稱讚大乘功德經

Thus have I heard.

At one time, the Bhagavān was in the palace of merit, abiding in the adorned treasury of the Dharma-realm, the dwelling place of the activity of all Buddhas, together with a great assembly of great Śrāvakas and great Bodhisattvas beyond reckoning, and an immeasurable multitude of devas, humans, asuras, and so forth, who surrounded him in due order.

At that time, within the assembly there was a Bodhisattva who manifested the body of a woman, named Guṇa-pratimaṇḍita (Flower of Adorned Virtue). Relying upon the majestic spiritual power of the Buddha, she rose from her seat, bowed her head in reverent obeisance, and addressed the Buddha, saying: "(O World-Honored One,) for what reason are certain Bodhisattvas called evil companions, so that newly-learning Bodhisattvas may know them and keep far away?"

At that time, the Buddha said to Guṇa-pratimaṇḍita: "I observe that in the world there is no Māra of the heavens, no Brahmā or Śakra, no śramaṇa or brāhmaṇa, and so forth, nor any newly-learning Bodhisattva who turns toward unsurpassed Bodhi, who would yet be an evil spiritual friend. If, for instance, there are such Śrāvakas and Pratyekabuddhas, then these are not yet Bodhisattvas, for a Bodhisattva must bring benefit and ease to sentient beings and earnestly seek Unsurpassed, Perfect Enlightenment.

Those of the Two Vehicles, whose aspiration is lowly and inferior, seek only to enjoy nirvāṇa for themselves. For this reason, newly-learning Bodhisattvas should not dwell with them in the same monastery, abide with them in the same room, walk with them in the same place of pacing meditation, nor travel and take pleasure together with them on the same path. If there are Bodhisattvas within the Great Vehicle who are fully endowed with broad learning and have attained unbreakable faith, I may permit them to dwell together with such ones, because they have given rise to the mind that turns toward Bodhi.

But if such roots of goodness are not yet matured, one should not teach the Dharma of the Great Vehicle to convert them, lest this give rise to slander and incur immeasurable transgression.

"Newly-learning Bodhisattvas should first draw near to the broadly-learned Bodhisattvas who have long studied within the teaching of the Great Vehicle, who have abided in Unsurpassed, Perfect Enlightenment and planted roots of goodness, so as to ripen them swiftly; they should not draw near to or take pleasure with those of the Two Vehicles. Why is this? Because it obstructs the Bodhi-mind of the Bodhisattva.

It causes one to forsake the Bodhi-mind. It causes the Bodhi-mind to decline. It causes the violation of the Bodhisattva conduct.

A Bodhisattva would rather forsake this body and life than forsake the great Bodhi-mind and give rise to a liking for or a longing after the Two Vehicles. If a Bodhisattva encourages sentient beings to abandon the Bodhi-mind and take delight in the stages of the Two Vehicles; if a Bodhisattva encourages sentient beings to abandon the Bodhi-mind and commit evil deeds—all such will fall into the hells and receive the most extreme retribution of suffering.

A Bodhisattva would rather keep the great Bodhi-mind and endure suffering in the Avīci hell of the five unrelenting torments, never to the end of his life forsaking the great Bodhi-mind. If one would seek to attain the fruit of Stream-Entry, a Bodhisattva would rather keep the great Bodhi-mind and undergo suffering in the hells for a hundred thousand great kalpas, never to the end of his life forsaking the great Bodhi-mind.

If one would seek to attain the fruit of Once-Returning, a Bodhisattva would rather keep the great Bodhi-mind and take on the body of an animal or become a hungry ghost, never to the end of his life forsaking the great Bodhi-mind. If one would seek to attain the fruit of Non-Returning, a Bodhisattva would rather keep the great Bodhi-mind and, committing the ten evil deeds, fall into the evil destinies, never to the end of his life forsaking the great Bodhi-mind.

If one would seek to attain the fruit of the Unborn (Arhatship), a Bodhisattva would rather keep the great Bodhi-mind and enter into a great fire to rescue living beings, never to the end of his life forsaking the great Bodhi-mind. All should dread and turn back from the realm of nirvāṇa.

"When a Bodhisattva first gives rise to the mind of Unsurpassed Bodhi, the Bodhisattva has compassion for all sentient beings revolving within birth and death with none to rescue them; then all the devas, humans, asuras, and so forth should make offerings to him; he has the power to embrace and guide all the Śrāvakas and Pratyekabuddhas to reach the supreme fruit; he has the power to subdue all the armies of Māra, and all the evil Māra-kings are stricken with great terror."

At that time, Guṇa-pratimaṇḍita, having heard the Buddha speak thus, again entreated the Buddha, saying: "What are called the armies of Māra? I humbly pray that the World-Honored One, out of compassion, would teach and instruct us."

