Chinese
、人、阿苏罗等，皆应右绕而为敬礼；何况尽能受持读诵，当知是人则为最上第一希有。又此方所，即为有佛，及尊重弟子。 “妙生！于汝意云何？颇有少法是如来所说不？”妙生言：“不尔，世尊！无有少法是如来所说。” “妙生！三千大千世界所有地尘，是为多不？”妙生言：“甚多，世尊！何以故？诸地尘，佛说非尘，故名地尘。此诸世界，佛说非界，故名世界。” “妙生！于汝意云何？可以三十二大丈夫相观如来不？”妙生言：“不尔，世尊！不应以三十二相观于如来。何以故？三十二相，佛说非相，是故说为大丈夫相。” “妙生！若有男子女人，以弶伽河沙等身命布施；若复有人，于此经中受持一颂，并为他说，其福胜彼无量无数。” 尔时，妙生闻说是经，深解义趣，涕泪悲泣而白佛言：“希有！世尊！我从生智以来，未曾得闻如是深经。世尊！当何名此经？我等云何奉持？” 佛告妙生：“是经名为‘般若波罗蜜多’，如是应持。何以故？佛说般若波罗蜜多，则非般若波罗蜜多。” “世尊！若复有人，闻说是经生实想者，当知是人最上希有。世尊！此实想者，即非实想，是故如来说名实想、实想。世尊！我闻是经，心生信解，未为希有。若当来 现代汉语译本 天、人、阿修罗（Asura，一种神祇）等，都应该右绕佛像以示敬礼；更何况那些能够完全接受、持诵这部经的人，应当知道这些人是最殊胜、第一稀有的。而且这个地方，就等同于有佛存在，以及受到尊敬的弟子存在。 ‘妙生（妙生，佛陀的弟子）！你认为如何？有没有任何法是如来说的？’妙生说：‘不是的，世尊！没有任何法是如来说的。’ ‘妙生！三千大千世界所有地上的微尘，是多还是不多？’妙生说：‘非常多，世尊！为什么呢？因为这些微尘，佛说它不是真正的微尘，所以才叫做地上的微尘。这些世界，佛说它不是真正的界限，所以才叫做世界。’ ‘妙生！你认为如何？可以用佛的三十二大丈夫相来观察如来吗？’妙生说：‘不是的，世尊！不应该用三十二相来观察如来。为什么呢？因为这三十二相，佛说它不是真正的相，所以才说是大丈夫相。’ ‘妙生！如果有男子女人，用像恒河沙一样多的身命来布施；如果又有人，从这部经中接受并持诵一句偈，并且为他人解说，他的福德胜过前者，无量无数。’ 当时，妙生听闻这部经，深刻理解了其中的含义，悲伤地流着眼泪对佛说：‘稀有啊！世尊！我自从有了智慧以来，从未听闻过如此深奥的经典。世尊！这部经应当叫什么名字？我们应当如何奉持？’ 佛告诉妙生：‘这部经名为‘般若波罗蜜多（Prajnaparamita，智慧到彼岸）’，应当这样奉持。为什么呢？因为佛说般若波罗蜜多，它就不是真正的般若波罗蜜多。’ ‘世尊！如果有人，听闻这部经后产生真实的执着，应当知道这个人是最殊胜稀有的。世尊！这种真实的执着，就不是真正的执着，所以如来说它叫做真实的执着、真实的执着。世尊！我听闻这部经，心中产生信解，还算不上稀有。如果当来
English
English version Gods, humans, Asuras (a type of deity), and others should circumambulate the Buddha image to show respect; how much more so those who can fully receive, uphold, and recite this sutra, it should be known that these people are the most supreme and rare. Moreover, this place is equivalent to having the Buddha present, as well as respected disciples. 'Wonderful Being (a disciple of the Buddha)! What do you think? Is there any Dharma that the Tathagata has spoken?' Wonderful Being said, 'No, World Honored One! There is no Dharma that the Tathagata has spoken.' 'Wonderful Being! The dust of all the lands in the three thousand great thousand worlds, is it much or not much?' Wonderful Being said, 'Very much, World Honored One! Why is that? Because these dust particles, the Buddha says they are not true dust, therefore they are called dust of the land. These worlds, the Buddha says they are not true boundaries, therefore they are called worlds.' 'Wonderful Being! What do you think? Can the Tathagata be observed by the thirty-two marks of a great man?' Wonderful Being said, 'No, World Honored One! The Tathagata should not be observed by the thirty-two marks. Why is that? Because these thirty-two marks, the Buddha says they are not true marks, therefore they are called the marks of a great man.' 'Wonderful Being! If there are men and women who give away their lives as numerous as the sands of the Ganges River; and if there is another person who receives and upholds one verse from this sutra, and explains it to others, their merit surpasses the former, immeasurably and countless.' At that time, Wonderful Being, having heard this sutra, deeply understood its meaning, and with tears of sorrow, said to the Buddha, 'Rare indeed! World Honored One! Since I have had wisdom, I have never heard such a profound sutra. World Honored One! What should this sutra be called? How should we uphold it?' The Buddha told Wonderful Being, 'This sutra is called 'Prajnaparamita (Perfection of Wisdom)', it should be upheld in this way. Why is that? Because the Buddha says Prajnaparamita, it is not true Prajnaparamita.' 