English
English version: ‘Birth’ should be understood as ‘grasping’ (attachment). What is the reason for this? No, Subhuti! Those Bodhisattva-Mahasattvas, they transform their thoughts, not into thoughts of beings, not into thoughts of life, not into thoughts of persons. No, Subhuti! Bodhisattva-Mahasattvas, they transform their thoughts into thoughts of Dharma, not into thoughts of non-Dharma; no, they transform their thoughts into thoughts of existence and non-existence. What is the reason for this? If, Subhuti! Those Bodhisattva-Mahasattvas transform their thoughts into thoughts of Dharma, they will be attached to self, attached to beings, attached to life, attached to persons; if they do not transform their thoughts into thoughts of Dharma, they will be attached to self, attached to beings, attached to life, attached to persons. What is the reason for this? No, again, Subhuti! Bodhisattva-Mahasattvas should be attached to Dharma, not to non-Dharma. Therefore, the Tathagata uses the parable of the raft to illustrate that even Dharma should be abandoned, let alone non-Dharma.’ ‘Again, O Lord, the venerable Subhuti said thus: ‘What do you think, Subhuti! Is there a Tathagata (Buddha's title), Arhat (worthy one), Samyaksambuddha (fully enlightened one), who has realized the unsurpassed perfect enlightenment? Is there a Dharma that the Tathagata has spoken?’ Subhuti said: ‘As I, O Lord! understand the meaning of what the Lord has said, I think there is no Dharma that the Tathagata has realized the unsurpassed perfect enlightenment; there is no Dharma that the Tathagata has spoken. What is the reason for this? If the Tathagata speaks of Dharma, it is not to be grasped, it is not to be spoken, it is neither Dharma nor non-Dharma. What is the reason for this? The unconditioned Dharma (Asamskrta, uncreated dharma) is manifested by the saints.’ The Lord said: ‘What do you think, Subhuti! If there is a good son or a good daughter, who fills the three thousand great thousand worlds with the seven treasures and offers them to the Tathagata, Arhat, Samyaksambuddha. What do you think, Subhuti! Although this is so, will that good son or good daughter accumulate much merit because of this?’ Subhuti said: ‘Much, O Lord! Much, O Sugata (Buddha's title)! That good son or good daughter will accumulate much merit because of this! What is the reason for this? If, O Lord! there is an accumulation of merit; the Tathagata says that is not an accumulation; O Lord! the Tathagata says the accumulation of merit, is called the accumulation of merit.’ --------------------------------------------------------------------------------
Chinese
世尊言：“若复，善实！善家子，若善家女，若此三千大千世界七宝满作已，如来等、应等、正遍知等施与。若此法本，乃至四句等偈，受已，为他等分别广说，此，彼缘，多过福聚生，无量、不可数。彼何所因？此出，善实！如来、应、正遍知，无上正遍知；此生佛、世尊。彼何所因？佛法、佛法者，善实！非佛法，如是彼；彼故，说名佛法者。” 世尊言：“彼何意念？善实！虽然，流入如是念：‘我流入果得到。’？”善实言：“不如此，世尊！彼何所因？不彼，世尊！一人，彼故说名流入。不色入，不声、不香、不味、不触、不法入，彼故说名流入者。彼若，世尊！流入如是念：‘我流入果得到。’彼如是，彼所我取有，众生取、寿取、人取有。” 世尊言：“彼何意念？善实！虽然，一来如是念：‘我一来果得到。’？”善实言：“不如此，世尊！彼何所因？不一来如是念：‘我一来果得到。’彼何所因？不彼有法若一来人，彼故说名一来者。” 世尊言：“彼何意念？善实！虽然，不来如是念：‘我不来果得到。’？”善实言：“不如此，世尊！彼何所因？不彼有法若不来入，彼故说名不来者。” 世尊言：“彼何意念？善实！虽然，应如是念：‘我应得到。’？”善实言 现代汉语译本 世尊说：‘善实！如果善男子或善女人，用充满三千大千世界的七宝来布施如来（Tathagata，佛的称号）、应供（Arhat，值得供养的人）、正遍知（Samyaksambuddha，完全觉悟者）等，还不如接受此法本，哪怕是四句偈，接受后为他人详细解说，这所产生的福德聚积，是无量无边、不可计数的。这是什么原因呢？善实！因为如来、应供、正遍知，无上正遍知，由此而生佛、世尊（Bhagavan，佛的尊称）。