T15n0622_佛說自誓三昧經

大正藏第 15 冊 No. 0622 佛說自誓三昧經

No. 622 [No. 623]

佛說自誓三昧經(獨證品第四齣比丘凈行中)

後漢安息三藏安世高譯

聞如是：

一時佛游摩竭提界梵志精廬大叢樹間珓露精舍，所止道場名曰顯飏獨證，初始得佛光影甚明，自然寶零蓮華之座，與大比丘眾比丘三萬二千，皆阿羅漢諸漏已盡，意所總持總攝諸根，三世自在神通無礙，譬如大龍所作已辦，聖慧具足暢眾生原，賢者舍利弗、大目揵連等；菩薩無數，皆不思議權行普具，游諸佛藏過諸魔行，等恒沙剎弘慈六度，隨時拯濟眾生獲安，遠舍名教，光世音、慈氏等如是上首者也。於是如來便入神靜化證三昧，普感恒沙諸佛世界，于佛座前，忽有蓮華座自然踴從地出，其華清香明徹十方，其華千葉，一一葉上有化菩薩，立侍祥序玄處虛空，各從其位五體投地，右繞七匝目前恭立，俱發洪音嘆未曾有：「唯然世尊！我等自於本剎見有化靈瑞樹，其樹初生光照恒沙諸佛世界，樹出洪音其聲清凈，哀雅慈和暢入眾心，聞者踴躍具足平等，興大乘行六度無極，三十七品備悉佛事。」

爾時恒沙世界一一如來，各遣菩薩宣揚道教光顯大乘，告其菩薩曰：「汝等從此佛土，度如恒沙

【現代漢語翻譯】現代漢語譯本

大正藏第 15 冊 No. 0622 佛說自誓三昧經 No. 622 佛說自誓三昧經(獨證品第四齣比丘凈行中) 後漢安息三藏安世高譯如是我聞：一時，佛在摩竭提界（Magadha）梵志（Brahmin）的精廬（精舍）大叢樹間珓露精舍，所居住的道場名叫顯揚獨證，最初證得佛的光明影像非常明亮，自然顯現寶零蓮華之座。與大比丘眾三萬二千人在一起，他們都是阿羅漢（Arhat），諸漏已盡，心意能夠總持一切，總攝諸根，於過去、現在、未來三世自在，神通無礙，譬如大龍已經完成應做之事，聖慧具足，暢達眾生的本源。有賢者舍利弗（Sariputra）、大目揵連（Mahamoggallana）等；還有無數菩薩，都具有不可思議的權巧方便，普遍具足，遊歷諸佛的寶藏，超越各種魔的行徑，以等同恒河沙數的世界弘揚慈悲的六度，隨時救濟眾生獲得安樂，遠離世俗的名教，有光世音（Avalokitesvara）、慈氏（Maitreya）等作為上首。這時，如來便進入神靜化證三昧（Samadhi），普遍感應恒河沙數諸佛世界，在佛的座位前，忽然有蓮華座自然從地涌出，那蓮華清凈芬芳，光明照徹十方，蓮華有一千片花瓣，每一片花瓣上都有一位化現的菩薩，站立侍奉，祥瑞的秩序遍佈玄妙的虛空，各位菩薩從自己的位置上五體投地，向右繞佛七圈，在佛前恭敬站立，一同發出洪亮的聲音，讚歎前所未有：『唯然世尊！我等各自在本剎（佛土）見到有化現的靈瑞樹，那樹初生時，光明照耀恒河沙數諸佛世界，樹發出洪亮的聲音，那聲音清凈、哀雅、慈和，暢達進入眾人的內心，聽聞者踴躍歡喜，具足平等之心，興起大乘的修行，六度波羅蜜（Paramita）圓滿，三十七道品完備，成就一切佛事。』這時，恒河沙數世界中的每一位如來，各自派遣菩薩宣揚道教，光顯大乘，告訴那些菩薩說：『你們從這個佛土出發，度化如恒河沙數……』

【English Translation】 English version

T15 No. 0622 The Sutra of Self-Oath Samadhi Spoken by the Buddha No. 622 The Sutra of Self-Oath Samadhi Spoken by the Buddha (Chapter 4 on Solitary Attainment, from the Pure Conduct of Bhikshus) Translated by An Shih-kao, An息, a Tripitaka Master from Parthia during the Later Han Dynasty Thus have I heard: At one time, the Buddha was dwelling in the Magadha realm, in the Brahmin's (Brahmin) pure abode (精舍), amidst a large cluster of trees at the Jiaolu 精舍, the place of practice where he stayed was called Xianyang Duzheng (顯揚獨證), initially attaining the bright image of the Buddha's light, a naturally appearing seat of precious bells and lotus flowers. He was with a great assembly of thirty-two thousand Bhikshus (Bhikshu), all of whom were Arhats (Arhat), their outflows exhausted, their minds able to uphold everything, encompassing all their senses, free in the three times (past, present, future), with unobstructed supernatural powers, like great dragons who had accomplished what needed to be done, possessing complete sacred wisdom, freely expressing the origin of beings. There were wise ones like Sariputra (Sariputra), Maha Moggallana (Maha Moggallana), and others; and countless Bodhisattvas, all possessing inconceivable skillful means, universally complete, traveling through the treasuries of all Buddhas, surpassing the actions of all demons, propagating the six perfections (Paramita) of compassion in worlds as numerous as the sands of the Ganges, rescuing beings at all times to obtain peace, far removed from worldly teachings, with Avalokitesvara (Avalokitesvara), Maitreya (Maitreya), and others as their leaders. At this time, the Tathagata (如來) entered the Samadhi (Samadhi) of divine stillness and transformation, universally sensing the Buddha-worlds as numerous as the sands of the Ganges. In front of the Buddha's seat, suddenly a lotus flower seat naturally sprang forth from the earth, its flower pure, fragrant, and its light illuminating the ten directions. The flower had a thousand petals, and on each petal was a manifested Bodhisattva, standing in attendance, the auspicious order pervading the profound emptiness, each Bodhisattva prostrating from their position, circumambulating the Buddha seven times to the right, standing respectfully before the Buddha, together emitting a resounding voice, praising what had never been seen before: 'O World Honored One! We have each seen in our own Buddha-land (剎) a manifested auspicious tree, when that tree first emerged, its light illuminated Buddha-worlds as numerous as the sands of the Ganges, the tree emitted a resounding voice, that voice was pure, elegant, compassionate, and harmonious, freely entering the hearts of all, those who heard it rejoiced and were filled with equality, arising the practice of the Great Vehicle (Mahayana), the six Paramitas (Paramita) were complete, the thirty-seven factors of enlightenment were fully prepared, accomplishing all the deeds of the Buddha.' At this time, each Tathagata (如來) in the worlds as numerous as the sands of the Ganges, each sent Bodhisattvas to propagate the Dharma, illuminating the Great Vehicle (Mahayana), telling those Bodhisattvas: 'You depart from this Buddha-land, to liberate beings as numerous as the sands of the Ganges...'

