Chinese
大正藏第 26 册 No. 1526 宝髻经四法忧波提舍 No. 1526 宝髻经四法忧波提舍翻译之记 宝髻经者，是大集中之一集也。其宗四法，玄深奥密，天亲菩萨略开其门，是故名为忧波提舍。圣自在力行之，彼古时人，处会出于此。今兴和三年岁次辛酉九月朔旦庚午之日，乌苌国人刹利王种三藏法师毗目智仙，中天竺国婆罗门人，瞿昙流支，护法大士魏骠骑大将军，开府仪同三司御史中尉勃海高仲密，爱法之人沙门昙林，道俗相假于邺城内金华寺译四千九百九十九字。 宝髻经四法忧波提舍一卷 天亲菩萨造 元魏乌苌国三藏毗目智仙译 如是我闻：一时婆伽婆住王舍城耆阇崛山中，与大比丘僧大菩萨众俱。尔时世尊告宝髻菩萨言：善男子！菩萨四种发起精进不离布施。何等为四？一者满足一切众生发起精进；二者满足一切佛法发起精进；三者究竟相随形好发起精进；四者清净佛之世界发起精进。如是四种发起精进，乃至尽此修多罗说。 如是菩萨四种正法，大乘经摄诸菩萨行证明说。此今解释。以何义故，彼不可量无垢精勤不动最胜坚固精进大力具足？如是世尊而说此经。偈言： “世尊牟尼王， 不可量精进， 无垢勤不动， 现代汉语译本 《宝髻经四法忧波提舍翻译之记》 《宝髻经》是大集部中的一个部分。它主要阐述四法，内容玄妙深奥。天亲（Vasubandhu）菩萨略微开启了其中的门径，因此被称为《忧波提舍》（Upadesha，论书）。圣自在力（可能是指一位译者或赞助人）实践了它，古代的人们在集会中也提到了它。现在是兴和三年，岁在辛酉年九月初一庚午日，乌苌国（Udyana）的刹帝利（Kshatriya）王族出身的三藏法师毗目智仙（Vimokshasena），中天竺国（Central India）婆罗门（Brahmin）出身的瞿昙流支（Gautama Prajna），护法大士、魏骠骑大将军、开府仪同三司御史中尉勃海高仲密，以及喜爱佛法的沙门昙林，在邺城内的金华寺共同翻译了这部四千九百九十九字的经典。 《宝髻经四法忧波提舍》一卷 天亲（Vasubandhu）菩萨造 元魏乌苌国三藏毗目智仙（Vimokshasena）译 如是我闻：一时，婆伽婆（Bhagavan，世尊）住在王舍城（Rajagriha）的耆阇崛山（Grdhrakuta）中，与众多大比丘僧（Bhikshu Sangha）和大菩萨（Mahabodhisattva）众在一起。当时，世尊告诉宝髻（Ratnakuta）菩萨说：‘善男子！菩萨有四种发起精进，且不离布施（Dana）。哪四种呢？一是满足一切众生的愿望而发起精进；二是为圆满一切佛法（Buddha-Dharma）而发起精进；三是为究竟成就相随形好（Lakshana-anuvyanjana）而发起精进；四是为清净佛之世界（Buddha-kshetra）而发起精进。’这四种发起精进，乃至尽此修多罗（Sutra，经）所说。 如是菩萨的四种正法，大乘经（Mahayana Sutra）摄取诸菩萨行，并加以证明和说明。现在对此进行解释。以何种意义，说明它是不可衡量、无垢、精勤不动、最胜、坚固、精进大力具足的呢？世尊因此而说了这部经。偈颂说： ‘世尊牟尼王（Muni-raja，圣者之王），不可量精进， 无垢勤不动，'
English
English version A Record of the Translation of the Ratnakuta Sutra's Four Dharmas Upadesha The Ratnakuta Sutra is a part of the Mahasamgraha. It mainly elucidates the four dharmas, and its content is profound and mysterious. Bodhisattva Vasubandhu slightly opened the door to it, hence it is called Upadesha (treatise). Holy Self-Mastery (possibly referring to a translator or sponsor) practiced it, and ancient people also mentioned it in gatherings. Now, in the third year of Xinghe, the year of Xinyou, on the Gengwu day of the first day of the ninth month, the Tripitaka Master Vimokshasena from the Kshatriya royal family of Udyana, Gautama Prajna, a Brahmin from Central India, the Dharma-protecting great man, General of the Cavalry of Wei, Gao Zhongmi of Bohai, who held the same rank as the Three Dukes and was the Censor-in-chief, and the Shramana Tanlin, who loved the Dharma, jointly translated this scripture of four thousand nine hundred and ninety-nine words at Jinhua Temple in Yecheng. Ratnakuta Sutra's Four Dharmas Upadesha, one volume Composed by Bodhisattva Vasubandhu Translated by Tripitaka Master Vimokshasena of Udyana during the Yuan Wei Dynasty Thus have I heard: At one time, the Bhagavan (World-Honored One) was dwelling in Mount Grdhrakuta in Rajagriha, together with a large assembly of Bhikshu Sangha (monk community) and Mahabodhisattvas (great Bodhisattvas). At that time, the World-Honored One said to Bodhisattva Ratnakuta: 'Good man! Bodhisattvas have four kinds of initiating diligence