T01n0015_帝釋所問經

大正藏第 01 冊 No. 0015 帝釋所問經

No. 15 [No. 1(14), No. 26(134)]

佛說帝釋所問經

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉　詔譯

如是我聞：

一時，佛在摩伽陀國王舍城東庵羅園，大婆羅門聚落之北，毗提呬山帝釋巖中，與大眾俱。

爾時，帝釋天主聞佛在摩伽陀國毗提呬山帝釋巖中，即告五髻乾闥婆王子言：「汝可知不？我聞佛在摩伽陀國毗提呬山帝釋巖中，我欲與汝共詣佛所親近供養。」是時，五髻乾闥婆王子聞是語已，白帝釋言：「甚善！天主！」作是言已，即持琉璃寶裝箜篌，隨從帝釋。時彼天眾，聞帝釋天主與五髻乾闥婆王子，發心往詣佛所親近供養，亦各發心，樂欲隨從往詣佛所親近供養。

爾時，帝釋天主與五髻乾闥婆王子及彼天眾，從彼天沒，譬如力士屈伸臂頃，即到摩伽陀國毗提呬山側。是時，彼山忽有大光普遍照耀。其山四面所有人民，見彼光已，互相謂言：「此山何故有大火燃，映蔽本相猶如寶山？」

爾時，帝釋天主告五髻乾闥婆王子言：「汝見此山有如是殊妙色不？為佛世尊安止其中，四事清凈。又復此山所有堂殿悉皆寶成，人所居者，盡諸煩惱悉證聖果，乃至大力諸天亦常止此。」又復告言：「是故我等難逢難遇，如先所說親近供養，今正是時。汝五髻乾闥婆王子可以所持之樂，當作供養。何以故？過此已往，實難值遇。」

時，乾闥婆王子聞是語已，白帝釋言：「甚善！甚善！」說是言已即起思念：「諸佛如來具天耳通，無遠無近皆悉能聞。」作此念已，即動所持琉璃寶裝箜篌，于其聲中而出伽陀，于伽陀中說所樂事，彼伽陀曰：

「汝日光賢女，　　當請求父王， 與我為眷屬，　　是知汝賢良。 我所戀慕汝，　　譬如熱惱者， 思念于清涼，　　如渴人思水。 如病者思藥，　　如饑者念食， 如大象被鉤，　　而不能前詣。 又如阿羅漢，　　樂求寂滅法， 今我所求愿，　　其義亦復然。 貪慾增煩惱，　　此無有真實， 不果所愿求，　　受種種苦惱。 我所作福業，　　供養阿羅漢， 所獲得果報，　　當與汝共之。 我求日光女，　　是意甚堅固， 帝釋諸天主，　　當施我所愿。」

爾時，世尊于帝釋巖中，以天耳通遙聞其聲，即以神力遙告五髻乾闥婆王子言：「善哉！善哉！乾闥婆王子，汝善於樂！鼓動弦時，出微妙音如妙歌聲，作歌聲時復如絃音。以何因故久發音樂，于彼弦中而出伽陀？復于伽陀說三種音，謂愛樂音、龍音、阿羅漢音？」

爾時，五髻乾闥婆王子承佛神力，遙聞佛語，即白佛言：「世尊！我念一時有乾闥婆王名凍母啰，其王有女名為日光，我心所樂求為眷屬。我時雖設種種方便亦不果愿，遂于女前動如是樂，於樂弦中而出伽陀，于伽陀中說三種音。世尊！我當動此樂時，彼善法會有諸天眾，互相謂曰：『此五髻乾闥婆王子，不見不聞，我佛世尊十號具足，如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』於是我謂諸天眾言：『汝等諸天善贊佛德。』諸天答言：『五髻乾闥婆王子！我等所有贊佛功德，與汝共之。』五髻乾闥婆王子聞諸天言，忽有省覺，報言：『仁者！我今歸佛世尊

現代漢語譯本： 一時，佛陀在摩伽陀國的王舍城東邊的庵羅園，一個大婆羅門聚落的北面，毗提呬山的帝釋巖中，與眾多弟子在一起。 當時，帝釋天主聽到佛陀在摩伽陀國毗提呬山的帝釋巖中，就告訴五髻乾闥婆王子說：『你知道嗎？我聽說佛陀在摩伽陀國毗提呬山的帝釋巖中，我想和你一起去佛陀那裡親近供養。』當時，五髻乾闥婆王子聽到這話后，對帝釋說：『很好！天主！』說完這話，就拿著裝飾著琉璃寶的箜篌，跟隨帝釋。那時，天上的眾神聽到帝釋天主和五髻乾闥婆王子發心前往佛陀那裡親近供養，也都發心，樂意跟隨前往佛陀那裡親近供養。 當時，帝釋天主和五髻乾闥婆王子以及天上的眾神，從天上消失，就像力士屈伸手臂一樣，瞬間就到了摩伽陀國毗提呬山旁。這時，那座山突然發出巨大的光芒，普遍照耀。山周圍的所有人民，看到那光芒后，互相說道：『這座山為什麼會燃起大火，光芒遮蔽了它本來的樣子，就像一座寶山一樣？』 當時，帝釋天主告訴五髻乾闥婆王子說：『你看到這座山有如此殊勝美妙的顏色嗎？因為佛陀世尊安住在其中，四事清凈。而且這座山所有的殿堂都是用寶物建成的，居住在這裡的人，都消除了煩惱，證得了聖果，甚至連大力諸天也常常住在這裡。』又說：『所以我們很難遇到這樣的機會，就像之前所說的親近供養，現在正是時候。你五髻乾闥婆王子可以用你所持的樂器，作為供養。為什麼呢？過了這個機會，就很難再遇到了。』 當時，乾闥婆王子聽到這話后，對帝釋說：『很好！很好！』說完這話，就起了這樣的念頭：『諸佛如來具有天耳通，無論遠近都能聽到。』有了這個念頭后，就撥動他所持的裝飾著琉璃寶的箜篌，在琴聲中唱出偈頌，在偈頌中表達他所愛慕的事情。那偈頌說： 『你，日光賢女，應當請求你的父王，讓我成為你的眷屬，這樣就知道你是賢良的。我愛慕你，就像被熱惱折磨的人，思念清涼，就像口渴的人思念水。就像病人思念藥物，就像飢餓的人想念食物，就像大象被鉤子鉤住，而不能前進。又像阿羅漢，樂於追求寂滅之法，我現在的願望，也是如此。貪慾會增加煩惱，這是沒有真實的，不能實現所愿，會遭受種種苦惱。我所做的福業，供養阿羅漢，所獲得的果報，應當與你分享。我求娶日光女，這個心意非常堅定，帝釋諸天主，應當滿足我的願望。』 當時，世尊在帝釋巖中，用天耳通遙遠地聽到了他的聲音，就用神力遙遠地告訴五髻乾闥婆王子說：『善哉！善哉！乾闥婆王子，你擅長音樂！撥動琴絃時，發出美妙的聲音，就像美妙的歌聲，唱歌時又像琴聲。因為什麼原因，你長時間地演奏音樂，在琴絃中唱出偈頌？又在偈頌中說出三種聲音，即愛樂之音、龍音、阿羅漢音？』 當時，五髻乾闥婆王子承蒙佛陀的神力，遙遠地聽到佛陀的話，就對佛陀說：『世尊！我記得曾經有一位乾闥婆王名叫凍母啰，他的女兒名叫日光，我心中愛慕她，想娶她為眷屬。我當時雖然想盡各種辦法，也沒有實現願望，於是就在她面前演奏這樣的音樂，在琴絃中唱出偈頌，在偈頌中說出三種聲音。世尊！我當演奏這音樂時，那善法會中有諸天眾，互相說道：『這位五髻乾闥婆王子，沒有見到也沒有聽到，我們佛陀世尊十號具足，如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』於是我對諸天眾說：『你們諸天善於讚美佛陀的功德。』諸天回答說：『五髻乾闥婆王子！我們所有讚美佛陀的功德，都與你分享。』五髻乾闥婆王子聽到諸天的話，忽然有所省悟，回答說：『各位！我現在歸依佛陀世尊』

