T17n0825_佛說甚深大回向經
大正藏第 17 冊 No. 0825 佛說甚深大回向經
No. 825
佛說甚深大回向經
僧祐錄中失譯人名今附宋錄
如是我聞：
一時，佛在舍衛國祇樹給孤獨園，與大比丘眾八千人俱。爾時，世尊與諸大眾前後圍繞而為說法。於是會中有一菩薩，號曰明天，即從坐起，偏袒右肩右膝著地，恭敬合掌前白佛言：「世尊！欲有所問，唯愿世尊分別解說。」
爾時，佛告明天菩薩摩訶薩：「善男子！欲有所問莫得疑難，如來當爲隨問解說。」
明天菩薩即白佛言：「云何菩薩少修善本而獲大果，或多作功德福報無量？」
佛告明天菩薩摩訶薩：「善哉，善哉！明天！能于佛前問如是義。汝已曾於過去無量諸佛所殖眾德本供養諸佛、親近善知識，能為樂福眾生髮甚深問。諦聽，諦聽！善思念之。」
明天菩薩白佛言：「世尊！唯然受教。」
佛告明天：「諸菩薩摩訶薩當於過去、當來、今現在諸佛所，修慈身行、修慈口行、修慈心行，專心念佛所行功德。複次，明天！菩薩摩訶薩當應往詣如來尊廟禮拜供養，右膝著地合掌右繞，散華燒香、懸繒幡蓋、作眾伎樂尊重恭敬，以微妙音歌、甚深句義，贊佛功德隨喜嘆善。」
佛告明天：
【現代漢語翻譯】 現代漢語譯本 《佛說甚深大回向經》
僧祐錄中遺失了譯者姓名，現在暫且歸於宋代的記錄。
我是這樣聽說的：
一時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma），與八千位大比丘眾在一起。當時，世尊（Bhagavan）被大眾前後圍繞著，為他們說法。這時，會中有一位菩薩（Bodhisattva），名叫明天（Ming Tian），即從座位上站起，偏袒右肩，右膝著地，恭敬地合掌，向前對佛說：「世尊！我有些問題想要請教，希望世尊能為我分別解說。」
這時，佛告訴明天菩薩摩訶薩（Bodhisattva-mahāsattva）：「善男子！你想問什麼就問吧，不要有什麼疑慮，如來（Tathagata）會為你隨你所問的解答。」
明天菩薩即對佛說：「為什麼菩薩只是稍微修習一些善的根本，就能獲得很大的果報，或者做了很多功德，卻福報無量呢？」
佛告訴明天菩薩摩訶薩：「很好，很好！明天！你能在佛前問這樣的問題。你已經在過去無量諸佛那裡種下了許多功德的根本，供養諸佛，親近善知識，能為喜歡福報的眾生提出如此深刻的問題。仔細聽，仔細聽！好好地思考。」
明天菩薩對佛說：「世尊！我一定遵從您的教誨。」
佛告訴明天：「諸位菩薩摩訶薩應當在過去、未來、現在諸佛那裡，修習慈悲的身行、修習慈悲的口行、修習慈悲的心行，專心憶念佛陀所行的功德。此外，明天！菩薩摩訶薩應當前往如來的寺廟禮拜供養，右膝著地，合掌右繞，散花燒香，懸掛幡蓋，演奏各種音樂，以尊重恭敬之心，用美妙的聲音歌頌，用深刻的語句讚美，讚歎佛陀的功德，隨喜讚歎佛陀的善行。」
佛告訴明天：
【English Translation】 English version The Sutra of Great and Profound Transference of Merit Spoken by the Buddha
The name of the translator is lost in the Sangha's Record. Now it is temporarily attached to the Song Dynasty Record.
Thus have I heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti (Śrāvastī), together with a large assembly of eight thousand Bhikshus (monks). At that time, the World Honored One (Bhagavan) was surrounded by the assembly, both in front and behind, and was expounding the Dharma. Then, in the assembly, there was a Bodhisattva (Bodhisattva) named Ming Tian (Ming Tian), who immediately rose from his seat, bared his right shoulder, knelt on his right knee, respectfully joined his palms, and said to the Buddha, 'World Honored One! I have some questions to ask, and I hope that the World Honored One will explain them in detail.'
