English
English version: ‘Are you an ordinary person or a student?’ Subhuti said, ‘Good man! I am neither an ordinary person nor a student.’ He replied again, ‘I am also like that, neither male nor female.’ Subhuti said, ‘If you are neither male nor female, what name do you hold?’ He replied, ‘Great virtuous Subhuti! You are neither an ordinary person nor a student, so how can you hold a name?’ At that time, the great virtuous Subhuti thought to himself, ‘This wise great Bodhisattva, I should answer that I am an Arhat.’ At that time, the good man knew what the great virtuous Subhuti was thinking and said to the great virtuous Subhuti, ‘Great virtuous one! You should bravely admit that you are an Arhat, do not be afraid to ask questions.’ Subhuti said, ‘Good man! I am an Arhat, all defilements are exhausted.’ He then asked, ‘Great virtuous Subhuti! In the past, present, and future, what defilements have you exhausted? If it is the past, the past is gone, there is nothing to exhaust; if it is the future, the future has not yet arrived, there is also nothing to exhaust; if it is the present, the present does not stay, there is also nothing to exhaust.’ Subhuti said, ‘Good man! I am really not able to argue with you, my time has come, I want to go beg for food, do not let me miss the time.’ At that time, the good man entered the Samadhi of demonstrating all Buddha lands. At that time, the great virtuous Subhuti saw countless Asankhya Buddha lands, some Buddha lands were at sunrise, some Buddha lands were at the time of a small meal, some Buddha lands were at the time of a large meal, some Buddha lands were at the time of striking the Ghandi, some saw monks sitting, some saw monks eating, some saw washing bowls, some saw midday, some saw sunset, some saw after sunset, some saw the sun setting, some saw the first night, some saw the middle night, some saw the last night, some saw no sun and no moon, with their own light shining. At that time, the good man said to the great virtuous Subhuti, ‘Look now! Look now! When do you want to eat? Look now, how much time is left?’ -------------------------------------------------------------------------------- ？”
Chinese
须菩提言：“善男子！我今应以阎浮提时，不以他方佛刹时食。” 尔时，是善男子以神力故，令此日中如小食时，语须菩提言：“大德须菩提！汝观是日为有几时？” 大德须菩提以亲善故，如是问言：“善男子！汝名字何今当说之？”答言：“大德须菩提！用我名为？大德须菩提！汝问世尊，当为汝说。大德！一切名非名。何以故？一切妄想无有实故，若妄想无实，假名相说有。” 须菩提言：“善男子！一切智名亦是妄想不真实耶？” 答言：“大德须菩提！亦是妄想无有实也。何以故？一切智名无量无边，各各佛刹各说异名。” 须菩提言：“善男子！是一切智其名云何？”答言：“大德须菩提！或有佛土，名一切智为分别光，或名遍照，或复名曰示一切智，或名增勇，或名大光，或名现在，或名持地，或名大降伏，或名大普。大德须菩提！如一切智无量名字，色亦如是无量名字，受想行识亦复如是无量名字，诸界诸入、念处正断神足、诸根诸力诸觉诸道，一切助道法，各各佛土无量名字。大德！名有何实？大德须菩提！以是方便，当知一切名字非名，一切名字妄想非实。” 尔时，大德须菩提叹：“王舍城诸大长者婆罗门等，大得善利，有是应供在此宿 须菩提说：‘善男子！我现在应该按照阎浮提（Jambudvipa，我们所居住的这个世界）的时间来进食，而不是按照其他佛国的时间。’ 这时，这位善男子凭借他的神通力，让这一天的时间如同小食时（中午之前）一样。他对须菩提说：‘大德须菩提！您看这太阳，它有几个时间段？’ 大德须菩提因为亲近友善的缘故，这样问道：‘善男子！你的名字是什么？现在应当告诉我。’善男子回答说：‘大德须菩提！问我的名字做什么呢？大德须菩提！您去问世尊（释迦牟尼佛），他会告诉您的。大德！一切名都不是真实的名。为什么呢？因为一切妄想都没有真实性，如果妄想没有真实性，那么假借名相来说有，也是虚假的。’ 须菩提说：‘善男子！一切智（Sarvajna，佛陀的智慧）这个名称也是妄想，不真实的吗？’ 善男子回答说：‘大德须菩提！也是妄想，没有真实性。为什么呢？因为一切智这个名称是无量无边的，各个佛国对于一切智都有不同的称呼。’ 须菩提说：‘善男子！这一切智的名称是什么呢？’善男子回答说：‘大德须菩提！有的佛土，称一切智为分别光，有的称为遍照，有的称为示一切智，有的称为增勇，有的称为大光，有的称为现在，有的称为持地，有的称为大降伏，有的称为大普。大德须菩提！就像一切智有无量的名字一样，色（rupa，物质）也是这样有无量的名字，受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、识（vijnana，认知）也都是这样有无量的名字，诸界（dhatu，构成要素）、诸入（ayatana，感觉器官和对象）、念处（smrtyupasthana，四念处）、正断（samyakprahana，四正勤）、神足（rddhipada，四神足）、诸根（indriya，五根）、诸力（bala，五力）、诸觉（bodhyanga，七觉支）、诸道（marga，八正道），一切助道法，在各个佛土都有无量的名字。大德！名字有什么真实性呢？大德须菩提！用这种方法，应当知道一切名字都不是真实的名，一切名字都是妄想，不是真实的。’ 这时，大德须菩提赞叹说：‘王舍城（Rajagrha，古印度城市）的各位大长者、婆罗门（Brahmana，印度教祭司）等，真是获得了很大的利益，有这样一位应供（值得供养的人）在这里过夜。’
