The Translation
[F.109.a]
1.1Homage to all buddhas and bodhisattvas.
1.1禮敬所有佛陀和菩薩。
Thus did I hear at one time. The Blessed One was staying with a large saṅgha of monks in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s park. At dawn, the venerable Ānanda donned his lower and upper robes, took up his alms bowl, and went to Śrāvastī on his alms round. [F.109.b] As he was making his alms round through Śrāvastī, the venerable Ānanda noticed a palace with its interior and exterior swept and polished, its doors bolted shut, and its windows shuttered. Seeing this, he thought to himself, “What if someone were to build a palace like this one and offer it to the saṅgha of monks throughout the four directions, while someone else were to either create a statue of the Thus-Gone One the size of a thumb, or take a relic the size of a mustard seed after a thus-gone one’s parinirvāṇa and place it within a stūpa with a dome the size of an amalaki fruit, insert a central pole the size of a needle, and affix to it a canopy the size of a jujube leaf? Between these two, whose merit would increase the most?”
我這樣聽過。世尊當時與一大群比丘僧伽住在舍衛城，住在祇樹給孤獨園。在清晨，尊者阿難穿上下衣和上衣，拿起缽盂，前往舍衛城進行乞食。尊者阿難在舍衛城進行乞食時，注意到一座宮殿，其內外都打掃得乾淨光亮，其門戶緊閉，其窗戶都關上了。看到這座宮殿後，他心裡想：「如果有人建造這樣的一座宮殿，將其獻給四面八方的比丘僧伽，而另有人要麼創造一尊如來雕像，大小如拇指，要麼在一位如來般涅槃後取其舍利一粒如芥子般大小，將其放置在一座塔中，塔頂有蔽日傘，大小如油脂球，插上中心柱，大小如針，並將一把傘蓋安裝在上面，大小如棗葉。在這兩者之間，誰的福德會增長得最多呢？」
1.2Returning from his alms round in Śrāvastī, the venerable Ānanda ate his food. As he was abstaining from any subsequent food, he put away his alms bowl and robes, and washed his feet. He then went before the Blessed One, bowed his head at his feet, and sat to one side.
1.2尊敬的阿難從舍衛城的乞食回來，吃完了他的食物。當他開始禁食之後的食物時，他收好了他的缽和袍子，洗淨了他的雙腳。然後他來到世尊面前，在世尊的雙腳前頂禮，坐在一旁。
1.3Seated to one side, the venerable Ānanda addressed the Blessed One: “Master, at dawn I donned my lower and upper robes, took up my alms bowl, and went to Śrāvastī on my alms round. As I went through Śrāvastī, Master, I noticed a palace with its interior and exterior swept and polished, its doors bolted shut, and its windows shuttered. Seeing this, I thought to myself, ‘What if someone were to build a palace like this one and offer it to the saṅgha of monks throughout the four directions, while someone else were to either create a statue of the Thus-Gone One the size of a thumb, or take a relic the size of a mustard seed after a thus-gone one’s parinirvāṇa and place it within a stūpa with a dome the size of an amalaki fruit, insert a central pole the size of a needle, and affix to it a canopy the size of a jujube leaf? [F.110.a] Between these two, whose merit would increase the most?’ This is the issue I present to the Blessed One.”
1.3坐在一旁的尊者阿難向世尊說道："尊者，清晨時我穿上下衣和上衣，拿起缽盂，前往舍衛城乞食。我在舍衛城裡走動時，看到一座宮殿，其內外都打掃得乾乾淨淨，門都上了閂，窗戶也都關好了。看到這座宮殿，我心裡想到：'假如有人建造一座這樣的宮殿，獻給四方的比丘僧伽，而另有一人，要麼塑造一尊如來像，大小只有大拇指那麼大；要麼在如來般涅槃後，取下芥子粒大小的舍利，將其放入一座塔裡，塔頂的圓蓋只有阿瑪拉枳果那麼大，插入一根針那麼細的中心柱，並在上面安置一把棗葉那麼大的華蓋。這兩種功德相比，誰的功德增長得最多呢？'這就是我要呈獻給世尊的問題。"
1.4“Excellent, Ānanda. Excellent indeed,” responded the Blessed One to the venerable Ānanda. “Ānanda, you have asked, ‘What if someone were to build a palace like that one and offer it to the saṅgha of monks throughout the four directions, while someone else were to either create a statue of the Thus-Gone One the size of a thumb, or take a relic the size of a mustard seed after a thus-gone one’s parinirvāṇa and place it within a stūpa with a dome the size of an amalaki fruit, insert a central pole the size of a needle, and affix to it a canopy the size of a jujube leaf? Between these two, whose merit would increase the most?’ Your question is excellent and well articulated, and your inquiry virtuous. This being so, Ānanda, listen well and keep in mind what I am about to teach.
