---
title: "父子合集經 · 17 睹史多天授記品"
description: "父子合集经是宋代由日称等译师翻译的一部重要佛教经典，属于大乘佛教典籍。该经以佛陀与罗睺罗的父子对话为核心，阐述了佛教伦理、修行法门及智慧解脱之道。经文内容涵盖因果业报、慈悲利他、戒定慧三学等核心教义，体现了大乘佛教圆融中道的思想特色。作为汉传佛教重要文献，该经在宋代以来对中国佛教伦理思想发展产生深远影响，尤其对禅宗、净土宗的修行实践具有指导意义。其平实易懂的语言风格使佛法智慧得以广泛传播，至今仍为佛教徒研习的重要经典之一。"
url: "https://rushiwowen.co/en/r/cmczb9l8f02e0lh04p2cqzd35"
---

## 父子合集經卷第九

> The Collection on Father and Son, Volume 9

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯

> Translated by the Tripitaka Master from the Western Regions, the Court Gentleman of the Court of Sacrifices, the Grand Master of the Imperial Banquets, the Master of Xuanfan, the Purple-Robe Monk Chen, and others, by imperial decree.

### 覩史多天授記品第十七

> Chapter 17: The Prediction of Future Buddhahood in the Tushita Heaven

爾時會中，有八十俱胝覩史多天子，見諸阿修羅王乃至焰摩天等，於世尊所作諸供養，復聞如來與授無上大菩提記，心大歡喜，得未曾有。是諸天子即作是念：「此菩提法本無色相，受、想、行、識亦復無相。今者世尊，當以何法而為授記？所以者何？色本無生，菩提亦無生，乃至識無生故，菩提亦無生。云何無生法能得菩提耶？如是色無滅故，菩提亦無滅，乃至識無滅故，菩提亦無滅。云何無滅法能得菩提耶？如是色寂靜故，菩提亦寂靜，乃至識寂靜故，菩提亦寂靜。如是色無二故，菩提亦無二，乃至識無二故，菩提亦無二。如是色無動故，菩提亦無動，乃至識無動故，菩提亦無動。如是色不可見故，菩提亦不可見，乃至識不可見故，菩提亦不可見。彼菩提相自性離故，復云何說不生不滅、寂靜無二、湛然不動及不可見？於諸法中何者名色？色自性空，受、想、行、識亦復皆空。何者名佛？何名菩薩？何名授記？佛、佛自性空，菩薩、菩薩自性空，菩提、菩提自性空，授記、授記自性空。所名佛者，但依世俗，假名呼召希望分別，諸有智者聞諸法空，不生取著，彼愚癡人聞則瞋恚不能入解。譬如有人於睡夢中，具足受用五欲快樂，覺已思念實不可得，智者了知不生憂惱。如是安住菩薩乘者，了菩提性，本來空寂實無所得，不生怖畏亦復如是。何以故？了知諸法皆如夢故。愚癡凡夫取解各異，於諸妄法而生執著；如是諸法皆不可得。凡夫不可得，凡夫法亦不可得；聲聞不可得，聲聞法亦不可得；緣覺不可得，緣覺法亦不可得；菩薩不可得，菩薩法亦不可得；佛不可得，佛法亦不可得；菩提不可得，菩提法亦不可得；涅盤不可得，涅盤法亦不可得。」

