證契大乘經卷上(亦名入一切佛境智陪盧遮那藏經)
Seal of Mahayana Sutra, Upper Volume<note>Also known as "Entering All Buddha Realms, Wisdom of Vairocana
唐天竺三藏地婆訶羅譯
Translation by Divākara, Tripitaka Master from India, Tang Dynasty
如是我聞：
Thus I have heard:
一時，薄伽梵在摩羅耶頂大山勝處——園林廣茂，池流皎潔，諸大持明遊華栖託，靈神所居、非人所履，獲果仙通上成就域——與大比丘眾千二百五十人俱，皆大聲聞，所作已辦，所謂超度一切婆羅凡夫等地，其名曰：長老阿若憍陳如、阿說視多、摩訶迦葉、舍利弗、大目乾連，如是等而為上首；復與大菩薩眾，一切皆是極超越者，一切菩薩三昧陀羅尼咸證現前自在無礙，住於一切菩薩之地，其名曰：聖者彌勒菩薩、大慧菩薩、勝慧菩薩、堅慧菩薩、寂慧菩薩、無盡慧菩薩、無邊慧菩薩、海慧菩薩、安慧菩薩、無垢慧菩薩、智慧菩薩，如是等菩薩摩訶薩而為上首，皆獲授記，各於世界成正等覺而轉法輪。及餘諸大天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、仙通鬼神，種種形貌、種種衣服、種種冠飾，持種種仗、種種幢幟、俱來聽法咸在會坐。
At one time, the Blessed One was dwelling on the great Mount Malaya, in a sublime location — a vast and lovely park with clear, flowing ponds. This place was frequented by various great mantrins (practitioners of sacred chants), inhabited by spiritual beings, and untrodden by ordinary humans. It was a realm of supreme attainment, where sages and adepts had realized their transcendent fruits.
He was accompanied by a great community of 1,250 monks, all of whom were great Hearers (śrāvakas) who had completed their work, having transcended the stages of ordinary beings and Brahmins. Their names included the venerables Ājñāta Kauṇḍinya, Aśvajit, Mahākāśyapa, Śāriputra, and Mahāmaudgalyāyana — elders such as these were the foremost among them.
Also present was a great assembly of Bodhisattvas, all of whom were supremely transcendent. Every samādhi (deep meditative absorption) and dhāraṇī (spiritual incantation) was realized and present before them, free and without hindrance. They abided in the stages of all Bodhisattvas. Their names included the venerable Maitreya Bodhisattva, Mahāprajñā Bodhisattva, Viśiṣṭamati Bodhisattva, Dhṛḍhamati Bodhisattva, Śāntamati Bodhisattva, Akṣayamati Bodhisattva, Anantamati Bodhisattva, Sāgaramati Bodhisattva, Śāntaprajña Bodhisattva, Vimalaprajña Bodhisattva, Prajñā Bodhisattva — such Bodhisattva Mahāsattvas as these were the foremost. All had received prophecies of enlightenment, and in their respective worlds, they would attain perfect awakening and turn the wheel of the Dharma.
Additionally, there were many great beings: gods, nāgas (dragons), yakṣas (nature spirits), gandharvas (celestial musicians), asuras (titans), garuḍas (mythic birds), kiṃnaras (celestial beings), mahoragas (great serpents), sages, adepts, spirits, and ghosts — all with various forms, various garments, various ornaments, holding various weapons and various banners — all gathered together to hear the Dharma, seated in that assembly.
爾時世尊，大眾如海圍繞瞻仰，恭敬供養敷演妙法，初善中善後善，善義善顯，惟一圓滿，具足開說白淨梵行。
At that time, the World-Honored One was surrounded by a vast assembly, as boundless as the ocean, all reverently gazing upon him, offering devotion and attention. He expounded the wondrous Dharma — excellent in the beginning, excellent in the middle, and excellent in the end; its meaning was clear and well-presented. It was singular and complete, fully revealing the pure and sacred practice.
爾時楞迦大城，有羅剎王名毘毘產，為其城主。時毘毘產聞佛世尊在摩羅耶頂大山勝處，大園池沼，仙通遊止，非人所行上成就域，與大比丘眾千二百五十人俱，并諸菩薩及諸天等，大會圍繞敷演妙法，乃至開顯白淨梵行。於是毘毘產主，作如是念：「佛聲難聞如優曇華，況逢佛出聽受正法，如海盲龜遇浮木孔，斯為甚難。佛極難遇，正法難聞，聞法見道，見佛世尊，獲大菩提，覺悟眾生，甚難甚難，希得逢遇。我於今者難遇得遇，應速嚴齎種種珍寶、真珠、瓔珞無量華鬘，燒塗末香、衣服、繖蓋、幢幡帷障，及笙鼓等，眾樂妓人種種供養。并率部屬同詣佛所，供養於佛，請問正法，是不虛生，便於此身獲大利益。」
At that time, in the great city of Lanka, there was a rakshasa king named Pipisa who ruled as its lord. Pipisa heard that the World-Honored One was staying on the summit of Mount Malaya, a supreme place of great gardens, ponds, and lakes where immortals travel freely—a realm beyond the reach of ordinary beings, a domain of high accomplishment. There he dwelt with a great assembly of twelve hundred fifty bhikshus, along with various bodhisattvas and devas, all gathered around him as he expounded the sublime Dharma, revealing the path of pure and radiant conduct.
Then Lord Pipisa thought: "The voice of the Buddha is as rare as the udumbara flower. How much more rare is it to encounter the Buddha and hear the true Dharma? It is like a blind sea turtle finding a driftwood hole—extremely difficult. The Buddha is incredibly hard to meet, the true Dharma hard to hear. To hear the Dharma, see the path, behold the World-Honored One, attain the great enlightenment, and awaken sentient beings—all this is profoundly difficult and rarely encountered. But now I have met what is so hard to meet. I should quickly prepare various treasures, pearls, garlands, incense for burning and anointing, clothing, umbrellas, canopies, banners, curtains, along with drums and cymbals, and many entertainers bearing diverse offerings. Together with my retinue, I will go to the Buddha, make offerings to him, and ask about the true Dharma. Then I will not have lived in vain but will gain great benefit in this very life."
