English
English version All are equal. As for the essence of the body, being in desire yet being free, Having known the special expedient means, responding and speaking with skillful means. Without attachment to anything, all dharmas ultimately reach extinction, Without birth, without destination, all conditioned things come to an end. Without arrogance, without conceit, subduing all pride and haughtiness, With skillful wisdom, guiding all beings into Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). 'Furthermore, Deva (Deva, a celestial being)! A Bodhisattva has four practices, through which they obtain expedient means of conditions and understand all that is done. What are the four? First, giving brings wealth, and thus this is accomplished; second, upholding precepts leads to rebirth in heaven, and thus this is accomplished; third, extensive learning leads to great wisdom, and thus this is accomplished; fourth, cessation and contemplation lead to liberation from birth and death, and thus this is accomplished. These are the four practices by which a Bodhisattva obtains expedient means of conditions and understands all that is done.' The Buddha (Buddha) then sang in verse: 'Giving brings wealth, because of this cause there is a result, Upholding precepts leads to rebirth in heaven, because of this cause there is a result, Extensive learning brings wisdom, without desire, because of this cause there is a result, Cultivating the path of contemplation brings no attachment to consciousness, because of this cause there is a result.' 'Furthermore, Deva (Deva, a celestial being)! A Bodhisattva has four practices, through which they obtain the expediency of discipline and are free from all views. What are the four? First, in the midst of the perception of permanence, the mind obtains non-attachment; second, in the midst of impermanence, the mind does not have differences; third, seeing all arising phenomena and the root of birth and death, arising from the assembly of the Twelve Nidānas (Twelve Nidānas, the Buddhist theory of the cycle of life), having seen and understood this, they do not create these things; fourth, observing all arising and ceasing phenomena and the cessation of birth and death, arising from the dispersion and cessation of the Twelve Nidānas (Twelve Nidānas, the Buddhist theory of the cycle of life), having seen and understood this, even when dwelling in the Three Realms (Three Realms, the realms of desire, form, and formlessness in Buddhist cosmology), they do not create things that lead to cessation. These are the four practices by which a Bodhisattva obtains the expediency of discipline and is free from all views.' The Buddha (Buddha) then sang in verse: 'For those who cling to the view of permanence, showing them the truth of impermanence, In the midst of impermanence, revealing the Dharma of the Middle Way. If for all people, extensively explaining the meaning of dependent origination, Those who hear of the Twelve Nidānas (Twelve Nidānas, the Buddhist theory of the cycle of life), -------------------------------------------------------------------------------- 心普得清净。 一切诸十方， 世尊所可说， 痴为生死本， 上下从是起。 诸可所起者， 亦终不复灭， 因缘皆已尽， 不与十二会。
