T15n0629_佛說放缽經

大正藏第 15 冊 No. 0629 佛說放缽經

No. 629 [Nos. 626, 627(3), 628]

佛說放缽經

安公云元闕譯人今附西晉錄

佛在舍衛祇洹精舍，時與諸菩薩，無央數比丘、比丘尼、優婆塞、優婆夷，諸天王、釋、梵，及阿須倫鬼、神龍、諸人非人，無央數悉會坐。佛說菩薩法，無央劫勤苦，泥犁，禽獸、薜荔，一切憂勞，十方佈施，金銀珍寶、車馬奴婢，及妻子、頭目、肌肉，皆不愛惜，用施十方人，勤苦故。時忉利天上二百天子，前世作菩薩道未堅，在佛所聞求道勤苦，皆念道劇難得，心便轉求羅漢辟支佛道。佛知是諸天子意欲轉，便化作一人，端正無比，令持百味飯至佛所，前長跪叉手作禮，白佛言：「愿佛哀我，受此飯。」佛便受之。

坐中有菩薩在佛前坐，字文殊師利，白佛言：「當念故恩。」坐中諸菩薩悉聞，展轉相問：「文殊師利！前世有何等恩施於佛，而復欲得佛飯？」佛即舍缽于地，便下入地中，乃至賴毗羅耶佛剎，剎名波陀沙，缽懸止空中現。彼剎中諸菩薩見之，起前長跪白佛：「是懸缽從何所來，亦不墮地？」彼佛言：「且待須臾，當見菩薩威神變化。」

爾時釋迦文佛告摩訶目揵連：「行求索缽。」

【現代漢語翻譯】現代漢語譯本《佛說放缽經》

安世高認為原譯者已缺失，現在附於西晉目錄之下。

佛陀在舍衛城的祇洹精舍，當時與諸位菩薩、無數的比丘、比丘尼、優婆塞（近事男）、優婆夷（近事女），以及諸天王、帝釋（Śakra）、梵天（Brahmā），還有阿修羅（Asura）鬼、神龍、人和非人等，無數眾生都聚集在一起。佛陀宣說菩薩的修行方法，講述他們經歷無數劫的勤苦，在地獄（Niraya）、禽獸、薜荔等惡道中受盡憂勞，在十方世界佈施金銀珍寶、車馬奴婢，甚至妻子、頭目、肌肉，都毫不吝惜，用來佈施給十方眾人，因為他們精勤刻苦的緣故。當時忉利天（Trāyastriṃśa）上有二百位天子，他們前世修行菩薩道時道心不堅定，在佛陀處聽聞求道的勤苦，都認為成道極其困難，內心便想轉而尋求羅漢（Arhat）或辟支佛（Pratyekabuddha）的果位。佛陀知道這些天子的心意想要轉變，便化作一人，相貌端正無比，讓他拿著百味飲食來到佛陀處，上前長跪合掌作禮，對佛陀說：『愿佛陀憐憫我，接受這些飯食。』佛陀便接受了。

座中有一位菩薩坐在佛陀面前，名為文殊師利（Mañjuśrī），他對佛陀說：『應當憶念過去的恩德。』座中的諸位菩薩都聽到了，輾轉相問：『文殊師利！前世對佛陀有什麼恩德，現在又想得到佛陀的飯食？』佛陀隨即捨棄缽盂于地上，便下沉進入地中，乃至賴毗羅耶（Lāghavīrya）佛剎，佛剎名為波陀沙（Pātāśa），缽盂懸停在空中顯現。那個佛剎中的諸位菩薩見到此景，起身向前長跪，對佛陀說：『這個懸空的缽盂從何處而來，也不墜落於地？』那位佛陀說：『且等待片刻，當能見到菩薩的威神變化。』

這時，釋迦文佛（Śākyamuni）告訴摩訶目犍連（Mahāmaudgalyāyana）：『去尋找這個缽盂。』

【English Translation】 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 (釋提桓因), Brahmā (梵天), and Asura (阿修羅) 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 (羅漢) 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 (文殊師利), 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 (賴毗羅耶), 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 (釋迦文佛) said to Mahāmaudgalyāyana (摩訶目犍連): 'Go and search for this bowl.'

摩訶目揵連即入八千三昧，遍入八千佛剎視不見，即還白佛言：「求索缽了不知處。」

佛告舍利弗：「汝復行求索。」舍利弗入萬三昧，下行過萬佛剎求缽不得。即還白佛言：「我下行過萬佛剎，求缽了不見。」

佛復令摩訶迦葉行求索缽。摩訶迦葉便入萬二千三昧，復下過萬二千佛剎，求索缽不得，還白佛言：「我求索缽了不見。」

舍利弗白彌勒菩薩言：「仁者高才功德已滿，智慧備足次當來佛，當知缽處。」

彌勒菩薩語舍利弗言：「我雖次當來佛，功德成滿其行具足，不如文殊師利菩薩。譬如十方恒邊沙佛剎，滿中萬物草木，及爾所菩薩，不能知佛一步之中所念何等。文殊師利菩薩知深三昧，獨文殊師利菩薩能知佛缽處。」

