T14n0575_佛說大方等修多羅王經
大正藏第 14 冊 No. 0575 佛說大方等修多羅王經
No. 575 [Nos. 576, 577]
佛說大方等修多羅王經
後魏天竺三藏菩提流支譯
如是我聞：
一時婆伽婆，在王舍城迦蘭陀竹園，與大比丘僧千二百五十人俱，及大菩薩摩訶薩眾。爾時，摩伽陀國頻婆娑羅王，出王舍城，詣迦蘭陀竹園精舍，至世尊所；頭面禮足，繞佛三匝，退坐一面。
爾時，世尊即告頻婆娑羅王言：「大王！如人夢中見於眾人，與諸婇女共相娛樂。此人覺已，憶念夢中眾人婇女。大王！于意云何？如是夢中眾人婇女，為有實不？」
頻婆娑羅王答言：「不也；世尊！」
佛告大王：「于意云何？是人夢中見婇女，與諸人等共相娛樂。覺已憶念，如是之人寧有智不？」
大王答言：「不也。世尊！何以故？世尊！夢中畢竟無有眾人及眾婇女。眾人婇女尚不可得，何況當有共相娛樂？」
佛告大王：「凡夫之人亦復如是，眼見美色便生愛著，既生愛著便起欲心，既起欲心起瞋癡業，或作身業，或作口業，或作意業。彼所作業作已而滅，滅已不依東方而住，亦復不依南方而住，亦復不依西方而住，亦復不依北方而住，四維、上、下亦復如是
【現代漢語翻譯】 現代漢語譯本 《佛說大方等修多羅王經》
後魏天竺三藏菩提流支譯
如是我聞：
一時，婆伽婆（Bhagavan，世尊），在王舍城（Rājagṛha）的迦蘭陀竹園（Kalandaka Venuvana），與一千二百五十位大比丘僧眾，以及眾多大菩薩摩訶薩（Mahāsattva）一同。當時，摩伽陀國（Magadha）的頻婆娑羅王（Bimbisāra），離開王舍城，前往迦蘭陀竹園精舍，來到世尊處；以頭面禮拜佛足，繞佛三匝，然後退坐在一旁。
這時，世尊告訴頻婆娑羅王說：『大王！譬如有人在夢中見到許多人，與眾多婇女一同互相娛樂。這人醒來后，憶念夢中的眾人和婇女。大王！您認為如何？這樣的夢中眾人和婇女，是真實存在的嗎？』
頻婆娑羅王回答說：『不是的，世尊！』
佛告訴大王：『您認為如何？這人在夢中見到婇女，與許多人一同互相娛樂。醒來后憶念此事，這樣的人有智慧嗎？』
大王回答說：『沒有，世尊！為什麼呢？世尊！夢中畢竟沒有眾人和眾多婇女。眾人和婇女尚且不可得，更何況會有互相娛樂呢？』
佛告訴大王：『凡夫之人也是這樣，眼睛見到美好的事物便產生愛戀執著，產生愛戀執著便生起慾望之心，生起慾望之心便造作嗔恚愚癡的業，或者造作身業，或者造作口業，或者造作意業。他所造作的業，造作之後便消滅，消滅之後不依附在東方而住，也不依附在南方而住，也不依附在西方而住，也不依附在北方而住，四維、上方、下方也是這樣。
【English Translation】 English version The Buddha Speaks the Great Vaipulya Sutra King Sutra
Translated by Tripitaka Master Bodhiruci of Tianzhu (India) of the Later Wei Dynasty
Thus have I heard:
At one time, the Bhagavan (World-Honored One) was in Rajagriha (Rājagṛha), at the Kalandaka Venuvana (Kalandaka Bamboo Grove), together with a great assembly of twelve hundred and fifty Bhikshus (monks), and a great assembly of Bodhisattva Mahasattvas (great beings). At that time, King Bimbisara (Bimbisāra) of Magadha (Magadha), left Rajagriha and went to the Kalandaka Venuvana Vihara (monastery), arriving at the place of the World-Honored One; he bowed his head to the ground at the Buddha's feet, circumambulated the Buddha three times, and then withdrew to sit on one side.
