English
English version: Because of bearing heavy burdens ○ Five, those who delight in small teachings are incapable. Why is that? Subhuti (Subhuti, Buddha's disciple). If one delights in small teachings, they will be attached to the views of self, person, sentient being, and lifespan. Such a person cannot listen to, receive, recite, or explain this sutra to others. ○ Six, where this sutra is, it is like a stupa. Subhuti, wherever this sutra exists, all beings in the world, including gods, humans, and asuras (Asura, a type of deity), should make offerings. Know that this place is a stupa, and all should respectfully bow, circumambulate, and scatter flowers and incense there. ○ Seven, transforming sins into the cause of Buddhahood. Furthermore, Subhuti, if good men and good women receive and recite this sutra, and are despised by others, it is because their past sins should have caused them to fall into evil realms. Because they are despised in this life, their past sins will be eradicated, and they will attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). 'Despised' encompasses all situations, including being beaten or scolded. The Sui dynasty translation says: 'Despised, extremely despised.' Asanga (Asanga, an Indian Buddhist master) says: 'There are countless ways of being humiliated.' It also says: 'Being extremely despised leads to attaining Bodhi because sins are eradicated.' ○ Eight, surpassing worldly affairs, extremely venerable. The commentary says: 'This is to demonstrate the method of quickly attaining Bodhi.' ○ Divided into two parts ○ First, the merit of making offerings to the Buddha is great, fully possessing blessings. Subhuti, I remember in the past, countless Asankhya kalpas (Asankhya kalpa, an extremely long unit of time) ago, before Dipankara Buddha (Dipankara Buddha, one of the past Buddhas), I encountered eight hundred four million nayutas (Nayuta, an ancient Indian numerical unit) of Buddhas, and I made offerings and served them all without fail. Nayuta: ten billion is a Laksha, ten Laksha is a Koti, ten Koti is a Nayuta. ○ Second, the merit of upholding the sutra is great, with a small portion of blessings. If there are people who, in the future degenerate age, can receive, uphold, and recite this sutra, the merit they obtain cannot be compared to even one percent of the merit of my offerings to all the Buddhas, not even one ten-millionth of a percent, nor can it be described by calculations or analogies. ○ Nine, hearing too much leads to doubt. Subhuti, if there are good men and good women who, in the future degenerate age, receive and recite this sutra, if I were to fully describe the merit they obtain, some people might become confused, doubtful, and disbelieving. ○ Ten, summarizing the profoundness of this sutra. Subhuti, know that the meaning of this sutra is extremely profound. --------------------------------------------------------------------------------
Chinese
不可思议。果报亦不可思议 无著云。此显示彼福体及果体。不可测量故○十一断住修降伏是我疑。佛教我住修降伏。兼不住前十种疑执过患。若无我者谁人受教。谁人住修谁人如此离过云云。亦云除微细执故。偈云。于内心修行存我为菩萨。此即障于心违于不住道○断之文二○初问。 尔时须菩提白佛言。世尊。善男子善女人发阿耨多罗三藐三菩提心。云何应住。云何降伏其心 二答三○初若名菩萨必无我。 佛告须菩提。若善男子善女人。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。灭度一切众生已。而无有一众生实灭度者 二若有我相非菩萨。 何以故。若菩萨有我相人相众生相寿者相。则非菩萨 三能所俱即是菩提。 所以者何。须菩提。实无有法发阿耨多罗三藐三菩提心者 十二断佛因是有菩萨疑。论云。若无菩萨。云何释迦如来于然灯佛所行菩萨行○断之文四○初举疑处。 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 降怨王请然灯佛入城。城中长幼尽迎。路泥善慧布发佛与授记。故举此问○二断疑念。 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 善慧彼时都无所得。离诸分别由无法故得记 现代汉语译本：不可思议。果报亦不可思议（果报也是不可思议的）无著云：‘此显示彼福体及果体，不可测量故。’○十一断住修降伏是我疑。佛教我住修降伏，兼不住前十种疑执过患。若无我者，谁人受教？谁人住修？谁人如此离过？云云。亦云除微细执故。偈云：‘于内心修行存我为菩萨，此即障于心违于不住道。’○断之文二○初问： 尔时，须菩提白佛言：‘世尊，善男子、善女人发阿耨多罗三藐三菩提心（无上正等正觉之心），云何应住？云何降伏其心？’二答三○初若名菩萨必无我： 佛告须菩提：‘若善男子、善女人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，灭度一切众生已，而无有一众生实灭度者。’二若有我相非菩萨： ‘何以故？若菩萨有我相、人相、众生相、寿者相，则非菩萨。’三能所俱即是菩提： ‘所以者何？须菩提，实无有法发阿耨多罗三藐三菩提心者。’○十二断佛因是有菩萨疑。论云：‘若无菩萨，云何释迦如来于然灯佛（过去佛）所行菩萨行？’○断之文四○初举疑处： 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？’降怨王请然灯佛入城，城中长幼尽迎，路泥善慧布发佛与授记，故举此问。○二断疑念： ‘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。’善慧彼时都无所得，离诸分别由无法故得记。