> At that time, in the assembly, there were eight billion heavenly beings of the Tuṣita heaven who, seeing all the Asura kings and others up to the Yāma deities making offerings to the World-Honored One, and further hearing the Tathāgata bestow upon them the prediction of supreme great Enlightenment, were filled with great joy, experiencing what they had never experienced before. These heavenly beings then had this thought: "This Dharma of Enlightenment is fundamentally without form or appearance, and feeling, perception, mental formations, and consciousness are also without appearance. Now, by what Dharma will the World-Honored One bestow the prediction? Why is this? Form is fundamentally unborn, and Enlightenment is also unborn; even so, because consciousness is unborn, Enlightenment is also unborn. How can an unborn Dharma attain Enlightenment? Thus, because form is unceasing, Enlightenment is also unceasing; even so, because consciousness is unceasing, Enlightenment is also unceasing. How can an unceasing Dharma attain Enlightenment? Thus, because form is quiescent, Enlightenment is also quiescent; even so, because consciousness is quiescent, Enlightenment is also quiescent. Thus, because form is non-dual, Enlightenment is also non-dual; even so, because consciousness is non-dual, Enlightenment is also non-dual. Thus, because form is unmoving, Enlightenment is also unmoving; even so, because consciousness is unmoving, Enlightenment is also unmoving. Thus, because form is invisible, Enlightenment is also invisible; even so, because consciousness is invisible, Enlightenment is also invisible. Since the very nature of that Enlightenment's characteristic is beyond all characteristics, how can one speak of it as unborn and unceasing, quiescent and non-dual, serene and unmoving, and invisible? Among all Dharmas, what is called form? Form's own nature is empty, and feeling, perception, mental formations, and consciousness are also all empty. What is called Buddha? What is called Bodhisattva? What is called the bestowal of the prediction? Buddha—the Buddha's own nature is empty; Bodhisattva—the Bodhisattva's own nature is empty; Enlightenment—Enlightenment's own nature is empty; the bestowal of the prediction—the bestowal of the prediction's own nature is empty. That which is called Buddha is merely a conventional, provisional name, a designation based on hope and discrimination. Those with wisdom, hearing that all Dharmas are empty, do not give rise to grasping; but the foolish, hearing it, become angry and cannot penetrate it. It is like a person in a dream who fully enjoys the pleasures of the five desires, but upon awakening thinks of them and finds them truly unobtainable; the wise understand this and do not give rise to grief. In the same way, those who abide in the Bodhisattva vehicle, understanding the nature of Enlightenment, which is originally empty and quiescent and truly unobtainable, do not give rise to fear. Why is this? Because they understand that all Dharmas are like a dream. Foolish ordinary beings grasp at various interpretations and give rise to attachment to delusive Dharmas; but all such Dharmas are unobtainable. Ordinary beings are unobtainable, and the Dharmas of ordinary beings are also unobtainable; Śrāvakas are unobtainable, and the Dharmas of Śrāvakas are also unobtainable; Pratyekabuddhas are unobtainable, and the Dharmas of Pratyekabuddhas are also unobtainable; Bodhisattvas are unobtainable, and the Dharmas of Bodhisattvas are also unobtainable; Buddhas are unobtainable, and the Dharmas of Buddhas are also unobtainable; Enlightenment is unobtainable, and the Dharmas of Enlightenment are also unobtainable; Nirvāṇa is unobtainable, and the Dharmas of Nirvāṇa are also unobtainable."

時覩史多天子作是說已，白言：「世尊！我今於此第一義中，得無疑惑，發清淨心，造作上妙種種供養，勝焰摩天不可為比。」作供養已，頭面敬禮佛世尊足，右繞三匝，住立一面，合掌向佛，以偈讚曰：

> Then the god of the Tushita Heaven, having spoken these words, said to the Buddha: "World-Honored One, I have now gained freedom from doubt regarding this highest truth. I have aroused a pure heart and made excellent and wonderful offerings of many kinds, surpassing those of the Yama Heaven beyond all comparison." Having made these offerings, he bowed his head to the feet of the World-Honored One, walked around the Buddha three times to the right, stood to one side, joined his palms toward the Buddha, and praised him in verse:

「若人奉行如來教， 則為安住佛功德，彼於三種解脫門， 深達義味無罣礙。此中無色及受想， 亦無行識心與境，了彼五蘊但假名， 是名具慧人師子。如是最上勝丈夫， 不取少分菩提相，已悟蘊空獲善利， 於佛功德無疑惑。深達菩提實相義， 不起希望不毀呰，亦無忻喜任運心， 此則善住菩提行。若人平等見法性， 則於諸法無所畏，佛子能於此世間， 具足修證勝功德。了達色相悉皆空， 於諸欲境咸棄捨，觀察輪迴三有中， 亦不希求不願樂。若人明了五蘊法， 佛及菩提并授記，說者聽者二皆空， 如是悟解無所礙。佛功德法凡夫法， 此一切相本無生，能了最上法性門， 是則名為真佛子。又復了知如是法， 五蘊處界本無滅，佛及菩提授記言， 斯等諸法悉同等。智者達解此法門， 而不捨離菩提行，由了法性無滅故， 於佛菩提不難得。又復諸蘊及處界， 佛及菩提皆空寂，若人於此無依求， 彼則能持佛正法。諸蘊處界皆無作， 佛及菩提授記事，彼等諸法悉皆同， 如是了知為佛子。諸蘊處界自性空， 佛及菩提授記事，智者決定善了知， 此則名為真佛子。諸蘊處界悉虛妄， 及與最勝二足尊，菩提授記亦同然， 如是了知為佛子。是法非離非不離， 亦非為有亦非無，非有為相及無為， 如是了知為佛子。如來出現於世間， 了達如是微妙義，是為最上勝丈夫， 堪受諸天廣供養。我今稱讚佛功德， 所獲福報利群生，唯有如來悉證知， 迴向自他皆作佛。」