Chinese
“复次，天子！菩萨有四事行，得善权方便，长育一切。何等为四？一者，一切人是我所，皆为示现其道；二者，所作功德而不厌足；三者，住于生死，无求泥洹无；四者，随诸所乐而入度脱之，以权行，不为爱欲所污。是为四事，菩萨得善权方便，长育一切。” 佛尔时歌颂言： “坚于一切人， 使住于道觉， 诸所作功德， 不念欲中止。 在于生死中， 而为求灭度， 如其所好乐， 因是而济脱。 心意常当念， 亲近于是法， 善权方便故， 都以晓了知。 恒志在养护， 无数诸人民， 揽持一切智， 皆使疾逮得。 “复次，天子！菩萨有四事行，得吉祥愿，身意清净。何等为四？一者，无悭贪；二者，施不择时与；三者，坚于戒；四者，身意所作常愿于道。是为四事，菩萨得吉祥愿，身意清净。” 佛尔时歌颂言： “心质朴不悭， 持戒净无瑕， 坚住而不动， 譬如须弥山。 身意之所作， 常愿于觉乘， 今得吉祥应， 如是得不久。 “复 次，天子！菩萨有四事行，得忍辱力，心无恚怒。何等为四？一者，待遇一切人如父母爱其子，亦如自身无异；二者，若得苦痛、挝捶、割剥，计无有身而不愁忧；三者，已得解空，离诸所见；四者，身所行恶常自责悔，他人所作见而不证。是为四事，菩萨得忍辱力，心无恚怒。” 佛尔时歌颂言： “视一切如身， 若父母爱子， 常持大慈意， 照育诸人民。 若有起恨心， 则觉随而灭， 已解了于空， 能为第一忍。 若身有短恶， 常深自责悔， 及见他瑕秽， 终不证其阙。 一切诸人民， 吾当尽度脱， 在于夜梦中， 未曾起恚心。 “复次，天子！菩萨有四事行，得波罗蜜，度于彼岸。何等为四？一者，所作福无央数；二者，所作慧无有限；三者，以一波罗蜜满诸度无极；四者，发意作功德不求余，但愿一切智。是为四事，菩萨得波罗蜜，度于彼岸。” 佛尔时歌颂言： 所作福无厌足， 如众流归于海， 修智慧无限量， 已得住于佛乘。 则持一度无极， 满足诸波罗蜜， 凡发意所作为， 常愿求于正道。 已得度于彼岸， 诸度无极亦尔， 则便入泥洹城， 如是得不为难。 “复次，天子！菩萨 现代汉语译本： ‘其次，天子（Devaputra，天神之子）！菩萨有四种行为，可以获得忍辱的力量，心中没有嗔恨和愤怒。是哪四种呢？第一，对待一切人都像父母爱自己的孩子一样，也像爱自己一样没有差别；第二，如果遭受痛苦、鞭打、割截，认为没有身体，因此不忧愁；第三，已经理解了空性（Śūnyatā），远离了各种见解；第四，自身所做的恶行常常自我责备忏悔，看到他人所做的恶行却不加以指责。这就是四种行为，菩萨因此获得忍辱的力量，心中没有嗔恨和愤怒。’ 佛陀当时歌颂说： ‘看待一切众生如同自身， 像父母爱护自己的孩子一样， 常常怀有广大的慈悲心， 关怀教养所有的人民。 如果生起嗔恨心， 就立刻觉察并将其灭除， 已经理解了空性， 就能做到第一忍。 如果自身有缺点和恶行， 常常深刻地自我责备忏悔， 即使看到他人的瑕疵和过错， 也终究不去揭发他们的缺点。 一切所有的人民， 我应当全部度脱， 即使在夜间的梦中， 也未曾生起嗔恨心。 ‘其次，天子（Devaputra，天神之子）！菩萨有四种行为，可以获得波罗蜜（Pāramitā，到彼岸），度过生死苦海到达解脱的彼岸。是哪四种呢？第一，所做的善行福德无量无数；第二，所修的智慧没有限度；第三，以一个波罗蜜（Pāramitā，到彼岸）圆满所有的波罗蜜（Pāramitā，到彼岸），达到无极的境界；第四，发起行善的意愿，不求其他，只希望获得一切智慧。这就是四种行为，菩萨因此获得波罗蜜（Pāramitā，到彼岸），度过生死苦海到达解脱的彼岸。’ 佛陀当时歌颂说： ‘所做的善行福德没有厌足， 如同众多的河流归向大海， 修习智慧没有**， 已经安住于佛的境界。 就能以一个波罗蜜（Pāramitā，到彼岸）圆满， 满足所有的波罗蜜（Pāramitā，到彼岸）， 凡是发起意愿所做的事情， 常常希望寻求正道。 已经度过生死苦海到达彼岸， 所有的波罗蜜（Pāramitā，到彼岸）也是如此， 就能进入涅槃（Nirvāṇa）之城， 像这样获得解脱并不困难。 ‘其次，天子（Devaputra，天神之子）！菩萨
English
English version: ‘Furthermore, Devaputra (天子, son of a god)! A Bodhisattva has four practices by which he obtains the power of patience and forbearance, and his mind is without anger or resentment. What are the four? First, he treats all people as parents love their children, and also as himself without difference; second, if he suffers pain, beating, cutting, or flaying, he considers that he has no body and therefore does not worry; third, he has already understood emptiness (Śūnyatā) and is free from all views; fourth, he constantly blames and repents of the evil deeds he has done, but when he sees the evil deeds of others, he does not judge them. These are the four practices by which a Bodhisattva obtains the power of patience and forbearance, and his mind is without anger or resentment.’ The Buddha then sang in verse: ‘He views all beings as himself, As parents cherish their children, He always holds great compassion in his heart, Caring for and nurturing all people. If a thought of anger arises, He immediately notices and extinguishes it, Having understood emptiness, He can achieve the foremost patience. If he has shortcomings and evil deeds, He constantly and deeply blames and repents himself, Even if he sees the flaws and faults of others, He will never expose their shortcomings. All the people, I shall liberate them all, Even in nighttime dreams, I have never harbored anger.’ ‘Furthermore, Devaputra (天子, son of a god)! A Bodhisattva has four practices by which he obtains Pāramitā (波罗蜜, perfection, crossing to the other shore), and crosses the sea of birth and death to reach the other shore of liberation. What are the four? First, the good deeds and merits he performs are immeasurable and countless; second, the wisdom he cultivates has no limit; third, with one Pāramitā (波罗蜜, perfection, crossing to the other shore), he perfects all the Pāramitās (波罗蜜, perfection, crossing to the other shore), reaching the state of infinity; fourth, he initiates the intention to do good deeds, seeking nothing else, but only hoping to obtain all wisdom. These are the four practices by which a Bodhisattva obtains Pāramitā (波罗蜜, perfection, crossing to the other shore), and crosses the sea of birth and death to reach the other shore of liberation.’ The Buddha then sang in verse: ‘The good deeds and merits he performs are never satiated, Like many rivers returning to the sea, Cultivating wisdom without **, He has already dwelt in the Buddha's realm. Then he can perfect with one Pāramitā (波罗蜜, perfection, crossing to the other shore), Fulfilling all the Pāramitās (波罗蜜, perfection, crossing to the other shore), Whatever he initiates and does, He always hopes to seek the right path. Having crossed the sea of birth and death to reach the other shore, All the Pāramitās (波罗蜜, perfection, crossing to the other shore) are also like this, Then he can enter the city of Nirvāṇa (涅槃), Obtaining liberation in this way is not difficult. ‘Furthermore, Devaputra (天子, son of a god)! A Bodhisattva --------------------------------------------------------------------------------
Chinese
有四事行，得应所乏，饶益一切。何等为四？一者，有无尽宝藏；二者，有无穷法教；三者，神通为已达；四者，心平等，譬如地。是为四事，菩萨得应所乏，饶益一切。” 佛尔时歌颂言： “其福藏无有尽， 法教化亦无穷， 神通智达无碍， 心平等其若地。 如是法难称量， 已于道而得住， 如是者多饶益， 便疾得至于佛。 “复次，天子！菩萨有四事行，得为一切世人所敬。何等为四？一者，行四梵行；二者，行四恩救摄一切；三者，有四谛慧；四者，得四无所挂碍：一义、二法、三次第均、四报答。是为四事，菩萨得为一切世人所敬。” 佛尔时歌颂言： “如梵住行四净， 常乐施于四恩， 已得有四谛慧， 用供养一切人。 因是恩已得度， 应教授而说法， 以恩行合会人， 用是故见敬爱。 “复次，天子！菩萨有四事行，而得智黠，为人所誉。何等为四？一者，多闻具足，不犯于戒，得无所疑；二者，已得乐止，安而无害；三者，已得寂寞，诸根便定；四者，自身已得安隐而无所贪，所作不自侵，悉逮见知。是为四事，菩萨而得智黠，为人所誉。” 佛尔时歌颂言： “闻已具便受持， 以自戒度彼岸， 如是者 现代汉语译本： ‘有四种行为，能够满足众生的需求，利益一切。是哪四种呢？第一，拥有无尽的宝藏；第二，拥有无穷的佛法教诲；第三，神通已经达到圆满；第四，心怀平等，如同大地一般。这就是四种行为，菩萨能够满足众生的需求，利益一切。’ 佛陀当时歌颂说： ‘他的福德宝藏没有穷尽，佛法教化也无穷无尽，神通智慧通达无碍，心怀平等如同大地。这样的佛法难以衡量，已经在正道上安住，这样的人能够多多利益众生，便能迅速到达成佛的境界。’ ‘再者，天子！菩萨有四种行为，能够得到一切世人的尊敬。是哪四种呢？第一，修持四梵行（慈、悲、喜、舍）；第二，以四种恩惠救济摄受一切众生；第三，具有四谛（苦、集、灭、道）的智慧；第四，获得四种无所挂碍的辩才：一、义无碍智，二、法无碍智，三、次第均等无碍智，四、应答无碍智。这就是四种行为，菩萨能够得到一切世人的尊敬。’ 佛陀当时歌颂说： ‘如同梵天一样安住于四种清净的境界，常常乐于施予四种恩惠，已经获得了四谛的智慧，用以供养一切人。因为这些恩惠已经得到解脱，应当教授佛法并为人说法，用恩惠的行为来团结众人，因此受到人们的尊敬和爱戴。’ ‘再者，天子！菩萨有四种行为，能够获得智慧和聪慧，受到人们的赞誉。是哪四种呢？第一，广闻博学，具足戒律，不违犯戒条，从而没有疑惑；第二，已经获得禅定的喜乐，安稳而没有危害；第三，已经获得寂静，诸根便能安定；第四，自身已经获得安稳而没有贪欲，所作所为不损害自身，完全通达明了。这就是四种行为，菩萨能够获得智慧和聪慧，受到人们的赞誉。’ 佛陀当时歌颂说： ‘听闻佛法后完全接受并受持，用戒律来自度并到达彼岸，这样的人’