T17n0820_佛說演道俗業經
大正藏第 17 冊 No. 0820 佛說演道俗業經
No. 820
佛說演道俗業經
乞伏秦沙門釋聖堅譯
聞如是：
一時，佛在舍衛國祇樹給孤獨園，與大比丘眾千二百五十，菩薩無數，四輩之眾，天、龍、鬼神、阿須倫會。時，給孤獨氏與五百居士出舍衛城行詣佛所，稽首足下卻坐一面。叉手問佛：「居處治家財有幾輩？出家修道行異同乎？當奉何法疾成無上正真之道？復以何宜化眾生耶？」
佛言：「善哉問也。開發曈曚將來學施。」
佛言：「財有三輩：一曰下財；二曰中財；三曰上財。何謂下財？有人治產積聚錢財，不敢衣食，不修經戒，不能孝順供養二親，不樂隨時給足妻子，欲其訊息充饒飽賜，奴客、徒使衣裁蔽形、食系口腹，抱愚守惜如蜂愛蜜。不信先聖，不奉高士、沙門、道人，不好佈施種福為德。心自計常，不慮對至——合者必散、禍福自追。貪慕身地不覺惱恨，咄嗟沒過入泥黎門。其身緣食四大虺盛，神寄其中假號為名，羸弱猶化危脆不固，不解非常倚世之榮，心懷萬憂，謂亦長生，心存吾我，不達悉空。三界尚虛，況人、物乎？汲汲迭惑——貪、淫、嫉妒。
「如斯行者，奉養父母安和至心，出辭還返不失顏色，晨定暮
【現代漢語翻譯】 現代漢語譯本 大正藏第 17 冊 No. 0820 佛說演道俗業經
No. 820
佛說演道俗業經
乞伏秦沙門釋聖堅譯
如是我聞：
一時，佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama），與一千二百五十位大比丘眾，無數菩薩，以及四眾弟子，還有天（Deva）、龍（Naga）、鬼神（Yaksa）、阿修羅（Asura）等聚集在一起。當時，給孤獨長者（Anathapindika）與五百位居士離開舍衛城，前往佛陀所在之處，頂禮佛足后在一旁坐下。他們合掌向佛陀請教：『在家治理家業，積累財富，有哪幾種方式？出家修行與在家修行有何不同？應當奉行什麼法門才能迅速成就無上正等正覺的佛道？又應當如何教化眾生呢？』 佛陀說：『問得好啊！這個問題開啟了那些對未來充滿迷惑，想要學習佈施的人。』 佛陀說：『財富有三種：一是下等財富；二是中等財富；三是上等財富。什麼叫做下等財富呢？有的人治理產業，積聚錢財，卻不捨得用來穿衣吃飯，不修持經典和戒律，不能孝順供養父母雙親，不樂意隨時滿足妻兒的需求，希望他們節衣縮食，自己卻吃飽喝足，對待奴僕，只是給他們勉強遮體的衣服，勉強餬口的食物，像蜜蜂守護蜂蜜一樣，愚蠢地守護著自己的財富。不相信古代聖賢的教誨，不供奉高尚的人士、沙門（Sramana）、道人，不喜歡佈施，不種福田，不積功累德。心裡只想著永遠這樣下去，不考慮無常的到來——聚合的終將離散，禍福會自己追上來。貪戀自己的身體和土地，卻不覺醒，最終陷入惱恨之中，一命嗚呼，墮入地獄之門。他們的身體依靠食物維持，四大（地、水、火、風）暫時聚合，神識寄居其中，假借一個名字而已，身體羸弱，像幻化一樣，危脆而不牢固，不明白世事無常，貪戀世間的榮華，心中懷著無數的憂愁，卻以為自己能夠長生不老，心中存著『我』的執念，不明白一切皆空。三界（欲界、色界、無色界）尚且是虛幻的，更何況是人與物呢？急切地相互迷惑——貪婪、淫慾、嫉妒。 『像這樣的人，如果能夠奉養父母，以安穩平和至誠的心對待他們，出門稟告，回家問候，不給父母臉色看，早晚按時……』
【English Translation】 English version T17 No. 0820 The Buddha Speaks the Sutra of Expounding the Path and Worldly Karma No. 820 The Buddha Speaks the Sutra of Expounding the Path and Worldly Karma Translated by the Sramana Shi Shengjian of Qifu Qin Thus have I heard: At one time, the Buddha was in Jeta Grove, Anathapindika's Park in Sravasti, with a great assembly of twelve hundred and fifty Bhiksus, countless Bodhisattvas, the fourfold assembly, and gatherings of Devas (gods), Nagas (dragons), Yakshas (spirits), and Asuras (demons). At that time, Anathapindika (the benefactor) and five hundred laymen left Sravasti and went to the place where the Buddha was. They bowed at his feet and sat to one side. They clasped their hands and asked the Buddha: 'How many kinds of ways are there to manage a household and accumulate wealth? What are the differences between leaving home to cultivate the Way and practicing at home? What Dharma should we uphold to quickly attain the unsurpassed, perfectly enlightened path? And how should we transform sentient beings?' The Buddha said: 'Excellent question! This question opens up the minds of those who are confused about the future and want to learn about giving.' The Buddha said: 'There are three kinds of wealth: the lowest wealth, the middle wealth, and the highest wealth. What is the lowest wealth? Some people manage their property and accumulate money, but they are unwilling to use it for clothing and food, they do not cultivate the Sutras and precepts, they cannot be filial and support their parents, they are not happy to provide for their wives and children, hoping they will save and be frugal, while they themselves eat and drink their fill. They treat their servants and laborers with only enough clothing to cover their bodies and enough food to keep them alive, foolishly guarding their wealth like a bee cherishes honey. They do not believe in the teachings of the ancient sages, they do not support noble people, Sramanas (ascetics), or Taoists, they do not like to give alms, plant fields of merit, or accumulate virtue. They think only of permanence, not considering the arrival of impermanence—what comes together will eventually disperse, and misfortune and blessings will follow them. They are greedy for their bodies and land, but they do not awaken, and eventually fall into resentment, die suddenly, and enter the gates of hell. Their bodies rely on food for sustenance, the four great elements (earth, water, fire, and wind) temporarily gather, and the spirit resides within, borrowing a name. The body is weak, like an illusion, fragile and impermanent, not understanding the impermanence of the world, greedy for worldly glory, harboring countless worries in their hearts, yet thinking they can live forever, clinging to the notion of 'I', not understanding that everything is empty. Even the three realms (desire realm, form realm, formless realm) are illusory, let alone people and things? They are eagerly deluded by each other—greed, lust, and jealousy.' 'If such people can support their parents with a peaceful and sincere heart, report when leaving and inquire when returning, not showing displeasure to their parents, morning and evening regularly...'
省小心翼翼，念二親恩而無窮極，給足妻子應時衣食，恩情歸流與共同歡，妻子如是也終無私行，瞻視奴客、眷屬、徒使不令饑乏。不信死後當復更生，謂死滅盡歸於無形。供孝所生念乳養恩，給足妻子戀恩愛情，瞻視僕使欲得其力，不能奉敬沙門、道人，不肯行善布恩施德，后當得福與眾殊特，是謂中財。」
佛於是頌曰：
「常能念乳養， 孝順供二親， 給足其妻子， 隨時不失節； 奴客及徒使， 慰勞不加惡， 下侍皆順從， 遣行不違教。 不信後世生， 聞之驚不喜， 自計身有常， 長存不終亡。 三界如幻化， 當識此辭章， 己所為罪福， 從本而受之。」
佛復告長者：「上財業者，謂其人若有財寶能自衣食，孝順父母不失時節，恒瞻顏色不令懷戚，出不犯禁入不違禮，造行清白不使污染，恭敬尊長謙遜智者，啟受博聞等心不邪，下劣貧厄咸蒙仗荷，給贍妻子常令備豐，除諸邪念修以正治，訊息奴使不令窮匱，不妄撾罵加之慈愍，奉敬先聖、至學、正士、出家順法沙門賢明，夙夜行禮不失其意，佈施所乏使成道德，恣講經典並化癡冥，以善方便不失其時，自安護彼一切眾生。猶如牸牛食芻出乳，乳出酪，酪出酥，酥出醍醐，醍醐最柔特妙。其自
【現代漢語翻譯】 現代漢語譯本： 『小心謹慎地積攢財富，心中常常思念父母的恩情，永無止境，按時給妻子提供充足的衣食，恩愛之情如同水流歸向大海，共同享受歡樂。妻子也能如此，始終沒有私心。關心照顧奴僕、家眷、僱工，不讓他們遭受飢餓和匱乏。不相信人死後還會再次轉生，認為人死後一切都歸於虛無。供養孝敬父母，感念他們哺乳養育的恩情，給妻子提供充足的供給，眷戀彼此的恩愛之情，關心照顧僕人，希望得到他們的勞力。卻不能供奉尊敬沙門（指佛教出家修行者）、道人（指修道之人），不肯行善佈施恩德，認為以後得到福報會與其他人不同，這就叫做中等財富。』
佛陀於是用偈頌說道：
『常常能夠感念父母的乳哺養育之恩，孝順地供養雙親，給妻子提供充足的供給，按時令季節不失時機；對奴僕和僱工，慰問安撫不加以惡語，下屬侍從都順從聽命，派遣他們做事不違背教誨。 不相信有來世的生命，聽到這些道理感到驚訝而不歡喜，自認為身體是永恒不變的，長久存在不會終結死亡。 三界（指欲界、色界、無色界）如同虛幻變化，應當明白這些話語的含義，自己所做的罪業和福報，都將從根本上承受其果報。』
佛陀又告訴長者：『上等財富的擁有者，是指那些擁有財寶能夠自己解決衣食問題的人，他們孝順父母不失時節，經常關注父母的臉色，不讓他們感到憂愁，在外不觸犯法律，在家不違背禮儀，行為清白不做污染的事情，恭敬尊長，謙虛對待有智慧的人，虛心接受廣博的知識，平等對待他人沒有邪念，對於地位低下貧困的人都給予幫助和恩惠，給妻子提供充足的供給，常常讓他們生活富足，去除各種邪惡的念頭，用正當的方法來管理家事，體恤奴僕，不讓他們生活困窘，不隨意鞭打辱罵他們，而是給予慈悲憐憫，供奉尊敬古代的聖賢、學識淵博的人、行為正直的人、出家修行的沙門和賢明的人，早晚都行禮，不失去敬意，佈施給缺乏的人，使他們成就道德，允許他們講解經典，教化愚昧無知的人，用好的方法不失時機地幫助他們，自己安定，也保護其他一切眾生。就像母牛吃草后產出乳汁，乳汁可以提煉出酪，酪可以提煉出酥，酥可以提煉出醍醐，醍醐是最柔和特別美好的。』
【English Translation】 English version: 'Carefully and diligently accumulating wealth, constantly remembering the kindness of parents without end, providing sufficient clothing and food to the wife in due season, the affection flowing like a river returning to the sea, sharing joy together. The wife should also be like this, never acting selfishly. Caring for servants, family members, and employees, not letting them suffer from hunger and deprivation. Not believing that one will be reborn after death, thinking that death means complete annihilation and returning to nothingness. Providing for and honoring parents, remembering the kindness of their nurturing, giving sufficient provisions to the wife, cherishing the affection between them, caring for servants, hoping to gain their labor. But unable to revere and respect Shramanas (Buddhist renunciates), ascetics, unwilling to do good deeds and bestow kindness and virtue, thinking that the blessings they receive in the future will be different from others, this is called middle-class wealth.'
