---
title: "大法炬陀羅尼經 · 29 三昧因緣品"
description: "大法炬陀羅尼經由隋代闍那崛多翻譯，屬大乘佛教密教部經典。該經闡述陀羅尼法門，強調咒語的修行力量與功德，涵攝教義講解、修行法門及功德利益。歷史背景上，隋代是佛教經典翻譯的重要時期，闍那崛多作為譯經僧，貢獻卓著。此經在佛教中地位崇高，被視為密教基礎經典之一，對後世密宗發展影響深遠，有助於信徒積聚福德與智慧。"
url: "https://rushiwowen.co/en/r/cme1kelx701gel204sdxejqo8"
---

### 大法炬陀羅尼經三昧因緣品第二十九

> Chapter 29: On Samadhi Causes and Conditions

佛告阿難：「時天帝釋白彼放光如來言：『世尊！何因何緣，先此億數諸菩薩等請問法門，如來不即為其解釋。因此詣於祭火王園，如來世尊任其所趣，而亦獲斯大利益也？』爾時放光如來告天帝言：『憍尸迦！汝問何因緣故，彼諸菩薩請問法已，如來不即為解說者。汝等諦聽。以彼菩薩法有所願，乃於如是無礙行處生不信心。以是因緣，我先令彼諸菩薩等詣王園林，入大禪定自思法門。何以故？憍尸迦！彼諸菩薩已於過去經十四億諸如來應供正遍覺所修行供養。彼所作事，諸菩薩等以三昧力明了見知。既念知已，觀諸世間，惟有如是生老死墮移處轉生。彼諸菩薩於十四億諸如來所請行法時亦有壞信，諸菩薩等以好為惡起願行故，今處地獄仍受重殃。諸菩薩等覩斯事故，心生大恐。既恐怖已，於有為法發厭離心，咸作是言：「嗚呼！世間大苦。我從昔來耽樂懈怠，不信如來、謗毀法僧，多興惡業無事不為。以是惡故，將恐同彼往昔菩薩於十四億諸如來所生不信心惡行菩薩墮地獄中。願勿令我受如是法，亦勿令我墮不信地。」彼諸菩薩發是願已，於如來所正信不壞發歡喜心，發是心已即得住於不退地忍。』時天帝釋復白彼佛言：『世尊！斯諸菩薩從何處所能生是智，知見往昔十四億數諸如來所修行事也？』佛告天帝釋：『是大智聚，還是如來之所顯示。云何顯示？於彼如來應供正遍覺入於師子奮迅定時，佛神力故，令諸眾生咸得寂定發生知見，皆覩過去所經諸事。彼等由是三昧力故，即得破除無明㲉藏。如師子王大鳴吼時，悉能驚怖一切禽獸，無問強弱、若行若住，聞彼吼聲各藏巖穴。譬如雲霧遍滿虛空，大風一起須臾磨滅。爾時空中所有諸星乃至微小一切皆現，月輪明朗威光普照。如是憍尸迦，如來入此師子三昧，為諸眾生一切無知無明藏聚，自外諸餘所有煩惱，莫不咸作破滅因緣。昔來所造一切善根，自然清淨無復煩惱，咸皆緣此三昧故。』爾時天帝釋復白彼佛言：『世尊！我等樂聞彼諸菩薩林下所入三昧名字，惟願解說，我當受持。』爾時佛告天帝釋言：『憍尸迦！汝今諦聽，善思念之，我為汝說諸菩薩等三昧名字力無畏等。憍尸迦！諸菩薩等彼時所得三昧，有三種決定斷疑。何等為三？所謂入世間巧方便三昧，即初住大乘菩薩三昧初憶念時、後成就時、轉寬大時。』天帝釋復言：『世尊！云何名為入世間巧方便三昧？』佛告天帝釋言：『憍尸迦！有菩薩摩訶薩入一三昧，名曰淳至。以彼三昧力故，如是三種方便業藏可得證知。是中入世間巧方便三昧已，然後復入三教業藏，見一切法同於虛空。言世間者，所謂世間眾生所行作處、往來處輪轉處、著我行處、著我所行處、著眾生行處、著有無行處。昔來所作，或裸露形體、或熱時重覆，或觀天變或察地動、或占日月或視星辰、或相人形貌、或往還良日，諸如是等妄說吉凶，或習世間禮儀書數算曆一切伎藝，或行呪術祕方工巧種種事業，或商賈往來為他使命，或共他語議好為諍論，或所不應說輒即出言，或棄正思惟起諸惡覺，如是等事名世間也。其有菩薩初住乘者，隨順世間所行事業，一心專念相續不斷，亦如絲縷無有絕時。以不斷故沈溺我想，於我想中專心執持，分別如是世間諸事。既分別已，即於菩薩荷負事中深生恐怖。以恐怖故，諸佛世尊即便放捨不為說法。憍尸迦！如來云何不為其說？以諸凡夫種種受身，彼等受時為愛所縛，世間之事無所不為，放逸亂心造諸逆罪。以造逆故惡業具足，是故如來不為其說。憍尸迦！以是因緣，諸佛如來應供正遍覺不記是人當來作佛。憍尸迦！彼愚癡人無知無解，殺父害母及餘重障，佛法僧所憍慢放逸，耽著我想癡如小兒。彼作是已，佛不為說。憍尸迦！汝今當知，非佛世尊於眾生所有祕悋心而不為說。復次憍尸迦！如是三昧，於三言教阿字為初，然後方顯四十二句。阿字初句五五為分，其四十一句一切名字展轉相呼，當如是知。憍尸迦，譬如羊毛入諸染色，隨所入處得種種名，或青或白、或赤或黃、或紅或紫、或同頗梨，如是諸色隨本受名。如是憍尸迦！是中阿字於一切語言最為初首，餘四十二字隨助音句，和合莊嚴攝持比類轉生諸字，與諸語言辭辯相應，勢力清淨眷屬相著，彼等皆攝阿字門中。憍尸迦！是為世間語言成就法，亦能巧成世間三昧。雖曰三昧猶是退法，以退法故但損減心，心損減故不能牢固成就諸根，根不成故不能勇猛發勤精進，以精進根不成就故則不能荷菩薩重擔而亦不能說法教化。得三昧時，設能成彼世間諸事，然出離者不須常修。復次憍尸迦！更有三昧名通達法界，唯不退轉菩薩摩訶薩於三世中皆能成就。云何名為通達法界？如是菩薩因此三昧，得念智力名曰斷染，知此大地最極下際住於水上，普皆柔軟破壞分裂有空缺故，更以餘種山石相依和合成地，如是中間無空缺處。以得清淨熏修知見力無畏等故，於地界中無有障礙，皆悉能作種種神通，一彈指頃能於大地出沒往來。憍尸迦！譬如城邑聚落之外有大水池，於春夏日多諸女人入是池中遊戲澡浴，彼於水中或出或沒或往或來自在無礙。如是憍尸迦！菩薩得此通達法界勝三昧時，以神通力於大地中出沒自在亦復如是。然彼心初不取地相，惟念風輪而亦無有風輪相想。彼菩薩變化自身亦復如是無有著處，而見其身住在空中。如是觀已，即於其間飛騰虛空，然後化作微塵之身遍滿虛空，人眼不見。彼風輪界持心亦遍，轉更增闊一切如風，身雖不現然是化身，滿彼空中作虛空想。雖於此身作虛空想，而終不離諸界覺知。如是知已住於虛空，住虛空已念無法想，亦無為他現身相想，是故復能以彼多身合為一身，又能徹過山石牆壁無有障礙，亦能履空如地，於虛空中行住坐臥，具足如是種種神通。菩薩復念所有水界，知彼水界本所住處。因彼水界，復如是知此身亦爾，如彼水界有如是色。住是中已復念水界，住是中故便能更念大雲輪界。知彼雲輪所從來處唯因緣生，雨從何來亦復如是。觀彼行處皆分別知，是中有雲無雲、有雨無雨皆如是知，但從因緣生世諦事。作如是入住是中已，因放大雨彼二和合，潤洽大地所有卉木樹林眾物。如是一切皆依大地，以水潤澤彼彼生長。有智之人取彼草木，及加功力火遂得生。彼火生已，然其自體所生之處，是中火業還自燒彼本生草木，況復餘物。是故阿字得名為火亦名為怨。而彼復以地在水上，故言地界。是地所有叢林樹木，以水潤之故得增長，然後出火，彼火因風轉更增盛。而彼菩薩復作是念：「斯皆作法。所謂因地出火而住虛空，是火及風二共和合，故知此等但有生滅。」見生滅已得二神通。而彼風輪即第四大，非色法故，眼不能見；彼惟觸故，是身所知。耳不能聞，餘無所覺，不可執持。上行於空下迫於地，飛沙走石散土揚塵，世間愚癡憶想分別，言黃黑風此來彼去。而實彼風不可覩見。何以故？彼風從空因緣而生，無住處故。憍尸迦！如是次第風界不可見，依彼虛空無有邊際，故謂之大。是中菩薩依於虛空，取彼風相觀見自身無有身分，知身無分即是實智。得彼智已入於風界，處風界時除去一切皮肉筋骨，解脫眾縛無有住處如空中風，隨所欲作神通變化如意即成。於彼風中無覺知想。何以故？心風和合久熏修故。復作是念：「此虛空中都無所有無可依處，云何執著？」如是念時，隨欲生處即得往生。彼能如是攝持具足，於中不著亦不被縛，雖生惡趣正念現前，若生若死如是等處，以心風故分別生死，而於生死亦不覺知。如彼風界，不可攝持、不可執捉、不可眼見、不可心知、不可智證、不可言說，四大事業皆悉如是，以無邊心如是覺知。云何無邊？謂佛如來於真實中不說諸界，彼諸法中具足而有希有之法，然無說者。

