序聽迷詩所經一卷
Sutra on Hearing the Messiah, One Fascicle
爾時彌師訶說天尊序娑法云。異見多少誰能說。經義難息事誰能說。天尊在後顯何在。停止在處其何。諸佛及非人平章天阿羅漢。誰見天尊在於眾生。無人得見天尊。何人有威得見天尊。為此天尊顏容似風。何人能得見風。天尊不盈少時巡歷世間居編。為此人人居帶天尊氣。始得存活。然始得在家安。至心意到。日出日沒已來。居見想心去處皆到。身在明樂靜度安居。在天皆諸佛。為此風流轉世間。風流無處不到。天尊常在靜度快樂之處。果報無處不到。世間人等。誰知風動。唯只聞聲顛。一不見形。無人識得顏容端正。若為非黃非白非碧。亦無人知風居強之處。天尊自有神威。住在一處。所住之無人捉得。亦無死生。亦無麗娑相值所。造天地已求。不曾在世間。無神威力。每受長樂仙緣。人急之時。每稱佛名。多有無知之人。喚神比天尊之類。亦𫃴作旨尊旨樂。人人鄉俗語舌。吾別天尊多常在。每信每居。天尊與人意知不少。誰報佛慈恩。計合思量。明知。罪惡不習。天通為神力畜養。人身到大。亦合眾生等思量。所在人身命器息。總是天尊使其然。眾生皆有流轉。關身住在地洛。為此變造微塵。所有眾生皆發善心。自紀思量。生者皆死。眾生悉委。眾生身命。為風無活。臨命之時。風離眾生。心意無風。為風存活。風離眾生。有去留之時。人何因不見風去風顏色。若為若緋若綠及別色。據此不見風。若為眾生即道。天尊在何處。眾生優道。何因不見天尊。何因眾生在於罪中自於見天尊。天尊不同人身。復誰能見眾生。無人敢近天尊。善福善緣眾生。然始得見天尊。世間元不見天尊。若為得識。眾生自不見天。為自修福。然不墮惡道地獄。即得天得。如有惡業眾。墮落惡道。不見明果。亦不得天道。眾生等好自思量。天地上大。大諸惡眾生事養者。懃心為國多得賜官職。并賜雜菜無量無量。如有眾生。不事天大諸惡。及不取進止。不得官職。亦無賜償。即配徒流。即配處死。此即不是天大諸惡自由至。為先身緣業種果團圓。犯有眾生。先須想自身果報。天尊受許辛苦始立眾生眾生理。佛不遠立。人身自專。善有善福。惡有惡緣。無知眾生。遂𭳙木駝象牛驢馬等眾生及麞鹿。雖造形容。不能與命。眾生有知。自量緣果。所有具見。亦復自知。並即是實。為此今世有。多有眾生。遂自作眾眾作士。此事等皆天尊。遂不能與命俱。眾生自被誑惑。乃將金造象。銀神像及銅像并[涺-十+(土/此/土)]神像及木神像。更作眾眾諸畜產。造人似人。造馬似馬。造牛似牛。造驢似驢。唯不能行動。亦不語話。亦不喫食。息無肉無皮無器無骨。合一切由緒不為具說。一切緒內略說少見多。為諸人說遣知好惡。遂將飲食多中甞少。即知何食有氣味無氣味。但事天尊之人。為說經義。並作此經。一切事由。大有歎處。多有事節。由緒少。但事天尊人。及說天義。有人怕天尊法。自行善心。及自作好。并諫人好。此人即是受天尊教。受天尊戒。人常作惡。及教他人惡。此人不受天尊教。突墮惡道。命屬閻羅王。有人受天尊教。常道我受戒教人受戒。人合怕天尊。每日諫誤。一切眾生。皆各怕天尊並綰攝。諸眾生死活管帶綰攝渾神。眾生若怕天尊。亦合怕懼 聖上。聖上前身福私天尊補任。亦無自乃。天尊耶屬自作 聖上。一切眾生皆取 聖上進止。如有人不取 聖上驅使不伏。其人在於眾生即是返逆償。若有人受 聖上進止。即成人中解事。并伏驅使。及好之人。并諫他人作好。及自不作惡。此人即成受戒之所。如有人受戒。及不怕天尊。此人及一依佛法不成受戒之所。即是返逆之人。第三須怕父母。祗承父母。將比天尊及聖帝。以若人先事天尊及 聖上。及事父母不闕。此人於天尊得福。不多此三事。一種先事天尊。
At that time, Mishihe spoke the preface to the Dharma of the Heavenly Venerable, saying: "Who can speak of the subtle and shifting nature of heterodox views? Who can speak of the profound meaning of the scriptures, which are difficult to dwell upon or articulate? Where does the Heavenly Venerable reside, and what is the manifestation of that presence? Where does it cease, and what is its nature?