The Buddha then spoke in verse:
'Always able to remember the kindness of nurturing, filially offering to both parents, providing sufficient provisions for the wife, in due season without missing the opportunity; to servants and employees, offering comfort and not adding harsh words, subordinates all obedient and compliant, sending them on errands without disobeying instructions. Not believing in the existence of future lives, hearing these principles feeling surprised and not joyful, thinking that the body is eternal and unchanging, existing forever without ending in death. The Three Realms (Desire Realm, Form Realm, Formless Realm) are like illusory transformations, one should understand the meaning of these words, the sins and blessings one commits, will be received from the root cause.'
The Buddha further told the elder: 'The possessors of superior wealth are those who have wealth and can provide for their own food and clothing, they are filial to their parents without missing the proper time, constantly paying attention to their expressions, not letting them feel worried, not violating the law outside, not violating etiquette at home, acting purely without doing defiling things, respecting elders, being humble towards the wise, humbly accepting extensive knowledge, treating others equally without evil thoughts, helping and bestowing kindness on those who are lowly and poor, providing sufficient provisions for the wife, constantly keeping them prosperous, removing all evil thoughts, managing household affairs with righteous methods, being considerate of servants, not letting them live in poverty, not arbitrarily whipping and scolding them, but giving them compassion and pity, offering respect to ancient sages, learned individuals, righteous people, renunciate Shramanas who practice the Dharma, and virtuous people, performing rituals morning and night, not losing respect, giving to those in need, enabling them to achieve morality, allowing them to explain the scriptures, teaching ignorant people, helping them with good methods without missing the opportunity, being secure themselves, and protecting all other beings. Just like a cow eating grass and producing milk, milk can be refined into curds, curds can be refined into butter, butter can be refined into ghee, ghee is the most gentle and especially wonderful.'
安身愍哀十方，多所慈念、多所安隱，諸天人民皆得蒙度。是人最尊無上無比，為無儔匹、為世大雄，獨步無侶。」
佛於是頌曰：
「若有眾財業， 以自好衣食； 供養孝父母， 不失其顏色。 出遊不犯禁， 還返不違禮； 造行常清白， 順法不荒迷。 供敬奉尊長， 謙遜明智者， 啟受博聞士， 等心不慕邪。 隨時給妻子， 各令得其所， 慈賜奴僕使， 衣食常豐足。 奉沙門學士， 佈施授供養， 從受深妙法， 棄捐癡聾盲。 愍傷十方人， 不獨為身行， 常自安其已， 亦解一切厄。 譬如酥醍醐， 本從芻草出， 既可用安身， 身和無疾疹。 普哀眾生類， 其心常平一， 以是四等行， 速逮成至佛。」
佛告長者：「出家修道學有三品：一曰聲聞；二曰緣覺；三曰大乘。何謂聲聞？畏苦厭身，思無央數生死之難、周旋之患視身如怨，四大猶虺、五陰處賊，坐禪數息安般守意，觀身惡露不凈之形，畏色慾本——痛、想、行、識，怖地獄苦、餓鬼之厄、畜生惱結、人中之難、天上別離，不可稱計、輪轉無休如獄中囚，欲斷生死勤勞之罪，求無為樂泥洹之安。但自為己不念眾生，常執小慈不興大哀，倚于
【現代漢語翻譯】 現代漢語譯本 『安身愍哀十方，多所慈念、多所安隱，諸天人民皆得蒙度。』意思是說，佛陀以慈悲之心憐憫十方眾生，給予他們慈愛和安寧，使所有的天人和人民都能得到救度。這樣的人是最尊貴、無上無比的，是無與倫比的，是世間偉大的英雄，獨自前行，沒有同伴。
佛陀於是用偈頌說道：
『如果有人擁有眾多財富，用美好的衣服和食物來供養孝順的父母，使他們容光煥發。 外出遊玩不違反禁令，返回時也不違背禮儀；行為舉止總是清白正直，順應正法而不荒唐迷惑。 恭敬侍奉尊長，謙虛地對待有智慧的人，請教並接受博學之士的教誨，平等對待一切，不羨慕邪惡。 隨時供給妻子所需，使他們各得其所，慈愛地對待奴僕和使者，使他們的衣食總是豐足。 供奉沙門（Śrāmaṇa，出家修道者）和學士，佈施並給予供養，從他們那裡接受深刻微妙的佛法，拋棄愚癡、聾啞和盲目。 憐憫十方眾生，不只是為自己修行，常常使自己得到安寧，也能解除一切困厄。 譬如酥油和醍醐（Ghee），本來是從芻草中提取出來的，既可以用來滋養身體，使身體健康，沒有疾病。 普遍憐憫一切眾生，內心總是平等如一，以這四種平等心（四無量心）的修行，迅速成就至高的佛果。』
佛陀告訴長者：『出家修道有三種品類：一是聲聞（Śrāvaka，聽聞佛法而悟道者）；二是緣覺（Pratyekabuddha，通過觀察因緣而覺悟者）；三是大乘（Mahāyāna，以普度眾生為目標的修行者）。什麼是聲聞呢？他們畏懼痛苦，厭惡身體，思考無盡的生死輪迴之苦，以及在其中周旋的憂患，視身體如怨敵，認為四大（地、水、火、風）如同毒蛇，五陰（色、受、想、行、識）是藏匿盜賊之處，通過坐禪數息（Anapana，一種禪修方法）來守護意念，觀察身體的污穢不凈，畏懼**本——痛（Vedanā，感受）、想（Saṃjñā，知覺）、行（Saṃskāra，意志）、識（Vijñāna，意識），害怕地獄的痛苦、餓鬼的災難、畜生的惱怒糾結、人間的苦難、天上的離別，這些苦難不可計數，像獄中的囚犯一樣輪轉不休，想要斷絕生死輪迴的罪業，尋求無為的快樂和涅槃（Nirvana）的安寧。但他們只為自己著想，不念及眾生，常常執著于小慈小愛，不發大慈大悲之心，依賴於……』
【English Translation】 English version 『Abiding in compassion for the ten directions, with much loving-kindness and much peace, all gods and people are able to be saved.』 This means that the Buddha compassionately pities beings in the ten directions, giving them loving-kindness and peace, so that all gods and people can be saved. Such a person is the most honored, supreme, and incomparable, unparalleled, a great hero in the world, walking alone without a companion.
