Chinese
幢幡，种种供养。于意云何？彼善男子、善女人得福多不？” 阿难白佛：“甚多。世尊！” 佛言：“阿难！不如是善男子、善女人以淳净心，作如是言：‘我今归依佛、归依法、归依僧。’所得功德，于前福德百分不及一，千分不及一，百千分不及一，百千亿分不及一，乃至算数譬喻所不能及。” 尔时，世尊复告阿难：“且置阎浮提、瞿陀尼、弗婆提、郁单罗越。假使遍四天下，满中辟支佛独觉，譬如竹苇、甘蔗、稻麻。若有善男子、善女人满十千年，复以四事供养恭敬，一切乐具给足如前，乃至灭度之后，收其舍利起七宝塔，一一宝塔，皆以华香、伎乐、灯烛、缯盖、幢幡，种种供养。于意云何？彼善男子、善女人得福多不？” 阿难白佛：“甚多。世尊！” 佛言：“阿难！不如是善男子、善女人以淳净心，作如是言：‘我今归依佛、归依法、归依僧。’所得功德，于前福德百分不及一，千分不及一，百千分不及一，百千亿分不及一，乃至算数譬喻所不能及。” 尔时，世尊复告阿难：“且置一四天下，一日月光所照之处。设复一千世界，所谓一千日月、一千四大海水、一千须弥山王、一千阎浮提、一千瞿陀尼、一千弗婆提、一千郁单罗越、一千四天王天、一千三十 现代汉语译本：‘用幢幡（zhuàng fān，一种佛教装饰品），种种供养。你认为怎么样？那些善男子、善女人得到的福报多不多？’ 阿难（Ā nán，佛陀的十大弟子之一）回答佛说：‘非常多，世尊！’ 佛说：‘阿难！不如这些善男子、善女人以纯净的心，说这样的话：‘我现在归依佛（guī yī fó，皈依佛陀）、归依法（guī yī fǎ，皈依佛法）、归依僧（guī yī sēng，皈依僧团）。’所得到的功德，比前面的福德，百分之一都比不上，千分之一都比不上，百千分之一都比不上，百千亿分之一都比不上，乃至用算术譬喻都无法比及。’ 这时，世尊又告诉阿难：‘暂且放下阎浮提（Yán fú tí，四大部洲之一，我们所居住的这个世界）、瞿陀尼（Qú tuó ní，四大部洲之一）、弗婆提（Fú pó tí，四大部洲之一）、郁单罗越（Yù dān luó yuè，四大部洲之一）。假使遍满四天下，都是辟支佛（pì zhī fó，又称独觉佛），像竹苇、甘蔗、稻麻一样多。如果有善男子、善女人用满十千年的时间，又用四事供养（sì shì gòng yǎng，指饮食、衣服、卧具、医药）恭敬他们，一切生活所需的乐具都充分供给，像前面所说的那样，乃至他们灭度之后，收集他们的舍利（shè lì，佛教高僧火化后的遗物）建造七宝塔，每一座宝塔，都用华香、伎乐、灯烛、缯盖、幢幡，种种供养。你认为怎么样？那些善男子、善女人得到的福报多不多？’ 阿难回答佛说：‘非常多，世尊！’ 佛说：‘阿难！不如这些善男子、善女人以纯净的心，说这样的话：‘我现在归依佛、归依法、归依僧。’所得到的功德，比前面的福德，百分之一都比不上，千分之一都比不上，百千分之一都比不上，百千亿分之一都比不上，乃至用算术譬喻都无法比及。’ 这时，世尊又告诉阿难：‘暂且放下一个四天下，一个日月光所照之处。假设有一千个世界，所谓一千个日月、一千个四大海水、一千个须弥山王（Xū mí shān wáng，佛教宇宙观中的中心山）、一千个阎浮提、一千个瞿陀尼、一千个弗婆提、一千个郁单罗越、一千个四天王天（Sì tiān wáng tiān，佛教六欲天中的第一层天）、一千个三十
English
English version: 'With banners and various offerings. What do you think? Would those good men and good women gain much merit?' Ānanda (Ā nán, one of the ten principal disciples of the Buddha) replied to the Buddha, 'Very much, World Honored One!' The Buddha said, 'Ānanda! It is not comparable to the merit gained by those good men and good women who, with a pure heart, say these words: 'I now take refuge in the Buddha (guī yī fó, taking refuge in the Buddha), take refuge in the Dharma (guī yī fǎ, taking refuge in the Dharma), take refuge in the Sangha (guī yī sēng, taking refuge in the Sangha).' The merit they obtain is not even one percent of the previous merit, not even one thousandth, not even one hundred thousandth, not even one hundred trillionth, and cannot even be reached by calculation or analogy.' At that time, the World Honored One again told Ānanda, 'Let aside Jambudvīpa (Yán fú tí, one of the four great continents, the world we live in), Godānīya (Qú tuó ní, one of the four great continents), Pūrvavideha (Fú pó tí, one of the four great