T19n0998_佛說迴向輪經
大正藏第 19 冊 No. 0998 佛說迴向輪經
No. 998
佛說迴向輪經一卷
于闐三藏屍羅達摩于北庭龍興寺譯
如是我聞。一時佛在大摩尼金剛寶山峰中。與大菩薩眾俱。爾時世尊告金剛摩尼菩薩言。佛子若有菩薩求大菩提。為欲救度一切有情。已受菩薩律儀戒。學已曾發起大菩提心。有大悲愍。常欲奉事一切如來。欲廣積集諸大菩薩福德資糧。欲證佛智。欲以無礙等持總持諸解脫門神通遊戲。欲令虛空成大庫藏。欲令自手似如意寶作是奉施。唯愿一切諸佛世尊。已住十地諸大菩薩。持金剛者。當憶念我。弟子某甲已發菩提心未安住正道。今持身心。於一切時。以一切種奉施三世諸佛菩薩。愿大自在諸佛如來。已證大地一切菩薩。當攝受我。令我大福德智慧資糧。猛利精進廣大心量。寂靜調伏神通自在。波羅蜜多速得圓滿。
復作是言。唯大悲者當憶念我。弟子某甲墮在生死系以大縛。閉居牢獄離正道法。逼以強力煩惱怨敵。無怙無救無目無依。無將無導遊行僻路。趣向生死背大涅槃。順諸惡趣將墮險路。臨仆惡道常遇惡友。離善知識迷於邪正。有利無利有義無義。遠離諸善成就不善。常背賢聖諸佛菩薩。生老病死憂惱所迫。不得安隱無怖無畏。心常散亂闕
【現代漢語翻譯】 現代漢語譯本
《佛說迴向輪經》一卷 于闐三藏屍羅達摩（Śīladharma）于北庭龍興寺譯
如是我聞。一時，佛在大摩尼金剛寶山峰中，與大菩薩眾在一起。當時，世尊告訴金剛摩尼菩薩（Vajra-maṇi Bodhisattva）說：『佛子，若有菩薩求大菩提（mahābodhi，偉大的覺悟），爲了救度一切有情（sentient beings），已經受了菩薩律儀戒（bodhisattva vows），學習過並且曾發起大菩提心（mahābodhicitta，偉大的菩提心），有大悲愍，常欲奉事一切如來（Tathāgata，佛），欲廣泛積集諸大菩薩福德資糧（merit and wisdom），欲證得佛智（Buddha-jñāna，佛的智慧），欲以無礙等持（samādhi，禪定）總持（dhāraṇī，總持）諸解脫門神通遊戲，欲令虛空成為大庫藏，欲令自己的手像如意寶一樣作奉施。唯愿一切諸佛世尊（Bhagavān，世尊），已住在十地（ten bhūmis）的諸大菩薩，持金剛者，應當憶念我，弟子某甲已發菩提心但未安住于正道。現在我以身心，於一切時，以一切方式奉獻給三世諸佛菩薩。愿大自在諸佛如來，已證得大地的所有菩薩，應當攝受我，令我的大福德智慧資糧，猛利精進，廣大心量，寂靜調伏，神通自在，波羅蜜多（pāramitā，到彼岸）速得圓滿。』
又說：『唯大悲者應當憶念我，弟子某甲墮落在生死輪迴的束縛中，被巨大的鎖鏈捆綁，閉居於牢獄，遠離正道之法，被強力的煩惱怨敵所逼迫，無依無靠，沒有引導，走在偏僻的道路上，趨向生死，背離大涅槃（mahā-nirvāṇa，大涅槃），順從諸惡趣，將要墮入險惡的道路，臨近惡道，常遇到惡友，遠離善知識，迷惑于邪正，有利無利，有義無義，遠離諸善，成就惡事，常背離賢聖諸佛菩薩，被生老病死憂愁煩惱所逼迫，不得安穩，沒有恐怖沒有畏懼，心常散亂，缺少……』
【English Translation】 English version
The Buddha Speaks of the Turning of the Wheel of Dedication Sutra, one fascicle Translated by Śīladharma of Khotan at the Longxing Temple in Beiting
Thus have I heard. At one time, the Buddha was on the summit of the Great Mani Vajra Jewel Mountain, together with a great assembly of Bodhisattvas. At that time, the World-Honored One said to Vajra-maṇi Bodhisattva: 'Son of Buddha, if there is a Bodhisattva who seeks great bodhi (mahābodhi, great enlightenment) in order to save all sentient beings, has already received the Bodhisattva vows, has studied and has generated the great bodhicitta (mahābodhicitta, great mind of enlightenment), has great compassion, and constantly desires to serve all Tathāgatas, desires to widely accumulate the great Bodhisattva's merit and wisdom, desires to attain Buddha-jñāna (Buddha-jñāna, Buddha's wisdom), desires to use unobstructed samādhi (samādhi, concentration) and dhāraṇī (dhāraṇī, mantra) to master all doors of liberation and magical