T17n0840_稱讚大乘功德經

大正藏第 17 冊 No. 0840 稱讚大乘功德經

No. 840 [No. 841]

稱讚大乘功德經

大唐三藏法師玄奘奉　詔譯

如是我聞：

一時薄伽梵，住法界藏諸佛所行眾寶莊嚴大功德殿，與無央數大聲聞眾大菩薩俱，及諸天人阿素洛等無量大眾前後圍繞。

爾時會中有一菩薩，示為女相，名德嚴華，承佛威神從座而起，稽首作禮而白佛言：「何等名為菩薩惡友，新學菩薩知已遠離？」

爾時佛告德嚴華言：「我觀世間，無有天魔梵釋、沙門婆羅門等，與新學菩薩，于無上菩提為惡知識，如樂聲聞獨覺乘者。所以者何？夫為菩薩，必為利樂諸有情故，勤求無上正等菩提。樂二乘人志意下劣，惟求自證般涅槃樂，以是因緣，新學菩薩不應與彼同住一寺、同止一房、同處經行、同路游適。若諸菩薩，已於大乘具足多聞得不壞信，我別開許與彼同居，為引發心趣菩提故；若彼種類善根未熟，不應為說大乘法教，令生誹謗獲罪無量。

「新學菩薩但應親近久學大乘多聞菩薩，為于無上正等菩提所種善根速成熟故。不應親近樂二乘者，所以者何？彼障菩薩菩提心故，彼令棄捨菩提心故，彼令虧損菩提心故，彼令毀犯菩薩行故，菩薩寧當棄捨身命

【現代漢語翻譯】現代漢語譯本《稱讚大乘功德經》

唐朝三藏法師玄奘奉旨翻譯

我是這樣聽說的：

一時，薄伽梵（Bhagavan，世尊）住在法界藏，那是諸佛所行之處，以眾寶莊嚴的大功德殿。與無央數（無數）的大聲聞眾和大菩薩們在一起，以及諸天、人、阿素洛（Asura，非天）等無量大眾前後圍繞。

這時，會中有一位菩薩，示現為女相，名叫德嚴華，承蒙佛的威神之力，從座位上站起來，稽首作禮，對佛說：『什麼樣的（人）被稱為菩薩的惡友？新學的菩薩知道后應當遠離？』

這時，佛告訴德嚴華說：『我觀察世間，沒有天、魔、梵、釋（梵天和帝釋天）、沙門（Sramana，出家修道者）、婆羅門（Brahman，印度教祭司）等，對於新學的菩薩在無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）方面是惡知識，像那些喜歡聲聞乘和獨覺乘的人。為什麼呢？因為作為菩薩，必定是爲了利益和安樂一切有情眾生，所以才勤奮地尋求無上正等菩提。而喜歡二乘（聲聞乘和獨覺乘）的人，他們的志向和意願低下，只求自己證得般涅槃（Parinirvana，完全的涅槃）的快樂。因為這個緣故，新學的菩薩不應該和他們同住一個寺廟、同住一個房間、同在一個地方經行、同路遊玩。如果各位菩薩，已經在大乘方面具足了多聞，得到了不壞的信心，我特別允許他們和那些人同住，爲了引發他們的心趣向菩提的緣故；如果那些人的善根還沒有成熟，不應該為他們說大乘的法教，以免他們產生誹謗，獲得無量的罪過。

『新學的菩薩只應當親近久學大乘、多聞的菩薩，爲了使他們對於無上正等菩提所種的善根迅速成熟的緣故。不應該親近喜歡二乘的人，為什麼呢？因為他們會障礙菩薩的菩提心，他們會使（菩薩）棄捨菩提心，他們會使（菩薩）虧損菩提心，他們會使（菩薩）毀犯菩薩行。菩薩寧可棄捨身命，'

【English Translation】 English version The Sutra of Praising the Merits of the Great Vehicle

Translated by the Tripitaka Master Xuanzang of the Great Tang Dynasty under Imperial Order

Thus have I heard:

At one time, the Bhagavan (World-Honored One) dwelt in the Dharma-realm Treasury, in the Great Merit Hall adorned with various treasures, the place frequented by all Buddhas. He was with an immeasurable number of great Sravakas (voice-hearers) and great Bodhisattvas, and surrounded by limitless multitudes of gods, humans, Asuras (demi-gods), and others.

