---
title: "大法炬陀羅尼經 · 49 辯田讚施品"
description: "大法炬陀羅尼經由隋代闍那崛多翻譯，屬大乘佛教密教部經典。該經闡述陀羅尼法門，強調咒語的修行力量與功德，涵攝教義講解、修行法門及功德利益。歷史背景上，隋代是佛教經典翻譯的重要時期，闍那崛多作為譯經僧，貢獻卓著。此經在佛教中地位崇高，被視為密教基礎經典之一，對後世密宗發展影響深遠，有助於信徒積聚福德與智慧。"
url: "https://rushiwowen.co/en/r/cme1kevwf01ojl204144gl09t"
---

### 大法炬陀羅尼經辯田讚施品第四十九

> Great Dharma Torch Dharani Sutra, Chapter 49: Praising the Field of Giving

「爾時彼佛告諸菩薩言：『摩那婆！若人供養或須陀洹，乃至養飼畜生餓狗，隨其品類悉有功德。是故應當一切處施，隨施主心得報差別。摩那婆！施持戒人得果報異，施破戒人得報亦異，施者受者其事皆異，乃至餓狗得報亦異。摩那婆。是故一切皆應勤求住清淨戒、忍辱、精進、禪定、智慧，乃至所有力、無畏等一切功德咸應求之。

> At that time, that Buddha addressed the Bodhisattvas, saying: "Mānava! Whether one makes offerings to a Stream-Enterer, or even feeds an animal or a hungry dog—each according to its kind yields merit. Therefore, one should give everywhere, for the reward differs according to the giver's intention. Mānava! Giving to one who observes precepts brings different results; giving to one who breaks precepts brings different results too. Both the giver and the receiver differ in their circumstances—even feeding a hungry dog yields different results. Mānava! Therefore, everyone should diligently seek to abide in pure precepts, patience, diligence, meditation, and wisdom—and should seek all virtues, even the powers and fearlessnesses and all such qualities."

「『復次摩那婆！以是因緣，如來世尊為諸菩薩摩訶薩等受衣食故，開許四事。何等為四？所謂若諸菩薩摩訶薩不自為己受畜財物乃至飲食及諸湯藥，凡是所須如法乞索，若得供養如來聽受。是為菩薩摩訶薩開許初事。若諸菩薩摩訶薩常行教化一切眾生，遠離惡法成熟善根，若有所須如法求乞，得供養時如來聽受。是為菩薩摩訶薩開第二事。若諸菩薩摩訶薩於一切時，常為供養諸佛如來及如來塔，若有所須如法求乞，得供養時如來聽受。是為菩薩摩訶薩開第三事。若諸菩薩摩訶薩常樂讀誦讚說經典開示眾生，若有所須如法求乞，得他供養如來聽受。是為菩薩摩訶薩開第四事。摩那婆！若有菩薩摩訶薩能住如是四種法中，當知彼行長夜增長無有損減，亦為無量無邊眾生說菩提法生長善根。而彼菩薩如是行已，堪受誰供？所謂堪受長者居士、若婆羅門、若諸國王乃至轉輪聖王勝供養故。受何等供？所謂房舍臥具、衣服飲食、療病湯藥，乃至種種財寶眾具充給所須。如是菩薩住是威儀受供養時，功德無減。

