Chinese
大正藏第 15 册 No. 0629 佛说放钵经 No. 629 [Nos. 626, 627(3), 628] 佛说放钵经 安公云元阙译人今附西晋录 佛在舍卫祇洹精舍，时与诸菩萨，无央数比丘、比丘尼、优婆塞、优婆夷，诸天王、释、梵，及阿须伦鬼、神龙、诸人非人，无央数悉会坐。佛说菩萨法，无央劫勤苦，泥犁，禽兽、薜荔，一切忧劳，十方布施，金银珍宝、车马奴婢，及妻子、头目、肌肉，皆不爱惜，用施十方人，勤苦故。时忉利天上二百天子，前世作菩萨道未坚，在佛所闻求道勤苦，皆念道剧难得，心便转求罗汉辟支佛道。佛知是诸天子意欲转，便化作一人，端正无比，令持百味饭至佛所，前长跪叉手作礼，白佛言：“愿佛哀我，受此饭。”佛便受之。 坐中有菩萨在佛前坐，字文殊师利，白佛言：“当念故恩。”坐中诸菩萨悉闻，展转相问：“文殊师利！前世有何等恩施于佛，而复欲得佛饭？”佛即舍钵于地，便下入地中，乃至赖毗罗耶佛刹，刹名波陀沙，钵悬止空中现。彼刹中诸菩萨见之，起前长跪白佛：“是悬钵从何所来，亦不堕地？”彼佛言：“且待须臾，当见菩萨威神变化。” 尔时释迦文佛告摩诃目揵连：“行求索钵。” 现代汉语译本 《佛说放钵经》 安世高认为原译者已缺失，现在附于西晋目录之下。 佛陀在舍卫城的祇洹精舍，当时与诸位菩萨、无数的比丘、比丘尼、优婆塞（近事男）、优婆夷（近事女），以及诸天王、帝释（Śakra）、梵天（Brahmā），还有阿修罗（Asura）鬼、神龙、人和非人等，无数众生都聚集在一起。佛陀宣说菩萨的修行方法，讲述他们经历无数劫的勤苦，在地狱（Niraya）、禽兽、薜荔等恶道中受尽忧劳，在十方世界布施金银珍宝、车马奴婢，甚至妻子、头目、肌肉，都毫不吝惜，用来布施给十方众人，因为他们精勤刻苦的缘故。当时忉利天（Trāyastriṃśa）上有二百位天子，他们前世修行菩萨道时道心不坚定，在佛陀处听闻求道的勤苦，都认为成道极其困难，内心便想转而寻求罗汉（Arhat）或辟支佛（Pratyekabuddha）的果位。佛陀知道这些天子的心意想要转变，便化作一人，相貌端正无比，让他拿着百味饮食来到佛陀处，上前长跪合掌作礼，对佛陀说：‘愿佛陀怜悯我，接受这些饭食。’佛陀便接受了。 座中有一位菩萨坐在佛陀面前，名为文殊师利（Mañjuśrī），他对佛陀说：‘应当忆念过去的恩德。’座中的诸位菩萨都听到了，辗转相问：‘文殊师利！前世对佛陀有什么恩德，现在又想得到佛陀的饭食？’佛陀随即舍弃钵盂于地上，便下沉进入地中，乃至赖毗罗耶（Lāghavīrya）佛刹，佛刹名为波陀沙（Pātāśa），钵盂悬停在空中显现。那个佛刹中的诸位菩萨见到此景，起身向前长跪，对佛陀说：‘这个悬空的钵盂从何处而来，也不坠落于地？’那位佛陀说：‘且等待片刻，当能见到菩萨的威神变化。’ 这时，释迦文佛（Śākyamuni）告诉摩诃目犍连（Mahāmaudgalyāyana）：‘去寻找这个钵盂。’
English
English version The Buddha Speaks of the Released Bowl Sutra An Shigao said that the original translator was missing, now attached to the Western Jin Dynasty catalog. The Buddha was at the Jetavana Vihara in Shravasti (Śrāvastī), at that time with all the Bodhisattvas, countless Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay devotees), Upasikas (female lay devotees), as well as the kings of the heavens, Śakra (释提桓因), Brahmā (梵天), and Asura (阿修罗) ghosts, divine dragons, humans and non-humans, countless beings all gathered together. The Buddha expounded the practice methods of Bodhisattvas, recounting their countless kalpas (aeons) of diligence and suffering, enduring all kinds of worries and toils in hells (Niraya), as animals, and in thorny places, giving away gold, silver, treasures, carriages, horses, servants, and even wives, heads, eyes, and flesh without any reluctance, using them to give to all people in the ten directions, because of their diligent and hardworking efforts. At that time, two hundred devas (gods) in the Trayastrimsa Heaven (忉利天), whose Bodhisattva path was not firm in their previous lives, heard of the diligence and suffering of seeking the path at the Buddha's