continents), and Uttarakuru (Yù dān luó yuè, one of the four great continents). Suppose the four continents were filled with Pratyekabuddhas (pì zhī fó, also known as solitary Buddhas), as numerous as bamboo reeds, sugar cane, rice, and hemp. If there were good men and good women who, for ten thousand years, offered them the four requisites (sì shì gòng yǎng, referring to food, clothing, bedding, and medicine) with reverence, providing all the necessary comforts as mentioned before, and even after their passing, collected their relics (shè lì, remains of highly virtuous Buddhist monks after cremation) to build seven-jeweled pagodas, and for each pagoda, made various offerings with flowers, incense, music, lamps, candles, and silken canopies and banners. What do you think? Would those good men and good women gain much merit?' Ānanda replied to the Buddha, 'Very much, World Honored One!' The Buddha said, 'Ānanda! It is not comparable to the merit gained by those good men and good women who, with a pure heart, say these words: 'I now take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha.' The merit they obtain is not even one percent of the previous merit, not even one thousandth, not even one hundred thousandth, not even one hundred trillionth, and cannot even be reached by calculation or analogy.' At that time, the World Honored One again told Ānanda, 'Let aside one four-continent world, the area illuminated by one sun and moon. Suppose there were one thousand worlds, that is, one thousand suns and moons, one thousand great seas, one thousand Mount Sumerus (Xū mí shān wáng, the central mountain in Buddhist cosmology), one thousand Jambudvīpas, one thousand Godānīyas, one thousand Pūrvavidehas, one thousand Uttarakurus, one thousand heavens of the Four Heavenly Kings (Sì tiān wáng tiān, the first heaven in the desire realm), one thousand thirty --------------------------------------------------------------------------------
Chinese
三天、一千夜摩天、一千珊兜率陀天、一千化自乐天、一千他化自在天、一千梵天，不相系属，各于千世界中得大自在。阿难！是名一小千世界。阿难！从一小千世界，一一数之满一千已，是名中千世界。阿难！从中千世界，复一一数还满一千，是名大千世界。阿难！如是合数总名三千大千世界。假使满三千大千世界中诸佛如来，譬如竹苇、甘蔗、稻麻，彼等诸佛、世尊、至真、等正觉。若有善男子、善女人二万岁中，常以一切娱乐之具，衣服、饮食、床卧、汤药，种种奉施，乃至灭度之后，收其舍利起七宝塔，一一宝塔，皆以华香、伎乐、缯盖、幢幡、香烛、油灯，如是供养。于意云何？彼善男子及善女人得福多不？” 阿难白佛：“甚多。世尊！” 佛告阿难：“若复有人直能供养一佛世尊，满二万岁，四事具足供养恭敬，乃至灭度收其舍利，起七宝塔，一一宝塔，皆以华香、伎乐、幡盖、香油、灯烛，一切奉施其福尚多，无量无边不可称数，何况满三千大千世界诸佛如来！二万岁中常以四事供养供给，乃至灭度，收其舍利，起七宝塔，一一宝塔，各以华香、伎乐、幡盖及香油灯，种种所须悉皆供养，实得无量无边、不可算、不可数福德之聚。” 佛言：“阿难！