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English version Four kinds of grace and six perfections, only seeking one's own happiness and inaction; Admiring the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha), and the eighty minor marks (the eighty minor perfections of a Buddha's body), how majestic and great, Honoring the one above and below the heavens, escaping the five skandhas (the five aggregates that constitute individual existence) and the six decays (birth, old age, sickness, death, sorrow, and lamentation). But only observing the coarse matters, unable to perceive the profound and subtle, Even wanting to liberate the beings of the ten directions, the heart and mouth contradict each other. Unable to understand that everything is like illusions, water bubbles, mirages, The banana tree is unreal like a dream, delusions are very numerous. Even if one performs meritorious deeds, as numerous as the sands of the Ganges River, If the mind does not embrace the supreme truth, one cannot dispel the various demons. The Buddha told the elder: 'Those who study the Mahayana, generate the unsurpassed, true, and right mind of enlightenment, practice great compassion equal to the emptiness of space, and cultivate great compassion without specific targets or places, not worrying about themselves but only thinking of making all beings in the five realms (gods, humans, asuras, hell beings, hungry ghosts, animals) universally peaceful, upholding the four equal minds—loving-kindness, compassion, joy, and equanimity (protection), bestowing charity, benevolence, beneficial righteousness, and other benefits to save the ten directions. Giving, upholding precepts, patience, diligence, concentration (one-mindedness), and wisdom, these six perfections (the six practices of a Bodhisattva to cross from the shore of birth and death to the shore of Nirvana) are limitless, without hoping for reward, using these to give to all kinds of beings. Observing the comings and goings of beings in the three realms (desire realm, form realm, formless realm), the diligence and hardship they endure are countless, thinking of them as one's own father, mother, children, and body without difference, shedding tears for them, hoping that they can escape suffering and reach the Great Path.' The Buddha then spoke in verse: 'Generate the unsurpassed great mind, practice loving-kindness, compassion, joy, and equanimity, Great compassion is as vast as the emptiness of space, treating all beings equally without specific targets or places; Establishing virtue not for oneself, but only to give to the ten directions, Liberating all kinds of beings, enabling them to reach the wisdom of the Great Path.' 'There are also four things that can lead to the Mahayana realm: first, giving to the poor and needy; second, not choosing between the noble and the lowly, treating all beings equally; third, not hoping for reward for what is given; fourth, dedicating these merits to all beings.' The Buddha then spoke in verse: 'Giving can help the poor, not treating beings with a light or heavy heart, With wisdom and without greed or expectation, not seeking to be repaid.' -------------------------------------------------------------------------------- 报； 愍念于群黎， 往来周旋者， 以此功德施， 悉令至大道。”
Chinese
佛告长者：“奉戒有四事，疾成大乘：一曰守口、护身心，不念非；二曰出入行步不失礼节；三曰不愿生天、转轮圣王、释、梵之位；四曰以是禁戒惠施众生。” 佛于是颂曰： “常护身口意， 心坚如太山， 若出入行步， 未曾失礼节； 不愿生天上， 释梵转轮王， 则以此正行， 用惠一切人。” 佛告长者：“忍辱有四事，疾成大乘：一曰若骂詈者不计音声；二曰若挝捶者计如无形；三曰若毁辱者谓如风吹；四曰有加害者常怀大哀。” 佛于是颂曰： “挝骂令默然， 自计本无形， 设有恨意起， 心辄还自止； 和心颜色悦， 众人咸恭敬， 用是得成佛， 三十二相明。” 佛告长者：“精进有四事：一曰夙夜奉法未曾懈废；二曰宁失身命不违道教；三曰勤讽深典不以懈惓；四曰广欲救济诸危厄者——是为四。”佛于是颂曰： “夙夜奉大法， 未曾有忽忘， 宁自失身命， 不敢违道教； 诵习深经典， 不以为懈惓， 救济众危厄， 不使心怀怨。” 佛告长者：“禅思有四事：一曰乐习精修闲居独处；二曰静身、口、 现代汉语译本： ‘报； 怜悯众生，往来奔波， 以此功德布施，愿他们都能达到大道。’ 佛告诉长者：‘持戒有四件事，能迅速成就大乘：一是守护口、身、心，不起邪念；二是无论出入行走，都不失礼节；三是不希望往生天上，不做释（Śakra，帝释天）、梵（Brahmā，大梵天）之位或转轮圣王；四是用这些禁戒的功德惠施众生。’ 佛于是用偈颂说： ‘常常守护身、口、意，心像太山一样坚定， 无论出入行走，从未失去礼节； 不希望往生天上，不做释天、梵天或转轮王， 那么用这种正行，来恩惠一切人。’ 佛告诉长者：‘忍辱有四件事，能迅速成就大乘：一是如果有人谩骂，不计较他的声音；二是如果有人打骂，就当做没有形体；三是如果有人毁谤侮辱，就当做是风吹过；四是如果有人加以伤害，要常常怀有大慈悲。’ 佛于是用偈颂说： ‘被人打骂保持沉默，自己当做本无形体， 即使有怨恨生起，心立刻自己停止； 内心平和，容颜喜悦，众人都会恭敬， 用这种方法可以成佛，三十二相光明。’ 佛告诉长者：‘精进有四件事：一是早晚奉行佛法，从不懈怠荒废；二是宁可失去生命，也不违背佛的教诲；三是勤奋诵读深刻的经典，不因此而懈怠疲倦；四是广泛地想要救济各种危难困厄的人——这就是四件事。’佛于是用偈颂说： ‘早晚奉行伟大的佛法，从未有过疏忽遗忘， 宁可失去自己的生命，也不敢违背佛的教诲； 诵读学习深刻的经典，不因此而感到懈怠疲倦， 救济各种危难困厄的人，不让他们心中怀有怨恨。’ 佛告诉长者：‘禅思有四件事：一是乐于学习精进修行，喜欢闲居独处；二是使身、口、
