English
The assembly of people who had come played heavenly music, and each returned to their own dwelling, bowing to the Buddha before departing. The Twelfth Chapter on the Origin of the Merits of Reciting the Three Jewels In the past, when the Tathagata appeared in the world, he expounded the Samadhi of contemplating the Buddha to his father the king and the assembly. The Tathagata was endowed with the thirty-two marks and eighty minor characteristics, emitting golden and boundless light. At that time, there were five hundred Sakya clan members in the assembly. When they looked at the Buddha's form, they saw him as if he were an ashen person, like a weak Brahmin. Upon seeing this, they wailed and cried, pulling out their hair, throwing themselves to the ground, and bleeding from their mouths and noses. The Tathagata, seeing this, comforted them, saying, 'Do not weep! I will tell you. In the past, there was a Buddha named Vipasyin. After he entered Nirvana, during the Dharma-imitation period, there was an elder named Moon Virtue who had five hundred sons. They were intelligent and wise, and they were well-versed in all the world's scriptures. Their father, the elder, believed in the Three Jewels and often spoke to his sons about the Dharma. However, the sons had wrong views and no faith. Later, the sons all fell seriously ill. The father went before his sons, weeping and joining his palms, and said to them, ‘Because of your wrong views and lack of faith in the Dharma, you are now being cut by the sharp knife of impermanence. Your lives are fleeting. What can you rely on? Now there is a Tathagata named Vipasyin. You can wholeheartedly recite his name.’ Upon hearing this, the sons followed their father's instructions and recited ‘Namo Buddha,’ ‘Namo Dharma,’ and ‘Namo Sangha.’ After reciting, they passed away. Because of reciting the Buddha's name, they were reborn in the Heaven of the Four Heavenly Kings. When their lifespan in heaven ended, due to their past wrong views, they fell back into hell. -------------------------------------------------------------------------------- 。狱卒罗刹以热铁叉刺其眼目，受是苦恼忆父所教，称南无佛，以是得免从地狱出，得生人中贫穷下贱。 “后有式弃如来出世，亦得值遇，但得闻名不睹佛形，以至毗舍浮佛、拘留孙佛、拘那含牟尼佛、迦摄波佛，如是六佛次第出世，但得闻名皆不睹见。以由得闻六佛名故，今得与我同生释种。我之身色如阎浮金，汝见灰色羸婆罗门，皆因往昔轻毁于佛，深着邪见招斯重障。汝今可称过去佛名，亦称我名，弥勒佛名，汝父名等，称已作礼，及向大众大德僧前，五体投地发露忏悔邪见之罪。” 诸人受教忏悔毕已，宿殃消散三业清净，见佛身相作黄金色，巍巍堂堂如须弥山，三十二相、八十种好无量光明，欢喜踊跃得证初果，求佛出家渐次证得阿罗汉果，三明六通具八解脱。 佛告诸比丘：“我灭度后若称我名及诸佛名，所获福报无量无边。阿难！汝观如来，在路行时，能使大地，高处令下下处令高，高下诸处悉能平正，佛履涉已地相如本；一切林木倾侧向佛，树神现身曲躬礼敬，佛经游已林木依旧；一切丘陵坑坎堆阜，秽恶不净瓦砾荆棘，皆悉屏去扫洒清洁，众华布地异香芬馥。又复如来足蹑长陌，无情土木尚皆倾奉，何况有情而常不敬 现代汉语译本：狱卒罗刹用烧红的铁叉刺他的眼睛，他受着痛苦，想起了父亲教他的话，称念‘南无佛’，因此得以免于地狱之苦，转生到人间，但却很贫穷。 后来，式弃如来出世，他也得以遇到，但只是听闻佛名，没有见到佛的形像。直到毗舍浮佛、拘留孙佛、拘那含牟尼佛、迦叶佛，这六佛依次出世，他都只是听闻佛名，没有见到佛的形像。因为听闻过这六佛的名号，他现在才能和我一同转生为释迦种姓。我的身色像阎浮檀金一样，你们看到的这个灰色、瘦弱的婆罗门，都是因为他过去轻慢佛陀，执着邪见，才招致如此深重的业障。你们现在可以称念过去诸佛的名号，也称念我的名号，弥勒佛的名号，你们父亲的名号等等，称念之后要作礼，并且在大众和高僧面前，五体投地，发露忏悔邪见之罪。 这些人接受教诲，忏悔完毕后，过去的罪业消散，身口意三业清净，看到佛陀的身相呈现黄金色，巍峨庄严如须弥山，具足三十二相、八十种好，散发无量光明，他们欢喜踊跃，证得初果，请求佛陀允许他们出家，逐渐证得阿罗汉果，具足三明六通八解脱。 佛陀告诉众比丘：‘我灭度后，如果称念我的名号以及诸佛的名号，所获得的福报无量无边。阿难！你看看如来，在路上行走时，能使大地高处变低，低处变高，所有高低不平的地方都能变得平坦，佛陀走过之后，地面恢复原状；一切树木都向佛陀倾斜，树神现身弯腰礼敬，佛陀走过之后，树木恢复原状；一切丘陵、坑洼、土堆、污秽不净、瓦砾荆棘，都全部清除干净，地面变得清洁，鲜花铺满地面，散发奇异的香气。