Chinese
善实！有一法，若如来灯作如来、应、正遍知边，无上正遍知证觉？”如是语已。 命者善实，世尊边如是言：“无有彼，世尊！一法，若如来灯作如来、应、正遍知边，无上正遍知证觉。”如是语已。 世尊，命者善实如是言：“如是，如是！善实！如是，如是！无有彼一法，若如来灯作如来、应、正遍知边，无上正遍知证觉。若复，善实！一法，如来证觉有，不我灯作如来应正遍知记说有当：‘汝行者，未来世，释迦牟尼名，如来、应、正遍知。’者。是故，此，善实！如来、应、正遍知，无有一法，若无上正遍知证觉，彼故，灯作如来、应、正遍知记说有当：‘汝行者，未来世，释迦牟尼名，如来、应、正遍知。’彼何所因？如来者，善实！真如故此即是；如来者，善实！不生法故此即是；世尊者，善实！道断此即是；如来者，善实！毕竟不生故此即是。彼何所因？如是，彼实不生，若最胜义。 “若有，善实！如是语：‘如来、应、正遍知，无上正遍知证觉。’彼不如语，诽谤我。彼，善实！不实取。彼何所因？无有彼，善实！一法，若如来、应、正遍知，无上正遍知证觉。若，善实！如来法证觉说，若不彼中实不妄，彼故如来说：‘一切法，佛法者。’彼何所因？一切法、一切法者，善 现代汉语译本： 善实（Subhuti）！有没有一种法，能让如来（Tathagata）成为如来、应供（Arhat）、正遍知（Samyaksambuddha），证得无上正遍知（Anuttara-samyak-sambodhi）？”说完这话。 命者善实对世尊说：“世尊！没有那种法，能让如来成为如来、应供、正遍知，证得无上正遍知。”说完这话。 世尊对命者善实说：“是这样，是这样！善实！是这样，是这样！没有那种法，能让如来成为如来、应供、正遍知，证得无上正遍知。如果，善实！有一种法，如来证悟了，我不会因此说：‘你这位修行者，未来世，名为释迦牟尼（Sakyamuni），成为如来、应供、正遍知。’因此，善实！如来、应供、正遍知，没有一种法，能证得无上正遍知，因此，我不会说：‘你这位修行者，未来世，名为释迦牟尼，成为如来、应供、正遍知。’这是什么原因呢？如来，善实！是因为真如（Tathata）的缘故；如来，善实！是因为不生法的缘故；世尊，善实！是因为道断的缘故；如来，善实！是因为毕竟不生的缘故。这是什么原因呢？因为，那实际上是不生的，就最胜义（Paramartha）而言。 “如果有人，善实！这样说：‘如来、应供、正遍知，证得无上正遍知。’那他就是不如实说，诽谤我。他，善实！是不实取的。这是什么原因呢？因为没有那种法，能让如来、应供、正遍知，证得无上正遍知。如果，善实！如来说法，如果其中没有真实不虚，因此如来说：‘一切法，都是佛法。’这是什么原因呢？一切法、一切法，善实！
English
English version: Subhuti! Is there one dharma by which a Tathagata becomes a Tathagata, Arhat, Samyaksambuddha, realizing Anuttara-samyak-sambodhi?” Having spoken thus. The venerable Subhuti said to the Blessed One, “Blessed One! There is no such dharma by which a Tathagata becomes a Tathagata, Arhat, Samyaksambuddha, realizing Anuttara-samyak-sambodhi.” Having spoken thus. The Blessed One said to the venerable Subhuti, “So it is, so it is! Subhuti! So it is, so it is! There is no such dharma by which a Tathagata becomes a Tathagata, Arhat, Samyaksambuddha, realizing Anuttara-samyak-sambodhi. If, Subhuti! there were a dharma that the Tathagata realized, I would not say, ‘You, practitioner, in the future, will be named Sakyamuni, a Tathagata, Arhat, Samyaksambuddha.’ Therefore, Subhuti! a Tathagata, Arhat, Samyaksambuddha, does not have a dharma by which he realizes Anuttara-samyak-sambodhi, and therefore, I would not say, ‘You, practitioner, in the future, will be named Sakyamuni, a Tathagata, Arhat, Samyaksambuddha.’ What is the reason for this? A Tathagata, Subhuti! is so because of Suchness (Tathata); a Tathagata, Subhuti! is so because of the unarisen dharma; a Blessed One, Subhuti! is so because of the cessation of the path; a Tathagata, Subhuti! is so because of the ultimate non-arising. What is the reason for this? Because, in reality, it is unarisen, in the ultimate sense (Paramartha). “If someone, Subhuti! says, ‘A Tathagata, Arhat, Samyaksambuddha, realizes