that are inseparable from Dana (giving). What are the four? First, initiating diligence to fulfill the wishes of all sentient beings; second, initiating diligence to perfect all Buddha-Dharma; third, initiating diligence to ultimately achieve the Lakshana-anuvyanjana (major and minor marks of excellence); fourth, initiating diligence to purify the Buddha-kshetra (Buddha-field).' These four kinds of initiating diligence, even to the extent described in this Sutra. Thus, the four correct dharmas of Bodhisattvas are collected by the Mahayana Sutras, and their practices are proven and explained. Now, we will explain this. In what sense is it said to be immeasurable, immaculate, diligently unmoving, most excellent, firm, and endowed with great power of diligence? Therefore, the World-Honored One spoke this Sutra. The verse says: 'The World-Honored Muni-raja (Sage-king), immeasurable diligence, Immaculate, diligently unmoving,' -------------------------------------------------------------------------------- 最胜精进力。 说此修多罗， 为何所饶益？”
Chinese
又复何义名为世尊？何所饶益在王舍城？以何义故世尊告彼宝髻菩萨？何故菩萨名为宝髻？彼善男子菩萨四种发起精进不离布施，如是菩萨是何种姓？此义须释。何故发起四种精进不多不少？何者布施？几种布施满足众生发起精进？此应解释。何者众生为有为无？众生若有，一切诸法离众生说，云何可避？众生若无，而言满足一切众生则不相应。菩萨布施为当满足一切众生、为不满足？若皆满足，何因缘故一切众生不觉不知？如世尊说彼言“龙王！若我四法已取众生，彼诸众生一切皆应知我说法”。若不满足，自违所说修多罗言。 若说满足，一切佛法发起精进，彼说何者名为佛法？又复云何菩萨布施如是满足一切佛法，何须更说六波罗蜜？若彼布施如是满足，是则无有五波罗蜜；若有六者，自违所说修多罗言。 若说究竟相随形好，发起精进相随形好，此义须说何者相好？又复此义世尊已说，若世尊说究竟相好，发起精进尸波罗蜜。佛如是说，若有菩萨悕望欲得相随形好而布施者，当知彼是取着菩萨。以何义故？此中随说尸波罗蜜，彼处则遮如是因缘。此义须说。 若说清净佛之世界发起精进，诸佛世界几种清净、几种不净？此义 现代汉语译本 ‘最胜精进力， 说此修多罗（Sutra，经）， 为何所饶益？’ ‘又复何义名为世尊（Bhagavan，佛的称号之一）？何所饶益在王舍城（Rajagrha，古印度城市）？以何义故世尊告彼宝髻菩萨（Ratnakuta Bodhisattva）？何故菩萨名为宝髻？彼善男子菩萨四种发起精进不离布施（Dana，给予），如是菩萨是何种姓？此义须释。何故发起四种精进不多不少？何者布施？几种布施满足众生发起精进？此应解释。何者众生为有为无？众生若有，一切诸法离众生说，云何可避？众生若无，而言满足一切众生则不相应。菩萨布施为当满足一切众生、为不满足？若皆满足，何因缘故一切众生不觉不知？如世尊说彼言“龙王（Nagaraja）！若我四法已取众生，彼诸众生一切皆应知我说法”。若不满足，自违所说修多罗言。 若说满足，一切佛法发起精进，彼说何者名为佛法？又复云何菩萨布施如是满足一切佛法，何须更说六波罗蜜（Paramita，到达彼岸）？若彼布施如是满足，是则无有五波罗蜜；若有六者，自违所说修多罗言。 若说究竟相随形好，发起精进相随形好，此义须说何者相好？又复此义世尊已说，若世尊说究竟相好，发起精进尸波罗蜜（Sila Paramita，持戒波罗蜜）。佛如是说，若有菩萨悕望欲得相随形好而布施者，当知彼是取着菩萨。以何义故？此中随说尸波罗蜜，彼处则遮如是因缘。此义须说。 若说清净佛之世界发起精进，诸佛世界几种清净、几种不净？此义’
English
English version 'With the most supreme effort. Speaking of this Sutra (Sutra), what benefit does it provide?' 'Furthermore, what is the meaning of being called Bhagavan (Bhagavan, one of the titles of the Buddha)? What benefit is there in Rajagrha (Rajagrha, an ancient Indian city)? For what reason did the Bhagavan tell that Ratnakuta Bodhisattva (Ratnakuta Bodhisattva)? Why is the Bodhisattva called Ratnakuta? That good man, the Bodhisattva, initiates four kinds of effort inseparable from giving (Dana), what is the lineage of such a Bodhisattva? This meaning needs to be explained. Why initiate four kinds of effort, no more, no less? What is giving? How many kinds of giving satisfy sentient beings to initiate effort? This