English
English version: Wherever this Sutra is present, all beings in the world, including devas (gods) and asuras (demigods), should offer their veneration. Know that this place is a stupa (reliquary), and all should respectfully bow, circumambulate it, and scatter flowers and incense there. A stupa is a place for storing śarīra (relics). If devas and asuras should revere and serve a stupa, then how can one not respect the place where this Prajna (wisdom) Sutra resides, which is a true Dharma-body relic stupa? Furthermore, Subhuti (Buddha's disciple), if a virtuous man or virtuous woman upholds, recites, and studies this Sutra, and is despised by others, this person's past karmic offenses should have caused them to fall into evil realms. Because they are despised in this life, their past karmic offenses are eradicated, and they shall attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Those who uphold and recite this Sutra should be respected, but if they are instead despised, it is because their past karmic offenses should have brought about evil retribution. Due to the power of the Sutra, they are only despised. Because they are despised, their offenses are eradicated, and they shall attain the supreme fruit of Buddhahood. The merit of upholding the Sutra can be said to be very great. Subhuti, I recall that in the past, immeasurable asaṃkhya kalpas (countless eons) ago, I encountered eight hundred four million nayutas (a unit of measurement) of Buddhas before Dīpaṃkara Buddha (the Buddha of light), and I offered to and served them all without exception. If someone in the future age can uphold, recite, and study this Sutra, the merit they obtain will not be equal to even one percent of the merit I obtained from offering to all those Buddhas, not even one ten-millionth part, nor can it be compared by calculation or analogy. Asaṃkhya translates to countless times. Nayuta: ten billion is a laksha, ten lakshas is a koti, and ten kotis is a nayuta. The Tathāgata (title of the Buddha) offered to countless Buddhas before Dīpaṃkara Buddha in the past, and the merit was profound and great. Yet it is said that it cannot compare to the merit of upholding the Sutra in the future age, because upholding the Sutra can generate understanding and lead to the realization of bodhi (enlightenment). Although offering to the Buddhas can bring about blessings, it is only a matter of phenomena. Therefore, the merit of upholding the Sutra is not even one part in a hundred million trillion parts. Furthermore, it is said that calculation and analogy cannot compare to it, because the blessings of phenomena are conceivable, while the wonderful wisdom of Prajna forgets the subject and object, transcends duality, and is inconceivable. Subhuti, if a virtuous man or virtuous woman in the future age can receive --------------------------------------------------------------------------------
Chinese
