Original Chinese Text (from Sanskrit to Chinese by Kumārajīva, 鳩摩羅什)
English Translation (by William Gemmell from Chinese to English)
English Translation (by Max Muller from Sanskrit to English)
49. 「是故佛說：菩薩心不應住色布施。須菩提！菩薩為利益一切眾生故，應如是布施。
"Therefore, the Lord Buddha declared that in the exercise of charity, the mind of an enlightened disciple ought not to depend upon any form of phenomena. Subhuti, an enlightened disciple desirous to confer benefits upon the whole realm of being, ought thus to be animated in the exercise of charity.”
'Therefore the Tathâgata preaches: "A gift should not be given by a Bodhisattva who believes in anything, it should not be given by one who believes in form, sound, smell, taste, or anything that can be touched."'
'And again, O Subhûti, a Bodhisattva should in such wise give his gift for the benefit of all beings.'
50. 如來說：一切諸相，即是非相。又說：一切眾生，即非眾生。須菩提！如來是真語者、實語者、如語者、不誑語者、不異語者。」
The Lord Buddha, in declaring the “unreality of phenomena,” also affirmed “that the whole realm of sentient life is ephemeral and illusory.”
“Subhuti, the sayings of the Lord Buddha are true, credible, and immutable. His utterances are neither extravagant nor chimerical."
'And why? Because, O Subhûti, the idea of a being is no-idea. And those who are thus spoken of by the Tathâgata as all beings are indeed no-beings. And why? Because, O Subhûti, a Tathâgata says what is real, says what is true, says the things as they are; a Tathâgata does not speak untruth.'
51. 「須菩提！如來所得法，此法無實無虛。須菩提！若菩薩心住於法而行布施，如人入暗，即無所見；若菩薩心不住法而行布施，如人有目，日光明照，見種種色。」
"Subhuti, the plane of thought to which the Lord Buddha attained, cannot be explained in terms synonymous with reality or non-reality.”
“Subhuti, in the exercise of charity, if the mind of an enlightened disciple is not independent of every Law, he is like unto a person having entered impenetrable darkness, and to whom every object is invisible. But an enlightened disciple, discharging the exercise of charity with a mind independent of every Law, is like unto a person having the power of vision, in the meridian glory of the sunlight, and to whom every object is visible.”
'But again, O Subhûti, whatever doctrine has been perceived, taught, and meditated on by a Tathâgata, in it there is neither truth nor falsehood. And as a man who has entered the darkness would not see anything, thus a Bodhisattva is to be considered who is immersed in objects, and who being immersed in objects gives a gift. But as a man who has eyes would, when the night becomes light, and the sun has risen, see many things, thus a Bodhisattva is to be considered who is not immersed in objects, and who not being immersed in objects gives a gift.
52. 「須菩提！當來之世，若有善男子、善女人，能於此經受持讀誦，即為如來以佛智慧，悉知是人，悉見是人，皆得成就無量無邊功德。」
“Subhuti, in future ages, if a good disciple, whether man or woman, rigorously studies and observes the text of this Scripture; the Lord Buddha, by means of his Buddhic wisdom, entirely knows and perceives that for such a disciple there is reserved a cumulative merit, immeasurable and illimitable.”
'And again, O Subhûti, if any sons or daughters of good families will learn this treatise of the Law, will remember, recite, and understand it, and fully explain it to others, they, O Subhûti, are known by the Tathâgata through his Buddha-knowledge, they are seen, O Subhûti, by the Tathâgata through his Buddha-eye. All these beings, O Subhûti, will produce and hold fast an immeasurable and innumerable stock of merit.'
53. 「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。」
The Lord Buddha addressed Subhuti, saying: “If a good disciple, whether man or woman, in the morning, at noonday, and at eventide, sacrificed lives innumerable as the sands of the Ganges, and thus without intermission throughout infinite ages; and if another disciple, hearing this Scripture proclaimed, steadfastly believed it, his felicity would be appreciably greater than the other. But how much greater must be the felicity of a disciple who transcribes the sacred text, observes its precepts, studies its Laws, and repeats the Scripture that others may be edified thereby?”
