Chinese
萨复有四事法，其所语言，闻者信从踊跃受行。何等为四？一者口之所说心亦无异，二者于善知识常有至诚，三者闻人说法心不是非，四者若见他人请令说法不求其短；是为四法。菩萨用是四事故，其所语言，闻者信从踊跃受行。”佛于是说偈言： “如所念言亦尔， 于善友有至诚， 闻讲法不求短， 若说经心喜踊。” 佛语须摩提：“菩萨复有四事法，得无殃罪，所作善行疾得净住。何等为四？一者心意所念常志于善，二者常持戒三昧智慧，三者初发菩萨意便起一切智多所度脱，四者常有大慈愍于一切；是为四法。菩萨用是四事故，得无殃罪疾得净住。”佛于是说偈言： “常志善念广度， 戒等定不离慧， 当教人一切智， 行慈意得净住。” 佛语须摩提：“菩萨复有四事法，魔不能得其便。何者为四？一者常念于佛，二者常精进，三者常念经法，四者常立功德；是为四法。菩萨用是四事故，魔不能得其便。”佛于是说偈言： “常净意念于佛， 志精进在深法， 自勖勉立功德， 魔用是不得便。” 佛语须摩提：“菩萨复有四事法，临寿终时，佛在前立为说经法，令其不堕苦痛之处。何等为四？一者为一切人故，具满诸愿；二者若人布施诸不足者念欲足之 现代汉语译本： 舍利弗（Sariputra）又具有四种法，他所说的话，听的人都会信服并欢喜地接受奉行。是哪四种呢？第一，口中所说与心中所想没有差异；第二，对于善知识（kalyanamitra）常怀至诚之心；第三，听闻他人说法时，心中不作是非评判；第四，如果看到他人请求说法，不挑剔其缺点。这就是四种法。菩萨因为这四种法，所以他所说的话，听的人都会信服并欢喜地接受奉行。”佛陀于是说了偈语： ‘如同心中所想，口中也如此说， 对善友怀有至诚之心， 听闻讲法不挑剔缺点， 如果讲经，心中欢喜踊跃。’ 佛陀告诉须摩提（Sumati）说：‘菩萨又具有四种法，可以得到无罪，所做的善行能够迅速达到清净的境界。是哪四种呢？第一，心中所想的常是志向于善；第二，常持戒、三昧（samadhi，禅定）、智慧；第三，初发菩萨心时，便发起一切智（sarvajna，佛陀的智慧），广度众生；第四，常怀大慈悲之心，怜悯一切众生。这就是四种法。菩萨因为这四种法，可以得到无罪，迅速达到清净的境界。’佛陀于是说了偈语： ‘常志于善念，广度众生， 戒律禅定不离智慧， 应当教导他人一切智， 行慈悲心，得清净住。’ 佛陀告诉须摩提说：‘菩萨又具有四种法，魔不能够找到机会来扰乱他。是哪四种呢？第一，常念佛；第二，常精进；第三，常念经法；第四，常立功德。这就是四种法。菩萨因为这四种法，魔不能够找到机会来扰乱他。’佛陀于是说了偈语： ‘常以清净心念佛， 志向精进于深奥的佛法， 自我勉励建立功德， 魔因此无法得逞。’ 佛陀告诉须摩提说：‘菩萨又具有四种法，临终时，佛会出现在他面前为他说法，使他不堕入痛苦之处。是哪四种呢？第一，为了所有的人，圆满他们的愿望；第二，如果有人布施，对于那些不足的人，想着要满足他们。
English
English version: Sariputra also has four dharmas, and those who hear his words will believe and joyfully accept and practice them. What are the four? First, what he says with his mouth is no different from what he thinks in his heart; second, he always has sincerity towards good teachers (kalyanamitra); third, when he hears others preach, he does not judge right or wrong in his heart; fourth, if he sees others asking for teachings, he does not seek their faults. These are the four dharmas. Because of these four dharmas, what the Bodhisattva says will be believed and joyfully accepted and practiced by those who hear it.” The Buddha then spoke in verse: ‘As is thought in the mind, so is spoken, Towards good friends, have sincerity, When hearing the Dharma, do not seek faults, If speaking the sutras, the heart rejoices.’ The Buddha said to Sumati: ‘The Bodhisattva also has four dharmas, by which he obtains no sin, and the good deeds he does quickly attain a pure state. What are the four? First, what he thinks in his heart is always directed towards good; second, he always upholds precepts, samadhi (meditation), and wisdom; third, when he first generates the Bodhi mind, he then generates all-knowing wisdom (sarvajna, the wisdom of the Buddha) to liberate many beings; fourth, he always has great compassion and pity for all beings. These are the four dharmas. Because of these four dharmas, the Bodhisattva obtains no sin and quickly attains a pure state.’ The Buddha then spoke in verse: ‘Always aspire to good thoughts, widely liberate, Precepts, samadhi, and wisdom are inseparable, Should teach others all-knowing wisdom, Practicing compassion, one attains a pure state.’ The Buddha said to Sumati: ‘The Bodhisattva also has four dharmas, by which Mara cannot find an opportunity to disturb him. What are the four? First, he always contemplates the Buddha; second, he is always diligent; third, he always contemplates the sutras; fourth, he always establishes merit. These are the four dharmas. Because of these four dharmas, Mara cannot find an opportunity to disturb him.’ The Buddha then spoke in verse: ‘Always with a pure mind contemplate the Buddha, Aspire to diligence in the profound Dharma, Self-exhort to establish merit, Mara cannot find an opportunity.’ The Buddha said to Sumati: ‘The Bodhisattva also has four dharmas, by which, when he is about to die, the Buddha will appear before him and preach the Dharma, so that he will not fall into a place of suffering. What are the four? First, for the sake of all people, he fulfills all their wishes; second, if someone gives alms, he thinks of satisfying those who are lacking. --------------------------------------------------------------------------------
Chinese
；三者见人杂施若有短少便裨助之；四者常念供养于三宝；是为四法。菩萨用是四事故，临寿终时即见诸佛，皆在前立为说经法，不令其人堕苦痛处。”佛于是说偈言： “为一切满所愿， 无极哀劝足檀， 以杂施致黠慧， 供三宝得致佛。” 尔时须摩提白佛言：“唯世尊！所说四十事，我当奉行令不缺减，悉使具足不违一事；若失一义，我为断佛劫法减众弟子。” 是时大目揵连在大会中坐，即问须摩提：“此四十事，大士所行菩萨所为甚亦难，当如汝小女何能办之？” 时须摩提答目连言：“假令我今审实能行此四十事者，三千大千国土皆当为我六反震动，雨于天华，诸音乐器不鼓自鸣。”须摩提适发是言，应时三千大千国土六反震动，即雨天华，乐器皆鸣。女语目连：“是则证明我之至诚，若有未来起菩萨意者亦当如是。我后不久亦当如如来、无所著、等正觉。信如我言无有虚者，其在众会皆当一等悉作金色。”寻如所语辄作金色。 于是目连即从坐起，整衣服，下右膝，叉手为佛稽首作礼，前白佛言：“今诸一切初发大意为菩萨者，我当自归为之作礼。所以者何？八岁女子感应如此，岂况高士摩诃萨乎？” 是时座中有大菩萨，名文殊师利，谓须摩提言：“于何 现代汉语译本：第三，看到别人布施时，如果有所短缺，就加以帮助；第四，常常思念供养佛、法、僧三宝；这就是四种方法。菩萨因为这四种行为，在临终时就能见到诸佛，诸佛都会在他们面前说法，不让他们堕入痛苦的地方。”佛陀于是说了偈语： ‘为了满足一切愿望，无限慈悲劝导布施，以杂施获得智慧，供养三宝得以成佛。’ 当时，须摩提对佛说：‘世尊！您所说的四十件事，我一定会奉行，不会缺少，全部做到，不会违背一件。如果我失去其中一个意义，我就算是断绝佛的教法，减少众弟子。’ 这时，大目犍连在大会中坐着，就问须摩提：‘这四十件事，是大士所行，菩萨所为，非常困难，你一个小女孩怎么能做到呢？’ 当时，须摩提回答目连说：‘如果我真的能够实行这四十件事，三千大千世界都会为我六次震动，天降花雨，各种乐器不敲自鸣。’须摩提刚说完这话，当时三千大千世界就六次震动，天降花雨，乐器都鸣响。女孩对目连说：‘这就证明我的至诚，如果有未来发菩萨心的人，也应当如此。我不久之后也会像如来、无所著、等正觉一样。相信我的话没有虚假，在场的所有人都会变成金色。’随即就像她所说的那样，都变成了金色。 于是，目连立刻从座位上站起来，整理衣服，右膝跪地，合掌向佛稽首作礼，上前对佛说：‘现在所有初发大心成为菩萨的人，我都应当归依他们，为他们作礼。为什么呢？一个八岁的女孩感应如此，何况是高士摩诃萨呢？’ 这时，座中有一位大菩萨，名叫文殊师利（Manjusri，智慧的象征），对须摩提说：‘你在哪里
English
