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大正藏第 15 册 No. 0586 思益梵天所问经 No. 586 [Nos. 585, 587] 思益梵天所问经卷第一 姚秦龟兹国三藏鸠摩罗什译 序品第一 如是我闻： 一时佛住王舍城迦兰陀竹林，与大比丘僧六万四千人俱。菩萨摩诃萨七万二千人，皆众所知识，得陀罗尼无碍辩才及诸三昧，于诸神通无所挂碍，善能晓了诸法实性，悉皆逮得无生法忍。 其名曰：文殊师利法王子、宝手法王子、宝积法王子、宝印手法王子、宝德法王子、虚空藏法王子、发心转法轮法王子、网明法王子、障诸烦恼法王子、能舍一切法法王子、德藏法王子、花严法王子、师子法王子、月光法王子、尊意法王子、善庄严法王子，及跋陀婆罗等十六贤士：跋陀婆罗菩萨、宝积菩萨、星德菩萨、帝天菩萨、水天菩萨、善力菩萨、大意菩萨、殊胜意菩萨、增意菩萨、善发意菩萨、不虚见菩萨、不休息菩萨、不少意菩萨、导师菩萨、日藏菩萨、持地菩萨，如是等菩萨摩诃萨七万二千人。 及四天王释提桓因等，忉利诸天、夜摩天、兜率陀天、化乐天、他化自在天，及梵王等诸梵天；并余无量诸天龙、鬼神、夜叉、犍闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽，人与 现代汉语译本 《思益梵天所问经》卷第一 姚秦龟兹国三藏鸠摩罗什译 序品第一 如是我闻： 一时，佛住在王舍城（Rājagṛha）的迦兰陀竹林（Kalandaka Venuvana），与六万四千位大比丘僧众在一起。还有七万二千位菩萨摩诃萨，他们都为大众所熟知，获得了陀罗尼（dhāraṇī）的无碍辩才以及各种三昧（samādhi），对于各种神通没有障碍，善于了解诸法的实性，全部都证得了无生法忍（anutpattika-dharma-kṣānti）。 他们的名字是：文殊师利（Mañjuśrī）法王子、宝手（Ratnapāṇi）法王子、宝积（Ratnakūṭa）法王子、宝印手（Ratnamudrā-pāṇi）法王子、宝德（Ratnaguṇa）法王子、虚空藏（Ākāśagarbha）法王子、发心转法轮（utpāda-citta-dharmacakra）法王子、网明（Jālinīprabha）法王子、障诸烦恼（āvaraṇa-kleśa）法王子、能舍一切法（sarva-dharma-parityāga）法王子、德藏（Guṇagarbha）法王子、花严（Puṣpavyūha）法王子、师子（Siṃha）法王子、月光（Candraprabha）法王子、尊意（Matiśreṣṭha）法王子、善庄严（Suvyūha）法王子，以及跋陀婆罗（Bhadrapāla）等十六贤士：跋陀婆罗菩萨、宝积菩萨、星德（Tārāguṇa）菩萨、帝天（Devadeva）菩萨、水天（Varuṇadeva）菩萨、善力（Suvīrya）菩萨、大意（Mahāmati）菩萨、殊胜意（Viśeṣamati）菩萨、增意（Vṛddhimati）菩萨、善发意（Sūtpādamati）菩萨、不虚见（Amoghadarśana）菩萨、不休息（Anavakrānta）菩萨、不少意（Aparihīnamati）菩萨、导师（Vināyaka）菩萨、日藏（Sūryagarbha）菩萨、持地（Dharanimdhara）菩萨，像这样的菩萨摩诃萨有七万二千人。 以及四大天王、释提桓因（Śakro devānām indraḥ）等，忉利天（Trāyastriṃśa）诸天、夜摩天（Yāmadeva）、兜率陀天（Tuṣitadeva）、化乐天（Nirmāṇaratideva）、他化自在天（Paranirmitavaśavartideva），以及梵王（Brahmadeva）等诸梵天；还有无数的天龙、鬼神、夜叉（yakṣa）、乾闼婆（gandharva）、阿修罗（asura）、迦楼罗（garuḍa）、紧那罗（kiṃnara）、摩睺罗伽（mahoraga），人和
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English version The Sutra on the Questions of Brahma Visheshacintin, Volume 1 Translated by Tripiṭaka Kumārajīva from the country of Kucha during the Yao Qin Dynasty Chapter 1: Introduction Thus have I heard: At one time, the Buddha was dwelling in the Kalandaka Bamboo Grove (Kalandaka Venuvana) in Rajagriha (Rājagṛha), together with a great assembly of sixty-four thousand bhikshus. There were also seventy-two thousand Bodhisattva-Mahasattvas, all well-known to the assembly, having obtained unobstructed eloquence of dharani (dhāraṇī) and various samadhis (samādhi), without hindrance in all supernormal powers, skilled in understanding the true nature of all dharmas, and all having attained the forbearance of the unoriginated dharmas (anutpattika-dharma-kṣānti). Their names were: Manjushri (Mañjuśrī) Dharma Prince, Ratnapani (Ratnapāṇi) Dharma Prince, Ratnakuta (Ratnakūṭa) Dharma Prince, Ratnamudra-pani (Ratnamudrā-pāṇi) Dharma Prince, Ratnaguna (Ratnaguṇa) Dharma Prince, Akashagarbha (Ākāśagarbha) Dharma Prince, Utpada-citta-dharmacakra Dharma Prince, Jaliniprabha (Jālinīprabha) Dharma Prince, Avarana-klesha Dharma Prince, Sarva-dharma-parityaga Dharma Prince, Gunagarbha (Guṇagarbha) Dharma Prince, Pushpavyuha (Puṣpavyūha) Dharma Prince, Simha (Siṃha) Dharma Prince, Chandraprabha (Candraprabha) Dharma Prince, Matishreshtha (Matiśreṣṭha) Dharma Prince, Suvyuha (Suvyūha) Dharma Prince, and the sixteen worthies such as Bhadrapala (Bhadrapāla): Bhadrapala Bodhisattva, Ratnakuta Bodhisattva, Taraguna (Tārāguṇa) Bodhisattva, Devadeva Bodhisattva, Varunadeva (Varuṇadeva) Bodhisattva, Suvirya (Suvīrya) Bodhisattva, Mahamati (Mahāmati) Bodhisattva, Visheshamati (Viśeṣamati) Bodhisattva, Vriddhimati (Vṛddhimati) Bodhisattva, Sutpadamati (Sūtpādamati) Bodhisattva, Amoghadarshana (Amoghadarśana) Bodhisattva, Anavakranta (Anavakrānta) Bodhisattva, Aparihinamati (Aparihīnamati) Bodhisattva, Vinayaka (Vināyaka) Bodhisattva, Suryagarbha (Sūryagarbha) Bodhisattva, Dharanimdhara (Dharanimdhara) Bodhisattva, and so on, seventy-two thousand Bodhisattva-Mahasattvas. And the Four Great Heavenly Kings, Shakra devanam Indra (Śakro devānām indraḥ), and the gods of Trayastrimsha (Trāyastriṃśa), the Yamadeva (Yāmadeva), the Tushitadeva (Tuṣitadeva), the Nirmanaratideva (Nirmāṇaratideva), the Paranirmitavashavartideva (Paranirmitavaśavartideva), and the Brahma (Brahmadeva) kings and other Brahma heavens; and countless devas, dragons, ghosts, yakshas (yakṣa), gandharvas (gandharva), asuras (asura), garudas (garuḍa), kinnaras (kiṃnara), mahoragas (mahoraga), humans, and -------------------------------------------------------------------------------- 非人普皆来集。
Chinese
尔时世尊，大众恭敬围绕而为说法。于时网明菩萨即从坐起，偏袒右肩、右膝着地，头面礼佛足，合掌向佛，动此三千大千世界引导起发一切大众，而白佛言：“世尊！我欲从佛少有所问，若佛听者乃敢咨请。” 佛告网明：“恣汝所问，当为解说悦可尔心。” 于是网明既蒙听许，心大欢喜，即白佛言：“世尊！如来身相超百千万日月光明；我自惟念：‘若有众生能见佛身，甚为希有！’我复惟念：‘若有众生能见佛身，皆是如来威神之力！’” 佛告网明：“如是，如是！如汝所言，若佛不加威神，众生无有能见佛身，亦无能问。网明当知！如来有光，名寂庄严，若有众生遇斯光者，能见佛身不坏眼根；又如来光名无畏辩，若有众生遇斯光者，能问如来其辩无尽；又如来光名集诸善根，若有众生遇斯光者，能问如来转轮圣王行业因缘；又如来光名净庄严，若有众生遇斯光者，能问如来天帝释行业因缘；又如来光名得自在，若有众生遇斯光者，能问如来梵天王行业因缘；又如来光名离烦恼，若有众生遇斯光者，能问如来声闻乘所行之道；又如来光名善远离，若有众生遇斯光者，能问如来辟支佛所行之道；又如来光名益一切智，若有众生遇斯光者，能问如来大乘佛事；又如 现代汉语译本： 非人（指天龙八部等神道众生）都聚集到了一起。 这时，世尊（释迦牟尼佛）被大众恭敬地围绕着，正在说法。当时，网明菩萨（菩萨名）即从座位上站起，袒露右肩，右膝跪地，以头面礼拜佛足，合掌向佛，震动这三千大千世界，引导启发一切大众，而对佛说：‘世尊！我想要向佛请问一些问题，如果佛允许，我才敢请教。’ 佛告诉网明菩萨：‘随你发问，我将为你解答，使你心满意足。’ 于是，网明菩萨既然蒙受佛的允许，心中非常欢喜，就对佛说：‘世尊！