T11n0320_父子合集經

大正藏第 11 冊 No. 0320 父子合集經

No. 320 [No. 310(16)]

父子合集經卷第一

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯

凈飯王始發信心品第一

如是我聞：

一時佛在舍衛國說法施化能事畢已，往迦毗羅國，去城不遠，住尼拘律陀林中，與大比丘眾千二百五十人俱，皆阿羅漢，諸漏已盡，無復煩惱，心善解脫，慧善解脫，如大龍王，所作已辦，棄諸重擔，逮得己利，盡諸有結，心得自在，能到最上究竟彼岸。其名曰：阿若憍陳如、摩訶迦攝、優婁頻羅迦攝、伽耶迦攝、那提迦攝、舍利弗、大目乾連，眾所知識大阿羅漢等。復有種類差別舍邪歸正外道、尼乾子、沙門、婆羅門，無數眾會皆悉來集，所謂調伏、調伏眾，寂靜、寂靜眾，善超彼岸、善超彼岸眾，善住安隱、善住安隱眾，出離煩惱、出離煩惱眾，能離罪惡、能離罪惡眾，洗除罪垢、洗除罪垢眾，善超三有、善超三有眾，遠離五塵、遠離五塵眾，離諸障礙、離諸障礙眾，清凈意樂、清凈意樂眾，具足諸根、具足諸根眾，違順解脫、違順解脫眾，善護自身、善護自身眾，具諸正念、具諸正念眾，具四神足、具四神足眾，樂說明記、樂說明記眾

【現代漢語翻譯】現代漢語譯本《父子合集經》卷一西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉詔譯凈飯王始發信心品第一如是我聞：一時，佛陀在舍衛國說法教化，一切事宜完畢后，前往迦毗羅國，離城不遠，住在尼拘律陀林中。與大比丘眾一千二百五十人在一起，他們都是阿羅漢（已斷盡煩惱，達到涅槃境界的聖人），諸漏已盡，不再有煩惱，心已得到善解脫，智慧已得到善解脫，如同大龍王一般，所作已辦，捨棄了一切重擔，獲得了自身的利益，斷盡了一切有結，心已得自在，能夠到達最上究竟的彼岸。他們的名字是：阿若憍陳如（最初的五比丘之一）、摩訶迦葉（佛陀十大弟子之一，以頭陀行著稱）、優樓頻螺迦葉（原為拜火外道，后皈依佛陀）、伽耶迦葉（優樓頻螺迦葉的弟弟，也皈依佛陀）、那提迦葉（優樓頻螺迦葉的弟弟，也皈依佛陀）、舍利弗（佛陀十大弟子之一，以智慧著稱）、大目犍連（佛陀十大弟子之一，以神通著稱），這些都是衆所周知的大阿羅漢。還有各種不同型別的，捨棄邪道歸於正道的，外道、尼乾子（耆那教徒）、沙門（出家修行者）、婆羅門（印度教祭司），無數的眾會都聚集而來，他們分別是：調伏（通過修行控制身心）的、調伏眾，寂靜（內心平靜）的、寂靜眾，善超彼岸（已達到解脫）的、善超彼岸眾，善住安隱（安穩自在）的、善住安隱眾，出離煩惱的、出離煩惱眾，能夠遠離罪惡的、能夠遠離罪惡眾，洗除罪垢的、洗除罪垢眾，善超三有（欲界、色界、無色界）的、善超三有眾，遠離五塵（色、聲、香、味、觸）的、遠離五塵眾，遠離一切障礙的、遠離一切障礙眾，清凈意樂（清凈的願望）的、清凈意樂眾，具足諸根（眼、耳、鼻、舌、身、意）的、具足諸根眾，違順解脫（順逆皆能解脫）的、違順解脫眾，善於守護自身的、善於守護自身眾，具足一切正念的、具足一切正念眾，具足四神足（欲、勤、心、觀）的、具足四神足眾，樂於說明和記憶的、樂於說明和記憶眾。

【English Translation】 English version The Sutra of the Collection of Father and Son, Volume 1 Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Qing, Xuan Fan Da Shi, and the Purple-robed Shramana Chen Ri Cheng, etc., by Imperial Decree, from the Western Heaven. Chapter 1: King Suddhodana's Initial Faith Thus have I heard: At one time, the Buddha, having completed his teaching and conversion activities in the country of Shravasti, went to the country of Kapilavastu. Not far from the city, he stayed in the Nyagrodha Grove, together with a great assembly of 1,250 Bhikshus (monks), all of whom were Arhats (enlightened beings who have attained Nirvana), their outflows (of defilements) exhausted, no longer having afflictions, their minds well liberated, their wisdom well liberated, like great dragon kings, having done what needed to be done, having cast off all heavy burdens, having attained their own benefit, having exhausted all fetters of existence, their minds having gained freedom, able to reach the ultimate shore. Their names were: Ajnata Kaundinya (one of the first five disciples), Mahakasyapa (one of the Buddha's ten great disciples, known for his ascetic practices), Uruvilva Kasyapa (formerly a fire-worshipping ascetic who converted to Buddhism), Gaya Kasyapa (Uruvilva Kasyapa's brother, also converted to Buddhism), Nadi Kasyapa (Uruvilva Kasyapa's brother, also converted to Buddhism), Shariputra (one of the Buddha's ten great disciples, known for his wisdom), and Mahamaugalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), all of whom were well-known great Arhats. There were also various kinds of people, having abandoned wrong paths and returned to the right path, including heretics, Nirgranthas (Jain ascetics), Shramanas (wandering ascetics), and Brahmins (Hindu priests), countless assemblies all gathered together. They were: those who have tamed themselves, the assembly of the tamed; those who are peaceful, the assembly of the peaceful; those who have well crossed to the other shore (of enlightenment), the assembly of those who have well crossed to the other shore; those who dwell in peace and security, the assembly of those who dwell in peace and security; those who have departed from afflictions, the assembly of those who have departed from afflictions; those who are able to depart from evil, the assembly of those who are able to depart from evil; those who have washed away the stains of sin, the assembly of those who have washed away the stains of sin; those who have well transcended the three realms (of desire, form, and formlessness), the assembly of those who have well transcended the three realms; those who have departed from the five dusts (form, sound, smell, taste, and touch), the assembly of those who have departed from the five dusts; those who have departed from all obstacles, the assembly of those who have departed from all obstacles; those with pure intentions, the assembly of those with pure intentions; those who have perfected their faculties (of eye, ear, nose, tongue, body, and mind), the assembly of those who have perfected their faculties; those who are liberated in accordance with and against the flow, the assembly of those who are liberated in accordance with and against the flow; those who are good at protecting themselves, the assembly of those who are good at protecting themselves; those who are endowed with all right mindfulness, the assembly of those who are endowed with all right mindfulness; those who are endowed with the four bases of psychic power (will, effort, mind, and investigation), the assembly of those who are endowed with the four bases of psychic power; those who delight in explaining and remembering, the assembly of those who delight in explaining and remembering.

，明瞭緣諦、明瞭緣諦眾，善寂諸根、善寂諸根眾，決定信解、決定信解眾，樂求義利、樂求義利眾，觀察無我、觀察無我眾，離諸分別、離諸分別眾，斷除疑惑、斷除疑惑眾，身行輕安、身行輕安眾，自在愛樂、自在愛樂眾，心善解脫、心善解脫眾，慧善解脫、慧善解脫眾，住聖種族、住聖種族眾；如是眾會身意泰然，樂得善利，各與徒屬來詣佛所，猶如廣大缽羅奢樹枝葉繁茂生長圓滿，清凈而住。

爾時世尊，于初夜分露地而坐，寂然無聲，一切大眾恭敬圍繞。於是如來觀察時會諸比丘眾，而問之曰：「何人堪往化凈飯王，勸導發心生凈信解？」

時尊者憍陳如即從座起，偏袒右肩，右膝著地，合掌作禮，白言：「世尊！我當愿往。」

佛言：「憍陳如！汝居聲聞最為上首，先解諦義，有大名稱，一切眾生尊奉如師。且止是說，不須汝往。」

是時會中四大迦攝及舍利弗、目乾連等，各伸禮敬，而作是言：「我能往化凈飯聖王。」佛皆不允，止之如初。

時大目乾連即作是念：「未知如來今遣何人詣父王所？」遂入定觀，乃睹如來心光遠矚彼優陀夷，猶如杲日穿其樓閣，從於東牖直注西垣。時目乾連從定起已，往詣尊者優陀夷所，而語之曰：「世尊召子，往化父王。故相報爾。」

【現代漢語翻譯】現代漢語譯本：他們明瞭因緣真諦（緣諦，指事物之間相互依存的真理），明瞭因緣真諦的修行者們；善於寂靜諸根（諸根，指眼、耳、鼻、舌、身、意六種感官），善於寂靜諸根的修行者們；對佛法有堅定的信解，有堅定信解的修行者們；樂於追求佛法真義和利益，樂於追求佛法真義和利益的修行者們；能觀察到無我（無我，指沒有永恒不變的自我）的真理，能觀察到無我的修行者們；遠離各種分別念，遠離各種分別唸的修行者們；斷除一切疑惑，斷除一切疑惑的修行者們；身心輕安自在，身心輕安自在的修行者們；自在地愛樂佛法，自在地愛樂佛法的修行者們；內心得到善妙解脫，內心得到善妙解脫的修行者們；智慧得到善妙解脫，智慧得到善妙解脫的修行者們；安住于聖者種姓（聖種族，指修行佛法的聖者群體）的修行者們。這樣的集會，身心安泰，樂於獲得善利，各自帶領眷屬來到佛陀所在之處，如同廣大的缽羅奢樹（缽羅奢樹，一種高大繁茂的樹木）枝葉繁茂生長圓滿，清凈地安住。那時，世尊在初夜時分，在露天坐著，寂靜無聲，一切大眾恭敬地圍繞著他。這時，如來觀察在場的比丘眾，問道：『誰能去教化凈飯王（凈飯王，佛陀的父親），勸導他發菩提心，生起清凈的信解？』當時，尊者憍陳如（憍陳如，佛陀最早的五位弟子之一）立即從座位上站起來，袒露右肩，右膝跪地，合掌行禮，說道：『世尊！我願意前往。』佛陀說：『憍陳如！你在聲聞弟子中最為上首，最先理解真諦的含義，有很大的名望，一切眾生都像尊敬老師一樣尊敬你。先不要說這些，不需要你前往。』這時，會中的四大迦葉（四大迦葉，指摩訶迦葉等四位迦葉尊者）以及舍利弗（舍利弗，佛陀的十大弟子之一）、目犍連（目犍連，佛陀的十大弟子之一）等，各自行禮，說道：『我能去教化凈飯聖王。』佛陀都沒有允許，像之前一樣制止了他們。當時，大目犍連心中想：『不知道如來現在要派誰去父王那裡？』於是入定觀察，看到如來的心光遠遠地照耀著優陀夷（優陀夷，佛陀的弟子），就像太陽的光芒穿透樓閣，從東邊的窗戶直接照射到西邊的墻壁。這時，目犍連從禪定中出來，前往尊者優陀夷那裡，對他說：『世尊召你，讓你去教化父王。所以來告訴你。』

【English Translation】 English version: They understood the truth of dependent origination (緣諦, 'pratītyasamutpāda', the truth of interconnectedness), and the practitioners who understood the truth of dependent origination; they were skilled in calming their senses (諸根, 'indriya', the six senses: eyes, ears, nose, tongue, body, and mind), and the practitioners who were skilled in calming their senses; they had firm faith and understanding of the Dharma, and the practitioners who had firm faith and understanding; they were eager to seek the true meaning and benefit of the Dharma, and the practitioners who were eager to seek the true meaning and benefit; they could observe the truth of no-self (無我, 'anātman', the absence of a permanent self), and the practitioners who could observe no-self; they were free from all discriminations, and the practitioners who were free from all discriminations; they had eliminated all doubts, and the practitioners who had eliminated all doubts; their bodies and minds were light and at ease, and the practitioners whose bodies and minds were light and at ease; they freely loved the Dharma, and the practitioners who freely loved the Dharma; their minds had attained excellent liberation, and the practitioners whose minds had attained excellent liberation; their wisdom had attained excellent liberation, and the practitioners whose wisdom had attained excellent liberation; they abided in the lineage of the noble ones (聖種族, 'āryavaṃśa', the community of noble practitioners). Such an assembly was peaceful in body and mind, happy to gain good benefits, and each with their followers came to where the Buddha was, like a large Palasha tree (鉢羅奢樹, 'Butea monosperma', a tall and lush tree) with its branches and leaves growing fully and completely, abiding in purity. At that time, the World Honored One, in the first watch of the night, sat in the open, silent and still, with all the assembly respectfully surrounding him. Then, the Tathagata observed the assembly of Bhikkhus and asked them: 'Who is capable of going to convert King Suddhodana (淨飯王, 'Śuddhodana', the Buddha's father), and persuade him to generate the Bodhi mind and develop pure faith and understanding?' Then, the Venerable Ajñāta Kauṇḍinya (憍陳如, 'Ajñāta Kauṇḍinya', one of the first five disciples of the Buddha) immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms in reverence, and said: 'World Honored One! I am willing to go.' The Buddha said: 'Kauṇḍinya! You are the foremost among the Śrāvakas, the first to understand the meaning of the truth, and you have great renown. All beings respect you as a teacher. Let it be, you do not need to go.' At this time, the four great Kāśyapas (四大迦葉, 'Mahākāśyapa' and other three Kāśyapa), as well as Śāriputra (舍利弗, 'Śāriputra', one of the ten great disciples of the Buddha), Maudgalyāyana (目犍連, 'Maudgalyāyana', one of the ten great disciples of the Buddha), and others, each paid their respects and said: 'I can go to convert the holy King Suddhodana.' The Buddha did not allow any of them, stopping them as before. Then, Mahāmaudgalyāyana thought: 'I wonder who the Tathagata will send to the king?' He then entered into meditative concentration and saw that the light of the Tathagata's mind shone far away upon Udayin (優陀夷, 'Udayin', a disciple of the Buddha), like the sun's rays penetrating a building, shining directly from the east window to the west wall. Then, Maudgalyāyana arose from his meditation and went to the Venerable Udayin, and said to him: 'The World Honored One is calling you to go and convert the king. Therefore, I am informing you.'

優陀夷曰：「果蒙教敕，固當從命。」

目乾連曰：「尊者所往，此極難事，宜自審悉無貽後悔。所以者何？彼為灌頂剎帝利王，威德尊嚴，性無敢犯，孰能導達？何由召對？況復教化，發生信心？今取諸譬，子當可悉。如以百夫于累歲中，擔負乾薪，積成大聚，縱火焚之，其焰猛熾，復以酥油而沃其上；頗有人能於此廣大火聚中行，不為所害。又如有人慾于最勝龍象口中而取其牙，當知是人必遭所損。今欲往化凈飯聖王，此極為難，亦復如是。我今粗陳少分譬喻，臨事籌量，好自安意。」

於是世尊乃召尊者優陀夷至，而語之曰：「於我聲聞弟子之中，汝為釋種，具足辯才善說法要，今可往化凈飯父王，以善方便開發道意。」

時優陀夷承佛指喻，唯然受教。白言：「世尊！我今當往，唯愿大慈勿垂軫慮，設使父王或見致怒，遙冀慈光冥加救護。」

爾時世尊為優陀夷，而說偈言：

「賢哉優陀夷！　　今當聽我說。　汝具智辯才，　　眾中為上首，　釋種凈飯王，　　見必生忻悅，　是故汝應往，　　速勸令發心。　若能化父王，　　發生清凈意，　諸天及世人，　　咸增長善利。　安閑不修善，　　如沮岸將墜，　當於現生中，　　除我慢疑惑；　富貴剎

【現代漢語翻譯】現代漢語譯本優陀夷說：『既然蒙受教誨，我自然應當遵從命令。』目犍連說：『尊者您所要去的地方，這件事極其困難，應該自己仔細考慮，不要留下後悔。這是為什麼呢？因為他是灌頂的剎帝利王（Kshatriya，古印度四大種姓之一，指武士、貴族），威嚴尊貴，性情不容冒犯，誰能引導他？又如何能召見他？更何況是教化他，讓他生起信心？現在我舉些譬喻，您應當可以明白。比如用一百個人，在多年中，擔負乾柴，堆積成大堆，點火焚燒，火焰猛烈熾熱，再用酥油澆在上面；有人能在這廣大的火堆中行走，而不受傷害嗎？又比如有人想從最強大的龍象口中取出它的牙齒，應當知道這個人必定會遭受損害。現在想去教化凈飯聖王（Suddhodana，釋迦牟尼的父親），這極其困難，也像這樣。我現在只是粗略地陳述少許譬喻，臨到事情時要好好考慮，自己安心。』於是世尊就召見尊者優陀夷，對他說：『在我的聲聞弟子中，你是釋迦族人，具備辯才，善於說法要，現在可以去教化凈飯父王，用善巧方便開發他的道心。』當時優陀夷領受佛的指示，恭敬地接受教誨。稟告說：『世尊！我現在就去，只願大慈悲的您不要掛念，即使父王或許會發怒，也遙望慈悲的光芒暗中加持救護。』這時世尊為優陀夷，說了偈語：『賢哉優陀夷！現在應當聽我說。你具備智慧辯才，在眾人中為首領，釋迦族的凈飯王，見到你必定會歡喜，所以你應該前往，迅速勸導他發心。如果能教化父王，生起清凈的意念，諸天和世間的人，都將增長善利。安逸閑散不修善，就像崩塌的岸邊將要墜落，應當在今生之中，消除我慢和疑惑；富貴剎帝利，'

【English Translation】 English version Udayi said, 『Having received your instructions, I shall certainly obey.』 Maudgalyayana said, 『Venerable one, where you are going is extremely difficult. You should carefully consider it yourself and not leave any regrets. Why is that? Because he is an anointed Kshatriya king (Kshatriya, one of the four major castes in ancient India, referring to warriors and nobles), with majestic dignity, and his nature is not to be offended. Who can guide him? How can you be granted an audience? Moreover, how can you teach him and make him develop faith? Now, let me give some analogies so you may understand. For example, if a hundred men, over many years, carry dry firewood and pile it into a large heap, then set it on fire, the flames will be fierce and blazing. If you then pour ghee on top of it, would anyone be able to walk through this vast fire without being harmed? Or, if someone wanted to take a tooth from the mouth of the most powerful dragon elephant, you should know that this person would surely suffer harm. Now, going to teach King Suddhodana (Suddhodana, father of Shakyamuni) is extremely difficult, just like that. I have only roughly stated a few analogies. When the time comes, consider it well and put your mind at ease.』 Then the World Honored One summoned Venerable Udayi and said to him, 『Among my disciples who are Shravakas, you are of the Shakya clan, possessing eloquence and skilled in expounding the Dharma. Now you can go and teach King Suddhodana, your father, using skillful means to awaken his mind to the path.』 At that time, Udayi received the Buddha』s instructions and respectfully accepted the teachings. He reported, 『World Honored One! I will go now. I only wish that your great compassion will not be concerned. Even if my father becomes angry, I hope that your compassionate light will secretly protect and save me.』 Then the World Honored One spoke these verses for Udayi: 『Virtuous Udayi! Now you should listen to me. You possess wisdom and eloquence, And are the leader among the assembly, King Suddhodana of the Shakya clan, Will surely rejoice upon seeing you, Therefore, you should go, And quickly urge him to develop faith. If you can teach your father, And make him develop a pure mind, The gods and people of the world, Will all increase in good benefits. Being at ease and not cultivating good, Is like a collapsing bank about to fall, You should in this present life, Eliminate arrogance and doubt; Wealthy Kshatriya,'

那頃，　　增放逸染著，　如羈旅無財，　　所思唯有苦。　處最勝宮殿，　　受殊妙欲樂，　佛教不了知，　　樂壞生悲惱。　具四種兵眾，　　七寶諸眷屬，　隨意而自在，　　樂壞生悲惱。　有夜叉鬼神，　　啖眾生精氣，　令人染眾病，　　于身何不護？　積聚諸珍寶，　　如計羅娑山，　染慧所纏縛，　　不能自觀察。　由染慧覆心，　　善法無所了，　如人處夢中，　　何能有知覺？　凡夫失明慧，　　決定獲憂怖，　猶如涉遠道，　　而喪其伴侶。　是故優陀夷，　　當以善方便，　勸王立信幢，　　摧我慢高舉。　餘人非善巧，　　獎助令發心，　汝具妙辯才，　　能示三有苦。　我念過去劫，　　有王出於世，　名稱遍十方，　　號曰真實聚。　以善法治世，　　境極海邊際，　俱胝那臾多，　　臣民咸歸奉。　諸聚落城邑，　　多種種花果，　地唯生軟草，　　無瓦礫荊棘，　流泉及林木，　　處處皆圍繞，　百千乾闥婆，　　互奏諸音樂。　賢聖集其中，　　民物咸豐樂，　多諸比丘眾，　　依止持凈戒。　復有諸外道，　　大仙大智者，　其數有百千，　　舍所修苦行，　咸生真實見，　　信樂佛正法，　怖彼三惡道，　

【現代漢語翻譯】現代漢語譯本那時，放縱的慾望不斷增長，就像身處旅途卻沒有錢財，所想的只有痛苦。即使身處最豪華的宮殿，享受著各種美妙的欲樂，如果不能理解佛法，快樂也會轉為悲傷和煩惱。擁有強大的軍隊，七寶和眾多眷屬，可以隨心所欲，但快樂過後仍然會產生悲傷和煩惱。有些夜叉鬼神，會吞噬眾生的精氣，使人染上各種疾病，為什麼不保護好自己的身體呢？即使積聚了像計羅娑山（Kailasa，神山）一樣多的珍寶，如果被貪慾和愚癡所束縛，也不能看清自己。由於貪慾和愚癡矇蔽了內心，就不能理解善法，就像身處夢中，又怎麼會有知覺呢？凡夫失去了明智的智慧，必定會感到憂愁和恐懼，就像走在遙遠的道路上，卻失去了同伴一樣。所以，優陀夷（Udayi，佛陀弟子），你應該用好的方法，勸說國王樹立信仰的旗幟，摧毀他的傲慢自大。其他人不善於勸導，幫助他發心，你具有美妙的辯才，能夠揭示三有（三界）的痛苦。我記得過去劫中，有一位國王出現在世上，他的名聲傳遍十方，號稱真實聚（Satyasamgha）。他用善法治理國家，疆域到達海邊，有無數的臣民都歸順於他。各個村落和城市，都有各種各樣的花果，地上只生長柔軟的草，沒有瓦礫和荊棘。泉水和樹林，到處環繞，成百上千的乾闥婆（Gandharva，天上的樂神）互相演奏著各種音樂。賢聖之人聚集在那裡，人民生活富足快樂，有很多比丘（bhiksu，出家僧人）在那裡修行，持守清凈的戒律。還有很多外道，大仙和大智者，他們有成百上千人，都放棄了所修的苦行，都產生了真實的見解，信奉佛陀的正法，畏懼三惡道（地獄、餓鬼、畜生）。

【English Translation】 English version Then, the indulgence in desires increases, like a traveler without money, whose only thoughts are of suffering. Even dwelling in the most magnificent palace, enjoying the most exquisite pleasures, if one does not understand the Buddha's teachings, joy turns into sorrow and distress. Possessing a mighty army, seven treasures, and numerous attendants, being free to do as one pleases, joy still leads to sorrow and distress. There are yakshas (Yaksha, a type of nature spirit) and ghosts who devour the essence of living beings, causing them to contract various diseases. Why not protect one's own body? Even if one accumulates treasures like Mount Kailasa, if bound by greed and ignorance, one cannot see oneself clearly. Because greed and ignorance cloud the mind, one cannot understand the good Dharma, like a person in a dream, how can there be awareness? Ordinary people, having lost their clear wisdom, will surely experience worry and fear, like walking a long road and losing one's companions. Therefore, Udayi, you should use skillful means to persuade the king to raise the banner of faith and destroy his arrogance. Others are not skilled in guiding and helping him to generate faith, but you possess wonderful eloquence and can reveal the suffering of the three realms (of existence). I remember in past kalpas (aeons), there was a king who appeared in the world, his name spread in all directions, and he was called Satyasamgha (Truth Assembly). He governed the country with good Dharma, his territory reaching the sea, and countless subjects submitted to him. In every village and city, there were various kinds of flowers and fruits, the ground grew only soft grass, without rubble or thorns. Springs and forests surrounded everywhere, and hundreds and thousands of Gandharvas (celestial musicians) played various kinds of music. Sages and saints gathered there, the people lived in abundance and happiness, and many bhikshus (monks) practiced there, upholding pure precepts. There were also many non-Buddhist ascetics, great sages, and wise men, numbering in the hundreds and thousands, who abandoned their ascetic practices, and all generated true views, believing in the Buddha's true Dharma, and fearing the three evil paths (hell, hungry ghosts, and animals).

愿得生天果。　彼王有太子，　　名曰堅固慧，　值過去諸佛，　　久植諸德本。　俱胝那由他，　　人民皆親近，　觀五欲過患，　　心常生厭離。　睹王所居處，　　如彼天宮殿，　后妃競圍繞，　　受欲樂無極。　是時堅固慧，　　即啟白父王：『我今誠實心，　　誓求無上道，　于采女眷屬，　　都不生忻樂。　少年著欲者，　　樂壞苦即至，　如往古大仙，　　棲止於山谷，　五欲非究竟，　　寂靜即為樂。』　王語堅固慧：　　『勿作如是說，　若不受欲樂，　　何名為我子？　有國之富貴，　　如彼多聞天，　諸宮殿樓閣，　　眾寶而莊嚴。　百千眾妓樂，　　周匝常圍繞，　具最上色相，　　類天女無異，　面貌皆圓滿，　　唇丹齒齊密，　額廣復平正，　　目比青蓮葉，　形儀悉端直，　　膚潔猶珂雪，　作眾妙歌舞，　　而共相娛樂。　年少色鮮白，　　如彼枝上華，　汝當住於此，　　勿棄于榮貴。　我今誠謂汝，　　非毀亦非譽，　太子善了知，　　王位極尊勝。』　我聞是說已，　　決志求出難，　于彼五欲境，　　不著如夢寐。　復白于父王：　　『自念從無始，　為欲之所溺，　　娛情不知愧，　猶如彼盲夫，　

艱辛趣險道，　自舍平坦處，　　憑誰為歸救？　于欲不了知，　　何由脫苦縛？　當離於險道，　　此心非顛倒，　若能遠諸欲，　　安隱除過患。　當知著欲者，　　如盲無所見，　欲境如瀑流，　　傾注難防護。　世有明智人，　　當生於厭怖，　欲為眾苦因，　　損害逾蛇螫，　刀杖與毒藥，　　熾火然相似。』　堅固慧王子，　　含悲白父王：『我志在山林，　　離欲求解脫。　是身深可厭，　　老病苦縈縛，　不顧王寶位，　　愿允聽出家。』　是時王族中，　　童子名月施，　見太子出家，　　亦隨修梵行。　太子出家已，　　具勇猛精進，　獲得五神通，　　善修四無量。　人中釋師子，　　說法無所畏，　教化諸眾生，　　皆令入佛道。　彼月施童子，　　以善巧方便，　示五欲過患，　　勸王發道意。　優陀夷當知，　　往昔堅固慧，　于汝意云何？　　今則我身是。　其月施童子，　　樂修真實行，　同居釋種中，　　今則汝身是。　是故優陀夷，　　汝今應當往，　勸父王發心，　　增長諸善利。」

爾時尊者優陀夷，聞佛世尊說是偈已，欽承慈旨，作禮而退。于晨朝時執持應器，往迦毗羅城詣王宮門，見有百千釋種皇族

【現代漢語翻譯】現代漢語譯本『在艱險的道路上行走，自己捨棄平坦的道路，究竟要依靠誰來救護呢？如果不能瞭解慾望的真相，又如何能擺脫痛苦的束縛？應當遠離危險的道路，保持內心清醒不顛倒。如果能夠遠離各種慾望，就能安穩地消除過患。應當知道執著于慾望的人，就像盲人一樣什麼都看不見。慾望的境界就像瀑布一樣，傾瀉而下難以防護。世間有明智的人，應當對慾望產生厭惡和恐懼。慾望是眾多痛苦的根源，其損害比毒蛇的咬傷還要嚴重，就像刀杖、毒藥和燃燒的烈火一樣。』堅固慧王子，含著悲傷對父王說：『我的志向在山林，遠離慾望以求解脫。這個身體深可厭惡，被衰老、疾病和痛苦所纏繞。我不貪戀王位和寶藏，希望您允許我出家。』當時王族中，有個名叫月施的童子，看到太子出家，也跟隨他一起修行清凈的梵行。太子出家后，具備勇猛精進的精神，獲得了五種神通，並善於修習四無量心。人中的釋迦獅子，說法時無所畏懼，教化眾生，都讓他們進入佛道。那位月施童子，以善巧方便，揭示五欲的過患，勸說國王發起修道的意願。優陀夷，你應當知道，過去的堅固慧，你認為如何？他就是我現在的身。那位月施童子，樂於修習真實的修行，與釋迦族人同住，他就是你現在的身。所以，優陀夷，你現在應當前往，勸說你的父王發起道心，增長各種善的利益。」當時，尊者優陀夷聽聞佛陀世尊說完這些偈頌后，恭敬地接受了佛陀的慈悲教誨，行禮後退下。在早晨的時候，拿著應器，前往迦毗羅衛城，到達王宮門口，看到有成百上千的釋迦族皇室成員。

【English Translation】 English version 'Walking on a difficult and dangerous path, Having abandoned the flat and easy road, who will be your refuge and salvation? If one does not understand the nature of desires, how can one escape the bonds of suffering? One should stay away from the dangerous path, and keep the mind clear and not inverted. If one can stay away from all desires, one can peacefully eliminate the faults. One should know that those who are attached to desires are like the blind, unable to see anything. The realm of desires is like a waterfall, pouring down and difficult to guard against. The wise in the world should develop disgust and fear towards desires. Desires are the root of many sufferings, their harm is more severe than the bite of a poisonous snake, They are like swords, staffs, poison, and burning flames.' Prince Firm Wisdom, with sorrow, said to his father the king: 'My aspiration is in the mountains and forests, to leave desires and seek liberation. This body is deeply disgusting, bound by old age, sickness, and suffering. I do not covet the throne and treasures, I hope you will allow me to leave home.' At that time, in the royal family, there was a boy named Moon Giving, Seeing the prince leave home, he also followed him to practice pure conduct. After the prince left home, he possessed courageous diligence, He attained the five supernormal powers and was skilled in cultivating the four immeasurables. The Shakya lion among men, spoke the Dharma without fear, Teaching all beings, leading them all onto the path of the Buddha. That boy Moon Giving, with skillful means, Revealed the faults of the five desires, and urged the king to develop the intention for the path. Udayi, you should know, the Firm Wisdom of the past, What do you think? He is my present body. That boy Moon Giving, who delighted in practicing the true path, Living among the Shakya clan, he is your present body. Therefore, Udayi, you should now go, And persuade your father the king to develop the mind for the path, and increase all good benefits.' At that time, Venerable Udayi, having heard the World Honored One Buddha speak these verses, respectfully accepted the compassionate teachings of the Buddha, bowed and withdrew. In the morning, holding his alms bowl, he went to Kapilavastu, reaching the gate of the royal palace, and saw hundreds and thousands of Shakya royal family members.

共集一處，時彼眾中有一釋種，名曰月面，與優陀夷舊為知識，遙見尊者往相慰問：「何緣至此？」

優陀夷曰：「今從世尊所住之處尼拘律陀林中，匍匐而來，奉佛慈旨，遣令教化凈飯父王開發凈信。」

彼聞說已，而作是言：「昔者太子若不捨家，決定當作轉輪聖王，十善治化王四天下，當有七寶自然出現，所謂輪寶、象寶、馬寶、珠寶、女寶、兵寶、主藏神寶；復有千子之所圍繞，一切人民恭敬尊重。今既出家志樂空寂，則失如是廣大富貴，今所集會正議此耳。」

所言未竟，時凈飯王即召釋種羣列于庭，而語之曰：「卿等當知，悉達太子棄捨國位上妙快樂，樂居林野，一何錯謬。而今而後，汝等不應往詣彼所供養恭敬。若有違者，必當捶罰。」

時有釋種名曰善悟，聰慧明達，多諸善巧。出至宮門見優陀夷，方便附近，漸至屏處，始敢伸問：「世尊導師起居輕利安隱快樂，四大調和，少病少惱，化度眾生無疲勞耶？」

復有釋種名曰無憂，復有釋種名曰離憂，詣尊者所問訊世尊，一如前說：「我等咸欲詣世尊所，適奉王旨，諸釋種等不得於佛親近供養。若有違越，必行捶罰。為懼嚴敕，無敢往者。」

時優陀夷聞已太息，凈飯父王何意如是？如來慧日出現世間，于諸眾

【現代漢語翻譯】現代漢語譯本大家聚集在一起時，當時在眾人中有一位釋迦族人，名叫月面（Chandramukha），和優陀夷（Udayin）是舊相識，遠遠地看見尊者便上前慰問：『你為何來到這裡？』優陀夷說：『我現在從世尊（Bhagavan）居住的尼拘律陀林（Nigrodha）中，匍匐而來，奉佛陀的慈悲旨意，派遣我來教化凈飯（Suddhodana）父王，開發他的清凈信心。』他聽了這話后，就說：『以前太子如果不捨棄家庭，必定會成為轉輪聖王（Chakravartin），以十善（Dasa-kusala）治理天下，統治四方，那時會有七寶自然出現，即輪寶（Chakra-ratna）、象寶（Hasti-ratna）、馬寶（Ashva-ratna）、珠寶（Mani-ratna）、女寶（Stri-ratna）、兵寶（Ayudha-ratna）、主藏神寶（Parinayaka-ratna）；而且會有千子圍繞，一切人民都會恭敬尊重他。現在既然出家，志向是追求空寂，就失去了如此廣大的富貴，現在所議論的正是此事。』話還沒說完，當時凈飯王就召集釋迦族人排列在庭院中，對他們說：『你們應當知道，悉達多（Siddhartha）太子拋棄了王位和美好的快樂，喜歡居住在林野，這是多麼大的錯誤。從今以後，你們不應該去他那裡供養恭敬。如果有違背的，必定要受到鞭打懲罰。』當時有一位釋迦族人名叫善悟（Sugata），聰明智慧，通達事理，有很多善巧方便。他走出宮門，看見優陀夷，就方便地靠近他，漸漸走到僻靜的地方，才敢問：『世尊導師（Shasta）起居輕便安穩快樂嗎？四大（Cattaro-maha-bhutani）調和嗎？少病少惱嗎？教化眾生沒有疲勞嗎？』又有釋迦族人名叫無憂（Ashoka），又有釋迦族人名叫離憂（Vigata-shoka），他們去尊者那裡問候世尊，說的話和前面一樣：『我們都想去世尊那裡，但剛剛奉了國王的旨意，所有的釋迦族人都不得親近供養佛陀。如果有違背的，必定要受到鞭打懲罰。因為害怕嚴厲的命令，沒有人敢去。』當時優陀夷聽了，嘆息道，凈飯父王為何如此？如來（Tathagata）的智慧之日出現在世間，對於一切眾生...

【English Translation】 English version When they were all gathered together, there was a Shakya named Chandramukha (Moon-face) among the crowd. He was an old acquaintance of Udayin, and seeing the venerable one from afar, he went to greet him, asking, 'Why have you come here?' Udayin said, 'I have come crawling from the Nigrodha Grove, where the Bhagavan (World-Honored One) resides. I am here by the Buddha's compassionate decree, sent to teach King Suddhodana and develop his pure faith.' Upon hearing this, he said, 'If the prince had not left home, he would surely have become a Chakravartin (Wheel-Turning Monarch), ruling the four quarters of the world with the Ten Virtues (Dasa-kusala). Then, seven treasures would naturally appear: the Wheel Treasure (Chakra-ratna), the Elephant Treasure (Hasti-ratna), the Horse Treasure (Ashva-ratna), the Jewel Treasure (Mani-ratna), the Woman Treasure (Stri-ratna), the Military Treasure (Ayudha-ratna), and the Chief Treasurer Treasure (Parinayaka-ratna). Moreover, he would be surrounded by a thousand sons, and all people would respect and honor him. Now that he has left home, aspiring to emptiness and tranquility, he has lost such great wealth and glory. This is what we are discussing now.' Before he finished speaking, King Suddhodana summoned the Shakyas to assemble in the courtyard and said to them, 'You should know that Prince Siddhartha has abandoned his royal position and exquisite pleasures, preferring to live in the wilderness. This is a great mistake. From now on, you should not go to him to offer worship and respect. Anyone who disobeys will be punished with beatings.' At that time, there was a Shakya named Sugata (Well-gone), who was intelligent, wise, and skilled in many expedient means. He went out to the palace gate, saw Udayin, and approached him discreetly. Gradually, he led him to a secluded place and dared to ask, 'Is the Shasta (Teacher) well and comfortable? Are the four great elements (Cattaro-maha-bhutani) in harmony? Is he free from illness and affliction? Does he teach beings without fatigue?' There were also Shakyas named Ashoka (Without Sorrow) and Vigata-shoka (Free from Sorrow), who went to the venerable one to inquire about the Bhagavan, saying the same as before: 'We all wish to go to the Bhagavan, but we have just received the king's decree that all Shakyas are forbidden to approach and worship the Buddha. Anyone who disobeys will be punished with beatings. Fearing the strict order, no one dares to go.' Upon hearing this, Udayin sighed, 'Why is King Suddhodana like this? The sun of the Tathagata's (Thus-Gone One) wisdom has appeared in the world, for all beings...'

生多所饒益，一切人民、四大天王、帝釋天主、梵天王等，競伸供養，曾無虛日，我當求見彼凈飯王具陳上事。乃入定觀，知彼父王信根成熟決定可化。

時尊者優陀夷具諸威儀，結跏趺坐，涌在虛空，高七多羅樹，即現種種神通變化。時凈飯王遙見尊者乘空而來，心生歡喜，合掌瞻仰。說伽陀曰：

「希有成就殊勝行，　　現諸神變具威儀，　乘空至此有何緣？　　唯愿聖者速當說。」

爾時尊者優陀夷，以偈答曰：

「我是聖王子之子，　　依止如來法中住，　愿王速發凈信心，　　于勝福田興供養。　太子棄國成佛道，　　具勝吉祥大名稱，　身光常照於世間，　　智光能破諸癡暗。　猶如赫日除雲翳，　　空中普放大光明，　龍子智光亦復然，　　於三有中常照耀。　又如皎月舒盛光，　　掩蔽游空諸宿曜，　龍子智光亦復然，　　能伏一切諸外道。　又如師子吼巖谷，　　眾獸聞已悉奔竄，　龍子宣暢妙法音，　　摧諸異論令開解。　苦行外仙邪妄智，　　不能入解無我理，　流轉輪迴三界中，　　由無勝慧迷真諦。　一切世間諸有情，　　盲無慧眼難出離，　如來開發智光明，　　為破無始無明翳。　善惡二途極明顯，　　一為平坦一險阻，　如來善

【現代漢語翻譯】現代漢語譯本他給許多人帶來了利益，所有的人民、四大天王（佛教護法神）、帝釋天主（忉利天之主）、梵天王（色界之主）等，都爭相供養，沒有一天間斷。我應當去拜見凈飯王（釋迦牟尼佛的父親），向他陳述這些事情。於是他入定觀察，知道凈飯王的信根已經成熟，決定可以被教化。當時，尊者優陀夷（佛陀弟子）儀態莊嚴，結跏趺坐，升到空中，高七多羅樹（一種高大的樹木），隨即顯現種種神通變化。當時，凈飯王遠遠看見尊者乘空而來，心中歡喜，合掌瞻仰。他說了偈頌：『希有成就殊勝行，現諸神變具威儀，乘空至此有何緣？唯愿聖者速當說。』這時，尊者優陀夷用偈頌回答說：『我是聖王子之子，依止如來法中住，愿王速發凈信心，于勝福田興供養。太子棄國成佛道，具勝吉祥大名稱，身光常照於世間，智光能破諸癡暗。猶如赫日除雲翳，空中普放大光明，龍子智光亦復然，於三有中常照耀。又如皎月舒盛光，掩蔽游空諸宿曜，龍子智光亦復然，能伏一切諸外道。又如師子吼巖谷，眾獸聞已悉奔竄，龍子宣暢妙法音，摧諸異論令開解。苦行外仙邪妄智，不能入解無我理，流轉輪迴三界中，由無勝慧迷真諦。一切世間諸有情，盲無慧眼難出離，如來開發智光明，為破無始無明翳。善惡二途極明顯，一為平坦一險阻，如來善

【English Translation】 English version He brought benefit to many, and all the people, the Four Heavenly Kings (Buddhist guardian deities), Lord Śakra (ruler of Trāyastriṃśa heaven), King Brahmā (ruler of the Form realm), and others, vied to make offerings, without a single day's interruption. I should go to see King Śuddhodana (father of Shakyamuni Buddha) and tell him about these matters. Then he entered into meditative concentration and knew that King Śuddhodana's roots of faith were mature and that he could definitely be converted. At that time, the Venerable Udayin (a disciple of the Buddha), with all his dignified bearing, sat in the lotus position, rose into the air, seven tala trees (a tall tree) high, and immediately manifested various miraculous transformations. At that time, King Śuddhodana saw the Venerable one coming through the air from afar, and his heart was filled with joy, and he joined his palms in reverence. He spoke a gatha (verse): 'Rare is the achievement of supreme practice, manifesting various miraculous transformations with dignified bearing, what is the reason for coming here through the air? May the Venerable one quickly tell us.' At this time, the Venerable Udayin answered with a gatha: 'I am the son of the holy prince, abiding in the Dharma of the Tathagata, may the king quickly generate pure faith, and make offerings in the supreme field of merit. The prince abandoned his kingdom and attained Buddhahood, possessing supreme auspiciousness and great renown, his bodily light constantly illuminates the world, and his wisdom light can break through all ignorance. Like the bright sun removing the clouds, universally emitting great light in the sky, the dragon son's wisdom light is also like this, constantly shining in the three realms of existence. Also like the bright moon spreading its brilliant light, obscuring the wandering stars in the sky, the dragon son's wisdom light is also like this, able to subdue all the heretics. Also like a lion roaring in the valleys, all the beasts flee upon hearing it, the dragon son proclaims the wonderful Dharma sound, destroying all opposing views and causing them to understand. The ascetic heretics' perverse wisdom, cannot enter into the understanding of the principle of no-self, they transmigrate in the cycle of the three realms, because they lack supreme wisdom and are deluded about the true meaning. All sentient beings in the world, are blind and without the eye of wisdom, making it difficult to escape, the Tathagata has developed the light of wisdom, to break through the beginningless darkness of ignorance. The two paths of good and evil are extremely clear, one is smooth and the other is dangerous, the Tathagata is good

為指其迷，　　沒淤泥者能救拔。　譬若云能含眾水，　　普滋大地無高下，　佛施法雨亦復然，　　增長人天諸善種。　雨能充洽諸山林，　　藥草根莖及枝葉，　眾妙花蘤悉開敷，　　周遍莊嚴于大地。　亦如龍子雨法雨，　　滋榮佛法功德樹，　十力無畏不共法，　　成熟菩提智花果。　海中眾寶彌盧山，　　煥赫巋然而不動，　佛處聲聞大會中，　　最勝光明無與等。　三十三天帝釋主，　　廣興供養妙莊嚴，　龍子巍巍大沙門，　　諸天見者咸開悟。　欲入佛法解脫海，　　成就智慧法寶藏，　當以戒定為船筏，　　能至念處摩尼聚。　太子昔修諸苦行，　　或住陂池或巖窟，　或依迥絕曠野中，　　善達空無相無作。　牟尼大仙師子吼，　　指誘群迷生覺悟，　如是善巧方便力，　　難化能化使柔順。　佛為最上調御師，　　能施眾生諸法寶，　寂靜妙樂奢摩他，　　戒定功德堅固藏。　若能依教修諸行，　　除惑滅罪令清凈，　是故天人阿修羅，　　常樂聞持佛正法。」

於是凈飯王，為尊者優陀夷而說偈言：

「我子舍家無少樂，　　或乏飲食或臥具，　猶如鮮潔青蓮華，　　置之陸地當枯悴。」

尊者優陀夷，以偈答曰：

「如來游

【現代漢語翻譯】現代漢語譯本為迷途者指引方向，沒有陷入淤泥的人才能救拔他人。譬如雲彩能夠容納眾多水滴，普遍滋潤大地，不分高低。佛陀施予的法雨也是如此，增長人天眾生的各種善根。雨水能夠充分滋養山林，以及藥草的根莖和枝葉。各種美妙的花朵都盛開，周遍莊嚴著大地。也像龍子降下法雨，滋養佛法的功德樹。十力（如來十種智慧力量）無畏（佛的四種無所畏懼的自信）不共法（佛獨有的功德），使菩提智慧的花果成熟。海中的各種珍寶和彌盧山（須彌山，佛教宇宙觀中的中心山），光輝燦爛，巍然不動。佛陀在聲聞（聽聞佛法教誨而修行的人）大會中，是最殊勝的光明，無可比擬。三十三天（欲界第二天）的帝釋（天神之王）主，廣興供養，極其莊嚴。龍子（指佛陀）威嚴高大的沙門（出家修行者），諸天見到都開悟。想要進入佛法解脫的海洋，成就智慧法寶的寶藏。應當以戒律和禪定作為船筏，能夠到達念處（四念處，佛教修行方法）摩尼（如意寶珠）的聚集地。太子（指佛陀）過去修行各種苦行，有時住在池塘邊，有時住在巖洞里。有時依靠在荒涼偏僻的曠野中，善於通達空、無相、無作（佛教的三種解脫門）。牟尼（釋迦牟尼佛的尊稱）大仙發出獅子吼（比喻佛陀說法時的威猛），指引迷惑的眾生覺悟。像這樣善巧方便的力量，能夠教化難以教化的人，使他們變得柔順。佛陀是最上的調御師（調伏眾生煩惱的導師），能夠施予眾生各種法寶。寂靜美妙的快樂奢摩他（止，佛教禪定的一種），是戒律和禪定功德的堅固寶藏。如果能夠依照教導修行，就能消除迷惑，滅除罪業，使身心清凈。所以天人、阿修羅（一種神道生物），都常常樂於聽聞和受持佛陀的正法。於是凈飯王（釋迦牟尼佛的父親），為尊者優陀夷（佛陀的弟子）說了偈語：我的兒子捨棄家庭，沒有絲毫快樂，有時缺乏飲食，有時缺乏臥具。就像鮮艷潔白的青蓮花，放置在陸地上就會枯萎。尊者優陀夷，用偈語回答說：如來遊行

【English Translation】 English version To point out the way for those who are lost, only those who are not mired in mud can rescue others. It is like clouds that can hold many drops of water, universally nourishing the earth, without distinction of high or low. The Dharma rain bestowed by the Buddha is also like this, increasing the various good roots of humans and gods. Rain can fully nourish the mountains and forests, as well as the roots, stems, and leaves of medicinal herbs. All kinds of beautiful flowers bloom, adorning the earth all around. It is also like the dragon prince (referring to the Buddha) descending the Dharma rain, nourishing the merit tree of the Buddha's teachings. The ten powers (ten wisdom powers of the Tathagata), fearlessness (four kinds of fearlessness of the Buddha), and unique dharmas (unique merits of the Buddha) ripen the flowers and fruits of Bodhi wisdom. The various treasures in the sea and Mount Meru (Sumeru, the central mountain in Buddhist cosmology), are radiant and stand firm and unmoving. The Buddha, in the assembly of Sravakas (those who practice by hearing the Buddha's teachings), is the most supreme light, incomparable. The lord of the Thirty-three Heavens (the second heaven of the desire realm), Indra (king of the gods), widely makes offerings, which are extremely magnificent. The dragon prince (referring to the Buddha), the majestic and great Sramana (monk), all the gods who see him become enlightened. Those who wish to enter the ocean of liberation of the Buddha's teachings, and achieve the treasure of wisdom and Dharma. Should use precepts and meditation as a raft, which can reach the gathering place of mindfulness (the four foundations of mindfulness, a Buddhist practice) and Mani (wish-fulfilling jewel). The prince (referring to the Buddha) practiced various ascetic practices in the past, sometimes living by ponds, sometimes in caves. Sometimes relying on desolate and remote wilderness, being skilled in understanding emptiness, signlessness, and non-action (three doors of liberation in Buddhism). Muni (an honorific title for Shakyamuni Buddha), the great sage, roars like a lion (a metaphor for the Buddha's powerful teachings), guiding confused beings to enlightenment. Such skillful and expedient power can transform those who are difficult to transform, making them gentle and compliant. The Buddha is the supreme tamer (a guide who tames the afflictions of beings), who can bestow various Dharma treasures upon beings. The peaceful and wonderful joy of Samatha (calm abiding, a type of Buddhist meditation), is the firm treasure of the merits of precepts and meditation. If one can practice according to the teachings, one can eliminate confusion, eradicate sins, and purify the mind and body. Therefore, gods, humans, and Asuras (a type of divine being), are always happy to hear and uphold the Buddha's true Dharma. Then King Suddhodana (father of Shakyamuni Buddha), spoke these verses to the Venerable Udayin (a disciple of the Buddha): My son has abandoned his home, without any joy, sometimes lacking food, sometimes lacking bedding. Like a fresh and pure blue lotus flower, if placed on land, it will wither. The Venerable Udayin, replied with verses: The Tathagata travels

戲諸神通，　　常餐禪悅無飢渴，　由住寂靜妙等持，　　若金蓮華體堅實。」

時凈飯王，復說偈言：

「太子昔在皇宮日，　　百千采女常圍繞，　睡寤常聞歌吹聲；　　棲止山林有何樂？」

尊者優陀夷，以偈答曰：

「佛住解脫勝境界，　　深心依止諸禪定，　行住坐臥威儀中，　　常生喜樂曾無苦。」

時凈飯王，復說偈言：

「太子昔在皇宮日，　　眾妙茵褥敷臥具，　百千燈炬常照明，　　向夕未嘗知有暗。」

尊者優陀夷，以偈答曰：

「牟尼廣修殊勝行，　　以四無量為茵褥，　心常利樂諸有情，　　于中庸境無癡鈍。」

時凈飯王，復說偈言：

「昔時太子居深殿，　　遊戲受用諸快樂，　左右侍衛善承迎；　　獨止山林何所得？」

尊者優陀夷，以偈答曰：

「如來所止悉清勝，　　樂居寂靜阿蘭若，　平等觀視於世間，　　常得天龍常恭敬。」

時凈飯王，復說偈言：

「昔日太子處王宮，　　沐浴嬪嬙競承事，　上妙涂香以瑩身；　　棲止山林何所得？」

尊者優陀夷，以偈答曰：

「牟尼持戒為浴池，　　永滌諸惡凈無垢，　能令自他悉清凈，　　離眾塵穢登彼岸。」

時凈飯王，復說偈

【現代漢語翻譯】現代漢語譯本『他展現各種神通，常常以禪定的喜悅為食，沒有飢渴，因為他安住于寂靜的微妙等持（samādhi，禪定），身體如同堅實的金蓮花。』這時，凈飯王（Śuddhodana）又說偈頌：『太子過去在皇宮時，有成百上千的采女常常圍繞著他，睡著醒來都常聽到歌舞音樂的聲音；現在棲息在山林中，有什麼快樂呢？』尊者優陀夷（Udayin）用偈頌回答說：『佛陀安住在解脫的殊勝境界，內心深處依止各種禪定，在行、住、坐、臥的威儀中，常常生起喜悅，從未有痛苦。』這時，凈飯王又說偈頌：『太子過去在皇宮時，用各種美妙的茵褥鋪設床具，成百上千的燈火常常照明，到了晚上也從未知道有黑暗。』尊者優陀夷用偈頌回答說：『牟尼（釋迦牟尼佛的稱號）廣泛修習殊勝的修行，以四無量心（慈、悲、喜、舍）為茵褥，心中常常利益安樂一切有情眾生，在其中庸之道中沒有愚癡和遲鈍。』這時，凈飯王又說偈頌：『過去太子居住在深宮中，遊戲享用各種快樂，左右侍衛都善於承迎；現在獨自住在山林中，能得到什麼呢？』尊者優陀夷用偈頌回答說：『如來所居住的地方都清凈殊勝，樂於居住在寂靜的阿蘭若（araṇya，森林），平等地看待世間，常常得到天龍的恭敬。』這時，凈飯王又說偈頌：『過去太子在王宮中，沐浴時有嬪妃爭相服侍，用上好的涂香來潤澤身體；現在棲息在山林中，能得到什麼呢？』尊者優陀夷用偈頌回答說：『牟尼持守戒律作為浴池，永遠洗滌各種罪惡，清凈無垢，能夠使自己和他人全都清凈，脫離各種塵埃污穢，到達彼岸。』這時，凈飯王又說偈頌

【English Translation】 English version 'He displays various spiritual powers, often feeds on the joy of meditation, without hunger or thirst, because he dwells in the serene and subtle samādhi (meditative absorption), his body like a solid golden lotus.' Then, King Śuddhodana spoke in verse again: 'When the prince was in the palace, he was always surrounded by hundreds and thousands of maidens, and he would always hear songs and music when he was asleep or awake; now he dwells in the mountains and forests, what joy is there?' The Venerable Udayin replied in verse: 'The Buddha dwells in the supreme state of liberation, his mind deeply relies on various meditations, in his deportment of walking, standing, sitting, and lying down, he always generates joy and has never had suffering.' Then, King Śuddhodana spoke in verse again: 'When the prince was in the palace, his bed was laid with various exquisite cushions, and hundreds and thousands of lamps always illuminated, and he never knew darkness even at night.' The Venerable Udayin replied in verse: 'The Muni (an epithet for Shakyamuni Buddha) extensively cultivates supreme practices, using the four immeasurables (loving-kindness, compassion, joy, and equanimity) as his cushions, his mind always benefits and brings joy to all sentient beings, and in this middle path, there is no ignorance or dullness.' Then, King Śuddhodana spoke in verse again: 'In the past, the prince lived in the deep palace, enjoying various pleasures, and the attendants on his left and right were good at serving him; now he dwells alone in the mountains and forests, what can he gain?' The Venerable Udayin replied in verse: 'The places where the Tathagata (another epithet for the Buddha) dwells are all pure and supreme, he delights in dwelling in the serene araṇya (forest), he views the world with equanimity, and he always receives the reverence of gods and dragons.' Then, King Śuddhodana spoke in verse again: 'In the past, when the prince was in the palace, when he bathed, the concubines would compete to serve him, and they would use the finest fragrant ointments to adorn his body; now he dwells in the mountains and forests, what can he gain?' The Venerable Udayin replied in verse: 'The Muni holds the precepts as his bathing pool, forever washing away all evils, pure and without defilement, able to make himself and others all pure, free from all dust and defilement, and reach the other shore.' Then, King Śuddhodana spoke in verse again

言：

「太子所著殊妙衣，　　金縷貫飾珠瓔珞，　旃檀和合妙涂香；　　棲止山林何所得？」

尊者優陀夷，以偈答曰：

「牟尼以慚為上服，　　菩提分法如珠鬘，　護戒清涼若涂香，　　以用莊嚴功德體。」

時凈飯王，復說偈曰：

「太子所住常嚴警，　　百千勇士持戈胄，　傘蓋迎空蔽日光；　　獨向山林誰守護？」

尊者優陀夷，以偈答曰：

「牟尼具足十智力，　　于諸怖畏心不動，　慈悲普蔭諸群生，　　沙門法子常圍繞。」

時凈飯王復說偈言：

「善哉善說佛功德，　　不久當往聞法要。　愿今先受我供養，　　復持香飯奉如來。」

父子合集經卷第一大正藏第 11 冊 No. 0320 父子合集經

父子合集經卷第二

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯凈飯王始發信心品第一之餘

時尊者優陀夷知凈飯王心生感悟，說偈贊已，白言：「大王！今佛世尊出興於世為大法王，具足成就諸善功德，于彼沙門大眾之中，猶如滿月眾星圍繞，世尊光明復過於彼。大王！如來出世如秋空日，無雲覆蔽其光特盛。佛于沙門大眾之中，光明照耀復過於彼。又如海中有光明山，其光赫奕出於眾

【現代漢語翻譯】現代漢語譯本有人說：『太子所穿的華美衣裳，用金線串飾著珍珠瓔珞，還塗抹著旃檀（一種香木）調和的妙香；如今棲身山林，又能得到什麼呢？』尊者優陀夷，用偈頌回答說：『牟尼（釋迦牟尼的尊稱）以慚愧為最上的衣服，菩提（覺悟）的組成部分如同珍珠項鍊，守護戒律的清涼如同塗抹的香，用這些來莊嚴功德之身。』這時，凈飯王（釋迦牟尼的父親）又說偈頌：『太子居住的地方總是戒備森嚴，有成百上千的勇士拿著長矛和頭盔，傘蓋遮蔽天空，擋住日光；如今獨自前往山林，又有誰來守護呢？』尊者優陀夷，用偈頌回答說：『牟尼具足十種智慧的力量，對於各種恐懼都能心不動搖，慈悲的光芒普遍庇護著眾生，沙門（出家修行的人）的弟子們常常圍繞在他身邊。』這時，凈飯王又說偈頌：『說得好啊，善於贊說佛的功德，不久我將前去聽聞佛法的要義。希望現在先接受我的供養，再拿香飯供奉如來。』《父子合集經》卷第一大正藏第 11 冊 No. 0320 《父子合集經》《父子合集經》卷第二西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉詔譯凈飯王始發信心品第一之餘這時，尊者優陀夷知道凈飯王心中有所感悟，用偈頌讚嘆之后，說道：『大王！如今佛世尊出現於世，是為大法王，具足成就各種善的功德，在那些沙門大眾之中，就像滿月被眾星圍繞，世尊的光明又超過了他們。大王！如來出世就像秋天的太陽，沒有云彩遮蔽，光芒特別強盛。佛在沙門大眾之中，光明照耀又超過了他們。又像海中有光明山，它的光芒赫赫閃耀，超出眾山之上。

【English Translation】 English version It was said: 'The exquisite robes the prince wore, adorned with gold threads and pearl necklaces, and the fragrant sandalwood paste he used; now dwelling in the mountains and forests, what will he gain?' Venerable Udāyin replied in verse: 'The Muni (an epithet for Shakyamuni) takes shame as his supreme garment, the components of Bodhi (enlightenment) are like a pearl necklace, the coolness of upholding precepts is like fragrant paste, with these he adorns his body of merit.' Then, King Śuddhodana (Shakyamuni's father) spoke in verse: 'The place where the prince resided was always heavily guarded, with hundreds and thousands of warriors holding spears and helmets, canopies covering the sky, blocking the sunlight; now he goes alone to the mountains and forests, who will protect him?' Venerable Udāyin replied in verse: 'The Muni is endowed with the ten powers of wisdom, his mind is unmoved by all fears, his compassion universally shelters all beings, and the disciples of the Shramanas (ascetics) constantly surround him.' Then, King Śuddhodana spoke in verse: 'Well said, well spoken are the Buddha's merits, soon I shall go to hear the essence of the Dharma. I wish to first offer my respects now, and then offer fragrant rice to the Tathagata (Buddha).' The Sutra of the Collection of Father and Son, Volume One Taisho Tripitaka Volume 11, No. 0320, The Sutra of the Collection of Father and Son The Sutra of the Collection of Father and Son, Volume Two Translated by the Tripitaka Master of the Western Heaven, Chao San Da Fu, Shi Hong Lu Qing, Xuan Fan Da Shi, the Purple-robed Shramana, Ri Cheng, etc., under Imperial Decree, the remainder of the first chapter, 'King Śuddhodana's Initial Faith'. Then, Venerable Udāyin, knowing that King Śuddhodana's heart was moved, praised him in verse and said: 'Great King! Now the World Honored Buddha has appeared in the world as the Great Dharma King, fully endowed with all virtuous merits, among those Shramana assemblies, he is like the full moon surrounded by stars, and the World Honored One's light surpasses them. Great King! The Tathagata's appearance in the world is like the autumn sun, without clouds covering it, its light is especially strong. The Buddha, among the Shramana assemblies, shines with a light that surpasses them. It is also like a luminous mountain in the sea, its light shining brightly, surpassing all other mountains.'

山。佛處沙門大眾之中，光明照耀復過於彼。又如帝釋處善法堂，天眾圍繞，身光熾盛異諸天子。佛于沙門大眾之中，光明照耀復過於彼。又如大梵天王，百千俱胝梵眾圍繞，一切身光無與等者。佛于沙門大眾之中，光明照耀復過於彼。」

時凈飯王聞說世尊如是最勝光明威神，復自憶念：「往昔太子初降生時，地六震動，所謂動、遍動、極遍動、起、遍起、極遍起、涌、遍涌、極遍涌、震、遍震、極遍震、擊、遍擊、極遍擊、吼、遍吼、極遍吼，光照天地，無與等者，即行七步不假扶掖。是時空中澍二種水：一者、溫暖，二者、清冷，用為灌浴太子之身。地中自然涌出寶座，殊妙傘蓋，懸處虛空，有諸天子恭敬尊重，手執白拂，侍立左右。乃至菩薩長年舍家厭五欲樂，常住正念，說誠實語，令諸有情不相損害。所作決定勇猛堅固，愿成無上正等菩提，未得度者皆令得度，漸次至於究竟彼岸。」於是凈飯王為優陀夷，而說偈言：

「若人初生時，　　言說唯決定，　彼具寂靜慧，　　智者何不信？　太子初生時，　　世間無與等，　為世所尊重，　　智者何不信？　乃至於夢中，　　曾無虛妄說，　如說而修行，　　智者何不信？　于境不生貪，　　不為貪所縛，　不顧金寶聚，　　智者何不

【現代漢語翻譯】現代漢語譯本：『山。佛陀在沙門（出家修行者）大眾之中，所發出的光明照耀，比他們更加殊勝。又如帝釋（Indra，天神之王）在善法堂，被天眾圍繞，身上的光芒熾盛，不同於其他天子。佛陀在沙門大眾之中，所發出的光明照耀，比他們更加殊勝。又如大梵天王（Mahābrahmā，色界之主），被百千俱胝（koti，千萬）梵眾圍繞，一切身上的光芒沒有能與之相比的。佛陀在沙門大眾之中，所發出的光明照耀，比他們更加殊勝。』當時，凈飯王（Śuddhodana，釋迦牟尼佛的父親）聽到世尊（Bhagavān，佛陀的尊稱）如此最殊勝的光明威神，又自己回憶道：『往昔太子（悉達多，釋迦牟尼佛的俗名）初降生時，大地六種震動，即動、遍動、極遍動、起、遍起、極遍起、涌、遍涌、極遍涌、震、遍震、極遍震、擊、遍擊、極遍擊、吼、遍吼、極遍吼，光明照耀天地，沒有能與之相比的，隨即行走七步，不需要任何扶持。當時，空中降下兩種水：一種是溫暖的，一種是清涼的，用來沐浴太子的身體。地上自然涌出寶座，殊妙的傘蓋，懸掛在虛空之中，有諸天子恭敬尊重，手持白拂，侍立在左右。乃至菩薩（菩提薩埵，Buddha-to-be）長大后捨棄家庭，厭惡五欲之樂，常住正念，說誠實的話，使一切有情眾生不互相損害。所作的決定勇猛堅固，發願成就無上正等菩提（Anuttarā-samyak-saṃbodhi，無上正等覺悟），未得度者都令其得度，逐漸到達究竟的彼岸。』於是，凈飯王為優陀夷（Udayin，佛陀的侍者）說了偈頌：『如果有人初生時，所說的話都是決定不虛的，他具有寂靜的智慧，智者為何不相信呢？太子初生時，世間沒有能與之相比的，為世人所尊重，智者為何不相信呢？乃至在夢中，也從未說過虛妄的話，如所說的那樣去修行，智者為何不相信呢？對於外境不生貪戀，不被貪慾所束縛，不顧惜金銀財寶，智者為何不相信呢？』

【English Translation】 English version: 'The Buddha, in the midst of the monastic assembly, emitted a light that shone even more brilliantly than they did. Just as Indra (king of the gods) in the Sudharma Hall is surrounded by celestial beings, his body radiating a light that surpasses that of other gods, so too did the Buddha in the midst of the monastic assembly emit a light that shone even more brilliantly than they did. And like Mahābrahmā (the great Brahma god), surrounded by hundreds of thousands of kotis (ten millions) of Brahma beings, whose bodily light is unmatched by any other, the Buddha in the midst of the monastic assembly emitted a light that shone even more brilliantly than they did.' At that time, King Śuddhodana (father of Siddhartha Gautama) heard of the World Honored One's (Bhagavān, an epithet for the Buddha) most supreme light and majestic power, and he recalled: 'When the prince (Siddhartha, the Buddha's given name) was first born, the earth shook in six ways: moving, universally moving, extremely universally moving; rising, universally rising, extremely universally rising; surging, universally surging, extremely universally surging; quaking, universally quaking, extremely universally quaking; striking, universally striking, extremely universally striking; roaring, universally roaring, extremely universally roaring. Light illuminated the heavens and the earth, unmatched by any other, and he immediately walked seven steps without any support. At that time, two kinds of water descended from the sky: one warm and one cool, to bathe the prince's body. A jeweled throne naturally emerged from the earth, and a magnificent canopy hung in the sky. Celestial beings respectfully honored him, holding white whisks, standing on his left and right. Furthermore, the Bodhisattva (Buddha-to-be), having grown up, renounced his home, detested the pleasures of the five senses, always maintained right mindfulness, spoke truthfully, and ensured that all sentient beings did not harm each other. His decisions were courageous and firm, vowing to achieve Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), leading those who had not yet attained liberation to liberation, gradually reaching the ultimate shore.' Then, King Śuddhodana spoke these verses to Udayin (a close attendant of the Buddha): 'If a person, at the time of their birth, speaks only what is certain, and possesses the wisdom of tranquility, why would a wise person not believe? When the prince was first born, there was no one in the world equal to him, he was respected by the world, why would a wise person not believe? Even in dreams, he has never spoken falsely, and he practices as he speaks, why would a wise person not believe? He does not become greedy for external things, is not bound by greed, and does not care for gold and jewels, why would a wise person not believe?'

信？　瞋如利刀劍，　　忿怒令他怖，　善離彼過失，　　智者何不信？　勝慧常相應，　　驚怖不能動，　由離癡過失，　　智者何不信？　受用五欲樂，　　不為彼纏縛，　勝慧善抉擇，　　智者何不信？　百千種幻術，　　無少分真實，　善人非所樂，　　智者何不信？　無數巧妙言，　　畢竟為戲論，　于縛不能脫，　　智者何不信？　若愛樂法樂，　　相應諸義利，　決定能離縛，　　彼言何不信？　離垢方便力，　　人孰能防禦，　逾城出釋宮，　　彼言何不信？　棄捨五欲樂，　　棲山若麋鹿，　志樂求菩提，　　彼言何不信？　六年修苦行，　　為度諸眾生，　求最上菩提，　　彼言何不信？　六年食麻麥，　　不思諸美膳，　求最上菩提，　　彼言何不信？　六年處谷山，　　眾魔來伺隙，　不能見少過，　　彼言何不信？　何人不求利，　　獨無少希望，　善離貪過患，　　彼言何不信？　無上正等覺，　　若他未曾聞，　難信復難解，　　彼言何不信？　若梵天請轉，　　或世尊自說，　如是微妙法，　　彼言何不信？　憐愍釋種故，　　示生於王宮，　皆令脫苦縛，　　彼言何不信？　未登彼岸者，　　教詔令得度，　

【現代漢語翻譯】現代漢語譯本為何不信？嗔恨如鋒利的刀劍，憤怒使他人恐懼，善於遠離這些過失，有智慧的人為何不信？殊勝的智慧常常相伴，驚恐不能動搖他，因為遠離了愚癡的過失，有智慧的人為何不信？享受五欲的快樂，卻不被它們束縛，殊勝的智慧善於抉擇，有智慧的人為何不信？成百上千種幻術，沒有絲毫真實，善良的人不喜愛這些，有智慧的人為何不信？無數巧妙的言辭，終究是戲論，對於束縛不能解脫，有智慧的人為何不信？如果喜愛佛法的快樂，與各種義理相應，必定能夠脫離束縛，這些話為何不信？遠離污垢的方便力量，有誰能夠防禦？他逾越城墻離開釋迦族（釋迦族：古代印度的一個部落）的宮殿，這些話為何不信？拋棄五欲的快樂，像麋鹿一樣棲息在山林，立志追求菩提（菩提：佛教指覺悟的智慧），這些話為何不信？六年苦修，爲了度化一切眾生，尋求最上等的菩提，這些話為何不信？六年吃麻麥，不思念各種美味佳餚，尋求最上等的菩提，這些話為何不信？六年身處山谷，眾魔前來伺機，卻不能發現他絲毫過失，這些話為何不信？誰不追求利益，唯獨他沒有絲毫希望，善於遠離貪婪的過患，這些話為何不信？無上正等覺（無上正等覺：佛教指最高的覺悟），如果他人從未聽聞，難以相信又難以理解，這些話為何不信？如果梵天（梵天：印度教和佛教中的神祇）請求他轉法輪，或者世尊（世尊：佛教對佛陀的尊稱）自己宣說，如此微妙的佛法，這些話為何不信？因為憐憫釋迦族，示現出生在王宮，都爲了讓他們脫離痛苦的束縛，這些話為何不信？沒有到達彼岸的人，教導他們得以度脫，

【English Translation】 English version Why not believe? Anger is like a sharp sword, wrath makes others fearful, Being good at abandoning these faults, why wouldn't the wise believe? Superior wisdom is always present, fear cannot move him, Because he is free from the faults of ignorance, why wouldn't the wise believe? Enjoying the pleasures of the five desires, yet not being bound by them, Superior wisdom is good at discerning, why wouldn't the wise believe? Hundreds and thousands of illusions, without a bit of truth, Good people do not like these, why wouldn't the wise believe? Countless skillful words, ultimately are just idle talk, Unable to break free from bondage, why wouldn't the wise believe? If one loves the joy of Dharma, corresponding with various meanings and benefits, Surely able to break free from bondage, why not believe these words? The power of skillful means to remove defilements, who can resist it? He crossed the city walls and left the palace of the Shakya clan (Shakya clan: an ancient Indian tribe), why not believe these words? Abandoning the pleasures of the five desires, dwelling in the mountains like a deer, Aspiring to seek Bodhi (Bodhi: Buddhist term for enlightenment), why not believe these words? Practicing asceticism for six years, in order to liberate all sentient beings, Seeking the supreme Bodhi, why not believe these words? Eating sesame and barley for six years, not thinking of various delicacies, Seeking the supreme Bodhi, why not believe these words? Dwelling in the valley for six years, with demons coming to seek an opportunity, Yet unable to find any fault in him, why not believe these words? Who does not seek benefit, yet he alone has no hope, Being good at abandoning the faults of greed, why not believe these words? The unsurpassed perfect enlightenment (unsurpassed perfect enlightenment: the highest enlightenment in Buddhism), if others have never heard of it, Difficult to believe and difficult to understand, why not believe these words? If Brahma (Brahma: a deity in Hinduism and Buddhism) requests him to turn the Dharma wheel, or the World Honored One (World Honored One: a respectful term for the Buddha) himself proclaims, Such subtle Dharma, why not believe these words? Out of compassion for the Shakya clan, he manifested birth in the royal palace, All to liberate them from the bonds of suffering, why not believe these words? Those who have not reached the other shore, teaching them to be liberated,

常發如是愿，　　彼言何不信？　世尊于往昔，　　嘗如是勸化，　當知今亦然，　　彼言何不信？　是故我今者，　　求見法中王，　如是諦觀察，　　得身心清凈。」

時凈飯王說是偈已，復更思惟，謂尊者曰：「是身何久，乃發道意？」

時優陀夷為凈飯王而說偈言：

「大王今作人中主，　　應當修習諸義利，　如來稱讚發心因，　　常得生於尊勝處。　若能發生清凈意，　　往詣牟尼大仙所，　所獲功德難可量，　　增長人天諸善種。　如來昔為王太子，　　大悲愍念諸群萌，　廣行平等無量心，　　猶若蓮華不著水。　一切有情沒瀑流，　　佛能救拔令出離，　是名無上兩足尊；　　王發凈心善調伏。　佛智最上最第一，　　善拔眾生疑惑箭，　永離眾苦得安樂；　　王發凈心善調伏。　太子永斷三有縛，　　降伏四種魔軍眾，　得成無上大菩提；　　王發凈心善調伏。　開示解脫甘露法，　　帝釋人王咸勸請，　利樂三界諸有情；　　王發凈心善調伏。　能轉最勝妙法輪，　　攝化一切諸外道，　其數俱胝那臾多；　　王發凈心善調伏。　如來慧眼極清凈，　　眾生無明之所覆，　說法能除彼癡暗；　　王發凈心善調伏。　眾生老死所逼

【現代漢語翻譯】現代漢語譯本『他』常發這樣的願望，為什麼不相信呢？世尊（佛陀）在過去，曾經這樣勸導教化，應當知道現在也是這樣，為什麼不相信呢？因此我現在，想要見到法中之王（佛陀），像這樣仔細觀察，才能得到身心清凈。」

這時，凈飯王（Suddhodana）說完這偈頌后，又思考，對尊者（優陀夷，Udayin）說：『他的身體是什麼時候，才發起了修道的意願呢？』

這時，優陀夷（Udayin）為凈飯王（Suddhodana）說了偈頌：

『大王您現在是人中的君主，應當修習各種義理利益，如來（佛陀）稱讚發心的因緣，常常能夠生於尊貴殊勝之處。如果能夠發起清凈的意念，前往牟尼大仙（佛陀）那裡，所獲得的功德難以衡量，增長人天各種善的種子。如來（佛陀）過去是王子的時候，大悲憐憫一切眾生，廣泛實行平等無量的慈悲心，就像蓮花一樣不沾染水。一切有情眾生都沉沒在瀑流中，佛陀能夠救拔他們使之脫離，這就是無上兩足尊（佛陀）的稱號；大王您應當發起清凈心善加調伏。佛陀的智慧最上最第一，善於拔除眾生疑惑的箭，永遠脫離各種痛苦得到安樂；大王您應當發起清凈心善加調伏。太子（佛陀）永遠斷除了三有（欲有、色有、無色有）的束縛，降伏了四種魔軍（煩惱魔、五蘊魔、死魔、天魔）的侵擾，成就了無上大菩提（覺悟）；大王您應當發起清凈心善加調伏。開示解脫的甘露妙法，帝釋（Indra）和人王都勸請他說法，利益安樂三界一切有情眾生；大王您應當發起清凈心善加調伏。能夠轉動最殊勝的妙法輪（佛法），攝受教化一切外道，他們的數量有俱胝（koti）那由他（nayuta）之多；大王您應當發起清凈心善加調伏。如來（佛陀）的慧眼極其清凈，眾生被無明所覆蓋，說法能夠去除他們的愚癡黑暗；大王您應當發起清凈心善加調伏。眾生被衰老和死亡所逼迫，

【English Translation】 English version 'He' often makes such vows, why not believe it? The World Honored One (Buddha) in the past, once advised and taught in this way, It should be known that it is the same now, why not believe it? Therefore, I now, wish to see the King of Dharma (Buddha), Observing carefully in this way, one can attain purity of body and mind.'

At this time, King Suddhodana, after speaking this verse, pondered again, and said to the Venerable (Udayin): 'When did his body, develop the intention to practice the path?'

At this time, Udayin spoke a verse for King Suddhodana:

'Great King, you are now the ruler among men, you should cultivate various righteous benefits, The Tathagata (Buddha) praises the causes of generating the aspiration, and one can always be born in a noble and superior place. If one can generate a pure intention, and go to the Great Sage Muni (Buddha), The merits obtained are immeasurable, increasing the seeds of various good deeds for humans and gods. The Tathagata (Buddha) was once a prince, with great compassion for all sentient beings, Widely practicing equal and immeasurable compassion, like a lotus flower not attached to water. All sentient beings are submerged in the torrent, the Buddha can rescue them and lead them out, This is the title of the unsurpassed Two-Legged Honored One (Buddha); Great King, you should generate a pure mind and cultivate well. The Buddha's wisdom is the highest and the foremost, skillful in removing the arrows of doubt from sentient beings, Forever free from all suffering and attaining happiness; Great King, you should generate a pure mind and cultivate well. The Prince (Buddha) forever severed the bonds of the three realms (desire realm, form realm, formless realm), subdued the four kinds of demonic armies (the demon of afflictions, the demon of the five aggregates, the demon of death, the demon of the heavens), And attained unsurpassed Bodhi (enlightenment); Great King, you should generate a pure mind and cultivate well. Revealing the nectar of liberation, Indra and human kings all urged him to teach the Dharma, Benefiting and bringing happiness to all sentient beings in the three realms; Great King, you should generate a pure mind and cultivate well. Able to turn the most supreme Dharma wheel (Buddha's teachings), embracing and teaching all the heretics, Their number is in the kotis (koti) and nayutas (nayuta); Great King, you should generate a pure mind and cultivate well. The Tathagata's (Buddha) wisdom eye is extremely pure, sentient beings are covered by ignorance, Teaching the Dharma can remove their ignorance and darkness; Great King, you should generate a pure mind and cultivate well. Sentient beings are oppressed by old age and death,

迫，　　如來說法除憂怖，　方便令登常樂門；　　王發凈心善調伏。　如來出現於世間，　　如空四澍大雲雨，　能滅熾然三毒火；　　王發凈心善調伏。　牟尼十力智光明，　　銷滅眾生三世罪，　畢竟遠離諸過咎；　　王發凈心善調伏。　如來常以大悲心，　　愛念眾生如赤子，　皆令離苦得解脫；　　王發凈心善調伏。　難化剛強諸眾生，　　如來方便能攝受，　令除掉舉與憍慢；　　王發凈心善調伏。　眾生沒于貪慾海，　　諸天著樂亦復然，　佛垂十力能拯接；　　王發凈心善調伏。　如來大悲無與等，　　無量功德所莊嚴，　能救眾生長夜苦；　　王發凈心善調伏。　如來大悲方便力，　　若摩尼珠能瑩水，　善除斗諍垢濁因；　　王發凈心善調伏。　如摩尼寶本性凈，　　眾生見已咸歡喜，　牟尼永離煩惱因；　　王發凈心善調伏。　人天多受別離苦，　　佛令獲得寂靜樂，　出離輪迴生死因；　　王發凈心善調伏。　牟尼成就功德海，　　我今略說一少分，　譬如虛空無有邊；　　王發凈心善調伏。」

時凈飯王聞偈贊已，即自憶念：「曏者菩薩未出家時，我曾親見作勝事業，正念相應發決定愿：『我當舍家誓成佛道，度諸眾生令至彼岸。』」

【現代漢語翻譯】現代漢語譯本佛陀說法能消除憂愁和恐懼，用方便法門使眾生登上常樂的境界；國王發起清凈心，善於調伏自己的心性。如來（Tathagata，佛的稱號）出現在世間，就像空中降下普施甘霖的大雨，能夠熄滅眾生心中熾盛的貪、嗔、癡三毒之火；國王發起清凈心，善於調伏自己的心性。牟尼（Muni，釋迦牟尼的稱號）具有十力（佛的十種力量）的智慧光明，能夠消滅眾生過去、現在、未來三世所造的罪業，使眾生最終遠離一切過失和罪責；國王發起清凈心，善於調伏自己的心性。如來常常以大慈悲心，愛護眾生如同自己的孩子，使他們都能夠脫離痛苦，得到解脫；國王發起清凈心，善於調伏自己的心性。對於難以教化、剛強頑固的眾生，如來用方便法門來攝受他們，使他們去除掉舉（心浮氣躁）和憍慢（驕傲自大）的習氣；國王發起清凈心，善於調伏自己的心性。眾生沉溺在貪慾的海洋中，諸天（Devas，天神）也執著于享樂，佛陀以十力能夠救拔他們；國王發起清凈心，善於調伏自己的心性。如來的大慈悲心無與倫比，以無量的功德來莊嚴自身，能夠救度眾生脫離長久的痛苦；國王發起清凈心，善於調伏自己的心性。如來以大慈悲的方便之力，就像摩尼寶珠能夠澄清水一樣，能夠善於消除爭鬥和污濁的根源；國王發起清凈心，善於調伏自己的心性。就像摩尼寶珠本身清凈一樣，眾生見到它都會感到歡喜，牟尼永遠遠離煩惱的根源；國王發起清凈心，善於調伏自己的心性。人天眾生常常遭受生離死別的痛苦，佛陀使他們獲得寂靜的快樂，脫離輪迴生死的因果；國王發起清凈心，善於調伏自己的心性。牟尼成就了功德的海洋，我現在只是略微說出其中的一小部分，就像虛空一樣無邊無際；國王發起清凈心，善於調伏自己的心性。當時，凈飯王（Suddhodana，釋迦牟尼的父親）聽完這些偈頌讚嘆后，就回憶起：『以前菩薩（Bodhisattva，指釋迦牟尼）還未出家時，我曾親眼見到他所做的殊勝事業，當時他正念相應，發下堅定的誓願：『我應當捨棄家庭，發誓成就佛道，度化一切眾生到達彼岸。』

【English Translation】 English version The Tathagata (Buddha) teaches the Dharma to dispel sorrow and fear, using skillful means to lead beings to the realm of eternal bliss; the king generates a pure mind, skillfully subduing his own nature. The Tathagata appears in the world, like a great cloud raining down universally, able to extinguish the blazing fires of the three poisons (greed, hatred, and delusion) in beings' hearts; the king generates a pure mind, skillfully subduing his own nature. Muni (Sage, referring to Shakyamuni Buddha) possesses the light of wisdom from the ten powers (ten powers of a Buddha), able to eradicate the sins of beings from the past, present, and future, ultimately leading them away from all faults and transgressions; the king generates a pure mind, skillfully subduing his own nature. The Tathagata always has great compassion, loving beings as if they were his own children, enabling them all to escape suffering and attain liberation; the king generates a pure mind, skillfully subduing his own nature. For beings who are difficult to transform, stubborn and obstinate, the Tathagata uses skillful means to embrace them, enabling them to remove their restlessness and arrogance; the king generates a pure mind, skillfully subduing his own nature. Beings are drowning in the ocean of desire, and even the Devas (gods) are attached to pleasure, but the Buddha, with his ten powers, is able to rescue them; the king generates a pure mind, skillfully subduing his own nature. The Tathagata's great compassion is unparalleled, adorned with immeasurable merits, able to save beings from long-lasting suffering; the king generates a pure mind, skillfully subduing his own nature. The Tathagata, with the power of great compassionate skillful means, is like a Mani jewel that can clarify water, able to skillfully eliminate the causes of strife and turbidity; the king generates a pure mind, skillfully subduing his own nature. Just as the Mani jewel is inherently pure, beings who see it feel joy, and Muni is forever free from the causes of affliction; the king generates a pure mind, skillfully subduing his own nature. Humans and gods often suffer the pain of separation, but the Buddha enables them to attain the joy of tranquility, escaping the cycle of birth and death; the king generates a pure mind, skillfully subduing his own nature. Muni has achieved an ocean of merits, and I have only briefly spoken of a small portion, which is like the boundless expanse of space; the king generates a pure mind, skillfully subduing his own nature. At that time, King Suddhodana (Shakyamuni's father), having heard these verses of praise, recalled: 'Previously, when the Bodhisattva (referring to Shakyamuni) had not yet left home, I personally witnessed the extraordinary deeds he performed. At that time, with mindfulness, he made a firm vow: 'I shall renounce my family, vow to attain Buddhahood, and liberate all beings to reach the other shore.'

乃謂尊者優陀夷曰：「汝今即是如來之子，自食訖已，別赍供養，然後我當詣世尊所。」

時優陀夷生大歡喜，即持香飯奉上如來。佛受供已，召諸比丘，而告之曰：「彼優陀夷，我遣往化凈飯父王，今已信解。」

佛即贊彼優陀夷言：「善哉！善哉！汝今獲得無量福蘊，令諸世間諸天及人，聞是事已，增長善根。」

有諸比丘白言：「世尊！彼優陀夷得幾所福？」

佛言：「假使十方殑伽河中所有沙數，無量無邊不可稱量，是優陀夷所得福報，與彼沙數正等無異。」

於是世尊食已收缽，安住威儀，加趺而坐，入定觀察，父王將至。即召北方多聞天王，與其眷屬百千俱胝那臾多大藥叉將，于自宮出從空而來，屈伸臂頃，到于佛所，合掌作禮，供養世尊及比丘眾，住立一面。

複次，東方持國天王，與其眷屬百千俱胝那臾多乾闥婆眾，從空而來，到于佛所，合掌作禮供養世尊及比丘眾，住立一面。

複次，南方增長天王，與其眷屬百千俱胝那臾多矩畔拏眾，從空而來，到于佛所，合掌作禮供養世尊及比丘眾，住立一面。

複次，西方廣目天王，與其眷屬百千俱胝那臾多諸大龍眾，從空而來，到于佛所，合掌作禮供養世尊及比丘眾，住立一面。

複次，帝釋天

【現代漢語翻譯】現代漢語譯本：於是，他對尊者優陀夷說：『你現在是如來的兒子了，自己吃完飯後，另外準備一份供養，然後我將前往世尊那裡。』當時，優陀夷非常高興，立刻拿著香飯供奉給如來。佛接受供養后，召集眾比丘，告訴他們說：『那位優陀夷，我派他去教化凈飯（Suddhodana）父王，現在他已經信解了。』佛隨即讚歎優陀夷說：『好啊！好啊！你現在獲得了無量的福德，讓世間諸天和人們，聽到這件事後，增長善根。』有比丘問：『世尊！優陀夷得到了多少福德？』佛說：『假設十方恒河中所有沙子的數量，無量無邊不可稱量，優陀夷所得的福報，與那些沙子的數量完全相等，沒有差別。』這時，世尊吃完飯後收起缽，安住威儀，盤腿而坐，入定觀察，知道父王將要到來。隨即召來北方多聞天王（Vaisravana），及其眷屬百千俱胝那臾多（俱胝為千萬，那臾多為億）大藥叉（Yaksa）將，從自己的宮殿出來，從空中而來，屈伸手臂的瞬間，就到了佛陀所在之處，合掌作禮，供養世尊和比丘眾，站在一旁。其次，東方持國天王（Dhritarashtra），及其眷屬百千俱胝那臾多乾闥婆（Gandharva）眾，從空中而來，到了佛陀所在之處，合掌作禮，供養世尊和比丘眾，站在一旁。其次，南方增長天王（Virudhaka），及其眷屬百千俱胝那臾多矩畔拏（Kumbhanda）眾，從空中而來，到了佛陀所在之處，合掌作禮，供養世尊和比丘眾，站在一旁。其次，西方廣目天王（Virupaksa），及其眷屬百千俱胝那臾多諸大龍（Naga）眾，從空中而來，到了佛陀所在之處，合掌作禮，供養世尊和比丘眾，站在一旁。其次，帝釋天（Indra）

【English Translation】 English version: Then he said to the Venerable Udayin, 'You are now the son of the Tathagata. After you have eaten, prepare another offering, and then I will go to the World Honored One.' At that time, Udayin was overjoyed and immediately offered the fragrant rice to the Tathagata. After the Buddha received the offering, he summoned the monks and told them, 'That Udayin, whom I sent to convert King Suddhodana, now has faith and understanding.' The Buddha then praised Udayin, saying, 'Excellent! Excellent! You have now obtained immeasurable merit, causing all beings in the world, including gods and humans, to increase their roots of goodness upon hearing this.' Some monks asked, 'World Honored One, how much merit has Udayin obtained?' The Buddha said, 'Suppose the number of sands in all the Ganges Rivers of the ten directions is immeasurable and uncountable, the merit obtained by Udayin is exactly equal to that number of sands, without any difference.' Then, after the World Honored One finished eating, he put away his bowl, maintained his dignified posture, sat cross-legged, and entered into meditative observation, knowing that his father was about to arrive. He then summoned the Northern Heavenly King Vaisravana, along with his retinue of hundreds of thousands of kotis (a koti is ten million) of nayutas (a nayuta is one hundred million) of great Yaksa generals, who came from his palace through the air. In the time it takes to stretch and bend an arm, they arrived at the Buddha's place, joined their palms in reverence, made offerings to the World Honored One and the assembly of monks, and stood to one side. Next, the Eastern Heavenly King Dhritarashtra, along with his retinue of hundreds of thousands of kotis of nayutas of Gandharvas, came through the air, arrived at the Buddha's place, joined their palms in reverence, made offerings to the World Honored One and the assembly of monks, and stood to one side. Next, the Southern Heavenly King Virudhaka, along with his retinue of hundreds of thousands of kotis of nayutas of Kumbhandas, came through the air, arrived at the Buddha's place, joined their palms in reverence, made offerings to the World Honored One and the assembly of monks, and stood to one side. Next, the Western Heavenly King Virupaksa, along with his retinue of hundreds of thousands of kotis of nayutas of great Nagas, came through the air, arrived at the Buddha's place, joined their palms in reverence, made offerings to the World Honored One and the assembly of monks, and stood to one side. Next, Indra

主與三十三天無數天子，來至佛所作禮供養。如是，焰摩天、睹史多天、樂變化天、他化自在天、大梵王天、光音天、廣果天、凈居天，此諸天子各與百千俱胝那臾多天子眷屬，來詣佛所頭面作禮，供養恭敬及比丘僧，住立一面。

複次，毗摩質多羅阿修羅王，與六十那臾多眷屬，著新凈衣次第裝束，從空而來到于佛所，頭面作禮供養世尊及比丘眾，在一面住。

複次，迦婁羅王與其眷屬八萬六千眷屬俱，從空而來，到于佛所，合掌作禮供養世尊及比丘眾，住立一面。

復有外道大仙婆羅門等八十俱胝，從於諸方來詣佛所親近供養，譬若滿月麗於空中，威德光明隱蔽宿曜。

時彼眾中天龍鬼神、摩睺羅伽等，一心同聲，以偈贊曰：

「佛具智光明，　　最勝無倫匹，　降伏阿修羅，　　滅三毒癡暗。　佛面猶滿月，　　眾相悉莊嚴，　具最上辯才，　　能破諸異論。　百福妙嚴身，　　天人無與等，　開導諸聲聞，　　如蓮出濁水。　如帝釋天主，　　天子常圍繞，　威德勝諸天，　　身光亦復爾。　如來二足尊，　　法子常圍繞，　善說諸法要，　　令眾生開悟。　如焰摩天主，　　眷屬常圍繞，　安坐大眾中，　　諸天咸尊重。　佛身無邊光，　　照險難惡

【現代漢語翻譯】現代漢語譯本：主（指天主）與三十三天（佛教欲界六天中的第二天）無數天子，來到佛陀所在之處，行禮供養。同樣，焰摩天（佛教欲界六天中的第三天）、睹史多天（佛教欲界六天中的第四天）、樂變化天（佛教欲界六天中的第五天）、他化自在天（佛教欲界六天中的第六天）、大梵王天（色界初禪天之主）、光音天（色界二禪天）、廣果天（色界四禪天）、凈居天（色界五不還天），這些天子各自帶領著百千俱胝那臾多（俱胝為一千萬，那臾多為一億）天子眷屬，來到佛陀所在之處，頭面頂禮，供養恭敬佛陀和比丘僧團，然後站立在一旁。其次，毗摩質多羅（阿修羅王名）阿修羅王，帶領著六十那臾多眷屬，穿著嶄新干凈的衣服，依次整裝，從空中來到佛陀所在之處，頭面頂禮，供養世尊和比丘僧眾，然後站立在一旁。其次，迦婁羅（金翅鳥）王，帶領著八萬六千眷屬，從空中而來，來到佛陀所在之處，合掌行禮，供養世尊和比丘僧眾，然後站立在一旁。還有外道大仙婆羅門等八十俱胝，從各個地方來到佛陀所在之處，親近供養，就像滿月懸掛在空中，威德光明遮蔽了星辰的光芒。當時，在場的眾天龍鬼神、摩睺羅伽（大蟒神）等，一心同聲，用偈頌讚嘆道：『佛陀具足智慧光明，最殊勝無比，降伏阿修羅，滅除貪嗔癡三毒的黑暗。佛陀的面容猶如滿月，各種相好都莊嚴無比，具足最上等的辯才，能夠破除各種不同的論調。身具百福莊嚴，天人之中沒有能與之相比的，開導諸聲聞弟子，猶如蓮花出於污濁的水中。猶如帝釋天主（忉利天之主），天子們常常圍繞著他，威德勝過諸天，身光也是如此。如來是二足尊（指佛陀），法子們常常圍繞著他，善於宣說諸法要義，令眾生開悟。猶如焰摩天主，眷屬常常圍繞著他，安坐在大眾之中，諸天都尊敬他。佛陀的身光無邊無際，照耀著險難惡道。』

【English Translation】 English version: The Lord, together with countless sons of the Thirty-Three Heavens (the second of the six heavens in the desire realm of Buddhism), came to where the Buddha was, paid homage, and made offerings. Similarly, the sons of the Yama Heaven (the third of the six heavens in the desire realm), the Tusita Heaven (the fourth of the six heavens in the desire realm), the Nirmanarati Heaven (the fifth of the six heavens in the desire realm), the Paranirmitavasavartin Heaven (the sixth of the six heavens in the desire realm), the Great Brahma Heaven (the lord of the first dhyana heaven in the form realm), the Abhasvara Heaven (the second dhyana heaven in the form realm), the Vehapphala Heaven (the fourth dhyana heaven in the form realm), and the Suddhavasa Heaven (the five pure abodes in the form realm), each with hundreds of thousands of kotis (a koti is ten million) of nayutas (a nayuta is one hundred million) of heavenly retinues, came to where the Buddha was, bowed their heads in reverence, made offerings and showed respect to the Buddha and the Sangha of Bhikkhus, and stood to one side. Furthermore, King Vimalacitra (name of an Asura king), the Asura king, with sixty nayutas of retinues, wearing new and clean clothes, in orderly attire, came from the sky to where the Buddha was, bowed their heads in reverence, made offerings to the World Honored One and the Sangha of Bhikkhus, and stood to one side. Furthermore, King Garuda (a mythical bird), with his retinue of eighty-six thousand, came from the sky to where the Buddha was, joined his palms in reverence, made offerings to the World Honored One and the Sangha of Bhikkhus, and stood to one side. Moreover, eighty kotis of great ascetic Brahmins and others from various directions came to where the Buddha was, to draw near and make offerings, like the full moon shining in the sky, its majestic light concealing the stars. At that time, the assembled devas, nagas, yakshas, mahoragas (great serpent gods), and others, with one mind and voice, praised in verses: 'The Buddha possesses the light of wisdom, the most supreme and incomparable, subduing the Asuras, extinguishing the darkness of the three poisons of greed, anger, and ignorance. The Buddha's face is like the full moon, all features are adorned with magnificence, possessing the most superior eloquence, able to refute all different arguments. His body is adorned with a hundred blessings, among gods and humans there is none equal to him, guiding the Sravaka disciples, like a lotus emerging from muddy water. Like Lord Sakra (the lord of the Trayastrimsa Heaven), the sons of gods always surround him, his majesty surpasses all gods, and his bodily light is also like that. The Tathagata is the Honored One with two feet (referring to the Buddha), the sons of the Dharma always surround him, skillfully expounding the essentials of the Dharma, enlightening sentient beings. Like Lord Yama, his retinue always surrounds him, sitting peacefully among the assembly, all the gods respect him. The Buddha's bodily light is boundless, illuminating the dangerous and evil paths.'

道，　墮落諸眾生，　　蒙光皆離苦。　睹史多天主，　　天眾常圍繞，　由昔福報故，　　身光獨為勝。　天與阿修羅，　　及余龍神眾，　釋師子光明，　　清凈超于彼。　樂變化天主，　　皆來至佛所，　為佛光所蔽，　　令知先福業。　如是佛光明，　　最上無能比，　能化未調伏，　　令生凈信解。　他化自在主，　　天眾常圍繞，　由宿善業故，　　身光獨為勝。　如來十力尊，　　正行皆圓滿，　于諸天人中，　　光明極熾盛。　色界大梵王，　　身光超梵眾，　八種妙音聲，　　諸天無與等。　如來大法王，　　八部常恭敬，　演四諦法音，　　光照三千界。　諸天龍神等，　　咸來至佛所，　希聞梵音聲，　　愿佛開未悟。　大海深可量，　　虛空可知際，　須彌尚可稱，　　佛功德無極。」

父子合集經王詣佛所品第二

時凈飯王前已謂尊者優陀夷言：「不久我當躬詣佛所，諒惟世尊，他心先鑒。即召釋種擇吉祥日，于日天子初出之時，我當嚴駕決定往矣。」時諸釋種聞王教敕咸生忻慶，各作是言：「善哉！大王！愿當侍從。」

時凈梵王敕令排備象馬車乘寶飾輦輿，以凈黃土遍覆道路，駕青色車青寶裝鉸，于其車上懸青傘蓋，

【現代漢語翻譯】現代漢語譯本道，墮落的眾生，蒙受佛光都脫離痛苦。見到兜率天（Tusita）的天主，天眾常常圍繞著他，因為過去積累的福報，他的身光特別殊勝。天神和阿修羅（Asura），以及其他的龍神眾，釋迦牟尼佛（Sakyamuni）的光明，清凈超勝於他們。樂於變化的天主，都來到佛陀的處所，被佛陀的光明所遮蔽，讓他們知道自己先前的福業。這樣的佛陀光明，最上無比，能夠教化沒有調伏的眾生，讓他們生起清凈的信心和理解。他化自在天（Paranirmitavasavartin）的天主，天眾常常圍繞著他，因為過去積累的善業，他的身光特別殊勝。如來十力尊（Tathagata），正行都圓滿，在諸天和人中，光明極其熾盛。大梵天王（Mahabrahma），身光超越梵眾，八種美妙的聲音，諸天沒有能與之相比的。如來大法王，八部（天龍八部）常常恭敬，演說四諦（Four Noble Truths）的法音，光明照耀三千大千世界。諸天、龍神等，都來到佛陀的處所，希望聽聞佛陀的梵音，愿佛陀開示他們未悟的道理。大海的深度可以測量，虛空的邊際可以知道，須彌山（Sumeru）尚且可以稱量，佛陀的功德是無邊無際的。

《父子合集經》王詣佛所品第二

當時，凈飯王（Suddhodana）之前已經對尊者優陀夷（Udayin）說：『不久我將親自前往佛陀的處所，想必世尊，他心先已明鑑。』隨即召集釋迦族人選擇吉祥的日子，在太陽初升的時候，我將準備好車駕，決定前往。』當時，諸位釋迦族人聽到國王的教令，都感到歡喜慶幸，各自說道：『太好了！大王！我們願意侍奉跟隨。』

當時，凈飯王命令準備好象、馬、車乘、寶飾的輦輿，用乾淨的黃土覆蓋道路，駕著青色的車，用青色的寶物裝飾，在車上懸掛青色的傘蓋，

【English Translation】 English version The Way, All fallen beings, bathed in light, are freed from suffering. Seeing the lord of Tusita heaven, constantly surrounded by celestial beings, Due to past merits, his body's radiance is exceptionally superior. Gods and Asuras, and other dragon spirits, The light of Sakyamuni Buddha, pure and surpassing them. The lords of the heaven of delight in transformation, all come to the Buddha's place, Being overshadowed by the Buddha's light, they realize their past meritorious deeds. Such is the Buddha's light, supreme and incomparable, Able to transform the untamed, causing them to generate pure faith and understanding. The lord of Paranirmitavasavartin heaven, constantly surrounded by celestial beings, Due to past good deeds, his body's radiance is exceptionally superior. The Tathagata, the Honored One with Ten Powers, whose righteous conduct is complete, Among gods and humans, his light is extremely brilliant. The Great Brahma King, whose body's radiance surpasses the Brahma assembly, With eight wonderful sounds, unmatched by any of the gods. The Tathagata, the Great Dharma King, constantly revered by the eight classes of beings, Expounding the Dharma of the Four Noble Truths, his light illuminates the three thousand worlds. Gods, dragons, and spirits, all come to the Buddha's place, Hoping to hear the Buddha's Brahma voice, wishing the Buddha to enlighten them on what they have not understood. The depth of the great ocean can be measured, the boundaries of space can be known, Mount Sumeru can still be weighed, but the Buddha's merits are boundless.

The Second Chapter of the Sutra of the Father and Son's Gathering: The King's Visit to the Buddha

At that time, King Suddhodana had previously said to the Venerable Udayin: 'Soon I will personally go to the Buddha's place, and I believe the World Honored One, with his mind-reading abilities, already knows. Immediately summon the Sakya clan to choose an auspicious day, and when the sun first rises, I will prepare my carriage and definitely go.' At that time, all the Sakya people, hearing the king's command, were delighted and rejoiced, each saying: 'Excellent! Great King! We are willing to serve and follow.'

At that time, King Suddhodana ordered the preparation of elephants, horses, carriages, jeweled palanquins, and covered the roads with clean yellow earth, driving a blue carriage adorned with blue jewels, and hanging a blue parasol on the carriage,

寶網交絡，寶鈴和鳴，奏妙音樂，作眾歌舞；有百勇士擐青甲冑，著青革屣，周匝圍繞；無數翊從服青色衣，各各執持青色幢幡，及青色拂，復以眾寶而飾其柄，種種莊嚴，青色鮮潔，次第行列，安徐前進。駕黃色車，黃金裝鉸，于其車上張黃傘蓋，寶網交絡，寶鈴和鳴，奏妙音樂，作眾歌舞；有百勇士擐黃甲冑，著黃革屣，周匝圍繞；無數翊從服黃色衣，各各執持黃色幢幡及黃色拂，復以眾寶而飾其柄，種種莊嚴，黃色鮮潔，次第行列，安徐前進。駕紅色車紅寶裝鉸，于其車上張紅傘蓋，寶網交絡，寶鈴和鳴，奏妙音樂，作眾歌舞；有百勇士擐紅甲冑，著紅革屣，周匝圍繞；無數翊從服紅色衣，各各執持紅色幢幡及紅色拂，復以眾寶而飾其柄，種種莊嚴，紅色鮮潔，次第行列，安徐前進。駕白色車白銀裝鉸，于其車上張白傘蓋，寶網交絡，寶鈴和鳴，奏妙音樂，作眾歌舞；有百勇士擐白甲冑，著白革屣，周匝圍繞；無數翊從服白色衣，各各執持白色幢幡及白色拂，復以眾寶而飾其柄，種種莊嚴白色鮮潔，次第行列安徐前進。駕彩畫車眾寶裝鉸，于其車上張彩畫蓋，寶網交絡，寶鈴和鳴，奏妙音樂，作眾歌舞；有百勇士擐彩畫甲，著彩畫履，周匝圍繞；無數翊從服彩畫衣，各各執持彩畫幢幡及雜色拂，復以眾寶而飾其

【現代漢語翻譯】現代漢語譯本寶網交織，寶鈴和諧鳴響，演奏著美妙的音樂，表演著各種歌舞；有百名勇士身穿青色鎧甲，腳穿青色皮鞋，環繞四周；無數侍從身穿青色衣服，各自拿著青色旗幟和青色拂塵，拂塵柄上還用各種寶物裝飾，各種莊嚴，青色鮮明潔凈，依次排列，緩緩前進。駕著黃色車，用黃金裝飾連線，車上張著黃色傘蓋，寶網交織，寶鈴和諧鳴響，演奏著美妙的音樂，表演著各種歌舞；有百名勇士身穿黃色鎧甲，腳穿黃色皮鞋，環繞四周；無數侍從身穿黃色衣服，各自拿著黃色旗幟和黃色拂塵，拂塵柄上還用各種寶物裝飾，各種莊嚴，黃色鮮明潔凈，依次排列，緩緩前進。駕著紅色車，用紅寶石裝飾連線，車上張著紅色傘蓋，寶網交織，寶鈴和諧鳴響，演奏著美妙的音樂，表演著各種歌舞；有百名勇士身穿紅色鎧甲，腳穿紅色皮鞋，環繞四周；無數侍從身穿紅色衣服，各自拿著紅色旗幟和紅色拂塵，拂塵柄上還用各種寶物裝飾，各種莊嚴，紅色鮮明潔凈，依次排列，緩緩前進。駕著白色車，用白銀裝飾連線，車上張著白色傘蓋，寶網交織，寶鈴和諧鳴響，演奏著美妙的音樂，表演著各種歌舞；有百名勇士身穿白色鎧甲，腳穿白色皮鞋，環繞四周；無數侍從身穿白色衣服，各自拿著白色旗幟和白色拂塵，拂塵柄上還用各種寶物裝飾，各種莊嚴，白色鮮明潔凈，依次排列，緩緩前進。駕著彩繪車，用各種寶物裝飾連線，車上張著彩繪傘蓋，寶網交織，寶鈴和諧鳴響，演奏著美妙的音樂，表演著各種歌舞；有百名勇士身穿彩繪鎧甲，腳穿彩繪鞋子，環繞四周；無數侍從身穿彩繪衣服，各自拿著彩繪旗幟和雜色拂塵，拂塵柄上還用各種寶物裝飾。

【English Translation】 English version Jeweled nets intertwined, jeweled bells chiming in harmony, playing exquisite music, performing various songs and dances; there were a hundred warriors clad in blue armor, wearing blue leather shoes, surrounding the area; countless attendants dressed in blue, each holding blue banners and blue whisks, the handles of the whisks adorned with various jewels, all kinds of solemn decorations, the blue color bright and clean, arranged in order, advancing slowly. Driving a yellow chariot, adorned with gold fittings, a yellow canopy spread above, jeweled nets intertwined, jeweled bells chiming in harmony, playing exquisite music, performing various songs and dances; there were a hundred warriors clad in yellow armor, wearing yellow leather shoes, surrounding the area; countless attendants dressed in yellow, each holding yellow banners and yellow whisks, the handles of the whisks adorned with various jewels, all kinds of solemn decorations, the yellow color bright and clean, arranged in order, advancing slowly. Driving a red chariot, adorned with ruby fittings, a red canopy spread above, jeweled nets intertwined, jeweled bells chiming in harmony, playing exquisite music, performing various songs and dances; there were a hundred warriors clad in red armor, wearing red leather shoes, surrounding the area; countless attendants dressed in red, each holding red banners and red whisks, the handles of the whisks adorned with various jewels, all kinds of solemn decorations, the red color bright and clean, arranged in order, advancing slowly. Driving a white chariot, adorned with silver fittings, a white canopy spread above, jeweled nets intertwined, jeweled bells chiming in harmony, playing exquisite music, performing various songs and dances; there were a hundred warriors clad in white armor, wearing white leather shoes, surrounding the area; countless attendants dressed in white, each holding white banners and white whisks, the handles of the whisks adorned with various jewels, all kinds of solemn decorations, the white color bright and clean, arranged in order, advancing slowly. Driving a painted chariot, adorned with various jewels, a painted canopy spread above, jeweled nets intertwined, jeweled bells chiming in harmony, playing exquisite music, performing various songs and dances; there were a hundred warriors clad in painted armor, wearing painted shoes, surrounding the area; countless attendants dressed in painted clothes, each holding painted banners and multi-colored whisks, the handles of the whisks adorned with various jewels.

柄，種種莊嚴，雜色鮮潔，次第行列，安徐前進。于眾車後有八萬象，一一象上皆有七寶所成樓閣，金幢間列，甚可愛樂。復于象後有八萬馬，亦以金寶而鉸飾之。時凈飯王乘最勝象，從自宮中出迦毗羅城，詣尼拘律陀林，諸釋種等肅恭隨從。

是時世尊，遙見父王將諸臣佐、釋種眷屬、城中人民漸次來至，召諸比丘出林觀矚。比丘見已深生隨喜，嘆未曾有，初睹咸謂三十三天帝釋天主而來至此。王所行路凈治平坦，散五色華，燒眾名香，于虛空中懸眾繒鬘，種種伎藝諸妙音樂行列道側，一時俱作，王意熙怡前詣佛所。

父子合集經卷第二大正藏第 11 冊 No. 0320 父子合集經

父子合集經卷第三

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯

凈飯王致禮如來品第三

爾時凈飯王，將諸釋種前後圍繞，詣尼拘律陀園中，到已即下寶飾車乘，與諸臣從徒步而進。世尊知已，欲化父王舍除憍慢，發生凈信，即升空中現神變相，遊行往來自在無礙。

時娑婆世界主大梵天王在如來左，帝釋天主居如來右，焰摩天王、都史多天王、樂變化天王、他化自在天王，各各執持種種寶蓋，隨從如來乘空而行。多聞天王、持國天王，合掌作禮住立

【現代漢語翻譯】現代漢語譯本車駕的裝飾，各種各樣莊嚴華麗，色彩斑斕而鮮艷潔凈，按次序排列成行，安穩而緩慢地前進。在眾車之後有八萬頭大象，每一頭大象上都有七寶建成的樓閣，金色的旗幟交錯排列，非常可愛令人喜悅。又在大象之後有八萬匹駿馬，也用金銀珠寶裝飾。當時，凈飯王（Suddhodana）乘坐最雄壯的大象，從自己的宮殿出發，離開迦毗羅城（Kapilavastu），前往尼拘律陀林（Nigrodha Grove），眾釋迦族人等恭敬地跟隨。這時，世尊（Buddha）遠遠地看見父王帶領著大臣、釋迦族眷屬和城中百姓逐漸來到，便召集眾比丘出林觀看。比丘們看見后，都深感歡喜，讚歎從未見過如此景象，初次見到的人都以為是三十三天（Trayastrimsa）的帝釋天主（Indra）降臨。國王所走的路被清掃得平坦乾淨，散滿了五色鮮花，焚燒著各種名貴的香，在天空中懸掛著各種絲綢花環，各種技藝表演和美妙的音樂在道路兩旁同時進行，國王心情愉悅地來到佛陀所在之處。父子合集經卷第二大正藏第 11 冊 No. 0320 父子合集經父子合集經卷第三西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯凈飯王致禮如來品第三這時，凈飯王（Suddhodana）帶領著眾釋迦族人前後簇擁，來到尼拘律陀園中，到達后便下了裝飾華麗的車乘，與眾臣僕徒步前進。世尊（Buddha）知道后，爲了教化父王捨棄驕慢，生起清凈的信心，便升到空中顯現神通變化之相，來去自如，毫無障礙。這時，娑婆世界（Sahā）之主大梵天王（Mahābrahmā）在如來左側，帝釋天主（Indra）在如來右側，焰摩天王（Yama）、都史多天王（Tusita）、樂變化天王（Nirmanarati）、他化自在天王（Paranirmitavasavartin），各自執持各種寶蓋，跟隨如來乘空而行。多聞天王（Vaisravana）、持國天王（Dhritarashtra），合掌作禮，恭敬站立。

【English Translation】 English version The carriages were adorned with various kinds of magnificent decorations, with diverse colors, fresh and clean, arranged in order, advancing steadily and slowly. Behind the carriages were eighty thousand elephants, each with a pavilion made of seven treasures, with golden banners interspersed, which were very lovely and delightful. Following the elephants were eighty thousand horses, also adorned with gold and jewels. At that time, King Suddhodana rode the most magnificent elephant, leaving his palace in Kapilavastu, and heading towards the Nigrodha Grove, with the Shakya clan respectfully following. At this time, the World Honored One (Buddha), seeing from afar that his father was gradually approaching with his ministers, the Shakya clan, and the people of the city, summoned the monks to come out of the grove to observe. Upon seeing this, the monks were deeply delighted, marveling at what they had never seen before. Those who saw it for the first time thought that it was the Lord Indra of the Trayastrimsa heaven who had come. The road the king traveled was cleaned and leveled, scattered with five-colored flowers, burning various precious incenses, with silk garlands hanging in the sky, and various performances and beautiful music playing simultaneously on both sides of the road. The king, in a joyful mood, approached the place where the Buddha was. The Second Scroll of the Sutra of the Assembly of Father and Son Taisho Tripitaka Volume 11 No. 0320 Sutra of the Assembly of Father and Son The Third Scroll of the Sutra of the Assembly of Father and Son Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Qing, Xuan Fan Da Shi, and Purple-robed Shramana, Ri Cheng, etc., by Imperial Decree Chapter Three: King Suddhodana Pays Homage to the Tathagata At that time, King Suddhodana, surrounded by the Shakya clan, arrived at the Nigrodha Garden. Upon arrival, he dismounted from his jeweled carriage and proceeded on foot with his ministers. The World Honored One (Buddha), knowing this, wished to transform his father, to dispel his arrogance and generate pure faith, so he ascended into the sky and manifested miraculous transformations, moving freely without obstruction. At this time, the Great Brahma King, the lord of the Saha world, was on the Tathagata's left, and Lord Indra was on the Tathagata's right. King Yama, King Tusita, King Nirmanarati, and King Paranirmitavasavartin, each holding various jeweled canopies, followed the Tathagata through the air. King Vaisravana and King Dhritarashtra, with their palms together, paid homage and stood respectfully.

東面。增長天王、廣目天王，頭頂致敬住立西面。復有六慾諸天眷屬，雨諸天花，優缽羅花、拘沒那花、奔拏利迦花、曼陀羅花，及雨上妙細末旃檀、沉水香等，諸天伎樂眾妙歌舞，于虛空中一時俱作。

爾時世尊，以神通力化作無數七寶樓閣，微妙莊嚴，光明赫奕，令彼時會若天若人互相往來各得相見。是時眾會心大歡喜，從昔已來未曾有也。

時凈飯王睹斯瑞相生希有心，即作是說：「如來昔日為太子時，不以四天下轉輪王位富貴自在心生顧戀，今於三千大千世界為大法王，具足聖財神通自在，常得諸天恭敬圍繞，勝過于彼，不可比喻。我今唯有釋種眷屬及諸人民，而為侍從。」作是說已，喜悅無量生清凈心，偏袒右肩，右膝著地，合掌恭敬，瞻仰如來，頭面致禮，復作是言：「世尊初生無人扶侍，即行七步，觀視十方：『我於世間，最尊最勝，更無過上，越老病死，盡苦邊際。』我于爾時見是事已，心生歡喜，曾伸禮敬。又復世尊為太子時，往田野中觀於農作，憩閻浮樹蔭涼之下，日雖西昃，其影不移。是時復有六慾天子，合掌恭敬，侍立其側。我于爾時亦伸禮敬，今睹世尊現是瑞相，乃為第三向佛作禮。」

時凈飯王欲重宣此義，而說偈言：

「福智無比兩足尊，　　初生即行於七步，

【現代漢語翻譯】現代漢語譯本：東面，增長天王（Virūḍhaka，四大天王之一，守護南方），廣目天王（Virūpākṣa，四大天王之一，守護西方），向佛陀頂禮，站立在西面。還有六慾天的眷屬，散落著各種天花，如優缽羅花（utpala，青蓮花）、拘沒那花（kumuda，白睡蓮）、奔拏利迦花（puṇḍarīka，白蓮花）、曼陀羅花（mandāra，天界之花），以及散佈上等的細末旃檀、沉水香等。諸天演奏著美妙的音樂，跳著各種優美的舞蹈，在虛空中同時進行。這時，世尊以神通力化現出無數七寶樓閣，精妙莊嚴，光芒閃耀，使得當時在場的天人和人可以互相往來，彼此相見。當時在場的大眾心中非常歡喜，這是他們從未經歷過的。這時，凈飯王（Śuddhodana，釋迦牟尼佛的父親）看到這些吉祥的景象，心中生起稀有之感，於是說道：『如來（Tathāgata，佛的稱號）過去做太子時，不貪戀四天下轉輪王的富貴自在，如今在三千大千世界成為大法王，具備聖財和神通自在，常常得到諸天的恭敬圍繞，勝過以往，無法比擬。我現在只有釋迦族的眷屬和人民作為侍從。』說完這些話，他心中無比喜悅，生起清凈之心，偏袒右肩，右膝著地，合掌恭敬，瞻仰如來，頭面著地行禮，又說道：『世尊初生時無人扶持，就走了七步，觀察十方，說道：「我在世間，最尊貴最殊勝，沒有誰能超過我，我將超越老病死，達到苦的盡頭。」我當時看到這些事，心中歡喜，曾向您行禮。而且世尊做太子時，到田野中觀看農作，在閻浮樹（jambū，一種樹）的樹蔭下休息，太陽雖然西斜，樹影卻不移動。當時還有六慾天的天子，合掌恭敬，侍立在旁邊。我當時也向您行禮，現在看到世尊顯現這些吉祥的景象，這是我第三次向佛陀行禮。』這時，凈飯王想要重申這個意思，就說了偈頌：『福德智慧無比的兩足尊，初生時就走了七步，』

【English Translation】 English version: To the east, Virūḍhaka (one of the Four Heavenly Kings, guardian of the south) and Virūpākṣa (one of the Four Heavenly Kings, guardian of the west), bowed their heads in respect and stood to the west. Furthermore, the retinues of the six desire heavens rained down celestial flowers, such as utpala (blue lotus), kumuda (white water lily), puṇḍarīka (white lotus), and mandāra (heavenly flower), as well as scattering fine powdered sandalwood and aloeswood. The heavenly musicians played beautiful music, and various exquisite dances were performed simultaneously in the sky. At that time, the World Honored One, through his spiritual power, manifested countless jeweled pavilions, exquisitely adorned and radiating brilliant light, allowing the gods and humans present to move freely and see each other. The assembly was filled with great joy, something they had never experienced before. Then, King Śuddhodana (father of Śākyamuni Buddha), witnessing these auspicious signs, felt a sense of wonder and said, 'The Tathāgata (title of the Buddha), when he was a prince, did not covet the wealth and freedom of a universal monarch ruling over the four continents. Now, in the three thousand great thousand worlds, he has become the Dharma King, possessing sacred wealth and spiritual freedom, constantly surrounded by the respectful homage of the gods, surpassing all that came before, beyond comparison. I now have only the Śākya clan and the people as attendants.' Having said this, he was filled with immeasurable joy and a pure mind. He bared his right shoulder, knelt on his right knee, joined his palms in reverence, gazed upon the Tathāgata, bowed his head to the ground, and further said, 'When the World Honored One was first born, without anyone to support him, he walked seven steps, observing the ten directions, and said, 「In this world, I am the most honored and supreme, none can surpass me. I will transcend old age, sickness, and death, and reach the end of suffering.」 When I saw these things, I was filled with joy and paid my respects. Moreover, when the World Honored One was a prince, he went to the fields to observe the farming, and rested under the shade of the jambū tree. Although the sun was setting, the shadow of the tree did not move. At that time, the princes of the six desire heavens, with palms joined in reverence, stood by his side. I also paid my respects at that time. Now, seeing the World Honored One manifest these auspicious signs, this is the third time I bow to the Buddha.' Then, King Śuddhodana, wishing to reiterate this meaning, spoke in verse: 'The two-legged one, with incomparable merit and wisdom, took seven steps at birth,'

唱言世間獨為勝，　　我于彼時曾致禮。　又觀農作憩陰涼，　　日昃其影不移動，　六慾諸天侍其側，　　我于彼時伸禮敬。　今佛現此神變相，　　愍念於我及眾生，　世間無有如佛者，　　此乃第三頭面禮。　昔日我為立其名，　　號曰一切義成就，　已得佛果遂夙心，　　喜悅猶如飲甘露。」

時六慾天子知凈飯王一心渴仰欲睹如來，先於尼俱律陀園中，為佛世尊敷師子座，其座高勝諸珍嚴瑩，即以天中憍奢阇衣上妙白㲲鋪設其上；又彼林中自然化出眾妙衣服，周匝莊嚴處處垂下。設座畢已，迎請世尊安坐其上。「我自舍家至於成佛，乃與父王初得相見。」作是念已從空中下。時凈飯王獲奉如來，心大歡喜得未曾有，瞻仰粹容目不暫舍，尊重讚歎問訊慰勞。佛于座上結加趺坐，王與釋種退坐一面。

是時復有色界諸天皆來佛會，所謂梵眾天、梵輔天、大梵王天、少光天、無量光天、極光凈天、遍凈天、無量凈天、無雲天、福生天、廣果天、無煩天、無熱天、善現天、善見天、色究竟天等，睹佛世尊為化父王現斯瑞相，咸皆歡喜共相慶慰，各持天中曼陀羅花、摩訶曼陀羅花而散佛上，又復以諸上妙天衣懸于空中而為供養，復以種種嚴身之具，寶冠耳珰，指環臂釧，珠珮瓔珞，珍琦

【現代漢語翻譯】現代漢語譯本『他宣稱世間唯他最殊勝，我那時曾向他致禮。又見他農作后在樹蔭下休息，太陽西斜他的影子也不移動，六慾諸天（欲界六重天的天神）都在他身旁侍奉，我那時向他行禮致敬。如今佛陀顯現這樣的神通變化之相，憐憫我和眾生，世間沒有像佛陀這樣的人，這是我第三次向他頂禮。過去我為他取名，號為『一切義成就』，他已證得佛果，實現了宿願，喜悅得如同飲了甘露。』

當時六慾天子（欲界六重天的天神）知道凈飯王一心渴望見到如來，先在尼俱律陀園中，為佛世尊鋪設獅子座，那座位高大殊勝，用各種珍寶裝飾得光彩奪目，隨即用天上的憍奢阇衣（一種天衣）中最上等的白色細布鋪在上面；又在那樹林中自然化現出各種美妙的衣服，環繞四周莊嚴，處處垂掛下來。設定好座位后，迎接世尊安坐在上面。「我自從舍家到成佛，才第一次與父王相見。」這樣想著，就從空中降落下來。當時凈飯王見到如來，心中非常歡喜，得到了前所未有的體驗，瞻仰著佛陀莊嚴的容貌，眼睛片刻也不離開，恭敬地讚歎，問候慰勞。佛陀在座位上結跏趺坐，國王和釋迦族人退坐在一旁。

這時又有諸天都來到佛陀的集會，他們是：梵眾天（色界初禪天）、梵輔天（色界初禪天）、大梵王天（色界初禪天）、少光天（色界二禪天）、無量光天（色界二禪天）、極光凈天（色界二禪天）、遍凈天（色界三禪天）、無量凈天（色界三禪天）、無雲天（色界四禪天）、福生天（色界四禪天）、廣果天（色界四禪天）、無煩天（色界五凈居天）、無熱天（色界五凈居天）、善現天（色界五凈居天）、善見天（色界五凈居天）、色究竟天（色界五凈居天）等，他們看到佛世尊爲了教化父王而顯現這樣的吉祥之相，都非常歡喜，互相慶賀慰問，各自拿著天上的曼陀羅花（天界花名）、摩訶曼陀羅花（天界花名）散在佛陀身上，又用各種上妙的天衣懸掛在空中作為供養，還用各種裝飾身體的物品，寶冠、耳珰、指環、臂釧、珠珮、瓔珞、珍奇

【English Translation】 English version 'He proclaimed himself the sole victor in the world, and I paid homage to him at that time. And I saw him resting in the shade after farming, the sun setting but his shadow not moving, The six desire realm heavens (deities of the six heavens of the desire realm) attended him, and I bowed to him with respect at that time. Now the Buddha manifests such miraculous transformations, showing compassion for me and all beings, There is no one in the world like the Buddha, this is the third time I bow my head to him. In the past, I gave him the name, 『Sarvarthasiddha』 (He who has accomplished all aims), He has attained Buddhahood, fulfilling his past vows, and his joy is like drinking nectar.』

At that time, the six desire realm heavenly beings (deities of the six heavens of the desire realm), knowing that King Suddhodana was eagerly longing to see the Tathagata, first prepared a lion throne for the World Honored Buddha in the Nigrodha Garden. The throne was tall and magnificent, adorned with various treasures, and they immediately spread the finest white cloth of the heavenly Kausheya garment (a type of heavenly robe) on it. Moreover, in that forest, various wonderful garments naturally manifested, surrounding and adorning the area, hanging down everywhere. After setting up the seat, they invited the World Honored One to sit upon it. 'Since I left home until I attained Buddhahood, this is the first time I have met my father.' Thinking this, he descended from the sky. At that time, King Suddhodana, upon seeing the Tathagata, was greatly delighted, experiencing something unprecedented. He gazed upon the Buddha's dignified countenance, his eyes not leaving for a moment, respectfully praising, inquiring, and comforting him. The Buddha sat in full lotus posture on the seat, and the king and the Shakya clan retreated to sit on one side.

At this time, various devas also came to the Buddha's assembly, namely: the Brahma Assembly Heaven (first dhyana heaven of the form realm), the Brahma Retinue Heaven (first dhyana heaven of the form realm), the Great Brahma Heaven (first dhyana heaven of the form realm), the Minor Light Heaven (second dhyana heaven of the form realm), the Immeasurable Light Heaven (second dhyana heaven of the form realm), the Luminous Purity Heaven (second dhyana heaven of the form realm), the Universal Purity Heaven (third dhyana heaven of the form realm), the Immeasurable Purity Heaven (third dhyana heaven of the form realm), the Cloudless Heaven (fourth dhyana heaven of the form realm), the Merit-Born Heaven (fourth dhyana heaven of the form realm), the Great Fruit Heaven (fourth dhyana heaven of the form realm), the No-Trouble Heaven (pure abode heaven of the form realm), the No-Heat Heaven (pure abode heaven of the form realm), the Well-Appearing Heaven (pure abode heaven of the form realm), the Well-Seeing Heaven (pure abode heaven of the form realm), the Akanistha Heaven (pure abode heaven of the form realm), etc. Seeing that the World Honored Buddha was manifesting such auspicious signs to teach his father, they were all very happy, congratulating and comforting each other. Each held heavenly Mandarava flowers (heavenly flower name) and Maha-Mandarava flowers (heavenly flower name) and scattered them upon the Buddha. They also hung various exquisite heavenly garments in the air as offerings, and further used various ornaments for the body, such as jeweled crowns, earrings, finger rings, armlets, pearl necklaces, and precious

束帶，或以黃金為鬘眾寶間飾，眾寶為鬘黃金間飾，如是寶鬘貫以金線，巧妙光麗，奉上如來。又以種種上妙寶蓋寶幢寶幡，行列供養。

時諸天子作供養已，頭面作禮住虛空中，散諸香水如微細雨，各各合掌，以偈贊佛：

「歸依最勝大丈夫，　　善能攝化群生者，　具大福智及名聞，　　一切世間無與等。　歸依最勝大丈夫，　　勝慧深廣難思議，　大悲憐愍諸有情，　　為說四諦真實法。　歸依最勝大丈夫，　　永離貪恚愚癡垢，　巍巍相好遍莊嚴，　　猶若金山顯大海。　歸依最勝大丈夫，　　能摧異論無怯弱，　咸令舍除迷妄情，　　具修正見清凈行。　我等自惟宿福慶，　　得值能仁出世間，　以此供養少善根，　　迴向自他得作佛。」

父子合集經阿修羅王授記品第四

爾時世尊為化父王現神變已，時彼會中有諸阿修羅王，矚是瑞相，心各踴悅，復見色界諸天子等廣大供養，深生隨喜。時有上首尾摩唧怛啰阿修羅王而作是言：「我今于佛最初供養。」以神通力于彼園中，即時化作六十那庾多眾寶網幔，雜色間飾彌覆空中。寶幔之下復現六十那庾多寶莊嚴地，寶地之上覆現六十那庾多殊妙樓閣，一一樓閣寶為其門，黃金樓閣以銀為門，琉璃為牖，硨磲為柱，玻璃

【現代漢語翻譯】現代漢語譯本他們用束帶，或者用黃金做成的花鬘，鑲嵌各種珍寶，或者用各種珍寶做成的花鬘，鑲嵌黃金，像這樣用金線串起的寶鬘，精巧華麗，奉獻給如來（Tathagata）。又用各種上等的珍寶傘蓋、寶幢、寶幡，排列成行進行供養。這時，諸天子做完供養后，頭面頂禮，停留在虛空中，散下香水，如同細雨一般，各自合掌，用偈頌讚美佛陀：『歸依最殊勝的大丈夫（Mahapurusa），善於攝受教化眾生的人，具備大福德、智慧和名聲，一切世間無人能與他相比。歸依最殊勝的大丈夫，他的殊勝智慧深廣難測，以大慈悲憐憫一切有情眾生，為他們宣說四諦（catuh-satya）的真實法。歸依最殊勝的大丈夫，永遠脫離貪婪、嗔恨、愚癡的垢染，巍峨的相好遍佈莊嚴，猶如金山顯現在大海之中。歸依最殊勝的大丈夫，能夠摧毀各種異端邪說，毫不怯懦，使眾生捨棄迷惑妄想的情感，具備修正的見解和清凈的行為。我們自己思量宿世的福慶，得以遇到能仁（Sakyamuni）出世，用這少許的供養善根，迴向自己和他人都能成佛。』《父子合集經》阿修羅王授記品第四那時，世尊爲了教化父王而顯現神通變化后，當時在法會中有許多阿修羅王（Asura-raja），看到這祥瑞的景象，心中都非常喜悅，又看到諸天子等廣大的供養，內心深生隨喜。當時，上首的尾摩唧怛啰（Vemacitra）阿修羅王說道：『我今天要在佛前做最初的供養。』他用神通力在那園中，立刻化現出六十那由他（nayuta）的眾寶網幔，用各種顏色裝飾，覆蓋在空中。寶幔之下又出現六十那由他的寶莊嚴地，寶地之上又出現六十那由他的殊妙樓閣，每一個樓閣都用寶物做門，黃金樓閣用銀做門，琉璃做窗戶，硨磲做柱子，玻璃

【English Translation】 English version They offered to the Tathagata (如來) girdles, or garlands of gold inlaid with various jewels, or garlands of various jewels inlaid with gold. Such jeweled garlands, strung with gold threads, were exquisitely beautiful. They also offered rows of various excellent jeweled canopies, jeweled banners, and jeweled flags. Then, after the gods had made their offerings, they bowed their heads to the ground, remained in the sky, scattered fragrant water like fine rain, and, with their palms joined, praised the Buddha with verses: 'I take refuge in the most excellent Great Man (Mahapurusa), who is skilled in gathering and transforming beings, who possesses great merit, wisdom, and fame, and who is unequaled in all the world. I take refuge in the most excellent Great Man, whose superior wisdom is profound and inconceivable, who has great compassion for all sentient beings, and who proclaims the true Dharma of the Four Noble Truths (catuh-satya). I take refuge in the most excellent Great Man, who is forever free from the defilements of greed, hatred, and ignorance, whose majestic marks and characteristics are completely adorned, like a golden mountain appearing in the great ocean. I take refuge in the most excellent Great Man, who can destroy all heterodox views without fear, who causes beings to abandon their deluded and confused emotions, and who possesses correct views and pure conduct. We reflect on our past good fortune, that we have encountered the Sage (Sakyamuni) who has appeared in the world. With this small offering of good roots, we dedicate it so that ourselves and others may attain Buddhahood.』 The Fourth Chapter on the Prediction of the Asura Kings from the Sutra of the Assembly of Father and Son At that time, after the World Honored One had manifested his miraculous powers to transform his father, many Asura Kings (Asura-raja) in the assembly saw these auspicious signs, and their hearts were filled with joy. They also saw the great offerings made by the gods and deeply rejoiced. Then, the chief Asura King Vemacitra said, 『Today, I will make the first offering to the Buddha.』 With his supernatural powers, he immediately transformed sixty nayutas (nayuta) of jeweled nets in that garden, decorated with various colors, covering the sky. Below the jeweled nets, there appeared sixty nayutas of jeweled adorned grounds, and above the jeweled grounds, there appeared sixty nayutas of exquisite pavilions. Each pavilion had doors made of jewels, golden pavilions had doors made of silver, windows of lapis lazuli, pillars of tridacna, and glass

為栱，碼瑙為地，真珠等寶間飾莊嚴，白銀樓閣以金為門，琉璃為牖，珊瑚為柱，硨磲為栱，玻璃為地，真珠等寶間飾莊嚴；乃至碼瑙樓閣玻璃為門。如是七寶所成樓閣戶牖柱栱次第莊嚴，一一門中各現眾寶師子之座。于座左右皆有修羅童子童女，手執白拂或持寶扇侍立其側。一一座上有眾寶蓋，於前復現眾色寶幢，于黃金門現出青幢，黃色為頂黃金為干，于白銀門現出黃幢，青色為頂赤寶為干，于琉璃門現出紅幢，赤色為頂黃金為干，于眾寶門現彩畫幢，眾色為頂白銀為干，如上所現眾寶網幔、寶地樓閣、寶幢幡蓋迴轉空中，繞佛三匝行列而住。如三十三天伊羅缽那大龍象王，徐行旋繞帝釋天主，亦復如此。又復降雨天諸妙花，所謂曼陀羅花、摩訶曼陀羅花，曼殊沙花、摩訶曼殊沙花，波嚕沙迦花、摩訶波嚕沙迦花，迦哩迦啰嚩花、摩訶迦哩迦啰嚩花，缽吒羅花、摩訶缽吒羅花，唧怛啰缽吒羅花、摩訶唧怛啰缽吒羅花，又雨七寶所成之花：黃金花、白銀花、硨磲花、碼瑙花、吠琉璃花、玻胝迦花、真珠花等。復雨珍琦玩好之具，時會所樂皆得如意。又復降雨眾妙香水、涂香、末香、沉水香等。時迦毗羅城所積之花，舉高七尺廣六由旬，與其香水合和成泥。佛神力故，其香普薰遍滿三千大千世界，其中眾生若天若人聞

【現代漢語翻譯】現代漢語譯本：以栱（一種建築構件）為裝飾，瑪瑙為地面，用珍珠等寶物間隔裝飾，顯得莊嚴華麗。白銀樓閣以黃金為門，琉璃為窗戶，珊瑚為柱子，硨磲（一種貝殼）為栱，玻璃為地面，用珍珠等寶物間隔裝飾，顯得莊嚴華麗；乃至瑪瑙樓閣以玻璃為門。像這樣，七寶所成的樓閣，門窗柱栱次第莊嚴，每一扇門中都顯現出眾寶獅子之座。在座位的左右，都有修羅（一種神）童子童女，手持白拂或寶扇侍立在旁邊。每一個座位上都有眾寶蓋，前面又顯現出各種顏色的寶幢，在黃金門顯現出青色寶幢，黃色為頂，黃金為桿；在白銀門顯現出黃色寶幢，青色為頂，赤寶為桿；在琉璃門顯現出紅色寶幢，赤色為頂，黃金為桿；在眾寶門顯現出彩畫寶幢，各種顏色為頂，白銀為桿。如上所顯現的眾寶網幔、寶地樓閣、寶幢幡蓋在空中迴旋，圍繞佛陀三圈，排列而住。如同三十三天（欲界第二天）的伊羅缽那（龍象名）大龍象王，緩慢地旋轉圍繞帝釋天主（三十三天之主），也是這樣。又降下天上的各種美妙花朵，即曼陀羅花（天花之一）、摩訶曼陀羅花（大曼陀羅花）、曼殊沙花（天花之一）、摩訶曼殊沙花（大曼殊沙花）、波嚕沙迦花（天花之一）、摩訶波嚕沙迦花（大波嚕沙迦花）、迦哩迦啰嚩花（天花之一）、摩訶迦哩迦啰嚩花（大迦哩迦啰嚩花）、缽吒羅花（天花之一）、摩訶缽吒羅花（大缽吒羅花）、唧怛啰缽吒羅花（天花之一）、摩訶唧怛啰缽吒羅花（大唧怛啰缽吒羅花），又降下七寶所成的花：黃金花、白銀花、硨磲花、瑪瑙花、吠琉璃花（青色寶玉）、玻胝迦花（水晶）、真珠花等。又降下珍奇的玩好之物，當時集會的人所喜愛的都能如意得到。又降下各種美妙的香水、涂香、末香、沉水香等。當時迦毗羅城（佛陀故鄉）所積的花，堆高七尺，廣六由旬（古印度長度單位），與香水混合成泥。由於佛陀的神力，這香氣普遍熏遍三千大千世界，其中的眾生，無論是天人還是人類，聞到這香氣，

【English Translation】 English version: With 'gong' (a type of architectural component) as decoration, agate as the ground, and adorned with pearls and other treasures, it appears solemn and magnificent. Silver pavilions have gold as doors, crystal as windows, coral as pillars, 'chequ' (a type of shell) as 'gong', and glass as the ground, adorned with pearls and other treasures, appearing solemn and magnificent; even agate pavilions have glass as doors. In this way, the pavilions made of seven treasures, with doors, windows, pillars, and 'gong' arranged in order, are solemn and magnificent. In each door, a lion seat made of various treasures appears. On the left and right of the seats, there are Asura (a type of deity) boys and girls, holding white whisks or treasure fans, standing by their sides. On each seat, there are canopies made of various treasures, and in front, there appear treasure banners of various colors. At the gold door, a blue banner appears, with a yellow top and a gold pole; at the silver door, a yellow banner appears, with a blue top and a red treasure pole; at the crystal door, a red banner appears, with a red top and a gold pole; at the various treasure doors, a painted banner appears, with various colors as the top and a silver pole. As shown above, the various treasure nets, treasure ground pavilions, treasure banners, and canopies revolve in the air, circling the Buddha three times and standing in rows. Just like the great dragon elephant king Iravata (name of a dragon elephant) of the Thirty-Three Heavens (the second heaven of the desire realm), slowly revolving around the lord of the Thirty-Three Heavens, Indra, it is also like this. Moreover, various wonderful flowers from the heavens are rained down, namely, Mandarava flowers (one of the heavenly flowers), Maha-Mandarava flowers (great Mandarava flowers), Manjusaka flowers (one of the heavenly flowers), Maha-Manjusaka flowers (great Manjusaka flowers), Parusaka flowers (one of the heavenly flowers), Maha-Parusaka flowers (great Parusaka flowers), Karavira flowers (one of the heavenly flowers), Maha-Karavira flowers (great Karavira flowers), Patala flowers (one of the heavenly flowers), Maha-Patala flowers (great Patala flowers), Citrapatala flowers (one of the heavenly flowers), Maha-Citrapatala flowers (great Citrapatala flowers), and also flowers made of seven treasures: gold flowers, silver flowers, 'chequ' flowers, agate flowers, lapis lazuli flowers, crystal flowers, pearl flowers, etc. Furthermore, precious and delightful objects are rained down, and those who are present at the gathering can obtain whatever they desire. Moreover, various wonderful fragrant waters, scented ointments, powdered incense, agarwood incense, etc., are rained down. At that time, the flowers accumulated in Kapilavastu (Buddha's hometown) were piled up seven feet high and six yojanas (an ancient Indian unit of length) wide, and mixed with fragrant water to form mud. Due to the Buddha's divine power, this fragrance pervaded the entire three thousand great thousand worlds, and the beings within, whether they are gods or humans, upon smelling this fragrance,

是香已，皆發阿耨多羅三藐三菩提心，得不退轉。

彼阿修羅王作供養已，乘七寶車，繞佛三匝，合掌向佛，以偈贊曰：

「最勝無動尊，　　圓成菩提果，　能化諸有情，　　出離於三界。　我以清凈心，　　現前伸供養，　愿得如世尊，　　永脫輪迴苦。　牟尼大聖主，　　離染除諸惑，　堪為天人師，　　救拔超彼岸，　善宣微妙法，　　調伏諸眾生，　度老死苦厄，　　故我稱讚禮。」

時尾摩唧怛啰阿修羅王偈贊佛已，「我今供養心猶未足。」復以海中所有一切無價珍寶，奉上如來。以神通力化作六十那庾多微妙寶車，一一寶車以調順馬而駕御之，皆以金寶裝校嚴飾，一一車上有妙幰蓋，懸眾寶鈴，出聲和雅，其上各有阿修羅女，色相具足獻妙歌舞，作諸伎樂，其聲嘹喨，聞者無厭。佛神力故，令此樂音遍徹三千大千世界；其中有情聞是聲已，身意泰然，離諸染著，皆于阿耨多羅三藐三菩提心不退轉。

時阿修羅王作供養已，與其眷屬，心大歡喜，合掌向佛，重說偈言：

「愿我常親近，　　牟尼大導師，　設最上供養，　　得盡諸苦際。」

爾時會中復有阿修羅王名曰極喜，發清凈心，廣興供養，一一供養與尾摩唧怛啰阿修羅王等無有異。作供養已，乘七

【現代漢語翻譯】現代漢語譯本香供養完畢，他們都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），獲得了不退轉的境界。

那位阿修羅王（非天之王）供養完畢后，乘坐七寶車，繞佛三圈，合掌向佛，以偈頌讚嘆道：

『最殊勝不動搖的尊者，圓滿成就菩提果位，能教化一切有情眾生，脫離欲界、色界、無色界這三界。我以清凈的心，在佛前獻上供養，愿能像世尊一樣，永遠脫離輪迴的痛苦。牟尼（釋迦牟尼佛的尊稱）大聖主，遠離污染，消除一切迷惑，堪為天人導師，救拔眾生超越生死彼岸，善於宣說微妙的佛法，調伏一切眾生，度脫老、病、死等痛苦，所以我稱讚禮敬您。』

當時，尾摩唧怛啰（Vimacitara）阿修羅王以偈頌讚嘆佛后，說道：『我現在的供養心意仍然不足。』又將海中所有一切無價珍寶，奉獻給如來。以神通力化作六十那庾多（Nayuuta，數量單位，此處指極多）微妙寶車，每一輛寶車都用調順的馬駕馭，都用金銀珠寶裝飾，每一輛車上都有精美的傘蓋，懸掛著各種寶鈴，發出和諧悅耳的聲音，車上各有阿修羅女，容貌端莊，獻上美妙的歌舞，演奏各種樂器，聲音嘹亮，聽者不會感到厭倦。由於佛的神力，使這音樂聲傳遍三千大千世界；其中的有情眾生聽到這聲音后，身心安泰，遠離一切染著，都於阿耨多羅三藐三菩提心不退轉。

當時，阿修羅王供養完畢后，和他的眷屬，心中非常歡喜，合掌向佛，再次說偈頌道：

『愿我常能親近，牟尼大導師，獻上最殊勝的供養，得以窮盡一切痛苦的邊際。』

這時，會中又有一位阿修羅王，名叫極喜，發起了清凈的心，廣行供養，每一項供養都與尾摩唧怛啰阿修羅王所作的供養一樣，沒有差別。供養完畢后，乘坐七

【English Translation】 English version When the incense offerings were completed, they all generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment) and attained the state of non-retrogression.

