T17n0774_大乘四法經
大正藏第 17 冊 No. 0774 大乘四法經
No. 774
大乘四法經
于闐國三藏法師實叉難陀奉 制譯
歸命大智海， 毗盧遮那佛。
如是我聞：
一時佛在舍衛國祇樹給孤獨園，與大比丘眾五百人、菩薩摩訶薩八千人俱，皆被堅固大弘誓甲，並欲、色界諸天子等無量百千，恭敬如來，聽受法要。
爾時文殊師利童子持一寶蓋，廣十由旬，覆如來上。
時有兜率陀天，名曰善勝，已於阿耨多羅三藐三菩提得不退轉，與其眷屬在此會中，白文殊師利言：「尊者！供養如來猶未足耶？」
文殊師利言：「于意云何，海納眾流有厭足不？」
天言：「不也！」
文殊師利言：「天子！大海深廣，無有涯際；萬流朝宗，嘗無盈息。菩薩摩訶薩求薩婆若，供養如來，亦復如是，未曾厭足。」
天覆請言：「供養佛時應何所為？」
文殊答言：「應以四事：一、為薩婆若；二、為度一切眾生；三、為不斷三寶種；四、為攝諸佛剎功德莊嚴。是為菩薩以四事故，供養如來。」
天覆請言：「善哉，尊者！菩薩於法常應不吝。如昔所為尸棄梵王及其眷屬演四法門菩薩之道，愿為我等一切眾會，重宣此義。」
【現代漢語翻譯】 現代漢語譯本 大正藏第 17 冊 No. 0774 大乘四法經
No. 774
大乘四法經
于闐國三藏法師實叉難陀（Śikṣānanda）奉 制譯
歸命大智海， 毗盧遮那佛（Vairocana）。
如是我聞：
一時，佛在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma），與大比丘眾五百人、菩薩摩訶薩八千人俱，他們都披著堅固的大弘誓甲，還有欲界諸天子等無量百千，恭敬如來，聽受法要。
爾時，文殊師利（Mañjuśrī）童子持一寶蓋，廣十由旬，覆如來上。
時有兜率陀天（Tuṣita）的天子，名曰善勝，已於阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）得不退轉，與其眷屬在此會中，對文殊師利說：『尊者！供養如來難道還不夠嗎？』
文殊師利說：『你認為如何，大海容納眾流會有厭足的時候嗎？』
天子說：『不會的！』
文殊師利說：『天子！大海深廣，沒有邊際；萬流朝宗，從來沒有盈滿停息的時候。菩薩摩訶薩求薩婆若（sarvajña），供養如來，也是這樣，從來沒有厭足的時候。』
天子又請問說：『供養佛時應該做什麼呢？』
文殊回答說：『應該以四件事：一、爲了薩婆若（sarvajña）；二、爲了度一切眾生；三、爲了不斷三寶種；四、爲了攝諸佛剎功德莊嚴。這就是菩薩以四件事的緣故，供養如來。』
天子又請問說：『善哉，尊者！菩薩對於法應該常常不吝嗇。就像過去尸棄（Śikhī）梵王及其眷屬演說四法門菩薩之道，希望您為我們一切眾會，重新宣說這個意義。』
【English Translation】 English version T17 No. 0774 The Great Vehicle Four Dharmas Sutra
No. 774
The Great Vehicle Four Dharmas Sutra
Translated under imperial decree by Śikṣānanda (Śikṣānanda), Tripitaka Master from the Kingdom of Khotan
I take refuge in the Great Wisdom Sea, Vairocana Buddha (Vairocana).
Thus have I heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park (Jetavana Anāthapiṇḍada-ārāma) in Śrāvastī (Śrāvastī), together with five hundred great Bhikshus and eight thousand Bodhisattva Mahasattvas, all clad in the firm armor of great vows, and countless hundreds of thousands of desire realm gods and other beings, reverently honoring the Tathagata and listening to the essential teachings.
At that time, the youth Mañjuśrī (Mañjuśrī) held a jeweled canopy, ten yojanas in breadth, covering the Tathagata.
Then, a Deva from the Tuṣita (Tuṣita) Heaven, named Good Victory, who had attained non-retrogression in Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi), along with his retinue, being present in this assembly, said to Mañjuśrī: 'Venerable One! Is offering to the Tathagata still not sufficient?'
Mañjuśrī said: 'What do you think? Does the ocean ever feel satiated in receiving all the streams?'
The Deva said: 'No!'
Mañjuśrī said: 'Devaputra! The great ocean is deep and vast, without limit; myriad streams flow into it, never ceasing to fill it. Bodhisattva Mahasattvas seeking Sarvajña (sarvajña) and making offerings to the Tathagata are also like this, never feeling satiated.'
The Deva further asked: 'What should one do when making offerings to the Buddha?'
Mañjuśrī replied: 'One should do four things: first, for the sake of Sarvajña (sarvajña); second, for the sake of liberating all sentient beings; third, for the sake of not cutting off the lineage of the Three Jewels; fourth, for the sake of gathering the meritorious adornments of all Buddha-lands. These are the four reasons why Bodhisattvas make offerings to the Tathagata.'
The Deva further asked: 'Excellent, Venerable One! Bodhisattvas should always be unsparing with the Dharma. Just as in the past, Brahma King Śikhī (Śikhī) and his retinue expounded the Four Dharma-gate Bodhisattva Path, may you, for the sake of all of us in this assembly, re-expound this meaning.'
文殊師利言：「諦聽，諦聽！善思念之！當爲汝說。
「天子！菩薩摩訶薩應發四種增上意樂心。云何為四？謂：攝一切眾生心；成熟一切眾生心；集一切善根心；覺悟一切佛法心。是為四。
「複次，菩薩應發四種如山心。云何為四？謂：于乞者無瞋嫌心；向惡道者生慈愍心；般若波羅蜜常不捨心；所修眾行皆究竟心。是為四。
「複次，菩薩應發四種轉勝心。云何為四？謂：持戒轉勝；多聞轉勝；大慈轉勝；大悲轉勝。是為四。
「複次，菩薩應發四種如金剛不可壞心。云何為四？謂：信樂不壞；依善知識不壞；修行不壞；求大乘不壞。是為四。
「複次，菩薩應發四種無能染心。云何為四？謂：煩惱不能染；名利不能染；下乘不能染；諸惡眾生不能染。是為四。
「複次，菩薩應發四種無上心。云何為四？謂：所愛皆舍心；施已無悔心；不望果報心；迴向菩提心。是為四。
「複次，菩薩有四種能至頂法。云何為四？謂：智慧；方便；持正法；化眾生。是為四。
「複次，菩薩有四種助菩提道。云何為四？謂：勤修諸度；順四攝事；住四梵住；遊戲神通。是為四。
「複次，菩薩有四種第一勝法。云何為四？謂：于諸眾生無損惱心；惱害己者，心無系
【現代漢語翻譯】 現代漢語譯本 文殊師利菩薩說：『仔細聽，仔細聽！好好地思量！我將為你們解說。』
『天子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）應當發起四種增上意樂心。哪四種呢？就是：攝受一切眾生的心；成熟一切眾生的心；積聚一切善根的心；覺悟一切佛法的心。這就是四種。』
『再者，菩薩應當發起四種如山一樣的心。哪四種呢？就是：對於乞討者沒有嗔恨嫌棄的心；對於墮入惡道者生起慈悲憐憫的心；對於般若波羅蜜（Prajñā-pāramitā，智慧到彼岸）常常不捨棄的心；對於所修的各種善行都追求究竟圓滿的心。這就是四種。』
『再者，菩薩應當發起四種更加殊勝的心。哪四種呢？就是：持戒更加殊勝；多聞更加殊勝；大慈更加殊勝；大悲更加殊勝。這就是四種。』
『再者，菩薩應當發起四種如金剛一樣不可摧壞的心。哪四種呢？就是：信樂之心不可摧壞；依止善知識之心不可摧壞；修行之心不可摧壞；尋求大乘佛法之心不可摧壞。這就是四種。』
『再者，菩薩應當發起四種不能被染污的心。哪四種呢？就是：不被煩惱所染污；不被名利所染污；不被下乘佛法所染污；不被各種惡劣眾生所染污。這就是四種。』
『再者，菩薩應當發起四種無上之心。哪四種呢？就是：對於所喜愛之物都能捨棄的心；佈施之後沒有後悔的心；不期望果報的心；迴向菩提（bodhi，覺悟）的心。這就是四種。』
『再者，菩薩有四種能夠到達頂點的法。哪四種呢？就是：智慧；方便；堅持正法；教化眾生。這就是四種。』
『再者，菩薩有四種輔助菩提道的方法。哪四種呢？就是：勤奮修習各種波羅蜜（pāramitā，到彼岸）；順應四攝事（catu-saṃgraha-vastu，四種攝取眾生的方法）；安住於四梵住（catvāri brahma-vihārāḥ，四種清凈的境界）；遊戲神通。這就是四種。』
『再者，菩薩有四種第一殊勝的法。哪四種呢？就是：對於一切眾生沒有損害惱怒的心；對於惱害自己的人，心中沒有怨恨。
【English Translation】 English version Mañjuśrī (文殊師利) said: 'Listen carefully, listen carefully! Think well upon it! I will explain it to you.'
