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四？一曰、所生之处口常清净气优钵香。二曰、言辞辩慧无所阙漏。三曰、诸天世人皆保信之。四曰、不失好声必获佛音。是为四。复有四法所修训诲。何谓为四？一曰、不生三趣无憎恶者。二曰、所学不慕九十六种所见迷惑。三曰、怨家恶友不得其便。四曰、天上世间咸共归礼。是为四。复有四法流布训诲。何谓为四？一曰、不舍布施之心，谷米踊贵因时惠施。二曰、不慕世荣所有财业。三曰、往奉自归禁戒之士。四曰、若有布施不怀贪嫉。是为四。复有四法，可悦他人心知止足。何谓为四？一曰、是众生等是为我所，吾当安之。二曰、斯等贪财依怙身力以为无双，菩萨加哀施以所安，当计财业非是我侣，常畏五分侵夺无期。三曰、若多财宝妻子炽盛眷属丰饶，不以信乐不恋国土，何况他人望于众生。四曰、志未曾求非业钱财行在诸俗。是为四法。菩萨行是，不失所愿严净佛土。” 佛告舍利弗：“复有五法不失所愿。何谓为五？一曰、常乐经法勤求道义。二曰、知无数世所生往反。三曰、以闻经法如诸佛行成就功勋。四曰、所从听经每事问义，造立何行具足疾成。五曰、若闻经法寻能奉行。是为五法，不失所愿严净佛土。” 佛告舍利弗：“复有六法不失所愿。何谓为六？一曰、好喜布施心无悭嫉， 现代汉语译本 有四种（修行）的果报：第一，出生之处口中常清净，气息如优钵罗花（一种香气浓郁的蓝色莲花）般芬芳；第二，言辞辩才无碍，没有缺失遗漏；第三，诸天和世人都信服他；第四，不会失去美妙的声音，必定获得佛陀的声音。这称为四种（果报）。 又有四种修习的教诲：第一，不堕入三恶道（地狱、饿鬼、畜生），没有憎恨厌恶；第二，所学不羡慕九十六种外道（指当时印度流行的各种宗教和哲学流派）的迷惑见解；第三，怨家和恶友不能趁机加害；第四，天上和世间的人都共同归顺礼敬。这称为四种（教诲）。 又有四种流布的教诲：第一，不舍弃布施的心，当谷米价格上涨时，及时施舍；第二，不贪慕世俗的荣华和所有财产；第三，前往侍奉并皈依持戒的修行人；第四，如果布施，不怀有贪婪嫉妒之心。这称为四种（教诲）。 又有四种方法，可以使他人心悦诚服，并知足常乐：第一，认为众生都是我所应安顿的，我应当使他们安乐；第二，这些人贪图钱财，依仗自身力量，自以为无人能比，菩萨应当加以怜悯，施予他们安乐，应当认为钱财产业并非我的伴侣，常常畏惧五种（灾祸）的侵夺，没有止境；第三，如果拥有很多财宝，妻子儿女众多，眷属丰盛，不因此而信乐，不贪恋国土，何况是希望从众生那里得到什么呢？第四，心志不曾追求非法的钱财，行为在世俗中清净。这称为四种方法。菩萨如果这样修行，就不会失去所愿，能够庄严清净佛土。 佛陀告诉舍利弗：‘又有五种方法不会失去所愿。是什么呢？第一，常常喜爱佛法，勤奋追求真理；第二，知道无数世以来所经历的生死轮回；第三，通过听闻佛法，像诸佛一样修行，成就功德；第四，从听闻佛法时，每件事都询问其含义，建立何种修行才能迅速成就；第五，如果听闻佛法，立刻能够奉行。这称为五种方法，不会失去所愿，能够庄严清净佛土。’ 佛陀告诉舍利弗：‘又有六种方法不会失去所愿。是什么呢？第一，喜欢布施，心中没有吝啬嫉妒；
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English version There are four (results of practice): First, the place of birth is always pure in mouth, and the breath is fragrant like the Utpala flower (a fragrant blue lotus); second, speech is eloquent and without any omissions; third, all gods and people believe in him; fourth, he will not lose his beautiful voice and will surely obtain the voice of the Buddha. These are called the four (results). There are also four teachings to cultivate: First, not falling into the three evil paths (hell, hungry ghosts, animals), and having no hatred or aversion; second, not envying the deluded views of the ninety-six heretical paths (referring to various religious and philosophical schools prevalent in India at that time); third, enemies and evil friends cannot take advantage; fourth, people in heaven and on earth all submit and pay homage. These are called the four (teachings). There are also four teachings to spread: First, not abandoning the heart of giving, and when the price of grain rises, giving alms in time; second, not coveting worldly glory and all possessions; third, going to serve and take refuge in those who uphold the precepts; fourth, if giving alms, not harboring greed