English
English version Repentance. The immortal testified that there was no anger. The king was thus spared harm. The commentary says: 'Not only is there no suffering, but there is also joy, because of compassion.' ○ Twofold manifestation. Why is this so? When I was dismembered in the past, if I had the perception of self (attachment to the appearance of self), the perception of person (attachment to the appearance of person), the perception of sentient beings (attachment to the appearance of sentient beings), or the perception of a life-span (attachment to the appearance of a life-span), I would have given rise to anger. Two references to many lives to prove continuous patience. Subhuti (name of Buddha's disciple), furthermore, remember that in the past, for five hundred lifetimes, I practiced as an immortal of patience (an immortal who cultivates patience). In those lifetimes, I had no perception of self, no perception of person, no perception of sentient beings, and no perception of a life-span. Accumulated suffering leads to the ripening of patience and thus to joy. It is only because it corresponds to right concentration and compassion. The verse says: 'Free from the perception of self and hatred, there is truly no suffering. Sharing joy with compassion is the fruit of such ascetic practices.' ○ Two exhortations to abandon perceptions in order to be patient. The commentary says: 'If a Bodhisattva does not abandon the perception of self, sees suffering as suffering, and desires to abandon the Bodhi mind, therefore, he is exhorted to abandon perceptions.' Asanga (name of a Bodhisattva) says: 'To counteract the causes of impatience, there are three kinds of suffering, namely, the suffering of transmigration, the suffering of conflict with sentient beings, and the suffering of lack of resources.' ○ Text two ○ First, a general statement. Therefore, Subhuti, a Bodhisattva should abandon all perceptions and generate the mind of Anuttara-Samyak-Sambodhi (the mind of unsurpassed, complete, perfect enlightenment). If one generates the mind by abandoning perceptions, even if one encounters great suffering, one will not abandon it. Asanga says: 'Abandoning all perceptions means abandoning these three kinds of suffering.' ○ Second, separate manifestation two ○ First, counteracting the suffering of impatience with transmigration. One should not generate the mind by dwelling on form. One should not generate the mind by dwelling on sound, smell, taste, touch, or dharma. One should generate a mind that dwells nowhere. If the mind has a dwelling place, then it is a non-dwelling place. Therefore, the Buddha said: 'A Bodhisattva's mind should not dwell on form when giving alms.' ○ First, it is clearly stated that flowing is the cause of suffering (the origin of suffering), and turning is the truth of suffering (the truth of suffering). Asanga says: 'If one is attached to form, etc., then one will be exhausted in the suffering of transmigration. Therefore, the Bodhi mind will not arise.' Later, evidence is cited. The previous saying of giving without dwelling is cited, which fully contains the six perfections (generosity, ethics, patience, diligence, concentration, and wisdom), proving this text. ○ Second, counteracting the suffering of impatience with conflict. Subhuti, a Bodhisattva should give alms in this way for the benefit of all sentient beings. The Tathagata said that all perceptions are non-perceptions. He also said that all sentient beings are non-sentient beings. Asanga says: 'Since one acts for sentient beings.' --------------------------------------------------------------------------------
