Chinese
世尊言：“彼何意念？善实！所有恒伽大河沙，彼所有，如是恒伽大河有，彼中若沙，虽然，彼多沙有？”善实言：“彼如是所有，世尊！多，恒伽大河有，何况若彼中沙。” 世尊言：“欲我汝，善实！知我汝。所有彼中恒伽大河中沙有，彼所有世界有，如是妇女，若丈夫，若七宝满作已，如来等、应等、正遍知等施与。彼何意念？善实！虽然，彼妇女，若丈夫，若彼缘，多福聚生？”善实言：“多，世尊！多，善逝！彼妇女，若丈夫，若彼缘，多福聚生，无量、不可数。” 世尊言：“若复时，善实！善家子，若善家女，若彼所有世界七宝满作已，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，此如是，彼缘，多过福聚生，无量、不可数！虽然复次时，善实！此中地分，此法本乃至四句等偈，为他等说，若分别，若广说，若彼地分支帝有天、人、阿修罗世。何复言，善实！若此法本，持当、读当、诵当，他等及分别广说当，最胜彼希有具足当有。此中，善实！地分，教师游行别异，尊重处相似，共梵行。”如是语已。 命者善实，世尊边如是言：“何名此，世尊！法本？云何及如此持我？”如是语已。 世尊，命者善实边如是言：“‘ 现代汉语译本 ‘身者’。 世尊说：‘你是什么意思呢？善实！如果所有恒河的沙子，那么多恒河，那些恒河里的沙子，虽然如此，那些沙子多吗？’善实说：‘世尊，那些沙子很多，恒河的沙子已经很多了，更何况那些恒河里的沙子。’ 世尊说：‘善实，我想让你知道，如果所有那些恒河里的沙子，每一个沙子都代表一个世界，然后用七宝充满这些世界，再把这些都布施给如来、应供、正遍知，你觉得怎么样？善实！那些妇女、丈夫，或者因为这些布施，会产生很多福德吗？’善实说：‘世尊，很多，善逝！那些妇女、丈夫，或者因为这些布施，会产生很多福德，无量无边，不可计数。’ 世尊说：‘善实，如果再有人，无论是善男子还是善女人，用七宝充满所有世界，然后布施给如来、应供、正遍知。如果有人受持这个法本，哪怕只是四句偈，然后为他人分别解说，那么这个人所产生的福德，会比之前的布施更多，无量无边，不可计数！而且，善实，如果有人在这个地方，宣说这个法本，哪怕只是四句偈，无论是分别解说还是广说，那么这个地方就会有天、人、阿修罗等众生。更何况，善实，如果有人受持、读诵、背诵这个法本，并且为他人分别解说，那么这个人所获得的功德将是最殊胜、最稀有的。善实，在这个地方，老师的地位是特殊的，受到的尊重是相似的，与梵行者共同修行。’说完这些话。 命者善实对世尊说：‘世尊，这个法本叫什么名字？我应该如何受持呢？’说完这些话。 世尊对命者善实说：‘这个法本叫’
English
English version 'The body.' The World-Honored One said: 'What do you think? Good Indeed! If there were as many grains of sand as in the Ganges River, and as many Ganges Rivers as there are grains of sand, would there be many grains of sand?' Good Indeed said: 'World-Honored One, there would be many. There are many grains of sand in the Ganges River, let alone the sand in all those Ganges Rivers.' The World-Honored One said: 'Good Indeed, I want you to know, if all the grains of sand in those Ganges Rivers each represented a world, and those worlds were filled with the seven treasures, and then all of that was given as alms to the Tathagata, the Arhat, the Perfectly Enlightened One, what do you think? Good Indeed! Would those women, men, or those who gave alms, generate much merit?' Good Indeed said: 'World-Honored One, much, Well-Gone One! Those women, men, or those who gave alms, would generate much merit, immeasurable and countless.' The World-Honored One said: 'Good Indeed, if again, a good son or a good daughter, were to fill all those worlds with the seven treasures, and then give them as alms to the Tathagata, the Arhat, the Perfectly Enlightened One. If someone were to receive this Dharma teaching, even just a four-line verse, and then explain it to others, the merit generated by this person would be greater than the previous alms, immeasurable and countless! Moreover, Good Indeed, if someone in this place were to speak this Dharma teaching, even just a four-line verse, whether explaining it in detail or broadly, then in this place there would be beings such as gods, humans, and asuras. What more to