T16n0689_甚希有經
大正藏第 16 冊 No. 0689 甚希有經
No. 689 [No. 688]
甚希有經
大唐三藏法師玄奘奉 詔譯
如是我聞：
一時，薄伽梵在王舍城，住鷲峰山，與大苾芻眾千二百五十人俱，及無量菩薩諸天人等。
爾時，尊者阿難於日初分為乞食故，著衣持缽入王舍城，次第行乞。遙見一所有大層閣，營構初成、嚴麗綺飾，甚可愛樂。既見是已，內自思惟：「若有諸善男子或善女人，能造如是高廣層閣，嚴麗綺飾甚可愛樂，奉施四方大德僧眾。復有諸善男子或善女人，于諸如來般涅槃后，起窣堵波，其量下如阿摩洛果，以佛馱都如芥子許安置其中，樹以表剎量如大針，上安相輪如小棗葉，或造佛像下如穬麥。如是二種所生福聚，何者為多？」
爾時，尊者阿難即作是念，于王舍城次第乞已，出還本處。飯食訖，收衣缽洗足已，于食后時往如來所。到已，頂禮世尊雙足，卻住一面，白佛言：「世尊！惟我向者于日初分，為乞食故著衣持缽，入王舍城次第行乞。遙見一所有大層閣，營構初成、嚴麗綺飾，甚可愛樂，既見是已，內自思惟：『若有諸善男子或善女人，能造如是高廣層閣，嚴麗綺飾甚可愛樂，奉施四方大德僧眾；復有諸善男子或善女
【現代漢語翻譯】 現代漢語譯本
大正藏第 16 冊 No. 0689 甚希有經
甚希有經
大唐三藏法師玄奘 奉 詔譯
如是我聞：
一時，薄伽梵（Bhagavan，世尊）在王舍城，住在鷲峰山，與一千二百五十位大苾芻（bhiksu，比丘）眾，以及無量的菩薩、諸天人等在一起。
當時，尊者阿難在早上爲了乞食，穿好衣服，拿著缽進入王舍城，依次乞食。遠遠地看見一座高大的樓閣，剛剛建成，裝飾得非常華麗，非常可愛。看到之後，心裡想：『如果有善男子或善女人，能夠建造這樣高大寬廣的樓閣，裝飾得華麗可愛，奉獻給四方有德行的僧眾；又有善男子或善女人，在諸如來般涅槃（Parinirvana，圓寂）后，建造窣堵波（stupa，佛塔），大小像阿摩洛果（amalaka，余甘子）一樣，把像芥菜籽一樣大小的佛陀舍利安置在裡面，樹立的表剎像大針一樣，上面安放的相輪像小棗葉一樣，或者塑造的佛像像穬麥一樣大小。這兩種行為所產生的福德，哪一種更多呢？』
當時，尊者阿難這樣想著，在王舍城依次乞食完畢后，回到原來的地方。吃完飯，收拾好衣缽，洗完腳后，在飯後前往如來所在的地方。到達后，頂禮世尊的雙足，退到一邊站立，對佛說：『世尊！我今天早上爲了乞食，穿好衣服，拿著缽，進入王舍城依次乞食。遠遠地看見一座高大的樓閣，剛剛建成，裝飾得非常華麗，非常可愛。看到之後，心裡想：『如果有善男子或善女人，能夠建造這樣高大寬廣的樓閣，裝飾得華麗可愛，奉獻給四方有德行的僧眾；又有善男子或善女
【English Translation】 English version
Taisho Tripitaka Volume 16, No. 0689 The Sutra of Great Rarity
The Sutra of Great Rarity
Translated by the Tang Dynasty Tripitaka Master Xuanzang under Imperial Decree
Thus have I heard:
At one time, the Bhagavan (Bhagavan, The World-Honored One) was in Rajagriha, residing on Vulture Peak Mountain, together with a large assembly of twelve hundred and fifty bhiksus (bhiksu, monks), as well as countless Bodhisattvas, Devas, and other beings.
At that time, the Venerable Ananda, in the early morning, for the sake of begging for food, put on his robes, carried his bowl, and entered Rajagriha, begging from house to house. From afar, he saw a large multi-storied pavilion, newly constructed, adorned with beautiful decorations, and very pleasing to the eye. Having seen it, he thought to himself: 'If there are good men or good women who can build such a tall and wide pavilion, adorned with beautiful decorations and very pleasing to the eye, and offer it to the Sangha of virtuous monks from the four directions; and if there are also good men or good women who, after the Parinirvana (Parinirvana, complete nirvana) of the Tathagatas, build a stupa (stupa, pagoda) the size of an amalaka fruit (amalaka, Indian gooseberry), and place within it a Buddha relic the size of a mustard seed, erect a flagpole the size of a large needle, and place on top of it a finial the size of a small jujube leaf, or create a Buddha image the size of a grain of wheat. Which of these two kinds of actions generates more merit?'
