Chinese
解说此修多罗处，常应供养彼地分，即为支提”等。于中，以华、鬘、烧香、熏香、涂香、末香、衣、盖、幢幡等供养，恭敬礼拜、右绕故，名支提。 何者灭罪？如经“彼若为人轻贱，甚轻贱”乃至“当得菩提”等故。此毁辱事，有无量门，为显示此，故复言甚轻贱。经言“当得佛菩提”者，显示罪灭故。 前所说以此因缘出生无量阿僧祇多福者，今当解释彼无量阿僧祇义应知。威力者，成熟炽然故。多者，具足胜大故。于中，如经“须菩提！我忆阿僧祇、过阿僧祇劫前”如是等，此显示威力故，即是福聚威力，以彼所有福聚远绝高胜故。此中，阿僧祇劫者，乃至燃灯佛故应知。过阿僧祇者，更过前故。亲近者，供养故。不空过者，常不离供养故。若复经言“须菩提！若善男子、善女人，所得福聚，若我说者，若有人闻，心则狂乱”如是等，此显示多故，或为狂因，或得乱心果应知。 此之彼威力及彼多等，何人能说？是故经言：“复次，须菩提！此法门不可思议，果报亦不可思议。”此显示彼福体及果不可测量故。 为远离自取故，经言“须菩提言：‘云何菩萨大乘中发心应住’”等。何故复发起此初时问也？将入证道菩萨，自见得胜处，作是念：“我如是住，如是修行，如是降伏心， 现代汉语译本：解释这部修多罗（Sutra，经）的地方，常常应该供养那片土地，就如同供养支提（Caitya，佛塔）一样。这里，用鲜花（华）、花环（鬘）、烧香、熏香、涂香、末香、衣服、伞盖、幢幡等来供养，恭敬礼拜、右绕，所以称为支提。 什么可以灭罪呢？就像经文所说：‘如果这个人被人轻贱，非常轻贱’乃至‘当得菩提（Bodhi，觉悟）’等等。这种毁辱的事情，有无量的途径，为了显示这一点，所以又说非常轻贱。经文说‘当得佛菩提’，是显示罪业消灭的缘故。 前面所说因为这个因缘出生无量阿僧祇（Asamkhya，无数）多福的人，现在应当解释那无量阿僧祇的意义。威力，是成熟炽盛的缘故。多，是具足殊胜广大的缘故。其中，如经文所说：‘须菩提（Subhuti）！我忆念阿僧祇、超过阿僧祇劫（Kalpa，时劫）之前’等等，这显示威力，就是福聚的威力，因为他们所有的福聚远远超越，高妙殊胜的缘故。这里，阿僧祇劫，乃至燃灯佛（Dipamkara Buddha）的时候应当知道。超过阿僧祇，是更加超过之前的缘故。亲近，是供养的缘故。不空过，是常常不离开供养的缘故。如果经文又说：‘须菩提！如果善男子、善女人，所得的福聚，如果我说了，如果有人听了，心就会狂乱’等等，这显示众多，或者成为狂乱的原因，或者得到乱心的结果应当知道。 这其中的威力以及众多等等，什么人能够说尽呢？所以经文说：‘复次，须菩提！此法门不可思议，果报亦不可思议。’这显示那福德的本体以及果报不可测量。 为了远离自以为是，经文说：‘须菩提言：‘云何菩萨（Bodhisattva）大乘（Mahayana）中发心应住’等等。’为什么又发起这最初时候的提问呢？将要进入证道的菩萨，自己见到得到殊胜之处，这样想：‘我应该这样安住，这样修行，这样降伏内心，
English
English version: Explaining this Sutra (Sutra), one should always make offerings to that piece of land, just as one would offer to a Caitya (Caitya, Stupa). Here, offering with flowers (华), garlands (鬘), burning incense, scented incense, scented paste, powdered incense, clothing, canopies, banners, etc., respectfully bowing and circumambulating to the right, is why it is called a Caitya. What can extinguish sins? As the Sutra says, 'If this person is despised, greatly despised' even 'will attain Bodhi (Bodhi, enlightenment)' etc. There are countless ways to be humiliated, and to show this, it is said to be greatly despised. The Sutra says 'will attain Buddha Bodhi', which shows that sins are extinguished. Having previously stated that countless Asamkhya (Asamkhya, innumerable) people are born with much merit because of this cause, now the meaning of that countless Asamkhya should be explained. Power is because of maturity and flourishing. Much is because of being complete with superior greatness. Among them, as the Sutra says, 'Subhuti (Subhuti)! I remember Asamkhya, past Asamkhya Kalpas (Kalpa, eon) ago' etc., this shows power, which is the power of the accumulation of merit, because all their accumulations of merit are far beyond, high and excellent. Here, Asamkhya Kalpas should be known as far back as Dipamkara Buddha (Dipamkara Buddha). Past Asamkhya is even more past than before. Closeness is because of offering. Not passing in vain is because of constantly not being apart from offering. If the Sutra also says, 'Subhuti! If a good man or good woman, the accumulation of merit obtained, if I were to speak of it, if someone were to hear it, their mind would be deranged' etc., this shows much, or it becomes the cause of derangement, or the result of obtaining a deranged mind should be known. Who can fully describe