions for awakening!’ Regarding this, there are also some concluding verses:
2.47「菩薩如何努力實踐布施波羅蜜多，並通過提供資具進行布施呢？善男子，菩薩是這樣思考的：『供養資具代表了圓滿獲得菩提資糧。因此，我一定要通過供養資具來實踐布施！』當菩薩通過供養資具來實踐布施時，他們做出以下願心：『按照值得如來們的願心，通過這種供養資具，願我能使所有眾生圓滿菩提資糧！』關於這一點，還有一些結束的偈頌：
2.50“How do bodhisattvas exert themselves in the practice of generosity by offering medicine? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering medicine represents the perfect well-being of the ambrosia by which all beings are freed from old age and death. Therefore, I will definitely practice generosity by offering medicine!’ When practicing generosity by offering medicine, bodhisattvas make the following aspiration: ‘In accordance with the aspirations blessed by the thus-gone ones, through this offering of medicine may I cause all beings to perfect the well-being of the ambrosia by which which all beings are freed from old age and death!’ Regarding this, it is said:
2.50「菩薩如何在布施的修行中努力進行獻藥？聖子啊，菩薩這樣思惟：『獻藥代表了甘露的圓滿安樂，藉此一切眾生得以解脫老死。因此，我必定要通過獻藥來修行布施！』當菩薩通過獻藥來修行布施時，他們做出如下的願：『依照如來所祝福的願力，通過這次獻藥的功德，願我能使一切眾生圓滿甘露的安樂，使他們都能解脫老死！』關於這一點，有這樣的說法：
2.53“How do bodhisattvas exert themselves in the practice of generosity by relinquishing male and female slaves, staff, and workers? Noble son, bodhisattvas do so by reflecting in this way: ‘The generosity of relinquishing male and female slaves, staff, and workers represents the perfection of the bodhisattvas’ freedom, independence, and self-arisen wisdom. Therefore, I will definitely practice generosity by relinquishing male and female slaves, staff, [F.88.b] and workers!’ When practicing generosity by relinquishing male and female slaves, staff, and workers, bodhisattvas make the following aspiration: ‘In accordance with the aspirations expressed and taught by the thus-gone ones, through this generosity of relinquishing my male and female slaves, staff, and workers may I cause all beings to perfect their freedom, independence, and self-arisen wisdom!’ Regarding this, it is said:
2.53「善男子，菩薩如何在布施奴僕、僮僕及傭工的修行中精進呢？善男子，菩薩這樣思惟：『布施奴僕、僮僕及傭工代表了菩薩的自在、獨立及自生智慧的圓滿。因此，我定當透過布施奴僕、僮僕及傭工來修行布施！』當菩薩在布施奴僕、僮僕及傭工時，他們發此願心：『依照如來所表達和教導的願心，藉由我布施奴僕、僮僕及傭工的布施功德，願一切眾生都能圓滿他們的自在、獨立及自生智慧！』關於此事，經文如此說道：
2.56“How do bodhisattvas exert themselves in the practice of generosity by giving away gold, silver, jewels, pearls, beryls, conch shells, moonstones, coral, and other precious substances? Noble son, bodhisattvas do so by reflecting in this way: ‘Giving away gold, silver, jewels, pearls, beryls, conch shells, moonstones, coral, and other precious substances represents the blue, yellow, red, white, crimson, crystalline, and silvery colors of the bodhisattvas’ light rays that shine within the infinite myriad buddha realms. Therefore, I will definitely practice generosity by giving away gold, silver, jewels, pearls, beryls, conch shells, moonstones, coral, and other precious substances!’ When practicing generosity by giving away gold, silver, jewels, pearls, beryls, [F.89.a] conch shells, moonstones, coral, and other precious substances, bodhisattvas make the following aspiration: ‘In accordance with the aspirations that are known, explained, and clarified by the thus-gone ones, may this offering of gold, silver, jewels, pearls, beryls, conch shells, moonstones, coral, and other precious substances enable me to illuminate infinite myriad buddha realms with blue, yellow, red, white, crimson, crystalline, and silvery light rays!’ Regarding this, there are also some concluding verses:
