Chinese
大正藏第 17 册 No. 0834 大威灯光仙人问疑经 No. 834 [No. 833] 大威灯光仙人问疑经 隋天竺三藏阇那崛多等译 如是我闻： 一时婆伽婆在伽耶城，成道未久，与诸比丘一切众俱，其中或有得于一果，及以二果、三、四果者，随其得果所有功德皆悉明净。复有九十九亿诸菩萨众及二十八亿诸天众等，复有比丘、比丘尼、优婆塞、优婆夷无量众数，及六万力士、十二亿等诸尼乾子，复有八万四千五通仙人，复有五百诸外道等——皆悉以灰涂于身体，露现胸臆，肉尽脂消，唯余皮骨，伛偻曲背，结发自裹，披树皮衣，手执瓶罐，处处寻求语言论义。 尔时，世尊如须弥山处黑山内，光明照耀，威德绝伦；如来世尊亦复如是，于诸仙中为最第一。又如六牙清净白象独自在于白羊群内、如月夜朗映蔽众萤、如曼陀花生芦苇町、如金翅鸟处在乌群；世尊于彼诸仙众中亦复如是，威德照明倍复殊胜。 尔时，世尊即便入于宝舍三昧，现无量神通，普放净光，遍身明耀，于身左右迭相交绕。又于自身出无量亿诸化佛身，一一化身复出无量亿诸化佛。复自身中出无量亿诸菩萨身、无量帝释身、无量梵王身、无量四天王身、无量百千阿罗汉身 现代汉语译本 大威灯光仙人问疑经 隋天竺三藏阇那崛多等译 如是我闻： 一时，婆伽婆（Bhagavan，世尊）在伽耶城，成道未久，与众多比丘（bhikkhu，佛教僧侣）聚集在一起，其中有些证得初果（sotāpanna，须陀洹），有些证得二果（sakadāgāmin，斯陀含）、三果（anāgāmin，阿那含）、四果（arahant，阿罗汉），他们各自所证得的果位的功德都非常明净。还有九十九亿诸菩萨众，以及二十八亿诸天众等，还有比丘、比丘尼（bhikkhunī，女佛教僧侣）、优婆塞（upāsaka，男居士）、优婆夷（upāsikā，女居士）无数，以及六万力士、十二亿尼乾子（Nigaṇṭha，耆那教徒），还有八万四千五通仙人，以及五百诸外道等——他们都用灰涂抹身体，袒露胸膛，肉尽脂消，只剩下皮包骨头，弯腰驼背，把头发结起来自己缠绕，披着树皮做的衣服，手里拿着瓶罐，到处寻求辩论。 那时，世尊如同须弥山（Sumeru，佛教宇宙观中的圣山）处在黑山之中，光明照耀，威德无比；如来世尊也是这样，在众仙人中最为第一。又如六牙清净的白象独自在白羊群中，如同明亮的月光掩盖了众多的萤火虫，如同曼陀罗花（Mandala，圆形图案，此处指美好的事物）生长在芦苇丛中，如同金翅鸟（Garuda，一种神鸟）处在乌鸦群中；世尊在那些仙人之中也是这样，威德光明更加殊胜。 那时，世尊随即进入宝舍三昧（Ratnagarbha-samādhi，一种禅定），显现无量神通，普放清净的光芒，全身明亮照耀，光芒在身体左右交相环绕。又从自身显现出无量亿的诸化佛身，每一个化身又显现出无量亿的诸化佛。又从自身中显现出无量亿的诸菩萨身、无量帝释身（Indra，天帝）、无量梵王身（Brahmā，色界天之主）、无量四天王身（Caturmahārājakāyika，四大天王）、无量百千阿罗汉身。
English
English version The Sutra of the Greatly Majestic Light Immortal's Questions Translated by Tripiṭaka Jñānagupta of India during the Sui Dynasty Thus have I heard: At one time, the Bhagavan (Bhagavan, The World-Honored One) was in the city of Gaya, not long after his enlightenment, together with all the assembled Bhikkhus (bhikkhu, Buddhist monks). Among them were some who had attained the first fruit (sotāpanna), as well as the second fruit (sakadāgāmin), third fruit (anāgāmin), and fourth fruit (arahant). The merits of their respective attainments were all clear and pure. There were also ninety-nine billion Bodhisattvas, twenty-eight billion Devas (deva, gods), and countless Bhikkhus, Bhikkhunis (bhikkhunī, Buddhist nuns), Upasakas (upāsaka, male lay devotees), and Upasikas (upāsikā, female lay devotees), as well as sixty thousand strong men, twelve billion Nigaṇṭhas (Nigaṇṭha, Jain ascetics), eighty-four thousand five-powered Immortals, and five hundred other heretics—all of whom smeared their bodies with ashes, exposed their chests, their flesh exhausted and fat depleted, leaving only skin and bones, hunched over with curved backs, their hair tied up and wrapped, wearing bark clothing, holding bottles and jars in their hands, seeking arguments and debates everywhere. At