爾時毘毘產普告部屬：「汝等宜速多齎財寶，金銀、摩尼、真珠、琉璃、珊瑚、馬腦、赤珠、珂玉、珠頸瓔珞，上妙華香，乃至笙鼓諸音樂等，及諸妓戲眾雜供養。咸速嚴持與我同詣如來法主三界勝尊無上福聚、具最勝相一切知見、最勝福田一切智所，親修供養。所以者何？佛出甚難，時或一現，與福時會，剎那希遇。三寶之聲，世間難聞，時不可失。」
Then Vipashyin announced to his retinue: "Quickly gather abundant treasures and valuables—gold, silver, mani pearls, true pearls, lapis lazuli, coral, agate, rubies, white jade, and jeweled garlands. Bring the finest flowers and incense, along with music from flutes, drums, and drumsurgers, as well as theatrical performances and various other offerings. Hasten to prepare everything in a solemn manner, and join me in paying homage to the Tathagata, the Dharma Master, the Supreme One of the Three Realms, the Incomparable Blessing-Body, the Possessor of the Most Excellent Marks, the All-Knowing and All-Seeing One, the Supreme Field of Merit, the Abode of All Wisdom. Why? Because a Buddha appears in the world exceedingly rarely, only once in a great while. This is a chance encounter with a moment of blessings—a split second that is difficult to meet. The sound of the Three Jewels is rarely heard in the world. Do not let this opportunity slip away."
毘毘產主，以偈告曰：
Vibhava, the lord, spoke this verse:
「時或佛出世， 剎那會極難；
百千俱胝劫， 希有逢遇者！
導師難值遇， 猶如優曇華；
無邊眾生界， 輪轉乘六趣。
地獄受苦毒， 畜生及鬼道；
生於八難中， 棄捨諸如來。
聖光出於世， 普利諸眾生；
以大智慧日， 照滅無明闇。
今當俱詣彼， 同修大供養，
摩訶那伽尊、 一切世間導、
天人之大師！ 供養獲大果。」
„Sometimes a Buddha appears in the world— That moment is extremely rare to meet. In hundreds of thousands of eons, Such an encounter is incredibly rare!
A true guide is as hard to find As the Udumbara flower. Countless beings in the realm of existence Are trapped in the cycle of the six realms.
They suffer intense pain in hell, As animals, and in the realm of hungry ghosts. Born into the eightfold misfortunes, They turn away from all enlightened ones.
But now a holy radiance emerges, Benefiting all beings universally. With the great sun of wisdom, It illuminates and dispels the darkness of ignorance.
Let us all go there together To cultivate a grand offering To the great Naga, the guide of all worlds, The great teacher of gods and humans! Such offerings bring great rewards.“
時，毘毘產說此偈已。佛神力故，俱胝那由他百千光明從佛所出，騰輝空中入楞迦大城，照毘毘產及其部屬。毘毘產等遇此光明，踊躍歡喜。大光網中出妙伽他，演甚深法：
Then, as Bibhicana recited this verse, through the power of the Buddha, countless billions of rays of light streamed forth from the Buddha. They blazed through the sky and entered the great city of Lanka, illuminating Bibhicana and his followers. Upon encountering this light, Bibhicana and the others leaped with joy. Within the vast net of light, a sublime gatha emerged, proclaiming the profound Dharma.
「諸法本寂， 空性無我； 一切眾生，
皆不可得。 無初無中， 亦無終後；
虛假不實， 猶如幻夢。 如雲如電，
陽焰浮泡； 如旋火輪， 如水聚沫。
因緣生法， 皆無自性； 一切有為，
當知悉爾！ 無明渴愛， 是生死本；
諦觀熏修， 無無明愛。 一切諸法，
離於言說； 最實淨性， 猶若虛空。」
All phenomena are inherently still,
Empty of self, without a separate will.
All beings, in their essence, cannot be grasped,
Neither beginning nor middle, nor final end they hold.
False and unreal, like a dream or phantom show,
Like clouds, like lightning, a mirage, or floating foam;
Like a whirling fire-wheel, like bubbles on a stream—
All things born from causes lack a permanent self.
Every conditioned thing, you should know, is just the same!
Ignorance and craving are the root of birth and death;
But with clear seeing and practice, ignorance and craving fade.
All truths go beyond what words can say;
Their pure and real nature is empty, like open space.
光網聲中演伽他已，楞迦大城毘毘產主即得無我甚深法忍，其餘部屬有得忍者、或有發菩提心者、有得順忍者、有見諦者。
Amid the sounds of light and nets, the chanting of hymns arose. The ruler of the great city of Lanka, Vighnavidhvamsana, immediately attained the profound patience of selflessness. As for the rest of his followers, some achieved patience, some awakened the bodhi mind, some attained compliant patience, and some realized the truth.
毘毘產主於佛法僧獲無疑信，作如是念：「我當著堅信甲以取佛果。」即說偈言：
Vivi, a lay disciple, developed unwavering faith in the Buddha, the Dharma, and the Sangha, and thought: "I must clad myself in the armor of firm faith to attain Buddhahood." He then spoke this verse:
「天人阿修羅！ 無上最勝解；
梵主諸天眾！ 不見不能知。
我當於世間， 獲得如是法；
一切智之智， 決定無有疑。
當於此世界， 成佛度眾生；
無邊俱胝數， 開顯佛淨法。
無漏八解支， 勝上真正道；
無邊智備顯， 三十二相具。
成佛證菩提， 以此莊嚴身；
普令諸眾生， 修行清淨業。
超度生死流， 滅除眾怖畏；
荷持德智行， 拯濟廣饒益。
日身開月口， 滅塵破生死；
持德當成佛， 顯示三有中。」
"Gods, humans, and asuras cannot attain the highest liberation; Brahmā lords and all celestial beings cannot see or know it.
I shall attain this Dharma in the world; the wisdom of all-knowledge is decisively beyond doubt.
In this world, I shall become a Buddha to save beings; countless multitudes will be shown the pure Dharma of the Buddha.