English version: Thus have I heard: At one time, the Buddha was in the Amra Garden east of Rajagriha, the capital of Magadha, north of a large Brahmin settlement, in the Indra Rock of Mount Vidhi, together with a large assembly. At that time, Indra, the lord of the gods, heard that the Buddha was in the Indra Rock of Mount Vidhi in Magadha. He then said to the Gandharva prince, Five Crests: 'Do you know? I have heard that the Buddha is in the Indra Rock of Mount Vidhi in Magadha. I wish to go with you to the Buddha to draw near and make offerings.' At that time, the Gandharva prince, Five Crests, having heard these words, said to Indra: 'Excellent! Lord of the Gods!' Having said this, he took his lute adorned with lapis lazuli and followed Indra. At that time, the heavenly beings, having heard that Indra, the lord of the gods, and the Gandharva prince, Five Crests, had resolved to go to the Buddha to draw near and make offerings, also resolved to go with them to the Buddha to draw near and make offerings. At that time, Indra, the lord of the gods, and the Gandharva prince, Five Crests, and the heavenly beings, vanished from the heavens and, in the time it takes a strong man to flex his arm, arrived at the side of Mount Vidhi in Magadha. At that time, a great light suddenly shone forth from the mountain, illuminating everywhere. The people all around the mountain, having seen that light, said to each other: 'Why is this mountain burning with such a great fire, obscuring its original appearance, like a mountain of jewels?' At that time, Indra, the lord of the gods, said to the Gandharva prince, Five Crests: 'Do you see how extraordinary and beautiful this mountain is? It is because the World Honored Buddha is dwelling within it, with the four purities. Moreover, all the halls and palaces on this mountain are made of jewels. Those who dwell here have all eliminated their afflictions and attained the holy fruit, and even the powerful gods often reside here.' He further said: 'Therefore, it is difficult for us to encounter such an opportunity. As we said before, to draw near and make offerings, now is the right time. You, Gandharva prince, Five Crests, can use the music you carry as an offering. Why? Because after this, it will be very difficult to encounter such an opportunity.' At that time, the Gandharva prince, having heard these words, said to Indra: 'Excellent! Excellent!' Having said this, he thought: 'The Buddhas, the Tathagatas, possess the divine ear, and can hear everything, whether near or far.' Having had this thought, he then played his lute adorned with lapis lazuli, and from the sound of the lute, he produced a gatha, in which he expressed his desires. The gatha said: 'You, virtuous daughter of the sun, should ask your father to let me be your companion, so that it will be known that you are virtuous. I am in love with you, like one tormented by heat, longing for coolness, like a thirsty person longing for water. Like a sick person longing for medicine, like a hungry person longing for food, like an elephant being hooked, unable to go forward. Also like an Arhat, who delights in seeking the Dharma of Nirvana, my present desire is also like that. Greed increases afflictions, this is not real, and if one's desires are not fulfilled, one will suffer all kinds of pain. The meritorious deeds I have done, offering to the Arhats, the resulting rewards, I shall share with you. My desire to marry the daughter of the sun is very firm. Indra, the lord of the gods, should grant my wish.' At that time, the World Honored One, in the Indra Rock, using his divine ear, heard his voice from afar, and using his divine power, said to the Gandharva prince, Five Crests, from afar: 'Excellent! Excellent! Gandharva prince, you are skilled in music! When you pluck the strings, you produce wonderful sounds like beautiful songs, and when you sing, it is like the sound of the strings. For what reason have you played music for so long, and from the strings produced a gatha? And in the gatha, you spoke of three kinds of sounds, namely the sound of love, the sound of dragons, and the sound of Arhats?' At that time, the Gandharva prince, Five Crests, receiving the Buddha's divine power, heard the Buddha's words from afar, and said to the Buddha: 'World Honored One! I remember that there was once a Gandharva king named Dondura, whose daughter was named Sunlight. I loved her in my heart and wanted to marry her. Although I tried all kinds of ways, I could not fulfill my wish. So I played this music in front of her, and from the strings, I produced a gatha, in which I spoke of three kinds of sounds. World Honored One! When I played this music, in that assembly of good Dharma, there were heavenly beings who said to each other: 'This Gandharva prince, Five Crests, has not seen or heard that our World Honored Buddha has the ten titles, Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan.' Then I said to the heavenly beings: 'You heavenly beings are good at praising the Buddha's virtues.' The heavenly beings replied: 'Gandharva prince, Five Crests! All the merits we have in praising the Buddha, we share with you.' The Gandharva prince, Five Crests, having heard the words of the heavenly beings, suddenly had an awakening, and replied: 'Gentlemen! I now take refuge in the World Honored Buddha.'

。』我以此事故，向于佛動如是樂。」

爾時，帝釋天主作如是念：「今此五髻乾闥婆王子根緣成熟，未至佛前，已伸供養。」作是念已，告五髻乾闥婆王子言：「汝持我語，往詣佛所，頭面禮足，如我詞曰：『天主帝釋，稽首雙足，問訊世尊，少病少惱、起居輕利、氣力安不？進止無惱不？我今與彼忉利天眾，欲來詣佛親近供養。當聽佛旨。』」

是時，五髻乾闥婆王子聞此語已，白帝釋言：「甚善！天主！」作是語已，往詣佛所，頭面禮足住立一面而白佛言：「世尊！帝釋天主與忉利天眾，遣我來此禮佛雙足，問訊世尊，少病少惱、起居輕利、氣力安不？進止無惱不？我等今日欲詣佛所親近供養，故遣我來聽於佛旨。」

佛即答言：「汝可回還告語帝釋及彼天眾，今正是時。」五髻乾闥婆王子承佛聖旨，還帝釋處傳世尊言，今正是時。

爾時帝釋及忉利天眾便詣佛所，到佛所已，禮佛雙足住立一面。是時，天主即起是念：「此帝釋巖，其相迫窄，天眾無數如何坐耶？」佛知其意，即以神力令巖寬廣，容諸天眾各不相礙。帝釋天主及彼天眾，各各禮佛次第而坐。眾坐已定，帝釋天主合掌白言：「世尊！我于長夜樂欲見佛、樂聞正法。世尊！我念一時佛在舍衛國祇樹給孤獨園入火界三昧。是時，我在毗沙門宮，見彼宮中有一夫人，名曰妙臂，見佛入是火界三昧，合掌恭敬專心念佛。我見世尊未出三昧，告妙臂言：『待佛世尊出於三昧，傳我至誠問訊于佛，少病少惱、起居輕利、氣力安不？進止無惱不？』又復告言：『待佛出定，傳我至誠，勿使忘失。』世尊！是事實不？」

佛言：「帝釋！此事實爾。而彼夫人曾代于汝致敬問訊。」佛又告言：「天主！我在三昧亦聞汝語，其後非久，即出三昧。」

爾時，帝釋白言：「世尊！我昔曾聞，有佛、如來、正等正覺，出現於世作大利益，以大方便隨類引導，或隱人相、或現天身。我今自知，佛出世間作大利益，以善方便隨類引導，或隱或顯。世尊！所有聲聞，從佛出家修持梵行，命終之後生忉利天，而彼天人樂三種事，謂壽命、色相及與名稱。世尊！昔有釋女，名曰密行，從佛出家持于梵行，常厭女身求男子相，命終之後生忉利天，為我作子，名曰密行，具大威力是大丈夫。世尊！復有三苾芻修聲聞行，而未能斷貪慾之心，命終之後生於天界，作尾那乾闥婆子，常來為彼密行天子作承事者。時，彼密行天向尾那乾闥婆子，說伽陀曰：

「『我昔為女人，　　具智名密行， 厭女求男相，　　常供佛法僧。 時見汝三子，　　而修聲聞行， 今生於下族，　　為我作承事。 汝等今當知，　　我為汝說實， 汝昔為人時，　　四事咸豐足。 不依佛禁戒，　　今可懷慚恥， 了心即正法，　　唯智者能了。 我昔汝同行，　　近佛聞正法， 起信持佛戒，　　及供養聖眾。 我因行正行，　　得為帝釋子， 具天大威力，　　自知名密行， 止殊勝宮殿，　　轉女成男相。 汝乾闥婆子，　　從佛持梵行， 聞佛最上法，　　卻為承事者。 我于天界中，　　未見事今見， 修持聲聞行，　　而生於下族。 汝乾闥婆子，　　受我密行化， 汝等所受生，　　非彼諸佛子。』 乾闥婆子言：　　『天所說誠實

『我因為這個事故，向佛獻上這樣的喜悅。』 當時，帝釋天主心中想：『現在這個五髻乾闥婆王子根基成熟，還沒到佛前，就已經表達了供養。』 這樣想著，就告訴五髻乾闥婆王子說：『你拿著我的話，去到佛那裡，頭面禮足，像我這樣說：『天主帝釋，稽首佛的雙足，問候世尊，少病少惱、起居輕便、氣力安好嗎？行動沒有煩惱嗎？我現在和忉利天的眾天人，想要去佛那裡親近供養。請聽從佛的旨意。』 當時，五髻乾闥婆王子聽了這話，對帝釋說：『很好！天主！』說完這話，就去到佛那裡，頭面禮足，站在一邊對佛說：『世尊！帝釋天主和忉利天的眾天人，派我來這裡禮拜佛的雙足，問候世尊，少病少惱、起居輕便、氣力安好嗎？行動沒有煩惱嗎？我們今天想要去佛那裡親近供養，所以派我來聽從佛的旨意。』 佛就回答說：『你可以回去告訴帝釋和那些天人，現在正是時候。』五髻乾闥婆王子領受了佛的聖旨，回到帝釋那裡傳達世尊的話，說現在正是時候。 當時，帝釋和忉利天的眾天人就去到佛那裡，到了佛那裡后，禮拜佛的雙足，站在一邊。當時，天主心中就想：『這個帝釋巖，它的空間狹窄，天人無數，怎麼坐得下呢？』佛知道他的想法，就用神力讓巖石變得寬廣，容納所有的天人，彼此不相妨礙。帝釋天主和那些天人，各自禮拜佛，然後依次坐下。大家坐定后，帝釋天主合掌說道：『世尊！我長久以來都渴望見到佛，渴望聽聞正法。世尊！我記得有一次佛在舍衛國祇樹給孤獨園入火界三昧。當時，我在毗沙門宮，看到宮中有一位夫人，名叫妙臂，她看到佛入火界三昧，合掌恭敬，專心念佛。我看到世尊還沒出三昧，就告訴妙臂說：『等佛世尊出三昧后，傳達我至誠的問候給佛，問他少病少惱、起居輕便、氣力安好嗎？行動沒有煩惱嗎？』又告訴她說：『等佛出定后，傳達我至誠的問候，不要忘記。』世尊！這是事實嗎？』 佛說：『帝釋！這是事實。那位夫人曾經代替你向我致敬問候。』佛又說：『天主！我在三昧中也聽到了你的話，之後不久，就出了三昧。』 當時，帝釋說道：『世尊！我以前曾聽說，有佛、如來、正等正覺，出現在世間，作大利益，用大方便隨順眾生引導，有時隱藏人相，有時顯現天身。我現在自己知道，佛出現在世間，作大利益，用善巧方便隨順眾生引導，有時隱藏，有時顯現。世尊！所有聲聞，從佛出家修行梵行，命終之後生到忉利天，那些天人喜歡三種事情，就是壽命、容貌和名聲。世尊！以前有一位釋迦族的女子，名叫密行，從佛出家持守梵行，常常厭惡女身，求得男子相，命終之後生到忉利天，成為我的兒子，名叫密行，具有大威力，是個大丈夫。世尊！又有三位比丘修行聲聞行，但未能斷除貪慾之心，命終之後生到天界，成為尾那乾闥婆的兒子，常常來為那位密行天子做侍奉的人。當時，那位密行天子對尾那乾闥婆的兒子們，說了偈語：』 『我以前是女人，具有智慧名叫密行，厭惡女身求男子相，常常供養佛法僧。當時看到你們三個人，修行聲聞行，現在卻生在下賤的族類，為我做侍奉的人。你們現在應當知道，我為你們說實話，你們以前做人的時候，四事都豐足。不遵守佛的禁戒，現在應該感到慚愧，瞭解心就是正法，只有智者才能瞭解。我以前和你們同行，親近佛聽聞正法，生起信心持守佛的戒律，以及供養聖眾。我因為修行正行，得以成為帝釋的兒子，具有天界的大威力，自己知道名字叫密行，住在殊勝的宮殿，轉女身成男相。你們乾闥婆的兒子，從佛持守梵行，聽聞佛最上的法，卻成為侍奉的人。我在天界中，沒見過的事情現在見到了，修行聲聞行，卻生在下賤的族類。你們乾闥婆的兒子，接受我密行的教化，你們所受的果報，不是那些佛的弟子。』 乾闥婆的兒子說：『天所說的是真實的』

