English
English version: 'Of joy. Śāriputra! If there is someone who can give all sentient beings, humans and gods, happiness, as well as the unconditioned joy of being free from afflictions, can such a person be described or compared?' Śāriputra replied, 'No, World Honored One. World Honored One! There is no god, human, Śrāmana (Buddhist monastic), Brāhmana (priestly class), Mara (demon), Brahma (creator god), or any other immeasurable multitude, who, even in one kalpa (eon), a hundred kalpas, a thousand kalpas, a hundred million kalpas, or even immeasurable asaṃkhya kalpas (countless eons), can repay the kindness of a Bodhisattva's (enlightenment-seeking being) initial aspiration.' 'Śāriputra! Therefore, good men and good women who wish to fully repay kindness should generate the mind of Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). Śāriputra! If good men and good women wish to repay the kindness of the Buddhas of the past, they should also generate the mind of Anuttarā-samyak-saṃbodhi. Śāriputra! If good men and good women wish to repay the kindness of the Tathāgatas (Buddhas) of the future, they should also generate the mind of Anuttarā-samyak-saṃbodhi. Śāriputra! If good men and good women wish to repay the kindness of the Buddhas of the present in the ten directions, they should also generate the mind of Anuttarā-samyak-saṃbodhi. Śāriputra! Only two types of people can repay the kindness of the Buddhas. What are the two? One is to exhaust all outflows (of defilements); the other is to generate the mind of Anuttarā-samyak-saṃbodhi. Śāriputra! These two types of people are best able to make offerings to the Tathāgatas, and are good at repaying all the kindness of the Buddhas.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'The two types of people spoken of, are able to make offerings to the Buddhas, Namely, the Arhat (one who has extinguished all defilements and attained liberation), and the Bodhisattva-mahāsattva (great Bodhisattva), These are called the two types of people, who make offerings to the World Honored Ones, And in the three realms (desire realm, form realm, formless realm), there is no third person. If one can equally observe all dharmas (teachings), Such people are called wise. Even if one uses wonderful five desires (forms, sounds, smells, tastes, and tactile sensations), and all the lovely things needed, To make offerings to this Bodhisattva, one still cannot repay his kindness. If one makes offerings to one who is free from love,
Chinese
后身阿罗汉， 及发无上心， 行于菩提者， 是则为第一， 无上之福田。 天人及诸梵， 各以已所爱， 供养是菩萨， 亦不报其恩。 如是二种人， 其实无所须， 虽得上供养， 而心无贪着， 以是因缘故， 虽奉不能报。 世间诸智者， 若欲供养佛， 应发菩提心， 修行于忍辱。 若欲作功德， 数数无有量， 当为菩提故， 行于无上业。 若欲得禅定， 修四无量心， 是人应精进， 为于佛智慧。 欲得一切乐， 消除诸苦恼， 如是诸人等， 应于佛法中， 而生厚重欲， 毕求无上道。 若欲得觐见， 无量诸世尊， 应生恭敬心， 深求正真道。 若欲从一界， 至于无量界， 应生勤精进， 深欲于菩提。 欲见过去佛， 应生欲精进， 为于菩提故， 善顺而修学。 若欲得疾见， 未来世诸佛， 亦应为菩提， 至心专修道。 若复欲得见， 现在诸世尊， 亦应为菩提， 生于善欲心。 当知是等人， 最上非凡下， 若欲于众生， 普行慈心者， 是人应勤进， 速求无上道。 若欲令众生， 悉除诸苦恼， 应学无上智， 中间 现代汉语译本 将来会证得阿罗汉（Arhat，断尽烦恼，证入涅槃的小乘圣者）果位的人，以及发起了无上菩提心（Anuttara-samyak-sambodhi-citta，追求圆满觉悟的心）的人，行持在菩提道（Bodhi，觉悟之道）上的人，这些人是最殊胜的，是无上的福田。 天人以及诸梵天（Brahma，色界天的众生），各自用自己所珍爱的东西，来供养这些菩萨（Bodhisattva，发心为救度众生而追求成佛的人），也无法报答他们的恩德。 像这样的两种人，实际上没有什么需要，即使得到了供养，内心也没有贪恋执着，因为这个缘故，即使奉献了也无法报答他们的恩情。 世间的智者，如果想要供养佛（Buddha，觉悟者），应当发起菩提心，修行忍辱（Kshanti，忍耐和宽容）。 如果想要做功德，数量无数无量，应当为了菩提的缘故，行持无上的事业。 如果想要得到禅定（Dhyana，冥想状态），修习四无量心（Brahmavihara，慈、悲、喜、舍四种心），这个人应当精进，为了获得佛的智慧。 想要得到一切快乐，消除各种苦恼，像这样的人们，应当在佛法中，生起深厚的愿望，最终追求无上道（Anuttara，无上的道路）。 如果想要觐见无量的诸世尊（Bhagavan，佛的称号之一，意为‘世尊’），应当生起恭敬心，深入寻求正真之道。 如果想要从一个世界，到达无量的世界，应当生起勤奋精进之心，深深地渴望菩提。 想要见到过去的佛，应当生起愿望和精进，为了菩提的缘故，善巧地顺应并修学。 如果想要快速地见到未来世的诸佛，也应当为了菩提，至诚专一地修习正道。 如果又想要见到现在的诸世尊，也应当为了菩提，生起善良的愿望。 应当知道这样的人，是最殊胜的，不是凡夫俗子，如果想要对众生，普遍地行持慈悲心，这个人应当勤奋精进，快速地寻求无上道。 如果想要令众生，全部消除各种苦恼，应当学习无上的智慧，中间
