Chinese
大正藏第 12 册 No. 0331 佛说无畏授所问大乘经 No. 331 [Nos. 310(28), 330] 佛说无畏授所问大乘经卷上 西天译经三藏朝奉大夫试光禄卿传法大师赐紫沙门臣施护等奉 诏译 如是我闻： 一时世尊在舍卫国祇树给孤独园，与大苾刍众千二百五十人俱，皆是阿罗汉——诸漏已尽，无复烦恼，心善解脱、慧善解脱，如大龙王，所作已办，弃诸重担，随得己利，尽诸有结，正智解脱，诸心寂静，皆到彼岸——唯一补特伽罗，所谓阿难。 复有五百大菩萨众——悉得一切陀罗尼门及三摩地门，皆是一生补处。 时舍卫城有一长者名无畏授，大富自在，有大财宝，积诸受用，库藏充满，金、银、琉璃、真珠、珊瑚、螺贝宝等皆悉具足，广有车乘、象、马、牛、羊，复多眷属、奴婢、仆从、执事人等及诸朋友。 一时，无畏授与五百长者而共集会，潜相谓言：“诸仁者！遇佛出世斯为难事，人身难得，时难契会，于佛教中净信极难。舍家出家，成苾刍相，此亦为难，修行复难。彼诸有情知恩念报而复甚难，但能少分施作尚不坏失，何况广多？又，诸有情若于如来教中能生净信，信已复能依教修行，极为难事。又诸有 现代汉语译本 如是我闻： 一时，世尊在舍卫国（Śrāvastī）的祇树给孤独园（Jetavana Anāthapiṇḍada-ārāma），与一千二百五十位大比丘（bhikṣu）众在一起，他们都是阿罗汉（arhat）——诸漏已尽，不再有烦恼，心善解脱、慧善解脱，如同大龙王一般，所作已办，舍弃了一切重担，随顺获得了自己的利益，断尽了一切有结，以正智解脱，诸心寂静，都已到达彼岸——只有一位补特伽罗（pudgala），即阿难（Ānanda）。 又有五百位大菩萨（bodhisattva）众——都已获得一切陀罗尼门（dhāraṇī）及三摩地门（samādhi），都是一生补处（ekajāti-pratibaddha）。 当时，舍卫城有一位长者（gṛhapati）名叫无畏授（Abhayadatta），他非常富有，拥有大量财富，积聚了各种享用之物，库藏充满，金、银、琉璃、珍珠、珊瑚、螺贝等宝物都应有尽有，还有大量的车乘、象、马、牛、羊，以及众多的眷属、奴婢、仆从、执事人员和朋友。 一时，无畏授与五百位长者一起聚会，私下里相互说道：‘诸位仁者！遇到佛陀出世是极为难得的事情，人身难得，时机难遇，在佛教中生起净信更是难上加难。舍弃家庭出家，成为比丘的形象，这也是很难的，修行更是难上加难。那些有情众生知道感恩并报答恩情更是难上加难，即使能做少许的施舍也不算坏事，更何况是广大的施舍呢？此外，如果众生能在如来的教法中生起净信，信奉之后又能依教奉行，这更是难上加难。还有，如果众生能'
English
English version Thus have I heard: At one time, the World Honored One was in the Jeta Grove, Anathapindika's Park in Śrāvastī, together with a great assembly of twelve hundred and fifty bhikṣus (monks), all of whom were arhats (enlightened beings) – their outflows were exhausted, they had no more afflictions, their minds were well liberated, their wisdom was well liberated, like great dragon kings, they had done what needed to be done, they had cast off all heavy burdens, they had attained their own benefit, they had exhausted all fetters of existence, they were liberated by right knowledge, their minds were peaceful, and they had all reached the other shore – except for one pudgala (person), namely Ānanda. There were also five hundred great bodhisattvas (enlightenment beings) – all of whom had attained all the dhāraṇī (mantra) gates and samādhi (meditative absorption) gates, and were all bound to only one more birth. At that time, in the city of Śrāvastī, there was a gṛhapati (householder) named Abhayadatta (Fearless Giver), who was very wealthy and had great riches, accumulated various possessions, his storehouses were full, and he had gold, silver, lapis lazuli, pearls, coral, conch shells, and other treasures in abundance, as well as many vehicles, elephants, horses, cattle, and sheep, and many relatives, servants, attendants, officials, and friends. At one time, Abhayadatta and five hundred other householders gathered together, and they secretly said to each other: ‘Virtuous ones! It is a rare thing to encounter the appearance of a