this power and this much? Therefore, the Sutra says, 'Furthermore, Subhuti! This Dharma gate is inconceivable, and the karmic retribution is also inconceivable.' This shows that the essence of that merit and the karmic retribution are immeasurable. To avoid self-conceit, the Sutra says, 'Subhuti said: 'How should a Bodhisattva (Bodhisattva) who has aroused the mind in the Mahayana (Mahayana) abide' etc.' Why is this initial question raised again? A Bodhisattva who is about to enter the path of enlightenment, seeing that they have attained a superior state, thinks: 'I should abide in this way, practice in this way, subdue my mind in this way,' --------------------------------------------------------------------------------
Chinese
我灭度众生。”为对治此故，须菩提问当于彼时如所应住、如所应修行、如所应降伏其心，世尊答“应生如是心”等。又，经言“须菩提！若菩萨众生等想转”者，为显我执取或随眠故。若言“我正行菩萨乘”，此为我取。对治彼故，经言“须菩提！无有法发行菩萨乘”者。为离无教授故，经言“须菩提！有法如来于燃灯如来所”等。又，经言“须菩提！若有法如来得正觉者，燃灯如来则不授记：‘汝当得’”等，此有何意？“若正觉法可说，如彼燃灯如来所说者，我于彼时便得正觉，燃灯如来则不授记言‘汝当得’等；以彼法不可说故，我于彼时不得正觉，是故与我授记。”此是其义应知。又，何故彼法不可说？如经“须菩提！如来者，即是真如”故。如清净故，名为如来，以如不可说故，作此说。清净如名为真如，犹如真金。或言：“燃灯如来所，于法不得正觉，世尊后时，自得正觉。”为离此取故，经言“须菩提！若人如是言：‘如来正觉阿耨多罗三藐三菩提’者”等。又，经言“须菩提！如来所正觉法，于是中不实不妄”者，显示真如无二故。云何不实？谓言说故。不妄者，谓彼正觉不无世间言说故。经言“是故如来说一切法即是佛法”者，此何义？显一切法、法如清净故。如者，遍一切法故，此是其义。又 现代汉语译本： ‘我灭度众生。’为了对治这种想法，须菩提（Subhuti，佛陀的弟子）问，当在那时，应该如何安住，应该如何修行，应该如何降伏其心。世尊（Bhagavan，佛陀的尊称）回答‘应生如是心’等等。 又，经文说‘须菩提！若菩萨众生等想转’，是为了显示我执取或随眠（anusaya，潜在的烦恼）。如果说‘我正在行菩萨乘（Bodhisattva-yana，菩萨的道路）’，这就是我取。为了对治这种我取，经文说‘须菩提！无有法发行菩萨乘’。 为了避免没有教授的情况，经文说‘须菩提！有法如来于燃灯如来（Dipamkara Buddha，过去佛）所’等等。 又，经文说‘须菩提！若有法如来得正觉（samyak-sambuddha，完全觉悟），燃灯如来则不授记：‘汝当得’等等’，这有什么含义？‘如果正觉之法是可以说的，就像燃灯如来所说的那样，我那时就应该已经得到正觉，燃灯如来就不会授记说‘你将来会得到’等等；因为那个法是不可说的，所以我那时没有得到正觉，因此他才给我授记。’这应该是这个意思。 又，为什么那个法是不可说的呢？就像经文所说‘须菩提！如来（Tathagata，佛陀的称号）者，即是真如（Tathata，事物的真实本性）’。就像清净的缘故，被称为如来，因为如是不可说的，所以这样说。清净的如被称为真如，就像真金一样。或者说：‘在燃灯如来那里，没有得到正觉，世尊后来自己得到了正觉。’为了避免这种执取，经文说‘须菩提！若人如是言：‘如来正觉阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）’者’等等。 又，经文说‘须菩提！如来所正觉法，于是中不实不妄’，显示真如没有二元性。为什么说不实？因为是言说的缘故。说不妄，是因为那个正觉并非没有世间的言说。 经文说‘是故如来说一切法即是佛法’，这是什么意思？显示一切法、法的如是清净的缘故。如，遍及一切法，这就是它的含义。又
English
English version: 'I liberate sentient beings.' To counteract this, Subhuti (Buddha's disciple) asks how one should abide, how one should practice, and how one should subdue one's mind at that time. The Blessed One (Bhagavan, an epithet of the Buddha) answers 'One should generate such a mind,' and so on. Furthermore, the sutra says, 'Subhuti! If a Bodhisattva's thought turns to the notion of sentient beings,' this is to reveal the clinging to self or latent defilements (anusaya, underlying afflictions). If one says, 'I am practicing the Bodhisattva-yana (Bodhisattva's path),' this is clinging to self. To counteract this clinging, the sutra says, 'Subhuti! There is no dharma by which one embarks on the Bodhisattva-yana.' To avoid the absence of instruction, the sutra says, 'Subhuti! There is a dharma where the Tathagata (Buddha's title) was with Dipamkara Buddha (past Buddha),' and so on. Furthermore, the sutra says, 'Subhuti! If there were a dharma by which the Tathagata attained perfect enlightenment (samyak-sambuddha, complete enlightenment), Dipamkara Buddha would not have made the prediction: 'You will attain',' and so on. What is the meaning of this? 