須菩提、若有善男子善女人、初日分以恒河沙等身布施。中日分復以恒河沙等身布施。後日分亦以恒河沙等身布施。如是無量百千萬億劫以身布施。若復有人聞此經典信心不逆其福勝彼。何況書寫受持讀誦為人解說。
"Subh?ti, suppose there were a good son or good daughter who made dedications of his or her life to charity in a quantity equal to the number of grains of sand in the Ganges, and in the middle of the day made dedications of his or her life to charity in a quantity equal to the number of grains of sand in the Ganges, and at the end of the day also made dedications of his or her life to charity in a quantity equal to the number of grains of sand in the Ganges, and made these dedications of his or her life to charity in this way for immeasurable hundreds of thousands of billions of eons. If, on the other hand, there were a person who heard the teaching of this scripture with the mental attitude of faith, and did not doubt it, the merit of this person would exceed that of the prior. How much more so in the case of the person who copies it, memorizes it, chants it, and explains it to others."
須菩提、以要言之。是經有不可思 議不可稱量無邊功德、如來為發大乘者說、為發最 上乘者說。若有人能受持讀誦廣為人說、如來悉知 是人悉見是人、皆得成就不可量、不可稱、無有邊、 不可思議功德。如是人等則為荷擔如來阿耨多羅三藐三菩提。何以故。須菩提、若樂小法者、著我見人見眾生見壽者見。則於此經不能聽受讀誦為人解說。須菩提、在在處處若有此經、一切世間天人阿修羅所應供養。當知此處則為是塔。皆應恭敬作禮圍繞以諸華香而散其處。
"Subh?ti, it can be summarized like this: this scripture carries inconceivable, immeasurable, limitless merit, and the Tath?gata teaches it to those who have entered into the great vehicle, and to those who have entered into the supreme vehicle. Any person who is able to memorize, recite, and teach this scripture to others is perceived by the Tath?gata, and is seen by the Tath?gata, and all attain innumerable, immeasurable, limitless, inconceivable merit. These people are the carriers of the Tath?gata’s peerless perfect enlightenment. And why? Subh?ti, those who are contented with inferior teachings are attached to the view of self, the view of person, the view of sentient being, and the view of life span. Such a person is not able to hear, understand, recite, and teach this scripture to others. Subh?ti, any place where this scripture is present, all the gods, humans, and titans in all the worlds will come and make offerings. You should know that such a place is equivalent to a shrine, where all should venerate, pay obeisance, and circumambulate while scattering flowers and incense around the place."
復次須菩提、善男子、善女人受持讀誦此經、若為人輕賤、是人先世罪業應墮惡道。以今世人輕賤故、先世罪業則為消滅。當得阿耨多羅三藐三菩提。須菩提、我念過去無量阿僧祇劫、於然燈佛前、得值八百四千萬億那由他諸佛、悉皆供養承事無空過者。若復有人於後末世、能受持讀誦此經所得功德。於我所供養諸佛功德。百分不及一。千萬億分乃至算數譬喻所不能及。
"Furthermore, Subh?ti, if there is a good son or good daughter who memorizes and recites this scripture, but is belittled by others, it is because this person committed crimes in a prior life which resulted in negative rebirths. Through enduring the disparagement of others in the present life, the bad karma from the prior lives can be removed, and one can attain peerless perfect enlightenment. Subh?ti, billions of countless eons ago, before the time of D?pa?kara Buddha, I have encountered 84,000 billions of countless buddhas, serving them and making offerings to them without lapse. If there is also a person in the final age who is able to memorize and recite this scripture, this person’s merit will be one hundred times, a hundred trillion times — nay, an incalculable number of times greater than that which I gained when I made offerings to all these buddhas. "
須菩提、若善男子善女人於後末世、有受持讀誦此經、所得功德我若具說者、或有人聞心則狂亂狐疑不信。須菩提、當知是經義不可思議果報亦不可思議。
"Subh?ti, if I completely elucidated the merits to be gained by good sons and good daughters in the final age who memorize and recite this scripture, there may be people who, upon its hearing, become confused, suspicious, and unbelieving. Subh?ti, you should know that the underlying meaning of this s?tra is inconceivable, and the results [obtained from its memorization and recitation] are also inconceivable."
爾時須菩提白佛言、世尊。善男子善女人、發阿耨多羅三藐三菩提心、云何應住云何降伏其心。佛告須菩提、善男子善女人發阿耨多羅三藐三菩提者、當生如是心。我應滅度一切眾生。滅度一切眾生已而無有一眾生實滅度者。何以故。須菩提、若菩薩有我相人相眾生相壽者相則非菩薩。所以者何。須菩提、實無有法發阿耨多羅三藐三菩提者。
Then Subh?ti addressed the Buddha, saying: "World Honored One, if good sons and good daughters would like to arouse the aspiration for peerless perfect enlightenment, in what should they mentally abide, and how should they gain mastery over their thoughts?"
The Buddha said to Subh?ti: "Good sons and good daughters who want to arouse the aspiration for peerless perfect enlightenment should think like this: ’I will save all sentient beings.’ Yet when all sentient beings have been liberated, in fact, not a single sentient being has been liberated. And why not? Subh?ti, if a bodhisattva holds the notion of a self, the notion of person, the notion of sentient being, and the notion of life span, then she is not a bodhisattva. Why? Subh?ti, there is actually no such a thing as peerless perfect enlightenment."