The Buddhas, the non-human beings, the celestial kings, and the Arhats all deliberate together: Who among living beings has ever seen the Heavenly Venerable? No one has ever attained a vision of the Heavenly Venerable. What person possesses the power to behold the Heavenly Venerable? This is because the visage of the Heavenly Venerable is like the wind; who can ever see the wind?
The Heavenly Venerable does not linger, yet constantly traverses the world, dwelling everywhere. It is because all people carry the breath of the Heavenly Venerable within them that they remain alive and find peace in their homes. When one’s mind and intentions are sincere, from sunrise to sunset, wherever the mind wanders, the Heavenly Venerable is already there. The body rests in clarity, joy, and peace. All who are in the heavens are as the Buddhas. For this reason, this 'wind' flows through the world, and there is no place it does not reach. The Heavenly Venerable always abides in a place of quiet joy, and the fruit of Karma reaches every corner.
People of the world, who knows when the wind stirs? We only hear the sound of its rushing, yet we never see its form. No one can recognize its true visage. It is neither yellow, nor white, nor blue. No one knows where the wind dwells in its strength. The Heavenly Venerable possesses supreme divine power, dwelling in one place, yet what is occupied by that presence no one can grasp. There is neither death nor life, nor any place where 'Lisu' (the mundane) intersects with it. Since the creation of heaven and earth, it has never been separate from the world. Without divine power, one enjoys only fleeting immortal affinities.
When people are in distress, they often call upon the name of the Buddha. Many ignorant people confuse spirits with the Heavenly Venerable, or erroneously create teachings and pleasures based on their own will, using the vulgar tongue of their respective regions. I, however, distinguish the Heavenly Venerable as ever-present. Every time you believe, every time you dwell in that presence, the Heavenly Venerable is not distant from human awareness. Who can repay the Buddha’s compassionate grace? One must deliberate and clearly understand: do not practice evil. The divine passage is the power of the Spirit nurturing all things. A human life is something great, and it is fitting that all beings deliberate on this. The source of human life and the breath of existence are all governed by the Heavenly Venerable.
All beings are subject to the cycle of reincarnation, living and dying on this earth, transforming into dust. All beings who harbor good intentions should reflect on this: the living must all die. Beings are all dependent; their very lives depend on this 'wind'—without it, there is no life. When the moment of death arrives, the wind departs from the being; the mind and intention are left without that wind. Because of the wind, one lives; when the wind departs, there is a time of leaving and remaining. Why is it that people do not see the wind depart, nor see its color? If it were red, or green, or another color, one would see the wind. Since it is not seen, why do beings ask, 'Where is the Heavenly Venerable?' Why do beings ask, 'Why do I not see the Heavenly Venerable?' And why would a being immersed in sin expect to see the Heavenly Venerable? The Heavenly Venerable is unlike a human body, and who could see it? No one dares to approach the Heavenly Venerable. Only beings of virtuous merit and good affinities may attain a vision of the Heavenly Venerable.
The world never sees the Heavenly Venerable; how then can one recognize it? If a being does not see the Heavenly Venerable, it is because they have not cultivated merit; if they do not cultivate merit, they will fall into evil paths and hells and will not attain the celestial path. Beings must deliberate well. The Heavenly realm is vast and supreme. Those who serve the Heavenly Venerable and are not involved in great evils, but cultivate a diligent heart for the nation, are granted official rank and immeasurable, countless gifts. If there are beings who do not serve the Heavenly Venerable, who commit great evils, and who do not take instruction, they will receive no official rank or rewards, and will instead be sent into exile or sentenced to death. This is not the Heavenly Venerable imposing evil freely; it is the ripening of the fruits of the seeds of Karma from previous lives. If a being has committed wrongs, they must first reflect on the fruits of their own actions.
