T16n0702_佛說施燈功德經
大正藏第 16 冊 No. 0702 佛說施燈功德經
No. 702
佛說施燈功德經
高齊天竺三藏那連提耶舍譯
如是我聞：
一時佛在舍衛國祇樹給孤獨園。爾時世尊告舍利弗言：「舍利弗！佛有四種勝妙善法，能令眾生得無量果、無量光明、無量妙色、無量福藏、無量樂藏，無量戒、定、智慧、解脫、解脫知見、辯才之藏，一切無著無漏之法。
「舍利弗！何等為四？一者、謂如來、應、正遍知得尸波羅蜜，具無量戒；二者、得禪波羅蜜，具無量定；三者、得波若波羅蜜，具無量慧及廣智慧、觀達慧、如性慧、無數慧、決定慧、畢定知見；四者、得無濁心、善勝作心，具妙解脫、第一解脫。是為四種勝妙善法。
「舍利弗！是佛、如來、應、正遍知於一切惡皆悉遠離，一切善法皆悉成就，眾行備滿，具如實見，遠離闇冥，能為光曜，具足無量福智資糧，隱蔽世間，不為世間之所映奪，獲得戒、定、智慧、解脫、解脫知見，具足十力、四無所畏，得一切諸佛法力，能具諸佛法力，得具諸佛大慈悲力及辯才力，本願方便，皆悉滿足，善修本業，具智慧寶，精進無量，終不休息，離諸憂戚，無有逼惱，無有取著，能善調伏，為大龍王，無有餘習，為一切眾
【現代漢語翻譯】 現代漢語譯本 《佛說施燈功德經》
高齊天竺三藏那連提耶舍譯
如是我聞：
一時，佛在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）。那時，世尊告訴舍利弗（Sariputra）說：『舍利弗！佛有四種殊勝微妙的善法，能使眾生得到無量的果報、無量的光明、無量的妙色、無量的福德寶藏、無量的快樂寶藏、無量的戒、定、智慧、解脫、解脫知見、辯才的寶藏，以及一切無執著無煩惱的法。
『舍利弗！哪四種呢？第一，如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）得到尸波羅蜜（Sila-paramita），具足無量的戒律；第二，得到禪波羅蜜（Dhyana-paramita），具足無量的禪定；第三，得到般若波羅蜜（Prajna-paramita），具足無量的智慧以及廣大的智慧、觀達的智慧、如實本性的智慧、無數的智慧、決定的智慧、完全確定的知見；第四，得到沒有污染的心、善於殊勝作為的心，具足微妙的解脫、第一的解脫。這就是四種殊勝微妙的善法。
『舍利弗！佛、如來、應供、正遍知對於一切惡行都完全遠離，一切善法都完全成就，各種修行都圓滿具備，具足如實的見解，遠離黑暗，能夠成為光明，具足無量的福德和智慧的資糧，隱蔽於世間，不被世間所掩蓋奪取，獲得戒、定、智慧、解脫、解脫知見，具足十力（Dasabala）、四無所畏（Catur-vaisaradya），得到一切諸佛的法力，能夠具足諸佛的法力，得到具足諸佛的大慈悲力以及辯才力，本來的誓願和方便，都完全滿足，善於修習本來的行業，具足智慧的寶藏，精進無量，終不休息，遠離各種憂愁，沒有逼迫惱亂，沒有執取，能夠很好地調伏，成為大龍王，沒有剩餘的習氣，爲了所有眾
【English Translation】 English version The Sutra of the Merit of Lamp Offering Spoken by the Buddha
Translated by Narendrayasas, Tripitaka Master from India during the Northern Qi Dynasty
Thus have I heard:
At one time, the Buddha was in Jeta Grove, Anathapindika's Park in Sravasti (Savatthi). At that time, the World Honored One said to Sariputra (Sariputta): 'Sariputra! The Buddha has four kinds of supreme and wonderful good dharmas that can enable sentient beings to obtain immeasurable fruits, immeasurable light, immeasurable wonderful colors, immeasurable treasures of merit, immeasurable treasures of happiness, immeasurable precepts, concentration, wisdom, liberation, knowledge and vision of liberation, treasures of eloquence, and all unattached and undefiled dharmas.'
'Sariputra! What are the four? First, the Tathagata (Tathagata), Arhat (Arahat), Samyaksambuddha (Samma-sambuddha) obtains Sila-paramita (Sila-paramita), possessing immeasurable precepts; second, obtains Dhyana-paramita (Dhyana-paramita), possessing immeasurable concentration; third, obtains Prajna-paramita (Prajna-paramita), possessing immeasurable wisdom as well as vast wisdom, insightful wisdom, wisdom of suchness, countless wisdom, decisive wisdom, and completely certain knowledge and vision; fourth, obtains a mind without turbidity, a mind that is good at supreme actions, possessing wonderful liberation, the foremost liberation. These are the four kinds of supreme and wonderful good dharmas.'
'Sariputra! The Buddha, Tathagata, Arhat, Samyaksambuddha is completely दूर from all evils, all good dharmas are completely accomplished, all practices are fully equipped, possessing true and real views, दूर from darkness, able to be a light, possessing immeasurable resources of merit and wisdom, hidden from the world, not obscured or taken away by the world, obtaining precepts, concentration, wisdom, liberation, knowledge and vision of liberation, possessing the Ten Powers (Dasabala), the Four Fearlessnesses (Catur-vaisaradya), obtaining all the Dharma powers of all Buddhas, able to possess the Dharma powers of all Buddhas, obtaining the great compassion power and eloquence power of all Buddhas, the original vows and expedient means are all completely fulfilled, skilled in cultivating the original karma, possessing the treasure of wisdom, diligent and immeasurable, never resting, दूर from all sorrows, without oppression or vexation, without attachment, able to skillfully subdue, being a great dragon king, without remaining habits, for all beings.'
生無上福田。
「舍利弗！若比丘、比丘尼、沙彌、沙彌尼、優婆塞、優婆夷，發清凈心，為求福故、為愛樂福故，思念如來，無上方便本行滿足，盡未來際一切生死，于現在世成就無量無著戒、定、智慧、解脫、解脫知見，乃至唸佛一種功德。念功德已，于無量億那由他百千劫中，所習善根三明福田所、清凈戒所、無等等戒所、無量真實功德所，或於塔廟諸形像前，而設供養故，奉施燈明，乃至以少燈炷，或蘇油涂然，持以奉施，其明唯照道之一階。
「舍利弗！如此福德非是一切聲聞、緣覺所能了知，唯佛、如來乃能知也！舍利弗！求世報者，福德尚爾，何況以清凈深樂心，不求果報，安住恭敬，相續無間唸佛功德！善男子、善女人等所生福德，舍利弗！照道一階福德尚爾，何況全照一階道也，或二階道、或二階道、或四階道；或及塔身一級、二級乃至多級；一面、二面乃至四面及佛形像！
「舍利弗！彼所燃燈，或時速滅，或風吹滅，或油盡滅，或炷盡滅，或俱盡滅。譬如諸龍以瞋恚故，出雲垂布，于中起電，起已尋滅。
「舍利弗！如是少時于佛塔廟奉施燈明，若彼比丘、比丘尼、沙彌、沙彌尼、優婆塞、優婆夷，若復餘人不受戒者，為樂善故，護己身故，信佛、法、僧，如是少燈
【現代漢語翻譯】 現代漢語譯本： 生出無上的福田。
『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如果比丘（bhikṣu，男性出家人）、比丘尼（bhikṣuṇī，女性出家人）、沙彌（śrāmaṇera，未成年男性出家人）、沙彌尼（śrāmaṇerikā，未成年女性出家人）、優婆塞（upāsaka，在家男居士）、優婆夷（upāsikā，在家女居士），發起清凈的心，爲了求福的緣故、爲了喜愛福的緣故，思念如來（Tathāgata，佛陀的稱號之一），如來無上的方便和根本的修行圓滿，盡未來世一切生死輪迴，在現在的世間成就無量無執著的戒、定、智慧、解脫、解脫知見，乃至僅僅是念佛這一種功德。唸佛功德之後，在無量億那由他（nayuta，數量單位，意為億）百千劫中，所修習的善根，三明（trividya，宿命明、天眼明、漏盡明）福田之處，清凈戒之處，無等等戒之處，無量真實功德之處，或者在佛塔寺廟的各種佛像前，設定供養，奉獻燈明，乃至用少量的燈芯，或者用酥油塗抹點燃，拿來奉獻，那燈光僅僅照亮佛塔的一級臺階。
『舍利弗！這樣的福德不是一切聲聞（śrāvaka，聽聞佛陀教誨而證悟者）、緣覺（pratyekabuddha，靠自己力量覺悟者）所能瞭解的，只有佛、如來才能知道！舍利弗！求世間福報的人，福德尚且如此，何況以清凈深切的歡喜心，不求果報，安住于恭敬，持續不斷地念佛功德！善男子、善女人等所產生的福德，舍利弗！照亮佛塔一級臺階的福德尚且如此，何況完全照亮一級臺階，或者兩級臺階，或者三級臺階，或者四級臺階；或者照到塔身的一層、兩層乃至多層；一面、兩面乃至四面以及佛的形像！』
『舍利弗！他們所燃的燈，有時很快就熄滅，或者被風吹滅，或者油燒盡而滅，或者燈芯燒盡而滅，或者油和燈芯都燒盡而滅。譬如諸龍因為嗔恚的緣故，放出烏雲遮蔽天空，在雲中閃電，閃電之後立刻就消失。』
『舍利弗！像這樣短暫的時間在佛塔寺廟奉獻燈明，如果那些比丘、比丘尼、沙彌、沙彌尼、優婆塞、優婆夷，或者其他沒有受戒的人，爲了喜愛行善的緣故，爲了保護自己的緣故，信仰佛、法、僧三寶，像這樣少量的燈光』
【English Translation】 English version: Generating unsurpassed fields of merit.
'Śāriputra! If a bhikṣu (monk), bhikṣuṇī (nun), śrāmaṇera (male novice), śrāmaṇerikā (female novice), upāsaka (male lay devotee), or upāsikā (female lay devotee) generates a pure mind, for the sake of seeking merit, for the sake of delighting in merit, contemplates the Tathāgata (the Thus-Gone One), the unsurpassed skillful means and fundamental practices being complete, throughout all future lives and deaths, in the present world achieves immeasurable and unattached precepts, samādhi (concentration), wisdom, liberation, and the knowledge and vision of liberation, even just the single merit of reciting the Buddha's name. Having recited the merit, in immeasurable billions of nayutas (a unit of large number) of hundreds of thousands of kalpas (eons), the roots of goodness cultivated, the fields of merit of the three kinds of knowledge (knowledge of previous lives, divine eye, and extinction of outflows), the place of pure precepts, the place of unequalled precepts, the place of immeasurable true merit, or in front of various images in stupas (Buddhist monuments) and temples, setting up offerings, offering lamps, even with a small wick, or applying ghee (clarified butter) to light it, holding it to offer, its light only illuminates one step of the path.
'Śāriputra! Such merit is not something that all śrāvakas (hearers) and pratyekabuddhas (solitary Buddhas) can understand, only the Buddha, the Tathāgata, can know it! Śāriputra! For those who seek worldly rewards, the merit is already like this, how much more so for those who, with a pure and deeply joyful mind, not seeking rewards, abide in reverence, continuously and without interruption reciting the Buddha's merit! The merit generated by good men and good women, Śāriputra! The merit of illuminating one step of the path is already like this, how much more so for fully illuminating one step of the path, or two steps, or three steps, or four steps; or reaching one level, two levels, or even many levels of the stupa body; one side, two sides, or even four sides, and the Buddha's image!'
