T15n0623_佛說如來獨證自誓三昧經

大正藏第 15 冊 No. 0623 佛說如來獨證自誓三昧經

No. 623 [No. 622]

佛說如來獨證自誓三昧經

西晉月氏三藏竺法護譯

聞如是：

一時佛游于句潭彌國大叢樹間交露精舍，所止道場名曰獨證自誓三昧。初始得佛光景甚明，自然靈瑞寶蓮華座，其花清香明徹十方，華有千葉，一一葉上有化菩薩，接侍庠序玄處虛空，各從其位五體投地，各繞千匝，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之樹，其樹初生光照恒沙諸佛國土，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：「汝等從此佛二度如恒沙等剎，有佛土名曰沙呵(漢言忍界)，其佛名能仁如來、無所著、至真、過四道不受、平等覺，以法律神足佛言教作佛事。」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，超次趠第在彌勒前，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

【現代漢語翻譯】現代漢語譯本《佛說如來獨證自誓三昧經》

西晉月氏三藏竺法護譯

我（阿難）是這樣聽說的：

一時，佛陀在拘睒彌國（Kaushambi，古印度十六大國之一）的大叢樹間的交露精舍（Jaluka Vihara）游化，所居住的道場名為獨證自誓三昧（Eka-vyūha-svayaṃ-udāna-samādhi）。佛陀最初證得佛果時，光明景象非常顯著，自然顯現出靈瑞的寶蓮華座。那蓮花清香明澈，照耀十方世界，花有千葉，每一葉上都有一尊化生菩薩，接侍有序地排列在玄妙的虛空中。他們各自從自己的位置上五體投地，各自身繞蓮花千匝，在佛陀面前恭敬站立，一同發出洪亮的聲音，讚歎前所未有之景象：『唯然，世尊！我等在各自的佛土中，見到有化生的靈瑞之樹，那樹初生時，光明照耀恒河沙數般的諸佛國土。樹發出洪亮的聲音，那聲音清凈、哀婉、雅正、慈祥、和諧，暢達眾生的內心，聽聞者歡欣踴躍，具足平等之心，興起大乘之行，六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）無極，三十七道品（bodhipakkhiyadhamma，四念處、四正勤、四如意足、五根、五力、七覺支、八正道）完備，成就一切佛事。』

當時，恒河沙數般的世界中，每一位如來各自派遣菩薩，宣揚佛陀的教法，光顯大乘佛法，告訴那些菩薩說：『你們從這裡經過二倍于恒河沙數般的佛土，有一個佛土名為娑婆（Saha，漢譯為忍界），那裡的佛名為能仁如來（Śākyamuni，釋迦牟尼）、無所著（Asakta）、至真（Satya）、超越四道（指聲聞、緣覺、菩薩、佛四種聖道）不受輪迴、平等覺（Samantabuddha），以法律（Dharma）、神通（ṛddhi）、佛的言教（Buddhavacana）來作佛事。』每一位如來手執千葉蓮華，授予那些菩薩，並告誡他們說：『你們持著我的名號，致以無量的敬意，欣然繼承正士的功德，成就志願，道體完備，降生於五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁），為眾生承擔重任，超越次第，走在彌勒菩薩（Maitreya）之前，弘揚慈悲，實行六度，普遍救濟眾生，生活簡樸，道教興盛。現在將此蓮華作為供養，愿使一切眾生普會於道場。』那些菩薩承蒙佛的威神之力，各自從自己的佛土忽然消失，隱沒不見。

【English Translation】 English version Thus I have heard:

At one time, the Buddha was wandering in the country of Kaushambi, dwelling in the Jaluka Vihara amidst the great cluster of trees. The place where he resided was called Eka-vyūha-svayaṃ-udāna-samādhi (The Samadhi of Solitary Attainment and Self-Vow). When the Buddha initially attained Buddhahood, the light and scenery were exceedingly bright. A naturally auspicious and radiant lotus throne manifested, its fragrance pure and illuminating the ten directions. The lotus had a thousand petals, and upon each petal was a manifested Bodhisattva. They attended in orderly ranks in the profound emptiness, each prostrating from their respective positions, circumambulating the lotus a thousand times, and standing respectfully before the Buddha. Together, they uttered a resounding voice, praising the unprecedented event: 'Indeed, O World-Honored One! We have seen in our respective Buddha-lands a manifested auspicious tree. When this tree first emerged, its light illuminated Buddha-lands as numerous as the sands of the Ganges. The tree emitted a resounding voice, its sound pure, mournful, elegant, compassionate, and harmonious, deeply penetrating the hearts of all beings. Those who heard it rejoiced and were filled with equality, initiating the practices of the Great Vehicle, perfecting the six perfections (paramita) and the thirty-seven factors of enlightenment (bodhipakkhiyadhamma), accomplishing all the deeds of a Buddha.'

At that time, in worlds as numerous as the sands of the Ganges, each Tathagata sent forth Bodhisattvas to propagate the Dharma and illuminate the Great Vehicle, instructing them: 'From here, passing through Buddha-lands twice as numerous as the sands of the Ganges, there is a Buddha-land called Saha (meaning 'endurance' in Chinese), where the Buddha is named Śākyamuni Tathagata, the Unattached (Asakta), the Truthful (Satya), the One who transcends the four paths (of Sravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas) and is beyond rebirth, the Perfectly Enlightened One (Samantabuddha), who performs the deeds of a Buddha through the Dharma, supernatural powers (ṛddhi), and the Buddha's teachings (Buddhavacana).' Each Tathagata held a thousand-petaled lotus flower, bestowed it upon the Bodhisattvas, and admonished them: 'Holding my name, pay immeasurable respect, joyfully inherit the merits of the righteous, accomplish your vows, perfect the body of the Dharma, descend into the world of the five defilements (of kalpa, views, afflictions, beings, and lifespan) to bear the heavy burden for all beings, surpass the order, and precede Maitreya, propagate compassion, practice the six perfections, universally save all beings, live simply, and make the Dharma flourish. Now, offer this flower as a Dharma offering, wishing that all beings may gather in the place of enlightenment.' Those Bodhisattvas, empowered by the Buddha's majestic power, suddenly vanished from their respective Buddha-lands, disappearing from sight.

