Chinese
、无寿者。’须菩提！若菩萨作是言：‘我庄严佛国土。’是不名菩萨。何以故？如来说庄严佛土、庄严佛土者，即非庄严，是名庄严佛国土。须菩提！若菩萨通达无我、无我法者，如来说名真是菩萨菩萨。 “须菩提！于意云何？如来有肉眼不？”须菩提言：“如是，世尊！如来有肉眼。” 佛言：“须菩提！于意云何？如来有天眼不？”须菩提言：“如是，世尊！如来有天眼。” 佛言：“须菩提！于意云何？如来有慧眼不？”须菩提言：“如是，世尊！如来有慧眼。” 佛言：“须菩提！于意云何？如来有法眼不？”须菩提言：“如是，世尊！如来有法眼。” 佛言：“须菩提！于意云何？如来有佛眼不？”须菩提言：“如是，世尊！如来有佛眼。” 佛言：“须菩提！于意云何？如恒河中所有沙，佛说是沙不？”须菩提言：“如是，世尊！如来说是沙。” 佛言：“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，如是世界，宁为多不？”须菩提言：“彼世界甚多。世尊！” 佛告须菩提：“尔所世界中，所有众生，若干种心住，如来悉知。何以故？如来说诸心住，皆为非心住，是名为心住。何以故？须菩提！过去心不可 现代汉语译本 ‘没有寿命的概念。’须菩提（Subhuti）！如果菩萨这样说：‘我正在庄严佛的国土。’那他就不配称为菩萨。为什么呢？如来（Tathagata）所说的庄严佛土，实际上并非真正的庄严，只是名为庄严佛国土。须菩提！如果菩萨能够通达无我（anatman）和无我法（anatman-dharma），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？’须菩提回答：‘是的，世尊！如来有肉眼。’ 佛说：‘须菩提！你认为如何？如来有天眼吗？’须菩提回答：‘是的，世尊！如来有天眼。’ 佛说：‘须菩提！你认为如何？如来有慧眼吗？’须菩提回答：‘是的，世尊！如来有慧眼。’ 佛说：‘须菩提！你认为如何？如来有法眼吗？’须菩提回答：‘是的，世尊！如来有法眼。’ 佛说：‘须菩提！你认为如何？如来有佛眼吗？’须菩提回答：‘是的，世尊！如来有佛眼。’ 佛说：‘须菩提！你认为如何？就像恒河中的所有沙子，佛说是沙子吗？’须菩提回答：‘是的，世尊！如来说是沙子。’ 佛说：‘须菩提！你认为如何？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，这样的世界，难道不多吗？’须菩提回答：‘那些世界非常多，世尊！’ 佛告诉须菩提：‘在这些世界中，所有众生，他们的各种心念，如来完全知晓。为什么呢？如来说的各种心念，实际上都不是真正的心念，只是名为心念。为什么呢？须菩提！过去的念头不可得，
English
English version 'without a concept of a life-span.' Subhuti! If a Bodhisattva says, 'I am adorning Buddha-lands,' that one is not called a Bodhisattva. Why is that? What the Tathagata (如来) speaks of as adorning Buddha-lands, is not actually adorning, it is just called adorning Buddha-lands. Subhuti! If a Bodhisattva understands no-self (anatman) and no-self-dharma (anatman-dharma), the Tathagata calls that one a true Bodhisattva. 'Subhuti! What do you think? Does the Tathagata have a physical eye?' Subhuti replied, 'Yes, World Honored One! The Tathagata has a physical eye.' The Buddha said, 'Subhuti! What do you think? Does the Tathagata have a heavenly eye?' Subhuti replied, 'Yes, World Honored One! The Tathagata has a heavenly eye.' The Buddha said, 'Subhuti! What do you think? Does the Tathagata have a wisdom eye?' Subhuti replied, 'Yes, World Honored One! The Tathagata has a wisdom eye.' The Buddha said, 'Subhuti! What do you think? Does the Tathagata have a dharma eye?' Subhuti replied, 'Yes, World Honored One! The Tathagata has a dharma eye.' The Buddha said, 'Subhuti! What do you think? Does the Tathagata have a Buddha eye?' Subhuti replied, 'Yes, World Honored One! The Tathagata has a Buddha eye.' The Buddha said, 'Subhuti! What do you think? Like all the sand in the Ganges River, does the Buddha say it is sand?' Subhuti replied, 'Yes, World Honored One! The Tathagata says it is sand.' The Buddha said, 'Subhuti! What do you think? If all the sand in one Ganges River, and there are as many Ganges Rivers as there are grains of sand in that one river, and the number of sand grains in all those Ganges Rivers is equal to the number of Buddha-worlds, would those worlds be many?' Subhuti replied, 'Those worlds would be very many, World Honored One!' The Buddha told Subhuti, 'In those worlds, all sentient beings, their various states of mind, the Tathagata knows completely. Why is that? What the Tathagata speaks of as states of mind, are not actually states of mind, they are just called states of mind. Why is that? Subhuti! The past mind is unattainable, -------------------------------------------------------------------------------- 得，现在心不可得，未来心不可得。
Chinese
