English
English version: They experience great fear of birth. Having attained liberation, they know the kindness of the Tathagata (Thus Come One), repay the kindness of the Tathagata, draw near to the Tathagata, and listen to the True Dharma. Having heard the Dharma, they cultivate and study the practice of non-negligence according to the Dharma, and by this means, they prevent sentient beings from entering evil paths. ‘Furthermore, Great Sage! Even to the extent of how many Tenth Ground Bodhisattvas' field of vision, and all the realms of the earth, surpass these realms of sentient beings, those sentient beings see the faults of birth and death, and all enter the realm of Nirvana without remainder. Great Sage, you should know: because of this cause, the destruction of the kalpa (aeon) occurs with fire.’ At that time, the Great Sage named Light Torch Mind thought: ‘This son of Shakya (Sage of the Shakya clan)—the great person who possesses the Six Paramitas (Six Perfections), the foremost and superior person—does not call me by my name, but calls me Great Sage. I will personally test whether he is omniscient or not omniscient; I now truly know that he is omniscient, I should now call him by his true name.’ At that time, the Great Sage named Light Torch, having pondered this, then said to the Buddha: ‘O Accumulation of Great Merit, Possessor of Immeasurable Wisdom! O Omniscient One! Please further explain to me where those sentient beings unite.’ The Buddha said: ‘Great Sage! You should know that sentient beings do not unite in any place, you should know that sentient beings unite in equality, this is called union; you should know that sentient beings unite in the One Vehicle, this is called union; all are the union of Bodhisattvas, that is, in the place of Nirvana without remainder. Great Sage, you should know: sentient beings thus do not unite in any place. ‘Great Sage, you should know: just as various small rivers and large rivers, after entering the great ocean, all become the same taste. Likewise, Great Sage! The realms of sentient beings, after all outflows are exhausted, are all the taste of liberation, all equal, the union of Bodhisattvas. ‘Furthermore, Great Sage! If various sentient beings unite in the ocean of birth and death, I say that union is not a true union. Furthermore, Great Sage! Just like moths, blown together by the wind, scatter when the wind ceases. Likewise, Great Sage! The realms of sentient beings are mutually bound by karma, walking the path of hell, born in hell, the union in hell. Great Sage, you should know: sentient beings are thus mutually bound by karma, walking the path of the hungry' --------------------------------------------------------------------------------
Chinese
鬼行生饿鬼中饿鬼和合、行畜生行生畜生中畜生和合、行人天行生人天中人天和合。” 大仙复言：“一切自在一切智者！世间应供！更为我说，云何得知此人中生某甲众生？何处和合而来生此？” 佛言：“大仙！若有众生于地狱中和合而来生人中者，迭互相见则生恶心，彼此相憎；迭互相见，或有头痛、或放大便、或失小便。大仙当知：此是地狱和合众生人中生相。人中若有如是相者，于地狱中和合而来，应如是知。” 大仙复言：“世界光明一切智者！更为我说，云何得知于畜生中彼此和合来生人中，复有何相？” 佛言：“大仙！若人前身于畜生中和合而来生人中者，迭互相见则生瞋心，更求过短，常相伺便，欲为恼乱。大仙当知：此是畜生和合众生人中生相。人中若有如是相者，于畜生中和合而来，应如是知。 “又复，大仙！若人前身于饿鬼中和合而来生人中者，爱乐臭气，性贪饮食，悭惜不施；于饿鬼中同处来者，见其富乐则生嫉心，悕望他物。大仙当知：此是饿鬼和合众生人中生相。人中若有如是相者，于饿鬼中和合而来，应如是知。 “又复，大仙！若人前身于人道中异处和合复为人者，彼人相见则生染心。人中若有如是相者，本于人中和合而来，应如是知 现代汉语译本： ‘行鬼道而生者，会于饿鬼道中饿鬼和合；行畜生道而生者，会于畜生道中畜生和合；行人道而生者，会于人道中人人和合。’ 大仙又问：‘一切自在一切智者！世间应供！请您再为我解说，如何得知此人是由某甲众生转生而来？又是从何处和合而来而生于此？’ 佛说：‘大仙！若有众生从地狱中和合而来而生于人道中，他们彼此相见则会生起厌恶之心，互相憎恨；彼此相见，或者会头痛、或者会腹泻、或者会失禁。大仙应当知道：这就是从地狱和合而来的众生在人道中的表现。人道中若有人有这样的表现，就应当知道他们是从地狱和合而来。’ 大仙又问：‘世界光明一切智者！请您再为我解说，如何得知是从畜生道中彼此和合而来而生于人道中，又有什么样的表现？’ 佛说：‘大仙！若有人前世是从畜生道中和合而来而生于人道中，他们彼此相见则会生起嗔恨之心，更会寻找对方的缺点和过失，常常伺机而动，想要去恼乱对方。大仙应当知道：这就是从畜生道和合而来的众生在人道中的表现。人道中若有人有这样的表现，就应当知道他们是从畜生道和合而来。’ ‘又，大仙！若有人前世是从饿鬼道中和合而来而生于人道中，他们会喜爱臭气，天性贪婪饮食，吝啬而不肯施舍；在饿鬼道中一同生活而来的人，见到别人富裕快乐就会生起嫉妒之心，渴望得到别人的东西。大仙应当知道：这就是从饿鬼道和合而来的众生在人道中的表现。人道中若有人有这样的表现，就应当知道他们是从饿鬼道和合而来。’ ‘又，大仙！若有人前世是从人道中不同地方和合而来而再次为人，那些人相见则会生起爱染之心。人道中若有人有这样的表现，就应当知道他们原本就是从人道中和合而来。’
