English
English version: If one practices giving with attachment to things, it is like a person entering darkness, where nothing can be seen. If one practices giving without attachment to things, it is like a person with eyes, seeing all kinds of colors in the sunlight. Therefore, a Bodhisattva should practice giving without being attached to things. 'Subhuti (a disciple of the Buddha)! If there are good men or good women who can receive, uphold, recite this sutra, and explain it to others, the Buddha, with his wisdom eye, fully knows and sees such people, and they will accumulate immeasurable merits. '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, give away as many bodies as there are sands in the Ganges River, and in the latter part of the day, also give away as many bodies as there are sands in the Ganges River, and do so for countless hundreds of thousands of millions of kalpas, giving away their bodies. If someone hears this sutra and does not slander it, their merit surpasses the former. How much more so if they write, receive, uphold, recite, and explain it to others. 'Subhuti! This sutra has inconceivable, immeasurable, and boundless merits. The Tathagata speaks it for those who have set their minds on the Mahayana (Great Vehicle), and for those who have set their minds on the Supreme Vehicle. If someone can receive, uphold, recite, and widely explain it to others, the Tathagata fully knows and sees that these people will all achieve immeasurable, incalculable, and inconceivable accumulations of meritorious deeds. Know that such a person is carrying the Tathagata's unsurpassed Bodhi (enlightenment) on their shoulders. Why is this so? Subhuti! If one delights in the small Dharma, they will be attached to the view of self, the view of beings, the view of a life span, and the view of seeking further. It is impossible for such a person to be able to recite and uphold this sutra. 'Subhuti! Wherever this sutra is present, know that this place is a stupa (cetiya, another name for a stupa), and all beings in the world, including gods, humans, and Asuras (Asura, a type of divine being), should respectfully bow, circumambulate, and offer incense and flowers to that place. 'Subhuti! If there are good men or good women who, while receiving, upholding, reciting, and explaining this sutra, are subjected to contempt or insult, why is this so? Subhuti! Know that such a person has committed various evil deeds in their past lives and should have fallen into evil realms. Because they are now experiencing contempt and insult, this is a good thing, as it can exhaust their evil karma.' -------------------------------------------------------------------------------- ，速至菩提故。
Chinese
“妙生！我忆过去过无数劫，在然灯佛先，得值八十四亿那庾多佛，悉皆供养承事，无违背者。若复有人，于后五百岁正法灭时，能于此经受持读诵，解其义趣，广为他说，所得功德，以前功德比此功德，百分不及一，千万亿分算分势分比数分因分，乃至譬喻亦不能及。妙生！我若具说受持读诵此经功德，或有人闻，心则狂乱，疑惑不信。妙生！当知是经不可思议，其受持者，应当希望不可思议所生福聚。” 复次，妙生白佛言：“世尊！若有发趣菩萨乘者。应云何住？云何修行？云何摄伏其心？” 佛告妙生：“若有发趣菩萨乘者，当生如是心：‘我当度脱一切众生，悉皆令入无余涅槃。虽有如是无量众生证于圆寂，而无有一众生证圆寂者。’何以故？妙生！若菩萨有众生想者，则不名菩萨。所以者何？妙生！实无有法可名发趣菩萨乘者。 “妙生！于汝意云何？如来于然灯佛所，颇有少法是所证不？”妙生言：“如来于然灯佛所，无法可证，而得菩提。” 佛言：“如是，如是！妙生！实无有法，如来于然灯佛所，有所证悟，得大菩提。若证法者，然灯佛则不与我授记：‘摩纳婆！汝于来世，当得作佛，号释迦牟尼。’以无所得故，然灯佛与我授记，当得作佛， 现代汉语译本：，迅速到达菩提之境。 ‘妙生！我回忆过去无数劫，在燃灯佛（Dipamkara Buddha）之前，曾遇到八十四亿那由他（nayuta，数量单位，表示极大的数目）佛，全都供养侍奉，没有违背的。