'And if, O Subhûti, a woman or man sacrificed in the morning as many lives as there are grains of sand in the river Gangâ and did the same at noon and the same in the evening, and if in this way they sacrificed their lives for a hundred thousands of niyutas of kotîs of ages, and if another, after hearing this treatise of the Law, should not oppose it, then the latter would on the strength of this produce a larger stock of merit, immeasurable and innumerable. What should we say then of him who after having written it, learns it, remembers it, understands it, and fully explains it to others?'
54. 「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，即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。」
“Subhuti, the relative importance of this Scripture may thus be summarily stated: its truth is infinite; its worth incomparable; and its merit interminable.”
“The Lord Buddha delivered this Scripture specifically for those who are entered upon the path which leads to Nirvana, and for those who are attaining to the ultimate plane of Buddhic thought. If a disciple rigorously observes, studies, and widely disseminates the knowledge of this Scripture, the Lord Buddha entirely knows and perceives that for such an one there will be a cumulative merit, immeasurable, incomparable, illimitable, and inconceivable. All such disciples will be endowed with transcendent Buddhic wisdom and enlightenment. And why? Because, Subhuti, if a disciple takes pleasure in a narrow or exclusive form of the Law, he cannot receive with gratification the instruction of this Scripture, or delight in its study, or fervently explain it to others."
'And again, O Subhûti, this treatise of the Law is incomprehensible and incomparable. And this treatise of the Law has been preached by the Tathâgata for the benefit of those beings who entered on the foremost path (the path that leads to Nirvâna), and who entered on the best path. And those who will learn this treatise of the Law, who will remember it, recite it, understand it, and fully explain it to others, they are known, O Subhûti, by the Tathâgata through his Buddha-knowledge, they are seen, O Subhûti, by the Tathâgata through his Buddha-eye. All these beings, O Subhûti, will be endowed with an immeasurable stock of merit, they will be endowed with an incomprehensible, incomparable, immeasurable and unmeasured stock of merit. All these beings, O Subhûti, will equally remember the Bodhi (the highest Buddha-knowledge), will recite it, and understand it. And why? Because it is not possible, O Subhûti, that this treatise of the Law should be heard by beings of little faith, by those who believe in self, in beings, in living beings, and in persons. It is impossible that this treatise of the Law should be heard by beings who have not acquired the knowledge of Bodhisattvas, or that it should be learned, remembered, recited, and understood by them. The thing is impossible.'
55. 「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。」
"Subhuti, in whatever place there is a repository for this Scripture, the whole realm of spiritual beings ought to adore it; and reverencing it as a sacred shrine, ceremoniously surround it, scattering profusely sweet-scented flowers, and pure odours of fragrant incense."
'And again, O Subhûti, that part of the world in which this Sûtra will be propounded, will have to be honoured by the whole world of gods, men, and evil spirits, will have to be worshipped, and will become like a Kaitya (a holy sepulchre).'
56. 「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。」
The Lord Buddha, continuing, addressed Subhuti, saying: “If a good disciple, whether man or woman, devoted to the observance and study of this Scripture, is thereby despised, or lightly esteemed, it is because that in a previous life there had been committed some grievous transgression, followed now by inexorable retribution. But, although in this life despised or lightly esteemed, the compensating merit thus acquired will cause the transgression of a former life to be fully expiated, and the disciple adequately recompensed by the attainment of supreme spiritual wisdom.”
'And, O Subhûti, sons or daughters of a good family who will learn these very Sûtras, who will remember them. recite them, understand them, thoroughly take them to heart, and fully explain them to others, they will be overcome, they will be greatly overcome. And why? Because, O Subhûti, whatever evil deeds these beings have done in a former birth, deeds that must lead to suffering, those deeds these beings, owing to their being overcome, after they have seen the Law, will destroy, and they will obtain the knowledge of Buddha.'
