T14n0543_佛說巨力長者所問大乘經

大正藏第 14 冊 No. 0543 佛說巨力長者所問大乘經

No. 543

佛說巨力長者所問大乘經卷上

宋西天同譯經寶法大師賜紫沙門智吉祥等奉　詔譯

如是我聞：

一時，世尊在舍衛國祇陀園林給孤獨舍，與大比丘眾千二百五十人俱，皆是阿羅漢。一切漏盡離煩惱縛，心善解脫慧善解脫，如大龍王神用變化，諸所應作無所未辦，除去重擔逮得己利，心智解脫諸法自在，善能修習到彼岸行。復有尊者阿難，多聞利根而為上首；復有五百菩薩摩訶薩，得諸陀羅尼住三摩地，俱在眾中。

爾時，舍衛大城有一長者，名曰巨力，色相具足名稱遠聞。而是長者其家巨富，多諸金銀、琉璃、硨磲、碼瑙、珊瑚、琥珀、大摩尼珠奇妙珍寶，種種庫藏悉皆盈溢，資財五穀不可算數，一切受用珍玩之具，隨意滿足。凡欲所須亦無闕乏，出入息利周遍他國無處不有，其諸驅役奴婢僕從執作吏人，像馬車乘亦復眾多。

於是長者所居之地，壯麗嚴雅重門樓閣，堂房舍宇雜寶間飾，光明互照園苑池沼，奇異華果盡集其中，種種莊嚴余無可比，婇女妓樂悉皆上妙，唯除王者余無所及，長者于中極受娛樂，晝夜六時曾無有間。於是長者復有五百長者以為弼輔，主執珍寶，守持

【現代漢語翻譯】現代漢語譯本《佛說巨力長者所問大乘經》捲上

宋朝西天譯經三藏寶法大師、賜紫沙門智吉祥等人奉詔翻譯

我是這樣聽說的：

一時，世尊在舍衛國（Śrāvastī）祇陀園林（Jetavana）給孤獨（Anāthapiṇḍika）的精舍，與一千二百五十位大比丘在一起，他們都是阿羅漢（Arhat）。一切煩惱都已斷盡，脫離了煩惱的束縛，心得到善妙的解脫，智慧得到善妙的解脫，如同大龍王一樣具有神通變化，所有應該做的事情沒有沒做完的，除去了沉重的負擔，獲得了自身的利益，心智解脫，對諸法自在，善於修習到達彼岸的行持。還有尊者阿難（Ānanda），以多聞和敏銳的根器為首；還有五百位菩薩摩訶薩（Bodhisattva-mahāsattva），獲得了各種陀羅尼（dhāraṇī），安住於三摩地（samādhi），也在大眾之中。

當時，舍衛大城（Śrāvastī）有一位長者，名叫巨力（Mahābala），容貌端正，名聲遠揚。這位長者家境非常富有，擁有大量的金銀、琉璃（vaiḍūrya）、硨磲（śaṅkha）、瑪瑙（aśmagarbha）、珊瑚（pravāla）、琥珀（akṣamālā）、大摩尼寶珠（mahā-maṇi）等奇妙珍寶，各種庫藏都裝得滿滿的，資財和五穀多得數不清，一切享用的珍玩器具，隨意取用都能滿足。凡是想要的東西都不會缺乏，出入的利息遍佈其他國家，沒有哪個地方沒有他的生意，他所驅使的奴婢僕從和執事吏人，以及象馬車乘也非常眾多。

於是，長者所居住的地方，壯麗雅緻，重門樓閣，廳堂房屋用各種珍寶裝飾，光明相互照耀，園苑池沼中，奇異的花果都聚集在其中，各種莊嚴沒有可以相比的，歌女和音樂都非常美妙，除了國王以外沒有人能比得上，長者在其中極盡享受娛樂，晝夜六時都沒有間斷。於是長者還有五百位長者作為輔佐，主管珍寶，負責守衛。

【English Translation】 English version The Great Vehicle Sutra Spoken by the Buddha on the Questions of the Elder Mahābala, Volume 1

Translated by Tripiṭaka Master Bao Fa of the Western Heaven of the Song Dynasty, the Purple-Robed Śrāmaṇa Zhixiang and others, under Imperial Decree

Thus have I heard:

At one time, the World-Honored One was in the Jeta Grove (Jetavana) of Śrāvastī (Śrāvastī), in the monastery of Anāthapiṇḍika (Anāthapiṇḍika), together with a gathering of 1,250 great bhikṣus (bhikṣu), all of whom were Arhats (Arhat). All their outflows were exhausted, they were liberated from the bonds of affliction, their minds were well liberated, their wisdom was well liberated, like great dragon kings with divine powers and transformations, all that should be done was completely accomplished, they had cast off their heavy burdens and attained their own benefit, their minds and wisdom were liberated, they were masters of all dharmas, and they were skilled in cultivating the practice of reaching the other shore. There was also the Venerable Ānanda (Ānanda), foremost in his vast learning and sharp faculties; and there were also five hundred Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva), who had attained various dhāraṇīs (dhāraṇī), dwelt in samādhi (samādhi), and were also in the assembly.

At that time, in the great city of Śrāvastī (Śrāvastī), there was an elder named Mahābala (Mahābala), whose appearance was complete and whose name was widely known. This elder was extremely wealthy, possessing much gold, silver, vaiḍūrya (vaiḍūrya), śaṅkha (śaṅkha), aśmagarbha (aśmagarbha), pravāla (pravāla), akṣamālā (akṣamālā), great mani jewels (mahā-maṇi), and other wondrous treasures. All his storehouses were overflowing, his wealth and grains were countless, and all his enjoyable and precious objects were readily available. Whatever he desired was never lacking, and the interest from his business spread throughout other countries, with his presence everywhere. His servants, slaves, and officials, as well as elephants, horses, and carriages, were also numerous.

Thus, the place where the elder resided was magnificent and elegant, with layered gates, pavilions, halls, and houses adorned with various jewels, their light shining upon each other. In the gardens and ponds, rare flowers and fruits were gathered, and the various decorations were unparalleled. The female entertainers and music were all exquisite, surpassing all but the king. The elder indulged in pleasure within, without interruption day and night. Furthermore, the elder had five hundred elders as his assistants, managing his treasures and guarding them.

庫藏資生之具。

爾時，巨力長者忽於一時，善根成熟心生覺悟，即自念言：「浮世匪堅如夢所見，一切色相終歸磨滅，而此身者，體性本空亦覆敗壞，五欲樂因增生苦果，群盲迷倒無解脫時。」即於是時，呼諸長者皆來集坐，告彼眾人：「皆應寂靜各各諦聽，一切諸法，緣聚而生緣散而滅，體性非實終歸敗壞，眾生妄念起諸分別，執有我身及我眷屬，不知無常剎那生滅，錢財屋宅翻成他有，愚癡自大造五趣因，結業既成受諸異報，惡道易往善趣難生。汝等當知人身難得，今更若能于剎那頃，發生正念斯謂為難。

「汝諸長者，還能知彼諸佛如來出興世間，難得值遇，既生佛國，信心不退此亦為難。于佛正教起信向心，厭離世俗出家為難。雖復出家，能修比丘清凈梵行息除惡緣，而是為難。晝夜精勤習諸禪那遠離散亂，亦復為難。若性聰慧，善能分別諸法真偽，此則為難。今得為人復遇善王，息諸斗諍住安樂地，亦甚為難。若諸眾生，修諸功德生如來國心常堅固，是亦為難。

「又諸眾生，能以方便善巧語言，種種勸誘諸善知識，營修福業往詣佛所親近供養，是則為難。若有眾生，遠離貧窮鮮薄愚癡，多諸福慧生佛國土，于眾人中，能作種種莊嚴佛事，此則為難。若有眾生，于聲聞乘精進禁戒欲求

【現代漢語翻譯】現代漢語譯本：庫藏資生之具（倉庫里儲存的生活物資）。

當時，巨力長者（擁有巨大力量的長者）忽然在某個時候，善根成熟，心中覺悟，就自己思量道：『這浮華的世界並不堅固，如同夢中所見，一切有形之物終將磨滅。而這個身體，其體性本為空，也終將敗壞。五欲之樂反而會增長痛苦的果報，眾生像一群盲人一樣迷惑顛倒，沒有解脫的時候。』

就在這個時候，他召集各位長者前來聚會，告訴他們說：『你們都應當安靜下來，仔細聽我說。一切諸法，都是因緣聚合而生，因緣離散而滅，其體性並非真實，終將敗壞。眾生虛妄地生起各種分別念，執著于有『我』這個身體以及『我的』眷屬，不知道世事無常，剎那生滅，錢財房屋最終會變成別人的。愚癡自大，造下輪迴五道的因，業力一旦形成，就要承受各種不同的果報，惡道容易去，善道難以生。你們應當知道人身難得，現在如果能在極短的時間內，生起正確的念頭，這可以說是很難的。』

『你們各位長者，還能知道諸佛如來出現在世間，很難遇到，既然生在佛國，信心不退轉，這也是很難的。對於佛的正法產生信心和嚮往之心，厭離世俗而出家，是很難的。即使出家了，能夠修持比丘清凈的梵行，息滅各種惡緣，這也是很難的。日夜精勤地修習各種禪定，遠離散亂，也是很難的。如果天性聰慧，善於分辨諸法的真假，這可以說是很難的。現在能夠做人，又遇到賢明的君王，平息各種爭鬥，安居樂業，這也是非常難得的。如果眾生修習各種功德，往生到如來的國土，心常堅定，這也是很難的。』

『還有，如果眾生能夠用方便善巧的語言，種種勸誘各位善知識，經營修習福德善業，前往佛的處所親近供養，這可以說是很難的。如果有眾生，遠離貧窮、淺薄和愚癡，擁有許多福報和智慧，生在佛的國土，在眾人之中，能夠做種種莊嚴佛事的，這可以說是很難的。如果有眾生，對於聲聞乘精進持戒，想要…』

【English Translation】 English version: Treasury of means of livelihood (Supplies stored in the warehouse for living).

At that time, the Elder Great Strength (a wealthy man with great power) suddenly, at one point, had his roots of goodness ripen and his mind awakened. He immediately thought to himself: 'This fleeting world is not firm, like something seen in a dream. All forms and appearances will eventually be destroyed. And this body, its nature is fundamentally empty and will also decay. The pleasures of the five desires only increase the suffering of the consequences. Sentient beings are deluded like a group of blind people, with no time for liberation.'

At that very moment, he summoned all the elders to come and sit together, and told them: 'You should all be quiet and listen carefully. All dharmas arise from the gathering of conditions and cease with the scattering of conditions. Their nature is not real and will eventually decay. Sentient beings falsely generate various discriminations, clinging to the existence of 'I' as a body and 'my' family. They do not know that things are impermanent, arising and ceasing in an instant. Money and houses will eventually become someone else's. Foolish and arrogant, they create the causes for the five realms of rebirth. Once karma is formed, they must endure various different retributions. It is easy to go to the evil paths, but difficult to be born in the good paths. You should know that it is difficult to obtain a human body, and now, if one can generate a correct thought in an instant, this can be said to be very difficult.'

'You elders, can also know that it is difficult to encounter the Buddhas and Tathagatas appearing in the world. Since you are born in the Buddha's land, it is also difficult to have unwavering faith. It is difficult to generate faith and aspiration towards the Buddha's true Dharma, and to renounce the world and become a monk. Even if one becomes a monk, it is difficult to cultivate the pure conduct of a Bhikshu, and to extinguish all evil conditions. It is also difficult to diligently practice various meditations day and night, and to stay away from distractions. If one is naturally intelligent and good at distinguishing the truth and falsehood of all dharmas, this can be said to be very difficult. Now, to be able to be born as a human being, and to encounter a wise king, to quell all disputes, and to live in peace and happiness, this is also very rare. If sentient beings cultivate various merits, are born in the Tathagata's land, and their minds are always firm, this is also difficult.'

'Furthermore, if sentient beings can use skillful and expedient language to encourage various virtuous friends, manage and cultivate meritorious deeds, and go to the Buddha's place to draw near and make offerings, this can be said to be very difficult. If there are sentient beings who are far from poverty, shallowness, and ignorance, possess many blessings and wisdom, are born in the Buddha's land, and can perform various adornments of Buddha-deeds among the people, this can be said to be very difficult. If there are sentient beings who are diligent in upholding the precepts of the Sravaka vehicle, desiring...'

解脫、于辟支佛乘欲求解脫、于無上乘欲求解脫，真實為難。」

爾時巨力長者，說是三乘及諸事已，謂眾人言：「如我所說應生覺悟，了達色相不得堅固。」

是時，坐中五百長者聞說是事，如昏醉人殊無醒覺。於時眾中有一長者，從坐而起，白巨力長者言：「我等今者咸皆有疑，云何名為聲聞緣覺及無上乘？云何世間所有色相五欲樂具，體性不堅剎那生滅？重為我等分別解說，愿樂欲聞。」

爾時，巨力長者語彼長者及眾人言：「今此舍衛大城，于祇陀林給孤精舍有佛世尊，三明六通具八解脫，十力、四無所畏、十八不共功德具足，名一切智號天人師。在彼集會，為眾說法決眾疑網。我與汝等可共俱往親近供養，請問如來如是妙法。」

時五百長者聞如是說，各各歡喜踴躍無量，持妙香華種種珍寶，從巨力長者俱詣佛所，右繞三匝，頂禮佛足，恭敬供養歌詠贊嘆，退坐一面。

爾時世尊觀彼長者等，善根成熟堪受勝法，告巨力長者並五百長者言：「汝等何因而來至此？」

爾時眾中有一長者，從坐而起，偏袒右肩右膝著地，合掌恭敬讚歎世尊，而作是言：「我等先聞巨力長者方便教示，世間色相五欲樂具，性不堅實會歸磨滅，乃至廣說，今此人身甚為難得，若復能於一剎那

【現代漢語翻譯】現代漢語譯本：對於聲聞乘想要尋求解脫，對於辟支佛乘想要尋求解脫，對於無上乘想要尋求解脫，這實在是很難的。

當時，巨力長者在說完這三種乘以及相關的事情后，對眾人說：『對於我所說的內容，你們應該生起覺悟，明白色相併不是堅固不變的。』（色相：佛教用語，指一切可見的物質現象）

這時，在座的五百位長者聽了這些話，就像喝醉了酒的人一樣，完全沒有醒悟。當時，人群中有一位長者，從座位上站起來，對巨力長者說：『我們現在都感到疑惑，什麼是聲聞乘（Śrāvakayāna，通過聽聞佛法而證悟的修行方式），什麼是緣覺乘（Pratyekabuddhayāna，通過自身觀察因緣而證悟的修行方式），什麼是無上乘（Anuttarayāna，即大乘，以普度眾生為目標的修行方式）？世間所有的色相（rūpa，指一切可見的物質現象）和五欲（pañcakāmaguṇa，指色、聲、香、味、觸五種感官慾望）享樂，為什麼本質是不堅固的，是剎那生滅的？請您再次為我們詳細地解釋說明，我們很想聽。』

當時，巨力長者對那位長者以及眾人說：『現在這座舍衛大城（Śrāvastī，古印度城市名）中，在祇陀林給孤精舍（Jetavana-anāthapiṇḍada-ārāma，佛陀在世時重要的佛教場所）有佛世尊（Buddha-bhagavat，對佛陀的尊稱），他具有三明（tri-vidyā，宿命明、天眼明、漏盡明）、六通（ṣaṭ-abhijñā，天眼通、天耳通、他心通、宿命通、神足通、漏盡通），具備八解脫（aṣṭa-vimokṣa，佛教的八種禪定境界），擁有十力（daśa-bala，佛陀的十種力量）、四無所畏（catuḥ-vaiśāradya，佛陀的四種無所畏懼的自信）、十八不共功德（aṣṭādaśa-āveṇika-dharma，佛陀獨有的十八種功德），被稱為一切智（sarvajña，指佛陀的智慧），號為天人師（śāstā deva-manushyānām，指佛陀是天人和人類的導師）。他在那裡轉法輪（dharma-cakra-pravartana，指佛陀宣講佛法），為大眾說法，解除大眾的疑惑。我們可以一起去親近供養他，請問如來（Tathāgata，佛陀的稱號之一）這些微妙的佛法。』

當時，五百位長者聽了這些話，各自都非常歡喜，踴躍不已，拿著美妙的香、花以及各種珍寶，跟隨巨力長者一起前往佛陀所在的地方，右繞佛陀三圈，頂禮佛足，恭敬地供養，歌頌讚嘆，然後退到一旁坐下。

當時，世尊觀察那些長者們，知道他們的善根已經成熟，可以接受殊勝的佛法，於是告訴巨力長者以及五百位長者說：『你們因為什麼原因來到這裡？』

當時，人群中有一位長者，從座位上站起來，袒露右肩，右膝著地，合掌恭敬地讚歎世尊，然後說道：『我們先前聽巨力長者方便地教導我們，世間的色相和五欲享樂，本質是不堅固的，最終會消磨滅亡，乃至他廣泛地講述了這些道理。現在我們知道，這人身是非常難得的，如果還能夠在短暫的一剎那

【English Translation】 English version: 'It is truly difficult to seek liberation through the Śrāvakayāna (the vehicle of disciples), to seek liberation through the Pratyekabuddhayāna (the vehicle of solitary Buddhas), and to seek liberation through the Anuttarayāna (the unsurpassed vehicle, i.e., Mahayana).'

At that time, the elder Mahabala (Great Strength), having spoken of these three vehicles and various matters, said to the assembly: 'You should awaken to what I have said, and understand that material forms (rūpa) are not enduring.'

Then, five hundred elders in the assembly, hearing these words, were like drunken men, utterly without awakening. At that time, one elder from the assembly arose from his seat and said to the elder Mahabala: 'We are now all filled with doubt. What are called the Śrāvakayāna, the Pratyekabuddhayāna, and the Anuttarayāna? Why are all the material forms (rūpa) and the five sensual pleasures (pañcakāmaguṇa) in the world impermanent in nature, arising and ceasing in an instant? Please explain and elaborate for us again; we are eager to hear.'

At that time, the elder Mahabala said to that elder and the assembly: 'Now, in this great city of Śrāvastī, at the Jeta Grove Anathapindika's Monastery (Jetavana-anāthapiṇḍada-ārāma), there is the World-Honored One, the Buddha (Buddha-bhagavat), possessing the three kinds of knowledge (tri-vidyā) and the six supernormal powers (ṣaṭ-abhijñā), complete with the eight liberations (aṣṭa-vimokṣa), the ten powers (daśa-bala), the four fearlessnesses (catuḥ-vaiśāradya), and the eighteen unique qualities (aṣṭādaśa-āveṇika-dharma), known as the All-Knowing One (sarvajña), and called the Teacher of Gods and Humans (śāstā deva-manushyānām). He is turning the wheel of Dharma (dharma-cakra-pravartana) there, expounding the Dharma for the assembly, and resolving the nets of doubt. We can all go together to draw near to and make offerings to him, and ask the Tathāgata (one of the Buddha's titles) about these wonderful teachings.'