say, Good Indeed! If someone were to uphold, read, recite this Dharma teaching, and explain it to others, then the merit they would obtain would be the most supreme and rare. In this place, Good Indeed, the teacher's position is special, the respect received is similar, and they practice together with the Brahmacharis.' Having spoken these words. The Venerable Good Indeed said to the World-Honored One: 'World-Honored One, what is the name of this Dharma teaching? And how should I uphold it?' Having spoken these words. The World-Honored One said to the Venerable Good Indeed: 'This Dharma teaching is called' --------------------------------------------------------------------------------
Chinese
智慧彼岸到’名，此，善实！法本，如是此持。彼何所因？若如是，善实！智慧彼岸到；如来说，彼如是非彼岸到；彼故，说名智慧彼岸到者。彼何意念？善实！虽然，有法若如来说？”善实言：“不如此，世尊！不有，世尊！法，若如来说。” 世尊言：“所有，善实！三千大千世界地尘有多有？”善实言：“多，世尊！多，善逝！彼地尘。彼何所因？若彼，世尊！地尘，如来说；非尘，彼，如来说；彼故，说名地尘者。若彼世界，如来说；非界，如来说；彼故，说名世界者。” 世尊言：“彼何意念？善实！三十二大丈夫相，如来、应、正遍知见应？”善实言：“不如此，世尊！不三十二大丈夫相，如来、应、正遍知见应。彼何所因？所有，世尊！三十二大丈夫相，如来说；非相所有，如来说；彼故，说名三十二大丈夫相者。” 世尊言：“若复时，善实！妇女，若丈夫，若日日恒伽河沙等我身舍，如是舍恒伽河沙等劫所有我身舍，若此法本乃至四句等偈，受已，为他等分别，此如是，彼缘，多过福聚生，无量、不可数。” 尔时，命者善实，法疾转力泪出，彼泪拭已，世尊边如是言：“希有，世尊！最胜希有，善逝！所有此法本如来说，此我，世尊！智生，不我曾生来，如是色类法本 现代汉语译本：‘智慧彼岸到’这个名称，善实（Subhuti）啊，是真实的！法本就是如此，应当这样理解。这是什么原因呢？如果真是这样，善实啊！智慧彼岸到；如来（Tathagata）说，它不是真正的彼岸到；因此，才称之为智慧彼岸到。这是什么意思呢？善实啊！难道有法是如来说的吗？”善实回答说：“不是这样的，世尊！没有法是如来说的。” 世尊说：“善实啊！所有三千大千世界（Trisahasra-Mahasahasra-lokadhatu）的微尘有多少？”善实回答说：“很多，世尊！很多，善逝（Sugata）！那些微尘。这是什么原因呢？如果那些微尘，世尊！如来说是微尘；但如来说它不是真正的微尘；因此，才称之为微尘。如果那些世界，如来说是世界；但如来说它不是真正的世界；因此，才称之为世界。” 世尊说：“这是什么意思呢？善实啊！如来、应、正遍知（Tathagata, Arhat, Samyaksambuddha）所见的，是三十二大丈夫相（Dvātrimśanmahāpuruṣalakṣaṇa）吗？”善实回答说：“不是这样的，世尊！如来、应、正遍知所见的，不是三十二大丈夫相。这是什么原因呢？所有，世尊！如来说的三十二大丈夫相；但如来说它不是真正的相；因此，才称之为三十二大丈夫相。” 世尊说：“如果有人，善实啊！无论是妇女还是丈夫，每天都舍弃像恒河沙（Ganga）一样多的身体，这样舍弃像恒河沙一样多的劫（Kalpa）的所有身体，如果有人受持这个法本，乃至四句偈（Gatha），并为他人分别解说，那么这个人所生的福德，将是无量无边、不可计数的。” 这时，命者善实，因为法的力量迅速运转而流下眼泪，他擦干眼泪后，对世尊这样说：“希有啊，世尊！最胜希有啊，善逝！所有如来说的这个法本，我，世尊！生起了智慧，我从未曾生起过，像这样类型的法本。”
English
English version: 'Perfection of Wisdom' this name, Subhuti, is real! The Dharma principle is like this, it should be understood this way. What is the reason for this? If it is like this, Subhuti! Perfection of Wisdom; the Tathagata says, it is not truly the perfection of the other shore; therefore, it is called Perfection of Wisdom. What does this mean? Subhuti! Is there a Dharma that the Tathagata speaks?” Subhuti replied, “It is not like that, World Honored One! There is no Dharma that the Tathagata speaks.” The World Honored One said, “Subhuti, how many dust particles are there in all the three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu)?” Subhuti replied, “Many, World Honored One! Many, Sugata! Those dust particles. What is the reason for this? If those dust