> "Furthermore, Manava! For this reason, the Tathagata, the World-Honored One, permits four things for Bodhisattvas and Mahasattvas to accept food and clothing. What are the four? If Bodhisattvas and Mahasattvas do not accumulate wealth, food, drink, or medicines for themselves, but seek only what they need in accordance with the Dharma—when they receive offerings, the Tathagata permits them to accept. This is the first thing permitted for Bodhisattvas and Mahasattvas. If Bodhisattvas and Mahasattvas constantly teach and transform all beings, turning them away from unwholesome ways and helping them mature wholesome roots—when they have needs and seek them in accordance with the Dharma, and receive offerings, the Tathagata permits them to accept. This is the second thing permitted for Bodhisattvas and Mahasattvas. If Bodhisattvas and Mahasattvas at all times make offerings to the Buddhas and Tathagatas and to the stupas of the Tathagatas—when they have needs and seek them in accordance with the Dharma, and receive offerings, the Tathagata permits them to accept. This is the third thing permitted for Bodhisattvas and Mahasattvas. If Bodhisattvas and Mahasattvas always delight in reading, reciting, praising, and expounding the scriptures, and in revealing them to beings—when they have needs and seek them in accordance with the Dharma, and receive offerings from others, the Tathagata permits them to accept. This is the fourth thing permitted for Bodhisattvas and Mahasattvas. Manava! If Bodhisattvas and Mahasattvas can abide in these four practices, you should know that their practice grows throughout the long night without decrease, and they preach the Dharma of Enlightenment to countless and boundless beings, helping them grow wholesome roots. Having practiced in this way, who are such Bodhisattvas worthy to receive offerings from? They are worthy to receive the finest offerings from elders, householders, brahmins, kings, and even universal monarchs. What offerings do they receive? Dwellings and bedding, clothing and food, medicines for healing illness, and all kinds of treasures and necessities to meet their needs. When Bodhisattvas abide in this dignified conduct and receive such offerings, their merit does not diminish.

「『復次摩那婆！若諸菩薩摩訶薩等隨順成就四種行已，以此善根獲四果報。何等為四？一者若彼菩薩念欲居於轉輪王位，行十善法教化眾生，隨意即作轉輪聖王無量千世。二者若彼菩薩意欲念作忉利天王，說法教化三十三天，隨意即得無量千世。三者若彼菩薩意欲捨家，出家修道證沙門果，隨意即得沙門果證。四者若彼菩薩欲得當證阿耨多羅三藐三菩提，藉此善根斷除顛倒，次第住於諸善根中，必當得成阿耨多羅三藐三菩提。摩那婆！此四種法，為諸菩薩摩訶薩最上修行。能住此法堪受供養及能施者，是二皆名著大鎧甲。應如是知。何以故？摩那婆！是中不可以懈怠之人、少精進者、失正念者、無威儀者、樂睡眠者、長夜不捨懈怠嬾惰遠離勇猛恥不問他者受此供養。如是之人，乃至不堪受他六年棄置糞中一腐木片。何以故？摩那婆！若諸眾生不住正法，於三界中不消一物。以是因緣，如來世尊不為如是愚癡邪見諸眾生等不住威儀不依佛戒，宣揚弘說如是法事。

> "Furthermore, Manava! When Bodhisattvas and Mahasattvas have accomplished these four practices accordingly, through these wholesome roots they obtain four rewards. What are these four? First, if those Bodhisattvas wish to dwell in the position of a Wheel-Turning King, practicing the ten wholesome deeds to teach and guide sentient beings, they can become a Wheel-Turning Sage King at will for countless thousands of lifetimes. Second, if those Bodhisattvas wish to become the King of the Thirty-Three Heavens, teaching the Dharma to guide the thirty-three heavenly realms, they can attain this at will for countless thousands of lifetimes. Third, if those Bodhisattvas wish to leave household life, go forth to cultivate the path, and realize the fruit of a monastic, they can realize the fruit of a monastic at will. Fourth, if those Bodhisattvas wish to ultimately realize Anuttara-samyak-sambodhi, through these wholesome roots they cut off all inverted views, progressively dwelling among wholesome roots, and will certainly attain Anuttara-samyak-sambodhi. Manava! These four practices are the highest spiritual practice for Bodhisattvas and Mahasattvas. Those who can dwell in these practices are worthy to receive offerings, and those who make offerings to them — both are said to wear the great armor. You should understand it this way. Why is that? Manava! No lazy person, one with little diligence, one who has lost right mindfulness, one without proper deportment, one who delights in sleeping, one who through the long night does not abandon laziness and sloth but distances themselves from courage and is too ashamed to ask others — such a person cannot receive these offerings. Such a person cannot even deserve to receive a single rotting piece of wood discarded in dung for six years. Why is that? Manava! If sentient beings do not abide in the true Dharma, they cannot digest even a single thing within the three realms. For this reason, the Tathagata, the World-Honored One, does not proclaim and expound such Dharma matters for foolish beings with wrong views who do not abide in proper deportment and do not rely on the Buddha's precepts."

