English
Achieving immeasurable and boundless accumulations of merit, and so on. The third is praising the Dharma and practice. As the sutra says in concise terms, this sutra has inconceivable merits, and so on. The fourth is the offerings from devas (gods) and others. As the sutra says, wherever this sutra is present, and so on. The fifth is the eradication of sins. As the sutra says, those who uphold, recite, and chant this sutra, even if they are despised by others, will eventually attain the corresponding results, and so on. This is the first part. It means that those who uphold, recite, and chant this sutra are truly planting the seeds of Bodhi (enlightenment) with their righteous retribution body, and it is a true Dharma offering. All worldly treasures offered are incomparable to this. Because of this, the Tathagata (Buddha), with his Buddha wisdom, always fully knows this person, always fully sees this person with his Buddha eyes, and is close to and mindful of this person. 'Subhuti (one of the principal disciples of the Buddha), if there are good men and good women who, in the first part of the day, give away as many bodies as there are sands in the Ganges River, and in the middle part of the day, again give away as many bodies as there are sands in the Ganges River, and in the last part of the day, also give away as many bodies as there are sands in the Ganges River, and do so for countless hundreds of thousands of millions of kalpas (eons), if there is someone who hears this sutra and generates faith without opposition, their merit surpasses the former, how much more so if they write, uphold, recite, chant, and explain it to others.' Vasubandhu (an influential Buddhist monk and scholar) explains that this is an example for comparison. Among them, it first clarifies that giving away life is extremely great. Secondly, it shows that the merit of believing in the sutra is superior. Giving away the body in three periods of the day is just a hypothetical situation. 'Faith without opposition' means that if someone hears this sutra, even if they cannot uphold, recite, and chant it, but generate pure faith and rejoice in the merit, their merit surpasses the former. Why is this so? Because in the cycle of birth and death, even if one gives up their life, they will ultimately not be able to attain the Bodhi Dharmakaya (Dharma body of enlightenment). Although a lifetime of faith has not yet generated wisdom and understanding, because of faith, they will hear the Dharma, increase wisdom, and surely become a Buddha, so their merit is great. Because they have already generated the intention to follow the Dharma. 'Subhuti (one of the principal disciples of the Buddha), in short, this sutra has inconceivable, immeasurable, and boundless merits. The Tathagata (Buddha) speaks it for those who aspire to the Mahayana (Great Vehicle), and for those who aspire to the Supreme Vehicle.' Vasubandhu (an influential Buddhist monk and scholar) says that the following explains these two 'reasons'. Among them, there are six 'furthermore'. First, it shows that this sutra is difficult to hear, but it can cause people to generate faith. Those with great capacity can understand it, while those with small capacity cannot. As the sutra says, 'In short', and so on. Second, it shows upholding --------------------------------------------------------------------------------
