Chinese
“善男子！菩萨具足四法，然一切智心。何等四？势力通集不失本行、满五根力、身心精进而无有我、勤行精进为利益他。是为四。”而说颂曰： “所演说四法， 炽然菩提心； 若炽然智慧， 得止息烦恼。 势力及通达， 如是勤精进； 安住服是已， 庄严无懈怠。 斯不失本誓， 善安住根力； 身心无疲倦， 勤进求实身。 住如是炽然， 增长菩提心； 彼智慧如是， 犹日月增长。 “善男子！菩萨有四法，劝菩提心。何等四？在大众中称扬赞叹菩提之心、令其开解菩提之心、善受教诲随顺师长发清净心、一切烦恼不得自在。是为四。”而说颂曰： “劝导唱道心， 先住此为本； 当有一切智， 是名知因者。 是一切智心， 清净常照明； 常住于是中， 世间所顶礼。 常出柔软语， 速疾受教诲； 咨问诸师长， 一切智胜心。 本性常清净， 守护菩提心； 白净离烦恼， 最胜不相违。 “善男子！菩萨有四法，显示菩提心。何等四？此是我住处、住是处已开示显说、知于是心有 现代汉语译本 念意： 这是诸法的根本，一切世间的宝塔。 常念菩提心（bodhicitta，觉悟之心），心怀正念安住于善； 这是十力（dasabala，佛的十种力量）的根本，应当成为天界的宝塔。 ‘善男子！菩萨具足四法，才能生起一切智心（sarvajñāna-citta，遍知一切的心）。是哪四种？势力通达，不失根本修行；圆满五根之力；身心精进，而没有我执；勤奋修行精进，为了利益他人。这就是四种。’ 于是说了颂： ‘所演说这四法，炽盛菩提心； 若炽盛智慧，就能止息烦恼。 势力以及通达，像这样勤奋精进； 安住并服从这些，庄严而不懈怠。 这不失去根本誓愿，善于安住根力； 身心没有疲倦，勤奋精进寻求真实之身。 安住于这样炽盛的状态，增长菩提心； 他的智慧就像这样，犹如日月增长。’ ‘善男子！菩萨有四法，劝发菩提心。是哪四种？在大众中称扬赞叹菩提之心；令他人开解菩提之心；善于接受教诲，随顺师长，发起清净心；一切烦恼不得自在。这就是四种。’ 于是说了颂： ‘劝导唱扬菩提心，先安住于此为根本； 当证得一切智，这被称为知因者。 这是一切智心，清净常照明； 常安住于其中，为世间所顶礼。 常说柔软语，迅速接受教诲； 请教诸位师长，为了胜过一切智的心。 本性常清净，守护菩提心； 清净洁白远离烦恼，最殊胜而不相违背。 ‘善男子！菩萨有四法，显示菩提心。是哪四种？这是我所安住之处；安住于此之后，开示显说；知道这颗心有
English
English version Meaning: This is the root of all dharmas (phenomena), the stupa (shrine) of all the world. Constantly contemplate bodhicitta (the mind of enlightenment), abide in mindfulness and dwell in goodness; This is the root of the ten powers (dasabala, the ten powers of a Buddha), it should be the stupa of the heavenly world. ‘Good man! A Bodhisattva possesses four qualities, then the mind of all-knowing wisdom (sarvajñāna-citta, the mind that knows everything) arises. What are the four? The power of thorough understanding, not losing the fundamental practice; fulfilling the power of the five roots; diligently advancing in body and mind, without self-attachment; diligently practicing advancement for the benefit of others. These are the four.’ Then he spoke the verse: ‘The four dharmas (teachings) that are expounded, intensely ignite the bodhicitta (mind of enlightenment); If wisdom is intensely ignited, then afflictions can be stopped. Power and thorough understanding, thus diligently advance; Abiding and submitting to these, adorn without懈怠(xie dai, laziness). This does not lose the fundamental vow, well abiding in the power of the roots; Body and mind without weariness, diligently advance seeking the real body. Abiding in such an intense state, increasing the bodhicitta (mind of enlightenment); His wisdom is like this, like the sun and moon increasing.’ ‘Good man! A Bodhisattva has four qualities, encouraging the bodhicitta (mind of enlightenment). What are the four? Praising and extolling the bodhicitta (mind of enlightenment) in the assembly; causing others to understand the bodhicitta (mind of enlightenment); being good at receiving teachings, following teachers, and generating a pure mind; all afflictions cannot be free. These are the four.’ Then he spoke the verse: ‘Guiding and proclaiming the bodhicitta (mind of enlightenment), first abide in this as the root; When attaining all-knowing wisdom, this is called the one who knows the cause. This is the mind of all-knowing wisdom, pure and constantly illuminating; Constantly abiding in it, revered by the world. Constantly speaking gentle words, quickly receiving teachings; Consulting all teachers, for the mind that surpasses all-knowing wisdom. The nature is always pure, guarding the bodhicitta (mind of enlightenment); Pure and white, free from afflictions, most supreme and not contradictory.’ ‘Good man! A Bodhisattva has four qualities, revealing the bodhicitta (mind of enlightenment). What are the four? This is where I abide; after abiding here, revealing and explaining; knowing that this mind has --------------------------------------------------------------------------------
Chinese
无量德、亦为他说如是之事。是为四。”而说颂曰： “善住于所住， 菩萨住是已； 称扬如是法， 菩提之妙心。 道心德无量， 发及称扬等； 称扬已便行， 称扬者所得。 “善男子！菩萨有四法，教修菩提心。何等四？谓不粗穬、言说柔软、无有粗涩、颜色和悦。是为四。”而说偈言： “柔软解说义， 常无有粗穬； 和颜住是法， 彼教菩提心。 “善男子！菩萨有四法，菩提之心善根为首。何等四？成满相好开门大施、修净佛土行种种施、净于智慧常伏憍慢、满足智慧修集多闻。是名为四。”而说颂曰： “常开门大施， 彼到相好岸； 善好种种施， 斯当有净土。 常无有憍慢， 恒求集佛智； 集闻无满足， 斯有利智慧。 如是胜妙相， 方便起道根； 是巧心所转， 集先诸功德。 “善男子！菩萨有四法常喜乐。何等四？喜乐见佛。见余菩萨胜精进者生于喜乐，作如是言：‘我当何时满足受记？’受于无上菩提道记：‘我当何时诸众生前作诸佛事？’于佛智慧生喜乐心。是为四。”而说颂曰： “我当何时现见佛？ 彼生喜乐欲见佛； 见余菩萨胜进者， 生喜欲修是精进。 我当何时满德聚？ 现代汉语译本 ‘无量德（immeasurable virtues），也为他人宣说这样的事。’这是第四种。 并以偈颂说： ‘善于安住于所安住之处，菩萨安住于此之后； 称扬这样的佛法，菩提（bodhi，觉悟）的微妙之心。 道心（mind of the path）的功德无量，发起和称扬等等； 称扬之后便去实行，称扬者所能得到的。 ‘善男子！菩萨有四种法，教导修习菩提心（bodhicitta，觉悟之心）。哪四种？就是不粗暴乖戾、言语柔和、没有粗俗涩滞、容颜和蔼喜悦。’这是四种。 并以偈颂说： ‘柔和地解说义理，常常没有粗暴乖戾； 和蔼喜悦地安住于此法，他们教导菩提心（bodhicitta，觉悟之心）。’ ‘善男子！菩萨有四种法，以菩提之心（bodhicitta，觉悟之心）的善根为首要。哪四种？成就圆满相好（marks and excellences），开启布施之门广行大施；修净佛土（Buddha-field），实行种种布施；清净智慧，常常降伏骄慢；满足智慧，修习广博的学问。’这称为四种。 并以偈颂说： ‘常常开启布施之门广行大施，他们到达相好（marks and excellences）的彼岸； 美好地实行种种布施，这将会拥有清净的佛土（Buddha-field）。 常常没有骄慢之心，恒常寻求积聚佛的智慧； 积聚学问没有满足的时候，这会有利于智慧的增长。 像这样殊胜美妙的相，方便地生起道之根本； 这是巧妙的心所转变，积聚先前的各种功德。 ‘善男子！菩萨有四种法常常欢喜快乐。哪四种？欢喜快乐地见到佛。见到其他菩萨胜过自己精进修行，生起欢喜快乐，这样想：‘我应当什么时候圆满得到授记？’接受无上菩提道（anuttara-samyak-sambodhi，无上正等正觉）的授记：‘我应当什么时候在一切众生面前做诸佛的事业？’对于佛的智慧生起欢喜快乐的心。’这是四种。 并以偈颂说： ‘我应当什么时候亲眼见到佛？他们生起欢喜快乐想要见到佛； 见到其他菩萨胜过自己精进修行，生起欢喜想要修习这种精进。 我应当什么时候圆满功德聚集？’
English
English version ‘Immeasurable virtues (amita-guna), and also speaks of such things to others.’ This is the fourth. And speaks in verse: ‘Well abiding in what is abided, the Bodhisattva abides thus; Extolling such Dharma, the wondrous mind of Bodhi (bodhi, enlightenment). The merit of the mind of the path (marga-citta) is immeasurable, arising and extolling, etc.; Having extolled, then acts, what is obtained by the extoller. ‘Good man! The Bodhisattva has four dharmas, teaching the cultivation of the mind of Bodhi (bodhicitta, mind of enlightenment). What are the four? Namely, not being coarse and rough, speech being gentle, without coarseness and astringency, countenance being harmonious and joyful.’ These are the four. And speaks in verse: ‘Gently explaining the meaning, constantly without coarseness and roughness; Abiding in this Dharma with a harmonious countenance, they teach the mind of Bodhi (bodhicitta, mind of enlightenment).’ ‘Good man! The Bodhisattva has four dharmas, with the root of goodness of the mind of Bodhi (bodhicitta, mind of enlightenment) as the foremost. What are the four? Accomplishing and fulfilling the marks and excellences (lakshana-vyanjana), opening the door of great giving and practicing great generosity; cultivating pure Buddha-fields (Buddha-kshetra), practicing various kinds of giving; purifying wisdom, constantly subduing pride; fulfilling wisdom, cultivating extensive learning.’ These are called the four. And speaks in verse: ‘Constantly opening the door of great giving, they reach the shore of marks and excellences (lakshana-vyanjana); Well practicing various kinds of giving, this will have a pure Buddha-field (Buddha-kshetra). Constantly without pride, constantly seeking to accumulate the wisdom of the Buddha; Accumulating learning without satisfaction, this will benefit the increase of wisdom. Such excellent and wondrous marks, expediently arising the root of the path; This is the transformation of the skillful mind, accumulating previous merits. ‘Good man! The Bodhisattva has four dharmas that are constantly joyful. What are the four? Joyfully seeing the Buddha. Seeing other Bodhisattvas who are more diligent in their practice than oneself, giving rise to joy, thinking thus: ‘When shall I fully receive the prediction?’ Receiving the prediction of unsurpassed Bodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment): ‘When shall I perform the deeds of the Buddhas before all beings?’ Giving rise to a joyful mind towards the wisdom of the Buddha.’ These are the four. And speaks in verse: ‘When shall I directly see the Buddha? They give rise to joy and desire to see the Buddha; Seeing other Bodhisattvas who are more diligent in their practice than oneself, giving rise to joy and desire to cultivate this diligence. When shall I fulfill the accumulation of merits?’ -------------------------------------------------------------------------------- 得授胜记证菩提； 胜智某方作法王， 菩萨常生是喜欲。 我何时世作佛事？ 得神通智到彼岸； 名闻普遍十方供， 菩萨常生此喜欲。
Chinese
“善男子！菩萨有四法不喜。何等四？不喜称誉不实功德得诸利养；不喜得诸释梵护世人天富乐；不喜一切声闻、缘觉；不喜一切外道所得胜供养事。是为四法不喜。”而说颂曰： “不喜名称大利养， 于身命财亦如是！ 不喜释梵及护世， 是诸邪有悉无常。 不喜声闻及缘觉， 唯除起何胜乘心； 不喜世禅及外道， 不喜身见及边见。 “善男子！菩萨有四法，护一切智心。何等四？如说如住、如作而说、于诸众生其心平等、生极欲心谓于善法。是为四。”而说颂曰： “如说如住如作说， 等心众生极欲道； 善住于是四胜法， 常护道心不忘失。 “善男子！菩萨有四法，是所应作。何等四？修集多闻、思念多闻、说于所闻、不退寂静。是为四。”而说颂曰： “斯常勤集于未闻， 是常修念思多闻； 是常勤说于多闻， 是常勤修为得禅。 “善男子！菩萨有二法，定一切智心而行布施。何等二？专意念定；舍，不望果报。是为二。”而说颂曰： “以欢喜心而施与， 施已生喜不 现代汉语译本： 得蒙授记，证得无上菩提（Bodhī，觉悟）。 凭借殊胜智慧，在某一方世界成为法王，菩萨常怀此喜悦与愿望。 我何时才能在世间行佛事？获得神通智慧，到达彼岸？ 名声传遍十方，接受供养，菩萨常怀此喜悦与愿望。 ‘善男子！菩萨有四种不喜。哪四种呢？不喜因不实的功德而获得称赞与利益供养；不喜获得诸如释天（Śakra，帝释天）、梵天（Brahmā，大梵天）和护世四天王（Lokapāla）等人天之富乐；不喜一切声闻（Śrāvaka，阿罗汉）和缘觉（Pratyekabuddha，辟支佛）；不喜一切外道所得的殊胜供养之事。这就是四种不喜。’ 于是以偈颂说道： ‘不喜虚名大利养，对于身命资财也同样如此！ 不喜释天、梵天及护世四天王，这些邪见之有都是无常的。 不喜声闻和缘觉，除非他们发起殊胜的大乘之心； 不喜世间禅定以及外道，不喜身见（Satkāya-dṛṣṭi，我见）和边见（Antagrahadṛṣṭi，断常二见）。’ ‘善男子！菩萨有四种法，守护一切智之心。哪四种呢？如所说而行持、如所行而宣说、对于一切众生其心平等、生起极大的愿望，即对于善法。这就是四种。’ 于是以偈颂说道： ‘如所说而行持，如所行而宣说，以平等心对待众生，对正道生起极大愿望； 善于安住这四种殊胜之法，常能守护菩提之心而不忘失。’ ‘善男子！菩萨有四种法，是应当修作的。哪四种呢？修集广博的学识、思念所听闻的教法、宣说所听闻的教法、不退失寂静禅定。这就是四种。’ 于是以偈颂说道： ‘菩萨常勤奋修集未曾听闻的教法，常修习忆念所听闻的教法； 菩萨常勤奋宣说所听闻的教法，常勤奋修习禅定以证得解脱。’ ‘善男子！菩萨有两种法，能坚定一切智之心而行布施。哪两种呢？专心致志地忆念禅定；布施时，不期望果报。这就是两种。’ 于是以偈颂说道： ‘以欢喜之心而施与，施舍之后心生欢喜，不