Chinese
佛告长者：“哀有四事：一曰愍之；二曰为之雨泪；三曰身欲代罪；四曰以命济之。 “喜有四事：一曰和颜；二曰善言；三曰说经；四曰解义。 “护有四事：一曰教去恶就善；二曰常训诲归命三宝；三曰使发道意；四曰开化众生——是为四。” 佛于是颂曰： “愍念为雨泪， 身欲代其罪， 舍命而济之， 不以为怀恨。 和颜演善言， 讲法分别义， 教去恶就善， 诲归命三宝。” 佛告长者：“有四法，疾成无上正真之道：一曰解空，学无所求；二曰无想、无所悕望；三曰无愿，不慕所生；四曰常等三乘之业，无去、来、今——是为四。” 佛于是颂曰： “解空无所求， 无想悕望报， 不慕愿所生， 常等三世行。” 佛告长者：“有四事法，疾成佛道：一曰一切皆悉本净；二曰而解万物普如幻化；三曰生死断灭皆从缘对；四曰计其缘对本亦无形。” 佛于是颂曰： “一切悉本净， 解物如幻化， 生死从缘对， 计本亦无形。” 佛告长者：“有六法疾成正觉：一曰身常行慈，无怨无结；二曰口常行慈，演深慧义；三者心慈、仁和、调隐，哀念 现代汉语译本 ‘如同母亲养育婴儿， 常常怀着极深的怜悯和思念， 就像对待自己身体一样没有差别。’ 佛陀告诉长者：‘哀悯有四种表现：一是怜悯他人；二是为他人流泪；三是愿意替他人承受罪过；四是用自己的生命去救济他人。’ ‘喜悦有四种表现：一是面容和蔼；二是言语友善；三是宣讲佛经；四是解释经义。’ ‘护持（佛法）有四种表现：一是教导他人远离恶行，趋向善良；二是经常训导他人归依三宝（佛(Buddha)，法(Dharma)，僧(Sangha)）；三是使他人发起修道的意愿；四是开导化解众生——这就是四种护持。’ 佛陀于是用偈颂说道： ‘怜悯他人而为之流泪， 愿意替他人承受罪过， 舍弃生命去救济他人， 不因此而心怀怨恨。 面容和蔼地宣说友善的言语， 讲解佛法并分别解释经义， 教导他人远离恶行趋向善良， 训导他人归依三宝。’ 佛陀告诉长者：‘有四种方法，可以迅速成就无上正真之道：一是理解空性（Sunyata），学习不执着于任何事物；二是没有妄想，没有希求和期望；三是没有愿求，不羡慕投生到任何地方；四是始终平等对待三乘（声闻乘(Sravakayana)，缘觉乘(Pratyekabuddhayana)，菩萨乘(Bodhisattvayana)）的修行，没有过去、现在、未来之分——这就是四种方法。’ 佛陀于是用偈颂说道： ‘理解空性而不追求任何事物， 没有妄想，不期望任何回报， 不羡慕愿求所带来的投生， 始终平等对待过去、现在、未来的修行。’ 佛陀告诉长者：‘有四种法，可以迅速成就佛道：一是明白一切事物本质上都是清净的；二是理解万物普遍如梦幻般虚幻不实；三是生死的断灭都取决于因缘和合；四是即使是这些因缘和合，其本质也是没有固定形状的。’ 佛陀于是用偈颂说道： ‘一切事物本质上都是清净的， 理解万物如梦幻般虚幻不实， 生死的流转取决于因缘和合， 即使是这些因缘和合，其本质也是没有固定形状的。’ 佛陀告诉长者：‘有六种法可以迅速成就正觉：一是身体常常行慈，没有怨恨和纠结；二是口中常常行慈，宣说深刻的智慧之义；三是内心慈悲、仁爱、平和、调顺，哀怜
English
English version ‘Like a mother nurturing her infant, Always cherishing the utmost compassion and care, Treating them as no different from her own body.’ The Buddha told the elder: ‘Compassion has four aspects: first, to have pity; second, to shed tears for them; third, to wish to take their place in suffering; fourth, to save them with one's own life.’ ‘Joy has four aspects: first, a kind countenance; second, kind words; third, expounding the scriptures; fourth, explaining their meaning.’ ‘Protection (of the Dharma) has four aspects: first, to teach others to turn away from evil and embrace goodness; second, to constantly instruct them to take refuge in the Three Jewels (Buddha, Dharma, Sangha); third, to inspire them to develop the aspiration for the path; fourth, to enlighten and transform sentient beings—these are the four protections.’ The Buddha then spoke in verse: ‘Showing compassion and shedding tears, Wishing to take their place in suffering, Sacrificing life to save them, Without holding resentment. With a kind countenance, speaking kind words, Explaining the Dharma and distinguishing its meaning, Teaching to turn away from evil and embrace goodness, Instructing to take refuge in the Three Jewels.’ The Buddha told the elder: ‘There are four methods to quickly attain the unsurpassed, true, and correct path: first, understanding emptiness (Sunyata), learning to be unattached to anything; second, being without thoughts, without desires or expectations; third, being without vows, not admiring being born in any place; fourth, always treating the practices of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) equally, without past, present, or future—these are the four methods.’ The Buddha then spoke in verse: ‘Understanding emptiness and not seeking anything, Without thoughts, not expecting any reward, Not admiring the rebirth brought about by vows, Always treating the practices of the three times equally.’ The Buddha told the elder: ‘There are four dharmas to quickly attain Buddhahood: first, understanding that all things are inherently pure; second, understanding that all things are universally like illusions; third, the cessation of birth and death depends on conditions; fourth, even these conditions are inherently without form.’ The Buddha then spoke in verse: ‘All things are inherently pure, Understanding things as illusory, The cycle of birth and death depends on conditions, Even these conditions are inherently without form.’ The Buddha told the elder: ‘There are six dharmas to quickly attain perfect enlightenment: first, the body constantly practices loving-kindness, without resentment or entanglement; second, the mouth constantly practices loving-kindness, expounding the profound meaning of wisdom; third, the mind is compassionate, benevolent, peaceful, and harmonious, with pity --------------------------------------------------------------------------------
Chinese
十方；四曰护戒不造，想求大乘之业；五曰正观见十方空，道、俗不二；六曰供足乏食，救身之业以济危厄——是为六。” 佛于是颂曰： “身常行慈心， 未曾捶怨结， 口恒修言愍， 演深慧之谊。 心和仁调隐， 哀念诸十方， 护戒不起想， 正观十方空。” 佛告长者：“有四事疾成佛道：一曰奉精进业悉无所著；二曰教化众生道心不断；三曰游于生死不以患厌；四曰大慈大哀不舍权慧——是为四。” 佛于是颂曰： “精进无所著， 教化未曾断， 不患厌生死， 不废舍权慧。” 佛告长者：“开化众生有四事：一曰不信生死者，则以现事祸、福喻之；二曰不信三宝，显示大道；三曰迷惑邪径，指语三乘，佛道独尊而无有侣；四曰三界所有悉如幻化无一真谛——是为四。” 佛于是颂曰： “不信生死祸福示， 堕邪见者显大道， 佛道独尊而无侣， 三界悉空如幻化。” 佛告长者：“开化复有七事：一曰悭贪者教令布施；二曰犯恶者诲令奉戒；三曰瞋恚者劝令忍辱；四曰懈怠者化令精进；五曰心乱者诲令定意；六曰愚冥者教令至学智度无极；七曰不知随时显权方便——是为七。” 佛于是颂曰： “悭者教布施 现代汉语译本 佛陀告诉长者：‘有六件事能迅速成就菩萨之道：一是身常行慈心，未曾捶打或结怨；二是口恒常修习慈悲之语，宣扬深刻智慧的真谛；三是心怀平和仁爱，调伏隐忍，哀怜十方（指东、西、南、北、东南、西南、东北、西北、上、下）众生；四是守护戒律，不起造作恶业的念头，却想求得大乘（Mahayana）的功业；五是正确地观照，了见十方皆空，道（指修行者）与俗（指世俗之人）并无二致；六是即使自己缺乏食物，也要救济他人，以解救危难——这就是六件事。’ 佛陀于是以偈颂说： ‘身常行慈心， 未曾捶怨结， 口恒修言愍， 演深慧之谊。 心和仁调隐， 哀念诸十方， 护戒不起想， 正观十方空。’ 佛陀告诉长者：‘有四件事能迅速成就佛道：一是奉行精进之业，对一切都无所执著；二是教化众生，使他们的道心永不间断；三是游历于生死轮回之中，不因此而感到厌倦；四是怀有大慈大悲之心，不舍弃权巧方便的智慧——这就是四件事。’ 佛陀于是以偈颂说： ‘精进无所著， 教化未曾断， 不患厌生死， 不废舍权慧。’ 佛陀告诉长者：‘开导化解众生有四件事：一是对不相信生死轮回的人，就用现世的祸福来比喻；二是对不相信三宝（Buddha, Dharma, Sangha）的人，显示通往真理的大道；三是对迷惑于邪门歪道的人，指明通往三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna），佛道最为尊贵，没有可以与之相比的；四是三界（Trailokya）所有的一切都如幻化一般，没有一丝一毫的真实——这就是四件事。’ 佛陀于是以偈颂说： ‘不信生死祸福示， 堕邪见者显大道， 佛道独尊而无侣， 三界悉空如幻化。’ 佛陀告诉长者：‘开导化解众生还有七件事：一是对于悭吝贪婪的人，教导他们布施；二是对于触犯恶行的人，教诲他们奉持戒律；三是对于容易嗔恚的人，劝导他们修习忍辱；四是对于懈怠懒惰的人，劝化他们精进修行；五是对于心神散乱的人，教诲他们修习禅定；六是对于愚昧无知的人，教导他们学习智慧，达到智慧的彼岸（Pāramitā）；七是对于不了解时机的人，显现权巧方便——这就是七件事。’ 佛陀于是以偈颂说： ‘悭者教布施
