Chinese
大正藏第 21 册 No. 1357 佛说师子奋迅菩萨所问经 No. 1357 [Nos. 1356, 1358, 1359] 佛说师子奋迅菩萨所问经 失译人名今附东晋录 如是我闻。一时佛在阿耨大池边龙王宫中。与大比丘僧五百人俱。大菩萨众满足千人。皆得陀罗尼。住于十地应绍尊位。一生当得阿耨多罗三藐三菩提。于诸法界通达无碍。以大庄严而自庄严。于佛智德心无疑滞。尔时有一菩萨。名师子奋迅。来在会坐。即从座起整衣服。偏袒右肩右膝着地。合掌向佛白佛言。世尊若有众生。以敬信心供养佛者得几许福。佛告师子奋迅菩萨言。善男子莫作是言。所以者何。若供养佛论其福聚无量无边。何以故。如来成就无量戒身定身慧身解脱身解脱知见身故。师子奋迅若有众生见一切智。清净信心供养恭敬尊重赞叹。施诸所安衣服饮食卧具医药安身所须。以如是等现在供养。若复有人于佛灭后供养舍利如芥子许。是二人福正等无异。复次师子奋迅。若有在家菩萨。以如须弥山等七宝聚。供养声闻缘觉乘人。复有出家修道之人。因菩提心持一小钱以用布施。此福胜前百分千分。百千万亿分阿僧祇分不可称计。算数譬喻所不能及。复次师子奋迅。若有众生百千岁中。 现代汉语译本 《佛说师子奋迅菩萨所问经》 （佚名，今附东晋录） 如是我闻。一时，佛在阿耨大池（Anavatapta，无热恼池）边的龙王宫中，与五百位大比丘僧众在一起，还有一千位大菩萨众，他们都已证得陀罗尼（Dharani，总持），安住于十地（Ten Bhumis，菩萨修行的十个阶段），应继承尊贵的佛位，一生之后将证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），对于一切法界通达无碍，以大庄严来庄严自身，对于佛的智慧和功德，心中没有疑惑和滞碍。 这时，有一位菩萨，名叫师子奋迅（Simha Vikridita），来到法会。他即从座位上起身，整理好衣服，袒露右肩，右膝着地，合掌向佛，禀告佛说：‘世尊，如果有众生，以恭敬和信心供养佛，能得到多少福报？’ 佛告诉师子奋迅菩萨说：‘善男子，不要这样说。为什么呢？如果供养佛，所论及的福德聚集是无量无边的。为什么呢？因为如来成就了无量的戒身（Sila-kaya，戒律之身）、定身（Samadhi-kaya，禅定之身）、慧身（Prajna-kaya，智慧之身）、解脱身（Vimukti-kaya，解脱之身）和解脱知见身（Vimukti-jnana-darshana-kaya，解脱知见之身）。师子奋迅，如果有众生见到一切智（Sarvajna，佛的一切智慧），以清净的信心供养、恭敬、尊重、赞叹，布施各种安身之物，如衣服、饮食、卧具、医药等生活所需，以这些东西现在供养佛。如果又有人在佛灭度后，供养如芥子般大小的舍利（Sarira，遗骨），这两种人的福报完全相等，没有差别。’ ‘再者，师子奋迅，如果有在家菩萨，以如须弥山（Sumeru，妙高山）一样多的七宝聚，供养声闻（Sravaka，听闻佛法而证悟者）、缘觉（Pratyekabuddha，独自悟道者）乘人，又有出家修道之人，因为菩提心（Bodhi-citta，觉悟之心）而持有一小钱用来布施，此人的福报胜过前者百分、千分、百千万亿分、阿僧祇（Asamkhya，无数）分，是不可称量、不可计算，算数譬喻都无法比及的。’ ‘再者，师子奋迅，如果有众生在百千年中……’
English
English version The Sutra Spoken by the Buddha on the Questions of Bodhisattva Simhavikridita (Name of translator lost, now appended to the Eastern Jin record) Thus have I heard. At one time, the Buddha was in the Dragon King's palace by the Anavatapta (Anavatapta, lake free from heat) Lake, together with a gathering of five hundred great Bhikshus (Bhikshu, monks), and a thousand great Bodhisattvas (Bodhisattva, beings striving for enlightenment), all of whom had attained Dharani (Dharani, mnemonic device), abiding in the Ten Bhumis (Ten Bhumis, ten stages of Bodhisattva practice), destined to inherit the honored position [of Buddhahood], and who, after one more lifetime, would attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), having unobstructed understanding of all Dharma-realms, adorning themselves with great adornments, and having no doubts or hindrances in their minds regarding the Buddha's wisdom and virtues. At that time, there was a Bodhisattva named Simhavikridita (Simha Vikridita, Lion's Sport), who came to the assembly. He immediately rose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, and, with palms joined, addressed the Buddha, saying: 'World-Honored One, if there are beings who offer to the Buddha with reverence and faith, how much merit will