Chinese
愁忧苦恼， 起诸诤讼， 及其冤结。 至年老大， 加诸众苦， 形色憔悴， 诸根衰朽， 朋善眷属， 悉皆厌弃。 盛年壮色， 耽着五欲， 不乐修行， 不思厌离， 老病相侵， 空怀愁恼， 身坏命终， 堕于地狱。 牛头驱责， 楚毒辛酸， 无救无依， 远历长劫； 地狱报尽， 生饿鬼中， 头如大山， 咽如针孔， 不识饮食， 皮骨连立； 饿鬼报尽， 生畜生中， 鳞介羽毛， 水陆飞走， 递相搏撮， 常怀惊怖， 复遭网捕， 逃窜无由， 鞭杖捶挞， 偿往宿债。 畜生业尽， 或生人中， 贫穷卑贱， 诸根不具， 资缘乏少， 多诸病苦； 设生富贵， 福慧乖违， 所有资财， 不能受用， 或多瞋恚， 常苦自心； 或染沉痾， 而获夭逝。 如是果报， 由贪瞋痴， 之所造作， 如蚕作茧， 而自缠缚， 如蛾恋火， 终致烧然， 身心迫恼， 无有暂安， 恶业相牵， 往来不住。 于三恶道， 如游园观， 虽遇众苦， 无悔惜心， 不求解脱， 亦无厌舍， 受诸罪报， 难堪难忍， 窈窈冥冥， 告诉无 所。 当此之时， 父母妻子， 一切眷属， 不相替代， 唯应自身， 独受众殃， 从苦入苦， 无有休息。 如是因缘， 皆由众生， 无始无明， 相续发起， 贪瞋结使， 动身口意， 广造诸恶， 未解悔除， 三有业因， 念念增长。 汝诸长者！ 若有众生， 志乐寂静， 希求出离， 心于所缘， 染净平等， 自然当得， 业障轻微， 远离轮回， 杂恶果报。 于佛正法， 信乐修习， 渐能调伏， 贪瞋痴等， 亦能观察， 了知色身， 如幻如梦， 如电如泡， 毕竟推求， 终无实处。 诸有智人， 应当如是， 审谛观察， 我法皆空， 而于诸佛， 真善法中， 渐次修行， 施等胜行， 积集微妙， 增上正法， 弃舍凡性， 克成圣种。 譬如为山， 积土而成， 又如滴水， 渐盈大器。 诸善男子！ 于佛教乘， 实事理中， 深忍乐欲， 于诸世道， 不可味着， 舍虚妄法， 证真实性， 离生死苦， 得无畏乐。 悟彼色相， 犹如阳焰， 但诳妄情， 无实体性， 如是观察， 诸法自相， 心不颠倒， 现代汉语译本 那时，父母、妻子和所有眷属都无法互相替代，只有自己独自承受所有的灾祸，从痛苦进入痛苦，没有休息的时候。 这样的因缘，都是由于众生无始以来的无明（avidyā，对事物真相的迷惑和无知）相续发起，贪（rāga，对事物的渴求和执着）、瞋（dveṣa，嗔恨和厌恶）、结使（saṃyojana，烦恼的束缚）驱动身、口、意，广泛造作各种恶业，没有理解忏悔消除，三有（trayo bhava，欲有、色有、无色有）的业因念念增长。 你们这些长者！如果众生立志喜好寂静，希望出离轮回，心对于所缘（ālambana，心所专注的对象）的染净平等对待，自然能够得到业障减轻，远离轮回中各种恶劣的果报。对于佛的正法，信乐修习，逐渐能够调伏贪、瞋、痴（moha，愚痴和迷惑）等烦恼，也能观察了知色身（rūpa-kāya，物质的身体），如幻如梦，如闪电如泡沫，最终推求，终究没有真实之处。 各位有智慧的人，应当这样审慎地观察，我（ātman，自我）和法（dharma，事物和规律）都是空性的，而在诸佛的真实善良的教法中，逐渐修行，布施（dāna，给予和分享）等殊胜的行为，积累微妙的、增上的正法，舍弃凡夫的习性，最终成就圣人的品格。 譬如堆积泥土成为山，又如滴水逐渐充满大的容器。各位善男子！对于佛教的教义，在真实的事理中，深深地忍耐、喜爱和渴求，对于世俗的道路，不可贪恋执着，舍弃虚妄的法，证悟真实的自性，脱离生死之苦，得到无畏的快乐。领悟那色相，犹如阳焰（māyā，海市蜃楼），只是欺骗迷惑的情感，没有实体的自性，这样观察诸法（dharma，事物和现象）的自相，心就不会颠倒。
English
English version At that time, parents, wives, and all relatives cannot substitute for one another; only oneself must bear all the calamities alone, entering from suffering into suffering, without rest. Such causes and conditions all arise from the beginningless ignorance (avidyā) of sentient beings, continuously arising, with greed (rāga), hatred (dveṣa), and fetters (saṃyojana) driving body, speech, and mind, extensively creating all kinds of evil deeds. Without understanding repentance and elimination, the karmic causes of the three realms of existence (trayo bhava) increase moment by moment. You elders! If sentient beings aspire to tranquility, desire liberation, and treat the defiled and pure aspects of their objects of focus (ālambana) with equanimity, they will naturally attain lighter karmic obstacles and be far from the various evil retributions of reincarnation. With faith and joy, they cultivate the Buddha's true Dharma, gradually able to subdue greed, hatred, delusion (moha), and so on. They can also observe and understand that the physical body (rūpa-kāya) is like an illusion, like a dream, like lightning, like a bubble. Ultimately, when sought, there is ultimately no real substance. All wise people should carefully observe in this way that the self (ātman) and all phenomena (dharma) are