这是什么原因呢？佛法、佛法者，善实！不是佛法，像那样，因此被称为佛法者。’ 世尊说：‘你认为如何？善实！如果有人生起这样的念头：‘我证得了入流果（Srotapanna-phala，初果）。’？’善实回答说：‘不是这样的，世尊！这是什么原因呢？世尊！不是因为有一个人，才被称为入流。不是因为色（rupa，物质）、声（shabda，声音）、香（gandha，气味）、味（rasa，味道）、触（sparsha，触感）、法（dharma，事物）的入，才被称为入流者。如果有人生起这样的念头：‘我证得了入流果。’，那么他就会有我执（atma-graha，对自我的执着）、众生执（sattva-graha，对众生的执着）、寿者执（jiva-graha，对寿命的执着）、人执（pudgala-graha，对人的执着）。’ 世尊说：‘你认为如何？善实！如果有人生起这样的念头：‘我证得了一来果（Sakrdagamin-phala，二果）。’？’善实回答说：‘不是这样的，世尊！这是什么原因呢？不是因为有一个人证得了一来果，才被称为一来者。’ 世尊说：‘你认为如何？善实！如果有人生起这样的念头：‘我证得了不来果（Anagamin-phala，三果）。’？’善实回答说：‘不是这样的，世尊！这是什么原因呢？不是因为有一个人不再来，才被称为不来者。’ 世尊说：‘你认为如何？善实！如果有人生起这样的念头：‘我应该证得。’？’善实回答说：
English
English version The Blessed One said: 'Good Sir! If a good son or a good daughter were to fill this three-thousand-great-thousand world with the seven treasures and give them to the Tathagata (the thus-gone one), the Arhat (worthy one), the Samyaksambuddha (perfectly enlightened one), etc., it would not equal the merit of receiving even a four-line verse of this Dharma text and explaining it in detail to others. This would generate immeasurable and countless merit. Why is that? Good Sir! Because the Tathagata, the Arhat, the Samyaksambuddha, the unsurpassed Samyaksambuddha, from this arises the Buddha, the Bhagavan (the blessed one). Why is that? The Dharma, the Dharma-practitioner, Good Sir! is not the Dharma, as such, therefore it is called a Dharma-practitioner.' The Blessed One said: 'What do you think, Good Sir! If someone were to have the thought: ‘I have attained the fruit of stream-entry (Srotapanna-phala)?’' Good Sir replied: 'It is not so, Blessed One! Why is that? Blessed One! It is not because of a person that one is called a stream-enterer. It is not because of the entry of form (rupa), sound (shabda), smell (gandha), taste (rasa), touch (sparsha), or phenomena (dharma) that one is called a stream-enterer. If someone were to have the thought: ‘I have attained the fruit of stream-entry,’ then they would have self-grasping (atma-graha), sentient being-grasping (sattva-graha), life-grasping (jiva-graha), and person-grasping (pudgala-graha).' The Blessed One said: 'What do you think, Good Sir! If someone were to have the thought: ‘I have attained the fruit of once-returner (Sakrdagamin-phala)?’' Good Sir replied: 'It is not so, Blessed One! Why is that? It is not because there is a person who has attained the fruit of once-returner that one is called a once-returner.' The Blessed One said: 'What do you think, Good Sir! If someone were to have the thought: ‘I have attained the fruit of non-returner (Anagamin-phala)?’' Good Sir replied: 'It is not so, Blessed One! Why is that? It is not because there is a person who does not return that one is called a non-returner.' The Blessed One said: 'What do you think, Good Sir! If someone were to have the thought: ‘I should attain?’' Good Sir replied: --------------------------------------------------------------------------------
Chinese