舍利弗即起前至佛所，長跪叉手白佛：「愿令文殊師利菩薩行求索缽。」

佛語文殊師利：「汝行求缽來。」

文殊自念：「舍利弗當不起于坐而致缽來。」即入三昧，譬如日出光明無所不照，菩薩入三昧者，十方無所不至。文殊內手從袈裟里下探過十佛剎，手指諸節其一節放千萬光明出，一光明端各有一蓮花，蓮花上有一菩薩坐皆如文殊，其下剎有佛蓮花上，菩薩者皆持釋迦文佛聲謝諸佛，復持文殊聲遙為諸佛作禮。

如文殊手，

【現代漢語翻譯】現代漢語譯本摩訶目犍連（Mahamaudgalyayana，佛陀十大弟子之一，以神通著稱）隨即進入八千三昧（samadhi，一種高度集中的冥想狀態），遍尋八千佛剎（Buddha-ksetra，佛所教化的世界），卻未能見到佛缽，於是返回稟告佛陀：『我尋找佛缽，卻不知其所在。』佛陀告訴舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）：『你再去尋找。』舍利弗進入一萬三昧，向下尋遍超過一萬個佛剎，仍然沒有找到佛缽。於是返回稟告佛陀：『我向下尋遍超過一萬個佛剎，尋找佛缽，卻始終不見其蹤影。』佛陀又命令摩訶迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀行著稱）去尋找佛缽。摩訶迦葉便進入一萬二千三昧，又向下尋遍超過一萬二千個佛剎，尋找佛缽卻未能找到，返回稟告佛陀：『我尋找佛缽，卻始終不見其蹤影。』舍利弗對彌勒菩薩（Maitreya Bodhisattva，未來佛）說：『仁者您才智高超，功德圓滿，智慧具足，是下一尊將要成佛的佛陀，應當知道佛缽的所在。』彌勒菩薩對舍利弗說：『我雖然是下一尊將要成佛的佛陀，功德成就圓滿，修行具足，卻不如文殊師利菩薩（Manjusri Bodhisattva，智慧的象徵）。譬如十方恒河沙數般的佛剎，充滿萬物草木，以及數量如此之多的菩薩，也不能知道佛陀一步之中所思所念的是什麼。文殊師利菩薩深諳三昧，只有文殊師利菩薩能夠知道佛缽的所在。』舍利弗隨即起身，來到佛陀面前，長跪合掌稟告佛陀：『希望派遣文殊師利菩薩去尋找佛缽。』佛陀對文殊師利說：『你去尋找佛缽。』文殊心想：『舍利弗應當不用起身就能把佛缽帶來。』隨即進入三昧，譬如太陽升起，光明無所不照，菩薩進入三昧，十方無所不到。文殊將手從袈裟里伸出，向下探過十個佛剎，手指的每個關節都放出千萬道光明，每一道光明的頂端都有一朵蓮花，蓮花上都有一位菩薩端坐，都和文殊一樣，其下的佛剎中，蓮花上的菩薩都持釋迦文佛（Sakyamuni Buddha，現世佛）的聲音感謝諸佛，又持文殊的聲音遙向諸佛作禮。如文殊的手，

【English Translation】 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,

逮至賴毗羅耶佛剎，剎中諸菩薩白佛言：「是手何等，亦不見邊，亦不見際。」賴毗羅耶佛語諸菩薩言：「上無數佛剎，剎名沙訶樓陀，佛字釋迦文，前有坐菩薩字文殊，最尊光明，智慧難可當，作變化如是。」諸菩薩白佛言：「今我等欲共得見釋迦文佛及文殊。」

賴毗羅耶佛即放額上千億光明出，照中央無數佛剎，一至釋迦剎。諸菩薩問佛：「今有是大火光煙出，須臾頃便火出，是火泥犁火耶？」佛言：「莫作是語，是非泥犁火，釋迦剎名沙訶樓陀，是中火也。」諸菩薩問佛言：「是沙訶樓陀剎者，何因名沙訶樓陀，有是火？」佛語諸菩薩：「沙訶樓陀剎者，雜惡三毒：淫妷、瞋怒、愚癡。」諸菩薩白佛言：「沙訶樓陀剎中諸菩薩，忍辱不瞋怒者作是為可？」佛語諸菩薩：「釋迦剎中人，罵詈菩薩輕易撾捶者，菩薩忍辱終不加瞋怒，慈哀十方人慾令度脫，皆是菩薩威神所加，菩薩忍辱之恩，故名沙訶樓陀。」諸菩薩白佛言：「我等聞是大歡喜，得不生釋迦剎弊人之處。」賴毗羅耶佛告諸菩薩：「莫說是語，不可沙訶樓陀剎中諸菩薩意。」

