T24n1493_大乘三聚懺悔經
大正藏第 24 冊 No. 1493 大乘三聚懺悔經
No. 1493
大乘三聚懺悔經
隋開皇年阇那崛多共笈多等於大興善寺譯
如是我聞：
一時婆伽婆在毗舍梨大光明林，與大比丘眾千餘人俱，復有無量諸菩薩等。爾時世尊與于無量百千諸眾前後圍繞而為說法。
爾時長老舍利弗在彼會坐，承佛威神從坐而起，偏袒右邊右膝著地，合掌向佛而作是言：「我於今者欲有所問，愿佛聽許為我解釋。」
爾時佛告舍利弗言：「汝舍利弗！恣汝所問，我當解釋令汝心喜。」
爾時長老舍利弗蒙佛聽許解釋所問，歡喜踴躍不能自勝，以歡喜意而白佛言：「大德世尊！若善男子、善女人等，云何欲住于聲聞乘、辟支佛乘及住大乘？是眾生等有諸業障，云何懺悔？云何發露？謂煩惱障、諸眾生障、法障、轉後世障，云何懺悔？云何發露？」
爾時佛告舍利弗言：「善哉善哉！汝舍利弗！汝今欲為多所安樂利益天人，能問如來於如是事。汝舍利弗！汝今應當諦聽諦聽，善思念之，當爲汝說。」時舍利弗而白佛言：「善哉世尊！唯愿解說。」
爾時佛告舍利弗言：「汝舍利弗！若善男子、善女人等，若欲發心住于聲聞、辟支佛乘、若住大乘，是眾生
【現代漢語翻譯】 現代漢語譯本 大乘三聚懺悔經
隋朝開皇年間，阇那崛多（Jñānagupta）和笈多（Gupta）等人在大興善寺翻譯。
我是這樣聽說的：
一時，婆伽婆（Bhagavān，世尊）在毗舍離（Vaiśālī）大光明林，與一千多位大比丘眾在一起，還有無量諸菩薩等。當時，世尊被無量百千的大眾前後圍繞著，為他們說法。
當時，長老舍利弗（Śāriputra）在法會中就坐，憑藉佛的威神之力，從座位上站起來，袒露右肩，右膝著地，合掌向佛，說道：『我現在想請問一些問題，希望佛允許我，為我解釋。』
當時，佛告訴舍利弗說：『舍利弗！你可以隨意發問，我將為你解釋，讓你心生歡喜。』
當時，長老舍利弗蒙佛允許解釋所問，歡喜踴躍，不能自已，以歡喜的心情對佛說：『大德世尊！如果善男子、善女人等，想要安住于聲聞乘（Śrāvakayāna）、辟支佛乘（Pratyekabuddhayāna）以及安住于大乘（Mahāyāna），這些眾生有各種業障，應該如何懺悔？如何發露？所謂的煩惱障、諸眾生障、法障、轉後世障，應該如何懺悔？如何發露？』
當時，佛告訴舍利弗說：『很好，很好！舍利弗！你現在爲了安樂利益廣大的天人和世人，能夠向如來詢問這樣的問題。舍利弗！你現在應當仔細聽，仔細聽，好好思考，我將為你解說。』當時，舍利弗對佛說：『善哉世尊！唯愿您解說。』
當時，佛告訴舍利弗說：『舍利弗！如果善男子、善女人等，想要發心安住于聲聞乘、辟支佛乘，或者安住于大乘，這些眾生
【English Translation】 English version The Mahayana Three Aggregates Confession Sutra
Translated by Jñānagupta and Gupta at Daxingshan Temple during the Kaihuang era of the Sui Dynasty.
Thus have I heard:
At one time, the Bhagavān (World-Honored One) was in the Great Light Forest of Vaiśālī (a city in ancient India), together with a large assembly of over a thousand Bhikshus (monks), and also countless Bodhisattvas (enlightened beings). At that time, the World-Honored One was surrounded by countless hundreds of thousands of people, preaching the Dharma (teachings).
At that time, the Elder Śāriputra (one of the Buddha's chief disciples) was seated in the assembly. Relying on the Buddha's majestic power, he rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, spoke to the Buddha, saying: 'I now wish to ask some questions, and I hope the Buddha will allow me and explain them for me.'
At that time, the Buddha said to Śāriputra: 'Śāriputra! You may ask whatever you wish. I will explain it to you and make you happy.'
At that time, the Elder Śāriputra, having received the Buddha's permission to explain his questions, was overjoyed and could not contain himself. With a joyful mind, he said to the Buddha: 'Greatly Virtuous World-Honored One! If good men and good women wish to abide in the Śrāvakayāna (Vehicle of Hearers), the Pratyekabuddhayāna (Vehicle of Solitary Buddhas), or abide in the Mahāyāna (Great Vehicle), and these beings have various karmic obstacles, how should they repent? How should they confess? What about the afflictive obstacles, the obstacles of all beings, the Dharma obstacles, and the obstacles of transmigration in future lives? How should they repent? How should they confess?'
At that time, the Buddha said to Śāriputra: 'Excellent, excellent! Śāriputra! You now wish to bring peace and benefit to many gods and humans, and you are able to ask the Tathāgata (Buddha) about such matters. Śāriputra! You should now listen carefully, listen carefully, and contemplate well. I will explain it to you.' At that time, Śāriputra said to the Buddha: 'Excellent, World-Honored One! I only wish that you would explain.'
At that time, the Buddha said to Śāriputra: 'Śāriputra! If good men and good women wish to aspire to abide in the Śrāvakayāna, the Pratyekabuddhayāna, or abide in the Mahāyāna, these beings
等應于晝夜各在三時，從坐而起，偏袒右邊右膝著地，合十指掌應作是言：『所有現在十方世界諸佛世尊，常住在世、若坐經行，是諸世尊當憶念我、當證知我，為我作眼、為我作智、為我作勝、為作最極，我在彼前懺悔發露。若我無始流轉往來，若我此生、若於餘生所有業障，若自作、若教他作、見作隨喜，及煩惱障、諸眾生障、法障、轉後世障，若自初作、若教他初作、若見初作隨喜，若自正作、若教他作、若見正作隨喜，若自作竟、若教他作竟、若見他作竟隨喜。若復未識佛時、未識法時、未識僧時，未知善時、未知不善時，若復隨順於欲瞋癡貪亂心等而起諸惡、若復為于睡眠所覆、若復掉戲、若復疑惑、若復諂曲、若復無慚無愧。若復我慢貢高自大、若起怨嫌、若醉放逸，若起噁心出佛身血、若謗正法、破和合僧、殺阿羅漢、或殺父母。如是等業，若自初作、正作、作已，若教他作、見作隨喜。身業三種、口業有四、意三業行，于眾生所起諸惡意，或復逼觸毀辱呵罵三乘眾生，說其過惡嫌恨誹謗，或作邪淫、或作邪見。若初始作、若正作時、若復作已，自作、教他、見作隨喜。或隨所說違背戒聚，或盜塔物起于邪見，若始發意或復作時及作已竟。如是等惡，自作、教他、見作隨喜。或於父母而起違背、或障人
【現代漢語翻譯】 現代漢語譯本： 應當在白天和夜晚的各個三個時段，從座位上起身，袒露右肩，右膝著地，合起雙手，掌心相對，應該這樣說：『所有現在十方世界諸佛世尊（Buddha-World Honored One），常住在世，或坐或行，這些世尊應當憶念我，應當證知我，為我作眼，為我作智，為我作勝，為我作最極，我在他們面前懺悔發露。如果我從無始以來流轉往來，或者我此生，或者在其他生中所造作的所有業障，無論是自己做的，還是教別人做的，或者見到別人做而隨喜的，以及煩惱障、諸眾生障、法障、轉後世障，無論是自己開始做的，還是教別人開始做的，或者見到別人開始做而隨喜的，無論是自己正在做的，還是教別人做的，或者見到別人正在做而隨喜的，無論是自己做完的，還是教別人做完的，或者見到別人做完而隨喜的。如果還不認識佛（Buddha）的時候，還不認識法（Dharma）的時候，還不認識僧（Sangha）的時候，不知道什麼是善，不知道什麼是不善的時候，如果順從於慾望、嗔恚、愚癡、貪婪、散亂的心等而生起各種惡行，如果被睡眠所覆蓋，如果掉舉嬉戲，如果疑惑，如果諂媚虛偽，如果無慚無愧。如果我慢、貢高、自大，如果生起怨恨嫌隙，如果醉酒放逸，如果生起噁心，出佛身血，如果誹謗正法，破壞和合僧團，殺害阿羅漢（Arhat），或者殺害父母。像這樣的罪業，無論是自己開始做的、正在做的、已經做完的，還是教別人做的、見到別人做而隨喜的。身業三種，口業有四種，意業三種，對於眾生所生起的各種惡意，或者逼迫、觸惱、毀辱、呵罵三乘的眾生，說他們的過失，嫌恨誹謗，或者作邪淫，或者作邪見。無論是開始做的、正在做的、還是已經做完的，自己做的、教別人做的、見到別人做而隨喜的。或者隨順所說而違背戒律，或者盜取塔廟的財物，生起邪見，無論是剛開始發心，或者正在做的時候，以及做完之後。像這樣的惡行，自己做的、教別人做的、見到別人做而隨喜的。或者對於父母生起違背之心，或者障礙他人』 English version: One should, during each of the three periods of the day and night, rise from one's seat, expose the right shoulder, place the right knee on the ground, and with palms together, say the following: 'All Buddhas (Buddha-World Honored One), World Honored Ones, in the ten directions of the present world, who constantly abide in the world, whether sitting or walking, may these World Honored Ones remember me, may they know me, may they be my eyes, may they be my wisdom, may they be my victory, may they be my utmost. Before them, I repent and confess. If, from beginningless time, I have transmigrated, or in this life, or in other lives, all karmic obstacles, whether done by myself, or caused others to do, or rejoiced in seeing others do, as well as obstacles of affliction, obstacles to all beings, obstacles to the Dharma (Dharma), obstacles to rebirth in future lives, whether I initially did them myself, or caused others to initially do them, or rejoiced in seeing others initially do them, whether I am currently doing them myself, or causing others to do them, or rejoicing in seeing others currently do them, whether I have completed them myself, or caused others to complete them, or rejoiced in seeing others complete them. If, when I did not know the Buddha (Buddha), did not know the Dharma (Dharma), did not know the Sangha (Sangha), did not know what is good, did not know what is not good, if I followed desires, anger, delusion, greed, distracted mind, etc., and arose various evil deeds, if I was covered by sleep, if I was restless and playful, if I was doubtful, if I was deceitful and hypocritical, if I was without shame or remorse. If I was arrogant, conceited, and self-important, if I arose resentment and animosity, if I was intoxicated and reckless, if I arose evil thoughts and drew blood from the Buddha's body, if I slandered the True Dharma, broke the harmony of the Sangha, killed an Arhat (Arhat), or killed my parents. Such karmas, whether I initially did them, am currently doing them, or have completed them, whether I caused others to do them, or rejoiced in seeing others do them. The three actions of body, the four actions of speech, the three actions of mind, all the evil intentions I have arisen towards sentient beings, or if I have oppressed, touched offensively, insulted, or scolded beings of the Three Vehicles, spoken of their faults, harbored resentment and slander, or committed sexual misconduct, or held wrong views. Whether initially done, currently being done, or already completed, done by myself, caused others to do, or rejoiced in seeing others do. Or if I have violated the precepts according to what was said, or stolen property from stupas, or arose wrong views, whether initially intended, or while doing, or after completing. Such evil deeds, done by myself, caused others to do, or rejoiced in seeing others do. Or if I have acted contrary to my parents, or obstructed others'
