---
title: "大寶積經 · 6 往生因緣品"
description: "大宝积经是唐代高僧菩提流志翻译的一部重要佛教经典，属于大乘佛教宝积部核心典籍。该经汇集了早期大乘佛教的多部经典，形成于公元2-4世纪，内容涵盖菩萨修行、般若智慧、净土思想等大乘教义。菩提流志奉唐玄宗之命于8世纪完成汉译，共120卷，系统阐述了大乘佛教的修行次第与解脱之道。作为大乘佛教的重要集成经典，大宝积经在中国佛教史上具有崇高地位，对汉传佛教各宗派尤其是华严宗、净土宗的发展产生深远影响，是研究大乘佛教思想体系的关键文献。"
url: "https://rushiwowen.co/en/r/cma8xl74k11gkl4040nei0jxh"
---

### 往生因緣品第六

> Chapter 6: Conditions for Rebirth

爾時尊者舍利弗白佛言：「世尊！菩薩摩訶薩以何因緣善根之力，於彼佛剎而得受生？」

> At that time, the Venerable Shariputra said to the Buddha: "World-Honored One! By what causes and conditions, through the power of their wholesome roots, do great bodhisattvas attain rebirth in that Buddha-land?"

佛告舍利弗：「若菩薩摩訶薩欲生妙喜世界者，應學不動如來往昔行菩薩行，發弘誓心願生其國，如是行願能作因緣生彼佛剎。

> The Buddha said to Shariputra, “If a great bodhisattva wishes to be reborn in the Glorious Land of Joy, they should follow the example of the Immovable One (Akshobhya) in his past practice of the bodhisattva path, making a vast vow to be born in that pure land. Such practice and aspiration create the causes and conditions for rebirth in that Buddha realm.”

「復次舍利弗！菩薩摩訶薩行檀波羅蜜時，以此相應善根迴向無上菩提，願與不動如來共相會遇，舍利弗！以此因緣當生彼界。如是菩薩摩訶薩行尸波羅蜜，乃至般若波羅蜜亦復如是。

> "Furthermore, Shariputra, when a great bodhisattva practices the perfection of generosity (dāna-pāramitā), they dedicate the wholesome roots formed in this practice to the supreme enlightenment, with the wish to meet the Immovable Tathāgata (Akshobhya Buddha). Shariputra, due to this karmic cause, they will be reborn in his realm. Likewise, when a great bodhisattva practices the perfection of ethical conduct (śīla-pāramitā), and so on up to the perfection of wisdom (prajñā-pāramitā), it is the same."

「復次舍利弗！不動如來光明普照三千大千佛之剎土，願於來世當見此光證無上覺，因見光已成大菩提，復以身光遍滿世界，舍利弗！菩薩以是因緣當生彼土。

> "Moreover, Shariputra, the light of the Thus-Come One Akṣobhya shines universally throughout the entire cosmos of a billion worlds. One who makes a vow, 'In a future life, may I see this light and realize supreme enlightenment,' will, upon seeing that light, attain great awakening. Then, with the light of their own body, they will fill the entire universe. Shariputra, it is for this reason that a bodhisattva should aspire to be reborn in that land."

「復次舍利弗！彼不動如來應正等覺諸聲聞眾無量無邊，願我當見，見已起如是行，證佛菩提。證菩提時，亦有如是無量無數諸聲聞眾。舍利弗！以是因緣故，菩薩摩訶薩於彼佛剎而得受生。

> "Furthermore, Shariputra, the assembly of hearers attending the Immovable Tathagata, the Arhat, the Fully Enlightened One, is immeasurable and boundless. I aspire to behold them, and having beheld them, to undertake such practices and realize Buddhahood. When I attain enlightenment, may I also have such countless, numberless multitudes of hearers. Shariputra, for this reason, a great bodhisattva is reborn in that Buddha-land."

「復次舍利弗！彼佛剎中菩薩摩訶薩無量無邊，我當欲見此諸菩薩，行禪定行願當隨學，與諸菩薩處處結集，同學同乘同俱究竟。願當會遇欲求圓滿大慈悲者，欲求菩提及沙門者，捨離二乘心者，安住真實空性者，於佛如來一切智性及法僧名號念住相續者。舍利弗！若善男子善女人聞是色類菩薩名者，於彼佛剎當得受生；何況與般若波羅蜜相應善根，迴向不動如來應正等覺。舍利弗！以是因緣，是人於彼佛土決定當生。

> "Furthermore, Shariputra, in the land of that Buddha, there are countless and boundless Bodhisattva-Mahasattvas. I wish to see these Bodhisattvas, to practice Zen meditation and follow their vows, to gather together with them, to share the same learning, the same path, and the same ultimate goal. I hope to meet those who seek perfect great compassion, who seek Enlightenment and renunciation, who have abandoned the mindset of the Two Vehicles, who abide in the true reality of emptiness, and who continuously keep in mind the names of the Thus-Come One, the Dharma, and the Sangha, along with all-knowing wisdom. Shariputra, if a good man or good woman hears the names of such Bodhisattvas, they will be reborn in that Buddha's land. How much more so if they dedicate the roots of goodness associated with the Perfection of Wisdom to the Immovable Thus-Come One, the Worthy One, the Fully Enlightened One. Shariputra, for this reason, such a person will certainly be reborn in that Buddha's land."

