法苑珠林 62.15

62.15

又佛說除災患經云。爾時維耶離國。沴氣疾病死亡無數。無所歸趣。國王大臣集會博議。國遭災患非邪所摧。疫火所燒死亡無數。當以何宜以除災害。或有議言。當於諸城門設祠祀壇。或有議言。當於城中四衢路頭立大祠祀禳却災氣。時眾會中有一長者。名曰彈尼（晉言才明）奉佛五戒修行十善。議曰。唯聽所言國遭災患死亡無數。如仁等議害生救命。豈得然乎。以先世時所行不善。今遭斯厄。當設方便以善禳惡永與苦別。如何反倒行害求安。長夜受苦無有出期。時諸大會問才明曰。當設何宜。才明對曰。世有大千天人之師。一切覆護慈愍眾生。號名為佛。獨步三界。若能降致光臨國者。災害可除。人畜安泰。大眾聞之莫不稱善。如仁所言。甚成大快。佛在王舍阿闍世國。與吾國相嫌。豈當聽來。才明曰。佛興出世志存救苦。猶如虛空無所罣礙。亦如日光莫不蒙育。佛憐國厄必來無疑。但遣重貢。辭謝闍王。而得和協。國王大臣皆同意言。唯清信士長者才明。是佛弟子可以為使。爾時才明受使欲往。大眾皆起向佛方面。叉手長跪五體投地。以頂禮佛。於是才明受命為使。詣王舍城通書啟貢。具陳來意。王告才明。可詣佛所宣遺國命。於是才明辭詣竹林。行到精舍見佛世尊。盡虔禮敬具申請意。時佛默然許其所請。才明見佛受請歡喜無量。時王舍國境一切神祇天龍鬼神。知佛受請當詣他國。莫不騷動慘然不悅。於是闍王與群臣一切大眾數億千人。五體投地。自歸悔過。垂泣送佛。佛現神變到維耶離。舉國人民五體作禮。自投佛足歸命三寶。香華伎樂繒蓋幢幡奉迎世尊。香華覆地。尋路供養。日日不絕。至于國城。佛與聖眾天龍鬼神。住于城門。以金色臂德相之手。觸城門閫。以梵清淨八種之聲。而說偈言。

Furthermore, the Sūtra on Eliminating Calamities and Disasters Spoken by the Buddha states: At that time, in the country of Vaiśālī, pestilential vapours and epidemics caused countless deaths, and the people had nowhere to turn. The king and ministers assembled to discuss the matter extensively: 'Our country has encountered disasters and calamities; this is not the ruin brought by evil spirits, but countless deaths burned by the fire of pestilence. What appropriate measure should be taken to eliminate the disaster and calamity?' Some suggested: 'We should establish sacrificial altars at all the city gates.' Some suggested: 'We should set up a great sacrificial offering at the crossroads in the center of the city to avert the pestilential vapours.' At that time, in the assembly there was an elder named Dānī (in the language of the Jin: Caiming ['Talented and Bright']), who upheld the Buddha's five precepts and cultivated the ten wholesome deeds. He proposed: 'I have heard only your words that the country has encountered disasters and calamities with countless deaths. But as you gentlemen propose, to harm life to save life—how could that be right? It is because of unwholesome deeds done in past lives that we now suffer this plight. We should devise an expedient method to avert evil with good and forever part from suffering. How could we perversely commit killing to seek peace, suffering in the long night with no time of escape?' The great assembly then asked Caiming: 'What appropriate measure should be devised?' Caiming replied: 'In the world there is a Teacher of the Great Trichiliocosm of gods and humans, who covers and protects all, and has compassionate pity for sentient beings, titled Buddha, who treads alone in the three realms. If we can bring him to grace our country with his presence, the disasters and calamities can be eradicated, and humans and livestock will be safe and tranquil.' When the great assembly heard this, none failed to praise it as good, saying: 'As you have spoken, it would indeed be a great joy. But the Buddha is in the country of Ajātaśatru in Rājagṛha, which bears enmity toward our country; how could he allow him to come?' Caiming said: 'The Buddha's appearance in the world is aimed at saving beings from suffering; he is like empty space, unobstructed by anything, and like the light of the sun, nurturing everything without exception. The Buddha pities our country's plight and will surely come without doubt. We need only send abundant tribute, express our apologies to King Ajātaśatru, and harmony will be achieved.' The king and ministers all agreed, saying: 'Only the pure-faith elder Caiming, being a disciple of the Buddha, can serve as the envoy.' Then Caiming accepted the mission and prepared to depart. The great assembly all rose, faced toward the Buddha's direction, joined their palms, knelt upright, threw their five limbs to the ground, and bowed their heads in homage to the Buddha. Thereupon Caiming, having received the commission as envoy, went to the city of Rājagṛha, delivered the letter, presented the tribute, and fully explained the purpose of his coming. The king told Caiming: 'You may go to the Buddha's dwelling and announce your country's mission.' Thereupon Caiming took his leave and went to the Bamboo Grove. Arriving at the monastery, he saw the Buddha, the World-Honoured One, paid homage with utmost devotion, and fully submitted the request. The Buddha then silently granted his request. Seeing the Buddha accept the invitation, Caiming was immeasurably joyful. At that time, all the spirits, deities, gods, nāgas, ghosts, and spirits within the borders of Rājagṛha, knowing that the Buddha had accepted the invitation and was about to go to another country, were all agitated, saddened, and displeased. Thereupon King Ajātaśatru, along with his ministers and all the great assembly of hundreds of millions of people, cast their five limbs to the ground, took refuge, repented their faults, and wept as they escorted the Buddha. The Buddha manifested divine transformations and arrived in Vaiśālī. The people of the entire country paid homage with their five limbs, threw themselves at the Buddha's feet, and took refuge in the Three Jewels. With fragrant flowers, music, silk canopies, and banners, they welcomed the World-Honoured One. Fragrant flowers covered the ground, and along the road they made offerings day after day without interruption. Arriving at the national capital, the Buddha, along with the noble assembly, gods, nāgas, ghosts, and spirits, stopped at the city gate. With his golden arm and hand endowed with auspicious marks, he touched the lintel of the city gate, and with the pure Brahma-voice possessing eight qualities, he spoke a verse: