T16n0704_佛說樓閣正法甘露鼓經
大正藏第 16 冊 No. 0704 佛說樓閣正法甘露鼓經
No. 704
佛說樓閣正法甘露鼓經
西天中印度惹爛馱啰國密林寺三藏明教大師賜紫沙門臣天息災奉 詔譯
如是我聞：
一時世尊在舍衛國祇樹給孤獨園。爾時尊者阿難陀發誠諦心，詣世尊所。到佛所已，用彼頭頂禮世尊足。脩敬畢已，住立一面。爾時尊者阿難陀白世尊言：「云何種于清凈善根？云何作曼拏羅？云何歸依受持學處？云何合十指掌，恭敬如來，成何善業？世尊！云何輪迴善根不滅？云何業盡獲得涅盤？作如來像云何功德？」
世尊告言：「阿難陀！當於五德而凈修持。又說以何等語發於自心，發於他心，復令賢聖得心歡喜，善業巍巍，所求皆得，身謝命終，生善逝天。阿難陀！若有發心為于佛故，伸乎供養，作四方曼拏羅，我說彼人當來之世，于北俱盧洲為富貴主，身歿之後生忉利天。阿難陀！若有發心為于佛故，伸乎供養，如半月形，作曼拏羅，我說彼人當來之世，于東勝身洲為富貴主，身歿之後生夜摩天。阿難陀！若有發心為于佛故，伸乎供養，作圓曼拏羅，我說彼人當來之世，于西牛貨洲為富貴主，身歿之後生兜率天。阿難陀！若有發心為于佛故，伸乎供養，如彼車形，作曼
【現代漢語翻譯】 現代漢語譯本 《佛說樓閣正法甘露鼓經》
No. 704
佛說樓閣正法甘露鼓經
西天中印度惹爛馱啰國（Jalandhara）密林寺三藏明教大師賜紫沙門臣天息災奉詔譯
如是我聞：
一時，世尊在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana）。當時，尊者阿難陀（Ānanda）發誠摯之心，前往世尊處。到達佛陀處后，以頭頂禮拜世尊的雙足。恭敬完畢后，站立在一旁。當時，尊者阿難陀稟白世尊說：『如何種植清凈的善根？如何製作曼拏羅（maṇḍala，壇城）？如何歸依並受持學處？如何合起十指掌，恭敬如來，成就何種善業？世尊！如何使輪迴的善根不滅？如何業盡而獲得涅盤（nirvāṇa，寂滅）？塑造如來像有何功德？』
世尊告訴阿難陀說：『應當以五種德行來清凈修持。又說以何種語言來啓發自己的心，啓發他人的心，又使賢聖們得到內心的歡喜，善業巍峨廣大，所求都能得到，身死命終后，往生善逝天。阿難陀！若有人發心爲了佛陀的緣故，伸出供養，製作四方形的曼拏羅，我說這個人未來世，將在北俱盧洲（Uttarakuru）成為富貴之主，身死之後往生忉利天（Trāyastriṃśa）。阿難陀！若有人發心爲了佛陀的緣故，伸出供養，製作半月形的曼拏羅，我說這個人未來世，將在東勝身洲（Pūrvavideha）成為富貴之主，身死之後往生夜摩天（Yāmadeva）。阿難陀！若有人發心爲了佛陀的緣故，伸出供養，製作圓形的曼拏羅，我說這個人未來世，將在西牛貨洲（Aparagodānīya）成為富貴之主，身死之後往生兜率天（Tuṣita）。阿難陀！若有人發心爲了佛陀的緣故，伸出供養，製作如車輪形狀的曼拏羅，』
【English Translation】 English version The Buddha Speaks of the Maṇḍala of the Correct Dharma and Ambrosia Drum Sūtra
No. 704
The Buddha Speaks of the Maṇḍala of the Correct Dharma and Ambrosia Drum Sūtra
Translated by the Tripiṭaka Master Mingjiao of the Secret Forest Temple in Jalandhara (惹爛馱啰國), Central India, the Purple-Robed Śrāmaṇa Tian Xizai, under Imperial Decree
Thus have I heard:
At one time, the World-Honored One was in the Jetavana (祇樹給孤獨園) of Śrāvastī (舍衛國). At that time, the Venerable Ānanda (阿難陀) generated a sincere mind and went to the World-Honored One. Having arrived at the Buddha's place, he bowed to the World-Honored One's feet with his head. After paying his respects, he stood to one side. Then, the Venerable Ānanda said to the World-Honored One: 'How does one plant pure roots of goodness? How does one create a maṇḍala (曼拏羅)? How does one take refuge and uphold the precepts? How does one join the ten fingers of the palms together, revering the Tathāgata, and what good karma does one accomplish? World-Honored One! How can the roots of goodness in saṃsāra (輪迴) not be extinguished? How can one exhaust one's karma and attain nirvāṇa (涅槃)? What are the merits of making an image of the Tathāgata?'