At that time, in the assembly, there was a Bodhisattva, appearing in female form, named Virtue Adorned Flower (德嚴華), who, empowered by the Buddha's majestic spirit, rose from her seat, prostrated herself, and said to the Buddha: 'What are called the evil friends of a Bodhisattva? What should newly learning Bodhisattvas know to stay away from them?'

Then, the Buddha told Virtue Adorned Flower: 'I observe the world, and there are no gods, demons, Brahmas, Sakras (梵天和帝釋天), Sramanas (ascetics), Brahmins (priests), or others who are evil advisors to newly learning Bodhisattvas on the path to Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), like those who delight in the Sravaka Vehicle and the Pratyekabuddha Vehicle. Why is that? Because as Bodhisattvas, they must diligently seek unsurpassed perfect enlightenment for the benefit and happiness of all sentient beings. Those who delight in the Two Vehicles (Sravaka and Pratyekabuddha) have inferior aspirations and intentions, seeking only to attain the bliss of Parinirvana (complete Nirvana) for themselves. For this reason, newly learning Bodhisattvas should not live in the same monastery, reside in the same room, walk in the same place, or travel on the same road with them. If Bodhisattvas have already fully learned the Great Vehicle, have gained unwavering faith, I specifically allow them to live with those people, in order to inspire their minds to turn towards Bodhi; if the roots of goodness of those people are not yet mature, they should not be taught the Dharma of the Great Vehicle, lest they give rise to slander and incur immeasurable offenses.

'Newly learning Bodhisattvas should only associate with Bodhisattvas who have long studied the Great Vehicle and are well-versed in it, so that the roots of goodness they have planted for unsurpassed perfect enlightenment may quickly mature. They should not associate with those who delight in the Two Vehicles. Why is that? Because they obstruct the Bodhisattva's Bodhicitta (mind of enlightenment), they cause (Bodhisattvas) to abandon Bodhicitta, they cause (Bodhisattvas) to diminish Bodhicitta, they cause (Bodhisattvas) to violate the Bodhisattva's conduct. A Bodhisattva would rather abandon their life,'

，不應棄捨大菩提心，發起趣求二乘作意。若諸菩薩勸諸有情，舍菩提心趣二乘地；若諸菩薩勸諸有情，舍菩提心造諸惡業，俱墮地獄受諸劇苦。菩薩寧守大菩提心，造五無間受地獄苦，終不棄捨大菩提心，而欲趣求預流果證。菩薩寧守大菩提心，百千大劫受地獄苦，終不棄捨大菩提心，而欲趣求一來果證。菩薩寧守大菩提心，受傍生身或作餓鬼，終不棄捨大菩提心，而欲趣求不還果證。菩薩寧守大菩提心，造十惡業墮諸惡趣，終不棄捨大菩提心，而欲趣求無生果證。菩薩寧守大菩提心，入大火坑救諸含識，終不棄捨大菩提心，而同怯賊投涅槃界。

「菩薩哀愍一切有情，于生死中輪轉無救，初發無上菩提心時，一切天、人、阿素洛等皆應供養，已能映奪一切聲聞、獨覺極果，已能摧伏一切魔軍，諸惡魔王皆大驚怖。」

時德嚴華聞佛語已，重請佛言：「何謂魔軍？惟愿世尊哀愍為說。」

佛告德嚴華：「若有聞說大乘法教，不生隨喜、不樂聽聞、不求悟入、不能信受，反加輕笑毀訾凌蔑、離間謗讟、捶打驅擯，應知此等皆是魔軍，是則名為樂非法者、性鄙劣者、求外道者、行邪行者、壞正見者，應知此等謗毀大乘，當墮地獄受諸劇苦；從彼出已生餓鬼中，經百千劫常食糞穢；後生人中，盲聾瘖啞

