English
English version First, highlighting the inferior to reveal the superior. Second, explaining the reason for the superiority. The preceding contains three parts: first, highlighting the inferior; second, revealing the superior; third, understanding and comprehending. This is the initial highlighting of the inferior. Although previously relinquishing immeasurable treasures as external wealth was considered insignificant, now offering bodies and lives as numerous as the sands of the Ganges River as internal wealth is feared to be even more superior. Because of this doubt, a re-evaluation is made. Saying 'Good men, etc.' also includes the absence of greed. Using bodies and lives as numerous as the sands of the Ganges River for giving clearly demonstrates immeasurable blessings. Sutra: 'If someone, within this Sutra, even upholds four lines of a verse and explains it to others, their merit is exceedingly great.' This is the second part, revealing the superiority. Giving with attachment to form, even if relinquishing many lives, ultimately results in conditioned blessings; while upholding the Sutra without attachment to form, even if only transmitting one verse, surpasses immeasurable blessings. The reason for this is that the causes of both worldly and otherworldly realms are not false. Sutra: 'At that time, Subhuti (须菩提), hearing this Sutra, deeply understood its meaning and significance, and wept with sorrow.' This is the third part, understanding and comprehending. This passage is further divided into two parts: first, understanding and comprehending; second, praising the superiority. This is the first part. 'Wept with sorrow,' 'wept' means to fall, 'tears' are the fluids of the eyes. Inner agitation is called 'sorrow,' silent tears are called 'weeping.' Subhuti, hearing the Sutra that elucidates profound teachings, understanding the profound meaning it conveys, and hearing that relinquishing bodies and lives as numerous as the sands of the Ganges River is not as good as upholding one verse of the Sutra, therefore thought of the suffering of those who relinquished their lives, suddenly increased his sorrow, and with greater reverence for the sincerity of the Dharma, tears fell down. Question: Hearing the Sutra and understanding it should bring joy, why weep instead? Answer: There is understanding that gives rise to sorrow, like Subhuti; hearing this Sutra there is understanding that gives rise to joy, like Shariputra (Śāriputra); hearing the Lotus Sutra (法华经) there is understanding that gives rise to both sorrow and joy, like King Good Collection; hearing the Suvarnaprabhasa Sutra (金光明经) there is an intermingling of sorrow and joy. Now, the reason why Subhuti weeps is because he receives the correct teachings with his ears, and with wisdom illuminates true suchness, first, he pities the suffering of those who relinquished their lives, second, he rejoices in what is being said now, third, he regrets not having heard it sooner, and fourth, he grieves for those who have not heard these teachings, so he has this weeping. Sutra: 'And said to the Buddha (佛): Rare is the World-Honored One (世尊), that the Buddha speaks such profound Sutras.' This is the second part, praising the superiority. 'And said to the Buddha,' are words of reporting and informing. 'Rare is the World-Honored One,' is a general praise of the superiority. Buddha --------------------------------------------------------------------------------
