English
English version Offering to the field of merit, the accumulation of meritorious rewards obtained, only the Buddha can fully know. All beings in the world, including gods, humans, demons (referring to Mara), Brahma (referring to Brahma Deva), ascetics (referring to renunciates), Brahmins (referring to priests), and even Sravakas (those who hear the Buddha's teachings and practice accordingly), Pratyekabuddhas (also known as Solitary Buddhas, who attain enlightenment on their own without a teacher), and others, cannot fully know. Even lighting a small lamp, the blessings received are indescribable. 'Sariputra (one of the Buddha's ten great disciples, known for his wisdom)! The realm of the Buddhas is inconceivable; only the Tathagata (one of the Buddha's titles) can understand its true meaning. Sariputra! Those who offer lamps, the accumulation of merit they obtain is immeasurable and boundless, beyond calculation; only the Tathagata can fully know. Sariputra! Even the merit of lighting a small lamp is so great, beyond calculation; how much more so if, after my Parinirvana (death), in stupas and temples, whether one builds them oneself or teaches others to build them, or lights one lamp, two lamps, or even many lamps, and offers fragrant flowers, garlands (ornaments made of pearls and jade), jeweled banners (ornate banners), canopies, and other various excellent and wonderful offerings!' 'Sariputra! There are four dharmas (teachings) that should be believed and accepted. What are the four? First, the Buddha's Dharma is immeasurable and should be believed and accepted; second, even just cultivating a little bit of good roots can bring immeasurable rewards and should be believed and accepted; third, if one has deep reverence and faith in the Three Jewels (Buddha, Dharma, Sangha) and diligently cultivates good deeds, the blessings obtained, even you Sravaka disciples who are now seeing me, cannot fully understand, nor can you contemplate and fathom. How much less can Sravaka disciples who are far from me after my Parinirvana know and fathom? If there is anyone who can know and fathom, that is impossible and should be believed and accepted; fourth, these Sravaka disciples cannot know and measure all beings' actions and the karmic consequences of those actions. Sariputra! You Sravaka disciples do not need to contemplate this matter. Why? Sariputra! The Tathagata always says that the karmic consequences of all beings' actions are immeasurable; the Buddhas of the past, Arhats, Samyak-sambuddhas (titles of the Buddha) have already said that the karmic consequences of beings are immeasurable; the Buddhas of the future, Arhats, Samyak-sambuddhas will also say that the karmic consequences of beings are immeasurable. The faith and the nature of beings' minds are also unknowable and immeasurable; such a principle should be believed and accepted!' 'Sariputra! You Sravaka disciples who abide in the noble lineage (lofty character), --------------------------------------------------------------------------------
Chinese
于一切众生业报之中，无有实眼及巧方便，况余轻微薄劣心者，离戒、定、慧、解脱、解脱知见者，失正念者、无明闇冥、厚翳目者，于自己身内、外诸法而不能知——我竟是谁？我是谁许？我住何处？我之功德为大、为小？我当云何为与戒相应、为与戒不相应？我为正念戒、我为失念戒？我所作业为作智人业、为作愚人业？为从何来、为何处去？舍利弗！诸凡夫人颠倒见者，于自己身如是等事尚自不知，况能得知一切众生种种业报？若能知者，无有是处。 “舍利弗！如来、应、正遍知，戒无减，定无减，智无减，解脱无减，解脱知见无减，相无减。舍利弗！如来、应、正遍知，无量戒、无碍戒、不思议戒、无等戒、究竟戒、清净戒、彼如来于一切众生若业、若业报，皆如实知。 “舍利弗！云何如来于一切众生业报得如实知？舍利弗！佛如是知：或有众生善业尽，不善业增；或有众生不善业尽，善业增；或有众生善业当生，不善业当灭；或有众生不善当生，善业当灭。舍利弗！如来如是入一切众生业及业报，种种差别皆如实知。彼彼众生或有无知或有愚闇，或有善者或不善者。舍利弗！我有如是智，有如是善巧，于诸众生不可思议种种业报，皆能记说。 “舍利弗！若有众生成就信心，彼能信 现代汉语译本： 在一切众生的业报之中，没有真实的智慧和巧妙的方法，更何况那些轻微、薄弱、心智低下的人，那些远离戒律、禅定、智慧、解脱、解脱知见的人，那些失去正念的人，那些被无明的黑暗所蒙蔽、眼睛被厚厚的遮盖物所遮蔽的人，对于自己身内、外的各种现象都不能了解——我究竟是谁？我是属于谁的？我住在哪里？我的功德是大还是小？我应当如何做才能与戒律相应，如何做才与戒律不相应？我是具有正念的持戒者，还是失去正念的破戒者？我所做的事情是智者的行为，还是愚人的行为？我是从哪里来，又要到哪里去？舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著称）！那些颠倒见解的凡夫俗子，对于自己身上这些事情尚且不能了解，更何况能够了解一切众生种种的业报呢？如果有人能了解，那是不可能的。 ‘舍利弗（Śāriputra）！如来（Tathāgata，佛的称号之一）、应（Arhat，阿罗汉，值得受人供养的人）、正遍知（Samyak-saṃbuddha，完全觉悟者），戒律没有减少，禅定没有减少，智慧没有减少，解脱没有减少，解脱知见没有减少，相好没有减少。舍利弗（Śāriputra）！如来（Tathāgata）、应（Arhat）、正遍知（Samyak-saṃbuddha），具有无量的戒律、无碍的戒律、不可思议的戒律、无与伦比的戒律、究竟的戒律、清净的戒律，这位如来对于一切众生的业，以及业的果报，都能如实地了解。 ‘舍利弗（Śāriputra）！如来（Tathāgata）如何能对一切众生的业报得到如实的了解呢？舍利弗（Śāriputra）！佛是这样了解的：有的众生善业已经穷尽，不善业在增长；有的众生不善业已经穷尽，善业在增长；有的众生善业将要产生，不善业将要灭除；有的众生不善业将要产生，善业将要灭除。舍利弗（Śāriputra）！如来（Tathāgata）这样深入了解一切众生的业和业报，种种差别都能如实地了解。那些众生有的无知，有的愚昧，有的善良，有的不善良。舍利弗（Śāriputra）！我具有这样的智慧，具有这样的善巧方便，对于众生不可思议的种种业报，都能记述和解说。 ‘舍利弗（Śāriputra）！如果有的众生成就了信心，他就能相信。
English
English version: Among the karmic retributions of all sentient beings, there is no real wisdom or skillful means, let alone those with slight, weak, and inferior minds, those who are separated from precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, those who have lost right mindfulness, those who are obscured by the darkness of ignorance, and whose eyes are covered by thick veils, who cannot understand the various phenomena within and outside themselves—who am I ultimately? To whom do I belong? Where do I dwell? Is my merit great or small? How should I act to be in accordance with the precepts, and how should I act to be not in accordance with the precepts? Am I a precept-holder with right mindfulness, or a precept-breaker who has lost right mindfulness? Are my actions the actions of a wise person, or the actions of a foolish person? From where do I come, and where am I going? Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! Those ordinary people with inverted views cannot even understand these things about themselves, let alone understand the various karmic retributions of all sentient beings? If someone could understand, it would be impossible. 'Śāriputra! The Tathāgata (one of the titles of the Buddha), Arhat (worthy of receiving offerings), Samyak-saṃbuddha (perfectly enlightened one), has no decrease in precepts, no decrease in concentration, no decrease in wisdom, no decrease in liberation, no decrease in the knowledge and vision of liberation, and no decrease in auspicious marks. Śāriputra! The Tathāgata, Arhat, Samyak-saṃbuddha, possesses immeasurable precepts, unobstructed precepts, inconceivable precepts, incomparable precepts, ultimate precepts, and pure precepts. That Tathāgata knows all sentient beings' karma and karmic retributions as they truly are. 'Śāriputra! How does the Tathāgata gain true knowledge of the karmic retributions of all sentient beings? Śāriputra! The Buddha knows thus: some sentient beings have exhausted their good karma and increased their bad karma; some sentient beings have exhausted their bad karma and increased their good karma; some sentient beings will generate good karma and eliminate bad karma; some sentient beings will generate bad karma and eliminate good karma. Śāriputra! The Tathāgata thus deeply understands the karma and karmic retributions of all sentient beings, and knows all their various differences as they truly are. Some of those sentient beings are ignorant, some are foolish, some are good, and some are not good. Śāriputra! I have such wisdom and such skillful means that I can record and explain the inconceivable karmic retributions of all sentient beings. 'Śāriputra! If some sentient beings achieve faith, they can believe.' --------------------------------------------------------------------------------
Chinese
我。若复众生无有信心，远离我法，不信我语，诽谤于我，彼于长夜无义、无利，坠堕苦恼。舍利弗！若彼众生于佛塔庙奉施灯明，以此奉施所作善业，能获安乐、可乐之果。彼施灯明作善业时，欣喜相应。从信心起，于现在世得三种净心。何等为三？彼诸善男子、善女人作是念：‘我于如来已设供养，知身不坚，摄坚身想；知财过患，摄坚财想。’舍利弗！是名供养佛塔第一净心。复次，舍利弗！彼诸善男子、善女人起如是心：‘我于如来无上福田、最胜福田，能受最胜供养者所，已作供养。我今不畏堕于地狱、畜生、饿鬼。我此善根，已作人、天善道之因，得于妙色资生众具，又得智慧、安隐、快乐，乃至能得菩提之果。’舍利弗！是名供养佛塔第二净心。复次，舍利弗！彼诸善男子、善女人作如是想：‘我于诸佛已作舍施，已作福德，已舍悭贪，已除悭过。’作是念已，施心无悭，施心增长。舍利弗！是名供养佛塔第三净心。 “复次，舍利弗！若善男子、善女人于佛塔庙施灯明已，临命终时得三种明。何等为三？一者、彼善男子、善女人临命终时，先所作福悉皆现前，忆念善法而不忘失。舍利弗！是为一明；因此便能念知，自己先于佛所殖诸善业。复次，舍利弗！彼善男子、善女人于命终时，得如是念 现代汉语译本 我。如果还有众生没有信心，远离我的佛法，不相信我的话语，诽谤我，他们将在漫长的黑夜里毫无意义、毫无利益，坠入痛苦烦恼之中。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）！如果那些众生在佛塔寺庙供奉灯火，凭借这种供奉所做的善业，能够获得安乐、可喜的果报。他们供奉灯火做善业时，内心充满欢喜。从信心出发，在现世就能得到三种清净的心。是哪三种呢？那些善男子、善女人会这样想：‘我已经对如来（Tathāgata，佛陀的称号之一）进行了供养，知道身体是不坚固的，从而生起追求坚固之身的想法；知道财富会带来过患，从而生起追求坚固财富的想法。’舍利弗（Śāriputra）！这叫做供养佛塔的第一种清净心。 其次，舍利弗（Śāriputra）！那些善男子、善女人会生起这样的心念：‘我已经对如来（Tathāgata）这无上的福田、最殊胜的福田，能够接受最殊胜供养者的地方，做了供养。我现在不再害怕堕入地狱、畜生、饿鬼道。我这善根，已经成为转生人、天善道的因，能够得到美妙的容貌和生活所需的各种资具，又能得到智慧、安稳、快乐，乃至能够得到菩提（bodhi，觉悟）之果。’舍利弗（Śāriputra）！这叫做供养佛塔的第二种清净心。 再次，舍利弗（Śāriputra）！那些善男子、善女人会这样想：‘我已经对诸佛做了布施，做了功德，舍弃了悭吝，消除了悭吝的过失。’这样想之后，布施的心没有悭吝，布施的心不断增长。舍利弗（Śāriputra）！这叫做供养佛塔的第三种清净心。 ‘其次，舍利弗（Śāriputra）！如果善男子、善女人在佛塔寺庙施舍灯火之后，临命终时会得到三种光明。是哪三种呢？第一，那些善男子、善女人临命终时，先前所做的福德全部显现出来，忆念善法而不会忘失。舍利弗（Śāriputra）！这是第一种光明；因此便能忆念知道，自己先前在佛所种下的各种善业。其次，舍利弗（Śāriputra）！那些善男子、善女人在临命终时，得到这样的念头
English
English version I. Furthermore, if there are sentient beings who lack faith, distance themselves from my Dharma, disbelieve my words, and slander me, they will experience meaninglessness and disadvantage throughout the long night, falling into suffering and distress. Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! If those sentient beings offer lamps in Buddhist pagodas and temples, by means of the virtuous deeds performed through this offering, they will be able to obtain the blissful and desirable fruits. When they perform virtuous deeds by offering lamps, they are filled with joy. Arising from faith, they will attain three kinds of pure minds in this present life. What are the three? Those good men and good women will think thus: 'I have already made offerings to the Tathāgata (one of the titles of the Buddha), knowing that the body is impermanent, I cultivate the thought of attaining a firm body; knowing the faults of wealth, I cultivate the thought of attaining firm wealth.' Śāriputra! This is called the first pure mind of offering to a Buddhist pagoda. Furthermore, Śāriputra! Those good men and good women will give rise to such a thought: 'I have already made offerings to the Tathāgata, the supreme field of merit, the most excellent field of merit, the one who is worthy of receiving the most excellent offerings. Now I am no longer afraid of falling into hell, the animal realm, or the realm of hungry ghosts. This root of goodness of mine has already become the cause for rebirth in the good paths of humans and gods, enabling me to obtain beautiful appearances and all the necessities of life, and also to obtain wisdom, peace, happiness, and even to attain the fruit of Bodhi (enlightenment).' Śāriputra! This is called the second pure mind of offering to a Buddhist pagoda. Again, Śāriputra! Those good men and good women will think thus: 'I have already made donations to all the Buddhas, performed meritorious deeds, relinquished stinginess, and eliminated the faults of stinginess.' Having thought thus, the mind of giving is without stinginess, and the mind of giving increases. Śāriputra! This is called the third pure mind of offering to a Buddhist pagoda. 'Furthermore, Śāriputra! If good men and good women offer lamps in Buddhist pagodas and temples, they will obtain three kinds of light at the time of death. What are the three? First, those good men and good women, at the time of death, all the meritorious deeds they have previously performed will appear before them, and they will remember the good Dharma without forgetting it. Śāriputra! This is the first light; therefore, they will be able to remember and know the various virtuous deeds they have previously planted in the presence of the Buddha. Furthermore, Śāriputra! Those good men and good women, at the time of death, will have such a thought --------------------------------------------------------------------------------