Chinese
，缘觉少义少事；三者，世俗师典专在言辩；四者，习彼但得世法不获正法。是谓迦叶！菩萨四恶知识。 “复次迦叶！菩萨有四善知识。云何为四？来乞求者是菩萨知识，长养道故；为法师者是菩萨知识，多闻长养般若波罗蜜故；劝出家学道者是菩萨善知识，长养一切诸善根故；诸佛世尊是菩萨善知识，长养一切诸佛法故。是谓迦叶！菩萨四善知识。 “复次迦叶！有四像菩萨。云何为四？一者，贪利不求功德；二者，但自求乐不为众生；三者，但自除苦不为众生；四者，欲得眷属不乐远离。是谓迦叶！四像菩萨。 “复次迦叶！菩萨有四真功德。云何为四？一者，解空而信行报；二者，解无吾我大慈众生；三者，虽乐泥洹不舍生死；四者，行布施欲化众生，不望其报。是谓迦叶！菩萨四真功德。 “复次迦叶！菩萨摩诃萨有四大藏。云何为四？一者，值佛出现于世；二者，闻说六度无极；三者，见法师心中无碍；四者，不放逸乐住山林。是谓迦叶！菩萨有四大藏。 “复次迦叶！菩萨有四法越度众魔。云何为四？一者，不舍菩萨心；二者，心不碍一切众生；三者，不染着一切诸见；四者，不轻慢一切众生。是谓迦叶！菩萨四法越度众魔。 “复次迦叶！菩萨摩诃萨有四法， 现代汉语译本： ‘迦叶！’，缘觉（Pratyekabuddha，独自觉悟者）的意义和事务都很少；第三种是，世俗的老师只专注于言辞辩论；第四种是，跟随他们学习只能获得世俗的知识，而不能获得真正的佛法。这被称为，迦叶！菩萨的四种恶知识。 ‘再者，迦叶！’，菩萨有四种善知识。哪四种呢？前来乞求的人是菩萨的善知识，因为他们能增长菩萨的道行；讲授佛法的人是菩萨的善知识，因为他们能通过多闻增长般若波罗蜜（Prajnaparamita，智慧的完美）的智慧；劝人出家学道的人是菩萨的善知识，因为他们能增长一切善根；诸佛世尊是菩萨的善知识，因为他们能增长一切佛法。这被称为，迦叶！菩萨的四种善知识。 ‘再者，迦叶！’，有四种像菩萨的人。哪四种呢？第一种是，贪图利益而不追求功德；第二种是，只为自己寻求快乐而不为众生；第三种是，只为自己解除痛苦而不为众生；第四种是，想要得到眷属而不喜欢远离。这被称为，迦叶！四种像菩萨的人。 ‘再者，迦叶！’，菩萨有四种真正的功德。哪四种呢？第一种是，理解空性（Sunyata，一切事物无自性）而相信因果报应；第二种是，理解无我（Anatman，没有永恒不变的自我）而对众生怀有大慈悲心；第三种是，虽然乐于涅槃（Nirvana，解脱），但不舍弃生死轮回；第四种是，行布施（Dana，慷慨施舍）想要教化众生，而不期望回报。这被称为，迦叶！菩萨的四种真正功德。 ‘再者，迦叶！’，菩萨摩诃萨（Bodhisattva-Mahasattva，伟大的菩萨）有四大宝藏。哪四大宝藏呢？第一是，值遇佛陀出现在世间；第二是，听闻宣说六度（Paramita，到达彼岸的六种修行）的无极之法；第三是，见到法师心中没有障碍；第四是，不放逸而乐于住在山林。这被称为，迦叶！菩萨的四大宝藏。 ‘再者，迦叶！’，菩萨有四种方法可以超越众魔。哪四种呢？第一是，不舍弃菩萨之心；第二是，心中不障碍一切众生；第三是，不执着于一切见解；第四是，不轻慢一切众生。这被称为，迦叶！菩萨的四种超越众魔的方法。 ‘再者，迦叶！’，菩萨摩诃萨有四种法，
English
English version: 'Kasyapa!,' the Pratyekabuddha (one who attains enlightenment on their own) has little meaning and few affairs; the third is that worldly teachers focus solely on verbal debates; the fourth is that following them only leads to worldly knowledge and not the true Dharma. These are called, Kasyapa! the four evil companions of a Bodhisattva. 'Furthermore, Kasyapa!,' a Bodhisattva has four good companions. What are the four? Those who come begging are good companions of a Bodhisattva, because they nurture the Bodhisattva's path; those who teach the Dharma are good companions of a Bodhisattva, because they nurture the Prajnaparamita (perfection of wisdom) through extensive learning; those who encourage others to leave home and study the path are good companions of a Bodhisattva, because they nurture all good roots; the Buddhas, the World Honored Ones, are good companions of a Bodhisattva, because they nurture all the Buddha's teachings. These are called, Kasyapa! the four good companions of a Bodhisattva. 