Chinese
“须菩提！于意云何？三千大千世界所有微尘，是为多不？”须菩提言：“彼微尘甚多。世尊！” “须菩提！是诸微尘，如来说非微尘，是名微尘。如来说世界，非世界，是名世界。” 佛言：“须菩提！于意云何？可以三十二大人相见如来不？”须菩提言：“不也，世尊！何以故？如来说三十二大人相，即是非相，是名三十二大人相。” 佛言：“须菩提！若有善男子、善女人，以恒河沙等身命布施，若复有人，于此法门中，乃至受持四句偈等，为他人说，其福甚多无量阿僧祇。” 尔时，须菩提闻说是经，深解义趣，涕泪悲泣，扪泪而白佛言：“希有，婆伽婆！希有，修伽陀！佛说如是甚深法门，我从昔来所得慧眼，未曾得闻如是法门。” “何以故？须菩提！佛说般若波罗蜜，即非般若波罗蜜。” “世尊！若复有人得闻是经，信心清净，则生实相，当知是名成就第一希有功德。世尊！是实相者则是非相。是故如来说名实相、实相。世尊！我今得闻如是法门，信解受持，不足为难。若当来世其有众生得闻是法门信解受持，是人则为第一希有。何以故？此人无我相、人相、众生相、寿者相。何以故？我相，即是非相；人相、众生相、寿者相，即是非相。何以故？离一切 现代汉语译本 ‘须菩提（Subhuti）！你的意思如何？三千大千世界（Trisahasra-Mahasahasra-lokadhatu）所有的微尘，算多吗？’须菩提说：‘那些微尘非常多，世尊（Bhagavat）！’ ‘须菩提！这些微尘，如来（Tathagata）说它们不是微尘，只是名为微尘。如来说世界，不是世界，只是名为世界。’ 佛说：‘须菩提！你的意思如何？可以用三十二大人相（Lakshanas）来观察如来吗？’须菩提说：‘不能，世尊！为什么呢？如来说三十二大人相，就不是相，只是名为三十二大人相。’ 佛说：‘须菩提！如果有善男子、善女人，用恒河沙（Ganga）一样多的身命来布施，如果又有人，从这个法门中，甚至受持四句偈（Gatha）等，为他人解说，他的福德非常多，无量阿僧祇（Asankhyeya）。’ 那时，须菩提听闻这部经，深刻理解了其中的含义，涕泪悲泣，擦着眼泪对佛说：‘稀有啊，婆伽婆（Bhagavat）！稀有啊，修伽陀（Sugata）！佛说如此甚深的法门，我从过去到现在所得到的智慧之眼，从未听闻过这样的法门。’ ‘为什么呢？须菩提！佛说般若波罗蜜（Prajnaparamita），就不是般若波罗蜜。’ ‘世尊！如果又有人听闻这部经，信心清净，就会生起实相（Tattva），应当知道这叫做成就第一稀有功德。世尊！这实相就不是相。所以如来说名为实相、实相。世尊！我现在听闻这样的法门，信解受持，并不困难。如果未来世有众生听闻这个法门，信解受持，这个人就是第一稀有。为什么呢？这个人没有我相（Atma-samjna）、人相（Pudgala-samjna）、众生相（Sattva-samjna）、寿者相（Jiva-samjna）。为什么呢？我相，就不是相；人相、众生相、寿者相，就不是相。为什么呢？离开一切
English
English version 'Subhuti! What do you think? Are the motes of dust in the three-thousand-great-thousand world (Trisahasra-Mahasahasra-lokadhatu) numerous?' Subhuti said, 'Those motes of dust are very numerous, World-Honored One (Bhagavat)!' 'Subhuti! These motes of dust, the Tathagata (Tathagata) says they are not motes of dust, they are just called motes of dust. The Tathagata speaks of a world, not a world, it is just called a world.' The Buddha said, 'Subhuti! What do you think? Can the Tathagata be seen by the thirty-two marks of a great man (Lakshanas)?' Subhuti said, 'No, World-Honored One! Why? The Tathagata speaks of the thirty-two marks of a great man, which are not marks, they are just called the thirty-two marks of a great man.' The Buddha said, 'Subhuti! If there is a good man or a good woman who gives away as many lives as there are sands in the Ganges (Ganga), and if there is another person who, from this Dharma teaching, even upholds four lines of verse (Gatha), and explains it to others, their merit will be very great, immeasurable Asankhyeya (Asankhyeya).' At that time, Subhuti, having heard this sutra, deeply understood its meaning, wept with tears, wiped his tears and said to the Buddha, 'Rare indeed, Bhagavat! Rare indeed, Sugata! The Buddha speaks of such a profound Dharma teaching, and with the eye of wisdom I have gained from the past until now, I have never heard such a Dharma teaching.' 'Why is that? Subhuti! The Buddha speaks of Prajnaparamita (Prajnaparamita), which is not Prajnaparamita.' 