Chinese
须菩提！如人有目，夜已晓时，昼日光照，见种种色。如是当知菩萨不堕于相行无相施。 “复次，须菩提！于未来世，若有善男子、善女人，受持读诵修行，为他正说如是经典，如来悉知是人，悉见是人，生长无量福德之聚。 “复次，须菩提！若有善男子、善女人，于日前分布施身命，如上所说诸河沙数。于日中分布施身命，于日后分布施身命，皆如上说诸河沙数。如是无量百千万亿劫以身命布施。若复有人闻此经典不起诽谤。以是因缘生福德多彼无数无量。何况有人书写受持读诵，教他修行为人广说。 “复次，须菩提！如是经典不可思量无能与等，如来但为怜愍利益能行无上乘及行无等乘人说。若复有人于未来世受持读诵，教他修行正说是经，如来悉知是人，悉见是人，与无数无量不可思议无等福聚而共相应。如是等人由我身分，则能荷负无上菩提。何以故？须菩提！如是经典，若下愿乐人，及我见、众生见、寿者见、受者见如此等人，能听能修读诵教他正说，无有是处。 “复次，须菩提！随所在处显说此经，一切世间天、人、阿修罗等，皆应供养作礼右绕。当知此处于世间此即成支提。 “须菩提！若有善男子、善女人，受持读诵教他修行，正说如是等经。此人现身受轻 现代汉语译本：须菩提！就像人有眼睛，在夜晚过去，黎明到来时，太阳光照耀，能看见各种各样的颜色。应当知道，菩萨也是这样，不执着于有相的修行，而行无相的布施。 现代汉语译本：再者，须菩提！在未来的世代，如果有善男子、善女人，能够接受、持守、读诵、修行，并为他人正确解说这部经典，如来完全知道这个人，完全看见这个人，他将增长无量福德的积聚。 现代汉语译本：再者，须菩提！如果有善男子、善女人，在早晨像前面所说的恒河沙数那样布施自己的身命，在中午像前面所说的恒河沙数那样布施自己的身命，在下午像前面所说的恒河沙数那样布施自己的身命，这样无量百千万亿劫都用身命布施。如果又有人听闻这部经典而不诽谤，因为这个因缘所生的福德，比前面所说的无数无量还要多。更何况有人书写、接受、持守、读诵，教他人修行，为他人广泛解说。 现代汉语译本：再者，须菩提！这部经典不可思议，没有其他经典可以与之相比。如来只是为了怜悯和利益那些能够修行无上乘和无等乘的人而宣说。如果又有人在未来世代接受、持守、读诵，教他人修行，正确解说这部经典，如来完全知道这个人，完全看见这个人，他将与无数无量不可思议无等的福德积聚相应。这样的人，因为我的缘故，就能承担无上菩提。为什么呢？须菩提！像这部经典，如果下劣愿望的人，以及执着于我见（认为有“我”的见解）、众生见（认为有“众生”的见解）、寿者见（认为有寿命长短的见解）、受者见（认为有接受者的见解）这样的人，能够听闻、修行、读诵、教他人正确解说，这是不可能的。 现代汉语译本：再者，须菩提！无论在什么地方宣说这部经典，一切世间的天人、阿修罗（非天神，具有神力但性情暴躁的神）等，都应当供养、作礼、右绕。应当知道，这个地方在世间就成了佛塔（支提，梵文caitya的音译，指佛塔或佛像）。 现代汉语译本：须菩提！如果有善男子、善女人，接受、持守、读诵、教他人修行，正确解说这部经典，这个人今生会遭受轻微的果报。
English
English version: Subhuti! It is like a person with eyes, when the night has passed and dawn arrives, the sunlight shines, and they see all kinds of colors. It should be known that a Bodhisattva is like this, not clinging to the practice of forms, but practicing formless giving. English version: Furthermore, Subhuti! In future generations, if there are good men and good women who can receive, uphold, recite, practice, and correctly explain this scripture to others, the Tathagata fully knows this person, fully sees this person, and they will grow an immeasurable accumulation of merit. English version: Furthermore, Subhuti! If there are good men and good women who, in the morning, give away their lives as many times as the sands of the Ganges River as mentioned before, and at noon give away their lives as many times as the sands of the Ganges River as mentioned before, and in the afternoon give away their lives as many times as the sands of the Ganges River as mentioned before, and do this for countless hundreds of thousands of millions of kalpas (aeons). If there is someone who hears this scripture and does not slander it, the merit arising from this cause is more than the countless and immeasurable merit mentioned before. How much more so if someone writes, receives, upholds, recites, teaches others to practice, and widely explains it to others? English version: Furthermore, Subhuti! This scripture is inconceivable, and no other scripture can compare to it. The Tathagata only speaks it out of compassion and for the benefit of those who can practice the unsurpassed vehicle and the unequaled