'If the dharma of perfect enlightenment were something that could be spoken, as Dipamkara Buddha spoke it, then I would have already attained perfect enlightenment at that time, and Dipamkara Buddha would not have made the prediction 'You will attain,' and so on; because that dharma is unspeakable, I did not attain perfect enlightenment at that time, and therefore he made the prediction to me.' This is the meaning that should be understood. Furthermore, why is that dharma unspeakable? As the sutra says, 'Subhuti! The Tathagata (Buddha's title) is none other than Suchness (Tathata, the true nature of things).' Just like purity, it is called Tathagata, because Suchness is unspeakable, therefore it is said in this way. Pure Suchness is called True Suchness, like true gold. Or it is said: 'At Dipamkara Buddha's place, he did not attain perfect enlightenment; the Blessed One later attained perfect enlightenment on his own.' To avoid this clinging, the sutra says, 'Subhuti! If someone says, 'The Tathagata has attained perfect enlightenment of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment),' and so on. Furthermore, the sutra says, 'Subhuti! The dharma that the Tathagata has perfectly awakened to is neither unreal nor false,' revealing that True Suchness has no duality. Why is it said to be unreal? Because it is spoken. It is said to be not false because that perfect enlightenment is not without worldly speech. The sutra says, 'Therefore, the Tathagata says that all dharmas are the Buddha-dharma,' what is the meaning of this? It reveals that all dharmas, the Suchness of dharmas, are pure. Suchness pervades all dharmas, this is its meaning. Furthermore, --------------------------------------------------------------------------------
Chinese
，彼一切法，法体不成就，为安立第一义故，经言“须菩提！一切法者，悉是非法，是名一切法”故。 为入证道故，经言“须菩提！譬如有人，妙身大身”如是等，显示入证道时，得智慧故离慢。云何得智？有二种智故，谓摄种性智及平等智。若得智已，得生如来家，得决定绍佛种，此为摄种性智。得此智已，能得妙身。若于此家，长夜愿生，既得生已，便得彼身，是名妙身平等智。复有五种平等因缘，谓：粗恶平等，法无我平等，断相应平等，无悕望心相应平等，一切菩萨证道平等。得此等故，得为大身，摄一切众生大身故。于彼身中，安立非自、非他故，经言“如来所说有人妙身大身，即非身，是故如来说名妙身大身”等，此于妙身等中安立第一义。如是等，是为得智慧。云何离慢？如经“若菩萨作是言”等。此云何可知？若作是念：“我灭度众生，我是菩萨。”应知此是慢者，非实义菩萨。为显示此故，经言“是故如来说一切法无众生”，若菩萨有众生念，则不得妙身、大身故。彼上求佛地中，为净国土三摩钵帝故，经言：“须菩提！若菩萨作是言：‘我当成就庄严国土。’则非菩萨。”此义为于共见正行中转故，为断彼故，安立第一义，经言“即非庄严如来，说名庄严国土”等。又，经言“须菩提！ 现代汉语译本：所有这些法，其法体并不成立，为了安立第一义的缘故，经中说：‘须菩提（Subhuti）！一切法，都不是法，这才叫做一切法。’ 为了进入证悟之道，经中说：‘须菩提（Subhuti）！譬如有人，有妙身、大身’等等，这是为了显示进入证悟之道时，因为获得智慧而远离我慢。如何获得智慧？因为有两种智慧，即摄种性智和平等智。如果获得了摄种性智，就能生于如来家，决定能继承佛种，这就是摄种性智。获得此智后，就能得到妙身。如果对于这个家，长久以来都希望能够往生，既然已经往生，就能得到那个身，这就是妙身平等智。还有五种平等因缘，即：粗恶平等，法无我平等，断相应平等，无希望心相应平等，一切菩萨证道平等。因为得到这些平等，所以能成为大身，是摄受一切众生的大身。在那身中，安立非自、非他，所以经中说：‘如来说的有人有妙身、大身，即非身，所以如来说名为妙身、大身’等等，这是在妙身等等之中安立第一义。这些等等，是为了获得智慧。如何远离我慢？如经中所说：‘若菩萨作是言’等等。这如何得知？如果这样想：‘我灭度众生，我是菩萨。’应当知道这是有我慢的人，不是真正意义上的菩萨。为了显示这个道理，经中说：‘所以如来说一切法无众生’，如果菩萨有众生之念，就不能得到妙身、大身。 在那上求佛地的过程中，为了清净国土三摩钵帝（Samapatti）的缘故，经中说：‘须菩提（Subhuti）！如果菩萨这样说：‘我应当成就庄严国土。’那就不是菩萨。’这个意义是为了在共见正行中转变，为了断除这种想法，安立第一义，经中说：‘即非庄严，如来说名为庄严国土’等等。又，经中说：‘须菩提（Subhuti）！’