“须菩提！于意云何？若有人以满三千大千世界七宝持用布施，是善男子、善女人，以是因缘，得福多不？”须菩提言：“如是，世尊！此人以是因缘，得福甚多。” 佛言：“如是，如是！须菩提！彼善男子、善女人，以是因缘，得福德聚多。须菩提！若福德聚有实，如来则不说福德聚、福德聚。 “须菩提！于意云何？佛可以具足色身见不？”须菩提言：“不也，世尊！如来不应以色身见。何以故？如来说具足色身，即非具足色身，是故如来说名具足色身。” 佛言：“须菩提！于意云何？如来可以具足诸相见不？”须菩提言：“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，是故如来说名诸相具足。” 佛言：“须菩提！于意云何？汝谓如来作是念：‘我当有所说法。’耶？须菩提！莫作是念。何以故？若人言：‘如来有所说法。’即为谤佛，不能解我所说故。何以故？须菩提！如来说法、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 现代汉语译本 过去的心不可得，现在的心不可得，未来的心也不可得。 “须菩提（佛陀的十大弟子之一，解空第一）！你的想法如何？如果有人用充满三千大千世界（佛教宇宙观中的一个巨大宇宙）的七宝（指金、银、琉璃、砗磲、玛瑙、珍珠、琥珀）来布施，这个善男子、善女人，因为这个因缘，得到的福德多不多呢？”须菩提说：“是的，世尊！这个人因为这个因缘，得到的福德非常多。” 佛说：“是的，是的！须菩提！那个善男子、善女人，因为这个因缘，得到的福德积聚很多。须菩提！如果福德积聚是真实的，如来（佛的自称）就不会说福德积聚、福德积聚了。” “须菩提！你的想法如何？可以用具足色身（佛的庄严外形）来见到佛吗？”须菩提说：“不能，世尊！不应该用色身来见如来。为什么呢？如来说具足色身，就不是具足色身，所以如来说名为具足色身。” 佛说：“须菩提！你的想法如何？可以用具足诸相（佛的三十二相，八十种好）来见到如来吗？”须菩提说：“不能，世尊！不应该用具足诸相来见如来。为什么呢？如来说诸相具足，就不是具足，所以如来说名为诸相具足。” 佛说：“须菩提！你的想法如何？你认为如来会这样想：‘我应当有所说法。’吗？须菩提！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，不能理解我所说的。为什么呢？须菩提！如来说法、说法，是没有法可说，这叫做说法。” 这时，慧命须菩提对佛说：“世尊！有没有众生，在未来世，听到这个法，会生起信心呢？” 佛说：“须菩提！他们既不是众生，也不是非众生。为什么呢？须菩提！众生、众生，如来说非众生。
English
English version The past mind is unattainable, the present mind is unattainable, and the future mind is unattainable. “Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness)! What do you think? If someone were to give away the seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, and amber) filling a three-thousand-great-thousand world (a vast universe in Buddhist cosmology), would that good man or good woman, by this cause, gain much merit?” Subhuti said, “Yes, World Honored One! This person, by this cause, would gain very much merit.” The Buddha said, “So it is, so it is! Subhuti! That good man or good woman, by this cause, would gain a great accumulation of merit. Subhuti! If the accumulation of merit were real, the Tathagata (self-designation of the Buddha) would not speak of an accumulation of merit, an accumulation of merit.” “Subhuti! What do you think? Can the Buddha be seen by means of a fully formed body (the Buddha's majestic physical form)?” Subhuti said, “No, World Honored One! The Tathagata should not be seen by means of a physical body. Why is that? The Tathagata speaks of a fully formed body, which is not a fully formed body, therefore the Tathagata speaks of it as a fully formed body.” The Buddha said, “Subhuti! What do you think? Can the Tathagata be seen by means of fully formed characteristics (the 32 major and 80 minor marks of a Buddha)?” Subhuti said, “No, World Honored One! The Tathagata should not be seen by means of fully formed characteristics. Why is that? The Tathagata speaks of fully formed characteristics, which are not fully formed, therefore the Tathagata speaks of them as fully formed characteristics.” The Buddha said, “Subhuti! What do you think? Do you think the Tathagata would have this thought: ‘I should speak some Dharma (Buddhist teachings)’?” Subhuti! Do not think that way. Why is that? If someone says, ‘The Tathagata has spoken some Dharma,’ that is slandering the Buddha, not understanding what I have said. Why is that? Subhuti! The Tathagata speaks of Dharma, speaking of Dharma, there is no Dharma to be spoken, this is called speaking of Dharma.” At that time, the venerable Subhuti 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 beings nor non-beings. Why is that? Subhuti! Beings, beings, the Tathagata speaks of them as non-beings. -------------------------------------------------------------------------------- ，是名众生。”