The stainless eight liberations and the supreme true path— immeasurable wisdom fully manifest, with thirty-two marks complete.
Attaining Buddhahood and enlightenment, I adorn this body; I urge all beings to cultivate pure actions.
Crossing the flood of birth and death, removing all fear; upholding virtuous wisdom and conduct, I rescue and benefit extensively.
With a sun-body and moon-mouth, I extinguish dust and break through birth and death; upholding virtue, I will become a Buddha, manifesting in the three realms."
時，毘毘產說此偈已，即於阿耨多羅三藐三菩提得不退轉，齎持無量如心所欲奇妙異物，種種顯現種種華鬘、燒香、塗香、末香、衣、幢幡、繖摩尼眾寶、繒幕帷障、真珠寶頸諸莊嚴具，笙鼓眾音歌唱唄讚，美聲悅意遍滿虛空，而來供養，歎佛功德色相莊嚴，率其部屬從空中下，猶如鵝王前詣佛所，同於佛前右膝著地頂禮佛足，數百拜已，起右繞佛復數千匝。
Then Vipi said this verse and attained irreversibility in supreme perfect enlightenment. Carrying with him countless extraordinary objects as he desired—various kinds of flower garlands, burnt incense, anointed incense, powdered incense, garments, banners, canopies, parasols made of jewels, silk curtains and drapes, pearl necklaces and many ornaments—he filled the sky with the sounds of pipes and drums, songs and praises, lovely tones and joyful harmonies, and came to make offerings. Praising the Buddha’s virtues and the splendor of his physical marks, he led his retinue down from the sky like a king of geese, and approached the Buddha. Before him, they knelt on their right knees and bowed their heads to the Buddha’s feet. After hundreds of bows, they rose and circumambulated the Buddha thousands more times.
毘毘產主便於佛前投身布地如大樹倒，作如是言：「南無南摩無邊妙德莊嚴身尊、最上丈夫丈夫、師子、三界最勝婆伽婆低、釋迦牟尼如來、阿羅訶、三藐三佛陀。」言已而起，合掌一心頌佛功德：
Vivi chanting lord then prostrated before the Buddha, throwing himself on the ground like a great falling tree, saying: "Homage, homage to the One of boundless wondrous virtues, majestic form, the supreme man among men, the lion, most excellent of the three realms, the Blessed One, Shakyamuni Tathagata, the Arhat, the Fully Enlightened One." Having said this, he rose and with palms joined and one-pointed mind, sang praises of the Buddha's virtues.
「無量俱胝生， 積修清淨行；
行於難行行， 難得菩提因。
飲食衣騎乘， 珠瓔金七寶；
施諸求乞者， 無量百千億。
棄捨國城邑， 親愛及部屬；
福勝富王都， 豐樂財寶積。
志勇無狹劣， 拯濟不思議；
百千萬億劫， 常行難捨施。
往昔為王子， 名曰須達拏！
止於苦行林， 捨妻及男女。
昔見飢乳虎， 慈悲捨身肉；
又為救鴿命， 不悋自屠割。
見盲婆羅門， 乞眼便挑與；
未曾生苦惱， 亦無悔恨心。
見來求乞者， 大喜恭敬施；
為修菩提因， 捨頭奉乞者。
長夜護戒聚， 不濁不虧缺；
純一淨聖行， 不與眾惡雜。
不害眾生命， 不盜他財物；
梵行常清淨， 不染悋戀著。
口不出妄語， 禁酒酒類飲；
等觀諸眾生， 與己一無別。
終不行間說， 讒搆破於他；
不出凶暴言， 語不綺無義。
常行善利行， 禁除諸損害；
不於諸眾生， 而暫起嫌怒。
常斷諸邪見， 專持正善德；
佛法僧之所， 徹誠修供養。
昔捨諸五欲， 出家遠愛染；
奉佛清淨戒， 波羅提木叉。
昔行於忍德， 安受眾苦痛；
陵打瞋罵詈， 嚴毒苦皆忍。
曾無恨悔心， 心不暫生惡；
於諸眾生所， 無害無嫌忿。
慈眼觀眾生， 普視猶如子；
令脫大苦毒， 無量百千億。
生生世世中， 常修大忍行；
昔為忍辱仙， 修道演白法。
王妃宮妓等， 歡喜來聽受；
王瞋害大忍， 大忍心安悅。
聖尊建大進， 不思俱胝劫；
狹劣邪怠心， 常禁不令起。
大志廣精進， 開悟佛菩提；
以佛大菩提， 覺照於一切。
昔行難行行， 勤策不懈怠；
供養諸尊重， 及無量如來。
乃至為眾生， 而處於生死；
隨順作僮僕， 種種方便導。
無量百千生， 為大勤苦行；
積修佛真法， 以祈無上果。
往昔修禪定， 寂靜調伏心；
四禪與五通， 無色等咸達。
正思三摩提， 無漏定圓滿；
昔時修般若， 滿足無漏智。
了諸法無性， 幻偽假誑惑；
無我無眾生、 壽者養育者。
生者因業轉， 煩惱網連續；
欲界常不淨， 四染煩惱俱。
眾生界清淨， 乃知煩惱本；
逮得實清淨， 斯見眾生始。
施戒忍進定， 般若等超過；
以何義開顯？ 方便及智度。
無邊勝福聚， 大進正覺尊；
勤身語意業， 今獲佛真果。
我今稽首禮， 世界大依父；
願我於未來， 當得佛正覺。」
For countless eons, he cultivated pure practices; He undertook what is hard to do, gaining the rare cause of enlightenment. Food, drink, clothing, mounts, Pearls, jewelry, gold, and the seven treasures, He gave to countless beggars, Hundreds of billions of times. He renounced cities and kingdoms, Family, loved ones, and followers; A land of abundant blessings, a rich and joyful capital, Wealth and treasures amassed. Determined and brave, without pettiness or narrowness, He rescued beings beyond measure; For hundreds of billions of eons, He constantly practiced the difficult art of giving. Once, as a prince named Sudana, He lived in a forest of asceticism, Giving away his wife and children. In the past, seeing a hungry tigress nursing cubs, He compassionately gave his own flesh; Again, to save a dove's life, He did not begrudge cutting his own body. Seeing a blind Brahmin who begged for an eye, He plucked it out and gave it to him, Without ever feeling distress or regret. When he saw beggars coming, He welcomed them with great joy and respect; To cultivate the cause of enlightenment, He even offered his head to a beggar. For a long time, he protected the precepts, Pure and untainted, without flaw or lack; His holy conduct was single and pure, Not mixed with any evil. He did not harm any living being, Nor steal what belonged to others; His celibate life was always pure, Untainted by greed or attachment. His mouth never spoke false words; He refrained from alcohol and intoxicating drinks; He looked upon all beings equally, Seeing them as no different from himself. He never engaged in backbiting Or slander to destroy others; He never spoke harsh words, Nor frivolous or meaningless speech. He constantly practiced beneficial conduct, Avoiding all forms of harm; Towards any being, He never felt even a moment of anger or resentment. He always cut off all wrong views, And single-mindedly upheld true virtue and goodness; In the presence of