六、五百年後又有人證悟成佛
Subhuti asked: Will there be any beings in the future period, in the last time, in the last epoch, in the last 500 years, at the time of the collapse of the good doctrine who, when these words of the Sutra are being taught, will understand their truth?
說完，尊者須菩提在世尊旁邊問道：「雖然，世尊！是否會有眾生，在未來世、末世、末世後的長時間、五百年後、正確的教法崩壞時、教法崩壞後的轉變時，聽聞這有形文字的經典的教導，能夠生起真實的心念，(並證悟佛性的內涵呢)？」
The Lord replied: Do not speak thus, Subhuti! Yes, even then there will be such beings.世尊回答：「須菩提！不要這麽說：『雖然，世尊！是否會有眾生，在未來世、末世、末世後的長時間、五百年後、正確的教法崩壞時、教法崩壞後的轉變時，聽聞這有形文字的經典教導，能夠生起真實的心念，(並證悟佛性的內涵呢)？』(是的！即便是那樣，也會有能夠生起真實心念、並證悟佛性的眾生的)。
For even at that time, Subhuti, there will be Bodhisattvas who are gifted with good conduct, gifted with virtuous qualities, gifted with wisdom, and who, when these words of the Sutra are being taught, will understand their truth.
同樣地，須菩提！會有未來世的菩薩，在五百年後、正確的教法崩壞時、教法崩壞後的轉變時，具備戒究竟、功德究竟、智慧究竟。
And these Bodhisattvas, Subhuti, will not be such as have honoured only one single Buddha, nor such as have planted their roots of merit under one single Buddha only. On the contrary, Subhuti, those Bodhisattvas who, when these words of the Sutra are being taught, will find even one single thought of serene faith, they will be such as have honoured many hundreds of thousands of Buddhas, such as have planted their roots of merit under many hundreds of thousands of Buddhas.
這些菩薩，須菩提！不只親近供養了一位佛陀，也不只跟隨著一位佛陀種下了善根種子，而是，須菩提！這些菩薩，已經不僅止親近供養了一、百、千位佛陀，也不僅止跟隨著一、百、千位佛陀種下了善根種子；這些菩薩，須菩提！當聽聞這有形文字的經典的教導時，都將能夠生起清淨信念的真實一心，(也就是真實的佛心)。
Known they are, Subhuti, to the Tathagata through his Buddha cognition, seen they are, Subhuti, by the Tathagata with his Buddha-eye, fully known they are, Subhuti, to the Tathagata. And they all, Subhuti, will beget and acquire an immeasurable and incalculable heap of merit.
他們，須菩提！知道了他們的如來佛智，(如來佛智也知道他們)；他們，須菩提！見到了他們的如來佛眼，(如來佛眼也見到他們)；他們，須菩提！(都生起佛心)，將得到無數不可測量的福德積聚 (的回報)。
And why? Because, Subhuti, in these Bodhisattvas (1) no perception of a self takes place, (2) no perception of a being, (3) no perception of a soul, (4) no perception of a person.
為什麼呢？因為，須菩提！這些菩薩的心裡，不懸念駐留著婆羅門吠陀教義所主張的『梵我』的認知，也不懸念駐留著二乘佛法所主張的因緣假合的『眾生』的認知、耆那教所主張的『耆婆』的認知、或犢子部所主張的『補特伽羅』的認知。
Nor do these Bodhisattvas have (5) a perception of a dharma, or (6) a perception of a nodharma. (7) No perception or (8 non-perception takes place in them.
而這些菩薩的心念，也不停留在任何『概念』的認知、或『無概念』的認知；甚而，不停留在任何的『認知』、或『無認知』，(等等的層次。為什麼呢？因為，這些都只是修行的過程中，必須歷經的階段、必須穿越的荊棘叢林)。
And why? If, Subhuti, these Bodhisattvas should have a perception of either a dharma, or a nodharma, they would there by seize on a self, a being, a soul, or a person.
為什麼呢？須菩提！如果這些菩薩還懸念駐留著『概念』的認知，代表在他們的心裡，還緊緊地抓著『梵我』、『眾生』、『耆婆』、或『補特伽羅』的認知，而不肯放捨；如果這些菩薩還懸念駐留著『無概念』的認知，代表在他們的心裡，還緊緊地抓著『梵我』、『眾生』、『耆婆』、或『補特伽羅』的認知，而不肯放捨。
And why? Because a Bodhisattva should not seize on either a dharma or a no-dharma.
這又是為什麼呢？因為，菩薩不應該在心裡緊緊地抓著『概念』、或『無概念』，而不肯放捨。
Therefore this saying has been taught by the Tathagata with a hidden meaning: 'Those who know the discourse on dharma as like unto a raft, should forsake dharmas, still more so nodharmas.'
正因為如此，如來才把這些 (在修行過程中必須歷經的) 概念或認知比喻為竹筏，(當心念向前邁進時)，任何的『概念』都應該被棄捨，更何況是『無概念』呢？
(前述，不停留在任何『概念』的認知、或『無概念』的認知；甚而，不停留在任何的『認知』、或『無認知』，等等的層次，所講的是，不但沒有『法執』，連『空執』都沒有。此『空』，乃阿羅漢所證，非指『第一義空』，又因其所證，未能突破心理的囿限，所以稱為『空執』。聲聞乘，證『我空』；緣覺乘，證『法空』；佛，打破『空執』— 即無始無明，證『空空』）。」