> The Buddha said to Ananda: "At that time, the Lord of Gods asked the Radiant Light Buddha: 'World-Honored One, why is it that when those countless bodhisattvas asked about the Dharma, you did not immediately explain it to them, but instead let them go to the Garden of the Fire-Worshipping King, and yet they still gained such great benefit from it?' Then the Radiant Light Buddha told the Lord of Gods: 'Kaushika, you ask why I did not explain when those bodhisattvas asked about the Dharma. Listen carefully. Because those bodhisattvas had certain wishes, they could not believe in such unimpeded practice. For this reason, I first had them go to the King's garden to enter deep meditation and contemplate the Dharma on their own. Why? Because those bodhisattvas had, over the past fourteen billion Tathagatas, practiced and made offerings. With their meditative power, they clearly saw and understood these past deeds. Once they remembered, they observed the world and saw only birth, old age, death, falling, moving, and rebirth. These bodhisattvas, when learning the Dharma from those fourteen billion Tathagatas, had also broken faith, mistaking good for evil and making wishes based on wrong actions. Therefore, they are now in hells suffering heavy retribution. Seeing this, they were terrified. Terrified, they became disillusioned with conditioned existence and cried out: "Ah! The world is full of great suffering. From the past, we have indulged in pleasure and laziness, not believing in the Tathagata, slandering the Dharma and Sangha, committing many evil deeds without restraint. Because of this evil, we fear ending up like those bodhisattvas of the past who, lacking faith in the fourteen billion Tathagatas, fell into hells. May we not experience such things, and may we not fall into a state of disbelief." Having made these wishes, they developed unwavering faith in the Tathagata and joyful hearts. With this, they abided in the patience of irreversibility.' Then the Lord of Gods asked: 'World-Honored One, where do these bodhisattvas get the wisdom to know the past deeds performed in the presence of the fourteen billion Tathagatas?' The Buddha told him: 'This great wisdom comes from the Tathagata's revelation. How is it revealed? When the Tathagata enters the Lion's Roar Samadhi, through his divine power, all beings become calm and gain insight, seeing past events. Through the power of this samadhi, they break open the shell of ignorance. Just as when a lion king roars, all animals, strong or weak, whether moving or resting, hide in caves in fear. It is like clouds and mist covering the sky; when a great wind arises, they vanish in an instant. Then all the