English
English version: Inconceivable. Retribution is also inconceivable. Asanga said: 'This shows that the body of merit and the body of result are immeasurable.' ○ Eleven: Cutting off, abiding, practicing, and subduing are my doubts. The Buddha taught me to abide, practice, and subdue, while also not dwelling on the faults of the previous ten doubts and attachments. If there is no self, who receives the teachings? Who abides and practices? Who thus departs from faults? And so on. It is also said that subtle attachments are removed. A verse says: 'To cultivate within the heart while retaining a self as a Bodhisattva, this obstructs the mind and goes against the path of non-abiding.' ○ Two sections on cutting off. ○ First question: At that time, Subhuti said to the Buddha: 'World Honored One, how should good men and good women who have aroused the mind of Anuttara-Samyak-Sambodhi (unsurpassed, complete, and perfect enlightenment) abide? How should they subdue their minds?' Second answer, in three parts. ○ First, if one is called a Bodhisattva, there must be no self: The Buddha told Subhuti: 'If good men and good women arouse the mind of Anuttara-Samyak-Sambodhi, they should give rise to this thought: I must liberate all sentient beings. After liberating all sentient beings, there is not a single sentient being who is actually liberated.' Second, if there is an appearance of self, one is not a Bodhisattva: 'Why is this? If a Bodhisattva has the appearance of self, the appearance of person, the appearance of sentient being, or the appearance of lifespan, then they are not a Bodhisattva.' Third, the subject and object are both Bodhi: 'Why is this? Subhuti, there is actually no dharma by which one arouses the mind of Anuttara-Samyak-Sambodhi.' ○ Twelve: Cutting off the doubt that there is a Bodhisattva because of the Buddha's cause. The treatise says: 'If there were no Bodhisattva, how could Shakyamuni Tathagata have practiced the Bodhisattva path at the place of Dipankara Buddha (past Buddha)?' ○ Four sections on cutting off. ○ First, raising the point of doubt: 'Subhuti, what do you think? Did the Tathagata obtain Anuttara-Samyak-Sambodhi from Dipankara Buddha?' King Kashyapa invited Dipankara Buddha to enter the city, and all the young and old in the city welcomed him. The ascetic Sumedha spread his hair on the muddy road for the Buddha, and the Buddha gave him a prophecy. Therefore, this question is raised. ○ Second, cutting off the doubt: 'No, World Honored One. As I understand the meaning of what the Buddha said, the Buddha did not obtain Anuttara-Samyak-Sambodhi from Dipankara Buddha.' At that time, Sumedha had nothing to obtain, and he received the prophecy because he was free from all discriminations and without any dharma. --------------------------------------------------------------------------------
Chinese
。若有法者。是有相心。不顺菩提佛不与记○三印决定。 佛言如是如是。须菩提实无有法如来得阿耨多罗三藐三菩提 论云。我于彼时所修诸行。无有一法得阿耨多罗三藐三菩提。功德施论引佛说云。若见于佛即见自身。见身清净见佛清净。见一切智智皆悉清净。是中见清净智亦复清净。是名见佛。我如是见然灯如来。得无生忍。一切智智明了现前。即得受记。是受记声不至于耳。亦非余智之所能知。我于此时亦非惛懵无觉。然无所得○四反覆释。 须菩提。若有法如来得阿耨多罗三藐三菩提者。然灯佛则不与我授记。汝于来世。当得作佛号释迦牟尼。以实无有法得阿耨多罗三藐三菩提。是故然灯佛与我授记作是言。汝于来世。当得作佛号释迦牟尼 无著云。若正觉法可说。如彼然灯所说者。我于彼时便得正觉。然灯则不记言来世当得。以法不可说故。我于彼时不得正觉。是故记言来世当得○十三断无因则无佛法疑。于中三。初断一向无佛疑。论云。若无菩提即无诸佛如来。有如是谤。谓一向无佛。为断此疑故。云如来者即是真如○断之文二○初显真如是佛故非无。 何以故。如来者即诸法如义 无著云。如清净故名为如来。犹如真金 二明佛即菩提故无得。 若有人言。如来得阿耨多罗 现代汉语译本：如果存在一个‘法’（dharma，事物、规律），那就是有‘相’（lakshana，表象）的心。这不符合‘菩提’（bodhi，觉悟），佛陀不会给予‘记’（vyakarana，授记）。‘三印’（trilaksana，诸行无常、诸法无我、涅槃寂静）是决定的。 佛说：‘是的，是的。须菩提（Subhuti），实际上没有一个‘法’，如来（Tathagata，佛的称号之一）证得了‘阿耨多罗三藐三菩提’（anuttara-samyak-sambodhi，无上正等正觉）。’论中说：‘我在那时所修的各种行为，没有一个‘法’能让我证得‘阿耨多罗三藐三菩提’。’《功德施论》引用佛陀的话说：‘如果见到佛，就是见到自身。见到自身清净，就是见到佛清净。