Chinese
法无所悭吝，所有功德悉施众生，其心喜悦无热无恼。大王当知，菩萨以此功德回向于一切智，亦为育养一切众生。何以故？大王！菩萨护念诸众生故，修行菩提为众生依。大王！汝今亦得获大善利，得佛世尊、文殊师利为善知识，亲近听闻，不实无明、黑闇翳障、逆罪疑心、热恼除灭，得大法明；得法明故，无有恼热安隐而住。是故大王！当自克厉成作法器，若闻于法乃至一句，不忘不失名护正法。” 尔时天冠菩萨白佛言：“世尊！菩萨成就几法能为法器？” 是时佛告天冠菩萨：“善男子！菩萨法器有三十二。何等三十二？佛所护持是菩提心器。专心质直是无伪器。增长志意是善根器。修行于道是菩提柱器。正意思念是多闻器。慧是出道器。进是集义器。施是大富器。戒是满愿器。忍是三十二丈夫相器。进是一切佛法之器。禅是练心器。慧是度障器。大慈是等诸众生器；大悲是救拔贫穷器；大喜是喜乐佛法器；大舍是舍离爱恚器。善知识是诸善根器。修进多闻是般若波罗蜜器。出家是离缚碍之器。阿练儿处是少事务无恼乱器。乐于寂静是诸禅定神通之器。四摄法是化众生器。护持诸法是照明器。陀罗尼是闻于一切未闻法器。辩才是断一切疑器。念佛是得见诸佛器。无恼害心是护一切善根之器。空法 现代汉语译本：对于佛法没有丝毫悭吝，将所有功德全部施与众生，内心充满喜悦，没有烦恼和忧愁。大王您应当知道，菩萨用这些功德回向于一切智慧（ सर्वज्ञता, sarvajñatā，指佛陀的智慧），也是为了养育一切众生。为什么呢？大王！菩萨因为守护和关怀所有众生，所以修行菩提（बोधि, bodhi，觉悟）是为了成为众生的依靠。大王！您现在也能够获得巨大的利益，得到佛世尊（Buddha-lokanātha，佛陀）和文殊师利（मञ्जुश्री, Mañjuśrī，智慧的象征）作为善知识（kalyāṇa-mitra，指引正道的良师益友），亲近他们听闻佛法，从而使虚妄不实的无明（avidyā，对事物真相的迷惑）、黑暗的遮蔽、逆罪的疑虑、热恼都得以消除，获得大法的光明；因为获得大法光明，所以没有烦恼和忧愁，能够安稳地住于正道。因此，大王！应当自我勉励，成为堪受佛法的法器，如果听闻佛法，哪怕只是一句，也不忘记不丢失，这叫做守护正法。 这时，天冠菩萨（Ratna-mukuta Bodhisattva）对佛说：‘世尊！菩萨成就哪些法才能成为法器呢？’ 这时，佛告诉天冠菩萨：‘善男子！菩萨成为法器有三十二种条件。是哪三十二种呢？受到佛所护持的是菩提心器。专心致志、质朴正直是无伪器。增长志向和意愿是善根器。修行于道是菩提柱器。正确地意思念是多闻器。智慧是出道器。精进是集义器。布施是大富器。持戒是满愿器。忍辱是三十二大丈夫相器。精进是一切佛法之器。禅定是炼心器。智慧是度障器。大慈是平等对待一切众生器；大悲是救拔贫穷困苦器；大喜是喜悦佛法器；大舍是舍离爱和嗔恚器。善知识是诸善根器。修习精进和多闻是般若波罗蜜（prajñāpāramitā，通过智慧到达彼岸）器。出家是脱离束缚障碍之器。阿兰若（araṇya，寂静处）处是少事务无恼乱器。乐于寂静是诸禅定神通之器。四摄法是教化众生器。护持诸法是照明器。陀罗尼（dhāraṇī，总持）是听闻一切未闻之法器。辩才是断除一切疑惑器。念佛是得见诸佛器。没有恼害之心是守护一切善根之器。空法
English
English version: Without any stinginess towards the Dharma, bestowing all merits upon sentient beings, with a heart full of joy, free from heat and affliction. Great King, you should know that Bodhisattvas dedicate these merits to omniscient wisdom (sarvajñatā, all-knowingness, referring to the wisdom of the Buddha), and also to nurture all sentient beings. Why? Great King! Because Bodhisattvas protect and care for all sentient beings, they cultivate Bodhi (बोधि, bodhi, enlightenment) to become a refuge for sentient beings. Great King! You can now also obtain great benefits, having the World Honored One (Buddha-lokanātha, the Buddha) and Mañjuśrī (मञ्जुश्री, Mañjuśrī, the embodiment of wisdom) as your good teachers (kalyāṇa-mitra, virtuous friends who guide one on the right path), drawing near to them to hear the Dharma, thereby eradicating false and unreal ignorance (avidyā, delusion about the true nature of reality), the darkness of obscurations, doubts about sinful actions, and afflictions, and obtaining the light of the Great Dharma; because of obtaining the light of the Great Dharma, there is no affliction or distress, and one can dwell peacefully in the right path. Therefore, Great King! You should encourage yourself to become a vessel capable of receiving the Dharma, and if you hear the Dharma, even just one sentence, do not forget it or lose it; this is called protecting the True Dharma. At that time, Ratna-mukuta Bodhisattva asked the Buddha, 'World Honored One! What qualities must a Bodhisattva possess to become a vessel of the Dharma?' Then, the Buddha told Ratna-mukuta Bodhisattva, 'Good man! There are thirty-two qualities that make a Bodhisattva a vessel of the Dharma. What are these thirty-two? Being protected by the Buddha is the vessel of Bodhicitta (the mind of enlightenment). Being focused, sincere, and upright is the vessel of non-hypocrisy. Increasing aspiration and intention is the vessel of good roots. Cultivating the path is the vessel of the pillar of Bodhi. Correctly contemplating is the vessel of vast learning. Wisdom is the vessel of exiting the path. Diligence is the vessel of accumulating righteousness. Generosity is the vessel of great wealth. Precepts are the vessel of fulfilling wishes. Patience is the vessel of the thirty-two marks of a great man. Diligence is the vessel of all Buddha-dharmas. Dhyana (meditation) is the vessel of training the mind. Wisdom is the vessel of crossing over obstacles. Great compassion is the vessel of equanimity towards all beings; great compassion is the vessel of rescuing the poor and distressed; great joy is the vessel of rejoicing in the Buddha-dharma; great equanimity is the vessel of abandoning love and hatred. Good teachers are the vessel of all good roots. Cultivating diligence and vast learning is the vessel of Prajñāpāramitā (prajñāpāramitā, perfection of wisdom). Renunciation is the vessel of liberation from bondage and obstacles. A secluded place (araṇya, a quiet place) is the vessel of few affairs and no disturbances. Rejoicing in tranquility is the vessel of all dhyanas and supernormal powers. The four means of attraction are the vessel of transforming sentient beings. Protecting and upholding the dharmas is the vessel of illumination. Dhāraṇī (dhāraṇī, mnemonic device) is the vessel of hearing all unheard dharmas. Eloquence is the vessel of cutting off all doubts. Mindfulness of the Buddha is the vessel of seeing all Buddhas. Having a mind free from harming is the vessel of protecting all good roots. The Dharma of emptiness --------------------------------------------------------------------------------
Chinese