or jealousy. These are called the four (teachings). There are also four methods to please others and be content: First, to think that all beings are what I should settle, and I should make them happy; second, these people are greedy for money, relying on their own strength, thinking that no one can compare to them, Bodhisattvas should have compassion and give them peace, and should think that money and property are not my companions, and always fear the invasion of the five (calamities), without end; third, if one has a lot of wealth, many wives and children, and abundant family members, one should not be happy because of this, and not be attached to the country, let alone hope to get anything from sentient beings? Fourth, the mind has never pursued illegal money, and the behavior is pure in the world. These are called the four methods. If a Bodhisattva practices in this way, he will not lose his wishes and will be able to adorn and purify the Buddha land. The Buddha told Shariputra: 'There are also five methods that will not lose one's wishes. What are they? First, always loving the Dharma and diligently seeking the truth; second, knowing the cycle of birth and death experienced in countless lives; third, by hearing the Dharma, practicing like the Buddhas, and achieving merit; fourth, when hearing the Dharma, asking the meaning of everything, and establishing what practice can be quickly achieved; fifth, if one hears the Dharma, one can immediately practice it. These are called the five methods, which will not lose one's wishes and will be able to adorn and purify the Buddha land.' The Buddha told Shariputra: 'There are also six methods that will not lose one's wishes. What are they? First, liking to give alms, and having no stinginess or jealousy in the heart; --------------------------------------------------------------------------------
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以身施与不惜寿命，不爱妻子男女眷属，心无希冀不怀望想。二曰、菩萨在家若出行学，宁失身命不犯禁戒，谨慎守护常住梵行，兴发众生以戒劝助。三曰、知身假借诸法如幻，坚住忍力逆对不起，设遭毒害刀杖加刑、恶骂咒咀愁恼之患，未曾起意而有恨心。四曰、奉行精进心无所著，深念非常如救头然，行止卧觉未曾懈废，设火烧身心不退却。五曰、专心守靖寂无他念，入无生寂伏想不起，心如灰灭形如枯朽。六曰、见正从谛灭除邪伪，晓了三界如响如幻，法无常名如水月形，愍哀一切劝诲众生。是为六法如愿辄成，具足功德严净佛国。” 佛告舍利弗：“复有七法不失所愿。何谓为七？一曰、一切所有而以布施，所可施者亦无所获。二曰、奉戒不亏不想所禁。三曰、劝于众生不起法忍。四曰、以精进行不得身心。五曰、成就禅定一心摄念。六曰、具足智慧不怀希望。七曰、常志念佛舍众希望。是为七法，所行具足严净佛土。” 佛告舍利弗：“复有八法不失所愿。何谓为八？一曰、所宣不说无益之言。二曰、以布施事用为庄严。三曰、其心柔和而无粗犷。四曰、恭敬法师不怀轻慢。五曰、常行谦恪下意顺众。六曰、性行清白而无沾污。七曰、若不持戒知报应事。八曰、不自伤行不毁他人。是为八法严 现代汉语译本： 以自己的身体施舍而不吝惜生命，不爱妻子儿女和亲属，心中没有希冀，也不怀有任何期望。第二，菩萨在家修行或外出求学时，宁可失去生命也不违犯戒律，谨慎守护，常住清净的修行，发起众生以戒律劝勉帮助他们。第三，明白身体是虚假的借用，诸法如幻象，坚定地安住于忍辱的力量，面对逆境不起嗔恨，即使遭受毒害、刀杖加刑、恶语谩骂、诅咒和忧愁烦恼，也从未生起一丝恨意。