English
English version: 'O virtuous men and virtuous women, if someone receives, upholds, reads, and recites this Sutra, they are despised and humiliated by others. Why is this so? It is because the sins and karmic debts of this person in their previous lives should have caused them to fall into evil realms. However, due to being despised and humiliated by others in this present life, their sins and karmic debts from previous lives are thereby extinguished, and they shall attain Anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment). Subhuti (one of the principal disciples of the Buddha)! I recall in the past, immeasurable Asamkhya (countless) Asamkhya kalpas (eons), before Dipamkara Buddha (a past Buddha), I encountered eighty-four billion Nayutas (a very large number) of hundreds of thousands of Buddhas. I personally served and made offerings to all of them without exception. Subhuti! To such immeasurable Buddhas, I personally served and made offerings to all of them without exception. If someone in the future, in the Dharma-ending age, can receive, uphold, read, and recite and practice this Sutra, the merit they obtain cannot be compared to the merit of my offerings to all those Buddhas, not even by one percent, not even by a fraction of a trillionth, not even by any calculation or analogy. Subhuti! If there are virtuous men and virtuous women who, in the future, in the Dharma-ending age, can receive, uphold, read, recite, and practice this Sutra, if I were to fully describe the merit they obtain, some people might hear it and become confused, bewildered, and disbelieving. Subhuti! Know that this Dharma gate is inconceivable, and its karmic rewards are also inconceivable.' Treatise says: Furthermore, what kind of karma do practitioners accomplish? Now, it reveals their practice karma. The verse says: 'It is not the realm of others, but only relies on the words of great beings (referring to the Buddha), and those who wish to hear and believe in this Dharma, can fulfill the unsurpassed realm. Receiving and upholding the true and wonderful Dharma, respecting it, the body will obtain blessings, and be far away from all obstacles, and can quickly realize the Dharma. Accomplishing various powers, obtaining great and wonderful karmic rewards, such excellent actions should be known in the practice of Dharma.' What meaning do these three lines of verse explain? There is the inconceivable, to show the inconceivable realm. Immeasurable means only the great beings (referring to the Buddha), not shared with Shravakas (hearers) and others, spoken for beings dwelling in the foremost Mahayana (Great Vehicle), this is to show reliance on great beings. Furthermore, it speaks of Mahayana, because the most wonderful Mahayana practice is supreme. If one believes in Hinayana (Small Vehicle) and others, they cannot hear this Dharma, this is to show those who wish to hear and are able to believe in this Dharma. As the Sutra says: 'In short, this Sutra has' --------------------------------------------------------------------------------
Chinese
不可思议不可称量无边功德，如来为发大乘者说、为发最上乘者说”故。希闻者，谓不可思议等文句。得不可思议等福德，显满足性故。以福德善根满足故，此说不可思议等文句。如经“皆成就不可思议、不可称、无有边、无量功德聚”故。如是人等则为荷担如来阿耨多罗三藐三菩提者，示现受持真妙法故。受持法者，即是荷担大菩提。如经“如是人等，则为荷担如来阿耨多罗三藐三菩提”故。在在处处供养者，当知是人必定成就无量功德。如经“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，以诸花香而散其处”故。受持读诵此经为人轻贱者，示现远离一切诸障故。何故为人轻贱而离诸障？以有大功德故。如经“是人先世罪业则为消灭”故。于然灯佛前供养诸佛功德，于后末世受持此法门功德福多于彼者，此示速证菩提法故，以多福德庄严速疾满足故。如经“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”故。当知是法门不可思议，果报亦不可思议者，此明何义？偈言“成种种势力，得大妙果报”故。所谓摄受四天王、释提桓因、梵天王等，成就势力故。若闻此事其心迷乱者，以彼果报 现代汉语译本： ‘不可思议、不可称量、无边功德’，这是如来为发大乘心者说，为发最上乘心者说的缘故。所谓希望听闻者，指的是‘不可思议’等文句。得到不可思议等的福德，是为了显示其满足的性质。因为福德和善根的满足，所以才说‘不可思议’等文句。如经文所说：‘皆成就不可思议、不可称、无有边、无量功德聚’的缘故。这样的人等于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，因为他们示现受持真正的妙法。受持佛法的人，就是荷担大菩提（Bodhi，觉悟）。如经文所说：‘这样的人等，就是荷担如来阿耨多罗三藐三菩提’的缘故。在在处处供养此经的人，应当知道这个人必定成就无量功德。如经文所说：‘在在处处如果有这部经，一切世间的天、人、阿修罗（Asura，非天）都应当供养，应当知道这个地方就是佛塔，都应当恭敬地作礼围绕，用各种花香来散布这个地方’的缘故。受持读诵这部经却被人轻贱的人，是为了示现远离一切诸障。为什么被人轻贱反而能远离诸障呢？因为有大功德的缘故。如经文所说：‘这个人前世的罪业就会消灭’的缘故。在然灯佛（Dipamkara Buddha，锭光佛）前供养诸佛的功德，与在后世末法时代受持这个法门的功德相比，后者福德更多，这是为了显示迅速证得菩提的方法，因为用众多的福德来庄严，可以迅速地满足。如经文所说：‘如果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，我所供养诸佛的功德，与此相比，百分之一都比不上，千万亿分之一乃至用算数譬喻都不能相比’的缘故。应当知道这个法门不可思议，果报也不可思议，这是说明什么意义呢？偈语说：‘成就种种势力，得到大的妙果报’的缘故。所谓摄受四天王（Four Heavenly Kings，四大天王）、释提桓因（Sakra Devanam Indra，帝释天）、梵天王（Brahma，大梵天）等，成就势力的缘故。如果听到这件事，内心迷乱的人，是因为他们的果报……
English
English version: 'Inconceivable, immeasurable, boundless merits,' this is what the Tathagata (如来，Thus Come One) speaks for those who have developed the Mahayana (大乘，Great Vehicle) mind, for those who have developed the supreme vehicle mind. Those who wish to hear refer to phrases such as 'inconceivable.' Obtaining inconceivable merits and virtues is to show its fulfilling nature. Because of the fulfillment of merits, virtues, and good roots, these phrases such as 'inconceivable' are spoken. As the sutra says, 'All achieve inconceivable, immeasurable, boundless, and immeasurable accumulations of merit.' Such people are those who bear the Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提， unsurpassed, complete, perfect enlightenment) of the Tathagata, because they demonstrate upholding the true and wonderful Dharma (法，teachings). Those who uphold the Dharma are those who bear the great Bodhi (菩提，enlightenment). As the sutra says, 'Such people are those who bear the Anuttara-samyak-sambodhi of the Tathagata.' In every place where offerings are made, know that this person will surely achieve immeasurable merits. As the sutra says, 'In every place where this sutra exists, all beings in the world, including gods, humans, and Asuras (阿修罗，demi-gods), should make offerings. Know that this place is a stupa (塔，pagoda), and all should respectfully bow, circumambulate, and scatter flowers and incense there.' Those who uphold, recite, and read this sutra but are despised by others are demonstrating the removal of all obstacles. Why are they despised but able to remove all obstacles? Because they have great merit. As the sutra says, 'The sins of this person's past lives will be extinguished.' The merit of making offerings to all Buddhas before Dipamkara Buddha (然灯佛，the Light-Making Buddha), compared to the merit of upholding this Dharma door in the future degenerate age, the latter has more merit. This is to show the method of quickly attaining Bodhi, because adorning with numerous merits can quickly fulfill it. As the sutra says, 'If someone in the future degenerate age can uphold, recite, and practice this sutra, the merit they obtain, compared to the merit of my offerings to all Buddhas, is not even one percent, not even one ten-millionth, and cannot be compared even with calculations and metaphors.' Know that this Dharma door is inconceivable, and its karmic retribution is also inconceivable. What meaning does this clarify? The verse says, 'Achieving various powers, obtaining great and wonderful karmic retributions.' This refers to gathering the Four Heavenly Kings (四天王，the four guardian gods), Sakra Devanam Indra (释提桓因，the lord of the gods), Brahma (梵天，the creator god), and others, achieving power. If someone's mind is confused upon hearing this, it is because of their karmic retribution... --------------------------------------------------------------------------------
Chinese