Chinese
真妙法故。谓受持妙法即是荷担菩提。如经如是人等。三者示现是人必定成就无量功德。谓此经在处皆可尊重。如经在在处处等。四者示现远离一切诸障故。谓转障。如经受持读诵此经若为人轻贱等。五者明速证佛菩提法。如经若复有人于后末世等。六者示现成就种种势力得大妙果故。谓明经威势。如经善女人于后末世等。就初中有二。初彰经德大次持诵福圆。此初也。不可思议者非情思之可议。不可称量者非语言而可称说。为大乘者说者谓定性大乘。为最上乘者说者。谓不定性大乘。谓亦有二乘性故。谓此妙法最极难量。小乘意乐下劣不能于此经而发趣。故云为发大乘者说也。无著云。就此赞法及修行之中有三。一者赞叹教法。二叹修行者。三若乐小法者下双明二种。此初叹法也。为发大乘者说等者。成前不可思议等也。 若有人能受持读诵广为人说如来悉知是人悉见是人皆得成就不可量不可称无有边不可思议功德。 述曰。世亲云此第二明持诵福圆也。谓由此法为大乘说故。有受持等者必获无上菩提不可思议功德。故于彼生少信者便胜舍多身命也。无著云。就此第二叹修行之中有三。初持诵等故佛所摄受。次明此人成就胜德。后明肩负菩提重担。此初二文也。 如是人等则为荷担如来阿耨多罗 现代汉语译本：因为这是真正的妙法。意思是受持妙法就是承担菩提。如经文所说‘如是人等’。第三，显示这个人必定成就无量的功德。意思是这部经所在之处都应该受到尊重。如经文所说‘在在处处等’。第四，显示远离一切诸种障碍的缘故。意思是能够转化障碍。如经文所说‘受持读诵此经若为人轻贱等’。第五，阐明迅速证得佛菩提之法。如经文所说‘若复有人于后末世等’。第六，显示成就种种势力，得到极大妙果的缘故。意思是阐明经文的威势。如经文所说‘善女人于后末世等’。在最初的部分中有两点。首先彰显经文的功德广大，其次是受持读诵的福德圆满。这是最初的部分。‘不可思议’是指非情思所能议论，‘不可称量’是指非语言所能称说。‘为大乘者说’是指为定性大乘根器的人说，‘为最上乘者说’是指为不定性大乘根器的人说。意思是说，这部妙法最极难量，小乘的意乐下劣，不能对这部经产生兴趣。所以说是为发大乘心的人说的。无著菩萨说，就此赞法及修行之中有三点：一是赞叹教法，二是赞叹修行者，三是‘若乐小法者’以下，同时阐明两种情况。这是最初的赞叹教法。‘为发大乘者说等’，成就了前面所说的不可思议等含义。 ‘若有人能受持读诵广为人说，如来悉知是人，悉见是人，皆得成就不可量、不可称、无有边、不可思议功德。’ 述曰：世亲菩萨说，这是第二点，阐明受持读诵的福德圆满。因为这部法是为大乘根器的人说的，所以能够受持等的人，必定获得无上菩提的不可思议功德。因此，对于这部经产生少许信心，也胜过舍弃众多的身命。无著菩萨说，就这第二点，赞叹修行之中有三点：首先是受持读诵等，所以被佛所摄受；其次是阐明这个人成就殊胜的功德；最后是阐明肩负菩提的重担。这是最初的两段经文。 ‘如是人等，则为荷担如来阿耨多罗（anuttara，无上）
English
English version: Because this is the true and wonderful Dharma. It means that upholding the wonderful Dharma is to shoulder Bodhi. As the sutra says, 'Such people, etc.' Third, it shows that this person will surely achieve immeasurable merits. It means that this sutra should be respected wherever it is. As the sutra says, 'Everywhere, etc.' Fourth, it shows that one is far away from all kinds of obstacles. It means to transform obstacles. As the sutra says, 'If one upholds, reads, and recites this sutra and is despised by others, etc.' Fifth, it clarifies the method of quickly attaining Buddha's Bodhi. As the sutra says, 'If there is someone in the future, etc.' Sixth, it shows the achievement of various powers and the attainment of great and wonderful fruits. It means to clarify the power of the sutra. As the sutra says, 'Good woman in the future, etc.' There are two points in the initial part. First, it highlights the greatness of the sutra's merits, and second, the perfection of the merits of upholding and reciting it. This is the initial part. 'Inconceivable' means that it cannot be discussed by emotions and thoughts, and 'immeasurable' means that it cannot be described by language. 