【English Translation】 English version: One should, during each of the three periods of the day and night, rise from one's seat, expose the right shoulder, place the right knee on the ground, and with palms together, say the following: 'All Buddhas (Buddha-World Honored One), World Honored Ones, in the ten directions of the present world, who constantly abide in the world, whether sitting or walking, may these World Honored Ones remember me, may they know me, may they be my eyes, may they be my wisdom, may they be my victory, may they be my utmost. Before them, I repent and confess. If, from beginningless time, I have transmigrated, or in this life, or in other lives, all karmic obstacles, whether done by myself, or caused others to do, or rejoiced in seeing others do, as well as obstacles of affliction, obstacles to all beings, obstacles to the Dharma (Dharma), obstacles to rebirth in future lives, whether I initially did them myself, or caused others to initially do them, or rejoiced in seeing others initially do them, whether I am currently doing them myself, or causing others to do them, or rejoicing in seeing others currently do them, whether I have completed them myself, or caused others to complete them, or rejoiced in seeing others complete them. If, when I did not know the Buddha (Buddha), did not know the Dharma (Dharma), did not know the Sangha (Sangha), did not know what is good, did not know what is not good, if I followed desires, anger, delusion, greed, distracted mind, etc., and arose various evil deeds, if I was covered by sleep, if I was restless and playful, if I was doubtful, if I was deceitful and hypocritical, if I was without shame or remorse. If I was arrogant, conceited, and self-important, if I arose resentment and animosity, if I was intoxicated and reckless, if I arose evil thoughts and drew blood from the Buddha's body, if I slandered the True Dharma, broke the harmony of the Sangha, killed an Arhat (Arhat), or killed my parents. Such karmas, whether I initially did them, am currently doing them, or have completed them, whether I caused others to do them, or rejoiced in seeing others do them. The three actions of body, the four actions of speech, the three actions of mind, all the evil intentions I have arisen towards sentient beings, or if I have oppressed, touched offensively, insulted, or scolded beings of the Three Vehicles, spoken of their faults, harbored resentment and slander, or committed sexual misconduct, or held wrong views. Whether initially done, currently being done, or already completed, done by myself, caused others to do, or rejoiced in seeing others do. Or if I have violated the precepts according to what was said, or stolen property from stupas, or arose wrong views, whether initially intended, or while doing, or after completing. Such evil deeds, done by myself, caused others to do, or rejoiced in seeing others do. Or if I have acted contrary to my parents, or obstructed others'
出家、或復欲受具戒之時為作衣服留礙、或入禪定時或正念時而作障礙、或於利養名聞善根而為障礙，如是等事初作、作時及已作竟，自作、教人、見作隨喜。如是一切所作眾惡，今於一切佛世尊前發露懺悔。為證明我，與我作眼、與我作智、與我作勝、與我作極。今於一切佛世尊前至心懺悔發露不敢覆藏，于未來世更不敢作。而今一切諸佛世尊已知見我，攝受證明。若我所有無始生死諸煩惱中流轉往來所作惡業，自作、教他、見作隨喜，如是等業應受惡報，若復現受、若當來受。如是諸業，諸佛世尊當證知我如對目前，與我作勝、與我作極。于諸佛前至心懺悔不敢覆藏，于未來世更不敢作。所有過去有諸如來正遍知者，如彼往昔行菩薩行時，懺悔業障，及煩惱障、諸眾生障、法障、轉後來世障，如是懺悔，我今亦復如是懺悔不敢覆藏，于未來世更不敢作。所有未來世諸佛如來正遍知者，如彼當行菩薩行時，懺悔業障、煩惱障、諸眾生障、法障、轉後世障，懺悔已復懺悔。我今亦復如是懺悔諸障，發露懺悔不敢覆藏，懺悔已后更不敢作。所有現在十方世界一切世界，有諸如來正遍知者現住在世，如彼往昔行菩薩行時，懺悔業障、煩惱障、諸眾生障、法障、轉後來世障，懺悔已復懺悔。我今亦復如是，懺悔業障、煩惱障
、諸眾生障、轉後來世障，懺悔發露不敢覆藏，于未來世更不敢作。如是過去未來現在諸佛如來正遍知者，若已現知、若有當知，我今為于業障所覆應墮地獄、畜生、餓鬼，若閻羅王世界，違背遠離佛法僧處，墮于逼迫苦惱之處。如是等障，今於一切佛世尊前發露懺悔，愿佛世尊當證知我，為最勝者、為最極者。我于彼前皆悉至心發露懺悔不敢覆藏，于未來世更不敢作。我今於此至心懺悔，我及眾生愿皆清凈諸法業障，當凈一切助菩提法愿皆滿足。』如是三發於如是愿。如過去諸佛如來正遍知者，彼等世尊于往昔行如是懺悔，如是懺已得一切法無障清凈。若未來世諸佛如來正遍知者，彼諸世尊亦當如是，懺悔所有現在十方世界一切世界諸佛業障已，得一切法無障清凈。如來正遍知者現住在世，彼佛世尊往昔修行，亦皆如是懺悔業障，得一切法無障清凈。舍利弗！以是之故，若善男子及善女人，若欲發住于聲聞乘、辟支佛乘、若住大乘，欲凈業障，應當如是懺悔發露不應覆藏，于未來世不應復作。
「舍利弗！若有善男子、善女人，欲離地獄、畜生、餓鬼、貧賤生者，亦當如是懺悔發露不應覆藏，于未來世不應復作。舍利弗！若善男子、善女人，欲生剎利大姓、婆羅門大姓、居士大家受福樂果，若復欲生四天王處
【現代漢語翻譯】 現代漢語譯本 『所有眾生的業障、導致未來世的障礙，我都懺悔並坦白，不敢隱瞞，並且在未來世中再也不敢做。像這樣，過去、未來、現在的所有佛如來正遍知者（正等覺者），無論是已經現知的，還是將要現知的，我現在因為被業障所覆蓋，應該墮入地獄、畜生、餓鬼道，或者閻羅王的世界，遠離佛法僧的地方，墮入充滿逼迫和痛苦的地方。像這樣的障礙，現在我在一切佛世尊面前發露懺悔，愿佛世尊能夠知曉我，視我為最殊勝者、最極致者。我在他們面前都至誠地發露懺悔，不敢隱瞞，並且在未來世中再也不敢做。我現在在此至誠懺悔，愿我和所有眾生都能清凈一切諸法業障，愿一切幫助菩提之法都能圓滿。』像這樣重複三次發願。如同過去諸佛如來正遍知者，他們這些世尊在往昔修行時也這樣懺悔，這樣懺悔后得到一切法無障礙的清凈。如果未來世的諸佛如來正遍知者，他們這些世尊也將像這樣，懺悔所有現在十方世界一切世界的諸佛業障后，得到一切法無障礙的清凈。如來正遍知者現在住在世間，這些佛世尊往昔修行時，也都是這樣懺悔業障，得到一切法無障礙的清凈。舍利弗（Śāriputra）！因此，如果善男子和善女人，想要安住于聲聞乘（Śrāvakayāna）、辟支佛乘（Pratyekabuddhayāna），或者安住于大乘（Mahāyāna），想要清凈業障，就應當這樣懺悔發露，不應該隱瞞，在未來世不應該再犯。
『舍利弗（Śāriputra）！如果有善男子、善女人，想要脫離地獄、畜生、餓鬼道、貧賤的境遇，也應當這樣懺悔發露，不應該隱瞞，在未來世不應該再犯。舍利弗（Śāriputra）！如果善男子、善女人，想要出生于剎利（Kṣatriya）大姓、婆羅門（Brāhmaṇa）大姓、居士大家，享受福樂的果報，或者想要出生在四天王處
【English Translation】 English version 『All beings' karmic obstacles, which cause hindrances in future lives, I repent and confess, daring not to conceal them, and in future lives I will never commit them again. Like this, all Buddhas, Tathāgatas, Samyaksaṃbuddhas (Perfectly Enlightened Ones) of the past, future, and present, whether already known or to be known, I, now covered by karmic obstacles, should fall into hell, the animal realm, the realm of hungry ghosts, or the world of Yama (Lord of Death), places far from the Buddha, Dharma, and Sangha (the Three Jewels), falling into places full of oppression and suffering. Such obstacles, now I confess and reveal before all the Buddhas, World Honored Ones, wishing that the Buddhas, World Honored Ones, may know me, regard me as the most excellent, the most supreme. Before them, I sincerely confess and reveal, daring not to conceal, and in future lives I will never commit them again. I now sincerely repent here, wishing that I and all beings may purify all karmic obstacles of all dharmas, and may all aids to Bodhi (Enlightenment) be fulfilled.』 Repeat this wish three times. Just as the Buddhas, Tathāgatas, Samyaksaṃbuddhas (Perfectly Enlightened Ones) of the past, those World Honored Ones also repented in this way in their past practices, and after repenting in this way, they obtained unobstructed purity of all dharmas. If the Buddhas, Tathāgatas, Samyaksaṃbuddhas (Perfectly Enlightened Ones) of the future, those World Honored Ones will also do likewise, repenting all the karmic obstacles of all Buddhas in all worlds of the present ten directions, and obtain unobstructed purity of all dharmas. The Tathāgatas, Samyaksaṃbuddhas (Perfectly Enlightened Ones) now dwelling in the world, those Buddhas, World Honored Ones, also repented of their karmic obstacles in this way in their past practices, and obtained unobstructed purity of all dharmas. Śāriputra (One of the Buddha's foremost disciples)! Therefore, if good men and good women wish to abide in the Śrāvakayāna (Vehicle of Hearers), the Pratyekabuddhayāna (Vehicle of Solitary Buddhas), or abide in the Mahāyāna (Great Vehicle), wishing to purify karmic obstacles, they should repent and confess in this way, not concealing, and should not commit them again in future lives.
