English
English version: This way of practicing forbearance is also equivalent to sacrificing one's life. Why does it not become a cause of suffering? Because one can understand the truth that all dharmas are without self, and reach the other shore of liberation. To say that this is not Kṣānti-pāramitā (Perfection of Forbearance), is to be attached to appearances. The Buddha practiced such forbearance in the past, so the story of King Kali (Extremely Evil) is cited as proof. The Sanskrit word Kali translates to 'extremely evil' in Chinese. In a past life, the Buddha was once a hermit practicing in the mountains. King Kali saw the hermit while hunting and was displeased, so he cut off his ears and nose, and severed his hands and feet. At that time, the hermit had no anger or hatred, and through the power of loving-kindness and forbearance, his body was restored to its original state. This is because the hermit was able to understand that the four marks of self, person, sentient being, and lifespan are all empty in nature, so there was not only no suffering, but also happiness. The story of being a Forbearance Hermit in the past five hundred lives is also cited as proof, illustrating that the practice of forbearance is not limited to one lifetime. 'Therefore, Subhūti (Empty Born). Bodhisattvas should generate the mind of anuttarā-samyak-saṃbodhi-citta (unsurpassed, complete and perfect enlightenment) by separating from all forms. One should not generate a mind dwelling in rūpa (form), nor should one generate a mind dwelling in śabda (sound), gandha (smell), rasa (taste), sparśa (touch), or dharma (phenomena). One should generate a mind that dwells nowhere. If the mind has a dwelling place, then it is not dwelling nowhere. Therefore, the Buddha said, a Bodhisattva's mind should not dwell in form when giving dāna (alms). Subhūti, for the benefit of all sentient beings, Bodhisattvas should give in this way. The Tathāgata (Thus Come One) said that all forms are non-forms, and also said that all sentient beings are non-sentient beings.' The Buddha practiced forbearance for many lifetimes, and because he had no self-attachment, he was able to achieve Bodhi. Therefore, to generate the mind of Bodhi, one must separate from all forms. Separating from all forms means not being attached to the six sense objects such as form. One should generate a mind that dwells nowhere; a mind that dwells nowhere can abide in Bodhi. If the mind has a dwelling place, then it is not abiding in the Buddha's path. All six pāramitā (perfections) practiced by Bodhisattvas should be practiced without attachment to forms. Form is the first of the six sense objects, and giving is the first of the six perfections, so it is said that one should not dwell in form when giving. Giving in this way is for the benefit of sentient beings; if one has the mind of giver and receiver, then it is not dwelling nowhere. The following further emphasizes not being attached, so it is said that they are non-forms and non-sentient beings. The nine severances can prove that there is no substance, not because of doubt. This doubt comes from the above practice of giving for the benefit of sentient beings. 'Subhūti, the Tathāgata (Thus Come One) is a speaker of truth, a speaker of reality, a speaker of what is as it is, a non-deceptive speaker, a non-different speaker. Subhūti, the Dharma attained by the Tathāgata.' --------------------------------------------------------------------------------
