Chinese
大正藏第 12 册 No. 0342 佛说如幻三昧经 No. 342 [Nos. 310(36), 341] 佛说如幻三昧经卷上 西晋月氏国三藏竺法护译 闻如是： 一时，佛游王舍城灵鹫山，与大比丘众俱，比丘六万二千，一切圣智神通已达而悉耆年；菩萨四万二千，溥首童真之等类也，其名曰：师子英菩萨、慈氏菩萨、光世音菩萨、得大势菩萨、辩积菩萨、建立远菩萨、山顶菩萨、山幢菩萨、无动菩萨、善思议菩萨、所思善议菩萨、心勇菩萨、心志菩萨、善心菩萨、珠积菩萨、石磨王菩萨、宝掌菩萨、宝印手菩萨、常举手菩萨、常下手菩萨、常精进菩萨、御众菩萨、笃进菩萨、住言行相应菩萨、超愿菩萨、立报答菩萨、等思菩萨、弃诸恶趣菩萨、度无量菩萨、度无动菩萨、虚空藏菩萨、上意菩萨、持意菩萨、增意菩萨、术详菩萨、执诵菩萨、月光菩萨、月英菩萨、光英菩萨、光首菩萨、还若干光菩萨、师子步雷音菩萨、辩无碍菩萨、妙辩菩萨、应辩菩萨、度意菩萨、显日月光菩萨、空无菩萨、质游菩萨、常笑菩萨、根喜菩萨、除诸盖菩萨、转女菩萨、转男菩萨、转胎菩萨、被德铠菩萨、大慧菩萨、光㷿菩萨、照明菩萨、无受菩萨、受音王菩萨、深藏菩萨、 众香手菩萨，解缚之等八正士俱，如是等类四万二千；四天王、天帝、释梵、忍王，此及余天六万人俱，须深天子、善住意天子、大神妙天、善意天、大乐天，如斯之等三万人俱，皆志大乘；燕居阿须伦与二万亿阿须伦俱，有海龙王与六万诸龙俱从海出，此及他方无数天龙、鬼神、阿须伦、迦留罗、真陀罗、摩睺勒，不可称限百千亿载；比丘、比丘尼、薰士、薰女，不可计会，皆悉来集。如来垂哀，与无数众眷属围绕而为说法。 尔时，文殊师利自在其室独游宴坐，以空无心离心三昧而为正受。文殊即时从三昧起，适安隐兴，震动十方无量佛土。文殊师利心自念言：“如来、至真、平等觉者，今为所在，于世求之，甚难得值，犹灵瑞华，时时而出耳。其所现方，难及难当，非心所思、非言所畅，深妙超绝，巍巍无量。佛现于世，终不虚妄，因得闻法，所听经典，未曾唐举，犹是众生，灭除苦患，如斯真正，非为无益；吾今宁可诣如来所，应时启闻，随其所质，令诸德本一切备悉。假使有人学菩萨乘，令不疑惑深妙佛法，成就道谊，悉蔽魔宫。此忍界中众生之类，其淫怒痴甚为兴盛，离清白法，但行无义，愚戆抵突，心怀憍慢而无恭恪，所可修业，多所违失，舍佛法众。当令众生闻如此法，净智慧眼。” 现代汉语译本：众香手菩萨（菩萨名，以手能散发香气而得名），以及解脱束缚等八位正士，像这样的人共有四万二千；四天王、天帝（帝释天）、释梵（梵天）、忍王（帝释天的别名），以及其他六万天人；须深天子、善住意天子、大神妙天、善意天、大乐天，像这样的人共有三万，都立志于大乘佛法；燕居阿须伦（阿修罗）与二万亿阿须伦一起，有海龙王与六万诸龙一起从海中出来，还有其他无数的天龙、鬼神、阿须伦、迦留罗（金翅鸟）、真陀罗（紧那罗，歌神）、摩睺勒（摩睺罗伽，大蟒神），数量之多不可用百千亿载来计算；比丘、比丘尼、薰士（优婆塞，男居士）、薰女（优婆夷，女居士），数量之多不可计数，都聚集而来。如来慈悲，被无数眷属围绕着，为他们说法。 当时，文殊师利菩萨独自在自己的房间里安闲静坐，以空无心、离心三昧（一种禅定状态）进入正受。文殊菩萨随即从三昧中起身，刚一安稳地起来，就震动了十方无量佛土。文殊师利菩萨心中自念：‘如来、至真、平等觉者，现在身在何处？在世间求见，非常难得，就像灵瑞之花，只是偶尔出现罢了。他所显现的地方，难以到达，难以承受，不是心所能思，不是言语所能表达，深奥微妙，超绝无比，巍峨广大，不可限量。佛出现在世间，终究不会虚妄，因为能够听闻佛法，所听的经典，没有白费，能够让众生灭除苦难，像这样真实不虚，并非没有益处。我如今应当前往如来所在之处，及时请教，随着他所提出的问题，让一切功德根本都完备。假使有人学习菩萨乘，能够不疑惑深奥微妙的佛法，成就道业，完全遮蔽魔宫。这个娑婆世界中的众生，他们的淫欲、嗔怒、愚痴非常旺盛，远离清净的佛法，只做没有意义的事情，愚蠢鲁莽，心中怀着骄傲自大而没有恭敬之心，所修的功业，多有违失，舍弃佛法僧三宝。应当让众生听闻这样的佛法，清净智慧之眼。’
English
English version: The Bodhisattva Sarvagandhasukha (Bodhisattva of the Fragrant Hand), along with eight righteous men such as those liberated from bonds, totaling forty-two thousand; the Four Heavenly Kings, the Heavenly Emperor (Indra), Sakra (Brahma), the King of Patience (another name for Indra), and sixty thousand other heavenly beings; the Deva Susima, the Deva Sudrsti, the Deva Mahadivya, the Deva Subuddhi, the Deva Mahasukha, and thirty thousand others like them, all aspiring to the Mahayana; the Asura Yanju along with two hundred million Asuras, the Dragon King of the Sea with sixty thousand dragons emerging from the sea, and countless other heavenly