vehicle. If there is someone in future generations who receives, upholds, recites, teaches others to practice, and correctly explains this scripture, the Tathagata fully knows this person, fully sees this person, and they will be in accordance with countless, immeasurable, inconceivable, and unequaled accumulations of merit. Such people, because of me, can bear the burden of unsurpassed Bodhi (enlightenment). Why is this? Subhuti! If people with inferior aspirations, and those who cling to the view of self (the view that there is a 'self'), the view of beings (the view that there are 'beings'), the view of a life span (the view that there is a length of life), and the view of a receiver (the view that there is a receiver), are able to hear, practice, recite, and correctly explain this scripture to others, it is impossible. English version: Furthermore, Subhuti! Wherever this scripture is proclaimed, all the beings in the world, including gods, humans, asuras (demi-gods, powerful but ill-tempered deities), etc., should make offerings, pay respects, and circumambulate it clockwise. It should be known that this place in the world becomes a stupa (caitya, a monument containing relics). English version: Subhuti! If there are good men and good women who receive, uphold, recite, teach others to practice, and correctly explain this scripture, this person will experience minor retributions in this lifetime. --------------------------------------------------------------------------------
Chinese
贱等，过去世中所造恶业，应感生后恶道果报，以于现身受轻苦故，先世罪业及苦果报则为消灭，当得阿耨多罗三藐三菩提。 “须菩提！我忆往昔无数无量过于算数，过去燃灯如来阿罗诃三藐三佛陀后，八万四千百千俱胝诸佛如来已成佛竟，我皆承事供养恭敬无空过者。若复有人于后末世五十岁时，受持读诵教他修行，正说此经。须菩提！此人所生福德之聚，以我往昔承事供养诸佛如来所得功德，以此功德百分不及一，千万亿分不及一，穷于算数不及其一，乃至威力品类相应譬喻所不能及。 “须菩提！若善男子、善女人，于后末世受持读诵如此等经，所得功德我若具说，若有善男子、善女人，谛听忆持尔所福聚，或心迷乱及以颠狂。复次，须菩提！如是经典不可思议。若人修行及得果报亦不可思议。” 尔时须菩提白佛言：“世尊！善男子、善女人，发阿耨多罗三藐三菩提心行菩萨乘，云何应住？云何修行？云何发起菩萨心？” 佛告须菩提：“善男子、善女人，发阿耨多罗三藐三菩提心者，当生如是心：‘我应安置一切众生，令入无余涅槃。如是般涅槃无量众生已，无一众生被涅槃者。’何以故？须菩提！若菩萨有众生想，则不应说名为菩萨。何以故？须菩提！实无有法名为能行菩萨 现代汉语译本：我们这些卑贱之人，过去世所造的恶业，本应感召来世堕入恶道的果报，但因为今生承受了轻微的苦难，所以过去世的罪业和苦果就得以消灭，将来能够证得阿耨多罗三藐三菩提（无上正等正觉）。 ‘须菩提（佛陀的十大弟子之一）！我回忆过去无数无量、超过算数的久远劫前，在燃灯如来（过去佛）阿罗诃（应供）三藐三佛陀（正等觉）之后，有八万四千百千俱胝（极多的数量单位）诸佛如来已经成佛，我都承事供养，恭敬对待，没有空过。如果有人在后世末法时期，五十岁时，受持读诵，教导他人修行，正确地宣说这部经典。须菩提！这个人所产生的福德之聚，与我过去承事供养诸佛如来所得到的功德相比，这福德的百分之一都比不上，千万亿分之一也比不上，用尽算数也比不上，乃至用威力、品类、相应的譬喻都无法比拟。 ‘须菩提！如果善男子、善女人，在后世末法时期受持读诵这样的经典，所得到的功德，我如果全部说出来，如果有善男子、善女人，认真听闻并记住这些福德，可能会心生迷乱甚至颠狂。再次，须菩提！这样的经典是不可思议的。如果有人修行并得到果报，也是不可思议的。’ 这时，须菩提对佛说：‘世尊！善男子、善女人，发起了阿耨多罗三藐三菩提心，行菩萨道，应该如何安住？应该如何修行？应该如何发起菩萨心？’ 佛告诉须菩提：‘善男子、善女人，发起了阿耨多罗三藐三菩提心的人，应当生起这样的心念：‘我应当安置一切众生，让他们进入无余涅槃（彻底的寂灭）。这样使无量众生般涅槃后，实际上没有一个众生被涅槃。’为什么呢？须菩提！如果菩萨有众生之想，就不应该被称为菩萨。为什么呢？须菩提！实际上没有一种法可以称为能行菩萨。
English