『Śāriputra (One of the Buddha's foremost disciples)! If there are good men and good women who wish to be free from hell, the animal realm, the realm of hungry ghosts, and lowly births, they should also repent and confess in this way, not concealing, and should not commit them again in future lives. Śāriputra (One of the Buddha's foremost disciples)! If good men and good women wish to be born into great Kṣatriya (Warrior caste) families, great Brāhmaṇa (Priestly caste) families, or wealthy householder families, enjoying the fruits of blessings and happiness, or if they wish to be born in the realm of the Four Heavenly Kings
、三十三天、夜摩天、兜率天、化樂天、他化自在天、梵身天、梵輔天、梵侍天、大梵天、凈居天、少凈天、無量凈天、遍凈天、大身天、小身天、無量身天、廣果天、無想天、光音天、無惱天、善見天、阿迦尼吒天、無邊空處天、無邊識處天、無所有處天、非想非非想處天。若欲生彼同受果報，應當如是懺悔業障，如是發露不應覆藏，后不更作。是故舍利弗！欲得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道，亦當如是懺悔發露凈于業障，后不更作。舍利弗！若有善男子、善女人，欲當成就成無上菩提一切種智智、不可稱智、一切三界最勝妙智，亦應如是懺悔發露，后不更作。應如是知，如來所說一切諸法從因緣有或有生滅，過去已滅、未來未至、現在無體，無有業障、無業障處，現作諸行亦無業障。所以者何？如來常說，一切諸法空無我所，無有眾生、無有命者、無福伽羅、無有人者、無摩那婆，本性空寂。以是義故，一切諸法無有業障。舍利弗！若善男子、善女人等，若當能入如是等際，所謂實際、無我之際、無有家際、無漏際者，是則能凈一切法障而得寂靜。」
於是舍利弗白佛言：「世尊！是住大乘發菩薩心諸善男子、善女人等，云何當應隨喜一切眾生善根？」
佛告舍利弗：「是住
【現代漢語翻譯】 現代漢語譯本：三十三天（忉利天，佛教宇宙觀中位於須彌山頂的天界）、夜摩天（又稱焰摩天，欲界六天中的第三天）、兜率天（欲界六天中的第四天，彌勒菩薩在此等待下生）、化樂天（欲界六天中的第五天，能隨心變化所樂事物）、他化自在天（欲界六天中的最高天，能自在變化，奪取他所化樂）、梵身天（色界初禪天之一）、梵輔天（色界初禪天之一）、梵侍天（色界初禪天之一）、大梵天（色界初禪天之主）、凈居天（色界五不還天，阿那含果位的聖者所居）、少凈天（色界二禪天之一）、無量凈天（色界二禪天之一）、遍凈天（色界二禪天之一）、大身天（可能指色界天中的某種天）、小身天（可能指色界天中的某種天）、無量身天（可能指色界天中的某種天）、廣果天（色界四禪天之一）、無想天（色界四禪天之一，外道修行者所生之處）、光音天（色界二禪天之一，以光為語言）、無惱天（色界四禪天之一）、善見天（色界四禪天之一）、阿迦尼吒天（色界最高天，又稱色究竟天）、無邊空處天（無色界四空天之一）、無邊識處天（無色界四空天之一）、無所有處天（無色界四空天之一）、非想非非想處天（無色界最高天）。若想生到這些天界，一同承受相應的果報，應當這樣懺悔業障，這樣坦白，不應隱瞞，以後不再重犯。所以，舍利弗（佛陀的十大弟子之一，以智慧著稱）！想要得到須陀洹果（小乘初果，預流果）、斯陀含果（小乘二果，一來果）、阿那含果（小乘三果，不還果）、阿羅漢果（小乘四果，無學果）、辟支佛道（又稱緣覺，不需佛陀教導，通過自身修行證悟），也應當這樣懺悔坦白，清凈業障，以後不再重犯。舍利弗！如果有善男子、善女人，想要成就無上菩提（最高的覺悟）、一切種智智（對一切事物無所不知的智慧）、不可稱智（無法用言語描述的智慧）、一切三界（欲界、色界、無色界）最勝妙智，也應當這樣懺悔坦白，以後不再重犯。應當這樣理解，如來（佛陀的稱號之一）所說的一切諸法都是由因緣而生，或者有生有滅，過去已經滅去，未來尚未到來，現在沒有實體，沒有業障，也沒有業障存在的地方，現在所作的種種行為也沒有業障。為什麼呢？如來常說，一切諸法都是空無我所，沒有眾生，沒有命者，沒有福伽羅（補特伽羅，意為『人』或『個體』），沒有人，沒有摩那婆（意為『人』），其本性都是空寂的。因為這個緣故，一切諸法都沒有業障。舍利弗！如果善男子、善女人等，如果能夠進入這樣的境界，所謂的實際（真如實相）、無我之境、無有家際（沒有執著於家庭的界限）、無漏際（沒有煩惱的境界），那麼就能清凈一切法障而得到寂靜。』 於是，舍利弗（佛陀的十大弟子之一，以智慧著稱）問佛說：『世尊（對佛陀的尊稱）！這些安住在大乘（菩薩乘）發菩薩心（立志成佛的心）的善男子、善女人等，應當如何隨喜一切眾生的善根呢？』 佛告訴舍利弗（佛陀的十大弟子之一，以智慧著稱）說：『這些安住在大乘（菩薩乘）
【English Translation】 English version: Thirty-three Heavens (Trāyastriṃśa, a heaven located on the summit of Mount Sumeru in Buddhist cosmology), Yāma Heaven (also known as Suyāma Heaven, the third of the six heavens of desire), Tuṣita Heaven (the fourth of the six heavens of desire, where Bodhisattva Maitreya awaits his descent), Nirmāṇarati Heaven (the fifth of the six heavens of desire, where beings can create their own pleasurable environments), Paranirmita-vaśavartin Heaven (the highest of the six heavens of desire, where beings can freely transform and seize the pleasures created by others), Brahma-pāriṣadya Heaven (one of the heavens of the first dhyāna in the realm of form), Brahma-purohita Heaven (one of the heavens of the first dhyāna in the realm of form), Mahābrahmā Heaven (the chief of the heavens of the first dhyāna in the realm of form), Śubhakṛtsna Heaven (one of the heavens of the second dhyāna in the realm of form), Apramāṇaśubha Heaven (one of the heavens of the second dhyāna in the realm of form), Ābhāsvara Heaven (one of the heavens of the second dhyāna in the realm of form, where light is used as language), Anabhraka Heaven (one of the heavens of the fourth dhyāna in the realm of form), Puṇyabhijña Heaven (one of the heavens of the fourth dhyāna in the realm of form), Bṛhatphala Heaven (one of the heavens of the fourth dhyāna in the realm of form), Asañjñasattva Heaven (one of the heavens of the fourth dhyāna in the realm of form, a place where non-Buddhist practitioners are born), Śuddhavāsa Heavens (the Pure Abodes, heavens inhabited by non-returners), Avṛha Heaven (one of the Pure Abodes), Atapa Heaven (one of the Pure Abodes), Sudṛśa Heaven (one of the Pure Abodes), Akaniṣṭha Heaven (the highest of the Pure Abodes, also known as the Akanistha Heaven), Ākāśānantyāyatana Heaven (one of the four formless realms), Vijñānānantyāyatana Heaven (one of the four formless realms), Ākiñcanyāyatana Heaven (one of the four formless realms), Naivasaṃjñānāsaṃjñāyatana Heaven (the highest of the formless realms). If one wishes to be born in these heavens and receive the corresponding karmic rewards, one should confess one's karmic obstacles in this way, reveal them without concealment, and not repeat them in the future. Therefore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! If one desires to attain the fruit of a Stream-enterer (Sotāpanna, the first stage of enlightenment in Theravada Buddhism), the fruit of a Once-returner (Sakadāgāmin, the second stage of enlightenment), the fruit of a Non-returner (Anāgāmin, the third stage of enlightenment), the fruit of an Arhat (the fourth and final stage of enlightenment), or the path of a Pratyekabuddha (a solitary Buddha who attains enlightenment without the guidance of a teacher), one should also confess and reveal one's karmic obstacles in this way, purify them, and not repeat them in the future. Śāriputra! If there are good men or good women who desire to achieve Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment), the wisdom of all-knowing (knowledge of all things), immeasurable wisdom (wisdom that cannot be described in words), and the most excellent and wonderful wisdom of all three realms (the desire realm, the form realm, and the formless realm), they should also confess and reveal their karmic obstacles in this way, and not repeat them in the future. One should understand that all dharmas (phenomena) spoken by the Tathāgata (one of the titles of the Buddha) arise from causes and conditions, or have arising and ceasing. The past has already ceased, the future has not yet arrived, and the present has no substance. There are no karmic obstacles, nor is there a place where karmic obstacles exist. The actions that are performed now also have no karmic obstacles. Why is this so? The Tathāgata always says that all dharmas are empty and without self, without sentient beings, without a life-force, without a Pudgala (a 'person' or 'individual'), without a human being, without a Manava (a 'person'), and their inherent nature is empty and still. For this reason, all dharmas have no karmic obstacles. Śāriputra! If good men or good women can enter into such a realm, the so-called reality (ultimate truth), the realm of no-self, the realm without family attachments, the realm without outflows (the state without defilements), then they can purify all obstacles to the Dharma and attain tranquility.' Then, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom) said to the Buddha: 'World Honored One (a respectful title for the Buddha)! How should these good men and good women who abide in the Mahāyāna (the Great Vehicle) and have generated the Bodhicitta (the mind of enlightenment) rejoice in the roots of goodness of all sentient beings?' The Buddha said to Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom): 'These who abide in the Mahāyāna (the Great Vehicle)
菩薩乘善男子、善女人等，應晝三時及夜三時從坐而起，偏袒右邊右膝著地，合十指掌應作是言：『一切世界所有眾生眾生所攝，彼等所有諸福德聚，若初作、若正作、若作已，若自作、若教他作、見作隨喜，若於佛邊、若於法邊、若於僧邊、若福伽羅邊，若行佈施福事、持戒福事、若等行福事。彼等我今皆悉隨喜、最勝隨喜，最大最妙、最極最凈，無等無等等，無上無上上，諸佛許可，我今應當如是隨喜。所有過去諸佛如來正遍知者，從初發心乃至入于無餘涅槃，于其中間所有福聚，彼等我今皆悉隨喜。所有未來十方世界諸世界中，當有如來、應供、正遍知，從初發心所有修行六波羅蜜和合福聚，彼等一切我今皆悉如是隨喜，乃至如於諸佛許可隨喜隨喜。若復現在一切十方諸世界中，有諸如來、應供、正遍知，從初發心乃至得阿耨多羅三藐三菩提已，乃至入于無餘涅槃，于其中間所有福聚，我今皆悉如是隨喜、最勝隨喜，乃至如佛許可隨喜如是隨喜。』