English
English version The Buddha told the elder: 'There are six things that quickly accomplish the Bodhisattva path: First, the body constantly practices loving-kindness, never striking or bearing grudges; second, the mouth constantly cultivates compassionate speech, proclaiming the truth of profound wisdom; third, the mind is peaceful, kind, and forbearing, with compassion for all beings in the ten directions (east, west, south, north, southeast, southwest, northeast, northwest, above, and below); fourth, guarding the precepts and not generating thoughts of creating evil karma, yet desiring to seek the merits of the Great Vehicle (Mahayana); fifth, correctly contemplating and seeing that the ten directions are empty, and that there is no difference between the path (referring to practitioners) and the laity (referring to worldly people); sixth, even when lacking food oneself, providing relief to others to alleviate their distress—these are the six things.' The Buddha then spoke in verse: 'The body constantly practices loving-kindness, never striking or bearing grudges, The mouth constantly cultivates compassionate speech, proclaiming the truth of profound wisdom. The mind is peaceful, kind, and forbearing, with compassion for all beings in the ten directions, Guarding the precepts and not generating thoughts, correctly contemplating the emptiness of the ten directions.' The Buddha told the elder: 'There are four things that quickly accomplish the Buddha path: First, diligently practicing without attachment to anything; second, teaching and transforming sentient beings, so that their aspiration for enlightenment never ceases; third, wandering in the cycle of birth and death without feeling weary of it; fourth, having great compassion and not abandoning skillful means of wisdom—these are the four things.' The Buddha then spoke in verse: 'Diligently practicing without attachment, Teaching and transforming without ceasing, Not weary of birth and death, Not abandoning skillful means of wisdom.' The Buddha told the elder: 'There are four things to enlighten and transform sentient beings: First, for those who do not believe in the cycle of birth and death, use the analogy of present-day misfortune and fortune; second, for those who do not believe in the Three Jewels (Buddha, Dharma, Sangha), reveal the great path to truth; third, for those who are deluded by heretical paths, point out