Anuttara-samyak-sambodhi,’ that person does not speak truthfully and slanders me. That person, Subhuti! takes what is unreal. What is the reason for this? Because there is no such dharma by which a Tathagata, Arhat, Samyaksambuddha, realizes Anuttara-samyak-sambodhi. If, Subhuti! the Tathagata speaks of a dharma, and if there is no truth and non-falsity in it, therefore the Tathagata says, ‘All dharmas are Buddha-dharmas.’ What is the reason for this? All dharmas, all dharmas, Subhuti! --------------------------------------------------------------------------------
Chinese
实！一切彼非法，如来说；彼故，说名一切法者。 “譬如，善实！丈夫有具足身、大身。” 命者善实言：“若彼，世尊！如来，丈夫说具足身、大身；非身，彼，世尊！如来说；彼故，说名足身、大身者。” 世尊言：“如是，如是！善实！如是，如是！若菩萨如是语：‘有众生般涅槃灭度。’我不彼菩萨名说应。彼何所因？有，善实！有一法若菩萨名？”善实言：“不如此，世尊！” 世尊言：“众生、众生者，善实！非众生，彼，如来说；彼故，说名众生者。彼故，如来说：‘无我一切法，无众生、无寿者、无长养者，无人一切法者。’若，善实！菩萨如是语：‘我佛土庄严成就。’彼亦如是不名说应。彼何所因？国土庄严、国土庄严者，善实！非庄严，彼，如来说；彼故，说名国土庄严者。若，善实！菩萨摩诃萨无我法、无我法者信解，彼，如来、应、正遍知，菩萨摩诃萨名说。 “彼何意念？善实！有如来肉眼？”善实言：“如是，如是！世尊！有如来肉眼。” 世尊言：“彼何意念？善实！有如来天眼？”善实言：“如是，如是！世尊！有如来天眼。” 世尊言：“彼何意念？善实！有如来慧眼？”善实言：“如是，如是！世尊！有如来慧眼。” 现代汉语译本 ‘真实’！一切那些不是真实存在的，如来是这样说的；因为那个缘故，才被称为一切法。 ‘譬如，真实！’一个男子拥有完整的身体，巨大的身体。 命者善实说：‘如果，世尊！如来说一个男子拥有完整的身体，巨大的身体；但实际上不是身体，世尊！如来是这样说的；因为那个缘故，才被称为拥有完整身体，巨大身体的人。’ 世尊说：‘是的，是的！真实！是的，是的！如果菩萨这样说：“有众生进入涅槃，获得解脱。”我不认为这位菩萨说的是正确的。这是什么原因呢？真实！有什么法可以被菩萨称为“有”吗？’善实说：‘不是这样的，世尊！’ 世尊说：‘众生，众生，真实！实际上不是众生，如来是这样说的；因为那个缘故，才被称为众生。因此，如来说：“一切法无我，无众生、无寿者、无养育者，无人存在于一切法中。”如果，真实！菩萨这样说：“我佛土庄严成就。”他也不应该这样说。这是什么原因呢？国土庄严，国土庄严，真实！实际上不是庄严，如来是这样说的；因为那个缘故，才被称为国土庄严。如果，真实！菩萨摩诃萨相信并理解无我法，无我法，那么，如来、应供、正遍知，才称这位菩萨为菩萨摩诃萨。’ ‘你认为如何？真实！如来有肉眼吗？’善实说：‘是的，是的！世尊！如来有肉眼。’ 世尊说：‘你认为如何？真实！如来有天眼吗？’善实说：‘是的，是的！世尊！如来有天眼。’ 世尊说：‘你认为如何？真实！如来有慧眼吗？’善实说：‘是的，是的！世尊！如来有慧眼。’
English
English version 'Truthful one!' All those things that are not real, the Tathagata speaks of them as such; because of that, they are called all dharmas. 'For example, truthful one!' A man has a complete body, a large body. The life-holder, Truthful, said: 'If, O Lord! the Tathagata speaks of a man having a complete body, a large body; but it is not actually a body, O Lord! the Tathagata speaks of it as such; because of that, he is called one with a complete body, a large body.' The Lord said: 'Yes, yes! Truthful! Yes, yes! If a Bodhisattva says: “There are beings who enter Nirvana and attain liberation.” I do not consider that Bodhisattva to be speaking correctly. What is the reason for this? Truthful! Is there any dharma that can be called “existent” by a Bodhisattva?' Truthful said: 'It is not so, O Lord!' The Lord said: 'Beings, beings, truthful one! are actually not beings, the Tathagata speaks of them as such; because of that, they are