The Buddha then spoke in verse:
『If one has abundant wealth, using fine clothes and food to support filial parents, making them radiant. Going out to play without violating prohibitions, returning without violating etiquette; conduct is always pure and upright, following the Dharma without being foolish and deluded. Respectfully serving elders, humbly treating the wise, seeking advice and accepting the teachings of the learned, treating everyone equally, without envying evil. Providing for one's wife and children at all times, ensuring they each get what they need, treating servants and messengers with kindness, ensuring their clothing and food are always abundant. Offering to Śrāmaṇas (ascetics) and scholars, giving alms and offerings, receiving profound and subtle Dharma from them, abandoning ignorance, deafness, and blindness. Pitying beings in the ten directions, not only practicing for oneself, often bringing peace to oneself, and also resolving all difficulties. Like ghee and clarified butter (Ghee), originally extracted from grass, which can be used to nourish the body, making it healthy and free from disease. Universally pitying all beings, the mind is always equal and unified, with these four equal minds (the Four Immeasurables) in practice, quickly attaining the supreme Buddhahood.』
The Buddha told the elder: 『There are three categories of those who leave home to cultivate the Way: first, Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings); second, Pratyekabuddhas (those who attain enlightenment by observing conditions and causes); and third, Mahāyāna (those who practice with the goal of universally saving all beings). What are Śrāvakas? They fear suffering, detest the body, contemplate the endless suffering of the cycle of birth and death, and the worries of revolving within it, viewing the body as an enemy, considering the four elements (earth, water, fire, and wind) as poisonous snakes, and the five skandhas (form, feeling, perception, volition, and consciousness) as places where thieves hide. They guard their minds by practicing Anapana (a meditation method) to count breaths, observe the filth and impurity of the body, fear the **root—Vedanā (feeling), Saṃjñā (perception), Saṃskāra (volition), Vijñāna (consciousness), fear the suffering of hell, the calamities of hungry ghosts, the vexations of animals, the difficulties of humans, the separations in the heavens, these sufferings are countless, revolving endlessly like prisoners in jail, wanting to cut off the sins of the cycle of birth and death, seeking the joy of non-action and the peace of Nirvana. But they only think of themselves, not of sentient beings, often clinging to small kindness and love, not arousing great compassion, relying on...』
音聲不解空慧，三界猶幻，趣自濟己不顧恩慈，是為聲聞學。」
佛於是頌曰：
「畏無量生死， 周旋之艱難， 心已懷恐懼， 唯欲求自安。 坐禪而數息， 專精志安般， 觀身中惡露， 不凈有若干。 棄捐三界色， 斷欲得自安， 不能修大慈， 唯志樂泥洹。」
佛告長者：「緣覺者，本發大意為菩薩業，佈施、持戒、忍辱、精進、一心、智慧，以用望想求為尊豪，天上、天下咸令自歸，三十二相八十種好，威神德重巍巍堂堂無能及者。不解如來色身所現，因世愚人不識大道，斷生死流不能反原，盡生死本故為現身，相好嚴容、文辭言教以化愚冥顯示大明，及著相好謂審有色像。雖行四等、四恩、六度無極、三十七品，觀十二緣欲拔其原，不解本無，悕望大道；正使積德如虛空界，不得至佛。所以者何？用不達故。何謂不達？佈施、持戒、忍辱、精進、一心、智慧、四等、四恩有所悕望，念救一切五趣生死，解空、無想、不願諸法，曉一切法如幻、化、夢、野馬、影響、芭蕉、泡沫皆無所有，道慧無形等如虛空，無所增壞普度眾生。」
佛於是頌曰：
「本發菩薩意， 志慕大乘業， 但欲著佛身， 不了無適莫。 佈施戒忍辱、 精進禪息智
【現代漢語翻譯】 現代漢語譯本：'不理解音聲的空性智慧，認為三界仍然是虛幻的，只想著自我解脫而不顧及恩情慈悲，這就是聲聞乘的修行。'
佛陀於是用偈頌說道：
'畏懼無量無盡的生死輪迴，在其中掙扎周旋是多麼艱難，心中已經充滿恐懼，只想要尋求自身的安穩。' '通過坐禪來數呼吸，專心致志地修習安般念（ānbān niàn，Anapanasati，即觀呼吸），觀察身體中的種種污穢不凈。' '拋棄三界中的色慾，斷除慾望以求得自身的安寧，卻不能修習廣大的慈悲心，只一心向往涅槃（níhuán，Nirvana）。'
佛陀告訴長者：'緣覺乘（yuánjué chéng，Pratyekabuddha）的修行者，本來發大愿要行菩薩道，行佈施、持戒、忍辱、精進、禪定、智慧，卻用這些來希望得到尊重和榮耀，希望天上、天下的人都歸順自己，希望得到三十二相（sānshí'èr xiàng，thirty-two major marks）和八十種好（bāshí zhǒng hǎo，eighty minor marks），希望擁有威神和德行，變得高大威猛無人能及。他們不理解如來所顯現的色身，因為世間的愚人不認識大道，斷除生死流卻不能返回本源，爲了斷盡生死的根本才顯現色身，用莊嚴的相好、優美的言辭教化愚昧的人，顯示偉大的光明，但人們卻執著于相好，認為確實存在色相。他們雖然修行四等心（sì děng xīn，four immeasurables）、四恩（sì ēn，four kinds of grace）、六度波羅蜜（liù dù bōluómì，Six Perfections）、三十七道品（sānshíqī dào pǐn，thirty-seven factors of enlightenment），觀察十二因緣（shí'èr yīnyuán，twelve links of dependent origination）想要拔除其根源，卻不理解萬法本無自性，只是希望得到大道；即使積累的功德像虛空一樣廣大，也不能證得佛果。這是為什麼呢？因為他們沒有通達實相的緣故。什麼叫做沒有通達？就是行佈施、持戒、忍辱、精進、禪定、智慧、四等心、四恩時有所希求，想著要救度一切五趣（wǔ qù，five realms）的眾生死，理解空性、無相、無愿等諸法，明白一切法都如幻、如化、如夢、如陽焰、如回聲、如芭蕉、如水泡一樣，都是虛幻不實的，道之智慧無形無相如同虛空，不增不減，普遍地度化眾生。'
佛陀於是用偈頌說道：
'本來發菩薩心，立志追求大乘的功業，卻只是執著于佛的色身，不明白其中沒有取捨。' '佈施、持戒、忍辱、精進、禪定、智慧'
【English Translation】 English version: 'Not understanding the wisdom of emptiness of sound, considering the Three Realms still illusory, only seeking self-salvation without regard for kindness and compassion, this is the learning of the Śrāvakas (shēngwén chéng, Hearers).'
The Buddha then spoke in verse:
'Fearing the immeasurable cycle of birth and death, the difficulty of wandering within it, the mind already harbors fear, only desiring to seek self-peace.' 'Sitting in meditation and counting breaths, focusing intently on Ānāpānasati (ānbān niàn, mindfulness of breathing), observing the foulness and impurity within the body.' 'Abandoning the forms of the Three Realms, cutting off desires to attain self-peace, unable to cultivate great compassion, only aspiring to the joy of Nirvana (níhuán).'
The Buddha told the elder: 'The Pratyekabuddhas (yuánjué chéng, Solitary Buddhas) initially generate great intention for the work of Bodhisattvas, practicing giving, upholding precepts, patience, diligence, concentration, and wisdom, but using these with the hope of being respected and honored, wanting all beings in heaven and earth to submit to them, desiring the thirty-two major marks (sānshí'èr xiàng) and eighty minor marks (bāshí zhǒng hǎo), hoping to possess awe-inspiring power and virtue, becoming majestic and grand, unmatched by anyone. They do not understand the manifested form body of the Tathagata, because worldly fools do not recognize the Great Path, cutting off the stream of birth and death but unable to return to the source, manifesting a form body in order to exhaust the root of birth and death, using adorned marks, elegant words, and teachings to transform the ignorant, revealing great light, but people cling to the marks, thinking that form truly exists. Although they practice the Four Immeasurables (sì děng xīn), Four Kinds of Grace (sì ēn), Six Perfections (liù dù bōluómì), and Thirty-seven Factors of Enlightenment (sānshíqī dào pǐn), observing the Twelve Links of Dependent Origination (shí'èr yīnyuán) wanting to uproot their origin, they do not understand that all dharmas are inherently without self-nature, only hoping to attain the Great Path; even if they accumulate merit as vast as the realm of space, they cannot attain Buddhahood. Why is this? Because they do not penetrate the truth. What is meant by not penetrating? It means having expectations when practicing giving, upholding precepts, patience, diligence, concentration, wisdom, the Four Immeasurables, and the Four Kinds of Grace, thinking of saving all beings in the five realms (wǔ qù) of birth and death, understanding emptiness, non-perception, and non-desire for all dharmas, understanding that all dharmas are like illusions, transformations, dreams, mirages, echoes, banana trees, and bubbles, all without substance, the wisdom of the path is formless like space, neither increasing nor decreasing, universally liberating all beings.'