English
Subhuti said, 'Good man! I should now eat according to the time of Jambudvipa (the world we live in), not according to the time of other Buddha-lands.' At that time, that good man, by his supernatural power, made the time of that day like the time of a small meal (before noon). He said to Subhuti, 'Greatly virtuous Subhuti! You see this sun, how many time periods does it have?' Greatly virtuous Subhuti, because of his close friendship, asked, 'Good man! What is your name? You should tell me now.' The good man replied, 'Greatly virtuous Subhuti! What is the use of asking my name? Greatly virtuous Subhuti! You should ask the World Honored One (Sakyamuni Buddha), and he will tell you. Greatly virtuous one! All names are not real names. Why? Because all delusions have no reality. If delusions have no reality, then to speak of existence by borrowing names and forms is also false.' Subhuti said, 'Good man! Is the name Sarvajna (Buddha's wisdom) also a delusion and not real?' The good man replied, 'Greatly virtuous Subhuti! It is also a delusion and has no reality. Why? Because the name Sarvajna is immeasurable and boundless, and each Buddha-land has different names for Sarvajna.' Subhuti said, 'Good man! What is the name of this Sarvajna?' The good man replied, 'Greatly virtuous Subhuti! In some Buddha-lands, Sarvajna is called Distinguishing Light, some call it Universal Illumination, some call it Showing Sarvajna, some call it Increasing Courage, some call it Great Light, some call it Present, some call it Holding the Earth, some call it Great Subduing, and some call it Great Universality. Greatly virtuous Subhuti! Just as Sarvajna has immeasurable names, so too does rupa (form, matter) have immeasurable names, and so too do vedana (feeling), samjna (perception), samskara (volition), and vijnana (consciousness) have immeasurable names, as well as the dhatus (elements), ayatanas (sense bases), smrtyupasthanas (four foundations of mindfulness), samyakprahanas (four right exertions), rddhipadas (four bases of power), indriyas (five faculties), balas (five powers), bodhyangas (seven factors of enlightenment), marga (eightfold path), and all the auxiliary practices of the path, which have immeasurable names in each Buddha-land. Greatly virtuous one! What reality do names have? Greatly virtuous Subhuti! By this means, you should know that all names are not real names, and all names are delusions and not real.' At that time, the greatly virtuous Subhuti exclaimed, 'The great elders and Brahmins (Hindu priests) of Rajagrha (ancient Indian city) have truly obtained great benefit, having such a worthy recipient of offerings staying here overnight.' -------------------------------------------------------------------------------- 止。”
Chinese
