Chinese
大正藏第 14 册 No. 0577 佛说大乘流转诸有经 No. 577 [Nos. 575, 576] 佛说大乘流转诸有经 大唐三藏法师义净奉 制译 如是我闻： 一时，薄伽梵在王舍城羯阑铎迦池竹林园中，与大苾刍众千二百五十人俱，并大菩萨摩诃萨，无量百千人天大众，一心恭敬围绕而住。尔时，世尊为说自证微妙之法，所谓初中后善，文义巧妙，纯一圆满，清净鲜白梵行之相。 尔时摩揭陀主影胜大王，往竹林中礼世尊足，右绕三匝，在一面坐。时影胜王白佛言：“世尊！云何有情先所造业久已灭坏，临命终时皆悉现前？又复诸法体悉空无，所造业报而不散失？唯愿，世尊！哀愍为我分别解说。” 尔时，世尊告影胜王曰：“大王当知，譬如男子于眠梦中，见与人间端正美女，共为稠密。既睡觉已，忆彼梦中所见美女，大王于意云何？于眠梦中人间美女，是实有不？” 王言：“非有！” 世尊告曰：“大王于意云何？此之男子，于彼梦中所见美女，心生忆念恋慕不舍，可说此人是大博识明智者不？” 王言：“不尔！此是愚人，非明智者。何以故？由彼梦中人间美女，毕竟体空，不可得故，岂能与彼而行稠密，令 现代汉语译本 佛说大乘流转诸有经 大正藏第 14 册 No. 0577 佛说大乘流转诸有经 大唐三藏法师义净奉 制译 如是我闻： 一时，薄伽梵（Bhagavan，世尊）在王舍城羯阑铎迦（Karandaka）池竹林园中，与大比丘众一千二百五十人在一起，还有大菩萨摩诃萨（Mahasattva，大菩萨），无量百千人天大众，一心恭敬地围绕着他居住。当时，世尊为他们宣说自己证悟的微妙之法，也就是初善、中善、后善，文辞和意义都巧妙，纯粹而圆满，清净鲜白的梵行之相。 当时，摩揭陀（Magadha）国主影胜大王，前往竹林中礼拜世尊的足，右绕三匝，在一旁坐下。影胜王对佛说：“世尊！为什么有情众生先前所造的业，已经很久灭坏了，临命终时却都全部显现出来？又，为什么诸法的本体都是空无的，所造的业报却不会散失？唯愿世尊慈悲，为我分别解说。” 当时，世尊告诉影胜王说：“大王应当知道，譬如一个男子在睡眠的梦中，见到与人间端庄美丽的女子，共同行乐。等到醒来之后，回忆起梦中所见的美女，大王你认为如何？在睡眠梦中所见的人间美女，是真实存在的吗？” 国王说：“不是真实存在的！” 世尊告诉他说：“大王你认为如何？这个男子，对于梦中所见的美女，心中生起忆念，恋慕不舍，可以说这个人是博学多识、明智的人吗？” 国王说：“不是的！这是愚人，不是明智的人。为什么呢？因为梦中的人间美女，毕竟是空无的，不可得的，怎么能与她行乐呢？ ”
English
English version The Buddha Speaks the Great Vehicle Sutra on the Cycle of Existences Taisho Tripitaka Volume 14, No. 0577 The Buddha Speaks the Great Vehicle Sutra on the Cycle of Existences Translated under Imperial Order by Dharma Master Yijing of the Great Tang Dynasty Thus have I heard: At one time, the Bhagavan (World Honored One) was in the Bamboo Grove Garden by the Karandaka (Karandaka) Pond in Rajagriha (Wangshecheng), together with a large assembly of Bhikshus numbering one thousand two hundred and fifty, as well as great Bodhisattva Mahasattvas (Mahasattva, Great Beings), and countless hundreds of thousands of humans and devas, all dwelling there with respectful and focused minds. At that time, the World Honored One was expounding the subtle Dharma of His own enlightenment, namely that which is good in the beginning, good in the middle, and good in the end, with skillful words and meanings, purely and perfectly, the aspect of pure and bright Brahmacharya (Brahma conduct). At that time, King Ying Sheng (Shadow Victory) of Magadha (Magadha), went to the Bamboo Grove, prostrated at the feet of the World Honored One, circumambulated Him three times to the right, and sat to one side. King Ying Sheng said to the Buddha: 'World Honored One! Why is it that the karma previously created by sentient beings, though long since perished, all appears before them at the time of death? Furthermore, why is it that the essence of all dharmas is empty and without substance, yet the karmic retributions of actions do not dissipate? I beseech the World Honored One to compassionately explain this to me in detail.' At that time, the World Honored One said to King Ying Sheng: 'Great King, you should know that it is like a man who, in a sleeping dream, sees himself intimately enjoying the company of a beautiful woman from the human realm. After awakening, he remembers the beautiful woman he saw in the dream. Great King, what do you think? Is the beautiful woman from the human realm seen in the sleeping dream actually real?' The King said: 'She is not real!' The World Honored One said: 'Great King, what do you think? This man, who