The Buddha then spoke in verse:
'Originally generating the Bodhisattva mind, aspiring to the work of the Mahayana, but only clinging to the Buddha's form body, not understanding that there is no taking or leaving.' 'Giving, precepts, patience, diligence, meditation, wisdom'
， 四等恩六度， 惟己樂無為； 慕三十二相， 八十好巍巍， 天上天下尊， 脫五陰六衰。 但察其粗事， 不能觀深微， 雖欲度十方， 心口自相違。 不了如幻化、 水沫泡野馬、 芭蕉如夢影， 妄想甚眾多。 正使作功德， 猶如江河沙， 心懷無上真， 不解除眾魔。」
佛告長者：「其大乘學，發無上正真道意，行於大慈等如虛空，而修大悲無所適莫，不自憂身但念五趣一切眾生普欲使安，奉四等心——慈、悲、喜、護，惠施仁愛、益義等利救濟十方。佈施、持戒、忍辱、精進、一心、智慧，六度無極無所悕望，以施一切眾生之類。觀於三界往返周旋，勤苦艱難不可稱計，念之如父、如母、如子、如身等而無異，為之雨淚，欲令度厄至於大道。」
佛於是頌曰：
「發無上大意， 行慈悲喜護， 大哀如虛空， 行等無適莫； 立德不為己， 唯為十方施， 度脫諸群生， 使至大道智。
「又有四事得至大乘：一曰佈施給諸窮乏；二曰不擇豪、劣，行輕、重心；三曰所可施與，無所悕望不求還報；四曰以此功德施於眾生。」
佛於是頌曰：
「佈施攝貧窮， 不行輕重心， 志慧無悕望， 不求還得
【現代漢語翻譯】 現代漢語譯本 四等恩六度，只求自己快樂，無所作為； 羨慕佛的三十二相（佛所具有的三十二種殊勝的身體特徵），八十種隨形好（佛身相的八十種細微美好之處），多麼莊嚴偉大， 尊崇天上天下，擺脫色、受、想、行、識五蘊（構成個體存在的五個要素）和生、老、病、死、憂、悲六種衰敗。 但只觀察那些粗淺的事情，不能觀察到深刻細微的道理， 即使想要度化十方眾生，內心和口頭所說的卻自相矛盾。 不能了悟一切如夢幻泡影、水沫、旋風野馬， 芭蕉不實如夢中景象，妄想非常多。 即使做了很多功德，多如江河中的沙子， 如果心中沒有無上真理，就不能解除各種魔障。
佛告訴長者：『那些大乘的修行者，發起無上正真菩提道心，以如同虛空般廣大的慈心對待一切眾生，修習大悲心沒有特定的對象和處所，不為自己擔憂，只想著讓五道（天、人、阿修羅、地獄、餓鬼、畜生）中的一切眾生都能普遍得到安樂，奉行四種平等心——慈、悲、喜、舍（護），給予惠施、仁愛、有益的道義等利益，救濟十方眾生。佈施、持戒、忍辱、精進、禪定（一心）、智慧，這六度（菩薩從生死此岸到達涅槃彼岸的六種修行方法）沒有窮盡，沒有希望得到回報，用這些來施捨給一切眾生。觀察三界（欲界、色界、無色界）眾生往返輪迴，所受的勤勞辛苦難以計數，把他們看作如同自己的父親、母親、子女、自身一樣沒有差別，為他們流淚，希望他們能夠脫離困厄，到達大道。』
佛於是用偈頌說道：
『發起無上大菩提心，奉行慈、悲、喜、舍四無量心， 大慈大悲如同虛空般廣大，平等對待一切眾生沒有特定的對象和處所； 建立功德不是爲了自己，只是爲了施捨給十方眾生， 度脫各種各樣的眾生，使他們到達大智慧的境界。
『又有四件事可以達到大乘境界：第一是佈施給那些貧窮困乏的人；第二是不選擇地位高低、能力強弱，平等對待一切眾生；第三是所施捨的東西，不希望得到回報；第四是將這些功德迴向給一切眾生。』
佛於是用偈頌說道：
『佈施能夠救濟貧窮的人，不以輕重之心對待眾生， 心懷智慧沒有貪求和期望，不求得到回報。』
【English Translation】 English version Four kinds of grace and six perfections, only seeking one's own happiness and inaction; Admiring the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha), and the eighty minor marks (the eighty minor perfections of a Buddha's body), how majestic and great, Honoring the one above and below the heavens, escaping the five skandhas (the five aggregates that constitute individual existence) and the six decays (birth, old age, sickness, death, sorrow, and lamentation). But only observing the coarse matters, unable to perceive the profound and subtle, Even wanting to liberate the beings of the ten directions, the heart and mouth contradict each other. Unable to understand that everything is like illusions, water bubbles, mirages, The banana tree is unreal like a dream, delusions are very numerous. Even if one performs meritorious deeds, as numerous as the sands of the Ganges River, If the mind does not embrace the supreme truth, one cannot dispel the various demons.
The Buddha told the elder: 'Those who study the Mahayana, generate the unsurpassed, true, and right mind of enlightenment, practice great compassion equal to the emptiness of space, and cultivate great compassion without specific targets or places, not worrying about themselves but only thinking of making all beings in the five realms (gods, humans, asuras, hell beings, hungry ghosts, animals) universally peaceful, upholding the four equal minds—loving-kindness, compassion, joy, and equanimity (protection), bestowing charity, benevolence, beneficial righteousness, and other benefits to save the ten directions. Giving, upholding precepts, patience, diligence, concentration (one-mindedness), and wisdom, these six perfections (the six practices of a Bodhisattva to cross from the shore of birth and death to the shore of Nirvana) are limitless, without hoping for reward, using these to give to all kinds of beings. Observing the comings and goings of beings in the three realms (desire realm, form realm, formless realm), the diligence and hardship they endure are countless, thinking of them as one's own father, mother, children, and body without difference, shedding tears for them, hoping that they can escape suffering and reach the Great Path.'
The Buddha then spoke in verse:
'Generate the unsurpassed great mind, practice loving-kindness, compassion, joy, and equanimity, Great compassion is as vast as the emptiness of space, treating all beings equally without specific targets or places; Establishing virtue not for oneself, but only to give to the ten directions, Liberating all kinds of beings, enabling them to reach the wisdom of the Great Path.'
'There are also four things that can lead to the Mahayana realm: first, giving to the poor and needy; second, not choosing between the noble and the lowly, treating all beings equally; third, not hoping for reward for what is given; fourth, dedicating these merits to all beings.'
The Buddha then spoke in verse:
'Giving can help the poor, not treating beings with a light or heavy heart, With wisdom and without greed or expectation, not seeking to be repaid.'
報； 愍念于群黎， 往來周旋者， 以此功德施， 悉令至大道。」
佛告長者：「奉戒有四事，疾成大乘：一曰守口、護身心，不念非；二曰出入行步不失禮節；三曰不願生天、轉輪聖王、釋、梵之位；四曰以是禁戒惠施眾生。」
佛於是頌曰：
「常護身口意， 心堅如太山， 若出入行步， 未曾失禮節； 不願生天上， 釋梵轉輪王， 則以此正行， 用惠一切人。」
佛告長者：「忍辱有四事，疾成大乘：一曰若罵詈者不計音聲；二曰若撾捶者計如無形；三曰若毀辱者謂如風吹；四曰有加害者常懷大哀。」
佛於是頌曰：
「撾罵令默然， 自計本無形， 設有恨意起， 心輒還自止； 和心顏色悅， 眾人咸恭敬， 用是得成佛， 三十二相明。」
佛告長者：「精進有四事：一曰夙夜奉法未曾懈廢；二曰寧失身命不違道教；三曰勤諷深典不以懈惓；四曰廣欲救濟諸危厄者——是為四。」佛於是頌曰：
「夙夜奉大法， 未曾有忽忘， 寧自失身命， 不敢違道教； 誦習深經典， 不以為懈惓， 救濟眾危厄， 不使心懷怨。」
佛告長者：「禪思有四事：一曰樂習精修閑居獨處；二曰靜身、口、
【現代漢語翻譯】 現代漢語譯本： 『報； 憐憫眾生，往來奔波， 以此功德佈施，愿他們都能達到大道。』
佛告訴長者：『持戒有四件事，能迅速成就大乘：一是守護口、身、心，不起邪念；二是無論出入行走，都不失禮節；三是不希望往生天上，不做釋（Śakra，帝釋天）、梵（Brahmā，大梵天）之位或轉輪聖王；四是用這些禁戒的功德惠施眾生。』
佛於是用偈頌說：
『常常守護身、口、意，心像太山一樣堅定， 無論出入行走，從未失去禮節； 不希望往生天上，不做釋天、梵天或轉輪王， 那麼用這種正行，來恩惠一切人。』
佛告訴長者：『忍辱有四件事，能迅速成就大乘：一是如果有人謾罵，不計較他的聲音；二是如果有人打罵，就當做沒有形體；三是如果有人譭謗侮辱，就當做是風吹過；四是如果有人加以傷害，要常常懷有大慈悲。』
佛於是用偈頌說：
『被人打罵保持沉默，自己當做本無形體， 即使有怨恨生起，心立刻自己停止； 內心平和，容顏喜悅，眾人都會恭敬， 用這種方法可以成佛，三十二相光明。』
佛告訴長者：『精進有四件事：一是早晚奉行佛法，從不懈怠荒廢；二是寧可失去生命，也不違背佛的教誨；三是勤奮誦讀深刻的經典，不因此而懈怠疲倦；四是廣泛地想要救濟各種危難困厄的人——這就是四件事。』佛於是用偈頌說：
『早晚奉行偉大的佛法，從未有過疏忽遺忘， 寧可失去自己的生命，也不敢違背佛的教誨； 誦讀學習深刻的經典，不因此而感到懈怠疲倦， 救濟各種危難困厄的人，不讓他們心中懷有怨恨。』
佛告訴長者：『禪思有四件事：一是樂於學習精進修行，喜歡閑居獨處；二是使身、口、
【English Translation】 English version: 『Rejoicing, Have compassion on the multitudes, those who come and go, With this merit, bestow it, may all attain the Great Path.』
The Buddha told the Elder: 『There are four things in upholding precepts that quickly lead to the Mahayana: first, guarding the mouth, protecting the body and mind, and not entertaining improper thoughts; second, in coming and going, walking, and standing, not losing decorum; third, not wishing to be born in the heavens, or to become a Cakravartin (wheel-turning king), Śakra (ruler of the devas), or Brahmā (creator god); fourth, using these precepts to bestow benefits upon all beings.』
The Buddha then spoke in verse:
『Always guard body, mouth, and mind, the heart firm as Mount Tai, Whether coming and going, walking, or standing, never losing decorum; Not wishing to be born in the heavens, to be Śakra, Brahmā, or a Cakravartin, Then with this righteous conduct, benefit all people.』
