English
English version Samyak-saṃbodhi (Perfect Enlightenment). Commentary: Vasubandhu said that this is the second manifestation of receiving and upholding the true and wonderful Dharma. Among them, the first clarifies that those with great capacity uphold and recite this sutra to shoulder Bodhi (Enlightenment), and the second shows that the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna) and ordinary people cannot listen and receive it. This is the beginning. It means that those who receive and uphold this sutra should be able to attain Bodhi. Although they have not yet attained it, they will surely attain it in the future, so it is said to be shouldering. 'Shouldering' means to bear, and 'carrying' means to lift up. It means that those who receive and uphold this sutra are responsible for bearing and lifting up the attainment of Bodhi. Why? Subhūti, if those who delight in the Small Vehicle are attached to the view of self (ātma-dṛṣṭi, the view that there is a 'self'), the view of person (pudgala-dṛṣṭi, the view that there is a 'person'), the view of sentient beings (sattva-dṛṣṭi, the view that there are 'sentient beings'), and the view of a life span (jīva-dṛṣṭi, the view that there is a length of 'life'), then they cannot listen, receive, recite, or explain this sutra to others. Commentary: Vasubandhu said that this is the second passage. Those who delight in the Small Vehicle refer to the Two Vehicles. Those who are attached to the views of self, etc., refer to ordinary people. Asaṅga said that this major passage is the third part, simultaneously clarifying the previous two situations. Subhūti, wherever this sutra is present, all the gods (Deva), humans (Manusya), and asuras (Asura) in the world should make offerings. It should be known that this place is a Stūpa (Pagoda), and all should respectfully bow, circumambulate, and scatter various flowers and incense in this place. Commentary: Vasubandhu said that this is the third passage, explaining that this sutra should be respected everywhere. Asaṅga said that this is the fourth part, explaining that gods and humans make offerings to this sutra. Furthermore, Subhūti, if good men and good women receive, uphold, and recite this sutra, and if they are despised by others, the sins of these people from their past lives should have caused them to fall into evil destinies (Durgati, bad realms). Because they are despised in this life, the sins of their past lives are eliminated, and they should attain anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). Commentary: Vasubandhu said that this is the fourth passage, explaining the transformation of karmic obstacles. As stated in the Abhidharma texts, there are five situations for creating karma: first, being instigated by others, without one's own joy; second, being persuaded by others, acting reluctantly; third, being without knowledge, such as infants and animals; fourth, being fundamentally attached, knowingly committing sins, mostly by renunciants; fifth, being confused and mistaken, not recognizing what is being done, mostly by laypeople. The first three types of karma may not necessarily lead to hell, while the latter two types of karma will definitely lead to hell. These latter two types of karma should have been received, but because one is able to receive, uphold, and recite this sutra, the heavy karma of past lives is transformed into the light contempt of this life. --------------------------------------------------------------------------------
