T21n1357_佛說師子奮迅菩薩所問經

大正藏第 21 冊 No. 1357 佛說師子奮迅菩薩所問經

No. 1357 [Nos. 1356, 1358, 1359]

佛說師子奮迅菩薩所問經

失譯人名今附東晉錄

如是我聞。一時佛在阿耨大池邊龍王宮中。與大比丘僧五百人俱。大菩薩眾滿足千人。皆得陀羅尼。住於十地應紹尊位。一生當得阿耨多羅三藐三菩提。于諸法界通達無礙。以大莊嚴而自莊嚴。于佛智德心無疑滯。爾時有一菩薩。名師子奮迅。來在會坐。即從座起整衣服。偏袒右肩右膝著地。合掌向佛白佛言。世尊若有眾生。以敬信心供養佛者得幾許福。佛告師子奮迅菩薩言。善男子莫作是言。所以者何。若供養佛論其福聚無量無邊。何以故。如來成就無量戒身定身慧身解脫身解脫知見身故。師子奮迅若有眾生見一切智。清凈信心供養恭敬尊重讚歎。施諸所安衣服飲食臥具醫藥安身所須。以如是等現在供養。若復有人于佛滅后供養舍利如芥子許。是二人福正等無異。複次師子奮迅。若有在家菩薩。以如須彌山等七寶聚。供養聲聞緣覺乘人。復有出家修道之人。因菩提心持一小錢以用佈施。此福勝前百分千分。百千萬億分阿僧祇分不可稱計。算數譬喻所不能及。複次師子奮迅。若有眾生百千歲中。

【現代漢語翻譯】現代漢語譯本《佛說師子奮迅菩薩所問經》

（佚名，今附東晉錄）

如是我聞。一時，佛在阿耨大池（Anavatapta，無熱惱池）邊的龍王宮中，與五百位大比丘僧眾在一起，還有一千位大菩薩眾，他們都已證得陀羅尼（Dharani，總持），安住於十地（Ten Bhumis，菩薩修行的十個階段），應繼承尊貴的佛位，一生之後將證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），對於一切法界通達無礙，以大莊嚴來莊嚴自身，對於佛的智慧和功德，心中沒有疑惑和滯礙。這時，有一位菩薩，名叫師子奮迅（Simha Vikridita），來到法會。他即從座位上起身，整理好衣服，袒露右肩，右膝著地，合掌向佛，稟告佛說：『世尊，如果有眾生，以恭敬和信心供養佛，能得到多少福報？』佛告訴師子奮迅菩薩說：『善男子，不要這樣說。為什麼呢？如果供養佛，所論及的福德聚集是無量無邊的。為什麼呢？因為如來成就了無量的戒身（Sila-kaya，戒律之身）、定身（Samadhi-kaya，禪定之身）、慧身（Prajna-kaya，智慧之身）、解脫身（Vimukti-kaya，解脫之身）和解脫知見身（Vimukti-jnana-darshana-kaya，解脫知見之身）。師子奮迅，如果有眾生見到一切智（Sarvajna，佛的一切智慧），以清凈的信心供養、恭敬、尊重、讚歎，佈施各種安身之物，如衣服、飲食、臥具、醫藥等生活所需，以這些東西現在供養佛。如果又有人在佛滅度后，供養如芥子般大小的舍利（Sarira，遺骨），這兩種人的福報完全相等，沒有差別。』『再者，師子奮迅，如果有在家菩薩，以如須彌山（Sumeru，妙高山）一樣多的七寶聚，供養聲聞（Sravaka，聽聞佛法而證悟者）、緣覺（Pratyekabuddha，獨自悟道者）乘人，又有出家修道之人，因為菩提心（Bodhi-citta，覺悟之心）而持有一小錢用來佈施，此人的福報勝過前者百分、千分、百千萬億分、阿僧祇（Asamkhya，無數）分，是不可稱量、不可計算，算數譬喻都無法比及的。』『再者，師子奮迅，如果有眾生在百千年中……』

【English Translation】 English version The Sutra Spoken by the Buddha on the Questions of Bodhisattva Simhavikridita

(Name of translator lost, now appended to the Eastern Jin record)