定寂靜入觀三昧，須臾之間俱到忍界。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，超次趠第在彌勒前，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：「善哉正士！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。敬嘉所聞，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；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。爾時恒沙等諸佛，盡通相見諸佛威神，普使眾生普得見佛，現變畢竟廓如常故。

於時坐中有菩薩名曰賢儒，即于佛前以偈嘆曰：

「妙哉大聖化，　　愍哀群萌類，　從無央數劫，　　積功累德行。　一一功德行，　　有若干百千，　百福成一相，　　愿禮三界尊。　妙哉大聖化，　　慈慧無有邊，　道教清且貴，　　釋師天中天。

【現代漢語翻譯】現代漢語譯本他們進入寂靜的禪定，以觀想三昧，在極短的時間內都到達了忍界（Saha World，娑婆世界）。各自離開座位，儀容端莊恭敬地站立，歸心崇敬佛陀的教化，五體投地行禮，然後退後繞佛七圈，回到原來的位置。他們以神通之力隱沒身形，威儀莊嚴肅穆，法衣整齊，一同發出洪亮的聲音，向前稟告佛陀說：『我們這些世尊，向本土的如來（Tathagata，佛陀的稱號）致以無量的敬意，欣喜地接受您功德圓滿，志向成就，道體完備，降臨到充滿五濁的世間，肩負起度化眾生的重任，超越次第，走在彌勒（Maitreya，未來佛）之前，弘揚慈悲的六度（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧），普遍救濟眾生，起居輕便安適，佛陀的教誨殊勝超常。現在我們獻上這些鮮花，作為法供養，愿使一切眾生都能普遍地匯聚到道場。』佛陀說：『善哉，正士！欣喜地接受彼諸如來智慧的教誨，不厭倦地修習三昧，通達無礙，法身空明清凈，智慧光明弘大完備，彼此之間沒有差別。敬佩讚賞你們所說的話，光明慶賀，無量無邊。』這時，能仁如來（Sakyamuni Buddha，釋迦牟尼佛）用手接過這些鮮花，欣然微笑，一道光明從口中發出，普遍照耀十方恒河沙數無量諸佛世界，然後將這些鮮花平等地散佈到恒河沙數無量諸佛那裡；恒河沙數無量諸佛也以光明普遍洞徹恒河沙數世界。每一個眾生都蒙受佛陀慈悲的光明，都獲得了智慧的觀照，通達了宿命。光明輾轉相照，照到下方的地獄，三惡道（Three Evil Realms，地獄、餓鬼、畜生）、八難（Eight Difficulties，指沒有機會聽聞佛法的八種情況）、天堂和人間都蒙受了慈悲的光明，都得到了解脫，成百上千的眾生都同一心意，普遍發起無上正真道心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。那道光明隨即返回，繞佛身三圈，從頭頂消失。這時，恒河沙數等諸佛，都互相看見了諸佛的威神之力，普遍使眾生普遍得見佛陀，顯現變化完畢后，一切都恢復如常。這時，座位中有一位菩薩，名叫賢儒，就在佛陀面前用偈頌讚嘆說：『妙啊，大聖的教化，憐憫哀傷眾生。從無數劫以來，積累功德修行。每一項功德修行，都有若干百千種，百種福德成就一相，愿禮敬三界至尊。妙啊，大聖的教化，慈悲智慧沒有邊際，佛陀的教誨清凈而尊貴，釋迦牟尼佛是天中之天。』

【English Translation】 English version They entered into tranquil meditation, contemplating in samadhi, and in an instant, they all arrived at the Saha World (Saha World). Each departed from their seat, standing with dignified and respectful demeanor, reverently submitting to the Buddha's teachings, prostrating themselves with five limbs touching the ground, then retreating and circumambulating the Buddha seven times before returning to their original positions. With their supernatural powers concealed, their deportment was solemn and reverent, their robes neatly arranged, and they all uttered resounding voices, stepping forward to address the Buddha: 'We, these World Honored Ones, extend immeasurable reverence to the Tathagatas (Tathagata, title of a Buddha) of our native lands, joyfully acknowledging the completion of your merits, the fulfillment of your aspirations, and the perfection of your Dharma body. You have descended into the world of five defilements, bearing the weighty responsibility of liberating sentient beings, surpassing all others, even preceding Maitreya (Maitreya, the future Buddha), in your compassionate propagation of the Six Paramitas (Six Paramitas: generosity, morality, patience, diligence, concentration, and wisdom), universally saving all beings. Your dwelling is light and comfortable, and your teachings are supremely excellent. Now, we offer these flowers as a Dharma offering, wishing that all beings may universally gather in the Dharma assembly.' The Buddha said, 'Excellent, virtuous ones! I rejoice in receiving the wise teachings of those Tathagatas, tirelessly practicing samadhi, attaining unobstructed understanding, with Dharma bodies empty and pure, and wisdom bright, vast, and complete, with no difference between them. I respectfully commend what you have said, and my joy is boundless.' At that time, Sakyamuni Buddha (Sakyamuni Buddha) received these flowers with his hand and smiled joyfully. A light emanated from his mouth, universally illuminating countless Buddha worlds as numerous as the sands of the Ganges River, and then he equally scattered these flowers among countless Buddhas as numerous as the sands of the Ganges River; countless Buddhas as numerous as the sands of the Ganges River also used light to universally illuminate countless worlds as numerous as the sands of the Ganges River. Every sentient being, bathed in the compassionate light of the Buddha, attained the wisdom of insight and understood their past lives. The light shone in turn, illuminating the hells below, the Three Evil Realms (Three Evil Realms: hell, hungry ghosts, and animals), the Eight Difficulties (Eight Difficulties: conditions where one cannot easily encounter the Dharma), and the realms of heaven and humanity, all receiving the compassionate light and attaining liberation. Hundreds of thousands of beings, with one accord, universally generated the mind of Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment). The light then returned, circling the Buddha's body three times, and disappeared from the top of his head. At that time, all the Buddhas, as numerous as the sands of the Ganges River, saw each other's majestic and divine powers, universally enabling sentient beings to see the Buddhas, and after the manifestation of these transformations, everything returned to normal. At that time, a Bodhisattva named Hsien Ju (Virtuous Scholar) in the assembly, praised the Buddha with a verse: 'Wonderful is the Great Sage's transformation, Compassionately grieving for sentient beings. From countless eons, Accumulating merit and cultivating virtuous conduct. Each meritorious act, Has countless hundreds and thousands, Hundreds of blessings form one mark, I wish to pay homage to the Honored One of the Three Realms. Wonderful is the Great Sage's transformation, Compassion and wisdom are boundless, The Buddha's teachings are pure and noble, Sakyamuni Buddha is the God of Gods.'

