Chinese
经言“须菩提！譬如有人入闇”如是等，显示乏受用苦忍因缘对治。若为果报布施，便著于事而行舍施。于彼喜，于欲乐、苦受中不解出离，犹如入闇，不知“我何所趣。”彼喜、欲乐亦尔。若不著于事而行布施，如有眼丈夫，夜过日出，见种种色，随意所趣，应如是见。彼无明夜过，慧日出已，种种尔焰，如实见之。彼不知解出离欲乐、苦受故喜乐、欲乐。 经曰： “复次，须菩提！若有善男子、善女人，能于此法门受持、读诵、修行，则为如来以佛智慧悉知是人、悉见是人、悉觉是人，皆得成就无量无边功德聚。 “须菩提！若有善男子、善女人，初日分以恒河沙等身布施，中日分复以恒河沙等身布施，后日分复以恒河沙等身布施，如是舍恒河沙等无量身，如是百千万亿那由他劫以身布施。若复有人，闻此法门信心不谤，其福胜彼无量阿僧祇，何况书写、受持、读诵、修行、为人广说。 “须菩提！以要言之，是经有不可思议、不可称量、无边功德。此法门，如来为发大乘者说，为发最上乘者说。若有人能受持、读诵、修行此经，广为人说，如来悉知是人、悉见是人皆成就不可思议、不可称、无有边、无量功德聚。如是人等，则为荷担如来阿耨多罗三藐三菩 现代汉语译本： 如果说自性是存在的。 经文中说：‘须菩提（Subhuti，佛陀的弟子）！譬如有人进入黑暗’等等，这是为了显示缺乏受用、苦忍的因缘对治。如果为了果报而布施，就会执著于事物而行舍施。对于布施感到欢喜，对于欲乐、苦受不能理解如何出离，就像进入黑暗，不知道‘我将去向何方’。他们对于欢喜和欲乐也是如此。如果不执著于事物而行布施，就像有眼睛的丈夫，夜晚过去，太阳升起，看见各种颜色，随意前往想去的地方，应该这样看待。他们的无明之夜过去，智慧的太阳升起后，各种光芒，如实地看见它们。他们因为不知道如何解脱欲乐和苦受，所以才会对欢喜和欲乐执著。 经中说： ‘再者，须菩提（Subhuti）！如果有善男子、善女人，能够对此法门受持、读诵、修行，那么如来（Tathagata，佛陀的称号）以佛的智慧完全知晓这个人、完全看见这个人、完全觉悟这个人，他们都将成就无量无边的功德聚集。 ‘须菩提（Subhuti）！如果有善男子、善女人，在初日分以恒河沙（Ganges river sand，极多的数量）等同于自身数量的身体布施，中日分又以恒河沙（Ganges river sand）等同于自身数量的身体布施，后日分又以恒河沙（Ganges river sand）等同于自身数量的身体布施，这样舍弃恒河沙（Ganges river sand）等无量的身体，像这样经过百千万亿那由他（nayuta，古印度数字单位）劫以身体布施。如果又有人，听闻此法门后信心不诽谤，他的福德胜过前者无量阿僧祇（asamkhya，古印度数字单位），更何况是书写、受持、读诵、修行、为他人广泛解说。 ‘须菩提（Subhuti）！总而言之，这部经有不可思议、不可称量、无边的功德。此法门，如来（Tathagata）是为发大乘心的人说的，是为发最上乘心的人说的。如果有人能够受持、读诵、修行此经，广泛地为他人解说，如来（Tathagata）完全知晓这个人、完全看见这个人，他们都将成就不可思议、不可称量、无有边际、无量的功德聚集。这样的人等，就是荷担如来（Tathagata）的阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）。’
English
English version: As it is said that self-nature exists. The sutra says, 'Subhuti (佛陀的弟子)! For example, if someone enters darkness,' and so on, this shows the antidote to the causes and conditions of suffering from lack of enjoyment and endurance. If one gives alms for the sake of karmic rewards, one becomes attached to things and practices giving. One rejoices in it, and does not understand how to escape from desires, pleasures, and suffering, just like entering darkness, not knowing 'where I am going.' Their joy and desires are also like that. If one gives alms without being attached to things, like a man with eyes, after the night passes and the sun rises, sees various colors, and goes wherever he pleases, one should see it like this. Their night of ignorance has passed, and after the sun of wisdom has risen, various rays of light truly see them. They are attached to joy and desires because they do not know how to liberate themselves from desires, pleasures, and suffering. The sutra says: 'Furthermore, Subhuti (佛陀的弟子)! If there are good men and good women who can receive, uphold, read, recite, and practice this Dharma gate, then the Tathagata (佛陀的称号) will fully know this person with the wisdom of the Buddha, fully see this person, and fully awaken this person, and they will all attain immeasurable and boundless accumulations of merit. 