English
English version: The perfect beings, not different from others, sat on seats similar to their own. The transformations of the World-Honored One (Shakyamuni Buddha) reached upwards to the palaces of the Akanistha heavens (the highest of the form realm heavens), and downwards to the Avici hell (the lowest of the eight great hells). Furthermore, upon reaching the Avici hell, all the transformations manifested by the bodies of the Buddhas of the ten directions entered into every pore of Shakyamuni Buddha, and all the transformations manifested by the body of the World-Honored One Shakyamuni Buddha entered into the bodies of the Buddhas of the ten directions. At that time, a Bodhisattva-Mahasattva (great Bodhisattva) named Sheng Yin (Victorious Shade) arose from his seat, adjusted his robe, knelt on his right knee, and, with palms joined, praised the Buddha in verse: ‘Lord of Humans (Buddha)! How exceedingly rare, Quickly show to all the worlds, This has never happened before. The armies of Mara hide and do not appear, Looking at each other, they say: “This matter is extremely rare. Why have I come here? Originally intending to disrupt. My immortals are no longer like immortals, Their bodies are thin, with only skin remaining, Like old tree trunks without joy, Unable to obtain such spiritual powers. Now manifesting spiritual powers but not speaking, Removing the thorns of the Buddha's Dharma.” The Buddha's disciples rejoice in the morning, You are the honored master of the Buddha's Dharma, Living beings have thoughts of rarity, Their minds are pure and joyful. The multitudes of devas all say: “May we attain Buddhahood. Lord of Humans (Buddha)!” This one dwelling in the assembly, Is facing Manjushri (Bodhisattva of wisdom), Limitless disciples of the Buddha, Follow each other in this gathering. This Manjushri, Has already made offerings to many Buddhas, The Buddha, in this great assembly, Manifests various spiritual powers. What is this Dharma appearance? What does the Muni (another name for Shakyamuni Buddha) intend to do? This assembly has doubts in their minds, May you have compassion and pity the beings, and explain it to us.’ At that time, the Tathagata (another name for Buddha) used his majestic spiritual power to cause a great immortal in the assembly—named Guangming Ju (Light Torch)—to say to the great Bodhisattva Sheng Yin (Victorious Shade): ‘Child, be silent, child, be silent. I will now pose a difficult question. If you can explain it clearly and purify yourself, you will obtain a name corresponding to all-knowing wisdom. If the illusory Dharani spells created by Narayana (Hindu deity, an avatar of Vishnu), and Mahesvara (Hindu deity, another name for Shiva), are like that...’ --------------------------------------------------------------------------------
Chinese
者此非奇特，如是幻化凡人能成，不必是佛。” 尔时，世尊怡然微笑。观仙众已，即告大仙光明炬言：“慧命大仙！汝当难问，随汝力分，我能清净。” 尔时，大仙光明炬言：“我问瞿昙，瞿昙为我一一解说：一切众生从何处生？何者众生？何因缘故，劫尽烧燃？众生过去何处和合而生人中？何相得知众生身中微细内我，为一肘量、为二肘量，为二指量、为一指量，为如大麦、为如小麦、为当如豆、为如胡麻、为如芥子？” 尔时，世尊赞光明炬大仙人言：“善哉，大仙！善哉，善哉。汝大仙人六十劫寿恒常修行，今者如是相以问难。” 诸仙众中复有大仙如是思惟：“我常林行，不觉不知此光明炬大仙命量。未有人说，沙门瞿昙云何得知？” 尔时，世尊告光明炬大仙人言：“大仙谛听，善思念之，今为汝说。如汝所问一切众生何处生者，如是之义无字、无说，无明因缘次第乃至生、老、死等而生众生。又复，大仙！从于因缘而生众生，所谓父母因缘而生。又复，大仙！父母和合是众生因；谓迳劫起，业风所吹堕女根中，此是因缘。又复，大仙！谓苦圣谛、苦集、苦灭及苦灭道圣谛所摄，名为众生。又，五取阴、十八界等名为众生。大仙当知：彼谛、阴、界即是众生，不异于业 现代汉语译本：‘这没什么稀奇的，这样的幻化凡人也能做到，不一定是佛。’ 这时，世尊怡然微笑。观察了仙人大众后，就告诉大仙光明炬说：‘慧命大仙！你尽管提问，尽你的能力，我都能清楚解答。’ 这时，大仙光明炬说：‘我问乔达摩（Gautama，释迦牟尼的姓），乔达摩为我一一解说：一切众生从哪里产生？什么是众生？因为什么因缘，劫尽时会烧燃？众生过去在哪里和合而生到人间？用什么相状可以得知众生身中微细的内在自我，是有一肘长、还是两肘长，是两指长、还是一指长，是像大麦、还是像小麦，是像豆子、还是像胡麻、还是像芥菜籽？’ 这时，世尊赞叹光明炬大仙人说：‘好啊，大仙！好啊，好啊。你这位大仙六十劫以来恒常修行，现在这样提问。’ 诸位仙人大众中又有一位大仙这样思惟：‘我经常在林中行走，不觉察也不知道这位光明炬大仙的寿命长短。从来没有人说过，沙门（Śrāmaṇa，出家修道者）乔达摩怎么会知道？’ 这时，世尊告诉光明炬大仙人说：‘大仙仔细听，好好思考，现在为你解说。像你所问的一切众生从哪里产生的问题，这样的意义是无法用文字、言语表达的，是由于无明（Avidyā，佛教指不明白事理的根本）因缘次第乃至生、老、死等而产生众生。又，大仙！是从因缘而产生众生，也就是父母的因缘而产生。又，大仙！父母和合是众生的因；是经过劫数，被业风所吹而堕入女根中，这就是因缘。又，大仙！所谓苦圣谛（Duḥkha-satya，四圣谛之一，指世间充满痛苦）、苦集（Duḥkha-samudaya，四圣谛之一，指痛苦的根源）、苦灭（Duḥkha-nirodha，四圣谛之一，指灭除痛苦）、及苦灭道圣谛（Duḥkha-nirodha-mārga-satya，四圣谛之一，指灭除痛苦的方法）所包含的，称为众生。又，五取阴（Pañca-upādānaskandha，色、受、想、行、识五种构成有情存在的要素）、十八界（Aṣṭādaśa dhātavaḥ，眼、耳、鼻、舌、身、意六根，色、声、香、味、触、法六境，眼识、耳识、鼻识、舌识、身识、意识六识）等称为众生。大仙应当知道：那谛、阴、界就是众生，与业没有区别。
