Chinese
人等闻是语已，生惊怪心：“呜呼奇哉，甚大希有。大德释子向者唤我为大仙人、发我寿命，我时虽闻如是之事，犹谓非真一切智也；今以世间难中之难具足施已，我今始知释子真是一切智也。我于今者以于真实名号称之。” 尔时，一切大仙人等即发是言：“大功德聚者！无边大智者！知一切智者！我见众生持业星流各各别异，何处得成真实聚集？唯愿世尊为我解说，令得开悟。” 尔时，世尊即告大仙人言：“汝大仙人！当知无有时方、亦无处所令得众生真聚集也。大仙人！惟平等中众生得聚集、一乘道中众生得聚集、菩萨地中众生得聚集、无余涅槃界中众生得聚集。汝今当知：如有众流、河泉、渠渎，一切川源皆归大海，入大海已得一味住，谓一咸味无差别也。大仙！汝今当知：所有众生界若得漏尽者，一切彼处于解脱味中会一味住。汝今当知：我虽说言烦恼平等中众生得聚集者，亦非聚集也。所以者何？譬如大风旋起，吹诸蚊虫一切聚集；若风定已，各各星散。如是，诸类一切众生各各皆为业风缚故，或堕地狱中彼辈得聚集；业风缚故，或时饿鬼中彼辈得聚集；或在畜生中，彼辈得聚集；如是等。” 仙人复言：“一切识一切智者！愿为我说：若有如是如是等辈已于先世俱人中生，共同聚 现代汉语译本：众人听了这些话，都感到惊讶和奇怪，说道：‘啊！真是太奇妙了，非常稀有。这位尊贵的释迦弟子之前称我为大仙人，并预言我的寿命，我当时虽然听了这些话，但仍然认为他不是真正的遍知者；现在他已经圆满地完成了世间最难的布施，我今天才知道释迦弟子真的是遍知者。从今天起，我要用真实的名号来称呼他。’ 当时，所有的大仙人们都说了这样的话：‘拥有大功德聚集的人啊！拥有无边大智慧的人啊！知晓一切智慧的人啊！我们看到众生所持的行业和命运各不相同，在哪里才能真正地聚集在一起呢？希望世尊为我们解说，使我们能够开悟。’ 当时，世尊告诉大仙人们说：‘你们这些大仙人啊！应当知道没有时间、空间，也没有处所能够让众生真正地聚集在一起。大仙人！只有在平等之中，众生才能聚集；只有在一乘道中，众生才能聚集；只有在菩萨地中，众生才能聚集；只有在无余涅槃界中，众生才能聚集。你们现在应当知道：就像所有的河流、泉水、水渠，一切的河流都归于大海，进入大海后就成为一种味道，就是咸味，没有差别。大仙！你们现在应当知道：所有众生界如果能够漏尽烦恼，那么他们都会在解脱的滋味中合为一体。你们现在应当知道：我虽然说在烦恼平等中众生可以聚集，但那也不是真正的聚集。为什么呢？譬如大风旋起，将所有的蚊虫聚集在一起；如果风停了，它们就会各自散去。同样，各类众生都被业力的风所束缚，或者堕入地狱中，他们会在那里聚集；被业力的风所束缚，或者在饿鬼道中，他们会在那里聚集；或者在畜生道中，他们会在那里聚集；像这样等等。’ 仙人又说：‘知晓一切识和一切智慧的人啊！希望您为我们解说：如果有一些众生在前世一起出生为人，共同聚集……’
English
English version: Having heard these words, the people were astonished and amazed, saying: 'Oh! How wonderful and exceedingly rare! This virtuous disciple of Shakya (释子, disciple of Shakya) previously called me a great immortal (大仙人, great immortal) and foretold my lifespan. Although I heard these things at that time, I still thought he was not truly omniscient (一切智, all-knowing); now that he has perfectly completed the most difficult of all worldly giving, I now know that the disciple of Shakya (释子, disciple of Shakya) is truly omniscient (一切智, all-knowing). From this day forward, I will address him by his true name.' At that time, all the great immortals (大仙人, great immortals) spoke these words: 'O you who possess a great accumulation of merit (大功德聚者, one who possesses a great accumulation of merit)! O you who possess boundless great wisdom (无边大智者, one who possesses boundless great wisdom)! O you who know all wisdom (知一切智者, one who knows all wisdom)! We see that the karma (业, karma) and destinies of beings are all different. Where can they truly gather together? We hope that the World-Honored One (世尊, World-Honored One) will explain this to us, so that we may be enlightened.' At that time, the World-Honored One (世尊, World-Honored One) told the great immortals (大仙人, great immortals): 'You great immortals (大仙人, great immortals)! You should know that there is no time, space, or place where beings can truly gather together. Great immortals (大仙人, great immortals)! Only in equality can beings gather; only in the One Vehicle Path (一乘道, One Vehicle Path) can beings gather; only in the Bodhisattva Ground (菩萨地, Bodhisattva Ground) can beings gather; only in the Realm of Nirvana without Remainder (无余涅槃界, Realm of Nirvana without Remainder) can beings gather. You should now know: just as all rivers, springs, and canals, all streams flow into the great ocean, and having entered the great ocean, they become one taste, which is the salty taste, without any difference. Great immortals (大仙人, great immortals)! You should now know: if all beings in the realm of beings can exhaust their defilements (漏尽, exhaust defilements), then they will all unite in the taste of liberation. You should now know: although I say that beings can gather in the equality of afflictions (烦恼, afflictions), that is not a true gathering. Why? For example, when a great wind arises, it gathers all the mosquitoes together; if the wind stops, they will scatter in all directions. Likewise, all kinds of beings are bound by the wind of karma (业风, wind of karma), and they may fall into hell, where they will gather; bound by the wind of karma (业风, wind of karma), they may be in the realm of hungry ghosts, where they will gather; or they may be in the realm of animals, where they will gather; and so on.' The immortal (仙人, immortal) then said: 'O you who know all consciousness (识, consciousness) and all wisdom (一切智, all-knowing)! We hope that you will explain to us: if there are beings who were born together as humans in a previous life, and gather together…' --------------------------------------------------------------------------------
Chinese
集，今日现在云何可知？乃至一切——若在畜生、若在饿鬼——已于先世曾聚集者，云何可知？愿为解说。” 佛言：“大仙人！所有众生，若先世时共地狱中曾聚集者，于现在世若相见时，心不欢喜、生瞋结恨，或时头痛、或复失禁大小便利，当知是辈已于先世地狱之中曾聚集相。若有如此相貌现时，应当觉知：‘彼与我身决定已曾于地狱中一处居来。’” 时大仙人复白佛言：“一切能人证大寂者！一切智者！更为我说：若先世中曾在畜生共千万身一处来者，云何可知？” 佛告大仙人：“若彼等辈生人中者，各相见时结成瞋怨，常觅其便：‘我当何处觅得其便？’是名相貌在畜生中一处同居多身之相，应知决定：‘我已共彼在畜生中一处居来。’ “若饿鬼中一处居来者，常乐臭秽，复多贪食息，设欲与他，心不去离，生悭贪着；或复见彼富贵势力，心生嫉妒，常复欲得彼人财物。见是相时，决定知彼与我同在饿鬼之中一处居来。 “若有先世同在人中共一处者，于现世中若相见时更生欲心。” 尔时，威灯光大仙人复白佛言：“若先世时共在天中同一处者，今世人中若相见时云何可知？” 佛言：“大仙人！若有先世共天中生，现在人中若相见时，各以眼道远相 现代汉语译本：‘世尊，如何得知今日现在所聚集的人？乃至一切——若在畜生道、若在饿鬼道——已于前世曾聚集者，又该如何得知？愿您为我解说。’ 佛说：‘大仙人！所有众生，若前世在地狱中曾共同聚集，在现在世若相见时，心中不欢喜、产生嗔恨，或者时常头痛、或者大小便失禁，应当知道这些人前世在地狱中曾聚集过。若有如此相貌出现时，应当觉知：‘他与我身必定曾在地狱中一起生活过。’’ 当时，威灯光大仙人又对佛说：‘一切能证得大寂灭的圣者！一切智者！请您再为我说说：若前世曾在畜生道中与千万个身体共同生活在一起，又该如何得知？’ 佛告诉大仙人：‘如果那些众生转生到人道中，彼此相见时结下嗔恨怨怼，常常寻找机会：‘我应当在哪里找到机会报复？’这就是在畜生道中共同生活过多个身体的相貌，应当确定：‘我已与他在畜生道中一起生活过。’ ‘若在饿鬼道中一起生活过，常常喜欢臭秽之物，并且贪食无厌，即使想要给予他人，心中也不舍得，产生悭吝贪着；或者看到他人富贵有势力，心中产生嫉妒，常常想要得到别人的财物。见到这种相貌时，就可以确定他与我曾在饿鬼道中一起生活过。 ‘若有前世一同在人道中生活过的人，在现世中相见时会再次产生欲望。’ 当时，威灯光大仙人又对佛说：‘若前世一同在天道中生活过，今世在人道中相见时又该如何得知？’ 佛说：‘大仙人！若有前世一同在天道中生活过的人，现在在人道中相见时，会各自用眼神长久地互相注视。’
English