should be explained. Are sentient beings existent or nonexistent? If sentient beings are existent, all dharmas are spoken apart from sentient beings, how can this be avoided? If sentient beings are nonexistent, then saying that one satisfies all sentient beings is inconsistent. Does the Bodhisattva's giving satisfy all sentient beings, or not satisfy them? If all are satisfied, for what reason do all sentient beings not perceive or know? As the Bhagavan said, "Dragon King (Nagaraja)! If I have taken sentient beings with these four dharmas, all those sentient beings should know that I am speaking the Dharma." If they are not satisfied, it contradicts the words of the Sutra. If it is said that one satisfies all Buddha-dharmas by initiating effort, then what is called Buddha-dharma? Furthermore, how does the Bodhisattva's giving satisfy all Buddha-dharmas in this way, why is it necessary to speak of the six Paramitas (Paramita, reaching the other shore)? If that giving is so satisfying, then there are no five Paramitas; if there are six, it contradicts the words of the Sutra. If it is said that ultimately the marks and characteristics follow, initiating effort, the marks and characteristics follow, this meaning needs to be explained, what are the marks and characteristics? Furthermore, this meaning has already been spoken by the Bhagavan, if the Bhagavan speaks of ultimate marks and characteristics, initiating effort, Sila Paramita (Sila Paramita, the perfection of morality). The Buddha said thus, if there is a Bodhisattva who hopes to obtain marks and characteristics by giving, know that he is an attached Bodhisattva. For what reason? Here, Sila Paramita is spoken of, there, such a cause is obstructed. This meaning needs to be explained. If it is said that one initiates effort in a pure Buddha-world, how many kinds of pure and impure Buddha-worlds are there? This meaning’ --------------------------------------------------------------------------------
Chinese
须说。又此世尊释迦牟尼佛之世界，为是清净、为不清净？若皆清净，违《阿弥陀庄严经》说。于彼经中如来说言“我今出于五浊恶世，阿耨多罗三藐三菩提觉”。若不清净，何故此说菩萨四种发起精进不离布施？此义须说。以要言之，何者满足一切众生发起精进如是，乃至何者清净佛之世界发起精进，世尊已说？此皆是难。 如是第一无垢清净胜修多罗，如所问难，彼义今说。此所说法，其义云何？以何义故？彼无障碍不可称量，离垢胜慧不可思议，胜身口意第一，天人阿修罗众之所供养，寂静胜行不可思议，无等等光已说。此经偈言： “无碍广无量， 胜慧三界上， 身不可思议， 口意亦如是。 天人阿修罗， 众等所供养， 何义故说此， 无上离垢行？ 正教佛已说， 寂静第一行， 有不可思议， 无等等光明。” 此义今说，为有疑者断疑饶益。于大会中有天有人，有阿修罗、若龙、夜叉、鸠槃茶等，闻佛世尊为菩萨说，饮食车乘衣服庄严、种种珍宝若马若象、修道之处园林戏处、城邑聚落多人住处，或以洲埏妻子头目手足心皮肉血骨髓上身等分以用布施。闻此说已生于疑心：菩萨几许发起精进，如是种种难行布施？如来观知彼生疑心，断彼疑故为说此经，言 现代汉语译本：须说。又此世尊释迦牟尼佛（Sakyamuni Buddha）之世界，为是清净、为不清净？若皆清净，违《阿弥陀庄严经》说。于彼经中如来说言‘我今出于五浊恶世，阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi）觉’。若不清净，何故此说菩萨四种发起精进不离布施？此义须说。以要言之，何者满足一切众生发起精进如是，乃至何者清净佛之世界发起精进，世尊已说？此皆是难。 如是第一无垢清净胜修多罗（Sutra），如所问难，彼义今说。此所说法，其义云何？以何义故？彼无障碍不可称量，离垢胜慧不可思议，胜身口意第一，天人阿修罗（Asura）众之所供养，寂静胜行不可思议，无等等光已说。此经偈言： ‘无碍广无量， 胜慧三界上， 身不可思议， 口意亦如是。 天人阿修罗， 众等所供养， 何义故说此， 无上离垢行？ 正教佛已说， 寂静第一行， 有不可思议， 无等等光明。’ 此义今说，为有疑者断疑饶益。于大会中有天有人，有阿修罗、若龙、夜叉（Yaksa）、鸠槃茶（Kumbhanda）等，闻佛世尊为菩萨说，饮食车乘衣服庄严、种种珍宝若马若象、修道之处园林戏处、城邑聚落多人住处，或以洲埏妻子头目手足心皮肉血骨髓上身等分以用布施。闻此说已生于疑心：菩萨几许发起精进，如是种种难行布施？如来观知彼生疑心，断彼疑故为说此经，言