【現代漢語翻譯】現代漢語譯本：不應該放棄廣大的菩提心（Bodhicitta，覺悟之心），發起追求二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）果位的想法。如果菩薩勸說眾生，捨棄菩提心而趨向二乘的境界；如果菩薩勸說眾生，捨棄菩提心而造作各種惡業，那麼他們都會墮入地獄，遭受各種劇烈的痛苦。菩薩寧願守護廣大的菩提心，即使造作五無間罪（pañcānantarya，殺父、殺母、殺阿羅漢、破和合僧、出佛身血），遭受地獄的痛苦，也終究不會放棄廣大的菩提心，而去追求預流果（Srotaāpanna，須陀洹）的證悟。菩薩寧願守護廣大的菩提心，經歷百千大劫遭受地獄的痛苦，也終究不會放棄廣大的菩提心，而去追求一來果（Sakṛdāgāmin，斯陀含）的證悟。菩薩寧願守護廣大的菩提心，遭受墮入傍生道（動物）或者成為餓鬼的果報，也終究不會放棄廣大的菩提心，而去追求不還果（Anāgāmin，阿那含）的證悟。菩薩寧願守護廣大的菩提心，造作十惡業（daśa akusala，十種不善業）而墮入各種惡趣，也終究不會放棄廣大的菩提心，而去追求無生果（Arhat，阿羅漢）的證悟。菩薩寧願守護廣大的菩提心，進入大火坑去救度一切有情眾生，也終究不會放棄廣大的菩提心，而像膽怯的盜賊一樣投入涅槃（Nirvana，寂滅）的境界。『菩薩哀憐一切有情眾生，在生死輪迴中流轉而沒有救助，最初發起無上菩提心的時候，一切天（Deva，天神）、人（Manushya，人類）、阿修羅（Asura，非天）等都應該供養，因為他已經能夠掩蓋一切聲聞、獨覺的極果，已經能夠摧伏一切魔軍，各種惡魔之王都會感到非常驚恐。』當時德嚴華（Guṇālaṃkāra，功德莊嚴）聽了佛的話后，再次請求佛說：『什麼是魔軍？希望世尊慈悲地為我們解說。』佛告訴德嚴華：『如果有人聽聞宣說大乘佛法教義，不生起隨喜之心、不喜歡聽聞、不尋求領悟、不能夠信受，反而加以輕視嘲笑、譭謗凌辱、離間挑撥、誹謗詆譭、捶打驅趕，應當知道這些人都是魔軍，這些人是喜歡非法的人、天性卑劣的人、追求外道的人、行持邪行的人、破壞正見的人，應當知道這些人誹謗毀壞大乘佛法，應當墮入地獄遭受各種劇烈的痛苦；從地獄出來后，會轉生到餓鬼道中，經歷百千劫常常食用糞便污穢之物；之後轉生到人道中，會成為盲人、聾子、啞巴。