Buddha in the world, it is difficult to obtain a human body, it is difficult to meet the right time, and it is extremely difficult to generate pure faith in the Buddha's teachings. To leave home and become a bhikṣu is also difficult, and to practice is even more difficult. It is even more difficult for sentient beings to know and repay kindness, even if they can give a little, it is not bad, let alone giving a lot? Furthermore, if sentient beings can generate pure faith in the Tathagata's teachings, and after having faith, can practice according to the teachings, this is extremely difficult. Also, if sentient beings can’ --------------------------------------------------------------------------------
Chinese
情若能庄严如来教法，复能解脱轮回，极为难事。是故，我等不应于声闻乘及缘觉乘中趣求涅槃，应于无上大乘法中趣求涅槃。” 于是，众会以如是事互言议已，咸悉发起广大胜心，皆言：“我今悉于无上大乘法中趣求涅槃，不乐声闻、缘觉之乘。” 时无畏授与五百长者俱共围绕出舍卫城，诣世尊所。到已，头面礼世尊足，右绕七匝，退坐一面。 尔时，世尊知是事已，故谓无畏授等五百长者言：“汝诸长者以何缘故来诣如来、应供、正等正觉所？” 时无畏授等五百长者悉从座起，偏袒一肩，右膝着地，向佛合掌顶礼，白言：“世尊！我等向者共会一处，潜相谓言：‘遇佛出世斯为难事，人身难得，时难契会，于佛教中净信极难。舍家出家，成苾刍相，此亦为难，修行复难。彼诸有情知恩念报而复甚难，但能少分施作尚不坏失，何况广多？又，诸有情若于如来教中能生净信，信已复能依教修行，极为难事。又，诸有情若能庄严如来教法，复能解脱轮回，极为难事。我等今时不应于声闻乘及缘觉乘中趣求涅槃，应于无上大乘法中趣求涅槃。’世尊！我等以如是事互言议已，咸悉发起广大胜心，皆于无上大乘法中趣求涅槃，不乐声闻、缘觉之乘。我等乘此缘故，来诣如来、应供、正等正觉 现代汉语译本：如果能够庄严如来的教法，又能解脱轮回，这是极其困难的事情。因此，我们不应该在声闻乘和缘觉乘中寻求涅槃，而应该在无上大乘法中寻求涅槃。 于是，大众在这样的讨论之后，都发起了广大的殊胜心，都说：‘我们现在都要在无上大乘法中寻求涅槃，不乐于声闻、缘觉的乘法。’ 当时，无畏授和五百位长者一起，被众人围绕着离开了舍卫城，前往世尊所在的地方。到达后，他们以头面礼拜世尊的脚，右绕七圈，然后退坐在一旁。 这时，世尊知道这件事后，就对无畏授等五百位长者说：‘你们这些长者因为什么缘故来到如来、应供、正等正觉这里？’ 当时，无畏授等五百位长者都从座位上站起来，袒露右肩，右膝着地，向佛合掌顶礼，说道：‘世尊！我们刚才聚在一起，私下议论说：‘遇到佛陀出世是很难的事情，人身难得，时机难遇，在佛教中产生净信极其困难。舍弃家庭出家，成为比丘的形象，这也是很难的，修行也很难。那些有情众生知道恩情并报答恩情更是难上加难，即使能做少许的施舍也不容易失去，更何况是广大的施舍呢？还有，如果众生能在如来的教法中生起净信，信了之后又能按照教法修行，这是极其困难的事情。还有，如果众生能够庄严如来的教法，又能解脱轮回，这是极其困难的事情。我们现在不应该在声闻乘和缘觉乘中寻求涅槃，而应该在无上大乘法中寻求涅槃。’世尊！我们因为这样的讨论，都发起了广大的殊胜心，都在无上大乘法中寻求涅槃，不乐于声闻、缘觉的乘法。我们因为这个缘故，来到如来、应供、正等正觉这里。
English
English version: If one can adorn the Tathagata's (如来) teachings and also liberate oneself from the cycle of rebirth (轮回), it is an extremely difficult thing. Therefore, we should not seek Nirvana (涅槃) in the Sravaka (声闻) Vehicle or the Pratyekabuddha (缘觉) Vehicle, but should seek Nirvana in the unsurpassed Mahayana (大乘) Dharma. Then, after such discussions, the assembly all generated vast and superior minds, saying: 'We will now all seek Nirvana in the unsurpassed Mahayana Dharma, and are not pleased with the Sravaka or Pratyekabuddha Vehicles.' At that time, Anabhaya-datta (无畏授) and five hundred elders, surrounded by the crowd, left Sravasti (舍卫城) and went to where the World Honored One (世尊) was. Having arrived, they bowed their heads to the feet of the World Honored One, circumambulated him seven times to the right, and then retreated to sit on