English
English version Chen Shi's statement. Example: Subhuti (须菩提) also recalled the past, in five hundred lifetimes, he acted as a Kshanti (忍辱) immortal (a being who practices forbearance). In those countless lifetimes, he had no 'I' (the concept of an independent 'self'), no 'person' (the concept of distinguishing between people), no 'sentient being' (the concept of distinguishing between all living beings), no 'life-span' (the concept of life having a beginning and end). For the sake of understanding and experiencing a long period of time, he had long heard this sutra, experienced many kalpas (劫, eons), and was able to endure all kinds of suffering, thus attaining Buddhahood. But one must cultivate oneself, without hatred in one's heart. Therefore, this text is listed as a permanent offering. When Sakyamuni (释迦牟尼) attained enlightenment, he first converted Ajnatakaundinya (憍陈如), who was Sakyamuni's great benefactor. The previous text has already explained that the above three fruits have been clarified. Fourth, when transmitting the Dharma, one must avoid the fault of clinging to appearances. Example: Therefore, Subhuti, Bodhisattvas (菩萨) should stay away from all forms and appearances, and those who arouse the mind of Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed complete enlightenment), when transmitting the Dharma, should avoid the fault of clinging to appearances. The previous text has already said that being apart from all forms and appearances is called all Buddhas. This text also says that being apart from all forms and appearances and arousing the Bodhi-citta (菩提心, mind of enlightenment) is the Bodhisattva transforming appearances, encouraging people to arouse cause and effect, and inheriting each other to attain liberation. Liberating all sentient beings is the great task of the Buddha. Do not generate attachment. Stay away from all forms and appearances. Example: One should not dwell on form to generate a mind (不应住色生心, one should not be attached to external forms to generate thoughts), one should not dwell on sound, smell, taste, touch, and dharma to generate a mind (不应住声香味触法生心, one should not be attached to sound, smell, taste, touch, and thoughts to generate thoughts), these are all the causes of samsara (生死轮回, cycle of birth and death). One should not dwell on form to generate a mind because the five Skandhas (五蕴, aggregates that constitute individual existence, namely form, sensation, perception, volition, and consciousness) are empty and still. One should not dwell on sound, smell, taste, touch, and dharma to generate a mind because one is not defiled by the realm of the six dusts (六尘, six sense objects, namely form, sound, smell, taste, touch, and dharma). Those who are attached to the six dusts will generate karma (业力), and because of karma, they will suffer. Therefore, do not generate an attached mind, and you will attain Buddhahood. Example: One should generate a mind that dwells nowhere (应生无所住心, one should generate a pure mind that is not attached to anything), the nature of all dharmas (诸法, phenomena) is non-dwelling. 