Chinese
实！过去世五百生，若我忍语仙人有，彼中亦我不想有，不众生想、不寿想、不人想，不亦我有想非想有。彼故此，善实！菩萨摩诃萨一切想舍离，无上正遍知心发生应，不色住心发生应，不声、香、味、触住心发生应，不法住、非无法住心发生应，无所住心发生应。彼何所因？若无所住，彼如是住，彼故，如是如来说，不色住，菩萨摩诃萨施与应；不声、香、味、触、法住施与应。 “虽然复次时，善实！菩萨摩诃萨如是舍施应，一切众生为故。彼何所因？若如是，善实！众生想，彼如是非想。若如是，彼一切众生如来说，彼如是非众生。彼何所因？真语，善实！如来，实语如来，不异语如来，如语如来，非不如语如来。 “虽然复次时，善实！若如来法证觉说，若思惟，若不彼中实不妄。譬如，善实！丈夫闇舍入，不一亦见。如是事堕，菩萨见应，若事堕施与。譬如，善实！眼者丈夫，显明夜月出，种种色见。如是菩萨摩诃萨见应，若事不堕施与。 “虽然复次时，善实！若善家子、善家女，若此法本，受当、持当、读当、诵当，为他等及分别广说当。知彼，善实！如来佛智；见彼，善实！如来佛眼。一切彼，善实！众生，无量福聚生当取当。 “若复时，善实！妇女，若丈夫，若前分 现代汉语译本：'善实！'在过去五百世中，如果我作为忍语仙人存在，那时我也没有任何‘我’的想法，没有众生想、寿者想、人想，也没有‘我’既存在又不存在的想法。因此，善实！菩萨摩诃萨应当舍弃一切执着，生起无上正等正觉之心，不应执着于色而生心，不应执着于声、香、味、触而生心，不应执着于法或非法而生心，应生起无所执着的心。这是什么原因呢？如果无所执着，他就能安住于此。因此，如来教导说，菩萨摩诃萨布施时不应执着于色，不应执着于声、香、味、触、法而布施。 ‘虽然如此，善实！菩萨摩诃萨应当为了所有众生而这样布施。这是什么原因呢？如果这样，善实！执着于众生想，那他就不是真正的无想。如果这样，如来说一切众生，那他就不是真正的众生。这是什么原因呢？如来是真语者，如来是实语者，如来是不异语者，如来是如语者，如来不是不如语者。’ ‘虽然如此，善实！如果如来所证悟的法被宣说，无论是思惟还是不思惟，其中都没有虚妄。譬如，善实！一个男子进入黑暗的房间，什么也看不见。菩萨应当这样看待那些需要布施的情况。譬如，善实！一个有眼睛的男子，在明亮的月夜，能看见各种颜色。菩萨摩诃萨应当这样看待那些不需要布施的情况。’ ‘虽然如此，善实！如果善男子、善女人，能够受持、读诵、背诵此法本，并为他人详细解说，那么，善实！他们会被如来的佛智所知，被如来的佛眼所见。所有这些众生，善实！都将获得无量的福德。’ ‘如果，善实！妇女或男子，在前面部分’
English
English version: 'Good Reality!' In the past five hundred lives, if I existed as the Sage of Enduring Speech, even then I had no thought of 'I,' no thought of sentient beings, no thought of a life span, no thought of a person, nor the thought of 'I' existing or not existing. Therefore, Good Reality! A Bodhisattva Mahasattva should abandon all attachments, and generate the mind of unsurpassed, complete, and perfect enlightenment. One should not generate a mind attached to form, nor generate a mind attached to sound, smell, taste, or touch, nor generate a mind attached to dharma or non-dharma, but should generate a mind without any attachment. What is the reason for this? If there is no attachment, one can abide in this state. Therefore, the Tathagata teaches that a Bodhisattva Mahasattva should not give with attachment to form, nor give with attachment to sound, smell, taste, touch, or dharma. 'Although it is so, Good Reality! A Bodhisattva Mahasattva should give in this way for the sake of all sentient beings. What is the reason for this? If so, Good Reality! If one is attached to the thought of sentient beings, then one is not truly without thought. If so, the Tathagata speaks of all sentient beings, then one is not truly a sentient being. What is the reason for this? The Tathagata is a speaker of truth, the Tathagata is a speaker of reality, the Tathagata is a speaker of non-difference, the Tathagata is a speaker of suchness, the Tathagata is not a speaker of non-suchness.' 