English
If they commit evil deeds, exhort them to uphold the precepts, If they arise with anger, exhort them to practice forbearance, If they are lazy and indolent, exhort them to cultivate diligence, If their minds are scattered, guide them to stabilize their intentions, If they are ignorant and unenlightened, teach them to learn knowledge, Use wisdom to cross the boundless sea of suffering, At all times and in all places, employ skillful means to teach and transform sentient beings. At All Times Bodhisattva asked the Buddha: 'Why do learners have superior, middling, and inferior capacities, and why can't they all equally attain the Mahayana (Great Vehicle) realm?' The Buddha said: 'The minds of learners have differences in their vision, depths in their understanding, and variations in their aspirations, therefore the Three Vehicles (Triyāna) are shown. In reality, there are no Three Vehicles; they are merely used as metaphors for guidance. For example, there was a minister of the country, intelligent and wise, highly valued by the king, participating in discussions of national affairs, and fully entrusted by the king without any doubt. This minister had three close friends: first, the crown prince; second, a venerable one; third, an ordinary person. The minister, in handling national affairs, occasionally made some oversights, and some people secretly reported to the king, accusing him of plotting rebellion. The king, upon hearing this, became suspicious and asked his ministers, “What should be his punishment?” The ministers, seizing the opportunity, all wanted to severely punish him: some said to behead him, some said to cut off his hands and feet, some said to cut off his ears and nose, gouge out his eyes, and cut off his tongue. The king, observing that the punishments proposed by the ministers were too severe, said, “That is not so! This person is intelligent and insightful, only occasionally makes small mistakes, it should not be like this. He should be arrested and imprisoned.” The ministers all obeyed the king's order and dared not say anything more. The king told the border officials, “Quickly issue a document, ordering the arrest of this minister and imprison him.” At that time, the ordinary friend, upon hearing this news, felt sorrow and wanted to get him out of prison, but his strength was weak and he could not do it, so he could only send him clothes, bedding, food, and other necessities every day; but he could not prevent him from being interrogated and punished. The venerable one also heard about this matter and felt heartbroken, so he went to the prison and enlightened the prison officials, telling them not to whip him and to let him rest from his suffering, but he could not get him out of prison. The crown prince, upon hearing this matter, was shocked and thought, “This person is my close confidant and has not committed any serious crime, it is the ministers who hate him and slandered him to the king, he should not be treated like this.” So he went to the king and explained the whole story in detail, saying that he had no rebellious intentions and that his sins should be forgiven for my sake. The king, because he loved his son, pardoned the minister, let him out of prison, met with the king, and restored him to his former position.' --------------------------------------------------------------------------------