'World-Honored One! If there is another person who hears this sutra, and whose faith is pure, then the true nature (Tattva) will arise, and it should be known that this is called the achievement of the first rare merit. World-Honored One! This true nature is not a mark. Therefore, the Tathagata calls it true nature, true nature. World-Honored One! I now hear this Dharma teaching, and it is not difficult for me to believe, understand, and uphold it. If in the future there are beings who hear this Dharma teaching, and believe, understand, and uphold it, that person will be the first rare one. Why is that? This person has no self-mark (Atma-samjna), person-mark (Pudgala-samjna), sentient being-mark (Sattva-samjna), or life-span-mark (Jiva-samjna). Why is that? The self-mark is not a mark; the person-mark, sentient being-mark, and life-span-mark are not marks. Why is that? Being apart from all -------------------------------------------------------------------------------- 诸相，则名诸佛。”
Chinese
佛告须菩提：“如是，如是！若复有人得闻是经，不惊不怖不畏，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。如来说第一波罗蜜者，彼无量诸佛亦说波罗蜜，是名第一波罗蜜。 “须菩提！如来说忍辱波罗蜜，即非忍辱波罗蜜。何以故？须菩提！如我昔为歌利王割截身体。我于尔时，无我相、无众生相、无人相、无寿者相，无相，亦非无相。何以故？须菩提！我于往昔节节支解时，若有我相、众生相、人相、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、无众生相、无人相、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。何以故？若心有住，则为非住。不应住色生心，不应住声、香、味、触、法生心，应生无所住心。是故佛说：‘菩萨心不住色布施。’须菩提！菩萨为利益一切众生，应如是布施。” 须菩提言：“世尊！一切众生相，即是非相。何以故？如来说：‘一切众生，即非众生。’” “须菩提！如来是真语者、实语者、如语者、不异语者。须菩提！如来所得法，所说法，无实无妄语。 “须菩提！譬如有人入闇，则无所见。若菩萨心住于事而行布施，亦复如是。 现代汉语译本： ‘所有（佛的）表象，就称为诸佛。’ 佛告诉须菩提：‘是的，是的！如果有人听闻这部经，不感到惊讶、不感到恐惧、不感到害怕，应当知道这个人非常稀有。为什么呢？须菩提！如来说的第一波罗蜜（paramita，意为到达彼岸），不是第一波罗蜜。如来说的第一波罗蜜，是说无量诸佛也说波罗蜜，这被称为第一波罗蜜。’ ‘须菩提！如来说的忍辱波罗蜜（ksanti-paramita，意为忍耐的到达彼岸），实际上不是忍辱波罗蜜。为什么呢？须菩提！就像我过去被歌利王割截身体时，我那时没有我相（atman-samjna，执着于自我的观念）、没有众生相（sattva-samjna，执着于众生的观念）、没有人相（manusya-samjna，执着于人的观念）、没有寿者相（jiva-samjna，执着于寿命的观念），既没有相，也不是没有相。为什么呢？须菩提！我过去被肢解时，如果我有我相、众生相、人相、寿者相，就应该会产生嗔恨。须菩提！我又想起过去五百世，我作为忍辱仙人，在那时，我没有我相、没有众生相、没有人相、没有寿者相。因此，须菩提！菩萨应当离开一切相，发起阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心）。为什么呢？如果心有所执着，就不是真正的无执着。不应该执着于色（rupa，物质现象）而生心，不应该执着于声（shabda，声音）、香（gandha，气味）、味（rasa，味道）、触（sparsha，触感）、法（dharma，事物）而生心，应当生起无所执着的心。所以佛说：‘菩萨的心不执着于色而布施。’须菩提！菩萨为了利益一切众生，应当这样布施。’ 须菩提说：‘世尊！一切众生的表象，实际上不是表象。为什么呢？如来说：‘一切众生，实际上不是众生。’’ ‘须菩提！如来是说真话的人、说实话的人、说如实话的人、不说虚妄话的人。须菩提！如来所得到的法，所说的法，既不是真实的，也不是虚妄的。’ ‘须菩提！譬如有人进入黑暗，就什么也看不见。如果菩萨的心执着于事物而行布施，也是这样。’
English
English version: 'All forms are called Buddhas.' The Buddha told Subhuti, 'Yes, yes! If someone hears this sutra and is not startled, not frightened, not afraid, you should know that this person is very rare. Why is that? Subhuti! The first paramita (perfection, reaching the other shore) spoken of by the Tathagata is not the first paramita. The first paramita spoken of by the Tathagata means that the countless Buddhas also speak of paramita, and this is called the first paramita.' 