The Buddha told the Elder: 『There are four things in forbearance that quickly lead to the Mahayana: first, if someone scolds, do not take their voice to heart; second, if someone strikes, consider it as without form; third, if someone slanders and insults, consider it as the wind blowing; fourth, if someone inflicts harm, always harbor great compassion.』
The Buddha then spoke in verse:
『When struck and scolded, remain silent, consider oneself as originally without form, Even if resentment arises, the heart immediately stops itself; With a harmonious heart and joyful countenance, all will be respectful, Using this, one can attain Buddhahood, the thirty-two marks shining brightly.』
The Buddha told the Elder: 『There are four things in diligence: first, day and night upholding the Dharma, never being lax or abandoning it; second, rather lose one's life than violate the teachings of the Path; third, diligently reciting profound scriptures, not becoming weary or tired; fourth, broadly desiring to rescue all those in danger and distress—these are the four.』 The Buddha then spoke in verse:
『Day and night upholding the great Dharma, never forgetting or neglecting it, Rather lose one's own life, than dare to violate the teachings of the Path; Reciting and studying profound scriptures, not considering it wearisome or tiring, Rescuing all those in danger and distress, not letting their hearts harbor resentment.』
The Buddha told the Elder: 『There are four things in meditation: first, delighting in learning and diligently practicing, enjoying solitary dwelling; second, quieting body, mouth,
心令不憒亂；三曰雖在眾鬧常能定己；四曰其心曠然而無所著。」
佛於是頌曰：
「恒好於精修， 志閑居獨處， 靜其身口意， 未曾念憒鬧； 數處眾亂中， 心定無忽變， 一心見十方， 道慧起神足。」
佛告長者：「智慧有四事：一曰解于身空，四大合成、散壞本無主名；二曰其生三界皆心所為，心如幻化倚立眾形；三曰了知五陰本無處所，隨其所著因有斯情；四曰曉十二緣本無根原，因對而對現——是為四。」
佛於是頌曰：
「悉解其身空， 四大而合成， 散滅無處所， 從心而得生； 五陰本無根， 所著以為名， 十二緣無端， 了此至大安。」
佛告長者：「智慧復有六事：一曰解色如聚沫；二曰了痛癢如水泡；三曰思想如野馬；四曰曉生死如芭蕉；五曰察識如幻；六曰心神如影響，計本悉空皆無處所。」
佛於是頌曰：
「解色如聚沫， 痛癢如水泡， 思想猶野馬， 生死若芭蕉， 了識假譬幻， 三界無一好， 分別悉空無， 爾乃至大道。」
佛告長者：「慈有四事：一曰慈念十方；二曰如母育子；三曰極愍念之；四曰如身無異——是為四。」
佛於是頌曰：
「慈念於十方，
【現代漢語翻譯】 現代漢語譯本 心不昏亂；二、即使身處喧鬧的人群中，也能保持內心的安定；三、內心曠達而沒有任何執著；四、智慧通達，能看清事物的本質。
佛陀於是用偈語說道：
『經常喜好精進修行， 心志安閑喜歡獨處， 清凈自己的身口意， 未曾有昏亂的念頭； 多次身處眾人喧鬧之中， 內心安定沒有絲毫改變， 一心可以看見十方世界， 智慧生起，具足神通。』
佛陀告訴長者：『智慧有四件事：一、瞭解身體是空的，由地、水、火、風四大元素合成，散壞之後原本就沒有主宰；二、眾生在三界中的產生都是由心所造作，心就像幻術一樣，依靠各種條件而顯現不同的形態；三、明白五陰（色、受、想、行、識）原本沒有固定的處所，隨著執著而產生各種情識；四、明白十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）原本沒有根源，因為相對的條件而顯現——這就是四件事。』
佛陀於是用偈語說道：
『完全瞭解身體是空的， 由四大元素合成， 散滅之後沒有處所， 從心念而產生； 五陰原本沒有根源， 因為執著而有了名稱， 十二因緣沒有開端， 瞭解這些就能達到最大的安寧。』
佛陀告訴長者：『智慧還有六件事：一、瞭解色（物質）就像聚在一起的泡沫；二、明白痛癢的感覺就像水泡；三、思想就像脫韁的野馬；四、明白生死就像芭蕉樹（中空，比喻虛幻）；五、觀察識（識別）就像幻術；六、心神就像影子和回聲，推究其根本都是空無，沒有任何處所。』
佛陀於是用偈語說道：
『瞭解色就像聚在一起的泡沫， 痛癢的感覺就像水泡， 思想就像脫韁的野馬， 生死就像芭蕉樹， 明白識是虛假的，如同幻術， 三界沒有一樣是美好的， 分別都是空無所有， 這樣就能達到大道。』
佛陀告訴長者：『慈愛有四件事：一、以慈悲之心關懷十方眾生；二、像母親養育孩子一樣；三、極其憐憫眾生；四、視眾生如自己一樣——這就是四件事。』
佛陀於是用偈語說道：
『以慈悲之心關懷十方，
【English Translation】 English version The mind is not confused; second, even when in a noisy crowd, one can maintain inner peace; third, the mind is open and free from attachments; fourth, wisdom is attained, and one can see the true nature of things.
The Buddha then spoke in verse:
『Always delight in diligent practice, The mind is at ease, delighting in solitude, Purifying one's body, speech, and mind, Never having confused thoughts; Often being in the midst of crowds, The mind is stable and does not change, With one mind, one can see the ten directions, Wisdom arises, possessing divine powers.』
The Buddha said to the elder: 『Wisdom has four aspects: first, understanding that the body is empty, composed of the four great elements (earth, water, fire, and wind), and after disintegration, it originally has no master; second, the arising of beings in the three realms is all created by the mind, the mind is like an illusion, relying on various conditions to manifest different forms; third, understanding that the five skandhas (form, feeling, thought, volition, and consciousness) originally have no fixed place, and various emotions arise with attachment; fourth, understanding that the twelve links of dependent origination (ignorance, volitional action, consciousness, name and form, the six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death) originally have no root, and appear because of relative conditions—these are the four aspects.』
The Buddha then spoke in verse:
『Completely understanding that the body is empty, Composed of the four great elements, After disintegration, there is no place, It arises from the mind; The five skandhas originally have no root, They are named because of attachment, The twelve links of dependent origination have no beginning, Understanding these, one can attain the greatest peace.』
The Buddha said to the elder: 『Wisdom also has six aspects: first, understanding that form (matter) is like a mass of foam; second, understanding that the feeling of pain and pleasure is like a water bubble; third, thought is like a wild horse; fourth, understanding that birth and death are like a banana tree (hollow, a metaphor for illusion); fifth, observing that consciousness (discrimination) is like an illusion; sixth, the mind and spirit are like shadows and echoes, investigating their root, they are all empty and have no place.』
The Buddha then spoke in verse:
『Understanding that form is like a mass of foam, The feeling of pain and pleasure is like a water bubble, Thought is like a wild horse, Birth and death are like a banana tree, Understanding that consciousness is false, like an illusion, There is nothing good in the three realms, Discriminations are all empty, In this way, one can attain the Great Path.』
The Buddha said to the elder: 『Loving-kindness has four aspects: first, cherishing all beings in the ten directions with a compassionate heart; second, like a mother raising her child; third, having extreme compassion for all beings; fourth, regarding all beings as oneself—these are the four aspects.』
The Buddha then spoke in verse:
『Cherishing the ten directions with a compassionate heart,
如母育赤子， 常懷極愍念， 如身等無異。」
佛告長者：「哀有四事：一曰愍之；二曰為之雨淚；三曰身欲代罪；四曰以命濟之。
「喜有四事：一曰和顏；二曰善言；三曰說經；四曰解義。
「護有四事：一曰教去惡就善；二曰常訓誨歸命三寶；三曰使發道意；四曰開化眾生——是為四。」
佛於是頌曰：
「愍念為雨淚， 身欲代其罪， 捨命而濟之， 不以為懷恨。 和顏演善言， 講法分別義， 教去惡就善， 誨歸命三寶。」
佛告長者：「有四法，疾成無上正真之道：一曰解空，學無所求；二曰無想、無所悕望；三曰無愿，不慕所生；四曰常等三乘之業，無去、來、今——是為四。」
佛於是頌曰：
「解空無所求， 無想悕望報， 不慕愿所生， 常等三世行。」
佛告長者：「有四事法，疾成佛道：一曰一切皆悉本凈；二曰而解萬物普如幻化；三曰生死斷滅皆從緣對；四曰計其緣對本亦無形。」
佛於是頌曰：
「一切悉本凈， 解物如幻化， 生死從緣對， 計本亦無形。」
佛告長者：「有六法疾成正覺：一曰身常行慈，無怨無結；二曰口常行慈，演深慧義；三者心慈、仁和、調隱，哀念
【現代漢語翻譯】 現代漢語譯本 『如同母親養育嬰兒， 常常懷著極深的憐憫和思念， 就像對待自己身體一樣沒有差別。』
佛陀告訴長者：『哀憫有四種表現：一是憐憫他人；二是為他人流淚；三是願意替他人承受罪過；四是用自己的生命去救濟他人。』