而且，如来脚踩在长长的道路上，无情的土木尚且都倾身敬奉，何况有情众生会不常怀敬意呢？’ English version: The prison guard Rakshasa pierced his eyes with a hot iron fork. Suffering this pain, he remembered his father's teachings and recited 'Namo Buddha.' Because of this, he was spared from hell and reborn into the human realm, but he was poor. Later, when the Tathagata Sikhi appeared in the world, he also had the opportunity to encounter him, but he only heard the Buddha's name and did not see his form. This continued until the appearance of the Tathagatas Vessabhu, Kakusandha, Konagamana, and Kassapa. These six Buddhas appeared in succession, and he only heard their names but did not see their forms. Because he had heard the names of these six Buddhas, he is now able to be reborn into the Shakya lineage with me. My body is the color of Jambudvipa gold. The gray, emaciated Brahmin you see is because he slighted the Buddha in the past and clung to wrong views, thus incurring such heavy karmic obstacles. Now, you can recite the names of the Buddhas of the past, as well as my name, the name of Maitreya Buddha, your father's name, and so on. After reciting, you should bow and prostrate yourselves before the assembly and the venerable monks, confessing your sins of wrong views. After receiving the teachings and completing their repentance, their past karmic obstacles were dissolved, and their three karmas of body, speech, and mind were purified. They saw the Buddha's form as golden, majestic and dignified like Mount Sumeru, possessing the thirty-two marks and eighty minor marks, radiating immeasurable light. They rejoiced and attained the first fruit, requested the Buddha to allow them to leave home, and gradually attained the fruit of Arhatship, possessing the three insights, six supernormal powers, and eight liberations. The Buddha told the monks, 'After my parinirvana, if you recite my name and the names of the Buddhas, the merit you gain will be immeasurable and boundless. Ananda! Look at the Tathagata. When he walks on the road, he can make the high places low and the low places high, and all the uneven places become flat. After the Buddha has passed, the ground returns to its original state. All the trees lean towards the Buddha, and the tree spirits appear, bowing in reverence. After the Buddha has passed, the trees return to their original state. All the hills, pits, mounds, filth, impurities, rubble, and thorns are all cleared away, and the ground becomes clean. Flowers cover the ground, emitting a strange fragrance. Moreover, when the Tathagata steps on the long road, even inanimate earth and wood incline in reverence. How much more so should sentient beings always hold reverence?' -------------------------------------------------------------------------------- 。何以故？我本修行菩萨道时，于诸有情不生憍慢，谦下承迎令生忻悦，以是善业得成佛已，情非情等于佛行时，皆悉倾侧低头礼敬。我昔曾以广大资产，净心奉施十方众僧，以是缘故我今成佛，所至之处广博严净。又我往昔于诸圣贤同梵行者，于道路中平治洒扫，房舍资具泥饰周备，于一切时乐求佛道，利益安乐一切众生，所至之处自然清净。又弥卢山高广八万四千由旬，入大海中其量亦等，及铁围山高十二万八千由旬，坚若金刚不可破坏，至于如来般涅槃时，无不倾侧向佛作礼，若欲回避不倾侧者，无有是处。又佛如来心净离染，所行之处，足无所污虫蚁不损。佛不着履有三种因：一、令行人心生少欲，二、现足下千辐轮相，三、令见者心生欢喜。又佛行时其足去地离于四寸，有三种因：一者、愍地有虫蚁故，二者、护地有生草故，三者、显现佛神足故。汝等比丘，当如佛语依教修行，得尽苦际。” 