Chinese
施。云何于彼生瞋。由不能无众生想故。众生相违时即生疲乏故。显示人无我法无我。论云。诸相者众生相也。非相者无我也。阴中见我是众生相。一切众生者五阴法也。非众生者。阴空故法无我也。乏受用苦配在后断。九断能证无体非因疑。论云。于证果中无道。云何彼于果为能作因○断之文二○初断疑。 须菩提。如来是真语者。实语者。如语者。不诳语者。不异语者 佛所有说皆如其事。今说证果何疑不然。真语者。说佛身大菩提法也。是真智故。实语者。说小乘四谛。谛是实义。如语者说大乘法有真如小乘无也。不异语者。说三世授记等事更无参差。佛将此四语不诳众生。是故秦译加不诳语○二离执。 须菩提。如来所得法。此法无实无虚 无实者。如言说性非有故。无虚者。不如言说自性故有○十断如遍有得无得疑。论云。若圣人以无为真如法得名。彼真如一切时处恒有。何故有得者有不得○断之文二○初举喻断疑。 须菩提。若菩萨心住于法而行布施。如人入闇则无所见。若菩萨心不住法而行布施。如人有目日光明照见种种色 论云。无智住法。心不清净故不得。有智不住法心清净故得。有目者如得对治法。日光者如所治闇尽能治现前。空喻真如。色喻性上万德○二赞经功德二○初总 标。 须菩提。当来之世。若有善男子善女人。能于此经受持读诵。则为如来以佛智慧。悉知是人悉见是人。皆得成就无量无边功德 无著云。读诵者此说受持因故。为欲受故读。为欲持故诵。论云。受持修行。依总持法故。读诵修行依闻慧广故。是则从他闻法内自思惟。得修行智也。故偈云修从他及内○二别显十。初舍命不如二○初舍命福。 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。后日分亦以恒河沙等身布施。如是无量百千万亿劫。以身布施 偈云。以事及时大福中胜福德○二信经福。 若复有人。闻此经典信心不逆。其福胜彼。何况书写受持读诵为人解说 信经劣于持说。多命胜于前喻○二余乘不测。 须菩提。以要言之。是经有不可思议不可称量无边功德 偈云。非余者境界无著云。不可思议者唯自觉故。不可称量者。无有等及胜故○三依大心说。 如来为发大乘者。说为发最上乘者说 最上者一佛乘也○四具德能传。 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。如是人等。则为荷担如来阿耨多罗三藐三菩提 成就等者。偈云。满足无上界。荷担者。无著云。肩负菩 现代汉语译本： 须菩提，在未来的时代，如果有善男子、善女人，能够接受、奉持、读诵这部经，那么如来以佛的智慧，完全知晓这个人，完全看见这个人，他们都能够成就无量无边的功德。无著菩萨说：‘读诵，这里说的是接受奉持的原因，因为想要接受所以读，因为想要奉持所以诵。’论中说：‘接受奉持和修行，是依靠总持法门的缘故；读诵和修行，是依靠听闻佛法而增长智慧的缘故。’这就是从他人那里听闻佛法，然后在内心自己思惟，从而获得修行的智慧。所以偈颂说，修行来自他人和自身。下面分别显示十种（福德），首先是舍命不如（信经）。首先是舍命的福德。 须菩提，如果有人在初日分（早晨）用像恒河沙一样多的身体来布施，中日分（中午）又用像恒河沙一样多的身体来布施，后日分（下午）也用像恒河沙一样多的身体来布施，这样经过无量百千万亿劫，都用身体来布施。偈颂说：‘用事物和时间来衡量，（信经的）大福胜过（舍身布施的）福德。’下面是信经的福德。 如果又有人，听闻这部经典，生起信心而不违逆，他的福德胜过前面（舍身布施的人）。更何况是书写、受持、读诵，并且为他人解说呢？信经的福德比受持和解说要差，（但信经的福德）比前面用生命布施的譬喻要殊胜。下面是其他乘（的修行者）无法测度的。 须菩提，总而言之，这部经有不可思议、不可称量、无边的功德。偈颂说：‘不是其他（修行者）的境界。’无著菩萨说：‘不可思议，是因为唯有自证才能了解；不可称量，是因为没有相等和胜过它的。’下面是依据大乘心来说的。 如来是为发大乘心的人说这部经，是为发最上乘心的人说这部经。最上乘就是一佛乘。下面是具备德行的人才能传讲。 如果有人能够接受、奉持、读诵，并且广泛地为他人解说，如来完全知晓这个人，完全看见这个人，他们都能够成就不可量、不可称、无有边、不可思议的功德。这样的人，就是承担如来阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）的重任。成就等等，偈颂说：‘满足无上的境界。’承担，无著菩萨说：‘肩负菩（提的重任）。’
English
English version: Subhuti (须菩提), in the ages to come, if there are good men and good women who can receive, uphold, read, and recite this Sutra, then the Tathagata (如来), with the wisdom of the Buddha, will fully know these people and fully see these people, and they will all attain immeasurable and boundless merits. Asanga (无著) said: 'Reading and reciting, here it speaks of the cause of receiving and upholding; because one wants to receive, one reads; because one wants to uphold, one recites.' The treatise says: 'Receiving, upholding, and practicing are based on the Dharani (总持) method; reading, reciting, and practicing are based on hearing the Dharma and increasing wisdom.' This is hearing the Dharma from others and then contemplating it within oneself, thereby obtaining the wisdom of practice. Therefore, the verse says that practice comes from others and oneself. The following separately reveals ten (kinds of merit), first, sacrificing life is not as good as (believing in the Sutra). First is the merit of sacrificing life. Subhuti, if someone were to give away as many bodies as there are sands in the Ganges River in the first part of the day (morning), and again give away as many bodies as there are sands in the Ganges River in the middle part of the day (noon), and again give away as many bodies as there are sands in the Ganges