「舍利弗！于意云何？如是隨喜和合福聚，得幾功德有大利益？舍利弗！若此三千大千世界所有眾生眾生所攝，彼等一切成阿羅漢。若有善男子、善女人，供養彼等恭敬奉事，給施衣服飲食湯藥床敷等事，乃至命終。彼所得福寧為多不？」
舍利弗言：
【現代漢語翻譯】 現代漢語譯本 菩薩乘的善男子、善女人等，應當在白天三個時段和夜晚三個時段從座位上起身，袒露右肩，右膝著地，合起雙手，應該這樣說：『一切世界所有眾生以及眾生所包含的一切，他們所有的各種福德積累，無論是最初所作、正在所作、已經所作，無論是自己所作、教他人所作、見到他人所作而隨喜，無論是在佛（Buddha）邊、法（Dharma）邊、僧（Sangha）邊、補特伽羅（Pudgala，人）邊，無論是行佈施的福事、持戒的福事、還是等行（平等行為）的福事。對於這些，我今天都完全隨喜、最殊勝地隨喜，最大最妙、最極最清凈，無與倫比、無與倫比，無上無上上，諸佛所許可的，我今天應當這樣隨喜。所有過去諸佛如來正遍知者，從最初發心乃至進入無餘涅槃，在其中間所有的福德積累，對於這些，我今天都完全隨喜。所有未來十方世界各個世界中，將會有如來、應供、正遍知，從最初發心所有修行六波羅蜜（Six Paramitas，六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）和合的福德積累，對於他們一切，我今天都完全這樣隨喜，乃至如諸佛所許可的隨喜一樣隨喜。如果現在一切十方各個世界中，有諸如來、應供、正遍知，從最初發心乃至證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之後，乃至進入無餘涅槃，在其中間所有的福德積累，我今天都完全這樣隨喜、最殊勝地隨喜，乃至如佛所許可的隨喜一樣這樣隨喜。』 『舍利弗（Sariputra）！你認為怎麼樣？這樣隨喜和合的福德積累，能得到多少功德，有多大的利益？舍利弗！如果這三千大千世界所有眾生以及眾生所包含的一切，他們全都成為阿羅漢（Arhat）。如果有善男子、善女人，供養他們，恭敬奉事，給予衣服、飲食、湯藥、床鋪等事物，乃至終其一生。他所得到的福德難道不多嗎？』 舍利弗說：
【English Translation】 English version A Bodhisattva-yana (Bodhisattva Vehicle) good man or good woman should rise from their seat during the three periods of the day and the three periods of the night, expose their right shoulder, place their right knee on the ground, join their palms together, and say: 'All beings in all worlds, and all that is encompassed by beings, all their accumulations of merit, whether initially done, presently being done, or already done, whether done by themselves, taught to others to do, or rejoicing upon seeing others do, whether in the presence of the Buddha (Buddha), the Dharma (Dharma), the Sangha (Sangha), or the Pudgala (Pudgala, person), whether performing acts of giving, acts of upholding precepts, or acts of equanimity. For all of these, I now rejoice completely, rejoice most excellently, most greatly, most wonderfully, most extremely, most purely, incomparably, incomparably, unsurpassed, unsurpassed, approved by all Buddhas, I should now rejoice in this way. All past Buddhas, Tathagatas, Perfectly Enlightened Ones, from their initial aspiration until entering into complete Nirvana, all the accumulations of merit in between, for all of these, I now rejoice completely. All future Tathagatas, Arhats, Perfectly Enlightened Ones, in the ten directions and all the worlds, from their initial aspiration, all the accumulations of merit from practicing the Six Paramitas (Six Paramitas: Giving, Morality, Patience, Diligence, Concentration, Wisdom) combined, for all of them, I now rejoice in this way, even as the Buddhas approve of rejoicing, I rejoice. If now, in all the worlds of the ten directions, there are Tathagatas, Arhats, Perfectly Enlightened Ones, from their initial aspiration until attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), until entering into complete Nirvana, all the accumulations of merit in between, I now rejoice completely in this way, rejoice most excellently, even as the Buddhas approve of rejoicing, I rejoice in this way.' 'Sariputra (Sariputra)! What do you think? How much merit and great benefit can be obtained from such a combined accumulation of rejoicing? Sariputra! If all the beings in this three-thousand-great-thousand world, and all that is encompassed by beings, were to become Arhats (Arhat). If a good man or good woman were to make offerings to them, respectfully serve them, give them clothing, food, medicine, bedding, and other necessities, until the end of their lives. Would the merit they obtain be great or not?' Sariputra said:
「甚多。世尊！」
佛言：「舍利弗！且置三千大千世界諸眾生等眾生所攝。若復東方如恒河沙諸世界中所有眾生眾生所攝者，彼等皆得成阿羅漢。若有善男子、善女人，乃至盡命供養供給乃至湯藥。是等諸事，舍利弗！于汝意云何？彼所得福寧為多不？」
舍利弗言：「甚多。世尊！」
佛告舍利弗：「如是南方西方北方四維上下恒河沙等諸世界中所有眾生眾生所攝，皆成羅漢。若有善男子、善女人等，盡形供養奉事供給乃至衣服湯藥等事。彼所得福寧為多不？」
舍利弗言：「甚多。世尊！不可思議能得邊際。」
佛告舍利弗：「若住大乘發菩薩心諸善男子、善女人等，能有正信無諸諂曲，發阿耨多羅三藐三菩提心，復能如是隨喜隨喜。舍利弗！彼前福德於此福聚，百分不及一，千分百千分、億分百億分乃至算數譬喻所不及一。舍利弗！諸菩薩等如是隨喜能具足故，能速成就阿耨多羅三藐三菩提。舍利弗！若有善男子、善女人住于大乘，復能如是隨喜隨喜，當得如是無量無邊大福德聚。舍利弗！若有婦人厭惡女身欲求男身、欲當成就阿耨多羅三藐三菩提，亦應如是隨喜隨喜。」
爾時舍利弗復白佛言：「唯愿世尊為我廣說勸請和合所得福聚，利益安樂諸天世人，亦為現在及
【現代漢語翻譯】 現代漢語譯本： 『非常多，世尊！』
佛說：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！暫且不論三千大千世界所有眾生以及與眾生相關的（事物）。如果東方如恒河沙數般多的世界中所有眾生以及與眾生相關的（事物），他們都成就了阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）。如果有善男子、善女人，乃至盡其一生供養、供給，乃至提供湯藥。這些事情，舍利弗！你認為如何？他們所得的福報難道不多嗎？』
舍利弗說：『非常多，世尊！』
佛告訴舍利弗：『像這樣，南方、西方、北方、四維、上方、下方，如恒河沙數般多的世界中所有眾生以及與眾生相關的（事物），都成就了阿羅漢。如果有善男子、善女人等，盡其一生供養、奉事、供給，乃至提供衣服、湯藥等事物。他們所得的福報難道不多嗎？』
舍利弗說：『非常多，世尊！多到不可思議，無法衡量。』
佛告訴舍利弗：『如果安住于大乘（Mahāyāna，佛教的一個主要流派，強調菩薩的利他行為）併發菩薩心（Bodhicitta，為利益一切眾生而追求成佛的心）的善男子、善女人等，能夠有真正的信心，沒有虛偽和諂媚，發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），又能像這樣隨喜（anumodanā，對他人功德的歡喜讚歎）隨喜。舍利弗！他們之前的福德與這隨喜的福聚相比，百分之一都比不上，千分之一、百千分之一、億分之一、百億分之一，乃至用算術和比喻都無法比得上。舍利弗！諸位菩薩等這樣隨喜，能夠具足（功德），能夠迅速成就阿耨多羅三藐三菩提。舍利弗！如果有善男子、善女人安住于大乘，又能像這樣隨喜隨喜，應當獲得這樣無量無邊的大福德聚集。舍利弗！如果有婦人厭惡女身，想要獲得男身，想要成就阿耨多羅三藐三菩提，也應當像這樣隨喜隨喜。』
這時，舍利弗又對佛說：『唯愿世尊為我廣泛地解說勸請和合（勸請佛陀住世，轉法輪，以及僧團和合）所得的福德聚集，利益安樂諸天和世人，也爲了現在以及……』
【English Translation】 English version: 『Very much, World-Honored One!』
The Buddha said: 『Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom)! Set aside the beings and all that pertains to beings in the three-thousand great-thousand world system. If all the beings and all that pertains to beings in worlds as numerous as the sands of the Ganges River in the east were to attain Arhatship (Arhat, a liberated being who has extinguished all defilements), and if there were good men and good women who, for the duration of their lives, were to offer them sustenance, provide for their needs, and even offer them medicine, what do you think, Śāriputra? Would the merit they obtain be great or not?』
Śāriputra said: 『Very much, World-Honored One!』
The Buddha told Śāriputra: 『Likewise, if all the beings and all that pertains to beings in worlds as numerous as the sands of the Ganges River in the south, west, north, four intermediate directions, above, and below were to attain Arhatship, and if there were good men and good women who, for the duration of their lives, were to offer them service, provide for their needs, and even offer them clothing and medicine, what do you think? Would the merit they obtain be great or not?』
Śāriputra said: 『Very much, World-Honored One! It is inconceivable and beyond measure.』
The Buddha told Śāriputra: 『If good men and good women who abide in the Mahāyāna (a major branch of Buddhism emphasizing the bodhisattva's altruistic path) and generate the Bodhicitta (Bodhicitta, the mind of enlightenment, the aspiration to attain Buddhahood for the benefit of all beings), possess genuine faith without deceit or flattery, generate the mind of Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed perfect enlightenment), and are able to rejoice (anumodanā, rejoicing in the merits of others) in this way, Śāriputra, the former merit of those beings does not equal even one percent of this accumulation of merit, not one thousandth, not one hundred-thousandth, not one millionth, not one hundred-millionth, not even that which can be reached by calculation or analogy. Śāriputra, because the Bodhisattvas are able to fully accomplish such rejoicing, they are able to quickly attain Anuttarā-samyak-saṃbodhi. Śāriputra, if there are good men and good women who abide in the Mahāyāna and are able to rejoice in this way, they will obtain such immeasurable and boundless great accumulations of merit. Śāriputra, if there are women who are disgusted with their female bodies and wish to obtain male bodies, and wish to attain Anuttarā-samyak-saṃbodhi, they should also rejoice in this way.』
