T16n0699_佛說造塔功德經

大正藏第 16 冊 No. 0699 佛說造塔功德經

No. 699

造塔功德經序

夫塔者，梵之稱，譯者謂之墳。或方或圓，厥制多緒，乍琢乍璞，文質異宜，並以封樹遺靈、扃鈐法藏，冀表河砂之德，庶酬塵劫之勞。豈伊弓劍衣冠，言申永慕；禹陵孔壁，用顯緘藏而已哉。將有量等大千，覆三界而高梵世；取均庵果，偶棗葉而譬針鋒。洪纖兩途，福應無二；大小千計，凈心終一。何只黃金白玉架迥爭暉，火齊水精浮空競彩。夕振祥飆之響，入鏤鐸以流清；晨霏仙露之甘，上雕盤以凝泫。至乃位隆三果、勛重四禪，高昇有頂之宮，行屆無災之地。斯教之弘旨也。

此經以永隆元年冬十一月十五日，請天竺法師地婆訶羅，與西明寺沙門圓測等五人，于弘福道場，奉詔宣譯，至其年十二月八日終其文義。庶斯法寶周給大千，俾彼慧燈照融三界。云爾。

佛說造塔功德經

大唐中天竺三藏法師地婆訶羅唐言日照譯

如是我聞：

一時佛在忉利天宮白玉座上，與大比丘大菩薩等，及彼天主無量眾俱。時大梵天王、那羅延天、大自在天及五乾闥婆王等，各與眷屬俱，來至佛所，欲問如來造塔之法，及塔所生功德之量。

會中有菩薩，名觀世音，知其

【現代漢語翻譯】現代漢語譯本造塔功德經序

所謂『塔』，是梵語的稱呼，翻譯過來可以叫做『墳』。它的形狀或方或圓，樣式繁多，有的雕琢精細，有的樸實無華，在紋飾和材質上各有適宜之處，都是爲了封存和保護佛陀的遺骨，以及收藏重要的佛法經典。希望以此來彰顯如同恒河沙粒般無量的功德，酬報經歷無數劫所付出的辛勞。這難道僅僅像古代人將弓箭、衣冠埋葬，表達對死者的永恒思念；或者像大禹陵墓和孔子故居的墻壁，用來顯示秘密收藏一樣嗎？塔的功德將有如大千世界般廣大，覆蓋三界並高聳至梵天；其微小之處，又可以像庵摩羅果一樣，甚至比棗樹葉還要小，如同針尖一般。無論宏大還是細微，所獲得的福報都應是相同的；無論大小，只要以清凈之心建造，其功德終究是一樣的。更何況黃金白玉建造的寶塔交相輝映，火齊（一種寶石）和水晶在空中閃耀著光彩。傍晚，吉祥的風聲在鏤空的鈴鐸中流淌，清澈悅耳；清晨，甘甜的仙露凝結在雕刻的盤子上，晶瑩剔透。最終，建造佛塔的人能夠達到三果阿羅漢的地位，功勛可以達到四禪的境界，最終高昇到有頂天宮，到達沒有災難的境地。這就是佛陀教誨的弘大宗旨啊。

這部經是在永隆元年（公元680年）冬季十一月十五日，迎請天竺法師地婆訶羅（Divakara，意為日照），與西明寺的沙門圓測等五人，在弘福道場，奉皇帝的詔令翻譯的。到那年十二月八日，完成了經文的翻譯。希望這部佛法寶典能夠普及到整個大千世界，使佛法的智慧之燈照亮整個三界。就這樣。

佛說造塔功德經

大唐中天竺三藏法師地婆訶羅（Divakara，意為日照）翻譯

我是這樣聽說的：

一時，佛陀在忉利天宮（Trayastrimsa Heaven）的白玉座上，與眾多的大比丘、大菩薩，以及忉利天主等無量眾生在一起。當時，大梵天王（Mahabrahma）、那羅延天（Narayana）、大自在天（Mahesvara）以及五位乾闥婆王（Gandharva），各自帶領眷屬，來到佛陀所在的地方，想要請問如來建造佛塔的方法，以及建造佛塔所產生的功德有多少。

法會中有一位菩薩，名叫觀世音（Avalokitesvara），知道他們的來意。

【English Translation】 English version The Sutra of Merit and Virtue of Building Stupas - Preface

