T17n0834_大威燈光仙人問疑經
大正藏第 17 冊 No. 0834 大威燈光仙人問疑經
No. 834 [No. 833]
大威燈光仙人問疑經
隋天竺三藏阇那崛多等譯
如是我聞：
一時婆伽婆在伽耶城，成道未久，與諸比丘一切眾俱，其中或有得於一果，及以二果、三、四果者，隨其得果所有功德皆悉明凈。復有九十九億諸菩薩眾及二十八億諸天眾等，復有比丘、比丘尼、優婆塞、優婆夷無量眾數，及六萬力士、十二億等諸尼乾子，復有八萬四千五通仙人，復有五百諸外道等——皆悉以灰涂于身體，露現胸臆，肉盡脂消，唯余皮骨，傴僂曲背，結髮自裹，披樹皮衣，手執瓶罐，處處尋求語言論義。
爾時，世尊如須彌山處黑山內，光明照耀，威德絕倫；如來世尊亦復如是，于諸仙中為最第一。又如六牙清凈白象獨自在於白羊群內、如月夜朗映蔽眾螢、如曼陀花生蘆葦町、如金翅鳥處在烏群；世尊于彼諸仙眾中亦復如是，威德照明倍復殊勝。
爾時，世尊即便入于寶舍三昧，現無量神通，普放凈光，遍身明耀，于身左右迭相交繞。又于自身出無量億諸化佛身，一一化身復出無量億諸化佛。復自身中出無量億諸菩薩身、無量帝釋身、無量梵王身、無量四天王身、無量百千阿羅漢身
【現代漢語翻譯】 現代漢語譯本 大威燈光仙人問疑經
隋天竺三藏阇那崛多等譯
如是我聞：
一時，婆伽婆（Bhagavan，世尊）在伽耶城，成道未久，與眾多比丘（bhikkhu，佛教僧侶）聚集在一起，其中有些證得初果（sotāpanna，須陀洹），有些證得二果（sakadāgāmin，斯陀含）、三果（anāgāmin，阿那含）、四果（arahant，阿羅漢），他們各自所證得的果位的功德都非常明凈。還有九十九億諸菩薩眾，以及二十八億諸天眾等，還有比丘、比丘尼（bhikkhunī，女佛教僧侶）、優婆塞（upāsaka，男居士）、優婆夷（upāsikā，女居士）無數，以及六萬力士、十二億尼乾子（Nigaṇṭha，耆那教徒），還有八萬四千五通仙人，以及五百諸外道等——他們都用灰塗抹身體，袒露胸膛，肉盡脂消，只剩下皮包骨頭，彎腰駝背，把頭髮結起來自己纏繞，披著樹皮做的衣服，手裡拿著瓶罐，到處尋求辯論。
那時，世尊如同須彌山（Sumeru，佛教宇宙觀中的聖山）處在黑山之中，光明照耀，威德無比；如來世尊也是這樣，在眾仙人中最為第一。又如六牙清凈的白象獨自在白羊群中，如同明亮的月光掩蓋了眾多的螢火蟲，如同曼陀羅花（Mandala，圓形圖案，此處指美好的事物）生長在蘆葦叢中，如同金翅鳥（Garuda，一種神鳥）處在烏鴉群中；世尊在那些仙人之中也是這樣，威德光明更加殊勝。
那時，世尊隨即進入寶舍三昧（Ratnagarbha-samādhi，一種禪定），顯現無量神通，普放清凈的光芒，全身明亮照耀，光芒在身體左右交相環繞。又從自身顯現出無量億的諸化佛身，每一個化身又顯現出無量億的諸化佛。又從自身中顯現出無量億的諸菩薩身、無量帝釋身（Indra，天帝）、無量梵王身（Brahmā，色界天之主）、無量四天王身（Caturmahārājakāyika，四大天王）、無量百千阿羅漢身。
【English Translation】 English version The Sutra of the Greatly Majestic Light Immortal's Questions
Translated by Tripiṭaka Jñānagupta of India during the Sui Dynasty
Thus have I heard:
At one time, the Bhagavan (Bhagavan, The World-Honored One) was in the city of Gaya, not long after his enlightenment, together with all the assembled Bhikkhus (bhikkhu, Buddhist monks). Among them were some who had attained the first fruit (sotāpanna), as well as the second fruit (sakadāgāmin), third fruit (anāgāmin), and fourth fruit (arahant). The merits of their respective attainments were all clear and pure. There were also ninety-nine billion Bodhisattvas, twenty-eight billion Devas (deva, gods), and countless Bhikkhus, Bhikkhunis (bhikkhunī, Buddhist nuns), Upasakas (upāsaka, male lay devotees), and Upasikas (upāsikā, female lay devotees), as well as sixty thousand strong men, twelve billion Nigaṇṭhas (Nigaṇṭha, Jain ascetics), eighty-four thousand five-powered Immortals, and five hundred other heretics—all of whom smeared their bodies with ashes, exposed their chests, their flesh exhausted and fat depleted, leaving only skin and bones, hunched over with curved backs, their hair tied up and wrapped, wearing bark clothing, holding bottles and jars in their hands, seeking arguments and debates everywhere.
At that time, the World-Honored One, like Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) within the Black Mountains, shone with light and majestic virtue; the Tathagata (Tathāgata, Thus Come One) was also like this, being the foremost among all the Immortals. Like a pure white elephant with six tusks alone in a flock of white sheep, like the bright moonlight obscuring the many fireflies, like a Mandala flower (Mandala, a circular pattern, here referring to something beautiful) growing in a field of reeds, like a Garuda (Garuda, a mythical bird) among a flock of crows; the World-Honored One was also like this among those Immortals, his majestic virtue and illumination even more outstanding.
At that time, the World-Honored One immediately entered the Ratnagarbha-samādhi (Ratnagarbha-samādhi, a type of meditative concentration), manifesting immeasurable supernatural powers, universally emitting pure light, his entire body shining brightly, the light interweaving around his body to the left and right. Moreover, from his own body, he emitted immeasurable billions of manifested Buddha bodies, and each manifested body emitted immeasurable billions of manifested Buddhas. Furthermore, from his own body, he emitted immeasurable billions of Bodhisattva bodies, immeasurable Indra (Indra, the king of gods) bodies, immeasurable Brahmā (Brahmā, the lord of the Form Realm) bodies, immeasurable Four Heavenly Kings (Caturmahārājakāyika, the Four Heavenly Kings) bodies, and immeasurable hundreds of thousands of Arhat (arahant) bodies.
，無量百千比丘、比丘尼、優婆塞、優婆夷身，無量大轉輪王身、無量小轉輪王身、無量粟散諸小王身、無量東海洲中邊地人身、無量南天竺等所有諸地一切人身，無量剎利大姓、諸婆羅門等、大富長者一切人身。如是等種種形類、種種服飾、種種言說，所有一切諸天界分，一切皆從如來身出。
爾時，一切大眾各懷疑心，迭共相觀。時諸菩薩皆大歡喜，雨諸珍寶供養之具乃至瓔珞，供養如來。
爾時，世尊現是瑞已，還從寶舍三昧起。從三昧起已，如師子王頻申顧視，普觀十方。觀十方已，即時見彼十方世界一切所有諸佛剎土及此娑婆大千世界——以佛眼觀，分明顯現猶如掌中。
如此釋迦如來放大神通種種變現，十方一切諸佛亦復如是現化佛身，從化佛身示化佛身，彼諸如來所有化佛皆來雲集世尊大會。復有無量恒河沙等諸菩薩眾、比丘、比丘尼、優婆塞、優婆夷——過諸譬喻——各執種種供養之具，隨其所應堪供養者，來詣佛所。復有天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等一切大眾，隨其住處皆見如來神通力已，從彼而來赴此海會。
爾時，十方諸來菩薩各以無上供養之具供養如來。設供養已，各以六波羅蜜之所成就師子高座，隨其身量稱座而坐；乃
【現代漢語翻譯】 現代漢語譯本：無量百千比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾）之身，無量大轉輪王（cakravarti，以正法統治世界的理想君主）之身、無量小轉輪王之身、無量粟散諸小王之身、無量東海洲中邊地人之身、無量南天竺等所有諸地一切人之身，無量剎利（ksatriya，古代印度社會中的武士和統治階層）大姓、諸婆羅門（brahmana，古代印度社會中的祭司階層）等、大富長者一切人之身。如是等等種種形貌種類、種種服飾、種種言語，所有一切諸天界分，一切都從如來（tathagata，佛的稱號之一，意為『如實而來者』）身中顯現出來。 當時，一切大眾各自心懷疑惑，互相觀望。這時，諸位菩薩（bodhisattva，立志成佛的修行者）都非常歡喜，降下各種珍寶供養之物乃至瓔珞，供養如來。 當時，世尊（bhagavan，佛的稱號之一，意為『世尊』）顯現這種瑞相之後，又從寶舍三昧（samadhi，禪定）中起身。從三昧起身之後，如獅子王伸腰回顧，普遍觀看十方。觀看十方之後，立刻見到那十方世界一切所有的諸佛剎土以及這娑婆（saha，意為『堪忍』，指我們所居住的這個充滿煩惱的世界）大千世界——以佛眼觀察，分明顯現猶如在手掌之中。 如此釋迦如來（Sakyamuni，佛教的創始人）放出大神通，種種變化顯現，十方一切諸佛也同樣顯現化佛之身，從化佛之身又示現化佛之身，那些如來所有的化佛都來雲集世尊的大會。又有無量恒河沙數等等的諸菩薩眾、比丘、比丘尼、優婆塞、優婆夷——超過一切譬喻——各自拿著種種供養之物，隨著他們所適合供養的，來到佛的處所。又有天（deva，神）、龍（naga，一種神獸）、夜叉（yaksa，一種守護神）、乾闥婆（gandharva，一種天上的樂神）、阿修羅（asura，一種好戰的神）、迦樓羅（garuda，一種金翅鳥神）、緊那羅（kinnara，一種半人半鳥的神）、摩睺羅伽（mahoraga，一種大蟒神）、人非人等等一切大眾，隨著他們所居住的地方，都見到如來的神通力之後，從那裡來到這海會。 當時，十方前來的諸位菩薩各自以無上的供養之物供養如來。設定供養之後，各自以六波羅蜜（paramita，意為『到彼岸』，指佈施、持戒、忍辱、精進、禪定、智慧這六種修行方法）所成就的獅子高座，隨著他們的身量大小，相稱地坐下；於是
【English Translation】 English version: Immeasurable hundreds of thousands of bhiksus (monks), bhiksunis (nuns), upasakas (male lay devotees), and upasikas (female lay devotees); immeasurable bodies of great cakravartis (wheel-turning kings, ideal rulers who govern the world with righteousness), immeasurable bodies of small cakravartis, immeasurable bodies of numerous small kings, immeasurable bodies of people from the borderlands in the East Sea Continent, immeasurable bodies of all people in all lands such as South India, immeasurable bodies of great ksatriya (warrior and ruling class in ancient India) families, brahmanas (priestly class in ancient India), and wealthy elders. All such various forms, various garments, various languages, and all the realms of the heavens, all emanated from the body of the Tathagata (one of the titles of the Buddha, meaning 'the one who comes as it is'). At that time, all the assembly had doubts in their minds and looked at each other. Then all the bodhisattvas (beings who aspire to become Buddhas) were greatly delighted and rained down various precious offerings, even necklaces, to offer to the Tathagata. At that time, after the Bhagavan (one of the titles of the Buddha, meaning 'World-Honored One') manifested this auspicious sign, He arose from the samadhi (meditative absorption) in the Treasure Pavilion. After arising from samadhi, like a lion king stretching and looking around, He gazed upon the ten directions. After gazing upon the ten directions, He immediately saw all the Buddha-lands in the ten directions and this Saha (meaning 'enduring', referring to the world we live in, full of suffering) Great Thousand World—observed with the Buddha-eye, clearly appearing as if in the palm of His hand. Thus, Sakyamuni (the founder of Buddhism) Tathagata emitted great spiritual powers and various transformations. All the Buddhas in the ten directions also manifested transformation bodies of Buddhas. From the transformation bodies of Buddhas, they further showed transformation bodies of Buddhas. All the transformation Buddhas of those Tathagatas came to assemble at the World-Honored One's great assembly. Furthermore, there were immeasurable numbers of bodhisattvas, bhiksus, bhiksunis, upasakas, and upasikas—beyond all metaphors—each holding various offerings, according to what they were suitable to offer, and came to the Buddha's place. Furthermore, there were devas (gods), nagas (serpent deities), yakshas (guardian spirits), gandharvas (celestial musicians), asuras (belligerent deities), garudas (mythical bird-like creatures), kinnaras (mythical half-human, half-bird creatures), mahoragas (great serpent deities), humans, non-humans, and all the great assembly. Wherever they resided, after seeing the Tathagata's spiritual power, they came from there to attend this ocean-like assembly. At that time, the bodhisattvas who came from the ten directions each offered the Tathagata with supreme offerings. After making the offerings, each took a high lion throne accomplished by the six paramitas (perfections, namely generosity, morality, patience, diligence, concentration, and wisdom), and sat down according to the size of their bodies; then