the Buddha, Dharma, and Sangha, He made heartfelt offerings with complete sincerity. In the past, he abandoned all five sensual desires, Left home and distanced himself from attachment; He kept the Buddha's pure precepts, The Pratimoksha. In the past, he practiced the virtue of patience, Enduring all kinds of suffering; Insults, beatings, anger, and abusive words— All the most severe and poisonous suffering he endured. He never felt any resentment or regret; Not a single evil thought ever arose in his mind. Towards all living beings, He felt no malice, aversion, or anger. With compassionate eyes, he looked upon all beings, Seeing them universally as his own children; He freed them from great suffering and poison, Countless hundreds of billions of times. Life after life, birth after birth, He constantly cultivated the practice of great patience; Once, as the Ascetic of Patience, He practiced the path and taught the Dharma of purity. The king's wives and palace maidens Came happily to listen and receive his teaching; The king, angered, tried to harm the Ascetic of Patience, But the ascetic's mind remained perfectly at peace. The Holy One established great diligence Over inconceivable eons; Any pettiness, wrong view, or laziness in his mind, He constantly prohibited and never allowed to arise. With great resolve and vast energetic effort, He awakened to the Buddha's enlightenment; With the Buddha's great enlightenment, He illuminated all things. In the past, he practiced what was hard to practice, Diligently striving without laziness; He made offerings to all respected teachers And to countless Tathagatas. For the sake of all beings, He remained within the cycle of birth and death; He served them obediently, like a servant, Guiding them with various skillful means. For countless hundreds of thousands of lives, He engaged in great and arduous practices; He accumulated the true Dharma of the Buddha, Praying for the unsurpassable fruit. In the past, he cultivated meditative absorption (Dhyana), Calming and taming his mind; He mastered the four Dhyanas and the five psychic powers, And even the formless attainments. Right mindfulness and Samadhi (concentration), His undefiled concentration was perfected. In the past, he cultivated wisdom (Prajna), Perfecting undefiled knowledge. He understood that all dharmas are without inherent nature— Illusory, false, deceptive; Without self, without beings, Without a life-span, without a nourisher. Beings are turned by karma, A continuous web of afflictions; The desire realm is always impure, Accompanied by four kinds of defiling afflictions. By purifying the realm of beings, He knew the root of afflictions; Having attained true purity, He then saw the beginning of beings. Giving, precepts, patience, effort, concentration, And wisdom—he transcended them all; By what means did he reveal this? Through skillful means and transcendent wisdom. Infinite stores of supreme merit, The greatly diligent, perfectly enlightened One; With diligent practice in body, speech, and mind, He has now attained the true fruit of Buddhahood. I now bow my head in reverence, To the World's Great Father and Refuge; May I, in the future, Attain perfect enlightenment."
時，毘毘產主偈頌佛已。以無量種種上妙華鬘，燒香塗香末香，衣服繖蓋幢幡，笙鼓眾雜音樂，歌唱頌讚。與其部屬最上尊重，如法至誠同供養佛及諸聲聞、諸菩薩眾。時，毘毘產白佛言：「世尊！欲少請問如來、應、正等覺，願垂聽許。」
Then Vivi产 recited verses in praise of the Buddha. With limitless varieties of exquisite flower garlands, incense, scented paste, fragrant powder, fine garments, canopies, banners, and flags, along with pipes, drums, various musical instruments, songs, and words of praise, he and his retinue offered the highest and most sincere veneration, making an offering in accordance with the Dharma to the Buddha, the assembly of Hearers (Shravakas), and the multitude of Bodhisattvas. Vivi产 then said to the Buddha: "Blessed One, I wish to ask a question of the Thus-Come One, the Worthy One, the Perfectly Enlightened One. Please grant me permission."
佛告毘毘產：「恣汝所問，當如汝心為汝解說。」
The Buddha said to Pipi Chan, "Ask whatever you wish, and I will explain it to you in accordance with your mind."
毘毘產主蒙佛聽許，即白佛言：「世尊！眾生、(梵音薩埵舊譯為眾生或為有情)眾生者是何義？」
Vivi Chanju, having received the Buddha's permission, addressed the Buddha, saying, "World-Honored One, what is the meaning of 'sentient beings' (In Sanskrit, 'Sattva' was anciently translated as 'sentient beings' or 'living beings')?"
佛告楞迦主言：「眾生者是有性想眾和合故，所謂地、水、火、風、空、識、名色、界、入、緣起及因業果，會對而生，猶如蘆束，或執為我。或曰：眾生，生者、養育者、丈夫者，或稱富伽羅、或稱摩那婆、或稱知者、或稱視者、或稱作者、受者、想者。楞迦主當知，此皆是眾生想。」
The Buddha addressed King Lengjia, saying: "What we call 'living beings' is merely a concept formed by the combination of different elements—namely earth, water, fire, wind, space, consciousness, name and form, sense realms, sense gates, dependent origination, causes, actions, and their results. These come together like a bundle of reeds, and based on that, people mistakenly cling to the idea of a self.
