English
English version: Subhuti asked the Buddha, ‘World Honored One, in the present time and in the future, will there be Bodhisattvas who, upon hearing the correct teachings, regarding these characteristics and the verses of this scripture, will generate a true understanding?’ The Buddha told Subhuti, ‘Do not say, “In the present time and in the future, will there be Bodhisattvas who, upon hearing the correct teachings, regarding these characteristics and the verses of this scripture, will generate a true understanding?” Why is that? Subhuti, in the future, there will indeed be beings who, upon hearing this scripture, will be able to generate a true understanding.’ ‘Furthermore, Subhuti, in the future, fifty years after the decline of the true Dharma, there will be many Bodhisattva Mahasattvas (great Bodhisattvas) who uphold the precepts, cultivate blessings, and possess wisdom. Subhuti, these Bodhisattva Mahasattvas have not served just one Buddha, nor have they planted good roots with just one Buddha; they have already served countless hundreds of thousands of Buddhas, and have already planted good roots with countless hundreds of thousands of Buddhas. If there are good men or good women who, upon hearing the correct teachings, regarding these characteristics and the verses of this scripture, even for a single moment generate true faith. Subhuti, the Tathagata fully knows this person, and fully sees this person.’ ‘Subhuti, these good men and good women will accumulate immeasurable merit. Why is that? Subhuti, these Bodhisattvas no longer have the concept of self (attachment to the idea of self), the concept of beings (attachment to the idea of beings), the concept of a life span (attachment to the idea of a life span), or the concept of a receiver (attachment to the idea of a receiver). These Bodhisattvas have no concept of Dharma (attachment to the idea of Dharma), nor do they have a concept of non-Dharma (attachment to the idea of non-Dharma), no concept of thought (attachment to the idea of thought), nor do they have a concept of non-thought (attachment to the idea of non-thought). Why is that? Subhuti, if these Bodhisattvas are attached to the concept of Dharma, that is self-attachment, as well as attachment to beings, attachment to a life span, and attachment to a receiver. Subhuti, therefore, Bodhisattvas should not be attached to Dharma, nor should they be attached to non-Dharma. For this reason, the Tathagata said, “If one observes the practitioner understanding the parable of the raft (using the raft as a metaphor for the Dharma, after reaching the other shore, the raft should also be discarded), even Dharma should be abandoned, let alone non-Dharma.”’ The Buddha again told the pure-living Subhuti, ‘Subhuti, what do you think? Has the Tathagata attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)? Has the Tathagata spoken any Dharma?’ Subhuti said, ‘According to my understanding of the meaning of what the Buddha has said, there is no Dharma that the Tathagata has attained, which is called Anuttara-samyak-sambodhi, nor is there any Dharma that the Tathagata has spoken.’ --------------------------------------------------------------------------------
Chinese