cherishes the memory of the beautiful woman he saw in the dream, clinging to her with longing and reluctance to let go, can it be said that this person is a learned and wise individual?' The King said: 'No! This is a foolish person, not a wise one. Why? Because the beautiful woman from the human realm in the dream is ultimately empty and unattainable. How could he possibly engage in intimate relations with her?' -------------------------------------------------------------------------------- 此男子情怀爱恋生忆念耶？”
Chinese
佛言：“大王！如是，愚痴无识凡人，眼见色时心生喜乐，便起执着；起执着已随生顾恋，生顾恋已情怀染爱；起染爱故随贪瞋痴，发身语意造作诸业。然此诸业作已灭坏，此灭坏时曾不依止东方而住，亦不依止南西北方四维上下，至命终时意识将灭，所作之业皆悉现前。譬如男子从睡觉已，忆彼梦中所见美女影像皆现如是。 “大王！前识灭已后识生时，或生人中，或生天上，或堕傍生、饿鬼、地狱。大王！后识生时，无间生起彼同类心相续流转，分明领受所感异熟。大王！曾无有法能从此世转至后世，然有死生业果可得。大王当知，前识灭时名之为死，后识支起号之为生。大王！前识灭时无有去处，后识支起无所从来。所以者何？本性空故。大王！前识前识性空，死死性空，业业性空，后识后识性空，生生性空，而彼业果曾不散失。大王！如是应知，一切有情皆由愚惑不知非有，妄起顾恋轮回生死。” 尔时，世尊欲重宣此义，说伽他曰： “诸法唯假名， 但依名字立， 离于能诠语， 所诠不可得， 皆以别别名， 诠彼种种法， 于名法非有， 是诸法自性。 由名名性空， 于名名不有， 诸法名本无， 妄以名诠名， 诸 现代汉语译本： ‘这个男子是否因为情欲爱恋而产生忆念呢？’ 佛说：‘大王！确实如此。愚痴无知的凡人，眼睛看到美好的事物时，心中产生喜悦，便开始执着；产生执着后就随之产生顾恋，产生顾恋后就情不自禁地产生爱恋；因为产生爱恋的缘故，就随之产生贪、嗔、痴，通过身、语、意造作各种业。然而这些业造作之后就会灭坏，这些灭坏的时候不会停留在东方，也不会停留在南、西、北方、四维、上方、下方，到临命终时意识将要灭亡，所造作的业都会显现出来。譬如男子从睡梦中醒来后，回忆起梦中所见的美女，影像都会显现出来一样。’ ‘大王！前一个意识灭亡后，后一个意识产生时，或者生在人道中，或者生在天道中，或者堕入畜生道、饿鬼道、地狱道。大王！后一个意识产生时，无间断地生起与前一个意识同类的相续流转，清晰地领受所感受的不同的成熟果报。大王！没有一种法能够从此世转移到后世，但是有死亡和出生的业果可以得到。大王应当知道，前一个意识灭亡时，称之为死亡；后一个意识生起时，称之为出生。大王！前一个意识灭亡时，没有去处；后一个意识生起时，没有来处。这是什么原因呢？因为它的本性是空性的。大王！前一个意识、前一个意识的自性是空性的，死亡、死亡的自性是空性的，业、业的自性是空性的，后一个意识、后一个意识的自性是空性的，出生、出生的自性是空性的，但是那些业果从来不会散失。大王！应当这样理解，一切有情众生都是由于愚昧迷惑，不知道事物并非真实存在，虚妄地产生顾恋，从而在生死中轮回。’ 当时，世尊为了重新宣说这个道理，说了偈语： ‘一切法都只是假名，仅仅依靠名字而成立，离开了能表达的语言，所要表达的就无法得到，都用不同的名字，来表达种种不同的法，在名字和法中没有真实的存在，这就是诸法的自性。 由于名字的缘故，名字的自性是空性的，在名字中名字并不存在，诸法的名字本来就没有，虚妄地用名字来解释名字，’
English
English version: ‘Does this man generate memories due to emotional attachment and love?’ The Buddha said: ‘Great King! It is so. Foolish and ignorant ordinary people, when their eyes see beautiful forms, their hearts generate joy and pleasure, and then they become attached; having become attached, they then generate longing; having generated longing, they then uncontrollably generate love; because of generating love, they then generate greed, hatred, and delusion, and through body, speech, and mind, they create various karmas. However, these karmas, once created, will perish. When they perish, they do not abide in the east, nor do they abide in the south, west, north, the four intermediate directions, above, or below. When life comes to an end and consciousness is about to perish, all the karmas created will appear before them. It is like a man waking up from sleep and recalling the image of the beautiful woman seen in his dream, which appears vividly.’ ‘Great King! When the previous consciousness ceases and the subsequent consciousness arises, one may be born in the human realm, or in the heavens, or fall into the realms of animals, hungry ghosts, or hells. Great King! When the subsequent consciousness arises, it continuously arises in an unbroken stream of similar mental states, clearly experiencing the different ripened results. Great King! There is no dharma that can transfer from this life to the next, but the karmic consequences of death and