2.56「菩薩如何在布施的修行中發奮努力呢？他們布施黃金、白銀、寶石、珍珠、綠柱石、海螺、月長石、珊瑚和其他珍貴物質。善男子啊，菩薩是這樣做的：他們這樣反思：『布施黃金、白銀、寶石、珍珠、綠柱石、海螺、月長石、珊瑚和其他珍貴物質，代表著菩薩們藍色、黃色、紅色、白色、深紅色、透明和銀白色的光芒，這些光芒在無數的佛國土中照耀。因此，我一定會通過布施黃金、白銀、寶石、珍珠、綠柱石、海螺、月長石、珊瑚和其他珍貴物質來修行布施。』當菩薩通過布施黃金、白銀、寶石、珍珠、綠柱石、海螺、月長石、珊瑚和其他珍貴物質來修行布施時，他們作出這樣的願：『按照如來所知、所說、所明示的願，願我通過布施黃金、白銀、寶石、珍珠、綠柱石、海螺、月長石、珊瑚和其他珍貴物質，能夠用藍色、黃色、紅色、白色、深紅色、透明和銀白色的光芒照亮無數的佛國土。』關於這一點，還有一些總結的偈頌：」
2.59“How do bodhisattvas exert themselves in the practice of generosity by giving away vehicles such as horses, elephants, and chariots? Noble son, bodhisattvas do so by reflecting in this way: ‘Giving away vehicles such as horses, elephants, and chariots represents becoming included within the bodhisattvas’ Great Vehicle—the supreme vehicle, the unequaled vehicle, the unsurpassed buddha vehicle that is the foremost, sublime, and most excellent vehicle. Therefore, I will definitely practice generosity by giving away horses, elephants, and chariots!’ When practicing generosity by giving away horses, elephants, and chariots, bodhisattvas make the following aspiration: ‘In accordance with the aspirations expressed and practiced by the thus-gone ones, by giving away horses, elephants, and chariots may I include all beings in the Great Vehicle—the supreme vehicle, the unequaled vehicle, [F.89.b] the unsurpassed buddha vehicle that is the foremost, sublime, and most excellent vehicle!’ Regarding this, there are also some further verses:
2.59「菩薩們是如何在布施的修行中努力地施捨馬、象和車乘等交通工具呢？尊貴的兒子，菩薩們是這樣思考的：『施捨馬、象和車乘等交通工具，代表著被納入菩薩的大乘——最高的乘、無與倫比的乘、無上的佛乘，是最首要、最殊勝、最卓越的乘。因此，我一定要通過施捨馬、象和車乘來修行布施！』當菩薩們通過施捨馬、象和車乘來修行布施時，他們會發起以下的願：『依照如來們所表達和修行的願，通過施捨馬、象和車乘，願我能將所有眾生納入大乘——最高的乘、無與倫比的乘、無上的佛乘，是最首要、最殊勝、最卓越的乘！』關於這一點，還有一些偈頌如下：」
2.62“How do bodhisattvas exert themselves in the practice of generosity by giving away parks, forests for ascetic practice, and temples? Noble son, bodhisattvas do so by reflecting in this way: ‘Giving away parks, forests for ascetic practice, and temples represents the perfection of the bodhisattvas’ factors of concentration. Therefore, I will definitely practice generosity by giving away parks, forests for ascetic practice, and temples!’ When practicing generosity by giving away parks, forests for ascetic practice, and temples, bodhisattvas make the following aspiration: ‘In accordance with the aspirations extolled and praised by the buddhas, through this gift of parks, forests for ascetic practice, and temples may I cause all beings to perfect the factors of concentration!’ Regarding this, there are also some further verses:
2.62「菩薩們如何通過布施公園、修行森林和寺廟來修習布施的完美？聖子啊，菩薩們這樣做是通過反思的方式：『布施公園、修行森林和寺廟代表菩薩們的定力因素的完美。因此，我一定會通過布施公園、修行森林和寺廟來修習布施！』當菩薩們通過布施公園、修行森林和寺廟來修習布施時，菩薩們會產生以下願心：『按照佛陀們所稱讚和讚歎的願心，通過這份布施公園、修行森林和寺廟的禮物，願我能使所有眾生完美定力因素！』關於這一點，還有一些進一步的偈頌：
2.65“How do bodhisattvas exert themselves in the practice of generosity by giving away their spouses, sons, and daughters? Noble son, bodhisattvas do so by reflecting in this way: [F.90.a] ‘Giving away one’s spouses, sons, and daughters represents the bodhisattvas’ awakening to unsurpassed and perfect buddhahood. Therefore, I will definitely practice generosity by giving away my spouses, sons, and daughters!’ When practicing generosity by giving away their spouses, sons, and daughters, bodhisattvas make the following aspiration: ‘In accordance with the aspirations revered by the thus-gone ones, through this gift of my spouses, sons, and daughters may I cause all beings to fully awaken to unsurpassed and perfect buddhahood!’ Regarding this, there are also some further verses:
