Chinese
耶？”须菩提言：“如我解佛所说义，无有定法如来得阿耨多罗三藐三菩提，亦无有定法如来可说。何以故？如来所说法，皆不可取不可说，非法非非法。何以故？一切圣人，皆以无为法得名。” “须菩提！于意云何？若满三千大千世界七宝，以用布施。须菩提！于意云何？是善男子、善女人，所得福德，宁为多不？”须菩提言：“甚多，婆伽婆！甚多，修伽陀！彼善男子、善女人，得福甚多。何以故？世尊！是福德聚，即非福德聚，是故如来说福德聚、福德聚。” 佛言：“须菩提！若善男子、善女人，以满三千大千世界七宝，持用布施。若复于此经中，受持乃至四句偈等，为他人说，其福胜彼无量不可数。何以故？须菩提！一切诸佛阿耨多罗三藐三菩提法，皆从此经出。一切诸佛如来，皆从此经生。须菩提！所谓佛法、佛法者，即非佛法。 “须菩提！于意云何？须陀洹能作是念：‘我得须陀洹果。’不？”须菩提言：“不也，世尊！何以故？实无有法名须陀洹。不入色、声、香、味、触、法，是名须陀洹。” 佛言：“须菩提！于意云何？斯陀含能作是念：‘我得斯陀含果。’不？”须菩提言：“不也，世尊！何以故？实无有法名斯陀含。是名斯陀含。” “须菩提！于意云 现代汉语译本：‘是的吗？’须菩提说：‘依我理解佛所说的意义，没有固定的法使如来获得阿耨多罗三藐三菩提（无上正等正觉），也没有固定的法是如来可以宣说的。为什么呢？如来所说的法，都是不可执取、不可言说的，既不是法也不是非法。为什么呢？一切圣人，都是凭借无为法而得名的。’ ‘须菩提！你认为怎么样？如果有人用充满三千大千世界的七宝来布施。须菩提！你认为怎么样？这位善男子、善女人所得到的福德，难道多不多呢？’须菩提说：‘非常多，婆伽婆（世尊）！非常多，修伽陀（善逝）！那位善男子、善女人得到的福德非常多。为什么呢？世尊！这福德的聚集，实际上不是福德的聚集，所以如来说是福德的聚集、福德的聚集。’ 佛说：‘须菩提！如果善男子、善女人，用充满三千大千世界的七宝来布施。如果有人能在这部经中，受持甚至四句偈等，为他人解说，他的福德胜过前者无量无数倍。为什么呢？须菩提！一切诸佛的阿耨多罗三藐三菩提法，都从此经中产生。一切诸佛如来，都从此经中诞生。须菩提！所谓佛法、佛法，实际上不是佛法。’ ‘须菩提！你认为怎么样？须陀洹（入流果）会这样想：‘我得到了须陀洹果。’吗？’须菩提说：‘不会的，世尊！为什么呢？实际上没有一种法叫做须陀洹。不执着于色、声、香、味、触、法，这才是须陀洹。’ 佛说：‘须菩提！你认为怎么样？斯陀含（一来果）会这样想：‘我得到了斯陀含果。’吗？’须菩提说：‘不会的，世尊！为什么呢？实际上没有一种法叫做斯陀含。这才是斯陀含。’ ‘须菩提！你认为怎么样？阿那含（不还果）会这样想：‘我得到了阿那含果。’吗？’须菩提说：‘不会的，世尊！为什么呢？实际上没有一种法叫做阿那含。这才是阿那含。’
English
English version: 'Is that so?' Subhuti said, 'According to my understanding of the Buddha's meaning, there is no fixed Dharma by which the Tathagata attains Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), nor is there any fixed Dharma that the Tathagata can speak of. Why is that? The Dharma spoken by the Tathagata is all ungraspable and unspeakable, neither Dharma nor non-Dharma. Why is that? All sages are named by means of the unconditioned Dharma.' 'Subhuti! What do you think? If someone were to fill three thousand great thousand worlds with the seven treasures and use them for giving. Subhuti! What do you think? Would the merit of this good man or good woman be great?' Subhuti said, 'Very great, Bhagavan (World Honored One)! Very great, Sugata (Well-Gone One)! That good man or good woman would obtain very great merit. Why is that? World Honored One! This accumulation of merit is actually not an accumulation of merit, therefore the Tathagata speaks of an accumulation of merit, an accumulation of merit.' The Buddha said, 'Subhuti! If a good man or good woman were to fill three thousand great thousand worlds with the seven treasures and use them for giving. If someone were to receive and uphold even four lines of verse from this sutra, and explain it to others, their merit would surpass the former immeasurably. Why is that? Subhuti! All the Buddhas' Dharma of Anuttara-samyak-sambodhi comes from this sutra. All the Buddhas, the Tathagatas, are born from this sutra. Subhuti! What is called Buddha-Dharma, Buddha-Dharma, is actually not Buddha-Dharma.' 