Chinese
以故？须菩提！是般若波罗蜜，如来说非般若波罗蜜。须菩提！汝意云何？颇有一法一佛说不？”须菩提言：“无有，世尊！无有一法一如来说。” 佛告须菩提：“三千大千世界所有微尘，是为多不？”须菩提言：“此世界微尘，甚多，世尊！甚多，修伽陀！何以故？世尊！此诸微尘，如来说非微尘，故名微尘。此诸世界，如来说非世界，故说世界。” 佛告须菩提：“汝意云何？可以三十二大人相见如来不？”须菩提言：“不可，世尊！何以故？此三十二大人相，如来说非相，故说三十二大人相。” 佛告须菩提：“若有善男子、善女人，如诸恒河所有沙数，如是沙等身命舍以布施。若有善男子、善女人，从此经典，乃至四句偈等，恭敬受持，为他正说。此人以是因缘，生福多彼无量无数。” 尔时净命须菩提，由法利疾，即便悲泣。收泪而言：“希有，世尊！希有，修伽陀！如此经典如来所说，我从昔来至得圣慧，未曾闻说如是经典。何以故？世尊说般若波罗蜜，即非般若波罗蜜，故说般若波罗蜜。世尊！当知是人则与无上希有之法而共相应，闻说经时，能生实想。世尊！是实想者，实非有想，是故如来说名实想、说名实想。世尊！此事于我非为希有。正说经时，我生信解。世尊！于 现代汉语译本： “因为什么呢？须菩提！这般若波罗蜜（智慧的完美），如来说它不是般若波罗蜜。须菩提！你认为如何？有没有一种法是如来（佛陀的称号）所说的呢？”须菩提说：“没有，世尊！没有一种法是如来说的。” 佛告诉须菩提：“三千大千世界（佛教宇宙观中的一个宇宙单位）所有的微尘，你说多不多呢？”须菩提说：“这个世界的微尘，非常多，世尊！非常多，修伽陀（佛陀的称号）！为什么呢？世尊！这些微尘，如来说它们不是微尘，所以才叫做微尘。这些世界，如来说它们不是世界，所以才叫做世界。” 佛告诉须菩提：“你认为如何？可以通过三十二大人相（佛陀的特殊身体特征）来见到如来吗？”须菩提说：“不可以，世尊！为什么呢？这三十二大人相，如来说它们不是相，所以才叫做三十二大人相。” 佛告诉须菩提：“如果有善男子、善女人，像恒河（印度河流）所有的沙子那么多，用这些沙子数量的生命来布施。如果有善男子、善女人，从这部经典，乃至四句偈（佛经中的短诗）等，恭敬地接受和持守，为他人正确地解说。这个人因为这个因缘，所生的福德比前者无量无数。” 这时，净命须菩提，因为法的利益迅速，就悲伤地哭泣起来。擦干眼泪说：“稀有啊，世尊！稀有啊，修伽陀！像这样如来说的经典，我从过去到现在得到圣慧（圣人的智慧），从未听闻过这样的经典。为什么呢？世尊说般若波罗蜜，它就不是般若波罗蜜，所以才叫做般若波罗蜜。世尊！应当知道这个人就与无上稀有的法相应，听闻经文时，能生起真实的念头。世尊！这真实的念头，实际上不是有念头，所以如来说它叫做真实的念头，叫做真实的念头。世尊！这件事对我来说不是稀有的。当正确地解说经文时，我生起了信心和理解。世尊！在 未来世，如果有众生听闻这部经，能生起信心和理解，应当知道这个人成就了最稀有的功德。”
English
English version: “Why is that? Subhuti! This Prajna Paramita (Perfection of Wisdom), the Tathagata (title of the Buddha) says is not Prajna Paramita. Subhuti! What do you think? Is there any Dharma (teaching) that the Tathagata has spoken?” Subhuti said, “No, World Honored One! There is no Dharma that the Tathagata has spoken.” The Buddha told Subhuti, “All the dust particles in the three thousand great thousand worlds (a cosmic unit in Buddhist cosmology), do you think they are many?” Subhuti said, “The dust particles of this world are very many, World Honored One! Very many, Sugata (title of the Buddha)! Why is that? World Honored One! These dust particles, the Tathagata says they are not dust particles, therefore they are called dust particles. These worlds, the Tathagata says they are not worlds, therefore they are called worlds.” The Buddha told Subhuti, “What do you think? Can the Tathagata be seen by the thirty-two marks of a great man (special physical characteristics of the Buddha)?” Subhuti said, “No, World Honored One! Why is that? These thirty-two marks of a great man, the Tathagata says they are not marks, therefore they are called the thirty-two marks of a great