犹不如是善男子、善女人以淳 现代汉语译本 阿难，一千个夜摩天（Yama Heaven，欲界第三天）、一千个兜率陀天（Tushita Heaven，欲界第四天）、一千个化自乐天（Nirmanarati Heaven，欲界第五天）、一千个他化自在天（Paranirmita-vasavartin Heaven，欲界第六天）、一千个梵天（Brahma Heaven，色界诸天），互不统属，各自在一千个世界中得到大自在。阿难！这叫做一小千世界。 阿难！从一小千世界开始，一个一个地数，数满一千个，这叫做中千世界。 阿难！从中千世界开始，再一个一个地数，数满一千个，这叫做大千世界。 阿难！像这样合起来总共叫做三千大千世界。假设在整个三千大千世界中，有无数的诸佛如来，就像竹苇、甘蔗、稻子、麻一样多。如果有个善男子、善女人，在两万年中，经常用一切娱乐的器具，衣服、饮食、床铺、汤药，种种物品来供养他们，乃至诸佛灭度之后，收集他们的舍利，建造七宝塔，每一座宝塔，都用鲜花、香、伎乐、丝绸伞盖、幢幡、香烛、油灯，这样来供养。你认为怎么样？这个善男子和善女人得到的福报多不多呢？” 阿难对佛说：“非常多。世尊！” 佛告诉阿难：“如果有人仅仅能够供养一位佛世尊，满两万年，用四事（衣服、饮食、卧具、医药）具足地供养恭敬，乃至佛灭度后，收集他的舍利，建造七宝塔，每一座宝塔，都用鲜花、香、伎乐、幡盖、香油、灯烛，一切物品来奉献施舍，他的福报尚且很多，无量无边，不可称数，更何况是供养整个三千大千世界中的诸佛如来！在两万年中，经常用四事供养供给，乃至诸佛灭度，收集他们的舍利，建造七宝塔，每一座宝塔，都用鲜花、香、伎乐、幡盖以及香油灯，种种所需的物品全都供养，实在能得到无量无边、不可计算、不可数目的福德聚集。” 佛说：“阿难！即使这样，还不如善男子、善女人以纯
English
English version Ananda, one thousand Yama Heavens (Yama Heaven, the third heaven of the Desire Realm), one thousand Tushita Heavens (Tushita Heaven, the fourth heaven of the Desire Realm), one thousand Nirmanarati Heavens (Nirmanarati Heaven, the fifth heaven of the Desire Realm), one thousand Paranirmita-vasavartin Heavens (Paranirmita-vasavartin Heaven, the sixth heaven of the Desire Realm), and one thousand Brahma Heavens (Brahma Heaven, heavens of the Form Realm), not belonging to each other, each attaining great liberation in a thousand worlds. Ananda! This is called a small chiliocosm (small thousand world). Ananda! Starting from one small chiliocosm, counting one by one until it reaches one thousand, this is called a medium chiliocosm (medium thousand world). Ananda! Starting from one medium chiliocosm, again counting one by one until it reaches one thousand, this is called a great chiliocosm (great thousand world). Ananda! Combining them in this way is collectively called a trichiliocosm (three-thousand great thousand world). Suppose that throughout the entire trichiliocosm, there are countless Buddhas and Tathagatas, as numerous as bamboo reeds, sugarcane, rice, and hemp. If there is a good man or good woman who, for twenty thousand years, constantly offers all kinds of entertainment, clothing, food, bedding, and medicine, and various other things to them, and even after the Buddhas have passed away, collects their relics and builds seven-jeweled pagodas, each pagoda adorned with flowers, incense, music, silk canopies, banners, fragrant candles, and oil lamps, making offerings in this way. What do you think? Would this good man and good woman gain much merit?' Ananda