'Subhuti! What do you think? Would a Srotapanna (Stream-Enterer) think, 'I have attained the fruit of Srotapanna?' 'Subhuti said, 'No, World Honored One! Why is that? In reality, there is no Dharma called Srotapanna. Not entering into form, sound, smell, taste, touch, and Dharma, this is called Srotapanna.' The Buddha said, 'Subhuti! What do you think? Would a Sakrdagamin (Once-Returner) think, 'I have attained the fruit of Sakrdagamin?' 'Subhuti said, 'No, World Honored One! Why is that? In reality, there is no Dharma called Sakrdagamin. This is called Sakrdagamin.' 'Subhuti! What do you think? Would an Anagamin (Non-Returner) think, 'I have attained the fruit of Anagamin?' 'Subhuti said, 'No, World Honored One! Why is that? In reality, there is no Dharma called Anagamin. This is called Anagamin.' --------------------------------------------------------------------------------
Chinese
何？阿那含能作是念：‘我得阿那含果。’不？”须菩提言：“不也，世尊！何以故？实无有法名阿那含。是名阿那含。” “须菩提！于意云何？阿罗汉能作是念：‘我得阿罗汉。’不？”须菩提言：“不也，世尊！何以故？实无有法名阿罗汉。世尊！若阿罗汉作是念：‘我得阿罗汉。’即为着我、人、众生、寿者。世尊！佛说我得无诤三昧，最为第一，世尊说我是离欲阿罗汉。世尊！我不作是念：‘我是离欲阿罗汉。’世尊！我若作是念：‘我得阿罗汉。’世尊则不记我无诤行第一。以须菩提实无所行，而名须菩提无诤、无诤行。” 佛告须菩提：“于意云何？如来昔在燃灯佛所，得阿耨多罗三藐三菩提法不？”须菩提言：“不也，世尊！如来在燃灯佛所，于法实无所得阿耨多罗三藐三菩提。” 佛告须菩提：“若菩萨作是言：‘我庄严佛国土。’彼菩萨不实语。何以故？须菩提！如来所说庄严佛土者，则非庄严，是名庄严佛土。是故须菩提！诸菩萨摩诃萨，应如是生清净心，而无所住，不住色生心，不住声、香、味、触、法生心，应无所住而生其心。 “须菩提！譬如有人，身如须弥山王。须菩提！于意云何？是身为大不？” 须菩提言：“甚大，世尊！何以故？佛说非身，是 现代汉语译本： ‘怎么样？阿那含（Anagamin，不还果）会这样想：‘我证得了阿那含果。’吗？’须菩提说：‘不会的，世尊！为什么呢？实际上没有一种法叫做阿那含。这只是名为阿那含。’ ‘须菩提！你认为怎么样？阿罗汉（Arhat，无学果）会这样想：‘我证得了阿罗汉果。’吗？’须菩提说：‘不会的，世尊！为什么呢？实际上没有一种法叫做阿罗汉。世尊！如果阿罗汉这样想：‘我证得了阿罗汉果。’那就执着于我、人、众生、寿者四相了。世尊！佛说我证得无诤三昧（Arana Samadhi，无诤定），最为第一，世尊说我是离欲阿罗汉。世尊！我没有这样想：‘我是离欲阿罗汉。’世尊！如果我这样想：‘我证得了阿罗汉果。’世尊就不会记说我无诤行第一了。因为须菩提实际上没有所行，所以才名为须菩提无诤、无诤行。’ 佛告诉须菩提：‘你认为怎么样？如来过去在燃灯佛（Dipamkara Buddha）那里，得到了阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）的法吗？’须菩提说：‘没有，世尊！如来在燃灯佛那里，对于法实际上没有得到阿耨多罗三藐三菩提。’ 佛告诉须菩提：‘如果菩萨这样说：‘我庄严佛国土。’这位菩萨就不是说实话。为什么呢？须菩提！如来说的庄严佛土，实际上不是庄严，只是名为庄严佛土。所以须菩提！各位菩萨摩诃萨（Bodhisattva-mahasattva，大菩萨），应该这样生起清净心，而不执着于任何事物，不执着于色（rupa，形色）而生心，不执着于声（shabda，声音）、香（gandha，气味）、味（rasa，味道）、触（sparsha，触感）、法（dharma，事物）而生心，应该在不执着任何事物的情况下生起心。 ‘须菩提！譬如有一个人，身体像须弥山王（Sumeru，宇宙中心的大山）。须菩提！你认为怎么样？这个身体大不大？’ 须菩提说：‘非常大，世尊！为什么呢？佛说非身，这只是名为身。’
English
English version: 'What do you think? Would an Anagamin (Non-Returner) think, ‘I have attained the fruit of Anagaminship?’' Subhuti said, 'No, World Honored One. Why? Because there is actually no dharma called Anagamin. It is just called Anagamin.' 