Chinese
大正藏第 17 册 No. 0840 称赞大乘功德经 No. 840 [No. 841] 称赞大乘功德经 大唐三藏法师玄奘奉 诏译 如是我闻： 一时薄伽梵，住法界藏诸佛所行众宝庄严大功德殿，与无央数大声闻众大菩萨俱，及诸天人阿素洛等无量大众前后围绕。 尔时会中有一菩萨，示为女相，名德严华，承佛威神从座而起，稽首作礼而白佛言：“何等名为菩萨恶友，新学菩萨知已远离？” 尔时佛告德严华言：“我观世间，无有天魔梵释、沙门婆罗门等，与新学菩萨，于无上菩提为恶知识，如乐声闻独觉乘者。所以者何？夫为菩萨，必为利乐诸有情故，勤求无上正等菩提。乐二乘人志意下劣，惟求自证般涅槃乐，以是因缘，新学菩萨不应与彼同住一寺、同止一房、同处经行、同路游适。若诸菩萨，已于大乘具足多闻得不坏信，我别开许与彼同居，为引发心趣菩提故；若彼种类善根未熟，不应为说大乘法教，令生诽谤获罪无量。 “新学菩萨但应亲近久学大乘多闻菩萨，为于无上正等菩提所种善根速成熟故。不应亲近乐二乘者，所以者何？彼障菩萨菩提心故，彼令弃舍菩提心故，彼令亏损菩提心故，彼令毁犯菩萨行故，菩萨宁当弃舍身命 现代汉语译本 《称赞大乘功德经》 唐朝三藏法师玄奘奉旨翻译 我是这样听说的： 一时，薄伽梵（Bhagavan，世尊）住在法界藏，那是诸佛所行之处，以众宝庄严的大功德殿。与无央数（无数）的大声闻众和大菩萨们在一起，以及诸天、人、阿素洛（Asura，非天）等无量大众前后围绕。 这时，会中有一位菩萨，示现为女相，名叫德严华，承蒙佛的威神之力，从座位上站起来，稽首作礼，对佛说：‘什么样的（人）被称为菩萨的恶友？新学的菩萨知道后应当远离？’ 这时，佛告诉德严华说：‘我观察世间，没有天、魔、梵、释（梵天和帝释天）、沙门（Sramana，出家修道者）、婆罗门（Brahman，印度教祭司）等，对于新学的菩萨在无上菩提（Anuttara-samyak-sambodhi，无上正等正觉）方面是恶知识，像那些喜欢声闻乘和独觉乘的人。为什么呢？因为作为菩萨，必定是为了利益和安乐一切有情众生，所以才勤奋地寻求无上正等菩提。而喜欢二乘（声闻乘和独觉乘）的人，他们的志向和意愿低下，只求自己证得般涅槃（Parinirvana，完全的涅槃）的快乐。因为这个缘故，新学的菩萨不应该和他们同住一个寺庙、同住一个房间、同在一个地方经行、同路游玩。如果各位菩萨，已经在大乘方面具足了多闻，得到了不坏的信心，我特别允许他们和那些人同住，为了引发他们的心趣向菩提的缘故；如果那些人的善根还没有成熟，不应该为他们说大乘的法教，以免他们产生诽谤，获得无量的罪过。 ‘新学的菩萨只应当亲近久学大乘、多闻的菩萨，为了使他们对于无上正等菩提所种的善根迅速成熟的缘故。不应该亲近喜欢二乘的人，为什么呢？因为他们会障碍菩萨的菩提心，他们会使（菩萨）弃舍菩提心，他们会使（菩萨）亏损菩提心，他们会使（菩萨）毁犯菩萨行。菩萨宁可弃舍身命，'
English
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 (德严华), 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 (梵天和帝释天), 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,' --------------------------------------------------------------------------------