：“不如此，世尊！彼何所因？不彼，世尊！有法若应名，彼故说名应者。彼若，世尊！应如是念：‘我应得到。’如是彼所我取有，众生取、寿取、人取有。彼何所因？我此，世尊！如来、应、正遍知，无诤行最胜说，我此，世尊！应离欲。不我，世尊！如是念：‘我此应者。’若我，世尊！如是念：‘我应得到。’不我，如来记说：‘无诤行最胜。’善实！善家子无所行，彼故说名无诤行、无诤行者。” 世尊言：“彼何意念？善实！有一法，若如来灯作如来、应、正遍知受取？”善实言：“不如此，世尊！无一法，若如来灯作如来、应、正遍知受取。” 世尊言：“若有，善实！菩萨摩诃萨如是语：‘我国土庄严成就。’我者，彼不如语。彼何所因？国土庄严者，善实！不庄严，彼，如来说；彼故，说名国土庄严者。彼故此，善实！菩萨摩诃萨如是不住心发生应，不色住心发生应，不声、香、味、触、法住心发生应，无所住心发生应！ “譬如，善实！丈夫有此如是色我身有，譬如善高山王。彼何意念？善实！虽然，彼大我身有？” 善实言：“大，世尊！大，善逝！彼我身有。彼何所因？我身、我身者，世尊！不有，彼，如来说；彼故，说名我身者。不彼，世尊！有；彼故，说名我 现代汉语译本： “不是这样的，世尊！那是什么原因呢？不是那样，世尊！如果有一个法应当被称作‘应’，那么才可以说‘应’。如果，世尊！他这样想：‘我应当得到。’这样，他就会有我执、众生执、寿者执、人执。那是什么原因呢？世尊！如来、应供（Arhat，值得供养的人）、正遍知（Samyak-sambuddha，完全觉悟的人）宣说无诤行（Aramana-gati，不争论的修行）最为殊胜，我应当远离欲望。我不会这样想：‘我应当成为这样。’如果，世尊！我这样想：‘我应当得到。’如来就不会记说我‘无诤行最为殊胜’。善哉！善男子无所行，因此被称为无诤行、无诤行者。” 世尊说：“你认为如何？善实！有一个法，如果如来像灯一样作为如来、应供、正遍知而接受吗？”善实说：“不是这样的，世尊！没有一个法，如果如来像灯一样作为如来、应供、正遍知而接受。” 世尊说：“如果，善实！有菩萨摩诃萨（Bodhisattva-Mahasattva，伟大的菩萨）这样说：‘我的国土庄严成就。’那么，他所说的就不是真实的。那是什么原因呢？国土庄严，善实！不是庄严，如来是这样说的；因此，被称为国土庄严。因此，善实！菩萨摩诃萨不应以住心而生起，不应以色住心而生起，不应以声、香、味、触、法住心而生起，应以无所住心而生起！ “譬如，善实！一个男人有这样的色身，就像一座高大的山王。你认为如何？善实！虽然如此，他有巨大的色身吗？” 善实说：“是的，世尊！是的，善逝（Sugata，善于逝去的人）！他有巨大的色身。那是什么原因呢？色身、色身，世尊！不是真实存在的，如来是这样说的；因此，被称为色身。不是这样，世尊！存在；因此，被称为色身。”
English
English version: “It is not so, World Honored One! What is the cause of that? It is not so, World Honored One! If there is a dharma that should be called ‘should,’ then it can be said ‘should.’ If, World Honored One! he thinks like this: ‘I should attain.’ Then, he will have self-attachment, sentient being attachment, life attachment, and person attachment. What is the cause of that? World Honored One! The Tathagata (Tathagata, thus-gone one), Arhat (Arhat, worthy of offering), Samyak-sambuddha (Samyak-sambuddha, fully enlightened one) proclaims that the practice of non-contention (Aramana-gati, practice of non-dispute) is the most excellent, I should be free from desire. I do not think like this: ‘I should become like this.’ If, World Honored One! I think like this: ‘I should attain.’ The Tathagata would not declare me ‘the most excellent in the practice of non-contention.’ Well done! A good man has no practice, therefore he is called a practitioner of non-contention, a non-contending practitioner.” The World Honored One said: “What do you think? Good Real! Is there a dharma, if the Tathagata is like a lamp, that is accepted as Tathagata, Arhat, Samyak-sambuddha?” Good Real said: “It is not so, World Honored One! There is no dharma, if the Tathagata is like a lamp, that is accepted as Tathagata, Arhat, Samyak-sambuddha.” The World Honored One said: “If, Good Real! a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva) says like this: ‘My land is adorned and accomplished.’ Then, what he says is not true. What is the cause of that? Land adornment, Good Real! is not adornment, the Tathagata says so; therefore, it is called land adornment. Therefore, Good Real! a Bodhisattva-Mahasattva should not arise with a mind that dwells, should not arise with a mind that dwells in form, should not arise with a mind that dwells in sound, smell, taste, touch, or dharma, should arise with a mind that does not dwell anywhere! “For example, Good Real! a man has such a form body, like a great mountain king. What do you think? Good Real! Although it is so, does he have a huge form body?” Good Real said: “Yes, World Honored One! Yes, Sugata (Sugata, well-gone one)! He has a huge form body. What is the cause of that? Form body, form body, World Honored One! is not truly existent, the Tathagata says so; therefore, it is called form body. It is not so, World Honored One! it exists; therefore, it is called form body.” -------------------------------------------------------------------------------- 身者。”