'Subhuti (佛陀的弟子)! If there are good men and good women who, in the first part of the day, give away bodies as numerous as the sands of the Ganges (Ganges river sand, 极多的数量), in the middle part of the day, again give away bodies as numerous as the sands of the Ganges (Ganges river sand), and in the last part of the day, again give away bodies as numerous as the sands of the Ganges (Ganges river sand), thus giving away countless bodies like the sands of the Ganges (Ganges river sand), and giving alms with their bodies for hundreds of thousands of millions of nayutas (nayuta, 古印度数字单位) of kalpas. If there is another person who, upon hearing this Dharma gate, has faith and does not slander it, their merit will surpass the former by immeasurable asamkhyas (asamkhya, 古印度数字单位), how much more so if they write, receive, uphold, read, recite, practice, and widely explain it to others. 'Subhuti (佛陀的弟子)! In short, this sutra has inconceivable, immeasurable, and boundless merit. This Dharma gate is spoken by the Tathagata (佛陀的称号) for those who have aroused the Mahayana mind, and for those who have aroused the supreme Mahayana mind. If there is someone who can receive, uphold, read, recite, and practice this sutra, and widely explain it to others, the Tathagata (佛陀的称号) will fully know this person and fully see this person, and they will all attain inconceivable, immeasurable, boundless, and immeasurable accumulations of merit. Such people are bearing the burden of the Tathagata's (佛陀的称号) anuttara-samyak-sambodhi (无上正等正觉).' --------------------------------------------------------------------------------
Chinese
提。何以故？须菩提！若乐小法者，则于此经不能受持、读诵、修行、为人解说。若有我见、众生见、人见、寿者见，于此法门能受持、读诵、修行、为人解说者，无有是处。 “须菩提！在在处处，若有此经，一切世间天、人、阿修罗所应供养。当知此处则为是塔，皆应恭敬作礼围绕，以诸华香而散其处。 “复次，须菩提！若善男子、善女人，受持、读诵此经，为人轻贱。何以故？是人先世罪业应堕恶道，以今世人轻贱故，先世罪业则为消灭，当得阿耨多罗三藐三菩提。 “须菩提！我念过去无量阿僧祇、阿僧祇劫，于然灯佛前，得值八千四亿那由他百千万诸佛，我皆亲承供养，无空过者。须菩提！如是无量诸佛，我皆亲承供养，无空过者。若复有人，于后世末世能受持、读诵、修行此经，所得功德，我所供养诸佛功德，于彼百分不及一，千万亿分乃至算数譬喻所不能及。 “须菩提！若有善男子、善女人，于后世末世有受持、读诵、修行此经，所得功德，若我具说者，或有人闻，心则狂乱，疑惑不信。须菩提！当知是法门不可思议，果报亦不可思议。” 论曰： 此下第十四离寂静味。 依离障碍十二种中，为离阙少智资粮故，经言“复次，须菩提！