T17n0833_第一義法勝經

大正藏第 17 冊 No. 0833 第一義法勝經

No. 833 [No. 834]

第一義法勝經翻譯之記

夫愛法者必深善根。《涅槃經》云：「供佛二恒。」魏尚書令儀同高公，重法心成，生上財想，博採梵文，廣崇翻譯。且《第一義法勝經》者，諸法門中此其髓也。公意殷誠，感之題額。沙門曇林、瞿曇流支，興和四年歲次壬戌，九月一日甲子換文，始末四功，質義乃定，五千五百七十六字。

第一義法勝經

元魏婆羅門瞿曇般若流支譯

如是我聞：

一時婆伽婆住伽耶城，成道未久，與勝中勝諸比丘俱，九十九億諸菩薩眾，復有二十八億諸天，八萬六千比丘、比丘尼、優婆塞、優婆夷，六萬力士。有十二億尼乾陀眾、八萬四千五通仙人——五熱炙身，羸瘦肉盡，唯有皮骨，腹皮著脊，頭髮成氈，傴身曲體，著鹿皮衣、若樹皮衣，手執澡罐——俱至佛所，為欲諍鬥。

爾時，世尊光明勝出，端嚴殊特超過諸仙，如黑山中須彌山王、如羊群中六牙象王、如螢火蟲顯于日月、如芳華中曼陀羅華、如鳥群中迦樓羅王，兩重端嚴；佛于諸仙亦復如是。

爾時，世尊入舍寶三昧，示現無量無數神通，左右皆放無量光明，出無量億如來之身、出

【現代漢語翻譯】現代漢語譯本《第一義法勝經》翻譯記

喜愛佛法的人必定具有深厚的善根。《涅槃經》說：『供養佛如同供養二恒河沙數的佛。』魏朝尚書令、儀同高公，重視佛法的心意真誠，生起對佛法的珍視之心，廣泛收集梵文經典，大力推崇翻譯佛經。這部《第一義法勝經》，是所有法門中的精髓。高公心意殷切真誠，感動得為之題寫經名。沙門曇林、瞿曇流支，在興和四年，歲次壬戌年九月一日甲子日開始翻譯，歷經四個階段的努力，最終確定了經文的意義，共計五千五百七十六字。

第一義法勝經

元魏婆羅門瞿曇般若流支譯

如是我聞：

一時，婆伽婆（Bhagavan，世尊）住在伽耶城（Gayā），成道后不久，與殊勝中的殊勝的比丘們在一起，還有九十九億菩薩眾，以及二十八億諸天，八萬六千比丘、比丘尼、優婆塞（Upāsaka，男居士）、優婆夷（Upāsikā，女居士），六萬力士。有十二億尼乾陀（Nigantha，耆那教）眾、八萬四千五通仙人——他們用五種熱源炙烤身體，身體極度消瘦，只剩下皮包骨頭，腹部的皮貼著脊背，頭髮結成氈，彎腰駝背，穿著鹿皮衣或者樹皮衣，手拿著澡罐——都來到佛陀所在的地方，想要與佛陀辯論。

那時，世尊的光明勝過一切，儀容端莊殊勝，超越所有仙人，如同黑山中的須彌山王（Sumeru，世界的中心），如同羊群中的六牙象王，如同螢火蟲在日月面前，如同芬芳的花朵中的曼陀羅華（Mandala，圓形花），如同鳥群中的迦樓羅王（Garuda，金翅鳥），具有雙重的端嚴；佛陀在所有仙人中也是如此。

那時，世尊進入舍寶三昧（Śrīgarbha-samādhi），示現無量無數的神通，左右都放出無量光明，顯現出無量億如來之身……

【English Translation】 English version Record of the Translation of the Paramārtha-dharmavijaya-sūtra

Those who love the Dharma must have deep roots of goodness. The Nirvana Sutra says: 'Offering to the Buddha is like offering to Buddhas as numerous as the sands of two Ganges Rivers.' The Chief Secretary of the Wei Dynasty, the co-equal Duke Gao, valued the Dharma with a sincere heart, generating a precious regard for it, widely collecting Sanskrit texts, and greatly promoting translation. This Paramārtha-dharmavijaya-sūtra is the essence of all Dharma gates. Duke Gao's intention was earnest and sincere, moving him to inscribe the title. The monks Tanlin and Gautama Prajñāruci, in the fourth year of Xinghe, the year of Renxu, on the Jiazi day of the ninth month, began translating, completing it in four stages, finally determining the meaning of the text, totaling five thousand five hundred seventy-six characters.

Paramārtha-dharmavijaya-sūtra

Translated by the Brahmin Gautama Prajñāruci of the Yuan Wei Dynasty

Thus have I heard:

At one time, the Bhagavan (Bhagavan, World-Honored One) was dwelling in the city of Gayā, not long after his enlightenment, together with the most excellent of monks, as well as ninety-nine billion Bodhisattvas, twenty-eight billion devas, eighty-six thousand monks, nuns, Upāsakas (Upāsaka, male lay devotees), Upāsikās (Upāsikā, female lay devotees), and sixty thousand strong men. There were twelve billion Niganthas (Nigantha, Jainas), and eighty-four thousand five-power ascetics—who scorched their bodies with five sources of heat, their bodies extremely emaciated, with only skin and bones remaining, the skin of their bellies clinging to their spines, their hair matted into felt, hunched over, wearing deerskin or tree bark clothing, holding water pots in their hands—all came to the place where the Buddha was, desiring to contend with him.

At that time, the Bhagavan's light surpassed all others, his countenance was dignified and extraordinary, exceeding all the ascetics, like Mount Sumeru (Sumeru, the center of the world) in the Black Mountains, like the six-tusked elephant king in a flock of sheep, like a firefly before the sun and moon, like a Mandala flower (Mandala, circular flower) among fragrant blossoms, like the Garuda king (Garuda, mythical bird) among birds, possessing twofold dignity; the Buddha was also like this among all the ascetics.

At that time, the Bhagavan entered the Śrīgarbha-samādhi (Śrīgarbha-samādhi), manifesting immeasurable and countless supernormal powers, emitting immeasurable light from both his left and right sides, manifesting immeasurable billions of Tathāgata bodies...

無量億菩薩之身，出無量億帝釋天王、大梵天王世界尊主，復出無量百千羅漢，復出無量多千比丘、諸比丘尼、諸優婆塞、諸優婆夷，復出無量轉輪聖王、力轉輪王、小轉輪王、漢不鄰那、及陀毗羅、南國土人、得咒仙人、邊地處人、剎利大姓，及婆羅門、長者、居士、人非人等，種種異異諸色莊嚴，如是一切有名字者乃至天眾，一切皆從如來身出。

爾時，大眾皆生疑心云何？迭相瞻視。彼大眾中一切菩薩皆生歡喜，雨種種寶，乃至普雨一切莊嚴。

爾時，世尊起舍寶三昧，師子奮迅觀察十方，即觀察時周遍十方，乃至佛眼所見境界。一切十方諸佛世界諸佛世尊，彼一切佛觀察娑婆如觀手掌。彼一切佛皆現神通，如此世尊釋迦牟尼所現無異，彼諸如來身所化出乃至一切皆悉如是，來到世尊釋迦牟尼眾會之所。既到此已，皆入世尊大眾會中。

爾時，此會無量菩薩與恒河沙多諸比丘、諸比丘尼、諸優婆塞、優婆夷，俱以不可說諸供養具供養世尊。既供養已，近如來住。

如是，天、龍及諸夜叉、諸乾闥婆、諸阿修羅、諸迦樓羅、諸緊那羅、摩睺羅伽、人非人等，既見世尊神通事已，皆至佛所。

爾時，十方諸來菩薩無上供養供養世尊。既供養已，六波羅蜜究竟所作座上而坐。如是，乃

【現代漢語翻譯】現代漢語譯本：從無量億菩薩之身中，化現出無量億帝釋天王（Indra，眾神之王）、大梵天王（Mahabrahma，色界之主）等世界尊主，又化現出無量百千阿羅漢（Arhat，已證解脫的聖者），又化現出無量眾多比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士），又化現出無量轉輪聖王（Chakravartin，以正法統治世界的理想君王）、力轉輪王、小轉輪王、漢不鄰那（Hanbhulinna，人名）、及陀毗羅（Dravida，南印度）、南國土人、得咒仙人、邊地處人、剎帝利（Kshatriya，統治階級）大姓，及婆羅門（Brahmana，祭司階級）、長者、居士、人非人等，種種不同諸色莊嚴，像這樣一切有名字者乃至天眾，一切都從如來身中化現出來。當時，大眾都生起疑問，互相觀望。那大眾中的一切菩薩都生起歡喜心，降下種種寶物，乃至普遍降下一切莊嚴之物。當時，世尊從舍寶三昧（Samadhi of Relinquishing Treasures，一種禪定狀態）中起身，如獅子般奮迅地觀察十方，即觀察時周遍十方，乃至佛眼所見的境界。一切十方諸佛世界諸佛世尊，他們一切佛都觀察娑婆世界（Sahā，我們所居住的堪忍世界）如同觀看手掌。他們一切佛都顯現神通，與此世尊釋迦牟尼佛（Sakyamuni，佛教創始人）所顯現的沒有差異，那些如來身所化現出的一切都像這樣，來到世尊釋迦牟尼佛的眾會之處。到達這裡后，都進入世尊的大眾會中。當時，此法會中無量菩薩與恒河沙數眾多比丘、比丘尼、優婆塞、優婆夷，都以不可說的各種供養具供養世尊。供養完畢后，靠近如來居住。像這樣，天（Deva，天神）、龍（Naga，一種神獸）及諸夜叉（Yaksa，一種鬼神）、諸乾闥婆（Gandharva，一種天神，司樂）、諸阿修羅（Asura，一種好戰的神）、諸迦樓羅（Garuda，一種大鵬金翅鳥）、諸緊那羅（Kinnara，一種天神，善歌舞）、摩睺羅伽（Mahoraga，一種大蟒神）、人非人等，既然見到世尊的神通事蹟后，都來到佛的處所。當時，十方諸來菩薩以無上的供養供養世尊。供養完畢后，在六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）究竟所成就的座上而坐。像這樣，乃至

【English Translation】 English version: From the bodies of immeasurable billions of Bodhisattvas, emanated immeasurable billions of lords of the worlds, such as Indra (King of Gods), Mahabrahma (Great Brahma, lord of the Form Realm); again emanated immeasurable hundreds of thousands of Arhats (liberated saints); again emanated immeasurable many thousands of Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (laymen), Upasikas (laywomen); again emanated immeasurable Chakravartin Kings (Wheel-Turning Kings, ideal rulers who govern the world with righteousness), powerful Wheel-Turning Kings, lesser Wheel-Turning Kings, Hanbhulinna (a personal name), and Dravida (South India), people of the Southern lands, mantra-attaining immortals, people of border regions, Kshatriyas (warrior class) of great families, and Brahmanas (priest class), elders, householders, humans and non-humans, and various different kinds of adorned beings. All those with names, even the heavenly hosts, all emanated from the body of the Tathagata (Thus Come One, Buddha). At that time, the great assembly all became doubtful, wondering 'How?' They looked at each other. All the Bodhisattvas in that great assembly rejoiced, raining down all kinds of treasures, even universally raining down all kinds of adornments. At that time, the World-Honored One arose from the Samadhi of Relinquishing Treasures, observed the ten directions with lion-like vigor, and in that observation, pervaded the ten directions, even to the realm seen by the Buddha-eye. All the Buddhas, World-Honored Ones, in the Buddha-worlds of the ten directions, all those Buddhas observed the Saha world (the world we inhabit) as if looking at the palm of their hand. All those Buddhas manifested their spiritual powers, no different from those manifested by this World-Honored One, Sakyamuni (founder of Buddhism). All those emanations from the bodies of those Tathagatas were all like this, arriving at the assembly of the World-Honored One, Sakyamuni. Having arrived here, they all entered into the great assembly of the World-Honored One. At that time, the immeasurable Bodhisattvas in this assembly, together with as many Bhikkhus, Bhikkhunis, Upasakas, and Upasikas as there are sands in the Ganges River, all offered the World-Honored One with unspeakable offerings. Having made their offerings, they drew near and dwelt with the Tathagata. Like this, Devas (gods), Nagas (serpent deities), and all the Yakshas (nature spirits), all the Gandharvas (celestial musicians), all the Asuras (demigods), all the Garudas (mythical birds), all the Kinnaras (celestial musicians), Mahoragas (serpent deities), humans and non-humans, having seen the World-Honored One's spiritual feats, all came to the Buddha's place. At that time, the Bodhisattvas who came from the ten directions offered the World-Honored One with supreme offerings. Having made their offerings, they sat upon the seats accomplished by the Six Paramitas (Perfections: Generosity, Morality, Patience, Diligence, Concentration, Wisdom). Like this, even to