English
English version: It must be explained. Furthermore, is the world of this World Honored One, Sakyamuni Buddha (Sakyamuni Buddha), pure or impure? If it is entirely pure, it contradicts the 'Amitabha Adornment Sutra'. In that Sutra, the Thus Come One said, 'I now emerge from the evil world of the five turbidities, awakened to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi)'. If it is not pure, why is it said here that the four kinds of diligent effort initiated by Bodhisattvas are inseparable from giving? This meaning must be explained. In short, what fulfills the diligent effort initiated by all sentient beings, and to what extent does the pure world of the Buddha initiate diligent effort, as the World Honored One has already spoken? These are all difficult questions. This first immaculate and pure supreme Sutra, according to the questions raised, its meaning will now be explained. What is the meaning of this teaching? For what reason is it that it is unobstructed, immeasurable, free from defilements, of supreme wisdom beyond comprehension, with supreme body, speech, and mind, and is the foremost offering of gods, humans, and Asuras (Asura)? The unsurpassed light of serene and supreme conduct beyond comprehension has already been spoken. The verses of this Sutra say: 'Unobstructed, vast, and immeasurable, Supreme wisdom above the three realms, The body is inconceivable, So too are speech and mind. Gods, humans, and Asuras, And all the assemblies make offerings, For what reason is this spoken, The unsurpassed conduct free from defilements? The correct teaching has been spoken by the Buddha, The serene and foremost conduct, Possessing inconceivable, Unsurpassed light.' This meaning is now explained to dispel doubts and benefit those who are doubtful. In the great assembly, there are gods and humans, Asuras, dragons, Yakshas (Yaksa), Kumbhandas (Kumbhanda), and others, who hear the World Honored Buddha speaking to the Bodhisattvas about food, drink, carriages, clothing, adornments, various treasures such as horses and elephants, places for cultivation, gardens, places for recreation, cities, villages, places where many people live, or giving away continents, lands, wives, children, heads, eyes, hands, feet, hearts, skin, flesh, blood, bones, marrow, and upper body parts as offerings. Having heard this, they give rise to doubts: To what extent do Bodhisattvas initiate diligent effort, performing such difficult acts of giving? The Thus Come One, knowing that they have given rise to doubts, speaks this Sutra to dispel their doubts, saying --------------------------------------------------------------------------------