若有善男子、 现代汉语译本： 佛陀说：'须菩提，这是为什么呢？须菩提！如果有人喜欢小乘佛法，那么他们就不能接受、奉持、读诵、修行这部经，也不能为他人解说。如果有人执着于我见（认为有‘我’的错误观念），众生见（认为有‘众生’的错误观念），人见（认为有‘人’的错误观念），寿者见（认为有寿命长短的错误观念），却说能接受、奉持、读诵、修行这部经，并且为他人解说，这是不可能的。 '须菩提！无论在什么地方，只要有这部经存在，一切世间的天人、人类、阿修罗（非天，一种神道）都应当供养。应当知道这个地方就是佛塔，都应该恭敬地行礼围绕，用各种鲜花和香来散布在这个地方。 '再者，须菩提！如果善男子、善女人，受持、读诵这部经，却被人轻视、侮辱。这是为什么呢？这是因为这个人前世的罪业本应堕入恶道，由于今生被人轻贱的缘故，前世的罪业就消除了，将来能够证得阿耨多罗三藐三菩提（无上正等正觉，最高的智慧）。' '须菩提！我回忆过去无量阿僧祇（极大的数字单位）、阿僧祇劫（极长的时间单位）之前，在然灯佛（过去佛的名字）面前，遇到八千四亿那由他（极大的数字单位）百千万诸佛，我都亲自侍奉供养，没有虚度光阴。须菩提！像这样无量诸佛，我都亲自侍奉供养，没有虚度光阴。如果又有人，在后世末法时代能够受持、读诵、修行这部经，所得到的功德，比起我供养诸佛的功德，连百分之一都比不上，千万亿分之一也比不上，甚至用算术譬喻都无法比拟。 '须菩提！如果在后世末法时代，有善男子、善女人受持、读诵、修行这部经，所得到的功德，如果我详细解说，或许有人听了会心生狂乱，疑惑不信。须菩提！应当知道这个法门不可思议，果报也不可思议。' 论曰： 以下第十四部分是关于远离寂静之味的讨论。 依据远离障碍的十二种方法，为了远离缺少智慧资粮的障碍，经中说：'再者，须菩提！若有善男子、
English
English version: The Buddha said: 'Furthermore, Subhuti, why is this? Subhuti, if one delights in the lesser teachings, they will not be able to receive, uphold, recite, practice, and explain this Sutra to others. If one has an ego-view (the mistaken notion of a 'self'), a sentient being-view (the mistaken notion of 'sentient beings'), a person-view (the mistaken notion of 'persons'), or a lifespan-view (the mistaken notion of a fixed lifespan), and claims to be able to receive, uphold, recite, practice, and explain this Dharma, there is no such possibility. 'Moreover, Subhuti, wherever this Sutra is found, all the beings of the world, including gods, humans, and asuras (demigods), should make offerings to it. Know that this place is a stupa (a sacred monument), and all should respectfully bow and circumambulate it, scattering flowers and incense there. 'Furthermore, Subhuti, if good men or good women receive, uphold, and recite this Sutra, they may be despised and belittled by others. Why is this? It is because the karmic offenses of this person from past lives should have caused them to fall into evil realms. However, because they are despised and belittled in this life, their past karmic offenses are eradicated, and they will attain Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment).' 