至人非人等，隨自相似座上而坐。

世尊所化，上去乃至阿迦尼吒諸天宮殿、下去乃至阿鼻地獄。又，到阿鼻地獄處已，彼十方佛身所化出一切皆入釋迦牟尼一切毛根，此處世尊釋迦牟尼身所化出一切皆入十方佛身。

爾時，會中有一菩薩摩訶薩名曰勝陰，從座而起，整服一廂，右膝著地，合掌向佛以偈贊言：

「人主！甚希有，　　速示諸世間，　本未曾有此。　　魔軍隱不現，　迭相瞻說言：　　『此事甚希有。　我何因來此？　　為令破壞故。　我仙今非仙，　　身瘦唯有皮，　老幹無有樂，　　不得此神通。　現神通不說，　　除佛法棘刺。』　佛弟子朝喜，　　尊作佛法主，　眾生希有想，　　心清凈歡喜。　諸天眾皆言：　　『愿得佛。人主！』　此眾會中住，　　文殊師利向，　無量佛弟子，　　相隨在此會。　此文殊師利，　　已多佛供養，　佛於此大眾，　　現種種神通。　此是何法相？　　牟尼欲何為？　此眾有疑心，　　愿愍眾生說。」

爾時，如來以威神力令眾會中一大仙人——名光明炬——語彼勝陰大菩薩言：「童子默然，童子默然。我今難問，若能解釋自清凈者，如一切智相應得名。若那羅延、摩醯首羅所作幻化陀毗羅咒，如是作

【現代漢語翻譯】現代漢語譯本：至人（具有極高智慧的人）與其他人一樣，各自在相似的座位上坐下。

世尊（釋迦牟尼佛）所化現的景象，向上到達阿迦尼吒諸天宮殿（色界頂天的最高處），向下到達阿鼻地獄（八大地獄的最底層）。並且，到達阿鼻地獄之後，十方諸佛的身所化現的一切都進入釋迦牟尼佛的一切毛孔之中，而世尊釋迦牟尼佛的身所化現的一切都進入十方諸佛的身中。

這時，會中有一位菩薩摩訶薩（偉大的菩薩）名叫勝陰，從座位上站起來，整理好衣服的一邊，右膝跪地，合掌向佛，用偈頌讚嘆道：

『人主（佛陀）！真是太稀有了，請迅速向諸世間展示，這是前所未有的景象。魔軍隱藏起來不顯現，互相看著說：「這件事真是太稀有了。我為何來到這裡？本想破壞佛事。我的仙人如今不像仙人，身體瘦弱只剩下皮，像老樹幹一樣沒有樂趣，無法獲得這種神通。現在顯現神通卻不說，除去佛法的荊棘。」佛弟子們早上歡喜，您是佛法的尊主，眾生心生稀有之想，內心清凈而歡喜。諸天眾都說：「愿能證得佛果。人主（佛陀）！」這位住在眾會中的，是面向文殊師利（智慧第一的菩薩）的，無量佛弟子，相隨在此法會。這位文殊師利，已經供養過很多佛，佛在此大眾中，展現種種神通。這是什麼法相？牟尼（釋迦牟尼佛的稱號）想要做什麼？此眾心中有疑問，愿您慈悲憐憫眾生，為我們解說。』

這時，如來用威神力讓眾會中的一位大仙人——名叫光明炬——對勝陰大菩薩說：『童子，安靜，童子，安靜。我現在要提出難題，如果能夠解釋清楚，自身清凈，就能得到與一切智相應的名號。如果那羅延（印度教神祇，毗濕奴的化身）、摩醯首羅（印度教神祇，濕婆的別名）所作的幻化陀毗羅咒，像那樣……』

【English Translation】 English version: The perfect beings, not different from others, sat on seats similar to their own.

The transformations of the World-Honored One (Shakyamuni Buddha) reached upwards to the palaces of the Akanistha heavens (the highest of the form realm heavens), and downwards to the Avici hell (the lowest of the eight great hells). Furthermore, upon reaching the Avici hell, all the transformations manifested by the bodies of the Buddhas of the ten directions entered into every pore of Shakyamuni Buddha, and all the transformations manifested by the body of the World-Honored One Shakyamuni Buddha entered into the bodies of the Buddhas of the ten directions.

At that time, a Bodhisattva-Mahasattva (great Bodhisattva) named Sheng Yin (Victorious Shade) arose from his seat, adjusted his robe, knelt on his right knee, and, with palms joined, praised the Buddha in verse:

『Lord of Humans (Buddha)! How exceedingly rare, Quickly show to all the worlds, This has never happened before. The armies of Mara hide and do not appear, Looking at each other, they say: 「This matter is extremely rare. Why have I come here? Originally intending to disrupt. My immortals are no longer like immortals, Their bodies are thin, with only skin remaining, Like old tree trunks without joy, Unable to obtain such spiritual powers. Now manifesting spiritual powers but not speaking, Removing the thorns of the Buddha's Dharma.」 The Buddha's disciples rejoice in the morning, You are the honored master of the Buddha's Dharma, Living beings have thoughts of rarity, Their minds are pure and joyful. The multitudes of devas all say: 「May we attain Buddhahood. Lord of Humans (Buddha)!」 This one dwelling in the assembly, Is facing Manjushri (Bodhisattva of wisdom), Limitless disciples of the Buddha, Follow each other in this gathering. This Manjushri, Has already made offerings to many Buddhas, The Buddha, in this great assembly, Manifests various spiritual powers. What is this Dharma appearance? What does the Muni (another name for Shakyamuni Buddha) intend to do? This assembly has doubts in their minds, May you have compassion and pity the beings, and explain it to us.』

At that time, the Tathagata (another name for Buddha) used his majestic spiritual power to cause a great immortal in the assembly—named Guangming Ju (Light Torch)—to say to the great Bodhisattva Sheng Yin (Victorious Shade): 『Child, be silent, child, be silent. I will now pose a difficult question. If you can explain it clearly and purify yourself, you will obtain a name corresponding to all-knowing wisdom. If the illusory Dharani spells created by Narayana (Hindu deity, an avatar of Vishnu), and Mahesvara (Hindu deity, another name for Shiva), are like that...』

者此非奇特，如是幻化凡人能成，不必是佛。」

爾時，世尊怡然微笑。觀仙眾已，即告大仙光明炬言：「慧命大仙！汝當難問，隨汝力分，我能清凈。」

爾時，大仙光明炬言：「我問瞿曇，瞿曇為我一一解說：一切眾生從何處生？何者眾生？何因緣故，劫盡燒燃？眾生過去何處和合而生人中？何相得知眾生身中微細內我，為一肘量、為二肘量，為二指量、為一指量，為如大麥、為如小麥、為當如豆、為如胡麻、為如芥子？」

爾時，世尊贊光明炬大仙人言：「善哉，大仙！善哉，善哉。汝大仙人六十劫壽恒常修行，今者如是相以問難。」

諸仙眾中復有大仙如是思惟：「我常林行，不覺不知此光明炬大仙命量。未有人說，沙門瞿曇云何得知？」

爾時，世尊告光明炬大仙人言：「大仙諦聽，善思念之，今為汝說。如汝所問一切眾生何處生者，如是之義無字、無說，無明因緣次第乃至生、老、死等而生眾生。又復，大仙！從於因緣而生眾生，所謂父母因緣而生。又復，大仙！父母和合是眾生因；謂逕劫起，業風所吹墮女根中，此是因緣。又復，大仙！謂苦聖諦、苦集、苦滅及苦滅道聖諦所攝，名為眾生。又，五取陰、十八界等名為眾生。大仙當知：彼諦、陰、界即是眾生，不異於業

【現代漢語翻譯】現代漢語譯本：『這沒什麼稀奇的，這樣的幻化凡人也能做到，不一定是佛。』

這時，世尊怡然微笑。觀察了仙人大眾后，就告訴大仙光明炬說：『慧命大仙！你儘管提問，盡你的能力，我都能清楚解答。』

這時，大仙光明炬說：『我問喬達摩（Gautama，釋迦牟尼的姓），喬達摩為我一一解說：一切眾生從哪裡產生？什麼是眾生？因為什麼因緣，劫盡時會燒燃？眾生過去在哪裡和合而生到人間？用什麼相狀可以得知眾生身中微細的內在自我，是有一肘長、還是兩肘長，是兩指長、還是一指長，是像大麥、還是像小麥，是像豆子、還是像胡麻、還是像芥菜籽？』

這時，世尊讚歎光明炬大仙人說：『好啊，大仙！好啊，好啊。你這位大仙六十劫以來恒常修行，現在這樣提問。』

諸位仙人大眾中又有一位大仙這樣思惟：『我經常在林中行走，不覺察也不知道這位光明炬大仙的壽命長短。從來沒有人說過，沙門（Śrāmaṇa，出家修道者）喬達摩怎麼會知道？』

這時，世尊告訴光明炬大仙人說：『大仙仔細聽，好好思考，現在為你解說。像你所問的一切眾生從哪裡產生的問題，這樣的意義是無法用文字、言語表達的，是由於無明（Avidyā，佛教指不明白事理的根本）因緣次第乃至生、老、死等而產生眾生。又，大仙！是從因緣而產生眾生，也就是父母的因緣而產生。又，大仙！父母和合是眾生的因；是經過劫數，被業風所吹而墮入女根中，這就是因緣。又，大仙！所謂苦聖諦（Duḥkha-satya，四聖諦之一，指世間充滿痛苦）、苦集（Duḥkha-samudaya，四聖諦之一，指痛苦的根源）、苦滅（Duḥkha-nirodha，四聖諦之一，指滅除痛苦）、及苦滅道聖諦（Duḥkha-nirodha-mārga-satya，四聖諦之一，指滅除痛苦的方法）所包含的，稱為眾生。又，五取陰（Pañca-upādānaskandha，色、受、想、行、識五種構成有情存在的要素）、十八界（Aṣṭādaśa dhātavaḥ，眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六境，眼識、耳識、鼻識、舌識、身識、意識六識）等稱為眾生。大仙應當知道：那諦、陰、界就是眾生，與業沒有區別。

【English Translation】 English version: 'This is nothing extraordinary; such transformations can be achieved by ordinary people, and it doesn't necessarily require being a Buddha.'

At that time, the World-Honored One smiled serenely. After observing the assembly of immortals, he said to the great immortal Bright Torch: 'Wise and long-lived great immortal! You may ask questions to the best of your ability, and I will be able to answer them clearly.'

Then, the great immortal Bright Torch said: 'I ask Gautama (Gautama, the surname of Śākyamuni), and may Gautama explain each of these to me: From where do all sentient beings arise? What are sentient beings? Due to what causes and conditions will they be burned up when a kalpa (劫，aeon) ends? Where do sentient beings in the past unite and come to be born among humans? By what characteristics can one know the subtle inner self within the body of a sentient being, whether it is one cubit in length, or two cubits, whether it is two fingers in length, or one finger, whether it is like barley, or like wheat, whether it is like a bean, or like sesame, or like a mustard seed?'

At that time, the World-Honored One praised the great immortal Bright Torch, saying: 'Excellent, great immortal! Excellent, excellent. You, a great immortal, have constantly cultivated for sixty kalpas, and now you ask such questions.'

Among the assembly of immortals, another great immortal thought: 'I often walk in the forest, and I am not aware of or do not know the lifespan of this great immortal Bright Torch. No one has ever said, how does the Śrāmaṇa (Śrāmaṇa, a wandering ascetic) Gautama know?'

At that time, the World-Honored One said to the great immortal Bright Torch: 'Great immortal, listen carefully and contemplate well, and now I will explain it to you. As for your question about where all sentient beings arise, such a meaning cannot be expressed in words or speech; it is due to the conditions of ignorance (Avidyā, ignorance in Buddhism) in sequence, leading to birth, old age, death, and so on, that sentient beings arise. Furthermore, great immortal! Sentient beings arise from conditions, that is, they arise from the conditions of parents. Moreover, great immortal! The union of parents is the cause of sentient beings; it is after kalpas that, blown by the winds of karma, they fall into the female womb, and this is the condition. Furthermore, great immortal! What is encompassed by the noble truth of suffering (Duḥkha-satya, the first of the Four Noble Truths, referring to the existence of suffering), the arising of suffering (Duḥkha-samudaya, the second of the Four Noble Truths, referring to the origin of suffering), the cessation of suffering (Duḥkha-nirodha, the third of the Four Noble Truths, referring to the cessation of suffering), and the noble truth of the path to the cessation of suffering (Duḥkha-nirodha-mārga-satya, the fourth of the Four Noble Truths, referring to the path to the cessation of suffering), is called sentient beings. Also, the five aggregates of clinging (Pañca-upādānaskandha, the five aggregates of form, feeling, perception, mental formations, and consciousness), the eighteen realms (Aṣṭādaśa dhātavaḥ, the six sense organs, the six sense objects, and the six sense consciousnesses), and so on, are called sentient beings. Great immortal, you should know that those truths, aggregates, and realms are sentient beings, and are not different from karma.'

；如是，業者不異眾生。大仙當知：眾生不減、眾生不增。」

時大仙人問言：「瞿曇！若諸眾生不減、不增，眾生何故人天自在，后時作狗，復作人天得自在耶？」

佛言：「大仙！如汝所言，是義不然。若有自在，則不屬他。如是，大仙！若身自在，云何后時得不自在？大仙當知：如螢火蟲起如是意：『我此光明能悉普遍照閻浮提。』彼螢火蟲所有光明，無有因緣能悉普遍照閻浮提。如是，一切不調御心無實自在。又復，大仙！若自在者煩惱減少、狗煩惱多，狗則自在；則不自在亦為自在，是則自在亦不自在。若狗自在、煩惱平等，是則眾生不減、不增。」

大仙人言：「瞿曇豈不斷煩惱耶？」

佛言：「大仙！煩惱不了，我了煩惱，非斷煩惱。」

大仙人言：「若如是者，汝則自在。」

佛言：「大仙！如是，如是。以不實故，我則自在。」

大仙人言：「瞿曇！此言且止且住。若瞿曇子曏者說言父母和合生眾生者，多有眾生多相和合，多受欲樂，少生眾生。是義云何？」

佛言：「大仙！我今當以譬喻問汝。如一種子則生一樹，一子一樹生無量果，彼無量果有任種子、有不任者。此復云何？」

答言：「瞿曇！風勢因緣散失樹子。」

佛言：

【現代漢語翻譯】現代漢語譯本：『如果這樣，造業者就和眾生沒有區別了。大仙應該知道：眾生既不會減少，也不會增加。』

當時，那位大仙人問道：『瞿曇（Gautama，佛陀的姓）！如果所有眾生既不減少也不增加，為什麼眾生有時在人天道中自在，後來卻變成狗，之後又再次在人天道中獲得自在呢？』

佛陀說：『大仙！正如你所說，這個道理是不成立的。如果真正自在，就不會受制於其他事物。這樣，大仙！如果身體是自在的，為什麼後來會變得不自在呢？大仙應該知道：就像螢火蟲產生這樣的想法：『我的光明能夠完全普遍地照亮閻浮提（Jambudvipa，指我們所居住的這個世界）。』但螢火蟲的光明，沒有任何因緣能夠完全普遍地照亮閻浮提。同樣，一切不調伏的心都沒有真實的自在。而且，大仙！如果自在的人煩惱減少，而狗的煩惱很多，那麼狗就應該更自在；這樣就變成了不自在也成了自在，也就是說自在也變得不自在了。如果狗是自在的，煩惱程度也平等，那麼眾生就不會減少，也不會增加。』

大仙人說：『瞿曇難道不是斷除了煩惱嗎？』

佛陀說：『大仙！我不是斷除煩惱，而是瞭解煩惱，明白煩惱的本質。』

大仙人說：『如果這樣，你就是自在的。』

佛陀說：『大仙！是的，是的。因為看透了虛幻不實，所以我才是自在的。』

大仙人說：『瞿曇！這個話題暫且停止。如果瞿曇的弟子先前說父母和合才能生出眾生，那麼現在有很多眾生多次和合，多次享受欲樂，卻很少生育眾生。這是什麼道理呢？』

佛陀說：『大仙！我現在用一個比喻來問你。比如一種子只能生出一棵樹，一棵樹能結出無數的果實，這些無數的果實有些能夠繼續作為種子，有些則不能。這是什麼原因呢？』

大仙人回答說：『瞿曇！是因為風勢等因緣，使得樹的種子散失了。』

佛陀說：

【English Translation】 English version: 『If that is so, then the creator of karma is no different from sentient beings. Great Immortal, you should know: sentient beings neither decrease nor increase.』

At that time, the great immortal asked, 『Gautama (Buddha's family name)! If all sentient beings neither decrease nor increase, why are sentient beings sometimes free and at ease in the realms of humans and gods, only to later become dogs, and then again attain freedom and ease in the realms of humans and gods?』

The Buddha said, 『Great Immortal! As you say, that reasoning is not valid. If there is true freedom, then one is not subject to others. Thus, Great Immortal! If the body were truly free, how could it later become unfree? Great Immortal, you should know: it is like a firefly having the thought: 『My light can completely and universally illuminate Jambudvipa (the world we live in).』 But the light of the firefly has no condition to completely and universally illuminate Jambudvipa. Likewise, all untamed minds have no real freedom. Moreover, Great Immortal! If those who are free have fewer afflictions, and dogs have many afflictions, then dogs should be more free; thus, unfreedom becomes freedom, meaning freedom also becomes unfreedom. If dogs are free and the level of afflictions is equal, then sentient beings neither decrease nor increase.』

The great immortal said, 『Gautama, haven't you eradicated afflictions?』

The Buddha said, 『Great Immortal! I do not eradicate afflictions, but I understand afflictions, I understand the nature of afflictions.』

The great immortal said, 『If that is so, then you are free.』

The Buddha said, 『Great Immortal! Yes, yes. Because of understanding the unreal nature of things, I am free.』

The great immortal said, 『Gautama! Let this discussion cease for now. If Gautama's disciples previously said that sentient beings are born from the union of parents, then why is it that many sentient beings unite many times, enjoy sensual pleasures many times, yet produce few offspring? What is the reason for this?』

The Buddha said, 『Great Immortal! I will now ask you with a simile. For example, one seed can only produce one tree, and one tree can bear countless fruits, some of which can continue to be seeds, while others cannot. What is the reason for this?』

The great immortal replied, 『Gautama! It is because of the wind and other conditions that the seeds of the tree are scattered and lost.』

The Buddha said:

「大仙！諸眾生果亦復如是，業風所散。大仙當知：有在藏中為蟲嚙食、有為業風之所散壞。大仙當知：樹等少障，眾生多礙。又復，大仙！諸眾生界從分別起。大仙當知：諸眾生界心心數法，處處轉行皆有攀緣，此義已說。如是，大仙！諸眾生界從分別起。」

大仙聞已，作如是言：「如是如是，瞿曇已凈此一難問。又復，瞿曇！應當更說何義劫燒？」

佛言：「大仙！以無常故，我如是說法界劫燒。大仙當知：若地劫燒，法界則二，如是有常亦有無常。若如是者，一切如來不實語說。又復，大仙！若一切法皆悉無常、變異不住，如來得名一切智人。」

大仙聞已，為摩那婆如是說言：「此名乃是如實相應一切智名。」

佛言：「大仙！若使如來不放劫燒，一切眾生不知時節、不識劫名、不識斗時、不識善時。大仙當知：若使如來不放劫燒，若善、不善業果報異，皆無知者。又復，大仙！應知此是如來方便放劫盡燒。大仙當知：諸眾生等信劫盡燒，畏當燒故，皆攝福德信于如來。

「又復，大仙！譬如有蟒名曰涎呼，彼涎呼蟒眼亦能呼、耳亦能呼、鼻亦能呼、口亦能呼。如是，大仙！如來亦爾，以佈施攝，愛語、利益、同事等攝。

「又復，大仙！譬如有人置金火中，非瞋金

【現代漢語翻譯】現代漢語譯本：『大仙（對修行者的尊稱）！所有眾生的果報也是如此，被業力之風吹散。大仙應當知道：有些（果報）在藏匿之處被蟲子啃食，有些被業力之風吹散破壞。大仙應當知道：就像樹木等有少量障礙，眾生卻有很多阻礙。而且，大仙！所有眾生界都是從分別心產生的。大仙應當知道：所有眾生界的心和心所法，在各處流轉執行都有攀緣執著，這個道理我已經說過了。像這樣，大仙！所有眾生界都是從分別心產生的。』大仙聽了之後，這樣說：『是這樣，是這樣，瞿曇（釋迦牟尼的姓氏）已經澄清了這個難題。而且，瞿曇！您應該再說說什麼是劫燒（世界毀滅）？』佛說：『大仙！因為無常的緣故，我這樣說法界會被劫燒。大仙應當知道：如果地被劫燒，法界就成了二元對立，既有常又有無常。如果這樣，一切如來所說就不是真實之語了。而且，大仙！如果一切法都是無常的、變化不定的，如來才能被稱為一切智人（全知者）。』大仙聽了之後，對摩那婆（婆羅門教的青年）這樣說：『這個名稱才是真正相應於一切智的名稱。』佛說：『大仙！如果如來不宣說劫燒，一切眾生就不知道時節、不認識劫的名字、不認識爭鬥的時期、不認識行善的時期。大仙應當知道：如果如來不宣說劫燒，那麼善與不善的業果報應的差別，就沒有人知道了。而且，大仙！應當知道這是如來方便善巧地宣說劫盡燒燬。大仙應當知道：所有眾生等相信劫盡燒燬，因為畏懼將被燒燬，都修集福德，信仰如來。』『而且，大仙！譬如有一種蟒蛇名叫涎呼（一種蟒蛇的名字），那涎呼蟒蛇的眼睛也能發出呼呼的聲音，耳朵也能發出呼呼的聲音，鼻子也能發出呼呼的聲音，嘴巴也能發出呼呼的聲音。像這樣，大仙！如來也是如此，用佈施來攝受眾生，用愛語、利益、同事等來攝受眾生。』『而且，大仙！譬如有人把金子放在火中，並不是因為嗔恨金子。