'Śāriputra! The lamps they light, sometimes quickly extinguish, or are blown out by the wind, or extinguish when the oil is exhausted, or extinguish when the wick is exhausted, or both are exhausted. It is like the dragons, out of anger, releasing clouds to cover the sky, and lightning arises within them, and after arising, it immediately disappears.'
'Śāriputra! Like this short time of offering lamps in stupas and temples, if those bhikṣus, bhikṣuṇīs, śrāmaṇeras, śrāmaṇerikās, upāsakas, upāsikās, or other people who have not taken precepts, for the sake of delighting in goodness, for the sake of protecting themselves, believe in the Buddha, Dharma, and Sangha (the Triple Gem), like this small lamp'
奉施福田，所得果報福德之聚，唯佛能知。一切世間天、人、魔、梵、沙門、婆羅門，乃至聲聞、辟支佛等所不能知。如是然少燈明，所受福報不可得說。
「舍利弗！諸佛境界不可思議，唯有如來乃知此義。舍利弗！彼施燈者，所得福聚無量無邊，不可算數，唯有如來乃能了知。舍利弗！然少燈明福德尚爾，不可算數，況我滅後於佛塔寺，若自作、若教他作，或然一燈、二燈乃至多燈，香花、瓔鬘、寶幢、幡蓋及餘種種勝妙供養！
「舍利弗！有四種法應當信受。何等為四？一者、佛法無量，應當信受；二者、少修善根，獲無量報，應當信受；三者、若於三寶深生敬信，善修業行，所得福報，汝等聲聞現得見我，尚不能得具足知之，亦復不能思惟測度，況我滅后聲聞弟子遠離我者，能得現知及能測度？若有能知及測度者，無有是處，應當信受；四者、是諸聲聞不能得知及能測量一切眾生所有作業及業果報。舍利弗！汝等聲聞於此事中不須思量。何以故？舍利弗！如來常說一切眾生業行果報不可思量；過去諸佛、應、正遍知已如是說眾生業報不可思量；未來諸佛、應、正遍知當如是說眾生業報不可思量。眾生心信及心自性亦不可知、不可思量，如是之義應當信受！
「舍利弗！汝等聲聞住聖種者，
【現代漢語翻譯】 現代漢語譯本 供養福田所獲得的果報和福德的聚集，只有佛才能完全瞭解。一切世間的天、人、魔（指天魔）、梵（指梵天）、沙門（指出家修道者）、婆羅門（指祭司），乃至聲聞（聽聞佛法而修道者）、辟支佛（又稱緣覺，不依師教而自己覺悟者）等都無法完全瞭解。即使是點燃少許燈火，所獲得的福報也是難以言說的。
『舍利弗（佛陀的十大弟子之一，以智慧著稱）！諸佛的境界是不可思議的，只有如來（佛的稱號之一）才能瞭解其中的真義。舍利弗！那些佈施燈火的人，所獲得的福德聚集是無量無邊的，不可計數，只有如來才能完全瞭解。舍利弗！即使是點燃少許燈火的福德尚且如此，不可計數，更何況在我滅度之後，在佛塔寺廟中，無論是自己建造，還是教他人建造，或者點燃一盞燈、兩盞燈乃至更多的燈，以及用香花、瓔鬘（用珠玉穿成的裝飾品）、寶幢（裝飾華麗的幢幡）、幡蓋（旗旛和傘蓋）以及其他各種殊勝美妙的供養！』
『舍利弗！有四種法應當信受。是哪四種呢？第一，佛法是無量的，應當信受；第二，即使只是稍微修習善根，也能獲得無量的果報，應當信受；第三，如果對三寶（佛、法、僧）深生敬信，努力修習善業，所獲得的福報，你們這些聲聞弟子現在親眼見到我，尚且不能完全瞭解，也不能思惟測度，更何況在我滅度之後，遠離我的聲聞弟子，怎麼能夠現知和測度呢？如果有人能夠了解和測度，那是不可能的，應當信受；第四，這些聲聞弟子不能得知和測量一切眾生所有的行為和行為的果報。舍利弗！你們這些聲聞弟子對於這件事不需要思量。為什麼呢？舍利弗！如來常說一切眾生的行為果報是不可思量的；過去的諸佛、應供、正遍知（佛的稱號）已經這樣說過眾生的業報是不可思量的；未來的諸佛、應供、正遍知也將這樣說眾生的業報是不可思量的。眾生的心信和心的自性也是不可知、不可思量的，這樣的道理應當信受！』
『舍利弗！你們這些聲聞弟子安住于聖種（高尚的品格）的人，
【English Translation】 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),
於一切眾生業報之中，無有實眼及巧方便，況余輕微薄劣心者，離戒、定、慧、解脫、解脫知見者，失正念者、無明闇冥、厚翳目者，于自己身內、外諸法而不能知——我竟是誰？我是誰許？我住何處？我之功德為大、為小？我當云何為與戒相應、為與戒不相應？我為正念戒、我為失念戒？我所作業為作智人業、為作愚人業？為從何來、為何處去？舍利弗！諸凡夫人顛倒見者，于自己身如是等事尚自不知，況能得知一切眾生種種業報？若能知者，無有是處。
「舍利弗！如來、應、正遍知，戒無減，定無減，智無減，解脫無減，解脫知見無減，相無減。舍利弗！如來、應、正遍知，無量戒、無礙戒、不思議戒、無等戒、究竟戒、清凈戒、彼如來於一切眾生若業、若業報，皆如實知。
「舍利弗！云何如來於一切眾生業報得如實知？舍利弗！佛如是知：或有眾生善業盡，不善業增；或有眾生不善業盡，善業增；或有眾生善業當生，不善業當滅；或有眾生不善當生，善業當滅。舍利弗！如來如是入一切眾生業及業報，種種差別皆如實知。彼彼眾生或有無知或有愚闇，或有善者或不善者。舍利弗！我有如是智，有如是善巧，于諸眾生不可思議種種業報，皆能記說。
「舍利弗！若有眾產生就信心，彼能信
【現代漢語翻譯】 現代漢語譯本： 在一切眾生的業報之中，沒有真實的智慧和巧妙的方法，更何況那些輕微、薄弱、心智低下的人，那些遠離戒律、禪定、智慧、解脫、解脫知見的人，那些失去正念的人，那些被無明的黑暗所矇蔽、眼睛被厚厚的遮蓋物所遮蔽的人，對於自己身內、外的各種現象都不能瞭解——我究竟是誰？我是屬於誰的？我住在哪裡？我的功德是大還是小？我應當如何做才能與戒律相應，如何做才與戒律不相應？我是具有正念的持戒者，還是失去正念的破戒者？我所做的事情是智者的行為，還是愚人的行為？我是從哪裡來，又要到哪裡去？舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！那些顛倒見解的凡夫俗子，對於自己身上這些事情尚且不能瞭解，更何況能夠了解一切眾生種種的業報呢？如果有人能瞭解，那是不可能的。
『舍利弗（Śāriputra）！如來（Tathāgata，佛的稱號之一）、應（Arhat，阿羅漢，值得受人供養的人）、正遍知（Samyak-saṃbuddha，完全覺悟者），戒律沒有減少，禪定沒有減少，智慧沒有減少，解脫沒有減少，解脫知見沒有減少，相好沒有減少。舍利弗（Śāriputra）！如來（Tathāgata）、應（Arhat）、正遍知（Samyak-saṃbuddha），具有無量的戒律、無礙的戒律、不可思議的戒律、無與倫比的戒律、究竟的戒律、清凈的戒律，這位如來對於一切眾生的業，以及業的果報，都能如實地瞭解。
『舍利弗（Śāriputra）！如來（Tathāgata）如何能對一切眾生的業報得到如實的瞭解呢？舍利弗（Śāriputra）！佛是這樣瞭解的：有的眾生善業已經窮盡，不善業在增長；有的眾生不善業已經窮盡，善業在增長；有的眾生善業將要產生，不善業將要滅除；有的眾生不善業將要產生，善業將要滅除。舍利弗（Śāriputra）！如來（Tathāgata）這樣深入瞭解一切眾生的業和業報，種種差別都能如實地瞭解。那些眾生有的無知，有的愚昧，有的善良，有的不善良。舍利弗（Śāriputra）！我具有這樣的智慧，具有這樣的善巧方便，對於眾生不可思議的種種業報，都能記述和解說。
『舍利弗（Śāriputra）！如果有的眾產生就了信心，他就能相信。
【English Translation】 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.'