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。须菩提。当知是经义不可思议。果报亦不可思议 此经非大乘根器不能持诵。而持诵所感功德。岂常人可闻。闻必狐疑不信。故不具说。盖此经之义趣。与其果报。不可思议故也。 十一断安住降伏存我疑 此疑从前诸文无我人等相而来 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 善现初闻此义。至是复问者何耶。问辞虽同其意则别。盖所问不过住大乘降妄心而已。初之问意。但问能住能降之法。此之问意。若谓我能住我能降。存此分别障于真证无住之道。故又兴此问也。 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。何以故。须菩提。若菩萨有我相人相众生相寿者相则非菩萨。所以者何。须菩提。实无有法发阿耨多罗三藐三菩提心者 此一节文意亦与前同。但前是破情显智。所破之情即我人等四相粗执。所显之智即般若真智。自此而下忘智显理。破我人等四相细执。由此贤位渐入圣阶矣。 十二断佛因是有菩萨疑 此疑从上实无有法发菩提心者而来 须菩提。于意云何。如来于 现代汉语译本：持诵这部经所获得的功德，如果我全部说出来，或许有人听了会心生狂乱、狐疑不信。须菩提（Subhuti），应当知道这部经的义理不可思议，果报也不可思议。这部经不是具有大乘根器的人不能受持读诵的，而受持读诵所感得的功德，又岂是常人可以听闻的？听闻了必定会狐疑不信，所以不全部说出来。因为这部经的义趣，以及它的果报，都是不可思议的缘故。 断除安住，降伏，存有我之疑虑。这个疑虑是从前面诸文中的无我相、无人相等等而来的。 这时，须菩提（Subhuti）对佛说：‘世尊，善男子、善女人发了阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心）后，应该如何安住？应该如何降伏其心？’善现（Subhuti的别名）初次听闻这个义理，到这里又再问，是什么原因呢？问的话虽然相同，但意思却不同。大概所问的不过是安住大乘，降伏妄心而已。初次问的意思，只是问能够安住、能够降伏的方法。这次问的意思是，如果认为‘我能安住，我能降伏’，存有这种分别，就会障碍真正的证悟，无法达到无住的境界。所以又提出这个问题。 佛告诉须菩提（Subhuti）：‘如果善男子、善女人发了阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心），应当生起这样的心念：我应当灭度一切众生，灭度一切众生之后，却没有一个众生真正被我灭度。’为什么呢？‘须菩提（Subhuti），如果菩萨有我相、人相、众生相、寿者相，那就不是菩萨。’为什么这样说呢？‘须菩提（Subhuti），实际上没有一种法是用来发起阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心）的。’这一节经文的意思也和前面相同。但前面是破除情执，显现智慧，所破除的情执就是我人等四相的粗浅执着，所显现的智慧就是般若真智。从这里开始，忘却智慧，显现真理，破除我人等四相的细微执着。由此贤位逐渐进入圣阶。 断除因为佛的因地是有，而产生的菩萨之疑虑。这个疑虑是从上面‘实际上没有一种法是用来发起菩提心’而来的。 须菩提（Subhuti），你认为怎么样？如来（Tathagata，佛的称号之一）曾经...
English
English version: If I were to fully describe the merit obtained from upholding and reciting this sutra, some might hear it and become confused, agitated, and disbelieving. Subhuti (name of a disciple), you should know that the meaning of this sutra is inconceivable, and its karmic rewards are also inconceivable. This sutra cannot be upheld and recited by those without the capacity for the Mahayana (Great Vehicle), and the merit gained from upholding and reciting it is not something ordinary people can comprehend. Upon hearing it, they would surely doubt and disbelieve, so I do not fully describe it. This is because the meaning and purpose of this sutra, as well as its karmic rewards, are inconceivable. Severing doubts about abiding, subduing, and the existence of 'self'. This doubt arises from the preceding texts concerning the absence of self-image, person-image, and so on. At that time, Subhuti (name of a disciple) 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, perfect enlightenment), abide? How should they subdue their minds?' Why does Good Being (another name for Subhuti) ask this again, having already heard this meaning? Although the words of the question are the same, the meaning is different. It is likely that the question is simply about abiding in the Mahayana and subduing deluded thoughts. The meaning of the first question was simply to ask about the method of being able to abide and subdue. The meaning of this question is that if one thinks, 'I can abide, I can subdue,' and clings to this distinction, it will obstruct true realization and prevent one from reaching the state of non-abiding. Therefore, this question is raised again. The Buddha told Subhuti (name of a disciple), 'If good men and good women arouse the mind of anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment), they should generate this thought: I must liberate all beings. After liberating all beings, there is not a single being who is actually liberated by me.' Why is this? 