English
English version: 'Those who act in the way of ghosts are born among hungry ghosts, uniting with hungry ghosts; those who act in the way of animals are born among animals, uniting with animals; those who act in the way of humans are born among humans, uniting with humans.' The great immortal then asked: 'O all-knowing one, free in every way! O worthy of offerings in this world! Please tell me further, how can one know that this person is born from a certain kind of being? From what union do they come to be born here?' The Buddha said: 'Great immortal! If there are beings who come from union in hell and are born among humans, they will feel aversion and hatred when they see each other; upon seeing each other, they may have headaches, diarrhea, or incontinence. Great immortal, know this: these are the signs of beings born among humans from union in hell. If there are people among humans with such signs, know that they have come from union in hell.' The great immortal then asked: 'O all-knowing one, light of the world! Please tell me further, how can one know that they are born among humans from union in the animal realm, and what are their characteristics?' The Buddha said: 'Great immortal! If a person in a previous life came from union in the animal realm and is born among humans, they will feel anger when they see each other, seeking each other's faults and shortcomings, constantly waiting for an opportunity to cause trouble. Great immortal, know this: these are the signs of beings born among humans from union in the animal realm. If there are people among humans with such signs, know that they have come from union in the animal realm.' 'Furthermore, great immortal! If a person in a previous life came from union in the realm of hungry ghosts and is born among humans, they will love foul odors, be greedy for food and drink, and be stingy and unwilling to give; those who came from the same place in the realm of hungry ghosts, upon seeing others wealthy and happy, will feel jealousy and desire what belongs to others. Great immortal, know this: these are the signs of beings born among humans from union in the realm of hungry ghosts. If there are people among humans with such signs, know that they have come from union in the realm of hungry ghosts.' 'Furthermore, great immortal! If a person in a previous life came from different places in the human realm and is born as a human again, those people will feel attachment and desire when they see each other. If there are people among humans with such signs, know that they originally came from union in the human realm.' -------------------------------------------------------------------------------- 。”
Chinese
彼大仙人问言：“世尊！若天和合退生人中，彼有何相？复云何知？” 佛言：“大仙！若人前身天中和合来生人者，迭互相见乐看不舍。人中若有如是相者，本于天中和合而来，应如是知。 “大仙当知：众生如是和合因相。” 尔时，大仙名光明炬闻佛说已，心生欢喜，而白佛言：“世尊！若有不求一切智者，如是众生一切所作空无所获。” 尔时，世尊告光明炬大仙人言：“如汝所问众生身内微细我者，大仙当听：若有分别得众生者，彼则分别众生细我。大仙当知：譬如有人生盲无眼，有人问言：‘何者白色？’于意云何？彼生盲人不曾见色，能说如是一种色不？” 大仙答言：“不能说也。” 佛言：“如是，如是。大仙！彼生盲人眼不曾见，故不能说。我亦如是，不见众生微细内我，是故不说。 “又复，大仙！眼非众生；如是，非耳、非鼻、非舌、非身、非意得众生名。又复，大仙！非五取阴得众生名，非十八界、非十二分、十二因缘得众生名。又复，大仙！亦非内空得众生名、亦非外空、非内外空得众生名。 “大仙当知：眼念不住，变异不停；如是，耳、鼻、舌、身、意等皆念不住，变异不停。如是，大仙！五阴亦尔，一念不住，变 现代汉语译本： 那位大仙人问道：‘世尊（Bhagavan，对佛的尊称）！如果天人和合后退生到人间，他们会有什么特征？又该如何辨别呢？’ 佛陀说：‘大仙！如果有人前世在天界和合而来投生到人间，他们会互相见到时感到快乐，并且不舍得离开。人间如果有人具有这样的特征，就应该知道他们是从天界和合而来。’ ‘大仙应当知道：众生就是这样和合而生的。’ 当时，名叫光明炬的大仙人听了佛陀的说法后，心生欢喜，对佛陀说：‘世尊！如果有人不追求一切智（sarvajñāna，佛陀所证得的智慧），那么这些众生所做的一切都将是空无所获。’ 当时，世尊告诉光明炬大仙人说：‘关于你所问的众生身内的微细“我”的问题，大仙应当听好：如果有人分别执着于众生，那么他们就是在分别执着于众生的微细“我”。大仙应当知道：譬如有一个人生来就是盲人，没有眼睛，有人问他：‘什么是白色？’你认为怎么样？那个生来就是盲人的人，不曾见过颜色，能说出像白色这样的颜色吗？’ 大仙回答说：‘不能说。’ 佛陀说：‘是的，是的。大仙！那个生来就是盲人的人，因为眼睛不曾见过，所以不能说。我也是这样，因为没有见到众生微细的内在的“我”，所以不说。’ ‘而且，大仙！眼不是众生；同样，耳、鼻、舌、身、意也不是获得众生之名的原因。而且，大仙！五取蕴（pañca-upādānakkhandha，色、受、想、行、识）也不是获得众生之名的原因，十八界（aṣṭādaśa dhātava，眼界、耳界、鼻界、舌界、身界、意界、色界、声界、香界、味界、触界、法界、眼识界、耳识界、鼻识界、舌识界、身识界、意识界）、十二处（dvādaśa āyatanāni，内六处和外六处）、十二因缘（dvādaśāṅga-pratītyasamutpāda，无明、行、识、名色、六入、触、受、爱、取、有、生、老死）也不是获得众生之名的原因。而且，大仙！内空（adhyātma-śūnyatā，内在的空性）不是获得众生之名的原因，外空（bahirdhā-śūnyatā，外在的空性）也不是，内外空（adhyātmabahirdhā-śūnyatā，内外皆空的空性）也不是获得众生之名的原因。’ ‘大仙应当知道：眼念头不住，变异不停；同样，耳、鼻、舌、身、意等念头都不住，变异不停。这样，大仙！五蕴也是这样，一念不住，变