佛言：「我為汝曹說，東方佛字頭意，剎名訶波離摩坻陀惹，頭意佛剎中菩薩，行六度悉具足，不如沙訶樓陀剎中菩薩行六度一日一夜，念十方勤苦皆使度脫。何以

【現代漢語翻譯】現代漢語譯本到達賴毗羅耶佛（Laipilaye Buddha）的佛土，那裡的菩薩們問佛說：『這隻手是什麼，既看不到邊，也看不到際涯。』賴毗羅耶佛告訴諸位菩薩說：『上方無數佛土，佛土名為沙訶樓陀（Sahaloutuo），佛號釋迦文（Shijiawen），前面有位菩薩名為文殊（Wenshu），最為尊貴光明，智慧難以匹敵，所作變化就是這樣。』諸位菩薩對佛說：『現在我們想要共同得見釋迦文佛和文殊菩薩。』賴毗羅耶佛即從額頭放出千億光明，照耀中央無數佛土，一直到達釋迦佛土。諸位菩薩問佛：『現在有這樣大的火光和煙冒出，一會兒又出現火焰，這是地獄之火嗎？』佛說：『不要這樣說，這不是地獄之火，釋迦佛土名為沙訶樓陀，這是那裡的火。』諸位菩薩問佛說：『這個沙訶樓陀佛土，因何緣故名為沙訶樓陀，會有這樣的火？』佛告訴諸位菩薩：『沙訶樓陀佛土，混雜著邪惡的三毒：淫慾、嗔怒、愚癡。』諸位菩薩對佛說：『沙訶樓陀佛土中的菩薩，能夠忍辱不嗔怒，這樣做可以嗎？』佛告訴諸位菩薩：『釋迦佛土中的人，謾罵菩薩，輕視毆打菩薩，菩薩都能忍辱，始終不生嗔怒，慈悲憐憫十方眾生，想要讓他們得到解脫，這都是菩薩的威神之力所加持，菩薩忍辱的恩德，所以名為沙訶樓陀。』諸位菩薩對佛說：『我們聽了這些非常歡喜，希望不要生到釋迦佛土那種惡劣的地方。』賴毗羅耶佛告訴諸位菩薩：『不要這樣說，不可輕視沙訶樓陀佛土中諸位菩薩的心意。』佛說：『我為你們說，東方有佛名為頭意（Touyi），佛土名為訶波離摩坻陀惹（Habolimocituozhe），頭意佛土中的菩薩，修行六度都圓滿具足，不如沙訶樓陀佛土中的菩薩修行六度一日一夜，心念十方受苦受難的眾生，都使他們得到解脫。為什麼呢？』

【English Translation】 English version Arriving at the Buddha-land of Laipilaye Buddha (賴毗羅耶佛), the Bodhisattvas in that land asked the Buddha: 'What is this hand? It has no beginning and no end.' Laipilaye Buddha told the Bodhisattvas: 'Above are countless Buddha-lands, one named Sahaloutuo (沙訶樓陀), where the Buddha is called Shijiawen (釋迦文). There is a Bodhisattva named Wenshu (文殊) who sits before him, the most honored, radiant, and wise, whose transformations are like this.' The Bodhisattvas said to the Buddha: 'Now we wish to see Shakyamuni Buddha and Manjushri Bodhisattva together.' Laipilaye Buddha then emitted a billion rays of light from his forehead, illuminating countless Buddha-lands in the center, reaching Shakyamuni's Buddha-land. The Bodhisattvas asked the Buddha: 'Now there is such a great fire and smoke rising, and soon flames appear. Is this the fire of hell?' The Buddha said: 'Do not speak like that. This is not the fire of hell. Shakyamuni's Buddha-land is called Sahaloutuo, and this is the fire there.' The Bodhisattvas asked the Buddha: 'Why is this Buddha-land called Sahaloutuo, and why does it have such fire?' The Buddha told the Bodhisattvas: 'The Sahaloutuo Buddha-land is mixed with the three poisons of evil: lust, anger, and ignorance.' The Bodhisattvas said to the Buddha: 'Is it acceptable for the Bodhisattvas in the Sahaloutuo Buddha-land to practice patience and not be angry?' The Buddha told the Bodhisattvas: 'In Shakyamuni's Buddha-land, even if people scold, despise, or beat the Bodhisattvas, the Bodhisattvas will endure it and never become angry. They compassionately pity all beings in the ten directions, wishing to liberate them. This is all due to the power of the Bodhisattvas. Because of the Bodhisattvas' virtue of patience, it is called Sahaloutuo.' The Bodhisattvas said to the Buddha: 'We are very happy to hear this, and we hope not to be born in such a wretched place as Shakyamuni's Buddha-land.' Laipilaye Buddha told the Bodhisattvas: 'Do not speak like that. You must not belittle the minds of the Bodhisattvas in the Sahaloutuo Buddha-land.' The Buddha said: 'I will tell you. In the east, there is a Buddha named Touyi (頭意), and the Buddha-land is called Habolimocituozhe (訶波離摩坻陀惹). The Bodhisattvas in Touyi's Buddha-land perfectly practice the six paramitas, but they are not equal to the Bodhisattvas in the Sahaloutuo Buddha-land who practice the six paramitas for one day and one night, thinking of all beings in the ten directions who are suffering and striving to liberate them. Why is that?'

