Chinese
贤者大目揵连白佛言：“唯愿世尊！令化讲堂得住昼夜七日，使不灭没。”佛即以威神，令化讲堂昼夜七日住立不灭，庄严如故。 时，佛从坐起，与比丘及诸菩萨、天、龙、鬼、揵沓和，往诣佛所听受经法。于是仁贤往到佛所，稽首礼足绕佛三匝，却叉手住白佛言：“唯世尊！菩萨有几道行所可住处，得至道场晓了正义？” 于是佛告仁贤：“谛听，善思念之！吾当为汝解说菩萨道场。”于是仁贤！与诸大众受教而听。 佛言：“菩萨有四事住于道，得至道场：一曰、心常习诸通慧；二曰、不舍一切人；三曰、求功德无有厌；四曰、护诸法常行精进；是为四，得至道场。 “复有四清净行，得至道场：一曰、护戒清净；二曰、意性清净；三曰、慧清净；四曰、所生清净；是为四。 “复有四事法，弟子、缘觉所不能及：一曰、其行过于四禅；二曰、其心多所入；三曰、行大哀于众生；四曰、辩才之音若干种；是为四。 “复有四威仪行：一曰、乐于闲居远离众闹；二曰、往于彼行慈念众生；三曰、无谀谄邪行、无所至到；四曰、求于道行；是为四。 现代汉语译本 为了增进仁贤（指菩萨）和信施（指布施者）的功德，佛陀便说了偈语： ‘如果施与时不求回报，施与者就能得到清净；一切布施都圆满具足，仁贤的功德也就满足。’ 贤者大目犍连（佛陀的十大弟子之一，以神通著称）对佛说：‘世尊，我希望这个化现的讲堂能够昼夜存在七天，不消失。’佛陀就用他的神力，使化现的讲堂昼夜存在七天而不消失，并且保持原有的庄严。 这时，佛陀从座位上起身，与比丘（出家受戒的男性佛教徒）以及诸菩萨、天、龙、鬼、乾闼婆（天上的乐神）等，一同前往佛陀所在之处听受佛法。于是，仁贤来到佛陀面前，顶礼佛足，绕佛三圈，然后合掌站立，对佛说：‘世尊，菩萨要通过多少种修行才能到达道场，领悟真正的道理？’ 佛陀告诉仁贤：‘仔细听，好好思考！我将为你解说菩萨的道场。’于是，仁贤和所有大众都接受教诲，认真听讲。 佛陀说：‘菩萨有四种修行可以到达道场：第一，心常修习各种神通智慧；第二，不舍弃任何人；第三，追求功德永不厌倦；第四，守护佛法，常行精进。这四种修行可以到达道场。’ ‘还有四种清净的修行可以到达道场：第一，守护戒律清净；第二，意念本性清净；第三，智慧清净；第四，所生之处清净。这四种修行可以到达道场。’ ‘还有四种法，是弟子和缘觉（独自觉悟的人）所不能达到的：第一，其修行超越四禅（佛教的四种禅定境界）；第二，其心能进入多种境界；第三，对众生行大慈悲；第四，辩才之音有多种变化。这四种法是弟子和缘觉所不能及的。’ ‘还有四种威仪修行：第一，乐于独处，远离喧闹；第二，前往各处，以慈悲心念众生；第三，没有谄媚邪行，没有固定的去处；第四，追求佛道修行。这四种是威仪修行。’
English
English version To increase the merit of the virtuous and wise (referring to Bodhisattvas) and the faithful donors (referring to those who give alms), the Buddha spoke in verse: 'If one does not expect a return when giving, the giver obtains purity; when all giving is complete and perfect, the merit of the virtuous and wise is fulfilled.' The wise Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) said to the Buddha: 'World Honored One, I wish that this manifested lecture hall could remain for seven days and nights, without disappearing.' The Buddha then used his divine power to make the manifested lecture hall remain for seven days and nights without disappearing, and it remained as magnificent as before. At that time, the Buddha rose from his seat and, together with the Bhikkhus (ordained male Buddhist monks), as well as various Bodhisattvas, Devas (gods), Nāgas (dragons), ghosts, Gandharvas (celestial musicians), and others, went to the place where the Buddha was to listen to the Dharma. Then, the virtuous and wise one came before the Buddha, bowed at his feet, circumambulated him three times, and then stood with his palms together, saying to the Buddha: 'World Honored One, how many practices must a Bodhisattva undertake to reach the Bodhi-mandala (place of enlightenment) and understand the true meaning?' The Buddha told the virtuous and wise one: 'Listen carefully, and contemplate well! I will explain to you the Bodhisattva's Bodhi-mandala.' Then, the virtuous and wise one and all the assembly received the teaching and listened attentively. The Buddha said: 'There are four practices that a Bodhisattva can undertake to reach the Bodhi-mandala: first, the mind constantly practices various supernatural powers and wisdom; second, not abandoning anyone; third, seeking merit without ever being weary; fourth, protecting the Dharma and constantly practicing diligence. These four practices can lead to the Bodhi-mandala.' 