particles, World Honored One! The Tathagata says are dust particles; but the Tathagata says they are not truly dust particles; therefore, they are called dust particles. If those worlds, the Tathagata says are worlds; but the Tathagata says they are not truly worlds; therefore, they are called worlds.” The World Honored One said, “What does this mean? Subhuti! Are the thirty-two marks of a great man (Dvātrimśanmahāpuruṣalakṣaṇa) what the Tathagata, Arhat, Samyaksambuddha sees?” Subhuti replied, “It is not like that, World Honored One! The thirty-two marks of a great man are not what the Tathagata, Arhat, Samyaksambuddha sees. What is the reason for this? All the thirty-two marks of a great man, World Honored One! The Tathagata speaks of; but the Tathagata says they are not truly marks; therefore, they are called the thirty-two marks of a great man.” The World Honored One said, “If someone, Subhuti! Whether a woman or a man, were to give up their body as many times as the sands of the Ganges River (Ganga) every day, and were to give up all their bodies for as many kalpas (Kalpa) as the sands of the Ganges River, if someone were to receive and uphold this Dharma principle, even a four-line verse (Gatha), and explain it to others, then the merit that person would generate would be immeasurable and countless.” At that time, the Venerable Subhuti, because of the rapid turning of the power of the Dharma, shed tears. After wiping away his tears, he said to the World Honored One, “It is rare, World Honored One! Most supremely rare, Sugata! All this Dharma principle that the Tathagata speaks of, I, World Honored One! Have generated wisdom, I have never generated before, a Dharma principle of this kind.” --------------------------------------------------------------------------------
Chinese
闻先。最胜，彼，世尊！希有具足众生有当，若此经中说中，实想发生当。彼何所因？若此，世尊！实想；彼如是，非想；彼故，如来说实想、实想者。不我，世尊！希有。若我此法本说中，信我、解我。若彼，世尊！众生有当，未来世，此法本，受当、持当、读当、诵当，他等及分别广说当，彼最胜希有具足有当。虽然复次时，世尊！不彼等菩萨摩诃萨我想转当，不众生想、不寿想、不人想转当。彼何所因？若彼，世尊！我想，彼如是非想；若及如是众生想、寿想、人想，彼如是非想。彼何所因？一切想远离，此佛、世尊。”如是语已。 世尊，命者善实边如是言：“如是，如是！善实！如是，如是！如言汝。最胜希有具足彼众生有当，若此经中说中，不惊当，不怖当，不畏当。彼何所因？最胜彼岸到，此，善实！如来说；若及，善实！如来最胜彼岸到说，彼无量亦佛、世尊说；彼故，说名最胜彼岸到者。 “虽然复次时，善实！若如来忍彼岸到，彼如是非彼岸到。彼何所因？此时我，善实！恶王分别分肉割断，不时我彼中时我想，若众生想，若寿想，若人想，若不我有想非想有。彼何所因？若我，善实！彼中时我想有，瞋恨想亦我彼中时有；众生想、寿想、人想有，瞋恨想亦我彼中时有。念知我，善 现代汉语译本： “世尊，最胜者！真是稀有，众生之中，若有人能在此经中所说的内容中，生起真实的理解，那真是太稀有了。这是什么原因呢？世尊，如果他们有真实的理解，那这种理解就不是一般的理解；因此，如来说这种理解是真实的理解。世尊，我不认为这是稀有的。如果有人能相信我所说的法，理解我所说的法，那才是稀有的。世尊，如果未来世有众生，能够接受、持守、读诵、背诵此法，并为他人详细解说，那他们就具有最殊胜的稀有功德。然而，世尊，即使如此，这些菩萨摩诃萨也不会执着于‘我’的观念，也不会执着于‘众生’、‘寿命’、‘人’的观念。这是什么原因呢？世尊，如果他们执着于‘我’的观念，那这种观念就不是真实的；如果他们执着于‘众生’、‘寿命’、‘人’的观念，那这些观念也不是真实的。这是什么原因呢？因为一切观念都应该被舍弃，这才是佛陀、世尊的教导。”说完这些话后。 世尊，命者善实（善实，指佛陀的弟子）这样说道：“是的，是的！善实！正如你所说。如果众生能在此经中所说的内容中，不感到惊讶、不感到恐惧、不感到畏惧，那他们就具有最殊胜的稀有功德。这是什么原因呢？善实，如来说，他们已经到达了彼岸；善实，如来说，到达彼岸的人，是无量佛、世尊所说的；因此，他们被称为到达彼岸的人。 “然而，善实，如果如来证悟了忍辱的彼岸，那这种忍辱就不是一般的忍辱。这是什么原因呢？善实，当恶王把我肢解的时候，我当时没有‘我’的观念，没有‘众生’、‘寿命’、‘人’的观念，也没有‘有’或‘无’的观念。这是什么原因呢？善实，如果我当时有‘我’的观念，我当时就会有嗔恨心；如果我有‘众生’、‘寿命’、‘人’的观念，我当时也会有嗔恨心。善实，我当时知道， 实，我当时没有嗔恨心。