The World-Honored One said to Ānanda: 'One should purify and cultivate the five virtues. Also, with what kind of speech does one awaken one's own mind, awaken the minds of others, and also cause the wise and holy ones to rejoice in their hearts, so that good karma is majestic and vast, all that is sought is obtained, and after death, one is born in the Heaven of the Well-Gone Ones? Ānanda! If someone generates the mind to make offerings for the sake of the Buddha, creating a square maṇḍala, I say that in a future life, that person will be the lord of wealth and nobility in Uttarakuru (北俱盧洲), and after death, will be born in the Trāyastriṃśa Heaven (忉利天). Ānanda! If someone generates the mind to make offerings for the sake of the Buddha, creating a half-moon-shaped maṇḍala, I say that in a future life, that person will be the lord of wealth and nobility in Pūrvavideha (東勝身洲), and after death, will be born in the Yāmadeva Heaven (夜摩天). Ānanda! If someone generates the mind to make offerings for the sake of the Buddha, creating a circular maṇḍala, I say that in a future life, that person will be the lord of wealth and nobility in Aparagodānīya (西牛貨洲), and after death, will be born in the Tuṣita Heaven (兜率天). Ānanda! If someone generates the mind to make offerings for the sake of the Buddha, creating a maṇḍala in the shape of a wheel,'
拏羅，我說彼人當來之世，于南閻浮洲為富貴主，身歿之後生化樂天。阿難陀！若有歸依于佛及以法、僧，護持凈戒，我說彼善根福無量無邊，一切聲聞及與緣覺，盡涅盤際無能較量。」
爾時世尊告尊者阿難陀：「隨汝意知，彼紅蓮花柔軟無垢、無憂樹葉銅色微妙，我舌如彼，舒覆面門乃至髮際，如汝所見。阿難陀！誰以妄語、綺語、惡口、兩舌而能有此？如來、應、正等覺語唯真實，舌乃如是。阿難陀！若有歸命、合掌頂禮于彼世尊、如來、應、正等覺，作此歸依者，彼之有情為我救度。何以故？阿難陀！如來法界而決定故，若有誠心決定，合掌禮拜及以佈施。
「阿難陀！又復有人如洗其手及滌諸器，同此少時發利生心，愿彼所有一切眾生悉得安樂。阿難陀！我說此人開于福門，閉于惡趣，得免三劫。云何三劫？謂刀兵劫、疫病劫、饑饉劫。阿難陀！又若有人一日持此遠離殺生之戒，彼人不生刀兵劫中；若以一訶梨勒佈施眾僧，彼人不生疫病之劫；若以一盂飲食施於眾僧，彼人當得不生饑饉之劫。
「阿難陀！有三善根無盡無邊，處輪迴中亦不滅盡，當趣涅盤。阿難陀！何等為三？謂于如來而種善根，無盡無邊處輪迴中，亦不滅盡終趣涅盤。於法于僧而種善根亦無盡無邊。處輪迴中亦不滅盡
【現代漢語翻譯】 現代漢語譯本： 『拏羅（人名），我告訴你，那個人將來會於南閻浮洲（地球）成為富貴的主人，死後會往生到化樂天（欲界天之一）。阿難陀（佛陀的十大弟子之一）！如果有人歸依佛、法、僧三寶，護持清凈的戒律，我說他的善根福德是無量無邊的，一切聲聞（聽聞佛陀教誨而證悟的修行者）和緣覺（通過觀察因緣而證悟的修行者），直到涅盤（解脫）之際都無法與之相比。』
這時，世尊告訴尊者阿難陀：『隨你的意願去了解，那紅蓮花柔軟無垢，無憂樹葉的顏色如銅般微妙，我的舌頭就像它們一樣，舒展開來可以覆蓋面門甚至到達髮際，正如你所見。阿難陀！誰會因為妄語、綺語、惡口、兩舌而能擁有這樣的舌頭呢？如來（佛陀的稱號）、應（應供，值得供養）、正等覺（完全覺悟者）所說的話語唯有真實，所以舌頭才是這樣的。阿難陀！如果有人歸命、合掌頂禮那位世尊、如來、應、正等覺，並作這樣的歸依，那麼這些有情眾生就能得到我的救度。為什麼呢？阿難陀！因為如來的法界是決定的，如果有人誠心決定，合掌禮拜以及佈施。
