English
English version cannot be reached by division, or even by arithmetic metaphors. 'Subhuti! If good men or good women, in the latter days of the Dharma's decline, can receive, uphold, read, and recite this sutra, the merit they obtain, if I were to fully describe it, some might hear it and become confused, doubtful, and disbelieving. Subhuti! Know that the meaning of this sutra is inconceivable, and its karmic rewards are also inconceivable.' At that time, Subhuti said to the Buddha, 'World Honored One! When good men or good women have awakened the mind of Anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment), how should they abide? How should they subdue their minds?' The Buddha told Subhuti, 'Good men or good women, who have awakened the mind of Anuttara-samyak-sambodhi, should give rise to this thought: “I must liberate all living beings. Having liberated all living beings, I do not consider that any living being has actually been liberated.” Why is this so? Subhuti! If a Bodhisattva has the perception of a self, a person, a living being, or a life span, then they are not a Bodhisattva. Why is this? Subhuti! In reality, there is no Dharma by which one can awaken the mind of Anuttara-samyak-sambodhi.' 'Subhuti! What do you think? Did the Tathagata (the Thus Come One) obtain any Dharma from Dipamkara Buddha (the Buddha of the Lamp) by which he attained Anuttara-samyak-sambodhi?' 'No, World Honored One! As I understand the meaning of what the Buddha has said, the Buddha did not obtain any Dharma from Dipamkara Buddha by which he attained Anuttara-samyak-sambodhi.' The Buddha said, 'So it is, so it is! Subhuti! In reality, there is no Dharma by which the Tathagata attained Anuttara-samyak-sambodhi. Subhuti! If there were a Dharma by which the Tathagata attained Anuttara-samyak-sambodhi, Dipamkara Buddha would not have given me the prophecy: “In the future, you will become a Buddha named Sakyamuni.” Because in reality there is no Dharma by which one can attain Anuttara-samyak-sambodhi, Dipamkara Buddha gave me the prophecy, saying: “In the future, you will become a Buddha named Sakyamuni.” Why is this? The Tathagata means the suchness of all Dharmas. 'If someone' --------------------------------------------------------------------------------
Chinese