'Because of this event, I offer such joy to the Buddha.' At that time, the Lord Śakra, ruler of the gods, thought: 'Now this five-crested Gandharva prince has matured in his roots and conditions. He has already made offerings even before reaching the Buddha.' Having thought this, he said to the five-crested Gandharva prince: 'Take my words and go to the Buddha. Bow your head to his feet and say as I do: 'Lord Śakra, the ruler of the gods, bows to the Buddha's feet, inquires after the World-Honored One's health, whether he is free from illness and affliction, whether his movements are light and easy, and whether his strength is good. Is he free from trouble in his movements? Now, I and the gods of the Trāyastriṃśa heaven wish to go to the Buddha to draw near and make offerings. Please listen to the Buddha's will.' At that time, the five-crested Gandharva prince, having heard these words, said to Śakra: 'Very good, Lord!' Having said this, he went to the Buddha, bowed his head to his feet, stood to one side, and said to the Buddha: 'World-Honored One! Lord Śakra and the gods of the Trāyastriṃśa heaven have sent me here to bow to the Buddha's feet, to inquire after the World-Honored One's health, whether he is free from illness and affliction, whether his movements are light and easy, and whether his strength is good. Is he free from trouble in his movements? Today, we wish to go to the Buddha to draw near and make offerings, so they have sent me to hear the Buddha's will.' The Buddha then replied: 'You may return and tell Śakra and those gods that now is the right time.' The five-crested Gandharva prince received the Buddha's holy command, returned to Śakra, and conveyed the World-Honored One's words, saying that now was the right time. At that time, Śakra and the gods of the Trāyastriṃśa heaven went to the Buddha. Having arrived at the Buddha's place, they bowed to the Buddha's feet and stood to one side. At that time, the Lord of the gods thought: 'This Śakra Rock is narrow, and there are countless gods. How can they all sit?' The Buddha, knowing his thoughts, used his divine power to make the rock wide, accommodating all the gods without obstructing each other. Lord Śakra and those gods each bowed to the Buddha and sat down in order. Once everyone was seated, Lord Śakra joined his palms and said: 'World-Honored One! For a long time, I have desired to see the Buddha and to hear the true Dharma. World-Honored One! I remember once when the Buddha was in the Jeta Grove of Anāthapiṇḍada in Śrāvastī, entering the fire element samādhi. At that time, I was in the palace of Vaiśravaṇa, and I saw a lady in the palace named Subāhu. Seeing the Buddha enter the fire element samādhi, she joined her palms in reverence and focused her mind on the Buddha. Seeing that the World-Honored One had not yet emerged from samādhi, I told Subāhu: 'When the World-Honored One emerges from samādhi, convey my sincere greetings to the Buddha, asking if he is free from illness and affliction, if his movements are light and easy, and if his strength is good. Is he free from trouble in his movements?' I also told her: 'When the Buddha emerges from meditation, convey my sincere greetings, do not forget.' World-Honored One! Is this true?' The Buddha said: 'Śakra! This is true. That lady once conveyed your respects and greetings on your behalf.' The Buddha also said: 'Lord of the gods! While I was in samādhi, I also heard your words. Not long after, I emerged from samādhi.' At that time, Śakra said: 'World-Honored One! I have heard before that there are Buddhas, Tathāgatas, and Samyaksaṃbuddhas who appear in the world, bringing great benefit, using great skillful means to guide beings according to their kind, sometimes concealing their human form, sometimes manifesting as a god. Now I know for myself that the Buddha appears in the world, bringing great benefit, using skillful means to guide beings according to their kind, sometimes concealing, sometimes manifesting. World-Honored One! All the Śrāvakas who leave home from the Buddha and practice the pure life, after their death, are born in the Trāyastriṃśa heaven. Those gods enjoy three things: longevity, appearance, and fame. World-Honored One! In the past, there was a Śākya woman named Guhyacāriṇī, who left home from the Buddha and maintained the pure life. She always disliked her female body and sought a male form. After her death, she was born in the Trāyastriṃśa heaven and became my son, named Guhyacāriṇī. He has great power and is a great man. World-Honored One! There were also three Bhikṣus who practiced the Śrāvaka path but were unable to cut off their desire. After their death, they were born in the heavens and became the sons of Vīṇāgandharva, always coming to serve that son of the gods, Guhyacāriṇī. At that time, that son of the gods, Guhyacāriṇī, spoke these verses to the sons of Vīṇāgandharva:' 'I was once a woman, with wisdom named Guhyacāriṇī, disliking my female body, seeking a male form, always making offerings to the Buddha, Dharma, and Sangha. At that time, I saw you three, practicing the Śrāvaka path, but now you are born in a lower class, serving me. You should know now, I tell you the truth, when you were human, you had all four things in abundance. Not following the Buddha's precepts, you should now feel ashamed. Understanding the mind is the true Dharma, only the wise can understand. I used to walk with you, near the Buddha, hearing the true Dharma, arising faith, keeping the Buddha's precepts, and making offerings to the holy assembly. Because I practiced the right practice, I became the son of Śakra, possessing great heavenly power, knowing my name is Guhyacāriṇī, living in a magnificent palace, transforming from a female to a male form. You sons of Gandharva, from the Buddha, maintained the pure life, hearing the Buddha's supreme Dharma, yet you became servants. In the heavens, I have never seen such a thing, but now I see it, practicing the Śrāvaka path, yet being born in a lower class. You sons of Gandharva, receive my, Guhyacāriṇī's, teaching. The results you receive are not those of the Buddha's disciples.' The sons of Gandharva said: 'What the god says is true.'

。 我等因貪慾，　　墮乾闥婆趣， 我今起精進，　　唯唸佛正法， 知貪慾生過，　　斷彼貪慾心。 貪為煩惱縛，　　其力勝魔軍， 棄佛真實法，　　故不生勝天。 帝釋與梵王，　　坐于善法會， 觀諸天勝行，　　經游天界者。 見我生下族，　　經游于天界， 我由行不正，　　而不獲勝果。』 爾時密行天，　　白父帝釋言： 『父王今當知，　　我佛最上尊， 出現於世間，　　善降諸魔軍， 名釋迦牟尼。　　此三乾闥婆， 是彼佛之子，　　忘失於正念， 墮乾闥婆趣。　　而於彼三中， 唯一不正知，　　餘二歸正道， 常向佛菩提，　　而行於正法， 所見諸聲聞，　　無有能及者。 彼遠離所欲，　　能斷于煩惱， 唯唸佛世尊，　　不復生余想。 所有未了法，　　彼二悉正知， 當得勝果報，　　而生於梵天。』

「世尊！我于爾時聞密行天子說是偈已，我於此事有所未決，故來佛所，欲伸請問。愿佛垂愍，為我宣說。」

爾時，世尊而作是念：「帝釋天主于長夜中無懈、無廢、無塵、無垢，如有所問，是真不知非作魔事，彼有所問當為宣說。」作是念已即說伽陀，告帝釋曰：

「帝釋今當知，　　汝心中所樂， 欲有所問義，　　當問我為說。」

爾時，帝釋天主即說伽陀，白世尊曰：

「今蒙佛聽許，　　如我意所樂， 我今當啟請，　　愿佛為宣說。」

帝釋天主說伽陀已，白佛言：「世尊！所有天人、阿修羅、乾闥婆及諸異生等，以何為煩惱？」

佛言：「以憎愛為煩惱。帝釋天主！所有天人、阿修羅、乾闥婆乃至諸異生等，而作是念：『嗚呼！我自於他先無侵害，亦不怨枉、不鬥、不諍、無訴、無訟，又不相持，云何於我返作是事？』天主！如是之事由憎愛起，憎愛起故煩惱遂生。」

帝釋白言：「世尊！如是，如是，如佛所說，我今從佛了知此義，憎愛為煩惱。斷于疑惑，滿所樂心。」

爾時，帝釋天主得聞佛說歡喜信受，復白佛言：「世尊！此憎愛煩惱，何因何集？何生何緣？何因得有？何因得無？」

佛言：「天主！此憎愛煩惱，怨親為因，怨親而集，從怨親生，怨親為緣，由怨親故，有憎愛煩惱，若無怨親，憎愛即無。」

帝釋白佛言：「如是，如是，如佛所說。我今從佛了知此義，憎愛煩惱怨親為因，若無怨親即無憎愛。」又復白言：「世尊！怨親因何有？從何集？由何生？依何緣？何因得有？何因得無？」