English
English version Those who will become Arhats (Arhat, a Hinayana saint who has exhausted all defilements and entered Nirvana) in the future, and those who have generated the unsurpassed Bodhicitta (Anuttara-samyak-sambodhi-citta, the mind seeking perfect enlightenment), those who practice on the path to Bodhi (Bodhi, the path to enlightenment), these are the most excellent, the supreme fields of merit. Devas (gods) and Brahmas (Brahma, beings of the Form Realm), each with what they cherish, make offerings to these Bodhisattvas (Bodhisattva, one who aspires to become a Buddha for the sake of saving all beings), yet they cannot repay their kindness. Such two kinds of people, in reality, have no needs, even if they receive offerings, their minds have no greed or attachment, for this reason, even if offerings are made, they cannot be repaid. The wise in the world, if they wish to make offerings to the Buddha (Buddha, the awakened one), should generate the Bodhicitta, and practice patience (Kshanti, patience and tolerance). If you want to create merit, in countless and immeasurable amounts, you should, for the sake of Bodhi, engage in unsurpassed deeds. If you want to attain Dhyana (Dhyana, meditative state), cultivate the Four Immeasurables (Brahmavihara, the four immeasurables of loving-kindness, compassion, joy, and equanimity), this person should be diligent, in order to obtain the wisdom of the Buddha. Those who wish to obtain all happiness and eliminate all suffering, such people should, in the Buddhadharma, generate deep desire, and ultimately seek the unsurpassed path (Anuttara, the unsurpassed path). If you want to behold the immeasurable Bhagavan (Bhagavan, one of the titles of the Buddha, meaning 'World Honored One'), you should generate a respectful mind and deeply seek the true path. If you want to go from one world to immeasurable worlds, you should generate diligence and vigor, and deeply desire Bodhi. If you want to see the Buddhas of the past, you should generate desire and diligence, for the sake of Bodhi, skillfully accord and learn. If you want to quickly see the Buddhas of the future, you should also, for the sake of Bodhi, sincerely and single-mindedly cultivate the path. If you also want to see the present Bhagavan, you should also, for the sake of Bodhi, generate a virtuous desire. You should know that such people are the most excellent, not ordinary beings, if you want to universally practice loving-kindness towards all beings, this person should be diligent and quickly seek the unsurpassed path. If you want to enable all beings to eliminate all suffering, you should learn unsurpassed wisdom, in the meantime -------------------------------------------------------------------------------- 莫废舍。 若欲与众生， 一切诸快乐， 智者为菩提， 应发深善欲。 若欲灭众生， 无量诸恶趣， 智者应摄取， 毕竟菩提心。 是人之所得， 无量诸功德， 一切无有人， 能说其譬喻， 谓发菩提心， 欲成无上道。”
Chinese