Chinese
人轻毁。故应堕恶道之业并即消灭也。此据中容受持之者若起增上心持诵之者罪顿消灭。亦非为人轻毁转重令轻也。若其下劣心受持之者未必罪灭也。又释若时报俱不定者即总消灭。报定时不定者即当来应受之者转之现世轻受也。由如是故。虽少信受其福多前所舍身命也。无著云此为第五灭罪。于中有三。初明灭罪。次于后末世等显示多福故。次当知是经等显示福体及果不可测量故。前中有二。初明罪灭次我念过去等显示威力。此初也。谓由听闻持诵此经故。依学无分别智证二空理。二障都亡尽名真灭罪也。谓由愚痴故分别恶业罪生。若听闻经得智慧故断除分别。即是罪从心生还从心灭也。由持此经当得真灭罪故。于现在中亦得回重轻受也。 须菩提我念过去无量阿僧祇劫于然灯佛前得值八百四千万亿那由他诸佛悉皆供养承事无空过者。 述曰。此依世亲第五文速证佛菩提法也。于中初举自所得福。次校他受持德。此初也阿僧祇劫者。小乘教说从一至十。十十成百。十百成千。十千成万。十万成亿。如是六十番积数故名一阿僧祇也。今大乘准华严。一百二十番积数成一阿僧祇。仍万万为亿。亿亿成兆等也。于燃灯佛前即谓第三僧祇已前也。第三僧祇初逢燃灯佛故。那由他者千万数。谓在燃灯佛前逢八百四 现代汉语译本 人被轻视侮辱，因此本应堕入恶道的业障也会立即消灭。这是指以中等程度的信心接受和持诵此经的人，如果以更强的增上心持诵，罪业会立刻消灭。这并不是说将原本严重的罪业转为轻微，而是直接消灭。如果以低劣的信心受持此经，未必能消灭罪业。另一种解释是，如果罪报的时间和方式都不确定，那么罪业就会完全消灭；如果罪报的时间确定但方式不确定，那么本来应该在未来承受的罪报就会转变为在现世中轻轻承受。正因为如此，即使是稍微信受此经，所获得的福报也远远超过之前所舍弃的生命。无著（Asanga）菩萨说，这是第五种灭罪的方式。其中有三个方面：首先是阐明灭罪的原理；其次是在末法时代等情况下显示持诵此经的多福；最后是说明此经的福德和果报是不可估量的。在第一个方面中，又分为两个部分：首先是阐明罪业的消灭；其次是通过‘我念过去’等经文来显示经文的力量。这里是第一个部分，即通过听闻和持诵此经，依靠学习无分别智来证悟人空和法空的道理，两种障碍完全消失，这才是真正的灭罪。因为愚痴，才会分别产生恶业罪障；如果听闻此经而获得智慧，就能断除分别，这就是罪从心生，还从心灭的道理。由于持诵此经能够获得真正的灭罪，所以在现在也能将原本应该重受的罪业转为轻受。 须菩提（Subhuti），我回忆过去无量阿僧祇劫（asamkhya kalpas，无数个大劫）时，在燃灯佛（Dipankara Buddha）前，遇到八百四千万亿那由他（nayuta，极大的数目）诸佛，全都供养承事，没有错过任何一位。 述曰：这是依据世亲（Vasubandhu）菩萨的第五种速证佛菩提的方法。其中首先举出自己所得的福报，然后比较他人受持此经的功德。这里是第一个方面。阿僧祇劫，小乘佛教说是从一到十，十十成百，十百成千，十千成万，十万成亿，这样六十番累积的数，称为一个阿僧祇。现在大乘佛教按照《华严经》的说法，一百二十番累积的数成一个阿僧祇。仍然是以万万为亿，亿亿成兆等等。在燃灯佛前，指的是第三阿僧祇劫之前。因为第三阿僧祇劫开始时遇到了燃灯佛。那由他，是千万数，指的是在燃灯佛前遇到八百四
English
English version People are despised and humiliated, therefore, the karmic obstacles that should lead to evil paths will be immediately eliminated. This refers to those who accept and uphold this sutra with moderate faith. If they uphold and recite it with stronger adhimukti, the sins will be eliminated immediately. This does not mean turning originally serious sins into minor ones, but directly eliminating them. If one accepts and upholds this sutra with inferior faith, the sins may not be eliminated. Another explanation is that if the time and manner of karmic retribution are uncertain, then the sins will be completely eliminated; if the time of karmic retribution is certain but the manner is uncertain, then the karmic retribution that should have been suffered in the future will be transformed into being lightly suffered in this life. Precisely because of this, even if one has slight faith in this sutra, the blessings obtained will far exceed the lives previously abandoned. Asanga (无著) Bodhisattva said that this is the fifth way to eliminate sins. There are three aspects to it: first, to clarify the principle of eliminating sins; second, to show the great blessings of upholding and reciting this sutra in the Dharma Ending Age and other situations; and finally, to explain that the merit and retribution of this sutra are immeasurable. In the first aspect, it is further divided into two parts: first, to clarify the elimination of sins; second, to show the power of the sutra through passages such as 'I remember the past'. This is the first part, that is, by listening to and upholding this sutra, relying on learning non-discriminating wisdom