stars, even the smallest, appear in the sky, and the bright moon shines its light everywhere. So, Kaushika, when the Tathagata enters this Lion's Samadhi, all the collections of ignorance and all other afflictions of beings become causes for their destruction. All good roots planted in the past become naturally pure, free from affliction, all because of this samadhi.' Then the Lord of Gods asked: 'World-Honored One, we would like to know the name of the samadhi those bodhisattvas entered under the trees. Please explain it, and we will uphold it.' The Buddha told him: 'Kaushika, listen carefully and think deeply. I will tell you the name of the samadhi they attained and its powers and fearlessness. At that time, they attained a samadhi with three kinds of decisive resolution of doubt. What are the three? The samadhi of skillful means for entering the world, which is the samadhi of bodhisattvas newly abiding in the Great Vehicle—at the time of first remembrance, later achievement, and expanded scope.' The Lord of Gods asked: 'World-Honored One, what is the samadhi of skillful means for entering the world?' The Buddha replied: 'Kaushika, some bodhisattvas enter a samadhi called "Sincerity." Through its power, they can know these three kinds of stores of skillful action. After entering the samadhi of skillful means for entering the world, they enter the store of three teachings and see all dharmas as like empty space. "World" refers to where worldly beings act, come and go, and revolve; where they cling to self, to what belongs to self, to beings, and to existence and nonexistence. Past actions include going naked, wearing heavy clothes in heat, observing celestial changes or earth tremors, divining by sun, moon, or stars, reading people's faces, choosing auspicious days, falsely telling fortunes, learning worldly etiquette, writing, mathematics, calendars, arts, practicing spells and crafts, engaging in trade or serving as messengers, arguing, speaking improperly, abandoning right thought for wrong thoughts—these are called "worldly." Those newly abiding in the vehicle, while following worldly activities, focus their minds continuously without pause, like a thread never broken. Being unbroken, they sink into the idea of self, clinging to it and discriminating worldly matters. Once they discriminate, they become deeply afraid of the bodhisattva's burdens. Because of this fear, the Buddhas let them go and do not teach them. Why don't they teach? Because ordinary beings, taking various forms bound by craving, do everything worldly. With distracted minds, they commit heinous offenses. With these offenses, evil karma is complete, so the Buddhas do not teach. Therefore, the Tathagatas do not predict they will become Buddhas. Those foolish people, ignorant and without understanding, kill their fathers and mothers and commit other heavy sins. Arrogant and negligent, clinging to the idea of self like children, they do such things, so the Buddhas