Chinese
大正藏第 16 册 No. 0669 佛说无上依经 No. 669 佛说无上依经卷上 梁天竺三藏真谛译 校量功德品第一 如是我闻：一时佛婆伽婆，住王舍城迦兰陀竹林，与大比丘众千二百五十人俱，悉是罗汉，诸漏已尽所作已办，舍诸重担获得己利，尽诸有结，其心善得解脱、善得自在，善通奢摩他、毗钵舍那，其名曰：净命阿若憍陈如、净命马胜、净命贤胜、净命婆沙波、净命摩诃那摩、净命沤楼频䗍迦叶、净命伽耶迦叶、净命那提迦叶、净命耶输陀、净命摩诃迦叶、净命舍利弗、净命摩诃目揵连、净命须菩提、净命须婆睺罗、净命摩诃拘郗罗、净命优波离、净命富楼那弥多罗尼子、净命摩诃纯陀、净命摩诃劫宾那、净命离婆多、净命毕陵伽婆蹉、净命阿尼楼䭾、净命孙陀罗难陀、净命罗睺罗，唯除阿难在学地，如是等千二百五十人。复有大比丘尼众五百人俱，其名曰：摩诃波阇波提比丘尼、青莲花色比丘尼、绮摩比丘尼、跋陀比丘尼、难陀比丘尼、耶输陀罗比丘尼，如是等各有眷属。复有菩萨摩诃萨无量百千，是贤劫中诸菩萨众，皆悉通达大深法性，从调易化善行平等修菩萨道，一切众生真善知识，得无碍陀罗尼，转不退法轮，已经供养无量诸佛，皆从他方 现代汉语译本 No. 669 佛说无上依经卷上 梁天竺三藏真谛译 校量功德品第一 如是我闻：一时，佛（Buddha，觉悟者）婆伽婆（Bhagavan，世尊），住在王舍城（Rājagṛha）的迦兰陀竹林（Kalandaka Venuvana），与一千二百五十位大比丘（bhikkhu，出家修行者）在一起，他们都是阿罗汉（arhat，已证悟者），诸漏已尽，所作已办，舍弃了所有重担，获得了自身的利益，断尽了所有结缚，他们的心已善得解脱、善得自在，善于通达奢摩他（śamatha，止）和毗钵舍那（vipaśyanā，观），他们的名字是：净命阿若憍陈如（Ājñāta Kauṇḍinya）、净命马胜（Aśvajit）、净命贤胜（Bhaddiya）、净命婆沙波（Vāṣpa）、净命摩诃那摩（Mahānāman）、净命沤楼频螺迦叶（Uruvilvā Kāśyapa）、净命伽耶迦叶（Gayā Kāśyapa）、净命那提迦叶（Nadī Kāśyapa）、净命耶输陀（Yaśodhara）、净命摩诃迦叶（Mahā Kāśyapa）、净命舍利弗（Śāriputra）、净命摩诃目犍连（Mahā Maudgalyāyana）、净命须菩提（Subhūti）、净命须婆睺罗（Subāhū）、净命摩诃拘絺罗（Mahā Kauṣṭhila）、净命优波离（Upāli）、净命富楼那弥多罗尼子（Pūrṇa Maitrāyaṇīputra）、净命摩诃纯陀（Mahā Cunda）、净命摩诃劫宾那（Mahā Kappiṇa）、净命离婆多（Revata）、净命毕陵伽婆蹉（Piṇḍola Bharadvāja）、净命阿尼楼驮（Aniruddha）、净命孙陀罗难陀（Sundarananda）、净命罗睺罗（Rāhula），只有阿难（Ānanda）还在学地。像这样的一千二百五十人。还有五百位大比丘尼（bhikkhunī，女性出家修行者）在一起，她们的名字是：摩诃波阇波提比丘尼（Mahāprajāpatī Gautamī）、青莲花色比丘尼（Utpalavarṇā）、绮摩比丘尼（Kṣemā）、跋陀比丘尼（Bhadrā）、难陀比丘尼（Nandā）、耶输陀罗比丘尼（Yaśodharā），像这样的各有眷属。还有无量百千位菩萨摩诃萨（bodhisattva-mahāsattva，伟大的菩萨），他们是贤劫（bhadrakalpa）中的菩萨众，都通达甚深的大法性，从调伏易化，善于奉行平等，修菩萨道，是一切众生的真善知识，得到了无碍陀罗尼（dhāraṇī，总持），转动不退转的法轮（dharma-cakra，佛法之轮），已经供养了无量诸佛，都从其他方而来。
English
English version No. 669 'The Sūtra on the Supreme Reliance Spoken by the Buddha', Volume 1 Translated by Tripiṭaka Master Paramārtha of Liang Dynasty from India Chapter 1: Assessing Merits Thus have I heard: At one time, the Buddha (Bhagavan, the World-Honored One) was dwelling in the Kalandaka Bamboo Grove in Rājagṛha (Royal City), together with a great assembly of twelve hundred and fifty bhikṣus (monks), all of whom were arhats (enlightened beings), their outflows exhausted, their tasks completed, having relinquished all burdens, having attained their own benefit, having extinguished all fetters, their minds well liberated, well attained to freedom, well versed in śamatha (tranquility) and vipaśyanā (insight). Their names were: Ājñāta Kauṇḍinya, Aśvajit, Bhaddiya, Vāṣpa, Mahānāman, Uruvilvā Kāśyapa, Gayā Kāśyapa, Nadī Kāśyapa, Yaśodhara, Mahā Kāśyapa, Śāriputra, Mahā Maudgalyāyana, Subhūti, Subāhū, Mahā Kauṣṭhila, Upāli, Pūrṇa Maitrāyaṇīputra, Mahā Cunda, Mahā Kappiṇa, Revata, Piṇḍola Bharadvāja, Aniruddha, Sundarananda, Rāhula, with the exception of Ānanda who was still in the stage of learning. Such were the twelve hundred and fifty. There were also five hundred great bhikṣunīs (nuns) together, their names were: Mahāprajāpatī Gautamī, Utpalavarṇā, Kṣemā, Bhadrā, Nandā, Yaśodharā, each with their retinues. Furthermore, there were countless hundreds of thousands of bodhisattva-mahāsattvas (great bodhisattvas), bodhisattvas from this Bhadrakalpa (Fortunate Aeon), all of whom were versed in the profound nature of the Great Dharma, easily tamed and transformed, skilled in practicing equality, cultivating the bodhisattva path, true and good advisors for all sentient beings, having attained unobstructed dhāraṇīs (mantras), turning the irreversible Dharma wheel (wheel of Dharma), having already made offerings to countless Buddhas, all having come from other directions. --------------------------------------------------------------------------------
Chinese
世界来集，一生补处圣者弥勒菩萨以为上首。复有优婆塞百千万众，频婆沙罗王以为上首。复有无量百千优婆夷众，毗提希夫人以为上首。 尔时世尊，为诸天人恭敬尊重随从供养。于是净命阿难，在大众中承佛神力，即从座起偏袒右肩，右膝着地顶礼佛足，向佛合掌而作是言：“世尊！我于今日着衣持钵，入王舍城次第乞食，我见一处大高重阁庄严新成，雕饰装画内外宛密，见此事已即生心念：‘若清信善男子善女人，造此大高重阁，布施四方众僧并具四事；若如来灭后，取佛舍利如芥子大安立塔中，起塔如阿摩罗子大，戴刹如针大，露盘如枣叶大，造佛如麦子大，此二功德何者为胜？’今问世尊，惟愿解说。” 佛言：“善哉，善哉！阿难！能问如来如此大事，汝能修行众多利益，怜愍世间作归依处，能令人天得道安乐，能拔众生不住苦地。是故阿难！汝今谛听，专思念之，敬心信受。” “善哉世尊！愿乐欲闻。” 佛言：“阿难！此阎浮提世界纵广七千由旬，其洲北边广大、南方如车，人面亦尔，其中悉满须陀洹、斯陀含、阿那含、阿罗汉、辟支佛等，譬如蔗林竹林荻林、若麻田若稻田，稠密不空无间缺处。如是，阿难！此阎浮提满须陀洹乃至辟支佛，若有一人尽形寿，供养衣服饮 现代汉语译本：来自世界的聚集，一生补处（指下一世将成佛的菩萨）的圣者弥勒菩萨（Maitreya Bodhisattva）为首。又有优婆塞（Upasaka，在家男居士）百千万众，以频婆沙罗王（King Bimbisara）为首。又有无量百千优婆夷（Upasika，在家女居士）众，以韦提希夫人（Queen Vaidehi）为首。 当时，世尊（释迦牟尼佛）受到诸天和人们的恭敬、尊重、跟随和供养。这时，净命阿难（Ananda，佛陀的十大弟子之一），在大众中凭借佛的神力，立即从座位上站起，袒露右肩，右膝着地，顶礼佛足，向佛合掌说道：‘世尊！我今天穿着袈裟，拿着钵，进入王舍城（Rajagriha）依次乞食，我看见一处高大华丽的楼阁，装饰一新，雕梁画栋，内外严密。见到此事后，我心中便生起一个念头：‘如果清信的善男子、善女人，建造这样高大的楼阁，布施给四方僧众，并提供衣食住药四事供养；如果如来（Tathagata，佛的称号之一）灭度后，取佛舍利（Sarira，佛陀火化后的遗物）如芥子般大小，安放在塔中，建造的塔如庵摩罗果（Amra，一种水果）般大小，塔刹（Chhatra，塔顶的伞状结构）如针般大小，露盘（Harmika，塔顶的方形结构）如枣叶般大小，塑造的佛像如麦子般大小，这两种功德哪一个更为殊胜？’现在请问世尊，希望您能为我解说。’ 佛说：‘好啊，好啊！阿难！你能问如来这样的大事，你能够修行获得众多利益，怜悯世间众生，为他们作归依之处，能够使人天得到解脱和安乐，能够拔除众生，使他们不再停留在痛苦的境地。所以，阿难！你现在仔细听，专心思考，以恭敬心信受奉行。’ ‘好的，世尊！我非常乐意听闻。’ 佛说：‘阿难！这阎浮提（Jambudvipa，我们所居住的这个世界）世界纵横七千由旬（Yojana，古印度长度单位），这个洲的北边宽广，南边像车轮，人的面貌也是如此。其中充满着须陀洹（Srotapanna，入流果）、斯陀含（Sakridagamin，一来果）、阿那含（Anagamin，不来果）、阿罗汉（Arhat，无学果）、辟支佛（Pratyekabuddha，缘觉）等圣者，就像甘蔗林、竹林、荻林、麻田或稻田一样，稠密不空，没有间隙。像这样，阿难！这阎浮提充满着须陀洹乃至辟支佛，如果有一个人尽其一生，供养衣服、饮食、
English
English version: The assembly came from all over the world, with the holy Maitreya Bodhisattva (Maitreya Bodhisattva, a bodhisattva who will become a Buddha in the future) as the leader, who is destined to be a Buddha in his next life. There were also hundreds of thousands of Upasakas (Upasaka, lay male devotees), with King Bimbisara (King Bimbisara) as the leader. There were also countless hundreds of thousands of Upasikas (Upasika, lay female devotees), with Queen Vaidehi (Queen Vaidehi) as the leader. At that time, the World-Honored One (Shakyamuni Buddha) was revered, respected, followed, and offered to by gods and humans. Then, the pure-living Ananda (Ananda, one of the Buddha's ten great disciples), relying on the Buddha's divine power in the assembly, immediately rose from his seat, bared his right shoulder, knelt on his right knee, prostrated himself at the Buddha's feet, and, with his palms joined, said to the Buddha: 'World-Honored One! Today, I wore my robe and carried my bowl, entering the city of Rajagriha (Rajagriha) to beg for food in order. I saw a magnificent and tall pavilion, newly decorated, with carvings and paintings, both inside and out. Having seen this, I immediately had a thought: 'If a faithful good man or good woman builds such a tall pavilion, donates it to the Sangha (Sangha, the monastic community) of the four directions, and provides the four requisites (clothing, food, lodging, and medicine); or if, after the Tathagata (Tathagata, one of the titles of the Buddha) has passed away, one takes a relic (Sarira, remains after the Buddha's cremation) of the Buddha as small as a mustard seed and enshrines it in a stupa (Stupa, a dome-shaped structure containing relics), builds a stupa as large as an Amra fruit (Amra, a type of fruit), with a chhatra (Chhatra, umbrella-like structure on top of the stupa) as small as a needle, a harmika (Harmika, a square structure on top of the stupa) as large as a jujube leaf, and creates a Buddha image as large as a grain of wheat, which of these two merits is superior?' Now I ask the World-Honored One, and I hope you can explain it to me.' The Buddha said: 'Excellent, excellent! Ananda! You are able to ask the Tathagata about such a great matter. You are able to cultivate and gain many benefits, have compassion for the world, and be a place of refuge for them. You are able to lead gods and humans to attain liberation and happiness, and you are able to remove beings from suffering. Therefore, Ananda! Now listen carefully, contemplate attentively, and accept it with reverence and faith.' 'Excellent, World-Honored One! I am eager to hear.' The Buddha said: 'Ananda! This Jambudvipa (Jambudvipa, the world we live in) is seven thousand yojanas (Yojana, an ancient Indian unit of length) in length and breadth. The north side of this continent is wide, and the south side is like a wheel, and the faces of people are also like this. It is filled with Srotapannas (Srotapanna, stream-enterers), Sakridagamins (Sakridagamin, once-returners), Anagamins (Anagamin, non-returners), Arhats (Arhat, liberated beings), Pratyekabuddhas (Pratyekabuddha, solitary Buddhas), etc., like sugarcane forests, bamboo forests, reed forests, hemp fields, or rice fields, dense and without gaps. Like this, Ananda! This Jambudvipa is filled with Srotapannas, even up to Pratyekabuddhas. If one person, for their entire life, offers clothing, food, --------------------------------------------------------------------------------
Chinese
食汤药卧具，入涅槃后悉起大塔，供养然灯烧香涂香末香、华鬘衣服伞盖幢幡等。阿难！于意云何，是人以是因缘，生功德多不？” 阿难言：“甚多。世尊！甚多。修伽陀！是人以是因缘，生功德多。” 佛言：“阿难！且置阎浮提洲。西瞿耶尼纵广八千由旬，其洲作半月形，人面亦尔，其中满须陀洹乃至辟支佛等，譬如蔗林竹林荻林、若麻田稻田，稠密不空。如是，阿难！此瞿耶尼悉满须陀洹乃至辟支佛等，若有一人尽形寿，供养衣服饮食汤药卧具，入涅槃后悉起大塔，供养然灯烧香涂香、华鬘衣服伞盖幢幡等。阿难！于意云何，是人以是因缘，生功德多不？” 阿难言：“甚多。世尊！甚多。修伽陀！” “阿难！且置瞿耶尼洲。东弗于逮纵广九千由旬，其洲圆如满月，人面亦尔，满中须陀洹乃至辟支佛等，譬如蔗林竹林荻林、若麻田若稻田，稠密不空。如是，阿难！此弗于逮满须陀洹乃至辟支佛等，若有一人尽形寿，供养衣服饮食汤药卧具，入涅槃后悉起大塔，供养然灯烧香涂香末香、华鬘衣服伞盖幢幡等。阿难！于意云何，是人以是因缘，生功德多不？” 阿难言：“甚多。世尊！甚多。修伽陀！” “阿难！且置东弗于逮洲。北郁单越纵广十千由旬，其洲方，人面 现代汉语译本 ‘饮食、汤药、卧具，入涅槃后都建造大塔，用燃灯、烧香、涂香末香、花鬘、衣服、伞盖、幢幡等来供养。阿难（Ananda）！你认为如何，这个人因为这个因缘，所生的功德多不多？’ 阿难（Ananda）回答说：‘非常多。世尊（Bhagavan）！非常多。修伽陀（Sugata）！这个人因为这个因缘，所生的功德非常多。’ 佛说：‘阿难（Ananda）！暂且放下阎浮提洲（Jambudvipa）。西瞿耶尼（Aparagodaniya）纵横八千由旬（yojana），那个洲的形状像半月，人的面貌也像半月，其中充满须陀洹（Srotapanna）乃至辟支佛（Pratyekabuddha）等，譬如甘蔗林、竹林、荻林，或者麻田、稻田，稠密不空。像这样，阿难（Ananda）！这个瞿耶尼（Aparagodaniya）全部充满须陀洹（Srotapanna）乃至辟支佛（Pratyekabuddha）等，如果有一个人尽其一生，供养衣服、饮食、汤药、卧具，入涅槃后都建造大塔，用燃灯、烧香、涂香、花鬘、衣服、伞盖、幢幡等来供养。阿难（Ananda）！你认为如何，这个人因为这个因缘，所生的功德多不多？’ 阿难（Ananda）回答说：‘非常多。世尊（Bhagavan）！非常多。修伽陀（Sugata）！’ ‘阿难（Ananda）！暂且放下瞿耶尼洲（Aparagodaniya）。东弗于逮（Purvavideha）纵横九千由旬（yojana），那个洲圆如满月，人的面貌也像满月，其中充满须陀洹（Srotapanna）乃至辟支佛（Pratyekabuddha）等，譬如甘蔗林、竹林、荻林，或者麻田、稻田，稠密不空。像这样，阿难（Ananda）！这个弗于逮（Purvavideha）全部充满须陀洹（Srotapanna）乃至辟支佛（Pratyekabuddha）等，如果有一个人尽其一生，供养衣服、饮食、汤药、卧具，入涅槃后都建造大塔，用燃灯、烧香、涂香末香、花鬘、衣服、伞盖、幢幡等来供养。阿难（Ananda）！你认为如何，这个人因为这个因缘，所生的功德多不多？’ 阿难（Ananda）回答说：‘非常多。世尊（Bhagavan）！非常多。修伽陀（Sugata）！’ ‘阿难（Ananda）！暂且放下东弗于逮洲（Purvavideha）。北郁单越（Uttarakuru）纵横一万由旬（yojana），那个洲是方形的，人的面貌