Chinese
大正藏第 17 册 No. 0810 诸佛要集经 No. 810 诸佛要集经卷上 西晋月氏三藏竺法护译 闻如是： 一时，佛游摩竭国柰丛树间，于其乡土北有山，名因沙旧(晋言帝树石室)，与大比丘众俱，比丘五千；菩萨二万，皆不退转不起法忍，身口意定总摄三世，独步三界开化众生，应病与药各令得所，文殊师利、弥勒菩萨等；复有诸天八万四千，悉志佛道。 尔时，四部各往诣佛，虽欲听经不能专精厌所讲法，各各匆匆多所务求，追逐五浊以为事业。 佛心念言：“众人患厌所宣道教，不肯复来咨受法言，不见如来，不闻正典，不入心耳，心不思惟不能修立。” 佛自念言：“吾欲示现如像燕处，不自现形到他方佛土，与诸佛俱宣讲诸佛之要集。” 佛复观之，诸佛世尊会于何方？辄睹东方去是八万四千亿诸佛世界，国名普光，佛号天王如来、至真、等正觉，现在说法，诸佛会彼。 佛告阿难：“如来当入因沙旧室燕坐三月，诸天、龙、神、阿须伦、迦留罗、真陀罗、摩休勒、人与非人，若有来者解喻其意，勿令入室。” 阿难白佛：“大圣垂恩，有尊巍巍，神妙诸天，其威洞彻，身形微妙，心意叵见，往来周旋， 现代汉语译本 大正藏第 17 册 No. 0810 诸佛要集经 No. 810 诸佛要集经卷上 西晋月氏三藏竺法护译 闻如是： 一时，佛在摩竭国（Magadha）的柰丛树间游化，在那片土地的北面有一座山，名叫因沙旧（Indrasaila）（晋语意为帝释石室），与众多大比丘在一起，比丘有五千人；菩萨有两万人，他们都不再退转，不起对法的忍耐，身口意都已安定，总摄过去、现在、未来三世，独自在三界中行走，开导化育众生，根据他们的病症给予相应的药物，使他们各得其所，其中包括文殊师利（Manjusri）、弥勒菩萨（Maitreya）等；还有八万四千诸天，都立志于佛道。 当时，四部弟子各自前往佛陀处，虽然想听经，却不能专心致志，厌倦所讲的佛法，各自匆匆忙忙，多方追求，追逐五浊（贪、嗔、痴、慢、疑）作为自己的事业。 佛陀心中想道：‘众人厌倦所宣讲的道教，不肯再来请教佛法，不见如来，不听闻正典，不入心入耳，心中不思惟，不能修习建立。’ 佛陀自己想道：‘我想要示现如同隐居一样，不亲自现身前往他方佛土，与诸佛一起宣讲诸佛的要集。’ 佛陀又观察，诸佛世尊会在哪个地方集会呢？随即看到东方距离此地八万四千亿个佛世界，有个国家名叫普光，佛号天王如来（Deva-raja-tathagata）、至真、等正觉，现在正在说法，诸佛都在那里集会。 佛陀告诉阿难（Ananda）：‘如来将进入因沙旧室闭关静坐三个月，诸天、龙（Naga）、神、阿须伦（Asura）、迦留罗（Garuda）、真陀罗（Kinnara）、摩休勒（Mahoraga）、人与非人，若有来者，你要理解并解释他们的意思，不要让他们进入室内。’ 阿难禀告佛陀：‘大圣垂恩，有尊贵巍峨、神妙的诸天，他们的威势洞彻，身形微妙，心意难以捉摸，往来周旋，
English
English version Taisho Tripitaka Volume 17, No. 0810 The Essential Collection of All Buddhas Sutra No. 810 The Essential Collection of All Buddhas Sutra, Volume 1 Translated by Dharmaraksa, a Tripitaka Master from Yuezhi of the Western Jin Dynasty Thus have I heard: At one time, the Buddha was wandering in the country of Magadha, among the Nayuta trees. To the north of that land was a mountain named Indrasaila (meaning 'Sakradevanam-Indra's Stone Chamber' in the Jin language), and he was with a large assembly of bhikshus, five thousand bhikshus in all; and twenty thousand bodhisattvas, all of whom were non-retrogressing, not giving rise to non-acceptance of dharmas, their body, speech, and mind were stable, encompassing the three times, walking alone in the three realms, enlightening and transforming sentient beings, giving medicine according to their illnesses, enabling each to obtain what they needed, including Manjusri and Maitreya Bodhisattvas; and there were also eighty-four thousand devas, all aspiring to the path of the Buddha. At that time, the four assemblies each went to the Buddha, but although they wished to listen to the sutras, they could not concentrate and were weary of the teachings being expounded, each being hurried and seeking after many things, pursuing the five turbidities (greed, hatred, delusion, pride, and doubt) as their occupation. The Buddha thought in his heart: 'The people are weary of the teachings being proclaimed, and are unwilling to come again to inquire and receive the Dharma, not seeing the Tathagata, not hearing the correct scriptures, not entering into their hearts and ears, their minds not contemplating, unable to cultivate and establish themselves.' The Buddha thought to himself: 'I wish to manifest as if in secluded retreat, not personally appearing to go to other Buddha lands, to proclaim the essential collection of all Buddhas together with all the Buddhas.' The Buddha further observed, where would the Buddhas, World Honored Ones, assemble? He immediately saw that to the east, at a distance of eighty-four thousand billion Buddha worlds, there was a country named Universal Light, where the Buddha named Deva-raja-tathagata, the Perfectly Genuine, the Equally Rightly Awakened One, was currently expounding the Dharma, and all the Buddhas were assembled there. The Buddha said to Ananda: 'The Tathagata will enter the Indrasaila chamber for a three-month secluded meditation. If any devas, nagas, gods, asuras, garudas, kinnaras, mahoragas, humans, or non-humans come, understand and explain their intentions, and do not allow them to enter the chamber.' Ananda reported to the Buddha: 'The Great Sage bestows grace, there are noble and majestic, wondrous devas, their power is penetrating, their forms are subtle, their minds are unfathomable, they come and go, --------------------------------------------------------------------------------
Chinese
不能将护。难既弱劣，无神足力离大德铠，神变所为不及目连。大目连者，如来咨嗟神足第一，飞到十方无所挂碍，独可委付护于后事。” 佛告阿难：“勿有此言！如来至真不须人护。今佛观察天上世间，诸魔、梵天、沙门、梵志，诸天人民阿须伦，无能作威动移如来无上至真之所建立也。汝且默然，如来在众能自将护，不须卫者。 “又若阿难！若有毁除士、毁除女，薰士、薰女、诸天、龙、神、阿须伦、迦留罗、真陀罗、摩休勒、人若非人，来到尔所，如来至真如在燕坐，汝当为说如是道教：‘法难可遇，了义亦然，人身难得，经道希有，如来兴世劫数时出，能信如来所宣经典，出家为道见善师友，能从启受精进爱乐，亦复难遭。若复蒙睹明经比丘讲清净法，此不可得，心好放施。若遭众祐授于供养，受能净毕，是亦难遇。假使孝顺反复报恩，又勤学问遵持经戒死死不毁，是亦难值。若复有人愍哀众生，而发无上正真道意，适发心已寻能奉顺随佛之教，究竟菩萨，是最难矣。’” 佛告阿难：“如来燕坐，四部之众，诸天、龙、神、阿须伦等、人与非人，来到尔所欲听经法，当为宣传如是法教。” 佛复语阿难：“汝承佛教为宣如斯：‘如来至真无数方便随时化人，弃捐非法迷惑邪见 现代汉语译本：不能保护您。因为您既虚弱又能力不足，没有足够的神通力量离开大德铠（菩萨名），神通变化的能力也比不上目连（佛陀十大弟子之一，以神通著称）。大目连，如来赞叹他神通第一，飞到十方没有阻碍，唯独可以委托他保护您身后的事情。’ 佛告诉阿难（佛陀十大弟子之一，以多闻著称）: ‘不要说这样的话！如来是至真之人，不需要别人保护。现在我观察天上世间，所有的魔、梵天（色界天之主）、沙门（出家修道者）、梵志（婆罗门教修行者），诸天人民阿须伦（一种神道），没有谁能用威力动摇如来无上至真的境界。你且安静，如来在众人之中能够自己保护自己，不需要卫士。 ‘还有，阿难！如果有毁谤士（修行人）、毁谤女（修行女），诱惑士、诱惑女，诸天、龙、神、阿须伦、迦留罗（金翅鸟）、真陀罗（乐神）、摩休勒（大蟒神）、人或非人，来到你这里，如来至真之人正在静坐，你应当为他们宣说这样的教导：‘佛法难得遇到，了义（究竟的意义）也是如此，人身难得，经道稀有，如来出世在漫长的劫数中才出现一次，能够相信如来所宣说的经典，出家修道见到善良的师友，能够跟随他们学习并精进爱乐，也是很难遇到的。如果能够见到精通经典的僧侣讲解清净的佛法，这是很难得的，要心怀欢喜地布施。如果遇到大众的庇佑而接受供养，接受后能够清净地完成，这也是很难遇到的。即使孝顺父母反复报答恩情，又勤奋学习遵循持守经书戒律至死不渝，这也是很难遇到的。如果有人怜悯哀叹众生，并发起无上正真道的心意，刚发起心就能够奉行顺从佛的教导，最终成就菩萨，这是最难的。’ 佛告诉阿难：‘如来静坐时，四部大众（比丘、比丘尼、优婆塞、优婆夷），诸天、龙、神、阿须伦等、人与非人，来到你这里想要听闻经法，应当为他们宣讲这样的教导。’ 佛又告诉阿难：‘你秉承我的教导为他们宣说：‘如来至真之人用无数方便随时教化世人，抛弃非法和迷惑的邪见。
