English
English version: Speech dwells on afflictions. Therefore, one cannot enter Nirvana, thus universally transforming the ten directions. This one-fascicle sutra has three parts. The second, the main discourse, has already been completed before. The sutra says: 'At that time, the Tathagata (如来) told the assembly, these Bodhisattvas (菩萨) are inconceivable, always using great compassion to relieve the suffering of sentient beings. If there are sentient beings who uphold this sutra, hold the name of this Bodhisattva, they will not fall into evil destinies, all obstacles and difficulties will be eliminated. If there are sentient beings without other distracting thoughts, wholeheartedly reciting this sutra, practicing according to the Dharma, then the Bodhisattva will often manifest a transformation body to expound the Dharma for them, protecting these people, never leaving them even for a moment, enabling these people to quickly attain Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed perfect enlightenment).' The treatise says: 'Below is the third part, called the Circulation Section. There are six aspects within it: first, circulating by praising people; second, circulating by encouraging the assembly; third, circulating by establishing a name; fourth, circulating by receiving and upholding; fifth, circulating by repentance; sixth, circulating by practice.' This is the first, circulating by praising people, praising the Bodhisattvas who can circulate this sutra's four kinds of excellent virtues: first, the virtue of great compassion universally transforming all sentient beings; second, the virtue of especially benefiting those who uphold this sutra; third, the virtue of transforming bodies to expound the Dharma; fourth, the virtue of enabling people to attain the ultimate fruit. The sutra says: 'You Bodhisattvas, if you transform sentient beings, you should all cause them to cultivate such a Mahayana (大乘, Great Vehicle), the definitive meaning.' The treatise says: 'This is the second, circulating by encouraging the assembly.' 'Definitive meaning' is to reveal the deepest and most ultimate principle, nothing can be added to it. The sutra says: 'At that time, Ananda (阿难) arose from his seat, stepped forward and said to the Buddha: The Mahayana spoken by the Tathagata is a gathering of blessings, decisively cutting off afflictions, the benefit of unborn awareness, inconceivable. What should such a Dharma be called? How much merit can be obtained by upholding this sutra? May the Buddha be compassionate and explain it for me.' The treatise says: 'Below is the third, circulating by establishing a name.' First asking, then answering. There are also two aspects in the question: first understanding, then asking. In understanding, it reveals the four excellent functions of this sutra: first, it can enable those who uphold it to obtain immeasurable blessings, as the sutra says, 'Mahayana gathering of blessings'; second, it can enable those who uphold it to forever cut off all afflictions, as the sutra says, 'decisively cutting off afflictions'; third, the purpose it explains is the benefit of original awareness, as the sutra says, 'benefit of unborn awareness'; fourth, it can --------------------------------------------------------------------------------