『阿難陀！又有人像洗手或清洗器皿一樣，在短暫的時間裡發起利益眾生的心，愿所有一切眾生都能得到安樂。阿難陀！我說這個人開啟了福德之門，關閉了惡趣之門，能夠免除三種劫難。哪三種劫難呢？就是刀兵劫、疫病劫、饑饉劫。阿難陀！如果有人一天持守遠離殺生的戒律，這個人就不會生在刀兵劫中；如果用一個訶梨勒（一種藥材）佈施給僧眾，這個人就不會生在疫病劫中；如果用一盂飲食佈施給僧眾，這個人就能不生在饑饉劫中。』
『阿難陀！有三種善根是無盡無邊的，即使在輪迴中也不會滅盡，最終會趨向涅盤。阿難陀！哪三種善根呢？就是在如來這裡種下善根，這種善根是無盡無邊的，即使在輪迴中也不會滅盡，最終會趨向涅盤。在佛法和僧眾這裡種下善根也是無盡無邊的，即使在輪迴中也不會滅盡。』
【English Translation】 English version: 『Nara (name of a person), I tell you, that person will, in a future age, become a wealthy and noble ruler in Jambudvipa (the continent where we live, also known as Earth), and after death, will be reborn in Paranirmita-vasavartin heaven (the highest of the six heavens in the desire realm). Ananda (one of the ten principal disciples of the Buddha)! If someone takes refuge in the Buddha, the Dharma, and the Sangha, and upholds the pure precepts, I say that their roots of goodness and blessings are immeasurable and boundless, and all Sravakas (hearers of the Buddha's teachings who attain enlightenment) and Pratyekabuddhas (those who attain enlightenment on their own) cannot compare to it, even until the end of Nirvana (liberation).』
At that time, the World Honored One said to Venerable Ananda: 『As you know, that red lotus flower is soft and immaculate, and the color of the leaves of the Asoka tree is subtly copper-like. My tongue is like them, extending to cover my face and even reaching my hairline, as you have seen. Ananda! Who could have this kind of tongue through false speech, embellished speech, harsh speech, or divisive speech? The words of the Tathagata (title of the Buddha), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one) are only truthful, so the tongue is like this. Ananda! If someone takes refuge, joins their palms, and bows in reverence to that World Honored One, Tathagata, Arhat, Samyak-sambuddha, and makes this refuge, then these sentient beings will be saved by me. Why? Ananda! Because the Dharmadhatu (the realm of Dharma) of the Tathagata is definite, if someone is sincerely determined, joins their palms in reverence, and gives alms.』
『Ananda! Furthermore, if someone, like washing their hands or cleaning utensils, generates a mind of benefiting sentient beings for a short time, wishing that all sentient beings may attain peace and happiness. Ananda! I say that this person opens the door to blessings, closes the door to evil destinies, and is able to avoid three kalpas (eons). What are the three kalpas? They are the kalpa of war, the kalpa