At that time, the five hundred elders, hearing these words, were each filled with joy and boundless elation. Holding exquisite incense, flowers, and various treasures, they went with the elder Mahabala to the place where the Buddha was, circumambulated him three times to the right, prostrated themselves at his feet, respectfully made offerings, sang praises, and then withdrew to sit on one side.

At that time, the World-Honored One, observing those elders, knew that their roots of goodness were mature and that they were capable of receiving the supreme Dharma. He said to the elder Mahabala and the five hundred elders: 'For what reason have you come here?'

At that time, one elder from the assembly arose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined respectfully praised the World-Honored One, saying: 'We first heard the elder Mahabala's skillful teachings, that the material forms and the five sensual pleasures in the world are impermanent in nature and will eventually decay and perish, and so on, as he extensively explained these principles. Now we know that this human body is extremely difficult to obtain, and if one can, even for a brief moment

頃發生正念斷邪妄心，斯亦為難。諸佛如來出興世間，值遇亦難，既生佛國須具信心，斯亦為難。于佛正教起信向心，厭離世俗忻求出家，此亦為難。雖復出家，能修比丘清凈梵行息諸惡緣，是則為難。晝夜精勤習諸禪那遠離散亂，亦復為難。

「若性聰慧，善能分別諸法真偽，此則為難。今得為人復遇善王，息諸斗諍住安樂地，亦甚為難。若諸眾生，修諸功德生如來國，是亦為難。又諸眾生，能以方便善巧語言，種種勸誘諸善知識營修福業，往詣佛所親近供養，是則為難。

「若有眾生，多諸福慧生佛國土，能作種種莊嚴佛事，此則為難。若有眾生，于聲聞乘辟支佛乘及無上乘，欲求解脫，真實為難。是時巨力長者為我等輩，說世間法乃至三乘及諸難事，我等雖聞皆不曉悟，各各愿樂，親近如來、應、正等覺，有大神通具一切智，惟愿慈悲廣為我等，開示演說三乘妙法及諸難事，世間人身色相五欲，虛幻不實終歸磨滅，令諸聞者悟生滅相，究竟修行菩薩聖道，皆得發生阿耨多羅三藐三菩提心。」

爾時，世尊告彼長者等言：「善哉！善哉！諸善男子，汝等善能請問如來三乘妙法及諸難事，色相幻化五欲不堅，汝等諦聽善思念之，如來、應、正等覺出現世間，隨眾生性說三乘法，方便開示種種譬喻

【現代漢語翻譯】現代漢語譯本：頃刻間生起正念，斷除邪惡虛妄之心，這也是很難的。諸佛如來出現於世間，能夠值遇也是很難的，既然已經生於佛國，必須具備信心，這也是很難的。對於佛的正教生起信心和嚮往之心，厭離世俗，欣求出家，這也是很難的。即使已經出家，能夠修持比丘清凈的梵行，止息各種惡緣，這更是難上加難。日夜精勤地修習各種禪定，遠離散亂，這也是很難的。如果天性聰慧，善於分辨各種法義的真偽，這更是難得。如今能夠得到人身，又遇到賢明的君王，止息各種爭鬥，安住在安樂的地方，也是非常難得的。如果各種眾生，修習各種功德，得生於如來的佛國，這也是很難的。又有各種眾生，能夠以方便善巧的語言，種種勸誘各位善知識，經營修習福德善業，前往佛的處所，親近供養，這更是難得。如果有眾生，具有很多福德和智慧，得生於佛的國土，能夠做種種莊嚴佛事的，這更是難得。如果有眾生，對於聲聞乘（Śrāvakayāna，通過聽聞佛法而證悟的修行方式）、辟支佛乘（Pratyekabuddhayāna，通過自身努力證悟的修行方式）以及無上乘（Anuttarayāna，即菩薩乘，以利益一切眾生為目標的修行方式），想要尋求解脫，實在是難上加難。這時，巨力長者為我們這些人，講述世間法乃至三乘（Triyāna，聲聞乘、辟支佛乘和菩薩乘）以及各種難事，我們雖然聽了，卻都不明白，各自都希望能夠親近如來（Tathāgata）、應（Arhat）、正等覺（Samyaksaṃbuddha），具有廣大的神通，具備一切智慧，只希望佛陀慈悲，為我們廣泛地開示演說三乘的微妙法義以及各種難事，世間的人身、色相、五欲（pañca kāmaguṇā，色、聲、香、味、觸）都是虛幻不實的，終究會磨滅，讓各位聽聞者領悟生滅的真相，最終修行菩薩的聖道，都能夠發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。這時，世尊告訴各位長者等人說：『很好！很好！各位善男子，你們很善於請問如來關於三乘的微妙法義以及各種難事，色相是虛幻的，五欲是不堅固的，你們仔細聽，好好思考，如來（Tathāgata）、應（Arhat）、正等覺（Samyaksaṃbuddha）出現於世間，隨著眾生的根性，宣說三乘法，方便地開示各種譬喻。』

【English Translation】 English version: It is difficult to generate right mindfulness and cut off evil and deluded thoughts in an instant. It is also difficult for all Buddhas and Tathagatas (Tathāgata, 'Thus Gone One' or 'Thus Come One', an epithet of the Buddha) to appear in the world and to encounter them. Having been born in a Buddha-land, it is necessary to have faith, which is also difficult. To generate faith and aspiration towards the Buddha's true teachings, to be disgusted with worldly life, and to joyfully seek renunciation is also difficult. Even having renounced the world, to be able to cultivate the pure Brahmacharya (Brahmacharya, a life of celibacy and spiritual practice) of a Bhikshu (Bhikshu, a Buddhist monk) and to cease all evil conditions is even more difficult. To diligently practice various Dhyanas (Dhyanas, meditative states) day and night, and to stay away from distractions is also difficult. If one is naturally intelligent and able to distinguish the truth from falsehood in all Dharmas (Dharmas, teachings or phenomena), this is even more difficult. Now, to obtain a human body and encounter a virtuous king, to cease all strife and dwell in a place of peace and happiness is also very difficult. If all sentient beings cultivate various merits and are born in the land of the Tathagata (Tathāgata), this is also difficult. Furthermore, if all sentient beings are able to use skillful and expedient language to encourage various virtuous friends to cultivate meritorious deeds, to go to the Buddha's place, and to draw near and make offerings, this is even more difficult. If there are sentient beings who have much merit and wisdom and are born in the Buddha's land, and are able to perform various adornments of Buddha-deeds, this is even more difficult. If there are sentient beings who, with regard to the Śrāvakayāna (Śrāvakayāna, the vehicle of the hearers), Pratyekabuddhayāna (Pratyekabuddhayāna, the vehicle of solitary Buddhas), and Anuttarayāna (Anuttarayāna, the unsurpassed vehicle, i.e., the Bodhisattva vehicle), wish to seek liberation, this is truly difficult. At that time, the Elder Jūtabala (Jūtabala, a powerful elder) spoke to us about worldly Dharmas (Dharmas) up to the Three Vehicles (Triyāna, the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and various difficult matters. Although we heard them, we did not understand them. Each of us wished to draw near to the Tathagata (Tathāgata), Arhat (Arhat, a worthy one), Samyaksaṃbuddha (Samyaksaṃbuddha, a fully enlightened Buddha), who has great supernatural powers and possesses all wisdom. We only hope that the Buddha will be compassionate and extensively explain to us the wonderful Dharmas (Dharmas) of the Three Vehicles (Triyāna) and various difficult matters. The human body, form, and the five desires (pañca kāmaguṇā, the five objects of desire: forms, sounds, smells, tastes, and tactile sensations) in the world are illusory and unreal, and will eventually perish, so that all who hear may awaken to the nature of arising and ceasing, and ultimately cultivate the holy path of the Bodhisattva (Bodhisattva, an enlightened being who postpones their own nirvana to help others), and all may generate the mind of Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment).' At that time, the World-Honored One (Bhagavan) said to the Elders and others: 'Excellent! Excellent! Good men, you are very good at asking the Tathagata (Tathāgata) about the wonderful Dharmas (Dharmas) of the Three Vehicles (Triyāna) and various difficult matters. Form is illusory, and the five desires are not firm. Listen carefully and contemplate them well. The Tathagata (Tathāgata), Arhat (Arhat), Samyaksaṃbuddha (Samyaksaṃbuddha) appears in the world and, according to the nature of sentient beings, speaks the Three Vehicles (Triyāna), expediently revealing various parables.'

，稱彼根宜信解曉悟，令各漸證清凈涅槃。

「若有眾生，有如來性，于無上乘善根成熟，聞佛演說阿耨多羅三藐三菩提法，心無怯畏愛樂忻求，智慧明瞭精進修學，雖遇苦緣冤家逼害堅固不退，究竟證於無上菩提。

「若諸眾生，于辟支佛乘善根成熟，聞佛說於十二因緣流轉還滅順逆觀行，諦了無疑深生信解，或因世間四時榮謝，覺悟無常獨證聖果。

「若諸眾生，于聲聞乘善根成熟，聞佛說於四聖諦法，隨有所解，知苦斷集證滅修道，四向四果證於無學，如是三乘權實頓漸，各隨眾生根器大小，愛樂修學，遠離生死解脫安樂。」

爾時，巨力長者並五百長者，聞佛所說咸皆歡喜，踴躍無量同聲贊言：「善哉！善哉！能仁大士！善能演說三乘妙法，我等今者，愿樂欲聞無上大乘，甚深法義秘密之行，種種言辭方便譬喻，令我等輩于阿耨多羅三藐三菩提法而無疑惑，深生信解堅固修學，終證菩提心無退舍。」

爾時，世尊告巨力長者並諸長者言：「彼無上乘最勝深法，是菩薩摩訶薩大智大悲所行之道，非諸聲聞及獨覺人安足處所，故凡夫人難信難解，汝等當知合掌諦聽。

「善男子！若諸眾生，住本性中，于無上乘欲求修習，當於一切有情起大悲心，平等救護愛念攝受，如己師

【現代漢語翻譯】現代漢語譯本：根據他們的根器，使他們信解曉悟，讓他們逐漸證得清凈涅槃（Nirvana，寂滅）。

『如果有眾生，具有如來性（Tathagatagarbha，如來藏），對於無上乘（Anuttara-samyak-sambodhi，無上正等正覺）的善根已經成熟，聽聞佛陀演說阿耨多羅三藐三菩提法（Anuttara-samyak-sambodhi-dharma，無上正等正覺之法），心中沒有怯懦畏懼，喜愛欣樂而求取，智慧明瞭，精進修學，即使遇到苦難的因緣和冤家的逼迫侵害，也能堅定不退，最終證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。

『如果各種眾生，對於辟支佛乘（Pratyekabuddha-yana，緣覺乘）的善根已經成熟，聽聞佛陀演說十二因緣（Dvadasanga-pratityasamutpada，十二緣起）的流轉還滅順逆觀行，透徹明瞭沒有疑惑，深深地生起信心和理解，或者因為世間四季的榮盛衰謝，覺悟到世事無常，獨自證得聖果。

『如果各種眾生，對於聲聞乘（Sravaka-yana，聲聞乘）的善根已經成熟，聽聞佛陀演說四聖諦法（Aryasatya-dharma，四聖諦之法），隨著各自的理解，知道苦諦而斷除集諦，證得滅諦而修習道諦，證得四向四果，證入無學果位，像這樣三乘（Triyana，三乘）的權巧和真實，頓悟和漸悟，各自隨著眾生的根器大小，喜愛修學，遠離生死，解脫安樂。』

當時，巨力長者（Mahabala，大力）和五百位長者，聽聞佛陀所說，都非常歡喜，踴躍無量，同聲讚歎說：『太好了！太好了！能仁大士（Sakyamuni，釋迦牟尼）！善於演說三乘妙法，我們現在，願意聽聞無上大乘（Mahayana，大乘），甚深法義和秘密之行，以及種種言辭方便和譬喻，讓我們這些人對於阿耨多羅三藐三菩提法（Anuttara-samyak-sambodhi-dharma，無上正等正覺之法）不再有疑惑，深深地生起信心和理解，堅定地修學，最終證得菩提（Bodhi，覺悟），心不退轉。』

當時，世尊告訴巨力長者（Mahabala，大力）和各位長者說：『那無上乘（Mahayana，大乘）最殊勝深奧的法，是菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）以大智慧和大慈悲所修行的道路，不是聲聞（Sravaka，阿羅漢）和獨覺（Pratyekabuddha，緣覺）之人可以安身立命的地方，所以凡夫俗子難以相信難以理解，你們應當知道，合掌專心諦聽。

『善男子！如果各種眾生，安住在本性之中，想要修習無上乘（Mahayana，大乘），應當對一切有情生起大悲心，平等地救護，愛念攝受，如同對待自己的老師。

【English Translation】 English version: According to their capacities, enable them to believe, understand, and awaken, so that they may gradually attain pure Nirvana (Nirvana, extinction).

'If there are sentient beings who possess the Tathagatagarbha (Tathagatagarbha, the womb of the Thus Come One), and whose roots of goodness for the unsurpassed vehicle (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) are mature, upon hearing the Buddha expound the Dharma of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-dharma, the Dharma of unsurpassed perfect enlightenment), their minds are without fear or timidity, they lovingly rejoice and seek it, their wisdom is clear, and they diligently cultivate and learn. Even when encountering adverse conditions and the persecution of enemies, they remain steadfast and unretreating, ultimately attaining unsurpassed Bodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).

'If there are sentient beings whose roots of goodness for the Pratyekabuddha-yana (Pratyekabuddha-yana, the vehicle of solitary Buddhas) are mature, upon hearing the Buddha speak of the twelve links of dependent origination (Dvadasanga-pratityasamutpada, twelve links of dependent origination), their flowing and ceasing, their forward and reverse contemplation, they thoroughly understand without doubt, and deeply generate faith and understanding. Or, because of the flourishing and decline of the four seasons in the world, they awaken to impermanence and independently attain the holy fruit.

'If there are sentient beings whose roots of goodness for the Sravaka-yana (Sravaka-yana, the vehicle of hearers) are mature, upon hearing the Buddha speak of the Four Noble Truths (Aryasatya-dharma, the Dharma of the Four Noble Truths), according to their understanding, they know suffering, cut off accumulation, realize cessation, and cultivate the path. They attain the four stages of Stream-enterer, Once-returner, Non-returner, and Arhat, and realize the fruit of no-more-learning. Thus, the three vehicles (Triyana, three vehicles), expedient and real, sudden and gradual, each according to the capacity of sentient beings, lovingly cultivate and learn, departing from birth and death, attaining liberation and happiness.'

At that time, the Elder Mahabala (Mahabala, Great Strength) and five hundred elders, hearing what the Buddha said, were all delighted, rejoiced immeasurably, and praised in unison, saying, 'Excellent! Excellent! Sakyamuni (Sakyamuni, the capable and humane great being)! You are skilled in expounding the wonderful Dharma of the three vehicles. We now wish to hear the unsurpassed Mahayana (Mahayana, Great Vehicle), the profound Dharma meaning and secret practices, and various skillful words, means, and parables, so that we may be without doubt regarding the Dharma of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-dharma, the Dharma of unsurpassed perfect enlightenment), deeply generate faith and understanding, firmly cultivate and learn, and ultimately attain Bodhi (Bodhi, enlightenment) without retreating in mind.'

At that time, the World Honored One told the Elder Mahabala (Mahabala, Great Strength) and the elders, 'That unsurpassed vehicle (Mahayana, Great Vehicle), the most supreme and profound Dharma, is the path practiced by Bodhisattva-mahasattvas (Bodhisattva-mahasattva, great Bodhisattvas) with great wisdom and great compassion. It is not a place where Sravakas (Sravaka, Arhats) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas) can securely abide. Therefore, it is difficult for ordinary people to believe and understand. You should know this, join your palms, and listen attentively.

'Good men! If various sentient beings, abiding in their inherent nature, wish to cultivate the unsurpassed vehicle (Mahayana, Great Vehicle), they should generate great compassion towards all sentient beings, equally protect them, lovingly cherish and embrace them, as if they were their own teachers.'

