Chinese
、不怖、不畏，当知是人甚为希有。何以故？须菩提！如来说第一波罗蜜，非第一波罗蜜，是名第一波罗蜜。须菩提！忍辱波罗蜜，如来说非忍辱波罗蜜。何以故？须菩提！如我昔为歌利王割截身体，我于尔时，无我相、无人相、无众生相、无寿者相。何以故？我于往昔节节支解时，若有我相、人相、众生相、寿者相，应生瞋恨。须菩提！又念过去于五百世作忍辱仙人，于尔所世，无我相、无人相、无众生相、无寿者相。是故须菩提！菩萨应离一切相，发阿耨多罗三藐三菩提心，不应住色生心，不应住声、香、味、触、法生心，应生无所住心。若心有住，则为非住。是故佛说：‘菩萨心不应住色布施。’ “须菩提！菩萨为利益一切众生，应如是布施。如来说：‘一切诸相，即是非相。’又说：‘一切众生，则非众生。’ “须菩提！如来是真语者、实语者、如语者、不诳语者、不异语者。 “须菩提！如来所得法，此法无实无虚。须菩提！若菩萨心住于法而行布施，如人入闇，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。 “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。 现代汉语译本：不恐惧、不害怕，应当知道这个人是非常稀有的。为什么呢？须菩提（Subhuti）！如来说的第一波罗蜜（paramita，意为“到彼岸”），不是第一波罗蜜，所以才叫做第一波罗蜜。须菩提！忍辱波罗蜜（ksanti-paramita，意为“忍耐到彼岸”），如来说不是忍辱波罗蜜。为什么呢？须菩提！就像我过去被歌利王（Kali）割截身体的时候，我那时没有我相（atman-samjna，执着于自我的概念）、没有人相（pudgala-samjna，执着于人的概念）、没有众生相（sattva-samjna，执着于众生的概念）、没有寿者相（jiva-samjna，执着于寿命的概念）。为什么呢？我在过去被节节肢解的时候，如果我有我相、人相、众生相、寿者相，就应该会产生嗔恨。须菩提！我又想起过去五百世做忍辱仙人的时候，在那时，我也没有我相、没有人相、没有众生相、没有寿者相。所以，须菩提！菩萨应该离开一切相，发起阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，意为“无上正等正觉之心”），不应该执着于色（rupa，意为“物质”）而生心，不应该执着于声（shabda，意为“声音”）、香（gandha，意为“气味”）、味（rasa，意为“味道”）、触（sparsha，意为“触感”）、法（dharma，意为“事物”）而生心，应该生起无所执着的心。如果心有所执着，那就是非执着。所以佛说：‘菩萨的心不应该执着于色而行布施。’ 须菩提！菩萨为了利益一切众生，应该这样布施。如来说：‘一切诸相，就是非相。’又说：‘一切众生，就不是众生。’ 须菩提！如来是说真话的人、说实话的人、说如实话的人、不说谎话的人、不说异样话的人。 须菩提！如来所得到的法，这个法既不是真实的也不是虚假的。须菩提！如果菩萨的心执着于法而行布施，就像人进入黑暗中，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，在阳光照耀下，能看见各种各样的颜色。 须菩提！在未来的时代，如果有善男子、善女人，能够受持、读诵这部经，那么如来就会以佛的智慧，完全知道这个人，完全看见这个人，他们都能够成就无量无边的功德。
English
English version: Without fear, without dread, know that such a person is exceedingly rare. Why is that? Subhuti! The Tathagata's (Tathagata, meaning 'Thus Gone One') first paramita (paramita, meaning 'perfection' or 'crossing over'), is not the first paramita, that is why it is called the first paramita. Subhuti! The paramita of patience (ksanti-paramita, meaning 'perfection of patience'), the Tathagata says is not the paramita of patience. Why is that? Subhuti! Just as when I was formerly cut apart by King Kali, at that time, I had no concept of self (atman-samjna, the concept of a self), no concept of a person (pudgala-samjna, the concept of a person), no concept of a living being (sattva-samjna, the concept of a living being), and no concept of a life span (jiva-samjna, the concept of a life span). Why is that? When I was dismembered limb by limb in the past, if I had a concept of self, a concept of a person, a concept of a living being, or a concept of a life span, I should have given rise to anger. Subhuti! I also recall that in the past, in five hundred lifetimes, I was a sage of patience. In those lifetimes, I had no concept of self, no concept of a person, no concept of a living being, and no concept of a life span. Therefore, Subhuti! A Bodhisattva (Bodhisattva, meaning 'enlightenment being') should depart from all concepts, and awaken the mind of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, meaning 'unexcelled, right, and perfect enlightenment'), should not dwell on form (rupa, meaning 'material form') to give rise to a mind, should not dwell on sound (shabda, meaning 'sound'), smell (gandha, meaning 'smell'), taste (rasa, meaning 'taste'), touch (sparsha, meaning 'touch'), or dharma (dharma, meaning 'phenomena') to give rise to a mind, but should give rise to a mind that dwells nowhere. If the mind dwells somewhere, then it is non-dwelling. Therefore, the Buddha said: 'A