said to the Buddha, 'Very much, World Honored One!' The Buddha told Ananda, 'If someone is only able to offer to one Buddha, the World Honored One, for a full twenty thousand years, providing all four requisites (clothing, food, bedding, and medicine) with complete reverence, and even after the Buddha has passed away, collects his relics and builds seven-jeweled pagodas, each pagoda adorned with flowers, incense, music, banners, fragrant oil, and lamps, offering all these things, their merit would still be great, immeasurable, and beyond calculation. How much more so if they were to offer to all the Buddhas and Tathagatas in the entire trichiliocosm! For twenty thousand years, constantly providing the four requisites, and even after the Buddhas have passed away, collecting their relics and building seven-jeweled pagodas, each pagoda adorned with flowers, incense, music, banners, and fragrant oil lamps, offering all the necessary items, they would truly gain an immeasurable, incalculable, and countless accumulation of merit.' The Buddha said, 'Ananda! Even this is not as great as the merit of a good man or good woman who with pure --------------------------------------------------------------------------------
Chinese
净心，作如是言：‘我今归依佛、归依法、归依僧。’所得功德胜前福德，百倍、千倍、万倍，不可算数、言辞譬类所能知及。” 尔时，世尊复告阿难：“若有人能归依佛竟、归依法竟、归依僧竟，乃至一弹指顷能受十善，受已修行，以是因缘得无量无边功德。 “阿难！若复有人能一日一夜，受八戒斋已，如说修行，所得功德胜前福德，千倍、万倍、百千万倍，乃至算数譬喻所不能及。 “阿难！若能受持五戒尽其形寿，如说修行，所得功德胜前福德，百倍、千倍、万倍、千亿万倍，非算数、譬喻所能知及。 “阿难！若复有人受沙弥戒、沙弥尼戒，复胜于前百倍、千倍、万倍、千亿万倍，非算数、譬喻所能知及。 “阿难！若复有人能受持式叉摩那戒，又复所得功德，胜前福德百倍、千倍、百千万倍，乃至算数、譬喻所不能及。何况受持比丘尼戒，依波罗提木叉如说修行！况复有人尽形受持大比丘戒，依波罗提木叉戒如说修行，不缺不犯无有秽浊，清净梵行，得无量无边功德，胜前百倍、千倍、万倍、百千万倍，乃至算数、譬喻所不能及。” 尔时，长老阿难闻佛说此三归依处，乃至尽寿护大比丘波罗提木叉，功德无量，叹未曾有，白佛言：“甚奇！世尊！是经微妙不可 现代汉语译本：净心这样说：‘我现在皈依佛（Buddha，觉悟者）、皈依法（Dharma，佛法）、皈依僧（Sangha，僧团）。’所得的功德胜过之前的福德，百倍、千倍、万倍，是不可计数、言辞譬喻所能了解的。 这时，世尊又告诉阿难（Ananda，佛陀的十大弟子之一）: ‘如果有人能够皈依佛完毕、皈依法完毕、皈依僧完毕，乃至一弹指的时间能够受持十善，受持后修行，因为这个因缘得到无量无边的功德。’ ‘阿难！如果又有人能够一日一夜，受持八戒斋后，如所说的那样修行，所得的功德胜过之前的福德，千倍、万倍、百千万倍，乃至用算数譬喻都无法比及。’ ‘阿难！如果能够受持五戒直到生命终结，如所说的那样修行，所得的功德胜过之前的福德，百倍、千倍、万倍、千亿万倍，不是算数、譬喻所能了解的。’ ‘阿难！如果又有人受沙弥戒（Śrāmaṇera，出家男众）、沙弥尼戒（Śrāmaṇerī，出家女众），又胜过前面所说的百倍、千倍、万倍、千亿万倍，不是算数、譬喻所能了解的。’ ‘阿难！如果又有人能够受持式叉摩那戒（Śikṣamāṇā，沙弥尼和比丘尼之间的过渡阶段），又所得的功德，胜过之前的福德百倍、千倍、百千万倍，乃至算数、譬喻都无法比及。更何况受持比丘尼戒（Bhikkhunī，女性出家众），依照波罗提木叉（Prātimokṣa，戒律）如所说的那样修行！更何况有人终身受持大比丘戒（Bhikkhu，男性出家众），依照波罗提木叉戒如所说的那样修行，没有缺漏、没有违犯、没有污秽，清净地修持梵行，得到无量无边的功德，胜过之前百倍、千倍、万倍、百千万倍，乃至算数、譬喻都无法比及。’ 这时，长老阿难听到佛陀说这三皈依处，乃至终身守护大比丘波罗提木叉，功德无量，赞叹前所未有，对佛说：‘非常奇妙！世尊！这部经微妙不可思议！’