T01n0009_人仙經

大正藏第 01 冊 No. 0009 人仙經

No. 9 [No. 1(4)]

佛說人仙經

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，佛在那提迦城昆左迦精舍中，與大眾俱。爾時，尊者阿難獨止一處，起如是念：「我佛世尊，先說所有諸方諸國，及諸城隍，所謂：盎誐國、摩伽陀國、迦尸國、憍薩羅國、蜜𡁠沙國、大力士國、奔拏國、蘇摩國、阿說迦國、嚩帝國、俱嚕國、半左國、嚩蹉國、戍啰西那國、夜嚩那國、甘謨惹國等。而彼諸國，所有聲聞，已入滅者，佛皆說彼生於某果報。唯彼摩伽陀國，所有上首諸優婆塞皆已命終，彼摩伽陀國，空廓無人。我佛世尊，未為宣說生於何處？」是時，尊者阿難作是念已，即出自舍，往詣佛所，到佛所已，偏袒右肩，右膝著地，即以頭面，禮世尊足，住立佛前，白世尊言：「如先所說，諸方諸國，我從佛聞，皆已了知。乃至從佛聞所說法，亦悉了知。乃至那提迦城諸優婆塞所生之處，佛亦說已。又彼那提迦城，次有五百優婆塞，亦已命終，彼優婆塞善斷三障，證須陀洹果，逆生死流，七來人間，七生天上，了苦邊際，決證菩提。又彼那提迦城，復有三百優婆塞，亦次命終，彼優婆塞亦斷三障及貪瞋癡，一來人間，了苦邊際，證斯陀含果。又彼那提迦城，有二百五十優婆塞，複次命終，彼優婆塞能斷五種煩惱及隨煩惱，證阿那含果，不還人間，不復輪轉。如是等事，亦悉了知。唯獨摩伽陀國，所有諸上首優婆塞命終之後，摩伽陀國空廓無人。云何，世尊！獨不說彼諸優婆塞所生之處？唯愿世尊，為我宣說，摩伽陀國諸優婆塞，今生何處？所修行業，得何果報？世尊！又彼摩伽陀國，頻婆娑羅王一心向佛，知于正法及奉僧伽，盡于壽命，常念不忘。命終之後，國中人民，咸贊王德，作如是言：『此是法王。愿此法王，生於善世，獲最勝樂。』世尊！云何未說彼王所生之處，及心所愿乃至果位？唯愿世尊，一一宣說。」又復白言：「世尊！彼摩伽陀國，乃是我佛成正覺地，最勝無比。而此勝地，是王為主，唯愿世尊，為說生處。」

爾時，世尊受阿難請已，默然而住。時，尊者阿難見佛默然，即知受請，便以頭面禮世尊足，還於本處。

爾時，世尊過夜分已，至於來晨食時，著衣執持應器，入那提迦城，次行乞食。得品饌已，還於本處，收衣洗足，敷座而食。飯食訖已，而暫經行，復還本座，觀察阿難所問：「摩伽陀國王，及諸優婆塞此處滅已，當生何處？以何行愿，得何果報？」作是觀時，以佛神通，于虛空中，有聲稱名：「世尊！我是人仙。善逝！我是人仙。」爾時，世尊聞空聲已，即從座起，往聲聞處，彼聲聞眾，圍繞而坐。阿難尊者來詣佛所，偏袒右肩，禮世尊足，住立佛前，而白佛言：「世尊！何因何緣倍常適悅？」

爾時，世尊告阿難言：「如汝所請，為摩伽陀國頻婆娑羅王，及諸優婆塞，此處滅已，當生何處？以何行愿，得何果報？我以此義，說時未至，示同世間，憶念而住。過是夜分，至於食時，入城乞食，回還本處，食訖經行，復還本座，以汝所問說時已至，憶念觀察。彼摩伽陀國王，及諸優婆塞，死此生彼，行愿果報。如是之次以我神通，于虛空中，有聲稱言：『世尊！我是人仙。善逝，我是人仙

