Chinese
“善男子！菩萨有四法，解知无我。何等四？而是菩萨作如是念：‘诸众生界我当悉知是等心行。’‘诸众生界我当悉知是等诸根而为说法。’‘诸众生界我当除断一切烦恼而为说法，无量佛智我等觉了，实非我身能觉此法，亦非我心。’‘我诸善根能觉此法，无有我者名为菩萨！’是为四。”而说颂曰： “众生界诸心， 所行叵思议； 烦恼妄分别， 妄想生是非。 佛智亦如是， 无量叵思议； 非我之所能， 解了于佛智。 诸结使相违， 无色不可见； 我应悉除断， 显示解脱道。 “善男子！菩萨有四法，无有怯弱。何等四？愿诸善根、修方便慧、修信进念力、信无上道。是为四。”而说颂曰： “善喜悦充润， 慧方便众香； 信精进念力， 斯有解脱道。 如是四慧法， 持法无有厌； 为厌倦者依， 亦为世作救。 大方广如来秘密藏经卷上 大正藏第 17 册 No. 0821 大方广如来秘密藏经 大方广如来秘密藏经卷下 失译人名附三秦录 “善男子！菩萨有四障法，应当觉知。何等四？毁谤正法、秘吝惜法、怀增上慢、修无色定。是为四。”而 现代汉语译本 亦如风和火一样。 造作与不造作是相同的，不得道的人不会退转。 ‘善男子！菩萨有四种法，可以了解并认知无我（anatman）。是哪四种呢？就是菩萨这样思念：‘对于一切众生界，我应当完全了解他们的心念和行为。’‘对于一切众生界，我应当完全了解他们的根器，然后为他们说法。’‘对于一切众生界，我应当断除他们的一切烦恼，然后为他们说法，使他们觉悟无量的佛智，实际上不是我的身体能够觉悟此法，也不是我的心能够觉悟此法。’‘我的诸种善根能够觉悟此法，没有我（atman）的存在，这才能被称为菩萨！’这就是四种法。’于是说了颂： ‘众生界的心念，他们的行为难以思议；烦恼是虚妄的分别，虚妄的念头产生是非。佛的智慧也是这样，无量无边难以思议；不是我所能做到的，去了解佛的智慧。诸种烦恼的束缚相互违背，没有颜色也无法看见；我应当全部断除，显示解脱的道路。’ ‘善男子！菩萨有四种法，不会有怯弱。是哪四种呢？愿力生出诸种善根、修习方便智慧、修习信心精进的念力、相信无上的佛道。这就是四种法。’于是说了颂： ‘善的喜悦充满滋润，智慧和方便如同众多的香；信心、精进和念力，这些都有解脱的道路。像这样的四种智慧之法，持有佛法不会厌倦；为厌倦的人提供依靠，也为世间作救护。’ 《大方广如来秘密藏经》卷上 大正藏第 17 册 No. 0821 《大方广如来秘密藏经》 《大方广如来秘密藏经》卷下 失译人名附三秦录 ‘善男子！菩萨有四种障碍之法，应当觉知。是哪四种呢？毁谤正法、吝惜佛法不肯传授、怀有增上慢、修习无色定。这就是四种法。’
English
English version It is also like wind and fire. Action and non-action are the same; those who have not attained the Way will not regress. ‘Good man! The Bodhisattva has four dharmas by which he understands and knows no-self (anatman). What are the four? It is that the Bodhisattva thinks thus: “Regarding all realms of sentient beings, I shall fully understand their thoughts and actions.” “Regarding all realms of sentient beings, I shall fully understand their faculties and then preach the Dharma to them.” “Regarding all realms of sentient beings, I shall cut off all their afflictions and then preach the Dharma to them, so that they awaken to immeasurable Buddha wisdom; in reality, it is not my body that can awaken to this Dharma, nor is it my mind that can awaken to this Dharma.” “My various roots of goodness can awaken to this Dharma; there is no self (atman), and this is what is called a Bodhisattva!” These are the four dharmas.’ Then he spoke the verse: ‘The minds of sentient beings, their actions are inconceivable; afflictions are false discriminations, and false thoughts generate right and wrong. The wisdom of the Buddha is also like this, immeasurable and inconceivable; it is not something I can do, to understand the wisdom of the Buddha. The bonds of afflictions contradict each other, without color and invisible; I should completely cut them off, revealing the path of liberation.’ ‘Good man! The Bodhisattva has four dharmas, without timidity. What are the four? The power of vows generating various roots of goodness, cultivating skillful wisdom, cultivating the power of faith, diligence, and mindfulness, and believing in the unsurpassed Buddha Way. These are the four dharmas.’ Then he spoke the verse: ‘Good joy fills and nourishes, wisdom and skillful means are like many fragrances; faith, diligence, and mindfulness, these all have the path of liberation. Such are the four wisdom dharmas, holding the Dharma without weariness; providing reliance for those who are weary, and also acting as a savior for the world.’ The Secret Treasury Sutra of the Great and Vast Buddha Taisho Tripitaka Volume 17 No. 0821 The Secret Treasury Sutra of the Great and Vast Buddha The Secret Treasury Sutra of the Great and Vast Buddha, Volume Two Name of the translator lost, appended to the Records of the Three Qin ‘Good man! The Bodhisattva has four obstructing dharmas that should be known. What are the four? Slandering the True Dharma, being stingy with the Dharma and unwilling to transmit it, harboring arrogance, and cultivating formless samadhi. These are the four dharmas.’ -------------------------------------------------------------------------------- 说颂曰： “菩提心有四， 说示名障碍； 菩萨应觉知， 应数数远离。 毁谤于正法， 多闻怀吝惜； 增上慢贡高， 不善起禅定。 是故护正法， 闻已广流布； 舍慢无贡高， 远离不禅定。
Chinese
“善男子！菩萨有四法，所造速疾。何等四？所作以智不以憍慢；所有善根回向菩提不趣下乘；一切诸趣不生染着，若生染着一向专为化于众生；昼夜三时常修三分，灭过恶业、未来不造。是为四。”而说颂曰： “所造以智不以慢， 回善上道非下乘； 慧者不信于诸有， 发心为利诸众生。 昼日三时夜亦尔！ 三分悔过灭先恶； 不造众恶集诸善， 慧者如是集善业。 “善男子！菩萨有四法极好。何等四？不自称举、不轻于他、远离诸恶、舍除诸慢。是为四。”而说颂曰： “不自称举不轻他， 所造诸恶悔不作； 不生憍慢及慢慢， 其心端直修善行。 “善男子！菩萨有二法，端直速疾。何等二？若有所问如实而答、先所见事无所覆藏。是为二。”而说颂曰： “如问而演说， 不藏先所见； 宁舍于身命， 终不说妄语。 正直于是法， 是为贤善根； 彼得于质直， 疾觉胜菩提。 “善男子！菩萨有 现代汉语译本： 总结性的偈语说： ‘菩提心（bodhicitta，觉悟之心）有四种障碍， 宣说和指示这些障碍的名称； 菩萨（bodhisattva，立志成佛的修行者）应当觉察， 应当时时远离它们。 毁谤正确的佛法（dharma）， 对所学知识怀有吝啬之心； 生起增上慢，贡高自大， 不善巧地进入禅定。 因此要守护正确的佛法， 听闻后广泛传播； 舍弃傲慢，没有贡高自大， 远离不善巧的禅定。’ ‘善男子！菩萨有四种行为，能迅速成就功德。是哪四种？所作所为凭借智慧而不是骄慢；所有的善根回向菩提（bodhi，觉悟），不趋向小乘（Hinayana，声闻、缘觉的果位）；对于一切轮回的趣向不生起染着，如果生起染着，也一心一意地为了教化众生；日夜三个时段经常修习三种反省，灭除过去的恶业，未来不再造作。这就是四种行为。’ 于是说了偈语： ‘所作所为凭借智慧而不是骄慢， 回向善根于至上的菩提之道，而不是小乘； 有智慧的人不执着于轮回中的存在， 发起菩提心是为了利益一切众生。 白天三个时段，夜晚也是这样！ 用三分之一的时间忏悔过错，灭除先前的恶业； 不造作各种恶业，积聚各种善行， 有智慧的人就这样积累善业。’ ‘善男子！菩萨有四种极好的品德。是哪四种？不自我夸耀，不轻视他人，远离各种恶行，舍弃各种傲慢。这就是四种品德。’ 于是说了偈语： ‘不自我夸耀，不轻视他人， 对于所造作的各种恶行，忏悔并且不再犯； 不生起憍慢以及慢慢（mana-mana，更细微的傲慢）， 内心端正正直，修习善行。’ ‘善男子！菩萨有两种行为，能使修行端正迅速。是哪两种？如果有人提问，就如实回答；对于先前所见的事情，没有丝毫隐瞒。这就是两种行为。’ 于是说了偈语： ‘如实地回答所提出的问题， 不隐瞒先前所见的事情； 宁愿舍弃自己的身命， 最终也不说虚妄的言语。 正直是这种法的本质， 这是贤善的根本； 他们获得了正直的品德， 迅速觉悟殊胜的菩提。’ ‘善男子！菩萨有
English
English version: A summarizing verse says: ‘The Bodhicitta (bodhicitta, mind of enlightenment) has four obstacles, Declaring and indicating the names of these obstacles; A Bodhisattva (bodhisattva, one who aspires to become a Buddha) should be aware, And should constantly stay away from them. Slandering the correct Dharma (dharma), Harboring stinginess towards what has been learned; Arising with increased arrogance, being haughty and conceited, Unskillfully entering into meditation. Therefore, protect the correct Dharma, After hearing it, spread it widely; Abandon arrogance, without haughtiness, Stay away from unskillful meditation.’ ‘Good man! A Bodhisattva has four actions that lead to swift accomplishment. What are the four? Acting with wisdom and not with arrogance; dedicating all roots of goodness to Bodhi (bodhi, enlightenment), not inclining towards the Lower Vehicle (Hinayana, the attainment of a Shravaka or Pratyekabuddha); not generating attachment to any of the realms of rebirth, and if attachment arises, focusing solely on transforming sentient beings; constantly practicing threefold reflection during the three periods of the day and night, extinguishing past evil deeds, and not creating future ones. These are the four.’ Then he spoke a verse: ‘Acting with wisdom and not with arrogance, Dedicating goodness to the supreme path of Bodhi, not to the Lower Vehicle; The wise do not believe in the existences of samsara, Generating the mind of enlightenment to benefit all sentient beings. Three times during the day, and likewise at night! Using one-third of the time to repent for faults, extinguishing previous evil deeds; Not creating various evil deeds, accumulating various good deeds, The wise thus accumulate good karma.’ ‘Good man! A Bodhisattva has four extremely good qualities. What are the four? Not praising oneself, not belittling others, staying away from all evil deeds, abandoning all arrogance. These are the four.’ Then he spoke a verse: ‘Not praising oneself, not belittling others, For all the various evil deeds committed, repenting and not committing them again; Not generating pride and mana-mana (mana-mana, more subtle arrogance), The mind being upright and honest, cultivating good deeds.’ ‘Good man! A Bodhisattva has two actions that make practice upright and swift. What are the two? If asked a question, answering truthfully; not concealing anything about what has been seen before. These are the two.’ Then he spoke a verse: ‘Answering questions truthfully, Not concealing what has been seen before; Rather give up one's life, Than ever speak a false word. Uprightness is the essence of this Dharma, This is the root of virtue and goodness; They obtain the quality of uprightness, Swiftly awakening to supreme Bodhi.’ ‘Good man! A Bodhisattva has --------------------------------------------------------------------------------
Chinese
二法，无有谄伪。何等二？虽多获利不欲叹德、不得利养不自称举。是为二。”而说颂曰： “虽多获利养， 不叹示己德； 大智所不欲， 是不谄者得。 设不得利养， 此是我本业； 不欲他有过， 勿令彼业熟。 “善男子！菩萨有二法，不望他报。何等二？我应当利一切众生，非诸众生而利于我；我当觉知而为菩提。是为二。”而说颂曰： “我应利众生， 我荷担彼等； 我求无为道， 不观望他报。 我不求有为， 我求无为道； 我摄护世间， 不望报得道。 “善男子！菩萨有二法，作于不作。何等二？不知恩者而常供给、于知恩者作于重任。是为二。”而说颂曰： “不知恩众生， 于彼不望报； 诸阴、界、入等， 皆为作菩提。 “善男子！菩萨有二法，是所应处。何等二？常值诸佛、亦常值遇菩萨乘者。是为二。”而说颂曰： “二种所应处， 是处增名称； 得值诸如来， 菩萨所识知。 “善男子！菩萨有二法所不应修。何等二？不与愿行声闻乘者而共同止；不惊畏诸有，独处宴默。是为二。”而说颂曰： “不与修行者， 而共同止住； 不惊畏诸趣， 依止宴寂处。 “善男子！是名 现代汉语译本： ‘有两种法，没有谄媚虚伪。是哪两种？即使获得很多利益也不想赞叹自己的功德，没有获得利益供养也不自我夸耀。这就是两种。’于是说了颂： ‘即使获得很多利益供养，也不赞叹显示自己的功德；这是大智慧的人所不想要的，是不谄媚的人才能得到的。 即使没有获得利益供养，这都是我本应承受的业报；不希望他人有过错，不要让他们的恶业成熟。’ ‘善男子！菩萨有两种法，不期望他人回报。是哪两种？我应当利益一切众生，而不是众生来利益我；我应当觉悟而成就菩提（觉悟）。这就是两种。’于是说了颂： ‘我应当利益众生，我承担他们的苦难；我寻求无为之道，不观望他人的回报。 我不寻求有为之法，我寻求无为之道；我摄护世间，不期望回报而得道。’ ‘善男子！菩萨有两种法，关于作为和不作为。是哪两种？对于不知恩的人常常给予供给，对于知恩的人委以重任。这就是两种。’于是说了颂： ‘对于不知恩的众生，不期望他们的回报；诸阴（五蕴）、界（十八界）、入（十二入）等，都为了成就菩提。’ ‘善男子！菩萨有两种法，是应当前往的地方。是哪两种？常常遇到诸佛（一切诸佛），也常常遇到修菩萨乘的人。这就是两种。’于是说了颂： ‘两种应当前往的地方，是能增长名声的地方；能够遇到诸如来（佛的称号之一），是菩萨所认识和了解的。’ ‘善男子！菩萨有两种法是不应当修习的。是哪两种？不与追求声闻乘（小乘）的人共同居住；不惊慌畏惧诸有（三有），独自一人在安静的地方。这就是两种。’于是说了颂： ‘不与修行者共同居住；不惊慌畏惧诸趣（六道），依止安静寂寞的地方。 ‘善男子！这就是’