Chinese
诠之教难可思量。如经不可思议故。次问中问二事。先问经名。为知经要故。后问持福。求福持经故。 经曰。佛言善男子是经名者不可思议过去诸佛之所护念能入如来一切智海若有众生持是经者即于一切经中无所希求是经典法总持众法摄诸经要是诸经法法之系宗是经名者名摄大乘经又名金刚三昧又名无量义宗。 论曰。此下答中有二。如其次第答二问故。初中亦二。先赞名义。后正立名。初中亦二。先总叹名。后别显义。能入已下是别显义。即显三义。能入如来智海乃至无所希求者。是显金刚三昧之名之义。无法不坏无理不穷。由是令入如来智海。过是更无所希望故。是经典法总持众法摄诸经要者。是显摄大乘经之名之义。是诸经法法之系宗者。是显无量义宗之名之义。是二名义有何差别者。前明广摄众经之义。后显众经所宗之极。次立三名于中委悉者。文前二门中已广说也。 经曰。若有人受持是经典者即名受持百千诸佛如是功德譬如虚空无有边际不可思议我所嘱累唯是经典。 论曰。此是答第二问。于中即显四种胜德。一者持佛胜德。是经能摄诸佛心故。如经受持百千诸佛故。二者广大胜德。如经无有边际故。三者甚深胜德。如经不可思议故。四者无比胜德。如经唯是经典故。 现代汉语译本：诠释教义的难度难以思量，就像佛经的不可思议一样。接下来提问中包含两个问题：首先是询问经名，为了了解经书的要义；然后是询问受持此经的福报，为了祈求福报而受持此经。 经书中说：‘佛说，善男子，这部经的名字是不可思议，过去诸佛所护念，能够进入如来的一切智慧之海。如果有众生受持这部经，那么对于一切经书就没有什么可希求的了。这部经典是总持一切佛法的，摄取所有经书的要义，是所有经书佛法的根本。这部经的名字叫做《摄大乘经》，又名《金刚三昧经》，又名《无量义宗经》。’ 论中说：‘下面回答中有两部分，依次回答两个问题。第一部分中也有两点：先赞叹经名的意义，然后正式确立经名。赞叹经名意义的部分也有两点：先总的赞叹经名，然后分别显示经名的含义。’‘能够进入’以下是分别显示经名的含义，显示了三重含义。‘能够进入如来的智慧之海’乃至‘没有什么可希求的’，是显示《金刚三昧经》这个经名的含义，意思是没有任何事物不能被摧毁，没有任何道理不能被穷尽，因此能够进入如来的智慧之海，超过这个就没有什么可希望的了。‘这部经典是总持一切佛法的，摄取所有经书的要义’，是显示《摄大乘经》这个经名的含义。‘是所有经书佛法的根本’，是显示《无量义宗经》这个经名的含义。如果问这两个经名的含义有什么差别？前者说明广泛摄取众多经书的含义，后者显示众多经书所宗奉的最高准则。接下来确立这三个经名，其中的详细内容，在前面两部分中已经详细说明了。 经书中说：‘如果有人受持这部经典，就叫做受持百千诸佛，这样的功德就像虚空一样没有边际，不可思议。我所嘱托的唯有这部经典。’ 论中说：‘这是回答第二个问题。其中显示了四种殊胜的功德：第一是受持佛的殊胜功德，因为这部经能够摄取诸佛的心意，就像经书所说受持百千诸佛一样。第二是广大的殊胜功德，就像经书所说没有边际一样。第三是甚深的殊胜功德，就像经书所说不可思议一样。第四是无比的殊胜功德，就像经书所说唯有这部经典一样。’
English
English version: The difficulty of interpreting the teachings is immeasurable, just like the inconceivable nature of the sutras. Next, the question contains two parts: first, asking about the name of the sutra, in order to understand the essence of the sutra; then, asking about the merit of upholding this sutra, in order to seek blessings by upholding this sutra. The sutra says: 'The Buddha said, 'Good man, the name of this sutra is Inconceivable, protected and念 by the Buddhas of the past, able to enter the ocean of all wisdom of the Tathagata (如来，another name for Buddha). If there are sentient beings who uphold this sutra, then they will have nothing to seek in all sutras. This scripture is the total holder of all Dharmas (佛法，Buddhist teachings), encompassing the essence of all sutras, and is the root of all sutras and Dharmas. The name of this sutra is called the *Mahāyānasaṃgraha Sūtra* (摄大乘经，Compendium of the Great Vehicle), also known as the *Vajrasamādhi Sūtra* (金刚三昧经，Diamond Samadhi Sutra), also known as the *Sūtra of Immeasurable Meanings* (无量义宗经，Sutra of the Principle of Immeasurable Meaning).' The treatise says: 'The following answer has two parts, answering the two questions in order. The first part also has two points: first, praising the meaning of the name; then, formally establishing the name. The part praising the meaning of the name also has two points: first, generally praising the name; then, separately revealing the meaning of the name.' 'Able to enter' below is separately revealing the meaning of the name, revealing three meanings. 