Chinese
佛语须摩提：“菩萨复有四事法，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、闻人说法不言是非。四者、若见他人，请令说经不求其短。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， 于善友有诚信， 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， 常教人一切智， 行慈意得净住。” 佛语须摩提：“菩萨复有四事法，魔不能得其便。何等为四？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： “常喜意念于佛， 常精进在深法， 自勖勉立功德， 魔用是不得便。” 佛语须 现代汉语译本：不吝惜自己的财物，也不贪求他人的财物，看到别人布施帮助他人就心生欢喜，修行菩萨道没有仇恨怨怼。 佛陀告诉须摩提（须菩提，佛陀的十大弟子之一，以解空第一著称）说：‘菩萨还有四种法，他们所说的话，听的人都会信服，并且欢喜地接受奉行。是哪四种呢？第一，口中所说与心中所想一致。第二，对于善知识（指能够引导自己修行的人）常怀至诚之心。第三，听别人说法时不挑剔是非。第四，如果看到别人，请他们讲经说法，不求他们的过失。这就是四种法。菩萨因为这四种法，所以他们所说的话，听的人都会信服，并且欢喜地接受奉行。’ 佛陀于是说了偈语： ‘如同心中所想的那样说出来，对于善友要有诚信，听闻讲法不挑剔过失，如果讲经说法就心生欢喜。’ 佛陀告诉须摩提说：‘菩萨还有四种法，可以得到没有罪过的果报，所做的善行能够迅速达到清净的境界。是哪四种呢？第一，心中所想的常常是善念。第二，常常持守戒律、禅定和智慧。第三，初发菩萨心时，就发起一切智（指佛陀的智慧），广度众生。第四，常常怀有大慈悲心怜悯一切众生。这就是四种法。菩萨因为这四种法，所以能够得到没有罪过的果报，迅速达到清净的境界。’ 佛陀于是说了偈语： ‘常常心怀善念广度众生，戒律禅定不离智慧，常常教导他人一切智，修行慈悲心意就能得到清净的境界。’ 佛陀告诉须摩提说：‘菩萨还有四种法，魔不能够找到机会来扰乱他们。是哪四种呢？第一，常常忆念佛陀。第二，常常精进修行。第三，常常忆念经法。第四，常常建立功德。这就是四种法。菩萨因为这四种法，所以魔不能够找到机会来扰乱他们。’ 佛陀于是说了偈语： ‘常常欢喜地忆念佛陀，常常精进于甚深的佛法，自我勉励建立功德，魔就不能够找到机会来扰乱他们。’ 佛陀告诉须
English
English version: Not being stingy with one's own possessions, nor coveting those of others, rejoicing when seeing others give and help, practicing the Bodhisattva path without hatred or resentment. The Buddha said to Sumati (Subhuti, one of the Buddha's ten great disciples, known for being foremost in understanding emptiness): 'Bodhisattvas also have four dharmas, and when they speak, those who hear them will believe and joyfully accept and practice them. What are these four? First, what they say with their mouths is consistent with what they think in their hearts. Second, they are always sincere towards good teachers (those who can guide one's practice). Third, when listening to others teach, they do not criticize or judge. Fourth, if they see others, they ask them to speak on the scriptures, not seeking their faults. These are the four dharmas. Because of these four dharmas, when Bodhisattvas speak, those who hear them will believe and joyfully accept and practice them.' The Buddha then spoke a verse: 'As one thinks, so one speaks, have faith in good friends, when hearing teachings, do not seek faults, if speaking on scriptures, rejoice in your heart.' The Buddha said to Sumati: 'Bodhisattvas also have four dharmas, by which they attain a state free from sin and quickly achieve a pure abode through their good deeds. What are these four? First, their thoughts are always directed towards goodness. Second, they always uphold precepts, meditation, and wisdom. Third, when they first generate the Bodhi mind, they also generate all-knowing wisdom (the wisdom of the Buddha), and liberate many beings. Fourth, they always have great compassion and pity for all beings. These are the four dharmas. Because of these four dharmas, Bodhisattvas attain a state free from sin and quickly achieve a pure abode.' The Buddha then spoke a verse: 'Always direct your thoughts towards goodness and liberate widely, precepts and meditation are inseparable from wisdom, always teach others all-knowing wisdom, practicing compassion will attain a pure abode.' The Buddha said to Sumati: 'Bodhisattvas also have four dharmas, by which Mara (the demon) cannot find an opportunity to disturb them. What are these four? First, they always remember the Buddha. Second, they always practice diligently. Third, they always remember the scriptures. Fourth, they always establish merit. These are the four dharmas. Because of these four dharmas, Mara cannot find an opportunity to disturb them.' The Buddha then spoke a verse: 'Always joyfully remember the Buddha, always diligently practice the profound Dharma, encourage yourself to establish merit, Mara cannot find an opportunity to disturb them.' The Buddha said to Su --------------------------------------------------------------------------------