'Son of the gods! A Bodhisattva-Mahāsattva (菩薩摩訶薩, great Bodhisattva) should generate four kinds of superior intention. What are the four? They are: the intention to gather all beings; the intention to mature all beings; the intention to accumulate all roots of goodness; the intention to awaken to all Buddha-dharmas (佛法, Buddha's teachings). These are the four.'
'Furthermore, a Bodhisattva should generate four kinds of mountain-like minds. What are the four? They are: having no aversion towards beggars; generating compassion towards those who fall into evil paths; never abandoning Prajñā-pāramitā (般若波羅蜜, perfection of wisdom); and aspiring to perfect all virtuous practices. These are the four.'
'Furthermore, a Bodhisattva should generate four kinds of surpassing minds. What are the four? They are: surpassing in upholding precepts; surpassing in learning; surpassing in great loving-kindness; surpassing in great compassion. These are the four.'
'Furthermore, a Bodhisattva should generate four kinds of indestructible, diamond-like minds. What are the four? They are: indestructible faith and joy; indestructible reliance on good teachers; indestructible practice; and indestructible seeking of the Mahāyāna (大乘, Great Vehicle). These are the four.'
'Furthermore, a Bodhisattva should generate four kinds of undefiled minds. What are the four? They are: not being defiled by afflictions; not being defiled by fame and gain; not being defiled by the Lower Vehicle; and not being defiled by evil beings. These are the four.'
'Furthermore, a Bodhisattva should generate four kinds of unsurpassed minds. What are the four? They are: the mind to relinquish all that is loved; the mind to have no regrets after giving; the mind to not expect rewards; and the mind to dedicate merit towards Bodhi (菩提, enlightenment). These are the four.'
'Furthermore, a Bodhisattva has four kinds of practices that can lead to the highest attainment. What are the four? They are: wisdom; skillful means; upholding the true Dharma; and transforming beings. These are the four.'
'Furthermore, a Bodhisattva has four kinds of aids to the path of Bodhi. What are the four? They are: diligently cultivating the perfections (pāramitā, 波羅蜜); according with the four means of gathering (catu-saṃgraha-vastu, 四攝事); abiding in the four Brahmavihāras (catvāri brahma-vihārāḥ, 四梵住); and sporting with supernormal powers. These are the four.'
'Furthermore, a Bodhisattva has four kinds of supreme and excellent qualities. What are the four? They are: having no intention to harm any being; and having no resentment in the mind towards those who harm oneself.'
念；在五欲境而不放逸；貧窮苦厄不捨法行。是為四。
「複次，菩薩有四種安隱心。云何為四？若在家時，自財知足；他財不貪；若出家時，依四聖種；行頭陀法。是為四。
「複次，菩薩有四種施。云何為四？謂：財施；法施；紙筆施；於法師所，善心讚歎施。是為四。
「複次，菩薩有四種堅勝法。云何為四？謂：所聞能行；豐財能施；尊者能供養；壽命能種諸善根。是為四。
「複次，菩薩有四種不捨。云何為四？謂：不捨菩提心；不捨正法；不捨一切眾生；不捨求諸善法。是為四。
「複次，菩薩有四種園。云何為四？謂：樂住阿蘭若；樂獨露坐；樂求善法；樂方便度諸眾生。是為四。
「複次，菩薩有四種宮。云何為四？樂依梵住；樂聞善法；樂觀性空；樂同行者共止。是為四。
「複次，菩薩有四種無盡財。云何為四？謂：多聞財；說法財；攝諸貧乏財；迴向菩提財。是為四。
「複次，菩薩有四種伏藏。云何為四？謂：陀羅尼藏；辯才藏；法藏；無盡財迴向藏。是為四。
「複次，菩薩有四種遠離。云何為四？謂：遠離眾話；遠離五欲境；遠離非聖心；遠離三界。是為四。
「複次，菩薩有四種樂。云何為四？謂：離我、我所，無著
【現代漢語翻譯】 現代漢語譯本 『複次，菩薩有四種念。』什麼是四種呢？即：身處他鄉不忘正念；處於恐懼時不忘正念；在五欲（指色、聲、香、味、觸五種感官慾望）的境界中不放縱自己；即使貧窮困苦也不放棄修習佛法。這就是四種。
『複次，菩薩有四種安穩心。』什麼是四種呢？如果在家時，對自己的財富感到滿足，不貪圖別人的財富；如果出家時，依靠四聖種（指出家人應安於的四種簡樸生活方式：穿糞掃衣、食乞食、住樹下、用腐爛藥），奉行頭陀行（指出家人為去除貪慾、增強道心而修的苦行）。這就是四種。
『複次，菩薩有四種佈施。』什麼是四種呢？即：財施（以財物幫助他人）；法施（向他人講說佛法）；紙筆施（提供紙筆等書寫工具）；對於說法之法師，以善良的心讚歎。這就是四種。
『複次，菩薩有四種堅固殊勝之法。』什麼是四種呢？即：聽聞佛法后能夠實踐；擁有豐厚的財富能夠佈施；對於尊者能夠供養；擁有壽命能夠種植各種善根。這就是四種。
『複次，菩薩有四種不捨。』什麼是四種呢？即：不捨棄菩提心（求證覺悟之心）；不捨棄正法（正確的佛法）；不捨棄一切眾生；不捨棄尋求各種善法。這就是四種。
『複次，菩薩有四種園林。』什麼是四種呢？即：喜歡居住在阿蘭若（指遠離人間喧囂的寂靜處）；喜歡獨自在空曠處禪坐；喜歡尋求善法；喜歡用各種方便法門來度化眾生。這就是四種。
『複次，菩薩有四種宮殿。』什麼是四種呢？即：喜歡安住于梵住（指四種清凈的禪定境界，即慈、悲、喜、舍）；喜歡聽聞善法；喜歡觀察諸法性空；喜歡與志同道合的人一起修行。這就是四種。
『複次，菩薩有四種無盡的財富。』什麼是四種呢？即：多聞的財富；說法的財富；攝受救濟貧困者的財富；將功德迴向菩提的財富。這就是四種。
『複次，菩薩有四種伏藏。』什麼是四種呢？即：陀羅尼藏（總持一切法義的記憶力）；辯才藏（善於辯論的能力）；法藏（佛法的寶藏）；將無盡的財富迴向菩提的寶藏。這就是四種。
『複次，菩薩有四種遠離。』什麼是四種呢？即：遠離無意義的閑談；遠離五欲的境界；遠離非聖潔的心；遠離三界（欲界、色界、無色界）。這就是四種。
『複次，菩薩有四種快樂。』什麼是四種呢？即：遠離對『我』和『我所』的執著，沒有貪戀。
【English Translation】 English version 『Furthermore, a Bodhisattva has four kinds of mindfulness.』 What are the four? That is: not forgetting right mindfulness when in a foreign land; not forgetting right mindfulness when in fear; not being heedless in the realm of the five desires (referring to the five sensory desires of form, sound, smell, taste, and touch); and not abandoning the practice of Dharma even in poverty and suffering. These are the four.
