English
English version The accomplished beings and the non-accomplished ones each took their seats according to their status, and then sat down again. All beings taught by Shakya Tathagata (释迦如来) – from the Akanistha Heaven (阿迦尼吒天) above to the Avici Hell (阿鼻地狱) below – all returned. Having returned, at that time, due to the power of the Buddha, they all saw the worlds of the Buddhas of the ten directions as if they were one assembly. All those taught by all the Buddhas of the ten directions, all entered from the various pores of Shakya Tathagata (释迦如来); those taught by Shakya Tathagata (释迦如来), all entered from the various pores of the bodies of those Buddhas. Having manifested in this way, at that time in that assembly there was a Bodhisattva named Shengfen (胜分), who rose from his seat, advanced and retreated with composure, his appearance dignified, baring his right shoulder, placing his right knee on the ground, joining his palms towards the Buddha, and spoke in verse: 'It is very rare for a Buddha to appear in the world, appearing for the sake of sentient beings, this matter has never happened before, it can cover all demonic obstacles. Everyone looks at each other's faces, saying: 'This is a rare thing. Why have we come?' Saying: 'I destroy, we of this kind are pitiful, only the head and bones remain to dissipate.' 'We are already very weak and emaciated, and old and have lost joy, without the supernatural power of words, obscuring the thorns of our path.' 'The Buddha's son with great supernatural powers, now personally manifests the Dharma, the doubts in the minds of these sentient beings, turn into great joy,' 'Everyone in this assembly says: 'We wish to become Buddhas.' Manjushri (文殊) Bodhisattva is in the midst of the assembly, surrounded by many Buddha's sons,' 'Manjushri (文殊) has served many Buddhas, and has come to manifest supernatural powers.' 'For what Dharma is such a sight manifested? What Dharma will the Buddha now speak? Everyone has such doubts in their minds, we hope that you can explain it for us.' At that time, in that assembly – due to the power of Mara (魔) – there was an immortal named Weidengguang (威灯光), who then said to the Bodhisattva Shengfen (胜分): 'Young man! You be silent for now, I will now ask the questions. If this Shramana (沙门) can resolve the doubts in my mind, then he can be called Sarvajna (萨婆若, all-knowing); if he cannot resolve my doubts, then how can he...' --------------------------------------------------------------------------------
Chinese
得名一切智也？如是神变，若幻作者、摩醯首罗、那罗延等所说咒咀，凡世间人用是法故，亦能成就诸如是等无量之事。岂足为奇？” 作是语时，如来世尊熙怡微笑。既微笑已，普观诸仙一切大众。观察众已，即告威灯光大仙人言：“汝威灯光！今正是时，恣汝所问，如我智力为汝解说。” 尔时，威灯光大仙人即问佛言：“瞿昙沙门！先与我说众生体者从何处生？几粗？几细？众生内体性者，为一搩耶？一尺耶？一指耶？乃至若大麦、小麦、大豆、小豆等分耶？乃至芥子许众生内体性耶？” 作是问已，尔时世尊即赞威灯光大仙人言：“善哉，善哉。汝威灯光快问是义，如六万劫寿命者。” 尔时，世尊作是语时，诸仙人等皆大惊怪，作是念言：“我等与彼大仙久居共在一处，犹尚未知大威灯光寿命算数，今是瞿昙云何速得如是觉知？” 尔时，世尊即复告于彼威灯光大仙人言：“汝大仙人！谛听谛受，善思念之，吾当为汝具足善说。汝问我言：‘众生体者从何处生？’大仙当知：实无言说、无有字句可说。众生有所从来，但以无明行等诸因缘故起彼众生，乃至生、老、病、死等诸因缘故起彼众生。大仙！复有因缘能起众生，所谓以母为因、以父为缘，得生众生。复次，父母和合 现代汉语译本：仅仅因为获得‘一切智’（Sarvajna，指佛陀所证悟的智慧）之名吗？像这样的神通变化，即使是幻术师、摩醯首罗（Maheshvara，大自在天）、那罗延（Narayana，毗湿奴）等所说的咒语，凡是世间人使用这些方法，也能成就诸如此类无量的事情。这有什么值得惊奇的呢？” 当他说这些话的时候，如来世尊喜悦地微笑。微笑之后，普遍地观察所有的仙人和大众。观察完毕后，就告诉威灯光大仙人说：‘你，威灯光！现在正是时候，随你发问，我将尽我的智慧能力为你解答。’ 当时，威灯光大仙人就问佛陀说：‘瞿昙沙门（Gautama shramana，对释迦牟尼佛的称呼）！请先告诉我众生的身体是从哪里产生的？有多少粗的部分？有多少细的部分？众生的内在体性，是一搩（zhā，张开的大拇指到中指的距离）长吗？一尺长吗？一指长吗？乃至像大麦、小麦、大豆、小豆等那么大吗？乃至像芥菜籽那么大的众生的内在体性吗？’ 当他提出这个问题后，当时的世尊就赞叹威灯光大仙人说：‘好啊，好啊。你，威灯光，问得好，就像有六万劫寿命的人一样。’ 当时，世尊说这些话的时候，众仙人等都非常惊讶，心想：‘我们和这位大仙人长久地住在一起，尚且不知道大威灯光的寿命，现在这位瞿昙怎么这么快就知道了？’ 当时，世尊又告诉那位威灯光大仙人说：‘你，大仙人！仔细听，仔细接受，好好思考，我将为你详细地解说。你问我：‘众生的身体是从哪里产生的？’大仙应当知道：实际上没有言语、没有字句可以描述。众生并非从某处而来，只是因为无明、行等各种因缘才产生那些众生，乃至生、老、病、死等各种因缘才产生那些众生。大仙！还有其他的因缘能够产生众生，就是以母亲为因，以父亲为缘，才能产生众生。再次，父母和合
