English
English version: Subhuti! It is like a person with eyes, when the night has passed and the light of the sun shines, they can see all kinds of colors. If a Bodhisattva practices giving without dwelling on things, it is also like this. 'Furthermore, Subhuti! If there are good men or good women who can receive, uphold, read, and practice this Dharma teaching, then the Tathagata, with the wisdom of a Buddha, will fully know these people, fully see these people, and fully awaken these people, and they will all achieve immeasurable and boundless accumulations of merit.' 'Subhuti! If there are good men or good women who, in the early part of the day, give away as many bodies as there are sands in the Ganges River, and in the middle of the day, again give away as many bodies as there are sands in the Ganges River, and in the latter part of the day, again give away as many bodies as there are sands in the Ganges River, thus giving away immeasurable bodies like the sands of the Ganges River, and continue to give away their bodies for hundreds of thousands of millions of nayutas (nayuta: a unit of large number) of kalpas (kalpa: an eon). If there is another person who hears this Dharma teaching, has faith, and does not slander it, their merit will surpass that of the former person by immeasurable asamkhyas (asamkhya: a unit of large number), how much more so if they write, receive, uphold, read, practice, and widely explain it to others.' 'Subhuti! In short, this sutra has inconceivable, immeasurable, and boundless merit. This Dharma teaching is spoken by the Tathagata for those who have set forth on the Mahayana (Mahayana: the Great Vehicle), and for those who have set forth on the Supreme Vehicle. If there is someone who can receive, uphold, read, and practice this sutra, and widely explain it to others, the Tathagata will fully know these people, fully see these people, and they will all achieve inconceivable, immeasurable, and boundless accumulations of merit. Such people are bearing the burden of the Tathagata's Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed, complete, and perfect enlightenment). Why is this so? Subhuti! If those who delight in the Small Vehicle cannot receive, uphold, read, practice, and explain this sutra to others. If there are those who have the view of self (view of self: clinging to the idea of a self), the view of beings (view of beings: clinging to the idea of beings), the view of persons (view of persons: clinging to the idea of persons), and the view of a life span (view of a life span: clinging to the idea of a life span), and yet can receive, uphold, read, practice, and explain this Dharma teaching to others, there is no such possibility.' 'Subhuti! In every place where this sutra is found, all beings in the world, including gods, humans, and asuras (asura: a type of demigod), should make offerings. Know that this place is a stupa (stupa: a Buddhist shrine), and all should respectfully bow, circumambulate it, and scatter flowers and incense there.' 'Furthermore, Subhuti!' --------------------------------------------------------------------------------
Chinese