empty. Within the true and virtuous teachings of all Buddhas, gradually cultivate, performing superior practices such as giving (dāna), accumulating subtle and increasing true Dharma, abandoning mundane nature, and ultimately achieving the nature of a sage. It is like building a mountain by accumulating earth, or like drops of water gradually filling a large vessel. Good men! In the teachings of Buddhism, in the true principles, deeply endure, love, and desire. In worldly paths, do not be attached. Abandon false dharmas, realize true nature, escape the suffering of birth and death, and attain fearless joy. Awaken to the nature of form, like a mirage (māyā), merely deceiving deluded emotions, without substantial nature. Observing the self-nature of all dharmas (dharma) in this way, the mind will not be inverted. -------------------------------------------------------------------------------- 究竟解脱， 是名名为， 菩萨乘性。 善能安乐， 一切众生， 于佛所行， 种种行愿， 随顺修觉， 心不退屈， 精进长时， 无有懈废， 速能修习， 六波罗蜜， 自行檀度， 不望报恩， 三轮体空， 二缘俱泯， 或于后时， 皆悉无悔， 诸根密护， 不犯尸罗， 冤对现前， 亦无加报， 初中后夜， 勇猛精进， 远离谊烦， 息诸散乱。 于善恶品， 有力思择， 身业清净， 常现律仪， 言音柔软， 和悦众心， 意地无非， 绝诸觉观。 于诸如来， 所有最上， 微妙深法， 则能趣入， 以善巧智， 摄受众生， 称彼机宜， 方便演说， 各令悟入， 解脱法门。”
Chinese
时，巨力长者与五百长者，闻是法已，心大欢喜踊跃无量，于所闻法得深法忍、得最大忍、得无上忍，即从坐起绕佛三匝，头面礼足，却住一面。尔时，巨力长者与五百长者等，异口同音白佛言：“世尊！我等从昔已来，未曾闻是甚深妙法，今日乃于无上觉者、具一切智者、是诸世间施大法者之所，得闻如是妙法，由是了知世间诸法唯假施设，如幻梦等毕竟归空，悉皆悟入无生法忍，发阿耨多罗三藐三菩提心 现代汉语译本： 究竟的解脱，就叫做，菩萨乘的本性。 善于使一切众生安乐，对于佛所行的，种种行持和愿望，随顺地修习觉悟，内心不退缩，精进长久，没有懈怠荒废，迅速地能够修习，六波罗蜜（六种到达彼岸的方法：布施、持戒、忍辱、精进、禅定、智慧），自己实行布施，不期望回报恩情，布施者、受施者和布施物这三轮体性皆空，能施所施二者之间的因缘都消失，或者在以后的时候，都完全没有后悔，诸根严密守护，不触犯戒律，冤家对头出现在面前，也不报复，初夜、中夜、后夜，勇猛精进，远离戏论烦恼，止息各种散乱。 对于善与恶，有能力思考选择，身业清净，常常展现律仪，言语声音柔和，和悦众人的心意，意念上没有过失，断绝各种感觉和思虑。对于诸位如来，所有最上，微妙深奥的佛法，就能趣向进入，用善巧的智慧，摄受众生，按照他们的根器和适应能力，方便地演说，使他们各自领悟进入，解脱的法门。 当时，巨力长者（一位有巨大力量的富人）与五百位长者，听闻这些佛法后，内心非常欢喜，踊跃无量，对于所听闻的佛法，得到了深刻的法忍（对佛法的深刻理解和接受）、得到了最大的忍、得到了无上的忍，立即从座位上站起来，绕佛三圈，头面顶礼佛足，退到一旁站立。这时，巨力长者与五百位长者等，异口同声地对佛说：‘世尊！我们从过去以来，从未听闻过如此甚深微妙的佛法，今天才在无上的觉悟者、具足一切智慧者、是诸世间施予大法者的地方，听闻到如此妙法，由此了知世间诸法只是虚假的设施，如同幻象梦境等最终归于空无，全部领悟进入无生法忍（对事物不生不灭的深刻理解），发起了阿耨多罗三藐三菩提心（无上正等正觉之心）。’
English
English version: Ultimately, liberation is called the nature of the Bodhisattva vehicle. Being good at bringing happiness to all sentient beings, diligently practicing and awakening in accordance with the various practices and vows undertaken by the Buddha, with a mind that does not retreat, persevering with diligence for a long time without laziness or negligence, quickly cultivating the Six Paramitas (six perfections: generosity, discipline, patience, diligence, concentration, and wisdom), personally practicing generosity without expecting gratitude in return, with the three wheels (giver, receiver, and gift) being empty in nature, and the two conditions (the giver and the recipient) both ceasing to exist, or even at a later time, having no regrets at all, closely guarding the senses, not violating the precepts, even when