'Able to enter the ocean of wisdom of the Tathagata' and even 'nothing to seek', is revealing the meaning of the name *Vajrasamādhi Sūtra*, meaning that there is nothing that cannot be destroyed, and no principle that cannot be exhausted, therefore able to enter the ocean of wisdom of the Tathagata, and beyond this there is nothing to hope for. 'This scripture is the total holder of all Dharmas, encompassing the essence of all sutras', is revealing the meaning of the name *Mahāyānasaṃgraha Sūtra*. 'Is the root of all sutras and Dharmas', is revealing the meaning of the name *Sūtra of Immeasurable Meanings*. If asked what is the difference between the meanings of these two names? The former explains the meaning of widely encompassing many sutras, and the latter reveals the ultimate principle that many sutras follow. Next, establishing these three names, the detailed content of which has been explained in detail in the previous two parts. The sutra says: 'If there are people who uphold this scripture, they are called upholding hundreds of thousands of Buddhas, such merit is like space without limit, inconceivable. What I entrust is only this scripture.' The treatise says: 'This is answering the second question. It reveals four kinds of supreme merits: first, the supreme merit of upholding the Buddha, because this sutra can encompass the minds of all Buddhas, just as the sutra says upholding hundreds of thousands of Buddhas. Second, the great supreme merit, just as the sutra says without limit. Third, the profound supreme merit, just as the sutra says inconceivable. Fourth, the incomparable supreme merit, just as the sutra says only this scripture.' --------------------------------------------------------------------------------
Chinese
经曰。阿难言云何心行云何人者受持是经佛言善男子受持是经者是人心无得失常修梵行若於戏论常乐净心入于聚落心常在定若处居家不着三有。 论曰。此下第四受持流通。于中有二。一者正明受持。二者往复重显。初中亦二。先问后答。问中有二。先问受持经者心行。后问受持经者福利。答中次第答此二问。初中即明五种心行。一心无得失者。不观他人之长短故。二常修梵行者。内修离相之净行故。三常乐静心者。在动不动故。四心常在定者。入散不散故。五不着三有者。居染不染故。 经曰。是人现世有五种福一者众所尊敬二者身不横夭三者辩答邪论四者乐度众生五者能入圣道如是人者受持是经。 论曰。此是答第二问。随前五行得此五福。众所尊敬者。由其不观众之长短故。身不横夭者。由其常修离相行故。辩答邪论者。乐静心故。乐度众生者。入散常定故。能入圣道者。不着三有故。 经曰。阿难言如彼人者度诸众生得受供不佛言如是人者能为众生作大福田常行大智权实俱演是四依僧于诸供养乃至头目髓脑亦皆得受何况衣食而不得受善男子如是人者是汝知识是汝桥梁何况凡夫而不供养。 论曰。此下往复重显。于中有二。先明福田之体。后显生福之能。此即初也。四依僧者 现代汉语译本： 经文说：阿难问，‘什么是心的行为？什么样的人能够受持这部经？’佛说：‘善男子，能够受持这部经的人，他的心中没有得失的念头，常常修习清净的行为（梵行），如果身处喧闹的场所，常常喜好清净的心，进入人群聚落心中常常保持安定，如果居住在家中，不执着于三有（欲有、色有、无色有）。’ 论中说：下面第四部分是关于受持和流通。其中分为两部分。一是正面阐明受持，二是反复强调。第一部分又分为两部分。先是提问，然后是回答。提问中又分为两部分。先问受持经的人的心行，后问受持经的人的福报。回答中依次回答这两个问题。第一部分就阐明了五种心行。一心无得失，是因为不观察他人的长处和短处。二常修梵行，是因为内心修习远离表相的清净行为。三常乐静心，是因为在动与不动中保持平静。四心常在定，是因为进入散乱而不散乱。五不着三有，是因为身处染污而不被染污。 经文说：‘这样的人在现世有五种福报：一是受到大众的尊敬，二是不会意外死亡，三是能够辩驳邪恶的理论，四是乐于度化众生，五是能够进入圣人的道。’这样的人能够受持这部经。 论中说：这是回答第二个问题。随着前面的五种行为，得到这五种福报。受到大众的尊敬，是因为不观察众生的长处和短处。不会意外死亡，是因为常常修习远离表相的行为。能够辩驳邪恶的理论，是因为喜好清净的心。乐于度化众生，是因为进入散乱而常常保持安定。能够进入圣人的道，是因为不执着于三有。 经文说：阿难问：‘像这样的人，度化众生，能够接受供养吗？’佛说：‘像这样的人，能够为众生做大福田，常常实行大智慧，权巧方便和真实教义都能演说，是四依僧（指能作为众生依靠的四种僧人），对于各种供养，乃至头目髓脑都可以接受，更何况衣食而不能接受呢？善男子，像这样的人是你的知识，是你的桥梁，更何况凡夫而不供养呢？’ 论中说：下面是反复强调。其中分为两部分。先是阐明福田的本体，后是显示产生福报的能力。这里是第一部分。四依僧是指