Chinese
则不应说名为菩萨。须菩提！汝意云何？颇有一法名菩萨不？”须菩提言：“不也，世尊！” 佛言：“须菩提！是故如来说：‘一切法无我、无众生、无寿者、无受者。’须菩提！若有菩萨说如是言：‘我当庄严清净佛土。’如此菩萨说虚妄言。何以故？须菩提！庄严佛土者，如来说则非庄严，是故庄严清净佛土。须菩提！若菩萨信见诸法无我、诸法无我，如来应供正遍觉说：‘是名菩萨，是名菩萨。’ “须菩提！汝意云何？如来有肉眼不？”须菩提言：“如是，世尊！如来有肉眼。” 佛言：“须菩提！汝意云何？如来有天眼不？”须菩提言：“如是，世尊！如来有天眼。” 佛言：“须菩提！汝意云何？如来有慧眼不？”须菩提言：“如是，世尊！如来有慧眼。” 佛言：“须菩提！汝意云何？如来有法眼不？”须菩提言：“如是，世尊！如来有法眼。” 佛言：“须菩提！汝意云何？如来有佛眼不？”须菩提言：“如是，世尊！如来有佛眼。” “须菩提！汝意云何？于恒伽江所有诸沙，如其沙数所有恒伽，如诸恒伽所有沙数世界，如是宁为多不？”须菩提言：“如是，世尊！此等世界其数甚多。” 佛言：“须菩提！尔所世界中所有众生，我悉见知心 现代汉语译本 那么就不应该称他为菩萨。须菩提（Subhuti）！你的意思如何？存在一种名为菩萨的法吗？”须菩提回答说：“不存在，世尊！” 佛说：“须菩提！因此如来说：‘一切法无我、无众生、无寿者、无受者。’须菩提！如果有菩萨说这样的话：‘我应当庄严清净的佛土。’这样的菩萨说的是虚妄之言。为什么呢？须菩提！所谓庄严佛土，如来说那并非真正的庄严，所以才说是庄严清净佛土。须菩提！如果菩萨相信并见到诸法无我，如来应供正遍觉（Tathagata Arhat Samyaksambuddha）说：‘这名为菩萨，这名为菩萨。’ “须菩提！你的意思如何？如来有肉眼吗？”须菩提回答说：“是的，世尊！如来有肉眼。” 佛说：“须菩提！你的意思如何？如来有天眼吗？”须菩提回答说：“是的，世尊！如来有天眼。” 佛说：“须菩提！你的意思如何？如来有慧眼吗？”须菩提回答说：“是的，世尊！如来有慧眼。” 佛说：“须菩提！你的意思如何？如来有法眼吗？”须菩提回答说：“是的，世尊！如来有法眼。” 佛说：“须菩提！你的意思如何？如来有佛眼吗？”须菩提回答说：“是的，世尊！如来有佛眼。” “须菩提！你的意思如何？在恒伽江（Ganga River）中所有的沙子，如果每一粒沙子都代表一条恒伽江，而每一条恒伽江又有如沙子般多的世界，这些世界算多吗？”须菩提回答说：“是的，世尊！这些世界的数量非常多。” 佛说：“须菩提！在这些世界中的所有众生，我都能知晓他们的心念。”
English
English version Then he should not be called a Bodhisattva. Subhuti! What do you think? Is there a dharma called Bodhisattva?” Subhuti replied, “No, World Honored One!” The Buddha said, “Subhuti! Therefore, the Tathagata says: ‘All dharmas are without self, without sentient beings, without a life span, and without a receiver.’ Subhuti! If a Bodhisattva says such words: ‘I shall adorn a pure Buddha land,’ such a Bodhisattva speaks falsely. Why? Subhuti! What is called adorning a Buddha land, the Tathagata says it is not truly adorning, therefore it is called adorning a pure Buddha land. Subhuti! If a Bodhisattva believes and sees that all dharmas are without self, the Tathagata Arhat Samyaksambuddha says: ‘This is called a Bodhisattva, this is called a 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.” “Subhuti! What do you think? If all the sands in the Ganges River (Ganga River) were each a Ganges River, and each Ganges River had as many worlds as there are sands, would these worlds be many?” Subhuti replied, “Yes, World Honored One! These worlds are very many.” The Buddha said, “Subhuti! I know the minds of all sentient beings in those worlds.” --------------------------------------------------------------------------------
Chinese
相续住有种种类。何以故？须菩提！心相续住，如来说非续住，故说续住。何以故？须菩提！过去心不可得，未来心不可得，现在心不可得。 “须菩提！汝意云何？若有人以满三千大千世界七宝而用布施，是善男子、善女人，以是因缘得福多不？”须菩提言：“甚多，世尊！甚多，修伽陀！” 佛言：“如是，须菩提！如是。彼善男子、善女人，以是因缘福聚多。” 佛言：“须菩提！若福德聚但名为聚，如来则不应说是福德聚、是福德聚。须菩提！汝意云何？可以具足色身观如来不？”须菩提言：“不也，世尊！不可以具足色身观于如来。何以故？此具足色身，如来说非具足色身，是故如来说名具足色身。” 佛言：“须菩提！汝意云何？可以具足诸相观如来不？”须菩提言：“不也，世尊！不可以具足诸相观于如来。何以故？此具足相，如来说非具足相，是故如来说具足相。” 佛言：“须菩提！汝意云何？如来有如是意：‘我今实说法。’耶？须菩提！若有人言：‘如来实能说法。’汝应当知，是人由非实有及以邪执，起诽谤我。何以故？须菩提！说法、说法，实无有法名为说法。” 尔时须菩提白佛言：“世尊！颇有众生于未来世，听闻正说如是等相此经章句，生实 现代汉语译本 相续的住留有多种种类。为什么呢？须菩提（Subhuti）！心念的相续住留，如来（Tathagata）说它不是真正的住留，所以才说是住留。为什么呢？须菩提！过去的念头不可得，未来的念头不可得，现在的念头也不可得。 ‘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，因为这个因缘得到的福德多不多？’须菩提说：‘非常多，世尊（Bhagavan）！非常多，修伽陀（Sugata）！’ 佛说：‘是的，须菩提！是的。那个善男子、善女人，因为这个因缘福德积聚很多。’ 佛说：‘须菩提！如果福德的积聚仅仅是名为积聚，如来就不应该说这是福德积聚、是福德积聚。须菩提！你认为怎么样？可以用具足色身（rupa-kaya）来观察如来吗？’须菩提说：‘不能，世尊！不能用具足色身来观察如来。为什么呢？这个具足色身，如来说它不是具足色身，所以如来说名为具足色身。’ 佛说：‘须菩提！你认为怎么样？可以用具足诸相（laksana）来观察如来吗？’须菩提说：‘不能，世尊！不能用具足诸相来观察如来。为什么呢？这个具足相，如来说它不是具足相，所以如来说具足相。’ 佛说：‘须菩提！你认为怎么样？如来有这样的想法：‘我现在确实在说法。’吗？须菩提！如果有人说：‘如来确实能说法。’你应该知道，这个人因为不了解实相以及邪见，而诽谤我。为什么呢？须菩提！说法、说法，实际上没有一种法叫做说法。’ 当时，须菩提对佛说：‘世尊！有没有众生在未来世，听闻正确宣说像这样等相的这部经文，会生起真实的信心呢？’