57. 「須菩提！我念過去無量阿僧祇劫，於燃燈佛前，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, Subhuti, numberless ages ago, I recollect that before the advent of Dipankara Buddha, there were myriad Buddhas before whom I served and received religious instruction, my conduct being entirely blameless and without reproach. But, in the ages to come, if a disciple be enabled to rigorously observe and to study the text of this Scripture, the merit thus acquired will so far exceed the measure of my merit in the service of those myriad Buddhas, that it cannot be stated in terms of proportion, nor comprehended by means of any ‘analogy.’”
'I remember, O Subhûti, in the past, before innumerable and more than innumerable kalpas, there were eighty-four hundred thousands of niyutas of kotîs of Buddhas following after the venerable and fully enlightened Tathâgata Dîpankara, who were pleased by me, and after being pleased were not displeased. And if, O Subhûti, these blessed Buddhas were pleased by me, and after being pleased were not displeased, and if on the other hand people at the last time, at the last moment, in the last 500 years, during the time of the decay of the good Law, will learn these very Sûtras, remember them, recite them, understand them, and fully explain them to others, then, O Subhûti, in comparison with their stock of merit that former stock of merit will not come to one hundredth part, nay, not to one thousandth part, not to a hundred thousandth part, not to a ten millionth part, not to a hundred millionth part, not to a hundred thousand ten millionth part, not to a hundred thousands of niyutas ten millionth part. It will not bear number, nor fraction, nor counting, nor comparison, nor approach, nor analogy.'
58. 「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。」
“Again, Subhuti, in future ages, if a good disciple, whether man or woman, be enabled to rigorously observe and to study consecutively the texts of this Scripture, were I to elaborate either the nature or extent of this merit, those who heard it might become delirious, or entirely doubt its credibility. Subhuti, it is necessary to realise, that as the meaning of this Scripture is beyond ordinary comprehension, the scope of its fruitful rewards is equally incomprehensible.”
'And if, O Subhûti, I were to tell you the stock of merit of those sons or daughters of good families, and how large a stock of merit those sons or daughters of good families will produce, and hold fast at that time, people would become distracted and their thoughts would become bewildered. And again, O Subhûti, as this treatise of the Law preached by the Tathâgata is incomprehensible and incomparable, its rewards also must be expected (to be) incomprehensible.'
59. 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？」
Upon that occasion, the venerable Subhuti addressed the Lord Buddha, saying: “Honoured of the Worlds! if a good disciple, whether man or woman, having desired to attain to supreme spiritual wisdom, what immutable Law shall support the mind of that disciple, and bring into subjection every inordinate desire?”
At that time the venerable Subhûti thus spoke to the Bhagavat: 'How should a person, after having entered on the path of the Bodhisattvas, behave, how should he advance, and how should he restrain his thoughts?'
60. 佛告須菩提：「善男子、善女人，發阿耨多羅三藐三菩提心者，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，即非菩薩。所以者何？須菩提！實無有法發阿耨多羅三藐三菩提心者。」
The Lord Buddha replied, saying: “A good disciple, whether man or woman, ought thus to habituate his mind: ‘I must become oblivious to every idea of sentient life; and having become oblivious to every idea of sentient life, there is no one to whom the idea of sentient life has become oblivious.’ And why? Because, Subhuti, if an enlightened disciple retains within his mind such arbitrary ideas of sentient life as an entity, a being, a living being, or a personality, he has not attained to supreme spiritual wisdom. And why? Because, Subhuti, there is no Law by means of which a disciple may be defined as one having obtained supreme spiritual wisdom.”
Bhagavat said: 'He who has entered on the path of the Bodhisativas should thus frame his thought: All beings must be delivered by me in the perfect world of Nirvâna; and yet after I have thus delivered these beings, no being has been delivered. And why? Because, O Subhûti, if a Bodhisattva had any idea of beings, he could not be called a Bodhisattva, and so on from the idea of a living being to the idea of a person; if he had any such idea, he could not be called a Bodhisattva. And why? Because, O Subhûti, there is no such thing (dharma) as one who has entered on the path of the Bodhisattvas.'