English
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 --------------------------------------------------------------------------------
Chinese
顷发生正念断邪妄心，斯亦为难。诸佛如来出兴世间，值遇亦难，既生佛国须具信心，斯亦为难。于佛正教起信向心，厌离世俗忻求出家，此亦为难。虽复出家，能修比丘清净梵行息诸恶缘，是则为难。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，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，多诸福慧生佛国土，能作种种庄严佛事，此则为难。若有众生，于声闻乘辟支佛乘及无上乘，欲求解脱，真实为难。是时巨力长者为我等辈，说世间法乃至三乘及诸难事，我等虽闻皆不晓悟，各各愿乐，亲近如来、应、正等觉，有大神通具一切智，惟愿慈悲广为我等，开示演说三乘妙法及诸难事，世间人身色相五欲，虚幻不实终归磨灭，令诸闻者悟生灭相，究竟修行菩萨圣道，皆得发生阿耨多罗三藐三菩提心。” 尔时，世尊告彼长者等言：“善哉！善哉！诸善男子，汝等善能请问如来三乘妙法及诸难事，色相幻化五欲不坚，汝等谛听善思念之，如来、应、正等觉出现世间，随众生性说三乘法，方便开示种种譬喻 现代汉语译本：顷刻间生起正念，断除邪恶虚妄之心，这也是很难的。诸佛如来出现于世间，能够值遇也是很难的，既然已经生于佛国，必须具备信心，这也是很难的。对于佛的正教生起信心和向往之心，厌离世俗，欣求出家，这也是很难的。即使已经出家，能够修持比丘清净的梵行，止息各种恶缘，这更是难上加难。日夜精勤地修习各种禅定，远离散乱，这也是很难的。 如果天性聪慧，善于分辨各种法义的真伪，这更是难得。如今能够得到人身，又遇到贤明的君王，止息各种争斗，安住在安乐的地方，也是非常难得的。如果各种众生，修习各种功德，得生于如来的佛国，这也是很难的。又有各种众生，能够以方便善巧的语言，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，这更是难得。 如果有众生，具有很多福德和智慧，得生于佛的国土，能够做种种庄严佛事的，这更是难得。如果有众生，对于声闻乘（Śrāvakayāna，通过听闻佛法而证悟的修行方式）、辟支佛乘（Pratyekabuddhayāna，通过自身努力证悟的修行方式）以及无上乘（Anuttarayāna，即菩萨乘，以利益一切众生为目标的修行方式），想要寻求解脱，实在是难上加难。这时，巨力长者为我们这些人，讲述世间法乃至三乘（Triyāna，声闻乘、辟支佛乘和菩萨乘）以及各种难事，我们虽然听了，却都不明白，各自都希望能够亲近如来（Tathāgata）、应（Arhat）、正等觉（Samyaksaṃbuddha），具有广大的神通，具备一切智慧，只希望佛陀慈悲，为我们广泛地开示演说三乘的微妙法义以及各种难事，世间的人身、色相、五欲（pañca kāmaguṇā，色、声、香、味、触）都是虚幻不实的，终究会磨灭，让各位听闻者领悟生灭的真相，最终修行菩萨的圣道，都能够发起阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心）。 这时，世尊告诉各位长者等人说：‘很好！很好！各位善男子，你们很善于请问如来关于三乘的微妙法义以及各种难事，色相是虚幻的，五欲是不坚固的，你们仔细听，好好思考，如来（Tathāgata）、应（Arhat）、正等觉（Samyaksaṃbuddha）出现于世间，随着众生的根性，宣说三乘法，方便地开示各种譬喻。’
English
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.' --------------------------------------------------------------------------------