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，　愚冥永已除，　　迷悟及濁清。　惠澤隨時宜，　　善權接群黎，　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。或有菩薩志在弘誓，被大德鎧為眾重任，斷所趣向為世橋樑，專擢六度不捨一切，道住漸著勇猛精進，佈施無想、戒忍護行、禪定不亂、慧智清明向不退轉。是等，賢儒，佛眼悉見，一一授決。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，等潤群生普同一行。招來諸佛賢聖大仁，於四駃流為大法船，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。十方現在諸佛於八部眾，皆共嗟嘆如此菩薩，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，國邑寬大眾生軟和，剎利梵志長者居士，何城何

【現代漢語翻譯】現代漢語譯本讚頌佛陀：佛陀的智慧崇高無上，猶如法船普度眾生。佛陀的聖潔智慧清凈無量，我願禮敬這無上的至尊。佛陀的教化是如此奇妙，慈悲的光芒滋潤著恒河沙數般的眾生。愚昧和黑暗永遠被驅除，迷惑得以醒悟，渾濁得以澄清。佛陀的恩澤隨時適宜，善巧方便地接引著大眾。佛法之橋普度一切眾生，我願禮敬這三界至尊。

聖師對賢儒說：『諸佛的法笑有三種因緣。什麼是三種因緣呢？第一種是，如果菩薩的智慧深遠微妙，能夠明瞭通暢地瞭解過去、現在、未來三世，通達眾生的本源，知道聲聞乘、緣覺乘、菩薩乘三種修行方向，各自有其根本的修行，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，承擔起為眾生服務的重任，斷除所要去的方向的障礙，成為世間的橋樑，專門修習六度（佈施、持戒、忍辱、精進、禪定、智慧），不捨棄一切眾生，道業逐漸穩固，勇猛精進，佈施時沒有執著，持戒忍辱以守護自己的行為，禪定中不散亂，智慧清明，走向不退轉的境界。這樣的菩薩，佛眼都能清楚地看到，並且一一為他們授記。不僅是一位佛為他們授記，十方現在諸佛都會為他們授記。這是第一種因緣。

第二種是，如果菩薩面向阿惟顏（無上正等正覺），積累功德，具備聖潔的智慧，供養恒河沙數般無量的諸佛，一一接受授記，授記和授記之間相互輝映，清凈佛土，平等地滋潤著眾生，普遍地行持相同的善行。招來諸佛賢聖大仁，在四駃流（四種煩惱的急流：欲流、有流、見流、無明流）中成為大法船，竭盡六慾之海，枯竭十二入（眼、耳、鼻、舌、身、意六根及其對應的色、聲、香、味、觸、法六塵），進入五道（地獄、餓鬼、畜生、人、天），凈化五眼（肉眼、天眼、慧眼、法眼、佛眼），凝神玄寂，在兜術宮（彌勒菩薩的住所）聚集諸菩薩達士正士，清凈三界之行，講說不退轉的法輪。十方現在諸佛在八部眾（天龍八部）中，都共同讚歎這樣的菩薩，稱揚他們的功德，說：『這位菩薩不久將降生人間成佛，十方眾生將普遍得到解脫。』這是第二種因緣。

第三種是，如果菩薩在兜術宮結束天上的壽命，將要下降到人間，便進入究竟廣現三昧（一種甚深的禪定狀態）。凈居諸天（色界天的第五層天）普遍觀察三千大千世界，哪個國家的都城寬廣，眾生柔和善良，剎利（國王種姓）、梵志（婆羅門種姓）、長者、居士，在哪個城市，

【English Translation】 English version Praise to the Buddha: The Buddha's wisdom is supremely high, like a Dharma boat ferrying sentient beings across. The Buddha's sacred wisdom is pure and boundless; I vow to pay homage to this supreme and venerable one. The Buddha's teachings are wonderfully transformative, with compassionate light nourishing beings as numerous as the sands of the Ganges. Ignorance and darkness are forever dispelled, delusion is awakened, and turbidity is clarified. The Buddha's grace is timely and appropriate, skillfully guiding the masses. The Dharma bridge ferries all beings across; I vow to pay homage to the venerable one of the three realms.

Then the Holy Teacher said to the wise scholars: 'The Buddhas' Dharma smile has three causes and conditions. What are the three? The first is, if a Bodhisattva's wisdom is profound and subtle, able to clearly and thoroughly understand the past, present, and future three periods of time, comprehending the origin of sentient beings, knowing that the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) each have their fundamental practices, and their roots and faith are complete. Or if a Bodhisattva is determined to propagate vows, wears the armor of great merit, undertakes the heavy responsibility of serving sentient beings, cuts off obstacles in the direction they are going, becomes a bridge for the world, specializes in cultivating the Six Perfections (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā), does not abandon any sentient being, their path gradually becomes stable, they are courageous and diligent, giving without attachment, upholding precepts and practicing patience to protect their conduct, not being disturbed in meditation, their wisdom is clear, and they are heading towards a state of non-retrogression. Such Bodhisattvas, the Buddha's eyes can clearly see, and one by one, they will receive predictions. It is not only one Buddha who gives them predictions, but all the Buddhas present in the ten directions will give them predictions. This is the first cause and condition.