English
English version: 'Unable to protect you. Because you are both weak and lack ability, without sufficient supernatural power to leave the Great Virtue Armor (a Bodhisattva's name), and the ability of supernatural transformation is not as good as Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers). The Great Maudgalyayana, praised by the Tathagata as the foremost in supernatural powers, flies to the ten directions without hindrance, and he alone can be entrusted to protect matters after you.' The Buddha said to Ananda (one of the Buddha's ten great disciples, known for his extensive learning): 'Do not say such things! The Tathagata is the ultimate truth and does not need protection from others. Now I observe the heavens and the world, all the demons, Brahma (lord of the Form Realm), Sramanas (ascetics), Brahmanas (Brahmin ascetics), gods, people, Asuras (a type of deity), none can use power to shake the Tathagata's unsurpassed and ultimate truth that has been established. You should be silent, the Tathagata can protect himself among the crowd, and does not need guards.' 'Furthermore, Ananda! If there are those who slander monks, slander nuns, seduce monks, seduce nuns, gods, dragons, spirits, Asuras, Garudas (golden-winged birds), Gandharvas (celestial musicians), Mahoragas (great serpent deities), humans or non-humans, who come to you, and the Tathagata, the ultimate truth, is sitting in meditation, you should proclaim to them such teachings: 'The Dharma is difficult to encounter, and so is the definitive meaning (ultimate meaning), the human body is difficult to obtain, the scriptures and the path are rare, the Tathagata appears in the world only once in countless eons, to be able to believe in the scriptures proclaimed by the Tathagata, to leave home and practice the path, to see good teachers and friends, to be able to follow them in learning and to diligently love and rejoice, is also difficult to encounter. If one can see a monk who is well-versed in the scriptures explaining the pure Dharma, this is difficult to obtain, one should give with a joyful heart. If one encounters the blessings of the multitude and receives offerings, and is able to