The Buddha said to Guṇa-pratimaṇḍita: "When they hear the teaching of the Great Vehicle expounded, they do not give rise to sympathetic joy, do not delight in listening, do not wish to enter into realization, and are unable to believe and accept it; on the contrary, they laugh in derision, slander and revile it, treat it with contempt, sow discord and disparage it, beat and drive it away—know that all such ones are the armies of Māra.

These are called those who are addicted to what is contrary to the Dharma, those whose nature of mind is base and lowly, those who seek after heterodox paths, those who practice wrong conduct, those who destroy right view—know that all such ones slander the Great Vehicle and must fall into the hells and undergo the most extreme suffering. Such a one, after being born, will be born among the hungry ghosts, and for a hundred thousand kalpas will constantly eat filth and excrement; after being born into the human realm, he will be blind, deaf, mute, and stammering, with a body that is incomplete, a nose flat and sunken, dull-witted and without wisdom, and his form ugly.

Proceeding in this order, as his obstructions of transgression are worn away, he revolves through the ten directions, and by good fortune encounters the Buddhas, draws near and makes offerings, hears again the Great Vehicle of before, and follows it with sympathetic joy, faith, and acceptance. By reason of this causal condition, the great Bodhi-mind at once arises; with diligent and valiant effort he cultivates the Bodhisattva conduct, gradually advancing in learning until he reaches the fruit of Bodhi.

"All the Buddhas, the World-Honored Ones, give rise to a mind free of discrimination, and for the sake of the various kinds of sentient beings expound the Dharma of the Five Vehicles; by the power of their original vows, within the Dharma-realm body, at all times of expounding the Dharma, from every one of the pores of their bodies they revolve and pour forth immeasurable rays of the light of the Dharma; with a single kind of subtle and wondrous sound they rain down the rain of Dharma upon immeasurable sentient beings within one and the same assembly.

Those of the Śrāvaka Vehicle believe and delight in hearing the Buddha expound the Dharma of the Śrāvaka Vehicle. Those of the Pratyekabuddha Vehicle believe and delight in hearing the Buddha expound the Dharma of the Pratyekabuddha Vehicle. Those of the Unsurpassed Vehicle believe and delight in hearing the Buddha expound the Dharma of the Unsurpassed Vehicle.

Those of the various and manifold Vehicles believe and delight in hearing the Buddha expound the Dharma of the various and manifold Vehicles. Those of the Deva-and-Human Vehicle believe and delight in hearing the Buddha expound the Dharma of the Deva-and-Human Vehicle. The animals, hungry ghosts, and so forth also hear the Tathāgata expound the Dharma using the sound of each of their own kinds.

If there are those who from of old have not yet heard the Dharma, they see the Buddha sitting silently within the assembly. Those who once heard the Great Vehicle yet slandered it all, throughout immeasurable kalpas, fall into the great hells; from animals and hungry ghosts up to among devas and humans, they all undergo suffering in this way. When one hears the Dharma of the Great Vehicle and gives rise to profound joy, pure and unmixed faith at once arises, and one gives rise to the mind of Anuttarā-samyak-saṃbodhi."

At that time, Guṇa-pratimaṇḍita, having heard the Buddha expound thus, again entreated the Buddha, saying: "Why is it called the Great Vehicle? This name 'Great Vehicle'—how many divisions of meaning does it have?"

The World-Honored One said: "Excellent! Excellent! You should listen well to the merits of the Great Vehicle—listen well, listen well, and skillfully contemplate and bear it in mind.

I shall now, for your sake, distinguish and explain this name 'Great Vehicle' together with its various divisions of meaning. This Vehicle gathers in and encompasses all, is profound and deep, and has no flaw or omission—therefore it is called the Great Vehicle. This Vehicle has merit exceedingly profound, subtle, and wondrous, beyond all counting and measure—therefore it is called the Great Vehicle.

This Vehicle is firm and solid, and falsehoods, divisions, and disputes cannot shake it—therefore it is called the Great Vehicle. This Vehicle is true and real unto the utmost reaches of the future, having no shore or final limit—therefore it is called the Great Vehicle. This Vehicle is vast and boundless, encompassing the Dharma-realm, far-reaching and without bounds—therefore it is called the Great Vehicle.

This Vehicle is like the ocean, taking in and storing up, gathering together all merit—therefore it is called the Great Vehicle. This Vehicle is like a mountain, guarding and securing its regions, so that the wicked cannot harm—therefore it is called the Great Vehicle. This Vehicle is like empty space, gathering in all the sentient and the insentient—therefore it is called the Great Vehicle.

This Vehicle is like the earth, in which all worldly and world-transcending matters grow and increase—therefore it is called the Great Vehicle. This Vehicle is like water, moistening all things so that they do not wither and dry—therefore it is called the Great Vehicle. This Vehicle is like fire, burning away all obstructions so that the latent tendencies are exhausted—therefore it is called the Great Vehicle.