法如来所说。何以故？是法如来所说，不可取、不可言，非法、非非法。何以故？一切圣人皆以无为真如所显现故。” “须菩提！汝意云何？以三千大千世界遍满七宝，若人持用布施，是善男子、善女人，因此布施生福多不？”须菩提言：“甚多，世尊！甚多，修伽陀！是善男子、善女人，因此布施得福甚多。何以故？世尊！此福德聚即非福德聚，是故如来说福德聚。” 佛言：“须菩提！若善男子、善女人，以三千大千世界遍满七宝持用布施。若复有人从此经中受四句偈，为他正说显示其义。此人以是因缘所生福德，最多于彼无量无数。何以故？须菩提！如来无上菩提从此福成，诸佛世尊从此福生。何以故？须菩提！所言佛法者，即非佛法，是名佛法。 “须菩提！汝意云何？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？世尊！实无所有能至于流，故说须陀洹。乃至色、声、香、味、触、法亦复如是，故名须陀洹。斯陀含名一往来，实无所有能至往来，是名斯陀含。阿那含名为不来，实无所有能至不来，是名阿那含。” 佛言：“须菩提！汝意云何？阿罗汉能作是念：‘我得阿罗汉果。’不？”须菩提言：“不也，世尊！何以故？实无所有名阿罗汉。 现代汉语译本：佛陀所说的法是这样的。为什么呢？因为佛陀所说的法，是不可执取、不可言说的，既不是法，也不是非法。为什么呢？因为一切圣人都是以无为的真如所显现的缘故。 ‘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，这个善男子、善女人，因此布施所生的福德多不多？’须菩提说：‘非常多，世尊！非常多，修伽陀（如来）！这个善男子、善女人，因此布施得到的福德非常多。为什么呢？世尊！这个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。’ 佛陀说：‘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。如果又有人从这部经中接受四句偈，为他人正确地解说并显示其义。这个人因为这个因缘所生的福德，比前者多出无量无数倍。为什么呢？须菩提！如来的无上菩提是从这个福德成就的，诸佛世尊是从这个福德产生的。为什么呢？须菩提！所说的佛法，实际上不是佛法，这才是佛法。’ ‘须菩提！你认为怎么样？须陀洹（初果）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？世尊！实际上没有东西能到达入流，所以才说是须陀洹。乃至色、声、香、味、触、法也是这样，所以才叫须陀洹。斯陀含（二果）名为一往来，实际上没有东西能到达往来，所以才叫斯陀含。阿那含（三果）名为不来，实际上没有东西能到达不来，所以才叫阿那含。’ 佛陀说：‘须菩提！你认为怎么样？阿罗汉（四果）会这样想：‘我得到了阿罗汉果。’吗？’须菩提说：‘不会的，世尊！为什么呢？实际上没有东西叫做阿罗汉。’
English
English version: The Dharma spoken by the Tathagata is like this. Why is that? Because the Dharma spoken by the Tathagata cannot be grasped, cannot be spoken, is neither Dharma nor non-Dharma. Why is that? Because all sages manifest through the unconditioned Suchness. 'Subhuti, what do you think? If someone were to fill the three thousand great thousand worlds with the seven treasures and give them away in charity, would this good man or good woman generate much merit from this act of giving?' Subhuti said, 'Very much, World Honored One! Very much, Sugata (Tathagata)! This good man or good woman would gain very much merit from this act of giving. 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.' The Buddha said, 'Subhuti, if a good man or good woman were to give away the seven treasures filling the three thousand great thousand worlds. If another person were to receive four lines of verse from this sutra and correctly explain and reveal its meaning to others. The merit generated by this person through this cause would be greater than the former by immeasurable and countless times. Why is that? Subhuti, the Tathagata's unsurpassed Bodhi is achieved through this merit, and all Buddhas, World Honored Ones, arise from this merit. Why is that? Subhuti, what is called the Buddha Dharma is actually not the Buddha Dharma, that is what is called the Buddha Dharma.' 'Subhuti, what do you think? Would a Srotapanna (stream-enterer) have this thought: 'I have attained the fruit of Srotapanna?' Subhuti said, 'No, World Honored One! Why is that? World Honored One, there is actually nothing that can reach the stream, therefore it is called Srotapanna. Even so with form, sound, smell, taste, touch, and dharma, therefore it is called Srotapanna. Sakrdagamin (once-returner) is named one-return, but there is actually nothing that can reach returning, therefore it is called Sakrdagamin. Anagamin (non-returner) is named non-return, but there is actually nothing that can reach non-return, therefore it is called Anagamin.' The Buddha said, 'Subhuti, what do you think? Would an Arhat (worthy one) have this thought: 'I have attained the fruit of Arhat?' Subhuti said, 'No, World Honored One! Why is that? There is actually nothing called an Arhat.' -------------------------------------------------------------------------------- 世尊！若阿罗汉作是念：‘我得阿罗汉果。’即是我执、众生执、寿者执、受者执。世尊！如来阿罗诃三藐三佛陀赞我，住无诤三昧人中最为第一。世尊！我今已成阿罗汉，离三有欲。世尊！我亦不作是念：‘我是阿罗汉。’世尊！我若有是念：‘我已得阿罗汉果。’如来则应不授我记：‘住无诤三昧人中，须菩提善男子最为第一。’实无所住，住于无诤、住于无诤。” 佛告须菩提：“汝意云何？昔从然灯如来阿罗诃三藐三佛陀所，颇有一法如来所取不？”须菩提言：“不也，世尊！实无有法，昔从燃灯如来阿罗诃三藐三佛陀所如来所取。” 佛告须菩提：“若有菩萨作如是言：‘我当庄严清净佛土。’而此菩萨说虚妄言。何以故？须菩提！庄严佛土者，如来说非庄严，是故庄严清净佛土。须菩提！是故菩萨应生如是无住着心，不住色、声、香、味、触、法生心，应无所住而生其心。 “须菩提！譬如有人体相胜大如须弥山王。须菩提！汝意云何？如是体相为胜大不？”须菩提言：“甚大，世尊！何以故？如来说非有名为有身。此非是有，故说有身。” 佛告须菩提：“汝意云何？于恒伽江所有诸沙，如其沙数所有恒伽，诸恒伽沙宁为多不？”须菩提言：“甚多，世尊！但诸恒伽尚多无数 { "translations": [ "现代汉语译本：", "世尊！如果阿罗汉（断绝了一切烦恼，达到涅槃境界的圣人）这样想：‘我证得了阿罗汉果位。’这就是我执（对自我的执着）、众生执（对众生的执着）、寿者执（对寿命长短的执着）、受者执（对感受的执着）。世尊！如来（佛的称号）阿罗诃三藐三佛陀（佛的称号，意为应供、正遍知）赞叹我，说我住在无诤三昧（一种无争论的禅定状态）的人中最为第一。世尊！我现在已经成为阿罗汉，脱离了三有（欲界、色界、无色界）的欲望。世尊！我也不这样想：‘我是阿罗汉。’