The Heavenly Venerable endured hardships to establish the principles for all beings. The Buddha is not established far away; human life is self-governed. Good actions bring good blessings; evil actions bring evil affinities. Ignorant beings chase after wood, clay, ivory, cattle, donkeys, horses, and deer, and though they craft them into forms, they cannot give them life. Beings who possess awareness should measure their own affinities and fruits. All that one truly sees and knows for oneself is real.
Because of this, there are many in this world who act as self-appointed masters. All these matters concern the Heavenly Venerable, yet these masters cannot bestow life. Beings are deceived, taking gold to make idols, or silver, copper, or wood, or even making various livestock, shaping people to look like people, horses like horses, cattle like cattle, and donkeys like donkeys. Yet, they cannot move, they cannot speak, they cannot eat, and they have no flesh, no skin, no organs, and no bones.
I have not listed every detail, but have briefly stated the essential matters so that people may know the difference between good and evil. Those who serve the Heavenly Venerable—for them this scripture is composed. It contains much that is worthy of praise and many essential lessons. Briefly stated: anyone who fears the Dharma of the Heavenly Venerable, practices goodness, does good, and encourages others to do good, is one who accepts the teachings of the Heavenly Venerable and receives the Precepts. One who constantly performs evil and teaches others to do evil does not accept the teachings of the Heavenly Venerable; such a person will surely fall into the evil paths and their life will belong to the King of Hell.
Anyone who receives the teachings of the Heavenly Venerable should say, 'I have received the Precepts and I teach others to receive the Precepts.' People ought to fear the Heavenly Venerable and daily caution against errors. All beings are subject to the fear of the Heavenly Venerable and are governed by that authority. All life and death, all the spirits of beings, are held and governed by it. If a being fears the Heavenly Venerable, they must also fear the Holy Emperor. The Holy Emperor, in previous lives, had the merit and destiny to be appointed by the Heavenly Venerable; this was not done of his own accord. The Heavenly Venerable is the master of the Holy Emperor. All beings must follow the directions of the Holy Emperor. If someone does not follow the instructions of the Holy Emperor and does not submit, that person is a rebel against the order of beings.
If someone accepts the instructions of the Holy Emperor, they become a person of understanding, submitting to authority, acting virtuously, and encouraging others to act virtuously. Such a person has truly received the Precepts. If someone claims to receive the Precepts but does not fear the Heavenly Venerable, they are not adhering to the Buddha Dharma and have not truly received the Precepts; they are rebellious people.