见到一切智智（sarvajnajnana，对一切法的智慧）都清净。在这其中，见到清净的智慧也同样清净。这叫做见佛。’我这样见到了‘然灯如来’（Dipamkara Buddha，过去佛之一），获得了‘无生忍’（anutpattika-dharma-ksanti，对法不生不灭的证悟）。一切智智明了地显现，立即得到了授记。这授记的声音没有到达耳朵，也不是其他智慧所能知道的。我于此时并非昏懵无觉，然而却无所得。’ 须菩提（Subhuti），如果存在一个‘法’，如来（Tathagata）证得了‘阿耨多罗三藐三菩提’（anuttara-samyak-sambodhi），那么‘然灯佛’（Dipamkara Buddha）就不会给我授记：‘你于来世，应当成佛，号‘释迦牟尼’（Sakyamuni，释迦族圣人）。’因为实际上没有一个‘法’能证得‘阿耨多罗三藐三菩提’，所以‘然灯佛’给我授记，这样说：‘你于来世，应当成佛，号‘释迦牟尼’。’无著（Asanga，瑜伽行派创始人之一）说：‘如果正觉之法可以言说，就像‘然灯’所说的那样，我于那时便已证得正觉。‘然灯’就不会授记说来世才能证得。因为法不可说，所以我于那时没有证得正觉，所以授记说来世才能证得。’ 断除无因而无佛法的疑惑。其中有三点。首先，断除一向没有佛的疑惑。论中说：‘如果没有菩提（bodhi），就没有诸佛如来（Tathagata）。’有这样的诽谤，说一向没有佛。为了断除这个疑惑，说‘如来’（Tathagata）就是真如（tathata，事物的真实本性）。断除的文句有两点。首先，显明真如（tathata）就是佛，所以不是没有。 为什么呢？‘如来’（Tathagata）就是诸法如义（dharmatathata，诸法的真实本性）。无著（Asanga）说：‘因为如清净，所以名为如来（Tathagata），犹如真金。’ 其次，阐明佛就是菩提（bodhi），所以没有获得。 如果有人说，如来（Tathagata）证得了‘阿耨多罗’
English
English version: If there were a 'dharma' (thing, law), it would be a mind with 'lakshana' (characteristics, appearances). This does not accord with 'bodhi' (enlightenment), and the Buddha would not give a 'vyakarana' (prediction, prophecy). The 'trilaksana' (three marks of existence: impermanence, suffering, non-self) are definitive. The Buddha said: 'So it is, so it is. Subhuti, in reality, there is no dharma by which the Tathagata attained anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).' The treatise says: 'Among all the practices I cultivated at that time, there was not a single dharma by which I attained anuttara-samyak-sambodhi.' The 'Gunasamucchaya' quotes the Buddha as saying: 'If one sees the Buddha, one sees oneself. Seeing oneself pure is seeing the Buddha pure. Seeing all-knowing wisdom (sarvajnajnana) is all pure. Within this, seeing pure wisdom is also pure. This is called seeing the Buddha.' I saw Dipamkara Buddha (a past Buddha) in this way and obtained anutpattika-dharma-ksanti (the acceptance of the non-arising of phenomena). All-knowing wisdom clearly manifested, and I immediately received the prediction. The sound of this prediction did not reach the ears, nor could it be known by other wisdom. At this time, I was neither confused nor without awareness, yet there was nothing obtained. Subhuti, if there were a dharma by which the Tathagata attained anuttara-samyak-sambodhi, then Dipamkara Buddha would not have given me the prediction: 'In the future, you will become a Buddha named Sakyamuni (sage of the Sakya clan).' Because in reality, there is no dharma by which anuttara-samyak-sambodhi is attained, Dipamkara Buddha gave me the prediction, saying: 'In the future, you will become a Buddha named Sakyamuni.' Asanga (founder of the Yogacara school) said: 'If the dharma of perfect enlightenment could be spoken, as Dipamkara said, then I would have attained perfect enlightenment at that time. Dipamkara would not have predicted that I would attain it in the future. Because the dharma is unspeakable, I did not attain perfect enlightenment at that time, so he predicted that I would attain it in the future.' Cutting off the doubt that without a cause, there is no Buddha-dharma. There are three points within this. First, cutting off the doubt that there is absolutely no Buddha. The treatise says: 'If there is no bodhi, there are no Buddhas or Tathagatas.' There is such slander, saying that there is absolutely no Buddha. To cut off this doubt, it is said that 'Tathagata' is tathata (suchness, the true nature of things). There are two sentences to cut it off. First, showing that tathata is the Buddha, so it is not that there is none. Why is this? 'Tathagata' is the meaning of dharmatathata (the suchness of all dharmas). Asanga said: 'Because it is like purity, it is called Tathagata, like pure gold.' Second, clarifying that the Buddha is bodhi, so there is no attainment. If someone says that the Tathagata attained anuttara- --------------------------------------------------------------------------------