'There are also four pure practices that can lead to the Bodhi-mandala: first, maintaining the precepts purely; second, the nature of the mind is pure; third, wisdom is pure; fourth, the place of birth is pure. These four practices can lead to the Bodhi-mandala.' 'There are also four dharmas that disciples and Pratyekabuddhas (those who attain enlightenment on their own) cannot reach: first, their practice surpasses the four Dhyānas (the four meditative states in Buddhism); second, their minds can enter many realms; third, they practice great compassion towards all beings; fourth, their eloquence has many variations. These four dharmas are beyond the reach of disciples and Pratyekabuddhas.' 'There are also four dignified practices: first, delighting in solitude and staying away from crowds; second, going to various places with a compassionate mind towards all beings; third, having no flattery or evil practices, and no fixed destination; fourth, seeking the path of the Dharma. These four are dignified practices.' --------------------------------------------------------------------------------
Chinese
“复有四，所问无碍无能断截：一曰、不惜身命；二曰、心常欢悦；三曰、弃贡高；四曰、常奉行法；是为四。 “复有四事，所行具足：一曰、常知时节；二曰、随人所喜而现教；三曰、常知羞惭；四曰、知止足；是为四。 “复有四事，意行平等：一曰、随人所应而恭敬教授；二曰、所愿大智慧所应教授；三曰、不说他人长短；四曰、见说短者慈心向之，不怀结怨；是为四。 “复有四事，名德具足莫不闻知：一曰、自学深慧并施教他人；二曰、有来问事悉遣彼疑；三曰、常护正法；四曰、佛之意力而不可尽；是为四。 “复有四事，博闻坚强：一曰、闻法则解所归；二曰、所闻法乐不贪家怀居；三曰、闻已广宣咸为人说；四曰、已闻起贤圣解说，向佛道法；是为四。 “复有四事，讲说经法名德流行：一曰、先办众事后受以卫之食；二曰、得利养、衣被、饭食、床卧、医药、降伏魔力；三曰、昼夜乐法为诸天所护；四曰、不轻娆他人；是为四。 “复有四事，光辉众会身得自在：一曰、少于所欲；二曰、知止足；三曰、微妙柔软；四曰、身自奉法；是为四。 “复有四事，得明慧利说法无异：一曰、拔济生死之惧；二曰、不希求世供养之利；三曰、常护他人；四 现代汉语译本 ‘还有四种情况，在被问及时能无碍地解答，并且不会被驳倒：第一，不吝惜自己的生命；第二，内心常常充满喜悦；第三，舍弃贡高我慢；第四，经常奉行佛法；这便是四种情况。 ‘还有四件事，行为能够圆满具足：第一，经常知道时节因缘；第二，随着人们的喜好而施教；第三，经常知道羞愧；第四，知道适可而止；这便是四件事。 ‘还有四件事，意念行为平等：第一，随着人们的根器而恭敬地教导；第二，教导那些渴望获得大智慧的人；第三，不说别人的长处或短处；第四，看到别人被说短处时，以慈悲心对待他们，不怀有怨恨；这便是四件事。 ‘还有四件事，名声和德行圆满，没有谁不知道：第一，自己学习深奥的智慧，并教导他人；第二，有人来请教问题，都能消除他们的疑惑；第三，经常守护正法；第四，佛的意力和能力是无穷无尽的；这便是四件事。 ‘还有四件事，博学多闻且意志坚定：第一，听到佛法就能理解其归宿；第二，乐于听闻佛法，不贪恋在家生活；第三，听闻佛法后广泛宣说，为众人讲解；第四，听闻佛法后生起贤圣的理解，趋向佛道；这便是四件事。 ‘还有四件事，讲说佛法时名声和德行广为流传：第一，先处理好大众的事情，然后接受供养的食物；第二，得到供养的利益，如衣服、食物、床铺、医药，能降伏魔力；第三，日夜乐于佛法，受到诸天护佑；第四，不轻慢或扰乱他人；这便是四件事。 ‘还有四件事，在众人集会中光彩照人，身心自在：第一，减少欲望；第二，知道适可而止；第三，言语微妙柔和；第四，身体力行奉持佛法；这便是四件事。 ‘还有四件事，能获得明智和智慧，说法没有差异：第一，拔除众生对生死的恐惧；第二，不希求世俗的供养利益；第三，经常守护他人；第四，不因愤怒而生起嗔恨；这便是四件事。
English
English version 'Furthermore, there are four things, in response to questions, one can answer without hindrance and without being refuted: first, not to be stingy with one's own life; second, to have a heart that is always joyful; third, to abandon arrogance; fourth, to constantly practice the Dharma; these are the four things.' 'Furthermore, there are four things, when practiced, one is complete: first, to always know the right time and season; second, to teach according to what people like; third, to always know shame; fourth, to know when to stop; these are the four things.' 'Furthermore, there are four things, in intention and action, one is equal: first, to respectfully teach according to people's capacities; second, to teach those who desire great wisdom; third, not to speak of others' strengths or weaknesses; fourth, when seeing others being criticized, to treat them with compassion, not harboring resentment; these are the four things.' 