Chinese
大正藏第 15 册 No. 0601 佛为娑伽罗龙王所说大乘经 No. 601 佛为娑伽罗龙王所说大乘经 西天译经三藏朝散大夫试鸿胪少卿传法大师臣施护奉 诏译 如是我闻： 一时，佛在大海中娑伽罗龙王宫庄严道场，与大比丘众七千五百人俱，并诸得大智慧菩萨摩诃萨，自十方世界皆来集会；复有百千俱胝那由他梵王、帝释及护世等，天龙、夜叉、乾闼婆、阿修罗、誐噜拏、紧那罗、摩睺罗伽等亦来集会。 尔时，世尊见彼一切大众来集会已，告娑伽罗龙王言：“龙主！观此世间，种种行业皆从妄起；种种心法当感种种果报，若彼不了当生种种之趣。 “龙主！汝当观此大海之众，见作种种士夫色相。龙主！而彼一切色相，由于一切善恶身、口、意业，各各之心，种种变化；然此心法，虽云色相，由如幻化，无可取故。 “龙主！此之色相，一切诸法本无所生，亦无主宰；复无有我，亦无碍故。如是种种所作之业，诸法自性，皆幻化相，不可思议。 “龙主！若有菩萨，知一切法无生、无灭、无色、无相，如实知已，所作所修一切善业而无修作；所有色相及蕴、处、界，一切生法悉无所见；彼若如实得是见已，当复观察殊妙色相。 现代汉语译本 《佛为娑伽罗龙王所说大乘经》 No. 601 《佛为娑伽罗龙王所说大乘经》 西天译经三藏朝散大夫试鸿胪少卿传法大师臣施护奉 诏译 如是我闻： 一时，佛陀在大海中的娑伽罗龙王（Sāgara-nāgarāja，意为海龙王）宫殿庄严的道场中，与七千五百位大比丘众在一起，还有从十方世界来的，得到大智慧的菩萨摩诃萨（bodhisattva-mahāsattva，意为大菩萨）。又有成百上千俱胝那由他（koṭi-nayuta，俱胝和那由他都是古代印度计数单位）的梵王、帝释（Indra，意为天帝）以及护世等，天龙（deva-nāga，意为天上的龙）、夜叉（yakṣa，意为一种守护神）、乾闼婆（gandharva，意为天上的乐神）、阿修罗（asura，意为一种好战的神）、誐噜拏（garuḍa，意为金翅鸟）、紧那罗（kiṃnara，意为一种半人半鸟的神）和摩睺罗伽（mahoraga，意为大蟒神）等也来到这里。 这时，世尊看到所有大众都来了，就告诉娑伽罗龙王说：‘龙主！观察这个世间，种种行为都是从虚妄中产生的；种种心念会感得种种果报，如果不能明白这个道理，就会生到各种不同的境界中去。’ ‘龙主！你应该观察这大海中的众生，看到他们所呈现的各种各样的士夫色相。龙主！而他们所呈现的这一切色相，都是由于一切善恶的身、口、意业，以及各自不同的心念，所产生的种种变化；然而这心法，虽然呈现为色相，却如同幻化一般，没有什么可以执取的。’ ‘龙主！这色相，一切诸法，本来就没有产生，也没有主宰；既没有我，也没有阻碍。像这样种种所作的业，诸法的自性，都是幻化的相，不可思议。’ ‘龙主！如果有菩萨，知道一切法不生、不灭、无色、无相，如实地知道这些之后，所作所修的一切善业，都没有修作的执着；对于所有色相以及蕴（skandha，意为构成个体的五种要素）、处（āyatana，意为感觉器官和感觉对象）、界（dhātu，意为构成世界的要素），一切生法，都没有任何见解；如果他能够如实地获得这种见解，就应当进一步观察殊妙的色相。’
English
English version The Great Vehicle Sutra Spoken by the Buddha for the Sāgara-nāgarāja (Ocean Dragon King) No. 601 The Great Vehicle Sutra Spoken by the Buddha for the Sāgara-nāgarāja Translated by the Tripiṭaka Master Shi Hu, Minister of the Honglu Temple and Great Master who transmits the Dharma, under Imperial Decree, from the Western Regions. Thus have I heard: At one time, the Buddha was in the Sāgara-nāgarāja's palace in the great ocean, in a magnificently adorned maṇḍala (sacred space), together with seven thousand five hundred great bhikṣus (monks), and bodhisattva-mahāsattvas (great bodhisattvas) of great wisdom who had come from the ten directions. Furthermore, there were hundreds of thousands of koṭi-nayutas (ancient Indian numerical units) of Brahma Kings, Indra (Lord of the Gods), and world protectors, as well as deva-nāgas (divine dragons), yakṣas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garuḍas (mythical birds), kiṃnaras (mythical beings, half-human and half-bird), and mahoragas (great serpents) who had also come. Then, the World-Honored One, seeing that all the great assembly had come, said to the Sāgara-nāgarāja: 'Lord of Dragons! Observe this world; all kinds of actions arise from delusion. Various mental states will bring about various karmic results. If they do not understand this, they will be born into various realms of existence.' 