to realize the truth of the emptiness of persons and the emptiness of dharmas, the two kinds of obstacles completely disappear, and this is the true elimination of sins. Because of ignorance, evil karmic obstacles are produced through discrimination; if one hears this sutra and gains wisdom, one can cut off discrimination, which is the principle that sins arise from the mind and are also eliminated from the mind. Because upholding and reciting this sutra can lead to true elimination of sins, one can also transform the sins that should have been heavily suffered into being lightly suffered in the present. Subhuti (须菩提), I recall that in the past, during immeasurable asamkhya kalpas (阿僧祇劫, countless great eons), before Dipankara Buddha (燃灯佛), I encountered eight hundred four million nayutas (那由他, extremely large numbers) of Buddhas, and I made offerings and served them all without missing a single one. Commentary: This is based on Vasubandhu's (世亲) fifth method of quickly attaining Buddhahood. Among them, first, he cites the blessings he has obtained, and then compares the merits of others who uphold this sutra. This is the first aspect. Asamkhya kalpa, Hinayana Buddhism says that from one to ten, ten tens become a hundred, ten hundreds become a thousand, ten thousands become ten thousand, ten ten thousands become a hundred thousand, and so on, accumulating sixty times, is called one asamkhya. Now, Mahayana Buddhism, according to the Avatamsaka Sutra, accumulates one hundred and twenty times to form one asamkhya. It is still a hundred million as a hundred million, a hundred million as a trillion, and so on. Before Dipankara Buddha, it refers to before the third asamkhya kalpa. Because Dipankara Buddha was encountered at the beginning of the third asamkhya kalpa. Nayuta is a number of ten million, referring to encountering eight hundred and four --------------------------------------------------------------------------------
Chinese
千万亿个那庾多佛。于中二法供养承事无空过者。然此但其数不论恒沙者。谓所逢佛极少也。谓此且说随于一地二地等中所逢诸佛。非谓前二僧祇但逢尔所佛也。且依古旧相传说。释迦佛于初僧祇逢五恒河沙佛。第二僧祇逢六恒河沙佛。第三僧祇逢七恒河沙者。是则前二僧祇逢无量佛。何独尔许耶。故知且据随何时分逢者说也。又涅槃说。初依菩萨逢五恒沙佛。第二依六恒沙乃至第四依菩萨逢八恒沙佛。其第四依者即第十地菩萨。故知二僧祇逢无量佛也。然有宗说。初僧祇逢七万五千佛。第二僧祇逢七万六千佛。第三僧祇逢七万七千佛也。无著云此显示威力。谓远绝高胜故名威力。于中有二。此初文也。 若复有人于后末世能受持读诵此经所得功德于我所供养诸佛功德百分不及一千万亿分乃至算数譬喻所不能及。 述曰。世亲释云此第二以他受持功德而校量也。谓供养诸佛但是福门助菩提法。听闻持诵能生慧解破裂生死故也。谓菩萨虽复余行百千诸行。若不修习慧波罗蜜。终不能得识达道理契证真如断除分别生死根本。是故听闻速证菩提也。无著云此文。第二文也。 须菩提若善男子善女人于后末世有受持读诵此经所得功德我若具说者或有人闻心则狂乱狐疑不信。 述曰。世亲第六文也。于 现代汉语译本 千万亿个那庾多佛（Nayuta Buddhas，极多的佛）。在这些佛面前，以二法（指财供养和法供养）供养承事，没有虚度光阴的。然而，这里所说的只是一个数字，并没有达到恒河沙数那么多。这是说所遇到的佛非常少。这里所说的只是随于一地、二地等中所遇到的诸佛，不是说前两个阿僧祇劫（Asankhyeya kalpas，极长的时间单位）只遇到了这么多的佛。而且依据古老的传说，释迦佛（Sakyamuni Buddha）在第一个阿僧祇劫遇到了五恒河沙（Ganges sands，极大的数量）的佛，第二个阿僧祇劫遇到了六恒河沙的佛，第三个阿僧祇劫遇到了七恒河沙的佛。这样说来，前两个阿僧祇劫就遇到了无量的佛，怎么会只有这么一点呢？所以要知道，这里只是根据随时的因缘所遇到的佛来说的。又《涅槃经》（Nirvana Sutra）说，初依菩萨遇到了五恒河沙的佛，第二依遇到了六恒河沙，乃至第四依菩萨遇到了八恒河沙的佛。这第四依就是第十地菩萨。所以要知道，两个阿僧祇劫遇到了无量的佛。然而有宗派说，第一个阿僧祇劫遇到了七万五千佛，第二个阿僧祇劫遇到了七万六千佛，第三个阿僧祇劫遇到了七万七千佛。无著（Asanga）说，这显示了威力。所谓远离绝妙高胜，所以叫做威力。其中有二，这是初文。 ‘若复有人于后末世能受持读诵此经所得功德于我所供养诸佛功德百分不及一千万亿分乃至算数譬喻所不能及。’ 世亲（Vasubandhu）解释说，这是第二，用他人受持的功德来校量。说供养诸佛只是福德之门，辅助菩提之法。听闻持诵能生智慧，破裂生死。菩萨即使修行百千种行，如果不修习慧波罗蜜（Prajnaparamita，智慧到彼岸），终究不能识达道理，契证真如（Tathata，事物的真实如是），断除分别生死的根本。所以听闻佛法能迅速证得菩提。无著说，这是第二文。 ‘须菩提（Subhuti），若善男子善女人于后末世有受持读诵此经所得功德我若具说者或有人闻心则狂乱狐疑不信。’ 世亲说是第六文。于