『Furthermore, a Bodhisattva has four kinds of peaceful minds.』 What are the four? If at home, being content with one's own wealth and not being greedy for others' wealth; if having left home, relying on the Four Noble Lineages (referring to the four simple ways of life that a renunciate should be content with: wearing discarded rags, eating alms food, dwelling under trees, and using fermented medicine), practicing the dhūta practices (referring to the ascetic practices undertaken by renunciates to eliminate greed and strengthen their resolve). These are the four.
『Furthermore, a Bodhisattva has four kinds of giving.』 What are the four? That is: giving of wealth (helping others with material possessions); giving of Dharma (explaining the Buddha's teachings to others); giving of paper and pen (providing writing tools); and praising the Dharma masters with a kind heart. These are the four.
『Furthermore, a Bodhisattva has four kinds of firm and superior Dharmas.』 What are the four? That is: being able to practice what one has heard; being able to give when one has abundant wealth; being able to make offerings to the venerable ones; and being able to plant various roots of goodness when one has a long life. These are the four.
『Furthermore, a Bodhisattva has four kinds of non-abandonment.』 What are the four? That is: not abandoning the Bodhi mind (the mind seeking enlightenment); not abandoning the right Dharma (the correct Buddha's teachings); not abandoning all sentient beings; and not abandoning the seeking of all good Dharmas. These are the four.
『Furthermore, a Bodhisattva has four kinds of gardens.』 What are the four? That is: delighting in dwelling in aranyas (referring to quiet places away from the hustle and bustle of human society); delighting in sitting alone in open spaces; delighting in seeking good Dharmas; and delighting in using various skillful means to liberate all sentient beings. These are the four.
『Furthermore, a Bodhisattva has four kinds of palaces.』 What are the four? That is: delighting in abiding in the Brahma-viharas (referring to the four pure states of meditative absorption, namely loving-kindness, compassion, sympathetic joy, and equanimity); delighting in hearing good Dharmas; delighting in observing the emptiness of all phenomena; and delighting in practicing together with like-minded companions. These are the four.
『Furthermore, a Bodhisattva has four kinds of inexhaustible wealth.』 What are the four? That is: the wealth of extensive learning; the wealth of teaching the Dharma; the wealth of embracing and helping the poor; and the wealth of dedicating merit to Bodhi. These are the four.
『Furthermore, a Bodhisattva has four kinds of hidden treasures.』 What are the four? That is: the dharani treasure (the power of memory that retains all the meanings of the Dharma); the treasure of eloquence (the ability to debate skillfully); the Dharma treasure (the treasure of the Buddha's teachings); and the treasure of dedicating inexhaustible wealth to Bodhi. These are the four.
『Furthermore, a Bodhisattva has four kinds of detachment.』 What are the four? That is: detachment from meaningless chatter; detachment from the realm of the five desires; detachment from non-holy minds; and detachment from the three realms (the desire realm, the form realm, and the formless realm). These are the four.
『Furthermore, a Bodhisattva has four kinds of joy.』 What are the four? That is: being free from attachment to 『self』 and 『what belongs to self』, without craving.
樂；一切不顧戀，遠離樂；離一切境界寂靜樂；不捨一切眾生而無煩惱涅槃樂。是為四。
「複次，菩薩有四種喜。云何為四？謂：見佛喜；聞法喜；佈施不悔喜；與一切眾生安樂喜。是為四。
「複次，菩薩有四種真實。云何為四？謂：不捨菩提心；不捨弘誓願；不捨有來歸依者；不捨一切善護語。是為四。
「複次，菩薩有四種善法。云何為四？謂：樂修一切善法；不輕未學；于諸眾生怨親平等；為不請友饒益眾生，不思其報。是為四。
「複次，菩薩有四種清凈。云何為四？謂：戒清凈，無我故；定清凈，無眾生故；慧清凈，無壽者故；解脫清凈，無諸趣生故。是為四。
「複次，菩薩有四種足。云何為四？謂：義足；法足；行頭陀功德足；集菩提資糧足。是為四。
「複次，菩薩有四種手。云何為四？謂：信手；戒手；聞手；慧手。是為四。
「複次，菩薩有四種眼。云何為四？謂：肉眼作善業故；天眼神通不退故；慧眼所聞不厭故；法眼諦觀諸法得忍故。是為四。
「複次，菩薩有四種無厭。云何為四？謂：施無厭；住阿蘭若無厭；聽法無厭；修善無厭。是為四。
「複次，菩薩有四種難行。云何為四？謂：忍受一切卑賤、陵辱；雖自窮乏，所有
【現代漢語翻譯】 現代漢語譯本：樂：一切不顧戀，遠離的快樂；離開一切境界的寂靜快樂；不捨棄一切眾生而沒有煩惱的涅槃快樂。這是四種樂。
『再者，菩薩有四種喜。什麼是四種？即：見到佛的歡喜；聽到佛法的歡喜；佈施而不後悔的歡喜；給予一切眾生安樂的歡喜。這是四種喜。』
『再者，菩薩有四種真實。什麼是四種？即：不捨棄菩提心（bodhicitta，覺悟之心）；不捨棄弘大的誓願；不捨棄前來歸依的人；不捨棄一切善意的護持之語。這是四種真實。』
『再者，菩薩有四種善法。什麼是四種？即：樂於修習一切善法；不輕視尚未學習的人；對於一切眾生，怨家和親人都平等對待；作為不請自來的朋友，饒益眾生，不考慮回報。這是四種善法。』
『再者，菩薩有四種清凈。什麼是四種？即：戒律清凈，因為沒有我；禪定清凈，因為沒有眾生；智慧清凈，因為沒有壽命的執著；解脫清凈，因為沒有各種趣向的產生。這是四種清凈。』
『再者，菩薩有四種具足。什麼是四種？即：義理具足；佛法具足；修行頭陀（dhūta，苦行）功德具足；積聚菩提資糧具足。這是四種具足。』
『再者，菩薩有四種手。什麼是四種？即：信心之手；戒律之手；聽聞之手；智慧之手。這是四種手。』
『再者，菩薩有四種眼。什麼是四種？即：肉眼因為行善業的緣故；天眼因為神通而不退轉的緣故；慧眼因為聽聞佛法而不厭倦的緣故；法眼因為如實觀察諸法而得到忍的緣故。這是四種眼。』
『再者，菩薩有四種沒有厭足。什麼是四種？即：佈施沒有厭足；安住在阿蘭若（araṇya，寂靜處）沒有厭足；聽聞佛法沒有厭足；修習善法沒有厭足。這是四種沒有厭足。』
『再者，菩薩有四種難以實行的行為。什麼是四種？即：忍受一切卑賤、凌辱；即使自己窮困缺乏，所有
【English Translation】 English version: Bliss: The bliss of disregarding everything and being detached; the bliss of tranquility from being apart from all realms; the bliss of Nirvana without affliction, not abandoning any sentient beings. These are the four.