one side. At this time, the World Honored One, knowing this matter, said to Anabhaya-datta and the five hundred elders: 'For what reason have you elders come to the Tathagata, the Arhat (应供), the Samyak-sambuddha (正等正觉)?' At that time, Anabhaya-datta and the five hundred elders all rose from their seats, bared their right shoulders, knelt on their right knees, and, with palms together, bowed to the Buddha, saying: 'World Honored One! We were just gathered together, privately discussing: 'It is a difficult thing to encounter the Buddha's appearance in the world, it is difficult to obtain a human body, it is difficult to meet the right time, and it is extremely difficult to generate pure faith in the Buddha's teachings. To leave home and become a Bhiksu (苾刍), this is also difficult, and cultivation is also difficult. It is even more difficult for those sentient beings to know and repay kindness, even if they can do a little bit of giving, it is not easy to lose, let alone a great deal? Also, if sentient beings can generate pure faith in the Tathagata's teachings, and after believing, can also cultivate according to the teachings, this is an extremely difficult thing. Also, if sentient beings can adorn the Tathagata's teachings and also liberate themselves from the cycle of rebirth, it is an extremely difficult thing. We should not seek Nirvana in the Sravaka Vehicle or the Pratyekabuddha Vehicle, but should seek Nirvana in the unsurpassed Mahayana Dharma.' World Honored One! Because of such discussions, we have all generated vast and superior minds, and are all seeking Nirvana in the unsurpassed Mahayana Dharma, and are not pleased with the Sravaka or Pratyekabuddha Vehicles. It is for this reason that we have come to the Tathagata, the Arhat, the Samyak-sambuddha.' --------------------------------------------------------------------------------
Chinese
所。世尊！诸菩萨摩诃萨欲证阿耨多罗三藐三菩提者，当云何住？复云何学？云何修行？” 尔时，世尊赞无畏授等五百长者言：“善哉，善哉。汝诸长者！甚善，甚善。汝今能为安住阿耨多罗三藐三菩提故来诣如来、应供、正等正觉所。汝等谛听，极善作意，今为汝说。”时无畏授等五百长者受教而听。 佛言：“诸长者！若菩萨摩诃萨欲证阿耨多罗三藐三菩提者，如其所住，当如是学、如是修行。 “又，若菩萨摩诃萨欲证阿耨多罗三藐三菩提者，应于一切有情起大悲心、普遍亲近、广为摄受、观察施作。而菩萨摩诃萨于自身命不应爱着，所有舍宅、妻子、眷属、饮食、衣服、乘驭、床座、珍宝、财谷、香华、灯涂，乃至一切受用乐具，悉不应着。何以故？多诸有情爱着身命故广造罪业，彼彼所作业成熟已，堕在恶趣、地狱中生。若于一切有情起大悲心、于自身命不爱着故，即于一切善趣中生。诸长者！是故菩萨摩诃萨欲证阿耨多罗三藐三菩提者，于一切有情起大悲心、于自身命不生爱着，所有舍宅、妻子、眷属、饮食、衣服、乘驭、床座、珍宝、财谷、香华、灯涂，乃至一切受用乐具，悉不爱着已，然后自舍一切，广行惠施不求果报，安住戒行三相清净，修诸忍辱堪能具足，一切有情于己所 现代汉语译本：世尊！诸位菩萨摩诃萨（菩萨中的大菩萨）想要证得阿耨多罗三藐三菩提（无上正等正觉）的话，应当如何安住？又应当如何学习？如何修行呢？ 那时，世尊赞叹无畏授等五百位长者说：‘好啊，好啊。你们这些长者！很好，很好。你们现在为了安住于阿耨多罗三藐三菩提的缘故，来到如来、应供、正等正觉这里。你们仔细听，好好用心，现在为你们解说。’当时，无畏授等五百位长者接受教诲，专心听讲。 佛说：‘诸位长者！如果菩萨摩诃萨想要证得阿耨多罗三藐三菩提，就应当按照所安住的，这样学习、这样修行。 ‘还有，如果菩萨摩诃萨想要证得阿耨多罗三藐三菩提，应当对一切有情（众生）生起大悲心，普遍亲近，广泛摄受，观察并施予帮助。而菩萨摩诃萨不应该贪爱自己的生命，对于所有的房舍、妻子、眷属、饮食、衣服、车乘、床座、珍宝、财物、谷物、香花、灯烛，乃至一切受用享乐的器具，都不应该执着。为什么呢？因为许多有情贪爱自己的生命，所以广泛造作罪业，他们所造的业成熟后，就会堕入恶趣、地狱中受生。如果对一切有情生起大悲心，不贪爱自己的生命，就会在一切善趣中受生。诸位长者！因此，菩萨摩诃萨想要证得阿耨多罗三藐三菩提，就应当对一切有情生起大悲心，不贪爱自己的生命，对于所有的房舍、妻子、眷属、饮食、衣服、车乘、床座、珍宝、财物、谷物、香花、灯烛，乃至一切受用享乐的器具，都不执着，然后舍弃一切，广泛地行布施而不求回报，安住于戒行，保持身口意三方面的清净，修习忍辱，能够圆满具足，对于一切有情对自己所做的