「『復次摩那婆！一切菩薩初求法行，有四種事退欲法心。何等為四？摩那婆！若有菩薩為眾經紀，或時往詣聚落城邑，若至王都入王宮殿，為物去來營理眾務。然彼眾中無一比丘淨持禁戒，亦無一人勇猛精勤，多是愚癡不知經典。時彼菩薩見諸徒眾多行非法，便即退捨求法意行：「我今云何與是等人同止共居學習是法？」摩那婆！汝等當觀惡世比丘，假得僧名令他營護，知事人等無有尊敬欽仰之心。以是因緣，令彼菩薩見如是等無行眾生速捨善欲。摩那婆！是為初行菩薩摩訶薩退求法心第一事也。

> "Furthermore, Manava, when all Bodhisattvas first seek the Dharma practice, there are four kinds of circumstances that cause them to lose their intention to seek the Dharma. What are these four? Manava, suppose a Bodhisattva is managing affairs for the Sangha, going to villages or towns, or entering a king's capital and palace, coming and going among people to handle various matters. But among that assembly, there is not a single monk who purely upholds the precepts, nor a single person who is brave and diligent. Most are foolish and do not understand the scriptures. Then that Bodhisattva sees the many followers engaging in much that is against the Dharma, and immediately withdraws and gives up the intention to seek the Dharma: 'How can I now dwell together with such people, live among them, and study this Dharma?' Manava, you should observe the monks of this evil age—falsely bearing the name of monk, having others manage and protect them, while those who handle affairs have no heart of respect or reverence. For this reason, when that Bodhisattva sees such people without proper conduct, he quickly abandons his good intention. Manava, this is the first circumstance that causes a Bodhisattva Mahasattva in the beginning stage of practice to lose the intention to seek the Dharma.

「『復次摩那婆！若有菩薩欲學菩薩諸功德行，故往他所聽受正法。至他所已，先即請問諸菩薩行，精進勇猛依所聞行觀彼眾中無一比丘能說如是所諮問法。而彼菩薩於法有疑，無人能決，即起誹謗退捨本心。摩那婆！是為初行菩薩摩訶薩退求法心第二事也。

「『復次摩那婆！若諸菩薩念捨世間有為之事，所謂若衣若食乃至湯藥種種眾具，欲學如是菩薩所行，如是菩薩至僧眾中，見諸比丘坐高大床、貪嗜飲食、悉多受畜不淨財物、常樂睡眠憙論世事、無厭離想不善思惟、順生死流增長魔業。時彼菩薩見是事已退捨本心。摩那婆！是為初行菩薩摩訶薩退求法心第三事也。

「『復次摩那婆！若諸菩薩欲行最上樂、欲阿蘭若法、欲行空三昧行，彼自未有如是解慧，云何當行阿蘭若法？復云何念空三昧門？而彼菩薩作是思惟：「我於今日應速往詣若出家人若在家人所，諮求請問如是行法。或時有人能解此事，為我說者則得依行。」如是思已即便往詣出家在家一切人所，諮問所疑，無能決者。更復思念：「我於今者應當往詣比丘眾中請問此義。」如是思已至大眾中，見諸比丘請問此義。然彼大眾無有一人能教示者，亦無一人生隨喜者，菩薩見已壞其本心。然彼無行諸比丘等，方為菩薩說如是事：「汝等從今常應受是高好床敷、種種衣服、種種美食。言佛不許者，為待他請故。」摩那婆！而彼諸人雖教菩薩如是等事，然復不知受法，云何受他衣食得不損己？受此物已得清淨不？彼皆不知如斯之事。摩那婆！彼諸癡人具足非法，破沙門行，懈怠嬾惰不淨臭處，沙門枯草遠離戒肥，常懷貪欲瞋恚愚癡，寧知如是空無相願？既無慧解云何能行？既無解行云何能說？假雖有說云何斷疑？時彼菩薩見是事已起毀謗心，即便退轉善欲法心。摩那婆！是為菩薩摩訶薩退求法心第四事也。

「『復次摩那婆！今此眾中得無如是諸惡人不？』諸菩薩言：『不也。世尊！』佛告諸菩薩言：『摩那婆！如是眾生計不合受七日臭穢投棄惡食，何況更受淨妙食也？是人本無出家受具比丘體相，何緣得彼比丘僧名？

