佛说无量寿经卷上
LARGER SUTRA (1)
THE
LARGER SUTRA ON AMITAYUS
delivered by Shakyamuni
Buddha
曹魏天竺三藏康僧铠译
Translated into Chinese during the
Ts'ao-Wei dynasty
by the Tripitaka Master Samghavarman from India
稻垣久雄根据大正藏版本翻译
translated from Chinese by Hisao Inagaki
Revised
|
根据大正藏12卷版本翻译，经文中的编号选自1988年版净土真宗圣典，第3-40页中的分段 The text follows the Taisho Tripitaka edition, vol. 12, and the
passage numbers follow Jodoshinshu Seiten, 1988, pp. 3-40. |
?/span>[TT. 12, 265c]
|
Preface 序分 |
[0265c06] 我闻如是。一时佛住王舍城耆阇崛山中。与大比丘众万二千人俱。一切大圣神通已达。其名曰尊者了本际．尊者正愿．尊者正语．尊者大号．尊者仁贤．尊者离垢．尊者名闻．尊者善实．尊者具足．尊者牛王．尊者优楼频蠡迦叶．尊者伽耶迦叶．尊者那提迦叶．尊者摩诃迦叶．尊者舍利弗．尊者大目揵连．尊者劫宾那．尊者大住．尊者大净志．尊者摩诃周那．尊者满愿子．尊者离障阂．尊者流灌．尊者坚伏．尊者面王．尊者果乘．尊者仁性．尊者喜乐．尊者善来．尊者罗云．尊者阿难。皆如斯等上首者也。
[1] Thus have I heard. At one time the Buddha was staying on the
又与大乘众菩萨俱。普贤菩萨．妙德菩萨．慈氏菩萨等。此贤劫中一切菩萨。又贤护等十六正士。善思议菩萨．信慧菩萨．空无菩萨．神通华菩萨．光英菩萨．慧上菩萨．智幢菩萨．寂根菩萨．愿慧菩萨．香象菩萨．宝英菩萨．中住菩萨．制行菩萨．解脱菩萨。
Mahayana
bodhisattvas also accompanied the Buddha, including all those of this
Auspicious Kalpa, such as the Bodhisattva Samantabhadra, the Bodhisattva
Manjushri and the Bodhisattva Maitreya. There were also the sixteen lay
bodhisattvas, such as Bhadrapala, as well as the Bodhisattva Profound Thought,
the Bodhisattva Wisdom of Faith, the Bodhisattva Voidness, the Bodhisattva
Bloom of Supernatural Power, the Bodhisattva Hero of Light, the Bodhisattva
Superior wisdom, the Bodhisattva Banner of Wisdom, the Bodhisattva Tranquil
Ability, the Bodhisattva Wisdom of Vows, the Bodhisattva Sweet-smelling
Elephant, the Bodhisattva Hero of Treasures, the Bodhisattva
Dwelling-in-the-Center, the Bodhisattva Practice of Restraint and the
Bodhisattva Emancipation.
|
Virtues of the bodhisattva audience 所闻菩萨之功德 |
皆遵普贤大士之德。具诸菩萨无量行愿。安住一切功德之法。游步十方。行权方便。入佛法藏究竟彼岸。于无量世界现成等觉。
[2]
Each of these bodhisattvas, following the virtues of the Mahasattva
Samantabhadra, is endowed with the immeasurable practices and vows of the
Bodhisattva Path, and firmly dwells in all the meritorious deeds. He freely
travels in all the ten quarters and employs skillful means of emancipation. He
enters the treasury of the Dharma of the Buddhas, and reaches the Other Shore.
Throughout the innumerable worlds he attains Enlightenment.
处兜率天弘宣正法。舍彼天宫降神母胎。从右胁生现行七步。光明显曜。普照十方无量佛土。六种[9]振动。举声自称。吾当于世为无上尊。释梵奉侍天人归仰。示现算计文艺射御。博综道术。贯练群籍。游于后园。讲武试艺。现处宫中色味之间。
First, dwelling in the Tusita Heaven, he
proclaims the true Dharma. Having left the heavenly palace, he descends into
his mother's womb. Soon after he is born from her right
side, he takes seven steps. As he does so, an effulgence illuminates everywhere
in the ten quarters and innumerable Buddha-lands shake in six ways. Then he
utters these words, "I will become the most honored one in the
world." [266a] Shakra and Brahma reverently attend him, and heavenly
beings adore and worship him. He shows his ability in calculation, writing,
archery and horsemanship. He is also conversant with the divine arts and
well-read in many volumes. In the field outside the palace he trains himself in
the martial arts, and at court shows that he also enjoys the pleasures of the
senses.
见老病死悟世非常。弃国财位。入山学道。服乘白马宝冠璎珞。遣之令还。舍珍妙衣而著法服。剃除须发。端坐树下。勤苦六年。行如所应。现五浊刹随顺群生。示有尘垢沐浴金流。天按树枝。得攀出池。灵禽翼从往诣道场。吉祥感征表章功祚。哀受施草敷佛树下加趺而坐。奋大光明使魔知之。魔率官属而来逼试。制以智力皆令降伏。得微妙法成最正觉。
When
he first encounters old age, sickness and death, he realizes the impermanence
of the world. He renounces his kingdom, wealth and throne, and goes into the
mountains to practice the Way. After sending back the white horse that he has
been riding, together with the jewelled crown and ornaments which he has been
wearing, he takes off his magnificent clothes and puts on a Dharma robe. He
cuts his hair and shaves his beard, sits upright under a tree and strives at
ascetic practices for six years in accord with the traditional way. Since he
has appeared in the world of the five defilements, he behaves as the multitude.
And as his body appears dirty, he takes a bath in the
释梵祈劝请转法轮。以佛游步。佛吼而吼。扣法鼓。吹法螺。执法剑。建法幢。震法雷。曜法电。澍法雨。演法施。常以法音觉诸世间。光明普照无量佛土。一切世界六种震动。总摄魔界动魔宫殿。众魔慑怖莫不归伏。掴裂邪网消灭诸见。散诸尘劳坏诸欲堑。严护法城开阐法门。洗濯垢污显明清白。光融佛法宣流正化。
As Shakra and Brahma request him to turn the
Wheel of the Dharma, the Buddha visits various places and preaches the Dharma
in his thunderous voice. He beats the Dharma-drum,
blows the Dharma-conch, brandishes the Dharma-sword, hoists the Dharma-banner,
rolls the Dharma-thunder, hurls the Dharma-lightning, brings the Dharma-rain,
and bestows the Dharma-gift. At all times, he awakens the world with the sound
of the Dharma. His light illuminates countless Buddha-lands, causing the entire
world to quake in six ways. It encompasses Mara's realm, shaking his palace, so
that he and his host become frightened and surrender. The bodhisattva tears
asunder the net of evil, destroys wrong views, removes afflictions, flushes the
gutters of desire, protects the Dharma-castle, opens the Dharma-gate, washes
off the grime of the passions, and reveals the pure white Dharma. He unifies
everything in the Buddha Dharma, and thus proclaims the right teaching.
入国分卫获诸丰膳。贮功德。示福田。欲宣法。现欣笑。以诸法药救疗三苦。显现道意无量功德。授菩萨记成等正觉。
He enters the town to beg alms; he accepts
even rich food to enable the donors to accumulate merit and also to show that
he is a field of virtue. Wishing to expound the Dharma,
he smiles and so cures the three pains with various Dharma-medicines. He
teaches that the aspiration for Enlightenment has immeasurable merit and, by
giving predictions to bodhisattvas, he enables them to attain Buddhahood.
示现灭度拯济无极。消除诸漏殖众德本。具足功德微妙难量。
He
demonstrates that he passes into Nirvana, but endlessly brings sentient beings
to emancipation. In removing their defilements, planting various roots of
virtue and attaining excellent merit, he displays wonderful and inconceivable
works.
游诸佛国普现道教。其所修行清净无秽。譬如幻师现众异像为男为女无所不变。本学明了在意所为。此诸菩萨亦复如是。学一切法。贯综缕练。所住安谛。靡不感化。无数佛土。皆悉普现。未曾慢恣愍伤众生。如是之法一切具足。
Furthermore, each of the bodhisattvas in the
assembly is able to visit various Buddha-lands and expound teachings of the
Way. His manner of practice is pure and undefiled. Just
as a magician with his perfect skill can create at will various illusions,
including images of man or woman, at will, so the bodhisattva, having
thoroughly learned all the methods of emancipation and attained serene
awareness of reality, can freely teach and transform beings. He manifests
himself everywhere in innumerable Buddha-lands, performing acts of compassion
for sentient beings tirelessly and with diligence. [266b] He has thus obtained
complete mastery of such methods of emancipation.
菩萨经典究畅要妙。名称普至导御十方。无量诸佛咸共护念。佛所住者皆已得住。大圣所立而皆已立。如来导化各能宣布。为诸菩萨而作大师。以甚深禅慧开导众人。通诸法性达众生相。明了诸国供养诸佛。化现其身犹如电光。善学无畏晓了幻法。坏裂魔网。解诸缠缚。超越声闻缘觉之地。得空无相无愿三昧。善立方便。显示三乘。于此中下而现灭度。亦无所作亦无所有。不起不灭得平等法。具足成就无量总持百千三昧。
He
is thoroughly conversant with the essentials of the sutras for bodhisattvas
and, as his fame spreads everywhere, he guides sentient beings throughout the
ten quarters. All Buddhas remember him and give him their protection. He has
already dwelt in all the Buddha's abodes and performed all the deeds of the
Great Sage. He proclaims the Tathagata's teachings, acts as a great master for
other bodhisattvas and, with profound samadhi and wisdom, guides multitudes of
beings. With penetrating insight into the essential nature of dharmas, he
discerns different aspects of living beings and closely watches over all the
worlds. In making offerings to the Buddhas, he manifests transformed bodies like
flashes of lightning. Having well learned the extensive wisdom of fearless and
having realized the illusory nature of dharmas, he destroys Mara's nets and
unties all the bonds of passion. He rises above the stages of shravakas and
pratyekabuddhas and attains the samadhis of emptiness, non-form, and
non-desire. He skillfully provides expedient means and thus reveals three
distinct teachings. Then for those of the middle and lower stages, he
demonstrates his passing into Nirvana. But, in reality, he is non-active and
non-acquisitive, and, being aware that dharmas in themselves neither arise nor
perish, he realizes that they are of absolute equality. He has attained
innumerable dharanis, a hundred thousand samadhis and various kinds of
spiritual faculties and wisdom.
诸根智慧广普寂定。深入菩萨法藏。得佛华严三昧。宣扬演说一切经典。住深定门。悉睹现在无量诸佛。一念之顷无不周遍。
With
the Meditation of Vast and Universal Tranquillity, he enters deeply into the
Dharma-treasury for bodhisattvas. After attaining the Buddha-garland Samadhi,
he proclaims and expounds all the sutras. While dwelling deep in meditation, he
visualizes all the innumerable Buddhas and in an instant visits every one of
them.
济诸剧难诸闲不闲。分别显示真实之际。得诸如来辩才之智。入众言音。开化一切。超过世间诸所有法。心常谛住度世之道。于一切万物随意自在。为众生类作不请之友。荷负群生为之重任。受持如来甚深法藏。护佛种性常使不绝。兴大悲愍众生。演慈辩授法眼。杜三趣开善门。以不请之法。施诸黎庶。犹如孝子爱敬父母。于诸众生视之若己。
By elucidating and teaching the ultimate
truth to sentient beings, he delivers them from the state of extreme pains,
from the conditions in which suffering is so great as to prevent people from
finding time for Buddhist practices, and also from the conditions in which
suffering is not so great as to prevent them from doing so. Having attained the Tathagata's thorough knowledge and eloquence, he
has fluent command of languages, with which he enlightens all beings. He is
above all worldly affairs and his mind, always serene, dwells on the path of
emancipation; this gives him complete control over all dharmas. Without being
asked to do so, he becomes a good friend to each of the multitude of beings and
carries their heavy karmic burdens on his back. He upholds the Tathagata's
profound Dharma-treasury and protects the seeds of Buddhahood, so that they may
continue to multiply. Having awakened great compassion for sentient beings, he
kindly expounds the teaching, and endows them with the Dharma-eye. He blocks
the paths to the three evil realms, opens the gate of virtue and, without
waiting for their request, provides beings with the Dharma. He does this for
the multitude of beings just as a dutiful son loves and respects his parents. He
indeed looks upon sentient beings as his own self.
一切善本皆度彼岸。悉获诸佛无量功德。智慧圣明不可思议。如[18]是菩萨无量大士。不可称计一时来会。
With such roots of virtue, all the
bodhisattvas in the assembly had reached the shore of emancipation. They had acquired the Buddha's immeasurable merit and attained the
sacred, pure and inconceivable wisdom. Innumerable bodhisattvas, mahasattvas,
such as these assembled there all at once.
|
Glorious features of the Buddha 如来威德 |
[0266b27] 尔时世尊。诸根悦豫。姿色清净。光颜巍巍。尊者阿难承佛圣旨。即从座起。偏袒右肩。长跪合掌而白佛言。今日世尊。诸根悦豫。姿色清净。光颜巍巍。如明镜净影畅表里。威容显耀超绝无量。未曾瞻睹殊妙如今。唯然大圣我心念言。今日世尊住奇特法。今日世雄住佛所住。今日世眼住导师行。今日世英住最胜道。今日天尊行如来德。去来现在佛佛相念。得无今佛念诸佛耶。何故威神光光乃尔。
[3] At that time all the senses of the
World-Honored One radiated joy, [266c] his entire body appeared serene and
glorious, and his august countenance looked most majestic. Having perceived the Buddha's holy intention, the Venerable Ananda
rose from his seat, bared his right shoulder, prostrated himself, and joining
his palms in reverence, said to the Buddha, "World-Honored One, today all
your senses are radiant with joy, your body is serene and glorious, and your
august countenance is as majestic as a clear mirror whose brightness radiates
outward and inward. The magnificence of your dignified appearance is
unsurpassed and beyond measure. I have never seen you look so superb and
majestic as today. With respect, Great Sage, this thought has occurred to me:
'Today, the World-Honored One dwells in the rare and marvelous Dharma; today,
the World-Hero dwells in the Buddha's abode; today, the World-Eye concentrates
on the performance of the leader's duty; today, the World-Valiant One dwells in
the supreme Bodhi; today, the One Most Honored in Heaven realizes the
Tathagata's virtue. The Buddhas of the past, present and future contemplate
each other. How can this present Buddha not contemplate all other Buddhas?' For
what reason does his countenance look so majestic and brilliant?"
于是世尊告阿难曰。云何阿难。诸天教汝来问佛耶。自以慧见问威颜乎。
Then
the World-Honored One said to Ananda, "Tell me, Ananda, whether some god
urged you to put this question to the Buddha or whether you asked about his
glorious countenance from your own wise observation."
阿难白佛。无有诸天来教我者。自以所见问斯义耳。
Ananda
replied to the Buddha, "No god came to prompt me. I asked you about this
matter of my own accord."
佛言。善哉阿难。所问甚快。发深智慧真妙辩才。愍念众生问斯慧义。如来以无尽大悲矜哀三界。所以出兴于世。光阐道教。普令群萌获真法利。无量亿劫难值难见。犹灵瑞华时时乃出。今所问者多所饶益。开化一切诸天人民。阿难。当知如来正觉其智难量多所导御。慧见无碍无能遏绝。以一餐之力能住寿命。亿百千劫无数无量。复过于此。诸根悦豫不以毁损。姿色不变光颜无异。所以者何。如来定慧究畅无极。于一切法而得自在。阿难谛听。今为汝说。
The Buddha said, "Well said, Ananda. I
am very pleased with your question. You have shown profound wisdom and subtle
insight in asking me this wise question out of compassion for sentient beings. As the Tathagata, I regard beings of the three worlds with boundless
great compassion. The reason for my appearance in the world is to reveal
teachings of the Way and save multitudes of beings by endowing them with true
benefits. Even in countless millions of kalpas it is difficult to come upon and
meet a Tathagata. It is as difficult as seeing an udumbara flower, which blooms
very rarely. Your question is of great benefit and will enlighten all heavenly
and human beings. Ananda, you should realize that the Tathagata's perfectly
enlightened wisdom is unfathomable, capable of leading innumerable beings to
emancipation, and that his penetrating insight cannot be obstructed. With just
one meal, he is able to live for a hundred thousand kotis of kalpas, or an
incalculable and immeasurable length of time, or beyond. Even after that lapse
of time, his senses will still be radiant with joy and show no signs of
deterioration; his appearance will not change, and his august countenance will
look just the same. The reason for this is that the Tathagata's meditation and
wisdom are perfect and boundless and that he has attained unrestricted power
over all dharmas. Ananda, listen carefully. I shall now expound the
Dharma."
对曰唯然愿乐欲闻
Ananda
replied, "Yes, I will. With joy in my heart, I wish to hear the
Dharma."
|
53 past Buddhas 过去53佛 |
[0266c23] 佛告阿难。乃往过去久远无量不可思议无央数劫。[32]锭光如来兴出于世。教化度脱无量众生。皆令得道乃取灭度。次有如来名曰光远。次名月光。次名栴檀香。次名善山王。次名须弥天冠。次名须弥等曜。次名月色。次名正念。次名离垢。次名无著。次名龙天。次名夜光。次名安明顶。次名不动地。次名琉璃妙华。次名琉璃金色。次名金藏。次名炎光。次名炎根。次名地[1]种。次名月像。次名日音。次名解脱华。次名庄严光明。次名海觉神通。次名水光。次名大香。次名离尘垢。次名舍厌意。次名宝炎。次名妙顶。次名勇立。次名功德持慧。次名蔽日月光。次名日月琉璃光。次名无上琉璃光。次名最上首。次名菩提华。次名月明。次名日光。次名华色王。次名水月光。次名除痴冥。次名度盖行。次名净信。次名善宿。次名威神。次名法慧。次名鸾音。次名师子音。次名龙音。次名处世。如此诸佛皆悉已过。
[4] The Buddha said to Ananda, "In the
distant past -- innumerable, incalculable and inconceivable kalpas ago -- a
Tathagata named Dipankara appeared in the world. Having
taught and freed innumerable beings and led them all along the path of
Enlightenment, he passed into Nirvana. Next appeared a Tathagata named
Far-reaching Light. After him came Moonlight, and then Sandalwood-Incense, King
of Beautiful Mountains, Crown of Mount Sumeru, Brilliant like Mount Sumeru,
Color of the Moon, Right Recollection, Free of Defilement, Non-attachment,
Dragon-deva, Nocturnal Light, Peaceful and Brilliant Peak, Immovable Ground,
[267a] Exquisite Beryl Flower, Golden Beryl Luster, Gold-treasury, Flaming
Light, Fiery Origin, Earth-shaking, Image of the Moon, Sound of the Sun, Flower
of Freedom, Glorious Light, Miraculous Power of the Ocean of Enlightenment,
Water Light, Great Fragrance, Free of Dust and Defilement, Abandoning Enmity,
Flame of Jewels, Beautiful Peak, Heroic Stance, Merit-possessing Wisdom,
Outshining the Sun and the Moon, Beryl Light of the Sun and the Moon, Supreme
Beryl Light, Highest Peak, Flower of Enlightenment, Brightness of the Moon,
Sunlight, King of the Colors of Flowers, Moonlight on the Water, Dispelling the
Darkness of Ignorance, Practice of Removing Hindrances, Pure Faith, Storage of
Good, Majestic Glory, Wisdom of the Dharma, Call of the Phoenix, Roar of the
Lion, Voice of the Dragon and Dwelling-in-the-world. All these Buddhas have
already passed into Nirvana.
|
Lokeshvararaja Buddha and Dharmakara 世自在王如来与法藏比丘 |
[0267a14] 尔时次有佛。名[2]世自在王如来应供等正觉明行足善逝世间解无上士调御丈夫天人师佛世尊。
[5]
"Then appeared a Buddha named Lokeshvararaja, the Tathagata, Arhat, Perfectly
Enlightened One, Possessed of Wisdom and Practice, Perfected One, Knower of the
World, Unsurpassed One, Tamer of Men, Master of Gods and Men, Buddha and
World-Honored One.
时有国王。闻佛说法心怀悦豫寻发无上正真道意。弃国捐王行作沙门。号曰法藏。高才勇哲与世超异。诣世自在王如来所。稽首佛足右绕三匝。长跪合掌以颂赞曰：
"At that time there was a king, who,
having heard the Buddha's exposition of the Dharma, rejoiced in his heart and
awakened aspiration for the highest, perfect Enlightenment. He renounced his kingdom and the throne, and became a monk named
Dharmakara. Having superior intelligence, courage and wisdom, he distinguished
himself in the world. He went to see the Tathagata Lokeshvararaja, knelt down
at his feet, walked round him three times keeping him always on his right,
prostrated himself on the ground, and putting his palms together in worship,
praised the Buddha with these verses:
|
Sanbutsuge - Verses Praising the Buddha 赞佛偈 |
光颜巍巍 威神无极 如是炎明 ?
无与等者
日月摩尼 珠光炎耀 ?
皆悉隐蔽 犹如聚墨
1.
The shining face of the Buddha is glorious;
Boundless is his magnificence.
Radiant splendor such as his
Is beyond all comparison.
The sun, the moon and the mani-jewel,
Though shining with dazzling brightness,
Are completely dimmed and obscured
As if they were a pile of ink-sticks
如来容颜
超世无伦 正觉大音 响流十方
戒闻精进 三昧智慧 威德无侣
殊胜希有
.2.
The countenance of the Tathagata
Is beyond compare in the whole world.
The great voice of the Enlightened One
Resounds throughout the ten regions.
His morality, learning, endeavor,
Absorption in meditation, wisdom
And magnificent virtues have no equal;
They are wonderful and unsurpassed.
深谛善念 诸佛法海?穷深尽奥 究其崖底
无明欲怒?世尊永无 人雄师子 神德无量
3.
He meditates deeply and directly
On the oceanic Dharma of all the Buddhas.
