菩薩見實會第十六之七兜率陀天授記品第十六
Chapter Sixteen: The Devas of the Tuṣita Heaven Prediction of Enlightenment
爾時八億兜率陀天，見諸阿修羅伽樓羅，乃至夜摩天等供養如來，聞授記已，欣喜踊躍作如是念：「於何等法，世尊與授阿耨多羅三藐三菩提記？為色受記受想行識得授阿耨多羅三藐三菩提記耶？」彼等諸天復作是念：「非與色記，亦復非與受想行識阿耨多羅三藐三菩提記。何以故？色既不生，菩提亦不生。云何無生色能寤無生菩提？如是乃至識亦不生，云何無生識能寤無生菩提？色既不滅，菩提亦不滅，云何不滅色能寤不滅菩提？如是乃至識亦不滅，云何不滅識能寤不滅菩提？色無分別，菩提亦無分別，云何無分別色能寤無分別菩提？如是乃至識亦無分別，云何無分別識能寤無分別菩提？色既無二，菩提亦無二，云何無二色能寤無二菩提？如是乃至識亦無二，云何無二識能寤無二菩提？色既無作，菩提亦無作，云何無作色能覺無作菩提？如是乃至識亦無作，云何無作識能覺無作菩提？色既不可得？菩提亦不可得？云何不可得色能覺不可得菩提？如是乃至識陰不可得，菩提亦不可得，云何不可得識能覺不可得菩提？如是於彼不可得諸法中，何者是佛？何者是菩提？何者是菩薩？何者是授記？色陰空受想行識亦復皆空。何以故？性自空故。如是佛空、菩提空、菩薩空、授記空。何以故？自體空故。如是性空一切法中，所言佛者但名但用，但是世諦但是言說，但是施設所言；色陰受想行識亦但名用，世俗言說及以施設，智者於此不應取著。譬如有人於其夢中受五欲樂，彼人寤已不見彼樂，憶念不得五欲樂故便生苦惱。如是住於菩薩乘者，若有取著不會菩提，不證菩提故不得其味，以不得味故心生苦惱。何以故？如是諸法如夢不實。彼法義別，愚癡凡夫取解各異，一切諸法當如是知。何法是佛？何法是菩薩？何法是菩提？彼諸佛法皆不可得。凡夫不可得，凡夫法亦不可得。聲聞不可得，聲聞法亦不可得。辟支佛不可得，辟支佛法亦不可得。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，涅槃亦不可得。我等於此諸法之中解了無疑。」
At that time, eight billion devas from Tuṣita Heaven, having seen the asuras, garuḍas, up to the Yāma devas making offerings to the Tathāgata and hearing their predictions, became joyful and exultant, thinking: "For which dharma does the World-Honored One give the prediction of anuttara-samyak-saṃbodhi? Is it for form, feeling, perception, formations, or consciousness that he gives the prediction of anuttara-samyak-saṃbodhi?"
These devas further thought: "It is not for form, nor for feeling, perception, formations, or consciousness that he gives the prediction of anuttara-samyak-saṃbodhi. Why? Form is unborn, and bodhi is also unborn. How can unborn form awaken to unborn bodhi? Similarly, up to consciousness, which is also unborn, how can unborn consciousness awaken to unborn bodhi?
Form does not cease, and bodhi also does not cease. How can unceaseing form awaken to unceasing bodhi? Similarly, up to consciousness, which also does not cease, how can unceasing consciousness awaken to unceasing bodhi?
Form is without discrimination, and bodhi is also without discrimination. How can non-discriminating form awaken to non-discriminating bodhi? Similarly, up to consciousness, which is also without discrimination, how can non-discriminating consciousness awaken to non-discriminating bodhi?
Form is non-dual, and bodhi is also non-dual. How can non-dual form awaken to non-dual bodhi? Similarly, up to consciousness, which is also non-dual, how can non-dual consciousness awaken to non-dual bodhi?
Form is without action, and bodhi is also without action. How can actionless form realize actionless bodhi? Similarly, up to consciousness, which is also without action, how can actionless consciousness realize actionless bodhi?