【English Translation】 English version: One should not abandon the great Bodhicitta (the mind of enlightenment), and initiate the intention to seek the fruits of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). If Bodhisattvas advise sentient beings to abandon Bodhicitta and go towards the lands of the Two Vehicles; if Bodhisattvas advise sentient beings to abandon Bodhicitta and create various evil deeds, they will both fall into hell and suffer all kinds of severe pain. A Bodhisattva would rather uphold the great Bodhicitta, even if it means committing the five heinous crimes (pañcānantarya, patricide, matricide, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), and suffering the pain of hell, than abandon the great Bodhicitta and seek the attainment of the Stream-enterer fruit (Srotaāpanna). A Bodhisattva would rather uphold the great Bodhicitta, and endure the suffering of hell for hundreds of thousands of great kalpas, than abandon the great Bodhicitta and seek the attainment of the Once-returner fruit (Sakṛdāgāmin). A Bodhisattva would rather uphold the great Bodhicitta, and suffer rebirth as an animal or a hungry ghost, than abandon the great Bodhicitta and seek the attainment of the Non-returner fruit (Anāgāmin). A Bodhisattva would rather uphold the great Bodhicitta, commit the ten non-virtuous actions (daśa akusala) and fall into the evil realms, than abandon the great Bodhicitta and seek the attainment of the Arhat fruit (Arhat). A Bodhisattva would rather uphold the great Bodhicitta, and enter a great fire pit to save all sentient beings, than abandon the great Bodhicitta and, like a cowardly thief, throw himself into the realm of Nirvana (Nirvana). 『Bodhisattvas have compassion for all sentient beings, who are helplessly wandering in the cycle of birth and death. When they first generate the unsurpassed Bodhicitta, all gods (Deva), humans (Manushya), asuras (Asura), and others should make offerings to them, because they have already overshadowed the ultimate fruits of all Śrāvakas and Pratyekabuddhas, and have already subdued all the armies of Mara. All the evil Mara kings will be greatly terrified.』 At that time, Guṇālaṃkāra (virtue adornment) heard the Buddha's words and requested the Buddha again, saying: 『What are the armies of Mara? May the World Honored One compassionately explain it for us.』 The Buddha told Guṇālaṃkāra: 『If someone hears the teachings of the Great Vehicle, does not rejoice, does not like to listen, does not seek to understand, and cannot believe, but instead belittles, ridicules, slanders, insults, sows discord, defames, beats, and drives away, you should know that these people are all the armies of Mara. These are people who like what is not Dharma, are base in nature, seek external paths, practice wrong conduct, and destroy right view. You should know that these people slander and destroy the Great Vehicle, and should fall into hell to suffer all kinds of severe pain; after coming out of hell, they will be reborn in the realm of hungry ghosts, and for hundreds of thousands of kalpas will constantly eat feces and filth; after that, they will be reborn in the human realm, and will be blind, deaf, and mute.』

支體不具，其鼻匾㔸，愚鈍無知形貌矬陋，如是漸次罪障消除，流轉十方，或遇諸佛親近供養，復聞大乘，聞已或能隨喜信受，因此便發大菩提心，勇猛精勤修菩薩行，漸次進學，乃至菩提。

「諸佛世尊無別作意，為有情類說五乘法，由本願力依法界身，於一切時，從諸毛孔任運流出無量法光，以一妙音等澍法雨。於一眾會無量有情，昔來信樂聲聞乘者，聞佛為說聲聞乘法；昔來信樂獨覺乘者，聞佛為說獨覺乘法；昔來信樂無上乘者，聞佛為說無上乘法；昔來信樂種種乘者，聞佛為說種種乘法；昔來信樂人天乘者，聞佛為說人天乘法；傍生鬼等，亦聞如來以隨類音而為說法。若有昔來未聞法者，彼惟見佛處眾默然。曾聞大乘而誹謗者，經無量劫墮大地獄傍生餓鬼及天人中備受苦已，聞大乘法即能隨喜深生凈信，便發阿耨多羅三藐三菩提心。」

時德嚴華聞佛說已，重請佛言：「何謂大乘？此大乘名為目何義？」

世尊告曰：「善哉善哉！汝能樂聞大乘功德，諦聽諦聽！善思念之，吾當為汝分別解說，此大乘名所目諸義。此乘綜攝，籠駕弘遠無所遺漏，故曰大乘。此乘功德甚深微妙過諸數量，故曰大乘。此乘堅固虛妄分別不能傾動，故曰大乘。此乘真實窮未來際無有斷盡，故曰大乘。此乘寥廓該羅

【現代漢語翻譯】現代漢語譯本：肢體不全，鼻子塌陷，愚笨遲鈍，形貌醜陋，像這樣逐漸消除罪障，流轉於十方世界，或許能遇到諸佛，親近供養，再次聽聞大乘佛法，聽聞后或許能夠隨喜信受，因此便發起大菩提心，勇猛精進地修行菩薩行，逐漸進步學習，直至證得菩提。