called beings. Therefore, the Tathagata says: “All dharmas are without self, without beings, without a life-span, without a nurturer, without a person in all dharmas.” If, truthful one! a Bodhisattva says: “My Buddha-land is adorned and accomplished.” he should not speak like that either. What is the reason for this? Land adornment, land adornment, truthful one! is actually not adornment, the Tathagata speaks of it as such; because of that, it is called land adornment. If, truthful one! a Bodhisattva Mahasattva believes and understands the dharma of no-self, the dharma of no-self, then the Tathagata, the Arhat, the Fully Enlightened One, calls that Bodhisattva a Bodhisattva Mahasattva.' 'What do you think? Truthful one! Does the Tathagata have a physical eye?' Truthful said: 'Yes, yes! O Lord! The Tathagata has a physical eye.' The Lord said: 'What do you think? Truthful one! Does the Tathagata have a divine eye?' Truthful said: 'Yes, yes! O Lord! The Tathagata has a divine eye.' The Lord said: 'What do you think? Truthful one! Does the Tathagata have a wisdom eye?' Truthful said: 'Yes, yes! O Lord! The Tathagata has a wisdom eye.' --------------------------------------------------------------------------------
Chinese
世尊言：“彼何意念？善实！有如来法眼？”善实言：“如是，如是！世尊！有如来法眼。” 世尊言：“彼何意念？善实！有如来佛眼？”善实言：“如是，如是！世尊！有如来佛眼。” 世尊言：“善，善！善实！彼何意念？善实！所有恒伽大河沙，虽然彼沙，彼，如来说？”善实言：“如是，如是！世尊！如是，如是！善逝说彼如来彼沙。” 世尊言：“彼何意念？善实！所有恒伽大河沙，彼所有恒伽大河有，所有彼中沙，彼所有及世界有，多彼世界有？”善实言：“多，世尊！多，善逝！彼世界有。” 世尊言：“所有，善实！彼中世界中众生，彼等我种种有心流注知。彼何所因？心流注、心流注者，善实！非流注，此，如来说；彼故，说名心流注者。彼何所因？过去，善实！心不可得，未来心不可得，现在心不可得。 “彼何意念？善实！若有善家子，若善家女，若三千大千世界七宝满作已施与，虽然，彼善家子，若善家女，若彼缘，多福聚生？”善实言：“多，世尊！多，善逝！” 世尊言：“如是，如是，善实！如是，如是！多。彼善家子，若善家女，若彼缘，多福聚生，无量、不可数。福聚、福聚者，善实！非聚，彼，如来说；彼故，说名福聚者。若复，善实 现代汉语译本 世尊说：‘你认为如何？善实（Subhuti）！如来有法眼吗？’善实回答：‘是的，是的！世尊！如来有法眼。’ 世尊说：‘你认为如何？善实！如来有佛眼吗？’善实回答：‘是的，是的！世尊！如来有佛眼。’ 世尊说：‘好，好！善实！你认为如何？善实！所有恒河的沙粒，虽然有那么多沙粒，如来能说出它们吗？’善实回答：‘是的，是的！世尊！是的，是的！善逝（Sugata）能说出那些如来的沙粒。’ 世尊说：‘你认为如何？善实！所有恒河的沙粒，每一条恒河都有沙粒，所有这些沙粒，以及所有世界，这些世界多吗？’善实回答：‘多，世尊！多，善逝！那些世界很多。’ 世尊说：‘善实！所有那些世界中的众生，他们的种种心念，我都能知晓。这是什么原因呢？心念、心念，善实！并非实有，如来是这样说的；因此，才称之为心念。这是什么原因呢？善实！过去的心不可得，未来的心不可得，现在的心也不可得。’ ‘你认为如何？善实！如果有善男子或善女人，用充满三千大千世界的七宝来布施，那么，这个善男子或善女人，会因此产生很多福德吗？’善实回答：‘很多，世尊！很多，善逝！’ 世尊说：‘是的，是的，善实！是的，是的！很多。这个善男子或善女人，会因此产生很多福德，无量无边，不可计数。福德、福德，善实！并非实有，如来是这样说的；因此，才称之为福德。如果，善实！’
English