尔时，世尊说是偈已，大德舍利弗白佛言：“世尊！今说此经得几功德？几所众生发阿耨多罗三藐三菩提心？” 佛告舍利弗：“汝今不应问如是义。何以故？舍利弗！如来若说一切智事，令多众生生于疑惑。何以故？舍利弗！诸佛世尊有无量戒、禅定、智慧、无边神力。舍利弗！于意云何？如来能说虚空边际分界限齐可知、可计、可筹量不？” “不也。世尊！何以故？世尊！虚空边际无有人能已知、今知、当知。” 佛告舍利弗：“佛智亦尔。声闻、缘觉已不知、今不知、当不知。何以故？舍利弗！如来所有无上智慧，非诸声闻、缘觉境界所行处故。” 舍利弗言：“是诸众生甚为希有，善能分别无上菩提，而能发于阿耨多罗三藐三菩提心。” 佛告舍利弗：“如是，如是！如汝所说，是诸众生甚为希有，善能分别无上菩提，而能发阿耨多罗三藐三菩提心。舍利弗！于意云何？阎浮提中所有水、陆、空行众生尽 现代汉语译本 不要放弃（菩提心）。 如果想要给予众生一切快乐，有智慧的人为了菩提（bodhi，觉悟）应该发起深刻的善愿。 如果想要灭除众生无量的恶趣（apāya，三恶道），有智慧的人应该摄取究竟的菩提心。 这个人所获得的无量功德，没有任何人能够说出它的比喻，就是发起菩提心，想要成就无上道（anuttarā-samyak-saṃbodhi，无上正等正觉）。’ 当时，世尊说完这偈颂后，大德舍利弗（Śāriputra）对佛说：‘世尊！现在说这部经能得到多少功德？有多少众生能发起阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心）？’ 佛告诉舍利弗：‘你现在不应该问这样的问题。为什么呢？舍利弗！如来说一切智（sarvajñāna，一切种智）的事，会让很多众生产生疑惑。为什么呢？舍利弗！诸佛世尊有无量的戒、禅定、智慧、无边的神力。舍利弗！你认为如何？如来能够说出虚空的边际、分界、限度，可以知道、可以计算、可以筹量吗？’ ‘不能。世尊！为什么呢？世尊！虚空的边际没有人能够已经知道、现在知道、将来知道。’ 佛告诉舍利弗：‘佛的智慧也是这样。声闻（Śrāvaka，听闻佛法而悟道者）、缘觉（Pratyekabuddha，不依师教，观因缘而悟道者）已经不知道、现在不知道、将来也不知道。为什么呢？舍利弗！如来所有的无上智慧，不是诸声闻、缘觉境界所能到达的地方。’ 舍利弗说：‘这些众生非常稀有，善于分别无上菩提（anuttarā-samyak-saṃbodhi，无上正等正觉），而能发起阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心）。’ 佛告诉舍利弗：‘是的，是的！正如你所说，这些众生非常稀有，善于分别无上菩提（anuttarā-samyak-saṃbodhi，无上正等正觉），而能发起阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心）。舍利弗！你认为如何？阎浮提（Jambudvīpa，南赡部洲）中所有的水、陆、空行众生都’
English
English version Do not abandon (the Bodhi-citta). If you wish to give all happiness to sentient beings, the wise should generate a profound aspiration for Bodhi (bodhi, enlightenment). If you wish to extinguish the immeasurable evil destinies (apāya, the three evil realms) of sentient beings, the wise should embrace the ultimate Bodhi-citta. The immeasurable merits that this person obtains, no one can express its simile, which is generating the Bodhi-citta, desiring to achieve the unsurpassed path (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment).' At that time, after the World Honored One spoke this verse, the great virtuous Śāriputra said to the Buddha: 'World Honored One! How much merit is gained from speaking this sutra now? How many sentient beings will generate the Anuttarā-samyak-saṃbodhi-citta (anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed perfect enlightenment)?' The Buddha told Śāriputra: 'You should not ask such a question now. Why? Śāriputra! If the Tathagata speaks of the affairs of all-wisdom (sarvajñāna, omniscience), it will cause many sentient beings to have doubts. Why? Śāriputra! The Buddhas, World Honored Ones, have immeasurable precepts, meditation, wisdom, and boundless spiritual powers. Śāriputra! What do you think? Can the Tathagata speak of the boundaries, divisions, and limits of space, and can they be known, calculated, and measured?' 'No, World Honored One! Why? World Honored One! No one has been able to know, knows now, or will know the boundaries of space.' The Buddha told Śāriputra: 'The wisdom of the Buddha is also like this. Śrāvakas (Śrāvaka, one who attains enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, one who attains enlightenment through observing conditions without a teacher) have not known, do not know now, and will not know in the future. Why? Śāriputra! The unsurpassed wisdom that the Tathagata possesses is not a place where the realms of Śrāvakas and Pratyekabuddhas can reach.' Śāriputra said: 'These sentient beings are very rare, being able to discern unsurpassed Bodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment) and generate the Anuttarā-samyak-saṃbodhi-citta (anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed perfect enlightenment).' The Buddha told Śāriputra: 'So it is, so it is! As you say, these sentient beings are very rare, being able to discern unsurpassed Bodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment) and generate the Anuttarā-samyak-saṃbodhi-citta (anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed perfect enlightenment). Śāriputra! What do you think? All the sentient beings in Jambudvīpa (Jambudvīpa, the southern continent) that travel on water, land, and in the air are' --------------------------------------------------------------------------------