place, and all thought that attaining enlightenment was extremely difficult, and their minds turned to seeking the fruit of Arhat (罗汉) or Pratyekabuddha (辟支佛). The Buddha knew that the minds of these devas wanted to change, so he transformed into a person, with unparalleled dignified appearance, and had him bring food of a hundred flavors to the Buddha's place, came forward, knelt down, put his palms together, and bowed to the Buddha, saying: 'May the Buddha have mercy on me and accept this food.' The Buddha then accepted it. Among those seated, there was a Bodhisattva sitting in front of the Buddha, named Mañjuśrī (文殊师利), who said to the Buddha: 'We should remember the past kindness.' All the Bodhisattvas in the assembly heard this and asked each other: 'Mañjuśrī! What kindness did you bestow upon the Buddha in your previous life, that you now want to receive the Buddha's food?' The Buddha then discarded the bowl on the ground and sank into the ground, all the way to the Buddha-field of Laghavīrya (赖毗罗耶), the Buddha-field named Pātāśa (波陀沙), and the bowl hung suspended in the air. The Bodhisattvas in that Buddha-field saw this scene, rose up, knelt forward, and said to the Buddha: 'Where did this suspended bowl come from, and why does it not fall to the ground?' That Buddha said: 'Wait a moment, and you will see the majestic and divine transformations of the Bodhisattva.' At this time, Śākyamuni Buddha (释迦文佛) said to Mahāmaudgalyāyana (摩诃目犍连): 'Go and search for this bowl.' --------------------------------------------------------------------------------
Chinese
摩诃目揵连即入八千三昧，遍入八千佛刹视不见，即还白佛言：“求索钵了不知处。” 佛告舍利弗：“汝复行求索。”舍利弗入万三昧，下行过万佛刹求钵不得。即还白佛言：“我下行过万佛刹，求钵了不见。” 佛复令摩诃迦叶行求索钵。摩诃迦叶便入万二千三昧，复下过万二千佛刹，求索钵不得，还白佛言：“我求索钵了不见。” 舍利弗白弥勒菩萨言：“仁者高才功德已满，智慧备足次当来佛，当知钵处。” 弥勒菩萨语舍利弗言：“我虽次当来佛，功德成满其行具足，不如文殊师利菩萨。譬如十方恒边沙佛刹，满中万物草木，及尔所菩萨，不能知佛一步之中所念何等。文殊师利菩萨知深三昧，独文殊师利菩萨能知佛钵处。” 舍利弗即起前至佛所，长跪叉手白佛：“愿令文殊师利菩萨行求索钵。” 佛语文殊师利：“汝行求钵来。” 文殊自念：“舍利弗当不起于坐而致钵来。”即入三昧，譬如日出光明无所不照，菩萨入三昧者，十方无所不至。文殊内手从袈裟里下探过十佛刹，手指诸节其一节放千万光明出，一光明端各有一莲花，莲花上有一菩萨坐皆如文殊，其下刹有佛莲花上，菩萨者皆持释迦文佛声谢诸佛，复持文殊声遥为诸佛作礼。 如文殊手， 现代汉语译本 摩诃目犍连（Mahamaudgalyayana，佛陀十大弟子之一，以神通著称）随即进入八千三昧（samadhi，一种高度集中的冥想状态），遍寻八千佛刹（Buddha-ksetra，佛所教化的世界），却未能见到佛钵，于是返回禀告佛陀：‘我寻找佛钵，却不知其所在。’ 佛陀告诉舍利弗（Sariputra，佛陀十大弟子之一，以智慧著称）：‘你再去寻找。’舍利弗进入一万三昧，向下寻遍超过一万个佛刹，仍然没有找到佛钵。于是返回禀告佛陀：‘我向下寻遍超过一万个佛刹，寻找佛钵，却始终不见其踪影。’ 佛陀又命令摩诃迦叶（Mahakasyapa，佛陀十大弟子之一，以头陀行著称）去寻找佛钵。摩诃迦叶便进入一万二千三昧，又向下寻遍超过一万二千个佛刹，寻找佛钵却未能找到，返回禀告佛陀：‘我寻找佛钵，却始终不见其踪影。’ 