English
English version: 'World Honored One! If Bodhisattva Mahasattvas (great Bodhisattvas) wish to attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), how should they abide? How should they learn? And how should they practice?' At that time, the World Honored One praised the five hundred elders, headed by Fearless Giver, saying: 'Excellent, excellent. You elders! Very good, very good. You have come to the Tathagata, the Arhat, the Samyak-sambuddha, for the sake of abiding in Anuttara-samyak-sambodhi. Listen carefully, pay close attention, and I will now explain it to you.' Then, the five hundred elders, headed by Fearless Giver, received the teaching and listened attentively. The Buddha said: 'Elders! If Bodhisattva Mahasattvas wish to attain Anuttara-samyak-sambodhi, they should learn and practice in accordance with how they abide. 'Furthermore, if Bodhisattva Mahasattvas wish to attain Anuttara-samyak-sambodhi, they should generate great compassion for all sentient beings, universally approach them, broadly embrace them, observe and act to help them. And Bodhisattva Mahasattvas should not be attached to their own lives, nor should they be attached to their houses, wives, relatives, food, clothing, vehicles, beds, treasures, wealth, grains, incense, flowers, lamps, or even all the instruments of enjoyment. Why? Because many sentient beings are attached to their own lives, they widely create karmic offenses. When the karma they have created matures, they will fall into evil realms and be born in hell. If one generates great compassion for all sentient beings and is not attached to one's own life, one will be born in all good realms. Elders! Therefore, if Bodhisattva Mahasattvas wish to attain Anuttara-samyak-sambodhi, they should generate great compassion for all sentient beings, not be attached to their own lives, not be attached to their houses, wives, relatives, food, clothing, vehicles, beds, treasures, wealth, grains, incense, flowers, lamps, or even all the instruments of enjoyment. Then, they should give up everything, widely practice giving without seeking reward, abide in the precepts, maintain the purity of body, speech, and mind, cultivate patience, be able to fully possess it, and for all sentient beings, what they have done to oneself.' --------------------------------------------------------------------------------