powers, desires to make the empty space into a great treasury, desires to make his own hands like wish-fulfilling jewels to make offerings. May all Buddhas, World-Honored Ones (Bhagavān, World-Honored One), and great Bodhisattvas who have already resided in the ten bhūmis (ten bhūmis), those who hold the vajra, remember me. Disciple so-and-so has generated the bodhicitta but has not yet settled on the right path. Now, with body and mind, at all times, in all ways, I offer to the Buddhas and Bodhisattvas of the three times. May the great, self-existent Buddhas, the Tathāgatas, and all Bodhisattvas who have attained the great earth, embrace me, so that my great merit and wisdom, vigorous diligence, vast mind, peacefulness, taming, magical powers, and pāramitā (pāramitā, perfection) may be quickly fulfilled.'
Again, he said: 'May the greatly compassionate ones remember me. Disciple so-and-so has fallen into the bonds of samsara, bound by great fetters, confined in prison, separated from the Dharma of the right path, oppressed by the powerful enemies of afflictions, without refuge, without help, without guidance, walking on a remote path, heading towards samsara, turning away from mahā-nirvāṇa (mahā-nirvāṇa, great nirvana), following the evil realms, about to fall into dangerous paths, approaching evil paths, constantly encountering evil friends, separated from good teachers, confused about what is right and wrong, whether there is benefit or not, whether there is meaning or not, separated from all good, accomplishing evil, constantly turning away from the virtuous, the Buddhas and Bodhisattvas, oppressed by birth, old age, sickness, death, sorrow, and affliction, unable to be peaceful, without fear, the mind is constantly scattered, lacking...'
修寂靜調伏施戒及不放逸。遠離等持總持二門十地法忍。不能安住甚深般若波羅蜜多及平等性。不修無量慈悲喜捨。不具菩薩三聚戒蘊。遠離無障無礙大智。不能安住于寂滅因善成立法。遠離神通力無所畏。不住正念不能成就隨行趣入無忘失法。匱諸功德。見取疑惑障于通達七等覺支。闕修如實八聖道支。無量百千苦惱所逼。而常熾然眾苦逼迫。心常下劣忿恨散亂。常順煩惱。唯愿一切諸佛菩薩。依大悲愍為我救護。為我歸依為我導師。唯愿令我速得圓滿大正覺路。大菩提道菩提資糧。又愿令我速得圓滿如來十力四無所畏。十八不共諸如來法。無礙辯才等持解脫陀羅尼門。功德神通波羅蜜多。又愿與我一切成就一切功德。
複次為轉廣大供養應作是言。又愿一切諸佛世尊。已得大勢諸菩薩眾。當憶念我。弟子某甲。今於一切佛菩薩所轉大恭敬。承事供養以身奉獻。所有十方諸世界中大莊嚴具。所謂種種寶宮。諸寶莊嚴寶樹寶山。寶座寶壇珍寶行列。寶蓋寶幢寶飾瓔珞。真珠羅網寶器寶聚積寶光焰。諸寶洲中大末尼寶。清凈燈樹寶鈴和鳴。末尼光曜真金纓拂。垂覆連線妙金蓮花。閻浮檀金以為其須。金樹行列種種寶宮。寶云叆叇雨眾寶渧。諸寶藏殿眾妙末尼。間錯墻壁寶珠欄楯。大持明者可樂圓苑。屋宅寶宮殿堂