！若善男子、善女人，受持读诵此经，为人轻贱。何以故？是人先世罪业，应堕恶道，以今世人轻贱故，先世罪业则为消灭，当得阿耨多罗三藐三菩提。 “须菩提！我念过去无量阿僧祇阿僧祇劫，于燃灯佛前，得值八十四亿那由他百千万诸佛，我皆亲承供养，无空过者。须菩提！如是无量诸佛，我皆亲承供养，无空过者。若复有人，于后世末世，能受持读诵修行此经，所得功德，我所供养诸佛功德，于彼百分不及一，千万亿分，乃至算数譬喻所不能及。 “须菩提！若有善男子、善女人，于后世末世，有受持读诵修行此经，所得功德，若我具说者，或有人闻，心则狂乱，疑惑不信。须菩提！当知是法门不可思议，果报亦不可思议。” 尔时，须菩提白佛言：“世尊！云何菩萨发阿耨多罗三藐三菩提心？云何住？云何修行？云何降伏其心？” 佛告须菩提：“菩萨发阿耨多罗三藐三菩提心者，当生如是心：‘我应灭度一切众生，令入无余涅槃界。如是灭度一切众生已，而无一众生实灭度者。’何以故？须菩提！若菩萨有众生相、人相、寿者相，则非菩萨。何以故？须菩提！实无有法名为菩萨发阿耨多罗三藐三菩提心者。 “须菩提！于意云何？如来于燃灯佛所，有法得阿耨多罗三藐三 现代汉语译本： “须菩提，如果善男子、善女人受持、读诵这部经，却被人轻视、侮辱。这是什么原因呢？这是因为这个人前世的罪业，本应堕入恶道，但由于今生被人轻贱的缘故，前世的罪业就得以消灭，并且将来能够证得阿耨多罗三藐三菩提（无上正等正觉）。 “须菩提，我回忆过去无量阿僧祇（无数）阿僧祇劫，在燃灯佛（过去佛）面前，遇到八十四亿那由他（极多）百千万诸佛，我都亲自供养他们，没有空过。须菩提，像这样无量诸佛，我都亲自供养，没有空过。如果有人在后世末法时期，能够受持、读诵、修行这部经，所得到的功德，比我供养诸佛的功德，连百分之一都比不上，千万亿分之一也比不上，甚至用算数、譬喻都无法比拟。 “须菩提，如果有善男子、善女人，在后世末法时期，能够受持、读诵、修行这部经，所得到的功德，如果我详细说出来，或许有人听了，会心生狂乱，疑惑不信。须菩提，应当知道这个法门不可思议，果报也不可思议。” 这时，须菩提对佛说：“世尊，菩萨如何发起阿耨多罗三藐三菩提心（无上正等正觉之心）？如何安住？如何修行？如何降伏其心？” 佛告诉须菩提：“菩萨发起阿耨多罗三藐三菩提心，应当生起这样的心念：‘我应当度脱一切众生，让他们进入无余涅槃（彻底寂灭的境界）。’像这样度脱一切众生之后，却没有任何一个众生真正被度脱。这是什么原因呢？须菩提，如果菩萨有众生相、人相、寿者相（执着于众生、人、寿命的观念），那就不是菩萨。这是什么原因呢？须菩提，实际上没有一种法叫做菩萨发起阿耨多罗三藐三菩提心。 “须菩提，你认为如何？如来在燃灯佛那里，有法得到阿耨多罗三藐三菩提吗？”
English
English version: ‘Subhuti, if good men or good women receive, uphold, read, and recite this sutra, they will be despised and humiliated by others. Why is this so? It is because the karmic offenses of these people from their past lives should have caused them to fall into evil realms. However, because they are despised and humiliated in this life, the karmic offenses from their past lives are extinguished, and they will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).’ ‘Subhuti, I recall that in the past, during countless asamkhya (incalculable) asamkhya kalpas (eons), before Dipankara Buddha (a past Buddha), I encountered eighty-four billion nayutas (a large number) of hundreds of thousands of Buddhas. I personally served and made offerings to all of them, without missing a single one. Subhuti, I personally served and made offerings to all these countless Buddhas, without missing a single one. If there are people in the future, in the latter days, who can receive, uphold, read, and recite this sutra, the merit they obtain will not be comparable to the merit of my offerings to all those Buddhas, not even one percent, not even one ten-millionth of a billionth, and not even by any calculation or analogy.’ ‘Subhuti, if there are good men or good women in the future, in the latter days, who can receive, uphold, read, and recite this sutra, the merit they obtain, if I were to describe it in detail, some people might hear it and become confused, doubtful, and disbelieving. Subhuti, you should know that this Dharma gate is inconceivable, and its karmic results are also inconceivable.’ At that time, Subhuti said to the Buddha, ‘World Honored One, how should a Bodhisattva arouse the mind of Anuttara-samyak-sambodhi (the mind of supreme perfect enlightenment)? How should they abide? How should they practice? How should they subdue their minds?’ The Buddha told Subhuti, ‘A Bodhisattva who arouses the mind of Anuttara-samyak-sambodhi should give rise to this thought: “I should liberate all sentient beings and lead them into the realm of Nirvana without remainder (complete cessation). After liberating all sentient beings in this way, there is not a single sentient being who is truly liberated.” Why is this so? Subhuti, if a Bodhisattva has the marks of sentient beings, the marks of persons, or the marks of a life-span (attachment to the concepts of sentient beings, persons, and life-span), then they are not a Bodhisattva. Why is this so? Subhuti, in reality, there is no such thing as a Bodhisattva who arouses the mind of Anuttara-samyak-sambodhi.’ ‘Subhuti, what do you think? Did the Tathagata (the Buddha) obtain Anuttara-samyak-sambodhi from Dipankara Buddha through any Dharma?’ -------------------------------------------------------------------------------- 菩提不？”
Chinese