至人非人等各稱身座，復座而坐。
釋迦如來所教化者——上至阿迦尼吒天、下至阿鼻地獄——所有化類皆悉而還。還已，當於是時以佛力故，皆見十方諸佛世界猶如一會。所有十方一切諸佛所教化者，一切皆從釋迦如來諸毛孔入；釋迦如來所教化者，皆從彼佛身諸毛孔入。
現如是已，當爾之時于彼眾中有一菩薩名曰勝分，從坐而起，進止庠序，容貌端嚴，偏袒右肩，右膝著地，合掌向佛而說偈言：
「佛世甚希有， 為眾故顯現， 此事未曾有， 覆蔽一切魔。 迭共相觀面， 唱言：『希有事。 我等何故來？』 出言：『我破壞、 我等輩可憐， 唯首骸骨消。 我等既羸瘦， 枯老復失樂， 無言字神通， 覆翳我道刺。』 大神通佛子， 今自顯佛法， 此眾生疑心， 復生大歡喜， 此會皆出言： 『我等愿作佛。』 文殊在眾中， 佛子眾圍繞， 文殊侍多佛， 來顯說神通。 為何法現相？ 今佛說何法？ 咸生是疑心， 愿為我眾說。」
爾時，彼眾中——以魔力故——有一仙人名威燈光，即白勝分菩薩言：「童子！汝且默然，我今發問。若是沙門能決於我心所疑者，乃可得名為薩婆若；若不能決我疑心者，云何
【現代漢語翻譯】 現代漢語譯本 證悟者和非證悟者各自按照身份就座，然後重新坐下。
釋迦如來（Shakya Tathagata）所教化的一切眾生——上至阿迦尼吒天（Akanistha Heaven），下至阿鼻地獄（Avici Hell）——全都返回。返回之後，當時因為佛陀的力量，都看見十方諸佛世界猶如一個集會。所有十方一切諸佛所教化的眾生，一切都從釋迦如來（Shakya Tathagata）的各個毛孔進入；釋迦如來（Shakya Tathagata）所教化的眾生，都從其他佛的身上的各個毛孔進入。
顯現這樣的景象之後，當時在那大眾中有一位菩薩，名叫勝分（Shengfen），從座位上站起來，進退有度，容貌端莊，袒露右肩，右膝著地，合掌向佛，用偈語說道：
『佛陀出現在世間非常稀有，爲了眾生而顯現，這件事前所未有，能遮蔽一切魔障。 大家互相觀看面容，說道：『這是稀有的事情。我們為何而來？』 出言說：『我破壞，我們這些同類可憐，只剩下頭顱和骨骸消散。 我們已經非常羸弱消瘦，又衰老而失去快樂，沒有言語文字的神通，遮蔽了我們修道的荊棘。』 具有大神通的佛子，現在親自顯現佛法，這些眾生心中的疑慮，又轉變為巨大的歡喜， 這次集會中的人都說：『我們願意成佛。』 文殊（Manjushri）菩薩在大眾之中，被許多佛子圍繞， 文殊（Manjushri）侍奉過許多佛陀，前來顯現神通。 因為什麼法而顯現這樣的景象？ 現在佛陀要說什麼法？ 大家心中都產生這樣的疑問，希望您能為我們大眾解說。』
當時，在那大眾中——因為魔力的緣故——有一位仙人名叫威燈光（Weidengguang），就對勝分（Shengfen）菩薩說：『童子！你暫且沉默，現在由我來發問。如果這位沙門能夠解決我心中的疑惑，才可以被稱作薩婆若（Sarvajna，一切智者）；如果不能解決我的疑惑，又怎麼能……』
【English Translation】 English version The accomplished beings and the non-accomplished ones each took their seats according to their status, and then sat down again.
All beings taught by Shakya Tathagata (釋迦如來) – from the Akanistha Heaven (阿迦尼吒天) above to the Avici Hell (阿鼻地獄) below – all returned. Having returned, at that time, due to the power of the Buddha, they all saw the worlds of the Buddhas of the ten directions as if they were one assembly. All those taught by all the Buddhas of the ten directions, all entered from the various pores of Shakya Tathagata (釋迦如來); those taught by Shakya Tathagata (釋迦如來), all entered from the various pores of the bodies of those Buddhas.
Having manifested in this way, at that time in that assembly there was a Bodhisattva named Shengfen (勝分), who rose from his seat, advanced and retreated with composure, his appearance dignified, baring his right shoulder, placing his right knee on the ground, joining his palms towards the Buddha, and spoke in verse:
'It is very rare for a Buddha to appear in the world, appearing for the sake of sentient beings, this matter has never happened before, it can cover all demonic obstacles. Everyone looks at each other's faces, saying: 'This is a rare thing. Why have we come?' Saying: 'I destroy, we of this kind are pitiful, only the head and bones remain to dissipate.' 'We are already very weak and emaciated, and old and have lost joy, without the supernatural power of words, obscuring the thorns of our path.' 'The Buddha's son with great supernatural powers, now personally manifests the Dharma, the doubts in the minds of these sentient beings, turn into great joy,' 'Everyone in this assembly says: 'We wish to become Buddhas.' Manjushri (文殊) Bodhisattva is in the midst of the assembly, surrounded by many Buddha's sons,' 'Manjushri (文殊) has served many Buddhas, and has come to manifest supernatural powers.' 'For what Dharma is such a sight manifested? What Dharma will the Buddha now speak? Everyone has such doubts in their minds, we hope that you can explain it for us.'
At that time, in that assembly – due to the power of Mara (魔) – there was an immortal named Weidengguang (威燈光), who then said to the Bodhisattva Shengfen (勝分): 'Young man! You be silent for now, I will now ask the questions. If this Shramana (沙門) can resolve the doubts in my mind, then he can be called Sarvajna (薩婆若, all-knowing); if he cannot resolve my doubts, then how can he...'
得名一切智也？如是神變，若幻作者、摩醯首羅、那羅延等所說咒咀，凡世間人用是法故，亦能成就諸如是等無量之事。豈足為奇？」
作是語時，如來世尊熙怡微笑。既微笑已，普觀諸仙一切大眾。觀察眾已，即告威燈光大仙人言：「汝威燈光！今正是時，恣汝所問，如我智力為汝解說。」
爾時，威燈光大仙人即問佛言：「瞿曇沙門！先與我說眾生體者從何處生？幾粗？幾細？眾生內體性者，為一搩耶？一尺耶？一指耶？乃至若大麥、小麥、大豆、小豆等分耶？乃至芥子許眾生內體性耶？」
作是問已，爾時世尊即贊威燈光大仙人言：「善哉，善哉。汝威燈光快問是義，如六萬劫壽命者。」
爾時，世尊作是語時，諸仙人等皆大驚怪，作是念言：「我等與彼大仙久居共在一處，猶尚未知大威燈光壽命算數，今是瞿曇云何速得如是覺知？」
爾時，世尊即復告于彼威燈光大仙人言：「汝大仙人！諦聽諦受，善思念之，吾當為汝具足善說。汝問我言：『眾生體者從何處生？』大仙當知：實無言說、無有字句可說。眾生有所從來，但以無明行等諸因緣故起彼眾生，乃至生、老、病、死等諸因緣故起彼眾生。大仙！復有因緣能起眾生，所謂以母為因、以父為緣，得生眾生。複次，父母和合
【現代漢語翻譯】 現代漢語譯本：僅僅因為獲得『一切智』（Sarvajna，指佛陀所證悟的智慧）之名嗎？像這樣的神通變化，即使是幻術師、摩醯首羅（Maheshvara，大自在天）、那羅延（Narayana，毗濕奴）等所說的咒語，凡是世間人使用這些方法，也能成就諸如此類無量的事情。這有什麼值得驚奇的呢？」
當他說這些話的時候，如來世尊喜悅地微笑。微笑之後，普遍地觀察所有的仙人和大眾。觀察完畢后，就告訴威燈光大仙人說：『你，威燈光！現在正是時候，隨你發問，我將盡我的智慧能力為你解答。』
當時，威燈光大仙人就問佛陀說：『瞿曇沙門（Gautama shramana，對釋迦牟尼佛的稱呼）！請先告訴我眾生的身體是從哪裡產生的？有多少粗的部分？有多少細的部分？眾生的內在體性，是一搩（zhā，張開的大拇指到中指的距離）長嗎？一尺長嗎？一指長嗎？乃至像大麥、小麥、大豆、小豆等那麼大嗎？乃至像芥菜籽那麼大的眾生的內在體性嗎？』
當他提出這個問題后，當時的世尊就讚歎威燈光大仙人說：『好啊，好啊。你，威燈光，問得好，就像有六萬劫壽命的人一樣。』
當時，世尊說這些話的時候，眾仙人等都非常驚訝，心想：『我們和這位大仙人長久地住在一起，尚且不知道大威燈光的壽命，現在這位瞿曇怎麼這麼快就知道了？』
當時，世尊又告訴那位威燈光大仙人說：『你，大仙人！仔細聽，仔細接受，好好思考，我將為你詳細地解說。你問我：『眾生的身體是從哪裡產生的？』大仙應當知道：實際上沒有言語、沒有字句可以描述。眾生並非從某處而來，只是因為無明、行等各種因緣才產生那些眾生，乃至生、老、病、死等各種因緣才產生那些眾生。大仙！還有其他的因緣能夠產生眾生，就是以母親為因，以父親為緣，才能產生眾生。再次，父母和合
【English Translation】 English version: Is it merely because of obtaining the name of 『Sarvajna』 (all-knowing, referring to the wisdom attained by the Buddha)? Such supernatural transformations, even the spells spoken by illusionists, Maheshvara (the Great Lord, Shiva), Narayana (Vishnu), etc., ordinary people in the world, using these methods, can also accomplish countless things like these. What is so surprising about that?'
As he spoke these words, the Tathagata, the World-Honored One, smiled joyfully. After smiling, he gazed upon all the immortals and the entire assembly. Having observed the assembly, he then said to the great immortal, Radiant Light: 'Radiant Light, now is the right time. Ask whatever you wish, and I will explain it to you according to my wisdom and ability.'
At that time, the great immortal Radiant Light then asked the Buddha: 'Gautama shramana (a term for Shakyamuni Buddha), please first tell me, from where do the bodies of sentient beings originate? How many are coarse? How many are subtle? Is the inner nature of sentient beings one span in length? One foot in length? One finger in length? Or even the size of a barley grain, a wheat grain, a soybean, a small bean, etc.? Or even the size of a mustard seed, the inner nature of sentient beings?'
After he asked this question, the World-Honored One then praised the great immortal Radiant Light, saying: 'Excellent, excellent. You, Radiant Light, have asked well, just like someone with a lifespan of sixty thousand kalpas.'
At that time, when the World-Honored One spoke these words, all the immortals were greatly astonished, thinking: 'We have lived with this great immortal for a long time, and we still do not know the calculation of the lifespan of the great Radiant Light. How can this Gautama know it so quickly?'