現代漢語譯本： 一時，佛在那提迦城的昆左迦精舍中，與大眾在一起。當時，尊者阿難獨自一人在一處，心中想道：『我佛世尊，先前說過所有各方各國，以及各個城池，例如：盎誐國、摩伽陀國、迦尸國、憍薩羅國、蜜𡁠沙國、大力士國、奔拏國、蘇摩國、阿說迦國、嚩帝國、俱嚕國、半左國、嚩蹉國、戍啰西那國、夜嚩那國、甘謨惹國等。而那些國家中，所有已入滅的聲聞，佛都說過他們會轉生到哪種果報。唯獨摩伽陀國，所有上首的優婆塞都已去世，摩伽陀國空無一人。我佛世尊，還沒有宣說他們會轉生到哪裡？』當時，尊者阿難這樣想完，就從自己的住所出來，前往佛陀所在的地方，到了佛陀那裡后，他偏袒右肩，右膝跪地，用頭面禮拜世尊的腳，然後站在佛前，對世尊說：『就像先前所說的，各方各國，我從佛陀那裡聽聞，都已經瞭解。乃至從佛陀那裡聽聞的說法，也都瞭解。乃至那提迦城的優婆塞們轉生的地方，佛陀也已經說過了。而且那提迦城，接著有五百位優婆塞也已經去世，那些優婆塞善於斷除三障，證得須陀洹果，逆生死之流，七次來人間，七次生天上，了脫苦的邊際，決定證得菩提。而且那提迦城，又有三百位優婆塞也相繼去世，那些優婆塞也斷除了三障以及貪嗔癡，一次來人間，了脫苦的邊際，證得斯陀含果。而且那提迦城，有二百五十位優婆塞，又相繼去世，那些優婆塞能夠斷除五種煩惱以及隨煩惱，證得阿那含果，不再回到人間，不再輪迴。像這些事情，也都瞭解了。唯獨摩伽陀國，所有上首的優婆塞去世之後，摩伽陀國空無一人。為什麼，世尊！唯獨不說那些優婆塞轉生的地方？希望世尊，為我宣說，摩伽陀國的優婆塞們，現在轉生到哪裡？他們所修的行業，得到什麼果報？世尊！而且摩伽陀國的頻婆娑羅王一心向佛，瞭解正法並奉事僧伽，直到壽命終結，常常唸佛不忘。去世之後，國內人民，都讚美他的德行，說：『這是法王。愿這位法王，轉生到好的世界，獲得最殊勝的快樂。』世尊！為什麼沒有說這位國王轉生的地方，以及他的心願乃至果位？希望世尊，一一宣說。』又說：『世尊！那摩伽陀國，是我佛成正覺的地方，最殊勝無比。而這個殊勝的地方，是以國王為主，希望世尊，為我們說他轉生的地方。』 當時，世尊接受了阿難的請求后，沉默不語。當時，尊者阿難看到佛陀沉默，就知道佛陀接受了他的請求，就用頭面禮拜世尊的腳，回到自己的住處。 當時，世尊過了一夜，到了第二天早晨吃飯的時候，穿上衣服，拿著缽，進入那提迦城，依次乞食。得到食物后，回到自己的住處，收好衣服，洗了腳，鋪好座位吃飯。吃完飯後，稍微經行，又回到座位上，觀察阿難所問的問題：『摩伽陀國王，以及那些優婆塞在這裡去世后，會轉生到哪裡？以什麼樣的行愿，得到什麼樣的果報？』在觀察的時候，以佛的神通，在虛空中，有聲音稱呼：『世尊！我是人仙。善逝！我是人仙。』當時，世尊聽到空中的聲音后，就從座位上起來，前往聲音發出的地方，那些聲聞弟子，圍繞著坐著。尊者阿難來到佛陀那裡，偏袒右肩，禮拜世尊的腳，站在佛前，對佛陀說：『世尊！是什麼原因讓您比平時更加喜悅？』 當時，世尊告訴阿難說：『就像你所請求的，關於摩伽陀國的頻婆娑羅王，以及那些優婆塞，在這裡去世后，會轉生到哪裡？以什麼樣的行愿，得到什麼樣的果報？我因為這個道理，說的時候還沒到，就和世間人一樣，回憶著這件事。過了這夜，到了吃飯的時候，進入城裡乞食，回到住處，吃完飯後經行，又回到座位上，因為你所問的問題，說的時候已經到了，就回憶著觀察。摩伽陀國王，以及那些優婆塞，死後轉生到哪裡，他們的行愿果報。像這樣，以我的神通，在虛空中，有聲音說：『世尊！我是人仙。善逝，我是人仙。』

English version: The Sutra of the Human Immortal Spoken by the Buddha Thus have I heard: At one time, the Buddha was in the Kunjaka Vihara in the city of Natika, together with the great assembly. At that time, the Venerable Ananda was alone in one place, and he thought to himself: 'My Lord Buddha, you have previously spoken of all the various regions and countries, as well as the various cities, such as: the country of Anga, the country of Magadha, the country of Kasi, the country of Kosala, the country of Mithila, the country of the Great Warriors, the country of Pundra, the country of Soma, the country of Asoka, the country of Vapi, the country of Kuru, the country of Panchala, the country of Vatsa, the country of Surasena, the country of Yavana, the country of Kamboja, and so on. And in those countries, all the Sravakas who have entered Nirvana, the Buddha has spoken of what kind of karmic retribution they will be reborn into. Only in the country of Magadha, all the leading Upasakas have passed away, and the country of Magadha is empty and without people. My Lord Buddha, you have not yet declared where they will be reborn?' At that time, the Venerable Ananda, having thought this, came out of his dwelling and went to where the Buddha was. Having arrived at the Buddha's place, he bared his right shoulder, knelt on his right knee, and with his head and face, bowed at the feet of the World Honored One. Then he stood before the Buddha and said to the World Honored One: 'As you have previously spoken, of all the various regions and countries, I have heard from the Buddha and have understood them all. Even the teachings I have heard from the Buddha, I have also understood. Even the places where the Upasakas of Natika City are reborn, the Buddha has already spoken of. Moreover, in Natika City, there were five hundred Upasakas who have also passed away. Those Upasakas were skilled in cutting off the three obstacles, attained the fruit of Srotapanna, went against the flow of birth and death, came to the human world seven times, were born in the heavens seven times, understood the limits of suffering, and were determined to attain Bodhi. Moreover, in Natika City, there were three hundred Upasakas who also passed away one after another. Those Upasakas also cut off the three obstacles as well as greed, anger, and delusion, came to the human world once, understood the limits of suffering, and attained the fruit of Sakadagami. Moreover, in Natika City, there were two hundred and fifty Upasakas who passed away one after another. Those Upasakas were able to cut off the five kinds of afflictions and the accompanying afflictions, attained the fruit of Anagami, did not return to the human world, and no longer transmigrated. These matters, I have also understood. Only in the country of Magadha, after all the leading Upasakas passed away, the country of Magadha is empty and without people. Why, World Honored One! Do you not speak of where those Upasakas are reborn? I hope that the World Honored One will declare to me, where the Upasakas of Magadha are now reborn? What kind of karma they have cultivated, and what kind of karmic retribution they will receive? World Honored One! Moreover, King Bimbisara of Magadha was wholeheartedly devoted to the Buddha, understood the Dharma and served the Sangha, until the end of his life, he was always mindful and never forgot. After he passed away, the people of the country all praised his virtue, saying: 'This is a Dharma King. May this Dharma King be reborn in a good world and obtain the most supreme happiness.' World Honored One! Why have you not spoken of where this king is reborn, as well as his aspirations and even his karmic position? I hope that the World Honored One will declare them one by one.' He also said: 'World Honored One! That country of Magadha is the place where my Buddha attained enlightenment, the most supreme and incomparable. And this supreme place is led by the king. I hope that the World Honored One will tell us where he is reborn.' At that time, the World Honored One, having accepted Ananda's request, remained silent. At that time, the Venerable Ananda, seeing that the Buddha was silent, knew that the Buddha had accepted his request, and with his head and face, bowed at the feet of the World Honored One, and returned to his dwelling. At that time, the World Honored One, after the night had passed, when it was time for the morning meal, put on his robes, took his bowl, and entered the city of Natika, begging for food in order. Having obtained food, he returned to his dwelling, put away his robes, washed his feet, and spread out his seat to eat. After eating, he walked around for a while, and then returned to his seat, observing the question that Ananda had asked: 'Where will the King of Magadha, and those Upasakas, be reborn after they pass away here? With what kind of vows and practices, will they obtain what kind of karmic retribution?' While observing this, with the Buddha's supernatural power, in the empty space, a voice called out: 'World Honored One! I am a Human Immortal. Sugata! I am a Human Immortal.' At that time, the World Honored One, having heard the voice in the empty space, immediately rose from his seat and went to where the voice was coming from. Those Sravaka disciples were sitting around. The Venerable Ananda came to the Buddha's place, bared his right shoulder, bowed at the feet of the World Honored One, and stood before the Buddha, and said to the Buddha: 'World Honored One! What is the reason that you are more joyful than usual?' At that time, the World Honored One said to Ananda: 'As you have requested, regarding King Bimbisara of Magadha, and those Upasakas, where will they be reborn after they pass away here? With what kind of vows and practices, will they obtain what kind of karmic retribution? Because of this reason, the time for speaking had not yet arrived, so I was like the people of the world, remembering this matter and staying silent. After this night had passed, when it was time for the meal, I entered the city to beg for food, returned to my dwelling, after eating, I walked around, and then returned to my seat. Because the time for speaking about the question you asked has arrived, I remembered and observed. Where the King of Magadha, and those Upasakas, are reborn after death, their vows and practices, and their karmic retribution. In this way, with my supernatural power, in the empty space, a voice said: 'World Honored One! I am a Human Immortal. Sugata, I am a Human Immortal.'