He knows its depth and breadth
And penetrates to its farthest end.
Ignorance, greed and anger
Are forever absent in the World-Honored One.
He is the lion, the most valiant of all men;
His glorious virtue is unlimited.
功德广大 智慧深妙 光明威相 ?震动大千
愿我作佛 齐圣法王 ?过度生死 靡不解脱
4.
His meritorious achievements are vast;
His wisdom is deep and sublime.
His light, with awe-inspiring glory, [267b]
Shakes the universe of a thousand million worlds.
I resolve to become a Buddha,
Equal in attainment to you, O holy king of the Dharma,
To save living beings from birth-and-death,
And to lead them all to emancipation.
布施调意 戒忍精进 如是三昧 智慧为上
吾誓得佛 普行此愿 一切恐惧 为作大安
5.
My discipline in giving, mind-control,
Moral virtues, forbearance and effort,
And also in meditation and wisdom,
Shall be supreme and unsurpassed.
I vow that, when I have become a Buddha,
I shall carry out this promise everywhere;
And to all fear-ridden beings
Shall I give great peace.
假令有佛 ?百千亿万 无量大圣 数如恒沙
供养一切 ?斯等诸佛 不如求道 坚正不却
6.
Even though there are Buddhas,
A thousand million kotis in number,
And multiudes of great sages
Countless as the sands of the
I shall make offerings
To all those Buddhas.
I shall seek the supreme Way
Resolutely and tirelessly.
譬如恒沙 诸佛世界 复不可计 ?无数刹土
光明悉照 遍此诸国 如是精进 威神难量
7.
Even though the Buddha-lands are as innumerable
As the sands of the Ganges,
And other regions and worlds
Are also without number,
My light shall shine everywhere,
Pervading all those lands.
Such being the result of my efforts,
My glorious power shall be immeasurable.
令我作佛 国土第一 其众奇妙 道场超绝
国如泥洹 而无等双 我当愍哀 度脱一切
8.
When I have become a Buddha,
My land shall be most exquisite,
And its people wonderful and unexcelled;
The seat of Enlightenment shall be supreme.
My land, being like Nirvana itself,
Shall be beyond comparison.
I take pity on living beings
And resolve to save them all.
十方来生 心悦清净
已到我国 快乐安隐
幸佛信明 ?是我真证 发愿于彼 力精所欲
9.
Those who come from the ten quarters
Shall find joy and serenity of heart;
When they reach my land,
They shall dwell in peace and happiness.
I beg you, the Buddha, to become my witness
And to vouch for the truth of my aspiration.
Having now made my vows to you,
I will strive to fulfilll them.
十方世尊 智慧无碍 常令此尊 ?知我心行
假令身止 诸苦毒中 ?我行精进 忍终不悔
10.
The World-Honored Ones in the ten quarters
Have unimpeded wisdom;
I call upon those Honored Ones
To bear witness to my intention.
Even though I must remain
In a state of extreme pain,
I will diligently practice,
Enduring all hardships with tireless vigor."
|
Dharmakara's resolution to become a
Buddha 法藏发愿成佛 |
[0267b19] 佛告阿难。法藏比丘说此颂已。而白佛言。唯然世尊。我发无上正觉之心。愿佛为我广宣经法。我当修行摄取佛国清净庄严无量妙土。令我于世速成正觉。拔诸生死勤苦之本。
[6] The Buddha said to Ananda, "Having
spoken these verses, the Bhiksu Dharmakara said to the Buddha Lokeshvararaja,
'Respectfully, World-Honored One, I announce that I have awakened aspiration
for the highest, perfect Enlightenment. I beseech you
to explain the Dharma to me fully, so that I can perform practices for the
establishment of a pure Buddha-land adorned with infinite excellent qualities.
So please teach me how to attain Enlightenment quickly and to remove the roots
of afflictions of birth-and-death for all.'"
佛语阿难。时世自在王佛。告法藏比丘。如所修行庄严佛土。汝自当知。比丘白佛。斯义弘深非我境界。唯愿世尊广为敷演诸佛如来净土之行。我闻此已。当如说修行成满所愿。
The Buddha said to Ananda, "At that
time the Buddha Lokeshvararaja replied to the Bhiksu Dharmakara, 'You yourself
should know by what practice you can establish a glorious Buddha-land.' The Bhiksu said to the Buddha, 'That is far too vast and deep for my
comprehension. I sincerely beseech you, World-Honored One, to explain in detail
the practices by which Buddhas, Tathagatas, established their pure lands. After
I hear that, I wish to practice as instructed and so fulfill my
aspirations.'
尔时世自在王佛。知其高明志愿深广。即为法藏比丘而说经言。譬如大海。一人斗量经历劫数。尚可穷底得其妙宝。人有至心精进求道不止会当克果。何愿不得。
"At
that time the Buddha Lokeshvararaja recognized the Bhiksu Dharmakara's noble
and high aspirations, and taught him as follows: 'If, for example, one keeps on
bailing water out of a great ocean with a pint-measure, one will be able to
reach the bottom after many kalpas [267c] and then obtain rare treasures.
Likewise, if one sincerely, diligently and unceasingly seeks the Way, one will
be able to reach one's destination. What vow is there which cannot be
fulfilled?'
[0267c03] 于是世自在王佛。即为广说二百一十亿诸佛刹土天人之善恶国土之粗妙。应其心愿悉现与之。时彼比丘闻佛所说严净国土。皆悉睹见超发无上殊胜之愿。其心寂静志无所著。一切世间无能及者。具足五劫。思惟摄取庄严佛国清净之行。
"Then
the Buddha Lokeshvararaja explained in detail the greater and lesser aspects of
two hundred and ten kotis of Buddha-lands, together with the good and evil
natures of heavenly and human beings living there. He revealed them all to the
Bhiksu just as he had requested. Then the Bhiksu, having heard the Buddha's
exposition of the glorious pure land and also having seen all of them, resolved
upon his supreme, unsurpassed vows. His mind being serene and his aspirations
free of attachment, he was unexcelled throughout the world. For five full
kalpas he contemplated the vows, and then chose the pure practices for the
establishment of his Buddha-land."
阿难白佛。彼佛国土寿量几何。
Ananda
asked the Buddha, "How long was the life-span of beings in the land of the
Buddha Lokeshvararaja?"
佛言。其佛寿命四十二劫。
The
Buddha replied, "The length of life of that Buddha was forty-two
kalpas."
时法藏比丘。摄取二百一十亿诸佛妙土清净之行。如是修已诣彼佛所。稽首礼足绕佛三匝合掌而住。白言世尊。我已摄取庄严佛土清净之行。佛告比丘。汝今可说宜知是时。发起悦可一切大众。菩萨闻已修行此法。缘致满足无量大愿。比丘白佛。唯垂听察。如我所愿当具说之。
He
continued, "After that Dharmakara Bodhisattva adopted the pure practices
which had led to the establishment of the excellent lands of two hundred and
ten kotis of Buddhas. When he had finished this task, he went to the Buddha,
knelt down at his feet, walked round him three times, joined his palms in
worship and sat down. He then said to the Buddha, 'I have adopted the pure
practices for the establishment of a glorious Buddha-land.' The Buddha said to
him, 'You should proclaim this. Know that now is the right time. Encourage and
delight the entire assembly. Hearing this, other bodhisattvas will practice
this Dharma and so fulfill their innumerable great vows.' The Bhiksu
replied, 'I beg you to grant me your attention. Now I will fully proclaim my
vows.'
|
Forty-eight Vows 48愿 |
[0267c17] 设我得佛。国有地狱饿鬼畜生者。不取正觉。
[7] (1) If, when I attain Buddhahood, there
should be in my land a hell, a realm of hungry spirits or a realm of animals,
may I not attain perfect Enlightenment.
[0267c19] 设我得佛。国中[23]人天。寿终之后。复更三恶道者。不取正觉。
(2)
If, when I attain Buddhahood, humans and devas in my land should after death
fall again into the three evil realms, may I not attain perfect Enlightenment.
[0267c21] 设我得佛。国中人天。不悉真金色者。不取正觉。
(3)
If, when I attain Buddhahood, humans and devas in my land should not all be the
color of pure gold, may I not attain perfect Enlightenment.
[0267c23] 设我得佛。国中人天。形色不同有好丑者。不取正觉。
(4)
If, when I attain Buddhahood, humans and devas in my land should not all be of
one appearance, and should there be any difference in beauty, may I not attain
perfect Enlightenment.
[0267c25] 设我得佛。国中人天。不悉识宿命。下至知百千亿那由他诸劫事者。不取正觉。
(5) If, when I attain Buddhahood, humans and
devas in my land should not remember all their previous lives, not knowing even
the events which occurred during the previous hundred thousand kotis of nayutas
of kalpas, may I not attain perfect Enlightenment.
[0267c27] 设我得佛。国中人天。不得天眼。下至见百千亿那由他诸佛国者。不取正觉。
(6) If, when I attain Buddhahood, humans and
devas in my land should not possess the divine eye of seeing even a hundred
thousand kotis of nayutas of Buddha-lands, may I not attain perfect
Enlightenment.
[0267c29] 设我得佛。国中人天。不得天耳。下至闻百千亿那由他诸佛所说。不悉受持者。不取正觉。
(7) If, when I attain Buddhahood, humans and
devas in my land should not possess the divine ear of hearing [268a] the
teachings of at least a hundred thousand kotis of nayutas of Buddhas and should
not remember all of them, may I not attain perfect Enlightenment.
[0268a03] 设我得佛。国中人天。不得见他心智。下至知百千亿那由他诸佛国中众生心念者。不取正觉。
(8) If, when I attain Buddhahood, humans and
devas in my land should not possess the faculty of knowing the thoughts of
others, at least those of all sentient beings living in a hundred thousand
kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment.
[0268a06] 设我得佛。国中人天。不得神足。于一念顷下至不能超过百千亿那由他诸佛国者。不取正觉。
(9) If, when I attain Buddhahood, humans and
devas in my land should not possess the supernatural power of travelling
anywhere in one instant, even beyond a hundred thousand kotis of nayutas of
Buddha-lands, may I not attain perfect Enlightenment.
[0268a09] 设我得佛。国中人天。若起想念贪计身者。不取正觉。
(10)
If, when I attain Buddhahood, humans and devas in my land should give rise to
thoughts of self-attachment, may I not attain perfect Enlightenment.
[0268a11] 设我得佛。国中人天。不住定聚。必至灭度者。不取正觉。
(11)
If, when I attain Buddhahood, humans and devas in my land should not dwell in
the Definitely Assured State and unfailingly reach Nirvana, may I not attain
perfect Enlightenment.
[0268a13] 设我得佛。光明有能限量。下至不照百千亿那由他诸佛国者。不取正觉。
(12) If, when I attain Buddhahood, my light
should be limited, unable to illuminate at least a hundred thousand kotis of
nayutas of Buddha-lands, may I not attain perfect Enlightenment.
[0268a15] 设我得佛。寿命有能限量。下至百千亿那由他劫者。不取正觉。
(13)
If, when I attain Buddhahood, my life-span should be limited, even to the
extent of a hundred thousand kotis of nayutas of kalpas, may I not attain
perfect Enlightenment.