English
English version: Is it merely because of obtaining the name of ‘Sarvajna’ (all-knowing, referring to the wisdom attained by the Buddha)? Such supernatural transformations, even the spells spoken by illusionists, Maheshvara (the Great Lord, Shiva), Narayana (Vishnu), etc., ordinary people in the world, using these methods, can also accomplish countless things like these. What is so surprising about that?' As he spoke these words, the Tathagata, the World-Honored One, smiled joyfully. After smiling, he gazed upon all the immortals and the entire assembly. Having observed the assembly, he then said to the great immortal, Radiant Light: 'Radiant Light, now is the right time. Ask whatever you wish, and I will explain it to you according to my wisdom and ability.' At that time, the great immortal Radiant Light then asked the Buddha: 'Gautama shramana (a term for Shakyamuni Buddha), please first tell me, from where do the bodies of sentient beings originate? How many are coarse? How many are subtle? Is the inner nature of sentient beings one span in length? One foot in length? One finger in length? Or even the size of a barley grain, a wheat grain, a soybean, a small bean, etc.? Or even the size of a mustard seed, the inner nature of sentient beings?' After he asked this question, the World-Honored One then praised the great immortal Radiant Light, saying: 'Excellent, excellent. You, Radiant Light, have asked well, just like someone with a lifespan of sixty thousand kalpas.' At that time, when the World-Honored One spoke these words, all the immortals were greatly astonished, thinking: 'We have lived with this great immortal for a long time, and we still do not know the calculation of the lifespan of the great Radiant Light. How can this Gautama know it so quickly?' At that time, the World-Honored One then said again to that great immortal Radiant Light: 'You, great immortal! Listen carefully, receive carefully, and contemplate well. I will explain it to you in detail. You asked me: ‘From where do the bodies of sentient beings originate?’ Great immortal, you should know: in reality, there are no words, no phrases that can describe it. Sentient beings do not come from anywhere, but it is because of ignorance, actions, and other causes and conditions that those sentient beings arise, and even because of birth, old age, sickness, death, and other causes and conditions that those sentient beings arise. Great immortal! There are also other causes and conditions that can give rise to sentient beings, namely, with the mother as the cause and the father as the condition, sentient beings can be born. Furthermore, the union of parents --------------------------------------------------------------------------------
Chinese
以之为因，邪念妄想起诸业风，吹识种子置胎藏中，即是彼缘。复次，苦圣谛，集、灭、道圣谛，是众生也。复次，五阴分、十八界和合故，是众生也。复次，大仙！不离众生有业、不离业有众生，众生是业、业是众生。汝当知之：众生界者，不增、不减。” 大仙人言：“瞿昙！若众生界不增、不减者，何故众生舍垢身已得自在身？” 佛言：“汝大仙人！如汝所言是大不可。何以故？若自在得自在者，应不堕落，常在自在中；若自在身不得自在者，云何名得自在也？大仙人！譬如萤火虫作是心念：‘我光明焰悉能遍照于阎浮提。’假使萤火虫实能放光遍照阎浮提者，终亦不能使无伏心者得，名真自在。复次，大仙！若自在得自在者，应尽诸烦恼垢；不自在故，应长诸烦恼。若诸烦恼垢与自在等共有者，是故众生界无有增减而可见也。” 时大仙人复言：“瞿昙！汝可不作尽诸烦恼耶？” 佛言：“汝大仙人！我亦不作尽诸烦恼、亦复不增诸烦恼。” 大仙人言：“今汝瞿昙若如是者，亦不应言：‘我得自在。’” 佛言：“大仙！如是，如是。大仙当知：我亦不言：‘我得自在。’何以故？我无实故，亦不自在。” 大仙人言：“汝瞿昙且置是语。瞿昙！如汝前言： 现代汉语译本：以此为因，邪念和妄想引起各种业力之风，将意识的种子安置在母胎之中，这就是所谓的缘。此外，苦圣谛（duhkha-satya，对苦的真理），集圣谛（samudaya-satya，对苦的根源的真理）、灭圣谛（nirodha-satya，对苦的止息的真理）、道圣谛（marga-satya，对达到苦的止息的道路的真理），都是众生。