At that time, the Venerable Ananda, having thought thus, finished begging for food in Rajagriha and returned to his dwelling place. After eating his meal, he put away his robes and bowl, washed his feet, and in the afternoon, went to the place where the Tathagata was. Having arrived, he prostrated himself at the feet of the World-Honored One, stood to one side, and said to the Buddha: 'World-Honored One! This morning, for the sake of begging for food, I put on my robes, carried my bowl, and entered Rajagriha, begging from house to house. From afar, I saw a large multi-storied pavilion, newly constructed, adorned with beautiful decorations, and very pleasing to the eye. Having seen it, I thought to myself: 'If there are good men or good women who can build such a tall and wide pavilion, adorned with beautiful decorations and very pleasing to the eye, and offer it to the Sangha of virtuous monks from the four directions; and if there are also good men or good women
人，于諸如來般涅槃後起窣堵波，其量下如阿摩洛果，以佛馱都如芥子許安置其中，樹以表剎量如大針，上安相輪如小棗葉，或造佛像下如穬麥。如是二種所生福聚，何者為多？』故我今者請問世尊，惟愿如來哀愍為說。」
爾時，世尊以妙梵音告阿難曰：「善哉，善哉！汝今為欲利益安樂無量眾生，哀愍世間諸天人等，令得大義利益安樂，請問如來如是大義。汝今諦聽，極善思惟，吾當為汝分別解說。」
阿難白佛：「唯然，世尊！愿樂欲聞。」
爾時，世尊告阿難曰：「即於此方南贍部洲，縱廣周匝七千逾繕那，北闊南狹，形如車箱，人面亦爾。假使于中合為一段，或甘蔗林，或蘆葦林，或竹林等，或復稻田、胡麻田等，側塞充滿無有間隙。如是假使遍贍部洲，或預流果、或一來果、或不還果、或阿羅漢、或諸獨覺，側塞充滿亦無間隙如甘蔗等。若有一家于彼聖眾，盡形恭敬承事供養，奉施上妙衣服、飲食、臥具、醫藥及諸資緣，于彼一一般涅槃后，如法焚身收其遺骨，起窣堵波高廣嚴飾，涂香、末香、薰香、花鬘，上妙幡蓋寶幢音樂，燈炬光明讚歎供養。汝意云何？由是因緣，彼所生福寧為多不？」
阿難白佛：「甚多。世尊！甚多。善逝！」
爾時，世尊復告阿難：「且置此
【現代漢語翻譯】 有人問，『如果在如來（Tathagata，佛的稱號）般涅槃（Parinirvana，圓寂）后建造窣堵波（Stupa，佛塔），其大小如下阿摩洛果（Amalaka，一種水果），並在其中安放如芥子般大小的佛陀舍利（Buddha-dhatu，佛的遺骨），樹立的表剎（Dhvajastambha，旗桿）大小如大針，上面安放相輪（Cakra，法輪）如小棗葉，或者塑造佛像，其大小如下穬麥（一種粗糧）。這兩種行為所產生的福德，哪一種更多？』所以我現在請問世尊（Bhagavan，佛的稱號），希望如來慈悲為我解說。」
這時，世尊用美妙的梵音告訴阿難（Ananda，佛的十大弟子之一）說：『好啊，好啊！你現在爲了利益安樂無量眾生，憐憫世間諸天人和人等，使他們得到大利益和安樂，所以請問如來這樣的大義。你現在仔細聽，好好思考，我將為你分別解說。』
阿難對佛說：『是的，世尊！我非常樂意聽聞。』
這時，世尊告訴阿難說：『就在這南贍部洲（Jambudvipa，四大部洲之一），縱橫周長七千由旬（Yojana，長度單位），北面寬廣南面狹窄，形狀像車廂，人的面容也是這樣。假設在這洲中，全部都是一段段的，或者是甘蔗林，或者是蘆葦林，或者是竹林等，或者是稻田、胡麻田等，側面擁擠充滿沒有間隙。這樣假設整個贍部洲，遍佈著預流果（Srotapanna，須陀洹）、一來果（Sakrdagamin，斯陀含）、不還果（Anagamin，阿那含）、阿羅漢（Arhat，無學）或者諸獨覺（Pratyekabuddha，辟支佛），側面擁擠充滿也沒有間隙，就像甘蔗等一樣。如果有一家人對這些聖眾，盡其一生恭敬承事供養，奉獻上好的衣服、飲食、臥具、醫藥以及各種資生之物，在他們一一般涅槃后，如法焚燒遺體，收取他們的遺骨，建造高廣莊嚴的窣堵波，用涂香、末香、薰香、花鬘，上好的幡蓋、寶幢、音樂，燈火光明讚歎供養。你認為怎麼樣？由於這個因緣，他們所產生的福德難道不多嗎？』
阿難對佛說：『非常多。世尊！非常多。善逝（Sugata，佛的稱號）！』
這時，世尊又告訴阿難：『暫且放下這些』