that time, the World-Honored One, like Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) within the Black Mountains, shone with light and majestic virtue; the Tathagata (Tathāgata, Thus Come One) was also like this, being the foremost among all the Immortals. Like a pure white elephant with six tusks alone in a flock of white sheep, like the bright moonlight obscuring the many fireflies, like a Mandala flower (Mandala, a circular pattern, here referring to something beautiful) growing in a field of reeds, like a Garuda (Garuda, a mythical bird) among a flock of crows; the World-Honored One was also like this among those Immortals, his majestic virtue and illumination even more outstanding. At that time, the World-Honored One immediately entered the Ratnagarbha-samādhi (Ratnagarbha-samādhi, a type of meditative concentration), manifesting immeasurable supernatural powers, universally emitting pure light, his entire body shining brightly, the light interweaving around his body to the left and right. Moreover, from his own body, he emitted immeasurable billions of manifested Buddha bodies, and each manifested body emitted immeasurable billions of manifested Buddhas. Furthermore, from his own body, he emitted immeasurable billions of Bodhisattva bodies, immeasurable Indra (Indra, the king of gods) bodies, immeasurable Brahmā (Brahmā, the lord of the Form Realm) bodies, immeasurable Four Heavenly Kings (Caturmahārājakāyika, the Four Heavenly Kings) bodies, and immeasurable hundreds of thousands of Arhat (arahant) bodies. --------------------------------------------------------------------------------
Chinese
，无量百千比丘、比丘尼、优婆塞、优婆夷身，无量大转轮王身、无量小转轮王身、无量粟散诸小王身、无量东海洲中边地人身、无量南天竺等所有诸地一切人身，无量刹利大姓、诸婆罗门等、大富长者一切人身。如是等种种形类、种种服饰、种种言说，所有一切诸天界分，一切皆从如来身出。 尔时，一切大众各怀疑心，迭共相观。时诸菩萨皆大欢喜，雨诸珍宝供养之具乃至璎珞，供养如来。 尔时，世尊现是瑞已，还从宝舍三昧起。从三昧起已，如师子王频申顾视，普观十方。观十方已，即时见彼十方世界一切所有诸佛刹土及此娑婆大千世界——以佛眼观，分明显现犹如掌中。 如此释迦如来放大神通种种变现，十方一切诸佛亦复如是现化佛身，从化佛身示化佛身，彼诸如来所有化佛皆来云集世尊大会。复有无量恒河沙等诸菩萨众、比丘、比丘尼、优婆塞、优婆夷——过诸譬喻——各执种种供养之具，随其所应堪供养者，来诣佛所。复有天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、人非人等一切大众，随其住处皆见如来神通力已，从彼而来赴此海会。 尔时，十方诸来菩萨各以无上供养之具供养如来。设供养已，各以六波罗蜜之所成就师子高座，随其身量称座而坐；乃 现代汉语译本：无量百千比丘（bhiksu，出家男众）、比丘尼（bhiksuni，出家女众）、优婆塞（upasaka，在家男众）、优婆夷（upasika，在家女众）之身，无量大转轮王（cakravarti，以正法统治世界的理想君主）之身、无量小转轮王之身、无量粟散诸小王之身、无量东海洲中边地人之身、无量南天竺等所有诸地一切人之身，无量刹利（ksatriya，古代印度社会中的武士和统治阶层）大姓、诸婆罗门（brahmana，古代印度社会中的祭司阶层）等、大富长者一切人之身。如是等等种种形貌种类、种种服饰、种种言语，所有一切诸天界分，一切都从如来（tathagata，佛的称号之一，意为‘如实而来者’）身中显现出来。 当时，一切大众各自心怀疑惑，互相观望。这时，诸位菩萨（bodhisattva，立志成佛的修行者）都非常欢喜，降下各种珍宝供养之物乃至璎珞，供养如来。 