At that time, Śāriputra again said to the Buddha: 『World-Honored One, I beseech you to extensively explain for me the accumulation of merit obtained from exhorting, requesting, and harmonizing (exhorting the Buddha to remain in the world, turn the wheel of Dharma, and the Sangha to be in harmony), for the benefit and happiness of gods and humans, and also for the present and...』
未來世諸菩薩等攝受廣大諸善根故。」
爾時佛告舍利弗言：「善哉善哉！舍利弗！汝今欲為多所利益安樂天人，能問如來如是之義。舍利弗！汝今諦聽，善思念之，當爲汝說。」
舍利弗言：「善哉世尊！我今欲聞，愿為解說。」
佛告舍利弗：「若有善男子、善女人等住大乘者，應于晝夜各在三時從坐而起，偏袒右邊右膝著地，合十指掌應作是言：『諸佛世尊當憶念我。所有十方一切世界所有諸佛如來、應供、正遍知，證菩提已欲轉法輪，我今悉皆勸請彼等諸佛世尊，皆悉愿轉無上法輪，為欲憐愍安樂利益諸天人故。』如是三說，亦復如是。『我今勸請諸佛世尊，唯愿為轉無上法輪，唯愿彼等諸佛世尊施於法施，愿佛世尊普設法會，愿諸世尊注大法雨，愿諸世尊然大法炬，愿諸世尊擊大法鼓，愿佛世尊作法音樂，愿諸世尊吹大法䗍，愿諸世尊建立法幢，愿佛世尊以法充足一切眾生，令諸眾生以法自恣，多所利益安樂世間，憐愍一切諸天人故。』
「又舍利弗！若善男子、善女人等，欲當成就阿耨多羅三藐三菩提者，應晝三時及夜三時，偏袒右邊右膝著地，合十指掌而作是念：『所有十方一切世界所有一切諸佛世尊，現住在世若住若行，應當憶念、應當禮敬。』應作是言：『所有現在十方
【現代漢語翻譯】 未來世的各位菩薩爲了攝取廣大的善根。
這時，佛告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『太好了，太好了！舍利弗！你現在想要爲了眾多天人和世間的利益和安樂，能夠向如來（Tathāgata，佛的稱號之一，意為「如來者」）詢問這樣的道理。舍利弗！你現在仔細聽好，好好思考，我將為你解說。』
舍利弗說：『太好了，世尊（Bhagavan，佛的稱號之一，意為「世尊」），我現在想要聽聞，希望您能為我解說。』
佛告訴舍利弗：『如果有善男子、善女人等安住于大乘（Mahāyāna，佛教宗派之一，意為「大乘」）的，應該在白天和夜晚各三次從座位上起來，袒露右肩，右膝著地，合起雙手，應該這樣說：「諸佛世尊（Buddha-bhagavan），請憶念我。所有十方一切世界的所有諸佛如來（Tathāgata）、應供（Arhat，阿羅漢的另一種稱謂，意為「應受供養者」）、正遍知（Sammasambuddha，佛的稱號之一，意為「正等覺者」），證得菩提（Bodhi，覺悟）后想要轉法輪（Dharmacakra，佛法之輪），我現在全部都勸請他們這些諸佛世尊，都希望他們能夠轉動無上的法輪，爲了憐憫、安樂和利益諸天人和世間。」這樣說三次，也像這樣說：「我現在勸請諸佛世尊，只希望他們能夠轉動無上的法輪，只希望他們這些諸佛世尊施予法施，愿佛世尊普遍設立法會，愿諸世尊降下大法雨，愿諸世尊點燃大法炬，愿諸世尊敲擊大法鼓，愿佛世尊演奏法樂，愿諸世尊吹響大法螺，愿諸世尊建立法幢，愿佛世尊以佛法充足一切眾生，使眾生以佛法而自在，多多利益和安樂世間，憐憫一切諸天人。」』
『還有，舍利弗！如果有善男子、善女人等，想要成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的，應該在白天三次和夜晚三次，袒露右肩，右膝著地，合起雙手，這樣想：「所有十方一切世界的所有一切諸佛世尊，現在住在世間，或住或行，應當憶念、應當禮敬。」應該這樣說：「所有現在十方
【English Translation】 『For the sake of future Bodhisattvas (Bodhisattva, beings on the path to Buddhahood) and others, to gather vast roots of virtue.』
At that time, the Buddha (Buddha, the awakened one) said to Śāriputra (Śāriputra, one of the Buddha's ten principal disciples, known for his wisdom): 『Excellent, excellent! Śāriputra! You now wish to benefit and bring peace and happiness to many gods and humans, and are able to ask the Tathāgata (Tathāgata, 'the one who has thus come' or 'the one who has thus gone') about such a meaning. Śāriputra! Now listen carefully and contemplate it well, and I will explain it to you.』
Śāriputra said: 『Excellent, World-Honored One (Bhagavan, often translated as 'Lord' or 'Blessed One'), I now wish to hear, and I hope you will explain it.』
The Buddha said to Śāriputra: 『If there are good men or good women who abide in the Mahāyāna (Mahāyāna, 'the Great Vehicle' of Buddhism), they should rise from their seats three times during the day and three times during the night, baring their right shoulder, placing their right knee on the ground, and joining their palms together, they should say: 「May all the Buddhas, World-Honored Ones, remember me. All the Buddhas, Tathāgatas, Arhats (Arhat, 'worthy one' or 'one who is free from defilements'), Sammasambuddhas (Sammasambuddha, 'fully enlightened Buddha') in all the worlds of the ten directions, who, having attained Bodhi (Bodhi, enlightenment), wish to turn the Dharma wheel (Dharmacakra, the wheel of Dharma), I now exhort all those Buddhas, World-Honored Ones, to turn the unsurpassed Dharma wheel, for the sake of compassion, peace, benefit, and happiness for all gods and humans.」 Say this three times, and also say: 「I now exhort all the Buddhas, World-Honored Ones, may they turn the unsurpassed Dharma wheel, may those Buddhas, World-Honored Ones, bestow the gift of Dharma, may the Buddha, World-Honored One, universally establish Dharma assemblies, may all the World-Honored Ones pour down great Dharma rain, may all the World-Honored Ones light great Dharma torches, may all the World-Honored Ones strike great Dharma drums, may the Buddha, World-Honored One, make Dharma music, may all the World-Honored Ones blow great Dharma conches, may all the World-Honored Ones establish Dharma banners, may the Buddha, World-Honored One, fulfill all beings with the Dharma, so that all beings may be at ease with the Dharma, greatly benefiting and bringing peace and happiness to the world, having compassion for all gods and humans.」』
『Furthermore, Śāriputra! If there are good men or good women who wish to attain Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), they should, three times during the day and three times during the night, bare their right shoulder, place their right knee on the ground, join their palms together, and think: 「All the Buddhas, World-Honored Ones, in all the worlds of the ten directions, who are now living in the world, whether abiding or walking, should be remembered and should be revered.」 They should say: 「All the Buddhas now in the ten directions
世界諸佛世尊，欲舍壽命入涅槃者，我皆勸請諸佛世尊，莫入涅槃久住於世，不思議劫、不可說無有量不可稱劫，為多利益安樂世間諸天人故，堪忍久住，無令身心而有疲倦。』如是三請諸佛世尊久住於世，于無量劫利益安樂一切世間諸天人故，堪忍久住勿令身心而有疲倦。如是勸請彼所善根，應當迴向阿耨多羅三藐三菩提。舍利弗！汝今當觀勸請回向得幾許福？舍利弗！于汝意云何？若此三千大千世界滿中七寶，持用佈施諸佛如來，其所得福寧為多不？」
舍利弗言：「甚多。世尊！非所思量之所能知。」
佛告舍利弗：「且置三千大千世界滿中七寶。如是東方南西北方四維上下諸世界中滿中七寶，持用佈施諸佛如來，其所得福寧為多不？」
舍利弗言：「甚多。世尊！非可思量能得邊際。」
「舍利弗！汝今當觀，若善男子、善女人等正信無諂，能發無上菩提之心，能作如是勸請諸佛轉於法輪。舍利弗！如此福聚比前福聚，百分不及一、千分百千分不及一，乃至算數譬喻所不能及。舍利弗！若善男子、善女人等發菩提心，能作如是勸請回向，和合善根能具足者，當速成就無上菩提。舍利弗！我于往昔行菩薩行時，亦常如是勸請諸佛，轉於法輪及久住世。我以如是勸請諸佛轉法輪故，因彼
{ "translations": [ "現代漢語譯本：", "『對於那些將要捨棄壽命進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）的諸佛世尊，我都會勸請他們不要進入涅槃，長久住世，經歷不可思議劫、不可說無有量不可稱劫，爲了更多地利益和安樂世間的天人和人類，請諸佛世尊能夠忍耐長久住世，不要讓身心感到疲倦。』這樣三次勸請諸佛世尊長久住世，在無量劫中利益和安樂一切世間的天人和人類，請諸佛世尊能夠忍耐長久住世，不要讓身心感到疲倦。像這樣勸請諸佛所獲得的善根，應當迴向于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，即最高的智慧和覺悟）。舍利弗（Sariputra，佛陀的十大弟子之一）！你現在應當觀察，勸請諸佛住世並將功德迴向，能得到多少福報？舍利弗！你認為怎麼樣？如果用充滿三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個大世界）的七寶來佈施諸佛如來，這樣所得的福報是多還是少呢？」", "", "舍利弗回答說：「非常多。世尊！不是我們所能思量和知道的。」", "", "佛告訴舍利弗：「暫且不說用充滿三千大千世界的七寶來佈施。如果是東方、南方、西方、北方、四維（東南、西南、西北、東北）以及上方、下方所有世界中充滿七寶，用這些來佈施諸佛如來，這樣所得的福報是多還是少呢？」", "", "舍利弗回答說：「非常多。世尊！不是我們所能思量並能得到邊際的。」", "", "「舍利弗！你現在應當觀察，如果善男子、善女人等以正直的信心，沒有虛偽和諂媚，能夠發起無上菩提之心，能夠像這樣勸請諸佛轉動法輪（Dharmacakra，佛法之輪，象徵佛法的傳播）。舍利弗！這樣的福德聚集比起之前的福德聚集，百分之一不及，千分、百千分之一也不及，乃至用算數和譬喻都無法比及。舍利弗！如果善男子、善女人等發起菩提心，能夠像這樣勸請諸佛並將功德迴向，和合這些善根能夠圓滿具足，就應當迅速成就無上菩提。舍利弗！我在往昔行菩薩行（Bodhisattva-caryā，菩薩的修行）時，也常常像這樣勸請諸佛，轉動法輪以及長久住世。我因為這樣勸請諸佛轉法輪的緣故，因此……」 ], "english_translations": [ "English version:", "『To all the Buddhas, World Honored Ones, who intend to relinquish their lives and enter Nirvana (the state of liberation from the cycle of birth and death), I would urge them not to enter Nirvana but to remain in the world for a long time, for inconceivable kalpas (aeons), unspeakable, immeasurable, and incalculable kalpas, for the sake of benefiting and bringing happiness to the world's gods and humans. I would implore them to endure and remain for a long time, without allowing their bodies and minds to become weary.』 