【English Translation】 English version: 'Great Immortal (a respectful term for practitioners)! The fruits of all sentient beings are also like this, scattered by the winds of karma. Great Immortal, you should know: some (fruits) are gnawed by insects in hidden places, and some are scattered and destroyed by the winds of karma. Great Immortal, you should know: just as trees and the like have few obstacles, sentient beings have many obstacles. Moreover, Great Immortal! All realms of sentient beings arise from discrimination. Great Immortal, you should know: the mind and mental functions of all sentient beings, in their wandering and functioning everywhere, have clinging and attachment; this principle I have already explained. Thus, Great Immortal! All realms of sentient beings arise from discrimination.' Having heard this, the Great Immortal said, 'So it is, so it is, Gautama (Buddha's family name) has clarified this difficult question. Moreover, Gautama! You should further explain what is the burning of the kalpa (world destruction)?' The Buddha said, 'Great Immortal! Because of impermanence, I speak of the burning of the Dharma realm by the kalpa. Great Immortal, you should know: if the earth is burned by the kalpa, the Dharma realm becomes dualistic, with both permanence and impermanence. If this were so, all the Tathagatas (Buddhas) would be speaking untruthfully. Moreover, Great Immortal! If all dharmas (phenomena) are impermanent and constantly changing, the Tathagata can be called the All-Knowing One (omniscient).' Having heard this, the Great Immortal said to the Manava (a Brahmin youth), 'This name is truly corresponding to the name of the All-Knowing One.' The Buddha said, 'Great Immortal! If the Tathagata did not proclaim the burning of the kalpa, all sentient beings would not know the seasons, would not recognize the names of the kalpas, would not recognize the times of strife, and would not recognize the times of goodness. Great Immortal, you should know: if the Tathagata did not proclaim the burning of the kalpa, then the differences in the karmic consequences of good and bad deeds would not be known by anyone. Moreover, Great Immortal! You should know that this is the Tathagata's skillful means of proclaiming the complete burning of the kalpa. Great Immortal, you should know: all sentient beings, believing in the complete burning of the kalpa, and fearing being burned, all cultivate merits and have faith in the Tathagata.' 'Moreover, Great Immortal! For example, there is a python named Sredha-hu (name of a python), that Sredha-hu python's eyes can also make a 'whoosh' sound, its ears can also make a 'whoosh' sound, its nose can also make a 'whoosh' sound, and its mouth can also make a 'whoosh' sound. Like this, Great Immortal! The Tathagata is also like this, using generosity to gather sentient beings, using loving speech, benefit, and cooperation to gather sentient beings.' 'Moreover, Great Immortal! For example, if someone puts gold in the fire, it is not out of hatred for the gold.'

故置之在火，為令善熟寶相應故，若寶相應則為貴價。大仙當知：以是因緣打熟明凈。如是，大仙！諸佛如來非無因緣放劫盡燒、非有眾生劫火所燒。」

爾時，大仙光明炬言：「希有，世尊！放劫燒火，無一眾生劫火所燒。」

佛言：「大仙！無一眾生為如來燒。又復，大仙！譬如十方雨微細雨，如來之數復多於是；十地菩薩亦復如是，在上而住。如是住已，皆以自手救諸眾生，令使解脫。大仙當知：如是眾生見諸如來及諸菩薩身色端嚴，如是見已，復見劫盡大火燒已，見自脫已，心生歡喜，清凈心生，如是愿言：『我亦如是度諸眾生、我亦如是身色端嚴、我亦如是身作金色。』眾生既起如是心已，有心解脫即時證得阿羅漢者；有見劫火心生厭離，或有證得須陀洹者、或有證得斯陀含者、或有證得阿那含者、或有證得阿羅漢者、或有證得緣覺道者、或有證得無生法忍、或有得上不退地者、或有得生四天王處、或有得生三十三天、或有得生夜摩天者、或有得生兜率陀天者、或有得生化樂天者、有生他化自在天者，有生梵天、梵輔、梵眾，如是次第乃至有生阿迦尼吒；如是，有得轉輪聖王、力轉輪王、天竺小王；如是，大仙！乃至剎利、若婆羅門、若長者等。大仙當知：以此方便令見如來色身相已，自見己

【現代漢語翻譯】現代漢語譯本：因此將寶石放在火中，是爲了使其充分燒熟，與寶物相應，如果與寶物相應，那麼就成為珍貴之物。大仙（對修行者的尊稱）應當知道：因為這個因緣，（寶石）被打磨燒熟而明亮潔凈。像這樣，大仙！諸佛如來放出劫盡之火併非沒有因緣，也不是有眾生會被劫火所燒燬。

當時，大仙光明炬（菩薩名）說：『稀有啊，世尊（對佛的尊稱）！放出劫燒之火，卻沒有一個眾生被劫火所燒燬。』

佛說：『大仙！沒有一個眾生是被如來所燒燬的。而且，大仙！譬如十方（指東、西、南、北、東南、西南、東北、西北、上、下十個方向）降下微細的雨，如來的數量比這還要多；十地菩薩（修行層次很高的菩薩）也像這樣，在上空安住。像這樣安住之後，都用自己的手救度眾生，使他們解脫。大仙應當知道：這些眾生見到諸如來以及諸菩薩身色端莊美麗，像這樣見到之後，又見到劫盡的大火燒燬一切，見到自己已經脫離劫難，心中生起歡喜，清凈的心生起，像這樣發願說：『我也要像這樣度化眾生，我也要像這樣身色端莊美麗，我也要像這樣身體呈現金色。』眾生既然生起這樣的心念之後，有心念解脫的，立刻證得阿羅漢果（佛教修行的一個果位）；有見到劫火而心生厭離的，或者有證得須陀洹果（佛教修行的初果）的，或者有證得斯陀含果（佛教修行的二果）的，或者有證得阿那含果（佛教修行的三果）的，或者有證得阿羅漢果的，或者有證得緣覺道（不依佛陀教導，自己悟道的修行者）的，或者有證得無生法忍（對諸法不生不滅的深刻理解）的，或者有得到上不退地（不會退轉的菩薩境界）的，或者有得生四天王處（佛教欲界的第一層天）的，或者有得生三十三天（佛教欲界的第二層天）的，或者有得生夜摩天（佛教欲界的第三層天）的，或者有得生兜率陀天（佛教欲界的第四層天）的，或者有得生化樂天（佛教欲界的第五層天）的，有生他化自在天（佛教欲界的第六層天）的，有生梵天、梵輔、梵眾（佛教色界的第一層天），像這樣次第乃至有生阿迦尼吒天（佛教色界的最高層天）；像這樣，有得到轉輪聖王（統治世界的理想君王）、力轉輪王（以武力征服世界的君王）、天竺小王（印度的小國王）；像這樣，大仙！乃至剎利（印度種姓制度中的武士階層）、婆羅門（印度種姓制度中的祭司階層）、長者（富有的居士）等。大仙應當知道：用這種方便使他們見到如來色身相之後，自己見到自己

【English Translation】 English version: Therefore, placing it in the fire is to ensure it is thoroughly refined, corresponding with the treasure. If it corresponds with the treasure, then it becomes a valuable item. Great Immortal (a respectful term for practitioners), you should know: because of this cause and condition, (the gem) is hammered, refined, and made bright and pure. Thus, Great Immortal! The Tathagatas (another name for Buddha) release the fire of the kalpa's end not without a reason, nor are there beings burned by the fire of the kalpa.

At that time, the Great Immortal Light Torch (name of a Bodhisattva) said: 'Rare indeed, World Honored One (a respectful term for Buddha)! Releasing the fire of the kalpa, yet not a single being is burned by the fire of the kalpa.'

The Buddha said: 'Great Immortal! Not a single being is burned by the Tathagata. Moreover, Great Immortal! For example, if the ten directions (east, west, south, north, southeast, southwest, northeast, northwest, up, and down) rain down fine rain, the number of Tathagatas is even greater than that; the Bodhisattvas of the Ten Grounds (Bodhisattvas with very high levels of practice) are also like this, abiding in the sky above. Having thus abided, they all use their own hands to save sentient beings, causing them to be liberated. Great Immortal should know: these sentient beings see the various Tathagatas and the various Bodhisattvas with their bodies and complexions being dignified and beautiful. Having seen them in this way, they also see the great fire of the kalpa's end burning everything, and seeing that they themselves have escaped the calamity, joy arises in their hearts, and a pure mind arises. They make such vows, saying: 'I too shall liberate sentient beings in this way, I too shall have a body and complexion that is dignified and beautiful in this way, I too shall have a body that is golden in this way.' Since sentient beings have given rise to such thoughts, those who have the thought of liberation immediately attain the Arhat fruit (a stage of enlightenment in Buddhism); those who see the fire of the kalpa and develop aversion, some attain the Srotapanna fruit (the first stage of enlightenment in Buddhism), some attain the Sakrdagamin fruit (the second stage of enlightenment in Buddhism), some attain the Anagamin fruit (the third stage of enlightenment in Buddhism), some attain the Arhat fruit, some attain the Pratyekabuddha path (a practitioner who attains enlightenment on their own, without the guidance of a Buddha), some attain the forbearance of non-origination of dharmas (a deep understanding of the non-arising and non-ceasing of all phenomena), some attain the ground of non-retrogression (a state of Bodhisattva that will not regress), some are born in the realm of the Four Heavenly Kings (the first heaven in the desire realm of Buddhism), some are born in the Trayastrimsa Heaven (the second heaven in the desire realm of Buddhism), some are born in the Yama Heaven (the third heaven in the desire realm of Buddhism), some are born in the Tusita Heaven (the fourth heaven in the desire realm of Buddhism), some are born in the Nirmanarati Heaven (the fifth heaven in the desire realm of Buddhism), some are born in the Paranirmita-vasavartin Heaven (the sixth heaven in the desire realm of Buddhism), some are born in the Brahma Heaven, Brahma-parisadya, Brahma-purohita (the first heaven in the form realm of Buddhism), in this order, even up to being born in the Akanistha Heaven (the highest heaven in the form realm of Buddhism); in this way, some attain the rank of a Wheel-Turning Sage King (an ideal ruler who governs the world), a Forceful Wheel-Turning King (a ruler who conquers the world by force), a small king of India; in this way, Great Immortal! Even Kshatriyas (the warrior caste in the Indian caste system), Brahmins (the priest caste in the Indian caste system), elders (wealthy lay practitioners), and so on. Great Immortal should know: using this expedient means to allow them to see the form and characteristics of the Tathagata, and then see themselves

身生大怖畏。得解脫已，知如來恩、報如來恩，親近如來，聽聞正法。既聞法已，如法修學不放逸行，以此方便令諸眾生不入惡道。

「又復，大仙！乃至幾許十地菩薩彼眼境界、所有地界、復過於此諸眾生界，彼諸眾生見生死過，一切無餘涅槃界入。大仙當知：以此因緣放劫盡燒。」

爾時，大仙名光明炬心即思惟：「此釋迦子——六波羅蜜具足大人、第一勝人——不喚我字，稱言大仙。我自試看是一切智、非一切智；我今實知是一切智，我今應當稱其實名。」

爾時，大仙名光明炬既思惟已，即白佛言：「大功德聚無量智者！一切智者！更為我說彼諸眾生何處和合。」

佛言：「大仙！當知眾生無處和合、當知眾生平等和合，是名和合；當知眾生一乘和合，是名和合；一切皆是菩薩和合，謂在無餘涅槃界處。大仙當知：眾生如是無處和合。

「大仙當知：譬如種種小河、大河，入大海已皆同一味。如是，大仙！諸眾生界諸漏盡已皆解脫味，一切平等，菩薩和合。

「又復，大仙！若諸眾生生死海中而和合者，我說彼合非是和合。又復，大仙！譬如飛蛾，風吹和合，離風則散。如是，大仙！諸眾生界迭互業縛，行地獄行生地獄中地獄和合。大仙當知：眾生如是迭互業縛，行餓