of pestilence, and the kalpa of famine. Ananda! Furthermore, if someone observes the precept of abstaining from killing for one day, that person will not be born in the kalpa of war; if they give one haritaki fruit (a type of medicinal fruit) to the Sangha, that person will not be born in the kalpa of pestilence; if they give one bowl of food to the Sangha, that person will not be born in the kalpa of famine.』
『Ananda! There are three roots of goodness that are inexhaustible and boundless, and even in samsara (cycle of rebirth) they will not be extinguished, and will eventually lead to Nirvana. Ananda! What are the three? They are planting roots of goodness in the Tathagata, which are inexhaustible and boundless, and even in samsara they will not be extinguished, and will eventually lead to Nirvana. Planting roots of goodness in the Dharma and the Sangha is also inexhaustible and boundless, and even in samsara they will not be extinguished.』
，當來必得趣于涅盤。」
爾時世尊以如來功德謂阿難陀言：「而汝見彼南閻浮洲？」
阿難陀白世尊言：「唯然，已見！」
「阿難陀！若有族姓男、族姓女，以七寶作南閻浮洲，如車相形，縱廣正等七千由旬，而用佈施供養四方眾僧，及預流、一來、不還、阿羅漢乃至緣覺等。若有如來、應、正等覺般涅盤后，用彼泥團作窣堵波，大如阿摩勒果——上安相輪，大小如針；覆以傘蓋，由如棗葉；中安佛像，同彼麥粒；下葬舍利，如白芥子——我說此福廣大而勝於彼。
「阿難陀！南閻浮洲而汝且止。阿難陀！若有族姓男、族姓女，以七寶作東勝身洲，四面周匝如半月形，縱廣正等八千由旬，佈施供養四方眾僧，及預流、一來、不還、阿羅漢乃至緣覺等。若有如來、應、正等覺般涅盤后，用彼泥團作窣堵波，如阿摩勒果——上安相輪，大小如針；覆以傘蓋，由如棗葉；中安佛像，同彼麥粒；下葬舍利，如白芥子。——我說此福廣大而勝於彼。
「阿難陀！彼南閻浮洲、東勝身洲而汝且止。阿難陀！若有信心族姓男、族姓女，以七寶作西牛貨洲，如圓滿月，縱廣正等九千由旬，以此佈施供養四方眾僧，及預流、一來、不還、阿羅漢乃至緣覺。若有如來、應、正等覺般涅盤后，用彼泥團作
【現代漢語翻譯】 現代漢語譯本： 『當來必定趣向涅槃（Nirvana，寂滅）。』
這時，世尊用如來的功德告訴阿難陀（Ananda，佛陀的十大弟子之一）說：『你看見那個南閻浮洲（Jambudvipa，我們所居住的大陸）了嗎？』
阿難陀回答世尊說：『是的，我看見了！』
『阿難陀！如果有善男子、善女人，用七寶做成一個南閻浮洲，形狀像車輪，長寬相等都是七千由旬（Yojana，古印度長度單位），用來佈施供養四方僧眾，以及預流（Srotapanna，須陀洹，入流者）、一來（Sakrdagamin，斯陀含，一來果）、不還（Anagamin，阿那含，不還果）、阿羅漢（Arhat，無學，應供）乃至緣覺（Pratyekabuddha，獨覺）等。如果有如來（Tathagata，佛的稱號之一）、應（Arhat，應供）、正等覺（Samyaksambuddha，正等覺者）般涅槃（Parinirvana，完全的涅槃，入滅）后，用那泥土捏成窣堵波（Stupa，塔），大小像阿摩勒果（Amalaka，一種果實）——上面安放相輪，大小像針；覆蓋傘蓋，像棗樹葉；中間安放佛像，像麥粒；下面埋葬舍利，像白芥子——我說這功德廣大，勝過前者。
『阿難陀！南閻浮洲的事你先放下。阿難陀！如果有善男子、善女人，用七寶做成一個東勝身洲（Purvavideha，四大部洲之一），四面都是半月形，長寬相等都是八千由旬，佈施供養四方僧眾，以及預流、一來、不還、阿羅漢乃至緣覺等。如果有如來、應、正等覺般涅槃后，用那泥土捏成窣堵波，像阿摩勒果——上面安放相輪，大小像針；覆蓋傘蓋，像棗樹葉；中間安放佛像，像麥粒；下面埋葬舍利，像白芥子——我說這功德廣大，勝過前者。
『阿難陀！南閻浮洲、東勝身洲的事你先放下。阿難陀！如果有具信心的善男子、善女人，用七寶做成一個西牛貨洲（Aparagodaniya，四大部洲之一），像圓滿的月亮，長寬相等都是九千由旬，用它來佈施供養四方僧眾，以及預流、一來、不還、阿羅漢乃至緣覺。如果有如來、應、正等覺般涅槃后，用那泥土捏成……』
【English Translation】 English version: 'When they come, they will surely attain Nirvana (Nirvana, liberation).'