This Vehicle is like wind, sweeping away every cloud-mass of birth and death—therefore it is called the Great Vehicle. This Vehicle is like the sun, shining forth everywhere and bringing all to maturity—therefore it is called the Great Vehicle. This Vehicle is like the moon, clearing away suffering and sorrow and shattering all the darkness of error—therefore it is called the Great Vehicle.

This Vehicle is honored and revered, and the eightfold host of devas and nāgas all reverently venerate and serve it—therefore it is called the Great Vehicle. This Vehicle is universally such that those of vigor penetrate and master it, and sing its praises in extolling verse—therefore it is called the Great Vehicle. This Vehicle is universally such that the Four Kings, Brahmā, and Śakra reverently honor and esteem it—therefore it is called the Great Vehicle.

This Vehicle is universally such that the nāga-spirits and the rest reverently guard and protect it—therefore it is called the Great Vehicle. This Vehicle is universally such that all Bodhisattvas diligently cultivate and study it—therefore it is called the Great Vehicle. This Vehicle preserves the seed of the Buddhas and Sages, passing it on so that it increases and flourishes—therefore it is called the Great Vehicle.

This Vehicle is perfectly complete, fully endowed with majestic virtue, illuminating all things—therefore it is called the Great Vehicle. This Vehicle provides for all sentient beings so that they suffer no want—therefore it is called the Great Vehicle. This Vehicle has majestic power, like a precious kind of medicine that heals all diseases—therefore it is called the Great Vehicle.

This Vehicle is able to destroy all the bandits of the afflictions of sentient beings—therefore it is called the Great Vehicle. This Vehicle is able to turn the unsurpassed wheel of Dharma, benefiting all—therefore it is called the Great Vehicle. This Vehicle is subtle and wondrous, profound, deep, and secret, beyond all telling and reckoning—therefore it is called the Great Vehicle.

This Vehicle, by its wondrous function, continues the lineage of the Three Jewels so that it is never cut off—therefore it is called the Great Vehicle. This Vehicle illumines the true meaning of life and the ultimate principle—therefore it is called the Great Vehicle. This Vehicle reveals all the conducts of the Bodhisattva, fully and without lack—therefore it is called the Great Vehicle.

This Vehicle reveals the merit of the Buddha-land, fully and without lack—therefore it is called the Great Vehicle. This Vehicle benefits and brings ease to all sentient beings, without any shore or limit—therefore it is called the Great Vehicle. This Vehicle, by its efficacy, establishes the great meaning, with wondrous function inexhaustible—therefore it is called the Great Vehicle.

This Vehicle is profound and mysterious, such that minds and aspirations that are feeble cannot believe and accept it—therefore it is called the Great Vehicle. This Vehicle is impartial and equal, such that minds and aspirations that are lofty are able to believe and accept it—therefore it is called the Great Vehicle. This Vehicle is broad and great, such that the foolish cannot fathom it and so give rise to derision—therefore it is called the Great Vehicle.

This Vehicle is honored and revered, such that the wise, attaining it, hold it as one holds a precious treasure—therefore it is called the Great Vehicle. This Vehicle is lofty and transcendent, such that those of the Pratyekabuddha Vehicle and the rest, even at their utmost, cannot match it—therefore it is called the Great Vehicle."

When the Buddha had thus spoken of the excellent and surpassing merits of the name, the meaning, and the essence and function of the Great Vehicle, the great-thousandfold world of three thousand worlds quaked in six manners. In the midst of the sky a hundred myriad kinds of heavenly music resounded, the heavenly drums sounded of themselves without being struck, and heavenly flowers of surpassing beauty fell down in radiant splendor. Immeasurable deva-sons and countless Śrāvakas, hearing this sound of the Dharma and seeing these auspicious signs, all gave rise to the mind of Anuttarā-samyak-saṃbodhi. A hundred thousand newly-learning Bodhisattvas, at one and the same moment, attained the Forbearance of the Non-Arising of Dharmas.

At that time, the venerable Ānanda rose from his seat, joined his palms in reverence, and addressed the Buddha, saying: "Now there is this exceedingly profound and rare Dharma-gate that is able to benefit and bring ease to all sentient beings. By what name shall we take it up and uphold it and spread it abroad?"

The Buddha said to Ānanda: "This sūtra is named 'The Praise of the Merit of the Great Vehicle,' and is also called 'The Revealing Discourse on the Karmic Obstructions of Slandering the Dharma.' You should use these names of the sūtra to uphold and maintain it."

At that time, when the Bhagavān had finished expounding this sūtra, Ānanda, the immeasurable Śrāvakas, Guṇa-pratimaṇḍita and the rest, the countless Bodhisattvas, together with the devas, humans, asuras, and so forth—all the great assembly, having heard the Buddha's discourse, rejoiced exceedingly, and with faith received it and reverently put it into practice.

The Sūtra of the Praise of the Merit of the Great Vehicle