T14n0577_佛說大乘流轉諸有經
大正藏第 14 冊 No. 0577 佛說大乘流轉諸有經
No. 577 [Nos. 575, 576]
佛說大乘流轉諸有經
大唐三藏法師義凈奉 制譯
如是我聞：
一時，薄伽梵在王舍城羯闌鐸迦池竹林園中，與大苾芻眾千二百五十人俱，並大菩薩摩訶薩，無量百千人天大眾，一心恭敬圍繞而住。爾時，世尊為說自證微妙之法，所謂初中后善，文義巧妙，純一圓滿，清凈鮮白梵行之相。
爾時摩揭陀主影勝大王，往竹林中禮世尊足，右繞三匝，在一面坐。時影勝王白佛言：「世尊！云何有情先所造業久已滅壞，臨命終時皆悉現前？又復諸法體悉空無，所造業報而不散失？唯愿，世尊！哀愍為我分別解說。」
爾時，世尊告影勝王曰：「大王當知，譬如男子于眠夢中，見與人間端正美女，共為稠密。既睡覺已，憶彼夢中所見美女，大王于意云何？于眠夢中人間美女，是實有不？」
王言：「非有！」
世尊告曰：「大王于意云何？此之男子，于彼夢中所見美女，心生憶念戀慕不捨，可說此人是大博識明智者不？」
王言：「不爾！此是愚人，非明智者。何以故？由彼夢中人間美女，畢竟體空，不可得故，豈能與彼而行稠密，令
【現代漢語翻譯】 現代漢語譯本 佛說大乘流轉諸有經
大正藏第 14 冊 No. 0577
佛說大乘流轉諸有經
大唐三藏法師義凈奉 制譯
如是我聞：
一時，薄伽梵（Bhagavan，世尊）在王舍城羯闌鐸迦（Karandaka）池竹林園中，與大比丘眾一千二百五十人在一起，還有大菩薩摩訶薩（Mahasattva，大菩薩），無量百千人天大眾，一心恭敬地圍繞著他居住。當時，世尊為他們宣說自己證悟的微妙之法，也就是初善、中善、后善，文辭和意義都巧妙，純粹而圓滿，清凈鮮白的梵行之相。
當時，摩揭陀（Magadha）國主影勝大王，前往竹林中禮拜世尊的足，右繞三匝，在一旁坐下。影勝王對佛說：「世尊！為什麼有情眾生先前所造的業，已經很久滅壞了，臨命終時卻都全部顯現出來？又，為什麼諸法的本體都是空無的，所造的業報卻不會散失？唯愿世尊慈悲，為我分別解說。」
當時，世尊告訴影勝王說：「大王應當知道，譬如一個男子在睡眠的夢中，見到與人間端莊美麗的女子，共同行樂。等到醒來之後，回憶起夢中所見的美女，大王你認為如何？在睡眠夢中所見的人間美女，是真實存在的嗎？」
國王說：「不是真實存在的！」
世尊告訴他說：「大王你認為如何？這個男子，對於夢中所見的美女，心中生起憶念，戀慕不捨，可以說這個人是博學多識、明智的人嗎？」
國王說：「不是的！這是愚人，不是明智的人。為什麼呢？因為夢中的人間美女，畢竟是空無的，不可得的，怎麼能與她行樂呢？ 」
【English Translation】 English version The Buddha Speaks the Great Vehicle Sutra on the Cycle of Existences
Taisho Tripitaka Volume 14, No. 0577
The Buddha Speaks the Great Vehicle Sutra on the Cycle of Existences
Translated under Imperial Order by Dharma Master Yijing of the Great Tang Dynasty
Thus have I heard:
At one time, the Bhagavan (World Honored One) was in the Bamboo Grove Garden by the Karandaka (Karandaka) Pond in Rajagriha (Wangshecheng), together with a large assembly of Bhikshus numbering one thousand two hundred and fifty, as well as great Bodhisattva Mahasattvas (Mahasattva, Great Beings), and countless hundreds of thousands of humans and devas, all dwelling there with respectful and focused minds. At that time, the World Honored One was expounding the subtle Dharma of His own enlightenment, namely that which is good in the beginning, good in the middle, and good in the end, with skillful words and meanings, purely and perfectly, the aspect of pure and bright Brahmacharya (Brahma conduct).
At that time, King Ying Sheng (Shadow Victory) of Magadha (Magadha), went to the Bamboo Grove, prostrated at the feet of the World Honored One, circumambulated Him three times to the right, and sat to one side. King Ying Sheng said to the Buddha: 'World Honored One! Why is it that the karma previously created by sentient beings, though long since perished, all appears before them at the time of death? Furthermore, why is it that the essence of all dharmas is empty and without substance, yet the karmic retributions of actions do not dissipate? I beseech the World Honored One to compassionately explain this to me in detail.'