'Furthermore, Kasyapa!,' there are four types of people who resemble Bodhisattvas. What are the four? The first is, they are greedy for gain and do not seek merit; the second is, they only seek pleasure for themselves and not for sentient beings; the third is, they only remove suffering for themselves and not for sentient beings; the fourth is, they desire to have followers and do not like to be apart. These are called, Kasyapa! the four types of people who resemble Bodhisattvas. 'Furthermore, Kasyapa!,' a Bodhisattva has four true merits. What are the four? The first is, understanding emptiness (Sunyata, the absence of inherent existence) while believing in karmic retribution; the second is, understanding no-self (Anatman, the absence of a permanent self) while having great compassion for sentient beings; the third is, although delighting in Nirvana (liberation), they do not abandon the cycle of birth and death; the fourth is, practicing giving (Dana, generosity) with the intention of transforming sentient beings, without expecting anything in return. These are called, Kasyapa! the four true merits of a Bodhisattva. 'Furthermore, Kasyapa!,' a Bodhisattva-Mahasattva (a great Bodhisattva) has four great treasures. What are the four great treasures? The first is, encountering the Buddha appearing in the world; the second is, hearing the teachings of the six perfections (Paramita, the six practices that lead to enlightenment); the third is, seeing that the Dharma teacher has no obstacles in their mind; the fourth is, not being negligent and delighting in living in the mountains. These are called, Kasyapa! the four great treasures of a Bodhisattva. 'Furthermore, Kasyapa!,' a Bodhisattva has four methods to transcend all demons. What are the four? The first is, not abandoning the Bodhisattva's mind; the second is, not obstructing any sentient being in their mind; the third is, not being attached to any views; the fourth is, not looking down on any sentient being. These are called, Kasyapa! the four methods of a Bodhisattva to transcend all demons. 'Furthermore, Kasyapa!,' a Bodhisattva-Mahasattva has four dharmas, --------------------------------------------------------------------------------
Chinese
摄受一切善法。云何为四？一者，常止山泽心无欺诈；二者，有恩无恩心常忍辱；三者，念报四恩、弃舍身命为众生故；四者，求法而无厌足，具一切善根故。是谓迦叶！菩萨摩诃萨四法摄受一切善。 “复次迦叶！菩萨摩诃萨有四无量福行。云何为四？一者，法施心无悕望；二者，见有犯戒兴大悲心；三者，愿一切众生乐菩萨心；四者，见有羸劣不舍忍辱。是谓迦叶！菩萨四无量福行。 “复次迦叶！非以菩萨名故称为菩萨，行法行等行禅分别故，乃称菩萨。 “复次迦叶！菩萨摩诃萨成就三十二法得称菩萨。云何为三十二？一者，至心饶益众生；二者，欲逮萨芸若智；三者，自谦不毁他智；四者，不慢一切众生；五者，信心一切众生；六者，爱念一切众生；七者，至竟慈愍众生；八者，等心怨亲；九者，众生求于泥洹益以无量福；十者，见众生欢喜与语；十一者，已许无悔；十二者，大悲普遍一切众生；十三者，求法多闻无厌；十四者，己之所犯知以为过；十五者，见他所犯谏而不怒；十六者，修行一切威仪礼节；十七者，施不望报；十八者，忍辱无碍；十九者，精进求一切善根；二十者，修习禅定出过无色；二十一者，以权摄慧；二十二者，四恩摄权；二十三者，有戒无戒等以慈心；二十四 现代汉语译本 能摄取一切善法。