English
English version: 'Most excellent one, World Honored One! It is rare indeed that beings, when this sutra is spoken, should have a true understanding arise. What is the cause of this? If, World Honored One, they have a true understanding, that understanding is not an ordinary understanding; therefore, the Tathagata speaks of true understanding. World Honored One, I do not consider this rare. If someone believes in this Dharma that I have spoken, and understands it, that is rare. If, World Honored One, in the future there are beings who receive, uphold, read, recite this Dharma, and explain it in detail to others, they will possess the most excellent and rare merit. However, World Honored One, even so, these Bodhisattva Mahasattvas will not cling to the idea of 'self', nor will they cling to the ideas of 'sentient beings', 'life span', or 'person'. What is the cause of this? If, World Honored One, they cling to the idea of 'self', that idea is not true; if they cling to the ideas of 'sentient beings', 'life span', or 'person', those ideas are not true. What is the cause of this? Because all ideas should be abandoned, this is the teaching of the Buddha, the World Honored One.' Having spoken these words. World Honored One, the venerable Subhuti (Subhuti, a disciple of the Buddha) said, 'Yes, yes! Subhuti! Just as you have said. It is most excellent and rare that beings, when this sutra is spoken, should not be surprised, not be frightened, not be afraid. What is the cause of this? Subhuti, the Tathagata says that they have reached the other shore; Subhuti, the Tathagata says that those who have reached the other shore are spoken of by countless Buddhas and World Honored Ones; therefore, they are called those who have reached the other shore. 'However, Subhuti, if the Tathagata realizes the perfection of patience, that patience is not ordinary patience. What is the cause of this? Subhuti, when the evil king was dismembering my body, at that time I had no idea of 'self', no idea of 'sentient beings', 'life span', or 'person', nor did I have the idea of 'being' or 'non-being'. What is the cause of this? Subhuti, if at that time I had the idea of 'self', I would have had anger at that time; if I had the ideas of 'sentient beings', 'life span', or 'person', I would have had anger at that time. Subhuti, I knew at that time, that I had no anger at that time.' --------------------------------------------------------------------------------