第四，奉行精进，心中没有任何执着，深深地念及世事无常，如同救火一般紧迫，行住坐卧，从不懈怠，即使被火焚身，心也不退缩。第五，专心守护清净，没有其他杂念，进入无生寂灭的状态，降伏妄想不起，心如灰烬般寂灭，形体如同枯朽。第六，见到正道真理，灭除邪见虚妄，明了三界如回声如幻影，诸法无常，如水中月影，怜悯一切众生，劝导教诲他们。这六种法如果能够如愿实行，就能具足功德，庄严清净佛国。 佛陀告诉舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）说：‘还有七种法不会失去所愿。哪七种呢？第一，将一切所有都用来布施，所布施的东西也没有任何执着。第二，奉持戒律而不亏损，也不执着于所禁止的事。第三，劝导众生不起法忍。第四，以精进修行而不执着于身心。第五，成就禅定，一心摄念。第六，具足智慧，不怀有任何希望。第七，常志念佛，舍弃一切希望。这七种法，如果能够如愿实行，就能具足功德，庄严清净佛土。’ 佛陀告诉舍利弗说：‘还有八种法不会失去所愿。哪八种呢？第一，所说的话不讲无益的言语。第二，以布施的行为作为庄严。第三，内心柔和而不粗暴。第四，恭敬法师而不轻慢。第五，常行谦虚恭敬，放下身段顺应大众。第六，品性清白而没有沾染污垢。第七，即使不持戒，也知道因果报应的道理。第八，不伤害自己，也不毁谤他人。这八种法，如果能够如愿实行，就能庄严清净佛土。’
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English version: Giving away one's own body without begrudging life, not loving wife, children, or relatives, having no hopes in the heart, nor harboring any expectations. Second, when a Bodhisattva is practicing at home or going out to study, they would rather lose their life than violate the precepts, carefully guarding and abiding in pure practice, inspiring sentient beings to encourage and help them with precepts. Third, understanding that the body is a false borrowing, and all dharmas are like illusions, firmly abiding in the power of patience, not arising anger when facing adversity, even if suffering from poison, being struck by swords and sticks, being cursed and scolded, or experiencing sorrow and distress, they never give rise to a single thought of hatred. Fourth, practicing diligently without any attachment in the heart, deeply mindful of impermanence as if putting out a fire, never slacking in walking, standing, sitting, or lying down, even if their body is burned by fire, their mind does not retreat. Fifth, focusing on guarding purity, without other distracting thoughts, entering the state of no-birth and extinction, subduing delusions and not arising, the mind is like extinguished ashes, and the body is like withered wood. Sixth, seeing the true path and truth, eliminating false views and delusions, understanding the three realms as echoes and illusions, all dharmas are impermanent, like the moon's reflection in water, having compassion for all sentient beings, and advising and teaching them. If these six dharmas can be practiced as desired, one can be endowed with merits and adorn a pure Buddha land. The Buddha told Śāriputra (one of the Buddha's ten great disciples, known for his wisdom): 'There are also seven dharmas that will not lose their wishes. What are the seven? First, giving away everything one possesses, without any attachment to what is