如果有人，在后五百岁正法衰灭之时，能够受持读诵这部经，理解其中的意义，广泛地为他人解说，所得到的功德，与之前的功德相比，百分之一都不到，千万亿分、算分、势分、比数分、因分，乃至用譬喻都无法相比。妙生！我如果详细地说受持读诵这部经的功德，或许有人听了，会心生狂乱，疑惑不信。妙生！应当知道这部经不可思议，受持这部经的人，应当希望不可思议所产生的福德聚集。’ 接着，妙生（Subhuti）对佛说：‘世尊！如果有发心趣向菩萨乘（Bodhisattva-yana）的人，应该如何安住？如何修行？如何摄伏自己的心？’ 佛告诉妙生：‘如果有发心趣向菩萨乘的人，应当生起这样的心念：‘我应当度脱一切众生，使他们都进入无余涅槃（nirvana）。虽然有如此无量的众生证得圆寂，但实际上没有一个众生证得圆寂。’为什么呢？妙生！如果菩萨有众生之想，就不称为菩萨。为什么呢？妙生！实际上没有一种法可以称为发心趣向菩萨乘的人。 ‘妙生！你认为如何？如来（Tathagata）在燃灯佛那里，难道有少许法是所证悟的吗？’妙生说：‘如来在燃灯佛那里，没有法可证悟，而得到了菩提（bodhi）。’ 佛说：‘是的，是的！妙生！实际上没有一种法，如来在燃灯佛那里，有所证悟，而得到大菩提。如果证得法，燃灯佛就不会给我授记：‘摩纳婆（Manava，青年婆罗门），你将来世，应当成佛，号释迦牟尼（Sakyamuni）。’因为没有所得，燃灯佛才给我授记，应当成佛，
English
English version: , quickly reach Bodhi. 'Subhuti! I recall countless kalpas in the past, before Dipamkara Buddha, I encountered eighty-four billion nayutas (a unit of large number) of Buddhas, all of whom I served and made offerings to without any disobedience. If there is someone who, in the last five hundred years when the true Dharma is declining, can uphold, recite, understand the meaning of this sutra, and widely explain it to others, the merit they obtain, compared to the previous merit, is not even one percent, not even one in ten million billion, not even in calculation, power, comparison, numerical, or causal divisions, and not even by analogy. Subhuti! If I were to fully describe the merit of upholding and reciting this sutra, some might hear it and become confused, doubtful, and disbelieving. Subhuti! Know that this sutra is inconceivable, and those who uphold it should hope for the accumulation of inconceivable merit.' Then, Subhuti said to the Buddha, 'World Honored One! If there are those who aspire to the Bodhisattva-yana (Bodhisattva vehicle), how should they abide? How should they practice? How should they subdue their minds?' The Buddha told Subhuti, 'If there are those who aspire to the Bodhisattva-yana, they should generate this thought: “I shall liberate all sentient beings, and cause them all to enter into nirvana without remainder. Although there are countless sentient beings who attain parinirvana, in reality, there is not a single sentient being who attains parinirvana.” Why is that? Subhuti! If a Bodhisattva has the thought of sentient beings, they are not called a Bodhisattva. Why is that? Subhuti! In reality, there is no dharma that can be called one who aspires to the Bodhisattva-yana.' 'Subhuti! What do you think? Did the Tathagata (Thus Come One) at Dipamkara Buddha's place, have any dharma that was attained?' Subhuti said, 'The Tathagata at Dipamkara Buddha's place, had no dharma to attain, and yet attained Bodhi.' The Buddha said, 'So it is, so it is! Subhuti! In reality, there is no dharma that the Tathagata at Dipamkara Buddha's place, attained, and thus attained great Bodhi. If there was a dharma attained, Dipamkara Buddha would not have given me the prediction: “Manava (young Brahmin), in the future, you shall become a Buddha, named Sakyamuni.” Because there was nothing attained, Dipamkara Buddha gave me the prediction that I would become a Buddha, --------------------------------------------------------------------------------
Chinese
