---
title: "父子合集經 · 21 光音天授記品"
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/cmczb9lcc02ewlh04ukpr5ngi"
---

### 父子合集經光音天授記品第二十一

> Chapter 21: Prophecy for the Radiant Heaven Gods

爾時會中，有八十俱胝光音天子，見諸阿脩羅王乃至梵天王等，於世尊所，各現神變作諸供養，復聞如來與授阿耨多羅三藐三菩提記，歡喜踊躍，得未曾有。是時天主，即從座起，偏袒右肩，頭面敬禮，住立佛前。白言：「世尊！有三摩地，名照明諸法。若有菩薩，善修習此三摩地者，則能入解一切諸法；復能獲得無量辯才，所謂：無著辯才、加持辯才、善巧辯才、美妙辯才、適意辯才、離縛辯才、安隱辯才、甚深辯才、微妙辯才、無等辯才，乃至獲得如來所有最上辯才。世尊！何故名為照明諸法三摩地？若菩薩摩訶薩得此三摩地者，於一切法無有尋伺及彼作意，若離此者，則無疑惑。若於諸法斷除疑惑，於一切處通達無礙。何以故？以彼諸法離自性故，若了諸法自性無有，彼菩薩則能入解阿字義門。所謂阿者無作，阿者普遍，阿者非有為，阿者非無為，阿者無不成就，阿者無所依止，阿者非動，阿者非亂，阿者非分別，阿者非離分別，阿者非畢竟，阿者非散壞，阿者非形色，阿者非顯色，阿者非住持，阿者非定住，阿者非知，阿者非見，阿者非言說，阿者非離言說，阿者非思議，阿者非離思議，阿者非去來，阿者非入出，阿者非有表，阿者非無表，阿者非名，阿者非相，阿者非對治，阿者非覆障，阿者非盡，阿者非無盡，阿者非二，阿者非不二，阿者非真實，阿者非虛妄，阿者非求，阿者非離求，阿者非淨，阿者非離淨，阿者非執，阿者非離執，阿者無生無所不生，無少法可生，阿者無滅，無所不滅，無少法可滅，阿者不空，無所不空，阿者無相，無所不相，阿者無願，無所不願。如是解已，知非戲論，是名入解阿字義門。

> At that time, in the assembly, there were eighty kotis of Light Sound Heaven beings. When they saw the Asura kings and even Brahma kings manifesting various miraculous transformations and making offerings before the World-Honored One, and heard the Tathāgata confer upon them the prophecy of Anuttarā Samyaksaṃbodhi, they were filled with joy and rapture, experiencing what they had never known before. Then the Heavenly Lord rose from his seat, bared his right shoulder, bowed with his head at the Buddha's feet in reverence, and stood before the Buddha. He said: "World-Honored One! There is a samādhi called 'Illuminating All Phenomena.' If a bodhisattva skillfully cultivates this samādhi, they will be able to understand and penetrate all phenomena; moreover, they will attain countless kinds of eloquence, namely: unconstrained eloquence, blessed eloquence, skillful eloquence, exquisite eloquence, delightful eloquence, unfettered eloquence, peaceful eloquence, profound eloquence, subtle eloquence, unequaled eloquence, and even attain the Tathāgata's supreme eloquence. World-Honored One! Why is it called the 'Illuminating All Phenomena' samādhi? If a bodhisattva-mahāsattva attains this samādhi, they have no seeking, pondering, or mental fabrication regarding all phenomena. If one departs from this, there is no doubt. If one eliminates doubt regarding all phenomena, one penetrates everywhere without obstruction. Why? Because all phenomena are devoid of intrinsic nature. If one understands that phenomena have no intrinsic nature, that bodhisattva is then able to enter and understand the meaning of the syllable 'A.' What is called 'A' means: A is non-creation; A is universality; A is not conditioned; A is not unconditioned; A accomplishes everything; A is without dependence; A is unmoving; A is undisturbed; A is non-discrimination; A is not apart from discrimination; A is not ultimate; A is not disintegration; A is not form; A is not appearance; A is not sustaining; A is not fixed abiding; A is not knowing; A is not seeing; A is not verbal expression; A is not apart from verbal expression; A is not conceptual thought; A is not apart from conceptual thought; A is not coming or going; A is not entering or exiting; A is not with expression; A is not without expression; A is not name; A is not characteristic; A is not remedy; A is not obstruction; A is not exhaustion; A is not inexhaustible; A is not duality; A is not non-duality; A is not reality; A is not illusion; A is not seeking; A is not apart from seeking; A is not purity; A is not apart from purity; A is not grasping; A is not apart from grasping; A is unborn yet nothing is not born from it—no slightest phenomenon is born; A is unceasing yet nothing is not ceased—no slightest phenomenon ceases; A is not emptiness yet nothing is not empty; A is signless yet nothing is without characteristics; A is wishless yet nothing is not wished for. Having understood thus, one knows this is not mere conceptual play—this is called entering the meaning of the syllable 'A.'"

「世尊！又復諸法從意中生，由阿字故引生達字，若能入解達字門者，則能入解一切教法。所謂入解有為法、無為法、有表法、無表法、世俗法、勝義法。世尊！勝義法者，唯一真如，以言詮顯，何由能解？世尊！如人夢中作種種事，夢境非實，但有假名，覺已了知，皆由心造。世尊！如空谷中傳於音響，自性無實，從和合生。世尊！如幻化人作諸幻事，愚夫不了，謂為實有。世尊！又如陽焰妄生水想，智者了知，本無其體。世尊！又如鏡中，現諸色像，妄生分別，實不可得；諸法性空，亦復如是。但為悅豫彼愚夫人，畢竟諸法本來寂靜。世尊！我昔曾聞先佛所說勝義諦法，得真實見。」

> "World-Honored One! Furthermore, all phenomena arise from the mind. From the syllable 'A' unfolds the syllable 'Dha.' If one can penetrate the gateway of the syllable 'Dha,' one can then understand all teachings—namely, conditioned phenomena, unconditioned phenomena, expressible phenomena, inexpressible phenomena, worldly truths, and ultimate truths. World-Honored One! As for the ultimate truth, it is solely Suchness itself. How can it be understood through verbal explanation? World-Honored One! Just as a person dreams of various events—the dream scene is not real, bearing only a nominal label, and upon waking, one realizes it was all created by the mind. World-Honored One! Just as sounds echo through an empty valley, their nature lacks true reality, arising from causal combinations. World-Honored One! Just as an illusory person performs illusory deeds, and foolish people, unaware, take them to be real. World-Honored One! Again, like a mirage falsely suggesting the presence of water, the wise understand that it has no actual substance. World-Honored One! Just as images appear in a mirror, giving rise to false distinctions, yet are ultimately unattainable—so too is the empty nature of all phenomena. They exist merely to delight those foolish beings, for in the end, all phenomena are originally peaceful and still. World-Honored One! I once heard from the Buddhas of the past the teaching of the ultimate truth and thereby gained true insight."

是諸天子，作此說已，佛所印可，頭面作禮，以偈讚佛：

> Then those celestial beings, having spoken thus and received the Buddha's approval, bowed their heads to the ground in reverence and praised the Buddha with verses.