等剎有佛土，名曰娑呵(漢言忍界)，其佛名能仁如來、無所著、至真、等正覺，以法律、神足、言教作佛事。」一一如來手執千葉蓮華，授其菩薩而告之曰：「汝持吾名致敬無量，欣承正士功成志就道體備足，降神五濁為眾重任，超次踔第在彌勒前，弘慈六度普濟群生，興居輕利道教勝常，今致此華成法供養，愿使一切普會道場。」彼諸菩薩承佛威神，各從其剎忽然不現，潛定寂靜三昧入觀三昧，須臾之頃俱到忍界，各離其坐端嚴恭立，歸崇聖化五體投地，退繞七匝卻住本位，神足玄處威儀肅然，法服正齊俱發洪音，前白佛言：「我等世尊本土如來致敬無量，欣承功成志就道體備足，降神五濁為眾重任，超次踔第在彌勒前，弘慈六度普濟群生，興居輕利道教勝常。今贈此華成法供養，愿使一切普會道場。」

佛言：「正士！欣承彼諸如來慧教不惓，三昧通暢法身空凈智明弘備，此彼等一欽歌所聞光慶無量。」爾時能仁如來手受此華，欣然而笑，光從口出普照十方恒沙無量諸佛世界，便以此華等散恒沙無量諸佛，亦以光明普洞通徹恒沙世界，一一眾生蒙佛慈光，皆得慧觀達識宿命，展轉相照照下地獄，三惡八難、天堂人中，盡蒙慈光皆得解脫，百千眾生盡同一意，普發無上正真道心。其光尋還繞身三匝滅于頂上

【現代漢語翻譯】現代漢語譯本在名為娑呵（Saha，漢言忍界）的佛土中，有一尊佛，名為能仁如來（Nengren Rulai，Tathagata, the Able Sage）、無所著（Wusuo Zhu，Arhat, the Unattached One）、至真（Zhenzhi，Sammasambuddha, the Perfectly Enlightened One）、等正覺（Dengzhengjue，Samyak-sambuddha, the Equally and Rightly Awakened One），他以法律、神通和言教來行佛事。每一位如來手持千葉蓮花，授予菩薩並告知他們：『你們持我的名號，致敬無量，欣然接受正士的功德圓滿，成就道體，具備一切，降臨五濁惡世，肩負眾生的重任，超越次第，走在彌勒（Maitreya）之前，弘揚慈悲的六度（Paramita），普度眾生，生活簡樸，重視道教的傳播。現在將此蓮花作為法供養，愿使一切眾生都能聚集在道場。』那些菩薩承蒙佛的威神之力，各自從他們的佛土忽然消失，進入潛定寂靜的三昧（Samadhi），須臾之間都到達忍界，各自離開座位，端莊恭敬地站立，歸依崇敬聖化，五體投地，退繞佛七匝，然後回到原來的位置，神通玄妙，威儀肅穆，法服整齊，一同發出洪亮的聲音，向前稟告佛說：『我們這些世尊，來自本土的如來，向您致敬無量，欣然接受功德圓滿，成就道體，具備一切，降臨五濁惡世，肩負眾生的重任，超越次第，走在彌勒之前，弘揚慈悲的六度，普度眾生，生活簡樸，重視道教的傳播。現在贈送此蓮花作為法供養，愿使一切眾生都能聚集在道場。』佛說：『正士們！欣然接受那些如來的智慧教誨而不懈怠，三昧通暢，法身空凈，智慧光明弘大完備，此方與彼方都一樣欽佩歌頌，所聽聞的光明慶賀無量。』當時，能仁如來用手接過這些蓮花，欣然微笑，一道光明從口中發出，普照十方恒河沙數無量諸佛世界，然後將這些蓮花平等地散給恒河沙數無量諸佛，也用光明普遍照耀通徹恒河沙數世界，每一個眾生都蒙受佛的慈悲光明，都得到智慧的觀照，通達認識宿命，輾轉互相照耀，照到下方的地獄，三惡道（Three Evil Realms）八難（Eight Difficulties）、天堂和人間，都蒙受慈悲光明，都得到解脫，成百上千的眾生都同一心意，普遍發起無上正真道心。那道光明隨即返回，繞佛身三匝，從頭頂消失。

【English Translation】 English version In a Buddha-land called Saha (Saha, meaning 'Endurance' in Chinese), there is a Buddha named Nengren Rulai (Nengren Rulai, Tathagata, the Able Sage), Wusuo Zhu (Wusuo Zhu, Arhat, the Unattached One), Zhenzhi (Zhenzhi, Sammasambuddha, the Perfectly Enlightened One), Dengzhengjue (Dengzhengjue, Samyak-sambuddha, the Equally and Rightly Awakened One), who performs Buddha-works through laws, supernatural powers, and teachings. Each Tathagata holds a thousand-petaled lotus flower, bestows it upon a Bodhisattva, and tells them: 'Hold my name, pay boundless homage, joyfully accept the completion of the virtuous one's merits, achieve the body of the Tao, possess all qualities, descend into the five turbidities, bear the heavy responsibility for all beings, surpass the order, walk before Maitreya (Maitreya), promote the six Paramitas (Paramita) of compassion, universally save all living beings, live simply, and value the propagation of the Taoist teachings. Now, offer this flower as a Dharma offering, wishing that all beings may gather in the Dharma assembly.' Those Bodhisattvas, empowered by the Buddha's majestic power, each suddenly disappear from their Buddha-lands, enter into the Samadhi (Samadhi) of profound stillness, and in an instant, all arrive in the Saha world. Each leaves their seat, stands dignified and respectfully, takes refuge in and reveres the sacred transformation, prostrates with five limbs touching the ground, retreats and circumambulates the Buddha seven times, then returns to their original position. Their supernatural powers are profound, their demeanor is solemn, their Dharma robes are neatly aligned, and they all utter a resounding voice, stepping forward to report to the Buddha: 'We, these World-Honored Ones, from the Tathagatas of our native lands, pay boundless homage to you, joyfully accept the completion of merits, achieve the body of the Tao, possess all qualities, descend into the five turbidities, bear the heavy responsibility for all beings, surpass the order, walk before Maitreya, promote the six Paramitas of compassion, universally save all living beings, live simply, and value the propagation of the Taoist teachings. Now, we offer this flower as a Dharma offering, wishing that all beings may gather in the Dharma assembly.' The Buddha said: 'Virtuous ones! Joyfully accept the wise teachings of those Tathagatas without weariness, Samadhi is unobstructed, the Dharma body is empty and pure, wisdom is bright, vast, and complete. This place and that place are equally admired and praised, the light and celebration heard are boundless.' At that time, Nengren Rulai received these flowers with his hands, smiled joyfully, and a light emanated from his mouth, illuminating the ten directions, countless Buddha-worlds as numerous as the sands of the Ganges River. Then, he equally scattered these flowers to countless Buddhas as numerous as the sands of the Ganges River, and also used light to universally illuminate and penetrate countless worlds as numerous as the sands of the Ganges River. Every living being received the compassionate light of the Buddha, and all obtained the wisdom of observation, understanding and recognizing past lives, mutually illuminating each other, illuminating the hells below, the Three Evil Realms (Three Evil Realms), the Eight Difficulties (Eight Difficulties), the heavens, and the human realm. All received the compassionate light and all obtained liberation. Hundreds of thousands of beings all shared the same intention, universally generating the unsurpassed, true, and genuine Bodhi mind. That light then returned, circled the Buddha's body three times, and disappeared from the top of his head.