【English Translation】 Someone asked, 'If after the Tathagata's (如來，title of the Buddha) Parinirvana (般涅槃，final passing away), one were to build a Stupa (窣堵波，Buddhist monument) the size of an Amalaka fruit (阿摩洛果，a type of fruit), and place within it a Buddha-dhatu (佛馱都，Buddha's relics) the size of a mustard seed, erect a Dhvajastambha (表剎，flagpole) the size of a large needle, and place a Cakra (相輪，wheel) on top like a small jujube leaf, or sculpt an image of the Buddha the size of a spelt (穬麥，a type of grain), which of these two actions would generate more merit?' Therefore, I now ask the Bhagavan (世尊，title of the Buddha), hoping that the Tathagata will compassionately explain it to me.
At that time, the Bhagavan addressed Ananda (阿難，one of the Buddha's ten principal disciples) in a beautiful Brahma-like voice, saying: 'Excellent, excellent! You now wish to benefit and bring happiness to immeasurable beings, and out of compassion for the gods and humans in the world, to enable them to obtain great benefit, profit, and happiness, you ask the Tathagata about such a great meaning. Now listen carefully and contemplate thoroughly, and I will explain it to you in detail.'
Ananda said to the Buddha: 'Yes, Bhagavan! I am eager to hear.'
At that time, the Bhagavan said to Ananda: 'In this Jambudvipa (南贍部洲，one of the four continents) itself, which is seven thousand Yojana (逾繕那，unit of distance) in circumference, wide in the north and narrow in the south, shaped like a cart box, and the faces of humans are also like this. Suppose in this continent, it is all in sections, or sugarcane forests, or reed forests, or bamboo forests, or rice fields, sesame fields, etc., crowded and filled without any gaps. Suppose the entire Jambudvipa is filled with Srotapannas (預流果，stream-enterers), Sakrdagamins (一來果，once-returners), Anagamins (不還果，non-returners), Arhats (阿羅漢，worthy ones), or Pratyekabuddhas (獨覺，solitary Buddhas), crowded and filled without any gaps, like sugarcane, etc. If a family were to respectfully serve and make offerings to these holy beings throughout their lives, offering them excellent clothing, food, bedding, medicine, and various necessities, and after each of their Parinirvanas, were to cremate their bodies according to the Dharma, collect their relics, build high and magnificent Stupas, and offer praise and worship with scented paste, powdered incense, burning incense, flower garlands, excellent banners, jeweled canopies, musical instruments, and the light of lamps, what do you think? Due to this cause, would the merit they generate be great or not?'
Ananda said to the Buddha: 'Very great, Bhagavan! Very great, Sugata (善逝，title of the Buddha)!'
At that time, the Bhagavan again said to Ananda: 'Let us set this aside for now.'