【現代漢語翻譯】 現代漢語譯本： 我修習寂靜、調伏、佈施、持戒以及不放逸，卻遠離了等持（Samadhi，專注）、總持（Dharani，記憶和保持）二門，以及十地（Bhumi，菩薩修行的十個階段）法忍。我不能安住于甚深般若波羅蜜多（Prajnaparamita，智慧的完美）及平等性。我不修習無量慈悲喜捨（Brahmavihara，四種無限的積極心態）。我不具備菩薩三聚戒蘊（Trisamvara，三種戒律的集合）。我遠離無障無礙的大智慧，不能安住于寂滅之因善成立之法。我遠離神通力（Abhijnas，超自然力量）和無所畏（Vaisaradyas，佛的四種無畏）。我不住于正念，不能成就隨行趣入無忘失法。我匱乏各種功德，見解上的執取和疑惑障礙了我通達七等覺支（Saptabodhyanga，七種覺悟的因素）。我缺少如實修習八聖道支（Aryastangika-marga，達到涅槃的八個途徑）。我被無量百千的苦惱所逼迫，而且常常被熾盛的眾苦逼迫。我的心常常下劣、忿恨、散亂，常常順從煩惱。唯愿一切諸佛菩薩，依大悲愍，為我救護，為我歸依，為我導師。唯愿令我速得圓滿大正覺路，大菩提道，菩提資糧。又愿令我速得圓滿如來十力（Dasabala，如來的十種力量），四無所畏（Catuh-vaisaradyas，四種無畏），十八不共諸如來法（Avenika-dharma，如來獨有的十八種功德），無礙辯才，等持解脫陀羅尼門，功德神通波羅蜜多。又愿與我一切成就，一切功德。
複次，爲了轉廣大供養，應該這樣說：又愿一切諸佛世尊，已得大勢諸菩薩眾，當憶念我，弟子某甲。今於一切佛菩薩所轉大恭敬，承事供養，以身奉獻。所有十方諸世界中大莊嚴具，所謂種種寶宮，諸寶莊嚴寶樹寶山，寶座寶壇珍寶行列，寶蓋寶幢寶飾瓔珞，真珠羅網寶器寶聚積寶光焰，諸寶洲中大末尼寶（Mani，如意寶珠）。清凈燈樹寶鈴和鳴，末尼光曜真金纓拂，垂覆連線妙金蓮花，閻浮檀金（Jambudvipa，一種黃金）以為其須，金樹行列種種寶宮，寶云叆叇雨眾寶渧，諸寶藏殿眾妙末尼，間錯墻壁寶珠欄楯，大持明者可樂圓苑，屋宅寶宮殿堂。
【English Translation】 English version: I cultivate tranquility, taming, generosity, discipline, and non-negligence, yet I am far from the doors of Samadhi (concentration) and Dharani (retention), as well as the forbearance of the ten Bhumis (stages of a Bodhisattva's path). I cannot abide in the profound Prajnaparamita (perfection of wisdom) and equanimity. I do not cultivate the immeasurable loving-kindness, compassion, joy, and equanimity (Brahmaviharas, the four immeasurables). I do not possess the Bodhisattva's three aggregates of precepts (Trisamvara, three vows). I am far from unobstructed and unimpeded great wisdom, and I cannot abide in the well-established Dharma that is the cause of quiescence. I am far from the supernormal powers (Abhijnas, higher knowledges) and fearlessness (Vaisaradyas, the four fearlessnesses of a Buddha). I do not abide in right mindfulness, and I cannot accomplish the Dharma of following, entering, and non-forgetfulness. I am deficient in all merits, and attachment to views and doubt obstruct my understanding of the seven factors of enlightenment (Saptabodhyanga). I lack the true cultivation of the Noble Eightfold Path (Aryastangika-marga). I am oppressed by countless hundreds of thousands of sufferings, and I am constantly afflicted by intense suffering. My mind is often inferior, resentful, and scattered, and I constantly follow afflictions. I pray that all Buddhas and Bodhisattvas, relying on great compassion, will protect me, be my