English
English version: 'cannot understand what I am saying. Subhuti! The act of teaching the Dharma means there is no fixed Dharma to be taught; this is what is called teaching the Dharma.' At that time, the venerable Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) said to the Buddha, 'World Honored One! Will there be beings in the future who, upon hearing this Dharma, will generate faith?' The Buddha said, 'Subhuti! They are neither truly beings nor completely without the concept of beings. Why is that? Subhuti! What is called beings, the Tathagata says are not truly beings; it is just a convenient term.' Subhuti asked the Buddha, 'World Honored One! When the Buddha attained Anuttara-samyak-sambodhi (unexcelled complete enlightenment, the highest wisdom and awakening), was there nothing obtained?' 'Yes, yes! Subhuti! When I attained Anuttara-samyak-sambodhi, there was actually no fixed Dharma to be obtained; this is what is called Anuttara-samyak-sambodhi.' 'Furthermore, Subhuti! This Dharma is equal and without discrimination, without high or low; this is what is called Anuttara-samyak-sambodhi. By practicing all good Dharmas with the concept of no self, no person, no beings, and no life span, one can attain Anuttara-samyak-sambodhi. Subhuti! What is called good Dharmas, the Tathagata says are not fixed good Dharmas; it is just a convenient term.' 'Subhuti! If someone were to give away as much of the seven treasures as there are Mount Sumerus (the central mountain in Buddhist cosmology) in the three thousand great thousand worlds, and another person were to receive, uphold, recite, and explain this Prajna Paramita Sutra (the scripture focusing on the wisdom of emptiness), even just a four-line verse, the merit of the latter would be far greater than the former. The former cannot even compare to one percent, one thousandth, one hundred millionth of the latter, and cannot even be described by arithmetic or metaphors.' 'Subhuti! What do you think? You should not think that the Tathagata has this thought: 'I should liberate beings.' Subhuti! Do not think like that. Why is that? In reality, there are no beings liberated by the Tathagata. If there were beings liberated by the Tathagata, then the Tathagata would have the concepts of self, person, beings, and life span. Subhuti! The Tathagata says, 'There is a self,' but in reality, there is no self; it is just that ordinary people are attached to the idea of a self. Subhuti! What is called an ordinary person, the Tathagata -------------------------------------------------------------------------------- 说则非凡夫。
Chinese
“须菩提！于意云何？可以三十二相观如来不？” 须菩提言：“如是，如是！以三十二相观如来。” 佛言：“须菩提！若以三十二相观如来者，转轮圣王则是如来。” 须菩提白佛言：“世尊！如我解佛所说义，不应以三十二相观如来。” 尔时，世尊而说偈言： “若以色见我， 以音声求我， 是人行邪道， 不能见如来。 “须菩提！汝若作是念：‘如来不以具足相故，得阿耨多罗三藐三菩提。’须菩提！莫作是念。如来不以具足相故，得阿耨多罗三藐三菩提。 “须菩提！汝若作是念：‘发阿耨多罗三藐三菩提者，说诸法断灭相。’莫作是念。何以故？发阿耨多罗三藐三菩提心者，于法不说断灭相。 “须菩提！若菩萨以满恒河沙等世界七宝布施；若复有人知一切法无我，得成于忍，此菩萨胜前菩萨所得功德。须菩提！以诸菩萨不受福德故。” 须菩提白佛言：“世尊！云何菩萨不受福德？” “须菩提！菩萨所作福德，不应贪着，是故说不受福德。 “须菩提！若有人言：‘如来若来若去、若坐若卧。’是人不解我所说义。何以故？如来者，无所从来，亦无所去，故名如来。 “须菩提！若善男子 现代汉语译本 如果说（如来）是凡夫，那就错了。 ‘须菩提！你认为如何？可以用三十二相来观察如来吗？’ 须菩提说：‘是的，是的！可以用三十二相来观察如来。’ 佛说：‘须菩提！如果用三十二相来观察如来，那么转轮圣王（拥有三十二相的统治者）也就成了如来。’ 须菩提对佛说：‘世尊！依我理解佛所说的意义，不应该用三十二相来观察如来。’ 这时，世尊说了偈语： ‘如果用外形来看我，用声音来求我， 这个人走的是邪路，不能见到如来。 ‘须菩提！如果你这样想：‘如来不是因为具足相好，才证得阿耨多罗三藐三菩提（无上正等正觉）。’须菩提！不要这样想。如来不是因为具足相好，才证得阿耨多罗三藐三菩提。 ‘须菩提！如果你这样想：‘发阿耨多罗三藐三菩提心（发无上正等正觉之心）的人，是说诸法断灭的。’不要这样想。为什么呢？发阿耨多罗三藐三菩提心的人，对于法不说断灭相。 ‘须菩提！如果菩萨用装满恒河沙数那么多世界的七宝来布施；如果又有人知道一切法无我，从而成就了忍辱，这位菩萨胜过前面那位菩萨所得到的功德。须菩提！因为诸菩萨不执着于福德的缘故。’ 须菩提对佛说：‘世尊！为什么菩萨不执着于福德呢？’ ‘须菩提！菩萨所做的福德，不应该贪恋执着，所以说不执着于福德。 ‘须菩提！如果有人说：‘如来有来有去，有坐有卧。’这个人不理解我所说的意义。为什么呢？如来，没有从哪里来，也没有到哪里去，所以叫做如来。 ‘须菩提！如果善男子