Chinese
此法无实无虚 如来所得菩提妙果。如理而证。离于言说。何故累称持说功德。胜余布施等福耶。然佛无所证而证。无所说而说。所证所说无不当理。恐善现未达此意。故又告云。是真实等语。真语者。说佛菩提也。实语者。说小乘法也。如语者。说大乘法也。不异语者。说授记事也。不诳语者。不诳众生也。解译无此一句。无实无虚者。如来所证之法。本离言说故曰无实。对机有说故曰无虚也。 十断真如有得无得疑 此疑从前不住相而来 须菩提。若菩萨心住于法而行布施。如人入暗则无所见。若菩萨心不住法而行布施。如人有目日光明照见种种色 圣人以无为真如得名。然真如之体。遍一切时遍一切处。何故众生有得者有不得者。盖心有住法不住法之异耳。住者住着也。如行布施。不达三轮体空名为住法。心既住法不成檀波罗蜜。如入暗中则无所见。若达三轮体空则心无所住。即成檀波罗蜜。如人有目在日光中见诸色相也。 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 言未来世中若有受持读诵者。佛眼佛智悉能知见。既行胜因必成妙果。故曰成就无量无边功德也。 须菩提。若有善男子善女人。初日分以恒 现代汉语译本： 此法既非真实也非虚妄，是如来所证得的菩提妙果（觉悟的智慧）。依循真理而证悟，超越了言语的表达。为何要再三称扬受持和宣说的功德，胜过其他的布施等福德呢？然而，佛陀并没有真正证得什么而证得，没有真正说什么而说。所证悟的和所说的都符合真理。恐怕善现（须菩提的别名）没有领会这个意思，所以又告诉他说，这是‘真实’等语。‘真语’，是指宣说佛陀的菩提智慧。‘实语’，是指宣说小乘佛法。‘如语’，是指宣说大乘佛法。‘不异语’，是指宣说授记之事。‘不诳语’，是指不欺骗众生。解释译文中没有这一句。‘无实无虚’，是指如来所证悟的法，本来就超越了言语的表达，所以说是‘无实’。为了适应不同根器的众生而宣说，所以说是‘无虚’。 十断真如有得无得疑：这个疑问是从前面所说的‘不住相’而来的。 须菩提（佛陀的弟子），如果菩萨的心执着于法而行布施，就像人在黑暗中行走，什么也看不见。如果菩萨的心不执着于法而行布施，就像人有眼睛在阳光下，能清楚地看见各种事物。圣人以‘无为’作为真如（事物本来的样子）的名称。然而，真如的本体，遍及所有时间和所有空间。为什么众生有的能证得，有的不能证得呢？这是因为心有执着于法和不执着于法的区别。‘住’就是执着。比如行布施，不明白三轮体空（施者、受者和所施之物都是空性）的道理，就叫做‘住法’。心既然执着于法，就不能成就檀波罗蜜（布施的圆满）。就像进入黑暗之中，什么也看不见。如果明白三轮体空的道理，那么心就没有执着，就能成就檀波罗蜜。就像人有眼睛在阳光下，能看见各种事物一样。 须菩提（佛陀的弟子），未来的时代，如果有善男子、善女人，能够受持、读诵这部经，那么如来（佛陀）以佛的智慧完全知道这个人，完全看见这个人，都能够成就无量无边的功德。说的是在未来世中，如果有人受持读诵此经，佛眼和佛智都能够知晓和看见。既然种下殊胜的因，必定成就美妙的果，所以说成就无量无边的功德。 须菩提（佛陀的弟子），如果有善男子、善女人，在早晨
English
English version: This Dharma is neither real nor unreal; it is the wonderful fruit of Bodhi (enlightenment) attained by the Tathagata (Buddha). It is realized according to reason and is beyond words. Why repeatedly praise the merits of upholding and expounding it, surpassing other blessings such as giving? However, the Buddha attains without truly attaining, and speaks without truly speaking. What is attained and what is spoken are all in accordance with reason. Fearing that Subhuti (a disciple of the Buddha) has not understood this meaning, he further tells him that these are 'true' words, etc. 'True words' refer to expounding the Bodhi wisdom of the Buddha. 'Real words' refer to expounding the Hinayana (Small Vehicle) Dharma. 'As-it-is words' refer to expounding the Mahayana (Great Vehicle) Dharma. 'Non-different words' refer to expounding the matter of prediction of Buddhahood. 'Non-deceiving words' refer to not deceiving sentient beings. This sentence is not found in the interpretation. 'Neither real nor unreal' means that the Dharma realized by the Tathagata is originally beyond words, hence it is called 'unreal'. Because it is spoken to suit different capacities, it is called 'unreal'. Ten Doubts about Whether True Suchness is Attainable: This doubt arises from the previous statement of 'non-abiding in form'. Subhuti (a disciple of the Buddha), if a Bodhisattva's mind abides in form while practicing giving, it is like a person entering darkness and seeing nothing. If a Bodhisattva's mind does not abide in form while practicing giving, it is like a person with eyes seeing various forms in the sunlight. Sages use 'non-action' as the name for True Suchness (the true nature of things). However, the essence of True Suchness pervades all times and all places. Why do some sentient beings attain it while others do not? This is because of the difference between a mind that abides in form and a mind that does not abide in form. 