English
English version The continuity of dwelling has various kinds. Why is that? Subhuti! The continuity of mind-dwelling, the Tathagata says it is not a real dwelling, therefore it is called dwelling. Why is that? Subhuti! The past mind is unattainable, the future mind is unattainable, and the present mind is unattainable. 'Subhuti! What do you think? If someone were to give alms with the seven treasures filling the three thousand great thousand worlds, would that good man or good woman, by this cause, obtain much merit?' Subhuti said, 'Very much, Bhagavan! Very much, Sugata!' The Buddha said, 'So it is, Subhuti! So it is. That good man or good woman, by this cause, accumulates much merit.' The Buddha said, 'Subhuti! If the accumulation of merit were merely called an accumulation, the Tathagata should not say that this is an accumulation of merit, this is an accumulation of merit. Subhuti! What do you think? Can the Tathagata be observed by a fully formed body (rupa-kaya)?' Subhuti said, 'No, Bhagavan! The Tathagata cannot be observed by a fully formed body. Why is that? This fully formed body, the Tathagata says it is not a fully formed body, therefore the Tathagata calls it a fully formed body.' The Buddha said, 'Subhuti! What do you think? Can the Tathagata be observed by fully formed characteristics (laksana)?' Subhuti said, 'No, Bhagavan! The Tathagata cannot be observed by fully formed characteristics. Why is that? These fully formed characteristics, the Tathagata says they are not fully formed characteristics, therefore the Tathagata calls them fully formed characteristics.' The Buddha said, 'Subhuti! What do you think? Does the Tathagata have this thought: “I am now truly teaching the Dharma?” Subhuti! If someone were to say, “The Tathagata is truly able to teach the Dharma,” you should know that this person, due to not understanding the true nature and having wrong views, slanders me. Why is that? Subhuti! Teaching the Dharma, teaching the Dharma, in reality there is no Dharma called teaching the Dharma.' At that time, Subhuti said to the Buddha, 'Bhagavan! Will there be beings in the future who, upon hearing the correct exposition of these aspects of this sutra, will generate true faith?' -------------------------------------------------------------------------------- 信不？”
Chinese
佛告须菩提：“彼非众生，非非众生。何以故？须菩提！彼众生者，如来说非众生，非非众生，故说众生。须菩提！汝意云何？颇有一法如来所得名阿耨多罗三藐三菩提不？”须菩提言：“不也，世尊！无有一法如来所得名阿耨多罗三藐三菩提。” 佛言：“如是，须菩提！如是。乃至无有如微尘法如来所舍如来所得，是故说名阿耨多罗三藐三菩提平等平等。 “复次，须菩提！诸佛诸佛觉知无有差别，是故说名阿耨多罗三藐三菩提。 “复次，须菩提！此法平等无有高下，是名阿耨多罗三藐三菩提。 “复次，须菩提。由无我、无众生、无寿者、无受者等，此法平等，故名阿耨多罗三藐三菩提。 “复次，须菩提！由实善法，具足圆满得阿耨多罗三藐三菩提。须菩提！所言善法、善法者。如来说非法，故名善法。 “须菩提！三千大千世界所有诸须弥山王，如是等七宝聚满此世界，有人持用布施。若人从此般若波罗蜜经乃至四句偈等，受持读诵为他正说，所得功德，以前功德比此功德，百分不及一，千万亿分不及一，穷于算数不及其一，乃至威力品类相应譬喻所不能及。 “须菩提！汝意云何？如来作是念：‘我度众生。’耶？须菩提！汝今不应作如 现代汉语译本 ‘你相信吗？’ 佛告诉须菩提（Subhuti）：‘他们不是众生，也不是非众生。为什么呢？须菩提！那些被称为众生的，如来说他们不是众生，也不是非众生，所以才称为众生。须菩提！你认为如何？有没有一种法是如来所证得，名为阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）的？’须菩提说：‘不是的，世尊！没有一种法是如来所证得，名为阿耨多罗三藐三菩提的。’ 佛说：‘是的，须菩提！是的。乃至没有像微尘那样小的法是如来所舍弃或所得的，所以才说名为阿耨多罗三藐三菩提，是平等平等的。’ ‘再者，须菩提！诸佛的觉知没有差别，所以才说名为阿耨多罗三藐三菩提。’ ‘再者，须菩提！此法平等，没有高下之分，这名为阿耨多罗三藐三菩提。’ ‘再者，须菩提！由于无我、无众生、无寿者、无受者等，此法是平等的，所以名为阿耨多罗三藐三菩提。’ ‘再者，须菩提！由于真实的善法，具足圆满才能证得阿耨多罗三藐三菩提。须菩提！所说的善法、善法，如来说它不是法，所以才名为善法。’ ‘须菩提！三千大千世界所有诸须弥山王（Sumeru，佛教中的圣山），像这样用七宝堆满这个世界，有人拿来布施。如果有人从这部《般若波罗蜜经》（Prajnaparamita，智慧的完美）乃至四句偈等，受持读诵并为他人正确解说，所得到的功德，与之前的功德相比，百分之一都比不上，千万亿分之一都比不上，用尽算数也比不上其一，乃至用威力品类相应的譬喻也无法比拟。’ ‘须菩提！你认为如何？如来会这样想：‘我度化众生。’吗？须菩提！你现在不应该这样想。为什么呢？’
English
English version 'Do you believe?' The Buddha said to Subhuti: 'They are neither sentient beings nor non-sentient beings. Why is that? Subhuti! Those who are called sentient beings, the Tathagata (如来, Thus Come One) says they are neither sentient beings nor non-sentient beings, therefore they are called sentient beings. Subhuti! What do you think? Is there any dharma (法, teaching/law) that the Tathagata has attained, called Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed, complete and perfect enlightenment)?' Subhuti said: 'No, World Honored One! There is no dharma that the Tathagata has attained, called Anuttara-samyak-sambodhi.' The Buddha said: 'So it is, Subhuti! So it is. Even there is no dharma as small as a mote of dust that the Tathagata has abandoned or attained, therefore it is called Anuttara-samyak-sambodhi, which is equal and equal.' 'Furthermore, Subhuti! The Buddhas' awareness is without difference, therefore it is called Anuttara-samyak-sambodhi.' 'Furthermore, Subhuti! This dharma is equal, without high or low, this is called Anuttara-samyak-sambodhi.' 'Furthermore, Subhuti! Because of no self, no sentient beings, no life span, no receiver, etc., this dharma is equal, therefore it is called Anuttara-samyak-sambodhi.' 'Furthermore, Subhuti! Because of true good dharma, being fully complete, one attains Anuttara-samyak-sambodhi. Subhuti! What is called good dharma, good dharma, the Tathagata says it is not dharma, therefore it is called good dharma.' 'Subhuti! If all the Sumeru (须弥山, sacred mountain in Buddhism) mountains in the three thousand great thousand worlds were filled with the seven treasures, and someone used them for giving. If someone from this Prajnaparamita (般若波罗蜜, perfection of wisdom) Sutra, even a four-line verse, receives, upholds, recites, and correctly explains it to others, the merit obtained, compared to the previous merit, is not even one in a hundred, not even one in ten million billion, not even one that can be reached by counting, and not even one that can be compared by the power of analogies.' 'Subhuti! What do you think? Does the Tathagata have this thought: 'I liberate sentient beings?' Subhuti! You should not have such a thought. Why is that?' --------------------------------------------------------------------------------