English version: 'Third, when seeing others giving alms, if there is any deficiency, they assist them; fourth, they constantly contemplate offering to the Three Jewels (Buddha, Dharma, Sangha); these are the four practices. Because of these four actions, Bodhisattvas, when approaching the end of their lives, will see all the Buddhas, who will stand before them and preach the Dharma, preventing them from falling into places of suffering.' Then the Buddha spoke in verse: 'To fulfill all wishes, boundless compassion encourages giving, through miscellaneous giving, one attains wisdom, by offering to the Three Jewels, one attains Buddhahood.' At that time, Sumati (a Bodhisattva) said to the Buddha, 'World Honored One! The forty practices you have spoken of, I will uphold and not diminish, I will fulfill them all, not violating a single one. If I lose even one of these meanings, I would be cutting off the Buddha's teachings and diminishing the disciples.' Then, Mahamogallana (one of the Buddha's chief disciples) was sitting in the assembly, and he asked Sumati, 'These forty practices are what great beings do, what Bodhisattvas do, they are very difficult, how can you, a little girl, accomplish them?' At that time, Sumati replied to Mogallana, 'If I can truly practice these forty things, the three thousand great thousand worlds will shake six times for me, rain heavenly flowers, and all musical instruments will play without being struck.' As soon as Sumati spoke these words, the three thousand great thousand worlds shook six times, heavenly flowers rained down, and the musical instruments all played. The girl said to Mogallana, 'This proves my sincerity, and if there are those in the future who generate the Bodhi mind, they should be like this as well. Soon I will also be like the Tathagata (Buddha), without attachment, and attain perfect enlightenment. Believe my words, there is no falsehood in them, and everyone in this assembly will become golden.' Immediately, as she had said, they all became golden. Then, Mogallana immediately rose from his seat, adjusted his robes, knelt on his right knee, clasped his hands, bowed his head to the Buddha, and said to the Buddha, 'Now, all those who have initially generated the great mind to become Bodhisattvas, I should take refuge in them and bow to them. Why is that? An eight-year-old girl has such a response, how much more so for a great being, a Mahasattva?' At that time, there was a great Bodhisattva in the assembly named Manjusri (symbol of wisdom), who said to Sumati, 'Where do you -------------------------------------------------------------------------------- 法住，所现感应乃如是乎？”
Chinese