After that Asura King (king of non-gods) had made his offerings, he rode a seven-jeweled chariot, circumambulated the Buddha three times, joined his palms towards the Buddha, and praised him with verses:

'Most supreme and unmoving venerable one, who has perfectly attained the fruit of Bodhi, Able to transform all sentient beings, liberating them from the three realms (desire, form, and formless realms). With a pure heart, I present these offerings before you, Wishing to be like the World Honored One, forever freed from the suffering of Samsara (cycle of rebirth). Muni (an epithet for Shakyamuni Buddha), great sage and master, free from defilements and dispelling all delusions, Worthy to be the teacher of gods and humans, rescuing beings to cross beyond the shore of suffering, Skillfully proclaiming the subtle Dharma, taming all sentient beings, Delivering them from the suffering of old age, sickness, and death, therefore I praise and pay homage to you.'

At that time, the Asura King Vimacitara, after praising the Buddha with verses, said, 'My heart of offering is still not satisfied.' He then offered all the priceless treasures from the sea to the Tathagata. Through his supernatural powers, he transformed them into sixty Nayutas (a large number) of exquisite jeweled chariots. Each chariot was drawn by well-trained horses, adorned with gold and jewels. Each chariot had a beautiful canopy, hung with various jeweled bells that produced harmonious sounds. On each chariot were Asura maidens, with beautiful appearances, presenting wonderful songs and dances, playing various musical instruments with clear and resonant sounds that never tired the listeners. Through the Buddha's divine power, these musical sounds permeated the three thousand great thousand worlds; the sentient beings within, upon hearing these sounds, felt peaceful in body and mind, free from all attachments, and all attained the state of non-retrogression in the mind of Anuttara-samyak-sambodhi.

At that time, after the Asura King had made his offerings, he and his retinue, with great joy in their hearts, joined their palms towards the Buddha and again spoke in verses:

'May I always be close to, the great teacher Muni, Making the most supreme offerings, so that I may reach the end of all suffering.'

At that time, there was another Asura King in the assembly named 'Extreme Joy', who generated a pure mind and made extensive offerings. Each offering was the same as those made by the Asura King Vimacitara, without any difference. After making his offerings, he rode a seven

寶車繞佛三匝，合掌向佛，以偈贊曰：

「歸依無上十力尊，　　具修無邊真實行，　決定了達一切法，　　永斷諸惑得無畏。　歸依三界大導師，　　解脫有愛諸結縛，　己超菩提勝彼岸，　　復能拯拔沉溺者。　如來善說出離道，　　眾生聞已咸信受，　皆令清凈滌諸染，　　猶若蓮花不著水。　牟尼勝智善觀察，　　了諸法空亦無相，　不著一切有為行，　　譬如虛空無所依。」

爾時會中復有阿修羅王，名曰妙臂，發清凈心廣興供養，一一供養與極喜阿修羅王等無有異。作供養已，乘七寶車，繞佛三匝，手捧金栗散如來上，合掌向佛，以偈贊曰：

「稽首吉祥調御師，　　天中世間無與等，　了知眾生性本空，　　但有假想如陽焰，　無作無受無眾生，　　無我無人無彼此，　無言無說自性空，　　諸法本來常寂靜。　推求諸法不可得，　　則于佛教善入解，　是人得名法王子，　　隨順先佛之所行。　我今于佛伸供養，　　調伏難化諸眾生，　以此稱讚少善根，　　迴向自他皆作佛。」

爾時會中復有阿修羅王，名曰大力，發清凈心，廣興供養，一一供養與妙臂阿修羅王等無有異。作供養已，乘七寶車，繞佛三匝，以諸寶花而散佛上，合掌向佛，以偈贊曰：

【現代漢語翻譯】現代漢語譯本寶車繞佛三圈，合掌向佛，用偈頌讚嘆道：『歸依無上十力尊（擁有十種力量的至尊），具足修習無邊真實之行，徹底明瞭一切法，永遠斷除各種迷惑，獲得無所畏懼。歸依三界大導師，解脫對有（存在）的愛戀和各種束縛，自己超越菩提（覺悟）到達殊勝的彼岸，又能拯救那些沉溺苦海的人。如來善於宣說出離之道，眾生聽聞后都信受奉行，都能清凈自身，洗滌各種污染，就像蓮花一樣不沾染水。牟尼（釋迦牟尼佛）以殊勝的智慧善於觀察，明瞭一切法皆是空性，也沒有實體，不執著於一切有為的修行，譬如虛空一樣無所依傍。』這時，法會中又有一位阿修羅王，名叫妙臂，發清凈心，廣行供養，每一項供養都與極喜阿修羅王等同。供養完畢后，乘坐七寶車，繞佛三圈，手捧金栗散在如來身上，合掌向佛，用偈頌讚嘆道：『頂禮吉祥的調御師（佛的尊稱），在天上人間沒有誰能與您相比，明瞭眾生的本性是空，只有虛假的想像，如同陽焰（海市蜃樓），沒有造作，沒有承受，沒有眾生，沒有我，沒有人，沒有彼此，無法用言語表達，自性本空，一切法本來就常處於寂靜狀態。推求一切法都不可得，就能善於深入理解佛教，這樣的人被稱為法王子，遵循著過去諸佛所行的道路。我今天向佛獻上供養，調伏那些難以教化的眾生，用這少許的稱讚和善根，迴向自己和他人都能成佛。』這時，法會中又有一位阿修羅王，名叫大力，發清凈心，廣行供養，每一項供養都與妙臂阿修羅王等同。供養完畢后，乘坐七寶車，繞佛三圈，用各種寶花散在佛身上，合掌向佛，用偈頌讚嘆道：

【English Translation】 English version The jeweled chariot circled the Buddha three times, then with palms together, it praised the Buddha with a verse: 'I take refuge in the Supreme One with Ten Powers (the supreme being with ten kinds of power), who has cultivated boundless true practices, Who has definitively understood all dharmas, and has eternally severed all delusions, attaining fearlessness. I take refuge in the Great Guide of the Three Realms, who has liberated from the bonds of love for existence, Who has transcended Bodhi (enlightenment) to reach the supreme shore, and can also rescue those who are drowning. The Tathagata (Buddha) skillfully expounds the path of liberation, and sentient beings, upon hearing it, all believe and accept it, All are able to purify themselves, washing away all defilements, just like a lotus flower that does not cling to water. Muni (Shakyamuni Buddha), with his supreme wisdom, skillfully observes, understanding that all dharmas are empty and without form, Not clinging to any conditioned actions, like the void, which has no reliance.' At that time, in the assembly, there was another Asura King, named Wonderful Arms, who generated a pure mind and made extensive offerings, each offering being no different from those of the Asura King Extremely Joyful. After making the offerings, he rode a seven-jeweled chariot, circled the Buddha three times, scattered golden millet over the Tathagata, and with palms together, praised the Buddha with a verse: 'I bow my head to the auspicious Tamer (an epithet for the Buddha), in the heavens and the world, there is no one equal to you, Understanding that the nature of sentient beings is empty, only having false imaginations, like a mirage, Without action, without reception, without sentient beings, without self, without person, without this or that, Without words, without speech, the self-nature is empty, all dharmas are originally always in a state of stillness. Seeking all dharmas, they cannot be obtained, then one can skillfully enter into the understanding of Buddhism, Such a person is called a Dharma Prince, following the path that past Buddhas have walked. Today, I offer to the Buddha, to tame those sentient beings who are difficult to transform, With this small amount of praise and good roots, I dedicate it so that myself and others may all become Buddhas.' At that time, in the assembly, there was another Asura King, named Great Strength, who generated a pure mind and made extensive offerings, each offering being no different from those of the Asura King Wonderful Arms. After making the offerings, he rode a seven-jeweled chariot, circled the Buddha three times, scattered various jeweled flowers over the Buddha, and with palms together, praised the Buddha with a verse:

「稽首大法王，　　慧眼照三有，　已渡生死海，　　到究竟彼岸。　教導諸有情，　　除惑無怖畏，　越四種瀑流，　　得至安隱處。　甚深微妙慧，　　窮世間源底，　知眾生所欲，　　深著顛倒想。　常以大悲心，　　開示令覺悟，　破彼邪妄智，　　具足真實見。　了達一切法，　　無垢無所著，　如幻化陽焰，　　亦如水中月。　牟尼最勝尊，　　視眾生如子，　皆令修正行，　　不著於三世。　如來出世間，　　了法皆虛假，　自性無所得，　　他性悉皆空。　如世間愚夫，　　夢中受欲樂，　畢竟不可得，　　應當如理思。」

爾時會中復有阿修羅王，名曰羅睺，發清凈心，廣興供養，一一供養與大力阿修羅王等無有異。作供養已，乘七寶車，繞佛三匝，復以上妙唧怛啰缽吒羅花而散佛上，合掌向佛，以偈贊曰：

「巍巍無上士，　　身光極晃耀，　諸天及世人，　　無有如佛者。　猶若以芥子，　　比于彌盧山，　亦如牛跡水，　　以況于溟渤。　如來妙色相，　　世間無與等，　一一相端嚴，　　觀者心無厭。　妙相難思議，　　超過一切色，　如日照世間，　　餘光皆隱沒。　佛威德光明，　　映蔽諸天眾，　如月現長空，　　

【現代漢語翻譯】現代漢語譯本：我頂禮偉大的法王（Dharma Raja），您的智慧之眼照耀著三有（Trailokya，即欲界、色界、無色界），您已渡過生死輪迴的苦海，到達了究竟的彼岸（Paramita，指修行到達的最高境界）。您教導一切有情眾生，消除他們的迷惑，使他們不再恐懼，超越了四種瀑流（Ogha，指欲流、有流、見流、無明流），到達安穩的境地。您擁有甚深微妙的智慧，窮盡世間萬物的根源和本質，您瞭解眾生內心的慾望，以及他們深深執著的顛倒妄想。您常以大慈悲心，開示教導眾生，使他們覺悟，破除他們邪惡虛妄的智慧，使他們具備真實的見解。您通達一切法（Dharma，指宇宙間的一切事物和規律），清凈無染，沒有任何執著，一切法如幻化出的陽焰，也如水中之月，虛幻不實。牟尼（Muni，指釋迦牟尼佛）是最尊貴的，您視眾生如自己的子女，引導他們修正自己的行為，不執著於過去、現在、未來三世。如來（Tathagata，指佛的十大稱號之一）出現於世間，明瞭一切法都是虛假的，自性（Svabhava，指事物自身存在的性質）本無所得，他性（Parabhava，指依他而起的性質）也都是空無。就像世間的愚人，在夢中享受慾望的快樂，醒來后終究什麼也得不到，我們應當這樣如理地思考。

那時，法會中還有一位阿修羅王（Asura Raja），名叫羅睺（Rahu），他發起了清凈之心，廣行供養，他的供養與大力阿修羅王等同，沒有任何差別。供養完畢后，他乘坐七寶車，繞佛三圈，又以最上妙的唧怛啰缽吒羅花（Citrapatala，一種花名）散在佛的身上，合掌向佛，用偈頌讚嘆道：

您是巍巍無上的聖者，您的身光極其耀眼，諸天和世間的人，沒有誰能像佛陀您一樣。就像用芥子來比喻須彌山（Sumeru，佛教中的宇宙中心），也像牛蹄印中的水，來比喻大海。如來您微妙的色相，世間沒有任何事物可以與之相比，您每一相都端正莊嚴，觀看的人心中不會感到厭倦。您微妙的相好難以思議，超越了一切的顏色，就像太陽照耀世間，其他的光芒都隱沒不見。佛陀您威德的光明，遮蔽了諸天眾的光芒，就像月亮出現在長空，

【English Translation】 English version: I bow my head to the great Dharma Raja (King of Dharma), your wisdom eye illuminates the three realms of existence (Trailokya, the realms of desire, form, and formlessness), You have crossed the sea of birth and death, reaching the ultimate shore (Paramita, the highest state of attainment). You teach all sentient beings, removing their confusion and fear, Transcending the four torrents (Ogha, the torrents of desire, existence, views, and ignorance), reaching a place of peace and security. You possess profound and subtle wisdom, exploring the origins and essence of all things in the world, You understand the desires of sentient beings, and their deeply ingrained inverted thoughts. You always use great compassion to enlighten and guide sentient beings, Breaking their evil and false wisdom, enabling them to possess true understanding. You comprehend all dharmas (Dharma, all phenomena and laws of the universe), pure and unblemished, without any attachments, All dharmas are like illusory mirages, or like the moon in the water, unreal and impermanent. Muni (Shakyamuni Buddha) is the most venerable, you regard all sentient beings as your own children, Guiding them to correct their actions, not clinging to the three times of past, present, and future. The Tathagata (one of the ten titles of the Buddha) appears in the world, understanding that all dharmas are false, Self-nature (Svabhava, the inherent nature of things) is unattainable, and other-nature (Parabhava, the nature that arises from dependence) is also empty. Just like the foolish people in the world, enjoying the pleasures of desire in a dream, Ultimately, they gain nothing, and we should think about it in this way.

At that time, in the assembly, there was also an Asura Raja (King of Asuras) named Rahu, who generated a pure mind and made extensive offerings, his offerings were no different from those of the powerful Asura Kings. After making the offerings, he rode a seven-jeweled chariot, circumambulated the Buddha three times, and scattered the most exquisite Citrapatala flowers (a type of flower) on the Buddha, then joined his palms and praised the Buddha with verses:

You are the majestic and supreme sage, your body's light is extremely radiant, Among the gods and people of the world, there is no one like the Buddha. It is like comparing a mustard seed to Mount Sumeru (the center of the Buddhist universe), Or like comparing the water in a cow's hoofprint to the vast ocean. The Tathagata's subtle and beautiful form is unmatched in the world, Each of your features is dignified and majestic, and those who behold you never tire of looking. Your subtle features are inconceivable, surpassing all colors, Just as the sun illuminates the world, all other lights are hidden. The Buddha's majestic and virtuous light overshadows the light of all the gods, Just as the moon appears in the vast sky,

星光皆晦昧。　慧深如巨海，　　身相若金山，　佛身智光明，　　三界無倫匹。」

爾時會中復有阿修羅王，名曰凈戒，發清凈心，廣興供養，一一供養與羅睺阿修羅王等無有異。作供養已，乘七寶車繞佛三匝，復以摩訶唧怛啰缽吒羅花而散佛上，合掌向佛，以偈贊曰：

「牟尼具勝智光明，　　能破貪恚愚癡暗，　成就最上奢摩他，　　降注法雨沃群品。　如來金剛座道場，　　熾然智炬照三有，　能爇眾生煩惱薪，　　使無遺余成灰燼。　無量百千俱胝劫，　　積集任持妙法藏，　普施熱惱諸群迷，　　聞者皆如飲甘露。　如來出現於世間，　　能示眾生正法眼，　無明生死長夜中，　　智慧摩尼能顯照。」

爾時會中復有阿修羅王，名喜鬥戰，發清凈心，廣興供養，一一供養與凈戒阿修羅王等無有異。作供養已，乘七寶車，繞佛三匝，復以上妙缽吒羅花而散佛上，合掌向佛，以偈贊曰：

「歸依聖主釋師子，　　于諸法中得無畏，　猶如勇將擐甲冑，　　降伏他兵無怯弱。　能仁諸根常寂靜，　　不為煩惱所動亂，　永盡三毒一切垢，　　余習展轉不復起。　如來六返觀眾生，　　無愛無憎無分別，　安住無緣廣大慈，　　于冤親境悉平等。　佛知眾生種種

【現代漢語翻譯】現代漢語譯本星光都顯得黯淡無光。佛陀的智慧深邃如大海，身形如同金山一般巍峨，佛陀的身軀和智慧的光明，在三界之中無與倫比。

這時，會中又有一位阿修羅王（Asura King，一種神祇），名叫凈戒（Pure Precepts），他發起了清凈之心，廣泛地進行供養，每一項供養都與羅睺（Rāhu）阿修羅王等同。供養完畢后，他乘坐七寶車繞佛三圈，又用摩訶唧怛啰缽吒羅花（Mahācitrāpaṭala flower，一種花名）散在佛的身上，合掌向佛，用偈頌讚嘆道：

『牟尼（Muni，佛的稱號）具足殊勝的智慧光明，能夠破除貪婪、嗔恨和愚癡的黑暗，成就最上等的奢摩他（Śamatha，止，禪定），降下法雨滋潤眾生。如來（Tathāgata，佛的稱號）的金剛座道場，熾熱的智慧之火照耀三有（三界），能夠焚燒眾生的煩惱之薪，使其無餘地化為灰燼。在無量百千俱胝劫（koṭi kalpa，極長的時間單位）中，積聚並任持著微妙的法藏，普遍施予被熱惱困擾的眾生，聽聞者都如同飲用甘露一般。如來出現在世間，能夠向眾生展示正法的眼睛，在無明生死的漫長黑夜中，智慧的摩尼寶珠能夠顯現光明。』

這時，會中又有一位阿修羅王，名叫喜鬥戰（Fond of Fighting），他發起了清凈之心，廣泛地進行供養，每一項供養都與凈戒阿修羅王等同。供養完畢后，他乘坐七寶車繞佛三圈，又用上妙的缽吒羅花散在佛的身上，合掌向佛，用偈頌讚嘆道：

『歸依聖主釋師子（Śākya-siṃha，釋迦獅子，佛的稱號），在一切法中獲得無畏，猶如勇猛的將領穿上鎧甲，降伏敵軍毫不怯弱。能仁（Muni，佛的稱號）的諸根常常寂靜，不被煩惱所動搖，永遠斷盡貪、嗔、癡三毒的一切污垢，余習也輾轉不再生起。如來六次觀察眾生，沒有愛憎，沒有分別，安住于無緣的大慈悲，對於冤家和親人都平等對待。佛陀瞭解眾生種種

【English Translation】 English version The starlight all appears dim and faint. The Buddha's wisdom is as deep as a vast ocean, his form like a golden mountain, The Buddha's body and the light of his wisdom are unparalleled in the three realms.

At that time, there was also an Asura King (a type of deity), named Pure Precepts, in the assembly. He generated a pure mind and made extensive offerings, each offering being no different from those of the Asura King Rāhu. After making the offerings, he circled the Buddha three times in a seven-jeweled chariot, and then scattered Mahācitrāpaṭala flowers (a type of flower) upon the Buddha. He joined his palms and praised the Buddha with verses:

'Muni (an epithet of the Buddha) possesses the supreme light of wisdom, able to break through the darkness of greed, hatred, and ignorance, Achieving the highest Śamatha (calm abiding, meditation), he pours down the rain of Dharma to nourish all beings. The Tathāgata's (an epithet of the Buddha) Vajra seat of enlightenment, the blazing torch of wisdom illuminates the three realms, Able to burn the firewood of beings' afflictions, leaving no remainder, turning them to ashes. In immeasurable hundreds of thousands of koṭi kalpas (an extremely long unit of time), he has accumulated and upheld the wonderful treasury of Dharma, Universally bestowing it upon beings tormented by heat and afflictions, those who hear it are like drinking nectar. The Tathāgata appears in the world, able to show beings the eye of the true Dharma, In the long night of ignorance and birth and death, the Mani jewel of wisdom can reveal the light.'

At that time, there was also an Asura King, named Fond of Fighting, in the assembly. He generated a pure mind and made extensive offerings, each offering being no different from those of the Asura King Pure Precepts. After making the offerings, he circled the Buddha three times in a seven-jeweled chariot, and then scattered exquisite Paṭala flowers upon the Buddha. He joined his palms and praised the Buddha with verses:

'I take refuge in the holy lord Śākya-siṃha (the Lion of the Śākyas, an epithet of the Buddha), having attained fearlessness in all dharmas, Like a brave general putting on armor, subduing the enemy without weakness. The Muni's (an epithet of the Buddha) senses are always tranquil, not disturbed by afflictions, Forever exhausting all the defilements of the three poisons of greed, hatred, and ignorance, the residual habits no longer arise. The Tathāgata observes beings six times, without love or hatred, without discrimination, Abiding in boundless great compassion without conditions, treating enemies and loved ones equally. The Buddha knows the various

想，　　各各開示袪諸妄，　皆令善住正思惟，　　了心如幻無所著。」

爾時會中復有阿修羅王，名曰妙眼，發清凈心，廣興供養，一一供養與喜鬥戰阿修羅王等無有異。作供養已，乘七寶車，繞佛三匝，復以摩訶缽吒羅花而散佛上，合掌向佛，以偈贊曰：

「大威德世尊，　　了諸法實相，　所謂諸法者，　　從因緣故有，　無法無非法，　　尋求不可得，　若有法可說，　　此說唯假名。　如是種種相，　　本來常寂靜，　無名亦無相，　　牟尼之所說。　雖說而無說，　　少分不可得，　說者既亦無，　　聽者亦如是。　善達如是義，　　不著一切法，　則能行大行，　　是名真佛子。」

爾時會中復有阿修羅王，名越三世，發清凈心，廣興供養，一一供養與妙眼阿修羅王等無有異。作供養已，乘七寶車，繞佛三匝，復以殊妙真珠瓔珞奉施如來，合掌向佛，以偈贊曰：

「如來具足諸功德，　　凈戒威儀悉圓滿，　四種魔軍智伏除，　　三界無與佛齊等。　如來定力無能動，　　非淺智者所能測，　行住坐臥定相應，　　現諸利樂神通事。　如來勝慧無過上，　　于大眾中師子吼，　善說妙法破群疑，　　攝化一切諸外道。　如來身色超三有，　　種種相

【現代漢語翻譯】現代漢語譯本（佛陀）想讓每個人都明白，開示他們去除各種虛妄的念頭，使他們都能安住于正確的思考，明白心就像幻象一樣，不執著于任何事物。

那時，法會中又有一位阿修羅王（Asura King，一種神道生物），名叫妙眼（Myo-yan，意為「奇妙的眼睛」），他發起了清凈之心，廣泛地進行供養，他所做的每一樣供養都與喜鬥戰阿修羅王（Xi Dou Zhan Asura King，意為「喜歡戰鬥的阿修羅王」）等同。供養完畢后，他乘坐七寶車，繞佛三圈，又用摩訶缽吒羅花（Maha Patala Flower，一種巨大的花）散在佛的身上，合掌向佛，用偈頌讚嘆道：

『大威德的世尊（Great Virtuous World Honored One，對佛的尊稱），您明瞭一切法的真實相狀，所謂諸法，都是從因緣和合而生。既不是有法，也不是非法，尋求也無法得到。如果有法可以述說，那也只是假名而已。像這樣種種的相，本來就是常寂靜的，沒有名稱也沒有形相，這是牟尼（Muni，佛的稱號）所說的。雖然說了，但實際上沒有說，連少許都不可得。說的人既然不存在，聽的人也是如此。善於通達這樣的道理，就不會執著於一切法，這樣才能行持偉大的修行，這才是真正的佛子。』

那時，法會中又有一位阿修羅王，名叫越三世（Yue San Shi，意為「超越三世」），他發起了清凈之心，廣泛地進行供養，他所做的每一樣供養都與妙眼阿修羅王等同。供養完畢后，他乘坐七寶車，繞佛三圈，又用殊妙的真珠瓔珞奉獻給如來（Tathagata，佛的稱號），合掌向佛，用偈頌讚嘆道：

『如來具足一切功德，清凈的戒律和威儀都圓滿無缺，用智慧降伏了四種魔軍（Four Maras，指煩惱、五蘊、死魔、天魔），三界之中沒有誰能與佛相比。如來的定力無法動搖，不是淺薄的智慧所能測度的，行住坐臥都與禪定相應，顯現出種種利益眾生的神通事蹟。如來的殊勝智慧無與倫比，在大眾之中發出獅子吼（Lion's Roar，比喻佛陀說法時的威嚴），善於宣說微妙的佛法，破除眾生的疑惑，攝受教化一切外道。如來的身色超越三有（Three Realms，指欲界、色界、無色界），種種相好莊嚴。』

【English Translation】 English version Thinking, (the Buddha) individually enlightened each one to dispel all delusions, enabling them to dwell well in right contemplation, understanding that the mind is like an illusion, without attachment to anything.

At that time, in the assembly, there was also an Asura King (a type of demigod), named Myo-yan (meaning 'Wonderful Eyes'), who generated a pure mind and made extensive offerings. Each offering he made was no different from those made by the Xi Dou Zhan Asura King (meaning 'Asura King who likes to fight'). After making the offerings, he rode a seven-jeweled chariot, circled the Buddha three times, and then scattered Maha Patala flowers (a type of large flower) over the Buddha. He joined his palms and, facing the Buddha, praised him with a verse:

'Great Virtuous World Honored One, you understand the true nature of all dharmas. The so-called dharmas arise from causes and conditions. They are neither dharmas nor non-dharmas, and cannot be found by seeking. If there is a dharma that can be spoken of, it is only a provisional name. Such are the various forms, originally always in stillness, without name or form, as spoken by Muni (a title for the Buddha). Though spoken, it is as if not spoken, and not even a small part can be obtained. Since the speaker does not exist, neither does the listener. Those who understand this meaning well do not cling to any dharma, and thus can practice great conduct; this is called a true child of the Buddha.'

At that time, in the assembly, there was also an Asura King named Yue San Shi (meaning 'Transcending the Three Worlds'), who generated a pure mind and made extensive offerings. Each offering he made was no different from those made by the Myo-yan Asura King. After making the offerings, he rode a seven-jeweled chariot, circled the Buddha three times, and then offered exquisite pearl necklaces to the Tathagata (a title for the Buddha). He joined his palms and, facing the Buddha, praised him with a verse:

'The Tathagata is complete with all merits, with pure precepts and dignified conduct that are perfect and flawless. With wisdom, he has subdued the four Maras (referring to afflictions, aggregates, death, and celestial demons), and in the three realms, there is no one equal to the Buddha. The Tathagata's samadhi power cannot be moved, and cannot be measured by shallow wisdom. Whether walking, standing, sitting, or lying down, he is in accordance with samadhi, manifesting various miraculous events that benefit beings. The Tathagata's supreme wisdom is unsurpassed, and in the assembly, he roars like a lion (a metaphor for the Buddha's powerful teachings), skillfully expounding the wonderful Dharma, dispelling the doubts of beings, and converting all non-Buddhists. The Tathagata's body surpasses the three realms (desire, form, and formless realms), adorned with various excellent marks.'

好遍莊嚴，　光明赫奕若金山，　　廣修檀施所獲得。」

爾時會中復有阿修羅王，名曰普耀，發清凈心，廣興供養，一一供養與越三世阿修羅王等無有異。作供養已，乘七寶車，繞佛三匝，復以眾妙珍寶散如來上，合掌向佛，以偈贊曰：

「我等舍離五欲樂，　　來詣佛所伸供養，　各見如來對已前，　　此不共德難思議。　一音所演清凈法，　　或樂廣說或略說，　各隨意欲而解了，　　此不共德難思議。　一音所演清凈法，　　隨其趣類各得解，　如來善巧應其機，　　此不共德難思議。　一音所演清凈法，　　或令修習或調伏，　或有獲證諸果利，　　此不共德難思議。」

爾時會中復有阿修羅王，名目真鄰陀，發清凈心，廣興供養，一一供養與普耀阿修羅王等無有異。作供養已，乘七寶車，繞佛三匝，以赤真珠，而散佛上，合掌向佛，以偈贊曰：

「如來善化于父王，　　舍除憍慢及邪見，　令發堅固凈信心，　　此為最上無比子。　法無自性從緣生，　　如夢受樂非實事，　應知彼樂隨想起，　　是則名了諸法性。　譬如秋空起浮雲，　　妄情執有非堅固，　依于牟尼教法中，　　智者不應增我慢。　心善觀察不放逸，　　則於世間無所著，　是名安住

【現代漢語翻譯】現代漢語譯本『莊嚴』殊勝圓滿，光芒閃耀如同金山，這是廣修佈施所獲得的果報。這時，法會中又有一位阿修羅王（Asura King，一種神道生物），名叫普耀（Puyou），他發起了清凈之心，廣行供養，他的每一次供養都與超越三世的阿修羅王們所作的供養毫無差別。供養完畢后，他乘坐七寶車，繞佛三圈，又將各種珍寶散在如來（Tathagata，佛的稱號）身上，合掌向佛，以偈頌讚嘆道：『我們捨棄五欲之樂，來到佛陀面前進行供養，各自見到如來在自己面前，這種不共的功德真是難以思議。佛陀以一音演說清凈之法，有時廣說，有時略說，每個人都能隨自己的意願而理解，這種不共的功德真是難以思議。佛陀以一音演說清凈之法，隨其所趣的類別，各自都能理解，如來善巧地應機說法，這種不共的功德真是難以思議。佛陀以一音演說清凈之法，或令人修習，或令人調伏，或有人因此獲得各種果報利益，這種不共的功德真是難以思議。』這時，法會中又有一位阿修羅王，名叫目真鄰陀（Muzhenlituo），他發起了清凈之心，廣行供養，他的每一次供養都與普耀阿修羅王所作的供養毫無差別。供養完畢后，他乘坐七寶車，繞佛三圈，用赤真珠散在佛身上，合掌向佛，以偈頌讚嘆道：『如來善於教化父王，使其捨棄驕慢和邪見，令其發起堅固的清凈信心，這是最上無比的兒子。法無自性，從因緣而生，如同夢中受樂，並非真實存在，應當知道那快樂隨著念頭而生起，這就是了知諸法的本性。譬如秋天的天空出現浮雲，妄情執著為實有，並非堅固，依于牟尼（Muni，佛的稱號）的教法中，智者不應增長我慢。內心善於觀察而不放逸，那麼在世間就不會有所執著，這叫做安住于正道。』

【English Translation】 English version 『The adornment』 is supremely perfect, its light shines like a golden mountain, this is the result of extensively practicing generosity. At that time, in the assembly, there was also an Asura King (a type of demigod), named Puyou, who generated a pure mind and made extensive offerings. Each of his offerings was no different from those made by Asura Kings who had transcended the three realms. After making the offerings, he rode a seven-jeweled chariot, circumambulated the Buddha three times, and scattered various precious jewels upon the Tathagata (a title for the Buddha). He then joined his palms and praised the Buddha with verses: 『We have abandoned the pleasures of the five desires and come to the Buddha to make offerings. Each of us sees the Tathagata before us. This unique virtue is truly inconceivable. The Buddha expounds the pure Dharma with one sound, sometimes extensively, sometimes briefly. Each person can understand according to their own wishes. This unique virtue is truly inconceivable. The Buddha expounds the pure Dharma with one sound, and each being understands according to their own kind. The Tathagata skillfully teaches according to their capacity. This unique virtue is truly inconceivable. The Buddha expounds the pure Dharma with one sound, sometimes causing beings to practice, sometimes causing them to be tamed, and sometimes causing them to attain various fruits and benefits. This unique virtue is truly inconceivable.』 At that time, in the assembly, there was also an Asura King named Muzhenlituo, who generated a pure mind and made extensive offerings. Each of his offerings was no different from those made by Asura King Puyou. After making the offerings, he rode a seven-jeweled chariot, circumambulated the Buddha three times, and scattered red pearls upon the Buddha. He then joined his palms and praised the Buddha with verses: 『The Tathagata skillfully taught his father, causing him to abandon arrogance and wrong views, and to generate firm and pure faith. This is the most supreme and incomparable son. Dharma has no self-nature, it arises from conditions, like enjoying pleasure in a dream, it is not real. One should know that pleasure arises with thoughts, and this is understanding the nature of all dharmas. It is like floating clouds appearing in the autumn sky, clinging to them as real is not firm. Relying on the teachings of Muni (another title for the Buddha), the wise should not increase their arrogance. If the mind is good at observing and is not negligent, then there will be no attachment in the world. This is called abiding in the right path.』

佛法中，　　當證如幻三摩地。」

時諸阿修羅王作供養已，各各合掌，住立佛前，身意泰然，快得善利，皆發阿耨多羅三藐三菩提心。爾時，世尊知諸阿修羅王心之所念，于大眾中現微笑相，即于面門放五色光，其光遍照普佛世界，繞佛三匝，復從世尊頂門而入。

時尊者馬勝睹是相已，從座而起偏袒右肩，右膝著地，頭面作禮，白言：「世尊！以何因緣現斯瑞相？」合掌向佛，以偈問曰：

「人中最勝釋師子，　　現斯瑞相非無因，　唯愿大悲為我說，　　聞已皆使心安泰。　六十那由阿修羅，　　廣大凈心興供養，　將非如來與授記，　　令彼聞已生歡喜？　時會咸作是思念：　　『放此光明非小緣，　唯愿如來愍我輩，　　為說現相之所以。』　為當有發菩提心？　　或復初生於凈信？　如來各各悉了知，　　愿決眾疑速當說。」

爾時世尊以偈答曰：

「善哉馬勝大比丘，　　汝能咨問放光事，　我今欲于眾會中，　　記別最上真實果。　諸阿修羅興福業，　　志求無上大菩提，　貪恚障染悉蠲除，　　如手觸空無所礙。　由此發生清凈意，　　廣興無邊妙供養，　后當舍此修羅身，　　常生勝處增明慧。　未來過彼河沙劫，　　親近承事諸如來，　

【現代漢語翻譯】現代漢語譯本在佛法中，應當證得如幻三摩地（如夢幻般的三昧境界）。這時，各位阿修羅王（非天神，一種神道生物）供養完畢后，各自合掌，站立在佛前，身心泰然，感到非常幸運，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。那時，世尊知道各位阿修羅王心中所想，在大眾中顯現微笑的相，隨即從面門放出五色光芒，光芒遍照整個佛世界，圍繞佛三圈，又從世尊的頭頂進入。這時，尊者馬勝（佛陀的弟子）看到這個景象后，從座位上站起來，袒露右肩，右膝跪地，頭面禮拜，說道：『世尊！因為什麼因緣而顯現這樣的瑞相？』合掌向佛，用偈語問道：『人中最殊勝的釋迦獅子（佛陀的尊稱），顯現這樣的瑞相必定有原因，唯愿大慈大悲的您為我們解說，聽了之後都能使我們內心安寧。六十那由他（數量單位，表示極多）的阿修羅，以廣大清凈的心意進行供養，難道是如來要給他們授記（預言未來成佛）嗎？讓他們聽了之後心生歡喜？當時在場的人都這樣想：『放出這樣的光明一定不是小事，唯愿如來憐憫我們，為我們解說顯現瑞相的原因。』是因為有人發了菩提心（覺悟之心）嗎？還是有人初生清凈的信心？如來您對這些都瞭如指掌，希望您能消除大家的疑惑，快點為我們解說。』這時，世尊用偈語回答說：『善哉，馬勝大比丘（佛陀的弟子）！你能夠詢問我放光的事情，我現在想在眾人面前，記別（預言）最上真實的果位。這些阿修羅興辦福業，立志追求無上大菩提，貪婪、嗔恨、障礙、污染都已消除，如同手觸虛空一般毫無阻礙。因此生起清凈的意念，廣泛興辦無邊的殊妙供養，將來會捨棄這個阿修羅的身體，常常出生在殊勝的地方，增長智慧。未來經過恒河沙數般的劫數（極長的時間單位），親近承事各位如來，

【English Translation】 English version In the Dharma, one should attain the Samadhi (state of meditative consciousness) of illusion. Then, the Asura Kings (demi-gods, a type of divine being) having made their offerings, each folded their palms, stood before the Buddha, their bodies and minds at peace, feeling fortunate, and all generated the Bodhicitta (the mind of enlightenment) of Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, the World Honored One, knowing what the Asura Kings were thinking, manifested a smiling countenance among the assembly, and immediately emitted five-colored light from his face, which illuminated the entire Buddha world, circled the Buddha three times, and then entered through the crown of the World Honored One's head. Then, the Venerable Asvajit (one of Buddha's disciples), having seen this sign, rose from his seat, bared his right shoulder, knelt on his right knee, bowed his head and face, and said: 'World Honored One! For what reason is this auspicious sign manifested?' He folded his palms towards the Buddha and asked in verse: 'The most excellent Shakya Lion (an epithet for the Buddha) among men, the manifestation of this auspicious sign must have a cause, may the greatly compassionate one explain it to us, so that upon hearing it, we may all find peace in our hearts. Sixty nayutas (a large number) of Asuras, with vast pure minds, have made offerings, is it that the Tathagata (another name for the Buddha) will give them a prophecy (prediction of future Buddhahood), so that upon hearing it, they may rejoice? At that time, those present all thought: 『The emission of this light must not be a small matter, may the Tathagata have compassion on us, and explain the reason for this manifestation.』 Is it that someone has generated Bodhicitta (the mind of enlightenment)? Or has someone newly generated pure faith? The Tathagata knows all of these things, may you resolve our doubts and quickly explain it to us.』 Then, the World Honored One replied in verse: 'Well done, great Bhikshu (Buddhist monk) Asvajit! You are able to inquire about the matter of the emission of light, I now wish to, in the midst of the assembly, make a prediction of the most supreme and true fruit. These Asuras have engaged in meritorious deeds, aspiring to the supreme Bodhi (enlightenment), greed, hatred, obstacles, and defilements have all been eliminated, like touching the void with a hand, without any hindrance. Therefore, they have generated pure intentions, widely engaging in boundless and wonderful offerings, in the future they will abandon this Asura body, and will always be born in superior places, increasing their wisdom. In the future, after countless kalpas (eons) like the sands of the Ganges River, they will draw near and serve all the Tathagatas,

後身得作法中王，　　相繼成佛同名號。　皆稱最上燈如來，　　名聞普遍十方界，　教化六十那庾多，　　眾生聞法鹹得度。　國土廣博極嚴凈，　　盡一三千大千界，　其中受化諸眾生，　　具足福德及智慧，　不造一切非法業，　　皆修平等安樂行。　彼佛皆說無諍法，　　聞者無著亦無礙，　佛壽六十那庾多，　　眾生住命等無異。　彼諸如來化緣終，　　機感相從亦入滅，　次第紹隆得作佛，　　國土壽量悉同然，　亦化如上諸有情，　　受持正法為佛子。」

父子合集經卷第三大正藏第 11 冊 No. 0320 父子合集經

父子合集經卷第四

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯

如來本行品第五

爾時尊者大迦攝波，見諸阿修羅王于佛會中以神通力化作廣大諸供養已，嘆未曾有，而作是念：「如來昔行菩薩道時種何善根，乃能獲得如是最上殊勝果報？」作是念已，入三摩地一心觀察；由佛加持，即能憶念無量無邊阿僧祇劫，世尊往昔在在處處，精勤修習無量無邊廣大福業，一一顯現，諦了無疑。假使十方殑伽沙數世界，其中所有一切眾生皆得人身，復于爾所河沙劫中，一一有情各興供養，如彼尾摩唧怛

【現代漢語翻譯】現代漢語譯本將來他們將成為佛法之王，相繼成佛，擁有相同的名號。都稱為最上燈如來（The Supreme Lamp Tathagata），名聲傳遍十方世界。教化六十那由他（nayuta，數量單位，意為百萬或千萬）眾生，聽聞佛法后都得到解脫。他們的國土廣闊而極其莊嚴清凈，覆蓋整個三千大千世界。其中被教化的眾生，都具備福德和智慧。不造作一切非法之業，都修習平等安樂的修行。那些佛都宣說無諍之法，聽聞者沒有執著也沒有障礙。佛的壽命有六十那由他，眾生的壽命也與之相同。那些如來教化的因緣結束后，機緣成熟也隨之入滅。依次繼承佛位成為佛，國土和壽命都相同。也教化如上所述的眾生，受持正法成為佛子。

《父子合集經》卷第三大正藏第 11 冊 No. 0320 《父子合集經》

《父子合集經》卷第四

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉詔譯

如來本行品第五

那時，尊者大迦葉（Mahakasyapa），看到諸位阿修羅王（Asura Kings）在佛的集會中用神通力化現出廣大的供養后，讚歎從未有過，於是心中想道：『如來過去行菩薩道時種下了什麼善根，才能獲得如此最上殊勝的果報？』這樣想著，就進入三摩地（samadhi，禪定），一心觀察；由於佛的加持，立刻能夠憶念起無量無邊的阿僧祇劫（asamkhya kalpa，極長的時間單位），世尊過去在各個地方，精勤修習無量無邊廣大的福業，一一顯現，真實無疑。假設十方恒河沙數的世界，其中所有一切眾生都得到人身，又在如此多的河沙劫中，每一個有情都各自興起供養，如同尾摩唧怛（Vimacitra）一樣。

【English Translation】 English version In their next lives, they will become kings of the Dharma, succeeding each other as Buddhas with the same name. They will all be called the Supreme Lamp Tathagata, their fame spreading throughout the ten directions. They will teach sixty nayutas (a unit of large number, meaning millions or tens of millions) of beings, who, upon hearing the Dharma, will all attain liberation. Their lands will be vast and extremely solemn and pure, encompassing the entire three thousand great thousand worlds. The beings who are taught within them will all possess blessings and wisdom. They will not commit any unlawful deeds, and will all practice the path of equality and peace. Those Buddhas will all preach the Dharma of non-contention, and those who hear it will have no attachments and no obstacles. The Buddhas' lifespans will be sixty nayutas, and the lifespans of the beings will be the same. When the karmic connections of those Tathagatas come to an end, they will also enter Nirvana when the time is right. They will succeed each other in becoming Buddhas, with the same lands and lifespans. They will also teach the beings as described above, upholding the true Dharma and becoming children of the Buddha.

The Sutra of the Collection of Father and Son, Volume 3 Taisho Tripitaka Volume 11, No. 0320, The Sutra of the Collection of Father and Son

The Sutra of the Collection of Father and Son, Volume 4

Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Qing, Xuan Fan Da Shi, and Purple-robed Shramana, Ri Cheng, etc., by Imperial Decree

Chapter 5: The Fundamental Practices of the Tathagata

At that time, the Venerable Mahakasyapa, seeing the Asura Kings transforming vast offerings with their supernatural powers in the Buddha's assembly, praised it as unprecedented. He then thought to himself, 'What good roots did the Tathagata plant when he was practicing the Bodhisattva path that he was able to obtain such supreme and extraordinary results?' With this thought, he entered samadhi (meditative absorption) and observed with a focused mind. Through the Buddha's blessing, he was immediately able to recall countless asamkhya kalpas (immeasurably long periods of time). He saw that in all the places the World Honored One had been, he had diligently cultivated countless vast meritorious deeds, each one manifesting clearly and without doubt. Suppose that in the ten directions, there were worlds as numerous as the sands of the Ganges River, and that all the beings within them had obtained human bodies. Furthermore, suppose that in as many kalpas as there are sands in the Ganges, each of these beings made offerings, just like Vimacitra.

啰阿修羅王所有福蘊，不及如來一發無上正等覺心所有功德，不可為比。

時尊者摩訶迦攝波，從定起已，歡喜合掌，以偈贊佛：

「往昔牟尼大聖王，　　誓求無上大菩提，　修羅雖興廣供養，　　不及發心所得福。　如來聖德超三界，　　于天人中無等倫，　旃檀香積若須彌，　　堪受如斯大供養。　上妙涂香極清凈，　　其量深廣如巨海，　人中師子出世間，　　堪受如斯大供養。　或散種種上妙花，　　積聚高若輪圍頂，　如來聖德妙難思，　　堪受如斯大供養。　以大海水為膏油，　　蘇彌山量為其炷，　然燈奉施大導師，　　堪受如斯大供養。　或以無數妙花鬘，　　奉上如來及塔廟，　佛具廣大勝威德，　　堪受如斯大供養。　設於無量俱胝劫，　　持以萬億妙寶蓋，　如來善化于父王，　　堪受如斯大供養。　于不思議俱胝劫，　　以寶幢滿十方界，　如來成就大慈門，　　堪受如斯大供養。　復于無量俱胝劫，　　以河沙數妙繒幡，　牟尼利樂諸眾生，　　堪受如斯大供養。　如來善說諸法要，　　眾生咸悉能聽受，　辯才無礙法中王，　　言辭善巧無相似。　假使殑伽沙世界，　　其中所有諸眾生，　皆為十力天人師，　　同出世間成佛道

【現代漢語翻譯】現代漢語譯本所有阿修羅王（Asura King，一種神祇）所擁有的福德積累，都比不上如來（Tathagata，佛的稱號）一念發起無上正等覺（Anuttara-samyak-sambodhi，最高的覺悟）之心所產生的功德，兩者之間無法相比。

當時，尊者摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一）從禪定中起身，歡喜地合起手掌，用偈頌讚美佛陀：

『往昔牟尼（Muni，佛的稱號）大聖王，誓願追求無上大菩提（Anuttara-bodhi，最高的智慧），修羅（Asura，一種神祇）雖然興盛廣大的供養，也比不上發菩提心所獲得的福德。如來聖德超越三界（Trailokya，欲界、色界、無色界），在天人和人中沒有可以與之相比的。用旃檀香（Candana，一種香木）堆積如須彌山（Sumeru，佛教中的聖山），也堪受如此盛大的供養。上等的涂香極其清凈，其量深廣如大海，人中師子（佛的稱號）出世間，堪受如此盛大的供養。或者散佈種種上妙的花朵，堆積得高如輪圍山頂（Cakravada，佛教中圍繞世界的山），如來聖德微妙難以思議，堪受如此盛大的供養。用大海的水作為膏油，以須彌山的大小作為燈炷，點燃燈火奉獻給大導師（佛的稱號），堪受如此盛大的供養。或者用無數美妙的花鬘，奉獻給如來和佛塔廟，佛陀具有廣大殊勝的威德，堪受如此盛大的供養。假設在無量俱胝劫（koti kalpa，極長的時間單位）中，持有萬億美妙的寶蓋，如來善於教化他的父王，堪受如此盛大的供養。在不可思議的俱胝劫中，用寶幢充滿十方世界，如來成就大慈悲之門，堪受如此盛大的供養。又在無量俱胝劫中，用恒河沙數的美妙繒幡，牟尼利益安樂一切眾生，堪受如此盛大的供養。如來善於宣說諸法要義，眾生都能夠聽聞接受，辯才無礙的法中之王，言辭善巧沒有可以相比的。假設恒河沙數的世界，其中所有的眾生，都成為具有十力（Dasabala，佛的十種力量）的天人導師，一同出世間成就佛道』

【English Translation】 English version All the accumulated merits of the Asura Kings (Asura King, a type of deity) cannot compare to the merit generated by a single thought of the Tathagata (Tathagata, an epithet of the Buddha) aspiring to Anuttara-samyak-sambodhi (supreme perfect enlightenment). They are incomparable.

Then, the Venerable Mahakasyapa (Mahakasyapa, one of the Buddha's ten great disciples), having arisen from meditation, joyfully joined his palms and praised the Buddha with verses:

'In the past, the great sage king Muni (Muni, an epithet of the Buddha), vowed to seek Anuttara-bodhi (supreme wisdom), Although the Asuras (Asura, a type of deity) may offer vast and extensive offerings, they cannot compare to the merit gained from generating the Bodhi mind. The Tathagata's holy virtue transcends the three realms (Trailokya, the desire realm, the form realm, and the formless realm), and there is no equal among gods and humans. Even if sandalwood (Candana, a type of fragrant wood) were piled up like Mount Sumeru (Sumeru, a sacred mountain in Buddhism), it would be worthy of such great offerings. The finest fragrant unguents are extremely pure, and their quantity is as vast and deep as the great ocean, The Lion among humans (an epithet of the Buddha) appears in the world, worthy of such great offerings. Or if various exquisite flowers were scattered, piled up as high as the summit of the Cakravada (Cakravada, the mountain surrounding the world in Buddhism), The Tathagata's holy virtue is subtle and inconceivable, worthy of such great offerings. If the water of the great ocean were used as oil, and the size of Mount Sumeru as the wick, And lamps were lit and offered to the great guide (an epithet of the Buddha), it would be worthy of such great offerings. Or if countless beautiful flower garlands were offered to the Tathagata and stupas, The Buddha possesses vast and supreme power and virtue, worthy of such great offerings. Suppose for countless koti kalpas (koti kalpa, an extremely long unit of time), one were to hold billions of exquisite jeweled canopies, The Tathagata skillfully taught his father, worthy of such great offerings. In inconceivable koti kalpas, if jeweled banners filled the ten directions, The Tathagata has achieved the gate of great compassion, worthy of such great offerings. And again, in countless koti kalpas, if countless beautiful silken banners like the sands of the Ganges were used, Muni benefits and brings joy to all living beings, worthy of such great offerings. The Tathagata skillfully expounds the essential principles of the Dharma, and all beings are able to hear and accept them, The king of Dharma with unobstructed eloquence, his skillful words are incomparable. Suppose there were worlds as numerous as the sands of the Ganges, and all the beings within them, Were to become teachers of gods and humans with the ten powers (Dasabala, the ten powers of the Buddha), and together attain Buddhahood in the world.'

，　如是無數河沙佛，　　各各化出無量首，　一一首現百千口，　　復于口有百千舌，　于彼殑伽沙劫中，　　稱讚如來功德海，　壽量智慧及發心，　　不能了知一少分。」

爾時世尊贊尊者摩訶迦攝波言：「善哉，善哉！迦攝波！汝今于彼聲聞眾中，具修梵行，了達諸法，現證實際，心得寂靜。於我所證功德蘊中，善能入解，思惟觀察。我已成就無量無邊不可思議福德之聚，已到最上第一彼岸。迦攝！止於如來一發大心，所有福報，若有色相，十方所有河沙世界不能容受。假使十方殑伽沙數諸佛世尊同出於世，復于爾所殑伽沙劫，欲說如來一發大心所有功德，不能窮盡。所以者何？如來昔修菩薩行時，無一發心不為攝受利益安樂一切有情，彼有情界無限量故，如來發心亦無限量；以有情界畢竟無盡故，如來發心亦復無盡。是故我今得諸天人阿修羅王如是供養。假使十方殑伽沙世界，其中所有一切眾生，皆作供養如彼阿修羅王，猶不能及，一發大心所獲功德。所以者何？彼諸有情心不清凈，著果報故。迦攝！當知過去無量諸佛出世，初發大心，皆為憐愍一切有情，令脫輪迴，得涅槃樂；我今所作亦復如是。

「複次，迦攝！我念過去無量無邊、不可稱數、不可思議阿僧祇劫，爾時有佛出現于

【現代漢語翻譯】現代漢語譯本像這樣無數恒河沙數的佛，每一位都化現出無量的頭，每一個頭又顯現出成百上千的口，每個口中又有成百上千的舌頭，在像恒河沙數那樣多的劫數中，稱讚如來的功德海，也無法瞭解如來的壽命、智慧和發心哪怕是一小部分。這時，世尊讚歎尊者摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一）說：『好啊，好啊！迦葉！你現在在聲聞眾中，具足修行梵行，通達諸法，現證真諦，內心寂靜。對於我所證得的功德蘊藏，你能夠很好地理解、思考和觀察。我已經成就了無量無邊不可思議的福德聚集，已經到達最上第一的彼岸。迦葉！僅僅如來最初發的一個大心，所擁有的福報，如果有形相，十方所有恒河沙數的世界都不能容納。假使十方恒河沙數諸佛世尊同時出現於世，又在那麼多的恒河沙數劫中，想要述說如來最初發的一個大心所擁有的功德，也不能窮盡。這是為什麼呢？如來過去修行菩薩道時，沒有一個發心不是爲了攝受、利益、安樂一切有情眾生，因為有情眾生的界限沒有窮盡，所以如來的發心也沒有窮盡；因為有情眾生的界限畢竟沒有窮盡，所以如來的發心也同樣沒有窮盡。因此，我現在得到諸天、人和阿修羅王這樣的供養。假使十方恒河沙數世界，其中所有一切眾生，都像阿修羅王那樣供養，也比不上如來最初發的一個大心所獲得的功德。這是為什麼呢？因為那些有情眾生的心不清凈，執著于果報的緣故。迦葉！應當知道過去無量諸佛出世，最初發大心，都是爲了憐憫一切有情眾生，讓他們脫離輪迴，得到涅槃的快樂；我現在所做的也是這樣。『再者，迦葉！我憶念過去無量無邊、不可稱數、不可思議的阿僧祇劫（asaṃkhya-kalpa，極長的時間單位），那時有佛出現於世，

【English Translation】 English version Like this, countless Buddhas, as many as the sands of the Ganges, each manifested immeasurable heads. Each head displayed hundreds and thousands of mouths, and each mouth had hundreds and thousands of tongues. Throughout kalpas as numerous as the sands of the Ganges, even praising the ocean of the Tathagata's (如來, one of the titles of a Buddha) merits, one could not comprehend even a small fraction of the Tathagata's lifespan, wisdom, and aspiration. At that time, the World Honored One praised the Venerable Mahākāśyapa (摩訶迦葉, one of the Buddha's ten great disciples), saying: 'Excellent, excellent! Kāśyapa! Now, among the Śrāvaka (聲聞, disciples who hear the teachings) assembly, you have cultivated pure conduct, understood all dharmas (諸法, phenomena), realized the truth, and attained a peaceful mind. You are able to enter into, understand, contemplate, and observe the accumulation of merits that I have realized. I have achieved immeasurable, boundless, and inconceivable accumulations of merit, and have reached the supreme and foremost shore. Kāśyapa! The merit of just one great aspiration of the Tathagata, if it had form, could not be contained by all the worlds as numerous as the sands of the Ganges in the ten directions. Even if Buddhas, as numerous as the sands of the Ganges in the ten directions, were to appear in the world simultaneously, and for that many kalpas as the sands of the Ganges, they wished to describe the merits of just one great aspiration of the Tathagata, they could not exhaust them. Why is this so? When the Tathagata practiced the Bodhisattva path in the past, there was not a single aspiration that was not for the purpose of embracing, benefiting, and bringing happiness to all sentient beings. Because the realm of sentient beings is inexhaustible, the Tathagata's aspiration is also inexhaustible; because the realm of sentient beings is ultimately inexhaustible, the Tathagata's aspiration is also inexhaustible. Therefore, I now receive such offerings from gods, humans, and Asura (阿修羅, a type of demigod) kings. Even if all sentient beings in the worlds as numerous as the sands of the Ganges in the ten directions were to make offerings like those of the Asura kings, they would still not equal the merit gained from one great aspiration of the Tathagata. Why is this so? Because the minds of those sentient beings are not pure, and they are attached to the results of their actions. Kāśyapa! You should know that countless Buddhas of the past appeared in the world, and their initial great aspiration was all for the sake of compassion for all sentient beings, to liberate them from the cycle of rebirth and to attain the bliss of Nirvana (涅槃, liberation); what I do now is also the same.' 'Furthermore, Kāśyapa! I recall countless, boundless, incalculable, and inconceivable asaṃkhya-kalpas (阿僧祇劫, immeasurably long periods of time) in the past, at which time a Buddha appeared in the world,'

世，名曰帝幢如來、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。其佛剎中所有眾生不造罪惡，心無散亂，不起邪思，無顛倒見及彼憍慢，身語意業畢竟清凈，伏除煩惱離惡趣因，精勤修習，互相策勵。能于生死長夜之中，發勇猛心，愛樂大乘，聽聞正法，如理修行。彼佛剎中有五種樂：一者、欲樂。二、出離樂。三者、定樂。四者、等持樂。五、菩提樂。彼諸眾生而常受用如是快樂，雖受彼樂而不耽著；如蜂採花但延其命，如禽飛空無所掛礙，此諸眾生亦復如是。

「又彼有情無貪恚癡種種惡業，煩惱過患，隨先善業而受其樂。何以故？彼佛修行菩薩道時，所化眾生唯純善行，設有先世不善故業，現善根力銷伏不起。是故彼土一切有情，唯一樂受相應現行。又彼佛土無種種難，暴惡風雨，祁寒酷熱，隨時所欲，即降甘雨。又彼眾生常樂聞法，各能了達，尊重恭敬。設若經行，若坐若立，思惟義趣，深入法味，無有疲倦，未嘗睡眠。四威儀中，精勤修習，由法樂故，不生勞苦。唯修正斷，無顛倒見，設有錯誤，尋即改悔；故無苦受。

「又彼如來昔修行時，身語意業未嘗錯謬，凡有所作智為先導，說菩薩法化諸眾生；彼聞法已隨智慧行，所作義利，非癡愛俱，故無不苦

【現代漢語翻譯】現代漢語譯本：

世間有一佛，名為帝幢如來（如來是佛的十個稱號之一，意為『如實而來』）、應供（應受人天供養）、正遍知（對一切法如實知見）、明行足（智慧和德行圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（修行者中的最高者）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人）。

那個佛的國土中的所有眾生都不造作罪惡，內心沒有散亂，不起邪惡的念頭，沒有顛倒的見解和驕慢之心，身、語、意三業都徹底清凈，降伏了煩惱，遠離了惡道的因，精勤地修行，互相勉勵。他們能夠在生死長夜之中，發起勇猛的心，喜愛大乘佛法，聽聞正法，如理修行。

那個佛的國土中有五種快樂：第一種是欲樂，第二種是出離樂，第三種是禪定之樂，第四種是等持之樂，第五種是菩提之樂。那些眾生常常享受這樣的快樂，雖然享受這些快樂卻不貪戀執著；就像蜜蜂採花只是爲了維持生命，就像鳥兒在空中飛翔沒有任何障礙，這些眾生也是這樣。

此外，那些有情眾生沒有貪婪、嗔恨、愚癡等各種惡業，沒有煩惱的過患，他們隨著先前所造的善業而享受快樂。為什麼呢？因為那位佛在修行菩薩道時，所教化的眾生都只行善事，即使有前世不善的業力，也會被現在的善根力量所消除，不會再起作用。因此，那個國土的一切有情眾生，都只有快樂的感受與之相應。而且那個佛土沒有各種災難，沒有暴風雨，沒有嚴寒酷熱，隨時想要什麼，就會降下甘露。而且那裡的眾生常常喜歡聽聞佛法，都能理解通達，尊重恭敬。即使是經行、坐著、站著，都在思惟佛法的意義，深入佛法的滋味，沒有疲倦，從不睡覺。在行、住、坐、臥四種威儀中，精勤地修行，因為法樂的緣故，不覺得勞苦。他們只修正斷，沒有顛倒的見解，即使有錯誤，也會立刻懺悔改正；所以沒有痛苦的感受。

此外，那位如來過去修行時，身、語、意三業從未犯錯，凡有所作都是以智慧為先導，宣說菩薩法來教化眾生；他們聽聞佛法后，都隨著智慧而行，所作的都是利益眾生的事，不是出於愚癡和貪愛，所以沒有不快樂的。 English version:

There is a Buddha in the world named Emperor Banner Tathagata (Tathagata is one of the ten titles of a Buddha, meaning 'one who has thus come'), Arhat (worthy of offerings from humans and gods), Samyaksambuddha (one who has perfect and complete knowledge of all dharmas), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (one who has gone to Nirvana through wisdom), Lokavid (one who understands all worldly matters), Anuttara (the highest among practitioners), Purushadamyasarathi (the great hero who can tame beings), Shastadevamanushyanam (the teacher of gods and humans), Buddha (the awakened one), and Bhagavan (the most respected one in the world).

All beings in that Buddha's land do not commit evil deeds, their minds are not scattered, they do not have evil thoughts, they do not have inverted views or arrogance, their actions of body, speech, and mind are completely pure, they have subdued afflictions, and they are far from the causes of evil realms. They diligently practice, encouraging each other. They are able to generate courageous minds in the long night of samsara, love the Mahayana teachings, listen to the true Dharma, and practice according to the principles.

There are five kinds of happiness in that Buddha's land: the first is the happiness of desire, the second is the happiness of renunciation, the third is the happiness of meditation, the fourth is the happiness of samadhi, and the fifth is the happiness of Bodhi. Those beings often enjoy such happiness, but although they enjoy it, they are not attached to it; just as bees collect honey only to sustain their lives, just as birds fly in the sky without any hindrance, these beings are also like that.

Furthermore, those sentient beings do not have greed, hatred, or ignorance, nor various evil deeds, nor the faults of afflictions. They enjoy happiness according to the good deeds they have previously done. Why is that? Because when that Buddha was practicing the Bodhisattva path, the beings he taught only performed good deeds. Even if there were evil karmic forces from previous lives, they would be eliminated by the power of present good roots and would not arise again. Therefore, all sentient beings in that land only experience happiness. Moreover, that Buddha's land is free from various calamities, violent storms, and extreme heat and cold. Whenever they desire, sweet rain will fall. Furthermore, the beings there always love to hear the Dharma, and they can all understand and respect it. Whether they are walking, sitting, or standing, they contemplate the meaning of the Dharma, deeply savoring its taste, without fatigue, and never sleeping. In the four postures of walking, standing, sitting, and lying down, they diligently practice, and because of the joy of the Dharma, they do not feel hardship. They only correct their wrongdoings, have no inverted views, and if there are mistakes, they immediately repent and correct them; therefore, they do not experience suffering.

Furthermore, when that Tathagata was practicing in the past, his actions of body, speech, and mind were never wrong. Whatever he did, wisdom was his guide. He taught the Bodhisattva Dharma to transform beings; after hearing the Dharma, they acted according to wisdom. What they did was for the benefit of beings, not out of ignorance and attachment, so there was no unhappiness.

【English Translation】 There is a Buddha in the world named Emperor Banner Tathagata (Tathagata is one of the ten titles of a Buddha, meaning 'one who has thus come'), Arhat (worthy of offerings from humans and gods), Samyaksambuddha (one who has perfect and complete knowledge of all dharmas), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (one who has gone to Nirvana through wisdom), Lokavid (one who understands all worldly matters), Anuttara (the highest among practitioners), Purushadamyasarathi (the great hero who can tame beings), Shastadevamanushyanam (the teacher of gods and humans), Buddha (the awakened one), and Bhagavan (the most respected one in the world). All beings in that Buddha's land do not commit evil deeds, their minds are not scattered, they do not have evil thoughts, they do not have inverted views or arrogance, their actions of body, speech, and mind are completely pure, they have subdued afflictions, and they are far from the causes of evil realms. They diligently practice, encouraging each other. They are able to generate courageous minds in the long night of samsara, love the Mahayana teachings, listen to the true Dharma, and practice according to the principles. There are five kinds of happiness in that Buddha's land: the first is the happiness of desire, the second is the happiness of renunciation, the third is the happiness of meditation, the fourth is the happiness of samadhi, and the fifth is the happiness of Bodhi. Those beings often enjoy such happiness, but although they enjoy it, they are not attached to it; just as bees collect honey only to sustain their lives, just as birds fly in the sky without any hindrance, these beings are also like that. Furthermore, those sentient beings do not have greed, hatred, or ignorance, nor various evil deeds, nor the faults of afflictions. They enjoy happiness according to the good deeds they have previously done. Why is that? Because when that Buddha was practicing the Bodhisattva path, the beings he taught only performed good deeds. Even if there were evil karmic forces from previous lives, they would be eliminated by the power of present good roots and would not arise again. Therefore, all sentient beings in that land only experience happiness. Moreover, that Buddha's land is free from various calamities, violent storms, and extreme heat and cold. Whenever they desire, sweet rain will fall. Furthermore, the beings there always love to hear the Dharma, and they can all understand and respect it. Whether they are walking, sitting, or standing, they contemplate the meaning of the Dharma, deeply savoring its taste, without fatigue, and never sleeping. In the four postures of walking, standing, sitting, and lying down, they diligently practice, and because of the joy of the Dharma, they do not feel hardship. They only correct their wrongdoings, have no inverted views, and if there are mistakes, they immediately repent and correct them; therefore, they do not experience suffering. Furthermore, when that Tathagata was practicing in the past, his actions of body, speech, and mind were never wrong. Whatever he did, wisdom was his guide. He taught the Bodhisattva Dharma to transform beings; after hearing the Dharma, they acted according to wisdom. What they did was for the benefit of beings, not out of ignorance and attachment, so there was no unhappiness.

不樂受。彼國眾生其心平等，於一切處如理安住，故無冤憎會苦。又彼眾生無彼無此，於一切法心無所著，故無愛別離苦。又彼眾生於諸善法，不生輕慢，亦不毀訾，故無求不得苦；彼國眾生有為所遷，唯有行苦。何以故？其佛常說第一義諦微妙法故。

「複次，迦攝！彼帝幢如來出現於世，壽命長遠無量無邊恒河沙劫；其中眾生各各具足廣大辯才，善說法要，皆為過去諸佛世尊教化成熟，來生其中。迦攝！于汝意云何？如是廣大嚴凈佛土，頗有無信、無戒、無定、無慧、寡聞、懈怠，如是有情得生彼不？」

迦攝白言：「不也！世尊。」

「迦攝！于汝意云何？如是廣大嚴凈佛土，頗有微細善根、少劣善根、怯弱善根，業集煩惱為苦所攝，如是眾生不凈迴向，得生彼不？」

迦攝白言：「不也！世尊！如是佛剎其中生者，具足善根，純凈無雜，住正思惟，解脫諸苦，多聞精進，清凈迴向，皆蒙先佛久已化度；如是眾生得生其中。」

佛言：「迦攝！善哉，善哉！如汝所說，其事如是。昔帝幢如來者，于汝等意云何？知是誰也？」時諸比丘默爾無對。

當於是時，東方去此過殑伽沙世界，有國名月光莊嚴，是中有佛名光明聚，現在說法。彼佛會中有妙吉祥童子，遙聞此界所問因

【現代漢語翻譯】現代漢語譯本他們不感受苦受。那個國度的眾生內心平等，在一切處都如理安住，所以沒有怨憎相會之苦。而且，那裡的眾生沒有彼此的分別，對於一切法心無所執著，所以沒有愛別離之苦。此外，那裡的眾生對於各種善法，不產生輕慢，也不加以譭謗，所以沒有求不得之苦；那個國度的眾生因為有為法的遷流，只有行苦。為什麼呢？因為那裡的佛陀經常宣說第一義諦的微妙法。『再者，迦攝（Kasyapa，佛陀的弟子名）！那位帝幢如來（Dìchuáng Rúlái，佛名）出現在世間，壽命長遠無量無邊恒河沙劫；其中的眾生各自都具備廣大的辯才，善於宣說佛法要義，他們都是過去諸佛世尊教化成熟，才來到這裡出生的。迦攝！你認為如何？如此廣大莊嚴清凈的佛土，難道會有不信、無戒、無定、無慧、寡聞、懈怠，像這樣的有情眾生能夠往生到那裡嗎？』迦攝回答說：『不會的，世尊。』『迦攝！你認為如何？如此廣大莊嚴清凈的佛土，難道會有微小的善根、少許的劣等善根、怯弱的善根，被業力集聚的煩惱所束縛，像這樣不清凈迴向的眾生能夠往生到那裡嗎？』迦攝回答說：『不會的，世尊！像這樣的佛剎，其中出生的眾生，都具備充足的善根，純凈沒有雜染，安住于正思惟，解脫各種痛苦，多聞精進，清凈迴向，他們都是蒙受先前的佛陀長久教化度脫的；像這樣的眾生才能往生到那裡。』佛陀說：『迦攝！很好，很好！正如你所說，事情就是這樣。以前的帝幢如來，你們認為他是誰呢？』當時，眾比丘都沉默不語。就在這時，東方距離這裡經過恒河沙數的世界，有一個國家名叫月光莊嚴（Yuèguāng Zhuāngyán），那裡有一尊佛名叫光明聚（Guāngmíng Jù），現在正在說法。那位佛的法會中有一位妙吉祥童子（Miàojíxiáng Tóngzǐ），遙遠地聽聞到這個世界所問的因緣。

【English Translation】 English version They do not experience unpleasant feelings. The beings in that land have equanimity in their hearts, dwelling in accordance with the truth in all places, thus there is no suffering of encountering what is disliked. Moreover, those beings have no sense of 'this' or 'that,' and their minds are not attached to any dharma, thus there is no suffering of separation from loved ones. Furthermore, those beings do not generate contempt or disparage any virtuous dharmas, thus there is no suffering of not obtaining what is sought; the beings in that land, due to the impermanence of conditioned phenomena, only experience the suffering of change. Why is this so? Because the Buddha there constantly teaches the profound dharma of the ultimate truth. 'Furthermore, Kasyapa (a disciple of the Buddha)! That Tathagata named Dìchuáng (Banner) appears in the world, with a lifespan that is immeasurably long, as many kalpas as there are sands in the Ganges River; the beings there each possess great eloquence, are skilled in expounding the essential teachings of the Dharma, and they have all been matured by the teachings of past Buddhas before being born there. Kasyapa! What do you think? In such a vast and pure Buddha-land, could there be beings who are without faith, without precepts, without concentration, without wisdom, of little learning, and lazy, could such sentient beings be born there?' Kasyapa replied, 'No, World Honored One.' 'Kasyapa! What do you think? In such a vast and pure Buddha-land, could there be beings with meager roots of virtue, with inferior roots of virtue, with weak roots of virtue, who are bound by the afflictions accumulated by karma, could such impure beings who do not dedicate their merit be born there?' Kasyapa replied, 'No, World Honored One! In such a Buddha-land, the beings born there all possess sufficient roots of virtue, are pure and without defilement, abide in right contemplation, are liberated from all sufferings, are learned and diligent, and purely dedicate their merit; they have all been taught and liberated by previous Buddhas for a long time; only such beings can be born there.' The Buddha said, 'Kasyapa! Excellent, excellent! As you have said, it is so. Who do you think the former Tathagata Dìchuáng was?' At that time, all the monks remained silent and had no answer. At that moment, in the east, beyond worlds as numerous as the sands of the Ganges River, there is a country named Moonlight Adornment (Yuèguāng Zhuāngyán), and there is a Buddha named Light Cluster (Guāngmíng Jù), who is currently teaching the Dharma. In that Buddha's assembly, there is a youth named Mañjuśrī (Miàojíxiáng Tóngzǐ), who remotely heard the cause of the question in this world.

緣，知諸大眾無能答者。時彼童子即白佛言：「我今應往娑婆世界釋迦牟尼佛所，為彼時會，答其所問。」

時光明聚如來謂童子曰：「隨意當往。」是時童子即從彼沒，以神通力，屈伸臂頃，至娑婆世界釋迦牟尼佛所，頭面禮足，住立一面。

時佛世尊，語童子言：「以何因緣而來至此？」

時妙吉祥童子合掌白言：「我為眾會，答前所問，自遠而來。彼往昔帝幢如來，豈異人乎？即今釋迦牟尼如來是也。所以者何？由佛世尊具足成就不可思議微妙功德，方便善巧，憐愍有情，皆令安住菩提之道。」

時眾聞已，咸共贊言：「善哉！童子！善答斯問，決眾疑網。汝今所說，是為正說，是真實說，是最上說。」

爾時童子為彼眾會，而說偈言：

「聖主釋師子，　　具勇猛精進，　憐愍於世間，　　現不思議事。　彼牟尼世尊，　　過去已曾作，　八十俱胝佛，　　成熟諸有情，　常以大悲心，　　嚴凈佛國土，　淺識不能知，　　種種善方便。　不捨初發心，　　隨機而應現，　亦于未來世，　　復現無量身。　或現為釋梵，　　或示作魔王，　遍法界有情，　　莫能知少分。　或現王宮生，　　成道轉法輪，　乃至入涅盤，　　顯現佛功德。　或隨其

【現代漢語翻譯】現代漢語譯本：緣故，知道所有大眾都不能回答。當時那位童子就對佛說：『我現在應該前往娑婆世界（Saha world，指我們所處的世界）釋迦牟尼佛（Sakyamuni Buddha，佛教的創始人）那裡，為那時的集會，回答他們所提出的問題。』時光明聚如來（Light Accumulation Tathagata，佛名）對童子說：『你隨意去吧。』當時童子就從那裡消失，以神通力，在屈伸手臂的瞬間，到達娑婆世界釋迦牟尼佛那裡，頭面禮足，站立在一旁。當時佛世尊（Bhagavan，佛的尊稱）對童子說：『你因為什麼因緣來到這裡？』當時妙吉祥童子（Manjusri，菩薩名）合掌回答說：『我爲了眾會，回答之前提出的問題，從遙遠的地方而來。那位往昔的帝幢如來（Emperor Banner Tathagata，佛名），難道是別人嗎？就是現在的釋迦牟尼如來。為什麼這麼說呢？因為佛世尊具足成就不可思議的微妙功德，方便善巧，憐憫有情（sentient beings，指一切有情識的生命），都讓他們安住在菩提（Bodhi，覺悟）之道。』當時大眾聽了之後，都一起讚歎說：『太好了！童子！你回答得真好，解決了大家的疑惑。你現在所說的，是正確的說法，是真實的說法，是最上的說法。』那時童子為那裡的集會，說了偈語：『聖主釋師子（Sakya Lion，指釋迦牟尼佛），具有勇猛精進，憐憫世間，顯現不可思議的事蹟。那位牟尼世尊（Muni Bhagavan，指釋迦牟尼佛），過去曾經作過，八十俱胝（koti，印度數字單位，表示千萬）佛，成熟了各種有情，常常以大悲心，莊嚴清凈佛國土，淺薄的認識不能知道，種種善巧方便。不捨棄最初的發心，隨機應現，也在未來的世界，再次顯現無量的身。或者顯現為釋梵（Sakra and Brahma，指帝釋天和梵天），或者示現為魔王，遍佈法界（Dharmadhatu，指宇宙）的有情，沒有誰能知道少許。或者顯現在王宮出生，成道轉法輪（Dharmachakra，指佛陀的教法），乃至進入涅盤（Nirvana，指寂滅），顯現佛的功德。或者隨其

【English Translation】 English version: The reason being, knowing that all the assembly was unable to answer. At that time, the boy then said to the Buddha, 'I should now go to the Sakyamuni Buddha (the founder of Buddhism) in the Saha world (the world we live in), to answer the questions asked at that gathering.' The Light Accumulation Tathagata (a Buddha's name) said to the boy, 'Go as you wish.' At that time, the boy disappeared from there, and with his supernatural power, in the time it takes to bend and stretch an arm, he arrived at the place of Sakyamuni Buddha in the Saha world, bowed his head to the ground at his feet, and stood to one side. At that time, the World Honored One (Bhagavan, an honorific title for the Buddha) said to the boy, 'For what reason have you come here?' At that time, the boy Manjusri (a Bodhisattva's name) put his palms together and replied, 'I have come from afar for the sake of the assembly, to answer the questions previously asked. That Emperor Banner Tathagata (a Buddha's name) of the past, is he different from anyone? He is the present Sakyamuni Tathagata. Why is that? Because the World Honored One is fully endowed with inconceivable and subtle merits, skillful means, and compassion for sentient beings (all living beings with consciousness), enabling them all to dwell on the path of Bodhi (enlightenment).' At that time, the assembly, having heard this, all together praised, saying, 'Excellent! Boy! You have answered well, resolving the doubts of the assembly. What you have said now is the correct teaching, the true teaching, and the supreme teaching.' At that time, the boy spoke the following verses for that assembly: 'The holy lord, the Sakya Lion (referring to Sakyamuni Buddha), possesses courageous diligence, compassion for the world, and manifests inconceivable deeds. That Muni Bhagavan (referring to Sakyamuni Buddha), in the past, has acted as eighty kotis (an Indian numerical unit, meaning ten million) of Buddhas, maturing all sentient beings, Always with great compassion, adorning and purifying the Buddha lands, shallow understanding cannot know, the various skillful means. Not abandoning the initial aspiration, appearing according to the occasion, and also in the future world, manifesting countless bodies again. Sometimes appearing as Sakra and Brahma (referring to the gods Indra and Brahma), or manifesting as a demon king, throughout the Dharmadhatu (the universe), no sentient being can know even a small part. Sometimes appearing born in a royal palace, attaining enlightenment and turning the wheel of Dharma (the Buddha's teachings), and even entering Nirvana (the state of liberation), manifesting the Buddha's merits. Or according to their

種類，　　現作女人相，　不染世間法，　　如蓮性本凈。　或涕淚悲泣，　　或歌舞嬉戲，　或乘空往來，　　皆為作佛事。　怖者令安隱，　　慢者令柔順，　為利彼眾生，　　現種種調伏。　癡者令離癡，　　愚者示明智，　為利彼眾生，　　作權巧方便。　狂者得正念，　　跛者得安行，　為利彼眾生，　　現諸神變事。　是故我稽首，　　不思議精進，　普化諸有情，　　皆令入佛道。」

父子合集經迦樓羅王授記品第六

爾時會中，復有六萬八千迦樓羅王，見諸阿修羅王作供養已，復聞如來與彼授記，發隨喜心廣興供養，以神通力即時化作六萬八千殊妙樓閣，一一樓閣七寶所成，所謂金、銀、琉璃、硨磲、碼瑙、珊瑚、玻璃，皆有七重，第一層級黃金為柱，椽梠枅栱，白銀為之，眾寶裝鉸；第二層級，白銀為柱，椽梠枅栱，黃金為之，諸珍嚴飾；乃至第七珊瑚為柱，真珠等寶雜廁間飾。如是樓閣，一一皆有寶網羅上，或黃金網、白銀為網，乃至真珠以為其網。復懸無數眾妙寶鈴，微風發聲，聽者無厭。復現六萬八千寶蓋，諸珍間錯，光明顯照。復現六萬八千寶幢，眾色相間，珠珍嚴飾。復現六萬八千繒幡，五色綷錯，甚可愛樂。復現六萬八千寶幔，或黃金線，而用合

【現代漢語翻譯】現代漢語譯本以各種不同的形態，現在顯現女人的形象，不沾染世俗的法則，如同蓮花一樣本性清凈。有時哭泣流淚，有時唱歌跳舞嬉戲，有時在空中來往，都是爲了做佛事。使恐懼的人得到安穩，使傲慢的人變得柔順，爲了利益那些眾生，示現種種調伏的方法。使愚癡的人遠離愚癡，為愚笨的人展示明智，爲了利益那些眾生，運用權巧方便。使瘋狂的人得到正念，使跛腳的人能夠安穩行走，爲了利益那些眾生，示現各種神通變化的事情。因此我頂禮，這不可思議的精進，普遍教化一切有情眾生，都讓他們進入佛道。

《父子合集經》迦樓羅王（Garuda King，一種神鳥）授記品第六

那時，會中又有六萬八千迦樓羅王，看到諸阿修羅王（Asura King，一種非天神）作供養后，又聽到如來給他們授記，心生隨喜，廣興供養，以神通力即時化作六萬八千殊妙樓閣，每一座樓閣都是七寶所成，即金、銀、琉璃（一種寶石）、硨磲（一種海貝）、瑪瑙（一種寶石）、珊瑚（一種有機寶石）、玻璃，都有七層，第一層以黃金為柱，椽子、橫樑、斗拱，用白銀製成，各種寶物裝飾；第二層以白銀為柱，椽子、橫樑、斗拱，用黃金製成，各種珍寶裝飾；乃至第七層以珊瑚為柱，用珍珠等寶物交錯裝飾。這樣的樓閣，每一座都有寶網覆蓋，有的是黃金網，有的是白銀網，乃至用珍珠作為網。又懸掛無數精妙的寶鈴，微風吹動發出聲音，聽的人不會厭倦。又顯現六萬八千寶蓋，各種珍寶交錯，光明顯耀。又顯現六萬八千寶幢，各種顏色相間，用珍珠珍寶裝飾。又顯現六萬八千繒幡，五種顏色交錯，非常可愛。又顯現六萬八千寶幔，有的用金線，

【English Translation】 English version In various forms, now appearing as a woman, Not tainted by worldly laws, like a lotus, pure in nature. Sometimes weeping with tears, sometimes singing, dancing, and playing, Sometimes traveling through the air, all for the sake of doing Buddha's work. Making the frightened feel secure, making the arrogant become gentle, For the benefit of those beings, manifesting various methods of taming. Making the ignorant leave ignorance, showing wisdom to the foolish, For the benefit of those beings, using skillful means. Making the mad gain right mindfulness, making the lame walk steadily, For the benefit of those beings, manifesting various miraculous transformations. Therefore, I bow my head to this inconceivable diligence, Universally teaching all sentient beings, leading them all into the path of the Buddha.

The Sixth Chapter, 'The Prophecy of the Garuda Kings' from the 'Sutra of the Collection of Father and Son'

At that time, in the assembly, there were also sixty-eight thousand Garuda Kings (a type of divine bird), who, having seen the Asura Kings (a type of non-divine being) make offerings, and having heard the Tathagata (Buddha) give them prophecies, generated joy and made extensive offerings. Through their supernatural powers, they immediately transformed into sixty-eight thousand exquisite pavilions. Each pavilion was made of seven treasures, namely gold, silver, lapis lazuli (a type of gemstone), tridacna (a type of sea shell), agate (a type of gemstone), coral (an organic gemstone), and glass. Each had seven levels. The first level had pillars of gold, with rafters, beams, and brackets made of silver, adorned with various treasures. The second level had pillars of silver, with rafters, beams, and brackets made of gold, adorned with various precious jewels. And so on, until the seventh level, which had pillars of coral, with pearls and other treasures interspersed as decorations. Each of these pavilions was covered with a net of treasures, some of gold, some of silver, and some even of pearls. They also hung countless exquisite treasure bells, which, when stirred by a gentle breeze, produced sounds that were never tiresome to hear. They also manifested sixty-eight thousand jeweled canopies, with various treasures interspersed, shining brightly. They also manifested sixty-eight thousand jeweled banners, with various colors interspersed, adorned with pearls and jewels. They also manifested sixty-eight thousand silk banners, with five colors interwoven, which were very pleasing. They also manifested sixty-eight thousand jeweled curtains, some made of gold thread,

成；或以銀線、吠琉璃線、真珠等線，巧妙嚴飾。

時迦樓羅王，即以如上所現六萬八千七寶樓閣、眾寶網幔、寶幢幡蓋，奉上如來，于虛空中次第行列，徐行旋轉，繞佛三匝，如三十三天，愛啰嚩拏大龍象王繞天帝已，住立一面。

爾時迦樓羅王，合掌向佛，以偈贊曰：

「稽首歸依無上士，　　一切世間無與等，　能超生老病死因，　　解脫輪迴諸苦厄。　愿我速成就佛身，　　具足妙相三十二，　八十種好遍莊嚴，　　如那羅延堅固力。　愿我如佛真金色，　　圓光丈六常照明，　行住坐臥威儀中，　　攝化有情令出離。　愿我堅持諸禁戒，　　住勝最上三摩地，　以方便智利群生，　　皆使得成菩提道。　愿我此身永除斷，　　為他乘馭瞋恚心，　如佛具足大慈悲，　　獲得十八不共法。　了知諸法從緣起，　　如幼如夢如谷響，　悉同牟尼大導師，　　於人天中廣開示。」

爾時世尊，知諸迦樓羅王深心了達，志固精進，現微笑相，放五色光。時馬勝比丘睹是事已，頭面作禮，合掌恭敬，以偈問曰：

「歸依無上天人師，　　現此希有難思事，　放斯光明非無因，　　憐愍我等為演說。　迦樓羅王興供養，　　寶幔彌覆于空中，　世間昔未曾見聞，　

【現代漢語翻譯】現代漢語譯本或者用銀線、吠琉璃（一種寶石）線、珍珠等線，巧妙地加以裝飾。這時，迦樓羅王（一種神鳥）立即用如上所顯現的六萬八千座七寶樓閣、各種寶網幔、寶幢幡蓋，奉獻給如來（佛的稱號），在虛空中依次排列，緩緩旋轉，繞佛三圈，如同三十三天（欲界第二天）的愛啰嚩拏（帝釋天的坐騎）大龍象王繞天帝一樣，然後停立在一旁。這時，迦樓羅王合掌向佛，用偈頌讚嘆道：『我稽首歸依無上的導師，一切世間沒有能與您相比的，您能超越生老病死的因，解脫輪迴的各種苦難。愿我迅速成就佛身，具足三十二種殊妙的相好，八十種細微的特徵遍佈莊嚴，如同那羅延（印度教神祇）一樣具有堅固的力量。愿我像佛一樣具有真正的金色身軀，圓滿的光芒一丈六尺高，常常照耀，在行走、站立、坐著、躺臥的威儀中，攝受教化有情眾生，使他們脫離苦海。愿我堅持各種戒律，安住于殊勝最上的三摩地（禪定），用方便智慧利益眾生，使他們都能成就菩提道（覺悟之道）。愿我此身永遠斷除瞋恚心，為他人駕馭瞋恚心，像佛一樣具足大慈悲，獲得十八種不共法（佛獨有的功德）。了知一切諸法都是從因緣而生起，如同幼兒、夢境、山谷的迴響一樣虛幻不實，完全和牟尼（釋迦牟尼的稱號）大導師一樣，在人天之中廣為開示。』這時，世尊知道各位迦樓羅王內心深處已經領悟，志向堅定精進，於是現出微笑的相貌，放出五色光芒。當時，馬勝比丘（佛陀的弟子）看到這件事後，頭面著地頂禮，合掌恭敬，用偈頌問道：『我歸依無上的天人導師，您顯現出如此稀有難以思議的事情，放出這樣的光明一定不是沒有原因的，請您憐憫我們，為我們演說。迦樓羅王興起供養，寶幔覆蓋在空中，世間過去從未曾見過聽聞過，

【English Translation】 English version Or skillfully adorned with silver threads, vaiḍūrya (a type of gemstone) threads, pearls, and other threads. At that time, the Garuda King (a mythical bird) immediately offered to the Tathagata (an epithet of the Buddha) the sixty-eight thousand jeweled pavilions, jeweled net canopies, and jeweled banners and parasols as shown above. They were arranged in order in the void, slowly rotating, circling the Buddha three times, like the great dragon elephant king Airāvaṇa (Indra's mount) of the Thirty-Three Heavens (the second heaven of the desire realm) circling the heavenly emperor, and then stood to one side. At that time, the Garuda King, with palms joined, faced the Buddha and praised him with a verse: 'I bow in reverence and take refuge in the unsurpassed teacher, there is no one in all the world who can compare to you. You can transcend the causes of birth, old age, sickness, and death, and liberate from the various sufferings of samsara (the cycle of rebirth).' 'May I quickly attain the body of a Buddha, possessing the thirty-two excellent marks, and the eighty minor characteristics that adorn it completely, with the steadfast strength like that of Narayana (a Hindu deity).' 'May I be like the Buddha, with a true golden body, a perfect halo of one and a half fathoms, constantly illuminating, and in the dignified conduct of walking, standing, sitting, and lying down, may I gather and transform sentient beings, enabling them to escape the sea of suffering.' 'May I uphold all the precepts, abide in the supreme samadhi (meditative absorption), and use skillful wisdom to benefit all beings, enabling them all to attain the path of Bodhi (enlightenment).' 'May I forever eradicate the mind of anger, and control it for others, like the Buddha, possessing great compassion, and attaining the eighteen unique qualities (Buddha's unique merits).' 'Understanding that all dharmas (phenomena) arise from conditions, like a child, a dream, or an echo in a valley, they are all unreal, just like the great teacher Muni (an epithet of Shakyamuni), widely revealing this among humans and gods.' At that time, the World Honored One, knowing that the Garuda Kings had deeply understood in their hearts, and that their aspirations were firm and diligent, manifested a smiling countenance and emitted five-colored light. At that time, the Bhikshu (monk) Asvajit, having witnessed this, prostrated with his head to the ground, joined his palms in reverence, and asked in verse: 'I take refuge in the unsurpassed teacher of gods and humans, you manifest such rare and inconceivable events, the emission of such light must have a reason, please have compassion on us and explain it to us.' 'The Garuda Kings have initiated offerings, with jeweled canopies covering the sky, the world has never seen or heard of such a thing before,

愿兩足尊說斯義。　今此眾會諸人天，　　合掌欣悅懷希望，　愿聞為彼迦樓王，　　演暢未來解脫果。　佛為最上天人尊，　　能赴群生之所欲，　唯愿如來為宣說，　　令彼大眾除疑怖。　眾會若得離疑怖，　　則能發生歡喜心，　若聞如來授記言，　　當具奉行諸佛教。　唯冀大慈垂護念，　　除疑增長諸善根，　各各合掌愿欲聞，　　迦樓羅王得佛道。」

爾時世尊，為馬勝比丘說伽陀曰：

「善哉馬勝善咨問，　　放光現笑之所因，　吾今當說應諦聽，　　令汝除疑生喜悅。　迦樓羅眾興福行，　　誓求無上大菩提，　當成無畏十力尊，　　獲斯勝報名為佛。　由彼凈心供養故，　　定招相好所莊嚴，　十八不共法難思，　　脫那羅延所乘馭。　由是堅持于凈戒，　　安住清凈三摩地，　修習勝慧六神通，　　嚴凈一切諸佛剎。　由彼凈心供養我，　　後身脫此傍生報，　畢竟不歷惡趣生，　　常受人天勝福樂。　過彼殑伽沙劫數，　　供養承事諸如來，　善能調伏諸根門，　　然後皆當得作佛。　同稱彌盧幢如來，　　十號具足剎嚴凈，　其劫名為自然生，　　其土無彼三惡趣。　其中所有諸眾生，　　容儀挺特無殘缺，　彼佛壽命極長遠，

【現代漢語翻譯】現代漢語譯本愿受人天尊敬的佛陀宣說這個道理。現在這裡的集會中，所有的人和天神，都雙手合十，滿懷喜悅和希望，希望聽到您為迦樓羅王（Garuda King，一種神鳥）宣講未來解脫的果報。佛陀是至高無上的天人尊者，能夠滿足眾生的願望，只願如來為我們宣說，使在場的大眾消除疑惑和恐懼。如果大眾能夠消除疑惑和恐懼，就能生起歡喜心，如果聽到如來授記的言語，應當奉行佛陀的一切教誨。只希望佛陀慈悲垂憐，消除我們的疑惑，增長我們的善根，大家合掌，都希望聽到，迦樓羅王（Garuda King）能夠成就佛道。

這時，世尊為馬勝比丘（Asvajit，佛陀的早期弟子之一）說了偈語：

『善哉，馬勝，你問得好，你問的是我放光微笑的原因，我現在應當為你解說，你應當仔細聽，讓你消除疑惑，生起喜悅。迦樓羅（Garuda）眾生修行福德，發誓求證無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），當成就無畏的十力尊（Dasabala，佛陀的十種力量），獲得這個殊勝的名稱，稱為佛陀。由於他們以清凈心供養的緣故，必定感得相好莊嚴的果報，成就十八不共法（Avenika-dharma，佛陀獨有的十八種功德），脫離那羅延（Narayana，印度教神祇）的駕馭。因此，他們堅持清凈的戒律，安住于清凈的三摩地（Samadhi，禪定），修習殊勝的智慧和六神通（Sadabhijna，六種超自然能力），莊嚴清凈一切諸佛的剎土。由於他們以清凈心供養我的緣故，後世將脫離傍生道的果報，最終不會墮入惡趣，常受人天殊勝的福樂。經過恒河沙數般的劫數，供養承事諸如來，善能調伏諸根，然後都將成就佛道。他們都將同稱為彌盧幢如來（Merudhvaja Tathagata），十號具足，剎土莊嚴清凈，他們所處的劫名為自然生，他們的國土沒有三惡趣。其中所有的眾生，容貌端正，沒有殘缺，那位佛陀的壽命極其長遠，

【English Translation】 English version May the Two-Footed Honored One explain this meaning. Now, all the humans and gods in this assembly, with palms joined, are joyful and hopeful, Wishing to hear you expound for the Garuda King (a mythical bird-like creature) the future result of liberation. The Buddha is the supreme honored one of humans and gods, capable of fulfilling the desires of all beings, We only wish that the Tathagata would explain, so that the assembly may dispel their doubts and fears. If the assembly can dispel their doubts and fears, they will be able to generate joyful minds, If they hear the Tathagata's words of prediction, they should diligently practice all the Buddha's teachings. We only hope that the Great Compassionate One will protect and remember us, dispel our doubts, and increase our roots of goodness, Each of us joins our palms, wishing to hear how the Garuda King will attain Buddhahood.

At that time, the World Honored One spoke the following verses to the Bhikkhu Asvajit (one of the first five disciples of the Buddha):

'Well done, Asvajit, you have asked well, about the cause of my emitting light and smiling, I shall now explain it to you, you should listen carefully, so that you may dispel your doubts and generate joy. The Garuda beings cultivate meritorious deeds, vowing to seek the unsurpassed Great Bodhi (Anuttara-samyak-sambodhi, supreme enlightenment), They will attain the fearless Ten-Powered Honored One (Dasabala, the ten powers of a Buddha), and obtain this supreme name, called Buddha. Because of their pure minds in making offerings, they will surely attain the adornment of the marks and characteristics, Achieving the eighteen unique qualities (Avenika-dharma, the eighteen unique qualities of a Buddha), and be free from the control of Narayana (a Hindu deity). Therefore, they will uphold pure precepts, abide in pure Samadhi (meditative concentration), Cultivate supreme wisdom and the six supernormal powers (Sadabhijna, six kinds of supernatural abilities), and purify all Buddha lands. Because of their pure minds in making offerings to me, in their next life they will be freed from the retribution of the animal realm, They will ultimately not fall into the evil realms, and will always receive the supreme bliss of humans and gods. After countless kalpas like the sands of the Ganges, making offerings and serving all the Tathagatas, They will be able to subdue their senses, and then they will all attain Buddhahood. They will all be called Merudhvaja Tathagata, possessing the ten titles, and their lands will be adorned and pure, Their kalpa will be named Natural Birth, and their lands will be without the three evil realms. All the beings within them will have upright appearances, without any defects, The lifespan of that Buddha will be extremely long,

八萬四千俱胝歲。　如是次第得成佛，　　國土壽量悉同等，　各各化度諸眾生，　　八十那庾俱胝數。　皆令舍除憍慢習，　　盡袪纏蓋獲清涼，　安住無生解脫門，　　遠塵離垢心清凈。　以彼本有身金色，　　恃其大力生憍慢，　是故成佛為有情，　　先令斷除憍慢法。　彼等過去無數劫，　　曾為苦行大仙人，　其數六萬有八千，　　常樂修習神通事。　彼諸仙人得通已，　　謂已自在世希有，　雖持禁戒具威儀，　　安住山林生我慢。　由是墮于金翅中，　　緣昔神通有大力，　以持戒故見我身，　　忘失菩提因我慢。　我今與授成佛記，　　略說先因令覺了，　廣為利樂諸眾生，　　聞者咸共生歡喜。」

父子合集經卷第四大正藏第 11 冊 No. 0320 父子合集經

父子合集經卷第五

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯

龍女授記品第七

爾時會中，復有九十六俱胝龍女，見彼阿修羅王、迦樓羅王於世尊所作供養已，復聞如來各與授彼成佛之記，心大歡喜，踴躍無量，發清凈心，廣陳供養。此諸龍女以神通力化作九十六俱胝青色傘蓋，一一傘蓋吠琉璃寶而作千骨，巧妙安布，黃金為柄

【現代漢語翻譯】現代漢語譯本八萬四千俱胝（俱胝：一億）歲。像這樣依次成佛，他們的國土和壽命都相同，各自教化度脫眾生，數量達到八十那庾（那庾：古印度數量單位，相當於百億）俱胝。都讓他們捨棄驕慢的習氣，徹底去除煩惱的覆蓋，獲得清涼自在，安住于無生解脫之門，遠離塵垢，內心清凈。他們因為原本擁有金色的身軀，仗恃著強大的力量而生起驕慢，因此，爲了讓這些有情眾產生佛，先要讓他們斷除驕慢的習性。他們過去在無數劫中，曾經是苦行的大仙人，數量有六萬八千，常常喜歡修習神通。這些仙人得到神通后，認為自己已經自在，世間罕有，雖然持守戒律，具足威儀，安住在山林中卻生起了我慢。因此墮落為金翅鳥，因為過去的神通而有強大的力量，因為持戒的緣故能見到我的身形，卻因為我慢而忘記了菩提的因緣。我現在為他們授記成佛，簡略地說說他們過去的因緣，讓他們覺悟，廣泛地爲了利益安樂一切眾生，聽聞的人都共同生起歡喜。」

《父子合集經》卷第四大正藏第 11 冊 No. 0320 《父子合集經》

《父子合集經》卷第五

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯

龍女授記品第七

那時，法會中，又有九十六俱胝（俱胝：一億）龍女，見到那些阿修羅王（阿修羅：一種神道生物）、迦樓羅王（迦樓羅：一種神鳥）在世尊那裡做了供養后，又聽到如來分別給他們授記成佛，心中非常歡喜，踴躍無量，發起了清凈之心，廣泛地陳設供養。這些龍女以神通力化作九十六俱胝青色的傘蓋，每一個傘蓋都用吠琉璃寶（吠琉璃：一種寶石）做成千根傘骨，巧妙地佈置，用黃金做傘柄。

【English Translation】 English version Eighty-four thousand kotis (koti: a crore) of years. In this way, they will successively attain Buddhahood, their lands and lifespans will all be equal, Each will convert and liberate sentient beings, numbering eighty nayutas (nayuta: an ancient Indian unit of number, equivalent to ten billion) of kotis. They will all be made to abandon the habit of arrogance, completely remove the coverings of afflictions, and attain coolness and freedom, Dwelling in the gate of non-arising liberation, far from dust and defilement, their minds will be pure. Because they originally possessed golden bodies, they relied on their great power and gave rise to arrogance, Therefore, in order for these sentient beings to attain Buddhahood, they must first cut off the habit of arrogance. In countless past kalpas, they were once great ascetic sages, Numbering sixty-eight thousand, they often delighted in practicing supernatural powers. After these sages obtained supernatural powers, they thought they were free and rare in the world, Although they upheld precepts and possessed dignified conduct, they gave rise to pride while dwelling in the mountains and forests. Therefore, they fell into the realm of the garudas (garuda: a mythical bird), possessing great power due to their past supernatural abilities, Because of upholding precepts, they could see my form, but because of their pride, they forgot the cause of Bodhi. Now I will give them the prediction of Buddhahood, briefly speaking of their past causes, so that they may awaken, Extensively for the benefit and happiness of all sentient beings, may those who hear it all rejoice together.」

The Fourth Scroll of the 'Father and Son Assembly Sutra' Taisho Tripitaka Volume 11, No. 0320, 'Father and Son Assembly Sutra'

The Fifth Scroll of the 'Father and Son Assembly Sutra'

Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Qing, Xuan Fan Da Shi, Cizisha Men, Ri Cheng, and others, by Imperial Decree

Chapter Seven: The Prediction of the Dragon Daughters

At that time, in the assembly, there were also ninety-six kotis (koti: a crore) of dragon daughters, who, having seen the Asura Kings (Asura: a type of demigod) and Garuda Kings (Garuda: a mythical bird) make offerings to the World Honored One, and having heard the Tathagata give them predictions of Buddhahood, were greatly delighted, rejoiced immeasurably, and generated pure minds, extensively presenting offerings. These dragon daughters, with their supernatural powers, transformed into ninety-six kotis of blue parasols, each parasol made with a thousand ribs of vaidurya (vaidurya: a type of gem) jewels, skillfully arranged, with golden handles.

，真珠為網，垂諸花鬘，諸珍嚴飾。復化九十六俱胝上妙良馬，亦以眾寶，裝鉸嚴飾，吠琉璃寶，而為轡勒。又復變現眾寶網幔，其量周廣六十逾繕那，遍覆一切諸來大眾，寶幔之下現一殊妙摩尼寶珠，光明顯照，無不明瞭。復現九十六俱胝眾寶花鬘，巧妙奇絕，周遍垂下。又復懸綴無數寶鈴，微風動搖，其聲和雅，猶如天樂，聞者無厭。復以細末多摩羅跋旃檀香沉水香等散如來上，復散優缽羅花、詹博迦花，及散無量上妙衣服，種種無量雜色瓔珞，種種無量雜色花鬘。是諸龍女各乘彼馬，張設傘蓋，于虛空中繞佛三匝。復奏龍宮種種音樂，其聲清婉，眾所樂聞。又于迦毗羅城，降諸涂香及眾香水如雨而下，與其香花合和成泥，縱廣六十逾繕那。以彼如來威德加持，令此樂聲及香水泥普聞三千大千世界。其中眾生聞此聲香，皆于阿耨多羅三藐三菩提得不退轉。

是諸龍女作供養已，頭面禮敬，合掌向佛，以偈贊曰：

「我等宿慶值于佛，　　凈心忻樂興福業，　供養牟尼大導師，　　冀脫此身龍女報。　化出九十六俱胝，　　眾寶莊嚴妙傘蓋，　供養無上調御師，　　以此善因求出離。　復化九十六俱胝，　　調順善御青色馬，　上妙青寶以莊嚴，　　皆為供養如來故。　復化九十六俱胝，　　

【現代漢語翻譯】現代漢語譯本用珍珠編織成網，垂掛著各種花環，用各種珍寶裝飾。又幻化出九十六俱胝（俱胝：一億）匹上等的良馬，也用各種珍寶裝飾，用吠琉璃寶（吠琉璃：一種寶石）做馬嚼子。又變現出各種寶網帷幔，其範圍周廣六十由旬（由旬：古印度長度單位），遍覆一切前來大眾，寶幔之下顯現一顆殊妙的摩尼寶珠（摩尼寶珠：能發光的寶珠），光明顯耀，無不照亮。又顯現九十六俱胝的各種寶花環，巧妙奇絕，周遍垂下。又懸掛無數寶鈴，微風吹動，其聲和諧優雅，猶如天樂，聽者不會厭倦。又用細末的多摩羅跋旃檀香（多摩羅跋旃檀香：一種香料）、沉水香等散在如來身上，又散優缽羅花（優缽羅花：藍色蓮花）、詹博迦花（詹博迦花：黃色花），以及散無量上妙的衣服，種種無量的雜色瓔珞，種種無量的雜色花環。這些龍女各自乘坐那些馬，張開傘蓋，在虛空中繞佛三匝。又演奏龍宮的各種音樂，其聲清婉，眾人喜歡聽聞。又在迦毗羅城（迦毗羅城：佛陀的故鄉），降下各種涂香和各種香水如雨一般落下，與香花混合成泥，縱橫六十由旬。憑藉如來的威德加持，使這樂聲和香水泥普遍傳遍三千大千世界。其中的眾生聽到這聲音和香氣，都於阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺）得不退轉。這些龍女做完供養后，頭面禮敬，合掌向佛，用偈頌讚嘆道：『我等宿世慶幸值遇佛陀，凈心歡喜興辦福業，供養牟尼大導師（牟尼：佛陀的稱號），希望脫離這龍女之身。幻化出九十六俱胝，用眾寶莊嚴的妙傘蓋，供養無上的調御師（調御師：佛陀的稱號），以此善因求得解脫。又幻化出九十六俱胝，調順善御的青色馬，用上妙的青寶來莊嚴，都是爲了供養如來。又幻化出九十六俱胝，'

【English Translation】 English version With pearls as nets, hanging down flower garlands, adorned with various treasures. They also transformed ninety-six kotis (koti: ten million) of excellent horses, also adorned with various treasures, with vaidurya (vaidurya: a type of gem) gems as reins. They further manifested various jeweled net canopies, their extent covering sixty yojanas (yojana: an ancient Indian unit of distance), completely covering all the assembled masses. Beneath the jeweled canopies appeared a unique and wonderful mani jewel (mani jewel: a luminous gem), its light shining brightly, illuminating everything. They also manifested ninety-six kotis of various jeweled flower garlands, exquisitely crafted and hanging down all around. They also suspended countless jeweled bells, which, when stirred by a gentle breeze, produced harmonious and elegant sounds, like heavenly music, which listeners never tired of. They also scattered fine powders of tamalapatra sandalwood (tamalapatra sandalwood: a type of fragrant wood), aloeswood, and other fragrances upon the Tathagata, and scattered utpala flowers (utpala flower: blue lotus), champaka flowers (champaka flower: yellow flower), as well as countless excellent garments, various countless multicolored necklaces, and various countless multicolored flower garlands. These dragon maidens each rode those horses, holding up parasols, and circled the Buddha three times in the sky. They also played various music from the dragon palace, its sounds clear and melodious, pleasing to all who heard. Furthermore, in Kapilavastu (Kapilavastu: the Buddha's hometown), they caused various fragrant ointments and fragrant waters to fall like rain, mixing with the fragrant flowers to form mud, covering an area sixty yojanas in length and width. Through the power of the Tathagata's majestic virtue, this music and fragrant mud were universally heard throughout the three thousand great thousand worlds. The beings within, upon hearing this sound and fragrance, all attained non-retrogression from Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed perfect enlightenment). Having made these offerings, the dragon maidens bowed their heads in reverence, joined their palms, and faced the Buddha, praising him with verses: 'We are fortunate to have encountered the Buddha in past lives, With pure hearts, we joyfully engage in meritorious deeds, Offering to the Muni, the great guide (Muni: an epithet of the Buddha), Hoping to be released from this dragon maiden's body. Transforming ninety-six kotis, Of wonderful parasols adorned with various treasures, Offering to the unsurpassed tamer (tamer: an epithet of the Buddha), Seeking liberation through this virtuous cause. Transforming again ninety-six kotis, Of well-trained and obedient blue horses, Adorned with excellent blue gems, All for the sake of offering to the Tathagata. Transforming again ninety-six kotis,'

青色寶幢空中轉，　一一皆以身語心，　　頭面作禮伸回向。　諸龍宮中妙樂音，　　一時俱奏聲清徹，　牟尼出現於世間，　　堪受如斯大供養。　如是種種樂音聲，　　遠徹三千大千界，　其中眾生若得聞，　　皆得菩提不退轉。　復現廣大一寶幔，　　縱廣六十逾繕那，　周匝普遍於空中，　　廣覆諸來大集會。　中現最上摩尼珠，　　熾盛光明悉委照，　普于天人大會中，　　凈心忻喜為供養。　我等以此少善根，　　志求寂靜菩提果，　一如牟尼大導師，　　成就甚深微妙慧。　教化饒益諸眾生，　　解脫塵勞諸結縛，　亦如十力無上尊，　　演說無邊清凈法。　諸有為法如幻化，　　亦如聚沫非堅牢，　如空注雨起浮泡，　　自性虛假無主宰。　智者觀諸世間法，　　譬如鏡中現影像，　眾生體性亦同然，　　唯佛現證如實說。　愚夫不了謂為實，　　于虛妄境生執著，　畢竟諸法本來空，　　此愚癡者自欺誑。　由彼迷妄無知故，　　不達諸法真實性，　如來由是出世間，　　顯示無我不可得。　譬如秋空起浮雲，　　暫時顯現須臾沒，　當知我相本來無，　　智者諦觀何所有？　如是一切世間法，　　皆無自性非真實，　但能誑惑諸根門，　　

【現代漢語翻譯】現代漢語譯本青色的寶幢在空中旋轉，每一個寶幢都以身、語、意，頭面頂禮並伸展迴向。諸龍宮中美妙的音樂，一時同時奏響，聲音清澈響亮，牟尼（釋迦牟尼佛的尊稱）出現在世間，堪受如此盛大的供養。像這樣種種美妙的音樂聲，遠遠地傳遍三千大千世界，其中的眾生如果能夠聽到，都能得到菩提（覺悟）而不退轉。又顯現出一個廣大的寶幔，縱橫六十逾繕那（古印度長度單位），周遍覆蓋在空中，廣泛地覆蓋著前來參加法會的大眾。寶幔中間顯現最上等的摩尼珠（如意寶珠），熾盛的光明照耀一切，普遍在天人大會中，以清凈歡喜的心情進行供養。我們以這少許的善根，立志追求寂靜的菩提果（覺悟的果實），像牟尼（釋迦牟尼佛）大導師一樣，成就甚深微妙的智慧。教化饒益一切眾生，解脫塵世的煩惱和束縛，也像十力（佛的十種力量）無上尊一樣，演說無邊清凈的佛法。一切有為法（因緣和合而生的事物）都像幻化一樣，也像聚沫一樣不堅固，像空中注雨而起的水泡，自性虛假沒有主宰。有智慧的人觀察世間萬法，就像鏡子中顯現的影像，眾生的體性也是如此，只有佛才能真實地證悟並如實宣說。愚癡的人不明白，認為這些是真實的，對虛妄的境界產生執著，畢竟一切諸法本來就是空性的，這種愚癡的人是在自欺欺人。由於他們的迷惑和無知，不瞭解諸法的真實本性，如來（佛的稱號）因此出現在世間，顯示無我（沒有永恒不變的自我）的真理。譬如秋天的天空升起浮雲，暫時顯現一會兒就消失了，應當知道我相（執著于自我的觀念）本來就是沒有的，有智慧的人仔細觀察，哪裡有什麼呢？像這樣一切世間法，都沒有自性，不是真實的，只能迷惑我們的感官，

【English Translation】 English version Blue jeweled banners turn in the sky, each one with body, speech, and mind, bowing their heads and making offerings. The wonderful music in the dragon palaces plays all at once, with clear and resonant sounds, Muni (an epithet for Shakyamuni Buddha) appears in the world, worthy of such great offerings. Such various beautiful sounds of music, spread far and wide throughout the three thousand great thousand worlds, If the beings within can hear them, they will all attain Bodhi (enlightenment) without regression. A vast jeweled canopy also appears, sixty yojanas (an ancient Indian unit of distance) in length and width, Completely covering the sky, widely sheltering the great assembly that has come. In the center appears the supreme Mani jewel (wish-fulfilling jewel), its blazing light illuminating everything, Universally in the assembly of gods and humans, with pure and joyful hearts, they make offerings. We, with this small root of goodness, aspire to the peaceful fruit of Bodhi (enlightenment), Like Muni (Shakyamuni Buddha), the great guide, achieving profound and subtle wisdom. To teach and benefit all beings, liberating them from worldly afflictions and bonds, Also like the Ten-Powered (Buddha's ten powers) Supreme One, expounding the boundless pure Dharma. All conditioned phenomena (things that arise from causes and conditions) are like illusions, also like foam, not firm, Like bubbles arising from rain in the sky, their nature is false and without a master. The wise observe all worldly phenomena, like images appearing in a mirror, The nature of beings is also the same, only the Buddha truly realizes and speaks of it as it is. The foolish do not understand, thinking these things are real, becoming attached to illusory realms, Ultimately, all phenomena are originally empty, these foolish ones deceive themselves. Because of their delusion and ignorance, they do not understand the true nature of phenomena, The Tathagata (another title for the Buddha) therefore appears in the world, revealing the truth of no-self (no permanent self). Like clouds rising in the autumn sky, appearing briefly and then disappearing, One should know that the concept of self is originally non-existent, the wise observe carefully, what is there? Like this, all worldly phenomena, are without self-nature, not real, They can only deceive our senses,

愚夫由此增狂亂。　牟尼超越於三界，　　了諸法性無分別，　若依如來教奉行，　　一切世間皆解脫。　若人聞是深妙法，　　心生忻樂正思惟，　則能越離生死泥，　　此非愚者之境界。　是故我今頭面禮，　　無煩惱者天人師，　大悲能救苦眾生，　　為舟為舍為依怙。　我等供養于如來，　　為求無上菩提故，　當宣法要警群迷，　　普愿自他成佛道。」

爾時如來，知諸龍女心之所念，希望授記。即現瑞相，放大光明。時尊者馬勝睹是相已，頭面禮足，合掌向佛，以偈問曰：

「世出世間勝智者，　　忽興神變放光明，　時會睹此稱吉祥，　　非無因緣發斯瑞。　人中最上牟尼主，　　愿說光相之端由，　諸天人民龍鬼神，　　聞已咸生歡喜念。　如來威德聖中聖，　　於世間法無不了，　憐愍攝受諸眾生，　　說此放光神變事。　如來慧力妙難思，　　窮盡諸法實相義，　眾會瞻仰愿欲聞，　　各令知已心安隱。　牟尼久已成正覺，　　能與群生作義利，　何因放此大光明，　　愿說鹹得除疑惑。　今此大眾心寂然，　　堪能領解深法義，　一心瞻仰于如來，　　聞已各發菩提意。　若人於事未決了，　　其心掉動則生惱，　由此皆墮疑網中，　　

【現代漢語翻譯】現代漢語譯本愚癡的人因此更加狂亂。牟尼（釋迦牟尼的尊稱）超越了三界（欲界、色界、無色界），了悟諸法（一切事物）的本性，沒有分別。如果依照如來（佛陀）的教導奉行，一切世間眾生都能解脫。如果有人聽聞這深奧微妙的佛法，心中產生歡喜，並正確地思考，就能超越生死的泥潭，這不是愚癡之人所能達到的境界。因此，我現在頭面頂禮，向沒有煩惱的天人導師（佛陀）致敬，您以大悲心救度受苦的眾生，是眾生的舟船、房舍和依靠。我們供養如來，是爲了求得無上的菩提（覺悟），應當宣說佛法的要義，警醒迷惑的眾生，普遍希望自己和他人都能成就佛道。

這時，如來（佛陀）知道眾龍女心中所想，希望得到授記（預言未來成佛）。於是顯現瑞相，放出大光明。當時，尊者馬勝看到這個瑞相后，頭面頂禮佛足，合掌向佛，用偈頌問道：

『世間和出世間最殊勝的智者，忽然顯現神通變化，放出光明，此時大眾看到這個吉祥的景象，一定不是沒有原因才出現這種瑞相。人中最尊貴的牟尼主（佛陀），愿您解說這光相的緣由，讓諸天、人民、龍、鬼神，聽聞后都生起歡喜之心。如來您威德聖中之聖，對於世間法沒有不瞭解的，憐憫攝受一切眾生，請您解說這放光的神變之事。如來的智慧力量微妙難思，窮盡一切諸法的真實相義，大眾瞻仰，希望聽聞，讓大家瞭解后內心安穩。牟尼（佛陀）早已成就正覺，能夠為眾生帶來利益，為何放出如此大的光明，愿您解說，讓大家都能消除疑惑。現在這裡的大眾心境寂靜，能夠領悟理解深奧的佛法義理，一心瞻仰著如來，聽聞后各自發起菩提之心。如果有人對於事情沒有決斷，他的心就會動搖而產生煩惱，因此都會墮入疑惑的網中，』

【English Translation】 English version The foolish thus increase their confusion. The Muni (an epithet of Shakyamuni Buddha) transcends the three realms (desire realm, form realm, formless realm), Understanding the nature of all dharmas (all things), without discrimination. If one practices according to the teachings of the Tathagata (Buddha), All beings in the world can attain liberation. If someone hears this profound and subtle Dharma, And their heart generates joy and correct contemplation, Then they can transcend the mud of birth and death, This is not a realm attainable by the foolish. Therefore, I now bow my head and face to the ground, Paying homage to the teacher of gods and humans, who is free from afflictions (Buddha), With great compassion, you save suffering beings, You are the boat, the shelter, and the refuge for beings. We make offerings to the Tathagata, In order to seek the unsurpassed Bodhi (enlightenment), We should proclaim the essence of the Dharma, awakening the deluded, May we all, both ourselves and others, achieve the path of Buddhahood.

At that time, the Tathagata (Buddha), knowing the thoughts in the hearts of the dragon daughters, who wished to receive a prophecy (prediction of future Buddhahood), manifested auspicious signs and emitted great light. Then, the Venerable Asvajit, seeing this sign, bowed his head and face to the Buddha's feet, joined his palms, and asked the Buddha in verse:

'The most supreme wise one in the world and beyond, Suddenly manifests miraculous transformations, emitting light, The assembly at this time sees this auspicious sign, There must be a reason for this auspicious manifestation. The most honored Muni (Buddha), the lord of humans, May you explain the cause of this light, So that gods, people, dragons, and spirits, Upon hearing it, will all generate joy in their hearts. Tathagata, you are the most virtuous among the holy, There is nothing in the worldly dharmas that you do not understand, With compassion, you embrace all beings, Please explain this miraculous event of emitting light. The wisdom and power of the Tathagata are subtle and inconceivable, Exhausting the true meaning of all dharmas, The assembly gazes up, wishing to hear, So that everyone may understand and find peace in their hearts. The Muni (Buddha) has long since attained perfect enlightenment, Able to bring benefit to all beings, Why do you emit such great light, May you explain, so that all may dispel their doubts. Now, the minds of this assembly are tranquil, Capable of understanding the profound meaning of the Dharma, Gazing intently at the Tathagata, Upon hearing, each will generate the aspiration for Bodhi. If someone is undecided about a matter, Their heart will waver and generate afflictions, Thus, they will all fall into the net of doubt,'

唯冀洪慈速開示。　誰於今日發大心？　　何佛他方說大法？　誰得菩提破魔軍？　　放此光明甚希有。　何人廣興凈福業？　　佛憐愍故放凈光。　聖主師子十力尊，　　于大眾中無畏說。　我等若蒙佛顯示，　　離諸疑怖心泰然，　咸生清凈隨喜心，　　各各奉行於佛教。」

爾時世尊，為尊者馬勝說伽陀曰：

「善哉馬勝大比丘，　　汝能咨問放光事，　吾今於此眾會中，　　為說龍女未來果。　汝等一心當諦聽，　　離諸散亂染因緣，　聞我說此放光因，　　增長人天諸善利。　此諸龍女心開解，　　能以智慧觀實相，　了知諸法本性空，　　不著世間業果報。　無人無我無眾生，　　亦無作者及受者，　補特伽羅自相空，　　猶如陽焰鏡中像。　諸龍女等植德本，　　共興廣大凈福業，　善能安住佛法中，　　了世間法皆如幻。　如是作諸供養已，　　誓求佛果大菩提，　后當舍此龍女身，　　得生三十三天上，　得為帝釋天宮主，　　受用妙樂無毀訾，　具天壽量大名聞，　　復往焰摩天中住。　得生焰摩天宮已，　　具足受彼殊妙樂，　佛子安住此天中，　　自在得終天壽量。　后復生于兜率天，　　得彼天眾常愛敬，　雖受快樂心不著，　

【現代漢語翻譯】現代漢語譯本只希望您以廣大的慈悲心迅速開示。今天是誰發起了大願心？是哪位佛在其他世界宣說大法？是誰證得菩提，破除了魔軍？放出如此光明，真是非常稀有。是誰廣泛地興辦清凈的福德事業？佛陀因為憐憫的緣故，才放出清凈的光芒。聖主，具有十種力量的尊者，在大眾之中無所畏懼地宣說。我們如果能蒙受佛陀的開示，就能遠離各種疑惑和恐懼，內心安泰，都生起清凈的隨喜之心，各自奉行佛陀的教誨。」

這時，世尊為尊者馬勝（Ashvajit）說了偈頌：

「善哉，馬勝大比丘，你能夠詢問放光的事情，我今天在這大眾集會中，為你們宣說龍女未來的果報。你們應當一心諦聽，遠離各種散亂和染污的因緣，聽我說這放光的因由，增長人天各種善的利益。這些龍女心意開解，能夠以智慧觀察實相，了知諸法本性是空，不執著世間的業報果報。沒有所謂的『人』、『我』、『眾生』，也沒有所謂的『作者』和『受者』，補特伽羅（pudgala，意為個體）的自性是空的，就像陽焰和鏡中的影像一樣。這些龍女等種下了德行的根本，共同興辦廣大的清凈福德事業，善於安住在佛法之中，了知世間法都如幻象。像這樣做了各種供養之後，發誓求得佛果大菩提，將來會捨棄這龍女之身，得以往生到三十三天之上，成為帝釋（Indra）天宮的主人，享受美妙的快樂，沒有譭謗和責難，具有天上的壽命和廣大的名聲，之後又往生到焰摩天（Yama）之中居住。得以往生到焰摩天宮之後，具足享受那裡殊勝美妙的快樂，佛子安住在這天界之中，自在地終結天上的壽命。之後又往生到兜率天（Tushita），得到那裡天眾的愛戴和尊敬，雖然享受快樂，內心卻不執著，

【English Translation】 English version I only hope that you will quickly reveal the teachings with your vast compassion. Who has generated the great aspiration today? Which Buddha is expounding the great Dharma in another world? Who has attained Bodhi and broken the army of Mara? The emission of such light is truly rare. Who is extensively cultivating pure meritorious deeds? The Buddha emits pure light out of compassion. The holy lord, the Honored One with the ten powers, fearlessly speaks among the assembly. If we are enlightened by the Buddha's teachings, we will be free from all doubts and fears, and our hearts will be at peace, all will generate pure joy and rejoice, and each will practice the Buddha's teachings."

At that time, the World Honored One spoke the following verses for the Venerable Ashvajit:

"Excellent, great Bhikshu Ashvajit, you are able to inquire about the matter of the light emission, I will now, in this assembly, explain the future karmic results of the Dragon Daughters. You should listen attentively with one mind, and be free from all distractions and defiled causes, listen to me explain the cause of this light emission, and increase the good benefits for humans and devas. These Dragon Daughters have opened their minds, and are able to observe the true nature of reality with wisdom, understanding that the nature of all dharmas is emptiness, and not clinging to the karmic results of the world. There is no such thing as 'person', 'self', or 'sentient being', nor is there a 'doer' or 'receiver', the self-nature of pudgala (individual) is empty, like a mirage or an image in a mirror. These Dragon Daughters have planted the roots of virtue, and together cultivate vast pure meritorious deeds, they are skilled in abiding in the Buddha's Dharma, and understand that all worldly dharmas are like illusions. Having made such offerings, they vow to seek the Buddhahood of great Bodhi, in the future, they will abandon this Dragon Daughter's body, and be reborn in the Trayastrimsha Heaven, becoming the ruler of Indra's palace, enjoying wonderful bliss without criticism or blame, possessing heavenly lifespan and great fame, and then reside in the Yama Heaven. Having been reborn in the Yama Heaven, they will fully enjoy the extraordinary bliss there, the Buddha's disciples will abide in this heaven, and freely end their heavenly lifespan. Afterwards, they will be reborn in the Tushita Heaven, and be loved and respected by the devas there, although they enjoy bliss, their hearts will not be attached,

猶若蓮花性本凈。　由彼宿習出世智，　　常觀諸法皆空寂，　譬如刻石畫長存，　　安住正念無移動。　後生樂變化天中，　　天子天女常圍繞，　不為他毀有名稱，　　滿彼壽量無中夭。　受彼最上五欲樂，　　而與正念常相應，　善修三種解脫門，　　畢竟入解真空法。　復生他化自在天，　　得彼天眾常恭敬，　清凈意樂住其中，　　任持正法心無動。　所欲受用皆他變，　　不起染著癡愛心，　佛子安住彼天宮，　　得盡彼天壽邊際。　由於欲樂生厭患，　　忻求定地伏諸惑，　獲得諸禪解脫門，　　由此得生梵天上。　由彼定生諸善根，　　受用喜樂一中劫，　定中適悅勝難思，　　漸能進趣菩提道。　住彼梵宮經一劫，　　專修正行凈無雜，　善巧方便利有情，　　無冤親想心平等，　于喜妙樂悉通達，　　亦不味著諸禪定，　善能覺悟寂諸根，　　是為最上牟尼子。　彼梵天說自然法，　　不與業果理相應，　唯此真實解脫門，　　畢竟超越於三界。　若人於此生信解，　　善能引導諸眾生，　速成無上妙菩提，　　是則名為世間眼。　彼龍女等生梵世，　　饒益利樂諸天人，　教化令發清凈心，　　皆能進趣菩提道。　往詣無邊佛剎土，　

【現代漢語翻譯】現代漢語譯本就像蓮花一樣，其本性是清凈的。由於過去世的習性，他擁有出世的智慧，常常觀察一切諸法都是空寂的。這就像在石頭上刻畫一樣，長久存在，安住于正念之中，不會動搖。之後，他會轉生到樂變化天（Nirmanarati Deva，欲界六天之一）中，天子和天女常常圍繞著他。他不會因為他人的誹謗而失去名聲，能夠圓滿地度過他的壽命，不會中途夭折。他享受著最上等的五欲之樂，但他的心始終與正念相應。他善於修習三種解脫門（三解脫門：空解脫門、無相解脫門、無愿解脫門），最終進入解脫的空性真理。他又會轉生到他化自在天（Paranirmita Vasavartin Deva，欲界六天之頂），得到天眾的尊敬。他以清凈的意樂安住其中，保持正法，心不動搖。他所想要享受的一切都是由他人變化而來，他不會因此產生染著、癡愛之心。佛子安住在那個天宮中，直到他天壽的盡頭。由於對欲樂產生厭倦，他渴望進入禪定之地，降伏各種迷惑。他獲得了各種禪定和解脫門，因此得以轉生到梵天（Brahma Deva，色界天之初）。由於禪定而生出各種善根，他享受著一中劫的喜樂。禪定中的快樂是難以思議的，他逐漸能夠進步到菩提之道。他住在梵天宮中經歷一劫，專心修行，清凈無雜。他善巧方便地利益眾生，心中沒有冤親之分，平等對待一切。他通達喜悅的妙樂，也不執著于各種禪定。他善於覺悟並寂靜諸根，這就是最上等的牟尼子（釋迦牟尼佛的弟子）。那個梵天所說的自然法，與業果的道理不相應。只有這個才是真實的解脫門，最終超越三界（欲界、色界、無色界）。如果有人對此產生信心和理解，能夠善於引導眾生。他將迅速成就無上的菩提，這就是所謂的世間之眼。那些龍女等轉生到梵天世界，饒益和利益諸天人。教化他們發起清凈之心，都能進步到菩提之道。前往無邊的佛剎國土。

【English Translation】 English version Just like a lotus flower, its nature is pure. Due to past habits, he possesses transcendent wisdom, constantly observing that all dharmas are empty and still. This is like carving on a stone, it lasts long, abiding in right mindfulness without wavering. Afterwards, he will be reborn in the Nirmanarati Deva (one of the six heavens of the desire realm), where gods and goddesses constantly surround him. He will not lose his reputation due to others' slander, and he will be able to complete his lifespan without dying prematurely. He enjoys the highest pleasures of the five desires, but his mind is always in accordance with right mindfulness. He is skilled in cultivating the three doors of liberation (three doors of liberation: emptiness, signlessness, and wishlessness), and ultimately enters the empty truth of liberation. He will also be reborn in the Paranirmita Vasavartin Deva (the top of the six heavens of the desire realm), receiving the respect of the heavenly beings. He abides there with pure intention, upholding the right Dharma, and his mind does not waver. Everything he wants to enjoy is transformed by others, and he does not develop attachment, delusion, or craving. The Buddha's disciple abides in that heavenly palace until the end of his heavenly lifespan. Due to becoming weary of sensual pleasures, he yearns to enter the realm of meditation and subdue all delusions. He obtains various meditations and doors of liberation, and thus is reborn in the Brahma Deva (the beginning of the form realm). Due to meditation, various good roots arise, and he enjoys the joy of one intermediate kalpa. The joy in meditation is inconceivable, and he gradually progresses towards the path of Bodhi. He dwells in the Brahma palace for one kalpa, focusing on pure practice without any impurities. He skillfully benefits sentient beings, without any distinction between enemies and loved ones, treating everyone equally. He understands the wonderful joy, and is not attached to various meditations. He is skilled in awakening and calming the senses, and this is the highest disciple of Muni (Shakyamuni Buddha). The natural law spoken by that Brahma does not correspond to the principle of karma and its results. Only this is the true door of liberation, ultimately transcending the three realms (desire realm, form realm, formless realm). If someone has faith and understanding in this, and is able to skillfully guide sentient beings. He will quickly achieve unsurpassed Bodhi, and this is what is called the eye of the world. Those dragon girls and others are reborn in the Brahma world, benefiting and bringing joy to gods and humans. They teach them to develop pure minds, and all can progress towards the path of Bodhi. They go to boundless Buddha lands.

供養承事諸如來，　過彼未來星宿劫，　　同成佛號寂諸根。　彼等聞佛授記已，　　心凈踴躍志堅固，　時會咸生歡喜心，　　各各頭面禮佛足。」

父子合集經龍王授記品第八

爾時難陀烏波難陀龍王，與其眷屬九十俱胝龍眾，見諸龍女供養如來得授記已，身意泰然，得未曾有，稱讚如來：「究竟滿足廣大威德神通無礙，能知眾生心之所念，所作事業皆悉聞知，各各現證，無不了達。然彼如來大悲增上，或不待請，即為說法或非時說，皆為教化成熟有情，除煩惱熱，得涅盤樂。隨機授法必令得果，乃至女人志意動亂，于淫怒癡自性增上，設聞法要，不能領解，亦得如來之所化度，如彼六十俱胝龍女猶獲授記，何況我等豈不蒙益？」

時彼龍王作是說已，於世尊所生難遭想，以神通力興大香云，滿閻浮提，遍覆一切諸山大海，雨眾香水，旃檀末香，其香遠聞普佛世界。又復于彼迦毗羅城，雨赤真珠積至於膝，縱廣量等六十逾繕那。復于尼拘律陀林中，普散無量龍自在花，散已復散，變成花殿，其量亦廣六十逾繕那。七寶相間而為其柱，復以半拏紺末羅石以甃其地，其石柔軟，觸之清涼，眾所樂觀，非世所有。復現九十俱胝眾寶花鬘周匝垂下，又復懸掛眾色名衣，復現種種巧妙繒幡、香鬘

【現代漢語翻譯】現代漢語譯本『供養承事諸如來，經過比未來星宿還要多的劫數，一同成就佛果，寂靜諸根（指六根清凈）。』『他們聽聞佛陀授記之後，內心清凈，歡喜踴躍，意志堅定，當時在場的大眾都生起歡喜心，各自頂禮佛足。』

《父子合集經》龍王授記品第八

當時，難陀龍王和烏波難陀龍王，以及他們的眷屬九十俱胝（俱胝為印度數量單位，一俱胝等於一千萬）龍眾，看到眾龍女供養如來得到授記后，身心安泰，感到前所未有，稱讚如來：『究竟圓滿，具有廣大威德，神通無礙，能夠知道眾生心中所想，所做的事情都完全知曉，各自都能親身驗證，沒有不通達的。然而如來大悲心更加增上，有時不待請求，就為眾生說法，有時不在適當的時候說法，都是爲了教化成熟有情眾生，消除煩惱的熾熱，得到涅槃的安樂。』『隨機施教，必定使眾生得到果報，乃至女人心意動亂，在淫慾、嗔怒、愚癡的習性上更加強烈，即使聽聞佛法要義，不能領會理解，也能得到如來的教化度脫，就像那六十俱胝龍女尚且獲得授記，何況我們豈不更加蒙受利益？』

當時，龍王說完這些話后，對世尊生起難得遭遇的想法，用神通力興起巨大的香云，充滿閻浮提（指我們所居住的這個世界），遍佈覆蓋一切山脈大海，降下各種香水，旃檀末香，其香氣遠播到所有佛的世界。又在迦毗羅城，降下紅色的真珠，堆積到膝蓋的高度，縱橫的面積等於六十逾繕那（印度長度單位，一逾繕那約等於七公里）。又在尼拘律陀樹林中，普遍散佈無量的龍自在花，散佈之後又散佈，變成花殿，其面積也廣達六十逾繕那。用七寶交錯鑲嵌作為柱子，又用半拏紺末羅石鋪設地面，這種石頭柔軟，觸控時感到清涼，眾人喜歡觀看，不是世間所有的。又顯現九十俱胝眾寶花鬘，周匝垂下，又懸掛各種顏色的名貴衣服，又顯現各種巧妙的繒幡、香鬘。

【English Translation】 English version 'Having made offerings and served all the Tathagatas, passing through kalpas (an extremely long period of time) more numerous than the stars of the future, they will all attain Buddhahood, their senses pacified (referring to the purification of the six senses).' 'Having heard the Buddhas' predictions, their minds became pure, they rejoiced and were resolute. At that time, the assembly all felt joy, and each bowed their heads to the Buddha's feet.'

The Eighth Chapter, 'The Dragon Kings' Predictions,' of the 'Sutra of the Assembly of Father and Son'

At that time, the Dragon Kings Nanda and Upananda, along with their retinue of ninety kotis (a koti is an Indian unit of measurement equal to ten million) of dragons, seeing that the dragon maidens had made offerings to the Tathagata and received predictions, felt peaceful in body and mind, and experienced something unprecedented. They praised the Tathagata: 'Ultimately perfect, possessing vast majestic power, unimpeded in supernatural abilities, able to know the thoughts in the minds of sentient beings, and fully aware of all their actions. Each can personally verify this, and there is nothing that is not understood. However, the Tathagata's great compassion is even greater. Sometimes, without being asked, he speaks the Dharma for sentient beings, and sometimes he speaks at inappropriate times, all for the sake of teaching and maturing sentient beings, eliminating the heat of afflictions, and attaining the bliss of Nirvana.' 'Teaching according to the capacity of each individual, he will surely cause sentient beings to attain the fruit of enlightenment. Even women whose minds are disturbed, and whose tendencies towards lust, anger, and ignorance are strong, even if they hear the essential teachings of the Dharma and cannot comprehend them, they can still be transformed and liberated by the Tathagata. Just like those sixty kotis of dragon maidens who received predictions, how much more so will we benefit?'

At that time, after the Dragon Kings had spoken these words, they developed a rare and precious thought towards the World Honored One. Using their supernatural powers, they caused great clouds of incense to arise, filling Jambudvipa (the world we inhabit), covering all the mountains and oceans, and raining down various fragrant waters and sandalwood powder. The fragrance spread far and wide to all the Buddha worlds. Furthermore, in the city of Kapilavastu, they rained down red pearls, piling them up to knee-height, with a length and width equal to sixty yojanas (an Indian unit of distance, one yojana is approximately seven kilometers). Also, in the Nyagrodha grove, they scattered countless dragon-liberated flowers, scattering them again and again, transforming them into a flower palace, the area of which was also sixty yojanas wide. They used seven treasures intertwined as pillars, and paved the ground with half-pana blue-black stones. These stones were soft, cool to the touch, pleasing to the eye, and not found in the world. They also manifested ninety kotis of jeweled flower garlands hanging down all around, and also hung various colored precious garments, and manifested various exquisite silk banners and fragrant garlands.