[0268a17] 设我得佛。国中声闻有能计量。乃至三千大千世界众生缘觉。于百千劫悉共计挍知其数者。不取正觉。
(14) If, when I attain Buddhahood, the
number of the shravakas in my land could be known, even if all the beings and
pratyekabuddhas living in this universe of a thousand million worlds should
count them during a hundred thousand kalpas, may I not attain perfect
Enlightenment.
[0268a20] 设我得佛。国中人天。寿命无能限量。除其本愿修短自在。若不尔者。不取正觉。
(15) If, when I attain Buddhahood, humans
and devas in my land should have limited life-spans, except when they wish to
shorten them in accordance with their ogirinal vows, may I not attain perfect
Enlightenment.
[0268a22] 设我得佛。国中人天。乃至闻有不善名者。不取正觉。
(16)
If, when I attain Buddhahood, humans and devas in my land should even hear of
any wrongdoing, may I not attain perfect Enlightenment.
[0268a24] 设我得佛。十方世界无量诸佛。不悉咨嗟称我名者。不取正觉。
(17) If, when I attain Buddhahood,
innumerable Buddhas in the land of the ten quarters should not all praise and
glorify my Name, may I not attain perfect Enlightenment.
[0268a26] 设我得佛。十方众生至心信乐。欲生我国乃至十念。若不生者不取正觉。唯除五逆诽谤正法。
(18) If, when I attain Buddhahood, sentient
beings in the lands of the ten quarters who sincerely and joyfully entrust
themselves to me, desire to be born in my land, and call my Name, even ten
times, should not be born there, may I not attain perfect Enlightenment. Excluded, however, are those who commit the five gravest offences
and abuse the right Dharma.
[0268a29] 设我得佛。十方众生发菩提心修诸功德。至心发愿欲生我国。临寿终时。假令不与大众围绕现其人前者。不取正觉。
(19)
If, when I attain Buddhahood, sentient beings in the lands of the ten quarters,
who awaken aspiration for Enlightenment, do various meritorious deeds [268b]
and sincerely desire to be born in my land, should not, at their death, see me
appear before them surrounded by a multitude of sages, may I not attain perfect
Enlightenment.
[0268b03] 设我得佛。十方众生闻我名号系念我国殖诸德本。至心回向欲生我国。不果遂者。不取正觉。
(20) If, when I attain Buddhahood, sentient
beings in the lands of the ten quarters who, having heard my Name, concentrate
their thoughts on my land, pland roots of virtue, and sincerely transfer their
merits towards my land with a desire to be born there, should not eventually
fulfill their aspiration, may I not attain perfect Enlightenment.
[0268b06] 设我得佛。国中人天。不悉成满三十二大人相者。不取正觉。
(21)
If, when I attain Buddhahood, humans and devas in my land should not all be
endowed with the thirty-two physical characteristics of a Great Man, may I not
attain perfect Enlightenment.
[0268b08] 设我得佛。他方佛土诸菩萨众来生我国。究竟必至一生补处。除其本愿自在所化。为众生故被弘誓铠。积累德本度脱一切。游诸佛国修菩萨行。供养十方诸佛如来。开化恒沙无量众生。使立无上正真之道。超出常伦。诸地之行。现前修习普贤之德。若不尔者不取正觉。
(22)
If, when I attain Buddhahood, bodhisattvas in the Buddha-lands of other
quarters who visit my land should not ultimately and unfailingly reach the
Stage of Becoming a Buddha after One More Life, may I not attain perfect
Enlightenment. Excepted are those who wish to teach and guide sentient beings
in accordance with their original vows. For they wear the armour of great vows,
accumulate merits, deliver all beings from birth-and-death, visit Buddha-lands
to perform the bodhisattva practices, make offerings to Buddhas, Tathagatas,
throughout the ten quarters, enlighten uncountable sentient beings as numerous
as the sands of the River Ganges, and establish them in the highest, perfect
Enlightenment. Such bodhisattvas transcend the course of practice of the
ordinary bodhisattvas, manifest the practices of all the bodhisattva stages,
and cultivate the virtues of Samantabhadra.
[0268b15] 设我得佛。国中菩萨。承佛神力供养诸佛。一食之顷不能遍至无量无数亿那由他诸佛国者不取正觉。
(23)
If, when I attain Buddhahood, bodhisattvas in my land, in order to make
offerings to Buddhas through my transcendent power, should not be able to reach
immeasurable and innumerable kotis of nayutas of Buddha-lands in as short a
time as it takes to eat a meal, may I not attain perfect Enlightenment.
[0268b18] 设我得佛。国中菩萨。在诸佛前现其德本。诸所求欲供养之具。若不如意者。不取正觉。
(24)
If, when I attain Buddhahood, bodhisattvas in my land should not be able, as
they wish, to perform meritorious acts of worshipping the Buddhas with the
offerings of their choice, may I not attain perfect Enlightenment.
[0268b21] 设我得佛。国中菩萨不能演说一切智者。不取正觉。
(25)
If, when I attain Buddhahood, bodhisattvas in my land should not be able to
expound the Dharma with the all-knowing wisdom, may I not attain perfect Enlightenment.
[0268b23] 设我得佛。国中菩萨不得金刚那罗延身者。不取正觉。
(26)
If, when I attain Buddhahood, there should be any bodhisattva in my land not
endowed with the body of the Vajra-god Narayana, may I not attain perfect
Enlightenment.
[0268b25] 设我得佛。国中人天。一切万物严净光丽。形色殊特穷微极妙无能称量。其诸众生。乃至逮得天眼。有能明了[8]辨其名数者。不取正觉。
(27)
If, when I attain Buddhahood, sentient beings should be able, even with the
divine eye, to distinguish by name alculate by number all the myriads of
manifestations provided for the humans and devas in my land, which are glorious
and resplendent and have exquisite details beyond description, may I not attain
perfect Enlightenmet.
[0268b29] 设我得佛。国中菩萨。乃至少功德者。不能知见其道场树无量光色高四百万里者。不取正觉。
(28)
If, when I attain Buddhahood, bodhisattvas in my land, even those with little
store of merit, should not be able to [268c] see the Bodhi-tree which has
countless colors and is four million li in height, may I not attain
perfect Enlightenment.
[0268c03] 设我得佛。国中菩萨。若受读经法讽诵持说。而不得辩才智慧者。不取正觉。
(29) If, when I attain Buddhahood,
bodhisattvas in my land should not acquire eloquence and wisdom in upholding
sutras and reciting and expounding them, may I not attain perfect
Enlightenment.
[0268c05] 设我得佛。国中菩萨。智慧辩才若可限量者。不取正觉。
(30) If, when I attain Buddhahood, the wisdom and eloquence of bodhisattvas in
my land should be limited, may I not attain perfect Enlightenment.
[0268c07] 设我得佛。国土清净。皆悉照见十方一切无量无数不可思议诸佛世界。犹如明镜睹其面像。若不尔者。不取正觉。
(31)
If, when I attain Buddhahood, my land should not be resplendent, revealing in
its light all the immeasurable, innumerable and inconceivable Buddha-lands,
like images reflected in a clear mirror, may I not attain perfect
Enlightenment.
[0268c10] 设我得佛。自地以上至于虚空。宫殿楼观池流华树。国土所有一切万物。皆以无量杂宝百千种香而共合成。严饰奇妙超诸人天。其香普薰十方世界。菩萨闻者皆修佛行。若不尔者。不取正觉。
(32)
If, when I attain Buddhahood, all the myriads of manifestations in my land,
from the ground to the sky, such as palaces, pavilions, ponds, streams and
trees, should not be composed of both countless treasures, which surpass in
supreme excellence anything in the worlds of humans and devas, and of a hundred
thousand kinds of aromatic wood, whose fragrance pervades all the worlds of the
ten quarters, causing all bodhisattvas who sense it to perform Buddhist
practices, then may I not attain perfect Enlightenment.
[0268c15] 设我得佛。十方无量不可思议诸佛世界众生之类。蒙我光明触其体者。身心柔软超过人天。若不尔者。不取正觉。
(33)
If, when I attain Buddhahood, sentient beings in the immeasurable and
inconceivable Buddha-lands of the ten quarters, who have been touched by my
light, should not feel peace and happiness in their bodies and minds surpassing
those of humans and devas, may I not attain perfect Enlightenment.
[0268c18] 设我得佛。十方无量不可思议诸佛世界众生之类。闻我名字。不得菩萨无生法忍诸深总持者。不取正觉。
(34)
If, when I attain Buddhahood, sentient beings in the immeasurable and
inconceivable Buddha-lands of the ten quarters, who have heard my Name, should
not gain the bodhisattva's insight into the non-arising of all dharmas and
should not acquire various profound dharanis, may I not attain perfect
Enlightenment.
[0268c21] 设我得佛。十方无量不可思议诸佛世界。其有女人闻我名字。欢喜信乐发菩提心厌恶女身。寿终之后复为女像者。不取正觉。
(35)
If, when I attain Buddhahood, women in the immeasurable and inconceivable
Buddha-lands of the ten quarters who, having heard my Name, rejoice in faith,
awaken aspiration for Enlightenment and wish to renounce womanhood, should
after death be reborn again as women, may I not attain perfect Enlightenment.
[0268c25] 设我得佛。十方无量不可思议诸佛世界诸菩萨众。闻我名字。寿终之后常修梵行至成佛道。若不尔者。不取正觉。
(36)
If, when I attain Buddhahood, bodhisattvas in the immeasurable and
inconceivable Buddha-lands of the ten quarters, who have heard my Name, should
not, after the end of their lives, always perform sacred practices until they
reach Buddhahood, may I not attain perfect Enlightenment.
[0268c28] 设我得佛。十方无量不可思议诸佛世界诸天人民。闻我名字。五体投地稽首作礼。欢喜信乐修菩萨行。诸天世人莫不致敬。若不尔者。不取正觉。
(37)
If, when I attain Buddhahood, humans and devas in the immeasurable and
inconceivable Buddha-lands of the ten quarters, who having heard my Name,
prostrate themselves on the ground to revere and worship me, rejoice [269a] in
faith, and perform bodhisattva practices, should not be respected by all devas
and people of the world, may I not attain perfect Enlightenment.
[0269a03] 设我得佛。国中人天。欲得衣服随念即至。如佛所赞应法妙服自然在身。若有裁缝染治浣濯者。不取正觉。
(38)
If, when I attain Buddhahood, humans and devas in my land should not obtain
clothing, as soon as such a desire arises in their minds, and if the fine robes
as prescribed and praised by the Buddhas should not be spontaneously provided
for them to wear, and if these clothes should need sewing, bleaching, dyeing or
washing, may I not attain perfect Enlightenment.
[0269a06] 设我得佛。国中人天。所受快乐。不如漏尽比丘者。不取正觉。
(39)
If, when I attain Buddhahood, humans and devas in my land should not enjoy
happiness and pleasure comparable to that of a monk who has exhausted all the
passions, may I not attain perfect Enlightenment.