。』」

佛復告言：「阿難！汝于往昔，聞有如是名否？」

阿難白言：「世尊！未聞有是名者，我聞此名，身毛喜豎。」尊者阿難，說是語次又聞空中聲曰：「世尊！我是頻婆娑羅王。善逝，我是頻婆娑羅王。我今向佛，二三稱說名字族氏。世尊！往昔人仙，命終之後，生於人間，得為人王，證須陀洹果。今第七生，生毗沙門宮，為天王子，亦名人仙。世尊！我為毗沙門天王之子，善能了知佛所說法，微妙寂靜安樂之句，當來證得斯陀含果。」

佛即贊言：「善哉！善哉！而汝人仙甚善甚善，汝能如是行無放逸。先於何處，以何因緣，而能獲得須陀洹果？」

人仙答言：「我別無因，亦別無緣，唯知佛法微妙最勝，深信奉行，乃證初果。」又復白言：「世尊！我受持國天王命，往彼南方增長天王處。由是見知我佛世尊，在昆左迦精舍，獨處堂中，觀察摩伽陀國王，及諸優婆塞，從此處滅生於何處？以何行愿？得何果報？如是等事，我佛欲說。世尊！我從父王毗沙門所，親聞是事，憶持不忘，是故我今正以此緣，來詣佛所，欲說斯事。」

佛言：「人仙！今正是時，汝當廣說。」

是時，人仙承佛聖旨，而白佛言：「世尊！一時我聞，父毗沙門天告于眾言：『汝等聖者當一心聽。我于往昔在三十三天，說法勝會。諸天皆集，及護世天，亦在彼會，各處本方。持國天王處於東方，面西而坐。增長天王處於南方，面北而坐。廣目天王處於西方，面東而坐。我處北方面南而坐。諸聽法眾坐護世前。是時，諸天及護世等，皆為聽法，來赴勝會。既聞法已欲還本宮，忽有大光，普照勝會，諸天光明映蔽不現。

「『爾時，帝釋天主告諸天言：「汝等當知，今此大光普照勝會，使我諸天光明色相映蔽不現。是故汝等當知非久，大梵天王來此會中。于意云何？大梵天王，凡所行處，先現祥瑞。汝諸天等，勿起本座，知彼何緣現此光明。」時，諸天眾及護世天白帝釋言：「我等承命未起本座，乃至了知所現光明。」時，大梵王以童子形，于彼勝會，忽然出現。頭有五髻，色相具足，于彼會中即便說偈，告諸天曰：

「『「汝歸佛世尊，　　世間為眼目， 善說微妙法，　　令得寂靜句。 汝等諸天眾，　　威力大色相， 因持佛梵行，　　由是生天界。 復有凈行者，　　具色壽名稱， 是大智佛子，　　非久生此界。 天眾聞是語，　　心生大歡喜， 歸依佛世尊，　　信法中妙法。 梵王說偈時，　　具五種妙音， 甚深如雲雷，　　聞者樂真實。」

「『大梵天王說偈之時，具五種妙音，所謂大梵音、迦陵頻伽音、大鼓音、大雷音、及愛樂音等。又彼梵王于勝會中，攝童子形，復現大身。于意云何？大梵天王隨眾心樂，而現其身。所現大身，有二種德，具大色相，普聞名稱。譬如黃金有二種德，謂色及名。大梵天王于天眾中，二種顯現亦復如是。又復梵王到勝會時，會中天眾，不起本座，亦不作禮。時，彼天眾合掌而住，各起所念：「嗚呼！娑婆世界主，大梵天王於此會前以所現身，復現大身。」是時，梵王知天眾心，于大身中，倍復現大，于彼勝會，上虛空中，跏趺而坐，譬大力士于地而坐，大梵天王亦復如是

