須菩提、於意云何。若有人滿三千大千世界七寶以用布施。是人以是因緣得福多不。如是世尊。此人以是因緣得福甚多。須菩提、若福德有實、如來不說得福德多。以福德無故、如來說得福德多。
"Subh?ti, what do you think? If there were a person who was able to take enough of the seven jewels to fill all the worlds of the three galaxies, and gave them away for charity, would not, based on these causes and conditions, this person’s merit be great?"
"Yes, World Honored One, based on these causes and conditions this person’s merit would be extremely great."
"Subh?ti, if this merit were real, the Tath?gata would not say that there was attainment of great merit. It is because this merit is non-existent that the Tath?gata says that the merit is great."
須菩提、於意云何。佛可以具足色身見不。不也世尊。如來不應以具足色身見。何以故。如來說具足色身、即非具足色身。是名具足色身。須菩提、於意云何。如來可以具足諸相見不。不也世尊。如來不應以具足諸相見。何以故。如來說諸相具足即非具足、是名諸相具足。
"Subh?ti, what do you think? Can the Buddha be discerned by seeing his perfectly-formed body?"
"No, World Honored One. The Tath?gata cannot be discerned by seeing his perfectly-formed body. Why? What the Tath?gata calls a perfectly-formed body is not a perfectly-formed body. Hence it is called a perfectly-formed body."
"Subh?ti, what do you think? Can the Tath?gata be discerned by his perfect bodily characteristics?"
"No, World Honored One. The Tath?gata cannot be discerned by his perfect bodily characteristics. Why? Those characteristics that the Tath?gata has called ’perfect’ are actually not perfect. Therefore he says that these characteristics are perfect."
須菩提、汝勿謂如來作是念。我當有所說法。莫作是念。何以故。若人言如來有所說法即為謗佛。不能解我所說故。須菩提、說法者無法可說、是名說法。爾時慧命須菩提白佛言、世尊。頗有眾生於未來世、聞說是法生信心不。佛言、須菩提、彼非眾生非不眾生。何以故。須菩提、眾生眾生者、如來說非眾生。是名眾生
Subh?ti, do not think such a thought as "I [the Tath?gata] have something to teach." Do not even think such a thing. Why not? If someone says that the Tath?gata has a teaching to offer then he is slandering the Buddha, because he does not understand what I am teaching. Subh?ti, in the teaching of the dharma, there is no dharma that can be taught. This is called teaching the dharma.
Then Insight-Life Subh?ti said to the Buddha: "World Honored One. Might there at some time in the future be sentient beings who will gain faith upon hearing this discourse?"
The Buddha said, "Subh?ti, they will not be sentient beings, and they will not be non-sentient beings. Why? Subh?ti, the Tath?gata has taught that ’sentient beings’ are not sentient beings. Thus they are called sentient beings."
須菩提白佛言。世尊。佛得阿耨多羅三藐三菩提、為無所得耶。如是如是。須菩提、我於阿耨多羅三藐三菩提。乃至無有少法可得。是名阿耨多羅三藐三菩提。
Subh?ti said to the Buddha: "World Honored One. When the buddhas attain peerless perfect enlightenment, is it the case that actually nothing is attained?"
"Exactly right. Subh?ti, as far as peerless perfect enlightenment is concerned, I have not attained the slightest thing. This is why it is called peerless perfect enlightenment."
復次須菩提、是法平等無有高下。是名阿耨多羅三藐三菩提。以無我無人無眾生無壽者、修一切善法則得阿耨多羅三藐三菩提。須菩提、所言善法者。如來說非善法是名善法。
"Furthermore, Subh?ti, this state is equal, have neither high or low. Therefore it is called peerless perfect enlightenment. When one, not abiding in the notions of self, person, sentient being, and lifespan, cultivates all kinds of good factors, then one attains peerless perfect enlightenment. Subh?ti, the Tath?gata says that these so-called ’good factors’ are not good factors. Therefore they are called good factors."
須菩提、若三千大千世界中所有諸須彌山王、如是等七寶聚有人持用布施。若人以此般若波羅蜜經乃至四句偈等。受持讀誦為他人說。於前福德百分不及一、百千萬億分乃至算數譬喻所不能及。
"Subh?ti, if there were a person who accumulated the seven jewels in mounds equivalent to all the Mt. Sumerus in the worlds of three thousand galaxies and gave them away charitably, the merit gained by such a person, compared to that of someone who memorized, recited, and explained to others as much as a four-line verse of this scripture of transcendent wisdom, would not amount to a hundredth. Nor would it amount to billionth part. In fact, no metaphor of number is capable of describing this difference in merit."
須菩提、於意云何。汝等勿謂如來作是念。我當度眾生。須菩提、莫作是念。何以故。實無有眾生如來度者。若有眾生如來度者。如來則有我人眾生壽者。須菩提、如來說有我者則非有我。而凡夫之人以為有我。須菩提、凡夫者如來說則非凡夫。
"Subh?ti, what do you think? You should not claim that the Tath?gata thinks ’I will save sentient beings.’ Subh?ti, do not think such a thing. Why? There are in fact no sentient beings for the Tath?gata to save. If there were sentient beings for the Tath?gata to save, it would mean that the Tath?gata holds the notions of self, person, sentient being, and life span. Subh?ti, when the Tath?gata says ’I,’ there is actually no ’ I.’ Yet immature beings take this to be an I. Subh?ti, as far as immature beings are concerned, the Tath?gata says that they are not immature beings."
須菩提、於意云何。可以三十二相觀如來不。須菩提言。如是如是、以三十二相觀如來。佛言。須菩提、若以三十二相觀如來者、轉輪聖王則是如來。須菩提白佛言。世尊。如我解佛所說義、不應以三十二相觀如來。爾時世尊而說偈言若以色見我 以音聲求我是人行邪道 不能見如來。
"Subh?ti, what do you think? Can one discern the Tath?gata by means of the thirty-two bodily characteristics?"
Subh?ti said, "Yes, yes. One discerns the Tath?gata by means of the thirty-two bodily characteristics."
The Buddha said, "Subh?ti, if one discerns the Tath?gata by means of the thirty-two bodily characteristics, then the wheel-turning sage kings (temporal rulers) are Tath?gatas."
Subh?ti said to the Buddha, "World Honored One, as I understand the gist of what you have said, one should not try to discern the Tath?gata by means of the thirty-two bodily characteristics."
Then the World Honored One spoke in a verse:
Someone who tries to discern me in form
Or seek me in sound
Is practicing non-Buddhist methods
And will not discern the Tath?gata
須菩提、汝若作是念。如來不以具足相故、得阿耨多羅三藐三菩提。須菩提、莫作是念。如來不以具足相故、得阿耨多羅三藐三菩提。須菩提、若作是念。發阿耨多羅三藐三菩提者說諸法斷滅相。莫作是念。何以故。發阿耨多羅三藐三菩提心者。於法不說斷滅相。
"Subh?ti, if you think that the Tath?gata attains peerless perfect enlightenment based on the perfection of bodily characteristics, then, Subh?ti, you should not think like this, because the Tath?gata does not attain peerless perfect enlightenment based on the perfection of bodily characteristics. Subh?ti, if you think that one who gives rise to peerless perfect enlightenment claims the extinction of all marks of phenomena, you should not think like this. Why? The person who gives rise to the intention for peerless perfect enlightenment does not claim the extinction of the marks of phenomena."
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