English version: We, the lowly ones, due to the evil karma created in past lives, should have been destined to suffer the consequences of falling into evil realms in future lives. However, because we are experiencing minor suffering in this life, the sins and painful consequences of past lives are being extinguished, and we will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). 'Subhuti (one of Buddha's ten great disciples)! I recall countless immeasurable kalpas (eons) in the past, beyond calculation, after Dipankara Tathagata (a past Buddha) Arhat (worthy one) Samyak-sambuddha (perfectly enlightened one), there were eighty-four thousand hundred thousand kotis (extremely large number units) of Tathagatas who had already attained Buddhahood. I served, made offerings, and treated them with respect, without ever missing an opportunity. If someone in the future, during the Dharma-ending age, at the age of fifty, upholds, recites, teaches others to practice, and correctly expounds this sutra. Subhuti! The accumulation of merit generated by this person, compared to the merit I obtained from serving and making offerings to all the Tathagatas in the past, is not even one percent, not even one ten-millionth of a billionth, not even comparable by calculation, and cannot be described by power, categories, or corresponding analogies.' 'Subhuti! If a good man or good woman, in the future, during the Dharma-ending age, upholds and recites such sutras, the merit they obtain, if I were to describe it fully, and if a good man or good woman were to listen carefully and remember this accumulation of merit, they might become confused or even go mad. Furthermore, Subhuti! Such sutras are inconceivable. If someone practices and attains the results, it is also inconceivable.' At that time, Subhuti said to the Buddha, 'World Honored One! Good men and good women who have generated the mind for Anuttara-samyak-sambodhi and are practicing the Bodhisattva path, how should they abide? How should they practice? How should they generate the Bodhisattva mind?' The Buddha told Subhuti, 'Good men and good women who have generated the mind for Anuttara-samyak-sambodhi should give rise to this thought: 'I should settle all sentient beings, causing them to enter Nirvana without remainder (complete cessation). After thus causing countless sentient beings to enter Parinirvana, in reality, not a single sentient being has been caused to enter Nirvana.' Why is that? Subhuti! If a Bodhisattva has the thought of sentient beings, then they should not be called a Bodhisattva. Why is that? Subhuti! In reality, there is no dharma that can be called a Bodhisattva practitioner. --------------------------------------------------------------------------------
Chinese