Thus have I heard. At one time, the Buddha was in the Dragon King's palace by the Anavatapta (Anavatapta, lake free from heat) Lake, together with a gathering of five hundred great Bhikshus (Bhikshu, monks), and a thousand great Bodhisattvas (Bodhisattva, beings striving for enlightenment), all of whom had attained Dharani (Dharani, mnemonic device), abiding in the Ten Bhumis (Ten Bhumis, ten stages of Bodhisattva practice), destined to inherit the honored position [of Buddhahood], and who, after one more lifetime, would attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), having unobstructed understanding of all Dharma-realms, adorning themselves with great adornments, and having no doubts or hindrances in their minds regarding the Buddha's wisdom and virtues. At that time, there was a Bodhisattva named Simhavikridita (Simha Vikridita, Lion's Sport), who came to the assembly. He immediately rose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, and, with palms joined, addressed the Buddha, saying: 'World-Honored One, if there are beings who offer to the Buddha with reverence and faith, how much merit will they obtain?' The Buddha told the Bodhisattva Simhavikridita: 'Good man, do not speak in this way. Why? If one makes offerings to the Buddha, the accumulation of merit is immeasurable and boundless. Why? Because the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) has accomplished immeasurable Sila-kaya (Sila-kaya, body of precepts), Samadhi-kaya (Samadhi-kaya, body of meditation), Prajna-kaya (Prajna-kaya, body of wisdom), Vimukti-kaya (Vimukti-kaya, body of liberation), and Vimukti-jnana-darshana-kaya (Vimukti-jnana-darshana-kaya, body of the knowledge and vision of liberation). Simhavikridita, if there are beings who see the Sarvajna (Sarvajna, all-knowing wisdom of the Buddha), and with pure faith offer, revere, respect, and praise, and give all necessities for comfort, such as clothing, food, bedding, medicine, and other things needed for the body, making such offerings in the present. If, after the Buddha's Parinirvana (Parinirvana, complete extinction), someone offers even a mustard seed's worth of Sarira (Sarira, relics), the merit of these two is exactly equal, without any difference.' 'Furthermore, Simhavikridita, if there is a Bodhisattva at home who offers a heap of the seven treasures equal to Mount Sumeru (Sumeru, Mount Meru), to those of the Sravaka (Sravaka, hearer of the Buddha's teachings) and Pratyekabuddha (Pratyekabuddha, solitary Buddha) vehicles, and if there is a monastic who, because of Bodhi-citta (Bodhi-citta, mind of enlightenment), uses even a small coin for almsgiving, the merit of this person surpasses the former by a hundred, a thousand, a hundred million, an Asamkhya (Asamkhya, countless) part; it is immeasurable, incalculable, and beyond the reach of numerical analogy.' 'Furthermore, Simhavikridita, if there are beings for hundreds and thousands of years...'

以一切樂具現在供養于佛世尊。若復有一人于佛滅后。若以一華供養如來。若掃灑佛塔若涂治塔地。燒香然燈幡蓋伎樂以供養佛。作如是言。南無佛陀。于無量阿僧祇劫備修苦行。集諸功德成等正覺。利益成就無量眾生。若能如是起真實心供養佛者。是人於後若一劫若百劫若千萬劫。不墮惡道。複次師子奮迅。有陀羅尼名曰花聚。我今為欲利益安樂饒益多眾生故。憐愍世間利安天人故。今當說之。師子奮迅若有受持此花聚陀羅尼者。是人常得宿命智通。后終不墮三惡道中。生無難處不離三寶。終不生於下賤之家不離唸佛。所往受生諸根不缺。生生不失菩提之心。生得種種甚深辯才。常見十方阿僧祇佛。爾時世尊即說此陀羅尼。

多噠咃　屠邏濘　陀羅尼　牟濘　波邏娑散濘　悉題戰題攡　那牟支　涅呵攡盧伽波𠽮　佛𠽮波提　𠽮攡　迦羅[口*知]郁迦吒羅殊波竭汦　汦殊波𠽮　肥舍　邏佛提　旦摩婆嘶　阿叉蛇兮　波伽汦　阿滅律多兮　波休多題汦殊伐　𠽮呢𠽮蛇　三摩頞汦　汦殊伽邏伐𠽮　𠽮拏佛提　因提利蛇佛提　莎訶

師子奮迅。若有聞是花聚陀羅尼名。以凈信心憶念誦持。欲修行者。應用二月三月八月行之。從月八日修唸佛心乃至十五日。晝三時夜三時一心念佛。以香花燈明供養三寶。至十五

【現代漢語翻譯】現代漢語譯本以一切美好的器具供養佛世尊。如果又有人在佛陀滅度之後，用一朵花供養如來（Tathagata，佛的稱號之一），或者清掃佛塔，或者塗飾修繕塔的地面，焚香、點燈、懸掛幡蓋、演奏音樂來供養佛，並說這樣的話：『南無佛陀（Namo Buddhaya，皈依佛陀），于無量阿僧祇劫（asamkhya kalpa，極長的時間單位）備受苦行，積聚各種功德成就正等正覺（samyak-sambuddha，完全覺悟），利益成就無量眾生。』如果能夠這樣發起真實的心來供養佛，這個人之後無論一劫、百劫、千萬劫，都不會墮入惡道。再者，師子奮迅（Simha Vikridita，菩薩名），有一個陀羅尼（dharani，總持、真言）名叫花聚（Puspa Samcaya），我現在爲了利益、安樂、饒益眾多眾生，憐憫世間，利益安樂天人和人，現在就來說這個陀羅尼。師子奮迅，如果有人受持這個花聚陀羅尼，這個人常常能夠得到宿命智通（purva-nivasabhijnana，知曉前世的能力），死後終究不會墮入三惡道中，出生在沒有災難的地方，不離三寶（triratna，佛、法、僧），終究不會出生在*的家庭，不離唸佛，所往生的各個地方諸根完好無缺，生生世世不失去菩提之心（bodhicitta，覺悟之心），生來就獲得種種甚深辯才，常見十方阿僧祇佛。當時世尊就說了這個陀羅尼：多噠咃（Tadyatha）屠邏濘（Turamni）陀羅尼（Dharani）牟濘（Muni）波邏娑散濘（Parasa samni）悉題戰題攡（Siti jantici）那牟支（Namuci）涅呵攡盧伽波𠽮（Nirharuci ruga pave）佛𠽮波提（Bujye bodhi）𠽮攡（Vici）迦羅[口知]郁迦吒羅殊波竭汦（Kara jighu katarasubha gajhi）汦殊波𠽮（Jhi subha ve）肥舍（Bhese）邏佛提（Labdhe）旦摩婆嘶（Dhammavasi）阿叉蛇兮（Aksaye）波伽汦（Bagajhi）阿滅律多兮（Amrtaye）波休多題汦殊伐（Bahuto tisubha）𠽮呢𠽮蛇（Vinivese）三摩頞汦（Samajhi）汦殊伽邏伐𠽮（Jhi kalave）𠽮拏佛提（Vina bodhi）因提利蛇佛提（Indriye bodhi）莎訶（Svaha）師子奮迅，如果有人聽到這個花聚陀羅尼的名字，以清凈的信心憶念誦持，想要修行的人，應該在二月、三月、八月進行。從每月的初八開始修唸佛之心，乃至十五日，白天三個時辰，夜晚三個時辰，一心念佛，用香、花、燈明供養三寶，直到十五日。

【English Translation】 English version With all delightful instruments, offer to the Buddha, the World Honored One. If there is someone who, after the Parinirvana (parinirvana, the final nirvana) of the Buddha, offers a single flower to the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), or sweeps and cleans a stupa (stupa, a dome-shaped structure), or paints and repairs the ground of the stupa, burns incense, lights lamps, raises banners and canopies, and makes music to offer to the Buddha, and says these words: 'Namo Buddhaya (Namo Buddhaya, Homage to the Buddha), through immeasurable asamkhya kalpas (asamkhya kalpa, countless eons) has cultivated ascetic practices, gathered all merits, and attained Samyak-sambuddha (samyak-sambuddha, perfect enlightenment), benefiting and accomplishing immeasurable sentient beings.' If one can thus generate a true heart to make offerings to the Buddha, this person will not fall into evil realms for one kalpa, one hundred kalpas, or one thousand kalpas. Furthermore, Simha Vikridita (Simha Vikridita, a Bodhisattva), there is a dharani (dharani, a sacred utterance or spell) called Puspa Samcaya (Puspa Samcaya, Accumulation of Flowers). Now, for the sake of benefiting, bringing peace, and enriching many sentient beings, out of compassion for the world, and for the benefit and peace of gods and humans, I will now speak this dharani. Simha Vikridita, if there is someone who receives and upholds this Puspa Samcaya Dharani, this person will always attain the power of knowing past lives (purva-nivasabhijnana, the ability to know past lives). After death, they will never fall into the three evil realms, be born in a place free from difficulties, and never be separated from the Three Jewels (triratna, Buddha, Dharma, Sangha). They will never be born into a ** family, and will never be separated from mindfulness of the Buddha. Wherever they are born, their faculties will be complete and without lack, and in every life, they will not lose the Bodhicitta (bodhicitta, the mind of enlightenment). They will be born with various profound eloquence, and will always see countless Buddhas in the ten directions. At that time, the World Honored One spoke this dharani: Tadyatha Turamni Dharani Muni Parasa samni Siti jantici Namuci Nirharuci ruga pave Bujye bodhi Vici Kara jighu katarasubha gajhi Jhi subha ve Bhese Labdhe Dhammavasi Aksaye Bagajhi Amrtaye Bahuto tisubha Vinivese Samajhi Jhi kalave Vina bodhi Indriye bodhi Svaha Simha Vikridita, if someone hears the name of this Puspa Samcaya Dharani, and with pure faith remembers, recites, and upholds it, those who wish to practice should do so in the second, third, and eighth months. From the eighth day of the month, cultivate the mind of mindfulness of the Buddha until the fifteenth day. During the day, for three periods, and during the night, for three periods, be mindful of the Buddha with a single mind. Make offerings to the Three Jewels with incense, flowers, and lamps until the fifteenth day.

日見一切佛。乘蓮華座而為說法。得陀羅尼憶念堅固意志明瞭。從是以後乃至菩提。一切所聞憶持不忘。一切經書工巧伎術一切三昧。心得清凈除見四諦。何以故。此法無漏所攝故。說是法時。師子奮迅菩薩。及諸菩薩比丘。天龍夜叉乾闥婆阿修羅世人非人。聞佛所說歡喜奉行。

佛說師子奮迅菩薩所問經

【現代漢語翻譯】現代漢語譯本：每日都能見到一切佛，乘坐蓮花寶座為眾生說法。獲得陀羅尼（總持，能總攝憶持一切法）的加持，憶念力堅固，意志明瞭。從此以後直到證得菩提（覺悟），所有聽聞過的教法都能憶持不忘。對於一切經書、工巧技藝、以及一切三昧（禪定），內心都能清凈明瞭，去除對四諦（苦、集、滅、道）的錯誤見解。為什麼呢？因為此法是無漏法所攝持的緣故。佛陀宣說此法時，師子奮迅菩薩（菩薩名），以及諸位菩薩、比丘、天、龍、夜叉（一種鬼神）、乾闥婆（一種天神，以音樂為食）、阿修羅（一種惡神）、世人以及非人，聽聞佛陀所說，都歡喜信受奉行。

《佛說師子奮迅菩薩所問經》

【English Translation】 English version: Daily, one sees all Buddhas, riding on lotus flower seats to expound the Dharma. One obtains Dharani (a mnemonic device, encompassing and retaining all Dharmas), with steadfast memory and a clear will. From then until Bodhi (enlightenment), everything heard is remembered and not forgotten. One's mind becomes pure and clear regarding all scriptures, crafts, skills, and all Samadhis (meditative states), removing incorrect views on the Four Noble Truths (suffering, origin, cessation, path). Why? Because this Dharma is encompassed by the undefiled Dharma. When the Buddha spoke this Dharma, the Simha Vikridita Bodhisattva (name of a Bodhisattva), and all the Bodhisattvas, Bhikshus, Devas, Nagas, Yakshas (a type of spirit), Gandharvas (a type of celestial being, nourished by music), Asuras (a type of demon), humans, and non-humans, hearing what the Buddha said, rejoiced and practiced accordingly.

'The Sutra Spoken by the Buddha on the Questions of Simha Vikridita Bodhisattva'