2.65「菩薩們是如何通過捨棄妻子、兒子和女兒的布施來精進修行呢？善男子，菩薩們是這樣思考的：『捨棄自己的妻子、兒子和女兒代表了菩薩對無上正等覺的覺悟。因此，我一定會通過捨棄我的妻子、兒子和女兒來實踐布施！』當菩薩們通過捨棄妻子、兒子和女兒來實踐布施時，他們會發出這樣的願：『按照如來們所尊崇的願，藉著我捨棄妻子、兒子和女兒的這個布施功德，願所有眾生都能夠圓滿覺悟無上正等覺！』關於這一點，還有以下偈頌：
2.68“How do bodhisattvas exert themselves in the practice of generosity by giving away wealth, grains, and stores? Noble son, bodhisattvas do so by reflecting in this way: ‘Giving away wealth, grains, and stores represents the bodhisattvas’ filling of the treasury of the sacred Dharma. Therefore, I will definitely practice generosity by giving away wealth, grains, and stores!’ When practicing generosity by giving away wealth, grains, and stores, bodhisattvas make the following aspiration: ‘In accordance with the aspirations expressed by the thus-gone ones, through this gift of wealth, grains, and stores may I cause all beings to perfect the treasury of the sacred Dharma!’ Regarding this, it is said: [F.90.b]
2.68「菩薩如何在布施財物、穀物和儲備的實踐中精進呢？聖子啊，菩薩是這樣做的：他們這樣思考：『布施財物、穀物和儲備，代表著菩薩在充實聖法寶藏。因此，我一定要通過布施財物、穀物和儲備來實踐布施！』當菩薩在布施財物、穀物和儲備時，他們發起這樣的願：『按照如來所表達的願，通過這份財物、穀物和儲備的布施，願我能使一切眾生完善聖法寶藏！』關於這一點，有這樣的說法：
2.71“How do bodhisattvas exert themselves in the practice of generosity by relinquishing sovereignty over the four continents and Jambudvīpa, as well as its kingdoms? Noble son, bodhisattvas do so by reflecting in this way: ‘Relinquishing sovereignty over the four continents and Jambudvīpa, as well as its kingdoms, represents the bodhisattvas’ achievement of sovereignty over the kingdom of the sacred Dharma. Therefore, I will definitely practice generosity by relinquishing sovereignty over the four continents and Jambudvīpa, as well as its kingdoms!’ When practicing generosity by relinquishing sovereignty over the four continents and Jambudvīpa, as well as its kingdoms, bodhisattvas make the following aspiration: ‘In accordance with the aspirations taught by the thus-gone ones, through this gift of relinquishing sovereignty over the four continents and Jambudvīpa, as well as its kingdoms, may I cause all beings to achieve sovereignty over the kingdom of the sacred Dharma!’ Regarding this, it is said:
2.71「善男子，菩薩如何透過放棄四洲與閻浮提及其王國的統治權來修習布施？善男子，菩薩這樣思惟：『放棄四洲與閻浮提及其王國的統治權，這就是菩薩獲得聖法王國統治權的成就。因此，我必定透過放棄四洲與閻浮提及其王國的統治權來修習布施！』當菩薩透過放棄四洲與閻浮提及其王國的統治權來修習布施時，他們發起這樣的願：『依照如來所教導的願，透過這一放棄四洲與閻浮提及其王國統治權的布施，願我能令一切眾生都獲得聖法王國的統治權！』關於這一點，經文說：」
2.74“How do bodhisattvas exert themselves in the practice of generosity by giving away crest jewels and crowns? Noble son, bodhisattvas do so [F.91.a] by reflecting in this way: ‘Giving away crest jewels and crowns represents the bodhisattvas’ achievement of the unseen crown of the head. Therefore, I will definitely practice generosity by giving away crest jewels and crowns!’ When practicing generosity by giving away crest jewels and crowns, bodhisattvas make the following aspiration: ‘In accordance with the aspirations expressed by the thus-gone ones, may this gift of crest jewels and crowns cause all beings to achieve the unseen crown of the head!’ Regarding this, it is said:
2.74「菩薩如何在布施冠冕寶珠的修行中精進呢？善男子，菩薩是這樣做的。他們這樣思考：『布施冠冕寶珠代表了菩薩成就了無上的頂髻。因此，我一定要通過布施冠冕寶珠來修行布施！』菩薩在布施冠冕寶珠時發起這樣的願：『按照如來所表達的願，願這份冠冕寶珠的布施能使一切眾生成就無上的頂髻！』關於這一點，有這樣的說法：