do not teach. Know that it is not that the Buddhas are miserly with their teachings. Moreover, Kaushika, this samadhi begins with the syllable "Ah" and then reveals the forty-two syllables. The first syllable "Ah" is divided into five groups. The forty-one other syllables all relate to each other by constant interrelation. Know this. For example, wool dipped into dyes takes on different names based on the color—blue, white, red, yellow, red, purple, or crystal—each named according to the dye. So, Kaushika, the syllable "Ah" is the first among all languages. The remaining forty-two syllables, supported by sounds, combine and contrast, generating other sounds, related to speech, endowed with clarity, and linked to their companions—all are included within the syllable "Ah." This is the worldly method of language, which can also skillfully achieve worldly samadhi. Yet this samadhi is still subject to regression. Because of regression, it only reduces the mind; with a reduced mind, one cannot firmly establish the sense faculties; without well-established faculties, one cannot be diligent and vigorous; without diligence, one cannot bear the bodhisattva's burden or teach and transform others. Even if one achieves worldly success through this samadhi, those seeking liberation need not practice it constantly. Furthermore, Kaushika, there is a samadhi called "Penetrating the Realm of Reality," which only irreversible bodhisattvas can achieve in all three times. What is penetrating the realm of reality? Through this samadhi, a bodhisattva gains the wisdom-memory called "Eliminating Defilement," knowing that the earth rests on water, which is soft, broken, and fissured, and that other substances—rocks and mountains—combine to form solid ground without gaps. With pure, cultivated insight and powers of fearlessness, he has no obstacles in the earth element and can perform various miracles. In a snap of the fingers, he can emerge and disappear from the ground or move freely. For example, outside a city or town, there is a large pond. In spring and summer, many women enter it to play and bathe, emerging, submerging, or moving freely without any hindrance. So, too, a bodhisattva who attains this samadhi can move through the earth freely. But at first, he does not grasp the earth's appearance; he only thinks of the wind element, yet has no concept of wind. He transforms his body without any attachment, seeing it in the sky. With this insight, he flies into the sky, then transforms into particles filling the sky, invisible to human eyes. His mind pervades the wind element, becoming broad like wind. Though invisible, his transformed body fills the sky as if it were space. Even while thinking of the body as space, he never loses awareness of the elements. Thus aware, he abides in space, thinking there are no dharmas and no appearance of his body for others. Therefore, he can merge many bodies into one, pass through mountains and walls without