'Furthermore, there are four things, one's reputation and virtue are complete, and no one is unaware: first, to study profound wisdom oneself and teach it to others; second, when someone comes to ask questions, to dispel their doubts; third, to constantly protect the true Dharma; fourth, the Buddha's power and strength are inexhaustible; these are the four things.' 'Furthermore, there are four things, one is learned and steadfast: first, upon hearing the Dharma, to understand its destination; second, to delight in hearing the Dharma, not craving a life at home; third, after hearing the Dharma, to widely proclaim it and explain it to others; fourth, after hearing the Dharma, to develop the understanding of the wise and noble, and to move towards the Buddha's path; these are the four things.' 'Furthermore, there are four things, when speaking the Dharma, one's reputation and virtue spread widely: first, to handle the affairs of the assembly first, then to accept the food offered; second, to receive the benefits of offerings, such as clothing, food, bedding, medicine, and to subdue demonic forces; third, to delight in the Dharma day and night, and to be protected by the devas; fourth, not to belittle or disturb others; these are the four things.' 'Furthermore, there are four things, one shines in the assembly and one's body is at ease: first, to have few desires; second, to know when to stop; third, to be subtle and gentle in speech; fourth, to personally practice the Dharma; these are the four things.' 'Furthermore, there are four things, one obtains clear wisdom and speaks the Dharma without difference: first, to remove the fear of birth and death; second, not to seek worldly offerings and benefits; third, to constantly protect others; fourth, not to harbor anger due to resentment; these are the four things.' -------------------------------------------------------------------------------- 曰、常住道愿；是为四。
Chinese
“复有四事法，有反复知报善恶：一曰、劝化人使发道意；二曰、不失所成立之功；三曰、自敬念迎当来慈；四曰、常诣正士、法师；是为四。 “复有四事不坏慈：一曰、具足忍力；二曰、不诱娆他人眷属；三曰、不舍大哀；四曰、求脱罪福因缘，志在于道；是为四。 “复有四事习于慈行：一曰、常合和人；二曰、性行柔顺；三曰、其行具足；四曰、所有稍稍近道；是为四。 “复有四事，知是恶师：一曰、教人为小道；二曰、教人坏菩萨意；三曰、教求名闻，增益不善之法；四曰、教远离功德善法；是为四。 “复有四事，与世尊诸佛共会：一曰、常一其心；二曰、常说诸佛世尊功德；三曰、奉清净之戒；四曰、志性不舍本愿；是为四。 “复有四事法，称其德行，供养菩萨及如来尊，不以懈倦：一曰、所供养佛最尊众祐；二曰、其有见我亦当效行；三曰、见如来道意得坚固；四曰、得见三十二大人之相其功德本，使成善权；是为四。 “复有四事，观经义学菩萨戒行得至尊上：一曰、过度恶道；二曰、常劝立善道；三曰、恭敬如来；四曰、具足所愿；是为四。 “复有四事学：一曰、不舍道意；二曰、等于一切；三曰、求度无极 现代汉语译本 ‘还有四种常住之道：一、常住于慈心（maitrī，慈爱之心）；二、常住于悲心（karuṇā，怜悯之心）；三、常住于喜心（muditā，欢喜之心）；四、常住于道愿（bodhipraṇidhāna，菩提愿）。这称为四种常住之道。 ‘又有四种法，能反复知晓善恶报应：一、劝化他人发起道心；二、不失去所成就的功德；三、自己敬念并迎接未来慈悲；四、常去亲近正士和法师。这称为四种法。 ‘又有四种不坏慈悲的修行：一、具足忍辱的力量；二、不诱惑他人的眷属；三、不舍弃大悲心；四、寻求脱离罪福因缘，志向在于道。这称为四种不坏慈悲的修行。 ‘又有四种修习慈悲的行为：一、常与人和睦相处；二、性情柔和顺从；三、行为圆满具足；四、所有行为都逐渐接近道。这称为四种修习慈悲的行为。 ‘又有四种，可以知道是恶师：一、教人修习小乘之道；二、教人破坏菩萨的意愿；三、教人追求名闻利养，增长不善之法；四、教人远离功德善法。这称为四种恶师。 ‘又有四种，能与世尊诸佛共同会合：一、常保持一心不乱；二、常宣说诸佛世尊的功德；三、奉持清净的戒律；四、志向和本愿不舍弃。这称为四种与佛会合之道。 ‘又有四种法，能称赞其德行，供养菩萨及如来尊，不懈怠：一、所供养的佛是最尊贵的，能庇佑众生；二、凡是见到我的人，也应当效仿我的行为；三、见到如来的道心，能更加坚定；四、得见三十二大丈夫相及其功德根本，使其成就善巧方便。这称为四种供养之道。 ‘又有四种，观察经义，学习菩萨戒行，能达到至高无上的境界：一、度过恶道；二、常劝人建立善道；三、恭敬如来；四、具足所愿。这称为四种学习之道。 ‘又有四种学习：一、不舍弃道心；二、平等对待一切众生；三、求度脱无极的苦海。