方南贍部洲，於此東方毗提訶洲，縱廣周匝八千逾繕那，形如半月，人面亦爾。假使于中合為一段，或甘蔗林，或蘆葦林，或竹林等，或復稻田、胡麻田等，側塞充滿無有間隙。如是假使遍彼東方毗提訶洲，或預流果、或一來果、或不還果、或阿羅漢、或諸獨覺，側塞充滿亦無間隙如甘蔗等。若有一家于彼聖眾，盡形恭敬承事供養，奉施上妙衣服、飲食、臥具、醫藥及諸資緣，于彼一一般涅槃后，如法焚身收其遺骨，起窣堵波高廣嚴飾，涂香、末香、薰香、花鬘，上妙幡蓋寶幢音樂，燈炬光明讚歎供養。汝意云何？由是因緣，彼所生福寧為多不？」
阿難白佛：「甚多。世尊！甚多。善逝！」
爾時，世尊復告阿難：「且置東方毗提訶洲，於此西方瞿陀尼洲，縱廣周匝九千逾繕那，形如日輪人面亦爾。假使于中合成一段，或甘蔗林，或蘆葦林，或竹林等，或復稻田、胡麻田等，側塞充滿無有間隙。如是假使遍彼西方瞿陀尼洲，或預流果、或一來果、或不還果、或阿羅漢、或諸獨覺，側塞充滿亦無間隙如甘蔗等。若有一家于彼聖眾，盡形恭敬承事供養，奉施上妙衣服、飲食、臥具、醫藥及諸資緣，于彼一一般涅槃后，如法焚身收其遺骨，起窣堵波高廣嚴飾，涂香、末香、薰香、花鬘，上妙幡蓋寶幢音樂，燈
【現代漢語翻譯】 現代漢語譯本： 在方南贍部洲（Jambudvipa，我們所居住的大陸）的東方，有一個毗提訶洲（Purva-videha），其縱橫周長八千由旬（yojana，古印度長度單位），形狀像半月，那裡的人的面容也是如此。假設在這個洲上，所有地方都密密麻麻地連成一片，像是甘蔗林、蘆葦林、竹林等，或者稻田、胡麻田等，側身擁擠，沒有絲毫空隙。假設整個東方毗提訶洲都遍佈著證得預流果（Srotapanna，須陀洹，初果）、一來果（Sakrdagamin，斯陀含，二果）、不還果（Anagamin，阿那含，三果）、阿羅漢（Arhat，四果，斷盡煩惱者）以及諸位獨覺（Pratyekabuddha，辟支佛）的聖者，他們側身擁擠，像甘蔗一樣沒有空隙。如果有一戶人家，對於這些聖眾，終其一生恭敬地侍奉供養，奉獻上好的衣服、飲食、臥具、醫藥以及各種生活所需，在他們一位位涅槃（Nirvana，寂滅）之後，如法地火化遺體，收集他們的遺骨，建造高大寬廣、莊嚴裝飾的窣堵波（Stupa，佛塔），用涂香、末香、薰香、花鬘，以及上好的幡蓋、寶幢、音樂、燈火光明來讚歎供養。你認為怎麼樣？因為這個因緣，他們所獲得的福報難道不多嗎？' 阿難（Ananda，佛陀的十大弟子之一）回答佛說：『非常多，世尊（Bhagavan，佛的尊稱）！非常多，善逝（Sugata，如來十號之一）！』 這時，世尊又告訴阿難：『暫且放下東方毗提訶洲，在這個西方瞿陀尼洲（Apara-godaniya），其縱橫周長九千由旬，形狀像日輪，那裡的人的面容也是如此。假設在這個洲上，所有地方都密密麻麻地連成一片，像是甘蔗林、蘆葦林、竹林等，或者稻田、胡麻田等，側身擁擠，沒有絲毫空隙。假設整個西方瞿陀尼洲都遍佈著證得預流果、一來果、不還果、阿羅漢以及諸位獨覺的聖者，他們側身擁擠，像甘蔗一樣沒有空隙。如果有一戶人家，對於這些聖眾，終其一生恭敬地侍奉供養，奉獻上好的衣服、飲食、臥具、醫藥以及各種生活所需，在他們一位位涅槃之後，如法地火化遺體，收集他們的遺骨，建造高大寬廣、莊嚴裝飾的窣堵波，用涂香、末香、薰香、花鬘，以及上好的幡蓋、寶幢、音樂、燈
【English Translation】 English version: In the Jambudvipa (the continent where we live), to the east, there is the Purva-videha continent, which is 8,000 yojanas (an ancient Indian unit of distance) in circumference, shaped like a half-moon, and the faces of the people there are also like that. Suppose that in this continent, all places are densely packed together, like sugarcane forests, reed forests, bamboo forests, or rice fields, sesame fields, etc., crowded side by side without any gaps. Suppose that the entire eastern Purva-videha continent is filled with noble ones who have attained the Srotapanna (stream-enterer, the first fruit), Sakrdagamin (once-returner, the second fruit), Anagamin (non-returner, the third fruit), Arhat (one who has extinguished all defilements, the fourth fruit), and Pratyekabuddhas (solitary Buddhas), crowded side by side like sugarcane without any gaps. If a family, for their entire life, respectfully serves and makes offerings to these noble ones, offering them excellent clothing, food, bedding, medicine, and various necessities, and after each of them attains Nirvana (extinction of suffering), they cremate their bodies according to the Dharma, collect their relics, build stupas (Buddhist monuments) that are tall, wide, and ornately decorated, and use scented paste, powdered incense, burning incense, garlands of flowers, excellent banners, canopies, jeweled parasols, music, and lamps to praise and make offerings. What do you think? Because of this cause, wouldn't the merit they generate be great?' Ananda (one of the ten great disciples of the Buddha) replied