English
English version To say that (Tathagata) is an ordinary person is incorrect. 'Subhuti, what do you think? Can the Tathagata be viewed by the thirty-two marks?' Subhuti said, 'Yes, yes! The Tathagata can be viewed by the thirty-two marks.' The Buddha said, 'Subhuti, if the Tathagata is viewed by the thirty-two marks, then a Chakravartin king (a ruler with thirty-two marks) would also be a Tathagata.' Subhuti said to the Buddha, 'World Honored One, as I understand the meaning of what the Buddha has said, the Tathagata should not be viewed by the thirty-two marks.' At that time, the World Honored One spoke in verse: 'If one sees me by form, or seeks me by sound, That person walks a wrong path and cannot see the Tathagata.' 'Subhuti, if you think, 'The Tathagata attained Anuttara-samyak-sambodhi (supreme perfect enlightenment) not because of possessing complete marks,' Subhuti, do not think that way. The Tathagata did not attain Anuttara-samyak-sambodhi because of possessing complete marks. 'Subhuti, if you think, 'Those who have set their minds on Anuttara-samyak-sambodhi (the mind of supreme perfect enlightenment) speak of the annihilation of all dharmas,' do not think that way. Why? Those who have set their minds on Anuttara-samyak-sambodhi do not speak of the annihilation of dharmas. 'Subhuti, if a Bodhisattva were to give away the seven treasures filling as many worlds as there are sands in the Ganges River; and if another person were to know that all dharmas are without self, and thereby achieve forbearance, this Bodhisattva would surpass the merit gained by the former Bodhisattva. Subhuti, it is because the Bodhisattvas do not cling to merit.' Subhuti said to the Buddha, 'World Honored One, why do Bodhisattvas not cling to merit?' 'Subhuti, the merit that Bodhisattvas perform should not be clung to, therefore it is said that they do not cling to merit. 'Subhuti, if someone says, 'The Tathagata comes and goes, sits and lies down,' that person does not understand the meaning of what I have said. Why? The Tathagata has not come from anywhere, nor does he go anywhere, therefore he is called Tathagata. 'Subhuti, if a good man --------------------------------------------------------------------------------
Chinese
、善女人，以三千大千世界碎为微尘，于意云何？是微尘众宁为多不？” “甚多，世尊！何以故？若是微尘众实有者，佛则不说是微尘众。所以者何？佛说微尘众，则非微尘众，是名微尘众。世尊！如来所说三千大千世界，则非世界，是名世界。何以故？若世界实有者，则是一合相。如来说一合相，则非一合相，是名一合相。” “须菩提！一合相者，则是不可说，但凡夫之人贪着其事。 “须菩提！若人言：‘佛说我见、人见、众生见、寿者见。’须菩提！于意云何？是人解我所说义不？” “世尊！是人不解如来所说义。何以故？世尊说我见、人见、众生见、寿者见，即非我见、人见、众生见、寿者见，是名我见、人见、众生见、寿者见。” “须菩提！发阿耨多罗三藐三菩提心者，于一切法，应如是知，如是见，如是信解，不生法相。须菩提！所言法相者，如来说即非法相，是名法相。 “须菩提！若有人以满无量阿僧祇世界七宝持用布施，若有善男子、善女人，发菩萨心者，持于此经，乃至四句偈等，受持读诵，为人演说，其福胜彼。云何为人演说？不取于相，如如不动。何以故？ “一切有为法， 如梦、幻、泡、影， 如露亦如电， 应作如是观。 现代汉语译本： “善女人，如果把三千大千世界都粉碎成微尘，你认为如何？这些微尘的数量多不多？” “非常多，世尊！为什么呢？如果这些微尘真的实有，佛陀就不会说它们是微尘了。这是为什么呢？佛陀所说的微尘，实际上不是微尘，只是名为微尘。世尊！如来所说的三千大千世界，实际上也不是真正的世界，只是名为世界。为什么呢？如果世界真的实有，那就是一个‘一合相’。如来说‘一合相’，实际上不是‘一合相’，只是名为‘一合相’。” “须菩提（Subhuti），这个‘一合相’是不可说的，只是凡夫俗子执着于它。” “须菩提，如果有人说：‘佛陀说有我见（atman-drsti）、人见（pudgala-drsti）、众生见（sattva-drsti）、寿者见（jiva-drsti）。’须菩提，你认为如何？这个人理解我所说的意思吗？” “世尊，这个人不理解如来所说的意思。为什么呢？世尊所说的我见、人见、众生见、寿者见，实际上不是真正的我见、人见、众生见、寿者见，只是名为我见、人见、众生见、寿者见。” “须菩提，发了阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi，无上正等正觉）的人，对于一切法，都应该这样理解，这样看待，这样信解，不执着于法相。须菩提，所说的法相，如来说实际上不是法相，只是名为法相。” “须菩提，如果有人用充满无量阿僧祇（asamkhya，无数）世界的七宝来布施，如果有善男子、善女人，发了菩萨心，受持这部经，乃至其中的四句偈等，受持读诵，为他人演说，他们的福德胜过前者。如何为他人演说呢？不执着于任何表象，如如不动。为什么呢？” “一切有为法，如同梦幻泡影，如同露水闪电，应当这样观察。”