佛告帝釋：「所欲為因，從所欲集，由所欲生，依所欲緣，因其所欲故有怨親，若無所欲怨親即無。」

帝釋白佛言：「世尊！如是，如是，如佛所說，而彼怨親因所欲有。」又復白言：「世尊！而此所欲，何因而有？從何而集？由何而生？依於何緣？何因得有？何因得無？」

佛言：「帝釋！所欲因疑惑有，從疑惑集，由疑惑生，依疑惑緣，因疑惑故而有所欲，若無疑惑即無所欲。」

帝釋白言：「世尊！如是，如是，如佛所說，所欲因疑惑有

現代漢語譯本：我們因為貪慾，墮落到了乾闥婆的境界。我現在要奮發精進，一心念佛的正法，知道貪慾會產生過錯，斷除那貪慾之心。貪慾是煩惱的束縛，它的力量勝過魔軍。因為捨棄了佛的真實教法，所以不能生到殊勝的天界。帝釋天和梵天王，坐在善法集會中，觀察諸天殊勝的行為，以及那些在天界遊歷的人。他們看到我出生在下賤的族類，卻能在天界遊歷，是因為我行為不正，所以沒有獲得殊勝的果報。』 當時，密行天對他的父親帝釋天說：『父王您應當知道，我們的佛是最尊貴的，他出現在世間，善於降伏各種魔軍，他的名字叫釋迦牟尼。這三個乾闥婆，是那位佛的弟子，因為忘記了正念，所以墮落到乾闥婆的境界。而在這三個人中，只有一個沒有正確的認知，其餘兩個已經迴歸正道，常常向往佛的菩提，修行正法，他們所見到的聲聞弟子，沒有誰能比得上他們。他們遠離了慾望，能夠斷除煩惱，一心念著佛世尊，不再產生其他的想法。所有沒有了解的佛法，他們兩個都正確地瞭解了，將來會得到殊勝的果報，而生到梵天。』 『世尊！我當時聽了密行天子說的這些偈語后，對於這件事還有些不明白的地方，所以來到佛這裡，想要請教。希望佛能慈悲，為我宣說。』 當時，世尊這樣想：『帝釋天主在漫長的夜晚中沒有懈怠、沒有荒廢、沒有塵垢、沒有污穢，如果他有所疑問，那是真的不明白，而不是在作魔事，他有所疑問應當為他宣說。』這樣想后，就說了偈語，告訴帝釋說：『帝釋，你應當知道，你心中所想的，想要問的道理，可以問我，我為你解答。』 當時，帝釋天主就說了偈語，對世尊說：『現在蒙佛允許，如我心中所想，我現在要啟請，希望佛為我宣說。』 帝釋天主說了偈語后，對佛說：『世尊！所有天人、阿修羅、乾闥婆以及各種不同的眾生，以什麼為煩惱？』 佛說：『以憎恨和愛慾為煩惱。帝釋天主！所有天人、阿修羅、乾闥婆乃至各種不同的眾生，都會這樣想：『唉！我從來沒有侵害過別人，也沒有冤枉過別人、不爭鬥、不吵鬧、沒有訴訟、沒有爭執，也沒有互相攻擊，為什麼他們反而這樣對我？』天主！這樣的事情是由憎恨和愛慾引起的，憎恨和愛慾產生，煩惱就隨之產生。』 帝釋說：『世尊！是的，是的，正如佛所說，我現在從佛這裡明白了這個道理，憎恨和愛慾是煩惱的根源。斷除了疑惑，滿足了心中的願望。』 當時，帝釋天主聽了佛的說法，歡喜信受，又對佛說：『世尊！這憎恨和愛慾的煩惱，是什麼原因產生的？從哪裡聚集？從哪裡生起？依靠什麼緣？什麼原因導致它存在？什麼原因導致它消失？』 佛說：『天主！這憎恨和愛慾的煩惱，以怨恨和親愛為原因，從怨恨和親愛聚集，從怨恨和親愛產生，以怨恨和親愛為緣，因為怨恨和親愛，所以有憎恨和愛慾的煩惱，如果沒有怨恨和親愛，憎恨和愛慾就沒有了。』 帝釋對佛說：『是的，是的，正如佛所說。我現在從佛這裡明白了這個道理，憎恨和愛慾的煩惱以怨恨和親愛為原因，如果沒有怨恨和親愛，就沒有憎恨和愛慾。』又說：『世尊！怨恨和親愛因什麼而有？從哪裡聚集？由哪裡產生？依靠什麼緣？什麼原因導致它存在？什麼原因導致它消失？』 佛告訴帝釋：『慾望是原因，從慾望聚集，由慾望產生，依靠慾望的緣，因為慾望所以有怨恨和親愛，如果沒有慾望，怨恨和親愛就沒有了。』 帝釋對佛說：『世尊！是的，是的，正如佛所說，怨恨和親愛是因為慾望而產生的。』又說：『世尊！而這慾望，是什麼原因產生的？從哪裡聚集？由哪裡產生？依靠什麼緣？什麼原因導致它存在？什麼原因導致它消失？』 佛說：『帝釋！慾望是因為疑惑而產生的，從疑惑聚集，由疑惑產生，依靠疑惑的緣，因為疑惑所以有慾望，如果沒有疑惑，就沒有慾望。』 帝釋說：『世尊！是的，是的，正如佛所說，慾望是因為疑惑而產生的。

English version: We, due to greed, fell into the realm of the Gandharvas. Now I will rouse my diligence, focusing solely on the Buddha's true Dharma, knowing that greed gives rise to faults, and I will sever that greedy heart. Greed is the bondage of afflictions, its power surpassing that of the demon armies. Because we abandoned the Buddha's true Dharma, we could not be born in the superior heavens. Indra and Brahma, seated in the assembly of good Dharma, observed the superior conduct of the gods, and those who traveled through the heavenly realms. They saw that I was born in a lowly caste, yet I could travel in the heavens, because my conduct was not upright, I did not attain superior results.』 At that time, the celestial being of secret conduct said to his father, Indra: 『Father King, you should know that our Buddha is the most honored, he has appeared in the world, and is skilled at subduing all demon armies, his name is Shakyamuni. These three Gandharvas are disciples of that Buddha, because they forgot right mindfulness, they fell into the realm of the Gandharvas. And among these three, only one does not have correct understanding, the other two have returned to the right path, they constantly aspire to the Buddha's Bodhi, and practice the true Dharma, among the disciples of the Shravakas they have seen, none can compare to them. They have distanced themselves from desires, they are able to sever afflictions, they focus solely on the World Honored Buddha, and no longer give rise to other thoughts. All the Dharma they have not yet understood, these two have correctly understood, they will attain superior results, and be born in the Brahma heavens.』 『World Honored One! At that time, after hearing the verses spoken by the celestial being of secret conduct, I still had some doubts about this matter, so I came to the Buddha, wanting to ask for clarification. I hope the Buddha will be compassionate and explain it to me.』 At that time, the World Honored One thought: 『Indra, the lord of the heavens, has been diligent, without waste, without defilement, and without impurity throughout the long night. If he has questions, it is because he truly does not understand, not because he is engaging in demonic acts. If he has questions, I should explain it to him.』 Having thought this, he spoke a verse, and said to Indra: 『Indra, you should know, whatever is in your heart, whatever you wish to ask about, you may ask me, and I will explain it to you.』 At that time, Indra, the lord of the heavens, spoke a verse, and said to the World Honored One: 『Now, having received the Buddha's permission, as I wish in my heart, I now make my request, I hope the Buddha will explain it to me.』 After Indra, the lord of the heavens, spoke the verse, he said to the Buddha: 『World Honored One! All gods, humans, Asuras, Gandharvas, and all other beings, what is the cause of their afflictions?』 The Buddha said: 『Afflictions arise from hatred and desire. Indra, lord of the heavens! All gods, humans, Asuras, Gandharvas, and all other beings, think like this: 『Alas! I have never harmed others, nor have I wronged them, nor have I fought, nor have I argued, nor have I sued, nor have I contended, nor have I attacked them, why do they do this to me?』 Lord of the heavens! Such things arise from hatred and desire, when hatred and desire arise, afflictions follow.』 Indra said: 『World Honored One! Yes, yes, as the Buddha has said, I now understand this principle from the Buddha, hatred and desire are the root of afflictions. I have resolved my doubts, and my heart is satisfied.』 At that time, Indra, the lord of the heavens, having heard the Buddha's teachings, joyfully accepted them, and again said to the Buddha: 『World Honored One! These afflictions of hatred and desire, what is their cause? Where do they gather? Where do they arise from? What is their condition? What causes them to exist? What causes them to cease?』 The Buddha said: 『Lord of the heavens! These afflictions of hatred and desire, their cause is enmity and affection, they gather from enmity and affection, they arise from enmity and affection, their condition is enmity and affection, because of enmity and affection, there are afflictions of hatred and desire, if there is no enmity and affection, there will be no hatred and desire.』 Indra said to the Buddha: 『Yes, yes, as the Buddha has said. I now understand this principle from the Buddha, the afflictions of hatred and desire are caused by enmity and affection, if there is no enmity and affection, there will be no hatred and desire.』 He also said: 『World Honored One! What causes enmity and affection? Where do they gather? Where do they arise from? What is their condition? What causes them to exist? What causes them to cease?』 The Buddha told Indra: 『Desire is the cause, they gather from desire, they arise from desire, their condition is desire, because of desire there is enmity and affection, if there is no desire, there will be no enmity and affection.』 Indra said to the Buddha: 『World Honored One! Yes, yes, as the Buddha has said, enmity and affection arise from desire.』 He also said: 『World Honored One! And this desire, what is its cause? Where does it gather? Where does it arise from? What is its condition? What causes it to exist? What causes it to cease?』 The Buddha said: 『Indra! Desire arises from doubt, it gathers from doubt, it arises from doubt, its condition is doubt, because of doubt there is desire, if there is no doubt, there will be no desire.』 Indra said: 『World Honored One! Yes, yes, as the Buddha has said, desire arises from doubt.』