enemies appear, not retaliating, being courageous and diligent in the early, middle, and late nights, staying away from frivolous troubles, and ceasing all distractions. Having the ability to contemplate and choose between good and evil, with pure bodily actions, always displaying discipline, with gentle and pleasant speech that harmonizes the minds of others, with no faults in intention, and ceasing all perceptions and thoughts. Towards all the Tathagatas (Buddhas), one is able to approach and enter the most supreme, subtle, and profound Dharma (teachings), using skillful wisdom to embrace sentient beings, speaking conveniently according to their capacities and suitability, enabling each of them to awaken and enter the gate of liberation. At that time, the powerful leader, Jvialambana (a wealthy man with great strength), along with five hundred leaders, upon hearing these teachings, felt great joy and boundless elation. They attained profound Dharma-kshanti (deep understanding and acceptance of the Dharma), the greatest kshanti, and the unsurpassed kshanti in the Dharma they had heard. Immediately, they rose from their seats, circumambulated the Buddha three times, prostrated themselves with their heads and faces at his feet, and stood to one side. Then, Jvialambana and the five hundred leaders, speaking with one voice, said to the Buddha: 'World Honored One! Since the past, we have never heard such profound and wonderful Dharma. Today, we have heard such wonderful Dharma from the Unsurpassed Awakened One, the One who possesses all wisdom, the One who bestows the great Dharma upon all beings in the world. From this, we understand that all phenomena in the world are merely provisional constructs, ultimately returning to emptiness like illusions and dreams. We have all awakened and entered the Anutpattika-dharma-kshanti (deep understanding of the non-arising and non-ceasing of phenomena), and have generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed perfect enlightenment).' --------------------------------------------------------------------------------
Chinese
。愿我当来如今世尊，能于无量人天大众之中，作大师子吼，显示微妙清净法音，利益安乐一切众生。世尊！我等今者乐欲说偈赞叹如来，惟愿听许。”即于佛前而说偈言： “金色微妙相， 最胜无与等， 能以柔软音， 演畅真实义， 久修菩萨行， 寿命不可量， 一切诸众生， 见闻皆欢喜。 清净功德聚， 安处于道场， 譬如日天子， 常住处空界； 皆由往昔中， 广大行布施， 谓金银珍宝， 象马及车乘， 并头目髓脑， 国城妻子等， 能行此难行， 檀度方圆满。 以本愿力故， 示现应化身， 长时无间断， 过于殑伽劫， 大悲不思议， 哀愍诸群盲， 施以甘露法， 除恼使清凉。 我等从多劫， 流转诸有中， 贪爱于资具， 及妻子眷属， 鲜福无智慧， 不发菩提心， 染著于名闻， 并五欲娱乐。 我等宿福庆， 幸得遇世尊， 闻此微妙义， 了知虚幻法， 各各得解脱， 其心皆安隐。 愿佛听我等， 出家作沙门， 当愿一切众， 尽悟此法门， 不着世间乐， 速成菩提道。” 尔时，巨力长者等说此偈已，各各虔诚投佛出家，佛乃听许。 于时世 现代汉语译本：‘愿我未来能像如今的世尊一样，在无量的人天大众之中，发出雄狮般的吼声，宣示微妙清净的佛法，利益安乐一切众生。世尊！我们现在乐于用偈颂赞叹如来，希望您能允许。’于是就在佛前说了这些偈颂： ‘您有金色微妙的相好，最殊胜，无与伦比，能用柔和的声音，宣扬真实深刻的意义，长久地修行菩萨的行径，寿命长得不可估量，一切众生，见到或听到您都欢喜。您清净的功德汇聚，安住在菩提道场，就像太阳一样，常住在虚空中；这都是因为往昔，您广泛地行布施，包括金银珍宝，象、马以及车乘，甚至头、眼睛、骨髓、脑，国家、城池、妻子等等，能做到这样难做到的事情，布施的功德才圆满。 因为您本来的愿力，示现应化之身，长时间没有间断，超过了殑伽劫（Ganga kalpa，恒河沙数劫），您的大悲心不可思议，哀怜那些像盲人一样的众生，施予甘露般的佛法，去除烦恼，使他们清凉自在。我们从多劫以来，在各种生命形态中流转，贪爱财物，以及妻子眷属，缺少福报和智慧，不发菩提心（Bodhi-citta，觉悟之心），执着于名声和五欲的享乐。 我们过去有福气，有幸遇到世尊，听闻这微妙的佛法，了解一切都是虚幻不实的，各自得到解脱，内心都安宁平静。愿佛陀允许我们出家做沙门（Śrāmaṇa，出家修道者），希望一切众生，都能领悟这佛法，不执着于世间的快乐，迅速成就菩提之道（Bodhi，觉悟）。’ 当时，巨力长者（Juli，姓名）等说完这些偈颂后，各自虔诚地请求佛陀允许他们出家，佛陀就答应了。 当时世