不可思议甚为胜妙，示非思量智境界故。住彼修行中成如是等功德，是故彼修行等业应知。如经“当知是法门不可思议，果报亦不可思议”故。 经曰：“尔时须菩提白佛言：‘世尊！云何菩萨发阿耨多罗三藐三菩提心？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故。’” 论曰：何故前说三种修行，今复重说，此有何胜？偈言： 于内心修行， 存我为菩萨， 此即障于心， 违于不住道。 此义云何？若菩萨于自身三种修行，生如是心：“我住于菩萨大乘，我如是修行，我如是降伏其心。”菩萨生此分别，则障于菩提行。偈言“于内心修行，存我为菩萨，此即障于心”故。障何等心？偈言“违于不住道”故。如经“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”故。 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 现代汉语译本 不可思议，极其殊胜微妙，因为它展示了非思量智慧的境界。安住于此修行之中，成就如此等等的功德，因此，这种修行等等的业应当被了解。正如经文所说：‘应当知道这个法门不可思议，其果报也不可思议’。 经文说：‘当时，须菩提（Subhuti）请示佛陀说：‘世尊！菩萨如何发起阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）？如何安住？如何修行？如何降伏其心？’佛陀告诉须菩提：‘菩萨发起阿耨多罗三藐三菩提心的人，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）。”像这样灭度一切众生之后，实际上没有一个众生真正被灭度。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！实际上没有一种法叫做菩萨发起阿耨多罗三藐三菩提心。’ 论中说：为什么前面已经说了三种修行，现在又重复说，这有什么殊胜之处呢？偈颂说： ‘于内心修行， 存我为菩萨， 此即障于心， 违于不住道。’ 这句偈颂是什么意思呢？如果菩萨在自身进行三种修行时，生起这样的心念：‘我安住于菩萨大乘，我这样修行，我这样降伏其心。’菩萨生起这种分别心，就会障碍菩提之行。偈颂说‘于内心修行，存我为菩萨，此即障于心’就是这个意思。障碍什么心呢？偈颂说‘违于不住道’就是这个意思。正如经文所说：‘为什么呢？须菩提！实际上没有一种法叫做菩萨发起阿耨多罗三藐三菩提心。’ 经文说：‘须菩提！你认为怎么样？如来（Tathagata）在然灯佛（Dipankara Buddha）那里，有得到阿耨多罗三藐三菩提的法吗？’须菩提回答佛陀说：‘没有。世尊！按照我对佛
English
English version Inconceivable, supremely excellent and wonderful, because it demonstrates the realm of wisdom beyond thought. Abiding in this practice, one achieves such merits, therefore, such practices and their karma should be understood. As the sutra says: 'It should be known that this Dharma gate is inconceivable, and its karmic rewards are also inconceivable.' The sutra says: 'At that time, Subhuti (须菩提) said to the Buddha: 'World Honored One! How does a Bodhisattva generate the mind of Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提心, unsurpassed, complete and perfect enlightenment)? How does he abide? How does he practice? How does he subdue his mind?' The Buddha told Subhuti: 'A Bodhisattva who generates the mind of Anuttara-samyak-sambodhi should give rise to this thought: 'I should liberate all sentient beings and lead them into the realm of Nirvana (涅槃) without remainder.' After liberating all sentient beings in this way, in reality, not a single sentient being is truly liberated. Why? Subhuti! If a Bodhisattva has the appearance of sentient beings, the appearance of persons, or the appearance of a life-span, then he is not a Bodhisattva. Why? Subhuti! In reality, there is no Dharma called a Bodhisattva generating the mind of Anuttara-samyak-sambodhi.' The treatise says: Why were three kinds of practice mentioned earlier, and now they are repeated? What is the superiority of this? The verse says: 'Practicing within the mind, Cherishing 'I' as a Bodhisattva, This obstructs the mind, And violates the path of non-abiding.' What is the meaning of this verse? If a Bodhisattva, in practicing the three kinds of practice within himself, gives rise to this thought: 'I abide in the Bodhisattva Mahayana, I practice in this way, I subdue my mind in this way,' the Bodhisattva, giving rise to this discrimination, will obstruct the Bodhi practice. The verse says, 'Practicing within the mind, cherishing 'I' as a Bodhisattva, this obstructs the mind,' that is the meaning. What mind does it obstruct? The verse says, 'Violates the path of non-abiding,' that is the meaning. As the sutra says: 'Why? Subhuti! In reality, there is no Dharma called a Bodhisattva generating the mind of Anuttara-samyak-sambodhi.' The sutra says: 'Subhuti! What do you think? Did the Tathagata (如来) obtain any Dharma from Dipankara Buddha (然灯佛) by which he attained Anuttara-samyak-sambodhi?' Subhuti replied to the Buddha: 'No, World Honored One! According to my understanding of the Buddha's --------------------------------------------------------------------------------