'Subhuti, what do you think? Would an Arhat (Worthy One) think, ‘I have attained Arhatship?’' Subhuti said, 'No, World Honored One. Why? Because there is actually no dharma called Arhat. World Honored One, if an Arhat were to think, ‘I have attained Arhatship,’ that would be clinging to the notions of self, person, living being, and life span. World Honored One, the Buddha said that I have attained the Samadhi of Non-Contention, which is the foremost. The World Honored One said that I am an Arhat free from desires. World Honored One, I do not think, ‘I am an Arhat free from desires.’ World Honored One, if I were to think, ‘I have attained Arhatship,’ the World Honored One would not have recognized me as the foremost in the practice of non-contention. Because Subhuti actually has no practice, therefore he is called Subhuti of non-contention, the practice of non-contention.' The Buddha told Subhuti, 'What do you think? When the Tathagata was with Dipamkara Buddha, did he attain the dharma of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)?' Subhuti said, 'No, World Honored One. When the Tathagata was with Dipamkara Buddha, he actually did not attain any dharma of Anuttara-samyak-sambodhi.' The Buddha told Subhuti, 'If a Bodhisattva were to say, ‘I adorn the Buddha-lands,’ that Bodhisattva would not be speaking truthfully. Why? Subhuti, what the Tathagata speaks of as adorning the Buddha-lands is actually not adornment; it is just called adorning the Buddha-lands. Therefore, Subhuti, all Bodhisattva-mahasattvas (Great Bodhisattvas) should generate a pure mind in this way, without dwelling on anything. They should generate a mind that does not dwell on form (rupa), nor on sound (shabda), smell (gandha), taste (rasa), touch (sparsha), or dharma. They should generate a mind without dwelling on anything.' 'Subhuti, suppose there was a person whose body was like Mount Sumeru (the king of mountains). Subhuti, what do you think? Would that body be large?' Subhuti said, 'It would be very large, World Honored One. Why? Because the Buddha speaks of non-body; it is just called a body.' -------------------------------------------------------------------------------- 名大身。彼身非身，是名大身。”
Chinese
佛言：“须菩提！如恒河中所有沙数，如是沙等恒河，于意云何？是诸恒河沙，宁为多不？”须菩提言：“甚多，世尊！但诸恒河，尚多无数，何况其沙。” 佛言：“须菩提！我今实言告汝。若有善男子、善女人，以七宝满尔数恒沙数世界，以施诸佛如来。须菩提！于意云何？彼善男子、善女人，得福多不？”须菩提言：“甚多，世尊！彼善男子、善女人，得福甚多。” 佛告须菩提：“以七宝满尔数恒河沙世界，持用布施。若善男子、善女人，于此法门，乃至受持四句偈等，为他人说，而此福德，胜前福德无量阿僧祇。 “复次，须菩提！随所有处，说是法门，乃至四句偈等，当知此处，一切世间天、人、阿修罗，皆应供养，如佛塔庙。何况有人，尽能受持读诵此经。须菩提！当知是人成就最上第一希有之法。若是经典所在之处，则为有佛，若尊重似佛。” 尔时，须菩提白佛言：“世尊！当何名此法门？我等云何奉持？”佛告须菩提：“是法门名为‘金刚般若波罗蜜’。以是名字，汝当奉持。何以故？须菩提！佛说般若波罗蜜，则非般若波罗蜜。 “须菩提！于意云何？如来有所说法不？”须菩提言：“世尊！如来无所说法。” 现代汉语译本： ‘名为大身。那个身不是真正的身，所以才名为大身。’ 佛说：‘须菩提！如果像恒河中所有沙子那么多，又有像那些沙子数量的恒河，你认为怎么样？这些恒河的沙子，难道不多吗？’须菩提说：‘非常多，世尊！仅仅是恒河，就已经多得数不清了，更何况是沙子呢。’ 佛说：‘须菩提！我现在实话告诉你。如果有善男子、善女人，用七宝装满像那些恒河沙子数量的世界，用来布施给诸佛如来。须菩提！你认为怎么样？那些善男子、善女人，得到的福德多不多？’须菩提说：‘非常多，世尊！那些善男子、善女人，得到的福德非常多。’ 佛告诉须菩提：‘用七宝装满像那些恒河沙子数量的世界，用来布施。如果善男子、善女人，对于这个法门，甚至只是接受、持守四句偈等，为他人解说，那么这个福德，胜过前面布施的福德，无量阿僧祇（无数）。’ ‘再者，须菩提！无论在什么地方，宣说这个法门，甚至只是四句偈等，应当知道这个地方，一切世间的天、人、阿修罗（非天神），都应当供养，如同佛的塔庙。更何况有人，能够完全接受、持守、读诵这部经。须菩提！应当知道这个人成就了最上、第一、稀有的法。如果这部经典所在的地方，就如同有佛，应当像对待佛一样尊重。’ 当时，须菩提对佛说：‘世尊！这个法门应当叫什么名字？我们应当如何奉持？’佛告诉须菩提：‘这个法门名为“金刚般若波罗蜜（能断金刚的智慧到达彼岸）”。用这个名字，你们应当奉持。为什么呢？须菩提！佛所说的般若波罗蜜，就不是真正的般若波罗蜜。’ ‘须菩提！你认为怎么样？如来有所说法吗？’须菩提说：‘世尊！如来没有所说法。’