[0269a08] 设我得佛。国中菩萨。随意欲见十方无量严净佛土。应时如愿。于宝树中皆悉照见。犹如明镜[3]睹其面像。若不尔者。不取正觉。
(40)
If, when I attain Buddhahood, the bodhisattvas in my land who wish to see the
immeasurable glorious Buddha-lands of the ten quarters, should not be able to
view all of them reflected in the jewelled trees, just as one sees one's face
reflected in a clear mirror, may I not attain perfect Enlightenment.
[0269a12] 设我得佛。他方国土诸菩萨众。闻我名字至于得佛。诸根缺陋不具足者。不取正觉。
(41)
If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters
who hear my Name should, at any time before becoming Buddhas, have impaired,
inferior or incomplete sense organs, may I not attain perfect Enlightenment.
[0269a15] 设我得佛。他方国土诸菩萨众。闻我名字。皆悉逮得清净解脱三昧。住是三昧一发意顷。供养无量不可思议诸佛世尊。而不失定意。若不尔者。不取正觉。
(42)
If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters
who hear my Name should not all attain the samadhi called 'pure emancipation'
and, while dwelling therein, without losing concentration, should not be able
to make offerings in one instant to immeasurable and inconceivable Buddhas,
World-Honored Ones, may I not attain perfect Enlightenment.
[0269a19] 设我得佛。他方国土诸菩萨众。闻我名字。寿终之后生尊贵家。若不尔者。不取正觉。
(43)
If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters
who hear my Name should not be reborn into noble families after their death, may
I not attain perfect Enlightenment.
[0269a22] 设我得佛。他方国土诸菩萨众。闻我名字。欢喜踊跃。修菩萨行具足德本。若不尔者。不取正觉。
(44)
If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters
who hear my Name should not rejoice so greatly as to dance and perform the
bodhisattva practices and should not acquire stores of merit, may I not attain
perfect Enlightenment.
[0269a25] 设我得佛。他方国土诸菩萨众。闻我名字。皆悉逮得普等三昧。住是三昧至于成佛。常见无量不可思议一切如来。若不尔者。不取正觉。
(45)
If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters
who hear my Name should not all attain the samadhi called 'universal equality'
and, while dwelling therein, should not always be able to see all the
immeasurable and inconceivable Tathagatas until those bodhisattvas, too, become
Buddhas, may I not attain perfect Enlightenment.
[0269a29] 设我得佛。国中菩萨。随其志愿所欲闻法自然得闻。若不尔者。不取正觉。
(46)
If, when I attain Buddhahood, bodhisattvas in my land should not be able to
hear spontaneously whatever teachings they may wish, [269b] may I not attain
perfect Enlightenment.
[0269b02] 设我得佛。他方国土诸菩萨众。闻我名字。不即得至不退转者。不取正觉。
(47)
If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters
who hear my Name should not instantly reach the Stage of Non-retrogression, may
I not attain perfect Enlightenment.
[0269b04] 设我得佛。他方国土诸菩萨众。闻我名字。不即得至第一第二第三法忍。于诸佛法不能即得不退转者。不取正觉。
(48)
If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters
who hear my Name should not instantly gain the first, second and third insights
into the nature of dharmas and firmly abide in the truths realized by all the
Buddhas, may I not attain perfect Enlightenment."
|
Juseige
- Verses Confirming the Vows 重誓偈 |
[0269b07] 佛告阿难。尔时法藏比丘。说此愿已而说颂曰：
[8] The Buddha said to Ananda, "The
Bhiksu Dharmakara, having thus proclaimed those vows, spoke the following
verses:
我建超世愿 必至无上道 ?/span>?/span>?/span>斯愿不满足 誓不成等觉
1. I have made vows, unrivaled in all the world;
I will certainly reach the unsurpassed Way.
If these vows should not be fulfilled,
May I not attain perfect Enlightenment.
?/span>?/span>?/span>?/span>我于无量劫 不为大施主 普济诸贫苦 誓不成等觉
2. If I should not become a great benefactor
In lives to come for immeasurable kalpas
To save the poor and the afflicted everywhere,
May I not attain perfect Enlightenment.
?/span>?/span>?/span>?/span>我至成佛道 名声超十方 究竟靡不闻 誓不成等觉
3. When I attain Buddhahood,
My Name shall be heard throughout the ten quarters;
Should there be any place where it is not heard,
May I not attain perfect Enlightenment.
?/span>?/span>?/span>?/span>离欲深正念 净慧修梵行 志求无上道 为诸天人师
4. Free of greed and
with deep, perfect mindfulness
And pure wisdom, I will perform the sacred practices;
I will seek to attain the unsurpassed Way
And become the teacher of devas and humans.
?/span>?/span>?/span>?/span>神力演大光 普照无际土 消除三垢冥 明济众厄难
5. With my divine power I will display great light,
Illuminating the worlds without limit,
And dispel the darkness of the three defilements;
Thus I will deliver all beings from misery.
?/span>?/span>?/span>?/span>开彼智慧眼 灭此昏盲闇 闭塞诸恶道 通达善趣门
6. Having obtained the eye of wisdom,
I will remove the darkness of ignorance;
I will block all the evil paths
And open the gate to the good realms.
?/span>?/span>?/span>?/span>功祚成满足 威曜朗十方 日月戢重晖 天光隐不现
7. When merits and virtues are perfected,
My majestic light shall radiate in the ten quarters,
Outshining the sun and the moon
And surpassing the brilliance of the heavens.
?/span>?/span>?/span>?/span>为众开法藏 广施功德宝 常于大众中 说法师子吼
8. I will open the Dharma-store for the multitudes
And endow them all with treasures of merit.
Being always among the multitudes,
I will proclaim the Dharma with the lion's roar.
?/span>?/span>?/span>?/span>供养一切佛 具足众德本 愿慧悉成满 得为三界雄
9. I will make offerings to all the Buddhas,
Thereby acquiring roots of virtue.
When my vows are fulfilled and my wisdom perfected,
I shall be the sovereign of the three worlds.
?/span>?/span>?/span>?/span>如佛无量智 通达靡不遍 愿我功德力 等此最胜尊
10. Like your unhindered wisdom, O Buddha,
Mine shall reach everywhere, illuminating all;
May my supreme wisdom
Be like yours, Most Excellent Honored One.
?/span>?/span>?/span>?/span>斯愿若克果 大千应感动 虚空诸天人 当雨珍妙华
11. If these vows are to be fulfilled,
Let this universe of a thousand million worlds shake in response [269c]
And let all the devas in heaven
Rain down rare and marvelous flowers."
|
Dharmakara's practices of the
Bodhisattva Path 法藏胜行 |
[0269c02] 佛语阿难。法藏比丘说此颂已。应时普地六种震动。天雨妙华以散其上。自然音乐空中赞言。决定必成无上正觉。
[9]
The Buddha said to Ananda, "As soon as the Bhiksu Dharmakara spoke those
verses, the entire earth shook in six ways, and a rain of wonderful flowers
fell from heaven, scattering everywhere. Spontaneous music was heard, and a
voice in the sky said, 'Surely you will attain the highest, perfect
Enlightenment.
于是法藏比丘。具足修满如是大愿。诚谛不虚超出世间深乐寂灭。
"Then
the Bhiksu Dharmakara kept all those great vows which were sincere, unfailing
and unsurpassed in the whole world, and intensely aspired to attain Nirvana.
阿难。法藏比丘于彼佛所。诸天魔梵龙神八部大众之中。发斯弘誓建此愿已。一向专志庄严妙土。所修佛国开廓广大超胜独妙。建立常然无衰无变。于不可思议兆载永劫。积殖菩萨无量德行。
"Then, Ananda, after proclaiming and establishing those universal vows in
the presence of the Buddha Lokeshvararaja before the multitude of beings,
including the eight kinds of superhuman beings, such as devas and
dragon-spirits, and also Mara and Brahma, the Bhiksu Dharmakara was solely
intent on producing a glorious and exquisite land. The Buddha-land which he
sought to establish was vast in extent, unsurpassed and supremely wonderful,
always present and subject neither to decay nor change. During inconceivable
and innumerable kalpas, he cultivated the immeasurable meritorious practices of
the Bodhisattva Path.
不生欲觉嗔觉害觉。不起欲想嗔想害想。不著色声香味触之法。忍力成就不计众苦。少欲知足无染恚痴。三昧常寂智慧无碍。无有虚伪谄曲之心和颜软语先意承问。勇猛精进志愿无惓。专求清白之法。以慧利群生。恭敬三宝奉事师长。以大庄严具足众行。令诸众生功德成就。
"He
did not harbor any thought of greed, hatred or cruelty; nor did he allow
any ideas of greed, hatred or cruelty to arise. He was unattached to any form,
sound, smell, taste, touch or idea. Possessed of the power to persevere, he did
not avoid undergoing various afflictions. Having little desire for his own
sake, he knew contentment. Without any impure thought, enmity or stupidity, he
dwelt continually in tranquil samadhi. His wisdom was unobstructed, and his
mind free of falsehood and deceitfulness. With an expression of tenderness in
his face and with kindness in his speech, he spoke to others in consonance with
their inner thoughts. Courageous and diligent, strong-willed and untiring, he
devoted himself solely to the pursuit of the pure Dharma, thereby benefiting a
multitude of beings. He revered the Three Treasures, respected his teachers and
elders, and thus adorned his practices with a great store of merits. By so
doing, he enabled sentient beings to partake of it.
住空无相无愿之法。无作无起观法如化。远离粗言自害害彼彼此俱害。修习善语自利利人彼我兼利。弃国捐王绝去财色。自行六波罗蜜。教人令行。无央数劫积功累德。
"He
dwelt in the realization that all dharmas are empty, devoid of distinctive
features, and not to be sought after, and that they neither act nor arise; he
thus realized that all dharmas are like magical creations. He avoided all wrong
speech that would bring harm upon himself or others or both; he engaged in
right speech that would bring benefit to himself or others or both. He
abandoned his kingdom and renounced the throne, leaving behind wealth and
sensuous pleasures. Practicing the Six Paramitas himself, he taught others to
do the same. During innumerable kalpas, he accumulated merits and amassed
virtues.
随其生处在意所欲。无量宝藏自然发应。教化安立无数众生。住于无上正真之道。或为长者居士豪姓尊贵。或为刹利国君转轮圣帝。或为六欲天主乃至梵王。常以四事供养恭敬一切诸佛。如是功德不可称说。口气香洁如优钵罗华。身诸毛孔出栴檀香。其香普熏无量世界。容色端正相好殊妙。其手常出无尽之宝。衣服饮食珍妙华香。诸盖幢幡庄严之具。如是等事超诸人天。于一切法而得自在。
"Wherever
he was born, an immeasurable stock of treasure spontaneously appeared as he
wished. He taught countless sentient beings and guided them on the path of the
highest, true Enlightenment. He was reborn as a rich man, a lay devotee, a
member of the highest caste or of a noble family, a ksatriya king, a
wheel-turning monarch, a king of one of the six heavens in the world of desire,
or even higher, as a Brahma-king. He revered and worshipped all Buddhas by
making the four kinds of offering to them. The merit he thus acquired was
indescribably great. Fragrance issued from his mouth as from a blue
lotus-flower, and every pore of his body emitted the scent of sandalwood, which
permeated innumerable worlds. His appearance was majestic, and his physical
characteristics and marks were truly wonderful. From his hands, inexhaustible
treasures, clothes, food and drink, rare and exquisite [270a] flowers and
incense, silken canopies, banners, and other ornaments were produced. In such
manifestations he was unrivaled among all heavenly and human beings. He thus
attained the command of all dharmas."
|
Dharmakara's attainment of Buddhahood
法藏成佛 |
阿难白佛。法藏菩萨。为已成佛而取灭度。为未成佛。为今现在。
[10]
Ananda asked the Buddha, "Has the Bodhisattva Dharmakara already attained
Buddhahood and then passed into Nirvana? Or has he not yet attained Buddhahood?