Form cannot be obtained, and bodhi also cannot be obtained. How can unobtainable form realize unobtainable bodhi? Similarly, up to the aggregate of consciousness, which cannot be obtained, and bodhi, which cannot be obtained, how can unobtainable consciousness realize unobtainable bodhi?
Among these unobtainable dharmas, what is Buddha? What is bodhi? What is a bodhisattva? What is a prediction? The aggregates of form, feeling, perception, formations, and consciousness are all empty. Why? Because their nature is inherently empty. Thus, Buddha is empty, bodhi is empty, bodhisattvas are empty, and predictions are empty. Why? Because their self-nature is empty.
In all these inherently empty dharmas, what is called 'Buddha' is merely a name and function, merely a conventional truth, merely words, merely a designation. The aggregates of form, feeling, perception, formations, and consciousness are also merely names and functions, conventional speech and designations. The wise should not cling to these.
It is like a person who experiences the five sensual pleasures in a dream. When that person wakes up, they do not see those pleasures. Remembering but unable to obtain the five sensual pleasures, they become distressed. Similarly, those who dwell in the Bodhisattva Vehicle, if they have attachments, will not meet with bodhi. Not realizing bodhi, they do not taste its flavor, and not tasting its flavor, they become distressed. Why? Because all these dharmas are unreal, like a dream.
The meaning of these dharmas is different; foolish ordinary beings interpret them differently. All dharmas should be understood in this way. What dharma is Buddha? What dharma is a bodhisattva? What dharma is bodhi? All these Buddha-dharmas cannot be obtained.
Ordinary beings cannot be obtained, and the dharmas of ordinary beings also cannot be obtained. Śrāvakas cannot be obtained, and the dharmas of śrāvakas also cannot be obtained. Pratyekabuddhas cannot be obtained, and the dharmas of pratyekabuddhas also cannot be obtained. Bodhisattvas cannot be obtained, and the dharmas of bodhisattvas also cannot be obtained. Buddhas cannot be obtained, and the dharmas of Buddhas also cannot be obtained. Bodhi cannot be obtained, and nirvāṇa also cannot be obtained. We have understood these dharmas without doubt."
爾時兜率陀天於斯法中既無疑慮，於世尊所樂修供養，所作供養勝夜摩天。頂禮佛足，右繞三匝却住一面，即以偈頌讚世尊曰：
At that time, the devas of Tuṣita Heaven, having no doubts about this Dharma, delighted in making offerings to the World-Honored One. The offerings they made surpassed those of the Yāma devas. They bowed their heads to the Buddha's feet, circumambulated him three times, and stood to one side. Then they praised the World-Honored One with these verses:
所有住佛功德者， 如來為其說行法， 彼得三種解脫門， 無等境界中修行。
Those who dwell in the Buddha's merits, The Tathagata teaches them the practice of dharma. They attain the three doors of liberation, And practice in the incomparable realm.
無色亦無受想行， 無其受者亦無心， 斯則無礙智境界， 樂離欲陰人師子。
There is no form, nor feeling, perception, or volition, No experiencer and no mind, This is the realm of unobstructed wisdom, The Lion of Men who delights in freedom from desire.
彼諸智慧妙丈夫， 不取發於菩提想， 離陰已獲勝善根， 於佛功德無疑慮。
Those wise and wondrous men Do not grasp at the notion of enlightenment, Free from aggregates, they attain supreme roots of goodness, And have no doubts about the Buddha's merits.
志願無上大菩提， 然於菩提離取著， 是故內心無憂喜， 名為佛子修聖行。
Aspiring to supreme great enlightenment, Yet free from attachment to enlightenment, Thus their inner minds are without joy or sorrow, They are called Buddha's children practicing the noble path.
同佛見法悉平等， 是故於法無所畏， 智者於此世間處， 求佛功德起修行。
Seeing all dharmas equally like the Buddha, They are therefore fearless regarding the dharma. The wise, in this world, Seek the Buddha's merits and begin to practice.
簡擇色相無所著， 棄捨一切有相心， 於彼三有不起願， 觀察諸有悉皆空。
Discerning the characteristics of form without attachment, Abandoning all minds that grasp at characteristics, Not giving rise to wishes for the three realms of existence, Observing that all existences are entirely empty.