『Furthermore, a Bodhisattva has four kinds of joy. What are the four? They are: the joy of seeing the Buddha; the joy of hearing the Dharma; the joy of giving without regret; the joy of giving happiness to all sentient beings. These are the four.』
『Furthermore, a Bodhisattva has four kinds of truthfulness. What are the four? They are: not abandoning the Bodhicitta (the mind of enlightenment); not abandoning the great vows; not abandoning those who come to take refuge; not abandoning all well-intentioned protective speech. These are the four truths.』
『Furthermore, a Bodhisattva has four kinds of good Dharmas. What are the four? They are: delighting in cultivating all good Dharmas; not looking down on those who have not yet learned; treating all sentient beings, enemies and relatives, equally; benefiting sentient beings as an uninvited friend, without thinking of reward. These are the four good Dharmas.』
『Furthermore, a Bodhisattva has four kinds of purity. What are the four? They are: purity of precepts, because there is no self; purity of Samadhi (meditative concentration), because there are no sentient beings; purity of wisdom, because there is no clinging to lifespan; purity of liberation, because there is no arising of various destinies. These are the four purities.』
『Furthermore, a Bodhisattva has four kinds of sufficiency. What are the four? They are: sufficiency of meaning; sufficiency of Dharma; sufficiency of the merits of practicing Dhūta (ascetic practices); sufficiency of accumulating the provisions for Bodhi. These are the four sufficiencies.』
『Furthermore, a Bodhisattva has four kinds of hands. What are the four? They are: the hand of faith; the hand of precepts; the hand of hearing; the hand of wisdom. These are the four hands.』
『Furthermore, a Bodhisattva has four kinds of eyes. What are the four? They are: the physical eye because of performing good deeds; the divine eye because of the supernatural power not regressing; the wisdom eye because of not being weary of hearing the Dharma; the Dharma eye because of truly observing all Dharmas and attaining forbearance. These are the four eyes.』
『Furthermore, a Bodhisattva has four kinds of non-satiety. What are the four? They are: no satiety in giving; no satiety in dwelling in Araṇya (secluded places); no satiety in hearing the Dharma; no satiety in cultivating good Dharmas. These are the four non-satieties.』
『Furthermore, a Bodhisattva has four kinds of difficult practices. What are the four? They are: enduring all lowliness and humiliation; even though one is poor and lacking, all that one has
皆施；見有從乞頭、目、身體，心無違逆，生善友想；觀空無我而現受生。是為四。
「複次，菩薩有四種無病。云何為四？謂：無諸界不等病；無煩惱熱病；無不利益眾生病；無諸法疑惑病。是為四。
「複次，菩薩有四種自分法。云何為四？謂：諸波羅蜜；菩提分法；真善知識；不作一切惡業。是為四。
「複次，菩薩有四種不動。云何為四？謂：菩提心；如願而行；如言而作；勤修正行。是為四。
「複次，菩薩有四種資糧。云何為四？謂：奢摩他；毗缽舍那；聞一切；善根。是為四。
「複次，菩薩有四種齊行。云何為四？謂：發心起行；佈施迴向；大慈大悲；智慧方便。是為四。
「複次，菩薩有四種法障夢。云何為四？謂：夢月墮于平地井中；夢月現於濁泉池中；夢月在空大云所覆；夢月在空煙塵所翳。是為四。
「複次，菩薩有四種業障夢。云何為四？謂：夢墮大險處；夢高下道；夢磐曲道；夢迷方驚怖。是為四。
「複次，菩薩有四種煩惱障夢。云何為四？謂：夢毒蛇擾亂；夢群獸惡聲；夢落賊難處；夢身蒙塵垢。是為四。
「複次，菩薩有四種得陀羅尼夢。云何為四？謂：夢大伏藏諸寶充滿；夢清池中眾花齊敷；夢得雙凈白疊；夢諸天持
【現代漢語翻譯】 現代漢語譯本 全部施捨；見到有人乞討頭、眼睛、身體，心中沒有違逆，生起善友之想；觀照空性無我而示現受生。這是第四種。
『再者，菩薩有四種無病。什麼是四種？即：沒有諸界（四大種，即地、水、火、風）不調和的病；沒有煩惱熾熱的病；沒有不利於眾生的病；沒有對諸法疑惑的病。這是第四種。
『再者，菩薩有四種自身具有的法。什麼是四種？即：諸波羅蜜（paramita，到彼岸）；菩提分法（bodhi-paksa-dharma，菩提的組成部分）；真正的善知識；不做一切惡業。這是第四種。
『再者，菩薩有四種不動搖。什麼是四種？即：菩提心（bodhicitta，覺悟之心）；如所愿而行；如所言而作；勤奮修正行。這是第四種。
『再者，菩薩有四種資糧。什麼是四種？即：奢摩他（samatha，止）；毗缽舍那（vipasyana，觀）；聽聞一切；善根。這是第四種。
『再者，菩薩有四種齊頭並進的修行。什麼是四種？即：發菩提心並開始修行；佈施並回向；大慈大悲；智慧方便。這是第四種。
『再者，菩薩有四種預示法障的夢。什麼是四種？即：夢見月亮掉落在平地井中；夢見月亮顯現在渾濁的泉池中；夢見月亮在空中被大片烏雲遮蓋；夢見月亮在空中被煙塵遮蔽。這是第四種。
『再者，菩薩有四種預示業障的夢。什麼是四種？即：夢見掉入巨大的危險之處；夢見行走在高低不平的道路上；夢見行走在彎曲的道路上；夢見迷失方向而驚慌恐懼。這是第四種。
『再者，菩薩有四種預示煩惱障的夢。什麼是四種？即：夢見被毒蛇擾亂；夢見被群獸發出惡劣的聲音驚嚇；夢見落入盜賊出沒的危險之處；夢見身上沾滿塵垢。這是第四種。
『再者，菩薩有四種預示獲得陀羅尼（dharani，總持）的夢。什麼是四種？即：夢見巨大的寶藏充滿各種珍寶；夢見清澈的池塘中各種花朵一起盛開；夢見得到兩塊潔凈的白色布；夢見諸天（deva，天神）拿著……
【English Translation】 English version Giving everything away; seeing someone begging for their head, eyes, or body, having no resistance in the mind, generating thoughts of a good friend; contemplating emptiness and no-self while manifesting rebirth. This is the fourth.
『Furthermore, a Bodhisattva has four kinds of freedom from illness. What are the four? They are: being free from illnesses of imbalance of the elements; being free from illnesses of the heat of afflictions; being free from illnesses that do not benefit sentient beings; being free from illnesses of doubt about all dharmas. These are the four.
『Furthermore, a Bodhisattva has four kinds of self-possessed dharmas. What are the four? They are: the Paramitas (paramita, perfections); the Bodhipaksa-dharmas (bodhi-paksa-dharma, factors of enlightenment); true and virtuous spiritual friends; not committing any evil deeds. These are the four.
『Furthermore, a Bodhisattva has four kinds of immovability. What are the four? They are: the Bodhicitta (bodhicitta, mind of enlightenment); acting according to vows; acting according to speech; diligently cultivating right practice. These are the four.
『Furthermore, a Bodhisattva has four kinds of resources. What are the four? They are: Samatha (samatha, calming meditation); Vipasyana (vipasyana, insight meditation); hearing everything; roots of virtue. These are the four.
『Furthermore, a Bodhisattva has four kinds of parallel practices. What are the four? They are: generating the mind of enlightenment and beginning practice; giving and dedicating the merit; great loving-kindness and great compassion; wisdom and skillful means. These are the four.
『Furthermore, a Bodhisattva has four kinds of dreams that are obstacles to the Dharma. What are the four? They are: dreaming of the moon falling into a well on flat ground; dreaming of the moon appearing in a muddy spring pond; dreaming of the moon being covered by large clouds in the sky; dreaming of the moon being obscured by smoke and dust in the sky. These are the four.
『Furthermore, a Bodhisattva has four kinds of dreams that are obstacles to karma. What are the four? They are: dreaming of falling into a great dangerous place; dreaming of walking on a road that is high and low; dreaming of walking on a winding road; dreaming of being lost and frightened. These are the four.
『Furthermore, a Bodhisattva has four kinds of dreams that are obstacles to afflictions. What are the four? They are: dreaming of being disturbed by poisonous snakes; dreaming of being frightened by the evil sounds of a group of beasts; dreaming of falling into a dangerous place where thieves are; dreaming of one's body being covered in dust and dirt. These are the four.
『Furthermore, a Bodhisattva has four kinds of dreams that indicate obtaining Dharani (dharani, mnemonic device). What are the four? They are: dreaming of a great treasure filled with various jewels; dreaming of various flowers blooming together in a clear pond; dreaming of obtaining two clean white cloths; dreaming of the Devas (deva, gods) holding...