「『復次摩那婆！此天妙食本不為彼行非法人、破淨戒人、墮諸見人不如法等而施設也。摩那婆！汝當正念。汝今住此須彌山頂，食是忉利天王妙食，此食最勝上妙第一。假使人中轉輪聖王尚不應得，況復如是假披袈裟臭穢不淨行非法者而堪受此天須陀食？摩那婆！以是因緣！如來應供正遍覺先語汝等！如是妙食食斯食已！當令施主獲大果報。摩那婆！我已處處開顯宣說，破戒之人尚不得受正信檀越如手許物，況能消此天妙食也。所以者何？食此食者無有眾惡，所謂無有大小便利、宿食不消、噦噎上氣，乃至無有悶亂眾病。摩那婆！假令受彼七日棄捨臭爛諸食，猶須清淨善行之人，能令施主得大果報，況受如是天須陀食？如此食者世間所無，是故不可以彼人中麁澁觸等相比類也。摩那婆！若彼破戒不正念人食此食者，斯人必獲大不善果。』

「阿難！時諸菩薩摩訶薩眾聞是事已，即白放光如來應供正遍覺言：『善哉世尊！今此眾中諸比丘僧，無有塵垢、沙礫瓦石、秕稗乾枯、枝葉摧折，乃至缺減煩惱眾病不假諸藥。此比丘眾惟有牢固清淨持戒，善入禪定離諸怖畏。世尊，今此眾中有須陀洹、有斯陀含、有阿那含、有阿羅漢、有辟支佛、有發摩訶衍心、有諸菩薩摩訶薩，亦有人中師子具足神通得度彼岸。此處復有常行空三昧者、無相三昧者、無願三昧者，復有常行最勝上上檀波羅蜜、最勝尸波羅蜜、最勝羼提波羅蜜、最勝毘梨耶波羅蜜、最勝禪波羅蜜、最勝般若波羅蜜，乃至常行力無畏等。世尊！如是清淨諸比丘眾，受天帝釋如是妙食，我知此眾於一切處受諸供養無所不消。何以故？一切世間若食異食即生病苦。此等食之尚能無病，況是微妙清淨食中。乃至無有大小便利，食此食者云何當有更生病苦？若生病者，無有是處。』

「阿難！爾時放光如來應供正遍覺告諸菩薩言：『善哉善哉！摩那婆！汝等今日乃能令是帝釋天王心生歡喜。摩那婆！今此眾中應有眾生生是疑心：「以佛威力令此大眾昇須彌頂。以是因緣，今者如來應供正遍覺為此忉利諸天大眾決除疑網故，作如是演說正法，以諸譬喻皆令覺知。」』

「阿難！放光如來如是說時，彼天帝釋即白佛言：『世尊！若人布施諸佛弟子，若復漏盡諸阿羅漢、若諸辟支佛、若諸菩薩摩訶薩眾、若諸佛如來應供正遍覺，如是布施能無差別耶？世尊今者說一法相，顯示一切一解脫義。是中布施云何有異？如是之義，惟願具解，令此眾生得無疑念。』佛言：『憍尸迦！汝今於此諸佛世尊說法之處莫生疑惑。憍尸迦！然我為汝種種譬喻顯示此義，令諸智人決定得解。憍尸迦！若人欲行布施之時，應作是念：「今我修行如是施故，當得無量功德智聚，亦令受者當得無量功德智聚。」憍尸迦！汝今當知，如來曾說一布施已迴向無量。如是願者，乃至布施畜生餓狗尚皆獲得無量果報，何況布施是須陀洹、是斯陀含、是阿那含、是阿羅漢、是辟支佛、是諸菩薩摩訶薩等，況復如來應供正遍覺。憍尸迦！以是因緣，莫生疑惑。雖以少物布施如來獲無量福，以迴向無量故，如是布施諸佛弟子，亦應還得無量福聚。汝莫為疑。憍尸迦！諸佛世尊弟子眾等，譬如大海難可測量。汝等今者勿復如是問於如來。諸布施者得無量報，若諸聲聞、若諸辟支佛、若諸菩薩摩訶薩、若諸佛世尊也。憍尸迦！我於是中令汝斷疑，諦聽諦受，善思念之，吾為汝說。』時天帝釋即白佛言：『善哉世尊！願為解釋。』時天帝釋一心聽受。彼時所有忉利諸天在斯會者，聞佛說已，皆從座起合十指掌，在彼佛前恭敬而住。