At that time, the Buddha said to the Bodhisattva-Mahasattva (Bodhisattva-mahāsattva) Ming Tian, 'Good man! Ask whatever you wish, do not have any doubts, and the Tathagata (Tathagata) will answer and explain according to your questions.'
The Bodhisattva Ming Tian then said to the Buddha, 'Why is it that a Bodhisattva, by cultivating only a few roots of goodness, can obtain great rewards, or by performing many meritorious deeds, the blessings are immeasurable?'
The Buddha said to the Bodhisattva-Mahasattva Ming Tian, 'Excellent, excellent! Ming Tian! You are able to ask such a question before the Buddha. You have already planted many roots of virtue in the past with countless Buddhas, made offerings to the Buddhas, and associated with good teachers. You are able to ask such profound questions for sentient beings who delight in blessings. Listen carefully, listen carefully! Think about it carefully.'
The Bodhisattva Ming Tian said to the Buddha, 'World Honored One! I will certainly follow your teachings.'
The Buddha said to Ming Tian, 'All Bodhisattva-Mahasattvas should, in the past, future, and present, cultivate compassionate bodily actions, cultivate compassionate verbal actions, cultivate compassionate mental actions, and wholeheartedly remember the merits performed by the Buddha. Furthermore, Ming Tian! Bodhisattva-Mahasattvas should go to the temples of the Tathagata to pay homage and make offerings, kneel on their right knees, join their palms, circumambulate to the right, scatter flowers, burn incense, hang banners and canopies, perform various musical instruments, with respect and reverence, sing with subtle sounds, and praise the Buddha's merits with profound verses, rejoicing and praising the Buddha's good deeds.'
The Buddha said to Ming Tian:
「云何菩薩摩訶薩於過去、當來、今現在諸佛所，修慈身行、修慈口行、修慈心行、唸佛功德？善男子！菩薩摩訶薩當念如來：堅固士、無上士、最勝士，為師子王勇猛無畏，自度度彼、自安安彼、自滅滅彼，說真諦法安立眾生，心無諂飾凈戒具足，力無畏辯永除障習，於法自在無與等者。如是專心念佛功德已，右膝著地，散華、燒香、幡繒、幢蓋、伎樂供養，是為菩薩修慈身行；以微妙音歌、甚深句義，讚歎如來無量功德，是為菩薩修慈口行；因彼身口善根唸佛功德，至誠恭敬，是為菩薩修慈心行。明天！是則菩薩摩訶薩於過去、當來、今現在諸佛所，修慈身、口、意習行正念。」
佛復告明天：「又菩薩摩訶薩於過去、當來、今現在諸眾生所，亦應修慈身行、修慈口行、修慈意行，等念眾生。明天！云何菩薩摩訶薩於三世眾生所，應修慈身、口、意行，等念眾生？如是，明天！菩薩摩訶薩不殺眾生、不盜他財、不邪淫、不妄語、不綺語、不兩舌、不惡口、不貪慾、不瞋恚、不邪見。云何菩薩不殺眾生？於一切眾生慈悲愛念，慚愧愍傷，永舍刀杖。不偷盜者：若於聚落空處，所有遺物不與不取。不邪淫者：若女有主，父母、兄弟、宗親所護，乃至見彼授華一莖，不起欲想。不妄語者：若於鄉邑、若在王者堪為
【現代漢語翻譯】 現代漢語譯本： 『云何菩薩摩訶薩於過去、當來、今現在諸佛所，修慈身行、修慈口行、修慈心行、唸佛功德？』 善男子！菩薩摩訶薩應當憶念如來（Tathagata）：是堅固士、無上士、最勝士，如師子王般勇猛無畏，能自度亦能度人，能自安亦能安人，能自滅煩惱亦能滅他人煩惱，宣說真諦之法以安立眾生，內心沒有虛偽矯飾，清凈戒律圓滿具足，力量、無畏、辯才永除一切障礙習氣，於法自在，沒有可以與之相比者。如此專心憶念佛的功德之後，右膝著地，散花、燒香、幡繒、幢蓋、伎樂供養，這就是菩薩修習慈悲的身行；用微妙的音聲歌頌、用甚深句義讚歎如來無量的功德，這就是菩薩修習慈悲的口行；因為這身口所作的善根以及憶念佛的功德，至誠恭敬，這就是菩薩修習慈悲的心行。明天（Ming Tian）！這就是菩薩摩訶薩於過去、未來、現在諸佛處，修習慈悲的身、口、意，習行正念。
佛陀又告訴明天（Ming Tian）：『又菩薩摩訶薩對於過去、未來、現在的一切眾生，也應當修習慈悲的身行、修習慈悲的口行、修習慈悲的意行，平等地對待一切眾生。明天（Ming Tian）！云何菩薩摩訶薩對於三世一切眾生，應當修習慈悲的身、口、意行，平等地對待一切眾生？』 如此，明天（Ming Tian）！菩薩摩訶薩不殺害眾生、不偷盜他人財物、不邪淫、不妄語、不綺語、不兩舌、不惡口、不貪慾、不瞋恚、不邪見。云何菩薩不殺害眾生？對於一切眾生慈悲愛念，慚愧憐憫，永遠捨棄刀杖。不偷盜者：如果在村落或空曠之處，所有遺失的物品，不給予也不拿取。不邪淫者：如果女子有主，受父母、兄弟、宗親保護，乃至見到她被授予一枝花，也不生起淫慾之想。不妄語者：如果在鄉村城鎮，或者在國王面前，堪為
【English Translation】 English version: 『How does a Bodhisattva-Mahasattva cultivate loving-kindness in body, speech, and mind, and contemplate the merits of the Buddhas of the past, future, and present?』 Good man! A Bodhisattva-Mahasattva should contemplate the Tathagata (如來): the steadfast man, the unsurpassed man, the most excellent man, courageous and fearless like a lion king, able to liberate himself and liberate others, able to pacify himself and pacify others, able to extinguish his own afflictions and extinguish the afflictions of others, speaking the truth to establish sentient beings, with a heart free from deceit and adorned with pure precepts, with strength, fearlessness, and eloquence that have forever eliminated obstructive habits, at ease with the Dharma and without equal. Having thus single-mindedly contemplated the merits of the Buddha, he kneels on his right knee, scatters flowers, burns incense, offers banners, canopies, and music. This is the Bodhisattva's cultivation of loving-kindness in body. With subtle sounds he sings, and with profound verses he praises the immeasurable merits of the Tathagata. This is the Bodhisattva's cultivation of loving-kindness in speech. Because of the good roots of body and speech and the merit of contemplating the Buddha, he is utterly sincere and respectful. This is the Bodhisattva's cultivation of loving-kindness in mind. Ming Tian (明天)! This is how a Bodhisattva-Mahasattva cultivates loving-kindness in body, speech, and mind, and practices right mindfulness towards the Buddhas of the past, future, and present.