须菩提白佛言：“不也！世尊！如我解佛所说义，佛于燃灯佛所，无有法得阿耨多罗三藐三菩提。” 佛言：“如是，如是！须菩提！实无有法，如来于燃灯佛所得阿耨多罗三藐三菩提。须菩提！若有法如来得阿耨多罗三藐三菩提者，燃灯佛则不与我受记：‘汝于来世，当得作佛，号释迦牟尼。’以实无有法得阿耨多罗三藐三菩提，是故燃灯佛与我受记，作如是言：‘摩那婆！汝于来世，当得作佛，号释迦牟尼。’何以故？须菩提！言如来者，即实真如。 “须菩提！若有人言：‘如来得阿耨多罗三藐三菩提。’者，是人不实语。须菩提！实无有法，佛得阿耨多罗三藐三菩提。须菩提！如来所得阿耨多罗三藐三菩提，于是中不实不妄语。是故如来说：‘一切法皆是佛法。’须菩提！所言一切法、一切法者，即非一切法，是故名一切法。 “须菩提！譬如有人，其身妙大。”须菩提言：“世尊！如来说人身妙大，则非大身，是故如来说名大身。” 佛言：“须菩提！菩萨亦如是。若作是言：‘我当灭度无量众生。’则非菩萨。”佛言：“须菩提！于意云何？颇有实法名为菩萨？”须菩提言：“不也，世尊！实无有法名为菩萨。” “是故佛说：‘一切法无众生、无人 现代汉语译本： “须菩提，你认为如来（Tathagata）在燃灯佛（Dipamkara Buddha）那里，得到了阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）吗？” 须菩提对佛说：“不，世尊！依我理解佛所说的义理，佛在燃灯佛那里，没有得到任何法可以称为阿耨多罗三藐三菩提。” 佛说：“是的，是的！须菩提！实际上没有一种法，如来在燃灯佛那里得到了阿耨多罗三藐三菩提。须菩提！如果有一种法，如来得到了阿耨多罗三藐三菩提，那么燃灯佛就不会给我授记：‘你将来会成佛，号为释迦牟尼（Sakyamuni）。’正因为实际上没有一种法可以得到阿耨多罗三藐三菩提，所以燃灯佛才给我授记，这样说：‘摩那婆（Manava，青年），你将来会成佛，号为释迦牟尼。’为什么呢？须菩提！所说的如来，就是真实的真如（Tathata，如实）。” “须菩提！如果有人说：‘如来得到了阿耨多罗三藐三菩提。’这个人说的是不真实的。须菩提！实际上没有一种法，佛得到了阿耨多罗三藐三菩提。须菩提！如来所得到的阿耨多罗三藐三菩提，在这其中既不是真实的也不是虚妄的。所以如来说：‘一切法都是佛法。’须菩提！所说的一切法、一切法，实际上不是一切法，所以才称为一切法。” “须菩提！譬如有一个人，他的身体非常高大。”须菩提说：“世尊！如来说人身非常高大，实际上不是大身，所以如来说名为大身。” 佛说：“须菩提！菩萨也是这样。如果这样说：‘我应当灭度无量众生。’那就不是菩萨。”佛说：“须菩提！你认为如何？有没有一种真实的法叫做菩萨？”须菩提说：“不，世尊！实际上没有一种法叫做菩萨。” “所以佛说：‘一切法无众生、无人’。”
English
English version: ‘Subhuti, do you think that the Tathagata (如来) obtained Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed, complete, perfect enlightenment) from Dipamkara Buddha (燃灯佛)?’ Subhuti said to the Buddha, ‘No, World Honored One! As I understand the meaning of what the Buddha has said, the Buddha did not obtain any dharma (法, teaching, principle) that could be called Anuttara-samyak-sambodhi from Dipamkara Buddha.’ The Buddha said, ‘So it is, so it is! Subhuti! In reality, there is no dharma by which the Tathagata obtained Anuttara-samyak-sambodhi from Dipamkara Buddha. Subhuti! If there were a dharma by which the Tathagata obtained Anuttara-samyak-sambodhi, then Dipamkara Buddha would not have given me the prediction: “In the future, you will become a Buddha named Sakyamuni (释迦牟尼).” It is because there is actually no dharma by which Anuttara-samyak-sambodhi can be obtained that Dipamkara Buddha gave me the prediction, saying: “Manava (摩那婆, young man), in the future, you will become a Buddha named Sakyamuni.” Why is this? Subhuti! What is called the Tathagata is the real Suchness (Tathata, 真如).’ ‘Subhuti! If someone says, “The Tathagata obtained Anuttara-samyak-sambodhi,” that person is not speaking truthfully. Subhuti! In reality, there is no dharma by which the Buddha obtained Anuttara-samyak-sambodhi. Subhuti! The Anuttara-samyak-sambodhi that the Tathagata obtained is neither real nor unreal. Therefore, the Tathagata says, “All dharmas are Buddha-dharmas.” Subhuti! What is called all dharmas, all dharmas, are actually not all dharmas, therefore they are called all dharmas.’ ‘Subhuti! It is like a person whose body is extraordinarily large.’ Subhuti said, ‘World Honored One! The Tathagata says that a person’s body is extraordinarily large, but it is not actually a large body, therefore the Tathagata calls it a large body.’ The Buddha said, ‘Subhuti! A Bodhisattva (菩萨) is also like this. If one says, “I should liberate countless sentient beings,” then that is not a Bodhisattva.’ The Buddha said, ‘Subhuti! What do you think? Is there any real dharma called a Bodhisattva?’ Subhuti said, ‘No, World Honored One! In reality, there is no dharma called a Bodhisattva.’ ‘Therefore, the Buddha says, “All dharmas are without sentient beings, without persons.”’ --------------------------------------------------------------------------------