English
He emerged from the water, pulling the boat, and asked the merchant, 'Have you ever seen anyone as young, with such appearance and strength as I have?' The wise man replied, 'There are those whose appearance is a hundred million times better than yours.' The god asked, 'Who are they?' The wise man replied, 'In the world, there are wise people who practice the ten virtues, keeping their body, speech, and mind pure, sincerely believing in the Three Jewels, and making offerings at all times. Such people, after death, are reborn in heaven, with a handsome appearance that is unparalleled in the world. Comparing your appearance to theirs is like comparing a blind monkey to a celestial maiden.' English version: At that time, the sea god, having heard these words, silently felt ashamed and thought to himself, 'This merchant has broad knowledge and is good at discussing retribution. His eloquence is so great. I will test him by asking him about a matter close at hand.' -------------------------------------------------------------------------------- 。”即以右手取水一掬，乃问之曰：“掬中水多？海水多耶？”贤者对曰：“掬中水多，海水为少。”神复诘曰：“目击可见，汝今所说诚难为信。”贤者对曰：“斯言真实决定不谬，此非世智之所了知。何以明之？海水虽多必有枯涸，劫欲尽时大千俱坏，须弥巨海磨灭无余，以此证知海水必竭。若复有人以净信心，持一掬水供养于佛，或施众生、或奉父母、或乞丐者乃至禽畜之类，此之少善正因功能，经于尘劫不能穷尽。是故当知，海水为少掬水为多。”时彼海神心大欢喜，即以种种奇异珍宝以赠贤者，寄诸珍玩施佛及僧。 时诸贾客各得还国，咸诣佛所𥡳首作礼，持彼海神所寄之物及己所施，长跪合掌白言：“世尊！幸蒙如来遥垂慈护，入海免难获宝还家，咸荷佛恩，愿为弟子。”佛言：“善来！”具苾刍相，尽诸有结成阿罗汉。 菩萨本生鬘论卷第三 大正藏第 03 册 No. 0160 菩萨本生鬘论 菩萨本生鬘论卷第四 圣勇菩萨等造 宋朝散大夫试鸿胪少卿同译经梵才大师绍德慧询等奉 诏译 如来具智不嫉他善缘起第十 尔时世尊与诸弟子大比丘众，游化依止王舍大城 现代汉语译本：于是（海神）用右手舀起一捧水，问（贤者）说：‘这一捧水多呢？还是海水多呢？’贤者回答说：‘这一捧水多，海水反而少。’海神又诘问道：‘这是亲眼可见的，你现在所说的实在难以令人相信。’贤者回答说：‘这话真实不虚，绝对没有错，这不是世俗的智慧所能理解的。为什么能证明呢？海水虽然多，但必定有枯竭的时候，当劫数将尽时，整个大千世界都会毁灭，须弥山和大海都会磨灭无余，以此可以证明海水必定会枯竭。如果有人以清净的信心，用一捧水供养佛，或者布施给众生，或者奉养父母，或者给乞丐乃至禽畜之类，这少许的善因功德，经过无数劫也不会穷尽。所以应当知道，海水是少的，一捧水是多的。’当时那位海神心中非常欢喜，就用各种奇异的珍宝赠送给贤者，并把这些珍宝寄托给贤者，让他用来布施给佛和僧众。 当时那些商人各自回到自己的国家，都来到佛陀所在的地方，叩头作礼，拿着海神所寄托的物品和自己所布施的财物，长跪合掌说道：‘世尊！有幸蒙受如来遥远的慈悲护佑，入海免遭灾难，获得珍宝平安回家，都承蒙佛的恩德，愿意成为您的弟子。’佛陀说：‘善来！’他们都具足了比丘的相貌，断尽了一切烦恼，成为了阿罗汉。 《菩萨本生鬘论》卷第三 大正藏第03册 No. 0160 《菩萨本生鬘论》 《菩萨本生鬘论》卷第四 圣勇菩萨等造 宋朝散大夫试鸿胪少卿同译经梵才大师绍德慧询等奉诏译 如来具智不嫉他善缘起第十 那时，世尊与众弟子大比丘们，游化依止在王舍大城。 English version: Then, (the sea god) took a handful of water with his right hand and asked (the wise man), 'Is this handful of water more, or is the seawater more?' The wise man replied, 'This handful of water is more, and the seawater is less.' The sea god further questioned, 'This is visible to the eye, what you are saying is really hard to believe.' The wise man replied, 'These words are true and absolutely not wrong, this is not something that worldly wisdom can understand. How can it be proven? Although the seawater is vast, it will surely have a time of drying up. When the kalpa is about to end, the entire great chiliocosm will be destroyed, Mount Sumeru and the great sea will be obliterated without a trace. With this, it can be proven that the seawater will surely be exhausted. If someone with pure faith offers a handful of water to the Buddha, or gives it to sentient beings, or serves their parents, or gives it to beggars or even animals, this small act of good cause and merit, even after countless kalpas, will not be exhausted. Therefore, it should be known that the seawater is less, and a handful of water is more.' At that time, the sea god was very