The Buddha further told Ming Tian (明天): 『Moreover, a Bodhisattva-Mahasattva should also cultivate loving-kindness in body, speech, and mind towards all sentient beings of the past, future, and present, and regard all sentient beings equally. Ming Tian (明天)! How should a Bodhisattva-Mahasattva cultivate loving-kindness in body, speech, and mind towards all sentient beings of the three times, and regard all sentient beings equally?』 Thus, Ming Tian (明天)! A Bodhisattva-Mahasattva does not kill sentient beings, does not steal the property of others, does not engage in sexual misconduct, does not lie, does not use flowery language, does not engage in divisive speech, does not use harsh language, does not covet, does not harbor anger, and does not hold wrong views. How does a Bodhisattva not kill sentient beings? He cherishes all sentient beings with loving-kindness, feels shame and compassion, and forever abandons knives and weapons. Not stealing means: if there are lost items in villages or empty places, he does not take them without being given. Not engaging in sexual misconduct means: if a woman has an owner, protected by her parents, brothers, or relatives, he does not even arise a lustful thought when seeing her being presented with a single flower. Not lying means: if in villages or towns, or before the king, being worthy of
證佐，真誠實語守死不虛。不兩舌者：常于彼此起和合想，從彼所聞不向此說，從此所聞不向彼說。不惡口者：軟語開喻先意問訊，終不以苦切惡言加於眾生。不綺語者：時說、實說、知義而說，為利益彼說，心口無差。不貪者：於他財利不起欲想，見來取者心無吝惜。不瞋恚者：於一切眾生除諸恚恨，起慈愍心、饒益心安彼心，隨順善攝一切眾生。不邪見者：有施、有濟、有說，有父母，有今世、後世，有苦樂行果報，世間有阿羅漢自知身作證：我生已盡，梵行已成，所作已辦，自知不受後有。
「明天當知：彼不殺、不盜、不邪淫，則是菩薩修慈身行；不妄語、兩舌、惡口、不綺語，則是菩薩修慈口行；不貪、不恚、不邪見，則是菩薩修慈意行；修慈身、口、意，則是菩薩等念眾生。」
佛告明天：「菩薩摩訶薩於過去、當來、今現在諸佛所，修慈身行、修慈口行、修慈意行，及於過去、當來、今現在一切眾生所，修慈身行、修慈口行、修慈意行，所有功德果報悉與一切眾生共，迴向阿耨多羅三藐三菩提。明天！菩薩作如是迴向者，是為菩薩少修善本獲大果報，多作功德福報無量。」
佛告明天：「是菩薩成就無量功德時，持是功德迴向無量智慧，又共一切眾生，盡迴向阿耨多羅三藐三菩提。
【現代漢語翻譯】 現代漢語譯本 證佐，以真誠老實的話語守持到死也不虛假。不說兩舌：常常想著如何使彼此和合，從那處聽到的不向此處說，從此處聽到的不向那處說。不說惡語：用柔和的言語開導勸解，先問候對方，始終不用刻薄惡毒的言語加於眾生。不說綺語：合時宜地說，真實地說，瞭解意義后才說，爲了利益他人而說，心口一致。不貪婪：對於他人的財物利益不起貪慾之心，見到有人來取用，心中沒有吝惜。不嗔恚：對於一切眾生消除各種怨恨，生起慈悲憐憫之心，饒益他人之心，安定他人之心，順應和攝受一切眾生。沒有不正的見解：相信佈施、濟助、說法的功德，相信父母的恩德，相信有今生和後世，相信善惡行為有苦樂的果報，世間有阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）能親自證悟：我的生死已經終結，清凈的修行已經成就，該做的事情已經做完，自己知道不會再有後世的輪迴。 『明天當知：不殺生、不偷盜、不邪淫，這就是菩薩修習慈悲的身行；不妄語、不兩舌、不惡口、不綺語，這就是菩薩修習慈悲的口行；不貪婪、不嗔恚、沒有不正的見解，這就是菩薩修習慈悲的意行；修習慈悲的身、口、意，這就是菩薩平等地關念眾生。』 佛告訴明天：『菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）對於過去、未來、現在諸佛所在之處，修習慈悲的身行、修習慈悲的口行、修習慈悲的意行，以及對於過去、未來、現在一切眾生所在之處，修習慈悲的身行、修習慈悲的口行、修習慈悲的意行，所有功德果報全部與一切眾生共同分享，迴向于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。明天！菩薩這樣作迴向，就是菩薩稍微修習善的根本，就能獲得大的果報，多多地積作功德，福報無量。』 佛告訴明天：『當菩薩成就無量功德時，用這些功德迴向無量的智慧，又與一切眾生共同，完全迴向于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』