Chinese
说如是甚深经典者。别举所叹希有法也。 经。我从昔来所得慧眼未曾得闻如是之经 大文第二释胜所以也。文别有四。一希有故胜。二不同余法故胜。三坚实故。四胜余修多罗故胜。此文初也。所谓昔得慧眼开人空目出烦恼障见无我理。其所得者。谓是化城非究竟故。今闻此经闻法空目破所知障。见法空如其所得者。即真实所乃名希有也。 经。世尊若复有人得闻是经信心清净即生实相当知是人成就第一希有功德 第二不同余法故胜。文复有二。初标举。后释成。此文标举也。此经不同余教。诠佛所得甚深法故。 经。世尊是实相者则是非相是故如来说名实相 第二释成也。言实相者。谓依此经生如实信。即是非相者。谓不同世间虚妄信也。是故如来说名实相者。引教证成结初句也。 经。世尊我今得闻如是经典信解受持不足为难若当来世后五百岁其有众生得闻如是信解受持是人即为第一希有 第三坚实故胜也。文复有三。一总举。二别释。三述赞。此总举也。为此法门智体坚实犹若金刚。慧用深入能除惑障故。令持者处下恶之世成第一之功。今总以须菩提成就五义故。闻经信解不足为难。一非难时故谓得值如来。二佛摄授故谓具信出家。三得无学果故谓办诸功德。四蒙佛加持故谓速令开 现代汉语译本： 说如是甚深经典者：这是特别指出所赞叹的稀有之法。 经：我从昔来所得慧眼未曾得闻如是之经：这是大文的第二部分，解释殊胜的原因。文章分为四个部分：一、因为稀有所以殊胜；二、因为不同于其他法所以殊胜；三、因为坚实所以殊胜；四、因为胜过其他修多罗（Sutra，经）所以殊胜。这是第一部分。所谓昔得慧眼，是开启人空之眼，脱离烦恼障，见到无我的道理。其所得者，是指化城（Upamacitta，比喻的城市），并非究竟。如今听闻此经，闻法空之眼，破除所知障，见到法空，如其所得者，即是真实的所在，才称得上稀有。 经：世尊若复有人得闻是经信心清净即生实相当知是人成就第一希有功德：这是第二部分，因为不同于其他法所以殊胜。文章分为两个部分：首先是标举，然后是解释。这是标举的部分。此经不同于其他教义，因为它诠释了佛陀所得的甚深之法。 经：世尊是实相者则是非相是故如来说名实相：这是第二部分的解释。所说的实相，是指依据此经产生如实的信心。即是非相，是指不同于世间的虚妄之信。是故如来说名实相，是引用教义来证明并总结第一句。 经：世尊我今得闻如是经典信解受持不足为难若当来世后五百岁其有众生得闻如是信解受持是人即为第一希有：这是第三部分，因为坚实所以殊胜。文章分为三个部分：一、总举；二、分别解释；三、述说赞叹。这是总举的部分。因为此法门的智慧本体坚实，犹如金刚（Vajra，金刚），智慧的作用深入，能够去除迷惑和障碍，因此，让持诵者在下劣恶浊的世道成就第一的功德。现在总的来说，因为须菩提（Subhuti，空生）成就了五种意义，所以听闻此经并信解并不难。一、不是困难之时，因为能够遇到如来（Tathagata，如来）；二、佛陀摄受，因为具备信心而出家；三、得到无学果，因为办成各种功德；四、蒙受佛陀加持，因为迅速开启智慧。
English
English version: 'Saying such profound Sutras': This specifically points out the rare and precious Dharma being praised. 'Sutra: From my past, with the wisdom eye I have attained, I have never heard such a Sutra': This is the second part of the main text, explaining the reasons for its excellence. The text is divided into four parts: first, it is excellent because it is rare; second, it is excellent because it is different from other Dharmas; third, it is excellent because it is solid; and fourth, it is excellent because it surpasses other Sutras. This is the first part. The so-called 'wisdom eye attained in the past' refers to opening the eye of emptiness of self, escaping the obstacles of afflictions, and seeing the principle of no-self. What was attained is like a 'transformation city' (Upamacitta), not ultimate. Now, hearing this Sutra, with the eye of emptiness of Dharma, one breaks through the obstacles of what is known and sees the emptiness of Dharma. What is attained is the true reality, and thus it is called rare. 'Sutra: World Honored One, if someone hears this Sutra and their faith is pure, they will give rise to true reality. Know that this person has achieved the foremost rare merit': This is the second part, excellent because it is different from other Dharmas. The text is divided into two parts: first, a general statement, and then an explanation. This is the general statement. This Sutra is different from other teachings because it explains the profound Dharma attained by the Buddha. 