2.77“How do bodhisattvas exert themselves in the practice of generosity by offering their feet? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering one’s feet represents the bodhisattvas’ Dharma feet that lead to the seat of awakening. Therefore, I will definitely practice generosity by offering my feet!’ When practicing generosity by offering their feet, bodhisattvas make the following aspiration: ‘In accordance with the aspirations accomplished by the thus-gone ones, through this offering of my feet may all humans and other beings quickly renounce their households forever and, in order to pacify the harm associated with birth, old age, sickness, and death, become purposefully restrained and joyful, their senses controlled. Like the gentle moonlight, may their appearance become peaceful and radiant. Like the brilliance of many suns, may the light rays of their compassion illuminate the gloom of helpless humans engulfed in darkness, down to the Hell of Endless Torment, and eliminate the physical sufferings of extreme heat. [F.91.b] May they be endowed with lotus-like feet, which are adorned with the marks of thousand-spoked wheels, even, and smooth. May they obtain long toes connected by webbing like the feet of swans, and may they have nails that are beautiful like fine and polished mirrors. May their feet be like jasmine flowers. May they have anklebones that do not protrude, and calf bones similar to reeds or the calves of antelopes. With such features on their feet, may they gently and leisurely proceed to the vajra throne at the seat of awakening. There, on the lion throne of the Dharma, may they thoroughly trample on Māra in order to overcome him!’ Regarding this, there are also some further verses:
2.77「菩薩如何在布施的修持中努力，透過供養雙足來實踐布施呢？善男子，菩薩這樣思惟：『供養雙足代表菩薩的法足，它引向菩提座。因此，我必定要透過供養雙足來實踐布施！』當菩薩在供養雙足時進行布施，他們發出以下的願：『按照如來所成就的願，透過我供養雙足的功德，願所有人類和其他眾生迅速永遠捨離家庭，為了平息與生、老、病、死相關的傷害，變得有目的地自律且喜悅，感官得到控制。願他們的容貌如溫柔的月光般寧靜而光明。願他們的悲心光芒如眾多太陽的光輝一樣，照亮無助的人類被黑暗籠罩之處，直到無間地獄，並消除極端炎熱所帶來的身體痛苦。願他們擁有蓮花般的雙足，用千輻輪的印記所莊嚴，平坦而光滑。願他們獲得長趾，彼此以蹼相連如天鵝的足，指甲美麗如精細拋光的鏡子。願他們的足如茉莉花般。願他們的踝骨不突出，小腿骨如蘆葦或羚羊的小腿。具備足部如此的特徵，願他們溫和、悠閒地走向金剛座，到達菩提座。在那裡，在法的獅子座上，願他們徹底踐踏魔以克服他！』關於此，還有進一步的頌文：
2.80“How do bodhisattvas exert themselves in the practice of generosity by offering their hands? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering one’s hands represents the offering of the bodhisattvas’ Dharma hands to all beings. Therefore, I will definitely practice generosity by offering my hands!’ When practicing generosity by offering their hands, bodhisattvas make the following aspiration: ‘In accordance with the aspirations known to the thus-gone ones, through this offering of my hands may I offer the hands of the Dharma to those who have an inferior status—those who are blind, indigent, unprotected, miserable, poor, homeless, defenseless, or helpless; to those who have fallen into the lower realms of hell, the animal realms, or the world of Yama; and to all those who are born in unfree states!’ Regarding this, there are also some further verses:
2.80「菩薩如何在布施的修行中通過供養雙手來精進呢？善男子，菩薩是這樣反思的：『供養雙手代表菩薩將法的雙手供養給一切眾生。因此，我一定會通過供養雙手來修行布施！』當菩薩通過供養雙手來修行布施時，他們會發起這樣的願：『根據如來所知的願，通過我供養雙手，願我能將法的雙手供養給那些地位低下的眾生——那些盲目的、貧困的、無依無靠的、悲慘的、貧窮的、無家可歸的、無力自衛的、或無助的眾生；那些墮入地獄、畜生道或閻魔羅王世界的眾生；以及所有生於不自由狀態的眾生！』關於這一點，還有一些進一步的偈頌：