我。若復眾生無有信心，遠離我法，不信我語，誹謗於我，彼于長夜無義、無利，墜墮苦惱。舍利弗！若彼眾生於佛塔廟奉施燈明，以此奉施所作善業，能獲安樂、可樂之果。彼施燈明作善業時，欣喜相應。從信心起，于現在世得三種凈心。何等為三？彼諸善男子、善女人作是念：『我于如來已設供養，知身不堅，攝堅身想；知財過患，攝堅財想。』舍利弗！是名供養佛塔第一凈心。複次，舍利弗！彼諸善男子、善女人起如是心：『我于如來無上福田、最勝福田，能受最勝供養者所，已作供養。我今不畏墮于地獄、畜生、餓鬼。我此善根，已作人、天善道之因，得於妙色資生眾具，又得智慧、安隱、快樂，乃至能得菩提之果。』舍利弗！是名供養佛塔第二凈心。複次，舍利弗！彼諸善男子、善女人作如是想：『我于諸佛已作舍施，已作福德，已舍慳貪，已除慳過。』作是念已，施心無慳，施心增長。舍利弗！是名供養佛塔第三凈心。
「複次，舍利弗！若善男子、善女人于佛塔廟施燈明已，臨命終時得三種明。何等為三？一者、彼善男子、善女人臨命終時，先所作福悉皆現前，憶念善法而不忘失。舍利弗！是為一明；因此便能念知，自己先於佛所殖諸善業。複次，舍利弗！彼善男子、善女人于命終時，得如是念
【現代漢語翻譯】 現代漢語譯本 我。如果還有眾生沒有信心，遠離我的佛法，不相信我的話語，誹謗我，他們將在漫長的黑夜裡毫無意義、毫無利益，墜入痛苦煩惱之中。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如果那些眾生在佛塔寺廟供奉燈火，憑藉這種供奉所做的善業，能夠獲得安樂、可喜的果報。他們供奉燈火做善業時，內心充滿歡喜。從信心出發，在現世就能得到三種清凈的心。是哪三種呢？那些善男子、善女人會這樣想：『我已經對如來（Tathāgata，佛陀的稱號之一）進行了供養，知道身體是不堅固的，從而生起追求堅固之身的想法；知道財富會帶來過患，從而生起追求堅固財富的想法。』舍利弗（Śāriputra）！這叫做供養佛塔的第一種清凈心。 其次，舍利弗（Śāriputra）！那些善男子、善女人會生起這樣的心念：『我已經對如來（Tathāgata）這無上的福田、最殊勝的福田，能夠接受最殊勝供養者的地方，做了供養。我現在不再害怕墮入地獄、畜生、餓鬼道。我這善根，已經成為轉生人、天善道的因，能夠得到美妙的容貌和生活所需的各種資具，又能得到智慧、安穩、快樂，乃至能夠得到菩提（bodhi，覺悟）之果。』舍利弗（Śāriputra）！這叫做供養佛塔的第二種清凈心。 再次，舍利弗（Śāriputra）！那些善男子、善女人會這樣想：『我已經對諸佛做了佈施，做了功德，捨棄了慳吝，消除了慳吝的過失。』這樣想之後，佈施的心沒有慳吝，佈施的心不斷增長。舍利弗（Śāriputra）！這叫做供養佛塔的第三種清凈心。 『其次，舍利弗（Śāriputra）！如果善男子、善女人在佛塔寺廟施捨燈火之後，臨命終時會得到三種光明。是哪三種呢？第一，那些善男子、善女人臨命終時，先前所做的福德全部顯現出來，憶念善法而不會忘失。舍利弗（Śāriputra）！這是第一種光明；因此便能憶念知道，自己先前在佛所種下的各種善業。其次，舍利弗（Śāriputra）！那些善男子、善女人在臨命終時，得到這樣的念頭
【English Translation】 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
：『我于佛像塔廟等前，已曾供養。』作是念已，心生踴悅。舍利弗！是為二明；因此便能起唸佛覺。複次，舍利弗！彼善男子、善女人于命終時，見餘眾生奉行佈施，見他作已，起如是念：『我亦曾於佛支提所奉施燈明，我今亦當復行佈施！』念于佈施，得欣喜心；得喜心已，無有死苦。舍利弗！是為三明；因此便得念法之心。
「複次，舍利弗！佛塔廟中佈施燈明，彼善男子、善女人于臨終時，更復得見四種光明。何等為四？一者、于臨終時，見於日輪圓滿涌出；二者、見凈月輪圓滿涌出；三者、見諸天眾一處而坐；四者、見於如來、應、正遍知坐菩提樹，垂得菩提，自見己身，尊重如來，合十指掌，恭敬而住。舍利弗！是名于佛塔廟佈施燈已，臨命終時，得見如是四種光明。」
爾時世尊說此義已，復說偈言：
「無上法王大仙人， 若人奉施彼塔廟， 彼智慧者作業已， 獲得無邊最勝樂。 臨命終時不失念， 能見自昔佈施燈， 得四種喜離諸罪， 于彼死時不惑亂。 臨死時見十方明， 現睹日月從地出， 見天千萬那由他， 為彼天眾說佛法。 父母妻子及親屬， 皆悉圍繞大悲號， 死者不念亦不視， 彼人正念常不亂。 現前得睹天宮殿， 對
【現代漢語翻譯】 現代漢語譯本：『我曾在佛像、佛塔、寺廟等處供養。』這樣想著，心中充滿喜悅。舍利弗（Śāriputra）！這是第二種光明；因此便能生起憶念佛陀的覺悟。再者，舍利弗（Śāriputra）！那些善良的男子、善良的女子在臨命終時，看見其他眾生奉行佈施，看見他人這樣做后，生起這樣的念頭：『我也曾在佛塔（支提，caitya）處奉獻燈明，我現在也應當繼續行佈施！』憶念佈施，得到欣喜的心；得到欣喜的心后，就沒有死亡的痛苦。舍利弗（Śāriputra）！這是第三種光明；因此便能得到憶念佛法的心。 再者，舍利弗（Śāriputra）！在佛塔、寺廟中佈施燈明，那些善良的男子、善良的女子在臨終時，更能見到四種光明。哪四種光明呢？第一種，在臨終時，見到太陽的圓輪圓滿地涌現出來；第二種，見到清凈的月亮圓輪圓滿地涌現出來；第三種，見到諸天眾聚集在一處；第四種，見到如來（Tathāgata）、應供（Arhat）、正遍知（Samyak-saṃbuddha）坐在菩提樹下，即將證得菩提，自己看見自己的身體，尊重如來（Tathāgata），合起十個手指，恭敬地站立。舍利弗（Śāriputra）！這被稱為在佛塔、寺廟佈施燈明後，臨命終時，能夠見到這樣的四種光明。 當時世尊說完這個道理后，又說了偈語： 『無上的法王大仙人，如果有人奉獻給佛塔寺廟， 那有智慧的人完成這些善業后，就能獲得無邊最殊勝的快樂。 臨命終時不會失去正念，能夠見到自己過去佈施的燈明， 得到四種喜悅遠離各種罪惡，在那死亡的時候不會迷惑慌亂。 臨死時見到十方光明，親眼看到太陽和月亮從地平線升起， 見到成千上萬那由他（nayuta）的天人，為那些天眾宣說佛法。 父母妻子以及親屬們，都圍繞在身邊大聲悲號， 將死之人不會思念也不會看他們，這個人正念分明常不散亂。 （死者）在眼前得見天宮殿，'
【English Translation】 English version: 'I have made offerings before Buddha images, stupas, and temples.' Having thought thus, joy arises in the heart. Śāriputra! This is the second illumination; therefore, one can awaken the recollection of the Buddha. Furthermore, Śāriputra! When those good men and good women are about to die, they see other beings practicing generosity, and upon seeing them doing so, they think thus: 'I also once offered lamps at the Buddha's caitya (shrine), and now I should also practice generosity!' Recalling generosity, they obtain a joyful heart; having obtained a joyful heart, there is no suffering of death. Śāriputra! This is the third illumination; therefore, one obtains the mind of recollecting the Dharma. Furthermore, Śāriputra! Having offered lamps in Buddha's stupas and temples, those good men and good women, at the time of their death, will see four kinds of light. What are the four? First, at the time of death, they see the sun's disc fully rising; second, they see the pure moon's disc fully rising; third, they see the assembly of devas (gods) sitting in one place; fourth, they see the Tathāgata (Thus Come One), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One) sitting under the Bodhi tree, about to attain Bodhi (Enlightenment), and they see their own body, respecting the Tathāgata (Thus Come One), joining their ten fingers together, standing respectfully. Śāriputra! This is called seeing these four kinds of light at the time of death, having offered lamps in Buddha's stupas and temples. At that time, the World Honored One, having spoken this meaning, spoke again in verse: 'The supreme Dharma King, the great sage, If a person offers to those stupas and temples, That wise person, having done these deeds, Obtains boundless, most excellent joy. At the time of death, they do not lose mindfulness, They can see the lamps they offered in the past, Obtaining four kinds of joy, they are free from all sins, At the time of death, they are not confused or bewildered. At the time of death, they see the light of the ten directions, They directly behold the sun and moon rising from the earth, They see thousands of myriads of nayutas (large number) of devas, For those devas, they preach the Buddha's Dharma. Parents, wives, and relatives, All surround them, wailing with great sorrow, The dying person does not think of them, nor does he see them, That person's right mindfulness is always undisturbed. (The dying person) sees the heavenly palace before them,'
諸天女心安隱， 復見莊嚴諸園林， 是中具足勝五欲。 又見佛坐菩提樹， 天人修羅悉圍繞， 自見合掌住佛前， 于勝牟尼修供養。 既見導師深敬重， 其心欣喜請如來， 世尊見彼心欣喜， 於是不違受彼請。 是人稱願喜充遍， 于捨命時無苦惱， 彼于佛所心喜已， 無有臨終大怖畏。 臨命終時不失念， 彼睹十方皆大明， 見未曾有勝妙色， 此是施燈之果報。 死已必得生天上， 自見己身坐天床， 有諸天女圍繞之， 供養佛故得此果。
「複次，舍利弗！于佛塔廟施燈明已，死便生於三十三天。生彼天已，於五種事而得清凈。舍利弗！云何彼天於五種事而得清凈？一者、得清凈身；二者、于諸天中得殊勝威德；三者、常得清凈念慧；四者、常得聞于稱意之聲；五者、所得眷屬常稱彼意，心得欣喜。舍利弗！是名彼天於五種事而得清凈。」
爾時世尊欲重宣此義，而說偈言：
「彼天獲得光明身， 具足功德他尊重， 與千天子為上首， 以燈施佛支提故。 所聞天聲常稱意， 哀美殊妙勝餘天， 具足第一勝念慧， 復得最上勝眷屬。 隨彼天子所行處， 一切諸天皆欽仰， 本昔修習何等業， 今得
【現代漢語翻譯】 現代漢語譯本 諸天女內心感到安寧， 又看見莊嚴的園林，那裡具備了殊勝的五欲（色、聲、香、味、觸五種感官享受）。 又看見佛陀坐在菩提樹下，天人、阿修羅都圍繞著他， 自己看見合掌站在佛陀面前，對殊勝的牟尼（佛陀的稱號）進行供養。 既然看見導師，內心深感敬重，內心欣喜地祈請如來（佛陀的稱號）， 世尊看見她們內心欣喜，於是沒有拒絕接受她們的祈請。 這個人稱心如意，喜悅充滿全身，在捨棄生命的時候沒有苦惱， 她們因為在佛陀那裡心生歡喜，所以沒有臨終時的大恐怖。 臨命終時不會失去正念，她們看見十方都充滿光明， 看見未曾有過的殊勝美妙的色彩，這是施燈的果報。 死後必定能夠往生到天上，看見自己坐在天床上， 有許多天女圍繞著自己，這是因為供養佛陀而得到的果報。
『再者，舍利弗（佛陀的十大弟子之一，以智慧著稱）！在佛塔、佛廟施捨燈明之後，死後便會往生到三十三天（佛教欲界六天之一）。往生到那裡之後，在五種事情上能夠得到清凈。舍利弗！什麼是那個天人在五種事情上得到清凈呢？一者、得到清凈的身體；二者、在諸天之中得到殊勝的威德；三者、常常得到清凈的念慧；四者、常常能夠聽到稱心如意的聲音；五者、所得到的眷屬常常稱合他的心意，內心感到欣喜。舍利弗！這便是那個天人在五種事情上得到清凈。』
這時，世尊想要再次宣說這個道理，於是說了偈語：
『那個天人獲得光明的身體，具備功德，受到他人尊重， 與千位天子為首，這是因為用燈供養佛陀的支提（佛塔）。 所聽到的天上的聲音常常稱心如意，哀婉美好，殊勝超過其他天人， 具備第一殊勝的念慧，又得到最上殊勝的眷屬。 隨著那個天子所去的地方，一切諸天都欽佩仰慕， 原本過去修習了什麼樣的業，現在才能得到……』
【English Translation】 English version The heavenly women feel peaceful and secure, And see adorned gardens, which are replete with the supreme five desires (the five sensory pleasures of sight, sound, smell, taste, and touch). They also see the Buddha seated under the Bodhi tree, surrounded by gods, humans, and asuras, They see themselves standing before the Buddha with palms joined, making offerings to the supreme Muni (an epithet of the Buddha). Having seen the guide with deep respect, their hearts filled with joy, they invite the Tathagata (an epithet of the Buddha), The World-Honored One, seeing their joyful hearts, does not refuse their invitation. These people are filled with joy and contentment, and experience no suffering at the time of death, Because they rejoiced in the Buddha's presence, they have no great fear at the end of life. At the moment of death, they do not lose mindfulness, and they behold great light in all ten directions, They see unprecedented, supremely wonderful colors; this is the karmic result of offering lamps. After death, they are sure to be reborn in the heavens, and see themselves seated on a heavenly bed, Surrounded by heavenly women; this is the result of making offerings to the Buddha.