長如己父母、兒女、眷屬親愛憐愍，以清凈心設廣大施，見裸露者施之衣服，見飢渴者施之飲食，見貧窮者施以資財，見病苦者施以良藥。床敷、臥具、田園、屋宅，上妙珍寶、花鬘、瓔珞，末香涂香諸供養具，乃至男女眷屬及自身命，行於佈施，為趨菩提心無吝惜，不由他教，性自修習檀波羅蜜。

「若見眾生不樂佛法不行正道，毀訾三乘住于邪見，斷絕善根縱貪瞋癡，造諸罪業，命終當墮那落迦中及諸惡趣，受種種苦無有休息，而是修行無上乘者，于彼有情起大悲心眷念憐愍不惜身命，發大誓願住彼諸趣苦有情所，方便語言說種種法，化彼有情發菩提心，續諸善念厭苦報身忻菩薩行，令于未來同志修習清凈施行堅固無失，亦以資財飲食衣服自身肢體及親眷屬，花鬘瓔珞床敷臥具，末香涂香資生之具，了悟色空心無耽著，悉能捐舍志樂，自求阿耨多羅三藐三菩提法，亦復展轉化諸有情同修勝行。

「若有眾生，求無上乘心無下劣，堅固修習尸波羅蜜，有大願力修持凈戒，清凈無染非有毀犯，於三種戒漸次修學，行住坐臥威儀具足，調伏三毒密護諸根，魔境現前心速覺悟不生愛樂，雖遇惡人及諸冤對勢力逼遣，而此行人心住正念。設有所犯無愛著心，身語意業離過清凈，于諸善法遍能習學，于諸有情悉皆

饒益遠離損害，于諸聲聞及辟支佛作無作戒，無片舍心，乃至世間人天善戒，亦能守護。

「若有眾生，求無上乘行忍辱行，成就修習羼波羅蜜，瞋恚輕微性自柔軟，于諸有情多所饒益，遇諸冤家訶罵捶打苦言加謗，而是行人不生怨怒，歡喜任持；或遭寒熱貧病睏乏諸逼迫事，為趨菩提安受眾苦。設有惡人欲相謀害，復加凌辱損惱身命，而是行人，觀諸有情緣生幻有剎那滅謝，不見有情，唯存空法故，不起心還生逆害。

「若有眾生求無上乘，為欲成就毗梨耶波羅蜜，勇捍進求菩薩勝法，始從發起大菩提心，習諸正行，雖遇苦緣未嘗退怠，煩惱冤賊競相損害，被精進甲御捍令伏，心常勇猛無諸怯畏，經歷長時堅固不退。

「若有眾生求無上乘，寂靜修學禪那波羅蜜，止息散亂正念現前，調暢身心，速離粗重沉掉障染，適悅輕安正智顯現。

「若有眾生求無上乘，心自聰敏，效能修習般若波羅蜜多，智慧明瞭博達真偽，方便開導善巧分別邪正因果，愚癡闇鈍障染輕微。

「若有眾生，為求阿耨多羅三藐三菩提法，心常平等離冤親相不生分別。若見眾生，行於佈施及不佈施，心無愛惡。若見眾生，守護凈戒及有毀犯，亦無愛惡。若見眾生，修忍辱行及不忍辱，能行精進及不精進，修諸禪那

【現代漢語翻譯】現代漢語譯本：饒益眾生，遠離損害，對於聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）和辟支佛（Pratyekabuddha，不依師教，自己證悟的修行者）所受持的無作戒（一種自然而然持守戒律的狀態），沒有絲毫捨棄之心，乃至世間人天所行的善良戒律，也能守護。

『如果有眾生，爲了追求無上乘（Anuttara-yāna，最高的乘法，即佛乘），修行忍辱，成就修習羼波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜），瞋恚之心輕微，性格自然柔和，對於一切有情（Sentient beings，一切有感知和意識的生命）多有饒益，遇到冤家仇敵的訶罵、捶打、惡語相加、誹謗中傷，而修行人卻不生怨恨惱怒，歡喜承受；或者遭遇寒冷、炎熱、貧窮、疾病、困頓、匱乏等種種逼迫之事，爲了趨向菩提（Bodhi，覺悟），安然忍受各種苦難。即使有惡人想要謀害，甚至加以刀杖損害身命，而修行人，觀察一切有情都是因緣生起、虛幻不實、剎那滅謝的，不見有情的實體，唯有空性的法存在，所以不起心動念去反過來加害他人。

『如果有眾生追求無上乘，爲了成就毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜），勇猛精進地追求菩薩（Bodhisattva，立志成佛的修行者）殊勝的法，從發起大菩提心（Mahābodhicitta，立志成佛的願心）開始，修習各種正行，即使遇到困苦的因緣也不曾退縮懈怠，煩惱冤家賊寇競相損害，以精進的鎧甲抵禦防衛，使其降伏，內心常常勇猛精進沒有怯懦畏懼，經歷長時間的修行也堅固不退轉。

『如果有眾生追求無上乘，寂靜地修學禪那波羅蜜（Dhyāna-pāramitā，禪定波羅蜜），止息散亂，正念現前，調和身心，迅速遠離粗重、沉沒、掉舉等障礙染污，身心舒暢，輕安適悅，正智顯現。

『如果有眾生追求無上乘，內心聰敏，能夠修習般若波羅蜜多（Prajñā-pāramitā，智慧波羅蜜），智慧明瞭，廣博通達真假，善巧方便地開導他人，善於分辨邪正因果，愚癡暗鈍的障礙染污輕微。

『如果有眾生，爲了追求阿耨多羅三藐三菩提法（Anuttarā-samyak-saṃbodhi，無上正等正覺，即最高的覺悟），內心常常平等，遠離冤親的分別，不生分別心。如果見到眾生，行佈施或者不行佈施，內心沒有喜愛或厭惡。如果見到眾生，守護清凈戒律或者有毀犯戒律的行為，也沒有喜愛或厭惡。如果見到眾生，修忍辱行或者不修忍辱行，能夠行精進或者不行精進，修習各種禪那

【English Translation】 English version: Benefiting others and staying away from harm, regarding the uncreated precepts (asaṃskṛta-śīla) of Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment independently), having no intention of abandoning them, and even protecting the good precepts of humans and gods in the world.

'If there are sentient beings who seek the unsurpassed vehicle (Anuttara-yāna), practice patience, accomplish and cultivate Kṣānti-pāramitā (the perfection of patience), have mild anger, and are naturally gentle, benefiting many sentient beings, encountering enemies who scold, beat, speak harshly, and slander, but these practitioners do not generate resentment or anger, and joyfully endure; or encounter cold, heat, poverty, illness, hardship, lack, and other pressing matters, enduring all suffering peacefully in order to move towards Bodhi (enlightenment). Even if there are evil people who want to harm them, and even inflict injury or harm to their lives with weapons, these practitioners observe that all sentient beings arise from conditions, are illusory, and vanish in an instant, not seeing the substance of sentient beings, only the empty Dharma exists, so they do not generate the intention to retaliate and harm others.

'If there are sentient beings who seek the unsurpassed vehicle, in order to accomplish Vīrya-pāramitā (the perfection of diligence), bravely and diligently seeking the superior Dharma of Bodhisattvas (beings who aspire to Buddhahood), starting from generating the great Bodhicitta (the mind of enlightenment), practicing all righteous conduct, even if encountering difficult conditions, they never retreat or become lazy, with afflictions and enemies competing to harm them, they defend themselves with the armor of diligence, causing them to be subdued, their minds are always brave and vigorous without fear, and they remain steadfast and unretreating after a long period of time.

'If there are sentient beings who seek the unsurpassed vehicle, quietly studying Dhyāna-pāramitā (the perfection of meditation), ceasing distractions, with right mindfulness present, harmonizing body and mind, quickly departing from coarse, heavy, dull, and agitated obstacles and defilements, with body and mind comfortable, light, and peaceful, and right wisdom manifesting.

'If there are sentient beings who seek the unsurpassed vehicle, with intelligent minds, able to cultivate Prajñā-pāramitā (the perfection of wisdom), with clear wisdom, broadly understanding truth and falsehood, skillfully guiding others with expedient means, and being good at distinguishing between right and wrong causes and effects, with light obstacles and defilements of ignorance and dullness.

'If there are sentient beings, seeking the Dharma of Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), their minds are always equal, free from the distinction between enemies and loved ones, and they do not generate discrimination. If they see sentient beings, practicing generosity or not practicing generosity, their minds have no love or aversion. If they see sentient beings, guarding pure precepts or violating precepts, they also have no love or aversion. If they see sentient beings, practicing patience or not practicing patience, able to practice diligence or not practicing diligence, cultivating various dhyānas

無禪那者，智慧明瞭愚癡闇鈍，于如是等諸眾生類，離分別相皆無愛惡，彼此高下平等所觀，謂此諸法本無差別，同一法界無別自性，摩訶衍義最上菩提，是諸如來圓滿妙智。

「若有眾生，于無上乘起一念信，乃至發心，求于阿耨多羅三藐三菩提，即此是名向如來家住菩薩地。」

爾時，巨力長者並五百長者等，聞佛所說如是妙法，歡喜踴躍，得未曾有，而白佛言：「大悲世尊！善為我等，分別演說大乘法要，令我等輩深生信解愛樂修學。若諸眾生，為求無上最勝大乘，不惜身命，捐舍舍宅資財寶物，及諸眷屬，飲食衣服床敷臥具，花鬘瓔珞末香涂香，及以種種諸供養具，我等今者皆愿學彼諸菩薩人，求無上乘修菩提行，不惜身命及諸眷屬，上妙珍寶資生之具，佈施供養，及行菩薩諸波羅蜜。惟愿如來、應、正等覺，為我等輩，攝受證知令不忘失。」

爾時，世尊告巨力長者並諸長者言：「汝等諦聽，若有眾生為求菩提悲愍有情，雖復佈施不求富貴，雖復持戒不求端嚴，雖復忍辱不求眷屬，雖復精進禪定智慧，為愍眾生求無上乘，不為世間輪迴因果。若有眾生利根智慧，了達世間色身五欲生滅幻化，但有假名無實體性，觀其身相，卵胎濕化假和合成，如沫如泡乍生乍滅，眾生妄念謂得久居。

【現代漢語翻譯】現代漢語譯本：沒有修習禪定的人，他的智慧明瞭就會被愚癡矇蔽，對於這些眾生，不作分別，沒有愛憎，平等看待他們的高下，因為這些法本來就沒有差別，同屬於一個法界，沒有不同的自性。『摩訶衍義』（大乘的意義）就是最上的『菩提』（覺悟），是諸佛如來圓滿的妙智。『如果有眾生，對於無上乘法生起一念的信心，乃至發願，求證『阿耨多羅三藐三菩提』（無上正等正覺），那麼這個人就可以被稱為趣向如來之家，安住于菩薩的地位。』這時，巨力長者（一位有力量的長者）和五百位長者等，聽聞佛所說的如此微妙的佛法，歡喜踴躍，感到前所未有，於是對佛說：『大悲的世尊！請您為我們詳細地解說大乘佛法的要義，讓我們能夠深刻地信解，喜愛並修學。如果眾生爲了追求無上最殊勝的大乘佛法，不惜身命，捐舍房屋、資財寶物，以及所有的親屬，飲食衣服、床鋪臥具，花鬘瓔珞、末香涂香，以及種種的供養器具，我們現在都願意學習那些菩薩，追求無上乘法，修菩提之行，不惜身命以及所有的親屬，上等的珍寶和生活所需之物，佈施供養，並且修行菩薩的各種『波羅蜜』（到達彼岸的方法）。只希望如來、應、正等覺，能夠為我們攝受並證明，讓我們不忘失。』這時，世尊告訴巨力長者和各位長者說：『你們仔細聽好，如果有眾生爲了追求菩提，悲憫有情眾生，即使佈施也不求富貴，即使持戒也不求相貌端莊，即使忍辱也不求眷屬，即使精進、禪定、智慧，都是爲了憐憫眾生，追求無上乘法，而不是爲了世間的輪迴因果。如果有眾生具有敏銳的根性和智慧，能夠明瞭世間的色身和五欲都是生滅幻化的，只有假名而沒有實體，觀察自身，是由卵生、胎生、濕生、化生假和合而成，像水沫和水泡一樣，乍生乍滅，眾生虛妄地認為可以長久居住。』

【English Translation】 English version: One who does not practice 『Dhyana』 (meditative absorption), their wisdom and clarity will be obscured by ignorance and dullness. Towards such sentient beings, they do not make distinctions, have no love or hatred, and view their superiority or inferiority with equality, because these 『Dharmas』 (teachings, phenomena) are inherently without difference, belonging to the same 『Dharmadhatu』 (the realm of Dharma), without separate self-nature. 『Mahayana』 (the Great Vehicle) means the supreme 『Bodhi』 (enlightenment), which is the perfect and wonderful wisdom of all 『Tathagatas』 (the Buddhas). 『If there are sentient beings who, with regard to the unsurpassed vehicle, generate a single thought of faith, and even aspire to seek 『Anuttara-samyak-sambodhi』 (unexcelled complete enlightenment), then this is called heading towards the family of the 『Tathagata』 (Buddha) and dwelling on the ground of a 『Bodhisattva』 (enlightenment being).』 At that time, the 『Giant Strength』 householder (a powerful householder) and five hundred householders, upon hearing the Buddha's exposition of such wonderful Dharma, rejoiced and leaped for joy, feeling unprecedented. They said to the Buddha: 『Greatly compassionate 『World Honored One』 (Buddha)! Please explain to us in detail the essential principles of the 『Mahayana』 (Great Vehicle) Dharma, so that we may deeply believe, understand, love, and practice it. If sentient beings, seeking the unsurpassed and supreme 『Mahayana』 (Great Vehicle), do not spare their lives, and donate their houses, wealth, treasures, and all their relatives, food, clothing, bedding, flower garlands, necklaces, powdered incense, scented ointment, and all kinds of offerings, we now wish to learn from those 『Bodhisattvas』 (enlightenment beings), seek the unsurpassed vehicle, cultivate the practice of 『Bodhi』 (enlightenment), not sparing our lives and all our relatives, the finest treasures, and the necessities of life, making offerings and practicing the various 『Paramitas』 (perfections) of the 『Bodhisattva』 (enlightenment being). We only hope that the 『Tathagata』 (Buddha), 『Arhat』 (worthy one), 『Samyak-sambuddha』 (perfectly enlightened one), will accept and acknowledge us, so that we do not forget.』 At that time, the 『World Honored One』 (Buddha) said to the 『Giant Strength』 householder and the other householders: 『Listen carefully, if there are sentient beings who, seeking 『Bodhi』 (enlightenment), are compassionate towards sentient beings, even if they give alms, they do not seek wealth and honor; even if they uphold precepts, they do not seek beautiful appearances; even if they practice patience, they do not seek relatives; even if they are diligent, practice 『Dhyana』 (meditative absorption), and cultivate wisdom, it is all to have compassion for sentient beings and seek the unsurpassed vehicle, not for the causes and effects of worldly 『Samsara』 (cycle of rebirth). If there are sentient beings with sharp faculties and wisdom, who understand that the physical body and the five desires of the world are all impermanent and illusory, having only a false name and no real substance, observing their own bodies, which are falsely composed of egg-born, womb-born, moisture-born, and transformation-born elements, like foam and bubbles, arising and ceasing in an instant, sentient beings falsely believe that they can dwell here for a long time.』

「復觀此身，由如陽焰本無實體，從渴愛生妄情為水，亦如芭蕉體無堅實，今此身者，畢竟是幻從顛倒生，虛假浮脆，亦如曠野空無所有，亦如行廁穢污充滿，一身九竅常流不凈，亦如穢井滿中臭惡，深可厭惡，又如冤賊亦如毒蛇，甚不可愛，五欲煩惱由若瀑流，漂溺有情入生死海，汩沒流轉難有出期。

「汝等今者，親近如來學菩薩行，厭離世間五欲塵勞，色身敗壞一切不堅，求于無上最勝大乘，漸次修習諸波羅蜜，欲證解脫甚為難得。」

佛說巨力長者所問大乘經卷上大正藏第 14 冊 No. 0543 佛說巨力長者所問大乘經

佛說巨力長者所問大乘經卷中

宋西天同譯經寶法大師賜紫沙門智吉祥等奉　詔譯

爾時，世尊復告巨力長者及諸長者言：「汝等宿植善本信根堅固，欲學菩薩摩訶薩所修之行，伏斷障染求證菩提，應當觀彼諸有情類，從無始來輪迴流轉，持苦報身經歷多生不可限數，而此色身無有堅實如幻如化。

「是諸有情，顛倒妄念構造業因，外藉眾緣積整合就，如水為冰及如聚沫，五蘊四大先業為因招感勢力，積集諸種住識藏中。假彼父母情愛和合貪喜俱極，最後各出濃厚精血，號羯羅藍，識依于彼最初而住，以至后時精血交結，不凈凝成處

【現代漢語翻譯】現代漢語譯本『再觀察這個身體，就像陽焰（沙漠中因空氣折射產生的幻影）一樣，本來就沒有實體，因為渴愛而產生虛妄的執著，誤以為是水。又像芭蕉樹一樣，樹幹內部空虛不堅實。現在的這個身體，終究是虛幻的，從顛倒的妄想中產生，虛假而脆弱，就像曠野一樣空無所有，又像廁所一樣充滿污穢。這個身體的九個孔竅經常流出不乾淨的東西，就像充滿臭味的臟井一樣，令人深感厭惡，又像仇人、盜賊，又像毒蛇一樣，非常不可愛。五欲帶來的煩惱就像瀑布一樣，將有情眾生淹沒在生死的海洋中，在其中沉淪流轉，難以脫離。』『你們現在親近如來，學習菩薩的修行，厭惡舍離世間的五欲塵勞，明白色身會敗壞，一切都不堅固，追求無上最殊勝的大乘佛法，逐漸修習各種波羅蜜（到達彼岸的方法），想要證得解脫是非常困難的。』

《佛說巨力長者所問大乘經》捲上大正藏第 14 冊 No. 0543 《佛說巨力長者所問大乘經》

《佛說巨力長者所問大乘經》卷中

宋朝西天譯經寶法大師賜紫沙門智吉祥等奉詔翻譯

當時，世尊又告訴巨力長者（一位富有的長者）和各位長者說：『你們過去種下善良的根本，信心的根基非常穩固，想要學習菩薩摩訶薩（偉大的菩薩）所修行的行為，降伏斷除各種障礙和污染，追求證得菩提（覺悟），應當觀察那些有情眾生，從無始以來在輪迴中流轉，承受痛苦的報應之身，經歷無數次的生命，而這個色身並沒有堅實的本質，就像幻象和變化一樣。』『這些有情眾生，因為顛倒的妄念而造作業的因，外在憑藉各種因緣的聚合而成就，就像水變成冰，又像泡沫的聚積一樣。五蘊（色、受、想、行、識）和四大（地、水、火、風）以先前的業力為因，招感而來的勢力，積聚在各種種子，儲存在阿賴耶識（儲存所有經驗的意識）中。憑藉父母的情愛和合，貪戀和喜悅達到極點，最後各自產生濃厚的精血，稱為羯羅藍（受精卵最初的凝結狀態），意識就依附於它最初的狀態而存在，直到後來精血交結，不乾淨的東西凝聚成形。』

【English Translation】 English version 『Again, contemplate this body. It is like a mirage, fundamentally without substance. From craving arises deluded affection, mistaking it for water. It is also like a banana tree, its trunk without solidity. This body is ultimately illusory, arising from inverted perceptions, false and fragile, like a desolate wilderness, empty and devoid of anything. It is also like a filthy toilet, filled with impurities. The nine orifices of this body constantly discharge unclean substances, like a foul well filled with stench, deeply repulsive. It is also like an enemy, a thief, or a venomous snake, utterly unlovable. The afflictions of the five desires are like a torrential waterfall, drowning sentient beings in the ocean of birth and death, submerging and transmigrating them, with little hope of escape.』『Now, you are drawing near to the Tathagata (the thus-gone one, an epithet of the Buddha), learning the practices of the Bodhisattvas (enlightenment beings), detesting and renouncing the five desires and worldly defilements. Realize that the physical body is subject to decay and is fundamentally impermanent. Seek the unsurpassed, most excellent Mahayana (the Great Vehicle), gradually cultivate the various Paramitas (perfections), and understand that attaining liberation is exceedingly difficult.』

The Sutra of the Great Vehicle as Asked by Strongman Taisho Tripitaka Volume 14 No. 0543 The Sutra of the Great Vehicle as Asked by Strongman

The Sutra of the Great Vehicle as Asked by Strongman, Volume 2

Translated by Tripitaka Master Bao Fa, the Purple-Robed Shramana Zhi Jixiang and others, by Imperial Decree, from the Western Regions of the Song Dynasty

