安樂集 2.50

2.50

第二、彌陀、釋迦二佛比挍者。謂此佛釋迦如來八十年住世，暫現即去，去而不返，比於忉利諸天，不至一日。又釋迦在時，救緣亦弱，如毘舍離國，救人現患等。何者？時毘舍離國人民，遭五種惡病：一者、眼赤如血；二者、兩耳出膿；三者、鼻中流血；四者、舌噤無聲；五者、所食之物化為麁澁；六、識閉塞猶如醉人。有五夜叉：或名訖拏迦羅，面黑如墨而有五眼，狗牙上出吸人精氣，良醫耆婆盡其道術，所不能救。時有月蓋長者為首，部領病人，皆來歸佛，叩頭求哀。爾時世尊起無量悲愍，告病人曰：「西方有阿彌陀佛、觀世音、大勢至菩薩，汝等一心合掌求見。」於是大眾皆從佛勸，合掌求哀。爾時彼佛放大光明，觀音、大勢一時俱到，說大神呪，一切病苦，皆悉消除，平復如故。然二佛神力應亦齊等，但釋迦如來不申己能，故顯彼長，欲使一切眾生莫不齊歸，是故釋迦處處歎歸，須知此意也。是故曇鸞法師，正意歸西，故傍《大經》，奉讚云：「安樂聲聞菩薩眾，人天智慧咸洞達，身相莊嚴無殊異，但順他方故列名。顏容端正無可比，精微妙軀非人天，虛無之身無極體，是故頂禮平等力。」

"Second, the comparison between the two Buddhas, Amitābha and Śākyamuni: The Buddha of this realm, Śākyamuni Tathāgata, dwelt in the world for eighty years, appearing momentarily and then departing, departing and not returning, which, compared to the devas of Trāyastriṃśa, does not amount to a single day. Moreover, while Śākyamuni was present, the conditions for saving beings were also weak, such as saving people from their present afflictions in the country of Vaiśālī. Why so? At that time, the people of the country of Vaiśālī suffered from five kinds of evil diseases: first, eyes red as blood; second, both ears discharging pus; third, blood flowing from the nose; fourth, tongues clamped mute without sound; fifth, food consumed turned coarse and astringent; sixth, consciousness obstructed as if intoxicated. There were five yakṣas, one named Kṛṣṇakāla, whose face was black as ink, with five eyes and dog-like fangs protruding upward to suck people's vital essence. Even with the skilled physician Jīvaka exhausting his arts, they could not be saved. At that time, with the elder Candraprabha at their head, leading the sick people, they all came to take refuge in the Buddha, kowtowing and begging for mercy. At that time, the Bhagavat aroused immeasurable compassion and told the sick people: 'In the west there is Amitābha Buddha, Avalokiteśvara, and Mahāsthāmaprāpta Bodhisattva; with one mind, join your palms and seek to see them.' Thereupon, the great assembly all followed the Buddha's encouragement, joined their palms, and begged for mercy. At that time, that Buddha emitted a great light, and Avalokiteśvara and Mahāsthāmaprāpta arrived together simultaneously, speaking a great dhāraṇī, so that all the painful afflictions of illness were entirely dispelled, returning to normal as before. However, the divine powers of the two Buddhas should also be equal; yet Śākyamuni Tathāgata did not display his own capacity, purposely manifesting the other's excellence, wishing to cause all sentient beings to take refuge together without exception. Therefore, Śākyamuni repeatedly praised and urged taking refuge [there]; one must understand this intention. For this reason, Dharma Master Tanluan, with his primary intent set on returning to the west, based himself on the *Larger Sūtra* and reverently praised: 'The assembly of śrāvakas and bodhisattvas of Peace and Bliss, / The wisdom of humans and devas is completely penetrating. / Their bodily marks and adornments are without distinction; / It is only to conform to other realms that names are listed. / Their facial features and countenances are upright and beyond compare, / Their refined and wondrous forms are neither human nor deva. / Their bodies of emptiness and limitless substance— / Therefore do I bow my head to the power of equality.'"