English
English version: ‘Good woman, able to uphold, recite, and practice this Dharma gate,’ and so on. Here, in order to be free from the clinging of Samadhi (禅定), it shows that corresponding with the Dharma has five excellent merits: First, the Tathagata (如来) remembers and draws near; second, gathering blessings and virtue; third, praising the Dharma and practice; fourth, offerings from gods and others; fifth, extinguishing sins. What is meant by the Tathagata remembering and drawing near? The sutra says, ‘Upholding and reciting,’ and so on, ‘The Tathagata knows them with Buddha wisdom, the Tathagata sees them with Buddha eyes,’ and so on. Among them, ‘receiving’ is because of practicing recitation. ‘Holding’ is because of not being confused. If it is said ‘reading’ or ‘reciting,’ this speaks of the cause of upholding, reading in order to receive, reciting in order to hold. Moreover, ‘reading’ is because of practicing recitation. ‘Holding’ is because of comprehensively understanding the meaning. What is meant by gathering blessings and virtue? The sutra says, ‘All will attain immeasurable and boundless accumulations of merit,’ and so on. What is meant by praising the Dharma and practice? The sutra says, ‘Subhuti (须菩提)! In short, this sutra is inconceivable and immeasurable,’ and so on, this is praising the Dharma. Among them, ‘inconceivable’ is because it is only realized through self-awakening. ‘Immeasurable’ is because there is nothing equal or superior to it. The sutra says, ‘This Dharma gate, the Tathagata speaks for those who have awakened the Mahayana (大乘), speaks for those who have awakened the Supreme Vehicle,’ this is achieving the meaning of immeasurable. Among them, the other vehicles are not as good as it, so it is the Supreme Vehicle; because the afflictive obscurations and the wisdom obscurations are purified, it is the most excellent, it should be known. The sutra says, ‘If there is someone who can uphold, recite, and practice this sutra, and widely explain it to others,’ and so on, this is praising practice. Among them, the Tathagata knowing and seeing the achievement of immeasurable accumulations of merit, this is a general statement. ‘Inconceivable, immeasurable, and boundless’ is explaining it. Such people, and so on, are those who bear the burden of the Tathagata's Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提), meaning they bear the heavy burden of a Bodhisattva. The sutra says, ‘Subhuti! If one delights in the small Dharma, then they will not be able to uphold, recite, practice, or explain this sutra to others,’ this is referring to those of the Sravaka (声闻) and Pratyekabuddha (独觉) vehicles. The sutra says, ‘If there is a view of self,’ and so on, ‘upholding, there is no such reason,’ this is referring to someone with a view of self. --------------------------------------------------------------------------------
Chinese
见众生，而自谓菩萨者故。何者天等供养？经言“须菩提！在在处处，若有此经，一切世间天、人、阿修罗所应供养”等者。于中，以华、鬘、烧香、薰香、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？经言“若善男子、善女人，受持、读诵此经，为人轻贱”等故者。此毁辱事，有无量门，为显示此，故说轻贱。经言“当得阿耨多罗三藐三菩提”者，显示灭罪故。 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，具足故。于中，经言“须菩提！我念过去无量阿僧祇、阿僧祇劫”等者，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，乃至然灯佛故应知。过阿僧祇者，更过前故。亲承者，供养故。不空过者，常不离供养故。经言“须菩提！若有善男子、善女人，于后末世有受持、读诵、修行此经，所得功德，若我具说者，或有人闻，心则狂乱”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：“须菩提！当知是法门不可思议，果报亦不可思议。”此显示彼福体及果不可测量故。 经曰： 尔时，须菩提白佛言：“世尊！云何菩萨发阿耨多罗 现代汉语译本：见到众生，却自称为菩萨的原因。什么是天等供养？经文说：‘须菩提！在任何地方，如果存在这部经，一切世间的天、人、阿修罗都应当供养’等等。其中，用鲜花、花环、烧香、熏香、涂香、末香、衣服、伞盖、幢幡等来供养，恭敬礼拜、右绕，因此称为支提（佛塔或圣地）。什么是灭罪？经文说：‘如果善男子、善女人，受持、读诵这部经，被人轻贱’等等。这种毁辱的事情，有无数种方式，为了显示这一点，所以说轻贱。经文说：‘当得阿耨多罗三藐三菩提（无上正等正觉）’，这是显示灭罪的原因。 前面所说因为这个因缘出生无量阿僧祇多福，现在应当解释那无量阿僧祇的意义。威力，是成熟炽盛的原因。多，是具足的原因。其中，经文说：‘须菩提！我忆念过去无量阿僧祇、阿僧祇劫’等等，这是显示威力，也就是福聚的威力，因为他们所有的福聚远远超越，非常殊胜。这里，阿僧祇劫，乃至燃灯佛（过去佛名）时的事情。超过阿僧祇，是更加超过之前的。亲承，是供养的原因。不空过，是常常不离开供养的原因。经文说：‘须菩提！如果有善男子、善女人，在后来的末世能够受持、读诵、修行这部经，所得到的功德，如果我全部说出来，或许有人听了，心就会狂乱’等等，这是显示功德之多，或者成为狂乱的原因，或者得到乱心的结果。这种威力以及这种多，什么人能够说尽？所以经文说：‘须菩提！应当知道这个法门不可思议，果报也不可思议。’这是显示这种福德的本体以及果报不可测量。 经文说： 尔时，须菩提（佛陀的弟子）对佛说：‘世尊！云何菩萨发阿耨多罗
English
English version: Seeing sentient beings, yet calling oneself a Bodhisattva. What is meant by the offerings of gods and others? The sutra says, 'Subhuti! Wherever this sutra is present, it should be venerated by all the worlds of gods, humans, and asuras,' and so on. Among these, offerings are made with flowers, garlands, burning incense, fragrant incense, scented ointments, powdered incense, clothing, canopies, banners, and so on, with respectful prostrations and circumambulation to the right, hence it is called a stupa (or sacred place). What is meant by the eradication of sins? The sutra says, 'If good men and good women receive, uphold, read, and recite this sutra, they will be despised by others,' and so on. There are countless ways of being humiliated, and to show this, it is said to be despised. The sutra says, 'They will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment),' which shows the eradication of sins. What was said earlier, that countless Asamkhya (innumerable) merits arise from this cause, now the meaning of that countless Asamkhya should be explained. Power is the cause of maturity and intensity. Abundance is the cause of completeness. Among these, the sutra says, 'Subhuti! I remember countless Asamkhya, Asamkhya kalpas (eons) in the past,' and so on, which shows power, that is, the power of the accumulation of merit, because all their accumulations of merit are far superior and exceedingly excellent. Here, Asamkhya kalpas refers to the time of Dipankara Buddha (a past Buddha). To exceed Asamkhya is to exceed even what came before. To personally attend is the cause of making offerings. Not to pass in vain is the cause of constantly not being apart from making offerings. The sutra says, 'Subhuti! If there are good men and good women who, in the future degenerate age, can receive, uphold, read, and practice this sutra, the merits they obtain, if I were to fully describe them, some might hear and their minds would become deranged,' and so on, which shows the abundance of merit, or it may become the cause of derangement, or the result of obtaining a deranged mind. Who can fully describe this power and this abundance? Therefore, the sutra says, 'Subhuti! You should know that this Dharma-door is inconceivable, and its karmic rewards are also inconceivable.' This shows that the essence of this merit and its rewards are immeasurable. The sutra says: At that time, Subhuti (a disciple of the Buddha) said to the Buddha, 'World Honored One! How should a Bodhisattva generate the mind of Anuttara- --------------------------------------------------------------------------------
Chinese
三藐三菩提心？云何住？云何修行？云何降伏其心？” 佛告须菩提：“菩萨发阿耨多罗三藐三菩提心者，当生如是心：‘我应灭度一切众生，令入无余涅槃界。如是灭度一切众生已，而无一众生实灭度者。’何以故？须菩提！若菩萨有众生相、人相、寿者相，则非菩萨。何以故？须菩提！实无有法名为菩萨发阿耨多罗三藐三菩提心者。” 论曰： 此下第十五于证道时远离喜动。 依离障碍十二种中，为远离自取故，经言“须菩提白佛言：‘世尊！云何菩萨发菩提心、住、修行’”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，我灭度众生。”为对治此故，须菩提问当于彼时如所应住、如所修行、如所应降伏心，及世尊答“当生如是心”等。 又，经言“须菩提！若菩萨有众生”等者，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！实无有法名为菩萨发阿耨多罗三藐三菩提心”者。 经曰： “须菩提！于意云何？如来于然灯佛所，有法得阿耨多罗三藐三菩提不？” 须菩提白佛言：“不也。世尊！如我解佛所说义，佛于然灯佛所，无有法得阿耨多罗三藐三菩提。” 现代汉语译本： ‘什么是无上正等正觉之心（Anuttara-samyak-sambodhi-citta）？如何安住？如何修行？如何降伏其心？’ 佛告诉须菩提（Subhuti）: ‘菩萨发阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta）者，应当生起这样的心念：‘我应当灭度一切众生，令他们进入无余涅槃界（nirvana）。像这样灭度了一切众生之后，实际上没有一个众生被灭度。’为什么呢？须菩提！如果菩萨有众生相、人相、寿者相，那就不是菩萨。为什么呢？须菩提！实际上没有一种法可以被称为菩萨发阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta）。’ 论曰： 下面第十五部分是关于在证道时远离喜悦和激动。 依据远离障碍的十二种情况，为了远离自我的执取，经文中说‘须菩提（Subhuti）问佛说：‘世尊！菩萨如何发菩提心（Bodhi-citta）、安住、修行’等等。’为什么又要发起这最初的提问呢？将要进入证道的菩萨，自己看到获得殊胜之处，这样想：‘我这样安住，这样修行，这样降伏其心，我灭度众生。’为了对治这种情况，须菩提（Subhuti）问应当在那个时候如何如所应地安住、如何如所应地修行、如何如所应地降伏其心，以及世尊回答‘应当生起这样的心念’等等。 另外，经文中说‘须菩提（Subhuti）！如果菩萨有众生’等等，是为了显示我执的执取或者随眠。如果说‘我正在行菩萨乘’，这就是我执的执取。为了对治这种情况，经文中说‘须菩提（Subhuti）！实际上没有一种法可以被称为菩萨发阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta）’。 经文说： ‘须菩提（Subhuti）！你认为怎么样？如来（Tathagata）在燃灯佛（Dipankara Buddha）那里，有获得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi）的法吗？’ 须菩提（Subhuti）告诉佛说：‘不是的，世尊！根据我理解佛所说的意义，佛在燃灯佛（Dipankara Buddha）那里，没有获得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi）的法。’