蓋覆上。是為四。
「複次，菩薩有四種得三昧夢。云何為四？謂：夢端正童女眾寶莊嚴，持花授與；夢白鵝行列，迴翔空中；夢如來手摩其頂；夢如來坐蓮花座，入於三昧。是為四。
「複次，菩薩有四種見如來夢。云何為四？謂：夢月出現；夢日出現；夢蓮花開；夢大梵王威儀閑寂。是為四。
「複次，菩薩有四種得大人相夢。云何為四？謂：夢諸妙花果滿娑羅樹；夢大銅器眾寶盈滿；夢虛空中幢蓋莊嚴；夢轉輪王以法御世。是為四。
「複次，菩薩有四種不退相夢。云何為四？謂：夢白繒系頂；夢自設無礙施會；夢身處法座；夢佛坐道場，為眾說法。是為四。
「複次，菩薩有四種降魔怨夢。云何為四？謂：夢大力士摧小力士，持勝幡去；夢大勇將戰勝而去；夢受灌頂王位；夢坐菩提樹，降伏眾魔。是為四。
「複次，菩薩有四種坐菩提場夢。云何為四？謂：夢吉祥瓶滿；夢眾右繞其身；夢所往之處樹皆低枝；夢金光普照。是為四。」
文殊師利說此法時，善勝天子及其眷屬歡喜踴躍，以天曼陀羅花、波頭摩花、拘物頭花、分陀利花供養文殊師利，及散一切眾會。以佛神力，所散之花上升虛空，成大蓮花，量如車輪；微妙香潔，悅可眾心。于花臺上有諸菩薩，三十
【現代漢語翻譯】 現代漢語譯本 蓋覆上。這是第四種。
『再者，菩薩有四種獲得三昧（Samadhi，禪定）的夢。哪四種呢？就是：夢見端莊美麗的童女，用各種珍寶裝飾，手持鮮花贈與；夢見白鵝成群結隊，在空中迴旋飛翔；夢見如來（Tathagata，佛）用手摩他的頭頂；夢見如來坐在蓮花座上，進入三昧。這是四種。』
『再者，菩薩有四種見到如來（Tathagata，佛）的夢。哪四種呢？就是：夢見月亮出現；夢見太陽出現；夢見蓮花開放；夢見大梵天王（Mahabrahma）威儀莊嚴而又清靜寂寞。這是四種。』
『再者，菩薩有四種獲得大人之相的夢。哪四種呢？就是：夢見各種美妙的花果長滿娑羅樹（Sala tree）；夢見巨大的銅器盛滿各種珍寶；夢見虛空中用幢幡寶蓋裝飾；夢見轉輪王（Chakravartin）用正法治理世間。這是四種。』
『再者，菩薩有四種不退轉之相的夢。哪四種呢？就是：夢見用白色的絲綢繫在頭頂；夢見自己舉辦無遮攔的佈施大會；夢見自己身處法座之上；夢見佛陀坐在菩提道場，為大眾說法。這是四種。』
『再者，菩薩有四種降伏魔怨的夢。哪四種呢？就是：夢見大力士摧毀小力士，拿著勝利的旗旛離去；夢見大勇將戰勝敵人而離去；夢見接受灌頂成為國王；夢見坐在菩提樹下，降伏各種魔眾。這是四種。』
『再者，菩薩有四種坐在菩提道場的夢。哪四種呢？就是：夢見吉祥瓶裝滿；夢見眾人向右繞著他的身體；夢見所去之處的樹都低下枝條；夢見金光普遍照耀。這是四種。』
文殊師利（Manjushri）說此法時，善勝天子及其眷屬歡喜踴躍，用天界的曼陀羅花（Mandala flower）、波頭摩花（Padma flower）、拘物頭花（Kumuda flower）、分陀利花（Pundarika flower）供養文殊師利，並且散向一切與會大眾。憑藉佛的神力，所散的花上升到虛空，形成巨大的蓮花，大小如同車輪；微妙香潔，使人心生喜悅。在蓮花臺上有諸位菩薩，三十位……
【English Translation】 English version Covering the top. This is the fourth.
'Furthermore, Bodhisattvas have four kinds of dreams of attaining Samadhi (禪定). What are the four? They are: dreaming of beautiful and dignified young girls, adorned with various treasures, holding flowers and offering them; dreaming of rows of white geese, circling and flying in the sky; dreaming of the Tathagata (如來, Buddha) touching their heads with his hand; dreaming of the Tathagata sitting on a lotus seat, entering Samadhi. These are the four.'
'Furthermore, Bodhisattvas have four kinds of dreams of seeing the Tathagata (如來, Buddha). What are the four? They are: dreaming of the moon appearing; dreaming of the sun appearing; dreaming of a lotus flower blooming; dreaming of the Great Brahma King (大梵天王, Mahabrahma) with dignified and serene demeanor. These are the four.'
'Furthermore, Bodhisattvas have four kinds of dreams of attaining the marks of a great person. What are the four? They are: dreaming of various wonderful flowers and fruits filling the Sala tree (娑羅樹); dreaming of a large copper vessel filled with various treasures; dreaming of banners and canopies adorning the empty sky; dreaming of a Chakravartin (轉輪王, Wheel-Turning King) governing the world with Dharma. These are the four.'
'Furthermore, Bodhisattvas have four kinds of dreams of non-retrogression. What are the four? They are: dreaming of tying a white silk cloth on the head; dreaming of holding an unobstructed giving assembly; dreaming of being on a Dharma seat; dreaming of the Buddha sitting at the Bodhi field, teaching the Dharma to the assembly. These are the four.'
'Furthermore, Bodhisattvas have four kinds of dreams of subduing demons and enemies. What are the four? They are: dreaming of a strong man defeating a weaker man, taking away the victorious banner; dreaming of a great warrior winning the battle and leaving; dreaming of receiving the crown of kingship; dreaming of sitting under the Bodhi tree, subduing all the demons. These are the four.'
'Furthermore, Bodhisattvas have four kinds of dreams of sitting at the Bodhi field. What are the four? They are: dreaming of an auspicious vase filled to the brim; dreaming of people circumambulating their body to the right; dreaming of trees lowering their branches wherever they go; dreaming of golden light shining everywhere. These are the four.'
When Manjushri (文殊師利) spoke this Dharma, the Good Victory Deva and his retinue rejoiced and leaped for joy, offering Manjushri with celestial Mandala flowers (曼陀羅花), Padma flowers (波頭摩花), Kumuda flowers (拘物頭花), and Pundarika flowers (分陀利花), and scattering them to the entire assembly. By the power of the Buddha, the scattered flowers rose into the sky, forming a great lotus flower, the size of a chariot wheel; subtle, fragrant, and pure, pleasing to the hearts of all. On the lotus platform were Bodhisattvas, thirty...
二相莊嚴其身。
爾時善勝天子白文殊師利言：「此諸菩薩從何方來？」
文殊答言：「如花來處，是所從來。」
天言：「此花化生，無所從來。」
文殊復言：「彼諸菩薩當知亦爾！」
爾時世尊即便微笑，從其口中放種種光，青、黃、赤、白、頗梨等色，遍照十方無量剎土，上至梵世，蔽日月光，還從頂入。時善勝天子即從坐起，偏袒右肩，右膝著地，合掌向佛，以偈贊曰：
「清凈金色光， 妙相三十二， 具億那由他， 無比勝功德， 能救世間者， 何故現微笑？ 梵音深且遠， 所言凈微妙， 恒蕰七聖財， 放大智慧光， 迦陵伽聲音， 愿說微笑義。 世雄大丈夫， 降魔及異道， 常為諸天人， 修羅等供養， 具足十力者， 何故現微笑？ 一切貪恚癡， 塵惱智慧障， 永斷無餘習， 面如凈滿月， 普施安樂者， 愿說微笑義。 善逝天人師， 無量功德聚， 其心常平等， 具足行眾善， 開解一切者， 何故現微笑？ 常持大慧燈， 破黑闇稠林， 游步若牛王， 無畏如師子， 利益眾生者， 愿說微笑義。 人中最尊勝， 難見難可測， 無我無諂曲， 超
【現代漢語翻譯】 現代漢語譯本 二相莊嚴其身。
這時，善勝天子（Shansheng Tianzi）問文殊師利（Wenshu Shili）菩薩：『這些菩薩從哪裡來？』
文殊師利菩薩回答說：『如同花朵的來處，就是他們所來的地方。』
善勝天子說：『這些花是化生出來的，沒有特定的來處。』
文殊師利菩薩又說：『這些菩薩應當知道也是如此！』
這時，世尊（Shizun）便微笑起來，從口中放出種種光芒，青色、黃色、紅色、白色、頗梨（poli，水晶）等顏色，遍照十方無量剎土，上至梵世（Fan Shi），遮蔽了日月的光芒，然後又從頭頂進入。這時，善勝天子立即從座位上站起來，袒露右肩，右膝跪地，合掌向佛，用偈頌讚嘆道：
『清凈的金色光芒， 美妙的三十二相， 具足億那由他（nayuta，數量單位）， 無比殊勝的功德， 能夠救度世間的人， 為何顯現微笑？ 梵音深遠而悠長， 所說的話語清凈微妙， 恒常具備七聖財， 放大智慧的光芒， 發出迦陵伽（Kalilingjia）鳥的聲音， 愿您解說微笑的含義。 世間的英雄大丈夫， 降伏魔眾和異端， 常為諸天人， 以及修羅（xiuluo）等供養， 具足十力的人， 為何顯現微笑？ 一切的貪婪、嗔恨、愚癡， 塵世的煩惱、智慧的障礙， 永遠斷除沒有剩餘的習氣， 面容如同清凈圓滿的月亮， 普遍施予安樂的人， 愿您解說微笑的含義。 善逝（Shanshi）天人師， 無量功德的聚集， 內心常保平等， 具足修行各種善行， 開解一切迷惑的人， 為何顯現微笑？ 常持大智慧的明燈， 破除黑暗稠密的森林， 行走如牛王般穩健， 無畏如獅子般勇猛， 利益眾生的人， 愿您解說微笑的含義。 人中最尊貴殊勝的， 難以見到難以測度， 沒有我執沒有諂媚虛偽， 超越一切'
【English Translation】 English version His body was adorned with two kinds of excellence.