> If a person follows the Tathagata's teachings, they dwell in the Buddha's merit. They deeply understand the three doors of liberation, penetrating their meaning without obstruction. Here there is no form, feeling, or perception, no mental formations, consciousness, mind, or objects. Understanding the five aggregates as merely conventional names, such a one is called a wise lion among people. Such a supreme and noble being does not grasp even the slightest mark of enlightenment. Having awakened to the emptiness of the aggregates and gained true benefit, they have no doubt about the Buddha's merit. Deeply penetrating the true meaning of enlightenment, they neither cherish hopes nor speak ill of others. Without elation, their mind flows naturally— this is dwelling well in the Bodhisattva path. If one sees the nature of all things with equanimity, they have no fear regarding any phenomenon. A child of the Buddha in this world can fully cultivate and realize supreme merit. Clearly understanding that all forms are empty, they renounce all objects of desire. Observing the cycle of rebirth in the three realms, they neither long for it nor delight in it. If one clearly understands the five aggregates, the Buddha, enlightenment, and the prophecy of future Buddhahood— both speaker and listener are empty— such understanding is without obstruction. The Buddha's merit, ordinary beings' dharmas— all these marks are fundamentally unborn. One who understands the supreme gateway to the nature of reality is truly called a child of the Buddha. Furthermore, understanding thus: the five aggregates, sense bases, and elements are fundamentally without cessation. The Buddha, enlightenment, and the words of prophecy— all these dharmas are equal without distinction. The wise who penetrate this gateway do not abandon the Bodhisattva path. Because they understand the nature of reality is without cessation, the Buddha's enlightenment is not hard to attain. Furthermore, the aggregates, sense bases, and elements, the Buddha, and enlightenment—all are empty and still. If one seeks no support in these, they can uphold the Buddha's true Dharma. The aggregates, sense bases, and elements are all uncreated; the Buddha, enlightenment, and prophecies— all these dharmas are alike. Understanding thus is to be a child of the Buddha. The aggregates, sense bases, and elements are empty in their own nature; the Buddha, enlightenment, and prophecies— the wise firmly and clearly understand this. This is truly called a child of the Buddha. The aggregates, sense bases, and elements are all illusory, and so too is the supreme one with two feet. Enlightenment and prophecy are likewise the same. Understanding thus is to be a child of the Buddha. This Dharma is neither apart nor not apart, neither existent nor nonexistent, neither conditioned nor unconditioned. Understanding thus is to be a child of the Buddha. The Tathagata appears in the world, understanding such subtle and wonderful meaning. This is the supreme and noble being, worthy of vast offerings from gods and humans. I now praise the Buddha's merit; the blessings gained benefit all beings. Only the Tathagata fully knows this. I dedicate this to self and others, that all may become Buddhas.

爾時世尊知諸天子心之所念，希望如來與授佛記，即於座中，放淨光明。時尊者馬勝覩是相已，合掌向佛，以偈問曰：

> At that time, the World-Honored One knew what the heavenly beings were thinking in their hearts—they longed for the Tathagata to bestow upon them the prophecy of Buddhahood. So he emitted a pure radiance from his seat. Then the Venerable Assaji, seeing this sign, joined his palms toward the Buddha and asked in verse:

「世尊今者何因緣， 以神通力現斯瑞？願為眾會說其由， 一切世間咸喜悅。覩佛口中放淨光， 諸天皆悉懷疑惑，各各瞻仰於慈顏， 一心願聞佛所說。譬如病者遇良醫， 唯希拯救授靈藥，今此眾等住佛前， 渴仰希須亦如是。諸來集會天人眾， 皆具廣大清淨慧，一心諦聽無異緣， 於佛所說能入解。如來常以大悲心， 能破一切諸疑網，彼等聞已皆奉持， 摧諸異論生正見。」