'Although it is so, Good Reality! If the dharma realized by the Tathagata is spoken, whether it is contemplated or not contemplated, there is no falsehood in it. For example, Good Reality! A man enters a dark room and sees nothing. A Bodhisattva should view situations that require giving in this way. For example, Good Reality! A man with eyes, in the bright moonlight, can see various colors. A Bodhisattva Mahasattva should view situations that do not require giving in this way.' 'Although it is so, Good Reality! If a good son or good daughter can receive, uphold, read, recite this dharma text, and explain it in detail to others, then, Good Reality! They will be known by the Tathagata's Buddha wisdom, and seen by the Tathagata's Buddha eye. All these sentient beings, Good Reality! will obtain immeasurable merit.' 'If, Good Reality! a woman or a man, in the previous part' --------------------------------------------------------------------------------
Chinese
时，恒伽河沙等我身舍，如是中分时，如是晚分时，恒伽河沙等我身舍。以此因缘，劫俱致那由多百千我身舍。若此法本，闻已不谤，此如是，彼缘，多过福聚生，无量、不可数。何复言若写已受持读诵，为他等及分别广说。 “虽然复次时，善实！不可思、不可称，此法本，彼不可思，如是果报观察应。此，善实！法本如来说，胜乘发行众生为故，最胜乘发行众生为故。若此法本，受当、持当、读当、诵当，为他等及分别广说当。知彼，善实！如来佛智；见彼，善实！如来佛眼。一切彼，善实！众生，无量福聚具足有当，不可思、不可称亦不可量福聚具足有当。一切彼，善实！众生，我肩菩提持当有！彼何所因？不能，善实！此法本，小信解者众生闻，不我见者、不众生见者、不寿见者、不人见者、不菩萨誓众生能闻受，若持、若读、若诵，若无是处有。 “虽然复次时，善实！此中地分，此经广说，供养彼地分有当天、人、阿修罗世，礼右绕作及彼地分有当，支帝彼地分有当。 “若彼，善实！善家子，若善家女，若此如是色类经，受当、持当、读当、诵当，为他等及分别广说当，彼轻贱有当极轻贱。彼何所因？所有彼众生，前生不善业作已，恶趣转堕；所有现如是法中，轻贱尽当，佛菩提得 现代汉语译本：那时，如果我像恒河沙粒那样多次舍弃自己的身体，比如在早晨、中午和晚上，都像恒河沙粒那样多次舍弃自己的身体。因为这个原因，在无数劫中，我将舍弃无数百千俱胝那由他的身体。如果有人听闻这个法本后不诽谤，那么这个人所获得的福德将是无量无边、不可计数的。更何况是那些书写、受持、读诵，并为他人讲解和广说的人呢？ ‘此外，善实！这个法本的功德是不可思议、不可称量的，其果报也应如此看待。善实！这个法本是如来为引导众生走向殊胜之道，走向最殊胜之道而宣说的。如果有人受持、读诵、为他人讲解和广说这个法本，那么，善实！他将拥有如来佛的智慧，善实！他将拥有如来佛的眼睛。善实！所有这些众生都将具足无量无边的福德，具足不可思议、不可称量、不可度量的福德。善实！所有这些众生都将肩负起菩提的重任！这是为什么呢？因为，善实！这个法本不是那些小信小解的众生所能听闻的，不是那些执着于‘我’、‘众生’、‘寿命’、‘人’等概念的众生所能听闻的，也不是那些没有菩萨誓愿的众生所能听闻的。如果有人能受持、读诵这个法本，那是不可能没有原因的。 ‘此外，善实！在这个地方，如果有人广说这部经，那么这个地方将受到天、人、阿修罗的供养，他们会礼拜右绕，并在此地建立支提（佛塔）。’ ‘善实！如果善男子或善女人，受持、读诵、为他人讲解和广说这部经，那么他可能会遭受极大的轻贱。这是为什么呢？因为所有这些众生，前世造作了不善业，将要堕入恶趣；而现在，通过轻贱这部经，他们将消除这些恶业，并最终获得佛的菩提。’
English
English version: Then, if I were to give up my body as many times as there are sands in the Ganges River, such as in the morning, at noon, and in the evening, giving up my body as many times as there are sands in the Ganges River. Because of this, in countless kalpas, I would give up countless hundreds of thousands of kotis of nayutas of bodies. If someone, having heard this Dharma text, does not slander it, then the merit that person gains will be immeasurable and countless. How much more so for those who write, receive, uphold, recite, and explain and widely expound it to others? 