---
title: "大寶積經 · 19 諸梵天等授記品"
description: "大宝积经是唐代高僧菩提流志翻译的一部重要佛教经典，属于大乘佛教宝积部核心典籍。该经汇集了早期大乘佛教的多部经典，形成于公元2-4世纪，内容涵盖菩萨修行、般若智慧、净土思想等大乘教义。菩提流志奉唐玄宗之命于8世纪完成汉译，共120卷，系统阐述了大乘佛教的修行次第与解脱之道。作为大乘佛教的重要集成经典，大宝积经在中国佛教史上具有崇高地位，对汉传佛教各宗派尤其是华严宗、净土宗的发展产生深远影响，是研究大乘佛教思想体系的关键文献。"
url: "https://rushiwowen.co/en/r/cma8xmawb135ql4046nvcf1bj"
---

### 諸梵天等授記品第十九

> Chapter 19: Prophecies for the Brahma Gods

爾時六千萬諸梵眾天，見諸阿修羅、伽樓羅乃至他化自在天等供養如來，聞授記已，欣喜踊躍皆得稱心。彼於世諦禪以喜悅為食，亦於佛法中得智慧明，宿殖善根故，已曾親承供養諸佛故，及深信清淨故，於甚深法獲得法忍。彼諸天等知諸法無作非無作、非生非不生、非有非不有、非起非不起、非滅非不滅、非依非不依、非清非濁、非憎非愛、非賢非愚、非知非不知、非見非不見、非受非不受、非惻非不惻、非無非非無、非物非非物、非可得非不可得、非去非來、非趣非不趣、非空非不空、非相非不相、非願非不願。彼諸梵天於一切法心無所著亦無所住，於非用中不作非用想，於非不用中亦不作非不用想。於語言中無語言想，於非語言亦無非語言想。於有作中無其作想，於無作中亦無無作想。於凡夫不作凡夫想，於非凡夫亦不作非凡夫想。於凡夫法不作凡夫法想，於非凡夫法亦不作非凡夫法想。於聲聞不作聲聞想，於非聲聞亦不作非聲聞想。於聲聞法不作聲聞法想，於非聲聞法亦不作非聲聞法想。於緣覺不作緣覺想，於非緣覺亦不作非緣覺想。於緣覺法不作緣覺法想，於非緣覺法亦不作非緣覺法想。於菩薩不作菩薩想，於非菩薩亦不作非菩薩想。於菩薩法不作菩薩法想，於非菩薩法亦不作非菩薩法想。於佛不作佛想，於非佛亦不作非佛想。於佛法不作佛法想，於非佛法亦不作非佛法想。於涅槃不作涅槃想，於非涅槃亦不作非涅槃想。於生死不作生死想，於非生死亦不作非生死想。如是彼天一切皆悉離諸分別，定心清淨。彼等既得清淨心故，以寂滅法說偈讚佛：