In this way, I would thrice implore the Buddhas, World Honored Ones, to remain in the world for a long time, to benefit and bring happiness to all the world's gods and humans for immeasurable kalpas. I would implore them to endure and remain for a long time, without allowing their bodies and minds to become weary. The roots of goodness acquired from such entreaties should be dedicated to Anuttara-samyak-sambodhi (the unsurpassed, complete, and perfect enlightenment). Sariputra (one of the Buddha's ten principal disciples)! You should now observe how much merit is gained from urging the Buddhas to remain and dedicating the merit. Sariputra! What do you think? If this entire three-thousand-great-thousand world system (Trisahasra-Mahasahasra-lokadhatu, a vast cosmic realm in Buddhist cosmology) were filled with the seven treasures and used as offerings to the Tathagatas (Buddhas), would the merit gained be great or not?'", "", "Sariputra said, 'Very great, World Honored One! It is beyond what can be conceived or known.'", "", "The Buddha told Sariputra, 'Set aside the three-thousand-great-thousand world system filled with the seven treasures. If the eastern, southern, western, northern, intermediate directions (southeast, southwest, northwest, northeast), and upper and lower directions of all the worlds were filled with the seven treasures and used as offerings to the Tathagatas, would the merit gained be great or not?'", "", "Sariputra said, 'Very great, World Honored One! It is beyond what can be conceived and its limit cannot be reached.'", "", "'Sariputra! You should now observe that if good men and good women, with upright faith and without deceit, can generate the mind of unsurpassed Bodhi (enlightenment), and can make such entreaties to the Buddhas to turn the Dharma wheel (Dharmacakra, the wheel of Dharma, symbolizing the Buddha's teachings), Sariputra! The accumulation of merit from this is not equal to one percent, one thousandth, or one hundred thousandth of the previous accumulation of merit, and cannot even be compared by calculation or analogy. Sariputra! If good men and good women generate the Bodhi mind, can make such entreaties and dedicate the merit, and can fully accomplish the combined roots of goodness, they should quickly achieve unsurpassed Bodhi. Sariputra! In the past, when I practiced the Bodhisattva-caryā (the practice of a Bodhisattva), I also often made such entreaties to the Buddhas to turn the Dharma wheel and to remain in the world for a long time. Because of my entreaties to the Buddhas to turn the Dharma wheel, therefore...'" ] }
善根因緣之力，是故今者帝釋、天王、諸梵王等，恭敬合掌而勸請我轉於法輪，而作是言：『唯愿世尊！多所憐愍安樂饒益一切世間諸天人故轉於法輪。』舍利弗！我于往昔行菩薩行時，勸請諸佛久住於世轉法輪故，今得十力、四無所畏、四無礙辯、大慈大悲、十八不共法。我涅槃后正法當住於五百歲，像法亦覆住五百歲。」
爾時舍利弗復白佛言：「大德世尊！是住大乘諸善男子、善女人等，于阿耨多羅三藐三菩提善根云何迴向？」
爾時佛告舍利弗言：「汝舍利弗！是住大乘若善男子、善女人等，應晝三時及夜三時從坐而起，偏袒右邊右膝著地，合十指掌應作是言：『我于無始生死流轉已來，至於今日所有福聚，自作、教他、見作隨喜。或於三寶、福伽羅所修諸福德，若修佈施、若行持戒諸福德事，若復等行諸福德事，若復思唸作福德事，乃至於今懺悔隨喜勸請等事，一切和合皆悉迴向，施與一切諸眾生等。如於過去諸佛如來、應供、正遍知者，往昔所行菩薩行時，以諸善根皆悉迴向於一切智，我今亦復如是迴向，以諸善根皆悉迴向無上菩提。所有未來諸如來等正遍知者，如彼當行菩薩行時，以諸善根當以迴向於一切智，我今亦復如是迴向，以此善根皆悉迴向無上菩提。所有現在十方世界諸佛如來正
【現代漢語翻譯】 現代漢語譯本：由於善根因緣的力量，所以現在帝釋（Indra，天神之王）、天王、諸梵王等，恭敬地合掌勸請我轉法輪，並且這樣說：『唯愿世尊！爲了憐憫、安樂、饒益一切世間諸天人，請轉法輪。』舍利弗（Sariputra，佛陀十大弟子之一）！我在往昔行菩薩行時，勸請諸佛長久住世轉法輪，所以現在得到十力、四無所畏、四無礙辯、大慈大悲、十八不共法。我涅槃后，正法將住世五百年，像法也將住世五百年。」
這時，舍利弗又對佛說：「大德世尊！這些安住于大乘的善男子、善女人等，對於阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的善根，應該如何迴向呢？」
這時，佛告訴舍利弗說：「舍利弗！這些安住于大乘的善男子、善女人等，應該在白天三次和夜晚三次從座位上起來，袒露右肩，右膝著地，合起十指掌，應該這樣說：『我從無始生死流轉以來，直到今日所有的福德積聚，無論是自己做的、教別人做的、還是見到別人做而隨喜的。或者在三寶（佛、法、僧）、福伽羅（Pudgala，補特伽羅，指有情）處所修的各種福德，無論是修佈施、還是行持戒律的各種福德事，無論是平等地行持各種福德事，還是思念作福德事，乃至到如今的懺悔、隨喜、勸請等事，一切和合起來都全部迴向，施與一切諸眾生等。如同過去諸佛如來、應供、正遍知者，往昔所行菩薩行時，以各種善根都全部迴向於一切智，我如今也這樣迴向，以各種善根都全部迴向無上菩提。所有未來諸如來等正遍知者，如他們將來行菩薩行時，以各種善根將要回向於一切智，我如今也這樣迴向，以此善根都全部迴向無上菩提。所有現在十方世界諸佛如來正
【English Translation】 English version: 'Due to the power of wholesome roots and conditions, therefore now, Sakra (Indra, King of Gods), the Kings of Gods, the Brahma Kings, and others, respectfully join their palms and urge me to turn the Dharma wheel, and say thus: 'May the World Honored One, out of compassion, bring peace, joy, and benefit to all beings, gods, and humans in all the worlds, please turn the Dharma wheel.' Sariputra (Sariputra, one of the ten great disciples of the Buddha)! In the past, when I practiced the Bodhisattva path, I urged all the Buddhas to abide in the world for a long time and turn the Dharma wheel, therefore now I have obtained the Ten Powers, the Four Fearlessnesses, the Four Unimpeded Eloquences, Great Compassion, and the Eighteen Uncommon Qualities. After my Nirvana, the Proper Dharma will abide for five hundred years, and the Semblance Dharma will also abide for five hundred years.'
At that time, Sariputra again said to the Buddha: 'Great Virtuous World Honored One! How should these good men and good women who abide in the Great Vehicle dedicate the wholesome roots of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)?'
At that time, the Buddha told Sariputra: 'Sariputra! These good men and good women who abide in the Great Vehicle should rise from their seats three times during the day and three times during the night, expose their right shoulder, place their right knee on the ground, join their ten fingers, and say thus: 'From beginningless samsara until today, all the accumulations of merit that I have, whether done by myself, taught to others, or rejoiced in seeing others do. Or all the merits cultivated in the Three Jewels (Buddha, Dharma, Sangha), Pudgalas (Pudgala, individuals), whether cultivating giving, or practicing precepts, or equally practicing all kinds of meritorious deeds, or contemplating meritorious deeds, even up to now, repentance, rejoicing, urging, and other matters, all combined, I dedicate entirely to all sentient beings. Just as the Buddhas, Tathagatas, Arhats, Samyak-sambuddhas of the past, when they practiced the Bodhisattva path in the past, dedicated all their wholesome roots to omniscience, so too do I now dedicate all my wholesome roots to unsurpassed Bodhi. All the future Tathagatas, Samyak-sambuddhas, as they will practice the Bodhisattva path in the future, will dedicate all their wholesome roots to omniscience, so too do I now dedicate all these wholesome roots to unsurpassed Bodhi. All the present Buddhas, Tathagatas, Samyak-sambuddhas in the ten directions'
遍知者，現住在世自在行者，如彼往昔菩薩行時，以諸善根皆悉迴向無上菩提，我今亦復如是，以諸善根皆悉迴向無上菩提。如彼世尊釋迦牟尼如來、應供、正遍知，坐于道場菩提樹下，以不思議不可稱量廣大無垢如是智印住佛三昧，一念和合相應智慧降魔波旬軍力退已，于夜後分明相出時，應所知見皆悉正覺。得正覺已，于波羅奈鹿野苑中轉于無上四諦法輪，若有沙門、若婆羅門、若天魔梵及余世間所不能惻。然法炬、擊法鼓、吹法䗍、建法幢、雨法雨，以法充潤一切眾生，多所憐愍利益安樂諸天人故。亦如彼等阿閦如來、阿彌陀佛、師子佛、百焰佛、放焰佛、熾盛光佛、無邊光佛、蒙恩光佛、燈王佛、最上佛、蓮華上佛、開敷佛、寶月佛、寶焰佛、無礙光佛、彌留幢佛、寶相佛、大焰聚佛、寶幢佛、因陀羅幢佛、寶軸佛、栴檀香佛、決定焰波頭摩蓮花熾盛身佛、無量名稱功德光明佛，如彼彌留孤知如來、應供、正遍知，如是等諸佛如來、應供、正遍知證於無上佛菩提已，轉于無上最大法輪。我亦如是，愿當轉于無上法輪，愿以法施一切眾生充足自恣，為欲利益安樂世間諸天世人作利益故。』
「舍利弗！若有得聞如此所說第一之道，聞已信受隨教行者，彼則當得無量福聚。舍利弗！若善男子、善女人等聞于
【現代漢語翻譯】 現代漢語譯本：遍知者（Sarvajna，指佛陀），現住在世自在行者，就像過去菩薩修行時一樣，將所有善根都回向于無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），我現在也同樣如此，將所有善根都回向于無上菩提。就像世尊釋迦牟尼如來（Shakyamuni Tathagata）、應供（Arhat）、正遍知（Samyak-sambuddha），坐在菩提伽耶的菩提樹下，以不可思議、不可稱量、廣大無垢的智慧印記安住于佛三昧（Buddha-samadhi），一念之間和合相應的智慧降伏了魔王波旬（Mara Papman）的軍隊，在夜後分明相出現時，對於應知應見的一切都完全覺悟。證得正覺后，在波羅奈（Varanasi）鹿野苑（Mrigadava）中轉動無上四諦法輪（Dharma-cakra，法輪），這是任何沙門（Shramana）、婆羅門（Brahmana）、天魔梵（Deva-mara-brahman）以及其他世間眾生都無法阻止的。燃起法炬、擊響法鼓、吹響法螺、建立法幢、降下法雨，以佛法充潤一切眾生，爲了憐憫、利益和安樂諸天和世人。也像阿閦如來（Akshobhya Tathagata）、阿彌陀佛（Amitabha Buddha）、師子佛（Simha Buddha）、百焰佛（Shata-rashmi Buddha）、放焰佛（Mukta-rashmi Buddha）、熾盛光佛（Jvalita-prabha Buddha）、無邊光佛（Ananta-prabha Buddha）、蒙恩光佛（Amogha-prabha Buddha）、燈王佛（Dipamkara Buddha）、最上佛（Agra Buddha）、蓮華上佛（Padmottara Buddha）、開敷佛（Vimala Buddha）、寶月佛（Ratna-chandra Buddha）、寶焰佛（Ratna-rashmi Buddha）、無礙光佛（Apratihata-prabha Buddha）、彌留幢佛（Meru-dhvaja Buddha）、寶相佛（Ratna-rupa Buddha）、大焰聚佛（Maharshi-rashmi Buddha）、寶幢佛（Ratna-ketu Buddha）、因陀羅幢佛（Indra-ketu Buddha）、寶軸佛（Ratna-aksha Buddha）、栴檀香佛（Chandana-gandha Buddha）、決定焰波頭摩蓮花熾盛身佛（Niyata-rashmi-padma-ketu-jvalita-sharira Buddha）、無量名稱功德光明佛（Apramana-nama-guna-prabha Buddha），就像彌留孤知如來（Merukuta Tathagata）、應供、正遍知一樣，這些諸佛如來、應供、正遍知證得無上佛菩提后，轉動無上最大法輪。我也一樣，愿能轉動無上法輪，愿以佛法佈施一切眾生，使他們充足自在，爲了利益和安樂世間諸天和世人而作利益。' 『舍利弗（Shariputra）！如果有人聽聞如此所說的第一之道，聽聞后信受並按照教導修行，他們將獲得無量福德。舍利弗！如果善男子、善女人等聽聞……』