English
English version: 'It is called a great body. That body is not a real body, therefore it is called a great body.' The Buddha said, 'Subhuti, if there were as many sands as in the Ganges River, and as many Ganges Rivers as there are sands, what do you think? Are the sands of these Ganges Rivers numerous or not?' Subhuti said, 'Very numerous, World Honored One! The Ganges Rivers themselves are already countless, let alone the sands.' The Buddha said, 'Subhuti, I now tell you the truth. If there are good men and good women who fill worlds as numerous as the sands of those Ganges Rivers with seven treasures, and use them to make offerings to all Buddhas and Tathagatas, what do you think, Subhuti? Would those good men and good women gain much merit or not?' Subhuti said, 'Very much, World Honored One! Those good men and good women would gain very much merit.' The Buddha told Subhuti, 'If one fills worlds as numerous as the sands of the Ganges River with seven treasures and uses them for giving, and if good men and good women, with regard to this Dharma teaching, even just receive and uphold four lines of verse, etc., and explain it to others, then this merit surpasses the merit of the previous giving by immeasurable asamkhyas (countless).' 'Furthermore, Subhuti, wherever this Dharma teaching is spoken, even just four lines of verse, etc., know that this place should be honored and worshipped by all beings in the world, including gods, humans, and asuras (demi-gods), like a Buddha's stupa or temple. How much more so if someone can fully receive, uphold, and recite this sutra. Subhuti, know that this person has achieved the supreme, first, and rare Dharma. Wherever this sutra is located, it is as if there is a Buddha, and one should respect it as one would respect a Buddha.' At that time, Subhuti said to the Buddha, 'World Honored One, what should this Dharma teaching be called? How should we uphold it?' The Buddha told Subhuti, 'This Dharma teaching is called the “Diamond Prajna Paramita (Perfection of Wisdom that cuts like a diamond).” With this name, you should uphold it. Why? Subhuti, the Prajna Paramita spoken by the Buddha is not the real Prajna Paramita.' 'Subhuti, what do you think? Does the Tathagata have any Dharma to speak?' Subhuti said, 'World Honored One, the Tathagata has no Dharma to speak.' --------------------------------------------------------------------------------