能知五陰各不生， 如來授記及菩提， 菩提心等亦無生， 作是說者非愚惑。
Knowing that the five aggregates are each unborn, As are the Tathagata's predictions and enlightenment, The enlightened mind and so on are also unborn, One who speaks thus is not deluded.
如來功德及生死， 此諸佛法悉無生， 如是知者人中勝， 是為真實如來子。
The Tathagata's merits and samsara, All these Buddha dharmas are unborn. One who knows this is supreme among humans, This is a true child of the Tathagata.
若能知是陰不滅， 界入及以如來法， 佛與菩提及授記， 斯等諸法皆不滅。
If one can know that the aggregates do not cease, Nor do the elements, sense bases, and the Tathagata's dharma, The Buddha, enlightenment, and predictions, All these dharmas do not cease.
若為菩提修行者， 當知彼亦是不滅， 知諸世間不滅故， 彼求菩提不為難。
For one who practices for enlightenment, Know that they too do not cease. Knowing that all worlds do not cease, It is not difficult for them to seek enlightenment.
五陰界入與菩提， 佛及菩薩皆無作， 如是了知為佛子， 彼人能持佛正法。
The five aggregates, elements, sense bases, and enlightenment, The Buddha and bodhisattvas are all without action. One who understands this is a child of the Buddha, Such a person can uphold the Buddha's true dharma.
陰界諸入皆無覺， 菩提與佛并菩薩， 及以授記悉無覺， 如是知者為佛子。
The aggregates, elements, and sense bases are all without awareness, Enlightenment, the Buddha, and bodhisattvas, And the predictions are all without awareness, One who knows this is a child of the Buddha.
五陰界入性空寂， 佛與菩提及授記， 如來真子修行者， 斯等亦皆自性空。
The five aggregates, elements, and sense bases are empty and quiescent by nature, The Buddha, enlightenment, and predictions, The true children of the Tathagata who practice, All these are also empty of self-nature.
陰界諸入悉虛妄， 兩足世尊及菩提， 行者授記亦虛妄， 如是了知為佛子。
The aggregates, elements, and sense bases are all illusory, The World-Honored One of Two Feet and enlightenment, The practitioners and predictions are also illusory, One who understands this is a child of the Buddha.
非是依止非不依， 亦非有法非無法， 非是有為非無為， 如是了知為佛子。
Neither dependent nor independent, Neither existent nor non-existent, Neither conditioned nor unconditioned, One who understands this is a child of the Buddha.
世尊如是見世間， 我等如是知佛心， 即為勝妙供養佛， 及以一切賢聖眾。
The World-Honored One thus sees the world, We thus know the Buddha's mind, This is the supreme and wondrous offering to the Buddha, And to all the noble sages.
我等讚佛所得福， 唯佛世尊能了知， 以斯功德施群生， 願皆成佛具眾相。」
The merit we gain from praising the Buddha, Only the World-Honored One can fully know. We dedicate this merit to all sentient beings, May all become Buddhas endowed with all marks.
爾時世尊聞彼兜率諸天讚已，及知深信，即為天眾而現微笑。爾時慧命馬勝以偈問曰：
At that time, the World-Honored One, having heard the praise from the Tuṣita devas and knowing their deep faith, displayed a smile for the assembly of devas. Then the Venerable Aśvajit asked in verse:
得大勢力無上士， 以其因力現笑光。 願佛說是微笑因， 令眾得聞皆欣喜。
O supreme one of great power, By your causal power you display a smile's light. May the Buddha explain the reason for this smile, So that all may hear and rejoice.
以見如來微笑故， 此諸大眾悉懷疑， 眾會慇懃普瞻仰， 咸皆一心欲聽聞。
Upon seeing the Tathagata's smile, This great assembly is filled with doubt. The gathering earnestly gazes up, All with one mind wishing to listen.
猶如世間有病人， 唯思醫師及良藥， 如是大眾於佛所， 願樂欲聞說授記。
Just as in the world, sick people Think only of doctors and good medicine, So does this assembly before the Buddha Wish to hear the predictions spoken.
斯等皆有深智慧， 志求菩提無所著， 一切恭敬悉瞻仰， 唯希如來為記莂。
These all possess deep wisdom, Aspiring to bodhi without attachment. All respectfully gaze up, Hoping the Tathagata will make predictions for them.