to the Buddha: 'Very much, Bhagavan (the Blessed One, a title of the Buddha)! Very much, Sugata (the Well-Gone One, one of the ten titles of the Tathagata)!' At that time, the Buddha again said to Ananda: 'Let's set aside the eastern Purva-videha continent for now. In this western Apara-godaniya continent, which is 9,000 yojanas in circumference, shaped like the sun, and the faces of the people there are also like that. Suppose that in this continent, all places are densely packed together, like sugarcane forests, reed forests, bamboo forests, or rice fields, sesame fields, etc., crowded side by side without any gaps. Suppose that the entire western Apara-godaniya continent is filled with noble ones who have attained the Srotapanna, Sakrdagamin, Anagamin, Arhat, and Pratyekabuddhas, crowded side by side like sugarcane without any gaps. If a family, for their entire life, respectfully serves and makes offerings to these noble ones, offering them excellent clothing, food, bedding, medicine, and various necessities, and after each of them attains Nirvana, they cremate their bodies according to the Dharma, collect their relics, build stupas that are tall, wide, and ornately decorated, and use scented paste, powdered incense, burning incense, garlands of flowers, excellent banners, canopies, jeweled parasols, music, and lamps
炬光明讚歎供養。汝意云何？由是因緣，彼所生福寧為多不？」
阿難白佛：「甚多。世尊！甚多。善逝！」
爾時，世尊復告阿難：「且置西方瞿陀尼洲，於此北方大俱盧洲，縱廣周匝十千逾繕那，地形四方人面亦爾。假使于中合成一段，或甘蔗林，或蘆葦林，或竹林等，或復稻田、胡麻田等，側塞充滿無有間隙。如是假使遍彼北方大俱盧洲，或預流果、或一來果、或不還果、或阿羅漢、或諸獨覺，側塞充滿亦無間隙如甘蔗等。若有一家于彼聖眾，盡形恭敬承事供養，奉施上妙衣服、飲食、臥具、醫藥及諸資緣，于彼一一般涅槃后，如法焚身收其遺骨，起窣堵波高廣嚴飾，涂香、末香、薰香、花鬘，上妙幡蓋寶幢音樂，燈炬光明讚歎供養。汝意云何？由是因緣，彼所生福寧為多不？」
阿難白佛：「甚多。世尊！甚多。善逝！」
爾時，世尊復告阿難：「且置北方大俱盧洲，天主帝釋有大層臺，其臺依止八萬四千眾妙寶柱，一一寶柱，籠以種種天青琉璃、妙寶、珠網，布以金砂，灑以香水。此臺周匝八萬四千妙寶窗牖，一一窗牖，垂以種種天青琉璃、妙寶、珠簾，布以金砂，灑以香水。此臺復有八萬四千眾妙寶敵，一一寶敵覆以種種天青琉璃、妙寶、珠網，布以金砂，灑以香水。假使若有
【現代漢語翻譯】 現代漢語譯本： 炬光明讚歎供養。你的意思如何？由於這個因緣，他們所獲得的福報難道不多嗎？」
阿難對佛說：「非常多。世尊！非常多。善逝！」
這時，世尊又告訴阿難：「暫且放下西方瞿陀尼洲（G瞿陀尼洲：四大部洲之一，位於西方），在這個北方大俱盧洲（大俱盧洲：四大部洲之一，位於北方），縱橫周長十千由旬（逾繕那：長度單位），地形四方，人面也是如此。假設其中合成一片，或是甘蔗林，或是蘆葦林，或是竹林等，或是稻田、胡麻田等，側身擁擠充滿，沒有間隙。像這樣假設遍佈北方大俱盧洲，或是證得預流果（預流果：佛教修行證得的第一個果位）、或是一來果（一來果：佛教修行證得的第二個果位）、或是不還果（不還果：佛教修行證得的第三個果位）、或是阿羅漢（阿羅漢：佛教修行證得的最高果位）、或是諸位獨覺（獨覺：不依佛陀教導，自己證悟的聖者），側身擁擠充滿，也像甘蔗等一樣。如果有一家人對於這些聖眾，終身恭敬承事供養，奉獻上好的衣服、飲食、臥具、醫藥以及各種資生之物，在他們一一般涅槃（涅槃：佛教指解脫生死輪迴的境界）后，如法焚燒遺體，收集他們的遺骨，建造窣堵波（窣堵波：即佛塔），高大寬廣，莊嚴修飾，涂香、末香、薰香、花鬘，上好的幡蓋、寶幢、音樂，燈炬光明讚歎供養。你的意思如何？由於這個因緣，他們所獲得的福報難道不多嗎？」
阿難對佛說：「非常多。世尊！非常多。善逝！」
這時，世尊又告訴阿難：「暫且放下北方大俱盧洲，天主帝釋（帝釋：佛教中的護法神）有巨大的層臺，這個層臺依靠八萬四千根眾妙寶柱，每一根寶柱，都籠罩著各種天青琉璃、妙寶、珠網，鋪設著金砂，灑著香水。這個層臺周圍有八萬四千個妙寶窗牖，每一個窗牖，都垂掛著各種天青琉璃、妙寶、珠簾，鋪設著金砂，灑著香水。這個層臺還有八萬四千個眾妙寶敵，每一個寶敵都覆蓋著各種天青琉璃、妙寶、珠網，鋪設著金砂，灑著香水。假設如果有人
【English Translation】 English version: 『What do you think? Because of this cause, wouldn't the merit they generate be great?』
Ānanda said to the Buddha, 『Very much, World Honored One! Very much, Well-Gone One!』