English
English version: ‘There are two dharmas, without flattery or falsehood. What are the two? Even if one obtains much profit, one does not desire to praise one's own virtues; if one does not obtain profit and offerings, one does not boast of oneself. These are the two.’ Then he spoke in verse: ‘Even if one obtains much profit and offerings, one does not praise and display one's own virtues; this is what great wisdom does not desire, and it is what the unflattering obtain. Even if one does not obtain profit and offerings, this is my original karma; one does not desire others to have faults, and one should not let their karma ripen.’ ‘Good man! A Bodhisattva has two dharmas, not expecting repayment from others. What are the two? I should benefit all sentient beings, not that sentient beings benefit me; I should awaken and achieve Bodhi (enlightenment). These are the two.’ Then he spoke in verse: ‘I should benefit sentient beings, I bear their burdens; I seek the unconditioned path, not looking for repayment from others. I do not seek conditioned dharmas, I seek the unconditioned path; I protect the world, not expecting repayment to attain the path.’ ‘Good man! A Bodhisattva has two dharmas, regarding what to do and what not to do. What are the two? Constantly providing for those who are ungrateful, and entrusting important tasks to those who are grateful. These are the two.’ Then he spoke in verse: ‘For ungrateful sentient beings, one does not expect repayment from them; the skandhas (five aggregates), realms (eighteen realms), and entrances (twelve entrances), all serve to achieve Bodhi.’ ‘Good man! A Bodhisattva has two dharmas, places where one should go. What are the two? Constantly encountering all Buddhas (all Buddhas), and also constantly encountering those who practice the Bodhisattva vehicle. These are the two.’ Then he spoke in verse: ‘Two kinds of places where one should go, are places that increase fame; being able to encounter all Tathagatas (one of the Buddha's titles), is what Bodhisattvas recognize and understand.’ ‘Good man! A Bodhisattva has two dharmas that should not be cultivated. What are the two? Not dwelling together with those who seek the Shravaka vehicle (Hinayana); not being alarmed and afraid of the three realms (three realms of existence), dwelling alone in quiet places. These are the two.’ Then he spoke in verse: ‘Not dwelling together with practitioners; not being alarmed and afraid of the six realms (six paths of reincarnation), relying on quiet and solitary places. ‘Good man! This is called’ --------------------------------------------------------------------------------