如来的身相超越百千万个日月的光明；我私下思忖：‘如果有众生能够见到佛的身相，那是极为稀有的！’我又思忖：‘如果有众生能够见到佛的身相，都是如来的威神之力所致！’ 佛告诉网明菩萨：‘是的，是的！正如你所说，如果佛不加以威神之力，众生没有能够见到佛的身相的，也没有能够提问的。网明，你应该知道！如来有种光明，名为寂庄严，如果有众生遇到这种光明，能够见到佛的身相，而且不会损坏眼根；又如来有种光明，名为无畏辩，如果有众生遇到这种光明，能够向如来提问，其辩才无穷无尽；又如来有种光明，名为集诸善根，如果有众生遇到这种光明，能够向如来请问转轮圣王（统治世界的理想君王）的行业因缘；又如来有种光明，名为净庄严，如果有众生遇到这种光明，能够向如来请问天帝释（忉利天之主）的行业因缘；又如来有种光明，名为得自在，如果有众生遇到这种光明，能够向如来请问梵天王（色界诸天之主）的行业因缘；又如来有种光明，名为离烦恼，如果有众生遇到这种光明，能够向如来请问声闻乘（小乘佛教）所修行的道路；又如来有种光明，名为善远离，如果有众生遇到这种光明，能够向如来请问辟支佛（缘觉）所修行的道路；又如来有种光明，名为益一切智，如果有众生遇到这种光明，能够向如来请问大乘佛法的事业；又如
English
English version: Non-human beings all gathered together. At that time, the World-Honored One (Shakyamuni Buddha) was surrounded by a respectful assembly, expounding the Dharma. Then, Bodhisattva Net-Light (name of a Bodhisattva) rose from his seat, bared his right shoulder, knelt on his right knee, bowed his head to the Buddha's feet, joined his palms, and, shaking this great trichiliocosm, guided and inspired all the assembly, and said to the Buddha: 'World-Honored One! I wish to ask the Buddha a few questions; only if the Buddha permits, dare I inquire.' The Buddha told Net-Light: 'Ask whatever you wish; I will explain it for you and satisfy your heart.' Thereupon, Net-Light, having received permission, was greatly delighted and said to the Buddha: 'World-Honored One! The form of the Tathagata (another name for Buddha) surpasses the light of hundreds of thousands of millions of suns and moons; I reflect to myself: 'If there are sentient beings who can see the Buddha's form, it is extremely rare!' I also reflect: 'If there are sentient beings who can see the Buddha's form, it is all due to the power of the Tathagata's majestic spirit!' The Buddha told Net-Light: 'So it is, so it is! As you say, if the Buddha does not add his majestic spiritual power, sentient beings would not be able to see the Buddha's form, nor would they be able to ask questions. Net-Light, you should know! The Tathagata has a light called Tranquil Adornment; if there are sentient beings who encounter this light, they can see the Buddha's form without damaging their eye faculties; also, the Tathagata has a light called Fearless Eloquence; if there are sentient beings who encounter this light, they can ask the Tathagata questions, and their eloquence will be inexhaustible; also, the Tathagata has a light called Accumulation of All Good Roots; if there are sentient beings who encounter this light, they can ask the Tathagata about the karmic causes and conditions of the deeds of a Chakravartin King (ideal ruler of the