「復次舍利弗！若菩薩摩訶薩願生彼佛剎者，於東方無量世界諸佛如來說微妙法及聲聞眾，應以其像隨念在前，願我當證菩提說微妙法，及聲聞眾皆如彼佛。舍利弗！是諸菩薩應修三種隨念善根，願與一切眾生平等共習，以此善根迴向阿耨多羅三藐三菩提。舍利弗！如是菩薩迴向善根無有限量。假使一切眾生各持一器量等虛空，作如是言：『丈夫！彼之善根分與於我。』舍利弗！此諸善根若有色相，給與眾生皆滿其器各各持去，而彼善根亦無窮盡。以迴向阿耨多羅三藐三菩提，無有限量不可移轉故。舍利弗！彼三隨念所成迴向一切種智，以此善根三寶隨轉。舍利弗！若有菩薩成此善根，應知不墮一切惡趣，而能摧伏波旬及諸魔眾，於彼彼佛剎隨樂受生。乃至南西北方四維上下亦復如是，皆得隨願受生。是故菩薩摩訶薩於此隨念善根應當積集，彼積集已應迴向不動如來，故於彼剎當得受生。

> “Furthermore, Shariputra, if a great bodhisattva wishes to be reborn in that Buddha’s land, they should, in the countless worlds of the east, visualize the images of all Buddhas, Tathagatas, as they speak the sublime Dharma surrounded by assemblies of Hearers, and aspire: ‘May I attain enlightenment, speak the sublime Dharma, and be surrounded by Hearers just like that Buddha.’ Shariputra, these bodhisattvas should cultivate three kinds of mindfulness-based wholesome roots, practice them equally and share them with all beings, and dedicate these wholesome roots to Anuttara-samyak-sambodhi. Shariputra, the wholesome roots dedicated in this way by a bodhisattva are limitless. Even if all beings each held a vessel as vast as space, and said: ‘Sir, give me a portion of that wholesome root,’ even if those wholesome roots had form and could be handed out to fill every vessel, those wholesome roots would never be exhausted. Why? Because they are dedicated to Anuttara-samyak-sambodhi, which is limitless and unshakable. Shariputra, the dedication formed by these three mindfulness-based practices leads to all-knowing wisdom, and these wholesome roots follow and sustain the Three Jewels. Shariputra, any bodhisattva who perfects these wholesome roots should know that they will not fall into any lower realms, they will overpower Mara and his hosts, and they will be reborn in whichever Buddha-land they wish. This applies equally to the south, west, north, and the four intermediate directions, above and below—they will be reborn according to their aspirations. Therefore, great bodhisattvas should accumulate these mindfulness-based wholesome roots, and having accumulated them, dedicate them to Akshobhya Tathagata, so that they will be reborn in his land.”

「復次舍利弗！不動如來佛剎功德廣大莊嚴，於無量佛剎中彼皆無有。是故菩薩摩訶薩應當發如是心，我以此善根願當見彼土，彼土莊嚴願當攝受，亦願當見彼諸菩薩。舍利弗！以此因緣，菩薩當生彼國。舍利弗！菩薩摩訶薩願生彼佛剎者，應發增上樂欲之心。舍利弗！若善男子善女人發增上心，我皆與記於彼佛剎而得受生。舍利弗！譬如有城，無有樓閣園林池沼，亦無象馬遊行之處。彼城之王雖有力安處，而城無樓閣諸功德故，則非莊嚴。舍利弗！我此佛剎亦復如是，無彼功德故則非嚴飾。舍利弗！我此剎中若有如是功德莊嚴，則如不動如來佛剎嚴勝。舍利弗！若菩薩摩訶薩願當攝受清淨佛剎者，應如不動如來往修菩薩行，植眾德本嚴淨佛剎已，及當如是攝取功德。