man.” The Buddha told Subhuti, “If there are good men and good women who give away as many lives as there are sands in the Ganges River (a river in India). If there are good men and good women who, from this scripture, even a four-line verse (short poem in Buddhist scriptures), respectfully receive and uphold it, and correctly explain it to others. This person, because of this cause, will generate immeasurable and countless more blessings than the former.” At that time, the pure-living Subhuti, because of the swift benefit of the Dharma, immediately wept with sorrow. Wiping away his tears, he said, “Rare indeed, World Honored One! Rare indeed, Sugata! Such a scripture as spoken by the Tathagata, from the past until now when I have attained holy wisdom, I have never heard of such a scripture. Why is that? The World Honored One speaks of Prajna Paramita, which is not Prajna Paramita, therefore it is called Prajna Paramita. World Honored One! It should be known that this person is in accordance with the unsurpassed and rare Dharma, and when hearing the scripture, can generate a real thought. World Honored One! This real thought is actually not a thought, therefore the Tathagata calls it a real thought, calls it a real thought. World Honored One! This matter is not rare for me. When the scripture is correctly explained, I generate faith and understanding. World Honored One! In the future world, if there are beings who hear this scripture and can generate faith and understanding, it should be known that this person has accomplished the most rare merit.” --------------------------------------------------------------------------------
Chinese
未来世，若有众生恭敬受持，为他正说，当知是人则与无上希有之法而共相应。世尊！此人无复我想、众生想、寿者想、受者想。何以故？我想、众生想、寿者想、受者想，即是非想。何以故？诸佛世尊，解脱诸想尽无余故。”说是言已。 佛告须菩提：“如是，须菩提！如是当知，是人则与无上希有之法而共相应。是人闻说此经，不惊不怖不畏。何以故？须菩提！此法如来所说，是第一波罗蜜。此波罗蜜，如来所说，无量诸佛亦如是说，是故说名第一波罗蜜。 “复次，须菩提！如来忍辱波罗蜜，即非波罗蜜。何以故？须菩提！昔时我为迦陵伽王斩斫身体，骨肉虽碎。我于尔时，无有我想、众生想、寿者想、受者想，无想非无想。何以故？须菩提！我于尔时，若有我想、众生想、寿者想、受者想，是时则应生瞋恨想。须菩提！我忆过去五百生，作大仙人，名曰说忍。于尔所生中，心无我想、众生想、寿者想、受者想。是故须菩提！菩萨摩诃萨舍离一切想，于无上菩提应发起心，不应生住色心，不应生住声、香、味、触心，不应生住法心，不应生住非法心，不应生有所住心。何以故？若心有住，则为非住。故如来说：‘菩萨无所住心应行布施。’复次，须菩提！菩萨应如是行施，为利益一切众生。此众生 现代汉语译本： “未来世，如果有众生恭敬地接受并持守此经，并为他人正确解说，应当知道这个人就与无上稀有之法相应。世尊！这个人不再有我相（执着于自我的观念）、众生相（执着于众生的观念）、寿者相（执着于寿命长短的观念）、受者相（执着于接受者的观念）。为什么呢？因为我相、众生相、寿者相、受者相，这些都不是真实的相。为什么呢？因为诸佛世尊，已经解脱了一切的执着，没有丝毫的残留。”说完这些话。 佛告诉须菩提：“是的，须菩提！确实是这样，应当知道，这个人就与无上稀有之法相应。这个人听闻解说此经，不会感到惊讶、恐惧或害怕。为什么呢？须菩提！此法是如来所说，是第一波罗蜜（到达彼岸的方法）。