Chinese
“如来有佛眼不？”“如是，世尊！如来有佛眼。” “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，随诸河沙，有尔所世界，是为多不？”妙生言：“甚多，世尊！” “妙生！此世界中所有众生，种种性行，其心流转，我悉了知。何以故？妙生！心陀罗尼者，如来说为无持，由无持故，心遂流转。何以故？妙生！过去心不可得，未来心不可得，现在心不可得。 “妙生。于汝意云何？若人以满三千大千世界七宝布施，是人得福多不？”妙生言：“甚多，世尊！” “妙生！若此福聚是福聚者，如来则不说为福聚、福聚。 “妙生！于汝意云何？可以色身圆满观如来不？”“不尔，世尊！不应以色身圆满观于如来。何以故？色身圆满、色身圆满者，如来说非圆满，是故名为色身圆满。” “妙生！可以具相观如来不？”“不尔，世尊！不应以具相观于如来。何以故？诸具相者，如来说非具相，是故如来说名具相。” “妙生！于汝意云何？如来作是念：‘我说法。’耶？汝勿作是见。若言：‘如来有所说法。’者，则为谤我。何以故？言说法、说法者，无法可说，是名说法。” 妙生白佛言：“世尊！于当来世，颇有众生，闻说 现代汉语译本 ‘如来有佛眼吗？’‘是的，世尊！如来有佛眼。’ ‘妙生！你认为如何？如果恒河中有如沙子般多的沙粒，又有如这些沙粒数量的恒河，随着每条河的沙子，有如此多的世界，这算多吗？’妙生说：‘非常多，世尊！’ ‘妙生！这些世界中所有众生，他们的各种习性和行为，他们的心念流转，我完全知晓。为什么呢？妙生！心陀罗尼（心之总持）这种东西，如来说它是无所执持的，因为无所执持，心才得以流转。为什么呢？妙生！过去的心不可得，未来的心不可得，现在的心也不可得。’ ‘妙生，你认为如何？如果有人用充满三千大千世界的七宝来布施，这个人得到的福报多吗？’妙生说：‘非常多，世尊！’ ‘妙生！如果这福聚是真实的福聚，如来就不会说它是福聚、福聚了。’ ‘妙生！你认为可以用圆满的色身来观察如来吗？’‘不，世尊！不应该用圆满的色身来观察如来。为什么呢？色身圆满、色身圆满，如来说它不是圆满，所以才称为色身圆满。’ ‘妙生！可以用具足的相貌来观察如来吗？’‘不，世尊！不应该用具足的相貌来观察如来。为什么呢？那些具足的相貌，如来说它们不是具足的相貌，所以如来说名为具足相貌。’ ‘妙生！你认为如何？如来会这样想：‘我在说法。’吗？你不要这样认为。如果说：‘如来有所说法。’，那就是诽谤我。为什么呢？说说法、说法，其实是无任何法可说，这才是真正的说法。’ 妙生对佛说：‘世尊！在未来的世代，会有众生，听到这样的说法，
English
English version 'Does the Tathagata have a Buddha eye?' 'Yes, World Honored One! The Tathagata has a Buddha eye.' 'Subhuti, what do you think? If there were as many grains of sand in the Ganges River as there are, and then as many Ganges Rivers as there are grains of sand, and with each grain of sand in each river, there were that many worlds, would that be many?' Subhuti said, 'Very many, World Honored One!' 'Subhuti, all the various natures and behaviors of all beings in these worlds, and the flow of their minds, I fully understand. Why is that? Subhuti, the mind dharani (the total holding of the mind), the Tathagata says it is without holding, and because of this lack of holding, the mind flows. Why is that? Subhuti, the past mind cannot be obtained, the future mind cannot be obtained, and the present mind cannot be obtained.' 'Subhuti, what do you think? If someone were to give away the seven treasures filling the three thousand great thousand worlds, would that person gain much merit?' Subhuti said, 'Very much, World Honored One!' 'Subhuti, if this accumulation of merit were a true accumulation of merit, the Tathagata would not call it an accumulation of merit, an accumulation of merit.' 'Subhuti, what do you think? Can the Tathagata be observed by a perfect physical body?' 'No, World Honored One! The Tathagata should not be observed by a perfect physical body. Why is that? A perfect physical body, a perfect physical body, the Tathagata says it is not perfect, therefore it is called a perfect physical body.' 'Subhuti, can the Tathagata be observed by complete characteristics?' 'No, World Honored One! The Tathagata should not be observed by complete characteristics. Why is that? Those complete characteristics, the Tathagata says they are not complete characteristics, therefore the Tathagata calls them complete characteristics.' 'Subhuti, what do you think? Does the Tathagata have this thought: 'I am teaching the Dharma?' You should not think this way. If you say, 'The Tathagata has something to teach,' that is slandering me. Why is that? Saying teaching the Dharma, teaching the Dharma, there is actually no Dharma to be taught, this is the true teaching of the Dharma.' Subhuti said to the Buddha, 'World Honored One! In future generations, will there be beings who, upon hearing such teachings, -------------------------------------------------------------------------------- 是经，生信心不？”
Chinese
佛告妙生：“有生信者，彼非众生，非非众生。何以故？众生、众生者，如来说非众生，是名众生。 “妙生！于汝意云何？佛得无上正等觉时，颇有少法所证不？”妙生言：“实无有法是佛所证。” 佛告妙生：“如是，如是！此中无有少法可得，故名无上正等菩提。妙生！是法平等，无有高下，故名无上正等菩提。以无我、无众生、无寿者、无更求趣性，其性平等，故名无上正等菩提。一切善法皆正觉了，故名无上正等正觉。妙生！善法者，如来说为非法，故名善法。 “妙生！若三千大千世界中，所有诸妙高山王，如是等七宝聚，有人持用布施。若复有人，于此经中，乃至一四句颂，若自受持，及为他说。以前福聚比此福聚，假令分此以为百分，彼亦不能及一分，或千分亿分算分势分数分因分，乃至譬喻亦不能及一。 “妙生！于汝意云何？如来度众生不？汝莫作是见：‘如来度众生。’何以故？曾无有一众生是如来度者。若有众生是如来度者，如来则有我见、众生见、寿者见、更求趣见。妙生！我等执者，如来说为非执，而诸愚夫妄为此执。妙生！愚夫众生，如来说为非生，故名愚夫众生。 “妙生！于汝意云何？应以具相观如来不？”“不尔， 现代汉语译本：‘这部经，能生起信心吗？’ 佛陀告诉妙生：‘有生起信心的人，他们既不是众生，也不是非众生。为什么呢？因为所谓的众生，如来说他们不是真正的众生，只是名为众生。’ ‘妙生！你认为如何？佛陀证得无上正等觉时，是否有少许法是所证得的呢？’妙生回答说：‘实际上没有任何法是佛陀所证得的。’ 佛陀告诉妙生：‘是的，是的！这里没有任何少许的法可以获得，所以称为无上正等菩提（anuttara-samyak-sambodhi，无上正等觉）。妙生！此法是平等的，没有高下之分，所以称为无上正等菩提。因为它无我（anatman），无众生（sattva），无寿者（jiva），无更求趣性，其性平等，所以称为无上正等菩提。一切善法都已正确觉悟，所以称为无上正等正觉。妙生！所谓的善法，如来说它们不是真正的法，所以称为善法。’ ‘妙生！如果三千大千世界中，所有像妙高山王（Sumeru，须弥山）一样的七宝堆积，有人拿来布施。如果另有人，从这部经中，哪怕只受持一四句偈，或者为他人解说。以前者的福德和后者的福德相比，即使把前者分成一百份，后者也远远超过一份，或者千分、亿分、算分、势分数分、因分，甚至用譬喻也无法比拟。’ ‘妙生！你认为如何？如来度化众生吗？你不要这样认为：‘如来度化众生。’为什么呢？因为从来没有一个众生是被如来度化的。如果有众生是被如来度化的，如来就有了我见（atman-drsti）、众生见（sattva-drsti）、寿者见（jiva-drsti）、更求趣见。妙生！我们所执着的，如来说那不是执着，而那些愚痴的人却妄自执着。妙生！所谓的愚痴众生，如来说他们不是真正的众生，所以称为愚痴众生。’ ‘妙生！你认为如何？应该以具足相貌来观察如来吗？’‘不应该，
English
English version: ‘Is this sutra, does it generate faith?’ The Buddha told Myosheng: ‘Those who generate faith, they are neither sentient beings nor non-sentient beings. Why? Because what is called sentient beings, the Tathagata says they are not truly sentient beings, they are merely named sentient beings.’ ‘Myosheng! What do you think? When the Buddha attained Anuttara-samyak-sambodhi (unexcelled complete enlightenment), was there any dharma that was attained?’ Myosheng replied: ‘In reality, there is no dharma that the Buddha attained.’ The Buddha told Myosheng: ‘So it is, so it is! There is not a single dharma to be obtained here, therefore it is called Anuttara-samyak-sambodhi. Myosheng! This dharma is equal, without high or low, therefore it is called Anuttara-samyak-sambodhi. Because it is without self (anatman), without sentient beings (sattva), without a life span (jiva), without seeking further, its nature is equal, therefore it is called Anuttara-samyak-sambodhi. All good dharmas are correctly awakened, therefore it is called Anuttara-samyak-sambodhi. Myosheng! What is called good dharma, the Tathagata says they are not truly dharma, therefore they are called good dharma.’ ‘Myosheng! If in the three thousand great thousand worlds, all the seven treasures piled up like Mount Sumeru (Sumeru, the king of mountains), and someone used them for giving. If another person, from this sutra, even just upholds one four-line verse, or explains it to others. Comparing the former merit with the latter merit, even if the former is divided into one hundred parts, the latter far exceeds one part, or a thousandth, a millionth, a counting part, a force part, a cause part, even using metaphors cannot compare.’ ‘Myosheng! What do you think? Does the Tathagata liberate sentient beings? You should not think like this: ‘The Tathagata liberates sentient beings.’ Why? Because there has never been a sentient being that is liberated by the Tathagata. If there were sentient beings liberated by the Tathagata, the Tathagata would have a self-view (atman-drsti), a sentient being view (sattva-drsti), a life span view (jiva-drsti), and a seeking further view. Myosheng! What we are attached to, the Tathagata says that is not attachment, but those foolish people falsely cling to it. Myosheng! What is called foolish sentient beings, the Tathagata says they are not truly sentient beings, therefore they are called foolish sentient beings.’ ‘Myosheng! What do you think? Should the Tathagata be viewed by his complete marks?’ ‘No, -------------------------------------------------------------------------------- 世尊！不应以具相观于如来。”
Chinese
“妙生！若以具相观如来者，转轮圣王应是如来，是故不应以具相观于如来，应以诸相非相观于如来。” 尔时，世尊而说颂曰： “若以色见我， 以音声求我， 是人起邪观， 不能当见我。 应观佛法性， 即导师法身， 法性非所识， 故彼不能了。 “妙生！‘诸有发趣菩萨乘者，其所有法是断灭不？’汝莫作是见。何以故？趣菩萨乘者，其法不失。 “妙生！若有男子、女人，以满弶伽河沙世界七宝布施。若复有人，于无我理、不生法中，得忍解者，所生福聚，极多于彼无量无数。 “妙生！菩萨不应取其福聚。”妙生言：“菩萨岂不取福聚耶？” 佛告妙生：“是应正取，不应越取，是故说取。 “妙生！如有说言：‘如来若来若去、若坐若卧。’者，是人不解我所说义。何以故？妙生！都无去来，故名如来。 “妙生！若有男子、女人，以三千大千世界土地碎为墨尘。妙生！于汝意云何？是极微聚，宁为多不？”妙生言：“甚多，世尊！何以故？若聚性是实者，如来不说为极微聚极微聚。何以故？极微聚者，世尊说为非极微聚，故名极微聚。世尊！如来所说三千大千世界，说为非世界，故名三千 现代汉语译本： “世尊！不应该通过外在的形相来观察如来（Tathagata，佛的称号）。” “妙生（Miao Sheng，菩萨名）！如果通过外在的形相来观察如来，那么转轮圣王（Chakravartin，拥有统治世界的理想君主）也应该被认为是如来。因此，不应该通过外在的形相来观察如来，而应该通过观察诸相的非相（即超越一切表象的实相）来观察如来。” 这时，世尊说了偈颂： ‘如果通过外在的色相来看我， 通过声音来寻求我， 这个人会产生错误的见解， 不能真正见到我。 应该观察佛法的本性， 那就是导师的法身（Dharmakaya，佛的真身）， 法性不是可以通过感官认识的， 所以他们不能理解。’ “妙生！‘那些发愿进入菩萨乘（Bodhisattva-yana，追求成佛的道路）的人，他们所修的法会断灭吗？’你不要这样认为。为什么呢？因为进入菩萨乘的人，他们所修的法不会消失。” “妙生！如果有男子或女人，用装满恒河沙数世界的七宝（七种珍宝）来布施。如果另有人，对于无我（anatman，没有永恒不变的自我）的道理、不生法（anutpada-dharma，不生不灭的真理）能够忍可理解，那么他所产生的福德，比前者多出无量无数倍。” “妙生！菩萨不应该执着于福德的积累。”妙生说：“菩萨难道不应该积累福德吗？” 佛告诉妙生：“应该正确地积累福德，但不应该执着于福德，所以说要积累。” “妙生！如果有人说：‘如来有来有去，有坐有卧。’这个人不理解我所说的含义。为什么呢？妙生！如来根本没有来去，所以称为如来。” “妙生！如果有男子或女人，把三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙观中的一个大世界）的土地都磨成墨尘。妙生！你认为怎么样？这些极微小的尘埃，是多还是不多？”妙生说：“非常多，世尊！为什么呢？如果这些尘埃的自性是真实的，如来就不会说它们是极微小的尘埃。为什么呢？世尊说极微小的尘埃不是真正的极微尘埃，所以才称为极微尘埃。世尊！如来说的三千大千世界，也说它不是真正的世界，所以才称为三千大千世界。”
English