Chinese
摩提：“菩萨复有四事法，临寿终时，佛在前立为说经法，令不堕苦痛处。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。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。若失一事，我为断佛法灭众弟子。” 是时长老摩诃目乾连在大会中坐，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？” 时须摩提答目乾连言：“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、乐器即鸣。 女语目乾连：“是证明我之至诚！若未来有起菩萨意者，亦当如是。我后亦当得多陀竭、阿罗诃、三耶三佛，信如我言，无有虚者，其在会者，皆当一等悉作金色。” 寻如所语，辄作金色。 于是目乾连即从座起， 现代汉语译本 须摩提（Sumati）：‘菩萨还有四种修行方法，在临终时，佛会出现在他们面前为他们说法，使他们不堕入痛苦的地方。这四种方法是什么呢？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，就想着要满足他们。第三，看到人们杂乱地布施，如果有所短缺，就帮助他们补足。第四，常常想着供养三宝（佛、法、僧）。这就是四种方法。菩萨因为这四种修行，在临终时，就能见到诸佛都出现在面前为他们说法，不让他们堕入痛苦的地方。’ 佛于是说了偈语： ‘为一切众生圆满愿望，无限慈悲劝人行布施，以杂施获得智慧，供养三宝得以成佛。’ 这时，须摩提对佛说：‘是的，世尊！您所说的这四十种修行方法，我一定会奉行，不会缺少，全部做到，不会违背任何一条。如果我失去其中一条，我就等于断绝佛法，灭绝众弟子。’ 这时，长老摩诃目乾连（Mahamogallana）坐在大会中，就问须摩提：‘这四十种修行方法，是大菩萨所行，菩萨所为，非常难以做到，像你这样的小女孩怎么能做到呢？’ 这时，须摩提回答目乾连说：‘如果我真的能够做到这四十种修行方法，三千大千世界都会为我六次震动，天空中会下起天花，各种乐器不用敲打也会自己鸣响。’ 须摩提刚说完这句话，当时三千大千世界就六次震动，天空中下起天花，乐器也自己鸣响。 须摩提对目乾连说：‘这是证明我的至诚！如果未来有发菩萨心的人，也会像这样。我将来也会成就如来（Tathagata）、阿罗汉（Arhat）、三藐三菩提（Samyaksambuddha），相信我的话，没有虚假。在场的人，都会变成金色。’ 随即就像她所说的那样，所有人都变成了金色。 于是，目乾连立刻从座位上站了起来。
English
English version Sumati: 'Bodhisattvas also have four practices, that when they are about to die, the Buddha will appear before them to preach the Dharma, so that they will not fall into suffering. What are these four? First, for the sake of all beings, to fulfill all their wishes. Second, if someone makes offerings, to think of fulfilling the needs of those who lack. Third, seeing people making mixed offerings, if there is any deficiency, to help them make it complete. Fourth, to always think of making offerings to the Three Jewels (Buddha, Dharma, Sangha). These are the four practices. Because of these four practices, when Bodhisattvas are about to die, they will see all the Buddhas appear before them to preach the Dharma, not letting them fall into suffering.' Then the Buddha spoke in verse: 'To fulfill the wishes of all, with boundless compassion, encourage giving, with mixed offerings, attain wisdom, by offering to the Three Jewels, attain Buddhahood.' At that time, Sumati said to the Buddha: 'Yes, World Honored One! These forty practices that you have spoken of, I will certainly practice, without lacking any, fulfilling all of them, not violating any one. If I lose even one, I would be cutting off the Buddha's Dharma and destroying the disciples.' At that time, the elder Mahamogallana was sitting in the assembly, and asked Sumati: 'These forty practices are what great Bodhisattvas do, what Bodhisattvas practice, they are very difficult to accomplish, how can a little girl like you do it?' Then Sumati answered Mahamogallana: 'If I can truly practice these forty practices, the three thousand great thousand worlds will shake six times for me, heavenly flowers will rain down, 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 played by themselves. Sumati said to Mahamogallana: 'This is proof of my sincerity! If in the future there are those who generate the Bodhi mind, they will also be like this. In the future, I will also attain Tathagata, Arhat, Samyaksambuddha, believe my words, there is no falsehood. Those present will all become golden.' Immediately, as she had said, everyone became golden. Then Mahamogallana immediately rose from his seat. --------------------------------------------------------------------------------