Or is he dwelling somewhere at present?"
佛告阿难。法藏菩萨。今已成佛现在西方。去此十万亿刹。其佛世界名曰安乐。
The
Buddha replied to Ananda, "The Bodhisattva Dharmakara has already attained
Buddhahood and is now dwelling in a western Buddha-land, called 'Peace and
Bliss,' a hundred thousand kotis of lands away from here."
阿难又问。其佛成道已来为经几时。
Ananda
further asked the Buddha, "How much time has passed since he attained
Buddhahood?"
佛言。成佛已来凡历十劫。
The
Buddha replied, "Since he attained Buddhahood, about ten kalpas have
passed."
其佛国土自然七宝。金银琉璃珊瑚琥珀车磲玛瑙合成为地。恢廓旷荡不可限极。悉相杂厕转相入间。光赫焜耀微妙奇丽。清净庄严超逾十方一切世界。众宝中精。其宝犹如第六天宝。又其国土无须弥山及金刚围一切诸山。亦无大海小海溪渠井谷。佛神力故欲见则见。亦无地狱饿鬼畜生诸难之趣。亦无四时春秋冬夏。不寒不热常和调适。
He continued, "In that Buddha-land, the earth is composed of seven jewels
-- namely, gold, silver, beryl, coral, amber, agate and ruby -- which have
spontaneously appeared. The land itself is so vast, spreading boundlessly to
the farthest extent, that it is impossible to know its limit. All the rays of
light from those jewels intermingle and create manifold reflections, producing
a dazzling illumination. Those pure, superb and exquisite adornments are
unsurpassed in all the worlds of the ten quarters. They are the finest of all
gems, and are like those of the Sixth Heaven. In that land, there are no
mountains, such as Mount Sumeru and the Encircling Adamantine Mountains.
Likewise, there are neither oceans nor seas, valleys nor gorges. But one can
see those manifestations by the Buddha's power if one so wishes. In that land
there is no hell; neither are there realms of hungry spirits and animals nor
other adverse conditions. Neither do the four seasons of spring, summer, autumn
and winter exist. It is always moderate and pleasant, never cold or hot."
尔时阿难白佛言。世尊。若彼国土无须弥山。其四天王及忉利天。依何而住。
Then,
Ananda asked the Buddha, "If, World-Honored One, there is no Mount Sumeru
in that land, what sustains the Heaven of the Four Kings and the Heaven of the
Thirty-three Gods?"
佛语阿难。第三炎天。乃至色究竟天。皆依何住。
The
Buddha said to Ananda, "What sustains Yama, which is the Third Heaven of
the world of desire, and other heavens up to the Highest Heaven of the world of
form?"
阿难白佛。行业果报不可思议。
Ananda
answered, "The consequences of karma are inconceivable."
佛语阿难。行业果报不可思议。诸佛世界亦不可思议。其诸众生功德善力。住行业之地。故能尔耳。
The
Buddha said to Ananda, "Inconceivable indeed are the consequences of
karma, and so are the worlds of the Buddhas. By the power of meritorious deeds,
sentient beings in that land dwell on the ground of karmic reward. That is why
those heavens exist without Mount Sumeru."
阿难白佛。我不疑此法。但为将来众生。欲除其疑惑。故问斯义。
Ananda
continued, "I do not doubt this myself but have asked you about it simply
because I wished to remove such doubts for the benefit of sentient beings in
the future."
|
Amida's light 弥陀光明 |
佛告阿难。无量寿佛威神光明最尊第一。诸佛光明所不能及。或有佛光照百佛世界。或千佛世界。取要言之。乃照东方恒沙佛刹。南西北方四维上下亦复如是。或有佛光照于七尺。或照一由旬二三四五由旬。如是转倍乃至照一佛刹。
[11]
The Buddha said to Ananda, "The majestic light of the Buddha Amitayus is
the most exalted. No other Buddha's light can match his. The light of some
Buddhas illuminates a hundred Buddha-lands, and that of others, a thousand
Buddha-lands. Briefly, that of Amitayus illuminates the eastern Buddha-land, as
numerous as the sands of the River Ganges. In the same way, it illuminates the
Buddha-lands in the south, west and north, in each of the four intermediate
quarters, above and below. Further, the light of some Buddhas extends seven
feet; that of others, one yojana, or two, three, four or five yojanas; and the
distance covered increases in this way until the light of some Buddhas
illuminates one Buddha-land.
是故无量寿佛号无量光佛。无边光佛。无碍光佛。无对光佛。炎王光佛。清净光佛。欢喜光佛。智慧光佛。不断光佛。难思光佛。无称光佛。超日月光佛。
"For
this reason, Amitayus is called by the following names: the Buddha of Infinite
Light, the Buddha of Boundless Light, the Buddha of Unhindered Light, [270b]
the Buddha of Incomparable Light, the Buddha of the Light of the King of Flame,
the Buddha of Pure Light, the Buddha of the Light of Joy, the Buddha of Light
of Wisdom, the Buddha of Unceasing Light, the Buddha of Inconceivable Light,
the Buddha of Ineffable Light, and the Buddha of the Light Outshining the Sun
and the Moon.
其有众生遇斯光者三垢消灭身意柔软。欢喜踊跃善心生焉。若在三涂勤苦之处。见此光明皆得休息无复苦恼。寿终之后皆蒙解脱。
"If,
sentient beings encounter his light, their three defilements are removed; they
feel tenderness, joy and pleasure; and good thoughts arise. If sentient beings
in the three realms of suffering see his light, they will all be relieved and
freed from affliction. At the end of their lives, they all reach emancipation.
无量寿佛光明显赫照曜十方诸佛国土。莫不闻知。不但我今称其光明。一切诸佛声闻缘觉诸菩萨众。咸共叹誉亦复如是。若有众生。闻其光明威神功德。日夜称说至心不断。随意所愿得生其国。为诸菩萨声闻大众。所共叹誉称其功德。至其然后得佛道时。普为十方诸佛菩萨。叹其光明亦如今也。
"The
light of Amitayus shines brilliantly, illuminating all the Buddha-lands of the
ten quarters. There is no place where it is not perceived. I am not the only
one who now praises his light. All the Buddhas, shravakas, pratyekabuddhas and
bodhisattvas praise and glorify it in the same way. If sentient beings, having
heard of the majestic virtue of his light, glorify it continually, day and
night, with sincerity of heart, they will be able to attain birth in his land,
as they wish. Then the multitudes of bodhisattvas and shravakas will praise
their excellent virtue. Later, when they attain Buddhahood, all the Buddhas and
bodhisattvas in the ten quarters will praise their light, just as I now praise
the light of Amitayus."
佛言。我说无量寿佛光明威神巍巍殊妙。昼夜一劫尚不能尽。
The
Buddha continued, "The majestic glory of the light of Amitayus could not
be exhaustively described even if I praised it continuously, day and night, for
the period of one kalpa."
|
Amida's life-span 寿命无量 |
[0270b16] 佛语阿难。[21]无量寿佛。寿命长久不可称计。汝宁知乎。假使十方世界无量众生皆得人身。悉令成就声闻缘觉。都共集会禅思一心竭其智力。于百千万劫悉共推算。计其寿命长远劫数。不能穷尽知其限极。声闻菩萨天人之众。寿命长短亦复如是。非算数譬喻所能知也。又声闻菩萨。其数难量不可称说。神智洞达威力自在。能于掌中持一切世界。
[12]
The Buddha said to Ananda, "The life of Amitayus is so long that it is
impossible for anyone to calculate it. To give an illustration, let us suppose
that all the innumerable sentient beings in the worlds of the ten quarters were
reborn in human form and that every one became a shravaka or pratyekabuddha.
Even if they assembled in one place, concentrated their thoughts, and exercised
the power of their wisdom to the utmost to reckon the length of the Buddha's
life, even after a thousand million kalpas they could still not reach its
limit. So it is with the life-span of shravakas, bodhisattvas, heavenly beings
and human beings in his land. Similarly, it is not to be encompassed by any
means of reckoning or by any metaphorical expression. Again, the number of the
shravakas and bodhisattvas living there is incalculable. They are fully endowed
with transcendent wisdom and free in their exercise of majestic power; they
could hold the entire world in their hands."
|
The number of the audience at the
first assembly ?/span>无量初会胜众 |
佛语阿难。彼佛初会。声闻众数不可称计。菩萨亦然。能如大目揵连。百千万亿无量无数。于阿僧祇那由他劫。乃至灭度。悉共计挍。不能究了多少之数。譬如大海深广无量。假使有人。析其一毛以为百分。以一分毛沾取一渧。于意云何。其所渧者于彼大海。何所为多。
[13]
The Buddha said to Ananda, "The number of shravakas at the first teaching
assembly of that Buddha was incalculable; so was the number of the
bodhisattvas. Even if an immeasurable and uncountable number of humans
multiplied by millions of kotis should all become like Mahamaudgalyayana and
together reckon their number during innumerable nayutas of kalpas, or even
until they attain Nirvana, they could still not know that number. Let us
suppose that there is a great ocean, infinitely deep and wide, and that one
takes a drop of water out of it with a hundredth part of a split hair. How
would you [270c] compare that drop of water with the rest of the ocean?"
阿难白佛。彼所渧水比于大海。多少之量非巧历算数言辞譬类所能知也。
Ananda
replied, "When the drop of water is compared with the great ocean, it is
impossible even for one skilled in astronomy or mathematics to know the proportion,
or for anyone to describe it by any rhetorical or metaphorical
expressions."
佛语阿难。如目连等。于百千万亿那由他劫。计彼初会声闻菩萨。所知数者犹如一渧。其所不知如大海水。
The Buddha said to Ananda, "Even if people like Mahamaudgalyayana were to
count for millions of kotis of kalpas, the number of the shravakas and
bodhisattvas at the first teaching assembly who could be counted would be like
a drop of water, and the number of sages yet to be counted would be like the
rest of the ocean."
|
Jewelled trees 国中宝树庄严 |
又其国土。七宝诸树周满世界。金树。银树。琉璃树。颇梨树。珊瑚树。玛瑙树。车磲树。或有二宝三宝乃至七宝转共合成。
[14]
Again, seven-jewelled trees completely fill that land. There are some made of
gold, some of silver, and others made of beryl, crystal, coral, ruby or agate.
There are also trees made of two to seven kinds of jewels.