The second is, if a Bodhisattva is facing Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), accumulating merit and virtue, possessing sacred wisdom, making offerings to countless Buddhas as numerous as the sands of the Ganges, receiving predictions one by one, the predictions shining upon each other, purifying the Buddha-land, equally nourishing sentient beings, universally practicing the same good deeds. Inviting all the Buddhas, sages, and great compassionate ones, becoming a great Dharma boat in the four torrents (the four currents of affliction: desire, existence, views, and ignorance), exhausting the sea of six desires, drying up the twelve entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind, and their corresponding six sense objects: form, sound, smell, taste, touch, and dharma), entering the five paths (hell, hungry ghosts, animals, humans, and gods), purifying the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, and Buddha eye), concentrating the spirit in profound stillness, gathering all the Bodhisattvas, accomplished ones, and righteous ones in the Tuṣita Heaven (the abode of Maitreya Bodhisattva), purifying the conduct of the three realms, and expounding the Dharma wheel of non-retrogression. All the Buddhas present in the ten directions, among the eightfold assembly (Devas, Nāgas, etc.), together praise such Bodhisattvas, extolling their merits, saying: 'This Bodhisattva will soon descend to the human world to become a Buddha, and sentient beings in the ten directions will universally attain liberation.' This is the second cause and condition.

The third is, if a Bodhisattva is ending their heavenly life in the Tuṣita Heaven and is about to descend to the human world, they will enter the ultimate and vast Samadhi (a deep state of meditation). The Pure Abode Heavens (the fifth heaven of the Form Realm) universally observe the three thousand great thousand worlds, which country's capital is wide and spacious, the sentient beings are gentle and kind, the Kshatriyas (warrior caste), Brahmins (priestly caste), elders, and laypeople, in which city,

邑百億之中，有道有德清凈淳淑仁和慈慧。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，一一如來於其剎土八部眾中，嗟嘆坐樹菩薩功德。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、向阿惟顏者，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；百千億比丘得阿羅漢；九十億那術人皆得道跡；三界諸天普得法眼。

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。」

於是座中有眼見光賢菩薩，即起正衣服，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。」答曰：「善哉！恣汝所問。今當爲汝具敷大要。」

眼見

【現代漢語翻譯】現代漢語譯本在百億人口的城邑中，那裡的人們遵循正道，具備德行，清凈純樸，仁愛祥和，充滿慈悲和智慧。轉輪聖王（Chakravartin，擁有統治世界的輪寶的理想統治者）正位於天竺（India），商議聚集降臨人間的諸天，以及他們的隨從。他現在居住在宮中，有侍女和衛士守護，他學習世俗的一切，觀察世間的四種無常（生、老、病、死），凈居天子（Śuddhāvāsa gods，色界天的最高層）勸說他出家。他進入山中，專心研究佛法，坐在貝多樹下，剃去頭髮，發誓成為比丘（bhikkhu，佛教僧侶），修習過去諸佛的法門，以佛法為老師，以凈居天為見證。一夜之間，他成就了三達（tevijja，三種智慧），降伏了魔眾，圓滿了成佛的各種事宜。靈瑞之樹的光芒普遍照耀恒河沙數般的諸佛世界，每一位如來（Tathagata，佛的稱號）都在各自的剎土（buddhakṣetra，佛的國土）的八部眾（aṣṭa-parṣad，天龍八部等護法神）中，讚歎坐于樹下的菩薩（bodhisattva，追求覺悟的修行者）的功德。因此，他們各自派遣自己國土的菩薩前往贈送鮮花，表達敬意，讚揚大乘（Mahāyāna，佛教的一個主要流派）。賢儒啊！十方現在諸佛都知道這件事，慶賀眾生普遍聚集在道場。這就是三種因緣。這些前來的菩薩，都是如來往昔的因緣之人，因此宣說佛法，都應當證得無所從來，也無所去（anuppāda，不生不滅的境界），或者證得童真位，或者證得了生位，或者證得阿惟顏（avaivartika，不退轉的菩薩）。所以如來一一授記，分明具足。應當知道，正士啊！佛不會無緣無故地微笑。』當佛陀說這些話的時候，七十億那術（nayuta，古印度數字單位，相當於一千萬）菩薩證得了童真位；六十億那術菩薩證得了了生位；三十億那術菩薩證得了阿惟顏；百千億比丘證得了阿羅漢（arhat，已證得涅槃的修行者）；九十億那術人證得了入道的果位；三界（triloka，欲界、色界、無色界）諸天普遍獲得了法眼（dharma-cakṣus，對佛法的正確理解）。於是聖師（佛陀）作頌說：『法界一切皆空，色身清凈而真實，總持（dhāraṇī，記憶和保持佛法教義的能力）度過無極，三昧（samādhi，禪定）沒有原因。佛界也不是空無，智慧清凈也不是實有，哀憫世間而展現微笑，正士應當迅速接受。』這時，座中有一位名叫眼見光賢的菩薩，立即起身整理衣服，袒露右臂，右膝著地，長跪合掌，向前對聖師說：『我希望有所請問。希望聖師以無量的智慧照亮解釋我未曾聽聞的道理。』佛陀回答說：『很好！隨你發問。我現在將為你詳細闡述其中的要義。』眼見