'Abiding' means attachment. For example, when practicing giving, not understanding the emptiness of the three wheels (giver, receiver, and the object given) is called 'abiding in form'. Since the mind abides in form, it cannot accomplish Dana Paramita (perfection of giving). It is like entering darkness and seeing nothing. If one understands the emptiness of the three wheels, then the mind has no attachment, and Dana Paramita is accomplished. It is like a person with eyes seeing various forms in the sunlight. Subhuti (a disciple of the Buddha), in the future, if there are good men and good women who can receive, uphold, read, and recite this Sutra, then the Tathagata (Buddha) will fully know and see these people with the Buddha's wisdom, and they will all attain immeasurable and boundless merits. It means that in the future, if there are people who receive, uphold, read, and recite this Sutra, the Buddha's eye and Buddha's wisdom will be able to know and see them. Since they have planted a superior cause, they will surely achieve a wonderful result, hence it is said that they will attain immeasurable and boundless merits. Subhuti (a disciple of the Buddha), if there are good men and good women, in the morning --------------------------------------------------------------------------------
Chinese
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。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 初日分者。寅卯辰时也。中日分者。巳午未时也。后日分者。申酉戌时也。如是一日三时舍无量身。历无量劫而行布施。世间固无此事。然佛设此喻者。以况闻经生信福德之胜。何况书持诵说者耶。信力曰受。念力曰持。对文曰读。背文曰诵。所谓书写受持读诵者自行也。为人解说者化他也。 须菩提。以要言之。是经有不可思议不可称量无边功德。如来为发大乘者说为发最上乘者说。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。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 此般若之体本绝言思。其功德广大不可得而称量。非乐小乘者所可得闻。故曰为发大乘者说为发最上乘者说。发大乘者。通指衍门三教之人也。发最上乘者。的指圆顿之人。能生信解者也。如是之人修行此法。则成就不可思议功德故。能荷担如来无上菩提。彼小乘不能听受读诵为人解说。为着四见故也。 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 塔为藏舍利之处。若天人修罗固当敬事。此般若经卷所在之处。是真法身舍利宝塔可不敬乎。 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 持诵此经者人当恭敬。而反被人轻贱者。以宿罪业合招恶报。由经力故但被轻贱。被轻贱故其罪消灭。当得无上佛果。持经功德可谓大矣。 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。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 阿僧祇翻无数时。那由他者。十亿为洛叉。十洛叉为俱胝。十俱胝为那由他。如来于过去然灯佛前供养无数诸佛。其功德可谓深且大矣。乃言不及末世持经功德者。盖持经能生理解得证菩提。供佛虽感福报。但是事相故。持经功德百千万亿分中不及一分也。又言算数譬喻所不能及者。盖事相之福是可思议之法。而般若妙智忘能所绝待对。不可得而思议者也。 须菩提。若善男子善女人于后末世有受 现代汉语译本： 如果任何地方有这部经存在，所有世间的天人（devas，天神）和阿修罗（asuras，非天）都应该供养它。应当知道这个地方就是佛塔（stupa），都应该恭敬地行礼、绕塔，用各种鲜花和香来散布在这个地方。佛塔是用来存放舍利（śarīra，遗骨）的地方。如果天人、阿修罗都应当尊敬侍奉佛塔，那么这部般若（prajna，智慧）经卷所在的地方，是真正的法身舍利宝塔，怎么能不尊敬呢？ 须菩提（Subhuti，佛陀弟子）！再者，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。因为今生被人轻贱的缘故，前世的罪业就消灭了，应当获得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）。持诵这部经的人应当受到恭敬，反而被人轻贱，这是因为宿世的罪业本应招致恶报，由于经书的力量，仅仅是被轻贱，因为被轻贱的缘故，他的罪业就消灭了，应当获得无上的佛果。持经的功德可以说是非常大了。 须菩提！我回忆过去无量阿僧祇劫（asaṃkhya kalpas，无数劫），在然灯佛（Dīpaṃkara Buddha，锭光佛）前遇到八百四千万亿那由他（nayuta，数量单位）诸佛，全部都供养承事，没有空过。如果有人在后世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不能比及。阿僧祇翻译成无数时。那由他，十亿为洛叉（laksha），十洛叉为俱胝（koti），十俱胝为那由他。如来（Tathāgata，佛陀的称号）在过去然灯佛前供养无数诸佛，其功德可以说是深且大了。却说比不上末世持经的功德，是因为持经能够产生理解，得以证悟菩提（bodhi，觉悟）。供佛虽然能感得福报，但这只是事相上的，所以持经的功德在百千万亿分中也比不上其中的一分。又说算数譬喻都不能比及，是因为事相上的福报是可思议的法，而般若的妙智忘却能所，超越对待，是不可思议的。 须菩提！如果善男子、善女人在后世能够受