At that time, the World Honored One, speaking of the merits of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), said to Ananda (Ananda, one of the ten principal disciples of the Buddha): 'Have you seen that Jambudvipa (Jambudvipa, the continent where we live)?'
Ananda replied to the World Honored One: 'Yes, I have seen it!'
'Ananda! If there are virtuous men and virtuous women who use the seven treasures to create a Jambudvipa, shaped like a cartwheel, with a length and width of seven thousand yojanas (Yojana, an ancient Indian unit of distance), and use it to give offerings to the Sangha (Sangha, monastic community) in all directions, as well as to Srotapannas (Srotapanna, 'stream-enterer'), Sakrdagamins (Sakrdagamin, 'once-returner'), Anagamins (Anagamin, 'non-returner'), Arhats (Arhat, 'worthy one') and even Pratyekabuddhas (Pratyekabuddha, 'solitary Buddha'). If, after the Parinirvana (Parinirvana, complete Nirvana, passing away) of a Tathagata (Tathagata, 'Thus Gone One'), Arhat (Arhat, 'worthy one'), Samyaksambuddha (Samyaksambuddha, 'perfectly enlightened one'), they use that lump of mud to make a Stupa (Stupa, a dome-shaped structure), as big as an Amalaka fruit (Amalaka, a type of fruit) - placing a spire on top, as small as a needle; covering it with a parasol, like a jujube leaf; placing a Buddha image in the middle, like a grain of wheat; and burying relics underneath, like white mustard seeds - I say that this merit is vast and surpasses the former.
'Ananda! Put aside the matter of Jambudvipa for now. Ananda! If there are virtuous men and virtuous women who use the seven treasures to create a Purvavideha (Purvavideha, one of the four great continents), with all sides shaped like a half-moon, with a length and width of eight thousand yojanas, and give offerings to the Sangha in all directions, as well as to Srotapannas, Sakrdagamins, Anagamins, Arhats and even Pratyekabuddhas. If, after the Parinirvana of a Tathagata, Arhat, Samyaksambuddha, they use that lump of mud to make a Stupa, like an Amalaka fruit - placing a spire on top, as small as a needle; covering it with a parasol, like a jujube leaf; placing a Buddha image in the middle, like a grain of wheat; and burying relics underneath, like white mustard seeds - I say that this merit is vast and surpasses the former.