『喜悅有四種表現：一是面容和藹；二是言語友善；三是宣講佛經；四是解釋經義。』
『護持（佛法）有四種表現：一是教導他人遠離惡行，趨向善良；二是經常訓導他人歸依三寶（佛(Buddha)，法(Dharma)，僧(Sangha)）；三是使他人發起修道的意願；四是開導化解眾生——這就是四種護持。』
佛陀於是用偈頌說道：
『憐憫他人而為之流淚， 願意替他人承受罪過， 捨棄生命去救濟他人， 不因此而心懷怨恨。 面容和藹地宣說友善的言語， 講解佛法並分別解釋經義， 教導他人遠離惡行趨向善良， 訓導他人歸依三寶。』
佛陀告訴長者：『有四種方法，可以迅速成就無上正真之道：一是理解空性（Sunyata），學習不執著于任何事物；二是沒有妄想，沒有希求和期望；三是沒有愿求，不羨慕投生到任何地方；四是始終平等對待三乘（聲聞乘(Sravakayana)，緣覺乘(Pratyekabuddhayana)，菩薩乘(Bodhisattvayana)）的修行，沒有過去、現在、未來之分——這就是四種方法。』
佛陀於是用偈頌說道：
『理解空性而不追求任何事物， 沒有妄想，不期望任何回報， 不羨慕愿求所帶來的投生， 始終平等對待過去、現在、未來的修行。』
佛陀告訴長者：『有四種法，可以迅速成就佛道：一是明白一切事物本質上都是清凈的；二是理解萬物普遍如夢幻般虛幻不實；三是生死的斷滅都取決於因緣和合；四是即使是這些因緣和合，其本質也是沒有固定形狀的。』
佛陀於是用偈頌說道：
『一切事物本質上都是清凈的， 理解萬物如夢幻般虛幻不實， 生死的流轉取決於因緣和合， 即使是這些因緣和合，其本質也是沒有固定形狀的。』
佛陀告訴長者：『有六種法可以迅速成就正覺：一是身體常常行慈，沒有怨恨和糾結；二是口中常常行慈，宣說深刻的智慧之義；三是內心慈悲、仁愛、平和、調順，哀憐
【English Translation】 English version 『Like a mother nurturing her infant, Always cherishing the utmost compassion and care, Treating them as no different from her own body.』
The Buddha told the elder: 『Compassion has four aspects: first, to have pity; second, to shed tears for them; third, to wish to take their place in suffering; fourth, to save them with one's own life.』
『Joy has four aspects: first, a kind countenance; second, kind words; third, expounding the scriptures; fourth, explaining their meaning.』
『Protection (of the Dharma) has four aspects: first, to teach others to turn away from evil and embrace goodness; second, to constantly instruct them to take refuge in the Three Jewels (Buddha, Dharma, Sangha); third, to inspire them to develop the aspiration for the path; fourth, to enlighten and transform sentient beings—these are the four protections.』
The Buddha then spoke in verse:
『Showing compassion and shedding tears, Wishing to take their place in suffering, Sacrificing life to save them, Without holding resentment. With a kind countenance, speaking kind words, Explaining the Dharma and distinguishing its meaning, Teaching to turn away from evil and embrace goodness, Instructing to take refuge in the Three Jewels.』
The Buddha told the elder: 『There are four methods to quickly attain the unsurpassed, true, and correct path: first, understanding emptiness (Sunyata), learning to be unattached to anything; second, being without thoughts, without desires or expectations; third, being without vows, not admiring being born in any place; fourth, always treating the practices of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) equally, without past, present, or future—these are the four methods.』
The Buddha then spoke in verse:
『Understanding emptiness and not seeking anything, Without thoughts, not expecting any reward, Not admiring the rebirth brought about by vows, Always treating the practices of the three times equally.』
The Buddha told the elder: 『There are four dharmas to quickly attain Buddhahood: first, understanding that all things are inherently pure; second, understanding that all things are universally like illusions; third, the cessation of birth and death depends on conditions; fourth, even these conditions are inherently without form.』
The Buddha then spoke in verse:
『All things are inherently pure, Understanding things as illusory, The cycle of birth and death depends on conditions, Even these conditions are inherently without form.』
The Buddha told the elder: 『There are six dharmas to quickly attain perfect enlightenment: first, the body constantly practices loving-kindness, without resentment or entanglement; second, the mouth constantly practices loving-kindness, expounding the profound meaning of wisdom; third, the mind is compassionate, benevolent, peaceful, and harmonious, with pity
十方；四曰護戒不造，想求大乘之業；五曰正觀見十方空，道、俗不二；六曰供足乏食，救身之業以濟危厄——是為六。」
佛於是頌曰：
「身常行慈心， 未曾捶怨結， 口恒修言愍， 演深慧之誼。 心和仁調隱， 哀念諸十方， 護戒不起想， 正觀十方空。」
佛告長者：「有四事疾成佛道：一曰奉精進業悉無所著；二曰教化眾生道心不斷；三曰游于生死不以患厭；四曰大慈大哀不捨權慧——是為四。」
佛於是頌曰：
「精進無所著， 教化未曾斷， 不患厭生死， 不廢舍權慧。」
佛告長者：「開化眾生有四事：一曰不信生死者，則以現事禍、福喻之；二曰不信三寶，顯示大道；三曰迷惑邪徑，指語三乘，佛道獨尊而無有侶；四曰三界所有悉如幻化無一真諦——是為四。」
佛於是頌曰：
「不信生死禍福示， 墮邪見者顯大道， 佛道獨尊而無侶， 三界悉空如幻化。」
佛告長者：「開化復有七事：一曰慳貪者教令佈施；二曰犯惡者誨令奉戒；三曰瞋恚者勸令忍辱；四曰懈怠者化令精進；五曰心亂者誨令定意；六曰愚冥者教令至學智度無極；七曰不知隨時顯權方便——是為七。」
佛於是頌曰：
「慳者教佈施
【現代漢語翻譯】 現代漢語譯本 佛陀告訴長者：『有六件事能迅速成就菩薩之道：一是身常行慈心，未曾捶打或結怨；二是口恒常修習慈悲之語，宣揚深刻智慧的真諦；三是心懷平和仁愛，調伏隱忍，哀憐十方（指東、西、南、北、東南、西南、東北、西北、上、下）眾生；四是守護戒律，不起造作惡業的念頭，卻想求得大乘（Mahayana）的功業；五是正確地觀照，了見十方皆空，道（指修行者）與俗（指世俗之人）並無二致；六是即使自己缺乏食物，也要救濟他人，以解救危難——這就是六件事。』 佛陀於是以偈頌說： 『身常行慈心， 未曾捶怨結， 口恒修言愍， 演深慧之誼。 心和仁調隱， 哀念諸十方， 護戒不起想， 正觀十方空。』 佛陀告訴長者：『有四件事能迅速成就佛道：一是奉行精進之業，對一切都無所執著；二是教化眾生，使他們的道心永不間斷；三是遊歷于生死輪迴之中，不因此而感到厭倦；四是懷有大慈大悲之心，不捨棄權巧方便的智慧——這就是四件事。』 佛陀於是以偈頌說： 『精進無所著， 教化未曾斷， 不患厭生死， 不廢舍權慧。』 佛陀告訴長者：『開導化解眾生有四件事：一是對不相信生死輪迴的人，就用現世的禍福來比喻；二是對不相信三寶（Buddha, Dharma, Sangha）的人，顯示通往真理的大道；三是對迷惑于邪門歪道的人，指明通往三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna），佛道最為尊貴，沒有可以與之相比的；四是三界（Trailokya）所有的一切都如幻化一般，沒有一絲一毫的真實——這就是四件事。』 佛陀於是以偈頌說： 『不信生死禍福示， 墮邪見者顯大道， 佛道獨尊而無侶， 三界悉空如幻化。』 佛陀告訴長者：『開導化解眾生還有七件事：一是對於慳吝貪婪的人，教導他們佈施；二是對於觸犯惡行的人，教誨他們奉持戒律；三是對於容易嗔恚的人，勸導他們修習忍辱；四是對於懈怠懶惰的人，勸化他們精進修行；五是對於心神散亂的人，教誨他們修習禪定；六是對於愚昧無知的人，教導他們學習智慧，達到智慧的彼岸（Pāramitā）；七是對於不瞭解時機的人，顯現權巧方便——這就是七件事。』 佛陀於是以偈頌說： 『慳者教佈施
【English Translation】 English version The Buddha told the elder: 'There are six things that quickly accomplish the Bodhisattva path: First, the body constantly practices loving-kindness, never striking or bearing grudges; second, the mouth constantly cultivates compassionate speech, proclaiming the truth of profound wisdom; third, the mind is peaceful, kind, and forbearing, with compassion for all beings in the ten directions (east, west, south, north, southeast, southwest, northeast, northwest, above, and below); fourth, guarding the precepts and not generating thoughts of creating evil karma, yet desiring to seek the merits of the Great Vehicle (Mahayana); fifth, correctly contemplating and seeing that the ten directions are empty, and that there is no difference between the path (referring to practitioners) and the laity (referring to worldly people); sixth, even when lacking food oneself, providing relief to others to alleviate their distress—these are the six things.' The Buddha then spoke in verse: 'The body constantly practices loving-kindness, never striking or bearing grudges, The mouth constantly cultivates compassionate speech, proclaiming the truth of profound wisdom. The mind is peaceful, kind, and forbearing, with compassion for all beings in the ten directions, Guarding the precepts and not generating thoughts, correctly contemplating the emptiness of the ten directions.' The Buddha told the elder: 'There are four things that quickly accomplish the Buddha path: First, diligently practicing without attachment to anything; second, teaching and transforming sentient beings, so that their aspiration for enlightenment never