> "Furthermore, Shariputra, the vast and majestic qualities of the Thus-Come One Imperturbable's Buddha-land are unparalleled among countless other Buddha-lands. Therefore, a great bodhisattva should generate this resolve: 'With these roots of goodness, I aspire to see that land, to embrace its splendor, and to meet the bodhisattvas dwelling there.' Shariputra, for this reason, a bodhisattva will be reborn in that land. Shariputra, a great bodhisattva who wishes to be reborn in that Buddha-land should cultivate an intense and joyful aspiration. Shariputra, if good men or good women develop such a resolute mind, I assure them that they will be reborn in that Buddha-land. Shariputra, consider a city with no towers, parks, ponds, or places where elephants and horses roam. Although its king may have the power to govern, the city lacks ornamentation because it is devoid of such fine features. Shariputra, likewise, my own Buddha-land lacks such majestic qualities and is thus not adorned. Shariputra, if this land possessed such splendor, it would equal the magnificence of the Thus-Come One Imperturbable's Buddha-land. Shariputra, if a great bodhisattva wishes to acquire a pure Buddha-land, they should, like the Thus-Come One Imperturbable in his past bodhisattva practice, cultivate roots of virtue, purify a Buddha-land, and then embrace its merits."

「復次舍利弗！如我今時得阿耨多羅三藐三菩提已，調伏無量眾生，於二乘道皆獲果證，及我聲聞所調伏者悉皆積聚，方彼如來諸聲聞眾，百分不及一、千分不及一，百千分、億百千分、數分、算分、喻分、鄔波尼殺曇分亦不及一。何以故？由數無量故；若言解脫則無有異。且止斯事。舍利弗！彼彌勒如來當出於世，諸聲聞眾及彼調伏所餘聲聞，以方不動如來聲聞之數，不及之分如上應知。舍利弗！由彼如來於一說法，善能調伏無量有情。然彼世尊之所攝受，無有能知其數量者。舍利弗！我之聲聞及彌勒如來諸聲聞眾，乃至賢劫諸佛世尊所有聲聞，及彼聲聞當所調伏餘聲聞眾，彼皆積聚比不動如來諸聲聞眾，百分不及一，乃至鄔波尼殺曇分亦不及一。何以故？其數多故；解脫無異故。」

> "Moreover, Shariputra, after I attained unsurpassed, complete enlightenment, I tamed countless beings, guiding them to attain the fruits of the two vehicles. The disciples I have taught, when gathered together, cannot compare even to one hundredth, one thousandth, one hundred-thousandth, a billionth, a fraction, an arithmetic measure, a simile, or a beyond-comparison fraction of the assembly of disciples of the Tathagata of the Unmoving. Why? Because their numbers are immeasurable. But as for liberation, there is no difference. Let us set this matter aside. Shariputra, when the Tathagata Maitreya appears in the world, his assembly of disciples and the disciples he tames left over—when compared with the number of disciples of the Tathagata of the Unmoving—will not reach the same fractions as described above. This you should know. Shariputra, because that Tathagata, through a single discourse, perfectly tames countless living beings, yet no one can know the number of those he has taken into his care. Shariputra, if you gather together all my disciples, all the disciples of Tathagata Maitreya, all the disciples of all the Buddhas of the Virtuous Age, and all the disciples those Buddhas have tamed and left behind—when compared to the assembly of disciples of the Tathagata of the Unmoving—they cannot equal even one hundredth, up to even a beyond-comparison fraction. Why? Because their number is greater. As for liberation, there is no difference."

時舍利弗白佛言：「世尊！如我解佛所說義者，應知彼阿羅漢剎非愚夫剎。何以故？彼佛剎中阿羅漢多故。」

> Then Shariputra said to the Buddha: "World-Honored One, based on my understanding of what you have taught, those lands of Arhats should not be considered lands of ordinary fools. Why is that? Because those Buddha-lands have many Arhats."

佛告舍利弗：「如是如是，如汝所說，彼佛剎中多漏盡阿羅漢故。復次舍利弗！此三千大千世界星宿數量，不如彼佛聲聞眾多。由彼如來於一說法，無量有情得阿羅漢。舍利弗！此三千大千世界星宿猶有數量，彼一一會，無量有情得阿羅漢故，諸會聲聞無有數量。

> The Buddha said to Shariputra: "Exactly so, exactly as you have said. It is because in that buddha-land there are many arhats who have exhausted all defilements. Moreover, Shariputra, if you were to count all the stars in this entire universe of three thousand great world systems, their number would still be less than the number of disciples who hear the Dharma in that buddha's assembly. For when that Tathagata gives a single teaching, immeasurable beings attain arhatship. Shariputra, the stars in this universe can still be counted, but in each of those assemblies, countless beings become arhats. Therefore, the number of arhats in those assemblies is beyond counting."

