Chinese
在无住。诸未来尽不可得，是亦无尽，又现在者，已归于尽，而无所住，亦不可尽。” 须菩提答曰：“唯，族姓子！我不堪任发遣诸问，日时且中，余有少许食时欲到，今欲分卫将无失时。” 时族姓子有三昧，名普周佛土妙华，以是三昧而以正受。其族姓子这三昧已，遥见须菩提，其身现在一切十方不可计限诸佛国土，住于佛边而住侍焉。在于彼土，犹如日出照于天下，或旦食时未至日中，或过早食，或不复久旦至食时造立日中，或挝揵[木*迟]时，或施坐饭食，或以住立现取钵洒，或在佛土游行分卫。这日中时，或现晡时，或在初夜，或以夜半，或已向晓，或有佛土无有日月，众生人物各有光明，所现功德巍巍如是。 于时族姓子，谓尊者须菩提：“仁者何时当就食乎？且观今时日在何所？” 须菩提答曰：“族姓子！今不是时不应饭食，在余佛国亦不得时。” 时族姓子，即如其像三昧正受显示神足，使日还东如日早食，谓须菩提：“贤者且观！其时极早，是故贤者，恣安所审坐自服食。” 须菩提答曰：“今我属累问族姓子！名曰何等？” “唯，须菩提！我之名号，又当启问于佛世尊，而见发遣。唯，须菩提！一切诸名皆无有名。所以者何？一切诸名悉从 现代汉语译本： '不住于任何地方。所有未来的终结都是不可得的，因为它们也是没有尽头的。而现在的事物，已经归于终结，没有停留之处，也是不可穷尽的。' 须菩提回答说：'是的，族姓子（Kulaputra，指善男子）！我无法胜任回答您提出的所有问题，时间也快到中午了，我还有一点点用斋饭的时间快到了，现在想要去乞食，恐怕会错过时间。' 当时，这位族姓子有一种三昧（Samadhi，禅定），名为普周佛土妙华（Puzhou Fotu Miaohua），他以这种三昧进入正受（Samapatti，正定）。这位族姓子进入三昧后，遥遥看见须菩提，他的身体显现在一切十方不可计数的诸佛国土中，住在佛的身边侍奉着。在那些国土中，须菩提的显现犹如太阳照耀天下，或者有的地方是早饭时间还没到中午，或者已经过了早饭时间，或者离早饭时间不远快到中午，或者敲打犍椎（Gandi，报时用的木制或金属器具）的时候，或者布施座位饭食的时候，或者站立着现取钵盂洒水的时候，或者在佛土中乞食的时候。有的地方是中午时分，有的地方显现为傍晚时分，有的地方是初夜，有的地方是半夜，有的地方已经快到黎明，或者有的佛土没有日月，众生各自有光明，所显现的功德是如此的巍峨。 当时，这位族姓子对尊者须菩提说：'仁者您什么时候用斋饭呢？请看看现在太阳在什么地方？' 须菩提回答说：'族姓子！现在不是吃饭的时间，在其他的佛国也没有到吃饭的时间。' 当时，这位族姓子，就如他所显现的形象，以三昧正受显示神通，使太阳回到东方，如同早饭的时间一样，对须菩提说：'贤者请看！时间还很早，所以贤者，请随意安稳地坐下来自己吃饭吧。' 须菩提回答说：'现在我请问族姓子！您的名字叫什么？' '是的，须菩提！我的名字，应当去请问佛世尊，然后由他来告知。是的，须菩提！一切诸名都没有真正的名字。为什么呢？一切诸名都从...'
English
English version: 'Without dwelling. All future ends are unattainable, as they are also without end. And the present, having returned to its end, has no place to dwell and is also inexhaustible.' Subhuti replied: 'Yes, Kulaputra (a man of good family)! I am not capable of answering all the questions you have raised. It is almost noon, and I have a little time left for my meal. I want to go begging for food now, lest I miss the time.' At that time, this Kulaputra had a Samadhi (meditative state) called Universally Illuminating the Buddha Lands with Wonderful Flowers (Puzhou Fotu Miaohua). He entered into Samapatti (perfect concentration) with this Samadhi. Having entered this Samadhi, the Kulaputra saw Subhuti from afar. His body was present in all the countless Buddha lands in the ten directions, dwelling by the Buddha's side and attending to him. In those lands, Subhuti's appearance was like the sun shining upon the world, or in some places it was before the morning meal and not yet noon, or it was after the morning meal, or it was not long before the morning meal and close to noon, or it was the time to strike the Gandi (a wooden or metal instrument used to announce the time), or it was the time to offer seats and food, or it was the time to stand and take the alms bowl to sprinkle water, or it was the time to beg for food in the Buddha lands. In some places it was noon, in some places it appeared as evening, in some places it was the early night, in some places it was midnight, in some places it was almost dawn, or in some Buddha lands there were no sun and moon, and all beings had their own light. The merits manifested were so majestic. At that time, this Kulaputra said to the Venerable Subhuti: 'When will you have