哪四种呢？第一，常住在山林中，内心没有欺诈；第二，无论别人对自己有恩还是没有恩，内心都常保持忍辱；第三，念报四恩（父母恩、众生恩、国王恩、三宝恩），为了众生而舍弃身命；第四，求法没有厌足，具足一切善根。迦叶啊！这就是菩萨摩诃萨用四种方法来摄取一切善法。 再者，迦叶！菩萨摩诃萨有四种无量福德的行为。哪四种呢？第一，以法布施，内心没有希望得到回报；第二，见到有人犯戒，生起大悲心；第三，希望一切众生都乐于菩萨之心；第四，见到有人软弱无力，也不舍弃忍辱。迦叶啊！这就是菩萨的四种无量福德的行为。 再者，迦叶！不是因为名为菩萨就称为菩萨，而是因为修行佛法、修行禅定、分别善恶等行为，才称为菩萨。 再者，迦叶！菩萨摩诃萨成就三十二种法，才能被称为菩萨。哪三十二种呢？第一，真心实意地饶益众生；第二，想要获得萨芸若（一切智）的智慧；第三，自己谦虚而不毁谤他人的智慧；第四，不轻慢一切众生；第五，相信一切众生；第六，爱念一切众生；第七，最终慈悲怜悯众生；第八，平等对待怨家和亲人；第九，众生求取泥洹（涅槃）时，给予无量的福德；第十，见到众生欢喜就和他们说话；第十一，已经答应的事情不后悔；第十二，大悲心普遍给予一切众生；第十三，求法多闻而不厌倦；第十四，自己所犯的错误知道是过错；第十五，见到他人犯错，劝谏而不发怒；第十六，修行一切威仪礼节；第十七，布施不希望得到回报；第十八，忍辱没有障碍；第十九，精进地求取一切善根；第二十，修习禅定，超出无色界；第二十一，用方便法来摄取智慧；第二十二，用四恩来摄取方便法；第二十三，对于持戒和不持戒的人都以慈悲心对待；第二十四
English
English version They embrace all good dharmas. What are the four? First, they constantly dwell in mountains and forests, their hearts free from deceit; second, whether others are kind or unkind, their hearts always maintain patience; third, they remember and repay the four kinds of kindness (kindness of parents, kindness of sentient beings, kindness of the king, kindness of the Three Jewels), and for the sake of sentient beings, they are willing to give up their lives; fourth, they seek the Dharma without satiety, possessing all good roots. O Kashyapa! These are the four ways in which Bodhisattva Mahasattvas embrace all good dharmas. Furthermore, O Kashyapa! Bodhisattva Mahasattvas have four immeasurable meritorious practices. What are the four? First, they give Dharma without any expectation of reward; second, upon seeing someone violating precepts, they generate great compassion; third, they wish that all sentient beings would rejoice in the Bodhisattva's mind; fourth, upon seeing someone weak and feeble, they do not abandon patience. O Kashyapa! These are the four immeasurable meritorious practices of Bodhisattvas. Furthermore, O Kashyapa! One is not called a Bodhisattva simply by the name of Bodhisattva, but rather, one is called a Bodhisattva because of practicing the Dharma, practicing meditation, and distinguishing between good and evil. Furthermore, O Kashyapa! Bodhisattva Mahasattvas achieve thirty-two dharmas to be called Bodhisattvas. What are the thirty-two? First, they sincerely benefit sentient beings; second, they desire to attain the wisdom of Sarvajna (all-knowing); third, they are humble and do not slander the wisdom of others; fourth, they do not look down on