佛陀又告訴阿難：『阿難，你過去曾聽過這個名字嗎？』 阿難回答說：『世尊，我從未聽過這個名字。我聽到這個名字，身上汗毛都豎起來了。』尊者阿難說完這話，又聽到空中傳來聲音說：『世尊！我是頻婆娑羅王。善逝，我是頻婆娑羅王。我現在向佛陀，二三次稱說我的名字和族氏。世尊！過去的人仙，壽命終結后，轉生到人間，成為國王，證得了須陀洹果。現在是第七次轉生，生在毗沙門宮，成為天王子，也叫人仙。世尊！我是毗沙門天王的兒子，很瞭解佛陀所說的法，那些微妙寂靜安樂的語句，將來會證得斯陀含果。』 佛陀讚歎說：『好啊！好啊！你這個人仙真是太好了，你能夠這樣修行不放逸。你先前在什麼地方，因為什麼因緣，而能夠獲得須陀洹果呢？』 人仙回答說：『我沒有其他原因，也沒有其他因緣，只是知道佛法微妙最殊勝，深信奉行，才證得了初果。』他又說：『世尊！我接受持國天王的命令，前往南方增長天王那裡。因此得知我佛世尊，在昆左迦精舍，獨自在堂中，觀察摩伽陀國王，以及各位優婆塞，從這裡去世後會轉生到哪裡？以什麼行為和願望？得到什麼果報？等等這些事情，我佛想要說。世尊！我從父王毗沙門那裡，親自聽到這些事，記憶不忘，所以我現在正是因為這個緣故，來到佛陀這裡，想要說這些事。』 佛陀說：『人仙！現在正是時候，你應該詳細地說。』 這時，人仙接受佛陀的旨意，對佛陀說：『世尊！有一次我聽到，父親毗沙門天告訴大家說：『你們這些聖者應當一心聽。我過去在三十三天，舉行說法盛會。諸天都聚集在一起，以及護世天，也在那個法會中，各自在自己的方位。持國天王在東方，面向西方而坐。增長天王在南方，面向北方而坐。廣目天王在西方，面向東方而坐。我在北方，面向南方而坐。聽法的眾人在護世天前面坐著。當時，諸天和護世天等，都爲了聽法，來參加盛會。聽完法后，想要回到自己的宮殿，忽然出現一道大光明，普照整個盛會，諸天的光明都被遮蔽而不顯現。 『當時，帝釋天主告訴諸天說：「你們應當知道，現在這道大光明普照整個盛會，使我們諸天的光明和顏色都被遮蔽而不顯現。所以你們應當知道，不久之後，大梵天王會來到這個法會中。你們認為如何？大梵天王，凡是他所到的地方，都會先出現祥瑞。你們諸天，不要離開自己的座位，要知道他因為什麼原因而出現這種光明。」當時，諸天眾和護世天對帝釋天說：「我們遵從您的命令，不會離開自己的座位，直到知道所出現的光明的原因。」當時，大梵天王以童子的形象，在那個盛會中，忽然出現。頭上梳著五個髮髻，顏色和相貌都很完美，在那個法會中就說偈語，告訴諸天說： 『「你們歸依佛世尊，世間是他的眼睛， 善說微妙的法，使人得到寂靜的境界。 你們這些天眾，威力大，顏色和相貌都很好， 因為奉持佛的梵行，所以才生到天界。 還有清凈修行的人，具有美好的顏色、壽命和名聲， 他們是大智慧的佛子，不久也會生到這個世界。 天眾聽到這些話，心中非常歡喜， 歸依佛世尊，相信佛法中最微妙的法。 梵王說偈語的時候，具有五種美妙的聲音， 非常深沉，像云雷一樣，聽的人喜歡真實。」』 『大梵天王說偈語的時候，具有五種美妙的聲音，就是大梵音、迦陵頻伽音、大鼓音、大雷音，以及愛樂音等。而且那個梵王在盛會中，收起童子的形象，又現出大身。你們認為如何？大梵天王隨著眾人的心意，而顯現他的身體。所顯現的大身，有兩種功德，具有美好的顏色和相貌，普遍聞名。譬如黃金有兩種功德，就是顏色和名聲。大梵天王在天眾中，兩種顯現也是這樣。而且梵王來到盛會的時候，會中的天眾，沒有離開自己的座位，也沒有向他行禮。當時，那些天眾合掌而站，各自想著：「嗚呼！娑婆世界的主宰，大梵天王在這個法會前，以所顯現的身體，又顯現出大身。」當時，梵王知道天眾的心意，在大身中，更加顯現出更大的身體，在那個盛會的上空，結跏趺坐，譬如大力士坐在地上，大梵天王也是這樣。