「復次舍利弗！彼剎天人殖眾善本，餘界人天縱以天眼亦不能見。舍利弗！假令餘界諸天及人，往彼剎中善男子善女人所，盡其天眼亦不得見。若人聞此功德稱揚法門，聞已受持讀誦通利，彼善男子等皆於不動如來往昔行菩薩行時皆已見聞，是故聞此法門即得信心清淨。舍利弗！東方一切世界諸剎土中，若菩薩乘人或聲聞乘人，於此法門讀誦通利者，其數甚多。彼諸菩薩及聲聞人，由願力故於不動剎中，若已生、現生、當生，唯除不退菩薩，由彼菩薩於諸剎中當得阿耨多羅三藐三菩提故。南西北方四維上下亦復如是。舍利弗！彼不動如來於妙喜世界及他方剎土，在菩薩等乘中而為上首。舍利弗！若有善男子善女人聞不動如來功德法門，善能受持讀誦通利，願生彼剎者，乃至命終，不動如來常為護念，不使諸魔及魔眷屬退轉其心。舍利弗！應知是善男子或善女人乃至無上菩提，無有退轉之怖，亦無水火刀杖惡獸毒蟲之所損害，亦不為人非人等之所怖畏。何以故？由不動如來常加護念，於彼佛剎當受生故。

> "Moreover, Shariputra, the beings in that Buddha land have cultivated various roots of goodness. Even the gods and humans in other worlds, with their heavenly eyes, cannot see them. Shariputra, suppose gods and humans from other worlds went to the place where those good men and women are in that land, they could not see them even with their heavenly vision. Anyone who hears this Dharma teaching that praises such merits, and after hearing it, accepts, upholds, recites, and masters it—those good men and women have already seen and heard the Thus Come One Imperturbable when he was practicing the bodhisattva path in the past. Therefore, upon hearing this teaching, they gain pure faith. Shariputra, in all the eastern worlds and their lands, among those who follow the bodhisattva vehicle or the voice-hearer vehicle, there are many who recite and master this teaching. Those bodhisattvas and voice-hearers, through the power of their vows, will have already been born, are currently being born, or will be born in the land of Imperturbable—except for irreversible bodhisattvas, because those bodhisattvas will attain Supreme Perfect Enlightenment in other lands. The same is true for the south, west, north, the four intermediate directions, above, and below. Shariputra, the Thus Come One Imperturbable is the foremost among those of the bodhisattva vehicle in his land of Wonderful Joy and in other lands. Shariputra, if good men or good women hear the teaching on the merits of the Thus Come One Imperturbable, and are able to accept, uphold, recite, and master it, wishing to be reborn in that land, then until their death, the Thus Come One Imperturbable will constantly protect and remember them, preventing demons and their followers from turning their minds away. Shariputra, you should know that such good men or good women need not fear regression even up to supreme enlightenment. They will not be harmed by water, fire, swords, clubs, fierce beasts, or poisonous insects, nor will they be frightened by humans or non-humans. Why? Because the Thus Come One Imperturbable constantly protects and remembers them, and they will be reborn in his Buddha land."

「舍利弗！譬如日輪雖復遙遠，與閻浮提眾生而作光明。不動如來亦復如是，雖在遙遠，能與他界諸菩薩眾而作光明。舍利弗！譬如比丘有天眼者，能見遠方諸善惡色。不動如來雖在彼剎，餘世界中諸菩薩眾所有形類等色皆悉能見。舍利弗！又如比丘得心自在，獲彼神通波羅蜜者，雖在遙遠了知一切有情之心。不動如來亦復如是，能知餘界諸菩薩心。舍利弗！譬如比丘證得天耳，身雖在遠能聞諸聲。不動如來亦復如是，餘世界中所住眾生作如是言：『我於彼剎願當生者。』彼佛皆聞。舍利弗！如是色類善男子善女人所有姓名，不動如來皆悉了知。若有受持讀誦通利此功德法門者，此諸人等皆為不動如來之所知見及已護念。」

> "Shariputra, just as the sun, even though it is far away, provides light for all beings in Jambudvipa, so too does the Tathagata Akshobhya, though dwelling in a distant realm, provide light for the bodhisattvas of other worlds. Shariputra, just as a monk with the divine eye can see sights of good and evil far away, so too does the Tathagata Akshobhya, though in his own realm, see all forms and features of the bodhisattvas in other worlds. Shariputra, just as a monk who has mastered the mind and attained the perfection of spiritual powers can, even from afar, know the minds of all beings, so too does the Tathagata Akshobhya know the minds of bodhisattvas in other realms. Shariputra, just as a monk who has attained the divine ear can, even though far away, hear all sounds, so too does the Tathagata Akshobhya hear what beings in other worlds say when they declare: 'I wish to be reborn in that realm.' Shariputra, the Tathagata Akshobhya fully knows the names of such good men and good women. All those who accept, uphold, recite, and thoroughly master this Dharma-gate of merits are seen, known, and protected by the Tathagata Akshobhya."