your meal, Venerable One? Please look at where the sun is now.' Subhuti replied: 'Kulaputra! Now is not the time to eat, and it is not yet time to eat in other Buddha lands either.' At that time, this Kulaputra, just as he appeared, displayed his supernatural powers through Samapatti, causing the sun to return to the east, as if it were the time for the morning meal, and said to Subhuti: 'Virtuous One, please look! It is very early, so Virtuous One, please sit down comfortably and eat your meal yourself.' Subhuti replied: 'Now I ask you, Kulaputra! What is your name?' 'Yes, Subhuti! My name should be asked of the Buddha, the World Honored One, and then he will tell you. Yes, Subhuti! All names have no real name. Why? All names come from...' --------------------------------------------------------------------------------
Chinese
思想不真虚伪，其所妄想亦悉不真无有名号，当作是说一切本无。” 须菩提曰：“又，族姓子！其一切智亦假号耳，因思想有而不真正。何谓一切智？名号因想而兴不真正也。所以者何？以一切智不可限量，亦假号耳，各各游行于诸佛国，又无本末。” 须菩提问：“何谓，族姓子！一切智不可限量而假号耳？” 其女答曰：“唯，须菩提！一切智光普照佛土。何谓一切智摄取佛土？何谓一切智摄取一切智？何谓普智光明所照？何谓消垢？何谓普现诸义？何谓为上？何谓为大？何谓目见？何谓持难？何谓大舍？何谓须菩提佛土大施？何谓佛国名曰假号别诸相字？假使须菩提，其一切智不可限量假号者也，如是色像各各如是名号无量，如其名色无量难限，痛想行识不可限量，阴种诸入意止意断，神足根力觉意八道亦不可量，皆假号耳，一切道品诸法如是。诸佛国土各各不可限量，悉假号矣，何所真号？以是之故，唯，须菩提！当作是观，一切诸名皆无有名，因其思想悉非真正，若宣名号亦由思想，而有是辞皆悉本无。” 尔时，须菩提问族姓子：“仁者善利加益一切，罗阅祇长者梵志，致如是比，众祐居士皆蒙济度？” “又，须菩提尊者知之，所谓众祐为何谓也？” 须菩提 现代汉语译本： ‘如果思想不真实而虚伪，那么他所妄想的一切也都是不真实的，没有真实的名号，应当这样说，一切本来就是空无。’ 须菩提（Subhuti）说：‘还有，族姓子（kulaputra/kulasunu，贵族之子）！所谓的一切智（sarvajnatā，一切种智）也只是假名而已，因为是因思想而有，并非真正存在。什么叫做一切智？名号因思想而产生，不是真实的。为什么这样说呢？因为一切智是不可度量的，也只是假名而已，各自度量于诸佛国土，又没有本末。’ 须菩提问：‘什么叫做，族姓子！一切智不可度量而只是假名呢？’ 那位女子回答说：‘是的，须菩提！一切智的光明普遍照耀佛土。什么叫做一切智摄取佛土？什么叫做一切智摄取一切智？什么叫做普智光明所照？什么叫做消垢？什么叫做普现诸义？什么叫做为上？什么叫做为大？什么叫做目见？什么叫做持难？什么叫做大舍？什么叫做须菩提佛土大施？什么叫做佛国名号叫做假号，区别各种相的文字？假使须菩提，其一切智不可度量，只是假名而已，像这样色像各自如此，名号无量，如同其名色无量难以限定，痛想行识不可度量，阴、种、诸入、意止、意断、神足、根、力、觉意、八道也不可度量，都是假名而已，一切道品诸法也是如此。诸佛国土各自不可度量，都是假名，哪里有真实的名号呢？因为这个缘故，是的，须菩提！应当这样观察，一切诸名都没有真实的名，因为其思想都不是真正存在的，如果宣说名号也是由于思想，而有这些言辞，一切都是本来空无。’ 这时，须菩提问族姓子：‘仁者善于利益和增加一切，罗阅祇（Rajagrha）长者、梵志（Brahmin），达到如此地步，众祐（Bahujana-hita）居士都蒙受济度吗？’ ‘还有，须菩提尊者要知道，所谓众祐是什么意思呢？’ 须菩提
English
English version: 'If thoughts are untrue and false, then all that he imagines is also untrue, without true names. It should be said that everything is originally empty.' Subhuti said, 'Furthermore, Kulaputra/Kulasunu (son/daughter of a good family)! So-called Sarvajnatā (all-knowingness) is also just a false name, because it exists due to thought and is not truly existent. What is called Sarvajnatā? Names arise from thought and are not true. Why is this so? Because Sarvajnatā is immeasurable and is also just a false name, each measured in the Buddha-lands, and without beginning or end.' Subhuti asked, 'What is it, Kulaputra/Kulasunu! That Sarvajnatā is immeasurable and just a false name?' The woman replied, 'Yes, Subhuti! The light of Sarvajnatā universally illuminates the Buddha-lands. What is called Sarvajnatā embracing the Buddha-lands? What is called Sarvajnatā embracing all-knowingness? What is called the illumination of the light of