【English Translation】 English version In a city of a hundred billion, there are those who are virtuous, possessing purity, simplicity, benevolence, harmony, compassion, and wisdom. The Chakravartin (wheel-turning king) is currently in India, deliberating on gathering the gods who descend to earth, along with their attendants. He now resides in the palace, attended by maids and guards. He studies all worldly matters, observes the four impermanences (birth, aging, sickness, and death), and the Śuddhāvāsa gods (gods of the Pure Abodes) encourage him to renounce the world. He enters the mountains, diligently studies the Dharma, sits under a palmyra tree, shaves his head, and vows to become a bhikkhu (Buddhist monk), practicing the Dharma of the past Buddhas, with the Dharma as his teacher and the Śuddhāvāsa gods as his witnesses. In one night, he attains the three knowledges (tevijja), subdues the demons, and completes all the deeds necessary for Buddhahood. The light of the auspicious tree shines universally throughout the Buddha-fields as numerous as the sands of the Ganges, and each Tathagata (Buddha) in their respective Buddha-fields, among the eight assemblies (aṣṭa-parṣad), praises the merits of the Bodhisattva (enlightenment-seeker) sitting under the tree. Therefore, they each send Bodhisattvas from their lands to offer flowers, pay respects, and praise the Mahāyāna (Great Vehicle). O virtuous ones! All the Buddhas of the ten directions know of this, and they celebrate the gathering of beings in the Dharma-field. These are the three causes and conditions. The Bodhisattvas who come are all those with whom the Tathagata has had past connections. Therefore, when they preach the Dharma, they should all attain non-origination (anuppāda), or attain the stage of virginity, or attain the stage of completed birth, or attain avaivartika (non-retrogression). Therefore, the Tathagata individually bestows predictions, clearly and completely. Know this, O righteous ones! The Buddha does not smile without a reason.』 When the Buddha spoke these words, seventy billion nayuta (ancient Indian numerical unit) Bodhisattvas attained the stage of virginity; sixty billion nayuta Bodhisattvas attained the stage of completed birth; thirty billion nayuta Bodhisattvas attained avaivartika; hundreds of thousands of billions of bhikkhus attained Arhatship (liberated being); ninety billion nayuta people attained the path; and the gods of the three realms (triloka) universally obtained the Dharma-eye (dharma-cakṣus). Then the Holy Teacher (Buddha) spoke in verse: 『The Dharma-realm is all empty, the physical body is pure and true, Dhāraṇī (retention) crosses the limitless, samādhi (meditative absorption) has no cause. The Buddha-realm is also not empty, wisdom and purity are also not existent, Showing a smile out of compassion for the world, the righteous should quickly receive it.』 At that time, a Bodhisattva named Eye-Seeing Light Virtue, who was present in the assembly, immediately arose, arranged his robes, bared his right arm, knelt on his right knee, and, with palms joined, said to the Holy Teacher: 『I wish to ask a question. May the Holy Teacher illuminate and explain what I have not heard with boundless wisdom.』 The Buddha replied: 『Excellent! Ask whatever you wish. I will now explain the essential points in detail for you.』 Eye-Seeing

光賢菩薩曰：「何謂正士出家具足道證至薩云若？」

於是聖師告曰：「正士！善聽著意。諸佛出家要有起發，端坐思閑玄靜通微。夫專精念道分有所感，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，宿習六度三十七品具足佛事忽然自悟，帝釋便下剃刀授手。於是菩薩左手執發、右手持刀，心自念言：『刈習苦垢植無著根，斷不退流通泥洹原。』發意已來常得去家，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。補處菩薩心念：『先佛出家去發，應有袈裟法服撿心。』方興此念，凈居天子即授凈素天繒自然袈裟。菩薩受已，被之於體法服齊正。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，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，慈悲喜護四等四恩，具無蓋哀明釋四禪，無瑕無穢無黠念，不從他人法，于佛

【現代漢語翻譯】現代漢語譯本光賢菩薩問道：『什麼是真正的修行人出家，具足道證，最終達到薩云若（Sarvajna，一切智）的境界？』

於是聖師開示說：『真正的修行人啊！仔細聽，專心領會。諸佛出家都有其因緣起發，他們端坐靜思，通達玄妙，洞察細微。當他們專心致志地念道，自然會有所感應。感應到他們的，是凈居天的天子和梵天自在天的天王，他們便命令帝釋天王化現衰老、疾病和死亡的景象，以此來說明遠離慾望的苦難，從而使修行人念道清凈。修行人應當在山林水澤之處，專心研究，精進行禪。當這種出家的意願剛剛興起時，四大天王以下的諸天神就會侍奉左右。修行人應當前往貝多樹下，憶念過去諸佛出家的方法，以佛法為師，以天人和梵天為證人，堅固自己的信心，內在具備過去修習的六度（六波羅蜜）和三十七道品，圓滿具足佛事，忽然之間自己覺悟。帝釋天王便會地獄，將剃刀授予修行人。

於是菩薩左手抓住頭髮，右手拿著剃刀，心中默唸：『割斷煩惱的苦垢，植下無執著的根本，斷絕不會退轉的道路，流通到涅槃的源頭。』從發願出家以來，常常能夠遠離世俗的家，堅固自己的志向，內心沒有懈怠和疲倦，深刻而不退轉，信心和證悟都具足，意思分明。剃刀還沒有靠近頭髮，頭髮就自然脫落，肉髻也自然形成。補處菩薩（指彌勒菩薩）心想：『過去諸佛出家時都要去除頭髮，應該有袈裟法服來約束身心。』當這個念頭剛剛興起，凈居天的天子就立刻授予潔凈素白的絲綢製成的天然袈裟。菩薩接受后，披在身上，法服整齊端正。

這時，恒河沙數般無量世界的諸佛都互相看見，各自送來袈裟授予菩薩。菩薩立即接受，彼此諸佛普遍顯現威神之力，使所有諸佛所送的袈裟合成一件法服，名字叫做薩披佛頭震越（Sarva-buddha-dhara-uttariya）。這件衣服現在還在梵天。所以（佛陀）端坐六年是爲了了結過去的因緣，六年後的夜晚，戒律和證悟才顯現出來。什麼是戒證呢？就是立志在清凈寂靜的山林水澤接受佛法，精神真誠，操守高遠，持守戒律，修行佛道，不吝惜生命，捨棄身體，平等對待萬物，不追求利益供養，守護空性，安住寂靜，常常觀察清凈的佛法，以慈悲喜捨四無量心對待眾生，以四恩（父母恩、眾生恩、國王恩、三寶恩）為己任，具備無蓋的哀憫和明智，修習四禪，沒有瑕疵，沒有污穢，沒有狡猾的念頭，不追隨其他人的法，對於佛陀的教法……』

【English Translation】 English version Guangxian Bodhisattva said: 'What is meant by a true practitioner leaving home, fully possessing the path and attaining Sarvajna (all-knowing wisdom)?'