At that time, the World Honored One again told Ānanda, 『Set aside the western Godānīya Continent (Godānīya: one of the four continents, located in the west). In this northern Uttarakuru Continent (Uttarakuru: one of the four continents, located in the north), which is ten thousand yojanas (yojana: a unit of distance) in length and breadth, and whose terrain is square and people's faces are also like that. Suppose within it, it forms a single stretch, either a sugarcane forest, or a reed forest, or a bamboo forest, etc., or rice fields, sesame fields, etc., crowded and filled without any gaps. Like this, suppose it covers the entire northern Uttarakuru Continent, either with those who have attained the Stream-Enterer fruit (Stream-Enterer: the first stage of enlightenment in Buddhism), or the Once-Returner fruit (Once-Returner: the second stage of enlightenment in Buddhism), or the Non-Returner fruit (Non-Returner: the third stage of enlightenment in Buddhism), or Arhats (Arhat: the highest stage of enlightenment in Buddhism), or Pratyekabuddhas (Pratyekabuddha: a solitary enlightened being who attains enlightenment without the guidance of a Buddha), crowded and filled without any gaps, like sugarcane, etc. If a family, for their entire life, respectfully serves and makes offerings to these holy beings, offering them excellent clothing, food, bedding, medicine, and various necessities, and after each of them attains Parinirvana (Parinirvana: the final liberation from the cycle of rebirth), cremates their bodies according to the Dharma, collects their relics, and erects stupas (stupa: a Buddhist monument, often containing relics), tall, wide, and adorned, with scented paste, powdered incense, burning incense, flower garlands, excellent banners, jeweled canopies, musical instruments, and lamps, praising and making offerings with light. What do you think? Because of this cause, wouldn't the merit they generate be great?』
Ānanda said to the Buddha, 『Very much, World Honored One! Very much, Well-Gone One!』
At that time, the World Honored One again told Ānanda, 『Set aside the northern Uttarakuru Continent. Indra (Indra: the lord of the gods in Buddhism) has a great tiered platform, which relies on eighty-four thousand wondrous jeweled pillars. Each jeweled pillar is covered with various sapphire-blue lapis lazuli, wondrous jewels, and pearl nets, spread with gold sand, and sprinkled with fragrant water. This platform is surrounded by eighty-four thousand wondrous jeweled windows, each window hung with various sapphire-blue lapis lazuli, wondrous jewels, and pearl curtains, spread with gold sand, and sprinkled with fragrant water. This platform also has eighty-four thousand wondrous jeweled parapets, each parapet covered with various sapphire-blue lapis lazuli, wondrous jewels, and pearl nets, spread with gold sand, and sprinkled with fragrant water. Suppose if someone』
諸善男子或善女人，造妙層閣高廣嚴麗，似天帝釋妙寶層臺，奉施四方大德僧眾。汝意云何？是善男子或善女人，由此因緣，彼所生福寧為多不？」
阿難白佛：「甚多。世尊！甚多。善逝！」