'World Honored One! If there is someone who, after hearing this sutra, develops a real attachment, it should be known that this person is the most supreme and rare. World Honored One! This real attachment is not a true attachment, therefore the Tathagata calls it real attachment, real attachment. World Honored One! I have heard this sutra, and faith and understanding have arisen in my heart, it is not yet considered rare. If in the future' --------------------------------------------------------------------------------
Chinese
世，有闻是经，能受持者，是人则为第一希有。何以故？彼人无我想、众生想、寿者想、更求趣想。所以者何？世尊！我想、众生想、寿者想、更求趣想，即是非想。所以者何？诸佛世尊离诸想故。” “妙生！如是，如是！若复有人，得闻是经，不惊不怖不畏，当知是人第一希有。何以故？妙生！此最胜波罗蜜多，是如来所说诸波罗蜜多。如来说者，即是无边佛所宣说，是故名为最胜波罗蜜多。 “妙生！如来说忍辱波罗蜜多，即非忍辱波罗蜜多。何以故？如我昔为羯陵伽王割截支体时，无我想、众生想、寿者想、更求趣想。我无是想，亦非无想。所以者何？我有是想者，应生瞋恨。妙生！又念过去于五百世，作忍辱仙人，我于尔时，无如是等想。是故应离诸想，发趣无上菩提之心，不应住色、声、香、味、触、法，都无所住而生其心；不应住法，不应住非法，应生其心。何以故？若有所住，即为非住。是故佛说：‘菩萨应无所住而行布施。’ “妙生！菩萨为利益一切众生，应如是布施。此众生想，即为非想；彼诸众生，即非众生。何以故？诸佛如来离诸想故。妙生！如来是实语者，如语者，不诳语者，不异语者。 “妙生！如来所证法及所说法，此即非实非妄。妙生！若菩萨心住于事 现代汉语译本： ‘世尊，如果有人听闻这部经，能够接受并奉持，这个人就是第一稀有。为什么呢？因为这个人没有我相（执着于自我的观念）、众生相（执着于众生的观念）、寿者相（执着于寿命的观念）、更求趣相（执着于追求某种境界的观念）。这是为什么呢？世尊！我相、众生相、寿者相、更求趣相，这些都不是真实的观念。为什么呢？因为诸佛世尊已经远离了这些执着。’ ‘妙生（须菩提的别名）！是的，是的！如果有人听闻这部经，不感到惊讶、不感到恐惧、不感到畏惧，应当知道这个人是第一稀有。为什么呢？妙生！这部最殊胜的波罗蜜多（到达彼岸的方法），是如来所说的所有波罗蜜多中最殊胜的。如来说的，就是无量佛所宣说的，所以称为最殊胜的波罗蜜多。’ ‘妙生！如来说的忍辱波罗蜜多，实际上不是忍辱波罗蜜多。为什么呢？就像我过去被羯陵伽王割截身体的时候，我没有我相、众生相、寿者相、更求趣相。我没有这些执着，也不是没有想法。为什么呢？如果我有这些执着，就会产生嗔恨。妙生！我又想起过去五百世，我作为忍辱仙人，那时我也没有这些执着。所以应当远离这些执着，发起追求无上菩提（觉悟）的心，不应该执着于色、声、香、味、触、法，应该没有任何执着而生起这种心；不应该执着于法，不应该执着于非法，应该生起这种心。为什么呢？如果有所执着，就不是真正的无执着。所以佛说：‘菩萨应该没有任何执着而行布施。’ ‘妙生！菩萨为了利益一切众生，应该这样布施。这种众生相，实际上不是真实的观念；那些众生，实际上也不是真实的众生。为什么呢？因为诸佛如来已经远离了这些执着。妙生！如来是说真话的人，说如实话的人，不说谎话的人，不说异样话的人。’ ‘妙生！如来所证悟的法以及所说的法，都不是真实也不是虚妄的。妙生！如果菩萨的心执着于事物’
English
English version: 'World Honored One, if there are those who, having heard this sutra, can receive and uphold it, these people are the most rare and extraordinary. Why is that? Because these people have no concept of self (the attachment to the idea of a self), no concept of beings (the attachment to the idea of living beings), no concept of a life span (the attachment to the idea of a life span), and no concept of seeking further progress (the attachment to the idea of seeking a certain state). Why is that? World Honored One! The concept of self, the concept of beings, the concept of a life span, and the concept of seeking further progress, these are not real concepts. Why is that? Because all the Buddhas, the World Honored Ones, have already departed from these attachments.' 'Subhuti (another name for Miaosheng)! It is so, it is so! If there are those who, having heard this sutra, are not startled, not frightened, and not afraid, you should know that these people are the most rare and extraordinary. Why is that? Subhuti! This most supreme Paramita (method of reaching the other shore), is the most supreme of all Paramitas spoken by the Tathagata. What the Tathagata speaks is what the countless Buddhas have proclaimed, therefore it is called the most supreme Paramita.' 