The term 'Stupa' is a Sanskrit word, which can be translated as 'tomb'. Its shape can be square or round, and its styles are diverse. Some are exquisitely carved, while others are simple and unadorned. In terms of ornamentation and materials, each has its own suitability. All are intended to seal and protect the relics of the Buddha, as well as to store important Buddhist scriptures. It is hoped that this will manifest immeasurable merit, like the sands of the Ganges River, and repay the labor expended over countless kalpas. Is this merely like the ancient practice of burying bows, arrows, clothing, and hats to express eternal remembrance of the deceased; or like the walls of the tombs of Yu the Great and the residence of Confucius, used to display secret collections? The merit of building a stupa will be as vast as the great thousand world system, covering the three realms and towering to the Brahma heavens; its minuteness can be like an amalaka fruit, even smaller than a jujube leaf, like the tip of a needle. Whether grand or minute, the blessings received should be the same; regardless of size, as long as it is built with a pure heart, its merit will ultimately be the same. Moreover, stupas built of gold and white jade reflect each other's brilliance, and lapis lazuli and crystal sparkle in the air. In the evening, the auspicious sound of the wind flows through the carved bells, clear and melodious; in the morning, sweet celestial dew condenses on the carved plates, crystal clear. Ultimately, those who build stupas can attain the status of a Third Fruit Arhat, and their merits can reach the level of the Fourth Dhyana, ultimately ascending to the Akanistha Heaven, reaching a place free from disaster. This is the grand purpose of the Buddha's teachings.

This sutra was translated on the fifteenth day of the eleventh month of the first year of Yonglong (680 AD), when the Indian Dharma Master Divakara (meaning 'Sunbeam') was invited, along with the Shramana Yuan Ce and five others from Ximing Temple, to translate it at the Hongfu Dojo, by order of the emperor. The translation of the text was completed on the eighth day of the twelfth month of that year. It is hoped that this Dharma treasure will be disseminated throughout the great thousand world system, so that the lamp of Buddhist wisdom may illuminate the entire three realms. Thus it is.

The Sutra of Merit and Virtue of Building Stupas Spoken by the Buddha

Translated by the Tripitaka Master Divakara (meaning 'Sunbeam') from Central India of the Great Tang Dynasty

Thus have I heard:

At one time, the Buddha was on the white jade seat in the Trayastrimsa Heaven, together with a great assembly of great Bhikshus, great Bodhisattvas, and the lord of the Trayastrimsa Heaven, and countless other beings. At that time, the Great Brahma King (Mahabrahma), Narayana, Mahesvara, and the five Gandharva Kings, each with their retinues, came to the place where the Buddha was, desiring to ask the Tathagata about the method of building stupas, and the amount of merit produced by building stupas.

In the assembly, there was a Bodhisattva named Avalokitesvara, who knew their intention.

意，即從座起，偏袒右肩，右膝著地，合掌向佛，而作是言：「世尊！今此諸天、乾闥婆等故來至此，欲請如來造塔之法，及塔所生功德之量。唯愿世尊為彼解說，利益一切無量眾生！」

爾時世尊告觀世音菩薩言：「善男子！若此現在諸天眾等，及未來世一切眾生，隨所在方未有塔處，能于其中建立之者——其狀高妙出過三界，乃至至小如庵羅果；所有表剎上至梵天，乃至至小猶如針等；所有輪蓋覆彼大千，乃至至小猶如棗葉——于彼塔內藏掩如來所有舍利、發、牙、髭、爪，下至一分；或置如來所有法藏十二部經，下至於一四句偈。其人功德如彼梵天，命終之後生於梵世。于彼壽盡，生五凈居，與彼諸天等無有異。善男子！如我所說如是之事，是彼塔量功德因緣，汝諸天等應當修學！」