'Furthermore, O Good One! This Dharma text's merit is inconceivable and immeasurable, and its karmic result should be viewed as such. O Good One! This Dharma text is spoken by the Tathagata to guide beings towards the superior path, towards the most superior path. If someone receives, upholds, reads, recites, explains, and widely expounds this Dharma text to others, then, O Good One! they will possess the wisdom of the Tathagata Buddha; O Good One! they will possess the eyes of the Tathagata Buddha. O Good One! All these beings will be endowed with immeasurable and boundless merit, endowed with inconceivable, immeasurable, and incalculable merit. O Good One! All these beings will bear the burden of Bodhi! Why is this? Because, O Good One! this Dharma text cannot be heard by beings of little faith and understanding, nor by those who are attached to the concepts of 'self', 'sentient beings', 'lifespan', 'person', nor by those who do not have the vows of a Bodhisattva. If someone can receive, uphold, and recite this Dharma text, it is impossible that there is no reason for it.' 'Furthermore, O Good One! In this place, if this sutra is widely expounded, then this place will be honored by gods, humans, and asuras, who will bow down, circumambulate it, and build stupas (chityas) in this place.' 'O Good One! If a good son or a good daughter receives, upholds, reads, recites, explains, and widely expounds this sutra, then they may experience extreme contempt. Why is this? Because all these beings, in their previous lives, committed unwholesome deeds and were destined to fall into the evil realms; and now, by experiencing contempt for this sutra, they will exhaust these evil karmas and ultimately attain the Bodhi of the Buddha.' -------------------------------------------------------------------------------- 当。
Chinese
“彼何所因？念知我，善实！过去世不可数，劫不可数，过灯作如来、应、正遍知，他他过四八十佛俱致那由多百千有，若我亲承供养，亲承供养已，不远离。若我，善实！彼佛、世尊亲承供养已，不远离，若后时、后长时，后分五百，正法破坏时中，转时中，此经受当、持当、读当、诵当，为他等及分别广说当。此复时，善实！福聚边，此前福聚，百上亦数不及，千上亦，百千上亦，俱致百千上亦，俱致那由多百千上亦，僧企耶亦，迦罗亦，算亦，譬喻亦，忧波泥奢亦，乃至譬喻亦不及。 “若复，善实！彼等善家子、善家女，我福聚说，此所有彼善家子、善家女，若彼中时中福聚取当，猛众生顺到，心乱到。虽然复次时，善实！不可思、不可称，法本如来说，彼不可思，如是果报观察应。” 尔时，命者善实，世尊边如是言：“云何，世尊！菩萨乘发行住应？云何修行应？云何心降伏？” 世尊言：“此，善实！菩萨乘发行，如是心发生应：‘一切众生，无我受余涅槃界灭度应，如是一切众生灭度，无有一众生灭度有。’彼何所因？若，善实！菩萨众生想转，彼不菩萨摩诃萨名说应；乃至人想转，不彼菩萨摩诃萨名说应。彼何所由？无有，善实！一法，菩萨乘发行名。彼何意念？ 现代汉语译本 ‘这是什么原因呢？’‘善实（Subhuti）！你要知道，在过去不可计数的世间，不可计数的劫数中，有如来、应供、正遍知（Tathagata, Arhat, Samyaksambuddha）出现，他们都已过四十八十俱胝那由他百千佛（kotinayutashatasahasra），如果我亲自承事供养他们，并且在承事供养后不离开。如果我，善实！承事供养那些佛、世尊后不离开，如果在后来的时间，在漫长的时间之后，在正法衰败的五百年时期，在转世的时候，能够受持、读诵、背诵这部经，并为他人详细解说。那么，善实！这个福德聚集的边际，比之前的福德聚集，百倍、千倍、百千倍、俱胝百千倍、俱胝那由他百千倍、僧祇耶（asamkhyeya）、迦罗（kala）、算数、譬喻、优波尼沙陀（aupanishada），乃至任何譬喻都无法比拟。 ‘如果，善实！那些善男子、善女人，我所说的福德聚集，那些善男子、善女人，如果在那个时候获得福德聚集，会使猛烈的众生顺从，心意安定。虽然如此，善实！不可思议、不可称量的法本，如来已经说过，那不可思议的果报应当观察。’ 那时，命者善实（Ayushman Subhuti）对世尊说：‘世尊！菩萨乘的修行应该如何开始？应该如何修行？应该如何降伏内心？’ 世尊说：‘善实！菩萨乘的修行，应该这样发心：‘一切众生，都应该在无我（anatman）的状态下进入涅槃（nirvana）的境界而灭度，这样一切众生都灭度了，但实际上没有一个众生灭度。’这是什么原因呢？如果，善实！菩萨还执着于众生相，那么他就不应该被称为菩萨摩诃萨（Bodhisattva-mahasattva）；乃至执着于人相，也不应该被称为菩萨摩诃萨。这是什么原因呢？善实！没有一种法可以被称为菩萨乘的修行。这是什么意思呢？’