world); also, the Tathagata has a light called Pure Adornment; if there are sentient beings who encounter this light, they can ask the Tathagata about the karmic causes and conditions of the deeds of Indra (lord of the Trayastrimsa Heaven); also, the Tathagata has a light called Attainment of Freedom; if there are sentient beings who encounter this light, they can ask the Tathagata about the karmic causes and conditions of the deeds of Brahma (lord of the Form Realm heavens); also, the Tathagata has a light called Freedom from Afflictions; if there are sentient beings who encounter this light, they can ask the Tathagata about the path practiced by the Sravaka Vehicle (Hinayana Buddhism); also, the Tathagata has a light called Good Detachment; if there are sentient beings who encounter this light, they can ask the Tathagata about the path practiced by the Pratyekabuddhas (Solitary Buddhas); also, the Tathagata has a light called Benefit of All Wisdom; if there are sentient beings who encounter this light, they can ask the Tathagata about the great deeds of the Mahayana Dharma (Great Vehicle Buddhism); also, --------------------------------------------------------------------------------
Chinese
来光名为往益，佛来去时足下光明，众生遇者命终生天；又如来光名一切庄严，若佛入城放斯光明，众生遇者得欢喜乐，一切严饰之具庄严其城，城中宝藏从地踊出；又如来光名曰震动，佛以此光能动无量无边世界；又如来光名曰生乐，佛以此光能灭地狱众生苦恼；又如来光名曰上慈，佛以此光能令畜生不相恼害；又如来光名曰凉乐，佛以此光能灭饿鬼饥渴热恼；又如来光名曰明净，佛以此光使盲者得视；又如来光名曰聪听，佛以此光能令众生聋者得听；又如来光名曰惭愧，佛以此光能令众生狂者得正；又如来光名曰止息，佛以此光能令众生舍十不善道，安住十善道；又如来光名曰离恶，佛以此光能令邪见众生皆得正见；又如来光名曰能舍，佛以此光能破众生悭贪之心，令行布施；又如来光名无恼热，佛以此光能令毁禁众生皆得持戒；又如来光名曰安利，佛以此光能令瞋恨众生皆行忍辱；又如来光名曰勤修，佛以此光能令懈怠众生皆行精进；又如来光名曰一心，佛以此光能令妄念众生皆得禅定；又如来光名曰能解，佛以此光能令愚痴众生皆得智慧；又如来光名曰清净，佛以此光能令不信众生皆得净信；又如来光名曰能持，佛以此光能令少闻众生皆得多闻；又如来光名曰威仪，佛以此光能令无惭众生皆得惭愧；又如来光 现代汉语译本： 如来的光明，有一种名为‘往益’，佛陀行走时足下会放出光明，众生遇到这光明，命终之后便能升天；又如来的光明，有一种名为‘一切庄严’，如果佛陀进入城市并放出这种光明，众生遇到这光明会感到欢喜快乐，一切装饰之物都会用来庄严城市，城中的宝藏也会从地里涌出；又如来的光明，有一种名为‘震动’，佛陀用这种光明能够震动无量无边的世界；又如来的光明，有一种名为‘生乐’，佛陀用这种光明能够灭除地狱众生的苦恼；又如来的光明，有一种名为‘上慈’，佛陀用这种光明能够使畜生之间不再互相恼害；又如来的光明，有一种名为‘凉乐’，佛陀用这种光明能够灭除饿鬼的饥渴热恼；又如来的光明，有一种名为‘明净’，佛陀用这种光明使盲人能够看见；又如来的光明，有一种名为‘聪听’，佛陀用这种光明能够使耳聋的众生能够听见；又如来的光明，有一种名为‘惭愧’，佛陀用这种光明能够使疯狂的众生恢复正常；又如来的光明，有一种名为‘止息’，佛陀用这种光明能够使众生舍弃十不善道，安住于十善道；又如来的光明，有一种名为‘离恶’，佛陀用这种光明能够使邪见众生都得到正见；又如来的光明，有一种名为‘能舍’，佛陀用这种光明能够破除众生悭贪之心，使他们乐于行布施；又如来的光明，有一种名为‘无恼热’，佛陀用这种光明能够使毁犯戒律的众生都能够持戒；又如来的光明，有一种名为‘安利’，佛陀用这种光明能够使充满瞋恨的众生都能够行忍辱；又如来的光明，有一种名为‘勤修’，佛陀用这种光明能够使懈怠的众生都能够行精进；又如来的光明，有一种名为‘一心’，佛陀用这种光明能够使妄念纷飞的众生都能够得到禅定；又如来的光明，有一种名为‘能解’，佛陀用这种光明能够使愚痴的众生都能够得到智慧；又如来的光明，有一种名为‘清净’，佛陀用这种光明能够使不信的众生都能够得到清净的信心；又如来的光明，有一种名为‘能持’，佛陀用这种光明能够使少闻的众生都能够得到多闻；又如来的光明，有一种名为‘威仪’，佛陀用这种光明能够使没有惭愧之心的众生都能够生起惭愧之心；又如来的光明