Introduction

i.1An Explanation of The Noble Sūtra on the Four Factors (Toh 3990), attributed in the text itself to the famed Indian scholar Vasubandhu, is a commentary on The Noble Mahāyāna Sūtra on the Four Factors (Āryacaturdharmakanāmamahāyānasūtra, Toh 251). In this short sūtra, the Buddha lists the thought of awakening, the spiritual friend, the twin qualities of tolerance and lenience, and dwelling in the forest, as four factors that bodhisattvas should not abandon even at the cost of their lives. Vasubandhu’s commentary is one of two commentaries related to that sūtra preserved in Tibetan in the Tengyur. The other, A Commentary on An Explanation of The Noble Sūtra on the Four Factors (*Āryacaturdharmakavyākhyānaṭīkā; ’phags pa chos bzhi pa’i rgya cher bshad pa’i rgya cher ’grel pa, Toh 3990a), is attributed to Jñānadatta, and is a commentary on Vasubandhu’s text rather than on the sūtra itself.

i.1《聖四法經》解釋（度藏號3990），在文本本身中歸屬於著名印度學者世親，是對《聖四法大乘經》（聖四法大乘經，度藏號251）的註釋。在這部簡短的經典中，佛陀列舉了菩提心、善知識、忍辱與柔和的雙重品質，以及居林，作為菩薩甚至不應以性命代價而放棄的四個因素。世親的註釋是藏文《丹珠爾》中保存的與該經相關的兩部註釋之一。另一部《聖四法經解釋註釋》（聖四法大乘經解釋詳細註釋；'phags pa chos bzhi pa'i rgya cher bshad pa'i rgya cher 'grel pa，度藏號3990a），歸屬於智友，是對世親文本的註釋，而非對該經的直接註釋。

i.2Vasubandhu’s commentary begins with a discussion of the sūtra’s purpose. The author then proceeds to discuss why the sūtra focuses specifically on four factors. Several different reasons are given, including simplicity and ease of memorization. The commentary also notes that the sūtra refers to followers of the Great Vehicle as bodhisattvas, great beings, and it offers some interesting explanations for the use of these terms.

i.2世親的論著首先討論了該經的目的。作者接著探討為什麼該經特別強調四個因素。給出了幾個不同的理由，包括簡潔性和易於記憶。論著還指出，該經將大乘的追隨者稱為菩薩和大士，並對這些術語的使用提供了一些有趣的解釋。

i.3The longest portion of the commentary pairs the four factors from the sūtra with other sets of four factors, such as four factors conducive to the accumulation of the supplies for awakening. It describes the set of four factors from the sūtra either as providing the basis for these other factors, or as the antidote to them. Jñānadatta unpacks the specifics of these correlations at greater length in the subcommentary. The main commentary concludes with a brief comment on why those who strive for the awakening of śrāvakas and pratyekabuddhas are not also called bodhisattvas and reiterates the main purpose of the sūtra. The commentary makes no mention of the sūtra’s two concluding verses.

i.3解釋性最長的部分將經文中的四法與其他四法集合相互配對，例如有利於積聚菩提資糧的四法。它將經文中的四法集合描述為要么為這些其他因素提供基礎，要么作為對它們的對治。智友在副評釋中更詳細地闡述了這些相互關聯的具體內容。主要解釋以簡要評論為結尾，說明為什麼追求聲聞和辟支佛覺悟的人也不被稱為菩薩，並重申了經文的主要目的。該解釋未提及經文最後的兩首偈頌。

i.4There is no translator’s colophon to Vasubandhu’s commentary and therefore no clear information as to who translated it. Jñānadatta’s commentary does have a colophon, stating that the translators were Dānaśīla, Prajñāvarman, and Yeshé De. It is possible that both commentaries were translated at the same time and that the colophon applies to them both. The two commentaries are also listed together in the Denkarma catalog of translated works, and both texts also appear among the Dunhuang documents (IOL Tib J 71–74).

i.4世親的《四法經》註疏沒有譯者的結尾讚文，因此沒有明確的資訊說明由誰進行翻譯。智友的《四法經》註疏則有結尾讚文，記載譯者為施護、般若跋摩和智慧藏。這兩部註疏可能是在同一時期翻譯的，結尾讚文可能同時適用於兩部著作。這兩部註疏在《丹卡目錄》中的翻譯作品目錄中也一起列出，兩部文本也都出現在敦煌文獻中（IOL Tib J 71–74）。

i.5The following translation was primarily based on the Degé block print with reference to the Comparative Edition (dpe bsdur ma) and the commentary ascribed to Jñānadatta.

i.5以下翻譯主要以德格版為基礎，並參考對勘版（dpe bsdur ma）和智友菩薩所造的註疏。