。」又復白言：「世尊！疑惑何因？何集？何生？何緣？而此疑惑，何因得有？何因得無？」

佛告帝釋：「以虛妄為因，從虛妄而集，由虛妄生，依虛妄緣，以虛妄故即有疑惑，由疑惑故致有所欲，因其所欲故有怨親，由彼怨親遂有憎愛，以憎愛故，乃有刀劍相持訴訟斗諍，情生諂曲，語不真實，起如是等種種罪業不善之法，由此得一大苦蘊集。天主！若無虛妄即無疑惑，若無疑惑即無所欲，所欲既無怨親何有？怨親不立憎愛自除，憎愛無故，刀劍相持訴訟斗諍，諂曲之情不實之語，如是等種種罪業不善之法，皆悉得滅，如是則一大苦蘊滅。」

帝釋白佛言：「如是，如是，如佛所說，因疑惑故則有虛妄。」復白佛言：「世尊！虛妄之法以何法滅？乃至苾芻當云何行？」

佛告天主：「滅虛妄者，謂八正道。八正道者，正見、正思惟、正語、正業、正命、正精進、正念、正定，由是八法虛妄得滅。若諸苾芻行是法者，是即名為滅虛妄行。」

帝釋白佛言：「如是，如是。世尊！滅虛妄者是八正道。」帝釋復白佛言：「世尊！所滅虛妄法，若苾芻行者，當於別解脫法中有幾種法？」

佛言：「天主！虛妄法者，于別解脫法中，有六種法。何等為六？所謂眼觀色、耳聽聲、鼻嗅香、舌了味、身覺觸、意分別法。天主！眼觀於色有二種義，謂可觀、不可觀。不可觀者，謂於一切染法境界而不可觀；可觀者，謂於一切善法境界而可觀察。如是眼觀色境，乃至意分別法，亦復如是。」

「世尊！我今從佛了知此義，不可觀者，所有眼境不善之法，若其觀者，是即增長染法、損減善法。其可觀者，所有眼境一切善法，若其觀者，即是增長善法、損減染法。乃至意分別法亦復如是。世尊！我今從佛聞是法已，滿所愿樂，斷于疑惑。」又復白言：「世尊！若復苾芻欲滅虛妄者，當斷幾法？當行幾法？」

佛言：「天主！若有苾芻，欲滅虛妄法者，當斷三法、當行三法：一疑惑、二悕望、三無義語。此三種法，亦有可行、有不可行。不可行者，謂於此三種不善之法，當斷不行，若復行者，增不善法、損於善法；可行者，謂於此三種不善之法勤行除斷，即得不善損減、善法增長。」

帝釋白言：「世尊！如是，如是，我今從佛了知此義。疑惑、悕望、無義語等三種之法，若復行者，損諸善法、增長不善。若復苾芻，於此三法勤行除斷，即得不善損減、善法增長。」又復白言：「世尊！若有苾芻，行滅虛妄法者，有幾種身？」

佛言：「天主！若有苾芻，行滅虛妄法有三種身。三種身者，謂適悅身、苦惱身、捨身。適悅身者，有其二義，謂可行、不可行。可行者，謂諸善法；不可行者，謂諸不善法。苦惱身、捨身亦復如是。」

帝釋白佛言：「世尊！如是，如是。我今從佛了知此義，若彼苾芻行滅虛妄法者，于適悅身、苦惱身、捨身，於此三身諸善法等可行，諸不善法等皆不可行。」

爾時，帝釋復白言：「世尊！所有一切眾生，樂欲、憶念、色相皆悉同不？」

佛言：「不也。天主，一切眾生，非同一欲、非同一念、非一色相。天主！一切眾生雖然各各居其界趣，亦各不知界趣差別，彼由不知界趣差別，是故行於黑闇之道，返執癡法以為真實

帝釋又問：『世尊！疑惑的根源是什麼？它如何產生？它如何形成？它又因何而存在？又因何而消失？』 佛陀告訴帝釋：『疑惑以虛妄為根源，從虛妄中產生，由虛妄而生，依賴虛妄而形成。因為虛妄，所以產生疑惑；因為疑惑，所以產生慾望；因為慾望，所以產生怨恨和親近；因為怨恨和親近，所以產生憎恨和愛戀；因為憎恨和愛戀，所以有刀劍相向、訴訟爭鬥，心中產生諂媚虛偽，言語不真實，從而產生種種罪業和不善的行為，由此積累巨大的痛苦。天主！如果沒有虛妄，就沒有疑惑；沒有疑惑，就沒有慾望；沒有慾望，哪裡會有怨恨和親近？怨恨和親近不存在，憎恨和愛戀自然消除；憎恨和愛戀消除，刀劍相向、訴訟爭鬥、諂媚虛偽、不實之語等種種罪業和不善的行為，都會消滅，這樣，巨大的痛苦就會滅除。』 帝釋對佛說：『是的，是的，正如佛所說，因為疑惑所以有虛妄。』又對佛說：『世尊！虛妄之法用什麼方法可以滅除？乃至比丘應當如何修行？』 佛陀告訴天主：『滅除虛妄的方法，就是八正道。八正道是：正見、正思惟、正語、正業、正命、正精進、正念、正定。通過這八種方法，虛妄可以被滅除。如果比丘修行這些方法，就叫做滅除虛妄的修行。』 帝釋對佛說：『是的，是的。世尊！滅除虛妄的方法就是八正道。』帝釋又對佛說：『世尊！所要滅除的虛妄法，如果比丘修行，在別解脫法中有幾種法？』 佛陀說：『天主！虛妄法在別解脫法中有六種法。是哪六種呢？就是眼睛看顏色、耳朵聽聲音、鼻子聞氣味、舌頭嘗味道、身體感覺觸覺、意識分別事物。天主！眼睛看顏色有兩種含義，即可觀察和不可觀察。不可觀察是指對於一切染污的境界不可觀察；可觀察是指對於一切善的境界可以觀察。眼睛看顏色是這樣，乃至意識分別事物也是這樣。』 『世尊！我現在從佛陀這裡明白了這些道理，不可觀察是指所有眼睛所見的、不善的事物，如果觀察它們，就會增長染污，減少善法。可觀察是指所有眼睛所見的、一切善的事物，如果觀察它們，就會增長善法，減少染污。乃至意識分別事物也是這樣。世尊！我現在聽了佛陀的教誨，心滿意足，斷除了疑惑。』又問：『世尊！如果比丘想要滅除虛妄，應當斷除幾種法？應當修行幾種法？』 佛陀說：『天主！如果有比丘想要滅除虛妄法，應當斷除三種法，應當修行三種法：一是疑惑，二是希望，三是無意義的言語。這三種法，也有可行和不可行。不可行是指對於這三種不善的法，應當斷除，不去做，如果做了，就會增長不善法，減少善法；可行是指對於這三種不善的法，勤奮地去除，就能使不善減少，善法增長。』 帝釋說：『世尊！是的，是的，我現在從佛陀這裡明白了這些道理。疑惑、希望、無意義的言語這三種法，如果去做，就會減少善法，增長不善法。如果比丘勤奮地去除這三種法，就能使不善減少，善法增長。』又問：『世尊！如果有比丘修行滅除虛妄法，有幾種身？』 佛陀說：『天主！如果有比丘修行滅除虛妄法，有三種身。這三種身是：適悅身、苦惱身、捨身。適悅身有兩種含義，即可行和不可行。可行是指一切善法；不可行是指一切不善法。苦惱身和捨身也是這樣。』 帝釋對佛說：『世尊！是的，是的。我現在從佛陀這裡明白了這些道理，如果比丘修行滅除虛妄法，對於適悅身、苦惱身、捨身，對於這三種身，一切善法等可以修行，一切不善法等都不可修行。』 這時，帝釋又問：『世尊！所有一切眾生的喜好、憶念、外貌都相同嗎？』 佛陀說：『不是的。天主，一切眾生的喜好、憶念、外貌都不相同。天主！一切眾生雖然各自居住在不同的界趣，也不知道界趣的差別，他們因為不知道界趣的差別，所以行走在黑暗的道路上，反而執著于愚癡的法，認為它是真實的。』