時舍利弗白佛言：「希有世尊！乃至彼佛世尊護念彼諸菩薩摩訶薩。」如是白已。

> At that time, Shariputra said to the Buddha, “It is truly remarkable, World-Honored One! The World-Honored One of that land even protects and keeps in mind those great bodhisattvas.” Having spoken thus,

佛告舍利弗：「如是如是，如汝所言。彼菩薩摩訶薩如來之所護念。何以故？由護念菩薩故，一切眾生皆得護念。舍利弗！譬如剎利灌頂大王多有倉廩盈儲穀豆，嚴誡主司善令監守。何以故？於饑饉世當濟群生。舍利弗！是諸菩薩於彼如來滅度之後，當證無上正等菩提，能於正法饑饉之時作大豐稔。如來亦復如是，善能覆護此諸菩薩。舍利弗！於此世界有諸菩薩，當聞不動如來功德法門，能善受持讀誦通利，於彼佛剎願欲受生，應知此人得不退轉。舍利弗！若餘菩薩於此法門，善能受持讀誦通利，為無量無數百千眾生開示演說，亦令諸有情如是殖眾善本，使當親近無上菩提。舍利弗！若菩薩願速證無上菩提者，應當受持讀誦通利如是法門，為諸眾生開示演說。何以故？菩薩摩訶薩應如是演說此功德門大智慧業，當如是如是發起積集。彼諸人等由發起積集故，於其現身諸漏當盡。舍利子！是故聲聞乘者若聞彼法門，應當受持讀誦通利，廣為眾生開示演說。何以故？此善男子善女人由受持如是正法，於其現身當證無學。舍利弗！若有淨信男子女人於此功德稱讚法門，應當為他時時演說。彼諸人等不越兩生，當於現身得盡諸漏。

> The Buddha said to Shariputra: "Yes, just as you say. Those great bodhisattvas are protected by the Tathāgata. Why? Because when he protects the bodhisattvas, all beings are also protected. Shariputra! For example, a consecrated king of the warrior caste has many granaries filled with grain and beans. He sternly commands his officials to guard them well. Why? To save the people in times of famine. Shariputra! In the same way, these bodhisattvas—after the Tathāgata’s passing—will attain unsurpassed, perfect enlightenment. When the true Dharma faces a time of famine, they will bring a great harvest. Thus the Tathāgata protects these bodhisattvas well. Shariputra! In this world, there are bodhisattvas who—upon hearing the Dharma gate of the Tathāgata Akṣobhya’s merit—will properly uphold, recite, and master it, and wish to be reborn in that buddha-land. You should know that such a person has attained non-retrogression. Shariputra! If any other bodhisattva properly upholds, recites, masters, and explains this Dharma gate to countless hundreds of thousands of beings, helping them plant many wholesome roots and drawing them near to the supreme enlightenment—Shariputra! If a bodhisattva wishes to quickly attain the unsurpassed, perfect enlightenment, they should uphold, recite, master, and explain this Dharma gate for all beings. Why? Because the great bodhisattva should explain this gate of merit, this great wisdom action, and should generate and accumulate it in just this way. By doing so, these people will exhaust all their defilements in this very life. Shariputra! Therefore, even those of the hearer (śrāvaka) vehicle, upon hearing this Dharma gate, should uphold, recite, and master it, and explain it widely to all beings. Why? Because by upholding this true Dharma, this good man or good woman will attain the state of no more learning (arhatship) in this very life. Shariputra! If there is a faithful man or woman who speaks this Dharma gate for others from time to time, these people will not go beyond two lifetimes before exhausting all defilements in this very life."

「復次舍利弗！此不動如來所有功德稱讚法門，非愚淺者之所能受，其有智慧深廣方能受持。舍利弗！彼善男子善女人當見諸佛，於此功德稱讚法門必當身得。舍利弗！譬若無價寶珠從海持來。於意云何？此無價寶何人先得？」

> "Furthermore, Shariputra, this Dharma gateway that praises the merits of the Immovable Tathagata is not something that the foolish or shallow-minded can accept. Only those with deep and vast wisdom can receive and uphold it. Shariputra, those virtuous men and women will see the Buddhas, and they will personally attain this Dharma gateway that praises these merits. Shariputra, it is like a priceless pearl brought from the sea. What do you think? Who obtains this priceless pearl first?"

舍利弗白佛言：「世尊！有諸國王、王子、大臣，此人先得。」

> Shariputra said to the Buddha: "World-Honored One! There are kings, princes, and high ministers—these people attain it first."

佛告舍利弗：「彼佛功德法門亦復如是，菩薩先得。是諸菩薩當不退轉，若聞此法必能受持讀誦通利，為無上菩提於真如性當勤修學。」

> The Buddha told Shariputra, "The meritorious qualities and principles of that Buddha are exactly the same — the Bodhisattvas attain them first. These Bodhisattvas shall not regress; if they hear this teaching, they will surely be able to receive it, retain it, recite it, and master it fluently, and for the sake of supreme enlightenment, they must diligently practice and study the nature of true reality."