dragons, ghosts, Asuras, Garudas (golden-winged birds), Kinnaras (celestial musicians), and Mahoragas (great serpent gods), their numbers beyond calculation in hundreds of thousands of millions of kalpas; Bhikshus, Bhikshunis, Upasakas (male lay devotees), and Upasikas (female lay devotees), an immeasurable assembly, all gathered together. The Tathagata, with compassion, was surrounded by countless attendants and preached the Dharma. At that time, Manjushri Bodhisattva was alone in his chamber, peacefully sitting in meditation, entering into the correct reception of the Samadhi of emptiness, no-mind, and detachment from mind. Manjushri then arose from Samadhi, and as he settled into a comfortable posture, he shook countless Buddha lands in the ten directions. Manjushri Bodhisattva thought to himself: 'The Tathagata, the Perfectly Enlightened One, the Truthful One, where is he now? To seek him in the world is very difficult, like a rare auspicious flower that only appears occasionally. The place where he manifests is difficult to reach, difficult to bear, beyond the comprehension of the mind, beyond the expression of words, profound and subtle, surpassing all, majestic and boundless. The appearance of the Buddha in the world is never in vain, because one can hear the Dharma, and the scriptures heard are never fruitless, enabling sentient beings to eliminate suffering. Such truth is not without benefit. I should now go to where the Tathagata is, and promptly inquire, so that all roots of merit may be perfected. If someone studies the Bodhisattva path, they can be free from doubt about the profound and subtle Dharma, achieve the path, and completely obscure the palace of Mara. The beings in this Saha world are greatly afflicted by lust, anger, and ignorance, they are far from the pure Dharma, engaging only in meaningless actions, foolish and reckless, harboring arrogance and lacking respect, their cultivation is often misguided, and they abandon the Buddha, Dharma, and Sangha. We should enable sentient beings to hear this Dharma and purify their eyes of wisdom.' --------------------------------------------------------------------------------
Chinese