上乘。须菩提！汝意云何？于燃灯佛所，颇有一法如来所得名阿耨多罗三藐三菩提不？”须菩提言：“不也，世尊！于燃灯佛所，无有一法如来所得名阿耨多罗三藐三菩提。” 佛言：“如是，须菩提！如是。于燃灯佛所，无有一法如来所得名阿耨多罗三藐三菩提。须菩提！于燃灯佛所，若有一法如来所得名阿耨多罗三藐三菩提，燃灯佛则不授我记：‘婆罗门！汝于来世当得作佛，号释迦牟尼多陀阿伽度阿罗诃三藐三佛陀。’须菩提！由实无有法，如来所得，名阿耨多罗三藐三菩提，是故然灯佛与我授记作如是言：‘婆罗门！汝于来世当得作佛，号释迦牟尼多陀阿伽度阿罗诃三藐三佛陀。’何以故？须菩提！如来者真如别名。 “须菩提！若有人说：‘如来得阿耨多罗三藐三菩提。’是人不实语。何以故？须菩提！实无有法，如来所得，名阿耨多罗三藐三菩提。须菩提！此法如来所得无实无虚，是故如来说：‘一切法皆是佛法。’须菩提！一切法者，非一切法，故如来说名一切法。 “须菩提！譬如有人遍身大身。” 须菩提言：“世尊！是如来所说遍身大身，则为非身，是故说名遍身大身。” 佛言：“如是，须菩提！如是。须菩提！若有菩萨说如是言：‘我当般涅槃一切众生。’ 现代汉语译本： 佛陀接着说：‘须菩提，你的想法如何？在燃灯佛（Dipamkara Buddha）那里，如来（Tathagata）是否获得了一种名为阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）的法？’ 须菩提回答说：‘不是的，世尊。在燃灯佛那里，如来没有获得任何名为阿耨多罗三藐三菩提的法。’ 佛陀说：‘是的，须菩提，确实如此。在燃灯佛那里，如来没有获得任何名为阿耨多罗三藐三菩提的法。须菩提，如果在燃灯佛那里，如来获得了一种名为阿耨多罗三藐三菩提的法，燃灯佛就不会给我授记说：“婆罗门（Brahmin），你将来会成佛，号为释迦牟尼（Sakyamuni）多陀阿伽度（Tathagata）阿罗诃（Arhat）三藐三佛陀（Samyaksambuddha）。”须菩提，正因为实际上没有一种法是如来所获得，名为阿耨多罗三藐三菩提，所以燃灯佛才给我授记，说：“婆罗门，你将来会成佛，号为释迦牟尼多陀阿伽度阿罗诃三藐三佛陀。”这是为什么呢？须菩提，如来只是真如（Tathata）的另一个名称。’ ‘须菩提，如果有人说：“如来获得了阿耨多罗三藐三菩提”，这个人说的是不真实的。为什么呢？须菩提，实际上没有一种法是如来所获得，名为阿耨多罗三藐三菩提。须菩提，如来所获得的这种法既非真实也非虚妄，所以如来说：“一切法皆是佛法。”须菩提，所谓一切法，并非真正的一切法，所以如来才称之为一切法。’ ‘须菩提，譬如有人身躯巨大，遍布全身。’ 须菩提说：‘世尊，如来所说的遍身大身，实际上并非真正的身躯，所以才称之为遍身大身。’ 佛陀说：‘是的，须菩提，确实如此。须菩提，如果有菩萨说这样的话：“我应当度化一切众生入于涅槃（Parinirvana）。”’
English
English version: The Buddha continued, 'Subhuti, what do you think? At the place of Dipamkara Buddha, did the Tathagata obtain any dharma called Anuttara-samyak-sambodhi?' Subhuti replied, 'No, World Honored One. At the place of Dipamkara Buddha, the Tathagata did not obtain any dharma called Anuttara-samyak-sambodhi.' The Buddha said, 'Yes, Subhuti, it is so. At the place of Dipamkara Buddha, the Tathagata did not obtain any dharma called Anuttara-samyak-sambodhi. Subhuti, if at the place of Dipamkara Buddha, the Tathagata had obtained a dharma called Anuttara-samyak-sambodhi, Dipamkara Buddha would not have given me the prediction, saying, “Brahmin, in the future you will become a Buddha, named Sakyamuni Tathagata Arhat Samyaksambuddha.” Subhuti, it is precisely because there is actually no dharma that the Tathagata obtained, called Anuttara-samyak-sambodhi, that Dipamkara Buddha gave me the prediction, saying, “Brahmin, in the future you will become a Buddha, named Sakyamuni Tathagata Arhat Samyaksambuddha.” Why is this so? Subhuti, Tathagata is just another name for Suchness (Tathata).' 'Subhuti, if someone says, “The Tathagata has obtained Anuttara-samyak-sambodhi,” that person is speaking untruthfully. Why is this so? Subhuti, there is actually no dharma that the Tathagata obtained, called Anuttara-samyak-sambodhi. Subhuti, this dharma that the Tathagata obtained is neither real nor unreal, therefore the Tathagata says, “All dharmas are Buddha-dharmas.” Subhuti, what is called all dharmas is not truly all dharmas, therefore the Tathagata calls it all dharmas.' 'Subhuti, it is like a person with a large body covering his entire body.' Subhuti said, 'World Honored One, what the Tathagata calls a large body covering the entire body is actually not a real body, therefore it is called a large body covering the entire body.' The Buddha said, 'Yes, Subhuti, it is so. Subhuti, if a Bodhisattva says, “I shall lead all sentient beings to Parinirvana.”' --------------------------------------------------------------------------------