English
English version: 'What is the mind of Anuttara-samyak-sambodhi-citta (unsurpassed, complete and perfect enlightenment)? How should it abide? How should it practice? How should it subdue the mind?' The Buddha told Subhuti (a disciple of the Buddha): 'Those who have aroused the mind of Anuttara-samyak-sambodhi-citta (unsurpassed, complete and perfect enlightenment) should generate such a thought: 'I must liberate all sentient beings and lead them into the realm of Nirvana (liberation) without remainder. After I have liberated all sentient beings in this way, in reality, not a single sentient being has been liberated.' Why? Subhuti! If a Bodhisattva (an enlightened being) has the perception of sentient beings, the perception of persons, or the perception of a life-span, then he is not a Bodhisattva. Why? Subhuti! In reality, there is no Dharma (teachings) that can be called the mind of a Bodhisattva who has aroused the mind of Anuttara-samyak-sambodhi-citta (unsurpassed, complete and perfect enlightenment).' Treatise says: The following fifteenth section is about staying away from joy and excitement when attaining the Path. Based on the twelve kinds of situations for staying away from obstacles, in order to stay away from self-grasping, the Sutra (Buddhist scripture) says, 'Subhuti (a disciple of the Buddha) asked the Buddha, 'World Honored One! How does a Bodhisattva (an enlightened being) arouse the Bodhi-citta (mind of enlightenment), abide, and practice?' etc.' Why is this initial question raised again? A Bodhisattva (an enlightened being) who is about to enter the Path of Enlightenment, seeing himself gaining a superior position, thinks: 'I abide in this way, I practice in this way, I subdue my mind in this way, and I liberate sentient beings.' To counteract this, Subhuti (a disciple of the Buddha) asks how one should abide, how one should practice, and how one should subdue the mind as appropriate at that time, and the World Honored One answers, 'One should generate such a thought,' etc. Furthermore, the Sutra (Buddhist scripture) says, 'Subhuti (a disciple of the Buddha)! If a Bodhisattva (an enlightened being) has sentient beings,' etc., to reveal the grasping or latent tendencies of self-attachment. If one says, 'I am practicing the Bodhisattva Vehicle,' this is the grasping of self. To counteract this, the Sutra (Buddhist scripture) says, 'Subhuti (a disciple of the Buddha)! In reality, there is no Dharma (teachings) that can be called the mind of a Bodhisattva (an enlightened being) who has aroused the mind of Anuttara-samyak-sambodhi-citta (unsurpassed, complete and perfect enlightenment).' The Sutra (Buddhist scripture) says: 'Subhuti (a disciple of the Buddha)! What do you think? Did the Tathagata (the thus-gone one, an epithet of the Buddha) obtain any Dharma (teachings) from Dipankara Buddha (a past Buddha) to attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment)?' Subhuti (a disciple of the Buddha) told the Buddha, 'No, World Honored One! According to my understanding of the meaning of what the Buddha said, the Buddha did not obtain any Dharma (teachings) from Dipankara Buddha (a past Buddha) to attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).' --------------------------------------------------------------------------------