English
English version: That great ascetic asked: 'Bhagavan (Blessed One, a respectful term for the Buddha)! If a Deva (god) harmoniously departs from the heavens and is reborn among humans, what are their characteristics? And how can one recognize them?' The Buddha said: 'Great ascetic! If someone from the heavens harmoniously comes to be born among humans, they will find joy in seeing each other and will be reluctant to part. If there are such characteristics in humans, then it should be known that they have come from the heavens harmoniously.' 'Great ascetic, you should know: beings are born through such harmonious causes and conditions.' At that time, the great ascetic named Light Torch, having heard the Buddha's words, felt joy in his heart and said to the Buddha: 'Bhagavan! If someone does not seek omniscience (sarvajñāna, the wisdom attained by the Buddha), then all that these beings do will be empty and without gain.' At that time, the Bhagavan told the great ascetic Light Torch: 'Regarding your question about the subtle 'self' within the beings, great ascetic, listen carefully: If someone discriminates and clings to beings, then they are discriminating and clinging to the subtle 'self' of beings. Great ascetic, you should know: For example, if someone is born blind, without eyes, and someone asks them: 'What is white?' What do you think? That person born blind, having never seen color, can they describe a color like white?' The great ascetic replied: 'They cannot.' The Buddha said: 'So it is, so it is. Great ascetic! That person born blind, because their eyes have never seen, therefore they cannot describe it. It is the same with me, because I have not seen the subtle inner 'self' of beings, therefore I do not speak of it.' 'Moreover, great ascetic! The eye is not a being; likewise, the ear, nose, tongue, body, and mind are not the cause of obtaining the name of a being. Moreover, great ascetic! The five aggregates of clinging (pañca-upādānakkhandha, form, feeling, perception, mental formations, and consciousness) are not the cause of obtaining the name of a being, nor are the eighteen elements (aṣṭādaśa dhātava, eye element, ear element, nose element, tongue element, body element, mind element, form element, sound element, smell element, taste element, touch element, dharma element, eye consciousness element, ear consciousness element, nose consciousness element, tongue consciousness element, body consciousness element, mind consciousness element), nor the twelve sense bases (dvādaśa āyatanāni, the six internal sense bases and the six external sense bases), nor the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda, ignorance, volitional action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death). Moreover, great ascetic! Inner emptiness (adhyātma-śūnyatā, emptiness of internal phenomena) is not the cause of obtaining the name of a being, nor is outer emptiness (bahirdhā-śūnyatā, emptiness of external phenomena), nor is inner and outer emptiness (adhyātmabahirdhā-śūnyatā, emptiness of both internal and external phenomena).' 'Great ascetic, you should know: the thought of the eye does not stay, it changes without stopping; likewise, the thoughts of the ear, nose, tongue, body, and mind do not stay, they change without stopping. Thus, great ascetic! The five aggregates are also like this, not staying for a single moment, changing.' --------------------------------------------------------------------------------