故？沙訶樓陀剎中作行勤苦，譬如一佛剎壞敗時火燒其剎，有人著新衣從東方來入火中，從火中至西方，其身出不燒，是難不？」諸菩薩言：「甚難。天中天！」佛言：「沙訶樓陀剎中菩薩，一日一夜所行，罵詈輕易之，菩薩忍辱終不瞋怒。譬如是人行火中，身不燒之難，尚不及是菩薩，若百倍千倍萬倍億倍。」諸菩薩等二萬人前白佛：「愿欲上至沙訶樓陀剎，供養釋迦文佛，及文殊師利菩薩等。」賴毗羅耶佛語諸菩薩：「若欲至沙訶樓陀剎者，先治汝意。譬如地得香花好物不喜，得屎尿涕唾膿血惡露亦不瞋。」佛言：「我何因為若曹說是語？釋迦文佛剎中有菩薩，先世多供養諸佛者，人有急性者，意善之事但口教急用，今世惡故。」

諸菩薩白佛言：「沙訶樓陀剎諸菩薩，先世多供養諸佛求道大久，何緣生沙訶樓陀弊惡人處？」佛告諸菩薩：「有二因緣，今世生沙訶樓陀剎：本前世與釋迦文佛俱行索佛，故世世相隨。復有菩薩，宿命有惡不盡故，生彼惡世。」

諸菩薩白佛：「今是諸菩薩生沙訶樓陀剎，何因緣得除宿命之惡？」佛言：「善男子善女人生沙訶樓陀剎，索菩薩道，生貧家舍，用是故除宿命惡。又多病者復除宿命之惡。又遭遇父母兄弟妻子病瘦死亡憂愁感傷，用是故復除宿命之殃。又遭逢縣

【現代漢語翻譯】現代漢語譯本：『如果有人在沙訶樓陀剎（Saha-lokadhatu，指娑婆世界）中精進修行，忍受種種苦難，這好比一個佛剎壞滅時被大火焚燒，有人穿著新衣服從東方進入火中，又從火中走到西方，他的身體卻沒有被燒燬，這難不難？』諸位菩薩回答說：『非常難，天中天！』佛說：『沙訶樓陀剎中的菩薩，即使在一日一夜中所做的事情，被人謾罵輕視，菩薩都能忍辱，始終不生瞋怒。這好比那個人在火中行走，身體不被燒燬的難度，還不及這位菩薩的忍辱，哪怕是百倍、千倍、萬倍、億倍。』兩萬位菩薩向前對佛說：『我們希望能夠前往沙訶樓陀剎，供養釋迦文佛，以及文殊師利菩薩等。』賴毗羅耶佛（Raivata，佛名）告訴諸位菩薩：『如果你們想去沙訶樓陀剎，首先要調伏你們的心意。譬如大地，得到香花等美好的東西不會歡喜，得到屎尿涕唾膿血惡露等污穢的東西也不會嗔怒。』佛說：『我為什麼要為你們說這些話呢？釋迦文佛的剎土中有菩薩，前世多次供養諸佛，但有些人性子急，對於好的事情只是口頭上說得快，行動卻很慢，這是因為今世的惡業所致。』諸位菩薩對佛說：『沙訶樓陀剎的菩薩，前世多次供養諸佛，求道很久，為什麼會出生在沙訶樓陀這種弊端叢生、充滿惡人的地方呢？』佛告訴諸位菩薩：『有兩種因緣，導致今世出生在沙訶樓陀剎：一是前世與釋迦文佛一起修行，尋求佛道，所以世世相隨。二是有些菩薩，宿世的惡業沒有完全消除，所以生在那個惡劣的世界。』諸位菩薩問佛：『現在這些菩薩出生在沙訶樓陀剎，通過什麼因緣可以消除宿世的惡業呢？』佛說：『善男子善女人出生在沙訶樓陀剎，尋求菩薩道，如果出生在貧窮的家庭，就能因此消除宿世的惡業。又多病也能消除宿世的惡業。又遭遇父母兄弟妻子生病、衰老、死亡，憂愁感傷，也能因此消除宿世的災殃。又遭遇縣官'