1.4「很好，阿難，實在很好，」世尊回應尊者阿難說，「阿難，你問道：『假如有人建造了這樣的宮殿並將其獻給四面八方的僧伽，而另有一人要麼創造一尊拇指大小的如來像，要麼在如來般涅槃後取一粒芥子大小的舍利，將其放在圓頂如阿瑪拉基果般大小的塔內，安插一根針尖般大小的中心柱，並在其上安裝一片棗葉般大小的華蓋？這兩者之間，誰的福德會增長最多？』你的問題非常好，表達也很清楚，你的詢問也很有德行。既然如此，阿難，你要好好聽著，記住我現在要教導你的。」
1.5“Ānanda, what if someone were to build a palace like that one and offer it to the saṅgha of monks throughout the four directions, while someone else were to either create a statue of the Thus-Gone One the size of a thumb, or take a relic the size of a mustard seed after a thus-gone one’s parinirvāṇa and place it within a stūpa with a dome the size of an amalaki fruit, insert a central pole the size of a needle, and affix to it a canopy the size of a jujube leaf? Ānanda, the merit of the former would not even come close to a hundredth of the merit of the latter. It would not even come close to a thousandth, a hundred-thousandth, any number or fraction, or anything comparable or relative to that. Why? Because the thus-gone, worthy, and completely perfected buddhas possess these immeasurable qualities: they possess immeasurable discipline, immeasurable samādhi, immeasurable insight, immeasurable liberation, [F.110.b] and the immeasurable wisdom and vision of liberation.
1.5「阿難，假如有人建造一座這樣的宮殿，供養四方僧伽的比丘，而另有人要麼塑造一尊拇指大小的如來像，要麼在如來般涅槃後取一粒芥子大小的舍利，將其安置在一座圓頂如阿瑪拉基果大小的塔內，插入一根針尖大小的中心柱，在其上裝飾一面棗葉大小的華蓋？阿難，前者的福德不及後者的百分之一。它甚至不及千分之一、十萬分之一，或任何其他數字比例，或任何相比或相關的東西。為什麼呢？因為如來、值得尊敬的、完全圓滿的佛陀具有這些無量的功德：他們具有無量的戒律、無量的三昧、無量的慧、無量的解脫，以及無量的解脫的智慧和見解。」
1.6“Ānanda, what if all of Jambudvīpa, measuring seven thousand leagues in length and breadth, were filled with stream enterers, once-returners, non-returners, arhats, and pratyekabuddhas, just like rice paddies, sesame fields, bamboo groves, reed groves, or sugar cane groves? And what if someone offered them as many robes, alms, sets of bedding, curative medicines, and other supplies as they desired for as long as they lived and then, when they all had passed into parinirvāṇa, created stūpas and venerated them with canopies, cymbals, banners, perfumes, incense, garlands, powders, and ointments? What if someone else were to either create a statue of the Thus-Gone One the size of a thumb, or take a relic the size of a mustard seed after a thus-gone one’s parinirvāṇa and place it within a stūpa with a dome the size of an amalaki fruit, insert a central pole the size of a needle, and affix to it a canopy the size of a jujube leaf? Ānanda, the merit of the former would not even come close to a hundredth of the merit of the latter. It would not even come close to a thousandth, or a hundred-thousandth, any number or fraction, or anything comparable or relative to that. Why? Because the thus-gone, worthy, and completely perfected buddhas possess these immeasurable qualities: they possess immeasurable discipline, immeasurable samādhi, immeasurable insight, immeasurable liberation, and the immeasurable wisdom and vision of liberation.
1.6阿難，假如整個閻浮提，長寬各七千由旬，都充滿了須陀洹、斯陀含、阿那含、阿羅漢和辟支佛，就像稻田、芝麻田、竹林、蘆葦林或甘蔗林一樣密集。假如有人在他們活著時供養他們想要的衣服、飲食、床褥、醫藥和其他物品，並在他們全部般涅槃後，為他們建造塔廟，用傘蓋、銅鈸、幡旗、香水、香料、花環、香粉和香膏等來尊崇供養。再假如有另一個人製作了一座拇指大小的如來像，或者取得了一位如來般涅槃後芥子大小的舍利，將其放入一個庵摩羅果大小的塔頂的塔中，插入一根針大小的中柱，並在上面安裝一個棗葉大小的傘蓋。阿難，前者所得的功德，還不到後者功德的百分之一。也不到千分之一、十萬分之一，或任何其他的數值、分數、比較或相對關係。為什麼呢？因為如來、應供、正遍知佛具有這些不可衡量的特質：具有不可衡量的戒律、不可衡量的三昧、不可衡量的慧、不可衡量的解脫，以及不可衡量的解脫的智慧和見解。
1.7“Ānanda, the same may be said of the eastern continent of Videha, measuring eight thousand leagues in length and breadth,” including everything stated above, from “were filled with stream enterers…” up to “…wisdom and vision of liberation. [F.111.a]
1.7「阿難，東洲毘提訶也是如此，長寬各八千由旬，」包括上面所述的全部內容，從「充滿了須陀洹……」直到「……解脫的智慧和見解。」
1.8“Ānanda, the same may be said of the western continent of Godānīya, measuring nine thousand leagues in length and breadth,” including everything stated above, from “were filled with stream-enterers…”
1.8「阿難，西牛貨洲也是如此，長寬各九千由旬，」包括上述所有內容，從「充滿了須陀洹……」開始。
1.9“Ānanda, the same may be said of the northern continent of Kuru, measuring ten thousand leagues in length and breadth,” including everything stated above, from “were filled with stream-enterers…”
1.9「阿難，北俱盧州也是同樣的道理，其長寬各為一萬由旬，」包括以上所述的一切內容，從「充滿須陀洹、斯陀含、阿那含、阿羅漢和辟支佛……」到「……解脫的智慧和見解。」
1.10“Ānanda, Śakra’s Palace of Victory is supported by eighty-four thousand pillars, each of which is made of exquisite blue beryl. Ānanda, the Palace of Victory is covered in gold dust, sprinkled with sandalwood water, decorated with golden lattice, and encircled with golden chimes. Ānanda, what if someone were to fill the trichiliocosm only with palaces like the Palace of Victory and offer it to the saṅgha of monks throughout the four directions, while someone else were to take a relic the size of a mustard seed after a thus-gone one’s parinirvāṇa…” and so forth as above.