Then the Holy Teacher said: 'True practitioner! Listen carefully and pay attention. The Buddhas' renunciation of home has its origins. They sit upright, contemplate in tranquility, understand the subtle and penetrate the profound. When they concentrate on the path, they will naturally have a response. Those who respond to them are the deities of the Pure Abode Heavens and the Brahma Kings of the Free Heavens, who then order Indra to transform into the images of extreme old age, sickness, and death, thereby explaining the suffering of detachment from desire, so that practitioners can contemplate the path with purity. Practitioners should diligently study and practice meditation in the mountains and forests. When this intention to renounce home arises, the Four Heavenly Kings and the deities below will attend to them. Practitioners should go to the Bodhi tree, remember the methods of renunciation of past Buddhas, take the Dharma as their teacher, and the deities and Brahma as their witnesses, strengthen their faith, internally possess the six perfections (Six Paramitas) and the thirty-seven factors of enlightenment, fully accomplish the deeds of the Buddha, and suddenly awaken themselves. Indra will then descend and hand the razor to the practitioner.

Then the Bodhisattva holds the hair with his left hand and the razor with his right hand, and silently recites in his heart: 'Cut off the suffering of afflictions, plant the root of non-attachment, sever the path of no regression, and flow to the source of Nirvana.' Since making the vow to renounce home, he is always able to stay away from the worldly home, strengthen his will, have no laziness or fatigue in his heart, be profound and not regress, have faith and realization, and have a clear understanding. Before the razor approaches the hair, the hair falls off naturally, and the ushnisha (fleshly protuberance on the crown of the head) is naturally formed. The Bodhisattva who will fill the position of the next Buddha (referring to Maitreya Bodhisattva) thinks: 'When past Buddhas renounced home, they had to remove their hair, and there should be a kasaya (袈裟, monastic robe) to restrain the body and mind.' As soon as this thought arises, the deities of the Pure Abode Heavens immediately bestow a pure white silk natural kasaya. The Bodhisattva accepts it, puts it on his body, and the Dharma robe is neat and upright.

At this time, the Buddhas of countless worlds as numerous as the sands of the Ganges all see each other, and each sends a kasaya to bestow upon the Bodhisattva. The Bodhisattva immediately accepts it, and the Buddhas universally manifest their power, causing all the kasayas sent by the Buddhas to merge into one Dharma robe, named Sarva-buddha-dhara-uttariya (薩披佛頭震越). This robe is still in the Brahma Heaven. Therefore, (the Buddha) sat upright for six years to settle past karmic connections, and on the night after six years, the precepts and realization manifested. What is the precept and realization? It is to aspire to receive the Dharma in the pure and quiet mountains and forests, to be sincere in spirit, to have lofty integrity, to uphold the precepts, to practice the Buddha's path, to not spare life, to abandon the body, to treat all things equally, to not seek profit or offerings, to guard emptiness, to abide in tranquility, to always observe the pure Dharma, to treat all beings with the four immeasurable minds of loving-kindness, compassion, joy, and equanimity, to take the four kinds of grace (the grace of parents, the grace of sentient beings, the grace of the king, and the grace of the Three Jewels) as one's responsibility, to possess unhindered compassion and wisdom, to practice the four dhyanas (禪那, meditations), to be without flaws, without defilement, without cunning thoughts, to not follow the Dharma of others, regarding the Buddha's teachings...'

法中得泥洹道。是為真戒沙門。」

佛告：「正士禁戒無形不著三界，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、無形無滅、無身無犯、無口無言、無心無念、無世事無計無事無所住、亦無有戒無有惑、無所念無敗壞，是名禁戒。佛禁戒無瑕穢亦無著戒者，無瞋無恚安定清凈，就度世道如是為持戒，不受身形不受壽命亦不樂五道，悉曉人于佛法中，是為持戒。亦不在中亦不在邊，亦不著亦不轉，譬如虛空中風，是為持戒菩薩。正士初坐樹下凈始戒證，棄欲苦本、舍分散意，意無起想，不動想、不傲想、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。如是正士樹下立證，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若，三達六通、三十七品、十八不共、十力、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

【現代漢語翻譯】現代漢語譯本：在佛法中證得涅槃（Nirvana）之道，這才是真正的持戒沙門（Śrāmaṇa，指佛教出家修行者）。'

佛說：『正士所持的禁戒是無形的，不執著於三界（欲界、色界、無色界），沒有意識，沒有「吾」，沒有「我」，沒有人，沒有命，沒有意，沒有名，沒有種，沒有化，沒有數，沒有造作，無所從來，無所從去，沒有形體，沒有滅亡，沒有身體，沒有觸犯，沒有口，沒有言語，沒有心，沒有念頭，沒有世俗之事，沒有計較，沒有事情，無所住著，也沒有戒律，也沒有迷惑，沒有所念，沒有敗壞，這叫做禁戒。佛的禁戒沒有瑕疵污穢，也沒有執著于戒律的人，沒有嗔恨，沒有惱怒，安定清凈，依循度世之道，這樣才是持戒，不接受身形，不貪戀壽命，也不樂於五道（地獄、餓鬼、畜生、人、天），完全瞭解佛法中的道理，這才是持戒。也不在中間，也不在邊上，不執著，也不轉變，譬如虛空中的風，這就是持戒的菩薩。正士最初坐在菩提樹下，清凈開始證悟戒律，拋棄慾望的根本，捨棄分散的意念，意念中沒有生起任何想法，沒有動搖的想法，沒有傲慢的想法，沒有我的想法，沒有他的想法，沒有中間的想法，沒有彼此的想法，沒有內外之間的想法，沒有道法的想法，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，正士在菩提樹下確立證悟，清凈了一千八百條根本戒律。這個數字終了之時，金剛座忽然從地裂開而出，第六魔王宮殿因此而大大傾動，三界諸天不安於自己的本位，都一起降下到貝多樹下，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：『坐在樹下的菩薩今夜開始證悟。』眾生各自都聽見都看見這樣的正士。這就是菩薩具足戒律，證成薩云若（Sarvajña，一切智），具備三達六通、三十七道品、十八不共法、十力、四無所畏一切功德。三千大千世界六次震動，功德降伏魔軍，光明普遍照耀，恒河沙數世界的眾生蒙受這慈悲的光明，一時得到安寧，普遍發起無上正真菩提道心。』

佛陀宣說此法時，八百比丘證得阿羅漢（Arhat）果。

【English Translation】 English version: 'Attaining the path of Nirvana (Nirvana) within the Dharma, this is the true Śrāmaṇa (Śrāmaṇa, referring to a Buddhist monastic practitioner) who upholds the precepts.'

