Chinese
大正藏第 14 册 No. 0576 佛说转有经 No. 576 [Nos. 575, 577] 佛说转有经 元魏天竺三藏佛陀扇多译 如是我闻： 一时，婆伽婆住王舍城迦兰陀竹林，大比丘众之所围绕，一千二百五十人俱，菩萨摩诃萨无量无边。 尔时，摩伽陀王频婆娑罗出王舍城，往至迦兰陀竹林住处。到佛所已，头面礼足，绕佛三匝，却坐一面。 尔时，如来知频婆娑罗王坐一面已，告言：“大王！譬如有人于睡梦中，共彼女宝行于欲事，彼人觉已忆彼女宝。大王于意云何？梦中女宝为是有不？” 王即答言：“不也。世尊！” 复问王言：“大王！于意云何？彼人若执梦中女者，是黠慧不？” 王即答言：“不也。世尊！何以故？彼梦中女毕竟无故，云何而有境界欲事？彼人徒劳。” 佛言：“大王！如是，一切愚痴凡夫，以不曾闻佛正法故，眼见诸色，悦豫于心，即执为实；以执着故则有系缚，以系缚故则有染着；以染着故，则生贪欲瞋痴等业。若身若口若意等业，然彼身业所作即灭，灭已不依东方而住，如是不依南西北方上下而住，随命终时，转彼有识而现后心。大王！彼识不坏，随业尽处彼业能现，亦如睡 现代汉语译本 《佛说转有经》 元魏天竺三藏佛陀扇多译 如是我闻： 一时，婆伽婆（Bhagavan，世尊）住在王舍城（Rājagṛha）的迦兰陀竹林（Kalandaka Venuvana），为众多大比丘所围绕，人数有一千二百五十人，还有无量无边的菩萨摩诃萨（Bodhisattva-mahāsattva，大菩萨）。 当时，摩伽陀（Magadha）国王频婆娑罗（Bimbisāra）从王舍城出发，前往迦兰陀竹林。到达佛陀所在之处后，以头面礼拜佛足，绕佛三圈，然后退坐在一旁。 这时，如来（Tathāgata）知道频婆娑罗王已经坐在一旁，便告诉他说：‘大王！譬如有人在睡梦中，与一位美丽的女子行男女之事，那人醒来后还想着那位女子。大王，您认为如何？梦中的女子是真实存在的吗？’ 国王回答说：‘不是的，世尊！’ 佛陀又问国王说：‘大王！您认为如何？如果那人执着于梦中的女子，他是聪明人吗？’ 国王回答说：‘不是的，世尊！为什么呢？因为梦中的女子毕竟是不存在的，怎么会有真实的境界和欲望呢？那人只是徒劳而已。’ 佛陀说：‘大王！就是这样，一切愚痴的凡夫，因为不曾听闻佛陀的正法，所以眼睛看到各种事物，内心感到愉悦，就执着地认为是真实的；因为执着，所以就被束缚；因为被束缚，所以就产生染着；因为染着，就产生贪欲、瞋恚、愚痴等恶业。无论是身业、口业还是意业，这些行为产生后立即消失，消失后不依附于东方，也不依附于南西北方上下任何方向。当生命终结时，就会将有识别作用的意识转移，从而显现出后世的心识。大王！这个心识不会坏灭，随着业力耗尽的地方，那个业力就会显现出来，就像睡眠一样。
English
English version The Sutra on the Transference of Existence Spoken by the Buddha Translated by Tripiṭaka Buddhasanta of the Yuan Wei Dynasty from India Thus have I heard: At one time, the Bhagavan (Bhagavan, World-Honored One) was dwelling in the Kalandaka Bamboo Grove (Kalandaka Venuvana) in Rājagṛha (King's Abode), surrounded by a great assembly of monks, numbering one thousand two hundred and fifty, together with countless Bodhisattva-mahāsattvas (Great Bodhisattvas). At that time, King Bimbisāra (Bimbisāra) of Magadha (Magadha) departed from Rājagṛha and went to the Kalandaka Bamboo Grove. Having arrived at the place where the Buddha was, he bowed his head to the Buddha's feet, circumambulated the Buddha three times, and then sat down to one side. Then, the Tathāgata (Tathāgata) knowing that King Bimbisāra was seated to one side, said, 'Great King! It is like a person who, in a dream, engages in sexual activity with a beautiful woman. When that person awakens, he remembers that woman. Great King, what do you think? Is the woman in the dream real?' The King replied, 'No, World-Honored One!' The Buddha further asked the King, 'Great King! What do you think? If that person clings to the woman in the dream, is he wise?' The King replied, 'No, World-Honored One! Why? Because the woman in the dream is ultimately non-existent, how can there be real experiences and desires? That person is merely wasting his effort.' The Buddha said, 'Great King! It is just like that. All ignorant ordinary beings, because they have not heard the Buddha's true Dharma, when their eyes see various forms, their hearts rejoice, and they cling to them as real. Because of clinging, they are bound; because of being bound, they develop attachment; because of attachment, they generate greed, hatred, delusion, and other karmas. Whether it is bodily karma, verbal karma, or mental karma, these actions arise and immediately cease. Having ceased, they do not abide in the east, nor do they abide in the south, north, west, above, or below. When life ends, they transfer the consciousness that has the function of discernment, thereby manifesting the subsequent consciousness. Great King! That consciousness does not perish. Wherever the karma is exhausted, that karma will manifest, just like in sleep.' --------------------------------------------------------------------------------
Chinese
