Chinese
“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！汝今不应作如是念。何以故？实无众生如来所度。须菩提！若有众生如来所度，即是我执、众生执、寿者执、受者执。须菩提！此我等执，如来说非执，婴儿凡夫众生之所执故。须菩提！婴儿凡夫众生者，如来说非众生，故说婴儿凡夫众生。须菩提！汝意云何？可以具足相观如来不？” 须菩提言：“如我解佛所说义，不以具足相应观如来。” 佛言：“如是，须菩提！如是。不以具足相应观如来。何以故？若以具足相观如来者，转轮圣王应是如来，是故不以具足相应观如来。”是时世尊而说偈言： “若以色见我， 以音声求我， 是人行邪道， 不应得见我。 由法应见佛， 调御法为身， 此法非识境， 法如深难见。 “须菩提！汝意云何？如来可以具足相得阿耨多罗三藐三菩提不？须菩提！汝今不应作如 现代汉语译本 因为说它不是法，所以才称之为善法。 ‘须菩提（Subhuti，佛陀的十大弟子之一，解空第一）！如果有人用装满三千大千世界所有须弥山王（Sumeru，佛教宇宙观中的中心山）那样多的七宝来布施，另一个人从这部《般若波罗蜜经》（Prajnaparamita Sutra，大乘佛教的重要经典，意为“智慧的完美”）中，哪怕只是受持、读诵四句偈等，并为他人正确解说，后者所得的功德，比之前者的功德，百分之一都比不上，千万亿分之一也比不上，用尽算数也无法比得上，甚至用威力、品类、相应的譬喻都无法比拟。 ‘须菩提！你认为如何？如来（Tathagata，佛陀的称号之一，意为“如实而来者”）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？实际上没有众生是被如来所度化的。须菩提！如果有众生被如来所度化，那就有了我执、众生执、寿者执、受者执。须菩提！这些我等执着，如来说它们不是执着，只是婴儿凡夫众生所执着。须菩提！婴儿凡夫众生，如来说他们不是众生，所以才说婴儿凡夫众生。须菩提！你认为如何？可以通过具足的相貌来观察如来吗？’ 须菩提说：‘依我理解佛所说的意义，不应该通过具足的相貌来观察如来。’ 佛说：‘是的，须菩提！是的。不应该通过具足的相貌来观察如来。为什么呢？如果通过具足的相貌来观察如来，那么转轮圣王（Chakravartin，拥有统治世界的理想君主）也应该成为如来，所以不应该通过具足的相貌来观察如来。’这时，世尊（Bhagavan，佛陀的尊称）说了偈语： ‘如果用外形来看我，用声音来求我，这个人走的是邪道，不能见到我。 应该通过法来见佛，调御法是佛的身，此法不是意识的境界，法如深渊难以见到。 ‘须菩提！你认为如何？如来可以通过具足的相貌得到阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉，佛的最高智慧）吗？须菩提！你现在不应该这样想。
English
English version Because it is said to be non-dharma, it is called good dharma. 'Subhuti! If someone were to give alms using all the Sumeru mountain kings (Sumeru, the central mountain in Buddhist cosmology) in the three thousand great thousand worlds, filled with seven treasures, and another person were to receive, uphold, read, and recite even a four-line verse from this Prajnaparamita Sutra (the Perfection of Wisdom Sutra, an important Mahayana Buddhist scripture), and explain it correctly to others, the merit of the latter would not be comparable to the merit of the former, not even by one percent, not even by one ten-millionth of a billionth, not even by exhausting all calculations, and not even by any analogy of power, category, or correspondence. 'Subhuti! What do you think? Does the Tathagata (one of the titles of the Buddha, meaning 'the one who has thus come') think, 'I liberate sentient beings?' Subhuti! You should not think like that now. Why? In reality, there are no sentient beings liberated by the Tathagata. Subhuti! If there were sentient beings liberated by the Tathagata, then there would be the attachment to self, the attachment to sentient beings, the attachment to a life span, and the attachment to a receiver. Subhuti! These attachments to self and others, the Tathagata says they are not attachments, but are what ordinary beings and infants are attached to. Subhuti! Ordinary beings and infants, the Tathagata says they are not sentient beings, therefore they are called ordinary beings and infants. Subhuti! What do you think? Can the Tathagata be observed by means of complete characteristics?' Subhuti said, 'According to my understanding of the meaning of what the Buddha has said, the Tathagata should not be observed by means of complete characteristics.' The Buddha