English
English version ‘Thus, after the Tathagata (如来) enters Nirvana (涅槃), practitioners enter the Tathagata's monastery, which is cool and refreshing. Sariputra (舍利弗)! This is how this Dharma gate is; you should understand it well.’ ‘Sariputra! If a good man or a good woman can generate the mind of Anuttara-samyak-sambodhi-citta (阿耨多罗三藐三菩提心, unsurpassed perfect enlightenment), the Buddha-dharma will not be cut off, and all sentient beings will attain the happiness of gods and humans (Deva, 天神) and the happiness of liberation, and this practice will continue without interruption.’ ‘Sariputra! If the happiness of gods and humans and the happiness of liberation continue without interruption, Sariputra! Can anyone say that there is anything similar or equal to them?’ The venerable Sariputra said to the Buddha: ‘World Honored One! There is nothing equal to them. Those Pudgalas (补特伽罗, persons), gods and humans, as well as Brahma (梵天), Asuras (修罗), and beings in the world, even if they give good happiness, cannot repay this kindness. Even in one Kalpa (劫), a hundred Kalpas, a thousand Kalpas, a billion Kalpas, or even a billion thousand Kalpas, they cannot repay this kindness.’ The Buddha said: ‘That is so. Sariputra! If a good man or a good woman wants to repay all unsurpassed kindness, then they should generate the mind of Anuttara-samyak-sambodhi-citta. Sariputra! This generation of mind is the unsurpassed repayment of kindness, just like repaying kindness with similar kindness. There are no similar beings, no comparable beings. Those who want to repay this kindness should generate a dissimilar mind, generate this unsurpassed mind.’ ‘Sariputra! If you want to repay the kindness of the past Tathagatas (如来), you should only generate this mind of Anuttara-samyak-sambodhi-citta. Sariputra! If you want to repay the kindness of the future Tathagatas, you should also only generate this mind of Anuttara-samyak-sambodhi-citta. Sariputra! If you want to repay the unsurpassed kindness of the Buddhas, World Honored Ones, who are present, alive, and dwelling now in the ten directions, you should also only generate this mind of Anuttara-samyak-sambodhi-citta.’ ‘Sariputra! Two Pudgalas (补特伽罗, persons) making offerings to the Tathagata (如来) are unsurpassed offerings. What are the two? One is the Pudgala who has exhausted all outflows, and the other is the Pudgala who has generated the mind of Anuttara-samyak-sambodhi-citta.’ At that time, the World Honored One spoke this verse: ‘Declare the two Pudgalas, who make offerings to the Tathagata.’
Chinese
！ 菩萨阿罗汉， 是二富伽罗。 非世间财物， 三有中资生； 能作善供养， 供养彼大人。 若以天人中， 胜色声味触； 舍施彼大人， 不名善供养。 若资生供养， 非无上供养； 若发菩提心， 是无上供养。 若天人世间， 及以魔世间； 一切欲者与， 非是胜报恩。 大人不乏少， 不生悕望心； 如是之大人， 更无胜供养。 若人心悕望， 无上供养佛； 彼发菩提心， 取未来成佛。 若人常悕望， 欲作无量福； 彼发菩提心， 坚固勤精进。 若人欲悕望， 发心修无量； 彼人发精进， 欲得佛菩提。 若人悕天乐， 舍离一切苦； 彼人则修习， 佛菩提因缘。 若欲见无量， 阿僧祇诸佛； 正信殷重心， 欲取佛菩提。 若人欲行到， 无量异世界； 彼人勤精进， 欲取佛菩提。 若欲见过佛， 有如是忆念； 彼发菩提心， 修行菩提行。 若人欲得见， 未来世诸佛； 彼发菩提心， 修行菩提行。 若欲见供养， 现在世诸佛； 彼人心乐欲， 利益诸众生。 若人悲心普， 愍一切众生； 彼人欲发起， 无上佛菩提。 若 现代汉语译本 菩萨（Bodhisattva，指追求觉悟的众生）和阿罗汉（Arhat，指已证得解脱的圣者），是两种不同的人。 他们不依赖世间的财物，也不依赖三有（指欲界、色界、无色界）中的资生之物；能够以善心供养他们，就是供养这些伟大的修行者。 如果用天人和人间的殊胜的色、声、香、味、触来布施给这些伟大的修行者，不能称之为善妙的供养。 如果只是用资生之物来供养，那不是无上的供养；如果发起菩提心（Bodhi-citta，指为了一切众生的利益而追求觉悟的心），才是无上的供养。 如果将天界、人间，乃至魔界（Mara）的一切欲望之物都给予他人，这也不是殊胜的报恩。 伟大的修行者不缺乏任何东西，也不会生起任何希望之心；对于这样的伟人，再没有比发起菩提心更好的供养了。 如果有人希望以无上的供养来供养佛陀（Buddha，指觉悟者），那么他应该发起菩提心，以便在未来成就佛果。 如果有人常常希望能够修作无量的福德，那么他应该发起菩提心，并且坚定地勤奋精进。 如果有人希望发起修习无量功德的心，那么这个人应该发起精进心，以求证得佛陀的菩提。 如果有人希望得到天界的快乐，永远舍离一切痛苦，那么这个人就应该修习佛菩提的因缘。 如果想要见到无量无数的阿僧祇（Asankhya，指极大的数字）诸佛，就应该以正信和殷重的心，求取佛陀的菩提。 如果有人想要行走到无量不同的世界，那么这个人应该勤奋精进，以求证得佛陀的菩提。 如果想要见到过去的佛陀，并且有这样的忆念，那么他应该发起菩提心，修行菩提行。 如果有人想要见到未来世的诸佛，那么他应该发起菩提心，修行菩提行。 如果想要见到并供养现在世的诸佛，那么这个人应该心怀喜悦，利益一切众生。 如果有人对一切众生普遍怀有悲悯之心，那么这个人就想要发起无上的佛菩提。