Chinese
，不应弃舍大菩提心，发起趣求二乘作意。若诸菩萨劝诸有情，舍菩提心趣二乘地；若诸菩萨劝诸有情，舍菩提心造诸恶业，俱堕地狱受诸剧苦。菩萨宁守大菩提心，造五无间受地狱苦，终不弃舍大菩提心，而欲趣求预流果证。菩萨宁守大菩提心，百千大劫受地狱苦，终不弃舍大菩提心，而欲趣求一来果证。菩萨宁守大菩提心，受傍生身或作饿鬼，终不弃舍大菩提心，而欲趣求不还果证。菩萨宁守大菩提心，造十恶业堕诸恶趣，终不弃舍大菩提心，而欲趣求无生果证。菩萨宁守大菩提心，入大火坑救诸含识，终不弃舍大菩提心，而同怯贼投涅槃界。 “菩萨哀愍一切有情，于生死中轮转无救，初发无上菩提心时，一切天、人、阿素洛等皆应供养，已能映夺一切声闻、独觉极果，已能摧伏一切魔军，诸恶魔王皆大惊怖。” 时德严华闻佛语已，重请佛言：“何谓魔军？惟愿世尊哀愍为说。” 佛告德严华：“若有闻说大乘法教，不生随喜、不乐听闻、不求悟入、不能信受，反加轻笑毁訾凌蔑、离间谤讟、捶打驱摈，应知此等皆是魔军，是则名为乐非法者、性鄙劣者、求外道者、行邪行者、坏正见者，应知此等谤毁大乘，当堕地狱受诸剧苦；从彼出已生饿鬼中，经百千劫常食粪秽；后生人中，盲聋喑哑 现代汉语译本：不应该放弃广大的菩提心（Bodhicitta，觉悟之心），发起追求二乘（Śrāvakayāna and Pratyekabuddhayāna，声闻乘和缘觉乘）果位的想法。如果菩萨劝说众生，舍弃菩提心而趋向二乘的境界；如果菩萨劝说众生，舍弃菩提心而造作各种恶业，那么他们都会堕入地狱，遭受各种剧烈的痛苦。菩萨宁愿守护广大的菩提心，即使造作五无间罪（pañcānantarya，杀父、杀母、杀阿罗汉、破和合僧、出佛身血），遭受地狱的痛苦，也终究不会放弃广大的菩提心，而去追求预流果（Srotaāpanna，须陀洹）的证悟。菩萨宁愿守护广大的菩提心，经历百千大劫遭受地狱的痛苦，也终究不会放弃广大的菩提心，而去追求一来果（Sakṛdāgāmin，斯陀含）的证悟。菩萨宁愿守护广大的菩提心，遭受堕入傍生道（动物）或者成为饿鬼的果报，也终究不会放弃广大的菩提心，而去追求不还果（Anāgāmin，阿那含）的证悟。菩萨宁愿守护广大的菩提心，造作十恶业（daśa akusala，十种不善业）而堕入各种恶趣，也终究不会放弃广大的菩提心，而去追求无生果（Arhat，阿罗汉）的证悟。菩萨宁愿守护广大的菩提心，进入大火坑去救度一切有情众生，也终究不会放弃广大的菩提心，而像胆怯的盗贼一样投入涅槃（Nirvana，寂灭）的境界。 ‘菩萨哀怜一切有情众生，在生死轮回中流转而没有救助，最初发起无上菩提心的时候，一切天（Deva，天神）、人（Manushya，人类）、阿修罗（Asura，非天）等都应该供养，因为他已经能够掩盖一切声闻、独觉的极果，已经能够摧伏一切魔军，各种恶魔之王都会感到非常惊恐。’ 当时德严华（Guṇālaṃkāra，功德庄严）听了佛的话后，再次请求佛说：‘什么是魔军？希望世尊慈悲地为我们解说。’ 佛告诉德严华：‘如果有人听闻宣说大乘佛法教义，不生起随喜之心、不喜欢听闻、不寻求领悟、不能够信受，反而加以轻视嘲笑、毁谤凌辱、离间挑拨、诽谤诋毁、捶打驱赶，应当知道这些人都是魔军，这些人是喜欢非法的人、天性卑劣的人、追求外道的人、行持邪行的人、破坏正见的人，应当知道这些人诽谤毁坏大乘佛法，应当堕入地狱遭受各种剧烈的痛苦；从地狱出来后，会转生到饿鬼道中，经历百千劫常常食用粪便污秽之物；之后转生到人道中，会成为盲人、聋子、哑巴。