birth can be obtained. Great King, you should know that when the previous consciousness ceases, it is called death; when the subsequent consciousness arises, it is called birth. Great King! When the previous consciousness ceases, there is nowhere it goes; when the subsequent consciousness arises, there is nowhere it comes from. Why is this? Because its inherent nature is emptiness. Great King! The previous consciousness, the nature of the previous consciousness is emptiness; death, the nature of death is emptiness; karma, the nature of karma is emptiness; the subsequent consciousness, the nature of the subsequent consciousness is emptiness; birth, the nature of birth is emptiness; but those karmic consequences are never lost. Great King! You should understand that all sentient beings, due to ignorance and delusion, not knowing that things are not real, falsely generate longing, and thus cycle through birth and death.’ At that time, the World Honored One, wishing to reiterate this meaning, spoke these verses: ‘All dharmas are merely provisional names, established only based on names, apart from the expressing language, what is to be expressed cannot be obtained, all use different names, to express various dharmas, in names and dharmas there is no real existence, this is the nature of all dharmas. Due to names, the nature of names is empty, in names, names do not exist, the names of all dharmas are originally non-existent, falsely using names to explain names,’
Chinese
法皆虚妄， 但从分别生， 此分别亦空， 于空妄分别。 我说诸世间， 以眼见于色， 皆由邪计想， 是名为俗谛； 我说一切法， 皆是藉缘生， 是名近胜义， 智者当观察。 眼不见于色， 意亦不知法， 是名胜义谛， 愚者不能知。” 尔时，世尊说此法已，摩揭陀主影胜大王深心顶受。时诸苾刍，及大菩萨、人天等众，皆大欢喜，信受奉行。 佛说大乘流转诸有经 现代汉语译本： 一切法都是虚幻不实的，只是从分别念中产生。 而这分别念本身也是空性的，却在空性上妄加分别。 我说世间的一切，用眼睛所见到的种种色相，都是由于错误的计度和想象，这叫做世俗谛（samvrti-satya，相对真理）。 我说一切法，都是依靠因缘而生起的，这叫做接近胜义谛（paramartha-satya，绝对真理），有智慧的人应当仔细观察。 眼睛不能真正见到色相，意识也不能真正知晓诸法，这才是真正的胜义谛，愚昧的人是无法理解的。 当时，世尊说完这些佛法后，摩揭陀国（Magadha）的国王影胜（Bimbisara）从内心深处信受奉行。当时所有的比丘（bhiksu，佛教出家男众）、以及大菩萨（bodhisattva，立志成佛的修行者）、人和天人等大众，都非常欢喜，信受奉行。 《佛说大乘流转诸有经》
English
English version: All dharmas are illusory and unreal, merely arising from discrimination. And this discrimination itself is empty; yet, one falsely discriminates upon emptiness. I say that all in the world, that which is seen by the eye as various forms, all arise from erroneous calculations and imaginations; this is called the conventional truth (samvrti-satya). I say that all dharmas arise from dependent origination; this is called approaching the ultimate truth (paramartha-satya), which the wise should contemplate. The eye does not truly see form, nor does the mind truly know dharmas; this is called the ultimate truth, which the foolish cannot understand. At that time, after the World-Honored One spoke this Dharma, King Bimbisara (Bimbisara) of Magadha (Magadha) deeply accepted it with utmost reverence. At that time, all the bhiksus (bhiksu, Buddhist monks), great bodhisattvas (bodhisattva, beings who aspire to Buddhahood), humans, devas, and other assemblies were all greatly delighted, faithfully accepting and practicing it. 'The Buddha Speaks the Sutra of the Great Vehicle's Revolving Through All Existences' --------------------------------------------------------------------------------