爾時觀世音菩薩復白佛言：「世尊！如向所說，安置舍利及以法藏，我已受持。不審如來四句之義，唯愿為我分別演說！」

爾時世尊說是偈言：

「諸法因緣生，　　我說是因緣，　因緣盡故滅，　　我作如是說。

「善男子！如是偈義名佛法身，汝當書寫置彼塔內。何以故？一切因緣及所生法，性空寂故，是故我說名為法身。若有眾生解了如是因緣之義，當知是人即為見佛。」

爾時觀世

【現代漢語翻譯】現代漢語譯本：當時，觀世音菩薩從座位上站起來，袒露右肩，右膝跪地，合起手掌面向佛陀，這樣說道：『世尊！現在這些天眾、乾闥婆（Gandharva，一種天神）等特意來到這裡，想要請問如來建造佛塔的方法，以及佛塔所產生的功德有多少。唯愿世尊為他們解說，利益一切無量的眾生！』這時，世尊告訴觀世音菩薩說：『善男子！如果現在這些天眾等，以及未來世的一切眾生，在任何地方，只要是沒有佛塔的地方，能夠在那裡建立佛塔——佛塔的形狀高大殊妙，超出三界，乃至小到像庵羅果（Amra，一種水果）那麼大；所有的塔剎高聳入雲，上至梵天，乃至小到像針一樣；所有的輪蓋覆蓋大千世界，乃至小到像棗葉一樣——在佛塔內藏入如來的所有舍利、頭髮、牙齒、鬍鬚、指甲，哪怕只是一小部分；或者放置如來的所有法藏十二部經，哪怕只是一句四句偈。這個人的功德就像梵天一樣，命終之後會生到梵世。在梵世壽命終盡后，會生到五凈居天，與那裡的諸天沒有什麼不同。善男子！就像我所說的這些事，是佛塔的大小和功德的因緣，你們這些天眾等應當修學！』這時，觀世音菩薩又對佛說：『世尊！像您剛才所說的，安置舍利以及法藏，我已經接受並記住了。只是不明白如來的四句偈的含義，希望您能為我分別演說！』這時，世尊說了這首偈：『諸法因緣生，我說是因緣，因緣盡故滅，我作如是說。『善男子！這首偈的意義叫做佛法身，你應該書寫下來放置在佛塔內。為什麼呢？一切因緣以及因緣所生的法，其自性是空寂的，所以我說它叫做法身。如果有人理解了這種因緣的意義，應當知道這個人就是見到了佛。』這時，觀世音菩薩……

【English Translation】 English version: Then, Avalokiteshvara Bodhisattva rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, faced the Buddha and spoke thus: 'World Honored One! Now these devas (devas, gods), Gandharvas (Gandharva, a type of celestial musician), and others have come here specifically to request the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) for the method of building stupas, and the measure of merit arising from stupas. May the World Honored One explain this for them, benefiting all immeasurable beings!' At that time, the World Honored One said to Avalokiteshvara Bodhisattva: 'Good man! If these present assemblies of devas, and all beings of the future world, in any place where there is no stupa, are able to establish one there—its form being lofty and exquisite, surpassing the three realms, even as small as an Amra fruit (Amra, a type of fruit); all the finials reaching up to Brahma, even as small as a needle; all the wheel covers covering the great chiliocosm, even as small as a jujube leaf—within that stupa, concealing and covering all the relics, hair, teeth, beard, and nails of the Tathagata, even a single portion; or placing all the Dharma treasury of the Tathagata, the twelve divisions of scriptures, even a single four-line verse. The merit of that person is like that of Brahma, and after the end of their life, they will be born in the Brahma world. When their lifespan there is exhausted, they will be born in the Five Pure Abodes, no different from those devas. Good man! As I have spoken of these matters, this is the causal condition of the measure of merit of that stupa, you devas and others should cultivate and learn!' At that time, Avalokiteshvara Bodhisattva again said to the Buddha: 'World Honored One! As you have just said, placing the relics and the Dharma treasury, I have received and uphold it. But I do not understand the meaning of the Tathagata's four-line verse, may you please explain it for me in detail!' At that time, the World Honored One spoke this verse: 'All dharmas arise from causes and conditions, I speak of these causes and conditions, When causes and conditions are exhausted, they cease, I speak thus.' 'Good man! The meaning of this verse is called the Dharma-body of the Buddha, you should write it down and place it within the stupa. Why? All causes and conditions and the dharmas that arise from them are empty and still in nature, therefore I say it is called the Dharma-body. If there are beings who understand the meaning of these causes and conditions, know that this person has seen the Buddha.' At that time, Avalokiteshvara...

音菩薩及彼諸天一切大眾、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。

佛說造塔功德經

【現代漢語翻譯】現代漢語譯本：觀世音菩薩（Avalokiteśvara）以及在場的所有天人和大眾、乾闥婆（Gandharva，一種天神），聽聞佛陀所說，都非常歡喜，深信並遵照奉行。

《佛說造塔功德經》

【English Translation】 English version: Avalokiteśvara Bodhisattva (Avalokiteśvara) and all the devas (celestial beings), along with the great assembly, Gandharvas (Gandharva, a type of celestial musician), upon hearing what the Buddha had said, were all greatly rejoiced, faithfully accepted, and respectfully practiced it.

'The Sutra of the Merit of Building Stupas Spoken by the Buddha'