造塔胜报缘起第十三 佛告阿难：“我今于此大众之所，略说造塔所得功德，汝当谛听善思念之。假使以四天下满中所有草木丛林，皆为人身，彼一一人发心修行，随其所证或有获得须陀洹果、斯陀含果、阿那含果、阿罗汉果及缘觉果 现代汉语译本：这是什么缘故呢？我过去修行菩萨道时，对于一切众生不生骄慢，谦虚恭敬地迎接他们，使他们心生欢喜。因为这个善业，我成佛后，有情和无情之物在我行走时，都倾斜低头向我礼敬。我过去曾以大量的财富，以清净的心奉献给十方僧众。因为这个缘故，我今天成佛后，所到之处都广阔而庄严清净。我又在过去，对于那些与我一同修行的圣贤，在道路上平整洒扫，房舍和用具都修缮完备。我时时刻刻都乐于追求佛道，利益安乐一切众生，因此我所到之处自然清净。还有，须弥山高广八万四千由旬，深入大海的深度也相同，以及铁围山高十二万八千由旬，坚固如金刚不可破坏。当如来涅槃时，没有不倾斜向佛作礼的，如果想要回避不倾斜，是不可能的。而且，佛如来的心清净没有污染，所行走的地方，脚不会沾染污垢，也不会伤害虫蚁。佛不穿鞋有三种原因：第一，使修行人心生少欲；第二，显现足下的千辐轮相；第三，使见到的人心生欢喜。还有，佛行走时，脚离地面四寸，有三种原因：第一，怜悯地上有虫蚁；第二，保护地上生长的草；第三，显现佛的神足。你们这些比丘，应当按照佛的教导修行，才能达到解脱痛苦的境界。” 现代汉语译本：建造佛塔的殊胜果报的缘起第十三。佛告诉阿难：‘我现在在这里大众面前，简略地说一下建造佛塔所得到的功德，你应当仔细听，好好思考。假设用四天下充满的草木丛林，都变成人身，他们每一个人都发心修行，随着他们所证悟的程度，或许有人获得须陀洹果、斯陀含果、阿那含果、阿罗汉果以及缘觉果。’ English version: Why is this so? When I was practicing the Bodhisattva path, I did not give rise to arrogance towards all sentient beings. I humbly welcomed them, causing them to rejoice. Because of this virtuous karma, after I attained Buddhahood, both sentient and insentient things would incline and bow in reverence when I walked. In the past, I used vast wealth to offer with a pure heart to the Sangha of the ten directions. Because of this, now that I have become a Buddha, the places I go are vast, magnificent, and pure. Also, in the past, for those sages and fellow practitioners, I would level and sweep the roads, and repair and prepare the dwellings and supplies. At all times, I was happy to seek the Buddha path, benefiting and bringing peace to all beings. Therefore, the places I go are naturally pure. Furthermore, Mount Sumeru is 84,000 yojanas high and wide, and its depth into the ocean is the same. The Iron Mountain is 128,000 yojanas high, as firm as diamond and indestructible. When the Tathagata enters Nirvana, all of them incline and bow to the Buddha. If they wanted to avoid inclining, it would be impossible. Moreover, the Buddha Tathagata's mind is pure and free from defilement. The places he walks, his feet do not get dirty, nor do they harm insects. The Buddha does not wear shoes for three reasons: first, to cause practitioners to have few desires; second, to reveal the thousand-spoked wheel mark on his feet; and third, to cause those who see it to rejoice. Also, when the Buddha walks, his feet are four inches above the ground for three reasons: first, to have compassion for the insects on the ground; second, to protect the grass growing on the ground; and third, to manifest the Buddha's divine powers. You monks should practice according to the Buddha's teachings, so that you may reach the end of suffering. English version: The Thirteenth Chapter on the Origin of the Meritorious Rewards of Building Stupas. The Buddha told Ananda, 'Now, in this assembly, I will briefly speak about the merits obtained from building stupas. You should listen carefully and contemplate it well. Suppose that all the grass and forests filling the four continents were to become human bodies, and each of them were to aspire to practice. Depending on their level of realization, some might attain the Srotapanna fruit, the Sakadagami fruit, the Anagami fruit, the Arhat fruit, and the Pratyekabuddha fruit.