'Sutra: World Honored One, the true reality is non-form; therefore, the Tathagata calls it true reality': This is the explanation of the second part. The so-called 'true reality' refers to giving rise to true faith based on this Sutra. 'Non-form' refers to being different from the false faith of the world. 'Therefore, the Tathagata calls it true reality' is quoting the teachings to prove and conclude the first sentence. 'Sutra: World Honored One, it is not difficult for me to hear, believe, understand, accept, and uphold such a Sutra. If in the future, in the last five hundred years, there are beings who hear, believe, understand, accept, and uphold it, these people will be the foremost rare': This is the third part, excellent because it is solid. The text is divided into three parts: first, a general statement; second, separate explanations; and third, a description of praise. This is the general statement. Because the wisdom essence of this Dharma is solid, like a 'Vajra' (Vajra), and the function of wisdom is profound, it can remove delusion and obstacles. Therefore, it allows those who uphold it to achieve the foremost merit in a degraded and evil world. Now, in general, because 'Subhuti' (Subhuti) has achieved five meanings, it is not difficult to hear and understand this Sutra. First, it is not a difficult time because one can encounter the 'Tathagata' (Tathagata); second, the Buddha embraces them because they have faith and leave home; third, they attain the fruit of no-learning because they accomplish various merits; fourth, they receive the Buddha's blessing because they quickly open wisdom. --------------------------------------------------------------------------------
Chinese
解。五成就变化谓实是菩萨。由斯道理不名希有。彼未来者无是五义。具多障难能受持者故称第一也。 经。何以故 第二别释也。文中有三。一明我空。二明法空。三明俱空。就我空中先徴后释。此即初也。总问未来受持之人。何以独成第一希有也。 经。此人无我相人相众生相寿者相 第二释也。此中相字并从想义。由持经人了我空故。不复能起我人等想故。 经。所以者何 第二明法空也。先徴后释。此初徴也。但说我空想应有耶。 经。我相即是非相人相众生相寿者相即是非相 后文释也。我相等者。谓能取我等之心也。即是非相者。谓此执心当体故。 经。何以故 第二明俱空也。先徴后释。此初徴也。一切诸法不离能取所取。今总言空其意何也耶。 经。离一切诸相即名诸佛 后文释也。相若不空佛不应离。离得觉者即是空。 经。佛告须菩提如是如是若复有人得闻是经不惊不怖不畏当知是人甚为希有 第三述赞也。言如是如是者。谓上所说正是其义故名如是如是。即印可之词也。得闻是经不惊不怖不畏者。谓成就信解也。论云惊者谓非处生惧。是故名惊。以可呵故。如非道行故。怖者心体怖故已起不能断。疑心者畏者一向怖故。其心必竟惊怖堕故。离此三 现代汉语译本： 解：五种成就变化是指真实是菩萨。因为这个道理，不称为稀有。那些未来的人没有这五种意义，具有很多障碍困难却能受持的人，所以称为第一稀有。 经：为什么呢？这是第二部分，分别解释。文中包含三个方面：一是说明我空，二是说明法空，三是说明俱空。就我空而言，先提问后解释，这是开始。总的提问是，未来受持经典的人，为什么唯独能成就第一稀有呢？ 经：这个人没有我相、人相、众生相、寿者相。这是第二部分的解释。这里说的‘相’字，都从‘想’的意义出发。因为持经的人了解了我空，所以不再能生起我、人等的想法。 经：为什么呢？这是第二部分，说明法空。先提问后解释，这是开始的提问。只是说我空的想法，应该存在吗？ 经：我相即是非相，人相、众生相、寿者相即是非相。这是后面的解释。我相等，指的是能够执取我等的心。‘即是非相’，指的是这种执着的心本身就是空。 经：为什么呢？这是第二部分，说明俱空。先提问后解释，这是开始的提问。一切诸法都离不开能取和所取，现在总的说空，是什么意思呢？ 经：离开一切诸相，就叫做诸佛。这是后面的解释。如果‘相’不空，佛就不应该离开。离开而得到觉悟的人，就是空。 经：佛告诉须菩提：是的，是的。如果又有人听闻这部经，不惊、不怖、不畏，应当知道这个人是非常稀有的。这是第三部分，述说赞叹。说‘如是如是’，是说上面所说的正是这个道理，所以叫做‘如是如是’，是认可的意思。‘听闻这部经，不惊、不怖、不畏’，是说成就了信解。论中说，‘惊’是指在不应该产生恐惧的地方产生恐惧，所以叫做‘惊’，因为是可以呵斥的，比如不应该走的路却走了。‘怖’是指心体感到恐惧，已经产生却不能断除。‘疑心’是指‘畏’，‘畏’是指一味地恐惧，他的心最终会惊慌恐惧而堕落。离开这三种状态。