'Ananda! Put aside the matter of Jambudvipa and Purvavideha for now. Ananda! If there are virtuous men and virtuous women of faith who use the seven treasures to create an Aparagodaniya (Aparagodaniya, one of the four great continents), like a full moon, with a length and width of nine thousand yojanas, and use it to give offerings to the Sangha in all directions, as well as to Srotapannas, Sakrdagamins, Anagamins, Arhats and even Pratyekabuddhas. If, after the Parinirvana of a Tathagata, Arhat, Samyaksambuddha, they use that lump of mud to make a...'
窣堵波，如阿摩勒果——相輪如針傘，蓋如葉；中安佛像，同彼麥粒；下葬舍利，如白芥子——我說此福而勝於彼。
「阿難陀！彼南閻浮洲、東勝身洲、西牛貨洲而汝且止。阿難陀！若有族姓男、族姓女，以七寶作北俱盧洲，四面方等各十千由旬，以此供養四方眾僧，及預流、一來、不還、阿羅漢乃至緣覺。若有如來、應、正等覺般涅盤后，用彼泥團作窣堵波，如阿摩勒果——相輪如針，傘蓋如葉；中安佛像，同彼麥粒；下葬舍利，如白芥子——我說此福廣大而勝於彼。
「阿難陀！彼四大洲而汝且止。若有族姓男、族姓女，以七寶作帝釋天主善法之堂，佈施供養四方眾僧，及於預流、一來、不還、阿羅漢乃至緣覺。若有如來、應、正等覺般涅盤后，用彼泥團作窣堵波，如阿摩勒果——種種莊嚴相輪傘蓋，作佛形像及葬舍利，同前無異——我說此福廣大而勝於彼。
「阿難陀！彼之四洲及善法堂而汝且止。阿難陀！若有信心族姓男、族姓女，乃至以彼七寶作三千大千世界，佈施供養四方眾僧，及於四果乃至緣覺。若有如來、應、正等覺般涅盤后，用彼泥團作窣堵波，如阿摩勒果——種種莊嚴相輪傘蓋，安佛形像及葬舍利，同前無異——我說此福廣大而勝於彼。何以故？阿難陀！如來施、戒、忍辱
【現代漢語翻譯】 現代漢語譯本： 『窣堵波（stupa，佛塔），小如一顆余甘子果——相輪如針傘，傘蓋如葉子；中間安放佛像，小如一粒麥子；下面埋葬舍利，小如一粒白芥子——我說這樣做獲得的福報勝過前者。』 『阿難陀（Ananda，佛陀的十大弟子之一）！那南閻浮洲（Jambudvipa，我們所居住的洲）、東勝身洲（Purvavideha）、西牛貨洲（Aparagodaniya），你且放下不說。阿難陀！如果有善男子、善女人，用七寶建造北俱盧洲（Uttarakuru），四面方正，各十千由旬（yojana，長度單位），用它來供養四方僧眾，以及須陀洹（Srotapanna，預流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果），乃至辟支佛（Pratyekabuddha，緣覺）。如果有如來（Tathagata，佛的稱號之一）、應供（Arhat，佛的稱號之一）、正等覺（Samyaksambuddha，佛的稱號之一）般涅盤（Parinirvana，圓寂）后，用泥土捏成窣堵波，小如一顆余甘子果——相輪如針，傘蓋如葉子；中間安放佛像，小如一粒麥子；下面埋葬舍利，小如一粒白芥子——我說這樣做獲得的福報廣大，勝過前者。』 『阿難陀！那四大洲，你且放下不說。如果有善男子、善女人，用七寶建造帝釋天（Sakra devanam Indra，忉利天之主）的善法堂，佈施供養四方僧眾，以及須陀洹、斯陀含、阿那含、阿羅漢，乃至辟支佛。如果有如來、應供、正等覺般涅盤后，用泥土捏成窣堵波，小如一顆余甘子果——用種種裝飾莊嚴相輪傘蓋，製作佛的形像，並且埋葬舍利，和前面所說的一樣——我說這樣做獲得的福報廣大，勝過前者。』 『阿難陀！那四大洲和善法堂，你且放下不說。阿難陀！如果有具信心的善男子、善女人，甚至用七寶建造三千大千世界（Trisahasra-Mahasahasra-lokadhatu），佈施供養四方僧眾，以及四果阿羅漢乃至辟支佛。如果有如來、應供、正等覺般涅盤后，用泥土捏成窣堵波，小如一顆余甘子果——用種種裝飾莊嚴相輪傘蓋，安放佛的形像，並且埋葬舍利，和前面所說的一樣——我說這樣做獲得的福報廣大，勝過前者。為什麼呢？阿難陀！如來的佈施、持戒、忍辱……』
【English Translation】 English version: 『A stupa (stupa), like an Amalaka fruit—its spire like a needle umbrella, its canopy like a leaf; with a Buddha image placed inside, like a grain of wheat; and relics buried beneath, like white mustard seeds—I say this merit surpasses the former.』 