ceases; third, wandering in the cycle of birth and death without feeling weary of it; fourth, having great compassion and not abandoning skillful means of wisdom—these are the four things.' The Buddha then spoke in verse: 'Diligently practicing without attachment, Teaching and transforming without ceasing, Not weary of birth and death, Not abandoning skillful means of wisdom.' The Buddha told the elder: 'There are four things to enlighten and transform sentient beings: First, for those who do not believe in the cycle of birth and death, use the analogy of present-day misfortune and fortune; second, for those who do not believe in the Three Jewels (Buddha, Dharma, Sangha), reveal the great path to truth; third, for those who are deluded by heretical paths, point out the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), that the Buddha path is the most尊貴 and has no equal; fourth, everything in the Three Realms (Trailokya) is like an illusion, without a single trace of reality—these are the four things.' The Buddha then spoke in verse: 'Showing misfortune and fortune to those who do not believe in birth and death, Revealing the great path to those who have fallen into heretical views, The Buddha path is the most尊貴 and has no equal, All in the Three Realms are empty like illusions.' The Buddha told the elder: 'There are also seven things to enlighten and transform sentient beings: First, for those who are stingy and greedy, teach them to give alms; second, for those who commit evil deeds, instruct them to uphold the precepts; third, for those who are easily angered, encourage them to practice patience; fourth, for those who are lazy and懈怠, encourage them to practice diligently; fifth, for those whose minds are scattered, instruct them to practice meditation; sixth, for those who are ignorant, teach them to learn wisdom and reach the other shore of wisdom (Pāramitā); seventh, for those who do not understand the timing, reveal skillful means—these are the seven things.' The Buddha then spoke in verse: 'Teaching the stingy to give alms
， 犯惡令奉戒， 瞋恚勸忍辱， 懈怠勸精進， 亂者使定意， 愚冥教令學， 智慧度無極， 隨時發善權。」
隨時菩薩問佛：「何故學者有上、中、下，不悉普等至大乘乎？」
佛言：「學者其心，見有遠近、解有深淺、志有優劣，故示三乘。計本無三，假引為喻。譬如有人為國大臣聰明智慧，王之所重，參誼國事，一以委託不懷疑慮。又斯大臣有三親友：一曰太子；二曰尊者；三曰凡人。大臣舉治國之政頗有漏失，眾人潛入白之於王，謂圖逆辟。王聞懷疑，問諸臣曰：『當何罪之？』諸臣得便各重罪之：或言斫頭，或言截手斷足，或言割耳及鼻、挑眼去舌。王察眾臣所議甚重，告曰：『不然！此人明達，偶有小失，不宜乃爾。當捉閉著獄。』諸臣唯從不敢復言。告邊臣曰：『速下文書，令收敕臣閉在刑獄。』
「時，凡親友聞之悲念，欲使出獄，力劣不任，唯以衣被、飲食所乏，日日供之；亦不能令不見考治。尊者又聞，心用辛酸，往至其所解喻獄吏，不令搒笞，痛苦休息，不堪出獄。至太子聞，以為惘然，『是吾親親無有重罪，眾臣憎之，讒之於王，不宜取爾。』往詣王所，具陳本末，謂無逆肆，當用我故愿赦其殃。王用愛子，即赦使出獄，與王相見令業如故。
【現代漢語翻譯】 犯了惡行就勸導他們遵守戒律， 生起嗔恚就勸導他們修習忍辱， 懈怠懶惰就勸導他們精進修行， 心神散亂就引導他們安定心意， 愚昧無知就教導他們學習知識， 以智慧度過無盡的苦海， 隨時隨地運用善巧方便來教化眾生。
隨時菩薩問佛陀：『為什麼學習佛法的人有上、中、下三種根器，不能全部平等地達到大乘境界呢？』
佛陀說：『學習佛法的人，他們的心量有遠近之分，理解有深淺之別，志向有優劣之異，所以才示現三乘（Sānyāna，聲聞乘、緣覺乘、菩薩乘）。實際上根本沒有三乘之分，只是爲了方便引導而作的比喻。譬如有一個人為國家的大臣，聰明智慧，受到國王的器重，參與議論國家大事，國王完全信任他，不懷疑慮。這位大臣有三個親友：一是太子；二是尊者；三是普通人。大臣處理國家政事，偶爾有些疏漏失誤，有人暗中向國王進讒言，說他圖謀叛逆。國王聽了，心中懷疑，問各位大臣說：「應該如何治他的罪呢？」各位大臣趁機都想重重地治他的罪：有的說要砍頭，有的說要砍手斷腳，有的說要割掉耳朵和鼻子、挖掉眼睛、割掉舌頭。國王觀察到眾大臣所議定的罪罰太重了，就說：「不是這樣的！這個人聰明通達，只是偶爾有些小失誤，不應該這樣。應當把他抓起來關進監獄。」各位大臣都遵從國王的命令，不敢再說什麼。國王告訴邊境的官員說：「趕快下達文書，命令逮捕這個大臣，關進監獄。」
當時，普通親友聽到這個訊息，感到悲傷，想要讓他出獄，但力量弱小，無法做到，只能每天給他送去衣服、被子、飲食等生活必需品；但也不能讓他免受審訊和懲罰。尊者又聽說了這件事，心中感到辛酸，前往監獄，開導獄吏，讓他們不要鞭打他，讓他痛苦休息，但也不能讓他出獄。太子聽說了這件事，感到震驚，心想：「這個人是我的親信，沒有犯下什麼重罪，是眾大臣憎恨他，向國王進讒言，不應該這樣對待他。」於是前往國王那裡，詳細陳述事情的經過，說他沒有叛逆之心，應當因為我的緣故赦免他的罪過。國王因為疼愛兒子，就赦免了這個大臣，讓他出獄，與國王相見，官復原職。'
【English Translation】 If they commit evil deeds, exhort them to uphold the precepts, If they arise with anger, exhort them to practice forbearance, If they are lazy and indolent, exhort them to cultivate diligence, If their minds are scattered, guide them to stabilize their intentions, If they are ignorant and unenlightened, teach them to learn knowledge, Use wisdom to cross the boundless sea of suffering, At all times and in all places, employ skillful means to teach and transform sentient beings.
At All Times Bodhisattva asked the Buddha: 'Why do learners have superior, middling, and inferior capacities, and why can't they all equally attain the Mahayana (Great Vehicle) realm?'
The Buddha said: 'The minds of learners have differences in their vision, depths in their understanding, and variations in their aspirations, therefore the Three Vehicles (Triyāna) are shown. In reality, there are no Three Vehicles; they are merely used as metaphors for guidance. For example, there was a minister of the country, intelligent and wise, highly valued by the king, participating in discussions of national affairs, and fully entrusted by the king without any doubt. This minister had three close friends: first, the crown prince; second, a venerable one; third, an ordinary person. The minister, in handling national affairs, occasionally made some oversights, and some people secretly reported to the king, accusing him of plotting rebellion. The king, upon hearing this, became suspicious and asked his ministers, 「What should be his punishment?」 The ministers, seizing the opportunity, all wanted to severely punish him: some said to behead him, some said to cut off his hands and feet, some said to cut off his ears and nose, gouge out his eyes, and cut off his tongue. The king, observing that the punishments proposed by the ministers were too severe, said, 「That is not so! This person is intelligent and insightful, only occasionally makes small mistakes, it should not be like this. He should be arrested and imprisoned.」 The ministers all obeyed the king's order and dared not say anything more. The king told the border officials, 「Quickly issue a document, ordering the arrest of this minister and imprison him.」
At that time, the ordinary friend, upon hearing this news, felt sorrow and wanted to get him out of prison, but his strength was weak and he could not do it, so he could only send him clothes, bedding, food, and other necessities every day; but he could not prevent him from being interrogated and punished. The venerable one also heard about this matter and felt heartbroken, so he went to the prison and enlightened the prison officials, telling them not to whip him and to let him rest from his suffering, but he could not get him out of prison. The crown prince, upon hearing this matter, was shocked and thought, 「This person is my close confidant and has not committed any serious crime, it is the ministers who hate him and slandered him to the king, he should not be treated like this.」 So he went to the king and explained the whole story in detail, saying that he had no rebellious intentions and that his sins should be forgiven for my sake. The king, because he loved his son, pardoned the minister, let him out of prison, met with the king, and restored him to his former position.'
