English
' -------------------------------------------------------------------------------- 。时有长者以净施心长时供给饮食、衣服、卧具、医药，尽其形寿令无所乏，至灭度后一一复为起立塔庙，缯盖、幢幡、广大严饰，香华、灯涂种种供养。阿难！是人所得福报宁为多不？”“甚多世尊！” 佛言：“阿难！此大长者，虽获其福犹有限量。不如有人于佛灭后，以敬慕心求一舍利，至极微细如芥子许，造塔供养，其量正等一庵摩果。塔心之木坚直如针，上施露盘犹如枣叶，中安佛像量同𪍿麦，或香或灯随分供养。阿难！以彼长者所作福行，类修佛塔不可为比。以要言之，若以造塔所有胜报，分为百分不及其一，千万亿分亦不及一，乃至算数譬喻所不能知。阿难！当知如来于尘沙劫积习熏修五分法身出生功德，所谓戒分、定分、慧分、解脱分、解脱知见分，四无量心、六波罗蜜，自利利他难行苦行，不可思议神通愿力，世出世间无能胜者。所以者何？由佛成就无量无边真实慧故。阿难！一切如来在昔因地，知众生界自性清净，为彼客尘烦恼所覆；然彼毕竟染污不及。是故如来出兴于世，为诸众生说微妙法，除诸垢浊令得解脱。” 出家功德缘起第十四 佛在世时，王舍城中有一长者，名曰福增，年过百岁齿衰力屈，家中大小无不生厌 现代汉语译本：有时，有德高望重的人以纯净的布施之心，长期供养饮食、衣服、卧具、医药，尽其一生使其毫无匮乏，直至去世后，又一一为其建立佛塔庙宇，用丝绸、伞盖、旗幡等广为庄严装饰，并以香、花、灯等各种供品进行供养。阿难，这个人所获得的福报难道不多吗？’‘世尊，非常多！’ 佛说：‘阿难，这位大长者虽然获得了福报，但仍然有限。不如有人在佛陀灭度后，以恭敬仰慕之心，求得一颗舍利，即使极其微小如芥子般，建造佛塔供养，其大小正等于一个庵摩罗果。塔中心的木头坚硬笔直如针，上面安置露盘犹如枣叶，中间安放佛像大小如同大麦，或者以香或灯随分供养。阿难，以那位长者所做的福行，与修造佛塔相比，不可同日而语。总而言之，如果将建造佛塔所获得的殊胜福报分为一百份，连其中一份都比不上，分为千万亿份也比不上，乃至用算数譬喻都无法知晓。阿难，应当知道如来在尘沙劫中积累熏修五分法身所产生的功德，即戒分、定分、慧分、解脱分、解脱知见分，四无量心、六波罗蜜，自利利他的难行苦行，不可思议的神通愿力，世间和出世间都无人能胜过。这是为什么呢？因为佛成就了无量无边的真实智慧。阿难，一切如来在过去因地时，就知道众生界自性清净，被客尘烦恼所覆盖；然而，那毕竟不能染污其本性。因此，如来才出现于世，为众生宣说微妙的佛法，去除各种污垢，使他们获得解脱。’ 出家功德缘起第十四 佛在世时，王舍城中有一位长者，名叫福增，年过百岁，牙齿衰落，体力衰竭，家中大小没有不对他感到厌烦的。 English version: Sometimes, there are elders who, with pure giving hearts, provide food, clothing, bedding, and medicine for a long time, ensuring they lack nothing throughout their lives. After their passing, they also build stupas and temples for them, extensively decorating them with silk, canopies, and banners, and making various offerings of incense, flowers, and lamps. Ananda, is the merit gained by such a person not great? ‘Very great, World Honored One!’ The Buddha said, ‘Ananda, although this great elder gains merit, it is still limited. It is not as great as someone who, after the Buddha's passing, with a respectful and admiring heart, seeks a relic, even as tiny as a mustard seed, and builds a stupa for its veneration, the size of which is equal to an amla fruit. The wood at the center of the stupa is firm and straight like a needle, with a dew plate on top resembling a jujube leaf, and a Buddha image placed in the middle, the size of a barley grain, or with incense or lamps offered according to one's means. Ananda, the meritorious deeds of that elder cannot compare to the merit of building a stupa. In short, if the superior merit of building a stupa were divided into one hundred parts, it would not be comparable to even one part; if divided into trillions, it