。

爾時恒沙等諸佛盡通相見，諸佛威神普使眾生並得見佛，現變畢訖廓如常故。

於是座中有菩薩名曰賢儒，即于佛前以偈贊曰：

「妙哉大聖化，　　愍哀群萌類，　從無央數劫，　　積累功德行。　一一功德行，　　有若干百千，　百福成一相，　　愿禮三世尊。　妙哉大聖化，　　慈慧無有邊，　道教清且貴，　　釋師天中天。　大智高無上，　　法船濟群生，　聖慧凈無量，　　愿禮無上尊。　妙哉大聖化，　　慈光潤恒沙，　愚冥悉已除，　　迷悟反濁清。　惠澤隨時宜，　　善權接群生，　法橋度一切，　　愿禮三界尊。」

於是聖師告賢儒曰：「諸佛法笑有三因緣。何謂為三？薩云若智深遠微妙，明暢三世達眾生原，三乘趣向各有本行根信具足，或有菩薩志存弘誓，被大德鎧為眾重任，斷所趣向為世橋樑，專推六度不捨一切，道住漸著勇猛精進，佈施無相戒忍護行，禪定不亂慧智清明向不退轉。是等，賢儒！佛眼悉見一一受決；非但一佛授其人決，十方現在諸佛皆授其決。是一因緣。

「複次賢儒！若有菩薩向阿惟顏，積殖德本具足聖慧，供養恒沙無量諸佛，一一受決，決決相明，明凈佛土，等潤眾生普同一行，招來諸佛賢聖大仁，於四駃流為大

【現代漢語翻譯】現代漢語譯本當時，像恒河沙數一樣多的諸佛都互相看見了，諸佛的威神之力普遍使得眾生都能夠見到佛，顯現變化完畢后，一切又恢復如常。

這時，座位中有一位菩薩，名叫賢儒（a Bodhisattva named Xianru），就在佛前用偈頌讚嘆道：

『多麼奇妙啊，偉大的聖者教化，憐憫哀嘆眾生！從無數劫以來，積累功德修行。每一個功德修行，都有若干百千種。百種福德成就一個相好，愿我禮敬三世諸佛。多麼奇妙啊，偉大的聖者教化，慈悲智慧沒有邊際！佛法教導清凈而尊貴，釋迦牟尼佛是天中之天。偉大的智慧高深無上，像法船一樣救濟眾生。聖潔的智慧清凈無量，愿我禮敬無上的世尊。多麼奇妙啊，偉大的聖者教化，慈悲的光芒滋潤恒河沙數的世界！愚昧黑暗全部消除，迷惑覺悟，反轉渾濁變為清明。恩惠澤被隨著時機而適宜，善巧方便接引眾生。用法的橋樑度化一切，愿我禮敬三界至尊。』

這時，聖師（指佛陀）告訴賢儒（Xianru）說：『諸佛微笑有三種因緣。哪三種呢？就是薩云若智（Sarvajna-wisdom，一切智）深遠微妙，明瞭通暢三世，通達眾生的本源，三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）的趨向各有其根本的修行，根基和信心都具足。或者有菩薩立志弘揚誓願，披上大功德的鎧甲，承擔為眾生的重任，斷除所趨向的道路，成為世間的橋樑，專心推行六度（Six Perfections，佈施、持戒、忍辱、精進、禪定、般若）而不捨棄一切，道業逐漸穩固，勇猛精進，佈施時沒有執著，持戒忍辱守護行為，禪定中不散亂，智慧清明，向著不退轉的方向前進。像這些菩薩，賢儒（Xianru）！佛眼都能看到，並且一一為他們授記；不只是一尊佛為他們授記，十方現在的所有諸佛都會為他們授記。這是第一種因緣。

『其次，賢儒（Xianru）！如果有菩薩趨向阿惟顏（Avaivartika，不退轉），積累功德根本，具足聖潔的智慧，供養恒河沙數無量的諸佛，一一接受授記，授記和授記之間相互明瞭，用清凈的佛土，平等地滋潤眾生，普遍地趨向同一種修行，招來諸佛賢聖的大慈大悲，在四種急流中成為大的

【English Translation】 English version At that time, all the Buddhas, as numerous as the sands of the Ganges, could see each other. The majestic power of the Buddhas universally enabled all beings to see the Buddhas. After the manifestations and transformations were completed, everything returned to normal.

Then, a Bodhisattva named Xianru (賢儒) arose from the assembly and praised the Buddha with a verse:

'Wonderful is the Great Sage's transformation, Compassionate and sorrowful for all sentient beings, From countless kalpas, Accumulating meritorious deeds and practices. Each and every meritorious deed and practice, Has countless hundreds of thousands, A hundred blessings form one mark, I vow to prostrate before the Buddhas of the three times. Wonderful is the Great Sage's transformation, Compassion and wisdom are boundless, The Dharma teaching is pure and noble, Shakyamuni Buddha is the Lord of Gods. Great wisdom is supreme and unsurpassed, The Dharma boat ferries sentient beings, Sacred wisdom is pure and immeasurable, I vow to prostrate before the unsurpassed Lord. Wonderful is the Great Sage's transformation, Compassionate light moistens the Ganges' sands, Ignorance and darkness are all removed, Delusion and enlightenment reverse turbidity into clarity. Kindness and grace are timely and appropriate, Skillful means guide sentient beings, The Dharma bridge ferries all, I vow to prostrate before the Lord of the three realms.'

Then, the Holy Teacher (referring to the Buddha) said to Xianru (賢儒): 'The Buddhas' smiles have three causes and conditions. What are the three? Sarvajna-wisdom (薩云若智), profound and subtle, clearly understands the three times, comprehends the origin of sentient beings, the inclinations of the Three Vehicles (三乘) each have their fundamental practices, roots, and faith fully equipped. Or there are Bodhisattvas who aspire to propagate vows, wear the armor of great merit, bear the heavy responsibility for all beings, cut off the paths they are heading towards, become bridges for the world, wholeheartedly promote the Six Perfections (六度) without abandoning anything, the path gradually stabilizes, courageous and diligent, giving without attachment, upholding precepts and practicing patience, in meditation without distraction, wisdom clear and bright, advancing towards non-retrogression. These Bodhisattvas, Xianru (賢儒)! The Buddha's eye sees them all and individually bestows predictions upon them; it is not only one Buddha who bestows predictions upon them, but all the Buddhas present in the ten directions bestow predictions upon them. This is the first cause and condition.