obstruction, walk in the sky as on ground, and perform all these miracles in the sky. The bodhisattva also contemplates the water element, knowing its original abode. Through the water element, he knows his body is likewise of such color. Abiding in this, he contemplates the great cloud element, knowing that clouds arise only from causes. The same applies to rain. He fully perceives where clouds exist or not, where rain falls or not, all as worldly truths arising from causes. Abiding thus, because of heavy rain, the earth is moistened, and all plants and trees grow. All depend on earth, and with moisture, they thrive. Wise people take plants, and with effort, fire arises. Once fire arises, it burns the very plants from which it came, let alone other things. Therefore, the syllable "Ah" is called fire and also called enemy. The earth rests on water, hence the earth element. All trees and plants grow with moisture, then produce fire, which, fanned by wind, grows stronger. The bodhisattva thinks: "These are all conditioned phenomena. Fire arises from earth and abides in space; fire and wind combine—thus they have only arising and ceasing." Seeing arising and ceasing, he attains two kinds of superknowledges. The wind element, the fourth great element, being formless, cannot be seen by the eye; it is only felt by the body. It cannot be heard and has no other sensations; it cannot be grasped. It rises in the sky and presses down on the earth, blowing sand and scattering dust. Foolish people imagine and discriminate, saying "yellow wind" or "black wind" comes and goes. But the wind itself cannot be seen. Why? Because it arises from space through causes and has no abode. Thus, Kaushika, the wind element is invisible; based on space, it is boundless, hence called "great." A bodhisattva, relying on space, takes the wind's appearance and observes his own body as without form. Knowing the body as formless is true wisdom. With this wisdom, he enters the wind element. When abiding in the wind element, he removes all flesh and skin, breaks all bonds, and has no abode, like wind in space. Whatever miracle he wishes to perform, it immediately succeeds. He has no feeling of awareness in the wind. Why? Because of long cultivation of the union of mind and wind. Then he thinks: "This space has nothing and no support. Why cling?" With this thought, wherever he wishes to be born, he is born there. He holds and possesses this ability without being attached or bound. Even if born in an evil realm, right mindfulness is present. Through the mind-wind, he discriminates birth and death, but does not become aware of them. Like the wind element, it cannot be grasped, held, seen by the eye, known by the mind, proven by wisdom, or spoken of. The four great elements operate this way. With a boundless mind, he realizes this. What is boundless? The Tathagata, in truth, does not speak of the elements. Within those dharmas, there is the rare, yet no one speaks of it."