世尊於此起大悲， 以佛智力斷疑網， 是故大眾得欣喜， 咸皆願求佛功德。
The World-Honored One, with great compassion, Uses the Buddha's wisdom power to cut through the net of doubts. Thus the great assembly rejoices, All wishing to seek the Buddha's merits.
世尊今正授記時， 唯願除滅諸疑惑， 如來久已離怨敵， 願斷眾邪外道論。」
World-Honored One, now is the time for predictions. Please eliminate all doubts and confusions. The Tathagata has long been free from enemies, May you cut off the arguments of all heretics and outsiders.
爾時世尊即以偈答慧命馬勝言：
At that time, the World-Honored One answered Venerable Aśvajit in verse, saying:
汝今啟請如來義， 問其微笑正是時， 為利世間故致問， 必當饒益諸眾生。
You now ask about the Tathagata's meaning, Inquiring about the smile at the right time, For the benefit of the world you ask this question, It will surely benefit all sentient beings.
知諸天眾心樂欲， 故我現是微笑光， 以知佛法勝妙故， 於我便作上供養。
Knowing the desires in the hearts of the devas, I thus displayed this smile of light, Because they know the supreme wonder of the Buddha's Dharma, They make the highest offerings to me.
彼皆如實見世間， 隨順聖教得證法， 已到三種解脫門， 非諸世間所能知。
They all see the world as it truly is, Following the holy teachings, they attain realization of the Dharma, They have reached the three doors of liberation, Which the worldly cannot know.
過去已供無量佛， 亦曾問是深義趣， 於彼佛所久修空， 今故於斯顯空義。
In the past, they have made offerings to countless Buddhas, And have also inquired about these profound meanings, They have long practiced emptiness with those Buddhas, So now they reveal the meaning of emptiness here.
是故今者於此處， 便得值遇佛世尊， 以空讚歎無上士， 利益一切諸世間。
Therefore, now in this place, They have encountered the Buddha, the World-Honored One, Praising the Supreme One with emptiness, Benefiting all beings in the world.
如斯世間悉無生， 諸佛菩提及授記， 所有修行菩提者， 彼等一切亦無生。
Thus, this world is entirely unborn, As are the Buddhas' enlightenment and predictions, All those who practice for enlightenment, They too are all unborn.
眾生悉同有此法， 如是知已得菩提， 過去曾學菩提心， 彼於此義能解了。
All beings equally possess this Dharma, Knowing this, they attain enlightenment, In the past, they have learned the mind of enlightenment, They can understand this meaning.
如是世間亦不滅， 斯諸天眾善通達， 明智照了悉無疑， 是故彼天皆作佛。
Likewise, the world also does not cease, These devas thoroughly comprehend this, Their clear wisdom illuminates without doubt, Therefore, these devas will all become Buddhas.
決定必得無依處， 於法不取離分別， 一切世間皆無作， 彼於斯義能了知。
They will certainly attain the state of non-abiding, Not grasping at dharmas, free from discrimination, All worlds are without action, They can understand this meaning.
一切法體離自性， 天眾心淨無疑惑， 菩提及與菩提心， 一切皆空無自性。
All dharmas are devoid of inherent nature, The devas' minds are pure and free from doubt, Bodhi and bodhicitta, All are empty and without self-nature.
兜率諸天堅固慧， 皆悉安住無所依， 故得菩提不為難， 必當速成無上智。
The Tuṣita devas with firm wisdom, All abide in non-abiding, Thus, attaining enlightenment is not difficult, They will swiftly achieve supreme wisdom.
於其未來星宿劫， 當得度脫無邊眾， 彼天一切皆成佛， 同號名曰擇法王。」
In the future Star Constellation Kalpa, They will liberate countless beings, All these devas will become Buddhas, With the same title "King of Dharma Selection".
如來於此諸天眾， 知其心樂為記說， 一切天人聞說已， 咸皆踊躍稱心意。
The Tathagata, for these assemblies of devas, Knowing their hearts' desires, gives this prediction, All devas and humans, having heard this, Are all exultant and satisfied in mind.