English
English version: The Buddha then spoke Dharma for them. Those who gradually awakened were the one thousand two hundred Arhats (Arhats: Saints who have eradicated all afflictions and attained liberation). Who knows and sees all? The Buddha said, 'If there are those who can receive, uphold, recite, and widely explain this Sutra to others, the Tathagata (Tathagata: 'Thus Come One', an epithet of the Buddha) knows all about these people, sees all about these people, and they will all achieve immeasurable, inexpressible, boundless, and inconceivable merits.' This is using supreme benefits to encourage people to practice the Dharma. The meanings of 'knows all' and 'sees' are the same as explained earlier. For what reason should one not miss the opportunity to hear? The Buddha said, 'Such people are bearing the Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed, complete and perfect enlightenment) of the Tathagata.' One should value and dwell on this. Governing the world is the duty of the emperor; entrusting ministers, the ministers bear the heavy responsibility. Anuttara-bodhi is the work of the Tathagata; entrusting it to Bodhisattvas (Bodhisattvas: beings who seek enlightenment for all) is bearing the heavy burden of the Tathagata. Bodhisattvas are bearing the heavy burden of the Tathagata. Why is this so?' The Buddha said, 'Subhuti (Subhuti: one of the Buddha's principal disciples), if someone delights in the Small Vehicle (Small Vehicle: refers to the Theravada tradition), clinging to the views of self, person, sentient being, and life-span, then they cannot listen to, receive, recite, or explain this Sutra to others.' This means that those of the Two Vehicles (Two Vehicles: Sravakayana and Pratyekabuddhayana) cannot listen to this Sutra or recite it themselves because they are attached to the bliss of Samadhi (Samadhi: meditative absorption) and do not like to speak. Those of the Small Vehicle, even if they hear this Sutra, cannot attain Buddhahood. Receiving the prediction of attaining Buddhahood, everything should be offered. The Buddha said, 'Subhuti, wherever this Sutra is, all beings in the world, including Devas (Devas: heavenly beings), humans, and Asuras (Asuras: demigods), should make offerings.' This means that this Sutra is honored. At any time and in any place, it can be called 'wherever'; those who uphold this Sutra are therefore called 'wherever'. For what reason should one not miss the opportunity to receive offerings? The Buddha said, 'One should know that this place is a Stupa (Stupa: a monument housing relics or scriptures), and all should respectfully bow, circumambulate, and scatter various flowers and incense there.' The flowers are bright and colorful, bringing joy to those who see them; the fragrance is rich and pleasant, bringing peace to those who smell it. Expressing reverence with wealth, nothing is more important than this. The above Sutras are all encouraging people to gain benefits. Next is the explanation of encouraging the elimination of karmic obstacles. First, encourage people to understand immediately, then encourage people in the Dharma-ending age. Among them, there are two sections of Sutras; first, present the first section. The Buddha said, 'Furthermore, Subhuti, if good men and good women receive, uphold, and recite this Sutra, and if they are despised by others, it is because of the karmic obstacles from their past lives, which should have caused them to fall into evil realms.' --------------------------------------------------------------------------------
