English
'Miaosheng! Do you truly believe this?' Miaosheng! In the future, there will be Bodhisattvas who uphold precepts, possess virtue and wisdom, but these Bodhisattvas have not only served and made offerings to one Buddha, planting roots of goodness; they have already served and made offerings to countless hundreds of thousands of Buddhas, planting roots of goodness. Only such people can generate faith in this scripture. 'Miaosheng! The Tathagata fully knows these people, fully sees these people, and these Bodhisattvas will accumulate immeasurable merits. Why? Because these Bodhisattvas have no concept of self, no concept of sentient beings, no concept of a life span, and no concept of seeking further attainment. 'These Bodhisattvas are not attached to the concept of Dharma, nor are they attached to the concept of non-Dharma, not attached to the concept of thought, nor are they attached to the concept of no-thought. Why? If these Bodhisattvas are attached to the concept of Dharma, they will have attachment to self, attachment to sentient beings, attachment to a life span, and attachment to seeking further attainment. If they are attached to the concept of non-Dharma, they will also have attachment to self, attachment to sentient beings, attachment to a life span, and attachment to seeking further attainment. Miaosheng! Therefore, Bodhisattvas should not be attached to Dharma, nor should they be attached to non-Dharma. Because of this principle, the Tathagata secretly proclaimed the parable of the raft; those with wisdom should abandon even Dharma, let alone non-Dharma. 'Miaosheng! What do you think? Has the Tathagata attained anything in Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)? Is there any Dharma that the Tathagata has spoken?' Miaosheng said, 'According to my understanding of the meaning of what the Buddha has said, the Tathagata has actually attained nothing in Anuttara-samyak-sambodhi, nor has he spoken anything. Why? The Dharma spoken by the Buddha cannot be grasped, cannot be spoken, it is neither Dharma nor non-Dharma. Why? Because all sages are manifested by the unconditioned Dharma.' 'Miaosheng! What do you think? If a good man or good woman were to give alms using the seven treasures filling the three thousand great thousand worlds, would they obtain much merit?' Miaosheng said, 'Very much, World Honored One! Why? This accumulation of merit is actually not an accumulation, therefore the Tathagata calls it an accumulation of merit, an accumulation of merit.' 'Miaosheng! If a good man or good woman were to give alms using the seven treasures filling the three thousand great thousand worlds; and if another person were to --------------------------------------------------------------------------------
Chinese
于此经乃至一四句颂，若自受持，为他演说，以是因缘所生福聚，极多于彼无量无数。何以故？妙生！由诸如来无上等觉，从此经出；诸佛世尊，从此经生。是故妙生！佛法者，如来说非佛法，是名佛法。 “妙生！于汝意云何？诸预流者颇作是念：‘我得预流果。’不？”妙生言：“不尔，世尊！何以故？诸预流者，无法可预，故名预流。不预色、声、香、味、触、法，故名预流。世尊！若预流者作是念：‘我得预流果。’者，则有我执，有情寿者更求趣执。” “妙生！于汝意云何？诸一来者颇作是念：‘我得一来果。’不？”妙生言：“不尔，世尊！何以故？由彼无有少法证一来性，故名一来。” “妙生！于汝意云何？诸不还者颇作是念：‘我得不还果。’不？”妙生言：“不尔，世尊！何以故？由彼无有少法证不还性，故名不还。” “妙生！于汝意云何？诸阿罗汉颇作是念：‘我得阿罗汉果。’不？”妙生言：“不尔，世尊！由彼无有少法名阿罗汉。世尊！若阿罗汉作是念：‘我得阿罗汉果。’者，则有我执，有情寿者更求趣执。世尊！如来说我得无诤住中最为第一。世尊！我是阿罗汉离于欲染，而实未曾作如是念：‘我是阿罗汉。’世尊！若作是念：‘我得阿罗汉。’者，如 现代汉语译本 ‘妙生（妙吉祥菩萨）！’如果有人能受持这部经，哪怕只是一四句偈，并为他人演说，由此产生的福德，将远远超过之前所说的无量无数的福德。为什么呢？‘妙生！’因为诸佛如来的无上正等觉悟，都是从此经中产生的；一切佛世尊，都是从此经中诞生的。所以，‘妙生！’佛法，如来说它不是佛法，这才是真正的佛法。 ‘妙生！’你认为如何？那些已证得预流果（须陀洹果，初果）的人，会这样想吗：‘我已证得预流果’？’‘妙生’回答说：‘不会的，世尊！为什么呢？因为那些证得预流果的人，并没有什么法可以预入，所以才称为预流。他们不预入色、声、香、味、触、法，所以才称为预流。世尊！如果预流者这样想：‘我已证得预流果’，那就有了我执，以及对有情、寿命的执着，并会进一步追求执着。’ ‘妙生！’你认为如何？那些已证得一来果（斯陀含果，二果）的人，会这样想吗：‘我已证得一来果’？’‘妙生’回答说：‘不会的，世尊！为什么呢？因为他们并没有任何少许的法可以证明自己证得了一来果的性质，所以才称为一来。’ ‘妙生！’你认为如何？那些已证得不还果（阿那含果，三果）的人，会这样想吗：‘我已证得不还果’？’‘妙生’回答说：‘不会的，世尊！为什么呢？因为他们并没有任何少许的法可以证明自己证得了不还果的性质，所以才称为不还。’ ‘妙生！’你认为如何？那些已证得阿罗汉果（四果）的人，会这样想吗：‘我已证得阿罗汉果’？’‘妙生’回答说：‘不会的，世尊！因为他们并没有任何少许的法可以称为阿罗汉。世尊！如果阿罗汉这样想：‘我已证得阿罗汉果’，那就有了我执，以及对有情、寿命的执着，并会进一步追求执着。世尊！如来说我证得无诤住（无诤三昧）是第一的。世尊！我虽然是阿罗汉，已远离了欲望的污染，但实际上我从未这样想过：‘我是阿罗汉’。世尊！如果这样想：‘我已证得阿罗汉’，那就如同