舍利弗白佛言：「世尊！若諸菩薩欲住不退地者，聞此稱讚法門，應當受持讀誦通利。何以故？菩薩摩訶薩住此法門，於法性中當不退轉。」

> Shariputra said to the Buddha: "World-Honored One! If bodhisattvas wish to abide in the stage of non-retrogression, upon hearing this method of praise, they should accept, uphold, recite, and master it. Why? Because great bodhisattvas who abide in this Dharma-door will never regress from the understanding of the true nature of reality."

佛告舍利弗：「假使有人終以金寶滿閻浮提持用布施，冀聞此法終亦不聞。何以故？此功德法非薄福眾生當執持故。復次舍利弗！若聲聞乘人聞此功德法門受持讀誦，為無上菩提及真如相應故精勤修習，彼於後身當得成就，或於二生補處、或復三生，終不超過，當成正覺。彼若聞此稱讚法門讀誦通利，復為無量百千眾生開示演說。舍利弗！如轉輪王以先業感七寶見前。不動如來亦復如是，以本願力，我今說此功德法門。舍利弗！若諸菩薩摩訶薩於此稱讚法門，若已聞若當聞者，彼皆由不動如來往昔行菩薩行時慈悲願力，或當於賢劫中諸佛世尊之所預聞開示此之法門，如我於今演說開示，不增不減名數若干。舍利弗！是故菩薩摩訶薩欲速證無上菩提者，於此功德稱讚法門，應當受持讀誦通利為他廣說。

> The Buddha said to Shariputra: "Even if someone were to fill the entire Jambudvipa with gold and jewels and give them all as alms, hoping to hear this Dharma, they still would not hear it. Why? Because this merit Dharma is not something that beings of scant merit can grasp and uphold. Further, Shariputra: If a disciple of the Hearer vehicle hears this merit Dharma teaching, upholds it, recites it, and diligently cultivates it in alignment with supreme enlightenment and thusness, they will attain realization in their next life—or within two lives, or at most three—never exceeding that, before becoming perfectly enlightened. If they hear this praise teaching, recite it fluently, and then explain and expound it to countless hundreds of thousands of beings— Shariputra! Just as a wheel-turning king, due to past karma, sees the seven treasures appear before him, so too the Thus-Come One, the Imperturbable One, through his original vows, now causes this merit Dharma teaching to be spoken. Shariputra! For all great bodhisattvas who have heard or will hear this praise teaching, it is due to the compassionate vows of the Imperturbable Thus-Come One when he was practicing the bodhisattva path, or because they will previously hear this teaching explained by the Buddhas of the auspicious eon—just as I now explain and reveal it, neither increasing nor decreasing the number of its names and categories. Shariputra! Therefore, any great bodhisattva who wishes to swiftly realize supreme enlightenment should receive, uphold, recite, master, and widely explain this merit praise teaching to others."

「復次舍利弗！若善男子善女人為求此法門故，於彼村落城邑，聽聞受持讀誦通利。雖出家菩薩居白衣家，我說無過，亦隨聽住。何以故？彼善男子善女人於命終後，欲令此法當不隱沒。舍利弗！若彼村邑在於遙遠，是諸菩薩亦當應往，及住彼中，受持讀誦開示演說。舍利弗！彼善男子善女人於已流布稱讚法門，或於他人有是經卷，應可詣彼而書寫之。彼人若有願求，汝當斷食，或使經行若坐若立等，應曲隨教命書寫是經。若於彼村求不能得，應詣隣境書寫，受持讀誦通利，復為他人開示演說。若往餘方勤求不獲，彼人應發如是誓心：『我於無上菩提不應生於退轉之相。由我已聞不動如來法門名號，是人於我欲為利益令我聽聞。』舍利弗！如是稱讚法門，有能演說及預聞者，皆由如來威神之力。」

> "Furthermore, Shariputra, if a good man or good woman seeks this Dharma teaching, they should go to villages and towns to hear, receive, uphold, recite, and master it. Even if a monastic bodhisattva resides in a layperson's home, I say this is not a fault; they may dwell there as well. Why? Because after these good men and good women pass away, they want to ensure this teaching does not disappear. Shariputra, if those villages or towns are far away, these bodhisattvas should still go there and dwell in those places, to receive, uphold, recite, and teach the Dharma. Shariputra, if this praiseworthy teaching has already been circulated, or if someone else has a copy of this scripture, these good men and good women should go to that person and write it down. If that person makes a request, you should follow their instructions—whether by fasting, walking meditation, sitting, or standing—and faithfully complete the copying of this scripture. If you cannot obtain the scripture in that village, you should go to a neighboring town to write it down, receive it, uphold it, recite it, master it, and then explain it to others. If you still fail to find it after traveling to other places, you should make this solemn vow in your heart: 'I must not give rise to any thought of retreat from the supreme enlightenment. Since I have already heard the name of the Tathagata Akshobhya's teaching, this is a sign that he wishes to benefit me and allow me to hear it.' Shariputra, this praiseworthy teaching—whether someone can teach it or hear it—all comes about through the majestic power of the Tathagata."

