Chinese
大正藏第 14 册 No. 0543 佛说巨力长者所问大乘经 No. 543 佛说巨力长者所问大乘经卷上 宋西天同译经宝法大师赐紫沙门智吉祥等奉 诏译 如是我闻： 一时，世尊在舍卫国祇陀园林给孤独舍，与大比丘众千二百五十人俱，皆是阿罗汉。一切漏尽离烦恼缚，心善解脱慧善解脱，如大龙王神用变化，诸所应作无所未办，除去重担逮得己利，心智解脱诸法自在，善能修习到彼岸行。复有尊者阿难，多闻利根而为上首；复有五百菩萨摩诃萨，得诸陀罗尼住三摩地，俱在众中。 尔时，舍卫大城有一长者，名曰巨力，色相具足名称远闻。而是长者其家巨富，多诸金银、琉璃、砗磲、码瑙、珊瑚、琥珀、大摩尼珠奇妙珍宝，种种库藏悉皆盈溢，资财五谷不可算数，一切受用珍玩之具，随意满足。凡欲所须亦无阙乏，出入息利周遍他国无处不有，其诸驱役奴婢仆从执作吏人，象马车乘亦复众多。 于是长者所居之地，壮丽严雅重门楼阁，堂房舍宇杂宝间饰，光明互照园苑池沼，奇异华果尽集其中，种种庄严余无可比，婇女妓乐悉皆上妙，唯除王者余无所及，长者于中极受娱乐，昼夜六时曾无有间。于是长者复有五百长者以为弼辅，主执珍宝，守持 现代汉语译本 《佛说巨力长者所问大乘经》卷上 宋朝西天译经三藏宝法大师、赐紫沙门智吉祥等人奉诏翻译 我是这样听说的： 一时，世尊在舍卫国（Śrāvastī）祇陀园林（Jetavana）给孤独（Anāthapiṇḍika）的精舍，与一千二百五十位大比丘在一起，他们都是阿罗汉（Arhat）。一切烦恼都已断尽，脱离了烦恼的束缚，心得到善妙的解脱，智慧得到善妙的解脱，如同大龙王一样具有神通变化，所有应该做的事情没有没做完的，除去了沉重的负担，获得了自身的利益，心智解脱，对诸法自在，善于修习到达彼岸的行持。还有尊者阿难（Ānanda），以多闻和敏锐的根器为首；还有五百位菩萨摩诃萨（Bodhisattva-mahāsattva），获得了各种陀罗尼（dhāraṇī），安住于三摩地（samādhi），也在大众之中。 当时，舍卫大城（Śrāvastī）有一位长者，名叫巨力（Mahābala），容貌端正，名声远扬。这位长者家境非常富有，拥有大量的金银、琉璃（vaiḍūrya）、砗磲（śaṅkha）、玛瑙（aśmagarbha）、珊瑚（pravāla）、琥珀（akṣamālā）、大摩尼宝珠（mahā-maṇi）等奇妙珍宝，各种库藏都装得满满的，资财和五谷多得数不清，一切享用的珍玩器具，随意取用都能满足。凡是想要的东西都不会缺乏，出入的利息遍布其他国家，没有哪个地方没有他的生意，他所驱使的奴婢仆从和执事吏人，以及象马车乘也非常众多。 于是，长者所居住的地方，壮丽雅致，重门楼阁，厅堂房屋用各种珍宝装饰，光明相互照耀，园苑池沼中，奇异的花果都聚集在其中，各种庄严没有可以相比的，歌女和音乐都非常美妙，除了国王以外没有人能比得上，长者在其中极尽享受娱乐，昼夜六时都没有间断。于是长者还有五百位长者作为辅佐，主管珍宝，负责守卫。
English
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. -------------------------------------------------------------------------------- 库藏资生之具。
Chinese