The Buddha then said to Ananda, 'Ananda, have you ever heard of such a name in the past?' Ananda replied, 'World Honored One, I have never heard of this name. Upon hearing this name, the hairs on my body stand on end.' After Venerable Ananda spoke these words, he again heard a voice in the air saying, 'World Honored One! I am King Bimbisara. Sugata, I am King Bimbisara. I am now addressing the Buddha, mentioning my name and clan two or three times. World Honored One! In the past, the human immortals, after their lives ended, were reborn in the human realm, became kings, and attained the fruit of Srotapanna. Now, in my seventh rebirth, I am born in the palace of Vaisravana, as a heavenly prince, also called a human immortal. World Honored One! I am the son of Vaisravana, the Heavenly King, and I understand well the Dharma spoken by the Buddha, those subtle, tranquil, and blissful words. In the future, I will attain the fruit of Sakadagami.' The Buddha praised, 'Excellent! Excellent! You, human immortal, are very good, very good. You are able to practice without negligence. Where were you before, and by what causes and conditions, were you able to attain the fruit of Srotapanna?' The human immortal replied, 'I have no other cause, nor any other condition, except that I know the Buddha's Dharma is subtle and supreme, and by deeply believing and practicing it, I attained the first fruit.' He further said, 'World Honored One! I received the command of the Heavenly King Dhritarashtra to go to the Southern Heavenly King Virudhaka. Therefore, I came to know that our Buddha, the World Honored One, was in the Kunjaka Vihara, alone in the hall, observing where the King of Magadha and all the Upasakas would be reborn after their deaths? What actions and vows did they make? What karmic rewards would they receive? These are the things that our Buddha wishes to speak about. World Honored One! I personally heard these things from my father, King Vaisravana, and I remember them without forgetting. Therefore, I have come to the Buddha now, precisely because of this reason, to speak about these matters.' The Buddha said, 'Human immortal! Now is the right time, you should speak in detail.' At that time, the human immortal, accepting the Buddha's instructions, said to the Buddha, 'World Honored One! Once, I heard my father, the Heavenly King Vaisravana, tell everyone, 「You holy ones should listen attentively. In the past, in the Trayastrimsa Heaven, there was a great Dharma assembly. All the gods gathered, and the Guardian Kings were also present, each in their respective directions. The Heavenly King Dhritarashtra was in the east, facing west. The Heavenly King Virudhaka was in the south, facing north. The Heavenly King Virupaksha was in the west, facing east. I was in the north, facing south. The assembly of listeners sat in front of the Guardian Kings. At that time, the gods and the Guardian Kings, all came to the assembly to listen to the Dharma. After hearing the Dharma, they were about to return to their palaces, when suddenly a great light appeared, illuminating the entire assembly, and the light of the gods was obscured and did not appear. 『At that time, the Lord Sakra told the gods, 「You should know that this great light is now illuminating the entire assembly, causing the light and appearance of us gods to be obscured and not appear. Therefore, you should know that soon, the Great Brahma King will come to this assembly. What do you think? Wherever the Great Brahma King goes, auspicious signs will appear first. You gods, do not leave your seats, and find out why this light has appeared.」 At that time, the assembly of gods and the Guardian Kings said to Sakra, 「We will obey your command and not leave our seats, until we know the reason for the appearance of the light.」 At that time, the Great Brahma King, in the form of a child, suddenly appeared in that assembly. He had five tufts of hair on his head, and his appearance was perfect. In that assembly, he immediately spoke a verse, telling the gods: 『「You should take refuge in the Buddha, the World Honored One, the eye of the world, Who skillfully speaks the subtle Dharma, enabling one to attain the state of tranquility. You gods, with great power and beautiful appearances, Because you uphold the Brahma conduct of the Buddha, you are born in the heavenly realms. There are also those who practice pure conduct, possessing beautiful appearances, long lives, and great renown, They are the wise children of the Buddha, and will soon be born into this world. When the gods heard these words, their hearts were filled with great joy, They took refuge in the Buddha, the World Honored One, and believed in the most subtle Dharma within the Dharma. When the Brahma King spoke the verse, he had five kinds of wonderful sounds, Profound like thunder, those who heard it delighted in the truth.」』 『When the Great Brahma King spoke the verse, he had five kinds of wonderful sounds, namely the Brahma sound, the Kalavinka sound, the great drum sound, the great thunder sound, and the sound of love and joy. Moreover, that Brahma King, in the assembly, withdrew his child form and manifested a great body. What do you think? The Great Brahma King manifests his body according to the wishes of the assembly. The great body he manifested had two virtues, possessing a beautiful appearance and being universally renowned. Just as gold has two virtues, namely its color and its name, the two manifestations of the Great Brahma King among the gods were also like this. Furthermore, when the Brahma King came to the assembly, the gods in the assembly did not leave their seats, nor did they bow to him. At that time, those gods stood with their palms together, each thinking, 「Oh! The master of the Saha world, the Great Brahma King, before this assembly, with the body he manifested, has again manifested a great body.」 At that time, the Brahma King knew the thoughts of the gods, and within the great body, he manifested an even greater body. In the space above that assembly, he sat in the lotus position, just as a strong man sits on the ground, so too did the Great Brahma King.

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「『爾時，大梵天王復告天眾：「所現大身，是四神足力，唯佛世尊悉知悉見，能說、能修、亦復能現。是故汝等，亦當誠心修彼神足，乃至現通作大利益。四神足者，謂欲勤心慧。」是時，天眾又復心念：「嗚呼！大梵天王，愿化我等天眾，一一皆如梵天王身，一一梵天懷中坐一天王。」爾時，大梵天王知天眾心，即以神力，攝諸天身，化梵王身，各於懷中，坐一天王。是彼天眾，所有心念，皆悉滿足，獲大安樂，譬如剎帝利王，受父灌頂，而紹王位，心念滿足，獲大安樂，彼諸天眾亦復如是。

「『爾時，大梵復告天眾：「汝等諸天及護世等，當一心聽。諸聖者唯佛、如來、正等正覺，於四神足，能廣宣說、能久修習、能大變現。是故汝等當發誠心，應勤修習，自在變現，作大利益。」是時，梵王懷中所坐天王，各生疑念：「唯有一大梵王，我坐懷中；云何言時諸天皆言？若彼默時諸天亦默？」又帝釋天主，起如是念：「嗚呼！大梵天王，愿攝我等天眾本形，變一大身，坐我懷中。」時，大梵王知帝釋念，攝天眾形，現一大身，帝釋懷中跏趺而坐。大梵天王當以如是神足之力，種種變現，作化事已，又復告彼諸天及護世等：「我佛世尊以此四神足力，及聲聞法，先所化度者，即摩伽陀國，八萬優婆塞善斷三障，盡苦邊際，證須陀洹果。于天上人間，七返往來，有生他化自在天者、有生化樂天者、有生三十三天者、有生四王天者；有生人間大剎帝利王宮者、有生上首大婆羅門家、有生上首大長者家。」又復諸天眾等，有思念者：「嗚呼！云何能得四佛出現於世？」復有思念：「嗚呼！云何能得八佛出現於世？」大梵天王知彼天眾心之所念，而復告言：「汝等天眾莫作是念，思欲四佛出現於世，乃至八佛出現於世。是義不然。汝等當知，我從佛聞，無有二佛同出於世，何有四佛八佛同出世耶？汝等但願，我佛世尊無漏之體，壽命增長，久住世間。」時，彼諸天又復作念：「大梵天王，云何一一實知我心？」彼諸天等，即生驚怖，心懷愁惱。時，大梵王告彼眾言：「汝諸天眾及護世等，一心諦聽。如來、應供、正等正覺宣說一乘正法，令諸眾生遠離憂悲苦惱，皆得清凈，證真實理。」又復告言：「有三種法，如來悉知。何名三種？所謂有人，先作身不善業、意不善行，后因親近善友，聽聞妙法，繫念思惟，斷身不善、造身善業，斷意不善、行意善行。是人樂中生樂，悅意中復生悅意。譬如有人于喜生喜，喜復生喜，彼人悅樂亦復如是，此謂第一種法。複次，有人先受五欲作不善業，后親善友，聽聞妙法，繫念思惟，棄于欲樂，亦復不造諸不善業。是人樂中生樂，悅意中復生悅意。譬如有人喜中生喜，喜復生喜，悅樂法者亦復如是，此謂第二種法。複次，有人于不善法如實了知，亦于善法如實了知，乃至苦集滅道亦如實知。后復親近善友，于不善法及諸善法，乃至苦集滅道，於是諸法，倍復精曉，是人樂中生樂，于悅意中復生悅意。譬如有人喜中生喜，喜復生喜，悅樂法者亦復如是，此謂第三種法。」複次，大梵天王又告諸天及護世等：「諸聖者當一心聽。有四種法，彼佛世尊悉知悉見。何者為四？謂身、受、心、法。如來以慧觀是四法，若內若外，如實了知。智慧現行，修習圓滿。善說菩提一乘正法，令諸眾生鹹得清凈，離憂悲苦惱，證妙法理

『那時，大梵天王又告訴天眾：『所顯現的巨大身軀，是四種神通力量所致，只有佛世尊完全知曉、完全看見，能夠宣說、能夠修行、也能夠顯現。因此你們也應當誠心修習那四種神通，乃至顯現神通，成就大利益。四種神通是：欲、勤、心、慧。』當時，天眾又在心中想：『啊！大梵天王，愿您能將我們天眾，每一個都化成如同梵天王的身軀，每一個梵天懷中都坐著一位天王。』那時，大梵天王知道天眾的心意，就用神通力，攝取所有天眾的身體，化成梵天王的身軀，各自在懷中，坐著一位天王。那些天眾，所有的心願，都完全滿足，獲得大安樂，譬如剎帝利王，接受父親的灌頂，而繼承王位，心願滿足，獲得大安樂，那些天眾也像這樣。 『那時，大梵天王又告訴天眾：『你們諸天以及護世等，應當一心諦聽。諸聖者只有佛、如來、正等正覺，對於四種神通，能夠廣泛宣說、能夠長期修習、能夠大大變現。因此你們應當發誠心，應當勤奮修習，自在變現，成就大利益。』當時，梵王懷中所坐的天王，各自產生疑惑：『只有一位大梵天王，我坐在他的懷中；為什麼說話時諸天都說？如果他沉默時諸天也沉默？』又帝釋天主，生起這樣的念頭：『啊！大梵天王，愿您攝取我們天眾的本來形體，變成一個巨大的身體，坐在我的懷中。』當時，大梵天王知道帝釋的念頭，攝取天眾的形體，顯現一個巨大的身體，在帝釋的懷中跏趺而坐。大梵天王應當用這樣的神通力量，種種變現，完成化導之事後，又告訴那些天以及護世等：『我佛世尊用這四種神通力量，以及聲聞法，先前所化度的人，就是摩伽陀國，八萬優婆塞善於斷除三種障礙，到達痛苦的邊際，證得須陀洹果。在天上人間，七次往返，有生到他化自在天的、有生到化樂天的、有生到三十三天的、有生到四王天的；有生到人間大剎帝利王宮的、有生到上首大婆羅門家的、有生到上首大長者家的。』又有天眾等，心中思念：『啊！怎樣才能得到四佛出現在世上？』又有思念：『啊！怎樣才能得到八佛出現在世上？』大梵天王知道那些天眾心中所想，就又告訴他們說：『你們天眾不要這樣想，想要四佛出現在世上，乃至八佛出現在世上。這個道理是不對的。你們應當知道，我從佛那裡聽到，沒有兩佛同時出現在世上，哪裡會有四佛八佛同時出世呢？你們只要希望，我佛世尊無漏的身體，壽命增長，長久住在世間。』當時，那些天又在心中想：『大梵天王，怎麼能一一真實地知道我的心？』那些天等，就產生驚恐，心中憂愁煩惱。當時，大梵天王告訴他們說：『你們諸天以及護世等，一心諦聽。如來、應供、正等正覺宣說一乘正法，使眾生遠離憂愁悲傷苦惱，都得到清凈，證得真實道理。』又告訴他們說：『有三種法，如來完全知道。哪三種呢？就是有人，先前造作身不善業、意不善行，後來因為親近善友，聽聞妙法，繫念思惟，斷除身不善、造作身善業，斷除意不善、實行意善行。這個人快樂中生快樂，喜悅中又生喜悅。譬如有人在喜悅中生喜悅，喜悅又生喜悅，那人的喜悅快樂也像這樣，這稱為第一種法。其次，有人先前受五欲造作不善業，後來親近善友，聽聞妙法，繫念思惟，捨棄欲樂，也不再造作各種不善業。這個人快樂中生快樂，喜悅中又生喜悅。譬如有人在喜悅中生喜悅，喜悅又生喜悅，喜悅快樂的人也像這樣，這稱為第二種法。其次，有人對於不善法如實了知，也對於善法如實了知，乃至苦集滅道也如實了知。後來又親近善友，對於不善法以及各種善法，乃至苦集滅道，對於這些法，更加精通，這個人快樂中生快樂，在喜悅中又生喜悅。譬如有人在喜悅中生喜悅，喜悅又生喜悅，喜悅快樂的人也像這樣，這稱為第三種法。』其次，大梵天王又告訴諸天以及護世等：『諸聖者應當一心諦聽。有四種法，佛世尊完全知道、完全看見。哪四種呢？就是身、受、心、法。如來用智慧觀察這四種法，無論是內在還是外在，都如實了知。智慧顯現執行，修習圓滿。善於宣說菩提一乘正法，使眾生都得到清凈，遠離憂愁悲傷苦惱，證得微妙法理。』

'At that time, the Great Brahma King again told the heavenly assembly: 'The great body that appears is due to the power of the four divine feet. Only the Buddha, the World Honored One, fully knows and sees it, is able to speak of it, is able to practice it, and is also able to manifest it. Therefore, you should also sincerely cultivate those divine feet, even to the point of manifesting supernatural powers to achieve great benefits. The four divine feet are: desire, diligence, mind, and wisdom.' At that time, the heavenly assembly again thought in their hearts: 'Oh! Great Brahma King, may you transform each of us heavenly beings into bodies like the Brahma King, and may each Brahma hold a heavenly king in his bosom.' At that time, the Great Brahma King, knowing the thoughts of the heavenly assembly, immediately used his divine power to gather the bodies of all the heavenly beings, transforming them into the bodies of Brahma Kings, each with a heavenly king sitting in his bosom. All the wishes of those heavenly beings were completely fulfilled, and they obtained great peace and joy, just like a Kshatriya king who, after receiving his father's coronation, inherits the throne, his wishes are fulfilled, and he obtains great peace and joy. Those heavenly beings were also like this. 'At that time, the Great Brahma King again told the heavenly assembly: 'You heavenly beings and protectors of the world should listen attentively with one mind. Among the holy ones, only the Buddha, the Tathagata, the Perfectly Enlightened One, is able to widely proclaim, to practice for a long time, and to greatly transform the four divine feet. Therefore, you should generate sincere minds, diligently cultivate, freely transform, and achieve great benefits.' At that time, the heavenly kings sitting in the bosom of the Brahma King each had doubts: 'There is only one Great Brahma King, and I am sitting in his bosom; why do all the heavenly beings speak when he speaks? If he is silent, will all the heavenly beings also be silent?' Also, the Lord of the Devas, Indra, had this thought: 'Oh! Great Brahma King, may you gather our original forms of the heavenly assembly and transform them into one great body, sitting in my bosom.' At that time, the Great Brahma King, knowing Indra's thought, gathered the forms of the heavenly assembly, manifested a great body, and sat cross-legged in Indra's bosom. The Great Brahma King should use such power of the divine feet to transform in various ways. After completing the work of transformation, he again told those heavenly beings and protectors of the world: 'Our Buddha, the World Honored One, using the power of these four divine feet and the teachings of the Sravakas, those whom he had previously converted, namely, the eighty thousand Upasakas in Magadha, were skilled in cutting off the three obstacles, reaching the end of suffering, and attaining the fruit of Srotapanna. They have traveled back and forth between the heavens and the human world seven times. Some were born in the Paranirmitavasavartin heaven, some in the Nirmanarati heaven, some in the Trayastrimsa heaven, some in the Caturmaharajika heaven; some were born in the palaces of great Kshatriya kings in the human world, some in the homes of the leading Brahmins, and some in the homes of the leading elders.' Again, some of the heavenly assembly thought: 'Oh! How can we obtain four Buddhas appearing in the world?' Others thought: 'Oh! How can we obtain eight Buddhas appearing in the world?' The Great Brahma King, knowing the thoughts in the hearts of those heavenly beings, again told them: 'You heavenly beings should not think like this, desiring four Buddhas to appear in the world, or even eight Buddhas to appear in the world. This is not the right way. You should know that I heard from the Buddha that there are no two Buddhas appearing in the world at the same time, so how could there be four or eight Buddhas appearing in the world at the same time? You should only wish that the body of our Buddha, the World Honored One, which is free from outflows, may have its lifespan extended and remain in the world for a long time.' At that time, those heavenly beings again thought: 'Great Brahma King, how can he truly know my mind one by one?' Those heavenly beings then became frightened, and their hearts were filled with sorrow and distress. At that time, the Great Brahma King told them: 'You heavenly beings and protectors of the world, listen attentively with one mind. The Tathagata, the Arhat, the Perfectly Enlightened One, proclaims the one vehicle of the true Dharma, enabling all sentient beings to be free from sorrow, grief, and suffering, to all attain purity, and to realize the true principle.' He also told them: 'There are three kinds of Dharma that the Tathagata fully knows. What are the three? They are: someone who previously committed unwholesome deeds with their body and unwholesome actions with their mind, later, because of associating with good friends, hearing the wonderful Dharma, focusing their minds on contemplation, cutting off unwholesome deeds of the body and creating wholesome deeds of the body, cutting off unwholesome deeds of the mind and practicing wholesome deeds of the mind. This person experiences joy within joy, and delight within delight. Just like someone who experiences joy within joy, and joy again within joy, that person's joy and happiness are also like this. This is called the first kind of Dharma. Secondly, someone who previously indulged in the five desires and committed unwholesome deeds, later, associating with good friends, hearing the wonderful Dharma, focusing their minds on contemplation, abandoning the pleasures of desire, and no longer committing any unwholesome deeds. This person experiences joy within joy, and delight within delight. Just like someone who experiences joy within joy, and joy again within joy, the person who delights in the Dharma is also like this. This is called the second kind of Dharma. Thirdly, someone who truly understands unwholesome Dharma, and also truly understands wholesome Dharma, and even truly understands suffering, its origin, its cessation, and the path. Later, associating with good friends, regarding unwholesome Dharma and all wholesome Dharma, and even suffering, its origin, its cessation, and the path, they become even more proficient in these Dharmas. This person experiences joy within joy, and delight within delight. Just like someone who experiences joy within joy, and joy again within joy, the person who delights in the Dharma is also like this. This is called the third kind of Dharma.' Furthermore, the Great Brahma King again told the heavenly beings and protectors of the world: 'You holy ones should listen attentively with one mind. There are four kinds of Dharma that the Buddha, the World Honored One, fully knows and fully sees. What are the four? They are body, feeling, mind, and Dharma. The Tathagata uses wisdom to observe these four Dharmas, whether internal or external, and truly understands them. Wisdom manifests and operates, and cultivation is perfected. He is skilled in proclaiming the one vehicle of the Bodhi Dharma, enabling all sentient beings to attain purity, to be free from sorrow, grief, and suffering, and to realize the subtle principle of the Dharma.'