時舍利弗白佛言：「世尊！如來滅後，由誰威力而當得聞？」

> At that time, Shariputra said to the Buddha: "World-Honored One, after the Tathagata's passing, by whose power will we be able to hear this?"

「舍利弗！我滅度後，由不動如來威神之力當復得聞。或由四大天王、釋提桓因等當勤加護，令諸法師宣揚此法。及彼菩薩本業成熟，四天王等威加策進，令諸菩薩而得聽聞。」

> "Shariputra, after I pass into final Nirvana, you will be able to hear this teaching again through the majestic power of the Immovable Buddha. Or the Four Heavenly Kings and Shakra, the lord of gods, will diligently protect it, ensuring that Dharma teachers can spread this teaching. And when the bodhisattvas' past good deeds have reached maturity, the Four Heavenly Kings and others will powerfully encourage them, enabling those bodhisattvas to hear and receive this Dharma."

舍利弗白佛言：「世尊！如此法門能成就廣大功德。」

> Shariputra said to the Buddha, "World-Honored One! This Dharma gate can accomplish vast and great merits."

佛告舍利弗：「如是如是，如汝所言。舍利弗！若於國中雨雹為災，非時霹靂及餘種種可怖之事。彼善男子善女人等，應當專念不動如來及稱名號，是諸災害皆得消除。由彼如來往昔弘濟百千諸龍解脫眾苦，又由慈悲本願誠諦不虛，迴向善根要期圓滿故，稱彼名號憂患自消；唯除有情宿業成熟。」

> The Buddha said to Shariputra: "Just so, just so, as you have said. Shariputra, if in a country there are calamities such as hailstorms, untimely thunderbolts, and various other terrifying events, those good men and good women should mindfully focus on and recite the name of the Immovable Tathagata. All these disasters and harms will then be eliminated. This is because that Tathagata, in the past, broadly rescued and freed hundreds of thousands of dragons from all kinds of suffering, and also because of his compassionate vows, which are sincere and truthful, not false. Through his dedication of virtue, his essential promise was to bring fulfillment. Therefore, by reciting his name, anxieties and troubles naturally disappear — unless the sentient beings in question have karmic consequences from past lives that are ripe."

舍利弗白佛言：「世尊！是諸菩薩現身欲證無上菩提者，應如不動如來往修願行。」

> Shariputra said to the Buddha, "World-Honored One, those great beings who wish to attain supreme enlightenment in their present life should follow the example of the Thus-Come One Immovable in his past practice and vows."

佛告舍利弗：「如是如是，如汝所言。舍利弗！少有菩薩摩訶薩已能如是具修淨剎及當淨修如不動如來者，舍利弗！彼諸菩薩皆當證得阿耨多羅三藐三菩提，而於佛性及一切智、攝受佛國悉皆同等。菩薩聲聞非無優劣，而於解脫則無有異。」

> The Buddha said to Shariputra, "Exactly so, exactly as you have said. Shariputra, few are the great bodhisattvas who have already purified their buddha-lands to such an extent, or who will purify them like the Thus-Come One, the Unshakable. Shariputra, all such bodhisattvas will attain unsurpassed, complete enlightenment. They will all be equal in their buddha-nature, in their all-encompassing wisdom, and in their mastery over the buddha-lands they receive. Though there may be differences between bodhisattvas and their disciples, there is no difference in their liberation.

爾時欲界諸天及梵眾天等，皆向彼如來合掌頂禮而三唱言：「南無不動如來、應、正等覺甚為希有。」又歸命此界釋迦牟尼如來、應、正等覺，善能說彼稱讚法門。爾時欲界諸天以曼陀羅花及諸天香以散佛上，所散香華於虛空中合而成蓋；復以諸天花香遙散彼佛以為供養。時天帝釋作如是念：「我此四眾及欲界諸天，皆欲見彼不動如來、應、正等覺。」

> At that time, the gods of the Desire Realm, along with the heavenly beings of the Brahma Realm and others, all turned to face that Thus Come One, joining their palms and bowing in reverence, and chanted three times: "Homage to the Thus Come One Akshobhya, the Worthy One, the Fully Enlightenmented One, how rare and wonderful he is!" They also took refuge in our world’s Śākyamuni Buddha, the Thus Come One, the Worthy One, the Fully Enlightenmented One, and praised his skill in expounding such a teaching. Then the gods of the Desire Realm scattered mandārava flowers and celestial incense over the Buddha. These scattered flowers and incense gathered in the sky and formed a canopy. They also offered those flowers and incense from afar to that other Buddha. At that time, Śakra, the king of the gods, thought: "My assembly, these four groups, and all the gods of the Desire Realm wish to see that Thus Come One Akshobhya, the Worthy One, the Fully Enlightenmented One."