Some call it a 'being,' some call it 'one who is born,' 'one who is nurtured,' 'a man,' 'a person' (pudgala), 'a living soul' (manava), 'a knower,' 'a seer,' 'a doer,' 'an experiencer,' or 'a thinker.' King Lengjia, you should understand that all of these are merely concepts we create around the idea of a living being."
毘毘產復白佛言：「世尊！彼諸眾生以何為根？何所止住？復何流運？」
佛言：「一切眾生無明為根，止住於愛，隨業流運。」
毘毘產言：「世尊！業有幾種？」
Vipi said: "World-Honored One, how many kinds of karmas are there?"
佛言：「楞迦主！業有三種、三相。云何三種？謂：身業、語業、意業。云何三相？謂：善相、不善相、善不善相。」
The Buddha said, "Lord of Lanka, there are three kinds of actions and three aspects to them. What are the three kinds? They are: actions of the body, actions of speech, and actions of the mind. What are the three aspects? They are: the wholesome aspect, the unwholesome aspect, and the aspect that is neither wholly wholesome nor wholly unwholesome."
毘毘產言：「世尊！云何眾生死已而更受生？云何捨身更取新身？」
Vivi speaks: "World-Honored One, how is it that beings die and are reborn? How do they let go of one body and take on a new one?"
佛言：「楞迦主！眾生身死識遷，隨業風運受已業果，善及不善、善不善等。如業所引以取身報，或受卵生、或受胎生、濕生、化生，皆業風運不勞而至。」
毘毘產言：「世尊！眾生死已受中陰身，新身未受，云何而住？」
佛言：「楞迦主！於意云何？如種生牙，為先種滅而後牙生？為先牙生而後種滅？為種滅經久而牙乃生？」
毘毘產言：「世尊！非種滅已而後牙生，非牙生已而後種滅，生滅同時無先無後。」
佛言：「如是。楞迦主！非舊身後識滅已，而新身初識生，亦非新身初識生已，而舊身後識滅，生滅同時無先無後。楞迦主！如吉彌虫行，頭有所至身總隨之，一著不移步易乃去。如是，先識託身識總隨之，一託不離死方遷捨。」
毘毘產言：「若如是者，有中陰不？」
佛言：「楞迦主！如卵生眾生棄身託卵，以業風力在於卵中凝𣲨無知，至卵熟時識方有覺。所以者何？業法如是。以業力故，卵生眾生，熟時未至無所覺知；又轉輪王及轉輪王子，以福業故受身之時，不為胎穢所污，不與胎穢和雜，無胎穢染故多化生。如或胎生便有胎卵不染胎穢，熟時至已剖卵而出。楞迦主！應當以是而表中陰。」
毘毘產言：「世尊！識量如何？作何形色？」
佛言：「楞迦主！識無限量，無色無形，不可顯現，無礙無似，無住無表。」
毘毘產言：「世尊！識體若無限量、無色、無形不可顯現，無礙、無似、無住、無表，豈非是斷相耶？」
佛言：「不也。楞迦主！我今以譬開喻汝心，當令汝悟。如汝在己宮中，處堂殿上，婇妓部屬侍奉圍繞，床座臥具敷施適樂，種種妙好以莊嚴身。是時無憂大園，卉木敷榮眾華舒發，或和風調吹、或猛風暴激，無憂林香流入宮殿。楞迦主！於意云何？其風之香可嗅知不？」
毘毘產言：「世尊！香可嗅知。」
「楞迦主！亦可別知某華香不？」
毘毘產言：「可分別知。」
「楞迦主！以嗅可知，而便能見香體、限量、形色等不？」毘毘產言：「不也。世尊！何以故？香體無色可顯，不可執持，無有同似，無表無住，寧得見其量色等也？」
「楞迦主！於意云何？豈以汝不能見香體量色，即是斷相？」
毘毘產言：「不也。世尊！若是斷相，豈可嗅知？」
「如是如是。楞迦主！識體若斷，即無生死了別之相。楞迦主！當知識體至妙清淨，而為客染之所染污，所謂無明、渴愛、熏習、業等。如虛空界至妙清淨，而為烟、雲、塵、霧四染所染。
「楞迦主！識體淨妙無色無量、無所執礙，客染穢現亦復如是！何以故？實智觀察，畢竟無有眾生可得，無命者、無生者、無丈夫、無富伽羅、無知者、無視者、無想者、受者、作者、聞者，乃至無色、受、想、行等。楞迦主！實智諦觀皆不可得諸法自性，皆和合生無有異性。楞迦主！應當如是修學眾生貞實微妙，勿趣空曠生死有野。云何眾生貞實？所謂逮得證契摩訶若那。」