'Lord of Dragons! You should observe the beings in this great ocean, seeing the various appearances of individuals. Lord of Dragons! All these appearances arise from the various good and evil deeds of body, speech, and mind, and from the various transformations of their individual minds. However, although these mental phenomena appear as forms, they are like illusions, and there is nothing to grasp.' 'Lord of Dragons! These appearances, all dharmas (phenomena), are originally unborn and without a master; they are without self and without obstruction. Thus, all the actions that are performed, the self-nature of all dharmas, are like illusory appearances, inconceivable.' 'Lord of Dragons! If a bodhisattva knows that all dharmas are unborn, unceasing, without form, and without characteristics, and truly understands this, then all the good deeds they perform and cultivate are without the attachment of cultivation. They have no perception of any form, skandhas (aggregates), āyatanas (sense bases), or dhātus (elements), or any arising dharmas. If they truly attain this view, they should further contemplate the sublime and wondrous appearances.' --------------------------------------------------------------------------------
Chinese
龙主！殊妙色相，云何观察？当观如来身相。如来身者，皆从百千俱胝那由他福德之所生故。又如是之相，云何严持？云何恭信？当得如是之相，复得人间、天上无老无死？复得十百千他化自在天身，乃至大梵天身？此由心不散乱，专注观想、瞻仰如来最妙之身；实知此身，一切色相殊妙庄严，皆从善业所集而得。 “龙主！如汝住宫，一切庄严亦福所生。至于梵王、帝释及护世等，乃至天龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧曩罗、摩睺罗伽、人非人等，所有一切庄严皆福所生。 “龙主！又此大海之中，所有众生种种，或有广大，或复微细多住丑陋；彼一切身，皆由种种心之所化。龙主！是故说言‘随身、口、意业之所得’。龙主！如是之报，以业为因，业为主宰。汝当令诸众生起智慧心，所作所修，随学善业；于诸邪见，不作不住；知彼邪见，非为究竟。如是知已，一切众生，当求为师咸来供养，并得天上、人间归信供养。 “龙主！而有一法，能令众生断于一切恶趣之业。云何一法？所谓观察善法。而彼善法，云何观察？当观自身。我于日夜行、住、坐、卧，所兴心意，无不是过。如是觉察，令四威仪中诸不善法，不得发生。如是断尽诸不善法，当令善法而得具足。复使一切同善众生， 现代汉语译本： 龙主（Nāga chief）！殊妙色相，应当如何观察？应当观察如来（Tathāgata）的身相。如来的身相，都是从百千俱胝那由他（koṭinayuta，极大的数量单位）福德所生。又这样的身相，如何才能严持？如何才能恭敬信奉？怎样才能得到这样的身相，并且在人间、天上没有衰老和死亡？怎样才能得到十百千他化自在天（Paranirmitavaśavartin，欲界第六天）的身，乃至大梵天（Mahābrahmā，色界初禅天主）的身？这都是因为心不散乱，专注观想、瞻仰如来最妙的身；真正知道这个身，一切色相殊妙庄严，都是从善业聚集而得。 ‘龙主（Nāga chief）！就像你所居住的宫殿，一切庄严也是福德所生。至于梵王（Brahmā，色界天主）、帝释（Indra，忉利天主）以及护世（Lokapāla，守护世界的天神）等，乃至天龙（Nāga，天上的龙族）、夜叉（Yakṣa，一种鬼神）、乾闼婆（Gandharva，天上的乐神）、阿修罗（Asura，一种好战的神）、迦楼罗（Garuḍa，一种大鸟）、紧曩罗（Kiṃnara，一种半人半鸟的神）、摩睺罗伽（Mahoraga，一种大蟒神）、人非人等，所有一切庄严都是福德所生。’ ‘龙主（Nāga chief）！又在这大海之中，所有众生种种，或者广大，或者微细，多数长得丑陋；他们的一切身形，都是由种种心念所化现。龙主（Nāga chief）！所以说‘随着身、口、意业的所得’。龙主（Nāga chief）！这样的果报，以业为因，业为主宰。你应该让众生发起智慧心，所作所修，都随顺学习善业；对于各种邪见，不去做，不执着；知道那些邪见，不是究竟的真理。这样知道后，一切众生，应当寻求善知识作为老师，都来供养，并且得到天上、人间的归信和供养。’ ‘龙主（Nāga chief）！有一种法，能够让众生断除一切恶趣的业。什么是一法？就是观察善法。而那善法，应当如何观察？应当观察自身。我于日夜的行、住、坐、卧中，所生起的心念，没有不是过错的。这样觉察，让四威仪（行、住、坐、卧）中的各种不善法，不得发生。这样断尽各种不善法，应当让善法得以具足。并且使一切行善的众生，
English
English version: Nāga chief! How should one observe the excellent and wondrous physical characteristics? One should observe the physical characteristics of the Tathāgata (如来). The physical characteristics of the Tathāgata (如来) are all born from hundreds of thousands of koṭinayutas (俱胝那由他, an extremely large number) of merits. Furthermore, how can one uphold such characteristics with reverence? How can one respectfully believe in them? How can one attain such characteristics and also be free from old age and death in the human and heavenly realms? How can one attain the body of the Paranirmitavaśavartin (他化自在天, the sixth heaven of the desire realm), even the body of the Mahābrahmā (大梵天, the lord of the first dhyana heaven of the form realm)? This is because the mind is not scattered, but focused on contemplating and gazing upon the most wondrous body of the Tathāgata (如来); truly knowing that this body, with all its excellent and wondrously adorned characteristics, is obtained from the accumulation of good deeds. 'Nāga chief! Just like the palace where you reside, all its adornments are also born from merit. As for Brahmā (梵王, lord of the form realm), Indra (帝释, lord of the Trāyastriṃśa Heaven), and the Lokapālas (护世, guardians of the world), even the nāgas (天龙, dragons of the heavens), yakṣas (夜叉, a type of spirit), gandharvas (乾闼婆, celestial musicians), asuras (阿修罗, a type of warring deity), garuḍas (迦楼罗, a type of large bird), kiṃnaras (紧曩罗, a type of half-human, half-bird deity), mahoragas (摩睺罗伽, a type of great serpent deity), humans, non-humans, and so on, all their adornments are born from merit.' 'Nāga chief! Furthermore, within this great ocean, all kinds of beings, some vast, some minute, mostly dwelling in ugliness; all their forms are manifested by various thoughts. Nāga chief! Therefore, it is said, 'According to the attainment of body, speech, and mind karma.' Nāga chief! Such retribution has karma as its cause and karma as its master. You should cause all beings to generate a mind of wisdom, and in their actions and cultivation, follow and learn good karma; towards all wrong views, do not act upon them, do not dwell in them; know that those wrong views are not ultimate truth. Having known this, all beings should seek virtuous teachers as guides, come to make offerings, and receive the faith and offerings of both heavenly and human realms.' 