当时，世尊（bhagavan，佛的称号之一，意为‘世尊’）显现这种瑞相之后，又从宝舍三昧（samadhi，禅定）中起身。从三昧起身之后，如狮子王伸腰回顾，普遍观看十方。观看十方之后，立刻见到那十方世界一切所有的诸佛刹土以及这娑婆（saha，意为‘堪忍’，指我们所居住的这个充满烦恼的世界）大千世界——以佛眼观察，分明显现犹如在手掌之中。 如此释迦如来（Sakyamuni，佛教的创始人）放出大神通，种种变化显现，十方一切诸佛也同样显现化佛之身，从化佛之身又示现化佛之身，那些如来所有的化佛都来云集世尊的大会。又有无量恒河沙数等等的诸菩萨众、比丘、比丘尼、优婆塞、优婆夷——超过一切譬喻——各自拿着种种供养之物，随着他们所适合供养的，来到佛的处所。又有天（deva，神）、龙（naga，一种神兽）、夜叉（yaksa，一种守护神）、乾闼婆（gandharva，一种天上的乐神）、阿修罗（asura，一种好战的神）、迦楼罗（garuda，一种金翅鸟神）、紧那罗（kinnara，一种半人半鸟的神）、摩睺罗伽（mahoraga，一种大蟒神）、人非人等等一切大众，随着他们所居住的地方，都见到如来的神通力之后，从那里来到这海会。 当时，十方前来的诸位菩萨各自以无上的供养之物供养如来。设置供养之后，各自以六波罗蜜（paramita，意为‘到彼岸’，指布施、持戒、忍辱、精进、禅定、智慧这六种修行方法）所成就的狮子高座，随着他们的身量大小，相称地坐下；于是
English
English version: Immeasurable hundreds of thousands of bhiksus (monks), bhiksunis (nuns), upasakas (male lay devotees), and upasikas (female lay devotees); immeasurable bodies of great cakravartis (wheel-turning kings, ideal rulers who govern the world with righteousness), immeasurable bodies of small cakravartis, immeasurable bodies of numerous small kings, immeasurable bodies of people from the borderlands in the East Sea Continent, immeasurable bodies of all people in all lands such as South India, immeasurable bodies of great ksatriya (warrior and ruling class in ancient India) families, brahmanas (priestly class in ancient India), and wealthy elders. All such various forms, various garments, various languages, and all the realms of the heavens, all emanated from the body of the Tathagata (one of the titles of the Buddha, meaning 'the one who comes as it is'). At that time, all the assembly had doubts in their minds and looked at each other. Then all the bodhisattvas (beings who aspire to become Buddhas) were greatly delighted and rained down various precious offerings, even necklaces, to offer to the Tathagata. At that time, after the Bhagavan (one of the titles of the Buddha, meaning 'World-Honored One') manifested this auspicious sign, He arose from the samadhi (meditative absorption) in the Treasure Pavilion. After arising from samadhi, like a lion king stretching and looking around, He gazed upon the ten directions. After gazing upon the ten directions, He immediately saw all the Buddha-lands in the ten directions and this Saha (meaning 'enduring', referring to the world we live in, full of suffering) Great Thousand World—observed with the Buddha-eye, clearly appearing as if in the palm of His hand. Thus, Sakyamuni (the founder of Buddhism) Tathagata emitted great spiritual powers and various transformations. All the Buddhas in the ten directions also manifested transformation bodies of Buddhas. From the transformation