'Furthermore, Shariputra (one of the Buddha's ten principal disciples, known for his wisdom)! After offering lamps at stupas and temples, one is reborn in the Trayastrimsa Heaven (one of the six heavens of desire in Buddhism). Having been born in that heaven, one attains purity in five things. Shariputra! How does that heavenly being attain purity in five things? First, one obtains a pure body; second, one obtains supreme majesty and virtue among the gods; third, one constantly obtains pure mindfulness and wisdom; fourth, one constantly hears pleasing sounds; fifth, the retinue one obtains always pleases one's mind, and one's heart is filled with joy. Shariputra! This is called the purity that heavenly beings attain in five things.'
At that time, the World-Honored One, desiring to reiterate this meaning, spoke in verse:
'That heavenly being obtains a luminous body, is endowed with merit, and is respected by others, Leading a thousand heavenly sons, because of offering lamps to the Buddha's chaitya (stupa). The heavenly sounds they hear are always pleasing, plaintive, beautiful, and surpassing other gods, They are endowed with the foremost supreme mindfulness and wisdom, and also obtain the most supreme retinue. Wherever that heavenly son goes, all the gods admire and look up to him, What kind of karma did he cultivate in the past, that he now obtains...'
如是熾然身。 有樹皆名上歡喜， 周匝光照猶如月， 彼天感得是妙樹， 持此莊飾天宮園。 無量諸天皆驚怪， 今此樹花名何等？ 猶如燈明光照曜， 普出如意妙薰香。 彼天所有諸眷屬， 以彼樹花莊嚴身， 彼于無量億天中， 光明照曜猶如日。
「複次，舍利弗！于佛塔廟佈施燈明，生三十三天已，彼天自知：『如是時中，我住於此；如是時中，我當命終。』彼勝天子臨命終時，于其眷屬及余天眾，說法勸化，令其欣喜。于彼天宮舍壽命已，不墮惡趣，生於人中最上種姓、信佛法家。是時世間若無佛者，亦復不在輕取吉兇、邪見家生。」
爾時世尊欲重宣此義，而說偈言：
「彼天生得如是智， 知爾許時天中住， 彼天亦復能自知， 我今未幾當命盡。 五種死相出現時， 彼天壽命臨欲絕， 即為億天眾說法， 遠離愚癡心不憂。 于天眾中作是言， 諸有無常亦無樂， 或有生者或有死， 不念將死說是法。 彼諸眷屬皆悲惱， 無量天眾亦復然， 雖復見已五種相， 自念功德不憂愁。 在彼天宮命絕已， 尋即下來人間生， 住胎出胎念不亂， 常受快樂無苦惱。 生已便得宿命通， 悉能憶念本來處
【現代漢語翻譯】 現代漢語譯本 像這樣熾熱的身軀。 有一種樹名叫『上歡喜』，周圍的光芒照耀如同月亮， 那些天人感得這種美妙的樹，用它來裝飾天宮花園。 無量的天人都感到驚奇，現在這樹的花叫什麼名字？ 它像燈一樣光明照耀，普遍散發出如意的美妙香氣。 那些天人所有的眷屬，用那樹的花朵來裝飾身體， 他們在無量億的天人中，光明照耀如同太陽。
『再者，舍利弗（Sariputra）！在佛塔寺廟佈施燈火光明，往生到三十三天（Trayastrimsa Heaven）后，那些天人自己知道：『在這樣的時間裡，我住在這裡；在這樣的時間裡，我將要命終。』那位殊勝的天子臨命終時，對他的眷屬以及其他天眾，說法勸導教化，使他們感到欣喜。在那個天宮捨棄壽命之後，不會墮入惡趣，而是出生在人間最上等的種姓、信仰佛法的家庭。這時世間如果沒有佛，也不會出生在輕率占卜吉兇、持有邪見的家庭。』
這時世尊想要再次宣說這個道理，於是說了偈語：
『那些天人生來就具有這樣的智慧，知道自己能在天界居住多久， 那些天人也能自己知道，我即將要命終。 五種衰相出現的時候，那些天人的壽命臨近終結， 就為億萬天眾說法，遠離愚癡，心中沒有憂愁。 在天眾中這樣說，一切都是無常的，沒有永恒的快樂， 有生就有死，不忘記將要死亡，並宣說佛法。 那些眷屬都感到悲傷惱怒，無量的天眾也是這樣， 即使已經看到了五種衰相，仍然因為想到自己的功德而不憂愁。 在那個天宮壽命終結之後，隨即就降生到人間， 住在胎中和出生時，心念都不會散亂，常常享受快樂，沒有痛苦煩惱。 出生后就得到宿命通，完全能夠憶念起自己原來的地方。』
【English Translation】 English version Such is the blazing body. There is a tree named 『Supreme Joy (上歡喜)』, its surrounding light shines like the moon, Those devas (天人) perceive this wonderful tree, and use it to adorn the heavenly palace garden. Countless devas are amazed, what is the name of this tree's flower now? It shines like a lamp, universally emitting auspicious and wonderful fragrance. All the retinues of those devas adorn their bodies with the flowers of that tree, Among countless billions of devas, their light shines like the sun.
『Furthermore, Sariputra (舍利弗)! After offering lamp light at Buddhist pagodas and temples, and being born in the Trayastrimsa Heaven (三十三天), those devas know for themselves: 『At such a time, I dwell here; at such a time, I shall die.』 When that supreme deva is about to die, he preaches the Dharma, exhorts and transforms his retinue and other devas, causing them to rejoice. After relinquishing his lifespan in that heavenly palace, he will not fall into evil realms, but will be born in the highest caste in the human realm, in a family that believes in the Buddha's teachings. At this time, if there is no Buddha in the world, he will also not be born in a family that lightly takes to divination of good and bad omens, or holds wrong views.』
At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse:
『Those devas are born with such wisdom, knowing how long they can dwell in the heavens, Those devas can also know for themselves that I am about to die soon. When the five signs of decay appear, the lifespan of those devas is nearing its end, Then they preach the Dharma to billions of devas, staying away from ignorance, and their hearts are without sorrow. Among the devas, they say this: all things are impermanent, there is no eternal happiness, There is birth and there is death, not forgetting that they are about to die, and they proclaim the Dharma. Those retinues are all sad and distressed, and so are countless devas, Even though they have seen the five signs of decay, they are not worried because they think of their merits. After their lifespan ends in that heavenly palace, they immediately descend and are born in the human realm, While dwelling in the womb and at birth, their minds are not disturbed, they constantly enjoy happiness, without suffering or distress. After birth, they attain the power of remembering past lives, and are fully able to recall their original place.』
， 念人中苦不貪樂， 須臾死來見逼切。 彼念天中果報已， 於此人間不為樂， 天中尚苦況復人， 諸有不堅常流動。 彼人及其成立已， 必當舍家而出家， 心常不行惡覺觀， 彼當獲得如是果。 世世恒得宿命通， 亦常不作諸惡業， 必定出家持凈戒， 此是彼施燈明果。 恒常不盲及攣躄， 眼一切時不闇昧， 身亦無病無惡聲， 心常黠慧不愚惑。 又復恒常無眼患， 所在受生眼不眇， 不無一眼及瞎眼， 彼眼亦常不濁亂。 眼目修長黑白分， 猶如凈妙青蓮葉， 眼凈能見微細物， 如彼明徹摩尼珠。 無量阿僧祇劫中， 得凈肉眼不失壞， 彼亦常無眼諸病， 此是奉施燈明果。 善印善根善諸論， 于諸工巧悉究了， 彼有智人善觀察， 妙慧能見第一義。 善觀諸有不自在， 于佛法中得照明， 普見一切佛世尊， 見已恭敬修供養。 生生得勝端正色， 親戚眷屬皆敬愛， 得大財寶力自在， 及得不壞諸眷屬。 如彼燈明能破闇， 熾燃照曜遍諸方， 彼人光明亦如是， 不為闇冥所隱蔽。 若於佛塔起信心， 施勝燈鬘及瓔珞， 施燈明時心清凈， 獲得人中最勝尊
【現代漢語翻譯】 現代漢語譯本 念及人道中的苦難而不貪戀享樂，須臾之間死亡的逼近是如此真切。 他念及天道中的果報之後，便覺得人間沒有什麼可留戀的，天道尚且有苦，更何況是人道呢？一切存在都是不堅固且不斷變化的。 那個人一旦長大成人，必定會捨棄家庭而出家修行，心中常常不起惡念和邪見，他將獲得這樣的果報。 世世代代都能獲得宿命通（能夠回憶前世的能力），也常常不做各種惡業，必定會出家持守清凈的戒律，這就是他佈施燈明的果報。 永遠不會是盲人或肢體殘疾，眼睛在任何時候都不會昏暗，身體也沒有疾病和難聽的聲音，內心常常聰明智慧而不愚昧迷惑。 而且永遠沒有眼疾，無論轉生到哪裡，眼睛都不會有殘缺，不會缺少眼睛或成為瞎子，他的眼睛也常常不會混濁不清。 眼眸修長，黑白分明，就像清凈美好的青蓮花葉，眼睛清澈能夠看到細微的事物，如同明亮清澈的摩尼珠（如意寶珠）。 在無量阿僧祇劫（極長的時間單位）中，都能得到清凈的肉眼而不喪失損壞，他也常常沒有各種眼疾，這就是奉獻佈施燈明的果報。 善於理解印章、善根和各種論述，對於各種工巧技藝都徹底精通，他是有智慧的人，善於觀察，以微妙的智慧能夠見到第一義（最高的真理）。 善於觀察諸有（存在）的不自在，在佛法中得到照明，普遍見到一切佛世尊（對佛的尊稱），見到之後恭敬地修行供養。 生生世世都能得到殊勝端正的容貌，親戚眷屬都敬愛他，得到巨大的財富和力量，以及得到不會離散的眷屬。 如同燈明能夠破除黑暗，熾盛燃燒照耀各個方向，那個人所發出的光明也像這樣，不會被黑暗所遮蔽。 如果對於佛塔（存放佛舍利的建築物）升起信心，佈施殊勝的燈鬘和瓔珞（用寶石穿成的項鍊），佈施燈明的時候心懷清凈，就能獲得人中最殊勝的尊位。
【English Translation】 English version Thinking of the suffering in the human realm and not craving pleasure, the imminent approach of death is so real. After contemplating the karmic rewards in the heavens, he finds nothing to cherish in the human world. Even the heavens have suffering, let alone the human realm? All existence is impermanent and constantly changing. Once that person grows up, he will surely abandon his family and become a monk, his mind constantly free from evil thoughts and wrong views, he will obtain such a reward. In lifetime after lifetime, he will gain the power of knowing past lives (宿命通), and he will also refrain from doing all kinds of evil deeds. He will surely renounce the world and uphold pure precepts. This is the karmic reward for offering lamps. He will never be blind or crippled, his eyes will never be dim at any time, his body will be free from disease and unpleasant sounds, and his mind will always be intelligent and not foolish or confused. Moreover, he will never have eye diseases, and wherever he is reborn, his eyes will not be defective, he will not lack eyes or be blind, and his eyes will never be turbid. His eyes are long and beautiful, with clear black and white, like the pure and beautiful petals of a blue lotus flower. His eyes are clear and can see subtle things, like a bright and clear Mani jewel (如意寶珠, wish-fulfilling jewel). For countless asamkhya kalpas (阿僧祇劫, extremely long units of time), he will obtain pure physical eyes without loss or damage, and he will also be free from all kinds of eye diseases. This is the karmic reward for offering lamps. He is good at understanding seals, wholesome roots, and various treatises, and he is thoroughly proficient in all kinds of skillful arts. He is a wise person, good at observing, and with subtle wisdom, he can see the supreme meaning (第一義, the highest truth). He is good at observing the unfreedom of all existences (諸有), he obtains illumination in the Buddha's teachings, and he universally sees all the Buddhas, the World Honored Ones (佛世尊, a respectful title for the Buddha). Having seen them, he respectfully practices offerings. In lifetime after lifetime, he will obtain a superior and beautiful appearance, and his relatives and family members will all respect and love him. He will obtain great wealth and power, as well as a family that will not be scattered. Just as a lamp can dispel darkness, burning brightly and illuminating all directions, the light emitted by that person is also like this, not concealed by darkness. If one develops faith in stupas (佛塔, structures containing Buddhist relics), and offers excellent garlands of lamps and necklaces (瓔珞, necklaces made of jewels), and if one's mind is pure when offering lamps, one will obtain the most supreme position among people.