2.83“How do bodhisattvas exert themselves in the practice of generosity by giving away their ears and noses? Noble son, bodhisattvas do so by reflecting in this way: ‘Giving away one’s ears and nose represents the bodhisattvas’ perfection of unimpaired sense faculties. Therefore, I will definitely practice generosity by giving away my ears and nose!’ When practicing generosity by giving away their ears and noses, bodhisattvas make the following aspiration: ‘In accordance with the aspirations made by the thus-gone ones, through this gift of my ears and nose may I cause all beings to be endowed with a full set of unimpaired sense faculties!’ Regarding this, it is said:
2.83「菩薩如何在布施耳朵和鼻子的修行中精進呢？善男子，菩薩這樣思考：『捨棄耳朵和鼻子代表菩薩圓滿無缺的感官能力。因此，我一定要透過捨棄耳朵和鼻子來修習布施！』當菩薩透過捨棄耳朵和鼻子而修習布施時，菩薩會發起這樣的願：『按照如來所發的願，透過我對耳朵和鼻子的這份布施，願所有眾生都能具足圓滿無缺的感官能力！』關於這一點，經文說道：
2.86“How do bodhisattvas exert themselves in the practice of generosity by offering their eyes? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering one’s eyes represents the bodhisattvas’ purification of the stainless eye of Dharma. Therefore, I will definitely practice generosity by offering my eyes!’ When practicing generosity by offering their eyes, bodhisattvas make the following aspiration: ‘In accordance with the aspirations purified by the thus-gone ones, through this offering of my eyes may I cause all beings to purify the stainless eye of Dharma!’ Regarding this, there are also some additional verses:
2.86「菩薩們如何在布施修行中通過奉獻眼睛而精進呢？善男子，菩薩們是這樣思考的：『奉獻眼睛代表著菩薩們對無垢法眼的淨化。因此，我一定要通過奉獻眼睛來修行布施！』當菩薩們通過奉獻眼睛來修行布施時，他們發出這樣的願：『依照如來們所淨化的願，通過我這奉獻眼睛的行為，願我能使所有眾生淨化無垢法眼！』關於這一點，還有一些額外的偈頌：
2.90“How do bodhisattvas exert themselves in the practice of generosity by giving away their heads? Noble son, bodhisattvas do so by reflecting in this way: ‘Giving away one’s head represents the bodhisattvas’ attainment of omniscient wisdom, the supreme state that is more exalted than the entirety of the three realms. Therefore, I will definitely practice generosity by giving away my head!’ When practicing generosity by giving away their heads, bodhisattvas make the following aspiration: ‘In accordance with the benevolent aspirations of the thus-gone ones, through this gift of my head, may I cause all beings to attain omniscient wisdom, the supreme state that is more exalted than the entirety of the three realms!’ Regarding this, there is also a further verse:
2.90「菩薩們如何在布施頭顱的修行中精進呢？善男子，菩薩們是這樣思考的：『舍棄自己的頭顱代表菩薩們證得一切智智，這是超越三界全部的最高境界。因此，我必定要通過舍棄頭顱來修習布施！』當菩薩們通過舍棄頭顱來修習布施時，他們發起這樣的願：『依照如來們的慈悲願心，通過我這個頭顱的供養，願我能使一切眾生證得一切智智，這是超越三界全部的最高境界！』關於這一點，還有一首偈頌如下：
2.92“How do bodhisattvas exert themselves in the practice of generosity by giving away their skin? Noble son, bodhisattvas do so by reflecting in this way: ‘Giving away one’s skin represents the bodhisattvas’ perfection of smooth, fine, and golden skin. Therefore, I will definitely practice generosity by giving away my skin!’ When practicing generosity by giving away their skin, bodhisattvas make the following aspiration: ‘In accordance with the aspirations of the thus-gone ones, through this gift of my skin may I cause all beings to achieve smooth, fine, and golden skin!’ [F.93.a] Regarding this, there is also a further verse:
2.92「菩薩如何在布施的修習中通過捨棄皮膚而努力精進呢？善男子，菩薩是這樣思考的：『捨棄自己的皮膚代表了菩薩布施圓滿所成就的光滑、細膩、金色的皮膚。因此，我一定要通過捨棄皮膚來修習布施！』當菩薩在布施中捨棄皮膚時，他們發起這樣的願：『按照如來的大願，通過這份皮膚的布施，願我能使一切眾生都獲得光滑、細膩、金色的皮膚！』關於這一點，還有進一步的偈頌：