『諸佛世尊並沒有特別的意圖，而是爲了有情眾生宣說五乘佛法，憑藉本願的力量和法界之身，在一切時，從每個毛孔自然流出無量的法光，用一種美妙的聲音平等地降下法雨。在一個法會上，無數的有情眾生，過去信奉聲聞乘的人，聽聞佛陀為他們宣說聲聞乘法；過去信奉獨覺乘的人，聽聞佛陀為他們宣說獨覺乘法；過去信奉無上乘的人，聽聞佛陀為他們宣說無上乘法；過去信奉種種乘的人，聽聞佛陀為他們宣說種種乘法；過去信奉人天乘的人，聽聞佛陀為他們宣說人天乘法；就連傍生（動物），鬼等，也能聽到如來用適合他們的聲音為他們說法。如果有人過去從未聽聞佛法，他們只會看到佛陀在眾人中默然不語。曾經聽聞大乘佛法卻加以誹謗的人，要經歷無數劫墮入大地獄、傍生、餓鬼以及天人道中，受盡各種苦難之後，再次聽聞大乘佛法時，才能隨喜並深深地產生清凈的信心，從而發起阿耨多羅三藐三菩提心（無上正等正覺之心）。』

當時，德嚴華聽聞佛陀的說法后，再次請教佛陀說：『什麼是大乘？這大乘的名稱所代表的意義是什麼？』

世尊告訴他說：『好啊，好啊！你能夠樂於聽聞大乘的功德，仔細聽，仔細聽！好好地思考，我將為你分別解說這大乘名稱所代表的各種意義。這乘法總括一切，包容駕馭，弘大深遠，沒有遺漏，所以稱為大乘。這乘法的功德非常深奧微妙，超越一切數量，所以稱為大乘。這乘法非常堅固，虛妄分別不能動搖它，所以稱為大乘。這乘法真實不虛，窮盡未來，沒有斷絕的時候，所以稱為大乘。這乘法空曠遼闊，包含籠罩

【English Translation】 English version: With incomplete limbs, a flat nose, dull and ignorant, and a short and ugly appearance, such a person gradually eliminates karmic obstacles, transmigrates through the ten directions, and may encounter Buddhas, draw near to them, and make offerings. They may again hear the Mahayana teachings, and upon hearing them, may rejoice and accept them with faith. Consequently, they will generate the great Bodhicitta (the mind of enlightenment), diligently cultivate the practices of a Bodhisattva, gradually advance in learning, and eventually attain Bodhi (enlightenment).

'The Buddhas and World Honored Ones have no separate intention, but for sentient beings, they expound the Five Vehicles of Dharma. By the power of their original vows and the Dharmakaya (Dharma body), at all times, from every pore, they spontaneously emit immeasurable Dharma light, and with one wondrous sound, they equally pour down the rain of Dharma. In one assembly, countless sentient beings, those who formerly believed in the Sravaka Vehicle (the vehicle of the disciples), hear the Buddha expound the Sravaka Vehicle; those who formerly believed in the Pratyekabuddha Vehicle (the vehicle of solitary Buddhas), hear the Buddha expound the Pratyekabuddha Vehicle; those who formerly believed in the Unsurpassed Vehicle (Mahayana), hear the Buddha expound the Unsurpassed Vehicle; those who formerly believed in various vehicles, hear the Buddha expound various vehicles; those who formerly believed in the Human and Deva Vehicle (the vehicle of humans and gods), hear the Buddha expound the Human and Deva Vehicle. Even animals and ghosts hear the Tathagata (Buddha) expound the Dharma with sounds appropriate to their kind. If there are those who have never heard the Dharma before, they only see the Buddha silently present in the assembly. Those who have heard the Mahayana teachings but slandered them, after countless kalpas (eons) of falling into the great hells, the realms of animals, hungry ghosts, and the realms of gods and humans, enduring all kinds of suffering, upon hearing the Mahayana Dharma again, they will be able to rejoice and deeply generate pure faith, and then generate the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment).'