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English version: ‘Rejoicing, Have compassion on the multitudes, those who come and go, With this merit, bestow it, may all attain the Great Path.’ The Buddha told the Elder: ‘There are four things in upholding precepts that quickly lead to the Mahayana: first, guarding the mouth, protecting the body and mind, and not entertaining improper thoughts; second, in coming and going, walking, and standing, not losing decorum; third, not wishing to be born in the heavens, or to become a Cakravartin (wheel-turning king), Śakra (ruler of the devas), or Brahmā (creator god); fourth, using these precepts to bestow benefits upon all beings.’ The Buddha then spoke in verse: ‘Always guard body, mouth, and mind, the heart firm as Mount Tai, Whether coming and going, walking, or standing, never losing decorum; Not wishing to be born in the heavens, to be Śakra, Brahmā, or a Cakravartin, Then with this righteous conduct, benefit all people.’ The Buddha told the Elder: ‘There are four things in forbearance that quickly lead to the Mahayana: first, if someone scolds, do not take their voice to heart; second, if someone strikes, consider it as without form; third, if someone slanders and insults, consider it as the wind blowing; fourth, if someone inflicts harm, always harbor great compassion.’ The Buddha then spoke in verse: ‘When struck and scolded, remain silent, consider oneself as originally without form, Even if resentment arises, the heart immediately stops itself; With a harmonious heart and joyful countenance, all will be respectful, Using this, one can attain Buddhahood, the thirty-two marks shining brightly.’ The Buddha told the Elder: ‘There are four things in diligence: first, day and night upholding the Dharma, never being lax or abandoning it; second, rather lose one's life than violate the teachings of the Path; third, diligently reciting profound scriptures, not becoming weary or tired; fourth, broadly desiring to rescue all those in danger and distress—these are the four.’ The Buddha then spoke in verse: ‘Day and night upholding the great Dharma, never forgetting or neglecting it, Rather lose one's own life, than dare to violate the teachings of the Path; Reciting and studying profound scriptures, not considering it wearisome or tiring, Rescuing all those in danger and distress, not letting their hearts harbor resentment.’ The Buddha told the Elder: ‘There are four things in meditation: first, delighting in learning and diligently practicing, enjoying solitary dwelling; second, quieting body, mouth, --------------------------------------------------------------------------------
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心令不愦乱；三曰虽在众闹常能定己；四曰其心旷然而无所著。” 佛于是颂曰： “恒好于精修， 志闲居独处， 静其身口意， 未曾念愦闹； 数处众乱中， 心定无忽变， 一心见十方， 道慧起神足。” 佛告长者：“智慧有四事：一曰解于身空，四大合成、散坏本无主名；二曰其生三界皆心所为，心如幻化倚立众形；三曰了知五阴本无处所，随其所著因有斯情；四曰晓十二缘本无根原，因对而对现——是为四。” 佛于是颂曰： “悉解其身空， 四大而合成， 散灭无处所， 从心而得生； 五阴本无根， 所著以为名， 十二缘无端， 了此至大安。” 佛告长者：“智慧复有六事：一曰解色如聚沫；二曰了痛痒如水泡；三曰思想如野马；四曰晓生死如芭蕉；五曰察识如幻；六曰心神如影响，计本悉空皆无处所。” 佛于是颂曰： “解色如聚沫， 痛痒如水泡， 思想犹野马， 生死若芭蕉， 了识假譬幻， 三界无一好， 分别悉空无， 尔乃至大道。” 佛告长者：“慈有四事：一曰慈念十方；二曰如母育子；三曰极愍念之；四曰如身无异——是为四。” 佛于是颂曰： “慈念于十方， 现代汉语译本 心不昏乱；二、即使身处喧闹的人群中，也能保持内心的安定；三、内心旷达而没有任何执着；四、智慧通达，能看清事物的本质。 佛陀于是用偈语说道： ‘经常喜好精进修行， 心志安闲喜欢独处， 清净自己的身口意， 未曾有昏乱的念头； 多次身处众人喧闹之中， 内心安定没有丝毫改变， 一心可以看见十方世界， 智慧生起，具足神通。’ 佛陀告诉长者：‘智慧有四件事：一、了解身体是空的，由地、水、火、风四大元素合成，散坏之后原本就没有主宰；二、众生在三界中的产生都是由心所造作，心就像幻术一样，依靠各种条件而显现不同的形态；三、明白五阴（色、受、想、行、识）原本没有固定的处所，随着执着而产生各种情识；四、明白十二因缘（无明、行、识、名色、六入、触、受、爱、取、有、生、老死）原本没有根源，因为相对的条件而显现——这就是四件事。’ 佛陀于是用偈语说道： ‘完全了解身体是空的， 由四大元素合成， 散灭之后没有处所， 从心念而产生； 五阴原本没有根源， 因为执着而有了名称， 十二因缘没有开端， 了解这些就能达到最大的安宁。’ 佛陀告诉长者：‘智慧还有六件事：一、了解色（物质）就像聚在一起的泡沫；二、明白痛痒的感觉就像水泡；三、思想就像脱缰的野马；四、明白生死就像芭蕉树（中空，比喻虚幻）；五、观察识（识别）就像幻术；六、心神就像影子和回声，推究其根本都是空无，没有任何处所。’ 佛陀于是用偈语说道： ‘了解色就像聚在一起的泡沫， 痛痒的感觉就像水泡， 思想就像脱缰的野马， 生死就像芭蕉树， 明白识是虚假的，如同幻术， 三界没有一样是美好的， 分别都是空无所有， 这样就能达到大道。’ 佛陀告诉长者：‘慈爱有四件事：一、以慈悲之心关怀十方众生；二、像母亲养育孩子一样；三、极其怜悯众生；四、视众生如自己一样——这就是四件事。’ 佛陀于是用偈语说道： ‘以慈悲之心关怀十方，