'Furthermore, Xianru (賢儒)! If there are Bodhisattvas who are heading towards Avaivartika (阿惟顏), accumulating roots of merit, fully equipped with sacred wisdom, making offerings to Buddhas as numerous as the sands of the Ganges, receiving predictions one by one, the predictions clearly illuminating each other, using pure Buddha lands, equally moistening sentient beings, universally heading towards the same practice, inviting the great compassion of Buddhas and sages, becoming great

法船，竭六慾海枯十二門，入五道、凈五眼，凝神玄寂處兜術宮，集諸菩薩達士正士，凈三界行講不退輪。十方現在諸佛，於四部眾皆共讚歎如此菩薩，稱揚其德，言當降神作佛不久，十方眾生普得解脫。是二因緣。

「複次賢儒！若有菩薩于兜術宮，畢彼天壽當下降神，便入究竟廣現三昧。凈居諸天普觀三千大千之剎，國邑寬大眾生濡和，剎利梵志長者居士，何城何邑百億之中，有道有德清凈淳淑仁和慈惠，轉輪聖王正處天竺，議集降神諸天翼從，現居宮中侍女宿衛，現學盡俗觀四非常。凈居天子勸進出家，入山研精坐貝多樹，去發自誓作比丘像，修先佛法以法為師，凈居為證。一夜三達降魔官屬，具足佛事。靈瑞之樹普出恒沙諸佛世界，一一如來，于其剎土八部眾中，讚歎座樹菩薩功德。如此各各遣其土菩薩往，贈華致敬讚揚大乘。如此賢儒！十方現在諸佛皆共知之，善慶眾生普會道場。是三因緣。

「是等菩薩來者，皆是如來本因緣人，因此說法皆當逮得無所從生，或向童真或向了生，向阿惟顏，故如來一一授決分明具足。當知，正士！佛不妄笑。」

說是語時，七十億那術菩薩得童真位，六十億那術菩薩得了生位，三十億那術菩薩得阿惟顏，百千比丘得阿羅漢，九十億那術人得棧道跡，三

【現代漢語翻譯】現代漢語譯本法船，竭盡六慾之海，關閉十二入處之門，進入五道，清凈五眼，凝神于玄妙寂靜之處的兜率宮（Tushita Heaven），聚集諸位菩薩、達士和正士，清凈三界，執行不退轉的法輪。十方現在諸佛，對於四部大眾都共同讚歎這樣的菩薩，稱揚他的功德，說他不久將降神成佛，十方眾生普遍得到解脫。這是第二種因緣。

『再者，賢者！如果有菩薩在兜率宮，結束他的天壽將要下降神識時，便進入究竟廣現三昧（Samadhi of Ultimate Manifestation）。凈居諸天（Suddhavasa heavens）普遍觀察三千大千世界，觀察哪個國家的城市寬廣，大眾柔和，剎帝利（Kshatriya）、婆羅門（Brahmin）、長者、居士，在哪個城市哪個村落的百億人口中，有道德、有德行、清凈淳樸、仁和慈惠之人。轉輪聖王（Chakravartin）正在天竺（India）治理國家，商議聚集諸天迎接菩薩降神，諸天侍從環繞，現居宮中的侍女守護，（菩薩）展現學習世俗，觀察世間的四種無常。凈居天子勸說他出家，入山精進修行，坐在貝多樹下，剃除頭髮，發誓成為比丘的形象，修習過去諸佛的法，以法為師，凈居天作為見證。一夜之間通達三明，降伏魔的官屬，具足佛事。靈瑞之樹普遍出現在恒河沙數諸佛世界，每一位如來，在他的剎土的八部眾中，讚歎座樹菩薩的功德。這樣，各自派遣他們國土的菩薩前往，贈送鮮花，致以敬意，讚揚大乘佛法。如此，賢者！十方現在諸佛都知道這件事，慶祝眾生普遍聚集在道場。這是第三種因緣。

『這些菩薩來臨，都是如來往昔的因緣之人，因此說法，都將證得無所從來之法，或者證得童真位，或者證得了生位，或者證得阿惟顏（Avaivartika，不退轉位），所以如來一一授記，分明具足。應當知道，正士！佛不會無緣無故地微笑。』

說這些話的時候，七十億那術（Niyuta）菩薩得到童真位，六十億那術菩薩得了生位，三十億那術菩薩得阿惟顏，百千比丘得阿羅漢（Arhat），九十億那術人得棧道跡，三

【English Translation】 English version The Dharma boat exhausts the sea of six desires, closes the twelve entrances, enters the five paths, purifies the five eyes, concentrates the spirit in the profound and tranquil Tushita Heaven (Tushita Heaven), gathers all Bodhisattvas, accomplished individuals, and righteous individuals, purifies the three realms, and turns the irreversible Dharma wheel. All Buddhas of the ten directions in the present praise such Bodhisattvas together with the fourfold assembly, extol their virtues, and say that they will soon descend and become Buddhas, and all sentient beings in the ten directions will attain liberation. This is the second cause and condition.

『Furthermore, wise ones! If a Bodhisattva in Tushita Heaven, having completed his heavenly lifespan, is about to descend, he will enter the Samadhi of Ultimate Manifestation. The Pure Abode Heavens (Suddhavasa heavens) universally observe the three thousand great thousand worlds, observing which country's cities are broad, the masses are gentle, and which city or village among the hundred billion people of Kshatriyas (Kshatriya), Brahmins (Brahmin), elders, and laypeople has virtuous, moral, pure, simple, benevolent, and compassionate individuals. The Chakravartin (Chakravartin) is governing the country in India (India), discussing gathering the gods to welcome the Bodhisattva's descent, with the gods attending, and the palace maids currently residing in the palace guarding him. (The Bodhisattva) manifests learning worldly customs and observing the four impermanences of the world. The Pure Abode Heaven sons encourage him to renounce the world, enter the mountains to cultivate diligently, sit under the Betel tree, shave his head, vow to become a Bhikshu, cultivate the Dharma of the past Buddhas, take the Dharma as his teacher, and the Pure Abode Heaven as his witness. In one night, he attains the three insights, subdues the retinue of Mara, and fulfills the Buddha's deeds. The auspicious tree universally appears in the Ganges river sand number of Buddha worlds, and each Tathagata, in the eightfold assembly of his Buddha land, praises the merits of the Bodhisattva of the seat tree. In this way, they each send the Bodhisattvas of their lands to present flowers, pay respects, and praise the Mahayana Dharma. Thus, wise ones! All Buddhas of the ten directions in the present know this, and celebrate that sentient beings universally gather in the Bodhimanda. This is the third cause and condition.』