happy, and he gave various strange treasures to the wise man, and entrusted these treasures to the wise man, so that he could use them to give to the Buddha and the Sangha. At that time, those merchants returned to their respective countries, and they all came to where the Buddha was, bowed their heads in reverence, and holding the items entrusted by the sea god and the wealth they had given, knelt down with their palms together and said, 'World Honored One! We are fortunate to have received the distant compassionate protection of the Tathagata, entered the sea and avoided disaster, obtained treasures and returned home safely, all thanks to the Buddha's grace, and we wish to become your disciples.' The Buddha said, 'Welcome!' They all possessed the appearance of a Bhikkhu, cut off all afflictions, and became Arhats. 'The Garland of Jataka Tales of the Bodhisattva', Volume 3 Taisho Tripitaka Volume 03 No. 0160 'The Garland of Jataka Tales of the Bodhisattva' 'The Garland of Jataka Tales of the Bodhisattva', Volume 4 Composed by Saint Vira Bodhisattva and others Translated by the Song Dynasty Grand Master of the Palace of Imperial Sacrifices, Shao De Hui Xun, and others, by Imperial Decree The Tathagata's Wisdom and Non-Jealousy of Others' Good Deeds, the Tenth Cause At that time, the World Honored One, with his disciples, the great Bhikkhus, was traveling and residing in the great city of Rajagriha. -------------------------------------------------------------------------------- 。是时如来从座而起，步蹑虚空现希有事，足下显出千辐轮相，一一辐间复出八万四千众宝莲华；一一华出八万四千微妙须叶，次第庄严，遍覆十方无量世界。是诸华上各有无量微妙数佛，足下皆现千辐轮文。是时会中净饭父王，见是事已心大欢喜，五体投地向佛作礼，即时证得阿那含果。时诸大众睹佛神变，咸共合掌白言：“世尊！我等今者所见十方无数诸佛，谛观察已不能了知，何者真佛？何者化佛？” 时彼如来以大悲心愍念众会，即语之曰：“诸佛如来入空寂处，解脱三昧随意自在，真、化之相召自汝心。所以若何？佛心本来湛然空寂，复依解脱光明王定，由此定力化无边身，无边身者是萨婆若；萨婆若者名无著定；无著定者如来所行；或现乞食，或复经行，以是二法饶益众生。又佛在世，有善男子及善女人得见佛步千辐轮相，深心作礼供养称赞，能灭千劫极重恶业。若佛灭后四部弟子住于正受，想佛行步恭敬供养，亦能销灭千劫之罪；设不想念，或睹佛迹及行像者，随分供养生随喜心，所获福报不可穷尽。” 佛告阿难：“我自往昔旷大劫来，以净信心恭敬一切，见彼所修殊胜妙行，常生称赞使令增益，乃至微细一毫之福，未尝起心而嫉他善，是故我今获斯胜报 现代汉语译本：这时，如来从座位上站起来，在虚空中行走，显现出稀有的景象。他的脚下显现出千辐轮的纹相，每一辐之间又出现八万四千朵众宝莲花；每一朵莲花又生出八万四千片微妙的须叶，次第庄严，遍布十方无量世界。这些莲花上，每一朵都有无数微妙的佛像，他们的脚下也都显现出千辐轮的纹相。这时，法会中的净饭王，看到这些景象后，心中非常欢喜，五体投地向佛作礼，当下就证得了阿那含果。当时，大众看到佛的神奇变化，都一起合掌说道：‘世尊！我们现在所看到的十方无数的佛，仔细观察后也不能分辨，哪是真佛？哪是化佛？’ 这时，如来以大慈悲心怜悯大众，就对他们说：‘诸佛如来进入空寂之处，在解脱三昧中随意自在，真佛和化佛的显现，都取决于你们的心。这是为什么呢？佛心本来是清净空寂的，又依靠解脱光明王定，通过这种定力化现出无边的身形，这无边的身形就是萨婆若（一切智）；萨婆若就是无著定；无著定是如来所修行的。如来有时显现乞食，有时显现经行，用这两种方式来利益众生。而且，佛在世时，如果有善男子和善女人能够看到佛的脚下千辐轮相，以深切的信心作礼供养和称赞，就能消除千劫的极重恶业。如果佛灭度后，四部弟子能够安住在正受中，观想佛的行步，恭敬供养，也能消除千劫的罪业；即使没有观想，如果看到佛的足迹或佛像，随分供养，生起随喜之心，所获得的福报也是不可穷尽的。’ 佛告诉阿难：‘我从过去旷远的大劫以来，以清净的信心恭敬一切，看到他们所修的殊胜妙行，常常生起称赞之心，使他们更加精进，乃至微小到一毫的福德，也未曾生起嫉妒他人善行的心，所以，我今天才获得这样的殊胜果报。’ English version: At that time, the Tathagata rose from his seat, walked in the void, and manifested rare events. Under his feet appeared the marks of a thousand-spoked wheel, and between each spoke emerged eighty-four thousand jeweled lotuses; from each lotus emerged eighty-four thousand subtle leaves, arranged in order, adorning and covering the immeasurable worlds of the ten directions. On each of these lotuses were countless subtle Buddhas, and under their feet also appeared the marks of a thousand-spoked wheel. At that time, King Suddhodana, in the assembly, seeing these events, was greatly delighted, prostrated himself before the