Then Śakra asked again: 'World Honored One, what is the cause of doubt? How does it arise? How is it formed? And by what cause does this doubt exist? And by what cause does it cease to exist?' The Buddha told Śakra: 'Doubt has its cause in falsehood, it arises from falsehood, it is born of falsehood, and it is formed by relying on falsehood. Because of falsehood, doubt arises; because of doubt, desire arises; because of desire, resentment and affection arise; because of resentment and affection, hatred and love arise; because of hatred and love, swords are drawn, lawsuits and disputes occur, flattery and deceit arise in the heart, and words become untrue, thus producing all kinds of sinful and unwholesome actions, and from this a great accumulation of suffering arises. Lord of Gods! If there were no falsehood, there would be no doubt; if there were no doubt, there would be no desire; if there were no desire, where would resentment and affection come from? If resentment and affection did not exist, hatred and love would naturally cease; if hatred and love ceased, the drawing of swords, lawsuits and disputes, flattery and deceit, untrue words, and all such sinful and unwholesome actions would all be extinguished, and thus the great accumulation of suffering would be extinguished.' Śakra said to the Buddha: 'Yes, yes, just as the Buddha has said, because of doubt, there is falsehood.' He then said to the Buddha: 'World Honored One, by what method can the dharma of falsehood be extinguished? And how should a bhikṣu practice?' The Buddha told the Lord of Gods: 'The method for extinguishing falsehood is the Noble Eightfold Path. The Noble Eightfold Path is: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. Through these eight methods, falsehood can be extinguished. If bhikṣus practice these methods, it is called the practice of extinguishing falsehood.' Śakra said to the Buddha: 'Yes, yes. World Honored One! The method for extinguishing falsehood is the Noble Eightfold Path.' Śakra then said to the Buddha: 'World Honored One! Regarding the dharma of falsehood that is to be extinguished, if a bhikṣu practices, how many dharmas are there in the Prātimokṣa?' The Buddha said: 'Lord of Gods! In the dharma of falsehood, there are six dharmas in the Prātimokṣa. What are these six? They are: the eye seeing forms, the ear hearing sounds, the nose smelling scents, the tongue tasting flavors, the body feeling touch, and the mind distinguishing dharmas. Lord of Gods! The eye seeing forms has two meanings, that which can be observed and that which cannot be observed. That which cannot be observed refers to all defiled realms that cannot be observed; that which can be observed refers to all wholesome realms that can be observed. The eye seeing forms is like this, and so it is with the mind distinguishing dharmas.' 'World Honored One! Now I understand these principles from the Buddha. That which cannot be observed refers to all unwholesome things seen by the eye, and if one observes them, it will increase defilement and decrease wholesome dharmas. That which can be observed refers to all wholesome things seen by the eye, and if one observes them, it will increase wholesome dharmas and decrease defilement. And so it is with the mind distinguishing dharmas. World Honored One! Now that I have heard the Buddha's teachings, my heart is satisfied, and my doubts are extinguished.' He then asked: 'World Honored One! If a bhikṣu wishes to extinguish falsehood, how many dharmas should he abandon? How many dharmas should he practice?' The Buddha said: 'Lord of Gods! If a bhikṣu wishes to extinguish the dharma of falsehood, he should abandon three dharmas and practice three dharmas: first, doubt; second, hope; and third, meaningless speech. These three dharmas also have that which can be practiced and that which cannot be practiced. That which cannot be practiced refers to these three unwholesome dharmas, which should be abandoned and not done. If they are done, they will increase unwholesome dharmas and decrease wholesome dharmas. That which can be practiced refers to diligently removing these three unwholesome dharmas, which will cause unwholesome dharmas to decrease and wholesome dharmas to increase.' Śakra said: 'World Honored One! Yes, yes, now I understand these principles from the Buddha. These three dharmas of doubt, hope, and meaningless speech, if practiced, will decrease wholesome dharmas and increase unwholesome dharmas. If a bhikṣu diligently removes these three dharmas, it will cause unwholesome dharmas to decrease and wholesome dharmas to increase.' He then asked: 'World Honored One! If a bhikṣu practices the dharma of extinguishing falsehood, how many bodies are there?' The Buddha said: 'Lord of Gods! If a bhikṣu practices the dharma of extinguishing falsehood, there are three bodies. These three bodies are: the pleasant body, the painful body, and the neutral body. The pleasant body has two meanings, that which can be practiced and that which cannot be practiced. That which can be practiced refers to all wholesome dharmas; that which cannot be practiced refers to all unwholesome dharmas. The painful body and the neutral body are also like this.' Śakra said to the Buddha: 'World Honored One! Yes, yes. Now I understand these principles from the Buddha. If a bhikṣu practices the dharma of extinguishing falsehood, regarding the pleasant body, the painful body, and the neutral body, for these three bodies, all wholesome dharmas and the like can be practiced, and all unwholesome dharmas and the like cannot be practiced.' At this time, Śakra asked again: 'World Honored One! Are the desires, memories, and appearances of all beings the same?' The Buddha said: 'No. Lord of Gods, the desires, memories, and appearances of all beings are not the same. Lord of Gods! Although all beings each dwell in their respective realms, they do not know the differences between the realms. Because they do not know the differences between the realms, they walk on the path of darkness, and instead cling to foolish dharmas, thinking them to be real.'

。此諸眾生不知界趣種種差別，所了知者唯黑闇界，雖復了知，而亦常行於黑闇道，堅執癡法以為真實。」

帝釋白言：「世尊！如是，如是，如佛所說，我今從佛了知此義，一切眾生非同一欲、非同一念、非一色相，由彼眾生不知差別，故執癡闇而為真實。」

爾時，帝釋復白佛言：「世尊！所有一切沙門、婆羅門等，皆得究竟清凈梵行不？」

佛言：「不也。斯有二義。天主！若彼沙門、婆羅門等，不能盡彼愛法，決定不獲究竟清凈梵行。若彼沙門、婆羅門等，有能盡彼愛法，乃得無上解脫心正解脫，是名獲得究竟清凈梵行。」

帝釋白佛言：「世尊！如是，如是，如佛所說，我今從佛了知此義。若沙門、婆羅門等不盡愛法，決定不獲究竟清凈梵行。若有沙門、婆羅門等盡彼愛法，決定獲得無上解脫心正解脫，是名獲得究竟清凈梵行。」

爾時，帝釋復白佛言：「世尊！我今云何當得永離諸見之病使不復生？是諸見病從心識生，我此心識當復云何？我雖問佛種種之義，云何不能獲聖果報，得佛、如來、應、正等覺？唯愿世尊，為我斷除疑惑根本諸見之病。」

佛言：「天主！汝知之不？于往昔時有沙門、婆羅門亦問此義。」

帝釋白言：「世尊！我今憶念，於一時中有大威力諸天，集忉利天善法之會。爾時，會中有諸天人，不知法者輒欲成佛，以如是意告白世尊，佛察愚闇不與記莂。時，彼諸天不滿所愿，心有差別，從座而起，各還本界，本界不現因遂墮落。時，彼諸天以墮落故即大驚怖，心生疑惑，各作是念：『本界不現定知墮落，我若得見沙門、婆羅門者，即往請問：汝是如來、應供、正等正覺不？』時，彼諸天或有見我唯獨經行，來詣我所而問我言：『仁者！汝是何人？』我時答言：『是帝釋天主。』時，彼諸天心苦惱故，白言：『天主！豈不見我受于苦惱，以我向佛應當問法而不能問，應可歸依而不歸依，以差別心遂還本界，本界不現定知墮落。是故苦惱，愿見救護。天主！我從今日誓歸依佛為聲聞弟子。』我于爾時即說伽陀，答彼天曰：

「『汝等起邪念，　　所言亦不正， 求佛心差別，　　由是長受苦。 或見於沙門，　　及彼婆羅門， 經行即請問，　　汝是正覺不？ 若是正覺者，　　我歸依供養。 我即問于彼，　　當云何供養？ 所問不能知，　　佛如實正道。 時彼諸天眾，　　心之所樂欲， 心與心所法，　　疑惑而分別。 我知彼心法，　　如世尊所說， 我已當爲說，　　于彼三界中， 唯有佛世尊，　　是世間大師。 善降大魔軍，　　能度諸有情， 到涅槃彼岸。　　如來大覺尊， 于天上人間，　　無有能等者， 無畏大丈夫，　　善斷貪愛病。 如來大日尊，　　汝今稽首禮。』」

爾時，帝釋天主說是事已，佛復告言：「天主！汝可知彼過去之事，謂分別利及適悅利。」

帝釋白言：「世尊！我今憶念，往昔一時天與修羅而相鬥戰，天人得勝，修羅退敗。我作是念：『所有天人快樂及修羅快樂，我今獨受而獲適悅。』因獲如是適悅之利，盡此生中當有斗諍及刀兵相害，是謂因彼適悅之利。分別利者，盡此一生無斗無諍，乃至刀兵不相持害，此為分別之利