或有金树。银叶华果。或有银树。金叶华果。或琉璃树。玻梨为叶华果亦然。或水精树。琉璃为叶华果亦然。或珊瑚树。玛瑙为叶华果亦然。或玛瑙树。琉璃为叶华果亦然。或车磲树。众宝为叶华果亦然。
"There are gold trees with leaves,
flowers and fruits of silver; silver trees with leaves, flowers and fruits of
gold; beryl trees with leaves, flowers and fruits of crystal; crystal trees
with leaves, flowers and fruits of beryl; coral trees with leaves, flowers and
fruits of ruby; ruby trees with leaves, flowers and fruits of beryl; agate
trees with leaves, flowers and fruits made of various jewels.
或有宝树。紫金为本。白银为茎。琉璃为枝。水精为条。珊瑚为叶。玛瑙为华。车磲为实。或有宝树。白银为本。琉璃为茎。水精为枝。珊瑚为条。玛瑙为叶。车磲为华。紫金为实。或有宝树。琉璃为本。水精为茎。珊瑚为枝。玛瑙为条。车磲为叶。紫金为华。白银为实。或有宝树。水精为本。珊瑚为茎。玛瑙为枝。车磲为条。紫金为叶。白银为华。琉璃为实。或有宝树。珊瑚为本。玛瑙为茎。车磲为枝。紫金为条。白银为叶。琉璃为华。水精为实。或有宝树。玛瑙为本。车磲为茎。紫金为枝。白银为条。琉璃为叶。水精为华。珊瑚为实。或有宝树。车磲为本。紫金为茎。白银为枝。琉璃为条。水精为叶。珊瑚为华。玛瑙为实。
"Again,
there are jewelled trees with purple-gold roots, white-silver trunks, beryl
branches, crystal twigs, coral leaves, ruby flowers and agate fruits. There are
jewelled trees with white-silver roots, beryl trunks, crystal branches, coral
twigs, ruby leaves, agate flowers and purple-gold fruits. There are jewelled
trees with beryl roots, crystal trunks, coral branches, ruby twigs, agate
leaves, purple-gold flowers and white-silver fruits. There are jewelled trees with
crystal roots, coral trunks, ruby branches, agate twigs, purple-gold leaves,
white-silver flowers and beryl fruits. There are jewelled trees with coral
roots, ruby trunks, agate branches, purple-gold twigs, white-silver leaves,
beryl flowers and crystal fruits. There are jewelled trees with ruby roots,
agate trunks, purple-gold branches, white-silver twigs, beryl leaves, crystal
flowers and coral fruits. There are jewelled trees with agate roots,
purple-gold trunks, white-silver branches, beryl twigs, crystal leaves, coral
flowers and ruby fruits.
行行相值。茎茎相望。枝枝相准。叶叶相向。华华相顺。实实相当。荣色光曜不可胜视。清风时发出五音声。微妙宫商自然相和。
"These
jewelled trees are in parallel rows, their trunks are evenly spaced, their
branches are in level layers, their leaves are symmetrical, their flowers
harmonize, and their fruits are well arranged. The brilliant colors of these
trees are so luxuriant that it is impossible [271a] to see them all. When a
pure breeze wafts through them, exquisite sounds of the pentatonic scales, such
as kung and shang, spontaneously arise and make symphonic music.
|
The Bodhi-tree 道场树 |
又无量寿佛。其道场树高四百万里。其本周围五千由旬。枝叶四布二十万里。一切众宝自然合成。以月光摩尼持海轮宝众宝之王。而庄严之。周匝条间垂宝璎珞。百千万色种种异变。无量光炎照曜无极。珍妙宝网罗覆其上。一切庄严随应而现。
[15]
"Again, the Bodhi-tree of the Buddha Amitayus is four million li in
height and five thousand yojanas in circumference at its base. Its branches
spread two hundred thousand li in each of the four directions. It is a
natural cluster of all kinds of precious stones and is adorned with the kings
of jewels, namely, moon-light mani gems and ocean-supporting-wheel gems.
Everywhere between its twigs hang jewelled ornaments with a thousand million different
colors intermingling in various ways, and their innumerable beams shine with
the utmost brilliance. The Bodhi-tree itself is covered with nets of rare,
excellent gems, and on it appear all kinds of ornaments in accordance with
one's wishes.
微风徐动出妙法音。普流十方一切佛国。其闻音者得深法忍。住不退转。至成佛道。不遭苦患。目睹其色。耳闻其音鼻知其香舌尝其味。身触其光。心以法缘。一切皆得甚深法忍。住不退转至成佛道。六根清彻无诸恼患。
"When
a gentle breeze wafts through its branches and leaves, innumerable exquisite
Dharma-sounds arise, which spread far and wide, pervading all the other
Buddha-lands in the ten quarters. Those who hear the sounds attain penetrating
insight into dharmas and dwell in the Stage of Non-retrogression. Until they
attain Buddhahood, their senses of hearing will remain clear and sharp, and
they will not suffer from any pain or sickness. Whether they hear the sounds of
the Bodhi-tree, see its colors, smell its perfumes, taste its flavors, perceive
its lights or conceive of the Dharma in their minds, they all attain profoundly
penetrating insight into dharmas and dwell in the Stage of Non-retrogression.
Until they attain Buddhahood, their six sense-organs will remain sharp and
clear, and they will not suffer from any pain or disease.
阿难。若彼国人天。见此树者得三法忍。一者音响忍。二者柔顺忍。三者无生法忍。此皆无量寿佛威神力故。本愿力故。满足愿故。明了愿故。坚固愿故。究竟愿故。
"Ananda,
when humans and devas of that land see the Bodhi-tree, they will attain three
insights: first, insight into reality through hearing the sacred sounds;
second, insight into reality by being in accord with it; and third, the insight
into the non-arising of all dharmas. These benefits are all bestowed by the
majestic power of Amitayus, the power of his primal vow, his perfectly
fulfilled vow, his clear and manifest vow, his firm vow, and his accomplished
vow."
[0271a18] 佛告阿难。世间帝王有百千音乐。自转轮圣王。乃至第六天上伎乐音声。展转相胜千亿万倍。第六天上万种乐音。不如无量寿国诸七宝树一种音声。千亿倍也。亦有自然万种伎乐。又其乐声无非法音。清畅哀亮微妙和雅。十方世界音声之中最为第一。
The
Buddha said to Ananda, "A king of this world possesses a hundred thousand
kinds of music. From the realm ruled by a wheel-turning monarch up to the Sixth
Heaven, the sounds of the music produced in each higher realm are ten million
kotis of times superior to those of a lower one. The thousands of varieties of
musical sound produced in the Sixth Heaven are a thousand kotis of times
inferior to one sound produced from the seven-jewelled trees in the land of
Amitayus. Again, in that land, there are thousands of varieties of natural
music, which are all, without exception, sounds of the Dharma. They are clear
and serene, full of depth and resonance, delicate and harmonious; they are the
most excellent of sounds in all the worlds of the ten quarters.
|
Glorious adornments 净妙庄严 |
[0271a25] 又讲堂精舍宫殿楼观皆七宝庄严自然化成。复以真珠明月摩尼众宝。以为交露覆盖其上。
[16] "Again, the halls, monasteries,
palaces and pavilions are spontaneous apparitions, all adorned with the seven
jewels and hung with curtains of various other jewels, such as pearls and
moon-bright mani gems.
内外左右有诸浴池。或十由旬。或二十三十。乃至百千由旬。纵广深浅[15]各皆一等。八功德水湛然盈满。清净香洁味如甘露。
"Inside
and out, to right and left, are bathing pools. Some of them are ten yojanas in
length, breadth and depth; some are twenty yojanas, others, thirty, and so on,
until we come to those measuring a hundred thousand yojanas in length, breadth
and depth. They are brimful of the water of eight excellent qualities, clear,
fragrant and tasting like nectar. [271b]
黄金池者底白银沙。白银池者底黄金沙。水精池者底琉璃沙。琉璃池者底水精沙。珊瑚池者底琥珀沙。琥珀池者底珊瑚沙。车磲池者底玛瑙沙。玛瑙池者底车磲沙。白玉池者底紫金沙。紫金池者底白玉沙。或二宝三宝。乃至七宝转共合成。
"There
are golden pools with beds of silver sand; silver pools with beds of golden
sand; crystal pools with beds of beryl sand; beryl pools with beds of crystal
sand; coral pools with beds of amber sand; amber pools with beds of coral sand;
agate pools with beds of ruby sand; ruby pools with beds of agate sand;
white-jade pools with beds of purple-gold sand; purple-gold pools with beds of
white-jade sand. Others are composed of two to seven jewels.
其池岸上有栴檀树。华叶垂布香气普熏。天优钵罗华。钵昙摩华。拘物头华。分陀利华。杂色光茂弥覆水上。
"On
the banks of these pools are sandalwood trees, whose flowers and leaves hang
down and diffuse perfumes everywhere. Heavenly lotuses of blue, pink, yellow
and white bloom profusely in various tints and tones, completely covering the
surface of the water.
彼诸菩萨及声闻众。若入宝池。意欲令水没足。水即没足。欲令至膝。即至于膝。欲令至腰。水即至腰。欲令至颈。水即至颈。欲令灌身。自然灌身。欲令还复。水辄还复。调和冷暖自然随意。开神悦体荡除心垢。清明[19]澄洁净若无形。宝沙映彻无深不照。微澜回流转相灌注。安详徐逝不迟不疾。波扬无量自然妙声。随其所应莫不闻者。或闻佛声。或闻法声。或闻僧声。或寂静声。空无我声。大慈悲声。波罗蜜声。或十力无畏。不共法声。诸通慧声。无所作声。不起灭声。无生忍声。乃至甘露灌顶众妙法声。如是等声。称其所闻欢喜无量。随顺清净离欲寂灭真实之义。随顺三宝力无所畏不共之法。随顺通慧菩萨声闻所行之道。无有三涂苦难之名。但有自然快乐之音。是故其国名曰极乐。
"If
bodhisattvas and shravakas in that land enter the jewel-ponds and wish the
water to rise to their ankles, it rises to their ankles. If they wish it to
rise to their knees, it rises to their knees. If they wish it to rise to their
waists, it rises to their waists. If they wish it to rise to their necks, it
rises to their necks. If they wish it to pour over their bodies, it
spontaneously pours over their bodies. If they wish it to recede, it recedes.
Its temperature is moderate, cool or warm, according to their wishes. The water
comforts the body and refreshes the mind, washing away their mental
defilements. Clear and pure, the water is so transparent that it seems
formless. The jewel-sand shines so brightly that even the depth of the water
cannot prevent its brilliance from being seen. The rippling water forms
meandering streams, which join and flow into each other. Their movement is
peaceful and quiet, neither too fast nor too slow, and their ripples spontaneously
produce innumerable wonderful sounds. One can hear whatever sound one wishes.