the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), that the Buddha path is the most尊贵 and has no equal; fourth, everything in the Three Realms (Trailokya) is like an illusion, without a single trace of reality—these are the four things.' The Buddha then spoke in verse: 'Showing misfortune and fortune to those who do not believe in birth and death, Revealing the great path to those who have fallen into heretical views, The Buddha path is the most尊贵 and has no equal, All in the Three Realms are empty like illusions.' The Buddha told the elder: 'There are also seven things to enlighten and transform sentient beings: First, for those who are stingy and greedy, teach them to give alms; second, for those who commit evil deeds, instruct them to uphold the precepts; third, for those who are easily angered, encourage them to practice patience; fourth, for those who are lazy and懈怠, encourage them to practice diligently; fifth, for those whose minds are scattered, instruct them to practice meditation; sixth, for those who are ignorant, teach them to learn wisdom and reach the other shore of wisdom (Pāramitā); seventh, for those who do not understand the timing, reveal skillful means—these are the seven things.' The Buddha then spoke in verse: 'Teaching the stingy to give alms -------------------------------------------------------------------------------- ， 犯恶令奉戒， 瞋恚劝忍辱， 懈怠劝精进， 乱者使定意， 愚冥教令学， 智慧度无极， 随时发善权。”
Chinese
随时菩萨问佛：“何故学者有上、中、下，不悉普等至大乘乎？” 佛言：“学者其心，见有远近、解有深浅、志有优劣，故示三乘。计本无三，假引为喻。譬如有人为国大臣聪明智慧，王之所重，参谊国事，一以委托不怀疑虑。又斯大臣有三亲友：一曰太子；二曰尊者；三曰凡人。大臣举治国之政颇有漏失，众人潜入白之于王，谓图逆辟。王闻怀疑，问诸臣曰：‘当何罪之？’诸臣得便各重罪之：或言斫头，或言截手断足，或言割耳及鼻、挑眼去舌。王察众臣所议甚重，告曰：‘不然！此人明达，偶有小失，不宜乃尔。当捉闭着狱。’诸臣唯从不敢复言。告边臣曰：‘速下文书，令收敕臣闭在刑狱。’ “时，凡亲友闻之悲念，欲使出狱，力劣不任，唯以衣被、饮食所乏，日日供之；亦不能令不见考治。尊者又闻，心用辛酸，往至其所解喻狱吏，不令搒笞，痛苦休息，不堪出狱。至太子闻，以为罔然，‘是吾亲亲无有重罪，众臣憎之，谗之于王，不宜取尔。’往诣王所，具陈本末，谓无逆肆，当用我故愿赦其殃。王用爱子，即赦使出狱，与王相见令业如故。 犯了恶行就劝导他们遵守戒律， 生起嗔恚就劝导他们修习忍辱， 懈怠懒惰就劝导他们精进修行， 心神散乱就引导他们安定心意， 愚昧无知就教导他们学习知识， 以智慧度过无尽的苦海， 随时随地运用善巧方便来教化众生。 随时菩萨问佛陀：‘为什么学习佛法的人有上、中、下三种根器，不能全部平等地达到大乘境界呢？’ 佛陀说：‘学习佛法的人，他们的心量有远近之分，理解有深浅之别，志向有优劣之异，所以才示现三乘（Sānyāna，声闻乘、缘觉乘、菩萨乘）。实际上根本没有三乘之分，只是为了方便引导而作的比喻。譬如有一个人为国家的大臣，聪明智慧，受到国王的器重，参与议论国家大事，国王完全信任他，不怀疑虑。这位大臣有三个亲友：一是太子；二是尊者；三是普通人。大臣处理国家政事，偶尔有些疏漏失误，有人暗中向国王进谗言，说他图谋叛逆。国王听了，心中怀疑，问各位大臣说：“应该如何治他的罪呢？”各位大臣趁机都想重重地治他的罪：有的说要砍头，有的说要砍手断脚，有的说要割掉耳朵和鼻子、挖掉眼睛、割掉舌头。国王观察到众大臣所议定的罪罚太重了，就说：“不是这样的！这个人聪明通达，只是偶尔有些小失误，不应该这样。应当把他抓起来关进监狱。”各位大臣都遵从国王的命令，不敢再说什么。国王告诉边境的官员说：“赶快下达文书，命令逮捕这个大臣，关进监狱。” 当时，普通亲友听到这个消息，感到悲伤，想要让他出狱，但力量弱小，无法做到，只能每天给他送去衣服、被子、饮食等生活必需品；但也不能让他免受审讯和惩罚。尊者又听说了这件事，心中感到辛酸，前往监狱，开导狱吏，让他们不要鞭打他，让他痛苦休息，但也不能让他出狱。太子听说了这件事，感到震惊，心想：“这个人是我的亲信，没有犯下什么重罪，是众大臣憎恨他，向国王进谗言，不应该这样对待他。”于是前往国王那里，详细陈述事情的经过，说他没有叛逆之心，应当因为我的缘故赦免他的罪过。国王因为疼爱儿子，就赦免了这个大臣，让他出狱，与国王相见，官复原职。'