English
English version: ‘Good woman, if the three thousand great thousand worlds were all crushed into dust, what do you think? Would the multitude of these dust particles be many or not?’ ‘Very many, World Honored One! Why is that? If these dust particles were truly existent, the Buddha would not have spoken of them as a multitude of dust particles. Why is that? The multitude of dust particles that the Buddha speaks of is actually not a multitude of dust particles, it is merely called a multitude of dust particles. World Honored One! The three thousand great thousand worlds that the Tathagata speaks of are actually not real worlds, they are merely called worlds. Why is that? If the worlds were truly existent, they would be a ‘single aggregate’. The Tathagata speaks of a ‘single aggregate’, but it is actually not a ‘single aggregate’, it is merely called a ‘single aggregate’.’ ‘Subhuti, this ‘single aggregate’ is unspeakable, but ordinary people are attached to it.’ ‘Subhuti, if someone says, ‘The Buddha speaks of a view of self (atman-drsti), a view of person (pudgala-drsti), a view of sentient beings (sattva-drsti), and a view of a life span (jiva-drsti).’ Subhuti, what do you think? Does this person understand the meaning of what I have said?’ ‘World Honored One, this person does not understand the meaning of what the Tathagata has said. Why is that? The World Honored One speaks of a view of self, a view of person, a view of sentient beings, and a view of a life span, but these are actually not a view of self, a view of person, a view of sentient beings, or a view of a life span, they are merely called a view of self, a view of person, a view of sentient beings, and a view of a life span.’ ‘Subhuti, those who have awakened the mind of anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment), regarding all dharmas, should understand in this way, see in this way, and believe and comprehend in this way, without giving rise to any attachment to the characteristics of dharmas. Subhuti, what is spoken of as the characteristics of dharmas, the Tathagata says that they are actually not the characteristics of dharmas, they are merely called the characteristics of dharmas.’ ‘Subhuti, if someone were to use the seven treasures to fill countless asamkhya (incalculable) worlds and give them as alms, and if there were good men or good women who have awakened the Bodhi mind, and who uphold this sutra, even just four lines of a verse, reciting and explaining it to others, their merit would surpass the former. How should one explain it to others? Without clinging to any appearances, remaining still and unmoving. Why is that?’ ‘All conditioned dharmas are like a dream, an illusion, a bubble, a shadow, like dew and lightning, one should contemplate them in this way.’ -------------------------------------------------------------------------------- ”