English
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.’ --------------------------------------------------------------------------------
Chinese
支体不具，其鼻匾㔸，愚钝无知形貌矬陋，如是渐次罪障消除，流转十方，或遇诸佛亲近供养，复闻大乘，闻已或能随喜信受，因此便发大菩提心，勇猛精勤修菩萨行，渐次进学，乃至菩提。 “诸佛世尊无别作意，为有情类说五乘法，由本愿力依法界身，于一切时，从诸毛孔任运流出无量法光，以一妙音等澍法雨。于一众会无量有情，昔来信乐声闻乘者，闻佛为说声闻乘法；昔来信乐独觉乘者，闻佛为说独觉乘法；昔来信乐无上乘者，闻佛为说无上乘法；昔来信乐种种乘者，闻佛为说种种乘法；昔来信乐人天乘者，闻佛为说人天乘法；傍生鬼等，亦闻如来以随类音而为说法。若有昔来未闻法者，彼惟见佛处众默然。曾闻大乘而诽谤者，经无量劫堕大地狱傍生饿鬼及天人中备受苦已，闻大乘法即能随喜深生净信，便发阿耨多罗三藐三菩提心。” 时德严华闻佛说已，重请佛言：“何谓大乘？此大乘名为目何义？” 世尊告曰：“善哉善哉！汝能乐闻大乘功德，谛听谛听！善思念之，吾当为汝分别解说，此大乘名所目诸义。此乘综摄，笼驾弘远无所遗漏，故曰大乘。此乘功德甚深微妙过诸数量，故曰大乘。此乘坚固虚妄分别不能倾动，故曰大乘。此乘真实穷未来际无有断尽，故曰大乘。此乘寥廓该罗 现代汉语译本：肢体不全，鼻子塌陷，愚笨迟钝，形貌丑陋，像这样逐渐消除罪障，流转于十方世界，或许能遇到诸佛，亲近供养，再次听闻大乘佛法，听闻后或许能够随喜信受，因此便发起大菩提心，勇猛精进地修行菩萨行，逐渐进步学习，直至证得菩提。 ‘诸佛世尊并没有特别的意图，而是为了有情众生宣说五乘佛法，凭借本愿的力量和法界之身，在一切时，从每个毛孔自然流出无量的法光，用一种美妙的声音平等地降下法雨。在一个法会上，无数的有情众生，过去信奉声闻乘的人，听闻佛陀为他们宣说声闻乘法；过去信奉独觉乘的人，听闻佛陀为他们宣说独觉乘法；过去信奉无上乘的人，听闻佛陀为他们宣说无上乘法；过去信奉种种乘的人，听闻佛陀为他们宣说种种乘法；过去信奉人天乘的人，听闻佛陀为他们宣说人天乘法；就连傍生（动物），鬼等，也能听到如来用适合他们的声音为他们说法。如果有人过去从未听闻佛法，他们只会看到佛陀在众人中默然不语。曾经听闻大乘佛法却加以诽谤的人，要经历无数劫堕入大地狱、傍生、饿鬼以及天人道中，受尽各种苦难之后，再次听闻大乘佛法时，才能随喜并深深地产生清净的信心，从而发起阿耨多罗三藐三菩提心（无上正等正觉之心）。’ 当时，德严华听闻佛陀的说法后，再次请教佛陀说：‘什么是大乘？这大乘的名称所代表的意义是什么？’ 世尊告诉他说：‘好啊，好啊！你能够乐于听闻大乘的功德，仔细听，仔细听！好好地思考，我将为你分别解说这大乘名称所代表的各种意义。这乘法总括一切，包容驾驭，弘大深远，没有遗漏，所以称为大乘。这乘法的功德非常深奥微妙，超越一切数量，所以称为大乘。这乘法非常坚固，虚妄分别不能动摇它，所以称为大乘。这乘法真实不虚，穷尽未来，没有断绝的时候，所以称为大乘。这乘法空旷辽阔，包含笼罩