'Subhuti! The Tathagata speaks of the paramita of patience (ksanti-paramita), but it is not actually the paramita of patience. Why is that? Subhuti! Just as when I was formerly dismembered by King Kali, at that time, I had no concept of self (atman-samjna), no concept of beings (sattva-samjna), no concept of person (manusya-samjna), no concept of a life span (jiva-samjna), neither having form nor not having form. Why is that? Subhuti! When I was dismembered in the past, if I had a concept of self, a concept of beings, a concept of person, a concept of a life span, I should have generated anger. Subhuti! I also recall that in the past five hundred lives, I was a sage of patience. In those lives, I had no concept of self, no concept of beings, no concept of person, no concept of a life span. Therefore, Subhuti! Bodhisattvas should leave all forms and generate the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment). Why is that? If the mind has attachment, it is not true non-attachment. One should not generate a mind attached to form (rupa), one should not generate a mind attached to sound (shabda), smell (gandha), taste (rasa), touch (sparsha), or dharma (phenomena). One should generate a mind that is not attached to anything. Therefore, the Buddha said, 'The mind of a Bodhisattva does not dwell on form when giving.' Subhuti! Bodhisattvas, for the benefit of all beings, should give in this way.' Subhuti said, 'World Honored One! The forms of all beings are actually not forms. Why is that? The Tathagata said, 'All beings are actually not beings.'' 'Subhuti! The Tathagata is a speaker of truth, a speaker of reality, a speaker of what is as it is, a speaker who does not speak falsely. Subhuti! The dharma attained by the Tathagata, the dharma spoken by the Tathagata, is neither real nor unreal.' 'Subhuti! It is like a person entering darkness, who sees nothing. If a Bodhisattva's mind dwells on things while giving, it is also like that.' --------------------------------------------------------------------------------
Chinese
须菩提！譬如人有目，夜分已尽，日光明照，见种种色。若菩萨不住于事行于布施，亦复如是。 “复次，须菩提！若有善男子、善女人，能于此法门，受持读诵修行，则为如来以佛智慧，悉知是人，悉见是人，悉觉是人，皆得成就无量无边功德聚。 “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，后日分复以恒河沙等身布施，如是舍恒河沙等无量身，如是百千万亿那由他劫以身布施。若复有人闻此法门，信心不谤，其福胜彼无量阿僧祇，何况书写受持读诵修行，为人广说。 “须菩提！以要言之，是经有不可思议不可称量无边功德。此法门，如来为发大乘者说，为发最上乘者说。若有人能受持读诵修行此经，广为人说，如来悉知是人，悉见是人，皆成就不可思议不可称无有边无量功德聚。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，则于此经，不能受持读诵修行，为人解说。若有我见众生见人见寿者见，于此法门，能受持读诵修行为人解说者，无有是处。 “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 现代汉语译本： 须菩提！譬如一个人有眼睛，当夜晚过去，太阳的光明照耀时，能看见各种各样的颜色。如果菩萨不住着于事物而行布施，也是如此。 ‘再者，须菩提！如果有善男子、善女人，能够对此法门，接受、持守、读诵、修行，那么如来会以佛的智慧，完全知道这个人，完全看见这个人，完全觉悟这个人，他们都能够成就无量无边的功德聚集。 ‘须菩提！如果有善男子、善女人，在早晨用像恒河沙一样多的身体来布施，中午又用像恒河沙一样多的身体来布施，傍晚又用像恒河沙一样多的身体来布施，这样舍弃像恒河沙一样多无量的身体，像这样经过百千万亿那由他劫（那由他：数量单位，表示极大的数目）用身体来布施。如果又有人听到这个法门，有信心而不诽谤，他的福德胜过前面那人无量阿僧祇（阿僧祇：数量单位，表示极大的数目），更何况是书写、接受、持守、读诵、修行，并且为他人广泛解说。 ‘须菩提！总而言之，这部经有不可思议、不可称量、无边的功德。这个法门，如来是为发大乘心的人说的，是为发最上乘心的人说的。如果有人能够接受、持守、读诵、修行这部经，并且广泛地为他人解说，如来完全知道这个人，完全看见这个人，他们都能够成就不可思议、不可称量、无边无量的功德聚集。这样的人，就是承担如来阿耨多罗三藐三菩提（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！如果喜欢小乘法的人，就不能接受、持守、读诵、修行这部经，并且为他人解说。如果有人有我见（我见：执着于自我的见解）、众生见（众生见：执着于众生的见解）、人见（人见：执着于人的见解）、寿者见（寿者见：执着于寿命的见解），却能接受、持守、读诵、修行这部法门，并且为他人解说，这是不可能的。 ‘须菩提！在任何地方，如果有这部经，一切世间的天、人、阿修罗（阿修罗：一种神道生物）都应该供养。应当知道这个地方就是佛塔，都应该恭敬，作礼围绕，用各种鲜花和香来散布在这个地方。 ‘再者，须菩提！'