号释迦牟尼。何以故？妙生！言如来者，即是实性真如之异名也。 “妙生！若言：‘如来证得无上正等觉。’者，是为妄语。何以故？实无有法，如来证得无上正觉。妙生！如来所得正觉之法，此即非实非虚。是故佛说：‘一切法者，即是佛法。’妙生！一切法、一切法者，如来说为非法，是故如来说一切法者，即是佛法。 “妙生！譬如丈夫，其身长大。” 妙生言：“世尊！如来说为大身者，即说为非身，是名大身。” 佛告妙生：“如是，如是！若菩萨作是语：‘我当度众生令寂灭。’者，则不名菩萨。妙生！颇有少法名菩萨不？”答言：“不尔，世尊！” “妙生！是故如来说：‘一切法无我、无众生、无寿者、无更求趣。’ “妙生！若有菩萨言：‘我当成就佛土严胜、佛土严胜。’者，如来说为非是严胜，是故如来说为严胜。妙生！若有信解一切法无性、一切法无性者，如来说名真是菩萨、菩萨。 “妙生！于汝意云何？如来有肉眼不？”妙生言：“如是，世尊！如来有肉眼。” “如来有天眼不？”“如是，世尊！如来有天眼。” “如来有慧眼不？”“如是，世尊！如来有慧眼。” “如来有法眼不？”“如是，世尊！如来有法眼 现代汉语译本： 被称为释迦牟尼（Sakyamuni）。为什么呢？妙生（Myosheng）！所说的‘如来’，实际上是实性真如（Tathata）的另一个名称。 ‘妙生！如果有人说：‘如来证得了无上正等觉（Anuttara-samyak-sambodhi）。’，那就是妄语。为什么呢？实际上没有一种法，是如来证得无上正觉的。妙生！如来所证得的正觉之法，既不是真实的也不是虚假的。所以佛说：‘一切法，就是佛法。’妙生！一切法、一切法，如来说为非法，所以如来说一切法，就是佛法。 ‘妙生！譬如一个男子，他的身体很长大。’ 妙生说：‘世尊！如来说的大身，实际上说的是非身，这才是所谓的大身。’ 佛告诉妙生：‘是的，是的！如果菩萨说：‘我应当度化众生让他们寂灭。’，那就不配称为菩萨。妙生！有没有一种法可以称为菩萨呢？’妙生回答说：‘没有，世尊！’ ‘妙生！所以如来说：‘一切法无我、无众生、无寿者、无更求趣。’ ‘妙生！如果有菩萨说：‘我应当成就佛土的庄严殊胜，佛土的庄严殊胜。’，如来说这不是真正的庄严殊胜，所以如来说为庄严殊胜。妙生！如果有人相信并理解一切法无自性、一切法无自性，如来说这个人才是真正的菩萨、菩萨。 ‘妙生！你认为如何？如来有肉眼吗？’妙生说：‘是的，世尊！如来有肉眼。’ ‘如来有天眼吗？’‘是的，世尊！如来有天眼。’ ‘如来有慧眼吗？’‘是的，世尊！如来有慧眼。’ ‘如来有法眼吗？’‘是的，世尊！如来有法眼。’
English
English version: is called Sakyamuni. Why is that? Myosheng! What is called 'Tathagata' is actually another name for the true nature of Suchness (Tathata). 'Myosheng! If someone says: 'The Tathagata has attained Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment),' that is a false statement. Why is that? In reality, there is no dharma that the Tathagata has attained as Supreme Perfect Enlightenment. Myosheng! The dharma of enlightenment that the Tathagata has attained is neither real nor unreal. Therefore, the Buddha said: 'All dharmas are the Buddha-dharma.' Myosheng! All dharmas, all dharmas, the Tathagata says are non-dharmas, therefore the Tathagata says all dharmas are the Buddha-dharma. 'Myosheng! For example, a man whose body is very large.' Myosheng said: 'World Honored One! The great body that the Tathagata speaks of is actually a non-body, and that is what is called a great body.' The Buddha told Myosheng: 'That is so, that is so! If a Bodhisattva says: 'I shall liberate all sentient beings into Nirvana,' then that one is not worthy of being called a Bodhisattva. Myosheng! Is there any dharma that can be called a Bodhisattva?' Myosheng replied: 'No, World Honored One!' 'Myosheng! Therefore, the Tathagata says: 'All dharmas are without self, without sentient beings, without a life span, and without further seeking.' 'Myosheng! If a Bodhisattva says: 'I shall accomplish the adornment and magnificence of the Buddha-land, the adornment and magnificence of the Buddha-land,' the Tathagata says that this is not true adornment and magnificence, therefore the Tathagata says it is adornment and magnificence. Myosheng! If someone believes and understands that all dharmas are without self-nature, all dharmas are without self-nature, the Tathagata says that this person is a true Bodhisattva, a Bodhisattva.' 'Myosheng! What do you think? Does the Tathagata have a physical eye?' Myosheng said: 'Yes, World Honored One! The Tathagata has a physical eye.' 'Does the Tathagata have a heavenly eye?' 'Yes, World Honored One! The Tathagata has a heavenly eye.' 'Does the Tathagata have a wisdom eye?' 'Yes, World Honored One! The Tathagata has a wisdom eye.' 'Does the Tathagata have a dharma eye?' 'Yes, World Honored One! The Tathagata has a dharma eye.' -------------------------------------------------------------------------------- 。”