『Ananda (Ananda, one of the Buddha's ten principal disciples)! Set aside Jambudvipa (Jambudvipa, the continent we inhabit), Purvavideha, and Aparagodaniya. Ananda! If there be a son or daughter of good family who, with the seven treasures, constructs Uttarakuru (Uttarakuru), each side square, ten thousand yojanas (yojana, a unit of length) in extent, and offers it to the Sangha (Sangha, monastic community) of the four quarters, and to Srotapannas (Srotapanna, stream-enterer), Sakrdagamins (Sakrdagamin, once-returner), Anagamins (Anagamin, non-returner), Arhats (Arhat, perfected one), and even Pratyekabuddhas (Pratyekabuddha, solitary Buddha). If, after the Parinirvana (Parinirvana, complete nirvana) of a Tathagata (Tathagata, 'one who has thus come', an epithet of the Buddha), an Arhat (Arhat, 'worthy one', an epithet of the Buddha), a Samyaksambuddha (Samyaksambuddha, 'fully enlightened one', an epithet of the Buddha), one fashions a stupa from a lump of clay, like an Amalaka fruit—its spire like a needle, its canopy like a leaf; with a Buddha image placed inside, like a grain of wheat; and relics buried beneath, like white mustard seeds—I say this merit is vast and surpasses the former.』 『Ananda! Set aside those four continents. If there be a son or daughter of good family who, with the seven treasures, constructs the Sudharma Hall of Sakra devanam Indra (Sakra devanam Indra, ruler of the gods in the Trayastrimsa Heaven), and offers it in charity to the Sangha of the four quarters, and to Srotapannas, Sakrdagamins, Anagamins, Arhats, and even Pratyekabuddhas. If, after the Parinirvana of a Tathagata, an Arhat, a Samyaksambuddha, one fashions a stupa from a lump of clay, like an Amalaka fruit—adorned with various ornaments, spire, and canopy; fashions a Buddha image and buries relics, just as before—I say this merit is vast and surpasses the former.』 『Ananda! Set aside those four continents and the Sudharma Hall. Ananda! If there be a son or daughter of good family with faith, who even with the seven treasures constructs a Trisahasra-Mahasahasra-lokadhatu (Trisahasra-Mahasahasra-lokadhatu, a great trichiliocosm), and offers it in charity to the Sangha of the four quarters, and to the four fruits of Arhatship and even Pratyekabuddhas. If, after the Parinirvana of a Tathagata, an Arhat, a Samyaksambuddha, one fashions a stupa from a lump of clay, like an Amalaka fruit—adorned with various ornaments, spire, and canopy; places a Buddha image and buries relics, just as before—I say this merit is vast and surpasses the former. Why is this? Ananda! The Tathagata's giving, morality, patience...』