言：‘如来得阿耨多罗三藐三菩提。’须菩提！实无有法，佛得阿耨多罗三藐三菩提。须菩提！如来所得阿耨多罗三藐三菩提，于是中无实无虚。是故如来说：‘一切法皆是佛法。’须菩提！所言一切法者，即非一切法，是故名一切法。 “须菩提！譬如人身长大。” 须菩提言：“世尊！如来说人身长大，则为非大身，是名大身。” “须菩提！菩萨亦如是。若作是言：‘我当灭度无量众生。’则不名菩萨。何以故？须菩提！实无有法名为菩萨。是故佛说：‘一切法无我、无人、无众生、无寿者。’须菩提！若菩萨作是言：‘我当庄严佛土。’是不名菩萨。何以故？如来说庄严佛土者，即非庄严，是名庄严。须菩提！若菩萨通达无我法者，如来说名真是菩萨。 “须菩提！于意云何？如来有肉眼不？” “如是，世尊！如来有肉眼。” “须菩提！于意云何？如来有天眼不？” “如是，世尊！如来有天眼。” “须菩提！于意云何？如来有慧眼不？” “如是，世尊！如来有慧眼。” “须菩提！于意云何？如来有法眼不？” “如是，世尊！如来有法眼。” “须菩提！于意云何？如来有佛眼不？” “如是，世尊！如来有 现代汉语译本：佛说：‘如来证得了阿耨多罗三藐三菩提（无上正等正觉）。’须菩提！实际上没有一种固定的法，让佛能证得阿耨多罗三藐三菩提。须菩提！如来所证得的阿耨多罗三藐三菩提，其中既没有真实也没有虚妄。因此，如来说：‘一切法都是佛法。’须菩提！所说的一切法，实际上并非一切法，所以才称为一切法。 ‘须菩提！譬如人的身体长大。’ 须菩提说：‘世尊！如来说人的身体长大，实际上并非真正的大身，只是名为大身。’ ‘须菩提！菩萨也是如此。如果菩萨说：‘我应当度化无量众生。’那就不称为菩萨。为什么呢？须菩提！实际上没有一种固定的法名为菩萨。因此佛说：‘一切法无我、无人、无众生、无寿者。’须菩提！如果菩萨说：‘我应当庄严佛土。’那就不称为菩萨。为什么呢？如来说庄严佛土，实际上并非真正的庄严，只是名为庄严。须菩提！如果菩萨通达无我之法，如来就称他为真正的菩萨。 ‘须菩提！你认为如何？如来有肉眼吗？’ ‘是的，世尊！如来有肉眼。’ ‘须菩提！你认为如何？如来有天眼吗？’ ‘是的，世尊！如来有天眼。’ ‘须菩提！你认为如何？如来有慧眼吗？’ ‘是的，世尊！如来有慧眼。’ ‘须菩提！你认为如何？如来有法眼吗？’ ‘是的，世尊！如来有法眼。’ ‘须菩提！你认为如何？如来有佛眼吗？’ ‘是的，世尊！如来有佛眼。’
English
English version: The Buddha said, 'The Tathagata has attained Anuttara Samyak Sambodhi (Supreme Perfect Enlightenment).' Subhuti! In reality, there is no fixed Dharma by which the Buddha attains Anuttara Samyak Sambodhi. Subhuti! The Anuttara Samyak Sambodhi that the Tathagata has attained is neither real nor unreal. Therefore, the Tathagata says, 'All Dharmas are Buddha-Dharmas.' Subhuti! What is called all Dharmas is actually not all Dharmas, therefore it is called all Dharmas. 'Subhuti! For example, a person's body grows up.' Subhuti said, 'World Honored One! When the Tathagata speaks of a person's body growing up, it is actually not a truly large body, it is merely called a large body.' 'Subhuti! Bodhisattvas are also like this. If a Bodhisattva says, 'I should liberate countless sentient beings,' then they are not called a Bodhisattva. Why is that? Subhuti! In reality, there is no fixed Dharma called a Bodhisattva. Therefore, the Buddha says, 'All Dharmas are without self, without person, without sentient beings, and without a life span.' Subhuti! If a Bodhisattva says, 'I should adorn the Buddha-lands,' then they are not called a Bodhisattva. Why is that? The Tathagata says that adorning the Buddha-lands is actually not true adornment, it is merely called adornment. Subhuti! If a Bodhisattva understands the Dharma of no-self, the Tathagata calls them a true Bodhisattva.' 'Subhuti! What do you think? Does the Tathagata have the physical eye?' 'Yes, World Honored One! The Tathagata has the physical eye.' 'Subhuti! What do you think? Does the Tathagata have the heavenly eye?' 'Yes, World Honored One! The Tathagata has the heavenly eye.' 'Subhuti! What do you think? Does the Tathagata have the wisdom eye?' 'Yes, World Honored One! The Tathagata has the wisdom eye.' 'Subhuti! What do you think? Does the Tathagata have the Dharma eye?' 'Yes, World Honored One! The Tathagata has the Dharma eye.' 'Subhuti! What do you think? Does the Tathagata have the Buddha eye?' 'Yes, World Honored One! The Tathagata has the Buddha eye.' -------------------------------------------------------------------------------- 佛眼。”