bodies of Buddhas, they further showed transformation bodies of Buddhas. All the transformation Buddhas of those Tathagatas came to assemble at the World-Honored One's great assembly. Furthermore, there were immeasurable numbers of bodhisattvas, bhiksus, bhiksunis, upasakas, and upasikas—beyond all metaphors—each holding various offerings, according to what they were suitable to offer, and came to the Buddha's place. Furthermore, there were devas (gods), nagas (serpent deities), yakshas (guardian spirits), gandharvas (celestial musicians), asuras (belligerent deities), garudas (mythical bird-like creatures), kinnaras (mythical half-human, half-bird creatures), mahoragas (great serpent deities), humans, non-humans, and all the great assembly. Wherever they resided, after seeing the Tathagata's spiritual power, they came from there to attend this ocean-like assembly. At that time, the bodhisattvas who came from the ten directions each offered the Tathagata with supreme offerings. After making the offerings, each took a high lion throne accomplished by the six paramitas (perfections, namely generosity, morality, patience, diligence, concentration, and wisdom), and sat down according to the size of their bodies; then -------------------------------------------------------------------------------- 至人非人等各称身座，复座而坐。
Chinese
释迦如来所教化者——上至阿迦尼吒天、下至阿鼻地狱——所有化类皆悉而还。还已，当于是时以佛力故，皆见十方诸佛世界犹如一会。所有十方一切诸佛所教化者，一切皆从释迦如来诸毛孔入；释迦如来所教化者，皆从彼佛身诸毛孔入。 现如是已，当尔之时于彼众中有一菩萨名曰胜分，从坐而起，进止庠序，容貌端严，偏袒右肩，右膝着地，合掌向佛而说偈言： “佛世甚希有， 为众故显现， 此事未曾有， 覆蔽一切魔。 迭共相观面， 唱言：‘希有事。 我等何故来？’ 出言：‘我破坏、 我等辈可怜， 唯首骸骨消。 我等既羸瘦， 枯老复失乐， 无言字神通， 覆翳我道刺。’ 大神通佛子， 今自显佛法， 此众生疑心， 复生大欢喜， 此会皆出言： ‘我等愿作佛。’ 文殊在众中， 佛子众围绕， 文殊侍多佛， 来显说神通。 为何法现相？ 今佛说何法？ 咸生是疑心， 愿为我众说。” 尔时，彼众中——以魔力故——有一仙人名威灯光，即白胜分菩萨言：“童子！汝且默然，我今发问。若是沙门能决于我心所疑者，乃可得名为萨婆若；若不能决我疑心者，云何 现代汉语译本 证悟者和非证悟者各自按照身份就座，然后重新坐下。 释迦如来（Shakya Tathagata）所教化的一切众生——上至阿迦尼吒天（Akanistha Heaven），下至阿鼻地狱（Avici Hell）——全都返回。返回之后，当时因为佛陀的力量，都看见十方诸佛世界犹如一个集会。所有十方一切诸佛所教化的众生，一切都从释迦如来（Shakya Tathagata）的各个毛孔进入；释迦如来（Shakya Tathagata）所教化的众生，都从其他佛的身上的各个毛孔进入。 显现这样的景象之后，当时在那大众中有一位菩萨，名叫胜分（Shengfen），从座位上站起来，进退有度，容貌端庄，袒露右肩，右膝着地，合掌向佛，用偈语说道： ‘佛陀出现在世间非常稀有，为了众生而显现，这件事前所未有，能遮蔽一切魔障。 大家互相观看面容，说道：‘这是稀有的事情。我们为何而来？’ 出言说：‘我破坏，我们这些同类可怜，只剩下头颅和骨骸消散。 我们已经非常羸弱消瘦，又衰老而失去快乐，没有言语文字的神通，遮蔽了我们修道的荆棘。’ 具有大神通的佛子，现在亲自显现佛法，这些众生心中的疑虑，又转变为巨大的欢喜， 这次集会中的人都说：‘我们愿意成佛。’ 文殊（Manjushri）菩萨在大众之中，被许多佛子围绕， 文殊（Manjushri）侍奉过许多佛陀，前来显现神通。 因为什么法而显现这样的景象？ 现在佛陀要说什么法？ 大家心中都产生这样的疑问，希望您能为我们大众解说。’ 当时，在那大众中——因为魔力的缘故——有一位仙人名叫威灯光（Weidengguang），就对胜分（Shengfen）菩萨说：‘童子！你暂且沉默，现在由我来发问。如果这位沙门能够解决我心中的疑惑，才可以被称作萨婆若（Sarvajna，一切智者）；如果不能解决我的疑惑，又怎么能……’