'Dwelling' is true 'dwelling', true 'dwelling' is the mind dwelling by itself, in reality there is nothing to be attached to, and thus one can attain Nirvana (涅槃, liberation). Being apart from all forms and appearances is called true dwelling. Being apart from the opposition of existence and non-existence, and conforming to the Middle Way, one can attain Buddhahood. Clinging to a little will also lose. Example: If the mind is attached to something, then it is non-dwelling (非住, not true dwelling), because it does not know that the external nature is not nature, it is not the dwelling of self-aware holy wisdom, so it cannot be obtained. From here onwards, cite evidence, look. Example: Therefore, the Buddha said, the Bodhisattva's mind should not dwell on form when giving alms (菩萨心不应住色布施, one should not be attached to external forms when giving alms). Subhuti, in order to benefit all sentient beings, Bodhisattvas should give alms in this way. This is quoting the Buddha's correct words as a rule. All --------------------------------------------------------------------------------
Chinese
一切者。总名菩萨。作如是见。即解此经 上求菩提。下化萨埵。此西音译就中言故。名道心众生 诵曰。菩提子由如底。泥从他踏纳心头。念念低缘何勿事。举 如来说。一切诸相。即是非相。又说。一切众生。则非众生者。所执我人。相无性故。但随妄情。而施设故。不知实恒遍不离者。是正趣生。不知如来施设。依者是二无我。次下第五于佛所说。离不信过。举 须菩提。如来是真语者。实语者。如语者。不诳语者。不异语者第五于佛所说。离不信过也 如来昔说小乘。且令脱苦。今说大乘。乃令得乐。从此以下。释迦得佛。用何勿法得佛。举 须菩提如来所得法。此法无实无虚者。善分别相自心现。知外性非性。于法实无所得。故名无实。次下第六于行施时。离道过举 须菩提。若菩萨。心住于法。而行布施。如人入闇。则无所见者。第六于行施时。离障道过。诵曰 身虽处世明足仍闇中行。直知檐外事岂忆𧜅来迎。参差神貌朽恍惚梦还惊。但令善根炽示死亦如生。从此出能断道。看举 若菩萨。心不住法而行布施。如人有目。日光明照。见种种色者。出能断道也。明闇不相舍离。前头六段。总是祇树给孤独园。劝当座下徒众。后劝末代。已上六文。教利六道。从此以下喻劝末代弘经。举 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。人悉见是人者。出弘经者。摄授正法。成熟众生。乃可名为善男子善女人。佛慧悉知悉见者。佛无碍智慧摄授也。佛知见德。何功德。举 皆德成就无量无边功德者。以利诱也。长短言之则无量佛智。不能知分剂故。上来诸文不同。利过劝并了。次下第二得劝。举 须菩提。若有善男子善女人。初日分。以恒河沙等身布施。中日分。复以恒河沙等身布施。后日分。亦以恒河沙等身布施者。一九时。放舍身命布施。夜三时不论。各以恒沙身命布施者。其数多也。经多少时布施。举 如是无量百千万亿劫以身布施者。时分长也。此乐福宜多。问何处得有尔所身命布施。答假设为言。示应语也。喻孝顺儿。孝养阿娘顶戴母绕须弥山千匝。由无足日。菩萨亦然 何勿定得举。若复有人闻此经典信心不逆。其福胜彼。何况书写受持读诵。为人解说者。依本宣传曰说。开阐意义曰解。功德多少。说相貌将来。举 须菩提。以要言之。是经有不可思议。不可称量无边功德者。若广别说。穷劫不尽故巧方便。略要言之。何谁合闻。此第二向胜乘。举 如来为发大者说。为发最上乘者说者。向胜乘也。声闻缘觉是小乘者。不闻此经。有渐悟者。回心向大。是发大 现代汉语译本： 如果善男子善女人，能够对此经受持读诵，那就是如来以佛的智慧，完全知晓这个人，完全看见这个人，是出来弘扬佛经的人，是摄受正法、成熟众生的人，才可以称作善男子善女人。佛慧完全知晓完全看见，是佛的无碍智慧所摄受。佛的知见功德是什么？总而言之，都是功德成就，有无量无边的功德，这是用利益来诱导。如果用长短来衡量，那么无量的佛智也不能知晓它的分量。以上这些经文，不同之处在于，利益、赞叹和劝勉并用了。接下来是第二种劝勉， 须菩提，如果有善男子善女人，在初日分（一天的开始时段），用像恒河沙一样多的身体来布施；中日分（一天的中间时段），又用像恒河沙一样多的身体来布施；后日分（一天的结束时段），也用像恒河沙一样多的身体来布施。