Thirdly, one must fear and respect one’s parents, attending to them as one would the Heavenly Venerable and the Holy Emperor. If a person serves the Heavenly Venerable, the Holy Emperor, and their parents without failing in any of these three, this person will receive great blessings from the Heavenly Venerable. Among these three duties, one must prioritize serving the Heavenly Venerable first."
第二事 聖上。第三事父母。為此普天在地並是父母行。據此 聖上皆是神生。今世雖有父母見存。眾生有智計合怕天尊及 聖上。并怕父母。好受天尊法教。不合破戒。天尊所受及受尊教。先遣眾生禮諸天佛。為佛受苦。置立天地。只為清淨威力因緣 聖上唯須勤伽習俊 聖上宮殿。於諸佛求得 聖上身總是自由。天尊說云。所有眾生返諸惡等。返逆於尊。亦不是孝。第二願者。若孝父母并恭給。所有眾生孝養父母恭承不闕。臨命終之時乃得天道。為舍宅為事父母。如眾生無父母。何人處生。第四願者。如有受戒人。向一切眾生皆發善心。莫懷睢惡。第五願者。眾生自莫殺生。亦莫諫他殺。所以眾生命共人命不殊。第六願者。莫姦他人妻子自莫宛。第七願者。莫作賊。第八眾生錢財見他富貴并有田宅奴婢天睢姤。第九願者。有好妻子并好金屋。作文證加禖他人。第十願者。受他寄物。并將費用。天尊并處分事。極多見弱。莫欺他人。如見貧兒。實莫迴面。及宛家飢餓多與飲。割捨宛事。如見男努力與努力與須漿。見人無衣即與衣。著作兒財物不至一日莫留。所以作兒規徒多少。不避寒凍。庸力見若莫罵。諸神有威力。加罵定得災鄣。貧兒如要須錢。有即須與。無錢可與。以理發遣無中布施。見他人宿疹病。實莫㗛他。此人不是自由。如此疹病貧兒．無衣．破碎。實莫喚。莫欺他人取物。莫枉他人。有人披訴。應事實莫屈斷。有惸獨男女及寡女婦中訴。莫作怨屈。莫遣使有怨。實莫高心莫誇張。莫傳口合舌。使人兩相鬪打。一世已求。莫經州縣。官告無知。答受戒人一下。莫他惡向。一切眾生皆常發善心。自惡莫願惡。所以多中料少。每常造好向一切眾生。如有人見願知受戒人寫。誰能依此經。即是受戒人。如有眾生不能依不成受戒人處分。皆是天尊向諸長老及向大小。迎相諫好。此為第一天尊處分。眾生依天尊依。莫使眾生殺祭祀。亦不遣殺命。眾生不依此教。自殺生祭祀。喫肉噉美。將𭲫詐神。即殺羊等。眾生不依此教。作好處分人等。眾生背面作惡。遂背天尊。天尊見眾生如此憐愍。不少諫作好不依。天尊當使涼風向一童女。名為末艶。涼風即入末艶腹內。依天尊教。當即末艶懷身。為以天尊使涼風伺童女邊。無男夫懷任。令一切眾生見無男夫懷任。使世間人等見即道。天尊有威力。即遣眾生信心清淨迴向善緣。末艶懷後產一男。名為移鼠。父是向涼風。有無知眾生即道。若向風懷任生產。但有世間下 聖上放 勅一紙去處。一切眾生甘伏據。此天尊在於天上。普署天地。當產移鼠。迷師訶所在世間居見明果在於天地。辛星居知在於天上。星大如車輪。明淨所天尊處一爾。前後生於拂林園烏梨師𣫍城中。當生彌師訶。五時經一年後。語話說法。向眾生作好。年過十二求。於淨處名述難。字即向若昏人湯谷。初時是彌師訶弟伏 聖在於硤中居住。生生已來不喫酒肉。唯食生菜及蜜蜜於地上。當時有眾生。不少向谷昏渾禮拜。及復受戒。當即谷昏遣彌師訶入多難中洗。彌師訶入湯了後出水。即有涼風從天求。顏容似薄閤。坐向彌師訶。上虛空中問道。彌師訶是我兒。世間所有眾生。皆取彌師訶進止所是處分皆作好。彌師訶即似眾生天道為是天尊處分。處分世間下眾生。休事屬神。即有眾當聞此語。休事𭲫神。休作惡。遂信好業。彌師訶年十二及只年三十二已上求所有惡業眾生遣迴向好業善道。彌師訶及有弟子十二人。遂受苦迴。飛者作生。瞎人得眼。形容異色者遲差。病者醫療。得損被鬼者趁鬼跛脚特差。所有病者求向彌師訶邊把著迦沙。並總得差。所有作惡人不過向善道者。不信天尊教者。及不潔淨貪利之人。今世並不放却。嗜酒受肉。及事𭲫神。文人留在著遂誣或趐覩。遂欲殺却。為此大有眾生。即信此教。為此不能殺。彌師訶於後惡業結用扇趐覩。信心清淨人即自平章。乃欲殺却彌師訶。無方可計。即向大王邊。惡說惡業人平惡事。彌師訶作好。更加精進教眾生。年過三十二。其習惡人等。即向大王毘羅都思邊言。告毘羅都思前即道。彌師訶合當死罪。大王即追惡因緣共證。彌師訶向大王毘羅都思邊。彌師訶計當死罪。大王即欲處分。其人當死罪。我實不聞不見。其人不合當死。此事從惡緣人自處斷。大王云。我不能殺此惡緣。即云其人不當死我男女。大王毘羅都思。索水洗手。對惡緣等前。我實不能殺其人。惡緣人等。更重諮請。非不殺不得。彌師訶將身施與惡。為一切眾生遣世間人等知其人命如轉燭。為今世眾生布施代命受死。彌師訶將自身與遂即受死。惡業人乃將彌師訶別處。向沐上枋枋處。名為訖句。即木上縛著。更將兩箇刦道人。其人比在右邊。其日將彌師訶。木上縛著五時。是六日齋。平明縛著。及到日西。四方闇黑地戰山崩。世間所有墓門並開。所有死人並悉得活。其人見如此。亦為不信經教。死活並為彌師訶其人大有信心人即云。
The second duty is to the Sovereign. The third duty is to one's parents. Because of this, everyone under heaven and upon the earth is practicing the way of parents; according to this, the Sovereign is also born of the divine. Though parents exist in this world, those sentient beings who possess wisdom understand that they must revere the Heavenly Honored One, the Sovereign, and also their parents. One should readily accept the teachings of the Heavenly Honored One and not break the precepts.