Chinese
“其国王者谓如来。其太子者智慧度无极、善权方便菩萨，逮得无所从生法忍权慧之宜，乃能得出于三界狱，得成为佛广济众生。尊者亲友谓行净戒，免三恶趣不助三界，可受天上、人间福，不得至道。凡知友者谓布施业，此适能脱饿鬼之界，不免地狱、畜生之厄。所以者何？如其所种各得其类，发无上正真道意，奉于大慈无极大哀，开化一切故，得至佛道。本典大道不达深法，不解进退中止自废，故为缘觉。畏生死难往返周旋，但欲自济，不念苦人故，堕声闻。各随本行而获致之。” 说是经时，给孤独氏居士五百长者，皆发无上正真道意。有数千人远尘离垢，诸法眼生。箜篌乐器不鼓自鸣，飞鸟走兽相和悲声。当是之时，莫不欢喜自归佛者。 居士复问：“初学道者始以何志？” 佛言：“先习五戒，自归于三。何谓五戒？一曰慈心恩仁不杀；二曰清廉节用不盗；三者贞良鲜洁不染；四曰笃信性和不欺；五曰要达志明不乱。何谓三自归？一曰归佛无上正真；二曰归法以自御心；三曰归众，圣众之中所受广大，犹如大海靡所不包。复有四法：一曰道迹；二曰往还；三曰不还；四曰无著。缘觉至佛无上大道，得天、人身皆由之生。次行四等、四恩、四辩、六度无极、大慈大哀，得成大道。前知无 现代汉语译本： ‘他们的国王指的是如来（Tathagata）。他们的太子指的是智慧度无极、善权方便菩萨（Bodhisattva），他们获得了无所从生法忍（anutpattika-dharma-kshanti）的权慧之宜，才能脱离三界（trayo dhatavah）的牢狱，成就佛陀（Buddha）广度众生。尊敬的亲友指的是修行清净戒律（sila），免除三恶趣（tri-apaya）的苦难，不助长三界，可以享受天上、人间的福报，但不能达到至高的道。普通的知友指的是布施（dana）的行为，这仅仅能够脱离饿鬼（preta）的境界，不能免除地狱（naraka）、畜生（tiryak）的灾难。这是为什么呢？因为他们所种下的因各得其果，发起无上正真道意（anuttara-samyak-sambodhi-citta），奉行大慈（maha-maitri）无极大哀（maha-karuna），开化一切众生，才能达到佛道。原本经典的大道不能通达深奥的佛法，不理解进退，中途停止就会自我荒废，所以成为缘觉（pratyekabuddha）。畏惧生死轮回的苦难，往返周旋，只想自我解脱，不怜悯受苦的人，所以堕入声闻（sravaka）的境界。各自随着原本的行为而获得相应的果报。’ 当宣说这部经时，给孤独（Anathapindika）长者和五百位长者，都发起了无上正真道意。有数千人远离尘垢，生起了诸法之眼（dharma-caksu）。箜篌等乐器不敲自鸣，飞鸟走兽发出和谐的悲鸣。当时，没有不欢喜而归依佛陀的。 居士（upasaka）又问：‘初学佛道的人最初应该以什么为志向？’ 佛陀说：‘首先要学习五戒（panca-silani），归依三宝（tri-ratna）。什么是五戒？一是慈心恩仁不杀生；二是清廉节用不偷盗；三是贞良鲜洁不邪淫；四是笃信性和不欺骗；五是要通达志向明了不昏乱。什么是三自归？一是归依佛，无上正真；二是归依法，用来驾驭自己的心；三是归依僧，圣众之中所受的教益广大，犹如大海无所不包。还有四法：一是道迹（srota-apanna）；二是往还（sakrdagamin）；三是不还（anagamin）；四是无著（arhat）。缘觉乃至佛陀的无上大道，以及天、人身的获得，都由此而生。其次要修行四等心（catvari apramanani）、四恩（catvari pratismaranani）、四辩（catasra pratisamvidah）、六度无极（sat paramita）、大慈大哀，才能成就大道。预知没有
English
English version: 'Their king refers to the Tathagata (如来). Their crown prince refers to the Bodhisattva (菩萨) of boundless wisdom, skillful means, and expedient devices, who has attained the suitability of the forbearance of non-origination (anutpattika-dharma-kshanti 无所从生法忍) and the wisdom of power, and is thus able to escape the prison of the three realms (trayo dhatavah 三界), attain Buddhahood (佛陀) and extensively deliver sentient beings. Venerable relatives and friends refer to those who practice pure precepts (sila 净戒), avoid the suffering of the three evil destinies (tri-apaya 三恶趣), do not assist the three realms, and can receive blessings in the heavens and the human realm, but cannot attain the supreme path. Ordinary friends refer to the act of giving (dana 布施), which can only escape the realm of hungry ghosts (preta 饿鬼), but cannot avoid the calamities of hell (naraka 地狱) and animals (tiryak 畜生). Why is this so? Because what they sow yields its own kind. By generating the mind of unsurpassed perfect enlightenment (anuttara-samyak-sambodhi-citta 无上正真道意), dedicating themselves to great loving-kindness (maha-maitri 大慈) and boundless great compassion (maha-karuna 大哀), and enlightening all beings, they can attain the path of Buddhahood. The original great path of the scriptures cannot penetrate the profound Dharma, does not understand advancement and retreat, and stopping halfway will lead to self-abandonment, thus becoming a Pratyekabuddha (缘觉). Fearing the suffering of birth and death, going back and forth, only wanting to save themselves, and not thinking of suffering people, they fall into the realm of Sravakas (声闻). Each obtains their respective results