At that time, the Deva Shansheng (Shansheng Tianzi) asked Manjushri (Wenshu Shili) Bodhisattva, 'From what direction did these Bodhisattvas come?'
Manjushri Bodhisattva replied, 'Like the place from which flowers come, that is where they came from.'
The Deva said, 'These flowers are miraculously born; they do not come from anywhere.'
Manjushri Bodhisattva further said, 'The Bodhisattvas should know that it is also like this!'
At that time, the World Honored One (Shizun) then smiled, and from his mouth emitted various lights, blue, yellow, red, white, crystal (poli), and other colors, illuminating countless lands in the ten directions, reaching up to the Brahma heavens (Fan Shi), obscuring the light of the sun and moon, and then re-entering from the crown of his head. At that time, the Deva Shansheng immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and praised him with a verse:
'Pure golden light, Wonderful thirty-two marks, Possessing billions of nayutas (nayuta, a unit of quantity), Incomparable and supreme merits, One who can save the world, Why do you show a smile? The Brahma sound is deep and far-reaching, The words spoken are pure and subtle, Constantly possessing the seven holy treasures, Emitting great wisdom light, With the sound of the Kalavinka (Kalilingjia) bird, May you explain the meaning of the smile. Worldly hero and great man, Subduing demons and heretics, Always worshiped by devas and humans, As well as asuras (xiuluo) and others, One who possesses the ten powers, Why do you show a smile? All greed, hatred, and delusion, The afflictions of the world, the hindrances to wisdom, Eternally cutting off without remaining habits, Face like a pure and full moon, One who universally bestows peace and happiness, May you explain the meaning of the smile. Sugata (Shanshi), teacher of devas and humans, A collection of immeasurable merits, Whose mind is always equanimous, Possessing the practice of all good deeds, One who unravels all confusion, Why do you show a smile? Constantly holding the lamp of great wisdom, Breaking through the dark and dense forest, Walking like a king of oxen, Fearless like a lion, One who benefits sentient beings, May you explain the meaning of the smile. Most honored and supreme among humans, Difficult to see and difficult to fathom, Without self and without deceit, Transcending all'
越諸有海， 智力自在者， 何故現微笑？ 千輻網縵足， 三界無倫匹， 竭涸生死流， 斷絕愚癡網， 善哉大智者， 愿說微笑義。」
爾時世尊告善勝天子言：「汝見虛空蓮花座上諸菩薩不？」
天子白言：「唯然，已見！」
佛言：「此諸菩薩皆是文殊師利之所化度，為聽如是四法門故，從十方來，皆住一生補處，於十方剎當成阿耨多羅三藐三菩提，名號各異。」
天言：「世尊！此諸菩薩頗有算計知其數不？」
爾時世尊告舍利弗：「汝能知耶？」
舍利弗言：「世尊！我能於一念頃悉知三千大千世界一切星宿，不能百年算知此諸菩薩數量！」
佛告舍利弗：「假使微塵滿閻浮提尚可數知，此菩薩數莫知邊際。」
舍利弗言：「何處當有爾許佛剎，容是菩薩成正覺耶？」
佛言：「且止，莫作是說！諸世界中空無佛者，無量無邊。」
舍利弗：「假使如來恒河沙劫久住於世，日日常說恒河沙法；說一一法，皆授恒河沙菩薩阿耨多羅三藐三菩提記；過於東方恒河沙佛剎，乃一菩薩于中成佛；如是東方無佛世界尚不能盡，何況十方一切剎土空無佛者。」
「舍利弗！如是所有無量世界，皆是如來肉眼所見。其中所有一
【現代漢語翻譯】 現代漢語譯本 『超越諸有之海，』（指超越所有存在領域） 『智力自在者，』（指智慧和力量都完全自在的人）『何故現微笑？』 『千輻網縵足，』（指具有千輻輪相的莊嚴雙足）『三界無倫匹，』（指在欲界、色界、無色界中無與倫比） 『竭涸生死流，』（指使生死輪迴乾涸）『斷絕愚癡網，』（指斷絕愚癡的羅網） 『善哉大智者，』（讚歎佛陀為偉大的智者）『愿說微笑義。』
這時，世尊告訴善勝天子說：『你看見虛空中的蓮花座上的那些菩薩了嗎？』
天子回答說：『是的，我已經看見了！』
佛說：『這些菩薩都是文殊師利（Manjushri）所教化度脫的，爲了聽聞這樣的四法門，從十方而來，都住在候補佛位（一生補處），在十方佛土將成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），名號各不相同。』
天子說：『世尊！這些菩薩可以用算術計算得知他們的數量嗎？』
這時，世尊告訴舍利弗（Sariputra）：『你能知道嗎？』
舍利弗回答說：『世尊！我能在一念之間完全知曉三千大千世界的一切星宿，但不能用一百年的時間計算得知這些菩薩的數量！』
佛告訴舍利弗：『即使用微塵填滿整個閻浮提（Jambudvipa，我們所居住的這個世界）還可以數清，這些菩薩的數量是無法知道邊際的。』
舍利弗說：『哪裡會有如此多的佛土，容納這些菩薩成就正覺呢？』
佛說：『停止，不要這樣說！諸世界中沒有佛陀的世界，無量無邊。』
舍利弗：『假使如來（Tathagata）像恒河沙數劫那樣長久地住世，每天都說恒河沙數那麼多的法；說每一種法，都給恒河沙數那麼多的菩薩授阿耨多羅三藐三菩提的記別；經過東方恒河沙數那麼多的佛土，才有一位菩薩在其中成佛；像這樣東方沒有佛的世界尚且不能窮盡，何況十方一切佛土沒有佛陀的情況呢。』
『舍利弗！像這樣所有無量的世界，都是如來用肉眼所見的。其中所有的一切』
【English Translation】 English version 『Having crossed the ocean of all existences,』 『O, you who are free in wisdom and power, why do you show a smile?』 『With feet adorned with a thousand-spoked wheel,』 『unparalleled in the three realms,』 『Having dried up the stream of birth and death,』 『having cut off the net of ignorance,』 『Excellent, O great wise one,』 『may you explain the meaning of your smile.』
At that time, the World-Honored One said to the Good Victory Deva: 『Do you see those Bodhisattvas on the lotus seats in the sky?』