是断我见之器。因缘是舍诸所珍器。无生法忍是舍诸障碍授记器。缘不退地是无畏器。善男子！是为菩萨三十二法器。” 说是法时，十千众生发阿耨多罗三藐三菩提心，而作是言：“世尊！愿使众生得是法器，亦令我等成此法器，如佛所说。” 尔时世尊告大树紧那罗王：“善男子！汝还所止，汝诸眷属或能忧悒？”紧那罗王白言：“世尊！若其菩萨有忧悒者，是则不名为菩萨也。何以故？世尊！能忍忧悒是名菩萨。世尊！云何菩萨有于忧悒？云何菩萨无有忧悒？” 佛告紧那罗王：“菩萨成就四法，则有忧悒应当觉知。何等四？闻有无量无边众生心生惊畏。闻受无量无边生死心生惊畏。闻佛如来无量智慧心生惊畏。闻集无量福德庄严满足相好心生惊畏。紧那罗王！菩萨成就是四法者则生忧悒。 “紧那罗王！菩萨成就四法心无忧悒，应当觉知。何等四？闻有无量无边众生，我当安置于涅槃道而无忧悒。闻无量生死而不惊畏，修诸善根心无忧悒。闻佛如来无量智已，我当成满如是大智而无忧悒。闻集无量福德庄严成满相好而无忧悒。是为四。 “紧那罗王！菩萨复成就四法有于忧悒应当觉知。何等四？时时欲证于声闻乘，时时欲证于缘觉乘。法欲灭时舍不护持，不劝他人令住菩提。 现代汉语译本：是断除我见的利器。因缘是舍弃一切所珍爱之物的利器。无生法忍是舍弃一切障碍和授记的利器。处于不退转地是无所畏惧的利器。善男子！这就是菩萨的三十二种法器。” 当佛陀宣说此法时，一万名众生发起了阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心），并且这样说道：‘世尊！愿一切众生都能获得这些法器，也让我们能够成就这些法器，如同佛陀所说的那样。’ 这时，世尊告诉大树紧那罗王（Mahāvrksa-kinnararāja）：‘善男子！你回到你所居住的地方吧，你的眷属或许会感到忧虑不安？’紧那罗王回答说：‘世尊！如果菩萨还有忧虑不安，那就不配称为菩萨了。为什么呢？世尊！能够忍受忧虑不安才叫做菩萨。世尊！什么样的菩萨会有忧虑不安？什么样的菩萨没有忧虑不安呢？’ 佛陀告诉紧那罗王：‘菩萨如果成就了四种法，就会产生忧虑不安，应当觉察。是哪四种呢？听到有无量无边的众生，心中产生惊慌畏惧。听到要承受无量无边的生死轮回，心中产生惊慌畏惧。听到佛陀如来具有无量的智慧，心中产生惊慌畏惧。听到积聚无量的福德，庄严圆满的相好，心中产生惊慌畏惧。紧那罗王！菩萨如果成就这四种法，就会产生忧虑不安。’ ‘紧那罗王！菩萨如果成就四种法，心中就不会有忧虑不安，应当觉察。是哪四种呢？听到有无量无边的众生，我应当安置他们于涅槃（nirvāṇa）之道，而没有忧虑不安。听到无量的生死轮回而不惊慌畏惧，修习各种善根，心中没有忧虑不安。听到佛陀如来具有无量的智慧之后，我应当成就圆满这样的大智慧，而没有忧虑不安。听到积聚无量的福德，庄严圆满的相好，而没有忧虑不安。这就是四种。’ ‘紧那罗王！菩萨如果再成就四种法，就会产生忧虑不安，应当觉察。是哪四种呢？时时想要证得声闻乘（Śrāvakayāna），时时想要证得缘觉乘（Pratyekabuddhayāna）。当佛法将要灭绝时，舍弃而不去护持，不劝导他人安住于菩提（bodhi）。’
English
English version: It is a sharp weapon for severing the view of self. Conditioned arising (pratītyasamutpāda) is a sharp weapon for abandoning all cherished possessions. Acceptance of the non-origination of phenomena (anutpattika-dharma-kṣānti) is a sharp weapon for abandoning all obstacles and prophecies. The ground of non-retrogression is a weapon of fearlessness. Good man! These are the thirty-two Dharma instruments of a Bodhisattva.’ When this Dharma was spoken, ten thousand beings generated the mind of Anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment), and said: ‘World Honored One! May all beings attain these Dharma instruments, and may we also accomplish these Dharma instruments, as the Buddha has said.’ At that time, the World Honored One said to the Kinnara King Great Tree (Mahāvrksa-kinnararāja): ‘Good man! Return to your dwelling place, your family members may be worried?’ The Kinnara King replied: ‘World Honored One! If a Bodhisattva still has worries, then he is not worthy of being called a Bodhisattva. Why? World Honored One! Being able to endure worries is called a Bodhisattva. World Honored One! What kind of Bodhisattva has worries? What kind of Bodhisattva has no worries?’ The Buddha told the Kinnara King: ‘If a Bodhisattva accomplishes four dharmas, then he will have worries and should be aware of them. What are the four? Hearing that there are immeasurable and boundless beings, the mind generates fear and dread. Hearing that one must endure immeasurable and boundless cycles of birth and death, the mind generates fear and dread. Hearing that the Thus Come One (Tathāgata) has immeasurable wisdom, the mind generates fear and dread. Hearing that one accumulates immeasurable merits, adorned with perfect marks and characteristics, the mind generates fear and dread. Kinnara King! If a Bodhisattva accomplishes these four dharmas, then he will generate worries.’ ‘Kinnara King! If a Bodhisattva accomplishes four dharmas, the mind will have no worries, and should be aware of them. What are the four? Hearing that there are immeasurable and boundless beings, I should place them on the path of Nirvana (nirvāṇa) without worry. Hearing of immeasurable cycles of birth and death without fear and dread, cultivating all kinds of good roots, the mind has no worries. Hearing that the Thus Come One (Tathāgata) has immeasurable wisdom, I should accomplish and fulfill such great wisdom without worry. Hearing of accumulating immeasurable merits, adorned with perfect marks and characteristics, without worry. These are the four.’ ‘Kinnara King! If a Bodhisattva further accomplishes four dharmas, he will have worries and should be aware of them. What are the four? Constantly desiring to attain the Śrāvakayāna (Śrāvakayāna), constantly desiring to attain the Pratyekabuddhayāna (Pratyekabuddhayāna). When the Dharma is about to perish, abandoning it without protecting it, not encouraging others to abide in Bodhi (bodhi).’ -------------------------------------------------------------------------------- 是为四。
Chinese
“紧那罗王！菩萨复成四法无有忧悒，应当觉知。何等四？有逼切苦不舍菩提心。不生声闻、缘觉心。宁舍身命不舍正法。乃至百由旬外劝人令发菩提之心。是为四。 “紧那罗王！菩萨复成就四法则有忧悒，应当觉知。何等四？见来乞者生瞋呵咥。自乐安卧。不修多闻。若已闻法不为众说。是为四。 “紧那罗王！菩萨复成四法无有忧悒，应当觉知。何等四？见乞者已生善知识想无侵害心。不乐自乐常欲乐人。修集多闻无有厌足。所闻持法于大众中广为人说不期利养。是为四。 “紧那罗王！菩萨复成四法则有忧悒。应当觉知。何等四？不集波罗蜜道。不修摄法。不勤精进教化众生。于少功德自生知足，不修菩萨无量功德。是为四。 “紧那罗王！菩萨复成四法则无忧悒，应当觉知。何等四？常勤精进修诸波罗蜜如救头然。常勤精进集四摄法。常勤精进教化众生。精进勤修满诸功德，修集菩萨无量功德。是为四。” 尔时世尊说是四法已，遣大树紧那罗王告阿阇世王：“大王！汝今闻说菩萨如是四句无忧法不？” 阿阇世王即白佛言：“闻已。世尊！” “是故大王！若诸菩萨行菩提者，不应忧悒。” 阿阇世王白言：“世尊！云何菩萨修菩提 现代汉语译本 这是四种情况。 ‘紧那罗王（Kinnara King，一种天神）！菩萨如果成就以下四法，就不会有忧愁，应当知晓。是哪四种？即使有逼迫的痛苦，也不舍弃菩提心（Bodhi mind，觉悟之心）。不生起声闻（Śrāvaka，通过听闻佛法而证悟的修行者）、缘觉（Pratyekabuddha，靠自己力量证悟的修行者）之心。宁可舍弃身命，也不舍弃正法（Dharma，佛法）。乃至在百由旬（Yojana，古印度长度单位）之外，也劝人发起菩提之心。这就是四种情况。’ ‘紧那罗王！菩萨如果成就以下四法，就会有忧愁，应当知晓。是哪四种？见到前来乞讨的人，就生起嗔恨，呵斥打骂。自己贪图安乐睡眠。不修习多闻。如果已经听闻佛法，却不为大众宣说。这就是四种情况。’ ‘紧那罗王！菩萨如果成就以下四法，就不会有忧愁，应当知晓。是哪四种？见到乞讨者，就生起善知识（Kalyāṇa-mitra，引导走向正道的良师益友）之想，没有侵害之心。不贪图自己的安乐，常常希望他人快乐。修集多闻，没有厌足。将所听闻的正法，在大众之中广为宣说，不期望得到利益供养。这就是四种情况。’ ‘紧那罗王！菩萨如果成就以下四法，就会有忧愁，应当知晓。是哪四种？不积聚波罗蜜（Pāramitā，到达彼岸的方法，即六度）之道。不修习四摄法（Saṃgraha-vastu，菩萨摄受众生的四种方法）。不勤奋精进地教化众生。对于少许功德，就自生满足，不修习菩萨无量的功德。这就是四种情况。’ ‘紧那罗王！菩萨如果成就以下四法，就不会有忧愁，应当知晓。是哪四种？常常勤奋精进地修习诸波罗蜜，如同救头燃。常常勤奋精进地积聚四摄法。常常勤奋精进地教化众生。精进勤修，圆满诸功德，修集菩萨无量的功德。这就是四种情况。’ 这时，世尊说完这四法后，派遣大树紧那罗王告诉阿阇世王（Ajātasattu，古印度摩揭陀国国王）: ‘大王！您现在听闻菩萨如此四句无忧法了吗？’ 阿阇世王立即对佛说：‘听闻了。世尊！’ ‘所以，大王！如果诸位菩萨行菩提道，就不应该忧愁。’ 阿阇世王禀告说：‘世尊！菩萨如何修菩提？’