【English Translation】 English version Witnesses, upholding truthfulness and honesty in speech, remaining steadfast until death without falsehood. Not engaging in divisive speech: constantly fostering thoughts of harmony between parties, not repeating what is heard from one side to the other, nor from the other side to this side. Not using harsh language: speaking gently, enlightening and persuading, inquiring with consideration, never inflicting bitter or malicious words upon sentient beings. Not engaging in frivolous speech: speaking at the right time, speaking truthfully, speaking with understanding of the meaning, speaking for the benefit of others, with no discrepancy between mind and speech. Not being greedy: not arising desire for the wealth and benefits of others, feeling no reluctance when seeing others come to take. Not being angry: eliminating all resentment towards all sentient beings, generating thoughts of loving-kindness and compassion, thoughts of benefiting others, thoughts of pacifying others, harmoniously embracing all sentient beings. Not holding wrong views: believing in the merit of giving, helping, and teaching; believing in the kindness of parents; believing in the existence of this life and the next; believing that good and bad actions have consequences of happiness and suffering; believing that there are Arhats (Arhat, a perfected being who has extinguished all defilements and attained liberation) in the world who can personally realize: 'My birth is exhausted, the pure conduct is established, what needed to be done is done, I know for myself that there will be no further existence.' 『Tomorrow, you should know: not killing, not stealing, not engaging in sexual misconduct, this is the Bodhisattva (Bodhisattva, an enlightened being who postpones their own nirvana to help others) cultivating compassionate bodily conduct; not lying, not engaging in divisive speech, not using harsh language, not engaging in frivolous speech, this is the Bodhisattva cultivating compassionate verbal conduct; not being greedy, not being angry, not holding wrong views, this is the Bodhisattva cultivating compassionate mental conduct; cultivating compassionate bodily, verbal, and mental conduct, this is the Bodhisattva equally mindful of all sentient beings.』 The Buddha told Tomorrow: 『The Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva) towards the Buddhas of the past, future, and present, cultivates compassionate bodily conduct, cultivates compassionate verbal conduct, cultivates compassionate mental conduct, and towards all sentient beings of the past, future, and present, cultivates compassionate bodily conduct, cultivates compassionate verbal conduct, cultivates compassionate mental conduct, all merits and rewards are shared with all sentient beings, and dedicated to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Tomorrow! When a Bodhisattva makes such a dedication, it is said that the Bodhisattva slightly cultivates the root of goodness and obtains great rewards, accumulates much merit, and the blessings are immeasurable.』 The Buddha told Tomorrow: 『When a Bodhisattva achieves immeasurable merits, he uses these merits to dedicate to immeasurable wisdom, and together with all sentient beings, completely dedicates to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).』