At that time, the World Honored One further addressed Strongman (a wealthy householder) and the other householders, saying: 『You have planted good roots in past lives, and your roots of faith are firm. Desiring to learn the practices cultivated by the Bodhisattva Mahasattvas (great Bodhisattvas), to subdue and sever hindrances and defilements, and to seek the attainment of Bodhi (enlightenment), you should contemplate those sentient beings who, from beginningless time, have been transmigrating in the cycle of rebirth, enduring bodies of suffering as karmic retribution, experiencing countless lives. And this physical body has no solid essence, being like an illusion or a transformation.』『These sentient beings, due to inverted and deluded thoughts, construct the causes of karma, relying on external conditions to accumulate and achieve results, like water turning into ice, or like the gathering of foam. The Five Skandhas (form, feeling, perception, mental formations, consciousness) and the Four Great Elements (earth, water, fire, wind), with past karma as the cause, attract and gather power, accumulating various seeds stored in the Alaya Consciousness (storehouse consciousness). Relying on the loving union of parents, with extreme attachment and joy, they each produce thick essence and blood, called Kalala (the initial coagulation state of the fertilized egg), and consciousness relies on it, residing in that initial state, until later the essence and blood intertwine, and unclean substances congeal into form.』

于胎中。所歷諸位，業風內吹肢相增長，由業勢力漸漸所資，色身四大諸根具足，心識煩惱亦共俱生。既離胎胞，外風所觸楚痛發聲，於一切境不能明瞭，風緣動轉有出入息，飲啖母乳結生便利，心識現行生諸分別，耽眾食味資益諸根，面板、血肉、腸胃、骨髓、發毛、爪齒、涕唾便利，身形肢體好醜之相。

「從自業因受諸異報，貪瞋癡慢煩惱隨逐，于冤親境妄生違順，五欲色相縱意染著，于業報身復增業報，密近惡友疏慢尊親。于菩薩人及真實法，心不愛樂亦不餐采，恣任愚癡造作諸惡，瞋恚暴害諂曲嫉妒，忿戾斗諍捶打罵辱，損惱有情。于男女色橫生染著，如繩縛物不相舍離，于自身相不念無常，謂得長時永無殞謝，于諸資財及以珍寶，多求積聚而無厭足。

「塵勞垢染覆蓋心識，不修智慧增長無明，不覺世間男女色相，及以自身五根四大雜染所起，由顛倒緣墮不凈處，面板、血肉、發毛、爪齒本無自相，從彼貪愛結業所生，流轉輪迴因緣不斷，生死苦果無暫停息，煩惱業火燒逼身心，于晝夜時未嘗安適，愚盲闇鈍懈怠放逸，不樂菩提違背聖道。于自心垢不求清凈，身常倨傲心意貢高，誣謗因果輕毀賢善。于有為相虛幻空法，不覺不知，如是無智諸有情類，處生死海無有出期。

「汝諸長者

【現代漢語翻譯】現代漢語譯本：在母胎中，經歷各個階段，業力之風從內吹動，使肢體逐漸生長。依靠業力的作用，色身的四大（地、水、火、風）和諸根（眼、耳、鼻、舌、身、意）都完備，心識和煩惱也一同產生。離開母胎后，被外面的風觸碰，因痛苦而發出聲音。對於一切境界不能明白瞭解，風的因緣使身體動轉，有呼吸出入。飲用母乳，產生大小便。心識開始活動，產生各種分別，貪戀食物的味道，滋養各個器官，形成面板、血肉、腸胃、骨髓、頭髮、指甲、牙齒、鼻涕、唾液、大小便，以及身體各部分的形狀和美醜。

由於自身所造的業因，承受各種不同的果報，貪婪（tan lan）、嗔恨（chen hen）、愚癡（yu chi）、傲慢（ao man）等煩惱隨之而來。對於怨家和親人，虛妄地產生順從或違逆之心。對於五欲（se, sheng, xiang, wei, chu）的色相，放縱地產生染著。在由業報產生的身體上，又增加新的業報，親近惡友，疏遠尊敬的親人。對於菩薩（pusa）和真實的佛法，內心不喜愛也不採納，放縱愚癡，造作各種惡業，充滿嗔恨、暴戾、狡詐、嫉妒，憤怒、爭鬥、捶打、謾罵、侮辱，損害有情眾生。對於男女之色，產生強烈的染著，如同用繩子捆綁一樣，不肯舍離。對於自身的形相，不念及無常，認為可以長久存在，永遠不會衰敗。對於各種資財和珍寶，貪求積聚，永無滿足。

塵世的勞苦和污垢覆蓋心識，不修習智慧，增長愚昧無知。不覺悟世間的男女色相，以及自身由五根（眼、耳、鼻、舌、身）和四大（地、水、火、風）混合而成的身體，都是由雜染所產生的。由於顛倒的因緣，墮入不潔凈的境地。面板、血肉、頭髮、指甲、牙齒本來沒有自身獨立的相狀，都是從貪愛結業所生。在輪迴中流轉，因緣相續不斷，生死苦果沒有停息的時候。煩惱的業火燒灼逼迫身心，日夜不得安寧。愚昧、盲目、遲鈍、懈怠、放逸，不喜愛菩提（puti），違背聖道。對於自身內心的污垢，不尋求清凈，身體常常傲慢，心意貢高自大，誣衊因果，輕視譭謗賢良。對於有為之相、虛幻空性的法，不覺悟，不知道。像這樣沒有智慧的有情眾生，處在生死苦海中，沒有脫離的期限。

你們這些長者（zhang zhe）……

【English Translation】 English version: In the womb, going through various stages, the karmic wind blows from within, causing the limbs to gradually grow. Relying on the power of karma, the four elements (earth, water, fire, wind) of the physical body and the sense faculties (eye, ear, nose, tongue, body, mind) are complete, and consciousness and afflictions arise together. After leaving the womb, being touched by the external wind, a sound of pain is uttered. One is not able to clearly understand all realms. The condition of the wind causes the body to move, and there is the breath of inhalation and exhalation. Drinking mother's milk, excrement and urine are produced. Consciousness becomes active, producing various discriminations, indulging in the taste of food, nourishing the various organs, forming skin, flesh, intestines, stomach, bones, marrow, hair, nails, teeth, mucus, saliva, excrement, and the shape and beauty or ugliness of the body parts.

Due to one's own karmic causes, one receives various different retributions, and afflictions such as greed (tan lan), hatred (chen hen), delusion (yu chi), and arrogance (ao man) follow. Towards enemies and loved ones, one falsely generates thoughts of compliance or opposition. One indulges in and becomes attached to the forms of the five desires (se, sheng, xiang, wei, chu). On the body produced by karmic retribution, one adds new karmic retribution, becoming close to evil friends and distant from respected relatives. Towards Bodhisattvas (pusa) and the true Dharma, one's heart does not love or embrace them, indulging in ignorance, creating various evils, filled with hatred, violence, deceit, jealousy, anger, strife, beating, cursing, insulting, harming sentient beings. Towards the forms of men and women, one generates strong attachment, like being bound by a rope, unwilling to separate. Towards one's own form, one does not contemplate impermanence, thinking that one can exist for a long time and never decline. Towards various resources and treasures, one greedily seeks to accumulate them, never satisfied.

The dust and defilements of the world cover the consciousness, one does not cultivate wisdom, increasing ignorance. One does not awaken to the forms of men and women in the world, and that one's own body, composed of the five sense faculties (eye, ear, nose, tongue, body) and the four elements (earth, water, fire, wind), is produced by defilements. Due to inverted causes, one falls into impure states. Skin, flesh, hair, nails, teeth originally have no independent self-nature, they are all born from the karma of attachment. Rebirths flow in the cycle of samsara, the causes and conditions continue without end, and the suffering of birth and death has no pause. The fire of afflictions burns and oppresses the body and mind, and one is never at peace day or night. One is ignorant, blind, dull, lazy, and lax, not delighting in Bodhi (puti), opposing the holy path. One does not seek purity from the defilements of one's own mind, the body is often arrogant, and the mind is conceited and haughty, slandering cause and effect, belittling and defaming the virtuous. Towards conditioned phenomena and illusory empty dharmas, one is not awakened and does not know. Like these ignorant sentient beings, they are in the sea of birth and death, with no hope of escape.

You elders (zhang zhe)...

！于如是事應悉覺悟，了知色相珍玩資具男女眷屬，假緣而有相會暫時，眷念方隆已歸磨滅，五蘊身相本性皆空，由諸妄因受諸異報，如夢中人歷種種事，覺已皆空都無所有。

「是故，菩薩摩訶薩志求阿耨多羅三藐三菩提，于諸色相覺悟解脫，障染輕微智慧明瞭，雖發大愿往諸趣中受種種身，為化眾生心無顛倒，如是乃至遍十方剎，隨順眾生作諸事業，佈施軟語利行同事，方便攝受饒益有情，舍邪見家入于正道，修諸善行同趣大乘，遠至菩提誓無退屈。

「善男子！菩薩摩訶薩為求阿耨多羅三藐三菩提，身心清凈得四總持，于名句義印忍不忘諦審思惟，達彼真實諸法自性。

「菩薩摩訶薩，身心清凈，于諸有情平等任持，不生冤親憎愛分別。

「菩薩摩訶薩，身心清凈，不著世間上妙美食，唯餐法喜禪悅之味。

「菩薩摩訶薩，身心清凈，觀諸世間一切有為生滅之相，皆是虛妄無有真實。

「菩薩摩訶薩，身心清凈，孝養父母敬順師長，承受教誨無輕慢心。

「菩薩摩訶薩，身心清凈，生於上族為大國王，正法化民息除斗諍。

「菩薩摩訶薩，身心清凈，遠離暴害屠兒魁膾，諸惡律儀旃陀羅行，少欲知足無不與取，常修梵行絕愛染心。

「菩薩摩訶薩，身

【現代漢語翻譯】現代漢語譯本：對於這樣的事情應該完全覺悟，瞭解色相、珍貴的玩物、資財器具、男女眷屬，都是因虛假的因緣而有，相會只是暫時的。眷戀之情方才濃厚，就已經走向磨滅。五蘊（色、受、想、行、識）的身相，其本性都是空性的，由於各種虛妄的因，而承受各種不同的果報，就像夢中的人經歷各種各樣的事情，醒來之後一切皆空，什麼都沒有。因此，菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）立志追求阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），對於各種色相覺悟而解脫，障礙和污染輕微，智慧明瞭。雖然發起大愿前往各個趣（輪迴的類別）中承受各種各樣的身，爲了教化眾生而內心沒有顛倒，像這樣乃至遍及十方世界，隨順眾生做各種事業，用佈施、柔和的言語、利他的行為、共同的事業，方便地攝受和饒益有情眾生，使他們捨棄邪見之家而進入正道，修習各種善行一同趨向大乘（Mahāyāna，偉大的乘），直至菩提（Bodhi，覺悟）誓不退縮。善男子！菩薩摩訶薩爲了求得阿耨多羅三藐三菩提，身心清凈而得到四總持（Dharani，總持，記憶和理解佛法的能力），對於名、句、義印忍不忘，仔細審察思惟，通達那真實的諸法自性。菩薩摩訶薩，身心清凈，對於一切有情眾生平等對待，不生起冤親、憎愛等分別心。菩薩摩訶薩，身心清凈，不貪著世間上等的美味佳餚，只食用充滿法喜和禪悅的滋味。菩薩摩訶薩，身心清凈，觀察世間一切有為法的生滅之相，都是虛妄的，沒有真實的。菩薩摩訶薩，身心清凈，孝養父母，尊敬順從師長，接受教誨沒有輕慢之心。菩薩摩訶薩，身心清凈，出生于高貴的家族，成為偉大的國王，用正法教化百姓，平息爭鬥。菩薩摩訶薩，身心清凈，遠離殘暴傷害，遠離屠夫劊子手，以及各種惡劣的戒律和旃陀羅（Caṇḍāla，印度種姓制度中的賤民）的行為，少欲知足，不偷盜，常常修習梵行，斷絕愛慾之心。菩薩摩訶薩，身

【English Translation】 English version: In such matters, one should be fully enlightened, understanding that forms, precious toys, wealth, utensils, men, women, and family members are all due to false conditions and temporary encounters. Affection may be strong, but it will eventually fade away. The nature of the five aggregates (skandha) is emptiness. Due to various false causes, one receives various different retributions, like a person in a dream experiencing all sorts of things, but upon awakening, everything is empty and nothing remains. Therefore, a Bodhisattva-Mahāsattva (great Bodhisattva) aspires to Anuttarā-samyak-saṃbodhi (unsurpassed, complete, and perfect enlightenment), awakening and liberating from all forms, with light obstacles and defilements, and clear wisdom. Although making great vows to be reborn in various realms (of rebirth), taking on various bodies to transform sentient beings without mental inversion, thus pervading the ten directions, acting in accordance with sentient beings, performing various deeds, giving generously, speaking gently, acting beneficially, working together, skillfully embracing and benefiting sentient beings, leading them to abandon the homes of wrong views and enter the right path, cultivating all good deeds together towards the Great Vehicle (Mahāyāna), vowing never to retreat until reaching Bodhi (enlightenment). Good man! A Bodhisattva-Mahāsattva, in order to seek Anuttarā-samyak-saṃbodhi, with a pure body and mind, obtains the Four Dhāraṇīs (total retention, the ability to remember and understand the Dharma), never forgetting the names, phrases, and meanings, contemplating and thinking carefully, realizing the true nature of all dharmas. A Bodhisattva-Mahāsattva, with a pure body and mind, equally supports all sentient beings, without giving rise to distinctions of enemies, relatives, hatred, or love. A Bodhisattva-Mahāsattva, with a pure body and mind, is not attached to the world's finest delicacies, but only consumes the taste of Dharma joy and meditative bliss. A Bodhisattva-Mahāsattva, with a pure body and mind, observes that all conditioned phenomena in the world are subject to arising and ceasing, and are all illusory and unreal. A Bodhisattva-Mahāsattva, with a pure body and mind, is filial to parents, respects and obeys teachers, and receives teachings without arrogance. A Bodhisattva-Mahāsattva, with a pure body and mind, is born into a noble family, becomes a great king, transforms the people with the righteous Dharma, and eliminates strife. A Bodhisattva-Mahāsattva, with a pure body and mind, stays away from violence and harm, butchers and executioners, all evil precepts and the conduct of Caṇḍālas (outcastes in the Indian caste system), is content with little desire, does not steal, constantly cultivates pure conduct, and cuts off the mind of love and desire. A Bodhisattva-Mahāsattva, with a pure

心清凈，言語真實離於虛妄，音聲清徹令人樂聞，說法如泉流注不斷。

「菩薩摩訶薩，身心清凈，善能調伏貪瞋癡等，於三有果心不染著，苦法資具亦不捨離，智慧現前心常明瞭。

「菩薩摩訶薩，身心清凈，四等六度晝夜修習，乃至長時無少疲倦，八萬四千煩惱塵勞，一一對治生諸功德。

「菩薩摩訶薩，身心清凈，不著菩提不厭生滅，于諸法中心得自在，或入流轉或證涅槃。

「菩薩摩訶薩，身心清凈，於今佛說最上大乘，深生愛樂，及能憶念過去諸佛甚深經典，任持不忘，亦能宣轉諸佛法輪，如大江河流注無盡。

「菩薩摩訶薩，身心清凈，遠離諂曲憍慢嫉妒惡獸毒蟲畢舍遮行，慈愛有情不生損惱。

「菩薩摩訶薩，身心清凈，不貪資具不念飲食，不捨貧乏及與孤露，所生之處資財豐足，眷屬成就身相端正，有大威德。

「菩薩摩訶薩，身心清凈，於一切樂無不了知，於一切苦無不解脫，生老病死親愛別離，所欲難得仇讎會遇眾苦，現前悉能曉了，不為惱觸，觀諸有情及以色相，如夢如幻無有堅固。

「汝諸長者，隨其所聞當如是知，諸大菩薩身心清凈，四大五蘊色身空聚畢竟非實。」

爾時，世尊復告巨力長者等言：「善男子！如是菩薩摩訶薩，

【現代漢語翻譯】現代漢語譯本內心清凈，言語真實不虛妄，聲音清晰透徹，使人聽了感到愉悅，說法就像泉水一樣流暢不斷。

『菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩），身心清凈，善於調伏貪婪、嗔恨、愚癡等煩惱，對於三有（欲有、色有、無色有）的果報，內心不執著，對於能帶來痛苦的物質條件也不捨棄，智慧時時顯現，內心常常明瞭。』

『菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩），身心清凈，日夜修習四等心（慈、悲、喜、舍）和六度（佈施、持戒、忍辱、精進、禪定、智慧），乃至長時間都沒有絲毫疲倦，對於八萬四千種煩惱塵勞，一一對治，從而生出各種功德。』

『菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩），身心清凈，不執著于菩提（Bodhi，覺悟），也不厭惡生死流轉，對於一切法，內心獲得自在，或者進入生死流轉，或者證得涅槃（Nirvana，寂滅）。』

『菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩），身心清凈，對於現在佛所說的最上大乘佛法，深深地喜愛，並且能夠憶念過去諸佛所說的甚深經典，能夠受持而不忘記，也能夠宣講諸佛的法輪（Dharmacakra，佛法），就像大江河水一樣流淌不斷。』

『菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩），身心清凈，遠離諂媚、虛偽、驕慢、嫉妒，以及惡獸、毒蟲、畢舍遮（Piśāca，食人鬼）等惡行，慈愛一切有情眾生，不生起損害惱怒之心。』

『菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩），身心清凈，不貪求財物，不執著于飲食，不捨棄貧窮困乏以及孤兒，所出生的地方，資財豐足，眷屬圓滿，相貌端正，具有很大的威德。』

『菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩），身心清凈，對於一切快樂沒有不瞭解的，對於一切痛苦沒有不解脫的，生老病死、親人離別、所求不得、怨家相遇等種種痛苦，在眼前都能清楚地瞭解，不被這些煩惱所觸動，觀察一切有情眾生以及色相，如同夢幻泡影一樣，沒有堅固的實體。』

『你們這些長者，根據你們所聽到的，應當這樣理解，諸大菩薩身心清凈，四大（地、水、火、風）五蘊（色、受、想、行、識）所組成的色身，只是空虛的聚合，畢竟不是真實的。』

這時，世尊又告訴巨力長者（Mahābala，great strength）等人：『善男子！像這樣的菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩），

【English Translation】 English version With a pure mind, speech is truthful and free from falsehood, the voice is clear and pleasant to hear, and the Dharma is taught like a flowing spring.

'A Bodhisattva-Mahāsattva (great being of enlightenment), with a pure body and mind, is skilled at subduing greed, hatred, delusion, and so on. They are not attached to the fruits of the three realms of existence (desire realm, form realm, formless realm), nor do they abandon the means to alleviate suffering. Wisdom is present, and the mind is always clear.'

'A Bodhisattva-Mahāsattva (great being of enlightenment), with a pure body and mind, practices the Four Immeasurables (loving-kindness, compassion, joy, equanimity) and the Six Perfections (generosity, morality, patience, diligence, concentration, wisdom) day and night, without the slightest fatigue even after a long time. They counteract each of the eighty-four thousand afflictions and defilements, generating various merits.'