尔时，巨力长者忽于一时，善根成熟心生觉悟，即自念言：“浮世匪坚如梦所见，一切色相终归磨灭，而此身者，体性本空亦复败坏，五欲乐因增生苦果，群盲迷倒无解脱时。”即于是时，呼诸长者皆来集坐，告彼众人：“皆应寂静各各谛听，一切诸法，缘聚而生缘散而灭，体性非实终归败坏，众生妄念起诸分别，执有我身及我眷属，不知无常刹那生灭，钱财屋宅翻成他有，愚痴自大造五趣因，结业既成受诸异报，恶道易往善趣难生。汝等当知人身难得，今更若能于刹那顷，发生正念斯谓为难。 “汝诸长者，还能知彼诸佛如来出兴世间，难得值遇，既生佛国，信心不退此亦为难。于佛正教起信向心，厌离世俗出家为难。虽复出家，能修比丘清净梵行息除恶缘，而是为难。昼夜精勤习诸禅那远离散乱，亦复为难。若性聪慧，善能分别诸法真伪，此则为难。今得为人复遇善王，息诸斗诤住安乐地，亦甚为难。若诸众生，修诸功德生如来国心常坚固，是亦为难。 “又诸众生，能以方便善巧语言，种种劝诱诸善知识，营修福业往诣佛所亲近供养，是则为难。若有众生，远离贫穷鲜薄愚痴，多诸福慧生佛国土，于众人中，能作种种庄严佛事，此则为难。若有众生，于声闻乘精进禁戒欲求 现代汉语译本： 库藏资生之具（仓库里储存的生活物资）。 当时，巨力长者（拥有巨大力量的长者）忽然在某个时候，善根成熟，心中觉悟，就自己思量道：‘这浮华的世界并不坚固，如同梦中所见，一切有形之物终将磨灭。而这个身体，其体性本为空，也终将败坏。五欲之乐反而会增长痛苦的果报，众生像一群盲人一样迷惑颠倒，没有解脱的时候。’ 就在这个时候，他召集各位长者前来聚会，告诉他们说：‘你们都应当安静下来，仔细听我说。一切诸法，都是因缘聚合而生，因缘离散而灭，其体性并非真实，终将败坏。众生虚妄地生起各种分别念，执着于有‘我’这个身体以及‘我的’眷属，不知道世事无常，刹那生灭，钱财房屋最终会变成别人的。愚痴自大，造下轮回五道的因，业力一旦形成，就要承受各种不同的果报，恶道容易去，善道难以生。你们应当知道人身难得，现在如果能在极短的时间内，生起正确的念头，这可以说是很难的。’ ‘你们各位长者，还能知道诸佛如来出现在世间，很难遇到，既然生在佛国，信心不退转，这也是很难的。对于佛的正法产生信心和向往之心，厌离世俗而出家，是很难的。即使出家了，能够修持比丘清净的梵行，息灭各种恶缘，这也是很难的。日夜精勤地修习各种禅定，远离散乱，也是很难的。如果天性聪慧，善于分辨诸法的真假，这可以说是很难的。现在能够做人，又遇到贤明的君王，平息各种争斗，安居乐业，这也是非常难得的。如果众生修习各种功德，往生到如来的国土，心常坚定，这也是很难的。’ ‘还有，如果众生能够用方便善巧的语言，种种劝诱各位善知识，经营修习福德善业，前往佛的处所亲近供养，这可以说是很难的。如果有众生，远离贫穷、浅薄和愚痴，拥有许多福报和智慧，生在佛的国土，在众人之中，能够做种种庄严佛事的，这可以说是很难的。如果有众生，对于声闻乘精进持戒，想要…’
English
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...' --------------------------------------------------------------------------------
Chinese