于时文殊复更念言：“当诣十方诸佛世界，请召无量百千菩萨，使集佛所听受经典，其身证明此深法忍。” 文殊师利以离垢光严净三昧而为正受，适三昧已，寻时东方亿江沙等诸佛世界普为大明，润泽柔软，离垢显曜，清净光照东西南北四维上下十方佛土，光明所照，悉遍若斯，等无殊特。其于十方幽隐闇冥蔽翳方城，山石、墙壁、树木、华实、铁围、大铁围、目邻山、大目邻山、雪山、黑山及须弥山，而悉蒙照，靡不显曜，无所蔽碍。时于十方诸佛世界，一一江沙亿数佛土，诸佛世尊现在说法，此诸佛边一一侍者各问其佛：“以何因缘忽有大光？普遍世界从昔已来，未曾见闻如此光明，润泽和雅，靡不蒙济。今佛光明众身安隐，令心清彻，皆见拔擢，顺时无违，无复犯行淫怒愚痴。此之瑞应为谁圣旨之所建立？所演光曜晖赫若兹！” 是诸佛世尊睹诸侍者之所启问，默然不应。其彼世界天、龙神声，阿须伦、迦留罗及金翅鸟、揵沓和声，人、非人声，飞鸟鹿声，风雨水声，大海中声，歌妓乐声，斯等之类，蒙佛威神，悉亦寂然，无畅音者，一切诸响悉为憺怕。其诸侍者，启问诸佛如是至三：“世尊愿说！多所哀念，多所安隐、怜愍诸天及世间人，为谁威神出是辈声，其大光明普诸佛土？” 于 现代汉语译本：当时，文殊菩萨又心想：‘我应当前往十方诸佛世界，请来无量百千菩萨，让他们聚集到佛陀那里听受经典，以他们的亲身经历来证明这甚深的法忍。’ 文殊师利菩萨以离垢光严净三昧（一种禅定状态，能使身心清净）进入正定。刚入定，随即东方亿万恒河沙数般的诸佛世界普放光明，光芒润泽柔和，清净无垢，照耀东西南北四维上下十方佛土，光明所照之处，无不遍及，平等无异。十方幽暗隐蔽的方城、山石、墙壁、树木、花果、铁围山、大铁围山、目邻山、大目邻山、雪山、黑山以及须弥山，都被光明照耀，无不显现光辉，没有任何阻碍。当时，在十方诸佛世界的每一个恒河沙数般的佛土中，诸佛世尊正在说法。这些佛陀身边的每一位侍者都问他们的佛陀：‘是什么因缘突然出现如此大的光明？普遍照耀世界，从过去到现在，从未见过如此光明，润泽和雅，无不蒙受恩泽。现在佛陀的光明使我们身心安稳，内心清澈，都得到提升，顺应时节，不再犯淫欲、嗔怒、愚痴的过错。这种瑞应是谁的圣旨所建立？所发出的光辉如此辉煌！’ 这些佛世尊看到侍者们的提问，默然不语。他们所在世界的天、龙神、阿修罗（一种神道）、迦楼罗（金翅鸟）、紧那罗（一种天神）以及金翅鸟、人、非人、飞鸟、鹿、风雨、水、大海、歌妓、音乐等各种声音，都因佛陀的威神之力而寂静无声，没有发出任何声音，一切声响都变得平静。这些侍者向诸佛请问，如此三次：‘世尊，愿您开示！您对众生多有哀怜，多有安稳，怜悯诸天和世间人，是谁的威神发出这样的声音，如此大的光明普照诸佛国土？’
English
English version: At that time, Manjushri thought again: 'I should go to the worlds of the Buddhas in the ten directions, invite countless hundreds of thousands of Bodhisattvas, and have them gather at the Buddha's place to listen to the scriptures, so that they can personally attest to this profound forbearance of the Dharma.' Manjushri entered the Samadhi of Immaculate Light Adornment (a state of meditation that purifies body and mind). As soon as he entered the Samadhi, the worlds of the Buddhas in the east, as numerous as the sands of billions of Ganges Rivers, were immediately filled with great light. The light was moist and gentle, immaculate and radiant, illuminating the Buddha lands in the east, west, south, north, the four intermediate directions, and the upper and lower ten directions. Wherever the light shone, it was all-pervasive, equal, and without distinction. The dark and hidden places in the ten directions, such as walled cities, rocks, walls, trees, flowers, fruits, the Iron Mountain Range, the Great Iron Mountain Range, Mount Mulinda, Great Mount Mulinda, the Snowy Mountains, the Black Mountains, and Mount Sumeru, were all illuminated, and all shone brightly, without any obstruction. At that time, in each of the Buddha lands as numerous as the sands of the Ganges River in the ten directions, the Buddhas were currently teaching the Dharma. Each attendant by the side of these Buddhas asked their Buddha: 'What is the cause of this sudden great light? It pervades the world, and from