English
English version: ‘Thought’ is actually non-thought (i.e., not clinging to any concepts). It is the same for all sentient beings; the Tathagata says they are non-sentient beings (i.e., not clinging to the concept of sentient beings). Why? Because all Buddhas, the World Honored Ones, have already distanced themselves from all ‘thoughts.’ ‘Subhuti! What the Tathagata speaks is truth, the ultimate truth, suchness, and not falsehood. Furthermore, Subhuti! This Dharma is what the Tathagata has realized, what the Tathagata has spoken, and this Dharma is neither real nor unreal.’ ‘Subhuti! For example, a person is in darkness; it should be known that a Bodhisattva who is attached to ‘forms’ performs acts of giving that are also attached to ‘forms.’ Subhuti! It is like a person with eyes, when night has passed, dawn has broken, and the sun shines, can see various colors; it should be known that a Bodhisattva who is not attached to ‘forms’ performs acts of giving that are not attached to ‘forms.’ ‘Furthermore, Subhuti! In the future, if there are good men or good women who 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.’ ‘Furthermore, Subhuti! If there are good men or good women who, in the morning, give away their lives as many as the sands of the Ganges River as mentioned before; in the midday, give away their lives; and in the afternoon, give away their lives, all in numbers like the sands of the Ganges River as mentioned before. They give away their lives in this way for countless hundreds of thousands of millions of kalpas. If there is someone who, upon hearing this scripture, does not give rise to slander, because of this cause, the merit they generate 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.’ ‘Furthermore, Subhuti! This scripture is inconceivable, and nothing can be compared to it. The Tathagata only speaks for the sake of compassion and benefit for those who can practice the unsurpassed vehicle (Anuttara-yāna) and the unequaled vehicle (Asama-yāna). If there is someone who, in the future, 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 an immeasurable, inconceivable, and unequaled accumulation of merit. Such people, through my teachings, will be able to bear the burden of unsurpassed Bodhi (Anuttara-bodhi). Why? Subhuti! This scripture, if people with inferior aspirations, --------------------------------------------------------------------------------
Chinese
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。当知此处于世间中即成支提。 “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大劫，过去然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，于后末世五百岁时，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，比此功德，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 现代汉语译本：执着于‘我见’（认为有一个真实的‘我’的见解）、‘众生见’（认为有众多独立存在的众生的见解）、‘寿者见’（认为生命是永恒的见解）、‘受者见’（认为有一个接受感受的主体的见解）的人，如果他们还能听闻、修习、读诵、并教导他人正确地宣说此经，这是不可能的。此外，须菩提！无论在何处，如果有人显扬宣说此经，一切世间的天人、阿修罗等都应当供养、礼拜并右绕。应当知道，这个地方在世间就如同佛塔一样。 须菩提！如果有善男子、善女人，受持、读诵、教导他人修行，正确地宣说这样的经典，这个人今生可能会遭受轻贱等苦难。这是因为他过去世所造的恶业，本应感召来世堕入恶道的果报。但由于今生承受了这些轻微的苦难，他过去世的罪业和苦果报就会被消除，并且最终能够证得阿耨多罗三藐三菩提（无上正等正觉）。 须菩提！我回忆过去无数无量、超过算数的大劫，在过去燃灯如来（Dipamkara，过去佛名）阿罗诃三藐三佛陀（应供、正等正觉）之后，有八万四千百千俱胝（数量单位）诸佛如来已经成佛。我全都承事、供养、恭敬他们，没有虚度光阴。如果有人在后世末法时期，五百岁时，受持、读诵、教导他人修行，正确地宣说此经。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，百分之一不及，千万亿分之一不及，穷尽算数也无法比拟，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，我如果详细解说，那么那些谛听并忆持这些福德的人，可能会心生迷乱甚至颠狂。此外，须菩提！这样的经典是不可思议的，如果有人修行并获得果报，也是不可思议的。 这时，须菩提对佛说：‘世尊！善男子、善女人，发阿耨多罗三藐三菩提心（无上正等正觉之心），行菩萨乘（菩萨的修行道路）’
English
English version: Those who cling to the 'self-view' (the view that there is a real 'self'), the 'sentient being view' (the view that there are many independent sentient beings), the 'life-span view' (the view that life is eternal), and the 'receiver view' (the view that there is a subject that receives sensations), it is impossible for them to hear, practice, recite, and teach others to correctly expound this sutra. Furthermore, Subhuti, wherever this sutra is proclaimed, all beings in the world, including gods, humans, and asuras, should make offerings, pay homage, and circumambulate it clockwise. Know that this place in the world is like a stupa. Subhuti, if there are good men and good women who receive, uphold, recite, and teach others to practice and correctly expound such sutras, these people may experience contempt and other hardships in this life. This is because of the evil karma they created in past lives, which should have caused them to fall into evil realms in future lives. However, because they experience these minor sufferings in this life, their past sins and karmic retributions will be extinguished, and they will eventually attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Subhuti, I recall countless immeasurable