寶鬘真珠鬘等，周遍莊嚴殊妙清凈。又復涌出無數寶藏，行列殿中而為供養。又復出現最上無價摩尼寶珠，以成其鏡，表裡瑩徹，無不交照。乃至迦毗羅城時會大眾，種種供養，殊勝莊嚴，于其鏡中皆悉顯現。復有九十俱胝龍馬，諸妙珍寶以為轡勒，無數寶鈴進步鳴響。是諸龍王各乘馬已，于虛空中繞佛三匝，復奏龍宮無量音樂，及雨種種殊妙珍寶，散於如來及聲聞眾。作供養已，頭面禮足，瞻仰世尊目不暫舍，以我所集功德善根，愿與眾生同得佛道。合掌向佛，以偈頌曰：

「久修慈忍大悲行，　　成就百福相莊嚴，　舍家逾彼迦毗城，　　志固為求無上道。　六年示修于苦行，　　伏諸外道不疲勞，　直詣金剛座道場，　　普施群生甘露法。　昔日如來調御師，　　棄捨王宮妙欲樂，　斷除頂發住山林，　　於世浮榮心不顧。　牟尼昔舍于頭目，　　積功成滿菩提因，　凡夫聞見尚無因，　　況復效修其苦行。　如佛昔作忍辱仙，　　為歌利王無辜害，　割截耳鼻及身肢，　　不生恚惱心怡悅。　時有愚癡婆羅門，　　來秤身肉而蹶倒，　說此難行苦行時，　　我等聞已生悲惱。　何因如來不起瞋，　　愛念眾生如己子？　由興害意墮泥犁，　　慈尊于彼能垂救。　如來具足無上

【現代漢語翻譯】現代漢語譯本寶鬘（珍貴的寶珠串）和真珠鬘（珍珠串）等，週身裝飾得非常美妙清凈。又涌現出無數的寶藏，排列在殿中作為供養。又出現最上等無價的摩尼寶珠（如意寶珠），形成一面鏡子，內外通透，互相映照。乃至迦毗羅城（釋迦牟尼佛的故鄉）集會的大眾，種種供養，殊勝莊嚴，都在這鏡中全部顯現。又有九十俱胝（數量單位，表示極大的數目）龍馬，用各種珍寶作為轡頭，無數寶鈴發出清脆的響聲。這些龍王各自騎上馬後，在虛空中圍繞佛陀三圈，又演奏龍宮無量的音樂，並降下各種美妙的珍寶，散在如來和聲聞眾（聽聞佛陀教誨的弟子）身上。供養完畢后，他們頭面禮拜佛足，瞻仰世尊，眼睛片刻不離，以我所積累的功德善根，愿與眾生一同證得佛道。他們合掌向佛，用偈頌說道：『長久修行慈悲忍辱的大行，成就百種福德相好莊嚴，捨棄家園離開迦毗羅城，意志堅定地尋求無上佛道。六年示現修行苦行，降伏各種外道而不感到疲勞，直接前往金剛座道場（佛陀成道的地方），普遍施予眾生甘露妙法。昔日如來是調御師（調伏眾生煩惱的導師），捨棄王宮的妙欲享樂，斷除頭髮住在山林，對於世間的虛浮榮華毫不顧惜。牟尼（釋迦牟尼佛的稱號）過去捨棄頭目，積累功德圓滿菩提（覺悟）之因，凡夫聽聞看見尚且沒有因緣，更何況效仿修行他的苦行。如佛過去作為忍辱仙人，被歌利王（殘暴的國王）無辜傷害，割截耳朵鼻子和身體肢體，不生嗔恨惱怒，內心喜悅。當時有愚癡的婆羅門（古印度祭司階層），來稱量他的肉而跌倒，說起這些難以修行的苦行時，我們聽了都感到悲傷惱怒。是什麼原因讓如來不起嗔恨，愛念眾生如同自己的孩子？因為興起害人之心會墮入泥犁（地獄），慈悲的佛陀卻能救度他們。如來具足無上』

【English Translation】 English version With jeweled garlands (Baoman) and pearl garlands (Zhenzhuman), they were adorned all around, exceptionally wonderful and pure. Moreover, countless treasures emerged, arranged in rows within the palace as offerings. Furthermore, the most supreme and priceless Mani jewels (Mani Baozhu, wish-fulfilling jewels) appeared, forming a mirror, both inside and out, clear and transparent, reflecting everything. Even the assembly in Kapilavastu (Jiabiluo cheng, the hometown of Shakyamuni Buddha), with their various offerings, magnificent and solemn, were all reflected in this mirror. There were also ninety kotis (Jiu shi juchi, a unit of large numbers) of dragon horses, with various precious jewels as reins, and countless jeweled bells ringing melodiously. Each of these dragon kings, having mounted their horses, circled the Buddha three times in the sky, then played the immeasurable music of the dragon palace, and rained down various wonderful treasures, scattering them upon the Tathagata (Rulai, the Buddha) and the assembly of Shravakas (Shengwen zhong, disciples who hear the Buddha's teachings). After making offerings, they bowed their heads to the Buddha's feet, gazing upon the World Honored One without taking their eyes off him, and with the merits and roots of goodness I have accumulated, I wish to attain Buddhahood together with all sentient beings. They joined their palms towards the Buddha and spoke in verses: 'Having long cultivated the great practice of loving-kindness, compassion, and patience, achieving the adornment of a hundred blessings, abandoning home and leaving Kapilavastu, with firm resolve seeking the unsurpassed path. For six years, demonstrating the practice of asceticism, subduing various heretics without fatigue, directly going to the Vajrasana Bodhimanda (Jingangzuo daochang, the place where the Buddha attained enlightenment), universally bestowing the nectar of Dharma upon all beings. In the past, the Tathagata was a tamer (Tiaoyushi, a guide who tames the afflictions of beings), abandoning the exquisite pleasures of the royal palace, cutting off his hair and dwelling in the mountains, not caring for the fleeting glory of the world. Muni (Mouni, an epithet of Shakyamuni Buddha) in the past gave up his head and eyes, accumulating merits to complete the cause of Bodhi (Puti, enlightenment), ordinary people hearing and seeing have no cause, let alone emulate his ascetic practices. Like the Buddha in the past as the Immortal of Patience, being harmed innocently by King Kali (Geli wang, a cruel king), having his ears, nose, and limbs cut off, not giving rise to anger or resentment, his heart was joyful. At that time, a foolish Brahmin (Poluomen, an ancient Indian priestly class) came to weigh his flesh and fell down, when speaking of these difficult ascetic practices, we felt sorrow and distress upon hearing them. What is the reason that the Tathagata does not arise with anger, loving all beings as his own children? Because those who give rise to harmful intentions will fall into Naraka (Nili, hell), the compassionate Buddha is able to save them. The Tathagata is complete with unsurpassed'

慧，　　於己害者不加報，　昔修廣大安樂因，　　故得身肢復如故。　我等咸生凈信心，　　稱讚如來真實行，　如彼牟尼利有情，　　咸愿速登無上覺。」

爾時世尊知諸龍王信解堅固，發大誓願，即于面門放種種光，其光普照上至梵天，復從如來頂門而入。時尊者馬勝，合掌長跪，即白佛言：「法爾諸佛若放光明，必有所謂。唯愿如來方便演說。」時彼尊者說伽陀曰：

「大哉無畏釋師子，　　何因緣故放此光？　慈門廣利諸天人，　　唯愿如來為我說。　此諸龍王並眷屬，　　及彼時會皆肅然，　唯冀牟尼震梵音，　　說此放光希有事。　誰于釋迦佛法中，　　初發大心感斯瑞？　誰能摧破諸魔軍，　　令彼惶怖皆退沒？　將非龍眾久修行，　　獲得無盡諸功德？　愿聞現瑞之端由，　　斷除疑惑心清凈。」

爾時世尊以偈答曰：

「我以最上勝功德，　　八種深遠梵音聲，　所說真實利眾生，　　汝當諦聽放光事。　此諸龍王深凈信，　　設大供養世希有，　志心愿證佛菩提，　　為度一切群生故。　常以悲心觀世間，　　普使眾生脫苦厄，　未嘗一心生疲勞，　　堅固精進無退轉。　修習清凈奢摩他，　　具足智力無能屈，　安住三種解脫門，　　

【現代漢語翻譯】現代漢語譯本『對於傷害自己的人不報復，』『過去修習廣大的安樂之因，』『所以身體肢體恢復如初。』『我們都生起清凈的信心，』『稱讚如來真實的修行，』『如那位牟尼（釋迦牟尼佛）利益有情，』『都愿迅速登上無上覺悟。』

那時，世尊知道眾龍王信心堅定，發下大誓願，就從面門放出種種光明，那光明普照上至梵天，又從如來頂門進入。當時，尊者馬勝，合掌長跪，就對佛說：『按照法則，諸佛如果放出光明，必定有所寓意。唯愿如來方便演說。』當時那位尊者說了偈頌：

『偉大啊，無畏的釋師子（釋迦牟尼佛），』『是什麼因緣放出這光明？』『慈悲之門廣利諸天人，』『唯愿如來為我解說。』『這些龍王和他們的眷屬，』『以及當時在場的大眾都肅靜下來，』『只希望牟尼（釋迦牟尼佛）發出梵音，』『講述這放光的稀有之事。』『誰在釋迦佛的佛法中，』『初發大心感應到這祥瑞？』『誰能摧破諸魔的軍隊，』『使他們惶恐不安都退沒？』『難道不是龍眾長久修行，』『獲得無盡的諸功德？』『愿聞現在顯現祥瑞的緣由，』『斷除疑惑，使心清凈。』

那時，世尊用偈頌回答說：

『我以最上殊勝的功德，』『八種深遠梵音聲，』『所說真實利益眾生，』『你們應當仔細聽這放光之事。』『這些龍王有深厚的清凈信心，』『設立大供養，世間稀有，』『真心願證得佛菩提（佛的覺悟），』『爲了度脫一切眾生。』『常常以悲憫之心觀察世間，』『普遍使眾生脫離苦難，』『未曾有一念生起疲勞，』『堅定精進，沒有退轉。』『修習清凈的奢摩他（止），』『具足智慧力量，沒有能屈服的，』『安住於三種解脫門，』

【English Translation】 English version 'Not retaliating against those who harm oneself,' 'In the past, cultivating the cause of great peace and happiness,' 'Therefore, the body and limbs are restored to their original state.' 'We all generate pure faith,' 'Praising the Tathagata's (Buddha's) true practice,' 'Like that Muni (Shakyamuni Buddha) benefiting sentient beings,' 'May all quickly ascend to the unsurpassed enlightenment.'

At that time, the World Honored One, knowing that the dragon kings had firm faith and had made great vows, emitted various lights from his face. The light illuminated up to the Brahma heaven and then entered through the Tathagata's crown. Then, the Venerable Ashvajit, with palms joined, knelt down and said to the Buddha: 'According to the Dharma, if the Buddhas emit light, there must be a meaning. May the Tathagata explain it expediently.' At that time, the Venerable spoke a verse:

'Great is the fearless Lion of the Shakya (Shakyamuni Buddha),' 'What is the cause of emitting this light?' 'The gate of compassion widely benefits gods and humans,' 'May the Tathagata explain it to me.' 'These dragon kings and their retinues,' 'And all those present at that time are silent,' 'Only hoping that the Muni (Shakyamuni Buddha) will utter the Brahma sound,' 'And speak of this rare event of emitting light.' 'Who in the Shakya Buddha's Dharma,' 'First generated the great mind and felt this auspicious sign?' 'Who can destroy the armies of all demons,' 'Causing them to be terrified and retreat?' 'Could it be that the dragon assembly has practiced for a long time,' 'And obtained endless merits?' 'May we hear the reason for the present auspicious sign,' 'To dispel doubts and purify our minds.'

At that time, the World Honored One answered with a verse:

'I, with the most supreme and excellent merits,' 'With eight kinds of profound Brahma sounds,' 'Speak the truth that benefits sentient beings,' 'You should listen carefully to the matter of emitting light.' 'These dragon kings have deep and pure faith,' 'Established great offerings, rare in the world,' 'Sincerely wishing to attain Bodhi (Buddhahood),' 'For the sake of liberating all living beings.' 'Always observing the world with a compassionate heart,' 'Universally enabling sentient beings to escape suffering,' 'Never having a single thought of fatigue,' 'Firmly and diligently, without regression.' 'Practicing pure Shamatha (calm abiding),' 'Possessing wisdom and strength, unable to be subdued,' 'Abiding in the three gates of liberation,'

謂空無相及無愿。　得佛無上甚深慧，　　了一切法皆虛假，　大悲愍念諸有情，　　離冤親想悉平等。　過彼殑伽沙劫數，　　次第成佛出世間，　同名寂靜慧如來，　　十號具足土嚴凈。　常說無我甘露法，　　無諸外道及魔冤，　善巧方便應群機，　　不違世俗談真諦。　是諸眾生聞法已，　　了法自性悉皆空，　大悲方便演三乘，　　勝義法中無所說。　此法非出于自然，　　求之少分不可得，　乃至無有一眾生，　　聞佛言教而不解。　由飲解脫甘露味，　　則能出離生老死，　及彼憂悲我慢幢，　　皆因聞佛梵聲故。　釋尊無畏聖師子，　　說諸龍意答所問，　佛子常隨智慧行，　　速得菩提無上果。」　如來授彼諸龍記，　　時眾聞已生忻慶，　咸各歸命牟尼尊，　　于佛法中心寂靜。

父子合集經卷第五大正藏第 11 冊 No. 0320 父子合集經

父子合集經卷第六

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯

鳩盤茶王授記品第九

爾時會中有十八俱胝鳩盤茶王，見諸阿修羅及迦樓羅諸龍王等作供養已，心生愛樂；復聞如來與彼授記，歡喜踴躍，得未曾有，咸共贊言：「如來成就最上智慧

【現代漢語翻譯】現代漢語譯本所說的空、無相和無愿。獲得佛陀無上甚深的智慧，明瞭一切法都是虛幻不實的，以大悲心憐憫一切有情眾生，遠離冤親的分別，視一切平等。經過無數恒河沙劫的時間，次第成佛，出現於世間，都名為寂靜慧如來（Tathagata, 如來），十種名號具足，國土莊嚴清凈。常說無我的甘露妙法，沒有外道和魔的干擾，善巧方便地應眾生的根機，不違背世俗，談論真諦。這些眾生聽聞佛法后，明瞭諸法自性皆是空性，以大悲方便演說三乘佛法，但在勝義諦中，實無所說。此法並非自然而有，即使求取少分也不可得，乃至沒有一個眾生，聽聞佛的教誨而不理解。由於飲用解脫的甘露味，就能出離生老病死，以及憂愁悲傷和我慢的障礙，都是因為聽聞佛的清凈梵音的緣故。釋迦牟尼佛（Sakyamuni, 釋迦牟尼）無畏如聖師子，為諸龍解釋所問的問題，佛弟子常隨智慧而行，迅速獲得無上菩提的果位。如來為那些龍授記，當時大眾聽聞后都感到歡喜慶幸，都歸命于牟尼尊（Muni, 牟尼），在佛法中心得寂靜。

《父子合集經》卷第五大正藏第 11 冊 No. 0320 《父子合集經》

《父子合集經》卷第六

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯

鳩盤茶王授記品第九

爾時，會中有十八俱胝鳩盤茶王（Kumbhanda, 鳩盤茶，一種鬼神），見到諸阿修羅（Asura, 阿修羅，一種神道）及迦樓羅（Garuda, 迦樓羅，一種神鳥）諸龍王等作供養后，心生愛樂；又聽聞如來為他們授記，歡喜踴躍，感到前所未有，都共同讚歎說：『如來成就最上智慧』

【English Translation】 English version What is meant by emptiness, signlessness, and wishlessness. Having attained the Buddha's supreme and profound wisdom, Understanding that all dharmas are illusory and unreal, With great compassion, having pity for all sentient beings, Being free from the distinction of enemies and loved ones, regarding all as equal. Having passed through countless kalpas like the sands of the Ganges, Becoming Buddhas in succession, appearing in the world, All with the same name, 'Tathagata of Tranquil Wisdom' (Tathagata, 如來), Possessing the ten epithets, with pure and adorned lands. Always speaking the nectar-like Dharma of no-self, Without the interference of heretics and demons, Skillfully adapting to the capacities of beings, Without contradicting the mundane, speaking of the ultimate truth. These beings, having heard the Dharma, Understanding that the nature of all dharmas is emptiness, With great compassion and skillful means, expounding the Three Vehicles, But in the ultimate truth, there is nothing to be said. This Dharma does not arise from nature, Even seeking a small part of it is unattainable, To the extent that there is not a single being, Who hears the Buddha's teachings and does not understand. By drinking the taste of the nectar of liberation, One can transcend birth, old age, and death, And the obstacles of sorrow, grief, and the banner of pride, All because of hearing the Buddha's pure Brahma voice. Sakyamuni (Sakyamuni, 釋迦牟尼), the fearless holy lion, Explains the questions to the dragons, The Buddha's disciples always follow the path of wisdom, Quickly attaining the supreme fruit of Bodhi. The Tathagata bestows predictions upon those dragons, At that time, the assembly, having heard this, felt joy and happiness, All took refuge in the Muni (Muni, 牟尼), And found peace in the heart of the Buddha's Dharma.

The Fifth Scroll of the 'Father and Son Collection Sutra' Taisho Tripitaka Volume 11, No. 0320, 'Father and Son Collection Sutra'

The Sixth Scroll of the 'Father and Son Collection Sutra'

Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Qing, Xuan Fan Da Shi, Cizisha Men, Ri Cheng, etc., by Imperial Decree

Chapter Nine: The Prediction of the Kumbhanda Kings

At that time, in the assembly, there were eighteen kotis of Kumbhanda Kings (Kumbhanda, 鳩盤茶, a type of ghost or spirit), who, seeing the Asuras (Asura, 阿修羅, a type of demigod) and Garudas (Garuda, 迦樓羅, a type of divine bird) and the Dragon Kings making offerings, felt love and joy; and having heard the Tathagata giving predictions to them, they were overjoyed, feeling unprecedented, and all praised together, saying: 'The Tathagata has attained the supreme wisdom.'

，於一切法無有疑惑，無喜無恚不生分別，堪受人天廣大供養，譬如大海深廣彌滿，不動不涌，湛然安靜，如來功德亦復如是。」

時彼鳩盤茶王並諸眷屬，各發凈心而興供養，以神通力化作十八俱胝寶幔，是諸寶幔巧妙殊絕，皆以寶線次第嚴飾，所謂黃金線幔、白銀線幔、吠琉璃幔、玻胝迦幔、赤真珠幔、杵藏珠幔、馬藏珠幔等，若金線幔垂銀花鬘，若銀線幔垂金花鬘、吠琉璃幔玻胝迦鬘、玻胝迦幔吠琉璃鬘、赤真珠幔杵藏珠鬘、杵藏珠幔赤真珠鬘、馬藏珠幔眾寶為鬘，互相間列甚可愛樂。又復化出十八俱胝眾寶妙車，所謂金車乃至馬藏珠寶所成之車；于彼車上覆現十八俱胝上妙傘蓋，一一傘蓋奇異巧妙，有骨百莖眾寶裝鉸，或以純金而為其柄，次第乃至吠琉璃柄，傘蓋之下垂諸花鬘，黃金花鬘乃至摩尼珠寶所成花鬘，是諸傘蓋以赤真珠巧妙交絡以為其網。時鳩盤茶王各各乘彼眾寶妙車，執持傘蓋作諸伎樂，于虛空中繞佛三匝，以七寶花散如來上；散已復散，從車而下，禮世尊足，在一面住，合掌向佛，以偈贊曰：

「牟尼聖主出世間，　　如彌盧山顯大海，　離諸憂畏不動涌，　　堪受如斯妙供養。　常住寂靜三摩地，　　演說諸法無所著，　舍除憍慢諸垢染，　　觀察世間唯名想。　了知諸法

【現代漢語翻譯】現代漢語譯本：『對於一切法沒有疑惑，沒有喜歡也沒有憎恨，不產生分別，堪受人天廣大供養，譬如大海深廣彌滿，不動不涌，清澈安靜，如來的功德也像這樣。』當時，那位鳩盤茶王（Kumbhanda, 一種夜叉）和他的眷屬們，各自發起了清凈的心，進行供養。他們以神通力化現出十八俱胝（俱胝，一千萬）寶幔，這些寶幔精巧絕倫，都用寶線依次裝飾，包括黃金線幔、白銀線幔、吠琉璃（Vaidurya, 一種寶石）幔、玻胝迦（Sphatika, 水晶）幔、赤真珠幔、杵藏珠幔、馬藏珠幔等。金線幔上垂掛銀花鬘，銀線幔上垂掛金花鬘，吠琉璃幔上垂掛玻胝迦鬘，玻胝迦幔上垂掛吠琉璃鬘，赤真珠幔上垂掛杵藏珠鬘，杵藏珠幔上垂掛赤真珠鬘，馬藏珠幔上垂掛眾寶製成的花鬘，它們相互交錯排列，非常可愛。他們又化現出十八俱胝眾寶妙車，包括金車乃至馬藏珠寶所製成的車；在這些車上又顯現出十八俱胝上妙傘蓋，每一把傘蓋都奇異精巧，傘骨有百根，用眾寶裝飾，有的用純金做傘柄，依次乃至用吠琉璃做傘柄，傘蓋下垂掛著各種花鬘，包括黃金花鬘乃至摩尼（Mani, 寶珠）珠寶製成的花鬘，這些傘蓋用赤真珠巧妙地交織成網。當時，鳩盤茶王各自乘坐著眾寶妙車，手持傘蓋，演奏各種樂器，在虛空中繞佛三匝，用七寶花散在如來身上；散完又散，然後從車上下來，禮拜世尊的腳，站在一邊，合掌向佛，用偈頌讚嘆道：『牟尼（Muni, 聖者）聖主出世間，如同須彌山（Sumeru, 佛教中的聖山）顯現在大海中，遠離一切憂愁和恐懼，不動不搖，堪受如此殊勝的供養。常住在寂靜的三摩地（Samadhi, 禪定）中，演說諸法而無所執著，捨棄驕慢和各種污垢，觀察世間一切都只是名相和概念。了知一切法』

【English Translation】 English version: 'Regarding all dharmas, there is no doubt, no liking or disliking, no arising of discrimination, worthy of receiving vast offerings from humans and devas, like the great ocean, deep and vast, still and unmoving, clear and tranquil, the Tathagata's merits are also like this.' At that time, that Kumbhanda King (a type of Yaksha) and his retinue, each generated pure minds and made offerings. With their supernatural powers, they transformed into eighteen kotis (koti, ten million) of jeweled canopies. These canopies were exquisitely crafted, all adorned with jeweled threads in sequence, including gold thread canopies, silver thread canopies, Vaidurya (a type of gem) canopies, Sphatika (crystal) canopies, red pearl canopies, Kimsuka pearl canopies, and horse-treasure pearl canopies, etc. On the gold thread canopies hung silver flower garlands, on the silver thread canopies hung gold flower garlands, on the Vaidurya canopies hung Sphatika garlands, on the Sphatika canopies hung Vaidurya garlands, on the red pearl canopies hung Kimsuka pearl garlands, on the Kimsuka pearl canopies hung red pearl garlands, and on the horse-treasure pearl canopies hung garlands made of various jewels, all arranged alternately, very lovely and pleasing. They also transformed into eighteen kotis of wonderful jeweled chariots, including gold chariots and chariots made of horse-treasure jewels; on these chariots appeared eighteen kotis of supreme parasols, each parasol being unique and exquisite, with a hundred ribs adorned with various jewels, some with pure gold handles, and in sequence, some with Vaidurya handles. Under the parasols hung various flower garlands, including gold flower garlands and garlands made of Mani (jewel) jewels. These parasols were skillfully interwoven with red pearls to form a net. At that time, the Kumbhanda Kings each rode on their wonderful jeweled chariots, holding parasols, playing various musical instruments, circling the Buddha three times in the sky, scattering seven-jeweled flowers upon the Tathagata; scattering again and again, then descending from their chariots, bowing at the feet of the World Honored One, standing to one side, joining their palms towards the Buddha, and praising with verses: 'The Muni (sage) Lord appears in the world, like Mount Sumeru (the sacred mountain in Buddhism) appearing in the great ocean, free from all sorrow and fear, unmoving and unshaken, worthy of receiving such supreme offerings. Always abiding in the tranquil Samadhi (meditative absorption), expounding all dharmas without attachment, abandoning pride and all defilements, observing the world as mere names and concepts. Knowing all dharmas'

如幻化，　　猶如夢中受欲樂，　亦如水月體非真，　　智者當作是觀察。　乾闥婆城本無有，　　于方處求不可得，　應知但以假名說，　　諸世間法皆如是。　我等所作諸供養，　　寶車寶蓋寶幔等，　及以種種歌樂音，　　如來觀之如谷響。　愿我成佛如世尊，　　為眾生說如幻法，　皆令遠離惑業因，　　悉證菩提寂靜道。」

爾時世尊知諸鳩盤茶等心之所念，即于口中，放大光明。時馬勝比丘睹是光已，合掌向佛，以偈問曰：

「調御施化非無因，　　矚斯凈光難思議，　時眾欲知其所由，　　唯冀如來速演說。　睹佛面門現斯瑞，　　諸天人民咸有疑，　愿佛憐愍諸群萌，　　說此放光希有事。　誰於今日發大心，　　樂於佛所聞正法？　何人于佛興供養？　　為說所獲諸功德。　何人達彼有為行，　　剎那能離諸過患？　何人證於實相門，　　寂靜意樂而不動？　何人得道降諸魔？　　何人稱讚佛功德？　何人斷惑超三有，　　息諸纏蓋心泰然？　大眾咸生恭敬意，　　佇聞如來微妙音。　何因放此凈光明？　　愿決眾疑分別說。」

爾時世尊，為馬勝比丘說伽陀曰：

「善哉馬勝問斯義，　　為作世間饒益者，　我今說此光所從，　　汝等

【現代漢語翻譯】現代漢語譯本如幻化一般，就像在夢中享受快樂，也像水中月亮，本體並非真實，智者應當這樣觀察。乾闥婆城（一種虛幻的城市）本來就不存在，在任何地方都無法找到，應當知道這只是假名安立，世間萬法都是如此。我們所做的各種供養，包括寶車、寶蓋、寶幔等，以及各種歌舞音樂，如來（佛）看待它們如同山谷的回聲。愿我成佛像世尊一樣，為眾生宣說如幻的法，使他們都遠離迷惑和業力的因，全部證得菩提（覺悟）寂靜之道。

這時，世尊（佛）知道鳩盤茶（一種鬼神）等心中所想，就從口中放出大光明。當時，馬勝比丘看到這光明后，合掌向佛，用偈頌問道：

調御（佛的稱號）的教化不是沒有原因的，這清凈的光明難以思議，此時大眾想知道它的由來，希望如來（佛）儘快演說。看到佛的面門顯現這樣的祥瑞，諸天和人民都感到疑惑，愿佛憐憫眾生，講述這放光的稀有之事。今天是誰發了大心，樂於在佛所聽聞正法？是誰在佛前興起供養？請為我們講述他所獲得的功德。是誰通達有為法（因緣和合的現象），能在剎那間遠離各種過患？是誰證悟了實相之門，心意寂靜而不動搖？是誰得道降伏了諸魔？是誰稱讚佛的功德？是誰斷除了迷惑，超越了三有（欲界、色界、無色界），平息了各種煩惱，心境安然？大眾都生起了恭敬之心，等待聽聞如來（佛）的微妙之音。是什麼原因放出這清凈的光明？希望您能為我們解答疑惑，分別解說。

這時，世尊（佛）為馬勝比丘說了偈頌：

善哉，馬勝，你問的這個問題很有意義，是爲了利益世間眾生。我現在就說這光明從何而來，你們仔細聽。

【English Translation】 English version Like an illusion, like enjoying pleasures in a dream, also like the moon in water, its substance is not real; the wise should observe it thus. The Gandharva city (a mirage-like city) is originally non-existent, and cannot be found in any place; it should be known that it is only established by a false name, all worldly dharmas are like this. All the offerings we make, including jeweled chariots, jeweled canopies, jeweled curtains, etc., and all kinds of songs and music, the Tathagata (Buddha) views them as echoes in a valley. May I become a Buddha like the World Honored One, to preach the Dharma of illusion to all sentient beings, so that they all may be far from the causes of delusion and karma, and all attain the peaceful path of Bodhi (enlightenment).

At that time, the World Honored One (Buddha), knowing what the Kumbhandas (a type of demon) and others were thinking, emitted great light from his mouth. Then, the Bhikshu (monk) Asvajit, seeing this light, joined his palms and asked the Buddha in verse:

The teaching of the Tamer (an epithet of the Buddha) is not without cause, this pure light is inconceivable, now the assembly wishes to know its origin, hoping the Tathagata (Buddha) will quickly explain. Seeing such an auspicious sign appear from the Buddha's face, the gods and people are all in doubt, may the Buddha have compassion on all beings and speak of this rare event of emitting light. Who today has generated a great mind, delighting in hearing the true Dharma from the Buddha? Who has made offerings to the Buddha? Please tell us the merits they have gained. Who has understood the conditioned phenomena (phenomena arising from causes and conditions), and can instantly be free from all faults? Who has realized the gate of true reality, with a peaceful mind that does not waver? Who has attained the path and subdued all demons? Who praises the merits of the Buddha? Who has cut off delusions and transcended the three realms (desire realm, form realm, formless realm), pacified all afflictions, and has a peaceful mind? The assembly has all generated a respectful mind, waiting to hear the subtle sound of the Tathagata (Buddha). What is the cause of emitting this pure light? We hope you can resolve our doubts and explain it separately.

At that time, the World Honored One (Buddha) spoke a verse to the Bhikshu (monk) Asvajit:

Well said, Asvajit, your question is meaningful, it is for the benefit of all beings in the world. I will now tell you where this light comes from, listen carefully.

一心當諦聽。　今此鳩盤茶眾等，　　廣興供養凈福業，　合掌住立於我前，　　安住實際心不動。　以智慧力善修習，　　起大悲心利群有，　后當脫此鬼趣身，　　決定往生於勝處。　得為忉利天宮主，　　親近承事諸如來，　了達諸法無有疑，　　如黑暗中然大炬。　未來複過俱胝劫，　　嚴凈無邊佛剎土，　供養河沙佛世尊，　　被精進鎧修諸行。　饒益攝受諸有情，　　決定自知當作佛，　及於方域而降生，　　由是號曰除疑佛。　常說最上寂靜法，　　聞者心凈離諸疑，　咸愿求趣大菩提，　　救拔群生超彼岸。　我今已答汝所問，　　普令時會心安隱，　故此授決鳩盤茶，　　于未來世得作佛。」

父子合集經乾闥婆王授記品第十

爾時會中，復有三十六俱胝乾闥婆王，見諸阿修羅、迦樓羅，諸龍眷屬、鳩盤茶等，于如來所作供養已，復聞與授成佛之記，歡喜踴躍得未曾有，及聞稱讚如來法性本來寂靜，清凈無垢，無有少法之所顯示，皆為增長眾生善根，深生信解，舍諸慳吝，即發無上菩提道心。

時諸乾闥婆王為供佛故，以神通力化作三十六俱胝愛啰嚩拏大龍象王，一一象王各有六牙，一一牙上而有七池，一一池中有七蓮華，一一蓮華而有千葉，一

【現代漢語翻譯】現代漢語譯本專心諦聽。現在這些鳩盤茶（一種鬼神）眾等，廣泛地興起供養的清凈福德事業，合掌站立在我的面前，安住在真如實相的境界，心不動搖。他們以智慧的力量好好地修習，生起大悲心利益一切眾生，將來會脫離這鬼道的身體，決定往生到殊勝的地方。他們將成為忉利天（欲界第二天）的宮主，親近承事諸佛如來，了達一切諸法而沒有疑惑，如同在黑暗中點燃巨大的火炬。未來再經過無數劫，他們將莊嚴清凈無邊的佛國土，供養恒河沙數般的佛世尊，披上精進的鎧甲修習各種善行。他們將饒益攝受一切有情眾生，決定自己知道將來會成佛，並且在某個地方降生，因此號稱為除疑佛。他們常常宣說最上寂靜的佛法，聽聞的人心清凈而遠離各種疑惑，都願意追求無上菩提，救拔一切眾生超越生死苦海。我現在已經回答了你們所問的問題，普遍令在場的大眾心安穩，所以為這些鳩盤茶授記，他們在未來世將成佛。

《父子合集經》乾闥婆王授記品第十

那時，法會中又有三十六俱胝（億）乾闥婆王（天樂神），看到諸阿修羅（非天）、迦樓羅（金翅鳥），諸龍眷屬、鳩盤茶等，在如來那裡作了供養之後，又聽到如來為他們授成佛的記別，歡喜踴躍，得到前所未有的感受，並且聽到讚歎如來法性本來寂靜，清凈無垢，沒有任何法可以顯示，都是爲了增長眾生的善根，深深地生起信解，捨棄慳吝，立即發起了無上菩提道心。

當時，諸乾闥婆王爲了供養佛，以神通力化作三十六俱胝愛啰嚩拏（一種大象）大龍象王，每一象王都有六根象牙，每一根象牙上都有七個水池，每一個水池中都有七朵蓮花，每一朵蓮花都有千片花瓣，一

【English Translation】 English version Listen attentively with one mind. Now, these assemblies of Kumbhandas (a type of ghost or spirit), extensively engage in the pure meritorious deeds of offering, standing with palms joined before me, abiding in the realm of true reality, with their minds unmoving. With the power of wisdom, they cultivate diligently, arising with great compassion to benefit all beings. In the future, they will be liberated from this ghost realm body, and will surely be reborn in a superior place. They will become the lords of the Trayastrimsha Heaven (the second heaven of the desire realm), closely attending to all the Tathagatas (Buddhas), understanding all dharmas (teachings) without doubt, like a great torch lit in the darkness. In the future, after countless kalpas (eons), they will adorn and purify boundless Buddha lands, making offerings to Buddhas as numerous as the sands of the Ganges River, donning the armor of diligence to cultivate all practices. They will benefit and gather all sentient beings, knowing for certain that they will become Buddhas in the future, and will be born in a certain place, therefore being called the Doubt-Dispelling Buddhas. They will always proclaim the supreme and tranquil Dharma, and those who hear it will have their minds purified and free from all doubts, all wishing to seek supreme Bodhi (enlightenment), rescuing all beings to cross beyond the sea of suffering. I have now answered your questions, universally bringing peace to the minds of those present, therefore I bestow the prediction of Buddhahood upon these Kumbhandas, that they will become Buddhas in the future.

The Tenth Chapter, 'The Prediction of the Gandharva Kings,' of the 'Sutra of the Father and Son's Gathering'

At that time, in the assembly, there were also thirty-six kotis (hundreds of millions) of Gandharva Kings (celestial musicians), who, seeing the Asuras (demigods), Garudas (mythical birds), the dragon retinues, and the Kumbhandas, having made offerings to the Tathagata, and then hearing the prediction of their Buddhahood, rejoiced and were elated, experiencing something unprecedented. And hearing the praise of the Tathagata's Dharma nature as originally tranquil, pure and immaculate, without any dharma that can be shown, all for the purpose of increasing the good roots of sentient beings, they deeply generated faith and understanding, abandoning all miserliness, and immediately aroused the unsurpassed Bodhi mind.

At that time, the Gandharva Kings, in order to make offerings to the Buddha, used their supernatural powers to transform into thirty-six kotis of Airavata (a type of elephant) great dragon elephant kings. Each elephant king had six tusks, and on each tusk there were seven ponds, and in each pond there were seven lotus flowers, and each lotus flower had a thousand petals, and one

一葉間有七天女，一一天女復以七女而為侍衛。復於一一龍象頂上，化出三十六俱胝上妙傘蓋，七寶為網，寶鬘交映，又復各現寶幔彌覆，懸諸花鬘，處處周遍。彼蓮華中所有天女，或作歌舞，或奏音樂，或說伽陀贊佛功德，或散旃檀沉水末香，或散種種天諸妙花，或散種種上妙衣服，或散眾寶嚴身之具，耳珰臂釧寶鬘金帶，或有執持種種寶幢雜色幡蓋，或散種種清凈香水，于虛空中如雨而下，與諸香花合和成泥，遍迦毗羅城廣六十由旬，隨風所飄其香普至。

是時彼諸乾闥婆王各各乘一大龍象王，競奏百千諸妙音樂，徐行空中，右繞三匝，以神力故，令樂音聲並前香風遍於三千大千世界，其中眾生得聞樂聲及彼香者，皆于阿耨多羅三藐三菩提得不退轉。彼乾闥婆王于虛空中繞佛畢已，從象而下，至於佛所，復繞三匝，頭面禮足，住立一面，合掌向佛，以偈贊曰：

「如來具足諸妙相，　　於三界中無與等，　解脫煩惱生死因，　　已盡輪迴苦邊際。　顯現無邊大威神，　　天上人中極希有，　成就寂靜解脫門，　　無有非人能動亂。　如來具足清凈道，　　本無所證無可說，　佛性真常本湛然，　　依世俗諦強分別。　未來諸佛出世間，　　亦能安住如是法，　法無自性本性空，　　無有作

【現代漢語翻譯】現代漢語譯本一片蓮葉之上，有七位天女，每一位天女又各有七位侍女。在每一頭龍象的頂上，化現出三十六俱胝（俱胝：一千萬）上等的精美傘蓋，以七寶為網，寶珠瓔珞交相輝映，又各自顯現出寶幔覆蓋，懸掛著各種花鬘，處處遍佈。那些蓮花中的天女，有的在唱歌跳舞，有的在演奏音樂，有的在吟誦伽陀（伽陀：佛經中的偈頌）讚美佛的功德，有的散佈旃檀、沉水等末香，有的散佈各種天上的美妙鮮花，有的散佈各種上等的精美衣服，有的散佈各種寶物裝飾的身體用具，如耳環、臂釧、寶鬘、金帶，有的執持各種寶幢、雜色幡蓋，有的散佈各種清凈的香水，在虛空中像雨一樣落下，與各種香花混合成泥，遍佈迦毗羅城（迦毗羅城：佛陀的故鄉）方圓六十由旬（由旬：古印度長度單位），隨風飄散，香氣普至。這時，那些乾闥婆王（乾闥婆：天界的樂神）各自乘坐一頭巨大的龍象王，競相演奏成百上千種美妙的音樂，緩緩地在空中行走，右繞三圈，憑藉神力，使音樂的聲音和之前的香風遍佈三千大千世界，其中的眾生聽到音樂的聲音和聞到香氣的人，都在阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺）上得到不退轉。那些乾闥婆王在虛空中繞佛完畢后，從象上下來，來到佛的面前，又繞三圈，頭面禮足，站立在一旁，合掌向佛，用偈頌讚美道：『如來具足各種美妙的相好，在三界之中沒有誰能與之相比，解脫了煩惱生死的因，已經到達輪迴痛苦的邊際。顯現出無邊的大威神力，在天上人間極為稀有，成就了寂靜的解脫之門，沒有非人能夠動搖擾亂。如來具足清凈的道，本來沒有什麼可以證得，沒有什麼可以言說，佛性真實恒常，本來就清凈明澈，只是依世俗的真理勉強分別。未來諸佛出世，也能夠安住于這樣的法，法沒有自性，本性是空，沒有造作。』

【English Translation】 English version On one lotus leaf, there were seven celestial maidens, and each celestial maiden had seven attendants. On the top of each dragon-elephant, thirty-six kotis (koti: ten million) of supreme and exquisite canopies manifested, with seven treasures as nets, and jeweled garlands intermingling and shining. Moreover, each manifested jeweled curtains covering them, hanging various flower garlands, pervading everywhere. The celestial maidens in those lotuses were either singing and dancing, or playing music, or reciting gathas (gatha: verses in Buddhist scriptures) praising the Buddha's merits, or scattering sandalwood and agarwood powder incense, or scattering various heavenly exquisite flowers, or scattering various supreme and exquisite clothes, or scattering various jeweled ornaments for the body, such as earrings, armlets, jeweled garlands, and golden belts. Some held various jeweled banners and multi-colored pennants, while others scattered various pure fragrant waters, which fell like rain in the void, mixing with various fragrant flowers to form mud, covering the city of Kapilavastu (Kapilavastu: the Buddha's hometown) for sixty yojanas (yojana: an ancient Indian unit of distance) in circumference. Carried by the wind, the fragrance spread everywhere. At that time, those Gandharva Kings (Gandharva: celestial musicians) each rode a great dragon-elephant king, competing to play hundreds and thousands of exquisite musical instruments, slowly walking in the air, circling three times to the right. By their divine power, they caused the sound of the music and the previous fragrant wind to pervade the three thousand great chiliocosms. Those beings who heard the sound of the music and smelled the fragrance all attained non-retrogression in Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed perfect enlightenment). After the Gandharva Kings had finished circling the Buddha in the void, they descended from their elephants, came before the Buddha, circled three more times, prostrated themselves with their heads at his feet, stood to one side, joined their palms towards the Buddha, and praised him with verses: 'The Tathagata is endowed with all exquisite marks, unmatched in the three realms, having liberated from the causes of afflictions and birth and death, having reached the end of the cycle of suffering. Manifesting boundless great divine power, extremely rare in heaven and among humans, having attained the gate of tranquil liberation, no non-human can disturb or agitate. The Tathagata is endowed with the pure path, originally there is nothing to attain, nothing to speak of. The Buddha-nature is true and constant, originally clear and pure, only distinguished by worldly truth. Future Buddhas who appear in the world will also abide in such a Dharma, the Dharma has no self-nature, its essence is emptiness, without any making.'

者及主宰。　了知自他無所作，　　是為世間具智者，　諸法各各不相知，　　佛于無作示有作。　譬如多種整合車，　　彼各不知自業用，　但由運載得車名，　　佛說我相亦如是。　彼法無法可教招，　　彼法無法可思念，　彼法無法令解脫，　　彼法無法令變異。　如來如是了知已，　　為眾生依世俗說，　顯示諸行有為門，　　彼世俗相亦無得。　展轉分別諸法性，　　令淺智者得除疑，　諸法無相亦無名，　　畢竟無住亦無作。　愿我等於未來世，　　成佛如彼牟尼尊，　無邊功德莊嚴身，　　常說如是勝義法。　利樂世間具智者，　　及彼邪見諸眾生，　常起如是大悲心，　　令出輪迴生死海。　世間苦惱諸有情，　　皆由邪慧心諂曲，　如猴輕躁無暫安，　　唯佛大慈能救度。　恃彼貪恚癡我慢，　　隨其識浪常漂流，　展轉沉淪苦海中，　　唯佛大慈能救度。　眾生愚癡無慧眼，　　不知自業墮惡趣，　永失人天出要門，　　唯佛大慈能救度。」

爾時世尊，知諸乾闥婆王心之所念，即于口中放大光明，普照時會。於是尊者馬勝比丘睹斯光已，合掌向佛，以偈問曰：

「如來今者現斯瑞，　　寂然普放大光明，　時眾相視咸驚疑，　　未曾見是

【現代漢語翻譯】現代漢語譯本以及主宰者。了知自我與他者皆無所作為，這才是世間真正具有智慧的人。諸法各自互不相知，佛陀在無作為中示現有作為。譬如多種部件組合成車，它們各自不知自己的作用，只是因為能運載才被稱為車，佛說『我』的相狀也是如此。這些法既無法被教導招引，也無法被思念，無法令其解脫，也無法令其改變。如來如此了知之後，爲了眾生依世俗諦而說，顯示諸行有為的法門，但世俗的相狀也是不可得的。輾轉分別諸法的自性，令淺薄智慧的人得以消除疑惑，諸法無相也無名，畢竟無所住也無所作。愿我們于未來世，成就佛陀如彼牟尼尊（釋迦牟尼佛），以無邊功德莊嚴自身，常說如此殊勝的真諦之法。利益安樂世間具有智慧的人，以及那些持有邪見的眾生，常發起如此廣大的慈悲心，令他們脫離輪迴生死的苦海。世間受苦惱的眾生，皆因邪慧和內心的諂曲，如同猴子般輕浮躁動，沒有片刻安寧，唯有佛陀的大慈悲才能救度。依仗貪婪、嗔恨、愚癡和傲慢，隨著意識的波浪不斷漂流，輾轉沉淪在苦海之中，唯有佛陀的大慈悲才能救度。眾生愚癡沒有智慧的眼睛，不知自己的業力而墮入惡道，永遠失去人天善道的出路，唯有佛陀的大慈悲才能救度。

那時，世尊知道諸乾闥婆王（天神）心中所想，即從口中放出大光明，普照整個法會。於是，尊者馬勝比丘（佛陀弟子）看到這光明后，合掌向佛，以偈頌問道：『如來今日顯現如此祥瑞，寂靜無聲地普放大光明，在場大眾互相觀望，都感到驚疑，從未見過如此景象。』

【English Translation】 English version and the master. Knowing that self and others are without action, this is what the truly wise in the world are. All dharmas do not know each other, and the Buddha shows action in non-action. For example, various parts are assembled into a cart, and each does not know its own function, but it is called a cart because it can carry things. The Buddha said that the appearance of 'I' is also like this. These dharmas cannot be taught or attracted, nor can they be contemplated, they cannot be liberated, nor can they be changed. Having understood this, the Tathagata speaks according to worldly conventions for the sake of sentient beings, revealing the dharma of conditioned actions, but the worldly appearances are also unattainable. By analyzing the nature of dharmas, those with shallow wisdom can dispel their doubts, dharmas are without appearance and without name, ultimately without dwelling and without action. May we in future lives, achieve Buddhahood like that Muni (Shakyamuni Buddha), adorn ourselves with boundless merits, and always speak such supreme truth. Benefit and bring joy to the wise in the world, as well as those with wrong views, always generate such great compassion, and lead them out of the sea of samsara. The sentient beings suffering in the world are all due to wrong wisdom and deceitful hearts, like monkeys, they are frivolous and restless, without a moment of peace, only the great compassion of the Buddha can save them. Relying on greed, hatred, ignorance, and arrogance, they drift along with the waves of consciousness, sinking in the sea of suffering, only the great compassion of the Buddha can save them. Sentient beings are ignorant and without the eyes of wisdom, not knowing their own karma and falling into evil realms, forever losing the way out of human and heavenly realms, only the great compassion of the Buddha can save them.

At that time, the World Honored One, knowing what the Gandharva Kings (celestial beings) were thinking, emitted great light from his mouth, illuminating the entire assembly. Then, the Venerable Ashvajit Bhikshu (Buddha's disciple), seeing this light, put his palms together towards the Buddha and asked in verse: 'The Tathagata today manifests such auspicious signs, silently emitting great light, the assembly looks at each other, all feeling surprised and doubtful, having never seen such a sight.'

希有事。　何人蒙佛攝受故，　　生大歡喜離諸障？　今佛放此凈光明，　　令彼信解力堅固。　何人奉行於大法，　　如佛所說等無異？　今佛放此凈光明，　　于彼加持垂護念。　是諸大眾生渴仰，　　愿聞佛說光因緣，　合十指爪住佛前，　　瞻仰尊顏無暫舍。　如來為世間作眼，　　離諸垢染及憂怖，　大悲憐愍諸群生，　　使除疑網心清凈。」

爾時世尊為馬勝比丘說伽陀曰：

「善哉馬勝問斯事，　　我為饒益於世間，　咸令增長諸善根，　　今放光明與授記。」　尊者馬勝大比丘，　　聞佛許說光所以，　歡喜合掌無異緣，　　冀梵音聲次第說。「乾闥婆王興供養，　　為聞真凈大法故。　此法唯依實際中，　　本來自性無增減，　若人取相而分別，　　彼則如幻不可得，　此法無實亦非虛，　　由法性空佛無說。　彼作如是供養已，　　後身當作爍迦羅，　是為生死最後身，　　增進凈行心無懈。　從一佛剎至佛剎，　　承事河沙諸如來，　化度那由他有情，　　果滿得成離塵佛。　彼離塵佛出於世，　　住壽那由他劫數，　常說諸法自性空，　　復能顯示一切智。　如是彼彼佛名號，　　住世正法及像法，　說法化利諸眾生，　　悉同前

【現代漢語翻譯】現代漢語譯本這是稀有的事情。是何人蒙受佛陀的攝受，因而生起巨大的歡喜，遠離一切障礙？如今佛陀放出這清凈的光明，使他們的信解之力更加堅固。是何人奉行這偉大的佛法，如同佛陀所說的那樣毫無差異？如今佛陀放出這清凈的光明，對他們加以護持和垂念。這些大眾都渴望，希望聽聞佛陀宣說這光明的原因。他們合起十指，恭敬地站在佛陀面前，瞻仰佛陀的尊容，片刻也不捨離。如來是世間的眼睛，遠離一切垢染和憂慮恐懼，以大悲心憐憫一切眾生，使他們消除疑惑，內心清凈。

這時，世尊為馬勝比丘說了偈頌：

『善哉，馬勝，你問的這件事很好，我爲了利益世間，使他們都增長各種善根，現在放出光明並給予授記。』尊者馬勝大比丘，聽到佛陀允許宣說光明的原因，歡喜地合起手掌，沒有其他想法，希望聽到佛陀用清凈的聲音次第宣說。『乾闥婆王（天神名）供養佛陀，是爲了聽聞真實清凈的佛法。這佛法唯有在實際中才能體會，其本來自性沒有增減，如果有人執著于表象而加以分別，那就像幻象一樣不可得。這佛法既不是真實存在，也不是虛無，因為法性本空，佛陀無法用言語表達。他做了這樣的供養之後，來世將成為爍迦羅（天神名），這是他生死輪迴的最後一生，他會精進修行，內心不會懈怠。他會從一個佛剎到另一個佛剎，承事恒河沙數般的如來，教化無數的有情眾生，最終圓滿成就，成為離塵佛。這位離塵佛會出現在世間，住世無數劫，常常宣說諸法自性空，又能顯示一切智慧。像這樣，每一位佛的名號，住世的正法和像法時期，說法教化利益眾生，都和之前一樣。

【English Translation】 English version This is a rare event. Who is it that, being embraced by the Buddha, experiences great joy and is free from all obstacles? Now the Buddha emits this pure light, making their power of faith and understanding firm. Who is it that practices the great Dharma, just as the Buddha has taught, without any difference? Now the Buddha emits this pure light, bestowing blessings and mindful protection upon them. These great assemblies are all yearning, wishing to hear the Buddha explain the cause of this light. They join their palms together, standing respectfully before the Buddha, gazing upon his noble countenance without a moment's departure. The Tathagata is the eye of the world, free from all defilements, worries, and fears, with great compassion, he pities all living beings, enabling them to dispel doubts and purify their minds.

At that time, the World Honored One spoke these verses to the Bhikshu Asvajit:

'Well done, Asvajit, you have asked this question well. For the benefit of the world, to enable them to increase all roots of goodness, I now emit light and bestow predictions.' The venerable Bhikshu Asvajit, hearing that the Buddha permitted the explanation of the cause of the light, joyfully joined his palms, without any other thought, hoping to hear the Buddha explain in order with a pure voice. 'The Gandharva King (a celestial being) made offerings to the Buddha, in order to hear the true and pure Dharma. This Dharma can only be realized in actuality, its inherent nature has neither increase nor decrease, if one clings to appearances and makes distinctions, it is like an illusion, unattainable. This Dharma is neither truly existent nor non-existent, because the nature of Dharma is emptiness, and the Buddha cannot express it in words. After making such offerings, in his next life he will become Sakra (a celestial being), this will be his last life in the cycle of birth and death, he will diligently practice, and his mind will not be lax. He will go from one Buddha-land to another, serving countless Tathagatas like the sands of the Ganges, transforming countless sentient beings, and finally achieve perfect enlightenment, becoming a Buddha free from dust. This Buddha free from dust will appear in the world, living for countless eons, constantly proclaiming the emptiness of the inherent nature of all dharmas, and will also reveal all wisdom. Like this, the names of each Buddha, the periods of the true Dharma and the semblance Dharma in which they live, teaching and transforming sentient beings, are all the same as before.

佛等無異。　馬勝汝問光因緣，　　故我略說彼功德，　如是展轉成佛時，　　降伏天魔無億數。」　乾闥婆王授記已，　　時眾除疑心悅豫，　咸各歸依牟尼尊，　　合掌住立於一面。

父子合集經藥叉王授記品第十一

爾時會中有八十俱胝大藥叉王，見彼阿修羅王乃至乾闥婆王等於如來所廣作供養，復聞世尊與彼授記，歡喜踴躍，得未曾有，恭敬尊重，生難遭想，稱讚如來智慧深遠，于所說法，心得入解，深生愛樂，發清凈信，以神通力化作廣大殊妙供養，與前阿修羅王所作供養，等無有異。

時藥叉王作供養已，繞佛三匝，住立一面，合掌向佛，以偈贊曰：

「人中無比釋師子，　　具大神通及智慧，　如海深廣不可涯，　　是故我今頭面禮。　蘇彌盧山可稱量，　　劫燒洞然可知際，　唯佛智力妙難思，　　一切無能窮極者。　過現未來諸世間，　　所有諸趣有情類，　彼等造作善惡業，　　佛能遍知無與等。　或有樂住阿蘭若，　　修寂靜行除憒鬧，　隨其修習性不同，　　佛能遍知無與等。　或具貪恚癡過患，　　憍慢嫉妒諸惡行，　或有等分或隨增，　　佛能遍知無與等。　或有迷失於正道，　　沉淪苦報無罷期，　或具信解隨法行，　　佛能遍

【現代漢語翻譯】現代漢語譯本佛陀與其他人沒有差別。馬勝（佛陀弟子）你問我關於光的原因，所以我簡略地說一下它的功德，像這樣輾轉修行成佛的時候，降伏的天魔數不勝數。乾闥婆王（天神的一種）被授記后，當時在場的大眾消除了疑惑，內心喜悅，都各自歸依牟尼尊（釋迦牟尼佛），合掌站立在一旁。

《父子合集經》藥叉王授記品第十一

當時法會中有八十俱胝（數量單位，一俱胝為一千萬）大藥叉王（守護神），看到那些阿修羅王（一種神祇）乃至乾闥婆王等在如來（佛陀）那裡廣作供養，又聽到世尊給他們授記，歡喜踴躍，感到前所未有，恭敬尊重，生起難遭之想，稱讚如來智慧深遠，對於所說的法，內心得以理解，深深地喜愛，發出清凈的信心，用神通力化作廣大殊妙的供養，與之前阿修羅王所作的供養，完全沒有差別。

當時藥叉王做完供養后，繞佛三圈，站立在一旁，合掌向佛，用偈頌讚嘆說：

『人中無比的釋師子（釋迦牟尼佛的尊稱），具有大神通和智慧，如大海般深廣不可測度，所以我現在頂禮膜拜。蘇彌盧山（佛教中的須彌山）可以稱量，劫火燃燒可以知道盡頭，只有佛陀的智慧力量微妙難思，一切眾生都無法窮盡。過去、現在、未來所有世間，所有諸趣（六道輪迴）的有情眾生，他們所造作的善業和惡業，佛陀都能普遍知曉，沒有誰能與之相比。或者有人喜歡住在阿蘭若（寂靜處），修習寂靜的修行，去除喧鬧，隨著他們修習的習性不同，佛陀都能普遍知曉，沒有誰能與之相比。或者有人具有貪、嗔、癡的過患，驕慢、嫉妒等各種惡行，或者這些煩惱等分，或者隨著增長，佛陀都能普遍知曉，沒有誰能與之相比。或者有人迷失了正道，沉淪在苦報中沒有盡頭，或者有人具有信心和理解，隨順佛法修行，佛陀都能普遍知曉，

【English Translation】 English version The Buddha is no different from others. Ma Sheng (a disciple of the Buddha), you asked me about the cause of light, so I will briefly speak of its merits, In this way, when one cultivates and becomes a Buddha, the number of heavenly demons subdued is countless. After the Gandharva King (a type of celestial being) was given the prediction, the assembly at that time eliminated their doubts and were joyful in their hearts, They all took refuge in Muni (Shakyamuni Buddha), joined their palms, and stood to one side.

The Eleventh Chapter, 'The Prediction of the Yaksha Kings' from the 'Sutra of the Assembly of Father and Son'

At that time, in the assembly, there were eighty kotis (a unit of number, one koti is ten million) of great Yaksha Kings (guardian deities), seeing those Asura Kings (a type of deity) and even the Gandharva Kings making extensive offerings to the Tathagata (Buddha), and hearing the World Honored One giving them predictions, they were joyful and elated, feeling unprecedented, respectful and reverent, and having a thought of rare encounter, they praised the profound wisdom of the Tathagata, and with regard to the Dharma that was spoken, their hearts were able to understand, they deeply loved it, and generated pure faith, using their supernatural powers to transform into vast and wonderful offerings, which were no different from the offerings made by the Asura Kings before.

At that time, after the Yaksha Kings had made their offerings, they circumambulated the Buddha three times, stood to one side, joined their palms towards the Buddha, and praised him with verses, saying:

'The incomparable Lion of the Shakya clan (an honorific title for Shakyamuni Buddha) among humans, possessing great supernatural powers and wisdom, As deep and vast as the ocean, immeasurable, therefore I now bow my head in reverence. Mount Sumeru (the mythical mountain in Buddhism) can be measured, the burning of a kalpa (an eon) can be known to have an end, Only the Buddha's wisdom power is subtle and inconceivable, no being can fathom it. In all the worlds of the past, present, and future, all sentient beings in all realms (the six realms of reincarnation), The good and evil deeds they commit, the Buddha can know them all, and no one can compare. Or some like to dwell in the aranya (a quiet place), cultivating quiet practice, removing the noise, According to their different habits of cultivation, the Buddha can know them all, and no one can compare. Or some have the faults of greed, hatred, and delusion, arrogance, jealousy, and other evil deeds, Or these afflictions are equal, or they increase, the Buddha can know them all, and no one can compare. Or some are lost on the right path, sinking into suffering without end, Or some have faith and understanding, and follow the Dharma in practice, the Buddha can know them all,

知無與等。　有情樂作諸惡行，　　彼業隨逐不捨離，　以至惶怖命終時，　　唯有如來能救度。　或持凈戒往天宮，　　或造黑業受眾苦，　受報好醜理無差，　　唯有如來悉知見。　或有智慧求解脫，　　于佛法中而出家，　樂修聖道利有情，　　得證無為寂滅樂。　復有愚夫雖出家，　　依止如來法中住，　于甚深法不能解，　　由無智故返生謗。　彼于佛教生毀訾，　　造作無量苦因緣，　命終墮大地獄中，　　劫盡更生余苦趣。　若人諦信增上心，　　樂聞正法能守護，　善達諸法本性空，　　離一切相無所著。　了知世間非堅固，　　是身如幻如谷響，　常以悲願利群生，　　于佛菩提無退轉。　我今稱讚佛功德，　　一切世間無過上，　回此少善及有情，　　未來同得成佛道。」

爾時世尊知諸藥叉王等心之所念，即于口中，放大光明，普照佛土。時馬勝比丘見斯光已，合掌向佛，以偈問曰：

「大哉最勝兩足尊，　　忽放凈光難思議，　此光希有非無因，　　照耀世間逾滿月。　今此眾會皆合掌，　　同聲稱揚佛功德，　唯愿如來震梵音，　　為說此光之所以。　何人于佛生凈信？　　何人悟入真凈法？　何人堅固菩提心？　　唯冀如來分別說

【現代漢語翻譯】現代漢語譯本沒有誰的智慧能與佛陀相比。眾生喜歡造作各種惡行，這些惡業會緊隨他們不離不棄，直到他們恐懼地死去，只有如來（Tathagata，佛的稱號）才能救度他們。有人持守清凈的戒律而往生天宮，有人造作黑業而遭受各種痛苦，善惡報應的道理沒有絲毫差錯，只有如來完全知曉並看見。有人具有智慧，尋求從輪迴中解脫，在佛法中出家，樂於修習聖道以利益眾生，最終證得無為寂滅的快樂。也有愚癡的人，雖然出家，依止如來的教法而住，卻不能理解甚深的佛法，因為沒有智慧反而生起誹謗。他們對佛教產生譭謗，造作無量的痛苦因緣，死後墮入大地獄中，劫數盡了還要在其他的痛苦境地中受生。如果有人真正相信並增長信心，樂於聽聞正法並能守護，善於通達諸法本性是空，遠離一切執著。了知世間並非堅固，身體如同幻象和空谷迴音，常常以慈悲的願力利益眾生，對於佛的菩提之道永不退轉。我現在稱讚佛的功德，在一切世間沒有比這更殊勝的了，愿將這少許的善根迴向給一切眾生，未來一同成就佛道。

那時，世尊（Bhagavan，佛的稱號）知道諸藥叉王（Yaksa，一種守護神）等心中所想，就從口中放出大光明，普照佛土。當時，馬勝比丘（Asvajit，佛陀的弟子）見到這光明后，合掌向佛，用偈頌問道：

『偉大啊，最殊勝的兩位足尊（指佛陀），忽然放出如此清凈光明，真是難以思議，這光明如此稀有，必定不是沒有原因的，它照耀世間，勝過滿月。現在這裡的眾會都合掌，同聲稱揚佛的功德，只願如來發出梵音，為我們解說這光明的原因。什麼人對佛產生清凈的信心？什麼人領悟並進入真正的清凈法？什麼人堅固菩提之心？只希望如來能分別解說。』

【English Translation】 English version There is no one whose wisdom is equal to the Buddha. Sentient beings delight in committing various evil deeds. These karmic actions follow them relentlessly until their fearful death. Only the Tathagata (the title of the Buddha) can deliver them. Some uphold pure precepts and are reborn in heavenly realms, while others commit dark deeds and suffer various torments. The principle of karmic retribution, whether good or bad, is without error. Only the Tathagata fully knows and sees this. Some, possessing wisdom, seek liberation from the cycle of rebirth, renounce the world within the Buddha's teachings, and joyfully cultivate the noble path to benefit sentient beings, ultimately attaining the unconditioned bliss of Nirvana. There are also foolish individuals who, though having renounced the world and dwelling in accordance with the Tathagata's teachings, cannot comprehend the profound Dharma. Due to their lack of wisdom, they instead generate slander. They create defamation of the Buddha's teachings, thus creating immeasurable causes for suffering. After death, they fall into the great hells, and when their kalpas (eons) are exhausted, they are reborn in other realms of suffering. If a person truly believes and increases their faith, delights in hearing the true Dharma and can protect it, is skilled in understanding that the nature of all phenomena is emptiness, and is free from all attachments. Knowing that the world is not permanent, that the body is like an illusion and an echo, they constantly benefit sentient beings with compassionate vows, and never regress from the path to Buddhahood. I now praise the merits of the Buddha, which are unsurpassed in all the world. May this small amount of merit be dedicated to all sentient beings, so that in the future, we may all attain Buddhahood together.

At that time, the Bhagavan (the title of the Buddha), knowing the thoughts of the Yaksa (a type of guardian deity) kings and others, emitted a great light from his mouth, illuminating the Buddha-lands. Then, the Bhikkhu (monk) Asvajit (one of the Buddha's disciples), seeing this light, joined his palms and asked the Buddha in verse:

'Great indeed, O most excellent of bipeds (referring to the Buddha), you suddenly emit such pure light, it is truly inconceivable. This light is so rare, it must not be without cause. It illuminates the world, surpassing the full moon. Now, this assembly here joins their palms, praising the merits of the Buddha in unison. We only wish that the Tathagata would utter the Brahma-voice, and explain the reason for this light. Who is it that generates pure faith in the Buddha? Who is it that comprehends and enters the true pure Dharma? Who is it that has a firm Bodhi-mind? We only hope that the Tathagata will explain this separately.'

。　大慈悲主出於世，　　能決群生眾疑網，　諸天龍及人非人，　　聞已心生大忻慶。」

爾時世尊為馬勝比丘說伽陀曰：

「善哉馬勝大比丘，　　汝能咨問如是義，　因光啟請利天人，　　皆令安住真實見。　彼藥叉王陳供養，　　增長見聞勝善根，　故我放此凈光明，　　今當與授成佛記。　如是彼諸藥叉眾，　　悉了諸法從緣生，　由願力故受此身，　　心常安住菩提道。　能以智慧善觀察，　　知蘊處界皆虛假，　超出輪迴苦惱因，　　猶若蓮華不著水。　自他和合染因緣，　　一切覺了皆如幻，　觀色自性空亦然，　　得證寂滅無為理。　若能覺了諸法空，　　亦達無相及無愿，　於此三種解脫門，　　平等遍觀無障礙。　能觀智慧性本空，　　所觀境界何所有，　了知心境二都無，　　是為具足菩提行。　諸天及人聞是法，　　心生歡喜未曾有，　各各信解隨法行，　　漸能修習一切智。　如是密跡藥叉眾，　　能以凈心興供養，　后當轉此惡趣身，　　往生諸天受妙樂。　彼等當於未來世，　　奉覲無量俱胝佛，　號曰寂靜慧如來，　　住世壽命極長久。　教化無數聲聞眾，　　猶如星宿現虛空，　具諸智者生其中，　　國土嚴凈無有苦

【現代漢語翻譯】現代漢語譯本大慈悲的佛陀降生於世，能夠解除眾生心中的疑惑和迷惘，諸天、龍、人以及非人等眾生，聽聞佛法后都心生歡喜和慶幸。這時，世尊為馬勝比丘（Ashvajit，佛陀的早期弟子之一）說了以下偈頌：『善哉，馬勝大比丘，你能夠提出這樣的問題，因你的光芒啓發，利益了天人和眾生，使他們都安住在真實的見解中。那位藥叉王（Yaksa，一種守護神）陳設供養，增長了見聞佛法的殊勝善根，所以我才放出這清凈的光明，現在將為他授記成佛。像這樣的藥叉眾，都瞭解一切諸法都是因緣和合而生，由於過去的願力而受此身，他們的心常常安住在菩提道上。他們能夠以智慧善於觀察，知道五蘊（skandha，構成人身的五種要素：色、受、想、行、識）、十二處（ayatana，六根和六塵）和十八界（dhatu，六根、六塵和六識）都是虛假的。他們能夠超出輪迴的苦惱之因，就像蓮花一樣不沾染水。自身和他人的和合以及染污的因緣，一切覺悟后都如幻象一般，觀察色法的自性也是空性的，從而證得寂滅無為的真理。如果能夠覺悟一切諸法皆空，也通達無相和無愿，對於這三種解脫之門，能夠平等普遍地觀察而沒有障礙。能夠觀察智慧的本性也是空性的，所觀察的境界又有什麼實在的呢？了知心和境界兩者都是虛無的，這就是具足菩提的修行。諸天和人們聽聞此法，心中生起從未有過的歡喜，各自信受理解並依此修行，逐漸能夠修習一切智慧。像這樣的密跡藥叉眾，能夠以清凈的心來興辦供養，將來會轉離惡道的身體，往生到諸天享受美妙的快樂。他們將來會在未來世，奉見無量無數的佛陀，佛號名為寂靜慧如來（Shantimati Tathagata），住世的壽命極其長久。教化無數的聲聞弟子，就像星宿出現在虛空中一樣，具足智慧的人都出生在其中，國土莊嚴清凈沒有痛苦。』

【English Translation】 English version The Great Compassionate Lord appeared in the world, able to resolve the doubts and confusions of all beings. Gods, dragons, humans, and non-humans, upon hearing the Dharma, all felt great joy and rejoicing. At that time, the World Honored One spoke the following verses to the Bhikshu Ashvajit (one of the early disciples of the Buddha): 'Excellent, great Bhikshu Ashvajit, you are able to ask such a question. Because of your light, you have benefited gods and humans, enabling them to abide in true understanding. That Yaksha King (a type of guardian deity) made offerings, increasing the superior roots of goodness from hearing and seeing the Dharma. Therefore, I released this pure light, and now I shall bestow upon him the prediction of Buddhahood. Such Yaksha beings understand that all dharmas arise from conditions. Due to their past vows, they have received this body, and their minds constantly abide on the path to Bodhi. They are able to observe with wisdom, knowing that the five skandhas (the five aggregates of form, feeling, perception, mental formations, and consciousness), the twelve ayatanas (the six sense bases and six sense objects), and the eighteen dhatus (the six sense organs, six sense objects, and six consciousnesses) are all illusory. They are able to transcend the causes of suffering in samsara, just like a lotus flower that is not stained by water. The combination of self and others, and the defiling causes, are all like illusions upon awakening. Observing the nature of form as empty, they attain the truth of quiescent non-action. If one can awaken to the emptiness of all dharmas, and also understand the absence of characteristics and the absence of wishes, one can observe these three doors of liberation equally and without obstruction. Being able to observe that the nature of wisdom is also empty, what is there in the observed realm? Knowing that both mind and realm are non-existent, this is the complete practice of Bodhi. Gods and humans, upon hearing this Dharma, felt unprecedented joy in their hearts. Each believed, understood, and practiced accordingly, gradually able to cultivate all wisdom. Such Yaksha beings of the secret trace, being able to make offerings with pure minds, will in the future transform from their evil destinies and be reborn in the heavens to enjoy wonderful bliss. In the future, they will pay homage to countless Buddhas, whose name will be Shantimati Tathagata (the Thus Come One of Peaceful Wisdom), and whose lifespan will be extremely long. They will teach countless Shravaka disciples, like stars appearing in the empty sky. Those with wisdom will be born among them, and their land will be adorned, pure, and free from suffering.'

。　一切世間人非人，　　聽佛所說無疲厭，　皆發勇猛清凈心，　　解脫煩惱諸結縛。」

父子合集經卷第六大正藏第 11 冊 No. 0320 父子合集經

父子合集經卷第七

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯

緊那羅王授記品第十二

爾時會中，有八俱胝緊那羅王，其上首者名曰大樹，見諸阿修羅王乃至諸藥叉眾，咸于佛所廣作供養，復聞如來與授記別，心生驚疑，嘆未曾有，謂：「若佛說一切世間諸蘊、界、處，但有假名，無有少分令眾生見，若佛菩薩亦不可見。云何世尊于大眾中與諸天龍次第授記，復令化度無量有情，從一佛剎至一佛剎，奉覲如來經河沙劫，廣修諸行得成佛道，具諸相好，國土莊嚴，壽命劫數正像法等，乃至緣畢，入般涅盤？既言諸法皆悉空寂，何能建立授記之事？」

時大樹緊那羅王生此疑心未能決了，合掌向佛，以偈問曰：

「我聞如來作是說，　　于佛妙慧心有疑。　既言空已復授記，　　此義甚深不能了。　又云法界本空寂，　　而說如月現於水。　既言空寂復現形，　　此義甚深不能了。　云何諸法本無生，　　復說樂求菩提者？　既言無生何有求，　　此義甚深不能了。

【現代漢語翻譯】現代漢語譯本一切世間的人和非人，聽聞佛陀所說，沒有疲倦和厭煩，都發起勇猛清凈的心，解脫煩惱和各種束縛。

《父子合集經》卷第六大正藏第11冊 No. 0320 《父子合集經》

《父子合集經》卷第七

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉詔譯

緊那羅王（Kinnara，一種天神）授記品第十二

那時，會中有八俱胝（俱胝，古印度數量單位，相當於千萬）緊那羅王，他們的首領名叫大樹，看到各位阿修羅王（Asura，一種好戰的神）乃至各位藥叉（Yaksa，一種守護神），都在佛陀那裡廣作供養，又聽聞如來給予授記，心中產生驚疑，感嘆前所未有，心想：『如果佛陀說一切世間的諸蘊（skandha，構成個體存在的五種要素）、界（dhatu，構成宇宙的要素）、處（ayatana，感官與對像），都只是假名，沒有絲毫能讓眾生看見，佛陀菩薩也無法看見。那麼，世尊為什麼在大眾中給各位天龍（Naga，一種神獸）依次授記，又讓化度無量的有情眾生，從一個佛剎（Buddha-ksetra，佛陀的國土）到另一個佛剎，奉見如來經歷恒河沙數劫，廣修各種修行最終成就佛道，具足各種相好，國土莊嚴，壽命劫數正法像法等等，乃至因緣結束，進入般涅盤（Parinirvana，佛陀的最終寂滅）？既然說諸法都是空寂的，又怎麼能建立授記這件事呢？』

當時，大樹緊那羅王產生這樣的疑惑，不能決斷，合掌向佛，用偈頌問道：

『我聽聞如來這樣說，對於佛陀的微妙智慧心有疑惑。既然說空了又授記，這個道理非常深奧，我不能理解。又說諸法界本來空寂，卻又說像月亮顯現在水中。既然說空寂又顯現形相，這個道理非常深奧，我不能理解。為什麼說諸法本來無生，又說有人樂於追求菩提（Bodhi，覺悟）？既然說無生，又怎麼會有追求呢？這個道理非常深奧，我不能理解。』

【English Translation】 English version All beings, human and non-human, in the world, listening to what the Buddha says, without weariness or aversion, All generate courageous and pure minds, liberating themselves from afflictions and all bonds.

The Sutra of the Collection of Father and Son, Volume Six Taisho Tripitaka Volume 11, No. 0320, The Sutra of the Collection of Father and Son

The Sutra of the Collection of Father and Son, Volume Seven

Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Qing, Xuan Fan Da Shi, bestowed with purple robe, Shramana Ri Cheng and others, by Imperial Decree

Chapter Twelve: The Prophecy of the Kinnara King

At that time, in the assembly, there were eight kotis (koti, an ancient Indian unit of number, equivalent to ten million) of Kinnara Kings, and their leader was named Great Tree. Seeing all the Asura Kings (Asura, a kind of warlike deity) and even all the Yakshas (Yaksa, a kind of guardian deity), all making extensive offerings to the Buddha, and also hearing the Tathagata giving prophecies, they were filled with surprise and doubt, marveling at what had never been seen before. They thought: 'If the Buddha says that all the skandhas (skandha, the five aggregates that constitute individual existence), dhatus (dhatu, the elements that constitute the universe), and ayatanas (ayatana, the sense organs and their objects) in the world are merely provisional names, without any part that can be seen by sentient beings, and even the Buddhas and Bodhisattvas cannot see them. Then, why does the World Honored One, in the assembly, give prophecies to the Nagas (Naga, a kind of divine beast) and other beings in order, and also cause countless sentient beings to be transformed and liberated, going from one Buddha-ksetra (Buddha-ksetra, the land of a Buddha) to another, serving the Tathagata for kalpas as numerous as the sands of the Ganges, extensively cultivating various practices, finally achieving Buddhahood, possessing all the excellent marks, with a magnificent land, a lifespan of kalpas, the Dharma in its true and semblance forms, and so on, until the end of their karmic conditions, entering Parinirvana (Parinirvana, the final extinction of a Buddha)? Since it is said that all dharmas are empty and still, how can the act of giving prophecies be established?'

At that time, the Kinnara King Great Tree had this doubt and could not resolve it. He joined his palms and asked the Buddha in verse:

'I have heard the Tathagata say this, and I have doubts about the Buddha's subtle wisdom. Since it is said to be empty, yet prophecies are given, this meaning is very profound, and I cannot understand it. It is also said that the realm of dharmas is originally empty and still, yet it is said to be like the moon appearing in water. Since it is said to be empty and still, yet forms appear, this meaning is very profound, and I cannot understand it. Why is it said that all dharmas are originally unborn, yet it is also said that there are those who joyfully seek Bodhi (Bodhi, enlightenment)? Since it is said to be unborn, how can there be seeking? This meaning is very profound, and I cannot understand it.'

云何諸法本無盡，　　復說如來有滅度？　我今請問牟尼尊，　　此義甚深不能了。　云何諸法皆如幻，　　復說此歿得生天？　既言如幻何有生，　　此義甚深不能了。　云何諸法無所依，　　復說依止善知識？　既言無依何假人，　　此義甚深不能了。　云何世間無作者，　　復說有能斷諸惑？　既言無作斷無由，　　此義甚深不能了。　云何諸法自性空，　　復說觀空得解脫？　既言空已復何觀，　　此義甚深不能了。　云何諸法剎那滅，　　復說諸法常不滅？　既言遷變或凝常，　　此義甚深不能了。　云何福業非積聚，　　而說修習成菩提？　既言無集豈能成，　　此義甚深不能了。　云何諸法無所說，　　復說譭謗墮惡道？　既言無說謗何生，　　此義甚深不能了。　無能勝者所宣說，　　種種差別難曉了，　佛眼清凈照世間，　　普施群生甘露味。　余無有能為我等，　　抉擇如上所疑事，　唯有如來能斷除，　　故我頂禮一切智。」

爾時世尊，為彼大樹緊那羅王釋諸疑故，以偈答曰：

「緊那羅王汝所問，　　既空依何而授記？　由彼達法性本空，　　故得如來與授記。　以何因緣作是說？　　諸法若有實性者，　則應不減亦不增，　

【現代漢語翻譯】現代漢語譯本為什麼說一切法（dharma）的本性是無盡的，卻又說如來（Tathagata）有滅度（Nirvana）？我今天請問牟尼尊（Muni，釋迦牟尼佛的尊稱），這個道理非常深奧，我無法理解。為什麼說一切法都如幻象，卻又說此身死後可以昇天？既然說是如幻象，又怎麼會有生呢？這個道理非常深奧，我無法理解。為什麼說一切法無所依，卻又說要依止善知識（kalyanamitra）？既然說無所依，又何必需要依靠他人呢？這個道理非常深奧，我無法理解。為什麼說世間沒有作者，卻又說有能斷除各種迷惑的人？既然說沒有作者，又怎麼能斷除迷惑呢？這個道理非常深奧，我無法理解。為什麼說一切法的自性是空（sunyata），卻又說觀空可以得到解脫？既然說空了，又有什麼可以觀呢？這個道理非常深奧，我無法理解。為什麼說一切法剎那生滅，卻又說一切法常住不滅？既然說是遷變或凝固常住，這個道理非常深奧，我無法理解。為什麼說福業不是積聚，卻又說修習可以成就菩提（bodhi）？既然說沒有積聚，又怎麼能成就呢？這個道理非常深奧，我無法理解。為什麼說一切法不可說，卻又說誹謗會墮入惡道？既然說不可說，又怎麼會有誹謗呢？這個道理非常深奧，我無法理解。無能勝者（佛陀）所宣說的，種種差別難以理解。佛眼清凈，照耀世間，普遍施予眾生甘露的滋味。沒有其他人能夠為我們決斷以上所疑惑的事情。只有如來能夠斷除這些疑惑，所以我頂禮一切智者（佛陀）。

那時，世尊爲了給大樹緊那羅王（Kinnara，一種天神）解釋這些疑惑，用偈頌回答說：

『緊那羅王，你所問的，既然是空，又依據什麼來授記（vyakarana）？' 『因為他們通達法的本性是空，所以得到如來的授記。』『以什麼因緣這樣說呢？如果諸法有真實的自性，』『那麼就應該不減少也不增加，』

【English Translation】 English version Why is it said that the nature of all dharmas (phenomena) is inexhaustible, yet it is also said that the Tathagata (Buddha) has Nirvana (passing away)? I now ask Muni (an epithet for Shakyamuni Buddha), this meaning is very profound and I cannot understand it. Why is it said that all dharmas are like illusions, yet it is also said that after death one can be reborn in heaven? Since it is said to be like an illusion, how can there be birth? This meaning is very profound and I cannot understand it. Why is it said that all dharmas are without reliance, yet it is also said to rely on a kalyanamitra (spiritual friend)? Since it is said to be without reliance, why is it necessary to rely on others? This meaning is very profound and I cannot understand it. Why is it said that there is no creator in the world, yet it is also said that there are those who can cut off all delusions? Since it is said there is no creator, how can delusions be cut off? This meaning is very profound and I cannot understand it. Why is it said that the self-nature of all dharmas is emptiness (sunyata), yet it is also said that by contemplating emptiness one can attain liberation? Since it is said to be empty, what is there to contemplate? This meaning is very profound and I cannot understand it. Why is it said that all dharmas are momentary and perishing, yet it is also said that all dharmas are permanent and imperishable? Since it is said to be either changing or permanent, this meaning is very profound and I cannot understand it. Why is it said that meritorious deeds are not accumulations, yet it is also said that cultivation can achieve bodhi (enlightenment)? Since it is said there is no accumulation, how can it be achieved? This meaning is very profound and I cannot understand it. Why is it said that all dharmas are unspeakable, yet it is also said that slander leads to falling into evil paths? Since it is said to be unspeakable, how can there be slander? This meaning is very profound and I cannot understand it. What the Unsurpassed One (Buddha) has proclaimed, the various distinctions are difficult to understand. The Buddha's eye is pure, illuminating the world, universally bestowing upon beings the taste of nectar. There is no one else who can resolve these doubts for us. Only the Tathagata can dispel these doubts, therefore I bow to the All-Knowing One (Buddha).

Then, the World Honored One, in order to resolve the doubts of the Kinnara King of the Great Tree, replied with verses:

'Kinnara King, what you have asked, since it is empty, upon what is the prediction (vyakarana) based?' 'Because they understand that the nature of dharmas is empty, therefore they receive the prediction from the Tathagata.' 'For what reason is it said like this? If dharmas had a real self-nature,' 'Then they should neither decrease nor increase,'

於一切時無改轉。　譬如圓鑒掛空中，　　假明緣故現色像，　緊那羅王汝當知，　　自性清凈本如是，　法性無垢常湛然，　　亦無動亂及變異。　汝觀供養福業因，　　於何法中有其相？　應知法界本寂靜，　　智者觀法不可得。　諸有取相凡夫人，　　於此疑惑不能了。　汝問諸法本無生，　　復說發心求佛道？　緊那羅王汝當知，　　十力妙智難思議。　凡愚沒溺三界中，　　于諸欲境生耽著，　由是常生顛倒心，　　故受生死諸苦惱。　從昔未聞于正法，　　設得聞已而不解，　使令安住實智中，　　漸能求趣菩提果。　汝問諸法本無滅，　　何故如來有滅度？　為破常見諸眾生，　　無有少法為常者。　汝問諸法猶如幻，　　見生天者故懷疑？　為化凡愚諸眾生，　　恃己所有生憍慢。　汝問諸法無所依，　　而見依止善知識？　若非依止說法師，　　畢竟世間無出離。　汝問諸法無主宰，　　而見世間有作者？　當觀車由眾分成，　　有于運載作用事。　為化著我諸眾生，　　及彼執著我所者，　我為彼說無堪任，　　是故但唯假名想。　汝問諸法自性空，　　復說觀空得解脫？　由彼分別執著心，　　故於空義不能了。　汝問諸行剎那滅，　

【現代漢語翻譯】現代漢語譯本在任何時候都不會改變或轉移。就像一面圓鏡懸掛在空中，藉助光明和因緣，顯現出各種顏色和形象。緊那羅王（Kinnara-raja，天神名）你應該知道，自性清凈的本性本來就是如此。法性（Dharmata，宇宙的真理）沒有污垢，永遠清澈，也沒有動搖、混亂和變化。你觀察供養所帶來的福業因，它在什麼法中具有相狀呢？應該知道法界（Dharmadhatu，一切法的總稱）的本性是寂靜的，有智慧的人觀察法是不可得的。那些執著于相狀的凡夫俗子，對此感到疑惑而不能理解。你問諸法（Dharma，一切事物）的本性是無生的，又說要發心追求佛道？緊那羅王你應該知道，佛的十力（Dasabala，佛的十種力量）和微妙智慧是難以思議的。凡夫愚昧沉溺在三界（Trailokya，欲界、色界、無色界）之中，對各種慾望境界產生貪戀執著。因此常常產生顛倒的心，所以遭受生死輪迴的各種痛苦煩惱。從前沒有聽聞過正法（Saddharma，正確的佛法），即使聽聞了也不能理解。爲了讓他們安住在真實的智慧中，逐漸能夠追求菩提（Bodhi，覺悟）的果實。你問諸法的本性是無滅的，為什麼如來（Tathagata，佛的稱號）會有滅度（Parinirvana，佛的涅槃）？這是爲了破除那些認為一切事物都是常住不變的眾生的常見，實際上沒有絲毫法是常住的。你問諸法猶如幻象，看到有眾生昇天而感到懷疑？這是爲了教化那些愚癡的眾生，讓他們不要因為自己所擁有的而產生驕慢。你問諸法沒有所依，卻看到要依止善知識（Kalyanamitra，引導修行的人）？如果不是依止說法師，那麼世間眾生最終無法解脫。你問諸法沒有主宰，卻看到世間有作者？應當觀察車是由眾多部分組成的，具有運載的作用。爲了教化那些執著于『我』的眾生，以及那些執著于『我所』的眾生，我為他們說沒有堪任的實體，所以這只是假名的概念。你問諸法的自性是空，又說觀察空性可以得到解脫？由於他們分別執著的心，所以不能理解空性的意義。你問諸行（Samskara，一切有為法）是剎那生滅的，

【English Translation】 English version It does not change or shift at any time. Like a round mirror hanging in the sky, it reflects colors and images due to light and conditions. Kinnara-raja (King of Kinnaras, a celestial being), you should know that the pure nature of self is originally like this. The nature of Dharma (Dharmata, the truth of the universe) is without defilement, always clear, and without agitation, confusion, or change. You observe the cause of meritorious deeds from offerings, in what Dharma does it have a form? It should be known that the nature of the Dharmadhatu (the totality of all dharmas) is inherently tranquil, and the wise observe that dharmas are unattainable. Those ordinary people who cling to forms are confused by this and cannot understand. You ask why the nature of all dharmas (Dharma, all things) is unborn, and yet you speak of aspiring to the path of Buddhahood? Kinnara-raja, you should know that the ten powers (Dasabala, ten powers of a Buddha) and subtle wisdom of the Buddha are inconceivable. Ordinary people are immersed in the three realms (Trailokya, the desire realm, the form realm, and the formless realm), and they become attached to various objects of desire. Therefore, they constantly generate inverted minds, and thus suffer the various pains and afflictions of birth and death. They have not heard the true Dharma (Saddharma, the correct Buddhist teachings) before, and even if they hear it, they cannot understand it. To enable them to abide in true wisdom, they can gradually seek the fruit of Bodhi (enlightenment). You ask why the nature of all dharmas is without extinction, why does the Tathagata (title of a Buddha) have Parinirvana (the Buddha's Nirvana)? This is to break the common view of those beings who think that all things are permanent, but in reality, there is no Dharma that is permanent. You ask why all dharmas are like illusions, and you doubt because you see beings being born in heaven? This is to teach those ignorant beings, so that they do not become arrogant because of what they possess. You ask why all dharmas have no support, yet you see the need to rely on a Kalyanamitra (spiritual guide)? If one does not rely on a Dharma teacher, then beings in the world will ultimately have no liberation. You ask why all dharmas have no master, yet you see that there are creators in the world? One should observe that a cart is composed of many parts and has the function of carrying. To teach those beings who are attached to 'self', and those who are attached to 'what is mine', I tell them that there is no capable entity, so it is just a conceptual designation. You ask why the nature of all dharmas is empty, and yet you say that observing emptiness leads to liberation? Because of their discriminating and clinging minds, they cannot understand the meaning of emptiness. You ask why all conditioned things (Samskara, all conditioned phenomena) are momentary,

復云諸法性不滅？　為破著欲諸眾生，　　于非凈處生凈想。　譬如遠矚于陽焰，　　渴者趣之而求水，　皆從妄想分別生，　　當知水體不可得。　陽焰之處本無水，　　自性凈中本無染，　由彼愚夫顛倒心，　　則為彼愛所纏縛。　汝問諸法無所說，　　亦云謗者墮惡道？　愚夫聞已懷驚疑，　　智者聞之除障礙。　世間諸法本空寂，　　無智妄計執為我，　彼等若聞諸法空，　　則生斷滅怖畏想。　若人譭謗于空法，　　皆由執著我人相，　猶如繫縛于虛空，　　增長愚癡墮惡趣。　或說善業往天中，　　或生人間受快樂，　作者非實業不亡，　　如夢中境唯心造。　當知諸趣皆如夢，　　由迷真故不覺知，　夢中何有于去來，　　愚夫妄謂真實境，　我雖說有所作業，　　十方推求無作者。　譬如狂風吹樹枝，　　由相觸故生其火。　彼風及木無思念，　　謂言我能出於火。　兩相因故火發生，　　本無作者亦如此。　汝問福業無積聚，　　云何能得菩提果？　如世間有百歲人，　　雖經時分年無聚。　汝問諸法不可盡，　　云何復說業可盡？　觀空理者說無窮，　　隨世俗中則有盡。　我雖演說真實際，　　由顛倒故於外求，　眾生業惑障緣深，　

【現代漢語翻譯】現代漢語譯本又問，諸法的本性不會消滅嗎？爲了破除那些執著慾望的眾生，在不凈之處產生清凈的想法。就像遠望陽光下的熱氣，口渴的人會跑過去尋找水，這些都是從虛妄的分別念產生的，應當知道水的實體是不可得的。熱氣的地方本來就沒有水，自性清凈中本來就沒有污染，由於那些愚癡的人顛倒的心，就被他們的愛慾所纏縛。你問諸法是不可說的，又說誹謗者會墮入惡道？愚癡的人聽了會感到驚恐和疑惑，有智慧的人聽了會消除障礙。世間諸法本來是空寂的，沒有智慧的人妄自執著認為是『我』，他們如果聽到諸法是空的，就會產生斷滅的恐懼想法。如果有人誹謗空性的法，都是由於執著於我相和人相，就像被束縛在虛空中一樣，增長愚癡而墮入惡趣。或者說行善業會往生天界，或者在人間享受快樂，作者不是真實的，業力也不會消亡，就像夢中的境界只是心所造。應當知道一切輪迴的去處都像夢一樣，因為迷惑了真理所以不覺知，夢中哪裡有來去呢？愚癡的人妄認為那是真實的境界，我雖然說有造作的行為，但在十方推求也找不到作者。譬如狂風吹動樹枝，由於相互摩擦而產生火。那風和樹木都沒有思想，說『我』能產生火。兩者相互作用而產生火，本來就沒有作者，也是如此。你問福德業沒有積累，怎麼能得到菩提的果實？就像世間有百歲的人，雖然經過時間，但年歲並沒有積累。你問諸法是不可窮盡的，為什麼又說業是可以窮盡的？觀察空性真理的人說無窮盡，隨順世俗的說法則有窮盡。我雖然演說真實的實際，由於顛倒的緣故向外尋求，眾生的業力和迷惑的障礙很深，

【English Translation】 English version Again, is the nature of all dharmas not extinguished? To break through the attachments of beings who are attached to desires, they generate pure thoughts in impure places. Like looking at the heat haze in the distance, the thirsty run towards it seeking water, All of these arise from false discriminations, one should know that the substance of water is unattainable. There is originally no water where the heat haze is, and in the self-nature of purity, there is originally no defilement, Due to the inverted minds of those foolish people, they are entangled by their attachments. You ask if all dharmas are unspeakable, and also say that slanderers fall into evil paths? Foolish people will feel fear and doubt upon hearing this, while wise people will remove obstacles upon hearing it. The dharmas of the world are originally empty and still, those without wisdom falsely cling to the idea of 'I', If they hear that all dharmas are empty, they will generate the fearful thought of annihilation. If someone slanders the dharma of emptiness, it is all due to clinging to the marks of self and others, Like being bound in empty space, they increase their ignorance and fall into evil realms. Or it is said that good deeds lead to rebirth in the heavens, or to enjoy happiness in the human realm, The doer is not real, and the karma does not perish, like the dream realm which is only created by the mind. One should know that all realms of rebirth are like dreams, because they are deluded about the truth, they are not aware, Where is there coming and going in a dream? Foolish people falsely believe it to be a real realm, Although I say there are actions, when seeking in the ten directions, there is no doer. For example, a strong wind blows tree branches, and fire is produced due to the friction. Neither the wind nor the wood have thoughts, saying 'I' can produce fire. Fire arises due to the interaction of the two, there is originally no doer, it is the same. You ask if meritorious karma is not accumulated, how can one attain the fruit of Bodhi? Like a person in the world who is a hundred years old, although time passes, the years are not accumulated. You ask if all dharmas are inexhaustible, why do you say that karma can be exhausted? Those who observe the truth of emptiness say it is inexhaustible, while according to worldly conventions, it is exhaustible. Although I expound the true reality, due to inversion, people seek externally, The karmic force and the obstacles of delusion of sentient beings are deep,

不能了此勝義法。　緊那羅王汝當知，　　於此勝義善安住，　一切諸相皆一相，　　善通達者謂無相。　一切菩薩之所行，　　一切諸法皆無作，　所謂阿字總持門，　　由此入解一切法。　緊那羅王汝當知，　　一切諸法本寂靜，　此說無相總持門，　　由阿字門而入解。　緊那羅王汝當知，　　一切諸法無分別，　此說平等總持門，　　由阿字門而入解。　緊那羅王汝當知，　　一切諸法無自性，　此說清凈總持門，　　由阿字門而入解。　緊那羅王汝當知，　　一切諸法無有盡，　此說離障總持門，　　由阿字門而入解。　緊那羅王汝當知，　　一切諸法非思議，　此說實相總持門，　　由阿字門而入解。　緊那羅王汝當知，　　一切諸法無所趣，　此說解脫總持門，　　由阿字門而入解。　緊那羅王汝當知，　　一切諸法本無動，　此說證凈總持門，　　由阿字門而入解。　緊那羅王汝當知，　　一切諸法假名說，　此說真實總持門，　　由阿字門而入解。　緊那羅王汝當知，　　一切諸法不可得，　此說離相總持門，　　由阿字門而入解。　緊那羅王汝當知，　　一切諸法離思念，　此說靜慮總持門，　　由阿字門而入解。　此法非見非對治，　

【現代漢語翻譯】現代漢語譯本不能以此了悟最殊勝的真理。緊那羅王（Kinnara-rāja，一種天神）你應該知道，安住于這殊勝的真理中，一切諸相都是同一相，善於通達的人認為它是無相的。這是所有菩薩所修行的，一切諸法都是無造作的，所謂的『阿』字總持門（ā-mukha-dhāraṇī，以『阿』字為首的陀羅尼），由此可以理解一切法。緊那羅王你應該知道，一切諸法本來就是寂靜的，這說的是無相總持門，通過『阿』字門可以進入理解。緊那羅王你應該知道，一切諸法沒有分別，這說的是平等總持門，通過『阿』字門可以進入理解。緊那羅王你應該知道，一切諸法沒有自性，這說的是清凈總持門，通過『阿』字門可以進入理解。緊那羅王你應該知道，一切諸法沒有窮盡，這說的是離障總持門，通過『阿』字門可以進入理解。緊那羅王你應該知道，一切諸法不是思維可以理解的，這說的是實相總持門，通過『阿』字門可以進入理解。緊那羅王你應該知道，一切諸法沒有去處，這說的是解脫總持門，通過『阿』字門可以進入理解。緊那羅王你應該知道，一切諸法本來沒有動搖，這說的是證凈總持門，通過『阿』字門可以進入理解。緊那羅王你應該知道，一切諸法都是假名安立的，這說的是真實總持門，通過『阿』字門可以進入理解。緊那羅王你應該知道，一切諸法是不可得的，這說的是離相總持門，通過『阿』字門可以進入理解。緊那羅王你應該知道，一切諸法遠離思念，這說的是靜慮總持門，通過『阿』字門可以進入理解。此法不是通過見解或對治可以獲得的，

【English Translation】 English version One cannot understand this supreme Dharma (truth) in this way. Kinnara-rāja (a celestial being), you should know, abiding well in this supreme truth, All forms are of one form; those who understand well consider it formless. This is what all Bodhisattvas practice; all dharmas are without action. The so-called 『A』 letter dhāraṇī gate (ā-mukha-dhāraṇī, a dhāraṇī starting with the letter 『A』), through this one can understand all dharmas. Kinnara-rāja, you should know, all dharmas are originally tranquil, This speaks of the formless dhāraṇī gate, which can be entered and understood through the 『A』 letter gate. Kinnara-rāja, you should know, all dharmas are without discrimination, This speaks of the equality dhāraṇī gate, which can be entered and understood through the 『A』 letter gate. Kinnara-rāja, you should know, all dharmas are without self-nature, This speaks of the purity dhāraṇī gate, which can be entered and understood through the 『A』 letter gate. Kinnara-rāja, you should know, all dharmas are without end, This speaks of the unobstructed dhāraṇī gate, which can be entered and understood through the 『A』 letter gate. Kinnara-rāja, you should know, all dharmas are beyond thought, This speaks of the reality dhāraṇī gate, which can be entered and understood through the 『A』 letter gate. Kinnara-rāja, you should know, all dharmas have no destination, This speaks of the liberation dhāraṇī gate, which can be entered and understood through the 『A』 letter gate. Kinnara-rāja, you should know, all dharmas are originally unmoving, This speaks of the purified realization dhāraṇī gate, which can be entered and understood through the 『A』 letter gate. Kinnara-rāja, you should know, all dharmas are provisionally named, This speaks of the truth dhāraṇī gate, which can be entered and understood through the 『A』 letter gate. Kinnara-rāja, you should know, all dharmas are unattainable, This speaks of the formless dhāraṇī gate, which can be entered and understood through the 『A』 letter gate. Kinnara-rāja, you should know, all dharmas are free from thought, This speaks of the meditative concentration dhāraṇī gate, which can be entered and understood through the 『A』 letter gate. This Dharma is not obtained through views or remedies,

求彼二相無所有，　了知無相亦無名，　　則能具足菩提道。　若法可見可對治，　　是法非實非平等，　彼法自性離言詮，　　譬如虛空無相似。　法性無有種種相，　　亦非一相及異相，　非有冷相及熱相，　　如鏡中像不可得；　非有曲相及直相，　　亦復無有明暗相，　遠離男相及女相，　　此名入解真實相。　非諂非誑非動亂，　　無有舒捲微細相，　亦無忿怒忻喜相，　　非怯弱相起盡相，　非有入相及出相，　　亦無進相及退相，　非其寤相及寐相，　　復無去來現在相，　非是眼相及瞻視，　　亦非盲瞽與瘴翳，　非其調順非剛強，　　非有覆藏及顯露，　非是動轉及止息，　　離諸戲論常湛然。　智者當作如是觀，　　此名了知佛境界，　為欲調伏世間故，　　于離言法強分別，　於此勝義善知了，　　則能通達一切法。」

爾時大樹緊那羅王，聞佛世尊釋諸疑已，及聞演說總持字門，深生入解，心大歡喜得未曾有。以神通力化八俱胝殊勝樓閣，巧妙奇絕，或住山峰，或依林木，或化現於蓮華之上，是諸重閣皆以七寶合成花蓋而懸其上，一一皆有眾寶幢幡、寶幔花鬘次第嚴飾。是八俱胝緊那羅王，各各升彼樓閣之上，于虛空中右繞三匝，復以上妙水陸

【現代漢語翻譯】現代漢語譯本尋求那兩種對立的相（有和無）的空無，了知無相的境界也無任何名稱，這樣才能圓滿菩提（bodhi，覺悟）之道。如果某種法（dharma，佛法）可以被看見或被對治，那麼這種法就不是真實的，也不是平等的。那種法的自性超越了語言的詮釋，就像虛空一樣，沒有任何相似之處。法性（dharma-nature，佛法的本質）沒有種種不同的相，也不是單一的相或不同的相，沒有冷相或熱相，就像鏡子中的影像一樣不可得；沒有彎曲的相或筆直的相，也沒有光明或黑暗的相，遠離男性或女性的相，這被稱為進入瞭解真實的相。不是諂媚，不是欺騙，不是動亂，沒有舒展或收縮的微細相，也沒有憤怒或喜悅的相，不是怯懦的相，也不是生起或消滅的相，沒有進入的相或出去的相，也沒有前進的相或後退的相，不是清醒的相或睡眠的相，也沒有過去、未來或現在的相，不是眼睛的相或觀看的相，也不是盲目或視力模糊的相，不是調順的相或剛強的相，沒有隱藏或顯露的相，不是動轉的相或停止的相，遠離一切戲論，常處於寂靜的狀態。智者應當這樣觀察，這被稱爲了解佛的境界，爲了調伏世間眾生，才對超越語言的法強行分別，如果能善於瞭解這殊勝的真義，就能通達一切法。

那時，大樹緊那羅王（Kinnara King，一種天神），聽聞佛世尊解釋了所有的疑惑，以及演說了總持字門（dharani-mantra，陀羅尼咒語），內心深生理解，非常歡喜，得到了前所未有的體驗。他以神通力化現了八俱胝（koti，千萬）殊勝的樓閣，巧妙奇絕，有的在山峰上，有的依傍樹木，有的化現在蓮花之上。這些重重樓閣都用七寶合成，花蓋懸掛其上，每一個樓閣都有眾寶幢幡、寶幔花鬘依次裝飾。這八俱胝緊那羅王，各自升到樓閣之上，在虛空中右繞三匝，又以美妙的水陸

【English Translation】 English version Seeking the emptiness of those two opposing aspects (existence and non-existence), Knowing that the realm of no-aspect also has no name, Then one can fully accomplish the path of Bodhi (enlightenment). If a certain dharma (teaching, law) can be seen or counteracted, Then that dharma is not real, nor is it equal. The self-nature of that dharma transcends verbal explanation, Like empty space, it has no similarity. The dharma-nature (essence of dharma) has no various aspects, Nor is it a single aspect or different aspects, There is no cold aspect or hot aspect, Like an image in a mirror, it cannot be obtained; There is no curved aspect or straight aspect, Nor is there a bright or dark aspect, Far from the aspect of male or female, This is called entering into understanding the true aspect. Not flattering, not deceiving, not turbulent, Without subtle aspects of stretching or contracting, Also without aspects of anger or joy, Not an aspect of timidity, nor an aspect of arising or ceasing, Without an aspect of entering or exiting, Also without an aspect of advancing or retreating, Not an aspect of wakefulness or sleep, Also without aspects of past, future, or present, Not an aspect of the eye or seeing, Nor an aspect of blindness or blurred vision, Not an aspect of being compliant or strong, Without aspects of hiding or revealing, Not an aspect of moving or stopping, Away from all conceptual play, always in a state of stillness. The wise should observe in this way, This is called understanding the realm of the Buddha, In order to tame sentient beings in the world, One forcibly distinguishes the dharma that transcends language, If one can understand this supreme meaning well, Then one can penetrate all dharmas.

At that time, the Great Tree Kinnara King (a type of celestial being), having heard the World Honored One, the Buddha, explain all doubts, and having heard the exposition of the dharani-mantra (a type of sacred formula), deeply understood, was very joyful, and obtained an unprecedented experience. With his supernatural power, he transformed eight kotis (ten million) of magnificent pavilions, skillfully and wonderfully, some on mountain peaks, some leaning against trees, and some transformed on top of lotuses. These layered pavilions were all made of seven treasures, with flower canopies hanging above them, and each pavilion was decorated with various jeweled banners, jeweled curtains, and flower garlands in sequence. These eight kotis of Kinnara Kings, each ascended to the top of their pavilions, circled three times in the sky to the right, and then with wonderful aquatic and terrestrial

之花而散佛上。散已即從重閣而下，至於佛所，復繞三匝，瞻仰尊顏，目不暫舍，一心合掌，住立一面，思念如來過去現在積集無量最勝功德。

佛知是已，口放凈光。時尊者馬勝比丘睹是相已，頭面禮佛，以偈問曰：

「如來今者放光明，　　凈妙難思甚希有，　時眾諦視於慈容，　　猶若披雲瞻滿月。　何人今於世尊所，　　樂聞最上微妙法，　以真實智善了知，　　放此光明垂印可？　誰人初發菩提心，　　感佛加持現斯瑞？　唯愿說此光因緣，　　制諸外道令生信。　是時諸來大集會，　　咸各歡喜發凈心，　冀聞清凈甘露音，　　聞已奉行於佛教。」

爾時世尊為尊者馬勝比丘說伽陀曰：

「具壽馬勝問斯義，　　當一心聽無異緣，　我今為彼緊那羅，　　授記未來成佛事。　彼所請問極難解，　　皆為利樂諸世間，　我今為斷彼疑心，　　令于佛法善安住。　此大樹緊那羅王，　　與八俱胝徒屬眾，　由興供養凈福因，　　命終當得生天上。　展轉天中受妙樂，　　滿足九十俱胝歲，　獲得如意五神通，　　親近承事河沙佛。　經歷那由他剎土，　　常說勝義第一法，　化度那由他有情，　　得成無上菩提道。　號曰無量光如來，　　劫名國土皆無

【現代漢語翻譯】現代漢語譯本他們將花散在佛的身上。散完花后，他們就從重閣下來，來到佛所在的地方，又繞著佛走了三圈，瞻仰佛的尊容，眼睛片刻也不離開，一心合掌，站在一邊，思念如來過去和現在積累的無量最殊勝的功德。佛知道他們的心意后，口中放出清凈的光芒。當時，尊者馬勝比丘看到這種景象，頭面禮拜佛，用偈頌問道：『如來今天放出光明，清凈微妙難以思議，非常稀有，當時大眾仔細看著佛慈祥的容顏，就像撥開雲霧看到滿月一樣。』『今天是什麼人，在世尊這裡，樂意聽聞最上微妙的佛法，以真實的智慧善於瞭解，放出這種光明來印證認可？』『是誰最初發起了菩提心，感得佛的加持而顯現這種祥瑞？』『唯愿佛說出這光明的因緣，制服那些外道，讓他們生起信心。』『這時，所有前來的大菩薩，都各自歡喜，發起了清凈的心，希望聽到清凈的甘露之音，聽聞后就奉行佛的教誨。』這時，世尊為尊者馬勝比丘說了偈頌：『具壽馬勝，你問這個問題，應當一心聽，不要有其他的想法，我現在為那位緊那羅（Kinnara，一種天神）授記，他未來將成就佛的事業。』『他所請問的問題極其難以理解，都是爲了利益和安樂世間的一切眾生，我現在爲了斷除他的疑惑，讓他能夠好好地安住在佛法中。』『這位大樹緊那羅王，和他的八俱胝（koti，千萬）眷屬，由於興起供養的清凈福德因緣，命終后將得以往生天上。』『在天上輾轉享受美妙的快樂，滿足九十俱胝歲，獲得如意的五神通，親近承事恒河沙數般的佛。』『經歷那由他（nayuta，億）的剎土，常常宣說最殊勝的第一義諦，化度那由他的有情眾生，最終成就無上的菩提道。』『他的名號叫做無量光如來，劫的名字和國土的名字都叫做無』

【English Translation】 English version They scattered flowers upon the Buddha. Having scattered them, they descended from the upper pavilion and came to where the Buddha was, then circumambulated him three times, gazing upon his venerable countenance, their eyes not leaving him for a moment. With single-minded devotion, they joined their palms and stood to one side, contemplating the immeasurable and most excellent merits that the Tathagata had accumulated in the past and present. Knowing their thoughts, the Buddha emitted pure light from his mouth. At that time, the Venerable Asvajit Bhikshu, having witnessed this sign, bowed his head to the Buddha and asked in verse: 'The Tathagata today emits light, pure, wondrous, inconceivable, and extremely rare. The assembly gazes intently upon your compassionate face, as if beholding the full moon through parted clouds.' 'Who is it today, at the World Honored One's place, who delights in hearing the most supreme and subtle Dharma, and who, with true wisdom, understands well, that this light is emitted as a seal of approval?' 'Who is it that first aroused the Bodhi mind, and has been blessed by the Buddha to manifest this auspicious sign?' 'We beseech you to explain the cause of this light, to subdue the heretics and cause them to generate faith.' 'At this time, all the great Bodhisattvas who have come, each rejoiced and generated pure minds, hoping to hear the pure nectar of the Dharma, and having heard it, to practice the Buddha's teachings.' Then, the World Honored One spoke the following verses to the Venerable Asvajit Bhikshu: 'Venerable Asvajit, you have asked this question, you should listen with a single mind, without any other thoughts. I am now bestowing a prophecy upon that Kinnara (a celestial being), that in the future he will accomplish the work of a Buddha.' 'The question he has asked is extremely difficult to understand, and it is all for the benefit and happiness of all beings in the world. I am now dispelling his doubts, so that he may be well established in the Buddha Dharma.' 'This great tree Kinnara king, along with his eight kotis (ten million) of retinue, due to the pure meritorious cause of making offerings, will be reborn in the heavens after death.' 'In the heavens, they will enjoy wonderful pleasures, fulfilling ninety kotis of years, obtaining the five supernatural powers of wish fulfillment, and will draw near to and serve Buddhas as numerous as the sands of the Ganges.' 'Passing through nayutas (hundred million) of lands, they will always proclaim the supreme first principle, transforming nayutas of sentient beings, and ultimately attain the unsurpassed path of Bodhi.' 'His name will be called Immeasurable Light Tathagata, and the name of the kalpa and the land will both be called Immeasurable.'

異，　人中師子十力尊，　　具足無邊大智慧。　彼國所有諸菩薩，　　修習善根悉圓滿，　亦無求趣二乘人，　　皆是一生居補處。　如是彼諸菩薩眾，　　各懷悲願利群生，　能與世間作照明，　　后當次第得作佛。　彼諸國土勝莊嚴，　　離諸穢惡無煩惱，　猶如睹史多天宮，　　受用清凈知止足。　一切過患八無暇，　　乃至名字未嘗聞，　有情安隱住其中，　　常餐法味禪悅樂。　大哉善逝天中天，　　與授緊那羅佛記，　時眾聞已心泰然，　　稽首致禮無上士。」

父子合集經寶瓔珞天授記品第十三

爾時會中有八俱胝寶瓔珞天子，見諸阿修羅乃至緊那羅等於佛會所作大供養，及聞如來與彼授記，心甚歡喜得未曾有。時諸天子為供佛故，發勇猛心，繞迦毗羅城周匝六十逾繕那量，于虛空中雨曼陀羅花，繽紛而下，積至於膝，作供養已，繞佛三匝，住在一面合掌向佛，以偈贊曰：

「具足大悲十力尊，　　能救一切眾生者，　諸根寂靜放光明，　　故我敬禮聖中聖。　諸天及龍人非人，　　于佛法中生愛樂，　最上牟尼大導師，　　是故我今歸命禮。　如來出現於世間，　　譬若眾星中滿月，　無邊福智莊嚴身，　　眾生觀者心無厭。　具足種種清凈法

【現代漢語翻譯】異乎尋常的是，人中師子（指佛陀）擁有十力（佛陀的十種力量），具備無邊廣大的智慧。那個佛國的所有菩薩，都修習圓滿了善根，也沒有追求成為聲聞或緣覺的二乘人，他們都是一生補處（指下一世將成佛的菩薩）。這些菩薩們，各自懷著悲憫的願望利益眾生，能夠為世間帶來光明，將來會依次成佛。那些佛國殊勝莊嚴，遠離一切污穢和煩惱，如同睹史多天宮（欲界六天之一，彌勒菩薩所在之處），享受清凈知足的生活。一切過患和八無暇（指沒有機會修行佛法的八種情況），乃至連名字都未曾聽聞，有情眾生安穩地住在其中，常常品嚐佛法的滋味和禪定的快樂。偉大啊，善逝（佛陀的稱號）天中天（天界中最尊貴者），為緊那羅（天龍八部之一，善於歌舞）授記（預言未來成佛）。當時在場的大眾聽聞后內心平靜安詳，向無上士（佛陀）稽首致敬。

《父子合集經》寶瓔珞天授記品第十三

那時，法會中有八俱胝（一俱胝等於一千萬）寶瓔珞天子，看到阿修羅（天龍八部之一，好戰）乃至緊那羅等在佛會所作的大供養，以及聽到如來為他們授記，心中非常歡喜，得到了前所未有的體驗。當時，這些天子爲了供養佛陀，發起了勇猛之心，圍繞迦毗羅城（佛陀的故鄉）周圍六十逾繕那（古印度長度單位）的距離，在虛空中降下曼陀羅花（天界之花），繽紛而下，堆積到膝蓋的高度，做完供養后，繞佛三圈，站在一邊合掌向佛，用偈頌讚嘆道：

『具足大悲和十力的尊者，能夠救度一切眾生，諸根寂靜，放出光明，所以我敬禮聖中之聖。諸天、龍、人以及非人，都對佛法生起愛樂，最上的牟尼（指佛陀）大導師，所以我現在歸命頂禮。如來出現在世間，就像眾星中的滿月一樣，無邊的福德和智慧莊嚴其身，眾生看到後心中沒有厭倦。具足種種清凈的佛法，

【English Translation】 It is extraordinary, The Lion among men (referring to the Buddha), possesses the Ten Powers (ten powers of the Buddha), and is endowed with boundless great wisdom. All the Bodhisattvas in that Buddha-land have cultivated and perfected their roots of goodness, There are also no seekers of the Two Vehicles (Shravakas and Pratyekabuddhas), they are all those who will become Buddhas in their next life (Bodhisattvas who will become Buddhas in their next life). These Bodhisattvas, each with compassionate vows, benefit sentient beings, They are able to bring light to the world, and will successively become Buddhas in the future. Those Buddha-lands are supremely adorned, free from all defilements and afflictions, Like the Tushita Heaven (one of the six heavens in the desire realm, where Bodhisattva Maitreya resides), they enjoy a pure and contented life. All faults and the eight unfree states (eight situations where one has no opportunity to practice the Dharma), even their names have never been heard, Sentient beings live peacefully within, constantly savoring the taste of the Dharma and the joy of meditation. Great indeed, the Sugata (title of the Buddha), the God of Gods (the most honored in the heavens), bestows a prophecy (prediction of future Buddhahood) upon the Kinnaras (one of the eight classes of non-human beings, skilled in music and dance). The assembly at that time, having heard this, felt peaceful and serene, and bowed in reverence to the Supreme One (the Buddha).

The Thirteenth Chapter, 'The Prophecy of the Jeweled Garland Devas' from the 'Sutra of the Assembly of Father and Son'

At that time, there were eight kotis (one koti equals ten million) of Jeweled Garland Devas in the assembly, who, upon seeing the great offerings made by the Asuras (one of the eight classes of non-human beings, known for their combativeness) and even the Kinnaras at the Buddha's assembly, and hearing the Tathagata's prophecies for them, felt great joy and had an unprecedented experience. Then, these Devas, in order to make offerings to the Buddha, generated courageous minds, and circled the city of Kapilavastu (the Buddha's hometown) for a distance of sixty yojanas (an ancient Indian unit of length), raining down Mandarava flowers (heavenly flowers) in the sky, which fell in profusion, piling up to their knees. After making the offerings, they circumambulated the Buddha three times, stood to one side, and with palms joined, praised the Buddha with verses:

'The Venerable One, endowed with great compassion and the Ten Powers, is able to save all sentient beings, Whose senses are tranquil, emitting light, therefore I pay homage to the Saint among Saints. Gods, dragons, humans, and non-humans, all develop love and joy for the Buddha's Dharma, The supreme Muni (referring to the Buddha), the great guide, therefore I now take refuge and bow in reverence. The Tathagata appears in the world, like the full moon among the stars, Whose body is adorned with boundless merit and wisdom, beings who see it never tire of it. Endowed with all kinds of pure Dharma,

，　　六通三明四無畏，　十八不共法難量，　　是故我今歸命禮。　三十二相皆圓滿，　　八十隨好妙嚴身，　巍巍猶若天帝幢，　　是故我今歸命禮。　成就最勝三摩地，　　能斷輪迴諸結縛，　降伏無數億魔軍，　　湛然安住心無動。　如來智慧力堅固，　　常說四諦真實法，　廣能化利諸人天，　　咸令超越于彼岸。　人中最勝釋師子，　　破諸邪見及異論，　愿我當得如世尊，　　說法使離諸癡暗。　超出世間成正覺，　　常興四種無量心，　憐愍攝受諸眾生，　　同證菩提無上道。」

爾時世尊知諸天子深心所念，即于口中放大光明。時尊者馬勝比丘睹是相已，合掌向佛，以偈問曰：

「牟尼現是希有相，　　時眾矚已心忻悅，　各各諦奉大慈顏，　　愿說放光之所以。　如來今放此凈光，　　必興廣大利益事，　我等頂禮無上尊，　　唯冀洪音為開示。」

爾時世尊為馬勝比丘說伽陀曰：

「善哉馬勝問斯義，　　今當爲汝分別說，　我為利樂諸人天，　　與瓔珞天授佛記。　如來若不因請說，　　無由記別弟子事，　答汝問故息群疑，　　彼離疑則心安住。　寶瓔珞天於我所，　　以凈意樂伸供養，　從此展轉生諸天，　　百千天子常圍繞

【現代漢語翻譯】現代漢語譯本具備六神通（六種超自然能力），三明（三種智慧），四無畏（四種無所畏懼的品質），十八不共法（佛獨有的十八種功德）深不可測，因此我今天歸命頂禮。三十二相（佛的三十二種殊勝外貌）皆圓滿，八十隨好（佛的八十種細微特徵）莊嚴其身，巍峨如同天帝的寶幢，因此我今天歸命頂禮。成就最殊勝的三摩地（禪定），能斷除輪迴的各種束縛，降伏無數億的魔軍，安然不動地安住於心中。如來的智慧力量堅固，常說四諦（苦、集、滅、道）真實之法，廣泛地教化利益諸人天，使他們都超越到達彼岸。人中最殊勝的釋迦獅子（佛的尊稱），破除各種邪見和異端，愿我將來能像世尊一樣，說法使眾生遠離各種愚癡黑暗。超越世間成就正覺（完全的覺悟），常發起四種無量心（慈、悲、喜、舍），憐憫攝受一切眾生，一同證得菩提（覺悟）無上之道。

那時，世尊知道諸天子心中所想，就從口中放出大光明。當時，尊者馬勝比丘看到這個景象后，合掌向佛，用偈頌問道：

『牟尼（佛的尊稱）顯現如此稀有的景象，在場大眾看到后都心生歡喜，各自專注地瞻仰您慈悲的面容，愿您能說出放光的原因。如來今天放出這清凈的光明，必定是要興起廣大利益的事情，我們頂禮無上的世尊，只希望您能用洪亮的聲音為我們開示。』

那時，世尊為馬勝比丘說了偈頌：

『善哉，馬勝，你問的這個問題很好，現在我將為你分別解說，我爲了利益安樂諸人天，要為瓔珞天（天神名）授記成佛。如來如果不因請求而說，就沒有機會為弟子們授記，回答你的問題是爲了消除大眾的疑惑，他們離了疑惑才能心安住。寶瓔珞天在我這裡，以清凈的意樂心來供養，從此輾轉投生到諸天，百千天子常常圍繞著他。

【English Translation】 English version Possessing the six supernormal powers (six kinds of supernatural abilities), the three insights (three kinds of wisdom), and the four fearlessnesses (four qualities of fearlessness), The eighteen unique qualities of a Buddha (eighteen exclusive merits of a Buddha) are immeasurable, therefore I now take refuge and bow in reverence. The thirty-two marks (thirty-two auspicious physical characteristics of a Buddha) are all perfect, the eighty minor marks (eighty minor physical characteristics of a Buddha) adorn his body beautifully, Majestic like the banner of the heavenly king, therefore I now take refuge and bow in reverence. Having attained the most supreme samadhi (meditative absorption), able to sever all the bonds of samsara (cycle of rebirth), Subduing countless millions of demon armies, peacefully abiding with an unmoving mind. The wisdom power of the Tathagata (Buddha) is firm, constantly speaking the true Dharma of the Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering), Extensively teaching and benefiting all humans and gods, enabling them all to transcend to the other shore. The most supreme Shakya lion (an epithet for the Buddha) among humans, breaking all wrong views and heresies, May I in the future be like the World Honored One, teaching the Dharma to liberate beings from all ignorance and darkness. Transcending the world and attaining perfect enlightenment, constantly arousing the four immeasurable minds (loving-kindness, compassion, joy, equanimity), Compassionately embracing all sentient beings, together realizing the unsurpassed path of Bodhi (enlightenment).

At that time, the World Honored One, knowing the thoughts in the minds of the heavenly beings, emitted great light from his mouth. Then, the Venerable Ashvajit Bhikshu, seeing this sign, joined his palms and faced the Buddha, asking in verse:

'Muni (an epithet for the Buddha) manifests such a rare sight, the assembly is joyful upon seeing it, Each one attentively gazes upon your compassionate face, wishing you would explain the reason for emitting light. The Tathagata today emits this pure light, surely it is to bring about great beneficial events, We bow in reverence to the unsurpassed World Honored One, hoping that you will enlighten us with your resounding voice.'

At that time, the World Honored One spoke a verse to Ashvajit Bhikshu:

'Excellent, Ashvajit, you have asked this question well, now I will explain it to you in detail, I am doing this to benefit and bring joy to all humans and gods, and to give the prediction of Buddhahood to the Deva Inkrā (a celestial being). If the Tathagata does not speak because of a request, there would be no opportunity to give predictions to the disciples, Answering your question is to dispel the doubts of the assembly, and when they are free from doubt, their minds will be at peace. The Deva Inkrā, in my presence, made offerings with a pure and joyful mind, From this, he will be reborn in the heavens, and hundreds and thousands of heavenly beings will always surround him.'

。　復持天上妙香花，　　供養無量俱胝佛，　于彼佛所發凈心，　　愛樂修行菩薩道。　如是精進供養已，　　復于未來作佛事，　奉覲那由他世尊，　　常說伽陀贊佛德。　如理廣修清凈行，　　得那羅延堅固身，　于其歡喜劫中生，　　具足圓成一切智。　號曰華幢勝如來，　　有大名稱無與等，　並余天子八俱胝，　　同一劫中皆作佛。　彼佛土中無地獄，　　亦無鬼趣與傍生，　及阿修羅憍慢心，　　離於八難諸危苦。　彼諸天子成佛剎，　　悉如三十三天中，　國土富樂遍莊嚴，　　壽量長遠皆相似。　彼土既無惡趣名，　　況復有作惡業者，　眾生各各隨法行，　　皆住無諍清凈行。　所化眾生無有邊，　　過彼恒河沙數量，　彼佛出現世間時，　　常說勝義第一法。　如是化緣歸寂已，　　廣佈舍利起塔廟，　一一舍利勝難思，　　其中皆有佛身相。　咸各稱讚佛功德，　　住虛空中現神變，　教化無量諸眾生，　　皆發無上菩提意。」　十力牟尼方便力，　　為彼天子授道記，　時諸大眾聞佛言，　　住正思惟心寂靜。

父子合集經卷第七大正藏第 11 冊 No. 0320 父子合集經

父子合集經卷第八

西天譯經

【現代漢語翻譯】現代漢語譯本再次拿著天上的美妙香花，供養無量俱胝（億）的佛陀，在那些佛陀面前發起清凈的心，喜愛修行菩薩之道。像這樣精進供養之後，又在未來做佛的事業，奉見那由他（極多的數量）世尊，常常說偈頌讚嘆佛的功德。如理如法地廣修清凈的修行，得到那羅延（金剛力士）般堅固的身體，在歡喜劫中出生，具足圓滿成就一切智慧。名號叫做華幢勝如來，有極大的名聲，沒有誰可以與之相比，連同其餘八俱胝（億）的天子，在同一個劫中都成佛。那些佛的國土中沒有地獄，也沒有餓鬼和畜生，以及阿修羅（非天）的驕慢之心，遠離八難（八種障礙）的各種危難痛苦。那些天子成就的佛剎，都像三十三天（欲界第二天）一樣，國土富饒安樂，遍滿莊嚴，壽命長遠都相似。那個國土既然沒有惡趣（地獄、餓鬼、畜生）的名稱，更何況有造作惡業的人呢，眾生各自隨順佛法修行，都安住在沒有爭論的清凈修行中。所教化的眾生沒有邊際，超過恒河沙的數量，那些佛出現世間的時候，常常宣說殊勝的第一義諦。像這樣教化因緣結束歸於寂滅之後，廣泛分佈舍利，建立塔廟，每一顆舍利都殊勝難以思議，其中都有佛的身相。都各自稱讚佛的功德，住在虛空中顯現神通變化，教化無量眾生，都發起無上菩提之心。十力（佛的十種力量）牟尼（釋迦牟尼佛）用方便之力，為那些天子授記成佛，當時所有大眾聽到佛的言語，安住在正思惟中，內心寂靜。

【English Translation】 English version Again, holding heavenly wonderful fragrant flowers, I offer them to immeasurable kotis (hundreds of millions) of Buddhas, In the presence of those Buddhas, I generate a pure mind, and joyfully practice the Bodhisattva path. Having made such diligent offerings, I will again perform the deeds of a Buddha in the future, Paying homage to nayutas (countless) World Honored Ones, I will constantly recite gathas (verses) praising the Buddha's virtues. Righteously and extensively cultivating pure practices, I will attain a body as firm as Narayana (a powerful deity), I will be born in the Joyful Kalpa (eon), fully accomplishing all wisdom. My name will be Flower Banner Victorious Thus Come One, with great renown, unmatched by any other, Along with eight kotis (hundreds of millions) of other heavenly beings, all will become Buddhas in the same kalpa. In those Buddha lands, there are no hells, nor are there hungry ghosts or animals, And no arrogant minds of Asuras (demigods), they are free from the eight difficulties and all dangers and sufferings. The Buddha lands achieved by those heavenly beings are all like the Trayastrimsa Heaven (the second heaven of the desire realm), The lands are rich and joyful, adorned everywhere, and their lifespans are long and similar. Since that land has no name for evil realms (hells, hungry ghosts, animals), how much less are there those who commit evil deeds, All beings each follow the Dharma in their practice, and all dwell in peaceful, pure conduct. The beings they convert are boundless, exceeding the number of the sands of the Ganges River, When those Buddhas appear in the world, they constantly preach the supreme first principle. After such teaching causes have ended and they enter Nirvana, they widely distribute their relics and build stupas, Each relic is supremely inconceivable, and within each one is the form of a Buddha. They all praise the Buddha's virtues, dwell in the empty space, and manifest miraculous transformations, Teaching immeasurable beings, all of whom generate the unsurpassed Bodhi mind. The Muni (Shakyamuni Buddha) with the ten powers, through skillful means, bestows predictions of Buddhahood upon those heavenly beings, At that time, all the great assembly, hearing the Buddha's words, dwelled in right contemplation, their minds peaceful.

三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯

四大天王授記品第十四

爾時四大天王並諸眷屬九萬天子，俱見諸阿修羅王乃至寶瓔珞天等，於世尊所各作供養，復聞與授成佛之記，心大歡喜得未曾有，睹佛威神，深生尊重，于佛法中，欲求出離，發勇猛心，精勤修習。譬如有人乘于壞船，入駛流中，欲達前岸。是人即時作此思念：「如是壞器本非堅牢，不久沮壞，要當速渡，用力求濟，可免斯難。」彼四天王及諸天子，厭怖生死速求出離，勇猛之心亦復如是。

時四大天王並諸天子，為供佛故，以神通力，即時化作九萬寶帳，眾色間錯，眾寶裝鉸，廣大嚴飾，世所希有，所謂赤真珠帳、摩尼珠帳、吠琉璃帳、金剛寶帳、黃金帳等，化作如是眾寶帳已，于虛空中，繞佛三匝；復化九萬天諸伎樂，于虛空中復繞三匝，出妙樂聲而為供養；又復降雨曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華，而散佛上，散已復散，繞佛三匝，住立一面，合掌向佛，以偈贊曰：

「敬禮二足尊，　　能救世間者，　離掉舉昏沉，　　及貪慾諂誑，　能斷諸有結，　　拔諸根毒刺，　摧伏我慢幢，　　破無明黑暗，　四大善調和，　　無便利垢穢，　不為毒所中，　　九竅常清凈，　

【現代漢語翻譯】現代漢語譯本三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉詔譯

四大天王授記品第十四

那時，四大天王（持國天、增長天、廣目天、多聞天）和他們的眷屬九萬天子，都看到諸位阿修羅王（非天，一種神道眾生）乃至寶瓔珞天（佩戴寶瓔珞的天人）等，在世尊（釋迦牟尼佛）那裡各自進行供養，又聽到世尊為他們授成佛的記別，心中非常歡喜，得到了前所未有的體驗。他們看到佛的威德神力，深深地生起尊重之心，對於佛法，想要尋求出離，發起勇猛之心，精勤地修習。譬如有人乘坐破舊的船隻，進入湍急的河流中，想要到達對岸。這個人立刻會這樣想：『像這樣破舊的船隻本來就不堅固，不久就會損壞，一定要快速渡過，用力求得安全，才能免除這個災難。』那四大天王和諸位天子，厭惡畏懼生死，快速尋求出離，他們勇猛的心也是如此。

當時，四大天王和諸位天子，爲了供養佛，用神通力，立刻化作九萬個寶帳，顏色交錯，用各種珍寶裝飾，廣大而莊嚴，世間罕見。這些寶帳有赤真珠帳、摩尼珠帳、吠琉璃帳、金剛寶帳、黃金帳等。化作這些寶帳后，在虛空中，圍繞佛三圈；又化作九萬種天上的樂器，在虛空中又繞三圈，發出美妙的音樂聲進行供養；又降下曼陀羅華（天界之花）、摩訶曼陀羅華（大曼陀羅花）、曼殊沙華（天界之花）、摩訶曼殊沙華（大曼殊沙花），散在佛的身上，散了又散，圍繞佛三圈，站在一邊，合掌向佛，用偈頌讚嘆說：

『敬禮二足尊（佛的尊稱），能救度世間眾生的人，遠離掉舉（心不專注）和昏沉（精神萎靡），以及貪慾和諂媚欺誑，能斷除各種有結（束縛眾生的煩惱），拔除各種根毒刺（煩惱的根源），摧毀我慢的旗幟，破除無明的黑暗，四大（地、水、火、風）調和，沒有大小便的污垢，不被毒害所侵擾，九竅（眼、耳、鼻、口等）常常清凈，'

【English Translation】 English version Translated by Tripiṭaka Chao San Da Fu Shi Honglu Qing Xuan Fan Da Shi, the Purple-Robed Śrāmaṇa, Ri Cheng, and others, under Imperial Decree.

Chapter Fourteen: The Prophecy of the Four Great Heavenly Kings

At that time, the Four Great Heavenly Kings (Dhṛtarāṣṭra, Virūḍhaka, Virūpākṣa, and Vaiśravaṇa), along with their retinue of ninety thousand heavenly sons, all saw the various Asura Kings (demigods, a type of divine beings) and even the Jewel-Adorned Heavens (devas adorned with jeweled necklaces), each making offerings to the World Honored One (Śākyamuni Buddha). They also heard the World Honored One bestow prophecies of Buddhahood upon them. Their hearts were filled with great joy, and they experienced something unprecedented. Seeing the Buddha's majestic power, they deeply revered him. In the Dharma of the Buddha, they desired to seek liberation, and they generated courageous minds, diligently practicing. It was like a person riding a dilapidated boat, entering a swift current, desiring to reach the opposite shore. That person would immediately think: 'Such a dilapidated vessel is not sturdy, and it will soon break. I must quickly cross, exert effort to seek safety, and avoid this disaster.' The Four Great Heavenly Kings and the heavenly sons, weary and fearful of birth and death, quickly sought liberation. Their courageous minds were also like this.

At that time, the Four Great Heavenly Kings and the heavenly sons, in order to make offerings to the Buddha, used their supernatural powers to instantly transform into ninety thousand jeweled canopies, with colors interwoven, adorned with various treasures, vast and magnificent, rare in the world. These canopies included red pearl canopies, mani pearl canopies, vaiḍūrya canopies, vajra treasure canopies, and golden canopies. Having transformed into these jeweled canopies, they circled the Buddha three times in the sky. They also transformed into ninety thousand kinds of heavenly musical instruments, circling three times in the sky, emitting wonderful music as offerings. They also rained down Mandārava flowers (heavenly flowers), Mahāmandārava flowers (great Mandārava flowers), Mañjūṣaka flowers (heavenly flowers), and Mahāmañjūṣaka flowers (great Mañjūṣaka flowers), scattering them upon the Buddha. They scattered them again and again, circling the Buddha three times, standing to one side, joining their palms towards the Buddha, and praised him with verses:

'Homage to the Two-Footed Honored One (an epithet for the Buddha), the one who can save the world, Free from agitation and drowsiness, and from greed and deceitful flattery, Able to sever all bonds of existence (the afflictions that bind beings), to extract all root-thorns of poison (the sources of afflictions), To destroy the banner of arrogance, to break the darkness of ignorance, The four elements (earth, water, fire, wind) are in harmony, without the filth of excrement and urine, Not invaded by poisons, the nine orifices (eyes, ears, nose, mouth, etc.) are always pure,'

解脫煩惱縛，　　永盡諸苦際。　剛強難化者，　　牟尼善攝受，　我等諸天人，　　皆來至佛所，　瞻仰佛功德，　　稱讚所不及。　於三解脫門，　　空無相無愿，　唯佛能證知，　　通達無障礙。　彼真如實際，　　為諸法所依，　愚夫設得聞，　　如鹿怖獵師。　眾生取諸相，　　不能達法性，　起四種顛倒，　　此為輪迴行。　佛了知法性，　　觀世如虛拳，　諸蘊本來空，　　處界亦如此。　若法與非法，　　以名字而說，　如是一切法，　　佛本無言說。　譬如大幻師，　　化種種形像，　此實無主宰，　　唯假名施設。　如是蘊與處，　　及十八界等，　皆從幻妄生，　　體性非堅固。　猶如工畫師，　　畫作女人像，　身肢悉圓滿，　　相貌皆端正。　此相非實有，　　但誑愚夫眼，　智者善了知，　　法界本平等。　善入佛法者，　　於此無疑惑，　譬如己掌中，　　置之庵羅果。　如來智光明，　　照彼群生類，　轉最上法輪，　　使之令開解。　愿我得佛時，　　亦說如是法，　化一切眾生，　　同成無上覺。」

爾時世尊，知諸天子心之所念，即于面門放大光明，普照時會。尊者馬勝比丘睹是相已，合掌向佛，以偈問曰：

【現代漢語翻譯】現代漢語譯本解脫了煩惱的束縛，永遠終結了所有的痛苦。對於那些剛強難以教化的人，牟尼（釋迦牟尼佛的尊稱）善於引導和接納。我們這些天人和眾生，都來到佛陀這裡，瞻仰佛陀的功德，稱讚那些無法企及的境界。在空、無相、無愿這三解脫門中，只有佛陀能夠證悟和了解，通達無礙。那真實的如如實際，是諸法所依止的根本，愚癡的人即使聽聞，也會像鹿害怕獵人一樣驚恐。眾生執著于各種表象，不能通達法的本性，生起四種顛倒的見解，這就是輪迴的根源。佛陀了知法的本性，觀察世間如虛幻的拳頭，五蘊（色、受、想、行、識）本來就是空無的，處（六根）和界（十八界）也是如此。如果用法和非法這些名字來描述，那麼一切法，佛陀本來就沒有用語言來表達。譬如偉大的魔術師，變幻出種種的形象，這些實際上沒有主宰者，只是假借名稱來施設。就像這樣，五蘊、六處以及十八界等等，都是從虛幻妄想中產生，其體性並非堅固。猶如工匠畫師，畫出女人的畫像，身體的各個部分都圓滿，相貌也端正。這些相貌並非真實存在，只是欺騙愚人的眼睛，有智慧的人能夠清楚地瞭解，法界本來就是平等的。善於深入佛法的人，對此不會有任何疑惑，就像把庵羅果放在自己的手掌中一樣清晰。如來的智慧光明，照耀著眾生，轉動最殊勝的法輪，使他們能夠開悟和理解。愿我成佛的時候，也能宣說這樣的法，教化一切眾生，一同成就無上的覺悟。

那時，世尊知道諸天子心中所想，就從面門放出大光明，普照整個法會。尊者馬勝比丘看到這種景象后，合掌向佛，用偈頌問道：

【English Translation】 English version Having been freed from the bonds of afflictions, forever ending all suffering. For those who are stubborn and difficult to tame, Muni (an epithet for Shakyamuni Buddha) skillfully guides and accepts them. We, the gods and humans, have all come to the Buddha, To behold the Buddha's merits and virtues, and praise what is beyond reach. In the three doors of liberation—emptiness, signlessness, and wishlessness, Only the Buddha can realize and understand, penetrating without obstruction. That true suchness, the reality, is the basis upon which all dharmas rely, Even if a foolish person hears of it, they will be as frightened as a deer before a hunter. Sentient beings cling to various appearances, unable to understand the nature of dharma, Giving rise to four kinds of inverted views, which is the cause of the cycle of rebirth. The Buddha understands the nature of dharma, observing the world as an empty fist, The five aggregates (form, feeling, perception, mental formations, consciousness) are originally empty, as are the sense bases (six senses) and the realms (eighteen realms). If described using names like dharma and non-dharma, Then all dharmas, the Buddha originally did not express with words. Like a great illusionist, who transforms into various forms, These actually have no master, but are merely established by provisional names. Just like this, the five aggregates, the six sense bases, and the eighteen realms, etc., All arise from illusion and delusion, their nature is not firm. Like a skilled painter, who paints the image of a woman, All parts of the body are complete, and the appearance is beautiful and upright. These appearances are not real, but only deceive the eyes of the foolish, The wise understand clearly that the dharma realm is originally equal. Those who are skilled in entering the Buddha's teachings will have no doubts about this, Just like placing an amra fruit in one's own palm, it is clear. The light of the Tathagata's wisdom illuminates all sentient beings, Turning the supreme Dharma wheel, enabling them to awaken and understand. May I, when I become a Buddha, also proclaim such teachings, To transform all sentient beings, and together achieve unsurpassed enlightenment.

At that time, the World Honored One, knowing the thoughts in the minds of the gods, emitted great light from his face, illuminating the entire assembly. The Venerable Ashvajit Bhikshu, seeing this sign, joined his palms and asked the Buddha in verse:

「大聖無上尊，　　何故現斯瑞？　此必有因緣，　　愿為我等說。　今此諸天王，　　及天子眷屬，　睹佛放凈光，　　咸生於疑惑。　何人發大心，　　為當與授記？　誰今降諸魔？　　愿為我等說。　何人于佛所，　　作廣大供養，　諸根善調伏，　　蒙佛現斯瑞？　將非佛世尊，　　與諸天授記？　愿兩足尊說，　　聞已咸歡喜。　令一切眾生，　　成熟諸義利，　求證大菩提，　　如佛等無異。」

爾時世尊為馬勝比丘說伽陀曰：

「馬勝大比丘，　　善問如是事，　我今放光明，　　當爲汝顯示。　彼九億天子，　　皆來至我所，　說此光因緣，　　與授成佛記。　是諸天子等，　　久值遇諸佛，　善達諸法空，　　說偈而讚歎。　安住佛法中，　　信解心決定，　為求大菩提，　　發勇猛精進。　復于未來世，　　奉覲河沙佛，　若不供養者，　　誓不成正覺。　作是供養已，　　當得成佛道，　號曰持光明，　　於世間最勝。　彼佛出於世，　　如燈常照耀，　度脫聲聞眾，　　數滿八十會。　此諸比丘等，　　善修如實智，　住是最後身，　　皆得法眼凈。　彼佛國土中，　　所有眾生類，　壽命極長遠，　　滿八俱胝歲

【現代漢語翻譯】現代漢語譯本『至高無上的大聖尊者，為何顯現如此祥瑞？這其中必定有因緣，希望您能為我們解說。如今這些天王以及天子的眷屬們，看到佛陀放出清凈的光芒，都心生疑惑。是何人發起了大願心，將要被授予成佛的預記？是誰現在降伏了諸魔？希望您能為我們解說。是何人在佛陀這裡，做了廣大的供養，諸根調伏得很好，蒙受佛陀顯現這樣的祥瑞？莫非是佛世尊，要給諸天人授記？希望兩足尊（佛的尊稱）能為我們解說，聽聞后我們都會歡喜。令一切眾生，都能成就各種義利，求證大菩提（無上智慧），如同佛陀一樣無有差別。』

這時，世尊為馬勝比丘說了偈頌：

『馬勝大比丘，你問得很好，我現在放出光明，將為你顯示。那九億天子，都來到我這裡，說明這光明的因緣，併爲他們授成佛的預記。這些天子們，很久以前就值遇過諸佛，善於通達諸法皆空，他們說偈讚歎。安住在佛法中，信解的心堅定不移，爲了求證大菩提，發起勇猛精進之心。又在未來的世間，他們將奉見恒河沙數般的佛陀，如果不能供養這些佛陀，他們誓不成正覺（無上覺悟）。做了這樣的供養后，他們將得成佛道，名號叫做持光明，在世間最為殊勝。這位佛陀出現於世，如同明燈常照耀，度脫聲聞眾，數量圓滿八十會。這些比丘們，善於修習如實智（真如實相的智慧），安住于這最後的一生，都將得到法眼清凈。那位佛陀的國土中，所有眾生，壽命極其長遠，圓滿八俱胝歲（八億年）。』

【English Translation】 English version 'Great Sage, Supreme Honored One, why do you manifest such auspicious signs? There must be a cause and condition for this, we wish you would explain it to us. Now, these heavenly kings and the retinues of the heavenly sons, Seeing the Buddha emit pure light, all are filled with doubt. Who has generated the great aspiration, and is about to receive the prediction of Buddhahood? Who is now subduing the demons? We wish you would explain it to us. Who is it that has made vast offerings to the Buddha, Whose faculties are well-subdued, and who has received this auspicious sign from the Buddha? Could it be that the World Honored Buddha is about to give predictions to the devas? We wish the Two-Footed Honored One (a title for the Buddha) would explain, and upon hearing, we will all rejoice. May all sentient beings, achieve all kinds of benefits, Seeking to attain Great Bodhi (supreme wisdom), just like the Buddha, without any difference.'

At that time, the World Honored One spoke a verse to the Bhikshu (monk) Ma Sheng:

'Great Bhikshu Ma Sheng, you have asked well, Now I emit light, and will reveal it to you. Those nine hundred million heavenly sons, have all come to me, To explain the cause of this light, and to receive the prediction of Buddhahood. These heavenly sons, have long encountered many Buddhas, Are skilled in understanding that all dharmas are empty, and they speak verses of praise. Dwelling in the Buddha Dharma, their faith and understanding are firm, In order to seek Great Bodhi, they have generated courageous diligence. And in the future, they will pay homage to Buddhas as numerous as the sands of the Ganges, If they do not make offerings to these Buddhas, they vow not to attain Right Enlightenment (supreme awakening). Having made such offerings, they will attain the path of Buddhahood, Their name will be called Holder of Light, the most supreme in the world. This Buddha will appear in the world, like a lamp constantly shining, Liberating the Shravaka (hearer) assembly, the number will be full at eighty gatherings. These Bhikshus, are skilled in cultivating true wisdom (wisdom of the true suchness), Dwelling in this last life, they will all attain the purity of the Dharma Eye. In that Buddha's land, all sentient beings, Their lifespan will be extremely long, full of eight koti (hundred million) years.'

。　佛滅后之後，　　咸皆懷戀慕，　造無數塔廟，　　伸供養尊重。　那由他有情，　　護持佛正法，　或有發大心，　　或般無餘者。」　彼四大天王，　　蒙如來授記，　心生大忻慶，　　敬順頭面禮。

父子合集經三十三天授記品第十五

爾時三十三天帝釋天主，與其眷屬八十俱胝天子來詣佛會，見諸阿修羅王乃至四大天王等，於世尊所廣大供養，復聞如來與彼授記，于佛法中增上愛樂，發希有心，求無上道。時帝釋天主為供佛故，以神通力化作八十俱胝寶幔，是諸寶幔第一希有，皆以眾寶而為瓔珞，或赤真珠而為瓔珞，或吠琉璃，或摩尼珠，或以黃金而為瓔珞，于諸寶幔周遍垂下。又復化出八十俱胝清凈樓閣，門牖欄楯眾寶裝鉸，傘蓋幢幡次第嚴飾，一一樓閣皆有上妙師子之座，眾寶鈴網而覆其上，一一座側無數天女以為侍立。于重閣后復化八十俱胝眾寶妙車，于上各懸雜色傘蓋，以調順馬，而駕御之。又復化出八十俱胝愛啰嚩拏大龍象王，一一象王有八十俱胝頭，一一頭皆有六牙，一一牙上而有七池，一一池中有七蓮華，皆有千葉，一一葉中有七天女，一一天女復以七女而為侍從，眾寶瓔珞以嚴其身。彼蓮葉中及樓閣間，所有天女或有執持幢幡寶幔，或作歌舞，或奏音樂，或散

【現代漢語翻譯】現代漢語譯本：佛陀涅槃之後，所有人都懷著深深的思念和敬慕，建造了無數的佛塔和寺廟，表達他們的供養和尊重。無數的有情眾生，護持著佛陀的正法，他們中有的發起了偉大的菩提心，有的則證得了無餘涅槃。四大天王（指持國天王、增長天王、廣目天王、多聞天王），蒙受如來的授記，心中充滿了歡喜和慶幸，恭敬地向佛陀頂禮。

《父子合集經》第三十三天授記品第十五

當時，三十三天（佛教宇宙觀中位於須彌山頂的天界）的帝釋天主（天界之主），與其眷屬八十俱胝（俱胝為印度數字單位，表示千萬）天子來到佛陀的法會，看到諸位阿修羅王（非天，一種神道眾生）乃至四大天王等，在世尊面前廣行供養，又聽聞如來為他們授記，對佛法更加愛樂，發起了稀有的心，尋求無上菩提之道。當時，帝釋天主爲了供養佛陀，以神通力化作八十俱胝寶幔，這些寶幔極其稀有，都用各種珍寶作為裝飾，有的用赤真珠作為裝飾，有的用吠琉璃（一種寶石），有的用摩尼珠（如意寶珠），有的用黃金作為裝飾，在寶幔的周圍垂下。又化現出八十俱胝清凈的樓閣，門窗欄桿都用各種珍寶裝飾，傘蓋幢幡依次排列裝飾，每一個樓閣都有上妙的獅子座，用各種珍寶鈴網覆蓋在上面，每一個座位旁邊都有無數的天女侍立。在重閣後面又化現出八十俱胝各種珍寶裝飾的妙車，上面懸掛著各種顏色的傘蓋，用調順的馬駕馭著。又化現出八十俱胝愛啰嚩拏（帝釋天的坐騎）大龍象王，每一頭象王都有八十俱胝個頭，每一個頭都有六根象牙，每一根象牙上都有七個池塘，每一個池塘里都有七朵蓮花，每一朵蓮花都有千片花瓣，每一片花瓣中都有七位天女，每一位天女又以七位侍女作為侍從，用各種珍寶瓔珞裝飾她們的身體。那些蓮花葉中和樓閣之間，所有的天女有的執持著幢幡寶幔，有的在唱歌跳舞，有的在演奏音樂，有的散散種種天花，供養如來。

【English Translation】 English version: After the Buddha's Parinirvana, all beings held deep longing and reverence, constructing countless stupas and temples, expressing their offerings and respect. Countless sentient beings upheld the Buddha's true Dharma, some of them generated great Bodhicitta (the aspiration for enlightenment), while others attained Nirvana without remainder. The Four Great Heavenly Kings (Dhritarashtra, Virudhaka, Virupaksha, and Vaishravana), having received predictions from the Tathagata, were filled with joy and delight, respectfully bowing their heads in reverence to the Buddha.

Chapter Fifteen, 'The Predictions in the Thirty-Three Heavens' from the 'Sutra of the Assembly of Father and Son'

At that time, Sakra, Lord of the Thirty-Three Heavens (a celestial realm located on the summit of Mount Sumeru in Buddhist cosmology), along with his retinue of eighty kotis (a unit of Indian numbering, meaning ten million) of heavenly sons, came to the Buddha's assembly. Seeing the Asura Kings (demigods, a type of divine being) and the Four Great Heavenly Kings making extensive offerings to the World Honored One, and hearing the Tathagata give them predictions, they developed an increased love for the Dharma, generated a rare mind, and sought the unsurpassed path of enlightenment. Then, Sakra, Lord of the Thirty-Three Heavens, in order to make offerings to the Buddha, used his supernatural powers to transform eighty kotis of jeweled canopies. These canopies were extremely rare, all adorned with various jewels, some with red pearls, some with lapis lazuli, some with mani jewels (wish-fulfilling jewels), and some with gold, hanging down all around the canopies. He also transformed eighty kotis of pure pavilions, with doors, windows, and railings all decorated with various jewels, and umbrellas and banners arranged in order. Each pavilion had a supreme lion throne, covered with nets of jeweled bells, and beside each throne stood countless heavenly maidens. Behind the pavilions, he transformed eighty kotis of wonderful jeweled chariots, each with various colored umbrellas hanging above, drawn by well-trained horses. He also transformed eighty kotis of Airavata (Indra's mount) great dragon elephant kings. Each elephant king had eighty kotis of heads, each head had six tusks, each tusk had seven ponds, each pond had seven lotuses, each lotus had a thousand petals, each petal had seven heavenly maidens, and each heavenly maiden had seven attendants, adorning their bodies with various jeweled ornaments. Among the lotus petals and in the pavilions, all the heavenly maidens were either holding banners and jeweled canopies, singing and dancing, playing music, or scattering scattering various heavenly flowers, making offerings to the Tathagata.

旃檀沉水香等，或散天中曼陀羅華，及以七寶所成之華，于虛空中如雨而下，遍迦毗羅城，縱廣六十逾繕那量，散已復散，積至於膝。

是時八十俱胝天子為供養故，亦以神力化出八十俱胝龍象，一一象上皆有幰蓋，亦以眾寶而嚴飾之；復化八億上妙寶車，復化八億殊妙天女，復化八億天諸伎樂。是諸天女各乘寶車，作樂歌舞，散諸香華，于虛空中右繞三匝，如向所說阿修羅王所作供養無有異也。

是時天主及諸天子伸供養已，作是思念：「此化天女作供養已，了知諸法如佛所說皆如幻化，復觀自身亦同幻化，知彼供養及如來身亦如幻化，佛所說法悉成幻化。」了知是已，離諸疑惑，於世尊所右繞三匝，頭頂禮敬，住立一面，合掌向佛，以偈贊曰：

「化人所作諸供養，　　巧妙變現無與等，　乃至觀察自身相，　　悉同幻化無有異。　謂若佛說一切法，　　及與授記成佛事，　令諸天發歡喜心，　　此等皆同於幻化。　此說牟尼清凈身，　　及所說法皆如幻，　唯愿如來絕眾疑，　　令于授記心開解。　謂彼愚夫諸異生，　　迷於所行真實行，　由此不了如幻法，　　乃說世間無授記。　謂若有學與無學，　　及求緣覺弟子等，　彼皆了知如幻法，　　于佛法中無疑惑。　有若

【現代漢語翻譯】現代漢語譯本：旃檀（一種香木）、沉水香等香料，或者從天空中散落下曼陀羅花，以及用七寶製成的花朵，在虛空中像雨一樣落下，遍佈迦毗羅城（佛陀的故鄉），縱橫六十由旬（古印度長度單位），散落的花朵不斷堆積，直到沒過膝蓋。這時，八十俱胝（古印度計數單位，表示極大的數量）天子爲了供養，也用神力化現出八十俱胝龍象，每一頭象上都有華麗的傘蓋，也用各種珍寶裝飾；又化現出八億上等的寶車，又化現出八億美妙的天女，又化現出八億天上的各種樂器。這些天女各自乘坐寶車，演奏音樂，唱歌跳舞，散發各種香花，在虛空中向右繞行三圈，就像之前所說的阿修羅王（一種神祇）所做的供養一樣，沒有任何差別。這時，天主和眾天子獻上供養后，心中思念：『這些化現的天女獻上供養后，已經了知一切諸法都像佛陀所說的那樣，如同幻化，再觀察自身也如同幻化，知道他們的供養和如來（佛陀的稱號）的身體也如同幻化，佛陀所說的一切法都如同幻化。』瞭解這些之後，他們消除了所有的疑惑，在世尊（佛陀的尊稱）面前向右繞行三圈，頭頂禮拜，站立在一旁，合掌向佛，用偈頌讚嘆道：『化現的人所做的各種供養，巧妙的變現無與倫比，乃至觀察自身的形相，都如同幻化，沒有任何差別。如果說佛陀所說的一切法，以及授記成佛的事情，令諸天生起歡喜心，這些都如同幻化。這說明牟尼（佛陀的稱號）清凈的身體，以及所說的一切法都如同幻化，只願如來消除眾人的疑惑，使他們對授記開解。那些愚癡的凡夫俗子，迷惑于所行的真實行為，因此不瞭解如幻的法，就說世間沒有授記。如果是有學（還在修行的聖者）和無學（已證果的聖者），以及求緣覺（獨自開悟者）的弟子等，他們都瞭解如幻的法，對於佛法中沒有疑惑。如果有人

【English Translation】 English version: Fragrances like sandalwood and aloeswood, or Mandarava flowers scattered from the sky, and flowers made of the seven treasures, fell like rain in the void, covering the city of Kapilavastu (Buddha's hometown), extending sixty yojanas (an ancient Indian unit of distance) in length and width. The scattered flowers accumulated until they reached knee-deep. At that time, eighty kotis (an ancient Indian unit of counting, representing a very large number) of devaputras (heavenly beings) also used their divine power to transform into eighty kotis of dragon elephants for the sake of offering. Each elephant had a magnificent canopy, also adorned with various treasures; they also transformed into eight hundred million superior jeweled carriages, eight hundred million exquisite heavenly maidens, and eight hundred million heavenly musical instruments. These heavenly maidens each rode in a jeweled carriage, making music, singing, and dancing, scattering various fragrant flowers, circling three times to the right in the void, just like the offerings made by the Asura King (a type of deity) mentioned earlier, without any difference. At that time, the Lord of the Gods and the devaputras, having made their offerings, thought: 'These transformed heavenly maidens, having made their offerings, have already understood that all dharmas (teachings) are like illusions, as the Buddha has said. Observing themselves, they are also like illusions. They know that their offerings and the body of the Tathagata (an epithet of the Buddha) are also like illusions, and all the dharmas spoken by the Buddha are like illusions.' Having understood this, they eliminated all doubts. They circled three times to the right before the World Honored One (an epithet of the Buddha), bowed their heads in reverence, stood to one side, joined their palms towards the Buddha, and praised him with verses: 'The various offerings made by the transformed beings, the skillful transformations are unparalleled, even observing one's own form, it is like an illusion, without any difference. If it is said that all the dharmas spoken by the Buddha, and the matter of receiving predictions of Buddhahood, cause the devas to rejoice, these are all like illusions. This explains that the pure body of the Muni (an epithet of the Buddha), and all the dharmas spoken are like illusions. May the Tathagata dispel the doubts of the people, and enable them to understand the predictions. Those foolish ordinary beings, confused by their real actions, therefore do not understand the illusory dharmas, and say that there are no predictions in the world. If there are those who are still learning (saints still in training) and those who have completed their learning (saints who have attained enlightenment), and disciples who seek to become Pratyekabuddhas (those who attain enlightenment on their own), they all understand the illusory dharmas, and have no doubts about the Buddha's teachings. If there is someone

樂修寂靜行，　　單已求證獨覺果，　彼能了知如幻法，　　于佛法中無疑惑。　有若樂行菩薩行，　　利樂世間無放逸，　如是佛子了幻法，　　於一切法無分別。　最上善逝調御師，　　具足大悲無與等，　十力勝慧妙難思，　　於此法中達自性。　或有依止阿蘭若，　　離諸熱惱無希求，　彼能了知如幻法，　　于佛法中無疑惑。　若達諸法如幻化，　　實無少法而可得，　彼則遠離一切疑，　　當於佛教生尊重。　愿我成佛出世間，　　常說諸法皆如幻，　皆令解脫虛妄因，　　安住真常佛境界。」

爾時世尊知彼天主及諸天子深心所念，于其面門，放凈光明。尊者馬勝比丘睹是相已，合掌向佛，以偈問曰：

「牟尼具足大名稱，　　今者忽放凈光明，　此光殊勝非無因，　　唯愿大慈為我說。　如來面門現此瑞，　　時會睹已咸有疑，　我等愿說光所從，　　聞者皆得心清凈。　諸天稱讚佛功德，　　廣設最上妙供養，　將非如來放此光，　　令諸天子心悅豫？　佛放無邊離垢光，　　此光清凈逾珂月，　將非諸天達幻法，　　十力與之垂印可？　牟尼積集菩提行，　　常修法施心無吝，　唯冀如來決眾疑，　　令于佛法善安住。」

爾時世尊為

【現代漢語翻譯】現代漢語譯本喜愛修行寂靜之道的人，獨自尋求證得獨覺的果位，他們能夠了知一切法如幻象，對於佛法沒有疑惑。如果有人喜歡奉行菩薩之道，利益世間眾生而不懈怠，這樣的佛子也能了知一切法如幻象，對於一切法不起分別。最偉大的善逝調御師，具足無與倫比的大悲心，擁有十力殊勝的智慧，深奧難測，他們能在此法中通達自性。或者有人依止寂靜的處所，遠離各種煩惱，沒有世俗的追求，他們也能了知一切法如幻象，對於佛法沒有疑惑。如果通達諸法如幻化，實際上沒有絲毫實法可以獲得，他們就能遠離一切疑惑，應當對佛教生起尊重之心。愿我成就佛陀，出離世間，常常宣說諸法皆如幻象，使眾生都能解脫虛妄的因緣，安住于真實永恒的佛陀境界。

那時，世尊知道天主和諸天子內心所想，從面門放出清凈的光明。尊者馬勝比丘看到這個景象后，合掌向佛，用偈頌問道：

『牟尼（釋迦牟尼佛的尊稱）具足偉大的名聲，今天忽然放出清凈的光明，這光明殊勝必定有原因，唯愿大慈大悲的佛陀為我解說。如來面門顯現這樣的瑞相，在場的大眾都感到疑惑，我們希望佛陀能說出這光明從何而來，讓聽聞的人都能心生清凈。諸天稱讚佛陀的功德，廣設最上等的妙好供養，難道是如來放出這光明，讓諸天子心生歡喜嗎？佛陀放出無邊無垢的光明，這光明清凈勝過明月，難道是諸天通達了幻化之法，十力佛陀為他們印可嗎？牟尼（釋迦牟尼佛的尊稱）積累菩提的修行，常常修習法佈施，心中沒有吝嗇，只希望如來能解除大眾的疑惑，使他們能安住于佛法之中。』

那時，世尊為

【English Translation】 English version Those who delight in the practice of stillness, seeking alone to realize the fruit of a Pratyekabuddha (a solitary enlightened one), They are able to understand that all dharmas (phenomena) are like illusions, and have no doubts about the Buddha's teachings. If there are those who delight in practicing the Bodhisattva path, benefiting the world without negligence, Such Buddha's children also understand that all dharmas are like illusions, and do not discriminate among all dharmas. The supreme Sugata (Buddha), the tamer of beings, possesses great compassion that is unparalleled, With ten powers and supreme wisdom, profound and inconceivable, they can realize their own nature within this Dharma. Or there are those who rely on secluded places, away from all afflictions, without worldly desires, They are also able to understand that all dharmas are like illusions, and have no doubts about the Buddha's teachings. If one understands that all dharmas are like illusions, and that in reality there is not a single dharma to be obtained, They will be free from all doubts, and should develop respect for the Buddha's teachings. May I become a Buddha, emerge from the world, and always proclaim that all dharmas are like illusions, So that all beings may be liberated from the causes of delusion, and abide in the true and eternal realm of the Buddha.

At that time, the World Honored One, knowing the thoughts in the hearts of the Lord of Gods and the gods, emitted pure light from his face. The Venerable Ashvajit Bhikshu (one of the first five disciples of the Buddha), seeing this sign, put his palms together towards the Buddha and asked in verse:

'Muni (an epithet for Shakyamuni Buddha), possessing great renown, today suddenly emits pure light, This extraordinary light must have a reason, I beseech the compassionate Buddha to explain it to me. The Tathagata (another epithet for the Buddha) manifests such an auspicious sign on his face, and the assembly is filled with doubt, We wish that the Buddha would tell us where this light comes from, so that those who hear it may have their minds purified. The gods praise the Buddha's merits, and offer the most excellent and wonderful offerings, Is it perhaps that the Tathagata emits this light to make the gods rejoice? The Buddha emits boundless, immaculate light, this light is purer than the bright moon, Is it perhaps that the gods have understood the illusory nature of dharmas, and the Buddha with ten powers is giving them his approval? Muni (an epithet for Shakyamuni Buddha) accumulates the practices of Bodhi (enlightenment), always practicing the giving of Dharma without stinginess, We only hope that the Tathagata will resolve the doubts of the assembly, so that they may abide well in the Buddha's teachings.'

At that time, the World Honored One, for

馬勝比丘說伽陀曰：

「善哉馬勝大比丘，　　汝能請問放光事，　我今為說此因由，　　與諸天子授佛記。　如是彼諸天子眾，　　能了一切法如幻，　成就無邊凈智明，　　滅諸癡暗除疑惑。　曾於過去生死中，　　親近承事河沙佛，　從彼聞法正思惟，　　由是了知如幻法。　今於我前伸供養，　　亦知諸法皆如化，　已於佛法離諸疑，　　得決定心無損減。　彼等當於未來世，　　得成最上菩提道，　號曰帝幢王如來，　　巍巍功德極高顯。　教化那由他眾生，　　為說如是如幻法，　是諸天子同名號，　　次第皆當得作佛。　汝等諸天舍放逸，　　觀諸境界猶如幻，　漸能修習奢摩他，　　速得無上菩提果。」

父子合集經焰摩天授記品第十六

爾時焰摩天王與四俱胝天子來詣佛所，見諸阿修羅王乃至三十三天帝釋天主，于佛世尊作大供養，復聞如來與彼授記，歡喜踴躍，得未曾有，于佛法中深生愛樂。即作是念：「謂佛證得最上甘露第一之法，于諸世間無有少法而不能知，無所不見，無不解了，無不現證，由彼如來於世俗諦及勝義諦明瞭通達，無有限礙。彼世俗者，謂世間行，若業若報，已生未生，皆悉知之，無有錯謬；彼勝義者，第一清凈，不可識別，不可

【現代漢語翻譯】現代漢語譯本馬勝比丘說偈頌道：『善哉，馬勝大比丘，你能夠請問佛陀放光的事情，我現在為你解說這其中的因由，併爲諸位天子授記。這些天子們，能夠明瞭一切法都如幻象，成就無邊清凈的智慧光明，滅除一切愚癡黑暗，消除疑惑。他們曾在過去生死輪迴中，親近侍奉過無數如恒河沙數般的佛陀，從他們那裡聽聞佛法並如理思維，因此了知一切法都如幻象。如今在我面前獻上供養，也知道一切法都如幻化，已經對佛法不再有任何疑惑，得到堅定的信心，不會退減。他們將在未來世，成就最上菩提之道，名號為帝幢王如來（帝幢王，佛名），擁有巍峨高顯的功德。教化無數眾生，為他們宣說這如幻的佛法，這些天子們都將擁有相同的名號，依次都將成佛。你們這些天人應當捨棄放逸，觀察一切境界都如幻象，逐漸修習奢摩他（奢摩他，止觀中的止），迅速證得無上菩提的果位。』

《父子合集經》焰摩天授記品第十六

當時，焰摩天王（焰摩天，欲界六天之一）與四俱胝（俱胝，數量單位，此處指極多）天子來到佛陀所在之處，看到諸位阿修羅王（阿修羅，一種神道眾生）乃至三十三天（三十三天，欲界第二天）的帝釋天主（帝釋天，三十三天的統治者），都對佛陀世尊作大供養，又聽聞如來為他們授記，歡喜踴躍，感到前所未有，對佛法生起深深的愛樂。他們心中想到：『佛陀證得了最上甘露第一之法，對於世間的一切法沒有不能知道的，沒有不能看見的，沒有不能理解的，沒有不能現證的，因為如來對於世俗諦（世俗諦，相對真理）和勝義諦（勝義諦，絕對真理）都明瞭通達，沒有任何障礙。世俗諦是指世間的行為，無論是業還是果報，已經發生的和尚未發生的，都完全知曉，沒有絲毫錯誤；勝義諦是指第一清凈，不可識別，不可

【English Translation】 English version Then, Bhikshu Asvaghosa spoke in verses: 'Excellent, great Bhikshu Asvaghosa, you are able to inquire about the matter of the Buddha emitting light. I will now explain the cause of this and bestow predictions upon the heavenly beings. These heavenly beings are able to understand that all dharmas are like illusions, achieving boundless pure wisdom and light, extinguishing all ignorance and darkness, and eliminating doubts. In their past lives, they have been close to and served countless Buddhas, as numerous as the sands of the Ganges River. From them, they heard the Dharma and contemplated it correctly, thus understanding that all dharmas are like illusions. Now, they offer their worship before me, also knowing that all dharmas are like transformations. They have already departed from all doubts about the Buddha's teachings, obtaining firm faith without diminishing. In the future, they will attain the supreme path of Bodhi, and their names will be Tathagata Dhvaja-raja (Dhvaja-raja, name of a Buddha), possessing majestic and highly visible merits. They will teach countless beings, explaining to them the Dharma of illusions. These heavenly beings will all have the same name, and they will all become Buddhas in succession. You heavenly beings should abandon your laxity, observe all realms as illusions, gradually cultivate Samatha (Samatha, calming meditation), and quickly attain the supreme fruit of Bodhi.'

The Sixteenth Chapter, 'The Prediction of Yama' from the 'Sutra of the Collection of Father and Son'

At that time, King Yama (Yama, one of the six heavens of the desire realm) and four kotis (koti, a unit of number, here meaning extremely many) of heavenly beings came to where the Buddha was. They saw the Asura Kings (Asura, a kind of divine being) and even the Lord Sakra (Sakra, ruler of the Thirty-Three Heavens) of the Thirty-Three Heavens (Thirty-Three Heavens, the second heaven of the desire realm), all making great offerings to the World Honored Buddha. They also heard the Tathagata giving predictions to them, and they were overjoyed, feeling unprecedented joy, and developed a deep love for the Buddha's teachings. They thought in their hearts: 'The Buddha has attained the supreme nectar, the foremost Dharma. There is no Dharma in the world that he does not know, nothing he does not see, nothing he does not understand, and nothing he does not realize. Because the Tathagata is clear and thoroughly understands both the conventional truth (conventional truth, relative truth) and the ultimate truth (ultimate truth, absolute truth), without any obstacles. The conventional truth refers to worldly actions, whether it is karma or its retribution, whether it has already occurred or has not yet occurred, all are completely known without any error; the ultimate truth refers to the first purity, which is unrecognizable, un

智知，不可言說，不可顯示，非見非聞，非取非舍，非動非靜，非得非失，非去非來，非輕非重，非毀非譽，非利非衰，非稱非譏，非樂非苦，非色非非色，非數非非數，非分別非離分別，非煩惱非離煩惱，絕諸戲論，超諸言說，乃至所謂色相不可得，受、想、行、識相亦不可得；眼相不可得，耳、鼻、舌、身、意相亦不可得；色相不可得，聲、香、味、觸、法相亦不可得；眼識不可得，耳、鼻、舌、身、意識亦不可得；眼觸不可得，耳、鼻、舌、身、意、觸亦不可得；眼觸所生諸受不可得，耳、鼻、舌、身、意觸所生諸受亦不可得；色想不可得，乃至法想亦不可得；地界不可得，水、火、風、空、識界亦不可得；欲界相不可得，色界、無色界相亦不可得；有為相不可得，無為相亦不可得。若人於此勝義法中，求彼諸法及自性者，不可得也。

「又諸無聞愚夫異生，聞是法者則懷驚怖，于佛法中心生悔惱，於一切智即便退失，諸天世人咸共輕毀，如是之人常處輪迴，則為眾苦之所纏縛。」

時焰摩天王及諸天子，觀察世間一切眾生常處生死，眾苦逼切。于佛正法深生尊重，以神通力作大供養，與前三十三天所陳供養勝過于彼。是諸天子供養畢已，右繞三匝，頭面禮足，住立一面，合掌向佛，以偈贊曰：

【現代漢語翻譯】現代漢語譯本：智慧的本質，是無法用言語表達的，無法用現象展示的。它不是能被看見的，不是能被聽到的，不是能被獲取的，不是能被捨棄的。它不是動的，不是靜的，不是得到的，不是失去的，不是去的，不是來的，不是輕的，不是重的，不是被譭謗的，不是被讚譽的，不是有利的，不是衰敗的，不是被稱讚的，不是被譏諷的，不是快樂的，不是痛苦的，不是有形的，不是無形的，不是可數的，不是不可數的，不是分別的，不是脫離分別的，不是煩惱的，不是脫離煩惱的。它超越了一切戲論，超越了一切言說。乃至所謂的色相（物質現象）不可得，受（感受）、想（思維）、行（意志）、識（意識）的現象也是不可得的；眼相（眼睛）不可得，耳（耳朵）、鼻（鼻子）、舌（舌頭）、身（身體）、意（意識）的現象也是不可得的；色相（顏色）不可得，聲（聲音）、香（氣味）、味（味道）、觸（觸感）、法（概念）的現象也是不可得的；眼識（視覺意識）不可得，耳（聽覺）、鼻（嗅覺）、舌（味覺）、身（觸覺）、意識（思維意識）也是不可得的；眼觸（視覺接觸）不可得，耳（聽覺）、鼻（嗅覺）、舌（味覺）、身（觸覺）、意觸（思維接觸）也是不可得的；眼觸所生的各種感受不可得，耳（聽覺）、鼻（嗅覺）、舌（味覺）、身（觸覺）、意觸（思維接觸）所生的各種感受也是不可得的；色想（對顏色的思維）不可得，乃至法想（對概念的思維）也是不可得的；地界（地元素）不可得，水（水元素）、火（火元素）、風（風元素）、空（空元素）、識界（意識元素）也是不可得的；欲界相（慾望界）不可得，色界（物質界）、無色界（非物質界）的現象也是不可得的；有為相（因緣和合的現象）不可得，無為相（非因緣和合的現象）也是不可得的。如果有人在這種殊勝的真理中，尋求那些諸法及其自性，那是不可得的。此外，那些沒有聽聞過佛法的愚癡凡夫，聽到這些道理就會感到驚恐，對佛法產生懷疑和懊惱，從而失去對一切智慧的追求。他們會被天人和世人輕視和譭謗，這樣的人會永遠在輪迴中受苦，被各種痛苦所束縛。當時，焰摩天王（Yama, 掌管死亡的神）和諸位天子，觀察到世間一切眾生常常處於生死輪迴之中，被各種痛苦所逼迫。他們對佛陀的正法深生敬重，用神通力做了盛大的供養，比之前三十三天（Trayastrimsa, 佛教宇宙觀中的一個天界）所做的供養還要殊勝。這些天子供養完畢后，右繞佛陀三圈，頭面頂禮佛足，然後站立在一旁，合掌向佛，用偈頌讚嘆道：

【English Translation】 English version: Wisdom is inexpressible, unshowable, neither seen nor heard, neither taken nor abandoned, neither moving nor still, neither gained nor lost, neither going nor coming, neither light nor heavy, neither destroyed nor praised, neither beneficial nor declining, neither praised nor mocked, neither pleasant nor painful, neither form nor formless, neither countable nor uncountable, neither discriminating nor non-discriminating, neither afflicted nor non-afflicted. It transcends all conceptual play, surpasses all speech. Even the so-called form (rupa, material phenomenon) is unattainable, and so are the phenomena of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana); the eye (caksu) is unattainable, and so are the phenomena of ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind (manas); the form (rupa) is unattainable, and so are the phenomena of sound (sabda), smell (gandha), taste (rasa), touch (sparsha), and dharma (mental objects); eye-consciousness (caksu-vijnana) is unattainable, and so are ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind-consciousness (mano-vijnana); eye-contact (caksu-samsparsha) is unattainable, and so are ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind-contact (mano-samsparsha); the various feelings arising from eye-contact are unattainable, and so are the various feelings arising from ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind-contact (mano-samsparsha); the perception of form is unattainable, and so is the perception of dharma; the earth element (prthivi-dhatu) is unattainable, and so are the water (ap-dhatu), fire (tejo-dhatu), wind (vayu-dhatu), space (akasa-dhatu), and consciousness elements (vijnana-dhatu); the realm of desire (kama-dhatu) is unattainable, and so are the phenomena of the realm of form (rupa-dhatu) and the formless realm (arupa-dhatu); the conditioned (samskrta) is unattainable, and so is the unconditioned (asamskrta). If someone seeks these dharmas and their self-nature in this supreme truth, they are unattainable. Furthermore, those ignorant ordinary beings who have not heard the Dharma, upon hearing these teachings, will be filled with fear and terror. They will develop doubts and remorse towards the Buddha's teachings, and thus lose their pursuit of all wisdom. They will be despised and slandered by gods and humans alike. Such beings will remain trapped in the cycle of rebirth, bound by all kinds of suffering. At that time, King Yama (Yama, the god of death) and the heavenly sons, observing that all beings in the world are constantly in the cycle of birth and death, oppressed by various sufferings, developed deep respect for the Buddha's true Dharma. They used their supernatural powers to make great offerings, which surpassed the offerings made by the thirty-three gods (Trayastrimsa, a heaven in Buddhist cosmology) before. After completing their offerings, these heavenly sons circumambulated the Buddha three times, bowed their heads to his feet, stood to one side, and with palms joined, praised the Buddha with verses:

「觀佛諸蘊皆空寂，　　處界等法亦復然，　諸根境界常湛然，　　則見如來真實性。　世間智者于實法，　　不由他悟自然解，　所謂世俗及勝義，　　離此更無第三法。　如來出現於世間，　　隨機演說世俗法，　眾生若發清凈心，　　常獲人天諸快樂。　人中無畏釋師子，　　依世俗諦說六趣，　諸天及人阿修羅，　　地獄鬼界傍生等。　富樂豐饒尊勝族，　　下劣種姓貧窶家，　仆隸走使伎樂人，　　及彼癃殘諸疾苦。　如是所說世俗法，　　普為利益凡夫人，　由眾生起渴愛心，　　不能出離世八法，　所謂利衰及譭譽，　　及與稱譏苦樂等，　得者增于忻喜心，　　失者常生於熱惱。　此依世俗談真諦，　　由染慧故起顛倒，　不凈為凈苦為樂，　　無我法中執為我，　于無常法謂為常，　　起虛妄想而封著。　彼雖設得聞佛言，　　心生驚怖不信受，　由謗如來正法故，　　于地獄中受極苦。　如是貪慾愚癡人，　　展轉沉淪不休息，　若有人于佛法中，　　以慧揀擇非顛倒，　棄捨輪迴苦惱因，　　漸能修習菩提道，　諸法自性本清凈，　　及勝義諦非詮顯，　若人聞生愛樂心，　　當知是為真佛子。　我依如來作是說，　　諸天一心當樂求，

【現代漢語翻譯】現代漢語譯本觀察佛陀所說的五蘊（色、受、想、行、識，構成個體存在的五種要素）皆是空寂的，處（十二處，即六根和六境）界（十八界，即六根、六境和六識）等一切法也是如此。六根（眼、耳、鼻、舌、身、意）和六境（色、聲、香、味、觸、法）的境界常常是清澈寂靜的，這樣就能見到如來的真實本性。世間的智者對於真實的法，不需依靠他人開悟，自然就能理解，所謂世俗諦和勝義諦，除此之外再沒有第三種法。如來出現在世間，根據眾生的根器和意願，演說世俗的法，眾生如果發起清凈的心，就能常常獲得人天界的各種快樂。人中無畏的釋迦獅子（佛陀），依據世俗諦講述六道輪迴，包括諸天、人、阿修羅（非天），以及地獄、餓鬼、畜生等。富裕快樂、尊貴顯赫的家族，以及卑賤貧窮的家庭，還有奴僕、使者、藝人，以及那些殘疾和遭受疾病痛苦的人。這些所說的世俗法，普遍是爲了利益凡夫俗子，由於眾生生起渴愛之心，不能出離世間的八法（利、衰、毀、譽、稱、譏、苦、樂）。所謂利益和衰敗，譭謗和讚譽，稱揚和譏諷，痛苦和快樂等，得到時就增加歡喜心，失去時就常常產生煩惱。這是依據世俗的觀點談論真諦，由於被染污的智慧，產生了顛倒的認知，把不凈的看作是清凈的，把痛苦的看作是快樂的，在無我的法中執著為有我。對於無常的法認為是常住的，產生虛妄的念頭而執著不放。他們即使聽聞佛陀的教誨，心中也會感到驚恐而不相信接受，由於誹謗如來的正法，在地獄中遭受極大的痛苦。像這樣貪慾和愚癡的人，輾轉沉淪而不得休息，如果有人在佛法中，用智慧來辨別，不產生顛倒的認知。捨棄輪迴痛苦的根源，逐漸能夠修習菩提之道，諸法的自性本來就是清凈的，勝義諦是無法用語言文字來完全表達的。如果有人聽聞后產生愛樂之心，應當知道這個人是真正的佛子，我依據如來的教誨這樣說，諸天應當一心樂於追求。

【English Translation】 English version Contemplate that the aggregates (skandhas - form, feeling, perception, mental formations, consciousness) of the Buddha are all empty and still, and that the realms (dhatus - the six sense bases and their objects) and other dharmas (phenomena) are also the same. The realms of the six senses (eye, ear, nose, tongue, body, mind) and their objects are always clear and serene, and thus one can see the true nature of the Tathagata (Buddha). The wise in the world, regarding the true dharma, understand naturally without relying on others for enlightenment. The so-called conventional truth and ultimate truth, there is no third dharma beyond these. The Tathagata appears in the world, expounding the conventional dharma according to the capacities and inclinations of beings. If beings generate a pure mind, they will always obtain various joys in the realms of humans and gods. The fearless lion of the Shakya clan (Buddha) in the human world, based on conventional truth, speaks of the six realms of existence, including gods, humans, asuras (demigods), as well as hells, hungry ghosts, and animals. The wealthy and joyful, the noble and honored families, as well as the lowly and impoverished families, servants, messengers, entertainers, and those who are disabled and suffer from illnesses. These conventional dharmas that are spoken are generally for the benefit of ordinary people. Because beings give rise to craving, they cannot escape the eight worldly dharmas (gain, loss, defamation, praise, honor, ridicule, suffering, and pleasure). The so-called gain and loss, defamation and praise, honor and ridicule, suffering and pleasure, etc., when obtained, increase joy, and when lost, constantly give rise to distress. This is discussing the ultimate truth from the perspective of conventional views. Due to defiled wisdom, inverted perceptions arise, regarding the impure as pure, suffering as pleasure, and clinging to a self in what is without self. Regarding the impermanent as permanent, giving rise to false thoughts and clinging to them. Even if they hear the Buddha's teachings, their hearts will be frightened and they will not believe or accept them. Because they slander the Tathagata's true dharma, they will suffer extreme pain in hell. People like this, with greed and ignorance, will continue to sink and not find rest. If someone in the Buddha's dharma uses wisdom to discern and does not generate inverted perceptions. They abandon the causes of suffering in samsara (cycle of rebirth) and gradually cultivate the path to Bodhi (enlightenment). The nature of all dharmas is originally pure, and the ultimate truth cannot be fully expressed by language and words. If someone hears this and generates a loving and joyful heart, know that this person is a true child of the Buddha. I say this based on the Tathagata's teachings, and all gods should wholeheartedly seek it.

若能如理依法行，　　畢竟皆當成佛道。」

爾時世尊知諸天子深心所念，口放凈光，普照時會。尊者馬勝比丘睹是光已，一心合掌，以偈問曰：

「如來今者放光明，　　眾會見已生疑慮，　愿為我等說其由，　　令此大眾心安隱。　若或諸天得授記，　　咸皆尊重生隨喜，　具智慧者亦希望，　　于佛法中常精進。　此諸天子住佛前，　　皆為最上功德器，　伏冀如來闡大慈，　　以梵音聲垂攝受。　彼聞佛德心忻樂，　　謂我當得無有疑，　若得如來授記言，　　勇猛勤修無退轉。　大哉無上天人師，　　破異論者歸正理，　眾會佇聞微妙音，　　速演諸天授記事。」

爾時世尊為馬勝尊者說伽陀曰：

「馬勝比丘當諦聽，　　我為宣說放光事，　此大集會諸天人，　　樂聞如來功德故。　世有下劣凡夫人，　　聞佛功德不忻樂，　彼懷貪恚常熾然，　　百千生中多忿諍。　若於佛法生信樂，　　是人曩劫曾薰習，　大悲願力常相應，　　當獲如是佛功德。　若見世間衰苦者，　　常起悲心為憐愍，　贊佛勝德叵思議，　　令彼凈信生愛樂。　諸天曾於過去佛，　　廣大修習諸善根，　今聞佛德妙難思，　　猶若花鬘當頂受。　彼焰摩天並眷屬，

【現代漢語翻譯】現代漢語譯本『如果能夠如理如法地修行，最終都將成就佛道。』

當時，世尊知道諸位天子內心所想，口中放出清凈的光芒，普遍照耀著當時的集會。尊者馬勝比丘看到這光芒后，一心合掌，用偈頌問道：

『如來今天放出光明，大眾見了都產生了疑惑，希望您為我們說明其中的緣由，讓這裡的大眾心安寧。如果諸位天人能夠得到授記，大家都會尊重並隨喜，具有智慧的人也希望在佛法中常常精進。這些天子們站在佛前，都是最上等的功德之器，懇請如來發大慈悲，用梵音來攝受他們。他們聽到佛的功德會心生歡喜，認為自己必定能夠得到，不會有任何懷疑。如果得到如來的授記，就會勇猛精進地修行，不會退轉。偉大啊，無上的天人導師，您能破除異端邪說，使人歸於正理。大眾都在等待聆聽您微妙的聲音，請儘快宣說諸天被授記的事情。』

當時，世尊為馬勝尊者說了偈頌：

『馬勝比丘，你應當仔細聽，我為你宣說放光的原因，這些大威德的諸天人，是因為喜歡聽聞如來的功德。世間有下劣的凡夫俗子，聽到佛的功德不會歡喜，他們懷著貪婪和嗔恨，常常熾盛燃燒，在百千世中多有忿怒和爭鬥。如果對佛法產生信仰和喜悅，這個人是過去世曾經熏習過的，大悲願力常常與他相應，應當獲得這樣的佛的功德。如果看到世間的衰敗和痛苦，常常生起悲憫之心，讚歎佛的殊勝功德不可思議，使他們生起清凈的信心和愛樂。諸天在過去佛時，廣泛地修習各種善根，現在聽到佛的功德微妙難思，就像花鬘一樣戴在頭頂接受。那焰摩天（Yama，意為夜摩天，欲界第三層天）和他的眷屬，

【English Translation】 English version 'If one can practice according to the Dharma, they will ultimately achieve Buddhahood.'

At that time, the World Honored One, knowing the thoughts in the hearts of the heavenly beings, emitted pure light from his mouth, illuminating the entire assembly. The Venerable Asvajit (馬勝) Bhikkhu, upon seeing this light, joined his palms in reverence and asked in verse:

'The Tathagata (如來) now emits light, causing doubt among the assembly. We beseech you to explain the reason, so that this assembly may find peace. If the heavenly beings receive predictions, all will respect and rejoice. Those with wisdom also hope to be ever diligent in the Buddha's Dharma. These heavenly beings stand before the Buddha, all being vessels of the highest merit. We implore the Tathagata to extend great compassion, and to receive them with your Brahma voice. Hearing of the Buddha's virtues, they will be joyful, believing they will surely attain it, without doubt. If they receive the Tathagata's prediction, they will practice with courage and diligence, without regression. Great is the unsurpassed teacher of gods and humans, who breaks down heterodox views and leads to the right path. The assembly awaits to hear your subtle voice, quickly declare the predictions for the heavenly beings.'

At that time, the World Honored One spoke the following verses to the Venerable Asvajit:

'Asvajit Bhikkhu, listen carefully, I will explain the reason for emitting light. These great and powerful heavenly beings, are delighted to hear of the Tathagata's virtues. There are inferior ordinary beings in the world, who do not rejoice upon hearing of the Buddha's virtues. They harbor greed and hatred, which constantly burn fiercely, and in hundreds and thousands of lives, they have much anger and strife. If one develops faith and joy in the Buddha's Dharma, that person has been cultivated in past lives. The power of great compassion is always in accordance with them, and they shall attain such virtues of the Buddha. If one sees the decline and suffering of the world, they constantly arise with compassion and pity, praising the Buddha's unsurpassed virtues, which are inconceivable, causing them to develop pure faith and love. The heavenly beings, in the time of past Buddhas, extensively cultivated various roots of goodness. Now, hearing of the Buddha's virtues, which are subtle and difficult to conceive, they receive it as if it were a garland of flowers upon their heads. That Yama (焰摩) heaven and its retinue,

於我法中求得度，　具足凈慧大悲心，　　厭離世間諸有結。　承事供養諸如來，　　猶若殑伽沙數量，　積集無邊勝福因，　　為求無上菩提故。　人中師子出世間，　　能說無邊清凈法，　眾生沒溺煩惱中，　　以大悲心而濟拔。　觀諸眾生縈業惑，　　為說最上出離法，　彼聞法已正思惟，　　知諸法空離自性。　諸根寂靜無所著，　　了一切法皆如幻，　各各達法本性空，　　由此入解真實相。　彼諸天子於我前，　　已作廣大諸供養，　于彼未來星宿劫，　　得成無上菩提果。　此諸如來出於世，　　滿四十四俱胝劫，　度脫無量苦眾生，　　皆令清凈離諸惑，　彼焰摩天得授記，　　同名大仙降冤佛。　今為馬勝答其疑，　　諸來大眾皆忻慶。」

父子合集經卷第八大正藏第 11 冊 No. 0320 父子合集經

父子合集經卷第九

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯

睹史多天授記品第十七

爾時會中，有八十俱胝睹史多天子，見諸阿修羅王乃至焰摩天等，於世尊所作諸供養，復聞如來與授無上大菩提記，心大歡喜，得未曾有。是諸天子即作是念：「此菩提法本無色相，受、想、行、識

【現代漢語翻譯】現代漢語譯本在我佛法中尋求解脫，具備清凈的智慧和大悲心，厭離世間一切煩惱的束縛。承事供養如同恒河沙數般眾多的如來（Tathagata，佛的稱號），積累無邊殊勝的福德因緣，爲了求得無上的菩提（Bodhi，覺悟）。人中獅子（指佛）出世，能夠宣說無邊清凈的佛法，眾生沉溺在煩惱之中，以大悲心來救濟拔除。觀察眾生被業力迷惑，為他們宣說最上乘的出離之法，他們聽聞佛法后如理思維，了知一切法性空無自性。諸根寂靜，沒有執著，明瞭一切法都如幻象，各自通達諸法本性空寂，由此進入瞭解真實相。這些天子在我面前，已經做了廣大的供養，在未來星宿劫（Kalpa，極長的時間單位）中，將成就無上菩提的果位。這些如來出世，歷經四十四俱胝（Koti，千萬）劫，度脫無量受苦的眾生，都令他們清凈，脫離一切迷惑，那位焰摩天（Yama，掌管地獄的神）得到授記，同名大仙降冤佛。現在為馬勝（Asvajit，佛陀弟子）解答他的疑惑，所有來此的大眾都歡喜慶賀。」

《父子合集經》卷第八大正藏第 11 冊 No. 0320 《父子合集經》

《父子合集經》卷第九

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉詔譯

睹史多天授記品第十七

那時，法會中有八十俱胝（Koti，千萬）睹史多天子（Tusita Deva，欲界天神），見到諸阿修羅王（Asura，非天神）乃至焰摩天（Yama，掌管地獄的神）等，在世尊（Bhagavan，佛的尊稱）處做了各種供養，又聽聞如來授與無上大菩提的記別，心中非常歡喜，得到了前所未有的體驗。這些天子隨即想到：『這菩提之法，本來沒有色相，受、想、行、識（五蘊，構成個體存在的要素）

【English Translation】 English version Seeking liberation in my Dharma, Possessing pure wisdom and great compassion, detesting all worldly attachments. Serving and making offerings to Tathagatas (Buddhas) as numerous as the sands of the Ganges, Accumulating boundless meritorious causes, for the sake of seeking unsurpassed Bodhi (Enlightenment). The Lion among men (referring to the Buddha) appears in the world, able to expound boundless pure Dharma, Living beings are drowning in afflictions, and he rescues them with great compassion. Observing beings entangled in karmic delusions, he expounds the supreme Dharma of liberation, Having heard the Dharma, they contemplate it correctly, knowing that all dharmas are empty of self-nature. Their senses are tranquil, without attachments, understanding that all dharmas are like illusions, Each one realizes the emptiness of the inherent nature of dharmas, thereby entering into the understanding of the true reality. These Devas (gods) before me, have already made vast offerings, In the future Kalpas (eons), they will attain the fruit of unsurpassed Bodhi. These Tathagatas appear in the world, completing forty-four Koti (ten million) Kalpas, Liberating countless suffering beings, causing them all to be pure and free from all delusions, That Yama Deva (god of death) received a prophecy, with the same name as Great Sage, the Subduer of Grievances Buddha. Now, answering Asvajit's (one of Buddha's disciples) doubts, all the assembled masses are rejoicing.'

The Sutra of the Collection of Father and Son, Volume 8 Taisho Tripitaka Volume 11, No. 0320, The Sutra of the Collection of Father and Son

The Sutra of the Collection of Father and Son, Volume 9

Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Qing, Xuan Fan Da Shi, Cizisha Men, Chen Ri Cheng, etc., by Imperial Decree

Chapter 17: The Prophecy of the Tusita Devas

At that time, in the assembly, there were eighty Koti (ten million) Tusita Devas (gods of the Tusita Heaven), seeing the Asura Kings (demi-gods) and even Yama Deva (god of death), making various offerings to the Bhagavan (Buddha), and hearing the Tathagata give the prophecy of unsurpassed Bodhi, their hearts were greatly joyful, and they gained what they had never experienced before. These Devas then thought: 'This Dharma of Bodhi, originally has no form, sensation, perception, formation, or consciousness (the five aggregates that constitute individual existence)'

亦復無相。今者世尊，當以何法而為授記？所以者何？色本無生，菩提亦無生，乃至識無生故，菩提亦無生。云何無生法能得菩提耶？如是色無滅故，菩提亦無滅，乃至識無滅故，菩提亦無滅。云何無滅法能得菩提耶？如是色寂靜故，菩提亦寂靜，乃至識寂靜故，菩提亦寂靜。如是色無二故，菩提亦無二，乃至識無二故，菩提亦無二。如是色無動故，菩提亦無動，乃至識無動故，菩提亦無動。如是色不可見故，菩提亦不可見，乃至識不可見故，菩提亦不可見。彼菩提相自性離故，復云何說不生不滅、寂靜無二、湛然不動及不可見？于諸法中何者名色？色自性空，受、想、行、識亦復皆空。何者名佛？何名菩薩？何名授記？佛、佛自性空，菩薩、菩薩自性空，菩提、菩提自性空，授記、授記自性空。所名佛者，但依世俗，假名呼召希望分別，諸有智者聞諸法空，不生取著，彼愚癡人聞則瞋恚不能入解。譬如有人于睡夢中，具足受用五欲快樂，覺已思念實不可得，智者了知不生憂惱。如是安住菩薩乘者，了菩提性，本來空寂實無所得，不生怖畏亦復如是。何以故？了知諸法皆如夢故。愚癡凡夫取解各異，于諸妄法而生執著；如是諸法皆不可得。凡夫不可得，凡夫法亦不可得；聲聞不可得，聲聞法亦不可得；緣覺不可得，緣

【現代漢語翻譯】現代漢語譯本：也同樣是無相的。現在世尊，您將用什麼法來為我們授記呢？這是為什麼呢？因為色（物質現象）的本性是無生的，菩提（覺悟）也是無生的，乃至識（意識）的本性是無生的，菩提也是無生的。那麼，無生的法怎麼能獲得菩提呢？同樣，因為色的本性是無滅的，菩提也是無滅的，乃至識的本性是無滅的，菩提也是無滅的。那麼，無滅的法怎麼能獲得菩提呢？同樣，因為色的本性是寂靜的，菩提也是寂靜的，乃至識的本性是寂靜的，菩提也是寂靜的。同樣，因為色的本性是無二的，菩提也是無二的，乃至識的本性是無二的，菩提也是無二的。同樣，因為色的本性是不動的，菩提也是不動的，乃至識的本性是不動的，菩提也是不動的。同樣，因為色的本性是不可見的，菩提也是不可見的，乃至識的本性是不可見的，菩提也是不可見的。既然菩提的自性是遠離一切相的，又怎麼能說它是不生不滅、寂靜無二、湛然不動和不可見的呢？在一切法中，什麼叫做色呢？色的自性是空，受（感受）、想（概念）、行（意志）、識（意識）也都是空。什麼叫做佛？什麼叫做菩薩？什麼叫做授記？佛的自性是空，菩薩的自性是空，菩提的自性是空，授記的自性是空。所謂的佛，只是依據世俗的說法，假借名稱來呼喚和分別，有智慧的人聽到諸法皆空，不會產生執著，那些愚癡的人聽到就會嗔恨，不能理解。譬如有人在睡夢中，充分地享受五欲的快樂，醒來后思念，卻發現實際上是得不到的，有智慧的人知道后不會產生憂愁煩惱。像這樣安住于菩薩乘的人，瞭解菩提的本性，本來就是空寂的，實際上是無所得的，不會產生恐懼，也是如此。為什麼呢？因為他們知道一切法都像夢一樣。愚癡的凡夫理解各不相同，對於虛妄的法產生執著；像這樣，一切法都是不可得的。凡夫是不可得的，凡夫的法也是不可得的；聲聞（小乘修行者）是不可得的，聲聞的法也是不可得的；緣覺（中乘修行者）是不可得的，緣覺法也是不可得的。

【English Translation】 English version: It is also without characteristics. Now, World Honored One, by what Dharma will you bestow predictions upon us? Why is that? Because the nature of rupa (form/material phenomena) is unborn, and bodhi (enlightenment) is also unborn, and even the nature of vijnana (consciousness) is unborn, therefore bodhi is also unborn. How can an unborn dharma attain bodhi? Likewise, because the nature of rupa is unceasing, bodhi is also unceasing, and even the nature of vijnana is unceasing, therefore bodhi is also unceasing. How can an unceasing dharma attain bodhi? Likewise, because the nature of rupa is tranquil, bodhi is also tranquil, and even the nature of vijnana is tranquil, therefore bodhi is also tranquil. Likewise, because the nature of rupa is non-dual, bodhi is also non-dual, and even the nature of vijnana is non-dual, therefore bodhi is also non-dual. Likewise, because the nature of rupa is unmoving, bodhi is also unmoving, and even the nature of vijnana is unmoving, therefore bodhi is also unmoving. Likewise, because the nature of rupa is invisible, bodhi is also invisible, and even the nature of vijnana is invisible, therefore bodhi is also invisible. Since the nature of bodhi is inherently free from all characteristics, how can it be said to be unborn, unceasing, tranquil, non-dual, serenely unmoving, and invisible? Among all dharmas, what is called rupa? The nature of rupa is emptiness, and vedana (feeling), samjna (perception), samskara (mental formations), and vijnana are also all empty. What is called Buddha? What is called Bodhisattva? What is called prediction? The nature of Buddha is emptiness, the nature of Bodhisattva is emptiness, the nature of bodhi is emptiness, and the nature of prediction is emptiness. What is called Buddha is merely based on worldly conventions, using provisional names for calling and distinguishing, those with wisdom, upon hearing that all dharmas are empty, do not develop attachments, while those who are foolish become angry and cannot understand. For example, someone in a dream fully enjoys the pleasures of the five desires, but upon waking and reflecting, realizes that they are unattainable, and the wise do not become distressed. Likewise, those who abide in the Bodhisattva path, understanding the nature of bodhi, which is originally empty and without attainment, do not develop fear. Why is that? Because they understand that all dharmas are like dreams. Foolish ordinary beings have different understandings, and develop attachments to illusory dharmas; thus, all dharmas are unattainable. Ordinary beings are unattainable, and the dharmas of ordinary beings are also unattainable; Sravakas (Hearers/Arhats) are unattainable, and the dharmas of Sravakas are also unattainable; Pratyekabuddhas (Solitary Buddhas) are unattainable, and the dharmas of Pratyekabuddhas are also unattainable.

覺法亦不可得；菩薩不可得，菩薩法亦不可得；佛不可得，佛法亦不可得；菩提不可得，菩提法亦不可得；涅盤不可得，涅盤法亦不可得。」

時睹史多天子作是說已，白言：「世尊！我今於此第一義中，得無疑惑，發清凈心，造作上妙種種供養，勝焰摩天不可為比。」作供養已，頭面敬禮佛世尊足，右繞三匝，住立一面，合掌向佛，以偈贊曰：

「若人奉行如來教，　　則為安住佛功德，　彼於三種解脫門，　　深達義味無掛礙。　此中無色及受想，　　亦無行識心與境，　了彼五蘊但假名，　　是名具慧人師子。　如是最上勝丈夫，　　不取少分菩提相，　已悟蘊空獲善利，　　于佛功德無疑惑。　深達菩提實相義，　　不起希望不毀呰，　亦無忻喜任運心，　　此則善住菩提行。　若人平等見法性，　　則于諸法無所畏，　佛子能於此世間，　　具足修證勝功德。　了達色相悉皆空，　　于諸欲境咸棄捨，　觀察輪迴三有中，　　亦不希求不願樂。　若人明瞭五蘊法，　　佛及菩提並授記，　說者聽者二皆空，　　如是悟解無所礙。　佛功德法凡夫法，　　此一切相本無生，　能了最上法性門，　　是則名為真佛子。　又復了知如是法，　　五蘊處界本無滅，　佛

【現代漢語翻譯】現代漢語譯本：覺悟之法也是不可得的；菩薩（Bodhisattva，指追求覺悟的修行者）不可得，菩薩之法也是不可得的；佛（Buddha，指覺悟者）不可得，佛之法也是不可得的；菩提（Bodhi，指覺悟）不可得，菩提之法也是不可得的；涅槃（Nirvana，指解脫）不可得，涅槃之法也是不可得。當時，睹史多天子（Tusita deva，欲界天神）聽了這些話后，稟告佛說：『世尊！我現在對於這第一義諦（paramartha，指最高的真理）已經沒有疑惑，發起了清凈之心，並造作了種種殊勝的供養，勝過焰摩天（Yama deva，欲界天神）的供養。』供養完畢后，他以頭面頂禮佛世尊的足，右繞佛三圈，然後站立在一旁，合掌向佛，用偈頌讚嘆道：『如果有人奉行如來的教導，那就是安住在佛的功德之中，他對於三種解脫門（三解脫門，指空、無相、無愿）能夠深刻理解其含義，沒有任何障礙。這裡沒有色（rupa，指物質）、受（vedana，指感受）、想（samjna，指概念）、行（samskara，指意志）、識（vijnana，指意識），也沒有心和境，他明白五蘊（skandha，指構成個體的五種要素）只是假名，這樣的人才稱得上是具有智慧的獅子。』『像這樣最殊勝的丈夫，不執著于任何菩提的表象，已經領悟到五蘊皆空，獲得了善利，對於佛的功德沒有任何疑惑。他深刻理解菩提的真實含義，既不生起希望，也不加以譭謗，也沒有欣喜或厭惡的心，這樣才是安住在菩提的修行之中。』『如果有人平等地看待法的本性，那麼對於一切法就不會有所畏懼，佛的弟子能夠在這個世間，具足修證殊勝的功德。他了達色相都是空性的，對於各種慾望的境界都能夠捨棄，觀察輪迴的三有（三有，指欲有、色有、無色有）之中，既不希求也不貪戀。』『如果有人明瞭五蘊之法，佛、菩提以及授記（vyakarana，指預言成佛）都是空性的，說法的人和聽法的人都是空性的，像這樣領悟就沒有障礙。佛的功德、法以及凡夫的法，這一切的相都是本無生起的，能夠明瞭最上法的本性之門，這樣的人才稱得上是真正的佛子。』『而且，他還要知道這樣的法，五蘊、處（ayatana，指感官和對像）、界（dhatu，指構成要素）都是本無生滅的，佛』

【English Translation】 English version: 'The Dharma of enlightenment is also unattainable; a Bodhisattva (a being who seeks enlightenment) is unattainable, and the Dharma of a Bodhisattva is also unattainable; a Buddha (an enlightened one) is unattainable, and the Dharma of a Buddha is also unattainable; Bodhi (enlightenment) is unattainable, and the Dharma of Bodhi is also unattainable; Nirvana (liberation) is unattainable, and the Dharma of Nirvana is also unattainable.' At that time, Tusita deva (a deity of the desire realm) having heard these words, said to the Buddha: 'World Honored One! I now have no doubts about this ultimate truth (paramartha), have generated a pure mind, and have made various supreme offerings, surpassing those of Yama deva (a deity of the desire realm).' After making the offerings, he bowed his head to the feet of the World Honored Buddha, circumambulated him three times to the right, stood to one side, joined his palms, and praised the Buddha with verses: 'If one practices the teachings of the Tathagata (Buddha), then one dwells in the merits of the Buddha, and one deeply understands the meaning of the three doors of liberation (three doors of liberation, referring to emptiness, signlessness, and wishlessness), without any hindrance. Here there is no form (rupa), feeling (vedana), perception (samjna), volition (samskara), or consciousness (vijnana), nor is there mind or object. One understands that the five aggregates (skandha, the five components of an individual) are merely provisional names; such a person is called a lion of wisdom.' 'Such a supreme man does not grasp at any aspect of Bodhi, has already realized the emptiness of the aggregates, has obtained great benefit, and has no doubts about the merits of the Buddha. He deeply understands the true meaning of Bodhi, neither giving rise to hope nor denigrating it, and has no feelings of joy or aversion. This is how one dwells well in the practice of Bodhi.' 'If one sees the nature of Dharma equally, then one will have no fear of any Dharma. A disciple of the Buddha can, in this world, fully cultivate and realize supreme merits. He understands that all forms are empty, and he abandons all desires. Observing the three realms of samsara (three realms of existence, referring to the desire realm, the form realm, and the formless realm), he neither seeks nor desires them.' 'If one understands the Dharma of the five aggregates, that the Buddha, Bodhi, and predictions of Buddhahood (vyakarana) are all empty, that the speaker and the listener are both empty, then such understanding is without hindrance. The merits of the Buddha, the Dharma, and the Dharma of ordinary beings, all these aspects are originally unarisen. One who understands the door of the supreme Dharma nature is called a true child of the Buddha.' 'Moreover, he knows that such Dharma, the five aggregates, the sense bases (ayatana, the sense organs and their objects), and the elements (dhatu, the constituent elements) are originally without arising or ceasing, the Buddha'

及菩提授記言，　　斯等諸法悉同等。　智者達解此法門，　　而不捨離菩提行，　由了法性無滅故，　　于佛菩提不難得。　又復諸蘊及處界，　　佛及菩提皆空寂，　若人於此無依求，　　彼則能持佛正法。　諸蘊處界皆無作，　　佛及菩提授記事，　彼等諸法悉皆同，　　如是了知為佛子。　諸蘊處界自性空，　　佛及菩提授記事，　智者決定善了知，　　此則名為真佛子。　諸蘊處界悉虛妄，　　及與最勝二足尊，　菩提授記亦同然，　　如是了知為佛子。　是法非離非不離，　　亦非為有亦非無，　非有為相及無為，　　如是了知為佛子。　如來出現於世間，　　了達如是微妙義，　是為最上勝丈夫，　　堪受諸天廣供養。　我今稱讚佛功德，　　所獲福報利群生，　唯有如來悉證知，　　迴向自他皆作佛。」

爾時世尊知諸天子心之所念，希望如來與授佛記，即于座中，放凈光明。時尊者馬勝睹是相已，合掌向佛，以偈問曰：

「世尊今者何因緣，　　以神通力現斯瑞？　愿為眾會說其由，　　一切世間咸喜悅。　睹佛口中放凈光，　　諸天皆悉懷疑惑，　各各瞻仰于慈顏，　　一心願聞佛所說。　譬如病者遇良醫，　　唯希拯救授靈藥，　今此眾

【現代漢語翻譯】現代漢語譯本以及菩提（覺悟）的授記之言，這些法都是相同的。智者通達理解這個法門，而不捨棄菩提的修行，因為明瞭法性不生不滅，所以獲得佛的菩提並不困難。再者，諸蘊（構成身心的五種要素）、處（感覺器官及其對像）、界（構成世界的要素），佛和菩提都是空寂的。如果有人對此沒有執著和追求，他就能持有佛的正法。諸蘊、處、界都是無造作的，佛和菩提的授記之事，這些法都是相同的，這樣理解的人是佛的弟子。諸蘊、處、界的自性是空，佛和菩提的授記之事，智者能夠確定並善於理解，這樣的人才被稱為真正的佛弟子。諸蘊、處、界都是虛妄的，以及最殊勝的二足尊（佛），菩提的授記也是如此，這樣理解的人是佛的弟子。這個法既不是脫離也不是不脫離，也不是有也不是無，不是有為相也不是無為相，這樣理解的人是佛的弟子。如來（佛的稱號）出現在世間，通達理解這樣微妙的意義，是為最上殊勝的丈夫，堪受諸天廣大的供養。我現在稱讚佛的功德，所獲得的福報利益眾生，只有如來完全證知，迴向自己和他人都能成佛。

那時，世尊（佛的尊稱）知道諸天子心中所想，希望如來給予佛的授記，就在座位上，放出清凈的光明。當時，尊者馬勝看到這個景象后，合掌向佛，用偈頌問道：

『世尊，今天是什麼因緣，用神通力顯現這樣的瑞相？』『希望為大眾說明其中的緣由，讓一切世間都感到喜悅。』『看到佛口中放出清凈的光明，諸天都感到疑惑，』『各自瞻仰著慈祥的面容，一心希望聽聞佛所說。』『譬如病人遇到良醫，只希望得到拯救並給予靈藥，』『現在這裡的眾』

【English Translation】 English version And the words of the prediction of Bodhi (enlightenment), all these dharmas are equal. The wise understand this Dharma gate, and do not abandon the practice of Bodhi, Because they understand that the nature of Dharma is neither born nor destroyed, it is not difficult to attain the Bodhi of the Buddha. Furthermore, the skandhas (the five aggregates that constitute a person), the ayatanas (sense bases), and the dhatus (elements that make up the world), the Buddha and Bodhi are all empty and still. If one has no attachment or seeking for these, they can uphold the Buddha's true Dharma. The skandhas, ayatanas, and dhatus are all uncreated, and the matter of the Buddha and Bodhi's prediction, These dharmas are all the same, and one who understands this is a disciple of the Buddha. The self-nature of the skandhas, ayatanas, and dhatus is empty, and the matter of the Buddha and Bodhi's prediction, The wise are certain and understand well, and such a person is called a true disciple of the Buddha. The skandhas, ayatanas, and dhatus are all illusory, as is the most supreme two-legged one (the Buddha), The prediction of Bodhi is also the same, and one who understands this is a disciple of the Buddha. This Dharma is neither separate nor not separate, neither existent nor non-existent, Neither conditioned nor unconditioned, and one who understands this is a disciple of the Buddha. The Tathagata (title of the Buddha) appears in the world, understanding such subtle meanings, Is the most supreme and excellent man, worthy of the vast offerings of the devas (gods). I now praise the merits of the Buddha, and the blessings obtained benefit all beings, Only the Tathagata fully knows, and may the merit be dedicated so that oneself and others may all become Buddhas.

At that time, the World Honored One (title of the Buddha) knew what the devas were thinking, hoping that the Tathagata would give them the prediction of Buddhahood, and so from his seat, he emitted pure light. Then, the Venerable Asvajit, seeing this sign, put his palms together towards the Buddha and asked in verse:

'World Honored One, what is the cause today, that you manifest such an auspicious sign with your supernatural power?' 'May you explain the reason to the assembly, so that the whole world may be joyful.' 'Seeing the pure light emitted from the Buddha's mouth, the devas are all filled with doubt,' 'Each one gazes upon your compassionate face, and wholeheartedly wishes to hear what the Buddha will say.' 'Like a sick person who meets a good doctor, only hoping to be saved and given a miraculous medicine,' 'Now this assembly'

等住佛前，　　渴仰希須亦如是。　諸來集會天人眾，　　皆具廣大清凈慧，　一心諦聽無異緣，　　于佛所說能入解。　如來常以大悲心，　　能破一切諸疑網，　彼等聞已皆奉持，　　摧諸異論生正見。」

爾時世尊，為馬勝比丘說伽陀曰：

「馬勝汝今發斯問，　　為利世間作照明，　智者能息諸群疑，　　故得人天咸尊重。　睹史天王及天子，　　達最上法甘露味，　作大供養妙莊嚴，　　是故我今與授記。　彼以勝慧觀世間，　　得見法性無所著，　善達三種解脫門，　　非愚癡者之所及。　彼於過去諸佛所，　　已曾請問如是義，　觀諸法性畢竟空，　　悉如先佛之所說。　今復於我興供養，　　最上最勝無與比，　能以空義贊如來，　　皆為利樂有情故。　一切諸法皆無生，　　佛及菩提授記事，　乃至修習菩提者，　　本性無生亦同等。　若人如是了法性，　　決定當證大菩提，　彼諸天子昔聞持，　　故能宣暢第一義。　能以明慧善抉擇，　　了知法性常無減，　彼諸天子離諸疑，　　自然成就無師智。　法性非取亦非求，　　畢竟無依離分別，　彼諸天子離諸疑，　　愚夫心則生驚怖。　一切諸法離自性，　　菩提及彼菩提心，　彼諸

【現代漢語翻譯】現代漢語譯本他們等候在佛陀面前，如飢似渴地渴望著教誨。所有前來的天人和眾生，都具備廣大的清凈智慧，他們一心一意地諦聽，沒有其他雜念，對於佛陀所說的教誨能夠深入理解。如來常常以大慈悲心，能夠破除一切疑惑的羅網，他們聽聞之後都奉行不違，摧毀各種異端邪說，生起正知正見。

這時，世尊為馬勝比丘說了偈頌：

『馬勝，你今天提出這樣的問題，是爲了利益世間，照亮眾生，有智慧的人能夠平息各種疑惑，所以得到人天大眾的尊重。兜率天王（Tusita, 欲界六天之一，彌勒菩薩的居所）和天子們，領悟了最上乘的佛法甘露之味，他們以美妙莊嚴的供養來供奉佛陀，所以我今天為他們授記。他們以殊勝的智慧觀察世間，能夠見到諸法的本性，沒有任何執著，他們善於通達三種解脫之門（空門、無相門、無作門），這不是愚癡的人所能理解的。他們在過去諸佛那裡，就已經請問過這樣的道理，他們觀察諸法的本性畢竟是空，完全如同過去諸佛所說的那樣。現在他們又來供養我，這是最上最殊勝的，無與倫比的，他們能夠用空性的道理來讚歎如來，都是爲了利益和安樂一切有情眾生。一切諸法都是無生的，佛陀和菩提（Bodhi, 覺悟）的授記之事，乃至修習菩提的人，其本性也是無生的，都是相同的。如果有人能夠這樣瞭解諸法的本性，必定能夠證得大菩提，這些天子們過去就聽聞並受持過這樣的教誨，所以能夠宣說第一義諦。他們能夠以明智的智慧善於抉擇，了知諸法的本性是常住不減的，這些天子們遠離了各種疑惑，自然成就了無師之智。諸法的本性不是可以獲取的，也不是可以追求的，畢竟是無所依的，遠離一切分別，這些天子們遠離了各種疑惑，而愚癡的人心中則會產生驚恐。一切諸法都離開了自性，菩提以及菩提心，這些天子們都能夠通達，並且能夠為眾生宣說。』

【English Translation】 English version They waited before the Buddha, their thirst and longing for teachings were like that. All the gods and humans who came, possessed vast and pure wisdom, They listened attentively with one mind, without any other distractions, and were able to deeply understand what the Buddha taught. The Tathagata always uses great compassion, able to break through all the nets of doubt, After hearing, they all followed and upheld the teachings, destroying all heterodox views and generating right views.

At that time, the World Honored One spoke the following gatha to the Bhikkhu Asvajit:

'Asvajit, you have raised this question today, for the benefit of the world, to illuminate all beings, The wise can quell all doubts, therefore they are respected by gods and humans. The King of Tusita Heaven (Tusita, one of the six heavens of the desire realm, the abode of Bodhisattva Maitreya) and the heavenly sons, have realized the supreme Dharma, the taste of nectar, They make great offerings with wonderful adornments, therefore I now give them predictions. They observe the world with superior wisdom, able to see the nature of all dharmas, without any attachments, They are skilled in understanding the three gates of liberation (emptiness, signlessness, and wishlessness), which is beyond the reach of the foolish. They have already asked about such meanings from the Buddhas of the past, They observe that the nature of all dharmas is ultimately empty, just as the Buddhas of the past have said. Now they come to make offerings to me, which is the most supreme and incomparable, They are able to praise the Tathagata with the meaning of emptiness, all for the benefit and happiness of all sentient beings. All dharmas are unarisen, the matter of the Buddha and the prediction of Bodhi (Enlightenment), Even those who cultivate Bodhi, their nature is also unarisen, all are the same. If one can understand the nature of dharmas in this way, one will surely attain great Bodhi, These heavenly sons have heard and upheld such teachings in the past, therefore they can proclaim the supreme meaning. They are able to choose wisely with clear wisdom, knowing that the nature of dharmas is constant and undiminished, These heavenly sons have left behind all doubts, and naturally achieved wisdom without a teacher. The nature of dharmas is neither to be grasped nor sought, ultimately without reliance, and free from all discriminations, These heavenly sons have left behind all doubts, while the hearts of the foolish will be filled with fear. All dharmas are devoid of self-nature, Bodhi and the Bodhi mind, These heavenly sons are able to understand and proclaim it to all beings.'

天子善了知，　　本來清凈無染著。　睹史天王天子等，　　住堅固慧無所住，　不久當得佛菩提，　　具足圓成一切智。　于彼未來星宿劫，　　次第出現於世間，　度脫無邊諸眾生，　　同名決定智王佛。　如來知彼心所念，　　應念忽放凈光明，　為說授記成佛因，　　令彼時會生忻慶。」

父子合集經樂變化天授記品第十八

爾時樂變化天主，與七十俱胝天子眷屬俱，見諸阿修羅王乃至都史多天諸天子等，於世尊所作供養已，深生隨喜，踴躍無量，復聞如來與彼授記，是諸天子聞是說已，身意泰然，得住實際，于勝義法，離諸疑惑。

時樂變化天王，即從座起，頭面禮足，合掌恭敬，而白佛言：「世尊！如我解佛所說義，一切諸法名為實際，名無量際、無礙際、無住際、無盡際、無二際，非際無際，說名實際。世尊！言實際者，不顛倒故；無量際者，非分限故；無礙際者，非和合故；無住際者，離自性故；無量際者，無有生故；無二際者，唯一相故；非際者，體非有故；無際者，本無極故。世尊！此實際法遍一切處，有為、無為通達無礙，無有一法非實際故，乃至菩提，亦是實際。復以何法名為菩提？此一切法即是菩提，乃至所有五無間業亦是菩提。何以故？彼菩提法，離自

【現代漢語翻譯】現代漢語譯本天子啊，你要好好地瞭解，（眾生的本性）本來就是清凈的，沒有被任何事物污染和執著。看到史天王（Śakra-devānām-Indra，帝釋天）和天子們，他們安住于堅固的智慧中，沒有任何執著。他們不久將證得佛的菩提（bodhi，覺悟），圓滿具足一切智慧。在未來的星宿劫（kalpa，時間單位）中，他們將次第出現在世間，度脫無量無邊的眾生，他們都將同名為決定智王佛。如來（tathāgata，佛的稱號）知道他們心中的想法，應他們的念頭，忽然放出清凈的光明，為他們宣說授記成佛的因緣，使當時在場的大眾都感到歡喜慶賀。

《父子合集經》樂變化天授記品第十八

那時，樂變化天主（Parinirmita-vaśavartin，欲界第六天之主），與七十俱胝（koṭi，數量單位，千萬）天子眷屬一起，看到諸阿修羅王（Asura，非天）乃至都史多天（Tuṣita，欲界第四天）的諸天子等，在世尊（bhagavat，佛的尊稱）那裡作了供養后，內心深生隨喜，踴躍無量，又聽到如來為他們授記，這些天子聽到這些話后，身心泰然，安住于實際，對於勝義法（paramārtha-satya，最高真理），不再有任何疑惑。

這時，樂變化天王，即從座位上站起來，頭面禮足，合掌恭敬，對佛說：『世尊！依我理解佛所說的意義，一切諸法名為實際（bhūta-koṭi，真如實性），也名為無量際、無礙際、無住際、無盡際、無二際，非際無際，都稱為實際。世尊！說實際，是因為它不顛倒；說無量際，是因為它沒有分限；說無礙際，是因為它不是和合而成；說無住際，是因為它離自性；說無盡際，是因為它沒有生；說無二際，是因為它只有一個相；說非際，是因為它的體性不是有；說無際，是因為它本來就沒有極限。世尊！這實際法遍一切處，有為法（saṃskṛta-dharma，因緣和合而生的法）和無為法（asaṃskṛta-dharma，非因緣和合而生的法）都通達無礙，沒有一法不是實際，乃至菩提（bodhi，覺悟），也是實際。又以什麼法名為菩提？一切法就是菩提，乃至所有的五無間業（ānantarika-karma，五種極重的罪業）也是菩提。為什麼呢？因為菩提法，離自性』

【English Translation】 English version O son of heaven, understand well, that (the nature of beings) is originally pure, without any defilement or attachment. Seeing Śakra-devānām-Indra (King of the Gods) and the sons of heaven, they dwell in steadfast wisdom, without any attachment. They will soon attain the bodhi (enlightenment) of the Buddha, fully possessing all wisdom. In the future kalpas (eons), they will appear in the world in succession, Liberating countless beings, they will all be named the Buddha of Determined Wisdom King. The Tathāgata (Buddha) knows their thoughts, and in response to their thoughts, suddenly emits pure light, Explaining to them the causes and conditions for attaining Buddhahood, causing the assembly at that time to rejoice and celebrate.

The Eighteenth Chapter on the Prophecy of the Joyful Transformation Heaven in the Father-Son Assembly Sutra

At that time, the lord of the Parinirmita-vaśavartin (Heaven of Joyful Transformation), together with seventy koṭis (tens of millions) of heavenly sons and their retinues, saw the Asura (demigod) kings and even the heavenly sons of the Tuṣita (Contentment) Heaven, having made offerings to the Bhagavat (Buddha), they deeply rejoiced, and were immeasurably delighted. They also heard the Tathāgata giving them prophecies. Upon hearing these words, these heavenly sons felt peaceful in body and mind, dwelling in reality, and had no more doubts about the paramārtha-satya (ultimate truth).

Then, the king of the Parinirmita-vaśavartin Heaven, immediately rose from his seat, bowed his head to the feet of the Buddha, joined his palms in reverence, and said to the Buddha: 'Bhagavat! According to my understanding of the meaning of what the Buddha has said, all dharmas (phenomena) are called bhūta-koṭi (true reality), also called immeasurable limit, unobstructed limit, non-abiding limit, inexhaustible limit, non-dual limit, non-limit and without limit, all are called true reality. Bhagavat! Saying true reality is because it is not inverted; saying immeasurable limit is because it has no boundaries; saying unobstructed limit is because it is not a combination; saying non-abiding limit is because it is free from self-nature; saying inexhaustible limit is because it has no birth; saying non-dual limit is because it has only one form; saying non-limit is because its essence is not existent; saying without limit is because it originally has no end. Bhagavat! This true reality pervades all places, both saṃskṛta-dharma (conditioned phenomena) and asaṃskṛta-dharma (unconditioned phenomena) are unobstructed, there is no dharma that is not true reality, even bodhi (enlightenment) is also true reality. Furthermore, by what dharma is it called bodhi? All dharmas are bodhi, even all the five ānantarika-karma (heinous crimes) are also bodhi. Why is that? Because the dharma of bodhi is free from self-nature.'

性故，五無間業亦離自性。世尊！又彼五無間業，即無餘涅盤界。何以故？彼諸法性離罪相故，是故無間業，名為涅盤界。世尊！住輪迴者，可求涅盤，彼實際中，無有二相，無生死可離，無涅盤可證。何以故？自性離故。世尊！我今於此實際理中無有疑惑，若於此法得離疑者，當知是人，已於過去佛世尊所，得授阿耨多羅三藐三菩提記。」

是時如來聞彼天王作是說已，欲令大眾心凈信解，生歡喜故，即于座中放大光明。時尊者馬勝比丘，以偈問曰：

「憐愍世間調御師，　　于大眾中現斯瑞，　口中忽放凈光明，　　此相非無其所以。　今此諸來大集會，　　咸生清凈恭敬心，　愿說所放光因緣，　　使除一切諸疑惑。　此等若聞佛所說，　　一心諦聽而信受，　咸遵佛教能奉行，　　誓求無上菩提果。　唯愿如來速演說，　　慰彼群生渴仰心，　諸天身意咸泰然，　　決定自知當得佛。」

爾時世尊為馬勝比丘說伽陀曰：

「馬勝今問放光事，　　如來所作非無因，　汝當諦聽無異思，　　今與諸天授佛記。　化樂天王並眷屬，　　漸能成就一切智，　當於天人大眾中，　　作師子吼摧異論。　譬如一切山穴中，　　不產珠璣無有惑，　如是化樂諸天人，　　決定當

【現代漢語翻譯】現代漢語譯本從本性上來說，五無間業（指殺父、殺母、殺阿羅漢、破和合僧、出佛身血這五種極重的罪業）也離開了自性。世尊！而且這五無間業，實際上就是無餘涅槃界（指徹底寂滅的境界）。為什麼呢？因為這些法的本性是遠離罪惡的，所以無間業才被稱為涅槃界。世尊！還在輪迴中的眾生，可以尋求涅槃，但在實相中，沒有兩種對立的相，沒有生死可以脫離，也沒有涅槃可以證得。為什麼呢？因為自性本來就是空性的。世尊！我現在對於這個實相的道理沒有任何疑惑，如果有人能對這個法理消除疑惑，應當知道這個人，已經在過去的佛世尊那裡，得到了阿耨多羅三藐三菩提（無上正等正覺）的授記。」這時，如來聽了天王這樣說，爲了讓大眾心生清凈的信心和理解，生起歡喜心，就在座位上放出大光明。當時，尊者馬勝比丘用偈頌問道：『憐憫世間的調御師（指佛陀），在大眾中顯現這樣的祥瑞，口中忽然放出清凈的光明，這個現象不是沒有原因的。今天這些前來聽法的大眾，都生起了清凈恭敬的心，希望您能說出放出光明的原因，使我們消除一切疑惑。這些人如果聽到佛所說的法，一定會一心諦聽並信受，都將遵從佛的教誨並奉行，發誓要追求無上菩提的果位。唯愿如來您儘快演說，安慰那些渴望佛法的眾生，讓諸天身心都安泰，確信自己將來能夠成佛。』這時，世尊為馬勝比丘說了偈頌：『馬勝你今天問我放光的事情，如來所做的事情不是沒有原因的，你應該仔細聽，不要有其他的想法，我現在要給諸天授記。化樂天王（欲界六天之一）和他的眷屬，將逐漸成就一切智（指佛的智慧），將來會在天人大眾中，發出獅子吼（指佛陀說法時的威猛氣勢），摧毀一切邪說。譬如一切山洞中，不會產生珍珠和寶玉，這是沒有疑問的，同樣的，化樂天的諸天人，決定會成佛。

【English Translation】 English version By nature, the five heinous offenses (the five unpardonable sins: patricide, matricide, killing an Arhat, causing schism in the Sangha, and shedding the blood of a Buddha) are also devoid of self-nature. World Honored One! Moreover, these five heinous offenses are, in fact, the realm of Nirvana without remainder (the state of complete extinction). Why is that? Because the nature of these dharmas is free from the characteristics of sin, therefore, the heinous offenses are called the realm of Nirvana. World Honored One! Those who dwell in Samsara can seek Nirvana, but in reality, there are no two opposing aspects, no birth and death to be escaped, and no Nirvana to be attained. Why is that? Because self-nature is inherently empty. World Honored One! I now have no doubts about this principle of reality. If anyone can dispel doubts about this Dharma, know that this person has already received the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment) from the Buddhas of the past.」 At that time, the Tathagata, having heard the Heavenly King speak thus, in order to purify the minds of the assembly, to generate faith and understanding, and to give rise to joy, emitted great light from his seat. Then, the Venerable Asvajit Bhikkhu asked in verse: 『Compassionate Teacher who tames the world, you manifest such an auspicious sign in the assembly, suddenly emitting pure light from your mouth, this phenomenon is not without cause. Today, all these great beings who have come, have generated pure and respectful minds, we wish you would explain the reason for emitting the light, so that we may dispel all doubts. If these people hear what the Buddha says, they will listen attentively and accept it with faith, they will all follow the Buddha's teachings and practice them, vowing to seek the fruit of supreme Bodhi. We beseech the Tathagata to quickly expound, to comfort the hearts of those who yearn for the Dharma, so that the bodies and minds of the devas may be at peace, and they may know for certain that they will attain Buddhahood.』 At that time, the World Honored One spoke the following verses to Asvajit Bhikkhu: 『Asvajit, you ask about the matter of emitting light today, what the Tathagata does is not without cause, you should listen carefully, do not have other thoughts, I am now going to give predictions to the devas. The Paranirmitavasavartin Heavenly King (one of the six heavens of the desire realm) and his retinue, will gradually achieve all-knowing wisdom (the wisdom of a Buddha), and in the future, in the assembly of devas and humans, they will roar the lion's roar (the powerful speech of the Buddha when teaching), destroying all heretical views. Just as in all mountain caves, pearls and jewels are not produced, there is no doubt about this, similarly, the devas of Paranirmitavasavartin, will certainly attain Buddhahood.'

來得作佛。　又如世間日沒時，　　不久應知月出現，　彼諸天子達法性，　　自知必定成正覺。　又如世間日中時，　　觀諸色像皆明瞭，　彼諸天子達法性，　　當獲如來一切智。　又如世間夜分時，　　有情咸知日不現，　彼諸天子達法性，　　當得明慧悉照了。　又如世間諸流泉，　　悉皆注下歸於海，　彼諸佛子達法性，　　必能速證大菩提。　如以瓦礫擲空中，　　力盡墜地必應爾，　彼諸佛子達法性，　　不久成佛無有疑。　若人了達此法性，　　入佛知見離戲論，　彼當取證大功德，　　往趣菩提場不遠。　假使二十那由他，　　弊魔說我不作佛，　由具正見達法性，　　不能退壞菩提意。　如是彼諸天子眾，　　善解法性心無著，　各各希望授記言，　　故我贊勵生忻慰。　是諸天子久修習，　　不由他悟能入解，　自知決定得菩提，　　諸有智者皆隨喜。　馬勝比丘當了知，　　若求無上菩提者，　常樂親近佛世尊，　　觀諸法性無掛礙。　自能入解于正理，　　復令他人善通達，　隨其力能為演說，　　是為第一行法者。　設百千劫行苦行，　　以身血肉而佈施，　于剎那頃了法性，　　此福廣大復過是。　過去所有一切佛，　　現在救

【現代漢語翻譯】現代漢語譯本將要成就佛果。又如世間日落之時，不久便知曉月亮將要出現，那些天子領悟了法性（dharma-nature，指事物本來的性質），自然知道自己必定會成就正覺（samyak-sambodhi，指完全的覺悟）。又如世間正午之時，觀察各種色相都清晰明瞭，那些天子領悟了法性，將獲得如來（tathagata，佛的稱號之一）的一切智慧（sarvajna，指對一切事物無所不知的智慧）。又如世間夜晚時分，眾生都知道太陽不會出現，那些天子領悟了法性，將獲得明慧，能夠完全照見一切。又如世間所有的泉水，都向下流歸於大海，那些佛子（buddha-putra，指修行佛法的弟子）領悟了法性，必定能夠迅速證得大菩提（maha-bodhi，指最高的覺悟）。如同用瓦礫投擲空中，力量耗盡必定墜落於地，那些佛子領悟了法性，不久便會成佛，毫無疑問。如果有人領悟了這法性，進入佛的知見（buddha-jnana，指佛的智慧）而遠離戲論（prapanca，指虛妄的言論），他將獲得大功德，前往菩提道場（bodhimanda，指佛陀成道的地方）不會遙遠。假使有二十那由他（nayuta，數量單位，表示極大的數目）的魔（mara，指障礙修行的惡勢力）說我不會成佛，由於具備正見（samyag-drsti，指正確的見解）領悟了法性，也不能退壞菩提之心（bodhicitta，指追求覺悟的心）。像這樣，那些天子們，善於理解法性，心中沒有執著，各自希望得到授記（vyakarana，指佛對弟子未來成佛的預言），所以我讚歎鼓勵他們，使他們感到欣慰。這些天子久已修習，不需他人開悟就能自己領悟，自己知道必定會得到菩提，所有有智慧的人都隨喜讚歎。馬勝比丘（Asvajit，佛陀的弟子之一）應當知道，如果有人追求無上菩提（anuttara-samyak-sambodhi，指最高的、無上的覺悟），應當常常樂於親近佛世尊（bhagavat，佛的稱號之一），觀察諸法性而無所掛礙。自己能夠領悟正理，又能使他人善於通達，隨其能力為他們演說，這是第一修行佛法的人。即使經過百千劫（kalpa，時間單位，表示極長的時間）行持苦行，以自己的身血肉進行佈施，在剎那間領悟法性，這種福德廣大，超過前者。過去所有一切佛，現在救

【English Translation】 English version will come to attain Buddhahood. Just as when the sun sets in the world, it is soon known that the moon will appear, those devas (celestial beings) who have realized the dharma-nature (the inherent nature of things) know for themselves that they will certainly attain perfect enlightenment (samyak-sambodhi). Just as at midday in the world, when observing all forms and appearances are clear and distinct, those devas who have realized the dharma-nature will obtain the all-knowing wisdom (sarvajna) of the Tathagata (one of the titles of the Buddha). Just as during the night in the world, all sentient beings know that the sun will not appear, those devas who have realized the dharma-nature will obtain clear wisdom, capable of illuminating everything completely. Just as all the springs in the world flow downwards and return to the sea, those Buddha-putras (disciples of the Buddha) who have realized the dharma-nature will certainly be able to quickly attain great Bodhi (maha-bodhi, the highest enlightenment). Just as when a piece of tile is thrown into the air, it will inevitably fall to the ground when its force is exhausted, those Buddha-putras who have realized the dharma-nature will soon become Buddhas without any doubt. If someone realizes this dharma-nature, enters the Buddha's knowledge (buddha-jnana) and is free from conceptual proliferation (prapanca), they will obtain great merit, and their journey to the Bodhi-mandala (the place where the Buddha attained enlightenment) will not be far. Even if twenty nayutas (a large number) of maras (demons, obstacles to spiritual practice) were to say that I will not become a Buddha, because of having right view (samyag-drsti) and realizing the dharma-nature, they cannot destroy the intention for Bodhi (bodhicitta). Like this, those devas, who are skilled in understanding the dharma-nature and have no attachments in their minds, each hope to receive a prediction (vyakarana) of their future Buddhahood, so I praise and encourage them, making them feel joyful. These devas have practiced for a long time, and without needing others to enlighten them, they can understand for themselves, knowing that they will certainly attain Bodhi, and all wise people rejoice in this. Asvajit (one of the Buddha's disciples), you should know that if someone seeks the unsurpassed Bodhi (anuttara-samyak-sambodhi), they should always be happy to be close to the Bhagavat (one of the titles of the Buddha), and observe the dharma-nature without any hindrance. If one can understand the right principles for oneself, and also enable others to understand them well, and explain them according to their ability, this is the foremost practitioner of the Dharma. Even if one were to practice asceticism for hundreds of thousands of kalpas (eons), and give away their own flesh and blood, in a moment of realizing the dharma-nature, this merit is vast and surpasses the former. All the Buddhas of the past, now saving

度眾生者，　以及未來諸世尊，　　無不依此而修習。　化樂天王並眷屬，　　今於我前伸供養，　已曾往昔植福因，　　故能了斯深法義。　諸有世間具智者，　　當須修證三摩地，　若能依止勝等持，　　是人得至佛行處。　馬勝比丘當了知，　　此諸佛子悟法性，　常能遊戲佛境界，　　摧伏一切諸異論。　是故勤修清凈業，　　則能遠離諸苦惱，　常樂親近說法師，　　得成無上菩提道。」

父子合集經他化自在天授記品第十九

爾時他化自在天王，與八十那由他天子眷屬俱，見諸阿修羅王乃至樂變化天等，于如來所作諸供養，復聞如來與彼授記，歡喜踴躍，得未曾有。白言：「世尊！此樂變化天所說實際，我今于實尚不可得，云何復說更有于際？何以故？世尊！若見實者亦應見際，當知是人住二種相，何能入解證彼菩提？應知彼說是非道行。若善男子離此二相名善安住，住無所住，則無言說。求菩提者，無有少法當情可見，而能覺悟得彼菩提。何以故？此實際法，非有非無，離一切相，非過去、非現在、非未來，非有為、非無為，非識識、非智知，非觀察、非現證，無有少法為能對治，亦無少法作所對治。何以故？法非煩惱所染污故，法無自性不可得故；若彼彼法有所對治

【現代漢語翻譯】現代漢語譯本度化眾生的諸位，以及未來世的諸位世尊（佛），無不依據此法而修行。化樂天王（欲界第六天之主）及其眷屬，今日在我（佛）前獻上供養，他們過去曾種下福德的因，所以能夠了解這深奧的佛法真義。所有世間具有智慧的人，都應當修習並證得三摩地（禪定），如果能夠依止殊勝的等持（禪定），這個人就能到達佛的境界。馬勝比丘（佛陀弟子）應當知道，這些佛子（菩薩）領悟了法性（諸法實相），他們常常能夠自在地遊樂于佛的境界，摧伏一切外道的邪說。因此，應當勤奮修習清凈的善業，就能遠離一切痛苦煩惱，常常樂於親近說法之師，就能成就無上的菩提之道（成佛）。

《父子合集經》他化自在天授記品第十九

當時，他化自在天王（欲界第六天之主），與八十那由他（數量單位，表示極大的數目）天子眷屬一起，看到諸位阿修羅王（非天神）乃至樂變化天（欲界第五天）等，在如來（佛）處所作的各種供養，又聽到如來為他們授記（預言未來成佛），歡喜踴躍，感到前所未有。他說道：『世尊！這樂變化天所說的實際（真理），我如今對於實（真實）尚且不可得，怎麼又說還有際（邊際）呢？為什麼呢？世尊！如果見到實（真實）就應該也見到際（邊際），應當知道這個人住在兩種相（有和無），怎麼能夠進入理解並證得那菩提（覺悟）呢？應當知道他們所說的是非道之行（錯誤的修行）。如果善男子（修行人）離開這兩種相，就叫做善安住，安住在無所住（不執著任何事物），那就沒有言語可以表達了。求菩提的人，沒有絲毫法（事物）可以被情意所見，而能夠覺悟並得到那菩提。為什麼呢？這實際法，非有非無，離開一切相，非過去、非現在、非未來，非有為（因緣和合而生），非無為（不依賴因緣而生），非識所識，非智所知，非觀察，非現證，沒有絲毫法可以作為對治，也沒有絲毫法作為被對治。為什麼呢？法不是被煩惱所染污的，法沒有自性（獨立存在的本質）所以不可得；如果那些法有所對治

【English Translation】 English version Those who liberate sentient beings, and all the future World Honored Ones (Buddhas), all cultivate based on this teaching. The King of Paranirmitavasavartin Heaven (the ruler of the sixth heaven of the desire realm) and his retinue, today offer their worship before me (the Buddha), They have planted the seeds of merit in the past, therefore they are able to understand the profound meaning of this Dharma. All those in the world who possess wisdom, should cultivate and realize Samadhi (meditative concentration), If one can rely on the supreme Samadhi, that person will reach the realm of the Buddha. The Bhikshu (monk) Asvajit should know, these Buddha's children (Bodhisattvas) have awakened to the nature of Dharma (the true nature of all things), They are always able to freely roam in the realm of the Buddha, subduing all the heretical views of other paths. Therefore, one should diligently cultivate pure deeds, then one can be free from all suffering and afflictions, Always be happy to be close to the teachers of the Dharma, then one can achieve the unsurpassed path of Bodhi (enlightenment).

Chapter 19, 'The Prophecy of the Paranirmitavasavartin Heaven' from the 'Sutra of the Father and Son Meeting'

At that time, the King of Paranirmitavasavartin Heaven (the ruler of the sixth heaven of the desire realm), together with his retinue of eighty nayutas (a unit of large number) of heavenly sons, saw the various offerings made to the Tathagata (Buddha) by the Asura Kings (non-gods) and even the Paranirmitavasavartin Heaven (the fifth heaven of the desire realm), and also heard the Tathagata giving them prophecies (predictions of future Buddhahood), they were overjoyed and felt unprecedented. He said: 'World Honored One! This reality (truth) spoken by the Paranirmitavasavartin Heaven, I am still unable to attain the reality (truth) now, how can one say there is a boundary (limit)? Why is that? World Honored One! If one sees the reality (truth), one should also see the boundary (limit), one should know that this person dwells in two aspects (existence and non-existence), how can they enter understanding and realize that Bodhi (enlightenment)? One should know that what they speak is the path of non-Dharma (wrong practice). If a good man (practitioner) leaves these two aspects, it is called good dwelling, dwelling in non-dwelling (not being attached to anything), then there are no words to express it. Those who seek Bodhi, there is not a single Dharma (thing) that can be seen by the mind, and be able to awaken and attain that Bodhi. Why is that? This reality of Dharma, is neither existence nor non-existence, it is apart from all aspects, it is not past, not present, not future, not conditioned (arising from causes and conditions), not unconditioned (not dependent on causes and conditions), not known by consciousness, not known by wisdom, not observation, not direct realization, there is not a single Dharma that can be used as a countermeasure, nor is there a single Dharma that is being countered. Why is that? Dharma is not defiled by afflictions, Dharma has no self-nature (independent essence) therefore it is unattainable; if those Dharmas have something to counter

，則有少法自性可見。世尊！若色生者，彼色離生相故，受、想、行、識生者，受、想、行、識離生相故。世尊！若色滅者，彼色離滅相故；受、想、行、識滅者，受、想、行、識離滅相故。世尊！若過去者，離過去相故；未來者，離未來相故；現在者，離現在相故。世尊！若有為者，離有為相故；無為者，離無為相故。如是五蘊所攝，三際所攝，有為所攝，無為所攝，此等諸法皆不可得；以不可得，是故彼法不可知、不可見、不可說、不可解、不可觀、不可證。世尊！若善男子，善女人，為求菩提，如是發心決定修行；彼皆名為善能安住菩薩乘者。」

爾時他化自在天子，咸說是所悟法已，合掌向佛，以偈贊曰：

「如來顯示輪迴際，　　無始堅固難超越，　世間無智諸凡夫，　　樂住三有生死海。　諸蘊本來自性空，　　一切有情不可得，　無有少法可對治，　　當知諸法皆無相。　色自性空本非有，　　非知非識非觀察，　非見非證亦非無，　　依此正理善明瞭。　菩提無相不可得，　　菩提分法亦復然，　佛菩薩僧但假名，　　離心取相皆無相。　愚夫著欲取諸相，　　自謂我得菩提心，　彼行顛倒境界中，　　染慧難證真常理。　于佛境界離相者，　　是為智者依法行，　

{ "translations": [ "現代漢語譯本", "如果這樣，那麼就存在少許法具有自性可以被看見。世尊！如果色（rupa，物質現象）產生，那麼這個色就離開了產生的相狀；受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）產生，那麼受、想、行、識就離開了產生的相狀。世尊！如果色滅去，那麼這個色就離開了滅去的相狀；受、想、行、識滅去，那麼受、想、行、識就離開了滅去的相狀。世尊！如果說過去，就離開了過去的相狀；如果說未來，就離開了未來的相狀；如果說現在，就離開了現在的相狀。世尊！如果說有為（samskrta，因緣和合而生之法），就離開了有為的相狀；如果說無為（asamskrta，非因緣和合而生之法），就離開了無為的相狀。像這樣，五蘊（panca-skandha，色、受、想、行、識）所包含的，三際（過去、現在、未來）所包含的，有為所包含的，無為所包含的，這些法都是不可得到的；因為不可得到，所以這些法是不可知、不可見、不可說、不可理解、不可觀察、不可證實的。世尊！如果善男子、善女人，爲了追求菩提（bodhi，覺悟），像這樣發心並堅定修行；他們都被稱為善於安住于菩薩乘的人。」， "那時，他化自在天子（Paranirmitavasavartin，欲界第六天之主），都說了自己所領悟的法后，合掌向佛，用偈頌讚嘆道：", "『如來（tathagata，佛的稱號）顯示輪迴的邊際，無始以來就堅固難以超越，世間沒有智慧的凡夫，樂於安住在三有（欲有、色有、無色有）的生死苦海中。", "諸蘊（五蘊）的本來自性是空（sunyata，空性），一切有情（sattva，眾生）都是不可得到的，沒有少許法可以用來對治，應當知道諸法都是無相的。", "色的自性是空，本來就不是有，不是認知，不是識別，不是觀察，不是看見，不是證實，也不是沒有，依據這個正理才能善於明瞭。", "菩提是無相的，不可得到，菩提分法（bodhipaksika-dharma，三十七道品）也是這樣，佛、菩薩、僧（samgha，僧團）都只是假名，離開心去執取相都是無相的。", "愚癡的人執著于慾望，執取各種相，自認為我得到了菩提心，他們行走在顛倒的境界中，被染污的智慧難以證得真常的道理。", "對於佛的境界能夠離相的人，才是智者，依法修行，'" ], "english_translations": [ "English version", "If so, then there would be some dharma with self-nature that could be seen. World-Honored One! If form (rupa) arises, then that form is apart from the characteristic of arising; if feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) arise, then feeling, perception, mental formations, and consciousness are apart from the characteristic of arising. World-Honored One! If form ceases, then that form is apart from the characteristic of ceasing; if feeling, perception, mental formations, and consciousness cease, then feeling, perception, mental formations, and consciousness are apart from the characteristic of ceasing. World-Honored One! If it is said to be past, it is apart from the characteristic of the past; if it is said to be future, it is apart from the characteristic of the future; if it is said to be present, it is apart from the characteristic of the present. World-Honored One! If it is said to be conditioned (samskrta), it is apart from the characteristic of the conditioned; if it is said to be unconditioned (asamskrta), it is apart from the characteristic of the unconditioned. Like this, what is included in the five aggregates (panca-skandha), what is included in the three times (past, present, future), what is included in the conditioned, and what is included in the unconditioned, all these dharmas are unattainable; because they are unattainable, therefore these dharmas are unknowable, invisible, unspeakable, incomprehensible, unobservable, and unprovable. World-Honored One! If a good man or good woman, in order to seek bodhi (enlightenment), thus generates the aspiration and firmly practices; they are all called those who are good at abiding in the bodhisattva vehicle.", "At that time, the Paranirmitavasavartin (the king of the sixth heaven of the desire realm) Deva, having all spoken the dharma they had realized, joined their palms towards the Buddha and praised him with verses:", "'The Tathagata (the title of the Buddha) reveals the boundary of samsara (cycle of rebirth), which is beginningless, firm, and difficult to transcend. The ignorant ordinary beings in the world are happy to dwell in the sea of birth and death of the three realms (desire realm, form realm, formless realm).'", "'The inherent nature of the aggregates (five aggregates) is emptiness (sunyata), all sentient beings (sattva) are unattainable, there is no dharma that can be used to counteract, it should be known that all dharmas are without characteristics.'", "'The self-nature of form is emptiness, it is originally not existent, not knowing, not recognizing, not observing, not seeing, not proving, and not non-existent, based on this correct principle one can be good at understanding.'", "'Bodhi is without characteristics and unattainable, the factors of enlightenment (bodhipaksika-dharma) are also like this, the Buddha, bodhisattva, and sangha (monastic community) are just provisional names, to grasp at characteristics apart from the mind is all without characteristics.'", "'Foolish people are attached to desires, grasping at various characteristics, thinking that they have attained the bodhi mind, they walk in a reversed state, their defiled wisdom is difficult to prove the true and constant principle.'", "'Those who can be apart from characteristics in the realm of the Buddha are the wise ones, practicing according to the dharma.'" ] }

遠離諸相如無相，　　亦離於空及不空。　依此修習菩提行，　　獲得最上第一樂，　一切外道不能知，　　亦非聲聞所行學，　又非辟支迦佛陀，　　心善解脫離塵垢，　亦非無漏阿羅漢，　　於此正理能入解。　牟尼無相菩提行，　　唯大智者善了知，　若依正教能說空，　　非二乘輩之所有。　善達實相不思議，　　了一切法無自性，　菩提淺識不能知，　　上根聰慧聞即解。」

爾時世尊，知諸他化天子心之所念，即于坐中放凈光明。時馬勝尊者睹是相已，合掌向佛，以偈問曰：

「佛知他化天意樂，　　忽放清凈大光明，　此唯如來自證知，　　愿為時眾分別說。　諸天咸作是思念，　　佛非無因現此光，　必為饒益諸群生，　　令生諦信心渴仰。　今此大眾懷猶豫。　　由睹如是希有因。　口中放此凈光明。　　應與諸天授佛記。　彼等棄背輪迴道，　　求趣寂靜涅盤城，　佇聞如來梵音聲，　　無礙辯才速演說。　眾等尊重如來教，　　達諸法性無有疑，　堅固聞持信解心，　　稱讚牟尼功德海。　如來正教不思議，　　令眾生至安隱處，　若能如理善修作，　　畢竟得成無上道。」

爾時世尊為尊者馬勝說伽陀曰：

「善哉馬勝大比丘，　

【現代漢語翻譯】現代漢語譯本遠離一切表象，如同沒有表象一樣，也遠離空和不空的概念。依此修行菩提之道，便能獲得最上乘的第一快樂。這道理不是所有外道所能理解的，也不是聲聞（Sravaka，指聽聞佛法而修行的弟子）所能實踐的。也不是辟支迦佛陀（Pratyekabuddha，指獨自覺悟的修行者）所能達到的，他們的心雖然善於解脫，遠離塵垢。也不是無漏的阿羅漢（Arhat，指斷盡煩惱，達到解脫的聖者）能夠深入理解的。牟尼（Muni，指佛陀）的無相菩提行，只有大智慧者才能善於了知。如果依據正教能夠說空性，那也不是二乘（指聲聞和辟支迦佛陀）所能擁有的。善於通達實相的不可思議，明瞭一切法都沒有自性。菩提的淺薄認識不能理解，只有上根聰慧的人聽聞后才能立即明白。

那時，世尊知道他化自在天（Paranirmitavasavartin，欲界第六天的天神）的心中所想，便在座位上放出清凈的光明。當時，馬勝尊者看到這個景象后，合掌向佛，用偈頌問道：

『佛陀知道他化天的心意，忽然放出清凈的大光明，這隻有如來（Tathagata，指佛陀）自己才能證知，希望為在場的眾人分別解說。諸天都這樣想，佛陀不是無緣無故地顯現這光明，必定是爲了利益眾生，使他們生起真實的信心和渴望。現在大眾心中懷有猶豫，因為看到了這樣稀有的現象。從口中放出這清凈的光明，應該為諸天授記（Vyakarana，指佛陀對弟子未來成佛的預言）。他們捨棄輪迴之道，尋求寂靜的涅槃（Nirvana，指解脫的境界）之城，等待聽聞如來的梵音，以無礙的辯才迅速演說。我們尊重如來的教誨，通達諸法的本性而沒有疑惑，堅定地聽聞、受持、相信和理解，稱讚牟尼的功德如大海般深廣。如來的正教不可思議，能使眾生到達安穩的境地，如果能夠如理如法地修行，最終必定能夠成就無上的道果。』

那時，世尊為尊者馬勝說了偈頌：

『善哉，馬勝大比丘（Bhiksu，指佛教出家男眾）！』

【English Translation】 English version To be apart from all forms as if formless, also to be apart from emptiness and non-emptiness. By practicing the Bodhi path in this way, one obtains the supreme first bliss. This is not understood by all non-Buddhist paths, nor is it practiced by Sravakas (disciples who learn by hearing the Dharma). Nor is it attained by Pratyekabuddhas (those who achieve enlightenment on their own), whose minds, though good at liberation, are free from defilements. Nor can Arhats (those who have attained liberation from all afflictions) who are free from outflows deeply understand this principle. The formless Bodhi practice of the Muni (Buddha) is well understood only by those of great wisdom. If one can speak of emptiness according to the true teachings, it is not something that the two vehicles (Sravakas and Pratyekabuddhas) possess. One who is good at understanding the inconceivable reality, understands that all dharmas have no self-nature. The shallow understanding of Bodhi cannot comprehend this; only those with superior roots and intelligence understand it immediately upon hearing.

At that time, the World Honored One, knowing the thoughts in the minds of the Paranirmitavasavartin (devas of the sixth heaven of the desire realm), emitted pure light from his seat. Then, Venerable Asvajit, seeing this sign, joined his palms and asked the Buddha in verse:

'The Buddha knows the intentions of the Paranirmitavasavartin, and suddenly emits pure great light, This is known only by the Tathagata (Buddha) himself; we wish you would explain it to the assembly. The devas are all thinking that the Buddha did not manifest this light without a reason, It must be to benefit all beings, causing them to generate true faith and longing. Now this assembly is filled with doubt, because they have seen such a rare phenomenon. Emitting this pure light from your mouth, you should give predictions (Vyakarana) of Buddhahood to the devas. They have abandoned the path of samsara (cycle of rebirth) and seek the peaceful city of Nirvana (liberation), Waiting to hear the Brahma voice of the Tathagata, quickly expounding with unobstructed eloquence. We respect the teachings of the Tathagata, understanding the nature of all dharmas without doubt, Firmly hearing, upholding, believing, and understanding, we praise the Muni's ocean of merits. The true teachings of the Tathagata are inconceivable, leading beings to a place of peace and security, If one can practice according to the Dharma, one will ultimately achieve the unsurpassed path.'

At that time, the World Honored One spoke a verse to Venerable Asvajit:

'Well said, great Bhiksu (Buddhist monk) Asvajit!'

咨問為利群生故，　我今放此凈光明，　　與授最上菩提記。　他化自在天主等，　　信解堅固悉利根，　皆能奉持諸佛言，　　久已修習菩提道。　能了世間諸妄想，　　如見陽焰知非實，　愚夫謂水起妄心，　　求菩提者勿同彼。　諸有執著想見者，　　無智返怖于無相，　愚夫妄想趣非道，　　離此能得大菩提。　妄想邪思為苦本，　　隨生分別即為縛，　智者了此悉皆空，　　得勝總持寂靜樂。　妄想之心不平等，　　決定墮落於諸趣，　百千生中為苦緣，　　三世如來同此說。　若人取著于想者，　　則為陰界所纏縛，　善觀察者息妄緣，　　一切皆空無有相。　由想相故增諸惑，　　復能損減諸福業，　若於無相離狐疑，　　速證無上菩提果。　若人分別求聖道，　　分別求道即為縛，　智者在欲而行禪，　　彼則善修無相行。　諸法無體不可說，　　分別諸法性皆空，　彼無相法離思惟，　　如是菩提不難得。」　聞佛世尊作是說，　　眾離疑惑得無畏，　如以詹博迦花鬘，　　授之歡忻而頂受。　是諸天眾心開悟，　　今于佛所伸供養，　了知法性本來空，　　于未來世皆作佛。

父子合集經卷第九大正藏第 11 冊 No. 032

【現代漢語翻譯】現代漢語譯本爲了利益眾生，我今天放出這清凈的光明，並授予你們無上的菩提（覺悟）之記。他化自在天主（欲界頂層天的統治者）等，他們信念堅定，根基深厚，都能奉行諸佛的教誨，早已修習菩提之道。他們能明瞭世間一切虛妄的念頭，如同看到陽焰（陽光照射下空氣的晃動）知道並非真實存在，愚笨的人卻以為是水而生起妄心，求菩提的人不要像他們那樣。那些執著于表象和見解的人，因為沒有智慧反而會害怕無相（沒有具體形態）的境界，愚笨的人妄想追求錯誤的道路，只有遠離這些才能獲得偉大的菩提。虛妄的念頭和邪惡的思慮是痛苦的根源，隨著分別心的產生就會被束縛，有智慧的人明白這些都是空無的，從而獲得殊勝的總持（掌握一切）和寂靜的快樂。虛妄的心念不平等，必定會墮落到各個輪迴之中，在無數的生命中成為痛苦的根源，過去、現在、未來三世的如來（佛）都是這樣說的。如果有人執著于念頭，就會被五陰（色、受、想、行、識）和十八界（六根、六塵、六識）所纏縛，善於觀察的人會停止虛妄的因緣，明白一切都是空無，沒有具體的形態。因為執著于表象，就會增加迷惑，也會損減福德和功業，如果對於無相的境界不再疑惑，就能迅速證得無上的菩提果位。如果有人分別地去尋求聖道，這種分別的尋求本身就是一種束縛，有智慧的人即使身處慾望之中也能修行禪定，他們才是真正善於修行無相之法的人。一切法都沒有實體，無法用語言表達，分別諸法的自性都是空無的，這種無相之法超越了思慮，這樣就能不費力地獲得菩提。聽聞佛世尊這樣說，大眾消除了疑惑，獲得了無畏，如同接受用詹博迦花（一種香花）編成的花鬘，歡喜地頂戴受持。這些天眾心開悟，現在在佛前供養，明瞭法性本來就是空無的，在未來世都將成佛。

【English Translation】 English version For the benefit of all beings, I now release this pure light, and bestow upon you the supreme prediction of Bodhi (enlightenment). The Lord of Paranirmitavasavartin Heaven (the ruler of the highest heaven in the desire realm), and others, with firm faith and deep roots, are all able to uphold the teachings of all Buddhas, and have long cultivated the path of Bodhi. They can understand all the false thoughts of the world, like seeing a mirage (the shimmering of air in sunlight) and knowing it is not real, but foolish people mistake it for water and give rise to false minds. Those who seek Bodhi should not be like them. Those who cling to appearances and views, because of their lack of wisdom, are afraid of the formless (without concrete shape) realm. Foolish people mistakenly pursue the wrong path. Only by abandoning these can one attain great Bodhi. False thoughts and evil considerations are the root of suffering. With the arising of discrimination, one becomes bound. The wise understand that all these are empty, thus attaining the supreme mastery (holding everything) and the joy of tranquility. The false mind is not equal, and will surely fall into various cycles of rebirth, becoming the cause of suffering in countless lives. The Tathagatas (Buddhas) of the past, present, and future all say the same. If one clings to thoughts, one will be entangled by the five skandhas (form, feeling, perception, mental formations, consciousness) and the eighteen realms (six sense organs, six sense objects, six consciousnesses). Those who observe well will cease false causes and conditions, understanding that all is empty and without concrete form. Because of clinging to appearances, one increases confusion and diminishes merit and good deeds. If one is no longer doubtful about the formless realm, one can quickly attain the supreme fruit of Bodhi. If one seeks the holy path with discrimination, this very seeking with discrimination is a form of bondage. The wise can practice meditation even while in the midst of desires. They are the ones who truly practice the formless dharma. All dharmas have no substance and cannot be expressed in words. Discriminating the nature of all dharmas reveals that they are empty. This formless dharma transcends thought. In this way, Bodhi can be attained without difficulty. Having heard the World Honored One say this, the assembly was freed from doubt and gained fearlessness, like receiving a garland of Champaka flowers (a fragrant flower), joyfully accepting and wearing it on their heads. These heavenly beings had their minds enlightened, and now make offerings before the Buddha, understanding that the nature of dharma is originally empty, and in the future, they will all become Buddhas.

0 父子合集經

父子合集經卷第十

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯

大梵王天授記品第二十

爾時會中，有六十俱胝梵天子眾，見諸阿修羅王乃至他化自在天等，於世尊所作供養已，復聞如來與彼授記，歡喜踴躍，怪未曾有。是諸天子已於過去諸如來所，親近供養，積集善根，深修禪定，超世俗法，于佛正教，各獲最上甚深法樂，明瞭通達，離諸戲論，生決定解，了知諸法非作、非無作，非生、非無生，非得、非無得，非盡、非無盡，非離、非不離，非垢、非離垢，非愚、非不愚，非智、非無智，非見、非無見，非取、非不取，非空、非不空，非相、非無相，非愿、非無愿。是諸天子，如是知已，心無所著，遠離諸想，無所依求，無種種求想，無作者想、無作者法想，無凡夫想、無凡夫法想，無聲聞想、無聲聞法想，無緣覺想、無緣覺法想，無菩薩想、無菩薩法想，無如來想、無如來法想，無涅盤想、無涅盤法想，無輪迴想、無輪迴法想。是諸天子了彼法性猶如虛空，無有染著，于佛法中離分別想。

時梵天王合掌向佛，以寂靜意，說偈贊佛：

「如來具足平等慧，　　修寂靜行到彼岸，　說寂靜法度群生，　　觀諸世間常寂靜。　菩

【現代漢語翻譯】現代漢語譯本《父子合集經》卷第十西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉詔譯大梵王天授記品第二十那時，法會中，有六十俱胝（俱胝：數量單位，意為千萬）梵天子眾，見到諸位阿修羅王（阿修羅：一種神道生物）乃至他化自在天（他化自在天：欲界頂層天）等，在世尊那裡做了供養之後，又聽到如來給他們授記，歡喜踴躍，覺得從未有過。這些天子過去在諸位如來那裡，親近供養，積累善根，深入修習禪定，超越世俗之法，對於佛陀的正教，各自獲得最上甚深的法樂，明瞭通達，遠離各種戲論，生起決定的理解，了知諸法非造作、非無造作，非生、非無生，非得、非無得，非盡、非無盡，非離、非不離，非垢、非離垢，非愚、非不愚，非智、非無智，非見、非無見，非取、非不取，非空、非不空，非相、非無相，非愿、非無愿。這些天子，這樣了知之後，心中沒有執著，遠離各種妄想，沒有所依求，沒有種種求想，沒有作者之想、沒有作者法之想，沒有凡夫之想、沒有凡夫法之想，沒有聲聞之想、沒有聲聞法之想，沒有緣覺之想、沒有緣覺法之想，沒有菩薩之想、沒有菩薩法之想，沒有如來之想、沒有如來法之想，沒有涅盤之想、沒有涅盤法之想，沒有輪迴之想、沒有輪迴法之想。這些天子了知諸法之性猶如虛空，沒有染著，在佛法中遠離分別之想。這時，梵天王合掌向佛，以寂靜的心意，說偈贊佛：『如來具足平等慧，修寂靜行到彼岸，說寂靜法度群生，觀諸世間常寂靜。』

【English Translation】 English version The Sutra of the Collection of the Father and Son, Volume Ten Translated by the Tripitaka Master Chao San Da Fu Shi Honglu Qing Xuan Fan Da Shi, the Purple-Robed Monk Chen Richeng, etc., by Imperial Decree from the Western Heaven. Chapter Twenty: The Prophecy of the Great Brahma King At that time, in the assembly, there were sixty kotis (koti: a unit of ten million) of Brahma sons, who, having seen the various Asura Kings (Asura: a type of demigod) and even the Paranirmitavasavartin Devas (Paranirmitavasavartin Devas: the highest heaven in the desire realm) making offerings to the World Honored One, and having heard the Tathagata give them prophecies, were filled with joy and elation, feeling that this was unprecedented. These Devas had, in the past, in the presence of various Tathagatas, drawn near to make offerings, accumulated roots of goodness, deeply cultivated meditation, transcended worldly dharmas, and, regarding the Buddha's true teachings, each had obtained the supreme and profound joy of the Dharma, clearly understood and penetrated, were free from all disputation, had generated a firm understanding, and knew that all dharmas are neither made nor unmade, neither born nor unborn, neither obtained nor unobtainable, neither exhausted nor unexhausted, neither separated nor unseparated, neither defiled nor undefiled, neither ignorant nor non-ignorant, neither wise nor unwise, neither seen nor unseen, neither grasped nor ungrasped, neither empty nor non-empty, neither with form nor without form, neither with aspiration nor without aspiration. Having understood thus, these Devas had no attachments in their minds, were free from all thoughts, had no reliance, had no various seeking thoughts, no thought of a maker, no thought of the dharma of a maker, no thought of an ordinary person, no thought of the dharma of an ordinary person, no thought of a Sravaka, no thought of the dharma of a Sravaka, no thought of a Pratyekabuddha, no thought of the dharma of a Pratyekabuddha, no thought of a Bodhisattva, no thought of the dharma of a Bodhisattva, no thought of a Tathagata, no thought of the dharma of a Tathagata, no thought of Nirvana, no thought of the dharma of Nirvana, no thought of Samsara, no thought of the dharma of Samsara. These Devas understood that the nature of all dharmas is like space, without defilement, and in the Buddha's Dharma, they were free from the thought of discrimination. At that time, the Brahma King, with palms joined, faced the Buddha, and with a peaceful mind, spoke a verse in praise of the Buddha: 'The Tathagata is endowed with equal wisdom, cultivates peaceful conduct to reach the other shore, speaks the peaceful Dharma to liberate beings, and observes all worlds as constantly peaceful.'

提寂靜本無染，　　依寂靜境無動亂，　常餐寂靜甘露味，　　於一切處悉通達。　如是最上寂靜道，　　善觀察者獲妙樂，　依八正道久薰脩，　　能斷世間煩惱縛。　修寂靜法證菩提，　　乃是先佛之所說，　決定能至涅盤城，　　如佛世尊無有異。　若人依止佛正教，　　受持讀誦勤修學，　求趣寂靜解脫門，　　一切世間無過上。　善修平等寂靜道，　　諸根適悅常清凈，　具諸福慧遍莊嚴，　　如那羅延有大力。　若了寂靜甘露法，　　則能盡袪諸有相，　觀察世間無所依，　　是為最上如來子。　是人久遇于諸佛，　　種植無邊勝善根，　達斯寂靜等持門，　　息除諸惑無所染。　由具正念精進力，　　離於諂曲懈怠想，　了知生死即涅盤，　　能離世間諸相故。　諸佛出現於世間，　　演說寂靜解脫法，　智者了達無有疑，　　永出輪迴生死海。　若人于蘊求解脫，　　于寂靜法非愛樂，　唯悟蘊法不堅牢，　　于佛菩提生驚怖。　離欲凈心求解脫，　　能以明慧善揀擇，　著欲取相諸愚夫，　　故佛于彼不開示。　若取寂滅亦是縛，　　不能成就一切智，　不起一切執著心，　　是名善住無相行。　能至無名安隱處，　　逮得清凈佛功德，　息

【現代漢語翻譯】現代漢語譯本提起寂靜的本性是無染的，依于寂靜的境界則不會有動亂。常常品嚐寂靜的甘露滋味，對於一切處所都能通達。像這樣最上的寂靜之道，善於觀察的人能夠獲得美妙的快樂。依循八正道（佛教的修行方法，包括正見、正思惟、正語、正業、正命、正精進、正念、正定）長期熏修，能夠斷除世間的煩惱束縛。修習寂靜之法證得菩提（覺悟），這是過去諸佛所說的。決定能夠到達涅槃（佛教的最高境界，指解脫生死輪迴）之城，如同佛世尊一樣沒有差別。如果有人依止佛陀的正教，受持讀誦並勤奮修學，尋求趣向寂靜的解脫之門，在一切世間沒有比這更殊勝的。善於修習平等寂靜之道，諸根（眼、耳、鼻、舌、身、意）感到舒適愉悅且常常清凈。具備各種福德和智慧，普遍莊嚴，如同那羅延（印度教神祇，象徵力量）一樣具有強大的力量。如果瞭解寂靜甘露之法，就能完全去除各種有相（有形可見的事物）的執著。觀察世間沒有可以依賴的，這是最上的如來（佛的稱號）之子。這樣的人長久以來遇到諸佛，種植了無邊殊勝的善根。通達這個寂靜等持（禪定）之門，息滅各種迷惑而無所染著。由於具備正念和精進的力量，遠離諂媚、虛偽和懈怠的想法。了知生死即是涅槃，能夠遠離世間各種表象的執著。諸佛出現在世間，演說寂靜解脫之法。有智慧的人瞭解通達而沒有疑惑，永遠脫離輪迴生死的苦海。如果有人在五蘊（色、受、想、行、識）中求解脫，卻不喜愛寂靜之法，只領悟到五蘊之法不堅固，對於佛的菩提反而產生驚恐。遠離慾望，清凈內心以求解脫，能夠以明智的智慧善於選擇。執著慾望和表象的愚癡之人，所以佛陀不對他們開示。如果執著于寂滅也是一種束縛，不能成就一切智慧。不生起一切執著之心，這叫做善於安住于無相的修行。能夠到達無名安穩之處，獲得清凈的佛陀功德，息滅

【English Translation】 English version The nature of tranquility is inherently unblemished; relying on the state of tranquility, there is no disturbance. Constantly savoring the nectar of tranquility, one becomes enlightened in all places. Such is the supreme path of tranquility; those who observe it well attain wonderful joy. By long cultivation following the Eightfold Path (the Buddhist path to liberation, including right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), one can break free from the bonds of worldly afflictions. Practicing the method of tranquility to attain Bodhi (enlightenment) is what the past Buddhas have spoken. It is certain to reach the city of Nirvana (the highest state in Buddhism, liberation from the cycle of birth and death), just like the World Honored One Buddha, without any difference. If one relies on the Buddha's true teachings, upholds, recites, and diligently studies them, seeking to approach the gate of liberation through tranquility, there is nothing more supreme in all the world. By skillfully cultivating the path of equal tranquility, the senses (eyes, ears, nose, tongue, body, and mind) feel comfortable and are always pure. Possessing all blessings and wisdom, universally adorned, one has great power like Narayana (a Hindu deity symbolizing strength). If one understands the nectar of tranquility, one can completely eliminate all attachments to forms (tangible things). Observing that there is nothing to rely on in the world, this is the supreme child of the Tathagata (an epithet of the Buddha). Such a person has long encountered Buddhas, planting boundless superior roots of goodness. Having mastered this gate of tranquil equanimity (meditation), one extinguishes all delusions and is unblemished. Due to possessing the power of right mindfulness and diligence, one is free from flattery, deceit, and laziness. Knowing that birth and death are Nirvana, one can be free from attachments to all worldly appearances. The Buddhas appear in the world, expounding the Dharma of liberation through tranquility. The wise understand without doubt, forever escaping the sea of birth and death. If one seeks liberation from the aggregates (form, feeling, perception, mental formations, and consciousness) but does not love the Dharma of tranquility, only realizing that the aggregates are not firm, one becomes fearful of the Buddha's Bodhi. By being free from desire and purifying the mind to seek liberation, one can wisely choose with clear wisdom. The foolish who are attached to desire and forms, therefore, the Buddha does not reveal the teachings to them. If one is attached to extinction, it is also a bondage, and one cannot achieve all wisdom. Not giving rise to any attachment, this is called dwelling well in the practice of non-form. One can reach the nameless place of peace, attain the pure merits of the Buddha, and extinguish

諸諍論伏魔怨，　　能斷一切煩惱縛。　我以平等寂靜意，　　稱讚牟尼福德聚，　迴向法界諸有情，　　同證無上菩提果。」

爾時大梵天王知諸梵眾天子偈贊佛德，合掌向佛，而說偈言：

「牟尼善了世間法，　　決定虛假如空拳，　亦如秋云及電光，　　佛常顯示袪諸妄。　如人夢中饑所逼，　　遇餐上妙諸美膳，　畢竟無食亦無人，　　如來證法亦如是。　又如夢中渴乏者，　　得飲甘露清冷水，　應知渴飲悉皆無，　　如來證法亦如是。　如夢中聞美妙言，　　彼語言相實無得，　亦無說者及聽人，　　了法如此無疑惑。　又如箜篌出妙聲，　　彼聲本無有自性，　智者觀蘊理如然，　　知蘊自性不可得。　無作無受無眾生，　　無所作業及受報，　亦無受彼果報者，　　佛於此理善明瞭。　譬如摩尼體瑩澈，　　置之衣上隨色變，　諸法自性本無塵，　　隨其分別而增染。　又如吹貝發大聲，　　推其響自何所得，　彼聲自性本來空，　　佛了諸法亦如是。　又如世間香美饌，　　彼由眾味而合成，　觀食自性本來空，　　佛了諸法亦如是。　如天帝幢極高顯，　　無思而現諸色像，　彼幢自性本來空，　　大仙證法亦如是。　又如身藉眾緣成，

【現代漢語翻譯】現代漢語譯本平息一切爭論，降伏魔的怨恨，能斷除一切煩惱的束縛。我以平等寂靜的心意，稱讚牟尼（釋迦牟尼佛）的福德聚集，迴向給法界一切有情眾生，愿他們一同證得無上菩提的果位。

這時，大梵天王知道眾梵天子用偈頌讚美佛的功德，便合掌向佛，也說了偈頌：

『牟尼（釋迦牟尼佛）善於瞭解世間的法則，明白一切都是虛幻的，如同空握的拳頭，又像秋天的雲彩和閃電的光芒，佛陀常常開示，破除這些虛妄。比如有人在夢中被飢餓所逼迫，遇到了美味佳餚，但最終既沒有吃到食物，也沒有吃食物的人，如來所證悟的法也是如此。又如夢中口渴的人，喝到了甘甜清涼的水，應當知道口渴和飲水都是虛幻的，如來所證悟的法也是如此。又如在夢中聽到美妙的言語，那些言語的相狀實際上是不可得的，既沒有說話的人，也沒有聽的人，了解法的真相就應該如此，不要有疑惑。又如箜篌發出美妙的聲音，那聲音本身並沒有自性，有智慧的人觀察五蘊的道理也是這樣，知道五蘊的自性是不可得的。沒有造作，沒有承受，沒有眾生，沒有所造的業和所受的報應，也沒有承受果報的人，佛陀對於這個道理非常明瞭。譬如摩尼寶珠（如意寶珠）的本體晶瑩剔透，放在衣服上會隨著衣服的顏色而變化，諸法的自性本來沒有塵垢，只是隨著分別而增加污染。又如吹響海螺發出巨大的聲音，推究那聲音是從哪裡來的，那聲音的自性本來就是空無的，佛陀瞭解諸法也是如此。又如世間美味的食物，是由各種味道混合而成的，觀察食物的自性本來就是空無的，佛陀瞭解諸法也是如此。如天帝的寶幢（帝釋天的旗幟）高高聳立，不用思索就顯現出各種色彩和形象，那寶幢的自性本來就是空無的，大仙（佛陀）所證悟的法也是如此。又如身體是由各種因緣和合而成，

【English Translation】 English version Subduing all disputes and vanquishing the hatred of demons, able to sever all bonds of afflictions. With a mind of equanimity and tranquility, I praise the accumulation of merits of Muni (Shakyamuni Buddha), And dedicate it to all sentient beings in the Dharma realm, wishing them to jointly attain the supreme fruit of Bodhi.