「爾時放光如來應供正遍覺告天帝釋言：『憍尸迦！汝今觀此三十三天，往昔造業受報處所，及彼所作善根因緣，皆悉知不？憍尸迦！今此三十三天子中，頗有自知所作善不？』天帝釋白佛言：『世尊！我今悉知此諸天等過去所造善業因緣，諸天子不能自知往昔所作。』佛言：『憍尸迦！汝今應觀此天眾中，何者天子善根最少？』時天帝釋蒙佛教已，一心觀察諸天眾中，見一天子善根最少。而彼天子過去之世生在人中，時佛如來有一弟子，是行須陀洹者，次第乞食遂入其家，適遇彼人端坐而食。彼人見已即從座起，指座授與行須陀洹人，洗手取食施以一揣。時乞比丘即從彼人受食，食已住經一日。然是天子往昔惟有如是善根，從坐恭起奉施一揣，以此善根壽終之後，生此天中受今果報。爾時天帝釋見彼天子如是善根已，即告彼天子言：『善男子！汝今可來在世尊前，自陳往昔所修善業。』時彼天子聞帝釋命，即從眾起，便往帝釋天王足下。阿難！時天帝釋復告彼天子言：『善男子！汝於今者在如來前，自說往昔所作業緣，令餘天子心生歡喜，於如來所起尊重意生愛敬心。』阿難！時彼天子承帝釋教，即於佛前為諸天子自論往昔所造善根。而諸天等聞彼天子自說往昔所作善根，各各相語生大歡喜。

「阿難！爾時放光如來應供正遍覺告天帝釋言：『憍尸迦！於意云何？今此天子所有宮殿諸莊嚴具，及以食飲諸餘衣服。凡所受用，於諸分中乃至取一革屣微末之物，假設大集此閻浮提一切眾生共聚一處，能得稱量最下革屣價數多少知貴賤不？』『不也。世尊！』佛言：『憍尸迦！且置閻浮提所有眾生。假使復以四天下眾生，皆有智慧具大巧便，亦不能知最下革屣價直多少，何況能知自餘諸物。何以故？若使閻浮檀金如芥子許有價量者，彼閻浮提一切人眾及諸財寶，二足四足乃至多足所有價直不及少分。我且方便說斯價直，實無價也。憍尸迦！汝今但觀一食布施如是眾生，尚得如是無量果報，況多施也。憍尸迦！汝當知彼如是布施，還得如是無量果報。』帝釋復言：『我知。世尊！此諸天子所有一切果報莊嚴，假使於此三千世界滿中諸人亦不能知，況四天下。』

「爾時放光如來應供正遍覺告天帝釋言：『憍尸迦！於意云何？如此三十三天所有眾具，取夜摩天中最小天子所有一切果報眾具，此彼昇降事復云何？』帝釋復言：『世尊！若此三千大千世界一切人中身莊嚴具，及四天王身諸莊嚴具，乃至今此三十三天身莊嚴具，悉聚如是身莊嚴具，與須夜摩最下天子，而彼天子於前眾具本無欲心，豈云取受。又復世尊！譬如轉輪聖王周行四海，忽然有人奉上麁飯，王本不受，何論噉食。世尊！彼須夜摩最下天子亦復如是，望此忉利乃至人中一切果報諸莊嚴具，本無欲心，何況貪取而復受用。何以故？由彼自有勝妙五欲果報精微，此非情願故。』佛復告天帝釋言：『憍尸迦！於意云何？如兜率天所居宮殿莊嚴眾具，以夜摩天、三十三天、四天王天，自餘一切諸天及人，所居宮殿受用眾具，復得同彼兜率天不？』天帝釋言：『不也。世尊！』佛言：『憍尸迦！如是次第上上轉勝。梵居諸天過六欲天，乃至摩醯首羅勝餘眾天。憍尸迦！以是因緣，布施果報差別無量。我今為汝異解說已。』」

## 大法炬陀羅尼經卷第十九