「『復次憍尸迦！若諸菩薩有如是等勝神通者，名得神通心得自在。云何名為心自在也？彼心能得自在用故。復以何義心得自在？知此四大無識無心、是頑礙法，遍一切處無際無邊，然而彼心復能入是無心法中分別稱量。如彼地界頑礙無邊，是中能生種種草木枝葉華果，復有種種寶樹寶柱，復有種種眾生依住。即於彼中復有可見不可見者，所謂地界依水、水界依火、火依於風，如是一切皆悉稱量。是中地界者，所謂皮肉筋骨爪齒，乃至髮毛等。水界者，所謂淚汗膿血洟唾，乃至大小便利等。火界者，所謂暖熱溫煩，乃至自惱惱他、令食消熟等。風界者，所謂語言、出息入息，乃至屈伸往來等。如是一切彼皆分別，既分別已而復思惟：「今此四大無有邊量，世間眾生知見此身則有邊量。云何得言無量無邊，而復名為有量有邊也？」彼復思惟：「今此諸界無邊量者，以彼心界無有邊故，令是業行亦無有邊，乃至願智證作語言皆亦無邊。何以故？以彼本來無生無邊故。若彼未轉生死眾生，或時可作如是分別有邊量也。」彼復思惟：「如此諸大四種界聚無邊攝持，是故我今應當發彼無邊神通，亦應成就無邊神通，亦成就彼無邊智業，乃至成就所有種種無邊語言，而教化彼諸世界中一切眾生，所有心行作業生死有所取時，凡諸所受種種果報、種種語言悉皆應知。乃至於彼生死有中，作業法用、行事功能亦應悉知。復應現彼聲聞藏印，悉令成滿三十七種助菩提法。亦當於彼無佛之世現辟支佛利益世間，惟以如是力無畏等，現彼種種神通教化。」』

> "Furthermore, Kaushika, when bodhisattvas possess such superior spiritual powers, they are said to have attained spiritual powers and mastery of the mind. What does it mean to have 'mastery of the mind'? It means the mind can be freely used at will. And why is it called mastery of the mind? Because they understand that these four elements (earth, water, fire, wind) are without consciousness or mind—they are rigid, obstructive phenomena that pervade all places without boundary or limit. Yet the mind can enter these mindless phenomena, analyzing and measuring them. Just as the earth element, rigid and boundless, gives rise to various grasses, trees, branches, leaves, flowers, and fruits, as well as precious trees and pillars, and supports countless sentient beings, including both visible and invisible ones—so too does the mind measure everything: the earth element relying on water, water on fire, fire on wind, and so on. Here, the 'earth element' refers to skin, flesh, muscles, bones, teeth, nails, and even hair. The 'water element' refers to tears, sweat, pus, blood, snot, saliva, and even urine and excrement. The 'fire element' refers to warmth, heat, fever, and irritation, including self-affliction and afflicting others, as well as the digestion of food. The 'wind element' refers to speech, inhalation, exhalation, and even bending, stretching, and movement. Having analyzed all this, they then reflect: 'These four elements are without limit. Yet sentient beings in the world, by perceiving this body, see it as limited. How can we say it is immeasurable and boundless, yet also called measurable and bounded?' They further think: 'These elements are boundless because the mind itself is boundless, making actions and deeds boundless as well. Even vows, wisdom, realization, and speech are boundless. Why? Because originally, they are unborn and boundless. Only ordinary beings who have not yet transcended birth and death might make such distinctions of limit.' They also reflect: 'Since these four great elements are boundlessly gathered and sustained, I should now develop boundless spiritual powers, accomplish boundless spiritual powers, and achieve boundless wisdom and deeds, even including all kinds of boundless speech, to teach sentient beings throughout all worlds. Whatever mental activities, actions, birth-and-death experiences, or attachments they have—all their various karmic results and forms of speech should be understood. Even within the cycle of birth and death, the methods of action, functions, and workings should be fully known. Furthermore, I should manifest the seal of the Shravaka teachings, fulfilling all thirty-seven factors of enlightenment. In times without a Buddha, I should appear as a Pratyekabuddha to benefit the world, using only such powers and fearlessness to manifest various spiritual teachings and transformations.'"