English version: ‘World-Honored One! One should not observe the Tathagata (Buddha's title) by means of physical characteristics.’ ‘Miao Sheng (Miao Sheng, name of a Bodhisattva)! If one were to observe the Tathagata by means of physical characteristics, then a Chakravartin (ideal universal ruler) should also be considered a Tathagata. Therefore, one should not observe the Tathagata by means of physical characteristics, but should observe the Tathagata by observing the non-characteristics of all characteristics (i.e., the true reality beyond all appearances).’ At that time, the World-Honored One spoke in verse: ‘If one sees me by form, And seeks me by sound, That person has wrong views, And cannot truly see me. One should observe the nature of the Dharma, Which is the Dharmakaya (Buddha's true body) of the guide, The nature of Dharma is not knowable by the senses, Therefore, they cannot understand.’ ‘Miao Sheng! ‘Those who have set forth on the Bodhisattva-yana (path to Buddhahood), will their practices be annihilated?’ You should not hold such a view. Why? Because those who have set forth on the Bodhisattva-yana, their practices will not be lost.’ ‘Miao Sheng! If there is a man or woman who gives as alms the seven treasures (seven kinds of precious gems) filling as many worlds as there are sands in the Ganges River. If another person, for the principle of no-self (anatman, no permanent self), and the unarisen dharma (anutpada-dharma, the truth of non-arising and non-ceasing), can gain acceptance and understanding, then the merit they generate is immeasurably greater than the former.’ ‘Miao Sheng! A Bodhisattva should not be attached to the accumulation of merit.’ Miao Sheng said, ‘Should a Bodhisattva not accumulate merit?’ The Buddha told Miao Sheng, ‘One should accumulate merit correctly, but one should not be attached to merit, therefore it is said to accumulate.’ ‘Miao Sheng! If someone says, ‘The Tathagata comes and goes, sits and lies down,’ that person does not understand the meaning of what I have said. Why? Miao Sheng! The Tathagata has no coming or going at all, therefore is called Tathagata.’ ‘Miao Sheng! If there is a man or woman who grinds the land of the Trisahasra-Mahasahasra-lokadhatu (a great world in Buddhist cosmology) into ink dust. Miao Sheng! What do you think? Are these extremely fine dust particles many or not many?’ Miao Sheng said, ‘Very many, World-Honored One! Why? If the nature of these dust particles were real, the Tathagata would not say that they are extremely fine dust particles. Why? The World-Honored One said that extremely fine dust particles are not truly extremely fine dust particles, therefore they are called extremely fine dust particles. World-Honored One! The Trisahasra-Mahasahasra-lokadhatu that the Tathagata speaks of, is also said not to be a real world, therefore it is called Trisahasra-Mahasahasra-lokadhatu.’ --------------------------------------------------------------------------------