菩薩從兜術天降神母胎說廣普經 7.73

7.73

佛告法印菩薩：「善哉，善哉！汝所問者，皆是諸佛威神所接。所以者何？過去無數阿僧祇恒河沙諸佛，及當來無數阿僧祇恒河沙諸佛，分別人本假號名字不可思議，非彼二乘羅漢、辟支所能籌量。汝今諦聽，諦聽！善思念之！吾當與汝具分別說。猶如此娑呵世界閻浮提出眾生種，此事不然。何以故？非真實性故非人種，東弗于逮亦非人種，北欝單曰亦非人種，西拘耶尼亦非人種，除無量壽佛及阿閦佛國，除莊嚴剎土虛空際佛，除我今日諸坐菩薩，餘諸盡非人種。何以故？從本已來乃至成佛，於其中間初不為惡，此是人種；猶如有人修身、口業於不修者，是謂人種。受三依法於不受者，是謂人種。奉持五戒於不奉者，是謂人種。修行十善於不行者，是謂人種。向須陀洹於不向者，是謂人種。得須陀洹於不得者，是謂人種。向斯陀含於不向者，是謂人種。得斯陀含於不得者，是謂人種。向阿那含於不向者，是謂人種。得阿那含於不得者，是謂人種。向阿羅漢於不向者，是謂人種。得阿羅漢於不得者，是謂人種。向辟支佛於不向者，是謂人種。得辟支佛於不得者，是謂人種。向佛道者於不向者，是謂人種。得佛道者於不得者，是謂人種，故號人尊，如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，是謂人種。」

The Buddha told Bodhisattva Dharmamudrā: “Excellent, excellent! What you ask is entirely sustained by the spiritual power of the Buddhas. Why is that? Countless asaṃkhyeyas of Ganges-sands of past Buddhas, and countless asaṃkhyeyas of Ganges-sands of future Buddhas, distinguish the origin of human beings with designations and names that are inconceivable, beyond what the two vehicles of arhats and pratyekabuddhas can fathom. Listen closely now, listen closely, and reflect upon it well! I shall explain it fully for you. It might be said that the seed of sentient beings arises from this Sahā World's Jambudvīpa, but this is not so. Why is that? Because it lacks a real nature, it is not the seed of humans. Pūrvavideha is also not the seed of humans; Uttarakuru is also not the seed of humans; Aparagodānīya is also not the seed of humans. With the exception of the lands of Amitāyus Buddha and Akṣobhya Buddha, with the exception of the Buddhas at the limits of space in adorned lands, and with the exception of the bodhisattvas seated here today, all the rest are not the human seed. Why is that? Those who from the origin onward up to the attainment of Buddhahood never commit evil throughout that span—these are the seed of humans. Just as one who cultivates bodily and verbal actions compared to one who does not is called the seed of humans; one who receives the threefold refuge compared to one who does not is called the seed of humans; one who upholds the five precepts compared to one who does not is called the seed of humans; one who practices the ten virtues compared to one who does not is called the seed of humans; one who directs oneself toward srotāpanna compared to one who does not is called the seed of humans; one who attains srotāpanna compared to one who does not is called the seed of humans; one who directs oneself toward sakṛdāgāmin compared to one who does not is called the seed of humans; one who attains sakṛdāgāmin compared to one who does not is called the seed of humans; one who directs oneself toward anāgāmin compared to one who does not is called the seed of humans; one who attains anāgāmin compared to one who does not is called the seed of humans; one who directs oneself toward arhatship compared to one who does not is called the seed of humans; one who attains arhatship compared to one who does not is called the seed of humans; one who directs oneself toward pratyekabuddhahood compared to one who does not is called the seed of humans; one who attains pratyekabuddhahood compared to one who does not is called the seed of humans; one who directs oneself toward the Buddha Path compared to one who does not is called the seed of humans; and one who attains the Buddha Path compared to one who does not is called the seed of humans. Thus one is designated the Honoured One among humans: Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasampanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat—these are called the seed of humans.”