「阿難！時彼放光如來復告天帝釋言：『憍尸迦！若當用是三昧，豈不得彼一切智也？』天帝釋言：『世尊！如是法中得心自在故。』佛言：『憍尸迦！汝先所問何等三昧能生智業者，憍尸迦！復有三昧名建立上昇。此諸菩薩摩訶薩等於彼林中入此三昧，入三昧已斯諸菩薩而出上故，故言昇上，亦是如來方便語言增長。如來方便語增長已，能於如來一切巧妙方便事中，無不持者、無不入者、無不覺者。彼既覺已，即於一切世間所有有為相續諸行法中起不樂想。憍尸迦！云何於彼起不樂想？是處無一眾生能無過者，皆以有過故後時受罰。』帝釋復言：『世尊！罰何事也？』佛告憍尸迦：『此義可知而不可說。何以故？我今不可為是眾生具說斯事，惟應為是諸眾生等略論斯耳。憍尸迦！如來世尊具略說法，惟於世界假名處行，非為第一真實義也。憍尸迦！汝於先世大樹善根而未顯發，猶如猛火在深坑中，厚土覆上亦難顯現。憍尸迦！於意云何？彼火雖盛，被土覆時，得為火業焚燒用不？』『不也。世尊！彼火既覆，無所能為。』佛言：『憍尸迦！汝應思惟如來所說三種言教業藏法門具足分別。憍尸迦！汝當思念如來世尊師子奮迅三昧。憍尸迦！汝今應念寶火如來應供正遍覺出濁惡世，汝於爾時已種善根，方便果報於彼眾中得為第六菩薩摩訶薩。』阿難！爾時彼天帝釋從佛得聞往昔之事，即能憶念過去九億諸如來所發菩提心行菩薩事。憶念是已，生大歡喜，由諸如來熏修力故，勤行不息、法義不斷，故令問佛而得加持。阿難！時天帝釋即從坐起，偏袒右髆右膝著地，合掌向佛而說偈言：

> "Ananda! At that time, the Radiant Light Tathagata spoke again to Śakra, Lord of Gods: 'Kauśika, if one practices this samadhi, would one not attain all-knowing wisdom?' Śakra replied, 'World-Honored One, because one gains mastery over the mind through such a teaching.' The Buddha said, 'Kauśika, regarding your earlier question about which samadhi can generate wisdom, Kauśika, there is a samadhi called "Establishing and Ascending." These great bodhisattvas, having entered this samadhi in that forest, rise upward; therefore it is called "ascending." This is also the Tathagata's skillful speech and growth of teachings. Once the Tathagata's skillful words have grown, there is nothing in all the Tathagata's ingenious and expedient methods that is not upheld, nothing not penetrated, nothing not understood. Having understood this, they develop a sense of disenchantment with all worldly conditioned phenomena and the ongoing flow of habitual patterns. Kauśika, how does one develop this disenchantment? In such a state, there is not a single being without fault; all eventually face consequences for their faults.' Śakra asked, 'World-Honored One, what consequences?' The Buddha told Kauśika, 'This meaning can be known but cannot be fully explained. Why? I cannot fully explain this matter to these beings now; I should only outline it briefly for them. Kauśika, the Tathagata, World-Honored One, teaches in concise terms, but this is only a worldly designation, not the ultimate truth. Kauśika, in past lives, you had deep virtuous roots that have not yet blossomed, like a raging fire buried deep in a pit, covered by thick soil, making it hard to manifest. Kauśika, what do you think? Even if that fire is fierce, once covered with soil, can it perform the function of burning?' 'No, World-Honored One. Once covered, that fire is powerless.' The Buddha said, 'Kauśika, you should contemplate the Tathagata's teaching on the three kinds of verbal teachings and the treasury of karma, fully discerning them. Kauśika, you should recall the Tathagata's Lion's Prowess Samadhi. Kauśika, now remember the Jewel Fire Tathagata, the Worthy One, the Fully Enlightened One, who appeared in a defiled age. At that time, you had already planted virtuous roots, and through karmic results of skillful means, you became the sixth great bodhisattva in that assembly.' Ananda! At that time, having heard these past events from the Buddha, Śakra, Lord of Gods, was able to recall the bodhisattva practices and mind of enlightenment he had generated in the presence of ninety million past Tathagatas. Recalling this, he felt great joy. Through the power of the Tathagatas' cultivation, he practiced diligently without ceasing, with the meaning of the Dharma uninterrupted. Therefore, he asked the Buddha and received his blessings. Ananda! Then Śakra rose from his seat, bared his right shoulder, knelt on his right knee, and with palms together addressed the Buddha in verse:

「『誰知佛教音， 入此總持門？誰能分別問， 巧方便無礙？知時而為說， 非時聖不言，善達時宜趣， 如來開法眼。』

> "Who truly knows the sound of Buddha's teaching, And enters this gate of all-encompassing Dharma? Who can ask with discerning questions, Skillfully using endless, adaptable means? Knowing the right time to speak, A sage remains silent when the time is wrong. Perfectly understanding the proper timing and context, The Tathagata opens the Dharma-eye of insight."