爾時，世尊告阿難曰：「且置四洲及天帝釋大寶層臺，假使若有諸善男子或善女人，能造百千俱胝層閣，高廣嚴麗皆如帝釋妙寶層臺，奉施四方大德僧眾。復有諸善男子或善女人，于諸如來般涅槃後起窣堵波，其量下如阿摩洛果，以佛馱都如芥子許安置其中，樹以表剎量如大針，上安相輪如小棗葉，或造佛像下如穬麥。以前福聚比此福聚，于百分中不及其一，于千分中亦不及一，于百千分、數分、算分、計分、喻分，乃至鄔波尼殺曇分亦不及一。何以故？阿難！如前福聚其量雖多，然不及者，為諸如來於三大劫阿僧仙耶修集無量勝戒、定、慧，及以解脫、解脫知見皆圓滿故；如來無量慈悲喜捨，十方六趣教化神通皆圓滿故，如來無量佈施、持戒、忍辱、精進、靜慮、智慧，及余功德皆圓滿故。以是當知，造佛形像及窣堵波，所獲福聚不可思議不可比喻。」
爾時，世尊告阿難曰：「汝當敬受如是法門。」
阿難白佛：「我已敬受。未審如是所說法門，其名何等我當奉持？」
佛告阿難：「今此
【現代漢語翻譯】 現代漢語譯本： 『諸位善男子或善女人，建造精妙的樓閣，高大寬廣，莊嚴華麗，如同天帝釋（Śakra-devānām-Indra，佛教的護法神）的珍寶樓臺，奉獻給四方有德行的僧眾。你們認為如何？這位善男子或善女人，由此因緣所產生的福報是多還是少呢？』
阿難（Ānanda，佛陀的十大弟子之一）回答佛說：『非常多。世尊（Bhagavān，佛陀的稱號）！非常多。善逝（Sugata，佛陀的稱號）！』
這時，世尊告訴阿難說：『暫且放下四洲（catasro dvīpāḥ，指四大部洲）以及天帝釋的大寶樓臺不談，假如有善男子或善女人，能夠建造成百上千俱胝（koṭi，古印度計數單位，意為千萬）的樓閣，高大寬廣莊嚴華麗都如同帝釋的珍寶樓臺，奉獻給四方有德行的僧眾。再有善男子或善女人，在諸如來般涅槃（parinirvāṇa，佛教術語，指佛陀或阿羅漢的入滅）后，建造窣堵波（stūpa，即佛塔），其大小下限如同阿摩洛果（āmalaka，一種果實），用佛陀的舍利，像芥菜籽那麼大，安置在其中，樹立表剎（chattra，塔頂的傘蓋）像大針一樣，上面安放相輪（cakra，塔頂的輪狀裝飾）像小棗葉一樣，或者塑造佛像，小到像穬麥（kuḍmāla，一種麥子）。用之前的福德聚集和這之後的福德聚集相比，百分之一都比不上，千分之一也比不上，在百千分之一、數分之一、算分之一、計分之一、比喻分之一，乃至鄔波尼殺曇（upaniṣad，奧義書）分之一也比不上。為什麼呢？阿難！像之前的福德聚集，數量雖然多，但是比不上的原因是，諸如來在三大阿僧祇劫（asaṃkhyeya-kalpa，極長的時間單位）中修集無量殊勝的戒、定、慧，以及解脫、解脫知見都圓滿的緣故；如來無量的慈悲喜捨，十方六道（ṣaḍ-gatī，指天、人、阿修羅、地獄、餓鬼、畜生）教化神通都圓滿的緣故，如來無量的佈施、持戒、忍辱、精進、靜慮、智慧，以及其他功德都圓滿的緣故。因此應當知道，建造佛的形像以及窣堵波，所獲得的福德聚集是不可思議不可比喻的。』
這時，世尊告訴阿難說：『你應該恭敬地接受這個法門。』
阿難對佛說：『我已經恭敬地接受了。不知道這個所說的法門，它的名字是什麼，我應當奉持？』
佛告訴阿難：『現在這個』
【English Translation】 English version: 『O good men or good women, if they construct exquisite pavilions, tall, wide, solemn, and beautiful, resembling the precious terraces of Śakra-devānām-Indra (the lord of gods in Buddhism), and offer them to the virtuous Sangha (community of monks) of the four directions, what do you think? Is the merit produced by this cause for these good men or good women much or little?』
Ānanda (one of the ten principal disciples of the Buddha) replied to the Buddha: 『Very much, O Bhagavān (the Blessed One, an epithet of the Buddha)! Very much, O Sugata (the Well-Gone, an epithet of the Buddha)!』
At that time, the Bhagavān said to Ānanda: 『Let us set aside the four continents (catasro dvīpāḥ, referring to the four major continents in Buddhist cosmology) and the great precious terraces of Śakra-devānām-Indra. Suppose there are good men or good women who can construct hundreds of thousands of koṭis (a unit of measurement in ancient India, meaning ten million) of pavilions, tall, wide, solemn, and beautiful, all like the precious terraces of Śakra, and offer them to the virtuous Sangha of the four directions. Furthermore, if there are good men or good women who, after the parinirvāṇa (the final liberation or passing away of a Buddha or Arhat) of the Tathāgatas (another epithet of the Buddha), erect stūpas (Buddhist monuments) as small as an āmalaka (a type of fruit), and place within them relics of the Buddha as small as mustard seeds, and erect a chattra (parasol or umbrella-like structure on top of a stupa) as tall as a large needle, and place on top of it a cakra (wheel-like ornament on top of a stupa) as small as a small jujube leaf, or create Buddha images as small as kuḍmāla (a type of barley). Comparing the accumulation of merit from the former with the accumulation of merit from