At that time, the Great Brahma King, knowing that the Brahma sons were praising the Buddha's virtues with verses, joined his palms and spoke verses to the Buddha:

'Muni (Shakyamuni Buddha) is skilled in understanding the laws of the world, knowing that all is illusory, like an empty fist, And like autumn clouds and the light of lightning, the Buddha constantly reveals and dispels these illusions. For example, if someone is forced by hunger in a dream, and encounters delicious food, Ultimately, there is neither food eaten nor a person eating, the Dharma realized by the Tathagata is also like this. Again, like a thirsty person in a dream, who drinks sweet and cool water, It should be known that both thirst and drinking are illusory, the Dharma realized by the Tathagata is also like this. Again, like hearing beautiful words in a dream, the appearance of those words is actually unattainable, There is neither a speaker nor a listener, understanding the truth of the Dharma should be like this, without doubt. Again, like a lute producing beautiful sounds, the sound itself has no self-nature, The wise observe the principle of the five aggregates in this way, knowing that the self-nature of the aggregates is unattainable. There is no creation, no reception, no sentient beings, no actions performed and no retribution received, Nor is there anyone who receives the karmic retribution, the Buddha is very clear about this principle. For example, the body of a Mani jewel (wish-fulfilling jewel) is crystal clear, and when placed on clothing, it changes with the color of the clothing, The self-nature of all dharmas is originally without dust, but it increases in defilement with discrimination. Again, like blowing a conch shell to produce a loud sound, investigating where the sound comes from, The self-nature of that sound is originally empty, the Buddha understands all dharmas in this way. Again, like delicious food in the world, which is composed of various flavors, Observing the self-nature of food is originally empty, the Buddha understands all dharmas in this way. Like the banner of the Heavenly Emperor (Indra's banner) standing tall and prominent, various colors and images appear without thought, The self-nature of that banner is originally empty, the Dharma realized by the Great Sage (Buddha) is also like this. Again, like the body being formed by various conditions,

推其體相不可得，　當知諸蘊本如然，　　如來證法亦如是。　又如擊鼓所出聲，　　能令聞者生忻悅，　彼之音響本來空，　　如來證法亦如是。　如人以桴而擊鼓，　　尋其聲自何方現，　復推隱沒向何方，　　如來證法亦如是。　又如鼓韻無憎愛，　　離濕潤緣則鳴響，　此身虛假本同然，　　如來證法亦如是。　如人擊鼓發響時，　　彼聲任運無所召，　了身如彼自性空，　　如來證法亦如是。」

爾時世尊，知諸梵眾、大梵王等心之思念，以寂靜意贊如來已，即從口中，放大光明，令彼時會睹斯光已，堅固正見，增發凈慧。時尊者馬勝比丘，以偈問曰：

「如來今者現奇相，　　放凈光明極希有，　諸天及人龍鬼神，　　睹斯神變咸疑慮。　最上牟尼調御士，　　現此瑞應非無因，　愿佛開演光因由，　　令諸時會心忻豫。　我等一心生渴仰，　　瞻奉慈容無暫舍，　若得聞佛梵音聲，　　各各除疑生信解。　如來現此神通事，　　必為慈念諸眾生，　何緣放此凈光明，　　今正是時冀開示。　大聖牟尼方便力，　　令時機發增上心，　眾等合掌住佛前，　　唯愿如來速演說。」

爾時世尊為馬勝比丘說伽陀曰：

「馬勝汝矚此光明，　　普為

【現代漢語翻譯】現代漢語譯本探究其形體和表象，是無法得到的，應當明白諸蘊（skandha，構成個體存在的五種要素：色、受、想、行、識）的本質就是如此，如來（Tathagata，佛的稱號）所證悟的法也是如此。又如敲擊鼓所發出的聲音，能使聽到的人感到歡喜，那聲音的響動本來就是空無的，如來所證悟的法也是如此。如同人拿鼓槌敲擊鼓，追尋那聲音從何處出現，又推究它隱沒到何處，如來所證悟的法也是如此。又如鼓聲沒有憎恨和喜愛，離開潮濕的條件就會鳴響，這身體的虛假本質也是如此，如來所證悟的法也是如此。如同人敲擊鼓發出聲音時，那聲音自然而然地出現，沒有被任何東西召喚，明白身體就像那聲音一樣自性本空，如來所證悟的法也是如此。那時，世尊（Bhagavan，佛的稱號）知道諸梵眾（Brahma，印度教的創造神）和大梵天王（Mahabrahma，梵天之王）等心中的想法，以寂靜的心意讚歎如來之後，就從口中放出大光明，讓當時在場的人看到這光明后，堅固了正見，增長了清凈的智慧。當時，尊者馬勝比丘（Ashvajit，佛陀的弟子）用偈頌問道：『如來今天顯現奇特的景象，放出清凈的光明，極其稀有，諸天、人和龍、鬼神，看到這神奇的變化都感到疑惑。最上的牟尼（Muni，聖人，指佛陀）調御士（佛的稱號），顯現這樣的瑞應並非沒有原因，希望佛陀開示這光明的因由，讓在場的人都感到歡喜。我們一心渴望，瞻仰您的慈容片刻也不捨離，如果能聽到佛陀的梵音，就能各自消除疑惑，生起信解。如來顯現這樣的神通事蹟，必定是爲了慈悲憐憫眾生，為何放出這清凈的光明，現在正是時候希望您開示。大聖牟尼以方便之力，令時機成熟，增長上進之心，我們合掌站在佛前，只願如來儘快演說。』那時，世尊為馬勝比丘說了偈頌：『馬勝，你看看這光明，普遍是爲了

【English Translation】 English version Investigating its form and appearance, it cannot be obtained. It should be understood that the nature of the skandhas (the five aggregates of existence: form, feeling, perception, mental formations, and consciousness) is inherently such, and the Dharma (teachings) realized by the Tathagata (the Buddha) is also like this. Furthermore, like the sound produced by striking a drum, which can bring joy to those who hear it, that sound is originally empty. The Dharma realized by the Tathagata is also like this. Just as a person strikes a drum with a mallet, seeking where the sound arises from, and then investigating where it disappears to, the Dharma realized by the Tathagata is also like this. Moreover, like the drum's sound having no hatred or love, and sounding when it is not wet, the illusory nature of this body is also like this. The Dharma realized by the Tathagata is also like this. Just as when a person strikes a drum and a sound is produced, that sound arises naturally, without being summoned by anything, understanding that the body is like that sound, empty in its own nature, the Dharma realized by the Tathagata is also like this. At that time, the Bhagavan (the Blessed One, the Buddha) knowing the thoughts of the Brahma (the creator god in Hinduism) assembly and the Great Brahma King (the king of the Brahma gods), praised the Tathagata with a peaceful mind. Then, from his mouth, he emitted a great light, so that those present, upon seeing this light, strengthened their right view and increased their pure wisdom. At that time, the Venerable Ashvajit (one of the first five disciples of the Buddha) asked in verse: 'The Tathagata today manifests a wondrous sight, emitting pure light, which is extremely rare. The gods, humans, dragons, and spirits, seeing this miraculous transformation, all feel doubt. The supreme Muni (sage, referring to the Buddha), the tamer of men, manifesting such an auspicious sign is not without cause. May the Buddha reveal the reason for this light, so that all present may feel joy. We are wholeheartedly yearning, gazing upon your compassionate face without a moment's departure. If we can hear the Buddha's Brahma voice, we can each dispel our doubts and generate faith and understanding. The Tathagata manifests such miraculous events, surely out of compassion for all beings. Why emit this pure light? Now is the time to hope for your explanation. The great sage Muni, with his skillful means, allows the opportune moment to arise, increasing our aspiration. We stand before the Buddha with palms joined, only wishing that the Tathagata will quickly expound.' At that time, the Bhagavan spoke a verse to Ashvajit: 'Ashvajit, look at this light, it is universally for'

成熟有情故，　時眾若聞我所說，　　則于菩提無退轉。　大梵天王梵眾等，　　善達法性除疑惑，　已於那由他劫中，　　修習無邊清凈行。　于諸境界無染著，　　心如虛空無掛礙，　常樂利樂諸有情，　　而不取證菩提果。　彼等復于未來世，　　過於無量俱胝劫，　具足修證解脫門，　　成就無邊大忍力，　然後得成無上道，　　號曰大忍力如來，　調伏攝化諸群生，　　觀諸世間皆空寂。　彼佛壽量極長久，　　同昔修行諸劫數，　具大威德及名稱，　　能拔有情生死苦。　彼佛剎土極嚴凈，　　富樂豐饒無與等，　設於那由他劫中，　　說其功德不能盡。　彼佛說法難思議，　　自性空寂無所依，　其國所有諸眾生，　　成熟善根無損減。　皆盡輪迴苦邊際，　　無一復受後有身，　亦無鬼畜地獄名，　　唯有遷流諸行苦。　由悟諸行無常故，　　各發勝愿生厭患，　是故彼國諸有情，　　皆能永離老病死。　又彼有情善修作，　　耳不復聽餘音聲，　唯聞無我及無常，　　苦空寂靜無相法。　奉持佛語不放逸，　　常修純凈真實行，　趣求甘露解脫門，　　最上最勝菩提道。　彼土所有諸塔寺，　　若墻若壁林木等，　皆出清凈妙法音，　　聞者

【現代漢語翻譯】現代漢語譯本因為有情眾生已經成熟，如果當時大眾聽聞我所說，他們就不會在菩提道上退轉。大梵天王（Mahābrahmā，色界初禪天之主）和梵眾等，善於通達諸法實性，消除疑惑，已經在無數劫中，修習無邊清凈的修行。對於一切境界沒有執著，心像虛空一樣沒有掛礙，常常喜歡利益安樂一切有情眾生，而不急於證得菩提果位。他們又在未來的世間，經過無量俱胝劫（koṭi，數量單位，意為千萬），具足修習證悟解脫之門，成就無邊廣大的忍辱力量，然後才能成就無上菩提之道，號稱為大忍力如來（Tathāgata，佛的稱號之一），調伏攝受教化一切眾生，觀察世間一切皆是空寂。那位佛的壽命極其長久，如同過去修行所經歷的劫數一樣，具有廣大的威德和名聲，能夠拔除有情眾生的生死痛苦。那位佛的剎土極其莊嚴清凈，富饒安樂，沒有可以與之相比的，即使在無數劫中，也說不盡他的功德。那位佛所說的法難以思議，自性空寂，無所依傍，他的國度里所有眾生，善根成熟，沒有損減。都將盡輪迴之苦的邊際，沒有一個會再次受後有之身，也沒有鬼、畜生、地獄的名稱，只有遷流變化的諸行之苦。因為領悟到諸行無常的道理，各自發起殊勝的願望，產生厭離之心，所以那個國度里的所有有情眾生，都能永遠脫離老、病、死。而且那裡的有情眾生善於修行，耳朵不再聽見其他的音聲，只能聽見無我、無常，苦、空、寂靜、無相之法。奉持佛的教誨，不放逸，常常修習純凈真實的修行，追求甘露解脫之門，最上最勝的菩提之道。那個國土裡所有的塔寺，無論是墻壁還是樹木等，都發出清凈微妙的法音，聽聞者

【English Translation】 English version Because sentient beings are mature, If the assembly at that time were to hear what I say, They would not regress from Bodhi. Mahābrahmā (the Great Brahma King, lord of the first dhyana heaven in the realm of form) and the Brahma assembly, Are skilled in understanding the true nature of dharmas, eliminating doubts, And have already, in countless kalpas, Cultivated boundless pure practices. They have no attachment to any realms, Their minds are like the void, without hindrance, They always delight in benefiting and bringing joy to all sentient beings, Without being eager to attain the fruit of Bodhi. They will again, in future worlds, Pass through countless koṭi (a unit of number, meaning ten million) kalpas, Fully cultivate and realize the gate of liberation, Achieve boundless great forbearance, And then attain the unsurpassed path of Bodhi, Being called the Tathāgata (one of the titles of Buddha) of Great Forbearance, Taming, gathering, and teaching all beings, Observing that all in the world is empty and still. That Buddha's lifespan is extremely long, Like the number of kalpas he spent in past practices, Possessing great power and renown, Able to uproot the suffering of birth and death for sentient beings. That Buddha's land is extremely adorned and pure, Rich and joyful, without equal, Even if one were to speak for countless kalpas, One could not exhaust his merits. The Dharma spoken by that Buddha is inconceivable, Its nature is empty and still, without reliance, All sentient beings in his land, Have mature roots of goodness, without diminution. All will reach the end of the suffering of samsara, None will receive another body in future lives, Nor will there be the names of ghosts, animals, or hells, Only the suffering of the changing and flowing actions. Because they have realized the impermanence of all actions, Each generates a superior aspiration, giving rise to aversion, Therefore, all sentient beings in that land, Are able to forever depart from old age, sickness, and death. Moreover, the sentient beings there are skilled in practice, Their ears no longer hear other sounds, They only hear of no-self, impermanence, Suffering, emptiness, stillness, and the formless Dharma. They uphold the Buddha's teachings, without negligence, Always cultivating pure and true practices, Seeking the gate of liberation of nectar, The supreme and most excellent path of Bodhi. All the stupas and temples in that land, Whether walls or trees, etc., All emit pure and wonderful Dharma sounds, Those who hear

咸登不退地。　此是如來神力故，　　演斯八種梵音聲，　聞已棄背生死流，　　求證寂靜真常樂。　其國所有諸眾生，　　已於過去河沙劫，　為菩提故久修行，　　今當次第得成佛。　大梵天王梵眾等，　　由常修證寂滅理，　爾時彼佛及眾生，　　同餐寂滅甘露味。　復觀眾生界本空，　　未曾暫起疲勞想，　故能遍入諸法性，　　常修寂靜無相行。」

父子合集經光音天授記品第二十一

爾時會中，有八十俱胝光音天子，見諸阿修羅王乃至梵天王等，於世尊所，各現神變作諸供養，復聞如來與授阿耨多羅三藐三菩提記，歡喜踴躍，得未曾有。是時天主，即從座起，偏袒右肩，頭面敬禮，住立佛前。白言：「世尊！有三摩地，名照明諸法。若有菩薩，善修習此三摩地者，則能入解一切諸法；復能獲得無量辯才，所謂：無著辯才、加持辯才、善巧辯才、美妙辯才、適意辯才、離縛辯才、安隱辯才、甚深辯才、微妙辯才、無等辯才，乃至獲得如來所有最上辯才。世尊！何故名為照明諸法三摩地？若菩薩摩訶薩得此三摩地者，於一切法無有尋伺及彼作意，若離此者，則無疑惑。若於諸法斷除疑惑，於一切處通達無礙。何以故？以彼諸法離自性故，若了諸法自性無有，彼菩薩則能入解阿字

【現代漢語翻譯】現代漢語譯本都登上了不退轉的地位。這都是如來神力的緣故，演說這八種清凈的梵音，聽聞之後便捨棄了生死輪迴，尋求證得寂靜真常的快樂。他們國度里所有的眾生，在過去無量劫中，爲了菩提的緣故長期修行，現在將次第成就佛果。大梵天王（Mahābrahmā）和梵眾等，由於常常修證寂滅的道理，那時彼佛和眾生，一同品嚐寂滅的甘露美味。又觀察眾生界本來是空，未曾有絲毫的疲勞想法，所以能夠遍入諸法的本性，常常修習寂靜無相的修行。

《父子合集經》光音天授記品第二十一

那時法會中，有八十俱胝（koṭi，一俱胝等於一千萬）光音天子，見到諸阿修羅王（Asura）乃至梵天王（Brahmā）等，在世尊那裡，各自顯現神通變化作各種供養，又聽聞如來為他們授阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的記別，歡喜踴躍，得到前所未有的體驗。這時天主，即從座位起身，袒露右肩，頭面敬禮，站立在佛前。稟告說：『世尊！有一種三摩地（samādhi，禪定），名為照明諸法。如果有菩薩，善於修習這種三摩地，就能深入瞭解一切諸法；又能獲得無量的辯才，即：無著辯才、加持辯才、善巧辯才、美妙辯才、適意辯才、離縛辯才、安隱辯才、甚深辯才、微妙辯才、無等辯才，乃至獲得如來所有最上辯才。世尊！為什麼名為照明諸法三摩地？如果菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）得到這種三摩地，對於一切法就沒有尋伺（vitarka-vicāra，粗細思惟）以及作意（manasikāra，注意），如果離開了這些，就沒有疑惑。如果對於諸法斷除了疑惑，在一切處都能通達無礙。為什麼呢？因為那些諸法離開了自性（svabhāva，固有不變的性質）的緣故，如果了知諸法自性本無，那位菩薩就能深入瞭解阿字（a，梵文字母）的含義。』

【English Translation】 English version All have ascended to the stage of non-retrogression. This is due to the divine power of the Tathagata, who proclaims these eight kinds of pure Brahma sounds, Having heard them, they abandon the cycle of birth and death, seeking to attain the tranquil, true, and constant bliss. All the sentient beings in that land, for countless kalpas in the past, Have long practiced for the sake of Bodhi, now they will successively attain Buddhahood. The Great Brahma King (Mahābrahmā) and the Brahma assembly, due to their constant practice and realization of the principle of extinction, At that time, that Buddha and the sentient beings, together partake of the nectar of extinction. Furthermore, observing that the realm of sentient beings is fundamentally empty, never having a thought of fatigue, Therefore, they can pervade the nature of all dharmas, constantly practicing the tranquil and formless practice.

The Twenty-first Chapter on the Prediction of the Sound of Light Heaven from the Sutra of the Father and Son Gathering

At that time, in the assembly, there were eighty kotis (koṭi, one koṭi equals ten million) of the sons of the Sound of Light Heaven, seeing the Asura Kings (Asura) and even the Brahma Kings (Brahmā), each manifesting divine transformations and making various offerings to the World Honored One, and also hearing the Tathagata bestow predictions of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), they rejoiced and were elated, experiencing something unprecedented. At that time, the Lord of the Heavens, immediately rose from his seat, bared his right shoulder, bowed his head in reverence, and stood before the Buddha. He said: 'World Honored One! There is a samadhi (meditative absorption) called Illuminating All Dharmas. If a Bodhisattva practices this samadhi well, he will be able to deeply understand all dharmas; and he will also obtain immeasurable eloquence, namely: eloquence without attachment, eloquence of empowerment, eloquence of skillful means, eloquence of beauty, eloquence of appropriateness, eloquence of freedom from bondage, eloquence of peace, eloquence of profundity, eloquence of subtlety, eloquence of incomparability, and even obtain the supreme eloquence of the Tathagata. World Honored One! Why is it called the samadhi of Illuminating All Dharmas? If a Bodhisattva-Mahasattva (great Bodhisattva) obtains this samadhi, he will have no vitarka-vicāra (coarse and subtle thought) or manasikāra (attention) regarding all dharmas, and if he is free from these, he will have no doubts. If he has eliminated doubts about all dharmas, he will be able to penetrate without obstruction in all places. Why is that? Because those dharmas are devoid of svabhāva (inherent nature), if he understands that the inherent nature of dharmas is non-existent, that Bodhisattva will be able to deeply understand the meaning of the letter A (a, Sanskrit letter).'

義門。所謂阿者無作，阿者普遍，阿者非有為，阿者非無為，阿者無不成就，阿者無所依止，阿者非動，阿者非亂，阿者非分別，阿者非離分別，阿者非畢竟，阿者非散壞，阿者非形色，阿者非顯色，阿者非住持，阿者非定住，阿者非知，阿者非見，阿者非言說，阿者非離言說，阿者非思議，阿者非離思議，阿者非去來，阿者非入出，阿者非有表，阿者非無表，阿者非名，阿者非相，阿者非對治，阿者非覆障，阿者非盡，阿者非無盡，阿者非二，阿者非不二，阿者非真實，阿者非虛妄，阿者非求，阿者非離求，阿者非凈，阿者非離凈，阿者非執，阿者非離執，阿者無生無所不生，無少法可生，阿者無滅，無所不滅，無少法可滅，阿者不空，無所不空，阿者無相，無所不相，阿者無愿，無所不願。如是解已，知非戲論，是名入解阿字義門。

「世尊！又復諸法從意中生，由阿字故引生達字，若能入解達字門者，則能入解一切教法。所謂入解有為法、無為法、有表法、無表法、世俗法、勝義法。世尊！勝義法者，唯一真如，以言詮顯，何由能解？世尊！如人夢中作種種事，夢境非實，但有假名，覺已了知，皆由心造。世尊！如空谷中傳於音響，自性無實，從和合生。世尊！如幻化人作諸幻事，愚夫不了，謂為實有。

【現代漢語翻譯】現代漢語譯本：義門（義理之門）。所謂『阿』（梵文A的音譯，代表空性）是指無造作，『阿』是指普遍，『阿』是指非有為（有生滅變化的），『阿』是指非無為（無生滅變化的），『阿』是指無不成就，『阿』是指無所依止，『阿』是指非動，『阿』是指非亂，『阿』是指非分別，『阿』是指非離分別，『阿』是指非畢竟（最終的），『阿』是指非散壞，『阿』是指非形色（有形狀和顏色），『阿』是指非顯色（可見的顏色），『阿』是指非住持（保持不變），『阿』是指非定住（固定不變），『阿』是指非知，『阿』是指非見，『阿』是指非言說，『阿』是指非離言說，『阿』是指非思議（可以思考的），『阿』是指非離思議，『阿』是指非去來（過去和未來），『阿』是指非入出（進入和出去），『阿』是指非有表（有表現的），『阿』是指非無表（無表現的），『阿』是指非名（名稱），『阿』是指非相（現象），『阿』是指非對治（可以被對治的），『阿』是指非覆障（覆蓋和障礙），『阿』是指非盡（窮盡），『阿』是指非無盡，『阿』是指非二（二元對立），『阿』是指非不二（非二元對立），『阿』是指非真實，『阿』是指非虛妄，『阿』是指非求（追求），『阿』是指非離求，『阿』是指非凈（清凈），『阿』是指非離凈，『阿』是指非執（執著），『阿』是指非離執，『阿』是無生，無所不生，沒有少許法可以生起，『阿』是無滅，無所不滅，沒有少許法可以滅去，『阿』是不空，無所不空，『阿』是無相，無所不相，『阿』是無愿，無所不願。如此理解之後，知道這不是戲論（無意義的言論），這叫做進入理解『阿』字義理之門。

『世尊（佛陀的尊稱）！』又，一切法從意念中產生，由於『阿』字（空性）的緣故，引生『達』字（梵文Dha的音譯，代表法），如果能夠進入理解『達』字之門，就能進入理解一切教法。所謂進入理解有為法、無為法、有表法、無表法、世俗法、勝義法。『世尊！』勝義法（究竟真理）是唯一的真如（事物的真實本性），用語言來詮釋，如何能夠理解呢？『世尊！』就像人在夢中做各種事情，夢境不是真實的，只是虛假的名稱，醒來后才知道，一切都是由心所造。『世尊！』就像空谷中傳來的回聲，自性沒有實體，是從因緣和合而生。『世尊！』就像幻化的人做各種幻化的事情，愚笨的人不明白，認為那是真實存在的。

【English Translation】 English version: The Gate of Meaning. The so-called 『A』 (transliteration of the Sanskrit letter A, representing emptiness) means non-action, 『A』 means universal, 『A』 means non-conditioned (subject to birth and death), 『A』 means non-unconditioned (not subject to birth and death), 『A』 means nothing is not accomplished, 『A』 means nothing is relied upon, 『A』 means non-movement, 『A』 means non-disturbance, 『A』 means non-discrimination, 『A』 means non-separation from discrimination, 『A』 means non-ultimate, 『A』 means non-destruction, 『A』 means non-form and color, 『A』 means non-visible color, 『A』 means non-abiding, 『A』 means non-fixed, 『A』 means non-knowing, 『A』 means non-seeing, 『A』 means non-speaking, 『A』 means non-separation from speaking, 『A』 means non-thinking, 『A』 means non-separation from thinking, 『A』 means non-going and coming, 『A』 means non-entering and exiting, 『A』 means non-manifest, 『A』 means non-unmanifest, 『A』 means non-name, 『A』 means non-appearance, 『A』 means non-antidote, 『A』 means non-covering and obstruction, 『A』 means non-exhaustion, 『A』 means non-inexhaustible, 『A』 means non-dual, 『A』 means non-non-dual, 『A』 means non-real, 『A』 means non-unreal, 『A』 means non-seeking, 『A』 means non-separation from seeking, 『A』 means non-pure, 『A』 means non-separation from pure, 『A』 means non-attachment, 『A』 means non-separation from attachment, 『A』 is non-birth, yet nothing is not born, no dharma (phenomenon) can be born, 『A』 is non-cessation, yet nothing does not cease, no dharma can cease, 『A』 is non-empty, yet nothing is not empty, 『A』 is non-form, yet nothing is without form, 『A』 is non-wish, yet nothing is without wish. Having understood this, one knows it is not a play of words (meaningless talk), this is called entering the gate of understanding the meaning of the letter 『A』.

『World Honored One (a respectful title for the Buddha)!』 Furthermore, all dharmas (phenomena) arise from intention, and due to the letter 『A』 (emptiness), the letter 『Dha』 (transliteration of the Sanskrit letter Dha, representing dharma) is brought forth. If one can enter the gate of understanding the letter 『Dha』, then one can enter the understanding of all teachings. This means entering the understanding of conditioned dharmas, unconditioned dharmas, manifest dharmas, unmanifest dharmas, conventional truths, and ultimate truths. 『World Honored One!』 The ultimate truth is the one and only Suchness (the true nature of things), which is expressed through language, how can it be understood? 『World Honored One!』 Just like a person doing various things in a dream, the dream is not real, but just a false name. Upon waking up, one knows that everything is created by the mind. 『World Honored One!』 Just like the echo in an empty valley, its nature has no substance, it arises from the combination of conditions. 『World Honored One!』 Just like an illusionary person performing various illusionary acts, foolish people do not understand and think it is real.

世尊！又如陽焰妄生水想，智者了知，本無其體。世尊！又如鏡中，現諸色像，妄生分別，實不可得；諸法性空，亦復如是。但為悅豫彼愚夫人，畢竟諸法本來寂靜。世尊！我昔曾聞先佛所說勝義諦法，得真實見。」

是諸天子，作此說已，佛所印可，頭面作禮，以偈贊佛：

「世尊善達第一義，　　故能展轉說諸法，　諸有聰慧佛真子，　　于佛教海能遊戲。　世間少智愚癡人，　　由著我故不能解，　我及我所本來空，　　十方求之不可得。　如見陽焰本非水，　　愚夫妄想作水解，　如是顛倒執為我，　　皆由染慧迷真智。　由於五欲生愛樂，　　備受生死諸楚毒，　諸蘊自性本來空，　　愚夫枉墜于諸趣。　彼無正智心狂亂，　　于諸苦境妄為樂，　為三毒火鎮燒然，　　未嘗覺悟生怖畏。　愚夫不厭諸垢惑，　　如隨怨賊為親友，　聞如來說勝義空，　　返生驚怖或輕毀。　猶如世間怯弱人，　　雖持利劍心憂怖，　如來演暢正法門，　　所謂微密一阿字。　出生最上真實慧，　　如平坦地生喬木，　善能降伏眾魔軍，　　速證無上菩提道。　牟尼有諸勝弟子，　　了達如是第一義，　既自消伏三毒垢，　　見餘毒者施法藥。　以八正道大船筏，　　運載群

【現代漢語翻譯】現代漢語譯本世尊！又好比陽光下的熱氣，虛妄地產生水的幻覺，有智慧的人明白，它本來就沒有實體。世尊！又好比鏡子中，顯現各種影像，虛妄地產生分別，實際上是不可得的；諸法的本性空寂，也是如此。這只是爲了讓那些愚昧的凡夫感到歡喜，畢竟一切諸法本來就是寂靜的。世尊！我過去曾經聽聞先佛所說的勝義諦法（ परमार्थसत्य，paramārthasatya，最高真理的教法），從而獲得了真實的見解。這些天子說完這些話后，佛陀認可了他們，他們向佛陀頂禮，並用偈頌讚美佛陀：『世尊善於通達第一義（ परमार्थ，paramārtha，最高真理），所以能夠輾轉宣說諸法，那些聰慧的佛陀真子，能夠在佛法的海洋中自由自在地遊玩。世間少有智慧的愚癡之人，由於執著于『我』的觀念而不能理解，『我』以及『我所』本來就是空無的，在十方世界都無法找到。如同看到陽光下的熱氣並非真實的水，愚夫卻妄想認為是水，像這樣顛倒地執著于『我』，都是由於被染污的智慧迷惑了真正的智慧。由於對五欲（pañca kāmaguṇā，色、聲、香、味、觸）產生愛戀，承受著生死輪迴的各種痛苦，諸蘊（skandha，構成個體的五種要素：色、受、想、行、識）的自性本來就是空無的，愚夫卻枉然地墜入各種輪迴之中。那些沒有正確智慧的人，內心狂亂，把各種痛苦的境地妄想為快樂，被貪、嗔、癡三毒之火燃燒，卻從未覺悟而產生恐懼。愚夫不厭惡各種煩惱，如同把怨賊當作親友，聽到如來說勝義空（ परमार्थशून्यता，paramārthaśūnyatā，最高真理的空性），反而產生驚恐或輕視。猶如世間膽怯的人，即使拿著利劍也會感到憂懼，如來宣說正法之門，也就是那微妙的『一阿字』（eka-akāra，梵文的第一個字母，象徵空性）。它能生出最上真實的智慧，如同平坦的土地生長出高大的樹木，能夠降伏眾多的魔軍，迅速證得無上的菩提道。牟尼（釋迦牟尼佛的尊稱）有許多殊勝的弟子，通達這樣的第一義，既能自己消除三毒的污垢，又能為其他中毒的人施予法藥。他們用八正道（āryāṣṭāṅgamārga，正見、正思惟、正語、正業、正命、正精進、正念、正定）的大船，運載眾生渡過苦海。』

【English Translation】 English version World Honored One! It is like the shimmering heat of the sun, where the illusion of water arises, but the wise know that it has no real substance. World Honored One! It is also like the images that appear in a mirror, where false discriminations arise, but in reality, they are unattainable; the nature of all dharmas is empty, and it is the same. This is only to please those foolish people, for ultimately all dharmas are originally tranquil. World Honored One! I once heard the previous Buddhas speak of the supreme truth (paramārthasatya), and thus I gained true insight. After these devas spoke these words, the Buddha approved of them, and they bowed their heads to the Buddha and praised him with verses: 'The World Honored One is skilled in understanding the supreme truth (paramārtha), therefore, he is able to expound the dharmas in turn. Those wise and true disciples of the Buddha are able to play freely in the ocean of the Buddha's teachings. The foolish people in the world who lack wisdom cannot understand because they are attached to the concept of 'self'. 'Self' and 'what belongs to self' are originally empty, and cannot be found in the ten directions. Just as seeing the shimmering heat of the sun is not real water, but the foolish think it is water, likewise, they are attached to the concept of 'self' in a reversed way, all because their defiled wisdom has obscured true wisdom. Because of their love for the five desires (pañca kāmaguṇā), they endure all the sufferings of birth and death. The nature of the aggregates (skandha) is originally empty, but the foolish fall into various realms of rebirth in vain. Those who lack correct wisdom have confused minds, and they falsely perceive suffering as pleasure. They are burned by the fires of the three poisons (greed, hatred, and delusion), yet they never awaken to fear. The foolish do not detest their defilements, like treating enemies as friends. When they hear the Tathagata speak of the supreme emptiness (paramārthaśūnyatā), they are instead frightened or scornful. It is like a timid person in the world, who is afraid even when holding a sharp sword. The Tathagata expounds the gate of the true Dharma, which is the subtle 'one A' (eka-akāra). It gives rise to the highest true wisdom, like a tall tree growing on flat ground. It is able to subdue the armies of demons and quickly attain the unsurpassed path of Bodhi. Muni (an epithet for Shakyamuni Buddha) has many excellent disciples who understand this supreme truth. They not only eliminate the defilements of the three poisons within themselves, but also administer the medicine of the Dharma to those who are poisoned. They use the great raft of the Eightfold Path (āryāṣṭāṅgamārga) to carry beings across the sea of suffering.'

生出有海，　令知諸法本來空，　　息諸異論妄分別。　明人舍邪歸正道，　　夙昔曾修彼善根，　了法體性本來空，　　心無所著即解脫。　若達法性即同佛，　　是名大智那羅延，　諸法性空無所空，　　亦無繫縛及縛者。　真如寂滅離諸相，　　體非垢染亦非凈，　以其法爾本如然，　　非煩惱縛亦無斷。　如是了知諸法性，　　是人不久得菩提，　自能得度亦利他，　　善談正理不希報。　有情常生虛妄想，　　于境執著男女相，　增長愚癡染污心，　　猶如渴鹿奔陽焰。　由彼彼業生諸趣，　　此業皆由妄想生，　了業體性本來空，　　畢竟無有能作者。　我等解佛所說義，　　顯示難思妙法門，　歸命牟尼大導師，　　諸根寂靜無所著。　如來清凈無瑕穢，　　成就無邊功德海，　於三界中作照明，　　堪受諸天妙供養。　我等於今大會中，　　稱讚能仁大福聚，　善哉無比二足尊，　　究盡諸法實相義。　以此所獲善根力，　　回施三有諸眾生，　愿于未來凈土中，　　悉能成就菩提果。」

爾時世尊，知諸光音天子心之所念，于佛法中明瞭通達，具足殊勝廣大辯才，希望如來與授佛記。即于口中，放大光明。時尊者馬勝比丘睹是事已，合掌向佛，

【現代漢語翻譯】現代漢語譯本從有海中生出，使人知曉諸法本性皆空，平息各種不同的爭論和虛妄的分別。明智之人捨棄邪道歸入正道，是因為他們過去曾修習過善根。領悟到諸法本體的空性，心中無所執著便能解脫。如果通達法性就等同於佛，這被稱為大智那羅延（Vishnu，毗濕奴）。諸法的本性是空，沒有什麼是需要被空掉的，也沒有束縛和被束縛者。真如寂滅，遠離一切表象，其本體既非污垢也非清凈。因為法性本來如此，它不受煩惱的束縛，也無需斷除。像這樣瞭解諸法的本性，這個人不久就能獲得菩提（Bodhi，覺悟）。自己能夠得度，也能利益他人，善於談論正理而不求回報。眾生常常產生虛妄的念頭，對外界執著于男女的表象。增長愚癡，染污內心，就像口渴的鹿追逐陽光下的幻影。由於各自的業力而產生各種輪迴，這些業力都由虛妄的念頭產生。瞭解業的本體是空性的，最終沒有能造作者。我們理解佛所說的意義，顯示難以思議的微妙法門。皈依牟尼（釋迦牟尼佛）大導師，他的諸根寂靜，無所執著。如來清凈無瑕疵，成就無邊的功德海。在三界中作為照明，堪受諸天的美妙供養。我們今天在大會中，稱讚能仁（釋迦牟尼佛）的大福德聚集。善哉，無與倫比的二足尊（佛），徹底領悟諸法實相的意義。以此所獲得的善根力量，迴向給三界一切眾生。愿他們在未來的凈土中，都能成就菩提的果位。

那時，世尊知道諸光音天子（Abhasvara Devas）心中所想，他們對佛法明瞭通達，具備殊勝廣大的辯才，希望如來為他們授記。於是，世尊從口中放出光明。當時，尊者馬勝比丘（Ashvajit）看到此事後，合掌向佛。

【English Translation】 English version Born from the ocean of existence, It makes known that all dharmas are originally empty, ceasing all different arguments and false discriminations. The wise abandon the wrong path and return to the right path, because they have cultivated good roots in the past. Understanding the emptiness of the essence of all dharmas, the mind is unattached and thus liberated. If one understands the nature of dharma, one is equal to the Buddha, this is called the great wisdom Narayana (Vishnu). The nature of all dharmas is empty, there is nothing to be emptied, and there are no bonds or those who are bound. True suchness is tranquil and extinguished, free from all appearances, its essence is neither defiled nor pure. Because the nature of dharma is originally so, it is not bound by afflictions, nor does it need to be cut off. Understanding the nature of all dharmas in this way, this person will soon attain Bodhi (enlightenment). One can liberate oneself and also benefit others, speaking well of the right principles without seeking reward. Sentient beings often generate false thoughts, clinging to the appearances of male and female in the external world. Increasing ignorance, defiling the mind, like a thirsty deer chasing the mirage in the sun. Due to their respective karmas, various realms of rebirth arise, and these karmas are all generated by false thoughts. Understanding that the essence of karma is empty, ultimately there is no creator. We understand the meaning of what the Buddha said, revealing the inconceivable and wonderful Dharma gate. We take refuge in the great teacher Muni (Shakyamuni Buddha), whose senses are tranquil and unattached. The Tathagata is pure and without blemish, having achieved the boundless ocean of merits. Serving as illumination in the three realms, worthy of receiving the wonderful offerings of the devas. We, in this great assembly today, praise the great accumulation of merit of the Sage (Shakyamuni Buddha). Excellent, the incomparable two-legged honored one (Buddha), who has thoroughly understood the meaning of the true nature of all dharmas. With the power of the good roots obtained, we dedicate it to all sentient beings in the three realms. May they all attain the fruit of Bodhi in the pure lands of the future.

At that time, the World Honored One, knowing the thoughts of the Abhasvara Devas, who were clear and understanding of the Buddha's Dharma, possessing excellent and vast eloquence, and hoping that the Tathagata would give them a prediction of Buddhahood, emitted light from his mouth. Then, the Venerable Ashvajit Bhikshu, seeing this, put his palms together and faced the Buddha.

以偈問曰：

「大悲救護世間者，　　成就吉祥功德聚，　以方便力息群疑，　　放此光明極希有。　眾會若聞佛所說，　　心生凈信決定解，　勤修妙行趣菩提，　　超出輪迴生死海。　一切天人阿修羅，　　為老病死所逼切，　如來常以大悲心，　　救濟令修八聖道。　彼由勇猛大精進，　　深心堅固無退屈，　樂修如是妙法門，　　誓證菩提求佛智。　今此會眾無餘念，　　一心瞻仰佛慈顏，　愿聞如來微妙音，　　決除疑網生忻慶。　睹佛現斯神變事，　　口中放此凈光明，　譬如痼疾遇良醫，　　亦如嬰兒顧慈母。　何人請問深法藏，　　滿足廣大悲願力，　獲得最上秘密門，　　感佛現斯希有事？　眾會心皆大歡喜，　　冀聞佛說光因緣，　各能具足清凈心，　　修習如是三摩地。」

爾時世尊為馬勝比丘說伽陀曰：

「馬勝具足妙辯才，　　能應群心發斯問，　今正是時說此因，　　斯則如來神變力。　此諸光音天子眾，　　往昔曾供無數佛，　觀察世間苦眾生，　　誓求佛道而濟度。　已修廣大真實行，　　決定當得一切智，　為彼深著邪見者，　　指示咸令歸正道。　彼等由聞佛正教，　　深入義味生尊重，　猶如世間諸女人，　　喜得

【現代漢語翻譯】現代漢語譯本以偈頌的形式問道：『以大慈悲救護世間眾生的人啊，成就吉祥功德的聚集，以方便之力平息眾人的疑惑，放出如此稀有的光明。如果大眾聽聞佛所說，心中生起清凈的信心，堅定地理解佛法，勤奮修行微妙的法門，趨向菩提（覺悟），超出輪迴生死的苦海。一切天人（天神）和阿修羅（非天神），都被衰老、疾病和死亡所逼迫，如來（佛）常常以大慈悲心，救濟他們，使他們修行八聖道（達到解脫的八種正確方法）。他們由於勇猛的大精進，內心深沉而堅定，沒有退縮，樂於修習如此微妙的法門，發誓要證得菩提，求得佛的智慧。現在這裡的會眾沒有其他的念頭，一心瞻仰佛慈祥的面容，希望聽聞如來微妙的聲音，決斷消除疑惑，生起歡喜。看到佛顯現這樣的神通變化，口中放出如此清凈的光明，就像久病的人遇到良醫，也像嬰兒依偎著慈母。是什麼人請問如此深奧的法藏，滿足廣大慈悲的願力，獲得最上乘的秘密法門，感得佛顯現如此稀有的事情？' 大眾心中都非常歡喜，希望聽聞佛說光明的因緣，各自都能具足清凈的心，修習這樣的三摩地（禪定）。這時，世尊（佛）為馬勝比丘（佛陀的弟子）說了偈頌：『馬勝你具足巧妙的辯才，能夠迴應大眾的心意，提出這樣的問題，現在正是時候說出這個因緣，這是如來的神通變化之力。這些光音天子（天神）們，過去曾經供養無數的佛，觀察世間受苦的眾生，發誓要求得佛道來救度他們。他們已經修習廣大真實的修行，決定能夠獲得一切智慧，爲了那些深深執著于邪見的人，指示他們，使他們都歸向正道。他們由於聽聞佛的正教，深入理解其中的意義，生起尊重之心，就像世間的女人們，喜歡得到珍寶一樣。

【English Translation】 English version Asked in verses: 'O great compassionate one who protects the world, you who have achieved the accumulation of auspicious merits, who with skillful means quell the doubts of the multitude, and emit this extremely rare light. If the assembly hears what the Buddha says, their hearts will generate pure faith, they will firmly understand the Dharma, diligently cultivate the wonderful practices, strive towards Bodhi (enlightenment), and transcend the sea of samsara (cycle of birth and death). All devas (gods) and asuras (demigods) are oppressed by old age, sickness, and death. The Tathagata (Buddha) always uses great compassion to save them, enabling them to cultivate the Noble Eightfold Path (the eight correct ways to achieve liberation). Through their courageous great diligence, their hearts are deep and firm, without retreat, they are happy to cultivate such wonderful Dharma, vowing to attain Bodhi and seek the wisdom of the Buddha. Now, this assembly has no other thoughts, they gaze with one mind upon the Buddha's compassionate face, wishing to hear the Tathagata's subtle voice, to resolve their doubts and generate joy. Seeing the Buddha manifest such miraculous transformations, emitting such pure light from his mouth, it is like a chronic illness meeting a good doctor, or like an infant leaning on its loving mother. Who is it that asks about such a profound Dharma treasury, fulfilling the power of great compassion, obtaining the supreme secret Dharma, and causing the Buddha to manifest such a rare event?' The assembly's hearts are all greatly joyful, hoping to hear the Buddha explain the cause of the light, each able to possess a pure heart, and cultivate such samadhi (meditative absorption). At that time, the World Honored One (Buddha) spoke these verses to the Bhikshu (monk) Ma Sheng (one of Buddha's disciples): 'Ma Sheng, you possess wonderful eloquence, able to respond to the minds of the assembly and ask this question. Now is the right time to explain this cause, this is the power of the Tathagata's miraculous transformations. These devas of the light and sound realm, in the past, have made offerings to countless Buddhas, observing the suffering beings in the world, vowing to seek the Buddha's path to save them. They have already cultivated vast and true practices, and are determined to attain all wisdom. For those who are deeply attached to wrong views, they point the way, leading them all back to the right path. Because they have heard the Buddha's true teachings, they deeply understand the meaning, and generate respect, just like the women in the world, who are happy to obtain treasures.'

生男心滿足。　是諸天子心清凈，　　志求無上佛菩提，　曾於那由他劫中，　　修習利他殊勝行。　所化眾生無限量，　　皆能發起大乘心，　具足福智相嚴身，　　星宿劫中皆作佛。　彼諸天子成佛時，　　國土無量百千億，　廣博殊妙不思議，　　種種莊嚴無與等。　三惡趣及八無暇，　　彼諸佛剎未嘗聞，　亦無求證二乘人，　　各各咸登不退地。　又彼諸佛剎土中，　　有情壽量悉同等，　滿足十億恒河沙，　　常能承事于諸佛。　若令那由他眾生，　　依二乘法取滅度，　不如能化於一人，　　或男或女修大行。　以初福聚比於此，　　百千萬分不及一，　何況勸勵于多人，　　安住大乘菩薩道。　馬勝汝今當諦聽，　　如來出世甚希有，　譬如優曇缽羅花，　　經無邊劫難值遇。　善巧方便說法師，　　能示真實無為道，　志求寂靜菩提者，　　應當恭敬常親近。　那由他數諸天子，　　散妙寶衣從空下，　復以清凈妙伽他，　　稱讚如來勝功德。　佛說寂靜甘露法，　　能袪眾生煩惱熱，　若依如來教奉行，　　漸次得成無上覺。」

父子合集經卷第十大正藏第 11 冊 No. 0320 父子合集經

父子合集經卷第十一

【現代漢語翻譯】現代漢語譯本生男孩的心願得以滿足。這些天子（Devaputra，天界之子）心清凈，立志追求無上佛菩提（Anuttara-samyak-sambodhi，無上正等正覺），他們曾在無數（Nayuta，數量單位，表示極大的數字）劫中，修習利益他人的殊勝行為。他們所教化的眾生無數，都能發起大乘（Mahayana，佛教宗派，意為大乘）之心，具足福德和智慧，以莊嚴的相貌裝飾自身，在星宿劫中都將成佛。當這些天子成佛時，他們的國土無量百千億，廣闊殊勝，不可思議，種種莊嚴無與倫比。三惡趣（指地獄、餓鬼、畜生）和八無暇（指沒有機會修行佛法的八種情況），在這些佛剎（Buddha-kshetra，佛的國土）中從未聽聞，也沒有求證二乘（聲聞乘和緣覺乘）果位的人，他們都已登上不退轉的地位。而且在這些佛的國土中，有情眾生的壽命都相同，都滿足十億恒河沙數，常常能夠承事諸佛。如果讓無數眾生，依據二乘法而取滅度（Nirvana，涅槃），不如教化一個人，無論是男是女，修行大乘之行。以最初的福德積累與此相比，百千萬分不及一，何況勸勉更多的人，安住于大乘菩薩道。馬勝（Asvajit，佛陀弟子名）你現在應當仔細聽，如來（Tathagata，佛的稱號）出世非常稀有，譬如優曇缽羅花（Udumbara，傳說中的稀有花），經歷無邊劫都難以遇到。善巧方便說法之師，能夠開示真實無為之道，立志追求寂靜菩提的人，應當恭敬常親近。無數的天子，散下美妙的寶衣從空中落下，又以清凈美妙的伽他（Gatha，偈頌）稱讚如來的殊勝功德。佛說寂靜甘露法，能夠祛除眾生的煩惱熱，如果依照如來的教導奉行，就能逐漸成就無上覺悟。

《父子合集經》卷第十《大正藏》第11冊 No. 0320 《父子合集經》

《父子合集經》卷第十一

【English Translation】 English version The wish to have a son is fulfilled. These Devaputras (heavenly sons) have pure minds, aspiring to the unsurpassed Buddha-bodhi (Anuttara-samyak-sambodhi, supreme perfect enlightenment), They have, in countless Nayutas (a large number) of kalpas (eons), practiced the supreme conduct of benefiting others. The sentient beings they have converted are countless, and all are able to generate the Mahayana (Great Vehicle) mind, They are adorned with blessings and wisdom, and in the star kalpas, they will all become Buddhas. When these Devaputras become Buddhas, their lands will be immeasurable, hundreds of thousands of millions, Vast, wonderful, inconceivable, and adorned in various ways, without equal. The three evil realms (hell, hungry ghosts, and animals) and the eight unfree states (conditions that hinder spiritual practice) are never heard of in these Buddha-kshetras (Buddha-fields), Nor are there any who seek to attain the fruits of the Two Vehicles (Sravakayana and Pratyekabuddhayana), they have all ascended to the stage of non-retrogression. Moreover, in these Buddha-lands, the lifespans of sentient beings are all the same, They all fulfill ten billion Ganges sands, and are always able to serve the Buddhas. If one were to cause countless sentient beings to attain Nirvana (extinction) through the Two Vehicles, It would not be as good as converting one person, whether male or female, to practice the Great Vehicle. Compared to the initial accumulation of merit, this is not even one in a hundred million parts, How much more so to encourage many people to abide in the Bodhisattva path of the Great Vehicle. Asvajit (a disciple of the Buddha), you should now listen carefully, the appearance of a Tathagata (Buddha) is extremely rare, Like the Udumbara flower (a legendary rare flower), it is difficult to encounter even in countless kalpas. A teacher who is skillful in means and speaks the Dharma, is able to reveal the true unconditioned path, Those who aspire to peaceful Bodhi should respectfully draw near. Countless Devaputras scatter wonderful jeweled garments from the sky, And with pure and wonderful Gathas (verses), they praise the supreme merits of the Tathagata. The Buddha speaks the peaceful nectar Dharma, which can dispel the heat of sentient beings' afflictions, If one practices according to the Buddha's teachings, one will gradually attain unsurpassed enlightenment.

The Tenth Scroll of the 'Father and Son Assembly Sutra' Taisho Tripitaka Volume 11, No. 0320, 'Father and Son Assembly Sutra'

The Eleventh Scroll of the 'Father and Son Assembly Sutra'

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯

遍凈天授記品第二十二

爾時會中，有十二那由他遍凈天子，見諸阿修羅王乃至光音天等，於世尊所設諸供養，復聞如來與授佛記，心生歡喜，得未曾有。此諸天子，已於過去無量佛所植眾德本，入解正法，充足法財，有大神力，自在無礙，從座而起，頭面禮足，白言：「世尊！有三摩地，名超諸法樂，若菩薩摩訶薩，獲證如是妙三摩地，所作事業離諸攀緣，得最上樂，不生苦受，無一因緣，而非樂想。假使入于諸地獄中，種種苦具，治罰逼迫；由是菩薩三摩地力，一切苦惱悉為快樂。如彼世間諸有情類，造作諸惡、不律儀事，劫奪他財，王法所戮，或截耳鼻，或斷手足，或杖捶打，或繩繫縛，為諸獄卒禁閉囹圄，雖受楚毒，心無追悔，為貪所蔽，翻如樂想。又諸有情，傭力自濟，艱辛求索，以苦為樂，謂裁衣者、造蠟炬者、壓蔗漿者、作伎樂者，造飲食者，供象酒者，或然酥燈及油燈者。如是等輩種種所作，或不如法，或復遲惰，為彼主者呵罵驅遣，受諸陵辱，皆如樂想。又如世間諸俳優者，令他喜悅，易己形狀，作鵂鹠面，或師子面，或打或縛，翻為樂想。何以故？以彼眾生作業決定，為貪所使，心無悔故。菩薩摩訶薩亦復如

【現代漢語翻譯】現代漢語譯本西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉詔譯

遍凈天授記品第二十二

那時，法會中，有十二那由他（數量單位，表示極大的數量）遍凈天子，看到諸位阿修羅王（一種神道生物）乃至光音天（色界天之一）等，在世尊（佛陀）那裡設定各種供養，又聽到如來（佛陀的稱號）給予授記（預言成佛），心中生起歡喜，得到前所未有的體驗。這些天子，已經在過去無量佛那裡種下各種德行根本，進入正法，擁有充足的法財，有大神力，自在無礙，從座位上站起來，頭面禮拜佛足，說道：『世尊！有一種三摩地（禪定），名為超諸法樂，如果菩薩摩訶薩（大乘修行者）獲得證悟這種微妙的三摩地，所做的事業就能遠離各種攀緣，得到最上的快樂，不會產生痛苦的感受，沒有任何因緣，不是快樂的想法。即使進入各種地獄之中，種種刑具，懲罰逼迫；由於菩薩的三摩地力量，一切苦惱都會變成快樂。就像世間那些有情眾生，造作各種惡業、不符合戒律的事情，搶奪他人財物，被王法處死，或者被割掉耳朵鼻子，或者被砍斷手腳，或者被棍棒捶打，或者被繩索捆綁，被獄卒關進牢獄，雖然遭受痛苦，心中沒有後悔，被貪慾所矇蔽，反而覺得是快樂。又有一些有情眾生，靠出賣勞力維持生計，艱辛地尋求生活，以苦為樂，比如裁縫、製作蠟燭的人、榨甘蔗汁的人、演奏音樂的人、製作食物的人、給大象提供酒的人，或者點燃酥油燈和油燈的人。像這些人，各種所作所為，或者不符合法度，或者又懶惰，被他們的主人呵斥驅趕，遭受各種凌辱，都覺得是快樂。又比如世間那些俳優（演員），爲了讓別人高興，改變自己的形象，做出貓頭鷹的臉，或者獅子的臉，或者被打或者被捆綁，反而覺得是快樂。為什麼呢？因為這些眾生作業已經決定，被貪慾所驅使，心中沒有悔恨的緣故。菩薩摩訶薩也是如此』

【English Translation】 English version Translated by Tripitaka Master Ri Cheng, a Shramana (Buddhist monk) of the Purple Robe, Minister of the Court of Imperial Sacrifices, and Great Master Xuan Fan, who was sent by the Emperor to translate scriptures from the Western Heaven.

Chapter 22: The Prediction of the Pure Heavens

At that time, in the assembly, there were twelve nayutas (a large number) of Pure Heaven sons. Seeing the various Asura Kings (a type of demigod) and even the Light Sound Heavens (a heaven in the Form Realm) making offerings to the World Honored One (Buddha), and hearing the Tathagata (another name for Buddha) giving predictions of Buddhahood, their hearts were filled with joy, and they experienced something unprecedented. These heavenly sons had already planted roots of virtue in the presence of countless Buddhas in the past, entered the correct Dharma, possessed abundant Dharma wealth, had great divine power, were free and unhindered. They rose from their seats, bowed their heads to the feet of the Buddha, and said: 'World Honored One! There is a samadhi (meditative state) called the Joy of Transcending All Dharmas. If a Bodhisattva Mahasattva (a great being on the path to Buddhahood) attains this wonderful samadhi, their actions will be free from all attachments, they will attain supreme joy, and they will not experience suffering. There will be no cause that is not a thought of joy. Even if they enter the various hells, where various instruments of torture inflict punishment and oppression, due to the power of the Bodhisattva's samadhi, all suffering will be transformed into joy. It is like those sentient beings in the world who commit evil deeds, actions that violate precepts, rob others of their wealth, and are executed by the law, or have their ears and noses cut off, or their hands and feet severed, or are beaten with sticks, or bound with ropes, and imprisoned by jailers. Although they suffer pain, they have no remorse in their hearts. They are blinded by greed and instead feel joy. There are also sentient beings who make a living by selling their labor, seeking a livelihood with hardship, and taking suffering as joy, such as tailors, candle makers, sugarcane juice pressers, musicians, food makers, those who provide wine for elephants, or those who light butter lamps and oil lamps. These people, in their various actions, whether they are not in accordance with the Dharma or are lazy, are scolded and driven away by their masters, and suffer various humiliations, yet they all feel joy. It is also like the actors in the world, who change their appearance to please others, making owl faces or lion faces, or being beaten or bound, and instead feel joy. Why is this so? Because these beings' actions are determined, they are driven by greed, and there is no remorse in their hearts. The Bodhisattva Mahasattva is also like this.'

是：為利有情，能于生死長夜之中，修習種種難行苦行，志求阿耨多羅三藐三菩提，乃至救濟飢渴眾生，啖己血肉，常生樂想。或於菩薩惡罵捶縛，及斷命根，雖受苦惱皆生樂想。如是具足廣大願力，能與眾生種種快樂，長時修作無有間斷，則能獲得彼三摩地，不為惡魔之所動亂，復能破壞一切魔業，當得如是五種自在。何等為五？一者、壽命自在，二者、所生自在，三者、業報自在，四者、尋伺自在，五者、受用自在。彼菩薩若求一產生等正覺，由得如是妙三摩地，即能如意滿菩提愿。若不速求無上菩提，則能久住無量無數阿僧祇劫，利樂有情，嚴凈佛土。何以故？由彼菩薩從初發心，普為攝受一切有情，不怖惡道，于彼受生，皆令習學諸菩薩行，善巧方便通達諸法，成熟般若波羅蜜多；是為善住菩薩乘者。世尊！若菩薩樂修如是三摩地者，當知是人，皆是如來威神功德之所加持，則能決定入解諸法自性本空，無有疑惑。」

時遍凈天子作是說已，合掌作禮，以偈贊佛：

「我等遍凈諸天子，　　于佛正法能了知，　頭頂禮敬調御師，　　諸根寂靜無所畏。　如來以大智慧力，　　悉能破壞諸魔軍，　歸依最上牟尼尊，　　引導群萌登彼岸。　諸法自性無所有，　　亦復畢竟無所住，　妄想攀緣

【現代漢語翻譯】現代漢語譯本：爲了利益有情眾生，菩薩能在生死輪迴的長夜之中，修習種種難以實行的苦行，立志追求阿耨多羅三藐三菩提（無上正等正覺），乃至爲了救濟飢渴的眾生，不惜啖食自己的血肉，並且心中常懷喜樂之想。或者，當菩薩遭受他人的惡語謾罵、鞭打捆綁，甚至被奪去性命時，雖然身受苦惱，心中仍然保持喜樂之想。像這樣，菩薩具足廣大的願力，能夠給予眾生種種快樂，並且長時間地修行而不間斷，就能獲得那種三摩地（禪定），不被惡魔所動搖，還能摧毀一切魔業，從而獲得五種自在。這五種自在是什麼呢？第一是壽命自在，第二是所生自在，第三是業報自在，第四是尋伺自在，第五是受用自在。如果菩薩希望在一產生就無上正等正覺，通過獲得這種殊勝的三摩地，就能如願以償地實現菩提的願望。如果菩薩不急於追求無上菩提，就能在無量無數阿僧祇劫（極長的時間單位）中長久住世，利益安樂有情眾生，莊嚴清凈佛土。為什麼呢？因為菩薩從最初發心時，就普遍爲了攝受一切有情眾生，不畏懼墮入惡道，即使在惡道中受生，也都能引導他們學習各種菩薩的修行，善巧方便地通達諸法，成熟般若波羅蜜多（智慧到彼岸）。這就是善於安住菩薩乘的人。世尊！如果菩薩樂於修習這樣的三摩地，應當知道這個人都是受到如來威神功德的加持，才能堅定地領悟諸法自性本空，不會有任何疑惑。當時，遍凈天子說完這些話后，合掌作禮，用偈頌讚嘆佛陀：『我們這些遍凈天的天子，對於佛陀的正法能夠明瞭知曉，頭頂禮敬調御師（佛陀的尊稱），諸根寂靜，內心無所畏懼。如來以大智慧的力量，完全能夠摧毀一切魔軍，我們歸依最上的牟尼尊（佛陀的尊稱），引導眾生登上彼岸。諸法的自性本來空無所有，也畢竟沒有可以安住的地方，妄想攀緣（執著）都是虛妄的。』

【English Translation】 English version: For the benefit of sentient beings, a Bodhisattva, in the long night of birth and death, practices various difficult and arduous austerities, aspiring to Anuttara-samyak-sambodhi (supreme perfect enlightenment), even to the point of saving starving and thirsty beings by consuming their own flesh and blood, always maintaining a joyful thought. Or, when a Bodhisattva is subjected to abuse, beatings, bindings, or even the taking of their life, though suffering, they still maintain a joyful thought. Thus, possessing vast vows and the ability to bestow various forms of happiness upon sentient beings, and practicing continuously for a long time, they can attain that Samadhi (meditative absorption), not being disturbed by evil demons, and can destroy all demonic activities, thereby attaining five kinds of freedom. What are these five? First, freedom of lifespan; second, freedom of rebirth; third, freedom of karmic retribution; fourth, freedom of investigation and analysis; and fifth, freedom of enjoyment. If a Bodhisattva seeks to attain supreme perfect enlightenment in one lifetime, by obtaining this wonderful Samadhi, they can fulfill their Bodhi aspirations as desired. If they do not quickly seek supreme enlightenment, they can dwell for countless Asankhyeya kalpas (immeasurably long periods of time), benefiting and bringing joy to sentient beings, and adorning and purifying Buddha lands. Why is this so? Because from the very beginning of their aspiration, the Bodhisattva universally seeks to embrace all sentient beings, not fearing to fall into evil realms, and even when reborn in those realms, they guide others to learn the practices of Bodhisattvas, skillfully and expediently understanding all dharmas, and maturing Prajna Paramita (perfection of wisdom). This is what it means to be well-established in the Bodhisattva vehicle. World Honored One! If a Bodhisattva delights in practicing such Samadhi, know that this person is empowered by the majestic power and merit of the Tathagata (Buddha), and can thus decisively understand that the inherent nature of all dharmas is fundamentally empty, without any doubt. Then, the Deva of Pure Abode, having spoken these words, joined their palms in reverence and praised the Buddha with verses: 'We, the Devas of Pure Abode, are able to understand the Buddha's true Dharma, bowing our heads in reverence to the Tamer of Beings (an epithet for the Buddha), our senses are tranquil, and we are without fear. The Tathagata, with the power of great wisdom, is able to completely destroy all demonic armies. We take refuge in the supreme Muni (an epithet for the Buddha), guiding beings to reach the other shore. The inherent nature of all dharmas is empty and without any substance, and ultimately there is no place to abide. All deluded thoughts and attachments are illusory.'

悉了知，　　猶如幻師明幻事。　如是六趣諸眾生，　　皆從虛妄因緣有，　谷響求之自性無，　　如來證法亦同彼。　人中最上釋師子，　　觀諸妄法悉皆空，　彼無我相亦無人，　　及與眾生壽者想。　如來大慈無與等，　　為度愚夫出世間，　演實相法妙難思，　　一切無能測量者。　佛觀眾生界平等，　　常起清凈無緣慈，　故能憐愍諸世間，　　畢竟不見眾生相。　我今于佛智慧海，　　心無垢染離諸疑，　清凈慈門利有情，　　堪受諸天廣供養。　如來最勝天中天，　　常于眾生起慈護，　而於十方世界中，　　求其苦性不可得。　既無眾生亦無苦，　　是故如來無所緣，　已能除遣諸憂疑，　　獲證真常寂靜樂。　佛于諸趣不見苦，　　亦無所證大菩提，　以此愍念于有情，　　皆令棄背生死縛。　無苦無救無眾生，　　亦無菩提而可得，　佛知法性本如然，　　故我于佛伸妙供。　如來出現於世間，　　以四無量利含識，　不見慈悲喜捨心，　　亦不見有眾生相，　不見行於放逸者，　　亦復不見修聖道，　知佛如是方便門，　　故我于佛興供養。　牟尼常說四念處，　　觀身畢竟不可得，　我于佛教如是知，　　今得供養救世者。　佛說觀受

【現代漢語翻譯】現代漢語譯本完全瞭解一切，就像魔術師明白幻術一樣。像這樣，六道（六趣，指天、人、阿修羅、畜生、餓鬼、地獄）中的眾生，都是從虛妄的因緣而生。如同山谷的回聲，追尋其自性是找不到的，如來（Tathagata，佛的稱號）所證悟的法也是如此。人中最尊貴的釋迦獅子（釋師子，指釋迦牟尼佛），觀察一切虛妄之法皆為空性。他沒有我相，也沒有人相，以及眾生相和壽者相。如來的大慈悲無與倫比，爲了度化愚昧之人而來到世間。宣說真實相的法，微妙難思，一切都無法衡量。佛觀察眾生界平等無二，常生起清凈無緣的慈悲心。所以能夠憐憫世間一切，但最終不見眾生之相。我現在對於佛的智慧海，心中沒有垢染，遠離一切疑惑。以清凈的慈悲之門利益有情眾生，堪受諸天的廣大供養。如來是最殊勝的天中之天，常對眾生生起慈悲的護佑。而在十方世界中，尋求其苦的自性是不可得的。既然沒有眾生，也沒有苦，所以如來沒有所緣。已經能夠去除一切憂慮和疑惑，獲得證悟真常寂靜的快樂。佛在諸趣中不見苦，也沒有所證悟的大菩提（菩提，指覺悟）。因此憐憫一切有情眾生，都令他們捨棄生死的束縛。沒有苦，沒有救度，沒有眾生，也沒有菩提可以獲得。佛知道法性本來如此，所以我對佛獻上微妙的供養。如來出現在世間，以四無量心（四無量心，指慈、悲、喜、舍）利益一切有情眾生。不見慈悲喜捨之心，也不見有眾生之相。不見行於放逸之人，也不見修習聖道之人。知道佛的這種方便之門，所以我對佛興起供養。牟尼（牟尼，指釋迦牟尼佛）常說四念處（四念處，指身、受、心、法四種觀察），觀察身體最終是不可得的。我對於佛的教導如此理解，現在得以供養救世者。佛說觀察感受

【English Translation】 English version Fully understanding all, just like a magician understands the nature of illusions. Likewise, all beings in the six realms (six realms, referring to gods, humans, asuras, animals, hungry ghosts, and hell beings) arise from false causes and conditions. Like an echo in a valley, seeking its self-nature is futile; the Dharma (Dharma, the teachings of the Buddha) realized by the Tathagata (Tathagata, an epithet of the Buddha) is also like this. The most supreme Shakya Lion (Shakya Lion, referring to Shakyamuni Buddha) among humans observes that all illusory phenomena are empty in nature. He has no concept of self, no concept of person, nor the concepts of beings or a life span. The great compassion of the Tathagata is unparalleled; he appears in the world to liberate the ignorant. He expounds the Dharma of true reality, which is subtle and inconceivable, beyond all measure. The Buddha observes that the realm of beings is equal and without duality, constantly arising with pure, unconditioned compassion. Therefore, he is able to have compassion for all in the world, yet ultimately sees no concept of beings. Now, in the ocean of the Buddha's wisdom, my mind is without defilement, free from all doubts. With the pure gate of compassion, I benefit sentient beings, worthy of receiving the vast offerings of the gods. The Tathagata, the most supreme among the gods, constantly arises with compassionate protection for all beings. Yet, in the ten directions of the world, seeking the nature of suffering is unattainable. Since there are no beings and no suffering, the Tathagata has no object of focus. Having removed all worries and doubts, he has attained the true, constant, and peaceful joy of enlightenment. The Buddha sees no suffering in the various realms, nor does he have any great Bodhi (Bodhi, referring to enlightenment) to attain. Therefore, he has compassion for all sentient beings, leading them to abandon the bonds of birth and death. There is no suffering, no salvation, no beings, and no Bodhi to be attained. The Buddha knows that the nature of Dharma is inherently so; therefore, I offer subtle offerings to the Buddha. The Tathagata appears in the world, benefiting all sentient beings with the four immeasurables (four immeasurables, referring to loving-kindness, compassion, joy, and equanimity). He sees no heart of loving-kindness, compassion, joy, or equanimity, nor does he see any concept of beings. He sees neither those who indulge in laxity nor those who cultivate the holy path. Knowing the Buddha's skillful means, I therefore make offerings to the Buddha. The Muni (Muni, referring to Shakyamuni Buddha) often speaks of the four foundations of mindfulness (four foundations of mindfulness, referring to the observation of body, feelings, mind, and phenomena), observing that the body is ultimately unattainable. I understand the Buddha's teachings in this way, and now I am able to make offerings to the savior of the world. The Buddha speaks of observing feelings

不可得，　　以受無有真實性，　乃至受者亦復然，　　故我于佛興供養。　佛說觀心及觀法，　　二相求之不可得，　亦不見有所修念，　　及以安住念處者。　我今不見有諸法，　　亦復不見修法者，　佛以念處度眾生，　　彼念自性常空寂。　復說念與法和合，　　欲求解脫應修習，　我于佛教如是知，　　今得供養一切智。　念處一尚不可得，　　況復說有二三四，　是故我今達佛意，　　畢竟無受苦樂者。　如來常說四正勤，　　有諸比丘專修習，　斯則能為解脫因，　　得越輪迴生死海。　如是無解亦無縛，　　無佛無法及菩提，　而復不壞其假名，　　故我于佛伸敬禮。　佛說如意四神足，　　最上殊勝安隱樂，　諸根寂靜解脫人，　　修此能得涅盤道。　又彼如意及神足，　　諦觀彼體不可見，　非動非靜非無作，　　如是顯現難思議。　今此眾會諸天子，　　而不見有眾生想，　我于佛教正了知，　　皆能遠離諸疑惑。　此為最上法供養，　　唯佛堪任受此供，　如來妙智無等倫，　　故我一心生讚歎。　又復牟尼說五根，　　此法能得菩提道，　出生福智二資糧，　　善觀察者除放逸。　所謂信進念定慧，　　不見能修及所得，　我于佛法

【現代漢語翻譯】現代漢語譯本『受』（感受）是不可得的，因為它沒有真實性，乃至感受者也是如此，所以我對佛陀生起供養之心。佛陀說觀察心和觀察法（現象），這兩種相都無法尋得，也看不到有修習念頭的人，以及安住于念處的人。我現在看不到任何法（事物），也看不到修習法的人，佛陀用念處來度化眾生，而念處的自性本來就是空寂的。佛陀又說念與法和合，想要解脫就應該修習，我對於佛陀的教誨是這樣理解的，現在得以供養一切智者（佛陀）。連一個念處都不可得，更何況說有二、三、四個念處呢？所以我現在明白了佛陀的意旨，畢竟沒有承受痛苦和快樂的人。如來（佛陀）常說四正勤（精進），有比丘們專心修習，這就能成為解脫的因，得以超越輪迴生死的苦海。像這樣，既沒有解脫也沒有束縛，沒有佛陀、沒有法、也沒有菩提（覺悟），但又不破壞這些假名，所以我對佛陀表達敬意。佛陀說如意四神足（四種神通的基礎），是最殊勝安穩的快樂，諸根寂靜解脫的人，修習這個能得到涅槃之道。而這如意和神足，仔細觀察它們的本體也是不可見的，非動非靜，也非無作，這樣的顯現難以思議。現在這個集會中的諸位天子，都沒有眾生的想法，我對於佛陀的教誨有了正確的理解，都能遠離各種疑惑。這是最上等的法供養，只有佛陀才堪受這樣的供養，如來的智慧無與倫比，所以我一心讚歎。牟尼（佛陀）又說了五根（信、進、念、定、慧），這個法能得到菩提之道，產生福德和智慧兩種資糧，善於觀察的人能去除放逸。所謂信、進、念、定、慧，看不到能修習的人和所得到的結果，我對於佛法

【English Translation】 English version 'Feeling' (vedana) is unattainable, as it has no true existence, and even the feeler is the same; therefore, I offer homage to the Buddha. The Buddha said that observing the mind and observing phenomena, these two aspects cannot be found, nor can one see a person who cultivates mindfulness, or one who dwells in the place of mindfulness. Now I see no dharmas (things), nor do I see a person who cultivates dharmas. The Buddha uses mindfulness to liberate sentient beings, and the nature of mindfulness itself is always empty and still. The Buddha also said that mindfulness and dharmas combine, and one should cultivate to seek liberation. This is how I understand the Buddha's teachings, and now I can offer to the all-knowing one (Buddha). Even one place of mindfulness is unattainable, how much more so to speak of two, three, or four? Therefore, I now understand the Buddha's intention, that ultimately there is no one who experiences suffering or joy. The Tathagata (Buddha) often speaks of the Four Right Exertions (efforts), which some monks diligently cultivate. This can become the cause of liberation, allowing one to transcend the sea of samsara (cycle of birth and death). Like this, there is neither liberation nor bondage, no Buddha, no Dharma, and no Bodhi (enlightenment), yet these provisional names are not destroyed. Therefore, I express my respect to the Buddha. The Buddha spoke of the Four Bases of Power (iddhipada), which are the most supreme, peaceful, and joyful. Those who have calmed their senses and are liberated can attain the path of Nirvana by cultivating this. And these bases of power, upon careful observation, their essence is invisible, neither moving nor still, nor without action. Such a manifestation is inconceivable. Now, the devas (gods) in this assembly have no thought of sentient beings. I have a correct understanding of the Buddha's teachings, and I can be free from all doubts. This is the most supreme Dharma offering, and only the Buddha is worthy to receive such an offering. The Tathagata's wisdom is unparalleled, so I wholeheartedly praise him. Muni (Buddha) also spoke of the Five Roots (indriya) (faith, effort, mindfulness, concentration, wisdom), which can lead to the path of Bodhi, generating the two accumulations of merit and wisdom. Those who observe well can eliminate negligence. These are faith, effort, mindfulness, concentration, and wisdom. One cannot see the cultivator or the result obtained. I, regarding the Buddha's Dharma,

無有疑，　　是故今當興供養。　如來宣說五種力，　　能除邪見心諂曲，　息諸煩惱破諸魔，　　趣向無為寂靜道。　如是諸力無能屈，　　無有所縛及縛者，　我于佛法離諸疑，　　今當供養調御士。　大仙開示七覺分，　　最上清凈菩提道，　善修習者諸有情，　　得證真常安隱處。　牟尼復說八聖道，　　成熟眾生諸善根，　常修聖智現其前，　　能盡苦際諸纏縛。　如是聖智及諸惑，　　畢竟清凈無有餘，　諸天於此得無疑，　　故我供養人中聖。　于奢摩他善修習，　　毗缽舍那亦復然，　如來曠劫悉圓成，　　能斷諸惑及習氣。　如是相應因與果，　　及觀察者悉皆空，　諸天於此得無疑，　　故我供養牟尼主。　說不凈觀除貪慾，　　慈心對治彼瞋恚，　以其智慧遣愚癡，　　為利眾生佛所說。　彼皆無作無罪相，　　是故不垢亦不凈，　諸天於此得無疑，　　由此供養無上士。　又復佛說十不善，　　殺盜淫妄及兩舌，　惡言綺語貪恚癡，　　此等名為十業道。　眾生非有亦無殺，　　餘九過惡理同然，　無善惡相無對治，　　以彼罪性本空寂。　此義非無佛正教，　　然其不壞法體性。　如是牟尼最上法，　　宣揚引導諸群迷，　如理作意

【現代漢語翻譯】現代漢語譯本：沒有疑惑，因此現在應當興起供養。如來宣說了五種力量，能夠去除邪見、內心的虛偽，平息各種煩惱、破除各種魔障，趨向無為寂靜的道路。這樣的力量沒有能夠屈服的，沒有被束縛的，也沒有束縛者，我對佛法沒有疑惑，現在應當供養調御丈夫（佛的尊稱）。大仙（佛的尊稱）開示了七覺支（七種覺悟的因素），最上清凈的菩提道（覺悟之道），善於修習的人們，能夠證得真實常住安穩的境界。牟尼（佛的尊稱）又說了八聖道（達到解脫的八種正確方法），成熟眾生各種善根，經常修習聖智顯現在眼前，能夠斷盡苦的邊際和各種纏縛。這樣的聖智和各種迷惑，畢竟清凈沒有剩餘，諸天對此沒有疑惑，所以我供養人中聖者（佛的尊稱）。對於奢摩他（止，禪定）善於修習，毗缽舍那（觀，智慧）也是如此，如來經過曠劫都圓滿成就，能夠斷除各種迷惑和習氣。這樣的相應因和果，以及觀察者都為空，諸天對此沒有疑惑，所以我供養牟尼主（佛的尊稱）。宣說不凈觀來去除貪慾，用慈心來對治嗔恚，用智慧來遣除愚癡，這是爲了利益眾生佛所說的。它們都沒有造作，沒有罪的相狀，因此不垢也不凈，諸天對此沒有疑惑，因此供養無上士（佛的尊稱）。佛又說了十不善業，殺生、偷盜、邪淫、妄語、兩舌，惡語、綺語、貪、嗔、癡，這些稱為十業道。眾生並非真實存在，也沒有殺生，其餘九種過惡道理相同，沒有善惡的相狀，沒有對治，因為這些罪的本性本來就是空寂的。這個道理並非沒有佛的正教，然而它不破壞法的體性。像這樣牟尼（佛的尊稱）最上的法，宣揚引導各種迷惑的眾生，如理作意（如實地思考）。

【English Translation】 English version: Without doubt, therefore now should arise offerings. The Tathagata (Buddha) proclaimed five powers, able to remove wrong views and deceitful minds, To pacify all afflictions, break all demons, and proceed towards the unconditioned, peaceful path. Such powers cannot be subdued, there is no bondage nor a binder, I have no doubt about the Buddha's teachings, now I shall offer to the tamer of men (Buddha). The great sage (Buddha) revealed the seven factors of enlightenment (seven aspects of awakening), the supreme pure path to Bodhi (enlightenment), Those who practice well, all sentient beings, can attain the true, constant, and peaceful abode. Muni (Buddha) also spoke of the eightfold noble path (eight correct ways to achieve liberation), maturing all beings' roots of goodness, Constantly cultivating holy wisdom appearing before them, able to end the limits of suffering and all entanglements. Such holy wisdom and all delusions, are ultimately pure without remainder, The gods have no doubt about this, therefore I offer to the holy one among men (Buddha). In Samatha (calm abiding, meditation) well practiced, Vipassana (insight, wisdom) is also the same, The Tathagata (Buddha) has perfected all through countless eons, able to cut off all delusions and habitual tendencies. Such corresponding cause and effect, and the observer are all empty, The gods have no doubt about this, therefore I offer to the lord Muni (Buddha). Speaking of the contemplation of impurity to remove greed, using loving-kindness to counter anger, Using wisdom to dispel ignorance, for the benefit of sentient beings, this is what the Buddha taught. They are all without action, without the appearance of sin, therefore neither defiled nor pure, The gods have no doubt about this, therefore offer to the unsurpassed one (Buddha). Furthermore, the Buddha spoke of the ten non-virtuous actions, killing, stealing, sexual misconduct, lying, divisive speech, Harsh speech, idle chatter, greed, hatred, and delusion, these are called the ten paths of action. Sentient beings are not truly existent, nor is there killing, the same principle applies to the other nine wrongdoings, There is no appearance of good or evil, no counteraction, because the nature of these sins is originally empty and still. This meaning is not without the Buddha's true teachings, yet it does not destroy the nature of Dharma. Like this, Muni's (Buddha) supreme Dharma, proclaims and guides all deluded beings, with proper attention (thinking truthfully).

正思惟。　　是名最上真佛子。」

爾時遍凈諸天子說是偈已，咸各默然，住在一面。時佛世尊，知諸天子心之所念，希授佛記，口中忽放清凈光明。尊者馬勝見是事已，合掌向佛，以偈問曰：

「善哉調御大聖主，　　為利群生出於世，　甚深智慧妙難思，　　而能化伏諸天眾。　窮盡諸法救世者，　　現斯瑞相非無因，　能與眾生作導師，　　唯冀能仁為演說。　此諸遍凈天子眾，　　合掌稱讚甚希有，　瞻仰如來功德山，　　聞已一心而頂受。　佛為最上天人師，　　了達諸法無掛礙，　當愿憐念諸眾生，　　說此放光神變事。　何人於此生凈心，　　解于微妙甘露句，　彼於十方世界中，　　當得圓明一切智？　誰于未來佛剎土，　　饒益攝受諸群迷，　善宣無上妙法輪，　　降伏魔軍及異論？　是諸天子于佛教，　　深入義味心決定，　唯愿如來震法音，　　使諸時會除疑網。　百福莊嚴無上士，　　慈心普覆於世間，　八種功德梵音聲，　　咸愿聞持佛教敕。　若有眾生於佛所，　　樂聞正法勤修習，　堅固不退菩提心，　　漸能成就一切智。　如來善說微妙法，　　能盡有情生死苦，　佛子凈心當奉持，　　則令佛種永不斷。」

爾時世尊為馬

【現代漢語翻譯】現代漢語譯本『正思惟』（正確的思考），這就是最上等的真佛子。」這時，遍凈諸天子說完這偈頌后，都靜默不語，站在一旁。當時，佛世尊知道這些天子心中所想，希望得到佛的授記，口中忽然放出清凈的光明。尊者馬勝看到這種情況后，合掌向佛，用偈頌問道：『善哉！調御大聖主（佛的尊稱），爲了利益眾生而降生於世，您那深奧的智慧，精妙難思，卻能教化降伏諸天眾。您是窮盡一切諸法、救度世間的人，現在顯現這樣的瑞相，必定不是沒有原因的，您能作為眾生的導師，只希望大能者（佛的尊稱）能為我們演說。這些遍凈天的天子們，合掌稱讚，真是非常稀有，他們瞻仰如來功德如山，聽聞后一心頂禮接受。佛是天上人間最上的導師，通達一切諸法，沒有障礙，希望您能憐憫眾生，說說這放光的神變之事。什麼人能因此生起清凈心，理解這微妙的甘露之語，他將在十方世界中，獲得圓滿明瞭一切的智慧？誰在未來的佛國土中，能夠饒益攝受那些迷失的眾生，善於宣說無上的妙法輪，降伏魔軍和各種異端邪說？這些天子對於佛教，深入理解其義理，心意堅定，只希望如來能發出法音，使在場的所有人消除疑惑。以百種福德莊嚴的無上士（佛的尊稱），慈悲之心普遍覆蓋世間，您那具有八種功德的梵音，我們都希望聽聞並奉持佛教的教誨。如果有眾生在佛陀這裡，樂於聽聞正法，勤奮修行，堅定不退菩提之心，就能逐漸成就一切智慧。如來善於宣說微妙的佛法，能夠使一切有情眾生脫離生死之苦，佛弟子們以清凈心奉持，就能使佛的種子永遠不會斷絕。』這時，世尊為馬

【English Translation】 English version 'Right mindfulness' (correct thinking), this is the most supreme true Buddha's disciple.」 At that time, the Pure Realm Devas, having spoken this verse, all became silent and stood to one side. Then, the World Honored One, knowing what these devas were thinking in their hearts, hoping to receive a prediction from the Buddha, suddenly emitted pure light from his mouth. Venerable Asvajit, seeing this, put his palms together towards the Buddha and asked in verse: 'Excellent! The Great Master, the Tamer (an epithet for the Buddha), came into the world for the benefit of all beings. Your profound wisdom, subtle and inconceivable, is able to subdue and transform all the devas. You are the one who has exhausted all dharmas and saves the world. The appearance of such an auspicious sign must have a reason. You are able to be the guide for all beings. We only hope that the Great Sage (an epithet for the Buddha) will explain it to us. These devas of the Pure Realm, with their palms together, praise you, which is truly rare. They gaze upon the mountain of the Tathagata's merits and, having heard, wholeheartedly bow and accept. The Buddha is the supreme teacher of gods and humans, understanding all dharmas without hindrance. We hope that you will have compassion for all beings and speak about this miraculous transformation of emitting light. Who can, because of this, generate a pure mind and understand the subtle nectar-like words? He will obtain perfect and clear omniscience in the ten directions of the world. Who in the future Buddha-lands will be able to benefit and gather those lost beings, skillfully proclaim the supreme and wonderful Dharma Wheel, and subdue the armies of Mara and various heretical views? These devas, regarding the Buddha's teachings, have deeply understood their meaning and have a firm mind. We only hope that the Tathagata will emit the sound of the Dharma, so that all those present can dispel their doubts. The Supreme One (an epithet for the Buddha), adorned with a hundred blessings, whose compassionate heart covers the world, your Brahma voice with eight merits, we all wish to hear and uphold the Buddha's teachings. If there are beings who, in the presence of the Buddha, are happy to hear the true Dharma and diligently practice, with a firm and unretreating Bodhi mind, they will gradually achieve all wisdom. The Tathagata skillfully speaks the subtle Dharma, which can liberate all sentient beings from the suffering of birth and death. The Buddha's disciples, with pure minds, should uphold it, so that the Buddha's seed will never be cut off.' At that time, the World Honored One spoke to Asvajit

勝比丘說伽佗曰：

「馬勝善問放光事，　　我為利樂諸天人，　汝所得福叵思量，　　比喻說之尚無盡。　善哉尊者應其機，　　一切大眾心忻悅，　此等遍凈諸天人，　　於我法中得解脫。　往昔曾供于諸佛，　　其數千億那由他，　達諸法性無有疑，　　各于彼佛問斯義。　彼由往昔因緣故，　　以妙伽佗贊于佛，　此生復以清凈心，　　稱揚賢劫諸善逝。　後於優曇缽羅劫，　　成佛號曰那羅延，　教化那由他眾生，　　悉證無為寂靜樂。　同一劫中出於世，　　皆名法幢正等覺，　化度眾生數同等，　　次第皆當成佛道。　是諸如來化緣畢，　　分佈遺形諸舍利，　建立無量窣堵波，　　猶若散花嚴佛剎。　如是所有眾生類，　　各于舍利興供養，　咸登寂靜甘露門，　　一切如來所稱歎。　若有稱彼佛名號，　　發生凈信歡喜心，　當知由是善因緣，　　得值當來彌勒佛。　彼得慈尊攝受故，　　勤加精進斷諸結，　樂修寂靜奢摩他，　　漸次得成無學果。　從一佛剎至佛剎，　　供養親近無疲懈，　于諸天人大眾中，　　稱揚最上佛功德。　今此遍凈諸天子，　　皆具威德大名聞，　深達佛智不思議，　　各各頂禮如來足。」

父子合集經廣

【現代漢語翻譯】現代漢語譯本勝比丘（Sheng Biqiu）說偈頌道：『馬勝（Mashang）善於詢問放光的事情，我爲了利益和快樂諸天和人類，你所獲得的福報難以思量，即使比喻來說也說不盡。善哉，尊者應機說法，一切大眾心中歡喜，這些遍凈天的天人們，在我的佛法中得到解脫。過去曾經供養過諸佛，其數量有千億那由他（Nayuta，極大的數字單位），通達諸法實性沒有疑惑，各自在那佛前詢問這個道理。他們由於過去世的因緣，用美妙的偈頌讚美佛陀，今生又以清凈的心，稱揚賢劫（Xianjie，現在這個賢善的時代）的諸位善逝（Shanshi，佛的稱號）。後來在優曇缽羅劫（Udambala Jie，傳說中優曇花開時出現的劫），成佛，號為那羅延（Naluoyan，印度教神祇），教化那由他眾生，都證得無為寂靜的快樂。在同一個劫中出現於世，都名為法幢正等覺（Fazhuang Zhengdengjue，佛的稱號），教化度脫的眾生數量相同，次第都將成就佛道。這些如來教化因緣完畢，分佈遺留的形骸舍利，建立無量的窣堵波（Sutudupo，佛塔），猶如散花莊嚴佛剎。像這樣所有的眾生，各自對舍利興起供養，都登上寂靜甘露之門，一切如來所稱讚。如果有稱念那些佛的名號，生起清凈的信心和歡喜心，應當知道由於這個善因緣，能夠遇到未來的彌勒佛（Mile Fo）。他們得到慈尊的攝受，勤加精進斷除各種煩惱，樂於修習寂靜的奢摩他（Shamatha，止禪），逐漸成就無學果位。從一個佛剎到另一個佛剎，供養親近沒有疲倦懈怠，在諸天和人類大眾中，稱揚最上佛的功德。現在這些遍凈天的天子們，都具有威德和大的名聲，深刻通達佛的不可思議的智慧，各自頂禮如來的雙足。』《父子合集經》廣說

【English Translation】 English version The Bhikshu Sheng (Victorious Monk) spoke in verses: 'Mashang (Horse Victory) is good at asking about the matter of emitting light, I, for the benefit and happiness of gods and humans, The blessings you have obtained are immeasurable, even if described through metaphors, they cannot be exhausted. Excellent, Venerable One, responding to the occasion, all the assembly is joyful in their hearts, These beings of the Pure Heavens, in my Dharma, attain liberation. In the past, they have offered to many Buddhas, their number being billions of Nayutas (an extremely large number unit), Understanding the true nature of all dharmas without doubt, each asked this meaning from those Buddhas. Due to the causes and conditions of their past lives, they praised the Buddhas with wonderful verses, In this life, with pure hearts, they extol the virtues of the Buddhas of the Worthy Kalpa (the current auspicious era). Later, in the Udambala Kalpa (a kalpa when the Udumbara flower blooms), they will become Buddhas, named Naluoyan (Narayana, a Hindu deity), Teaching and transforming Nayuta beings, all will attain the joy of non-action and tranquility. Appearing in the world in the same kalpa, all will be named Fazhuang Zhengdengjue (Dharma Banner, Right and Equal Enlightenment), The number of beings they teach and liberate will be the same, and they will all successively attain Buddhahood. When these Tathagatas have completed their teaching, they will distribute the relics of their remains, Establishing countless stupas (Buddhist pagodas), like scattering flowers to adorn the Buddha-lands. All beings like this, each will make offerings to the relics, All will ascend to the gate of tranquil nectar, praised by all Tathagatas. If there are those who recite the names of those Buddhas, generating pure faith and joy, It should be known that due to this good cause, they will encounter the future Buddha Maitreya (Mile Fo). Because they are embraced by the Compassionate One, they will diligently strive to cut off all afflictions, Joyfully cultivating the tranquil Shamatha (calm abiding), gradually attaining the fruit of no-more-learning. From one Buddha-land to another, making offerings and drawing near without fatigue or laziness, Among the assembly of gods and humans, they will extol the supreme virtues of the Buddha. Now, these sons of the Pure Heavens, all possess great power and fame, Deeply understanding the inconceivable wisdom of the Buddha, each bows at the feet of the Tathagata.』 Extensive explanation from the 'Sutra of the Collection of Father and Son'

果天授記品第二十三

爾時會中，有八俱胝廣果天子，見諸阿修羅王乃至遍凈天等，於世尊所，種種施設作諸供養，奉上如來。復聞與授成佛之記，心大歡喜，得未曾有。是諸天子即作是念：「如來所說一切諸法，於三際中求不可得，一切諸根皆不可說，若能入解彼法界者，則能通達一切諸法。若能了知一切諸法，則能證得四如實諦，所謂苦諦集諦滅諦道諦，如世尊說，一切諸法皆悉空寂，無我、無人、無眾生、無壽者、無想、無作。我等天子，於此法中心得決了，不生疑惑。世尊！以諸眾生本寂靜故，則無有苦；當如是知。所以者何？眾生無故，苦諦亦無。以無苦故，集諦亦無。何以故？若無是因，則無其果。世尊！以無集故，滅諦亦無。何以故？若無集諦，則無斷集。以無滅故，道諦亦無。何以故？無有是道，不斷集者。世尊！彼煩惱業不可得故，斷煩惱滅亦不可得。以滅不可得故，道亦不可得，未有是道，無其果者。此四聖諦，但是分別假施設有。以非有故，不可說為過現未來。何以故？過去已滅，現在不住，未來未至。於三際中，皆不可得。依世俗諦，有種種相；若三際非有，彼則無生亦非有滅，無想、無作、無施、無受、無說、無聽，無所說法，無了悟者，以彼三世未曾有故。若法若空，皆不可說，

【現代漢語翻譯】現代漢語譯本果天授記品第二十三

那時，法會中有八俱胝（俱胝：一千萬）廣果天子，看到各位阿修羅王乃至遍凈天等，在世尊那裡，以各種方式進行供養，奉獻給如來。又聽到世尊為他們授記成佛，心中非常歡喜，感到前所未有。這些天子們隨即這樣想：『如來所說的一切諸法，在過去、現在、未來三時中都無法找到，一切諸根都無法用言語表達。如果能夠理解並進入那個法界，就能通達一切諸法。如果能夠了解一切諸法，就能證得四如實諦，也就是苦諦、集諦、滅諦、道諦。正如世尊所說，一切諸法都是空寂的，沒有我、沒有人、沒有眾生、沒有壽命、沒有思想、沒有造作。我們這些天子，對於這個道理內心已經完全明白，不再有任何疑惑。世尊！因為一切眾生本來就是寂靜的，所以根本沒有苦；應當這樣理解。為什麼呢？因為眾生不存在，所以苦諦也不存在。因為沒有苦，所以集諦也不存在。為什麼呢？如果沒有因，就不會有果。世尊！因為沒有集，所以滅諦也不存在。為什麼呢？如果沒有集諦，就沒有斷除集諦。因為沒有滅，所以道諦也不存在。為什麼呢？沒有這樣的道，可以用來斷除集諦。世尊！那些煩惱和業是不可得的，所以斷除煩惱的滅也是不可得的。因為滅不可得，所以道也是不可得的，沒有這樣的道，可以得到其果。這四聖諦，只是爲了方便而假立的。因為它們不是真實存在的，所以不能說它們存在於過去、現在或未來。為什麼呢？過去已經滅去，現在不停留，未來還沒有到來。在過去、現在、未來三時中，都無法找到它們。按照世俗諦來說，有種種現象；如果過去、現在、未來三時不存在，那麼就沒有生，也沒有滅，沒有思想，沒有造作，沒有施與，沒有接受，沒有說，沒有聽，沒有所說的法，也沒有領悟的人，因為過去、現在、未來三時從來沒有存在過。無論是法還是空，都無法用言語表達。』

【English Translation】 English version Chapter 23: The Prediction of Fruition

At that time, in the assembly, there were eight kotis (koti: ten million) of the sons of the Heaven of Extensive Fruition, who, seeing the various Asura Kings and even the gods of the Heaven of Universal Purity, making various offerings to the World Honored One, and hearing that they were being given predictions of Buddhahood, were greatly delighted and felt unprecedented joy. These sons of heaven then thought: 'All the dharmas spoken by the Tathagata are unattainable in the three periods of time; all the roots are inexpressible. If one can enter and understand that realm of dharma, one can penetrate all dharmas. If one can understand all dharmas, one can attain the four noble truths, namely, the truth of suffering, the truth of the cause of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering. As the World Honored One has said, all dharmas are empty and still, without self, without person, without sentient being, without life span, without thought, without action. We, the sons of heaven, have completely understood this dharma in our hearts and have no doubts. World Honored One! Because all sentient beings are originally tranquil, there is no suffering; this should be understood. Why is this so? Because there are no sentient beings, the truth of suffering also does not exist. Because there is no suffering, the truth of the cause of suffering also does not exist. Why is this so? If there is no cause, there will be no effect. World Honored One! Because there is no cause of suffering, the truth of the cessation of suffering also does not exist. Why is this so? If there is no cause of suffering, there is no cessation of the cause of suffering. Because there is no cessation of suffering, the truth of the path to the cessation of suffering also does not exist. Why is this so? There is no such path that can cease the cause of suffering. World Honored One! Because those afflictions and karmas are unattainable, the cessation of afflictions is also unattainable. Because cessation is unattainable, the path is also unattainable; there is no such path that can attain its fruit. These four noble truths are merely provisional designations for the sake of understanding. Because they are not real, they cannot be said to exist in the past, present, or future. Why is this so? The past has ceased, the present does not abide, and the future has not yet arrived. In the three periods of time, they are all unattainable. According to conventional truth, there are various phenomena; if the three periods of time do not exist, then there is no birth, no cessation, no thought, no action, no giving, no receiving, no speaking, no listening, no dharma being spoken, and no one who understands, because the three periods of time have never existed. Neither dharma nor emptiness can be expressed in words.'

眾生顛倒不能入解，無因無緣，無名無相，無所詮表，無所趣向，自性離故皆不可得。彼不可得亦不可得，何以故？以眾生界本非有故，若彼彼法皆不可得，則無染凈，無作無證，無凡夫地，無聲聞地，無緣覺地，無菩薩地，無如來地，非地非無地，此即真如寂靜無相。若說有表、有為限量，名如來者；依世俗說，非勝義中有如來也。何以故？法無得故。若彼如來廣大宣說色界乃至識界，如是意界乃至法界。若無法界，無所依止，亦無詮表，無四諦、無五根、無緣生等。世尊！彼一切法隨其所在，安布建立種種名字，然不壞彼法界體性。世尊！如彼地界，隨其方處建立名字，亦不壞彼地界本性。如是水界、火界、風界、空界，立異名字亦復如是。世尊！又若證入彼法界者，即能入解二十二根，所謂眼根、耳根、鼻根、舌根、身根、女根、男根、命根、苦根、樂根、憂根、喜根、舍根、意根、信根、精進根、念根、定根、慧根，未知、當知根、已知根、具知根。世尊！若眼、眼體不可得，若根、根體亦不可得。何以故？眼離自性不可見故，若法自性不有，彼即非物，以非物故，即不可作，若不可作，彼即不生。若不生者，即是不滅，以不生不滅故，不可說為過現未來。於三世中無生滅者，彼即非眼，亦非眼根；何有作用

【現代漢語翻譯】現代漢語譯本眾生顛倒迷惑，不能領悟真諦，因為真理無因無緣，無名無相，無法用語言文字表達，也沒有特定的趨向。由於自性本離，一切皆不可得。而這『不可得』本身也是不可得的。為什麼呢？因為眾生界本來就不是真實存在的。如果一切法都不可得，那麼就沒有染污和清凈，沒有造作和證悟，沒有凡夫的境界，沒有聲聞的境界，沒有緣覺的境界，沒有菩薩的境界，也沒有如來的境界，既不是有境界也不是無境界，這就是真如寂靜無相的實相。如果說有能表達、有作為的，稱之為『如來』，那只是依世俗的說法，在勝義諦中並沒有真實的如來。為什麼呢？因為法是不可得的。如果如來廣泛宣說，乃至識界，如是意界乃至法界。如果沒有法界，就沒有所依止，也沒有詮釋表達，沒有四聖諦、沒有五根、沒有緣起等。世尊！一切法隨其所在，安立種種名稱，但並不破壞法界的體性。世尊！如同地界，隨其方位建立名稱，也不破壞地界的本性。水界、火界、風界、空界，建立不同的名稱也是如此。世尊！如果有人證入法界，就能理解二十二根，即眼根（視覺器官）、耳根（聽覺器官）、鼻根（嗅覺器官）、舌根（味覺器官）、身根（觸覺器官）、女根（女性生殖器官）、男根（男性生殖器官）、命根（生命力）、苦根（痛苦的感受）、樂根（快樂的感受）、憂根（憂愁的感受）、喜根（喜悅的感受）、舍根（不苦不樂的感受）、意根（思維器官）、信根（信仰的能力）、精進根（努力的能力）、念根（專注的能力）、定根（禪定的能力）、慧根（智慧的能力），未知根（尚未知曉的能力）、當知根（將要知曉的能力）、已知根（已經知曉的能力）、具知根（完全知曉的能力）。世尊！如果眼睛和眼睛的本體都不可得，那麼根和根的本體也是不可得的。為什麼呢？因為眼睛離開了自性就不可見，如果法的自性不存在，那麼它就不是真實存在的，因為不是真實存在的，就不能被造作，如果不能被造作，它就不會產生。如果不產生，就不會消滅，因為不生不滅，就不能說是過去、現在、未來。在三世中沒有生滅的，就不是眼睛，也不是眼根，又怎麼會有作用呢？

【English Translation】 English version Beings are inverted and cannot enter understanding, without cause or condition, without name or form, without what can be expressed, without any direction, because their self-nature is separate, all are unattainable. That which is unattainable is also unattainable. Why is that? Because the realm of beings is fundamentally non-existent. If all dharmas are unattainable, then there is no defilement or purity, no action or realization, no realm of ordinary beings, no realm of Sravakas (hearers), no realm of Pratyekabuddhas (solitary realizers), no realm of Bodhisattvas, no realm of Tathagatas (Buddhas), neither realm nor non-realm, this is the true suchness, silent and without form. If it is said that there is expression or action, and that is called a 'Tathagata', it is according to worldly convention, but in the ultimate truth, there is no such thing as a Tathagata. Why is that? Because dharma is unattainable. If the Tathagata extensively proclaims, even to the realm of consciousness, and so on to the realm of mind and even to the realm of dharma. If there is no realm of dharma, there is no basis, no expression, no Four Noble Truths, no five faculties, no dependent origination, etc. World Honored One! All dharmas, wherever they are, are established with various names, but they do not destroy the nature of the dharma realm. World Honored One! Just as the earth element, wherever it is, is established with names, but it does not destroy the nature of the earth element. The same is true for the water element, fire element, wind element, and space element, which are established with different names. World Honored One! Furthermore, if one realizes the dharma realm, one can understand the twenty-two faculties, namely the eye faculty (sense of sight), ear faculty (sense of hearing), nose faculty (sense of smell), tongue faculty (sense of taste), body faculty (sense of touch), female faculty (female reproductive organ), male faculty (male reproductive organ), life faculty (vitality), suffering faculty (feeling of pain), pleasure faculty (feeling of pleasure), sorrow faculty (feeling of sadness), joy faculty (feeling of happiness), equanimity faculty (feeling of neutrality), mind faculty (faculty of thought), faith faculty (faculty of belief), vigor faculty (faculty of effort), mindfulness faculty (faculty of attention), concentration faculty (faculty of meditation), wisdom faculty (faculty of insight), the faculty of the unknown (faculty of what is not yet known), the faculty of what will be known (faculty of what will be known), the faculty of what is known (faculty of what is already known), and the faculty of complete knowledge (faculty of complete understanding). World Honored One! If the eye and the essence of the eye are unattainable, then the faculty and the essence of the faculty are also unattainable. Why is that? Because the eye, separated from its self-nature, cannot be seen. If the self-nature of a dharma does not exist, then it is not a real thing. Because it is not a real thing, it cannot be made. If it cannot be made, it will not arise. If it does not arise, it will not cease. Because it does not arise or cease, it cannot be said to be past, present, or future. That which has no arising or ceasing in the three times is not an eye, nor is it an eye faculty; how can it have any function?

世俗詮表？世尊！譬如空拳中無有物，但誑愚童，唯假名爾。勝義諦中，以至空拳，所立名字，亦不可得。如是乃至眼及眼根，于勝義中，亦復非有。

父子合集經卷第十一大正藏第 11 冊 No. 0320 父子合集經

父子合集經卷第十二

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯廣果天授記品之餘

「世尊！如是色蘊無有份量，無所住持，亦非入解。何以故？以色自性不可得故。若諸法非作則無積聚，由積聚故說名為蘊。猶如世間造立舍宅，宮殿、樓閣、戶牖、軒檻、園林、渠流、墻墉圍繞，多物積聚，名為城邑。當知彼色本來非有，復以何法名為積聚？以無積聚，亦無彼蘊；受、想、行、識亦復如是。若於諸蘊各得入解，所造凈色任持自性皆不可得；當知地界、地界性畢竟清凈，乃至風界、風界性皆畢竟清凈。何以故？自性離故。復何說有過現未來生滅等相？是故色蘊不可分別，受、想、行、識亦不可分別。世尊！又若眼處自性非有，本來清凈亦無有苦，但是世俗假名顯示，彼名及體俱不可得。何以故？實無少法得名為眼，亦無少法得名為處，如是耳、鼻、舌、身、意，色、聲、香、味、觸、法等處，自性非有，本來清凈，苦及苦名，皆不可得

。世尊！又彼眼界，無少可得。何以故？若眼離眼性故，若界離界性故，乃至法界亦復如是。由自性離彼則非物，以非物故則非所作，非所作者則無有生，若無生者亦無有滅，若不生不滅即無過去現在未來建立施設。當知諸法本離自性，若法離自性者，無名相、無作用、無可說、無稱讚、無授記。」彼諸天子作是說已，時會聞者心生愛樂，歡喜踴躍，快得善利。

時彼天主，即從座起，前詣佛所，白言：「世尊！有三摩地名無量義門，若菩薩摩訶薩能修習是三摩地者，則能獲得無量辯才，所謂相續辯才、相應辯才、正說辯才、無著辯才、不謬辯才、微密辯才、甚深辯才、善巧辯才、美妙辯才、正論辯才。得如是等殊勝辯才，各各入解無量法門，具足正見達諸法性，舍離攀緣滅除癡暗，了勝義法，入總持門，入解蘊，入解處，入解界，入解諸根，入解四諦，入解緣生，入解眾生，入解無眾生，入解有想，入解無想，入解有形，入解無形，入解我，入解無我，入解空，入解不空，入解相，入解無相，入解愿，入解無愿，入解出離，入解不出離，入解有為，入解無為。于如來教，不可詮表，但唯假名，世俗分別，非言說、非無言說，非思議、非無思議，非見、非無見，非聞、非無聞，非覺、非無覺，非知、非無知，非

【現代漢語翻譯】現代漢語譯本：世尊！再說那眼界，也沒有絲毫可以執著的。為什麼呢？如果眼睛離開了眼睛的自性，如果界離開了界的自性，乃至法界也是如此。由於自性是空無的，它就不是實物；因為它不是實物，就不是被造作的；不是被造作的，就沒有產生；如果沒有產生，也就沒有滅亡；如果不生不滅，就沒有過去、現在、未來的建立和施設。應當知道一切法本來就離開了自性。如果法離開了自性，就沒有名稱、沒有相狀、沒有作用、不可言說、不可稱讚、不可授記。』那些天子說完這些話后，當時在場聽聞的人心中生起愛慕和喜悅，歡欣鼓舞，感到獲得了極大的利益。當時那位天主，就從座位上站起來，來到佛陀面前，稟告說：『世尊！有一種三摩地（samadhi，禪定）名為無量義門，如果菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）能夠修習這種三摩地，就能獲得無量的辯才，即所謂的相續辯才、相應辯才、正說辯才、無著辯才、不謬辯才、微密辯才、甚深辯才、善巧辯才、美妙辯才、正論辯才。獲得這些殊勝的辯才后，就能各自深入理解無量的法門，具足正見，通達諸法的本性，舍離攀緣，滅除愚癡和黑暗，了悟勝義諦，進入總持門（dharani-mukha，陀羅尼門），進入對蘊（skandha，五蘊）的理解，進入對處（ayatana，十二處）的理解，進入對界（dhatu，十八界）的理解，進入對諸根（indriya，六根）的理解，進入對四諦（catvari-arya-satyani，四聖諦）的理解，進入對緣起（pratitya-samutpada，十二因緣）的理解，進入對眾生的理解，進入對無眾生的理解，進入對有想的理解，進入對無想的理解，進入對有形的理解，進入對無形的理解，進入對我的理解，進入對無我的理解，進入對空的理解，進入對不空的理解，進入對相的理解，進入對無相的理解，進入對愿的理解，進入對無愿的理解，進入對出離的理解，進入對不出離的理解，進入對有為的理解，進入對無為的理解。對於如來的教法，不可用言語詮釋表達，只能假借名稱，世俗分別，既非言說，也非無言說，既非思議，也非無思議，既非見，也非無見，既非聞，也非無聞，既非覺，也非無覺，既非知，也非無知，既非

【English Translation】 English version: 'World Honored One! Furthermore, that eye realm, there is nothing to be obtained. Why is that? If the eye is separate from the nature of the eye, if the realm is separate from the nature of the realm, and so on, even the dharma realm is the same. Because of the separation from self-nature, it is not a thing; because it is not a thing, it is not made; if it is not made, there is no birth; if there is no birth, there is also no extinction; if there is no birth and no extinction, there is no establishment or designation of past, present, and future. It should be known that all dharmas are originally separate from self-nature. If a dharma is separate from self-nature, it has no name, no form, no function, it is unspeakable, unpraisable, and unpredicable.' After those devas (deva, gods) said this, those who heard it at that time felt love and joy in their hearts, were delighted and elated, and felt they had gained great benefit. At that time, that deva king, immediately rose from his seat, went before the Buddha, and said: 'World Honored One! There is a samadhi (samadhi, meditative state) called the Gate of Immeasurable Meanings. If a Bodhisattva-Mahasattva (bodhisattva-mahasattva, great bodhisattva) can cultivate this samadhi, then they can obtain immeasurable eloquence, namely, continuous eloquence, corresponding eloquence, correct eloquence, unattached eloquence, unerring eloquence, subtle eloquence, profound eloquence, skillful eloquence, beautiful eloquence, and correct argument eloquence. Having obtained such excellent eloquence, they can each enter and understand immeasurable dharma gates, possess right view, understand the nature of all dharmas, abandon clinging, extinguish ignorance and darkness, realize the ultimate truth, enter the dharani-mukha (dharani-mukha, gate of dharani), enter the understanding of the skandhas (skandha, aggregates), enter the understanding of the ayatanas (ayatana, sense bases), enter the understanding of the dhatus (dhatu, elements), enter the understanding of the indriyas (indriya, faculties), enter the understanding of the Four Noble Truths (catvari-arya-satyani, four noble truths), enter the understanding of dependent origination (pratitya-samutpada, dependent origination), enter the understanding of sentient beings, enter the understanding of no sentient beings, enter the understanding of perception, enter the understanding of no perception, enter the understanding of form, enter the understanding of formlessness, enter the understanding of self, enter the understanding of no self, enter the understanding of emptiness, enter the understanding of non-emptiness, enter the understanding of characteristics, enter the understanding of no characteristics, enter the understanding of aspiration, enter the understanding of no aspiration, enter the understanding of liberation, enter the understanding of non-liberation, enter the understanding of conditioned, enter the understanding of unconditioned. The teachings of the Tathagata (tathagata, thus-gone one) cannot be expressed or explained by words, but only by using names, worldly distinctions, neither speech nor non-speech, neither thought nor non-thought, neither seeing nor non-seeing, neither hearing nor non-hearing, neither awareness nor non-awareness, neither knowing nor non-knowing, neither

了別、非無了別，非悟、非不悟，非得、非無得，非對、非無對，非證、非無證，非白非黑，非明非暗，非淺非深，非清非濁，非安非動，非縛非解，非順非違，非染非凈，非去非來，非生非滅，非智非愚，非成非壞，非道非非道，非執非離執，非眾生、非無眾生，非壽者、非無壽者，非我、非無我，非有、非不有，非空、非不空，非相、非無相，非愿、非無愿，非出離、非無出離，非有為、非無為，非斷非常，非邪非正，非真非假，非實非妄，非住、非無住，非依止、非無依止，非解脫非離解脫，非觀察非現證，非輪迴非涅盤，非凡夫境界，非聲聞境界，非緣覺境界，非菩薩境界，非佛境界，非境界非非境界。若能如是入解法界，則能入解十二緣生；所謂無明緣行，行緣識，乃至憂悲苦惱為大苦聚。

「世尊！又彼無明性不可得。何以故？自性離故。若法自性離者彼則非物，以非物故則畢竟清凈，亦無生滅非三世攝，無名、無相不可顯示，亦無記別。但為成熟愚夫、異生，假名安立生諸戲論，于勝義中實不可得。世尊！又若無明無自性者，云何能生彼行支耶？以無明無故，行支亦無；乃至無彼生緣老死。世尊！若法不生，云何有老？若無老者，亦無有病及以滅故。即彼三世諸佛菩提，但唯世俗，名字施設；非

【現代漢語翻譯】現代漢語譯本：了別（辨識）、非無了別（非不辨識），非悟（開悟）、非不悟（非不開悟），非得（獲得）、非無得（非未獲得），非對（相對）、非無對（非不相對），非證（證悟）、非無證（非未證悟），非白非黑，非明非暗，非淺非深，非清非濁，非安非動，非縛（束縛）非解（解脫），非順非違（違背），非染（污染）非凈（清凈），非去非來，非生非滅，非智（智慧）非愚（愚癡），非成（成就）非壞（敗壞），非道（道路）非非道（非道路），非執（執著）非離執（非不執著），非眾生、非無眾生，非壽者（有壽命者）、非無壽者，非我、非無我，非有、非不有，非空、非不空，非相（表象）、非無相，非愿（願望）、非無愿，非出離、非無出離，非有為（有造作）、非無為（無造作），非斷（斷滅）非常（恒常），非邪（邪惡）非正（正當），非真（真實）非假（虛假），非實（實在）非妄（虛妄），非住（停留）、非無住，非依止（依靠）、非無依止，非解脫非離解脫，非觀察非現證（直接證悟），非輪迴非涅盤（寂滅），非凡夫境界，非聲聞（聽聞佛法而修行者）境界，非緣覺（獨自覺悟者）境界，非菩薩（覺悟眾生者）境界，非佛境界，非境界非非境界。若能如此進入解脫法界，就能進入理解十二緣起；所謂無明（對真理的無知）緣行（行為），行緣識（意識），乃至憂悲苦惱為大苦聚集。『世尊！』又那無明（對真理的無知）的自性是不可得的。為什麼呢？因為它自性是離散的。如果法的自性是離散的，那麼它就不是一個實體，因為它不是一個實體，所以它畢竟是清凈的，也沒有生滅，不被三世（過去、現在、未來）所包含，沒有名稱、沒有表象，不可顯示，也沒有記別。只是爲了成熟愚癡的凡夫、異生，才假借名稱安立，產生各種戲論，在勝義（究竟真理）中實際上是不可得的。『世尊！』又如果無明沒有自性，怎麼能產生行支呢？因為無明不存在，行支也不存在；乃至沒有生緣老死。『世尊！』如果法不生，怎麼會有老呢？如果沒有老，也就沒有病和滅亡了。即便是三世諸佛的菩提（覺悟），也只是世俗的，名字的施設；並非真實存在。

【English Translation】 English version: Discernment, non-non-discernment, non-enlightenment, non-non-enlightenment, non-attainment, non-non-attainment, non-relative, non-non-relative, non-realization, non-non-realization, neither white nor black, neither light nor dark, neither shallow nor deep, neither clear nor turbid, neither still nor moving, neither bound nor liberated, neither compliant nor contrary, neither defiled nor pure, neither going nor coming, neither birth nor death, neither wisdom nor ignorance, neither becoming nor decaying, neither path nor non-path, neither attachment nor non-attachment, neither sentient beings nor non-sentient beings, neither life-span nor non-life-span, neither self nor non-self, neither existence nor non-existence, neither emptiness nor non-emptiness, neither form nor formlessness, neither aspiration nor non-aspiration, neither renunciation nor non-renunciation, neither conditioned nor unconditioned, neither annihilation nor permanence, neither evil nor righteous, neither true nor false, neither real nor unreal, neither abiding nor non-abiding, neither reliance nor non-reliance, neither liberation nor non-liberation, neither observation nor direct realization, neither samsara nor nirvana, not the realm of ordinary beings, not the realm of Sravakas (those who hear and practice the Dharma), not the realm of Pratyekabuddhas (those who attain enlightenment on their own), not the realm of Bodhisattvas (those who seek enlightenment for the sake of all beings), not the realm of Buddhas, neither realm nor non-realm. If one can enter the realm of Dharma in this way, then one can enter and understand the twelve links of dependent origination; namely, ignorance conditions volitional formations, volitional formations condition consciousness, and so on, until sorrow, grief, pain, and distress, which are the great mass of suffering. 'World Honored One!' Furthermore, the nature of that ignorance is unattainable. Why? Because its nature is separate. If the nature of a dharma is separate, then it is not a thing, and because it is not a thing, it is ultimately pure, without arising or ceasing, not included in the three times (past, present, and future), without name, without form, impossible to show, and without any distinguishing marks. It is only for the sake of maturing foolish ordinary beings that names are provisionally established, giving rise to various conceptual elaborations, which are actually unattainable in the ultimate truth. 'World Honored One!' Furthermore, if ignorance has no self-nature, how can it give rise to the volitional formations? Because ignorance does not exist, volitional formations also do not exist; and so on, until there is no condition for old age and death. 'World Honored One!' If a dharma does not arise, how can there be old age? If there is no old age, then there is also no sickness and no death. Even the Bodhi (enlightenment) of the Buddhas of the three times is only conventional, a designation of names; it is not truly existent.

勝義諦，作如是說，所言無明即是菩提，諸有支等亦即菩提。如是入解十二緣生，即是入解真實法界。世尊！如來不生，一切法亦不生；是故無生法即是如來。世尊！如來不滅，一切法亦不滅；是故不滅法即是如來。世尊！如來無相，一切法亦無相，是故無相法即是如來。舉要言之，如是無名無相，不垢不凈，非愛非憎，法界不可識，亦復不可知。世尊！真如者即是如來，一切諸法即是真如，是故一切法即是如來。世尊！實際者即是如來，一切諸法即是實際，是故一切法即是如來。世尊！隨所有法即是如來，于其法中即有一切法，是故一切法即是如來。世尊！若有人言：『如來得阿耨多羅三藐三菩提者。』當知此人是執著見。何以故？如來無二，菩提亦無二，以無二故而無所得。世尊！若有人言：『如來轉于無上法輪。』當知是人為執著見。何以故？實無少法如來可得，以諸法性非隨轉故。世尊！若有人言：『如來化度無量眾生。』當知是人是執著見。何以故？實無眾生如來度者。世尊！若有人言：『如來緣盡入般涅盤。』當知是人是執著見。何以故？法性常住，非生滅故。若有眾生，於我所說如是法要，能信解者，當知是人于阿耨多羅三藐三菩提得不退轉。世尊！假使法界有其變異，若善男子、善女人深信是法，于

【現代漢語翻譯】現代漢語譯本：勝義諦（paramārtha-satya，最高真理）是這樣說的，所謂的無明（avidyā，對實相的無知）即是菩提（bodhi，覺悟），諸有支（bhavaṅga，生命之流的組成部分）等也即是菩提。像這樣理解十二緣起（dvādaśāṅga-pratītyasamutpāda，十二因緣），就是理解了真實的法界（dharmadhātu，一切法的本性）。世尊（bhagavat，佛的尊稱）！如來（tathāgata，佛的稱號）不生，一切法（dharma，事物或現象）也不生；所以無生法（anutpāda-dharma，不生之法）就是如來。世尊！如來不滅，一切法也不滅；所以不滅法就是如來。世尊！如來無相（alakṣaṇa，沒有特徵），一切法也無相，所以無相法就是如來。總而言之，如是無名無相，不垢不凈，非愛非憎，法界不可識別，也不可認知。世尊！真如（tathatā，事物的真實本性）就是如來，一切諸法就是真如，所以一切法就是如來。世尊！實際（bhūta-koṭi，真實的極限）就是如來，一切諸法就是實際，所以一切法就是如來。世尊！隨所有法就是如來，在其法中就有一切法，所以一切法就是如來。世尊！如果有人說：『如來證得了阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』應當知道這個人是執著于見解。為什麼呢？如來無二，菩提也無二，因為無二所以無所得。世尊！如果有人說：『如來轉動了無上法輪（anuttara-dharma-cakra，無上之法之輪）。』應當知道這個人是執著于見解。為什麼呢？實際上沒有少許法是如來可以得到的，因為諸法的本性不是隨轉的。世尊！如果有人說：『如來化度了無量眾生。』應當知道這個人是執著于見解。為什麼呢？實際上沒有眾生是如來所度的。世尊！如果有人說：『如來緣盡入般涅盤（parinirvāṇa，完全的涅盤）。』應當知道這個人是執著于見解。為什麼呢？法性（dharma-tā，法的本性）是常住的，不是生滅的。如果有眾生，對於我所說的這些法要，能夠信解的，應當知道這個人對於阿耨多羅三藐三菩提得不退轉。世尊！即使法界有變異，如果善男子、善女人深信此法，對於阿耨多羅三藐三菩提也不會退轉。

【English Translation】 English version: The ultimate truth (paramārtha-satya) is spoken of in this way: what is called ignorance (avidyā) is precisely enlightenment (bodhi), and the constituents of existence (bhavaṅga), etc., are also precisely enlightenment. To understand the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) in this way is to understand the true realm of reality (dharmadhātu). Bhagavat (venerable one, an epithet of the Buddha)! The Tathāgata (the Thus-Gone One, an epithet of the Buddha) does not arise, and all dharmas (phenomena or things) do not arise; therefore, the unarisen dharma (anutpāda-dharma) is the Tathāgata. Bhagavat! The Tathāgata does not cease, and all dharmas do not cease; therefore, the unceasing dharma is the Tathāgata. Bhagavat! The Tathāgata is without characteristics (alakṣaṇa), and all dharmas are without characteristics; therefore, the dharma without characteristics is the Tathāgata. In short, such is without name and without characteristics, neither defiled nor pure, neither loved nor hated, the realm of reality is unrecognizable and unknowable. Bhagavat! Suchness (tathatā) is the Tathāgata, and all dharmas are suchness; therefore, all dharmas are the Tathāgata. Bhagavat! The limit of reality (bhūta-koṭi) is the Tathāgata, and all dharmas are the limit of reality; therefore, all dharmas are the Tathāgata. Bhagavat! Whatever dharma there is, that is the Tathāgata, and within that dharma are all dharmas; therefore, all dharmas are the Tathāgata. Bhagavat! If someone says, 'The Tathāgata has attained anuttarā-samyak-saṃbodhi (unexcelled, perfect enlightenment),' know that this person is clinging to views. Why? The Tathāgata is non-dual, and enlightenment is also non-dual; because of non-duality, there is nothing to be attained. Bhagavat! If someone says, 'The Tathāgata has turned the unexcelled wheel of dharma (anuttara-dharma-cakra),' know that this person is clinging to views. Why? In reality, there is not a single dharma that the Tathāgata can attain, because the nature of dharmas does not follow turning. Bhagavat! If someone says, 'The Tathāgata has liberated countless beings,' know that this person is clinging to views. Why? In reality, there are no beings that the Tathāgata liberates. Bhagavat! If someone says, 'The Tathāgata, when the conditions are exhausted, enters parinirvāṇa (complete nirvana),' know that this person is clinging to views. Why? The nature of dharma (dharma-tā) is permanent and does not arise or cease. If there are beings who can believe and understand these essential teachings that I have spoken, know that these people will not regress from anuttarā-samyak-saṃbodhi. Bhagavat! Even if the realm of reality were to change, if a good man or good woman deeply believes in this dharma, they will not regress from anuttarā-samyak-saṃbodhi.

佛菩提而退轉者，無有是處。」時諸廣果天子于如來前，說己所證勝義法已，頭面禮足，右繞三匝，一心合掌，以偈贊佛：

「歸命牟尼大聖主，　　具足勝慧無過上，　憐愍世間諸有情，　　常說如是第一義。　成就無量功德聚，　　救拔輪迴諸苦因，　既自了達諸法性，　　復能開示于群品。　五蘊自性本非有，　　應知但誑彼愚夫，　譬如膠著獼猴身，　　無智疑惑不能脫。　蘊體求之不可得，　　無所依止絕攀緣，　如以瓔珞飾虛空，　　智者於斯得解脫。　又復牟尼作是說，　　諸入自性悉皆無，　猶如深谷傳於聲，　　彼響尋之何所有。　愚癡凡夫由此縛，　　于真諦法不了知，　如持珠寶莊嚴風，　　智者觀之無所著。　彼一切智作是說，　　諸界本來常空寂，　如示空拳但有名，　　誑誘愚童實無得。　凡愚妄想執為有，　　由於勝義不能解，　展轉輪迴三有中，　　譬如商人迷巨海。　又復如來作是說，　　諸根自性常清凈，　如諸影像現鏡中，　　畢竟尋之本非有。　無智疑惑不能了，　　迷真實法妄生愛，　猶如深淵墮網魚，　　為彼纏縛何由脫。　眾生本空法亦空，　　依真勝義無所得，　如依壁繪士夫形，　　智者觀之非有我。　愚夫執

【現代漢語翻譯】現代漢語譯本『如果有人從佛菩提（Buddha Bodhi，指佛的覺悟）退轉，這是不可能的。』當時，諸廣果天子（Śuddhāvāsa，色界第四禪天中的天人）在如來（Tathāgata，佛的稱號）面前，說完自己所證悟的殊勝真理后，頂禮佛足，右繞佛三圈，一心合掌，用偈頌讚美佛：『皈依牟尼（Muni，佛的稱號）大聖主，您具足殊勝的智慧，無與倫比，憐憫世間一切有情眾生，常說如此第一義諦（paramārtha satya，最高的真理）。成就無量功德，救拔眾生脫離輪迴的痛苦根源，既已自己了悟諸法實相，又能為眾生開示真理。五蘊（skandha，構成個體存在的五種要素：色、受、想、行、識）的自性本來就是空無的，應當知道這只是用來欺騙那些愚昧的人，就像膠水粘住猴子的身體，沒有智慧的人疑惑不解，無法脫身。蘊體的真實性是無法找到的，它無所依止，斷絕攀緣，就像用瓔珞裝飾虛空，有智慧的人因此得到解脫。牟尼（Muni，佛的稱號）又說，諸入（āyatana，指眼、耳、鼻、舌、身、意六根及其對應的六境）的自性都是空無的，就像深谷中傳出的回聲，那回聲尋覓起來又有什麼呢？愚癡的凡夫因此被束縛，對真諦（satya，真理）不瞭解，就像用珠寶裝飾風，有智慧的人觀察它，不會執著。一切智者（sarvajña，佛的稱號）這樣說，諸界（dhātu，指地、水、火、風、空、識六界）本來常常是空寂的，就像展示空拳，只是一個名稱，用來哄騙愚童，實際上什麼也沒有得到。凡夫愚昧地妄想執著為實有，由於不能理解勝義諦（paramārtha satya，最高的真理），在三有（bhava，指欲界、色界、無色界）中輾轉輪迴，就像商人迷失在茫茫大海中。如來（Tathāgata，佛的稱號）又說，諸根（indriya，指眼、耳、鼻、舌、身、意六根）的自性常常是清凈的，就像鏡子中顯現的影像，最終追尋起來，本來就是不存在的。沒有智慧的人疑惑不解，迷失於真實的法，妄生愛戀，就像深淵中落入網中的魚，被纏縛住，如何能夠脫身呢？眾生本性是空，法也是空，依勝義諦（paramārtha satya，最高的真理）來說，是無所得的，就像在墻壁上畫的人像，有智慧的人觀察它，知道它不是真實的我。愚昧的人卻執著於此。』

【English Translation】 English version 'There is no such possibility that one would regress from Buddha Bodhi (Buddha's enlightenment).' At that time, the Śuddhāvāsa (Pure Abodes, celestial beings in the fourth dhyāna heaven of the Form Realm) devas, in front of the Tathāgata (the title of the Buddha), having spoken of the supreme truth they had realized, bowed their heads to his feet, circumambulated him three times to the right, and with one-pointed minds, joined their palms and praised the Buddha with verses: 'Homage to Muni (the title of the Buddha), the great sage, who is endowed with supreme wisdom, unsurpassed, who has compassion for all sentient beings in the world, and who always speaks of such a supreme truth (paramārtha satya). You have accomplished immeasurable merits, rescuing beings from the causes of suffering in saṃsāra (the cycle of birth and death), having realized the nature of all dharmas (phenomena) yourself, and being able to reveal the truth to all beings. The nature of the five skandhas (the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness) is originally empty, one should know that it is only to deceive the ignorant, like glue sticking to a monkey's body, the unwise are confused and cannot escape. The reality of the aggregates cannot be found, it is without support, and cuts off all clinging, like decorating the void with ornaments, the wise thus attain liberation. Muni (the title of the Buddha) also said that the nature of all āyatanas (the six sense bases: eye, ear, nose, tongue, body, and mind, and their corresponding objects) is empty, like an echo in a deep valley, what is there to find when one seeks that echo? Foolish ordinary beings are thus bound, not understanding the true truth (satya), like decorating the wind with jewels, the wise observe it without attachment. The all-knowing one (sarvajña, the title of the Buddha) said that the dhātus (the six elements: earth, water, fire, wind, space, and consciousness) are originally always empty and still, like showing an empty fist, it is just a name, used to deceive foolish children, in reality, nothing is obtained. Ordinary fools falsely cling to it as real, because they cannot understand the supreme truth (paramārtha satya), they revolve in the three realms of existence (bhava, the desire realm, the form realm, and the formless realm), like a merchant lost in a vast ocean. The Tathāgata (the title of the Buddha) also said that the nature of the indriyas (the six sense faculties: eye, ear, nose, tongue, body, and mind) is always pure, like images appearing in a mirror, when ultimately sought, they are originally non-existent. The unwise are confused and do not understand, they are lost in the true dharma (teaching), and falsely generate attachment, like a fish falling into a net in a deep abyss, being entangled, how can it escape? The nature of beings is empty, and the nature of dharmas (phenomena) is also empty, according to the supreme truth (paramārtha satya), there is nothing to be obtained, like a figure of a man painted on a wall, the wise observe it and know that it is not a real self. The foolish cling to it.'

著生愛樂，　　皆由不達于正教，　因緣自性無所依，　　如彼卵生出其㲉。　緣生之法剎那有，　　暫起即滅匪堅牢，　如人夢中受五欲，　　覺位推求何有樂。　無始有情妄分別，　　常為境界之所縛，　若能達彼法性空，　　如彼飛禽脫籠網。　諸法寂靜離言說，　　佛能於此證法性，　諸法寂靜本來空，　　佛能如是歸圓寂。　諸法寂靜離諸相，　　佛能宣暢第一義，　佛於三界無所著，　　如來由是出於世。　佛于諸法離諸怖，　　由不起彼自他想，　廣宣正教破群迷，　　故稱善導眾生者。　佛于諸法離分別，　　而能助顯第一義，　此唯如來方便門，　　非是凡夫之境界。　或有眾生作是說，　　如來已證大菩提；　或有眾生作是說，　　如來能轉妙法輪；　或有眾生作是說，　　如來已度河沙眾；　或有人作如是說，　　佛于輪迴久解脫，　饒益無量眾生已，　　入于寂靜大涅盤。　皆是凡夫所執見，　　為彼魔黨之所持，　于勝義法不了知，　　以不了故不知佛。　若有達斯正法者，　　是人決定得菩提，　廣能救度諸世間，　　具足最上功德聚。　如是吉祥寂靜法，　　體即真如無變異，　唯有牟尼能證知，　　我已善達實相義。　今此廣

【現代漢語翻譯】現代漢語譯本執著于愛慾和快樂，都是因為不明白真正的教義。因緣和自性都沒有所依之處，就像卵生生物從蛋中出生一樣。因緣所生的法則是剎那生滅的，暫時出現就立即消失，並非堅固不變。就像人在夢中享受五欲，醒來后追尋，哪裡還有快樂呢？無始以來，有情眾生妄加分別，常常被外在境界所束縛。如果能夠通達諸法性空，就像飛鳥掙脫籠網一樣。一切法寂靜，無法用言語表達，佛能夠在此證悟法性。一切法寂靜，本來就是空無，佛能夠這樣歸於圓寂（Nirvana）。一切法寂靜，遠離一切表象，佛能夠宣說最究竟的真理。佛在三界（欲界、色界、無色界）中沒有任何執著，如來（Tathagata）因此而出現於世。佛對於一切法都無所畏懼，因為不生起自我和他人的分別念頭。廣泛宣揚正法，破除眾生的迷惑，所以被稱為善於引導眾生的人。佛對於一切法都遠離分別，卻能夠幫助顯明最究竟的真理。這只是如來（Tathagata）的方便法門，不是凡夫所能理解的境界。或許有眾生這樣說，如來（Tathagata）已經證得大菩提（Mahabodhi）；或許有眾生這樣說，如來（Tathagata）能夠轉動微妙的法輪（Dharmacakra）；或許有眾生這樣說，如來（Tathagata）已經度化了恒河沙數般的眾生；或許有人這樣說，佛陀早已從輪迴中解脫，饒益了無量眾生之後，進入寂靜的大涅盤（Mahaparinirvana）。這些都是凡夫的執著見解，被魔黨的邪說所控制。對於勝義諦（Paramartha）的真理不瞭解，因為不瞭解所以不認識佛。如果有人通達了這種正法，這個人必定能夠證得菩提（Bodhi），能夠廣泛救度世間眾生，具足最上等的功德聚集。像這樣吉祥寂靜的法，其本體就是真如（Tathata），沒有變化。只有牟尼（Muni，指釋迦牟尼佛）能夠證悟，我已經善於通達實相的意義。現在我廣泛地

【English Translation】 English version Attachment to love and pleasure arises from not understanding the true teachings. Conditions and self-nature have no basis, like a creature born from an egg. The laws of conditioned arising are momentary, arising and immediately ceasing, not firm or lasting. Like a person enjoying the five desires in a dream, upon waking, where is the pleasure to be found? From beginningless time, sentient beings falsely discriminate, constantly bound by external realms. If one can realize the emptiness of all dharmas, it is like a bird escaping from a cage. All dharmas are tranquil, beyond words, and the Buddha can realize the Dharma-nature here. All dharmas are tranquil, originally empty, and the Buddha can thus return to Nirvana. All dharmas are tranquil, free from all appearances, and the Buddha can proclaim the ultimate truth. The Buddha has no attachment in the three realms (desire realm, form realm, formless realm), and thus the Tathagata appears in the world. The Buddha has no fear of any dharmas, because he does not give rise to the thought of self and other. He widely proclaims the true teachings, breaking through the delusions of beings, and is therefore called the one who skillfully guides beings. The Buddha is free from discrimination regarding all dharmas, yet can help reveal the ultimate truth. This is merely the expedient means of the Tathagata, not a realm that ordinary people can understand. Perhaps some beings say that the Tathagata has already attained Mahabodhi (great enlightenment); Perhaps some beings say that the Tathagata can turn the wonderful Dharmacakra (wheel of Dharma); Perhaps some beings say that the Tathagata has already liberated countless beings like the sands of the Ganges; Perhaps some say that the Buddha has long been liberated from samsara (cycle of rebirth), Having benefited countless beings, he enters the tranquil Mahaparinirvana (great final Nirvana). These are all the clinging views of ordinary people, held by the doctrines of the demonic party. They do not understand the truth of Paramartha (ultimate reality), and because they do not understand, they do not know the Buddha. If someone understands this true Dharma, that person will surely attain Bodhi (enlightenment), Will be able to widely save all beings in the world, and will possess the most supreme accumulation of merits. Such auspicious and tranquil Dharma, its essence is Tathata (suchness), without change. Only Muni (referring to Shakyamuni Buddha) can realize it, and I have already skillfully understood the meaning of reality. Now I widely

果諸天子，　　于甚深法心決了，　恭敬合掌無異緣，　　住立佛前廣宣說。」

爾時世尊知彼廣果諸天子等，畢竟悟入第一義諦，亦能增長時眾善根，即于口中放大光明。時尊者馬勝，矚斯相已，合掌向佛，以偈問曰：

「具足福智無上士，　　何因現此神變相？　我曾往昔從佛聞，　　若放凈光為大利。　如來現此奇相已，　　能令眾會心泰然，　諸天及人阿修羅，　　咸愿親聞佛所說。　牟尼今者有何故，　　口中忽放清涼光？　大眾合掌住佛前，　　瞻仰尊顏無暫舍。　佛為無上天人師，　　愿速演斯希有相，　一切世間諸有情，　　若聞佛說除猶豫。　今此廣果天人眾，　　各各自知成佛事，　彼無所證亦無修，　　何人所作何所得。　如來八種梵音聲，　　眾生聞已咸忻慶，　隨順正理如法行，　　悉能護持于佛教。　我等眾會生渴仰，　　冀于佛所得親聞，　若蒙佛說宿修因，　　增長人天諸善利。　彼諸天子久植本，　　決定成就一切智，　當度無量苦眾生，　　令悟真如法自性。」

爾時世尊為馬勝比丘說伽陀曰：

「善哉馬勝發斯問，　　我當爲汝分別說，　為利廣果諸天人，　　于大眾中現此瑞。　如來具足一切智，　　有三種因放光

【現代漢語翻譯】現代漢語譯本『如果諸位天子，對於甚深的佛法已經心生決斷，恭敬地合掌，沒有其他雜念，安住于佛前，廣泛地宣說佛法。』那時，世尊知道那些廣果天（Bṛhatphala，色界第四禪天）的天子們，最終領悟了第一義諦（paramārtha-satya，佛教的最高真理），也能增長在場大眾的善根，於是就從口中放出光明。當時，尊者馬勝（Aśvajit，佛陀的五比丘之一）看到這個景象后，合掌向佛，用偈頌問道：『具足福德和智慧的無上士（anuttara-puruṣa，佛陀的尊稱），是什麼原因顯現這種神通變化的景象？我曾經在過去從佛陀那裡聽說，如果放出清凈的光明，就會有大利益。如來（tathāgata，佛陀的稱號）顯現這種奇特的景象后，能夠讓在場的大眾內心安泰，諸天、人和阿修羅（asura，一種神道眾生），都希望親自聽聞佛陀所說。牟尼（muni，佛陀的稱號）現在有什麼緣故，口中忽然放出清涼的光明？大眾合掌安住在佛前，瞻仰佛陀的尊容，沒有片刻的離開。佛陀是無上的天人導師，希望您能儘快演說這種稀有的景象，一切世間的有情眾生，如果聽聞佛陀所說，就能消除疑惑。現在這些廣果天的天人眾，各自都知道自己將要成就佛的事業，他們既沒有證悟也沒有修行，那麼是誰在做，又得到了什麼？如來有八種梵音（brahma-svara，佛陀的聲音），眾生聽聞后都感到歡喜慶幸，隨順正理如法修行，都能護持佛教。我們這些大眾都生起渴求仰慕之心，希望能夠親自聽聞佛陀的教誨，如果蒙佛陀講述過去修行的因緣，就能增長人天善利。那些天子們久遠以來就種下了善根，決定能夠成就一切智（sarvajñāna，佛陀的智慧），將要度脫無量受苦的眾生，讓他們領悟真如（tathatā，事物的真實本性）的法性。』那時，世尊為馬勝比丘說了偈頌：『善哉，馬勝，你提出了這個問題，我將為你分別解說，爲了利益廣果天的諸位天人，才在大眾之中顯現這種祥瑞。如來具足一切智慧，有三種原因放出光明』

【English Translation】 English version 'If those devas (deities), with resolute minds regarding the profound Dharma, respectfully join their palms, without any other thoughts, and stand before the Buddha, extensively proclaiming the Dharma.' At that time, the World Honored One, knowing that those devas of Bṛhatphala (the fourth dhyana heaven in the realm of form) had ultimately realized the supreme truth (paramārtha-satya, the ultimate truth in Buddhism), and could also increase the roots of goodness of the assembly, then emitted light from his mouth. At that time, the Venerable Aśvajit (one of the Buddha's first five disciples), having seen this sign, joined his palms towards the Buddha and asked in verse: 'O Supreme One (anuttara-puruṣa, an epithet for the Buddha), endowed with merit and wisdom, what is the reason for manifesting this miraculous transformation? I have heard from the Buddha in the past that if pure light is emitted, it brings great benefit. After the Tathāgata (a title for the Buddha) manifests this extraordinary sign, it can bring peace to the minds of the assembly. The devas, humans, and asuras (a type of demigod), all wish to personally hear what the Buddha has to say. O Muni (a title for the Buddha), what is the reason that you suddenly emit cool light from your mouth? The assembly joins their palms and stands before the Buddha, gazing upon your venerable face without a moment's departure. The Buddha is the supreme teacher of devas and humans, may you quickly expound on this rare sign. If all sentient beings in the world hear what the Buddha says, they will dispel their doubts. Now, these devas of Bṛhatphala, each knows that they will accomplish the work of a Buddha. They have neither attained nor practiced, so who is doing it and what is being attained? The Tathāgata has eight kinds of Brahma voices (brahma-svara, the Buddha's voice), and beings who hear them are joyful and delighted. By following the right principles and practicing the Dharma, they can all uphold the Buddha's teachings. We, the assembly, are filled with longing and hope to personally hear the Buddha's teachings. If we are graced by the Buddha's explanation of the causes of past practices, it will increase the benefits for humans and devas. Those devas have planted roots of goodness for a long time, and they are destined to achieve all-knowing wisdom (sarvajñāna, the wisdom of a Buddha), and will liberate countless suffering beings, enabling them to realize the true nature of reality (tathatā, the true nature of things).' At that time, the World Honored One spoke the following verses to the Bhikkhu Aśvajit: 'Well said, Aśvajit, for asking this question. I will explain it to you separately. For the benefit of the devas of Bṛhatphala, I have manifested this auspicious sign in the assembly. The Tathāgata is endowed with all wisdom, and there are three reasons for emitting light.'

明，　隨順觀察彼機緣，　　現此吉祥神變事。　或有樂住涅盤者，　　小智求彼聲聞乘；　或有愛樂默然者，　　志求緣覺菩提果；　或樂為世大導師，　　求佛菩提利含識。　故我觀察彼善根，　　隨其樂欲而施設。　若求聲聞得度者，　　即為彼放下品光；　為求緣覺解脫人，　　放中品光而濟度。　馬勝當知最上光，　　與諸天子授佛記。　如其次第下中上，　　顯示三乘得果證。　若為聲聞放光明，　　其光出已從足沒；　若為辟支佛凈光，　　現已即向臍中隱；　若為求彼無上道，　　其光從佛頂門入。　隨其勝劣有所表，　　今與諸天記佛果。　馬勝比丘當了知，　　我今復說光明相，　若光漸次復增廣，　　從空宛轉而右旋，　等佛身量遍莊嚴，　　赫奕猶若融金聚，　如是變現凈光明，　　當知記別佛剎土。　若光出已猶如蓋，　　于上遍覆如來身，　有光如華住空中，　　煥然顯發端嚴相，　或光三匝入佛身，　　斯皆記別佛壽命。　當知如來所現相，　　善應群機信樂心。　今此廣果諸天子，　　滿足八十俱胝數，　已經那由他劫中，　　承事供養于諸佛。　常樂說是勝義法，　　化利含識不疲勞，　誓求無上大菩提，　　勇猛勤修無退

【現代漢語翻譯】現代漢語譯本明白，我隨順觀察眾生的根器和機緣，顯現這種吉祥的神變。有的眾生喜歡安住于涅槃（Nirvana，寂滅的境界），他們以小智慧追求聲聞乘（Śrāvakayāna，通過聽聞佛法而證悟的修行方式）；有的眾生喜愛寂靜，他們立志追求緣覺菩提（Pratyekabuddha-bodhi，不依賴他人教導，通過自身修行而證悟的果位）；有的眾生樂於成為世間偉大的導師，他們追求佛菩提（Buddha-bodhi，圓滿的覺悟）以利益一切眾生。因此，我觀察他們的善根，隨順他們的喜好而施設教法。如果有人尋求通過聲聞乘得到解脫，我就為他們放出下品的光明；如果有人尋求通過緣覺乘得到解脫，我就放出中品的光明來救度他們。馬勝（Aśvajit，佛陀的弟子）應當知道，最上等的光明是用來為諸天子授記成佛的。按照次第，下品、中品、上品的光明分別顯示聲聞乘、緣覺乘和佛乘的證果。如果為聲聞乘放出光明，光明出現後會從佛的足部消失；如果為辟支佛（Pratyekabuddha，緣覺）放出清凈的光明，光明出現後會隱入佛的臍中；如果為尋求無上菩提道的人放出光明，光明會從佛的頭頂進入。光明隨著眾生根器的殊勝或低劣而有所表示，現在我為諸天授記成佛的果位。馬勝比丘（Aśvajit，佛陀的弟子）應當明白，我現在再說說光明的相狀：如果光明逐漸增廣，從空中宛轉而向右旋轉，等同於佛的身量，遍佈莊嚴，光輝燦爛，如同熔化的金聚，像這樣變現清凈的光明，應當知道這是在授記佛的剎土（Buddha-kṣetra，佛所教化的世界）。如果光明出現後像傘蓋一樣，在上方遍覆如來的身體，有的光明像花朵一樣停留在空中，煥發顯現端莊的相貌，有的光明圍繞佛身三匝後進入佛身，這些都是在授記佛的壽命。應當知道如來所顯現的相，是爲了善巧地應合衆生的根機和信樂之心。現在這些廣果天（Bṛhatphala，色界第四禪天）的諸天子，總共有八十俱胝（koṭi，千萬）之多，他們已經在無數劫中，承事供養過諸佛。他們常常樂於宣說殊勝的真理，教化利益眾生而不感到疲勞，他們發誓要追求無上大菩提，勇猛精進地修行而不退轉。

【English Translation】 English version Understand, I observe the faculties and conditions of beings, and manifest these auspicious miraculous transformations accordingly. Some beings delight in dwelling in Nirvana (the state of extinction), and with their limited wisdom, they seek the Śrāvakayāna (the path of disciples who attain enlightenment through hearing the teachings); Some beings love silence, and they aspire to the Pratyekabuddha-bodhi (the enlightenment of a solitary buddha who attains enlightenment on their own); Some beings are happy to be great teachers of the world, and they seek Buddha-bodhi (perfect enlightenment) to benefit all sentient beings. Therefore, I observe their roots of goodness and provide teachings according to their inclinations. If someone seeks liberation through the Śrāvakayāna, I emit a lower-grade light for them; If someone seeks liberation through the Pratyekabuddha-yāna, I emit a middle-grade light to deliver them. Aśvajit (one of the Buddha's disciples) should know that the highest-grade light is used to bestow predictions of Buddhahood upon the gods. In order, the lower, middle, and upper-grade lights respectively indicate the attainment of the fruits of the Śrāvakayāna, Pratyekabuddha-yāna, and Buddha-yāna. If light is emitted for the Śrāvakas, the light disappears from the Buddha's feet after it appears; If pure light is emitted for the Pratyekabuddhas, the light disappears into the Buddha's navel after it appears; If light is emitted for those seeking the unsurpassed path, the light enters from the top of the Buddha's head. The light indicates the superiority or inferiority of beings' faculties, and now I am bestowing predictions of Buddhahood upon the gods. The monk Aśvajit should understand that I will now further explain the characteristics of the light: If the light gradually increases and expands, swirling from the sky to the right, Equaling the Buddha's body in size, it is adorned everywhere, shining brilliantly like a mass of molten gold, When such pure light is manifested, it should be known that this is a prediction of the Buddha's land (Buddha-kṣetra, the world where a Buddha teaches). If the light appears like a canopy, covering the Tathagata's body from above, Some light remains in the air like flowers, radiantly displaying a dignified appearance, Some light circles the Buddha's body three times and then enters the Buddha's body; all of these are predictions of the Buddha's lifespan. It should be known that the appearances manifested by the Tathagata are to skillfully accord with the faculties and faith of beings. Now, these gods of the Bṛhatphala heaven (the fourth dhyana heaven in the realm of form), number eighty koṭis (ten million) in total, They have served and made offerings to the Buddhas for countless kalpas (eons). They are always happy to proclaim the supreme truth, teaching and benefiting beings without fatigue, They have vowed to seek unsurpassed great Bodhi, diligently cultivating without regression.

