T14n0576_佛說轉有經
大正藏第 14 冊 No. 0576 佛說轉有經
No. 576 [Nos. 575, 577]
佛說轉有經
元魏天竺三藏佛陀扇多譯
如是我聞：
一時，婆伽婆住王舍城迦蘭陀竹林，大比丘眾之所圍繞，一千二百五十人俱，菩薩摩訶薩無量無邊。
爾時，摩伽陀王頻婆娑羅出王舍城，往至迦蘭陀竹林住處。到佛所已，頭面禮足，繞佛三匝，卻坐一面。
爾時，如來知頻婆娑羅王坐一面已，告言：「大王！譬如有人于睡夢中，共彼女寶行於欲事，彼人覺已憶彼女寶。大王于意云何？夢中女寶為是有不？」
王即答言：「不也。世尊！」
復問王言：「大王！于意云何？彼人若執夢中女者，是黠慧不？」
王即答言：「不也。世尊！何以故？彼夢中女畢竟無故，云何而有境界欲事？彼人徒勞。」
佛言：「大王！如是，一切愚癡凡夫，以不曾聞佛正法故，眼見諸色，悅豫於心，即執為實；以執著故則有繫縛，以繫縛故則有染著；以染著故，則生貪慾瞋癡等業。若身若口若意等業，然彼身業所作即滅，滅已不依東方而住，如是不依南西北方上下而住，隨命終時，轉彼有識而現後心。大王！彼識不壞，隨業盡處彼業能現，亦如睡
【現代漢語翻譯】 現代漢語譯本 《佛說轉有經》
元魏天竺三藏佛陀扇多譯
如是我聞：
一時，婆伽婆（Bhagavan，世尊）住在王舍城（Rājagṛha）的迦蘭陀竹林（Kalandaka Venuvana），為眾多大比丘所圍繞，人數有一千二百五十人，還有無量無邊的菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）。
當時，摩伽陀（Magadha）國王頻婆娑羅（Bimbisāra）從王舍城出發，前往迦蘭陀竹林。到達佛陀所在之處后，以頭面禮拜佛足，繞佛三圈，然後退坐在一旁。
這時，如來（Tathāgata）知道頻婆娑羅王已經坐在一旁，便告訴他說：『大王！譬如有人在睡夢中，與一位美麗的女子行男女之事，那人醒來后還想著那位女子。大王，您認為如何？夢中的女子是真實存在的嗎？』
國王回答說：『不是的，世尊！』
佛陀又問國王說：『大王！您認為如何？如果那人執著于夢中的女子，他是聰明人嗎？』
國王回答說：『不是的，世尊！為什麼呢？因為夢中的女子畢竟是不存在的，怎麼會有真實的境界和慾望呢？那人只是徒勞而已。』
佛陀說：『大王！就是這樣，一切愚癡的凡夫，因為不曾聽聞佛陀的正法，所以眼睛看到各種事物，內心感到愉悅，就執著地認為是真實的；因為執著，所以就被束縛；因為被束縛，所以就產生染著；因為染著，就產生貪慾、瞋恚、愚癡等惡業。無論是身業、口業還是意業，這些行為產生后立即消失，消失後不依附於東方，也不依附於南西北方上下任何方向。當生命終結時，就會將有識別作用的意識轉移，從而顯現出後世的心識。大王！這個心識不會壞滅，隨著業力耗盡的地方，那個業力就會顯現出來，就像睡眠一樣。
【English Translation】 English version The Sutra on the Transference of Existence Spoken by the Buddha
Translated by Tripiṭaka Buddhasanta of the Yuan Wei Dynasty from India
Thus have I heard:
At one time, the Bhagavan (Bhagavan, World-Honored One) was dwelling in the Kalandaka Bamboo Grove (Kalandaka Venuvana) in Rājagṛha (King's Abode), surrounded by a great assembly of monks, numbering one thousand two hundred and fifty, together with countless Bodhisattva-mahāsattvas (Great Bodhisattvas).
At that time, King Bimbisāra (Bimbisāra) of Magadha (Magadha) departed from Rājagṛha and went to the Kalandaka Bamboo Grove. Having arrived at the place where the Buddha was, he bowed his head to the Buddha's feet, circumambulated the Buddha three times, and then sat down to one side.
Then, the Tathāgata (Tathāgata) knowing that King Bimbisāra was seated to one side, said, 'Great King! It is like a person who, in a dream, engages in sexual activity with a beautiful woman. When that person awakens, he remembers that woman. Great King, what do you think? Is the woman in the dream real?'
The King replied, 'No, World-Honored One!'
The Buddha further asked the King, 'Great King! What do you think? If that person clings to the woman in the dream, is he wise?'
The King replied, 'No, World-Honored One! Why? Because the woman in the dream is ultimately non-existent, how can there be real experiences and desires? That person is merely wasting his effort.'
The Buddha said, 'Great King! It is just like that. All ignorant ordinary beings, because they have not heard the Buddha's true Dharma, when their eyes see various forms, their hearts rejoice, and they cling to them as real. Because of clinging, they are bound; because of being bound, they develop attachment; because of attachment, they generate greed, hatred, delusion, and other karmas. Whether it is bodily karma, verbal karma, or mental karma, these actions arise and immediately cease. Having ceased, they do not abide in the east, nor do they abide in the south, north, west, above, or below. When life ends, they transfer the consciousness that has the function of discernment, thereby manifesting the subsequent consciousness. Great King! That consciousness does not perish. Wherever the karma is exhausted, that karma will manifest, just like in sleep.'
夢覺時女寶。如是，大王！最後滅識而生后識，或在地獄，或在餓鬼，或在畜生，或阿修羅，或人，或天，彼最後識取最後生，識順彼生。如是心識隨業所受，然無有法，從此世間至彼世間而受生也。
「大王！滅后識心是名為滅，是初心識如託生者，是彼後生。大王！轉后識時，彼法實不從彼處來而至於此，初識生已亦無所至。何以故？法性相故。大王！最後識心是后識空，業是業空，生是生空，最初心識是初識空，所生之處是生處空，而於彼處不失業果。大王！最後生識于彼即滅，后不斷心，識心順行隨在何處所受業報即往受故。」爾時，世尊而說偈言：
「善逝后說時， 所有諸言語， 皆是假名說， 假名想住故。 離於言語法， 而無有可說， 隨所有言說， 而說彼諸法。 彼不在於彼， 法眼見無色， 所言見色者， 世間執著故。 說世法為實， 無而和合見， 是如來所說， 是名方便地。 若為真實說， 眼則不見色， 意不知諸法， 此是最秘密。 世間我慢說， 名本空無名， 一切法無名， 而以假名說。」
說此法門時，頻婆娑羅王，及諸大眾、人、天、龍、神、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。
佛
【現代漢語翻譯】 現代漢語譯本： 『夢覺時女寶。』如是，大王！（King）最後的滅識產生後續的識，可能在地獄（hell），可能在餓鬼（hungry ghost），可能在畜生（animal），可能在阿修羅（Asura），可能在人（human），可能在天（deva），那最後的識執取最後的生命，識順應那個生命。如此心識隨著業力所受的果報而流轉，但沒有一種實在的法，從這個世界到那個世界去受生。
『大王！滅后的識心就叫做滅，最初的識心就像是去投胎的人，是那個後續的生命。大王！當識心轉移之後，那個法實際上不是從那個地方來到這裡，最初的識心產生后也沒有去到任何地方。為什麼呢？因為法性本就是如此。大王！最後的識心是后識的空性，業是業的空性，生是生的空性，最初的識心是初識的空性，所生之處是生處的空性，但在那裡不會失去業的果報。大王！最後的生識在那裡就滅盡了，後續的心念不斷，識心順著業力而行，無論在哪裡承受業報，就往那裡去。』當時，世尊（Bhagavan）說了偈語：
『善逝（Sugata）之後所說的時候，所有這些言語，都是假名安立的說法，因為假名想的緣故。離開了言語和法，就沒有什麼可以說的，隨著所有言語的表達，而說那些法。它不在那裡，法眼（Dharmacaksu）所見是無色的，如果說見到了色，那是世間的執著。說世間法是真實的，實際上是無而和合的顯現，這是如來（Tathagata）所說的，這叫做方便地。如果爲了真實而說，眼睛就不能見到色，意識也不能知道諸法，這是最秘密的。世間以我慢而說，名原本是空無的，一切法都沒有名字，只是用假名來表達。』
當宣說這個法門的時候，頻婆娑羅王（King Bimbisara），以及所有的大眾、人、天、龍（Naga）、神（Deva）、乾闥婆（Gandharva）等，聽聞佛陀所說，都非常歡喜，信受奉行。
佛
【English Translation】 English version: 『A jewel of a woman at the time of awakening from a dream.』 So it is, O King! The final cessation-consciousness gives rise to the subsequent consciousness, perhaps in hell (naraka), perhaps as a hungry ghost (preta), perhaps as an animal (tiryak), perhaps as an Asura (Asura), perhaps as a human (manushya), perhaps as a deva (deva); that final consciousness grasps the final life, and consciousness conforms to that life. Thus, consciousness follows the karmic retribution it receives, but there is no real dharma that goes from this world to that world to be reborn.
『O King! The mind of cessation-consciousness is called cessation, and the initial consciousness is like one who is being reborn; it is that subsequent life. O King! When consciousness transfers, that dharma does not actually come from that place to here, and the initial consciousness, once arisen, does not go anywhere. Why? Because the nature of dharma is such. O King! The final consciousness is the emptiness of the subsequent consciousness, karma is the emptiness of karma, birth is the emptiness of birth, the initial consciousness is the emptiness of the initial consciousness, the place of birth is the emptiness of the place of birth, but the result of karma is not lost there. O King! The final consciousness of birth ceases there, and the subsequent mind continues without interruption; the mind of consciousness follows karma, and wherever karmic retribution is received, it goes there.』 At that time, the Bhagavan (Bhagavan) spoke in verse:
『When the Sugata (Sugata) speaks afterwards, all these words are provisional designations, because of the idea of provisional designation. Apart from words and dharma, there is nothing to say; according to all the expressions of speech, those dharmas are spoken. It is not there, the Dharmacaksu (Dharmacaksu) sees the formless; if it is said that form is seen, it is the attachment of the world. To say that worldly dharmas are real is actually a manifestation of the unreal and the combined; this is what the Tathagata (Tathagata) said, and it is called the expedient ground. If it is spoken for the sake of reality, then the eye cannot see form, and consciousness cannot know dharmas; this is the most secret. The world speaks with arrogance, the name is originally empty and without name, all dharmas are without name, but they are expressed with provisional names.』
When this Dharma-gate was proclaimed, King Bimbisara (King Bimbisara), and all the assembly, humans, devas (Deva), nagas (Naga), gods (Deva), gandharvas (Gandharva), etc., hearing what the Buddha said, were all very happy, believed, accepted, and practiced it.
Buddha