> Why has the World-Honored One now displayed such wonders through spiritual power? Please explain the reason to this assembly, so that all beings in the world may rejoice. Seeing the pure light streaming from the Buddha's mouth, the heavenly beings are all filled with doubt, each gazing up at your compassionate face, single-mindedly wishing to hear what the Buddha will say. Just as a sick person who meets a good doctor hopes only for healing and a wondrous medicine, so too do all those gathered before the Buddha thirst and long for your words. The gods and humans who have come together here all possess vast and pure wisdom. With single-minded attention they listen without distraction, able to understand and penetrate what the Buddha teaches. The Tathagata always, with great compassion, can break through all nets of doubt. Having heard, they will all uphold and practice it, destroying all wrong views and giving rise to Right View.

爾時世尊，為馬勝比丘說伽陀曰：

> At that time, the World-Honored One spoke this verse for the monk Ashvajit:

「馬勝汝今發斯問， 為利世間作照明，智者能息諸群疑， 故得人天咸尊重。覩史天王及天子， 達最上法甘露味，作大供養妙莊嚴， 是故我今與授記。彼以勝慧觀世間， 得見法性無所著，善達三種解脫門， 非愚癡者之所及。彼於過去諸佛所， 已曾請問如是義，觀諸法性畢竟空， 悉如先佛之所說。今復於我興供養， 最上最勝無與比，能以空義讚如來， 皆為利樂有情故。一切諸法皆無生， 佛及菩提授記事，乃至修習菩提者， 本性無生亦同等。若人如是了法性， 決定當證大菩提，彼諸天子昔聞持， 故能宣暢第一義。能以明慧善決擇， 了知法性常無減，彼諸天子離諸疑， 自然成就無師智。法性非取亦非求， 畢竟無依離分別，彼諸天子離諸疑， 愚夫心則生驚怖。一切諸法離自性， 菩提及彼菩提心，彼諸天子善了知， 本來清淨無染著。覩史天王天子等， 住堅固慧無所住，不久當得佛菩提， 具足圓成一切智。於彼未來星宿劫， 次第出現於世間，度脫無邊諸眾生， 同名決定智王佛。如來知彼心所念， 應念忽放淨光明，為說授記成佛因， 令彼時會生忻慶。」

> "Māraja, you now ask this question to benefit the world and provide illumination. The wise can settle all doubts, and so are respected by both humans and gods. The king of Tuṣita Heaven and his sons have tasted the supreme Dharma, the flavor of nectar. They make great offerings with wonderful adornments, and so I now bestow upon them a prophecy. They survey the world with supreme wisdom and see the nature of all things, clinging to nothing. They understand well the three gates of liberation—this is beyond the reach of the foolish. In the presence of past Buddhas, they already asked about this very meaning. They contemplate the nature of all things as ultimately empty, exactly as all previous Buddhas taught. Now again they make offerings to me, the highest and most supreme, incomparable. They praise the Tathāgata with the meaning of emptiness, all for the benefit and happiness of sentient beings. All things are unborn; Buddhas and the prophecy of enlightenment, and even those who cultivate the path to enlightenment—their fundamental nature is equally unborn. If a person understands the nature of things in this way, they will certainly attain great enlightenment. Those gods heard and retained this long ago, and so they can expound the ultimate truth. With bright wisdom they discern well and know that the nature of things never diminishes. Those gods are free from all doubt and naturally attain wisdom without a teacher. The nature of things is neither grasped nor sought; ultimately it has no reliance and is beyond discrimination. Those gods are free from all doubt, but the minds of the foolish are struck with fear. All things are free from self-nature; enlightenment and the mind of enlightenment—those gods understand well that they are originally pure, undefiled, and untainted. The king of Tuṣita Heaven and his sons abide in firm wisdom, dwelling nowhere. Before long they will attain the Buddha's enlightenment and fully complete all wisdom. In the future Star-Kalpa, they will appear in the world one after another, liberating countless sentient beings, all bearing the same name: Fixing Wisdom King Buddha. The Tathāgata knows what is in their minds; at that thought, a pure radiance suddenly shone forth. He spoke the prophecy of the cause of their enlightenment, bringing joy to everyone in that assembly."