爾時世尊而說偈言：
「為業牽轉者， 未具八支道；
脫業獲無漏， 乃為世上利。」
時，毘毘產復白佛言：「世尊！眾生界中無量無邊如恒河沙，得渡三有廣大深海，或以聲聞乘渡、或以獨覺乘渡、或有證契無上摩訶若那成等正覺，無際無窮無量無數；當來亦爾，以三乘渡逮得涅槃，無量無邊如恒河沙，而眾生界不增不減。世尊！我見是事不知所為如廢業者。」佛言：「楞迦主！勿為廢業。何以故？眾生界無始無終，虛空界、法界亦復如是。是故楞迦主！當知眾生界不可說增、不可說減，此三有廣大生死深海眾生，已渡當渡無量無邊，而眾生界無增無減，如虛空界無增無減，無初中後。而虛空界普遍一切，無障、無勞、無作、無分別。如是楞迦主！眾生界若初若中若後皆不可得。若得證契聖法，則眾生界終而無盡減，然有得渡。所以者何？眾生界法爾如是，無始無終。」
毘毘產言：「世尊！云何生死有海？」
佛言：「楞迦主！生死有海猶如大海。」
毘毘產言：「云何佛大師教？」
佛言：「諸佛教法當知如船。」
又問：「云何出家具法比丘？」
佛言：「具法比丘如商人乘船。」
又問：「云何大師教戒奉持無缺？」
佛言：「愛法奉法知足護戒，遵大師教慎守無缺，如修理船，關綴牢固，什物備足，商者乘之欲渡大海。」
又問：「云何善知識？」
佛言：「善知識者，如彼船師將運於船。」
又問：「云何八正支力？」
佛言：「八聖正支如正信風持船速進。」
又問：「云何禪通三昧三摩鉢底？」
佛言：「禪通三昧三摩鉢底猶如寶洲。」
又問：「云何七菩提分？」
佛言：「七菩提分如七姓寶。」
又問：「得七菩提分證契摩訶衍者，此復如何？」
佛言：「譬如商人取七姓寶，恣意滿足成大豪富。楞迦主！得七菩提分證契摩訶衍，無上修行安隱成佛，當知亦爾。善哉出家，在如來教。」
爾時，世尊而說偈言：
「諸有苦蒙密， 纏縛於眾生；
拯己及他人， 斷彼有苦縛。
出家在佛教， 為真如來子！
眾生貞大我， 積修成世依。」
時，毘毘產復白佛言：「世尊！若有眾生於佛法中出家受戒，不善護持毀破制禁；或有出家不修梵行，戒多虧缺捨戒歸俗。此愚人輩，其譬如何？」
佛言：「譬如商者於大海中所乘船破，溺水而死。楞迦主！愚癡人輩，於我法中出家受戒不能善護，多有毀破淪諸惡趣，當知亦爾！」
「世尊！其有破戒不修梵行，而作清淨梵行容儀；或破戒已捨戒歸俗，此輩捨身有生善趣，其譬如何？」
佛言：「楞迦主！譬如商人在大海中船破漂溺，遇得破板，或遇死屍、或勇進浮渡。得破板者假於風力而至洲島；得死屍者海中法不停屍憑以漂出；其專心勇進力浮渡者，或為海神哀愍接置岸上如所希望。於我法中出家破戒，或破戒歸俗，有於佛所淨信徹悔；或直心淳淨；或雖犯戒然不捨慈心願眾生樂；或更受戒自新護持。楞迦主！以是因緣，於我法中出家破戒，或捨戒歸俗，而亦得有生善趣者。」
爾時世尊而說偈言：
「百千俱胝生， 積造眾罪業；
徹悔自新受， 罪淨不復增。」
毘毘產復白佛言：「世尊！有幾助菩提法？」
佛言：「楞迦主！助菩提法有三十七。謂：四念處、四正勤、四神足、五根、五力、七覺分、八聖道，是名三十七品助菩提法。」
毘毘產言：「世尊！解脫門有幾？」
佛言：「解脫門有三。謂：空、無相、無願。」
毘毘產言：「云何修成？」
佛言：「修成有三。謂：離染修、滅修、涅槃度修。」
毘毘產言：「療法有幾？」
佛言：「療法略說有三：多欲者以不淨觀療，多瞋者以慈觀療，愚癡者以緣起觀療。」
毘毘產言：「善修有幾？」
佛言：「善修有四。謂：善陰修、善界修、善入修、善方便修。」
毘毘產言：「云何觀察？」
佛言：「楞迦主！當深觀緣起及四諦因果。」
時，毘毘產三右繞佛，以七寶雜華而散佛上，右膝著地合掌向佛，得未曾有歡喜踊躍。以偈問曰：
「菩薩行何行， 勇猛利世間；
施戒定忍進， 發趣上菩提；
求無漏正智， 化導諸眾生；
成佛最勝田， 無垢寶莊嚴？」
說此偈已，佛告毘毘產言：「善哉，善哉！楞迦主！汝問如來此義，諦聽諦聽，善思念之！當為汝說。楞迦主！菩薩常與六波羅蜜相應修行，於一切眾生心無罣礙。楞迦主！菩薩如是之行，勿令退減、勿染世法，當更進修佛法勝行，成熟無邊眾生淨佛國土，證契摩訶若那無佛法障。」
毘毘產復白佛言：「世尊！我今云何修行，當得阿耨多羅三藐三菩提？」
佛言：「楞迦主！當去憍慢過惡，不嫉不悋，行四梵行，心念饒益一切眾生，不殺生、不妄語、不飲酒、不婬、不盜、不兩舌、不惡口、不非宜語，常專修行菩提之心、六波羅蜜心、利眾生心、寂靜淨心，觀諸有趣眾多怖畏，度脫三有苦惱眾生。楞迦主！汝今欲求佛果，當如是知。
「所言佛者，但以名字假施設耳。何以故？楞迦主！佛體無體故、佛體無根故、佛體無住故、佛體至淨故、佛體無塵故、佛體無我故、佛體無取故、佛體無形故、佛體無相故、佛體無入故、佛體無出故、佛體無勞故、佛體無支分故、佛體無著故、佛體無染故、佛體無量故、佛體無所緣故、佛體無雜故、佛體超一切入故、佛體離一切分別妄想計度故、佛體超一切有趣故、佛體難入故、佛體難知故、佛體甚深故、佛體無字故、佛體無色故、佛體本寂故、佛體妙無垢故、佛體無上故、佛體無譬故、佛體不可得故、佛體不可斷故、佛體不可破故、佛體不可別故、佛體不可思故、佛體無自性故、佛體無處所故、佛體無示現故、佛體無礙故、佛體無似故、佛體非斷故、佛體非常故、佛體等虛空故、佛體無等等故、佛體不可說故。