English
English version 'Subhuti (Maitreya Bodhisattva)! If someone can receive and uphold even a four-line verse from this sutra, and explain it to others, the merit generated from this cause will be far greater than the immeasurable and countless merits previously mentioned. Why is this so? 'Subhuti!' Because the unsurpassed perfect enlightenment of all Tathagatas comes from this sutra; all Buddhas, the World Honored Ones, are born from this sutra. Therefore, 'Subhuti!' the Dharma of the Buddha, as the Tathagata says, is not the Dharma of the Buddha, and that is what is called the Dharma of the Buddha. 'Subhuti! What do you think? Do those who have attained the Stream-enterer fruit (Sotapanna, the first stage of enlightenment) have this thought: 'I have attained the Stream-enterer fruit?'" Subhuti replied, "No, World Honored One! Why is that? Because those who have attained the Stream-enterer fruit have no dharma to enter, therefore they are called Stream-enterers. They do not enter into form, sound, smell, taste, touch, or dharma, therefore they are called Stream-enterers. World Honored One! If a Stream-enterer had this thought: 'I have attained the Stream-enterer fruit,' then there would be attachment to self, attachment to sentient beings, attachment to lifespan, and further pursuit of attachment." "'Subhuti! What do you think? Do those who have attained the Once-returner fruit (Sakadagami, the second stage of enlightenment) have this thought: 'I have attained the Once-returner fruit?'" Subhuti replied, "No, World Honored One! Why is that? Because they have no dharma to prove that they have attained the nature of a Once-returner, therefore they are called Once-returners." "'Subhuti! What do you think? Do those who have attained the Non-returner fruit (Anagami, the third stage of enlightenment) have this thought: 'I have attained the Non-returner fruit?'" Subhuti replied, "No, World Honored One! Why is that? Because they have no dharma to prove that they have attained the nature of a Non-returner, therefore they are called Non-returners." "'Subhuti! What do you think? Do those who have attained the Arhat fruit (the fourth stage of enlightenment) have this thought: 'I have attained the Arhat fruit?'" Subhuti replied, "No, World Honored One! Because they have no dharma that can be called an Arhat. World Honored One! If an Arhat had this thought: 'I have attained the Arhat fruit,' then there would be attachment to self, attachment to sentient beings, attachment to lifespan, and further pursuit of attachment. World Honored One! The Tathagata said that I have attained the foremost among those who dwell in non-contention. World Honored One! Although I am an Arhat, having abandoned the defilements of desire, I have never had this thought: 'I am an Arhat.' World Honored One! If one had this thought: 'I have attained Arhatship,' it would be like --------------------------------------------------------------------------------
Chinese