For example, some hear the sound 'Buddha,' some hear the sound 'Dharma,' some
'Sangha,' others hear 'tranquillity,' 'emptiness and non-self,' 'great
compassion,' 'paramita,' 'ten powers,' 'fearlessness,' 'special qualities,'
'supernatural powers,' 'non-activity,' 'neither arising nor perishing,'
'insight into the non-arising of all dharmas,' and so on until the various
sounds of the wonderful Dharma, such as 'the sprinkling of nectar upon the head
of a bodhisattva,' are heard. As one hears those sounds, one attains
immeasurable joy and accords with the principles of purity, absence of desires,
extinction, and reality. One is in harmony with the Three Treasures, the Buddha's
powers, fearlessness and special qualities, and also with supernatural powers
and other methods of practice for bodhisattvas and shravakas. Not even the
names of the three realms of suffering are heard there, but only Nirvanic
sounds of bliss. For this reason, that land is called 'Peace and Bliss'."
|
Bodily appearance of the inhabitants
and the pleasures they enjoy 依正双叹 |
阿难。彼佛国土诸往生者。具足如是清净色身。诸妙音声神通功德。所处宫殿衣服饮食。众妙华香庄严之具。犹第六天自然之物。
[17]
"Ananda, those born in that Buddha-land are endowed with such bodies of
purity and provided with various exquisite sounds, supernatural powers and
virtues. The palaces in which they dwell, their clothing, food and drink, the
wonderful flowers, and the various kinds of incense and adornments are like
those naturally provided in the Sixth Heaven of the world of desire.
若欲食时。七宝应器自然在前。金银琉璃车磲玛瑙珊瑚虎珀明月真珠。如是众钵随意而至。百味饮食自然盈满。虽有此食实无食者。但见色闻香。意以为食。自然饱足。身心柔软无所味著。事已化去时至复现。
"At
mealtimes, plates made of the seven jewels -- namely, gold, silver, beryl,
agate, ruby, [271c] coral, and amber, and also moon-bright pearl --
spontaneously appear, filled with food and drink of a hundred tastes, according
to one's wishes. Although the food is offered, no one actually eats it. Once it
has been seen and smelt, one naturally feels that it has been eaten, and so is
satisfied; thus one feels relaxed in mind and body, free from attachment to the
sense of taste. When the meal is over, everything disappears, but reappears at
the next mealtime.
彼佛国土清净安隐微妙快乐。次于无为泥洹之道。其诸声闻菩萨人天。智慧高明神通洞达。咸同一类形无异状。但因顺余方故有人天之名。颜貌端正超世希有。容色微妙非天非人。皆受自然虚无之身无极之体。
"That
Buddha-land, like the realm of unconditioned Nirvana, is pure and serene,
resplendent and blissful. The shravakas, bodhisattvas, heavenly beings and
humans there have lofty and brilliant wisdom, and are masters of the
supernatural powers. They are all of one form, without any differences, but are
called 'heavenly beings' and 'humans' simply by analogy with the states of
existence in other worlds. They are of noble and majestic countenance,
unequaled in all the worlds, and their appearance is superb, unmatched by any
being, heavenly or human. They are all endowed with bodies of Naturalness,
Emptiness, and Infinity."
|
Karmic rewards of a beggar and a king ?/span>?/span>譬说因果 |
[0271c10] 佛告阿难。譬如世间贫穷乞人在帝王边。形貌容状宁可类乎。
[18] The Buddha said to Ananda, "If a
beggar in extreme poverty sits by the side of a king, how can their appearances
be compared?"
阿难白佛。假令此人在帝王边。羸陋丑恶无以为喻。百千万亿不可计倍。所以然者。贫穷乞人底极厮下。衣不蔽形食趣支命。饥寒困苦人理殆尽。皆坐前世不殖德本。积财不施富有益悭。但欲唐得贪求无厌。不信修善犯恶山积。如是寿终财宝消散。苦身积聚为之忧恼。于己无益徒为他有。无善可怙无德可恃。是故死堕恶趣受此长苦。罪毕得出生为下贱。愚鄙斯极示同人类。
Ananda
replied, "If such a man sits by the side of a king, his emaciated, mean
and ragged appearance cannot be compared with the king's. His appearance is a
thousand million kotis or even incalculable times inferior to the king's. What
is the reason for this? The conditions of a beggar in extreme poverty--being at
the lowest social level, with barely enough clothes to cover his body, scarcely
enough food to sustain his life, with hunger and cold always tormenting him,
and having almost lost in human contact -- are all the result of his misdeeds
in former lives. In the past he did not cultivate roots of virtue, but instead,
accumulated riches without giving anything to others. He became more miserly as
his wealth increased, desired to obtain more, insatiably hankered after further
acquisitions and gave no thought to good actions. Thus he piled up a mountain
of evil karma. When his life ended, all his wealth was gone, and what he had
accumulated with great toil and worry was of no avail to him; all passed in
vain into the possession of others. Having no stock of merit on which to depend
and no virtue on which to rely, after death he fell into one of the evil
realms, where he suffered pain for a long period. When his karmic retributions
ended, he was able to escape, but was reborn into a lower class; being foolish,
base and inferior, he barely maintains the appearance of a human being.
所以世间帝王人中独尊。皆由宿世积德所致。慈惠博施仁爱兼济。履信修善无所违诤。是以寿终福应得升善道。上生天上享兹福乐。积善余庆今得为人。遇生王家自然尊贵。仪容端正众所敬事。妙衣珍膳随心服御。宿福所追故能致此
"The
king of a country is the most Honored of all men. This is the reward for
virtues accumulated in former lives, in which he, with a compassionate heart,
gave generously to many, saved people from suffering through kindness and
benevolence, performed good deeds with sincerity, and never disputed with
others. When that life ended, he was rewarded by rebirth into a higher state.
Born in a heavenly realm, he enjoyed bliss and happiness. His accumulated
virtues produced such a surplus of goodness that, when he was reborn as a man
in this life, his birth was, deservedly, into a royal family. Being naturally
noble, his dignified and majestic demeanor commands the respect of his people,
and superb clothes and sumptuous food are prepared and served to him as he
pleases. All this is a reward for virtues from his past lives."
|
Comparison between heavens and the
Pure Land ?/span>诸天与极乐之比较 |
[0271c27] 佛告阿难。汝言是也。计如帝王。虽人中尊贵形色端正。比之转轮圣王。甚为鄙陋。犹彼乞人在帝王边。转轮圣王威相殊妙天下第一。比忉利天王。又复丑恶不得相喻。万亿倍也。假令天帝比第六天王。百千亿倍不相类也。设第六天王。比无量寿佛国菩萨声闻。光颜容色不相及逮。百千万亿不可计倍。
[19]
The Buddha said to Ananda, "What you say is true. Even though a king is
the noblest of all men and has a regal countenance, if he is compared with a
wheel-turning monarch, he will appear as base and inferior as a beggar beside a
king. Likewise, however excellent and unrivaled the majestic appearance of such
a monarch may be, [272a] if he is compared with the lord of the Heaven of the
Thirty-three Gods, he will also appear incomparably inferior, even ten
thousands kotis of times more so. Again, if this heavenly lord is compared with
the lord of the Sixth Heaven, he will appear a hundred thousand kotis of times
inferior. If the lord of the Sixth Heaven is compared with a bodhisattva or a
shravaka dwelling in the land of Amitayus, his countenance and appearance will
be far from matching those of the bodhisattva or shravaka, being a thousand
million kotis of times or even incalculable times inferior."
|
Pleasures in the Pure Land ?/span>?/span>极乐净土之快乐 |
[0272a06] 佛告阿难。无量寿国其诸天人。衣服饮食华香璎珞。诸盖幢幡微妙音声。所居舍宅宫殿楼阁。称其形色高下大小。或一宝二宝。乃至无量众宝。随意所欲应念即至。又以众宝妙衣遍布其地。一切人天践之而行。无量宝网弥覆佛上。皆以金缕真珠百千杂宝奇妙珍异。庄严绞饰周匝四面。垂以宝铃。光色晃曜尽极严丽。自然[5]德风徐起微动。其风调和不寒不暑。温凉柔软不迟不疾。吹诸罗网及众宝树。演发无量微妙法音。流布万种温雅德香。其有闻者尘劳垢习自然不起。风触其身皆得快乐。譬如比丘得灭尽三昧。
[20]
The Buddha said to Ananda, "Devas and humans in the land of Amitayus are
each provided with robes, food and drink, flowers, perfume, ornaments, silken
canopies and banners, and are surrounded by exquisite sounds. Their abodes,
palaces, and pavilions are exactly in accordance with the size of their bodies.
One, two or even innumerable jewels appear before them, as soon as they wish.
In addition, beautiful jewelled fabric covers the ground where all the devas
and humans walk. In that Buddha-land there are innumerable jewelled nets, all
adorned with skeins of gold thread, pearls, and a hundred thousand kinds of
rare and marvelous treasures. All around the nets hang jewelled bells of the
utmost beauty, which shine brilliantly. When a natural breeze of virtue arises
and gently blows, it is moderate in temperature, neither cold nor hot,
refreshing and soft to the senses, and moves neither too slowly nor too
quickly. When the breeze wafts over the nets and the various jewelled trees,
countless excellent sounds of the Dharma are heard, and ten thousand kinds of
delicate fragrances of virtue are diffused. If one smells those fragrances,
one's impurities and passions spontaneously cease to arise. If touched by the
breeze itself, one enjoys the same pleasure as a monk who has entered the
Samadhi of Extinction.
|
Flowers and innumerable rays of light
emitted from them 宝莲华光 |
又风吹散华遍满佛土。随色次第而不杂乱。柔软光泽馨香芬烈。足履其上陷下四寸。随举足已还复如故。华用已讫地辄开裂。以次化没清净无遗。随其时节风吹散华。如是六反。又众宝莲华周满世界。一一宝华百千亿叶。其叶光明无量种色。青色青光。白色白光。玄黄朱紫光色亦然。炜烨焕烂明曜日月。一一华中。出三十六百千亿光。一一光中。出三十六百千亿佛。身色紫金相好殊特。一一诸佛。又放百千光明。普为十方说微妙法。如是诸佛。各各安立无量众生于佛正道。
[21]
"Again, as the breeze blows, flowers are scattered throughout the
Buddha-land; they spontaneously divide into different colors, not mixed
together. They are soft and pleasant to touch, glow brilliantly, and diffuse
rich fragrances. When one's foot is placed on them, they sink down four inches,
but when the foot is lifted, they rise to their former level. When the flowers
have served their purpose, the earth opens up and they vanish, leaving the
ground clean and without trace of them. At the right moment, six times a day,
the breeze wafts, scattering the flowers in this way. Moreover, lotus-flowers
of various jewels fill the land; each has a hundred thousand kotis of petals
with lights of numerous colors -- blue lotuses glow with a blue light, white
ones with a white light, and, likewise, dark blue, yellow, red, and purple
lotuses glow with lights of their respective colors. The brilliance of these
lights is so magnificent that it outshines the sun and the moon. Each flower
emits thirty-six hundred thousand kotis of rays of light, each sending forth
thirty-six hundred thousand kotis of Buddhas. The bodies of these Buddhas are
purple-gold, and their physical characteristics and marks are superb beyond
compare. Each Buddha emits a hundred thousand rays of light and expounds the
wonderful Dharma to beings in the ten quarters, thus setting innumerable beings
on the right Path [272b] of the Buddha.
佛说无量寿经卷上
End of Part One of
The Sutra on the Buddha
of Infinite Life
简体汉英对照:肖越 于京都知恩院
Revised