Bodhisattva's mind should not dwell on form when giving alms.' Subhuti! A Bodhisattva, for the benefit of all living beings, should give alms in this way. The Tathagata says: 'All forms are non-forms.' And also says: 'All living beings are non-living beings.' Subhuti! The Tathagata is a speaker of truth, a speaker of reality, a speaker of what is as it is, a non-deceiving speaker, a non-different speaker. Subhuti! The Dharma (Dharma, meaning 'teachings' or 'law') that the Tathagata has attained, this Dharma is neither real nor unreal. Subhuti! If a Bodhisattva's mind dwells on the Dharma while giving alms, it is like a person entering darkness, who sees nothing; if a Bodhisattva's mind does not dwell on the Dharma while giving alms, it is like a person with eyes, who, in the light of the sun, sees all kinds of colors. Subhuti! In the future, if there are good men and good women who can receive, uphold, read, and recite this sutra, then the Tathagata, with the wisdom of the Buddha, will fully know these people, fully see these people, and they will all attain immeasurable and boundless merit. --------------------------------------------------------------------------------
Chinese
“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，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。 “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。 “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。 “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。 “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 现代汉语译本： ‘须菩提！如果善男子、善女人，在早晨用像恒河沙一样多的身体布施，中午又用像恒河沙一样多的身体布施，下午也用像恒河沙一样多的身体布施，这样无数百千万亿劫都用身体布施；如果有人听到这部经典，信心不退，他所获得的福德胜过前者，更何况是书写、受持、读诵、为他人解说呢？’ ‘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。如来是为发大乘心的人说，为发最上乘心的人说。如果有人能够受持读诵，广泛地为他人解说，如来完全知道这个人，完全看见这个人，他们都将成就不可衡量、不可称量、无边无际、不可思议的功德。这样的人，就是承担如来阿耨多罗三藐三菩提（无上正等正觉）的重任。为什么呢？须菩提！如果喜欢小乘佛法的人，执着于我见、人见、众生见、寿者见，那么对于这部经，就不能听受读诵、为他人解说。’ ‘须菩提！无论在什么地方，只要有这部经存在，一切世间的天人、阿修罗（非天神），都应当供养；应当知道这个地方就是佛塔，都应当恭敬，作礼围绕，用各种鲜花和香来散布在这个地方。’ ‘此外，须菩提！善男子、善女人，如果受持读诵这部经，却被人轻视，这是因为这个人前世的罪业，本应堕入恶道，因为今世被人轻视，前世的罪业就消除了，当获得阿耨多罗三藐三菩提（无上正等正觉）。’ ‘须菩提！我回忆过去无量阿僧祇劫（无数大劫），在燃灯佛（过去佛）面前，遇到八百四千万亿那由他（极多数）诸佛，都供养承事，没有空过。如果有人，在后来的末法时代，能够受持读诵这部经，所获得的功德，比我所供养诸佛的功德，百分之一都不到，千万亿分之一都不到，甚至无法用算数譬喻来形容。’
English
English version: 'Subhuti! If a good man or good woman were to give away as many bodies as there are grains of sand in the Ganges River in the morning, and again as many bodies as there are grains of sand in the Ganges River at midday, and again as many bodies as there are grains of sand in the Ganges River in the afternoon, and were to continue giving away bodies in this way for countless hundreds of thousands of millions of kalpas (eons); if, on the other hand, someone were to hear this sutra and have faith without opposition, their merit would surpass that of the former, how much more so if they were to write, receive, recite, and explain it to others?' 'Subhuti! In short, this sutra has inconceivable, immeasurable, and boundless merit. The Tathagata (Buddha) speaks it for those who have set their minds on the Mahayana (Great Vehicle), and for those who have set their minds on the Supreme Vehicle. If someone can receive, uphold, recite, and widely explain it to others, the Tathagata fully knows this person, fully sees this person, and they will all attain immeasurable, incalculable, boundless, and inconceivable merit. Such people are bearing the burden of the Tathagata's Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Why is this so? Subhuti! If those who delight in the Hinayana (Lesser Vehicle) are attached to the view of self, the view of person, the view of sentient beings, and the view of a life span, they will not be able to hear, receive, recite, or explain this sutra to others.' 