English
English version Bodhisattvas (beings who seek enlightenment) and Arhats (saints who have attained liberation) are two different kinds of individuals. They do not rely on worldly possessions, nor on the necessities of life within the three realms of existence (the desire realm, the form realm, and the formless realm); to offer to them with a virtuous heart is to offer to these great practitioners. If one were to use the superior forms, sounds, smells, tastes, and textures of gods and humans to give alms to these great practitioners, it could not be called a virtuous offering. If one only offers material necessities, that is not the supreme offering; if one generates Bodhi-citta (the mind of enlightenment, the aspiration to attain enlightenment for the benefit of all beings), that is the supreme offering. If one were to give all the objects of desire in the heavens, the human realm, and even the realm of Mara (the demon), this would not be a superior way to repay kindness. Great practitioners lack nothing and do not give rise to any wishful thoughts; for such great individuals, there is no better offering than generating Bodhi-citta. If someone hopes to offer to the Buddha (the Awakened One) with the supreme offering, then they should generate Bodhi-citta in order to attain Buddhahood in the future. If someone constantly hopes to cultivate immeasurable merit, then they should generate Bodhi-citta and diligently strive forward with perseverance. If someone hopes to generate the mind to cultivate immeasurable merit, then that person should generate the mind of diligence in order to attain the Buddha's Bodhi. If someone hopes to obtain the happiness of the heavens and forever abandon all suffering, then that person should cultivate the causes and conditions for the Buddha's Bodhi. If one wants to see countless Asankhya (an extremely large number) Buddhas, then one should seek the Buddha's Bodhi with correct faith and a sincere and earnest heart. If someone wants to travel to countless different worlds, then that person should diligently strive forward in order to attain the Buddha's Bodhi. If one wants to see the Buddhas of the past and has such a recollection, then they should generate Bodhi-citta and practice the conduct of Bodhi. If someone wants to see the Buddhas of the future, then they should generate Bodhi-citta and practice the conduct of Bodhi. If one wants to see and offer to the Buddhas of the present, then that person should be joyful in heart and benefit all sentient beings. If someone universally holds compassion for all sentient beings, then that person wants to generate the unsurpassed Buddha's Bodhi. -------------------------------------------------------------------------------- 欲与众生， 无上无量乐； 彼人欲发起， 第一佛菩提。 若见苦众生， 而生于悲心； 彼人欲发起， 佛菩提因缘。 若生如是心， 我觉无上道； 彼无量功德， 一切不可说。”
Chinese