'A Bodhisattva-Mahāsattva (great being of enlightenment), with a pure body and mind, is not attached to Bodhi (enlightenment) nor averse to birth and death. They attain freedom in their minds regarding all dharmas (phenomena), either entering into the cycle of rebirth or realizing Nirvana (liberation).'

'A Bodhisattva-Mahāsattva (great being of enlightenment), with a pure body and mind, deeply loves the supreme Mahayana (Great Vehicle) teachings spoken by the present Buddha, and can remember the profound sutras of past Buddhas, upholding them without forgetting. They can also turn the Dharma wheel (Dharmacakra, the wheel of Dharma) of all Buddhas, flowing endlessly like a great river.'

'A Bodhisattva-Mahāsattva (great being of enlightenment), with a pure body and mind, is far from flattery, deceit, arrogance, jealousy, evil beasts, poisonous insects, and the actions of Piśācas (flesh-eating demons). They lovingly cherish sentient beings, without causing harm or annoyance.'

'A Bodhisattva-Mahāsattva (great being of enlightenment), with a pure body and mind, is not greedy for possessions, nor attached to food and drink, nor does he abandon the poor, needy, and orphaned. Wherever they are born, they are abundant in wealth, have accomplished families, possess a beautiful appearance, and have great power and virtue.'

'A Bodhisattva-Mahāsattva (great being of enlightenment), with a pure body and mind, knows all pleasures without exception and is liberated from all sufferings without exception. They clearly understand the various sufferings of birth, old age, sickness, death, separation from loved ones, not getting what one wants, and encountering enemies. They are not disturbed by these afflictions, and they view all sentient beings and forms as dreams and illusions, without any solidity.'

'You elders, according to what you have heard, should understand in this way: the great Bodhisattvas have pure bodies and minds, and the physical body composed of the four elements (earth, water, fire, wind) and the five aggregates (form, feeling, perception, mental formations, consciousness) is merely an empty collection, ultimately unreal.'

At that time, the World Honored One further said to the Elder Mahābala (great strength) and others: 'Good men! Such a Bodhisattva-Mahāsattva (great being of enlightenment),

于生死界，其所愛身為緣有情，示現形相無有希求，于種種境遠離愛染，身心平等無取無舍，常作善事利益安樂，饒益眾生未嘗懈廢，所有壽命於三界中或增或減，隨順眾生，所樂差別，為令覺悟心無所欲。

「于諸眾生平等一觀，于諸世中上妙珍寶受用之具，金銀庫藏錢財穀米，衣服飲食床榻臥具，涂香末香花鬘瓔珞婇女眷屬，一切世間種種上妙嚴飾之具，于自所有色身壽命，而是菩薩摩訶薩悉無愛戀。

「若有眾生，而來求乞錢財、穀米、金銀、庫藏珍妙之物，衣服、飲食、床榻、臥具、涂香、末香、花鬘、瓔珞，男子、婇女、內外眷屬，色身壽命，悉皆能捨，未嘗有心於剎那頃暫生慳吝。何以故？是菩薩摩訶薩，久悟虛幻，于生滅相而無染著，為欲圓滿六波羅蜜到于彼岸，度脫眾生亦離苦際。是故於此生滅因緣虛幻境相，唯求遠離，無心取著故無吝惜。

「善男子！當知菩薩摩訶薩，如是修行六到彼岸微妙勝行，精進長時無少懈怠，即當速得成就無上正等菩提，永契真常心無退轉。」

爾時，世尊為諸長者，重宣此義而說偈言：

「善哉長者，　　汝等當知，　　是菩薩人，　于生滅法，　　種種身相，　　種種壽命；　嚴飾之具，　　婇女眷屬，　　為欲圓滿，　六波羅蜜

【現代漢語翻譯】現代漢語譯本在生死輪迴的境界中，菩薩對於以所愛的自身為緣而存在的有情眾生，示現各種形相而沒有任何希求。對於種種境界遠離愛戀和染著，身心平等，沒有取捨。常常行善事，利益和安樂眾生，饒益眾生從不懈怠。所有的壽命，在三界之中或增加或減少，都隨順眾生的喜好和差別，爲了令眾生覺悟而內心沒有慾望。

『對於一切眾生平等看待，對於世間上好的珍寶和受用之物，如金銀庫藏、錢財穀米、衣服飲食、床榻臥具、涂香末香、花鬘瓔珞、婇女眷屬，以及一切世間種種上好的莊嚴裝飾之物，乃至對於自己的色身和壽命，這位菩薩摩訶薩都完全沒有愛戀。』

『如果有眾生前來乞求錢財、穀米、金銀、庫藏珍妙之物，衣服、飲食、床榻、臥具、涂香、末香、花鬘、瓔珞，男子、婇女、內外眷屬，乃至色身壽命，菩薩都能全部施捨，心中沒有一剎那的吝嗇。為什麼呢？因為這位菩薩摩訶薩，早已覺悟一切都是虛幻的，對於生滅的現象沒有染著，爲了圓滿六波羅蜜（Six Pāramitās，六種到達彼岸的方法）而到達彼岸，度脫眾生也脫離苦難的邊際。因此，對於這生滅因緣的虛幻境相，只求遠離，內心沒有執取，所以沒有吝惜。』

『善男子！應當知道，菩薩摩訶薩，這樣修行六到彼岸的微妙殊勝之行，精進長久而沒有絲毫懈怠，就將迅速成就無上正等菩提（Anuttarā-samyak-saṃbodhi，無上的、正確的、完全的覺悟），永遠契合真常，內心沒有退轉。』

這時，世尊（The Blessed One）為各位長者，再次宣說這個道理，而說偈語：

『善哉各位長者，你們應當知道，這位菩薩，對於生滅之法，種種的身相，種種的壽命；莊嚴裝飾之物，婇女眷屬，爲了圓滿，六波羅蜜（Six Pāramitās）。』

【English Translation】 English version In the realm of birth and death, for sentient beings whose existence is conditioned by their beloved bodies, the Bodhisattva manifests various forms without any desire. Towards all kinds of circumstances, they are far from love and attachment, with body and mind in equanimity, neither grasping nor rejecting. They constantly perform good deeds, benefiting and bringing happiness to sentient beings, tirelessly working for their welfare. Their lifespan, whether increased or decreased within the three realms, accords with the preferences and differences of sentient beings, aiming to awaken them to a state of desirelessness.

『They regard all beings with equality, and towards the finest treasures and objects of enjoyment in the worlds, such as gold and silver treasuries, money, grains, clothing, food, beds, bedding, perfumes, incense, flower garlands, necklaces, female attendants, and all kinds of exquisite adornments in the world, even their own physical body and lifespan, these Bodhisattva-Mahāsattvas (Great Bodhisattvas) have no attachment whatsoever.』

『If there are sentient beings who come seeking money, grains, gold, silver, treasures, exquisite objects, clothing, food, beds, bedding, perfumes, incense, flower garlands, necklaces, male or female attendants, inner or outer relatives, even their physical body and lifespan, the Bodhisattva is able to give all away, without ever having a moment of stinginess in their heart. Why? Because this Bodhisattva-Mahāsattva (Great Bodhisattva) has long realized the illusory nature of all things, and has no attachment to the phenomena of birth and death. In order to perfect the Six Pāramitās (Six Perfections) and reach the other shore, and to liberate sentient beings from the bounds of suffering, they seek only to distance themselves from the illusory appearances of birth, death, and conditioned existence, having no attachment in their hearts, and therefore no miserliness.』

『Good men! You should know that the Bodhisattva-Mahāsattva (Great Bodhisattva), by practicing these subtle and supreme practices of the Six Pāramitās (Six Perfections) with diligence and perseverance over a long period of time without the slightest懈怠, will quickly attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), forever united with the true and constant, with no turning back in their hearts.』

At that time, the Blessed One (The Blessed One), for the sake of the elders, repeated this meaning in verse, saying:

『Excellent elders, you should know, this Bodhisattva, towards the Dharma of birth and death, various bodily forms, various lifespans; adornments, female attendants, in order to perfect, the Six Pāramitās (Six Perfections).』

，　　轉化眾生，　　遠離苦際，　於此所有，　　皆不愛著。　　汝善男子！　歡喜諦聽，　　于菩薩行，　　當勤修習，　勿以貪瞋，　　煩惱繩索，　　晝夜繫縛，　淪墮三塗，　　無有休息。　　汝善男子！　是身猶如，　　飲食之器，　　內外之間，　常令清凈，　　諸惡毒物，　　不令入中。　參諸上味，　　若有飲啖，　　損壞色身，　及與壽命，　　身中若有，　　貪瞋癡等，　煩惱毒藥，　　參諸法味，　　眾生飲啖，　損壞法身，　　及與慧命。　　汝善男子！　一切眾生，　　無始時來，　　少有智慧，　如彼嬰兒，　　但念乳食，　　余無知見，　于諸境相，　　不能分別，　　生滅過患，　由因感果，　　果復造因，　　智不現前。　心常癡暗，　　唯貪飲食，　　資益四大，　常處夢中，　　而無醒覺，　　于佛教法，　心無修習，　　猶如醉人，　　言無義味。　於五欲境，　　未嘗遠離，　　晝夜邪思，　唯增苦惱，　　愁憂積集，　　身心放逸，　縱無明流，　　入生死海，　　漂沈汩沒，　受諸業報，　　飢寒困苦，　　羸瘦憔悴，　遠於彼岸，　　不能解脫。　　此諸眾生，　從久遠來，　　于自真心，　　塵惑所昏，　

【現代漢語翻譯】現代漢語譯本：轉化眾生，使他們遠離苦難的邊際，對於這一切，都不應貪戀執著。善男子！歡喜地諦聽，對於菩薩的修行，應當勤奮修習，不要因為貪婪和嗔恨，被煩惱的繩索日夜束縛，從而沉淪於地獄、餓鬼、畜生三惡道，沒有止息的時候。善男子！這個身體就像是盛放飲食的器皿，內外之間，要經常保持清凈，不要讓各種邪惡的毒物進入其中。摻雜各種美味，如果飲食不當，會損壞色身以及壽命。同樣，如果身中存在貪婪、嗔恨、愚癡等煩惱毒藥，摻雜在佛法之中，眾生飲用，就會損壞法身以及慧命。善男子！一切眾生，從無始以來，很少有智慧，就像那些嬰兒，只想著乳汁食物，沒有其他的知見，對於各種境界現象，不能分辨，不明白生滅的過患，由因產生果，果又造就因，智慧不能顯現。內心常常愚昧黑暗，只貪圖飲食，滋養四大假合之身，常常處於夢中，而沒有醒悟，對於佛教的教法，內心沒有修習，就像醉酒的人一樣，說出的話沒有意義。對於五欲的境界，從未遠離，日夜邪思妄想，只會增加苦惱，憂愁積聚，身心放縱懈怠，順從無明的洪流，進入生死輪迴的苦海，漂泊沉沒，遭受各種業報，飢寒交迫，困苦不堪，身體瘦弱憔悴，遠離解脫的彼岸，不能得到解脫。這些眾生，從久遠以來，對於自己的真心，被塵世的迷惑所昏染。

【English Translation】 English version: Transforming sentient beings, leading them away from the edge of suffering, and not being attached to any of this. Good man! Listen joyfully and attentively, and diligently cultivate the practices of a Bodhisattva. Do not be bound day and night by the ropes of greed, hatred, and afflictions, causing you to sink into the three evil realms (hell, hungry ghost, animal) without rest. Good man! This body is like a vessel for food and drink. Keep it clean inside and out, and do not allow any evil poisons to enter it. Mixing in various delicacies, if one eats or drinks improperly, it will damage the physical body and lifespan. Similarly, if there are poisons of greed, hatred, and delusion within the body, mixed into the flavors of the Dharma, and sentient beings consume them, it will damage the Dharma body and the life of wisdom. Good man! All sentient beings, from beginningless time, have little wisdom, like infants who only think of milk and food, and have no other knowledge or views. They cannot distinguish between various states and appearances, and do not understand the faults of arising and ceasing. Cause produces effect, and effect creates cause, so wisdom does not manifest. The mind is often foolish and dark, only craving food and drink, nourishing the four great elements (earth, water, fire, wind) that make up the body. They are constantly in a dream, without awakening. They do not cultivate the teachings of Buddhism in their hearts, like a drunken person whose words have no meaning. They have never distanced themselves from the realm of the five desires (form, sound, smell, taste, touch), and day and night they engage in wrong thinking, only increasing suffering. Sorrow and worry accumulate, and the body and mind are unrestrained and lax, following the flow of ignorance, entering the sea of birth and death, drifting and sinking, receiving various karmic retributions, suffering from hunger and cold, weak and emaciated, far from the other shore of liberation, unable to be freed. These sentient beings, from a long time ago, have had their true minds obscured by the defilements of the world.

不能覺悟，　　故於幻境，　　貪愛染著。　汝諸長者！　　當知己身，　　假因緣成，　無有堅固，　　但由業力，　　造作招集，　生死輪迴，　　受諸異報，　　循環遠劫，　無解脫時。　　智者觀之，　　深心厭舍，　凡夫愚昧，　　不念無常，　　著我著人，　專自逸樂，　　不親善友，　　自構業緣。　身壞命終，　　當墮地獄，　　輪轉三界，　受諸苦惱，　　大火逼身，　　逃竄無地。　諸佛大悲，　　哀愍世間，　　自無信心，　亦難救護。　　智者自知，　　色身虛幻，　無有真實，　　但由業因，　　之所招集，　根塵大種，　　和合積聚，　　假名為身，　如沫如泡，　　畢竟無體，　　膿血敗壞，　何所愛著？　　是故當知，　　於此聚中，　作不凈觀，　　深生厭離；　　勤修聖法，　趣不壞身，　　遠離眾惡，　　近善知識，　信最上乘，　　修菩提行，　　廣修福慧，　生佛國中，　　身心安樂，　　清凈無畏。　以微妙衣，　　及上飲食，　　床榻臥具，　花鬘瓔珞，　　無價寶香，　　種種資具，　充足無乏，　　以清凈心，　　歡喜供養。　慚愧勝解，　　希除罪業，　　增長福智。　如是之人，　　百千劫中，　　于無上

【現代漢語翻譯】現代漢語譯本不能覺悟，所以對於虛幻的境界，貪戀愛著。你們這些長者！應當知道自己的身體，是虛假的因緣和合而成，沒有堅固不變的自性，只是由於業力的作用，造作招感聚集，在生死輪迴中，承受各種不同的果報，循環經歷漫長的劫數，沒有解脫的時候。有智慧的人觀察這些，內心深處厭惡捨棄，凡夫愚昧無知，不念及世事無常，執著於我相和人相，只顧自己安逸享樂，不親近善友，自己構成惡業的因緣。身壞命終之後，應當墮入地獄，在三界中輪轉，承受各種苦惱，被大火逼迫身體，逃竄無處可去。諸佛以大慈悲心，哀憐世間眾生，如果自己沒有信心，也很難得到救護。有智慧的人自己明白，這個色身是虛幻的，沒有真實的自性，只是由於業力的原因，所招感聚集而成，由地、水、火、風四大元素和六根六塵和合積聚，假名為身體，如同水沫和氣泡，畢竟沒有實體，充滿膿血最終敗壞，有什麼值得貪愛執著的呢？因此應當知道，對於這個身體的聚集，作不凈觀，深深地生起厭離之心；勤奮修習聖法，趨向不壞的法身，遠離各種惡行，親近善知識（指引正道的人），信奉最上乘佛法，修習菩薩的利他行為，廣泛修習福德和智慧，往生到諸佛的清凈國土中，身心安樂，清凈沒有畏懼。用微妙的衣服，以及上等的飲食，床榻臥具，花鬘瓔珞（用鮮花和珠寶串成的裝飾品），無價的寶香，種種資生用具，充足沒有缺乏，以清凈的心，歡喜地供養。以慚愧心和殊勝的理解，希望消除罪業，增長福德和智慧。像這樣的人，在百千劫中，對於無上

【English Translation】 English version Unable to awaken, they are therefore attached to and crave illusory realms. You elders! You should know that your own body is formed by false causes and conditions, Without any solid nature, it is merely created and gathered by the force of karma, Reincarnating in the cycle of birth and death, receiving various different retributions, cycling through distant kalpas (eons), Without a time of liberation. The wise observe this and deeply renounce it in their hearts, Ordinary people are ignorant and do not think of impermanence, clinging to the self and others, Only indulging in their own pleasure, not associating with good friends, creating the causes for bad karma themselves. When the body breaks and life ends, they should fall into hell, revolving in the Three Realms, Suffering all kinds of afflictions, with great fire pressing upon their bodies, fleeing without a place to escape. All Buddhas have great compassion, pitying the world, but if one has no faith oneself, It is difficult to be saved. The wise know for themselves that this physical body is illusory, Without any true nature, it is only gathered due to karmic causes, The great elements (earth, water, fire, wind) and the six sense organs and their objects combine and accumulate, falsely named a body, Like foam and bubbles, ultimately without substance, full of pus and blood, decaying, What is there to love and cling to? Therefore, you should know that regarding this aggregation, Practice the contemplation of impurity, deeply generating a sense of revulsion; diligently cultivate the holy Dharma, Move towards the indestructible Dharma body, stay away from all evil deeds, get close to good spiritual advisors (those who guide you on the right path), Believe in the supreme vehicle (Mahayana Buddhism), cultivate the Bodhisattva's altruistic practices, broadly cultivate merit and wisdom, Be reborn in the pure lands of the Buddhas, with body and mind at peace, pure and without fear. Use subtle clothing, as well as superior food and drink, beds and bedding, Floral garlands and necklaces (decorations made of flowers and jewels), priceless precious incense, all kinds of necessities, Sufficient and without lack, with a pure heart, joyfully make offerings. With shame and superior understanding, hoping to eliminate sins and increase merit and wisdom. Such a person, in hundreds of thousands of kalpas (eons), regarding the unsurpassed

乘，　發生信解，　　漸以覺悟，　　實性真空，　本來寂靜，　　如海湛然，　　無有增減，　雖遇風緣，　　水成波浪，　　即波為水，　動靜一源。　　如是了知，　　住佛境界，　不生惡趣，　　漸息輪迴，　　百千俱胝，　那庾多劫，　　明瞭心地，　　貪瞋癡慢，　煩惱業因，　　而不現行，　　雜類苦果，　自然不受，　　色身堅固，　　經無量時，　歡喜快樂。　　心無邪念，　　亦無妄想，　于顛倒境，　　常生思惟，　　善說法要，　利益眾生，　　自無病行，　　令他亦無。　適悅調順，　　安隱快樂，　　深入禪定，　離諸苦縛，　　常以善行，　　守護眾生。　不作惡緣，　　親近智者，　　稱揚如來，　最勝妙法，　　恭敬讚歎，　　踴躍奉行。　觀諸世間，　　有為事相，　　皆如幻夢，　無一真實，　　了知飲食，　　色力壽命，　煩惱苦本。　　愚夫無知，　　耽染愛著，　無一剎那，　　暫時間斷，　　味諸飲食，　增長過失，　　善友教誨，　　心不信受。　遇惡知識，　　密近隨逐，　　深入愚癡，　不能覺悟，　　于諸塵境，　　妄想執著，　晝夜無時，　　染諸娛樂。　　智者觀之，　深生厭舍，　　又諸世間，　

【現代漢語翻譯】現代漢語譯本：逐漸生起信心和理解，逐漸通過覺悟，認識到實性的真空狀態。它本來就是寂靜的，如同平靜的深海，沒有增減變化。即使遇到風的因緣，水面形成波浪，但波浪仍然是水，動和靜本是同一來源。如果能夠這樣瞭解，就能安住于佛的境界，不會墮入惡趣，逐漸止息輪迴。經歷百千俱胝（俱胝：古代印度計數單位，相當於千萬），那庾多劫（那庾多：極大的數字單位）的時間，明瞭心地，貪婪、嗔恨、愚癡、傲慢這些煩惱的業因，就不會再顯現出來，各種各樣的痛苦果報，自然也不會承受，色身變得堅固，經過無量的時間，充滿歡喜和快樂。心中沒有邪念，也沒有妄想，對於顛倒的境界，常常生起正確的思惟，善於宣說佛法要義，利益眾生，自己沒有疾病，也令他人沒有疾病。身心適悅調順，安穩快樂，深入禪定，脫離各種痛苦的束縛，常常以善良的行為，守護眾生。不造作惡的因緣，親近有智慧的人，稱揚如來最殊勝微妙的佛法，恭敬讚歎，歡喜踴躍地奉行。觀察世間一切有為的事相，都如同幻象和夢境，沒有一樣是真實的，瞭解飲食、美色、力量、壽命，都是煩惱痛苦的根本。愚蠢的人沒有智慧，沉溺於貪戀和執著，沒有一剎那，哪怕是短暫的時間可以間斷，貪圖各種飲食，增長自己的過失，即使有善知識教誨，心裡也不相信接受。遇到惡知識，就親近並跟隨他們，深入愚癡，不能覺悟，對於各種塵世的境界，妄想執著，日日夜夜不停歇，沉溺於各種娛樂。有智慧的人觀察到這些，內心深處產生厭惡和捨棄之心，而且世間的一切，

【English Translation】 English version: Gradually arising faith and understanding, gradually through awakening, realizing the emptiness of true nature. It is originally tranquil, like a calm deep sea, without increase or decrease. Even if encountering the condition of wind, the water forms waves, but the waves are still water, movement and stillness are from the same source. If one can understand in this way, one can abide in the realm of the Buddha, will not fall into evil realms, and gradually cease the cycle of reincarnation. Experiencing hundreds of thousands of kotis (koti: an ancient Indian unit of counting, equivalent to ten million), nayuta kalpas (nayuta: an extremely large numerical unit) of time, understanding the mind-ground, the karmic causes of greed, hatred, delusion, and arrogance will no longer manifest, and various kinds of painful consequences will naturally not be endured, the physical body becomes firm, and after immeasurable time, filled with joy and happiness. The mind has no evil thoughts, nor delusions, and towards inverted states, constantly generates correct contemplation, is skilled at expounding the essential meaning of the Dharma, benefiting sentient beings, oneself has no illness, and also causes others to have no illness. Body and mind are comfortable and harmonious, peaceful and happy, deeply entering into samadhi, liberated from all bonds of suffering, constantly protecting sentient beings with virtuous actions. Not creating evil conditions, associating with the wise, praising the most supreme and wonderful Dharma of the Tathagata (如來：Tathagata, meaning 'the Thus-Come One'), respectfully praising and extolling, joyfully and vigorously practicing. Observing all conditioned phenomena in the world, they are all like illusions and dreams, none of them are real, understanding that food, beauty, strength, and lifespan are all the root of affliction and suffering. Foolish people have no wisdom, indulging in craving and attachment, without a single moment, not even a brief moment of interruption, indulging in various foods, increasing their faults, even if there are wise friends who teach, their hearts do not believe and accept. Encountering evil teachers, they draw near and follow them, deeply entering into ignorance, unable to awaken, towards all worldly realms, they have delusional thoughts and attachments, day and night without ceasing, indulging in various pleasures. Wise people observe these things, and from the depths of their hearts, generate aversion and renunciation, and moreover, all things in the world,

色相幻惑，　畢竟衰謝，　　妻子男女，　　眷屬因緣，　如行路人，　　暫時而會，　　因緣報盡，　恩愛別離，　　難以剎那，　　相戀而住。　汝諸長者！　　當知幻身，　　譬如畫師，　繪眾色相，　　好醜雖成，　　畢竟當壞。　又如冬月，　　積水為冰，　　堅厚暫時，　終镕成水。　　所以者何？　　色相虛幻，　體性非實。　　而愚癡人，　　隨境生貪，　染著愛樂，　　心既顛倒，　　造不善因，　淪墮三塗，　　受種種苦，　　經于長劫，　無有出期；　　設生人天，　　耽諸快樂，　由此幻身，　　造作惡業，　　無有窮盡。　如是癡人，　　常為結使，　　冤家魔嬈，　妻子男女，　　父母眷屬，　　繫縛在心，　未嘗舍離，　　晝夜之間，　　為彼纏縛，　妄認為樂，　　實是苦因，　　恣任三毒，　憎長憍慢。　　如是之人，　　違背善緣，　不生智慧，　　造作無邊，　　諸不律儀。　于諸眷屬，　　父母妻子，　　珍寶飲食，　生苦法中，　　心無厭足，　　不思出離，　耽染愛著，　　多求財寶，　　積集庫藏；　見諸貧窮，　　飢餓眾生，　　無憐愍心，　拯濟困厄，　　不行正道，　　邪念增強，　智人教示，　　不能

【現代漢語翻譯】現代漢語譯本色相是虛幻迷惑人的，終究會衰敗凋謝。妻子兒女，親屬眷戀的緣分，就像路上的行人，短暫地相聚，因緣果報完結，恩愛也會別離，難以片刻，長久地相愛相守。你們這些長者！應當明白這幻化的身體，就像畫師，描繪各種色彩的形象，無論美醜如何形成，最終都會壞滅。又像寒冷的冬天，積水凝結成冰，堅硬厚實只是暫時的，最終會融化成水。這是什麼原因呢？因為色相是虛幻的，其本體性質並非真實。而愚癡的人，隨著外境產生貪戀，染著于愛慾和快樂，心已經顛倒錯亂，造作不善的因，沉淪墮落到地獄、餓鬼、畜生三惡道，遭受種種痛苦，經歷漫長的劫數，沒有脫離的期限；即使轉生到人道或天道，沉溺於各種快樂，憑藉這虛幻的身體，造作惡業，沒有窮盡的時候。像這樣的愚癡之人，常常被煩惱所束縛，被冤家和魔所擾亂，妻子兒女，父母親屬，都繫縛在心中，未曾捨棄離開，日日夜夜之間，被他們纏繞束縛，錯誤地認為這是快樂，實際上是痛苦的根源，放縱貪婪、嗔恨、愚癡這三種毒素，增長傲慢自大。像這樣的人，違背善良的因緣，不生起智慧，造作無邊無際的，各種不合乎戒律的行為。對於各種親屬，父母妻子，珍寶飲食，在充滿痛苦的法中，內心沒有厭倦滿足，不思考如何出離，沉溺於貪染和愛著，大量地追求財寶，積聚收藏在倉庫里；看到那些貧窮，飢餓的眾生，沒有憐憫之心，不拯救救濟他們的困境，不奉行正道，邪惡的念頭日益增強，有智慧的人教導開示，也不能聽從。

【English Translation】 English version Appearances and forms are illusory and deluding, Ultimately, they will decay and decline. Wives and children, The karmic connections of relatives and dependents, Are like travelers on a road, Meeting temporarily, When the karmic retribution is exhausted, Love and affection will lead to separation, Difficult to remain for even a moment, Living together in love for long. You elders! Should know that this illusory body, Is like a painter, Depicting various colored images, Whether beautiful or ugly, once formed, Will eventually be destroyed. It is also like in the winter months, Accumulated water turns into ice, Its firmness and thickness are only temporary, Eventually, it will melt into water. What is the reason for this? Because appearances and forms are illusory, Their inherent nature is not real. But foolish people, Generate greed according to external circumstances, Becoming attached to desire and pleasure, Their minds are already inverted and confused, Creating unwholesome causes, Sinking and falling into the three evil realms (地獄, 餓鬼, 畜生 - hell, hungry ghost, animal), Suffering all kinds of pain, Experiencing long kalpas (劫 - eons), Without a time of escape; Even if reborn in the human or heavenly realms, Indulging in various pleasures, Relying on this illusory body, Creating evil karma, Without end. Such foolish people, Are often bound by afflictions, Disturbed by enemies and demons, Wives and children, Parents and relatives, Are all bound in the heart, Never abandoning or leaving, Day and night, Being entangled and bound by them, Mistakenly thinking this is happiness, In reality, it is the root of suffering, Indulging in the three poisons (貪婪, 嗔恨, 愚癡 - greed, hatred, ignorance), Increasing arrogance and pride. Such people, Go against good conditions, Do not generate wisdom, Create boundless, Various unwholesome behaviors. Regarding various relatives, Parents and wives, Precious treasures and food, In the Dharma (法) of suffering, The mind is never satisfied, Not thinking about how to escape, Indulging in attachment and love, Seeking wealth in large quantities, Accumulating and storing it in warehouses; Seeing those who are poor, Hungry sentient beings, Without a compassionate heart, Not rescuing and relieving their plight, Not practicing the right path, Evil thoughts are increasingly strengthened, The wise teach and instruct, But they cannot listen.

聽受，　　故處輪迴。　汝諸長者！　　人之色身，　　譬如大樹，　根莖枝葉，　　悉皆繁茂，　　久無濕潤，　土地干亢，　　為日所炙，　　脂脈皆盡，　不經歲月，　　必當枯朽。　　一切眾生，　盛年壯色，　　身相充滿，　　貪著世間，　縱五欲樂，　　筋血衰耗，　　病苦所侵，　形貌憔悴，　　諸根衰謝，　　不得久停，　終歸磨滅。　　如是癡人，　　愛著色身，　貪諸財寶，　　不知罪福，　　不念無常，　如樹枯朽，　　不久摧壞。　　汝諸長者！　觀此幻身，　　及彼資生，　　金銀琉璃，　真珠摩尼，　　硨磲碼瑙，　　珊瑚琥珀，　體無真實，　　猶如聚沫，　　愚者迷情，　妄生貴重，　　但增貪慾，　　雜亂正心，　于佛法門，　　無所趣入。　　智者了知，　色身資具，　　一切皆如，　　夢所見物，　都無自相，　　防護六根，　　閉於五欲，　親近三寶，　　行施等行，　　息諸慳吝，　絕愛染心，　　觀彼諸欲，　　如大火聚，　燒煮眾生，　　甚可怖畏，　　不應戀著。」

佛說巨力長者所問大乘經卷中大正藏第 14 冊 No. 0543 佛說巨力長者所問大乘經

佛說巨力長者所問大乘經卷下

【現代漢語翻譯】現代漢語譯本聽聞和接受這些道理，所以才會在輪迴中流轉。你們這些長者們！人的色身（rūpa-kāya，指物質身體），就像一棵大樹，根莖枝葉，全都繁茂生長，但如果很久沒有得到濕潤，土地變得乾旱，被太陽炙烤，油脂和脈絡都耗盡，不用經過多少歲月，必定會枯萎腐朽。一切眾生，在盛年時身體強壯，容貌充滿活力，貪戀執著於世間，放縱於五欲之樂，筋骨氣血衰弱耗損，被病痛所侵擾，形貌變得憔悴，各種感官功能衰退衰謝，不能長久停留，最終歸於消亡磨滅。像這樣的愚癡之人，愛戀執著于自己的色身，貪圖各種財寶，不知道罪與福，不思念無常，就像枯萎腐朽的樹木，不久就會倒塌毀壞。你們這些長者們！觀察這虛幻的身體，以及那些賴以生存的物質，金銀琉璃（vaiḍūrya，一種寶石），珍珠摩尼（maṇi，寶珠），硨磲碼瑙（aśmagarbha，寶石），珊瑚琥珀（ambara，樹脂化石），本體都不是真實的，就像聚集在一起的泡沫，愚笨的人迷惑于虛情假意，虛妄地認為它們珍貴重要，只會增加貪慾，擾亂清凈正直的心，對於佛法的門徑，無法進入。有智慧的人明白瞭解，色身和資生之物，一切都如同，夢中所見之物，都沒有真實的自性，防護好六根（ṣaḍindriya，眼、耳、鼻、舌、身、意），關閉通向五欲（pañca kāmaguṇa，色、聲、香、味、觸）的門戶，親近佛法僧三寶（triratna），奉行佈施等善行，止息各種慳吝，斷絕愛戀染著之心，觀察那些慾望，如同巨大的火堆，焚燒煮沸眾生，非常可怕可畏，不應該貪戀執著。' 《佛說巨力長者所問大乘經》卷中大正藏第14冊 No. 0543 《佛說巨力長者所問大乘經》《佛說巨力長者所問大乘經》卷下

【English Translation】 English version Hearing and accepting these teachings is why one transmigrates in the cycle of rebirth. You elders! The rūpa-kāya (physical body) of a person is like a large tree, whose roots, stems, branches, and leaves are all lush and flourishing, but if it has not been moistened for a long time, the soil becomes dry, scorched by the sun, and the oils and veins are exhausted, it will inevitably wither and decay before many years have passed. All sentient beings, in their prime of life, with strong bodies and vibrant appearances, are attached to the world, indulging in the pleasures of the five desires, their sinews and blood weaken and deplete, afflicted by the suffering of illness, their appearance becomes haggard, and their various sensory functions decline and decay, unable to remain for long, eventually returning to annihilation and extinction. Such foolish people are attached to their own rūpa-kāya (physical body), greedy for various treasures, not knowing sin and merit, not mindful of impermanence, like a withered and decayed tree, it will soon collapse and be destroyed. You elders! Observe this illusory body, and those material things upon which it depends for survival, gold, silver, vaiḍūrya (lapis lazuli), pearls, maṇi (jewels), aśmagarbha (agate), coral, ambara (amber), whose essence is not real, like foam gathering together, foolish people are deluded by false sentiments, falsely believing them to be precious and important, only increasing greed, disturbing the pure and upright mind, and are unable to enter the gateway of the Buddha's teachings. Wise people understand, that the rūpa-kāya (physical body) and the means of sustenance are all like things seen in a dream, having no real self-nature, guarding well the ṣaḍindriya (six senses: eyes, ears, nose, tongue, body, and mind), closing the doors to the pañca kāmaguṇa (five desires: form, sound, smell, taste, and touch), drawing near to the Triratna (Three Jewels: Buddha, Dharma, Sangha), practicing generosity and other virtuous deeds, ceasing all miserliness, cutting off the mind of love and attachment, observing those desires as a great fire, burning and boiling sentient beings, extremely terrifying and dreadful, one should not be attached to them.' The Sutra of Mahayana Spoken by the Buddha on What Was Asked by the Elder Jūlī Taisho Tripitaka Volume 14 No. 0543 The Sutra of Mahayana Spoken by the Buddha on What Was Asked by the Elder Jūlī The Lower Scroll of the Sutra of Mahayana Spoken by the Buddha on What Was Asked by the Elder Jūlī

宋西天同譯經寶法大師賜紫沙門智吉祥等奉　詔譯

佛告長者：　　「是諸眾生，　　于多劫中，　積集諸法，　　謂貪瞋癡，　　見慢疑悔，　于諸欲境，　　觸向迷著，　　于晝夜時，　曾無間斷。　　寂滅靜慮，　　未嘗修習，　生死苦源，　　亦不觀察，　　不了世間，　生滅之相，　　無有自體，　　畢竟歸空。　但由貪愛，　　積整合種，　　假因緣生，　和合似有，　　因緣勢盡，　　復歸散滅，　由本無明，　　復生貪愛，　　本末相續，　加蟻循環，　　于出世間，　　真實理中，　諸佛菩薩，　　清凈境界，　　無有片心，　愛樂趣入。　　如是之人，　　愚癡所覆，　于生死海，　　流轉漂沒，　　五塵幻相，　深心染著，　　醉亂顛倒，　　終無醒覺。　若有眾生，　　善根成熟，　　自然親近，　諸善知識，　　心常修習，　　行二利行，　于諸增上，　　補特伽羅，　　能說法者，　發希有心，　　愛樂恭敬，　　不生憍慢，　于佛功德，　　甚深微妙，　　不思議境，　無疑無謗，　　亦不于諸，　　五塵境中，　虛妄迷執，　　起于貪愛，　　不作眾罪，　生滅苦因。　　晝夜精勤，　　思惟諦實，　增諸勝行，　　習施等法

【現代漢語翻譯】現代漢語譯本宋朝來自西天（印度）的譯經寶法大師，由朝廷賜紫的沙門智吉祥等人奉旨翻譯。佛陀告訴長者：『這些眾生，在漫長的劫數中，積累了各種各樣的法，也就是貪婪、嗔恨、愚癡、邪見、傲慢、懷疑和後悔。他們對於各種慾望的境界，接觸后就迷惑執著，日日夜夜，從未間斷。對於寂滅的禪定，從未修習過，對於生死輪迴的苦難根源，也不去觀察。不瞭解世間萬物生滅的真相，萬物沒有永恒不變的自體，最終都將歸於空無。只是由於貪愛，積累形成了種子，憑藉因緣而生，和合在一起好像存在，一旦因緣的勢力耗盡，又會迴歸散滅。由於原本的無明，又會重新產生貪愛，從本到末互相連續，就像螞蟻循環一樣。對於出世間的真實道理，諸佛菩薩清凈的境界，沒有絲毫的愛戀和興趣。』『像這樣的人，被愚癡所矇蔽，在生死輪迴的苦海中，流轉漂泊沉沒，對於五塵（色、聲、香、味、觸）的虛幻假象，深深地染著執迷，醉生夢死，顛倒錯亂，始終無法醒悟。如果有的眾生，善根成熟，自然會親近各種善知識，心中常常修習，行持自利利他的行為，對於那些殊勝的補特伽羅（人），能夠說法的人，生起稀有難得之心，喜愛恭敬，不生起驕慢之心，對於佛陀的功德，甚深微妙，不可思議的境界，不懷疑不誹謗，也不會對於各種五塵境界，虛妄地迷惑執著，生起貪愛，不做各種罪惡，不造作生死輪迴的痛苦之因。日日夜夜精進勤勉，思維真諦實相，增長各種殊勝的修行，修習佈施等等法。』

【English Translation】 English version Translated by Zhixiang, a Shramana (Buddhist monk) bestowed with the purple robe by imperial order, and other members of the Translation Treasure-Dharma Master from Western India (Song Dynasty). The Buddha said to the Elder: 'These sentient beings, over many kalpas (eons), have accumulated various dharmas (teachings/phenomena), namely greed, hatred, delusion, wrong views, arrogance, doubt, and regret. They are deluded and attached to various objects of desire, without interruption day and night. They have never practiced tranquil meditation, nor have they observed the source of suffering in samsara (cycle of birth and death). They do not understand the nature of arising and ceasing in the world, that there is no inherent self, and that ultimately everything returns to emptiness. Only due to craving and attachment, seeds are accumulated, arising from conditioned causes. They appear to exist when conditions come together, but when the power of these conditions is exhausted, they return to dissolution. Due to original ignorance, craving arises again, continuing from beginning to end, like an ant circling. They have no inclination or delight in the transcendental, true principles, the pure realm of Buddhas and Bodhisattvas.' 'Such people, obscured by ignorance, drift and sink in the ocean of samsara, deeply attached to the illusory appearances of the five sense objects (form, sound, smell, taste, touch), intoxicated, confused, and never awakened. If there are sentient beings whose roots of virtue are mature, they will naturally draw near to virtuous spiritual friends, constantly cultivate their minds, practice for their own benefit and the benefit of others, and develop a rare and precious attitude towards those superior individuals (Pudgalas), those who are able to teach the Dharma. They will love, respect, and not be arrogant. They will have no doubt or slander regarding the Buddha's merits, which are profound, subtle, and inconceivable. They will also not be falsely deluded and attached to the various objects of the five senses, giving rise to greed and attachment. They will not commit various sins, nor create the causes of suffering in samsara. Day and night, they will diligently contemplate the true reality, increase various excellent practices, and cultivate generosity and other virtues.'