Chinese
，称彼根宜信解晓悟，令各渐证清净涅槃。 “若有众生，有如来性，于无上乘善根成熟，闻佛演说阿耨多罗三藐三菩提法，心无怯畏爱乐忻求，智慧明了精进修学，虽遇苦缘冤家逼害坚固不退，究竟证于无上菩提。 “若诸众生，于辟支佛乘善根成熟，闻佛说于十二因缘流转还灭顺逆观行，谛了无疑深生信解，或因世间四时荣谢，觉悟无常独证圣果。 “若诸众生，于声闻乘善根成熟，闻佛说于四圣谛法，随有所解，知苦断集证灭修道，四向四果证于无学，如是三乘权实顿渐，各随众生根器大小，爱乐修学，远离生死解脱安乐。” 尔时，巨力长者并五百长者，闻佛所说咸皆欢喜，踊跃无量同声赞言：“善哉！善哉！能仁大士！善能演说三乘妙法，我等今者，愿乐欲闻无上大乘，甚深法义秘密之行，种种言辞方便譬喻，令我等辈于阿耨多罗三藐三菩提法而无疑惑，深生信解坚固修学，终证菩提心无退舍。” 尔时，世尊告巨力长者并诸长者言：“彼无上乘最胜深法，是菩萨摩诃萨大智大悲所行之道，非诸声闻及独觉人安足处所，故凡夫人难信难解，汝等当知合掌谛听。 “善男子！若诸众生，住本性中，于无上乘欲求修习，当于一切有情起大悲心，平等救护爱念摄受，如己师 现代汉语译本： 根据他们的根器，使他们信解晓悟，让他们逐渐证得清净涅槃（Nirvana，寂灭）。 ‘如果有众生，具有如来性（Tathagatagarbha，如来藏），对于无上乘（Anuttara-samyak-sambodhi，无上正等正觉）的善根已经成熟，听闻佛陀演说阿耨多罗三藐三菩提法（Anuttara-samyak-sambodhi-dharma，无上正等正觉之法），心中没有怯懦畏惧，喜爱欣乐而求取，智慧明了，精进修学，即使遇到苦难的因缘和冤家的逼迫侵害，也能坚定不退，最终证得无上菩提（Anuttara-samyak-sambodhi，无上正等正觉）。 ‘如果各种众生，对于辟支佛乘（Pratyekabuddha-yana，缘觉乘）的善根已经成熟，听闻佛陀演说十二因缘（Dvadasanga-pratityasamutpada，十二缘起）的流转还灭顺逆观行，透彻明了没有疑惑，深深地生起信心和理解，或者因为世间四季的荣盛衰谢，觉悟到世事无常，独自证得圣果。 ‘如果各种众生，对于声闻乘（Sravaka-yana，声闻乘）的善根已经成熟，听闻佛陀演说四圣谛法（Aryasatya-dharma，四圣谛之法），随着各自的理解，知道苦谛而断除集谛，证得灭谛而修习道谛，证得四向四果，证入无学果位，像这样三乘（Triyana，三乘）的权巧和真实，顿悟和渐悟，各自随着众生的根器大小，喜爱修学，远离生死，解脱安乐。’ 当时，巨力长者（Mahabala，大力）和五百位长者，听闻佛陀所说，都非常欢喜，踊跃无量，同声赞叹说：‘太好了！太好了！能仁大士（Sakyamuni，释迦牟尼）！善于演说三乘妙法，我们现在，愿意听闻无上大乘（Mahayana，大乘），甚深法义和秘密之行，以及种种言辞方便和譬喻，让我们这些人对于阿耨多罗三藐三菩提法（Anuttara-samyak-sambodhi-dharma，无上正等正觉之法）不再有疑惑，深深地生起信心和理解，坚定地修学，最终证得菩提（Bodhi，觉悟），心不退转。’ 当时，世尊告诉巨力长者（Mahabala，大力）和各位长者说：‘那无上乘（Mahayana，大乘）最殊胜深奥的法，是菩萨摩诃萨（Bodhisattva-mahasattva，大菩萨）以大智慧和大慈悲所修行的道路，不是声闻（Sravaka，阿罗汉）和独觉（Pratyekabuddha，缘觉）之人可以安身立命的地方，所以凡夫俗子难以相信难以理解，你们应当知道，合掌专心谛听。 ‘善男子！如果各种众生，安住在本性之中，想要修习无上乘（Mahayana，大乘），应当对一切有情生起大悲心，平等地救护，爱念摄受，如同对待自己的老师。