'Subhuti, I recall that in the past, immeasurable asamkhyas (incalculable numbers), asamkhya kalpas (immeasurably long periods of time) ago, before Dipankara Buddha (a past Buddha), I encountered eighty-four hundred million nayutas (large numbers) of hundreds of thousands of Buddhas. I personally served and made offerings to them all, without wasting any time. Subhuti, I personally served and made offerings to such immeasurable Buddhas, without wasting any time. If someone in the future, in the Dharma-ending age, can receive, uphold, recite, and practice this Sutra, the merit they obtain cannot be compared to the merit I obtained from making offerings to all those Buddhas, not even by one percent, not even by one ten-millionth of a percent, not even by any mathematical analogy. 'Subhuti, if in the future, in the Dharma-ending age, good men or good women receive, uphold, recite, and practice this Sutra, and I were to fully describe the merit they obtain, some people might become confused, agitated, and disbelieving. Subhuti, know that this Dharma is inconceivable, and its karmic rewards are also inconceivable.' Treatise says: The following fourteenth section is a discussion on distancing oneself from the taste of tranquility. Based on the twelve methods of distancing oneself from obstacles, in order to distance oneself from the obstacle of lacking the resources of wisdom, the Sutra says: 'Furthermore, Subhuti, if good men or good women,' --------------------------------------------------------------------------------
Chinese
善女人，能于此法门受持、读诵、修行”等。此中，为离三摩提攀缘，显示与法相应有五种胜功德：一、如来忆念亲近，二、摄福德，三、赞叹法及修行，四、天等供养，五、灭罪。何者如来忆念亲近？经言“受持读诵”等，“如来以佛智知彼、如来以佛眼见彼”等。于中，受者，习诵故。持者，不妄故。若读若诵者，此说受持因故，为欲受故读，为欲持故诵。又复，读者，习诵故。持者，总览义故。何者摄福德？经言“皆得成就无量无边功德聚”等。何者赞叹法及修行？经言“须菩提！以要言之，是经有不可思议、不可称量”等，此为赞叹法。于中，不可思者，唯自觉故。不可称者，无有等及胜故。经言“此法门，如来为发大乘者说，为发最上乘者说”者，此成就不可称义。于中，余乘不及故最上，烦恼障、智障净故最胜应知。经言“若有人能受持、读诵、修行此经，广为人说”等者，此为赞叹修行。于中，如来知、见成就无量功德聚者，是总说也。不可思、不可称、不可量者，解释故。如是人等，则为荷担如来阿耨多罗三藐三菩提者，谓肩负菩萨重担故。经言“须菩提！若乐小法者，则于此经不能受持、读诵、修行、为人解说”者，谓声闻、独觉乘者故。经言“若有我等见”乃至“受持，无有是处”者，谓有人我 现代汉语译本： ‘善女人，能够对此法门受持、读诵、修行’等等。这里，为了远离三摩提（Samadhi，禅定）的攀缘，显示与法相应有五种殊胜功德：一、如来忆念亲近，二、摄取福德，三、赞叹法及修行，四、天等供养，五、灭除罪业。 什么叫做如来忆念亲近？经文说‘受持读诵’等等，‘如来以佛智知彼、如来以佛眼见彼’等等。其中，受者，是学习背诵的缘故。持者，是不忘失的缘故。如果说是读或者诵，这是说受持的原因，为了想要接受所以读，为了想要记住所以诵。而且，读者，是学习背诵的缘故。持者，是全面理解意义的缘故。 什么叫做摄取福德？经文说‘皆得成就无量无边功德聚’等等。 什么叫做赞叹法及修行？经文说‘须菩提（Subhuti）！总而言之，这部经有不可思议、不可称量’等等，这是赞叹法。其中，不可思议，是因为唯有自己觉悟才能体会。不可称量，是因为没有相等以及胜过的。经文说‘此法门，如来为发大乘者说，为发最上乘者说’，这是成就不可称量的意义。其中，其余的乘不及它所以是最上乘，烦恼障、智障清净的缘故所以是最殊胜的，应当知道。经文说‘若有人能受持、读诵、修行此经，广为人说’等等，这是赞叹修行。其中，如来知、见成就无量功德聚，这是总的说法。不可思、不可称、不可量，是解释它的缘故。像这样的人等等，就是荷担如来阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）的人，是说肩负菩萨的重担的缘故。经文说‘须菩提！如果喜欢小法的人，就不能够对此经受持、读诵、修行、为人解说’，是说声闻（Sravaka）、独觉（Pratyekabuddha）乘的人的缘故。经文说‘若有我等见’乃至‘受持，没有这样的道理’，是说有人我（见）