2.94“How do bodhisattvas exert themselves in the practice of generosity by giving away their flesh and blood? Noble son, bodhisattvas do so by reflecting in this way: ‘Giving away one’s flesh and blood represents the bodhisattvas’ extraction of substance from all that lacks substance. Therefore, I will definitely practice generosity by giving away my flesh and blood!’ When practicing generosity by giving away their flesh and blood, bodhisattvas make the following aspiration: ‘In accordance with the aspirations made by the thus-gone ones, through the gift of my flesh and blood, may I cause all beings to extract substance from all that lacks substance!’ Regarding this, there is also a further verse:
2.94「菩薩如何在布施法門中精進修習，而透過捨棄自己的血肉來實踐布施呢？善男子，菩薩是這樣思惟的：『捨棄自己的血肉代表著菩薩從一切缺乏本質的事物中提取本質。因此，我一定要透過捨棄血肉來精進修習布施！』當菩薩在布施法門中修習捨棄血肉時，他們會發起以下願力：『按照如來所發的願力，透過我血肉的布施，願一切眾生都能從一切缺乏本質的事物中提取本質！』關於這一點，還有進一步的偈頌：
2.96“How do bodhisattvas exert themselves in the practice of generosity by offering the marrow of their bones? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering the marrow of one’s bones represents the bodhisattvas’ completion of the indestructible vajra-like body. Therefore, I will definitely practice generosity by offering the marrow of my bones!’ When practicing generosity by offering the marrow of their bones, bodhisattvas make the following aspiration: ‘In accordance with the aspirations formed by the thus-gone ones, through this offering of the marrow of my bones may I cause all beings to achieve the indestructible vajra-like body!’ Regarding this, there is also a further verse:
2.96「菩薩如何在布施修行中通過供養骨髓而精進呢？善男子，菩薩這樣思考：『供養骨髓代表菩薩圓滿了堅不可摧的金剛身。因此，我一定要通過供養骨髓來修行布施！』當菩薩通過供養骨髓來修行布施時，菩薩發起這樣的願：『我依照如來所發的願，通過供養我的骨髓，願所有眾生都能成就堅不可摧的金剛身！』關於這一點，還有如下的偈頌：
2.98“Furthermore, bodhisattvas also think, [F.93.b] ‘By offering excellent colors, one will attain a beautiful complexion, so I will definitely offer excellent colors! By offering excellent smells, one will develop the scent of renown. By offering excellent flavors, one will gain excellent provisions. By offering fine textures, one’s limbs will become smooth and tender. By offering one’s hands, one will gain respect. By making offerings with devotion, one will be revered by one’s relatives. By making timely offerings, one will gain wealth and prosper in a timely way. By offering what is suitable and pleasant, one will enjoy pleasant possessions such as beds and clothes. By practicing the generosity that is free of harming others, one will gain stable enjoyments. By practicing the generosity of undertaking what is unpleasant, one’s entourage will be intimate. By offering food, one will become strong. By offering beverages, one will not thirst. By offering clothes, one will gain a beautiful complexion. By offering lamps, one will develop excellent vision. By offering music, one will have good hearing. By offering vehicles, one will be happy. By offering medicine, one will be affected by few illnesses. By offering flowers, one will be worshiped by others. By offering flower garlands, one will be revered by others. By offering praises, one will be endowed with the voice of Brahmā. By offering seats, one will attain important positions. By offering vehicles, one will gain miraculous powers . By offering ointments, one will be free of wounds. By the gift of sweeping, one will be free of dirt. By offering bells, one will be able to recollect former lives. By offering residences, everything will be offered. By offering the Dharma, ambrosia will be offered. Therefore, I will definitely practice generosity by offering the Dharma!