「世尊善達第一義， 故能展轉說諸法，諸有聰慧佛真子， 於佛教海能遊戲。世間少智愚癡人， 由著我故不能解，我及我所本來空， 十方求之不可得。如見陽焰本非水， 愚夫妄想作水解，如是顛倒執為我， 皆由染慧迷真智。由於五欲生愛樂， 備受生死諸楚毒，諸蘊自性本來空， 愚夫枉墜於諸趣。彼無正智心狂亂， 於諸苦境妄為樂，為三毒火鎮燒然， 未甞覺悟生怖畏。愚夫不厭諸垢惑， 如隨怨賊為親友，聞如來說勝義空， 返生驚怖或輕毀。猶如世間怯弱人， 雖持利劍心憂怖，如來演暢正法門， 所謂微密一阿字。出生最上真實慧， 如平坦地生喬木，善能降伏眾魔軍， 速證無上菩提道。牟尼有諸勝弟子， 了達如是第一義，既自消伏三毒垢， 見餘毒者施法藥。以八正道大船筏， 運載群生出有海，令知諸法本來空， 息諸異論妄分別。明人捨邪歸正道， 夙昔曾修彼善根，了法體性本來空， 心無所著即解脫。若達法性即同佛， 是名大智那羅延，諸法性空無所空， 亦無繫縛及縛者。真如寂滅離諸相， 體非垢染亦非淨，以其法爾本如然， 非煩惱縛亦無斷。如是了知諸法性， 是人不久得菩提，自能得度亦利他， 善談正理不希報。有情常生虛妄想， 於境執著男女相，增長愚癡染污心， 猶如渴鹿奔陽焰。由彼彼業生諸趣， 此業皆由妄想生，了業體性本來空， 畢竟無有能作者。我等解佛所說義， 顯示難思妙法門，歸命牟尼大導師， 諸根寂靜無所著。如來清淨無瑕穢， 成就無邊功德海，於三界中作照明， 堪受諸天妙供養。我等於今大會中， 稱讚能仁大福聚，善哉無比二足尊， 究盡諸法實相義。以此所獲善根力， 迴施三有諸眾生，願於未來淨土中， 悉能成就菩提果。」

爾時世尊，知諸光音天子心之所念，於佛法中明了通達，具足殊勝廣大辯才，希望如來與授佛記。即於口中，放大光明。時尊者馬勝比丘覩是事已，合掌向佛，以偈問曰：

> At that time, the World-Honored One perceived the thoughts of the radiant celestial beings, who had clearly understood and penetrated the Buddha's teaching, possessed exceptional and vast eloquence, and hoped that the Thus-Come One would bestow upon them the prophecy of Buddhahood. So, from his mouth, he emitted a great light. Seeing this, the Venerable Mahākāśyapa joined his palms toward the Buddha and asked in verse:

「大悲救護世間者， 成就吉祥功德聚，以方便力息群疑， 放此光明極希有。眾會若聞佛所說， 心生淨信決定解，勤修妙行趣菩提， 超出輪迴生死海。一切天人阿脩羅， 為老病死所逼切，如來常以大悲心， 救濟令修八聖道。彼由勇猛大精進， 深心堅固無退屈，樂修如是妙法門， 誓證菩提求佛智。今此會眾無餘念， 一心瞻仰佛慈顏，願聞如來微妙音， 決除疑網生忻慶。覩佛現斯神變事， 口中放此淨光明，譬如痼疾遇良醫， 亦如孾兒顧慈母。何人請問深法藏， 滿足廣大悲願力，獲得最上祕密門， 感佛現斯希有事？眾會心皆大歡喜， 冀聞佛說光因緣，各能具足清淨心， 修習如是三摩地。」

> The Great Compassionate One who protects the world, Accumulating merits auspicious and vast, With skillful means dispels all doubts, Releasing this radiance, supremely rare. When the assembly hears the Buddha's words, Faith arises, clear and resolute, They diligently cultivate the path to awakening, Crossing beyond the ocean of birth and death. All devas, humans, and asuras, Oppressed by aging, sickness, and death— The Tathāgata, with boundless compassion, Leads them to the Noble Eightfold Path. With courageous diligence and unwavering hearts, Firm in mind, never turning back, They delight in this sublime teaching, Vowing to attain awakening and the Buddha's wisdom. This assembly, with no other thoughts, Gazes upon the Buddha's compassionate face, Yearning to hear his subtle voice, To dispel the net of doubts and rejoice. Seeing the Buddha's miraculous display, Light streams from his mouth, pure and bright— Like a chronic illness met with a skilled healer, Or an infant gazing upon its loving mother. Who now asks of the profound Dharma treasury, Fulfilling the vast power of great vows, To obtain the supreme secret gate, Inspiring the Buddha's wondrous deed? The assembly's hearts are filled with joy, Eager to hear the source of this light, Each one, with a pure and steadfast mind, Cultivating this samādhi with devotion.