1.10「阿難，釋提桓因的勝殿由八萬四千根柱子支撐，每根柱子都是由精美的藍寶石製成。阿難，勝殿覆蓋著金塵，灑著檀香水，裝飾著金色的格子，周圍環繞著金色的風鈴。阿難，假如有人用像勝殿這樣的宮殿填滿三千大千世界，將其供奉給四方的比丘僧伽，而另有一人取下如來般涅槃後一粒芥子大小的舍利……」以此類推，如上所述。
1.11“Ānanda, after Ajātaśatru, son of Vaidehī and king of Magadha, murders his father who is a stream enterer, and has engaged in the virtuous acts praised by the buddhas to fervently respect, venerate, serve, worship, honor, and supplicate the eight portions of the relics as a way of worshiping the relics of the Thus-Gone One, he will be reborn once in the hells, where those actions, those roots of virtue, and those past wholesome deeds will free him and prevent him from regressing to lower rebirth for the next twenty eons. He will then shave his head and beard, don the saffron robes, and go forth from his home into homelessness. He will manifest the state of a pratyekabuddha and become known as Vijayasena the pratyekabuddha. Why? Because the thus-gone, worthy, and completely perfected buddhas possess these immeasurable qualities: [F.111.b] they possess immeasurable discipline, immeasurable samādhi, immeasurable insight, immeasurable liberation, and the immeasurable wisdom and vision of liberation.
1.11「阿難，韋提希之子、摩竭陀王阿闍世王殺害了他的父親——一位須陀洹——之後，他從事了諸佛所讚許的福業，以熱烈的恭敬、尊崇、侍奉、禮拜、尊重和祈禱的方式，供養舍利的八份作為供養如來舍利的方式。他將在地獄中投生一次，而那些行為、那些善根和那些過去的福業將會解脫他，並在接下來的二十劫中防止他退墮到更低的投生。之後，他將剃除頭髮和鬍鬚，穿上黃褐色的袍子，離家出家進入無家的生活。他將展現辟支佛的狀態，並以勝軍辟支佛的名字聞名。為什麼呢？因為如來、應供、完全圓滿的佛陀擁有這些無量的質量：他們擁有無量的戒律、無量的三昧、無量的慧、無量的解脫，以及無量的解脫的智慧和見解。」
1.12“You should understand, Ānanda, it is because the thus-gone, worthy, and completely perfected buddhas possess these immeasurable qualities that the result of worshiping them is also immeasurable.”
1.12「阿難，你應當明白，因為如來、應供、正等覺的佛陀擁有這些不可測量的品質，所以供養他們的果報也是不可測量的。」
1.13As this Dharma discourse was being taught, the vast earth began to quake in six ways: the east rose as the west sank, the west rose as the east sank, the south rose as the north sank, the north rose as the south sank, the center rose as the borders sank, and the borders rose as the center sank.
1.13在這個法門被宣說的時候，廣大的大地以六種方式震動：東邊升起西邊沉下，西邊升起東邊沉下，南邊升起北邊沉下，北邊升起南邊沉下，中央升起邊緣沉下，邊緣升起中央沉下。
1.14The venerable Ānanda then asked the Blessed One, “What is the name of this Dharma discourse, Blessed One? How should I remember it?”
1.14尊者阿難於是請問世尊說：「世尊，這部法門叫什麼名字？我應該如何受持它？」
1.15The Blessed One replied, “Ānanda, remember this Dharma discourse as The Drum of Amṛta. You may also remember it as The Great Rumble.”
1.15世尊回答說：「阿難，你應當記住這部法門為《甘露鼓》。你也可以記住它為《大動》。」
1.16The venerable Ānanda then praised and rejoiced in what the Blessed One had taught. He bowed at the Blessed One’s feet and circumambulated him three times before leaving the Blessed One’s presence.
1.16尊者阿難隨後讚歎並歡喜世尊所宣說的法門。他在世尊的足下頂禮，並繞世尊三圈後離開世尊的所在之處。
1.17This completes the noble Mahāyāna sūtra “The Great Rumble.”
1.17（結尾）