At that time, the World-Honored One then said again to that great immortal Radiant Light: 'You, great immortal! Listen carefully, receive carefully, and contemplate well. I will explain it to you in detail. You asked me: 『From where do the bodies of sentient beings originate?』 Great immortal, you should know: in reality, there are no words, no phrases that can describe it. Sentient beings do not come from anywhere, but it is because of ignorance, actions, and other causes and conditions that those sentient beings arise, and even because of birth, old age, sickness, death, and other causes and conditions that those sentient beings arise. Great immortal! There are also other causes and conditions that can give rise to sentient beings, namely, with the mother as the cause and the father as the condition, sentient beings can be born. Furthermore, the union of parents
以之為因，邪念妄想起諸業風，吹識種子置胎藏中，即是彼緣。複次，苦聖諦，集、滅、道聖諦，是眾生也。複次，五陰分、十八界和合故，是眾生也。複次，大仙！不離眾生有業、不離業有眾生，眾生是業、業是眾生。汝當知之：眾生界者，不增、不減。」
大仙人言：「瞿曇！若眾生界不增、不減者，何故眾生舍垢身已得自在身？」
佛言：「汝大仙人！如汝所言是大不可。何以故？若自在得自在者，應不墮落，常在自在中；若自在身不得自在者，云何名得自在也？大仙人！譬如螢火蟲作是心念：『我光明焰悉能遍照于閻浮提。』假使螢火蟲實能放光遍照閻浮提者，終亦不能使無伏心者得，名真自在。複次，大仙！若自在得自在者，應盡諸煩惱垢；不自在故，應長諸煩惱。若諸煩惱垢與自在等共有者，是故眾生界無有增減而可見也。」
時大仙人復言：「瞿曇！汝可不作盡諸煩惱耶？」
佛言：「汝大仙人！我亦不作盡諸煩惱、亦復不增諸煩惱。」
大仙人言：「今汝瞿曇若如是者，亦不應言：『我得自在。』」
佛言：「大仙！如是，如是。大仙當知：我亦不言：『我得自在。』何以故？我無實故，亦不自在。」
大仙人言：「汝瞿曇且置是語。瞿曇！如汝前言：
【現代漢語翻譯】 現代漢語譯本：以此為因，邪念和妄想引起各種業力之風，將意識的種子安置在母胎之中，這就是所謂的緣。此外，苦聖諦（duhkha-satya，對苦的真理），集聖諦（samudaya-satya，對苦的根源的真理）、滅聖諦（nirodha-satya，對苦的止息的真理）、道聖諦（marga-satya，對達到苦的止息的道路的真理），都是眾生。此外，五陰（panca-skandha，色、受、想、行、識）的分解、十八界（dasa-ayatanani，六根、六塵、六識）的和合，也是眾生。此外，大仙！不能脫離眾生而有業，也不能脫離業而有眾生，眾生就是業，業就是眾生。你應該知道：眾生的界限，既不增加，也不減少。」
大仙人說：『喬達摩（Gautama，釋迦牟尼的姓）！如果眾生的界限不增加也不減少，為什麼眾生捨棄了污穢的身體后能得到自在之身？』
佛說：『你這位大仙人！如你所說是非常不合理的。為什麼呢？如果自在能得到自在，那就不應該墮落，應該永遠處於自在之中；如果自在之身不能得到自在，又怎麼能稱之為得到自在呢？大仙人！譬如螢火蟲這樣想：『我的光明火焰能夠遍照整個閻浮提（Jambudvipa，我們所居住的世界）。』 即使螢火蟲真的能放光遍照閻浮提，最終也不能使沒有降伏內心的人，被稱為真正的自在。此外，大仙！如果自在能得到自在，就應該斷盡所有的煩惱垢；因為不自在，就應該增長所有的煩惱。如果所有的煩惱垢與自在是同等存在的，所以眾生的界限沒有增加或減少是可以理解的。』
當時，大仙人又說：『喬達摩！你難道沒有斷盡所有的煩惱嗎？』
佛說：『你這位大仙人！我既沒有斷盡所有的煩惱，也沒有增加任何煩惱。』
大仙人說：『現在你喬達摩如果這樣說，也不應該說：『我得到了自在。』』
佛說：『大仙！是的，是的。大仙應該知道：我也不說：『我得到了自在。』為什麼呢？因為我沒有實體，所以也不自在。』
大仙人說：『你喬達摩暫且放下這些話。喬達摩！如你之前所說：』
【English Translation】 English version: 'Because of this cause, evil thoughts and delusions give rise to the winds of karma, placing the seed of consciousness in the womb; this is the condition. Furthermore, the Noble Truth of Suffering (duhkha-satya, the truth of suffering), the Noble Truth of the Origin of Suffering (samudaya-satya, the truth of the origin of suffering), the Noble Truth of the Cessation of Suffering (nirodha-satya, the truth of the cessation of suffering), and the Noble Truth of the Path to the Cessation of Suffering (marga-satya, the truth of the path to the cessation of suffering) are all sentient beings. Furthermore, the separation of the five skandhas (panca-skandha, form, feeling, perception, mental formations, and consciousness) and the union of the eighteen realms (dasa-ayatanani, the six sense bases, the six sense objects, and the six consciousnesses) are also sentient beings. Furthermore, great immortal! There is no karma apart from sentient beings, and there are no sentient beings apart from karma; sentient beings are karma, and karma is sentient beings. You should know that the realm of sentient beings neither increases nor decreases.'
The great immortal said, 'Gautama (Gautama, the family name of Sakyamuni)! If the realm of sentient beings neither increases nor decreases, why do sentient beings attain a state of freedom after abandoning their defiled bodies?'
The Buddha said, 'Great immortal! What you say is greatly unreasonable. Why? If freedom could attain freedom, it should not fall and should always remain in freedom; if a free body cannot attain freedom, how can it be called attaining freedom? Great immortal! It is like a firefly thinking, 'My bright flame can illuminate the entire Jambudvipa (Jambudvipa, the world we live in).' Even if the firefly could actually emit light that illuminates the entire Jambudvipa, it still could not cause those whose minds are not subdued to be called truly free. Furthermore, great immortal! If freedom could attain freedom, it should exhaust all defilements; because of non-freedom, it should increase all defilements. If all defilements exist equally with freedom, then it is understandable that the realm of sentient beings has no increase or decrease.'
At that time, the great immortal said again, 'Gautama! Have you not exhausted all defilements?'
The Buddha said, 'Great immortal! I have neither exhausted all defilements nor increased any defilements.'
The great immortal said, 'Now, if you, Gautama, say this, you should not say, 'I have attained freedom.''
The Buddha said, 'Great immortal! Yes, yes. Great immortal, you should know that I also do not say, 'I have attained freedom.' Why? Because I have no substance, therefore I am not free.'
The great immortal said, 'You, Gautama, set aside these words for now. Gautama! As you said before:'
『父母和合得眾生生。』者，何故多人共和合，少有眾生而得生耶？此義云何？」
佛言：「大仙！我今為汝所引譬喻，隨汝所能為我解說。汝大仙人！如有一子中多有樹生，復一樹中有無邊枝，一一枝中復無量花，是一一花應各結果。何故有結、有不結者？若已結者，皆應成熟中作種子。何故復有熟、不熟者？此義云何？」
大仙人言：「瞿曇！由風吹故，有結、不結。若已結者，墮落不熟，不任為種。」
佛告大仙人：「以業風自轉吹業眾生，果墮落故，少有眾生而得生耶。大仙人！汝當知之：若在胎中，或為蟲食、或為業風轉為碎失。汝當知之：樹災墮落少不足言，所有眾生為災墮落多不可說。複次，大仙人！以邪心故起眾生界，若諸眾生能有幾許心想轉者，還復爾數受後有生。是故，我言：『邪心故，起眾生界。』」
爾時，大仙人言：「瞿曇！如是如是，如我所問，汝已答我，此義得成。瞿曇！更復為我解說何以故有劫燒盡也？」
佛言：「大仙人！汝當知之：無作故，名為法界。若劫盡時大地不燒者，法界便有二種：少有分是無常、少有分是常。若如是者，是諸如來則亦不成為實語者。若一切無常，無為法中不可思量者，是故如來得名一切智。」
爾時，大仙人聞
【現代漢語翻譯】 現代漢語譯本：『父母和合才能產生眾生。』那麼，為什麼多人共同結合，卻很少有眾生能夠出生呢？這其中的道理是什麼？」
佛說：「大仙！我現在為你舉個例子，請你盡你所能為我解釋。你這位大仙！比如一棵樹上生出許多樹，一棵樹上又有無數的枝條，每一根枝條上又有無數的花朵，每一朵花都應該結果。為什麼有的結果，有的不結果呢？如果已經結果，都應該成熟併成為種子。為什麼又有成熟的，不成熟的呢？這其中的道理是什麼？」
大仙人說：「瞿曇（Gautama，佛陀的姓氏）！因為風吹的緣故，有的結果，有的不結果。如果已經結果，（果實）掉落而不成熟，就不能作為種子。」
佛告訴大仙人：「因為業風（karma wind，由業力產生的風）自行運轉，吹動業力眾生，果實因此掉落，所以很少有眾生能夠出生。大仙人！你應該知道：如果在胎中，有的被蟲子吃掉，有的被業風吹散而破碎消失。你應該知道：樹木因災害而掉落（果實）不足為奇，所有眾生因災害而墮落的情況多得不可勝數。再者，大仙人！因為邪惡的心念而產生眾生界（sentient beings' realm，眾生存在的領域），如果眾生有多少心念的轉變，就會有多少次接受後世的生命。所以，我說：『因為邪惡的心念，才產生眾生界。』」
當時，大仙人說：「瞿曇！是這樣的，是這樣的，正如我所問的，你已經回答了我，這個道理成立了。瞿曇！請再為我解釋為什麼會有劫火焚燒（kalpa fire burning，世界末日的火焰）呢？」
佛說：「大仙人！你應該知道：因為無為（non-action，不造作）的緣故，被稱為法界（Dharmadhatu，諸法實相的境界）。如果劫盡時大地不被焚燒，那麼法界就會有兩種：少部分是無常的（impermanent），少部分是常的（permanent）。如果這樣的話，那麼諸如來（Tathagatas，佛的稱號）也就不能成為說實話的人了。如果一切都是無常的，在無為法（unconditioned dharma，不依賴任何條件存在的法）中不可思議，所以如來才被稱為一切智（omniscient，全知）。」
當時，大仙人聽到這些話。
【English Translation】 English version: 『Parents unite to produce sentient beings.』 Then, why is it that many people unite, but few sentient beings are born? What is the meaning of this?'
The Buddha said, 'Great Immortal! I will now give you an analogy, and I ask you to explain it to me to the best of your ability. Great Immortal! Suppose there is one tree from which many trees grow, and one tree has countless branches, and each branch has countless flowers, and each flower should bear fruit. Why do some bear fruit and some do not? If they have already borne fruit, they should all ripen and become seeds. Why are some ripe and some not? What is the meaning of this?'
The Great Immortal said, 'Gautama (Buddha's family name)! Because of the wind, some bear fruit and some do not. If they have already borne fruit, they fall and are not ripe, and cannot be used as seeds.'
The Buddha told the Great Immortal, 'Because the karma wind (karma wind, the wind generated by karmic force) turns and blows the sentient beings of karma, the fruits fall, so few sentient beings are born. Great Immortal! You should know that if they are in the womb, some are eaten by insects, and some are scattered and broken by the karma wind. You should know that the falling of trees due to disasters is not worth mentioning, but the falling of all sentient beings due to disasters is countless. Furthermore, Great Immortal! Because of evil thoughts, the sentient beings' realm (sentient beings' realm, the realm where sentient beings exist) arises. If sentient beings have a certain number of changes in their thoughts, they will receive rebirth in the afterlife that many times. Therefore, I say: 'Because of evil thoughts, the sentient beings' realm arises.''
At that time, the Great Immortal said, 'Gautama! It is so, it is so. As I asked, you have answered me, and this meaning is established. Gautama! Please explain to me further why there is a kalpa fire burning (kalpa fire burning, the fire of the end of the world)?'
The Buddha said, 'Great Immortal! You should know that because of non-action (non-action, non-contrivance), it is called Dharmadhatu (Dharmadhatu, the realm of the true nature of all dharmas). If the earth is not burned when the kalpa ends, then the Dharmadhatu will have two kinds: a small part is impermanent, and a small part is permanent. If this is the case, then the Tathagatas (Tathagatas, an epithet of the Buddha) will not be truthful speakers. If everything is impermanent, and inconceivable in the unconditioned dharma (unconditioned dharma, dharma that does not depend on any conditions), then the Tathagata is called omniscient (omniscient, all-knowing).'