The deva replied: 『Yes, I have seen them!』
The Buddha said: 『These Bodhisattvas are all converted and liberated by Manjushri. In order to hear such four Dharma gates, they have come from the ten directions. They all dwell in the position of awaiting Buddhahood (Eka-jati-pratibaddha, one lifetime away from Buddhahood), and in the Buddha lands of the ten directions, they will attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment), with different names.』
The deva said: 『World-Honored One! Can the number of these Bodhisattvas be calculated?』
At that time, the World-Honored One said to Sariputra: 『Can you know?』
Sariputra replied: 『World-Honored One! I can know all the stars in the three thousand great thousand worlds in a single thought, but I cannot calculate the number of these Bodhisattvas in a hundred years!』
The Buddha told Sariputra: 『Even if the dust particles filled the entire Jambudvipa (the world we live in) could be counted, the number of these Bodhisattvas is beyond measure.』
Sariputra said: 『Where would there be so many Buddha lands to accommodate these Bodhisattvas attaining perfect enlightenment?』
The Buddha said: 『Stop, do not say such things! In the worlds, there are countless worlds without Buddhas.』
Sariputra: 『Suppose the Tathagata (Thus Come One) dwells in the world for as long as the sands of the Ganges River, and every day speaks as many Dharmas as the sands of the Ganges River; for each Dharma spoken, he bestows predictions of Anuttara-samyak-sambodhi upon as many Bodhisattvas as the sands of the Ganges River; passing through as many Buddha lands as the sands of the Ganges River in the east, only one Bodhisattva attains Buddhahood in one of them; even the worlds without Buddhas in the east cannot be exhausted in this way, let alone the situation in all the Buddha lands of the ten directions where there are no Buddhas.』
『Sariputra! All such immeasurable worlds are seen by the Tathagata's physical eyes. Everything within them』
切眾生，皆是如來心之所知。」
時諸大聲聞及一切眾會心生希有，作如是言：「我等今者鹹得善利，值遇是師，成就廣大福德、智慧！」時虛空中諸來菩薩皆從空下，頂禮如來及文殊師利，恭敬右繞，各還本土。
爾時善勝天子白文殊師利言：「善哉，尊者！作佛作事，乃能化是無量菩薩住大菩提。愿為我說，成就此等住菩提法。」
文殊師利言：「天子！成就菩薩住菩提法，有三十五。所謂：應常依時不失其節；應警策諸根；應攝心不動；應修諸波羅蜜；應隨善方便；應發勝意樂；應建大慈；應起大悲；應不捨大乘；應遠離小乘；應常諦實；應如實作；應護正法；應如聞行；應了眾生性平等無二；應觀破戒、持戒皆福田相；應覺諸魔業；應成滿大愿；應于生死不疲厭；應降伏眾魔；應知恩報恩；應入滅因法；應于解脫門不驚怖；應供養諸佛；應隨眾生所須皆作；應不染世法；應樂阿蘭若；應行少欲；應念知足；應未度令度；應未解令解；應未安令安；應未涅槃令涅槃；應不斷三寶種；應攝諸佛凈剎功德莊嚴。是為成就菩薩三十五種住菩提法，應如是學。
「又復天子！菩薩應離十種慢心。所謂：我慢；多聞慢；辯才慢；利養名稱慢；住阿蘭若慢；頭陀功德慢；富貴眷屬慢；釋、梵、護世
【現代漢語翻譯】 現代漢語譯本：『一切眾生的心，都是如來所知曉的。』
當時，所有的大聲聞（Sravaka，聽聞佛陀教誨的弟子）以及所有在場的聽眾都感到非常稀有難得，他們這樣說道：『我們今天都獲得了極大的利益，有幸遇到了這位導師，成就了廣大的福德和智慧！』這時，虛空中前來的菩薩們都從空中降下，頂禮如來以及文殊師利（Manjusri，智慧的象徵），恭敬地右繞佛和文殊師利，然後各自返回自己的國土。
這時，善勝天子（Sunetra Deva，一位天神）對文殊師利菩薩說道：『太好了，尊者！您做著佛所做的事，能夠教化無量的菩薩安住于大菩提（Mahabodhi，偉大的覺悟）。希望您能為我講解，成就這些菩薩安住菩提的方法。』
文殊師利菩薩說道：『天子！成就菩薩安住菩提的方法，有三十五種。那就是：應當經常依時而行，不失去時節；應當警策諸根（indriya，感覺器官）；應當攝心不動搖；應當修習各種波羅蜜（paramita，到達彼岸的方法，如佈施、持戒等）；應當隨順善巧方便；應當發起殊勝的意樂；應當建立廣大的慈心（maitri，給予快樂的願望）；應當生起廣大的悲心（karuna，解除痛苦的願望）；應當不捨棄大乘（Mahayana，普度眾生的佛教流派）；應當遠離小乘（Hinayana，只求自度）；應當常常真實不虛；應當如實而行；應當守護正法（dharma，佛法）；應當如所聽聞的去實行；應當瞭解眾生的本性平等無二；應當觀察破戒和持戒者都是福田之相；應當覺察各種魔業；應當成就圓滿的大愿；應當對於生死輪迴不感到疲厭；應當降伏各種魔障；應當知恩報恩；應當進入滅因之法；應當對於解脫之門不感到驚怖；應當供養諸佛；應當隨順眾生所需而作；應當不被世間法所污染；應當喜愛寂靜的處所（aranya，遠離塵囂的地方）；應當實行少欲；應當常常念知足；應當度化未被度化的人；應當使未理解的人理解；應當使未安樂的人安樂；應當使未涅槃（nirvana，寂滅）的人涅槃；應當不斷絕三寶（佛、法、僧）的種子；應當攝取諸佛清凈剎土的功德莊嚴。這就是成就菩薩的三十五種安住菩提的方法，應當這樣學習。
『此外，天子！菩薩應當遠離十種慢心。那就是：我慢（自高自大）；多聞慢（自以為博學）；辯才慢（自以為口才好）；利養名稱慢（貪圖名利）；住阿蘭若慢（自以為隱居清凈）；頭陀功德慢（自以為苦行有功德）；富貴眷屬慢（依仗財富和權勢）；釋、梵、護世
【English Translation】 English version: 『The minds of all sentient beings are known by the Tathagata (如來，the thus-gone one).』
At that time, all the great Sravakas (聲聞，disciples who hear the Buddha's teachings) and all the assembled listeners felt a sense of rare wonder, and they said, 『We have all gained great benefit today, having encountered this teacher and achieved vast merit and wisdom!』 Then, the Bodhisattvas (菩薩，enlightenment beings) who had come from the sky descended from the air, prostrated themselves before the Tathagata and Manjusri (文殊師利，the Bodhisattva of wisdom), respectfully circumambulated them to the right, and each returned to their own lands.