此外，五阴（panca-skandha，色、受、想、行、识）的分解、十八界（dasa-ayatanani，六根、六尘、六识）的和合，也是众生。此外，大仙！不能脱离众生而有业，也不能脱离业而有众生，众生就是业，业就是众生。你应该知道：众生的界限，既不增加，也不减少。” 大仙人说：‘乔达摩（Gautama，释迦牟尼的姓）！如果众生的界限不增加也不减少，为什么众生舍弃了污秽的身体后能得到自在之身？’ 佛说：‘你这位大仙人！如你所说是非常不合理的。为什么呢？如果自在能得到自在，那就不应该堕落，应该永远处于自在之中；如果自在之身不能得到自在，又怎么能称之为得到自在呢？大仙人！譬如萤火虫这样想：‘我的光明火焰能够遍照整个阎浮提（Jambudvipa，我们所居住的世界）。’ 即使萤火虫真的能放光遍照阎浮提，最终也不能使没有降伏内心的人，被称为真正的自在。此外，大仙！如果自在能得到自在，就应该断尽所有的烦恼垢；因为不自在，就应该增长所有的烦恼。如果所有的烦恼垢与自在是同等存在的，所以众生的界限没有增加或减少是可以理解的。’ 当时，大仙人又说：‘乔达摩！你难道没有断尽所有的烦恼吗？’ 佛说：‘你这位大仙人！我既没有断尽所有的烦恼，也没有增加任何烦恼。’ 大仙人说：‘现在你乔达摩如果这样说，也不应该说：‘我得到了自在。’’ 佛说：‘大仙！是的，是的。大仙应该知道：我也不说：‘我得到了自在。’为什么呢？因为我没有实体，所以也不自在。’ 大仙人说：‘你乔达摩暂且放下这些话。乔达摩！如你之前所说：’
English
English version: 'Because of this cause, evil thoughts and delusions give rise to the winds of karma, placing the seed of consciousness in the womb; this is the condition. Furthermore, the Noble Truth of Suffering (duhkha-satya, the truth of suffering), the Noble Truth of the Origin of Suffering (samudaya-satya, the truth of the origin of suffering), the Noble Truth of the Cessation of Suffering (nirodha-satya, the truth of the cessation of suffering), and the Noble Truth of the Path to the Cessation of Suffering (marga-satya, the truth of the path to the cessation of suffering) are all sentient beings. Furthermore, the separation of the five skandhas (panca-skandha, form, feeling, perception, mental formations, and consciousness) and the union of the eighteen realms (dasa-ayatanani, the six sense bases, the six sense objects, and the six consciousnesses) are also sentient beings. Furthermore, great immortal! There is no karma apart from sentient beings, and there are no sentient beings apart from karma; sentient beings are karma, and karma is sentient beings. You should know that the realm of sentient beings neither increases nor decreases.' The great immortal said, 'Gautama (Gautama, the family name of Sakyamuni)! If the realm of sentient beings neither increases nor decreases, why do sentient beings attain a state of freedom after abandoning their defiled bodies?' The Buddha said, 'Great immortal! What you say is greatly unreasonable. Why? If freedom could attain freedom, it should not fall and should always remain in freedom; if a free body cannot attain freedom, how can it be called attaining freedom? Great immortal! It is like a firefly thinking, 'My bright flame can illuminate the entire Jambudvipa (Jambudvipa, the world we live in).' Even if the firefly could actually emit light that illuminates the entire Jambudvipa, it still could not cause those whose minds are not subdued to be called truly free. Furthermore, great immortal! If freedom could attain freedom, it should exhaust all defilements; because of non-freedom, it should increase all defilements. If all defilements exist equally with freedom, then it is understandable that the realm of sentient beings has no increase or decrease.' At that time, the great immortal said again, 'Gautama! Have you not exhausted all defilements?' The Buddha said, 'Great immortal! I have neither exhausted all defilements nor increased any defilements.' The great immortal said, 'Now, if you, Gautama, say this, you should not say, 'I have attained freedom.'' The Buddha said, 'Great immortal! Yes, yes. Great immortal, you should know that I also do not say, 'I have attained freedom.' Why? Because I have no substance, therefore I am not free.' The great immortal said, 'You, Gautama, set aside these words for now. Gautama! As you said before:' --------------------------------------------------------------------------------