【English Translation】 English version: The All-Knower (Sarvajna, referring to the Buddha), now dwelling in the world as a self-reliant practitioner, just as the Bodhisattvas of the past, when practicing, dedicated all their roots of virtue to Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), so too do I now dedicate all my roots of virtue to Anuttara-samyak-sambodhi. Just as the World Honored One, Shakyamuni Tathagata, Arhat, Samyak-sambuddha, sat beneath the Bodhi tree at Bodh Gaya, abiding in Buddha-samadhi (Buddha's meditative absorption) with an inconceivable, immeasurable, vast, and immaculate wisdom seal, and with a single thought, the wisdom that was in harmony and correspondence subdued the army of Mara Papman (the Evil One), and in the latter part of the night, when the light of dawn appeared, he became fully enlightened to all that should be known and seen. Having attained perfect enlightenment, he turned the unsurpassed Dharma-cakra (Wheel of Dharma) of the Four Noble Truths in the Deer Park (Mrigadava) at Varanasi, which could not be obstructed by any Shramana (ascetic), Brahmana (priest), Deva-mara-brahman (gods, demons, and Brahma), or any other being in the world. He lit the torch of Dharma, beat the drum of Dharma, blew the conch of Dharma, erected the banner of Dharma, and rained down the rain of Dharma, filling all beings with Dharma, out of compassion, benefit, and for the sake of the happiness of gods and humans. Likewise, like Akshobhya Tathagata, Amitabha Buddha, Simha Buddha, Shata-rashmi Buddha, Mukta-rashmi Buddha, Jvalita-prabha Buddha, Ananta-prabha Buddha, Amogha-prabha Buddha, Dipamkara Buddha, Agra Buddha, Padmottara Buddha, Vimala Buddha, Ratna-chandra Buddha, Ratna-rashmi Buddha, Apratihata-prabha Buddha, Meru-dhvaja Buddha, Ratna-rupa Buddha, Maharshi-rashmi Buddha, Ratna-ketu Buddha, Indra-ketu Buddha, Ratna-aksha Buddha, Chandana-gandha Buddha, Niyata-rashmi-padma-ketu-jvalita-sharira Buddha, Apramana-nama-guna-prabha Buddha, like Merukuta Tathagata, Arhat, Samyak-sambuddha, these Buddhas, Tathagatas, Arhats, Samyak-sambuddhas, having attained unsurpassed Buddhahood, turned the unsurpassed and greatest Wheel of Dharma. So too, may I turn the unsurpassed Wheel of Dharma, may I bestow the Dharma upon all beings, fulfilling their desires, for the benefit and happiness of all gods and humans in the world.' 'Shariputra! If anyone hears this foremost path that has been spoken, and having heard it, believes and practices according to the teachings, they will obtain immeasurable merit. Shariputra! If a good man or good woman hears...'
如是三聚法本，受持讀誦能解其義為他廣說，彼則當得多福德聚，不可思議不可稱量。舍利弗！汝今當觀如是無量神通福聚。舍利弗！于汝意云何？於此三千大千世界所有眾生眾生所攝，皆令彼等悉得人身，得人身已成辟支佛。若善男子、善女人等，盡形供養飲食衣服床臥湯藥種種諸事，彼涅槃後起舍利塔高十由旬、縱廣正等滿七由旬，妙色莊嚴端正可喜，金銀琉璃頗梨真珠馬瑙虎珀眾寶所成，又復供養彼諸塔廟，以天音樂散妙華鬘燒香涂香繒幡幢蓋而以供養。彼所得福寧為多不？」
舍利弗言：「甚多。世尊！不可思議之所能及。」
佛告舍利弗：「且置三千大千世界諸眾生等眾生所攝。又復東方如恒河沙等諸世界中所有眾生眾生所攝，南西北方四維上下如是世界所有眾生眾生所攝，皆令彼等悉得人身，得人身已證辟支佛。若善男子、善女人等乃至盡命供養奉事，衣服飲食湯藥床臥種種諸事供養供給。彼所得福寧為多不？」
舍利弗言：「甚多。世尊！非可思量之所能及。」
佛告舍利弗：「若善男子、善女人等，能具正信無有諂曲，發於無上菩提之心，復能依此迴向迴向。舍利弗！此前福德於此福聚，百分不及一、千分百千分乃至算數譬喻所不能及。」
爾時眾中有十千人從坐而
【現代漢語翻譯】 現代漢語譯本：像這樣三聚之法的根本，如果有人受持、讀誦，並且理解其中的含義，再為他人廣泛解說，那麼這個人就應當獲得很多福德的聚集，這些福德是不可思議、不可稱量的。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！你現在應當觀察像這樣無量神通的福德聚集。舍利弗（Śāriputra）！你認為怎麼樣？如果在這三千大千世界（tri-sāhasra-mahā-sāhasra-lokadhātu，佛教宇宙觀中的一個大世界）中所有眾生以及眾生所包含的一切，都讓他們得到人身，得到人身之後都成就為辟支佛（Pratyekabuddha，又稱獨覺佛，不依師教而獨自悟道的修行者）。如果有善男子、善女人等，用盡一生的時間來供養他們的飲食、衣服、床鋪、醫藥以及種種所需之物，並且在他們涅槃（nirvāṇa，佛教術語，指解脫生死輪迴的狀態）之後，建造舍利塔（śarīra，佛陀或高僧圓寂后火化形成的結晶體）高十由旬（yojana，古印度長度單位）、縱廣相等且滿七由旬，用美妙的色彩來莊嚴，端正而令人喜愛，用金、銀、琉璃、頗梨（sphatika，水晶）、真珠、瑪瑙、虎珀等眾多寶物所造成，又用天上的音樂、散佈美妙的花鬘、焚燒香、塗抹香、懸掛繒幡幢蓋等來供養這些塔廟。他們所得到的福德難道不多嗎？」 舍利弗（Śāriputra）說：「非常多。世尊（Bhagavan，佛陀的尊稱）！不是我們所能思議的。」 佛告訴舍利弗（Śāriputra）：「暫且放下三千大千世界（tri-sāhasra-mahā-sāhasra-lokadhātu）的眾生以及眾生所包含的一切。再者，在東方如恒河沙（Ganges，印度河流）一樣多的世界中，所有眾生以及眾生所包含的一切，南方、西方、北方、四維（東南、東北、西南、西北）、上方、下方，像這樣的世界中所有眾生以及眾生所包含的一切，都讓他們得到人身，得到人身之後都證得辟支佛（Pratyekabuddha）的果位。如果有善男子、善女人等，乃至用盡一生的時間來供養奉事，用衣服、飲食、湯藥、床鋪以及種種所需之物來供養供給。他們所得到的福德難道不多嗎？」 舍利弗（Śāriputra）說：「非常多。世尊（Bhagavan）！不是我們可以思量所能達到的。」 佛告訴舍利弗（Śāriputra）：「如果善男子、善女人等，能夠具備真正的信心，沒有諂媚虛偽之心，發起無上菩提之心（anuttarā-samyak-saṃbodhi-citta，追求最高智慧的心），又能依此進行迴向（pariṇāmanā，將功德迴向給眾生或某個目標）。舍利弗（Śāriputra）！這之前的福德與此福德聚集相比，百分之一都比不上，千分之一、百千分之一乃至用算數譬喻都無法相比。」 當時，大眾中有十千人從座位上...
【English Translation】 English version: 'Thus, if one upholds, recites, understands the meaning of, and widely explains to others this fundamental of the Three Aggregates of Dharma, they will accumulate a multitude of immeasurable and inconceivable merits. Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! You should now observe such an accumulation of immeasurable and miraculous merits. Śāriputra! What do you think? If all beings and all that is encompassed by beings in this tri-sāhasra-mahā-sāhasra-lokadhātu (three-thousand-great-thousand world system, a large world in Buddhist cosmology) were to attain human form, and having attained human form, were to become Pratyekabuddhas (Solitary Buddhas, those who attain enlightenment on their own without a teacher), and if good men and good women were to offer them food, clothing, bedding, medicine, and all kinds of necessities throughout their lives, and after their nirvāṇa (the state of liberation from the cycle of birth and death), were to erect stūpas (reliquary mounds) of śarīra (relics) ten yojanas (an ancient Indian unit of distance) high, with equal length and width filling seven yojanas, adorned with beautiful colors, upright and pleasing, made of gold, silver, lapis lazuli, sphatika (crystal), pearls, agate, amber, and many other treasures, and were to further offer to these stūpas and temples with celestial music, scattering exquisite flower garlands, burning incense, applying fragrant oils, and offering silken banners and canopies, would the merit they obtain be great?' Śāriputra said, 'Very great, World-Honored One (Bhagavan)! Beyond the reach of thought.' The Buddha told Śāriputra, 'Set aside the beings and all that is encompassed by beings in the three-thousand-great-thousand world system (tri-sāhasra-mahā-sāhasra-lokadhātu). Furthermore, if all beings and all that is encompassed by beings in worlds as numerous as the sands of the Ganges (Ganges, a river in India) in the east, and in the south, west, north, four intermediate directions (southeast, northeast, southwest, northwest), above, and below, were to attain human form, and having attained human form, were to attain the state of Pratyekabuddha, and if good men and good women were to offer and serve them throughout their lives, providing them with clothing, food, medicine, bedding, and all kinds of necessities, would the merit they obtain be great?' Śāriputra said, 'Very great, World-Honored One (Bhagavan)! Beyond the reach of measurement.' The Buddha told Śāriputra, 'If good men and good women are able to possess genuine faith without deceit or hypocrisy, generate the mind of anuttarā-samyak-saṃbodhi-citta (the mind of supreme enlightenment), and further dedicate (pariṇāmanā, the act of transferring merit) their merit accordingly, Śāriputra! The former merit is not even one percent, one thousandth, one hundred thousandth, or even comparable by calculation or analogy to this accumulation of merit.' At that time, ten thousand people in the assembly rose from their seats...