At that time, the Great Immortal heard these words.
是語已，回首顧語自諸弟子言：「汝知之不？此瞿曇者，真成是於一切智也。」
爾時，世尊復更重告大仙人言：「若劫盡時一切大地不被燒者，不得分別此是初時、此是末時，亦復不知好醜業果、善惡等報。汝當知之：此劫燒時焚蕩盡者，是諸如來大方便力之所為也。所有眾生若能聞信劫當燒盡、洞皆燃者，爾數眾生諸如來邊受諸攝受。汝當知之：如大蟒蛇身份所有眼、耳、口、鼻，以毒力故，悉能攝受一切飛走雜類眾生。應知如來亦復如是，以佈施、愛語、利行、同事法毒力故，悉能攝受調伏一切諸眾生也。大仙人！又如有人以其金鋌置在火中——不以瞋恨置於火中，以不熟故欲令成熟——為欲成就真寶物故、為令價大得多財故，置金火中連椎交打、柔軟清凈。如是，一切諸眾生輩莫不皆因諸佛如來放劫盡燒而得調伏。如是劫盡大地燒時，實無眾生受苦惱者。」
大仙人言：「世尊！希有。可得劫盡火焚燒然大地壞時，無一眾生受苦惱者。」
佛言：「不也。大仙人！諸佛如來不令一眾生受逼切惱。何以故？大仙人！譬如十方微細雨渧，彼諸雨渧寧為多不？」
大仙人言：「甚多。世尊！」
佛言：「大仙人！諸佛如來、十地菩薩倍多於彼。當爾劫盡大地燒時，于上虛空中以慈悲
【現代漢語翻譯】 語畢之後，世尊回頭告訴他的弟子們說：『你們知道嗎？這位喬達摩（瞿曇，Gautama，釋迦牟尼佛的姓），確實成就了一切智慧。』 這時，世尊再次鄭重地告訴大仙人說：『如果劫盡之時，一切大地沒有被焚燒，就無法分辨什麼是最初，什麼是末了，也無法知道好壞業的果報、善惡的報應。你應該知道：這劫燒之時，焚燒殆盡，是諸如來大方便力的作用。所有眾生如果能夠聽聞並相信劫將燒盡、一切洞穴都將燃燒，這些眾生都會在諸如來身邊受到攝受。你應該知道：就像大蟒蛇身體的所有眼、耳、口、鼻，憑藉毒力，都能攝受一切飛禽走獸等各類眾生。應當知道如來也是這樣，以佈施、愛語、利行、同事這四種法門的『毒』力，都能攝受調伏一切眾生。大仙人！又如有人將金錠放在火中——不是因為嗔恨而放在火中，而是因為金子不熟，想要讓它成熟——爲了成就真正的寶物，爲了讓它的價值更大，獲得更多的財富，將金子放在火中，連續錘打，使其柔軟清凈。如此，一切眾生都因為諸佛如來放出劫盡之火焚燒而得以調伏。如此劫盡大地焚燒之時，實際上沒有眾生會受到苦惱。』 大仙人說：『世尊！真是稀有。竟然在劫盡之火焚燒大地壞滅之時，沒有一個眾生會受到苦惱。』 佛說：『不是這樣的。大仙人！諸佛如來不會讓一個眾生受到逼迫苦惱。為什麼呢？大仙人！譬如十方微細的雨滴，那些雨滴是多還是不多呢？』 大仙人說：『非常多。世尊！』 佛說：『大仙人！諸佛如來、十地菩薩比那些雨滴還要多。當劫盡大地焚燒之時，他們在上方的虛空中以慈悲』
【English Translation】 Having spoken, the World Honored One (世尊) turned and said to his disciples, 'Do you know? This Gautama (瞿曇, Shakyamuni Buddha's surname), has truly attained all wisdom.' At that time, the World Honored One (世尊) again solemnly told the great immortal, 'If, when the kalpa (劫, cosmic cycle) ends, all the earth is not burned, then one cannot distinguish what is the beginning and what is the end, nor can one know the karmic consequences of good and bad deeds, and the retributions of good and evil. You should know that when this kalpa (劫) is burned, and everything is consumed, it is due to the great skillful means of the Tathagatas (如來, Buddhas). If all beings can hear and believe that the kalpa (劫) will be burned and all caves will be ablaze, then these beings will be received and protected by the Tathagatas (如來). You should know that just as a large python's eyes, ears, mouth, and nose can, through its venomous power, capture all kinds of flying and running creatures, so too, the Tathagatas (如來) can, through the 'venomous' power of the four means of conversion—giving, kind speech, beneficial action, and cooperation—subdue and tame all beings. Great immortal! It is like someone placing a gold ingot in the fire—not out of anger, but because the gold is not yet refined and they want to refine it—to create a true treasure, to increase its value and obtain more wealth, placing the gold in the fire, hammering it repeatedly, making it soft and pure. In this way, all beings are tamed by the Tathagatas (如來) releasing the fire that burns at the end of the kalpa (劫). Thus, when the earth is burned at the end of the kalpa (劫), no being actually suffers.' The great immortal said, 'World Honored One (世尊)! It is rare. That when the fire at the end of the kalpa (劫) burns and destroys the earth, not a single being suffers.' The Buddha said, 'It is not so. Great immortal! The Tathagatas (如來) do not allow a single being to suffer oppression. Why? Great immortal! It is like the tiny raindrops in the ten directions. Are those raindrops many or few?' The great immortal said, 'Very many, World Honored One (世尊)!' The Buddha said, 'Great immortal! The Tathagatas (如來) and the Bodhisattvas of the ten grounds (十地菩薩) are even more numerous than those raindrops. When the earth is burned at the end of the kalpa (劫), they, in the sky above, with compassion'
智慧身手解救眾生，不令有苦而觸身也。所以者何？以彼諸佛如來、一切菩薩，妙身廣大、相好端嚴，眾生見者無不歡喜，生正信心，唱如是言：『我等愿于未來世中皆得成就如是除拔，還得成就如是形色、如是相好端嚴之身。』當於是時，又有心解脫已，得阿羅漢果者；或有厭離心生，得須陀洹果、斯陀含、阿那含果證者；或復有得無生法忍者、有得不退轉地者；有得生於四天王天上者、有得生於忉利天上、夜摩天上、兜率天上、化樂天上、他化自在天上者，略說乃至有得生於阿迦膩吒天上者。
「當於是時，所有一切大轉輪聖王、小轉輪王，及諸方域粟散小王、大仙人等，乃至剎利大家、大婆羅門、大富長者，如是次第以見如來妙色之身。復見己身於大恐怖生死海中得解脫故，生大踴躍歡喜之心，于如來邊起知恩心、起報恩心。于如來邊聽受法已，各各皆於十業道中作不放逸行，以是方便力因緣故，於十惡道中速得舍離。
「當於是時，所得十地大菩薩者，以此菩薩眼道所及照了之處大地微塵，彼等微塵雖復甚多，而彼時節諸眾生界，乃至知于煩惱體性污染不凈，從於無為涅槃道中入彼無餘涅槃道者，倍多於彼。汝今當知：諸佛如來為如是等大利益故，方便顯示劫燒盡也。」
爾時，一切大仙
【現代漢語翻譯】 現代漢語譯本 以智慧和神通解救眾生，不讓他們遭受痛苦。這是為什麼呢？因為那些諸佛如來、一切菩薩，他們的妙身廣大，相好端嚴，眾生見到沒有不歡喜的，都生起真正的信心，並這樣說：『我們希望在未來世中都能成就這樣拔除痛苦的能力，都能成就這樣的形色、這樣相好端嚴的身軀。』當這個時候，有人因此心解脫，證得阿羅漢果位；或者有人生起厭離之心，證得須陀洹果、斯陀含果、阿那含果；或者有人證得無生法忍，有人證得不退轉地；有人因此得生於四天王天，有人得生於忉利天、夜摩天、兜率天、化樂天、他化自在天，簡略地說，乃至有人得生於阿迦膩吒天。
『當這個時候，所有一切大轉輪聖王、小轉輪王，以及各方區域的眾多小王、大仙人等，乃至剎帝利大家族、大婆羅門、大富長者，都依次見到如來妙色之身。又看到自己從大恐怖的生死海中得到解脫，生起極大的踴躍歡喜之心，對如來生起知恩心、報恩心。在如來身邊聽聞佛法后，各自都在十善業道中努力修行，不放逸。因為這種方便的力量和因緣，迅速從十惡道中脫離。』
『當這個時候，所證得十地大菩薩的數量，以菩薩眼力所能及之處的大地微塵來計算，這些微塵雖然非常多，但那個時候的眾生界，乃至瞭解到煩惱的體性是污染不凈，從而從無為涅槃道進入無餘涅槃道的人，比那些微塵還要多。你應該知道，諸佛如來爲了這樣的大利益，才方便示現劫火燒盡的景象。』
這時，一切大仙。
【English Translation】 English version With wisdom and skillful means, they rescue sentient beings, not allowing them to experience suffering. Why is this so? Because those Buddhas, Tathagatas (如來，one who has thus gone), and all Bodhisattvas (菩薩，enlightenment being), their wondrous bodies are vast and their marks and characteristics are perfect and dignified. When sentient beings see them, none are without joy, and they generate true faith, saying thus: 『We wish to attain such power to eliminate suffering in future lives, and to attain such forms, such perfectly dignified bodies with marks and characteristics.』 At that time, some will attain liberation of mind and realize the Arhat (阿羅漢，one who is worthy) fruit; others will generate a mind of aversion and realize the Srotaapanna (須陀洹，stream-enterer) fruit, the Sakradagamin (斯陀含，once-returner) fruit, or the Anagamin (阿那含，non-returner) fruit; still others will attain the forbearance of non-origination, or attain the stage of non-retrogression; some will be born in the Heaven of the Four Heavenly Kings (四天王天), some will be born in the Trayastrimsa Heaven (忉利天), the Yama Heaven (夜摩天), the Tusita Heaven (兜率天), the Nirmanarati Heaven (化樂天), or the Paranirmita-vasavartin Heaven (他化自在天). Briefly speaking, some will even be born in the Akanistha Heaven (阿迦膩吒天).
『At that time, all the great Wheel-Turning Sage Kings (轉輪聖王，universal ruler), the lesser Wheel-Turning Kings, and the various regional scattered small kings, great immortals, and even the great Kshatriya (剎利，warrior caste) families, great Brahmins (婆羅門，priestly caste), and great wealthy elders, will in this order see the wondrous form of the Tathagata. Moreover, seeing themselves liberated from the great terrifying ocean of birth and death, they will generate great joy and delight, and develop a mind of gratitude and a mind of repaying kindness towards the Tathagata. Having heard the Dharma (法，teachings) from the Tathagata, each will diligently practice the ten paths of wholesome action, without negligence. Because of the power of these skillful means and conditions, they will quickly abandon the ten evil paths.』
『At that time, the number of great Bodhisattvas who attain the Ten Grounds (十地，ten stages of bodhisattva path) will be like the dust motes of the great earth within the range of a Bodhisattva's vision. Although these dust motes are very numerous, the number of sentient beings at that time who understand that the nature of afflictions is defiled and impure, and who enter the Nirvana (涅槃，liberation) without remainder from the unconditioned Nirvana path, will be even greater than those dust motes. You should know that the Buddhas, Tathagatas, display the burning of the kalpa (劫，aeon) as a skillful means for such great benefits.』
At that time, all the great immortals.