，　　常樂讀誦，　大乘經典，　　心無邪念，　　無有異想，　法喜禪悅，　　清凈梵行，　　長養法身，　及資慧命。　　不同癡人，　　染著世間，　但念飲食，　　色身資具，　　五欲娛樂，　常無厭舍，　　不知苦本，　　不求解脫，　著諸外道，　　邪覺邪思，　　正念不生，　無真實慧。　　如說我有，　　清凈寶池，　若有眾生，　　入中洗浴，　　遊戲娛樂，　如是之人，　　不久當得，　　生諸天上。　如是愚癡，　　執諸異見，　　迷失因果，　邪妄推求，　　顛倒正理，　　修不凈行，　惡因苦果，　　無解脫時。　　汝諸長者！　應當了知，　　世間因果，　　虛假和合，　如木偶人，　　所作事業，　　而於其中，　勿生憍慢，　　帑藏珍財，　　尊榮豪侈，　如夢所見，　　覺已即空。　　而諸愚人，　不知此等，　　生滅幻化，　　性本空寂，　故於世間，　　執為常有。　　所以者何？　由無始來，　　起貪瞋癡，　　纏縛不捨，　違順喜怒，　　無有暫息，　　冤家仇對，　常現在前。　　眷屬廣大，　　財寶豐饒，　密附親近，　　共成娛樂，　　增長貪愛，　為苦所因；　　后或貧匱，　　財物散失，　乖異別離，　　

【現代漢語翻譯】現代漢語譯本：經常快樂地讀誦大乘經典，心中沒有邪惡的念頭，也沒有其他的想法。充滿法喜和禪悅，保持清凈的梵行，增長法身，並且滋養智慧的生命。不同於那些愚癡的人，他們貪戀世間的一切，只想著飲食、色身和生活所需的物品，以及五欲的享樂，常常不知滿足，也不願捨棄。他們不知道痛苦的根源，也不尋求解脫，執著于各種外道，產生錯誤的知覺和思想，正確的念頭無法生起，沒有真實的智慧。例如，他們會說：『我擁有清凈的寶池，如果有眾生進入其中洗浴、遊戲和娛樂，這樣的人不久就能往生到天界。』這些愚癡的人，執著于各種不同的見解，迷失於因果之中，用邪惡虛妄的方法去推求，顛倒了正確的道理，修行不凈的行為，最終只會得到惡因和苦果，永遠沒有解脫的時候。你們這些長者啊！應當明白，世間的因果，都是虛假的結合，就像木偶人一樣，所做的一切事業，都不要因此而生起驕慢之心。那些儲藏的珍貴財物，尊貴的地位和奢侈的生活，都像夢中所見一樣，醒來之後就什麼都沒有了。而那些愚蠢的人，不明白這些都是生滅變化的幻象，其本性是空寂的，所以在世間，執著地認為它們是永恒存在的。這是為什麼呢？因為從無始以來，就產生了貪婪、嗔恨和愚癡，被這些煩惱纏縛而不捨棄，對於順境和逆境，總是充滿喜悅和憤怒，沒有片刻的停止，冤家仇敵，常常出現在眼前。眷屬眾多，財寶豐饒，親密依附，共同享樂，增長貪愛，成為痛苦的根源；以後或許會變得貧窮困乏，財物散失，關係破裂，最終分離。

【English Translation】 English version: Constantly and joyfully reciting the Mahayana (大乘) scriptures, with no evil thoughts in the mind and no other imaginings. Filled with the joy of Dharma (法喜) and the bliss of meditation (禪悅), maintaining pure Brahma-conduct (梵行), nurturing the Dharma-body (法身), and nourishing the life of wisdom (慧命). Unlike foolish people who are attached to the world, thinking only of food, the physical body, material possessions, and the pleasures of the five desires (五欲), never satisfied and unwilling to relinquish them. They do not know the root of suffering and do not seek liberation, clinging to various heretical paths (外道), generating wrong perceptions and thoughts, unable to produce right mindfulness (正念), and lacking true wisdom (真實慧). For example, they might say, 'I have a pure treasure pond. If sentient beings enter it to bathe, play, and enjoy themselves, such people will soon be reborn in the heavens.' These foolish people, clinging to various different views, are lost in cause and effect (因果), seeking with evil and false methods, reversing the correct principles, practicing impure conduct, and ultimately only obtaining evil causes and bitter fruits, with no time for liberation. You elders (長者)! You should understand that the causes and effects of the world are false combinations, like wooden puppets. Whatever actions are performed, do not give rise to arrogance. The stored precious treasures, honorable positions, and extravagant lifestyles are like dreams, empty upon awakening. But those foolish people do not understand that these are all illusions of arising and ceasing, whose nature is empty and still. Therefore, in the world, they cling to them as if they were permanent. Why is this so? Because from beginningless time, greed (貪), hatred (瞋), and delusion (癡) have arisen, binding them without release. With regard to favorable and unfavorable circumstances, they are always filled with joy and anger, without a moment's rest. Enemies and adversaries are constantly present. Large families, abundant wealth, close attachments, shared pleasures, increasing greed, become the cause of suffering; later, perhaps becoming poor and destitute, losing wealth, breaking relationships, and ultimately separating.

愁憂苦惱，　　起諸諍訟，　及其冤結。　　至年老大，　　加諸眾苦，　形色憔悴，　　諸根衰朽，　　朋善眷屬，　悉皆厭棄。　　盛年壯色，　　耽著五欲，　不樂修行，　　不思厭離，　　老病相侵，　空懷愁惱，　　身壞命終，　　墮于地獄。　牛頭驅責，　　楚毒辛酸，　　無救無依，　遠歷長劫；　　地獄報盡，　　生餓鬼中，　頭如大山，　　咽如針孔，　　不識飲食，　皮骨連立；　　餓鬼報盡，　　生畜生中，　鱗介羽毛，　　水陸飛走，　　遞相搏撮，　常懷驚怖，　　復遭網捕，　　逃竄無由，　鞭杖捶撻，　　償往宿債。　　畜生業盡，　或生人中，　　貧窮卑賤，　　諸根不具，　資緣乏少，　　多諸病苦；　　設生富貴，　福慧乖違，　　所有資財，　　不能受用，　或多瞋恚，　　常苦自心；　　或染沉痾，　而獲夭逝。　　如是果報，　　由貪瞋癡，　之所造作，　　如蠶作繭，　　而自纏縛，　如蛾戀火，　　終致燒然，　　身心迫惱，　無有暫安，　　惡業相牽，　　往來不住。　於三惡道，　　如遊園觀，　　雖遇眾苦，　無悔惜心，　　不求解脫，　　亦無厭舍，　受諸罪報，　　難堪難忍，　　窈窈冥冥，　告訴無

所。　　當此之時，　　父母妻子，　一切眷屬，　　不相替代，　　唯應自身，　獨受眾殃，　　從苦入苦，　　無有休息。　如是因緣，　　皆由眾生，　　無始無明，　相續發起，　　貪瞋結使，　　動身口意，　廣造諸惡，　　未解悔除，　　三有業因，　唸唸增長。　　汝諸長者！　　若有眾生，　志樂寂靜，　　希求出離，　　心於所緣，　染凈平等，　　自然當得，　　業障輕微，　遠離輪迴，　　雜惡果報。　　于佛正法，　信樂修習，　　漸能調伏，　　貪瞋癡等，　亦能觀察，　　了知色身，　　如幻如夢，　如電如泡，　　畢竟推求，　　終無實處。　諸有智人，　　應當如是，　　審諦觀察，　我法皆空，　　而於諸佛，　　真善法中，　漸次修行，　　施等勝行，　　積集微妙，　增上正法，　　棄捨凡性，　　克成聖種。　譬如為山，　　積土而成，　　又如滴水，　漸盈大器。　　諸善男子！　　于佛教乘，　實事理中，　　深忍樂欲，　　于諸世道，　不可味著，　　舍虛妄法，　　證真實性，　離生死苦，　　得無畏樂。　　悟彼色相，　猶如陽焰，　　但誑妄情，　　無實體性，　如是觀察，　　諸法自相，　　心不顛倒，

【現代漢語翻譯】現代漢語譯本那時，父母、妻子和所有眷屬都無法互相替代，只有自己獨自承受所有的災禍，從痛苦進入痛苦，沒有休息的時候。這樣的因緣，都是由於眾生無始以來的無明（avidyā，對事物真相的迷惑和無知）相續發起，貪（rāga，對事物的渴求和執著）、瞋（dveṣa，嗔恨和厭惡）、結使（saṃyojana，煩惱的束縛）驅動身、口、意，廣泛造作各種惡業，沒有理解懺悔消除，三有（trayo bhava，欲有、色有、無色有）的業因唸唸增長。你們這些長者！如果眾生立志喜好寂靜，希望出離輪迴，心對於所緣（ālambana，心所專注的對象）的染凈平等對待，自然能夠得到業障減輕，遠離輪迴中各種惡劣的果報。對於佛的正法，信樂修習，逐漸能夠調伏貪、瞋、癡（moha，愚癡和迷惑）等煩惱，也能觀察了知色身（rūpa-kāya，物質的身體），如幻如夢，如閃電如泡沫，最終推求，終究沒有真實之處。各位有智慧的人，應當這樣審慎地觀察，我（ātman，自我）和法（dharma，事物和規律）都是空性的，而在諸佛的真實善良的教法中，逐漸修行，佈施（dāna，給予和分享）等殊勝的行為，積累微妙的、增上的正法，捨棄凡夫的習性，最終成就聖人的品格。譬如堆積泥土成為山，又如滴水逐漸充滿大的容器。各位善男子！對於佛教的教義，在真實的事理中，深深地忍耐、喜愛和渴求，對於世俗的道路，不可貪戀執著，捨棄虛妄的法，證悟真實的自性，脫離生死之苦，得到無畏的快樂。領悟那色相，猶如陽焰（māyā，海市蜃樓），只是欺騙迷惑的情感，沒有實體的自性，這樣觀察諸法（dharma，事物和現象）的自相，心就不會顛倒。

【English Translation】 English version At that time, parents, wives, and all relatives cannot substitute for one another; only oneself must bear all the calamities alone, entering from suffering into suffering, without rest. Such causes and conditions all arise from the beginningless ignorance (avidyā) of sentient beings, continuously arising, with greed (rāga), hatred (dveṣa), and fetters (saṃyojana) driving body, speech, and mind, extensively creating all kinds of evil deeds. Without understanding repentance and elimination, the karmic causes of the three realms of existence (trayo bhava) increase moment by moment. You elders! If sentient beings aspire to tranquility, desire liberation, and treat the defiled and pure aspects of their objects of focus (ālambana) with equanimity, they will naturally attain lighter karmic obstacles and be far from the various evil retributions of reincarnation. With faith and joy, they cultivate the Buddha's true Dharma, gradually able to subdue greed, hatred, delusion (moha), and so on. They can also observe and understand that the physical body (rūpa-kāya) is like an illusion, like a dream, like lightning, like a bubble. Ultimately, when sought, there is ultimately no real substance. All wise people should carefully observe in this way that the self (ātman) and all phenomena (dharma) are empty. Within the true and virtuous teachings of all Buddhas, gradually cultivate, performing superior practices such as giving (dāna), accumulating subtle and increasing true Dharma, abandoning mundane nature, and ultimately achieving the nature of a sage. It is like building a mountain by accumulating earth, or like drops of water gradually filling a large vessel. Good men! In the teachings of Buddhism, in the true principles, deeply endure, love, and desire. In worldly paths, do not be attached. Abandon false dharmas, realize true nature, escape the suffering of birth and death, and attain fearless joy. Awaken to the nature of form, like a mirage (māyā), merely deceiving deluded emotions, without substantial nature. Observing the self-nature of all dharmas (dharma) in this way, the mind will not be inverted.

究竟解脫，　　是名名為，　　菩薩乘性。　善能安樂，　　一切眾生，　　于佛所行，　種種行愿，　　隨順修覺，　　心不退屈，　精進長時，　　無有懈廢，　　速能修習，　六波羅蜜，　　自行檀度，　　不望報恩，　三輪體空，　　二緣俱泯，　　或於后時，　皆悉無悔，　　諸根密護，　　不犯尸羅，　冤對現前，　　亦無加報，　　初中后夜，　勇猛精進，　　遠離誼煩，　　息諸散亂。　于善惡品，　　有力思擇，　　身業清凈，　常現律儀，　　言音柔軟，　　和悅眾心，　意地無非，　　絕諸覺觀。　　于諸如來，　所有最上，　　微妙深法，　　則能趣入，　以善巧智，　　攝受眾生，　　稱彼機宜，　方便演說，　　各令悟入，　　解脫法門。」

時，巨力長者與五百長者，聞是法已，心大歡喜踴躍無量，于所聞法得深法忍、得最大忍、得無上忍，即從坐起繞佛三匝，頭面禮足，卻住一面。爾時，巨力長者與五百長者等，異口同音白佛言：「世尊！我等從昔已來，未曾聞是甚深妙法，今日乃于無上覺者、具一切智者、是諸世間施大法者之所，得聞如是妙法，由是了知世間諸法唯假施設，如幻夢等畢竟歸空，悉皆悟入無生法忍，發阿耨多羅三藐三菩提心

【現代漢語翻譯】現代漢語譯本：　　究竟的解脫，就叫做，菩薩乘的本性。　　善於使一切眾生安樂，對於佛所行的，種種行持和願望，隨順地修習覺悟，內心不退縮，精進長久，沒有懈怠荒廢，迅速地能夠修習，六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧），自己實行佈施，不期望回報恩情，佈施者、受施者和佈施物這三輪體性皆空，能施所施二者之間的因緣都消失，或者在以後的時候，都完全沒有後悔，諸根嚴密守護，不觸犯戒律，冤家對頭出現在面前，也不報復，初夜、中夜、后夜，勇猛精進，遠離戲論煩惱，止息各種散亂。　　對於善與惡，有能力思考選擇，身業清凈，常常展現律儀，言語聲音柔和，和悅眾人的心意，意念上沒有過失，斷絕各種感覺和思慮。對於諸位如來，所有最上，微妙深奧的佛法，就能趣向進入，用善巧的智慧，攝受眾生，按照他們的根器和適應能力，方便地演說，使他們各自領悟進入，解脫的法門。

當時，巨力長者（一位有巨大力量的富人）與五百位長者，聽聞這些佛法后，內心非常歡喜，踴躍無量，對於所聽聞的佛法，得到了深刻的法忍（對佛法的深刻理解和接受）、得到了最大的忍、得到了無上的忍，立即從座位上站起來，繞佛三圈，頭面頂禮佛足，退到一旁站立。這時，巨力長者與五百位長者等，異口同聲地對佛說：『世尊！我們從過去以來，從未聽聞過如此甚深微妙的佛法，今天才在無上的覺悟者、具足一切智慧者、是諸世間施予大法者的地方，聽聞到如此妙法，由此了知世間諸法只是虛假的設施，如同幻象夢境等最終歸於空無，全部領悟進入無生法忍（對事物不生不滅的深刻理解），發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。』

【English Translation】 English version: Ultimately, liberation is called the nature of the Bodhisattva vehicle. Being good at bringing happiness to all sentient beings, diligently practicing and awakening in accordance with the various practices and vows undertaken by the Buddha, with a mind that does not retreat, persevering with diligence for a long time without laziness or negligence, quickly cultivating the Six Paramitas (six perfections: generosity, discipline, patience, diligence, concentration, and wisdom), personally practicing generosity without expecting gratitude in return, with the three wheels (giver, receiver, and gift) being empty in nature, and the two conditions (the giver and the recipient) both ceasing to exist, or even at a later time, having no regrets at all, closely guarding the senses, not violating the precepts, even when enemies appear, not retaliating, being courageous and diligent in the early, middle, and late nights, staying away from frivolous troubles, and ceasing all distractions. Having the ability to contemplate and choose between good and evil, with pure bodily actions, always displaying discipline, with gentle and pleasant speech that harmonizes the minds of others, with no faults in intention, and ceasing all perceptions and thoughts. Towards all the Tathagatas (Buddhas), one is able to approach and enter the most supreme, subtle, and profound Dharma (teachings), using skillful wisdom to embrace sentient beings, speaking conveniently according to their capacities and suitability, enabling each of them to awaken and enter the gate of liberation.

At that time, the powerful leader, Jvialambana (a wealthy man with great strength), along with five hundred leaders, upon hearing these teachings, felt great joy and boundless elation. They attained profound Dharma-kshanti (deep understanding and acceptance of the Dharma), the greatest kshanti, and the unsurpassed kshanti in the Dharma they had heard. Immediately, they rose from their seats, circumambulated the Buddha three times, prostrated themselves with their heads and faces at his feet, and stood to one side. Then, Jvialambana and the five hundred leaders, speaking with one voice, said to the Buddha: 'World Honored One! Since the past, we have never heard such profound and wonderful Dharma. Today, we have heard such wonderful Dharma from the Unsurpassed Awakened One, the One who possesses all wisdom, the One who bestows the great Dharma upon all beings in the world. From this, we understand that all phenomena in the world are merely provisional constructs, ultimately returning to emptiness like illusions and dreams. We have all awakened and entered the Anutpattika-dharma-kshanti (deep understanding of the non-arising and non-ceasing of phenomena), and have generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed perfect enlightenment).'