舍利弗对弥勒菩萨（Maitreya Bodhisattva，未来佛）说：‘仁者您才智高超，功德圆满，智慧具足，是下一尊将要成佛的佛陀，应当知道佛钵的所在。’ 弥勒菩萨对舍利弗说：‘我虽然是下一尊将要成佛的佛陀，功德成就圆满，修行具足，却不如文殊师利菩萨（Manjusri Bodhisattva，智慧的象征）。譬如十方恒河沙数般的佛刹，充满万物草木，以及数量如此之多的菩萨，也不能知道佛陀一步之中所思所念的是什么。文殊师利菩萨深谙三昧，只有文殊师利菩萨能够知道佛钵的所在。’ 舍利弗随即起身，来到佛陀面前，长跪合掌禀告佛陀：‘希望派遣文殊师利菩萨去寻找佛钵。’ 佛陀对文殊师利说：‘你去寻找佛钵。’ 文殊心想：‘舍利弗应当不用起身就能把佛钵带来。’随即进入三昧，譬如太阳升起，光明无所不照，菩萨进入三昧，十方无所不到。文殊将手从袈裟里伸出，向下探过十个佛刹，手指的每个关节都放出千万道光明，每一道光明的顶端都有一朵莲花，莲花上都有一位菩萨端坐，都和文殊一样，其下的佛刹中，莲花上的菩萨都持释迦文佛（Sakyamuni Buddha，现世佛）的声音感谢诸佛，又持文殊的声音遥向诸佛作礼。 如文殊的手，
English
English version Mahamaudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) immediately entered eighty thousand samadhis (a state of highly concentrated meditation), and searched throughout eighty thousand Buddha-ksetras (Buddha-fields, the realms where Buddhas teach), but could not find the Buddha's bowl. He then returned and reported to the Buddha: 'I have searched for the bowl, but I do not know where it is.' The Buddha told Sariputra (one of the Buddha's ten great disciples, known for his wisdom): 'You go and search again.' Sariputra entered ten thousand samadhis, and searched downwards through more than ten thousand Buddha-ksetras, but still could not find the bowl. He then returned and reported to the Buddha: 'I have searched downwards through more than ten thousand Buddha-ksetras, but I could not find the bowl.' The Buddha then ordered Mahakasyapa (one of the Buddha's ten great disciples, known for his ascetic practices) to search for the bowl. Mahakasyapa then entered twelve thousand samadhis, and searched downwards through more than twelve thousand Buddha-ksetras, but could not find the bowl. He returned and reported to the Buddha: 'I have searched for the bowl, but I could not find it.' Sariputra said to Maitreya Bodhisattva (the future Buddha): 'Benevolent one, your talent is high, your merits are complete, and your wisdom is sufficient. You are the next Buddha to come. You should know where the bowl is.' Maitreya Bodhisattva said to Sariputra: 'Although I am the next Buddha to come, and my merits are complete and my practices are sufficient, I am not as good as Manjusri Bodhisattva (the embodiment of wisdom). For example, even if there were Buddha-ksetras as numerous as the sands of the Ganges River in the ten directions, filled with all kinds of things, plants, and trees, and that many Bodhisattvas, they could not know what the Buddha is thinking about in a single step. Manjusri Bodhisattva knows the profound