人等聞是語已，生驚怪心：「嗚呼奇哉，甚大希有。大德釋子曏者喚我為大仙人、發我壽命，我時雖聞如是之事，猶謂非真一切智也；今以世間難中之難具足施已，我今始知釋子真是一切智也。我於今者以于真實名號稱之。」
爾時，一切大仙人等即發是言：「大功德聚者！無邊大智者！知一切智者！我見眾生持業星流各各別異，何處得成真實聚集？唯愿世尊為我解說，令得開悟。」
爾時，世尊即告大仙人言：「汝大仙人！當知無有時方、亦無處所令得眾生真聚集也。大仙人！惟平等中眾生得聚集、一乘道中眾生得聚集、菩薩地中眾生得聚集、無餘涅槃界中眾生得聚集。汝今當知：如有眾流、河泉、渠瀆，一切川源皆歸大海，入大海已得一味住，謂一鹹味無差別也。大仙！汝今當知：所有眾生界若得漏盡者，一切彼處於解脫味中會一味住。汝今當知：我雖說言煩惱平等中眾生得聚集者，亦非聚集也。所以者何？譬如大風旋起，吹諸蚊蟲一切聚集；若風定已，各各星散。如是，諸類一切眾生各各皆為業風縛故，或墮地獄中彼輩得聚集；業風縛故，或時餓鬼中彼輩得聚集；或在畜生中，彼輩得聚集；如是等。」
仙人復言：「一切識一切智者！愿為我說：若有如是如是等輩已於先世俱人中生，共同聚
【現代漢語翻譯】 現代漢語譯本：眾人聽了這些話，都感到驚訝和奇怪，說道：『啊！真是太奇妙了，非常稀有。這位尊貴的釋迦弟子之前稱我為大仙人，並預言我的壽命，我當時雖然聽了這些話，但仍然認為他不是真正的遍知者；現在他已經圓滿地完成了世間最難的佈施，我今天才知道釋迦弟子真的是遍知者。從今天起，我要用真實的名號來稱呼他。』
當時，所有的大仙人們都說了這樣的話：『擁有大功德聚集的人啊！擁有無邊大智慧的人啊！知曉一切智慧的人啊！我們看到眾生所持的行業和命運各不相同，在哪裡才能真正地聚集在一起呢？希望世尊為我們解說，使我們能夠開悟。』
當時，世尊告訴大仙人們說：『你們這些大仙人啊！應當知道沒有時間、空間，也沒有處所能夠讓眾生真正地聚集在一起。大仙人！只有在平等之中，眾生才能聚集；只有在一乘道中，眾生才能聚集；只有在菩薩地中，眾生才能聚集；只有在無餘涅槃界中，眾生才能聚集。你們現在應當知道：就像所有的河流、泉水、水渠，一切的河流都歸於大海，進入大海后就成為一種味道，就是鹹味，沒有差別。大仙！你們現在應當知道：所有眾生界如果能夠漏盡煩惱，那麼他們都會在解脫的滋味中合為一體。你們現在應當知道：我雖然說在煩惱平等中眾生可以聚集，但那也不是真正的聚集。為什麼呢？譬如大風旋起，將所有的蚊蟲聚集在一起；如果風停了，它們就會各自散去。同樣，各類眾生都被業力的風所束縛，或者墮入地獄中，他們會在那裡聚集；被業力的風所束縛，或者在餓鬼道中，他們會在那裡聚集；或者在畜生道中，他們會在那裡聚集；像這樣等等。』
仙人又說：『知曉一切識和一切智慧的人啊！希望您為我們解說：如果有一些眾生在前世一起出生為人，共同聚集……』
【English Translation】 English version: Having heard these words, the people were astonished and amazed, saying: 'Oh! How wonderful and exceedingly rare! This virtuous disciple of Shakya (釋子, disciple of Shakya) previously called me a great immortal (大仙人, great immortal) and foretold my lifespan. Although I heard these things at that time, I still thought he was not truly omniscient (一切智, all-knowing); now that he has perfectly completed the most difficult of all worldly giving, I now know that the disciple of Shakya (釋子, disciple of Shakya) is truly omniscient (一切智, all-knowing). From this day forward, I will address him by his true name.'
At that time, all the great immortals (大仙人, great immortals) spoke these words: 'O you who possess a great accumulation of merit (大功德聚者, one who possesses a great accumulation of merit)! O you who possess boundless great wisdom (無邊大智者, one who possesses boundless great wisdom)! O you who know all wisdom (知一切智者, one who knows all wisdom)! We see that the karma (業, karma) and destinies of beings are all different. Where can they truly gather together? We hope that the World-Honored One (世尊, World-Honored One) will explain this to us, so that we may be enlightened.'
At that time, the World-Honored One (世尊, World-Honored One) told the great immortals (大仙人, great immortals): 'You great immortals (大仙人, great immortals)! You should know that there is no time, space, or place where beings can truly gather together. Great immortals (大仙人, great immortals)! Only in equality can beings gather; only in the One Vehicle Path (一乘道, One Vehicle Path) can beings gather; only in the Bodhisattva Ground (菩薩地, Bodhisattva Ground) can beings gather; only in the Realm of Nirvana without Remainder (無餘涅槃界, Realm of Nirvana without Remainder) can beings gather. You should now know: just as all rivers, springs, and canals, all streams flow into the great ocean, and having entered the great ocean, they become one taste, which is the salty taste, without any difference. Great immortals (大仙人, great immortals)! You should now know: if all beings in the realm of beings can exhaust their defilements (漏盡, exhaust defilements), then they will all unite in the taste of liberation. You should now know: although I say that beings can gather in the equality of afflictions (煩惱, afflictions), that is not a true gathering. Why? For example, when a great wind arises, it gathers all the mosquitoes together; if the wind stops, they will scatter in all directions. Likewise, all kinds of beings are bound by the wind of karma (業風, wind of karma), and they may fall into hell, where they will gather; bound by the wind of karma (業風, wind of karma), they may be in the realm of hungry ghosts, where they will gather; or they may be in the realm of animals, where they will gather; and so on.'
The immortal (仙人, immortal) then said: 'O you who know all consciousness (識, consciousness) and all wisdom (一切智, all-knowing)! We hope that you will explain to us: if there are beings who were born together as humans in a previous life, and gather together…'
集，今日現在云何可知？乃至一切——若在畜生、若在餓鬼——已於先世曾聚集者，云何可知？愿為解說。」
佛言：「大仙人！所有眾生，若先世時共地獄中曾聚集者，于現在世若相見時，心不歡喜、生瞋結恨，或時頭痛、或復失禁大小便利，當知是輩已於先世地獄之中曾聚集相。若有如此相貌現時，應當覺知：『彼與我身決定已曾於地獄中一處居來。』」
時大仙人復白佛言：「一切能人證大寂者！一切智者！更為我說：若先世中曾在畜生共千萬身一處來者，云何可知？」
佛告大仙人：「若彼等輩生人中者，各相見時結成瞋怨，常覓其便：『我當何處覓得其便？』是名相貌在畜生中一處同居多身之相，應知決定：『我已共彼在畜生中一處居來。』
「若餓鬼中一處居來者，常樂臭穢，復多貪食息，設欲與他，心不去離，生慳貪著；或復見彼富貴勢力，心生嫉妒，常復欲得彼人財物。見是相時，決定知彼與我同在餓鬼之中一處居來。
「若有先世同在人中共一處者，于現世中若相見時更生欲心。」
爾時，威燈光大仙人復白佛言：「若先世時共在天中同一處者，今世人中若相見時云何可知？」
佛言：「大仙人！若有先世共天中生，現在人中若相見時，各以眼道遠相
【現代漢語翻譯】 現代漢語譯本：『世尊，如何得知今日現在所聚集的人？乃至一切——若在畜生道、若在餓鬼道——已於前世曾聚集者，又該如何得知？愿您為我解說。』
佛說：『大仙人！所有眾生，若前世在地獄中曾共同聚集，在現在世若相見時，心中不歡喜、產生嗔恨，或者時常頭痛、或者大小便失禁，應當知道這些人前世在地獄中曾聚集過。若有如此相貌出現時，應當覺知：『他與我身必定曾在地獄中一起生活過。』』
當時，威燈光大仙人又對佛說：『一切能證得大寂滅的聖者！一切智者！請您再為我說說：若前世曾在畜生道中與千萬個身體共同生活在一起，又該如何得知？』
佛告訴大仙人：『如果那些眾生轉生到人道中，彼此相見時結下嗔恨怨懟，常常尋找機會：『我應當在哪裡找到機會報復？』這就是在畜生道中共同生活過多個身體的相貌，應當確定：『我已與他在畜生道中一起生活過。』
『若在餓鬼道中一起生活過，常常喜歡臭穢之物，並且貪食無厭，即使想要給予他人，心中也不捨得，產生慳吝貪著；或者看到他人富貴有勢力，心中產生嫉妒，常常想要得到別人的財物。見到這種相貌時，就可以確定他與我曾在餓鬼道中一起生活過。
『若有前世一同在人道中生活過的人，在現世中相見時會再次產生慾望。』
當時，威燈光大仙人又對佛說：『若前世一同在天道中生活過，今世在人道中相見時又該如何得知？』
佛說：『大仙人！若有前世一同在天道中生活過的人，現在在人道中相見時，會各自用眼神長久地互相注視。』
【English Translation】 English version: 'World Honored One, how can we know who is gathered together today in the present? And how can we know all those—whether in the animal realm or in the hungry ghost realm—who have gathered together in previous lives? I wish you would explain this for me.'
The Buddha said, 'Great Immortal, all sentient beings who have gathered together in hell in previous lives, when they meet in this present life, their hearts are not happy, they generate anger and resentment, or they often have headaches, or they lose control of their bowel movements. You should know that these beings have gathered together in hell in previous lives. If such appearances manifest, you should be aware: 'He and I must have lived together in hell.''
Then, the Great Immortal Weilamprakashana (威燈光) again said to the Buddha, 'All capable ones who have attained great tranquility! All wise ones! Please tell me more: If in previous lives we lived together with thousands of bodies in the animal realm, how can we know this?'
The Buddha told the Great Immortal, 'If those beings are reborn in the human realm, when they meet each other, they form anger and resentment, and they often seek opportunities: 'Where can I find an opportunity to retaliate?' This is the appearance of having lived together in the animal realm with many bodies. You should know for certain: 'I have lived together with him in the animal realm.'
'If you have lived together in the hungry ghost realm, you will often enjoy foul and filthy things, and you will be greedy for food and rest. Even if you want to give to others, your heart will not let go, and you will generate stinginess and attachment. Or, when you see others who are rich and powerful, you will feel jealous and always want to obtain their wealth. When you see this appearance, you can be certain that he and I have lived together in the hungry ghost realm.'
'If there are those who have lived together in the human realm in previous lives, they will generate desire again when they meet in this present life.'
Then, the Great Immortal Weilamprakashana (威燈光) again said to the Buddha, 'If we have lived together in the heavens in previous lives, how can we know when we meet in the human realm in this life?'
The Buddha said, 'Great Immortal, if there are those who have lived together in the heavens in previous lives, when they meet in the human realm in this present life, they will gaze at each other from afar with their eyes.'