At that time, the World Honored One said to King Ying Sheng: 'Great King, you should know that it is like a man who, in a sleeping dream, sees himself intimately enjoying the company of a beautiful woman from the human realm. After awakening, he remembers the beautiful woman he saw in the dream. Great King, what do you think? Is the beautiful woman from the human realm seen in the sleeping dream actually real?'
The King said: 'She is not real!'
The World Honored One said: 'Great King, what do you think? This man, who cherishes the memory of the beautiful woman he saw in the dream, clinging to her with longing and reluctance to let go, can it be said that this person is a learned and wise individual?'
The King said: 'No! This is a foolish person, not a wise one. Why? Because the beautiful woman from the human realm in the dream is ultimately empty and unattainable. How could he possibly engage in intimate relations with her?'
此男子情懷愛戀生憶念耶？」
佛言：「大王！如是，愚癡無識凡人，眼見色時心生喜樂，便起執著；起執著已隨生顧戀，生顧戀已情懷染愛；起染愛故隨貪瞋癡，發身語意造作諸業。然此諸業作已滅壞，此滅壞時曾不依止東方而住，亦不依止南西北方四維上下，至命終時意識將滅，所作之業皆悉現前。譬如男子從睡覺已，憶彼夢中所見美女影像皆現如是。
「大王！前識滅已后識生時，或生人中，或生天上，或墮傍生、餓鬼、地獄。大王！后識生時，無間生起彼同類心相續流轉，分明領受所感異熟。大王！曾無有法能從此世轉至後世，然有死生業果可得。大王當知，前識滅時名之為死，后識支起號之為生。大王！前識滅時無有去處，后識支起無所從來。所以者何？本性空故。大王！前識前識性空，死死性空，業業性空，后識后識性空，生生性空，而彼業果曾不散失。大王！如是應知，一切有情皆由愚惑不知非有，妄起顧戀輪迴生死。」
爾時，世尊欲重宣此義，說伽他曰：
「諸法唯假名， 但依名字立， 離於能詮語， 所詮不可得， 皆以別別名， 詮彼種種法， 于名法非有， 是諸法自性。 由名名性空， 于名名不有， 諸法名本無， 妄以名詮名， 諸
【現代漢語翻譯】 現代漢語譯本： 『這個男子是否因為情慾愛戀而產生憶念呢？』
佛說：『大王！確實如此。愚癡無知的凡人，眼睛看到美好的事物時，心中產生喜悅，便開始執著；產生執著后就隨之產生顧戀，產生顧戀后就情不自禁地產生愛戀；因為產生愛戀的緣故，就隨之產生貪、嗔、癡，通過身、語、意造作各種業。然而這些業造作之後就會滅壞，這些滅壞的時候不會停留在東方，也不會停留在南、西、北方、四維、上方、下方，到臨命終時意識將要滅亡，所造作的業都會顯現出來。譬如男子從睡夢中醒來后，回憶起夢中所見的美女，影像都會顯現出來一樣。』
『大王！前一個意識滅亡后，后一個意識產生時，或者生在人道中，或者生在天道中，或者墮入畜生道、餓鬼道、地獄道。大王！后一個意識產生時，無間斷地生起與前一個意識同類的相續流轉，清晰地領受所感受的不同的成熟果報。大王！沒有一種法能夠從此世轉移到後世，但是有死亡和出生的業果可以得到。大王應當知道，前一個意識滅亡時，稱之為死亡；后一個意識生起時，稱之為出生。大王！前一個意識滅亡時，沒有去處；后一個意識生起時，沒有來處。這是什麼原因呢？因為它的本性是空性的。大王！前一個意識、前一個意識的自性是空性的，死亡、死亡的自性是空性的，業、業的自性是空性的，后一個意識、后一個意識的自性是空性的，出生、出生的自性是空性的，但是那些業果從來不會散失。大王！應當這樣理解，一切有情眾生都是由於愚昧迷惑，不知道事物並非真實存在，虛妄地產生顧戀，從而在生死中輪迴。』
當時，世尊爲了重新宣說這個道理，說了偈語：
『一切法都只是假名，僅僅依靠名字而成立，離開了能表達的語言，所要表達的就無法得到，都用不同的名字，來表達種種不同的法，在名字和法中沒有真實的存在，這就是諸法的自性。 由於名字的緣故，名字的自性是空性的，在名字中名字並不存在，諸法的名字本來就沒有，虛妄地用名字來解釋名字，』
【English Translation】 English version: 『Does this man generate memories due to emotional attachment and love?』
The Buddha said: 『Great King! It is so. Foolish and ignorant ordinary people, when their eyes see beautiful forms, their hearts generate joy and pleasure, and then they become attached; having become attached, they then generate longing; having generated longing, they then uncontrollably generate love; because of generating love, they then generate greed, hatred, and delusion, and through body, speech, and mind, they create various karmas. However, these karmas, once created, will perish. When they perish, they do not abide in the east, nor do they abide in the south, west, north, the four intermediate directions, above, or below. When life comes to an end and consciousness is about to perish, all the karmas created will appear before them. It is like a man waking up from sleep and recalling the image of the beautiful woman seen in his dream, which appears vividly.』
『Great King! When the previous consciousness ceases and the subsequent consciousness arises, one may be born in the human realm, or in the heavens, or fall into the realms of animals, hungry ghosts, or hells. Great King! When the subsequent consciousness arises, it continuously arises in an unbroken stream of similar mental states, clearly experiencing the different ripened results. Great King! There is no dharma that can transfer from this life to the next, but the karmic consequences of death and birth can be obtained. Great King, you should know that when the previous consciousness ceases, it is called death; when the subsequent consciousness arises, it is called birth. Great King! When the previous consciousness ceases, there is nowhere it goes; when the subsequent consciousness arises, there is nowhere it comes from. Why is this? Because its inherent nature is emptiness. Great King! The previous consciousness, the nature of the previous consciousness is emptiness; death, the nature of death is emptiness; karma, the nature of karma is emptiness; the subsequent consciousness, the nature of the subsequent consciousness is emptiness; birth, the nature of birth is emptiness; but those karmic consequences are never lost. Great King! You should understand that all sentient beings, due to ignorance and delusion, not knowing that things are not real, falsely generate longing, and thus cycle through birth and death.』
At that time, the World Honored One, wishing to reiterate this meaning, spoke these verses:
『All dharmas are merely provisional names, established only based on names, apart from the expressing language, what is to be expressed cannot be obtained, all use different names, to express various dharmas, in names and dharmas there is no real existence, this is the nature of all dharmas. Due to names, the nature of names is empty, in names, names do not exist, the names of all dharmas are originally non-existent, falsely using names to explain names,』
法皆虛妄， 但從分別生， 此分別亦空， 于空妄分別。 我說諸世間， 以眼見於色， 皆由邪計想， 是名為俗諦； 我說一切法， 皆是藉緣生， 是名近勝義， 智者當觀察。 眼不見於色， 意亦不知法， 是名勝義諦， 愚者不能知。」
爾時，世尊說此法已，摩揭陀主影勝大王深心頂受。時諸苾芻，及大菩薩、人天等眾，皆大歡喜，信受奉行。
佛說大乘流轉諸有經
【現代漢語翻譯】 現代漢語譯本： 一切法都是虛幻不實的，只是從分別念中產生。 而這分別念本身也是空性的，卻在空性上妄加分別。 我說世間的一切，用眼睛所見到的種種色相，都是由於錯誤的計度和想像，這叫做世俗諦（samvrti-satya，相對真理）。 我說一切法，都是依靠因緣而生起的，這叫做接近勝義諦（paramartha-satya，絕對真理），有智慧的人應當仔細觀察。 眼睛不能真正見到色相，意識也不能真正知曉諸法，這才是真正的勝義諦，愚昧的人是無法理解的。
當時，世尊說完這些佛法后，摩揭陀國（Magadha）的國王影勝（Bimbisara）從內心深處信受奉行。當時所有的比丘（bhiksu，佛教出家男眾）、以及大菩薩（bodhisattva，立志成佛的修行者）、人和天人等大眾，都非常歡喜，信受奉行。
《佛說大乘流轉諸有經》
【English Translation】 English version: All dharmas are illusory and unreal, merely arising from discrimination. And this discrimination itself is empty; yet, one falsely discriminates upon emptiness. I say that all in the world, that which is seen by the eye as various forms, all arise from erroneous calculations and imaginations; this is called the conventional truth (samvrti-satya). I say that all dharmas arise from dependent origination; this is called approaching the ultimate truth (paramartha-satya), which the wise should contemplate. The eye does not truly see form, nor does the mind truly know dharmas; this is called the ultimate truth, which the foolish cannot understand.
At that time, after the World-Honored One spoke this Dharma, King Bimbisara (Bimbisara) of Magadha (Magadha) deeply accepted it with utmost reverence. At that time, all the bhiksus (bhiksu, Buddhist monks), great bodhisattvas (bodhisattva, beings who aspire to Buddhahood), humans, devas, and other assemblies were all greatly delighted, faithfully accepting and practicing it.
'The Buddha Speaks the Sutra of the Great Vehicle's Revolving Through All Existences'