At that time, the World-Honored One said to King Bimbisara: 'Great King! It is like a person who in a dream sees many people, enjoying themselves together with numerous concubines. After this person awakens, he remembers the people and concubines in the dream. Great King! What do you think? Are these people and concubines in the dream real?'
King Bimbisara replied: 'No, World-Honored One!'
The Buddha said to the Great King: 'What do you think? This person sees concubines in a dream, enjoying themselves together with many people. After awakening, he remembers this matter. Is such a person wise?'
The Great King replied: 'No, World-Honored One! Why? World-Honored One! In a dream, there are ultimately no people and no numerous concubines. People and concubines are unattainable, how much more so is mutual enjoyment?'
The Buddha said to the Great King: 'Ordinary people are also like this, their eyes see beautiful sights and they give rise to attachment, having given rise to attachment they give rise to desires, having given rise to desires they create karma of anger and delusion, either creating karma of the body, or creating karma of speech, or creating karma of mind. The karma that they create, after it is created it vanishes, after it vanishes it does not abide in the east, nor does it abide in the south, nor does it abide in the west, nor does it abide in the north, the intermediate directions, above, and below are also like this.'
。至臨終時行識將滅，其意現前。大王！如是行識，自作之業必盡受之。大王！如人夢覺，不見婇女及諸人眾，行識滅已初識次生，或生天中，或生人中，或生地獄，或生畜生，或生餓鬼。大王！以初識不斷自心相續，應受報處而生其中。大王！觀諸生滅頗有一法，從於今世至未來世。大王！如是行識終時，名之為滅。初識起時，名之為生。大王！行識滅時，去無所至；初識生時，無所從來。何以故？識性離故。大王！行識行識空，滅時滅業空，初識初識空，生時生業空，觀諸業果亦不失壞。大王當知！以初識心相續不斷而受果報。」
爾時善逝說此語已，而說頌曰：
「一切唯名字， 唯住想分別； 名字分別說， 而說無所有。 以種種名字， 說于種種法； 法中無如是， 此法諸法相。 名字名字空， 名字離名字； 諸法無名字， 以名字而說。 此法非實有， 以分別而生； 彼分別亦無， 空以分別說。 一切凡夫說， 眼能見於色； 世間妄分別， 取之以為實。 佛之所說法， 眾緣集故見； 此是行次第， 為說第一義。 非眼見於色， 意不覺諸法； 此是第一諦， 非世間所覺。」
爾時，世尊說此經已，摩伽陀國
【現代漢語翻譯】 現代漢語譯本 當臨終時，『行識』（saṃskāra-vijñāna，行為所形成的意識）將要消滅，而『意』（manas，思維）會顯現出來。大王！這樣的『行識』，自己所造的業必定會完全承受。大王！就像人從夢中醒來，不再見到美麗的女子和各種人群一樣，『行識』滅亡之後，最初的『識』（vijñāna，意識）會相繼產生，或者生於天界，或者生於人間，或者生於地獄，或者生於畜生道，或者生於餓鬼道。大王！因為最初的『識』沒有中斷，而是以自心相續的方式存在，所以會在應該受報的地方產生。大王！觀察諸法的生滅，沒有哪一個法是從今世傳遞到未來世的。大王！像這樣的『行識』終結的時候，就叫做『滅』。最初的『識』產生的時候，就叫做『生』。大王！『行識』滅亡的時候，沒有去處；最初的『識』產生的時候，沒有來處。為什麼呢？因為識的本性是空性的。大王！『行識』是空性的，滅亡的時候，所滅的業也是空性的；最初的『識』是空性的，產生的時候，所生的業也是空性的，但觀察諸業的果報也不會因此而消失。大王您應當知道！因為最初的『識』以心相續的方式不斷延續，所以會承受果報。」
那時，善逝（Sugata，佛陀的稱號）說完這些話后，又說了偈頌：
『一切都只是名字，只是安住在想和分別之中； 名字和分別只是說說而已，實際上什麼也沒有。 用各種各樣的名字，來說明各種各樣的法； 法中沒有像名字這樣的東西，這就是諸法的實相。 名字是空性的，名字是脫離名字的； 諸法沒有名字，只是用名字來說明。 此法不是真實存在的，而是通過分別產生的； 那個分別也是沒有的，只是用空性來分別說明。 一切凡夫都說，眼睛能夠看到顏色； 世間人虛妄地分別，把這些當作真實的。 佛所說的法是，眾多的因緣聚合而顯現的； 這是修行的次第，是爲了說明第一義諦。 不是眼睛看到顏色，也不是意識覺察諸法； 這就是第一真諦，不是世間人所能覺察的。』
當時，世尊說完這部經后，在摩伽陀國（Magadha）……