此波罗蜜，是如来所说，无量诸佛也是这样说的，所以称为第一波罗蜜。” “再者，须菩提！如来所说的忍辱波罗蜜，实际上并非真正的波罗蜜。为什么呢？须菩提！过去我被迦陵伽王（古代印度的一位暴君）砍断身体，骨肉虽然破碎。我在那时，没有我相、众生相、寿者相、受者相，没有执着于有相或无相。为什么呢？须菩提！我在那时，如果还有我相、众生相、寿者相、受者相，那时就应该会产生嗔恨的想法。须菩提！我回忆过去五百世，作为大仙人，名字叫做说忍。在那五百世中，心中没有我相、众生相、寿者相、受者相。所以，须菩提！菩萨摩诃萨（伟大的菩萨）应当舍弃一切的执着，对于无上菩提（最高的觉悟）应当发起求道之心，不应该执着于色（物质）的心，不应该执着于声、香、味、触（感官）的心，不应该执着于法（佛法）的心，不应该执着于非法（非佛法）的心，不应该执着于有所住的心。为什么呢？如果心有所执着，就不是真正的无所住。所以如来说：‘菩萨应当以无所住的心来行布施。’再者，须菩提！菩萨应当这样行布施，为了利益一切众生。这些众生
English
English version: ‘In the future, if there are sentient beings who respectfully receive and uphold this sutra, and correctly explain it to others, know that these people are in accord with the unsurpassed and rare Dharma. World Honored One! These people no longer have the concept of a self (the attachment to the idea of self), the concept of sentient beings (the attachment to the idea of sentient beings), the concept of a life span (the attachment to the idea of the length of life), or the concept of a receiver (the attachment to the idea of a receiver). Why is this? Because the concept of a self, the concept of sentient beings, the concept of a life span, and the concept of a receiver are not real concepts. Why is this? Because all the World Honored Buddhas have liberated themselves from all attachments, without any remainder.’ Having spoken these words. The Buddha told Subhuti, ‘So it is, Subhuti! So it is, you should know that these people are in accord with the unsurpassed and rare Dharma. These people, upon hearing this sutra explained, will not be startled, frightened, or afraid. Why is this? Subhuti! This Dharma, as spoken by the Tathagata, is the foremost Paramita (the way to reach the other shore). This Paramita, as spoken by the Tathagata, is also spoken by countless Buddhas, therefore it is called the foremost Paramita.’ ‘Furthermore, Subhuti! The Tathagata’s Paramita of patience is actually not a Paramita. Why is this? Subhuti! In the past, when I was being cut and dismembered by King Kalinga, my bones and flesh were broken. At that time, I had no concept of a self, no concept of sentient beings, no concept of a life span, no concept of a receiver, no attachment to the idea of existence or non-existence. Why is this? Subhuti! If at that time I had the concept of a self, the concept of sentient beings, the concept of a life span, or the concept of a receiver, then I would have given rise to thoughts of anger and hatred. Subhuti! I recall in the