。 端正殊妙甚可愛， 一切世間所喜樂， 心不輕取于吉兇， 亦不樂於世左道。 世間所有諸惡見， 及邪道等不信受， 若為國王恒知足， 不貪他土興戰諍。 常無苦惱亦無憂， 亦復無有諸惱熱， 彼無一切諸退失， 復無惡名無衰惱。 若為王臣所發言， 王及國人無不信， 身常無有羸瘠病， 不作黃門不非道。 身相具足安樂住， 患苦不能著其身， 亦復不見諸惡夢， 臥覺一切常安隱。 生生能得諸伏藏， 供養一切佛支提， 諸佛功德無有邊， 彼人所得亦如是。
「舍利弗！若有眾生於佛塔廟施燈明者，得於四種可樂之法。何等為四？一者、色身；二者、資財；三者、大善；四者、智慧。舍利弗！若有眾生於佛支提施燈明者，得如是等可樂之法。」
爾時如來欲重宣此義，復說偈言：
「身𦟛圓滿具大力， 不與他人共戰諍， 遍游諸方無惱者， 由燈奉施佛支提。 生於大富上族家， 具足功德人所敬， 生生恒得宿命智， 由燈奉施佛支提。 于諸眾生常悲念， 發言眷屬皆敬受， 心無損害恒調柔， 常不造作惡道業。
「複次，舍利弗！若有眾生供養佛塔，得四種清凈。何等為四？
【現代漢語翻譯】 現代漢語譯本 相貌端莊殊勝美妙非常可愛，為一切世間所喜悅愛樂，內心不輕易相信吉兇之說，也不喜歡世俗的左道邪說。 世間所有各種邪惡的見解，以及邪門歪道等，都不信奉接受。如果身為國王，則常常知足，不貪圖他國土地而興起戰爭。 常常沒有痛苦煩惱也沒有憂愁，也沒有各種惱怒煩熱。他沒有一切的衰退和損失，也沒有惡名，沒有衰敗的苦惱。 如果作為王臣所說的話，國王和國人沒有不相信的。身體常常沒有瘦弱的疾病，不做太監，不做非禮之事。 身相具足，安樂居住，病患痛苦不能加身，也不見各種惡夢，睡臥醒來一切都安穩。 生生世世都能得到各種伏藏（隱藏的寶藏），供養一切佛支提（佛塔，佛廟），諸佛的功德沒有邊際，那人所得的福報也像這樣無邊無際。 『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如果有眾生在佛塔廟施捨燈火照明，能得到四種可喜可樂的果報。哪四種呢？一是美好的色身；二是充足的資財；三是廣大的善根；四是聰明的智慧。舍利弗（Śāriputra）！如果有眾生在佛支提（佛塔，佛廟）施捨燈火照明，就能得到像這樣可喜可樂的果報。』 這時，如來想要再次宣說這個道理，又說了偈頌： 『身形圓滿具足大力氣，不與他人共同爭戰，遍游各方沒有煩惱的人，都是因為用燈供奉佛支提（佛塔，佛廟）。 出生在大富大貴的家族，具足各種功德受人尊敬，生生世世都能得到宿命智（知曉前世的能力），都是因為用燈供奉佛支提（佛塔，佛廟）。 對於一切眾生常常懷有悲憫之心，所說的話眷屬都恭敬接受，內心沒有損害他人的念頭，恒常調柔，常常不造作惡道的罪業。 『再次，舍利弗（Śāriputra）！如果有眾生供養佛塔，能得到四種清凈。哪四種呢？』
【English Translation】 English version His appearance is upright, supremely wonderful, and very lovely, pleasing and delightful to all in the world. His mind does not lightly take to beliefs about auspiciousness or inauspiciousness, nor does he delight in worldly heterodox paths. He does not believe in or accept all the evil views in the world, as well as heretical paths and the like. If he is a king, he is always content and does not covet other lands, inciting war and strife. He is constantly without suffering or distress, and also without vexations or torments. He has none of the losses, no evil reputation, and no afflictions of decline. If he is a minister who speaks to the king, the king and the people of the country all believe him. His body is constantly free from emaciating diseases; he does not become a eunuch and does not engage in improper conduct. His physical characteristics are complete, and he dwells in peace and happiness. Suffering and affliction cannot touch his body, nor does he see evil dreams. When he sleeps and awakens, he is always peaceful and secure. In every life, he can obtain hidden treasures and make offerings to all Buddha-caityas (Buddhist shrines, temples). The merits and virtues of all Buddhas are boundless, and the blessings that person obtains are likewise. 『Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! If there are sentient beings who offer lamps to illuminate Buddha-stupas (pagodas) and temples, they will obtain four kinds of delightful benefits. What are the four? First, a beautiful physical body; second, abundant wealth; third, great goodness; and fourth, wisdom. Śāriputra! If there are sentient beings who offer lamps to Buddha-caityas (Buddhist shrines, temples), they will obtain such delightful benefits.』 At that time, the Tathagata (another name for the Buddha) wished to reiterate this meaning and spoke the following verse: 『His body is complete and full of great strength, he does not engage in strife with others, and he travels everywhere without affliction; all this is due to offering lamps to Buddha-caityas (Buddhist shrines, temples). He is born into a wealthy and noble family, possessing all virtues and respected by people. In every life, he constantly obtains knowledge of past lives; all this is due to offering lamps to Buddha-caityas (Buddhist shrines, temples). He constantly cherishes compassion for all sentient beings, and his words are respectfully received by his family. His mind is without harm, constantly gentle and compliant, and he never creates evil karma. 『Furthermore, Śāriputra! If there are sentient beings who make offerings to Buddha-stupas (pagodas), they will obtain four kinds of purity. What are the four?』
一者、身業清凈；二者、口業清凈；三者、意業清凈；四者、善友清凈。
「舍利弗！云何得於身業清凈？若善男子、善女人于彼彼生處，遠離殺生，無殺害意，亦常遠離偷盜、邪淫，於己妻所尚不邪行，況餘人妻！亦不飲酒，放逸自縱，不以刀杖及余苦具加逼眾生，離不善法及諸惡業。舍利弗！遠離是等，是名身業清凈。
「舍利弗！云何口業清凈？是人世世常不妄語，若不見聞終不妄說，若見若聞，合時咨問，然後乃語，為利自他，不作異說。設若有人教令妄語，為護實語，終不妄言，不以此語向彼人說，不持彼事向此人道。二朋先壞，不令增長，有所發言，能善和諍。若痛心語，若粗語，若苦惡語、不喜語、不樂語、不愛語、不入心語、惱他語、結怨語，悉皆遠離。有所發言，潤語、軟語、意樂語、不粗語、悅耳語、美妙語、入心語、多人愛語、多人樂語、可愛語、可樂語、能除怨語，恒作如是種種美妙語。復離綺語，不作異想異語，不作異印異期，覆障實事，不煩廣說，不非時語，恒究竟語。舍利弗！如是遠離不清凈口業，成就清凈口業。舍利弗！是名口業清凈。
「舍利弗！云何意業清凈？於他所有珍寶資財，不起貪著，不起瞋心，遠離害心，又離邪見，無諸惡見。舍利弗！遠離是等，
【現代漢語翻譯】 一者，身業清凈；二者，口業清凈；三者，意業清凈；四者，善友清凈。
『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如何才能獲得身業清凈？如果善男子、善女人在生生世世中，遠離殺生，沒有殺害的意念，也經常遠離偷盜、邪淫，對於自己的妻子尚且不邪淫，更何況是其他女人！也不飲酒，放縱自己，不使用刀杖以及其他痛苦的刑具加害眾生，遠離不善的法以及各種惡業。舍利弗（Śāriputra）！遠離這些，就叫做身業清凈。』
『舍利弗（Śāriputra）！如何才能口業清凈？這個人世世代代都不說謊，如果沒有親眼看見、親耳聽見，最終不說謊，如果看見了、聽見了，在合適的時機詢問，然後才說，爲了利益自己和他人，不做不同的說法。假設有人教唆他說謊，爲了守護真實的話語，最終不說謊，不把這些話對那個人說，不把那些事對這個人講。兩個朋友先前已經壞了關係，不讓它增長，所說的話，能夠很好地調和爭端。如果是痛心的話，如果是粗魯的話，如果是痛苦惡劣的話、不令人喜歡的話、不令人快樂的話、不令人愛的話、不入心的話、惱怒他人的話、結下怨恨的話，全部都遠離。所說的話，是溫潤的話、柔和的話、令人意樂的話、不粗魯的話、悅耳的話、美妙的話、入心的話、很多人喜愛的話、很多人快樂的話、可愛的話、可樂的話、能夠消除怨恨的話，經常說這樣種種美妙的話。又遠離綺語，不做不同的想法不同的言語，不做不同的印證不同的期望，掩蓋真實的事件，不煩瑣地廣泛述說，不說不合時宜的話，經常說究竟的話。舍利弗（Śāriputra）！像這樣遠離不清凈的口業，成就清凈的口業。舍利弗（Śāriputra）！這叫做口業清凈。』
『舍利弗（Śāriputra）！如何才能意業清凈？對於他人所有的珍寶資財，不生起貪婪執著，不生起嗔恨心，遠離害人之心，又遠離邪見，沒有各種惡劣的見解。舍利弗（Śāriputra）！遠離這些，
【English Translation】 Firstly, purity of bodily karma; secondly, purity of verbal karma; thirdly, purity of mental karma; fourthly, purity of good friends.