What the Heavenly Honored One accepts and what he teaches is first to command sentient beings to honor the Buddhas of all the heavens. He endured suffering for the sake of the Buddha and established heaven and earth; this was solely for the sake of the causes and conditions of pure power. The Sovereign must only diligently cultivate the Sovereign’s palace and seek from the Buddhas, for the Sovereign’s body is always free. The Heavenly Honored One says that for all sentient beings to turn away from all evil and oppose the Honored One is not filial piety.
The second vow is: if one is filial to one's parents and treats them with respect, all sentient beings who fulfill their filial duty to support their parents without fail will attain the Heavenly Path when life ends. If there were no parents, where would sentient beings be born?
The fourth vow: if there are those who have received the precepts, they should harbor good intentions toward all sentient beings and not harbor any malice.
The fifth vow: sentient beings should not kill, nor should they incite others to kill, for the lives of sentient beings are no different from human lives.
The sixth vow: do not commit adultery with another's wife, and do not be unfaithful yourself.
The seventh vow: do not steal.
The eighth vow: when seeing others with wealth, riches, fields, houses, or servants, do not feel jealous.
The ninth vow: if you have a good wife or a fine house, do not bear false witness to frame others.
The tenth vow: do not take items entrusted to you and spend them on yourself.
The Heavenly Honored One has given many instructions: be humble and do not bully others. If you see poor children, do not turn away; if you see households that are hungry, give them plenty to drink and be willing to part with your own belongings. If you see a man working hard, give him drink; if you see someone without clothes, give them clothes. As for the property of others, do not keep it even for a day. In your dealings, do not avoid those who are cold or freezing. If you see a laborer, do not scold them, for the spirits have power, and scolding them will surely bring about calamities. If a poor child needs money and you have it, you must give it; if you have no money to give, explain it reasonably and do not give begrudgingly. If you see others suffering from chronic illness, do not despise them, for they are not in control of themselves. If you see such sick, poor children who are ragged, do not shout at them. Do not cheat others to take their things. Do not frame others. If someone comes with a grievance, you must judge it fairly and not deliver a crooked verdict. If you hear complaints from lonely men, women, or widows, do not create resentment or injustice. Do not cause others to have grudges. Do not be arrogant or boastful. Do not spread gossip that causes people to fight. Even if you have been wronged for a lifetime, do not take it to the authorities, as the officials are ignorant.
I say to those who have received the precepts: do not direct your evil toward others. Always harbor good intentions toward all sentient beings. Do not wish evil upon yourself or others. Therefore, strive to be generous even when you have little. Always strive to do good toward all sentient beings. If there is someone who wishes to know what a precept-holder is, anyone who can follow this scripture is a precept-holder. If there are beings who cannot follow it, they are not precept-holders.
These are all the instructions of the Heavenly Honored One to all the elders, the great and the small, to exhort one another toward good. This is the first of the Heavenly Honored One's instructions. Let sentient beings follow the Heavenly Honored One and not make them kill for sacrifices, nor command that life be taken. If sentient beings do not follow this teaching—if they kill for sacrifices, eat meat, savor delicacies, or use lies to deceive the spirits, such as by killing sheep—then those who do not follow this teaching and those who direct them to do so act in defiance of the Heavenly Honored One.
Seeing the sentient beings were like this, the Heavenly Honored One felt pity. Since they would not listen to his exhortations to do good, the Heavenly Honored One sent a cool breeze toward a maiden named Maryam. The cool breeze entered Maryam’s womb, and according to the Heavenly Honored One's teaching, Maryam became pregnant. Because the Heavenly Honored One sent the cool breeze to the maiden, she conceived without a husband. He made all sentient beings see that she was pregnant without a husband, so that when the people of the world saw this, they would say, "The Heavenly Honored One has power," and thus lead sentient beings to have pure faith and turn toward good causes.