【現代漢語翻譯】現代漢語譯本：

自身產生巨大的恐懼。得到解脫后，知曉如來的恩德、報答如來的恩德，親近如來，聽聞正法。聽聞正法后，如法修學不放逸的修行，用這種方法使眾生不墮入惡道。『此外，大仙！乃至有多少十地菩薩的眼界、所有地界，超過這些眾生界，那些眾生見到生死的過患，一切都進入無餘涅槃界。大仙應當知道：因為這個因緣，劫盡時會發生火災。』當時，名為光明炬心的大仙心想：『這位釋迦牟尼的兒子——具足六波羅蜜（Six Perfections）的大人、第一殊勝之人——不稱呼我的名字，而是稱呼我為大仙。我親自試探一下，看他是一切智（omniscient）、還是非一切智；我現在確實知道他是一切智，我現在應當稱呼他的真實名字。』當時，名為光明炬的大仙思考完畢，就對佛說：『大功德聚集、擁有無量智慧的人！一切智者！請您再為我說說那些眾生在何處和合。』佛說：『大仙！應當知道眾生沒有在任何地方和合，應當知道眾生在平等中和合，這叫做和合；應當知道眾生在一乘（One Vehicle）中和合，這叫做和合；一切都是菩薩的和合，就是在無餘涅槃界的地方。大仙應當知道：眾生就是這樣沒有在任何地方和合。『大仙應當知道：譬如種種小河、大河，流入大海后都成為同一種味道。像這樣，大仙！各種眾生界，各種煩惱漏盡之後，都是解脫的味道，一切平等，菩薩和合。『此外，大仙！如果各種眾生在生死海中和合，我說那種和合不是真正的和合。此外，大仙！譬如飛蛾，被風吹到一起，離開風就散開。像這樣，大仙！各種眾生界互相被業力束縛，行地獄道，生在地獄中，地獄中的和合。大仙應當知道：眾生就是這樣互相被業力束縛，行餓

【English Translation】 English version:

They experience great fear of birth. Having attained liberation, they know the kindness of the Tathagata (Thus Come One), repay the kindness of the Tathagata, draw near to the Tathagata, and listen to the True Dharma. Having heard the Dharma, they cultivate and study the practice of non-negligence according to the Dharma, and by this means, they prevent sentient beings from entering evil paths. 『Furthermore, Great Sage! Even to the extent of how many Tenth Ground Bodhisattvas' field of vision, and all the realms of the earth, surpass these realms of sentient beings, those sentient beings see the faults of birth and death, and all enter the realm of Nirvana without remainder. Great Sage, you should know: because of this cause, the destruction of the kalpa (aeon) occurs with fire.』 At that time, the Great Sage named Light Torch Mind thought: 『This son of Shakya (Sage of the Shakya clan)—the great person who possesses the Six Paramitas (Six Perfections), the foremost and superior person—does not call me by my name, but calls me Great Sage. I will personally test whether he is omniscient or not omniscient; I now truly know that he is omniscient, I should now call him by his true name.』 At that time, the Great Sage named Light Torch, having pondered this, then said to the Buddha: 『O Accumulation of Great Merit, Possessor of Immeasurable Wisdom! O Omniscient One! Please further explain to me where those sentient beings unite.』 The Buddha said: 『Great Sage! You should know that sentient beings do not unite in any place, you should know that sentient beings unite in equality, this is called union; you should know that sentient beings unite in the One Vehicle, this is called union; all are the union of Bodhisattvas, that is, in the place of Nirvana without remainder. Great Sage, you should know: sentient beings thus do not unite in any place. 『Great Sage, you should know: just as various small rivers and large rivers, after entering the great ocean, all become the same taste. Likewise, Great Sage! The realms of sentient beings, after all outflows are exhausted, are all the taste of liberation, all equal, the union of Bodhisattvas. 『Furthermore, Great Sage! If various sentient beings unite in the ocean of birth and death, I say that union is not a true union. Furthermore, Great Sage! Just like moths, blown together by the wind, scatter when the wind ceases. Likewise, Great Sage! The realms of sentient beings are mutually bound by karma, walking the path of hell, born in hell, the union in hell. Great Sage, you should know: sentient beings are thus mutually bound by karma, walking the path of the hungry'

鬼行生餓鬼中餓鬼和合、行畜生行生畜生中畜生和合、行人天行生人天中人天和合。」

大仙復言：「一切自在一切智者！世間應供！更為我說，云何得知此人中生某甲眾生？何處和合而來生此？」

佛言：「大仙！若有眾生於地獄中和合而來生人中者，迭互相見則生噁心，彼此相憎；迭互相見，或有頭痛、或放大便、或失小便。大仙當知：此是地獄和合眾生人中生相。人中若有如是相者，于地獄中和合而來，應如是知。」

大仙復言：「世界光明一切智者！更為我說，云何得知于畜生中彼此和合來生人中，復有何相？」

佛言：「大仙！若人前身於畜生中和合而來生人中者，迭互相見則生瞋心，更求過短，常相伺便，欲為惱亂。大仙當知：此是畜生和合眾生人中生相。人中若有如是相者，于畜生中和合而來，應如是知。

「又復，大仙！若人前身於餓鬼中和合而來生人中者，愛樂臭氣，性貪飲食，慳惜不施；于餓鬼中同處來者，見其富樂則生嫉心，悕望他物。大仙當知：此是餓鬼和合眾生人中生相。人中若有如是相者，于餓鬼中和合而來，應如是知。

「又復，大仙！若人前身於人道中異處和合復為人者，彼人相見則生染心。人中若有如是相者，本於人中和合而來，應如是知

【現代漢語翻譯】現代漢語譯本：『行鬼道而生者，會於餓鬼道中餓鬼和合；行畜生道而生者，會於畜生道中畜生和合；行人道而生者，會於人道中人人和合。』

大仙又問：『一切自在一切智者！世間應供！請您再為我解說，如何得知此人是由某甲眾生轉生而來？又是從何處和合而來而生於此？』

佛說：『大仙！若有眾生從地獄中和合而來而生於人道中，他們彼此相見則會生起厭惡之心，互相憎恨；彼此相見，或者會頭痛、或者會腹瀉、或者會失禁。大仙應當知道：這就是從地獄和合而來的眾生在人道中的表現。人道中若有人有這樣的表現，就應當知道他們是從地獄和合而來。』

大仙又問：『世界光明一切智者！請您再為我解說，如何得知是從畜生道中彼此和合而來而生於人道中，又有什麼樣的表現？』

佛說：『大仙！若有人前世是從畜生道中和合而來而生於人道中，他們彼此相見則會生起嗔恨之心，更會尋找對方的缺點和過失，常常伺機而動，想要去惱亂對方。大仙應當知道：這就是從畜生道和合而來的眾生在人道中的表現。人道中若有人有這樣的表現，就應當知道他們是從畜生道和合而來。』

『又，大仙！若有人前世是從餓鬼道中和合而來而生於人道中，他們會喜愛臭氣，天性貪婪飲食，吝嗇而不肯施捨；在餓鬼道中一同生活而來的人，見到別人富裕快樂就會生起嫉妒之心，渴望得到別人的東西。大仙應當知道：這就是從餓鬼道和合而來的眾生在人道中的表現。人道中若有人有這樣的表現，就應當知道他們是從餓鬼道和合而來。』

『又，大仙！若有人前世是從人道中不同地方和合而來而再次為人，那些人相見則會生起愛染之心。人道中若有人有這樣的表現，就應當知道他們原本就是從人道中和合而來。』

【English Translation】 English version: 'Those who act in the way of ghosts are born among hungry ghosts, uniting with hungry ghosts; those who act in the way of animals are born among animals, uniting with animals; those who act in the way of humans are born among humans, uniting with humans.'

The great immortal then asked: 'O all-knowing one, free in every way! O worthy of offerings in this world! Please tell me further, how can one know that this person is born from a certain kind of being? From what union do they come to be born here?'

The Buddha said: 'Great immortal! If there are beings who come from union in hell and are born among humans, they will feel aversion and hatred when they see each other; upon seeing each other, they may have headaches, diarrhea, or incontinence. Great immortal, know this: these are the signs of beings born among humans from union in hell. If there are people among humans with such signs, know that they have come from union in hell.'

The great immortal then asked: 'O all-knowing one, light of the world! Please tell me further, how can one know that they are born among humans from union in the animal realm, and what are their characteristics?'

The Buddha said: 'Great immortal! If a person in a previous life came from union in the animal realm and is born among humans, they will feel anger when they see each other, seeking each other's faults and shortcomings, constantly waiting for an opportunity to cause trouble. Great immortal, know this: these are the signs of beings born among humans from union in the animal realm. If there are people among humans with such signs, know that they have come from union in the animal realm.'

'Furthermore, great immortal! If a person in a previous life came from union in the realm of hungry ghosts and is born among humans, they will love foul odors, be greedy for food and drink, and be stingy and unwilling to give; those who came from the same place in the realm of hungry ghosts, upon seeing others wealthy and happy, will feel jealousy and desire what belongs to others. Great immortal, know this: these are the signs of beings born among humans from union in the realm of hungry ghosts. If there are people among humans with such signs, know that they have come from union in the realm of hungry ghosts.'

'Furthermore, great immortal! If a person in a previous life came from different places in the human realm and is born as a human again, those people will feel attachment and desire when they see each other. If there are people among humans with such signs, know that they originally came from union in the human realm.'

。」

彼大仙人問言：「世尊！若天和合退生人中，彼有何相？復云何知？」

佛言：「大仙！若人前身天中和合來生人者，迭互相見樂看不捨。人中若有如是相者，本于天中和合而來，應如是知。

「大仙當知：眾生如是和合因相。」

爾時，大仙名光明炬聞佛說已，心生歡喜，而白佛言：「世尊！若有不求一切智者，如是眾生一切所作空無所獲。」

爾時，世尊告光明炬大仙人言：「如汝所問眾生身內微細我者，大仙當聽：若有分別得眾生者，彼則分別眾生細我。大仙當知：譬如有人生盲無眼，有人問言：『何者白色？』于意云何？彼生盲人不曾見色，能說如是一種色不？」

大仙答言：「不能說也。」

佛言：「如是，如是。大仙！彼生盲人眼不曾見，故不能說。我亦如是，不見眾生微細內我，是故不說。

「又復，大仙！眼非眾生；如是，非耳、非鼻、非舌、非身、非意得眾生名。又復，大仙！非五取陰得眾生名，非十八界、非十二分、十二因緣得眾生名。又復，大仙！亦非內空得眾生名、亦非外空、非內外空得眾生名。