English
English version 'What is the cause of that?' 'Subhuti, know this well! In the past, in immeasurable worlds, in immeasurable kalpas, there have been Tathagatas, Arhats, Samyaksambuddhas, who have passed beyond forty-eighty kotinayutashatasahasra Buddhas. If I had personally attended to and honored them, and after attending to and honoring them, had not departed. If I, Subhuti, after attending to and honoring those Buddhas, the World Honored Ones, had not departed, and if later, after a long time, in the five hundred years when the true Dharma is destroyed, during the time of transition, one were to receive, hold, read, and recite this sutra, and explain it in detail to others. Then, Subhuti, the boundary of this accumulation of merit would be beyond comparison to the previous accumulation of merit, by a hundredfold, a thousandfold, a hundred thousandfold, a kotihundred thousandfold, a kotinayutahundred thousandfold, asamkhyeya, kala, calculation, analogy, aupanisada, and even any analogy cannot compare. 'If, Subhuti, those good sons and good daughters, the accumulation of merit I have spoken of, if those good sons and good daughters, were to obtain an accumulation of merit at that time, it would cause fierce beings to be compliant and their minds to be settled. Even so, Subhuti, the inconceivable and immeasurable Dharma root, as spoken by the Tathagata, that inconceivable result should be observed.' Then, the venerable Subhuti said to the World Honored One, 'World Honored One, how should the Bodhisattva's vehicle begin its practice? How should it be practiced? How should the mind be subdued?' The World Honored One said, 'Subhuti, the Bodhisattva's vehicle should begin with this thought: 'All beings should enter the realm of Nirvana and be liberated without a self (anatman), and in this way, all beings are liberated, yet there is not one being who is liberated.' What is the cause of that? If, Subhuti, a Bodhisattva still clings to the idea of beings, then he should not be called a Bodhisattva-mahasattva; even if he clings to the idea of a person, he should not be called a Bodhisattva-mahasattva. What is the reason for this? Subhuti, there is no Dharma that can be called the practice of the Bodhisattva's vehicle. What is the meaning of this?' --------------------------------------------------------------------------------