爾時世尊知彼釋天心之所念，結加趺坐安處虛空。是諸大眾以佛神力亦住空中，皆遙見彼妙喜世界不動如來及聲聞眾。眾皆見已，右膝著地向不動如來、應、正等覺。爾時此界眾人皆作是念：「豈非三十三天為見彼佛而來集會禮拜供養？」

> At that time, the World-Honored One, knowing what was in the mind of Shakra, the Lord of Heaven, sat cross-legged and suspended himself in empty space. Through the Buddha’s spiritual power, the entire great assembly also remained suspended in the air. From afar, they all saw the beautiful Joyful World with the Thus-Come One, the Immovable One, and his assembly of disciples. After seeing this, each one knelt on their right knee and bowed to the Thus-Come One, the Immovable One, the Worthy One, the Fully Enlightened One. And at that moment, everyone in this world thought: "Could it be that the thirty-three gods have gathered here to pay homage and make offerings to that Buddha?"

是時帝釋作如是念：「彼界諸天以人相而住，我見彼諸人等服玩資具與彼諸天無少優劣。」

爾時世尊攝神通已，告天帝言：「彼諸人民皆受天樂，汝應愛樂。是諸人等見彼如來及愛樂彼受天資具者，彼諸眾生從餘世界命終以後，皆得往生不動佛剎。」

> At that time, the World-Honored One withdrew his supernatural powers and said to the Heavenly King: "All those beings enjoy heavenly bliss, and you should delight in it. Those who have seen that Tathagata and rejoiced in receiving the celestial treasures—those beings, after passing away from other worlds, will all be reborn in the Buddha-land of Akshobhya."

爾時舍利弗告帝釋言：「汝見釋迦牟尼佛及不動如來，由此緣故，汝於此身得大善利，況汝已得過人之法。」

> At that time, Shariputra said to Sakra, "You have seen Shakyamuni Buddha and the Tathagata Akshobhya. For this reason alone, you have gained immense merit in this very life—how much more so, having already realized the superhuman Dharma."

時天帝釋作如是念：「彼諸眾生聞此法門亦得善利，何況得生不動佛剎。」

> Then, King Shakra thought to himself: "Those sentient beings who hear this Dharma teaching will also attain great benefit—how much more so those who are reborn in the Buddha-land of Akshobhya."

爾時佛告天帝釋言：「彼菩薩乘人當生彼佛剎者亦得善利。何以故？彼諸菩薩皆應得住不退轉故。若餘菩薩於其現身願生彼佛國者，應知皆是住不退轉。」

> The Buddha then said to Shakra, Lord of Gods: "Those who follow the Bodhisattva path and seek to be born in that Buddha-land will also receive great benefits. Why? Because all such Bodhisattvas will attain the stage of non-retrogression. You should know that any Bodhisattva who aspires in this very life to be reborn in that Buddha's land is already established in non-retrogression."

佛說此法門時，五百比丘於無漏法心得解脫；五千菩薩、六千比丘尼、八千優婆塞、十千優婆夷及欲界中無量天子，於彼佛剎皆願受生。如來是時皆與授記，於彼佛剎當獲往生。若餘有情當願生者，如來亦當與記生彼佛剎。是時三千大千世界六種震動，所謂動、遍動、等遍動，搖、遍搖、等遍搖，震、遍震、等遍震，由此法門所加持故。

> When the Buddha taught this Dharma gate, five hundred bhikkhus attained liberation of mind through the unconditioned Dharma; five thousand bodhisattvas, six thousand bhikkhunis, eight thousand laymen, ten thousand laywomen, and countless heavenly beings from the realm of desire all wished to be reborn in that Buddha-land. At that time, the Thus-Come One made predictions for all of them, that they would attain rebirth in that Buddha-land. If any other beings wished to be reborn there, the Thus-Come One would likewise predict their rebirth in that Buddha-land. At that moment, the great trichiliocosm was shaken in six ways: moving, universally moving, equally universally moving; swaying, universally swaying, equally universally swaying; quaking, universally quaking, equally universally quaking—all brought about through the empowerment of this Dharma gate.

佛說此經已，舍利弗等，及諸世間天、人、阿修羅、乾闥婆、迦樓羅、緊那羅、摩睺羅伽，聞佛所說，皆大歡喜，信受奉行。

> After the Buddha had delivered this sutra, Shariputra and the others—along with all the devas, humans, asuras, gandharvas, garudas, kinnaras, and mahoragas in the world—heard what the Buddha had taught. They were all filled with great joy, accepted and trusted his teachings, and put them into practice.

## 大寶積經卷第二十

> Maharatnakuta Sutra, Chapter 20