given. Second, upholding the precepts without deficiency, and not being attached to what is forbidden. Third, encouraging sentient beings not to give rise to forbearance of the Dharma. Fourth, practicing diligently without being attached to body and mind. Fifth, achieving samadhi, focusing the mind on one point. Sixth, being endowed with wisdom, without harboring any expectations. Seventh, always being mindful of the Buddha, abandoning all hopes. These seven dharmas, if practiced as desired, can be endowed with merits and adorn a pure Buddha land.' The Buddha told Śāriputra: 'There are also eight dharmas that will not lose their wishes. What are the eight? First, not speaking useless words. Second, using the act of giving as adornment. Third, having a gentle heart without being rough. Fourth, respecting Dharma teachers without being disrespectful. Fifth, always practicing humility and respect, lowering oneself to be in harmony with the masses. Sixth, having a pure character without being stained by defilements. Seventh, even if not upholding the precepts, knowing the principle of cause and effect. Eighth, not harming oneself, nor slandering others. These eight dharmas, if practiced as desired, can adorn a pure Buddha land.' -------------------------------------------------------------------------------- 净佛土。”
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佛告舍利弗：“复有九法不失所愿。何谓为九？一曰、常护身行令不亏失。二曰、口言谨慎而无缺漏。三曰、将护其意使无邪想。四曰、弃去贪欲心无所著。五曰、刈除瞋恚心不起恨。六曰、灭愚冥业不为闇昧。七曰、常行至诚而无欺惑。八曰、行慈坚固心不移易。九曰、依善知友未曾舍远。是为九法严净佛土。” 佛告舍利弗：“复有十法不失所愿。何谓为十？一曰、闻地狱苦，心怀恐惧奉修哀心。二曰、闻畜生苦，亦复怖懅兴随道哀。三曰、闻饿鬼苦，亦复畏难发起大慈。四曰、闻天上安，亦复不喜常兴大哀。五曰、闻于人间，谷米踊贵弊恶加害，而兴慈仁。六曰、心自念言：‘加勤精进悉忍众苦，乃使佛土严净无量。’七曰、令无三苦众恼之患。八曰、使其佛土丰饶平贱。九曰、人民安和寿命无限。十曰、皆自然生无所名属，至成无上正真之道。是为十法所愿不失严净佛土。” 佛告舍利弗：“菩萨执华诣如来时、若诣塔寺，当作是念：‘愿使众生，心意软净颜貌和悦，如华软妙形色香洁，见莫不欢、爱之欣悦。愿成佛时，令我国中香树妙华周匝普遍，衣被饮食杂彩幡盖，金银珍宝皆自然生；其土人民禁戒清净，心意柔软和雅其性，逮深法忍神通无上。’ “又，舍利弗 现代汉语译本： ‘清净佛土。’ 佛陀告诉舍利弗（Śāriputra）：‘还有九种法可以使愿望不落空。哪九种呢？第一，常常守护自己的身行，使其不亏损缺失。第二，说话谨慎，没有缺漏。第三，守护自己的意念，使其没有邪恶的想法。第四，舍弃贪欲，心中没有执着。第五，断除嗔恚，心中不起怨恨。第六，灭除愚昧的黑暗，不做糊涂的事情。第七，常常以至诚之心待人，没有欺骗迷惑。第八，行慈悲之心，坚定不移。第九，依靠善知识，不远离他们。这九种法可以庄严清净佛土。’ 佛陀告诉舍利弗：‘还有十种法可以使愿望不落空。哪十种呢？第一，听到地狱的痛苦，心中怀有恐惧，奉行修习哀悯之心。第二，听到畜生的痛苦，也感到恐惧，生起随顺正道的哀悯之心。第三，听到饿鬼的痛苦，也感到畏惧，发起大慈悲心。第四，听到天上的安乐，也不感到欢喜，常常生起大哀悯心。第五，听到人间，谷米价格上涨，坏人作恶，就生起慈悲仁爱之心。第六，心中自己想着：‘要更加勤奋精进，忍受一切痛苦，才能使佛土庄严清净无量。’第七，使佛土没有三苦（苦苦、坏苦、行苦）和各种烦恼的忧患。第八，使佛土丰饶，物价低廉。第九，人民安乐和睦，寿命无限。第十，都自然化生，没有所属，最终成就无上正等正觉之道。这十种法可以使愿望不落空，庄严清净佛土。’ 佛陀告诉舍利弗：‘菩萨拿着花去见如来（Tathāgata）时，或者去佛塔寺庙时，应当这样想：‘愿使众生，心意柔软清净，容貌和悦，像花一样柔软美妙，形色香洁，见到的人没有不欢喜，爱慕欣悦的。愿我成佛时，使我的国土中香树妙花周遍，衣被饮食，各种彩色的幡盖，金银珍宝都自然产生；那里的民众戒律清净，心意柔软，性情和睦，获得甚深的法忍，神通无上。’ ‘还有，舍利弗’