the latter, the former does not equal one part in a hundred, nor one part in a thousand, nor one part in a hundred thousand, nor a numerical part, nor a calculative part, nor a comparative part, nor even an upaniṣad (ancient philosophical texts) part. Why is this so, Ānanda? Although the amount of the former accumulation of merit is great, it cannot compare because the Tathāgatas, over three great asaṃkhyeya-kalpas (incalculable eons), have accumulated immeasurable superior precepts, samādhi (concentration), and prajñā (wisdom), as well as liberation and the knowledge and vision of liberation, all perfectly fulfilled; because the Tathāgatas' immeasurable loving-kindness, compassion, joy, and equanimity, and their teachings and miraculous powers in the ten directions and six realms (ṣaḍ-gatī, referring to the realms of gods, humans, asuras, hell-beings, hungry ghosts, and animals) are all perfectly fulfilled; because the Tathāgatas' immeasurable giving, moral conduct, patience, diligence, meditation, wisdom, and other merits are all perfectly fulfilled. Therefore, you should know that the accumulation of merit obtained from creating Buddha images and stūpas is inconceivable and incomparable.』
At that time, the Bhagavān said to Ānanda: 『You should respectfully receive this Dharma (teachings) gate.』
Ānanda said to the Buddha: 『I have already respectfully received it. I do not know what the name of this Dharma gate that has been spoken is, and how I should uphold it?』
The Buddha told Ānanda: 『Now this』
法門名『甚希有』，能令眾生種植一切圓凈白法，以是名字汝當奉持。阿難當知，我自昔來，數數曾為天、龍、藥叉廣說，乃至人非人等宣說開示如是法門。何以故？世尊欲令如是種類諸眾生等，于如來所無倒恭敬種諸善根，長夜獲得利益安樂，速成無上佛菩提故。」
時薄伽梵說是經已，尊者阿難、大苾芻眾、無量菩薩，及諸天、人、阿素洛等，聞佛所說，皆大歡喜，信受奉行。
甚希有經
【現代漢語翻譯】 現代漢語譯本： 這個法門名為『甚希有』（極為稀有），能夠讓眾生種植一切圓滿清凈的善法，因此你應當奉持這個名字。阿難，你應該知道，我從過去以來，多次為天、龍、藥叉（一種神）廣泛宣說，乃至為人和非人等眾生宣說開示這樣的法門。為什麼呢？世尊是爲了讓這些種類的眾生等，對於如來沒有顛倒的恭敬，種植各種善根，長久地獲得利益安樂，迅速成就無上的佛菩提的緣故。」 當時，薄伽梵（世尊）說完這部經后，尊者阿難、各位大比丘、無量菩薩，以及諸天、人、阿修羅等，聽聞佛所說，都非常歡喜，信受奉行。 《甚希有經》
【English Translation】 English version: The name of this Dharma gate is 『Extremely Rare』 (Śaṅkhyā), which can enable sentient beings to plant all perfect and pure white dharmas. Therefore, you should uphold this name. Ānanda, you should know that since long ago, I have repeatedly and extensively expounded this Dharma gate to devas (gods), nāgas (dragons), yakṣas (a type of spirit), and even to humans and non-humans. Why? The World-Honored One wants these kinds of sentient beings to have undeviating reverence for the Tathāgata (Thus Come One), plant various good roots, obtain benefits and happiness for a long time, and quickly achieve unsurpassed Buddha-bodhi (enlightenment).' At that time, after the Bhagavan (Blessed One) finished speaking this sutra, the Venerable Ānanda, the great bhikṣus (monks), the immeasurable bodhisattvas (enlightenment beings), and the devas (gods), humans, asuras (demi-gods), and others, hearing what the Buddha said, were all greatly delighted, believed, accepted, and practiced it. The Extremely Rare Sutra