「楞迦主！佛體如是。欲求佛者，當以無求而求佛果。何以故？不可以性想而證阿耨多羅三藐三菩提；不可以我想、眾生想、命者想，生者、養育者、丈夫者、富伽羅者、作者、受者、知者、視者、想者等想，而證阿耨多羅三藐三菩提。不起有為想、不起法執、不起陰界等執，乃至不起佛執，此菩薩能證阿耨多羅三藐三菩提。所以者何？楞迦主！菩提者不可緣，不可以性執，非常斷執而能證了。何以故？楞迦主！一切諸法必歸壞故。」
毘毘產言：「世尊！當云何知諸有為法？」
佛言：「楞迦主！如幻、如夢、如陽焰、如水中月、如乾闥婆城，諸有為法應如是知，如是覺悟。」
說是法時，毘毘產主便獲無等等法炬智光幢，菩薩三昧，善一切語言陀羅尼等無量三昧陀羅尼。
毘毘產主，得諸三昧陀羅尼已，白佛言：「世尊！我今了知諸有為法。」
佛言：「楞迦主！汝今云何了知諸有為法？」
毘毘產言：「如夢、如幻、如響、如山瀑流、如水中月、如大力風而吹空華，如秋雲、電光、荷上水滴，如泡、如燈、乾闥婆城、虹蜺、陽焰，我今了知有為自性皆悉如是。」
爾時世尊頂放青、黃、赤、白、頗梨、銀、紫俱胝那由他百千種種雜色無邊光明，散照無數諸佛土已，還攝光相入於頂中。
時，長老大目乾連從坐而起，偏袒右肩，右膝著地，合掌曲躬，以偈問曰：
「勝德世依非無因， 開顯無邊淨光網；
誰悟勝慧獲佛記？ 牟尼百光網普照。」
佛告大目揵連：「汝見楞迦城主名毘毘產，在於我前合掌而住，以大供養，供養於我及諸聲聞、諸菩薩眾，以此善根發阿耨多羅三藐三菩提心者不？」
大目揵連白佛言：「我見。世尊！我見。善逝！」
佛告大目揵連：「此毘毘產楞迦城主，供養我等俱胝那由他百千佛已，持此善根，捨身化生蓮華生世界，佛號蓮華積德幟聲光自在王如來、應、正等覺，以立持安說法教化，世界清淨佛壽無量。毘毘產生彼佛土，即得菩薩歡喜地，乃至得菩薩十地，過數量劫當於此娑訶世界成等正覺，號妙雄猛雷音吼最上莊嚴金光威清淨無垢光明幢幟勝寶積繖功德莊嚴頂髻莊嚴開敷妙生無邊光毘盧遮那自在王如來、阿羅訶、三藐三佛陀，出現於世，明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。世界名電珠鬘。其地平正，無有高下、丘陵、坑坎、礫石、穢惡，亦無女人及諸惡趣，國土嚴淨菩薩眾多，過無邊光如來世界。劫名照闇。彼佛壽命無量無邊。大目揵連！此因緣故，如來、應、正等覺熙怡微笑現頂光相。」
時毘毘產蒙佛授阿耨多羅三藐三菩提記，歡喜踊躍，舉身震肅法樂充遍，上昇虛空高七多羅樹。於虛空中，而說偈言：
「一切諸法， 虛假如夢； 自性無性，
淨若虛空。 我者無我， 亦無自性；
我知如幻， 如流電鬘。 有趣生死，
眾生命壽； 初後中內， 無少法體。
業果異熟， 眾生有趣； 若修菩提，
淨智方了， 無自性法。」
時，毘毘產說此偈已，從空中下，三右繞佛受教而坐。
是時，如海大會，天、龍、阿脩羅有得證契法者；夜叉、羅剎有發菩提心者；緊那羅、摩睺羅伽有於佛法得無疑信者；迦樓羅、乾闥婆、持明仙通有得三昧陀羅尼證契法不退轉者。於是地大震動妙光普照，乃至此佛世界中間闇處皆遇光明，一切惡道及諸苦惱咸得休息，空中諸天雨華擊鼓，歌叫交雜掉曳衣物喜遇奇特。
爾時，毘毘產羅剎主顧己部屬普告之曰：「汝等咸可同來佛所，尊重供養發阿耨多羅三藐三菩提心。」
爾時，無量百千羅剎俱詣佛所，合掌曲躬白佛言：「我等今者同於佛前，歸依佛、歸依法、歸依比丘僧，發菩提心、發趣大乘、受持大乘。願於未來在此娑訶佛土，成佛世尊滅無上罪，與一切眾生作大利益。」
佛言：「善哉，善哉！汝等今為求成佛故發菩提心，應修四法。何等為四？一者、所願修行勿令虧缺；二者、於諸眾生常起慈心；三者、日日三時至誠供養，供給三寶；四者、心不樂求聲聞獨覺二乘之果。汝等專勤修此四法，即不迷惑失菩提心。」
爾時，娑竭羅龍王從坐而起，偏袒右肩右膝著地，曲躬合掌而白佛言：「世尊！此毘毘產楞迦城主，往昔修何善根，今作如是廣大供養，供給如來及聲聞眾并諸菩薩，發菩提心便獲授記，於阿耨多羅三藐三菩提得不退轉？」
佛告娑竭羅龍王：「過去無量阿僧祇劫，此娑訶世界有佛，名大悲生智幟幢如來、應供、正遍知，出現於世，明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，世界亦名娑訶。國土五濁猶如今日。彼佛以三乘法教化眾生，有五百聲聞比丘。其時，佛在摩羅耶山頂，無量天龍乃至非人等眾圍繞說法。此毘毘產楞迦城主，時為羅剎少童，亦名毘毘產，在楞迦大城，暴烈勇壯牙齒弊惡形容可畏，寬腹小面飲血食肉龍王。