refuge, and be my guide. I pray that I may quickly attain the complete path of great perfect enlightenment, the great path of Bodhi, and the accumulation of the resources for Bodhi. I also pray that I may quickly attain the complete ten powers of the Tathagata (Dasabala, ten powers of a Buddha), the four fearlessnesses (Catuh-vaisaradyas, four kinds of fearlessness), the eighteen unshared qualities of the Tathagata (Avenika-dharma, eighteen unique qualities of a Buddha), unobstructed eloquence, the doors of Samadhi, liberation, and Dharani, merit, supernormal powers, and Paramita. I also pray that all accomplishments and all merits may be granted to me.
Furthermore, to make a vast offering, one should say: 'May all Buddhas, World Honored Ones, and all Bodhisattvas who have attained great power, remember me, disciple [name]. Now, I offer great reverence, service, and offerings to all Buddhas and Bodhisattvas, dedicating my body. All the great adornments in the worlds of the ten directions, such as various jeweled palaces, jeweled trees, jeweled mountains, jeweled thrones, jeweled altars, rows of precious jewels, jeweled canopies, jeweled banners, jeweled ornaments and necklaces, pearl nets, jeweled vessels, heaps of jewels, radiant flames of jewels, great Mani jewels (Mani, wish-fulfilling jewel) in the jeweled continents, pure lamp trees, jeweled bells harmonizing, Mani radiance, pure gold tassels, hanging and connecting wondrous golden lotuses, with filaments of Jambudvipa gold (Jambudvipa, a type of gold), rows of golden trees, various jeweled palaces, jeweled clouds gathering and raining down drops of jewels, jeweled treasure halls, wondrous Manis interspersed in the walls, jeweled railings, delightful and perfect gardens for great mantra holders, houses, jeweled palaces, and halls.'
樹林皆可愛樂。以如是等無攝無受。迴向一切諸佛菩薩。于贍部洲所有妙藥長壽藥類。諸末尼寶能與有情所求眾藥。自然成美殊勝飲食。並諸香樹種種異類。旃檀妙樹阿伽盧樹。沉水赤檀大葉恒花。能醉香等諸樹種類。可樂妙香無攝無受諸如意樹。于大海中種種異類。諸末尼寶如意寶珠。及須彌山雞娑啰山。香山摩尼耶山。尹地(二合)耶大山。曼陀羅山金剛山等。諸大山中種種寶峰。寶臺寶石寶窟寶宮。寶飾寶片眾寶階道。諸末尼柱諸寶燈輪。諸琉璃等末尼種類。所有天上無主天宮。天諸名花悅意樂見。天諸樂具微風吹動。空宮行伍和鳴美聲。天諸音樂不鼓自然出美妙聲。天諸眾鳥住空宮中。鳴妙音聲並諸寶云出大美聲。天諸末尼歌詠音樂。並諸妙香花樹鬘樹涂香燒香樹。燈樹幢樹幡樹寶樹。此等一切無所攝受。奉施一切諸佛菩薩。所有一切佛眼所睹。諸佛剎中大供養云。花云香云鬘云燒香云。涂香云寶蓋云寶幢云寶幡云。寶衣云寶聚云寶器云大末尼聚云。種種微妙大寶珠云。又以香油滿大燈器。量等千界燃以燈炷。量百須彌。奉施一切諸佛世尊諸大菩薩。由是供養所生勝福。並將迴向無上菩提。如過去佛所修諸善。以無所得而為方便。迴向菩提。我亦如是持此功德。迴向無上正等菩提。勸請諸佛。唯愿往赴菩提道