Chinese
佛言：“须菩提！于意云何？如来得阿耨多罗三藐三菩提耶？”须菩提言：“不也！世尊！世尊，无有少法如来得阿耨多罗三藐三菩提。” 佛言：“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。以无众生、无人、无寿者，得平等阿耨多罗三藐三菩提，一切善法得阿耨多罗三藐三菩提。须菩提！所言善法、善法者，如来说非善法，是名善法。 “须菩提！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，百分不及一，千分不及一，百千万分不及一，歌罗分不及一，数分不及一，优波尼沙陀分不及一，乃至算数譬喻所不能及。 “须菩提！于意云何？汝谓如来作是念：‘我度众生。’耶？须菩提！莫作是念。何以故？实无有众生如来度者。” 佛言：“须菩提！若有实众生如来度者，如来则有我、人、众生、寿者相。须菩提！如来说：‘有我者，则非有我，而毛道凡夫生者以为有我。’须菩提！毛道凡夫生者，如来说名非生，是故言毛道凡夫生。 现代汉语译本：这就是所谓的众生。 佛陀说：‘须菩提，你认为如何？如来证得了阿耨多罗三藐三菩提（无上正等正觉）吗？’须菩提回答说：‘不是的，世尊！世尊，没有任何法是如来证得阿耨多罗三藐三菩提的。’ 佛陀说：‘是的，是的！须菩提！我对于阿耨多罗三藐三菩提，乃至没有丝毫的法可以获得，这才是所谓的阿耨多罗三藐三菩提。’ ‘再者，须菩提！这个法是平等的，没有高下之分，这才是所谓的阿耨多罗三藐三菩提。因为没有众生、没有人、没有寿者的概念，才能证得平等的阿耨多罗三藐三菩提，一切善法都能证得阿耨多罗三藐三菩提。须菩提！所说的善法、善法，如来说它不是善法，这才是所谓的善法。’ ‘须菩提！在三千大千世界中，所有像须弥山王（佛教中的圣山）那样多的七宝堆积，如果有人用它们来布施，如果有人以这部《般若波罗蜜经》（智慧到彼岸的经典），乃至四句偈等，受持读诵，为他人解说，那么后者的功德比前者的功德，百分不及一，千分不及一，百千万分不及一，歌罗分不及一，数分不及一，优波尼沙陀分不及一，乃至用算数譬喻都无法比拟。’ ‘须菩提，你认为如何？你认为如来会这样想：‘我度化众生。’吗？须菩提，不要这样想。为什么呢？实际上没有众生是被如来度化的。’ 佛陀说：‘须菩提！如果真的有众生被如来度化，那么如来就有了我相、人相、众生相、寿者相。须菩提！如来说：‘有我’，就不是真的‘有我’，只是凡夫俗子执着于‘有我’。须菩提！凡夫俗子，如来说他们不是真的存在，所以才说凡夫俗子。’
English
English version: This is what is called a living being. The Buddha said, 'Subhuti, what do you think? Has the Tathagata attained Anuttara Samyak Sambodhi (supreme perfect enlightenment)?' Subhuti replied, 'No, World Honored One! World Honored One, there is no dharma that the Tathagata has attained Anuttara Samyak Sambodhi.' The Buddha said, 'So it is, so it is! Subhuti! Regarding Anuttara Samyak Sambodhi, I have not attained even the slightest dharma, and this is what is called Anuttara Samyak Sambodhi.' 'Furthermore, Subhuti! This dharma is equal, without high or low, and this is what is called Anuttara Samyak Sambodhi. Because there is no concept of living beings, no person, no life span, one can attain equal Anuttara Samyak Sambodhi, and all good dharmas can attain Anuttara Samyak Sambodhi. Subhuti! What is called good dharma, good dharma, the Tathagata says it is not good dharma, and this is what is called good dharma.' 'Subhuti! In the three thousand great thousand worlds, if someone were to use all the piles of seven treasures as numerous as Mount Sumeru (a sacred mountain in Buddhism) for almsgiving, and if another person were to receive, uphold, recite, and explain this Prajna Paramita Sutra (the scripture of wisdom to the other shore), even just four lines of verse, to others, the merit of the latter would not be comparable to the former, not even one in a hundred, not even one in a thousand, not even one in a hundred million, not even one in a kala fraction, not even one in a number fraction, not even one in an upanishad fraction, and not even comparable by any mathematical analogy.' 'Subhuti, what do you think? Do you think the Tathagata would have this thought: ‘I liberate living beings?’ Subhuti, do not think this way. Why? In reality, there are no living beings that are liberated by the Tathagata.' The Buddha said, 'Subhuti! If there were truly living beings liberated by the Tathagata, then the Tathagata would have the marks of self, person, living being, and life span. Subhuti! The Tathagata says, ‘Having a self’ is not truly ‘having a self,’ but ordinary people cling to the idea of ‘having a self.’ Subhuti! Ordinary people, the Tathagata says they are not truly existent, and that is why they are called ordinary people.' --------------------------------------------------------------------------------