「大仙當知：眼念不住，變異不停；如是，耳、鼻、舌、身、意等皆念不住，變異不停。如是，大仙！五陰亦爾，一念不住，變

【現代漢語翻譯】現代漢語譯本：那位大仙人問道：『世尊（Bhagavan，對佛的尊稱）！如果天人和合後退生到人間，他們會有什麼特徵？又該如何辨別呢？』佛陀說：『大仙！如果有人前世在天界和合而來投生到人間，他們會互相見到時感到快樂，並且不捨得離開。人間如果有人具有這樣的特徵，就應該知道他們是從天界和合而來。』『大仙應當知道：眾生就是這樣和合而生的。』當時，名叫光明炬的大仙人聽了佛陀的說法后，心生歡喜，對佛陀說：『世尊！如果有人不追求一切智（sarvajñāna，佛陀所證得的智慧），那麼這些眾生所做的一切都將是空無所獲。』當時，世尊告訴光明炬大仙人說：『關於你所問的眾生身內的微細「我」的問題，大仙應當聽好：如果有人分別執著于眾生，那麼他們就是在分別執著于眾生的微細「我」。大仙應當知道：譬如有一個人生來就是盲人，沒有眼睛，有人問他：『什麼是白色？』你認為怎麼樣？那個生來就是盲人的人，不曾見過顏色，能說出像白色這樣的顏色嗎？』大仙回答說：『不能說。』佛陀說：『是的，是的。大仙！那個生來就是盲人的人，因為眼睛不曾見過，所以不能說。我也是這樣，因為沒有見到眾生微細的內在的「我」，所以不說。』『而且，大仙！眼不是眾生；同樣，耳、鼻、舌、身、意也不是獲得眾生之名的原因。而且，大仙！五取蘊（pañca-upādānakkhandha，色、受、想、行、識）也不是獲得眾生之名的原因，十八界（aṣṭādaśa dhātava，眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界）、十二處（dvādaśa āyatanāni，內六處和外六處）、十二因緣（dvādaśāṅga-pratītyasamutpāda，無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）也不是獲得眾生之名的原因。而且，大仙！內空（adhyātma-śūnyatā，內在的空性）不是獲得眾生之名的原因，外空（bahirdhā-śūnyatā，外在的空性）也不是，內外空（adhyātmabahirdhā-śūnyatā，內外皆空的空性）也不是獲得眾生之名的原因。』『大仙應當知道：眼念頭不住，變異不停；同樣，耳、鼻、舌、身、意等念頭都不住，變異不停。這樣，大仙！五蘊也是這樣，一念不住，變

【English Translation】 English version: That great ascetic asked: 'Bhagavan (Blessed One, a respectful term for the Buddha)! If a Deva (god) harmoniously departs from the heavens and is reborn among humans, what are their characteristics? And how can one recognize them?' The Buddha said: 'Great ascetic! If someone from the heavens harmoniously comes to be born among humans, they will find joy in seeing each other and will be reluctant to part. If there are such characteristics in humans, then it should be known that they have come from the heavens harmoniously.' 'Great ascetic, you should know: beings are born through such harmonious causes and conditions.' At that time, the great ascetic named Light Torch, having heard the Buddha's words, felt joy in his heart and said to the Buddha: 'Bhagavan! If someone does not seek omniscience (sarvajñāna, the wisdom attained by the Buddha), then all that these beings do will be empty and without gain.' At that time, the Bhagavan told the great ascetic Light Torch: 'Regarding your question about the subtle 'self' within the beings, great ascetic, listen carefully: If someone discriminates and clings to beings, then they are discriminating and clinging to the subtle 'self' of beings. Great ascetic, you should know: For example, if someone is born blind, without eyes, and someone asks them: 'What is white?' What do you think? That person born blind, having never seen color, can they describe a color like white?' The great ascetic replied: 'They cannot.' The Buddha said: 'So it is, so it is. Great ascetic! That person born blind, because their eyes have never seen, therefore they cannot describe it. It is the same with me, because I have not seen the subtle inner 'self' of beings, therefore I do not speak of it.' 'Moreover, great ascetic! The eye is not a being; likewise, the ear, nose, tongue, body, and mind are not the cause of obtaining the name of a being. Moreover, great ascetic! The five aggregates of clinging (pañca-upādānakkhandha, form, feeling, perception, mental formations, and consciousness) are not the cause of obtaining the name of a being, nor are the eighteen elements (aṣṭādaśa dhātava, eye element, ear element, nose element, tongue element, body element, mind element, form element, sound element, smell element, taste element, touch element, dharma element, eye consciousness element, ear consciousness element, nose consciousness element, tongue consciousness element, body consciousness element, mind consciousness element), nor the twelve sense bases (dvādaśa āyatanāni, the six internal sense bases and the six external sense bases), nor the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda, ignorance, volitional action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death). Moreover, great ascetic! Inner emptiness (adhyātma-śūnyatā, emptiness of internal phenomena) is not the cause of obtaining the name of a being, nor is outer emptiness (bahirdhā-śūnyatā, emptiness of external phenomena), nor is inner and outer emptiness (adhyātmabahirdhā-śūnyatā, emptiness of both internal and external phenomena).' 'Great ascetic, you should know: the thought of the eye does not stay, it changes without stopping; likewise, the thoughts of the ear, nose, tongue, body, and mind do not stay, they change without stopping. Thus, great ascetic! The five aggregates are also like this, not staying for a single moment, changing.'

異不停。如是，大仙！三十六種不凈之物皆念不住，變異不停。如是等中無眾生名。

「又復，大仙！色物和合數名眾生。若人思量分分觀察，彼不得命、不得養育富特伽耶、亦不得人摩那婆等。

「大仙當知：若有眾生，如來不說四聖諦法；若無眾生，則是如來。若不知法，如和集取、如心取得。」

爾時，大仙光明炬言：「世尊！我光明炬自從今日求一切智。世尊！若一大劫為一日夜，數如是日三十為月，數如是月十二為歲，數如是歲以成一劫。世尊！我寧如是無邊劫中常住火坑。須彌樓山高大乃至阿迦尼吒，我寧如是無邊劫中在彼山上唸唸自墮，投身在地。如劫火燒五處熾然，我寧如是無邊劫中常以如是五火自炙。世尊！我寧忍受如是等苦，而終不能捨一切智，求一切智因緣精進，我不休息。」

爾時，五通諸仙人等皆近世尊，復從座起白世尊言：「我從今日求阿耨多羅三藐三菩提，如力所堪發勤精進。」

爾時，世尊即于仙人如是語已，眉間放光——其光名曰毗尼婆帝。此光出已，普照十方，彼十方處一切諸佛眉間亦放如是光明。毗尼婆帝光明勢力，令此大地六種震動，謂震、等震，動、平等動，起、平等起，西高東下、南高北下。十方一切諸佛如來在上雨華散此佛會，天鼓

【現代漢語翻譯】現代漢語譯本：異變不會停止。正是這樣，大仙！三十六種不凈之物，唸唸不住，變異不停。像這些事物中，並沒有所謂的『眾生』之名。又，大仙！『色』（rupa，物質）等事物和合的集合，才被稱作『眾生』。如果有人思量，並分分縷析地觀察，那麼他將無法從中找到所謂的『命』（jiva，生命）、無法找到『養育富特伽耶』（posa-pudgala，滋養補特伽羅，補特伽羅指人）、也無法找到所謂的『人』（manava，人）或『摩那婆』（manava，人）等等。大仙應當知道：如果有眾生存在，如來（Tathagata，佛的稱號）就不會宣說四聖諦法（catvari-arya-satyani，佛教的基本教義）；如果沒有眾生存在，那麼就是如來。如果不瞭解佛法，（那麼他的認識）就像是隨意的聚合，就像是隨心所欲的理解一樣。」當時，大仙光明炬說道：「世尊（Bhagavan，佛的稱號）！我光明炬從今天開始，發願求得一切智（sarvajna，對一切事物徹底的瞭解）。世尊！如果以一大劫（maha-kalpa，極長的時間單位）為一日一夜，以三十個這樣的日夜為一月，以十二個月為一年，以這樣的年數來構成一個劫。世尊！我寧願在這樣無邊劫的時間裡，常住在火坑之中。須彌樓山（Sumeru，佛教宇宙觀中的聖山）高大，乃至到達阿迦尼吒天（Akanistha，色界最高的禪定天），我寧願在這樣無邊劫的時間裡，在那座山上唸唸不停地自己墜落，投身於大地。如同劫火焚燒，五處熾烈燃燒，我寧願在這樣無邊劫的時間裡，常常用這樣的五火來焚燒自己。世尊！我寧願忍受這樣的痛苦，也終究不會捨棄對一切智的追求，爲了求得一切智的因緣而精進，我絕不休息。」當時，具有五神通的諸位仙人等都靠近世尊，又從座位上站起來，對世尊說道：「我從今天開始，發願求得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺，即最高的智慧和覺悟），將盡我所能地發起勤奮精進。」當時，世尊在對仙人們說了這些話之後，從眉間放出光明——這道光明名為毗尼婆帝（Vinipati，名稱）。這道光明發出之後，普照十方，那十方世界的一切諸佛（Buddha，覺悟者）的眉間，也放出同樣的光明。毗尼婆帝光明的力量，令此大地產生六種震動，即震動、等震動，搖動、平等搖動，升起、平等升起，西邊高起東邊下沉、南邊高起北邊下沉。十方世界的一切諸佛如來（Tathagata，佛的稱號）在上空降下花雨，散佈在這個佛會之上，天鼓（divya-dundubhi，天界的鼓）

【English Translation】 English version: The change does not stop. So it is, Great Immortal! The thirty-six kinds of impure things are not fixed in thought, and the change does not stop. Among these things, there is no name of 'sentient being'. Furthermore, Great Immortal! The combination of 'rupa' (form, matter) and other things is called 'sentient being'. If a person contemplates and observes part by part, he will not find 'jiva' (life), 'posa-pudgala' (nourishing the person, pudgala refers to a person), nor 'manava' (man) or 'manava' (man) etc. Great Immortal should know: If there are sentient beings, the Tathagata (title of Buddha) would not preach the Four Noble Truths (catvari-arya-satyani, the fundamental teachings of Buddhism); if there are no sentient beings, then that is the Tathagata. If one does not understand the Dharma, (then his understanding) is like a random aggregation, like a willful understanding. At that time, the Great Immortal Light Torch said: 'Bhagavan (title of Buddha)! I, Light Torch, from today onwards, vow to seek all-knowing wisdom (sarvajna, complete understanding of all things). Bhagavan! If one great kalpa (maha-kalpa, an extremely long unit of time) is one day and night, thirty such days and nights are one month, twelve months are one year, and such years constitute one kalpa. Bhagavan! I would rather dwell in a pit of fire for such countless kalpas. Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) is tall, even reaching Akanistha (the highest dhyana heaven in the Realm of Form), I would rather fall from that mountain again and again, throwing myself to the ground, for such countless kalpas. Like the fire of the kalpa burning, the five places burning fiercely, I would rather burn myself with such five fires for such countless kalpas. Bhagavan! I would rather endure such suffering, and I will never give up the pursuit of all-knowing wisdom, striving diligently for the cause of seeking all-knowing wisdom, I will not rest.' At that time, the immortals with the five supernatural powers all approached the Bhagavan, and rising from their seats, said to the Bhagavan: 'From today onwards, I vow to seek anuttara-samyak-sambodhi (unexcelled perfect enlightenment, the highest wisdom and enlightenment), and I will exert diligent effort to the best of my ability.' At that time, after the Bhagavan spoke these words to the immortals, he emitted light from between his eyebrows—this light was called Vinipati (name). After this light was emitted, it illuminated the ten directions, and all the Buddhas (Buddha, enlightened one) in the ten directions also emitted the same light from between their eyebrows. The power of the Vinipati light caused the earth to shake in six ways, namely shaking, equal shaking, moving, equal moving, rising, equal rising, the west rising high and the east sinking low, the south rising high and the north sinking low. All the Buddhas and Tathagatas (title of Buddha) in the ten directions rained down flowers from above, scattering them over this Buddha assembly, and the heavenly drums (divya-dundubhi, drums of the heavenly realm)

妙聲甚可愛樂。乾闥婆王作五分樂供養如來、讚歎世尊，風吹天香以熏如來。菩薩歡喜，以諸瓔珞擲置空中在如來上，華香、燒香、妙鬘、涂香、散種種香、種種妙衣、幢蓋、繒幡供養如來。諸天歡喜，于虛空中雨曼陀羅、大曼陀羅。一切大眾心生歡喜，以己所著妙好衣服用奉如來。