according to their original practices.' When this sutra was being spoken, the householder Anathapindika (给孤独) and five hundred elders all generated the mind of unsurpassed perfect enlightenment. Several thousand people were freed from dust and defilement, and the Dharma-eye (dharma-caksu 诸法眼) arose. The konghou and other musical instruments played themselves without being struck, and the flying birds and running beasts made harmonious sounds of lament. At that time, there was no one who did not rejoice and take refuge in the Buddha. The householder (upasaka 居士) further asked, 'What should be the initial aspiration of those who are beginning to learn the path?' The Buddha said, 'First, one should learn the five precepts (panca-silani 五戒) and take refuge in the Three Jewels (tri-ratna 三宝). What are the five precepts? First, loving-kindness and benevolence, not killing; second, integrity and frugality, not stealing; third, chastity and purity, not engaging in sexual misconduct; fourth, sincere faith and harmony, not deceiving; fifth, to understand one's aspirations clearly and not be confused. What are the Three Refuges? First, taking refuge in the Buddha, the unsurpassed perfect truth; second, taking refuge in the Dharma, to control one's own mind; third, taking refuge in the Sangha, the teachings received within the holy assembly are vast, like the great ocean encompassing everything. There are also the four fruits: first, Stream-enterer (srota-apanna 道迹); second, Once-returner (sakrdagamin 往还); third, Non-returner (anagamin 不还); fourth, Arhat (无著). The path from Pratyekabuddha to the unsurpassed great path of the Buddha, and the attainment of heavenly and human bodies, all arise from this. Next, one should practice the four immeasurables (catvari apramanani 四等心), the four kindnesses (catvari pratismaranani 四恩), the four kinds of eloquence (catasra pratisamvidah 四辩), the six perfections (sat paramita 六度无极), great loving-kindness and great compassion, in order to attain the great path. Foreknowledge of no
Chinese
穷却睹无极，教训十方何智不逮？” 阿难问曰：“此经何名？云何奉行？” 佛言：“名曰‘解俗家业三品之财出家修道无上正真’，其要号曰‘演道俗业’。” 佛说如是。贤者阿难，给孤独居士、五百清信士，莫不欢喜。 佛说演道俗业经 现代汉语译本：‘如果（修行者）已经穷困却能证悟到无限的真理，那么教化十方世界的智慧又有什么不能达到的呢？’ 阿难（Ananda，佛陀的十大弟子之一）问道：‘这部经叫什么名字？我们应该如何奉行？’ 佛陀说：‘这部经名为《解俗家业三品之财出家修道无上正真》，其要旨可称为《演道俗业》。’ 佛陀说完这些话，贤者阿难（Ananda）、给孤独长者（Anathapindika，一位著名的佛教护法）以及五百位清信士，无不欢喜奉行。 《佛说演道俗业经》
English
English version: 'If (a practitioner) is impoverished yet can perceive the limitless truth, what wisdom is unattainable in teaching the ten directions?' Ananda (one of the ten principal disciples of the Buddha) asked: 'What is the name of this sutra? How should we uphold it?' The Buddha said: 'This sutra is named ‘Disentangling Worldly Affairs, the Three Grades of Wealth, Leaving Home to Cultivate the Path to Supreme and True Enlightenment,’ and its essence can be called ‘Expounding the Path of Worldly and Spiritual Affairs.’' After the Buddha spoke these words, the worthy Ananda (one of the ten principal disciples of the Buddha), Anathapindika (a prominent benefactor of the Buddha), and five hundred pure believers were all delighted and practiced accordingly. The Sutra Spoken by the Buddha on Expounding the Path of Worldly and Spiritual Affairs --------------------------------------------------------------------------------