universal wisdom? What is called eliminating defilements? What is called universally manifesting all meanings? What is called being supreme? What is called being great? What is called seeing with the eyes? What is called upholding difficulties? What is called great renunciation? What is called Subhuti's great giving in the Buddha-land? What is called the Buddha-land's name being called a false name, distinguishing the words of various characteristics? Suppose, Subhuti, that Sarvajnatā is immeasurable and just a false name, like this, forms and appearances are each like this, names are immeasurable, just as their names and forms are immeasurable and difficult to limit, feeling, thought, volition, and consciousness are immeasurable, the skandhas (aggregates), seeds, entrances, cessation of thought, cutting off of thought, supernatural powers, roots, powers, factors of enlightenment, and the eightfold path are also immeasurable, all are false names, all the dharmas of the path are like this. The Buddha-lands are each immeasurable, all are false names, where is there a true name? Because of this reason, yes, Subhuti! It should be observed in this way, all names have no true name, because their thoughts are not truly existent, if names are proclaimed, it is also due to thought, and these words exist, all are originally empty.' At this time, Subhuti asked the Kulaputra/Kulasunu, 'The benevolent one is good at benefiting and increasing all, the elders and Brahmins of Rajagrha have reached such a state, and the lay practitioners of Bahujana-hita (benefit of many people) are all saved?' 'Furthermore, Venerable Subhuti should know, what is the meaning of so-called Bahujana-hita?' Subhuti --------------------------------------------------------------------------------
Chinese
曰：“如我今者当敷演之，其有奉戒遵真正法心定不乱，是则名曰世之众祐。” 答曰：“唯，须菩提！斯等则非真正众祐。如仁所云，若于众生兴大悲哀，众生人物悉不可得，斯等乃是世之众祐，常以一定不断三宝佛法圣众，乃曰众祐，若能消除一切众生尘劳之厄，悉解众结，乃曰众祐。其慧无量智不可尽，乃曰众祐。功德无穷辩才无底法藏无极，乃曰众祐。其等凡夫贤圣之党无有二心，乃曰众祐。” 又曰：“须菩提！众生这睹慧见清净三垢忽化，乃曰众祐。” 尔时，诸天常侍卫须菩提者，欢喜恒随而奉事之，归其威神。彼时得闻众祐训诲，至心和雅，悉发无上正真道意。是诸天众这发心已，稽首自归礼须菩提足，责己悔过：“惟愿仁者，我等遇时。” 族姓子问：“诸天子！今诸天子何故忏悔归须菩提？” 诸天子曰：“族姓子！我之身侍卫须菩提已来十二年，未曾得闻如是像法众祐地说，今这得闻，至心和雅，发无上正真道意，以是之故，我自心念：‘所在土地逮得听服如是像经，亦当承斯众祐之地闻清净行，以是摄护诸菩萨业咸归道法。’” 于是，须菩提劝化诸天所发道心，谓诸天曰：“诸天于今为获善利心入妙法，我亦颁宣当何所作，以自危害违失道心，于一 现代汉语译本 问：‘如果我现在要宣扬这件事，那些持守戒律、遵循真正佛法、心不散乱的人，就可以称作世间的‘众祐’（受到大众护佑的人）吗？’ 答：‘是的，须菩提！但这些人还不是真正的‘众祐’。像你所说的，如果对众生兴起大慈大悲之心，并且认识到众生和万物都是空性的，不可执着的，这样的人才是世间的‘众祐’。他们常常以坚定不移的信心皈依三宝（佛、法、僧），才能称作‘众祐’。如果能够消除一切众生的尘世烦恼，解开所有的束缚，才能称作‘众祐’。他们的智慧无量，智力不可穷尽，才能称作‘众祐’。他们的功德无穷无尽，辩才无碍，拥有无尽的佛法宝藏，才能称作‘众祐’。他们对待凡夫和贤圣没有分别心，才能称作‘众祐’。’ 又说：‘须菩提！众生一旦见到清净的智慧，三毒（贪嗔痴）忽然消散，才能称作‘众祐’。’ 这时，常侍卫在须菩提身边的诸位天人，欢喜地跟随并侍奉他，归顺于他的威德神力。他们当时听闻了关于‘众祐’的教诲，内心平和恭敬，都发起了无上正等正觉的道心。这些天人在发起道心之后，叩拜并归顺于须菩提的脚下，责备自己并忏悔过错：‘希望仁者能够慈悲，让我们有机会跟随您。’ 一位族姓子问道：‘各位天人！现在各位天人为何要忏悔并归顺须菩提呢？’ 诸位天人回答说：‘族姓子！自从我等侍卫须菩提以来已经十二年了，从未听闻过如此殊胜的佛法‘众祐’之说。今天有幸听闻，内心平和恭敬，发起了无上正等正觉的道心。因此，我等心中想到：‘无论在何处，只要能够听闻如此殊胜的经典，也应当凭借这‘众祐’之地，听闻清净的修行，以此来摄护诸位菩萨的修行事业，使其全部归于正道佛法。’’ 于是，须菩提劝导诸位天人所发起的道心，对他们说：‘各位天人现在获得了极大的利益，内心进入了微妙的佛法。我应当如何宣扬，才能不自害，不违背失去道心呢？’