At that time, Virtue and Splendor, having heard the Buddha's teachings, again requested the Buddha, saying: 'What is the Mahayana? What is the meaning of the name Mahayana?'

The World Honored One said: 'Excellent, excellent! You are able to delight in hearing the merits of the Mahayana. Listen carefully, listen carefully! Think well upon it, and I will explain to you separately the various meanings represented by the name Mahayana. This vehicle encompasses everything, embraces and governs, is vast and far-reaching, without omission, therefore it is called Mahayana. The merits of this vehicle are extremely profound and subtle, surpassing all numbers, therefore it is called Mahayana. This vehicle is firm and solid, and false discriminations cannot shake it, therefore it is called Mahayana. This vehicle is true and real, exhausting the future, without end, therefore it is called Mahayana. This vehicle is vast and expansive, encompassing and covering

法界邈無邊際，故曰大乘。此乘如海吞納蘊積功德寶聚，故曰大乘。此乘如山作鎮區域邪徒不擾，故曰大乘。此乘如空包含一切情非情類，故曰大乘。此乘如地普能生長世出世善，故曰大乘。此乘如水等潤一切令無枯槁，故曰大乘。此乘如火焚滅諸障令無餘習，故曰大乘。此乘如風掃除一切生死雲霧，故曰大乘。此乘如日開照群品成熟一切，故曰大乘。此乘如月能除熱惱破諸邪暗，故曰大乘。此乘尊貴。天龍八部咸所敬奉，故曰大乘。此乘恒為諸健達縛歌詠贊美，故曰大乘。此乘恒為四王梵釋禮敬尊重，故曰大乘。此乘恒為諸龍神等敬事防守，故曰大乘。此乘恒為一切菩薩精勤修學，故曰大乘。此乘任持諸佛聖種展轉增盛，故曰大乘。此乘圓滿具大威德映奪一切，故曰大乘。此乘周給一切有情令無匱乏，故曰大乘。此乘威力猶如藥樹救療眾病，故曰大乘。此乘能害一切有情諸煩惱賊，故曰大乘。此乘能轉無上法輪饒益一切，故曰大乘。此乘微妙甚深秘密不可宣說，故曰大乘。此乘神用紹三寶種能使不絕，故曰大乘。此乘能顯世俗勝義理趣究竟，故曰大乘。此乘能顯諸菩薩行無不具足，故曰大乘。此乘能顯佛地功德無不備悉，故曰大乘。此乘利樂一切有情盡未來際，故曰大乘。此乘至功能建大義妙用無盡，故曰大乘。此

乘幽玄下劣意樂不能信受，故曰大乘。此乘平等增上意樂方能信受，故曰大乘。此乘廣大下愚不測而為輕笑，故曰大乘。此乘尊高上智慧達常所寶玩，故曰大乘。此乘超過獨覺乘等最上無比，故曰大乘。」

佛說如是大乘名義體用殊勝諸功德時，於此三千大千世界六種震動，空中天樂百千萬類不鼓自嗚，諸妙天花繽紛亂墮，無量天子無數聲聞，聞此法音睹斯瑞應，皆發阿耨多羅三藐三菩提心，百千俱胝新學菩薩，同時證得無生法忍。

爾時阿難即從座起，合掌恭敬而白佛言：「今此法門甚為希有，能普利樂一切有情，當以何名奉持流佈？」佛告阿難：「此經名為『稱讚大乘功德』，亦名『顯說謗法業障』，以是名字汝當奉持。」