『These Bodhisattvas who come are all people of past causes and conditions of the Tathagata. Therefore, by expounding the Dharma, they will all attain the Dharma of non-origination, or attain the position of pure youth, or attain the position of non-regression (Avaivartika), so the Tathagata individually bestows predictions, clearly and completely. You should know, righteous ones! The Buddha does not smile without a reason.』

When these words were spoken, seventy billion Niyuta (Niyuta) Bodhisattvas attained the position of pure youth, sixty billion Niyuta Bodhisattvas attained the position of birth, thirty billion Niyuta Bodhisattvas attained Avaivartika, hundreds of thousands of Bhikshus attained Arhat (Arhat), ninety billion Niyuta people attained the path of practice, three

界諸天普得法明。

於是聖師而作頌曰：

「法界一切空，　　色身清凈真，　總持度無極，　　三昧無有因。　佛界亦不空，　　慧凈亦不有，　哀世表微笑，　　正士宜速受。」

於是座中有菩薩，名曰明見光賢，即從座起，正衣服、偏露右臂，下右膝，長跪叉手，前白聖師：「愿有所問，唯聖師，以無量慧照釋未聞。」

世尊曰：「善哉！恣汝所問，今當爲汝具敷大要。」

明見光賢菩薩曰：「何謂菩薩正士出家，具足道證至薩云然？」

於是聖師告曰：「正士！善聽著意，具思其要。諸佛出家要有起發，端坐閑思玄靜通微。夫專精念道必有所感，應感者凈居天子、梵王自在，便敕帝釋化四非常老病死像，因此說證離欲苦難。念道清凈，當處山澤研精行禪，此意方興。四王已下給侍所當，詣貝多樹，憶念先佛出家之法，以法為師，天梵為證，信根內固，宿習六度，四等四恩四禪，行五神通善權隨時，三十七品具足佛事，發意已來不捨一切，忽然自悟。帝釋便下剃刀授之，於是菩薩左手執發右手持刀，心自念言：『刈習苦垢，殖無著根，斷不退流，通泥洹源，從始起意常得去家，堅固之志心無懈惓，深不退轉信證具足意思分明。』刀未近發忽便自墮，肉髻自然明顯。菩薩

【現代漢語翻譯】現代漢語譯本法界諸天普遍獲得佛法的光明。

於是聖師作頌說：

『法界一切皆空，色身清凈而真實，總持法門能度脫無邊眾生，三昧境界沒有起因。佛界雖然不空，智慧清凈卻並非實有，以微笑表達對世人的悲憫，修行人應當迅速領受。』

這時，座中有一位菩薩，名叫明見光賢（Mingjian Guangxian，意為明亮地看見光明和賢德），他從座位上站起，整理好衣物，袒露右臂，右膝跪地，合掌，向前對聖師說：『我希望能夠請教一些問題，希望聖師您用無量的智慧來照亮和解釋我未曾聽聞的道理。』

世尊說：『很好！隨你發問，我現在就為你詳細闡述其中的要義。』

明見光賢菩薩說：『什麼叫做菩薩修行人出家，具足修道的證悟而達到薩云然（Sayunran，可能是指一種境界或狀態）？』

於是聖師告訴他說：『修行人！好好聽著，專心致志，仔細思考其中的要點。諸佛出家都有其起因和發端，通常是端坐靜思，達到玄妙安靜，通達細微之處。如果能專心精進地念道，必定會有所感應，感應到的是凈居天子、梵王自在天，他們便會命令帝釋（Dishi，佛教護法神）化現四種無常的景象，即衰老、疾病、死亡的形象，因此而說明證悟離欲的艱難。念道清凈之後，應當在山林水澤之處，專心致志地修行禪定，這樣的想法才會興起。四天王（Sitianwang，佛教護法神）及其下屬會供給侍奉所需，前往貝多樹（Beiduo shu，一種樹木）下，回憶過去諸佛出家的方法，以佛法為老師，以天人和梵天為證明，堅固內在的信心，積累過去修習的六度（Liudu，佈施、持戒、忍辱、精進、禪定、智慧）、四等心（Sidengxin，慈、悲、喜、舍）、四恩（Sien，父母恩、眾生恩、國王恩、三寶恩）、四禪（Sichan，色界四禪），修行五神通（Wushentong，天眼通、天耳通、他心通、宿命通、神足通），善巧方便地隨時應機，三十七道品（Sanshiqidaopin，佛教修行綱要）具足，從發心以來不捨棄一切，忽然之間自己覺悟。帝釋便地獄授予剃刀，於是菩薩左手拿著頭髮，右手拿著剃刀，心中默唸：『割除積習的痛苦和污垢，種植無所執著的根本，斷絕不再退轉的流轉，通達涅槃的源頭，從最初發心就常常想要離家出走，堅固的志向心中沒有懈怠和疲倦，深刻而不退轉的信心和證悟都已具足，意思分明。』刀還沒有靠近頭髮，頭髮忽然自己脫落，肉髻（Rouji，佛的三十二相之一）自然顯現。菩薩

【English Translation】 English version The heavens in the Dharma Realm universally obtained the light of the Dharma.

Then the Holy Teacher composed a verse, saying:

'The Dharma Realm is all empty, the physical body is pure and true, Total retention delivers limitless beings, Samadhi has no cause. The Buddha Realm is also not empty, wisdom and purity are also not existent, Expressing compassion for the world with a smile, the righteous should quickly receive it.'

At that time, there was a Bodhisattva in the assembly named Mingjian Guangxian (明見光賢, meaning 'Clearly Seeing Light and Virtue'), who rose from his seat, adjusted his robes, bared his right arm, knelt on his right knee, clasped his hands, and said to the Holy Teacher: 'I wish to ask some questions, and I hope that the Holy Teacher will illuminate and explain what I have not heard with immeasurable wisdom.'

The World Honored One said: 'Excellent! Ask whatever you wish, and I will now explain the great essentials in detail for you.'

The Bodhisattva Mingjian Guangxian said: 'What is meant by a Bodhisattva righteous one leaving home, fully possessing the realization of the path to reach Sayunran (薩雲然, possibly referring to a state or realm)?'