【English Translation】 English version At the time of death, the 『saṃskāra-vijñāna』 (the consciousness formed by actions) will perish, and the 『manas』 (mind) will appear. O King! Such 『saṃskāra-vijñāna』, the karma created by oneself will surely be fully endured. O King! Just as a person wakes up from a dream and no longer sees the beautiful women and various crowds, after the 『saṃskāra-vijñāna』 has perished, the initial 『vijñāna』 (consciousness) will successively arise, either being born in the heavens, or being born among humans, or being born in hell, or being born in the animal realm, or being born in the realm of hungry ghosts. O King! Because the initial 『vijñāna』 is not interrupted, but exists in the manner of a continuous stream of consciousness, it will arise in the place where it should receive retribution. O King! Observing the arising and ceasing of all dharmas, there is not a single dharma that is transmitted from this life to the future life. O King! When such 『saṃskāra-vijñāna』 ends, it is called 『cessation』. When the initial 『vijñāna』 arises, it is called 『birth』. O King! When 『saṃskāra-vijñāna』 ceases, there is nowhere it goes; when the initial 『vijñāna』 arises, there is nowhere it comes from. Why? Because the nature of consciousness is emptiness. O King! 『Saṃskāra-vijñāna』 is empty, and when it ceases, the karma that ceases is also empty; the initial 『vijñāna』 is empty, and when it arises, the karma that arises is also empty, but observing the karmic consequences will not disappear because of this. O King, you should know! Because the initial 『vijñāna』 continuously continues in the manner of a stream of consciousness, it will endure the karmic consequences.」
At that time, the Sugata (the Buddha's title) having spoken these words, then spoke the following verses:
『Everything is just names, only dwelling in thought and discrimination; Names and discriminations are just spoken, in reality there is nothing. Using various names, to explain various dharmas; In the dharmas there is nothing like names, this is the true nature of all dharmas. Names are empty, names are apart from names; Dharmas have no names, they are only explained by names. This dharma is not truly existent, but arises through discrimination; That discrimination is also non-existent, it is only explained by emptiness. All ordinary people say that the eye can see colors; Worldly people falsely discriminate, taking these as real. The dharma spoken by the Buddha is, manifested by the aggregation of many causes and conditions; This is the order of practice, to explain the ultimate truth. It is not the eye that sees colors, nor is it the mind that perceives dharmas; This is the ultimate truth, not perceived by worldly people.』
At that time, after the World Honored One finished speaking this sutra, in the country of Magadha…
頻婆娑羅王，一切世間天、人、阿修羅、揵闥婆等，聞佛所說，皆大歡喜。
佛說大方等修多羅王經
【現代漢語翻譯】 現代漢語譯本：頻婆娑羅王（Bimbisara），以及一切世間的天人、阿修羅（Asura）、乾闥婆（Gandharva）等，聽聞佛陀所說，都非常歡喜。
佛說大方等修多羅王經（Buddha Speaks the Great Vaipulya Sutra King Sutra）
【English Translation】 English version: King Bimbisara (Bimbisara), along with all the gods, humans, asuras (Asura), gandharvas (Gandharva), and others in the world, rejoiced greatly upon hearing what the Buddha said.
Buddha Speaks the Great Vaipulya Sutra King Sutra