現代漢語譯本：這些眾生不瞭解各種境界和趣向的差別，他們所瞭解的只是黑暗的境界。即使他們有所瞭解，也總是行走在黑暗的道路上，頑固地執著于愚癡的法，認為那是真實的。 帝釋說道：『世尊，確實如此，正如佛所說。我現在從佛這裡瞭解了這個道理，一切眾生的慾望、念頭和色相都不相同。由於眾生不瞭解這些差別，所以執著于愚癡和黑暗，認為那是真實的。』 這時，帝釋又問佛：『世尊，所有一切沙門、婆羅門等，都能獲得究竟清凈的梵行嗎？』 佛說：『不是的。這裡有兩種情況。天主，如果那些沙門、婆羅門等不能斷盡愛慾，就一定不能獲得究竟清凈的梵行。如果那些沙門、婆羅門等能夠斷盡愛慾，就能獲得無上的解脫，心得到真正的解脫，這才是獲得究竟清凈的梵行。』 帝釋對佛說：『世尊，確實如此，正如佛所說。我現在從佛這裡瞭解了這個道理。如果沙門、婆羅門等不能斷盡愛慾，就一定不能獲得究竟清凈的梵行。如果有沙門、婆羅門等斷盡了愛慾，就一定能獲得無上的解脫，心得到真正的解脫，這才是獲得究竟清凈的梵行。』 這時，帝釋又問佛：『世尊，我怎樣才能永遠擺脫各種見解的病，使它不再產生呢？這些見解的病是從心識產生的，我的心識又該如何呢？我雖然問佛各種道理，為什麼不能獲得聖果的報應，成為佛、如來、應供、正等正覺呢？希望世尊為我斷除疑惑的根本，以及各種見解的病。』 佛說：『天主，你知道嗎？在過去的時候，也有沙門、婆羅門問過這個問題。』 帝釋說：『世尊，我記得，曾經有一段時間，有大威力的諸天聚集在忉利天，舉行善法集會。當時，會中有一些天人，不瞭解佛法就想成佛，他們把這個想法告訴了世尊，佛觀察到他們的愚昧和黑暗，沒有給他們授記。當時，那些天人沒有滿足願望，心中產生了差別，就從座位上站起來，各自回到自己的境界，因為本來的境界消失了，就墮落了。當時，那些天人因為墮落而感到非常驚恐，心中產生了疑惑，各自想著：『本來的境界消失了，一定是墮落了。如果我能見到沙門、婆羅門，就去請問他們：你是如來、應供、正等正覺嗎？』當時，那些天人有的看到我獨自經行，就來到我這裡問我：『仁者，你是誰？』我當時回答說：『我是帝釋天主。』當時，那些天人因為痛苦而說道：『天主，難道你沒看到我們正在受苦嗎？因為我們向佛請法而不能問，應該歸依而沒有歸依，因為心中有差別就回到了自己的境界，本來的境界消失了，一定是墮落了。所以我們很痛苦，希望得到救護。天主，我們從今天起發誓歸依佛，成為聲聞弟子。』我當時就說了偈頌，回答那些天人說： 『你們產生了邪念，所說的話也不正確，求佛的心有差別，因此長久地遭受痛苦。或者見到沙門，以及那些婆羅門，經行時就請問他們，你是正覺嗎？如果是正覺，我就歸依供養。我就會問他們，應當如何供養？他們所問的都不能知道，佛的真實正道。當時那些天眾，心中所喜歡和想要的，心和心所法，都疑惑地分別。我知道他們的心法，就像世尊所說的那樣，我已經要為他們說了，在這三界之中，只有佛世尊，是世間的大師。善於降伏大魔軍，能夠度脫一切有情，到達涅槃的彼岸。如來大覺尊，在天上人間，沒有誰能與他相比，無畏的大丈夫，善於斷除貪愛的病。如來大日尊，你們現在應該稽首禮拜。』 這時，帝釋天主說完這些事後，佛又告訴他說：『天主，你知道過去的事情嗎？就是分別利益和適悅利益。』 帝釋說：『世尊，我記得，過去有一次，天人和修羅互相戰鬥，天人獲勝，修羅戰敗。我當時想：『所有天人的快樂和修羅的快樂，我現在獨自享受，獲得了適悅。』因為獲得了這樣的適悅利益，這一生中就會有爭鬥和刀兵相害，這就是適悅利益的後果。分別利益是指，這一生中沒有爭鬥，甚至沒有刀兵相害，這就是分別利益。』

English version: These beings do not understand the various realms and destinies, what they know is only the realm of darkness. Even if they have some understanding, they always walk on the path of darkness, stubbornly clinging to ignorant teachings as if they were real. Indra said, 'World Honored One, it is so, just as the Buddha has said. I now understand this principle from the Buddha, that all beings do not have the same desires, the same thoughts, or the same appearances. Because these beings do not understand these differences, they cling to ignorance and darkness, thinking it is real.' At this time, Indra again asked the Buddha, 'World Honored One, do all the ascetics and Brahmins attain the ultimate pure Brahma conduct?' The Buddha said, 'No. There are two possibilities. Lord of Gods, if those ascetics and Brahmins cannot exhaust their desires, they will certainly not attain the ultimate pure Brahma conduct. If those ascetics and Brahmins can exhaust their desires, they will attain supreme liberation, their minds will be truly liberated, and this is called attaining the ultimate pure Brahma conduct.' Indra said to the Buddha, 'World Honored One, it is so, just as the Buddha has said. I now understand this principle from the Buddha. If ascetics and Brahmins cannot exhaust their desires, they will certainly not attain the ultimate pure Brahma conduct. If there are ascetics and Brahmins who exhaust their desires, they will certainly attain supreme liberation, their minds will be truly liberated, and this is called attaining the ultimate pure Brahma conduct.' At this time, Indra again asked the Buddha, 'World Honored One, how can I forever be free from the sickness of views, so that it will not arise again? These sicknesses of views arise from consciousness, and what should I do with my consciousness? Although I ask the Buddha about various principles, why can I not attain the reward of the holy fruit, becoming a Buddha, a Tathagata, an Arhat, a Samyaksambuddha? I hope the World Honored One will cut off the root of my doubts and the sickness of various views.' The Buddha said, 'Lord of Gods, do you know that in the past, there were also ascetics and Brahmins who asked this question?' Indra said, 'World Honored One, I remember that there was a time when powerful gods gathered in the Trayastrimsa Heaven for a Dharma assembly. At that time, there were some gods in the assembly who, without understanding the Dharma, wanted to become Buddhas. They told the World Honored One about this idea, and the Buddha, observing their ignorance and darkness, did not give them a prediction. At that time, those gods were not satisfied with their wishes, and their minds became different. They rose from their seats and returned to their own realms. Because their original realms disappeared, they fell. At that time, those gods were greatly frightened by their fall, and doubts arose in their minds. They each thought, 'Our original realms have disappeared, we must have fallen. If I can see an ascetic or Brahmin, I will ask them: Are you a Tathagata, an Arhat, a Samyaksambuddha?' At that time, some of those gods saw me walking alone, and they came to me and asked, 'Sir, who are you?' I replied, 'I am Indra, the Lord of Gods.' At that time, those gods, because of their suffering, said, 'Lord of Gods, do you not see that we are suffering? Because we asked the Buddha for the Dharma but could not ask, we should have taken refuge but did not, and because our minds were different, we returned to our own realms. Our original realms disappeared, we must have fallen. Therefore, we are suffering and hope to be saved. Lord of Gods, from today on, we vow to take refuge in the Buddha and become disciples of the Sravakas.' At that time, I spoke a verse, answering those gods, saying: 'You have arisen with wrong thoughts, what you say is also incorrect, your minds are different in seeking Buddhahood, and therefore you suffer for a long time. Or when you see an ascetic, and those Brahmins, when they are walking, you ask them, are you a Samyaksambuddha? If you are a Samyaksambuddha, I will take refuge and make offerings. I will ask them, how should I make offerings? What they are asked, they cannot know, the true path of the Buddha. At that time, those gods, what their minds liked and wanted, their minds and mental states, they doubted and distinguished. I know their mental states, just as the World Honored One has said, I am about to speak to them, in these three realms, only the Buddha, the World Honored One, is the great teacher of the world. He is good at subduing the great army of Mara, and can liberate all sentient beings, reaching the shore of Nirvana. The Tathagata, the Great Awakened One, in heaven and among humans, there is no one who can compare to him, the fearless great man, who is good at cutting off the sickness of greed. The Tathagata, the Great Sun, you should now bow your heads and pay homage.' At this time, after Indra, the Lord of Gods, had spoken these things, the Buddha again said, 'Lord of Gods, do you know about past events, namely, the benefits of discrimination and the benefits of pleasure?' Indra said, 'World Honored One, I remember that once, the gods and the Asuras were fighting each other, the gods were victorious, and the Asuras were defeated. I thought at the time, 'All the happiness of the gods and the happiness of the Asuras, I will now enjoy alone, and I have obtained pleasure.' Because of obtaining such benefits of pleasure, in this life there will be strife and harm from weapons. This is the consequence of the benefits of pleasure. The benefits of discrimination mean that in this life there will be no strife, and even no harm from weapons. This is the benefit of discrimination.'

。」帝釋復言：「世尊！我今從佛聞是正法，轉復深信發起行愿，愿我壽終若生人間，生富貴族巨有財谷，多積珍寶輦輿車乘玩好之具，眷屬熾盛種種具足，常不乏少。愿我當生如是上族處智者胎，身肢圓滿，色相殊妙，食于上味，尊貴自在，壽命長遠。起正信心向佛出家，剃除鬚髮被於法服，而為苾芻，常持梵行無所缺犯，證須陀洹、斯陀含果，乃至獲得盡苦邊際。世尊！我復聞有色究竟天，愿我終於人間復生彼天。」

佛言：「天主！善哉，善哉。天主！如汝所愿。何因何緣有此殊勝所證之果？」

帝釋白言：「世尊！我別無因，乃是從佛聞于正法發起深信，以願力故證如是果。世尊！我今於此會中聞于正法，以法力故增其智慧復增壽命。」

是時帝釋發是愿已，遠塵離垢得法眼凈。復有八萬天人，亦復獲得法眼清凈。爾時，帝釋天主聞法見法而能了知，住法堅固，斷諸疑惑。如是證已，從座而起，偏袒右肩合掌頂禮而白佛言：「世尊！我得解脫！我得解脫！從於今日盡其壽命，歸佛法僧，持優婆塞戒。」

爾時，帝釋天主即于佛前，回語五髻乾闥婆王子言：「汝今於我快生善利及益多人，由汝前來以彼妙樂供養佛故，遂令我等聞法得果，待我還宮，滿汝所愿。」

爾時，帝釋天主復告忉利天眾言：「仁者，汝等當作梵音，三歸於佛。于意云何？今佛世尊已得梵住寂靜涅槃。」是時，天眾隨於帝釋繞佛三匝，即以頭面禮佛雙足，住于佛前，異口同聲，乃作梵音，三歸佛曰：

「那謨那莫(一)薩多薩昧婆誐嚩帝(二)怛他(引)誐多(引)野(三)阿啰訶帝(引)三藐三沒馱野(四)」

帝釋天主與彼天眾，三複歸依佛已，及彼五髻乾闥婆王子等，隱於會中回還天界。

爾時，娑婆界主大梵天王，過是日已至於夜分，來詣佛所，身光晃耀，照帝釋巖。到佛前已，禮佛雙足，卻坐一面，合掌頂禮，說伽陀曰：

「帝釋為多利，　　向佛問正法， 佛以微妙音，　　為除斷疑惑。」

爾時，梵王說伽陀已，白言：「世尊！佛說正法時。帝釋天主遠塵離垢得法眼凈，八萬天人亦得法眼凈。」佛言：「如是，如是。」時，娑婆界主大梵天王，聞佛語已歡喜信受，禮佛足已隱身不現還於天界。

