English
English version: ‘O good men or good women, if they construct exquisite pavilions, tall, wide, solemn, and beautiful, resembling the precious terraces of Śakra-devānām-Indra (the lord of gods in Buddhism), and offer them to the virtuous Sangha (community of monks) of the four directions, what do you think? Is the merit produced by this cause for these good men or good women much or little?’ Ānanda (one of the ten principal disciples of the Buddha) replied to the Buddha: ‘Very much, O Bhagavān (the Blessed One, an epithet of the Buddha)! Very much, O Sugata (the Well-Gone, an epithet of the Buddha)!’ At that time, the Bhagavān said to Ānanda: ‘Let us set aside the four continents (catasro dvīpāḥ, referring to the four major continents in Buddhist cosmology) and the great precious terraces of Śakra-devānām-Indra. Suppose there are good men or good women who can construct hundreds of thousands of koṭis (a unit of measurement in ancient India, meaning ten million) of pavilions, tall, wide, solemn, and beautiful, all like the precious terraces of Śakra, and offer them to the virtuous Sangha of the four directions. Furthermore, if there are good men or good women who, after the parinirvāṇa (the final liberation or passing away of a Buddha or Arhat) of the Tathāgatas (another epithet of the Buddha), erect stūpas (Buddhist monuments) as small as an āmalaka (a type of fruit), and place within them relics of the Buddha as small as mustard seeds, and erect a chattra (parasol or umbrella-like structure on top of a stupa) as tall as a large needle, and place on top of it a cakra (wheel-like ornament on top of a stupa) as small as a small jujube leaf, or create Buddha images as small as kuḍmāla (a type of barley). Comparing the accumulation of merit from the former with the accumulation of merit from the latter, the former does not equal one part in a hundred, nor one part in a thousand, nor one part in a hundred thousand, nor a numerical part, nor a calculative part, nor a comparative part, nor even an upaniṣad (ancient philosophical texts) part. Why is this so, Ānanda? Although the amount of the former accumulation of merit is great, it cannot compare because the Tathāgatas, over three great asaṃkhyeya-kalpas (incalculable eons), have accumulated immeasurable superior precepts, samādhi (concentration), and prajñā (wisdom), as well as liberation and the knowledge and vision of liberation, all perfectly fulfilled; because the Tathāgatas' immeasurable loving-kindness, compassion, joy, and equanimity, and their teachings and miraculous powers in the ten directions and six realms (ṣaḍ-gatī, referring to the realms of gods, humans, asuras, hell-beings, hungry ghosts, and animals) are all perfectly fulfilled; because the Tathāgatas' immeasurable giving, moral conduct, patience, diligence, meditation, wisdom, and other merits are all perfectly fulfilled. Therefore, you should know that the accumulation of merit obtained from creating Buddha images and stūpas is inconceivable and incomparable.’ At that time, the Bhagavān said to Ānanda: ‘You should respectfully receive this Dharma (teachings) gate.’ Ānanda said to the Buddha: ‘I have already respectfully received it. I do not know what the name of this Dharma gate that has been spoken is, and how I should uphold it?’ The Buddha told Ānanda: ‘Now this’ --------------------------------------------------------------------------------
Chinese
法门名‘甚希有’，能令众生种植一切圆净白法，以是名字汝当奉持。阿难当知，我自昔来，数数曾为天、龙、药叉广说，乃至人非人等宣说开示如是法门。何以故？世尊欲令如是种类诸众生等，于如来所无倒恭敬种诸善根，长夜获得利益安乐，速成无上佛菩提故。” 时薄伽梵说是经已，尊者阿难、大苾刍众、无量菩萨，及诸天、人、阿素洛等，闻佛所说，皆大欢喜，信受奉行。 甚希有经 现代汉语译本： 这个法门名为‘甚希有’（极为稀有），能够让众生种植一切圆满清净的善法，因此你应当奉持这个名字。阿难，你应该知道，我从过去以来，多次为天、龙、药叉（一种神）广泛宣说，乃至为人和非人等众生宣说开示这样的法门。为什么呢？世尊是为了让这些种类的众生等，对于如来没有颠倒的恭敬，种植各种善根，长久地获得利益安乐，迅速成就无上的佛菩提的缘故。” 当时，薄伽梵（世尊）说完这部经后，尊者阿难、各位大比丘、无量菩萨，以及诸天、人、阿修罗等，听闻佛所说，都非常欢喜，信受奉行。 《甚希有经》
English
English version: The name of this Dharma gate is ‘Extremely Rare’ (Śaṅkhyā), which can enable sentient beings to plant all perfect and pure white dharmas. Therefore, you should uphold this name. Ānanda, you should know that since long ago, I have repeatedly and extensively expounded this Dharma gate to devas (gods), nāgas (dragons), yakṣas (a type of spirit), and even to humans and non-humans. Why? The World-Honored One wants these kinds of sentient beings to have undeviating reverence for the Tathāgata (Thus Come One), plant various good roots, obtain benefits and happiness for a long time, and quickly achieve unsurpassed Buddha-bodhi (enlightenment).' At that time, after the Bhagavan (Blessed One) finished speaking this sutra, the Venerable Ānanda, the great bhikṣus (monks), the immeasurable bodhisattvas (enlightenment beings), and the devas (gods), humans, asuras (demi-gods), and others, hearing what the Buddha said, were all greatly delighted, believed, accepted, and practiced it. The Extremely Rare Sutra --------------------------------------------------------------------------------