屈。　過三十六俱胝劫，　　具修福慧植善根，　救度無邊諸有情，　　悉令離苦獲安隱。　然後皆當得作佛，　　同名號曰那羅延，　其劫稱為勝金幢，　　各于異剎成正覺。　一一如來出於世，　　國土清凈妙莊嚴，　佛身猶若凈日輪，　　具智光明功德聚。　彼諸如來壽長遠，　　住世過於那由劫，　各各化度諸聲聞，　　其數廣多無有量。　假使算師及弟子，　　比喻校計不能知，　化菩薩眾亦無邊，　　與聲聞數等無異。　如是此諸菩薩眾，　　一同先佛所修行，　由是堅固菩提心，　　皆能成就一切智。　彼諸如來化緣畢，　　正法久住於世間，　十二那由他劫中，　　為諸佛子常守護。　當其正法廣流佈，　　有發菩提大心者，　數量猶如殑伽沙，　　各各勤修菩薩行。　如是彼佛滅度已，　　所有證悟聲聞人，　悉皆求趣于涅盤，　　猶如薪盡火隨滅。　大眾今聞佛所說，　　咸發凈心生信解，　歡喜住立於佛前，　　一心頂禮如來足。　以無與等妙供養，　　奉上調御天人師，　咸發堅勇精進心，　　如救頭然求出離。　勤修勝慧波羅蜜，　　常樂親近說法師，　此是最上真實門，　　汝等比丘善修學。」

父子合集經卷第十二大正藏

【現代漢語翻譯】現代漢語譯本經過三十六俱胝（俱胝：印度數量單位，意為千萬）劫的時間，他們圓滿地修習福德和智慧，種下善根。救度無量無邊的眾生，使他們都脫離痛苦，獲得安穩。然後他們都將成佛，佛的共同名號叫做那羅延（那羅延：印度教神祇，毗濕奴的別名），他們所處的劫稱為勝金幢，各自在不同的佛土成就正覺。每一位如來出世時，他們的國土都清凈美妙，莊嚴無比。佛的身軀如同清凈的太陽，具足智慧光明和功德。那些如來的壽命非常長遠，住世的時間超過那由他（那由他：印度數量單位，意為億）劫。他們各自教化度脫的聲聞弟子，數量廣大無邊。即使是算術家和他們的弟子，用比喻和計算也無法知道其數量。他們教化的菩薩眾也無邊無際，與聲聞弟子的數量相等。這些菩薩眾，都和之前的佛所修行的一樣，因此他們堅固菩提心，都能成就一切智慧。那些如來教化眾生的因緣結束后，正法將長久住世，在十二那由他劫中，為佛的弟子們守護。當正法廣泛流傳時，有發大菩提心的人，數量猶如恒河沙一樣多，他們各自勤奮地修習菩薩行。當那些佛滅度后，所有證悟的聲聞弟子，都將尋求進入涅槃，就像柴火燒盡，火焰隨之熄滅一樣。大眾今天聽聞佛所說，都發清凈心，生起信心和理解。他們歡喜地站在佛前，一心頂禮如來的雙足。用無與倫比的殊勝供養，奉獻給調御天人的導師。他們都發起了堅強勇猛的精進心，像救頭燃一樣地尋求出離。勤奮修習殊勝的智慧波羅蜜，常常樂於親近說法之師。這是最上最真實的法門，你們這些比丘要好好修學。

【English Translation】 English version Having passed thirty-six kotis (koti: an Indian unit of measurement, meaning ten million) of kalpas, they fully cultivate blessings and wisdom, planting roots of goodness. They save countless sentient beings, enabling them to escape suffering and attain peace. Then they will all become Buddhas, with the common name Narayana (Narayana: a Hindu deity, another name for Vishnu), Their kalpa will be called Victorious Golden Banner, and each will attain enlightenment in different Buddha lands. When each Tathagata appears in the world, their lands are pure, wonderful, and adorned. The Buddha's body is like a pure sun, possessing wisdom, light, and a collection of merits. The lifespans of those Tathagatas are very long, residing in the world for more than nayutas (nayuta: an Indian unit of measurement, meaning one hundred million) of kalpas. Each of them teaches and liberates countless Shravaka disciples. Even mathematicians and their disciples cannot know their number through metaphors and calculations. The number of Bodhisattvas they teach is also boundless, equal to the number of Shravaka disciples. These Bodhisattvas all practice as the previous Buddhas did, Therefore, they strengthen their Bodhi mind and can all achieve all wisdom. After the conditions for those Tathagatas to teach sentient beings are fulfilled, the Dharma will remain in the world for a long time, For twelve nayutas of kalpas, it will be protected by the Buddha's disciples. When the Dharma is widely spread, there will be those who develop the great Bodhi mind, Their number will be like the sands of the Ganges River, and each will diligently practice the Bodhisattva path. After those Buddhas pass into Nirvana, all the Shravaka disciples who have attained enlightenment, Will seek to enter Nirvana, just as when firewood is burned out, the flame goes out. Today, the assembly, having heard what the Buddha has said, all develop pure minds, giving rise to faith and understanding. They stand joyfully before the Buddha, bowing with one mind to the Tathagata's feet. With unparalleled and supreme offerings, they dedicate themselves to the teacher who tames gods and humans. They all develop strong and courageous minds of diligence, seeking liberation as if their heads were on fire. They diligently cultivate the supreme wisdom paramita, and are always happy to be close to the teachers of the Dharma. This is the supreme and true Dharma gate, you Bhikkhus should study and practice well.

第 11 冊 No. 0320 父子合集經

父子合集經卷第十三

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯

凈居天子說偈贊佛品第二十四

爾時會中有無數凈居天子及無量眾生，于佛法中，心得覺悟，離諸疑惑，深生愛樂，歡喜踴躍，得未曾有，一心合掌，住立佛前，各以伽陀，稱讚于佛。

爾時善施天子而說偈言：

「佛昔捨身命，　　國土及妻子，　圓滿彼施行，　　故我稽首禮。」

爾時凈戒天子而說偈言：

「堅固持凈戒，　　離一切垢染，　能渡于彼岸，　　頂禮具戒者。」

爾時安忍天子而說偈言：

「佛廣修忍行，　　為他斷肢節，　不生怨恨心，　　得成無上慧。」

爾時精進天子而說偈言：

「大雄猛世尊，　　捨生死重擔，　勤修無退屈，　　速至於菩提。」

爾時靜慮天子而說偈言：

「如來大威德，　　常棲止禪定，　不著彼世間，　　三際悉平等。」

爾時勝慧天子而說偈言：

「如來勝慧力，　　知眾生諸行，　如業而受報，　　隨界趣流轉。」

爾時明福業天子而說偈言：

「若修彼福業，　　勝報常現前，　余不能了知，　　此唯佛境界。

【現代漢語翻譯】現代漢語譯本《父子合集經》卷十三由西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉詔翻譯第二十四品：凈居天子說偈贊佛當時，法會中有無數凈居天子（指色界第四禪天的天人）和無量眾生，在佛法中，內心得到覺悟，脫離各種疑惑，深深地產生愛慕和喜悅，歡欣鼓舞，感到前所未有，他們一心合掌，站立在佛前，各自用偈頌來稱讚佛陀。這時，善施天子（指樂於佈施的天人）說偈頌道：『佛陀過去捨棄自己的身命，國土和妻子，圓滿地完成了佈施的修行，所以我稽首頂禮。』這時，凈戒天子（指持守清凈戒律的天人）說偈頌道：『佛陀堅定地持守清凈的戒律，遠離一切污垢和染著，能夠渡過生死苦海到達彼岸，我頂禮這位具足戒律的聖者。』這時，安忍天子（指修習忍辱的天人）說偈頌道：『佛陀廣泛地修習忍辱，爲了他人甚至斷送自己的肢體，心中也不產生怨恨，最終成就了無上的智慧。』這時，精進天子（指勤奮修行的天人）說偈頌道：『大雄猛的世尊，捨棄了生死的重擔，勤奮修行從不退縮，迅速地到達了菩提（覺悟）。』這時，靜慮天子（指修習禪定的天人）說偈頌道：『如來具有偉大的威德，常常安住在禪定之中，不執著於世間的一切，對過去、現在、未來三世都平等看待。』這時，勝慧天子（指具有殊勝智慧的天人）說偈頌道：『如來具有殊勝的智慧力量，瞭解眾生的一切行為，根據各自的業力而承受果報，隨著不同的界域和趣向而流轉。』這時，明福業天子（指明白福德業報的天人）說偈頌道：『如果修習福德善業，殊勝的果報就會常常顯現，其他人不能夠了解，這唯有佛陀才能明瞭的境界。』

【English Translation】 English version The Sutra of the Collection of Father and Son, Volume Thirteen Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Qing, Xuan Fan Da Shi, and the Purple-robed Shramana Chen Ri Cheng, etc., by Imperial Decree from the Western Heaven. Chapter Twenty-Four: The Pure Abode Devas Praise the Buddha with Verses At that time, in the assembly, there were countless Pure Abode Devas (referring to the devas of the fourth dhyana of the Form Realm) and immeasurable sentient beings. Within the Buddha's Dharma, their minds awakened, they were free from all doubts, and they deeply generated love and joy. They were delighted and felt unprecedented joy. With one mind, they joined their palms and stood before the Buddha, each praising the Buddha with verses. Then, the Deva Good Giving (referring to a deva who enjoys giving) spoke in verse: 'The Buddha in the past gave up his life, land, and wife, perfectly completing the practice of giving, therefore I bow my head in reverence.' Then, the Deva Pure Precepts (referring to a deva who upholds pure precepts) spoke in verse: 'The Buddha firmly upholds pure precepts, free from all defilements and attachments, able to cross the sea of birth and death to reach the other shore, I bow to this sage who is complete in precepts.' Then, the Deva Patience (referring to a deva who practices patience) spoke in verse: 'The Buddha extensively practiced patience, even sacrificing his limbs for others, without generating resentment in his heart, and ultimately attained supreme wisdom.' Then, the Deva Diligence (referring to a deva who practices diligently) spoke in verse: 'The great and courageous World Honored One, gave up the heavy burden of birth and death, diligently practiced without retreating, and quickly reached Bodhi (enlightenment).' Then, the Deva Meditation (referring to a deva who practices meditation) spoke in verse: 'The Tathagata has great majestic virtue, always dwells in meditation, is not attached to anything in the world, and views the past, present, and future equally.' Then, the Deva Superior Wisdom (referring to a deva with superior wisdom) spoke in verse: 'The Tathagata has the power of superior wisdom, understands all the actions of sentient beings, receives retribution according to their respective karma, and transmigrates according to different realms and destinies.' Then, the Deva Clear Meritorious Deeds (referring to a deva who understands meritorious deeds) spoke in verse: 'If one practices meritorious deeds, the superior results will always manifest, others cannot understand this, this is a realm that only the Buddha can comprehend.'

」

爾時了罪性天子而說偈言：

「眾生由惑業，　　常貪求彼物，　於心若了悟，　　一切悉通達。」

爾時善巧智天子而說偈言：

「若人于佛智，　　善思惟分別，　常念如己物，　　菩提不難得。」

爾時善巧行天子而說偈言：

「若起諸惑業，　　內心非所思，　了罪性本空，　　此為證法者。」

爾時遍趣行天子而說偈言：

「若人造諸行，　　隨善惡流轉，　受好醜之報，　　佛眼悉知見。」

爾時離攀緣天子而說偈言：

「若於所受報，　　能了知攀緣，　雖生諸趣中，　　常與智隨轉。」

爾時隨順善巧天子而說偈言：

「若造作諸惡，　　或修習眾善，　皆由先業故，　　隨所生受果。」

爾時業善巧天子而說偈言：

「了三世業行，　　斷故不造新，　愚夫無正慧，　　隨惡而流轉。」

爾時果善巧天子而說偈言：

「或因少果多，　　或因多果少，　於此不了知，　　為愚癡外道。」

爾時了知業行天子而說偈言：

「善因生勝處，　　惡業墮險難，　隨眾生所行，　　如來悉明瞭。」

爾時見法樂天子而說偈言：

「若人受福報，　　而不了善法，　彼為自欺誑，　　不久當墮

【現代漢語翻譯】現代漢語譯本當時，了罪性天子（Liao Zui Xing Tian Zi，意為明瞭罪性本質的天神）說偈頌道：『眾生因為迷惑和業力，常常貪求外物，如果內心能夠覺悟，就能通達一切。』當時，善巧智天子（Shan Qiao Zhi Tian Zi，意為善於運用智慧的天神）說偈頌道：『如果有人對於佛的智慧，能夠善於思考和分辨，常常唸佛如同念自己的東西一樣，那麼獲得菩提（Bodhi，意為覺悟）並不困難。』當時，善巧行天子（Shan Qiao Xing Tian Zi，意為善於實踐的天神）說偈頌道：『如果生起各種迷惑和業力，內心不被這些所思所想所牽引，明瞭罪性的本質是空無的，這就是證悟佛法的人。』當時，遍趣行天子（Bian Qu Xing Tian Zi，意為普遍實踐的天神）說偈頌道：『如果有人造作各種行為，隨著善惡而流轉，承受好與壞的果報，佛的眼睛都能夠完全知曉和看見。』當時，離攀緣天子（Li Pan Yuan Tian Zi，意為遠離執著的天神）說偈頌道：『如果對於所受的果報，能夠明瞭其中的攀緣，即使在各種輪迴中，也常常與智慧相伴隨。』當時，隨順善巧天子（Sui Shun Shan Qiao Tian Zi，意為隨順善巧的天神）說偈頌道：『如果造作各種惡行，或者修習各種善行，都是由於先前的業力所致，隨著所生的處境而承受果報。』當時，業善巧天子（Ye Shan Qiao Tian Zi，意為善於瞭解業力的天神）說偈頌道：『明瞭過去、現在、未來三世的業力行為，斷除舊的業力，不再造作新的業力，愚癡的人沒有正確的智慧，隨著惡業而流轉。』當時，果善巧天子（Guo Shan Qiao Tian Zi，意為善於瞭解果報的天神）說偈頌道：『有時因為小的因產生大的果，有時因為大的因產生小的果，對於這些不瞭解，就是愚癡的外道。』當時，了知業行天子（Liao Zhi Ye Xing Tian Zi，意為明瞭業力行為的天神）說偈頌道：『善的因產生美好的處境，惡的業導致墮入險難，隨著眾生所行的行為，如來（Tathagata，意為佛的稱號）都完全明瞭。』當時，見法樂天子（Jian Fa Le Tian Zi，意為樂於見到佛法的天神）說偈頌道：『如果有人享受福報，卻不瞭解善法，他們是自欺欺人，不久將會墮落。』

【English Translation】 English version At that time, the Deva Liao Zui Xing Tian Zi (the Deva who understands the nature of sin) spoke in verse: 'Beings, due to delusion and karma, constantly crave external things; if the mind can awaken, everything will be understood.' At that time, the Deva Shan Qiao Zhi Tian Zi (the Deva who is skilled in wisdom) spoke in verse: 'If a person, regarding the Buddha's wisdom, can contemplate and discern well, and constantly think of it as their own, then attaining Bodhi (enlightenment) is not difficult.' At that time, the Deva Shan Qiao Xing Tian Zi (the Deva who is skilled in practice) spoke in verse: 'If various delusions and karmas arise, and the mind is not led by these thoughts, understanding that the nature of sin is empty, this is one who has realized the Dharma.' At that time, the Deva Bian Qu Xing Tian Zi (the Deva who practices universally) spoke in verse: 'If a person creates various actions, flowing with good and evil, receiving good and bad retributions, the Buddha's eyes see and know all.' At that time, the Deva Li Pan Yuan Tian Zi (the Deva who is free from attachment) spoke in verse: 'If one can understand the clinging in the retributions they receive, even if born in various realms, they will always be accompanied by wisdom.' At that time, the Deva Sui Shun Shan Qiao Tian Zi (the Deva who is skilled in following) spoke in verse: 'If one creates various evil deeds, or cultivates various good deeds, it is all due to past karma, and one receives the consequences according to where they are born.' At that time, the Deva Ye Shan Qiao Tian Zi (the Deva who is skilled in karma) spoke in verse: 'Understanding the karmic actions of the three times, cutting off the old and not creating new ones, foolish people without right wisdom flow with evil.' At that time, the Deva Guo Shan Qiao Tian Zi (the Deva who is skilled in consequences) spoke in verse: 'Sometimes a small cause produces a large effect, sometimes a large cause produces a small effect; not understanding this is being a foolish outsider.' At that time, the Deva Liao Zhi Ye Xing Tian Zi (the Deva who understands karmic actions) spoke in verse: 'Good causes lead to superior realms, evil karma leads to dangerous difficulties; the Tathagata (a title for the Buddha) fully understands the actions of all beings.' At that time, the Deva Jian Fa Le Tian Zi (the Deva who delights in seeing the Dharma) spoke in verse: 'If a person enjoys blessings but does not understand the good Dharma, they are deceiving themselves and will soon fall.'

落。」

爾時善受生天子而說偈言：

「若造諸勝業，　　順生受其報，　唯佛正了知，　　世間不能解。」

爾時善受名天子而說偈言：

「若業經多生，　　或俱胝劫數，　展轉於今身，　　受報佛能了。」

爾時受報成熟天子而說偈言：

「若此業和合，　　彼有情受生，　皆從昔因緣，　　如來悉明瞭。」

爾時根未成熟天子而說偈言：

「彼根未成熟，　　樂作不善行，　遠離二足尊，　　不希望解脫。」

爾時善成熟天子而說偈言：

「若業已成熟，　　及未成熟者，　業性本來空，　　隨心之所造。」

爾時決定受天子而說偈言：

「眾生所作業，　　若重若輕微，　如來悉證知，　　受報無差忒。」

爾時了罪相天子而說偈言：

「若造眾惡行，　　當墮于惡趣，　或外遇良緣，　　轉重令輕受。」

爾時明業報天子而說偈言：

「積集諸罪惡，　　為彼所纏縛，　不畏未來苦，　　此邪見外道。」

爾時善思惟天子而說偈言：

「能思擇善行，　　少善招勝報，　如以涓渧水，　　置海永無減。」

爾時入解諸法天子而說偈言：

「若人能永盡，　　有漏分別業，　當證無學果，　　是

【現代漢語翻譯】現代漢語譯本這時，善受生天子說偈頌道：『如果造作各種殊勝的善業，順應因果規律而承受果報，只有佛陀才能真正了知，世間凡夫是無法理解的。』這時，善受名天子說偈頌道：『如果業力經過多生多世，或者經歷無數劫的時間，輾轉到今生才成熟，承受果報，只有佛陀才能明瞭。』這時，受報成熟天子說偈頌道：『如果此業力因緣和合，那個有情眾生就會受生，這一切都源於過去的因緣，如來完全明瞭。』這時，根基尚未成熟的天子說偈頌道：『那些根基尚未成熟的人，喜歡造作不善的行為，遠離佛陀（二足尊），不希望得到解脫。』這時，善成熟天子說偈頌道：『如果業力已經成熟，或者尚未成熟，業的本性本來是空性的，都是隨著自己的心念所造作。』這時，決定受天子說偈頌道：『眾生所造作的業，無論是重大的還是輕微的，如來都能完全證知，承受果報不會有絲毫差錯。』這時，了罪相天子說偈頌道：『如果造作各種惡行，應當會墮入惡道，或者在外遇到好的因緣，可以使原本沉重的果報減輕。』這時，明業報天子說偈頌道：『積聚各種罪惡，被罪惡所纏縛，不畏懼未來的苦難，這是邪見外道的行為。』這時，善思惟天子說偈頌道：『如果能夠思慮選擇善行，即使是少許的善行也能招感殊勝的果報，就像一滴水放入大海，永遠不會減少。』這時，入解諸法天子說偈頌道：『如果有人能夠永遠斷盡有漏的分別業，就能證得無學的果位，這是』

【English Translation】 English version Then, the Deva (celestial being) named 'Good Acceptance of Birth' spoke in verse: 'If one creates various superior deeds, and accordingly receives their retribution, only the Buddha truly understands this, the world cannot comprehend it.' Then, the Deva named 'Good Acceptance' spoke in verse: 'If karma passes through many lives, or countless kalpas (eons), and then in this life, one receives the retribution, only the Buddha can understand it.' Then, the Deva named 'Retribution Maturity' spoke in verse: 'If this karma comes together, and that sentient being takes birth, all of this comes from past causes and conditions, the Tathagata (Buddha) fully understands it.' Then, the Deva named 'Immature Roots' spoke in verse: 'Those whose roots are not yet mature, enjoy doing unwholesome actions, they stay away from the Two-Footed Honored One (Buddha), and do not hope for liberation.' Then, the Deva named 'Good Maturity' spoke in verse: 'If karma has matured, or has not yet matured, the nature of karma is originally empty, it is created according to one's own mind.' Then, the Deva named 'Determined Acceptance' spoke in verse: 'The karma that sentient beings create, whether heavy or light, the Tathagata fully knows it, and the retribution will be received without any error.' Then, the Deva named 'Understanding of Sin' spoke in verse: 'If one creates various evil actions, one should fall into evil realms, or one may encounter good conditions externally, which can turn heavy retribution into light retribution.' Then, the Deva named 'Clear Karma Retribution' spoke in verse: 'Accumulating various sins and evils, being bound by them, not fearing future suffering, this is the view of heretical outsiders.' Then, the Deva named 'Good Contemplation' spoke in verse: 'If one can contemplate and choose good actions, even a little good can bring superior retribution, like a drop of water placed in the ocean, it will never diminish.' Then, the Deva named 'Entering Understanding of All Dharmas' spoke in verse: 'If a person can forever exhaust the defiled, discriminating karma, they will attain the fruit of no-more-learning, this is'

如來所說。」

爾時證佛智天子而說偈言：

「佛眼悉明瞭，　　三世諸業果，　種習無遺余，　　敬禮遍知者。」

爾時業無餘天子而說偈言：

「世間諸有情，　　或此生彼滅，　如來已永盡，　　得稱無畏者。」

爾時離攀緣行天子而說偈言：

「眾生所行行，　　唯趣于生滅，　果報如夢幻，　　此如來所說。」

爾時伏諸惑天子而說偈言：

「愚癡著欲者，　　如渴飲堿水，　是故調御師，　　觀之如夢事。」

爾時離分別天子而說偈言：

「由貪癡過患，　　起分別執著，　智者善了知，　　夢中何有樂。」

爾時息虛妄天子而說偈言：

「夢中說夢事，　　從顛倒所起，　如來所教敕，　　當求寂靜法。」

爾時觀察漏盡天子而說偈言：

「如人于夢中，　　見天雨洪注，　了夢體本無，　　應知漏非有。」

爾時了夢境天子而說偈言：

「夢境本為假，　　何曾見其漏，　展轉妄想生，　　而作于漏解。」

爾時達真常天子而說偈言：

「如世間童女，　　夢已生於子，　生已而夭殤，　　何有別離苦。」

爾時尋夢境天子而說偈言：

「如人于夢中，　　為他斷己首，　彼識本無得，　

【現代漢語翻譯】現代漢語譯本如來所說。」

那時，證佛智天子以偈頌說道：

『佛陀的眼睛完全明瞭，三世的一切業報，一切習性沒有遺漏，我敬禮遍知一切的佛陀。』

那時，業無餘天子以偈頌說道：

『世間的一切有情眾生，或者在此生彼處滅，如來已經永遠斷盡了這些，所以被稱為無畏者。』

那時，離攀緣行天子以偈頌說道：

『眾生所做的一切行為，都只是趨向于生滅，果報就像夢幻一樣，這是如來所說的。』

那時，伏諸惑天子以偈頌說道：

『愚癡貪著慾望的人，就像口渴喝鹹水一樣，所以調御師（佛陀）觀察這些，如同夢中的事情。』

那時，離分別天子以偈頌說道：

『由於貪婪和愚癡的過患，產生了分別和執著，智者善於了知，夢中哪裡會有快樂呢？』

那時，息虛妄天子以偈頌說道：

『在夢中說夢中的事情，都是從顛倒的認知產生的，如來所教導的，應當尋求寂靜的法。』

那時，觀察漏盡天子以偈頌說道：

『就像人在夢中，看見天降大雨，了知夢的本體本不存在，應當知道煩惱（漏）也不是真實存在的。』

那時，了夢境天子以偈頌說道：

『夢境本來就是虛假的，哪裡能見到真實的煩惱（漏）呢？只是輾轉的妄想產生，才產生了對煩惱（漏）的理解。』

那時，達真常天子以偈頌說道：

『就像世間的少女，夢中生了孩子，生下後又夭折，哪裡會有什麼離別的痛苦呢？』

那時，尋夢境天子以偈頌說道：

『就像人在夢中，被他人砍斷了自己的頭，那個意識本來就沒有得到，

【English Translation】 English version Thus spoke the Tathagata.

At that time, the Deva (celestial being) named 'Attaining Buddha Wisdom' spoke in verse:

'The Buddha's eye is completely clear, Knowing the karmic results of the three times, No habit is left behind, I pay homage to the all-knowing one.'

At that time, the Deva named 'No Remaining Karma' spoke in verse:

'All sentient beings in the world, Either are born here and perish there, The Tathagata has forever exhausted these, Therefore, he is called the fearless one.'

At that time, the Deva named 'Free from Clinging Actions' spoke in verse:

'All actions performed by sentient beings, Only lead to birth and death, The karmic results are like illusions, This is what the Tathagata has said.'

At that time, the Deva named 'Subduing All Delusions' spoke in verse:

'Those who are foolish and attached to desires, Are like the thirsty drinking salty water, Therefore, the tamer (Buddha) observes these, As if they were matters in a dream.'

At that time, the Deva named 'Free from Discrimination' spoke in verse:

'Due to the faults of greed and ignorance, Discrimination and attachment arise, The wise ones understand well, Where is there happiness in a dream?'

At that time, the Deva named 'Ceasing Falsehood' spoke in verse:

'Speaking of dream matters in a dream, All arise from inverted perceptions, What the Tathagata has taught, One should seek the Dharma of tranquility.'

At that time, the Deva named 'Observing the Exhaustion of Outflows' spoke in verse:

'Like a person in a dream, Seeing heavy rain from the sky, Knowing that the essence of a dream is non-existent, One should know that outflows (kleshas) are also non-existent.'

At that time, the Deva named 'Understanding the Dream Realm' spoke in verse:

'The dream realm is inherently false, Where can one see real outflows? It is only from the arising of deluded thoughts, That the understanding of outflows arises.'

At that time, the Deva named 'Reaching True Permanence' spoke in verse:

'Like a maiden in the world, Who gives birth to a child in a dream, And after birth, the child dies young, Where is there the suffering of separation?'

At that time, the Deva named 'Seeking the Dream Realm' spoke in verse:

'Like a person in a dream, Whose head is cut off by another, That consciousness has never been obtained,

誰為能斷者。」

爾時正觀察天子而說偈言：

「彼智了諸法，　　如夢境和合，　無喜無別離，　　此為真勝義。」

爾時智心天子而說偈言：

「從佛聞正法，　　心了若虛空，　夢中尋夢因，　　法性本如是。」

爾時意喜天子而說偈言：

「汝等諸天人，　　常樂在禪定，　了知彼世間，　　猶如鏡中像。」

爾時善慧天子而說偈言：

「如來所說法，　　如箜篌發聲，　饒益諸天人，　　故我稱讚禮。」

爾時了幻化天子而說偈言：

「幻人作幻事，　　愚夫不能了；　智者所了知，　　一切皆如幻。」

爾時定中變化天子而說偈言：

「如來出於世，　　如夢中見幻，　善達佛理者，　　於此無疑惑。」

爾時如幻化天子而說偈言：

「幻師知幻法，　　于幻能變現，　由了彼幻故，　　則見諸法性。」

爾時分別觀智天子而說偈言：

「汝觀世間佛，　　起思惟分別，　夢中見佛身，　　於法何所說。」

爾時離思惟天子而說偈言：

「無物不生貪，　　由貪而積聚，　無思亦無貪，　　見佛亦如此。」

爾時正智天子而說偈言：

「深谷本無聲，　　亦無彼聽者，　如是達佛理，　　于

【現代漢語翻譯】現代漢語譯本『誰能斷除（疑惑）呢？』

這時，正觀察天子（觀察一切事物的天神）說了偈語：

『那智慧通達諸法，如同夢境的聚合，沒有喜悅也沒有分離，這才是真正的勝義諦（最高真理）。』

這時，智心天子（智慧之心的天神）說了偈語：

『從佛陀那裡聽聞正法，心境瞭然如同虛空，在夢中尋找夢的起因，法的本性本來就是如此。』

這時，意喜天子（心意喜悅的天神）說了偈語：

『你們這些天人和人，常常樂於禪定之中，了知那個世間，就像鏡子中的影像。』

這時，善慧天子（具有善巧智慧的天神）說了偈語：

『如來所說的法，如同箜篌（一種樂器）發出的聲音，饒益諸天人和人，所以我稱讚禮敬。』

這時，了幻化天子（明白幻化的天神）說了偈語：

『幻術師製造幻象，愚笨的人不能明白；有智慧的人所明白的，一切都如幻象一般。』

這時，定中變化天子（在禪定中變化的天神）說了偈語：

『如來出現在世間，如同在夢中見到幻象，善於通達佛理的人，對此不會有疑惑。』

這時，如幻化天子（如同幻化的天神）說了偈語：

『幻術師知道幻術，能夠變現幻象，因為明白了幻象的本質，就能見到諸法的本性。』

這時，分別觀智天子（以分別觀察智慧的天神）說了偈語：

『你觀察世間的佛，生起思惟分別，在夢中見到佛身，對於法又能說什麼呢？』

這時，離思惟天子（遠離思惟的天神）說了偈語：

『沒有東西不產生貪慾，因為貪慾而積聚，沒有思惟也沒有貪慾，見到佛也是如此。』

這時，正智天子（具有正見智慧的天神）說了偈語：

『深谷本來沒有聲音，也沒有聽聲音的人，像這樣通達佛理，對於法就不會有疑惑。』

【English Translation】 English version 'Who is capable of severing (doubt)?'

At that time, the Deva 'Right Observation' (a celestial being who observes all things) spoke in verse:

'That wisdom understands all dharmas, like the union of a dream, without joy or separation, this is the true ultimate meaning (highest truth).'

At that time, the Deva 'Mind of Wisdom' (a celestial being with a wise mind) spoke in verse:

'Having heard the true Dharma from the Buddha, the mind is clear like the void, seeking the cause of a dream within a dream, the nature of Dharma is originally like this.'

At that time, the Deva 'Joy of Mind' (a celestial being with a joyful mind) spoke in verse:

'You devas and humans, always delight in meditation, understanding that world, is like an image in a mirror.'

At that time, the Deva 'Good Wisdom' (a celestial being with skillful wisdom) spoke in verse:

'The Dharma spoken by the Tathagata, is like the sound of a harp (a musical instrument), benefiting devas and humans, therefore I praise and pay homage.'

At that time, the Deva 'Understanding Illusion' (a celestial being who understands illusion) spoke in verse:

'An illusionist creates illusions, the foolish cannot understand; what the wise understand, is that everything is like an illusion.'

At that time, the Deva 'Transformation in Samadhi' (a celestial being who transforms in meditation) spoke in verse:

'The Tathagata appears in the world, like seeing an illusion in a dream, those who are skilled in understanding the Buddha's teachings, will have no doubt about this.'

At that time, the Deva 'Like Illusion' (a celestial being like an illusion) spoke in verse:

'An illusionist knows the art of illusion, and can manifest illusions, by understanding the nature of illusion, one can see the nature of all dharmas.'

At that time, the Deva 'Discriminative Observation Wisdom' (a celestial being with discriminative observation wisdom) spoke in verse:

'You observe the Buddha in the world, giving rise to thoughts and discriminations, seeing the Buddha's body in a dream, what can be said about the Dharma?'

At that time, the Deva 'Free from Thought' (a celestial being free from thought) spoke in verse:

'There is nothing that does not give rise to greed, and through greed, things accumulate, without thought and without greed, seeing the Buddha is also like this.'

At that time, the Deva 'Right Wisdom' (a celestial being with right wisdom) spoke in verse:

'A deep valley originally has no sound, nor is there a listener, understanding the Buddha's teachings like this, one will have no doubt about the Dharma.'

世無所著。」

爾時善說天子而說偈言：

「如人聞谷響，　　彼聲不可得，　愚夫不了知，　　妄執以為實。」

爾時各各入解天子而說偈言：

「諸愚夫執著，　　不達勝義法，　若了法性者，　　自他無疑惑。」

爾時求利益天子而說偈言：

「最上勝義法，　　諸佛等無異，　無說亦無聽，　　及彼領悟者。」

爾時入解法天子而說偈言：

「斷諸煩惱垢，　　分別所分別，　離染得清凈，　　牟尼之所說。」

爾時善思惟天子而說偈言：

「于諸法名數，　　斷有漏煩惱，　心凈無瑕穢，　　是名真佛子。」

爾時無依止天子而說偈言：

「心等於虛空，　　三界無所著，　善施不希報，　　寂靜無畏者。」

爾時無染污天子而說偈言：

「于欲離諸貪，　　色無色亦爾，　牟尼心平等，　　如空無障礙。」

爾時無希望天子而說偈言：

「于欲不希望，　　色無色亦爾，　離和合相應，　　歸依無上王。」

爾時拔愛慾天子而說偈言：

「由斷彼愛垢，　　拔三有毒箭，　敬禮調御師，　　永超于彼岸。」

爾時降伏愛天子而說偈言：

「發最上精進，　　伏除世貪愛，　常起大悲心，　　是

【現代漢語翻譯】現代漢語譯本『世間沒有什麼是可以執著的。』

這時，善說天子以偈頌說道：『如同人聽到山谷的迴響，那聲音是不可捉摸的，愚笨的人不明白這個道理，妄自執著地認為它是真實的。』

這時，各各入解天子以偈頌說道：『那些愚笨的人執著於事物，不明白最殊勝的真理，如果明白了法的本性，對於自己和他人就不會有疑惑。』

這時，求利益天子以偈頌說道：『最上乘的真理，諸佛（Buddha）所證悟的都是一樣的，沒有說法的，也沒有聽法的，以及領悟真理的人。』

這時，入解法天子以偈頌說道：『斷除一切煩惱的污垢，分別能分別的和所分別的，遠離污染而得到清凈，這是牟尼（Muni，釋迦牟尼佛的尊號）所說的。』

這時，善思惟天子以偈頌說道：『對於一切法的名稱和數量，斷除有漏的煩惱，心清凈沒有瑕疵污穢，這才是真正的佛子。』

這時，無依止天子以偈頌說道：『心如同虛空一樣，對於三界（欲界、色界、無色界）沒有任何執著，樂於佈施而不求回報，寂靜而無所畏懼。』

這時，無染污天子以偈頌說道：『對於慾望，遠離一切貪戀，對於色界和無色界也是如此，牟尼（Muni）的心平等無礙，如同虛空一樣。』

這時，無希望天子以偈頌說道：『對於慾望不抱有希望，對於色界和無色界也是如此，遠離一切和合相應的執著，歸依無上的法王。』

這時，拔愛慾天子以偈頌說道：『因為斷除了愛慾的污垢，拔除了三有（欲有、色有、無色有）的毒箭，恭敬頂禮調御師（佛陀的尊稱），永遠超越彼岸。』

這時，降伏愛天子以偈頌說道：『發起最上乘的精進，降伏並去除世間的貪愛，常常生起大悲心，這就是……』

【English Translation】 English version 'There is nothing in the world to be attached to.'

Then, the Deva (celestial being) 'Well-Spoken' spoke in verse: 'Like a person hearing an echo in a valley, that sound cannot be grasped; the foolish do not understand this, and falsely cling to it as real.'

Then, the Deva 'Each Entering Understanding' spoke in verse: 'Those foolish people cling to things, not understanding the supreme truth; if one understands the nature of Dharma (the teachings), there will be no doubt about oneself or others.'

Then, the Deva 'Seeking Benefit' spoke in verse: 'The most supreme truth, which all Buddhas (enlightened beings) have realized, is the same; there is no speaker, no listener, and no one who comprehends it.'

Then, the Deva 'Entering Understanding of Dharma' spoke in verse: 'Cutting off all defilements of afflictions, distinguishing between what can be distinguished and what is distinguished, being free from defilement and attaining purity, this is what Muni (a title for Shakyamuni Buddha) has spoken.'

Then, the Deva 'Well-Thinking' spoke in verse: 'Regarding the names and numbers of all Dharmas (teachings), cutting off the defilements of conditioned existence, the mind is pure without flaws or impurities; this is called a true child of the Buddha.'

Then, the Deva 'Without Reliance' spoke in verse: 'The mind is like the void, without attachment to the three realms (desire realm, form realm, formless realm), gladly giving without expecting anything in return, peaceful and without fear.'

Then, the Deva 'Without Defilement' spoke in verse: 'Regarding desires, being free from all craving, and the same for the form and formless realms; the mind of Muni (Buddha) is equal and unobstructed, like the void.'

Then, the Deva 'Without Hope' spoke in verse: 'Having no hope for desires, and the same for the form and formless realms, being free from all attachments of union and association, taking refuge in the supreme Dharma King.'

Then, the Deva 'Uprooting Desire' spoke in verse: 'By cutting off the defilements of desire, uprooting the poisonous arrows of the three existences (desire existence, form existence, formless existence), respectfully bowing to the tamer (a title for the Buddha), forever transcending to the other shore.'

Then, the Deva 'Subduing Desire' spoke in verse: 'Generating the most supreme diligence, subduing and removing worldly craving, constantly arising with great compassion, this is...'

為救世者。」

爾時離相應愛天子而說偈言：

「離相應愛慾，　　不復受輪迴，　歸依無上尊，　　如蓮超濁水。」

爾時達法性天子而說偈言：

「歸依離縛者，　　善達實相義，　明瞭諸法性，　　其心無所畏。」

爾時超欲泥天子而說偈言：

「貪慾如淤泥，　　勇捍能超越，　敬禮牟尼尊，　　不復生三有。」

爾時棄珍玩天子而說偈言：

「若人遠追求，　　則能離諸惡，　于珍玩無貪，　　心凈逾于彼。」

爾時離憂天子而說偈言：

「若人于欲境，　　心不生放逸，　則能越魔網，　　是為大智者。」

爾時施無畏天子而說偈言：

「自他修正行，　　離憂怖熱惱，　佛以無礙辯，　　令眾生覺了。」

爾時持譽天子而說偈言：

「若聞佛音教，　　善思惟分別，　是人於世間，　　能盡諸苦際。」

爾時無所畏天子而說偈言：

「救世釋師子，　　智海廣無極，　決定了諸法，　　能起對治道。」

爾時離諸怖天子而說偈言：

「敬禮天中尊，　　無垢無所著，　善拔煩惱箭，　　能離一切怖。」

爾時無所著天子而說偈言：

「若諸天魔梵，　　請佛轉法輪，　于大集會中，　　唯佛

【現代漢語翻譯】現代漢語譯本『為救世者。』

當時，離相應愛天子（Lí xiāngyìng ài tiānzǐ，意為脫離相應愛慾的天神）說偈頌道：

『脫離了相應的愛慾，不再受輪迴之苦，歸依無上的至尊，如同蓮花超越污濁的水面。』

當時，達法性天子（Dá fǎ xìng tiānzǐ，意為通達法性的天神）說偈頌道：

『歸依脫離束縛者，善於通達實相的真義，明瞭諸法的本性，他的內心毫無畏懼。』

當時，超欲泥天子（Chāo yù ní tiānzǐ，意為超越慾望泥潭的天神）說偈頌道：

『貪慾如同淤泥，勇敢堅強的人能夠超越它，敬禮牟尼至尊（Móu ní zūn，指釋迦牟尼佛），不再在三界中輪迴。』

當時，棄珍玩天子（Qì zhēnwán tiānzǐ，意為捨棄珍貴玩物的天神）說偈頌道：

『如果有人遠離追求，就能脫離各種惡行，對於珍貴的玩物沒有貪戀，他的心比那些更加清凈。』

當時，離憂天子（Lí yōu tiānzǐ，意為脫離憂愁的天神）說偈頌道：

『如果有人在慾望的境界中，內心不放縱懈怠，就能超越魔王的羅網，這樣的人才是真正有大智慧的人。』

當時，施無畏天子（Shī wúwèi tiānzǐ，意為施予無畏的天神）說偈頌道：

『自己和他人都修持正行，脫離憂愁、恐懼和熱惱，佛以無礙的辯才，使眾生覺悟明白。』

當時，持譽天子（Chí yù tiānzǐ，意為持有美譽的天神）說偈頌道：

『如果聽到佛的教誨，善於思考和分別，這樣的人在世間，能夠徹底消除一切痛苦的邊際。』

當時，無所畏天子（Wú suǒ wèi tiānzǐ，意為無所畏懼的天神）說偈頌道：

『救世的釋迦獅子（Shìjiā shīzi，指釋迦牟尼佛），他的智慧如大海般廣闊無邊，能夠決斷地瞭解一切法，能夠發起對治煩惱的方法。』

當時，離諸怖天子（Lí zhū bù tiānzǐ，意為脫離一切恐懼的天神）說偈頌道：

『敬禮天中至尊，無垢無染，沒有任何執著，善於拔除煩惱的毒箭，能夠脫離一切恐懼。』

當時，無所著天子（Wú suǒ zhuó tiānzǐ，意為沒有任何執著的天神）說偈頌道：

『如果諸天、魔、梵天（Zhū tiān, mó, Fàntiān，指天界、魔界和梵天界）都請佛陀轉法輪，在大眾之中，只有佛陀』

【English Translation】 English version 'For the savior of the world.'

At that time, the Deva Lī xiāngyìng ài (the Deva of detachment from corresponding love) spoke in verse:

'Having detached from corresponding love and desire, no longer subject to reincarnation, I take refuge in the supreme one, like a lotus rising above muddy water.'

At that time, the Deva Dá fǎ xìng (the Deva who understands the nature of Dharma) spoke in verse:

'Taking refuge in the one who is free from bondage, who is skilled in understanding the true meaning of reality, who is clear about the nature of all things, his heart is without fear.'

At that time, the Deva Chāo yù ní (the Deva who transcends the mud of desire) spoke in verse:

'Greed is like mud, the brave and strong can overcome it, I pay homage to the Muni (referring to Shakyamuni Buddha), no longer to be born in the three realms.'

At that time, the Deva Qì zhēnwán (the Deva who abandons precious playthings) spoke in verse:

'If one distances oneself from pursuit, one can be free from all evils, without greed for precious playthings, one's heart is purer than those.'

At that time, the Deva Lí yōu (the Deva who is free from sorrow) spoke in verse:

'If one's mind does not become lax in the realm of desire, one can overcome the net of Mara, such a person is truly wise.'

At that time, the Deva Shī wúwèi (the Deva who bestows fearlessness) spoke in verse:

'Both oneself and others cultivate right conduct, free from sorrow, fear, and heat, the Buddha, with unobstructed eloquence, enables sentient beings to awaken.'

At that time, the Deva Chí yù (the Deva who holds praise) spoke in verse:

'If one hears the Buddha's teachings, and contemplates and discerns them well, such a person in the world can end all suffering.'

At that time, the Deva Wú suǒ wèi (the Deva who is fearless) spoke in verse:

'The Shakya lion (referring to Shakyamuni Buddha), the savior of the world, his wisdom is as vast as the ocean, he can decisively understand all dharmas, and can initiate the path to overcome afflictions.'

At that time, the Deva Lí zhū bù (the Deva who is free from all fears) spoke in verse:

'I pay homage to the supreme one among the gods, immaculate and without attachment, skilled in removing the arrows of affliction, able to be free from all fear.'

At that time, the Deva Wú suǒ zhuó (the Deva who is without attachment) spoke in verse:

'If all the Devas, Mara, and Brahma (referring to the realms of gods, demons, and Brahma) request the Buddha to turn the Dharma wheel, among the great assembly, only the Buddha'

得無畏。」

爾時師子奮迅天子而說偈言：

「善說一切法，　　成就一切智，　敬禮釋師子，　　三界無倫比。」

爾時除驚怖天子而說偈言：

「師子依山谷，　　心常離諸怖，　震吼林藪中，　　馳散余小獸。　聖主出世間，　　智慧叵思議，　演法怖眾魔，　　降伏諸外道。」

爾時降伏魔怨天子而說偈言：

「所來所得法，　　世間無與等，　故我稽首禮，　　聖中最聖者。」

爾時師子慧天子而說偈言：

「敬禮牟尼主，　　眾聖之導師，　成就一切智，　　通達無邊法。」

爾時隨佛受生天子而說偈言：

「如來證諸法，　　無能發問者，　隨佛所受生，　　請宣深妙義。」

爾時持藏天子而說偈言：

「佛持正法藏，　　無畏善宣說，　百千億有情，　　皆令生覺悟。」

爾時隨法行天子而說偈言：

「隨法修諸行，　　能發菩提心，　於世間勇猛，　　為最上丈夫。」

爾時樂法樂天子而說偈言：

「彼大心眾生，　　由聞佛音教，　如法而行學，　　得成無上果。」

爾時凈心天子而說偈言：

「如來梵音聲，　　聞已心清凈，　雖萬類機緣，　　無能發問者。」

爾時清凈眷屬天子

【現代漢語翻譯】現代漢語譯本『獲得無畏。』

這時，師子奮迅天子（意為像獅子一樣奮勇迅猛的天子）說偈頌道：

『善於宣說一切法，成就一切智慧，敬禮釋迦獅子（指釋迦牟尼佛），三界之中無與倫比。』

這時，除驚怖天子（意為消除恐懼的天子）說偈頌道：

『獅子依靠山谷，內心常常遠離各種恐懼，在森林中發出吼聲，驅散其他弱小的野獸。聖主（指佛陀）出現在世間，智慧不可思議，演說佛法使眾魔恐懼，降伏各種外道。』

這時，降伏魔怨天子（意為降伏魔的怨恨的天子）說偈頌道：

『所來所得到的佛法，世間沒有可以與之相比的，所以我稽首禮拜，向聖者中最聖者致敬。』

這時，師子慧天子（意為具有獅子般智慧的天子）說偈頌道：

『敬禮牟尼主（指釋迦牟尼佛），眾聖的導師，成就一切智慧，通達無邊佛法。』

這時，隨佛受生天子（意為跟隨佛陀受生的天子）說偈頌道：

『如來證悟諸法，沒有誰能提出疑問，跟隨佛陀所受的教誨，請宣說深奧微妙的意義。』

這時，持藏天子（意為持有佛法寶藏的天子）說偈頌道：

『佛陀持有正法寶藏，無畏地善於宣說，使成百上千億的有情眾生，都能產生覺悟。』

這時，隨法行天子（意為跟隨佛法修行的天子）說偈頌道：

『跟隨佛法修行各種行為，能夠發起菩提心，在世間勇猛精進，是最高尚的丈夫。』

這時，樂法樂天子（意為喜愛佛法的天子）說偈頌道：

『那些大心的眾生，由於聽聞佛陀的教誨，如法地修行學習，得以成就無上的果位。』

這時，凈心天子（意為內心清凈的天子）說偈頌道：

『如來清凈的梵音，聽聞后內心清凈，即使有萬種機緣，也沒有誰能提出疑問。』

這時，清凈眷屬天子（意為具有清凈眷屬的天子）

【English Translation】 English version 'Obtain fearlessness.'

At that time, the Lion-Vigor Heavenly Son (meaning a heavenly son as vigorous and swift as a lion) spoke in verse:

'Well-spoken in all dharmas, accomplishing all wisdom, I pay homage to Shakya Lion (referring to Shakyamuni Buddha), unparalleled in the three realms.'

At that time, the Fear-Dispelling Heavenly Son (meaning a heavenly son who dispels fear) spoke in verse:

'The lion relies on the mountain valley, its heart always free from all fears, Roaring in the forest, scattering other small beasts. The Holy Lord (referring to the Buddha) appears in the world, with inconceivable wisdom, Expounding the Dharma, frightening the demons, subduing various heretics.'

At that time, the Subduing-Demonic-Enmity Heavenly Son (meaning a heavenly son who subdues the hatred of demons) spoke in verse:

'The Dharma that has come and been attained, there is nothing in the world that can compare, Therefore, I bow my head in reverence, paying homage to the holiest among the holy.'

At that time, the Lion-Wisdom Heavenly Son (meaning a heavenly son with the wisdom of a lion) spoke in verse:

'I pay homage to the Muni Lord (referring to Shakyamuni Buddha), the guide of all saints, Accomplishing all wisdom, comprehending boundless Dharma.'

At that time, the Following-Buddha-Birth Heavenly Son (meaning a heavenly son who follows the Buddha's birth) spoke in verse:

'The Tathagata has realized all dharmas, no one can raise a question, Following the teachings received from the Buddha, please proclaim the profound and subtle meaning.'

At that time, the Dharma-Holding Heavenly Son (meaning a heavenly son who holds the treasure of Dharma) spoke in verse:

'The Buddha holds the treasury of the true Dharma, fearlessly and skillfully expounding it, Enabling hundreds of billions of sentient beings to awaken.'

At that time, the Following-Dharma-Practice Heavenly Son (meaning a heavenly son who practices following the Dharma) spoke in verse:

'Following the Dharma, cultivating various practices, able to generate the Bodhi mind, Being courageous in the world, the most supreme man.'

At that time, the Dharma-Joy Heavenly Son (meaning a heavenly son who delights in the Dharma) spoke in verse:

'Those great-minded beings, by hearing the Buddha's teachings, Practicing and learning according to the Dharma, attain the supreme fruit.'

At that time, the Pure-Mind Heavenly Son (meaning a heavenly son with a pure mind) spoke in verse:

'The Tathagata's pure Brahma voice, upon hearing it, the mind becomes pure, Even with myriad opportunities, no one can raise a question.'

At that time, the Pure-Retinue Heavenly Son (meaning a heavenly son with a pure retinue)

而說偈言：

「佛于長夜中，　　如理修眾行，　具相好光明，　　得眷屬圓滿。」

爾時無漏法天子而說偈言：

「如來盡諸漏，　　故能師子吼，　于未曾有法，　　分別除疑惑。」

爾時達勝義天子而說偈言：

「如來大智力，　　了諸法自性，　諸天及世人，　　無有如佛者。」

爾時盡諸漏天子而說偈言：

「最勝大沙門，　　畢竟盡諸漏，　今此大會中，　　無能伸詰問。」

爾時常勇猛天子而說偈言：

「大雄大智力，　　諸法無不見，　惑業盡無餘，　　于問難無惱。」

爾時寂意天子而說偈言：

「永離貪過患，　　瞋癡亦復然，　不起惡業思，　　敬禮寂靜者。」

爾時相應行天子而說偈言：

「歸依善逝師，　　永盡諸業惑，　正行常相應，　　至一切智處。」

爾時相應智天子而說偈言：

「無邊相應行，　　為佛所行處，　種現習亦除，　　得成一切智。」

爾時相應慧天子而說偈言：

「佛以相應慧，　　為世作照明，　根本諸惑因，　　畢竟永除斷。」

爾時寂靜受天子而說偈言：

「永斷一切惑，　　深心常寂靜，　佛子善精進，　　于怖何所有。」

爾時智現證天子而

【現代漢語翻譯】現代漢語譯本接著，他們說了偈語：『佛陀在漫長的夜晚中，如理如法地修行各種善行，具足莊嚴的相好和光明，獲得了圓滿的眷屬。』

這時，無漏法天子說了偈語：『如來已經斷盡了一切煩惱，所以能夠發出獅子吼，對於前所未有的佛法，能夠分辨清楚並消除疑惑。』

這時，達勝義天子說了偈語：『如來具有偉大的智慧力量，明瞭一切諸法的自性，諸天和世人之中，沒有誰能像佛陀一樣。』

這時，盡諸漏天子說了偈語：『最殊勝的大沙門（指佛陀），究竟斷盡了一切煩惱，如今在這大會之中，沒有人能夠提出詰問。』

這時，常勇猛天子說了偈語：『大雄（指佛陀）具有偉大的智慧力量，對於一切諸法沒有不明白的，煩惱和業力都已斷盡無餘，對於任何問難都不會感到困擾。』

這時，寂意天子說了偈語：『永遠遠離了貪慾的過患，嗔恨和愚癡也是如此，不會生起惡業的念頭，我恭敬禮拜這位寂靜者（指佛陀）。』

這時，相應行天子說了偈語：『我歸依善逝（指佛陀）導師，他永遠斷盡了一切業力和煩惱，正行與他常相應，到達了一切智慧的境界。』

這時，相應智天子說了偈語：『無邊的相應行，是佛陀所修行的境界，種子、現行和習氣也都已消除，最終成就了一切智慧。』

這時，相應慧天子說了偈語：『佛陀以相應的智慧，為世間作照明，根本的各種煩惱之因，都被他究竟地永遠斷除。』

這時，寂靜受天子說了偈語：『永遠斷除了一切煩惱，內心深處常常寂靜，佛陀的弟子們善於精進，對於恐懼又有什麼可畏懼的呢？』

這時，智現證天子說了偈語：

【English Translation】 English version Then they spoke in verses: 'The Buddha, throughout the long night, practiced all virtuous deeds according to the Dharma, possessing auspicious marks and radiance, and attained a perfect retinue.'

At that time, the Deva of No-Outflow Dharma spoke in verses: 'The Tathagata has exhausted all outflows, therefore he can roar like a lion, and regarding the unprecedented Dharma, he can distinguish clearly and dispel doubts.'

At that time, the Deva of Attaining the Supreme Meaning spoke in verses: 'The Tathagata has great wisdom and power, understanding the self-nature of all dharmas, among gods and humans, there is no one like the Buddha.'

At that time, the Deva of Exhausting All Outflows spoke in verses: 'The most supreme great Shramana (referring to the Buddha) has ultimately exhausted all outflows, and now in this assembly, no one can raise a question.'

At that time, the Deva of Constant Courage spoke in verses: 'The Great Hero (referring to the Buddha) has great wisdom and power, there is nothing he does not understand about all dharmas, afflictions and karmas are completely exhausted, and he is not troubled by any questions.'

At that time, the Deva of Tranquil Mind spoke in verses: 'Forever free from the faults of greed, so too are hatred and delusion, not arising thoughts of evil karma, I respectfully bow to this tranquil one (referring to the Buddha).'

At that time, the Deva of Corresponding Practice spoke in verses: 'I take refuge in the Sugata (referring to the Buddha) teacher, he has forever exhausted all karmas and afflictions, his right practice is always in accordance, reaching the state of all-knowing wisdom.'

At that time, the Deva of Corresponding Wisdom spoke in verses: 'The boundless corresponding practice is the realm practiced by the Buddha, the seeds, present actions, and habits are also eliminated, ultimately achieving all-knowing wisdom.'

At that time, the Deva of Corresponding Insight spoke in verses: 'The Buddha, with corresponding insight, illuminates the world, the root causes of all afflictions are ultimately and forever cut off.'

At that time, the Deva of Tranquil Reception spoke in verses: 'Forever cutting off all afflictions, the depths of the mind are always tranquil, the Buddha's disciples are skilled in diligence, what is there to fear from fear?'

At that time, the Deva of Manifested Wisdom spoke in verses:

說偈言：

「佛盡諸煩惱，　　種現及俱生，　破眾生無明，　　大悲無與等。」

爾時拔除隨惑天子而說偈言：

「牟尼天中天，　　以智慧覺悟，　斷增上隨惑，　　及除余習氣。」

爾時安隱住天子而說偈言：

「能仁出興世，　　斷諸有漏因，　示現從母生，　　為利有情故。」

爾時離諸染天子而說偈言：

「調御天人師，　　離煩惱怖畏，　焚燒苦根芽，　　無復餘種子。」

爾時除虛妄天子而說偈言：

「佛以一切智，　　永棄無明垢，　依止清凈行，　　此名善調伏。」

父子合集經卷第十三大正藏第 11 冊 No. 0320 父子合集經

父子合集經卷第十四

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯凈居天說偈贊佛品之二

爾時善稱讚天子而說偈言：

「佛超三有海，　　能化彼難化，　是故於世間，　　得稱無所畏。」

爾時達真諦天子而說偈言：

「成就一切智，　　滅除諸惑業，　令盡無遺余，　　是名大寂靜。」

爾時法幢天子而說偈言：

「建高勝法幢，　　摧堅固我慢，　無量勇健力，　　示眾生正道。」

爾時法海天子而說偈言：

【現代漢語翻譯】現代漢語譯本佛陀已斷盡一切煩惱，包括種子、現行以及俱生之煩惱。他破除了眾生的無明，他的大悲心無與倫比。

那時，拔除隨惑天子說偈頌道：『牟尼（釋迦牟尼佛的尊稱）是天中之天，以智慧覺悟。他斷除了增上隨惑，並清除了其餘習氣。』

那時，安隱住天子說偈頌道：『能仁（佛陀的稱號）出現於世，斷除了所有有漏的因。他示現從母親誕生，是爲了利益一切有情眾生。』

那時，離諸染天子說偈頌道：『調御天人師（佛陀的稱號），遠離煩惱的怖畏。他焚燒了痛苦的根芽，不再有任何殘餘的種子。』

那時，除虛妄天子說偈頌道：『佛陀以一切智，永遠拋棄了無明的污垢。他依止清凈的修行，這被稱為善調伏。』

《父子合集經》卷第十三大正藏第11冊 No. 0320 《父子合集經》

《父子合集經》卷第十四

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉詔譯凈居天說偈贊佛品之二

那時，善稱讚天子說偈頌道：『佛陀超越了三有（欲界、色界、無色界）之海，能教化那些難以教化的人。因此在世間，他被稱為無所畏懼。』

那時，達真諦天子說偈頌道：『成就一切智慧，滅除了所有迷惑和業力。使之完全消盡，沒有絲毫遺留，這被稱為大寂靜。』

那時，法幢天子說偈頌道：『建立高聳殊勝的法幢，摧毀堅固的自我傲慢。他擁有無量勇健的力量，向眾生展示正道。』

【English Translation】 English version The Buddha has exhausted all afflictions, including those of seed, manifestation, and co-arising. He has shattered the ignorance of sentient beings, and his great compassion is unparalleled.

At that time, the Deva 'Eliminating Following Afflictions' spoke in verse: 'Muni (an epithet for Shakyamuni Buddha), the God of Gods, awakened through wisdom. He has severed the augmented following afflictions and eliminated the remaining habitual tendencies.'

At that time, the Deva 'Dwelling in Peace' spoke in verse: 'The Sage (an epithet for the Buddha) appeared in the world, severing all causes of outflows. He manifested birth from a mother, for the benefit of all sentient beings.'

At that time, the Deva 'Free from All Taints' spoke in verse: 'The Tamer of Gods and Humans (an epithet for the Buddha), is free from the fear of afflictions. He has burned the roots of suffering, and there are no remaining seeds.'

At that time, the Deva 'Eliminating Falsehood' spoke in verse: 'The Buddha, with all-knowing wisdom, has forever discarded the defilement of ignorance. He relies on pure conduct, and this is called good taming.'

The Thirteenth Scroll of the 'Sutra of the Father and Son Assembly' Taisho Tripitaka Volume 11, No. 0320, 'Sutra of the Father and Son Assembly'

The Fourteenth Scroll of the 'Sutra of the Father and Son Assembly'

Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Qing, Xuan Fan Da Shi, and Purple-Robed Shramana, Ri Cheng, etc., by Imperial Decree, from the Western Heaven, the Second Chapter of the 'Pure Abode Devas' Verses in Praise of the Buddha'

At that time, the Deva 'Well-Praised' spoke in verse: 'The Buddha has transcended the ocean of the three realms (desire, form, and formless), and can transform those difficult to transform. Therefore, in the world, he is called fearless.'

At that time, the Deva 'Attaining the True Meaning' spoke in verse: 'Having achieved all-knowing wisdom, he has extinguished all delusions and karmic actions. Causing them to be completely exhausted, with nothing remaining, this is called great tranquility.'

At that time, the Deva 'Banner of Dharma' spoke in verse: 'Establishing the high and victorious banner of Dharma, he destroys the firm arrogance of self. He possesses immeasurable courageous strength, and shows sentient beings the right path.'

「牟尼說諸法，　　為大法寶藏，　開導彼群迷，　　令至安隱處。」

爾時法衣天子而說偈言：

「佛子住大法，　　其心無厭足，　安忍離諸怖，　　故能師子吼。」

爾時求法義天子而說偈言：

「佛子善了知，　　當勤求正法，　聞已如教行，　　速得菩提道。」

爾時渴仰法天子而說偈言：

「無量百千萬，　　俱胝有情眾，　希聞佛音聲，　　志固常精進。」

爾時勇法天子而說偈言：

「具廣大辯才，　　摧滅諸異論，　樂修殊勝行，　　得最上菩提。」

爾時持法天子而說偈言：

「佛說第一法，　　甚深極難了，　印勝義皆空，　　令得寂靜道。」

爾時樂勇施天子而說偈言：

「佛子善行施，　　捐捨己身命，　以是因緣故，　　得成最正覺。」

爾時離染慧天子而說偈言：

「堅固持凈戒，　　其心無所畏，　聞佛正法音，　　頂受無忘失。」

爾時無異緣天子而說偈言：

「聖主法中王，　　善巧說諸法，　不求二乘果，　　勤修無上道。」

爾時近住天子而說偈言：

「世雄二足尊，　　為眾生出現，　分別說三乘，　　究竟唯佛智。」

爾時成就辯才天子而說偈言：

「佛

【現代漢語翻譯】現代漢語譯本『牟尼』（釋迦牟尼佛的尊稱）宣說諸法，是為大法寶藏，開導那些迷惑的眾生，使他們到達安穩的境地。

這時，『法衣天子』（一位天神）說偈頌道：

『佛子』（指修行菩薩道的人）安住于大法之中，他們的心沒有厭倦和滿足，安忍並且遠離各種恐懼，所以能夠發出獅子般的吼聲（比喻說法無畏）。

這時，『求法義天子』（一位天神）說偈頌道：

『佛子』善於了知佛法，應當勤奮地尋求正法，聽聞之後要按照教導去修行，這樣才能迅速證得菩提之道。

這時，『渴仰法天子』（一位天神）說偈頌道：

無量百千萬，乃至俱胝（億）的有情眾生，都渴望聽聞佛的音聲，他們的意志堅定，常常精進修行。

這時，『勇法天子』（一位天神）說偈頌道：

具備廣大的辯才，能夠摧毀各種不同的論調，樂於修習殊勝的修行，最終能夠證得最上的菩提。

這時，『持法天子』（一位天神）說偈頌道：

佛所說的第一法，非常深奧難以理解，印證勝義諦（最高真理）是空性的，使眾生能夠證得寂靜之道。

這時，『樂勇施天子』（一位天神）說偈頌道：

『佛子』善於行佈施，甚至能夠捐舍自己的身命，因為這樣的因緣，最終能夠成就最正覺（佛的覺悟）。

這時，『離染慧天子』（一位天神）說偈頌道：

堅定地持守清凈的戒律，內心沒有任何畏懼，聽聞佛的正法之音，能夠頂戴受持，永不忘失。

這時，『無異緣天子』（一位天神）說偈頌道：

聖主（指佛）是法中的王者，善巧地宣說各種法，不追求聲聞和緣覺的二乘果位，勤奮地修習無上的菩提之道。

這時，『近住天子』（一位天神）說偈頌道：

世間的雄杰，二足尊（指佛），爲了眾生而出現於世，分別宣說聲聞、緣覺、菩薩三乘的教法，但究竟來說，只有佛的智慧才是最圓滿的。

這時，『成就辯才天子』（一位天神）說偈頌道：

【English Translation】 English version 『Muni』 (an honorific title for Shakyamuni Buddha) speaks of all dharmas, which are a great treasure of the Dharma, guiding those who are confused, leading them to a place of peace and security.

At that time, the 『Dharma-Robe Deva』 (a celestial being) spoke in verse:

『Buddha's children』 (referring to those practicing the Bodhisattva path) abide in the great Dharma, their hearts are without weariness or satiety, they are patient and free from all fears, therefore they can roar like a lion (a metaphor for fearlessly proclaiming the Dharma).

At that time, the 『Dharma-Seeking Deva』 (a celestial being) spoke in verse:

『Buddha's children』 are skilled in understanding the Dharma, they should diligently seek the true Dharma, and after hearing it, they should practice according to the teachings, so that they can quickly attain the path of Bodhi.

At that time, the 『Dharma-Yearning Deva』 (a celestial being) spoke in verse:

Countless hundreds of thousands, even kotis (hundreds of millions) of sentient beings, all yearn to hear the Buddha's voice, their will is firm, and they are always diligent in their practice.

At that time, the 『Courageous Dharma Deva』 (a celestial being) spoke in verse:

Possessing great eloquence, able to destroy various different arguments, delighting in cultivating superior practices, ultimately able to attain the supreme Bodhi.

At that time, the 『Dharma-Holding Deva』 (a celestial being) spoke in verse:

The first Dharma spoken by the Buddha is extremely profound and difficult to understand, it seals the ultimate truth (paramartha) as emptiness, enabling sentient beings to attain the path of tranquility.

At that time, the 『Joyful-Giving Deva』 (a celestial being) spoke in verse:

『Buddha's children』 are skilled in practicing giving, even able to give up their own lives, because of such causes and conditions, they will ultimately achieve the most perfect enlightenment (Buddha's enlightenment).

At that time, the 『Wisdom-Free-from-Defilement Deva』 (a celestial being) spoke in verse:

Firmly upholding pure precepts, their hearts are without any fear, hearing the Buddha's voice of the true Dharma, they can receive and uphold it, never forgetting it.

At that time, the 『Non-Different-Condition Deva』 (a celestial being) spoke in verse:

The Holy Lord (referring to the Buddha) is the king of the Dharma, skillfully expounding various dharmas, not seeking the fruits of the two vehicles (Shravaka and Pratyekabuddha), diligently cultivating the unsurpassed path of Bodhi.

At that time, the 『Near-Abiding Deva』 (a celestial being) spoke in verse:

The hero of the world, the two-legged honored one (referring to the Buddha), appears in the world for the sake of sentient beings, separately expounding the teachings of the three vehicles (Shravaka, Pratyekabuddha, and Bodhisattva), but ultimately, only the wisdom of the Buddha is the most complete.

At that time, the 『Accomplished Eloquence Deva』 (a celestial being) spoke in verse:

名遍十方，　　辯才無限礙，　咸以清凈心，　　于所說隨喜。」

爾時各各成就辯才天子而說偈言：

「若人無辯才，　　從佛所求愿，　說法除諸怖，　　聞者不毀呰。」

爾時常喜天子而說偈言：

「佛子住忍力，　　為呵毀無恚，　志求大菩提，　　常喜無怯弱。」

爾時離二乘天子而說偈言：

「為如來長子，　　不樂下劣乘，　若聞佛音聲，　　唯趣無上道。」

爾時無能勝天子而說偈言：

「勇猛大精進，　　不怖諸煩惱，　舍緣覺聲聞，　　誓求無上慧。」

爾時相續善法天子而說偈言：

「樂修凈分法，　　而無有間斷，　牟尼大導師，　　知彼所依處。」

爾時善說法天子而說偈言：

「攝受彼正法，　　如來所印可，　住堅固精進，　　如滿月無減。」

爾時善法性天子而說偈言：

「法自性潔白，　　為客塵所覆，　皆由染污心，　　如來能現證。」

爾時達正理天子而說偈言：

「法性本無染，　　黑白不共住，　此正理相應，　　如來之所說。」

爾時分別善惡天子而說偈言：

「一切不善法，　　善力能摧滅，　若惡法增多，　　違損於白業。」

爾時入正解天子而說偈言：

【現代漢語翻譯】現代漢語譯本名聲遍佈十方世界，辯才無礙，他們都以清凈的心，對佛所說之法隨喜讚歎。這時，各位成就辯才的天子們說偈頌道：『如果有人沒有辯才，可以向佛祈求，佛說法能消除一切恐懼，聽聞者不會誹謗。』這時，常喜天子說偈頌道：『佛子安住于忍辱的力量，即使被呵斥譭謗也不會嗔恨，立志追求偉大的菩提，永遠喜悅而不會怯懦。』這時，離二乘（聲聞乘和緣覺乘）的天子說偈頌道：『作為如來的長子，不樂於低劣的二乘，如果聽到佛的聲音，只會趣向無上的佛道。』這時，無能勝天子說偈頌道：『以勇猛的大精進力，不畏懼各種煩惱，捨棄緣覺和聲聞的修行，發誓追求無上的智慧。』這時，相續善法天子說偈頌道：『樂於修習清凈的善法，並且沒有間斷，牟尼（釋迦牟尼佛的尊稱）大導師，知道他們所依止之處。』這時，善說法天子說偈頌道：『攝受佛所印可的正法，安住于堅固的精進，如同滿月一樣不會減少。』這時，善法性天子說偈頌道：『法的自性本來清凈潔白，被客塵所覆蓋，都是由於染污的心，如來能夠親自證悟。』這時，達正理天子說偈頌道：『法性本來沒有污染，黑與白不會共存，這與正理相應，是如來所說的。』這時，分別善惡天子說偈頌道：『一切不善的法，都能被善的力量摧毀，如果惡法增多，就會損害善業。』這時，入正解天子說偈頌道：

【English Translation】 English version Their names spread throughout the ten directions, their eloquence was boundless and unimpeded, and they all rejoiced with pure hearts in what the Buddha had spoken. At that time, each of the Devas (celestial beings) who had attained eloquence spoke in verses: 'If a person lacks eloquence, they can seek it from the Buddha. The Buddha's teachings remove all fears, and those who hear them will not slander.' At that time, the Deva Constant Joy spoke in verses: 'The Buddha's disciples abide in the power of patience, and they do not become angry even when scolded or slandered. They aspire to the great Bodhi (enlightenment), and they are always joyful and never timid.' At that time, the Deva Free from the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) spoke in verses: 'As the eldest sons of the Tathagata (Buddha), they do not delight in the inferior Two Vehicles. If they hear the Buddha's voice, they will only proceed towards the unsurpassed path.' At that time, the Deva Invincible spoke in verses: 'With courageous great diligence, they are not afraid of any afflictions. They abandon the practices of Pratyekabuddhas (solitary realizers) and Śrāvakas (hearers), and they vow to seek unsurpassed wisdom.' At that time, the Deva Continuous Good Dharma spoke in verses: 'They delight in cultivating pure good dharmas (teachings), and they do so without interruption. The great guide, Muni (an epithet of Shakyamuni Buddha), knows where they abide.' At that time, the Deva Good Dharma Speaker spoke in verses: 'They embrace the true Dharma (teachings) that the Tathagata has affirmed, and they abide in steadfast diligence, like the full moon that never diminishes.' At that time, the Deva Good Dharma Nature spoke in verses: 'The nature of Dharma is originally pure and white, but it is covered by defilements. All of this is due to the defiled mind, which the Tathagata can directly realize.' At that time, the Deva Attained Right Reason spoke in verses: 'The nature of Dharma is originally without defilement, and black and white do not coexist. This is in accordance with right reason, as spoken by the Tathagata.' At that time, the Deva Discriminating Good and Evil spoke in verses: 'All unwholesome dharmas can be destroyed by the power of good. If unwholesome dharmas increase, they will harm wholesome actions.' At that time, the Deva Entered Right Understanding spoke in verses:

「由彼染污行，　　白法不增長，　定為損害緣，　　此如來所說。」

爾時求解脫天子而說偈言：

「染污力強盛，　　心不希解脫，　隱覆一切智，　　於此善抉擇。」

爾時明心天子而說偈言：

「心若脫諸欲，　　惡業不復生，　如來能證知，　　為眾生演說。」

爾時見煩惱天子而說偈言：

「若不了正法，　　不知染污行，　常違背佛言，　　去聖道彌遠。」

爾時見罪行天子而說偈言：

「若不造諸惡，　　善業則增益，　是故彼智人，　　樂解脫安樂。」

爾時信力天子而說偈言：

「離貪恚癡行，　　則能越惡道，　如來出世間，　　常如是教誨。」

爾時知善惡天子而說偈言：

「若於染凈法，　　心不能分別，　佛說如是人，　　為極愚癡者。」

爾時解脫行天子而說偈言：

「隨順佛教誨，　　棄捨諸不善，　是人于聖道，　　決定得成就。」

爾時解脫現前天子而說偈言：

「若棄諸惡法，　　白業則現前，　精勤無退修，　　弊魔不得便。」

爾時順正理天子而說偈言：

「諸佛所說法，　　利樂於群生，　令遠離非處，　　不隨彼勸請。」

爾時吉祥無畏天子而說偈言：

【現代漢語翻譯】現代漢語譯本『由於那些被染污的行為，善良的法門不會增長，必定成為損害的因緣，這是如來所說的。』

那時，求解脫天子說偈頌道：『染污的力量強盛，心不希望解脫，它遮蔽了一切智慧，對此應當善加抉擇。』

那時，明心天子說偈頌道：『如果心擺脫了各種慾望，惡業就不會再生起，如來能夠證知這一點，併爲眾生演說。』

那時，見煩惱天子說偈頌道：『如果不能瞭解正法，不知道染污的行為，常常違背佛的教誨，就會離聖道越來越遠。』

那時，見罪行天子說偈頌道：『如果不造作各種惡業，善業就會增長，因此那些有智慧的人，樂於解脫的安樂。』

那時，信力天子說偈頌道：『遠離貪婪、嗔恨、愚癡的行為，就能超越惡道，如來出世間，常常這樣教誨。』

那時，知善惡天子說偈頌道：『如果對於染污和清凈的法，心不能分別，佛說這樣的人，是極其愚癡的。』

那時，解脫行天子說偈頌道：『隨順佛的教誨，捨棄各種不善，這樣的人在聖道上，必定能夠獲得成就。』

那時，解脫現前天子說偈頌道：『如果捨棄各種惡法，善良的業就會顯現，精勤修行不退轉，邪魔就無法得逞。』

那時，順正理天子說偈頌道：『諸佛所說的法，利益和快樂於眾生，使他們遠離不當之處，不隨從那些勸請。』

那時，吉祥無畏天子說偈頌道：

【English Translation】 English version 'By those defiled actions, white dharmas do not increase, they are definitely the cause of harm, this is what the Tathagata said.'

Then, the Deva Seeking Liberation spoke in verse: 'The power of defilement is strong, the mind does not desire liberation, it conceals all wisdom, one should make a good choice regarding this.'

Then, the Deva of Clear Mind spoke in verse: 'If the mind is free from all desires, evil karma will not arise again, the Tathagata can know this, and explains it for sentient beings.'

Then, the Deva Seeing Afflictions spoke in verse: 'If one does not understand the true Dharma, does not know defiled actions, and often goes against the Buddha's teachings, one will be further and further away from the holy path.'

Then, the Deva Seeing Sinful Actions spoke in verse: 'If one does not commit various evil deeds, good karma will increase, therefore those with wisdom, delight in the bliss of liberation.'

Then, the Deva of the Power of Faith spoke in verse: 'By being free from greed, hatred, and delusion, one can transcend evil paths, the Tathagata appears in the world, and always teaches in this way.'

Then, the Deva Knowing Good and Evil spoke in verse: 'If the mind cannot distinguish between defiled and pure dharmas, the Buddha says such a person is extremely foolish.'

Then, the Deva of Liberated Practice spoke in verse: 'By following the Buddha's teachings, abandoning all unwholesome things, such a person will surely achieve success on the holy path.'

Then, the Deva of Liberation Manifesting spoke in verse: 'If one abandons all evil dharmas, white karma will manifest, by diligently practicing without regression, the evil demons will not find an opportunity.'

Then, the Deva Following Right Reason spoke in verse: 'The Dharma spoken by all Buddhas, benefits and brings joy to all beings, causing them to stay away from improper places, and not follow those who invite them.'

Then, the Auspicious Fearless Deva spoke in verse:

「不凈觀治貪，　　為相應正行，　彼貪既除已，　　當令障轉遠。」

爾時進趣勝慧天子而說偈言：

「慈心觀治瞋，　　彼瞋得解脫，　設復遇深怨，　　而不生少怖。」

爾時凈眼天子而說偈言：

「凈慧斷癡惑，　　是所對治法，　彼癡已遣除，　　不隨他教敕。」

爾時破疑惑天子而說偈言：

「住正念思惟，　　能離諸疑惑，　設遇邪師友，　　依法善調伏。」

爾時達無相天子而說偈言：

「如來說空法，　　依空善安住，　既達于正理，　　此不由他悟。」

爾時除我慢天子而說偈言：

「了自他我慢，　　高舉何所得，　與正行相應，　　皆悉令除斷。」

爾時寂意天子而說偈言：

「永斷諸疑惑，　　深心常寂靜，　煩惱不復生，　　安隱而得度。」

爾時觀照天子而說偈言：

「了知道非道，　　依凈而離染，　隨順諸佛言，　　除怖得解脫。」

爾時了世俗天子而說偈言：

「世俗唯假名，　　能起對治道；　當知彼世尊，　　亦假名施設。」

爾時身威儀天子而說偈言：

「以智為前導，　　身業隨法行，　利樂諸有情，　　得成一切智。」

爾時凈身業天子而說偈言：

【現代漢語翻譯】現代漢語譯本『以不凈觀來對治貪慾，這是相應的正確修行，當貪慾被去除后，應當使障礙遠離。』這時，進趣勝慧天子說偈頌道：『以慈心觀來對治嗔恨，嗔恨就能得到解脫，即使遇到極深的怨恨，也不會產生絲毫的恐懼。』這時，凈眼天子說偈頌道：『以清凈的智慧斷除愚癡迷惑，這是對治愚癡的方法，當愚癡被去除后，就不會再盲從他人的教導。』這時，破疑惑天子說偈頌道：『安住于正念的思惟，能夠遠離各種疑惑，即使遇到邪惡的老師或朋友，也能依法善巧地調伏。』這時，達無相天子說偈頌道：『如來說明空性的法，依于空性而善安住，既然通達了正理，這種覺悟不是由他人給予的。』這時，除我慢天子說偈頌道：『瞭解自己和他人的我慢，高舉我慢又能得到什麼呢？與正確的修行相應，都應當去除斷絕。』這時，寂意天子說偈頌道：『永遠斷除各種疑惑，內心深處常常寂靜，煩惱不再產生，安穩地得到解脫。』這時，觀照天子說偈頌道：『明瞭知道什麼是道，什麼不是道，依于清凈而遠離污染，隨順諸佛的教導，去除恐懼而得到解脫。』這時，了世俗天子說偈頌道：『世俗的一切都只是假名，能夠生起對治的道；應當知道，世尊也是以假名來施設教導。』這時，身威儀天子說偈頌道：『以智慧為先導，身體的行為隨順佛法而行，利益安樂一切眾生，最終成就一切智慧。』這時，凈身業天子說偈頌道：

【English Translation】 English version 'Contemplating impurity cures greed, it is the corresponding right practice. Once greed is removed, one should make obstacles move far away.' At that time, the Deva (celestial being) named 'Advancing Towards Superior Wisdom' spoke in verse: 'Contemplating loving-kindness cures anger, and anger is liberated. Even if one encounters deep hatred, one will not generate the slightest fear.' At that time, the Deva named 'Pure Eyes' spoke in verse: 'Pure wisdom cuts off delusion and confusion, this is the method to counter it. Once delusion is removed, one will not blindly follow others' teachings.' At that time, the Deva named 'Breaking Doubts' spoke in verse: 'Dwelling in right mindfulness and contemplation, one can be free from all doubts. Even if one encounters evil teachers or friends, one can skillfully subdue them according to the Dharma (Buddhist teachings).' At that time, the Deva named 'Reaching No-Form' spoke in verse: 'The Tathagata (Buddha) speaks of the Dharma of emptiness, relying on emptiness one dwells peacefully. Having understood the right principle, this enlightenment is not from others.' At that time, the Deva named 'Removing Arrogance' spoke in verse: 'Understanding the arrogance of oneself and others, what is gained by holding oneself high? Corresponding with right practice, all should be removed and cut off.' At that time, the Deva named 'Peaceful Mind' spoke in verse: 'Forever cutting off all doubts, the depths of the mind are always peaceful. Afflictions no longer arise, one attains liberation in peace and security.' At that time, the Deva named 'Observing Illumination' spoke in verse: 'Clearly knowing what is the path and what is not, relying on purity one is free from defilement. Following the words of all Buddhas, one removes fear and attains liberation.' At that time, the Deva named 'Understanding Worldly Customs' spoke in verse: 'Worldly customs are only provisional names, which can give rise to the path of counteraction. One should know that the World Honored One (Buddha) also uses provisional names to teach.' At that time, the Deva named 'Dignified Conduct' spoke in verse: 'With wisdom as the guide, bodily actions follow the Dharma, benefiting and bringing joy to all sentient beings, ultimately achieving all wisdom.' At that time, the Deva named 'Pure Bodily Actions' spoke in verse:

「佛身業清凈，　　所作無錯謬，　憐愍諸眾生，　　我今歸命禮。」

爾時身業決定天子而說偈言：

「身業善抉擇，　　方便利群品，　信禮調御師，　　為世照明者。」

爾時善觀身天子而說偈言：

「善觀察身業，　　具清凈相好，　為無上丈夫，　　能與一切樂。」

爾時成就語業天子而說偈言：

「遠離彼惡言，　　具美妙功德，　住正念思惟，　　是如來所說。」

爾時應辯天子而說偈言：

「如來梵音聲，　　世間咸尊重，　善察彼時機，　　非義利不說。」

爾時成就義利天子而說偈言：

「遠離不饒益，　　與相應安樂，　不壞於果報，　　是先佛所說。」

爾時不相違天子而說偈言：

「未嘗邪活命，　　求利而妄語，　故佛大名聞，　　世所不能壞。」

爾時實語天子而說偈言：

「佛出於世間，　　所說皆真實，　是故諸天人，　　咸樂聞妙法。」

爾時了實際天子而說偈言：

「佛以實語故，　　得成最正覺，　了緣生諸法，　　名正遍知者。」

爾時超緣生天子而說偈言：

「若有為諸法，　　及諸法實性，　牟尼法中王，　　如理悉知見。」

爾時決定行天子而說偈言：

【現代漢語翻譯】現代漢語譯本『佛陀的身業清凈，所做的一切都沒有錯誤，憐憫所有的眾生，我現在歸依並禮敬他。』

這時，身業決定天子說偈頌道：『佛陀的身業善於決斷選擇，方便利益眾生，我信仰並禮敬這位調御師（指佛陀），他是世間的照明者。』

這時，善觀身天子說偈頌道：『善於觀察佛陀的身業，具足清凈的相好，是無上的大丈夫，能給予一切眾生快樂。』

這時，成就語業天子說偈頌道：『遠離那些惡語，具足美妙的功德，安住于正念的思維，這是如來（指佛陀）所說的。』

這時，應辯天子說偈頌道：『如來的梵音聲，世間都尊重，善於觀察時機，對於沒有意義和利益的話不說。』

這時，成就義利天子說偈頌道：『遠離那些沒有利益的事情，給予相應的安樂，不破壞因果報應，這是過去的佛陀所說的。』

這時，不相違天子說偈頌道：『不曾以邪惡的方式生活，爲了求取利益而說謊，所以佛陀的名聲廣大，世間無法破壞。』

這時，實語天子說偈頌道：『佛陀出現於世間，所說的一切都是真實的，因此諸天人和人們，都喜歡聽聞微妙的佛法。』

這時，了實際天子說偈頌道：『佛陀因為說真實的話，才成就了最正覺，瞭解緣起所生的諸法，所以被稱為正遍知者（指佛陀）。』

這時，超緣生天子說偈頌道：『對於有為的諸法，以及諸法的真實本性，牟尼（指佛陀）是法中的王者，都能如理如實地知見。』

這時，決定行天子說偈頌道：

【English Translation】 English version 'The Buddha's bodily actions are pure, all that he does is without error, he has compassion for all living beings, I now take refuge in and pay homage to him.'

At that time, the Deva (celestial being) named 'Determined in Bodily Actions' spoke in verse: 'The Buddha's bodily actions are well-decided, skillfully benefiting all beings, I believe in and pay homage to the Teacher (referring to the Buddha), who is the illuminator of the world.'

At that time, the Deva named 'Observing Bodily Actions' spoke in verse: 'Well observing the Buddha's bodily actions, possessing pure marks and characteristics, he is the unsurpassed great man, capable of giving happiness to all.'

At that time, the Deva named 'Accomplished in Verbal Actions' spoke in verse: 'Far from those evil words, possessing wonderful merits, abiding in right mindfulness and thought, this is what the Tathagata (referring to the Buddha) has spoken.'

At that time, the Deva named 'Eloquent' spoke in verse: 'The Tathagata's Brahma-like voice, is respected by the world, skillfully observing the opportune time, he does not speak of what is meaningless and without benefit.'

At that time, the Deva named 'Accomplished in Benefit' spoke in verse: 'Far from what is not beneficial, giving corresponding peace and happiness, not destroying the results of karma, this is what the Buddhas of the past have spoken.'

At that time, the Deva named 'Non-Contradictory' spoke in verse: 'Never living by wrong means, nor lying for the sake of gain, therefore the Buddha's great fame is known, and cannot be destroyed by the world.'

At that time, the Deva named 'Truthful Speech' spoke in verse: 'The Buddha appears in the world, all that he speaks is true, therefore all Devas and humans, are happy to hear the wonderful Dharma (teachings).'

At that time, the Deva named 'Understanding Reality' spoke in verse: 'Because the Buddha speaks truthfully, he has attained the most perfect enlightenment, understanding all phenomena arising from conditions, therefore he is called the Perfectly Enlightened One (referring to the Buddha).'

At that time, the Deva named 'Transcending Conditioned Arising' spoke in verse: 'Regarding conditioned phenomena, and the true nature of all phenomena, the Muni (referring to the Buddha) is the king of the Dharma, and knows and sees them all as they truly are.'

At that time, the Deva named 'Determined in Practice' spoke in verse:

「于自他所作，　　身語意業行，　佛以清凈智，　　悉能分別說。」

爾時定意天子而說偈言：

「佛以清凈意，　　六返觀眾生，　歸命救世尊，　　大悲無與等。」

爾時善伺察天子而說偈言：

「如來有所作，　　威儀無缺減，　悲智常相應，　　愍念於三有。」

爾時覺意天子而說偈言：

「佛心所緣處，　　身語悉調柔，　于諸大眾中，　　未嘗有錯謬。」

爾時明瞭意天子而說偈言：

「佛以意為地，　　大悲觀眾生，　知法自性空，　　方便令開悟。」

爾時過去善巧天子而說偈言：

「若人于往昔，　　所修諸行業，　施戒忍進禪，　　如來悉明瞭。」

爾時觀察過去天子而說偈言：

「宿植諸德本，　　承事多億佛，　今滿彼昔心，　　獲得菩提果。」

爾時具足相應行天子而說偈言：

「佛于無量劫，　　隨處修勝行，　正念常相應，　　不捨菩提故。」

爾時觀察先行天子而說偈言：

「親近諸如來，　　修習善咨問，　樂住三摩地，　　出生種種法。」

爾時本行相應天子而說偈言：

「過去諸佛所，　　請問如教行，　於三摩地門，　　觀察無疲倦。」

爾時知宿住天子而說

【現代漢語翻譯】現代漢語譯本『對於自己或他人所做，身、語、意三方面的行為，佛以清凈的智慧，都能完全分辨並解說。』當時，定意天子以偈頌說道：『佛以清凈的意念，六次觀察眾生，歸依救世的佛陀，他的大悲心無與倫比。』當時，善伺察天子以偈頌說道：『如來所做的一切，威儀沒有絲毫缺失，悲心和智慧常常相應，憐憫著三界眾生。』當時，覺意天子以偈頌說道：『佛的心所專注之處，身語都調和柔順，在所有大眾之中，從未有過任何錯誤。』當時，明瞭意天子以偈頌說道：『佛以意念為基礎，以大悲心觀察眾生，知道諸法自性本空，用方便法門使眾生開悟。』當時，過去善巧天子以偈頌說道：『如果有人在過去，所修的各種行業，佈施、持戒、忍辱、精進、禪定，如來都完全明瞭。』當時，觀察過去天子以偈頌說道：『過去種下各種功德的根本，承事過無數的佛，如今圓滿了過去的願望，獲得了菩提的果實。』當時，具足相應行天子以偈頌說道：『佛在無量劫中，隨處修行殊勝的行持，正念常常相應，不捨棄追求菩提的緣故。』當時，觀察先行天子以偈頌說道：『親近各位如來，修習善巧的請教，樂於安住於三摩地（samadhi，禪定），從而生出種種法門。』當時，本行相應天子以偈頌說道：『在過去諸佛之處，請問並按照教導修行，對於三摩地（samadhi，禪定）的法門，觀察而不感到疲倦。』當時，知宿住天子以偈頌說道：

【English Translation】 English version 'Regarding actions done by oneself or others, in body, speech, and mind, the Buddha, with pure wisdom, can completely discern and explain them.' At that time, the Deva (celestial being) named 'Fixed Intention' spoke in verse: 'The Buddha, with a pure mind, observes sentient beings six times, takes refuge in the world-saving Buddha, whose great compassion is unparalleled.' At that time, the Deva named 'Good Observer' spoke in verse: 'Whatever the Tathagata (Buddha) does, his demeanor is without any flaw, compassion and wisdom are always in harmony, he pities the beings in the three realms.' At that time, the Deva named 'Aware Intention' spoke in verse: 'Wherever the Buddha's mind focuses, his body and speech are harmonious and gentle, among all the assemblies, there has never been any mistake.' At that time, the Deva named 'Clear Intention' spoke in verse: 'The Buddha takes the mind as the foundation, observes sentient beings with great compassion, knows that the nature of all dharmas (teachings) is empty, and uses skillful means to enlighten beings.' At that time, the Deva named 'Past Skillful' spoke in verse: 'If someone in the past, has cultivated various actions, giving, keeping precepts, patience, diligence, and meditation, the Tathagata (Buddha) knows them all completely.' At that time, the Deva named 'Observer of the Past' spoke in verse: 'Having planted the roots of various merits in the past, having served countless Buddhas, now fulfilling past wishes, one obtains the fruit of Bodhi (enlightenment).' At that time, the Deva named 'Accomplished Corresponding Practice' spoke in verse: 'The Buddha, in countless kalpas (eons), practices superior conduct everywhere, with right mindfulness always in harmony, not abandoning the pursuit of Bodhi (enlightenment).' At that time, the Deva named 'Observer of Prior Conduct' spoke in verse: 'Having been close to all the Tathagatas (Buddhas), having practiced skillful inquiries, delighting in dwelling in samadhi (meditative absorption), thus giving rise to various dharmas (teachings).' At that time, the Deva named 'Corresponding Fundamental Practice' spoke in verse: 'In the presence of past Buddhas, having inquired and practiced according to the teachings, regarding the gate of samadhi (meditative absorption), observing without feeling weary.' At that time, the Deva named 'Knower of Past Lives' spoke in verse:

偈言：

「生死多過失，　　應作不應作，　如來了知已，　　為說解脫法。」

爾時觀先業行天子而說偈言：

「昔同造諸惡，　　染污業相似，　或迭相食啖，　　或與之遊戲。」

爾時了前際天子而說偈言：

「如來出世間，　　以禪定智力，　能知過去世，　　諸趣無有礙。」

爾時知后際天子而說偈言：

「佛知未來世，　　智慧無障礙，　此歿及彼生，　　業報亦復爾。」

爾時知后際境界天子而說偈言：

「如來知后際，　　智力無限礙，　眾生所行行，　　隨業受其報。」

爾時離輪迴天子而說偈言：

「如來大勇猛，　　成就無上慧，　於三有不著，　　住最勝境界。」

爾時了世俗天子而說偈言：

「眾生所歸趣，　　起種種憶想，　但唯假名字，　　此如來所說。」

爾時觀現在天子而說偈言：

「現在勇猛尊，　　智力無能壞，　河沙諸佛土，　　分別無限礙。」

爾時住無畏天子而說偈言：

「聖主法中王，　　照三世平等，　諸法無自性，　　愚夫不能了。」

爾時智無著天子而說偈言：

「如來善調伏，　　三世無所住，　以法離自性，　　一切無所得。」

爾時明三世慧

【現代漢語翻譯】現代漢語譯本偈語：『生死之中多有錯失，應該做的沒有做，不應該做的卻做了，如來佛完全知曉這些，所以為眾生宣說解脫的方法。』

當時，觀察過去業行的天子說偈語：『過去我們一同造作各種惡業，所染污的業力也相似，有時互相吞食，有時一起嬉戲。』

當時，明瞭前際的天子說偈語：『如來佛出世間，憑藉禪定和智慧的力量，能夠知曉過去世，在各個輪迴中都沒有障礙。』

當時，知曉后際的天子說偈語：『佛陀知曉未來世，智慧沒有障礙，此處的生命終結和彼處的生命開始，業報也是如此。』

當時，知曉后際境界的天子說偈語：『如來佛知曉未來，智慧力量無限無礙，眾生所做的一切行為，都將隨著業力而承受相應的果報。』

當時，脫離輪迴的天子說偈語：『如來佛大勇猛，成就無上智慧，對於三界（欲界、色界、無色界）不執著，安住于最殊勝的境界。』

當時，明瞭世俗的天子說偈語：『眾生所歸向和追求的，都只是生起種種的憶想，這些都只是虛假的名稱，這是如來佛所說的。』

當時，觀察現在的天子說偈語：『現在勇猛的佛陀，智慧力量無法被摧毀，如同恒河沙數般多的佛土，都能分別明瞭，沒有障礙。』

當時，安住于無畏的天子說偈語：『聖主是佛法中的法王，照見過去、現在、未來三世平等，諸法沒有自性，愚癡的人不能明白。』

當時，智慧無所執著的天子說偈語：『如來佛善於調伏，在過去、現在、未來三世都沒有執著，以佛法遠離自性，一切都沒有所得。』

當時，明瞭三世智慧的天子說偈語：

【English Translation】 English version Verses: 'In the cycle of birth and death, there are many errors; what should be done is not done, and what should not be done is done. The Tathagata (如來, Buddha) knows all this, and therefore teaches the path to liberation.'

Then, the Deva (天子, celestial being) who observes past actions spoke in verses: 'In the past, we together committed various evil deeds, and the defiled karma was similar. Sometimes we devoured each other, and sometimes we played together.'

Then, the Deva who understands the past spoke in verses: 'The Tathagata appears in the world, with the power of meditation and wisdom, able to know the past lives, without any hindrance in all realms of existence.'

Then, the Deva who knows the future spoke in verses: 'The Buddha knows the future, with wisdom without hindrance. The end of life here and the beginning of life there, the karmic retribution is also like this.'

Then, the Deva who knows the future realms spoke in verses: 'The Tathagata knows the future, with boundless and unhindered wisdom. All the actions that sentient beings perform, they will receive the corresponding retribution according to their karma.'

Then, the Deva who is free from the cycle of rebirth spoke in verses: 'The Tathagata is greatly courageous, having attained supreme wisdom. He is not attached to the three realms (desire realm, form realm, formless realm), and dwells in the most excellent state.'

Then, the Deva who understands the mundane world spoke in verses: 'What sentient beings turn to and seek are just the arising of various thoughts and memories. These are just false names, as the Tathagata has said.'

Then, the Deva who observes the present spoke in verses: 'The courageous Buddha of the present, whose wisdom cannot be destroyed, can clearly distinguish and understand the Buddha lands as numerous as the sands of the Ganges River, without any hindrance.'

Then, the Deva who dwells in fearlessness spoke in verses: 'The Holy Lord is the King of Dharma (法, Buddhist teachings), illuminating the equality of the three times (past, present, future). All dharmas (法, phenomena) have no self-nature, which the foolish cannot understand.'

Then, the Deva whose wisdom is without attachment spoke in verses: 'The Tathagata is skilled in taming, not dwelling in the past, present, or future. Through the Dharma, he is detached from self-nature, and nothing is attained.'

Then, the Deva who understands the wisdom of the three times spoke in verses:

天子而說偈言：

「了過未無體，　　蘊起倏歸滅，　如是輪迴相，　　牟尼之所說。」

爾時意無著天子而說偈言：

「諸法皆幻化，　　如陽焰谷響，　有情及世間，　　自性非真實。」

爾時喜三世天子而說偈言：

「如來慧無等，　　能了知三世，　諸根自性空，　　一切皆如幻。」

爾時樂欲行天子而說偈言：

「如來於中夜，　　示現成正覺，　發勤勇樂欲，　　未曾有退減。」

爾時發起樂欲天子而說偈言：

「佛為世光明，　　精進無損減，　由彼大勇猛，　　超出成正覺。」

爾時超欲想天子而說偈言：

「佛出於世間，　　極勇猛精進，　能超欲淤泥，　　如蓮不著水。」

爾時樂欲解脫天子而說偈言：

「如來出興世，　　說法界平等，　唯一無二相，　　故我稱讚禮。」

爾時發起精進天子而說偈言：

「如來大威德，　　能警覺群品，　勤修不懈怠，　　天魔不能壞。」

爾時具正念天子而說偈言：

「佛於一切處，　　常起彼正念，　是故成道已，　　獲得念無減。」

爾時住等引天子而說偈言：

「如來常在定，　　知眾生性慾，　隨彼所修行，　　而為說諸法。」

爾時

【現代漢語翻譯】現代漢語譯本天子（指天界的統治者）於是說偈頌：『過去、現在、未來都沒有實體，五蘊（色、受、想、行、識）生起后迅速歸於滅亡，這就是輪迴的真相，是牟尼（釋迦牟尼的尊稱）所說的。』

當時，意無著天子（指不執著于意念的天子）說偈頌：『一切諸法都是虛幻的，如同陽光下的幻影和山谷的回聲，有情眾生和世間萬物，其自性都不是真實的。』

當時，喜三世天子（指對過去、現在、未來三世都感到歡喜的天子）說偈頌：『如來（佛的稱號）的智慧無與倫比，能夠了知過去、現在、未來三世，諸根（眼、耳、鼻、舌、身、意）的自性是空性的，一切都如幻象一般。』

當時，樂欲行天子（指喜歡修行、渴望解脫的天子）說偈頌：『如來在半夜時分，示現成就正覺（完全的覺悟），發起勤奮勇猛的修行，從未有過退縮和減弱。』

當時，發起樂欲天子（指發起修行意願的天子）說偈頌：『佛是世間的光明，精進修行沒有絲毫減損，由於他那偉大的勇猛，最終超越一切成就正覺。』

當時，超欲想天子（指超越慾望和妄想的天子）說偈頌：『佛陀出現在世間，極其勇猛精進，能夠超越慾望的泥潭，如同蓮花不沾染水一樣。』

當時，樂欲解脫天子（指渴望解脫的天子）說偈頌：『如來出現於世間，宣說諸法平等，唯一而無二相，所以我稱讚並禮敬他。』

當時，發起精進天子（指發起精進修行的天子）說偈頌：『如來具有大威德，能夠警醒眾生，勤奮修行不懈怠，天魔也不能夠破壞他的修行。』

當時，具正念天子（指具有正確念頭的天子）說偈頌：『佛在一切處，常常保持正念，因此成道之後，獲得的念力沒有絲毫減弱。』

當時，住等引天子（指安住于禪定的天子）說偈頌：『如來常常處於禪定之中，瞭解眾生的根性，隨順他們所修行的法門，而為他們宣說各種佛法。』

【English Translation】 English version Then the Deva (a celestial being, a ruler of the heavens) spoke in verse: 'The past, present, and future have no substance; the aggregates (skandhas) arise and quickly return to extinction. Such is the nature of samsara (cycle of birth and death), as spoken by Muni (an epithet for Shakyamuni Buddha).'

At that time, the Deva 'Intent Without Attachment' spoke in verse: 'All dharmas (phenomena) are illusory, like a mirage or an echo in a valley. Sentient beings and the world, their nature is not real.'

At that time, the Deva 'Joyful in the Three Times' spoke in verse: 'The Tathagata's (another epithet for the Buddha) wisdom is unparalleled, able to know the three times (past, present, and future). The nature of the senses (eye, ear, nose, tongue, body, mind) is empty; all is like an illusion.'

At that time, the Deva 'Desiring to Practice' spoke in verse: 'The Tathagata, in the middle of the night, manifested the attainment of perfect enlightenment. He initiated diligent and courageous practice, never having retreated or diminished.'

At that time, the Deva 'Initiating Desire' spoke in verse: 'The Buddha is the light of the world, his diligence is without diminution. Through his great courage, he transcended all and attained perfect enlightenment.'

At that time, the Deva 'Transcending Desire and Thought' spoke in verse: 'The Buddha appears in the world, with extreme courage and diligence. He is able to transcend the mud of desire, like a lotus that does not cling to water.'

At that time, the Deva 'Desiring Liberation' spoke in verse: 'The Tathagata appears in the world, proclaiming the equality of all dharmas, unique and without duality. Therefore, I praise and pay homage to him.'

At that time, the Deva 'Initiating Diligence' spoke in verse: 'The Tathagata has great power and virtue, able to awaken all beings. He practices diligently without laziness; even the demons cannot destroy his practice.'

At that time, the Deva 'Possessing Right Mindfulness' spoke in verse: 'The Buddha, in all places, always maintains right mindfulness. Therefore, having attained enlightenment, his mindfulness has not diminished.'

At that time, the Deva 'Dwelling in Samadhi' spoke in verse: 'The Tathagata is always in samadhi (meditative absorption), understanding the faculties of beings. According to their practice, he teaches them the various dharmas.'

尊重正智天子而說偈言：

「世尊大智海，　　邊際無限量，　設經百千劫，　　說之不能盡。」

爾時樂解脫天子而說偈言：

「無能勝丈夫，　　樂最上解脫，　由證解脫故，　　於三有不著。」

爾時相應解脫天子而說偈言：

「牟尼大聖主，　　具解脫知見，　度無盡眾生，　　真智無有減。」

爾時觀往行天子而說偈言：

「昔于然燈佛，　　達勝義法行，　勤修不退轉，　　證得大菩提。」

爾時甚深行天子而說偈言：

「佛久離諸惡，　　非如余有情，　知法自性空，　　於三際無礙。」

爾時廣慧天子而說偈言：

「佛於一切智，　　心不生疑惑，　正念常現前，　　如持油滿缽。」

爾時無散亂天子而說偈言：

「佛心常湛然，　　未曾有散亂，　法性本無染，　　眾生不能解。」

爾時安住智天子而說偈言：

「如來不共法，　　甚深叵思議，　於一切眾生，　　未曾不擇舍。」

爾時超諸有天子而說偈言：

「佛為天中仙，　　三界無倫比，　了達一切法，　　勝智無過上。」

爾時堅固不退天子而說偈言：

「堅勇最勝尊，　　於法無所畏，　覺悟諸有情，　　其心悉平等。」

【現代漢語翻譯】現代漢語譯本尊重正智天子，他們以偈頌讚嘆道：『世尊的智慧如大海般深廣，沒有邊際，即使經過百千劫的時間來講述，也無法完全道盡。』

當時，樂解脫天子以偈頌說道：『無能勝的丈夫，追求最上的解脫，因為證得了脫，所以對三界的存在不再執著。』

當時，相應解脫天子以偈頌說道：『牟尼（釋迦牟尼佛的稱號）大聖主，具備解脫的智慧和見解，度化無盡的眾生，他的真智永不衰減。』

當時，觀往行天子以偈頌說道：『過去在然燈佛（過去佛）面前，通達了殊勝的真理和修行，勤奮修行不退轉，最終證得了無上菩提。』

當時，甚深行天子以偈頌說道：『佛陀早已遠離一切惡行，不像其他有情眾生，他了知諸法自性本空，對於過去、現在、未來三際都沒有障礙。』

當時，廣慧天子以偈頌說道：『佛陀對於一切智慧，心中沒有絲毫疑惑，正念常常在眼前，就像拿著盛滿油的缽一樣小心謹慎。』

當時，無散亂天子以偈頌說道：『佛陀的心常常清澈平靜，從未有過散亂，法的本性本來就沒有污染，眾生卻不能理解。』

當時，安住智天子以偈頌說道：『如來（佛的稱號）的獨特法門，深奧難測，對於一切眾生，沒有不加以選擇和捨棄的。』

當時，超諸有天子以偈頌說道：『佛陀是天界中的仙人，在三界中無與倫比，通達一切法，他的殊勝智慧無與倫比。』

當時，堅固不退天子以偈頌說道：『堅強勇敢的最勝尊，對於佛法毫無畏懼，覺悟一切有情眾生，他的心平等無二。』

【English Translation】 English version The Devas (celestial beings) who respected the Righteous Wisdom, spoke in verses: 'The World Honored One's (Buddha's) wisdom is like a vast ocean, boundless and without end. Even if one were to speak of it for hundreds of thousands of kalpas (eons), it could not be fully described.'

Then, the Deva named Joyful Liberation spoke in verses: 'The invincible hero, who delights in the supreme liberation, because he has attained liberation, he is no longer attached to the three realms of existence (desire, form, and formless).'

Then, the Deva named Corresponding Liberation spoke in verses: 'The great sage Muni (another name for Buddha), possesses the wisdom and insight of liberation, he liberates endless sentient beings, and his true wisdom never diminishes.'

Then, the Deva named Observing Past Actions spoke in verses: 'In the past, before Dipamkara Buddha (a past Buddha), he understood the supreme truth and practice, diligently cultivated without regression, and finally attained supreme Bodhi (enlightenment).'

Then, the Deva named Profound Practice spoke in verses: 'The Buddha has long been free from all evils, unlike other sentient beings. He knows that the nature of all dharmas (phenomena) is emptiness, and he is unobstructed in the three times (past, present, and future).'

Then, the Deva named Vast Wisdom spoke in verses: 'The Buddha has no doubt about all wisdom, his right mindfulness is always present, like holding a bowl full of oil with great care.'

Then, the Deva named Non-Distraction spoke in verses: 'The Buddha's mind is always clear and calm, never distracted. The nature of dharma is originally without defilement, but sentient beings cannot understand it.'

Then, the Deva named Abiding Wisdom spoke in verses: 'The Tathagata's (another name for Buddha) unique teachings are profound and inconceivable. Towards all sentient beings, he never fails to choose and relinquish.'

Then, the Deva named Transcending All Existence spoke in verses: 'The Buddha is a celestial being among the heavens, unparalleled in the three realms. He understands all dharmas, and his supreme wisdom is unsurpassed.'

Then, the Deva named Firm and Unwavering spoke in verses: 'The firm and courageous supreme one, has no fear of the Dharma, he awakens all sentient beings, and his mind is equal to all.'

父子合集經卷第十四大正藏第 11 冊 No. 0320 父子合集經

父子合集經卷第十五

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯

外道婆羅門授記品第二十五

爾時會中有外道婆羅門，名缽哩沒啰惹迦，與其眷屬六萬人俱，見諸阿修羅王、迦樓羅王，諸大龍王、夜叉、乾闥婆等，及瓔珞天、四天王天、三十三天、焰摩天、睹史多天、樂變化天、他化自在天、梵眾天、光音天、遍凈天、廣果天等，作供養已，蒙佛授記，及聞凈居諸天子眾以妙音聲，說偈贊佛，歡喜踴躍，得未曾有。

時彼外道從座而起合掌向佛，而作是言：「我聞瞿曇說無我法，心不愛樂，而生疑惑，不樂住處，無家所歸。沙門瞿曇！若無我者，何故此身從因緣生？我見瞿曇神通色相，于天人中最為第一，具足成就廣大威德，令諸見者皆生歡喜。又嘗為諸廣果天子，說一切法即是如來。云何乃言無有我耶？沙門瞿曇！愿為時會如實分別，我當聽受，唯有如來他心能知，令我瞭解，斷除疑網。」

佛言：「善哉！外道！假使汝伸百千問難，我悉能答，不以為難。我返問汝，隨汝意答。外道！云何有情最初結生入母胎中，汝知之否？」

外道答言：「我宗所說有三種

【現代漢語翻譯】現代漢語譯本

《父子合集經》卷第十五

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉詔譯

外道婆羅門授記品第二十五

當時，法會中有一位外道婆羅門，名叫缽哩沒啰惹迦（Parivrajaka，意為遍行者），與他的六萬眷屬一同在場。他們見到諸位阿修羅王、迦樓羅王、諸大龍王、夜叉、乾闥婆等，以及瓔珞天、四天王天、三十三天、焰摩天、睹史多天、樂變化天、他化自在天、梵眾天、光音天、遍凈天、廣果天等，都已作過供養，並蒙受佛陀的授記。他們還聽聞凈居諸天子眾以美妙的聲音，說偈讚歎佛陀，心中歡喜踴躍，感到前所未有。

當時，那位外道從座位上站起來，合掌向佛陀，說道：『我聽聞瞿曇（Gautama，釋迦牟尼的姓）說無我之法，心中並不喜歡，反而產生了疑惑，不樂於安住，無家可歸。沙門瞿曇！如果無我，為何此身會從因緣而生？我見瞿曇神通色相，在天人之中最為第一，具足成就廣大威德，令所有見到的人都心生歡喜。您又曾為諸廣果天子說一切法即是如來。為何又說無我呢？沙門瞿曇！愿您為此時的法會如實分別解說，我當聽受。唯有如來才能知曉他人的心意，請您讓我瞭解，斷除疑惑。』

佛陀說：『善哉！外道！即使你提出百千個疑問，我都能回答，不覺得困難。我反問你，你隨自己的意思回答。外道！有情最初結生入母胎中，你是如何理解的？你知道嗎？』

外道回答說：『我宗所說有三種。』 English version

The Sutra of the Collection of Father and Son, Volume Fifteen

Translated by the Tripitaka Master Chao San Da Fu Shi Hong Lu Qing Xuan Fan Da Shi, the Purple-Robed Shramana Chen Ri Cheng, and others, under Imperial Decree, from the Western Heaven.

Chapter Twenty-Five: The Prophecy of the Heretical Brahmin

At that time, in the assembly, there was a heretical Brahmin named Parivrajaka (meaning 'wanderer'), along with his retinue of sixty thousand people. They had seen the Asura Kings, Garuda Kings, great Dragon Kings, Yakshas, Gandharvas, and others, as well as the Trayastrimsha Heaven, Yama Heaven, Tushita Heaven, Paranirmitavasavartin Heaven, Brahma Heaven, Abhasvara Heaven, Subhakrtsna Heaven, Brhatphala Heaven, etc., all of whom had made offerings and received prophecies from the Buddha. They had also heard the pure-dwelling heavenly beings praising the Buddha with beautiful verses, and they were filled with joy and unprecedented delight.

Then, the heretical Brahmin rose from his seat, put his palms together towards the Buddha, and said, 'I have heard Gautama (Shakyamuni's family name) speak of the doctrine of no-self, and my heart does not rejoice in it. Instead, I have doubts, and I am not happy to stay here, having no home to return to. Shramana Gautama! If there is no self, why does this body arise from causes and conditions? I see that Gautama's supernatural powers and physical form are the foremost among gods and humans, possessing great power and virtue, causing all who see you to rejoice. You have also told the Brhatphala heavenly beings that all dharmas are the Tathagata. Why then do you say there is no self? Shramana Gautama! I wish you would explain this truthfully to this assembly, and I will listen. Only the Tathagata can know the minds of others. Please let me understand and dispel my doubts.'

The Buddha said, 'Excellent, heretic! Even if you were to ask a hundred thousand questions, I would be able to answer them all without difficulty. I will ask you a question in return, and you may answer as you wish. Heretic! How does a sentient being first enter the mother's womb at conception? Do you know this?'

The heretic replied, 'According to my doctrine, there are three types.'

【English Translation】 The Sutra of the Collection of Father and Son, Volume Fifteen Translated by the Tripitaka Master Chao San Da Fu Shi Hong Lu Qing Xuan Fan Da Shi, the Purple-Robed Shramana Chen Ri Cheng, and others, under Imperial Decree, from the Western Heaven. Chapter Twenty-Five: The Prophecy of the Heretical Brahmin At that time, in the assembly, there was a heretical Brahmin named Parivrajaka (meaning 'wanderer'), along with his retinue of sixty thousand people. They had seen the Asura Kings, Garuda Kings, great Dragon Kings, Yakshas, Gandharvas, and others, as well as the Trayastrimsha Heaven, Yama Heaven, Tushita Heaven, Paranirmitavasavartin Heaven, Brahma Heaven, Abhasvara Heaven, Subhakrtsna Heaven, Brhatphala Heaven, etc., all of whom had made offerings and received prophecies from the Buddha. They had also heard the pure-dwelling heavenly beings praising the Buddha with beautiful verses, and they were filled with joy and unprecedented delight. Then, the heretical Brahmin rose from his seat, put his palms together towards the Buddha, and said, 'I have heard Gautama (Shakyamuni's family name) speak of the doctrine of no-self, and my heart does not rejoice in it. Instead, I have doubts, and I am not happy to stay here, having no home to return to. Shramana Gautama! If there is no self, why does this body arise from causes and conditions? I see that Gautama's supernatural powers and physical form are the foremost among gods and humans, possessing great power and virtue, causing all who see you to rejoice. You have also told the Brhatphala heavenly beings that all dharmas are the Tathagata. Why then do you say there is no self? Shramana Gautama! I wish you would explain this truthfully to this assembly, and I will listen. Only the Tathagata can know the minds of others. Please let me understand and dispel my doubts.' The Buddha said, 'Excellent, heretic! Even if you were to ask a hundred thousand questions, I would be able to answer them all without difficulty. I will ask you a question in return, and you may answer as you wish. Heretic! How does a sentient being first enter the mother's womb at conception? Do you know this?' The heretic replied, 'According to my doctrine, there are three types.'

因，父、母、和合，如是成胎。」

佛言：「外道！彼胎為從父貪起耶？」

答言：「不也。」

佛言：「外道！彼胎為從母思起耶？」

答言：「不也。」

佛言：「外道！彼胎為從天中退沒，入母腹耶？」

外道答言：「不知也。」

「外道！彼胎為從人趣中歿，入母腹耶？」答言：「不知也。」

「外道！彼胎為從阿修羅中、地獄中、畜生中、餓鬼中歿，入母腹耶？」

外道答言：「皆不知也。」

佛言：「外道！于意云何？彼胎為從色生，入母腹耶？」

答言：「不知也！」

佛言：「外道！于意云何？彼胎為從受、想、行、識生，入母腹耶？」

答言：「不知也。」

作是說已，佛即告言：「外道！此法甚深微細難知，非汝論議測度能解，唯具正見，專心修學，於此理趣，方能了知。譬如有人患其眼根，得遇良醫，治差其目，由是緣故，復見眾色。外道！若能親近諸善知識，是人即得慧眼清凈，以其慧眼得見深法。若不具足信等五根，入解深法無有是處。是故汝等諸外道輩，在昔生死長夜之中，為彼邪論之所誑惑，起于異見，堅執不捨；于其非法取為正法，于非解脫執為解脫，于非出離而為出離。汝師自壞，亦壞

【現代漢語翻譯】現代漢語譯本『因』是指父親、母親的結合，這樣就形成了胎兒。佛陀說：『外道！這個胎兒是從父親的貪慾產生的嗎？』外道回答說：『不是。』佛陀說：『外道！這個胎兒是從母親的思念產生的嗎？』外道回答說：『不是。』佛陀說：『外道！這個胎兒是從天界死亡，進入母親的腹中嗎？』外道回答說：『不知道。』『外道！這個胎兒是從人道死亡，進入母親的腹中嗎？』外道回答說：『不知道。』『外道！這個胎兒是從阿修羅（非天）、地獄、畜生、餓鬼道死亡，進入母親的腹中嗎？』外道回答說：『都不知道。』佛陀說：『外道！你認為如何？這個胎兒是從色（物質）產生，進入母親的腹中嗎？』外道回答說：『不知道！』佛陀說：『外道！你認為如何？這個胎兒是從受（感受）、想（概念）、行（意志）、識（意識）產生，進入母親的腹中嗎？』外道回答說：『不知道。』說完這些，佛陀就告訴他們：『外道！這個法非常深奧微妙，難以理解，不是你們的辯論和推測所能明白的，只有具備正見，專心修學，才能瞭解其中的道理。譬如有人眼睛有病，遇到好醫生，治好了眼睛，因此又能看見各種顏色。外道！如果能親近善知識，這個人就能得到清凈的慧眼，用慧眼就能看見深奧的法。如果不能具備信等五根，就無法理解深奧的法。所以你們這些外道，在過去生死長夜中，被那些邪說所迷惑，產生不同的見解，固執不放；把非法當作正法，把非解脫當作解脫，把非出離當作出離。你們的老師自己墮落，也讓你們墮落。』

【English Translation】 English version 'Cause' is the union of father and mother, thus a fetus is formed. The Buddha said: 'Outsider! Does this fetus arise from the father's greed?' The outsider replied: 'No.' The Buddha said: 'Outsider! Does this fetus arise from the mother's thoughts?' The outsider replied: 'No.' The Buddha said: 'Outsider! Does this fetus enter the mother's womb after dying in the heavens?' The outsider replied: 'I do not know.' 'Outsider! Does this fetus enter the mother's womb after dying in the human realm?' The outsider replied: 'I do not know.' 'Outsider! Does this fetus enter the mother's womb after dying in the Asura (demigod), hell, animal, or hungry ghost realms?' The outsider replied: 'I do not know any of these.' The Buddha said: 'Outsider! What do you think? Does this fetus enter the mother's womb from form (materiality)?' The outsider replied: 'I do not know!' The Buddha said: 'Outsider! What do you think? Does this fetus enter the mother's womb from feeling, perception, mental formations, or consciousness?' The outsider replied: 'I do not know.' Having said this, the Buddha then said: 'Outsider! This Dharma is very profound and subtle, difficult to understand, and cannot be comprehended by your arguments and speculations. Only those with right view, who diligently study, can understand this principle. For example, if someone has an eye disease, and meets a good doctor who cures their eyes, they can then see various colors again. Outsider! If one can be close to good teachers, that person will obtain the pure eye of wisdom, and with that eye of wisdom, they can see the profound Dharma. If one does not possess the five roots of faith, etc., there is no way to understand the profound Dharma. Therefore, you outsiders, in the long night of past lives, have been deluded by those false teachings, giving rise to different views, stubbornly clinging to them; taking what is not Dharma as Dharma, taking what is not liberation as liberation, and taking what is not escape as escape. Your teachers have corrupted themselves and also corrupted you.'

汝等。外道！譬如有人自己無目，為諸盲者而作引導；當知此輩必墮險難。如是沙門惑婆羅門，實非先覺自稱先覺，自處非道說為正道，自未調伏謂已調伏，自依邪念謂為正念，自非救度謂能救度，自不能知出離之道，謂我能知出離之道。」

佛言：「外道！如牧牛人牽牛渡水，先不能知水之淺處，誤入深淵旋轉洄洑，彼牛舍此未達彼岸，溺於中流，困厄無救。何以故？由牧牛者不能導故。外道！如汝等輩，實非導師自謂導師，令受化者返遭困厄，亦復如是。」

佛言：「外道！我稱導師真善調伏，令于正法，決定安隱；我是正覺，如實覺了，令諸有情真實覺悟；我常正念憶持不忘，亦令眾生離諸散亂；我善出離永脫輪迴，令所化者得盡苦際；我示正道決定無異，令所化者得到彼岸。外道！汝今欲求解脫法者，應當發起清凈樂欲，一心尊重，精勤修學，先所未聞出離法要，當生凈信，令汝入解。先已學者汝宗論議，應當舍離更不尋求，先未獲得正法之藏，令汝悟入通達無礙。」

佛言：「外道！於我法中說有三種和合相應，得入胎藏。所言父者，是為過去先業之因；所言母者，乃為過去先業之緣；最初結生羯邏藍位。業招彼識，托母胎中，此業熟故，于彼受生，如尋香城隨心所現。識依胎已，漸次

【現代漢語翻譯】現代漢語譯本：你們這些外道！譬如有人自己沒有眼睛，卻為那些盲人做引導；應當知道這些人必定會陷入危險和困難。就像那些沙門（出家修行者）和婆羅門（祭司），實際上不是先知卻自稱是先知，自己身處邪道卻說那是正道，自己沒有調伏內心卻說已經調伏，自己依附邪念卻說那是正念，自己不能救度卻說能救度，自己不能知道解脫之道，卻說自己知道解脫之道。佛陀說：『外道！就像牧牛人牽著牛過河，自己不能知道水淺的地方，錯誤地進入深淵，在漩渦中打轉，那些牛舍棄了此岸卻不能到達彼岸，溺死在河流中間，困苦而無法獲救。為什麼呢？因為牧牛人不能引導的緣故。外道！就像你們這些人，實際上不是導師卻自稱是導師，使得接受教化的人反而遭遇困苦和災難，也是這樣。』佛陀說：『外道！我被稱為導師，是真正善於調伏的，使人能在正法中，得到決定性的安穩；我是正覺（完全的覺悟），如實地覺悟了一切，使一切有情眾生真實地覺悟；我常常保持正念，憶持不忘，也使眾生遠離各種散亂；我善於出離，永遠脫離輪迴，使被我教化的人能夠達到苦的盡頭；我所指示的正道是決定不虛的，使被我教化的人能夠到達彼岸。外道！你們現在想要尋求解脫之法的人，應當發起清凈的願望，一心尊重，精勤修學，對於以前沒有聽聞過的解脫法要，應當生起清凈的信心，使你們能夠進入理解。對於以前已經學過的你們宗派的論議，應當捨棄不再尋求，對於以前沒有獲得的正法寶藏，使你們能夠領悟進入，通達無礙。』佛陀說：『外道！在我的法中說有三種和合相應，才能進入胎藏。所說的父親，是過去先業的因；所說的母親，是過去先業的緣；最初結生時，處於羯邏藍（受精卵）的階段。業力招感那個識，寄託在母親的胎中，因為這個業力成熟的緣故，就在那裡受生，就像尋找香城一樣，隨著心念而顯現。識依附在胎中之後，逐漸地

【English Translation】 English version: You, non-Buddhists! It is like a person who has no eyes himself, yet acts as a guide for the blind; know that such people will surely fall into danger and difficulty. Likewise, those Shramanas (ascetics) and Brahmins (priests), who are not truly enlightened but claim to be, who are in the wrong path but say it is the right path, who have not tamed their minds but say they have, who rely on wrong thoughts but say they are right thoughts, who cannot save others but say they can, who do not know the path to liberation but say they do, are like that. The Buddha said, 'Non-Buddhists! It is like a cowherd leading cows across a river, who does not know the shallow places, mistakenly enters a deep whirlpool, and the cows, abandoning this shore, cannot reach the other shore, drowning in the middle of the river, suffering and without rescue. Why is this? Because the cowherd cannot guide them. Non-Buddhists! Like you, who are not truly guides but claim to be, causing those who follow you to encounter suffering and disaster, it is the same.' The Buddha said, 'Non-Buddhists! I am called a guide, truly skilled in taming, enabling people to find decisive peace in the true Dharma; I am the Samyak-sambuddha (perfectly enlightened one), who has truly awakened to all things, enabling all sentient beings to truly awaken; I always maintain right mindfulness, remembering without forgetting, and also enable beings to be free from all distractions; I am skilled in liberation, forever free from the cycle of rebirth, enabling those I teach to reach the end of suffering; the right path I show is definitely not false, enabling those I teach to reach the other shore. Non-Buddhists! Those of you who now seek the path to liberation should arouse pure desire, wholeheartedly respect, diligently study, and for the essential teachings of liberation that you have not heard before, you should generate pure faith, enabling you to enter into understanding. For the doctrines of your own sects that you have already studied, you should abandon and no longer seek them, and for the treasure of the true Dharma that you have not yet obtained, enable yourselves to realize and enter into it, achieving unobstructed understanding.' The Buddha said, 'Non-Buddhists! In my Dharma, it is said that there are three conditions that must come together for one to enter the womb. What is called the father is the cause of past karma; what is called the mother is the condition of past karma; at the initial moment of conception, in the stage of Kalala (embryo). Karma attracts that consciousness, which takes refuge in the mother's womb, and because this karma matures, one is born there, like seeking a city of fragrance, appearing according to one's thoughts. After consciousness has taken refuge in the womb, it gradually'

增廣，譬如世間藥草叢林，依彼大地而得生長。外道！如是彼識入母胎已，漸次成就身支具足。將及產生，形分顯現，因緣和合，相續不斷。外道！如是胎中最初結生分位差別，唯除如來具一切智號正遍知，真實了達，無智愚夫則不能解。」

佛言：「外道！若彼有情從地獄歿，得生人趣，入母胎中，出生世間，當有是相：其聲嘶嗄，語不明瞭，有所言說，人不信用。匆遽慞惶，事多忘失，心常恐怖，身毛顫聳。夢中時見，大火熾然，釜鑊沸騰，奔走求避，獄卒羅剎執杖驅逐，或見被縛，置於柱橛，以杖捶打，求脫不能。或見狂象毒蛇所趁，交橫馳走，不知方處，為人輕賤，視之如賊外道，是為從地獄來，有是余習；智者了知，愚夫不解。」

佛言：「外道！若彼有情從畜生歿，得生人趣，入母胎中，出生世間，當有是相：為人闇鈍、懶惰、多睡，樂食泥土，咀嚼草木，與愚癡人共為交友，常處黑暗及泥塗中。或坐或立，足指掘地，頭多臭氣，蠅蟲𠯗食，動搖無時，不能暫止，常苦飢渴，或得微劣不凈飲食，便生喜足。多為諂詐，虛說見聞。或於夢中，身墮糞穢；或於田野啖其水草；或夢山谷叢林之中，為彼大蟒纏繞于身，受大驚怖無救護者。外道！是為從畜生來有是余習，設經一劫說不能盡；智者了知

【現代漢語翻譯】現代漢語譯本：佛陀進一步闡述道：『外道啊，就像世間的藥草叢林，依賴大地才能生長一樣。外道啊！同樣，識進入母胎后，逐漸成就身體的各個部分，直到臨近出生，形體分明顯現，因緣和合，相續不斷。外道啊！胎中最初結生的分位差別，只有如來（Tathagata，佛的稱號）具足一切智慧，號稱正遍知（Samyaksambuddha，完全覺悟者），才能真實了達，沒有智慧的愚夫是不能理解的。』佛陀說：『外道啊！如果眾生從地獄死亡，轉生到人道，進入母胎，出生到世間，會有這樣的特徵：他的聲音嘶啞，說話不清楚，說的話別人不相信。他會匆忙慌張，經常忘記事情，內心常常恐懼，身體汗毛豎立。在夢中，他會看到大火燃燒，鍋爐沸騰，奔跑逃避，獄卒羅剎（Rakshasa，一種惡鬼）拿著棍棒驅趕，或者看到自己被捆綁，被固定在柱子上，被棍棒捶打，想要逃脫卻不能。或者看到狂象毒蛇追趕，橫衝直撞，不知方向，被人輕視，被視為賊人。外道啊，這就是從地獄來的眾生所遺留的習氣；有智慧的人能夠了解，愚笨的人不能理解。』佛陀說：『外道啊！如果眾生從畜生道死亡，轉生到人道，進入母胎，出生到世間，會有這樣的特徵：他為人愚笨遲鈍、懶惰、嗜睡，喜歡吃泥土，咀嚼草木，與愚癡的人交朋友，常常身處黑暗和泥濘之中。他或坐或站，用腳趾挖地，頭上散發臭氣，蒼蠅蚊蟲叮咬，身體不停搖動，不能片刻停止，常常感到飢渴，即使得到微薄不乾淨的食物，也會感到滿足。他大多諂媚虛偽，謊說見聞。或者在夢中，身體掉入糞便污穢之中；或者在田野里吃水草；或者夢見在山谷叢林中，被大蟒蛇纏繞身體，感到極度驚恐，無人救助。外道啊！這就是從畜生道來的眾生所遺留的習氣，即使經過一劫（kalpa，佛教時間單位，極長的時間）也說不完；有智慧的人能夠了解。』

【English Translation】 English version: The Buddha further elaborated, 'O heretics, just as the forests of medicinal herbs in the world grow depending on the earth, O heretics! Similarly, when consciousness enters the mother's womb, it gradually develops the various parts of the body, until it is about to be born, the form becomes clearly visible, the causes and conditions come together, and the continuity is unbroken. O heretics! The differences in the initial moments of conception in the womb can only be truly understood by the Tathagata (the title of the Buddha), who possesses all wisdom and is called Samyaksambuddha (the fully enlightened one). The ignorant fools without wisdom cannot understand this.' The Buddha said, 'O heretics! If a sentient being dies from hell and is reborn into the human realm, entering the mother's womb and being born into the world, there will be these characteristics: his voice will be hoarse, his speech unclear, and what he says will not be believed by others. He will be hurried and flustered, often forget things, his heart will often be fearful, and the hair on his body will stand on end. In his dreams, he will see great fires burning, cauldrons boiling, running to escape, Rakshasas (a type of demon) holding sticks and chasing him, or see himself bound, fixed to a pillar, beaten with sticks, wanting to escape but unable to. Or he will see mad elephants and poisonous snakes chasing him, running wildly, not knowing the direction, being looked down upon by people, and regarded as a thief. O heretics, these are the residual habits of beings who come from hell; the wise can understand, but the foolish cannot.' The Buddha said, 'O heretics! If a sentient being dies from the animal realm and is reborn into the human realm, entering the mother's womb and being born into the world, there will be these characteristics: he will be dull and slow-witted, lazy, and sleepy, like to eat mud, chew on grass and trees, make friends with foolish people, and often be in darkness and mud. Whether sitting or standing, he will dig the ground with his toes, his head will emit a foul odor, flies and insects will bite him, his body will shake constantly, unable to stop for a moment, he will often feel hungry and thirsty, and even if he gets meager and unclean food, he will be satisfied. He will mostly be flattering and deceitful, falsely reporting what he has seen and heard. Or in his dreams, his body will fall into filth and excrement; or in the fields, he will eat grass and water; or dream that in the valleys and forests, he is being wrapped around by a large python, feeling extremely terrified, with no one to help him. O heretics! These are the residual habits of beings who come from the animal realm, and even after a kalpa (an extremely long period of time in Buddhism), they cannot be fully described; the wise can understand.'

，愚夫不解。」

佛言：「外道！若彼有情從鬼趣歿，得生人趣。入母胎中出生世間，當有是相：其發黃赤，怒目直視，常苦飢渴，性唯慳嫉。多希財利，心無止足，若見他財，為己有想。於他好物，思欲竊取，不凈殘食，食而無恥。見他所有園林花果，多欲摘取而損壞之。外道！是為從鬼趣來有是余習；智者了知，愚夫不解。」

佛言：「外道，若彼有情從修羅歿得生人趣，入母胎中，出生世間。當有是相：常懷忿怒，我慢高心，樂為諍競，結怨不捨，勇健多力，喜于鬥戰，多恃唇吻，陵蔑於他。亦有智力及無明力，攻破他論，以自活命。外道！是為從修羅來有是余習；智者所知，愚夫不解。」

佛言：「外道！若彼有情從人趣歿，復生人趣。入母胎中，出生世間，當有是相：是人質直，樂近賢善，棄遠惡人，篤信守節，顧惜善名。性樂工巧，常懷愧恥，樂行惠施。于善人所，心無違逆。先觀後作，言無疏謬，善能機辯，通致使命。所有教敕憶持不忘，于處非處而能揀擇。外道！是為從人趣來，有是余習；智者所知，愚夫不解。」

佛言：「外道！若彼有情從天界歿，得生人趣。入母胎中，出生世間。當有是相：為人端正，常好潔凈，喜服華鬘，薰香涂香，沐浴其身，厭于塵垢，于彼五欲

【現代漢語翻譯】現代漢語譯本：佛說：『外道！如果那些眾生從餓鬼道死亡，轉生到人道。進入母胎出生到世間，會有這樣的特徵：他們的頭髮黃紅色，怒目直視，常常感到飢餓口渴，天性吝嗇嫉妒。他們貪求財利，內心沒有滿足的時候，如果看到別人的財物，就想據爲己有。對於別人的好東西，就想偷竊，吃不乾淨的殘羹剩飯。看到別人的園林花果，就想摘取並加以破壞。外道！這就是從餓鬼道來的遺留習性；有智慧的人能夠了解，愚笨的人不明白。』佛說：『外道！如果那些眾生從修羅道死亡，轉生到人道。進入母胎出生到世間，會有這樣的特徵：他們常常懷有憤怒，傲慢自大，喜歡爭鬥，結下怨恨不肯罷休，勇敢強壯，喜歡戰鬥，常常憑藉口舌，輕視侮辱他人。他們也有智慧和無明之力，攻破別人的論點，以此來維持生計。外道！這就是從修羅道來的遺留習性；有智慧的人能夠了解，愚笨的人不明白。』佛說：『外道！如果那些眾生從人道死亡，又轉生到人道。進入母胎出生到世間，會有這樣的特徵：這個人正直，喜歡親近賢良，遠離惡人，忠誠守節，愛惜自己的好名聲。天性喜歡工巧技藝，常常懷有慚愧之心，喜歡行善佈施。對於善良的人，內心沒有違逆。先觀察後行動，說話沒有疏漏錯誤，善於隨機應變，能夠通達使命。所有教誨都能記住不忘，對於應該做和不應該做的事情能夠加以選擇。外道！這就是從人道來的遺留習性；有智慧的人能夠了解，愚笨的人不明白。』佛說：『外道！如果那些眾生從天界死亡，轉生到人道。進入母胎出生到世間，會有這樣的特徵：這個人容貌端正，常常喜歡乾淨，喜歡佩戴花環，薰香涂香，沐浴身體，厭惡塵垢，對於五欲（色、聲、香、味、觸）

【English Translation】 English version: The Buddha said, 'Non-Buddhist! If those sentient beings die from the realm of hungry ghosts and are reborn into the human realm, entering a mother's womb and being born into the world, they will have these characteristics: their hair will be yellowish-red, they will stare with angry eyes, they will constantly feel hunger and thirst, and their nature will be stingy and jealous. They will be greedy for wealth and profit, their hearts will never be satisfied, and if they see others' possessions, they will want to claim them as their own. They will desire to steal others' good things, and they will eat unclean leftovers. If they see others' gardens, flowers, and fruits, they will want to pick and damage them. Non-Buddhist! These are the residual habits from the realm of hungry ghosts; the wise understand this, but the foolish do not.' The Buddha said, 'Non-Buddhist! If those sentient beings die from the realm of Asuras (demigods) and are reborn into the human realm, entering a mother's womb and being born into the world, they will have these characteristics: they will often harbor anger, be arrogant and proud, enjoy fighting, bear grudges and not let go, be brave and strong, enjoy battles, often rely on their words, and despise and insult others. They will also have the power of wisdom and ignorance, attacking others' arguments to make a living. Non-Buddhist! These are the residual habits from the realm of Asuras; the wise understand this, but the foolish do not.' The Buddha said, 'Non-Buddhist! If those sentient beings die from the human realm and are reborn into the human realm, entering a mother's womb and being born into the world, they will have these characteristics: this person will be honest, like to be close to the virtuous, stay away from the wicked, be faithful and keep their integrity, cherish their good name. They will naturally enjoy craftsmanship, often feel ashamed, and like to practice charity. Towards good people, their hearts will not be rebellious. They will observe before acting, their words will not be careless or mistaken, they will be good at adapting to circumstances, and they will be able to fulfill their missions. They will remember all teachings and not forget them, and they will be able to choose between what should and should not be done. Non-Buddhist! These are the residual habits from the human realm; the wise understand this, but the foolish do not.' The Buddha said, 'Non-Buddhist! If those sentient beings die from the heavenly realm and are reborn into the human realm, entering a mother's womb and being born into the world, they will have these characteristics: this person will be handsome, always like cleanliness, enjoy wearing garlands, using incense and perfumes, bathing their body, and be disgusted by dirt. Regarding the five desires (form, sound, smell, taste, touch),

歌舞音樂，唯擇上妙而不淫泆，常與善人共為交契。好登樓閣華麗堂宇，性唯慈忍，令他喜悅。常以上服瓔珞嚴身，進止威儀心無懈惰。外道！是為從天中來有是余習；智者所知，愚夫不解。」

佛言：「外道！若善男子，善女人，于善知識親近恭敬，供養禮拜，樂聞正法，如理作意，即得超越如向所說諸惡色相。

「外道！當知：若地獄來生人間者，以其先因多造瞋業損害有情，墮在地獄受諸苦惱，今得為人，尚懷瞋惱，遇善知識為說對治相應善法，令起慈心，漸令修習戒波羅蜜。

「外道！當知：若畜生來生人間者，以其先因積集愚癡，數數造作彼不凈行，今得為人尚多淫泆，遇善知識為說十二緣生觀行，對治無明，令生覺悟，發生凈慧，漸令修習般若波羅蜜。

「外道！當知：若鬼趣來生人間者，彼由先因慳貪嫉妒，長時造作，而無間斷，今得人身，性多鄙吝，遇善知識為說佈施相應善法，對治彼慳，漸令修習施波羅蜜。

「外道！當知：若阿修羅中來生人間者，彼先造作廣大福行，常生我慢，陵蔑他人，今生人中，性多高舉，遇善知識為說六處及空法門，對治我慢，漸令修習忍波羅蜜。

「外道！當知：若人趣中來生人間者，由彼先修十善業道慣習力故，樂近善友，柔

【現代漢語翻譯】現代漢語譯本：『歌舞音樂方面，只選擇上等的、不淫蕩放縱的，常常與善良的人結交為朋友。喜歡登上樓閣華麗的廳堂，性情唯有慈愛和忍耐，使他人感到喜悅。常常用上好的衣服和瓔珞裝飾身體，舉止威嚴，內心不懈怠。外道啊！這就是從天道來的人所具有的遺留習性；這是智者所能理解的，愚笨的人不能理解。』佛說：『外道啊！如果善男子、善女人，對於善知識親近恭敬，供養禮拜，喜歡聽聞正法，如理作意，就能超越像前面所說的各種惡劣的色相。『外道啊！應當知道：如果從地獄道來投生到人間的人，因為他們前世大多造作嗔恨的業，損害眾生，墮入地獄遭受各種苦惱，現在得到人身，仍然懷有嗔恨惱怒，遇到善知識為他們宣說對治嗔恨的相應善法，使他們生起慈悲心，逐漸讓他們修習戒波羅蜜（Sila Paramita，持戒的圓滿）。』『外道啊！應當知道：如果從畜生道來投生到人間的人，因為他們前世積聚愚癡，屢次造作不凈的行為，現在得到人身仍然大多淫蕩放縱，遇到善知識為他們宣說十二緣起觀行，對治無明，使他們產生覺悟，生起清凈的智慧，逐漸讓他們修習般若波羅蜜（Prajna Paramita，智慧的圓滿）。』『外道啊！應當知道：如果從鬼道來投生到人間的人，他們由於前世慳吝貪婪嫉妒，長期造作，沒有間斷，現在得到人身，性情大多鄙陋吝嗇，遇到善知識為他們宣說佈施相應的善法，對治他們的慳吝，逐漸讓他們修習施波羅蜜（Dana Paramita，佈施的圓滿）。』『外道啊！應當知道：如果從阿修羅道來投生到人間的人，他們前世造作廣大的福德行為，常常生起我慢，輕蔑他人，現在生到人間，性情大多高傲自大，遇到善知識為他們宣說六處和空法門，對治他們的我慢，逐漸讓他們修習忍波羅蜜（Ksanti Paramita，忍辱的圓滿）。』『外道啊！應當知道：如果從人道來投生到人間的人，由於他們前世修習十善業道的習慣力量，喜歡親近善友，性情柔和，容易接受教誨，遇到善知識，能夠聽聞正法，如理作意，逐漸修習一切善法。』

【English Translation】 English version: 'In terms of singing, dancing, and music, they only choose the superior and non-licentious, and they often associate with virtuous people. They like to ascend to pavilions and magnificent halls, and their nature is only compassionate and patient, making others happy. They often adorn their bodies with fine clothes and necklaces, their demeanor is dignified, and their minds are not lazy. O heretic! These are the residual habits of those who come from the heavens; this is what the wise understand, but the foolish do not.' The Buddha said, 'O heretic! If a good man or a good woman approaches, respects, makes offerings to, and bows to a virtuous teacher, delights in hearing the true Dharma, and reflects on it properly, they will transcend the various evil appearances mentioned earlier.' 'O heretic! You should know that if someone is reborn into the human realm from hell, it is because in their past lives they mostly created karma of anger, harming sentient beings, and fell into hell to suffer various torments. Now, having obtained a human body, they still harbor anger and resentment. When they encounter a virtuous teacher who explains the corresponding good Dharma to counteract anger, it will cause them to generate compassion and gradually cultivate Sila Paramita (the perfection of discipline).' 'O heretic! You should know that if someone is reborn into the human realm from the animal realm, it is because in their past lives they accumulated ignorance and repeatedly engaged in impure conduct. Now, having obtained a human body, they are still mostly licentious and unrestrained. When they encounter a virtuous teacher who explains the contemplation of the twelve links of dependent origination to counteract ignorance, it will cause them to awaken, generate pure wisdom, and gradually cultivate Prajna Paramita (the perfection of wisdom).' 'O heretic! You should know that if someone is reborn into the human realm from the ghost realm, it is because in their past lives they were stingy, greedy, and jealous, engaging in these actions for a long time without interruption. Now, having obtained a human body, their nature is mostly mean and miserly. When they encounter a virtuous teacher who explains the corresponding good Dharma of giving to counteract their stinginess, it will gradually cause them to cultivate Dana Paramita (the perfection of giving).' 'O heretic! You should know that if someone is reborn into the human realm from the Asura realm, it is because in their past lives they performed great meritorious deeds but often generated arrogance and looked down on others. Now, having been born into the human realm, their nature is mostly haughty and conceited. When they encounter a virtuous teacher who explains the six sense bases and the Dharma of emptiness to counteract their arrogance, it will gradually cause them to cultivate Ksanti Paramita (the perfection of patience).' 'O heretic! You should know that if someone is reborn into the human realm from the human realm, it is because in their past lives they cultivated the ten virtuous paths of action, and due to the force of habit, they like to be close to virtuous friends, their nature is gentle, and they are easy to accept teachings. When they encounter a virtuous teacher, they can hear the true Dharma, reflect on it properly, and gradually cultivate all good Dharmas.'