Then the Holy Teacher said: 'Righteous one! Listen carefully and attentively, and contemplate its essentials. The Buddhas' leaving home has its origins and beginnings, usually sitting in quiet contemplation, reaching the profound and tranquil, and understanding the subtle. If one can concentrate and diligently contemplate the path, there will surely be a response, and the response will be the Pure Abode Devas, the Brahma Kings, and the Free Ones, who will then command Dishi (帝釋, a Buddhist protector deity) to manifest the four impermanent sights of old age, sickness, and death, thereby explaining the difficulty of realizing detachment from desire. After the contemplation of the path is purified, one should diligently practice meditation in the mountains and marshes, and this intention will arise. The Four Heavenly Kings (四天王, Buddhist protector deities) and their subordinates will provide the necessary service, going to the Betel tree (貝多樹, a type of tree), recalling the methods of past Buddhas leaving home, taking the Dharma as the teacher, and the Devas and Brahma as witnesses, strengthening inner faith, accumulating the Six Perfections (六度, Generosity, Morality, Patience, Diligence, Meditation, Wisdom), the Four Immeasurables (四等心, Loving-kindness, Compassion, Joy, Equanimity), the Four Favors (四恩, the kindness of parents, sentient beings, the king, and the Three Jewels), the Four Dhyanas (四禪, the four dhyanas of the Form Realm), practicing the Five Supernatural Powers (五神通, Heavenly Eye, Heavenly Ear, Knowing Others' Minds, Knowing Past Lives, Spiritual Power), skillfully adapting to the occasion, fully possessing the Thirty-Seven Limbs of Enlightenment (三十七道品, the outline of Buddhist practice), not abandoning anything since the initial aspiration, and suddenly realizing enlightenment on one's own. Dishi will then descend and bestow a razor, and the Bodhisattva will then hold the hair in his left hand and the razor in his right hand, silently reciting in his heart: 'Cutting off the suffering and defilements of accumulated habits, planting the root of non-attachment, severing the flow of non-retrogression, and penetrating the source of Nirvana, from the initial aspiration, I have always wanted to leave home, with a firm will and no懈怠or fatigue in my heart, with deep and non-retrogressing faith and realization fully possessed, and with clear understanding.' Before the razor approached the hair, the hair suddenly fell off by itself, and the Ushnisha (肉髻, one of the thirty-two marks of the Buddha) naturally appeared. The Bodhisattva

心念：『先佛出家去發，應有袈裟法服。』檢心方興此念，凈居天子即取色界天劫波育自然袈裟以上菩薩：『惟愿正士受是法服。』菩薩即受，以被著身，在體正齊威儀肅然，於是恒沙無量世界，諸佛盡通相見，各送袈裟授與菩薩，菩薩即受諸佛袈裟。彼此諸佛普現威神，盡令諸佛所送袈裟合成一服，名曰薩披佛頭震越。此衣今在梵天。所以端坐六年以畢宿緣，六年後夜戒證方現。何謂戒證？志在閑寂山澤受法，神真操遠持戒行道，不惜壽命棄捐身體，齊等萬物不求利養，守空行寂常觀凈法，行凈四等慈悲喜護，宣暢四恩惠施人愛，利人等利具無蓋哀，明釋四禪無瑕穢、無黠念，遠眼色，舍耳聲，止鼻香，絕口味，外更樂，息意念，滅六慾，棄本習，色止，色聲香止，味樂味止，樂念止，念凈色生，斷耳聲，靜鼻根，拔口力，息樂定住覺意；色非色，無非色，無滅色，不色色，舍諸大，棄本習；聲非聲，無非聲，不聲聲，舍彼受，止此起，無緣對，歸本斷；香非香，不非香，不香香，神空凈，凈神足；味非味，不非味，不味味，寂微弱，強根力；樂非樂，不非樂，不樂樂，四大凈，凈本住。心意識，緣七法，七法凈，凈所向，心無心，不心心，意無意，不意意，識無識，不非識，不識識，非意識，合為一。以知一而除

一，不於一而有動，空本地，凈本向，棄名譽，舍諸入，無種性，不群從，遠刑法，無吾我，無人壽，捨命求，無三界想，無識無吾，無我無人，無命無意，無名無種，無化無數無作，無所從來，無所從去，無起無滅，無身無犯，無口無言，無心無念，無世事，無計想，無事緣，無所住，亦無有戒，亦無有持，無成念，無敗壞，是名禁戒、內外凈戒、佛禁戒。無瑕穢，亦無著戒者，無瞋無恚，安定清凈，就度世道。

「菩薩正士，初坐樹下，始凈戒證，棄欲苦本，舍分散意，無起想，不動想，不微想，不我想，不彼想，不中想。不彼此想，不中外想，無道想，無俗想，無滅想，滅無想無，無無想想，無無無想，盡無盡想。如是正士！坐樹菩薩立證凈本千八百戒。此數始訖，金剛之座忽然從地裂而出，第六魔宮而大傾動，三界諸天不安本位，皆共俱下詣貝多樹，供侍所當。恒沙世界忽有洪音，洪音之中雲：『坐樹菩薩是夜啟證。』眾生各各皆聞皆見。如是正士！是為菩薩具足戒證成薩云然，三達六通，三十七品，十八不共，十力神通，四無所畏，一切普具。三千世界六反震動，功德降魔，光明普照恒沙世界，眾生蒙此慈光一時得安，普發無上正真道意。」

佛說是時，八百比丘得阿羅漢，三萬天人皆得法眼

【現代漢語翻譯】現代漢語譯本第一，不執著于『一』而有變動，空性的根本，清凈的本源，拋棄名譽，捨棄諸種感官的攝入，沒有種姓的區分，不結黨營私，遠離刑罰，沒有『我』和『我的』，不執著於人的壽命，捨棄生命去追求真理，沒有三界（欲界、色界、無色界）的執念，沒有識別作用和『我』的執著，沒有『我』和『他人』的分別，沒有壽命的執著和意念，沒有名相和種性的執著，沒有變化、數量和作為的執著，沒有從哪裡來，沒有到哪裡去，沒有生起和滅亡，沒有身體的束縛和違犯，沒有口頭的妄言，沒有心中的雜念，沒有世俗之事，沒有算計和妄想，沒有事情的因緣，沒有固定的住所，也沒有戒律的束縛，也沒有持戒的執著，沒有成就的念頭，沒有敗壞的恐懼，這叫做禁戒、內外清凈的戒律、佛的禁戒。沒有瑕疵和污穢，也沒有執著于戒律的人，沒有嗔恨和怨恨，安定清凈，趨向于度化世人的道路。

『菩薩正士，最初在菩提樹下，開始清凈戒律的證悟，拋棄慾望和痛苦的根源，捨棄散亂的意念，沒有生起的想法，沒有不動的想法，沒有細微的想法，沒有『我』的想法，沒有『彼』的想法，沒有中間的想法，沒有彼此的想法，沒有內外中間的想法，沒有道的想法，沒有世俗的想法，沒有滅盡的想法，滅盡沒有想法，沒有沒有想法的想法，沒有沒有沒有想法，窮盡沒有窮盡的想法。像這樣的正士！在菩提樹下打坐的菩薩，開始證悟清凈的根本，具足一千八百條戒律。這個數字圓滿結束時，金剛座忽然從地裂開而出，第六天魔的宮殿因此而大大傾動，三界諸天的神靈不安於原來的位置，都一起降臨到貝多樹下，供養侍奉應當供養侍奉的人。恒河沙數的世界忽然發出巨大的聲音，巨大的聲音中說：『在菩提樹下打坐的菩薩今夜開始證悟。』眾生各自都聽見都看見。像這樣的正士！這是菩薩具足戒律證悟，成就薩云然（一切智智），獲得三達（宿命通、天眼通、漏盡通）六通（六種神通），具備三十七道品（三十七種修道品類），十八不共法（佛的十八種不共功德），十力（佛的十種力量）神通，四無所畏（佛的四種無所畏懼的品質），一切都普遍具備。三千大千世界六次震動，功德降伏魔怨，光明普遍照耀恒河沙數的世界，眾生蒙受這慈悲的光芒一時得到安寧，普遍發起無上正真菩提道心。』