来即不说我妙生得无诤住，最为第一。以都无所住，是故说我得无诤住、得无诤住。” “妙生！于汝意云何？如来昔在然灯佛所，颇有少法是可取不？”妙生言：“不尔，世尊！如来于然灯佛所，实无可取。” “妙生！若有菩萨作如是语：‘我当成就庄严国土。’者，此为妄语。何以故？庄严佛土者，如来说非庄严，由此说为国土庄严。是故，妙生！菩萨不住于事，不住随处，不住色、声、香、味、触、法，应生其心；应生不住事心，应生不住随处心，应生不住色、声、香、味、触、法心。 “妙生！譬如有人，身如妙高山王，于意云何？是身为大不？”妙生言：“甚大，世尊！何以故？彼之大身，如来说为非身。以彼非有，说名为身。” “妙生！于汝意云何？如弶伽河中所有沙数，复有如是沙等弶伽河，此诸河沙，宁为多不？”妙生言：“甚多，世尊！河尚无数，况复其沙。” “妙生！我今实言告汝。若复有人，以宝满此河沙数量世界，奉施如来，得福多不？”妙生言：“甚多，世尊！” “妙生！若复有人，于此经中受持一颂，并为他说，而此福聚，胜前福聚无量无边。 “妙生！若国土中有此法门，为他解说，乃至四句伽他，当知此地，即是制底，一切天 现代汉语译本：如来不说我因为精妙的生而获得无诤的安住，是最为第一的。因为完全没有执着，所以说我获得无诤的安住，获得无诤的安住。 妙生（Subhuti）！你认为如何？如来过去在然灯佛（Dipamkara Buddha）那里时，是否有少许法是可以执取的呢？’妙生说：‘不是的，世尊！如来在然灯佛那里，实在没有什么可以执取的。’ ‘妙生！如果有菩萨这样说：‘我应当成就庄严的国土。’，这就是妄语。为什么呢？庄严佛土这件事，如来说并非是庄严，因此才说是国土庄严。所以，妙生！菩萨不应执着于事，不应执着于任何地方，不应执着于色、声、香、味、触、法，应当生起这样的心；应当生起不执着于事的心，应当生起不执着于任何地方的心，应当生起不执着于色、声、香、味、触、法的心。 ‘妙生！譬如有一个人，身体像妙高山王（Mount Meru），你认为如何？这个身体大不大？’妙生说：‘非常大，世尊！为什么呢？这个巨大的身体，如来说它不是真正的身体。因为它不是真实存在的，所以才称之为身体。’ ‘妙生！你认为如何？如果恒河（Ganga River）中有如沙子一样多的沙粒，又有像这些沙粒一样多的恒河，这些河沙，难道不多吗？’妙生说：‘非常多，世尊！河都数不清，更何况是沙子呢。’ ‘妙生！我现在真实地告诉你。如果有人用充满这些河沙数量的世界的宝物，来供养如来，得到的福德多不多？’妙生说：‘非常多，世尊！’ ‘妙生！如果有人，从这部经中受持一首偈颂，并且为他人解说，那么这种福德的聚集，胜过之前的福德聚集，无量无边。 ‘妙生！如果国土中有这个法门，为他人解说，哪怕是四句偈，应当知道这个地方，就是佛塔（cetiya），一切天人阿修罗都应当供养。’
English
English version: The Tathagata does not say that I, through wondrous birth, have attained the state of non-contention, which is the foremost. Because there is no attachment at all, it is said that I have attained the state of non-contention, have attained the state of non-contention. ‘Subhuti! What do you think? When the Tathagata was with Dipamkara Buddha, was there any Dharma that could be grasped?’ Subhuti said, ‘No, World Honored One! The Tathagata, with Dipamkara Buddha, truly had nothing to grasp.’ ‘Subhuti! If a Bodhisattva were to say, “I shall accomplish the adornment of a Buddha-land,” this would be a false statement. Why? The adornment of a Buddha-land, the Tathagata says, is not adornment, therefore it is called the adornment of a land. Therefore, Subhuti! A Bodhisattva should not dwell on things, should not dwell in any place, should not dwell on form, sound, smell, taste, touch, or Dharma, and should generate such a mind; should generate a mind that does not dwell on things, should generate a mind that does not dwell in any place, should generate a mind that does not dwell on form, sound, smell, taste, touch, or Dharma.’ ‘Subhuti! Suppose there was a person whose body was like Mount Meru, what do you think? Is this body large or not?’ Subhuti said, ‘It is very large, World Honored One! Why? This great body, the Tathagata says, is not a real body. Because it is not truly existent, it is called a body.’ ‘Subhuti! What do you think? If there were as many grains of sand in the Ganges River as there are grains of sand, and there were as many Ganges Rivers as there are grains of sand, would these sands be many or not?’ Subhuti said, ‘They would be very many, World Honored One! The rivers are countless, let alone the sand.’ ‘Subhuti! I now tell you truthfully. If someone were to fill worlds equal in number to the sands of these rivers with treasures and offer them to the Tathagata, would the merit gained be much or not?’ Subhuti said, ‘It would be very much, World Honored One!’ ‘Subhuti! If someone were to receive and uphold even one verse from this sutra, and explain it to others, then this accumulation of merit would surpass the previous accumulation of merit immeasurably and boundlessly. ‘Subhuti! If in a land there is this Dharma teaching, explained to others, even just four lines of a gatha, know that this place is a stupa (cetiya), and all gods, humans, and asuras should make offerings.’ --------------------------------------------------------------------------------