Chinese
“须菩提！于意云何？恒河中所有沙，佛说是沙不？” “如是，世尊！如来说是沙。” “须菩提！于意云何？如一恒河中所有沙，有如是等恒河，是诸恒河所有沙数佛世界，如是宁为多不？” “甚多，世尊！” 佛告须菩提：“尔所国土中，所有众生，若干种心，如来悉知。何以故？如来说诸心，皆为非心，是名为心。所以者何？须菩提！过去心不可得，现在心不可得，未来心不可得。 “须菩提！于意云何？若有人满三千大千世界七宝以用布施，是人以是因缘，得福多不？” “如是，世尊！此人以是因缘，得福甚多。” “须菩提！若福德有实，如来不说得福德多；以福德无故，如来说得福德多。 “须菩提！于意云何？佛可以具足色身见不？” “不也，世尊！如来不应以具足色身见。何以故？如来说具足色身，即非具足色身，是名具足色身。” “须菩提！于意云何？如来可以具足诸相见不？” “不也，世尊！如来不应以具足诸相见。何以故？如来说诸相具足，即非具足，是名诸相具足。” “须菩提！汝勿谓如来作是念：‘我当有所说法。’莫作是念，何以故？若人言：‘如来有所说法。’即为谤佛 现代汉语译本 佛陀说：‘须菩提，你的想法如何？恒河中的所有沙子，佛陀说是沙子吗？’ 须菩提回答说：‘是的，世尊。如来说是沙子。’ 佛陀说：‘须菩提，你的想法如何？如果一条恒河中的所有沙子，有像这样多的恒河，这些恒河中所有沙子的数量相当于佛世界的数量，你说这样多吗？’ 须菩提回答说：‘非常多，世尊！’ 佛陀告诉须菩提：‘在这些国土中，所有众生，有各种各样的心念，如来都知道。为什么呢？如来说这些心念，都不是真正的心念，这才是名为心念。这是为什么呢？须菩提，过去的心不可得，现在的心不可得，未来的心不可得。’ 佛陀说：‘须菩提，你的想法如何？如果有人用充满三千大千世界的七宝来布施，这个人因为这个因缘，得到的福德多吗？’ 须菩提回答说：‘是的，世尊！这个人因为这个因缘，得到的福德非常多。’ 佛陀说：‘须菩提，如果福德是真实的，如来就不会说得到很多福德；因为福德不是真实的，所以如来说得到很多福德。’ 佛陀说：‘须菩提，你的想法如何？可以用具足色身（拥有完美外形的身躯）来见到佛陀吗？’ 须菩提回答说：‘不，世尊！不应该用具足色身来见到如来。为什么呢？如来说具足色身，就不是具足色身，这才是名为具足色身。’ 佛陀说：‘须菩提，你的想法如何？可以用具足诸相（拥有完美特征的身体）来见到如来吗？’ 须菩提回答说：‘不，世尊！不应该用具足诸相来见到如来。为什么呢？如来说诸相具足，就不是具足，这才是名为诸相具足。’ 佛陀说：‘须菩提，你不要认为如来有这样的想法：‘我应当有所说法。’不要这样想，为什么呢？如果有人说：‘如来有所说法。’那就是诽谤佛陀。
English
English version The Buddha said, 'Subhuti, what do you think? Are all the sands in the Ganges River, are they called sand by the Buddha?' Subhuti replied, 'Yes, World Honored One. The Tathagata calls them sand.' The Buddha said, 'Subhuti, what do you think? If there were as many Ganges Rivers as there are sands in one Ganges River, and the number of sands in all those Ganges Rivers equaled the number of Buddha worlds, would that be many?' Subhuti replied, 'Very many, World Honored One!' The Buddha told Subhuti, 'In all those lands, all sentient beings have various kinds of thoughts, and the Tathagata knows them all. Why is that? The Tathagata says that all these thoughts are not real thoughts, and that is what is called thoughts. Why is that? Subhuti, the past mind cannot be obtained, the present mind cannot be obtained, and the future mind cannot be obtained.' The Buddha said, 'Subhuti, what do you think? If someone were to give away the seven treasures filling three thousand great thousand worlds, would that person, because of this cause, obtain much merit?' Subhuti