they obtain?' The Buddha told the Bodhisattva Simhavikridita: 'Good man, do not speak in this way. Why? If one makes offerings to the Buddha, the accumulation of merit is immeasurable and boundless. Why? Because the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) has accomplished immeasurable Sila-kaya (Sila-kaya, body of precepts), Samadhi-kaya (Samadhi-kaya, body of meditation), Prajna-kaya (Prajna-kaya, body of wisdom), Vimukti-kaya (Vimukti-kaya, body of liberation), and Vimukti-jnana-darshana-kaya (Vimukti-jnana-darshana-kaya, body of the knowledge and vision of liberation). Simhavikridita, if there are beings who see the Sarvajna (Sarvajna, all-knowing wisdom of the Buddha), and with pure faith offer, revere, respect, and praise, and give all necessities for comfort, such as clothing, food, bedding, medicine, and other things needed for the body, making such offerings in the present. If, after the Buddha's Parinirvana (Parinirvana, complete extinction), someone offers even a mustard seed's worth of Sarira (Sarira, relics), the merit of these two is exactly equal, without any difference.' 'Furthermore, Simhavikridita, if there is a Bodhisattva at home who offers a heap of the seven treasures equal to Mount Sumeru (Sumeru, Mount Meru), to those of the Sravaka (Sravaka, hearer of the Buddha's teachings) and Pratyekabuddha (Pratyekabuddha, solitary Buddha) vehicles, and if there is a monastic who, because of Bodhi-citta (Bodhi-citta, mind of enlightenment), uses even a small coin for almsgiving, the merit of this person surpasses the former by a hundred, a thousand, a hundred million, an Asamkhya (Asamkhya, countless) part; it is immeasurable, incalculable, and beyond the reach of numerical analogy.' 'Furthermore, Simhavikridita, if there are beings for hundreds and thousands of years...' --------------------------------------------------------------------------------
Chinese
以一切乐具现在供养于佛世尊。若复有一人于佛灭后。若以一华供养如来。若扫洒佛塔若涂治塔地。烧香然灯幡盖伎乐以供养佛。作如是言。南无佛陀。于无量阿僧祇劫备修苦行。集诸功德成等正觉。利益成就无量众生。若能如是起真实心供养佛者。是人于后若一劫若百劫若千万劫。不堕恶道。复次师子奋迅。有陀罗尼名曰花聚。我今为欲利益安乐饶益多众生故。怜愍世间利安天人故。今当说之。师子奋迅若有受持此花聚陀罗尼者。是人常得宿命智通。后终不堕三恶道中。生无难处不离三宝。终不生于下贱之家不离念佛。所往受生诸根不缺。生生不失菩提之心。生得种种甚深辩才。常见十方阿僧祇佛。尔时世尊即说此陀罗尼。 多哒咃 屠逻泞 陀罗尼 牟泞 波逻娑散泞 悉题战题攡 那牟支 涅呵攡卢伽波𠽮 佛𠽮波提 𠽮攡 迦罗[口*知]郁迦吒罗殊波竭汦 汦殊波𠽮 肥舍 逻佛提 旦摩婆嘶 阿叉蛇兮 波伽汦 阿灭律多兮 波休多题汦殊伐 𠽮呢𠽮蛇 三摩頞汦 汦殊伽逻伐𠽮 𠽮拏佛提 因提利蛇佛提 莎诃 师子奋迅。若有闻是花聚陀罗尼名。以净信心忆念诵持。欲修行者。应用二月三月八月行之。从月八日修念佛心乃至十五日。昼三时夜三时一心念佛。以香花灯明供养三宝。至十五 现代汉语译本 以一切美好的器具供养佛世尊。如果又有人在佛陀灭度之后，用一朵花供养如来（Tathagata，佛的称号之一），或者清扫佛塔，或者涂饰修缮塔的地面，焚香、点灯、悬挂幡盖、演奏音乐来供养佛，并说这样的话：‘南无佛陀（Namo Buddhaya，皈依佛陀），于无量阿僧祇劫（asamkhya kalpa，极长的时间单位）备受苦行，积聚各种功德成就正等正觉（samyak-sambuddha，完全觉悟），利益成就无量众生。’如果能够这样发起真实的心来供养佛，这个人之后无论一劫、百劫、千万劫，都不会堕入恶道。 再者，师子奋迅（Simha Vikridita，菩萨名），有一个陀罗尼（dharani，总持、真言）名叫花聚（Puspa Samcaya），我现在为了利益、安乐、饶益众多众生，怜悯世间，利益安乐天人和人，现在就来说这个陀罗尼。师子奋迅，如果有人受持这个花聚陀罗尼，这个人常常能够得到宿命智通（purva-nivasabhijnana，知晓前世的能力），死后终究不会堕入三恶道中，出生在没有灾难的地方，不离三宝（triratna，佛、法、僧），终究不会出生在**的家庭，不离念佛，所往生的各个地方诸根完好无缺，生生世世不失去菩提之心（bodhicitta，觉悟之心），生来就获得种种甚深辩才，常见十方阿僧祇佛。 当时世尊就说了这个陀罗尼： 多哒咃（Tadyatha） 屠逻泞（Turamni） 陀罗尼（Dharani） 牟泞（Muni） 波逻娑散泞（Parasa samni） 悉题战题攡（Siti jantici） 那牟支（Namuci） 涅呵攡卢伽波𠽮（Nirharuci ruga pave） 佛𠽮波提（Bujye bodhi） 𠽮攡（Vici） 迦罗[口*知]郁迦吒罗殊波竭汦（Kara jighu katarasubha gajhi） 汦殊波𠽮（Jhi subha ve） 肥舍（Bhese） 逻佛提（Labdhe） 旦摩婆嘶（Dhammavasi） 阿叉蛇兮（Aksaye） 波伽汦（Bagajhi） 阿灭律多兮（Amrtaye） 波休多题汦殊伐（Bahuto tisubha） 𠽮呢𠽮蛇（Vinivese） 三摩頞汦（Samajhi） 汦殊伽逻伐𠽮（Jhi kalave） 𠽮拏佛提（Vina bodhi） 因提利蛇佛提（Indriye bodhi） 莎诃（Svaha） 师子奋迅，如果有人听到这个花聚陀罗尼的名字，以清净的信心忆念诵持，想要修行的人，应该在二月、三月、八月进行。从每月的初八开始修念佛之心，乃至十五日，白天三个时辰，夜晚三个时辰，一心念佛，用香、花、灯明供养三宝，直到十五日。
English
English version With all delightful instruments, offer to the Buddha, the World Honored One. If there is someone who, after the Parinirvana (parinirvana, the final nirvana) of the Buddha, offers a single flower to the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), or sweeps and cleans a stupa (stupa, a dome-shaped structure), or paints and repairs the ground of the stupa, burns incense, lights lamps, raises banners and canopies, and makes music to offer to the Buddha, and says these words: 'Namo Buddhaya (Namo Buddhaya, Homage to the Buddha), through immeasurable asamkhya kalpas (asamkhya kalpa, countless eons) has cultivated ascetic practices, gathered all merits, and attained Samyak-sambuddha (samyak-sambuddha, perfect enlightenment), benefiting and accomplishing immeasurable sentient beings.' If one can thus generate a true heart to make offerings to the Buddha, this person will not fall into evil realms for one kalpa, one hundred kalpas, or one thousand kalpas. Furthermore, Simha Vikridita (Simha Vikridita, a Bodhisattva), there is a dharani (dharani, a sacred utterance or spell) called Puspa Samcaya (Puspa Samcaya, Accumulation of Flowers). Now, for the sake of benefiting, bringing peace, and enriching many sentient beings, out of compassion for the world, and for the benefit and peace of gods and humans, I will now speak this dharani. Simha Vikridita, if there is someone who receives and upholds this Puspa Samcaya Dharani, this person will always attain the power of knowing past lives (purva-nivasabhijnana, the ability to know past lives). After death, they will never fall into the three evil realms, be born in a place free from difficulties, and never be separated from the Three Jewels (triratna, Buddha, Dharma, Sangha). They will never be born into a ** family, and will never be separated from mindfulness of the Buddha. Wherever they are born, their faculties will be complete and without lack, and in every life, they will not lose the Bodhicitta (bodhicitta, the mind of enlightenment). They will be born with various profound eloquence, and will always see countless Buddhas in the ten directions. At that time, the World Honored One spoke this dharani: Tadyatha Turamni Dharani Muni Parasa samni Siti jantici Namuci Nirharuci ruga pave Bujye bodhi Vici Kara jighu katarasubha gajhi Jhi subha ve Bhese Labdhe Dhammavasi Aksaye Bagajhi Amrtaye Bahuto tisubha Vinivese Samajhi Jhi kalave Vina bodhi Indriye bodhi Svaha Simha Vikridita, if someone hears the name of this Puspa Samcaya Dharani, and with pure faith remembers, recites, and upholds it, those who wish to practice should do so in the second, third, and eighth months. From the eighth day of the month, cultivate the mind of mindfulness of the Buddha until the fifteenth day. During the day, for three periods, and during the night, for three periods, be mindful of the Buddha with a single mind. Make offerings to the Three Jewels with incense, flowers, and lamps until the fifteenth day. --------------------------------------------------------------------------------
Chinese
日见一切佛。乘莲华座而为说法。得陀罗尼忆念坚固意志明了。从是以后乃至菩提。一切所闻忆持不忘。一切经书工巧伎术一切三昧。心得清净除见四谛。何以故。此法无漏所摄故。说是法时。师子奋迅菩萨。及诸菩萨比丘。天龙夜叉乾闼婆阿修罗世人非人。闻佛所说欢喜奉行。 佛说师子奋迅菩萨所问经 现代汉语译本：每日都能见到一切佛，乘坐莲花宝座为众生说法。获得陀罗尼（总持，能总摄忆持一切法）的加持，忆念力坚固，意志明了。从此以后直到证得菩提（觉悟），所有听闻过的教法都能忆持不忘。对于一切经书、工巧技艺、以及一切三昧（禅定），内心都能清净明了，去除对四谛（苦、集、灭、道）的错误见解。为什么呢？因为此法是无漏法所摄持的缘故。佛陀宣说此法时，师子奋迅菩萨（菩萨名），以及诸位菩萨、比丘、天、龙、夜叉（一种鬼神）、乾闼婆（一种天神，以音乐为食）、阿修罗（一种恶神）、世人以及非人，听闻佛陀所说，都欢喜信受奉行。 《佛说师子奋迅菩萨所问经》
English
English version: Daily, one sees all Buddhas, riding on lotus flower seats to expound the Dharma. One obtains Dharani (a mnemonic device, encompassing and retaining all Dharmas), with steadfast memory and a clear will. From then until Bodhi (enlightenment), everything heard is remembered and not forgotten. One's mind becomes pure and clear regarding all scriptures, crafts, skills, and all Samadhis (meditative states), removing incorrect views on the Four Noble Truths (suffering, origin, cessation, path). Why? Because this Dharma is encompassed by the undefiled Dharma. When the Buddha spoke this Dharma, the Simha Vikridita Bodhisattva (name of a Bodhisattva), and all the Bodhisattvas, Bhikshus, Devas, Nagas, Yakshas (a type of spirit), Gandharvas (a type of celestial being, nourished by music), Asuras (a type of demon), humans, and non-humans, hearing what the Buddha said, rejoiced and practiced accordingly. 'The Sutra Spoken by the Buddha on the Questions of Simha Vikridita Bodhisattva' --------------------------------------------------------------------------------