法苑珠林 98.30

98.30

其光復至一切地獄。亦說此偈。所放光明復至十方世界。於其光中亦說此偈。佛告阿難。如是我鉢及我舍利。所放光明。十方世界作佛事已。還至本處。於虛空中成大光明雲蓋而住。舍利及鉢現此神通時。八十百億眾生得阿羅漢果。千億眾生𩮜髮出家信心清淨。一萬眾生發阿耨菩提心皆不退轉。彌勒以手捧鉢及佛舍利。告諸天人一切大眾。汝等當知。此鉢舍利。乃是釋迦牟尼如來雄猛大士。能令無量百千那由他億諸眾生等住涅槃城。出優曇華百千億倍。鉢及舍利故來至此。爾時彌勒佛為我此鉢及我舍利。起四寶塔。以舍利鉢置此塔中。大設供養恭敬禮拜。依道宣律師住持感應云。問天人持鉢因緣。天人答曰。如來成道已至第三十八年。於祇桓精舍重閣講堂上。佛告文殊師利菩薩。汝往戒壇所鳴鍾。召十方天龍及比丘諸大菩薩眾等。普集祇桓。文殊依教召集皆來祇桓。世尊以神通力化祇桓精舍如妙樂國。眉間放光遍照十方。地皆六種震動。有百億釋迦同來集會。十億妙光佛亦集祇桓。世尊跏趺坐入金剛三昧。地又大動。從三昧起出大音聲。普告三千界一切諸來大眾。我初踰城至瓶沙王國。入山修道。天魔迷我。道路山神示我道處。即語我言。我曾於往古迦葉佛般涅槃時。留一故瓦鉢囑我護持。待如來下生令我付世尊。世尊成道先須受我此鉢。次及四天王鉢。我語山神。若得成佛當如汝言。我後入河澡浴受二女乳糜時。爾時山神即奉我鉢。我時受用。將盛乳糜食。地便六種震動。我持此鉢來經三十八年。未曾有損失。我入王舍城受彼國王請。我既食訖。即命羅睺將我鉢。還於彼龍池洗。羅睺洗鉢損破為五片。我即以鉛錫綴彼破鉢。此非羅睺過失。欲表示未來世諸惡。比丘比丘尼等輕毀法器。於初五百年分我毘尼藏遂有五部。分我修多羅為十八部。至正法滅盡。分我三藏。復為五百部。彼無智比丘本無慈心。不發弘誓救度眾生。但起諍論增我慢幢速滅正法。至于千歲正法皆滅。諸惡比丘滿閻浮提及餘天下。不持禁戒。諸惡比丘尼猶如婬女不行八敬。將我應量之器游行酒肆。或入婬舍貯酒盛肉。痛哉苦哉。法豈不滅也。

That light will further reach all hells, also proclaiming this verse; the emitted light will also reach the worlds of the ten directions, and within the light this verse will likewise be spoken. The Buddha said to Ānanda: When the light emitted by my bowl and my śarīra has performed Buddha-work in the worlds of the ten directions, it will return to its original place, abiding in empty space as a canopy of great radiant clouds. When the śarīra and the bowl display this spiritual power, eighty hundred million beings will attain the fruit of arhatship, one hundred billion beings will shave their hair to go forth with pure faith, and ten thousand beings will arouse the aspiration for anuttara-saṃyak-saṃbodhi, all becoming non-retrogressing. Maitreya, holding the bowl and the Buddha's śarīra with both hands, will address all the devas, humans, and the entire assembly: 'You should know that this bowl and śarīra belong to Śākyamuni Tathāgata, the heroic great being, who can cause measureless hundreds of thousands of nayutas of kotis of sentient beings to dwell in the city of nirvāṇa, surpassing an udumbara blossom by hundreds of thousands of kotis of times; therefore the bowl and śarīra have come here.' Then Maitreya Buddha will erect a stupa of four jewels for this bowl of mine and my śarīra, placing the śarīra and bowl inside this stupa, setting forth great offerings and reverently prostrating before them. According to the Account of the Sympathetic Resonance in the Maintenance of the Dharma by Vinaya Master Daoxuan: A question was asked regarding the cause and conditions for the devas and humans holding the bowl. A celestial being replied: In the thirty-eighth year after the Tathāgata attained awakening, in the multistoried lecture hall of the Jetavana hermitage, the Buddha said to Mañjuśrī Bodhisattva: 'Go to the ordination platform and strike the bell, summoning the devas, dragons, bhikṣus, and assemblies of great bodhisattvas of the ten directions to assemble completely at Jetavana.' Mañjuśrī gathered them according to the teaching, and all came to Jetavana. By spiritual power, the World-Honoured One transformed the Jetavana hermitage to resemble the Land of Wondrous Joy; from between his eyebrows he emitted light that illuminated the ten directions everywhere, and the earth quaked in six ways. A hundred billion Śākyamunis came together in assembly, and ten billion Wondrous Light Buddhas also gathered at Jetavana. The World-Honoured One sat cross-legged and entered the vajra-samādhi; the earth quaked greatly again. Arising from samādhi, he emitted a great voice and addressed the entire assembled host from the three thousand worlds: 'When I first crossed over the city walls to the kingdom of King Bimbisāra and entered the mountains to practice the path, celestial Māra confused me on the road, but a mountain deity showed me the path and spoke to me: "Formerly, when the ancient Kāśyapa Buddha entered parinirvāṇa, he left behind an old earthenware bowl and entrusted it to me to protect and uphold, waiting until the Tathāgata descends to be born, so that I might deliver it to the World-Honoured One. When the World-Honoured One attains awakening, he must first receive this bowl of mine, and only after that the bowls of the Four Heavenly Kings." I told the mountain deity: "If I attain Buddhahood, it shall be as you say." Later, when I entered the river to bathe and received the milk-gruel from the two maidens, the mountain deity then presented the bowl to me. I then accepted and used it to hold the milk-gruel and eat, and the earth quaked in six ways. I have held this bowl for thirty-eight years without any damage. When I entered Rājagṛha to accept the king's invitation, after I finished eating, I ordered Rāhula to take my bowl back to that dragon pool to wash it. Rāhula washed the bowl and broke it into five pieces. I then joined the broken bowl with lead and tin. This was not Rāhula's fault; it was meant to signify the evil bhikṣus and bhikṣuṇīs of future ages who will lightly desecrate the Dharma vessels. In the first five hundred years, my Vinayapiṭaka will divide into five schools; my sūtras will divide into eighteen schools; and by the time the saddharma completely disappears, my tripiṭaka will divide further into five hundred schools. Those unintelligent bhikṣus originally lack compassionate hearts; they do not generate vast vows to deliver sentient beings, but merely stir up disputes and elevate the banner of conceit, swiftly destroying the saddharma. When a thousand years have passed, the saddharma will be completely extinguished. Evil bhikṣus will fill Jambudvīpa and the other continents, not upholding the prohibitions and precepts. Evil bhikṣuṇīs will be like courtesans, not practicing the eight rules of respect. They will take my vessels of measured capacity (pātra) and wander into taverns, or enter brothels to store wine and meat. How painful! How bitter! How could the Dharma not disappear?'"