。」

「『複次，大梵天王又告諸天及護世等言：「諸聖者當一心聽。有八正道法，彼佛如來、應供、正等正覺悉知悉見。何等為八？謂正見、正思惟、正語、正業、正命、正精進、正念、正定。如是八正道，即是三摩地受用法。若有如是得正思惟，行於梵行，修習圓滿，獲梵天樂。又復正語，正一切言，滿一切相，正說梵行，分別顯教，得如實旨。宣說正語，開甘露門，示一乘法，令諸眾生鹹得清凈，離憂悲苦，證妙法理。」』」

爾時，人仙白佛言：「世尊！如我所說種種法要，皆是大梵天王于帝釋宮，為三十三天及四護世諸天眾等，如是宣說；我父毗沙門天王，回還本宮，為我宣說，我悉記憶，無所忘失。今承如來大威力故，為尊者阿難欲知頻婆娑羅王所生所滅行愿果報，我今對佛如實宣說。」

佛即贊言：「善哉！善哉！汝能善說。」

爾時，人仙說是法已，阿難尊者及諸會眾，得聞是法，歡喜信受，禮佛而退

『再次，大梵天王又告訴諸天和護世等說：「各位聖者應當一心聽。有八正道法，那佛如來、應供、正等正覺完全知曉並看見。哪八種呢？就是正見、正思惟、正語、正業、正命、正精進、正念、正定。這八正道，就是三摩地所受用的方法。如果有人這樣得到正確的思惟，奉行清凈的修行，修習圓滿，就能獲得梵天的快樂。又要有正確的言語，說一切真實的話，圓滿一切相，正確地宣說清凈的修行，分別闡明教義，得到真實的旨意。宣說正確的言語，開啟甘露之門，展示唯一乘的法門，使一切眾生都能得到清凈，遠離憂愁悲苦，證得微妙的法理。」』 當時，人仙對佛說：「世尊！像我所說的種種法要，都是大梵天王在帝釋宮，為三十三天和四護世諸天眾等這樣宣說的；我的父親毗沙門天王，回到本宮后，也為我宣說，我都記住了，沒有遺忘。現在承蒙如來大威力的緣故，爲了尊者阿難想知道頻婆娑羅王所生所滅的行愿果報，我現在對佛如實宣說。」 佛陀隨即讚歎說：「好啊！好啊！你能夠善於解說。」 當時，人仙說完這些法后，阿難尊者和在場的大眾，聽聞這些法，都歡喜信受，向佛行禮後退下。

'Furthermore, the Great Brahma King again told the gods and protectors of the world, saying: 'All you holy ones should listen attentively. There are the Eightfold Noble Path, which the Buddha, the Tathagata, the Arhat, the Perfectly Enlightened One, fully knows and sees. What are the eight? They are Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. These Eightfold Noble Path are the methods for experiencing Samadhi. If one thus attains Right Thought, practices pure conduct, cultivates it to perfection, one will attain the bliss of Brahma. Furthermore, one should have Right Speech, speaking all truthful words, fulfilling all aspects, correctly proclaiming pure conduct, clearly explaining the teachings, and attaining the true meaning. Proclaiming Right Speech, opening the gate of nectar, revealing the One Vehicle Dharma, enabling all sentient beings to attain purity, to be free from sorrow and suffering, and to realize the subtle Dharma principle.'' At that time, the human immortal said to the Buddha: 'World Honored One! All the essential teachings I have spoken were proclaimed by the Great Brahma King in the palace of Indra, for the Thirty-three Heavens and the four guardian gods; my father, the Heavenly King Vaisravana, upon returning to his palace, also proclaimed them to me, and I have remembered them all, without forgetting anything. Now, by the great power of the Tathagata, for the sake of the Venerable Ananda who wishes to know the karmic consequences of King Bimbisara's birth and death, I will now truthfully declare them to the Buddha.' The Buddha then praised him, saying: 'Excellent! Excellent! You are able to explain well.' At that time, after the human immortal had spoken these teachings, the Venerable Ananda and all those present, having heard these teachings, joyfully accepted them, paid homage to the Buddha, and withdrew.

現代漢語譯本：佛說人仙經

English version: The Buddha Speaks of the Human Immortal Sutra