English version: 'World Honored One, how can we know who is gathered together today in the present? And how can we know all those—whether in the animal realm or in the hungry ghost realm—who have gathered together in previous lives? I wish you would explain this for me.' The Buddha said, 'Great Immortal, all sentient beings who have gathered together in hell in previous lives, when they meet in this present life, their hearts are not happy, they generate anger and resentment, or they often have headaches, or they lose control of their bowel movements. You should know that these beings have gathered together in hell in previous lives. If such appearances manifest, you should be aware: 'He and I must have lived together in hell.'' Then, the Great Immortal Weilamprakashana (威灯光) again said to the Buddha, 'All capable ones who have attained great tranquility! All wise ones! Please tell me more: If in previous lives we lived together with thousands of bodies in the animal realm, how can we know this?' The Buddha told the Great Immortal, 'If those beings are reborn in the human realm, when they meet each other, they form anger and resentment, and they often seek opportunities: 'Where can I find an opportunity to retaliate?' This is the appearance of having lived together in the animal realm with many bodies. You should know for certain: 'I have lived together with him in the animal realm.' 'If you have lived together in the hungry ghost realm, you will often enjoy foul and filthy things, and you will be greedy for food and rest. Even if you want to give to others, your heart will not let go, and you will generate stinginess and attachment. Or, when you see others who are rich and powerful, you will feel jealous and always want to obtain their wealth. When you see this appearance, you can be certain that he and I have lived together in the hungry ghost realm.' 'If there are those who have lived together in the human realm in previous lives, they will generate desire again when they meet in this present life.' Then, the Great Immortal Weilamprakashana (威灯光) again said to the Buddha, 'If we have lived together in the heavens in previous lives, how can we know when we meet in the human realm in this life?' The Buddha said, 'Great Immortal, if there are those who have lived together in the heavens in previous lives, when they meet in the human realm in this present life, they will gaze at each other from afar with their eyes.' --------------------------------------------------------------------------------
Chinese
摄取，共相眷爱。若有是相，决定天中共聚集来。若以如是相观察者，得知众生聚集相也。” 尔时，大仙人闻是语已，欢喜踊跃，生希有心，即白佛言：“世尊！我今始知彼众生辈成实可言大虚诳也，云何迷没不求修学萨婆若也？” 尔时，世尊更复重告大仙人言：“汝向问我内众生体有几微细者，大仙人！若有众生体可得者，彼众生体可得作分微细、长短。汝今当知：譬如有人从生盲瞽，复有一人问彼人言：‘人者！白色为似何者？’于汝意云何？彼既不见，可得说言此色如是、如是色也？” 仙人答言：“彼人既不明了见色，何敢如此决定判也？” 佛言：“如是，如是。大仙人！是诸凡夫人，如似生盲者，不见众生体，不可言道：‘如是众生微细内体、长短、粗涩。’ “复次，大仙人！眼非众生，耳、鼻、舌、身、意等亦非众生，有为阴分亦非众生，十八界、十二因缘亦非众生，众生名字亦不可得，亦非内空、外空、内外空得名众生也。所以者何？大仙当知：眼即假名，暂时不相合故；耳、鼻、舌、身、意等假名，暂时不相合；五阴法假名，暂时不相合；三十六种不净之物一切假名，暂时不相合。如是等无有众生而可得也，亦非色等诸尘共相和合故有。众生色等诸尘各各别 现代汉语译本：‘他们相互摄取，共同产生爱恋。如果存在这种现象，他们一定会聚集在天上。如果用这种现象来观察，就能得知众生聚集的真相。’ 当时，大仙人听了这些话，欢喜雀跃，心中感到非常稀有，于是对佛说：‘世尊！我现在才知道那些众生确实可以说是在说大妄语，为什么他们如此迷惑沉沦，不寻求修学萨婆若（Sarvajna，一切智）呢？’ 当时，世尊再次告诫大仙人说：‘你刚才问我内在众生的本体有多少微细之处。大仙人！如果众生的本体可以被确定，那么众生的本体就可以被分割成微细、长短不同的部分。你现在应当知道：譬如有一个人生来就是盲人，另一个人问他：‘人啊！白色像什么？’你认为怎么样？他既然看不见，能说出这种颜色是这样、那样的吗？’ 仙人回答说：‘他既然不明白颜色的样子，怎么敢如此肯定地判断呢？’ 佛说：‘是的，是的。大仙人！这些凡夫俗子，就像是天生的盲人一样，看不见众生的本体，不能说：‘众生的微细内在本体是这样、长短、粗糙或细腻。’ ‘再者，大仙人！眼不是众生，耳、鼻、舌、身、意等也不是众生，有为的五阴也不是众生，十八界、十二因缘也不是众生，众生的名字也不可得，也不是因为内空、外空、内外空而得名众生。为什么呢？大仙应当知道：眼只是假名，因为是暂时不相合的；耳、鼻、舌、身、意等也是假名，因为是暂时不相合的；五阴法也是假名，因为是暂时不相合的；三十六种不净之物都是假名，因为是暂时不相合的。像这些等等，都没有真实的众生可以获得，也不是因为色等诸尘共同和合而产生的。众生的色等诸尘都是各自独立的。’