、精進、靜慮及一切智無量無邊，乃至十力、四智、三不共法及四念處，乃至大悲亦無量無邊，蓋以如來有如是功德故！
「阿難陀！如來、應、正等覺說是法時，三千大千世界周遍振動。」
爾時尊者阿難陀白佛言：「世尊！今此正法當云何名？云何受持？」
佛告阿難陀：「此經名『正法甘露鼓』，亦名『未曾有正法』。如是受持！」
爾時尊者阿難陀以希有心，承佛聖旨，信受奉持，頂禮而退。
佛說樓閣正法甘露鼓經
【現代漢語翻譯】 現代漢語譯本：佛陀的戒律、禪定、智慧以及一切智慧都是無量無邊的，乃至十力（Tathāgatabala，如來的十種力量）、四智（catvāri vaiśāradyāni，四種無畏的智慧）、三不共法（trīṇi āveṇikabuddhadharmāḥ，佛獨有的三種功德）以及四念處（catvāri smṛtyupasthānāni，四種專注的修行），乃至大悲（mahākaruṇā，偉大的慈悲）也是無量無邊的，因為如來具有這樣的功德！ 『阿難陀（Ānanda，佛陀的十大弟子之一）！如來（Tathāgata，如來的稱號）、應（Arhat，值得尊敬的人）、正等覺（Samyaksaṃbuddha，完全覺悟的人）宣說此法時，三千大千世界（trisāhasramahāsāhasraṃ lokadhātuṃ，一個巨大的宇宙系統）都普遍震動。』 當時，尊者阿難陀（Ānanda）對佛陀說：『世尊（Bhagavan，佛陀的尊稱）！現在這部正法應當叫什麼名字？我們應該如何受持？』 佛陀告訴阿難陀（Ānanda）：『這部經名為《正法甘露鼓》（Saddharmāmṛtadhvani），也名為《未曾有正法》（Adbhutadharma）。就這樣受持！』 當時，尊者阿難陀（Ānanda）以稀有的心，接受佛陀的聖旨，深信並奉行，頂禮後退下。 《佛說樓閣正法甘露鼓經》
【English Translation】 English version: The Buddha's precepts, meditation, wisdom, and all-knowingness are immeasurable and boundless, even the ten powers (Tathāgatabala, the ten powers of the Tathagata), the four kinds of wisdom (catvāri vaiśāradyāni, the four fearlessnesses), the three unshared qualities (trīṇi āveṇikabuddhadharmāḥ, the three unique qualities of a Buddha), and the four foundations of mindfulness (catvāri smṛtyupasthānāni, the four establishments of mindfulness), even great compassion (mahākaruṇā, great compassion) is immeasurable and boundless, because the Tathagata has such merits! 'Ānanda (Ānanda, one of the ten principal disciples of the Buddha)! When the Tathagata (Tathāgata, the title of the Buddha), Arhat (Arhat, one who is worthy of respect), Samyaksaṃbuddha (Samyaksaṃbuddha, a fully enlightened being) speaks this Dharma, the entire three-thousand great thousand world system (trisāhasramahāsāhasraṃ lokadhātuṃ, a vast cosmic system) shakes completely.' At that time, Venerable Ānanda (Ānanda) said to the Buddha: 'Bhagavan (Bhagavan, the Blessed One), what should this Dharma be called? How should we uphold it?' The Buddha told Ānanda (Ānanda): 'This sutra is named 'The Drum of the Ambrosia of the True Dharma' (Saddharmāmṛtadhvani), and also named 'The Unprecedented True Dharma' (Adbhutadharma). Uphold it in this way!' At that time, Venerable Ānanda (Ānanda), with a rare mind, accepted the Buddha's holy teachings, believed and practiced them with reverence, bowed, and withdrew. 'The Sutra Spoken by the Buddha on the Pavilion of the Drum of the Ambrosia of the True Dharma'