攝取，共相眷愛。若有是相，決定天中共聚集來。若以如是相觀察者，得知眾生聚集相也。」
爾時，大仙人聞是語已，歡喜踴躍，生希有心，即白佛言：「世尊！我今始知彼眾生輩成實可言大虛誑也，云何迷沒不求修學薩婆若也？」
爾時，世尊更復重告大仙人言：「汝向問我內眾生體有幾微細者，大仙人！若有眾生體可得者，彼眾生體可得作分微細、長短。汝今當知：譬如有人從生盲瞽，復有一人問彼人言：『人者！白色為似何者？』于汝意云何？彼既不見，可得說言此色如是、如是色也？」
仙人答言：「彼人既不明瞭見色，何敢如此決定判也？」
佛言：「如是，如是。大仙人！是諸凡夫人，如似生盲者，不見眾生體，不可言道：『如是眾生微細內體、長短、粗澀。』
「複次，大仙人！眼非眾生，耳、鼻、舌、身、意等亦非眾生，有為陰分亦非眾生，十八界、十二因緣亦非眾生，眾生名字亦不可得，亦非內空、外空、內外空得名眾生也。所以者何？大仙當知：眼即假名，暫時不相合故；耳、鼻、舌、身、意等假名，暫時不相合；五陰法假名，暫時不相合；三十六種不凈之物一切假名，暫時不相合。如是等無有眾生而可得也，亦非色等諸塵共相和合故有。眾生色等諸塵各各別
【現代漢語翻譯】 現代漢語譯本：『他們相互攝取，共同產生愛戀。如果存在這種現象，他們一定會聚集在天上。如果用這種現象來觀察，就能得知眾生聚集的真相。』
當時，大仙人聽了這些話，歡喜雀躍，心中感到非常稀有，於是對佛說：『世尊！我現在才知道那些眾生確實可以說是在說大妄語，為什麼他們如此迷惑沉淪，不尋求修學薩婆若（Sarvajna，一切智）呢？』
當時，世尊再次告誡大仙人說：『你剛才問我內在眾生的本體有多少微細之處。大仙人！如果眾生的本體可以被確定，那麼眾生的本體就可以被分割成微細、長短不同的部分。你現在應當知道：譬如有一個人生來就是盲人，另一個人問他：『人啊！白色像什麼？』你認為怎麼樣？他既然看不見，能說出這種顏色是這樣、那樣的嗎？』
仙人回答說：『他既然不明白顏色的樣子，怎麼敢如此肯定地判斷呢？』
佛說：『是的，是的。大仙人！這些凡夫俗子，就像是天生的盲人一樣，看不見眾生的本體，不能說：『眾生的微細內在本體是這樣、長短、粗糙或細膩。』
『再者，大仙人！眼不是眾生，耳、鼻、舌、身、意等也不是眾生，有為的五陰也不是眾生，十八界、十二因緣也不是眾生，眾生的名字也不可得，也不是因為內空、外空、內外空而得名眾生。為什麼呢？大仙應當知道：眼只是假名，因為是暫時不相合的；耳、鼻、舌、身、意等也是假名，因為是暫時不相合的；五陰法也是假名，因為是暫時不相合的；三十六種不凈之物都是假名，因為是暫時不相合的。像這些等等，都沒有真實的眾生可以獲得，也不是因為色等諸塵共同和合而產生的。眾生的色等諸塵都是各自獨立的。』
【English Translation】 English version: 'They grasp each other and mutually generate affection. If such a phenomenon exists, they will certainly gather in the heavens. If one observes with such a phenomenon, one can know the truth of the gathering of beings.'
At that time, the great ascetic, having heard these words, rejoiced and leaped with joy, feeling a sense of rarity, and said to the Buddha: 'World Honored One! Now I know that those beings can truly be said to be uttering great falsehoods. Why are they so deluded and submerged, not seeking to study Sarvajna (all-knowing)?'
At that time, the World Honored One again admonished the great ascetic, saying: 'You just asked me how many subtle aspects there are in the inner being's essence. Great ascetic! If the essence of beings could be determined, then the essence of beings could be divided into subtle, long, and short parts. You should know now: For example, if someone is born blind, and another person asks him: 'Person! What is white like?' What do you think? Since he cannot see, can he say that this color is like this, or that?'
The ascetic replied: 'Since he does not clearly see the appearance of color, how dare he judge so definitively?'
The Buddha said: 'Yes, yes. Great ascetic! These ordinary people are like those born blind, unable to see the essence of beings, and cannot say: 'The subtle inner essence of beings is like this, long, short, coarse, or fine.'
'Furthermore, great ascetic! The eye is not a being, nor are the ear, nose, tongue, body, mind, etc., beings. The conditioned skandhas are not beings, nor are the eighteen realms or the twelve links of dependent origination beings. The name of a being is also unattainable, nor is it because of inner emptiness, outer emptiness, or inner-outer emptiness that the name 'being' is obtained. Why? Great ascetic should know: The eye is merely a provisional name, because it is temporarily not in conjunction; the ear, nose, tongue, body, mind, etc., are also provisional names, because they are temporarily not in conjunction; the five skandhas are also provisional names, because they are temporarily not in conjunction; the thirty-six kinds of impure things are all provisional names, because they are temporarily not in conjunction. Like these and so on, there are no real beings that can be obtained, nor are they produced because the various dusts such as form are jointly combined. The various dusts such as form of beings are each independent.'
異、分張離散，彼等諸法亦非眾生。非命、非養育，無主、無人亦無有我，皆不可得。
「複次，大仙人！若有眾生者，是諸如來則不應說四種四諦法；以實無有眾生性故，是故一切諸佛如來得是諸法，如是隨順、如是修行，得如來身。」
爾時，威燈光大仙人為欲求得一切智故發大弘誓，作如是言：「世尊！設我今者有大火坑，盡其劫際應處其中；復有大山猶如須彌，其山巖峻，高遠峙立，乃至上到阿迦尼吒天，于彼時中，我身在上，自墜而下；復有大火，其聚猶如劫盡時火，如是等火猛焰熾然，五熱炙身。其日長遠，一日時分等於一劫。如此劫時，以三十日持作一月、滿十二月以為一年，如是時節盡彼劫際修此苦行，歡喜甘受，終不因是暫舍精進而不求於一切智也。」
爾時，威燈光大仙人作是語時，于大會中所有一切五通仙人皆悉從坐恭敬而起，合掌向佛作如是言：「世尊！我等諸仙從今已去皆各勇猛勤力精進，所欲求于阿耨多羅三藐三菩提。」
是諸仙輩作此言已，爾時世尊即從眉間放諸光明，其光名曰無能降伏者；十方一切諸佛世尊眉間白毫放諸光明亦復如是。當於是時，以佛光明力因緣故，是諸大地六種震動，所謂動、遍動、等遍動，踴、遍踴、等遍踴，覺、遍覺、等遍覺，起
【現代漢語翻譯】 異、分張離散，彼等諸法亦非眾生。非命、非養育，無主、無人亦無有我，皆不可得。
『複次，大仙人！若有眾生者，是諸如來則不應說四種四諦法（four Noble Truths）；以實無有眾生性故，是故一切諸佛如來得是諸法，如是隨順、如是修行，得如來身。』
爾時，威燈光大仙人為欲求得一切智故發大弘誓，作如是言：『世尊！設我今者有大火坑，盡其劫際應處其中；復有大山猶如須彌山（Mount Sumeru），其山巖峻，高遠峙立，乃至上到阿迦尼吒天（Akaniṣṭha heaven），于彼時中，我身在上，自墜而下；復有大火，其聚猶如劫盡時火，如是等火猛焰熾然，五熱炙身。其日長遠，一日時分等於一劫。如此劫時，以三十日持作一月、滿十二月以為一年，如是時節盡彼劫際修此苦行，歡喜甘受，終不因是暫舍精進而不求於一切智也。』
爾時，威燈光大仙人作是語時，于大會中所有一切五通仙人皆悉從坐恭敬而起，合掌向佛作如是言：『世尊！我等諸仙從今已去皆各勇猛勤力精進，所欲求于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。』
是諸仙輩作此言已，爾時世尊即從眉間放諸光明，其光名曰無能降伏者；十方一切諸佛世尊眉間白毫放諸光明亦復如是。當於是時，以佛光明力因緣故，是諸大地六種震動，所謂動、遍動、等遍動，踴、遍踴、等遍踴，覺、遍覺、等遍覺，起
【English Translation】 Different, separated and scattered, these dharmas are also not sentient beings. Not life, not nurturing, without a master, without a person, and without a self, all are unattainable.
『Furthermore, great immortal! If there were sentient beings, the Tathāgatas should not speak of the four kinds of Four Noble Truths; because in reality there is no nature of sentient beings, therefore all Buddhas and Tathāgatas attain these dharmas, thus following, thus practicing, they attain the body of a Tathāgata.』
At that time, the great immortal Weilidengguang, desiring to attain omniscience, made a great vow, saying: 『World Honored One! Suppose now I have a great fire pit, I should dwell in it for the duration of a kalpa; and there is a great mountain like Mount Sumeru, its cliffs are steep, high and towering, even reaching up to the Akaniṣṭha heaven, at that time, my body is above, falling down from it; and there is a great fire, its mass is like the fire at the end of a kalpa, such fires are fiercely blazing, the five heats scorch my body. The days are long, one day's time is equal to one kalpa. In such a kalpa time, using thirty days to make a month, twelve months to make a year, in such a time, for the duration of that kalpa, I will practice this ascetic practice, joyfully accepting it, and will never abandon diligence because of this, and will not seek omniscience.』
At that time, when the great immortal Weilidengguang spoke these words, all the five-powered immortals in the great assembly respectfully rose from their seats, joined their palms and said to the Buddha: 『World Honored One! From now on, we immortals will each be brave, diligent, and vigorously strive to seek anuttarā-samyak-saṃbodhi.』
After these immortals spoke these words, at that time the World Honored One emitted light from between his eyebrows, the name of the light was 'Invincible'; all the Buddhas and World Honored Ones in the ten directions also emitted light from the white hair between their eyebrows in the same way. At that time, due to the power of the Buddha's light, the great earth shook in six ways, namely moving, universally moving, equally universally moving, rising, universally rising, equally universally rising, perceiving, universally perceiving, equally universally perceiving, arising
、遍起、等遍起，震、遍震、等遍震，吼、遍吼、等遍吼；東踴西沒、西踴東沒、南踴北沒、北踴南沒、中踴邊沒、邊踴中沒，乃至上下踴沒亦復如是。
爾時，十方諸佛世尊于虛空中，在於釋迦如來佛上雨種種華、種種妙香、種種天樂，隨心所愛令眾見聞。
復有乾闥婆王並及無量諸天眾等，皆悉作於五種音樂以樂如來，復於一切諸樂音中出於種種讚歎之聲歌詠如來。是諸天香又有微風徐徐而動，吹是香氣叆叇垂布，于如來前遍覆虛空。
復有十方諸來菩薩摩訶薩等一切大眾踴躍歡喜，各于佛上雨種種花、種種瓔珞、種種珍寶、種種雜香、種種花鬘、種種涂香、種種末香、種種衣服、種種幡蓋，諸如是等無量無邊供養之具，供養如來。
復有餘方無量無邊諸天眾等皆大歡喜，亦于空中雨天上妙曼陀羅花及於摩訶曼陀羅花，諸如是等供養之具，以供如來。
時諸大眾生希有心，復以自己所著種種殊勝衣服普散佛上供養如來。
爾時，無能降伏大光明焰，上至阿迦尼吒天、下至阿鼻地獄，遍照十方一切諸佛大會之眾，圍繞一切彼諸如來。作圍繞已，是大光明從彼而來還至世尊頂上而入。
爾時，長老須菩提即從坐起，前至佛所，頂禮佛足。禮佛足已，右膝著地，長跪合掌，
【現代漢語翻譯】 現代漢語譯本：遍起、等遍起，震、遍震、等遍震，吼、遍吼、等遍吼；東踴西沒、西踴東沒、南踴北沒、北踴南沒、中踴邊沒、邊踴中沒，乃至上下踴沒亦復如是。
爾時，十方諸佛世尊于虛空中，在於釋迦如來（Sakyamuni Buddha）佛上雨種種華、種種妙香、種種天樂，隨心所愛令眾見聞。
復有乾闥婆王（Gandharva King）並及無量諸天眾等，皆悉作於五種音樂以樂如來，復於一切諸樂音中出於種種讚歎之聲歌詠如來。是諸天香又有微風徐徐而動，吹是香氣叆叇垂布，于如來前遍覆虛空。
復有十方諸來菩薩摩訶薩（Bodhisattva-Mahasattva）等一切大眾踴躍歡喜，各于佛上雨種種花、種種瓔珞、種種珍寶、種種雜香、種種花鬘、種種涂香、種種末香、種種衣服、種種幡蓋，諸如是等無量無邊供養之具，供養如來。
復有餘方無量無邊諸天眾等皆大歡喜，亦于空中雨天上妙曼陀羅花（Mandala flower）及於摩訶曼陀羅花（Maha-mandala flower），諸如是等供養之具，以供如來。
時諸大眾生希有心，復以自己所著種種殊勝衣服普散佛上供養如來。
爾時，無能降伏大光明焰，上至阿迦尼吒天（Akanistha heaven）、下至阿鼻地獄（Avici hell），遍照十方一切諸佛大會之眾，圍繞一切彼諸如來。作圍繞已，是大光明從彼而來還至世尊頂上而入。
爾時，長老須菩提（Subhuti）即從坐起，前至佛所，頂禮佛足。禮佛足已，右膝著地，長跪合掌，
【English Translation】 English version: Rising universally, rising equally universally, shaking universally, shaking equally universally, roaring universally, roaring equally universally; the east rising and the west sinking, the west rising and the east sinking, the south rising and the north sinking, the north rising and the south sinking, the center rising and the edge sinking, the edge rising and the center sinking, and so on, up and down rising and sinking in the same way.
At that time, the Buddhas and World-Honored Ones of the ten directions, in the empty space, rained down various flowers, various wonderful fragrances, and various heavenly music upon Sakyamuni Buddha (Sakyamuni Buddha), allowing all to see and hear according to their hearts' desires.
Moreover, the Gandharva King (Gandharva King) and countless heavenly beings all played five kinds of music to delight the Tathagata, and from all the musical sounds came forth various voices of praise, singing the praises of the Tathagata. The heavenly fragrances were also gently moved by a soft breeze, blowing the fragrant air, dense and hanging down, covering the empty space before the Tathagata.
Furthermore, all the great assemblies of Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) from the ten directions leaped with joy, each raining down upon the Buddha various flowers, various necklaces, various treasures, various mixed fragrances, various flower garlands, various scented ointments, various powdered fragrances, various garments, and various banners and canopies, and suchlike immeasurable and boundless offerings, to offer to the Tathagata.
Moreover, countless heavenly beings from other directions were all greatly delighted, and also rained down in the sky wonderful heavenly Mandala flowers (Mandala flower) and Maha-mandala flowers (Maha-mandala flower), and suchlike offerings, to offer to the Tathagata.
At that time, the great assembly, with a mind of rare wonder, also scattered their own various excellent garments upon the Buddha to offer to the Tathagata.
Then, the unconquerable great light flame, reaching up to the Akanistha heaven (Akanistha heaven) and down to the Avici hell (Avici hell), illuminated the great assembly of all the Buddhas in the ten directions, surrounding all those Tathagatas. Having made the circumambulation, the great light came from there and returned to the top of the World-Honored One's head and entered.
At that time, the elder Subhuti (Subhuti) immediately rose from his seat, went before the Buddha, and prostrated himself at the Buddha's feet. Having prostrated himself at the Buddha's feet, he knelt on his right knee, placed his palms together,
以偈頌曰：
「無有不因今釋迦， 放妙光明遍諸剎， 愿佛憐愍我等故， 大眾因說除疑心。 以睹世尊現威容， 或更懷疑、或歡喜， 是中或復舉一手， 踴躍讚歎佛世尊。 帝釋、梵眾、四天王， 充遍虛空嘆佛德， 雨天香、花、瓔珞具， 樂器不鼓出妙聲。」
爾時，世尊即告長老須菩提言：「汝今見是此威燈光大仙人不？」
須菩提言：「唯然。世尊！我已見之，真正行者我已見之。」
爾時，世尊復更重告須菩提言：「須菩提！汝今當知：是威燈光大仙人者，于未來世過是賢劫千佛世已，復更有劫還名為賢，剎名月主，于彼界中當得作佛，號毗婆尸如來、應供、正遍知，十號具足。
「須菩提！汝當知之：彼毗婆尸如來出現於世之時，其有得聞是佛名者無不獲利，猶如意珠隨心願滿。
「複次，須菩提！汝當知之：今此會中八萬四千諸仙人輩聞是法本已，悉皆獲得不退轉地。當於彌勒下生之時，一切滿足十地願行。過三千劫已，當得作佛，號曰威燈如來、至真、等正覺。今此大會之中，復有無量億諸菩薩眾聞是法本已，皆得首楞嚴三昧、上上智威三昧、如來受位三昧、如幻化三昧、四大難降伏三昧、意王三昧、海藏三昧、調伏莊嚴三昧、真
【現代漢語翻譯】 現代漢語譯本： 以偈頌說道： 『沒有不是因為如今的釋迦牟尼（釋迦牟尼佛）， 放射奇妙光明遍照各個佛土， 愿佛陀憐憫我們這些眾生， 大眾因此宣說佛法以消除疑慮。 因為得見世尊顯現威嚴的容貌， 有人更加懷疑，有人心生歡喜， 其中或許有人舉起一隻手， 踴躍讚歎佛世尊。 帝釋天（佛教護法神）、梵天眾、四大天王（佛教護法神）， 充滿虛空讚歎佛陀的功德， 降下天上的香、花、瓔珞等供品， 樂器不敲自鳴，發出美妙的聲音。』 這時，世尊就告訴長老須菩提（佛陀的弟子）說：『你現在看見這位威燈光大仙人了嗎？』 須菩提回答說：『是的，世尊！我已經看見了，真正的修行者我已經看見了。』 這時，世尊又再次告訴須菩提說：『須菩提！你現在應當知道：這位威燈光大仙人，在未來世經過賢劫千佛出世之後，又會有一個劫也叫做賢劫，剎土名為月主，在那樣的世界中將會成佛，佛號為毗婆尸如來（過去七佛之一）、應供（值得供養者）、正遍知（完全覺悟者），十種稱號全部具足。 『須菩提！你應當知道：那位毗婆尸如來出現在世上的時候，凡是能夠聽聞到這位佛的名號的人沒有不獲得利益的，就像如意寶珠一樣，能夠隨心所愿滿足一切。』 『再者，須菩提！你應當知道：現在這個法會中八萬四千位仙人聽聞這個法本之後，全部都獲得了不退轉地（不會退轉的境界）。當彌勒菩薩（未來佛）下生的時候，一切都將滿足十地（菩薩修行的十個階段）的願行。經過三千劫之後，將會成佛，佛號為威燈如來、至真、等正覺（完全覺悟者）。現在這個大會之中，又有無量億的菩薩眾聽聞這個法本之後，都獲得了首楞嚴三昧（一種高級禪定）、上上智威三昧、如來受位三昧、如幻化三昧、四大難降伏三昧、意王三昧、海藏三昧、調伏莊嚴三昧、真』
【English Translation】 English version: He spoke in verses, saying: 'There is nothing that is not because of this Shakyamuni (the historical Buddha) now, Releasing wondrous light that illuminates all Buddha-lands, May the Buddha have compassion on us, So that the assembly, through this teaching, may dispel doubts. Because they have seen the majestic appearance of the World-Honored One, Some are more doubtful, some are joyful, Among them, some raise a hand, And joyfully praise the Buddha, the World-Honored One. Indra (a deity in Buddhism), the Brahma assembly, the Four Heavenly Kings (guardian deities in Buddhism), Fill the void, praising the Buddha's virtues, Raining heavenly incense, flowers, and jeweled ornaments, Musical instruments play beautiful sounds without being struck.' At that time, the World-Honored One said to the elder Subhuti (a disciple of the Buddha): 'Do you now see this Great Immortal of Majestic Light?' Subhuti replied: 'Yes, World-Honored One! I have seen him, I have seen the true practitioner.' Then, the World-Honored One further said to Subhuti: 'Subhuti! You should know now: this Great Immortal of Majestic Light, in a future age, after the thousand Buddhas of this Bhadrakalpa (fortunate aeon) have appeared, there will be another kalpa also named Bhadra, a Buddha-land named Moon Lord. In that world, he will become a Buddha, named Vipashyin Tathagata (one of the past seven Buddhas), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened), possessing all ten titles. 'Subhuti! You should know: when that Vipashyin Tathagata appears in the world, whoever hears the name of that Buddha will undoubtedly gain benefit, like a wish-fulfilling jewel that grants all desires.' 'Furthermore, Subhuti! You should know: in this assembly now, eighty-four thousand immortals, having heard this Dharma teaching, have all attained the stage of non-retrogression (the state of not falling back from enlightenment). When Maitreya (the future Buddha) descends, all the vows and practices of the ten bhumis (ten stages of the Bodhisattva path) will be fulfilled. After three thousand kalpas, he will become a Buddha, named Majestic Light Tathagata, the Truly Real, the Equally Rightly Awakened One. In this great assembly now, there are countless billions of Bodhisattvas who, having heard this Dharma teaching, have all attained the Shurangama Samadhi (a high level of meditative concentration), the Supreme Wisdom Majestic Samadhi, the Tathagata's Ordination Samadhi, the Illusion-like Transformation Samadhi, the Four Great Difficult-to-Subdue Samadhi, the Mind King Samadhi, the Ocean Treasury Samadhi, the Subduing Adornment Samadhi, the True'
心藏三昧、清凈三昧，如是等。復有億恒河沙等諸天之眾，皆得住于無生法忍；無量百千比丘、比丘尼、優婆塞、優婆夷，皆悉得於阿羅漢果；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，未發心者皆得發於阿耨多羅三藐三菩提心。
「須菩提！汝今當知：我見是等大利益故，放是光明。」
爾時，世尊復出舌相遍覆面門，彼舌相中出種種色、種種光明，所謂青、黃、赤、白、紫紺琉璃、紅縹金色、頗梨色等。是光明曜遍到十方無量無邊諸世界已，還從如來足下而入。
爾時，無盡意菩薩從坐而起，偏袒右肩，右膝著地，長跪合掌而白佛言：「世尊！如來無有無因緣故現於舌相，惟愿世尊為我等說，何因何緣出現舌相，放是光明？」
佛告無盡意菩薩言：「善男子！我為無信諸眾生等出是舌相，如來世尊終不以此舌根相故作妄語也。」
爾時，無盡意菩薩復白佛言：「世尊！若未來世諸善男子及善女人，於此經中若以一句、若以一偈為他顯說，其福幾何？惟愿說之。」
佛言：「善男子！所有十方諸佛剎中諸佛世尊眼所見者，彼等一切資生樂具悉以供養十方一切諸佛世尊；乃至入于大般涅槃般涅槃后，復以一切種種寶物起舍利塔。若復有人
【現代漢語翻譯】 現代漢語譯本：心藏三昧（內心所藏的禪定）、清凈三昧（清凈的禪定）等等。又有億萬恒河沙數般的天眾，都安住于無生法忍（對諸法不生不滅的證悟）；無數百千比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），都證得了阿羅漢果（斷盡煩惱的果位）；恒河沙數的天、龍、夜叉（一種鬼神）、乾闥婆（香神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等，沒有發起菩提心的人都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 『須菩提（佛陀的弟子）！你現在應當知道：我見到這些大利益的緣故，才放出這種光明。』 當時，世尊又伸出舌相遍覆面門，那舌相中發出種種顏色、種種光明，所謂青、黃、赤、白、紫紺琉璃、紅縹金色、頗梨色等。這些光明照耀遍及十方無量無邊的諸世界之後，又從如來足下進入。 當時，無盡意菩薩從座位上站起來，袒露右肩，右膝著地，長跪合掌對佛說：『世尊！如來不會沒有原因就顯現舌相，希望世尊為我們說說，是什麼原因顯現舌相，放出這種光明？』 佛告訴無盡意菩薩說：『善男子！我是爲了不相信的眾生等才顯現這種舌相，如來世尊終究不會用這種舌根相而說妄語。』 當時，無盡意菩薩又對佛說：『世尊！如果未來世的善男子和善女人，對於這部經中如果用一句、或者用一偈為他人解說，他們的福報有多少？希望您能說說。』 佛說：『善男子！所有十方諸佛剎土中諸佛世尊眼睛所見到的，他們用所有一切資生樂具來供養十方一切諸佛世尊；乃至諸佛入于大般涅槃（完全的寂滅）般涅槃后，又用一切種種寶物建造舍利塔。如果又有人