'Nāga chief! There is one dharma that can enable beings to cut off the karma of all evil destinies. What is that one dharma? It is observing good dharmas. And how should one observe those good dharmas? One should observe oneself. In my daily activities of walking, standing, sitting, and lying down, the thoughts that arise in my mind are all faults. Being aware of this, prevent all unwholesome dharmas from arising in the four dignities (walking, standing, sitting, and lying down). Having completely cut off all unwholesome dharmas, one should allow good dharmas to be complete. And cause all beings who practice goodness,' --------------------------------------------------------------------------------
Chinese
悉皆当得声闻、辟支及菩萨等，乃至无上正等正觉之位。 “龙主！云何善法？我今说之。所谓十善之业，是为一切根本安住；是生天上、人间根本安住；世间、出世间殊胜善法根本安住；声闻、辟支佛、菩萨根本安住；无上正等正觉根本安住。云何为彼根本安住？所谓十善业道。若能远离杀生、偷盗、邪淫、妄语、绮语、恶口、两舌，乃至贪、瞋、邪见等，若能如是远离，是为十善业道；乃是世间、出世间根本安住。 “龙主！士夫、补特伽罗远离杀生，获得十种善法。云何十法？所谓得无畏施；他一切众生得住慈心；得正行，得不起一切众生过失之念；得少病；乐得寿命长；得种种非人而作拥护；于眠睡、觉寤，皆悉安隐；又得贤圣守护，心不厌舍；于睡梦中，不见恶业苦恼之事；自得不怖一切恶趣；命终之后得生天上。龙主！士夫、补特伽罗，获得如是十种善法，行菩萨道，得善心住；善根成熟，当得无上正等菩提。 “龙主！士夫、补特伽罗远离偷盗，获得十依止法。云何为十？所谓得大富自在，得免王难，得免水火、贼盗、冤家之难；得多眷属善顺和睦；得多人爱乐，不相苦恼，凡所言说，一切谛信；得无量财宝皆悉集聚；得此方、他方一切称赞；于一切行处无怖、无畏；得他称善名、 都能够证得声闻（Śrāvaka，通过听闻佛法而证悟的修行者）、辟支佛（Pratyekabuddha，不依赖他人教导，独自证悟的修行者）以及菩萨（Bodhisattva，为利益众生而发愿成佛的修行者）等果位，乃至最终证得无上正等正觉（Anuttarā-samyak-saṃbodhi，最高的、平等的、正确的觉悟）的果位。 ‘龙主（Nāga Lord）！什么是善法？我现在为你解说。所谓的十善业，是一切善行的根本安住之处；是生于天上、人间的根本安住之处；是世间、出世间殊胜善法的根本安住之处；是声闻、辟支佛、菩萨的根本安住之处；是无上正等正觉的根本安住之处。什么是那根本安住之处呢？就是十善业道。如果能够远离杀生、偷盗、邪淫、妄语、绮语、恶口、两舌，乃至贪、瞋、邪见等，如果能够这样远离，这就是十善业道；乃是世间、出世间的根本安住之处。’ ‘龙主（Nāga Lord）！士夫（masculine person）、补特伽罗（Pudgala，人）远离杀生，能够获得十种善法。是哪十种善法呢？就是获得无畏布施；令其他一切众生都能安住于慈心；获得正行；不会生起对一切众生过失的念头；少生疾病；乐于获得长寿；得到种种非人（非人类的众生）的拥护；在睡眠和觉醒时，都能够安稳；又能够得到贤圣的守护，内心不会厌倦舍弃；在睡梦中，不会见到恶业苦恼的事情；自己不会怖畏一切恶趣；命终之后能够往生天上。龙主（Nāga Lord）！士夫（masculine person）、补特伽罗（Pudgala，人）获得如此十种善法，行菩萨道，能够得到善心安住；善根成熟，就能够证得无上正等菩提（Anuttarā-samyak-saṃbodhi，最高的、平等的、正确的觉悟）。’ ‘龙主（Nāga Lord）！士夫（masculine person）、补特伽罗（Pudgala，人）远离偷盗，能够获得十种依止法。什么是十种依止法呢？就是获得大富自在，能够免除王难，能够免除水火、贼盗、冤家的灾难；能够得到众多眷属的善顺和睦；能够得到许多人的爱乐，不互相苦恼，凡所说的话，一切都真实可信；能够得到无量财宝都聚集在一起；能够得到此方、他方一切的称赞；在一切行住之处没有怖畏；能够得到他人称赞善名。