2.98「而且，菩薩也會這樣想：『通過供養優美的顏色，就能獲得姣好的膚色，所以我一定要供養優美的顏色！通過供養優美的香氣，就能獲得名聲的香氣。通過供養優美的味道，就能獲得優質的食物。通過供養柔軟的質地，四肢就會變得光滑細膩。通過供養雙手，就能獲得尊敬。通過虔誠地進行供養，就能被親人們所尊敬。通過及時進行供養，就能及時獲得財富並繁榮昌盛。通過供養合適和舒適的東西，就能享受舒適的擁有，如床和衣服。通過實踐不傷害他人的布施，就能獲得穩定的享受。通過實踐承擔不快樂事物的布施，親近的人就會很親密。通過供養食物，就能變得強壯。通過供養飲料，就不會口渴。通過供養衣服，就能獲得美麗的膚色。通過供養燈油，就能培養優良的視力。通過供養音樂，就能擁有良好的聽覺。通過供養車乘，就能獲得幸福。通過供養醫藥，就能少受疾病困擾。通過供養鮮花，就能被他人所崇拜。通過供養花環，就能被他人所尊敬。通過供養讚美，就能具備梵音。通過供養座位，就能獲得重要的地位。通過供養車乘，就能獲得神通。通過供養膏油，就能免於創傷。通過掃除的供養，就能遠離污垢。通過供養鈴鐺，就能回憶起前世。通過供養住所，一切都會被供養。通過供養法，就能供養甘露。因此，我一定要通過供養法而實踐布施！』」
2.99“When bodhisattvas practice generosity by making such offerings, they do not do so out of attachment, aversion, delusion, [F.94.a] irritation, contempt, violence, deprecation, disrespect, reproach, pride, or haughtiness. They never offer leftovers or anything rotten or decaying. Instead, they present all their offerings respectfully, always expressing an attitude of respect, reverence, and worship. They offer large quantities of excellent gifts with delight, joy, and elation. What they offer is pure, and they offer it on a vast scale. They make offerings from their own hands with respect and reverence, and their motivation is pure, wholesome, and virtuous. They make offerings without any sense of miserliness, greed, discouragement, or fear, and their offerings are vast and extensive.
2.99菩薩們以這樣的布施方式實踐布施時，不會因為執著、厭惡、癡心、煩躁、輕蔑、暴力、貶低、不尊重、指責、傲慢或自大而這樣做。他們從不布施剩飯或腐爛變質的東西。相反地，他們恭敬地呈獻所有的供養，總是表現出尊重、崇敬和禮拜的態度。他們以喜悅、高興和歡樂之心，呈獻大量優秀的禮物。他們所呈獻的是清淨的，而且規模廣大。他們用自己的雙手恭敬地呈獻，並以尊重之心進行，其動機是清淨、善良和具有道德的。他們的布施沒有任何悋吝、貪心、氣餒或恐懼之心，而且他們的布施是廣大而又廣泛的。
2.100“When they practice generosity by making such offerings, they never discriminate by thinking, ‘This person is disciplined, so I will be generous to them—but that one has flawed discipline. This person is virtuous, but that one is not. Being generous to this person will generate great results, great benefits, and great profits, but being generous to that one will not.’