replied, 'Yes, World Honored One! That person, because of this cause, would obtain very much merit.' The Buddha said, 'Subhuti, if merit were real, the Tathagata would not say that much merit is obtained; because merit is not real, the Tathagata says that much merit is obtained.' The Buddha said, 'Subhuti, what do you think? Can the Buddha be seen by a fully formed body (a body with a perfect form)?' Subhuti replied, 'No, World Honored One! The Tathagata should not be seen by a fully formed body. Why is that? The Tathagata says that a fully formed body is not a fully formed body, and that is what is called a fully formed body.' The Buddha said, 'Subhuti, what do you think? Can the Tathagata be seen by fully formed characteristics (a body with perfect features)?' Subhuti replied, 'No, World Honored One! The Tathagata should not be seen by fully formed characteristics. Why is that? The Tathagata says that fully formed characteristics are not fully formed, and that is what is called fully formed characteristics.' The Buddha said, 'Subhuti, do not think that the Tathagata has this thought: ‘I should have something to teach.’ Do not think like that, why is that? If someone says: ‘The Tathagata has something to teach,’ that is slandering the Buddha.' --------------------------------------------------------------------------------
Chinese
，不能解我所说故。须菩提！说法者，无法可说，是名说法。” 尔时，慧命须菩提白佛言：“世尊！颇有众生，于未来世，闻说是法，生信心不？” 佛言：“须菩提！彼非众生，非不众生。何以故？须菩提！众生、众生者，如来说非众生，是名众生。” 须菩提白佛言：“世尊！佛得阿耨多罗三藐三菩提，为无所得耶？” “如是，如是！须菩提！我于阿耨多罗三藐三菩提乃至无有少法可得，是名阿耨多罗三藐三菩提。 “复次，须菩提！是法平等，无有高下，是名阿耨多罗三藐三菩提；以无我、无人、无众生、无寿者，修一切善法，则得阿耨多罗三藐三菩提。须菩提！所言善法者，如来说非善法，是名善法。 “须菩提！若三千大千世界中所有诸须弥山王，如是等七宝聚，有人持用布施；若人以此般若波罗蜜经，乃至四句偈等，受持读诵、为他人说，于前福德百分不及一，百千万亿分，乃至算数譬喻所不能及。 “须菩提！于意云何？汝等勿谓如来作是念：‘我当度众生。’须菩提！莫作是念。何以故？实无有众生如来度者，若有众生如来度者，如来则有我、人、众生、寿者。须菩提！如来说：‘有我者，则非有我，而凡夫之人以为有我。’须菩提！凡夫者，如来 现代汉语译本： ‘不能理解我所说的道理。须菩提！所谓说法，是没有固定的法可以说的，这才是真正的说法。’ 这时，慧命须菩提（佛陀的十大弟子之一，以解空第一著称）问佛说：‘世尊！将来世间，是否会有众生，听闻这种教法，而生起信心呢？’ 佛说：‘须菩提！他们既不是真正的众生，也不是完全没有众生的概念。为什么呢？须菩提！所谓的众生，如来说并非真正的众生，只是为了方便才称之为众生。’ 须菩提问佛说：‘世尊！佛陀您证得阿耨多罗三藐三菩提（无上正等正觉，即最高的智慧和觉悟），是没有任何所得吗？’ ‘是的，是的！须菩提！我证得阿耨多罗三藐三菩提，实际上没有任何固定的法可以得到，这才是真正的阿耨多罗三藐三菩提。’ ‘再者，须菩提！这种法是平等无差别的，没有高下之分，这才是真正的阿耨多罗三藐三菩提；以无我、无人、无众生、无寿者的观念，修习一切善法，就能证得阿耨多罗三藐三菩提。须菩提！所谓的善法，如来说并非固定的善法，只是为了方便才称之为善法。’ ‘须菩提！如果有人用三千大千世界中所有须弥山王（佛教宇宙观中的中心山）那样多的七宝来布施，另一个人如果能受持、读诵这部《般若波罗蜜经》（以空性智慧为核心的经典），乃至仅仅是其中的四句偈，并为他人解说，那么后者的功德比前者大得多，前者连后者的百分之一、千分之一、百千万亿分之一都比不上，甚至用算术和比喻都无法形容。’ ‘须菩提！你认为如何？你们不要认为如来有这样的想法：‘我应当度化众生。’须菩提！不要这样想。为什么呢？实际上没有被如来度化的众生，如果真的有被如来度化的众生，那么如来就有了我、人、众生、寿者的概念。须菩提！如来说：‘有我’，实际上并非真的有我，只是凡夫俗子执着于有我。须菩提！所谓的凡夫，如来