須菩提、於意云何。如來於然燈佛所有法得阿耨多羅三藐三菩提不。不也世尊。如我解佛所說義、佛於然燈佛所無有法得阿耨多羅三藐三菩提。佛言、如是如是。須菩提、實無有法如來得阿耨多羅三藐三菩提。須菩提、若有法如來得阿耨多羅三藐三菩提者、然燈佛則不與我受記、汝於來世當得作佛、號釋迦牟尼。以實無有法得阿耨多羅三藐三菩提、是故然燈佛與我受記作是言、汝於來世當得作佛號釋迦牟尼。
"Subh?ti, what do you think? When the Tath?gata was with D?pa?kara Buddha, was there any such a thing as peerless perfect enlightenment?"
"No, World Honored One. As I understand the content of your teaching, when you were with D?pa?kara Buddha, there was no thing as peerless perfect enlightenment."
The Buddha said, "Correct, correct. Subh?ti, there is, in fact, no such thing as the attainment of peerless perfect enlightenment by the Tath?gata. Subh?ti, if there were such as thing as the attainment of peerless perfect enlightenment by the Tath?gata, D?pa?kara Buddha would not have conferred upon me the prediction of attainment of buddhahood, saying, ’You will attain buddhahood in the future, with the name ??kyamuni.’ It is precisely because there is actually no such thing as the attainment of peerless perfect enlightenment, that D?pa?kara Buddha conferred the prediction of buddhahood upon me, saying, ’You will attain buddhahood in the future, with the name ??kyamuni.’ "
何以故。如來者即諸法如義。若有人言如來得阿耨多羅三藐三菩提、須菩提、實無有法佛得阿耨多羅三藐三菩提。須菩提、如來所得阿耨多羅三藐三菩提、於是中無實無虛。是故如來說一切法皆是佛法。須菩提、所言一切法者、即非一切法。是故名一切法。
"And why? Because ’Tathagata’ means ’all phenomena (dharmas) as they really are.’ Subh?ti, if someone says that the Tath?gata attains peerless perfect enlightenment, there is in fact, no such thing as the Buddha attaining peerless perfect enlightenment. Subh?ti, the peerless perfect enlightenment attained by the Tath?gata is neither real nor unreal. Therefore the Tath?gata teaches that all dharmas are the buddhadharma. Subh?ti, those things that are described as ’all dharmas’ are not all dharmas. Therefore they are called ’all dharmas.’ "
須菩提、譬如人身長大。須菩提言。世尊。如來說人身長大則為非大身。是名大身。須菩提、菩薩亦如是。若作是言、我當滅度無量眾生則不名菩薩。何以故。須菩提、實無有法名為菩薩。是故佛說一切法無我無人無眾生無壽者。須菩提、若菩薩作是言、我當莊嚴佛土、是不名菩薩。何以故。如來說莊嚴佛土者、即非莊嚴。是名莊嚴。須菩提、若菩薩通達無我法者。如來說名真是菩薩。
"Subh?ti, please take, for example, the case of a large human body."
Subh?ti said, "World Honored One, the large human body that you have mentioned is not a large body; therefore it is called a large body."
"Subh?ti, it is the same with a bodhisattva. If he says, ’I will save numberless sentient beings,’ then he is not a bodhisattva. Why? Subh?ti, there is actually no such state called bodhisattvahood. Therefore I say that all phenomena have no self, no personality, no sentient beingness, and no life span. Subh?ti, if a bodhisattva says ’I will adorn buddha-lands,’ I would not call this person a bodhisattva. Why? What the Tath?gata has called adornment of buddha-lands is not adornment. Therefore it is called adornment. Subh?ti, if a bodhisattva realizes the selflessness of phenomena, the Tath?gata calls this person a real bodhisattva."
須菩提、於意云何。如來有肉眼不。如是世尊。如來有肉眼。須菩提、於意云何。如來有天眼不。如是世尊。如來有天眼。須菩提。於意云何。如來有慧眼不。如是世尊。如來有慧眼。須菩提、於意云何。如來有法眼不。如是世尊。如來有法眼。須菩提、於意云何。如來有佛眼不。如是世尊。如來有佛眼。
"Subh?ti, what do you think? Does the Tath?gata have the physical eye?"
"Yes, World Honored One. The Tath?gata has the physical eye."
"Subh?ti, what do you think? Does the Tath?gata have the divine eye?"
"Yes, World Honored One, the Tath?gata has the divine eye."
"Subh?ti, what do you think? Does the Tath?gata have the wisdom eye?"
"Yes, World Honored One, the Tath?gata has the wisdom eye."
"Subh?ti, what do you think? Does the Tath?gata have the dharma eye?"
"Yes, World Honored One. The Tath?gata has the dharma eye?"
"Subh?ti, what do you think? Does the Tath?gata have the buddha eye?"
"Yes, World Honored One. The Tath?gata has the buddha eye."
須菩提、於意云何。恒河中所有沙佛說是沙不。如是世尊。如來說是沙。須菩提。於意云何。如一恒河中所有沙有如是等恒河。是諸恒河所有沙數佛世界。如是寧為多不。甚多世尊。佛告須菩提、爾所國土中所有眾生若干種心如來悉知。何以故。如來說諸心皆為非心是名為心。所以者何。須菩提、過去心不可得。現在心不可得。未來心不可得。
"Subh?ti, what do you think? When discussing the sands in Ganges river, the Buddha calls these ’sands,’ does he not?"
"Yes, World Honored One, the Tath?gata calls them ’sands.’ "
"Subh?ti, what do you think? If each of the sands in the one Ganges river each contained its own Ganges river, and each grain of sand in all these Ganges rivers represented a buddha-world, would not their number be many?"
"Very many, World Honored One."
The Buddha said to Subh?ti: "The Tath?gata is fully aware of the various thoughts of each of the sentient beings dwelling in these buddha worlds. And how so? None of what the Tath?gata calls ’thoughts’ are actually thoughts. Therefore they are called thoughts. Why? Because the past thought is unobtainable, the present thought is unobtainable, and the future thought is unobtainable."
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