English
English version: 'This is nothing extraordinary; such transformations can be achieved by ordinary people, and it doesn't necessarily require being a Buddha.' At that time, the World-Honored One smiled serenely. After observing the assembly of immortals, he said to the great immortal Bright Torch: 'Wise and long-lived great immortal! You may ask questions to the best of your ability, and I will be able to answer them clearly.' Then, the great immortal Bright Torch said: 'I ask Gautama (Gautama, the surname of Śākyamuni), and may Gautama explain each of these to me: From where do all sentient beings arise? What are sentient beings? Due to what causes and conditions will they be burned up when a kalpa (劫，aeon) ends? Where do sentient beings in the past unite and come to be born among humans? By what characteristics can one know the subtle inner self within the body of a sentient being, whether it is one cubit in length, or two cubits, whether it is two fingers in length, or one finger, whether it is like barley, or like wheat, whether it is like a bean, or like sesame, or like a mustard seed?' At that time, the World-Honored One praised the great immortal Bright Torch, saying: 'Excellent, great immortal! Excellent, excellent. You, a great immortal, have constantly cultivated for sixty kalpas, and now you ask such questions.' Among the assembly of immortals, another great immortal thought: 'I often walk in the forest, and I am not aware of or do not know the lifespan of this great immortal Bright Torch. No one has ever said, how does the Śrāmaṇa (Śrāmaṇa, a wandering ascetic) Gautama know?' At that time, the World-Honored One said to the great immortal Bright Torch: 'Great immortal, listen carefully and contemplate well, and now I will explain it to you. As for your question about where all sentient beings arise, such a meaning cannot be expressed in words or speech; it is due to the conditions of ignorance (Avidyā, ignorance in Buddhism) in sequence, leading to birth, old age, death, and so on, that sentient beings arise. Furthermore, great immortal! Sentient beings arise from conditions, that is, they arise from the conditions of parents. Moreover, great immortal! The union of parents is the cause of sentient beings; it is after kalpas that, blown by the winds of karma, they fall into the female womb, and this is the condition. Furthermore, great immortal! What is encompassed by the noble truth of suffering (Duḥkha-satya, the first of the Four Noble Truths, referring to the existence of suffering), the arising of suffering (Duḥkha-samudaya, the second of the Four Noble Truths, referring to the origin of suffering), the cessation of suffering (Duḥkha-nirodha, the third of the Four Noble Truths, referring to the cessation of suffering), and the noble truth of the path to the cessation of suffering (Duḥkha-nirodha-mārga-satya, the fourth of the Four Noble Truths, referring to the path to the cessation of suffering), is called sentient beings. Also, the five aggregates of clinging (Pañca-upādānaskandha, the five aggregates of form, feeling, perception, mental formations, and consciousness), the eighteen realms (Aṣṭādaśa dhātavaḥ, the six sense organs, the six sense objects, and the six sense consciousnesses), and so on, are called sentient beings. Great immortal, you should know that those truths, aggregates, and realms are sentient beings, and are not different from karma.' --------------------------------------------------------------------------------