samadhis. Only Manjusri Bodhisattva can know where the Buddha's bowl is.' Sariputra immediately rose, went before the Buddha, knelt down, and with palms together, reported to the Buddha: 'I wish that Manjusri Bodhisattva would go and search for the bowl.' The Buddha said to Manjusri: 'You go and find the bowl.' Manjusri thought to himself: 'Sariputra should be able to bring the bowl without getting up from his seat.' He immediately entered samadhi. It was like the sun rising, its light shining everywhere. When a Bodhisattva enters samadhi, there is nowhere in the ten directions that he cannot reach. Manjusri reached his hand out from inside his kasaya (monk's robe), and extended it downwards through ten Buddha-ksetras. Each joint of his fingers released millions of rays of light. At the end of each ray of light was a lotus flower, and on each lotus flower sat a Bodhisattva, all like Manjusri. In the Buddha-ksetras below, the Bodhisattvas on the lotus flowers all used the voice of Sakyamuni Buddha (the current Buddha) to thank the Buddhas, and also used the voice of Manjusri to pay homage to the Buddhas from afar. Like Manjusri's hand, --------------------------------------------------------------------------------
Chinese
逮至赖毗罗耶佛刹，刹中诸菩萨白佛言：“是手何等，亦不见边，亦不见际。”赖毗罗耶佛语诸菩萨言：“上无数佛刹，刹名沙诃楼陀，佛字释迦文，前有坐菩萨字文殊，最尊光明，智慧难可当，作变化如是。”诸菩萨白佛言：“今我等欲共得见释迦文佛及文殊。” 赖毗罗耶佛即放额上千亿光明出，照中央无数佛刹，一至释迦刹。诸菩萨问佛：“今有是大火光烟出，须臾顷便火出，是火泥犁火耶？”佛言：“莫作是语，是非泥犁火，释迦刹名沙诃楼陀，是中火也。”诸菩萨问佛言：“是沙诃楼陀刹者，何因名沙诃楼陀，有是火？”佛语诸菩萨：“沙诃楼陀刹者，杂恶三毒：淫妷、瞋怒、愚痴。”诸菩萨白佛言：“沙诃楼陀刹中诸菩萨，忍辱不瞋怒者作是为可？”佛语诸菩萨：“释迦刹中人，骂詈菩萨轻易挝捶者，菩萨忍辱终不加瞋怒，慈哀十方人欲令度脱，皆是菩萨威神所加，菩萨忍辱之恩，故名沙诃楼陀。”诸菩萨白佛言：“我等闻是大欢喜，得不生释迦刹弊人之处。”赖毗罗耶佛告诸菩萨：“莫说是语，不可沙诃楼陀刹中诸菩萨意。” 佛言：“我为汝曹说，东方佛字头意，刹名诃波离摩坻陀惹，头意佛刹中菩萨，行六度悉具足，不如沙诃楼陀刹中菩萨行六度一日一夜，念十方勤苦皆使度脱。何以 现代汉语译本 到达赖毗罗耶佛（Laipilaye Buddha）的佛土，那里的菩萨们问佛说：‘这只手是什么，既看不到边，也看不到际涯。’赖毗罗耶佛告诉诸位菩萨说：‘上方无数佛土，佛土名为沙诃楼陀（Sahaloutuo），佛号释迦文（Shijiawen），前面有位菩萨名为文殊（Wenshu），最为尊贵光明，智慧难以匹敌，所作变化就是这样。’诸位菩萨对佛说：‘现在我们想要共同得见释迦文佛和文殊菩萨。’ 赖毗罗耶佛即从额头放出千亿光明，照耀中央无数佛土，一直到达释迦佛土。诸位菩萨问佛：‘现在有这样大的火光和烟冒出，一会儿又出现火焰，这是地狱之火吗？’佛说：‘不要这样说，这不是地狱之火，释迦佛土名为沙诃楼陀，这是那里的火。’诸位菩萨问佛说：‘这个沙诃楼陀佛土，因何缘故名为沙诃楼陀，会有这样的火？’佛告诉诸位菩萨：‘沙诃楼陀佛土，混杂着邪恶的三毒：淫欲、嗔怒、愚痴。’诸位菩萨对佛说：‘沙诃楼陀佛土中的菩萨，能够忍辱不嗔怒，这样做可以吗？’佛告诉诸位菩萨：‘释迦佛土中的人，谩骂菩萨，轻视殴打菩萨，菩萨都能忍辱，始终不生嗔怒，慈悲怜悯十方众生，想要让他们得到解脱，这都是菩萨的威神之力所加持，菩萨忍辱的恩德，所以名为沙诃楼陀。’诸位菩萨对佛说：‘我们听了这些非常欢喜，希望不要生到释迦佛土那种恶劣的地方。’赖毗罗耶佛告诉诸位菩萨：‘不要这样说，不可轻视沙诃楼陀佛土中诸位菩萨的心意。’ 佛说：‘我为你们说，东方有佛名为头意（Touyi），佛土名为诃波离摩坻陀惹（Habolimocituozhe），头意佛土中的菩萨，修行六度都圆满具足，不如沙诃楼陀佛土中的菩萨修行六度一日一夜，心念十方受苦受难的众生，都使他们得到解脱。为什么呢？’