時薄伽梵說此經已，阿難陀等無量聲聞，德嚴華等無數菩薩，及諸天、人、阿素洛等一切大眾，聞佛所說皆大歡喜，信受奉行。

稱讚大乘功德經

【現代漢語翻譯】現代漢語譯本：由於心懷幽玄下劣的想法，無法相信和接受，所以稱為『大乘』（Mahayana，偉大的交通工具）。只有心懷平等增上的想法，才能相信和接受這個乘，所以稱為『大乘』。這個乘廣大深奧，下愚之人無法測度，反而輕視嘲笑，所以稱為『大乘』。這個乘尊貴高尚，上等智慧之人能夠通達，並且常常珍視玩味，所以稱為『大乘』。這個乘超越了獨覺乘（Pratyekabuddhayana，獨自覺悟者的交通工具）等等，是最上無比的，所以稱為『大乘』。佛陀宣說這樣的大乘的名義、體性、作用以及殊勝的功德時，在這個三千大千世界發生了六種震動，空中響起了成百上千萬種天樂，無需敲擊自然鳴響，各種美妙的天花紛紛墜落，無數的天子和無數的聲聞（Sravaka，聽聞佛法者），聽到這個法音，看到這些吉祥的徵兆，都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），成百上千俱胝新學的菩薩，同時證得了無生法忍（anutpattika-dharma-ksanti，對事物不生不滅的深刻理解）。當時，阿難（Ananda，佛陀的侍者）立即從座位上站起來，合掌恭敬地對佛陀說：『如今這個法門非常稀有，能夠普遍利益和安樂一切有情眾生，應當用什麼名字來奉持和流佈呢？』佛陀告訴阿難：『這部經名為《稱讚大乘功德》，也名為《顯說謗法業障》，你們應當用這些名字來奉持。』當時，薄伽梵（Bhagavan，世尊）說完這部經后，阿難陀（Ananda）等無量的聲聞，德嚴華等無數的菩薩，以及諸天、人、阿修羅（Asura，一種神道生物）等一切大眾，聽了佛陀所說，都非常歡喜，信受奉行。《稱讚大乘功德經》

【English Translation】 English version: Because of inferior intentions filled with mystery and subtlety, one cannot believe and accept it, therefore it is called 『Mahayana』 (the Great Vehicle). Only with intentions of equality and increase can one believe and accept this vehicle, therefore it is called 『Mahayana』. This vehicle is vast and profound, beyond the comprehension of the foolish, who instead belittle and ridicule it, therefore it is called 『Mahayana』. This vehicle is noble and lofty, understood by those of superior intelligence, who constantly cherish and contemplate it, therefore it is called 『Mahayana』. This vehicle surpasses the Pratyekabuddhayana (the Vehicle of Solitary Buddhas) and others, being the most supreme and incomparable, therefore it is called 『Mahayana』. When the Buddha spoke of the names, essence, function, and supreme merits of such a Mahayana, the three thousand great thousand worlds shook in six ways. Hundreds of millions of kinds of heavenly music sounded in the sky without being played. Various wonderful heavenly flowers fell in profusion. Countless devas (gods) and countless Sravakas (listeners) heard this Dharma sound and saw these auspicious signs, all generating the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed perfect enlightenment). Hundreds of thousands of kotis (a large number) of newly learning Bodhisattvas simultaneously attained the anutpattika-dharma-ksanti (the patient acceptance of the non-arising of phenomena). At that time, Ananda (the Buddha's attendant) immediately rose from his seat, joined his palms respectfully, and said to the Buddha: 『This Dharma gate is extremely rare, capable of universally benefiting and bringing joy to all sentient beings. By what name should we uphold and propagate it?』 The Buddha told Ananda: 『This sutra is named 『Praising the Merits of the Mahayana』, and also named 『Clearly Explaining the Karmic Obstacles of Slandering the Dharma』. You should uphold it by these names.』 At that time, after the Bhagavan (the Blessed One) finished speaking this sutra, countless Sravakas such as Ananda, countless Bodhisattvas such as Virtue Adorned Flower, and all the great assembly of devas, humans, Asuras (a type of demigod), and others, hearing what the Buddha had said, were all greatly delighted, believed, accepted, and practiced it. The Sutra of Praising the Merits of the Mahayana