佛陀宣說這些的時候，八百比丘證得阿羅漢果，三萬天人證得法眼。

【English Translation】 English version First, not clinging to 'one' while having movement, the emptiness of the original ground, the purity of the original source, abandoning fame and reputation, relinquishing all sensory inputs, without distinctions of caste, not forming factions, staying far from punishments, without 'I' and 'mine', not clinging to the lifespan of people, sacrificing life to seek the truth, without the attachment to the three realms (desire realm, form realm, formless realm), without the function of discernment and the attachment to 'I', without the distinction of 'I' and 'others', without the attachment to lifespan and intention, without the attachment to names and castes, without the attachment to change, number, and action, without coming from anywhere, without going to anywhere, without arising and ceasing, without the bondage of the body and transgression, without verbal falsehood, without mental distractions, without worldly affairs, without calculation and delusion, without the causes and conditions of things, without a fixed dwelling place, also without the bondage of precepts, also without the attachment to upholding precepts, without the thought of achievement, without the fear of ruin, this is called prohibition, the pure precepts within and without, the Buddha's prohibitions. Without flaws and defilements, also without those who cling to precepts, without anger and hatred, stable and pure, approaching the path of liberating the world.

'A Bodhisattva, a great being, initially sitting under the Bodhi tree, begins the purification of precepts and enlightenment, abandoning the root of desire and suffering, relinquishing scattered thoughts, without the thought of arising, without the thought of non-movement, without subtle thoughts, without the thought of 'I', without the thought of 'that', without the thought of the middle, without the thought of this and that, without the thought of inner and outer middle, without the thought of the path, without the thought of the mundane, without the thought of cessation, cessation without thought, without the thought of no thought, without no no thought, exhausting the thought of no exhaustion. Such a great being! The Bodhisattva sitting under the tree begins to realize the pure root, possessing one thousand eight hundred precepts. When this number is completed, the Vajra seat suddenly splits open from the ground, and the sixth demon king's palace greatly shakes, the gods of the three realms are uneasy in their original positions, and all descend together to the Banyan tree, to offer service to those who should be offered service. Countless worlds suddenly emit a great sound, and in the great sound it is said: 'The Bodhisattva sitting under the tree begins to realize enlightenment tonight.' All beings each hear and see. Such a great being! This is the Bodhisattva fully possessing the precepts and realizing enlightenment, achieving Sarvajnatā (all-knowing wisdom), obtaining the three insights (past lives, divine eye, extinction of outflows) and six supernormal powers (six kinds of supernatural powers), possessing the thirty-seven factors of enlightenment (thirty-seven practices of the path), the eighteen unshared qualities (eighteen unique qualities of the Buddha), the ten powers (ten powers of the Buddha) and supernormal powers, the four fearlessnesses (four fearless qualities of the Buddha), all universally possessed. The three thousand great thousand worlds shake six times, merit subdues demonic hindrances, light universally illuminates countless worlds, beings receive this compassionate light and attain peace at once, universally arousing the unsurpassed, true, and correct Bodhi mind.'

When the Buddha spoke these words, eight hundred Bhikshus attained Arhatship, and thirty thousand Devas attained the Dharma Eye.

，三千清信士得阿那含，賢儒正士等皆還了生，一切眾會普發無上正真道意。

於是聖師，告賢儒曰：「昔吾一時游句睒彌國，爾時天魔部黨，忽與部屬來入大眾，作異被服，與眾同處動共諍訟，更相誹謗兩頭謳合，生死比丘不閑道體，恚心忿惱各自離群馳散，惟羅漢真人各之山林。爾時，賢儒！夏三月已過歲暮已至，當缽和蘭十四日夜明星出時，唯敕阿難鳴揵𢹌布草褥，唯與阿難共缽和蘭。爾時凈居天子于虛空中白佛：『世尊！今比丘眾各共分散，今佛受歲何其獨自？』佛告天子：『昔吾出家以汝為證，詣貝多樹汝復為證，今我受歲汝復為證，于閻浮利回週三千，無量世界多薩阿竭成薩云然。凡從得佛至於泥曰，汝為三證明體具足。當知天子！多薩阿竭道慧神通，獨步三界由復須證，而況一切凡為道者可無師乎？』又告凈居：『末世多人志存清白，道心貞明不樂世俗隱處山林，審有去家堅固之志。若無師長可宗法者，當如摩訶迦葉出家之法，遠欲欲舍為證，遠俗俗舍為證，遠名譽譽舍為證，遠形法忘形為證，遠內外求舍求為證。如是等，天子！摩訶迦葉以此五證，便下鬚髮被袈裟，師自然法凈，感十方諸佛求哀自陳，仰惟佛出家之法，稱凈居為證三證分明，便成比丘，專行十二頭陀，一一堅固無起想證。爾時

【現代漢語翻譯】現代漢語譯本：三千位清信士證得了阿那含果（佛教修行果位之一，指不還果），賢明的儒士和正直之士都還脫離了生死輪迴，一切與會大眾普遍發起了無上正真道意（追求最高智慧和真理的意願）。

於是聖師（指佛陀），告訴賢儒說：『過去我曾經在句睒彌國（Kausambi，古印度城市）游化時，當時天魔（佛教中的惡神）的部黨，忽然帶著他們的部屬來到大眾之中，穿著奇異的服裝，與大眾一同居住，動輒發生爭訟，互相誹謗，兩面三刀，生死凡夫比丘不瞭解道的本質，心懷怨恨和惱怒，各自離開群體四處奔散，只有羅漢（Arhat，證得阿羅漢果的修行者）真人各自前往山林。當時，賢儒！三個月的雨季已經過去，一年將盡，在缽和蘭（Palasa，樹名）十四日的夜晚，當明星出現時，我只命令阿難（Ananda，佛陀的十大弟子之一）鋪設揵𢹌（一種草）做的草褥，只與阿難一同在缽和蘭度過。當時凈居天子（Suddhavasa Devas，色界天的天神）在虛空中對佛說：『世尊！現在比丘眾各自四處分散，現在佛陀您獨自度過雨季，這是為什麼呢？』佛告訴天子：『過去我出家時以你為證，前往貝多樹（Bodhi tree，菩提樹）時你又為證，現在我度過雨季你又為證，在閻浮利（Jambudvipa，指我們所居住的這個世界）巡迴三千次，無量世界的多薩阿竭（Tathagata，如來，佛的稱號之一）成就薩云然（Samyak-sambuddha，正等覺）。凡是從證得佛果直到涅槃（Nirvana，佛教的最高境界），你都是三方面的證明，體性具足。應當知道，天子！多薩阿竭的道慧神通，獨步三界，尚且需要證明，更何況一切凡夫修道之人可以沒有老師呢？』又告訴凈居：『末法時代很多人志向清白，道心堅定明亮，不喜好世俗，隱居在山林，確實有出家修道的堅定志向。如果沒有師長可以傚法，應當傚法摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一）出家的方法，遠離對慾望的貪求，以捨棄慾望為證；遠離世俗的牽絆，以捨棄世俗為證；遠離對名譽的追求，以捨棄名譽為證；遠離外在的形象和形式，以忘卻形體為證；遠離向內向外的尋求，以捨棄尋求為證。像這樣，天子！摩訶迦葉憑藉這五種證明，便剃除鬚髮，披上袈裟，以自然之法為師，清凈無染，感得十方諸佛前來哀求，自己陳述仰慕佛陀出家之法，稱凈居天為證，三方面的證明分明，便成為比丘，專心修行十二頭陀行（佛教的苦行），一一堅固，不起任何妄想。當時』

