English
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.' --------------------------------------------------------------------------------
Chinese
长如己父母、儿女、眷属亲爱怜愍，以清净心设广大施，见裸露者施之衣服，见饥渴者施之饮食，见贫穷者施以资财，见病苦者施以良药。床敷、卧具、田园、屋宅，上妙珍宝、花鬘、璎珞，末香涂香诸供养具，乃至男女眷属及自身命，行于布施，为趋菩提心无吝惜，不由他教，性自修习檀波罗蜜。 “若见众生不乐佛法不行正道，毁訾三乘住于邪见，断绝善根纵贪瞋痴，造诸罪业，命终当堕那落迦中及诸恶趣，受种种苦无有休息，而是修行无上乘者，于彼有情起大悲心眷念怜愍不惜身命，发大誓愿住彼诸趣苦有情所，方便语言说种种法，化彼有情发菩提心，续诸善念厌苦报身忻菩萨行，令于未来同志修习清净施行坚固无失，亦以资财饮食衣服自身肢体及亲眷属，花鬘璎珞床敷卧具，末香涂香资生之具，了悟色空心无耽着，悉能捐舍志乐，自求阿耨多罗三藐三菩提法，亦复展转化诸有情同修胜行。 “若有众生，求无上乘心无下劣，坚固修习尸波罗蜜，有大愿力修持净戒，清净无染非有毁犯，于三种戒渐次修学，行住坐卧威仪具足，调伏三毒密护诸根，魔境现前心速觉悟不生爱乐，虽遇恶人及诸冤对势力逼遣，而此行人心住正念。设有所犯无爱着心，身语意业离过清净，于诸善法遍能习学，于诸有情悉皆 饶益远离损害，于诸声闻及辟支佛作无作戒，无片舍心，乃至世间人天善戒，亦能守护。 “若有众生，求无上乘行忍辱行，成就修习羼波罗蜜，瞋恚轻微性自柔软，于诸有情多所饶益，遇诸冤家诃骂捶打苦言加谤，而是行人不生怨怒，欢喜任持；或遭寒热贫病困乏诸逼迫事，为趋菩提安受众苦。设有恶人欲相谋害，复加凌辱损恼身命，而是行人，观诸有情缘生幻有刹那灭谢，不见有情，唯存空法故，不起心还生逆害。 “若有众生求无上乘，为欲成就毗梨耶波罗蜜，勇捍进求菩萨胜法，始从发起大菩提心，习诸正行，虽遇苦缘未尝退怠，烦恼冤贼竞相损害，被精进甲御捍令伏，心常勇猛无诸怯畏，经历长时坚固不退。 “若有众生求无上乘，寂静修学禅那波罗蜜，止息散乱正念现前，调畅身心，速离粗重沉掉障染，适悦轻安正智显现。 “若有众生求无上乘，心自聪敏，性能修习般若波罗蜜多，智慧明了博达真伪，方便开导善巧分别邪正因果，愚痴闇钝障染轻微。 “若有众生，为求阿耨多罗三藐三菩提法，心常平等离冤亲相不生分别。若见众生，行于布施及不布施，心无爱恶。若见众生，守护净戒及有毁犯，亦无爱恶。若见众生，修忍辱行及不忍辱，能行精进及不精进，修诸禅那 现代汉语译本：饶益众生，远离损害，对于声闻（Śrāvaka，听闻佛陀教诲而证悟的修行者）和辟支佛（Pratyekabuddha，不依师教，自己证悟的修行者）所受持的无作戒（一种自然而然持守戒律的状态），没有丝毫舍弃之心，乃至世间人天所行的善良戒律，也能守护。 ‘如果有众生，为了追求无上乘（Anuttara-yāna，最高的乘法，即佛乘），修行忍辱，成就修习羼波罗蜜（Kṣānti-pāramitā，忍辱波罗蜜），瞋恚之心轻微，性格自然柔和，对于一切有情（Sentient beings，一切有感知和意识的生命）多有饶益，遇到冤家仇敌的诃骂、捶打、恶语相加、诽谤中伤，而修行人却不生怨恨恼怒，欢喜承受；或者遭遇寒冷、炎热、贫穷、疾病、困顿、匮乏等种种逼迫之事，为了趋向菩提（Bodhi，觉悟），安然忍受各种苦难。即使有恶人想要谋害，甚至加以刀杖损害身命，而修行人，观察一切有情都是因缘生起、虚幻不实、刹那灭谢的，不见有情的实体，唯有空性的法存在，所以不起心动念去反过来加害他人。 ‘如果有众生追求无上乘，为了成就毗梨耶波罗蜜（Vīrya-pāramitā，精进波罗蜜），勇猛精进地追求菩萨（Bodhisattva，立志成佛的修行者）殊胜的法，从发起大菩提心（Mahābodhicitta，立志成佛的愿心）开始，修习各种正行，即使遇到困苦的因缘也不曾退缩懈怠，烦恼冤家贼寇竞相损害，以精进的铠甲抵御防卫，使其降伏，内心常常勇猛精进没有怯懦畏惧，经历长时间的修行也坚固不退转。 ‘如果有众生追求无上乘，寂静地修学禅那波罗蜜（Dhyāna-pāramitā，禅定波罗蜜），止息散乱，正念现前，调和身心，迅速远离粗重、沉没、掉举等障碍染污，身心舒畅，轻安适悦，正智显现。 ‘如果有众生追求无上乘，内心聪敏，能够修习般若波罗蜜多（Prajñā-pāramitā，智慧波罗蜜），智慧明了，广博通达真假，善巧方便地开导他人，善于分辨邪正因果，愚痴暗钝的障碍染污轻微。 ‘如果有众生，为了追求阿耨多罗三藐三菩提法（Anuttarā-samyak-saṃbodhi，无上正等正觉，即最高的觉悟），内心常常平等，远离冤亲的分别，不生分别心。如果见到众生，行布施或者不行布施，内心没有喜爱或厌恶。如果见到众生，守护清净戒律或者有毁犯戒律的行为，也没有喜爱或厌恶。如果见到众生，修忍辱行或者不修忍辱行，能够行精进或者不行精进，修习各种禅那
English
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 --------------------------------------------------------------------------------
Chinese
无禅那者，智慧明了愚痴闇钝，于如是等诸众生类，离分别相皆无爱恶，彼此高下平等所观，谓此诸法本无差别，同一法界无别自性，摩诃衍义最上菩提，是诸如来圆满妙智。 “若有众生，于无上乘起一念信，乃至发心，求于阿耨多罗三藐三菩提，即此是名向如来家住菩萨地。” 尔时，巨力长者并五百长者等，闻佛所说如是妙法，欢喜踊跃，得未曾有，而白佛言：“大悲世尊！善为我等，分别演说大乘法要，令我等辈深生信解爱乐修学。若诸众生，为求无上最胜大乘，不惜身命，捐舍舍宅资财宝物，及诸眷属，饮食衣服床敷卧具，花鬘璎珞末香涂香，及以种种诸供养具，我等今者皆愿学彼诸菩萨人，求无上乘修菩提行，不惜身命及诸眷属，上妙珍宝资生之具，布施供养，及行菩萨诸波罗蜜。惟愿如来、应、正等觉，为我等辈，摄受证知令不忘失。” 尔时，世尊告巨力长者并诸长者言：“汝等谛听，若有众生为求菩提悲愍有情，虽复布施不求富贵，虽复持戒不求端严，虽复忍辱不求眷属，虽复精进禅定智慧，为愍众生求无上乘，不为世间轮回因果。若有众生利根智慧，了达世间色身五欲生灭幻化，但有假名无实体性，观其身相，卵胎湿化假和合成，如沫如泡乍生乍灭，众生妄念谓得久居。 现代汉语译本：没有修习禅定的人，他的智慧明了就会被愚痴蒙蔽，对于这些众生，不作分别，没有爱憎，平等看待他们的高下，因为这些法本来就没有差别，同属于一个法界，没有不同的自性。‘摩诃衍义’（大乘的意义）就是最上的‘菩提’（觉悟），是诸佛如来圆满的妙智。 ‘如果有众生，对于无上乘法生起一念的信心，乃至发愿，求证‘阿耨多罗三藐三菩提’（无上正等正觉），那么这个人就可以被称为趣向如来之家，安住于菩萨的地位。’ 这时，巨力长者（一位有力量的长者）和五百位长者等，听闻佛所说的如此微妙的佛法，欢喜踊跃，感到前所未有，于是对佛说：‘大悲的世尊！请您为我们详细地解说大乘佛法的要义，让我们能够深刻地信解，喜爱并修学。如果众生为了追求无上最殊胜的大乘佛法，不惜身命，捐舍房屋、资财宝物，以及所有的亲属，饮食衣服、床铺卧具，花鬘璎珞、末香涂香，以及种种的供养器具，我们现在都愿意学习那些菩萨，追求无上乘法，修菩提之行，不惜身命以及所有的亲属，上等的珍宝和生活所需之物，布施供养，并且修行菩萨的各种‘波罗蜜’（到达彼岸的方法）。只希望如来、应、正等觉，能够为我们摄受并证明，让我们不忘失。’ 这时，世尊告诉巨力长者和各位长者说：‘你们仔细听好，如果有众生为了追求菩提，悲悯有情众生，即使布施也不求富贵，即使持戒也不求相貌端庄，即使忍辱也不求眷属，即使精进、禅定、智慧，都是为了怜悯众生，追求无上乘法，而不是为了世间的轮回因果。如果有众生具有敏锐的根性和智慧，能够明了世间的色身和五欲都是生灭幻化的，只有假名而没有实体，观察自身，是由卵生、胎生、湿生、化生假和合而成，像水沫和水泡一样，乍生乍灭，众生虚妄地认为可以长久居住。’