'Subhuti! The Paramita of Patience that the Tathagata speaks of is actually not the Paramita of Patience. Why is that? Just like when I was formerly having my limbs cut off by King Kalinga, I had no concept of self, no concept of beings, no concept of a life span, and no concept of seeking further progress. I had no such attachments, nor was I without thoughts. Why is that? If I had these attachments, I would have generated anger. Subhuti! I also recall that in the past five hundred lives, I was a Rishi of Patience, and at that time, I had no such attachments. Therefore, one should depart from these attachments, and generate the mind of seeking supreme Bodhi (enlightenment), one should not be attached to form, sound, smell, taste, touch, or dharma, one should generate this mind without any attachment; one should not be attached to dharma, one should not be attached to non-dharma, one should generate this mind. Why is that? If there is any attachment, then it is not true non-attachment. Therefore, the Buddha said: 'Bodhisattvas should practice giving without any attachment.' 'Subhuti! Bodhisattvas, for the benefit of all beings, should give in this way. This concept of beings is actually not a real concept; those beings are actually not real beings. Why is that? Because all the Buddhas, the Tathagatas, have already departed from these attachments. Subhuti! The Tathagata is a speaker of truth, a speaker of reality, a speaker of non-falsehood, a speaker of non-difference.' 'Subhuti! The dharma that the Tathagata has realized and the dharma that he speaks are neither real nor unreal. Subhuti! If a Bodhisattva's mind is attached to things' --------------------------------------------------------------------------------
Chinese
而行布施，如人入闇，则无所见。若不住事而行布施，如人有目，日光明照，见种种色，是故菩萨不住于事应行其施。 “妙生！若有善男子、善女人，能于此经受持读诵，为他演说。如是之人，佛以智眼悉知悉见，当生当摄无量福聚。 “妙生！若有善男子、善女人，初日分以弶伽河沙等身布施，中日分复以弶伽河沙等身布施，后日分亦以弶伽河沙等身布施，如是无量百千万亿劫，以身布施。若复有人，闻此经典，不生毁谤，其福胜彼，何况书写受持读诵，为人解说。 “妙生！是经有不可思议不可称量无边功德，如来为发大乘者说，为发最上乘者说。若有人能受持读诵，广为他说，如来悉知悉见是人皆得成就不可量、不可称、不可思议福业之聚，当知是人则为以肩荷负如来无上菩提。何以故？妙生！若乐小法者，则着我见、众生见、寿者见、更求趣见，是人若能读诵受持此经，无有是处。 “妙生！所在之处若有此经，当知此处则是制底，一切世间天、人、阿苏罗，所应恭敬，作礼围绕，以诸香花供养其处。 “妙生！若有善男子、善女人，于此经典受持读诵演说之时，或为人轻辱。何以故？妙生！当知是人于前世中造诸恶业，应堕恶道，由于现在得遭轻辱，此为善事，能尽恶业 现代汉语译本：如果执着于事物而行布施，就像人进入黑暗中，什么也看不见。如果不住着于事物而行布施，就像人有眼睛，在阳光照耀下，能看见各种各样的颜色。所以，菩萨不应执着于事物而行布施。 妙生（佛弟子名）！如果有善男子、善女人，能够受持、读诵这部经，并为他人演说，这样的人，佛以智慧之眼完全知晓和看见，他们将获得无量的福德积聚。 妙生！如果有善男子、善女人，在早晨用恒河沙数那么多的身体布施，中午又用恒河沙数那么多的身体布施，晚上也用恒河沙数那么多的身体布施，这样经过无量百千万亿劫，都用身体布施。如果有人听闻这部经典，不生毁谤，他的福德胜过前者，更何况是书写、受持、读诵，并为他人解说。 妙生！这部经有不可思议、不可称量、无边的功德，如来是为发大乘心的人说，为发最上乘心的人说。如果有人能够受持、读诵，并广泛地为他人宣说，如来完全知晓和看见这个人，他们都将成就不可量、不可称、不可思议的福德积聚。应当知道，这个人就是以肩膀承担着如来无上的菩提。为什么呢？妙生！如果喜欢小乘佛法的人，就会执着于我见、众生见、寿者见、更求趣见，这样的人如果能读诵受持这部经，是不可能的。 妙生！任何地方如果有这部经，应当知道这个地方就是佛塔（制底，佛塔的另一种称呼），一切世间的天人、阿修罗（阿苏罗，一种神道生物），都应当恭敬，作礼围绕，用各种香花供养这个地方。 妙生！如果有善男子、善女人，在受持、读诵、演说这部经典的时候，或者被人轻视侮辱。为什么呢？妙生！应当知道这个人前世造作了各种恶业，本应堕入恶道，由于现在遭受轻视侮辱，这是好事，能够消除恶业。