【English Translation】 English version: Three thousand pure believers attained Anagamin (a stage of enlightenment in Buddhism, referring to the non-returner), virtuous scholars and righteous individuals all escaped the cycle of birth and death, and the entire assembly universally generated the supreme and true aspiration for enlightenment (the desire to pursue the highest wisdom and truth).

Then the Holy Teacher (referring to the Buddha) said to the virtuous scholars: 'In the past, when I was traveling in Kausambi (an ancient Indian city), the retinue of the Mara (a demon in Buddhism) suddenly came into the assembly with their followers, wearing strange clothes, living with the assembly, often engaging in disputes, slandering each other, and being two-faced. The ordinary monks, caught in the cycle of birth and death, did not understand the essence of the Way, harboring resentment and anger, and scattered away from the group, each going their own way. Only the Arhats (enlightened beings who have attained Nirvana) went to the mountains and forests. At that time, virtuous scholars! The three months of the rainy season had passed, and the year was coming to an end. On the fourteenth night of Palasa (a type of tree), when the morning star appeared, I only ordered Ananda (one of the Buddha's ten great disciples) to spread a mat made of Kusa grass, and I spent the rainy season with Ananda alone in Palasa. At that time, the Suddhavasa Devas (gods of the Pure Abode heavens) said to the Buddha in the empty sky: 'World Honored One! Now the monks are scattered everywhere. Why are you, the Buddha, spending the rainy season alone?' The Buddha told the Devas: 'In the past, when I renounced the world, you were my witness. When I went to the Bodhi tree, you were again my witness. Now that I am spending the rainy season, you are again my witness. I have traveled around Jambudvipa (the world we live in) three thousand times, and countless worlds of the Tathagatas (one of the titles of the Buddha) have attained Samyak-sambuddha (perfect enlightenment). From the attainment of Buddhahood to Nirvana (the ultimate state of liberation in Buddhism), you are the three-fold witness, complete in essence. You should know, Devas! The wisdom and supernatural powers of the Tathagata, unparalleled in the three realms, still require proof. How much more so can ordinary people who cultivate the Way be without a teacher?' He also told the Suddhavasa Devas: 'In the degenerate age, many people aspire to purity, their minds are firm and bright in the Way, they do not like the world, and they live in seclusion in the mountains and forests, truly having a firm determination to renounce the world and cultivate the Way. If there is no teacher to follow, they should follow the method of Mahakasyapa (one of the Buddha's ten great disciples) for renunciation, abandoning the craving for desires, taking the abandonment of desires as proof; abandoning worldly attachments, taking the abandonment of the world as proof; abandoning the pursuit of fame, taking the abandonment of fame as proof; abandoning external appearances and forms, taking the forgetting of form as proof; abandoning internal and external seeking, taking the abandonment of seeking as proof. In this way, Devas! Mahakasyapa, with these five proofs, shaved his head and beard, put on the kasaya (monk's robe), took the natural law as his teacher, pure and undefiled, and moved the Buddhas of the ten directions to come and entreat him. He himself stated his admiration for the Buddha's method of renunciation, calling the Suddhavasa Devas as his witness, the three-fold proof being clear, and he became a monk, wholeheartedly practicing the twelve dhuta practices (ascetic practices in Buddhism), each one firm, without any deluded thoughts arising. At that time'

迦葉即于樹下具五神通，末後見佛六通即備。如是天子！末世比丘善思此法，莫自貢高求名毀眾以望供養，亦不可茍有此法，背眾不師，于師，此法，謂都無比丘眾可為師者慕行此法，若有僧者當求僧為證，佛法眾，此三寶，等於如來故，多薩阿竭稱明律比丘僧眾以為上頭，當知，天子！比丘僧中必有三乘。』」說是語時，凈居天子及八部眾，聞經歡喜，作禮而去。

佛說自誓三昧經

【現代漢語翻譯】現代漢語譯本：迦葉（Kasyapa）隨即在菩提樹下具備五種神通，最終見到佛陀時，六種神通便全部具備了。像這樣的天子啊！末法時代的比丘應當認真思考這個法門，不要自高自大，爲了追求名利而詆譭僧眾，以期望獲得供養。也不可以隨便擁有了這個法門，就背離僧眾，不以人為師。對於師長和這個法門，認為都沒有比丘僧眾可以作為自己的老師，而私自修習這個法門。如果有人修習此法，應當尋求僧眾作為證明。佛法僧這三寶，等同於如來。所以，諸如多薩阿竭（Tathagata）都稱讚精通戒律的比丘僧眾為最上。應當知道，天子啊！比丘僧眾中必定有聲聞乘、緣覺乘和菩薩乘。』說完這些話時，凈居天天子以及天龍八部等聽聞佛經后都非常歡喜，行禮后離去。《佛說自誓三昧經》

【English Translation】 English version: Kasyapa immediately possessed the five supernormal powers under the Bodhi tree, and when he finally saw the Buddha, he was fully equipped with the six supernormal powers. Like this, heavenly being! In the Dharma-ending age, bhikkhus should carefully contemplate this Dharma, not be arrogant, seek fame and destroy the Sangha in the hope of receiving offerings. Nor should they casually possess this Dharma, turn their backs on the Sangha, and not take anyone as a teacher. Regarding the teacher and this Dharma, thinking that there are no bhikkhus who can be their teachers, they should not admire and practice this Dharma on their own. If someone practices this Dharma, they should seek the Sangha as proof. The Three Jewels of Buddha, Dharma, and Sangha are equal to the Tathagata. Therefore, all Tathagatas praise the bhikkhus who are well-versed in the Vinaya as the highest. You should know, heavenly being! There must be the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle among the bhikkhus.』 When these words were spoken, the Pure Abode heavenly being and the eight classes of beings were delighted to hear the sutra, paid their respects, and departed. The Sutra of the Self-Oath Samadhi Spoken by the Buddha