梦觉时女宝。如是，大王！最后灭识而生后识，或在地狱，或在饿鬼，或在畜生，或阿修罗，或人，或天，彼最后识取最后生，识顺彼生。如是心识随业所受，然无有法，从此世间至彼世间而受生也。 “大王！灭后识心是名为灭，是初心识如托生者，是彼后生。大王！转后识时，彼法实不从彼处来而至于此，初识生已亦无所至。何以故？法性相故。大王！最后识心是后识空，业是业空，生是生空，最初心识是初识空，所生之处是生处空，而于彼处不失业果。大王！最后生识于彼即灭，后不断心，识心顺行随在何处所受业报即往受故。”尔时，世尊而说偈言： “善逝后说时， 所有诸言语， 皆是假名说， 假名想住故。 离于言语法， 而无有可说， 随所有言说， 而说彼诸法。 彼不在于彼， 法眼见无色， 所言见色者， 世间执着故。 说世法为实， 无而和合见， 是如来所说， 是名方便地。 若为真实说， 眼则不见色， 意不知诸法， 此是最秘密。 世间我慢说， 名本空无名， 一切法无名， 而以假名说。” 说此法门时，频婆娑罗王，及诸大众、人、天、龙、神、乾闼婆等，闻佛所说，皆大欢喜，信受奉行。 佛 现代汉语译本： ‘梦觉时女宝。’如是，大王！（King）最后的灭识产生后续的识，可能在地狱（hell），可能在饿鬼（hungry ghost），可能在畜生（animal），可能在阿修罗（Asura），可能在人（human），可能在天（deva），那最后的识执取最后的生命，识顺应那个生命。如此心识随着业力所受的果报而流转，但没有一种实在的法，从这个世界到那个世界去受生。 ‘大王！灭后的识心就叫做灭，最初的识心就像是去投胎的人，是那个后续的生命。大王！当识心转移之后，那个法实际上不是从那个地方来到这里，最初的识心产生后也没有去到任何地方。为什么呢？因为法性本就是如此。大王！最后的识心是后识的空性，业是业的空性，生是生的空性，最初的识心是初识的空性，所生之处是生处的空性，但在那里不会失去业的果报。大王！最后的生识在那里就灭尽了，后续的心念不断，识心顺着业力而行，无论在哪里承受业报，就往那里去。’当时，世尊（Bhagavan）说了偈语： ‘善逝（Sugata）之后所说的时候，所有这些言语，都是假名安立的说法，因为假名想的缘故。离开了言语和法，就没有什么可以说的，随着所有言语的表达，而说那些法。它不在那里，法眼（Dharmacaksu）所见是无色的，如果说见到了色，那是世间的执着。说世间法是真实的，实际上是无而和合的显现，这是如来（Tathagata）所说的，这叫做方便地。如果为了真实而说，眼睛就不能见到色，意识也不能知道诸法，这是最秘密的。世间以我慢而说，名原本是空无的，一切法都没有名字，只是用假名来表达。’ 当宣说这个法门的时候，频婆娑罗王（King Bimbisara），以及所有的大众、人、天、龙（Naga）、神（Deva）、乾闼婆（Gandharva）等，听闻佛陀所说，都非常欢喜，信受奉行。 佛
English
English version: ‘A jewel of a woman at the time of awakening from a dream.’ So it is, O King! The final cessation-consciousness gives rise to the subsequent consciousness, perhaps in hell (naraka), perhaps as a hungry ghost (preta), perhaps as an animal (tiryak), perhaps as an Asura (Asura), perhaps as a human (manushya), perhaps as a deva (deva); that final consciousness grasps the final life, and consciousness conforms to that life. Thus, consciousness follows the karmic retribution it receives, but there is no real dharma that goes from this world to that world to be reborn. ‘O King! The mind of cessation-consciousness is called cessation, and the initial consciousness is like one who is being reborn; it is that subsequent life. O King! When consciousness transfers, that dharma does not actually come from that place to here, and the initial consciousness, once arisen, does not go anywhere. Why? Because the nature of dharma is such. O King! The final consciousness is the emptiness of the subsequent consciousness, karma is the emptiness of karma, birth is the emptiness of birth, the initial consciousness is the emptiness of the initial consciousness, the place of birth is the emptiness of the place of birth, but the result of karma is not lost there. O King! The final consciousness of birth ceases there, and the subsequent mind continues without interruption; the mind of consciousness follows karma, and wherever karmic retribution is received, it goes there.’ At that time, the Bhagavan (Bhagavan) spoke in verse: ‘When the Sugata (Sugata) speaks afterwards, all these words are provisional designations, because of the idea of provisional designation. Apart from words and dharma, there is nothing to say; according to all the expressions of speech, those dharmas are spoken. It is not there, the Dharmacaksu (Dharmacaksu) sees the formless; if it is said that form is seen, it is the attachment of the world. To say that worldly dharmas are real is actually a manifestation of the unreal and the combined; this is what the Tathagata (Tathagata) said, and it is called the expedient ground. If it is spoken for the sake of reality, then the eye cannot see form, and consciousness cannot know dharmas; this is the most secret. The world speaks with arrogance, the name is originally empty and without name, all dharmas are without name, but they are expressed with provisional names.’ When this Dharma-gate was proclaimed, King Bimbisara (King Bimbisara), and all the assembly, humans, devas (Deva), nagas (Naga), gods (Deva), gandharvas (Gandharva), etc., hearing what the Buddha said, were all very happy, believed, accepted, and practiced it. Buddha --------------------------------------------------------------------------------