爾時，此處釋迦如來毗尼婆帝光明——上去乃至遍到阿迦尼吒諸天宮殿、下去乃至阿鼻地獄——如是照已，圍繞十方諸佛世尊，然後還來入世尊頂。

爾時，慧命須菩提以妙伽陀請如來曰：

「朝日釋迦子，　　放光照十方，　此非無因緣，　　唯愿為我說。　見人主奮迅，　　此眾皆生疑；　亦有歡喜意，　　清凈心悕望。　或有人合掌，　　或有言善哉，　唯愿如來說，　　除斷眾生疑。　空中帝釋王、　　梵王世界主，　心皆生歡喜，　　讚歎實功德。　諸天虛空中，　　雨種種妙華，　多有諸音樂，　　不擊自然鳴。」

爾時，世尊即告慧命須菩提言：「汝須菩提！見光明炬大仙人不？須菩提！是人未來月光世界當得成佛，號毗婆尸如來、應、正遍知，此賢劫中一千如來最後如來同時出世。須菩提！若有眾生聞毗婆尸如來名者，皆蒙威力——如如意珠，須者皆得。須菩提！八萬四千諸大

【現代漢語翻譯】現代漢語譯本：美妙的聲音非常悅耳動聽。乾闥婆王（Gandharva-raja，天神的一種）演奏五分樂來供養如來（Tathagata，佛的稱號），讚歎世尊（Bhagavan，佛的稱號），風吹送著天上的香氣來薰染如來。菩薩（Bodhisattva，覺悟的有情）們歡喜，將各種瓔珞拋向空中，落在如來上方，用鮮花、香、美妙的花鬘、涂香，散佈各種香料、各種美妙的衣服、幢幡、絲綢彩幡來供養如來。諸天（Deva，天神）歡喜，在虛空中降下曼陀羅花（Mandala，一種花名）、大曼陀羅花。一切大眾心中都生起歡喜，用自己所穿的美好衣服來奉獻給如來。

這時，此處釋迦如來（Sakyamuni Tathagata，佛教創始人）的毗尼婆帝光明（Vinaya-prabhā，戒律之光）——向上乃至遍照到阿迦尼吒諸天（Akanistha-deva，色界最高的有頂天）的宮殿、向下乃至阿鼻地獄（Avīci-naraka，八大地獄中最下層）——這樣照耀之後，圍繞十方諸佛世尊，然後返回來進入世尊的頭頂。

這時，慧命須菩提（Subhuti，佛陀的弟子）用美妙的偈頌請問如來說：

『早晨的釋迦之子（Sakya-putra，指佛陀），放出光明照耀十方，這並非沒有原因和緣由，唯愿您為我解說。見到人中之主如此奮迅，此地大眾都心生疑惑；也有人心中充滿歡喜，以清凈心來希望得到開示。或許有人合掌致敬，或許有人稱讚「善哉」，唯愿如來說法，消除斷絕眾生的疑惑。空中的帝釋王（Indra，天帝）、梵王（Brahma，色界天主）和世界之主，心中都生起歡喜，讚歎真實的功德。諸天在虛空中，降下各種美妙的花朵，還有許多音樂，不經敲擊自然鳴響。』

這時，世尊就告訴慧命須菩提說：『須菩提！你見到光明炬大仙人（Jyotisma-maharsi，過去的一位仙人）了嗎？須菩提！這個人未來在月光世界將會成佛，名號為毗婆尸如來（Vipasyin Tathagata），應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟的人），在這個賢劫（Bhadrakalpa，現在這個時期）中一千位如來中最後一位如來同時出世。須菩提！如果有眾生聽聞毗婆尸如來的名號，都能蒙受他的威力——就像如意珠（Cintamani，能滿足願望的寶珠）一樣，需要什麼都能得到。須菩提！八萬四千諸大

【English Translation】 English version: The wonderful sound was very pleasant and delightful. The Gandharva-raja (a type of celestial musician king) made offerings of five kinds of music to the Tathagata (the Thus Come One, an epithet of the Buddha), praising the World-Honored One (Bhagavan, another epithet of the Buddha), and the wind blew heavenly incense to perfume the Tathagata. The Bodhisattvas (enlightened beings) rejoiced, throwing various necklaces into the air above the Tathagata, and offered flowers, incense, wonderful garlands, scented unguents, scattered various fragrances, various wonderful garments, banners, and silken streamers to the Tathagata. The Devas (gods) rejoiced, raining down Mandarava flowers (a type of celestial flower) and great Mandarava flowers in the empty sky. All the assembly rejoiced in their hearts, offering their own beautiful garments to the Tathagata.

At that time, the Vinaya-prabha (light of discipline) of Sakyamuni Tathagata (the founder of Buddhism) here—upward, even reaching the palaces of the Akanistha-devas (the highest heaven in the Realm of Form); downward, even reaching the Avīci-naraka (the lowest of the eight great hells)—having illuminated in this way, circled the Buddhas, World-Honored Ones, of the ten directions, and then returned to enter the top of the World-Honored One's head.

At that time, the Venerable Subhuti (a disciple of the Buddha), with a wonderful gatha (verse), requested the Tathagata, saying:

'The Sakya-putra (son of the Sakyas, referring to the Buddha) of the morning sun, Releases light to illuminate the ten directions, This is not without cause and condition, May you explain it for me. Seeing the Lord of Men so vigorous, This assembly all has doubts; Some also have joyful intentions, Hoping with pure hearts. Perhaps some join their palms in respect, Perhaps some say 'Excellent!' May the Tathagata speak, To dispel the doubts of beings. The Indra (ruler of the gods) in the sky, The Brahma (lord of the Form Realm) and the lords of the world, All have joy in their hearts, Praising true merit and virtue. The Devas in the empty sky, Raining down various wonderful flowers, There are many kinds of music, Sounding naturally without being struck.'

At that time, the World-Honored One then told the Venerable Subhuti: 'Subhuti! Have you seen the Jyotisma-maharsi (a great sage of light)? Subhuti! This person will become a Buddha in the Moonlight World in the future, named Vipasyin Tathagata (one of the seven ancient Buddhas), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened), the last of the one thousand Tathagatas in this Bhadrakalpa (fortunate eon) to appear in the world at the same time. Subhuti! If there are beings who hear the name of Vipasyin Tathagata, they will all receive his power—like the Cintamani (wish-fulfilling jewel), they will obtain whatever they need. Subhuti! Eighty-four thousand great

仙人聞此法門得不退地。須菩提！是等一切，彌勒世尊佛法之中當得十地，復三百劫生自燈明如來、應、正遍知佛之世界。

「須菩提！無量菩薩聞此法門，即時皆得首楞嚴三昧、音聲智三昧、受勝位三昧、如幻三昧、界勝三昧、慧王三昧、海藏三昧、地藏三昧、虛空藏三昧、得光明三昧。須菩提！有恒河沙億數諸天，一切皆得無生法忍；無量比丘、比丘尼、優婆塞、優婆夷證阿羅漢。須菩提！恒河沙數天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，發阿耨多羅三藐三菩提心。

「須菩提！見是因緣，如來放此毗尼婆帝光明普照。」

爾時，世尊怡然微笑，出自舌根遍覆己面。彼舌根中出無量色、出種種色——所謂青、黃、赤、白等色、紫頗梨色——遍至無量無邊世界，然後還來入世尊足。

爾時，無盡意菩薩從座而起，整服一廂，右膝著地，合掌向佛白言：「世尊！若無因緣，如來不笑。今者世尊何因緣笑？」

爾時，世尊告無盡意菩薩言：「善男子！我為饒益不信眾生出舌而笑，非妄語人有如是舌。」

爾時，無盡意菩薩白佛言：「世尊！若善男子、若善女人，此法門中能為他人演說一偈，得幾許福？」

佛言：「善男子！十方世界盡佛所

【現代漢語翻譯】現代漢語譯本：仙人聽到這個法門，就能得到不退轉的地位。須菩提（Subhuti）！這些一切眾生，在彌勒（Maitreya）世尊的佛法之中，將會得到十地（Dashabhumika），並且在三百劫之後，轉生到自燈明如來（Dipankara Buddha）、應供（Arhat）、正遍知（Samyaksambuddha）佛的世界。

『須菩提（Subhuti）！無量的菩薩聽到這個法門，立刻都能得到首楞嚴三昧（Shurangama Samadhi）、音聲智三昧（Sound Wisdom Samadhi）、受勝位三昧（Supreme Position Samadhi）、如幻三昧（Illusion-like Samadhi）、界勝三昧（Realm Victory Samadhi）、慧王三昧（Wisdom King Samadhi）、海藏三昧（Ocean Treasury Samadhi）、地藏三昧（Earth Treasury Samadhi）、虛空藏三昧（Space Treasury Samadhi），得到光明三昧（Light Samadhi）。須菩提（Subhuti）！有恒河沙數億的天人，一切都得到無生法忍（Anutpattika-dharma-kshanti）；無量的比丘（bhikshu）、比丘尼（bhikshuni）、優婆塞（upasaka）、優婆夷（upasika）證得阿羅漢（Arhat）果位。須菩提（Subhuti）！恒河沙數的天（Deva）、龍（Naga）、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人非人等，發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta）。』

『須菩提（Subhuti）！見到這個因緣，如來（Tathagata）放出這個毗尼婆帝（Vinipatika）光明普照。』

當時，世尊（Bhagavan）怡然微笑，從舌根伸出舌頭遍覆自己的面部。那舌根中發出無量顏色、發出種種顏色——所謂青、黃、赤、白等色、紫頗梨色——遍至無量無邊的世界，然後又回來進入世尊（Bhagavan）的足部。

當時，無盡意菩薩（Akshayamati Bodhisattva）從座位上站起來，整理好衣服的一邊，右膝著地，合掌向佛說道：『世尊（Bhagavan）！如果沒有因緣，如來（Tathagata）不會微笑。現在世尊（Bhagavan）是因為什麼因緣而微笑呢？』

當時，世尊（Bhagavan）告訴無盡意菩薩（Akshayamati Bodhisattva）說：『善男子！我是爲了饒益不相信的眾生才伸出舌頭而笑，不是說妄語的人會有這樣的舌頭。』

當時，無盡意菩薩（Akshayamati Bodhisattva）對佛說：『世尊（Bhagavan）！如果善男子、善女人，在這個法門中能為他人演說一句偈語，能得到多少福報呢？』

佛說：『善男子！十方世界所有的佛土……』

【English Translation】 English version: The immortals, hearing this Dharma gate, will attain the ground of non-retrogression. Subhuti! All these beings, within the Buddhadharma of Maitreya (Maitreya) Buddha, will attain the Ten Grounds (Dashabhumika), and after three hundred kalpas, will be born in the world of the Tathagata (Dipankara Buddha), Worthy One (Arhat), Perfectly Enlightened One (Samyaksambuddha), Self-Illuminating Light.

'Subhuti! Countless Bodhisattvas, hearing this Dharma gate, will immediately attain the Shurangama Samadhi (Shurangama Samadhi), the Samadhi of Sound Wisdom (Sound Wisdom Samadhi), the Samadhi of Supreme Position (Supreme Position Samadhi), the Illusion-like Samadhi (Illusion-like Samadhi), the Samadhi of Realm Victory (Realm Victory Samadhi), the Samadhi of Wisdom King (Wisdom King Samadhi), the Samadhi of Ocean Treasury (Ocean Treasury Samadhi), the Samadhi of Earth Treasury (Earth Treasury Samadhi), the Samadhi of Space Treasury (Space Treasury Samadhi), and attain the Samadhi of Light (Light Samadhi). Subhuti! There are countless billions of Devas (Deva) like the sands of the Ganges River, all of whom will attain the forbearance of the non-arising of dharmas (Anutpattika-dharma-kshanti); countless Bhikshus (bhikshu), Bhikshunis (bhikshuni), Upasakas (upasaka), and Upasikas (upasika) will attain the Arhat (Arhat) fruit. Subhuti! Countless Devas (Deva), Nagas (Naga), Yakshas (Yaksa), Gandharvas (Gandharva), Asuras (Asura), Garudas (Garuda), Kinnaras (Kinnara), Mahoragas (Mahoraga), humans and non-humans, like the sands of the Ganges River, will generate the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta).'