复语大德须菩提言：“汝今能知世应供耶？” 须菩提言：“善男子！如我所知今当说之，若有持戒修行善法，善入禅定其心不乱，是等名为世应供也。” 答言：“大德须菩提所说应供，亦不具足。” 须菩提言：“善男子！汝今当说云何应供？” 答言：“大德须菩提！若于一切诸众生等，无大悲心，不名应供。大德须菩提，是应供名，不断佛种法种僧种；如是应供能断一切众生结使；如是应供智慧无尽、功德无尽、诸辩无尽；如是应供是凡夫侣，非圣伴侣；是世应供，众生见者得法眼净。” 尔时，有天恒常随从大德须菩提，未成正定，闻说如是应供地时，心得欢喜，发于无上正真道心。既发心已五体投地，语大德须菩提言：“我今悔过，更不随从大德行也。” 尔时，善男子即问天言：“汝今何故向大德须菩提而悔过也？” 天女答言：“我十二年恒从大德须菩提行，未曾闻说是应供地，我今闻此应供地已，发于无上正真道心。我作是念：‘若在在处处闻说如是净应供法，我往其所；若诸菩萨聚会，演说菩萨法处，我往是处。’” 尔时，大德须菩提闻此天女发如是心，即劝谕言：“天女！汝得善利，于佛深法发无上道心。天女！我今恼热 现代汉语译本： ‘停止。’ 随后，大德须菩提问道：‘你现在能知道什么是世间应供（值得世间供养的人）吗？’ 须菩提回答说：‘善男子！据我所知，现在就说。如果有人持戒修行善法，善于进入禅定，内心不散乱，这样的人就称为世间应供。’ 回答说：‘大德须菩提所说的应供，并不完全具足。’ 须菩提问道：‘善男子！你现在应当说说，什么是应供？’ 回答说：‘大德须菩提！如果对于一切众生没有大悲心，就不能称为应供。大德须菩提，这种应供之名，不会断绝佛种、法种、僧种；这样的应供能断除一切众生的烦恼结缚；这样的应供智慧无尽、功德无尽、诸种辩才无尽；这样的应供是凡夫的同伴，不是圣者的伴侣；这样的世间应供，众生见到后能得到法眼清净。’ 当时，有一位天人经常跟随大德须菩提，尚未成就正定，听到这样关于应供地的说法时，内心欢喜，发起了无上正真道心。发起道心后，五体投地，对大德须菩提说：‘我现在忏悔过错，不再跟随大德您修行了。’ 当时，这位善男子就问天人说：‘你现在为什么向大德须菩提忏悔过错呢？’ 天女回答说：‘我十二年来一直跟随大德须菩提修行，从未听闻过这样的应供地之说，我今天听闻了这种应供地之说后，发起了无上正真道心。我这样想：‘如果在任何地方听到宣说这样清净的应供之法，我就前往那里；如果诸位菩萨聚会，演说菩萨法的地方，我就前往那里。’’ 当时，大德须菩提听到这位天女发起这样的心，就劝慰她说：‘天女！你获得了很大的利益，对于佛的甚深之法发起了无上道心。天女！我现在感到烦恼和燥热’
English
English version: ‘Stop.’ Then, the great virtuous Subhuti asked: ‘Are you now able to know what is a worldly Arhat (one worthy of worldly offerings)?’ Subhuti replied: ‘Good man! As far as I know, I will now say. If someone upholds precepts, cultivates good deeds, is skilled in entering meditative concentration, and whose mind is not disturbed, such a person is called a worldly Arhat.’ The answer came: ‘The Arhat described by the great virtuous Subhuti is not entirely complete.’ Subhuti asked: ‘Good man! You should now explain, what is an Arhat?’ The answer came: ‘Great virtuous Subhuti! If one does not have great compassion for all sentient beings, one cannot be called an Arhat. Great virtuous Subhuti, such a name of Arhat does not cut off the Buddha-seed, Dharma-seed, Sangha-seed; such an Arhat can cut off all the afflictions and bonds of sentient beings; such an Arhat has inexhaustible wisdom, inexhaustible merit, and inexhaustible eloquence; such an Arhat is a companion of ordinary people, not a companion of sages; such a worldly Arhat, when seen by sentient beings, allows them to obtain the purity of the Dharma-eye.’ At that time, there was a deva (celestial being) who constantly followed the great virtuous Subhuti, but had not yet attained right concentration. Upon hearing such a description of the Arhat-ground, the deva's heart rejoiced, and they generated the unsurpassed, right, and true Bodhi-mind (mind of enlightenment). Having generated this mind, they prostrated with their five limbs on the ground and said to the great virtuous Subhuti: ‘I now repent my faults and will no longer follow you, great virtuous one, in practice.’ At that time, the good man then asked the deva: ‘Why do you now repent your faults to the great virtuous Subhuti?’ The deva replied: ‘For twelve years, I have constantly followed the great virtuous Subhuti in practice, but I have never heard such a description of the Arhat-ground. Now that I have heard this description of the Arhat-ground, I have generated the unsurpassed, right, and true Bodhi-mind. I think to myself: ‘Wherever I hear the exposition of such pure Arhat-Dharma, I will go there; if there is a gathering of Bodhisattvas, a place where the Bodhisattva-Dharma is expounded, I will go to that place.’’ At that time, the great virtuous Subhuti, hearing that the deva had generated such a mind, then exhorted them, saying: ‘Deva! You have obtained great benefit, having generated the unsurpassed Bodhi-mind towards the profound Dharma of the Buddha. Deva! I am now troubled and hot’ --------------------------------------------------------------------------------