> At that time, the sixty million Brahma gods, having seen the asuras, garudas, and even the gods of the Heaven of Enjoying Transformations of Others, make offerings to the Tathāgata and receive prophecies of enlightenment, were filled with joy and delight, their hearts fully satisfied. They were sustained by the joy of meditative concentration in worldly truth, and likewise gained the light of wisdom within the Buddhist teachings. Owing to the wholesome roots they had planted in the past, having personally attended upon and made offerings to the Buddha, and because of their profound faith and purity, they attained acceptance of the Dharma in the profound teachings. Those gods understood that all phenomena are neither created nor uncreated, neither arising nor not arising, neither existing nor not existing, neither originating nor not originating, neither ceasing nor not ceasing, neither dependent nor not dependent, neither pure nor impure, neither aversive nor affectionate, neither wise nor foolish, neither known nor unknown, neither seen nor unseen, neither received nor not received, neither compassionate nor not compassionate, neither nonexistent nor not nonexistent, neither material nor immaterial, neither attainable nor unattainable, neither departing nor coming, neither proceeding nor not proceeding, neither empty nor not empty, neither manifest nor not manifest, neither intended nor not intended. Those Brahma gods, with respect to all phenomena, had no attachment in their minds and no dwelling place. In what was not used, they did not conceive of it as not used; in what was not unused, they also did not conceive of it as not unused. In language, they had no thought of language; in non-language, they also had no thought of non-language. In conditioned activity, they had no thought of activity; in unconditioned activity, they also had no thought of unconditioned activity. Toward ordinary beings, they did not form the thought of ordinary beings; toward those who are not ordinary beings, they also did not form the thought of not being ordinary beings. Toward ordinary phenomena, they did not form the thought of ordinary phenomena; toward non-ordinary phenomena, they also did not form the thought of non-ordinary phenomena. Toward śrāvakas, they did not form the thought of śrāvakas; toward non-śrāvakas, they also did not form the thought of non-śrāvakas. Toward śrāvaka phenomena, they did not form the thought of śrāvaka phenomena; toward non-śrāvaka phenomena, they also did not form the thought of non-śrāvaka phenomena. Toward pratyekabuddhas, they did not form the thought of pratyekabuddhas; toward non-pratyekabuddhas, they also did not form the thought of non-pratyekabuddhas. Toward pratyekabuddha phenomena, they did not form the thought of pratyekabuddha phenomena; toward non-pratyekabuddha phenomena, they also did not form the thought of non-pratyekabuddha phenomena. Toward bodhisattvas, they did not form the thought of bodhisattvas; toward non-bodhisattvas, they also did not form the thought of non-bodhisattvas. Toward bodhisattva phenomena, they did not form the thought of bodhisattva phenomena; toward non-bodhisattva phenomena, they also did not form the thought of non-bodhisattva phenomena. Toward the Buddha, they did not form the thought of the Buddha; toward non-Buddha, they also did not form the thought of non-Buddha. Toward Buddha phenomena, they did not form the thought of Buddha phenomena; toward non-Buddha phenomena, they also did not form the thought of non-Buddha phenomena. Toward nirvāṇa, they did not form the thought of nirvāṇa; toward non-nirvāṇa, they also did not form the thought of non-nirvāṇa. Toward birth and death, they did not form the thought of birth and death; toward non-birth and death, they also did not form the thought of non-birth and death. In this way, all those gods completely abandoned all conceptual distinctions, and their minds were serene and pure. Having attained purity of mind, they praised the Buddha with verses proclaiming the calming, stilling Dharma:

「大聖甚深寂滅智， 修行寂滅到彼岸，演說寂滅度眾生， 亦自常行寂滅法。菩提寂滅善清淨， 斯法牟尼之境界，速得寂滅勝甘露， 以是今得盡諸有。恒說寂滅微妙道， 是彼智者所行處，八正之路滅惱濁， 拔濟一切諸群生。善修寂滅證菩提， 乃是先佛之所行，修彼能到安隱城， 過去諸佛所證知。是諸如來修學法， 導師如是化世間，若人能行有學法， 獲得無學勝菩提。一心趣向寂滅道， 諸根寂靜久修習，當得為佛世間解， 那羅延力度群生。若知寂滅甘露者， 能盡一切諸有相，是為真實如來子， 寂滅能除世間畏。彼等所設供養佛， 勝上希有最殊特，所說寂滅盡煩惱， 於諸無相最第一。世間寂滅離諸相， 所謂寂滅即涅槃，眾生輪轉受諸苦， 遠離寂滅取相故。牟尼諸法不思議， 即是菩提一切智，已度淤泥到彼岸， 故佛於此無疑慮。若有離陰得解脫， 於佛大乘不願樂，欲求菩提思滅度， 於其五陰生怖畏。離欲淨心求涅槃， 彼等如是簡擇智，於法取相凡夫境， 是謂如來之所說。若取寂滅即是縛， 以是不得一切智，若有於其五陰相， 不生存執取著心。彼能利益釋迦法， 是名喜樂無相行，能獲無名安隱處， 逮得菩提佛境界，降魔諍論滅煩惱， 速得成就一切智。我等讚歎無上士， 所獲寂滅諸功德，唯佛大智能了知， 迴施眾生願成佛。」

> "The Great Sage's profound wisdom of serenity, Cultivating stillness to reach the far shore, Teaching serenity to liberate beings, While constantly practicing the path of stillness. Enlightenment is serene and perfectly pure— This is the realm of the Sage. Quickly attaining the supreme nectar of stillness, Thus ending all existence now. Always proclaiming the subtle path of serenity, It is the way walked by the wise. The eightfold noble path dissolves afflictions and turbidity, Rescuing all living beings. Skillfully cultivating serenity to realize enlightenment, This is the path followed by the Buddhas of the past. Cultivating it leads to the city of safety, As witnessed by the Buddhas of old. This is the Dharma the Thus-Gone Ones practiced, The guide thus transforms the world. If one can walk this path of training, They will attain the supreme enlightenment beyond training. With one mind heading toward the path of serenity, With senses calm and long-cultivated, They will become a Buddha, the world's knower, With Nārāyaṇa's strength to aid all beings. If one knows the nectar of serenity, They can extinguish all signs of existence. Such a one is a true child of the Thus-Gone One; Serenity removes the world's fears. The offerings they make to the Buddha Are supreme, rare, and most exceptional. The serenity they teach eradicates afflictions, Foremost among all signless states. The world is serene, free from all marks— What is called serenity is nirvāṇa. Beings wander in saṃsāra, suffering much, Because they cling to signs and turn from serenity. The Sage's dharmas are inconceivable— This is enlightenment, the all-knowing wisdom. Having crossed the mire to the far shore, The Buddha has no doubt in this. If one seeks liberation apart from the aggregates And takes no delight in the great vehicle, Desiring enlightenment while thinking of extinction, They fear the five aggregates instead. Free from desire, with pure mind, seeking nirvāṇa, They thus discriminate with partial wisdom. Grasping at signs in dharmas is the realm of ordinary beings— This is what the Thus-Gone One declares. If one clings to serenity itself, that is bondage, And so the all-knowing wisdom is not attained. But if one, regarding the five aggregates, Harbors no grasping or attachment in mind, They can benefit the Śākya's teaching, And delight in the signless practice. Attaining the nameless place of safety, Realizing enlightenment, the Buddha's realm, Conquering Māra and disputes, extinguishing afflictions, Swiftly achieving all-knowing wisdom. We praise the Supreme One; The serene virtues thus attained— Only the Buddha's great wisdom can fully know them. May we dedicate these merits to all beings, wishing they become Buddhas."

爾時娑婆世界主大梵天王知諸梵天讚歎佛已，對佛正立，以實功德而讚頌言：

> At that time, the Great Brahma King, the lord of the Saha world, having heard the celestial beings praise the Buddha, stood before the Buddha and, with genuine virtue, offered this praise:

「法王已知一切法， 不實虛誑如空拳，亦如秋雲及電光， 是故大聖離取心。猶如夢中飢餓人， 飡食百味甘美膳，夢人飢食皆不實， 如來見法亦如是。又如夢中焦渴人， 得飲清淨涼冷水，夢渴飲水皆虛妄， 佛見諸法亦如是。無作無受無眾生， 無其作業及得報，亦無得受果報者， 世尊於此無疑慮。譬如美言得人愛， 然彼語言無可取，亦無言說及聽者， 大聖了知皆不實。如聞箜篌美妙音， 其聲亦無真實性，世尊如是見諸陰， 知陰無體不可得。猶如摩尼性自淨， 繫之衣上隨色變，諸法自體本清淨， 虛妄分別增倒染。譬如無垢鮮白衣， 隨受染色種種變，諸法如是性自淨， 隨所分別而染污。猶如有人聞貝聲， 尋其貝聲從何來，其聲非自非他性， 大仙見法亦如是。如人思美餚饍食， 其食眾緣所合成，觀食各各無自性， 如來見法皆如是。譬如眾緣號為城， 推其城體無自性，如是眾緣皆悉空， 法王見法亦如斯。喻若有人擊鼓聲， 雖能令人心欣喜，聲及眾緣皆悉空， 大聖見法亦如是。譬如有人打鼓時， 其聲不從十方來，聲滅亦不向諸方， 世尊見法皆如是。如是彼人擊鼓已， 其鼓不生憎愛心，亦不分別眾緣性， 佛見諸法皆若斯。又如彼人打妙鼓， 聲不作心生他喜，及以眾緣皆亦然， 導師見法皆如是。如人擊彼妙鼓時， 鼓亦不生苦樂想，亦不觀察眾緣性， 如來見法皆如是。猶如有人擊妙鼓， 聲不即緣亦不離，及彼伎緣亦復然， 牟尼見法皆如是。」

> The Dharma King knows all phenomena— False and unreal, like an empty fist, Like autumn clouds and lightning flashes— Thus the Great Sage abandons grasping. Like a hungry person in a dream, Enjoying a hundred delicious meals, The dreamer's feast is all unreal; So the Thus-Gone One sees all things. Like a thirsty person in a dream, Drinking clear, cool, refreshing water, That dreamt-of drink is mere illusion; The Buddha sees phenomena the same. No doer, no receiver, no living being, No deed performed, no karmic retribution, No one who experiences its fruit— On this the World-Honored One has no doubt. As sweet words may win people's love, Yet words themselves cannot be grasped— No speaker truly, no one who hears— The Great Sage knows they are unreal. Like hearing the harp's enchanting sound— That melody has no true essence— So the World-Honored One sees the aggregates, Knowing they have no substance to be found. As a wish-fulfilling gem is pure by nature, Yet tied to cloth, it takes on colors, So phenomena are pure in themselves, While false distinctions dye them with defilement. Like unstained white fabric, fresh and clean, Taking on various colors from dyes, Phenomena are pure in their own nature, But are tainted by our discriminating minds. As when one hears a conch-shell's sound And wonders where its voice has come from— That sound is neither self nor other— So the Great Sage sees reality. As when one thinks of delicious food, That meal is formed by many causes, Each ingredient lacks self-nature— So the Thus-Gone One sees all things. As a city is a name for gathered causes, And examined closely, has no self-nature, So all these conditioned things are empty— The Dharma King sees reality like this. Like one who strikes a drum's resounding beat, Though it can make the heart rejoice, The sound and causes all are empty— The Great Sage sees phenomena the same. When someone strikes upon a drum, The sound comes not from any direction, Nor does it fade to any place— The World-Honored One sees all things thus. And after that person strikes the drum, The drum feels neither hate nor love, Nor does it judge the nature of conditions— The Buddha sees all things this way. Likewise, when one plays the fine drum, The sound does not intend to please, Nor do the various causes either— The Guide sees phenomena just so. When someone strikes that fine drum, The drum feels neither pain nor pleasure, Nor does it ponder the nature of conditions— So the Thus-Gone One sees all things. Just as when one strikes the fine drum, The sound is neither in nor apart from causes— And the same holds for the player and the instrument— So the Sage sees all reality.

爾時世尊知諸梵天、大梵王等深心敬信，及以寂滅讚頌佛已，又見大眾欲生善根，即便微笑。爾時慧命馬勝以偈問曰：

> At that time, the World-Honored One, perceiving that the Brahma heavens and the great Brahma kings deeply revered and trusted him, and having heard their praise of the Buddha through verses of tranquility, and seeing that the assembly wished to cultivate roots of goodness, he smiled. Then the Venerable Mahākāśyapa (Aśvajit) asked in verse:

「既見如來口中出， 離垢清淨微笑光，世間天人大眾等， 一切咸生希有心。以見世尊微笑故， 諸來大眾普懷疑，皆悉瞻仰如來面， 慇懃願樂欲聽聞。願佛開示笑因緣， 蕩除大眾疑惑心，最勝牟尼非無因， 而現希有微笑相。諸佛所現微笑光， 必為利益諸世間，今者為誰現此笑？ 唯願敷演分別說。大眾得聞必欣喜， 由知微笑因緣故，斯諸大眾皆合掌， 一心瞻仰樂欲聞。是故願佛為解釋， 必當斷滅諸疑惑，導師為彼諸來眾， 願垂演說微笑因。眾會若聞必喜悅， 以得洗除疑網故，眾心堅固皆清淨， 專念希仰如來德。大眾瞻仰世尊顏， 猶如覩見初生月，具八妙聲如梵天， 一心渴仰願速聞。天人眾等聞佛說， 必得除疑住正法，梵音演說義相應， 得聞甚深出世法。佛智善巧能悅豫， 故令大眾增踊躍，此眾心淨離疑結， 能樂如來一切智。精進勇猛有力人， 乃能志求無上道，是故導師愍世間， 唯願解說令眾喜。善哉世尊平等心， 憐愍一切諸眾生，令諸大眾增善根， 安心不動求佛智。」

> "From the Tathagata's mouth, a smile of light, Free from defilement, pure and bright, Shone forth, and all the worlds did see— Gods and humans, in ecstasy. At the World-Honored One's smile so rare, The gathered crowds all paused to stare, With doubtful minds and hopeful eyes, They gazed upon his flawless guise. 'O Buddha, pray, reveal to us The cause of this smile auspicious! Remove our doubts, our fears allay, And teach us why you smile today. The smile of Buddhas, wise and true, Is never shown without a due And worthy cause for beings' sake. For whom does this bright smile awake? We long to hear, we yearn to know, The reason for this radiant glow. With palms pressed together, hearts aglow, We wait to hear the truth you show. O Guiding One, to us explain, And cleanse our minds of every stain. Your words will bring us joy and light, And banish doubt from our midst tonight. When we have heard the reason why, Our hearts will soar, our spirits fly. United, firm, and purified, We'll honor you with steadfast pride. The assembly gazes at your face, Like moonbeams in a tranquil space. With eightfold voice, like Brahma's own, We humbly wait to be shown. When gods and humans hear your lore, Their doubts will vanish evermore. Your Dharma deep, so pure and true, Will grant us wisdom bright and new. The Buddha's skill with joyful art Can gladden every waiting heart. This crowd, now free from doubt and fear, Is ready your great truth to hear. Only those with courage vast Can seek the Supreme Path at last. O Teacher, filled with deep concern, Your teaching let us gladly learn. O Blessed One, so just and kind, You seek to ease the troubled mind. Enrich our roots of goodness bright, And grant us your enlightening light."

爾時世尊即以偈答慧命馬勝曰：

> At that time, the World-Honored One replied to the Venerable Ashvajit in verse, saying:

「憐愍一切諸世間， 故我現是微笑光。汝當諦聽說彼因， 其義甚深微妙句。此諸眾會若得聞， 發勤精進修善業，當得利益諸眾生， 於佛妙法起勝行。斯諸梵眾皆欣喜， 如來法中悉無疑，那由他劫久修行， 猶如恒河沙劫數。於諸境界悉不著， 心如虛空無障礙，雖樂常修菩薩行， 而不速取菩提證。此等復於未來世， 無量億劫恒沙數，天眾清淨無垢穢， 得大勢力住世間。然後當成一切智， 為大法王有威力，具足功德盡諸有， 觀諸世間悉空寂。彼佛如本久修行， 壽命限量亦如是，斯諸善逝住世時， 能於苦惱度眾生。彼佛國土無倫匹， 世界嚴淨甚滋茂，無量那由劫數中， 如來演說不可盡。彼佛剎土嚴淨事， 無量佛說亦不盡，彼佛同號大智力， 國土皆悉名最勝。為眾演說不動法， 不可思議無所依，彼佛世界眾生等， 咸皆修治諸善根。無一眾生受後有， 生死之中重生者，彼等當時有一苦， 於其世間便顯現。唯畏諸行皆無常， 令諸眾生起厭離，爾時彼國眾生輩， 離老病死諸苦相。一切依於一教法， 同厭無常修勝行，彼諸眾生當爾時， 耳更不聞餘音聲，唯聞不淨無常苦， 無我寂滅空無相，甘露涅槃及菩提， 安隱清涼無上樂。斯等如是勝妙音， 恒常數數而得聞，爾時更無餘聲響， 若樹若壁及露地，或復空中及寺廟， 但聞如是微妙句。聞已一切皆得道， 便於生死得解脫，皆是如來神力故， 具八功德妙音聲。爾時無有雜毒心， 所謂離欲及瞋恚，亦無愚癡出惡聲， 麁言逼惱來經耳。一切厭背於生死， 趣向涅槃大正路，彼土一切悉當空， 佛及眾生皆滅度。斯是彼佛大神力， 發弘志願不思議，曾於過去那由劫， 為求菩提修道行。彼國所有諸眾生， 一切悉皆當作佛，此諸梵天發廣願， 皆由觀察寂滅句。悉得證知甚深義， 解了如來吉祥路，其所修學皆通達， 於諸世間為導師。彼能觀察眾生空， 不生疲倦懈怠心，是故巧入諸法性， 修集菩薩勝妙行。」