English
English version: 'May I, in the future, like the present World Honored One (Śākyamuni Buddha), among the immeasurable assembly of humans and devas (gods), roar like a lion, proclaiming the subtle and pure Dharma (teachings), benefiting and bringing happiness to all sentient beings. World Honored One! We now joyfully wish to praise the Tathagata (Buddha) with verses; we hope you will grant us permission.' Then, in front of the Buddha, they spoke these verses: 'You have golden and subtle marks, most supreme and unparalleled, able to use a gentle voice to expound the true and profound meaning, having cultivated the Bodhisattva (enlightenment being) path for a long time, with a lifespan that cannot be measured; all sentient beings, upon seeing or hearing you, rejoice. Your pure accumulation of merits dwells peacefully in the Bodhi-mandala (enlightenment place), like the sun, constantly residing in the empty sky; all this is because in the past, you extensively practiced giving, including gold, silver, and precious jewels, elephants, horses, and carriages, even heads, eyes, marrow, brains, countries, cities, wives, and so on; able to do these difficult things, the perfection of giving is complete. Because of your original vows, you manifest responsive bodies, continuously without interruption, exceeding Ganga kalpas (Ganga kalpa, eons as numerous as the sands of the Ganges River); your great compassion is inconceivable, pitying those sentient beings who are like the blind, bestowing the nectar-like Dharma, removing afflictions, and bringing coolness and peace. We, from many kalpas, have been transmigrating through various realms of existence,贪婪地爱着财物，以及妻子眷属， lacking blessings and wisdom, not generating Bodhi-citta (Bodhi-citta, the mind of enlightenment), clinging to fame and the pleasures of the five desires. We have past blessings, fortunate to encounter the World Honored One, hearing this subtle Dharma, understanding that all is illusory and unreal, each attaining liberation, our minds all peaceful and secure. May the Buddha allow us to leave home and become Śrāmaṇas (Śrāmaṇa, wandering ascetics), may all beings fully awaken to this Dharma gate, not clinging to worldly pleasures, and quickly accomplish the path to Bodhi (Bodhi, enlightenment).' At that time, the elder Juli (Juli, name) and others, having spoken these verses, each sincerely requested the Buddha to allow them to leave home, and the Buddha granted their request. At that time, the World --------------------------------------------------------------------------------