解脱、于辟支佛乘欲求解脱、于无上乘欲求解脱，真实为难。” 尔时巨力长者，说是三乘及诸事已，谓众人言：“如我所说应生觉悟，了达色相不得坚固。” 是时，坐中五百长者闻说是事，如昏醉人殊无醒觉。于时众中有一长者，从坐而起，白巨力长者言：“我等今者咸皆有疑，云何名为声闻缘觉及无上乘？云何世间所有色相五欲乐具，体性不坚刹那生灭？重为我等分别解说，愿乐欲闻。” 尔时，巨力长者语彼长者及众人言：“今此舍卫大城，于祇陀林给孤精舍有佛世尊，三明六通具八解脱，十力、四无所畏、十八不共功德具足，名一切智号天人师。在彼集会，为众说法决众疑网。我与汝等可共俱往亲近供养，请问如来如是妙法。” 时五百长者闻如是说，各各欢喜踊跃无量，持妙香华种种珍宝，从巨力长者俱诣佛所，右绕三匝，顶礼佛足，恭敬供养歌咏赞叹，退坐一面。 尔时世尊观彼长者等，善根成熟堪受胜法，告巨力长者并五百长者言：“汝等何因而来至此？” 尔时众中有一长者，从坐而起，偏袒右肩右膝着地，合掌恭敬赞叹世尊，而作是言：“我等先闻巨力长者方便教示，世间色相五欲乐具，性不坚实会归磨灭，乃至广说，今此人身甚为难得，若复能于一刹那 现代汉语译本：对于声闻乘想要寻求解脱，对于辟支佛乘想要寻求解脱，对于无上乘想要寻求解脱，这实在是很难的。 当时，巨力长者在说完这三种乘以及相关的事情后，对众人说：‘对于我所说的内容，你们应该生起觉悟，明白色相并不是坚固不变的。’（色相：佛教用语，指一切可见的物质现象） 这时，在座的五百位长者听了这些话，就像喝醉了酒的人一样，完全没有醒悟。当时，人群中有一位长者，从座位上站起来，对巨力长者说：‘我们现在都感到疑惑，什么是声闻乘（Śrāvakayāna，通过听闻佛法而证悟的修行方式），什么是缘觉乘（Pratyekabuddhayāna，通过自身观察因缘而证悟的修行方式），什么是无上乘（Anuttarayāna，即大乘，以普度众生为目标的修行方式）？世间所有的色相（rūpa，指一切可见的物质现象）和五欲（pañcakāmaguṇa，指色、声、香、味、触五种感官欲望）享乐，为什么本质是不坚固的，是刹那生灭的？请您再次为我们详细地解释说明，我们很想听。’ 当时，巨力长者对那位长者以及众人说：‘现在这座舍卫大城（Śrāvastī，古印度城市名）中，在祇陀林给孤精舍（Jetavana-anāthapiṇḍada-ārāma，佛陀在世时重要的佛教场所）有佛世尊（Buddha-bhagavat，对佛陀的尊称），他具有三明（tri-vidyā，宿命明、天眼明、漏尽明）、六通（ṣaṭ-abhijñā，天眼通、天耳通、他心通、宿命通、神足通、漏尽通），具备八解脱（aṣṭa-vimokṣa，佛教的八种禅定境界），拥有十力（daśa-bala，佛陀的十种力量）、四无所畏（catuḥ-vaiśāradya，佛陀的四种无所畏惧的自信）、十八不共功德（aṣṭādaśa-āveṇika-dharma，佛陀独有的十八种功德），被称为一切智（sarvajña，指佛陀的智慧），号为天人师（śāstā deva-manushyānām，指佛陀是天人和人类的导师）。他在那里转法轮（dharma-cakra-pravartana，指佛陀宣讲佛法），为大众说法，解除大众的疑惑。我们可以一起去亲近供养他，请问如来（Tathāgata，佛陀的称号之一）这些微妙的佛法。’ 当时，五百位长者听了这些话，各自都非常欢喜，踊跃不已，拿着美妙的香、花以及各种珍宝，跟随巨力长者一起前往佛陀所在的地方，右绕佛陀三圈，顶礼佛足，恭敬地供养，歌颂赞叹，然后退到一旁坐下。 当时，世尊观察那些长者们，知道他们的善根已经成熟，可以接受殊胜的佛法，于是告诉巨力长者以及五百位长者说：‘你们因为什么原因来到这里？’ 当时，人群中有一位长者，从座位上站起来，袒露右肩，右膝着地，合掌恭敬地赞叹世尊，然后说道：‘我们先前听巨力长者方便地教导我们，世间的色相和五欲享乐，本质是不坚固的，最终会消磨灭亡，乃至他广泛地讲述了这些道理。现在我们知道，这人身是非常难得的，如果还能够在短暂的一刹那