爾時，世尊即于夜分，往苾芻眾圍繞而坐，告諸苾芻言：「過是日已於夜分中，娑婆界主大梵天王，來詣我所。禮我足已，合掌恭敬說伽陀曰：

「『帝釋為多利，　　向佛問正法， 佛以微妙音，　　為除斷疑惑。』

「復謂我言：『帝釋天主聞正法時得法眼凈，及八萬天人亦得法眼凈。』我即告言：『如是，如是。』時，彼梵王聞我所說歡喜信受，禮我足已，隱身不現還於天界。」

是時，諸苾芻眾聞佛說是法已，皆大歡喜禮佛而退

帝釋天又說：『世尊！我現在從佛陀這裡聽聞了正法，更加深信並生起了修行的願望。我希望我壽命終結后，如果轉生到人間，能出生在富貴之家，擁有大量的財富和穀物，積聚許多珍寶、車乘和玩樂之物，眷屬興旺，各種所需都充足，永遠不會匱乏。我希望我來世能出生在這樣的高貴家族，在智者的胎中孕育，身體四肢健全，容貌美好，享用上等的美味，尊貴自在，壽命長久。生起真正的信心，向佛陀出家，剃除鬚髮，穿上法衣，成為比丘，常持清凈的修行，沒有任何過失，證得須陀洹、斯陀含果，乃至最終獲得解脫痛苦的境界。世尊！我還聽說有色究竟天，我希望我死後能轉生到那裡。』 佛陀說：『天主！很好，很好。天主！正如你所愿。是什麼原因和緣由讓你能獲得如此殊勝的證果呢？』 帝釋天回答說：『世尊！我沒有其他原因，只是因為從佛陀這裡聽聞了正法，生起了深厚的信心，憑藉願力才證得這樣的果位。世尊！我現在在這個法會上聽聞正法，憑藉佛法的力量，增長了智慧，也增長了壽命。』 當時，帝釋天發了這個願望后，遠離了塵垢，獲得了清凈的法眼。還有八萬天人，也獲得了清凈的法眼。那時，帝釋天主聽聞佛法，見到佛法，並且能夠理解，安住于佛法，堅定不移，斷除了各種疑惑。這樣證悟之後，他從座位上站起來，袒露右肩，合掌向佛陀頂禮，說道：『世尊！我解脫了！我解脫了！從今天起，直到我壽命終結，我將皈依佛、法、僧三寶，持守優婆塞戒。』 當時，帝釋天主就在佛陀面前，回頭對五髻乾闥婆王子說：『你今天為我帶來了善利，也利益了很多人，因為你前來用美妙的音樂供養佛陀，才使得我們能夠聽聞佛法並獲得果位。等我回到天宮，一定滿足你的願望。』 當時，帝釋天主又告訴忉利天的天眾說：『各位，你們應當發出梵音，三皈依佛。你們認為如何？現在的佛陀世尊已經證得梵住寂靜涅槃。』當時，天眾跟隨帝釋天繞佛三圈，然後以頭面禮拜佛陀的雙足，站在佛陀面前，異口同聲地發出梵音，三皈依佛，說道： 『那謨那莫(一)薩多薩昧婆誐嚩帝(二)怛他(引)誐多(引)野(三)阿啰訶帝(引)三藐三沒馱野(四)』 帝釋天主和天眾，三次皈依佛陀之後，以及五髻乾闥婆王子等，都隱身離開了法會，回到了天界。 當時，娑婆世界的主宰大梵天王，在這一天過去之後，到了夜裡，來到佛陀所在的地方，身上發出光芒，照亮了帝釋巖。到達佛陀面前后，禮拜佛陀的雙足，退坐在一旁，合掌頂禮，說了偈頌： 『帝釋爲了利益，向佛陀請問正法，佛陀用微妙的音聲，為他消除斷除疑惑。』 當時，梵王說完偈頌后，說道：『世尊！佛陀宣說正法時，帝釋天主遠離了塵垢，獲得了清凈的法眼，八萬天人也獲得了清凈的法眼。』佛陀說：『是的，是的。』當時，娑婆世界的主宰大梵天王，聽了佛陀的話后，歡喜信受，禮拜佛陀的足后，隱身不見，回到了天界。 當時，世尊在夜裡，來到比丘眾中，圍繞而坐，告訴各位比丘說：『在今天過去之後，到了夜裡，娑婆世界的主宰大梵天王，來到我這裡。禮拜我的足后，合掌恭敬地說了偈頌： 『他又對我說：『帝釋天主聽聞正法時，獲得了清凈的法眼，以及八萬天人也獲得了清凈的法眼。』我便告訴他：『是的，是的。』當時，那位梵王聽了我的話后，歡喜信受，禮拜我的足后，隱身不見，回到了天界。』 當時，各位比丘眾聽了佛陀所說的法后，都非常歡喜，禮拜佛陀後退下。

Then Śakra said again: 'World Honored One! Now that I have heard the true Dharma from the Buddha, I have even deeper faith and have generated the aspiration to practice. I wish that when my life ends, if I am reborn in the human realm, I will be born into a wealthy and noble family, possessing abundant wealth and grains, accumulating many treasures, carriages, and playthings, with a flourishing family and all necessities in abundance, never lacking. I wish that in my next life, I will be born into such a noble family, conceived in the womb of a wise person, with a complete body, a beautiful appearance, enjoying the finest flavors, being honored and free, and having a long life. I will generate true faith, leave home to become a monk under the Buddha, shave my head and beard, wear the Dharma robes, and become a Bhikṣu, always maintaining pure conduct without any transgressions, attaining the fruits of Srotāpanna and Sakṛdāgāmin, and ultimately reaching the end of suffering. World Honored One! I have also heard of the Akaniṣṭha Heaven, and I wish that after my death, I will be reborn in that heaven.' The Buddha said: 'Lord of Gods! Excellent, excellent. Lord of Gods! As you wish. What cause and condition has led to your attainment of such extraordinary results?' Śakra replied: 'World Honored One! I have no other cause, but it is because I heard the true Dharma from the Buddha and generated deep faith, and through the power of my aspiration, I have attained such results. World Honored One! Now, in this assembly, I have heard the true Dharma, and through the power of the Dharma, my wisdom has increased, and my lifespan has also increased.' At that time, after Śakra made this aspiration, he was freed from defilements and attained the pure Dharma eye. There were also eighty thousand gods who attained the pure Dharma eye. At that time, the Lord of Gods, Śakra, heard the Dharma, saw the Dharma, and was able to understand it, abiding firmly in the Dharma, and cutting off all doubts. Having attained such realization, he rose from his seat, bared his right shoulder, and with palms joined, bowed to the Buddha and said: 'World Honored One! I am liberated! I am liberated! From this day until the end of my life, I take refuge in the Buddha, the Dharma, and the Sangha, and I will uphold the Upāsaka precepts.' At that time, the Lord of Gods, Śakra, right in front of the Buddha, turned to the five-crested Gandharva prince and said: 'Today, you have brought me great benefit and have also benefited many others, because you came to offer the Buddha with beautiful music, which enabled us to hear the Dharma and attain the fruits. When I return to my palace, I will fulfill your wish.' At that time, the Lord of Gods, Śakra, also told the gods of the Trāyastriṃśa Heaven: 'Friends, you should make a Brahma sound and take the Three Refuges in the Buddha. What do you think? The present Buddha, the World Honored One, has already attained the Brahma abode of tranquil Nirvana.' At that time, the gods followed Śakra, circumambulating the Buddha three times, then bowed their heads to the Buddha's feet, stood before the Buddha, and in unison, made a Brahma sound, taking the Three Refuges in the Buddha, saying: 'Namo Namo (1) Saddha Samma Bhagavati (2) Tathāgatāya (3) Arhate (4) Samyaksaṃbuddhāya (5)' After the Lord of Gods, Śakra, and the gods had taken refuge in the Buddha three times, along with the five-crested Gandharva prince and others, they disappeared from the assembly and returned to the heavens. At that time, the Lord of the Sahā world, the Great Brahma King, after that day had passed, came to the Buddha's place in the night, his body shining brightly, illuminating the Śakra Rock. Having arrived before the Buddha, he bowed to the Buddha's feet, retreated to one side, joined his palms, and bowed, reciting a verse: 'Śakra, for the sake of benefit, asked the Buddha about the true Dharma, the Buddha, with a subtle voice, removed and cut off his doubts.' At that time, after the Brahma King had recited the verse, he said: 'World Honored One! When the Buddha was expounding the true Dharma, the Lord of Gods, Śakra, was freed from defilements and attained the pure Dharma eye, and eighty thousand gods also attained the pure Dharma eye.' The Buddha said: 'So it is, so it is.' At that time, the Lord of the Sahā world, the Great Brahma King, having heard the Buddha's words, rejoiced and accepted them with faith, bowed to the Buddha's feet, and then disappeared, returning to the heavens. At that time, the World Honored One, in the night, went to the assembly of Bhikṣus, sat surrounded by them, and told the Bhikṣus: 'After this day had passed, in the night, the Lord of the Sahā world, the Great Brahma King, came to my place. After bowing to my feet, he joined his palms respectfully and recited a verse: 'He also said to me: 'When the Lord of Gods, Śakra, heard the true Dharma, he attained the pure Dharma eye, and eighty thousand gods also attained the pure Dharma eye.' I then told him: 'So it is, so it is.' At that time, that Brahma King, having heard my words, rejoiced and accepted them with faith, bowed to my feet, and then disappeared, returning to the heavens.' At that time, all the Bhikṣus, having heard the Dharma spoken by the Buddha, were greatly delighted, bowed to the Buddha, and withdrew.

現代漢語譯本：佛說帝釋所問經

English version: The Sutra Spoken by the Buddha on the Questions of Indra