English
English version: 'They grasp each other and mutually generate affection. If such a phenomenon exists, they will certainly gather in the heavens. If one observes with such a phenomenon, one can know the truth of the gathering of beings.' At that time, the great ascetic, having heard these words, rejoiced and leaped with joy, feeling a sense of rarity, and said to the Buddha: 'World Honored One! Now I know that those beings can truly be said to be uttering great falsehoods. Why are they so deluded and submerged, not seeking to study Sarvajna (all-knowing)?' At that time, the World Honored One again admonished the great ascetic, saying: 'You just asked me how many subtle aspects there are in the inner being's essence. Great ascetic! If the essence of beings could be determined, then the essence of beings could be divided into subtle, long, and short parts. You should know now: For example, if someone is born blind, and another person asks him: 'Person! What is white like?' What do you think? Since he cannot see, can he say that this color is like this, or that?' The ascetic replied: 'Since he does not clearly see the appearance of color, how dare he judge so definitively?' The Buddha said: 'Yes, yes. Great ascetic! These ordinary people are like those born blind, unable to see the essence of beings, and cannot say: 'The subtle inner essence of beings is like this, long, short, coarse, or fine.' 'Furthermore, great ascetic! The eye is not a being, nor are the ear, nose, tongue, body, mind, etc., beings. The conditioned skandhas are not beings, nor are the eighteen realms or the twelve links of dependent origination beings. The name of a being is also unattainable, nor is it because of inner emptiness, outer emptiness, or inner-outer emptiness that the name 'being' is obtained. Why? Great ascetic should know: The eye is merely a provisional name, because it is temporarily not in conjunction; the ear, nose, tongue, body, mind, etc., are also provisional names, because they are temporarily not in conjunction; the five skandhas are also provisional names, because they are temporarily not in conjunction; the thirty-six kinds of impure things are all provisional names, because they are temporarily not in conjunction. Like these and so on, there are no real beings that can be obtained, nor are they produced because the various dusts such as form are jointly combined. The various dusts such as form of beings are each independent.' --------------------------------------------------------------------------------