kalpas (eons) in the past, beyond calculation. After the past Dipamkara Tathagata (a past Buddha), Arhat, Samyak-sambuddha (worthy of offerings, perfectly enlightened), there were eighty-four thousand hundred thousand kotis (units of large numbers) of Buddhas who had already attained Buddhahood. I served, made offerings, and revered them all, without wasting any time. If someone in the future, in the last five hundred years of the Dharma-ending age, receives, upholds, recites, and teaches others to practice and correctly expound this sutra, Subhuti, the accumulation of merit that this person generates, compared to the merit I obtained from serving and making offerings to all the Buddhas in the past, is less than one percent, less than one ten-millionth of a billionth, and cannot be compared even by exhausting all calculations, nor can it be compared by power, categories, or corresponding analogies. Subhuti, if good men and good women in the future, in the Dharma-ending age, receive, uphold, and recite such sutras, the merit they obtain, if I were to fully explain it, those who listen and remember this accumulation of merit might become confused or even go mad. Furthermore, Subhuti, such sutras are inconceivable, and if people practice and attain 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 (the mind for unexcelled perfect enlightenment) and are practicing the Bodhisattva path (the path of a Bodhisattva)' --------------------------------------------------------------------------------
Chinese
，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上乘。 “须菩提！汝意云何？于然灯佛所，颇有一法如来所得，名阿耨多罗三藐三菩提不？”须菩提言：“不得，世尊！于然灯佛所，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。于然灯佛所，无有一法如来所得，名阿耨多罗三藐三菩提。须菩提！于然灯佛所，若有一法如来所得，名阿耨多罗三藐三菩提，然灯佛则不授我记：‘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 现代汉语译本：‘那么，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（无上正等正觉之心）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（进入涅槃）之后，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上乘之道。 ‘须菩提！你认为如何？在然灯佛（过去佛）那里，如来是否得到一种法，名为阿耨多罗三藐三菩提？’须菩提说：‘没有，世尊！在然灯佛那里，如来没有得到一种法，名为阿耨多罗三藐三菩提。’ 佛说：‘是的，须菩提！是的。在然灯佛那里，如来没有得到一种法，名为阿耨多罗三藐三菩提。须菩提！在然灯佛那里，如果如来得到一种法，名为阿耨多罗三藐三菩提，然灯佛就不会给我授记：‘婆罗门（古印度种姓），你将来会成佛，号为释迦牟尼（能仁寂默），多陀阿伽度（如来），阿罗诃（应供），三藐三佛陀（正等正觉）。’须菩提！因为实际上没有一种法，如来所得，名为阿耨多罗三藐三菩提，所以然灯佛才给我授记，这样说：‘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。’为什么呢？须菩提！如来，是真如（事物的真实本性）的别名。 ‘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。为什么呢？须菩提！实际上没有一种法，如来所得，名为阿耨多罗三藐三菩提。
English
English version: 'How should one abide? How should one practice? How should one arouse the Bodhi mind?' The Buddha told Subhuti, 'Good men and good women, those who have aroused the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), should generate this thought: “I should settle all living beings, causing them to enter into the Nirvana without remainder. After thus causing immeasurable living beings to enter Parinirvana (complete Nirvana), in reality, there is not one living being who has been caused to enter Nirvana.” Why is this so? Subhuti, if a Bodhisattva has a thought of living beings, then he should not be called a Bodhisattva. Why is this so? Subhuti, in reality, there is no Dharma that can be called the practice of the Bodhisattva's supreme vehicle.' 'Subhuti, what do you think? At the place of Dipankara Buddha (a past Buddha), did the Tathagata (the thus-gone one) obtain a Dharma called Anuttara-samyak-sambodhi?' Subhuti said, 'No, World Honored One! At the place of Dipankara Buddha, the Tathagata did not obtain a Dharma called Anuttara-samyak-sambodhi.' The Buddha said, 'So it is, Subhuti! So it is. At the place of Dipankara Buddha, the Tathagata did not obtain a Dharma called Anuttara-samyak-sambodhi. Subhuti, at the place of Dipankara Buddha, if the Tathagata had obtained a Dharma called Anuttara-samyak-sambodhi, Dipankara Buddha would not have given me a prophecy: “Brahmin (ancient Indian caste), in the future, you will become a Buddha, named Shakyamuni (the sage of the Shakya clan), Tathagata, Arhat (worthy one), Samyak-sambuddha (perfectly enlightened one).” Subhuti, because in reality there is no Dharma that the Tathagata obtained called Anuttara-samyak-sambodhi, therefore Dipankara Buddha gave me a prophecy, saying: “Brahmin, in the future, you will become a Buddha, named Shakyamuni, Tathagata, Arhat, Samyak-sambuddha.” Why is this so? Subhuti, Tathagata is another name for Suchness (the true nature of things).' 'Subhuti, if someone says, “The Tathagata has obtained Anuttara-samyak-sambodhi,” that person is speaking falsely. Why is this so? Subhuti, in reality, there is no Dharma that the Tathagata obtained called Anuttara-samyak-sambodhi.' -------------------------------------------------------------------------------- 三菩提。