是功德三種，有三種迴向。何等為三？謂過去空、當來空、現在空，無有迴向者，亦無迴向法，亦無迴向處，菩薩摩訶薩當作是迴向。作是迴向時，三處皆清凈，以此清凈功德與一切眾生共，迴向阿耨多羅三藐三菩提。作是迴向者，無有凡夫及凡夫法，亦無信行亦無法行，亦無八人，亦無須陀洹、向須陀洹，亦無斯陀含、向斯陀含，亦無阿那含、向阿那含，亦無阿羅漢、向阿羅漢，亦無辟支佛、向辟支佛，亦無有佛及向佛者。何以故？法性無緣、不生不滅、無所住故。是故菩薩摩訶薩應以是三種迴向三種清凈功德、與一切眾生共，迴向阿耨多羅三藐三菩提。是菩薩作是迴向已，又復愿言：『若我生處常遇諸佛，逮甚深三昧，見無量佛成就多聞、清凈智慧，弘誓不捨一切眾生。』」
說是法時，百千天人皆愿欲往生阿閦佛國。
爾時，佛告尊者阿難：「我向說此甚深法時，百千天人皆愿往生阿閦佛國。阿難當知，彼於此終，皆當往生阿閦佛所妙樂國土，從一佛國至一佛國，供養諸佛聽受正法，得陀羅尼如說修行，皆當成就不思議慧，於五濁國當得作佛，皆同一號，號甘露音王如來、應供、等正覺。當知彼天受記別時，百千眾生皆發阿耨多羅三藐三菩提心。」
爾時，釋提桓因白佛言：「世尊！如我解
【現代漢語翻譯】 現代漢語譯本： 『功德有三種，也有三種迴向。哪三種呢？就是過去空、未來空、現在空，沒有迴向的人，也沒有迴向的法，也沒有迴向的處所，菩薩摩訶薩（Bodhisattva Mahāsattva，偉大的菩薩）應當這樣迴向。作這樣的迴向時，三個處所都清凈，用這清凈的功德與一切眾生共同迴向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。作這種迴向的人，沒有凡夫和凡夫的法，也沒有信行和法行，也沒有八人，也沒有須陀洹（Srotaāpanna，入流者）、趣向須陀洹的人，也沒有斯陀含（Sakṛdāgāmin，一來者）、趣向斯陀含的人，也沒有阿那含（Anāgāmin，不還者）、趣向阿那含的人，也沒有阿羅漢（Arhat，應供）、趣向阿羅漢的人，也沒有辟支佛（Pratyekabuddha，緣覺佛）、趣向辟支佛的人，也沒有佛和趣向佛的人。為什麼呢？因為法性無緣、不生不滅、無所住。所以菩薩摩訶薩應當用這三種迴向三種清凈功德，與一切眾生共同迴向阿耨多羅三藐三菩提。這位菩薩作這樣的迴向后，又發願說：『如果我出生的地方常常遇到諸佛，獲得甚深的三昧（Samādhi，禪定），見到無量佛，成就多聞、清凈智慧，弘大的誓願不捨棄一切眾生。』 說這部經時，成百上千的天人都發愿往生阿閦（Akshobhya）佛國。 這時，佛告訴尊者阿難（Ānanda）：『我剛才說這部甚深經法時，成百上千的天人都發愿往生阿閦佛國。阿難你應該知道，他們在此命終后，都將往生阿閦佛的妙樂國土，從一個佛國到另一個佛國，供養諸佛，聽受正法，得到陀羅尼（Dhāraṇī，總持），如所說的那樣修行，都將成就不可思議的智慧，在五濁惡世也能成佛，而且佛號都相同，號甘露音王如來（Tathāgata）、應供（Arhat）、等正覺（Samyak-saṃbuddha）。你應該知道，這些天人被授記的時候，成百上千的眾生都發了阿耨多羅三藐三菩提心。』 這時，釋提桓因（Śakra devānām indraḥ，帝釋天）對佛說：『世尊！如我理解……』
【English Translation】 English version: 『There are three kinds of merit, and there are three kinds of dedication. What are the three? They are the emptiness of the past, the emptiness of the future, and the emptiness of the present. There is no one who dedicates, no dharma to dedicate, and no place to dedicate. A Bodhisattva Mahāsattva (great being of a Bodhisattva) should make such a dedication. When making such a dedication, all three places are purified. With this pure merit, share it with all sentient beings and dedicate it to anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment). One who makes such a dedication has no ordinary person or the dharma of ordinary people, no one practicing by faith or by dharma, no eight kinds of people, no Srotaāpanna (stream-enterer) or one heading towards Srotaāpanna, no Sakṛdāgāmin (once-returner) or one heading towards Sakṛdāgāmin, no Anāgāmin (non-returner) or one heading towards Anāgāmin, no Arhat (worthy one) or one heading towards Arhat, no Pratyekabuddha (solitary Buddha) or one heading towards Pratyekabuddha, and no Buddha or one heading towards Buddhahood. Why? Because the nature of dharma is without conditions, neither arising nor ceasing, and without any abiding place. Therefore, a Bodhisattva Mahāsattva should use these three kinds of dedication and three kinds of pure merit, share it with all sentient beings, and dedicate it to anuttarā-samyak-saṃbodhi. After making this dedication, the Bodhisattva further vows: 『If I am born in a place where I always encounter Buddhas, attain profound Samādhi (meditative absorption), see immeasurable Buddhas, achieve great learning, pure wisdom, and a vast vow not to abandon all sentient beings.』 