世尊！如果我有这样的想法：‘我已经证得阿罗汉果位。’如来就不应该给我授记（预言未来成佛）：‘在住在无诤三昧的人中，须菩提（佛陀的十大弟子之一）善男子最为第一。’实际上我没有住在任何地方，只是住在无诤的状态，住在无诤的状态。” , "佛告诉须菩提：“你的意思如何？过去从燃灯如来（过去佛的名字）阿罗诃三藐三佛陀那里，如来是否取得过任何法（佛法）？”须菩提说：“没有，世尊！实际上没有任何法，过去从燃灯如来阿罗诃三藐三佛陀那里，如来取得过。”", "佛告诉须菩提：“如果有菩萨（发愿要成佛的人）这样说：‘我应当庄严清净的佛土（佛所居住的国土）。’那么这位菩萨就是在说虚妄的话。为什么呢？须菩提！所谓庄严佛土，如来说它不是真正的庄严，所以才说是庄严清净的佛土。须菩提！因此菩萨应当生起这样不执着的心，不执着于色（物质）、声（声音）、香（气味）、味（味道）、触（触感）、法（思想）而生起心，应当无所执着而生起心。", "“须菩提！譬如有一个人的身体相貌非常高大，像须弥山王（传说中的山王）一样。须菩提！你的意思如何？这样的身体相貌算不算非常高大？”须菩提说：“非常高大，世尊！为什么呢？如来说所谓的有身，并非真正的有身。这并非真实的存在，所以才说是有身。”", "佛告诉须菩提：“你的意思如何？在恒伽江（印度的一条河流）里所有的沙子，如果每一粒沙子都代表一条恒伽江，那么这些恒伽江的沙子是不是非常多？”须菩提说：“非常多，世尊！但是这些恒伽江的数量已经多得无法计算了。”" ], "english_translations": [ "English version:", "World Honored One, if an Arhat (a saint who has extinguished all defilements and attained Nirvana) were to think, 'I have attained the fruit of Arhatship,' that would be an attachment to self, an attachment to beings, an attachment to a life span, and an attachment to a receiver. World Honored One, the Tathagata (an epithet of the Buddha) Arhat Samyak-sambuddha (an epithet of the Buddha, meaning worthy of offerings, perfectly enlightened) praised me, saying that I am the foremost among those who dwell in the Samadhi of Non-Contention (a state of meditation without disputes). World Honored One, I have now become an Arhat, having departed from the desires of the three realms of existence (the desire realm, the form realm, and the formless realm). World Honored One, I do not even think, 'I am an Arhat.' World Honored One, if I had the thought, 'I have attained the fruit of Arhatship,' the Tathagata would not have given me the prediction: 'Among those who dwell in the Samadhi of Non-Contention, Subhuti (one of the Buddha's ten great disciples), the good man, is the foremost.' In reality, I do not dwell anywhere, I only dwell in the state of non-contention, I dwell in non-contention.", "The Buddha said to Subhuti, 'What do you think? In the past, from the Tathagata Dipankara (name of a past Buddha) Arhat Samyak-sambuddha, did the Tathagata take any Dharma (Buddhist teachings)?' Subhuti said, 'No, World Honored One. In reality, there was no Dharma that the Tathagata took from the Tathagata Dipankara Arhat Samyak-sambuddha in the past.'", "The Buddha said to Subhuti, 'If a Bodhisattva (a person who aspires to Buddhahood) were to say, 'I shall adorn a pure Buddha-land (the land where a Buddha resides),' then this Bodhisattva would be speaking falsely. Why is that? Subhuti, what is called adorning a Buddha-land, the Tathagata says is not true adornment, therefore it is called adorning a pure Buddha-land. Subhuti, therefore, a Bodhisattva should give rise to such a mind that is not attached, not giving rise to a mind attached to form (material), sound, smell, taste, touch, or thought, one should give rise to a mind without any attachment.'", "'Subhuti, suppose there was a person whose physical form was as great and tall as Mount Sumeru (the mythical king of mountains). Subhuti, what do you think? Would such a physical form be considered very great?' Subhuti said, 'It would be very great, World Honored One. Why is that? What the Tathagata calls a physical form is not a true physical form. This is not a real existence, therefore it is called a physical form.'", "The Buddha said to Subhuti, 'What do you think? If all the sand in the Ganges River (a river in India) were to represent a Ganges River, and there were as many Ganges Rivers as there are grains of sand in the Ganges River, would the sand in all those Ganges Rivers be numerous?' Subhuti said, 'They would be very numerous, World Honored One! But the number of those Ganges Rivers is already countless.'" ] } -------------------------------------------------------------------------------- ，何况其沙。”