'Speaking for those of the Mahayana' refers to speaking for those with a fixed Mahayana nature, and 'speaking for those of the Supreme Vehicle' refers to speaking for those with an unfixed Mahayana nature. It means that this wonderful Dharma is extremely difficult to measure, and the aspirations of the Hinayana are inferior and cannot generate interest in this sutra. Therefore, it is said to be spoken for those who have developed the Mahayana mind. Asanga (无著) said that there are three points in praising the Dharma and practice: first, praising the teachings; second, praising the practitioners; and third, from 'If one delights in the small Dharma,' both situations are clarified. This is the initial praise of the Dharma. 'Speaking for those who have developed the Mahayana mind, etc.' fulfills the aforementioned meaning of inconceivable, etc. 'If someone can uphold, read, recite, and widely explain it to others, the Tathagata (如来) knows this person, sees this person, and all attain immeasurable, incalculable, boundless, and inconceivable merits.' Commentary: Vasubandhu (世亲) said that this is the second point, clarifying the perfection of the merits of upholding and reciting. Because this Dharma is spoken for those of the Mahayana nature, those who can uphold it, etc., will surely obtain the inconceivable merits of unsurpassed Bodhi. Therefore, having a little faith in this sutra is better than giving up many lives. Asanga said that in this second point, there are three points in praising the practice: first, upholding and reciting, etc., so it is accepted by the Buddha; second, clarifying that this person achieves excellent merits; and finally, clarifying the burden of shouldering Bodhi. These are the initial two passages. 'Such people, etc., are shouldering the Anuttara (阿耨多罗, unsurpassed) -------------------------------------------------------------------------------- 三藐三菩提。
Chinese
述曰。世亲云此为第二示现受持真妙法故。于中初明大机持诵为荷菩提。次显二乘凡夫不能听受。此初也。谓受持之者当能证获菩提。虽现未得后必得故故言荷担。荷谓荷负担谓担揭。言受持者则为负揭得菩提故。 何以故须菩提若乐小法者着我见人见众生见寿者见则于此经不能听受读诵为人解说。 述曰。世亲云此第二文。乐小法者谓即二乘。着我等者谓即凡夫也。无著云。此大文第三双明前二也。 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。 述曰。世亲云第三在处皆可尊重也。无著云此为第四天等供养也。 复次须菩提善男子善女人受持读诵此经若为人轻贱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。 述曰。世亲云此第四转障也。如对法论说故。思造业有五。谓一者他所教敕。谓自无喜乐。二者他所劝请。谓俯仰而作。三者无所了知。谓婴孩畜生之类。四者根本执着。谓知罪而作。多分出家之类。五者颠倒分别。谓不识为作。多分在家之类。前三造业未必堕地狱。后二造业定堕地狱。此后二业造已应受。由能受持读诵此经故。转先重业现世为 现代汉语译本 三藐三菩提（Samyak-saṃbodhi，正等正觉）。 述曰：世亲（Vasubandhu）说，这是第二次示现受持真实微妙之法。其中，首先阐明大根器者持诵此经是为了承担菩提（Bodhi，觉悟），其次显示二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，声闻乘和缘觉乘）和凡夫不能听受。这是开始。意思是受持此经的人应当能够证得菩提，虽然现在尚未得到，但将来必定得到，所以说是承担。‘荷’是荷负，‘担’是担起。意思是受持此经的人就是负起和担起获得菩提的责任。 何以故？须菩提（Subhūti），如果喜爱小法的人，执着于我见（ātma-dṛṣṭi，认为有‘我’的见解）、人见（pudgala-dṛṣṭi，认为有‘人’的见解）、众生见（sattva-dṛṣṭi，认为有‘众生’的见解）、寿者见（jīva-dṛṣṭi，认为有寿命长短的见解），那么对于这部经，就不能听受、读诵、为人解说。 述曰：世亲说，这是第二段经文。喜爱小法的人，指的就是二乘。执着于我等见解的人，指的就是凡夫。无著（Asaṅga）说，这段大文是第三部分，同时阐明了前面的两种情况。 须菩提，在在处处，如果有人之处有这部经，一切世间的天（Deva）、人（Manusya）、阿修罗（Asura）都应当供养。应当知道这个地方就是佛塔（Stūpa），都应当恭敬、作礼、围绕，用各种鲜花和香来散布这个地方。 述曰：世亲说，这是第三段，说明在任何地方都应该尊重此经。无著说，这是第四部分，说明天人等供养此经。 复次，须菩提，善男子、善女人受持读诵这部经，如果被人轻贱，这个人前世的罪业本应堕入恶道（Durgati，不好的去处），因为今世被人轻贱的缘故，前世的罪业就消灭了，应当得到阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）。 述曰：世亲说，这是第四段，说明转变业障。如《对法论》所说，造业有五种情况：一是他人教唆，自己没有喜乐；二是他人劝请，勉强而为；三是无所了知，如婴孩畜生之类；四是根本执着，明知是罪而为之，多为出家之人；五是颠倒分别，不认识所作之事，多为在家之人。前三种造业未必堕入地狱，后两种造业必定堕入地狱。这后两种业造下后本应受报，由于能够受持读诵这部经的缘故，将先世的重业转为现世的轻贱。