Chinese
“须菩提！此法如来所得，无实无虚。是故如来说：‘一切法皆是佛法。’须菩提！一切法者，非一切法故，如来说名一切法。 “须菩提！譬如有人遍身大身。”须菩提言：“世尊！是如来所说遍身大身，则为非身，是故说名遍身大身。” 佛言：“如是，须菩提！如是，须菩提！若有菩萨说如是言：‘我当般涅槃一切众生。’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：“无有，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 现代汉语译本 三菩提（三种觉悟）。 ‘须菩提！如来所证悟的这个法，既不是真实的，也不是虚假的。所以如来说：‘一切法都是佛法。’须菩提！所谓一切法，并非真正的一切法，所以如来才称之为一切法。 ‘须菩提！譬如有人拥有遍布全身的巨大身体。’须菩提说：‘世尊！您所说的遍身大身，实际上并非真正的身体，所以才称之为遍身大身。’ 佛说：‘是的，须菩提！是的，须菩提！如果有菩萨说这样的话：‘我应当度化一切众生入于涅槃。’那么就不应该称他为菩萨。须菩提！你认为如何？是否有一个法叫做菩萨呢？’须菩提说：‘没有，世尊！’ 佛说：‘须菩提！所以如来说：‘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。’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，诸法无我，如来应供正遍觉就会说：‘这才是菩萨，这才是菩萨。’ ‘须菩提！你认为如何？如来有肉眼吗？’须菩提说：‘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？’须菩提说：‘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？’须菩提说：‘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？’
English
English version Three Bodhi (three kinds of enlightenment). 'Subhuti! This Dharma that the Tathagata has attained is neither real nor unreal. Therefore, the Tathagata says: ‘All dharmas are Buddha-dharmas.’ Subhuti! What are called all dharmas are not truly all dharmas, hence the Tathagata calls them all dharmas. 'Subhuti! For example, if someone has a body that is large and pervades everywhere.' Subhuti said: 'World Honored One! What the Tathagata calls a body that is large and pervades everywhere is actually not a body, therefore it is called a body that is large and pervades everywhere.' The Buddha said: 'So it is, Subhuti! So it is, Subhuti! If a Bodhisattva says such words: ‘I shall lead all sentient beings to Nirvana,’ then he should not be called a Bodhisattva. Subhuti! What do you think? Is there a dharma called Bodhisattva?' Subhuti said: '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,’ then this Bodhisattva is speaking falsely. Why? Subhuti! What is called adorning a Buddha-land, the Tathagata says 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, all dharmas are without self, the Tathagata, the worthy one, the fully enlightened one, will say: ‘This is called a Bodhisattva, this is called a Bodhisattva.’ 'Subhuti! What do you think? Does the Tathagata have a physical eye?' Subhuti said: '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 said: '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 said: '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?' -------------------------------------------------------------------------------- 言：“如是，世尊！如来有法眼。”
Chinese
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，得福聚多。” 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：“不可，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：“不可，世尊！不可以 现代汉语译本： 须菩提说：‘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？’须菩提说：‘是的，世尊！如来有佛眼。’ ‘须菩提！你认为如何？在恒伽江（Ganga River）所有的沙子，像那些沙子数量一样多的恒伽江，像所有恒伽江的沙子数量一样多的世界，像这样，难道不多吗？’须菩提说：‘是的，世尊！这些世界，数量非常多。’ 佛说：‘须菩提！在那些世界中，所有众生，我都能看见并知道他们心念的相续存在，有种种不同的种类。为什么呢？须菩提！心念的相续存在，如来说它不是真正的相续存在，所以才说它是相续存在。为什么呢？须菩提！过去的心不可得，未来的心不可得，现在的心也不可得。’ ‘须菩提！你认为如何？如果有人用充满三千大千世界（three thousand great chiliocosms）的七宝（seven treasures）来布施，这个善男子、善女人，因为这个因缘，得到的福德多吗？’须菩提说：‘非常多，世尊！非常多，修伽陀（Sugata，如来）！’ 佛说：‘是的，须菩提！是的。那个善男子、善女人，因为这个因缘，得到的福德积聚非常多。’ 佛说：‘须菩提！如果福德积聚，只是被称为积聚，如来就不应该说它是福德积聚、是福德积聚。’ ‘须菩提！你认为如何？可以用具足色身（physical body with perfect marks）来观察如来吗？’须菩提说：‘不可以，世尊！不可以用具足色身来观察如来。为什么呢？这个具足色身，如来说它不是真正的具足色身，所以如来说它名为具足色身。’ 佛说：‘须菩提！你认为如何？可以用具足诸相（perfect marks）来观察如来吗？’须菩提说：‘不可以，世尊！不可以用具足诸相来观察如来。为什么呢？这个具足诸相，如来说它不是真正的具足诸相，所以如来说它名为具足诸相。’
English
English version: Subhuti said, 'Yes, World Honored One! The Tathagata has the Dharma Eye.' The Buddha said, 'Subhuti! What do you think? Does the Tathagata have the Buddha Eye?' Subhuti said, 'Yes, World Honored One! The Tathagata has the Buddha Eye.' 'Subhuti! What do you think? Of all the sands in the Ganges River (Ganga River), as many Ganges Rivers as there are sands, as many worlds as there are sands in all those Ganges Rivers, like this, are they not many?' Subhuti said, 'Yes, World Honored One! These worlds are very numerous.' The Buddha said, 'Subhuti! In those worlds, all sentient beings, I can see and know the continuity of their thoughts, which are of various kinds. Why is that? Subhuti! The continuity of thoughts, the Tathagata says it is not true continuity, therefore it is called continuity. 