past five hundred lives, I was a great sage named “Saying Patience”. In all those lives, my mind had no concept of a self, no concept of sentient beings, no concept of a life span, and no concept of a receiver. Therefore, Subhuti! Bodhisattva Mahasattvas (great Bodhisattvas) should abandon all attachments, and for the sake of unsurpassed Bodhi (supreme enlightenment), they should arouse the aspiration for enlightenment. They should not give rise to a mind attached to form (material), they should not give rise to a mind attached to sound, smell, taste, or touch (sensory experiences), they should not give rise to a mind attached to Dharma (Buddhist teachings), they should not give rise to a mind attached to non-Dharma (non-Buddhist teachings), and they should not give rise to a mind attached to anything. Why is this? If the mind has any attachment, then it is not truly unattached. Therefore, the Tathagata said: “Bodhisattvas should practice giving with a mind that is unattached.” Furthermore, Subhuti! Bodhisattvas should practice giving in this way, for the benefit of all sentient beings. These sentient beings’ --------------------------------------------------------------------------------
Chinese
想，即是非想。如是一切众生，如来说即非众生。何以故？诸佛世尊远离一切想故。 “须菩提！如来说实、说谛、说如、说非虚妄。复次，须菩提！是法如来所觉，是法如来所说，是法非实非虚。 “须菩提！譬如有人，在于盲暗，如是当知菩萨堕相，行堕相施。须菩提！如人有目，夜已晓，昼日光照，见种种色，如是当知菩萨不堕于相，行无相施。 “复次，须菩提！于未来世，若有善男子、善女人，受持读诵修行，为他正说如是经典，如来悉知是人，悉见是人，生长无量福德之聚。 “复次，须菩提！若有善男子、善女人，于日前分布施身命，如上所说诸河沙数；于日中分布施身命，于日后分布施身命，皆如上说诸河沙数。如是无量百千万亿劫，以身命布施。若复有人，闻此经典，不起诽谤，以是因缘，生福多彼无数无量。何况有人书写受持读诵，教他修行，为人广说。 “复次，须菩提！如是经典不可思量，无能与等。如来但为怜愍利益能行无上乘，及行无等乘人说。若复有人，于未来世，受持读诵，教他修行，正说是经。如来悉知是人，悉见是人，与无数无量不可思议无等福聚而共相应。如是等人，由我身分，则能荷负无上菩提。何以故？须菩提！如是经典，若下愿乐人， 现代汉语译本：‘想’，实际上是非想（即不执着于任何概念）。一切众生也是如此，如来说他们非众生（即不执着于众生的概念）。为什么呢？因为诸佛世尊已经远离了一切的‘想’。 须菩提！如来说的是真实、真谛、如如不动、不虚妄的道理。再者，须菩提！这个法是如来所觉悟的，是如来所宣说的，这个法既不是实有也不是虚无。 须菩提！譬如一个人，身处黑暗之中，应当知道菩萨如果执着于‘相’，他的布施行为也是执着于‘相’的。须菩提！又如一个人有眼睛，夜晚过去，天亮了，太阳照耀，能看见各种颜色，应当知道菩萨不执着于‘相’，他的布施行为是不执着于‘相’的。 再者，须菩提！在未来世，如果有善男子、善女人，受持、读诵、修行，并为他人正确解说这部经典，如来完全知道这个人，完全看见这个人，他会增长无量福德的积累。 再者，须菩提！如果有善男子、善女人，在早晨布施自己的身命，数量如前面所说的恒河沙数；在中午布施自己的身命，在下午布施自己的身命，数量都如前面所说的恒河沙数。这样经过无量百千万亿劫，都用身命来布施。如果有人，听到这部经典，不产生诽谤，因为这个因缘，所生的福德比前面无数无量。更何况有人书写、受持、读诵，教他人修行，为他人广泛解说。 再者，须菩提！这部经典不可思议，没有其他经典可以与之相比。如来只是为了怜悯和利益那些能够修行无上乘（Anuttara-yāna，至高无上的乘）和无等乘（Asama-yāna，无与伦比的乘）的人而宣说。如果有人，在未来世，受持、读诵，教他人修行，正确解说这部经典。如来完全知道这个人，完全看见这个人，他会与无数无量不可思议无等福德的积累相应。这样的人，因为我的教导，就能承担无上菩提（Anuttara-bodhi，无上觉悟）。为什么呢？须菩提！这部经典，如果下等愿望的人，