'Subhuti! Wherever this sutra is found, all the gods, humans, and asuras (demigods) of the world should make offerings; know that this place is a stupa (relic shrine), and all should respectfully bow, circumambulate it, and scatter flowers and incense there.' 'Furthermore, Subhuti! If a good man or good woman who receives, upholds, and recites this sutra is despised by others, it is because of the karmic offenses of this person's past lives, which should have caused them to fall into evil realms. Because they are despised in this life, the karmic offenses of their past lives are eliminated, and they will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' 'Subhuti! I recall that in the past, countless asamkhya kalpas (incalculable eons) ago, before Dipankara Buddha (a past Buddha), I encountered eight hundred and four million nayutas (a very large number) of Buddhas, and I made offerings and served them all without exception. If someone in the future, in the Dharma-ending age, can receive, uphold, and recite this sutra, the merit they obtain will not be equal to even one percent of the merit of my offerings to all those Buddhas, not even one ten-millionth of a billionth, and it cannot be described by any numerical analogy.' -------------------------------------------------------------------------------- 分、乃至算数譬喻所不能及。
Chinese
“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。须菩提！当知是经义不可思议，果报亦不可思议。” 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？” 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。灭度一切众生已，而无有一众生实灭度者。’何以故？须菩提！若菩萨有我相、人相、众生相、寿者相，则非菩萨。所以者何？须菩提！实无有法发阿耨多罗三藐三菩提者。 “须菩提！于意云何？如来于然灯佛所，有法得阿耨多罗三藐三菩提不？” “不也，世尊！如我解佛所说义，佛于然灯佛所，无有法得阿耨多罗三藐三菩提。” 佛言：“如是，如是！须菩提！实无有法，如来得阿耨多罗三藐三菩提。须菩提！若有法如来得阿耨多罗三藐三菩提者，然灯佛则不与我受记：‘汝于来世，当得作佛，号释迦牟尼。’以实无有法得阿耨多罗三藐三菩提，是故然灯佛与我受记，作是言：‘汝于来世，当得作佛，号释迦牟尼。’何以故？如来者，即诸法如义。 “若有人 现代汉语译本 是无法用分割、甚至算术比喻来衡量的。 ‘须菩提（Subhuti）！如果善男子、善女人，在后来的末法时代，有人能够受持、读诵这部经，他们所获得的功德，如果我详细解说，或许有人听了会心神狂乱，疑惑不信。须菩提（Subhuti）！应当知道这部经的意义不可思议，其果报也是不可思议的。’ 这时，须菩提（Subhuti）对佛说：‘世尊！善男子、善女人，发起了阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi，无上正等正觉之心），应该如何安住？应该如何降伏其心？’ 佛告诉须菩提（Subhuti）：‘善男子、善女人，发起了阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi，无上正等正觉之心）的人，应当生起这样的心念：‘我应当度脱一切众生。度脱一切众生之后，却不认为有一个众生真正被度脱。’为什么呢？须菩提（Subhuti）！如果菩萨有我相、人相、众生相、寿者相，那就不是菩萨。这是为什么呢？须菩提（Subhuti）！实际上没有一种法可以让人发起阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi，无上正等正觉之心）。’ ‘须菩提（Subhuti）！你认为如何？如来（Tathagata）在燃灯佛（Dipamkara Buddha）那里，有得到阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）的法吗？’ ‘不，世尊！按照我理解佛所说的意义，佛在燃灯佛（Dipamkara Buddha）那里，没有得到阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）的法。’ 佛说：‘是这样的，是这样的！须菩提（Subhuti）！实际上没有一种法，如来（Tathagata）可以得到阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）。须菩提（Subhuti）！如果有法让如来（Tathagata）得到阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉），燃灯佛（Dipamkara Buddha）就不会给我授记：‘你将来会成佛，号为释迦牟尼（Sakyamuni）。’正因为实际上没有一种法可以得到阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉），所以燃灯佛（Dipamkara Buddha）才给我授记，说：‘你将来会成佛，号为释迦牟尼（Sakyamuni）。’为什么呢？如来（Tathagata）的意思，就是诸法如如不动的真理。 ‘如果有人