The Buddha said: 'The precepts upheld by a righteous person are formless, not attached to the three realms (desire realm, form realm, formless realm), without consciousness, without 'I', without 'me', without person, without life, without intention, without name, without seed, without transformation, without number, without creation, without origin, without destination, without form, without extinction, without body, without transgression, without mouth, without speech, without mind, without thought, without worldly affairs, without calculation, without matters, without dwelling, also without precepts, without delusion, without thought, without decay, this is called precepts. The Buddha's precepts have no flaws or defilements, nor is there anyone attached to the precepts, without anger, without resentment, stable and pure, following the path of liberation, this is how to uphold the precepts, not accepting physical form, not craving longevity, nor delighting in the five paths (hell, hungry ghosts, animals, humans, gods), fully understanding the principles in the Buddha's Dharma, this is upholding the precepts. It is neither in the middle nor on the edge, neither attached nor transformed, like the wind in empty space, this is a Bodhisattva who upholds the precepts. The righteous person initially sat under the Bodhi tree, purely beginning to realize the precepts, abandoning the root of desire, relinquishing scattered thoughts, with no arising of thoughts in the mind, no wavering thoughts, no arrogant thoughts, no thoughts of 'I', no thoughts of 'other', no thoughts of 'middle', no thoughts of 'self and other', no thoughts of 'inner and outer', no thoughts of the path, no thoughts of the mundane, no thoughts of extinction. Extinction without thought, without no thought of thought, without no no thought, exhausting without exhausting thought. Like this, the righteous person established realization under the Bodhi tree, purifying the one thousand eight hundred fundamental precepts. When this number was completed, the Vajra seat suddenly split open from the ground, and the sixth demon king's palace greatly shook because of this, the gods of the three realms were uneasy in their positions, and all descended together to the Beta tree, to offer service to those who should be offered service. Countless worlds suddenly emitted a great sound, and within the great sound it was said: 'The Bodhisattva sitting under the tree is beginning to realize enlightenment tonight.' Beings each heard and saw such a righteous person. This is the Bodhisattva fully possessing the precepts, realizing Sarvajña (Sarvajña, all-knowing wisdom), possessing the three insights and six supernatural powers, the thirty-seven factors of enlightenment, the eighteen unshared qualities, the ten powers, the four fearlessnesses, and all merits. The three thousand great thousand worlds shook six times, the merit subdued the demon army, and the light universally illuminated, beings in countless worlds received this compassionate light, and at once attained peace, universally generating the unsurpassed, true, and right Bodhi mind.'

When the Buddha spoke this Dharma, eight hundred Bhikshus attained the fruit of Arhat (Arhat).

漢；三萬天人皆得法眼；三千人得阿那含；賢儒正士等逮無所從生。

於是聖師告賢儒曰：「昔吾一時游句潭彌國。爾時天魔部黨忽與眷屬來入大眾，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。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，惟敕阿難鳴揵捶、布草蓐，惟與阿難共受歲。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若。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：『末世多人志在清白，道心貞明不樂世俗，隱處山林審有去家堅固之志。若無師友，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：「仰惟三界諸天。」自陳如此，此三證分明，便成比丘，專行十二頭陀，一一堅固無起想證。

「『爾時迦葉

【現代漢語翻譯】現代漢語譯本：三萬天人皆獲得了法眼（dharma-cakṣus，能見真理的智慧之眼）；三千人證得了阿那含（anāgāmin，不還果，不再返回欲界受生的聖者）；賢明的儒士和正直之士等，都達到了不再有任何生處的狀態。

於是聖師（指佛陀）告訴賢儒說：『過去我曾經在句潭彌國（Kuśāvatī，古印度地名）游化。當時，天魔（deva-māra，障礙修行的魔）的部黨突然帶著眷屬來到大眾之中，穿著奇異的服裝，與大眾混在一起，經常與人爭論，互相誹謗，兩面挑撥。那些生死凡夫的比丘不瞭解道的真諦，心中充滿憤怒和惱恨，各自離開僧團四處奔散。羅漢（arhat，斷盡煩惱的聖者）和真人（指有道之人）各自前往山林隱居。當時，賢儒啊！三個月的雨季已經過去，一年也快結束了，在缽和蘭（Pāṭaliputra，古印度城市名）的十四日夜晚，當明星出現的時候，我只命令阿難（Ānanda，佛陀的十大弟子之一）敲擊犍椎（ghaṇṭā，報時或集眾的法器）、鋪設草蓆，只與阿難一起度過這一年。當時，凈居天子（Śuddhāvāsa-deva，色界天的天人）在虛空中對佛說：「世尊！現在比丘僧眾各自四處分散，現在佛陀您獨自度過這一年，這是為什麼呢？」佛告訴天子說：「過去我出家的時候，你作為見證；我前往貝多樹（菩提樹）下的時候，你又作為見證；現在我度過這一年，你又作為見證。我在閻浮利（Jambudvīpa，我們所居住的這個世界）周遊三千大千世界，無數的如來（Tathāgata，佛的稱號之一）成就一切智智（sarva-jñāna，佛的智慧）。凡是從我成佛直到涅槃（nirvāṇa，寂滅），你都作為三次證明，身體力行，具足圓滿。應當知道，天子！如來以道慧神通獨步三界，尚且需要證明，更何況一切凡夫修道之人，可以沒有老師呢？」又告訴凈居天子：「末法時代，很多人立志于清凈潔白，道心堅定光明，不喜好世俗，隱居在山林之中，確實有出家修道的堅定志向。如果沒有師長和道友，應當傚法摩訶迦葉（Mahākāśyapa，佛陀的十大弟子之一）出家的方法，以遠離對慾望的貪求作為見證，以遠離世俗的牽絆作為見證，以遠離名譽的追逐作為見證，以遠離外在的形象和形式，忘卻形骸作為見證，以遠離向內向外的求取作為見證。像這樣，天子！摩訶迦葉以此五種見證，便剃除鬚髮，披上袈裟，以自然之法為師，清凈地感應十方諸佛，哀求自陳：『仰望三界諸天。』如此自陳，這三種見證分明，便成為比丘，專心修行十二頭陀行（dhūta-guṇa，苦行），一一堅固，不起任何妄想和執著。」'

『當時迦葉（Kāśyapa）……』

【English Translation】 English version: Thirty thousand devas (deva, celestial beings) all attained the dharma-cakṣus (dharma-cakṣus, the eye of wisdom that sees the truth); three thousand people attained anāgāmin (anāgāmin, non-returner, a holy one who will not return to the desire realm for rebirth); virtuous scholars and righteous people, etc., all reached a state where there was no place from which to be born.