Buddha, and immediately attained the fruit of Anagami. Then, the great assembly, witnessing the Buddha's miraculous transformations, all joined their palms and said, 'World Honored One! We now see countless Buddhas in the ten directions, and after careful observation, we cannot discern which is the true Buddha and which is the manifested Buddha?' Then, the Tathagata, with great compassion, took pity on the assembly and said to them, 'The Tathagatas enter the state of emptiness and stillness, and are free and at ease in the Samadhi of liberation. The appearance of true and manifested Buddhas arises from your own minds. Why is this so? The Buddha's mind is originally pure and empty, and it also relies on the Samadhi of the King of Light of Liberation. Through the power of this Samadhi, countless bodies are manifested. These countless bodies are Sarvajna (all-knowing); Sarvajna is the Samadhi of Non-Attachment; the Samadhi of Non-Attachment is what the Tathagatas practice. Sometimes they appear begging for food, and sometimes they appear walking. They use these two methods to benefit sentient beings. Moreover, when the Buddha is in the world, if good men and good women see the marks of the thousand-spoked wheel under the Buddha's feet, and with deep faith, make offerings and praises, they can extinguish the extremely heavy evil karma of a thousand kalpas. If, after the Buddha's passing, the fourfold disciples abide in right concentration, contemplate the Buddha's walking, and make respectful offerings, they can also extinguish the sins of a thousand kalpas; even if they do not contemplate, if they see the Buddha's footprints or images, and make offerings according to their ability, and generate a joyful mind, the merit they obtain is inexhaustible.' The Buddha told Ananda, 'From the past countless kalpas, I have, with pure faith, respected all beings, and seeing their superior and wonderful practices, I have always praised them, causing them to increase their efforts. Even for the smallest merit, as small as a hair, I have never given rise to a mind of jealousy towards the good deeds of others. Therefore, I have now obtained such superior rewards.' -------------------------------------------------------------------------------- 。复次，阿难！我灭度后，若诸弟子欲造佛像，当令身相具足圆满，现摄身光化佛围绕，及绘足下千辐轮文，使未来世一切众生睹是相已，获得广大吉祥如意积集，重障消灭无余。汝等比丘！当勤思惟如理而作。” 佛说是已还复本座。时净饭王即从座起白言：“世尊！今佛出世有何利事，能令众生得安隐乐？” 是时如来即语父王：“舍卫城中须达长者，有一老母名毗低罗，勤谨家业常所信用，出纳取与一切委之。忽于一日长者请佛及诸比丘就舍供养，有病比丘多所求索，老母悭惜而生瞋恚，意不欲与而作是言：‘我大长者受沙门术，彼诸乞士多求无厌，何道之有？’复发恶言：‘何时当得不闻佛名，不闻法名，不见剃发染衣之人？’ “如是恶声，一人闻已展转传之，遍舍卫城。是时王后末利夫人，闻是毁呰深生叹讶：‘云何须达仁惠周普，如好莲华人所乐见，返为毒蛇之所守护？’作是说已乃敕长者：‘遣汝妇来，吾欲与语。’妇到命坐，即谓之曰：‘汝家老婢常以恶言毁谤三宝，乃至名字愿不欲闻。何不摈斥？不亦快哉 现代汉语译本：再者，阿难！我涅槃之后，如果弟子们想要塑造佛像，应当使佛像的身相具足圆满，显现佛身的光芒化作佛陀围绕，以及在足底绘制千辐轮的纹样，使未来世的一切众生看到这些佛像后，能够获得广大的吉祥如意，积累功德，使深重的业障彻底消灭。你们这些比丘！应当勤加思考，如理如法地制作佛像。 佛陀说完这些话后，回到原来的座位。这时，净饭王从座位上站起来，说道：‘世尊！现在佛陀出世有什么利益，能够使众生得到安稳快乐？’ 这时，如来就对父王说：‘舍卫城中有一位名叫须达的长者，他有一位老母亲名叫毗低罗，她勤劳谨慎地操持家业，一切出纳取用都委托给她。有一天，长者邀请佛陀和众比丘到家中供养，有些生病的比丘多有求索，老母亲因为吝啬而生起嗔恚，心里不想给，就说：‘我们大长者信奉沙门之术，那些乞讨的人贪得无厌，这算什么道理？’又发出恶言：‘什么时候才能听不到佛的名字，听不到法的名字，看不到剃发染衣的人？’ ‘这样恶毒的话语，一个人听到后辗转相传，传遍了舍卫城。这时，王后末利夫人听到这些毁谤的话，深感惊讶：‘为什么须达如此仁慈，像美好的莲花一样受人喜爱，反而被毒蛇守护着？’说完这些话，就命令长者：‘让你妻子来，我想要和她谈谈。’长者的妻子来到后，王后让她坐下，就对她说：‘你家的老婢女经常用恶毒的言语毁谤三宝，甚至连名字都不想听到。为什么不把她赶走？岂不是很好吗？’ English version: Furthermore, Ananda!