'Subhuti! Seeing this cause and condition, the Tathagata (Tathagata) emits this Vinipatika (Vinipatika) light, illuminating everywhere.'

At that time, the Bhagavan (Bhagavan) smiled gently, and extended his tongue from the root of his tongue, covering his entire face. From that root of the tongue, countless colors emerged, various colors emerged—namely, blue, yellow, red, white, and other colors, as well as purple crystal color—reaching countless boundless worlds, and then returning to enter the feet of the Bhagavan (Bhagavan).

At that time, Akshayamati Bodhisattva (Akshayamati Bodhisattva) rose from his seat, arranged one side of his robe, knelt on his right knee, and, with palms joined, said to the Buddha: 'Bhagavan (Bhagavan)! If there were no cause and condition, the Tathagata (Tathagata) would not smile. For what cause and condition does the Bhagavan (Bhagavan) smile now?'

At that time, the Bhagavan (Bhagavan) said to Akshayamati Bodhisattva (Akshayamati Bodhisattva): 'Good man! I extend my tongue and smile for the benefit of unbelieving beings; a person who does not speak falsely has such a tongue.'

At that time, Akshayamati Bodhisattva (Akshayamati Bodhisattva) said to the Buddha: 'Bhagavan (Bhagavan)! If a good man or a good woman, within this Dharma gate, can expound even one verse for others, how much merit will they obtain?'

The Buddha said: 'Good man! All the Buddha lands in the ten directions...'

見佛眼境界，所有諸佛一切供養、一切樂具皆以供養，乃至諸佛入涅槃已，為作寶塔，所有功德；若復有能為他說此說實義句法門一偈，得福甚多，勝前福德。

「善男子！若於說此勝法門者生清凈心，贊言善哉，如是之人則為讚歎一切諸佛；若復有能供養之者，與供養我等無有異。」

爾時，世尊普遍觀察一切眾會。既觀察已，說如是言：「我今實語。善男子！當有地處隨於何處有此法門，住彼地處為一切佛之所觀察。善男子！此法門者，于當來世閻浮提中眾生如藥。若有能于如是法門三種修行——若讀、若誦、若為他說——彼人則與佛在世時請轉法輪無有差別。

「善男子！若能書寫如是法門，彼人易得阿耨多羅三藐三菩提則為不難，一切佛藏皆能住持。

「善男子！行惡道者，如是法門不逕其耳。善男子！若有眾生如是法門一逕耳者，舍人身已則生清凈佛之世界。善男子！若有供養一千諸佛種諸善根，如是法門乃逕其耳。

「善男子！若善男子、若善女人聞此法門，聞已生信，受持、讀誦、能為他說，我說彼人菩提在手，我說彼人必得五眼、自是已后諸根不劣、臨命盡時不失正念。彼人當得一切諸佛和集三昧、毗盧遮那奮迅三昧、陀羅尼藏三昧、珠印髻三昧、授記三昧、觀世印

【現代漢語翻譯】現代漢語譯本：見到佛眼境界，以所有諸佛的一切供養、一切樂具來供養諸佛，乃至諸佛入涅槃（Nirvana，寂滅）之後，為他們建造寶塔，所有這些功德；如果有人能為他人宣說此說實義句法門中的一句偈語，所得的福德非常多，勝過之前的福德。『善男子！如果對於宣說此殊勝法門的人，生起清凈心，讚歎說『善哉』，這樣的人就等於讚歎一切諸佛；如果有人能夠供養這樣的人，與供養我等沒有什麼差別。』這時，世尊普遍觀察一切大眾。觀察完畢后，說了這樣的話：『我現在說的是實話。善男子！應當有這樣的地方，無論在什麼地方有此法門，這個地方都會被一切佛所觀察。善男子！此法門，在將來的閻浮提（Jambudvipa，我們所居住的這個世界）中，對於眾生來說就像藥物一樣。如果有人能夠對這個法門進行三種修行——讀、誦、為他人宣說——這個人就與佛在世時請佛轉法輪（Dharmacakra，佛法之輪）沒有什麼差別。『善男子！如果能夠書寫這樣的法門，這個人就容易獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），這對他來說並不困難，並且能夠住持一切佛藏。』『善男子！行惡道的人，這樣的法門不會進入他們的耳朵。善男子！如果有眾生，這樣的法門一旦進入他們的耳朵，捨棄人身之後就會生到清凈的佛之世界。善男子！如果有人供養一千諸佛，種下各種善根，這樣的法門才能夠進入他們的耳朵。『善男子！如果善男子、善女人聽聞此法門，聽聞後生起信心，受持、讀誦、能夠為他人宣說，我說這個人菩提（Bodhi，覺悟）就在手中，我說這個人必定得到五眼，從此以後諸根不會變得遲鈍，臨命終時不會失去正念。這個人將得到一切諸佛和集三昧（Samadhi，禪定）、毗盧遮那（Vairocana，光明遍照）奮迅三昧、陀羅尼藏三昧、珠印髻三昧、授記三昧、觀世印三昧。』

【English Translation】 English version: Seeing the realm of the Buddha-eye, offering all the Buddhas with all kinds of offerings and all kinds of joyful instruments, and even after all the Buddhas have entered Nirvana (Nirvana, extinction), building precious pagodas for them, all these merits; if someone can speak even one verse of this Dharma gate of saying the true meaning to others, the merit obtained will be very great, surpassing the previous merit. 'Good man! If one generates a pure mind towards those who speak this supreme Dharma gate, and praises them saying 'Excellent!', such a person is equivalent to praising all the Buddhas; if someone can make offerings to such a person, there is no difference from making offerings to me and others.' At that time, the World Honored One universally observed all the assemblies. After observing, he spoke these words: 'I am now speaking the truth. Good man! There should be a place, wherever this Dharma gate exists, that place will be observed by all the Buddhas. Good man! This Dharma gate, in the future Jambudvipa (Jambudvipa, the world we live in), is like medicine for sentient beings. If someone can practice this Dharma gate in three ways—reading, reciting, and speaking it to others—this person is no different from asking the Buddha to turn the Dharma wheel (Dharmacakra, the wheel of Dharma) when the Buddha was in the world. 'Good man! If one can write down such a Dharma gate, it will be easy for that person to obtain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), which will not be difficult for him, and he will be able to uphold all the Buddha-Treasury.' 'Good man! Those who walk the evil paths, such a Dharma gate will not enter their ears. Good man! If there are sentient beings, once such a Dharma gate enters their ears, they will be born into the pure Buddha-world after abandoning their human body. Good man! If someone makes offerings to a thousand Buddhas and plants various good roots, such a Dharma gate can enter their ears. 'Good man! If a good man or a good woman hears this Dharma gate, and after hearing it, generates faith, accepts, upholds, reads, recites, and can speak it to others, I say that person has Bodhi (Bodhi, enlightenment) in their hands, I say that person will surely obtain the five eyes, and from then on their faculties will not become dull, and they will not lose right mindfulness at the time of death. That person will obtain all the Buddhas' Samadhi (Samadhi, meditation) of harmonious gathering, Vairocana (Vairocana, universal light) vigorous Samadhi, Dharani-Treasury Samadhi, Jewel-Seal Crest Samadhi, Prediction Samadhi, and World-Viewing Seal Samadhi.'

三昧、無字篋三昧；得一切法勝陀羅尼、斷疑陀羅尼、得第一義決定陀羅尼，得如是等無量百千陀羅尼門；當得五通，隨心憶念退生自在。」

爾時，世尊告文殊師利法王子言：「文殊師利！汝已供養多佛世尊，則能護念如是法門，復能處處廣為他說。文殊師利！汝所供養、恭敬、給侍幾許諸佛，尊重、讚歎所有善根，文殊師利！于意云何？如是善根為有邊際？為無邊際？可數量不？」

文殊師利答言：「世尊！不可數量。」

佛言：「文殊師利！若能於此娑婆世界五濁亂時為他廣說如是法門，其福過彼。文殊師利！若汝唯以衣服、飲食、床敷臥具、病藥所須供養爾許諸佛如來，不為他說如是法門，汝于彼佛則為得罪。文殊師利！若汝不曾供養一佛，為他廣說如是法門，汝則供養一切如來。」

世尊說已，文殊師利法王之子、光明炬等諸大仙人，一切眾會，並諸天、人、及阿修羅、乾闥婆等，聞佛所說，歡喜讚歎。

第一義法勝經

【現代漢語翻譯】現代漢語譯本『三昧（Samadhi，禪定）』、『無字篋三昧（the Samadhi of the Wordless Basket）』；獲得『一切法勝陀羅尼（Sarva Dharma Victory Dharani）』、『斷疑陀羅尼（Doubt-Severing Dharani）』、獲得『第一義決定陀羅尼（Ultimate Meaning Determination Dharani）』，獲得像這樣無量百千的陀羅尼門；應當獲得五神通，隨心憶念，對於退生能夠自在。

這時，世尊告訴文殊師利（Manjushri）法王子說：『文殊師利！你已經供養過很多佛世尊，所以能夠護念這樣的法門，又能到處廣泛地為他人宣說。文殊師利！你所供養、恭敬、侍奉了多少諸佛，尊重、讚歎所有的善根，文殊師利！你認為怎麼樣？這樣的善根是有邊際的？還是沒有邊際的？可以數量嗎？』

文殊師利回答說：『世尊！不可以數量。』

佛說：『文殊師利！如果能夠在這樣的娑婆世界（Saha World）五濁混亂的時候，為他人廣泛宣說這樣的法門，他的福報超過前者。文殊師利！如果你僅僅用衣服、飲食、床鋪臥具、治病的藥物來供養那麼多的諸佛如來，而不為他人宣說這樣的法門，你對於那些佛來說就是得罪了。文殊師利！如果你不曾供養過一佛，卻為他人廣泛宣說這樣的法門，你就是供養了一切如來。』

世尊說完之後，文殊師利法王之子、光明炬等各位大仙人，所有在場的聽眾，以及諸天、人、阿修羅（Asura）、乾闥婆（Gandharva）等，聽了佛所說的話，都歡喜讚歎。

第一義法勝經

【English Translation】 English version 『Samadhi (concentration)』 and 『the Samadhi of the Wordless Basket』; obtaining the 『Sarva Dharma Victory Dharani』, the 『Doubt-Severing Dharani』, and obtaining the 『Ultimate Meaning Determination Dharani』, thus acquiring countless hundreds of thousands of Dharani gates; one should attain the five supernormal powers, freely remembering and controlling rebirth at will.

At that time, the World Honored One said to Manjushri, the Dharma Prince: 『Manjushri! You have already made offerings to many Buddhas, so you are able to protect and uphold such a Dharma gate, and can widely proclaim it to others everywhere. Manjushri! How many Buddhas have you made offerings to, revered, and served, respecting and praising all good roots? Manjushri! What do you think? Are such good roots finite or infinite? Can they be quantified?』

Manjushri replied: 『World Honored One! They cannot be quantified.』

The Buddha said: 『Manjushri! If one can widely proclaim such a Dharma gate to others during the turbulent times of the five defilements in this Saha World, their merit surpasses that. Manjushri! If you only use clothing, food, bedding, and medicine to make offerings to so many Buddhas and Tathagatas, but do not proclaim such a Dharma gate to others, you would be offending those Buddhas. Manjushri! If you have never made offerings to a single Buddha, but widely proclaim such a Dharma gate to others, you would be making offerings to all Tathagatas.』

After the World Honored One spoke, Manjushri, the Dharma Prince, the great immortals such as Light Torch, all the assembled listeners, as well as the devas, humans, asuras, gandharvas, and others, hearing what the Buddha had said, rejoiced and praised it.

The Sutra of the Victory of the Ultimate Meaning