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English version The mind is not confused; second, even when in a noisy crowd, one can maintain inner peace; third, the mind is open and free from attachments; fourth, wisdom is attained, and one can see the true nature of things. The Buddha then spoke in verse: ‘Always delight in diligent practice, The mind is at ease, delighting in solitude, Purifying one's body, speech, and mind, Never having confused thoughts; Often being in the midst of crowds, The mind is stable and does not change, With one mind, one can see the ten directions, Wisdom arises, possessing divine powers.’ The Buddha said to the elder: ‘Wisdom has four aspects: first, understanding that the body is empty, composed of the four great elements (earth, water, fire, and wind), and after disintegration, it originally has no master; second, the arising of beings in the three realms is all created by the mind, the mind is like an illusion, relying on various conditions to manifest different forms; third, understanding that the five skandhas (form, feeling, thought, volition, and consciousness) originally have no fixed place, and various emotions arise with attachment; fourth, understanding that the twelve links of dependent origination (ignorance, volitional action, consciousness, name and form, the six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death) originally have no root, and appear because of relative conditions—these are the four aspects.’ The Buddha then spoke in verse: ‘Completely understanding that the body is empty, Composed of the four great elements, After disintegration, there is no place, It arises from the mind; The five skandhas originally have no root, They are named because of attachment, The twelve links of dependent origination have no beginning, Understanding these, one can attain the greatest peace.’ The Buddha said to the elder: ‘Wisdom also has six aspects: first, understanding that form (matter) is like a mass of foam; second, understanding that the feeling of pain and pleasure is like a water bubble; third, thought is like a wild horse; fourth, understanding that birth and death are like a banana tree (hollow, a metaphor for illusion); fifth, observing that consciousness (discrimination) is like an illusion; sixth, the mind and spirit are like shadows and echoes, investigating their root, they are all empty and have no place.’ The Buddha then spoke in verse: ‘Understanding that form is like a mass of foam, The feeling of pain and pleasure is like a water bubble, Thought is like a wild horse, Birth and death are like a banana tree, Understanding that consciousness is false, like an illusion, There is nothing good in the three realms, Discriminations are all empty, In this way, one can attain the Great Path.’ The Buddha said to the elder: ‘Loving-kindness has four aspects: first, cherishing all beings in the ten directions with a compassionate heart; second, like a mother raising her child; third, having extreme compassion for all beings; fourth, regarding all beings as oneself—these are the four aspects.’ The Buddha then spoke in verse: ‘Cherishing the ten directions with a compassionate heart, -------------------------------------------------------------------------------- 如母育赤子， 常怀极愍念， 如身等无异。”