起，偏袒右邊右膝著地，合掌向佛而白佛言：「大德世尊！我等亦欲當成無上諸佛菩提。所以者何？大德世尊！我等以聞如是等法修多羅故深起愛樂。大德世尊！我等志樂無上菩提。」
時天帝釋與諸眷屬六萬八千天眾圍繞，即以諸天曼陀羅花、栴檀末香、閻浮金粟、憂缽羅花、波頭摩花、俱牟頭花、分陀利花供養于佛及此所說三聚法本而散其上。再三散已，而白佛言：「希有世尊！乃至如此三聚法本多所利益，為諸菩薩摩訶薩等當凈一切諸法業障，當令值遇一切善法具足成就。」
佛告帝釋：「如是如是。憍尸迦！我今說此三聚法本，為諸菩薩摩訶薩等多作利益，於一切法無障清凈得成就故、當得值遇一切善法悉成就故。憍尸迦！我念往昔阿僧祇劫，復過是數不可思量，彼時有佛出興於世，名大焰聚如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。憍尸迦！彼大焰聚如來壽命六萬八千億歲，初會百千諸聲聞眾，第二會有九十九億諸聲聞眾，第三會有九十八億諸聲聞眾。憍尸迦！彼大焰聚如來為諸天人大作利益。時彼眾中有一女人名曰尊親，于彼會坐。從彼大焰聚如來聞于如此三聚法本，信受讀誦廣為人說如說修行，發於無上菩提之心。彼聞此法即轉女身成丈夫身，
【現代漢語翻譯】 現代漢語譯本：這時，他們從座位上起身，袒露右肩，右膝著地，合掌向佛，稟告佛說：『偉大的世尊！我們也希望能夠成就無上諸佛的菩提。這是為什麼呢？偉大的世尊！我們因為聽聞了這樣的經典，所以內心深生愛慕和喜悅。偉大的世尊！我們立志追求無上的菩提。』 當時，天帝釋（Devendra，眾神之王）與他的眷屬六萬八千天眾圍繞著他，隨即用諸天的曼陀羅花（Mandala flower）、栴檀末香（sandalwood powder）、閻浮金粟（Jambudvipa golden millet）、憂缽羅花（utpala flower，藍色蓮花）、波頭摩花（padma flower，紅色蓮花）、俱牟頭花（kumuda flower，白色睡蓮）、分陀利花（pundarika flower，白色蓮花）供養佛陀以及這部所說的三聚法本，並將這些花散在上面。再三散花之後，天帝釋稟告佛說：『稀有啊，世尊！乃至這樣的三聚法本能夠帶來如此多的利益，爲了諸位菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）能夠清凈一切諸法業障，能夠值遇一切善法，具足成就。』 佛陀告訴帝釋（Devendra）說：『是的，是的。憍尸迦（Kauśika，帝釋的另一個名字）！我今天宣說這部三聚法本，是爲了諸位菩薩摩訶薩能夠多作利益，爲了在一切法中沒有障礙，清凈地得到成就，爲了能夠值遇一切善法，全部得到成就。憍尸迦！我回憶往昔阿僧祇劫（asaṃkhya-kalpa，無數劫），甚至超過這個數量不可思議的時間之前，那時有一尊佛出現於世，名為大焰聚如來（Mahārcis-skandha-tathāgata），應供（arhat，值得供養者），正遍知（samyak-saṃbuddha，完全覺悟者），明行足（vidyā-caraṇa-saṃpanna，具有智慧和德行者），善逝（sugata，善於逝世者），世間解（loka-vid，瞭解世界者），無上士（anuttara，無上的人），調御丈夫（puruṣa-damya-sārathi，調伏人的導師），天人師（śāsta deva-manusyāṇām，天和人的導師），佛（buddha，覺悟者），世尊（bhagavat，受人尊敬者）。憍尸迦！那位大焰聚如來的壽命有六萬八千億歲，初次集會有百千諸聲聞眾（śrāvaka，聲聞弟子），第二次集會有九十九億諸聲聞眾，第三次集會有九十八億諸聲聞眾。憍尸迦！那位大焰聚如來為諸天人帶來了巨大的利益。當時，在那次集會中有一位名叫尊親的女人，她聽聞了大焰聚如來說的這部三聚法本，信受、讀誦、廣泛地為人宣說，並且如所說的那樣修行，發起了無上菩提之心。她聽聞此法后，立即轉女身成丈夫身，'
【English Translation】 English version: Then, they rose from their seats, bared their right shoulders, knelt on their right knees, and, with palms joined, addressed the Buddha, saying: 'Great Blessed One! We also desire to attain the unsurpassed Bodhi of all Buddhas. Why is that? Great Blessed One! Because we have heard such Sutras, we deeply cherish and delight in them. Great Blessed One! We aspire to unsurpassed Bodhi.' At that time, Devendra (Śakra, the king of gods), surrounded by his retinue of sixty-eight thousand celestial beings, immediately offered celestial Mandala flowers, sandalwood powder, Jambudvipa golden millet, utpala flowers (blue lotus), padma flowers (red lotus), kumuda flowers (white water lily), and pundarika flowers (white lotus) to the Buddha and to this Three Heaps Dharma teaching that had been spoken, scattering them upon it. Having scattered them again and again, he addressed the Buddha, saying: 'Rare indeed, Blessed One! Even such a Three Heaps Dharma teaching brings so much benefit, enabling the Bodhisattva-mahāsattvas (great Bodhisattvas) to purify all karmic obstacles of all dharmas, and enabling them to encounter all good dharmas and fully accomplish them.' The Buddha said to Devendra: 'So it is, so it is. Kauśika (another name for Devendra)! I now speak this Three Heaps Dharma teaching, to bring much benefit to the Bodhisattva-mahāsattvas, so that they may attain accomplishment without obstruction and purity in all dharmas, and so that they may encounter all good dharmas and fully accomplish them. Kauśika! I recall in the past, countless asaṃkhya-kalpas (incalculable eons), even beyond that number, immeasurable, at that time there was a Buddha who appeared in the world, named Mahārcis-skandha-tathāgata (Great Flame Heap Thus Come One), arhat (worthy of offering), samyak-saṃbuddha (perfectly enlightened), vidyā-caraṇa-saṃpanna (endowed with wisdom and conduct), sugata (well-gone), loka-vid (knower of the world), anuttara (unexcelled), puruṣa-damya-sārathi (tamer of men), śāsta deva-manusyāṇām (teacher of gods and men), buddha (enlightened one), bhagavat (blessed one). Kauśika! That Mahārcis-skandha-tathāgata lived for sixty-eight trillion years. In his first assembly, there were hundreds of thousands of śrāvakas (listeners), in his second assembly, there were ninety-nine billion śrāvakas, and in his third assembly, there were ninety-eight billion śrāvakas. Kauśika! That Mahārcis-skandha-tathāgata brought great benefit to the gods and humans. At that time, in that assembly, there was a woman named Supriya (Dearly Beloved), who sat in that assembly. From that Mahārcis-skandha-tathāgata, she heard this Three Heaps Dharma teaching, believed in it, recited it, widely proclaimed it to others, practiced it as taught, and generated the mind of unsurpassed Bodhi. Upon hearing this Dharma, she immediately transformed from a woman into a man,'
常得生於天人之中往來流轉，當得受於八萬四千轉輪王身。今現住彼在於東方，去此佛剎過億百千諸佛剎土，現成阿耨多羅三藐三菩提，名寶焰聚如來、應供、正遍知。憍尸迦！若有眾生臨命終時，聞彼寶焰聚如來名號能憶念者，彼當不復更受女身。所以者何？彼寶焰聚如來往昔行菩薩行時，發如是愿：『若有女人臨命終時，聞我名字能憶念者，彼當不復更受女身。』憍尸迦！此三聚法本能有如是多作利益，為諸菩薩摩訶薩等具足當凈一切諸法諸障礙業，當得值遇一切善法成就具足。」
佛說此經時，帝釋天王，及長老舍利弗，及諸天、龍、乾闥婆、阿修羅、人非人等，聞佛所說，歡喜奉行。
大乘三聚懺悔經
【現代漢語翻譯】 現代漢語譯本： 常能往來流轉于天人和人之間，並且能夠獲得八萬四千轉輪王的身。現在他住在東方，距離我們這個佛剎，要經過億百千個佛剎土，現在已經成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），名為寶焰聚如來（Bao Yan Ju Tathagata）、應供（Arhat）、正遍知（Samyak-sambuddha）。
憍尸迦（Kausika，帝釋天名）！如果眾生在臨命終時，聽到寶焰聚如來的名號並且能夠憶念，那麼他將不再受女身。為什麼呢？因為寶焰聚如來在過去行菩薩道的時候，發過這樣的愿：『如果有女人在臨命終時，聽到我的名字並且能夠憶念，那麼她將不再受女身。』
憍尸迦（Kausika）！這三聚法本能夠有如此多的利益，爲了諸位菩薩摩訶薩（Bodhisattva-Mahasattva）等，能夠具足清凈一切諸法和諸障礙業，能夠值遇一切善法，成就具足。 佛陀宣說此經時，帝釋天王（Sakra devanam Indra），以及長老舍利弗（Sariputra），以及諸天、龍（Naga）、乾闥婆（Gandharva）、阿修羅（Asura）、人非人等，聽聞佛陀所說，歡喜奉行。 《大乘三聚懺悔經》
【English Translation】 English version: They will often be reborn among gods and humans, transmigrating through various realms, and will be able to receive the body of eighty-four thousand Chakravartin kings (universal monarchs). He now dwells in the East, passing through hundreds of thousands of Buddha-lands from this Buddha-field, and has already attained Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), named Bao Yan Ju Tathagata (Tathagata of the Heap of Precious Flames), Arhat (worthy of offerings), Samyak-sambuddha (perfectly and completely enlightened).
Kausika (name of Indra)! If sentient beings, at the time of their death, hear the name of Bao Yan Ju Tathagata and are able to remember it, then they will no longer be reborn in a female body. Why is that? Because Bao Yan Ju Tathagata, in the past when practicing the Bodhisattva path, made this vow: 'If any woman, at the time of her death, hears my name and is able to remember it, then she will no longer be reborn in a female body.' Kausika! These three aggregates of Dharma (Tri-skandha) are capable of producing so many benefits, for all Bodhisattva-Mahasattvas (great beings of enlightenment) and others, to fully purify all Dharmas and all obstructing karmas, and to encounter all good Dharmas, achieving complete fulfillment." When the Buddha spoke this Sutra, Sakra devanam Indra (King of the Gods), and the elder Sariputra (one of the Buddha's chief disciples), and all the gods, Nagas (dragons), Gandharvas (celestial musicians), Asuras (demi-gods), humans, non-humans, and others, hearing what the Buddha said, rejoiced and practiced accordingly. The Great Vehicle Sutra of the Three Aggregates of Repentance