Chinese
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者。灭业过。何徒灭罪。亦能善。诸所作业。略有二种。一者定受。二者不定受。不定受中。有业时定。而时不定 业前方便。及业后起。此之一段劝即会。后劝末代。有四句经。先举初文。举 须菩提我念过去无量阿僧祇劫。于燃灯佛前。得值八百四千万亿那由他诸佛。悉皆供养承事。无空过者。精勤无间。不虚度也。此问文。念昔多福也。会自然灯照。故名。然灯佛。从此以下。以经校量。举 若复有人。于末世。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。所不能及者。以经校量也。无胜多法。可为喻故。从此以下。将护彼意。举 须菩提。若善男子善女人。于后末世。有受持读诵此经。所得功德。我若具说者。或有人闻心。则狂乱。狐疑不信者。将护彼意也。佛若具说末世受持所得功德。唯佛与佛。乃能具知。亦能具说。狐疑则不能趣入。不信则起秽浊心。从此以下。劝彼令知。结。看举 须菩提。当知是经义。不可思议。果报亦不可思议者。劝彼令知也。佛说此经。欲以一切诸佛功德。施与一切学法众生。如是深经。时乃说之。甚为难得。名不可思议。一切诸佛 喻兴易广得钱财。后与 现代汉语译本 恶道（不好的去处）。因为今世之人轻贱（轻视）的缘故，先世（前世）的罪业，因此得以消灭。当来应当证得阿耨多罗三藐三菩提（无上正等正觉）的人，消灭业障的功德，岂止是消灭罪业，也能行善。各种所作的业，大致有两种：一是定受（必定要承受的），二是 不定受（不一定承受的）。在不定受中，有的是业报的时间是确定的，有的是时间不确定的。业的前方便（造业前的准备）以及业后起（造业后的行为）。这一段是劝导当时在场的人，后面是劝导末世的人。有四句经文，先举出第一段经文。举例：‘须菩提（佛陀的弟子），我忆念过去无量阿僧祇劫（极长的时间单位），在燃灯佛（过去佛的名字）前，遇到八百四千万亿那由他（极大的数字单位）诸佛，全部都供养承事，没有空过的时候，精勤没有间断，没有虚度。’这是问话的经文，忆念过去多有福德。因为自然有灯光照耀，所以叫做燃灯佛。从这里以下，用经文来衡量比较。举例：‘如果有人，在末世，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，千万亿分之一都比不上，乃至用算术譬喻都无法比及。’这是用经文来衡量比较。因为没有比这更殊胜的法，可以作为比喻的缘故。从这里以下，是为了照顾对方的心意。举例：‘须菩提（佛陀的弟子），如果善男子善女人，在后来的末世，有人受持读诵这部经，所得到的功德，我如果全部都说出来，或许有人听了会心生狂乱，狐疑不信。’这是为了照顾对方的心意。佛如果全部说出末世受持这部经所得到的功德，只有佛与佛，才能完全知道，也才能完全说出来。狐疑就不能趣入，不信就会生起污浊的心。从这里以下，劝导他们要明白。结论，看举例：‘须菩提（佛陀的弟子），应当知道这部经的意义，不可思议，果报也不可思议。’这是劝导他们要明白。佛说这部经，想要把一切诸佛的功德，施与一切学习佛法的众生。像这样深奥的经，时机成熟才说出来，非常难得，名为不可思议。一切诸佛，譬如兴建容易，广泛得到钱财，之后给予他人。
English
English version Evil paths (bad destinations). Because people in this present age are contemptuous (disrespectful), the sins of past lives are thereby extinguished. Those who are to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), the merit of eliminating karmic obstacles is not merely the elimination of sins, but also the ability to do good. The various karmas that are created are roughly of two types: one is fixed to be received (inevitably to be experienced), and the other is unfixed to be received (not necessarily to be experienced). Among the unfixed to be received, some have a fixed time for the karmic retribution, while others have an unfixed time. The preliminary actions before creating karma and the subsequent actions after creating karma. This section is to exhort those present at the time, and the following is to exhort people of the future generations. There are four lines of scripture, first citing the first section of scripture. For example: 'Subhuti (a disciple of the Buddha), I recall in the past immeasurable asamkhya kalpas (extremely long units of time), before Dipankara Buddha (name of a past Buddha), I encountered eight hundred four million nayuta (extremely large numerical units) Buddhas, all of whom I served and attended to, without wasting any time, diligently and without interruption, not spending time in vain.' This is a question in the scripture, recalling the many blessings of the past. Because there is natural light illuminating, it is called Dipankara Buddha. From here onwards, using the scripture to measure and compare. For example: 'If there is someone in the future age who can receive, uphold, read, and recite this scripture, the merit they obtain is not even one percent of the merit I obtained from offering to the Buddhas, not even one ten-millionth of a percent, and cannot be compared even with arithmetic analogies.' This is using the scripture to measure and compare. Because there is no more supreme Dharma that can be used as an analogy. From here onwards, it is to take care of the other person's feelings. For example: 'Subhuti (a disciple of the Buddha), if good men and good women in the later future age receive, uphold, read, and recite this scripture, if I were to fully describe the merit they obtain, perhaps some people would become confused and disbelieving.' This is to take care of the other person's feelings. If the Buddha were to fully describe the merit obtained from receiving and upholding this scripture in the future age, only Buddhas and Buddhas can fully know and fully describe it. Doubt will prevent entry, and disbelief will give rise to impure thoughts. From here onwards, exhorting them to understand. Conclusion, see the example: 'Subhuti (a disciple of the Buddha), you should know that the meaning of this scripture is inconceivable, and the karmic retribution is also inconceivable.' This is exhorting them to understand. The Buddha speaks this scripture, wanting to bestow the merit of all the Buddhas upon all sentient beings who study the Dharma. Such a profound scripture is spoken only when the time is right, and it is very rare, called inconceivable. All the Buddhas, for example, building is easy, widely obtaining wealth, and then giving it to others. --------------------------------------------------------------------------------
Chinese
子孙。还得富贵菩萨教众生。亦复如是。令佛种不断故。上来诸文不同。念昔多福四句经并了 诵曰 佛常在世间。不染世间法。不分别世故敬礼无所观 又曰。着你世间衣。吃你世间食。共你和光尘。你见自不识 已前上中两卷了。从此以后入卷。 次下当释趣究竟地。无住般若。如来功德。于此分中。初善现略问。次如来广说。于中有二。先举初文。举 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。云何降伏其心者。初略问也。善男子者。是发心人。发阿耨多罗三藐三菩提者。是发大心。此为依也。发心有四。一发信心。二发解心。三发行心。四发证心。前三发心。前文以说。从此入证。释迦答。举 佛告须菩提。善男子善女人。发阿耨多罗三藐三菩提者。当生如是心。我应灭度一切众生者。众生不能自灭度故。菩萨应作灭度众生。是佛大事。是故菩萨。应住此心。如来广说。作何等度。若为度脱。举 灭度一切众已。而无有一众生实灭度者。答降伏心也。于中有三。一行菩萨行。降伏我相。心入无我故。二于如来地。降伏法相心入于法空故。三于生死涅槃地。降伏有住。心得无住故。证了我空。如来不灭故 何以故徴。于徴隐文。未得义故。据何事不得名众生举 若菩 现代汉语译本： 子孙，还要让富贵菩萨教导众生，也应该像这样，使佛的种子不断绝。上面这些经文有所不同，念诵《昔多福四句经》完毕。 诵念：佛常在世间，不染世间法，不分别世事，所以敬礼那无所观照的佛。 又说：穿着你的世间衣，吃着你的世间食，与你一同和光同尘，你却见了也不认识自己。 前面的上卷和中卷已经结束，从这里开始进入下卷。 接下来将要解释趣向究竟之地、无住般若（prajna，智慧）、如来的功德。在这部分中，先是善现（Subhuti，须菩提）略微提问，然后是如来广泛解说。其中有两点，先提出最初的经文： 提出：当时，须菩提（Subhuti）对佛说：‘世尊，善男子、善女人，发阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心）的人，应该如何安住？应该如何降伏其心？’这是最初的简略提问。善男子，指的是发心之人。发阿耨多罗三藐三菩提心，指的是发大心。这是所依之处。发心有四种：一、发信心；二、发解心；三、发行心；四、发证心。前三种发心，前面的经文已经说过，从这里进入证悟。释迦（Sakyamuni，释迦牟尼）回答。 提出：佛告诉须菩提（Subhuti）：‘善男子、善女人，发阿耨多罗三藐三菩提心的人，应当生起这样的心：我应当灭度一切众生。’因为众生不能自己灭度，所以菩萨应当做灭度众生的事情，这是佛的大事，所以菩萨应当安住于此心。如来广泛解说，做什么样的度化，为了什么而度脱？ 提出：灭度一切众生之后，实际上没有一个众生被灭度。’这是回答降伏其心。其中有三点：一是行菩萨行，降伏我相，心进入无我；二是在如来地，降伏法相，心进入法空；三是在生死涅槃地，降伏有所住着，心得无所住。证悟了我空，如来不灭。’ ‘为什么呢？’这是提问。在提问中隐藏着经文，因为没有得到真义。根据什么事情而不得名为众生？ 提出：如果菩