would still not be comparable; it is beyond the ability of calculation or analogy to comprehend. Ananda, you should know that the Tathagata, through countless kalpas, has accumulated and cultivated the merits of the fivefold Dharma body, namely the divisions of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, the four immeasurable minds, the six perfections, the difficult practices of self-benefit and benefiting others, the inconceivable spiritual powers and vows, and is unsurpassed in both the worldly and the transcendental realms. Why is this so? Because the Buddha has attained immeasurable and boundless true wisdom. Ananda, all Tathagatas, in their past causal stages, knew that the nature of the realm of sentient beings is pure, but is covered by the defilements of adventitious afflictions; however, these afflictions ultimately cannot defile their true nature. Therefore, the Tathagata appears in the world to expound the subtle Dharma to all sentient beings, removing all defilements and enabling them to attain liberation.’ The Origin of the Merits of Renunciation, Fourteenth When the Buddha was in the world, in the city of Rajagriha, there was an elder named Fu Zeng, who was over a hundred years old, with failing teeth and declining strength. Everyone in his household was disgusted with him. -------------------------------------------------------------------------------- 。闻说出家心生欢喜，功德无量譬喻不及，出家之利，高于须弥，深于巨海，广于虚空。所以然者？由出家故方得成佛，三世诸佛未有不因舍家出家成佛者也。是时长者来诣佛所欲求出家，值佛游化，即便往至舍利弗所，见其熟老不为摄受；如是遍至五百罗汉，悉不肯度。 时彼长者即出寺外发声大哭，于是世尊从后而至，种种诲喻令其心悦，即语目连：“收其出家，与受其戒。”乃为新学小比丘辈，常生调戏之所娆乱，便自溺水欲丧身命。目连观见，即以神力接置岸上。因问其故，具如上说。“此人愚钝瞋恚若斯，不以三涂报应之怖而摄化之，无由得道。” 时彼目连欲乘空行，乃令专意执袈裟角，渐次游历到大海边，见有新毙端正妇人，便有一虫从其口出而从鼻入，复从眼出从耳而入，目连见已舍之而去。弟子白言：“此是何人？”师曰：“此是舍卫城中大商之妇，自恃颜貌不修福业，承夫宠念损害一切，偕行至此没水而终，海不纳尸漂出在岸，犹爱故身作此虫耳，后入地狱受诸苦报。” 渐次前行见一女人，自泥大镬水满火然，脱衣入中皮肉各离，吹骨在外寻复成形，自取其肉而啖食之 现代汉语译本：听说出家修行，心中便生出欢喜，其功德之大，无法用譬喻来形容。出家的利益，比须弥山还高，比大海还深，比虚空还广阔。为什么会这样呢？因为只有通过出家才能成佛，过去、现在、未来三世诸佛，没有不是因为舍弃家庭出家而成就佛道的。当时，那位长者来到佛陀所在的地方，想要请求出家，但正赶上佛陀外出游化，于是就去拜访舍利弗，见他年事已高，不肯接纳他；像这样，他遍访了五百罗汉，都没有人肯度他出家。 这时，那位长者就走出寺庙，放声大哭。于是，世尊从后面来到，用各种道理开导他，使他心生欢喜，就对目连说：‘收他出家，给他授戒。’后来，他因为被新学的小比丘们经常调戏、戏弄，就自己跳入水中想要结束生命。目连看见后，就用神力把他救到岸上。目连问他原因，他把上面的事情都说了。目连说：‘这个人愚笨又容易生气，如果不以地狱报应的恐怖来教化他，是无法得道的。’ 当时，目连想要乘空飞行，就让他专心抓住袈裟的衣角，渐渐地游历到海边，看见一个刚死不久、容貌端正的妇人，就有一条虫子从她的口中出来，又从鼻孔进去，又从眼睛出来，从耳朵进去。目连看见后就离开了。弟子问：‘这是什么人？’目连说：‘这是舍卫城中一个大商人的妻子，她仗着自己的美貌，不修福德，依仗丈夫的宠爱，损害一切人，和丈夫一起走到这里，落水而死，海水不接纳她的尸体，把她冲到岸边，她仍然贪爱自己的身体，所以变成虫子，以后还要下地狱遭受各种苦报。’ 