Chinese
；如是，业者不异众生。大仙当知：众生不减、众生不增。” 时大仙人问言：“瞿昙！若诸众生不减、不增，众生何故人天自在，后时作狗，复作人天得自在耶？” 佛言：“大仙！如汝所言，是义不然。若有自在，则不属他。如是，大仙！若身自在，云何后时得不自在？大仙当知：如萤火虫起如是意：‘我此光明能悉普遍照阎浮提。’彼萤火虫所有光明，无有因缘能悉普遍照阎浮提。如是，一切不调御心无实自在。又复，大仙！若自在者烦恼减少、狗烦恼多，狗则自在；则不自在亦为自在，是则自在亦不自在。若狗自在、烦恼平等，是则众生不减、不增。” 大仙人言：“瞿昙岂不断烦恼耶？” 佛言：“大仙！烦恼不了，我了烦恼，非断烦恼。” 大仙人言：“若如是者，汝则自在。” 佛言：“大仙！如是，如是。以不实故，我则自在。” 大仙人言：“瞿昙！此言且止且住。若瞿昙子向者说言父母和合生众生者，多有众生多相和合，多受欲乐，少生众生。是义云何？” 佛言：“大仙！我今当以譬喻问汝。如一种子则生一树，一子一树生无量果，彼无量果有任种子、有不任者。此复云何？” 答言：“瞿昙！风势因缘散失树子。” 佛言： 现代汉语译本：‘如果这样，造业者就和众生没有区别了。大仙应该知道：众生既不会减少，也不会增加。’ 当时，那位大仙人问道：‘瞿昙（Gautama，佛陀的姓）！如果所有众生既不减少也不增加，为什么众生有时在人天道中自在，后来却变成狗，之后又再次在人天道中获得自在呢？’ 佛陀说：‘大仙！正如你所说，这个道理是不成立的。如果真正自在，就不会受制于其他事物。这样，大仙！如果身体是自在的，为什么后来会变得不自在呢？大仙应该知道：就像萤火虫产生这样的想法：‘我的光明能够完全普遍地照亮阎浮提（Jambudvipa，指我们所居住的这个世界）。’但萤火虫的光明，没有任何因缘能够完全普遍地照亮阎浮提。同样，一切不调伏的心都没有真实的自在。而且，大仙！如果自在的人烦恼减少，而狗的烦恼很多，那么狗就应该更自在；这样就变成了不自在也成了自在，也就是说自在也变得不自在了。如果狗是自在的，烦恼程度也平等，那么众生就不会减少，也不会增加。’ 大仙人说：‘瞿昙难道不是断除了烦恼吗？’ 佛陀说：‘大仙！我不是断除烦恼，而是了解烦恼，明白烦恼的本质。’ 大仙人说：‘如果这样，你就是自在的。’ 佛陀说：‘大仙！是的，是的。因为看透了虚幻不实，所以我才是自在的。’ 大仙人说：‘瞿昙！这个话题暂且停止。如果瞿昙的弟子先前说父母和合才能生出众生，那么现在有很多众生多次和合，多次享受欲乐，却很少生育众生。这是什么道理呢？’ 佛陀说：‘大仙！我现在用一个比喻来问你。比如一种子只能生出一棵树，一棵树能结出无数的果实，这些无数的果实有些能够继续作为种子，有些则不能。这是什么原因呢？’ 大仙人回答说：‘瞿昙！是因为风势等因缘，使得树的种子散失了。’ 佛陀说：
English
English version: ‘If that is so, then the creator of karma is no different from sentient beings. Great Immortal, you should know: sentient beings neither decrease nor increase.’ At that time, the great immortal asked, ‘Gautama (Buddha's family name)! If all sentient beings neither decrease nor increase, why are sentient beings sometimes free and at ease in the realms of humans and gods, only to later become dogs, and then again attain freedom and ease in the realms of humans and gods?’ The Buddha said, ‘Great Immortal! As you say, that reasoning is not valid. If there is true freedom, then one is not subject to others. Thus, Great Immortal! If the body were truly free, how could it later become unfree? Great Immortal, you should know: it is like a firefly having the thought: ‘My light can completely and universally illuminate Jambudvipa (the world we live in).’ But the light of the firefly has no condition to completely and universally illuminate Jambudvipa. Likewise, all untamed minds have no real freedom. Moreover, Great Immortal! If those who are free have fewer afflictions, and dogs have many afflictions, then dogs should be more free; thus, unfreedom becomes freedom, meaning freedom also becomes unfreedom. If dogs are free and the level of afflictions is equal, then sentient beings neither decrease nor increase.’ The great immortal said, ‘Gautama, haven't you eradicated afflictions?’ The Buddha said, ‘Great Immortal! I do not eradicate afflictions, but I understand afflictions, I understand the nature of afflictions.’ The great immortal said, ‘If that is so, then you are free.’ The Buddha said, ‘Great Immortal! Yes, yes. Because of understanding the unreal nature of things, I am free.’ The great immortal said, ‘Gautama! Let this discussion cease for now. If Gautama's disciples previously said that sentient beings are born from the union of parents, then why is it that many sentient beings unite many times, enjoy sensual pleasures many times, yet produce few offspring? What is the reason for this?’ The Buddha said, ‘Great Immortal! I will now ask you with a simile. For example, one seed can only produce one tree, and one tree can bear countless fruits, some of which can continue to be seeds, while others cannot. What is the reason for this?’ The great immortal replied, ‘Gautama! It is because of the wind and other conditions that the seeds of the tree are scattered and lost.’ The Buddha said: --------------------------------------------------------------------------------