After Maryam was pregnant, she gave birth to a son named Jeshua. His father was the cool breeze. Ignorant sentient beings said, "If one becomes pregnant by the wind and gives birth, it is merely a case of the Sovereign of the world issuing a decree." Everything that sentient beings willingly submit to is based on this. The Heavenly Honored One resides in the heavens, overseeing the world. When Jeshua was born, the "Teacher of Mystery" (Messiah) resided in the world, and his brilliance was present in heaven and earth. The star of his birth was known in the heavens; the star was as large as a carriage wheel, bright and clear. This was the work of the Heavenly Honored One.
He was born in the garden of Fulin in the city of Ulishi. When Messiah was born, one year after the five-time sutra, he spoke and taught, urging sentient beings to do good. At the age of twelve, he sought out a pure place called Sunan. His name was called to the people of the valley of Tanggu. At the beginning, the Messiah’s brother lived in the mountain pass. From birth, he did not eat wine or meat, only raw vegetables and honey found on the ground. At that time, there were sentient beings who frequently went to the valley to offer worship and receive the precepts. Then, the valley dwellers sent the Messiah to enter the waters of Donan to wash. After the Messiah entered the water and came out, a cool breeze came from the heavens. Its appearance was like a thin veil, sitting above the Messiah in the empty air. A voice asked, "The Messiah is my son. All sentient beings of the world must take the Messiah's actions and instructions as the proper way to do good." The Messiah then guided sentient beings to the Heavenly Path as the instructions of the Heavenly Honored One, instructing the sentient beings of the world to stop serving evil spirits.
When the sentient beings heard these words, they stopped serving evil spirits and stopped doing evil, eventually trusting in good deeds. From the age of twelve, and especially after thirty-two, the Messiah sent all sentient beings who had committed evil deeds to turn toward good deeds and the path of virtue. The Messiah had twelve disciples. He endured suffering for them, returning the flying to life, giving eyes to the blind, curing those with strange complexions, healing the sick, casting out ghosts for the possessed, and healing the lame. All the sick who sought out the Messiah and touched his robes were completely healed.
However, those who committed evil, those who would not turn to the path of good, those who did not believe the Heavenly Honored One’s teaching, and those who were impure and greedy, were not left alone in this world. They indulged in wine and meat and served evil spirits. These men remained and slandered him, wishing to kill him. Because there were many sentient beings who believed this teaching, they could not kill him. Later, the evil-doers used slander to plot against the Messiah. Those with pure faith could only watch calmly. They sought to kill the Messiah, but had no way to do so. They went to the Great King and told lies about the Messiah to the evil-doers. The Messiah continued to do good and practiced even more diligently to teach sentient beings.
After he passed the age of thirty-two, the evil-doers went to the Great King, Pilatus, and said, "The Messiah deserves the death penalty." The Great King then summoned the evil-doers to present evidence. When the Messiah was before the Great King Pilatus, the Messiah was judged to deserve the death penalty. The Great King wanted to rule that he deserved death, but said, "I have truly not heard or seen anything; this person should not deserve death. This matter must be decided by those who bring these evil charges themselves." The Great King said, "I cannot kill this person; he does not deserve to die." The Great King Pilatus asked for water and washed his hands before the evil-doers, saying, "I truly cannot kill this man."
The evil-doers pleaded again, insisting that he must be killed. The Messiah offered his body to the evil ones, so that all sentient beings and the people of the world might know that human life is like a flickering candle. For the sake of the sentient beings of this world, he performed the act of generosity by taking death upon himself. The Messiah gave his own body and was put to death. The evil-doers took the Messiah to another place, to a wooden structure called the Qiju, and bound him upon the wood. They also took two robbers and placed them on his right side. That day, they bound the Messiah to the wood at the fifth hour. It was the day of the sixth-day fast. He was bound at dawn, and by the time the sun set, the four directions were dark, the earth shook, and the mountains collapsed. All the tomb doors in the world opened, and all the dead came back to life. Seeing this, those who did not believe in the scripture saw both the dead and the living because of the Messiah, and many people had great faith and said: