Chinese
；二曰、轻心自然如幻；三曰、所作唯造立法；四曰、寂然一心而无愦乱；是为四。 “复有四事，得分别法句：一曰、念成慧义不为严饰；二曰、唯求取法而不取人，不起无所灭；三曰、知一切无尽不可尽；四曰、所说于文字无著无缚；是为四。 “复有四事，逮得总持：一曰、不厌博闻，常敬法师；二曰、常行精进为人说经；三曰、晓近一切法句而不失义；四曰、又使入如来之法；是为四。 “复有四事，逮得法忍：一曰、度不度者；二曰、解未脱者；三曰、一切乐法；四曰、不断善行；是为四。 “复有四事，逮得辩才：一曰、见他法师所说，不求其短；二曰、听采法义，不以贡高；三曰、不自称誉；四曰、见少智未学不以轻易；是为四。 “复有四事，行不退转：一曰、不退于淫怒痴；二曰、于众生之行不退转；三曰、于一切不善法而不退转；四曰、解最正觉而不退转；是为四。 “复有四事，解深义：一曰、晓十二因缘；二曰、自然解得佛道为正谛觉；三曰、一切法一义其义悉空；四曰、悉解佛道；是为四。 “复有四事，得成所愿：一曰、戒忍清净；二曰、净除恶道；三曰、质朴无有谀谄；四曰、如善权方便随其本行；是为四。 “复有四事，得成诸 现代汉语译本： ‘还有四件事，可以分别法句：第一，轻视心性自然如幻；第二，所作所为只是在建立法则；第三，内心寂静，没有烦乱；这是四件事。 ‘还有四件事，可以分别法句：第一，专注于智慧的意义，不追求外在的装饰；第二，只求理解佛法，不执着于人，不生起任何需要消灭的东西；第三，明白一切都是无尽的，无法穷尽；第四，所说的内容不执着于文字，不受文字束缚；这是四件事。 ‘还有四件事，可以获得总持（dharani，总摄忆持一切法义的能力）：第一，不厌倦广泛学习，常常尊敬法师；第二，常常精进修行，为他人讲说佛经；第三，明白一切佛法语句的含义，而不失去其真义；第四，又能使他人进入如来的佛法；这是四件事。 ‘还有四件事，可以获得法忍（dharma-ksanti，对佛法真理的安忍）：第一，度化那些尚未被度化的人；第二，解脱那些尚未解脱的人；第三，乐于一切佛法；第四，不间断地行善；这是四件事。 ‘还有四件事，可以获得辩才（pratibhana，无碍的辩论才能）：第一，看到其他法师所说的，不挑剔其缺点；第二，听取并采纳佛法义理，不因此而骄傲自大；第三，不自我称赞；第四，看到少智未学的人，不轻视他们；这是四件事。 ‘还有四件事，修行不会退转：第一，不退转于淫欲、嗔怒、愚痴；第二，对于众生的修行不退转；第三，对于一切不善法不退转；第四，对于最正觉的理解不退转；这是四件事。 ‘还有四件事，可以理解深奥的意义：第一，明白十二因缘（pratitya-samutpada，佛教关于生命轮回的理论）；第二，自然理解佛道是真正的觉悟；第三，一切法的意义都是空性的；第四，完全理解佛道；这是四件事。 ‘还有四件事，可以成就所愿：第一，戒律和忍辱清净；第二，清除恶道；第三，质朴诚实，没有谄媚；第四，运用善巧方便，随顺众生的根性；这是四件事。 ‘还有四件事，可以成就各种功德：
English
English version: ‘There are four more things that can distinguish the phrases of the Dharma: first, to regard the mind as naturally illusory; second, to act only in establishing the Dharma; third, to have a peaceful mind without confusion; these are the four things.’ ‘There are four more things that can distinguish the phrases of the Dharma: first, to focus on the meaning of wisdom without seeking external adornment; second, to seek only to understand the Dharma without clinging to people, and not to give rise to anything that needs to be eliminated; third, to understand that everything is endless and cannot be exhausted; fourth, what is said is not attached to words and is not bound by words; these are the four things.’ ‘There are four more things that can attain dharani (the ability to remember and retain all the meanings of the Dharma): first, not to be tired of extensive learning, and always to respect Dharma teachers; second, to always practice diligently and explain the scriptures to others; third, to understand the meaning of all Dharma phrases without losing their true meaning; fourth, to enable others to enter the Dharma of the Tathagata; these are the four things.’ ‘There are four more things that can attain dharma-ksanti (patience with the truth of the Dharma): first, to liberate those who have not been liberated; second, to free those who have not been freed; third, to be happy with all the Dharma; fourth, to continuously do good deeds; these are the four things.’ ‘There are four more things that can attain pratibhana (unobstructed eloquence): first, when seeing what other Dharma teachers say, not to find fault with them; second, to listen to and adopt the meaning of the Dharma without being arrogant; third, not to praise oneself; fourth, when seeing those who are ignorant and unlearned, not to look down on them; these are the four things.’ ‘There are four more things that will not lead to regression in practice: first, not to regress in lust, anger, and ignorance; second, not to regress in the practice of sentient beings; third, not to regress in all unwholesome dharmas; fourth, not to regress in the understanding of the most perfect enlightenment; these are the four things.’ ‘There are four more things that can understand profound meanings: first, to understand the twelve links of dependent origination (pratitya-samutpada, the Buddhist theory of the cycle of life); second, to naturally understand that the Buddha's path is true enlightenment; third, the meaning of all dharmas is emptiness; fourth, to fully understand the Buddha's path; these are the four things.’ ‘There are four more things that can fulfill one's wishes: first, to have pure precepts and patience; second, to eliminate evil paths; third, to be simple and honest, without flattery; fourth, to use skillful means according to the nature of sentient beings; these are the four things.’ ‘There are four more things that can achieve various merits:’ --------------------------------------------------------------------------------
Chinese
度无极不退转法：一曰、以一波罗蜜悉入诸度无极；二曰、善权使一切人皆入，一切人亦无有；三曰、见一切法悉为一法，离诸所欲；四曰、见一切佛悉为一佛，以法身故；是为四，得成诸度无极不退转法。” 佛说四事句时，幻士仁贤得不起法忍，欢喜踊跃在虚空，去地四丈九尺。 时，佛见幻士仁贤心所念便笑。贤者阿难以偈赞佛而问曰： “差特无量威， 慧事逾日月； 三世悉闻名， 德称度无极。 所知了三达， 佛以逮自在； 今佛何故笑？ 唯愿为解说。 一切众生类， 住立若所立； 已见诸人心， 人尊无所著。 其于下中上， 如是为悉净； 今佛所笑者， 唯愿解说之！ 诸天闻其声， 真陀人亦然！ 帝释、阿须伦！ 乾陀、摩睺勒！ 梵天亦如是， 其声寂清净； 彼诸所有音， 终不与佛等。 月所出光明， 及日摩尼珠， 其帝释光明， 一切光及梵， 其明悉蔽歇， 为尽不复现； 佛出光明时， 悉照诸佛国。 已解诸深法， 静然为空寂； 其无有吾我， 亦无有寿命。 不有亦不无， 悉损是二事； 尊皆令世吉， 所游如月光。 于此唯发心， 立意遵妙道； 今 现代汉语译本 达到无极不退转境界的方法有四种：第一，以一种波罗蜜（Paramita，意为“到彼岸”）圆满所有其他波罗蜜；第二，善巧方便地引导一切众生进入此境界，并且不执着于‘一切众生’的概念；第三，视一切法为一法，从而远离所有欲望；第四，视一切佛为一佛，因为他们都具有法身（Dharmakaya，意为“佛的真身”）。这四种方法能使人成就无极不退转的境界。 当佛陀宣说这四句法时，幻士仁贤（Huanshi Renxian）获得了不起法忍（Anutpattika-dharma-ksanti，意为“对无生法的忍可”），他欢喜踊跃，升到离地四丈九尺的空中。 这时，佛陀看到幻士仁贤心中所想，便笑了。贤者阿难（Ananda）以偈颂赞叹佛陀并问道： ‘您拥有无量的威德，智慧超越日月；您的名声传遍三世，功德无量无边。您通达三明（Trividya，意为“宿命明、天眼明、漏尽明”），已证得自在。今天您为何发笑？请为我们解说。您已洞察一切众生的心念，您是至尊，没有任何执着。您能使下、中、上等一切众生都得到清净。今天您所笑的原因，请为我们解说！诸天、真陀人（Zhentuo ren，可能是指某种天人或修行者）都听到了您的声音！帝释（Indra，意为“天帝”）、阿修罗（Asura，意为“非天”）、乾闼婆（Gandharva，意为“香神”）、摩睺罗伽（Mahoraga，意为“大蟒神”），以及梵天（Brahma，意为“色界天之主”）也听到了，您的声音寂静清净。他们所有的声音，都无法与佛陀的声音相比。月亮的光明，以及太阳和摩尼宝珠（Mani，意为“如意宝珠”）的光明，还有帝释的光明，一切光明，包括梵天的光明，都会被遮蔽而消失。当佛陀的光明出现时，会照亮所有佛国。您已通达所有甚深之法，安住于空寂之中。您没有‘我’的概念，也没有寿命的概念。既不执着于‘有’，也不执着于‘无’，您已超越这两种对立。您使世界吉祥，您的行迹如月光般清净。在此，我们唯有发菩提心，立志遵循妙道。’
English
English version There are four ways to attain the state of non-regression in the immeasurable: First, to perfect all other Paramitas (perfections) through one Paramita; second, to skillfully guide all beings to enter this state, without clinging to the concept of 'all beings'; third, to see all dharmas (phenomena) as one, thus being free from all desires; fourth, to see all Buddhas as one Buddha, because they all possess the Dharmakaya (the body of truth). These four methods enable one to achieve the state of non-regression in the immeasurable. When the Buddha spoke these four phrases, the illusionist Renxian (Huanshi Renxian) attained the Anutpattika-dharma-ksanti (acceptance of the non-arising of dharmas), and he rejoiced and leaped into the air, rising forty-nine feet above the ground. At that moment, the Buddha, seeing what was in the mind of the illusionist Renxian, smiled. The worthy Ananda praised the Buddha with verses and asked: 'You possess immeasurable power and virtue, your wisdom surpasses the sun and moon; your name is known throughout the three worlds, and your merits are boundless. You have mastered the three Vidyas (knowledges), and have attained freedom. Why do you smile today? Please explain it to us. You have seen the thoughts of all beings, you are the most honored, and you have no attachments. You can purify all beings, whether they are of the lower, middle, or upper levels. Please explain the reason for your smile today! The gods, the Zhentuo people (possibly a type of celestial being or practitioner), have all heard your voice! Indra (the king of gods), Asuras (demigods), Gandharvas (celestial musicians), Mahoragas (great serpent deities), and Brahma (the lord of the Brahma heaven) have also heard it. Your voice is serene and pure. All their voices cannot compare to the Buddha's voice. The light of the moon, the sun, and the Mani jewel (wish-fulfilling jewel), as well as the light of Indra, all lights, including the light of Brahma, will be obscured and disappear. When the light of the Buddha appears, it illuminates all Buddha lands. You have understood all the profound dharmas, and you dwell in emptiness and tranquility. You have no concept of 'self,' nor do you have a concept of lifespan. You do not cling to 'existence' nor to 'non-existence,' you have transcended these two opposites. You bring auspiciousness to the world, and your path is as pure as moonlight. Here, we only aspire to the Bodhi mind, and resolve to follow the wonderful path.' -------------------------------------------------------------------------------- 谁于佛道， 安定住正法？ 所以得受身， 归命佛宝尊； 善哉唯愿说， 今日所笑意。 佛说义清净， 为诸弟子故； 佛尊为安隐， 其光普日照。 为异学故说， 辟支诸佛义； 若为求佛者， 志尊上妙法。 总持等无疑， 于是天中天； 唯愿为解说， 所应得佛道。” 此色佛光炎， 清净灭垢秽； 还来绕佛身， 顶上没不现。
Chinese
尔时，佛告贤者阿难：“宁见幻士仁贤乎踊在虚空？” 对曰：“已见世尊！” 佛言：“阿难！族姓子仁贤！却后九万二千劫当得作佛，名严净王如来、至真、等正觉、明行成为、善逝、世间解、无上士、道法御、天人师，号佛、世尊。世界名曰大净，劫曰幻化。其严净王如来大净世界，人民众多，安隐快乐，五谷丰贱，其土平博，无有丘墟，日月光照，种种树木皆以庄严，众香具足常悬幢幡。其国人民如意所愿，皆见佛土严净，所有自然，譬如第二忉利天上七宝宫殿。其国人民皆见国土安雅，生彼佛国者皆求上愿志于大乘。严净王如来住世万岁，般泥洹后行法住亿岁。临佛灭度，有菩萨名曰闻称，佛授其决：‘我灭度后，是闻称菩萨当得作佛，名曰普达如来、至真、等正觉、明行成为、善逝、世间解、无 现代汉语译本：谁在佛道中，能安定地住于正法？因此得以受此身，归命于佛宝尊。善哉，唯愿您能说，今日所笑的含义。佛所说的义理清净，是为了诸位弟子。佛尊是安稳的依靠，他的光芒普照如日。为外道学说，以及辟支佛的义理而说；若为求佛者，应立志于尊崇上妙之法。总持一切，毫无疑惑，您是天中之天。唯愿您能为我们解说，如何才能证得佛道。” 这色泽如佛光般的光焰，清净无染，能灭除垢秽；它又回到佛身周围，从头顶没入而不显现。 这时，佛告诉贤者阿难：‘你看到那位幻术师仁贤在虚空中跳跃吗？’ 阿难回答说：‘我已经看到了，世尊！’ 佛说：‘阿难！这位族姓子仁贤，在九万二千劫之后，将成佛，名号为严净王如来（如来：佛的称号之一）、至真（至真：佛的德号之一）、等正觉（等正觉：佛的智慧）、明行成为（明行成为：佛的修行）、善逝（善逝：佛的德号之一）、世间解（世间解：佛的智慧）、无上士（无上士：佛的尊称）、道法御（道法御：佛的教导）、天人师（天人师：佛的尊称），号为佛、世尊。他的世界名为大净，劫名为幻化。严净王如来的大净世界，人民众多，安稳快乐，五谷丰收且价格低廉，土地平坦广阔，没有丘陵沟壑，日月光辉照耀，各种树木都用来庄严国土，充满各种香气，常悬挂着幢幡。那里的人民心想事成，都能看到佛土的庄严清净，一切都是自然而生，如同第二忉利天（忉利天：佛教欲界第二天）上的七宝宫殿。那里的人民都看到国土的安详美好，往生到那个佛国的人都追求上乘的愿望，立志于大乘佛法。严净王如来住世一万年，般涅槃（般涅槃：佛的去世）后，他的教法住世亿年。临近佛陀灭度时，有一位菩萨名为闻称，佛陀为他授记：‘我灭度后，这位闻称菩萨将成佛，名号为普达如来（如来：佛的称号之一）、至真（至真：佛的德号之一）、等正觉（等正觉：佛的智慧）、明行成为（明行成为：佛的修行）、善逝（善逝：佛的德号之一）、世间解（世间解：佛的智慧）、无’