。愿我當來如今世尊，能于無量人天大眾之中，作大師子吼，顯示微妙清凈法音，利益安樂一切眾生。世尊！我等今者樂欲說偈讚歎如來，惟愿聽許。」即于佛前而說偈言：

「金色微妙相，　　最勝無與等，　能以柔軟音，　　演暢真實義，　久修菩薩行，　　壽命不可量，　一切諸眾生，　　見聞皆歡喜。　清凈功德聚，　　安處於道場，　譬如日天子，　　常住處空界；　皆由往昔中，　　廣大行佈施，　謂金銀珍寶，　　像馬及車乘，　並頭目髓腦，　　國城妻子等，　能行此難行，　　檀度方圓滿。　以本願力故，　　示現應化身，　長時無間斷，　　過於殑伽劫，　大悲不思議，　　哀愍諸群盲，　施以甘露法，　　除惱使清涼。　我等從多劫，　　流轉諸有中，　貪愛于資具，　　及妻子眷屬，　鮮福無智慧，　　不發菩提心，　染著于名聞，　　並五欲娛樂。　我等宿福慶，　　幸得遇世尊，　聞此微妙義，　　了知虛幻法，　各各得解脫，　　其心皆安隱。　愿佛聽我等，　　出家作沙門，　當愿一切眾，　　盡悟此法門，　不著世間樂，　　速成菩提道。」

爾時，巨力長者等說此偈已，各各虔誠投佛出家，佛乃聽許。

於時世

【現代漢語翻譯】現代漢語譯本：『愿我未來能像如今的世尊一樣，在無量的人天大眾之中，發出雄獅般的吼聲，宣示微妙清凈的佛法，利益安樂一切眾生。世尊！我們現在樂於用偈頌讚嘆如來，希望您能允許。』於是就在佛前說了這些偈頌：『您有金色微妙的相好，最殊勝，無與倫比，能用柔和的聲音，宣揚真實深刻的意義，長久地修行菩薩的行徑，壽命長得不可估量，一切眾生，見到或聽到您都歡喜。您清凈的功德匯聚，安住在菩提道場，就像太陽一樣，常住在虛空中；這都是因為往昔，您廣泛地行佈施，包括金銀珍寶，像、馬以及車乘，甚至頭、眼睛、骨髓、腦，國家、城池、妻子等等，能做到這樣難做到的事情，佈施的功德才圓滿。因為您本來的願力，示現應化之身，長時間沒有間斷，超過了殑伽劫（Ganga kalpa，恒河沙數劫），您的大悲心不可思議，哀憐那些像盲人一樣的眾生，施予甘露般的佛法，去除煩惱，使他們清涼自在。我們從多劫以來，在各種生命形態中流轉，貪愛財物，以及妻子眷屬，缺少福報和智慧，不發菩提心（Bodhi-citta，覺悟之心），執著于名聲和五欲的享樂。我們過去有福氣，有幸遇到世尊，聽聞這微妙的佛法，瞭解一切都是虛幻不實的，各自得到解脫，內心都安寧平靜。愿佛陀允許我們出家做沙門（Śrāmaṇa，出家修道者），希望一切眾生，都能領悟這佛法，不執著於世間的快樂，迅速成就菩提之道（Bodhi，覺悟）。』當時，巨力長者（Juli，姓名）等說完這些偈頌后，各自虔誠地請求佛陀允許他們出家，佛陀就答應了。當時世

【English Translation】 English version: 'May I, in the future, like the present World Honored One (Śākyamuni Buddha), among the immeasurable assembly of humans and devas (gods), roar like a lion, proclaiming the subtle and pure Dharma (teachings), benefiting and bringing happiness to all sentient beings. World Honored One! We now joyfully wish to praise the Tathagata (Buddha) with verses; we hope you will grant us permission.' Then, in front of the Buddha, they spoke these verses: 'You have golden and subtle marks, most supreme and unparalleled, able to use a gentle voice to expound the true and profound meaning, having cultivated the Bodhisattva (enlightenment being) path for a long time, with a lifespan that cannot be measured; all sentient beings, upon seeing or hearing you, rejoice. Your pure accumulation of merits dwells peacefully in the Bodhi-mandala (enlightenment place), like the sun, constantly residing in the empty sky; all this is because in the past, you extensively practiced giving, including gold, silver, and precious jewels, elephants, horses, and carriages, even heads, eyes, marrow, brains, countries, cities, wives, and so on; able to do these difficult things, the perfection of giving is complete. Because of your original vows, you manifest responsive bodies, continuously without interruption, exceeding Ganga kalpas (Ganga kalpa, eons as numerous as the sands of the Ganges River); your great compassion is inconceivable, pitying those sentient beings who are like the blind, bestowing the nectar-like Dharma, removing afflictions, and bringing coolness and peace. We, from many kalpas, have been transmigrating through various realms of existence,貪婪地愛著財物，以及妻子眷屬， lacking blessings and wisdom, not generating Bodhi-citta (Bodhi-citta, the mind of enlightenment), clinging to fame and the pleasures of the five desires. We have past blessings, fortunate to encounter the World Honored One, hearing this subtle Dharma, understanding that all is illusory and unreal, each attaining liberation, our minds all peaceful and secure. May the Buddha allow us to leave home and become Śrāmaṇas (Śrāmaṇa, wandering ascetics), may all beings fully awaken to this Dharma gate, not clinging to worldly pleasures, and quickly accomplish the path to Bodhi (Bodhi, enlightenment).' At that time, the elder Juli (Juli, name) and others, having spoken these verses, each sincerely requested the Buddha to allow them to leave home, and the Buddha granted their request. At that time, the World

尊，即于座上熙怡微笑，以威德力現大神通，即于面門放無數光，其光雜色猶如眾寶之所間錯，所謂青色、黃色、赤色、綠色、紫色、玻璃色、黃金色，所放之光，遍照無量無邊不可思議阿僧祇世界，上至梵世——所有諸天身光及日月光，悉皆掩蔽不得顯現——如是光明照燭之處，一切眾生觸是光者，無不適悅，惡業眾生罪障消除，盲者能視聾者能聞，跛者能行啞者能言，饑者能滿裸者得衣，牢獄有情枷鎖免離，無有諸惡聖境現前。

是時會中人天大眾，身意快樂怪未曾有，咸作是言：「以何因緣而現此相？」各各發心從座而起，繞佛百千匝已，恭敬禮拜供養讚歎，卻住一面。

爾時，眾中尊者阿難偏袒右肩右膝著地，曲躬恭敬而白佛言：「世尊！是何因緣現斯奇瑞？今此眾會悉皆有疑，各各謂言，世尊未嘗無因而笑，今日如來現此異相，必有所因。如來、應供、正等正覺，大慈大悲願為我等宣說，今者佛自莊嚴種種善事，眾欲樂聞。」

爾時，世尊告尊者阿難言：「如來今日現斯祥瑞，謂欲宣說巨力長者並五百長者悟無生法忍，發阿耨多羅三藐三菩提心，次第成佛因緣之事，汝當善聽。

「阿難！是諸長者，已於過去無量百千俱胝那庾多佛所，各各親近供養，恭敬禮拜尊重讚歎，得聞如是

【現代漢語翻譯】尊者（指佛陀），即在座位上安詳喜悅地微笑，以威嚴神力顯現大神通，從面門放出無數光芒，這些光芒顏色各異，如同各種珍寶交錯輝映，包括青色、黃色、赤色、綠色、紫色、琉璃色、黃金色。所放出的光芒，遍照無量無邊不可思議阿僧祇世界（極大的數字單位，形容數量極多），上至梵世（色界天的最高層）——所有諸天（天神）的身光以及日月的光芒，全部都被遮蔽而無法顯現——如此光明照耀的地方，一切眾生接觸到這些光芒，沒有不感到舒適喜悅的，作惡之人的罪業消除，盲人能夠看見，聾人能夠聽見，跛腳的人能夠行走，啞巴能夠說話，飢餓的人得到飽足，裸體的人得到衣服，牢獄中的囚犯枷鎖脫落，沒有各種邪惡，聖潔的景象顯現在眼前。這時，法會中的人天大眾，身心快樂，感到從未有過的奇異景象，都想知道『因為什麼因緣而出現這種景象？』各自發起心念，從座位上站起來，圍繞佛陀百千圈，恭敬地禮拜供養讚歎，然後退到一邊站立。這時，大眾中的尊者阿難（佛陀的十大弟子之一），袒露右肩，右膝跪地，彎腰恭敬地對佛陀說：『世尊！是什麼因緣顯現這種奇異的瑞相？現在這裡的聽眾都心存疑問，各自認為，世尊不會無緣無故地微笑，今天如來顯現這種奇異的景象，必定有其原因。如來、應供（值得供養者）、正等正覺（完全覺悟者），具有大慈大悲，希望您為我們宣說，現在佛陀您自己莊嚴地顯現種種善事，大眾都想聽聞。』這時，世尊告訴尊者阿難說：『如來今天顯現這種吉祥的瑞相，是想要宣說巨力長者（一位有力量和財富的長者）以及五百位長者領悟無生法忍（對一切法不生不滅的深刻理解），發起阿耨多羅三藐三菩提心（無上正等正覺之心，即成佛之心），次第成佛的因緣之事，你應該好好地聽。』『阿難！這些長者，已經在過去無量百千俱胝那庾多（極大的數字單位）佛所，各自親近供養，恭敬禮拜尊重讚歎，得以聽聞這樣的法。』

【English Translation】 The Venerable One (referring to the Buddha), then smiled serenely and joyfully on his seat, manifesting great supernatural powers with his majestic virtue. He emitted countless rays of light from his face, the colors of which were varied, like a mixture of many jewels, including blue, yellow, red, green, purple, crystal, and gold. The emitted light illuminated immeasurable, boundless, inconceivable Asamkhya worlds (an extremely large numerical unit, describing a vast quantity), reaching up to the Brahma world (the highest level of the Form Realm) – all the body light of the devas (gods) and the light of the sun and moon were completely obscured and could not appear – in such places illuminated by this light, all sentient beings who touched this light could not help but feel comfortable and joyful, the sins of evildoers were eliminated, the blind could see, the deaf could hear, the lame could walk, the mute could speak, the hungry were satisfied, the naked were clothed, prisoners in jail were freed from their shackles, and without any evils, sacred realms appeared before them. At this time, the assembly of humans and devas in the gathering felt happy in body and mind, experiencing unprecedented and wondrous phenomena, and all wondered, 'What is the cause and condition for this manifestation?' Each generated a thought, rose from their seats, circumambulated the Buddha hundreds of thousands of times, respectfully prostrated, made offerings, and praised him, then retreated to one side and stood. At this time, the Venerable Ananda (one of the Buddha's ten great disciples) in the assembly bared his right shoulder, knelt on his right knee, bowed respectfully, and said to the Buddha: 'World Honored One! What is the cause and condition for manifesting such auspicious omens? Now the audience here is full of doubts, each thinking that the World Honored One never smiles without a reason. Today, the Tathagata manifests this extraordinary phenomenon, there must be a reason. The Tathagata, Worthy of Offerings, Perfectly Enlightened One, with great compassion, wishes to explain it to us. Now the Buddha himself gloriously manifests all kinds of good deeds, and the assembly desires to hear it.' At this time, the World Honored One said to the Venerable Ananda: 'The Tathagata manifests these auspicious omens today because he wants to proclaim that the Strongman Elder (a wealthy and powerful elder) and five hundred elders have realized the forbearance of non-origination (a profound understanding of the non-arising and non-ceasing of all dharmas), generated the mind of Anuttara-Samyak-Sambodhi (the mind of unsurpassed, perfect enlightenment, i.e., the mind to become a Buddha), and the causes and conditions for successively becoming Buddhas. You should listen carefully.' 'Ananda! These elders have, in the past, in the presence of immeasurable hundreds of thousands of kotis of nayutas (extremely large numerical units) of Buddhas, each personally approached, made offerings, respectfully prostrated, honored, and praised them, and were able to hear such Dharma.'

最上真實法義，消除業障遠離三塗，于百千劫常生人天受勝妙樂，乃至於今財富熾盛有大眷屬，福慧尊嚴人所愛敬。由昔所植善根力故，今於我所，復得聞是甚深法義。

「阿難！是巨力長者並五百長者，于當來世，得值彌勒如來、應、正等覺，于彼佛所，復聞清凈大乘妙法，善能精勤修習菩薩施等六波羅蜜行，能於十方親近禮拜，恭敬供養尊重讚歎無量諸佛，亦得值遇賢劫諸佛。彼佛世尊亦為宣說微妙大乘法義，聞已受持，復能展轉為人演說，示教利喜無量眾生。

「阿難！是巨力長者過是已后經五千劫，常生諸佛國土種種修行，值遇諸佛，承事供養無空過者，末後當成阿耨多羅三藐三菩提，盡同一號，名曰吉祥藏如來、應、正等正覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。國界莊嚴安隱豐樂，正法像法壽命劫數，皆悉同等，說法度人不可稱數。」

爾時，尊者阿難及人天大眾，聞佛世尊善說如是微妙法義，咸悉讚歎，復白佛言：「世尊！此經當以何名，我等云何受持？」

佛告阿難：「此經名曰『巨力長者所問大乘經』，當受持之。」

佛說是經已，尊者阿難與菩薩、比丘並巨力長者等，及一切世間天、人、阿修羅、乾闥婆等，聞佛所說皆大歡喜，

【現代漢語翻譯】現代漢語譯本：最上乘真實法義，能夠消除業障，使人遠離地獄、餓鬼、畜生三惡道，在無數劫中常常轉生於人間和天上，享受殊勝美妙的快樂，乃至到如今，財富興盛，擁有龐大的眷屬，福德和智慧都受到尊重，為人們所喜愛和敬仰。這是由於過去所種下的善根的力量，所以今天在我這裡，又能聽聞到如此甚深微妙的佛法。

『阿難！這位巨力長者（Juli：name of a person）和五百位長者，在未來的世間，將會遇到彌勒如來（Maitreya：the future Buddha）、應供、正等覺，在那位佛的處所，再次聽聞清凈的大乘妙法，能夠精進勤勉地修習菩薩的佈施等六波羅蜜（Six Paramitas：the six perfections or virtues）的修行，能夠在十方世界親近禮拜，恭敬供養，尊重讚歎無量諸佛，也能夠遇到賢劫（Bhadrakalpa：the present 'Fortunate Aeon'）諸佛。那些佛世尊也會為他們宣說微妙的大乘法義，聽聞之後接受並奉持，又能輾轉相傳，為他人演說，開示教導，使無量眾生得到利益和歡喜。

『阿難！這位巨力長者經過此後五千劫，常常轉生於諸佛的國土，進行各種修行，遇到諸佛，承事供養，沒有空過的時候，最終將會成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi： unsurpassed, complete and perfect enlightenment），佛號完全相同，名為吉祥藏如來（Kichijozou：name of a Buddha）、應供、正等正覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵（Bhagavan：The Blessed One）。他們的國土莊嚴，安穩豐樂，正法和像法的壽命劫數，都完全相同，說法度化的人數不可稱量。』

當時，尊者阿難（Ananda：Buddha's attendant）以及人天大眾，聽聞佛世尊善於宣說如此微妙的法義，都讚歎不已，又對佛說：『世尊！這部經應當叫什麼名字，我們應當如何受持？』

佛告訴阿難：『這部經名叫《巨力長者所問大乘經》，應當受持奉行。』

佛說完這部經后，尊者阿難與菩薩、比丘以及巨力長者等，以及一切世間的天、人、阿修羅（Asura：demi-gods）、乾闥婆（Gandharva：celestial musicians）等，聽聞佛所說，都非常歡喜，信受奉行。

【English Translation】 English version: The supreme and true Dharma meaning can eliminate karmic obstacles, keep one away from the three evil realms (hell, hungry ghosts, and animals), and allow one to be reborn in the human and heavenly realms for hundreds of thousands of kalpas (aeons), enjoying supreme and wonderful bliss. Even to this day, one's wealth is abundant, one has a large family, and one's blessings and wisdom are respected and loved by people. This is due to the power of the good roots planted in the past, so today, in my presence, one can again hear such profound and subtle Dharma.

'Ananda! This Elder Juli (Juli: name of a person) and the five hundred elders, in the future, will encounter Maitreya Tathagata (Maitreya: the future Buddha), Arhat, Samyak-sambuddha (Perfectly Enlightened One). In that Buddha's presence, they will again hear the pure Mahayana (Great Vehicle) Dharma, be able to diligently cultivate the six paramitas (Six Paramitas: the six perfections or virtues) of the Bodhisattva's practice, be able to approach, bow to, respectfully make offerings to, respect, and praise countless Buddhas in the ten directions, and also encounter the Buddhas of the Bhadrakalpa (Bhadrakalpa: the present 'Fortunate Aeon'). Those Buddhas will also proclaim the subtle Mahayana Dharma to them. After hearing it, they will accept and uphold it, and will also transmit it to others, explaining it for them, teaching and benefiting countless beings.'

'Ananda! After this, for five thousand kalpas, this Elder Juli will constantly be reborn in the Buddha lands, engaging in various practices, encountering Buddhas, serving and making offerings without ever wasting time. Finally, he will attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed, complete and perfect enlightenment), with the same Buddha name, called Kichijozou Tathagata (Kichijozou: name of a Buddha), Arhat, Samyak-sambuddha, perfect in knowledge and conduct, Well-Gone, Knower of the World, Unsurpassed Man, Tamer of Men, Teacher of Gods and Humans, Buddha, Bhagavan (Bhagavan: The Blessed One). Their lands will be adorned, peaceful, and prosperous, and the duration of the True Dharma and Semblance Dharma will be the same. The number of people they teach and liberate will be immeasurable.'

At that time, Venerable Ananda (Ananda: Buddha's attendant) and the assembly of gods and humans, hearing the Buddha's skillful explanation of such subtle Dharma, all praised it and said to the Buddha: 'World Honored One! What should this sutra be called, and how should we uphold it?'

The Buddha told Ananda: 'This sutra is called the 'Mahayana Sutra Asked by Elder Juli', and you should uphold and practice it.'

After the Buddha finished speaking this sutra, Venerable Ananda, along with the Bodhisattvas, Bhikshus (monks), Elder Juli, and all the gods, humans, Asuras (Asura: demi-gods), Gandharvas (Gandharva: celestial musicians), and others in the world, hearing what the Buddha had said, were all greatly delighted, believed, accepted, and practiced it.