complete them purely, this is also difficult to encounter. Even if one is filial and repeatedly repays kindness, and diligently studies and follows the precepts of the scriptures until death without wavering, this is also difficult to encounter. If there is someone who pities and laments for sentient beings, and generates the intention for the unsurpassed and ultimate truth, and as soon as they generate the intention, they are able to follow the Buddha's teachings, and ultimately achieve Bodhisattvahood, this is the most difficult.' The Buddha said to Ananda: 'When the Tathagata is sitting in meditation, if the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas), gods, dragons, spirits, Asuras, humans and non-humans, come to you wanting to hear the scriptures and the Dharma, you should proclaim such teachings to them.' The Buddha further said to Ananda: 'You should uphold my teachings and proclaim to them: 'The Tathagata, the ultimate truth, uses countless expedient means to teach people at all times, abandoning illegal and deluded wrong views.' -------------------------------------------------------------------------------- ，汝等承命修正真教。’
Chinese
“阿难！于彼何谓邪见？谓礼他人妖伪之术，顺于诸天奉事鬼神、枯骨朽木山树、江河泉原石神、天地日月、东西南北北斗社君，蟒蛇鸟兽麋鹿蛟龙，承事若干殊异魍魉，是谓邪见。 “复次，阿难！计受吾我，着人寿命，断灭计常，是谓邪见。举要言之，当复为汝说微邪见，若族姓子及族姓女，自起妄想，欲得声闻缘觉之乘，若复得佛当取灭度，是悉为邪见。 “复次，阿难！如来至真在于燕处，当为解说如斯法要：‘汝等学人，常当慕法义、乐于法乐，以法为上，念修清净，好于笃信多所欢悦，惭愧恭恪战战恐畏。在于三界不疑解脱，慈悲喜护行四等心，所迳历处常能应时，忍辱和雅谦逊下意，但归于义不取严饰，唯归于慧不取识着，唯归妙经不取绮辞，唯归正法不取于人。’教令遵修深妙法忍。所言解度谓三脱门，勤奉空行不计吾我，修于无想弃捐希望，遵行无愿消除所誓。 “当为众生说十二因缘。一切诸法从因缘起，设无因缘则无所起亦无所灭。当审谛观十二因缘起，察其根源而奉行之；彼若不谛观十二因缘而致此难。当云何观？阿难当知，十二牵连悉无所生，无所生者不起法忍，若不生念是为审谛观十二因缘。 “当复分别贤圣正行，为众说法 ‘你们要接受使命，匡正真正的教义。’ ‘阿难（Ananda，佛陀的十大弟子之一）！什么是邪见呢？就是崇拜他人虚假的法术，顺从诸天，供奉鬼神、枯骨朽木山树、江河泉源石神、天地日月、东西南北北斗星君、土地神，蟒蛇鸟兽麋鹿蛟龙，供奉各种各样的奇异妖怪，这就是邪见。 ‘再者，阿难（Ananda）！执着于有‘我’的观念，执着于人的寿命，认为生命会断灭或恒常不变，这就是邪见。总而言之，我再为你们说一些细微的邪见，如果善男子或善女人，自己产生妄想，想要得到声闻（Sravaka，听闻佛陀教诲而证悟的修行者）或缘觉（Pratyekabuddha，靠自己领悟佛法而得解脱者）的果位，或者想要成佛后就进入涅槃（Nirvana，佛教术语，指解脱生死轮回的状态），这些都是邪见。 ‘再者，阿难（Ananda）！如来（Tathagata，佛陀的称号之一）至真至诚，当在闲暇之处，为你们解说这样的重要法义：‘你们这些学法之人，应当常常仰慕佛法真义，喜爱佛法的快乐，以佛法为最高准则，念诵修行清净之行，爱好笃实的信心，多多欢喜，心怀惭愧，恭敬谨慎，战战兢兢，心怀畏惧。对于三界（Trailokya，欲界、色界、无色界）的解脱毫不怀疑，以慈悲喜舍之心对待众生，所经历的地方常常能够应时而动，忍辱柔和，谦逊虚心，只归向真义而不追求华丽的装饰，只归向智慧而不执着于知识，只归向微妙的经典而不追求华丽的辞藻，只归向正法而不执着于人。’教导他们遵循修行深奥微妙的法忍。所说的解脱是指三解脱门（三三昧，即空、无相、无愿），勤奋奉行空性之行而不执着于‘我’，修习无想之行而抛弃希望，遵循无愿之行而消除誓愿。 ‘应当为众生宣说十二因缘（Twelve Nidanas，佛教关于生命轮回的理论）。一切诸法都是从因缘而生起，如果没有因缘，就不会有生起，也不会有灭亡。应当审慎仔细地观察十二因缘的生起，考察它的根源而奉行它；如果不能仔细观察十二因缘，就会导致困难。应当如何观察呢？阿难（Ananda）应当知道，十二因缘的牵连都是没有自性的，没有自性就不会产生法忍，如果不产生念头，这就是审慎仔细地观察十二因缘。 ‘应当进一步分别贤圣的正行，为大众宣说佛法。