须摩提答言：“诸法不可计数亦无所住，而仁问我住于何法？仁作是问，不如不问。” 文殊师利问须摩提言：“此语言何乃致斯乎？” 须摩提报文殊师利言：“不于诸法有所住，亦无所疑，亦不言是非。” 文殊师利问须摩提言：“如来本不作行乎？” 须摩提报言：“譬如月影现于水中，若梦野马深山之响，如来本行亦如是也。” 文殊师利问须摩提：“如仁所说，合会是事为能得佛不？” 须摩提报言：“云何仁者谓痴黠行三事异乎？不为异也，一切诸法皆合。所以者何？若正法若不正法，适无所住亦无所取，亦无所放，空无有色。” 文殊师利复问须摩提：“解是义者为有几人？” 须摩提报言：“夫作幻者恣意所化宁有限无？幻师所化犹尚无限，信解此法亦如是也。” 文殊师利问须摩提言：“如我无化无幻，起行何法而与道合？” 须摩提报言：“如仁所说致为大快，一切法处亦不有，亦不不有，至于如来无合无散。” 文殊师利闻彼所说甚悦赞善，文殊师利白佛言：“甚善须摩提所说微妙，大可怪也，乃能深入逮得法忍，发意已来为几何乎？” 佛语文殊师利：“是须摩提发无上平 现代汉语译本：‘法性常住，所显现的感应是这样的吗？’ 须摩提回答说：‘一切法都不可计数，也没有固定的住所，而您问我住在什么法上？您这样问，不如不问。’ 文殊师利问须摩提说：‘这话是什么意思呢？’ 须摩提回答文殊师利说：‘不执着于任何法，也没有任何疑惑，也不说对错。’ 文殊师利问须摩提说：‘如来本来不做任何行为吗？’ 须摩提回答说：‘譬如月亮的影子显现在水中，又如梦中的野马和深山的回响，如来的本行也是如此。’ 文殊师利问须摩提：‘如您所说，将这些事合在一起就能成佛吗？’ 须摩提回答说：‘为什么您认为愚痴、聪慧和行为这三件事是不同的呢？它们不是不同的，一切法都是统一的。为什么呢？无论是正法还是不正法，都不执着，也不取舍，也不放弃，空无实体。’ 文殊师利又问须摩提：‘理解这个道理的人有多少呢？’ 须摩提回答说：‘一个变幻的人随意变幻，难道有限制吗？变幻的人所变幻的尚且无限，相信并理解这个法的人也是如此。’ 文殊师利问须摩提说：‘如果我没有变幻，也没有虚幻，那么修行什么法才能与道相合呢？’ 须摩提回答说：‘您说得太好了，一切法既不是存在，也不是不存在，至于如来，既没有聚合也没有分散。’ 文殊师利听了须摩提所说，非常高兴，赞叹说：‘太好了，须摩提所说的非常微妙，真是太不可思议了，竟然能如此深入地领悟到法忍，从发心到现在有多久了？’ 佛告诉文殊师利说：‘这位须摩提发无上平等心已经很久了。’
English
English version: 'Is the nature of Dharma abiding, and are the manifested responses thus?' Sumati replied, 'All dharmas are uncountable and have no fixed abode. Why do you ask me about abiding in which dharma? Such a question is better left unasked.' Manjushri asked Sumati, 'What is the meaning of these words?' Sumati replied to Manjushri, 'Not abiding in any dharma, having no doubts, and not speaking of right or wrong.' Manjushri asked Sumati, 'Does the Tathagata inherently not perform any actions?' Sumati replied, 'It is like the moon's reflection in water, or like a dream of wild horses and echoes in deep mountains. The Tathagata's inherent actions are also like this.' Manjushri asked Sumati, 'As you say, can one attain Buddhahood by combining these things?' Sumati replied, 'Why do you consider ignorance, wisdom, and actions as three different things? They are not different; all dharmas are unified. Why? Whether it is the right dharma or the wrong dharma, one does not cling, does not grasp, and does not abandon. It is empty and without substance.' Manjushri further asked Sumati, 'How many people understand this meaning?' Sumati replied, 'Does a magician who creates illusions at will have any limitations? The illusions created by a magician are limitless, and so is the faith and understanding of this dharma.' Manjushri asked Sumati, 'If I have no illusions and no transformations, what dharma should I practice to align with the Way?' Sumati replied, 'What you say is excellent. All dharmas are neither existent nor non-existent. As for the Tathagata, there is neither gathering nor scattering.' Manjushri, hearing what Sumati said, was very pleased and praised him, saying, 'Excellent, what Sumati said is very subtle and truly incredible. He has been able to deeply understand the forbearance of Dharma. How long has it been since he first aspired to enlightenment?' The Buddha told Manjushri, 'This Sumati has long ago aspired to the supreme equality.' --------------------------------------------------------------------------------