如是说已。慧命舍利弗白佛言：“世尊！世尊向来说如是法，几许众生发阿耨多罗三藐三菩提心？” 佛告慧命舍利弗言：“舍利弗！汝且止止。舍利弗！汝今何用问如是义？何以故？舍利弗！若使如来一切智智说此义者，众生迷惑。何以故？舍利弗！以佛如来有无量戒、无量三昧，有无量慧、无量神通，有无量智。舍利弗！譬如虚空不可量取，云何？虚空可思议不？” 慧命舍利弗言：“世尊！不可思议。何以故？以彼虚空无人已知、今知、当知。” 佛言：“如是如是。舍利弗！如来所知，一切众生、一切声闻、一切缘觉，不能已知、今知、当知。何以故？佛之所知，非诸声闻、缘觉境界。” 慧命舍利弗白佛言：“世尊！希有世尊！彼诸众生乃有如是善决定意发阿耨多罗三藐三菩提心。” 佛言：“如是如是。舍利弗！当有菩萨善决定意。” 慧命舍利弗言：“世尊！菩萨云何善决定意？” 佛言：“舍利弗！如阎浮提所有众生，若在陆行、若在 现代汉语译本 想要给予众生无上无量的快乐，这个人想要发起最初的佛菩提心。 如果见到受苦的众生，而生起悲悯之心，这个人想要发起佛菩提的因缘。 如果生起这样的心念：‘我将证悟无上之道’，那么他所获得的无量功德，是无法用言语来形容的。 说完这些话后，慧命舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）对佛说：‘世尊！世尊您刚才所说的这些法，有多少众生因此发起了阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心）呢？’ 佛告诉慧命舍利弗说：‘舍利弗！你暂且停止，不要再问了。舍利弗！你现在又何必问这样的问题呢？为什么呢？舍利弗！如果如来以一切智智（sarvajñā-jñāna，对一切事物无碍的智慧）来说明这个问题，众生会感到迷惑。为什么呢？舍利弗！因为佛如来具有无量的戒律、无量的三昧（samādhi，禅定），具有无量的智慧、无量的神通，具有无量的智力。舍利弗！譬如虚空是无法测量和获取的，怎么样？虚空可以用思议来理解吗？’ 慧命舍利弗说：‘世尊！不可思议。为什么呢？因为虚空无人已经知道、现在知道、将来知道。’ 佛说：‘是的，是的。舍利弗！如来所知晓的，一切众生、一切声闻（Śrāvaka，听闻佛法而修行的弟子）、一切缘觉（Pratyekabuddha，通过观察因缘而觉悟的人），都不能已经知道、现在知道、将来知道。为什么呢？佛所知晓的境界，不是声闻和缘觉所能达到的。’ 慧命舍利弗对佛说：‘世尊！稀有啊，世尊！那些众生竟然有如此坚定不移的善意，发起了阿耨多罗三藐三菩提心。’ 佛说：‘是的，是的。舍利弗！应当有菩萨具有坚定不移的善意。’ 慧命舍利弗说：‘世尊！菩萨如何才能具有坚定不移的善意呢？’ 佛说：‘舍利弗！如同阎浮提（Jambudvīpa，我们所居住的这个世界）所有众生，无论是在陆地上行走，还是在……’
English
English version Wishing to give all beings unsurpassed and immeasurable joy, that person wishes to arouse the foremost Bodhi (bodhi, enlightenment). If seeing suffering beings, and giving rise to a heart of compassion, that person wishes to arouse the cause and condition for Buddha-Bodhi. If such a thought arises: 'I shall awaken to the unsurpassed path,' then their immeasurable merits are all indescribable. Having spoken thus, the wise Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) said to the Buddha: 'World Honored One! How many beings, upon hearing the Dharma spoken by the World Honored One, have aroused the mind of Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta, unsurpassed, complete and perfect enlightenment)?' The Buddha said to the wise Śāriputra: 'Śāriputra! You should stop, stop. Śāriputra! Why do you now ask about such a meaning? Why is that? Śāriputra! If the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) were to explain this meaning with all-knowing wisdom (sarvajñā-jñāna, wisdom that is unobstructed regarding all things), beings would be confused. Why is that? Śāriputra! Because the Buddha Tathagata has immeasurable precepts, immeasurable Samadhi (samādhi, meditative absorption), immeasurable wisdom, immeasurable supernormal powers, and immeasurable knowledge. Śāriputra! It is like the void, which cannot be measured or grasped. How is it? Can the void be comprehended by thought?' The wise Śāriputra said: 'World Honored One! It cannot be comprehended. Why is that? Because no one has ever known, knows now, or will know the void.' The Buddha said: 'So it is, so it is. Śāriputra! What the Tathagata knows, all beings, all Śrāvakas (Śrāvaka, disciples who learn by hearing the teachings), all Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own), cannot have ever known, know now, or will know. Why is that? The realm of the Buddha's knowledge is not the realm of Śrāvakas and Pratyekabuddhas.' The wise Śāriputra said to the Buddha: 'World Honored One! It is rare, World Honored One! That those beings have such firm and resolute intention to arouse the mind of Anuttarā-samyak-saṃbodhi.' The Buddha said: 'So it is, so it is. Śāriputra! There should be Bodhisattvas with firm and resolute intention.' The wise Śāriputra said: 'World Honored One! How do Bodhisattvas have firm and resolute intention?' The Buddha said: 'Śāriputra! Like all beings in Jambudvīpa (Jambudvīpa, the continent where we live), whether walking on land, or...' --------------------------------------------------------------------------------