any sentient beings; fifth, they have faith in all sentient beings; sixth, they love and cherish all sentient beings; seventh, they ultimately have compassion for sentient beings; eighth, they treat enemies and relatives equally; ninth, when sentient beings seek Nirvana, they give immeasurable merit; tenth, upon seeing sentient beings happy, they speak with them; eleventh, they do not regret what they have promised; twelfth, their great compassion is universal to all sentient beings; thirteenth, they seek the Dharma and listen to it extensively without weariness; fourteenth, they know their own mistakes as faults; fifteenth, upon seeing others make mistakes, they advise them without anger; sixteenth, they practice all proper conduct and etiquette; seventeenth, they give without expecting reward; eighteenth, their patience is without hindrance; nineteenth, they diligently seek all good roots; twentieth, they practice meditation and transcend the formless realm; twenty-first, they use skillful means to embrace wisdom; twenty-second, they use the four kinds of kindness to embrace skillful means; twenty-third, they treat those who keep precepts and those who do not with compassion; twenty-fourth --------------------------------------------------------------------------------
Chinese
者，至心闻法；二十五者，专止山泽；二十六者，不乐世荣；二十七者，不乐小乘乐大乘功德；二十八者，远恶知识亲善知识；二十九者，成就四梵居止；三十者，依猗智慧；三十一者，众生有行无行终不舍离；三十二者，所说无二敬重真言，菩萨之心最为在前。是谓迦叶！菩萨摩诃萨成就三十二法得称菩萨。 “复次迦叶！我当为汝说喻，智者以喻得知菩萨功德。譬如地界，为一切众生而无有二；如是迦叶！菩萨从初发意以来至于道场，为一切众生亦无有二。譬如水界生于百谷、诸药、草木；如是迦叶！菩萨至诚清净慈心覆育一切，为诸众生起青白之德。譬如火界成熟百谷、诸药、草木；如是迦叶！菩萨以般若波罗蜜，成就一切众生。譬如风界庄严一切诸佛国土；如是迦叶！菩萨善权庄严一切诸佛国土。譬如月初日日增长；如是迦叶！菩萨至诚清净，增长一切白净之法。譬如日出照诸众生；如是迦叶！菩萨以一般若波罗蜜，照一切众生。譬如师子鹿王随其所行，一切无有恐怖；如是迦叶！菩萨住戒功德，随其所行一切无有恐怖。譬如象王堪诸重担终无疲厌；如是迦叶！菩萨善调御心，为一切众生堪任重担而无厌惓。譬如莲花生在淤泥而不着水；如是菩萨生在世间不着世法。譬如伐树，虽截其枝而不伐根，复生 现代汉语译本：第二十五种是，专心止息于山林沼泽；第二十六种是，不贪恋世俗的荣华；第二十七种是，不喜好小乘，而喜好大乘的功德；第二十八种是，远离恶知识，亲近善知识；第二十九种是，成就四梵住（四种清净的禅定境界）；第三十种是，依止智慧；第三十一种是，对于有情众生，无论他们有修行或没有修行，最终都不会舍弃他们；第三十二种是，所说之法没有二元对立，敬重真言（真实不虚的教诲），菩萨的心最为重要。这就是迦叶！菩萨摩诃萨成就这三十二法，才能被称为菩萨。 “再者，迦叶！我将为你讲述譬喻，智者可以通过譬喻了解菩萨的功德。譬如地界，对于一切众生没有分别；如同这样，迦叶！菩萨从最初发心以来，直到证得菩提，对于一切众生也没有分别。譬如水界，生长百谷、各种药材、草木；如同这样，迦叶！菩萨以至诚清净的慈心覆盖养育一切，为众生带来青白之德（清净的功德）。譬如火界，成熟百谷、各种药材、草木；如同这样，迦叶！菩萨以般若波罗蜜（智慧的完美），成就一切众生。譬如风界，庄严一切诸佛的国土；如同这样，迦叶！菩萨以善巧方便庄严一切诸佛的国土。譬如月亮，每天都在增长；如同这样，迦叶！菩萨至诚清净，增长一切清净的善法。譬如太阳出来照耀一切众生；如同这样，迦叶！菩萨以般若波罗蜜，照耀一切众生。譬如狮子鹿王，无论走到哪里，都不会感到恐惧；如同这样，迦叶！菩萨安住于戒律的功德，无论走到哪里，都不会感到恐惧。譬如象王，能够承担各种重担，终不疲倦；如同这样，迦叶！菩萨善于调伏自己的心，为一切众生承担重担而不会感到厌倦。譬如莲花，生长在淤泥中却不沾染污泥；如同这样，菩萨生长在世间却不执着于世俗的法则。譬如砍伐树木，即使砍断了树枝，只要不砍断树根，树木还会再生。