「其國王者謂如來。其太子者智慧度無極、善權方便菩薩，逮得無所從生法忍權慧之宜，乃能得出於三界獄，得成為佛廣濟眾生。尊者親友謂行凈戒，免三惡趣不助三界，可受天上、人間福，不得至道。凡知友者謂佈施業，此適能脫餓鬼之界，不免地獄、畜生之厄。所以者何？如其所種各得其類，發無上正真道意，奉于大慈無極大哀，開化一切故，得至佛道。本典大道不達深法，不解進退中止自廢，故為緣覺。畏生死難往返周旋，但欲自濟，不念苦人故，墮聲聞。各隨本行而獲致之。」
說是經時，給孤獨氏居士五百長者，皆發無上正真道意。有數千人遠塵離垢，諸法眼生。箜篌樂器不鼓自鳴，飛鳥走獸相和悲聲。當是之時，莫不歡喜自歸佛者。
居士復問：「初學道者始以何志？」
佛言：「先習五戒，自歸於三。何謂五戒？一曰慈心恩仁不殺；二曰清廉節用不盜；三者貞良鮮潔不染；四曰篤信性和不欺；五曰要達志明不亂。何謂三自歸？一曰歸佛無上正真；二曰歸法以自御心；三曰歸眾，聖眾之中所受廣大，猶如大海靡所不包。復有四法：一曰道跡；二曰往還；三曰不還；四曰無著。緣覺至佛無上大道，得天、人身皆由之生。次行四等、四恩、四辯、六度無極、大慈大哀，得成大道。前知無
【現代漢語翻譯】 現代漢語譯本： 『他們的國王指的是如來（Tathagata）。他們的太子指的是智慧度無極、善權方便菩薩（Bodhisattva），他們獲得了無所從生法忍（anutpattika-dharma-kshanti）的權慧之宜，才能脫離三界（trayo dhatavah）的牢獄，成就佛陀（Buddha）廣度眾生。尊敬的親友指的是修行清凈戒律（sila），免除三惡趣（tri-apaya）的苦難，不助長三界，可以享受天上、人間的福報，但不能達到至高的道。普通的知友指的是佈施（dana）的行為，這僅僅能夠脫離餓鬼（preta）的境界，不能免除地獄（naraka）、畜生（tiryak）的災難。這是為什麼呢？因為他們所種下的因各得其果，發起無上正真道意（anuttara-samyak-sambodhi-citta），奉行大慈（maha-maitri）無極大哀（maha-karuna），開化一切眾生，才能達到佛道。原本經典的大道不能通達深奧的佛法，不理解進退，中途停止就會自我荒廢，所以成為緣覺（pratyekabuddha）。畏懼生死輪迴的苦難，往返周旋，只想自我解脫，不憐憫受苦的人，所以墮入聲聞（sravaka）的境界。各自隨著原本的行為而獲得相應的果報。』
當宣說這部經時，給孤獨（Anathapindika）長者和五百位長者，都發起了無上正真道意。有數千人遠離塵垢，生起了諸法之眼（dharma-caksu）。箜篌等樂器不敲自鳴，飛鳥走獸發出和諧的悲鳴。當時，沒有不歡喜而歸依佛陀的。
居士（upasaka）又問：『初學佛道的人最初應該以什麼為志向？』
佛陀說：『首先要學習五戒（panca-silani），歸依三寶（tri-ratna）。什麼是五戒？一是慈心恩仁不殺生；二是清廉節用不偷盜；三是貞良鮮潔不邪淫；四是篤信性和不欺騙；五是要通達志向明瞭不昏亂。什麼是三自歸？一是歸依佛，無上正真；二是歸依法，用來駕馭自己的心；三是歸依僧，聖眾之中所受的教益廣大，猶如大海無所不包。還有四法：一是道跡（srota-apanna）；二是往還（sakrdagamin）；三是不還（anagamin）；四是無著（arhat）。緣覺乃至佛陀的無上大道，以及天、人身的獲得，都由此而生。其次要修行四等心（catvari apramanani）、四恩（catvari pratismaranani）、四辯（catasra pratisamvidah）、六度無極（sat paramita）、大慈大哀，才能成就大道。預知沒有
【English Translation】 English version: 'Their king refers to the Tathagata (如來). Their crown prince refers to the Bodhisattva (菩薩) of boundless wisdom, skillful means, and expedient devices, who has attained the suitability of the forbearance of non-origination (anutpattika-dharma-kshanti 無所從生法忍) and the wisdom of power, and is thus able to escape the prison of the three realms (trayo dhatavah 三界), attain Buddhahood (佛陀) and extensively deliver sentient beings. Venerable relatives and friends refer to those who practice pure precepts (sila 凈戒), avoid the suffering of the three evil destinies (tri-apaya 三惡趣), do not assist the three realms, and can receive blessings in the heavens and the human realm, but cannot attain the supreme path. Ordinary friends refer to the act of giving (dana 佈施), which can only escape the realm of hungry ghosts (preta 餓鬼), but cannot avoid the calamities of hell (naraka 地獄) and animals (tiryak 畜生). Why is this so? Because what they sow yields its own kind. By generating the mind of unsurpassed perfect enlightenment (anuttara-samyak-sambodhi-citta 無上正真道意), dedicating themselves to great loving-kindness (maha-maitri 大慈) and boundless great compassion (maha-karuna 大哀), and enlightening all beings, they can attain the path of Buddhahood. The original great path of the scriptures cannot penetrate the profound Dharma, does not understand advancement and retreat, and stopping halfway will lead to self-abandonment, thus becoming a Pratyekabuddha (緣覺). Fearing the suffering of birth and death, going back and forth, only wanting to save themselves, and not thinking of suffering people, they fall into the realm of Sravakas (聲聞). Each obtains their respective results according to their original practices.'
When this sutra was being spoken, the householder Anathapindika (給孤獨) and five hundred elders all generated the mind of unsurpassed perfect enlightenment. Several thousand people were freed from dust and defilement, and the Dharma-eye (dharma-caksu 諸法眼) arose. The konghou and other musical instruments played themselves without being struck, and the flying birds and running beasts made harmonious sounds of lament. At that time, there was no one who did not rejoice and take refuge in the Buddha.
The householder (upasaka 居士) further asked, 'What should be the initial aspiration of those who are beginning to learn the path?'
The Buddha said, 'First, one should learn the five precepts (panca-silani 五戒) and take refuge in the Three Jewels (tri-ratna 三寶). What are the five precepts? First, loving-kindness and benevolence, not killing; second, integrity and frugality, not stealing; third, chastity and purity, not engaging in sexual misconduct; fourth, sincere faith and harmony, not deceiving; fifth, to understand one's aspirations clearly and not be confused. What are the Three Refuges? First, taking refuge in the Buddha, the unsurpassed perfect truth; second, taking refuge in the Dharma, to control one's own mind; third, taking refuge in the Sangha, the teachings received within the holy assembly are vast, like the great ocean encompassing everything. There are also the four fruits: first, Stream-enterer (srota-apanna 道跡); second, Once-returner (sakrdagamin 往還); third, Non-returner (anagamin 不還); fourth, Arhat (無著). The path from Pratyekabuddha to the unsurpassed great path of the Buddha, and the attainment of heavenly and human bodies, all arise from this. Next, one should practice the four immeasurables (catvari apramanani 四等心), the four kindnesses (catvari pratismaranani 四恩), the four kinds of eloquence (catasra pratisamvidah 四辯), the six perfections (sat paramita 六度無極), great loving-kindness and great compassion, in order to attain the great path. Foreknowledge of no
窮卻睹無極，教訓十方何智不逮？」
阿難問曰：「此經何名？云何奉行？」
佛言：「名曰『解俗家業三品之財出家修道無上正真』，其要號曰『演道俗業』。」
佛說如是。賢者阿難，給孤獨居士、五百清信士，莫不歡喜。
佛說演道俗業經
【現代漢語翻譯】 現代漢語譯本：『如果（修行者）已經窮困卻能證悟到無限的真理，那麼教化十方世界的智慧又有什麼不能達到的呢？』
阿難（Ananda，佛陀的十大弟子之一）問道：『這部經叫什麼名字？我們應該如何奉行？』
佛陀說：『這部經名為《解俗家業三品之財出家修道無上正真》，其要旨可稱為《演道俗業》。』
佛陀說完這些話，賢者阿難（Ananda）、給孤獨長者（Anathapindika，一位著名的佛教護法）以及五百位清信士，無不歡喜奉行。
《佛說演道俗業經》
【English Translation】 English version: 'If (a practitioner) is impoverished yet can perceive the limitless truth, what wisdom is unattainable in teaching the ten directions?'
Ananda (one of the ten principal disciples of the Buddha) asked: 'What is the name of this sutra? How should we uphold it?'
The Buddha said: 'This sutra is named 『Disentangling Worldly Affairs, the Three Grades of Wealth, Leaving Home to Cultivate the Path to Supreme and True Enlightenment,』 and its essence can be called 『Expounding the Path of Worldly and Spiritual Affairs.』'
After the Buddha spoke these words, the worthy Ananda (one of the ten principal disciples of the Buddha), Anathapindika (a prominent benefactor of the Buddha), and five hundred pure believers were all delighted and practiced accordingly.
The Sutra Spoken by the Buddha on Expounding the Path of Worldly and Spiritual Affairs