the past until now, we have never seen such light, which is moist, gentle, and universally beneficial. Now, the Buddha's light makes our bodies and minds peaceful, our hearts clear, and we are all uplifted, in accordance with the times, and no longer commit the faults of lust, anger, and ignorance. Whose holy decree established this auspicious sign? Whose light shines so brilliantly?' These Buddhas, seeing the questions of their attendants, remained silent. The voices of gods, dragons, asuras (a type of demigod), garudas (golden-winged birds), kinnaras (a type of celestial being), and golden-winged birds, humans, non-humans, flying birds, deer, wind, rain, water, the ocean, singers, and music in their respective worlds, all became silent due to the Buddha's majestic power, without uttering any sound. All sounds became tranquil. These attendants asked the Buddhas three times: 'World Honored One, we beseech you to speak! You have great compassion for sentient beings, you bring peace and comfort, and you have pity for gods and humans in the world. Whose majestic power is causing these sounds and this great light that pervades the Buddha lands?' --------------------------------------------------------------------------------
Chinese
时诸佛亿江沙数，各从刹土同时一声，各集其音，柔软了了，悉从一佛出若干教，口之所演如是像音，同时报告诸侍者曰：“诸佛世尊适宣音已，一切佛土皆为之动，百千妓乐不鼓自鸣，诸天人民、阿须伦乐亦复如是；其音亦演非常、苦、空、非身之声，空无相愿虚无恍惚本无之声，本际之声，舍淫怒痴无三界声，如审谛声，施、戒、忍、进、禅、智之声，常惭愧声，慈、悲、喜、护声，遵修奉行无放逸声，如是若干，常宣百千法谊之声。此所讲法，令不可计无央数人亿百千众立不退转，志于无上正真道意，开化声闻及缘觉法，释梵之位，成转轮王，其亦若兹。” 于是诸佛告诸侍者：“诸族姓子！汝等默然专问是为，此非声闻、缘觉之地所能及者，诸天世人及阿须伦，闻此迷荒，如来咨嗟颁宣斯光明德，其功德勋不可思议，所积功祚无能惟察，所学精进、智慧之业，乃能致此究竟光明，若于一劫过劫之余，咨嗟光明不能畅尽得其原际。此光明曜，所兴慈悲，巍巍如斯！” 诸佛侍者再三闻此所叹咨嗟，益以饥虚，重复启白：“唯诸大圣以时宣畅，多所哀念，多所安隐，愍伤诸天及十方人，并诸菩萨大乘学众令成德本。” 于时，诸佛告众侍者言：“族姓子！有一刹土名曰忍界，于彼有佛，名释迦 现代汉语译本：当时，无数如恒河沙数的诸佛，各自从自己的佛土同时发出声音，各自汇集其音，柔和清晰，都从一位佛口中发出若干教诲，口中所演说的声音就像这样，同时告知各位侍者说：‘诸佛世尊刚刚宣讲完佛法，一切佛土都为之震动，成百上千的乐器不敲自鸣，诸天人民、阿修罗的音乐也是如此；其声音也演说无常、苦、空、非身的声音，空无相愿、虚无恍惚、本无的声音，本际的声音，舍弃淫欲、嗔怒、愚痴、没有三界的声音，如实谛的声音，布施、持戒、忍辱、精进、禅定、智慧的声音，常常惭愧的声音，慈、悲、喜、护的声音，遵循修行、奉行而不放逸的声音，像这样若干，常常宣说成百上千的法义之声。这所讲的法，令无数不可计数的人们立于不退转之地，立志于无上正真道，开化声闻和缘觉的法，释提桓因（帝释天）和梵天之位，成就转轮圣王，也像这样。’ 于是诸佛告诉各位侍者：‘各位善男子！你们应当默然专心听闻，这是声闻、缘觉的境界所不能达到的，诸天世人以及阿修罗，听到这些会感到迷惑和慌乱，如来赞叹宣扬这种光明功德，其功德勋章不可思议，所积累的功德福报无法衡量，所学习的精进、智慧之业，才能达到这种究竟光明，即使在一劫或者超过一劫的时间里，赞叹光明也无法完全表达其根本。这种光明所兴起的慈悲，是如此的伟大！’ 诸佛的侍者再三听到这样的赞叹，更加感到饥渴，再次禀告说：‘唯愿诸位大圣及时宣讲，多多哀怜，多多安稳，怜悯诸天和十方人民，以及诸位菩萨大乘学众，令他们成就德行根本。’ 这时，诸佛告诉各位侍者说：‘善男子！有一个佛土名叫忍界（娑婆世界），在那里有一尊佛，名叫释迦牟尼（能仁寂默）。’