「阿難！時彼帝釋憶念過去九億佛所諸願行事，了了分明，猶夢所覩晝曾更事，皆能憶知。此亦如是過去所有一切事業，分明了知無所疑惑。所謂彼時住處皆悉覺知，及彼色相今雖不現亦皆了知，乃至彼時思惟分別諸所作事亦皆了知不作邊界。彼時復作如是憶念夢從何生？彼即思惟，知從緣生。爾時天帝釋既知此夢從緣生已，即以如夢中想觀，觀彼世間，見過去世種種住事。如是知已，更以過去夢觀方便思惟稱量。稱量何事？謂我所覺、我所覺者。我及眾生處處流轉輪迴大苦，如是受已。復以現在方便，悉皆觀見過去世時有如是事，而於彼等諸如來所成就善根滿菩提道。彼所作事，所謂過去名等此亦可得。若可得者，而我彼身今在何處？又彼過去諸佛生身復在何處？亦於彼時有諸聲聞得漏盡者，身及神通功德勝事復在何處？若無如是名事處者，如來世尊何因論說？是故定知過去為有。彼復思惟：『我今自可以所思念，請問如來，決斷疑網。』

「阿難！時彼如來知天帝釋心有疑念，即復告言：『汝憍尸迦！生是念者，可謂疑惑未盡除故。憍尸迦！汝向可不如彼夢想憶知此事耶？然彼夢事既不可得，惟見往昔曾所更事而言說耳。憍尸迦！汝若如夢而知，如佛如來說於往昔所經之事，定如是解，如是持者是為執著。云何執著？所謂念過去事。不可於過去事中而生執想。何以故？彼但是無，是故不可於彼無中而生愛著。汝今已於無法生分別者，憍尸迦！如是一切義於中思惟分別所起所說之處，所有依著皆不可得。應如是說，如彼過去事皆是無，今惟以智知彼曾有，而過去實無。然此三世其義已決。云何已決？所謂世者世也。是故汝等於是法中應知印相。云何印相？此義真實不可破壞。我為汝等如是種種開發顯示此有無義，汝亦不可以世辯問，是中惟應須作如是言教事也。今汝等為何事故在佛前坐？而汝等本為次第入我方便說中，云何於今更生疑網？憍尸迦！汝今猶於如來所說法處，決定施作穢濁事耶？憍尸迦！汝等莫於如來法中施造穢濁。何以故？諸佛如來應供正遍覺所說清淨無有穢濁。』

「阿難！彼天帝釋復白放光佛言：『世尊！我於此坐聞是方便微妙譬喻，生此疑心，如如來說。雖然，而我復疑，我等前在須彌山頂，於佛所說我思念時，有一經典名曰曠女，來現在心。以是因緣，我得承佛勝大威神，故於今者敢興斯問。如世尊說夢想譬喻，知此事已，除斷我等過去所有一切疑心。惟願世尊說是經典令我等聞。』佛言：『憍尸迦！汝所問事未可斷者，但此億數菩薩少有正問，事宜先決。然後得說此修多羅，斷汝所疑。又憍尸迦！爾今且還須彌山頂。既住彼已，我於彼處化一蓮花，名曰珠水天華，汝宜少時住彼根下。』時天帝釋如是念：『如來世尊放棄遣我，以我問此曠女經故。我於今日當承聖旨，義無違逆。』時天帝釋即從座起，至須彌山頂，住彼處已復作是念：『我今且住自宮，聽佛世尊垂慈念我，我當歸敬。』」

## 大法炬陀羅尼經卷第十二