Then the Holy Teacher (referring to the Buddha) told the virtuous scholars, 'In the past, I once traveled in Kuśāvatī (Kuśāvatī, an ancient Indian place name). At that time, the party of deva-māra (deva-māra, a demon that obstructs practice) suddenly came into the assembly with their retinue, wearing strange clothes, mingling with the crowd, often arguing with people, slandering each other, and stirring up trouble. Those ordinary monks of birth and death did not understand the true nature of the Dao, their hearts were full of anger and resentment, and they left the Sangha and scattered everywhere. Arhats (arhat, a holy one who has exhausted all afflictions) and true people (referring to those who have attained the Dao) went to the mountains and forests to live in seclusion. 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 Pāṭaliputra (Pāṭaliputra, an ancient Indian city name), when the morning star appeared, I only ordered Ānanda (Ānanda, one of the Buddha's ten great disciples) to strike the ghaṇṭā (ghaṇṭā, a bell used to announce the time or gather the assembly) and lay out the grass mats, and only spent the year with Ānanda. At that time, Śuddhāvāsa-deva (Śuddhāvāsa-deva, a deva of the Form Realm) said to the Buddha in the empty sky, 'World Honored One! Now the Sangha of monks is scattered everywhere. Why are you, the Buddha, spending this year alone?' The Buddha told the deva, 'In the past, when I left home, you were a witness; when I went to the Bodhi tree, you were again a witness; now I am spending this year, and you are again a witness. I have traveled three thousand great chiliocosms in Jambudvīpa (Jambudvīpa, the world we live in), and countless Tathāgatas (Tathāgata, one of the Buddha's titles) have attained sarva-jñāna (sarva-jñāna, the Buddha's wisdom). From the time I attained Buddhahood until nirvāṇa (nirvāṇa, extinction), you have been a triple witness, acting in body and mind, fully complete. You should know, deva! The Tathāgata walks alone in the three realms with Dao wisdom and supernatural powers, and still needs proof, let alone all ordinary people who practice the Dao, can they be without a teacher?' He also told the Śuddhāvāsa-deva, 'In the Dharma Ending Age, many people aspire to purity and whiteness, their Dao hearts are firm and bright, they do not like the world, and they live in seclusion in the mountains and forests, and they do have a firm aspiration to leave home and practice the Dao. If there are no teachers and friends, they should follow the method of Mahākāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples) when he left home, taking the renunciation of desire as a witness, taking the renunciation of worldly ties as a witness, taking the renunciation of the pursuit of fame as a witness, taking the renunciation of external images and forms, forgetting the body as a witness, and taking the renunciation of internal and external seeking as a witness. In this way, deva! Mahākāśyapa, with these five witnesses, shaved his beard and hair, put on the kasaya (kasaya, monastic robe), took the natural law as his teacher, purely sensed the Buddhas of the ten directions, and begged to confess: 'I look up to the devas of the three realms.' Confessing in this way, these three witnesses are clear, and he becomes a monk, focusing on practicing the twelve dhūta-guṇas (dhūta-guṇa, ascetic practices), each one firm, without any delusions or attachments.'

'At that time, Kāśyapa (Kāśyapa)...'

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，亦不可以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！比丘僧中畢有三乘。』說是語時，凈居天子及八部眾聞經歡喜，作禮而去。」

佛說如來獨證自誓三昧經

【現代漢語翻譯】現代漢語譯本：『（他）就在樹下具備五種神通，最終見到佛時，六種神通就都完備了。像這樣的天子！末法時代的比丘應當好好思考這個法門，不要自我貢高，爲了求名而譭謗大眾，以期望得到供養，也不可以隨便擁有了這個法門就背離大眾，不以師父為師。這個法門是說如果沒有比丘僧眾，可以作為師父的人，就應當仰慕修行這個法門。如果有了僧眾，應當尋求僧眾作為證明，佛、法、僧這三寶等同於如來，所以諸佛如來都稱讚精通戒律的比丘僧眾作為首要。應當知道，天子！比丘僧眾中必定有聲聞乘、緣覺乘、菩薩乘這三乘。』說完這些話的時候，凈居天天子以及天龍八部等聽聞佛經，都歡喜踴躍，頂禮佛陀后離去。

《佛說如來獨證自誓三昧經》

【English Translation】 English version: 'Then, under the tree, he will possess the five supernormal powers (Panca-abhijna), and upon finally seeing the Buddha, all six supernormal powers (Sad-abhijna) will be complete. Thus, O son of the gods! Monks in the degenerate age should contemplate this Dharma (teaching) well, not being arrogant, seeking fame, slandering the Sangha (community) in order to expect offerings, nor should they, having casually obtained this Dharma, turn their backs on the Sangha and not regard their teacher as a teacher. This Dharma means that if there is no monastic community of monks who can be teachers, one should admire and practice this Dharma. If there is a Sangha, one should seek the Sangha as proof, for the Buddha, the Dharma, and the Sangha, these Three Jewels (Triratna), are equal to the Tathagata (如來). Therefore, all Buddhas and Tathagatas praise the monks of the Sangha who are well-versed in the Vinaya (戒律) as being foremost. Know, O son of the gods! Within the Sangha of monks, there must be the Three Vehicles (Triyana): Sravakayana (聲聞乘), Pratyekabuddhayana (緣覺乘), and Bodhisattvayana (菩薩乘).' When these words were spoken, the Suddhavasa (凈居天) gods and the Eight Classes of beings (天龍八部) heard the sutra and rejoiced, paid homage, and departed.

The Sutra Spoken by the Buddha on the Samadhi (三昧) of the Tathagata's (如來) Solitary Realization and Self-Vow