爾時世尊為馬勝比丘說伽陀曰：

> At that time, the World-Honored One spoke a verse to the Venerable Asvajit:

「馬勝具足妙辯才， 能應群心發斯問，今正是時說此因， 斯則如來神變力。此諸光音天子眾， 往昔曾供無數佛，觀察世間苦眾生， 誓求佛道而濟度。已修廣大真實行， 決定當得一切智，為彼深著邪見者， 指示咸令歸正道。彼等由聞佛正教， 深入義味生尊重，猶如世間諸女人， 喜得生男心滿足。是諸天子心清淨， 志求無上佛菩提，曾於那由他劫中， 修習利他殊勝行。所化眾生無限量， 皆能發起大乘心，具足福智相嚴身， 星宿劫中皆作佛。彼諸天子成佛時， 國土無量百千億，廣博殊妙不思議， 種種莊嚴無與等。三惡趣及八無暇， 彼諸佛剎未嘗聞，亦無求證二乘人， 各各咸登不退地。又彼諸佛剎土中， 有情壽量悉同等，滿足十億恒河沙， 常能承事於諸佛。若令那由他眾生， 依二乘法取滅度，不如能化於一人， 或男或女修大行。以初福聚比於此， 百千萬分不及一，何況勸勵於多人， 安住大乘菩薩道。馬勝汝今當諦聽， 如來出世甚希有，譬如優曇鉢羅花， 經無邊劫難值遇。善巧方便說法師， 能示真實無為道，志求寂靜菩提者， 應當恭敬常親近。那由他數諸天子， 散妙寶衣從空下，復以清淨妙伽他， 稱讚如來勝功德。佛說寂靜甘露法， 能袪眾生煩惱熱，若依如來教奉行， 漸次得成無上覺。」

> Excellent is Mañjuśrī's eloquence, Able to ask this question for all hearts; Now is the time to speak this cause, Such is the Tathāgata's miraculous power. These beings of the Light-Sound Heaven, Once made offerings to countless Buddhas; Observing the world's suffering beings, They vowed to seek Buddhahood and deliver them. They have cultivated vast and true practices, Resolved to attain all-knowing wisdom; For those deeply attached to wrong views, They show the path and guide them to the right way. Hearing the Buddha's true teachings, They penetrate the meaning and grow in reverence— Just as women in the world rejoice When they give birth to a son, their hearts fulfilled. These heavenly beings, pure in mind, Aspire to the supreme Buddha's enlightenment; Throughout immeasurable kalpas, They have practiced sublime deeds for others' benefit. The beings they have transformed are countless— All have awakened the Mahāyāna mind; Adorned with merit and wisdom, In the Star-Kalpa they will all become Buddhas. When these beings attain Buddhahood, Their lands will number hundreds of billions— Vast, sublime, and unimaginable, With adornments beyond compare. The three lower realms and eight unfavorable states— Such places will never be known in those Buddha-lands; Nor will there be seekers of the Two Vehicles, For all will dwell on the stage of non-retrogression. In those Buddha-lands, All beings share the same lifespan— Fulfilling ten billion Ganges' sands in years, Always able to serve the Buddhas. Even if one led immeasurable beings To liberation through the Two Vehicles' path, It would not equal guiding one person— Whether man or woman—to cultivate the great practice. The initial merit compared to this Cannot match even a hundred-thousandth part; How much less the merit of encouraging many To abide in the Bodhisattva path of the Great Vehicle. Mañjuśrī, now listen carefully: The Tathāgata's appearance is extremely rare— Like the udumbara flower, Hard to encounter across countless kalpas. A teacher skilled in means, Who reveals the true unconditioned path— Those who seek tranquil enlightenment Should revere and always draw near. Those countless heavenly beings Scatter fine jeweled robes from the sky; Again with pure and sublime verses, They praise the Tathāgata's supreme virtues. The Buddha speaks the peaceful nectar of Dharma, Dispelling beings' afflictions and heat; If one follows the Tathāgata's teachings, Gradually one attains supreme enlightenment.

## 父子合集經卷第十

> Collection of the Father and Son Sutra, Scroll 10