『Śāriputra (舍利弗, one of the Buddha's ten principal disciples, known for his wisdom)! How does one attain purity of bodily karma? If a good man or good woman, in each and every birth, refrains from killing, harbors no intention to harm, and constantly avoids stealing and sexual misconduct, not even engaging in improper conduct with their own spouse, let alone other women! They also do not drink alcohol, indulging in recklessness, nor do they use knives, staves, or other instruments of suffering to oppress sentient beings, and they abstain from unwholesome dharmas and all evil deeds. Śāriputra (舍利弗)! Abstaining from these is called purity of bodily karma.』
『Śāriputra (舍利弗)! How does one attain purity of verbal karma? This person, in every lifetime, never lies. If they have not seen or heard something, they ultimately do not speak falsely. If they have seen or heard something, they inquire at the appropriate time and then speak, for the benefit of themselves and others, not making contradictory statements. Even if someone instructs them to lie, to protect truthful speech, they ultimately do not lie, not speaking these words to that person, not telling those matters to this person. If two friends have previously broken their relationship, they do not allow it to grow, and their words are able to reconcile disputes well. If it is painful speech, if it is coarse speech, if it is bitter and evil speech, unpleasant speech, unhappy speech, unloving speech, unheartfelt speech, speech that annoys others, speech that creates resentment, all of these are avoided. Their speech is moistening speech, gentle speech, pleasing speech, not coarse speech, pleasing to the ear speech, beautiful speech, heartfelt speech, speech loved by many, speech enjoyed by many, lovable speech, enjoyable speech, speech that can eliminate resentment, constantly making such various beautiful speeches. Furthermore, they abstain from frivolous speech, not making different thoughts and different words, not making different seals and different expectations, concealing real events, not elaborating extensively, not speaking out of time, constantly speaking ultimately. Śāriputra (舍利弗)! Like this, abstaining from impure verbal karma, accomplishing pure verbal karma. Śāriputra (舍利弗)! This is called purity of verbal karma.』
『Śāriputra (舍利弗)! How does one attain purity of mental karma? Regarding the precious treasures and wealth belonging to others, they do not give rise to greed and attachment, do not give rise to anger, abstain from the intention to harm, and also abstain from wrong views, without any evil views. Śāriputra (舍利弗)! Abstaining from these,
是名意業清凈。
「舍利弗！云何得善友清凈？若諸善友，遠離妄語，亦不飲酒，離諸粗獷，調伏正見，往詣其所，親近咨受。又詣諸佛菩薩、緣覺、聲聞等所，親近供養，咨受未聞。舍利弗！是名第四善友清凈。
「舍利弗！若善男子、善女人于佛支提施燈明已，得如是等四種清凈。」
爾時世尊欲重宣此義，而說偈言：
「為欲照塔故然燈， 身口意業善調伏， 遠離邪見具凈戒， 由是獲得如意眼。 猶如凈日照十方， 速能獲得于漏盡， 彼大智慧具威德， 得凈天眼離塵漏。 智者能了眾生意， 亦得通明及辯才， 求二乘道得不難， 由施佛燈獲是報。 若求無上佛菩提， 天眼智慧及財物， 於此三事恒無減， 由燈奉施佛支提。
「舍利弗！若善男子、善女人住于大乘，于佛塔廟施燈明已，彼世世中得於八種可樂勝法。何等為八？一者、獲勝肉眼；二者、得於勝念，無能測量；三者、得於勝上達分天眼；四者、為于滿足修集道故，得不缺戒；五者、得智滿足，證於涅槃；六者、先所作善，得無難處；七者，所作善業，得值諸佛，能為一切眾生之眼；八者、若善男子、善女人以彼善根得轉輪王，所得輪寶不為他障，其身端正；或為帝釋，得
【現代漢語翻譯】 現代漢語譯本：這就是所謂的意業清凈。
『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如何才能獲得善友清凈？如果那些善友，遠離虛妄之語，也不飲酒，遠離各種粗暴的行為，調伏自己的見解使其符合正見，前往他們的住所，親近並請教。又前往諸佛、菩薩（Bodhisattva，為救度眾生而發願成佛者）、緣覺（Pratyekabuddha，不依師教，通過自身努力覺悟者）、聲聞（Śrāvaka，聽聞佛法而證悟者）等處，親近供養，請教未曾聽聞的佛法。舍利弗！這就是所謂的第四種善友清凈。』
『舍利弗！如果善男子、善女人在佛的支提（Cetiya，佛塔或佛寺）施捨燈明，就能獲得以上這四種清凈。』
這時，世尊（Bhagavān，佛陀的尊稱）想要再次宣說這個道理，於是說了以下偈語：
『爲了照亮佛塔而點燈，身、口、意三業都能得到很好的調伏，遠離邪見，具足清凈的戒律，因此能夠獲得如意的天眼。 就像清凈的太陽照耀十方，迅速能夠獲得漏盡（煩惱斷盡），他們具有大智慧和威德，獲得清凈的天眼，遠離塵世的煩惱。 智者能夠了解眾生的心意，也能獲得通達明瞭和辯才，求得聲聞和緣覺的二乘道並不困難，這是由於施捨佛燈所獲得的果報。 如果求取無上的佛菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺，即成佛），天眼、智慧和財富，在這三方面永遠不會減少，這是由於用燈供奉佛的支提。』
『舍利弗！如果善男子、善女人安住于大乘（Mahāyāna，佛教的主要流派之一，以普度眾生為目標），在佛塔寺廟施捨燈明之後，他們世世代代都能獲得八種令人喜愛的殊勝功德。是哪八種呢？第一，獲得殊勝的肉眼；第二，獲得殊勝的憶念能力，無法衡量；第三，獲得殊勝的、能夠向上通達的天眼；第四，爲了圓滿修集菩提道，能夠得到不缺戒的功德；第五，獲得智慧圓滿，證得涅槃（Nirvana，解脫生死輪迴的境界）；第六，先前所做的善事，不會遇到障礙；第七，所做的善業，能夠遇到諸佛，能夠成為一切眾生的眼睛；第八，如果善男子、善女人憑藉這些善根能夠成為轉輪王（Cakravartin，擁有統治世界的輪寶的理想君主），所得到的輪寶不會被他人所阻礙，他們的身體端正；或者成為帝釋（Indra，忉利天之主），得到……』
【English Translation】 English version: This is called purity of mental action.
'Śāriputra! How does one obtain purity of good friends? If those good friends are far from false speech, do not drink alcohol, are far from all roughness, subdue their views to be in accordance with right view, go to their places, draw near and consult with them. Also, go to the places of all Buddhas, Bodhisattvas, Pratyekabuddhas, Śrāvakas, etc., draw near to make offerings, and consult about what has not been heard. Śāriputra! This is called the fourth purity of good friends.'
'Śāriputra! If good men and good women make offerings of light to the cetiyas of the Buddhas, they will obtain these four kinds of purity.'
At that time, the World-Honored One (Bhagavān) wished to proclaim this meaning again, and spoke the following verse:
'For the sake of illuminating the stupa, a lamp is lit, the actions of body, speech, and mind are well subdued, Far from wrong views, possessing pure precepts, thereby obtaining the eye of wish fulfillment. Like the pure sun shining in the ten directions, quickly able to obtain the exhaustion of outflows, Those with great wisdom possess power and virtue, obtaining pure heavenly eyes, free from the defilements of dust. The wise are able to understand the minds of beings, also obtaining unobstructed understanding and eloquence, Seeking the path of the two vehicles is not difficult, this reward is obtained by offering lamps to the Buddhas. If seeking unsurpassed Bodhi, heavenly eyes, wisdom, and wealth, In these three matters, there will never be a decrease, by offering lamps to the cetiyas of the Buddhas.'
'Śāriputra! If good men and good women abide in the Mahāyāna, and offer lamps in the Buddha's stupas and temples, they will obtain eight kinds of desirable and excellent qualities in life after life. What are the eight? First, obtaining excellent physical eyes; second, obtaining excellent mindfulness, immeasurable; third, obtaining excellent, superior, attainable heavenly eyes; fourth, for the sake of fulfilling the cultivation of the path, obtaining precepts without deficiency; fifth, obtaining the fulfillment of wisdom, realizing Nirvana; sixth, the good deeds done previously will not encounter difficulties; seventh, the good deeds done will enable them to meet all the Buddhas, able to be the eyes of all beings; eighth, if good men and good women, by means of these good roots, become Cakravartin kings, the wheel treasures obtained will not be obstructed by others, their bodies will be upright; or become Indra, obtaining...'
大威力，具足千眼；或為梵王，善知梵事，得大禪定。舍利弗！以其迴向菩提善根，得是八種可樂勝法。
「複次，舍利弗！住于大乘善男子、善女人，復得八種無量勝法。一者、得於無量佛眼；二者、得於無量如來神通；三者、得於無量佛戒；四者、得於無量如來三昧；五者、得於無量如來智慧；六者、得於無量如來解脫；七者、得佛無量解脫知見；八者、得入一切眾生心所樂欲。舍利弗！善男子、善女人于佛塔廟奉施燈明，能攝如是無量勝報。
「複次，舍利弗！若有眾生見說法者，作如是念：『云何令彼常得宣說、顯示佛法？以燈施彼。施油燈故，令說法者得施法燈。』作是念已，持燈奉施，以此佈施燈明善根，得於八種無量資糧。何等為八？一者、得於無量正念資糧；二者、得於無量大智資糧；三者、得於無量信心資糧；四者、得於無量精進資糧；五者、得於無量大慧資糧；六者、得於無量三昧資糧；七者、得於無量辯才資糧；八者、得於無量福德資糧。舍利弗！是名施燈八種資糧，亦復得於四無礙辯，乃至次第得一切種智。
「複次，舍利弗！若有善男子、善女人于如來前見他施燈，信心清凈，合十指掌，起隨喜心，以此善根，得於八種增上之法。何等為八？一者、得增上色；二者、得
【現代漢語翻譯】 現代漢語譯本 『大威力，具足千眼；或者成為梵天（Brahmā），善於瞭解梵天之事，獲得大的禪定。舍利弗（Śāriputra）！因為他們將善根迴向菩提（bodhi），所以獲得這八種令人喜愛的殊勝之法。
『再者，舍利弗（Śāriputra）！安住于大乘（Mahāyāna）的善男子、善女人，又獲得八種無量的殊勝之法。第一，獲得無量的佛眼；第二，獲得無量如來（Tathāgata）的神通；第三，獲得無量佛戒；第四，獲得無量如來（Tathāgata）的三昧（samādhi）；第五，獲得無量如來（Tathāgata）的智慧；第六，獲得無量如來（Tathāgata）的解脫；第七，獲得佛的無量解脫知見；第八，能夠進入一切眾生的心所喜好和慾望。舍利弗（Śāriputra）！善男子、善女人在佛塔寺廟奉獻燈明，能夠攝取如此無量的殊勝果報。
『再者，舍利弗（Śāriputra）！如果有眾生見到說法之人，這樣想：『如何能使他經常宣說、顯示佛法？』就用燈來佈施給他。因為佈施油燈的緣故，使說法之人得到佈施法燈的機會。』這樣想了之後，拿著燈來奉獻佈施，憑藉這種佈施燈明的善根，獲得八種無量的資糧。哪八種呢？第一，獲得無量的正念資糧；第二，獲得無量的大智資糧；第三，獲得無量的信心資糧；第四，獲得無量的精進資糧；第五，獲得無量的大慧資糧；第六，獲得無量的三昧（samādhi）資糧；第七，獲得無量的辯才資糧；第八，獲得無量的福德資糧。舍利弗（Śāriputra）！這叫做佈施燈明的八種資糧，也獲得四無礙辯，乃至逐漸獲得一切種智（sarvajñāna）。
『再者，舍利弗（Śāriputra）！如果有善男子、善女人在如來（Tathāgata）面前，看到其他人佈施燈，信心清凈，合起十個手指，生起隨喜之心，憑藉這種善根，獲得八種增上之法。哪八種呢？第一，獲得增上的容貌；第二，獲得增
【English Translation】 English version 『Great power, possessing a thousand eyes; or becoming Brahmā (梵王), well-versed in the affairs of Brahmā, attaining great meditative concentration (dhyāna). Śāriputra (舍利弗)! Because they dedicate the roots of good to bodhi (菩提), they obtain these eight kinds of delightful and excellent qualities.
『Furthermore, Śāriputra (舍利弗)! Good men and good women who abide in the Mahāyāna (大乘) also obtain eight kinds of immeasurable excellent qualities. First, they obtain immeasurable Buddha-eyes; second, they obtain immeasurable Tathāgata (如來) powers; third, they obtain immeasurable Buddha precepts; fourth, they obtain immeasurable Tathāgata (如來) samādhi (三昧); fifth, they obtain immeasurable Tathāgata (如來) wisdom; sixth, they obtain immeasurable Tathāgata (如來) liberation; seventh, they obtain the Buddha's immeasurable knowledge and vision of liberation; eighth, they are able to enter into the minds and desires of all sentient beings. Śāriputra (舍利弗)! Good men and good women who offer lamps in Buddha stupas and temples can gather such immeasurable excellent rewards.
『Furthermore, Śāriputra (舍利弗)! If there are sentient beings who see those who preach the Dharma and think, 『How can I enable them to constantly proclaim and reveal the Buddha-dharma?』 They offer them lamps. Because of offering oil lamps, they enable the preachers of the Dharma to receive the offering of Dharma-lamps.』 Having thought this, they hold lamps and offer them. By means of this root of good from offering lamps, they obtain eight kinds of immeasurable resources. What are the eight? First, they obtain immeasurable resources of right mindfulness; second, they obtain immeasurable resources of great wisdom; third, they obtain immeasurable resources of faith; fourth, they obtain immeasurable resources of diligence; fifth, they obtain immeasurable resources of great intelligence; sixth, they obtain immeasurable resources of samādhi (三昧); seventh, they obtain immeasurable resources of eloquence; eighth, they obtain immeasurable resources of merit. Śāriputra (舍利弗)! These are called the eight resources of offering lamps, and they also obtain the four unimpeded eloquence, and gradually attain sarvajñāna (一切種智).
『Furthermore, Śāriputra (舍利弗)! If there are good men and good women who, in the presence of the Tathāgata (如來), see others offering lamps, with pure faith, join their ten fingers together, and generate a mind of rejoicing, by means of this root of good, they obtain eight kinds of superior qualities. What are the eight? First, they obtain superior complexion; second, they obtain
增上眷屬；三者、得增上戒；四者、於人、天中得增上生；五者、得增上信；六者、得增上辯；七者、得增上聖道；八者、得阿耨多羅三藐三菩提。舍利弗！是名八種增上之法。舍利弗！何故能得此等八種增上勝法？舍利弗！佛有無量戒、定、智慧、解脫、解脫知見故，供養彼者，所得果報、所得利益亦復無量。」
爾時世尊欲重宣此義，而說偈言：
「造作出離行， 勤修于佛法， 棄捨死軍眾， 如象碎花林。」
爾時佛告慧命舍利弗：「有五種法最為難得：一者、得人身難；二者、于佛正法得信樂難；三者、樂於佛法，得出家難；四者、具凈戒難；五者、得漏盡難。舍利弗！一切眾生於是五法最為難得，汝等已得。」
爾時世尊欲重宣前義，勸舍利弗等而說偈言：
「如來支提修佈施， 為利眾生求菩提， 智者造作此勝因， 生生常得最勝報。 于天人中受勝生， 為人天等修供養， 譬如須彌安不動， 光明普遍照十方。 彼天眾見皆恭敬， 亦復愛樂生信心， 彼興供養亦讚美， 一切皆喜數數見。 奇哉是天福德相， 猶梵天光照梵宮， 此天曾作何等業， 身光明炎得如是？ 見是誰不修習善？ 誰不修學聖種戒？ 誰見牟尼生
【現代漢語翻譯】 現代漢語譯本 『增上眷屬』（眷屬增多）；三者、得『增上戒』（戒律增上）；四者、於人、天中得『增上生』（在人道和天道中獲得更好的轉生）；五者、得『增上信』（信心增上）；六者、得『增上辯』（辯才增上）；七者、得『增上聖道』（聖道增上）；八者、得『阿耨多羅三藐三菩提』（Anuttara-samyak-sambodhi，無上正等正覺）。舍利弗（Sariputra）！這被稱為八種增上之法。舍利弗（Sariputra）！為何能獲得這八種增上殊勝之法？舍利弗（Sariputra）！因為佛具有無量的戒、定、智慧、解脫、解脫知見，供養佛的人，所得到的果報和利益也是無量的。』
當時世尊想要再次宣說這個道理，於是說了偈語：
『造作出離之行，勤奮修習佛法， 拋棄死亡的軍隊，如同大象摧毀花林。』
當時佛告訴慧命舍利弗（Sariputra）: 『有五種法最為難得：一者、得到人身難；二者、對於佛的正法生起信樂之心難；三者、喜愛佛法，從而出家難；四者、具足清凈的戒律難；五者、獲得漏盡（煩惱斷盡）難。舍利弗（Sariputra）！一切眾生對於這五種法都覺得最難得到，而你們已經得到了。』
當時世尊想要再次宣說前面的道理，勸誡舍利弗（Sariputra）等人，於是說了偈語：
『如來支提（佛塔）修佈施，爲了利益眾生求菩提（Bodhi，覺悟）， 智者造作這種殊勝的因，生生世世常常獲得最殊勝的果報。 在天人和人中獲得殊勝的轉生，爲了天人等眾生修習供養， 譬如須彌山（Sumeru）安穩不動，光明普遍照耀十方。 那些天眾看見都恭敬，也喜愛並生起信心， 他們興起供養也讚美，一切都歡喜，常常看見。 奇妙啊，這是天人的福德之相，猶如梵天（Brahma）的光芒照耀梵天宮殿， 這位天人曾經做了什麼樣的業，身體的光明如此熾盛？ 看見這樣的人，誰不修習善行？誰不修學聖種戒？ 誰看見牟尼（Muni，聖人）出生
【English Translation】 English version 『Increasing one's retinue』; third, obtaining 『increased precepts』; fourth, obtaining 『superior rebirth』 among humans and devas; fifth, obtaining 『increased faith』; sixth, obtaining 『increased eloquence』; seventh, obtaining 『increased holy path』; eighth, obtaining 『Anuttara-samyak-sambodhi』 (unsurpassed, complete and perfect enlightenment). Sariputra! These are called the eight kinds of increasing dharmas. Sariputra! Why can one obtain these eight kinds of superior increasing dharmas? Sariputra! Because the Buddha has immeasurable precepts, concentration, wisdom, liberation, and knowledge and vision of liberation, those who make offerings to him receive immeasurable rewards and benefits.』
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
『Creating the practice of renunciation, diligently cultivating the Buddha's Dharma, Abandoning the army of death, like an elephant crushing a forest of flowers.』
At that time, the Buddha told the wise Sariputra: 『There are five dharmas that are most difficult to obtain: first, it is difficult to obtain a human body; second, it is difficult to develop faith and joy in the Buddha's true Dharma; third, it is difficult to delight in the Dharma and renounce the household life; fourth, it is difficult to possess pure precepts; fifth, it is difficult to attain the extinction of outflows (end of afflictions). Sariputra! All beings find these five dharmas most difficult to obtain, and you have already obtained them.』
At that time, the World Honored One, wishing to reiterate the previous meaning and encourage Sariputra and others, spoke in verse:
『Building stupas (relic shrines) of the Tathagata (Thus Come One) and practicing generosity, seeking Bodhi (enlightenment) for the benefit of sentient beings, The wise create this superior cause, and in life after life, they always receive the most superior reward. Receiving superior rebirth among devas (gods) and humans, cultivating offerings for devas, humans, and others, Like Mount Sumeru (Mount Meru) standing firm and unmoving, its light universally illuminates the ten directions. Those devas, seeing this, are all respectful, and they also love and generate faith, They offer worship and praise, and all are delighted, seeing it again and again. Wonderful! This is the appearance of a deva's merit and virtue, like the light of Brahma (the creator god) illuminating the Brahma palace, What kind of karma did this deva create, that his body's light is so blazing? Seeing such a one, who would not cultivate good deeds? Who would not cultivate the noble precepts? Who, seeing the birth of a Muni (sage)
厭心？ 誰聞妙法而放逸？ 彼昔在於人間時， 常以燈施如來塔， 曾佛法中設供養， 善得福利生天中。 愿我恒得於人身， 于佛法中生凈信， 常不放逸住佛道， 寧棄身命不捨法。 獲得人身最為難， 愚人云何不為福， 徒費資財不為法， 死已便墮大險坑。 天見無垢威德已， 心自悔責發願言， 愿我常得人間生， 精勤修習于梵行； 愿我最後臨終時， 于佛法中得凈信； 愿得正念不忘失， 得見無量諸如來。 為千億天所供養， 與諸天女相娛樂， 諸天女眾皆敬愛， 天女莊嚴戲園林， 諸方天香皆來熏， 耳聞一切妙音聲， 是天隨所遊行處， 恒得睹見上妙色。 所可見色皆可愛， 彼常不睹諸惡色， 亦復常得勝妙觸， 皆由持燈施支提。 從彼沒已生人道， 正念處於父母胎， 生已憶彼天中事， 智慧之力不退失。 彼人造作如是業， 得於大力轉輪王， 其王形貌極端嚴， 施燈獲得如是報。 由彼業故得命長， 一向清凈安樂器， 其身無有諸患痛， 然燈獲得如是果。 無有王難怨賊難， 他人不敢侵其妻， 不為惡人之所惱， 由持燈明施佛故。 安隱豐足無
【現代漢語翻譯】 現代漢語譯本 厭倦之心從何而來？是誰聽聞妙法卻又放縱懈怠？ 那個人過去在人間時，常常用燈供養如來塔（Tathagata-stupa）， 曾在佛法中虔誠供養，因此獲得了殊勝的福報而升到天界。 愿我永遠能夠獲得人身，在佛法中生起清凈的信心， 常常不放逸地安住于佛道，寧可捨棄生命也不捨棄佛法。 獲得人身是最為困難的，愚笨的人為什麼不努力修福呢？ 白白浪費資財而不用於佛法，死後便會墮入可怕的深坑。 天人見到自身無垢的光明和威德后，內心自我懺悔並立下誓願： 愿我常常能夠轉生到人間，精進勤勉地修習清凈的梵行； 愿我最後臨終的時候，在佛法中獲得清凈的信心； 愿我能夠保持正念而不忘失，得見無量無數的諸佛如來。 被千億的天人所供養，與眾多的天女一同享樂， 眾多的天女都敬重愛慕他，天女們用華麗的裝飾點綴園林， 四面八方的天香都來薰染，耳朵聽聞一切美妙的聲音， 這位天人無論身在何處，都能恒常看到最美好的顏色。 所能見到的顏色都令人喜愛，他從不看到任何醜惡的顏色， 也常常能夠感受到殊勝美妙的觸感，這都是因為用燈供養佛塔的緣故。 從天界逝世後轉生到人間，以正念安住于父母的胎中， 出生后就能回憶起在天界的事情，智慧的力量也不會退失。 這個人造作了這樣的善業，能夠獲得具有大威力的轉輪聖王（Cakravartin）的果報， 這位轉輪聖王容貌極其端正莊嚴，這是因為施燈所獲得的果報。 由於這種善業的緣故，能夠得到長壽的果報，並且一直擁有清凈安樂的身體， 他的身體沒有任何疾病和痛苦，這是因為燃燈供佛所獲得的果報。 沒有國王的災難，也沒有盜賊的侵擾，沒有人敢侵犯他的妻子， 不會被惡人所惱害，這是因為用燈明供養佛陀的緣故。 安穩平靜，豐衣足食，沒有任何恐懼。
【English Translation】 English version What is weariness of mind? Who, having heard the wonderful Dharma, becomes negligent? That person, in the past when they were in the human realm, often used lamps to make offerings to the Tathagata-stupa (Tathagata-stupa), Having made offerings in the Buddha-dharma, they obtained excellent blessings and were born in the heavens. May I always obtain a human body, and generate pure faith in the Buddha-dharma, May I always abide in the Buddha's path without negligence, and rather give up my life than abandon the Dharma. Obtaining a human body is most difficult, why do foolish people not create merit? They waste wealth without using it for the Dharma, and after death, they fall into a great and perilous pit. The Deva, seeing his own stainless majesty, repented in his heart and made a vow: May I always be born in the human realm, diligently cultivating pure conduct (Brahmacarya); May I, at the time of my death, obtain pure faith in the Buddha-dharma; May I obtain right mindfulness and not forget, and may I see countless Buddhas (Tathagatas). Worshipped by billions of Devas, enjoying pleasures with the heavenly maidens, All the heavenly maidens respect and love him, the heavenly maidens adorn the gardens, Fragrances from all directions come to perfume, and the ears hear all wonderful sounds, Wherever this Deva dwells, he constantly sees the most wonderful colors. All visible colors are lovely, he never sees any evil colors, And he also constantly obtains excellent and wonderful sensations, all due to holding lamps and offering them to the stupa. Having passed away from there, he is born in the human realm, abiding with right mindfulness in his parents' womb, Having been born, he remembers the events in the heavens, and the power of his wisdom does not diminish. That person, having created such karma, obtains the reward of a mighty Chakravartin (Cakravartin), That king's appearance is extremely dignified and majestic, such is the reward obtained from offering lamps. Due to that karma, he obtains a long life, and always has a pure and peaceful body, His body has no illnesses or pains, such is the fruit obtained from lighting lamps. There is no king's calamity, no enemy's calamity, no one dares to violate his wife, He is not troubled by evil people, because he offered lamps to the Buddha. Peaceful, abundant, and without any fear.