「時，羅剎少童聞佛在摩羅耶山頂，作如是念：『我不能忍，今當逐彼沙門及比丘眾令離此山去我境界。何以故？若此沙門在摩羅耶山頂，令我不得於大海中捕殺眾生，恒受飢餓。』便告諸羅剎眾：『汝等有大力勇健者，宜悉嚴備甲、棒、弓箭、狼、伽羅、都摩羅、三鋒利戟、長短矛槊、金剛鬪輪、拋丸、鉞斧種種戰具，速至我所，當共汝等逐彼沙門及其徒眾，令出我境，禁絕不使重擾疆域。』於是毘毘產羅剎少童被甲持仗，與羅剎眾將諸戰具，乘空而往大悲生智幟幢如來之所，於空中住，與羅剎眾語彼佛言：『去去沙門，離此山頂遠我境界。汝及徒眾勿夜被殺。』
「時大悲生智幟幢如來現大神通，佛神力故，令諸羅剎皆見己身被五繫縛，十面鐵網齊來擁逼，逃竄無所，復不得住。諸羅剎眾戰慄驚怖，作如是念：『我等今者當於何去？歸投於誰？誰能救護？』
「爾時，彼佛會中有持明仙王，名妙深定德積威光，與毘毘產羅剎少童先為親友。時，持明仙謂少童曰：『天人大師無邊德法具足圓滿，三界最尊眾生之寶，大悲普救，佛、薄伽梵，知友！可與部眾速歸依佛，及歸依法并比丘僧，具足三歸發菩提心，諸縛自解。』時，持明仙作是語已，佛神力故，羅剎少童與其部眾合掌同聲唱如是言：『南無南摩無邊妙德莊嚴身尊，無上大悲三藐三佛陀！我等今者先歸依佛、歸依法、歸依比丘僧，我等歸三歸已，住於三歸，發阿耨多羅三藐三菩提心。』作是語時，羅剎少童及羅剎眾，身諸繫縛咸得解散，從空中下至大悲生智幟幢王佛所，右繞三匝齊禮佛足，懺謝佛已俱還本處。
「龍王！汝勿懷疑，今此毘毘產主即是往昔羅剎少童名毘毘產者。毘毘產主所將部屬，即是往昔羅剎少童羅剎之眾。少童親友妙深定德積威光持明仙王，即是海勝持深遊戲智神通菩薩摩訶薩也。」
說是語時，三千大千世界咸大震動，搖蕩不定如舟在海。時，諸眾生無有驚怖損害，一切安樂皆修十善。此三千大千世界無彌樓須彌，及諸河海、城邑、聚落、山川、洲島、堆阜巖險、黑山風窟，園林、藪澤、河池、泉湖，所有高下崎嶇坑穽、土石沙礫，蟲刺泥糞，諸穢惡物咸悉滌淨。
此娑訶三千大千世界，閻浮檀金大光普照，乃至鐵圍山間及諸幽冥，皆遇金光照除黑闇，以金光故，諸光隱蔽日月不現，一切畜生及諸鬼趣，苦痛咸息，天人安樂無諸苦患，飢得妙膳，渴得美飲，裸者得衣，貧得寶聚，盲者能視，聾者能聽，瘂者能言，病者得愈，不完具者皆得具足，拘繫囚禁皆得解脫。
時，諸眾生安寧快樂，不為貪瞋愚癡之所逼惱，無嫉無悋慈心相向，互為利益如父如母、如兄如弟、如姊如妹，和順喜悅喧囂諍競聲不霑耳，憂愁疲勞一切休息。地平如掌瑩若琉璃，種種麗飾廣博莊嚴，諸七寶池八支水滿，金沙布底澄明皎潔，眾蓮美妙，鮮潤開敷大如車輪，生於池內天七寶蓮，種種光色種種香馥，其觸細軟如迦遮隣陀。
上妙適樂，億載百千，處處布列，其寶蓮華或有大一由旬，或二由旬，或三四五至十由旬，二十、三十、四十、五十乃至大百由旬、大千由旬，天寶蓮華現此娑訶佛土，香澤輕灑，軟潤安適，和風吹拂，雨眾妙華、曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華、月華、大月華、光明華、大光明華、廣嚴華等周遍而下。細末香雨空中散墜，沈水、多伽、黑沈、牛頭、龍貞栴檀，眾烟流馥遍此佛剎。俱胝那由他百千萬億無量阿僧祇，過諸數量高廣圓覆，七寶體成勝妙劫樹，垂懸種種珍寶衣物，繒綺連貫雜色旄拂，藍婆鈴網眾妙莊嚴。雨諸金銀、摩尼、真珠、琉璃、靺羯、頗梨、珊瑚、馬瑙、赤珠、珠頸、瓔珞、璧玉種種七寶，炫麗暉煥繽紛而下；復雨種種雜綵衣物，空俱舍高奢伽尸伽、嬌尸迦等諸天繒綺；復雨閻浮檀金，種種寶鈿妙莊嚴具，冠帽、飾華、髻珠、咽飾，半頸、全頸、半月耳璫，臂印指環及手足釧、曳繕襦等雨。諸劫樹上及四方面各百由旬，乃至百千由旬周遍而墜；諸劫樹下各有眾妙七寶俱胝那由他百千師子之座，其座各高七丈夫量；諸座之上現菩薩坐，三十二相圓滿具足，勝好莊嚴光明照爛。諸菩薩前各有俱胝那由他七寶之輪，諸輪之上各有千天童坐，作諸天樂五音諧會，歌唱雜舉巧說間和喜悅暢心，清音勝妙，演伽他曰：
「無等等等， 無性我性； 眾德德性，
世間奇特。 修戒行等， 逮極淨法；
勝妙莊嚴， 顯一切世。 去地獄等，
眾苦惡道； 除滅染恚， 愚癡嫉妬。
以至清淨， 清淨人間； 國土廣博，
平坦無垠。 無山河海， 彌樓須彌；
其地如掌， 淨若帝青。 眾色寶林，
行列齊直； 諸菩薩眾， 各坐寶座。
金光赫奕， 掩蔽日月； 無數寶池，
八支水滿。 寶蓮如輪， 敷榮池內；
天宮寶殿， 煥麗百億。 天童眾坐，
作妙天樂； 其音調美， 悅耳暢心。
如來神力， 樂聲演法。」
眾樂音中，演伽他等無量無數微妙法句。時，諸天人在佛會中，發趣大乘求大乘者，皆見如是功德莊嚴清淨佛剎，如來神通無邊光明。其諸天人行聲聞、獨覺乘者，不見不知佛剎清淨功德莊嚴。諸菩薩眾覩見如來神通光明嚴淨佛剎，便得無量三昧陀羅尼無礙解脫；諸大聲聞不覺不知皆入滅定。
爾時，世尊現無比具足色身，於高廣正等百俱胝由旬師子座上，敷天寶衣，結加趺坐。當於佛前有七寶蓮華，高廣正等八十四俱胝由旬；復有無量蓮華俱胝那由他百千莊嚴，開敷柔妙光明顯發；復樹無量無數超算數量，種種殊妙眾寶莊嚴幢幡繖蓋；復有無量珠瓔繒貫眾寶鈴網空中垂下。如是等如來廣大神通功德莊嚴無量無數，不可言說不可指示，昔未曾見昔未曾聞，眾希有法現此佛土。
證契大乘經卷上