'Subhuti (name of a disciple), if a Bodhisattva has a self-image, a person-image, a being-image, or a life-span-image, then he is not a Bodhisattva.' Why is this so? 'Subhuti (name of a disciple), in reality, there is no dharma (teaching) for arousing the mind of anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment).' The meaning of this section is also the same as before. However, the previous section was about breaking through emotional attachments and revealing wisdom. The emotional attachments that were broken through were the coarse attachments to the four images of self, person, being, and life-span. The wisdom that was revealed was the true wisdom of prajna (wisdom). From here onwards, forgetting wisdom and revealing the principle, breaking through the subtle attachments to the four images of self, person, being, and life-span. From this virtuous position, one gradually enters the stage of a sage. Severing the doubt about the Bodhisattva arising from the fact that the causal ground of the Buddha exists. This doubt arises from the statement above that 'in reality, there is no dharma for arousing the mind of Bodhi'. Subhuti (name of a disciple), what do you think? Has the Tathagata (one of the titles of the Buddha)... --------------------------------------------------------------------------------
Chinese
然灯佛所。有法得阿耨多罗三藐三菩提不 由前云实无有法发菩提心者。意谓无发心者则无菩萨。若无菩萨。云何释迦于然灯佛所。名曰善慧。布发掩泥行菩萨行得受记耶。佛恐善现潜有此疑。故举以问。 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 善现答意云。善慧彼时都无所得离诸分别。由悟无法故得受记。 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。须菩提。若有法如来得阿耨多罗三藐三菩提者。然灯佛则不与我受记。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。是故然灯佛与我受记。作是言。汝于来世当得作佛号释迦牟尼 善现既会法无所得。佛然其说。乃言如是如是。既而又反覆告之者。要令善现知法无所得深契至理故得受记。盖如来所证妙果。乃心地本具法门。离诸名相。无授受中而论授受也。 十三断无因则无佛法疑 此疑从上释迦于然灯行因实无有得而来 何以故。如来者。即诸法如义。若有人言。如来得阿耨多罗三藐三菩提。须菩提。实无有法佛得阿耨多罗三藐三菩提 何以故者。徴起之辞也。由前云实无有法得菩提果故受然灯之记。遂疑既无佛果。岂有佛法耶释云。如来者即诸法如义。如者 现代汉语译本： ‘然灯佛（Dīpaṃkara，过去佛名）处，有法可得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）吗？’前面说实际上没有发起菩提心（bodhicitta，觉悟之心）的人，意思是如果没有发起菩提心的人，就没有菩萨（bodhisattva，觉悟有情）。如果没有菩萨，为什么释迦（Śākya，佛名）在然灯佛处，名叫善慧（Sumedha，释迦牟尼佛的前世）？他铺头发盖泥土，行菩萨行，才得到授记呢？佛（Buddha，觉悟者）恐怕善现（Subhūti，须菩提的另一个名字）心中有这个疑问，所以提出来问。 ‘不，世尊（Bhagavan，佛的尊称）。依我理解佛所说的意义，佛在然灯佛处，没有法可得阿耨多罗三藐三菩提。’善现回答的意思是，善慧当时都没有任何所得，远离一切分别。因为领悟到无法可得，所以才得到授记。 佛说：‘是这样，是这样。须菩提（Subhūti，佛陀的弟子）。实际上没有法，如来（Tathāgata，佛的称号之一）可以得到阿耨多罗三藐三菩提。须菩提，如果有什么法，如来可以得到阿耨多罗三藐三菩提，那么然灯佛就不会给我授记，说你将来会成佛，号为释迦牟尼。因为实际上没有法可以得到阿耨多罗三藐三菩提，所以然灯佛才给我授记，这样说：你将来会成佛，号为释迦牟尼。’善现既然领会了法无所得的道理，佛就认可了他的说法，说‘是这样，是这样’。之后又反复告诉他，是要让善现知道法无所得，深深契合了至理，所以才得到授记。大概如来所证的妙果，乃是心地本自具足的法门，远离一切名相，在无授受之中而论授受。 十三、断除无因则无佛法的疑惑。这个疑惑是从上面所说的释迦在然灯佛处行因，实际上没有得到什么而来的。 ‘为什么呢？如来，就是诸法如义。如果有人说，如来得到阿訇多罗三藐三菩提。须菩提，实际上没有法，佛可以得到阿訇多罗三藐三菩提。’‘为什么呢？’是提问的开端。因为前面说实际上没有法可以得到菩提果，所以才得到然灯佛的授记，于是怀疑既然没有佛果，难道会有佛法吗？解释说：如来，就是诸法如义。‘如’者