Chinese
正衣服下右膝叉手，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：“于何法住，所现感应乃如是乎？” 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：“此语云何，乃至于斯乎？” 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，一切一法，诸法皆合。所以者何？若正法若不正法，适无所住亦无所取，亦无所收，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，恣意作化，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， 现代汉语译本：整理好衣服，右膝着地，双手合十，向佛陀顶礼，然后向前对佛说：‘现在所有初发大乘菩萨心的人，我应当归依他们，为他们顶礼。这是为什么呢？一个八岁的女孩都能有如此感应，更何况是高尚的摩诃萨（菩萨中的大菩萨）呢？’ 这时，座中有一位大菩萨，名叫文殊师利（智慧的象征），对须摩提（一位菩萨的名字）说：‘你安住于何种法，所显现的感应竟然如此呢？’ 须摩提回答说：‘诸法不可计数，也没有固定的住处，而你问我安住于何种法？你问这样的问题，不如不问。’ 文殊师利问须摩提说：‘这话是什么意思，竟然到了这种程度呢？’ 须摩提回答文殊师利说：‘不执着于任何法，也没有任何疑惑，也不说什么是对是错。’ 文殊师利问须摩提说：‘如来（佛陀）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，又如梦境、野马（海市蜃楼）、深山的回响，如来的本行也是如此。’ 文殊师利问须摩提：‘如你所说，符合这些事就能成佛吗？’ 须摩提回答说：‘为什么，仁者！你认为愚痴、聪慧和行为这三件事是不同的吗？它们不是不同的，一切都是一法，诸法都是统一的。这是为什么呢？无论是正法还是不正法，都不执着，也不取舍，也不执着，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：‘那些变幻的人，随意变幻，难道有限制吗？幻术师所变幻的尚且没有限制，相信并理解这个法也是如此。’ 文殊师利问须摩提说：‘如果我没有变幻也没有幻术，修行什么法才能与道相合呢？’ 须摩提回答说：‘如你所说，
English
English version: Arranging his robes, placing his right knee on the ground, and joining his palms, he bowed his head to the Buddha, then stepped forward and said to the Buddha: 'Now, to all those who have initially aspired to the Bodhisattva path, I shall take refuge and bow to them. Why is this? An eight-year-old girl can have such a response, how much more so for a noble Mahasattva (a great Bodhisattva)?' At that time, there was a great Bodhisattva named Manjushri (symbol of wisdom) in the assembly, who said to Sumati (a Bodhisattva's name): 'In what Dharma do you abide, that the manifestations of your response are such?' Sumati replied: 'The Dharmas are countless and have no fixed abode, yet you ask me in what Dharma I abide? Such a question is better left unasked.' Manjushri asked Sumati: 'What does this statement mean, that it goes to such an extent?' 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 (Buddha) not perform any actions originally?' Sumati replied: 'It is like the moon's reflection in water, or like a dream, a mirage, or the echo in a deep mountain; the original actions of the Tathagata are also like this.' Manjushri asked Sumati: 'As you say, can one attain Buddhahood by conforming to these things?' Sumati replied: 'Why, noble one! Do you consider ignorance, wisdom, and actions to be three different things? They are not different; all is one Dharma, and all Dharmas are unified. Why is this? Whether it is the right Dharma or the wrong Dharma, one does not abide in it, nor grasp it, nor cling to it; it is empty and without substance.' Manjushri further asked Sumati: 'How many people understand this meaning?' Sumati replied: 'Those who create illusions, create them at will; are there any limits? The illusions created by illusionists are limitless, and so is the faith and understanding of this Dharma.' Manjushri asked Sumati: 'If I have no illusions or magic, what Dharma should I practice to be in harmony with the Way?' Sumati replied: 'As you say,' --------------------------------------------------------------------------------