2.100「當他們以這樣的供養來實踐布施時，他們絕不會因為區分而認為『這個人持戒清淨，所以我要對他慷慨布施——但那個人持戒有缺陷。這個人有德行，但那個人沒有。對這個人慷慨布施會產生巨大的成果、巨大的利益和巨大的收獲，但對那個人布施就不會。』」
2.101“Furthermore, since their attitude is correct and free of mistakes, when bodhisattvas practice generosity they never think, ‘Through this gift, these roots of virtue, and this offering of the Dharma may I become a king, a ruler, a minister, a god, a nāga, a divine son, or any other type of divine being!’ Instead, what do bodhisattvas wish for? They dedicate their merit to unsurpassed and perfect [F.94.b] awakening. They think, ‘Through these roots of virtue and this offering of the Dharma, may I free all beings who have not crossed over to the other shore, and may I liberate all those who are not yet liberated. May I provide relief to all those who have not found relief. May I lead beyond suffering all those who have not transcended suffering, and may I be a guide, a leader, a liberator, a refuge, a shelter, a support, and an assistant for those worldly beings who are blind and lack a guide, a protector, refuge, shelter, support, and assistance!’ Regarding this, it is said:
2.101「此外，由於他們的態度正確無誤，菩薩在修習布施時，永遠不會想著『通過這份禮物、這些善根和這次法的供養，願我成為國王、統治者、大臣、天神、龍、天子，或任何其他類型的天界眾生！』那麼菩薩真正希望什麼呢？他們將自己的福德迴向於無上圓滿的覺悟。他們想著『通過這些善根和這次法的供養，願我解救所有尚未渡過彼岸的眾生，願我解脫所有尚未解脫的眾生。願我為所有尚未獲得救濟的眾生提供救濟。願我引領所有尚未超越苦難的眾生度過苦難，願我成為那些世間盲目且缺乏引導者、保護者、庇護、棲身之處、支撐和援助的眾生的嚮導、領袖、解救者、皈依處、庇護所、支持和輔助！』關於這一點，經中說道：」
2.105“Noble son, this is how bodhisattva great beings exert themselves in the perfection of generosity.”
2.105「善男子，這就是菩薩大士在布施波羅蜜中所精進修習的方式。」
2.106When the bodhisattva great being Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in Mountain Caves, Peaks, Clefts, Valleys, and Meadows heard the Blessed One’s detailed exposition on the perfection of generosity, he felt satisfied, delighted, and elated. Thrilled, happy, and ecstatic, he stood up, draped his shawl over one shoulder, and knelt with his right knee on the calyx of a lotus flower. With his palms joined together, he bowed down toward the Blessed One and applauded him by chanting these verses: [F.95.a]
2.106當菩薩大士「人中之主如獅子王在山洞、山峰、山縫、山谷和草地中遊戲咆哮之寶冠」聽到世尊詳細講述布施波羅蜜時，他感到滿足、歡喜和欣悅。他被感動，充滿快樂和狂喜，於是站起身來，將披肩搭在一肩上，右膝跪在蓮花花萼上。他雙手合掌，向世尊禮拜，並通過吟誦以下詩句向他致敬：
2.112At all that the Blessed One had spoken, the bodhisattvas Mañjuśrīkumārabhūta, Avalokiteśvara, Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in Mountain Caves, Peaks, Clefts, Valleys, and Meadows, and the other bodhisattvas, along with the gods, the four great kings, and the world with all its gods, humans, demigods, and gandharvas, rejoiced and praised the teachings of the Blessed One.
2.112聞世尊所說，菩薩文殊師利童子、觀世音菩薩、人中之寶冠光如至尊獅子在山洞、山峰、山裂、山谷及草地中遊戲咆哮者，以及其他菩薩，連同諸天、四大天王，與世間一切諸天、人類、阿修羅及乾闥婆，都歡喜讚歎世尊的教法。
2.113This concludes the noble Great Vehicle sūtra, “The Perfection of Generosity.” [F.95.b]
2.113（結尾）