【English Translation】 English version: 『If someone practices diligently and endures hardships in the Saha-lokadhatu (Saha world, referring to this world), it is like when a Buddha-field is destroyed by fire, a person wearing new clothes enters the fire from the east and walks through the fire to the west, and his body is not burned. Is this difficult?』 The Bodhisattvas replied, 『Extremely difficult, Lord of Gods!』 The Buddha said, 『The Bodhisattvas in the Saha-lokadhatu, even if they are reviled and belittled for what they do in a single day and night, can practice patience and never become angry. This is more difficult than that person walking through fire without being burned, even a hundredfold, a thousandfold, ten thousandfold, or a hundred millionfold.』 Twenty thousand Bodhisattvas stepped forward and said to the Buddha, 『We wish to go to the Saha-lokadhatu to make offerings to Shakyamuni Buddha and Manjushri Bodhisattva and others.』 Raivata Buddha (Buddha's name) told the Bodhisattvas, 『If you wish to go to the Saha-lokadhatu, first tame your minds. For example, the earth does not rejoice when it receives fragrant flowers and good things, nor does it become angry when it receives excrement, urine, mucus, pus, blood, and foul discharge.』 The Buddha said, 『Why am I telling you these things? In Shakyamuni Buddha's land, there are Bodhisattvas who made offerings to many Buddhas in past lives, but some people are impatient. They are quick to speak about good deeds but slow to act, and this is due to the evil of this life.』 The Bodhisattvas said to the Buddha, 『The Bodhisattvas in the Saha-lokadhatu have made offerings to many Buddhas in past lives and have sought the Way for a long time. Why are they born in the Saha-lokadhatu, a place full of flaws and evil people?』 The Buddha told the Bodhisattvas, 『There are two reasons why they are born in the Saha-lokadhatu in this life: First, in past lives, they practiced with Shakyamuni Buddha and sought the Buddha's Way, so they follow him life after life. Second, some Bodhisattvas have not completely eliminated the evil karma from their past lives, so they are born in that evil world.』 The Bodhisattvas asked the Buddha, 『Now that these Bodhisattvas are born in the Saha-lokadhatu, through what causes can they eliminate the evil of their past lives?』 The Buddha said, 『Good men and good women born in the Saha-lokadhatu, seeking the Bodhisattva path, if they are born into poor families, they can thereby eliminate the evil of their past lives. Also, being often sick can eliminate the evil of past lives. Also, encountering the sickness, aging, and death of parents, siblings, wives, and children, and experiencing sorrow and grief, can also eliminate the calamities of past lives. Also, encountering county officials』

官、恐怖、棄捐父母家室財產亡逃憂愁，用是故復除宿命之殃惡。若有一旦失財業窮厄，用是故復除宿命之殃惡。若在惡國中生，本為他國所攻敗壞，奔走愁憂無聊，用是故復除宿命之殃惡。若生弊惡人中，貧賤面目醜陋，形癃盲聾不屬逮人，父母兄弟妻子宗親皆共憎之，是人愁憂，用是故復除宿命之殃惡。若聞有善道歡喜，欲索明師教告經道開心從受，不得明師便愁憂，用是故復除宿命之殃惡。若復遙聞遠方有師高明智慧通達，欲往從受經學，身體病瘦手足拘攣不可動搖，錢用乏少又無伴侶便不可行，念之憂愁，用是故復除宿命之殃惡。若有人行求善師，欲從學受經，道師大明達皆知道要，弟子愚癡無慧意不開解，便自愁憂，用是故復除宿命之殃惡。若有善師欲教弟子世間之事開語經道，弟子愚癡不能忍辱，便棄捐師去，后歸念師法戒大歡喜，意悔愁憂，用是故復除宿命之殃惡。若有求菩薩道者，臥出夢中見怨家持刀兵追逐怖恐，夢中恐懅，復除宿命之惡。若有菩薩道家善男子善女人宿命殃惡未盡，死當入泥犁中勤苦一劫，得善師教誨過一日一夜者，頭痛身熱諸病悉除盡，不復入泥犁中。」

賴毗羅耶佛語適竟，文殊師利下手探缽，賴毗羅耶佛剎，及中央無央數佛剎，上至釋迦文佛剎皆大震動，一切人皆令驚

怖。舍利弗起前，長跪叉手白佛言：「今以何因緣震動如是，莫不驚恐者？」

佛語舍利弗：「今是地震動者，文殊師利探缽，是故震動。」

舍利弗問佛言：「缽在何所止？」

佛言：「缽乃在下，過無數佛剎，有佛字賴毗羅耶，其剎名波陀沙，缽止是中。」

舍利弗白佛言：「今諸菩薩、阿羅漢，及諸天、人、阿須倫、鬼神、龍，欲見下方賴毗羅耶佛剎及中央諸佛剎，欲見文殊師利變化取缽。」

時佛便放足下百億光明，悉照十方無數諸佛剎土，如是悉遍見賴毗羅耶佛剎諸菩薩，見文殊師利變化取缽。時諸菩薩、天、人、阿須倫、鬼神、龍皆大歡喜；諸阿羅漢皆大愁毒淚出，各自言：「菩薩尚能變化，在所作為乃爾，何況佛威神光明難可當。我等寧入泥犁中，百劫后出，聞菩薩法便奉行，何憂不得我願？」

賴毗羅耶佛剎中諸菩薩，及中央諸佛剎土菩薩無央數，皆來上至釋迦文佛所。諸菩薩各自念言：「到釋迦文佛所供養。」中有菩薩散花覆一佛剎，有菩薩散香，有菩薩散天衣，有菩薩散金銀珍寶，有菩薩作音樂聲，一佛剎中如是諸菩薩，皆前持頭面著地，為佛作禮已卻坐。

文殊師利菩薩，探缽來出坐中，諸菩薩、阿羅漢，諸天、人、阿須倫、鬼神、龍莫不歡喜。

【現代漢語翻譯】現代漢語譯本：

（眾生）驚恐。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）起身向前，長跪合掌對佛說：『如今是什麼因緣導致如此震動，以至於沒有不驚恐的？』佛告訴舍利弗：『現在這是地震動，是文殊師利（Mañjuśrī，象徵智慧的菩薩）在探取缽，所以震動。』舍利弗問佛：『缽在什麼地方停住了？』佛說：『缽在下方，經過無數佛剎（buddhakṣetra，佛所教化的國土），有一尊佛名為賴毗羅耶（Laghuvilaya），他的佛剎名為波陀沙（Pādaśa），缽停在那裡。』舍利弗稟告佛說：『現在各位菩薩（bodhisattva，追求覺悟的修行者）、阿羅漢（arhat，已證得解脫的聖者），以及諸天（deva，天神）、人（manuṣya，人類）、阿修羅（asura，非天，一種神道）、鬼神（preta，餓鬼和神靈）、龍（nāga，一種具有神力的生物），都想見下方的賴毗羅耶佛剎以及中央的各個佛剎，想見文殊師利變化取缽。』當時，佛便從足下放出百億光明，照亮十方無數的佛剎國土，這樣都普遍地看見了賴毗羅耶佛剎的各位菩薩，看見文殊師利變化取缽。當時，各位菩薩、天、人、阿修羅、鬼神、龍都非常歡喜；各位阿羅漢都非常憂愁悲傷，流下眼淚，各自說：『菩薩尚且能夠變化，所作所為如此，何況佛的威神光明難以抵擋。我們寧願進入地獄（naraka，受苦之處），百劫（kalpa，極長的時間單位）之後出來，聽到菩薩的佛法便奉行，何愁不能實現我的願望？』賴毗羅耶佛剎中的各位菩薩，以及中央各個佛剎國土的無數菩薩，都來到釋迦文佛（Śākyamuni，佛教創始人）所在之處。各位菩薩各自想：『到釋迦文佛那裡去供養。』其中有菩薩散花覆蓋一個佛剎，有菩薩散香，有菩薩散天衣，有菩薩散金銀珍寶，有菩薩演奏音樂，一個佛剎中的這些菩薩，都上前將頭面著地，向佛作禮完畢後退坐一旁。文殊師利菩薩，探取缽后出來坐在座位中，各位菩薩、阿羅漢，諸天、人、阿修羅、鬼神、龍沒有不歡喜的。

【English Translation】 English version:

(The beings) were frightened. Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) arose, knelt on his right knee, and with his palms together, said to the Buddha: 'What is the cause and condition for such a great earthquake, that there is no one who is not afraid?' The Buddha told Śāriputra: 'This earthquake is because Mañjuśrī (the bodhisattva symbolizing wisdom) is retrieving his bowl, therefore it is shaking.' Śāriputra asked the Buddha: 'Where did the bowl stop?' The Buddha said: 'The bowl is below, passing through countless buddha-kṣetras (buddha-fields, lands where a Buddha teaches). There is a Buddha named Laghuvilaya, and his buddha-kṣetra is named Pādaśa. The bowl stopped there.' Śāriputra reported to the Buddha: 'Now, the bodhisattvas (beings striving for enlightenment), arhats (liberated saints), and the devas (gods), humans (manusya), asuras (demigods), ghosts and spirits (pretas), and nāgas (serpentine beings with supernatural powers), all wish to see the buddha-kṣetra of Laghuvilaya below, and the various buddha-kṣetras in the center, and wish to see Mañjuśrī transforming and retrieving the bowl.' At that time, the Buddha emitted hundreds of billions of rays of light from his feet, illuminating countless buddha-kṣetras in the ten directions. In this way, they all universally saw the bodhisattvas of the Laghuvilaya buddha-kṣetra, and saw Mañjuśrī transforming and retrieving the bowl. At that time, all the bodhisattvas, devas, humans, asuras, ghosts and spirits, and nāgas were greatly delighted; all the arhats were greatly sorrowful and sad, shedding tears, and each said: 'Even bodhisattvas are able to transform, and their actions are like this, how much more so is the Buddha's majestic and divine light difficult to withstand. We would rather enter into hell (naraka), and emerge after hundreds of kalpas (eons), and if we hear the bodhisattva's Dharma, we will practice it accordingly, what worry is there that we will not achieve our wishes?' The bodhisattvas in the Laghuvilaya buddha-kṣetra, and the countless bodhisattvas in the buddha-kṣetras in the center, all came up to where Śākyamuni Buddha (the founder of Buddhism) was. Each of the bodhisattvas thought: 'Let us go to Śākyamuni Buddha to make offerings.' Among them, some bodhisattvas scattered flowers covering a buddha-kṣetra, some bodhisattvas scattered incense, some bodhisattvas scattered heavenly garments, some bodhisattvas scattered gold, silver, and precious jewels, some bodhisattvas made musical sounds. These bodhisattvas in one buddha-kṣetra all came forward, placed their heads and faces on the ground, paid homage to the Buddha, and then retreated and sat to one side. Mañjuśrī Bodhisattva, having retrieved the bowl, came out and sat in his seat. All the bodhisattvas, arhats, devas, humans, asuras, ghosts and spirits, and nāgas were without exception delighted.

舍利弗起前長跪叉手白佛言：「文殊師利有何等恩施與佛，今何因緣，言當念故恩？」

佛語舍利弗：「乃前世無數劫，時有佛字羅陀那祇，有六萬比丘阿羅漢，七億二千萬人諸菩薩。中有一菩薩，字惹那羅耶，朝起入城分衛得滿缽，來還從街上行。有一乳母抱長者子，字惟摩羅波休，見沙門持缽便下，乳母抱趣沙門所，沙門以石蜜餅授與小兒，小兒啖之大美，便隨沙門去，乳母逐護之，小兒啖盡，盡便還顧，意欲還去。沙門復取餅授之，兒啖餅逐隨沙門出城到佛所，見佛端正，身有三十二相、八十種好，視之無厭，見諸菩薩比丘大歡喜。沙門便教小兒澡手漱口，便持缽餅與小兒令飯佛：『汝今得安隱，后得其福。』小兒取授缽餅，持至佛前，以手接餅著佛缽中，復過與諸菩薩比丘僧，皆悉滿足，食飽餅缽如故。如是飯佛菩薩及比丘僧七日，小兒大歡喜，自說：『我日持一餅飯佛菩薩及比丘僧，七日飯滿我必得福，因是一功德得佛。』」

佛語諸菩薩阿羅漢言：「此是本時恩也。惹那羅耶菩薩，今文殊是也。時小兒維摩羅波休者，我身是也。今我得佛，有三十二相、八十種好，威神尊貴，度脫十方一切眾生者，皆文殊師利之恩，本是我師。前過去無央數諸佛，皆是文殊師利弟子，當來者亦是其威神恩力所

【現代漢語翻譯】現代漢語譯本舍利弗從座位上起身，長跪合掌，對佛說：『文殊師利（Manjushri）對佛有什麼樣的恩德和施予，如今是什麼因緣，說應當思念他的恩德呢？』佛告訴舍利弗：『在過去無數劫之前，那時有一尊佛，名為羅陀那祇（Ratna-ghati），有六萬比丘阿羅漢，七億二千萬人諸菩薩。其中有一位菩薩，名為惹那羅耶（Jnana-raya），早上起身進入城中乞食，得到滿缽的食物，回來時從街上走。有一位乳母抱著一位長者的兒子，名為惟摩羅波休（Vimala-bahu），看見沙門拿著缽，便走下。乳母抱著孩子走向沙門所在的地方，沙門將石蜜餅給小兒，小兒吃了覺得非常美味，便跟隨沙門離去，乳母在後面追趕保護他，小兒吃完了餅，回頭看，想要回去。沙門又拿餅給他，小兒吃了餅，就跟隨沙門出城，到了佛所在的地方，看見佛的相貌端正，身上有三十二相、八十種好，看了沒有厭倦，看見諸菩薩比丘，非常歡喜。沙門便教小兒洗手漱口，然後拿著缽中的餅給小兒，讓他供養佛：『你現在這樣做會得到安穩，將來會得到福報。』小兒接過缽中的餅，拿到佛前，用手將餅放入佛的缽中，又分給諸菩薩比丘僧，大家都得到滿足，吃飽后缽中的餅還和原來一樣多。這樣供養佛、菩薩以及比丘僧七天，小兒非常歡喜，自己說：『我每天拿一塊餅供養佛、菩薩以及比丘僧，七天供養圓滿，我必定會得到福報，因為這一功德，將來可以成佛。』佛告訴諸菩薩阿羅漢說：『這是根本時的恩德啊。惹那羅耶菩薩，就是現在的文殊師利。當時的小兒維摩羅波休，就是我的前身。現在我能夠成佛，具有三十二相、八十種好，威神尊貴，度脫十方一切眾生，都是文殊師利的恩德，他本來就是我的老師。過去無數的諸佛，都是文殊師利的弟子，將來的諸佛，也是依靠他的威神恩力所成就的。』

【English Translation】 English version Shariputra rose from his seat, knelt on his right knee, placed his palms together, and said to the Buddha: 'What kind of grace and bestowal does Manjushri (Manjushri) have towards the Buddha, and what is the reason now that it is said that his grace should be remembered?' The Buddha told Shariputra: 'In countless kalpas in the past, there was a Buddha named Ratna-ghati, with 60,000 Bhikshu Arhats and 720 million Bodhisattvas. Among them was a Bodhisattva named Jnana-raya, who rose in the morning and entered the city to beg for food, obtaining a full bowl, and returned along the street. There was a wet nurse holding the son of an elder, named Vimala-bahu, who saw the Shramana holding a bowl and came down. The wet nurse carried the child towards the Shramana, and the Shramana gave a rock candy cake to the child. The child ate it and found it very delicious, so he followed the Shramana away. The wet nurse chased after him to protect him. The child finished eating the cake, looked back, and wanted to return. The Shramana took another cake and gave it to him. The child ate the cake and followed the Shramana out of the city to where the Buddha was. He saw that the Buddha's appearance was dignified, with the thirty-two marks and eighty minor characteristics, and he never tired of looking at him. Seeing the Bodhisattvas and Bhikshus, he was very happy. The Shramana then taught the child to wash his hands and rinse his mouth, and then gave the cake in the bowl to the child, telling him to offer it to the Buddha: 'If you do this now, you will be safe and secure, and you will receive blessings in the future.' The child took the cake in the bowl, brought it before the Buddha, and placed the cake in the Buddha's bowl with his hands. He then distributed it to the Bodhisattvas and Bhikshu Sangha, and everyone was satisfied. After they were full, the cake in the bowl was still as much as before. In this way, he offered food to the Buddha, Bodhisattvas, and Bhikshu Sangha for seven days. The child was very happy and said to himself: 'I offer a cake to the Buddha, Bodhisattvas, and Bhikshu Sangha every day. After seven days of offering, I will surely receive blessings. Because of this merit, I will be able to become a Buddha in the future.' The Buddha told the Bodhisattvas and Arhats: 'This is the grace from the very beginning. The Bodhisattva Jnana-raya is the present Manjushri. The child Vimala-bahu at that time was my former self. Now that I have become a Buddha, possessing the thirty-two marks and eighty minor characteristics, with majestic power and honor, delivering all sentient beings in the ten directions, it is all due to the grace of Manjushri, who was originally my teacher. The countless Buddhas of the past were all disciples of Manjushri, and the Buddhas of the future will also be accomplished by his majestic power and grace.'

致。譬如世間小兒有父母，文殊者佛道中父母也。」

佛說是經時，忉利天上二百菩薩自念：「佛本文殊所教化，令作功德成佛。文殊何以故，在佛前不成佛耶？」

佛言：「文殊深入善權，廣化眾生，故未取道。」

佛告諸菩薩及比丘四眾：「前二百天人菩薩欲悔取二乘者，見文殊變化、吾應報恩，今皆更發無上心修菩薩道，後世皆當作佛。」

佛說經已，諸菩薩、比丘僧，諸天、人、阿須倫、鬼神、龍，皆大歡喜，起為佛作禮。

佛說放缽經

【現代漢語翻譯】現代漢語譯本：佛陀說：『例如世間的小孩有父母，文殊（Manjusri，菩薩名）就是佛道中的父母啊。』佛陀說這部經的時候，忉利天（Trayastrimsa，佛教宇宙觀中的一個天界）上的二百位菩薩心想：『佛陀本來是文殊所教化，才得以修行功德成就佛果。文殊為什麼在佛陀之前反而不成佛呢？』佛陀說：『文殊深入善巧方便，廣泛教化眾生，所以還沒有證得佛道。』佛陀告訴各位菩薩以及比丘四眾弟子：『先前那二百位天人菩薩想要後悔而證取二乘果位，因為見到文殊的變化以及我應報答他的恩情，現在都重新發起無上菩提心修菩薩道，將來都會成佛。』佛陀說完這部經后，各位菩薩、比丘僧，以及諸天、人、阿修羅（Asura，一種神道）、鬼神、龍，都非常歡喜，起身向佛陀作禮。《佛說放缽經》

【English Translation】 English version: The Buddha said: 'For example, just as worldly children have parents, Manjusri (Manjusri, name of a Bodhisattva) is like the parents in the Buddha-path.' When the Buddha was speaking this Sutra, two hundred Bodhisattvas in Trayastrimsa Heaven (Trayastrimsa, one of the heavens in Buddhist cosmology) thought to themselves: 'The Buddha was originally taught by Manjusri, enabling him to cultivate merits and achieve Buddhahood. Why hasn't Manjusri become a Buddha before the Buddha?' The Buddha said: 'Manjusri has deeply entered skillful means and extensively transforms sentient beings, therefore he has not yet attained the Path.' The Buddha told all the Bodhisattvas and the fourfold assembly of Bhikshus: 'The previous two hundred heavenly Bodhisattvas who wanted to regret and attain the Two Vehicles, because they saw the transformations of Manjusri and that I should repay his kindness, now all have renewed their unsurpassed Bodhi-mind to cultivate the Bodhisattva path, and in the future, they will all become Buddhas.' After the Buddha finished speaking this Sutra, all the Bodhisattvas, Bhikshu Sangha, as well as the Devas, humans, Asuras (Asura, a type of deity), ghosts, spirits, and dragons, were all greatly delighted and rose to pay homage to the Buddha. 'The Sutra Spoken by the Buddha on Releasing the Bowl'