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 (seven treasures) filling three thousand great chiliocosms (three thousand great chiliocosms), would that good man or good woman, because of this cause, obtain much merit?' Subhuti said, 'Very much, World Honored One! Very much, Sugata (Sugata, Tathagata)!' The Buddha said, 'Yes, Subhuti! Yes. That good man or good woman, because of this cause, obtains a great accumulation of merit.' The Buddha said, 'Subhuti! If the accumulation of merit is merely called an accumulation, the Tathagata should not say it is an accumulation of merit, is an accumulation of merit.' 'Subhuti! What do you think? Can the Tathagata be observed by a physical body with perfect marks (physical body with perfect marks)?' Subhuti said, 'No, World Honored One! The Tathagata cannot be observed by a physical body with perfect marks. Why is that? This physical body with perfect marks, the Tathagata says it is not a true physical body with perfect marks, therefore the Tathagata calls it a physical body with perfect marks.' The Buddha said, 'Subhuti! What do you think? Can the Tathagata be observed by perfect marks (perfect marks)?' Subhuti said, 'No, World Honored One! The Tathagata cannot be observed by perfect marks. Why is that? These perfect marks, the Tathagata says they are not true perfect marks, therefore the Tathagata calls them perfect marks.' --------------------------------------------------------------------------------
Chinese
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，生实信不？” 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：“不得，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！由法无我、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 现代汉语译本：观察如来时，要观其具足诸相（指佛的三十二相，八十种好）。为什么呢？因为这具足的相，如来说它不是具足的相，所以才说它是具足相。 佛说：‘须菩提！你认为如何？如来有这样的想法吗：‘我现在确实在说法。’？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，以及执着于错误的观念，而诽谤我。为什么呢？须菩提！所谓说法、说法，实际上没有一种法可以称为说法。’ 这时，须菩提对佛说：‘世尊！有没有众生，在未来世，听闻到如此正确的说法，以及这部经的章句时，会生起真实的信心呢？’ 佛告诉须菩提：‘他们既不是众生，也不是非众生。为什么呢？须菩提！那些所谓的众生，如来说他们不是众生，也不是非众生，所以才说是众生。’ ‘须菩提！你认为如何？有没有一种法是如来所证得，可以称为阿耨多罗三藐三菩提（无上正等正觉）呢？’须菩提说：‘没有，世尊！没有一种法是如来所证得，可以称为阿耨多罗三藐三菩提。’ 佛说：‘是的，须菩提！是的。甚至没有像微尘一样小的法，是如来所舍弃的，也没有如来所获得的，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！诸佛所觉悟的，没有差别，所以才说名为阿耨多罗三藐三菩提。再者，须菩提！此法是平等的，没有高下之分，这名为阿耨多罗三藐三菩提。再者，须菩提！由于法无我、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，才能得到阿耨多罗三藐三菩提。须菩提！所说的善法、善法，如来
English
English version: Observe the Tathagata (如来, the Thus Come One) by his complete marks. Why is that? Because these complete marks, the Tathagata says are not complete marks, therefore they are called complete marks. The Buddha said, 'Subhuti, what do you think? Does the Tathagata have this thought: “I am now truly teaching the Dharma?” Subhuti, if someone says, “The Tathagata can truly teach the Dharma,” you should know that this person, due to not understanding the true reality and clinging to wrong views, slanders me. Why is that? Subhuti, the so-called teaching of the Dharma, in reality, there is no Dharma that can be called teaching of the Dharma.' At that time, Subhuti said to the Buddha, 'World Honored One, will there be beings in the future who, upon hearing such correct teachings and the verses of this sutra, will generate true faith?' The Buddha told Subhuti, 'They are neither beings nor non-beings. Why is that? Subhuti, those so-called beings, the Tathagata says they are neither beings nor non-beings, therefore they are called beings.' 'Subhuti, what do you think? Is there any Dharma that the Tathagata has attained, which can be 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, which can be called Anuttara-samyak-sambodhi.' The Buddha said, 'Yes, Subhuti! Yes. There is not even a Dharma as small as a mote of dust that the Tathagata has abandoned, nor has the Tathagata attained, therefore it is said that Anuttara-samyak-sambodhi is equal and equal. Furthermore, Subhuti, the enlightenment of all Buddhas 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 the Dharma being without self, without beings, without a life span, without a receiver, etc., this Dharma is equal, therefore it is called Anuttara-samyak-sambodhi. Furthermore, Subhuti, because of the true good Dharmas being complete and perfect, one attains Anuttara-samyak-sambodhi. Subhuti, the so-called good Dharmas, good Dharmas, the Tathagata -------------------------------------------------------------------------------- 说非法，故名善法。