【English Translation】 English version: 'Heart-treasured Samadhi (meditative absorption treasured in the heart), Pure Samadhi (pure meditative absorption), and so on.' Moreover, there were countless beings, as many as the sands of billions of Ganges Rivers, all abiding in the Patience with the Non-Arising of Dharmas (understanding of the non-arising and non-ceasing of all phenomena); countless hundreds of thousands of Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay devotees), and Upasikas (female lay devotees), all attained the fruit of Arhatship (the state of liberation from all afflictions); countless beings, as many as the sands of the Ganges River, including Devas (gods), Nagas (dragons), Yakshas (a type of spirit), Gandharvas (celestial musicians), Asuras (demi-gods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans, and non-humans, those who had not yet generated the aspiration for enlightenment all generated the mind of Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment). 'Subhuti (Buddha's disciple)! You should know now: I emit this light because I see these great benefits.' At that time, the World Honored One again extended his tongue, covering his entire face. From that tongue, various colors and various lights emanated, such as blue, yellow, red, white, purple, lapis lazuli, red-pink gold, crystal color, and so on. After these lights shone throughout the ten directions, to immeasurable and boundless worlds, they returned and entered from beneath the Tathagata's (another name for Buddha) feet. At that time, Bodhisattva (an enlightened being) Inexhaustible Intent rose from his seat, bared his right shoulder, knelt on his right knee, placed his palms together, and said to the Buddha: 'World Honored One! The Tathagata does not manifest his tongue without a cause. I hope the World Honored One will explain to us, what is the cause and condition for manifesting the tongue and emitting this light?' The Buddha told Bodhisattva Inexhaustible Intent: 'Good man! I manifest this tongue for the sake of unbelieving beings. The Tathagata, the World Honored One, will never use this tongue to speak falsely.' At that time, Bodhisattva Inexhaustible Intent again said to the Buddha: 'World Honored One! If in the future, good men and good women, in this Sutra (a Buddhist scripture), explain even a single sentence or a single verse to others, how great will their merit be? I hope you will explain it.' The Buddha said: 'Good man! In all the Buddha lands in the ten directions, all the Buddhas, the World Honored Ones, see, they use all the necessities of life to make offerings to all the Buddhas, the World Honored Ones, in the ten directions; even after the Buddhas enter into Great Parinirvana (complete cessation), they again use all kinds of treasures to build stupas (a dome-shaped structure) for the relics. If someone else
於此真如法本之中乃至一句及以一偈，分別為他而顯說者，所得福德乃多於彼。複次，善男子！若有說是法本之時，能於是中贊言善哉快哉之者，當知彼人一切諸佛皆共讚歎。若有供養是經典者，當知彼人即是供養於我身也。」
爾時，世尊普觀大眾。觀大眾已，即告之言：「諸善男子！若此經典所在之處，如是地分一切諸佛皆共憶念。諸善男子！當知是經于未來世閻浮提內諸眾生邊為大良藥。若人能於是經典中若自轉讀、若教人讀，一遍、二遍及三遍者，當知是人自請如來轉妙法輪。若有善男子於是經典若自抄寫、若教人抄，當知彼人即是受持一切諸佛甚深法藏，常得歡喜，速獲安樂，于未來世當得作佛。若有善男子、善女人應墮地獄者，終不聞是微妙經典。諸善男子及善女人若得聞是妙經典者，舍是身已，必得生於清凈國土。
「複次，善男子、善女人等得聞是經，聞已歡喜，信樂受持，廣為他人讀誦、解說，當知彼人速得菩提，畢定不久六根具足、五眼清凈，臨命終時不忘正念。復當得彼無量無邊百千三昧陀羅尼門，所謂入於一切諸佛三昧、普照奮迅三昧、總持藏三昧、髻珠印三昧、灌頂位三昧、觀印三昧；復得無字愜陀羅尼、一切法無能降伏陀羅尼、決疑陀羅尼、真如決義陀羅尼，如是等無量無
【現代漢語翻譯】 現代漢語譯本：如果有人在這真如法本之中，哪怕只是一句話或一個偈頌，爲了他人而顯明解說，那麼他所獲得的福德，要比之前所說的供養者更多。再者，善男子！如果有人在宣說這部法本的時候，能夠讚歎說『善哉！快哉！』，應當知道這個人會得到一切諸佛的共同讚歎。如果有人供養這部經典，應當知道這個人就是在供養我的法身。」
當時，世尊普遍地觀察大眾。觀察完畢后，就告訴大家說：『各位善男子！如果這部經典所在的地方，那麼這塊土地會被一切諸佛共同憶念。各位善男子！應當知道這部經典在未來的閻浮提（Jambudvipa，指我們所居住的這個世界）內，對於眾生來說是極大的良藥。如果有人能夠在這部經典中自己轉讀，或者教導他人讀誦，一遍、兩遍乃至三遍，應當知道這個人就是在邀請如來轉動微妙的法輪。如果有善男子能夠抄寫這部經典，或者教導他人抄寫，應當知道這個人就是在接受和持有一切諸佛甚深的法藏，常常得到歡喜，迅速獲得安樂，在未來世必定能夠成佛。如果有善男子、善女人本應墮入地獄，最終也不會聽到這部微妙的經典。各位善男子和善女人如果能夠聽聞這部微妙的經典，捨棄這個身體后，必定能夠往生到清凈的國土。
『再者，善男子、善女人等如果能夠聽聞這部經典，聽聞后歡喜，信受奉行，廣泛地為他人讀誦、解說，應當知道這個人迅速能夠獲得菩提（Bodhi，覺悟），必定不久就能六根具足、五眼清凈，臨命終時不會忘記正確的念頭。還會得到那無量無邊百千種三昧（Samadhi，禪定）陀羅尼（Dharani，總持）門，也就是進入一切諸佛三昧、普照奮迅三昧、總持藏三昧、髻珠印三昧、灌頂位三昧、觀印三昧；還會得到無字愜陀羅尼、一切法無能降伏陀羅尼、決疑陀羅尼、真如決義陀羅尼，像這樣無量無邊的陀羅尼。
【English Translation】 English version: 'Furthermore, good man! If someone, within this Dharma text of Suchness, even a single phrase or a single verse, explains and reveals it for the sake of others, the merit they obtain is greater than that of the previous offering. Moreover, good man! If someone, when reciting this Dharma text, can praise it, saying, 'Excellent! Wonderful!', know that this person will be praised by all Buddhas together. If someone makes offerings to this scripture, know that this person is making offerings to my Dharma body.'
At that time, the World-Honored One (世尊) surveyed the assembly. Having surveyed the assembly, he then said to them: 'Good men! If this scripture is present in any place, that land will be remembered by all Buddhas together. Good men! Know that this scripture will be a great medicine for beings within Jambudvipa (閻浮提, the world we live in) in the future. If someone can personally recite this scripture, or teach others to recite it, once, twice, or even three times, know that this person is inviting the Tathagata (如來) to turn the wonderful Dharma wheel. If a good man can personally transcribe this scripture, or teach others to transcribe it, know that this person is receiving and upholding the profound Dharma treasury of all Buddhas, constantly obtaining joy, quickly attaining peace, and will surely become a Buddha in the future. If there are good men or good women who should have fallen into hell, they will ultimately not hear this subtle and wonderful scripture. If good men and good women can hear this wonderful scripture, after abandoning this body, they will surely be reborn in a pure land.'
'Furthermore, good men and good women, if they can hear this scripture, and after hearing it, rejoice, believe, accept, uphold, and widely recite and explain it for others, know that this person will quickly attain Bodhi (菩提, enlightenment), and will surely soon have all six senses complete, the five eyes purified, and will not forget right mindfulness at the time of death. They will also obtain those immeasurable and boundless hundreds of thousands of Samadhi (三昧, meditative absorption) Dharani (陀羅尼, mantra) gates, namely, entering the Samadhi of all Buddhas, the Universally Illuminating Swift Samadhi, the All-Holding Treasury Samadhi, the Topknot Jewel Seal Samadhi, the Anointing Position Samadhi, the Contemplation Seal Samadhi; they will also obtain the Non-Word Satisfying Dharani, the All Dharmas Unsubduable Dharani, the Doubt-Resolving Dharani, the Suchness Definitive Meaning Dharani, and such immeasurable and boundless Dharanis.'
邊百千陀羅尼；復得五神通，于生死處正念不亂。」
爾時，世尊即告文殊尸利菩薩摩訶薩言：「善男子！汝已供養無量無邊百千諸佛故，我以此法付囑于汝，汝當來世廣為他說如是法本。文殊尸利！于汝意云何？汝已過去于諸佛所種種供養、種種恭敬、種種奉迎，是諸福德可得邊際、可得思量不？」
文殊尸利言：「不也。世尊！」
佛言：「文殊尸利！若汝于未來世於此娑婆世界五濁世中廣宣流佈如是法本，所得福德倍多於彼。文殊尸利！汝於過去諸世尊所雖，復以于種種衣服、四事供養常令豐足，而汝未曾於是法本為他人故方便顯說。以如是故，于彼佛邊猶多過咎。若汝于彼過去佛邊乃至一佛未曾供養，但能於是深妙法本為他廣說，當知即是於一切佛、諸世尊所具足供養，無有過咎。」
佛說是經時，文殊尸利諸菩薩等，及威燈光、一切仙人並余眷屬，天龍八部、諸鬼神等，一切大眾聞佛所說，歡喜奉行。
大威燈光仙人問疑經
【現代漢語翻譯】 現代漢語譯本：能背誦一百遍、一千遍《陀羅尼》（Dharani，總持、真言），還能獲得五神通（Five Supernatural Powers），在面臨生死關頭時，能夠保持正念不散亂。
這時，世尊告訴文殊尸利菩薩摩訶薩（Manjushri Bodhisattva Mahasattva，大菩薩）說：『善男子！你已經供養過無量無邊的百千諸佛，所以我將此法囑託給你，你應當在未來世廣泛地為他人宣說這樣的法本。文殊尸利！你認為怎麼樣？你過去在諸佛那裡種種供養、種種恭敬、種種奉迎，這些福德可以衡量、可以思量嗎？』
文殊尸利說：『不能。世尊！』
佛說：『文殊尸利！如果你在未來世於此娑婆世界（Saha World，我們所居住的堪忍世界）五濁世（Five Turbidities，指劫濁、見濁、煩惱濁、眾生濁、命濁）中廣泛宣揚流佈這樣的法本，所得的福德比那更多。文殊尸利！你於過去諸世尊那裡，雖然用種種衣服、四事供養（Four Requisites，指飲食、衣服、臥具、醫藥）常常令他們豐足，但是你未曾爲了他人而方便顯說這個法本。因為這樣，你在那些佛那裡還有很多過失。如果你在過去佛那裡乃至一佛都未曾供養，但能對這個深妙的法本為他人廣說，應當知道這就是對一切佛、諸世尊具足供養，沒有過失。』
佛說這部經時，文殊尸利等諸菩薩，以及威燈光（Vimalakirti）等一切仙人以及其餘眷屬，天龍八部（Eight kinds of non-human beings，佛教的護法神）、諸鬼神等，一切大眾聽聞佛所說，歡喜奉行。
《大威燈光仙人問疑經》
【English Translation】 English version: 'One who recites the Dharani (總持、真言) a hundred or a thousand times will also attain the Five Supernatural Powers (Five Supernatural Powers), and will maintain right mindfulness without confusion at the point of life and death.'
At that time, the World-Honored One said to Manjushri Bodhisattva Mahasattva (大菩薩): 'Good man! You have already made offerings to countless hundreds of thousands of Buddhas, so I entrust this Dharma to you. You should widely proclaim this Dharma text to others in the future. Manjushri! What do you think? In the past, you made various offerings, various reverences, and various welcomes to the Buddhas. Can these merits be measured or contemplated?'
Manjushri said: 'No, World-Honored One!'
The Buddha said: 'Manjushri! If you widely propagate this Dharma text in the future in this Saha World (我們所居住的堪忍世界) in the Five Turbidities (指劫濁、見濁、煩惱濁、眾生濁、命濁), the merit you obtain will be many times greater than that. Manjushri! Although you have always provided the various Buddhas in the past with various clothes and the four requisites (指飲食、衣服、臥具、醫藥), making them abundant, you have never expediently and explicitly explained this Dharma text for the sake of others. Because of this, you still have many faults in the presence of those Buddhas. If you have never made offerings to even one Buddha in the past, but can widely explain this profound Dharma text to others, you should know that this is equivalent to making complete offerings to all Buddhas and World-Honored Ones, without any faults.'
When the Buddha spoke this sutra, Manjushri and other Bodhisattvas, as well as Vimalakirti (威燈光) and all the immortals and their retinues, the Eight kinds of non-human beings (天龍八部), all the ghosts and spirits, and all the great assembly, hearing what the Buddha said, rejoiced and practiced accordingly.
'The Sutra of Questions by the Greatly Powerful Light Immortal'