When this dharma was spoken, hundreds of thousands of devas all wished to be reborn in the Buddha-land of Akshobhya (Immovable). At that time, the Buddha said to Venerable Ānanda: 『When I spoke this profound dharma just now, hundreds of thousands of devas all wished to be reborn in the Buddha-land of Akshobhya. Ānanda, you should know that when they die here, they will all be reborn in the land of wonderful bliss of Akshobhya Buddha, going from one Buddha-land to another, making offerings to all the Buddhas, listening to and receiving the true dharma, obtaining Dhāraṇī (mnemonic device), practicing as it is said, and all will achieve inconceivable wisdom. In the five defiled lands, they will all become Buddhas with the same name, called Amrita Sound King Tathāgata (Thus Come One), Arhat (Worthy of Offerings), Samyak-saṃbuddha (Perfectly Enlightened One). You should know that when those devas receive their predictions, hundreds of thousands of beings will all generate the mind of anuttarā-samyak-saṃbodhi.』 At that time, Śakra devānām indraḥ (Lord of the Devas) said to the Buddha: 『World Honored One! As I understand…』
佛所說義，當知此為大功德趣、為無量功德、為無邊功德。」
佛言：「憍尸迦！是法畢竟凈故。」
「世尊！當何以名此經？云何奉持之？」
佛告釋提桓因：「憍尸迦！是經名『大回向』，亦名『甚深法性迴向』，當奉持之。」
佛告憍尸迦：「若有善男子、善女人學是迴向者，當知是人必逮得無所從生法忍，能度未度者，安樂百千無量眾生。」
說是法時，諸比丘眾，釋、梵、天、人、阿修羅等，聞佛所說歡喜奉行。
佛說甚深大回向經
【現代漢語翻譯】 現代漢語譯本： 『佛陀所說的意義，應當知道這是通往大功德的途徑，是無量功德，是無邊功德。』
佛陀說：『憍尸迦（Kauśika，帝釋天名）！這個法是畢竟清凈的。』
『世尊！這部經應當叫什麼名字？我們應該如何奉持它呢？』
佛陀告訴釋提桓因（Śakro devānām indra，帝釋天的另一個名字）：『憍尸迦！這部經名為『大回向』，也名為『甚深法性迴向』，應當奉持它。』
佛陀告訴憍尸迦：『如果有善男子、善女人學習這個迴向，應當知道這個人必定獲得無所從生法忍（anutpattika-dharma-kṣānti，對事物不生不滅的真理的領悟），能夠度化未被度化的人，安樂百千無量的眾生。』
當佛陀宣說這個法時，所有的比丘眾，釋（Śakra，帝釋天）、梵（Brahmā，大梵天）、天（deva，天神）、人（manuṣya，人類）、阿修羅（asura，非天）等，聽聞佛陀所說，都歡喜地信受奉行。
《佛說甚深大回向經》
【English Translation】 English version: 『The meaning spoken by the Buddha, know that this is the path to great merit, is immeasurable merit, is boundless merit.』
The Buddha said: 『Kauśika (Śakra's name), this Dharma is ultimately pure.』
『World Honored One! What should this scripture be called? How should we uphold it?』
The Buddha told Śakro devānām indra (another name for Śakra): 『Kauśika! This scripture is named 『Great Dedication (Mahā-parivarta)』, and also named 『Profound Dharma-nature Dedication』, you should uphold it.』
The Buddha told Kauśika: 『If there are good men and good women who study this dedication, know that these people will surely attain the forbearance of the non-origination of all dharmas (anutpattika-dharma-kṣānti), able to liberate those who have not been liberated, bringing peace and happiness to hundreds of thousands of immeasurable sentient beings.』
When the Buddha spoke this Dharma, all the assembly of Bhikshus, Śakra, Brahmā, Devas, Humans, Asuras, etc., hearing what the Buddha said, joyfully accepted and practiced it.
The Sutra of Great and Profound Dedication Spoken by the Buddha