和共住。觀察正理悟無常法，厭生死苦，忻真常樂。漸次修習六波羅蜜，能發無上菩提道意，當得如來一切種智。

「外道！當知：若天趣中來生人間者，是人前身所修施戒，不能忘相，皆希果報，以是緣故得生天上，久受天樂，退生人世，為由宿昔福慧力故，念已先業，必從天墮，而於此身勤加精進。勸行佈施，不應希報，若住相者，則為過患，應住無相，得福無量，勸持凈戒，不應希報。若取相者則為瑕垢，應當純凈，離諸染污。如是持戒，得福無量，于佛菩提，得不退轉。

「複次，外道！從地獄出，得生人趣者，是人應當近善知識，樂聞三世佛所說法，住阿蘭若專修梵行，精勤習學，心無疲懈，巧于問難分別義趣，了一切法無有自性，由解法故樂為他說。或於聚落城邑之中，化諸比丘及比丘尼，諸優婆塞、優婆夷等，講宣正法，能令自他斷惡修善，漸次修習得無上道。

「複次，外道！從畜生脫得生人趣，彼應親近善友良緣，得聞正法，舍離愚癡，由善友力多聞熏習，觀諸法空，離諸纏縛，而於自身作非有想，于大眾中心無所畏，自然證得平等法性，了一切法本無自性，速能獲得一切種智。

「複次，外道！從餓鬼脫得生人趣者，彼應依止善友知識，初習佈施，除其慳貪。由行施故

【現代漢語翻譯】現代漢語譯本與僧眾共同居住。觀察正理，領悟無常的法則，厭惡生死的痛苦，欣求真實恒久的快樂。逐漸修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），能發起無上菩提道心，應當證得如來的一切種智（佛陀所具有的對一切事物和道理的智慧）。『外道！應當知道：如果從天道轉生到人間的人，是其前世所修的佈施和持戒，不能忘卻有相，都希望得到果報，因為這個緣故得以生到天上，長久享受天上的快樂，退墮到人間，因為過去世的福德和智慧的力量，回憶起以前的業力，必定從天上墮落，而在此生勤加精進。勸人行佈施，不應該希望得到回報，如果執著于有相，就會有過失，應當安住于無相，才能得到無量的福德。勸人持守清凈的戒律，不應該希望得到回報。如果執著于有相，就會有瑕疵污垢，應當保持純凈，遠離一切染污。像這樣持戒，才能得到無量的福德，對於佛的菩提，才能不退轉。『再者，外道！從地獄出來，得以轉生到人道的人，這個人應當親近善知識，樂於聽聞三世諸佛所說的法，住在寂靜處專修清凈的梵行，精勤學習，心中沒有疲憊懈怠，善於提問和辨別義理，明瞭一切法沒有自性，因為理解了法的緣故，樂於為他人說法。或者在村落城鎮之中，教化諸比丘和比丘尼，諸優婆塞（在家男居士）、優婆夷（在家女居士）等，宣講正法，能夠使自己和他人斷除惡行，修習善行，逐漸修習而證得無上道。『再者，外道！從畜生道脫離而得以轉生到人道的人，他應當親近善友良緣，得以聽聞正法，舍離愚癡，因為善友的力量，多聞熏習，觀察諸法皆空，脫離一切纏縛，而對於自身作非有之想，在大眾之中內心無所畏懼，自然證得平等的法性，明瞭一切法本來沒有自性，迅速能夠獲得一切種智。『再者，外道！從餓鬼道脫離而得以轉生到人道的人，他應當依止善友知識，開始學習佈施，去除慳吝貪婪。因為行佈施的緣故

【English Translation】 English version Living together with the Sangha. Observing the right principles, realizing the impermanent nature of things, detesting the suffering of birth and death, and longing for true and lasting happiness. Gradually cultivating the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), one can generate the aspiration for the unsurpassed Bodhi path and attain the Tathagata's Omniscience (the Buddha's wisdom of all things and principles). 'O heretics! Know this: if a being is reborn in the human realm from the heavenly realm, it is because in their previous life they practiced giving and morality, but could not let go of attachment to form, and hoped for rewards. For this reason, they were born in the heavens, enjoyed heavenly bliss for a long time, and then fell back to the human world. Due to the power of past merits and wisdom, they remember their previous karma and inevitably fall from the heavens. In this life, they should diligently strive forward. When encouraging others to give, one should not hope for rewards. If one clings to form, it will be a fault. One should abide in non-form to gain immeasurable merit. When encouraging others to uphold pure precepts, one should not hope for rewards. If one clings to form, it will be a flaw. One should remain pure and free from all defilements. By upholding precepts in this way, one can gain immeasurable merit and not regress on the path to Buddhahood. 'Furthermore, O heretics! If a being is reborn in the human realm from hell, that person should draw near to virtuous teachers, delight in hearing the Dharma preached by the Buddhas of the three times, dwell in secluded places to cultivate pure conduct, diligently study without weariness or laziness, be skilled in questioning and discerning the meaning, understand that all dharmas have no self-nature, and because of understanding the Dharma, be happy to teach it to others. Or, in villages and cities, they should teach the Bhikkhus (monks) and Bhikkhunis (nuns), the Upasakas (male lay practitioners) and Upasikas (female lay practitioners), expounding the true Dharma, enabling themselves and others to cease evil and cultivate good, and gradually cultivate to attain the unsurpassed path. 'Furthermore, O heretics! If a being is reborn in the human realm from the animal realm, they should draw near to virtuous friends and good conditions, hear the true Dharma, abandon ignorance, and through the power of virtuous friends, study widely, contemplate the emptiness of all dharmas, be free from all entanglements, and regard themselves as non-existent. In the assembly, they should be fearless, naturally realize the equality of Dharma-nature, understand that all dharmas have no self-nature, and quickly attain Omniscience. 'Furthermore, O heretics! If a being is reborn in the human realm from the realm of hungry ghosts, they should rely on virtuous friends and teachers, begin to practice giving, and eliminate their stinginess and greed. Because of practicing giving,

，發生善慧，樂求出離，修清凈行，于所修福而不取著，了知三世諸法平等，皆唯一相所謂無相，漸次修習得一切智。

「複次，外道！從修羅中來生人趣者，應先發心依善知識，與煩惱魔共為鬥戰。煩惱魔者，所謂我慢。應當思惟：『何者是慢？誰起此慢？誰受此慢？亦不見有舍此慢者。』如是作意、思惟、觀察，我慢之相了不可得，自誑己身都無實性，則能了達諸法無性。若法自性不有，彼則非物，若非物者則不可成辦。若非成辦，彼則不生不滅；若無生滅，則不可分別；若無分別，則無過去未來現在；若三際不可得，當知彼法不可破壞。」

佛言：「外道！如是法性無變、無異，體即真如，名為如來。應知我相實不可得，由起我慢生修羅中，或人或天，流轉諸趣；是故觀察我慢之相，本無體性自他平等，斷除余習心得清凈。外道！此名舍離我慢善巧方便波羅蜜多，汝於是中當勤修學。」

時彼會中六萬外道，聞說此法，得無生忍，從座而起，頂禮佛足，一心合掌，說偈贊佛：

「世尊智力無與等，　　能了眾生所行行，　亦知諸法所歸趣，　　如觀掌中庵羅果。　觀彼世間諸惡業，　　猶如雲霧蔽虛空，　愚夫不了鎮沉淪，　　亦如盲者失正道。　有說世間為無常，　　或言世間

【現代漢語翻譯】現代漢語譯本：

「（菩薩）生起善巧的智慧，樂於尋求出離，修習清凈的行為，對於所修的福德不執著，了知過去、現在、未來三世諸法平等，都只有一個相，那就是無相。逐漸修習，最終獲得一切智慧。「再者，外道！從修羅（非天，一種神道眾生）中轉生到人道的人，應當先發心依止善知識，與煩惱魔共同戰鬥。煩惱魔，指的就是我慢（驕傲自大）。應當思惟：『什麼是慢？誰生起這種慢？誰承受這種慢？也看不到有誰能捨棄這種慢。』像這樣作意、思惟、觀察，我慢的相狀是完全不可得的，自己欺騙自己，根本沒有真實的自性，就能了達諸法無自性。如果法沒有自性，它就不是實物；如果不是實物，就不能成立；如果不能成立，它就不會生也不會滅；如果沒有生滅，就不可分別；如果沒有分別，就沒有過去、未來、現在；如果三際都不可得，應當知道這個法是不可破壞的。」佛說：『外道！這樣的法性是無變、無異的，它的本體就是真如（事物的真實本性），名為如來（佛的稱號）。應當知道我相（自我的概念）實際上是不可得的，由於生起我慢，才會在修羅道、人道或天道中，在各個輪迴中流轉。因此，觀察我慢的相狀，它本來就沒有實體，自他平等，斷除余習，心就能清凈。外道！這叫做舍離我慢的善巧方便波羅蜜多（到達彼岸的智慧），你們應當在這方面勤奮修學。』當時，會中有六萬外道，聽聞此法，證得無生法忍（對法不生不滅的領悟），從座位上站起來，頂禮佛足，一心合掌，說偈贊佛：『世尊的智慧力量無與倫比，能夠了解眾生所做的一切行為，也知道諸法最終的歸宿，就像觀看掌中的庵摩羅果（一種水果）一樣清晰。觀察世間那些惡業，就像雲霧遮蔽虛空，愚癡的人不明白而沉淪，也像盲人迷失了正道。有人說世間是無常的，或者說世間是…'

【English Translation】 English version:

'（A Bodhisattva）arises with skillful wisdom, delights in seeking liberation, cultivates pure conduct, does not cling to the merits he cultivates, understands that all dharmas of the three times (past, present, and future) are equal, all having only one characteristic, which is no-characteristic. Gradually cultivating, he eventually attains all wisdom.' 'Furthermore, non-Buddhists! Those who are reborn in the human realm from the Asura (a type of demigod) realm should first resolve to rely on a virtuous teacher and fight together with the demon of afflictions. The demon of afflictions refers to arrogance. One should contemplate: 『What is arrogance? Who gives rise to this arrogance? Who experiences this arrogance? Nor is there anyone seen who can abandon this arrogance.』 By such contemplation, reflection, and observation, the characteristic of arrogance is completely unattainable. One deceives oneself, having no real nature at all, and thus one can understand that all dharmas are without self-nature. If a dharma has no self-nature, it is not a real thing; if it is not a real thing, it cannot be established; if it cannot be established, it will neither arise nor cease; if there is no arising or ceasing, it cannot be distinguished; if there is no distinction, there is no past, future, or present; if the three times are unattainable, one should know that this dharma is indestructible.' The Buddha said, 『Non-Buddhists! Such is the nature of dharma, unchanging and undifferentiated, its essence is thusness (the true nature of things), and it is called Tathagata (the title of a Buddha). One should know that the concept of self is actually unattainable. It is because of the arising of arrogance that one transmigrates in the Asura realm, the human realm, or the heavenly realm, in various cycles of rebirth. Therefore, observing the characteristic of arrogance, it originally has no substance, self and others are equal, and by eliminating residual habits, the mind can become pure. Non-Buddhists! This is called the skillful means of the Paramita (perfection) of abandoning arrogance. You should diligently study in this regard.』 At that time, sixty thousand non-Buddhists in the assembly, upon hearing this dharma, attained the forbearance of non-arising (the realization of the non-arising and non-ceasing of dharmas), rose from their seats, prostrated at the Buddha』s feet, and with one mind, palms joined, spoke verses in praise of the Buddha: 『The World Honored One』s power of wisdom is unparalleled, Able to understand all the actions that sentient beings perform, Also knowing the ultimate destination of all dharmas, As clear as seeing an Amalaka fruit (a type of fruit) in the palm of one』s hand. Observing the evil deeds of the world, Like clouds and mist obscuring the empty sky, Foolish people do not understand and sink into delusion, Like the blind who have lost the right path. Some say the world is impermanent, Or say the world is…'

非無常，　又云非常非不常，　　譬如狂象為拘縛。　有說世間無有邊，　　或言世間非無邊，　又云非邊非無邊，　　如彼飛禽被籠罩。　有說即身執為我，　　或言離身別有我，　此皆妄見之所迷，　　如獸觸網心生惱。　有說大自在天化，　　亦云非因之所生，　如是惡見覆有情，　　如雲翳彼水中月。　猶如籠中所拘鳥，　　眼視籠竅欲求出，　當知外道愚癡人，　　彼無解脫亦如是。　或有歸依大梵天，　　那羅延天多聞天，　如人處暗為賊侵，　　彼無解脫常生怖。　外道愚夫著邪見，　　心求出離無所依，　如囚拘繫于獄中，　　常如貧喂而求丐。　若能捨邪修正行，　　如來於彼起慈心，　速令免離於輪迴，　　如王赦宥蠲諸咎。　如來備修諸苦行，　　始證最上佛菩提，　為度愚癡邪見人，　　皆悉解脫無明縛。　人中師子二足尊，　　于諸法中得自在，　愍彼沉淪苦海中，　　以方便力而拔濟。　若蒙如來大智力，　　消伏魔怨無有餘，　愿我當得如世尊，　　于大眾中師子吼。　如來能動三千界，　　放無量光普照明，　成熟一切諸有情，　　唯愿與授菩提記。」

爾時世尊知諸外道深心信解，口放凈光。時尊者馬勝以偈問曰：

「

【現代漢語翻譯】現代漢語譯本並非無常，又說既不是常也不是無常，就像被束縛的狂象。有人說世界有邊際，有人說世界沒有邊際，又說既不是有邊際也不是沒有邊際，就像被籠罩的飛鳥。有人說身體就是我，有人說離開身體另有我，這些都是被虛妄見解迷惑，就像野獸觸網心生煩惱。有人說是大自在天（Mahesvara）創造的，也有人說不是因緣所生，這樣的邪見覆蓋著眾生，就像云遮住了水中的月亮。就像籠子里被關著的鳥，眼睛看著籠子的縫隙想要飛出去，應當知道外道愚癡的人，他們無法解脫也是這樣。有人皈依大梵天（Brahma），那羅延天（Narayana），多聞天（Vaisravana），就像人在黑暗中被賊侵擾，他們無法解脫常常感到恐懼。外道愚夫執著于邪見，心中尋求出離卻無所依靠，就像囚犯被關在監獄裡，常常像貧窮的人乞討。如果能夠捨棄邪見修正道，如來（Tathagata）對他們生起慈悲心，迅速讓他們脫離輪迴，就像國王赦免罪過。如來修習各種苦行，才證得最上佛菩提（Bodhi），爲了度化愚癡邪見的人，讓他們都解脫無明的束縛。人中的獅子，二足尊（佛的尊稱），在一切法中得到自在，憐憫那些沉淪在苦海中的眾生，用方便之力來救拔他們。如果蒙受如來的大智慧力量，就能消滅魔怨沒有剩餘，愿我能夠像世尊一樣，在大眾中發出獅子吼。如來能夠震動三千世界，放出無量光明普遍照耀，成熟一切眾生，只願能被授予菩提的記別。那時，世尊知道外道內心深處的信仰和理解，口中放出清凈的光芒。當時，尊者馬勝（Asvajit）用偈頌問道：

【English Translation】 English version Not impermanent, Also said to be neither permanent nor impermanent, like a mad elephant being restrained. Some say the world has an end, some say the world has no end, Also said to be neither with an end nor without an end, like a bird being caged. Some say the body is the self, some say there is a self separate from the body, All these are delusions misled by false views, like a beast caught in a net, its heart troubled. Some say it is created by Mahesvara (Great Lord), some say it is not born of causes, Such evil views cover sentient beings, like clouds obscuring the moon in the water. Like a bird confined in a cage, its eyes look at the cage's openings, wanting to fly out, It should be known that the foolish people of other paths, they have no liberation, it is also like this. Some take refuge in Brahma (Great Brahma), Narayana (Vishnu), Vaisravana (God of Wealth), Like a person in darkness being invaded by thieves, they have no liberation and are always in fear. The foolish people of other paths are attached to wrong views, their hearts seek liberation but have nothing to rely on, Like a prisoner confined in jail, they are always like the poor begging for alms. If they can abandon wrong views and practice the right path, the Tathagata (Thus Come One) will have compassion for them, Quickly causing them to escape from samsara (cycle of rebirth), like a king pardoning offenses. The Tathagata cultivated various ascetic practices, and then attained the supreme Bodhi (Enlightenment), In order to liberate the foolish people with wrong views, so that they all escape the bondage of ignorance. The lion among men, the two-legged honored one (Buddha), has attained freedom in all dharmas (teachings), Pities those who are sinking in the sea of suffering, and uses skillful means to rescue them. If they receive the great wisdom power of the Tathagata, they can subdue the demonic enemies without any remainder, May I be like the World Honored One, and roar like a lion in the assembly. The Tathagata can shake the three thousand worlds, and emit immeasurable light to illuminate everywhere, To mature all sentient beings, may I be granted the prediction of Bodhi. At that time, the World Honored One, knowing the deep faith and understanding of the other paths, emitted pure light from his mouth. Then, the Venerable Asvajit asked in verse:

如來威德無與等，　　令諸外道生信心，　今于天人大眾中，　　放大光明叵思議。　睹佛凈光從口出，　　猶如秋空月滿時，　諸天及人咸有疑，　　愿聞佛光所因起。　何人于佛伸妙供，　　何人稱悅如來心，　何人住佛功德中，　　感得如來現斯瑞？　外道今聞授佛記，　　一切眾生亦發心，　如來出現於世間，　　為攝受彼令調伏。　善哉牟尼大聖主，　　能斷一切諸疑惑，　今此眾會咸樂聞，　　于佛法中生愛樂。」

爾時世尊為馬勝比丘說伽陀曰：

「馬勝比丘汝當知，　　今正是時發斯問，　為欲利樂諸有情，　　請益如來放光事。　我今為汝分別說，　　應當諦聽無異思，　如來所作非無因，　　宜生忻慶住正念。　此諸外道悉調伏，　　舍于邪見得正見，　由入正法起對治，　　故能安住菩提道。　了知無垢寂靜法，　　而於見取心厭離，　從佛聞斯授記音，　　決定自知當作佛。　已曾往昔修正行，　　得值二十俱胝佛，　供養承事不疲勞，　　為求無上菩提故。　廣行惠施心無吝，　　堅持凈戒住忍力，　精勤修習總持門，　　依三摩地發凈慧。　具足六度諸功德，　　唸唸增進無退轉，　摧諸異論舍邪宗，　　百千問難善分別。　

【現代漢語翻譯】現代漢語譯本如來的威德無比倫比，能使外道生起信心，今天在天人和大眾之中，放出不可思議的光明。看到佛陀的凈光從口中發出，如同秋天晴空滿月之時，諸天和人們都心生疑惑，希望聽聞佛光顯現的原因。是何人向佛陀獻上殊妙供養，是何人令如來心生歡喜，是何人安住于佛陀的功德之中，感得如來顯現如此祥瑞？外道今天聽聞佛陀的授記，一切眾生也因此發菩提心，如來出現在世間，是爲了攝受他們，令他們調伏。善哉，牟尼（釋迦牟尼佛的尊稱）大聖主，能斷除一切疑惑，今天這裡的眾會都樂於聽聞，對佛法生起愛樂。」

這時，世尊為馬勝比丘（佛陀的弟子）說了偈頌：

『馬勝比丘，你應該知道，現在正是提出這個問題的時機，爲了利益安樂一切有情眾生，請問如來放光的原因。我現在為你分別解說，應當仔細聽聞，不要有其他想法，如來所做的事情並非沒有原因，應當心生歡喜，安住于正念。這些外道都將被調伏，捨棄邪見，獲得正見，因為進入正法，生起對治，所以能夠安住于菩提道。了知無垢寂靜的法，從而對見取心生厭離，從佛陀那裡聽到授記的聲音，決定自己將來會成佛。他們過去曾經修行正行，遇到過二十俱胝（億）佛，供養承事，不感到疲勞，爲了求得無上菩提的緣故。他們廣行佈施，心中沒有吝嗇，堅持清凈的戒律，安住于忍辱的力量，精勤修習總持（陀羅尼）法門，依靠三摩地（禪定）生起清凈的智慧。他們具足六度（佈施、持戒、忍辱、精進、禪定、智慧）的各種功德，唸唸增進，沒有退轉，摧毀各種異端邪說，捨棄邪宗，對於百千種問難，都能善巧分別。'

【English Translation】 English version The Tathagata's (Buddha's) majestic power is unparalleled, causing the non-Buddhists to generate faith, Today, among the assembly of gods and humans, he emits inconceivable light. Seeing the Buddha's pure light emanating from his mouth, like a full moon in the autumn sky, The gods and humans all have doubts, wishing to hear the cause of the Buddha's light manifestation. Who has offered the Buddha exquisite offerings, who has pleased the Tathagata's heart, Who dwells in the Buddha's merits, and thus causes the Tathagata to manifest such auspicious signs? Today, the non-Buddhists hear the Buddha's prophecy, and all sentient beings also generate the Bodhi mind, The Tathagata appears in the world to embrace them and lead them to be tamed. Excellent, Muni (another name for Shakyamuni Buddha), the great sage, who can dispel all doubts, Today, this assembly is delighted to hear, and generates love for the Buddha's teachings.'

At that time, the World Honored One spoke the following verses to Bhikshu (monk) Asvajit:

'Bhikshu Asvajit, you should know that now is the right time to ask this question, For the benefit and happiness of all sentient beings, please inquire about the Tathagata's emission of light. I will now explain it to you separately, you should listen carefully, without other thoughts, What the Tathagata does is not without cause, you should be joyful and dwell in right mindfulness. These non-Buddhists will all be tamed, abandoning wrong views and gaining right views, Because they enter the right Dharma and generate antidotes, they can dwell on the path to Bodhi. Understanding the stainless and tranquil Dharma, they will then be disgusted with clinging to views, Hearing the prophecy from the Buddha, they will be certain that they will become Buddhas in the future. In the past, they have practiced right conduct, encountered twenty kotis (hundred million) of Buddhas, Making offerings and serving them without fatigue, for the sake of seeking supreme Bodhi. They have practiced generosity without stinginess, upheld pure precepts, and dwelt in the power of patience, They have diligently practiced the Dharani (mantra) teachings, and relied on Samadhi (meditative absorption) to generate pure wisdom. They have perfected the various merits of the Six Paramitas (perfections: generosity, morality, patience, diligence, meditation, wisdom), progressing in every moment without regression, They have destroyed various heterodox views, abandoned wrong doctrines, and are skilled in distinguishing hundreds and thousands of questions.'

昔由習近惡知識，　　依止群邪異見中，　得遇如來大導師，　　頓棄所修邪教行。　于彼未來星宿劫，　　皆當作佛同一名，　各各出現於世間，　　號曰普遍勝名稱。　其佛國土極嚴凈，　　種種珍寶妙莊嚴，　得離邪見諸眾生，　　同依佛教生明慧。　彼土無有三惡道，　　及以八難所逼惱，　諸佛壽命極延長，　　等同八萬四千歲。　若人聞此佛名者，　　悉能捨離於貪慾，　女人得轉丈夫形，　　斯由聞佛功德力。　如來善伏魔怨者，　　與諸外道授佛記，　聞已咸生歡喜心，　　皆當成就一切智。」

父子合集經卷第十五大正藏第 11 冊 No. 0320 父子合集經

父子合集經卷第十六

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯

六界差別品第二十六之一

爾時凈飯王並諸營從眷屬等，見諸阿修羅王乃至外道婆羅門蒙佛授記，發希有心，嘆未曾有：「世尊言音美妙清徹，一切世間聞者忻悅。」時凈飯王始見如來，以愛戀故，情意慇勤。

爾時世尊知彼父王心之所念，而告之曰：「大王！我所說法初中后善，其義巧妙，清凈一相，梵行圓滿。今正說者，所謂分別六界差別分位法門。王當諦聽！善思念

【現代漢語翻譯】現代漢語譯本過去因為習慣親近惡知識，依附在各種邪見之中，有幸遇到如來大導師，立刻拋棄了所修的邪教行為。在未來無數的星宿劫中，他們都將成佛，佛號相同，各自出現在世間，佛號都叫做『普遍勝名稱』（Pu bian sheng cheng ming）。他們的佛國土極其莊嚴清凈，用各種珍寶巧妙裝飾，使得脫離邪見的眾生，都依佛教而生出智慧。那個國土沒有三惡道（地獄、餓鬼、畜生），也沒有八難（八種難以見到佛法的情況）的逼迫惱亂，諸佛的壽命極其長久，都等同於八萬四千歲。如果有人聽到這佛的名號，都能捨離貪慾，女人能夠轉變為男子身，這都是因為聽聞佛的功德力量。如來善於降伏魔怨，給外道（佛教以外的宗教）授記（預言未來成佛），他們聽了之後都生起歡喜心，都將成就一切智慧。

《父子合集經》卷第十五大正藏第 11 冊 No. 0320 《父子合集經》

《父子合集經》卷第十六

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉詔譯

六界差別品第二十六之一

那時，凈飯王（Jing fan wang）和他的隨從眷屬們，看到阿修羅王（A xiu luo wang）乃至外道婆羅門（Po luo men）都蒙佛授記，心中感到稀有，讚歎說：『世尊的言語美妙清澈，一切世間聽聞的人都感到歡喜。』當時，凈飯王初次見到如來，因為愛戀的緣故，情意慇勤。

這時，世尊知道父王心中所想，就告訴他說：『大王！我所說的法，初善、中善、后善，其義巧妙，清凈一相，梵行圓滿。現在正要說的是，分別六界（地、水、火、風、空、識）差別分位的法門。大王應當仔細聽！好好思念！』

【English Translation】 English version In the past, due to the habit of associating with evil teachers, relying on various heretical views, I was fortunate to encounter the great guide, the Tathagata, and immediately abandoned the heretical practices I had cultivated. In the countless kalpas of future stars, they will all become Buddhas with the same name, Each appearing in the world, all called 'Universal Victorious Name' (Pu bian sheng cheng ming). Their Buddha lands are extremely solemn and pure, adorned with various precious treasures, Enabling sentient beings who have escaped from heretical views to generate wisdom by relying on Buddhism. That land has no three evil paths (hell, hungry ghosts, animals), nor is it troubled by the eight difficulties (eight situations where it is difficult to encounter the Dharma), The Buddhas' lifespans are extremely long, all equal to eighty-four thousand years. If anyone hears the name of this Buddha, they can all abandon greed, Women can transform into men, all because of hearing the power of the Buddha's merits. The Tathagata is good at subduing demonic enemies, giving predictions of future Buddhahood to non-Buddhists (religions outside of Buddhism), After hearing this, they all give rise to joyful hearts and will all achieve all-knowing wisdom.

The Fifteenth Scroll of the 'Father and Son Assembly Sutra' Taisho Tripitaka Volume 11, No. 0320, 'Father and Son Assembly Sutra'

The Sixteenth Scroll of the 'Father and Son Assembly Sutra'

Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Qing, Xuan Fan Da Shi, and Purple-Robed Monk, Ri Cheng, etc., by Imperial Decree from the Western Heaven.

Chapter Twenty-Six, Section One: The Differentiation of the Six Realms

At that time, King Suddhodana (Jing fan wang) and his retinue, seeing the Asura Kings (A xiu luo wang) and even the non-Buddhist Brahmins (Po luo men) receiving predictions of Buddhahood from the Buddha, felt a rare and unprecedented sense of wonder, exclaiming: 'The World Honored One's words are beautiful and clear, and all in the world who hear them are delighted.' At that time, King Suddhodana saw the Tathagata for the first time, and because of his affection, his feelings were earnest.

At this time, the World Honored One, knowing what his father was thinking, told him: 'Great King! The Dharma I speak is good in the beginning, good in the middle, and good in the end, its meaning is subtle, pure in one aspect, and the Brahma conduct is complete. What I am about to speak of now is the Dharma of differentiating the positions of the six realms (earth, water, fire, wind, space, consciousness). Great King, you should listen carefully! And contemplate well!'

之！」

時凈飯王即白佛言：「善哉！世尊！愿樂欲聞，為我宣說，憶持信受。」

佛言：「大王！如是六界、六觸處，十八意所伺察，是補嚕沙為緣得生。云何六界？所謂地界、水界、火界、風界、空界、識界。云何六觸處？謂眼觸處而見於色，若耳觸處得聞其聲，若鼻觸處能嗅于香，若舌觸處悉嘗于味，若身觸處親覺其觸，若意觸處則知於法。云何十八意所伺察，謂眼見色已，若生適悅，若生憂惱，若住于舍；如是六根各各緣彼適悅等三，是名十八意所伺察。大王！云何為內地界？謂于內身所生硬澀，發毛爪齒，皮肉筋骨。若內地界不生，亦無有滅，則無集行。大王！若時女人，而於內心如所思惟彼補嚕沙，彼補嚕沙亦生愛樂，由二和合羯邏藍生。又復思惟相似和合，而得生者，無有是處；若二女人，無有是處；二補嚕沙，亦無是處；若彼彼思惟而得生者，亦無是處。自體無實，非相應故。云何說此為堅硬性？大王！此堅硬性相似而立，畢竟此身潰爛散滅，唯冢壙中是所歸趣。彼堅硬性從何所來？亦非四方上下而去。大王！此內地界，應如是知。

「大王！云何外地界堅硬性者，如彼世間初建，梵王所居宮殿大寶所成；復生他化自在諸天，所居宮殿皆七寶成。大王！若無地界，彼堅硬性從何所

【現代漢語翻譯】現代漢語譯本這時，凈飯王對佛說：『太好了！世尊！我非常樂意聽聞，請為我宣說，我會牢記並信受。』佛說：『大王！這六界（地、水、火、風、空、識六種構成要素）、六觸處（眼、耳、鼻、舌、身、意六種感官與外界的接觸）、十八意所伺察（六根接觸外境產生的十八種感受），是補嚕沙（靈魂或個體）因緣而生的。什麼是六界呢？就是地界、水界、火界、風界、空界、識界。什麼是六觸處呢？就是眼觸處看到顏色，耳觸處聽到聲音，鼻觸處聞到氣味，舌觸處嚐到味道，身觸處感覺到觸感，意觸處了知法。什麼是十八意所伺察呢？就是眼睛看到顏色后，如果產生舒適的感受，或者產生憂愁的感受，或者保持平靜的感受；像這樣，六根各自緣取舒適等三種感受，就叫做十八意所伺察。大王！什麼是內地的地界呢？就是身體內部產生的堅硬和澀滯，比如頭髮、指甲、牙齒、面板、肌肉、骨骼。如果內地的地界不產生，也不會消滅，那麼就不會有聚集和執行。大王！如果女人在內心思念某個補嚕沙，那個補嚕沙也產生愛戀，由兩者的結合產生羯邏藍（受精卵），又思念相似的結合而產生，這是不可能的；如果是兩個女人，不可能；如果是兩個補嚕沙，也不可能；如果只是思念就能產生，也是不可能的。自體沒有實體，因為不相應。為什麼說這是堅硬的性質呢？大王！這種堅硬的性質只是相似而立，最終這個身體會潰爛消散，只能歸於墳墓。這種堅硬的性質從哪裡來呢？也不是從四方上下而來。大王！這內地的地界，應該這樣理解。』『大王！什麼是外地的地界堅硬的性質呢？就像世間最初建立時，梵王（創造神）所居住的宮殿是用大寶所成；又生出他化自在諸天（欲界第六天的天神），他們所居住的宮殿都是用七寶所成。大王！如果沒有地界，那些堅硬的性質從哪裡來呢？』

【English Translation】 English version Then King Suddhodana said to the Buddha, 'Excellent! World Honored One! I am very eager to hear, please explain it for me, and I will remember and believe it.' The Buddha said, 'Great King! These six elements (earth, water, fire, wind, space, and consciousness), six sense bases (contact of eye, ear, nose, tongue, body, and mind with the external world), and eighteen mental observations (the eighteen kinds of feelings arising from the six senses contacting external objects) are produced by the conditions of a purusha (soul or individual). What are the six elements? They are the earth element, water element, fire element, wind element, space element, and consciousness element. What are the six sense bases? They are the eye sense base seeing colors, the ear sense base hearing sounds, the nose sense base smelling odors, the tongue sense base tasting flavors, the body sense base feeling touches, and the mind sense base knowing dharmas. What are the eighteen mental observations? They are when the eye sees a color, if a pleasant feeling arises, or a sorrowful feeling arises, or a neutral feeling remains; like this, each of the six senses takes the three kinds of feelings such as pleasant, and this is called the eighteen mental observations. Great King! What is the internal earth element? It is the hardness and roughness produced within the body, such as hair, nails, teeth, skin, muscles, and bones. If the internal earth element does not arise, it will not cease, then there will be no gathering and functioning. Great King! If a woman thinks of a certain purusha in her mind, and that purusha also develops affection, and a kalala (fertilized egg) is produced by the combination of the two, and if it is thought that a similar combination can produce it, this is impossible; if it is two women, it is impossible; if it is two purushas, it is also impossible; if it can be produced just by thinking, it is also impossible. The self has no substance, because it is not corresponding. Why is this said to be the nature of hardness? Great King! This nature of hardness is only established by similarity, and eventually this body will decay and dissolve, and can only return to the tomb. Where does this nature of hardness come from? It does not come from the four directions or above or below. Great King! This internal earth element should be understood in this way.' 'Great King! What is the nature of hardness of the external earth element? It is like when the world was first established, the palace where Brahma (the creator god) lived was made of great treasures; and the gods of Paranirmitavasavartin (the gods of the sixth heaven of the desire realm) were born, and the palaces where they lived were all made of seven treasures. Great King! If there were no earth element, where would those hard natures come from?'

生？覆成大地，厚八萬四千逾繕那，縱廣六萬逾繕那；復生輪圍、大輪圍山，堅固安住同一金剛；復生蘇彌盧山、庾健陀山、𩕳泯陀山、伊舍陀山，乃至黑山。如是三千大千世界，次第成已，堅固安住。若無地界，彼堅硬性從何所來？大王！又此地界欲壞滅時，或為火焚，或為水漂，或為風吹，譬然酥油，其焰熾盛，乃至灰燼，不復可見。若為水漂，猶如以鹽投於水中，須臾消散。若為毗嵐猛風所吹，彼時三千大千世界悉皆散壞，淨盡無餘。大王！此外地界生時本空，滅時亦空，自性空故，無有男相，亦無女相；但唯言說之所顯示。如是地界與地界性皆不可得，唯佛正慧而能了知。

「大王！云何內水界？謂此身內所有執受濕潤等性，涎唾、脂髓、膿血、便利為內水界。大王！若時忽見親愛人等，眼中流淚，或為苦惱所逼流淚，或聞深法信重流淚，或為寒風所吹流淚。如是水界從何所來？水相干時，復何所去？乃至此界壞時，興大黑雲三十二重，遍覆三千大千世界，降霔洪雨，點大如象，晝夜傾注，相續不絕。如是時分經五十劫，其水積滿，上至梵世。大王！此外水界從何所來？又此世界將欲壞時，有二日出，二日出已，小河泉流悉皆枯涸。三日出時，無熱惱池，所出四河亦皆干竭。四日出時，大海水減一逾繕

【現代漢語翻譯】現代漢語譯本：

「如何產生？又形成大地，厚度為八萬四千由旬（yú shàn nà，古印度長度單位），縱橫廣闊六萬由旬；又產生輪圍山、大輪圍山，堅固安住于同一金剛之上；又產生須彌山（Sūmìlú shān，佛教宇宙觀的中心山）、庾健陀山（Yǔjiàntuó shān）、𩕳泯陀山（Yǐmǐntuó shān）、伊舍陀山（Yīshètuó shān），乃至黑山。如此三千大千世界，次第形成之後，堅固安住。如果沒有地界，那麼它的堅硬性質從何而來？大王！而且這地界將要壞滅時，或者被火焚燒，或者被水漂流，或者被風吹散，譬如酥油，火焰熾盛，直至化為灰燼，不再可見。如果被水漂流，就像把鹽投入水中，頃刻間就消散了。如果被毗嵐猛風吹散，那時三千大千世界都會散壞，乾淨徹底，沒有剩餘。大王！此外，地界產生時本來是空，滅亡時也是空，因為自性是空，所以沒有男相，也沒有女相；只是言語所表達的顯現。如此地界與地界的性質都不可得，只有佛陀的正慧才能了知。

「大王！什麼是內在的水界？是指這身體內所有執持的濕潤等性質，如唾液、脂肪、骨髓、膿血、大小便等為內在的水界。大王！如果忽然看見親愛的人等，眼中流淚，或者因為苦惱所逼而流淚，或者聽到深奧的佛法而信重流淚，或者被寒風吹到而流淚。如此水界從何而來？水相干涸時，又到哪裡去了？乃至此界壞滅時，興起巨大的黑雲三十二重，覆蓋三千大千世界，降下傾盆大雨，雨點大如象，晝夜不停地傾注，連續不斷。如此經過五十劫的時間，水積滿，上至梵天世界。大王！此外，水界從何而來？而且這個世界將要壞滅時，有兩日出現，兩日出現后，小河泉流全部乾涸。三日出現時，無熱惱池（Anavatapta，傳說中位於喜馬拉雅山北部的湖泊），所出的四條河流也全部乾涸。四日出現時，大海的水減少一由旬（yú shàn nà）。 English version:

'How is it born? It then forms the earth, which is eighty-four thousand yojanas (yojana, an ancient Indian unit of distance) thick, and sixty thousand yojanas in breadth and length; it then gives rise to the Chakravada Mountains (the circular mountain range at the edge of the world) and the Great Chakravada Mountains, which stand firmly on the same diamond base; it then gives rise to Mount Sumeru (Sūmìlú shān, the central mountain in Buddhist cosmology), Mount Yugandhara (Yǔjiàntuó shān), Mount Karavika (Yǐmǐntuó shān), Mount Isadhara (Yīshètuó shān), and even the Black Mountains. Thus, the three thousand great thousand worlds, having been formed in sequence, stand firmly. If there were no earth element, from where would its hardness come? Great King! Moreover, when this earth element is about to perish, it is either burned by fire, or washed away by water, or blown away by wind, like ghee, its flames blazing fiercely, until it turns to ashes and is no longer visible. If it is washed away by water, it is like salt thrown into water, which dissolves in an instant. If it is blown away by the violent wind of Vairambha, then the three thousand great thousand worlds will all be scattered and destroyed, completely and without remainder. Great King! Furthermore, this earth element is originally empty when it arises, and it is also empty when it perishes, because its nature is empty, so there is neither male form nor female form; it is only a manifestation of what is expressed in words. Thus, the earth element and the nature of the earth element are both unattainable, and only the Buddha's right wisdom can understand this.

'Great King! What is the inner water element? It refers to all the properties of moisture, such as saliva, fat, marrow, pus, blood, and urine, that are held within this body as the inner water element. Great King! If one suddenly sees a beloved person and tears flow from the eyes, or if one is forced by suffering to weep, or if one hears profound Dharma and believes deeply, or if one is blown by the cold wind and tears flow. From where does this water element come? When the water dries up, where does it go? And when this element is about to perish, thirty-two layers of great black clouds arise, covering the three thousand great thousand worlds, and torrential rain falls, with raindrops as large as elephants, pouring down day and night, continuously. After fifty kalpas (kalpa, an aeon in Buddhist cosmology), the water accumulates, reaching up to the Brahma world. Great King! Furthermore, from where does the water element come? And when this world is about to perish, two suns appear, and after two suns appear, all the small rivers and springs dry up. When three suns appear, the Anavatapta Lake (Anavatapta, a legendary lake north of the Himalayas), from which four rivers flow, also dries up completely. When four suns appear, the water in the great ocean decreases by one yojana.'

【English Translation】 'How is it born? It then forms the earth, which is eighty-four thousand yojanas (yojana, an ancient Indian unit of distance) thick, and sixty thousand yojanas in breadth and length; it then gives rise to the Chakravada Mountains (the circular mountain range at the edge of the world) and the Great Chakravada Mountains, which stand firmly on the same diamond base; it then gives rise to Mount Sumeru (Sūmìlú shān, the central mountain in Buddhist cosmology), Mount Yugandhara (Yǔjiàntuó shān), Mount Karavika (Yǐmǐntuó shān), Mount Isadhara (Yīshètuó shān), and even the Black Mountains. Thus, the three thousand great thousand worlds, having been formed in sequence, stand firmly. If there were no earth element, from where would its hardness come? Great King! Moreover, when this earth element is about to perish, it is either burned by fire, or washed away by water, or blown away by wind, like ghee, its flames blazing fiercely, until it turns to ashes and is no longer visible. If it is washed away by water, it is like salt thrown into water, which dissolves in an instant. If it is blown away by the violent wind of Vairambha, then the three thousand great thousand worlds will all be scattered and destroyed, completely and without remainder. Great King! Furthermore, this earth element is originally empty when it arises, and it is also empty when it perishes, because its nature is empty, so there is neither male form nor female form; it is only a manifestation of what is expressed in words. Thus, the earth element and the nature of the earth element are both unattainable, and only the Buddha's right wisdom can understand this. 'Great King! What is the inner water element? It refers to all the properties of moisture, such as saliva, fat, marrow, pus, blood, and urine, that are held within this body as the inner water element. Great King! If one suddenly sees a beloved person and tears flow from the eyes, or if one is forced by suffering to weep, or if one hears profound Dharma and believes deeply, or if one is blown by the cold wind and tears flow. From where does this water element come? When the water dries up, where does it go? And when this element is about to perish, thirty-two layers of great black clouds arise, covering the three thousand great thousand worlds, and torrential rain falls, with raindrops as large as elephants, pouring down day and night, continuously. After fifty kalpas (kalpa, an aeon in Buddhist cosmology), the water accumulates, reaching up to the Brahma world. Great King! Furthermore, from where does the water element come? And when this world is about to perish, two suns appear, and after two suns appear, all the small rivers and springs dry up. When three suns appear, the Anavatapta Lake (Anavatapta, a legendary lake north of the Himalayas), from which four rivers flow, also dries up completely. When four suns appear, the water in the great ocean decreases by one yojana.'

那，或二或三，漸次減至十逾繕那，或二十逾繕那，次第枯竭至八十逾繕那。有餘水在，或深至一多羅樹，或深至胸臆，或深至牛跡，乃至少水如指面量。當爾之時，大海水中悉皆乾燥淨盡無餘。大王！此水界相，生無所來，滅無所去，生時本空，滅時亦空，自性空故，無有男相亦無女相，但唯言說之所顯示。如是水界與水界性皆不可得，唯佛正智而能了知。

「大王！云何身內火界？若此身中所有執受，溫暖蒸熱咀嚼飲食，成熟變壞便令安和，入熱數者名為火界。云何外火界？謂不執受溫熱相生。若復有人于曠野中尋求火緣，或以蒿艾，或牛糞屑，或兜羅綿，引火生已；或燒草木山林聚落，及余方處皆為所燒。大王！此火界性生無所來，滅無所去，生時本空，滅時亦空，自性空故，但唯言說之所顯示。如是火界與火界性皆不可得，唯佛正智而能了知。

「大王！云何身內風界輕動等相？謂此內風或時上行，或時下行，或住腹間，或脅或背，或發癮胗，或聚成塊，或如刀裂，或如針刺，出入息等遍滿身支。云何外風界？謂若此風從四方來，或狂暴起，摧折樹木，墮裂山峰，若微細起，飄舉身衣，動多羅樹，名外風界。大王！此風界相生無所來，滅無所去，生時本空，滅時亦空，自性空故，無有男相亦無女

【現代漢語翻譯】現代漢語譯本：「那麼，（大海的水）或者減少兩份或三份，逐漸減少到十逾繕那（yojana，古印度長度單位，約合7-15公里），或者二十逾繕那，依次枯竭到八十逾繕那。剩餘的水，或者深到一棵多羅樹（tala，棕櫚樹）的高度，或者深到胸口，或者深到牛蹄印，乃至最少的水像指甲蓋那麼大。當那時，大海中的水全部都乾涸，一點也不剩。大王！這水界的現象，生起時沒有來處，消滅時沒有去處，生起時本來是空，消滅時也是空，因為自性是空，所以沒有男相也沒有女相，只是用言語來表達顯示。像這樣，水界和水界的自性都是不可得的，只有佛陀的真正智慧才能瞭解。」「大王！什麼是身體內的火界？如果這身體中所有被執受的，溫暖、蒸熱、咀嚼食物，使其成熟變壞，從而使身體安和，歸入熱的範疇，就稱為火界。什麼是外在的火界？是指不被執受的溫熱現象。如果有人在曠野中尋找火的來源，或者用蒿草、艾草，或者牛糞屑，或者木棉，引燃火；或者焚燒草木、山林、村落，以及其他地方，都被火所燒。大王！這火界的自性，生起時沒有來處，消滅時沒有去處，生起時本來是空，消滅時也是空，因為自性是空，所以只是用言語來表達顯示。像這樣，火界和火界的自性都是不可得的，只有佛陀的真正智慧才能瞭解。」「大王！什麼是身體內的風界，其輕動等現象？是指這身體內的風，有時向上執行，有時向下執行，有時停留在腹部，或者在脅部或者在背部，或者引起瘙癢、疹子，或者聚整合塊，或者像刀割一樣，或者像針刺一樣，出入的呼吸等遍佈身體各處。什麼是外在的風界？是指這風從四面八方吹來，或者狂暴地颳起，摧折樹木，震裂山峰，或者微細地颳起，飄動衣服，搖動多羅樹，稱為外風界。大王！這風界的現象，生起時沒有來處，消滅時沒有去處，生起時本來是空，消滅時也是空，因為自性是空，所以沒有男相也沒有女相，只是用言語來表達顯示。像這樣，風界和風界的自性都是不可得的，只有佛陀的真正智慧才能瞭解。」

【English Translation】 English version: 『Then, (the water of the great ocean) either decreases by two or three parts, gradually diminishing to ten yojanas (yojana, an ancient Indian unit of length, approximately 7-15 kilometers), or twenty yojanas, successively drying up to eighty yojanas. The remaining water is either as deep as a tala tree (tala, palm tree), or as deep as the chest, or as deep as a cow's hoofprint, or even as little water as the size of a fingernail. At that time, all the water in the great ocean will be completely dried up, with nothing left. Great King! This phenomenon of the water element, when it arises, has no source, and when it ceases, it has no destination. When it arises, it is inherently empty, and when it ceases, it is also empty. Because its nature is empty, it has neither male nor female characteristics, but is only shown through language. Thus, the water element and the nature of the water element are both unattainable, and only the true wisdom of the Buddha can understand this.』『Great King! What is the fire element within the body? If all that is held within this body, the warmth, the heat, the chewing of food, causing it to ripen and decay, thus bringing peace to the body, and is categorized as heat, this is called the fire element. What is the external fire element? It refers to the unheld phenomenon of warmth and heat. If someone in the wilderness seeks the source of fire, either with artemisia, mugwort, or cow dung, or kapok, igniting a fire; or burning grass, trees, mountains, villages, and other places, all are burned by fire. Great King! The nature of this fire element, when it arises, has no source, and when it ceases, it has no destination. When it arises, it is inherently empty, and when it ceases, it is also empty. Because its nature is empty, it is only shown through language. Thus, the fire element and the nature of the fire element are both unattainable, and only the true wisdom of the Buddha can understand this.』『Great King! What is the wind element within the body, with its characteristics of lightness and movement? It refers to the wind within this body, sometimes moving upwards, sometimes moving downwards, sometimes staying in the abdomen, or in the ribs, or in the back, or causing itching and rashes, or gathering into lumps, or like a knife cut, or like a needle prick, the incoming and outgoing breath pervading all parts of the body. What is the external wind element? It refers to the wind that comes from all four directions, either blowing violently, breaking trees, shattering mountain peaks, or blowing gently, fluttering clothes, shaking tala trees, this is called the external wind element. Great King! This phenomenon of the wind element, when it arises, has no source, and when it ceases, it has no destination. When it arises, it is inherently empty, and when it ceases, it is also empty. Because its nature is empty, it has neither male nor female characteristics, but is only shown through language. Thus, the wind element and the nature of the wind element are both unattainable, and only the true wisdom of the Buddha can understand this.』

相，但唯言說之所顯示。如是風界與風界性皆不可得，唯佛正智而能了知。

「大王！云何內空界？若此身內皮肉血等顯現增長，離質礙性。謂若眼竅耳穴面門咽喉，咽啖飲食所引滋味，于腸胃間通徹而出。若時業緣引生六處，諸處生已，圍繞空界，此說名入內空界數。然彼空界從何所來？又若方處外所顯現，離質礙性名外空界。大王！若色變壞一切皆空。所以者何？是虛空界本無盡故，安靜不動，猶如涅盤，遍一切處無有障礙。大王！譬如有人于彼高原穿鑿池井。于意云何？是池井中所有空相，從何所來？」

王曰：「無所從來。」

佛言：「大王！設使彼人復填以土。于意云何？空何所去？」

王曰：「空無所去。所以者何？是虛空界無去來故，不住男相，亦非女相。」

「大王！外虛空界本來無動，自性離故，但唯言說之所顯示，除佛正慧而能了知。

「大王！云何識界？謂若眼根為主，緣彼形色及彼表色，名眼識界。若餘五根緣于自境各別建立，名五識界。又此識界，不著于根，不住于境，非內非外及二中間。然此識界，各各了別彼彼境已，即便滅謝，生無所來，滅無所去。大王！識生時空，滅時亦空，自性離故，不住男相亦非女相，但唯言說之所顯示。如是識界與識

【現代漢語翻譯】現代漢語譯本相，只是言語表達所顯現的。就像風界和風界的性質都不可得，只有佛陀的真正智慧才能瞭解。

『大王！什麼是內空界？』如果這個身體內的面板、肌肉、血液等顯現增長，脫離了物質的阻礙性。比如眼孔、耳孔、面門、咽喉，吞嚥食物所帶來的滋味，在腸胃間通暢地排出。如果因業力而產生六處（眼、耳、鼻、舌、身、意），這些處所產生后，圍繞著空界，這被稱為進入內空界的範疇。然而，這個空界從哪裡來呢？又如果某個地方在外部顯現，脫離了物質的阻礙性，就稱為外空界。大王！如果色法變壞，一切都將成為空。為什麼呢？因為虛空界本來就沒有盡頭，安靜不動，如同涅槃（佛教術語，指解脫的境界），遍佈一切地方而沒有障礙。大王！譬如有人在高原上挖掘池塘。你認為如何？這個池塘中的空相，是從哪裡來的？』

國王說：『無所從來。』

佛說：『大王！假設這個人又用土填滿池塘。你認為如何？空到哪裡去了？』

國王說：『空無所去。為什麼呢？因為虛空界沒有來去，不住在男性之相，也不是女性之相。』

『大王！外虛空界本來沒有動，自性是分離的，只是言語表達所顯現的，只有佛陀的真正智慧才能瞭解。

『大王！什麼是識界？』如果以眼根為主，緣于形色和表色，就稱為眼識界。如果其餘五根緣于各自的境界而分別建立，就稱為五識界。而且，這個識界，不執著于根，不住于境，既不在內，也不在外，也不在兩者之間。然而，這個識界，各自了別了各自的境界后，就立即消滅，生無所來，滅無所去。大王！識產生時是空，滅亡時也是空，自性是分離的，不住在男性之相，也不是女性之相，只是言語表達所顯現的。就像識界和識

【English Translation】 English version Appearances are only what is shown by speech. Just like the wind element and the nature of the wind element are both unattainable, only the true wisdom of the Buddha can understand.

'Great King! What is the inner space element?' If the skin, flesh, blood, etc., within this body appear and grow, they are separate from the nature of material obstruction. For example, the eye sockets, ear canals, facial openings, throat, and the flavors derived from swallowing food, pass through the intestines and stomach. If the six sense bases (eye, ear, nose, tongue, body, and mind) arise due to karmic conditions, and after these bases arise, they surround the space element, this is said to be included in the category of the inner space element. However, where does this space element come from? Also, if a place appears externally, separate from the nature of material obstruction, it is called the outer space element. Great King! If form deteriorates, everything will become empty. Why is that? Because the space element is originally without end, it is still and unmoving, like Nirvana (a Buddhist term referring to the state of liberation), pervading all places without obstruction. Great King! For example, if someone digs a pond on a plateau. What do you think? Where does the appearance of space in this pond come from?'

The king said, 'It comes from nowhere.'

The Buddha said, 'Great King! Suppose that person fills the pond with soil again. What do you think? Where does the space go?'

The king said, 'The space goes nowhere. Why is that? Because the space element has no coming or going, it does not abide in the form of a male, nor is it the form of a female.'

'Great King! The outer space element is originally without movement, its nature is separate, it is only what is shown by speech, and only the true wisdom of the Buddha can understand it.

'Great King! What is the consciousness element?' If the eye faculty is the main one, and it is conditioned by form and appearance, it is called the eye consciousness element. If the other five faculties are conditioned by their respective objects and are established separately, they are called the five consciousness elements. Moreover, this consciousness element does not cling to the faculty, does not abide in the object, is neither inside, nor outside, nor in between. However, this consciousness element, after each one has distinguished its respective object, immediately ceases, it does not come from anywhere when it arises, and it does not go anywhere when it ceases. Great King! Consciousness is empty when it arises, and it is also empty when it ceases, its nature is separate, it does not abide in the form of a male, nor is it the form of a female, it is only what is shown by speech. Just like the consciousness element and consciousness

界性皆不可得，如佛正慧而能了知。

「大王！云何眼處？謂四大種——地界、水界、火界、風界——所造凈色。若地界清凈，則眼處清凈；若水、火、風界清凈，則眼處清凈。何以故？由地界清凈眼處得生，是中無有少法可得。如是乃至風界清凈，眼處得生，是中無有少法可得。何以故？無主宰故，無造作故。猶如涅盤自性清凈。大王！如是眼處各各尋求皆不可得。所以者何？地界空故，則地界清凈，乃至風界空故，則風界清凈。若諸法自性本空，則彼界何有清凈？亦無忿諍。若凈若諍皆不可得，復有何色而可見耶？當知眼處畢竟空故，自性亦空，前際后際皆不可得，未來所造亦不可得。何以故？自性離故。若自性無有，則無男相亦無女相，何有愛樂？若生愛樂是魔境界，若無愛樂是佛境界。何以故？若無愛樂，則能遠離一切諸法。

「大王！云何耳處？謂四大種所造凈色，分別行相，如前所說。大王！諸法解脫，決定現前，如法界空不可施設。大王！諸根各各樂著境界，眼緣色時而生愛樂，是故說色為眼境界。又此眼根緣於色境，有三種相：見可愛色起于貪想；不可愛色起于瞋想；非愛非惡而起舍想。如是乃至意著法處為意境界，若彼意處緣可愛色極生愛樂，為彼所牽引生貪行；不可愛色生於瞋行；

愛非愛色起于癡行。如是聲等三種攀緣領納等相，準前應說。

「大王！諸根如幻、境界如夢，譬如有人于夢寐中與諸婇女共相娛樂。大王！于意云何？彼夢覺已，憶所受樂，為實有不？」

王曰：「不也！」

佛言：「大王！是人所夢執以為實，為智者不？」

「不也！世尊！何以故？夢中婇女畢竟非有，何況與之共相娛樂，當知是人憶夢中境，徒自疲勞，不復可得。」

佛言：「大王！如是，如是！愚癡眾生眼見色已，心生愛樂，復起貪著，為彼所牽，造貪業行，身業三種，語業四種，意業三種。最初造作剎那滅謝，是業不依東西南北四維上下中間而住，于死邊際命根滅時，自分業報皆悉現前，猶如夢覺，念夢中事。大王！識為其主，業為攀緣，二種相因初識生起，或趣地獄，或墮傍生、琰摩羅界及阿修羅，若人若天。初識生已，各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！無有少法從於此世，得至他世。所以者何？性生滅故。大王！身識生時，無所從來，滅無所去；彼業生時，無所從來，滅無所去；初識生時，無所從來，滅無所去。何以故？自性離故。如是了知身識身識空，自業自業空，初識初識空，若滅滅空，若生生空，了知業轉無有作者亦

【現代漢語翻譯】現代漢語譯本：愛與非愛之色，都源於癡迷的行為。同樣，聲音等三種攀緣領納的現象，也應按照之前所說的道理來解釋。『大王！』諸根就像幻覺，境界就像夢境。比如有人在夢中與眾多美女一同享樂。『大王！』你認為如何？當他從夢中醒來，回憶起所享受的快樂，那是真實存在的嗎？』國王回答說：『不是的！』佛陀說：『大王！這個人把夢境執著為真實，是智者嗎？』『不是的！世尊！為什麼呢？因為夢中的美女根本不存在，更何況與她們一同享樂呢？應當知道，這個人回憶夢中的情景，只是徒勞地疲憊自己，再也無法得到。』佛陀說：『大王！正是這樣，正是這樣！愚癡的眾生，眼睛看到顏色后，心中產生愛慕，又生起貪戀，被這些所牽引，造作貪婪的業行，包括身業三種，語業四種，意業三種。最初造作的剎那間就消滅了，這些業並不依附於東西南北四維上下中間任何地方，在臨死之際，生命根源滅絕時，自己所造的業報都會全部顯現，就像從夢中醒來，回憶夢中的事情一樣。』『大王！』意識是主導，業是攀緣，這兩種因素相互作用，最初的意識就產生了，或者進入地獄，或者墮入畜生道、閻摩羅界以及阿修羅道，或者成為人，或者成為天人。最初的意識產生后，各自承受其果報，同類的心理活動相續不斷地運轉，最後意識滅絕稱為死蘊，最初意識產生稱為生蘊。『大王！』沒有任何事物從這個世界到達另一個世界。為什麼呢？因為它們的本性是生滅的。『大王！』身體的意識產生時，沒有從哪裡來，滅絕時也沒有到哪裡去；那些業產生時，沒有從哪裡來，滅絕時也沒有到哪裡去；最初的意識產生時，沒有從哪裡來，滅絕時也沒有到哪裡去。為什麼呢？因為它們的自性是分離的。像這樣瞭解身體的意識是空的，自己的業是空的，最初的意識是空的，滅絕是空的，產生也是空的，瞭解業的運轉沒有作者，也

【English Translation】 English version: Love and non-love of form arise from ignorant actions. Likewise, the three kinds of clinging and reception, such as sound, should be explained according to what was previously said. 'Great King!' The sense organs are like illusions, and the realms are like dreams. For example, someone in a dream enjoys themselves with many beautiful women. 'Great King!' What do you think? When he wakes up from the dream and remembers the pleasure he experienced, is it real or not?' The king replied, 'It is not!' The Buddha said, 'Great King! Is this person who clings to the dream as real a wise person?' 'No, World Honored One! Why? Because the beautiful women in the dream do not exist at all, let alone enjoying themselves with them. It should be known that this person, recalling the dream, is only tiring himself in vain, and can no longer obtain it.' The Buddha said, 'Great King! It is so, it is so! Ignorant beings, upon seeing a form with their eyes, develop love in their hearts, and then arise greed and attachment. They are drawn by these, and create actions of greed, including three kinds of bodily actions, four kinds of verbal actions, and three kinds of mental actions. The initial actions created vanish in an instant. These actions do not reside in the east, west, south, north, the four intermediate directions, above, below, or in the middle. At the time of death, when the root of life is extinguished, the karmic retribution they have created will all appear, just like waking up from a dream and remembering the events of the dream.' 'Great King!' Consciousness is the leader, and karma is the condition. These two factors interact, and the initial consciousness arises, either going to hell, or falling into the animal realm, the realm of Yama, and the Asura realm, or becoming a human, or a deva. Once the initial consciousness arises, each receives its retribution. Similar mental activities continue to turn, and the final extinction of consciousness is called the aggregate of death, while the initial arising of consciousness is called the aggregate of birth. 'Great King!' There is no dharma that goes from this world to another world. Why? Because their nature is of arising and ceasing. 'Great King!' When the consciousness of the body arises, it does not come from anywhere, and when it ceases, it does not go anywhere; when those karmas arise, they do not come from anywhere, and when they cease, they do not go anywhere; when the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Why? Because their nature is separate. Understanding in this way that the consciousness of the body is empty, one's own karma is empty, the initial consciousness is empty, cessation is empty, and arising is also empty, understanding that the turning of karma has no author, also

無受者，但唯名相分別顯示。

「大王！譬若有人于睡夢中，與諸冤對共相鬥戰。于意云何？是人覺已，憶念夢中鬥戰等事，為實有不？」

王曰：「不也！」

佛言：「大王！是人所夢執以為實，為智者不？」

王曰：「不也！世尊！何以故？夢中畢竟無有冤對，何況與之共相鬥戰？當知是人徒自憂惱，都無有實。」

佛言：「大王！如是，如是！愚癡異生眼見惡色，即生於惱厭離破壞，毀呰過失，造瞋業行。身業三種，語業四種，意業三種，最初造作，剎那滅謝，是業不依東西南北四維上下中間而住，于死邊際命根滅時，自分業報皆悉現前，猶如夢覺念夢中事。大王！識為其主，業為攀緣，二種相因初識生起，或趣地獄，或墮傍生、琰摩羅界及阿修羅，若人若天。初識生已各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！無有少法從於此世得至他世。所以者何？性生滅故。大王？身識生時無所從來，滅無所去；彼業生時無所從來，滅無所去；初識生時無所從來，滅無所去。何以故？自性離故。如是了知身識身識空，自業自業空，初識初識空，若滅滅空，若生生空，了知業轉無有作者亦無受者，但唯名相分別顯示。

「大王！譬若有人于睡夢中為

【現代漢語翻譯】現代漢語譯本：沒有承受者，只是名相的分別顯現。

佛陀說：『大王！譬如有人在睡夢中，與他的仇敵互相戰鬥。你認為如何？這個人醒來后，回憶夢中的戰鬥等事，是真實存在的嗎？』

國王回答說：『不是的！』

佛陀說：『大王！這個人把夢中所執著的事情當作真實，是智者嗎？』

國王回答說：『不是的！世尊！為什麼呢？因為夢中根本沒有仇敵，更何況與他們戰鬥呢？應當知道這個人只是自己徒勞地憂愁煩惱，根本沒有真實的事情。』

佛陀說：『大王！正是這樣，正是這樣！愚癡的凡夫俗子眼睛看到不好的事物，就產生惱怒、厭惡、想要破壞，詆譭過失，造作嗔恨的業行。身業有三種，語業有四種，意業有三種，最初造作，剎那間就消滅了。這些業不依附於東西南北四維上下中間任何地方而存在，在臨死之際，生命終結時，自己所造的業報都會顯現出來，就像從夢中醒來回憶夢中的事情一樣。大王！意識是主導，業是攀緣的條件，這兩種因素相互作用，最初的意識就產生了，或者去往地獄，或者墮落為畜生、閻摩羅界（Yamaraja，掌管地獄的冥王）以及阿修羅（Asura，一種好戰的神），或者成為人，或者成為天人。最初的意識產生后，各自承受相應的果報，同類的心理活動相續不斷地運轉，最後意識消滅稱為死蘊，最初意識產生稱為生蘊。大王！沒有絲毫的法從這個世界轉移到另一個世界。為什麼呢？因為它們的自性是生滅變化的。大王！身體的意識產生時沒有從哪裡來，消滅時也沒有到哪裡去；那些業產生時沒有從哪裡來，消滅時也沒有到哪裡去；最初的意識產生時沒有從哪裡來，消滅時也沒有到哪裡去。為什麼呢？因為它們的自性是分離的。像這樣了知身體的意識是空的，自己的業是空的，最初的意識是空的，消滅是空的，產生也是空的，了知業的運轉沒有作者也沒有承受者，只是名相的分別顯現。

『大王！譬如有人在睡夢中為』

【English Translation】 English version: There is no receiver, but only the manifestation of distinctions in name and form.

The Buddha said, 'Great King! It is like a person in a dream who is fighting with enemies. What do you think? When this person wakes up, and recalls the fighting and other events in the dream, are they real?'

The King replied, 'No, they are not!'

The Buddha said, 'Great King! Is this person who clings to what he experienced in the dream as real, a wise person?'

The King replied, 'No, he is not! World Honored One! Why is that? Because there are no enemies in the dream at all, let alone fighting with them? It should be known that this person is just worrying and distressing himself in vain, and there is nothing real.'

The Buddha said, 'Great King! It is so, it is so! Ignorant ordinary beings, when their eyes see unpleasant things, immediately generate annoyance, aversion, and the desire to destroy, they criticize faults, and create actions of anger. There are three kinds of bodily actions, four kinds of verbal actions, and three kinds of mental actions. These actions are initially created, and then vanish in an instant. These actions do not abide in the east, west, south, north, the four intermediate directions, above, below, or in the middle. At the time of death, when the life force is extinguished, the karmic retribution of one's own actions will all appear, just like recalling the events of a dream after waking up. Great King! Consciousness is the master, and karma is the condition for attachment. These two factors interact, and the initial consciousness arises, and then one goes to hell, or falls into the realm of animals, the realm of Yamaraja (the lord of death), or the realm of Asuras (a type of warring deity), or becomes a human, or a deva (god). After the initial consciousness arises, each receives their respective retribution. Similar mental activities continue to flow. The final extinction of consciousness is called the aggregate of death, and the initial arising of consciousness is called the aggregate of birth. Great King! There is not a single dharma that transfers from this world to another world. Why is that? Because their nature is subject to arising and ceasing. Great King! When the consciousness of the body arises, it does not come from anywhere, and when it ceases, it does not go anywhere; when those karmas arise, they do not come from anywhere, and when they cease, they do not go anywhere; when the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Why is that? Because their nature is separate. Thus, knowing that the consciousness of the body is empty, one's own karma is empty, the initial consciousness is empty, cessation is empty, and arising is empty, one understands that the operation of karma has no creator and no receiver, but is only the manifestation of distinctions in name and form.'

'Great King! It is like a person in a dream who is'

畢舍遮之所嬈害，心生怖畏，癡迷悶絕。大王！于意云何？是人覺已，憶念夢中為鬼所嬈，為實爾不？」

王曰：「不也！」

佛言：「大王！是人所夢執以為實，是智者不？」

王曰：「不也！世尊！何以故？夢中畢竟無鬼所惱，何更說有癡迷悶絕？當知是人徒自疲勞，都無有實。」

佛言：「大王！如是，如是！愚夫異生眼見是色，迷惑不了，造癡業行。身業三種，語業四種，意業三種，最初造作，剎那滅謝，是業滅已，不依東方南西北方四維上下中間而住，最後邊際命根滅時，自分業報皆悉現前，猶如夢覺念夢中事。大王！識為其主，業為攀緣，二種相因，初識生起，或趣地獄，或墮傍生、琰摩羅界及阿修羅，若人若天。初識生已各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！無有少法從於此世得至他世。所以者何？性生滅故。大王！身識生時無所從來，滅無所去；彼業生時，無所從來，滅無所去；初識生時無所從來，滅無所去。何以故？自性離故。如是了知身識身識空，自業自業空，初識初識空，若滅滅空，若生生空。了知業轉無有作者，亦無受者，但唯名相分別顯示。

「大王！當知諸根如幻境界如夢，一切諸法皆悉空寂，此名空解脫門；空

【現代漢語翻譯】現代漢語譯本：『被畢舍遮（一種惡鬼）所困擾，心中產生恐懼，癡迷昏厥。大王！您認為如何？這個人醒來后，回憶起夢中被鬼困擾的事情，是真的嗎？』國王說：『不是的！』佛說：『大王！這個人把夢中之事執以為真，是智者嗎？』國王說：『不是的！世尊！為什麼呢？夢中畢竟沒有鬼的困擾，又怎麼會有癡迷昏厥呢？應當知道這個人只是徒勞地疲憊，根本沒有真實的事情。』佛說：『大王！正是這樣，正是這樣！愚癡的凡夫俗子眼睛看到外在的色相，迷惑不解，造作愚癡的業行。身業有三種，語業有四種，意業有三種，最初造作的業，剎那間就消滅了，這些業滅之後，不依附於東方、南方、西方、北方、四維、上方、下方、中間任何一個方位而存在，當最後生命終結時，自己所造的業報都會顯現出來，就像從夢中醒來回憶夢中的事情一樣。大王！意識是主導，業是攀緣的條件，這兩種因素相互作用，最初的意識就產生了，或者去往地獄，或者墮落為畜生、閻摩羅界（地獄）以及阿修羅（一種惡神），或者成為人，或者成為天人。最初的意識產生后，各自承受相應的果報，同類的心理活動相續不斷地運轉，最後意識消滅稱為死蘊，最初意識產生稱為生蘊。大王！沒有絲毫的法從這個世界到達另一個世界。為什麼呢？因為其自性是生滅的。大王！身體的意識產生時沒有從哪裡來，消滅時也沒有到哪裡去；業產生時沒有從哪裡來，消滅時也沒有到哪裡去；最初的意識產生時沒有從哪裡來，消滅時也沒有到哪裡去。為什麼呢？因為它們的自性是分離的。像這樣了知身體的意識是空的，自己所造的業是空的，最初的意識是空的，如果滅，滅也是空的，如果生，生也是空的。了知業的運轉沒有作者，也沒有承受者，只是名相的分別顯示而已。『大王！應當知道諸根就像幻象，境界就像夢境，一切諸法都是空寂的，這叫做空解脫門；空』

【English Translation】 English version: 'Harassed by Pisacas (a type of evil spirit), one's mind becomes fearful, confused, and faints. Great King! What do you think? When this person awakens, recalling being harassed by a ghost in a dream, is it real?' The King said, 'No, it is not!' The Buddha said, 'Great King! If this person takes what was dreamt as real, is he wise?' The King said, 'No, World Honored One! Why? In a dream, there is ultimately no harassment by a ghost, so how could there be confusion and fainting? It should be known that this person is just tiring himself out in vain, and there is nothing real.' The Buddha said, 'Great King! It is so, it is so! Foolish ordinary beings see external forms, are confused and do not understand, and create foolish actions. There are three types of bodily actions, four types of verbal actions, and three types of mental actions. The actions initially created vanish in an instant. After these actions cease, they do not abide in the east, south, west, north, the four intermediate directions, above, below, or in the middle. When the final life force ends, the karmic retribution one has created will all appear, just like recalling the events of a dream after waking up. Great King! Consciousness is the master, and karma is the condition. These two factors interact, and the initial consciousness arises, either going to hell, or falling into the realm of animals, the realm of Yama (hell), or the Asuras (a type of evil god), or becoming a human, or a deva (heavenly being). After the initial consciousness arises, each receives their respective retribution. Similar mental activities continue to flow. The cessation of the final consciousness is called the aggregate of death, and the arising of the initial consciousness is called the aggregate of birth. Great King! There is not a single dharma that goes from this world to another world. Why? Because its nature is of arising and ceasing. Great King! When the consciousness of the body arises, it does not come from anywhere, and when it ceases, it does not go anywhere; when karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere; when the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Why? Because their nature is separate. Thus, knowing that the consciousness of the body is empty, one's own karma is empty, the initial consciousness is empty, if cessation, cessation is also empty, if arising, arising is also empty. Knowing that the turning of karma has no creator, nor receiver, but is only the display of names and forms.' 'Great King! You should know that the sense organs are like illusions, the realms are like dreams, and all dharmas are empty and still. This is called the door of liberation through emptiness; emptiness'

無空相，名無相解脫門；若無有相即無愿求，名無愿解脫門。如是三法與空共行，涅盤先道，當如是學。」

父子合集經卷第十六大正藏第 11 冊 No. 0320 父子合集經

父子合集經卷第十七

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯

六界差別品第二十六之二

佛言：「大王！譬如有人于睡夢中，聞妙樂聲，心生適悅。是人覺已，憶念夢中美妙音樂，是實有不？」

王曰：「不也！」

佛言：「大王！于意云何？是人所夢執以為實，是智者不？」

王曰：「不也！世尊！何以故？夢中畢竟無有樂聲，何況復有生適悅耶？當知是人徒自疲勞，都無有實。」

佛言：「大王！如是，如是！愚夫異生聞可意聲起于愛樂，而生染著，造作惡行，身三、語四、意業三種，作是業已剎那滅謝。是業滅已，不依東方南西北方四維上下中間而住，最後邊際命根滅時，自分業報皆悉現前，猶如夢覺念夢中事。大王！識為其主，業為攀緣，二種相因初識生起，或趣地獄，或墮傍生、琰摩羅界及阿修羅，若人若天。初識生已，各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！無有少法從於此世得至他世。

【現代漢語翻譯】現代漢語譯本：沒有空相，稱為無相解脫門；如果沒有相，就沒有愿求，稱為無愿解脫門。這三種法與空性一同執行，是通往涅槃的先決條件，應當如此學習。

現代漢語譯本：佛說：『大王！譬如有人在睡夢中，聽到美妙的音樂聲，心中感到愉悅。這個人醒來后，回憶夢中美好的音樂，那是真實存在的嗎？』國王說：『不是的！』現代漢語譯本：佛說：『大王！你認為如何？這個人把夢中所執著的當作真實，是智者嗎？』國王說：『不是的！世尊！為什麼呢？夢中畢竟沒有音樂聲，更何況會有產生愉悅呢？應當知道這個人只是徒勞，根本沒有真實。』現代漢語譯本：佛說：『大王！正是這樣，正是這樣！愚癡的凡夫聽到悅耳的聲音就產生愛戀，從而產生執著，造作惡行，包括身三業、語四業、意三業。做了這些業之後，剎那間就消滅了。這些業滅之後，不依附於東方、南方、西方、北方、四維、上方、下方、中間而存在，當最後生命終結時，自己所造的業報都會顯現出來，就像從夢中醒來回憶夢中的事情一樣。大王！識是主導，業是攀緣，這兩種因素相互作用，最初的識就產生了，或者進入地獄，或者墮入畜生道、琰摩羅界（Yama's realm，閻魔的境界）以及阿修羅道，或者成為人，或者成為天人。最初的識產生后，各自承受其果報，同類的心理活動相續不斷地運轉，最後識滅稱為死蘊，最初識起稱為生蘊。大王！沒有絲毫的法從這一世到達下一世。』

【English Translation】 English version: 'Without the characteristic of emptiness, it is called the door of liberation from signlessness; if there is no sign, there is no desire, it is called the door of liberation from wishlessness. These three dharmas operate together with emptiness, they are the precursors to Nirvana, one should learn in this way.'

English version: The Buddha said, 'Great King! For example, if a person in a dream hears wonderful music and feels joy in their heart. When this person awakens, they recall the beautiful music in the dream, is it real?' The King said, 'No, it is not!' English version: The Buddha said, 'Great King! What do you think? Is this person who clings to what they experienced in the dream as real, a wise person?' The King said, 'No, they are not! World Honored One! Why is that? There is ultimately no music in a dream, let alone the arising of joy. One should know that this person is just tiring themselves out, there is nothing real.' English version: The Buddha said, 'Great King! It is so, it is so! Foolish ordinary beings, upon hearing pleasing sounds, give rise to love and attachment, and thus create evil actions, including three actions of the body, four of speech, and three of mind. Having done these actions, they vanish in an instant. After these actions cease, they do not abide in the east, south, west, north, the four intermediate directions, above, below, or in between. When the final life force ends, the karmic retribution of one's own actions will all appear, just like recalling the events of a dream after waking up. Great King! Consciousness is the leader, karma is the condition, these two factors interact, and the initial consciousness arises, either going to hell, or falling into the animal realm, Yama's realm (琰摩羅界), and the Asura realm, or becoming a human, or a deva. After the initial consciousness arises, each receives their retribution, similar mental activities continue to turn, the final cessation of consciousness is called the aggregate of death, and the initial arising of consciousness is called the aggregate of birth. Great King! There is not a single dharma that goes from this life to the next.'

所以者何？性生滅故。大王！身識生時無所從來，滅無所去；彼業生時無所從來，滅無所去；初識生時無所從來，滅無所去。何以故？自性離故。如是了知身識身識空，自業自業空，初識初識空，若滅滅空，若生生空，了知業轉無有作者，亦無受者，但唯名相分別顯示。

「大王！耳聞惡聲則生憂惱，如人夢中親愛別離，悲號啼哭，生大苦惱。于意云何？是人覺已憶夢中事，是實有不？」

王曰：「不也！」

佛言：「大王！是人所夢執以為實，為智者不？」

王曰：「不也！世尊！何以故？夢中親愛畢竟無有，何況復有別離事耶？當知是人徒自疲勞，都無有實。」

佛言：「大王！如是，如是！愚夫異生聞其惡聲，則生憂惱，起于瞋心，造作瞋業，所謂身三、語四、意業三種，造彼業已剎那滅謝。是業滅已，不依東方南西北方四維上下中間而住，最後邊際命根滅時，自分業報皆悉現前，猶如夢覺念夢中事。大王！識為其主，業為攀緣，二種相因初識生起，或趣地獄，或墮傍生、琰摩羅界及阿修羅，若人若天。初識生已，各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！無有少法從於此世得至他世。所以者何？性生滅故。大王！身識生時無所從來，滅無所

【現代漢語翻譯】現代漢語譯本：為什麼會這樣呢？因為它們的自性是生滅變化的。大王！身體的感知（身識）產生時，沒有從哪裡來；滅去時，也沒有到哪裡去。行為（業）產生時，沒有從哪裡來；滅去時，也沒有到哪裡去。最初的意識（初識）產生時，沒有從哪裡來；滅去時，也沒有到哪裡去。為什麼呢？因為它們的自性是空無自性的。像這樣瞭解身體的感知是空的，自己的行為是空的，最初的意識是空的，滅去是空的，產生也是空的。瞭解行為的流轉沒有作者，也沒有承受者，只是名相的分別顯示而已。大王！耳朵聽到不好的聲音就會產生憂愁煩惱，就像人在夢中與親愛的人分離，悲傷哭泣，產生極大的痛苦煩惱。你認為怎麼樣？這個人醒來后回憶夢中的事情，那是真實存在的嗎？國王說：『不是的！』佛說：『大王！這個人把夢中執著為真實，是智者嗎？』國王說：『不是的！世尊！為什麼呢？夢中的親愛之人畢竟不存在，更何況分離的事情呢？應當知道這個人只是徒勞地自我疲憊，根本沒有真實的事情。』佛說：『大王！正是這樣，正是這樣！愚癡的凡夫聽到不好的聲音，就會產生憂愁煩惱，生起嗔恨心，造作嗔恨的業，也就是身的三種行為、語的四種行為、意的三種行為。造作這些業之後，剎那間就消滅了。這些業滅去後，不依附於東方、南方、西方、北方、四維、上方、下方、中間任何一個方位而存在。當最後生命終結時，自己所造的業報都會顯現出來，就像從夢中醒來回憶夢中的事情一樣。大王！意識是主導，行為是攀緣，這兩種因素相互作用，最初的意識就產生了，或者去往地獄，或者墮入畜生道、閻摩羅界以及阿修羅道，或者成為人，或者成為天人。最初的意識產生后，各自承受相應的果報，同類的心理活動相續不斷地流轉。最後意識滅去稱為死蘊，最初意識產生稱為生蘊。大王！沒有絲毫的法從這個世界到達另一個世界。為什麼呢？因為它們的自性是生滅變化的。大王！身體的感知產生時，沒有從哪裡來，滅去時，也沒有到哪裡去。

【English Translation】 English version: Why is that so? Because their nature is subject to arising and ceasing. Great King! When bodily consciousness (身識, shenshi) arises, it does not come from anywhere; when it ceases, it does not go anywhere. When karma (業, ye) arises, it does not come from anywhere; when it ceases, it does not go anywhere. When the initial consciousness (初識, chushi) arises, it does not come from anywhere; when it ceases, it does not go anywhere. Why is that? Because their self-nature is empty. Thus, understanding that bodily consciousness is empty, one's own karma is empty, the initial consciousness is empty, cessation is empty, and arising is empty. Understanding that the flow of karma has no doer, nor a receiver, but is merely a display of conceptual distinctions. Great King! When the ear hears unpleasant sounds, it gives rise to sorrow and distress, just like a person in a dream who is separated from a loved one, wailing and crying, experiencing great suffering and distress. What do you think? When this person awakens and recalls the events of the dream, are they real? The King said: 'No, they are not!' The Buddha said: 'Great King! Is this person who clings to the dream as real a wise person?' The King said: 'No, World Honored One! Why is that? The loved ones in the dream are ultimately non-existent, let alone the matter of separation. It should be known that this person is merely tiring themselves out in vain, and there is nothing real.' The Buddha said: 'Great King! It is so, it is so! When foolish ordinary beings hear unpleasant sounds, they give rise to sorrow and distress, and generate anger, creating karmic actions of anger, namely the three actions of the body, the four actions of speech, and the three actions of mind. Having created these karmic actions, they cease in an instant. When these karmic actions cease, they do not abide in the east, south, west, north, the four intermediate directions, above, below, or in between. When the final life force ceases, the karmic retribution of one's own actions will all appear, just like recalling the events of a dream after waking up. Great King! Consciousness is the master, and karma is the condition. These two factors interact, and the initial consciousness arises, either going to hell, or falling into the animal realm, the realm of Yama (琰摩羅界, Yanmoluojie), or the Asura realm (阿修羅, Axiuluo), or becoming a human, or a deva (天, tian). Once the initial consciousness arises, each receives their corresponding retribution, and similar mental activities continue to flow. The cessation of the final consciousness is called the aggregate of death (死蘊, siyun), and the arising of the initial consciousness is called the aggregate of birth (生蘊, sheng yun). Great King! There is not a single dharma (法, fa) that goes from this world to another world. Why is that? Because their nature is subject to arising and ceasing. Great King! When bodily consciousness arises, it does not come from anywhere; when it ceases, it does not go anywhere.'

去；彼業生時無所從來，滅無所去；初識生時無所從來，滅無所去。何以故？自性離故。如是了知身識身識空，自業自業空，初識初識空，若滅滅空，若生生空。了知業轉無有作者亦無受者，但唯名相分別顯示。

「大王！耳聞舍聲起于舍想，如人夢中聞他宣說不了義句。于意云何？是人覺已憶念夢中所聞之聲，為實有不？」

王曰：「不也！」

佛言：「大王！是人所夢執以為實，是智者不？」

王曰：「不也！世尊！何以故？夢中畢竟無有音聲，何況更有不了義句。當知是人徒自疲勞，都無有實。」

佛言：「大王！如是，如是！愚夫異生耳聞舍聲，不達義趣，輕慢毀呰，造作癡業。身三、語四、意三種業，最初造作，即便滅謝。是業滅已，不依東方南西北方四維上下中間而住，最後邊際命根滅時，自分業報皆悉現前，猶如夢覺憶夢中聞不了義句。大王！識為其主，業為攀緣，二種相因初識生起，或趣地獄，或墮傍生、琰摩羅界及阿修羅，若人若天。初識生已各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！無有少法從於此世得至他世。所以者何？性生滅故。大王！身識生時無所從來，滅無所去；彼業生時無所從來，滅無所去；初識生時無所從來，滅

【現代漢語翻譯】現代漢語譯本：去；那個業產生時沒有從哪裡來，滅時也沒有到哪裡去；最初的意識產生時沒有從哪裡來，滅時也沒有到哪裡去。為什麼呢？因為自性是空性的。像這樣了知身體的意識是空的，身體的業是空的，最初的意識是空的，如果滅，滅也是空的，如果生，生也是空的。了知業的流轉沒有作者也沒有承受者，只是名相的分別顯示。『大王！耳朵聽到舍的聲音，產生舍的想法，就像人在夢中聽到別人說不究竟的話。你認為怎麼樣？這個人醒來后回憶夢中聽到的聲音，是真實存在的嗎？』國王說：『不是的！』佛說：『大王！這個人把夢中執著為真實，是智者嗎？』國王說：『不是的！世尊！為什麼呢？夢中畢竟沒有聲音，更何況是不究竟的話。應當知道這個人只是徒勞，根本沒有真實。』佛說：『大王！是的，是的！愚癡的凡夫耳朵聽到舍的聲音，不明白其中的意義，輕慢譭謗，造作愚癡的業。身的三種業、語的四種業、意的三種業，最初造作，就立即消滅。這些業滅了之後，不依附於東西南北四維上下中間而存在，最後生命結束時，自己所造的業報都會顯現，就像從夢中醒來回憶夢中聽到不究竟的話一樣。大王！意識是主導，業是攀緣，這兩種相互依存，最初的意識產生，或者去地獄，或者墮入畜生、閻摩羅界（Yamaraja，地獄之主）和阿修羅（Asura，非天），或者為人，或者為天。最初的意識產生后，各自承受其果報，同類的心理活動相續不斷地運轉，最後意識滅了稱為死蘊，最初意識產生稱為生蘊。大王！沒有絲毫的法從這個世界到另一個世界。為什麼呢？因為自性是生滅的。大王！身體的意識產生時沒有從哪裡來，滅時也沒有到哪裡去；那個業產生時沒有從哪裡來，滅時也沒有到哪裡去；最初的意識產生時沒有從哪裡來，滅

【English Translation】 English version: Gone; when that karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere; when the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Why is that? Because its self-nature is empty. Thus, knowing that the body's consciousness is empty, the body's karma is empty, the initial consciousness is empty, if cessation, cessation is empty, if arising, arising is empty. Knowing that the turning of karma has no doer nor receiver, but is only a display of conceptual distinctions. 『Great King! Hearing a sound of abandonment with the ear gives rise to the thought of abandonment, like a person in a dream hearing someone speak unclear words. What do you think? When this person awakens and recalls the sound heard in the dream, is it actually real?』 The king said: 『No, it is not!』 The Buddha said: 『Great King! Is this person who clings to what was in the dream as real, a wise person?』 The king said: 『No, World Honored One! Why is that? Because there is ultimately no sound in a dream, let alone unclear words. It should be known that this person is just tiring himself out, and there is nothing real.』 The Buddha said: 『Great King! It is so, it is so! A foolish ordinary person hears a sound of abandonment with the ear, does not understand its meaning, is disrespectful and slanders, and creates foolish karma. The three karmas of body, the four karmas of speech, and the three karmas of mind, when first created, immediately cease. After these karmas cease, they do not abide in the east, south, west, north, the four intermediate directions, above, below, or in between. When the final life force ceases, the karmic retribution of one's own karma will all appear, just like waking from a dream and recalling the unclear words heard in the dream. Great King! Consciousness is the master, and karma is the condition. These two depend on each other, and the initial consciousness arises, either going to hell, or falling into the animal realm, the realm of Yamaraja (地獄之主), and the Asuras (非天), or becoming a human, or a god. After the initial consciousness arises, each receives its retribution, and the similar mental activities continue to turn. The final cessation of consciousness is called the aggregate of death, and the initial arising of consciousness is called the aggregate of birth. Great King! There is not a single dharma that goes from this world to another world. Why is that? Because its nature is arising and ceasing. Great King! When the body's consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere; when that karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere; when the initial consciousness arises, it does not come from anywhere, and when it ceases

無所去。何以故？自性離故。如是了知身識身識空，自業自業空，初識初識空，若滅滅空，若生生空。了知業轉無有作者，亦無受者，但唯名相分別顯示。

「大王！當知諸根如幻境界如夢，一切諸法皆悉空寂，此名空解脫門；空無空相，名無相解脫門；若無有相，則無愿求，名無愿解脫門。如是三法與空共行，涅盤先道決定，如法界周遍虛空際，於此譬喻當如是知。

「大王！譬如有人于睡夢中，以旃檀香或多摩羅葉香及餘香等而以涂身。于意云何？是人覺已，憶念夢中所涂之香，是實有不？」

王曰：「不也！」

佛言：「大王！是人所夢執以為實，為智者不？」

王曰：「不也！世尊！何以故？夢中畢竟無有諸香，何況復有以涂身耶？當知是人徒自疲勞都無有實。」

佛言：「大王！如是，如是！愚夫異生初聞妙香便生愛樂，心起染著，造如是業，身三、語四、意三種業，造彼業已，即便滅謝。是業滅已，不依四方四維上下中間而住，乃至最後識滅，自業現前，猶如夢覺念夢中事。大王！識為其主，業為攀緣，二種相因，初識生起，或趣地獄，或墮傍生、琰摩羅界及阿修羅，若人若天。初識生已，各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大

【現代漢語翻譯】現代漢語譯本無所去。為什麼呢？因為自性是空無的。像這樣了知身體的意識是空的，自身的業力是空的，最初的意識是空的，如果滅亡，滅亡也是空的，如果產生，產生也是空的。了知業力的運轉沒有作者，也沒有承受者，只是名相的分別顯示而已。『大王！應當知道諸根就像幻覺，境界就像夢境，一切諸法都是空寂的，這叫做空解脫門；空沒有空的相狀，叫做無相解脫門；如果沒有相狀，就沒有愿求，叫做無愿解脫門。這三種法與空一起執行，是通往涅槃的先決條件，就像法界周遍虛空一樣，對於這個比喻應當這樣理解。『大王！譬如有人在睡夢中，用旃檀香或者多摩羅葉香以及其他香塗抹身體。你認為如何？這個人醒來后，回憶夢中所涂的香，是真實存在的嗎？』國王說：『不是的！』佛說：『大王！這個人把夢中所執著的當作真實，是智者嗎？』國王說：『不是的！世尊！為什麼呢？因為夢中根本沒有香，更何況用香塗抹身體呢？應當知道這個人只是徒勞無功，沒有任何真實。』佛說：『大王！正是這樣，正是這樣！愚癡的凡夫初次聞到美妙的香氣就產生愛戀，心中生起染著，造作這樣的業，身有三種業，語有四種業，意有三種業，造作這些業之後，就立即消散。這些業消散后，不依附於四方四維上下中間而存在，乃至最後意識滅亡，自身的業力顯現，就像從夢中醒來回憶夢中的事情一樣。大王！意識是主導，業力是攀緣，這兩種因素相互作用，最初的意識產生，或者去往地獄，或者墮入畜生道、閻羅界以及阿修羅道，或者成為人，或者成為天人。最初的意識產生后，各自承受其果報，同類的心理活動相續不斷地運轉，最後意識滅亡叫做死蘊，最初意識產生叫做生蘊。

【English Translation】 English version There is nowhere to go. Why is that? Because self-nature is empty. Thus, knowing that the body's consciousness is empty, one's own karma is empty, the initial consciousness is empty, if it ceases, cessation is also empty, if it arises, arising is also empty. Knowing that the operation of karma has no author, nor a receiver, but is merely a display of conceptual distinctions. 'Great King! You should know that the senses are like illusions, the realms are like dreams, and all dharmas are empty and still. This is called the door of liberation through emptiness; emptiness has no aspect of emptiness, this is called the door of liberation through no-aspect; if there is no aspect, there is no seeking, this is called the door of liberation through no-seeking. These three dharmas operate together with emptiness, and are the prerequisites for Nirvana, just as the Dharma realm pervades the expanse of space. You should understand this analogy in this way.' 'Great King! Suppose a person in a dream anoints their body with sandalwood fragrance, or the fragrance of Tamala leaves, or other fragrances. What do you think? When this person awakens, and recalls the fragrance they applied in the dream, is it real?' The king said, 'No, it is not!' The Buddha said, 'Great King! Is this person, who takes what they grasped in the dream as real, a wise person?' The king said, 'No, they are not! World Honored One! Why is that? Because there is no fragrance at all in the dream, let alone anointing the body with it? You should know that this person is just tiring themselves out for nothing, there is no reality to it.' The Buddha said, 'Great King! It is just so, it is just so! Foolish ordinary beings, upon first hearing a wonderful fragrance, develop love and attachment, and create such karma. There are three kinds of bodily karma, four kinds of verbal karma, and three kinds of mental karma. After creating these karmas, they immediately dissipate. After these karmas dissipate, they do not abide in the four directions, the four intermediate directions, above, below, or in between. Until the final consciousness ceases, one's own karma manifests, just like waking from a dream and recalling the events of the dream. Great King! Consciousness is the master, karma is the condition, these two factors interact, and the initial consciousness arises, either going to hell, or falling into the animal realm, the realm of Yama, or the Asura realm, or becoming a human, or a deva. After the initial consciousness arises, each receives their retribution, and similar mental activities continue to operate. The cessation of the final consciousness is called the aggregate of death, and the arising of the initial consciousness is called the aggregate of birth.'

王！無有少法從於此世得至他世。所以者何？性生滅故。大王！身識生時無所從來，滅無所去；彼業生時，無所從來，滅無所去；初識生時，無所從來，滅無所去。何以故？自性離故。如是了知身識身識空，自業自業空，初識初識空，若滅滅空，若生生空。了知業轉無有作者亦無受者，但唯名相分別顯示。

「大王！如人夢中見以死蛇死狗人尸系己頸上，心生怖畏。于意云何？是人覺已憶念所見，為實有不？」

王曰：「不也！」

佛言：「大王！是人所夢執以為實，是智者不？」

王曰：「不也！世尊！何以故？夢中畢竟無死蛇等，何更復有系之頸耶？當知是人徒自疲勞，都無有實。」

佛言：「大王！如是，如是！愚夫異生見是臭惡，瞋恚毀呰造作是業，身三、語四、意三種業。造是業已剎那滅謝，是業不依東西南北四維上下中間而住，最後邊際命根滅時，自分業報皆悉現前，猶如夢覺念夢中事。大王！識為其主，業為攀緣，二種相因，初識生起，或趣地獄，或墮傍生、琰摩羅界及阿修羅，若人若天。初識生已各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！無有少法從於此世得至他世。所以者何？性生滅故。大王！身識生時，無所從來，滅無所去；

彼業生時，無所從來，滅無所去；初識生時，無所從來，滅無所去。何以故？自性離故。如是了知身識身識空，自業自業空，初識初識空，若滅滅空，若生生空。了知業轉無有作者亦無受者，但唯名相分別顯示。

「大王！譬如有人于睡夢中為彼非人斷其鼻根。于意云何？是人覺已，憶念夢中鼻根斷壞，是實有不？」

王曰：「不也！」

佛言：「大王！是人所夢執以為實，是智者不？」

王曰：「不也！世尊！何以故？夢中畢竟無有鼻根，何更說有被斷壞耶？當知是人徒自疲勞，都無有實。」

佛言：「大王！如是，如是！愚夫異生見鼻根壞，起恐怖想，造作癡業，身三、語四、意三種業，最初造作剎那滅謝。是業滅已，不依四方四維上下中間而住，最後邊際，命根滅盡，自分業報皆悉現前，猶如夢覺念夢中事。大王！識為其主，業為攀緣，二種相因，初識生起，或趣地獄，或墮傍生、琰摩羅界及阿修羅，若人若天。初識生已，各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！無有少法從於此世得至他世。所以者何？性生滅故。大王！身識生時，無所從來，滅無所去；彼業生時，無所從來，滅無所去；初識生時，無所從來，滅無所去。何以故？自性離故

【現代漢語翻譯】現代漢語譯本：當業力產生時，它沒有從哪裡來，當它消滅時，也沒有到哪裡去；當最初的意識產生時，它沒有從哪裡來，當它消滅時，也沒有到哪裡去。為什麼呢？因為它們的自性是空性的。像這樣了知身體的意識是空的，自身的業力是空的，最初的意識是空的，如果說滅是空的，那麼生也是空的。了知業力的流轉沒有作者也沒有承受者，僅僅是名相的分別顯示。『大王！譬如有人在睡夢中被非人割斷了鼻根。你認為如何？這個人醒來后，回憶起夢中鼻根被割斷的事情，這是真實存在的嗎？』國王說：『不是的！』佛說：『大王！這個人把夢中發生的事情執著為真實，這是智者嗎？』國王說：『不是的！世尊！為什麼呢？夢中根本沒有鼻根，又怎麼能說有被割斷的事情呢？應當知道這個人只是徒勞地疲憊自己，根本沒有真實的事情。』佛說：『大王！正是這樣，正是這樣！愚癡的凡夫看到鼻根被破壞，就產生恐懼的想法，造作愚癡的業，包括身的三種業、語的四種業、意的三種業，最初造作的剎那間就消滅了。這些業消滅后，不依附於四方、四維、上下、中間任何地方而存在，最後，當生命結束時，自己所造的業報都會顯現出來，就像從夢中醒來回憶夢中的事情一樣。大王！意識是主導，業力是攀緣，這兩種因素相互作用，最初的意識就產生了，或者去往地獄，或者墮入畜生道、閻羅界以及阿修羅道，或者成為人或者天。最初的意識產生后，各自承受相應的果報，同類的心理活動相續不斷地流轉，最後意識消滅稱為死蘊，最初意識產生稱為生蘊。大王！沒有絲毫的法從這個世界到達另一個世界。為什麼呢？因為它們的自性是生滅的。大王！身體的意識產生時，沒有從哪裡來，消滅時也沒有到哪裡去；業力產生時，沒有從哪裡來，消滅時也沒有到哪裡去；最初的意識產生時，沒有從哪裡來，消滅時也沒有到哪裡去。為什麼呢？因為它們的自性是空性的。』

【English Translation】 English version: When karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere; when the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Why is that? Because their nature is empty. Thus, understand that the consciousness of the body is empty, one's own karma is empty, the initial consciousness is empty, if cessation is empty, then arising is also empty. Understand that the turning of karma has no doer and no receiver, but is merely a display of conceptual distinctions. 'Great King! Suppose a person in a dream has their nose cut off by a non-human being. What do you think? When that person wakes up and recalls the nose being cut off in the dream, is that real?' The king said, 'No, it is not!' The Buddha said, 'Great King! Is that person who clings to what happened in the dream as real, a wise person?' The king said, 'No, World Honored One! Why is that? There is no nose in the dream at all, so how can there be talk of it being cut off? It should be known that this person is just tiring themselves out in vain, there is nothing real.' The Buddha said, 'Great King! It is so, it is so! Foolish ordinary beings, seeing the nose being destroyed, give rise to fearful thoughts, and create ignorant karma, including the three karmas of body, four of speech, and three of mind. The moment they are initially created, they cease. After these karmas cease, they do not abide in any of the four directions, four intermediate directions, above, below, or in between. Finally, when the life force is exhausted, the karmic retribution of one's own actions will all appear, just like recalling the events of a dream after waking up. Great King! Consciousness is the leader, and karma is the condition. These two factors interact, and the initial consciousness arises, either going to hell, or falling into the animal realm, the realm of Yama, and the Asura realm, or becoming a human or a deva. After the initial consciousness arises, each receives their respective retribution, and similar mental activities continue to flow. The cessation of the final consciousness is called the aggregate of death, and the arising of the initial consciousness is called the aggregate of birth. Great King! There is not a single dharma that goes from this world to another world. Why is that? Because their nature is arising and ceasing. Great King! When the consciousness of the body arises, it does not come from anywhere, and when it ceases, it does not go anywhere; when karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere; when the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Why is that? Because their nature is empty.'

。如是了知身識身識空，自業自業空，初識初識空，若滅滅空，若生生空。了知業轉無有作者，亦無受者，但唯名相分別顯示。

「大王！當知諸根如幻境界如夢，一切諸法皆悉空寂，此名空解脫門；空無空相，名無相解脫門；若無有相，則無愿求，名無愿解脫門。如是三法，與空共行，涅盤先道，決定如法界，周遍虛空際；於此譬喻當如是知。

「大王！譬若有人于睡夢中，為彼飢渴之所逼切，遇諸美饌隨意而食。于意云何？是人覺已憶念美饌，為實有不？」

王曰：「不也。」

佛言：「大王！是人所夢執以為實，是智者不？」

王曰：「不也！世尊！何以故？夢中畢竟無彼美膳，況得食耶？當知是人徒自疲勞都無有實。」

佛言：「大王！如是，如是！愚夫異生見美食已，心生愛著起于貪行，身三、語四、意三種業，最初造作剎那滅謝。是業滅已，不依東方南西北方四維上下中間而住，最後邊際命根滅時，自分業報皆悉現前，猶如夢覺念夢中事。大王！識為其主，業為攀緣，二種相因，初識生起，或趣地獄，或墮傍生、琰摩羅界及阿修羅，若人若天。初識生已，各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！無有少法從於此世得至他世。所

【現代漢語翻譯】現代漢語譯本：如此了知身體的意識（身識）是空性的，自己的行為（自業）是空性的，最初的意識（初識）是空性的，如果滅亡，滅亡也是空性的，如果產生，產生也是空性的。了知行為的轉變沒有作者，也沒有承受者，只是名稱和現象的分別顯示。大王！應當知道，諸根（眼、耳、鼻、舌、身、意）如同幻象，境界如同夢境，一切諸法都是空寂的。這稱為空解脫門；空沒有空的相狀，稱為無相解脫門；如果沒有相狀，就沒有願望和追求，稱為無愿解脫門。這三種法與空性一同執行，是通往涅槃的先導，如同法界一樣確定，周遍整個虛空。對於這個比喻，應當這樣理解。大王！譬如有人在睡夢中，被飢渴所逼迫，遇到了各種美味佳餚，隨意享用。你認為如何？這個人醒來后回憶起那些美味佳餚，是真實存在的嗎？國王說：『不是的。』佛說：『大王！這個人把夢中所執著的事物當作真實，是智者嗎？』國王說：『不是的！世尊！為什麼呢？因為夢中根本沒有那些美味佳餚，更何況能吃到呢？應當知道這個人只是徒勞地疲憊，根本沒有真實的東西。』佛說：『大王！正是這樣，正是這樣！愚癡的凡夫俗子看到美食后，心中產生愛戀，生起貪慾的行為，通過身（三業）、語（四業）、意（三業）造作。最初造作的剎那間就滅謝了。這些業滅謝后，不依附於東方、南方、西方、北方、四維、上方、下方、中間任何方位而存在。當最後生命終結時，自己所造的業報都會顯現出來，就像從夢中醒來回憶夢中的事情一樣。大王！意識是主導，業是攀緣，這兩種因素相互作用，最初的意識就產生了，或者去往地獄，或者墮入畜生道、閻摩羅界以及阿修羅道，或者成為人，或者成為天人。最初的意識產生后，各自承受其果報，同類的心理活動相續不斷地運轉，最後意識滅亡稱為死蘊，最初意識產生稱為生蘊。大王！沒有絲毫的法從這個世界轉移到另一個世界。』

【English Translation】 English version: Thus, knowing that the body's consciousness (body consciousness) is empty, one's own actions (self-karma) are empty, the initial consciousness (initial consciousness) is empty, if it ceases, cessation is also empty, if it arises, arising is also empty. Knowing that the transformation of karma has no doer, nor a receiver, but is merely a display of names and appearances. Great King! You should know that the sense organs (eye, ear, nose, tongue, body, mind) are like illusions, the realms are like dreams, and all dharmas are empty and still. This is called the door of liberation through emptiness; emptiness has no aspect of emptiness, this is called the door of liberation through no-aspect; if there is no aspect, then there is no desire or seeking, this is called the door of liberation through no-desire. These three dharmas operate together with emptiness, they are the forerunners of Nirvana, as certain as the Dharma realm, pervading the entire expanse of space. You should understand this analogy in this way. Great King! Suppose a person in a dream is tormented by hunger and thirst, and encounters various delicacies, which they eat at will. What do you think? When this person awakens and recalls those delicacies, are they real? The King said: 'No, they are not.' The Buddha said: 'Great King! Is this person who clings to what they experienced in the dream as real, a wise person?' The King said: 'No, they are not! World Honored One! Why is that? Because there were no delicacies in the dream at all, let alone being able to eat them? You should know that this person is just tiring themselves out in vain, there is nothing real.' The Buddha said: 'Great King! It is so, it is so! Foolish ordinary beings, upon seeing delicious food, develop attachment in their hearts, and give rise to greedy actions, through body (three karmas), speech (four karmas), and mind (three karmas). The initial actions they create vanish in an instant. After these karmas cease, they do not abide in the east, south, west, north, the four intermediate directions, above, below, or in the middle. When the final life force ends, the karmic retribution they have created will all appear, just like recalling the events of a dream after waking up. Great King! Consciousness is the leader, karma is the condition, these two factors interact, and the initial consciousness arises, either going to hell, or falling into the animal realm, the realm of Yama, and the Asura realm, or becoming a human, or a deva. After the initial consciousness arises, each receives their retribution, similar mental activities continue to operate, the final cessation of consciousness is called the aggregate of death, and the arising of the initial consciousness is called the aggregate of birth. Great King! There is not a single dharma that transfers from this world to another world.'

以者何？性生滅故。大王！身識生時，無所從來，滅無所去；彼業生時，無所從來，滅無所去；初識生時，無所從來，滅無所去。何以故？自性離故。如是了知身識身識空，自業自業空，初識初識空，若滅滅空，若生生空。了知業轉無有作者，亦無受者，但唯名相分別顯示。

「大王！如人夢中為饑所逼，得其苦瓠並拘賒怛計子、畢租摩哩捺子，而便食之，心生恚恨。于意云何？是人覺已，憶其夢中食苦瓠等，為實有不？」

王曰：「不也。」

佛言：「大王！是人所夢執以為實，是智者不？」

王曰：「不也！世尊！何以故？夢中畢竟無苦瓠等，況復食耶？當知是人徒自疲勞都無有實。」

佛言：「大王！如是，如是！愚夫異生夢為饑逼，啖其苦味，心生恚惱，造是業行，身三、語四、意三種行，造彼業已即便滅謝。是業滅已，不依東方南西北方四維上下中間而住，最後邊際命根滅時，自分業報皆悉現前，猶如夢覺念夢中事。大王！識為其主，業為攀緣，二種相因，初識生起，或趣地獄，或墮傍生、琰摩羅界及阿修羅，若人若天。初識生已，各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！無有少法從於此世得至他世。所以者何？性生滅故。大王！身識

【現代漢語翻譯】現代漢語譯本：是什麼導致了這種情況呢？因為它們的本性是生滅的。大王！當身體的意識產生時，它不是從任何地方來的，當它滅去時，也不是去往任何地方；當行為（業）產生時，它不是從任何地方來的，當它滅去時，也不是去往任何地方；當最初的意識產生時，它不是從任何地方來的，當它滅去時，也不是去往任何地方。為什麼呢？因為它們的自性是空性的。像這樣瞭解身體的意識是空的，自己的行為（業）是空的，最初的意識是空的，如果滅去，滅去也是空的，如果產生，產生也是空的。瞭解行為（業）的流轉沒有作者，也沒有承受者，只是名相的分別顯示而已。大王！就像一個人在夢中被飢餓所逼迫，得到了苦瓠（葫蘆的一種）和拘賒怛計子（一種植物的果實）、畢租摩哩捺子（一種植物的果實），然後就吃了它們，心中產生了怨恨。你認為如何？這個人醒來后，回憶起夢中吃苦瓠等事，是真實存在的嗎？國王說：『不是的。』佛說：『大王！這個人把夢中所執著的事情當作真實，是智者嗎？』國王說：『不是的！世尊！為什麼呢？因為夢中根本沒有苦瓠等物，更何況是吃呢？應當知道這個人只是徒勞地疲憊，根本沒有真實的事情。』佛說：『大王！正是這樣，正是這樣！愚癡的凡夫在夢中被飢餓所逼迫，吃了苦味的東西，心中產生怨恨惱怒，造作了這些行為，包括身的三種行為、語的四種行為、意的三種行為，造作了這些行為后就立即消滅了。這些行為滅去後，不依附於東方、南方、西方、北方、四維、上方、下方、中間而存在，當最後生命的邊緣（命根）滅去時，自己所造的業報都會全部顯現，就像從夢中醒來回憶夢中的事情一樣。大王！意識是主導，行為（業）是攀緣，這兩種因素相互作用，最初的意識就產生了，或者去往地獄，或者墮入畜生道、閻摩羅界以及阿修羅道，或者成為人，或者成為天人。最初的意識產生后，各自承受其果報，同類的心理活動相續不斷地運轉，最後意識滅去稱為死蘊，最初意識產生稱為生蘊。大王！沒有絲毫的法從這個世界到達另一個世界。為什麼呢？因為它們的本性是生滅的。大王！身體的意識

【English Translation】 English version: What is the reason for this? Because their nature is to arise and cease. Great King! When the consciousness of the body arises, it does not come from anywhere, and when it ceases, it does not go anywhere; when actions (karma) arise, they do not come from anywhere, and when they cease, they do not go anywhere; when the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Why is that? Because their self-nature is empty. Thus, understanding that the body's consciousness is empty, one's own actions (karma) are empty, the initial consciousness is empty, if cessation occurs, cessation is also empty, if arising occurs, arising is also empty. Understanding that the flow of actions (karma) has no doer, nor a receiver, but is merely a display of conceptual distinctions. Great King! It is like a person in a dream, being compelled by hunger, obtains bitter gourds and the seeds of 'kushadalaki' (a type of plant), and the seeds of 'pichumardaka' (a type of plant), and then eats them, and anger arises in their mind. What do you think? When this person awakens, and recalls eating the bitter gourds etc. in the dream, are they real? The King said: 'No, they are not.' The Buddha said: 'Great King! Is this person who clings to what they experienced in the dream as real, a wise person?' The King said: 'No, they are not! World Honored One! Why is that? Because in the dream there are no bitter gourds etc. at all, let alone eating them? It should be known that this person is just tiring themselves out in vain, and there is nothing real.' The Buddha said: 'Great King! It is so, it is so! Foolish ordinary beings, compelled by hunger in a dream, eat bitter things, and anger and annoyance arise in their minds, and they create these actions, including the three actions of the body, the four actions of speech, and the three actions of the mind. After creating these actions, they immediately cease. After these actions cease, they do not abide in the east, south, west, north, the four intermediate directions, above, below, or in the middle. When the final edge of life (life force) ceases, all the karmic retributions that one has created will appear, just like recalling the events of a dream after waking up. Great King! Consciousness is the leader, and actions (karma) are the condition, these two factors interact, and the initial consciousness arises, either going to hell, or falling into the animal realm, the realm of Yama, and the Asura realm, or becoming a human, or becoming a deva. After the initial consciousness arises, each receives their retribution, and similar mental activities continue to flow. The cessation of the final consciousness is called the aggregate of death, and the arising of the initial consciousness is called the aggregate of birth. Great King! There is not a single dharma that goes from this world to another world. Why is that? Because their nature is to arise and cease. Great King! The body's consciousness

生時，無所從來，滅無所去；彼業生時，無所從來，滅無所去；初識生時，無所從來，滅無所去。何以故？自性離故。如是了知身識身識空，自業自業空，初識初識空，若滅滅空，若生生空。了知業轉無有作者亦無受者，但唯名相分別顯示。

「大王！如人夢中舌根斷壞。于意云何？是人覺已，憶念夢中，是為實不？」

王曰：「不也！」

佛言：「大王！是人所夢執以為實，是智者不？」

王曰：「不也！世尊！何以故？夢中畢竟無有舌根，況復斷壞？當知是人徒自疲勞，都無有實。」

佛言：「大王！如是，如是！愚夫異生見舌壞已，心生恚惱造是業行，身三、語四、意三種業，造彼業已，剎那滅謝。是業不依四方四維上下而住，最後邊際命根滅謝，自分業報皆悉現前，如夢覺已，念夢中事。大王！識為其主，業為攀緣，二種相因，初識生起，或趣地獄，或墮傍生、琰摩羅界及阿修羅，若人若天。初識生已各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！無有少法從於此世得至他世。所以者何？性生滅故。大王！身識生時，無所從來，滅無所去；彼業生時，無所從來，滅無所去；初識生時，無所從來，滅無所去。何以故？自性離故。如是了知身識身識

【現代漢語翻譯】現代漢語譯本：當生命誕生時，它無所從來；當生命消逝時，它無所去處。當業力產生時，它無所從來；當業力消散時，它無所去處。當最初的意識產生時，它無所從來；當最初的意識消散時，它無所去處。這是為什麼呢？因為它們的自性是空性的，是分離的。如此理解身體的意識是空的，身體的業力是空的，最初的意識也是空的。如果說有消滅，那麼消滅也是空的；如果說有產生，那麼產生也是空的。要理解業力的流轉沒有作者，也沒有承受者，僅僅是名相的分別顯示而已。

「大王！比如有人在夢中舌頭斷裂損壞。你認為如何？這個人醒來后，回憶夢中的情景，那是真實的嗎？」

國王說：「不是真實的！」

佛說：「大王！這個人把夢中的事情執著為真實，是智者嗎？」

國王說：「不是的！世尊！為什麼呢？因為夢中根本沒有舌頭，更何況斷裂損壞？應當知道這個人只是徒勞地疲憊自己，根本沒有真實的事情。」

佛說：「大王！正是如此，正是如此！愚癡的凡夫看到舌頭損壞后，心中產生嗔恨惱怒，造作身、語、意三種業。造作這些業后，瞬間就消散了。這些業不依附於四方、四維、上下任何地方而存在。當最後生命的邊際，也就是命根消散時，自己所造的業報都會顯現出來，就像從夢中醒來后，回憶夢中的事情一樣。大王！意識是主導，業力是攀緣，這兩種因素相互作用，最初的意識就產生了，或者去往地獄，或者墮入畜生道、閻羅界以及阿修羅道，或者成為人，或者成為天人。最初的意識產生后，各自承受相應的果報，同類的心理活動相續不斷地流轉。最後意識消滅稱為死蘊，最初意識產生稱為生蘊。大王！沒有絲毫的法從這個世界到達另一個世界。為什麼呢？因為它們的自性是生滅的。大王！身體的意識產生時，無所從來，消滅時無所去處；業力產生時，無所從來，消滅時無所去處；最初的意識產生時，無所從來，消滅時無所去處。這是為什麼呢？因為它們的自性是分離的。如此理解身體的意識是空的，身體的業力是空的，最初的意識也是空的。現代漢語譯本：當生命誕生時，它無所從來；當生命消逝時，它無所去處。當業力產生時，它無所從來；當業力消散時，它無所去處。當最初的意識產生時，它無所從來；當最初的意識消散時，它無所去處。這是為什麼呢？因為它們的自性是空性的，是分離的。如此理解身體的意識是空的，身體的業力是空的，最初的意識也是空的。如果說有消滅，那麼消滅也是空的；如果說有產生，那麼產生也是空的。要理解業力的流轉沒有作者，也沒有承受者，僅僅是名相的分別顯示而已。

「大王！比如有人在夢中舌頭斷裂損壞。你認為如何？這個人醒來后，回憶夢中的情景，那是真實的嗎？」

國王說：「不是真實的！」

佛說：「大王！這個人把夢中的事情執著為真實，是智者嗎？」

國王說：「不是的！世尊！為什麼呢？因為夢中根本沒有舌頭，更何況斷裂損壞？應當知道這個人只是徒勞地疲憊自己，根本沒有真實的事情。」

佛說：「大王！正是如此，正是如此！愚癡的凡夫看到舌頭損壞后，心中產生嗔恨惱怒，造作身、語、意三種業。造作這些業后，瞬間就消散了。這些業不依附於四方、四維、上下任何地方而存在。當最後生命的邊際，也就是命根消散時，自己所造的業報都會顯現出來，就像從夢中醒來后，回憶夢中的事情一樣。大王！意識是主導，業力是攀緣，這兩種因素相互作用，最初的意識就產生了，或者去往地獄，或者墮入畜生道、閻羅界以及阿修羅道，或者成為人，或者成為天人。最初的意識產生后，各自承受相應的果報，同類的心理活動相續不斷地流轉。最後意識消滅稱為死蘊，最初意識產生稱為生蘊。大王！沒有絲毫的法從這個世界到達另一個世界。為什麼呢？因為它們的自性是生滅的。大王！身體的意識產生時，無所從來，消滅時無所去處；業力產生時，無所從來，消滅時無所去處；最初的意識產生時，無所從來，消滅時無所去處。這是為什麼呢？因為它們的自性是分離的。如此理解身體的意識是空的，身體的業力是空的，最初的意識也是空的。

【English Translation】 English version: When life arises, it comes from nowhere; when life ceases, it goes nowhere. When karma arises, it comes from nowhere; when karma ceases, it goes nowhere. When the initial consciousness arises, it comes from nowhere; when the initial consciousness ceases, it goes nowhere. Why is this so? Because their nature is empty and separate. Thus, understand that the body's consciousness is empty, the body's karma is empty, and the initial consciousness is also empty. If there is cessation, then cessation is also empty; if there is arising, then arising is also empty. Understand that the flow of karma has no author and no receiver, but is merely a display of conceptual distinctions.

'Great King! Suppose a person's tongue is broken and damaged in a dream. What do you think? When this person awakens and recalls the dream, is it real?'

The King said, 'It is not real!'

The Buddha said, 'Great King! Is this person who clings to the dream as real a wise person?'

The King said, 'No, World Honored One! Why? Because there is no tongue in the dream, let alone breaking and damaging it? It should be known that this person is only tiring themselves in vain, and there is nothing real.'

The Buddha said, 'Great King! It is so, it is so! Foolish ordinary beings, upon seeing the tongue damaged, generate anger and resentment in their hearts, and create actions of body, speech, and mind. After creating these actions, they vanish in an instant. These actions do not abide in any of the four directions, four intermediate directions, or above or below. When the final limit of life, that is, the life force, ceases, the karmic retribution they have created will appear, just like recalling the events of a dream after waking up. Great King! Consciousness is the leader, and karma is the condition. These two factors interact, and the initial consciousness arises, either going to hell, or falling into the animal realm, the realm of Yama, and the Asura realm, or becoming a human, or becoming a deva. After the initial consciousness arises, each receives their corresponding retribution, and similar mental activities continue to flow. The cessation of the final consciousness is called the death aggregate, and the arising of the initial consciousness is called the birth aggregate. Great King! There is not a single dharma that goes from this world to another world. Why is this? Because their nature is arising and ceasing. Great King! When the body's consciousness arises, it comes from nowhere, and when it ceases, it goes nowhere; when karma arises, it comes from nowhere, and when it ceases, it goes nowhere; when the initial consciousness arises, it comes from nowhere, and when it ceases, it goes nowhere. Why is this? Because their nature is separate. Thus, understand that the body's consciousness is empty, the body's karma is empty, and the initial consciousness is also empty.' English version: When life arises, it comes from nowhere; when life ceases, it goes nowhere. When karma arises, it comes from nowhere; when karma ceases, it goes nowhere. When the initial consciousness arises, it comes from nowhere; when the initial consciousness ceases, it goes nowhere. Why is this so? Because their nature is empty and separate. Thus, understand that the body's consciousness is empty, the body's karma is empty, and the initial consciousness is also empty. If there is cessation, then cessation is also empty; if there is arising, then arising is also empty. Understand that the flow of karma has no author and no receiver, but is merely a display of conceptual distinctions.

'Great King! Suppose a person's tongue is broken and damaged in a dream. What do you think? When this person awakens and recalls the dream, is it real?'

The King said, 'It is not real!'

The Buddha said, 'Great King! Is this person who clings to the dream as real a wise person?'

The King said, 'No, World Honored One! Why? Because there is no tongue in the dream, let alone breaking and damaging it? It should be known that this person is only tiring themselves in vain, and there is nothing real.'

The Buddha said, 'Great King! It is so, it is so! Foolish ordinary beings, upon seeing the tongue damaged, generate anger and resentment in their hearts, and create actions of body, speech, and mind. After creating these actions, they vanish in an instant. These actions do not abide in any of the four directions, four intermediate directions, or above or below. When the final limit of life, that is, the life force, ceases, the karmic retribution they have created will appear, just like recalling the events of a dream after waking up. Great King! Consciousness is the leader, and karma is the condition. These two factors interact, and the initial consciousness arises, either going to hell, or falling into the animal realm, the realm of Yama, and the Asura realm, or becoming a human, or becoming a deva. After the initial consciousness arises, each receives their corresponding retribution, and similar mental activities continue to flow. The cessation of the final consciousness is called the death aggregate, and the arising of the initial consciousness is called the birth aggregate. Great King! There is not a single dharma that goes from this world to another world. Why is this? Because their nature is arising and ceasing. Great King! When the body's consciousness arises, it comes from nowhere, and when it ceases, it goes nowhere; when karma arises, it comes from nowhere, and when it ceases, it goes nowhere; when the initial consciousness arises, it comes from nowhere, and when it ceases, it goes nowhere. Why is this? Because their nature is separate. Thus, understand that the body's consciousness is empty, the body's karma is empty, and the initial consciousness is also empty.'

空，自業自業空，初識初識空，若滅滅空，若生生空。了知業轉無有作者亦無受者，但唯名相分別顯示。

「大王！當知諸根如幻境界如夢，一切諸法皆悉空寂，此名空解脫門；空無空相，名無相解脫門；若無有相，則無愿求，名無愿解脫門。如是三法，與空共行，涅盤先道，決定如法界，周遍虛空際；於此譬喻，當如是知。」

父子合集經卷第十七大正藏第 11 冊 No. 0320 父子合集經

父子合集經卷第十八

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯六界差別品第二十六之三

佛言：「大王！譬若有人于睡夢中與諸寶媛共相執持，是人覺已，憶念夢中所受妙觸，為實爾不？」

王言：「不也！」

佛言：「大王！于意云何？是人所夢執以為實，是智者不？」

王言：「不也！世尊！何以故？夢中畢竟無有寶媛，況復有彼美妙觸耶？當知是人徒自疲勞，都無所得。」

佛言：「大王！如是，如是！愚癡異生寡聞無智，于可意觸而生愛樂，心生染著造如是業，身業三種、語業四種、意業三種，造作彼業，剎那遷謝。是業滅已，不依東方南西北方四維上下中間而住，至命終時，見先所作，心想中現，如彼睡覺憶夢中

【現代漢語翻譯】現代漢語譯本：空，自作之業本身是空，最初的意識也是空，如果滅亡，滅亡也是空，如果產生，產生也是空。要了解業的流轉沒有作者也沒有承受者，只是名相的分別顯示。『大王！應當知道諸根（眼、耳、鼻、舌、身、意）如同幻象，境界如同夢境，一切諸法都是空寂的。這稱為空解脫門；空沒有空的相狀，稱為無相解脫門；如果沒有相狀，就沒有愿求，稱為無愿解脫門。這三種法與空一起執行，是通往涅槃的先導，如同法界一樣確定，周遍整個虛空。對於這個比喻，應當這樣理解。』

《父子合集經》卷第十七大正藏第 11 冊 No. 0320 《父子合集經》

《父子合集經》卷第十八

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉詔譯六界差別品第二十六之三

佛說：『大王！譬如有人在睡夢中與眾多美麗的女子相互擁抱，這個人醒來后，回憶夢中所感受的美妙觸感，那是真實的嗎？』

國王說：『不是的！』

佛說：『大王！你認為如何？這個人把夢中所執著的當作真實，是智者嗎？』

國王說：『不是的！世尊！為什麼呢？夢中根本沒有美麗的女子，更何況有那些美妙的觸感呢？應當知道這個人只是徒勞地疲憊，什麼也沒有得到。』

佛說：『大王！正是這樣，正是這樣！愚癡的凡夫，少聞寡智，對於可意的觸感產生愛戀，心中生起染著，造作這樣的業，身業三種、語業四種、意業三種，造作那些業，剎那間遷謝。這些業滅亡后，不依附於東方、南方、西方、北方、四維、上方、下方、中間而存在，到臨終時，看到先前所作的業，在心中顯現，如同那個人睡醒后回憶夢中的情景一樣。』

【English Translation】 English version: Empty, one's own actions are empty, the initial consciousness is empty, if it ceases, cessation is empty, if it arises, arising is empty. Understand that the turning of karma has no maker nor receiver, but is only a display of conceptual distinctions. 'Great King! You should know that the senses (eye, ear, nose, tongue, body, mind) are like illusions, the realms are like dreams, and all dharmas are empty and still. This is called the door of liberation through emptiness; emptiness has no aspect of emptiness, this is called the door of liberation through no-aspect; if there is no aspect, then there is no desire, this is called the door of liberation through no-desire. These three dharmas operate together with emptiness, they are the forerunners to Nirvana, as certain as the Dharmadhatu, pervading the entire expanse of space. You should understand this metaphor in this way.'

Chapter Seventeen of the Father-Son Assembly Sutra Taisho Tripitaka Volume 11, No. 0320, Father-Son Assembly Sutra

Chapter Eighteen of the Father-Son Assembly Sutra

Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Qing, Xuan Fan Da Shi, bestowed with purple robe, Shramana Chen Ri Cheng, etc., by imperial decree, from the Western Heaven, Chapter Twenty-Six, Section Three on the Differentiation of the Six Realms

The Buddha said: 'Great King! It is like a person who, in a dream, embraces many beautiful women. When this person awakens, he recalls the wonderful sensations he experienced in the dream. Are they real?'

The King said: 'No, they are not!'

The Buddha said: 'Great King! What do you think? Is this person, who takes what he experienced in the dream as real, a wise person?'

The King said: 'No, he is not! World Honored One! Why is that? In the dream, there are no beautiful women at all, let alone those wonderful sensations. It should be known that this person is just tiring himself out in vain, and gains nothing.'

The Buddha said: 'Great King! It is so, it is so! Foolish ordinary beings, with little learning and wisdom, develop love and attachment for pleasant sensations, and create such karma. There are three types of bodily karma, four types of verbal karma, and three types of mental karma. Having created these karmas, they pass away in an instant. After these karmas cease, they do not abide in the east, south, west, north, the four intermediate directions, above, below, or in the middle. When they reach the end of their lives, they see the karma they have previously created, appearing in their minds, just like that person who, after waking up, recalls the events of his dream.'

事，最後識滅自業現前。大王！識為其主，業為攀緣，二種相因，初識生起，作業受報，皆不失壞。或趣地獄，或墮傍生、琰摩羅界及阿修羅，若人若天，同分種類相續不絕。大王！最後識滅名為死蘊，最初識起名為生蘊。大王！彼識起時，無所從來，滅無所至；其緣生時，無所從來，滅無所至；彼業生時，無所從來，滅無所至。大王！無有少法從於此世得至他世。何以故？自性空故。如是了知初識初識空，自業自業空，身識身識空，若滅滅空，若生生空，輪迴輪迴空，涅槃涅槃皆自性空，無有作者亦無受者，但隨世俗之所顯示，非第一義作是說也。

「大王！當知諸根如幻境界如夢，一切諸法皆悉空寂，此名空解脫門；空無空相，名無相解脫門；若無相者則無希求，名無愿解脫門。若能了此三解脫門，與空共行菩提先道，廣大如法性，究竟如虛空；於此譬喻。當如是知。

「複次，大王！譬如有人于睡夢中，持熱銅鍱以為衣服而自纏身。是人覺已，憶念夢中熾然銅鍱觸身苦惱，為實爾不？」

王言：「不也！」

佛言：「大王！于意云何？是人所夢執為真實，是智者不？」

王言：「不也！世尊！何以故？夢中畢竟無熱銅鍱，況復觸身受苦惱耶？當知是人徒自疲勞都無有實。」

【現代漢語翻譯】現代漢語譯本：事，最後意識消滅時，自己的業力會顯現。大王！意識是主導，業力是攀緣的條件，這兩種因素相互依存，最初的意識產生，造作業並承受果報，都不會消失。可能去往地獄，或者墮入畜生道、閻摩羅界以及阿修羅道，無論是人還是天，同類的生命形式會持續不斷。大王！最後意識的消滅稱為死蘊，最初意識的產生稱為生蘊。大王！那個意識產生時，沒有從哪裡來，消滅時也沒有到哪裡去；它的緣起產生時，沒有從哪裡來，消滅時也沒有到哪裡去；那個業力產生時，沒有從哪裡來，消滅時也沒有到哪裡去。大王！沒有絲毫的法從這個世界到達另一個世界。為什麼呢？因為它們的自性是空的。像這樣瞭解最初的意識是空的，自己的業力是空的，身體的意識是空的，消滅是空的，產生是空的，輪迴是空的，涅槃也是自性空的，沒有造作者也沒有承受者，只是隨順世俗的說法，並非第一義諦的說法。大王！應當知道諸根（眼、耳、鼻、舌、身、意）如同幻象，境界如同夢境，一切諸法都是空寂的，這稱為空解脫門；空沒有空的相狀，稱為無相解脫門；如果沒有相狀，就沒有希求，稱為無愿解脫門。如果能夠了解這三種解脫門，就與空性同行，是通往菩提的先導，廣大如同法性，究竟如同虛空；對於這個比喻，應當這樣理解。再者，大王！譬如有人在睡夢中，拿著熱的銅片當衣服纏在身上。這個人醒來后，回憶起夢中熾熱的銅片接觸身體的痛苦，那是真實的嗎？國王說：『不是的！』佛說：『大王！你認為如何？這個人把夢中執著為真實，是智者嗎？』國王說：『不是的！世尊！為什麼呢？夢中根本沒有熱的銅片，更何況接觸身體感受痛苦呢？應當知道這個人只是徒勞地自我疲憊，根本沒有真實的事情。』

【English Translation】 English version: When the final consciousness ceases, one's own karma manifests. O Great King! Consciousness is the master, and karma is the condition for clinging. These two factors are interdependent. The initial consciousness arises, creating karma and receiving its retribution, none of which is lost. One may go to hell, or fall into the realm of animals, the realm of Yama (the god of death), or the Asura (demigod) realm. Whether human or celestial, the continuity of similar life forms is unbroken. O Great King! The cessation of the final consciousness is called the skandha (aggregate) of death, and the arising of the initial consciousness is called the skandha of birth. O Great King! When that consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere; when its conditions arise, it does not come from anywhere, and when they cease, they do not go anywhere; when that karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere. O Great King! There is not a single dharma (phenomenon) that goes from this world to another world. Why? Because their nature is empty. Understanding that the initial consciousness is empty, one's own karma is empty, the body's consciousness is empty, cessation is empty, arising is empty, samsara (cycle of rebirth) is empty, and nirvana (liberation) is also empty in nature, there is no creator nor receiver, but it is merely a conventional way of speaking, not the ultimate truth. O Great King! You should know that the senses (eye, ear, nose, tongue, body, mind) are like illusions, the realms are like dreams, and all dharmas are empty and still. This is called the door of liberation through emptiness; emptiness without the characteristic of emptiness is called the door of liberation through no-characteristic; if there is no characteristic, there is no desire, which is called the door of liberation through no-wish. If one can understand these three doors of liberation, one walks with emptiness, which is the preliminary path to Bodhi (enlightenment), as vast as the nature of dharma, and as ultimate as space; this is how you should understand this analogy. Furthermore, O Great King! Suppose a person in a dream holds a hot copper plate as clothing and wraps it around their body. When this person awakens, they remember the pain of the hot copper plate touching their body in the dream. Is that real? The king said, 'No, it is not!' The Buddha said, 'O Great King! What do you think? Is this person who clings to the dream as real a wise person?' The king said, 'No, O World Honored One! Why? There is no hot copper plate in the dream at all, let alone the pain of it touching the body. You should know that this person is just tiring themselves out in vain, and there is nothing real.'