> Out of compassion for all beings in every world, I now emit this light of a smile. Listen closely, and I will explain the cause— These words are profound, subtle, and deep. If those assembled here come to hear them, They will rouse diligence and cultivate good deeds, And gain the benefit of aiding all beings, Advancing in the wonderful Dharma of the Buddha. These Brahma multitudes all rejoice, With no doubt in the Tathagata's teaching. For countless eons they have practiced long, As many as the sands of the Ganges River. They cling to nothing in any realm, Their minds like space, without obstacles. Though they delight in the Bodhisattva path, They do not rush to seize enlightenment. In times to come, for measureless eons— Countless as the Ganges' sands— These celestial beings, pure and unstained, Will wield great power and abide in the world. Then they will attain all-knowing wisdom, Becoming mighty kings of the Dharma, Perfect in virtues, ending all existence, Seeing all worlds as utterly empty and still. Their Buddhas, like their past long cultivation, Will have life spans equal in measure. While those thus-gone ones abide in the world, They will ferry beings across from suffering. Their Buddha lands have no equal anywhere— Worlds adorned, pure, and flourishing. Throughout uncountable eons of time, The Tathagata's teachings can never be exhausted. The splendors of those Buddha lands, Even countless Buddhas could not fully describe. Those Buddhas share the name "Great Wisdom Power," And all their lands are called "Utmost Excellence." They teach the immovable Dharma to all, Inconceivable, resting on nothing. The beings in those Buddha worlds All cultivate and perfect their roots of goodness. Not one being remains bound to future rebirth, None are born again within samsara. At that time, only one suffering appears, Manifesting within those worlds— The fear that all conditioned things are impermanent, Which rouses beings to grow weary of existence. Then the beings of those lands Depart from aging, sickness, death, and all suffering. All rely on a single teaching, Together weary of impermanence, cultivating noble practices. At that time, those beings' ears Hear no other sounds at all— They hear only impurity, impermanence, suffering, Non-self, stillness, emptiness, signlessness, The deathless nectar, nirvana, and awakening— Peace, safety, coolness, the supreme joy. These excellent and wonderful sounds They hear again and again, constantly. At that time, no other noise exists— Whether from trees, walls, or open ground, From the sky or from temples— Only these subtle and sublime verses are heard. Having heard them, all attain the path, And gain liberation from birth and death. This is all due to the Tathagata's power— His voice endowed with eight qualities of excellence. At that time, no poisoned minds remain— No desire, no anger, no delusion. No harsh words or abusive speech Ever reach their ears. All turn away from samsara, Heading toward the great straight path of nirvana. That land will one day be entirely emptied, As Buddhas and beings all pass into final release. This is that Buddha's great spiritual power, His vast vow, inconceivable. In the past, for countless eons, He practiced the path seeking awakening. All the beings in that land Will every one become a Buddha. These Brahma beings made far-reaching vows By contemplating the words of stillness. They fully realize the profound meaning, Understanding the Tathagata's path of blessing. All they study, they master completely, Becoming guides for all the worlds. They observe the emptiness of beings Without weariness or laziness of mind. Thus they skillfully enter the nature of all things, Cultivating the Bodhisattva's excellent conduct.

## 大寶積經卷第六十七

> Chapter 67 of the Great Treasure Collection Sutra