English version The Blessed One said, 'What do you think, Subhuti? Does the Tathagata have the Dharma Eye?' Subhuti replied, 'Yes, yes, Blessed One! The Tathagata has the Dharma Eye.' The Blessed One said, 'What do you think, Subhuti? Does the Tathagata have the Buddha Eye?' Subhuti replied, 'Yes, yes, Blessed One! The Tathagata has the Buddha Eye.' The Blessed One said, 'Good, good, Subhuti! What do you think, Subhuti? All the sands of the Ganges River, though there are so many sands, can the Tathagata speak of them?' Subhuti replied, 'Yes, yes, Blessed One! Yes, yes! The Sugata can speak of those Tathagata's sands.' The Blessed One said, 'What do you think, Subhuti? All the sands of the Ganges River, and each Ganges River has sands, all those sands, and all the worlds, are those worlds many?' Subhuti replied, 'Many, Blessed One! Many, Sugata! Those worlds are many.' The Blessed One said, 'Subhuti! All the beings in those worlds, their various thoughts, I know them all. What is the reason for this? Thoughts, thoughts, Subhuti! Are not real, this is what the Tathagata says; therefore, they are called thoughts. What is the reason for this? Subhuti! The past mind is unattainable, the future mind is unattainable, and the present mind is unattainable.' 'What do you think, Subhuti? If a good son or a good daughter were to give alms with the seven treasures filling the three thousand great thousand worlds, would that good son or good daughter generate much merit because of that?' Subhuti replied, 'Much, Blessed One! Much, Sugata!' The Blessed One said, 'Yes, yes, Subhuti! Yes, yes! Much. That good son or good daughter would generate much merit because of that, immeasurable and countless. Merit, merit, Subhuti! Is not real, this is what the Tathagata says; therefore, it is called merit. If, Subhuti!' -------------------------------------------------------------------------------- ！福聚有，不如来说福聚、福聚者。
Chinese
“彼何意念？善实！色身成就如来见应？”善实言：“不如此，世尊！非色身成就如来见应。彼何所因？色身成就、色身成就者，世尊！非成就，此，如来说；彼故，说名色身成就者。” 世尊言：“彼何意念？善实！相具足如来见应？”善实言：“不如此，世尊！非相具足如来见应。彼何所因？此，世尊！相具足，如来说；非相具足，如来说；彼故，说名相具足者。” 世尊言：“彼何意念？善实！虽然，如来如是念：‘我法说。’？”善实言：“不如此，世尊！不如来如是念：‘我法说。’” 世尊言：“若我，善实！如是语：‘如来法说。’诽谤我。彼，善实！不实取。彼何所因？法说、法说者，善实！无有法，若法说名可得。” 尔时，命者善实，世尊边如是言：“虽然，世尊！当有未来，颇有众生，后时、后长时、后分五百，正法破坏时中，转时中，若此如是色类法说，闻已信当有？” 世尊言：“不彼，善实！众生，非不众生。彼何所因？众生、众生者，善实！一切彼非众生，彼，如来说；彼故，说名众生者。彼何意念？善实！虽然，有法若如来无上正遍知证觉？”命者善实言：“无有彼，世尊！有法若如来无上正遍知。” 现代汉语译本：'积累福德不如谈论福德、福德的本质。' ‘您怎么理解？善实（Subhuti）！以色身成就来看待如来（Tathagata）是否恰当？’善实回答：‘不应该这样，世尊！不应该以色身成就来看待如来。这是什么原因呢？世尊！色身成就，如来说非成就，因此，才称之为色身成就。’ 世尊说：‘您怎么理解？善实！以相貌具足来看待如来是否恰当？’善实回答：‘不应该这样，世尊！不应该以相貌具足来看待如来。这是什么原因呢？世尊！相貌具足，如来说非相貌具足，因此，才称之为相貌具足。’ 世尊说：‘您怎么理解？善实！即使如此，如来会这样想：“我说法。”吗？’善实回答：‘不应该这样，世尊！如来不会这样想：“我说法。”’ 世尊说：‘善实！如果我说：“如来说法。”那就是诽谤我。善实！那是不真实的理解。这是什么原因呢？说法、说法，善实！实际上没有法，可以被称之为说法。’ 这时，命者善实对世尊说：‘世尊！即使如此，未来，在后世、长久之后、末法时期，正法衰败之时，如果有人听到这种关于色类法的说法，会相信吗？’ 世尊说：‘善实！他们既不是众生，也不是非众生。这是什么原因呢？众生、众生，善实！一切都不是众生，如来说非众生，因此，才称之为众生。您怎么理解？善实！是否有法是如来无上正等正觉所证悟的？’命者善实回答：‘世尊！没有法是如来无上正等正觉所证悟的。’