At that time, the Deva (天神，divine being) Sunetra (善勝天子) said to Manjusri, 『Excellent, Venerable One! You are doing the work of a Buddha, able to transform countless Bodhisattvas to abide in Mahabodhi (大菩提，great enlightenment). I wish you would explain to me the methods for achieving this abiding in Bodhi.』
Manjusri said, 『Deva! There are thirty-five methods for achieving the Bodhisattva's abiding in Bodhi. They are: One should always act according to the proper time and not miss the season; one should be vigilant in guarding the senses (indriya, 諸根); one should restrain the mind and not be moved; one should cultivate the various Paramitas (波羅蜜，perfections, such as generosity, morality, etc.); one should follow skillful means; one should generate superior intention and joy; one should establish great loving-kindness (maitri, 慈心); one should arouse great compassion (karuna, 悲心); one should not abandon the Mahayana (大乘，the Great Vehicle); one should stay away from the Hinayana (小乘，the Lesser Vehicle); one should always be truthful and honest; one should act in accordance with reality; one should protect the Dharma (正法，the teachings of the Buddha); one should practice as one has heard; one should understand that the nature of all beings is equal and without duality; one should regard both those who break the precepts and those who uphold them as fields of merit; one should be aware of the activities of all demons; one should fulfill great vows; one should not be weary of birth and death; one should subdue all demons; one should know how to be grateful and repay kindness; one should enter the Dharma of the cause of cessation; one should not be frightened by the gate of liberation; one should make offerings to all Buddhas; one should act according to the needs of all beings; one should not be defiled by worldly dharmas; one should delight in the Aranya (阿蘭若，secluded places); one should practice having few desires; one should always be mindful of contentment; one should liberate those who have not been liberated; one should help those who have not understood to understand; one should bring peace to those who are not at peace; one should lead those who have not attained Nirvana (涅槃，liberation) to Nirvana; one should not cut off the seed of the Three Jewels (三寶，Buddha, Dharma, Sangha); one should gather the meritorious adornments of the pure lands of all Buddhas. These are the thirty-five methods for achieving the Bodhisattva's abiding in Bodhi, and one should learn them in this way.』
『Furthermore, Deva! A Bodhisattva should abandon ten kinds of arrogance. They are: arrogance of self; arrogance of much learning; arrogance of eloquence; arrogance of gain and fame; arrogance of dwelling in the Aranya; arrogance of ascetic virtues; arrogance of wealth and family; arrogance of Sakra (釋，帝釋天), Brahma (梵，梵天), and the world-protectors
承事慢；禪定神通慢；為于佛、法、僧得不壞信，天、龍、夜叉、犍闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等恭敬讚歎慢。菩薩能離此十種慢，即于阿耨多羅三藐三菩提不退轉，不為一切外道魔怨之所損敗。」
時善勝天子白文殊師利言：「隨於尊者所住之處，當知已是有此法門，即為如來於中出世，轉正法輪。」
佛言：「如是，如是！如汝所說，隨何方土文殊師利說此法門，即為法王于其中住。若有眾生行此法者，是真佛子。有能信解、受持此法，名實修行，斯人已為佛所調伏，不退轉于阿耨多羅三藐三菩提。」
爾時世尊告彌勒菩薩、迦葉、阿難：「善男子！我今以此法門付囑汝等，當受持、讀誦、如說修行、為人廣說。我涅槃后應以此法大作佛事，令一切眾生皆獲安樂。」
彌勒白言：「唯然，受教！世尊！當何名此經？云何受持？」
佛告彌勒：「此經名『說四法門』，亦名『成就菩薩道法』，是故汝等應共受持。」
佛說此經已，彌勒菩薩摩訶薩、長老大迦葉、長老阿難，及一切世間天、人、阿修羅等，聞佛所說，歡喜奉行。
大乘四法經
【現代漢語翻譯】 現代漢語譯本：承事慢（因受到供養而產生的傲慢）；禪定神通慢（因擁有禪定和神通而產生的傲慢）；為于佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Sangha，僧團）得不壞信，天（Deva，天神）、龍（Nāga，龍族）、夜叉（Yakṣa，夜叉）、犍闥婆（Gandharva，乾闥婆）、阿修羅（Asura，阿修羅）、迦樓羅（Garuḍa，迦樓羅）、緊那羅（Kiṃnara，緊那羅）、摩睺羅伽（Mahoraga，摩睺羅伽）等恭敬讚歎慢（因為得到天龍八部等恭敬讚歎而產生的傲慢）。菩薩（Bodhisattva，覺悟的有情）能離此十種慢，即于阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）不退轉，不為一切外道魔怨之所損敗。」
時善勝天子白文殊師利（Mañjuśrī，文殊菩薩）言：「隨於尊者所住之處，當知已是有此法門，即為如來（Tathāgata，如來）于中出世，轉正法輪。」
佛（Buddha，佛陀）言：「如是，如是！如汝所說，隨何方土文殊師利（Mañjuśrī，文殊菩薩）說此法門，即為法王于其中住。若有眾生行此法者，是真佛子。有能信解、受持此法，名實修行，斯人已為佛所調伏，不退轉于阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。」
爾時世尊告彌勒菩薩（Maitreya Bodhisattva，彌勒菩薩）、迦葉（Kāśyapa，迦葉）、阿難（Ānanda，阿難）：「善男子！我今以此法門付囑汝等，當受持、讀誦、如說修行、為人廣說。我涅槃（Nirvāṇa，涅槃）后應以此法大作佛事，令一切眾生皆獲安樂。」
彌勒（Maitreya，彌勒）白言：「唯然，受教！世尊！當何名此經？云何受持？」
佛（Buddha，佛陀）告彌勒（Maitreya，彌勒）：「此經名『說四法門』，亦名『成就菩薩道法』，是故汝等應共受持。」
佛（Buddha，佛陀）說此經已，彌勒菩薩摩訶薩（Maitreya Bodhisattva-mahāsattva，彌勒菩薩摩訶薩）、長老大迦葉（Mahākāśyapa，大迦葉）、長老阿難（Ānanda，阿難），及一切世間天（Deva，天神）、人、阿修羅（Asura，阿修羅）等，聞佛所說，歡喜奉行。
大乘四法經
【English Translation】 English version: Pride in being served; pride in meditative concentration and supernormal powers; pride in being respected and praised by Devas (Deva, gods), Nāgas (Nāga, dragons), Yakṣas (Yakṣa, spirits), Gandharvas (Gandharva, celestial musicians), Asuras (Asura, demigods), Garuḍas (Garuḍa, mythical birds), Kiṃnaras (Kiṃnara, celestial musicians), Mahoragas (Mahoraga, great serpents) because of unwavering faith in the Buddha (Buddha, the awakened one), the Dharma (Dharma, the teachings), and the Sangha (Sangha, the community). If a Bodhisattva (Bodhisattva, an enlightened being) can abandon these ten kinds of pride, they will not regress from Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment) and will not be harmed or defeated by any heretics, demons, or enemies.'
Then the Deva (Deva, god) Good Victory said to Mañjuśrī (Mañjuśrī, the Bodhisattva of wisdom): 'Wherever the venerable one dwells, it should be known that this Dharma (Dharma, teachings) door exists, and the Tathāgata (Tathāgata, the thus-gone one) appears in that place to turn the wheel of the Dharma (Dharma, teachings).'
The Buddha (Buddha, the awakened one) said: 'So it is, so it is! As you say, wherever Mañjuśrī (Mañjuśrī, the Bodhisattva of wisdom) speaks this Dharma (Dharma, teachings) door, the Dharma (Dharma, teachings) King dwells there. If there are beings who practice this Dharma (Dharma, teachings), they are true children of the Buddha (Buddha, the awakened one). Those who can believe, understand, receive, and uphold this Dharma (Dharma, teachings), and truly practice it, have already been tamed by the Buddha (Buddha, the awakened one) and will not regress from Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment).'
At that time, the World Honored One told Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha), Kāśyapa (Kāśyapa, one of the Buddha's disciples), and Ānanda (Ānanda, the Buddha's attendant): 'Good men! I now entrust this Dharma (Dharma, teachings) door to you. You should receive, uphold, recite, practice as taught, and widely explain it to others. After my Nirvāṇa (Nirvāṇa, passing away), you should use this Dharma (Dharma, teachings) to perform great Buddha (Buddha, the awakened one) works, so that all beings may obtain peace and happiness.'
Maitreya (Maitreya, the future Buddha) said: 'Yes, I accept the teaching! World Honored One! What should this Sutra (Sutra, scripture) be called? How should we uphold it?'
The Buddha (Buddha, the awakened one) told Maitreya (Maitreya, the future Buddha): 'This Sutra (Sutra, scripture) is called 'Speaking of the Four Dharma (Dharma, teachings) Doors,' and it is also called 'The Dharma (Dharma, teachings) for Accomplishing the Bodhisattva (Bodhisattva, an enlightened being) Path.' Therefore, you should all receive and uphold it together.'
After the Buddha (Buddha, the awakened one) spoke this Sutra (Sutra, scripture), Maitreya Bodhisattva-mahāsattva (Maitreya Bodhisattva-mahāsattva, the great Bodhisattva Maitreya), the Elder Mahākāśyapa (Mahākāśyapa, one of the Buddha's disciples), the Elder Ānanda (Ānanda, the Buddha's attendant), and all the Devas (Deva, gods), humans, Asuras (Asura, demigods), and others in the world, hearing what the Buddha (Buddha, the awakened one) had said, rejoiced and practiced accordingly.
The Great Vehicle Four Dharma (Dharma, teachings) Sutra (Sutra, scripture)