一天九个时段，都舍弃身命来布施，夜晚三个时段不论，每个时段都用恒河沙一样多的身命来布施，这个数量是很多的。经过多少时间来布施呢？ 像这样无量百千万亿劫都用身体来布施，时间是很长的。这种乐于布施的福报应该很多。问：哪里能有这么多的身命用来布施呢？答：这是假设的说法，是用来指示应该如何做的。比如孝顺的儿子，孝养母亲，顶戴着母亲绕须弥山（Sumeru，佛教宇宙观中的圣山）一千圈，因为没有脚的日子。菩萨也是这样。为什么不确定能得到呢？如果又有人听闻这部经典，信心坚定不生疑惑，他的福报胜过前者。更何况是书写、受持、读诵，并且为他人解说呢？依照原本的经文宣讲叫做‘说’，开示阐明经文的意义叫做‘解’。功德有多少？说的是相貌和将来。 须菩提，总而言之，这部经有不可思议、不可称量、无边无际的功德。如果详细分别地来说，穷尽劫数也说不完，所以用巧妙的方便法门，简略地概括来说。什么样的人适合听闻这部经呢？这是第二个趋向于殊胜的佛法。 如来是为发大心的人说的，是为发最上乘（Mahayana，大乘佛教）心的人说的。趋向于殊胜的佛法。声闻（Śrāvaka，听闻佛法而悟道者）和缘觉（Pratyekabuddha，靠自己领悟佛法者）是小乘（Hinayana，小乘佛教）的人，不听闻这部经。有逐渐觉悟的人，回心向大乘，这就是发大心。
English
English version: If good men and good women can receive, uphold, read, and recite this Sutra, then the Tathagata (如来，another name for the Buddha) will, with the Buddha's wisdom, fully know and fully see these people. They are those who come forth to propagate the Sutra, embrace the True Dharma, and mature sentient beings. Only then can they be called good men and good women. 'Buddha's wisdom fully knows and fully sees' means they are embraced by the Buddha's unobstructed wisdom. What is the merit of the Buddha's knowledge and vision? In short, all are accomplishments of merit, with immeasurable and boundless merits. This is to induce with benefits. If measured by length, then immeasurable Buddha wisdom cannot know its extent. The above passages differ in that benefits, praise, and exhortation are used together. Next is the second exhortation, 'Subhuti (须菩提，one of the principal disciples of the Buddha), if there are good men and good women who, in the early part of the day, give away as many bodies as there are sands in the Ganges River (恒河沙，the sands of the Ganges River, used to represent a very large number) in alms; in the middle part of the day, again give away as many bodies as there are sands in the Ganges River in alms; and in the later part of the day, also give away as many bodies as there are sands in the Ganges River in alms.' In nine periods of the day, they relinquish their lives to give alms. The three periods of the night are not considered. In each period, they give away as many lives as there are sands in the Ganges River. This number is very large. How long do they give alms? If they give alms with their bodies for immeasurable hundreds of thousands of millions of kalpas (劫，an extremely long period of time), the time is very long. This joy of giving should bring much merit. Question: Where can one find so many lives to give in alms? Answer: This is a hypothetical statement, meant to indicate what should be done. It is like a filial son who cares for his mother, carrying her on his head and circling Mount Sumeru (须弥山，the central mountain in Buddhist cosmology) a thousand times, because there are days without feet. Bodhisattvas (菩萨，beings who are on the path to Buddhahood) are also like this. Why is it not certain to be obtained? If someone hears this Sutra and has unwavering faith, their merit surpasses the former. How much more so for those who write, receive, uphold, read, recite, and explain it to others? To proclaim according to the original text is called 'speaking,' and to elucidate the meaning of the Sutra is called 'explaining.' How much merit is there? It speaks of appearance and the future. 'Subhuti, in short, this Sutra has inconceivable, incalculable, and boundless merits. If explained in detail, it would not be exhausted even after countless kalpas.' Therefore, with skillful means, it is briefly summarized. Who is suitable to hear this Sutra? This is the second direction towards the supreme vehicle. 'The Tathagata speaks for those who have aroused the great mind, for those who have aroused the mind for the most supreme vehicle (Mahayana, 大乘佛教).’ It is directed towards the supreme vehicle. Sravakas (声闻，disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (缘觉，those who attain enlightenment on their own) are those of the Hinayana (小乘佛教，the 'small vehicle'), and do not hear this Sutra. Those who gradually awaken and turn their minds towards the Mahayana are those who have aroused the great mind. --------------------------------------------------------------------------------
Chinese
者。佛乃为说。渐悟者。一千二百阿罗汉是也。阿谁悉知悉见。举 若复有人。能受持读诵。广为人说。如来悉知是人。悉见是人。皆成就不可量不可称。无有边。不可思议功德者。即以上利。劝行法行。悉知见等义。同前释 缘何勿事合得闻。举 如是人等。则为荷担如来。阿耨多罗三藐三菩提者。当重住也。如理天下。是天子事。委任大臣。臣荷重住。阿耨菩提。是如来事。付嘱菩萨即荷如来重担菩萨即荷如来重担 何以故释。看举 须菩提。若乐小法者。着我见人见。众生见受者见。则于此经。不能听受读诵。为人解说者。谓二乘人。则此经不能听受。及自读诵 三昧乐。不乐言说故。小乘者。纵闻此经。亦不得成佛。得成佛敬一切皆应供养无举 须菩提。在在处处。若有此经。一切世间。天人阿修罗。所应供养者。得尊贵也。随何时分。说为在在。持此经者。故名在在。缘何勿事得供养。举 当知此处。则为是塔。皆应恭敬。作礼围绕。以诸花香。而散其处者。花则光色鲜荣。见者悦预。香则美气氲馥闻者安乐。以财表敬莫此为先。上来诸文不同。得利劝了。次下释灭罪劝。先劝即会。次劝末代于中有两段经文。先举初文。举。复次须菩提。若善男子善女人。受持读诵此经。若为人轻贱。是人先世罪业。应堕 现代汉语译本：佛陀于是为他们说法，这些渐悟的人，就是一千二百阿罗汉。（阿罗汉：断尽烦恼，证得解脱的圣者）是谁完全知晓并看见呢？佛说：‘如果有人能够受持、读诵，并广泛地为人解说这部经，如来完全知晓这个人，完全看见这个人，他们都将成就不可衡量、不可称说、没有边际、不可思议的功德。’这就是用殊胜的利益，劝勉人们奉行佛法。‘完全知晓’、‘看见’等的意义，与前面的解释相同。因为什么缘故，不要错过听闻的机会呢？佛说：‘这样的人，就是承担如来的阿耨多罗三藐三菩提（阿耨多罗三藐三菩提：无上正等正觉）。’应当重视并安住于此。治理天下，是天子的职责，委任大臣，大臣承担重任。阿耨菩提，是如来的事业，付嘱给菩萨，就是承担如来的重担。菩萨就是承担如来的重担。为什么这样说呢？佛说：‘须菩提，如果有人乐于小乘佛法，执着于我见、人见、众生见、受者见，那么对于这部经，就不能听受、读诵、为人解说。’意思是说，二乘人（二乘人：声闻乘和缘觉乘的修行者），就不能听受这部经，以及自己读诵。因为他们贪恋三昧（三昧：禅定）之乐，不喜好言说。小乘人，即使听闻这部经，也不能成佛。得到成佛的授记，一切都应当接受供养。佛说：‘须菩提，无论在什么地方，只要有这部经，一切世间的天人（天人：天界的众生）、阿修罗（阿修罗：一种非天、非人的神道），都应当供养。’这是说这部经得到尊贵。无论何时何地，都可称为‘在在’，持诵这部经的人，因此被称为‘在在’。因为什么缘故，不要错过得到供养的机会呢？佛说：‘应当知道这个地方，就是佛塔（佛塔：供奉佛舍利或经书的建筑物），都应当恭敬、作礼、围绕，用各种鲜花和香来散布在这个地方。’鲜花光彩鲜艳，看见的人心生喜悦；香气芬芳浓郁，闻到的人感到安乐。用财物来表达敬意，没有比这更重要的了。以上这些经文，都是劝人得到利益。接下来是解释消除罪业的劝勉。先劝人立即领会，然后劝勉末法时代的人。其中有两段经文，先举出第一段经文。佛说：‘须菩提，如果善男子、善女人，受持读诵这部经，如果被人轻贱，这是因为这个人前世的罪业，本应堕入恶道。