River in the last part of the day (afternoon), and do so for countless hundreds of thousands of millions of kalpas (劫), always giving away bodies. The verse says: 'Measuring with things and time, the great merit (of believing in the Sutra) surpasses the merit (of giving away bodies).' The following is the merit of believing in the Sutra. If there is someone who, upon hearing this Sutra, generates faith without opposition, their merit surpasses the former (person who gave away bodies). How much more so if they write, receive, uphold, read, recite, and explain it to others? The merit of believing in the Sutra is inferior to receiving, upholding, and explaining, (but the merit of believing in the Sutra) is more excellent than the previous analogy of giving away life. The following is what other vehicles (of practice) cannot fathom. Subhuti, in short, this Sutra has inconceivable, incalculable, and boundless merits. The verse says: 'It is not the realm of others (practitioners).' Asanga said: 'Inconceivable, because only self-realization can understand; incalculable, because there is nothing equal to or surpassing it.' The following is based on the Mahayana (大乘) mind. The Tathagata speaks this Sutra for those who have aroused the Mahayana mind, and speaks it for those who have aroused the Supreme Vehicle mind. The Supreme Vehicle is the One Buddha Vehicle. The following is that only those with virtue can transmit it. If someone can receive, uphold, read, recite, and widely explain it to others, the Tathagata fully knows this person and fully sees this person, and they will all attain immeasurable, incalculable, boundless, and inconceivable merits. Such people are shouldering the responsibility of the Tathagata's Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed, complete enlightenment). Attainment and so on, the verse says: 'Fulfills the supreme realm.' Shouldering, Asanga said: 'Bearing the Bodhi (菩提) (responsibility on the shoulders).' -------------------------------------------------------------------------------- 提重担故○五乐小不堪。
Chinese
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 六所在如塔。 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 七转罪为佛。 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 轻贱者。总包于中或打或骂故。隋译云。轻贱甚轻贱。无著云。此毁辱事有无量门故。复云。甚轻贱当得菩提者罪灭故○八超事多尊。论云。示现速证菩提法故○文二○初供佛多中全具福。 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 那由他者。十亿为洛叉。十洛叉为俱胝。十俱胝为那由他○二持经多中少分福。 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 九具闻则疑。 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 十总结幽邃。 须菩提。当知是经义 现代汉语译本： 提重担的缘故○五是乐于小法的人不堪领受此经。 什么缘故呢？须菩提（Subhuti，佛陀的弟子）。如果有人乐于小法，就会执着于我见、人见、众生见、寿者见。这样的人就不能听受、读诵、为他人解说这部经。○六有此经的地方如同佛塔。 须菩提，无论在什么地方，只要有这部经存在，一切世间的天人阿修罗（Asura，一种神道）都应该供养。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这个地方。○七转罪业为成佛的因缘。 再者，须菩提，善男子善女人，如果受持读诵这部经，却被人轻贱，这是因为这个人前世的罪业应该堕入恶道。由于今世被人轻贱的缘故，前世的罪业就消灭了，应当证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。轻贱包含了各种情况，或者被打骂。隋朝的译本说：‘轻贱，非常轻贱。’无著（Asanga，印度佛教大师）说：‘这种毁辱的事情有很多种。’又说：‘被人非常轻贱，反而能够得到菩提，是因为罪业消灭的缘故。’○八超越世事，非常尊贵。论中说：‘这是为了示现迅速证得菩提的方法。’○分为两部分○首先是供养佛陀的功德多，其中完全具备福德。 须菩提，我回忆过去无量阿僧祇劫（Asankhya kalpa，极长的时间单位），在燃灯佛（Dipankara Buddha，过去佛之一）面前，遇到八百四千万亿那由他（Nayuta，古代印度数字单位）诸佛，全都供养承事，没有空过的时候。那由他，十亿为洛叉（Laksha），十洛叉为俱胝（Koti），十俱胝为那由他。○第二是受持经典的功德多，其中少部分福德。 如果有人，在后世末法时代，能够受持读诵这部经，所得到的功德，比起我所供养诸佛的功德，百分之一都比不上，千万亿分之一乃至用算数譬喻都无法相比。○九听得多了反而会疑惑。 须菩提，如果有善男子善女人，在后世末法时代受持读诵这部经，我如果完全说出他们所得到的功德，或许有人听了会心生狂乱，狐疑不信。○十总结此经的幽深。 须菩提，应当知道这部经的意义非常深远。