所畏， 豪富自在饒財寶， 得勝瓔珞及園林， 斯由然燈奉施佛。 當得睹見佛世尊， 見已心便生敬信， 以欣喜心供養佛， 棄捨王位而出家。 佛無量智究竟智， 具可嘆德能化人， 於此佛塔施燈已， 其人身光如燈照。 牟尼牛王清凈眼， 以好燈明照彼塔， 得於無漏無上道， 其身光明照十方。 見四真諦具十力， 不共之法亦究竟， 得遍見眼成善逝， 此果皆由佈施燈。 設令一切諸眾生， 昔曾供養無量佛， 具大威德見實義， 億劫來成緣覺道。 十方所有諸世界， 悉布燈鬘無有餘， 以是世界諸燈鬘， 若人信心供養彼。 是人如是修供養， 于無量劫常不斷， 若人一燈奉施佛， 得福過前無有量。 燈油譬如大海水， 其炷猶如須彌山， 有人能然如是燈， 遍照一切諸世界。 是人深心懷敬信， 其志惟求緣覺道， 十方遍置如是燈， 一心恭敬而供養。 若人發於菩提心， 手執草炬暫奉佛， 是人得福過於彼， 我見實義作是說。 十方一切諸眾生， 一一供具皆如上， 然經無量恒沙劫， 其心唯求緣覺道。 若有人于佛塔廟， 然於一燈或一禮， 求無上道為
【現代漢語翻譯】 現代漢語譯本 所畏懼的是，豪富之人雖然擁有大量的財富和珍寶， 能夠得到勝利的瓔珞（一種裝飾品）和美麗的園林，這都是因為過去向然燈佛（燃燈佛，過去佛之一）奉獻燈火的緣故。 將來能夠親眼見到佛世尊（對佛的尊稱），見到之後內心便會生起敬意和信心， 以歡喜的心情供養佛，甚至可以捨棄王位而出家修行。 佛具有無量的智慧和究竟的智慧，具備令人讚嘆的德行，能夠教化世人， 如果有人在這佛塔（存放佛舍利的塔）施捨燈火，那麼他的身光就會像燈光一樣照亮。 牟尼（釋迦牟尼的稱號之一）牛王（佛的尊稱）以清凈的眼睛，用美好的燈光照亮佛塔， 就能證得無漏（沒有煩惱）無上的道（真理），他的身光能夠照亮十方。 能夠見到四真諦（佛教的基本教義）具備十力（佛的十種力量），對於不共之法（佛獨有的法）也能達到究竟， 能夠獲得遍見眼（佛眼）成就善逝（如來的稱號之一），這些果報都是由於佈施燈火。 假設一切眾生，過去曾經供養過無量諸佛， 具備大威德，能夠見到真實的意義，在億劫的時間裡成就緣覺道（不需依賴他人教導，自己覺悟的修行者）。 十方所有的一切世界，都佈滿燈鬘（用燈裝飾的環），沒有遺漏， 用這些世界的燈鬘，如果有人以信心供養他們。 這個人像這樣修習供養，在無量劫的時間裡常常不斷絕， 如果有人僅僅用一盞燈奉獻給佛，得到的福報超過前面所說的無量。 燈油譬如大海水一樣多，燈炷猶如須彌山（佛教中的聖山）一樣大， 如果有人能夠點燃這樣的燈，遍照一切諸世界。 這個人內心深深地懷著敬意和信心，他的志向只是追求緣覺道， 在十方遍佈這樣的燈，一心恭敬地供養。 如果有人發起了菩提心（追求覺悟的心），手持草炬（用草做的火把）暫時地奉獻給佛， 這個人得到的福報超過前面所說的，我見到真實的意義后這樣說。 十方一切諸眾生，每一種供養的器具都如上面所說， 即使經過無量恒河沙劫的時間，他們的心只是追求緣覺道。 如果有人在佛塔或寺廟，點燃一盞燈或者僅僅作一次禮拜， 爲了追求無上的道而這樣做
【English Translation】 English version What is feared is that the wealthy, though possessing abundant riches and treasures, Can obtain victorious garlands (a type of ornament) and beautiful gardens, all because of offering lamps to Dipamkara Buddha (Ran Deng Fo, one of the past Buddhas). In the future, they will be able to see the World Honored One (a respectful title for the Buddha) with their own eyes, and upon seeing him, reverence and faith will arise in their hearts, Offering to the Buddha with joyful hearts, they may even renounce their royal positions and leave home to practice. The Buddha possesses immeasurable wisdom and ultimate wisdom, endowed with admirable virtues, capable of transforming people, If someone offers lamps at this stupa (a monument containing Buddhist relics), their body's light will shine like the light of the lamp. Muni (one of Shakyamuni's titles), the King of Bulls (a title of respect for the Buddha), with pure eyes, illuminates the stupa with beautiful light, They will attain the unconditioned (free from defilements) supreme path (truth), and their body's light will illuminate the ten directions. They will be able to see the Four Noble Truths (the fundamental teachings of Buddhism), possess the Ten Powers (the ten powers of a Buddha), and achieve ultimate mastery of the unique qualities of a Buddha, They will attain the All-Seeing Eye (Buddha's eye) and become a Well-Gone One (Tathagata, one of the Buddha's titles), all these results are due to the offering of lamps. Suppose all sentient beings, in the past, have offered to immeasurable Buddhas, Possessing great power and virtue, able to see the true meaning, they will achieve the path of a Pratyekabuddha (a solitary Buddha who attains enlightenment without a teacher) over countless eons. All the worlds in the ten directions are filled with garlands of lamps, without omission, With these garlands of lamps from these worlds, if someone offers them with faith. This person, practicing offerings in this way, will continue without interruption for immeasurable eons, If someone offers just one lamp to the Buddha, the merit gained will exceed the immeasurable amount mentioned earlier. The lamp oil is as abundant as the water of the great ocean, and the wick is as large as Mount Sumeru (the sacred mountain in Buddhism), If someone can light such a lamp, it will illuminate all the worlds. This person harbors deep reverence and faith in their heart, their aspiration is solely to pursue the path of a Pratyekabuddha, They place such lamps throughout the ten directions, offering them with utmost respect. If someone generates the Bodhicitta (the mind of enlightenment), holding a grass torch (a torch made of grass) and temporarily offering it to the Buddha, The merit gained by this person exceeds that mentioned earlier, I say this after seeing the true meaning. All sentient beings in the ten directions, each offering implements as described above, Even after immeasurable kalpas (eons) as numerous as the sands of the Ganges River, their minds are only seeking the path of a Pratyekabuddha. If someone in a stupa or temple, lights a lamp or simply makes one prostration, Doing so in order to seek the unsurpassed path
眾生， 此福過前無有量。 難見難思佛境界， 智者聞即生欣喜， 無信心者聞不樂， 彼愚癡魔壞正法。 證凈法界甚為難， 一切世間獨善逝， 是故汝等應欣喜， 于佛功德當愿求。」
爾時世尊說此法已，慧命舍利弗等，無量天、人、阿修羅、乾闥婆、緊那羅、摩睺羅伽，人非人等，聞佛所說，皆發無上菩提之心，欣喜無量，作禮而去。
佛說施燈功德經
【現代漢語翻譯】 現代漢語譯本： 『眾生啊，這種福報超越以往，無法衡量。 佛的境界難以見到，難以思議，有智慧的人聽聞後會心生歡喜， 沒有信心的人聽聞后不會快樂，那些愚癡的人會被魔所迷惑，從而破壞正法。 證悟清凈的法界非常困難，一切世間唯有佛陀是善逝（Sugata，如來十號之一，意為善於逝去，到達涅槃的聖者）， 所以你們應當心生歡喜，對於佛陀的功德應當發願追求。』 當時，世尊說完這部經后，慧命舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）等，以及無量的天（Deva，天神）、人（Manushya，人類）、阿修羅（Asura，非天，一種具有神力但性格暴躁的神）、乾闥婆（Gandharva，香神，天界的樂神）、緊那羅（Kinnara，歌神，一種半人半鳥的神）、摩睺羅伽（Mahoraga，大蟒神，一種蛇神），以及人非人等，聽聞佛陀所說，都發起了無上的菩提之心，心中充滿歡喜，向佛作禮后離去。 《佛說施燈功德經》
【English Translation】 English version: 『Sentient beings, this merit surpasses all that has been before, it is immeasurable. The realm of the Buddha is difficult to see and difficult to conceive. The wise, upon hearing it, will rejoice. Those without faith will not be pleased upon hearing it. Those foolish ones, deluded by Mara (魔，the demon who obstructs enlightenment), will destroy the true Dharma (正法，the teachings of Buddhism). Realizing the pure Dharma-realm is extremely difficult. In all the world, only the Sugata (善逝，one of the ten titles of the Tathagata, meaning 'Well-Gone,' the one who has gone to Nirvana) is the truly virtuous one. Therefore, you should rejoice and aspire to the merits of the Buddha.』 At that time, after the World Honored One (世尊，another name for the Buddha) spoke this Dharma (法，teachings), the wise Sariputra (舍利弗，one of the Buddha's chief disciples, known for his wisdom), along with immeasurable Devas (天，gods), Manushyas (人，humans), Asuras (阿修羅，demi-gods), Gandharvas (乾闥婆，celestial musicians), Kinnaras (緊那羅，celestial musicians, part human, part bird), Mahoragas (摩睺羅伽，great serpent deities), and humans and non-humans, upon hearing what the Buddha said, all aroused the supreme Bodhi-mind (菩提之心，the mind of enlightenment), filled with immeasurable joy, paid homage to the Buddha, and departed. The Sutra on the Merit of Offering Lamps (佛說施燈功德經)