said, 'So it is, Subhuti! So it is. The Tathagata should not be observed by means of complete characteristics. Why? If the Tathagata were to be observed by means of complete characteristics, then a Chakravartin (an ideal universal ruler) should also be a Tathagata, therefore the Tathagata should not be observed by means of complete characteristics.' At that time, the Bhagavan (another title for the Buddha) spoke in verse: 'If one sees me by form, or seeks me by sound, that person walks a wrong path and cannot see me. One should see the Buddha through the Dharma, the Dharma of taming is the body of the Buddha, this Dharma is not a realm of consciousness, the Dharma is like a deep abyss, difficult to see. 'Subhuti! What do you think? Can the Tathagata attain Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment, the highest wisdom of a Buddha) by means of complete characteristics? Subhuti! You should not think like that now.' --------------------------------------------------------------------------------
Chinese
是见：‘如来以具足相得阿耨多罗三藐三菩提。’何以故？须菩提！如来不由具足相得阿耨多罗三藐三菩提。须菩提！若汝作是念：‘如来有是说：“行菩萨乘人，有法可灭。”’须菩提！汝莫作此见。何以故？如来不说行菩萨乘人有法可灭，及以永断。 “须菩提！若有善男子、善女人，以满恒伽沙等世界七宝，持用布施。若有菩萨，于一切法无我、无生，得无生忍，以是因缘，所得福德最多于彼。须菩提！行大乘人，不应执取福德之聚。” 须菩提言：“此福德聚，可摄持不？” 佛言：“须菩提！此福德聚，可得摄持，不可执取。是故说此福德之聚，应可摄持。 “须菩提！若有人言：‘如来行住坐卧。’是人不解我所说义。何以故？须菩提！如来者，无所行去，亦无所从来，是故名如来应供正遍觉知。 “须菩提！若善男子、善女人，以三千大千世界地大微尘，烧成灰末，合为墨丸，如微尘聚。须菩提！汝意云何？是邻虚聚，宁为多不？” 须菩提言：“彼邻虚聚甚多。世尊！何以故？世尊！若邻虚聚是实有者，世尊则不应说名邻虚聚。何以故？世尊！所说此邻虚聚，如来说非邻虚聚，是故说名为邻虚聚。如来所说三千大千世界，则非世界，故说三千大千世界。何以故 现代汉语译本： 是这样认为的：‘如来是因为具足了各种相好才证得阿耨多罗三藐三菩提（无上正等正觉）。’为什么呢？须菩提！如来不是因为具足了各种相好才证得阿耨多罗三藐三菩提。须菩提！如果你这样想：‘如来曾说过：“修行菩萨乘的人，有法可以灭除。”’须菩提！你不要这样认为。为什么呢？如来没有说过修行菩萨乘的人有法可以灭除，以及永远断绝。 ‘须菩提！如果有善男子、善女人，用装满恒河沙数那么多世界的七宝来布施。如果有菩萨，对于一切法都认为无我、无生，证得了无生法忍，因为这个因缘，所得到的福德比前者多得多。须菩提！修行大乘的人，不应该执着于福德的积累。’ 须菩提说：‘这些福德的积累，可以摄持吗？’ 佛说：‘须菩提！这些福德的积累，可以摄持，但不可执着。所以说这些福德的积累，应该可以摄持。’ ‘须菩提！如果有人说：“如来有行走、停留、坐着、躺卧的行为。”这个人不理解我所说的含义。为什么呢？须菩提！如来，没有去处，也没有来处，所以名为如来应供正遍觉知（如来、应供、正遍知）。’ ‘须菩提！如果善男子、善女人，把三千大千世界的大地微尘，烧成灰末，合成墨丸，像微尘一样聚集。须菩提！你认为怎么样？这些邻虚聚，难道不多吗？’ 须菩提说：‘那些邻虚聚非常多。世尊！为什么呢？世尊！如果邻虚聚是真实存在的，世尊就不应该说名为邻虚聚。为什么呢？世尊！所说的这些邻虚聚，如来说不是邻虚聚，所以才说名为邻虚聚。如来说的三千大千世界，也不是真正的世界，所以才说三千大千世界。为什么呢？’
English
English version: It is seen: ‘The Tathagata (如来, Thus Come One) attained Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed, right and perfect enlightenment) by possessing complete marks.’ Why is that? Subhuti (须菩提)! The Tathagata did not attain Anuttara-samyak-sambodhi by possessing complete marks. Subhuti! If you have this thought: ‘The Tathagata has said: “Those who practice the Bodhisattva path have dharmas (法, teachings/phenomena) that can be extinguished.”’ Subhuti! Do not hold this view. Why is that? The Tathagata did not say that those who practice the Bodhisattva path have dharmas that can be extinguished, or that are eternally cut off. ‘Subhuti! If there are good men or good women who use the seven treasures filling worlds as numerous as the sands of the Ganges River for giving. If there is a Bodhisattva who, regarding all dharmas, sees them as without self, without arising, and attains the patience of non-arising, because of this cause, the merit obtained is far greater than the former. Subhuti! Those who practice the Mahayana (大乘, Great Vehicle) should not cling to the accumulation of merit.’ Subhuti said: ‘Can this accumulation of merit be grasped?’ The Buddha said: ‘Subhuti! This accumulation of merit can be grasped, but should not be clung to. Therefore, it is said that this accumulation of merit should be grasped.’ ‘Subhuti! If someone says: “The Tathagata walks, stays, sits, and lies down.” This person does not understand the meaning of what I have said. Why is that? Subhuti! The Tathagata, has nowhere to go, and nowhere to come from, therefore is named Tathagata, worthy of offerings, and of right and complete knowledge (如来应供正遍觉知, Tathagata, Arhat, Samyak-sambuddha).’ ‘Subhuti! If good men or good women take the dust of the earth of the three thousand great thousand worlds, burn it into ashes, combine it into ink pellets, like a gathering of dust. Subhuti! What do you think? Are these neighboring void gatherings not many?’ Subhuti said: ‘Those neighboring void gatherings are very many. World Honored One (世尊)! Why is that? World Honored One! If the neighboring void gatherings were truly existent, the World Honored One should not call them neighboring void gatherings. Why is that? World Honored One! What is said about these neighboring void gatherings, the Tathagata says they are not neighboring void gatherings, therefore they are called neighboring void gatherings. What the Tathagata says about the three thousand great thousand worlds, they are not truly worlds, therefore they are called three thousand great thousand worlds. Why is that?’ --------------------------------------------------------------------------------
Chinese
？世尊！若执世界为实有者，是聚一执。此聚一执，如来说非执，故说聚一执。” 佛世尊言：“须菩提！此聚一执，但世言说。须菩提！是法非可言法，婴儿凡夫偏言所取。 “须菩提！若有人言：‘如来说我见、众生见、寿者见、受者见。’须菩提！汝意云何？是人言说，为正语不？”须菩提言：“不正，世尊！不正，修伽陀！何以故？如来所说我见、众生见、寿者见、受者见，即是非见，是故说我见、众生见、寿者见、受者见。” “须菩提！若人行菩萨乘，如是应知应见应信，一切诸法；如是应修，为令法想不得生起。何以故？须菩提！是法想、法想者，如来说即非想，故说法想。 “须菩提！若有菩萨摩诃萨，以满无数无量世界七宝持用布施，若有善男子、善女人，从此般若波罗蜜经，乃至四句偈等，受持读诵，教他修行，为他广说。是善男子、善女人，以是因缘，所生福德，最多于彼无量无数。云何显说此经？如无所显说，故言显说。 “如如不动， 恒有正说。 应观有为法， 如暗、翳、灯、幻， 露、泡、梦、电、云。” 尔时世尊说是经已，大德须菩提，心进欢喜，及诸比丘、比丘尼、优婆塞、优婆夷众，人、天、阿修罗等，一切世间踊跃欢喜信受奉 现代汉语译本： “世尊！如果执着于认为世界是真实存在的，这就是一种‘聚一执’（执着于单一的观点）。这种‘聚一执’，如来说它不是执着，所以才说它是‘聚一执’。” 佛世尊说：“须菩提！这种‘聚一执’，只是世俗的说法。须菩提！这种法（指‘聚一执’）不是可以用语言表达的法，是那些像婴儿一样无知的凡夫偏执地理解和接受的。” “须菩提！如果有人说：‘如来说有我见（执着于自我的观点）、众生见（执着于众生的观点）、寿者见（执着于寿命的观点）、受者见（执着于感受的观点）。’须菩提！你认为如何？这个人说的是正确的吗？”须菩提说：“不正确，世尊！不正确，修伽陀（如来）！为什么呢？如来所说的我见、众生见、寿者见、受者见，实际上都不是真正的见解，所以才说有我见、众生见、寿者见、受者见。” “须菩提！如果有人修行菩萨道，应当这样理解、这样看待、这样相信一切诸法；应当这样修行，为了使对法的执着不会产生。为什么呢？须菩提！这种对法的执着，如来说它不是真正的执着，所以才说对法的执着。” “须菩提！如果有菩萨摩诃萨（大菩萨），用充满无数无量世界的七宝来布施，如果有善男子、善女人，从这部《般若波罗蜜经》中，哪怕是四句偈等，受持、读诵、教导他人修行，为他人广泛解说。这个善男子、善女人，因为这个因缘，所产生的福德，比用无数无量七宝布施的福德还要多。如何阐明这部经呢？就像没有阐明一样，所以才说阐明。” ‘如如不动（真如本性不改变）， 恒有正说（始终有正确的教导）。 应当观察有为法（因缘和合而生的现象）， 就像黑暗、翳障、灯光、幻象， 露水、泡沫、梦境、闪电、云彩一样。’ 那时，世尊说完这部经后，大德须菩提，内心充满欢喜，以及所有的比丘、比丘尼、优婆塞、优婆夷等，人、天、阿修罗等，一切世间众生都踊跃欢喜，信受奉行。