佛言：「大王！如是，如是！愚癡寡聞凡夫異生，見恐畏事，心生嫌惡，妄生執著造是惡業，身業三種、語業四種、意業三種，造作彼業，剎那遷謝。是業滅已，不依東方南西北方四維上下中間而住，至命終時，見昔所作，心生恐懼，如彼睡覺念夢中事，最後識滅自業現前。大王！識為其主，業為攀緣，二種相因，初識生起，作業受果皆不失壞，或趣地獄，或墮傍生、琰摩羅界及阿修羅，若人若天。初識生已各受其報，同分心品相續而轉，最後識滅名為死蘊，最初識起名為生蘊。大王！彼識起時，無所從來，滅無所至；彼緣生時，無所從來，滅無所至；彼業生時，無所從來，滅無所至。大王！無有少法從於此世得至他世。何以故？自性空故。如是了知初識初識空，自業自業空，身識身識空，若滅滅空，若生生空，輪迴輪迴空，涅槃涅槃皆自性空。了知業報自性非有，無有作者亦無受者，但唯名相分別顯示。

「大王！當知諸根如幻境界如夢，一切諸法皆悉空寂，此名空解脫門；空無空相，名無相解脫門；若無相者，則無希求，名無愿解脫門。若能了知三解脫門，與空共行，菩提先道，廣大如法界，究竟如虛空。於此譬喻，當如是知。

「複次，大王！如人夢中自見其身，悉皆散壞不覺諸觸。是人覺已

【現代漢語翻譯】現代漢語譯本：佛說：『大王，正是這樣，正是這樣！愚癡無知、見識淺薄的凡夫俗子，遇到恐懼的事情，心中產生厭惡，虛妄地執著，從而造作惡業，包括身業三種、語業四種、意業三種。這些業的造作，剎那間就消逝了。這些業滅去之後，不依附於東西南北四方、四維、上下、中間任何方位而存在。到了臨終的時候，看到自己過去所作的惡業，心中產生恐懼，就像睡覺時回憶夢中的事情一樣，最後意識消滅，自己的業力就顯現出來。大王，意識是主導，業是攀緣的條件，這兩種因素相互作用，最初的意識就產生了。造作的業和所受的果報都不會消失。有的會墮入地獄，有的會墮入畜生道、閻摩羅界（Yamaraja，掌管地獄的冥王）和阿修羅道（Asura，一種好戰的神），有的會轉生為人，有的會轉生為天人。最初的意識產生后，各自承受相應的果報，同類的意識活動相續不斷地運轉。最後意識消滅，稱為死蘊；最初意識產生，稱為生蘊。大王，那個意識產生的時候，沒有從哪裡來；消滅的時候，也沒有到哪裡去。那個因緣產生的時候，沒有從哪裡來；消滅的時候，也沒有到哪裡去。那個業產生的時候，沒有從哪裡來；消滅的時候，也沒有到哪裡去。大王，沒有絲毫的法從這個世界到達另一個世界。為什麼呢？因為自性是空的。像這樣了知最初的意識是空的，自己的業是空的，身體的意識是空的，滅去是空的，產生是空的，輪迴是空的，涅槃（Nirvana，佛教的最高境界）也是自性空的。了知業報的自性並非真實存在，沒有造作者，也沒有承受者，只是名相的分別顯示而已。『大王，應當知道，諸根（感官）就像幻覺，境界就像夢境，一切諸法都是空寂的。這叫做空解脫門。空沒有空的相狀，叫做無相解脫門。如果沒有相狀，就沒有希求，叫做無愿解脫門。如果能夠了知這三種解脫門，與空性同行，就是菩提（Bodhi，覺悟）的先導，廣大如法界（Dharmadhatu，宇宙萬法），究竟如虛空。對於這個比喻，應當這樣理解。『其次，大王，就像人在夢中看到自己的身體，完全散壞，卻感覺不到任何觸覺。這個人醒來后，

【English Translation】 English version: The Buddha said, 'Great King, it is so, it is so! Ignorant and unlearned ordinary beings, when they see fearful things, their minds generate aversion, and they falsely cling to them, thus creating evil karma. This includes three kinds of bodily actions, four kinds of verbal actions, and three kinds of mental actions. These actions, once created, vanish in an instant. After these karmas cease, they do not abide in any direction—east, south, west, north, the four intermediate directions, above, below, or in between. When the end of life comes, they see the evil deeds they have done in the past, and their minds become fearful, like recalling the events of a dream after waking up. Finally, when consciousness ceases, their own karma manifests. Great King, consciousness is the master, and karma is the condition for clinging. These two factors interact, and the initial consciousness arises. The karma created and the results received are not lost. Some will fall into hell, some will fall into the animal realm, the realm of Yamaraja (the lord of death), and the Asura (a type of demigod) realm. Some will be reborn as humans, and some as gods. Once the initial consciousness arises, each receives its corresponding retribution, and similar mental activities continue in succession. The final cessation of consciousness is called the aggregate of death, and the arising of the initial consciousness is called the aggregate of birth. Great King, when that consciousness arises, it does not come from anywhere; when it ceases, it does not go anywhere. When that condition arises, it does not come from anywhere; when it ceases, it does not go anywhere. When that karma arises, it does not come from anywhere; when it ceases, it does not go anywhere. Great King, there is not a single dharma that passes from this world to another world. Why is that? Because its nature is empty. Thus, understand that the initial consciousness is empty, one's own karma is empty, the body's consciousness is empty, cessation is empty, arising is empty, samsara (the cycle of birth and death) is empty, and Nirvana (the ultimate state of enlightenment) is also empty in its nature. Understand that the nature of karmic retribution is not real, there is no creator, and there is no receiver; it is merely a display of names and forms. 'Great King, you should know that the senses are like illusions, the realms are like dreams, and all dharmas are empty and still. This is called the door of liberation through emptiness. Emptiness has no characteristic of emptiness, which is called the door of liberation through no-characteristic. If there is no characteristic, then there is no desire, which is called the door of liberation through no-wish. If one can understand these three doors of liberation and walk with emptiness, it is the precursor to Bodhi (enlightenment), as vast as the Dharmadhatu (the realm of all phenomena), and as ultimate as space. You should understand this analogy in this way.' 'Furthermore, Great King, it is like a person in a dream seeing their own body completely broken down, yet they do not feel any sensation. When this person awakens,'

，憶念夢中身根散壞而生憂惱，為實爾不？」

王言：「不也！」

佛言：「大王！于意云何？是人所夢執以為實，是智者不？」

王言：「不也！世尊！何以故？夢中畢竟無有身根，況復散壞？當知是人徒自疲勞，都無有實。」

佛言：「如是，如是！愚癡寡聞凡夫異生，自見身壞，心生執著，復起恐怖，造是癡業，身業三種、語業四種、意業三種，造作彼業，剎那遷謝。是業滅已，不依東方南西北方四維上下中間而住，至命終時，見先所作，心生惶怖，如彼夢覺，念夢中事，最後識滅自業現前。大王！識為其主，業為攀緣，二種相因，初識生起，作業受果皆不失壞，或趣地獄，或墮傍生、琰摩羅界及阿修羅，若人若天。初識生已，各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！初識起時，無所從來，滅無所至；彼緣生時，無所從來，滅無所至；其業生時，無所從來，滅無所至。大王！無有少法從於此世得至他世。何以故？自性空故。如是了知初識初識空，自業自業空，身識身識空，若滅滅空，若生生空，輪迴輪迴空，涅槃涅槃皆自性空。了知業報自性非有，無有作者亦無受者，但唯名相分別顯示。

「大王！當知諸根如幻境界如夢，一切諸法皆悉空

【現代漢語翻譯】現代漢語譯本：『憶念夢中身體的感官機能散壞而產生憂愁煩惱，這在實際上是真實的嗎？』國王回答：『不是的！』佛陀說：『大王，您認為如何？這個人把夢中所見執著為真實，是智者嗎？』國王回答：『不是的，世尊！為什麼呢？夢中畢竟沒有真實的感官機能，更何況是散壞呢？應當知道這個人只是徒勞地自我疲憊，根本沒有真實的事情。』佛陀說：『是的，是的！愚癡少聞的凡夫俗子，自己看到身體壞滅，心中產生執著，又生起恐懼，造作這種愚癡的行為，包括身業三種、語業四種、意業三種，造作這些業，剎那間遷流消逝。這些業滅盡后，不依附於東方、南方、西方、北方、四維、上方、下方、中間任何一處而存在，到臨終時，看到先前所作的業，心中產生恐懼，如同從夢中醒來，回憶夢中的事情，最後意識消滅，自己的業力顯現。大王！意識是主導，業是攀緣，這兩種相互依存，最初的意識生起，造作的業和所受的果報都不會失壞，或者去往地獄，或者墮入畜生道、閻摩羅界（Yamaraja，掌管地獄的冥王）以及阿修羅道（Asura，一種好戰的神），或者成為人，或者成為天人。最初的意識生起后，各自承受其果報，同類的心理活動相續不斷地流轉，最後意識消滅稱為死蘊，最初意識生起稱為生蘊。大王！最初意識生起時，沒有從哪裡來，消滅時也沒有到哪裡去；它所依賴的因緣生起時，沒有從哪裡來，消滅時也沒有到哪裡去；它的業力生起時，沒有從哪裡來，消滅時也沒有到哪裡去。大王！沒有絲毫的法從這個世界到達另一個世界。為什麼呢？因為自性是空的。像這樣了知最初的意識是空的，自己的業力是空的，身體的意識是空的，如果滅盡，滅盡也是空的，如果生起，生起也是空的，輪迴是空的，涅槃也是自性空的。了知業報的自性並非真實存在，沒有造作者也沒有承受者，只是名相的分別顯示而已。『大王！應當知道諸根如同幻境，如同夢境，一切諸法都是空性的。』

【English Translation】 English version: 『Recalling the disintegration of the physical senses in a dream and experiencing sorrow and distress, is this real?』 The king replied, 『No, it is not!』 The Buddha said, 『Great King, what do you think? Is a person who clings to what is seen in a dream as real, a wise person?』 The king replied, 『No, World Honored One! Why is that? In a dream, there are ultimately no real physical senses, let alone their disintegration. It should be known that such a person is merely tiring themselves out in vain, and there is nothing real at all.』 The Buddha said, 『So it is, so it is! Ignorant and unlearned ordinary beings, upon seeing their own bodies decay, develop attachments in their minds, and then give rise to fear, creating such foolish actions, including three types of bodily actions, four types of verbal actions, and three types of mental actions. Having created these actions, they pass away in an instant. When these actions cease, they do not abide in the east, south, west, north, the four intermediate directions, above, below, or in between. At the time of death, they see the actions they have previously done, and fear arises in their minds, just like waking from a dream and recalling the events of the dream. Finally, consciousness ceases, and their own karma manifests. Great King! Consciousness is the leader, and karma is the condition. These two are interdependent, and the initial consciousness arises. The actions performed and the consequences received are not lost. They may go to hell, or fall into the animal realm, the realm of Yamaraja (the lord of death), or the Asura realm (a type of warring deity), or become human, or become a deva (god). Once the initial consciousness arises, each receives their retribution, and similar mental activities continue to flow. The cessation of the final consciousness is called the aggregate of death, and the arising of the initial consciousness is called the aggregate of birth. Great King! When the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When the conditions it relies on arise, they do not come from anywhere, and when they cease, they do not go anywhere. When its karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Great King! There is not a single dharma that passes from this world to another world. Why is that? Because its nature is empty. Thus, understand that the initial consciousness is empty, one's own karma is empty, the body's consciousness is empty, if cessation occurs, cessation is also empty, if arising occurs, arising is also empty, samsara (the cycle of rebirth) is empty, and nirvana is also empty by nature. Understand that the nature of karmic retribution is not real, there is no doer and no receiver, but only the manifestation of conceptual distinctions.』『Great King! Know that the senses are like illusions, like dreams, and all dharmas are empty.』

寂，此名空解脫門；空無空相，名無相解脫門；若無相者，則無希求，名無愿解脫門。若能了此三解脫門，與空共行，菩提先道，廣大如法界，究竟如虛空。於此譬喻，當如是知。

「複次，大王！如人夢中見彼幻師幻作五欲種種欲樂，自見其身為彼圍繞，受諸快樂。是人覺已，憶念夢中所作事業，為實爾不？」

王言：「不也！」

佛言：「大王！于意云何？彼于夢境執以為實，是智者不？」

王言：「不也！世尊！何以故？夢中畢竟無彼幻師，況復變現五欲等事。當知是人徒自疲勞，都無有實。」

佛言：「大王！如是，如是！愚癡寡聞凡夫異生意著於法，心生貪染，復起追求，轉增癡愛，為彼所牽，造如是罪，身業三種、語業四種、意業三種，造作彼業，剎那遷謝。彼業滅已，不依東方南西北方四維上下中間而住，至命終時，見昔所作心想中現，自分業報皆悉現前，猶如夢覺念夢中事。大王！識為其主，業為攀緣，二種相因，初識生起，作業受報，皆不失壞，或趣地獄，或墮傍生、琰摩羅界及阿修羅，若人若天。初識生已各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！身識生時，無所從來，滅無所至；彼緣生時，無所從來，滅無所至；彼業生時，

【現代漢語翻譯】寂（寂靜），這被稱為空解脫門；空無空相，被稱為無相解脫門；如果沒有相，就沒有希求，被稱為無愿解脫門。如果能夠了解這三種解脫門，與空性一同修行，這是通往菩提的先決之道，廣大如法界，究竟如虛空。對於這個比喻，應當這樣理解。「再者，大王！比如有人在夢中看到幻術師變幻出種種五欲的享樂，自己看到身體被這些享樂圍繞，享受著各種快樂。這個人醒來后，回憶夢中所做的事情，是真實的嗎？」國王說：「不是的！」佛說：「大王！你認為如何？他在夢境中執著認為是真實的，是智者嗎？」國王說：「不是的！世尊！為什麼呢？夢中根本沒有那個幻術師，更何況變現出五欲等事。應當知道這個人只是徒勞地疲憊，根本沒有真實。」佛說：「大王！正是這樣，正是這樣！愚癡少聞的凡夫異想天開地執著於法，心中產生貪染，又開始追求，更加增長癡愛，被這些所牽引，造作這樣的罪業，身業三種、語業四種、意業三種，造作這些業，剎那間遷滅。這些業滅后，不依附於東西南北四維上下中間而存在，到臨終時，看到過去所做的事情在心中顯現，自己的業報都全部顯現，就像從夢中醒來回憶夢中的事情一樣。大王！識是主導，業是攀緣，兩種相互依存，最初的識產生，造業受報，都不會失壞，或者去地獄，或者墮入畜生、琰摩羅界（閻羅王的世界）以及阿修羅道，或者為人或者為天。最初的識產生后各自承受其報，同類的心識品類相續流轉，最後識滅稱為死蘊，最初識起稱為生蘊。大王！身識產生時，沒有從哪裡來，滅時沒有到哪裡去；那些因緣產生時，沒有從哪裡來，滅時沒有到哪裡去；那些業產生時，

【English Translation】『Shanti (tranquility), this is called the door of liberation of emptiness; emptiness without the appearance of emptiness, is called the door of liberation of no-appearance; if there is no appearance, then there is no desire, this is called the door of liberation of no-wish. If one can understand these three doors of liberation, and practice with emptiness, this is the preliminary path to Bodhi, as vast as the Dharma realm, as ultimate as space. Regarding this metaphor, one should understand it in this way.』『Furthermore, Great King! For example, a person in a dream sees a magician conjuring various pleasures of the five desires, and sees himself surrounded by these pleasures, enjoying all kinds of happiness. When this person awakens, and recalls the things done in the dream, are they real?』 The King said: 『No, they are not!』 The Buddha said: 『Great King! What do you think? If he clings to the dream as real, is he a wise person?』 The King said: 『No, he is not! World Honored One! Why is that? In the dream, there is no magician at all, let alone the manifestation of the five desires and other things. One should know that this person is just tiring himself in vain, and there is no reality at all.』 The Buddha said: 『Great King! It is so, it is so! Ignorant and unlearned ordinary people, with their deluded thoughts, cling to the Dharma, and their minds generate greed and attachment, and they start to pursue, further increasing their ignorant love, and are led by these, creating such karmic offenses, three kinds of bodily actions, four kinds of verbal actions, and three kinds of mental actions. They create these karmas, which vanish in an instant. After these karmas cease, they do not abide in the east, west, south, north, the four intermediate directions, above, below, or in between. When they reach the end of their lives, they see what they have done in the past appear in their minds, and their own karmic retributions all appear before them, just like recalling the events of a dream after waking up. Great King! Consciousness is the master, and karma is the condition, the two are interdependent, the initial consciousness arises, creating karma and receiving retribution, none of it is lost. They may go to hell, or fall into the realm of animals, the realm of Yama (the king of the underworld), or the realm of Asuras, or become humans or gods. After the initial consciousness arises, each receives its retribution, and the same kind of consciousness continues to flow. The cessation of the final consciousness is called the aggregate of death, and the arising of the initial consciousness is called the aggregate of birth. Great King! When bodily consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere; when those conditions arise, they do not come from anywhere, and when they cease, they do not go anywhere; when those karmas arise,

無所從來，滅無所至。大王！無有少法從於此世得至他世。何以故？自性空故。如是了知初識初識空，自業自業空，身識身識空，若滅滅空，若生生空，輪迴輪迴空，涅槃涅槃皆自性空。作業不可得，受報不可得，但唯名相分別顯示。

「大王！當知諸根如幻境界如夢，一切諸法皆悉空寂，此名空解脫門；空無空相，名無相解脫門；若無相者則無希求，名無愿解脫門。依此了知三解脫門，與空共行，菩提先道，廣大如法界，究竟如虛空。於此譬喻，當如是知。

「複次，大王！譬如有人于睡夢中，為彼瀑流漂沒己身及其眷屬，受諸惶怖種種苦惱。是人覺已，憶念夢中水所漂溺，為實爾不？」

王言：「不也！」

佛言：「大王！是人所夢執以為實，是智者不？」

王言：「不也！世尊！何以故？夢中畢竟無水所漂，況復有彼惶怖苦惱？當知是人徒自疲勞，都無有實。」

佛言：「大王！如是，如是！愚癡寡聞凡夫異生，意著諸法生憂惱處，展轉尋求無對治道，以不了故起諸惡行，身業三種、語業四種、意業三種，造作彼業，剎那遷謝。是業滅已，不依東方南西北方四維上下中間而住，至命終時心生惶怖，見昔所作悉現其前，如人夢覺念夢中事。大王！識為其主，業為攀緣，二種

【現代漢語翻譯】現代漢語譯本無所從來，滅無所至。（大王！）沒有任何法是從這個世界到達另一個世界的。為什麼呢？因為它們的自性是空的。如此了知，最初的意識是空的，自身的業是空的，身體的意識是空的，如果滅亡，滅亡也是空的，如果產生，產生也是空的，輪迴是空的，涅槃（佛教術語，指解脫）也是自性空的。造業是不可得的，受報也是不可得的，但只有名相的分別顯示。（大王！）應當知道，諸根（眼、耳、鼻、舌、身、意）如幻，境界如夢，一切諸法都是空寂的，這叫做空解脫門；空沒有空的相狀，叫做無相解脫門；如果沒有相狀，就沒有希求，叫做無愿解脫門。依此了知這三種解脫門，與空性共同執行，是菩提（佛教術語，指覺悟）的先導，廣大如法界（佛教術語，指宇宙），究竟如虛空。對於這個比喻，應當這樣理解。再次，（大王！）譬如有人在睡夢中，被瀑布的流水淹沒自身及其眷屬，遭受各種恐懼和痛苦。這個人醒來后，回憶起夢中被水淹沒的情景，那是真實的嗎？國王說：『不是的！』佛說：『（大王！）這個人把夢中之事執著為真實，是智者嗎？』國王說：『不是的！世尊！為什麼呢？夢中畢竟沒有被水淹沒的事，更何況有那些恐懼和痛苦呢？應當知道這個人只是徒勞地疲憊，根本沒有真實的事情。』佛說：『（大王！）正是這樣，正是這樣！愚癡寡聞的凡夫異生，執著于諸法而產生憂愁煩惱，輾轉尋求沒有對治的方法，因為不瞭解真相而產生各種惡行，身業有三種，語業有四種，意業有三種，造作這些業，剎那間就消逝了。這些業滅亡后，不依附於東西南北四方、四維、上下、中間而存在，到臨終時心中產生恐懼，看到過去所做的一切都出現在眼前，就像人從夢中醒來回憶夢中的事情一樣。（大王！）意識是主導，業是攀緣，這兩種

【English Translation】 English version Without coming from anywhere, and ceasing without going anywhere. (Great King!) There is no dharma (Buddhist term, meaning phenomena or teachings) that goes from this world to another world. Why is that? Because their self-nature is empty. Thus understanding, the initial consciousness is empty, one's own karma is empty, the body's consciousness is empty, if there is cessation, cessation is also empty, if there is arising, arising is also empty, samsara (Buddhist term, meaning cycle of rebirth) is empty, and nirvana (Buddhist term, meaning liberation) is also empty in its self-nature. Creating karma is unattainable, receiving retribution is unattainable, but only the distinctions of names and forms are manifested. (Great King!) You should know that the sense organs (eyes, ears, nose, tongue, body, mind) are like illusions, the realms are like dreams, and all dharmas are empty and still. This is called the door of liberation through emptiness; emptiness without the appearance of emptiness is called the door of liberation through no-appearance; if there is no appearance, then there is no seeking, which is called the door of liberation through no-desire. Relying on this understanding of the three doors of liberation, which operate together with emptiness, is the precursor to bodhi (Buddhist term, meaning enlightenment), as vast as the dharma realm (Buddhist term, meaning the universe), and as ultimate as space. Regarding this metaphor, you should understand it in this way. Furthermore, (Great King!) it is like a person in a dream who is submerged by a waterfall, along with their family, experiencing various fears and sufferings. When this person awakens, they recall being submerged in water in the dream. Was that real? The king said, 'No, it was not!' The Buddha said, '(Great King!) Is this person who clings to the dream as real a wise person?' The king said, 'No, World Honored One! Why is that? In the dream, there was ultimately no submersion in water, let alone those fears and sufferings. You should know that this person is just tiring themselves out in vain, and there is nothing real.' The Buddha said, '(Great King!) It is so, it is so! Ignorant and unlearned ordinary beings, clinging to dharmas, give rise to worries and afflictions, seeking remedies without finding them, and because they do not understand the truth, they engage in various evil actions. There are three types of bodily actions, four types of verbal actions, and three types of mental actions. These actions, once created, vanish in an instant. After these actions cease, they do not abide in the east, south, west, north, four intermediate directions, above, below, or in between. When the end of life comes, fear arises in the mind, and they see all that they have done in the past appear before them, just like a person waking from a dream and recalling the events of the dream. (Great King!) Consciousness is the leader, and karma is the condition, these two'

相因，初識生起，作業受果皆不失壞，或趣地獄，或墮傍生、琰摩羅界及阿修羅，若人若天。初識生已，各受其報，同分心品相續不絕，最後識滅名為死蘊，最初識起名為生蘊。大王！初識生時，無所從來，滅無所至；彼緣生時，無所從來，滅無所至；彼業生時，無所從來，滅無所至。大王！無有少法從於此世得至他世。何以故？自性空故。如是了知初識初識空，自業自業空，身識身識空，若滅滅空，若生生空，輪迴輪迴空，涅槃涅槃皆自性空，無有作者亦無受者，但唯名相分別顯示。

「大王！諸根如幻境界如夢，一切諸法皆悉空寂，此名空解脫門；空無空相，名無相解脫門；若無相者，則無希求，名無愿解脫門。若能了此三解脫門，與空共行，菩提先道，廣大如法界，究竟如虛空。於此譬喻，當如是知。

「複次，大王！譬如有人于睡夢中，自見其身飲酒惛醉，不識善法及諸惡行，功德過失都不覺知。是人覺已，念夢中事，為實爾不？」

王言：「不也！」

佛言：「大王！于意云何？是人所夢執為真實，是智者不？」

王言：「不也！世尊！何以故？夢中畢竟無飲酒者，況惛醉耶？當知是人徒自疲勞，都無有實。」

佛言：「大王！如是，如是！愚癡寡聞凡夫異生，意著

【現代漢語翻譯】現代漢語譯本：因緣相續，最初的意識生起，所造的業和所受的果報都不會消失，可能會去地獄，或者墮落為傍生（畜生）、琰摩羅界（閻羅王界）以及阿修羅（非天），也可能轉生為人或天。最初的意識產生后，各自承受相應的果報，同類的心識品類相續不斷，最後意識消滅稱為死蘊，最初意識產生稱為生蘊。大王！最初的意識產生時，沒有從哪裡來，消滅時也沒有到哪裡去；它因緣和合而生時，沒有從哪裡來，消滅時也沒有到哪裡去；它因業力而生時，沒有從哪裡來，消滅時也沒有到哪裡去。大王！沒有絲毫的法從這個世界轉移到另一個世界。為什麼呢？因為它們的自性本空。如此了知最初的意識是空的，自己的業是空的，身體的意識是空的，消滅是空的，產生是空的，輪迴是空的，涅槃也是自性空的，沒有造作者也沒有承受者，只是名相的分別顯示而已。大王！諸根（眼、耳、鼻、舌、身、意）如同幻象，境界如同夢境，一切諸法都是空寂的，這稱為空解脫門；空沒有空的相狀，稱為無相解脫門；如果沒有相狀，就沒有希求，稱為無愿解脫門。如果能夠了解這三種解脫門，與空性同行，就是菩提（覺悟）的先導，廣大如同法界（宇宙），究竟如同虛空。對於這個譬喻，應當這樣理解。再者，大王！譬如有人在睡夢中，看到自己喝酒喝得昏醉，不認識善法和各種惡行，對於功德和過失都不知道。這個人醒來后，回想夢中的事情，會認為那是真實的嗎？國王回答說：『不會的！』佛說：『大王！你認為如何？這個人把夢中所執著的事情當作真實，是智者嗎？』國王回答說：『不是的！世尊！為什麼呢？夢中根本沒有喝酒的人，更何況是昏醉呢？應當知道這個人只是徒勞地疲憊，根本沒有真實的事情。』佛說：『大王！正是這樣，正是這樣！愚癡少聞的凡夫異生，執著于

【English Translation】 English version: Due to causes and conditions, the initial consciousness arises, and the actions performed and the results received are not lost. One may go to hell, or fall into the realm of animals, the realm of Yama (the king of the dead), or the Asuras (demigods), or be reborn as a human or a deva (god). Once the initial consciousness arises, each receives its corresponding retribution. The continuity of similar mental states is uninterrupted. The cessation of the final consciousness is called the aggregate of death, and the arising of the initial consciousness is called the aggregate of birth. O King! When the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When it arises due to conditions, it does not come from anywhere, and when it ceases, it does not go anywhere. When it arises due to karma, it does not come from anywhere, and when it ceases, it does not go anywhere. O King! There is no dharma (phenomenon) that moves from this world to another world. Why is that? Because their nature is empty. Thus, understand that the initial consciousness is empty, one's own karma is empty, the consciousness of the body is empty, cessation is empty, arising is empty, samsara (the cycle of rebirth) is empty, and nirvana (liberation) is also empty in its nature. There is no creator nor receiver, but only the display of conceptual distinctions. O King! The senses (eye, ear, nose, tongue, body, mind) are like illusions, the realms of experience are like dreams, and all dharmas are empty and still. This is called the door of liberation through emptiness. Emptiness has no characteristic of emptiness, which is called the door of liberation through no-characteristic. If there is no characteristic, then there is no desire, which is called the door of liberation through no-wish. If one can understand these three doors of liberation and walk with emptiness, it is the precursor to Bodhi (enlightenment), as vast as the Dharma realm (universe), and as ultimate as space. You should understand this analogy in this way. Furthermore, O King! Suppose a person in a dream sees himself drunk with wine, not recognizing good dharmas and various evil actions, and not knowing about merits and faults. When this person wakes up, and recalls the events in the dream, would he consider them to be real? The king replied, 'No, he would not!' The Buddha said, 'O King! What do you think? Is this person who clings to the events in the dream as real a wise person?' The king replied, 'No, he is not! World Honored One! Why is that? In the dream, there was no one actually drinking wine, let alone being drunk. It should be known that this person is just tiring himself in vain, and there is nothing real.' The Buddha said, 'O King! It is so, it is so! Ignorant and unlearned ordinary beings, who are attached to'

諸法，起愛染心造是癡業，身業三種、語業四種、意業三種，造作彼業，剎那遷謝。是業滅已，不依東方南西北方四維上下中間而住，至命終時，見先所作自分業報心想中現，如人夢覺念夢中事。大王！識為其主，業為攀緣，二種相因，初識生起，作業受報皆不失壞，或趣地獄，或墮傍生、琰摩羅界及阿修羅，若人若天。各受其報，同類心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！身識生時，無所從來，滅無所至；彼緣生時，無所從來，滅無所至；彼業生時，無所從來，滅無所至。大王！無有少法從於此世得至他世。何以故？自性空故。如是了知初識初識空，自業自業空，身識身識空，若滅滅空，若生生空，輪迴輪迴空，涅槃涅槃皆自性空，無有作者亦無受者，若業若報，皆不可得，但唯名相分別顯示。

「大王！諸根如幻境界如夢，一切諸法自性空寂，此名空解脫門；空無空相，名無相解脫門；若無相者，則無希求，名無愿解脫門。若能了知三解脫門，與空共行，菩提先道，廣大如法界，究竟如虛空。於此譬喻，當如是知。」

父子合集經卷第十八大正藏第 11 冊 No. 0320 父子合集經

父子合集經卷第十九

西天譯經三藏朝散大夫試鴻臚卿宣梵大師

【現代漢語翻譯】現代漢語譯本：諸法（一切事物），因生起愛戀執著的心而造作愚癡的業，包括身業三種、語業四種、意業三種。這些業一旦造作，便會剎那間消逝。這些業滅去後，並不停留在東方、南方、西方、北方、四維、上方、下方或中間任何方位，直到生命終結時，會看到自己先前所造作的業報在心中顯現，就像人從夢中醒來回憶夢中的事情一樣。大王！意識是主導，業是攀緣的條件，這兩種因素相互依存，最初的意識便會產生。造作的業和所受的果報都不會消失，會使眾生或墮入地獄，或淪為畜生、進入琰摩羅界（閻羅王統治的境界）以及阿修羅道，或者轉生為人或天。各自承受相應的果報，同類的心理活動會相續不斷地流轉。最後意識的消滅稱為死蘊，最初意識的產生稱為生蘊。大王！身體的意識產生時，沒有從哪裡來，消滅時也沒有到哪裡去；它所依賴的條件產生時，沒有從哪裡來，消滅時也沒有到哪裡去；它所造作的業產生時，沒有從哪裡來，消滅時也沒有到哪裡去。大王！沒有任何事物從這一世轉移到下一世。為什麼呢？因為它們的自性是空無的。如此了知最初的意識是空的，自己的業是空的，身體的意識是空的，滅去是空的，產生是空的，輪迴是空的，涅槃也是自性空的。沒有造作者，也沒有承受者，業和果報都不可得，僅僅是名相的分別顯示而已。大王！諸根（眼、耳、鼻、舌、身、意）如同幻象，境界如同夢境，一切諸法的自性都是空寂的，這稱為空解脫門；空沒有空的相狀，稱為無相解脫門；如果沒有相狀，就不會有希求，稱為無愿解脫門。如果能夠了解這三種解脫門，並與空性同行，這就是通往菩提的先導，其廣大如同法界，其究竟如同虛空。對於這個譬喻，應當這樣理解。

【English Translation】 English version: All dharmas (all things), arise from a mind of attachment and create foolish karma, including three types of bodily karma, four types of verbal karma, and three types of mental karma. Once these karmas are created, they vanish in an instant. After these karmas cease, they do not reside in the east, south, west, north, four intermediate directions, above, below, or in the middle. Until the end of life, one sees the karmic retribution of one's past actions appear in the mind, just as a person recalls the events of a dream upon waking. O King! Consciousness is the master, and karma is the condition. These two factors are interdependent, and the initial consciousness arises. The karma created and the retribution received are not lost. They cause beings to fall into hell, be reborn as animals, enter the realm of Yama (the realm ruled by Yama), or the Asura realm, or be reborn as humans or gods. Each receives their corresponding retribution, and similar mental activities continue to flow. The cessation of the final consciousness is called the skandha of death, and the arising of the initial consciousness is called the skandha of birth. O King! When the consciousness of the body arises, it does not come from anywhere, and when it ceases, it does not go anywhere; when the conditions it relies on arise, they do not come from anywhere, and when they cease, they do not go anywhere; when the karma it creates arises, it does not come from anywhere, and when it ceases, it does not go anywhere. O King! There is no dharma that transfers from this life to the next. Why is this so? Because their nature is empty. Thus, understand that the initial consciousness is empty, one's own karma is empty, the body's consciousness is empty, cessation is empty, arising is empty, samsara is empty, and nirvana is also empty in nature. There is no creator, nor is there a receiver. Neither karma nor retribution can be obtained; they are merely the manifestation of conceptual distinctions. O King! The senses (eye, ear, nose, tongue, body, and mind) are like illusions, and the realms are like dreams. The nature of all dharmas is empty and still. This is called the door of liberation through emptiness; emptiness has no aspect of emptiness, which is called the door of liberation through no-sign; if there is no sign, there is no seeking, which is called the door of liberation through no-wish. If one can understand these three doors of liberation and walk with emptiness, this is the precursor to Bodhi, as vast as the Dharma realm, and as ultimate as space. You should understand this metaphor in this way.

賜紫沙門臣日稱等奉　詔譯

凈飯王信解品第二十七

爾時世尊，告凈飯王言：「大王！如上所說解脫法門，當自繫心，正念觀察，勇猛精進，決定修作。過去未來現在諸佛，依此得證無上菩提，能招世間一切富樂，能消世間一切渴愛，能伏世間一切我慢，能破世間一切邪見，能滅有情一切罪惡。未登初地凡夫異生，皆令證得平等法性。如是法要，非諸聲聞及辟支佛所行境界，唯諸菩薩之所修作。大王！應作是念：『我當云何於人天中得為眼目？于長夜中得為照明？于愛河中得為船筏？于險難處得為導師？無依怙者為作主宰？自得度已，復能度他；自解脫已，令他解脫；自得安隱，令他安隱；自證涅槃，復令他證。』大王！不應觀彼現在世間所受富樂五欲自在，諸根如幻境界如夢，謂於色境聲香味觸心生貪著，無滿足時。

「大王！乃往過去無量俱胝那由他劫，有轉輪王名無邊稱，富貴自在，有大威德，像馬車乘眾寶輦輿，最勝輪寶無能壞者，已曾親近無量諸佛，于彼佛所種多善根，隨意所念皆得成就。大王！彼無邊稱王忽於一時，作是思惟：『我當自試福德之力，以我福故，令四天下所有一切樹木花果，皆得茂盛，受用無盡。』作是念已，彼四天下所有花果而得敷榮。大王！彼無邊稱王如是思惟

【現代漢語翻譯】現代漢語譯本奉旨由賜紫沙門臣日稱等翻譯

凈飯王信解品第二十七

那時，世尊告訴凈飯王說：『大王！像上面所說的解脫法門，應當自己專心繫念，以正念觀察，勇猛精進，堅定地修習。過去、未來、現在的一切諸佛，都是依靠這個法門證得無上菩提，能夠招來世間一切的富足快樂，能夠消除世間一切的渴愛，能夠降伏世間一切的傲慢，能夠破除世間一切的邪見，能夠滅除一切有情眾生的罪惡。對於尚未登上初地的凡夫異生，都能讓他們證得平等的法性。這樣的法要，不是那些聲聞和辟支佛所能達到的境界，只有諸菩薩才能修習。大王！您應當這樣想：『我應當如何在人天之中成為他們的眼睛？在漫長的黑夜中成為他們的光明？在愛慾的河流中成為他們的船筏？在危險困難的地方成為他們的導師？對於無依無靠的人成為他們的主宰？自己得到解脫之後，還能度化他人；自己得到解脫之後，讓別人也得到解脫；自己得到安穩之後，讓別人也得到安穩；自己證得涅槃之後，讓別人也證得涅槃。』大王！不應該貪戀現在世間所享受的富足快樂和五欲自在，要知道諸根就像幻象，境界就像夢境，如果對色、聲、香、味、觸這些外境產生貪戀執著，永遠不會有滿足的時候。

『大王！在過去無量俱胝那由他劫之前，有一位轉輪王名叫無邊稱（意為無邊名聲），他富貴自在，擁有極大的威德，有象、馬、車乘、各種珍寶裝飾的輦輿，最殊勝的輪寶堅不可摧，他曾經親近過無量諸佛，在那些佛的座下種下了許多善根，凡是心中所想的都能實現。大王！這位無邊稱王忽然在某時，這樣思量：『我應當親自試驗一下我的福德之力，憑藉我的福德，讓四天下所有的一切樹木花果，都能夠茂盛生長，享用不盡。』這樣想了之後，四天下所有的花果都開花結果，繁榮茂盛。大王！這位無邊稱王又這樣思量：

【English Translation】 English version Translated under imperial decree by the Shramana, Minister Ri Cheng, and others, who were granted the purple robe.

Chapter 27: King Suddhodana's Faith and Understanding

At that time, the World Honored One said to King Suddhodana, 'Great King! The Dharma gate of liberation as described above, you should focus your mind on it, observe it with right mindfulness, be courageous and diligent, and resolutely practice it. All Buddhas of the past, future, and present have attained unsurpassed Bodhi through this, and are able to bring about all the riches and happiness of the world, eliminate all the thirst and craving of the world, subdue all the arrogance of the world, break all the wrong views of the world, and extinguish all the sins and evils of sentient beings. Those ordinary beings who have not yet reached the first Bhumi (ground) can all attain the equal nature of Dharma. Such essential teachings are not within the realm of the Shravakas (hearers) and Pratyekabuddhas (solitary realizers), but are practiced only by the Bodhisattvas. Great King! You should think thus: 「How shall I become the eyes for beings in the human and heavenly realms? How shall I become the light in the long night? How shall I become the raft in the river of desire? How shall I become the guide in dangerous and difficult places? How shall I become the master for those who have no refuge? Having liberated myself, I will also liberate others; having attained liberation, I will enable others to attain liberation; having attained peace and tranquility, I will enable others to attain peace and tranquility; having attained Nirvana, I will enable others to attain Nirvana.」 Great King! You should not be attached to the riches, happiness, and the five desires that are enjoyed in the present world. Know that the senses are like illusions, and the realms are like dreams. If you become greedy and attached to the realms of form, sound, smell, taste, and touch, there will never be a time of satisfaction.'

'Great King! In the immeasurable kalpas of the past, there was a Chakravartin King named Boundless Fame (meaning boundless reputation). He was rich and powerful, possessed great virtue and power, had elephants, horses, chariots, and palanquins adorned with various treasures. His most supreme wheel treasure was indestructible. He had been close to countless Buddhas and had planted many good roots in their presence. Whatever he thought of, he could achieve. Great King! King Boundless Fame, at one time, thought to himself: 「I shall test the power of my merit. By my merit, I will cause all the trees, flowers, and fruits in the four continents to flourish and be inexhaustible.」 Having thought this, all the flowers and fruits in the four continents blossomed and flourished. Great King! King Boundless Fame then thought to himself:

：『我今更試自善根力，令四天下一切人民，若有所愿，隨意無違。』作是念已，彼四天下所有人民，一切希求皆得如意。大王！彼無邊稱王復更思惟：『以我所有善根之力，令四天下降注香水。』作是念已，於四天下普雨香水。大王！彼無邊稱王復更思惟：『以我所有善根力故，令四天下普雨妙花。』作是念已，於四天下降雨種種上妙天花。大王！彼無邊稱王復更思惟：『以我所有善根力故，令四天下雨妙寶衣。』作是念已，於四天下悉雨寶衣。大王！彼無邊稱王復更思惟：『以我所有善根力故，令四天下悉皆雨銀。』作是念已，於四天下皆得雨銀。大王！彼無邊稱王復更思惟：『以我所有善根力故，令四天下降雨黃金。』作是念已，於四天下皆雨黃金。所以者何？皆由無邊稱王于往昔時與諸眾生共修善業之所獲得。

「大王！此閻浮提大地縱廣一萬八千逾繕那量，復有六十俱胝諸大城郭，中有一城名寶莊嚴，縱廣正等十二逾繕那，四面平正妙巧成就，于其城外有多羅樹，七重行列四寶所成，金銀琉璃玻胝迦寶，裝校嚴飾甚可愛樂。彼金樹者，其葉花果悉皆是銀；彼銀樹者，其葉花果皆是黃金；吠琉璃樹，其葉花果皆玻胝迦；彼玻璃樹，其葉花果悉是琉璃。其城七重，寶網寶鈴諸妙珍琦彌覆其上，城外復有七

【現代漢語翻譯】現代漢語譯本：『我現在再嘗試用我的善根力量，讓四大洲所有的人民，如果有什麼願望，都能隨意實現，沒有違背。』這樣想之後，四大洲所有的人民，一切的希求都如願以償。大王！那位無邊稱王又進一步思考：『用我所有的善根力量，讓四大洲降下香水。』這樣想之後，在四大洲普遍降下香水。大王！那位無邊稱王又進一步思考：『用我所有的善根力量，讓四大洲普遍降下美妙的花朵。』這樣想之後，在四大洲降下各種上等美妙的天花。大王！那位無邊稱王又進一步思考：『用我所有的善根力量，讓四大洲降下美妙的寶衣。』這樣想之後，在四大洲都降下寶衣。大王！那位無邊稱王又進一步思考：『用我所有的善根力量，讓四大洲都降下銀子。』這樣想之後，在四大洲都降下銀子。大王！那位無邊稱王又進一步思考：『用我所有的善根力量，讓四大洲降下黃金。』這樣想之後，在四大洲都降下黃金。這是為什麼呢？都是因為無邊稱王在過去世與眾生共同修習善業所獲得的果報。『大王！這閻浮提（Jambudvipa，指我們所居住的這個世界）大地縱橫一萬八千由旬（yojana，古印度長度單位），還有六十俱胝（koti，印度數字單位，相當於千萬）個大城，其中有一座城名叫寶莊嚴，縱橫都是十二由旬，四面平整，精巧建成。城外有多羅樹（tala tree，棕櫚樹的一種），七重排列，由金、銀、琉璃（vaiḍūrya，一種寶石）、玻胝迦（sphatika，水晶）四寶構成，裝飾得非常可愛。那些金樹，它們的葉子、花朵、果實都是銀的；那些銀樹，它們的葉子、花朵、果實都是黃金的；吠琉璃樹（vaiḍūrya tree），它們的葉子、花朵、果實都是玻胝迦；那些玻璃樹，它們的葉子、花朵、果實都是琉璃。這座城有七重城墻，寶網、寶鈴等各種珍奇寶物覆蓋在上面，城外還有七重...

【English Translation】 English version: 'Now I will further try with the power of my good roots, to make all the people of the four continents, if they have any wishes, fulfill them at will, without any hindrance.' Having thought this, all the people of the four continents had all their desires fulfilled. O King! That King of Boundless Renown further contemplated: 'With the power of all my good roots, let fragrant water descend upon the four continents.' Having thought this, fragrant water rained down universally on the four continents. O King! That King of Boundless Renown further contemplated: 'With the power of all my good roots, let beautiful flowers rain down universally on the four continents.' Having thought this, various superior and beautiful heavenly flowers rained down on the four continents. O King! That King of Boundless Renown further contemplated: 'With the power of all my good roots, let beautiful precious garments rain down on the four continents.' Having thought this, precious garments rained down on all the four continents. O King! That King of Boundless Renown further contemplated: 'With the power of all my good roots, let silver rain down on all the four continents.' Having thought this, silver rained down on all the four continents. O King! That King of Boundless Renown further contemplated: 'With the power of all my good roots, let gold rain down on the four continents.' Having thought this, gold rained down on all the four continents. Why is this so? It is all because the King of Boundless Renown, in his past lives, cultivated good deeds together with all sentient beings. O King! This land of Jambudvipa (the world we inhabit) is 18,000 yojanas (an ancient Indian unit of distance) in length and breadth, and there are also sixty kotis (an Indian numerical unit, equivalent to ten million) of great cities. Among them, there is a city named Jewel Adornment, which is twelve yojanas in length and breadth, with four sides that are level and skillfully constructed. Outside the city, there are tala trees (a type of palm tree), arranged in seven rows, made of four treasures: gold, silver, vaiḍūrya (a type of gemstone), and sphatika (crystal), adorned and decorated very beautifully. Those gold trees, their leaves, flowers, and fruits are all silver; those silver trees, their leaves, flowers, and fruits are all gold; the vaiḍūrya trees, their leaves, flowers, and fruits are all sphatika; those crystal trees, their leaves, flowers, and fruits are all vaiḍūrya. The city has seven layers of walls, covered with precious nets, precious bells, and various exquisite treasures. Outside the city, there are also seven...

重寶塹，皆以七寶所共合成。一一寶塹，深半由旬，廣一由旬。金沙布底，八功德水，澄湛盈滿。諸妙音鳥翔集其中，優缽羅花、拘沒那花、缽訥摩花、分陀利花，普遍開發。周匝階陛四寶合成，黃金為階，白銀成陛；白銀為階，黃金成陛；琉璃為階，玻璃成陛；玻璃為階，琉璃成陛。一一階道七寶所成，其傍皆植金色芭蕉。復于道首置諸寶座，巧妙裝校，甚可愛樂。如是富樂種種嚴飾，皆是無邊稱王積集廣大善根福力之所獲得。又彼寶莊嚴城，周匝復有八萬四千清凈園林，一一園中有八大池，其池各廣半逾繕那，一一池岸有四階陛，四寶所成巧妙嚴飾，八功德水充滿其中，眾色蓮華開敷彌布。于其池岸復有諸花：阿提目葛多花、詹博迦花、嚩始計花、蘇曼那花、阿輸迦花、婆師迦花，如是種種諸妙香花。無邊稱王與諸臣民，止住園中共為遊樂。大王！彼王宮城高廣嚴好，寶多羅樹行植于上，寶網周遍，寶鈴和鳴，出妙音響，如五樂聲。時彼人民賴王德化，富樂自在安隱而住。

「大王！彼無邊稱王復于異時，如是思惟：『我今應往東勝身洲。』作是念已，王領四兵俱乘虛空，即至其處。彼諸小王皆來奉迎，各以國土虔誠致獻，王于彼住百千萬歲。大王！彼無邊稱王復自思惟：『我今當往西牛貨洲。』作是念已

【現代漢語翻譯】現代漢語譯本重寶塹（護城河），都是用七寶共同合成的。每一條寶塹，深半由旬（古印度長度單位，約合7-11公里），寬一由旬。底部鋪著金沙，八功德水（具有八種功德的水）清澈盈滿。各種美妙的鳥兒在其中飛翔聚集，優缽羅花（青蓮花）、拘沒那花（紅蓮花）、缽訥摩花（白蓮花）、分陀利花（白蓮花）普遍盛開。四周的臺階由四寶合成，黃金做階，白銀做陛；白銀做階，黃金做陛；琉璃做階，玻璃做陛；玻璃做階，琉璃做陛。每一條階道都是用七寶做成，旁邊都種植著金色的芭蕉樹。又在道路的盡頭設定各種寶座，巧妙地裝飾，非常可愛。像這樣富足快樂的各種裝飾，都是無邊稱王積累廣大善根福力所獲得的。而且那寶莊嚴城，周圍還有八萬四千清凈園林，每一個園林中有八大池，每個池子都寬半逾繕那（古印度長度單位，約合7-11公里），每個池岸都有四級臺階，用四寶做成，巧妙地裝飾，八功德水充滿其中，各種顏色的蓮花開放瀰漫。在池岸上還有各種花：阿提目葛多花、詹博迦花、嚩始計花、蘇曼那花、阿輸迦花、婆師迦花，像這樣各種美妙的香花。無邊稱王和他的臣民，住在園林中一起遊玩享樂。大王！那王宮高大寬廣，裝飾美好，寶多羅樹（棕櫚樹）成行種植在上面，寶網遍佈，寶鈴和諧鳴響，發出美妙的聲音，像五種樂器的聲音。當時那裡的人民依靠國王的德行教化，富足快樂，自由安穩地生活。『大王！』那無邊稱王又在其他時候，這樣思惟：『我現在應該前往東勝身洲（四大部洲之一，位於須彌山東方）。』這樣想后，國王帶領四兵（象兵、馬兵、車兵、步兵）一起乘虛空，就到了那裡。那些小國王都來迎接，各自用自己的國土虔誠地獻給國王，國王在那裡住了百千萬年。大王！那無邊稱王又自己思惟：『我現在應當前往西牛貨洲（四大部洲之一，位於須彌山西方）。』這樣想后

【English Translation】 English version The precious moats were all made of seven treasures combined. Each moat was half a yojana (an ancient Indian unit of distance, approximately 7-11 kilometers) deep and one yojana wide. The bottom was covered with golden sand, and the eight meritorious waters (water with eight virtues) were clear and full. Various beautiful birds flew and gathered within them, and utpala flowers (blue lotus), kumuda flowers (red lotus), padma flowers (white lotus), and pundarika flowers (white lotus) bloomed everywhere. The surrounding steps were made of four treasures, with gold as the steps and silver as the landings; silver as the steps and gold as the landings; lapis lazuli as the steps and crystal as the landings; and crystal as the steps and lapis lazuli as the landings. Each path was made of seven treasures, and golden banana trees were planted beside them. Moreover, various precious seats were placed at the ends of the paths, skillfully decorated and very pleasing. Such abundant and joyful decorations were all obtained by King Boundless Name through the accumulation of vast roots of goodness and meritorious power. Furthermore, the city of precious adornment was surrounded by eighty-four thousand pure gardens, each with eight large ponds. Each pond was half a yojana wide, and each bank had four steps, skillfully adorned with four treasures. The eight meritorious waters filled them, and lotuses of various colors bloomed and spread. On the banks of the ponds were various flowers: atimuktaka flowers, champaka flowers, vasika flowers, sumana flowers, ashoka flowers, and bhadrika flowers, as well as various other beautiful fragrant flowers. King Boundless Name and his ministers and people lived in the gardens, enjoying themselves together. O King! The palace was tall, wide, and beautifully decorated, with rows of precious tala trees (palm trees) planted on top, precious nets all around, and precious bells harmoniously ringing, emitting wonderful sounds like the sounds of five musical instruments. At that time, the people there relied on the king's virtuous teachings, living in abundance, joy, freedom, and peace. 'O King!' King Boundless Name, at another time, thought thus: 'I should now go to Purvavideha (one of the four great continents, located east of Mount Sumeru).' Having thought this, the king led his four divisions of troops (elephant troops, horse troops, chariot troops, and infantry) and traveled through the air, arriving there. The minor kings all came to greet him, each offering their own lands with sincerity. The king stayed there for hundreds of millions of years. O King! King Boundless Name then thought to himself: 'I should now go to Aparagodaniya (one of the four great continents, located west of Mount Sumeru).' Having thought this

，領四兵眾俱乘虛空，即至其所。彼諸小王皆來奉迎，各以國土虔誠致獻，王于彼住百千萬歲。大王！彼無邊稱王復自思惟：『我今當往北俱盧洲。』作是念已，領四兵眾俱乘虛空，即至其所。彼諸人民歡喜歸化，王于彼住百千萬歲。大王！彼無邊稱王復自思惟：『我昔聞有三十三天住須彌頂，我今當往。』作是念已，即乘龍象與四兵眾，飛騰空中上須彌頂。時無邊稱王問御臣曰：『汝見須彌及以大海並四天下，其事云何？』御臣答言：『我見其相旋轉不定，如陶家輪。』王語御臣：『汝所見者，此龍象王大行未止。』王復前進，問御臣曰：『見須彌等，其相云何？』御臣答言：『我今見彼須彌大海皆悉震動。』王語臣曰：『今將至於須彌山頂，此龍象王小行未止。』王復前進，問御臣曰：『見須彌等，其相云何？』御臣答言：『我今見彼須彌大海不動不轉。』王語臣曰：『此龍象王，今已到彼須彌山頂。』時無邊稱王及四兵眾到須彌已，彼帝釋天主即時遙見無邊稱王，歡喜來迎，而作是言：『善來！大王！』即分半座，命王而坐。時無邊稱王即就其座，住于天上經無量歲，與彼天主分半同治。在彼時久，作是思惟：『可退彼天，我獨為主。』作是念已，王及兵眾即時退墮寶莊嚴城寶篋園中。

「時守園者見是

【現代漢語翻譯】現代漢語譯本於是，無邊稱王率領四種軍隊，一同騰空而起，瞬間到達了那裡。那些小國王都前來迎接，各自以自己的國土虔誠地獻給無邊稱王，無邊稱王在那裡住了千百萬年。大王！無邊稱王又自己思量：『我現在應當前往北俱盧洲（Uttarakuru，四大洲之一，位於須彌山北）。』有了這個想法后，他率領四種軍隊，一同騰空而起，瞬間到達了那裡。那裡的人民都歡喜地歸順了他，無邊稱王在那裡住了千百萬年。大王！無邊稱王又自己思量：『我以前聽說有三十三天（Trayastrimsa，欲界六天之一，位於須彌山頂）住在須彌山頂，我現在應當前往。』有了這個想法后，他立即乘坐龍象，帶著四種軍隊，飛騰空中，到達了須彌山頂。當時，無邊稱王問他的御臣說：『你看到須彌山（Sumeru，佛教宇宙觀中的中心山）以及大海和四大天下（catvāro dvīpāḥ，指圍繞須彌山的四大洲），它們的情況如何？』御臣回答說：『我看到它們的景象旋轉不定，就像陶工的輪子一樣。』無邊稱王告訴御臣說：『你所看到的，是這龍象王還沒有停止大步前進。』無邊稱王又繼續前進，問御臣說：『看到須彌山等，它們的情況如何？』御臣回答說：『我現在看到須彌山和大海都震動起來。』無邊稱王告訴御臣說：『現在將要到達須彌山頂了，這龍象王只是稍微停止了前進。』無邊稱王又繼續前進，問御臣說：『看到須彌山等，它們的情況如何？』御臣回答說：『我現在看到須彌山和大海都不動也不轉了。』無邊稱王告訴御臣說：『這龍象王，現在已經到達須彌山頂了。』當時，無邊稱王和四種軍隊到達須彌山后，帝釋天主（Śakra，三十三天的統治者）立即遙見無邊稱王，歡喜地前來迎接，並說道：『歡迎！大王！』隨即分出半個座位，讓無邊稱王坐下。當時，無邊稱王就坐到那個座位上，住在天上經歷了無量歲月，與帝釋天主平分權力共同治理。在那裡住了很久之後，他心想：『可以把那個天主趕走，讓我獨自做主。』有了這個想法后，無邊稱王和他的軍隊立即從天上墜落，落到了寶莊嚴城的寶篋園中。當時，守園人看到這情景

【English Translation】 English version Then, King Ananta-nāma (無邊稱王) led his fourfold army, and they ascended into the sky, instantly arriving at that place. Those minor kings all came to greet him, each devoutly offering their kingdoms to King Ananta-nāma, who resided there for millions of years. O Great King! King Ananta-nāma then thought to himself: 『Now I should go to Uttarakuru (北俱盧洲).』 Having this thought, he led his fourfold army, and they ascended into the sky, instantly arriving at that place. The people there joyfully submitted to him, and King Ananta-nāma resided there for millions of years. O Great King! King Ananta-nāma then thought to himself: 『I have heard that the Trayastrimsa (三十三天) gods reside on the summit of Mount Sumeru (須彌山), now I should go there.』 Having this thought, he immediately rode a dragon-elephant, taking his fourfold army, and flew into the sky to the summit of Mount Sumeru. At that time, King Ananta-nāma asked his minister: 『What do you see of Mount Sumeru, the great ocean, and the four continents (catvāro dvīpāḥ)?』 The minister replied: 『I see them spinning and unstable, like a potter』s wheel.』 King Ananta-nāma said to his minister: 『What you see is because this dragon-elephant king has not yet stopped its great stride.』 King Ananta-nāma continued forward and asked his minister: 『What do you see of Mount Sumeru, etc.?』 The minister replied: 『Now I see Mount Sumeru and the great ocean all shaking.』 King Ananta-nāma said to his minister: 『We are about to reach the summit of Mount Sumeru, this dragon-elephant king has only slightly slowed its stride.』 King Ananta-nāma continued forward and asked his minister: 『What do you see of Mount Sumeru, etc.?』 The minister replied: 『Now I see Mount Sumeru and the great ocean still and unmoving.』 King Ananta-nāma said to his minister: 『This dragon-elephant king has now reached the summit of Mount Sumeru.』 When King Ananta-nāma and his fourfold army arrived at Mount Sumeru, Śakra (帝釋天主), the lord of the Trayastrimsa heaven, immediately saw King Ananta-nāma from afar, joyfully came to greet him, and said: 『Welcome! O Great King!』 He then offered half of his seat, inviting King Ananta-nāma to sit. At that time, King Ananta-nāma took his seat, residing in the heavens for countless years, sharing power and co-ruling with Śakra. After residing there for a long time, he thought: 『I can drive away that lord of heaven and be the sole ruler.』 Having this thought, King Ananta-nāma and his army immediately fell from the heavens, landing in the Jewel Box Garden of the Jewel Adorned City. At that time, the keeper of the garden saw this

事已，告城中人，作是唱言：『今有天人退沒於此。』時彼國王名曰作愛，聞是說已，速嚴駕馭詣彼園中，見如上事，怪未曾有。即敕排備種種香花、末香、涂香，詣彼王所，偏袒右肩，右膝著地，長跪合掌，安慰問訊，白彼王言：『聖天至此，為當是誰？』彼即答曰：『汝昔曾聞有轉輪王名無邊稱不？』作愛王言：『我聞耆舊說：「昔有王名無邊稱，威德自在，領四天下，與四兵眾乘空而上三十三天。」』『汝所聞者，豈異人乎？則我身是。』

「時無邊稱王從天退已，初聞人間飲食氣味不能堪任，猶如酥油，沃熱沙中。時作愛王見其頓弊，不能止住：『有何善說？我于來世作何宣傳？』時無邊稱王語作愛王曰：『我從昔來富貴自在王四天下，一切所須皆得如意。升忉利天帝釋分座，貪無厭故從天退下，如上眾事當如是說。』作是語已，即便命終。」

佛言：「大王！往昔無邊稱王者，豈異人乎？今我身是。是故當知，諸根如幻境界如夢，繫心正觀，勿生疑惑。」

爾時世尊而說偈言：

「樂求正法財，　　凈心常質直，　五欲不堅牢，　　智者當遠離。　若於法明瞭，　　則厭五欲樂，　彼善降其心，　　能破諸煩惱。　由斷煩惱故，　　不受諸惡道，　離彼業道者，　　為世所

【現代漢語翻譯】現代漢語譯本事情結束后，（王）告訴城裡的人，並這樣宣告：『現在有天人從天上退落到這裡。』當時，那位國王名叫（此處原文缺失國王名字），聽到這話后，立即整備車駕前往園中，看到上述情況，感到非常驚奇。他立刻命令準備各種香花、末香、涂香，來到那位國王（無邊稱王）面前，袒露右肩，右膝跪地，長跪合掌，安慰問候，並對那位國王說：『聖天降臨此處，不知是哪位？』他（無邊稱王）回答說：『你以前聽說過有轉輪王名叫無邊稱嗎？』（此處原文缺失國王名字）王說：『我聽老人們說：「以前有一位國王名叫無邊稱，威德自在，統治四天下，帶領四兵眾乘空而上三十三天。」』『你所聽說的，難道是別人嗎？我就是。』當時，無邊稱王從天上退下來后，剛聞到人間的飲食氣味就無法忍受，感覺就像酥油倒在熱沙中一樣。當時，（此處原文缺失國王名字）王看到他如此疲憊，無法停留，便問：『有什麼好的教誨？我將來應該如何宣揚？』當時，無邊稱王對**（此處原文缺失國王名字）王說：『我從前富貴自在，統治四天下，一切所需都能如意得到。升到忉利天，與帝釋分座而坐，因為貪慾無厭而從天上退落下來，像上面所說的事情應當這樣宣說。』說完這些話，他就去世了。佛陀說：『大王！往昔的無邊稱王，難道是別人嗎？就是我現在的身。所以應當知道，諸根就像幻象，境界就像夢境，要專心正觀，不要產生疑惑。』當時，世尊說了偈語：『樂於尋求正法財，內心清凈常正直，五欲不堅固，智者應當遠離。如果對法明瞭，就會厭惡五欲之樂，他能善於降伏其心，能破除各種煩惱。由於斷除煩惱的緣故，不會墮入各種惡道，遠離那些業道的人，為世人所敬仰。』

【English Translation】 English version After the matter was concluded, (King **) told the people in the city, proclaiming: 'Now a deva has fallen from heaven to this place.' At that time, the king named ** (the king's name is missing in the original text), upon hearing this, quickly prepared his carriage and went to the garden. Seeing the aforementioned situation, he was greatly astonished. He immediately ordered the preparation of various fragrant flowers, powdered incense, and perfumed ointments. He approached the king (King Boundless Fame), bared his right shoulder, knelt on his right knee, prostrated with palms together, offered comfort and greetings, and said to the king: 'Holy one, who are you that has descended here?' He (King Boundless Fame) replied: 'Have you ever heard of a wheel-turning king named Boundless Fame?' King ** (the king's name is missing in the original text) said: 'I have heard the elders say: "In the past, there was a king named Boundless Fame, who possessed majestic power and ruled the four continents, leading his four divisions of troops to ascend to the Thirty-three Heavens."' 'Is what you have heard different from me? I am he.' At that time, after King Boundless Fame had fallen from heaven, he could not bear the taste of human food, feeling as if ghee had been poured onto hot sand. Then, King ** (the king's name is missing in the original text), seeing his exhaustion and inability to stay, asked: 'What good teachings do you have? How should I propagate them in the future?' King Boundless Fame then said to King ** (the king's name is missing in the original text): 'In the past, I was wealthy and free, ruling the four continents, and all my needs were fulfilled as I wished. I ascended to the Trayastrimsa Heaven, sharing a seat with Indra, but due to insatiable greed, I fell from heaven. The aforementioned events should be proclaimed as such.' After saying these words, he passed away. The Buddha said: 'Great King! Was the King Boundless Fame of the past someone else? It is my present self. Therefore, you should know that the senses are like illusions, and the realms are like dreams. Focus your mind on correct contemplation and do not harbor doubts.' At that time, the World Honored One spoke these verses: 'Those who delight in seeking the wealth of the true Dharma, Their hearts are pure and always upright, The five desires are not firm, The wise should stay far away. If one understands the Dharma, Then one will detest the pleasures of the five desires, He can skillfully subdue his mind, And can break through all afflictions. Because of cutting off afflictions, One will not fall into the evil paths, Those who are free from the paths of karma, Are revered by the world.'

恭敬。　離貪慾染污，　　開示欲過失，　心樂利群生，　　稱世間最勝。　聞五欲過患，　　速能生厭離，　以智凈其心，　　處世無過上。　最勝大丈夫，　　能滅眾生惡，　令離彼貪行，　　處世無過上。　最勝大丈夫，　　能滅眾生惡，　令離彼嗔行，　　處世無過上。　最勝大丈夫，　　能滅眾生惡，　令離彼癡慢，　　為清凈智者。」

爾時世尊說是偈已，為凈飯王復說法要。佛言：「大王！乃往過去無量世時，有轉輪王名曰地生，善法治世，七寶具足，所謂輪寶、象寶、馬寶、珠寶、兵寶、女寶、主藏臣寶。王有太子，名曰地天，紹繼父王轉輪王位，輔相大臣與王灌頂，為剎帝利灌頂聖王。於十五日月盛滿時，澡沐首發洗浴身垢，著新凈衣。以諸花鬘摩尼天冠、種種瓔珞莊嚴其身，升高樓上采女圍繞。即于東方有金輪寶，千輻具足轂輞圓滿，光明照曜縱廣七肘。

「時地天王睹是事已：『我昔曾聞耆舊所說：「若剎帝利受灌頂時有金輪現，如前所說，當知定作轉輪聖王。」我今應當自試驗之。』時地天王即從座起，偏袒右肩，右膝著地，向輪合掌，作如是言：『此金輪寶當降於地。』如是禱已，依王前住。王以妙香上妙衣服，用拭輪寶置右掌中，而語輪曰：『我今欲

【現代漢語翻譯】現代漢語譯本恭敬地（聽聞）。遠離貪慾的污染，開示慾望的過失，心中喜悅利益眾生，被稱為世間最殊勝的。聽聞五欲的過患，迅速能夠產生厭離之心，用智慧凈化自己的心，處世就沒有比這更高的了。最殊勝的大丈夫，能夠滅除眾生的惡行，使他們遠離貪婪的行為，處世就沒有比這更高的了。最殊勝的大丈夫，能夠滅除眾生的惡行，使他們遠離嗔恨的行為，處世就沒有比這更高的了。最殊勝的大丈夫，能夠滅除眾生的惡行，使他們遠離愚癡和傲慢，成為清凈的智者。

那時，世尊說完這偈頌后，又為凈飯王宣說了佛法的要義。佛說：『大王！在過去無量世的時候，有一位轉輪王名叫地生（Dìshēng），他用善法治理國家，擁有七寶，分別是輪寶（lúnbǎo）、象寶（xiàngbǎo）、馬寶（mǎbǎo）、珠寶（zhūbǎo）、兵寶（bīngbǎo）、女寶（nǚbǎo）、主藏臣寶（zhǔcángchénbǎo）。這位國王有一個太子，名叫地天（Dìtiān），他繼承了父王的轉輪王位，輔佐大臣為他舉行了灌頂儀式，成爲了剎帝利（chàdìlì）灌頂聖王。在十五日月圓的時候，他沐浴洗凈頭髮和身體的污垢，穿上新的乾淨衣服。用各種花鬘、摩尼天冠（mónítiānguān）、各種瓔珞裝飾自己的身體，登上高樓，被采女們圍繞著。這時，在東方出現了一個金輪寶（jīnlúnbǎo），它有一千個輪輻，輪轂和輪輞都圓滿，光明照耀，縱橫七肘。

『當時，地天王看到這件事後想：『我以前聽老人們說過：「如果剎帝利（chàdìlì）在接受灌頂時出現金輪（jīnlún），就像前面所說的那樣，就應當知道他一定會成為轉輪聖王。」我現在應當親自試驗一下。』當時，地天王立即從座位上站起來，袒露右肩，右膝跪地，向金輪合掌，這樣說道：『這個金輪寶應當降落到地上。』這樣祈禱之後，他站在金輪寶的前面。國王用美妙的香和上好的衣服擦拭金輪寶，把它放在右手中，對金輪說：『我現在想』

【English Translation】 English version Respectfully (listening). Away from the defilement of greed, revealing the faults of desire, With a heart that delights in benefiting all beings, called the most supreme in the world. Hearing the faults of the five desires, quickly able to generate a sense of detachment, Using wisdom to purify one's own mind, there is nothing higher than this in the world. The most supreme great man, able to extinguish the evil deeds of sentient beings, Causing them to be away from greedy actions, there is nothing higher than this in the world. The most supreme great man, able to extinguish the evil deeds of sentient beings, Causing them to be away from hateful actions, there is nothing higher than this in the world. The most supreme great man, able to extinguish the evil deeds of sentient beings, Causing them to be away from ignorance and arrogance, becoming pure wise ones.

At that time, after the World Honored One finished speaking this verse, he again explained the essentials of the Dharma to King Suddhodana. The Buddha said, 'Great King! In the immeasurable past, there was a Chakravartin King named Dìshēng (Earth-Born), who governed the country with good laws and possessed the seven treasures, namely the Wheel Treasure (lúnbǎo), the Elephant Treasure (xiàngbǎo), the Horse Treasure (mǎbǎo), the Jewel Treasure (zhūbǎo), the Military Treasure (bīngbǎo), the Woman Treasure (nǚbǎo), and the Minister of Treasury Treasure (zhǔcángchénbǎo). This king had a crown prince named Dìtiān (Heavenly Earth), who succeeded his father's Chakravartin kingship, and the assisting ministers performed the consecration ceremony for him, making him a Kshatriya (chàdìlì) consecrated holy king. On the fifteenth day of the full moon, he bathed, washed his hair and body of dirt, and put on new clean clothes. He adorned himself with various flower garlands, a Mani heavenly crown (mónítiānguān), and various necklaces, and ascended to a high tower, surrounded by palace women. At this time, a golden wheel treasure (jīnlúnbǎo) appeared in the east, with a thousand spokes, a perfect hub and rim, shining brightly, seven cubits in length and width.

'At that time, King Dìtiān, seeing this, thought: 「I have heard the elders say, 『If a golden wheel (jīnlún) appears when a Kshatriya (chàdìlì) is consecrated, as described earlier, then it should be known that he will surely become a Chakravartin King.』 I should now test it myself.」 At that time, King Dìtiān immediately rose from his seat, bared his right shoulder, knelt on his right knee, and, with his palms together, said to the golden wheel: 『This golden wheel treasure should descend to the ground.』 After praying in this way, he stood in front of the golden wheel. The king wiped the golden wheel with exquisite incense and fine clothes, placed it in his right hand, and said to the wheel: 『I now wish to』

往東勝身洲。』金輪乘空，即至彼所。地天聖王出現之處，其地平正布諸寶花，以王威力，地皆震動，井泉河池枯涸之處，八功德水悉皆盈滿，所謂輕清甘滑，不濁不臭，飲者無厭，令腹無痛。一切林木華果敷榮，諸枯槁者復得滋茂。王所游處輪導其前，所至國土大小諸王，各以金槃盛滿銀粟，或以銀槃盛滿金粟，咸來奉迎安慰問訊：『善來！聖王！此土安隱，唯愿居此治化人民，我等皆當給侍左右。』王即語曰：『我今不須國土珍寶，汝等應當隨順教誨，遠離殺生及不與取，遠離邪淫亦莫妄語，乃至邪見十不善業；汝等應當自住十善，亦教他人令住十善。孝養父母，承事師長，莫作非法，修行善行，亦勸他人勤行眾善。』時地天王與四兵眾，從勝身洲，過盡人境，漸度大海，至牛貨洲及俱盧洲，宣王德化。悉降伏已，王及輪寶還閻浮提，于王宮門依空而住。

「時四天下變成七寶，所有一切三惡道苦，及八難處不善之聲，悉皆消滅，況復有彼造惡業者。所以者何？皆由地天轉輪聖王本願力故。又彼輪寶于虛空中，往來旋轉四天下時，處處皆生自然香稻，不假種植，凈無糠糩。又彼輪寶旋天下時，諸劫波樹出天寶衣，一切有情受用如意。又彼輪寶旋天下時，諸有重病皆得痊癒，唯有三病：一者、意樂；二者、假

【現代漢語翻譯】現代漢語譯本：前往東勝身洲。』金輪騰空而起，立即到達那裡。地天聖王出現的地方，地面平坦，鋪滿各種寶花。由於聖王的威德，大地都震動起來，井泉河池乾涸的地方，都充滿八功德水，這些水清澈、甘甜、滑潤，不渾濁、不臭，飲用者不會感到厭倦，也不會腹痛。一切樹木花果都繁茂盛開，枯萎的也重新煥發生機。聖王所到之處，金輪引導在前，到達的各個國土，無論大小，國王們都用金盤盛滿銀粟，或用銀盤盛滿金粟，都來迎接聖王，慰問並問候：『歡迎！聖王！此地安寧，希望您能在此治理人民，我們都願意在您左右侍奉。』聖王就說：『我不需要國土珍寶，你們應當順從我的教誨，遠離殺生和偷盜，遠離邪淫，也不要說謊，乃至遠離邪見等十種不善業；你們應當自己奉行十善，也教導他人奉行十善。孝養父母，侍奉師長，不做非法之事，修行善行，也勸他人勤修善行。』當時，地天王帶著四兵眾，從勝身洲出發，經過所有人類居住的地方，逐漸渡過大海，到達牛貨洲和俱盧洲，宣揚聖王的德化。全部降伏后，聖王和金輪寶返回閻浮提，在王宮門前停留在空中。這時，四大部洲都變成七寶，所有三惡道的痛苦，以及八難之處的不善之聲，都全部消失，更何況是那些造惡業的人呢？這是為什麼呢？都是因為地天轉輪聖王本願力的緣故。而且，金輪寶在虛空中，往來旋轉四大部洲時，到處都自然生長出香稻，不需要種植，而且乾淨沒有糠秕。金輪寶旋轉天下時，劫波樹會生出天寶衣，一切眾生都能隨意享用。金輪寶旋轉天下時，所有重病都能痊癒，只有三種病不能治癒：第一種是意樂病；第二種是假病；

【English Translation】 English version: 'Proceeding to Purva-videha (East Videha). The golden wheel, rising into the air, immediately arrives there. Where the holy king of the earth appears, the ground is level and covered with various precious flowers. By the king's power, the earth trembles, and where wells and ponds are dry, they are filled with the eight virtues of water, which are light, clear, sweet, smooth, not turbid, not foul-smelling, and those who drink it are never satiated and have no abdominal pain. All trees and flowers flourish, and those that are withered regain their vitality. Where the king travels, the wheel leads the way, and in every country, large and small, the kings come to greet him with golden platters filled with silver grains, or silver platters filled with golden grains, offering comfort and greetings: 'Welcome, holy king! This land is peaceful, we hope you will govern the people here, and we are all willing to serve you. 'The king then says: 'I do not need your land or treasures, you should follow my teachings, abstain from killing and stealing, abstain from sexual misconduct, and do not lie, and even abstain from the ten non-virtuous actions such as wrong views; you should practice the ten virtues yourselves, and also teach others to practice the ten virtues. Be filial to your parents, serve your teachers, do not do unlawful things, practice good deeds, and also encourage others to diligently practice good deeds.' At that time, the holy king of the earth, with his four divisions of troops, departed from Purva-videha, passed through all the inhabited lands, gradually crossed the great ocean, and arrived at Aparagodaniya (West Godaniya) and Uttarakuru (North Kuru), proclaiming the king's virtuous teachings. After subduing all, the king and the wheel returned to Jambudvipa (South Jambudvipa), and stopped in the air at the gate of the royal palace. At this time, the four continents are transformed into seven treasures, and all the sufferings of the three evil realms, and the sounds of evil in the eight difficulties, all disappear, let alone those who commit evil deeds. Why is this so? It is all due to the power of the original vows of the holy king of the earth. Moreover, when the wheel travels back and forth in the four continents in the void, fragrant rice grows naturally everywhere, without planting, and it is clean without chaff. When the wheel revolves around the world, the Kalpa trees produce heavenly clothes, which all sentient beings can use as they wish. When the wheel revolves around the world, all serious illnesses are cured, except for three illnesses: the first is the illness of intention; the second is the false illness;

食；三者、衰老。彼諸眾生壽命千歲，設有微苦，自然消殄。有如是等無量無邊希有之事，俱時出現。

「時地天王，忽作是念：『我今於此富貴自在，頗有餘處，而勝此耶？』復自思惟：『我昔曾聞須彌山頂有三十三天快樂無比，今可詣彼。』與四兵眾即至彼所。時帝釋天主，見地天王自遠而來，即起奉迎，善言問訊，分座令坐，命王同治。時地天王經彼時久，欲退帝釋獨為天主。作是念已，王與兵眾墮閻浮提末土羅城。彼地天王久居天宮受上妙樂，忽墮人世，不能暫安。猶如酥油，置熱砂上，身心頓弊，無所堪任。

「時地天王，而說偈言：

「『王者稱自在，　　不能斷貪慾，　　如火益乾薪，　　是故應遠離。　　如渴飲堿水，　　轉增其渴心，　　當知著欲者，　　無厭亦如是。　　如眾流入海，　　曾無滿足時，　　當知著欲者，　　無厭亦如是。　　如鏡照形容，　　顯現何曾定，　　當知著色者，　　無厭亦如是。　　如聞空谷響，　　應答無休息，　　當知著聲者，　　無厭亦如是。　　猶如盛香奩，　　受薰未嘗足，　　當知著香者，　　無厭亦如是。　　如杓和美饌，　　均布用無時，　　當知著味者，　　無厭亦如是。　　如風行虛空，　　轉

【現代漢語翻譯】現代漢語譯本食物；三者是衰老。那些眾生的壽命有千年之久，即使有輕微的痛苦，也會自然消散。有如此等等無量無邊稀有的事情，同時出現。當時，地天王突然想到：『我現在在這裡富貴自在，是否還有其他地方，比這裡更好呢？』他又自己思量：『我以前聽說須彌山頂有三十三天（佛教宇宙觀中位於須彌山頂的天界）快樂無比，現在可以去那裡。』於是，他帶著四種軍隊前往那裡。當時，帝釋天主（三十三天的統治者）看到地天王從遠處而來，立即起身迎接，用友善的言語問候，分出座位讓他坐下，並命令他一同治理。當時，地天王在那裡待了很久，想要讓帝釋天獨自成為天主。有了這個想法后，地天王和他的軍隊就墮落到閻浮提（我們所居住的世界）的末土羅城。這位地天王在天宮享受了很久的美妙快樂，突然墮落到人間，不能片刻安寧。就像酥油放在熱沙上一樣，身心立刻疲憊，什麼都不能承受。當時，地天王說了這樣的偈語：『王者雖稱自在，　　卻不能斷除貪慾，如同火上添乾柴，　　所以應當遠離它。如同口渴喝堿水，　　反而更加口渴，應當知道貪著慾望的人，　　永遠不會滿足也是這樣。如同眾水流入大海，　　從來沒有滿足的時候，應當知道貪著慾望的人，　　永遠不會滿足也是這樣。如同鏡子照映容貌，　　顯現的形象何曾固定，應當知道貪著美色的人，　　永遠不會滿足也是這樣。如同聽到空谷的回聲，　　應答的聲音沒有停息，應當知道貪著聲音的人，　　永遠不會滿足也是這樣。猶如盛放香料的盒子，　　接受薰香永遠不會滿足，應當知道貪著香氣的人，　　永遠不會滿足也是這樣。如同用勺子調和美味佳餚，　　均勻分發永無止境，應當知道貪著味道的人，　　永遠不會滿足也是這樣。如同風在空中執行，　　轉

【English Translation】 English version Food; the third is aging. The lifespan of those beings is a thousand years, and even if they experience slight suffering, it naturally dissipates. There are such immeasurable and boundless rare occurrences that appear simultaneously. At that time, the Earth King suddenly thought: 'Now that I am rich and free here, is there any other place that is better than this?' He then pondered to himself: 'I once heard that the Thirty-three Heavens (a celestial realm located on the summit of Mount Sumeru in Buddhist cosmology) on the summit of Mount Sumeru are incomparably joyful, so I can go there now.' Thus, he led his four divisions of troops to that place. At that time, the Lord of the Devas, Śakra (the ruler of the Thirty-three Heavens), seeing the Earth King coming from afar, immediately rose to greet him, inquired with kind words, shared his seat, and commanded him to rule together. At that time, the Earth King stayed there for a long time, desiring that Śakra alone be the Lord of the Devas. Having this thought, the Earth King and his troops fell to the city of Matura in Jambudvipa (the world we inhabit). This Earth King, having enjoyed wonderful pleasures in the heavenly palace for a long time, suddenly fell into the human world and could not find peace for even a moment. Like ghee placed on hot sand, his body and mind were immediately exhausted, and he could not bear anything. At that time, the Earth King spoke these verses: 'A king is called free, yet cannot cut off greed, Like adding dry firewood to a fire, therefore one should stay away from it. Like drinking alkaline water when thirsty, it only increases the thirst, One should know that those attached to desires are never satisfied, just like this. Like all waters flowing into the sea, there is never a time of satisfaction, One should know that those attached to desires are never satisfied, just like this. Like a mirror reflecting a face, the image that appears is never fixed, One should know that those attached to beauty are never satisfied, just like this. Like hearing an echo in an empty valley, the answering sound never ceases, One should know that those attached to sounds are never satisfied, just like this. Like a box filled with incense, it is never satisfied with receiving fragrance, One should know that those attached to scents are never satisfied, just like this. Like using a ladle to mix delicious food, distributing it evenly without end, One should know that those attached to tastes are never satisfied, just like this. Like the wind moving in the empty sky, turning

動曾無定，　　當知著觸者，　　無厭亦如是。　　如夢中飲水，　　不能蠲渴想，　　意著諸法者，　　無厭亦如是。　　若樂著諸欲，　　貪火轉熾然，　　當以凈智水，　　滅之無有餘。』

「爾時地天轉輪聖王說是偈已，尋即遷謝。」

佛言：「大王！地天王者豈異人乎？我身是也。」

父子合集經卷第十九大正藏第 11 冊 No. 0320 父子合集經

父子合集經卷第二十

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯凈飯王信解品第二十七之二

佛言：「大王！我今復說，往古世時有轉輪王名曼達多，有大威勢，具大福德，從彼父王頂上而生。已於先世久修梵行，曾值無量百千俱胝那由他佛，于彼佛所植眾德本。繼嗣父王灌頂之位，統四天下豪富自在。于閻浮提出現治化，五欲娛樂，殊勝第一。安隱豐饒，人民熾盛。聚落城邑雞飛相至，大地無有瓦礫荊棘，設有山阜多產金寶。園林泉池莊嚴國界，所都大城名阿瑜阇。其城東西十二由旬，南北修廣各七由旬，寶網寶鈴遍覆其上。王多眷屬恭敬圍繞，猶如帝釋妙見大城。彼曼達多王造三時殿：一名月光，當熱際時王居其中。二琉璃藏，于雨際時王居其中。三曰日光，于寒

【現代漢語翻譯】現代漢語譯本『（世間萬物）的變動沒有定性，應當知道執著于感官接觸的人，他們的慾望也是沒有止境的。就像在夢中喝水，不能解除乾渴的感覺一樣，心中執著于各種事物的人，他們的慾望也是沒有止境的。如果貪戀各種慾望，貪婪的火焰就會更加熾烈，應當用清凈智慧的水來熄滅它，不留一絲餘燼。』『當時，地天轉輪聖王說完這偈頌后，隨即就去世了。』佛說：『大王！地天王者難道是別人嗎？就是我自身啊。』

現代漢語譯本佛說：『大王！我現在再說，在過去世的時候，有一位轉輪王名叫曼達多（Mandhata），他有很大的威勢，具備很大的福德，是從他父親的頭頂上出生的。他已經在前世長期修行梵行，曾經遇到過無數百千俱胝那由他（nayuta，數量單位，表示極大的數字）的佛，在那些佛的處所種下了各種功德的根本。他繼承了父親的王位，接受了灌頂的儀式，統治著四大部洲，豪富自在。在閻浮提（Jambudvipa，我們所居住的這個世界）出現並進行統治，享受五欲的娛樂，極其殊勝第一。國家安穩富饒，人民興盛。村落和城市密集相連，大地沒有瓦礫和荊棘，即使有山丘也多產金銀珠寶。園林和泉池莊嚴著國界，都城的名字叫阿瑜阇（Ayodhya）。這座城市東西長十二由旬（yojana，古印度長度單位），南北寬七由旬，寶網和寶鈴覆蓋在城市上方。國王有很多眷屬恭敬地圍繞著他，就像帝釋天（Indra）的妙見大城一樣。那位曼達多王建造了三座宮殿：一座叫月光殿，在炎熱的時候國王居住在其中；第二座叫琉璃藏，在雨季的時候國王居住在其中；第三座叫日光殿，在寒冷

【English Translation】 English version 'The movement (of things) is without constancy. It should be known that those who are attached to sensory contact, their desires are also insatiable. Just like drinking water in a dream cannot quench the thirst, those whose minds are attached to various things, their desires are also insatiable. If one is fond of various desires, the fire of greed will become more intense. One should use the water of pure wisdom to extinguish it, leaving no embers behind.' 'At that time, the Earthly Wheel-Turning Sage King, after reciting this verse, immediately passed away.' The Buddha said, 'Great King! Is the Earthly King different from anyone else? It is my own self.'

English version The Buddha said, 'Great King! I will now speak again. In the past, there was a Wheel-Turning King named Mandhata. He had great power and great merit. He was born from the top of his father's head. He had practiced Brahma conduct for a long time in his previous lives and had encountered countless hundreds of thousands of kotis of nayutas (a unit of large numbers) of Buddhas. He had planted the roots of various virtues in the places of those Buddhas. He inherited his father's throne and received the consecration ceremony, ruling over the four continents, being wealthy and free. He appeared in Jambudvipa (the world we live in) and ruled, enjoying the pleasures of the five desires, which were supremely excellent. The country was peaceful and prosperous, and the people were thriving. Villages and cities were densely connected, the earth had no rubble or thorns, and even the hills produced gold and jewels. Gardens and ponds adorned the borders of the country, and the capital city was named Ayodhya. The city was twelve yojanas (an ancient Indian unit of length) long from east to west and seven yojanas wide from north to south, with nets of jewels and bells covering it. The king had many attendants who respectfully surrounded him, like the magnificent city of Indra (the king of gods). King Mandhata built three palaces: one called Moonlight Palace, where the king resided during hot weather; the second called Lapis Lazuli Treasury, where the king resided during the rainy season; and the third called Sunlight Palace, where the king resided during cold weather.'

際時王居其中。若王入彼月光殿時，王與后妃采女眷屬，前後圍繞，身得清涼。譬如牛頭旃檀之香以涂其身，王體安和亦復如是，亦如帝釋與諸天子在廣勝殿受上妙樂。若雨際時，王與眷屬入琉璃殿，譬如以彼多摩羅跋怛啰香以涂其身，王意適悅亦復如是。若寒際時，王與眷屬入日光殿，如沉水香用涂其身，王體溫暖亦復如是。大王！彼曼達多王隨其時節，所至宮殿皆生樂觸，或出涼風，或降香雨，或奏伎樂，皆得如意。

「大王！彼曼達多王忽自宮內，七日之中雨諸金寶，滿七日已，王嘆希有，清凈福業，感報若此。王住治化經無量歲。時曼達多王作是思惟：『我聞西有大牛貨洲。』作是念已，與四兵眾，上升虛空，從閻浮提，漸至彼所。王到彼已，受用最上飲食資具，國土人民安隱豐樂。于王宮內七日雨寶，與閻浮提等無有異，王于彼住百千萬歲。時曼達多王復更思惟：『我聞東有大勝身洲。』作是念已，與四兵眾上升虛空，從牛貨洲漸至彼所。王到彼已，受用美妙最上飲食，化治人民安隱豐樂，亦于宮內七日雨寶，與牛貨洲等無有異，王住于彼經百千歲。大王！彼曼達多王復自思惟：『我聞北有大俱盧洲，其中人民不生分別我我所想，今當往彼而試驗之。』作是念已，與四兵眾俱乘虛空，從勝身洲即至其

【現代漢語翻譯】現代漢語譯本：當時國王住在宮殿中。如果國王進入月光殿時，國王與后妃、采女等眷屬，前後圍繞，身體感到清涼。譬如用牛頭旃檀（一種香木）的香塗在身上，國王身體安適也是這樣，也像帝釋（佛教中的天神）與諸天子在廣勝殿享受最美好的快樂。如果下雨時，國王與眷屬進入琉璃殿，譬如用多摩羅跋怛啰香（一種香料）塗在身上，國王心情愉悅也是這樣。如果寒冷時，國王與眷屬進入日光殿，如用沉水香（一種香木）塗在身上，國王身體溫暖也是這樣。大王！那位曼達多王（古代傳說中的國王）隨著時節，所到的宮殿都產生快樂的感受，或者吹出涼風，或者降下香雨，或者演奏音樂，都能如意滿足。大王！那位曼達多王忽然在宮內，七天之中降下各種金銀珠寶，滿了七天後，國王感嘆稀有，清凈的福業，感得這樣的果報。國王治理國家經歷了無數歲月。當時曼達多王這樣思惟：『我聽說西方有大牛貨洲（四大洲之一）。』這樣想后，就與四種軍隊，升上天空，從閻浮提（我們所居住的洲）逐漸到達那裡。國王到達那裡后，享用最上等的飲食資具，國土人民安穩富足。在王宮內七天降下寶物，與閻浮提一樣沒有差別，國王在那裡住了百千萬年。當時曼達多王又思惟：『我聽說東方有大勝身洲（四大洲之一）。』這樣想后，就與四種軍隊升上天空，從牛貨洲逐漸到達那裡。國王到達那裡后，享用美好最上等的飲食，教化治理人民安穩富足，也在宮內七天降下寶物，與牛貨洲一樣沒有差別，國王在那裡住了百千年。大王！那位曼達多王又自己思惟：『我聽說北方有大俱盧洲（四大洲之一），那裡的人民不生分別你我所屬的想法，現在應當去那裡試驗一下。』這樣想后，就與四種軍隊一起乘著虛空，從勝身洲立即到達那裡。

【English Translation】 English version: At that time, the king resided in his palace. When the king entered the Moonlight Palace, he was surrounded by his queens, concubines, and attendants, and his body felt cool. It was as if his body was anointed with the fragrance of sandalwood from the ox's head (a type of fragrant wood), and the king's body was at ease, just like when Śakra (a deity in Buddhism) and the gods enjoyed supreme bliss in the Great Victory Palace. When it rained, the king and his attendants entered the Crystal Palace, and it was as if his body was anointed with the fragrance of Tamalapatra (a type of spice), and the king's mind was pleased. When it was cold, the king and his attendants entered the Sunlight Palace, and it was as if his body was anointed with agarwood (a type of fragrant wood), and the king's body felt warm. O King! King Mandhata (a legendary king) experienced pleasant sensations in every palace he visited, according to the season. Sometimes cool breezes would blow, sometimes fragrant rain would fall, and sometimes music would play, all according to his wishes. O King! King Mandhata suddenly experienced a rain of gold and jewels in his palace for seven days. After seven days, the king marveled at this rare occurrence, the result of his pure meritorious deeds. The king ruled for countless years. Then King Mandhata thought, 'I have heard that there is a great Aparagodaniya continent (one of the four continents) to the west.' Having thought this, he ascended into the sky with his four divisions of troops, and gradually arrived there from Jambudvipa (the continent where we live). When the king arrived there, he enjoyed the finest food and resources, and the land and people were peaceful and prosperous. For seven days, treasures rained down in the palace, just as in Jambudvipa. The king lived there for hundreds of millions of years. Then King Mandhata thought again, 'I have heard that there is a great Purvavideha continent (one of the four continents) to the east.' Having thought this, he ascended into the sky with his four divisions of troops, and gradually arrived there from Aparagodaniya. When the king arrived there, he enjoyed the finest food and resources, and he taught and governed the people, who were peaceful and prosperous. For seven days, treasures rained down in the palace, just as in Aparagodaniya. The king lived there for hundreds of thousands of years. O King! King Mandhata then thought to himself, 'I have heard that there is a great Uttarakuru continent (one of the four continents) to the north, where the people do not have the concept of 'I' or 'mine'. Now I should go there and test it.' Having thought this, he ascended into the sky with his four divisions of troops, and immediately arrived there from Purvavideha.

所。王到彼已，驗其眷屬乃知實爾，受上妙樂經無量歲。

「大王！彼曼達多王復更思惟：『我曾聞有三十三天，在須彌頂各各安住，我今當往躬自觀之。』作是念已，與四兵眾乘空而往，從俱盧洲，即至其處。時彼天主與諸天子，集妙法堂，論天中事。時帝釋天主見曼達多王自遠而來，即出迎之，作如是言：『善來！大王！遠至於此。』乃分半座，命王同坐。曼達多王就彼坐時，有十種事，勝彼天主：一者、壽命。二者、容儀。三者、名稱。四者、快樂。五者、自在。六者、端正。七者、音聲。八者：身香。九者、食味。十者、細觸。時曼達多王與彼天主，形色受用悉皆相似，唯目瞬動為其別也。而諸天子，以此辯知天主人王二種有異。」

佛言：「大王！曼達多王生於人間，與其天主形儀一等，殊勝福報未曾有也，住彼天中經無量歲，得為最勝自在天主。於四天下富樂獨尊，帝釋分治，心猶未足。時曼達多王忽於一時而起異意：『我今自可獨為天主，何須帝釋？宜應退之。』作是念已，王與四兵從天而墮于閻浮提阿瑜阇城最勝園中。當退沒時，王之威光遍閻浮提普皆照曜，而能映奪日月光明。時彼人民出城遊觀，見是事已怪未曾有，即入城中而唱是言：『今有天人並四兵眾，從空退墮最勝園中。』大

【現代漢語翻譯】現代漢語譯本於是，國王到達那裡后，查驗他的眷屬，才知道確實如此，享受著無量的上妙快樂。

『大王！』曼達多王又進一步思索：『我曾聽說有三十三天，在須彌山頂各自安住，我現在應當親自前去觀看。』有了這個想法后，他帶著四種軍隊，乘空前往，從俱盧洲，直接到達那裡。當時，天主（帝釋，Indra）正與眾天子在妙法堂集會，討論天界的事情。當時，帝釋天主看到曼達多王從遠處而來，立即出來迎接他，說道：『歡迎！大王！遠道而來。』於是分出半個座位，讓國王一同坐下。曼達多王坐下時，有十種方面勝過天主：一、壽命；二、容貌；三、名聲；四、快樂；五、自在；六、端正；七、聲音；八、身香；九、食物的味道；十、細滑的觸感。當時，曼達多王與天主，外形和享受都非常相似，只有眼睛的眨動是他們的區別。眾天子因此分辨出天主和人王的不同。

佛說：『大王！曼達多王生於人間，與天主外形儀態相同，擁有如此殊勝的福報，前所未有。他在天界住了無量歲月，成為最自在的天主。在四大部洲享受著獨一無二的富樂，即使帝釋分治，他的心仍然不滿足。』當時，曼達多王忽然產生了一個異樣的想法：『我現在可以獨自成為天主，何必需要帝釋？應該讓他退位。』有了這個想法后，國王帶著四種軍隊從天上墜落到閻浮提（Jambudvipa）的阿瑜阇城（Ayodhya）最勝園中。當他退落時，國王的威光照耀整個閻浮提，甚至能夠掩蓋日月的光芒。當時，那裡的人民出城遊玩觀看，看到這種景象，感到非常奇怪，前所未有，就進入城中宣揚說：『現在有天人和四種軍隊，從空中墜落到最勝園中。』

【English Translation】 English version Then, the king, having arrived there and verified his retinue, knew it was indeed so, and enjoyed immeasurable supreme bliss.

'Great King!' King Mandhata further pondered: 'I have heard that there are the Thirty-three Heavens, each residing on the summit of Mount Sumeru. I should now go and see them for myself.' Having this thought, he, with his four divisions of troops, traveled through the air, from the Kuru continent, directly to that place. At that time, the Lord of the Gods (Indra) was in the Hall of Wonderful Dharma with the heavenly sons, discussing heavenly matters. Then, Lord Indra saw King Mandhata coming from afar, and immediately went out to greet him, saying: 'Welcome! Great King! You have come from afar.' He then shared half of his seat, inviting the king to sit with him. When King Mandhata sat down, he surpassed the Lord of the Gods in ten aspects: first, lifespan; second, appearance; third, reputation; fourth, happiness; fifth, freedom; sixth, handsomeness; seventh, voice; eighth, body fragrance; ninth, the taste of food; and tenth, the fineness of touch. At that time, King Mandhata and the Lord of the Gods were very similar in form and enjoyment, with the only difference being the blinking of their eyes. The heavenly sons thus distinguished the difference between the Lord of the Gods and the human king.

The Buddha said: 'Great King! King Mandhata, born in the human realm, was equal in form and appearance to the Lord of the Gods, possessing such extraordinary blessings, which had never been seen before. He lived in the heavens for immeasurable years, becoming the most free and powerful Lord of the Gods. He enjoyed unparalleled wealth and happiness in the four continents, and even with Indra sharing the rule, his heart was still not satisfied.' At that time, King Mandhata suddenly had a different thought: 'I can now be the sole Lord of the Gods, why do I need Indra? He should step down.' Having this thought, the king, with his four divisions of troops, fell from the heavens to the Most Excellent Garden in the city of Ayodhya in Jambudvipa. As he fell, the king's radiance illuminated the entire Jambudvipa, even eclipsing the light of the sun and moon. At that time, the people there went out of the city to observe, and seeing this scene, they felt it was very strange and unprecedented, so they entered the city and proclaimed: 'Now there is a heavenly being and four divisions of troops, falling from the sky into the Most Excellent Garden.'

王！爾時城中王及人民，即辦種種涂香、末香、歌舞、伎樂、寶幢、幡蓋、華鬘、瓔珞嚴身之具，速疾詣彼最勝園中。

「大王！彼曼達多王初墮人間，地六震動，是時人民所有一切殊勝莊嚴最上妙香，各各持至最勝園中，用涂王身而為供養。時曼達多王久受天宮上妙快樂，不能堪任人中資具，譬若酥油置熱砂上，身肢疲頓，略無暫安。時城中王乃問之曰：『天為是誰，而墮於此？』彼即告言：『汝昔曾聞有轉輪王名曼達多？』王及人民咸皆答曰：『曾聞有王名曼達多，有大威德，統四天下，不離人趣，與四兵眾，而能上升三十三天。』時退墮天即告之曰：『昔曼達多王者，我身是也，由無厭故而至於此。誰于福報而止足耶？』

「時城中王及諸臣民，以偈問曰：

「『我聞耆舊說，　　昔有轉輪王，　　名曰曼達多，　　具廣大威勢。　　與四兵眷屬，　　升三十三天，　　教化諸天人，　　為說于正法。　　彼曼達多王，　　舍天樂受苦，　　無常力所加，　　由心無足故。』　　人民皆合掌，　　頂禮大王足：　『王遺何善言，　　未來我當說？』　　時曼達多王，　　乃語眾人曰：　『我由著樂故，　　從天而墮落。　　有大威德力，　　統領四天下，　　受欲樂無足

【現代漢語翻譯】現代漢語譯本：國王！那時城中的國王和人民，立即準備了各種涂香、末香、歌舞、音樂、寶幢、幡蓋、花鬘、瓔珞等裝飾身體的用具，迅速前往那最勝園中。『大王！』那曼達多王（Mandhata，轉輪聖王名）初次墮落人間時，大地六種震動，當時人民所有一切殊勝莊嚴的最上妙香，各自拿著送到最勝園中，用來塗抹國王的身體作為供養。當時曼達多王長久享受天宮上妙的快樂，不能適應人間的生活用具，譬如酥油放在熱沙上，身體肢體疲憊困頓，略微沒有片刻的安寧。當時城中的國王就問他說：『天人是誰，而墮落到這裡？』他便告訴說：『你以前曾聽說過有轉輪王名叫曼達多嗎？』國王和人民都回答說：『曾聽說過有位國王名叫曼達多，有大威德，統治四天下，不離開人道，帶領四兵大眾，能夠上升到三十三天（Trayastrimsa，欲界六天之一）。』當時從天上退墮下來的天人就告訴他們說：『以前的曼達多王，就是我，因為沒有滿足而到了這裡。誰對於福報能夠知足呢？』當時城中的國王和各位臣民，用偈頌問道：『我聽年長的人說，以前有轉輪王，名叫曼達多，具有廣大的威勢。帶領四兵眷屬，上升到三十三天，教化諸天人，為他們宣說正法。那曼達多王，捨棄天上的快樂而受苦，這是無常的力量所加，因為內心不知滿足的緣故。』人民都合掌，頂禮大王的腳：『大王留下什麼善言，未來我們應當說？』當時曼達多王，就對眾人說：『我因為貪著快樂的緣故，從天上墮落下來。有大威德的力量，統治四天下，享受慾望的快樂而不知滿足。

【English Translation】 English version: O King! At that time, the king and the people in the city immediately prepared various fragrant ointments, powdered incense, singing, dancing, music, jeweled banners, canopies, flower garlands, and ornaments for adorning the body, and quickly went to that most excellent garden. 'O Great King!' When King Mandhata (Mandhata, a Chakravartin king) first fell to the human realm, the earth shook in six ways. At that time, all the people took all the most excellent and wonderful fragrances of superior adornment and brought them to the most excellent garden to anoint the king's body as an offering. At that time, King Mandhata, having long enjoyed the supreme bliss of the heavenly palace, could not endure the human resources. It was like placing ghee on hot sand; his limbs were weary and exhausted, and he had no moment of peace. Then the king of the city asked him, 'Who is this celestial being who has fallen here?' He then said, 'Have you ever heard of a Chakravartin king named Mandhata?' The king and the people all replied, 'We have heard of a king named Mandhata, who had great power, ruled the four continents, did not leave the human realm, and led the four divisions of troops, and was able to ascend to the Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of the desire realm).' Then the celestial being who had fallen from heaven told them, 'The former King Mandhata was me. Because of my insatiable desires, I have come to this. Who can be content with blessings?' At that time, the king of the city and all the ministers and people asked in verse: 'I have heard the elders say, that in the past there was a Chakravartin king, Named Mandhata, who possessed great power and might. Leading his four divisions of troops, he ascended to the Trayastrimsa Heaven, Teaching the gods and humans, preaching the Dharma to them. That King Mandhata, abandoned heavenly bliss and suffered, This is due to the power of impermanence, because his heart was not content.' The people all joined their palms, bowing at the feet of the great king: 'What good words do you leave behind, that we should speak in the future?' Then King Mandhata, told the crowd: 'Because I was attached to pleasure, I fell from heaven. I had great power and might, ruled the four continents, Enjoyed the pleasures of desire without satisfaction.'

，　　從天而墮落。　　昔于自宮內，　　七日雨珍寶，　　受欲樂無足，　　從天而墮落。　　彼帝釋天主，　　分半座同治，　　惡覺所惱亂，　　從天而退墮。　　于欲樂無厭，　　不信受佛語，　　破壞自福業，　　流轉輪迴海。　　世有大智者，　　能離欲癡暗，　　亦能教他人，　　止足善觀察。　　若住正思惟，　　隨順諸善法，　　破壞輪迴行，　　及生老死厄。　　觀觸如熾火，　　觀受亦復然，　　如是善了知，　　則于貪不起。　　愚人著境界，　　如聞音樂聲，　　了根境本空，　　知法離自性。　　六處不寂靜，　　唯遍計分別，　　若了色等空，　　則不生貪著。　　智者善防護，　　厭怖輪迴苦，　　慧眼常照明，　　得離諸過患。』」

佛言：「大王！爾時曼達多王豈異人乎？勿作異觀，我身是也。由恃威德福力自在，貪無厭故，而取終歿。是故，大王！應舍豪富憍慢自在，安住凈心莫生放逸。若離放逸利益自他，生諸善根住平等理，則能證入真如法性。大王！當知若有為界、若無為界二種平等，非有男相亦非女相，亦非過去現在未來，當於此法安住自心，決定正觀，勿隨他教。

「大王！往昔有王名曰昵彌，出現世間正法治化

【現代漢語翻譯】現代漢語譯本從天上墜落。過去在自己的宮殿里，連續七天降下珍寶雨，享受慾望的快樂卻不知滿足，最終從天上墜落。那位帝釋天主（Indra，天神之王），分一半座位與他共同治理，卻因惡念的困擾，從天上退墮。對於慾望的快樂沒有厭足，不相信接受佛陀的教誨，破壞了自己的福德善業，在輪迴的苦海中流轉。世間有大智慧的人，能夠遠離慾望和愚癡的黑暗，也能教導他人，知足並善於觀察。如果安住于正確的思考，隨順各種善法，就能破除輪迴的束縛，以及生老病死的苦難。觀察接觸如同熾熱的火焰，觀察感受也是如此，如果能這樣善於瞭解，就不會生起貪慾。愚笨的人執著于外在的境界，就像聽到音樂的聲音一樣，瞭解根、境本性是空，明白諸法沒有自性。六根（眼、耳、鼻、舌、身、意）不寂靜，只是遍計分別（虛妄的分別），如果瞭解色等是空，就不會產生貪著。有智慧的人善於防護，厭惡畏懼輪迴的痛苦，智慧的眼睛常常照亮，就能遠離各種過患。佛陀說：『大王！當時的曼達多王（Mandhata，古代的轉輪聖王）難道是別人嗎？不要這樣認為，他就是我的前身。因為仗恃威德福力的自在，貪婪無厭，最終走向滅亡。所以，大王！應該捨棄豪富的驕慢和自在，安住于清凈的心，不要放縱自己。如果能遠離放逸，利益自己和他人，生出各種善根，安住于平等的道理，就能證入真如法性。大王！應當知道，有為界（有生滅變化的世間）和無為界（沒有生滅變化的涅槃）這兩種是平等的，沒有男相也沒有女相，也沒有過去、現在、未來，應當在這種法上安住自己的心，堅定地正確觀察，不要隨從他人的教導。『大王！過去有一位國王名叫昵彌（Nimi，古代的國王），出現在世間，用正法治理教化』

【English Translation】 English version Fell from the heavens. In the past, within his own palace, for seven days, rain of treasures fell, Enjoying the pleasures of desire without satisfaction, he fell from the heavens. That Lord Indra (Indra, king of the gods), shared half his seat to rule together, Yet, troubled by evil thoughts, he retreated and fell from the heavens. With no satiety for the pleasures of desire, not believing and accepting the Buddha's teachings, Destroying his own meritorious deeds, he wanders in the sea of samsara (cycle of rebirth). In the world, there are those of great wisdom, who can depart from the darkness of desire and ignorance, And can also teach others, to be content and observe well. If one dwells in right contemplation, following all good dharmas (teachings), One can break the cycle of samsara, and the suffering of birth, old age, and death. Observe contact as a blazing fire, observe feelings likewise, If one understands this well, then greed will not arise. Foolish people cling to external realms, like hearing the sound of music, Understanding that the roots and realms are empty in nature, knowing that dharmas are without self-nature. The six senses (eye, ear, nose, tongue, body, mind) are not tranquil, only conceptual proliferation (false discriminations), If one understands that form and so on are empty, then greed will not arise. The wise protect themselves well, abhorring the suffering of samsara, The eye of wisdom always illuminates, and one can be free from all faults. The Buddha said: 'Great King! Was King Mandhata (Mandhata, an ancient Chakravartin king) at that time someone else? Do not think so, he was my former self. Because he relied on the power of his majestic virtue, and was insatiably greedy, he ultimately met his end. Therefore, Great King! You should abandon the arrogance and freedom of wealth, dwell in a pure mind, and not be indulgent. If you can depart from indulgence, benefit yourself and others, generate all good roots, and dwell in the principle of equality, then you can realize the true nature of reality. Great King! You should know that the realms of the conditioned (the world of change) and the unconditioned (Nirvana) are equal, there is neither male nor female form, nor past, present, or future. You should settle your mind in this dharma, firmly and correctly observe, and not follow the teachings of others.' 'Great King! In the past, there was a king named Nimi (Nimi, an ancient king), who appeared in the world, and governed and taught with the righteous dharma.'

，心常寂靜不生放逸，于彼彼處離放逸行，怖彼罪惡故不復作。大王！彼昵彌王志意堅固，常住觀察三世平等，觀彼過去一切諸法，住平等理、本離自性，現在未來一切諸法離於自性，亦復如是。大王！彼昵彌王觀三世法平等平等，不生取著。復觀世間一切眾生，為四顛倒之所惑著，于不凈中而作凈想，于逼迫中而生樂想，于無常中而起常想，于無我中而為我想。時昵彌王即作是念：『世間愚夫深可悲愍，一切諸法自性空寂，癡妄所覆而不覺知，當設方便以四攝事，化諸有情令生信順。』即語彼言：『汝當了知，一切諸法本離自性，若法離自性者，當知彼法即非過去現在未來。何以故？以一切法自性空故。若法自性空者，則不可分別說為過去現在未來。』

「大王！彼昵彌王顯示三世平等法已，是時眾會百千俱胝那由他眾生，聞法悟解得無生法忍。爾時三十三天諸天子等，集妙法堂，共相議論，天眼遙見閻浮提中，有昵彌王十善治化，一切人民獲得法利，善巧方便饒益眾生。是時帝釋天主在於余處，以凈天耳聞如上說。時彼天主來會中坐，問諸天子：『向說何事？』彼即對曰：『閻浮提人快得法利，有昵彌王深達諸法，善巧方便攝化眾生，住顛倒者令離顛倒，前所論者乃此事耳。』時彼天主謂天子曰：『此昵彌

【現代漢語翻譯】現代漢語譯本：心常保持寂靜，不放縱懈怠，在各種情況下都遠離放逸的行為，因為畏懼罪惡而不再犯。大王！那位昵彌王（Nimmi，古印度國王）意志堅定，常常觀察過去、現在、未來三世的平等性，觀察過去的一切諸法，安住于平等的真理，其本性是空無自性的；現在和未來的一切諸法也同樣是空無自性的。大王！那位昵彌王觀察三世諸法平等無差別，不產生執著。他又觀察世間一切眾生，被四種顛倒的觀念所迷惑，在不凈的事物中產生清凈的錯覺，在痛苦逼迫中產生快樂的錯覺，在無常的事物中產生永恒的錯覺，在無我的事物中產生自我的錯覺。當時，昵彌王就想：『世間的愚人真是可悲可憫，一切諸法的本性都是空寂的，被愚癡妄想所覆蓋而不能覺知，應當用四攝法（佈施、愛語、利行、同事）來引導眾生，使他們產生信仰和順從。』於是他對他們說：『你們應當明白，一切諸法的本性都是空無自性的，如果一個法的本性是空無自性的，那麼就應當知道這個法不是過去、現在、未來的。為什麼呢？因為一切法的本性都是空性的。如果一個法的本性是空性的，那麼就不能分別說它是過去、現在、未來的。』大王！那位昵彌王顯示了三世平等的法理之後，當時在場的百千俱胝那由他（俱胝：一千萬，那由他：一億）的眾生，聽聞佛法后領悟理解，獲得了無生法忍（對諸法不生不滅的真理的領悟）。那時，三十三天（佛教欲界第二天）的諸天子等，聚集在妙法堂，共同議論，用天眼遙見閻浮提（Jambudvipa，我們所居住的這個世界）中，有昵彌王以十善法治理國家，一切人民都獲得了佛法的利益，用善巧方便饒益眾生。當時，帝釋天主（Indra，三十三天的統治者）在其他地方，用清凈的天耳聽到了上述的議論。當時，那位天主來到會中坐下，問諸天子：『剛才在說什麼？』他們回答說：『閻浮提的人民很快就能獲得佛法的利益，有一位昵彌王深刻理解諸法，用善巧方便攝受教化眾生，使那些執著于顛倒觀念的人遠離顛倒，我們剛才討論的就是這件事。』當時，那位天主對天子們說：『這位昵彌

【English Translation】 English version: The mind is always tranquil and does not give rise to negligence. In all situations, one refrains from negligent actions, and due to the fear of evil, one does not commit them again. O King! That King Nimmi (an ancient Indian king) had a firm will and constantly observed the equality of the three times—past, present, and future. He observed all phenomena of the past, abiding in the principle of equality, their inherent nature being devoid of self-nature. All phenomena of the present and future are also devoid of self-nature in the same way. O King! That King Nimmi observed the equality of the phenomena of the three times, without giving rise to attachment. He also observed that all sentient beings in the world are deluded by the four inversions, perceiving purity in the impure, pleasure in suffering, permanence in the impermanent, and self in the non-self. At that time, King Nimmi thought, 『The foolish people of the world are truly pitiable. The inherent nature of all phenomena is empty and tranquil, but they are covered by ignorance and delusion and do not realize it. I should use the four means of attraction (giving, kind speech, beneficial action, and cooperation) to guide sentient beings, so that they may develop faith and obedience.』 Then he said to them, 『You should understand that the inherent nature of all phenomena is devoid of self-nature. If a phenomenon is devoid of self-nature, then you should know that this phenomenon is not past, present, or future. Why? Because the inherent nature of all phenomena is empty. If the inherent nature of a phenomenon is empty, then it cannot be distinguished as past, present, or future.』 O King! After that King Nimmi had revealed the principle of the equality of the three times, at that time, hundreds of thousands of kotis and nayutas (koti: ten million, nayuta: one hundred million) of beings in the assembly, upon hearing the Dharma, understood and attained the forbearance of non-origination (the realization of the truth that all phenomena are neither born nor destroyed). At that time, the gods of the Thirty-Three Heavens (the second heaven of the desire realm in Buddhism), gathered in the Hall of Wonderful Dharma, and discussed together. With their divine eyes, they saw from afar that in Jambudvipa (the world we live in), King Nimmi was governing the country with the ten virtues, and all the people were receiving the benefits of the Dharma, using skillful means to benefit sentient beings. At that time, the Lord Indra (the ruler of the Thirty-Three Heavens) was elsewhere, and with his pure divine ear, he heard the above discussion. Then, that Lord came and sat in the assembly, and asked the gods, 『What were you discussing just now?』 They replied, 『The people of Jambudvipa will soon receive the benefits of the Dharma. There is a King Nimmi who deeply understands all phenomena, and uses skillful means to guide and transform sentient beings, leading those who are attached to inverted views away from inversion. This is what we were just discussing.』 At that time, that Lord said to the gods, 『This King Nimmi』

王宿植德本，具足成就威神之力。汝欲見彼昵彌王不？』諸天咸曰：『我等愿見。』

「是時帝釋即敕御者名摩多黎：『汝當嚴飾千輻寶車，並諸營從，詣閻浮提昵彌王所，作如是說：「大王！此是帝釋千輻寶車遣來迎王，唯愿乘此，勿生怖也。彼諸天子愿睹聖王。」』御者白言：『王今昇天，有二道往，為從顛倒眾生道去？從不顛倒眾生道去？』王即報言：『汝可將我，于彼二道中間而去。』時彼御者摩多黎言，隨王教敕中道而進。王復告曰：『汝可停車，暫憩少時；我當觀彼顛倒眾生所住之處。』時昵彌王以慈願力，于須臾頃，令無量眾生各各獲得寂靜神通遊戲三摩地及無生法忍。彼昵彌王於此少時，能成大利。所以者何？由彼積習不放逸行，善巧方便利樂眾生。

「時摩多黎漸次前進，復將王至須彌山頂。王初遙見林木青茂，謂御者曰：『此中定是不顛倒眾生所住之處。』御者答曰：『此林乃是三十三天，彼諸天子于妙法堂，一心瞻仰欲見大王，愿勿疑怖，當升此堂。』時昵彌王容儀和悅，身心不動，帝釋遙見，即起奉迎：『善來！大王！遠屈威神，無至疲極。』乃分半座而奉彼王，共相慰問，王乃就坐：『善哉！大王！快得善利，能令佛法熾然增長。』帝釋乃謂諸天子言：『此昵彌王久植善根，

【現代漢語翻譯】現代漢語譯本『國王宿世積累了功德，具備了圓滿的威神之力。你們想見那位昵彌王嗎？』眾天神都說：『我們願意見到。』這時，帝釋就命令他的御者，名叫摩多黎：『你應當裝飾好千輻寶車，並帶領隨從，前往閻浮提昵彌王那裡，這樣說：「大王！這是帝釋的千輻寶車，特地前來迎接大王，希望您乘坐此車，不要感到害怕。那些天子們都希望瞻仰聖王。」』御者回答說：『大王現在昇天，有兩條路可以走，是從顛倒眾生的道路去呢？還是從不顛倒眾生的道路去呢？』國王回答說：『你可以帶我從這兩條道路的中間走。』這時，御者摩多黎就按照國王的指示，從中間的道路前進。國王又說：『你可以停車，暫時休息一會兒；我應當看看那些顛倒眾生所居住的地方。』這時，昵彌王以慈悲的願力，在很短的時間內，使無數眾生各自獲得了寂靜神通遊戲三摩地以及無生法忍。這位昵彌王在這短暫的時間裡，能夠成就如此大的利益。這是為什麼呢？因為他積累了不放逸的修行，善巧方便地利益眾生。這時，摩多黎逐漸前進，又將國王帶到須彌山頂。國王最初遠遠地看到樹木青翠茂盛，對御者說：『這裡一定是那些不顛倒眾生所居住的地方。』御者回答說：『這片樹林是三十三天，那些天子們在妙法堂，一心瞻仰，想要見到大王，希望您不要疑惑害怕，應當登上這座殿堂。』這時，昵彌王容貌和悅，身心不動，帝釋遠遠地看見，就起身迎接：『歡迎！大王！遠道而來，威神顯赫，沒有感到疲憊吧。』於是分出半個座位給國王，互相慰問，國王就坐：『太好了！大王！真是獲得了善利，能夠使佛法熾盛增長。』帝釋就對眾天子說：『這位昵彌王久遠以來就種下了善根，』

【English Translation】 English version 'King, you have planted roots of virtue, possessing complete and powerful divine strength. Do you wish to see that King Nimi?' All the gods said, 'We wish to see him.' At that time, Indra then commanded his charioteer, named Matali: 'You should adorn the thousand-spoked jeweled chariot, along with all the attendants, and go to King Nimi in Jambudvipa, saying thus: 「Great King! This is Indra's thousand-spoked jeweled chariot, sent to welcome you. Please ride in it and do not be afraid. Those gods wish to behold the holy king.」' The charioteer replied, 'Now that the king is ascending to heaven, there are two paths to take. Shall we go by the path of deluded beings, or by the path of non-deluded beings?' The king replied, 'You may take me in the middle of those two paths.' At that time, the charioteer Matali, following the king's instructions, proceeded along the middle path. The king then said, 'You may stop the chariot and rest for a while; I shall observe the place where those deluded beings dwell.' At that time, King Nimi, with the power of his compassionate vows, in a very short time, caused countless beings to each attain the samadhi of peaceful divine play and the forbearance of non-arising. This King Nimi, in this short time, was able to accomplish such great benefit. Why is this so? Because he had accumulated the practice of non-negligence, skillfully and expediently benefiting sentient beings. At that time, Matali gradually advanced, and again brought the king to the summit of Mount Sumeru. The king, initially seeing the lush green trees from afar, said to the charioteer, 'This must be the place where those non-deluded beings dwell.' The charioteer replied, 'This forest is the Thirty-Three Heavens. Those gods are in the Hall of Wonderful Dharma, single-mindedly looking up, wishing to see the great king. Please do not doubt or fear, you should ascend this hall.' At that time, King Nimi's countenance was pleasant, his body and mind were still. Indra, seeing him from afar, immediately rose to greet him: 'Welcome! Great King! You have come from afar, with your divine power, without feeling weary.' He then offered half of his seat to the king, and they exchanged greetings. The king then sat down: 'Excellent! Great King! You have truly obtained great benefit, able to make the Buddha's Dharma flourish and grow.' Indra then said to the gods, 'This King Nimi has planted good roots for a long time,'

成就不可思議功德。善巧方便於少時間，教化八十俱胝有情離顛倒地安住佛法，彼摩多黎都不覺知。』

「時昵彌王為諸天子廣說法要，白天主言：『我今當還於閻浮提。所以者何？為欲護持佛正法故。』天主乃曰：『愿王隨意。』」

佛言：「大王！往昔昵彌王者，我身是也。不放逸力不可思議。帝釋分座，尚無貪著。是故當知于佛法中勤加精進，住不放逸。大王！何謂佛法？一切諸法皆是佛法。」

時凈飯王聞是說已，白言：「世尊！若一切法皆佛法者，一切眾生皆應是佛。」

佛言：「大王！眾生不住顛倒見者，即是佛也！大王！所言佛者，或名真如，或名實際，或名法界，但依俗諦推求詮表，非勝義諦作是說也。大王！一切諸法本無生滅，此名阿字陀羅尼門：無自性，無造作，無相貌，無因緣，無去來，無眾生，無壽者，無養者，無補特伽羅，無戲論，無形狀，無邊際，無染污，無餘習，無使者，無斷者，無縛無解，無進無退，無勝無劣，無散亂無妄失，無知無不知，非見非無見，非戒非無戒，非悔非離悔，非喜非無喜，非愛非無愛，非安非無安，非定非無定，非靜非無靜，非貪非離貪，非脫非離脫，非智非無智，非作非無作，非報非無報。大王！若能入解此阿字門，則能入解一切

【現代漢語翻譯】現代漢語譯本『成就不可思議的功德。善於運用方便法門，在極短的時間內，教化八十俱胝（俱胝：古代印度計數單位，一俱胝等於一千萬）有情眾生脫離顛倒的見解，安住于佛法之中，而那位摩多黎（摩多黎：人名，此處指天帝的侍從）都不知道。』『當時，昵彌王（昵彌王：人名，此處指過去世的佛陀）為諸天子廣泛宣說佛法的要義，天主（天主：指帝釋天）說道：『我現在應當返回閻浮提（閻浮提：佛教用語，指我們所居住的這個世界）。這是為什麼呢？爲了護持佛陀的正法。』天主於是說：『愿大王隨意。』佛陀說：『大王！往昔的昵彌王，就是我的前身。不放逸的力量不可思議。帝釋天分給他座位，他尚且沒有貪戀執著。因此應當知道在佛法中勤加精進，安住于不放逸。大王！什麼是佛法呢？一切諸法都是佛法。』當時，凈飯王（凈飯王：佛陀的父親）聽了這些話后，說道：『世尊！如果一切法都是佛法，那麼一切眾生都應當是佛了。』佛陀說：『大王！眾生不執著于顛倒的見解，就是佛了！大王！所說的佛，有時稱為真如（真如：佛教用語，指事物的真實本性），有時稱為實際（實際：佛教用語，指真理的真實狀態），有時稱為法界（法界：佛教用語，指宇宙萬法的總稱），但這只是依據世俗的觀點來推求詮釋，並非從勝義諦（勝義諦：佛教用語，指最高的真理）的角度來說的。大王！一切諸法本來就沒有生滅，這稱為阿字陀羅尼門（阿字陀羅尼門：佛教用語，指以「阿」字為首的陀羅尼法門）：無自性，無造作，無相貌，無因緣，無去來，無眾生，無壽者，無養者，無補特伽羅（補特伽羅：佛教用語，指人或眾生），無戲論，無形狀，無邊際，無染污，無餘習，無使者，無斷者，無縛無解，無進無退，無勝無劣，無散亂無妄失，無知無不知，非見非無見，非戒非無戒，非悔非離悔，非喜非無喜，非愛非無愛，非安非無安，非定非無定，非靜非無靜，非貪非離貪，非脫非離脫，非智非無智，非作非無作，非報非無報。大王！如果能夠理解並進入這個阿字門，就能理解並進入一切。』

【English Translation】 English version 'Achieving inconceivable merits. Skillfully using expedient means, in a short time, teaching eighty kotis (koti: an ancient Indian unit of counting, one koti equals ten million) of sentient beings to depart from inverted views and abide in the Dharma, while that Matali (Matali: a name, here referring to the attendant of the heavenly king) is not aware of it.' 'At that time, King Nimi (King Nimi: a name, here referring to the Buddha in a past life) extensively expounded the essentials of the Dharma to the heavenly sons. The heavenly king (heavenly king: referring to Indra) said, 'I should now return to Jambudvipa (Jambudvipa: a Buddhist term, referring to the world we live in). Why is that? It is to protect the Buddha's true Dharma.' The heavenly king then said, 'May the king do as he pleases.' The Buddha said, 'Great King! The King Nimi of the past was my former self. The power of non-negligence is inconceivable. Even when Indra shared his seat, he had no attachment or clinging. Therefore, one should know to diligently cultivate in the Dharma and abide in non-negligence. Great King! What is the Dharma? All dharmas are the Dharma.' At that time, King Suddhodana (King Suddhodana: the Buddha's father) having heard these words, said, 'World Honored One! If all dharmas are the Dharma, then all sentient beings should be Buddhas.' The Buddha said, 'Great King! Sentient beings who do not cling to inverted views are Buddhas! Great King! What is called Buddha is sometimes called Suchness (Suchness: a Buddhist term, referring to the true nature of things), sometimes called Reality (Reality: a Buddhist term, referring to the true state of truth), sometimes called the Dharmadhatu (Dharmadhatu: a Buddhist term, referring to the totality of all phenomena in the universe), but this is only based on the conventional view to seek and explain, not from the perspective of the ultimate truth (ultimate truth: a Buddhist term, referring to the highest truth). Great King! All dharmas originally have no arising or ceasing, this is called the A-letter Dharani Gate (A-letter Dharani Gate: a Buddhist term, referring to the Dharani method starting with the letter 'A'): no self-nature, no creation, no appearance, no cause and condition, no going and coming, no sentient beings, no life span, no nurturer, no pudgala (pudgala: a Buddhist term, referring to a person or sentient being), no conceptual proliferation, no form, no boundary, no defilement, no residual habit, no messenger, no cessation, no bondage and no liberation, no progress and no regress, no superior and no inferior, no distraction and no loss, no knowing and no not knowing, neither seeing nor not seeing, neither precept nor no precept, neither regret nor no regret, neither joy nor no joy, neither love nor no love, neither peace nor no peace, neither concentration nor no concentration, neither stillness nor no stillness, neither greed nor no greed, neither liberation nor no liberation, neither wisdom nor no wisdom, neither action nor no action, neither retribution nor no retribution. Great King! If one can understand and enter this A-letter gate, then one can understand and enter all.'

諸法。

「大王！色離自性，非已有、非現有、非當有，受、想、行、識離彼自性，三世不有，亦復如是。大王！譬如谷響非已有、非現有、非當有；色乃至識，三世不有，亦復如是。大王！譬如陽焰非已有、非現有、非當有；色乃至識，三世不有，亦復如是。大王。譬如聚沫非已有、非現有、非當有；色乃至識，三世不有，亦復如是。大王！譬如石女夢已生子，非已有、非現有、非當有；色乃至識，三世不有，亦復如是。大王！虛空無依，色乃至識亦無所依。大王！色無有生，乃至識亦無生。大王！色無有滅，乃至識亦無滅。大王！涅槃界無生滅，色乃至識亦無生滅。大王！法界無生滅，色乃至識亦無生滅。大王！此法乃是如來所行，不可思議微妙境界，非取非舍，非得非失，非諸聲聞及辟支佛、凡夫異生之所能及。何以故？大王！一切諸法本無自性，若取若舍皆不可得。王於此法好自安意，正念觀察，勿隨他教。」

時凈飯王聞是說已，明瞭通達，乃知無有少法可得不可得，時此說名佛說是法。時凈飯王與七萬釋種，各各獲得無生法忍。

爾時世尊知凈飯王悟此法已，深心決定，即于口中放種種光，遍照無量無邊世界超過梵世，復從如來頂門而入。時尊者馬勝從座而起，偏袒右肩，右膝著地，

【現代漢語翻譯】現代漢語譯本諸法（一切事物）。『大王！色（物質現象）離自性（固有不變的性質），不是已經存在、不是現在存在、也不是將來存在，受（感受）、想（思維）、行（意志）、識（意識）也離彼自性，過去、現在、未來三世都不存在，也是如此。大王！譬如山谷的回聲不是已經存在、不是現在存在、也不是將來存在；色乃至識，三世都不存在，也是如此。大王！譬如陽光下的幻影不是已經存在、不是現在存在、也不是將來存在；色乃至識，三世都不存在，也是如此。大王！譬如水面的泡沫不是已經存在、不是現在存在、也不是將來存在；色乃至識，三世都不存在，也是如此。大王！譬如石女（不孕的女子）夢見生了孩子，不是已經存在、不是現在存在、也不是將來存在；色乃至識，三世都不存在，也是如此。大王！虛空沒有依靠，色乃至識也沒有所依靠。大王！色沒有產生，乃至識也沒有產生。大王！色沒有消滅，乃至識也沒有消滅。大王！涅槃界（解脫的境界）沒有生滅，色乃至識也沒有生滅。大王！法界（真理的境界）沒有生滅，色乃至識也沒有生滅。大王！此法乃是如來（佛陀）所行，不可思議的微妙境界，不是執取也不是捨棄，不是得到也不是失去，不是所有聲聞（聽聞佛法而修行的人）和辟支佛（獨自覺悟的人）、凡夫異生（普通人）所能達到的。為什麼呢？大王！一切諸法本來沒有自性，如果執取或捨棄都是不可得的。大王您對於此法好好地安住於心，以正念觀察，不要隨從他人的教導。』當時凈飯王（佛陀的父親）聽了這些話后，明瞭通達，才知道沒有絲毫的法是可得或不可得的，這時這個說法被稱為佛陀所說的法。當時凈飯王和七萬釋迦族人，各自獲得了無生法忍（對諸法不生不滅的真理的領悟）。那時，世尊（佛陀）知道凈飯王領悟了這個法，內心深信不疑，就從口中放出種種光明，遍照無量無邊的世界，超越了梵天世界，又從如來的頭頂進入。當時，尊者馬勝（佛陀的弟子）從座位上站起來，袒露右肩，右膝跪地，

【English Translation】 English version All Dharmas (all phenomena). 'Great King! Form (material phenomena) is devoid of self-nature (inherent, unchanging essence); it is not already existent, not presently existent, nor will it be existent. Sensation, perception, volition, and consciousness are also devoid of that self-nature; they do not exist in the three times (past, present, and future). It is the same. Great King! Just like an echo in a valley is not already existent, not presently existent, nor will it be existent; form, and so on up to consciousness, do not exist in the three times. It is the same. Great King! Just like a mirage is not already existent, not presently existent, nor will it be existent; form, and so on up to consciousness, do not exist in the three times. It is the same. Great King! Just like a bubble is not already existent, not presently existent, nor will it be existent; form, and so on up to consciousness, do not exist in the three times. It is the same. Great King! Just like a barren woman dreaming of giving birth to a child is not already existent, not presently existent, nor will it be existent; form, and so on up to consciousness, do not exist in the three times. It is the same. Great King! Space has no support, and form, and so on up to consciousness, also have no support. Great King! Form has no arising, and so on up to consciousness also has no arising. Great King! Form has no cessation, and so on up to consciousness also has no cessation. Great King! The realm of Nirvana (the state of liberation) has no arising or cessation, and form, and so on up to consciousness, also have no arising or cessation. Great King! The realm of Dharma (the realm of truth) has no arising or cessation, and form, and so on up to consciousness, also have no arising or cessation. Great King! This Dharma is what the Tathagata (Buddha) practices; it is an inconceivable, subtle realm, neither grasping nor abandoning, neither gaining nor losing, not attainable by all Sravakas (those who hear and practice the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), or ordinary beings. Why is that? Great King! All Dharmas are originally without self-nature; whether grasping or abandoning, neither is attainable. Great King, you should settle your mind well in this Dharma, observe with right mindfulness, and do not follow the teachings of others.』 At that time, King Suddhodana (Buddha's father), having heard these words, clearly understood and realized that there was not a single Dharma that could be obtained or not obtained. At that time, this teaching was called the Dharma spoken by the Buddha. At that time, King Suddhodana and seventy thousand Sakya clan members each attained the forbearance of the non-arising of Dharmas (the realization of the truth that all phenomena neither arise nor cease). Then, the World Honored One (Buddha), knowing that King Suddhodana had realized this Dharma and had deep faith in it, emitted various lights from his mouth, illuminating countless worlds beyond the Brahma world, and then entered through the top of the Tathagata's head. At that time, the Venerable Asvajit (one of Buddha's disciples) rose from his seat, bared his right shoulder, and knelt on his right knee,

合掌作禮，以偈問佛：

「勇猛大聖尊，　　現此希有事，　普放凈光明，　　遍照于梵世。　一切智導師，　　何故現斯瑞？　愿說其因由，　　除我等疑惑。　如來成道已，　　廣饒益眾生，　為度釋種故，　　令人天歡喜。　如來放光明，　　覺悟諸佛子，　如法而修行，　　當得無上智。　佛為三界主，　　最勝無與比，　能破諸群疑，　　清凈心安隱。」

爾時世尊為馬勝比丘說伽陀曰：

「馬勝當諦聽，　　今放凈光明，　為利樂釋種，　　令見真實智。　彼等善了達，　　諸法不可得，　於我正法中，　　寂靜心安住。　釋種大名稱，　　了法無所依，　得離彼疑心，　　未來當作佛。　從此最後身，　　得生極樂國，　于蓮華化生，　　奉覲無量壽。　安住彼佛剎，　　精進無退轉，　游化於十方，　　承事俱胝佛。　於一一世界，　　興種種供養，　為利諸有情，　　勤求無上道。　經一一佛剎，　　建立諸佛事，　如來所加持，　　勇悍心堅固。　于無量億劫，　　嚴持妙香花，　奉獻諸世尊，　　后當成正覺。　于彼彼佛所，　　宣揚助法化，　成熟諸有情，　　皆得心明悟。　又彼諸佛土，　　無緣覺聲聞，　唯有住

【現代漢語翻譯】現代漢語譯本合掌作禮，用偈頌向佛陀問道：『勇猛偉大的聖尊啊，您展現出如此稀有的景象，普放出清凈的光明，遍照到梵天世界。一切智的導師啊，為何顯現這樣的祥瑞？愿您能說出其中的因由，解除我們心中的疑惑。如來您成就正道后，廣泛地饒益眾生，爲了度化釋迦族人，使人天都感到歡喜。如來您放出光明，覺悟諸佛的弟子，讓他們如法修行，最終獲得無上的智慧。佛是三界的主宰，最殊勝無比，能破除一切眾生的疑惑，使清凈的心得到安穩。』

這時，世尊為馬勝比丘說了偈頌：『馬勝啊，你要仔細聽，我現在放出清凈的光明，是爲了利益和安樂釋迦族人，讓他們見到真實的智慧。他們能夠善於了達，一切諸法都是不可執著的，在我的正法中，寂靜地安住於心。釋迦族人名聲顯赫，明瞭諸法無所依傍，得以脫離他們的疑惑之心，未來都將成佛。從這最後的一世結束后，他們將往生到極樂世界，在蓮花中化生，奉見無量壽佛（Amitayus Buddha）。安住在那個佛國，精進修行永不退轉，游化於十方世界，承事無數的佛陀。在每一個世界，興起種種供養，爲了利益一切有情眾生，勤求無上的道。經歷每一個佛剎，建立諸佛的事業，受到如來的加持，勇猛的心堅固不移。在無量億劫中，莊嚴地持用美妙的香花，奉獻給諸位世尊，之後都將成就正覺。在每一位佛陀那裡，宣揚助益佛法的教化，成熟一切有情眾生，使他們都得到心智的開悟。而且那些佛土中，沒有緣覺（Pratyekabuddha）和聲聞（Sravaka），只有安住于菩薩乘的修行者。』

【English Translation】 English version Having joined their palms in reverence, they asked the Buddha in verses: 'O valiant and great Holy One, you manifest this rare event, Universally emitting pure light, illuminating the Brahma world. O guide of all wisdom, why do you show such auspicious signs? We wish you would explain the cause, and dispel our doubts. After the Tathagata attained enlightenment, he widely benefited all beings, To liberate the Sakya clan, bringing joy to gods and humans. The Tathagata emits light, awakening the Buddha's disciples, So that they may practice according to the Dharma, and attain supreme wisdom. The Buddha is the master of the three realms, the most supreme and incomparable, Able to break all doubts of beings, and bring peace to pure hearts.'

At that time, the World Honored One spoke these verses to Bhikshu Asvajit: 'Asvajit, listen carefully, I now emit pure light, To benefit and bring joy to the Sakya clan, so they may see true wisdom. They will understand well that all dharmas are unattainable, And in my true Dharma, they will dwell in peace of mind. The Sakya clan, of great renown, will understand that dharmas have no reliance, They will be free from their doubts, and in the future, they will all become Buddhas. After this final life, they will be reborn in the Land of Ultimate Bliss, Born from lotuses, they will behold Amitayus (Amitabha) Buddha. Dwelling in that Buddha-land, they will practice diligently without regression, Traveling and transforming in the ten directions, serving countless Buddhas. In each world, they will make various offerings, To benefit all sentient beings, diligently seeking the supreme path. Passing through each Buddha-land, they will establish the deeds of the Buddhas, Blessed by the Tathagata, their valiant hearts will be firm and unyielding. For countless eons, they will adorn themselves with wonderful incense and flowers, Offering them to all the World Honored Ones, and later they will attain perfect enlightenment. In the presence of each Buddha, they will proclaim the teachings that aid the Dharma, Maturing all sentient beings, enabling them to awaken their minds. Moreover, in those Buddha-lands, there are no Pratyekabuddhas or Sravakas, Only practitioners who abide in the Bodhisattva vehicle.'

大乘，　　清凈菩薩眾。　一一佛壽量，　　無量俱胝歲，　說化利眾生，　　緣盡如燈滅。　彼佛滅度已，　　住持諸佛子，　安住於世間，　　善宣空寂法。　如是弟子眾，　　攝化諸眾生，　調伏于自心，　　于空法得證。　住不放逸行，　　觀法自性空，　如理善修作，　　當成一切智。　此諸釋種等，　　聞法悉開悟，　諸天及世人，　　心生大欣慶。」

爾時世尊，語尊者舍利子：「我今說此見真實性妙三摩地，若諸菩薩聞是法已，速能覺悟到于彼岸。何以故？此三摩地，明一切法自性非有無，補特伽羅無少法可得。若有所得，彼非覺悟；若無覺悟，彼則無說；若無說者，則無了知；若無了知，則是三世諸佛之法。舍利子！我今以此見真實性三摩地門，付囑于汝，汝等應當受持讀誦廣為他說。舍利子！若善男子、善女人安住大乘，於十劫中行五波羅蜜，除般若波羅蜜。若人於此見真實性三摩地門，親近聽受，所得功德復過於彼。又，舍利子！若復有人於十劫中聞是法已，乃至能為一人解說，所得功德復過於彼。又，舍利子！若復有人於十劫中聞是法已，為他人說，不如有人于剎那頃修習觀察，所得功德復過於彼。舍利子！汝當一心為諸菩薩分別開示，使不斷絕。何以故？若能

【現代漢語翻譯】現代漢語譯本大乘（Mahayana，佛教的一個主要分支），清凈的菩薩（Bodhisattva，追求覺悟的修行者）們。每一位佛的壽命，都有無量俱胝（koti，印度計數單位，表示千萬）歲，他們說法教化利益眾生，緣分盡時如燈火熄滅。這些佛陀滅度之後，由住持的佛子（佛的弟子）們，安住在世間，善巧地宣說空寂的法理。這樣的弟子們，攝受教化眾生，調伏自己的內心，在空性的法理上獲得證悟。安住于不放逸的修行，觀察諸法自性本空，如理如法地善加修習，應當成就一切智慧。這些釋迦（Sakya，佛陀的種族）族人等，聽聞佛法都開悟了，諸天和世間的人們，心中生起極大的歡喜慶幸。

這時，世尊（釋迦牟尼佛）告訴尊者舍利子（Sariputra，佛陀的十大弟子之一）說：『我現在說這個見真實性的微妙三摩地（samadhi，禪定），如果菩薩們聽聞這個法，就能迅速覺悟到達彼岸（涅槃）。為什麼呢？因為這個三摩地，闡明一切法的自性非有非無，補特伽羅（pudgala，指代個體）沒有絲毫法可以獲得。如果有所得，那就不是覺悟；如果沒有覺悟，那就沒有說法；如果沒有說法，那就沒有了知；如果沒有了知，那就是三世諸佛的法。舍利子！我現在把這個見真實性的三摩地法門，囑託給你，你們應當受持讀誦，廣為他人宣說。舍利子！如果善男子、善女人安住于大乘，在十劫（kalpa，極長的時間單位）中修行五波羅蜜（paramita，到達彼岸的方法），除了般若波羅蜜（prajnaparamita，智慧的完美）。如果有人對於這個見真實性的三摩地法門，親近聽受，所得到的功德超過前者。又，舍利子！如果有人在十劫中聽聞這個法之後，乃至能為一個人解說，所得到的功德也超過前者。又，舍利子！如果有人在十劫中聽聞這個法之後，為他人宣說，不如有人在剎那頃修習觀察，所得到的功德也超過前者。舍利子！你應當一心為諸菩薩分別開示，使之不斷絕。為什麼呢？如果能』

【English Translation】 English version The Mahayana (a major branch of Buddhism), the pure Bodhisattvas (practitioners seeking enlightenment). Each Buddha's lifespan is immeasurable kotis (koti, an Indian unit of counting, meaning ten million) of years, They teach and benefit sentient beings, and when their karmic connections end, they are like a lamp extinguished. After these Buddhas pass away, the Dharma-holding disciples (Buddha's disciples), Reside in the world, skillfully proclaiming the Dharma of emptiness and tranquility. Such disciples, gather and teach sentient beings, Subdue their own minds, and attain realization in the Dharma of emptiness. Dwelling in diligent practice, observing the emptiness of the nature of all phenomena, Rightly and properly cultivating, they shall attain all wisdom. These Sakyas (Sakya, the Buddha's clan) and others, upon hearing the Dharma, all become enlightened, The gods and people of the world, feel great joy and happiness in their hearts.

At that time, the World Honored One (Sakyamuni Buddha) said to the Venerable Sariputra (one of the Buddha's ten great disciples): 'I now speak of this subtle samadhi (meditative absorption) of seeing the true nature, if Bodhisattvas hear this Dharma, they can quickly awaken and reach the other shore (Nirvana). Why? Because this samadhi clarifies that the nature of all phenomena is neither existent nor non-existent, and that there is no Dharma that a pudgala (individual) can obtain. If there is something to be obtained, then it is not enlightenment; if there is no enlightenment, then there is no teaching; if there is no teaching, then there is no understanding; if there is no understanding, then that is the Dharma of the Buddhas of the three times. Sariputra! I now entrust this Dharma gate of seeing the true nature samadhi to you, you should uphold, recite, and widely proclaim it to others. Sariputra! If a good man or good woman dwells in the Mahayana, and practices the five paramitas (perfections) for ten kalpas (an extremely long unit of time), except for the prajnaparamita (perfection of wisdom). If someone approaches and listens to this Dharma gate of seeing the true nature samadhi, the merit they obtain surpasses the former. Furthermore, Sariputra! If someone hears this Dharma for ten kalpas, and even explains it to one person, the merit they obtain also surpasses the former. Furthermore, Sariputra! If someone hears this Dharma for ten kalpas, and explains it to others, it is not as good as someone who cultivates and observes it for a moment, the merit they obtain also surpasses the former. Sariputra! You should wholeheartedly explain and reveal it to all Bodhisattvas, so that it is not cut off. Why? If one can'

證此三摩地者，速能證得無生法忍，當得阿耨多羅三藐三菩提。」

說是法時，尊者舍利子等諸比丘，凈飯王等，釋梵諸天，阿修羅、乾闥婆、人非人等，聞佛所說，皆大歡喜，信受奉行。

父子合集經卷第二十

【現代漢語翻譯】現代漢語譯本：『證得這種三摩地（samadhi，禪定）的人，能夠迅速證得無生法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟），應當證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』當佛陀宣說此法時，尊者舍利子（Sariputra）等眾比丘，凈飯王（Suddhodana）等，釋梵諸天（Sakra-Brahma），阿修羅（Asura）、乾闥婆（Gandharva）、人非人等，聽聞佛陀所說，都非常歡喜，信受奉行。《父子合集經》卷第二十

【English Translation】 English version: 'Those who realize this samadhi (concentration), will quickly realize the anutpattika-dharma-ksanti (the acceptance of the non-arising of dharmas), and shall attain anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' When the Buddha was expounding this Dharma, venerable Sariputra and other bhikshus, King Suddhodana and others, Sakra-Brahma and other devas, Asuras, Gandharvas, humans and non-humans, upon hearing what the Buddha had said, were all greatly delighted, and accepted it with faith and practiced accordingly. The Twentieth Scroll of the 'Sutra of the Gathering of Father and Son'