場。降伏魔怨證大菩提轉大法輪。欲滅度者為諸有情。勸請願住滿一大劫。隨喜一切諸佛菩薩一切有情所修諸福。發露懺悔一切諸罪。猶如三世諸佛菩薩懺悔罪障。我亦如是愿罪銷滅。奉施乃至懺悔已畢。即以凈心憶念一切諸佛菩薩。對佛像前誦此密言滿足八遍密言曰。
唵娑頗(二合)羅裟頗(二合)羅微摩那娑(去引)啰摩訶(引)若縛吽
誦密言已。即便隨欲。成就天妙大供養云。一切佛所而得現前。若善男子或善女人。繫念于佛或晝或夜。轉誦如是大回向輪。此善男子或善女人。諸罪銷滅一切煩惱漸得微薄。能獲如前所說功德。若轉一遍得百梵福。夢常見佛。命終之後得生凈土。佛說是經已諸菩薩眾歡喜奉行。
佛說迴向輪經
【現代漢語翻譯】 現代漢語譯本： 場景：降伏魔怨，證得大菩提，轉大法輪。對於想要滅度者，爲了所有有情眾生，勸請住世滿一大劫。隨喜一切諸佛菩薩和一切有情所修的各種福德。發露懺悔一切諸罪，猶如過去、現在、未來三世諸佛菩薩懺悔罪障一樣，我也如此，愿罪業消滅。奉獻佈施乃至懺悔完畢，就以清凈心憶念一切諸佛菩薩，對著佛像前誦持此密言滿足八遍。密言如下： 唵 娑頗(二合)羅 裟頗(二合)羅 微摩那 娑(去引)啰 摩訶(引) 若縛 吽 誦持密言完畢，就可以隨自己的意願，成就殊勝的天妙大供養云，在一切佛前顯現。如果善男子或善女人，繫念于佛，無論是白天還是夜晚，轉誦如此的大回向輪，那麼這位善男子或善女人，諸罪業消滅，一切煩惱逐漸變得微薄，能夠獲得如前面所說的功德。如果轉誦一遍，就能得到百倍的梵福，夢中常常見到佛，命終之後能夠往生凈土。佛說完這部經后，諸位菩薩眾歡喜地信受奉行。 《佛說迴向輪經》
【English Translation】 English version: The scene: Subduing demonic hindrances, attaining great Bodhi (enlightenment), turning the great Dharma wheel. For those who wish to enter Nirvana (extinction of suffering), for the sake of all sentient beings, urging them to remain in the world for a full kalpa (an immense period of time). Rejoicing in all the various merits cultivated by all Buddhas and Bodhisattvas and all sentient beings. Openly confessing all sins, just as the Buddhas and Bodhisattvas of the past, present, and future confess their karmic obstacles, so do I, wishing that my sins be extinguished. Having completed the offering of alms and even confession, then with a pure mind, remember all the Buddhas and Bodhisattvas, and recite this mantra in front of the Buddha image eight times. The mantra is as follows: Om Sphara Sphara Vimana Sara Maha Jnava Hum Having finished reciting the mantra, one can then, according to one's wishes, accomplish the wonderful and supreme cloud of offerings, appearing before all the Buddhas. If a good man or good woman, keeps the Buddha in mind, whether day or night, and recites this great wheel of dedication, then this good man or good woman, their sins will be extinguished, all afflictions will gradually become thin, and they will be able to obtain the merits mentioned earlier. If one recites it once, one will obtain a hundred times the Brahma blessings, often see the Buddha in dreams, and after death, be reborn in the Pure Land. After the Buddha finished speaking this sutra, all the Bodhisattvas joyfully accepted and practiced it. The Sutra of the Wheel of Dedication Spoken by the Buddha