他们渐渐向前走，看见一个女人，自己在一个泥制的大锅里，锅里盛满了水，下面燃着火，她脱下衣服进入锅中，皮肉都分离了，骨头被吹到外面，一会儿又重新长成身体，自己拿起自己的肉来吃。 English version: Upon hearing about the joy of leaving home for spiritual practice, his heart was filled with delight. The merit of such an act is immeasurable, beyond any comparison. The benefits of leaving home are higher than Mount Sumeru, deeper than the vast ocean, and wider than the empty sky. Why is this so? Because only through leaving home can one attain Buddhahood. All Buddhas of the past, present, and future have attained Buddhahood by abandoning their homes and entering monastic life. At that time, the elder came to where the Buddha was, seeking to leave home, but it happened that the Buddha was away on a teaching tour. So, he went to visit Shariputra, but seeing that he was old, Shariputra did not accept him. In this way, he visited five hundred Arhats, but none of them were willing to ordain him. Then, the elder went out of the temple and cried loudly. Thereupon, the World Honored One came from behind, and with various teachings, made his heart joyful. He then said to Maudgalyayana, ‘Accept him into the monastic order and give him the precepts.’ Later, because he was often teased and harassed by the newly ordained young monks, he threw himself into the water, wanting to end his life. Maudgalyayana saw this and used his divine power to bring him to the shore. He asked him the reason, and he explained everything that had happened. Maudgalyayana said, ‘This person is foolish and easily angered. If he is not taught through the fear of the retribution of the three evil realms, he will not be able to attain the Way.’ At that time, Maudgalyayana wanted to travel through the air, so he had him hold onto the corner of his robe. Gradually, they traveled to the seashore, where they saw a newly deceased, beautiful woman. A worm came out of her mouth, entered her nose, came out of her eyes, and entered her ears. Upon seeing this, Maudgalyayana left. His disciple asked, ‘Who is this person?’ The teacher said, ‘This is the wife of a great merchant in Shravasti. She relied on her beauty, did not cultivate merit, and, relying on her husband's favor, harmed everyone. She came here with her husband, fell into the water, and died. The sea did not accept her body, so it was washed ashore. She still loves her body, so she became a worm. Later, she will go to hell and suffer various torments.’ Gradually moving forward, they saw a woman in a large mud cauldron filled with water and burning with fire. She took off her clothes and entered the cauldron. Her skin and flesh separated, and her bones were blown outside. After a while, her body reformed, and she took her own flesh and ate it. -------------------------------------------------------------------------------- 。福增白师：“此是何人？”师曰：“舍卫城中有优婆塞，崇重三宝请僧供养，常造美膳遣婢送之，每至屏处选好先食。大家察问：‘汝无窃食？’婢言：‘比丘食讫有残与我，我得食之；若我先食，愿于后世自食身肉。’以是因缘先受华报，果在地狱。” 次复前行见一骨山，其量高广七百由旬，障其日光使海阴黑。是时目连登此山上，有大肋骨往来经行。福增白师：“此何骨山？”“汝欲知者，即是汝之故身骨也。”福增闻已，身毛恐耸惶怖流汗，白和尚言：“闻我今者心未摧裂，愿时为说本末因缘！”目连告曰：“生死轮转无有边际，善恶业报影响无差。昔过去世此阎浮提，有一聚落民物富盛。时有长者名曰法增，宗族已来笃信三宝，好行仁惠不伤生命，居人推之以为令长，数十年间民物安泰，咸赖其德如己之父。时彼令长，或因闲暇习其博奕，恶友得便而亲辅之，授彼邪说废其政事。未久境内强恶恣横，按讼交举刑罚不中。忽偶一时吏呈款实，适值令长博奕不胜，无暇顾览尽令处死。来日乃问诸军吏曰：‘罪人何所？’答以戮竟。令长闻已闷绝躄地，水洒乃稣，垂泪而言：‘亲爱珍宝悉皆住此，唯我一人独入地狱，而我今者率易杀人，当知即是旃陀罗类 现代汉语译本：福增白师问：‘这是什么人？’目连尊者说：‘舍卫城里有个优婆塞，非常尊敬佛法僧三宝，经常请僧人供养，他常常做好吃的饭菜，让婢女送去。婢女每次到了没人的地方，就先挑好的吃。主人家问她：‘你没有偷吃吧？’婢女说：‘比丘吃完后有剩下的给我，我才能吃；如果我先吃，我愿来世自己吃自己的肉。’因为这个因缘，她先受了花报，果报在地狱。’ 接着往前走，又看到一座骨山，这座山高广七百由旬，遮挡了阳光，使海面都变得阴暗。这时，目连登上这座山，看到有巨大的肋骨在来回移动。福增白师问：‘这是什么骨山？’目连说：‘你想知道的话，这就是你前世的骨头。’福增听了，吓得毛发竖立，惊恐地流汗，对目连说：‘我听到这些，心还没有崩溃，希望您能为我讲讲事情的来龙去脉！’目连告诉他：‘生死轮回没有尽头，善恶的业报就像影子一样不会有差错。过去世，在这个阎浮提，有一个村落，人民生活富足。当时有个长者名叫法增，他家族一直以来都笃信三宝，喜欢行善，不伤害生命，人们推举他做首领，几十年间，人民生活安定，都依赖他的恩德，把他当做自己的父亲。后来，这位首领，有时因为闲暇就喜欢上了赌博，坏朋友趁机接近他，教他邪说，荒废了政事。没过多久，境内强盗横行，诉讼案件堆积如山，刑罚也不公正。有一次，官吏呈上案件的实情，正好赶上首领赌博输了，没时间看，就全部判处死刑。第二天，他问手下官吏：‘犯人怎么样了？’官吏回答说：‘都处决完了。’首领听了，昏倒在地，用水泼醒后，流着泪说：‘亲人珍宝都留在这里，只有我一个人要下地狱，而我今天竟然如此草率地杀人，应当知道我就是旃陀罗之类的人。’ English version: The white-haired teacher Fu Zeng asked, 'Who is this person?' The Venerable Maudgalyayana said, 'In Shravasti, there was a lay devotee who deeply respected the Three Jewels and often invited monks for offerings. He would always prepare delicious meals and send a maidservant to deliver them. Each time she reached a secluded place, she would pick out the best food to eat first. The family asked her, 'Have you not been stealing food?' The maidservant replied, 'After the monks have eaten, they give me the leftovers, and then I can eat; if I eat first, I wish to eat my own flesh in the next life.' Because of this cause, she first received a flower-like reward, and the fruit was in hell.' Continuing forward, they saw a mountain of bones, which was seven hundred yojanas high and wide, blocking the sunlight and darkening the sea. At this time, Maudgalyayana climbed this mountain and saw large ribs moving back and forth. The white-haired teacher Fu Zeng asked, 'What is this mountain of bones?