T08n0235_金剛般若波羅蜜經
大正藏第 08 冊 No. 0235 金剛般若波羅蜜經
No. 235 [Nos. 220(9), 236-239]
金剛般若波羅蜜經
姚秦天竺三藏鳩摩羅什譯
如是我聞：
一時，佛在舍衛國祇樹給孤獨園，與大比丘眾千二百五十人俱。爾時，世尊食時，著衣持缽，入舍衛大城乞食。于其城中，次第乞已，還至本處。飯食訖，收衣缽，洗足已，敷座而坐。
時，長老須菩提在大眾中即從座起，偏袒右肩，右膝著地，合掌恭敬而白佛言：「希有！世尊！如來善護念諸菩薩，善付囑諸菩薩。世尊！善男子、善女人，發阿耨多羅三藐三菩提心，應云何住？云何降伏其心？」
佛言：「善哉，善哉！須菩提！如汝所說：『如來善護念諸菩薩，善付囑諸菩薩。』汝今諦聽，當爲汝說。善男子、善女人，發阿耨多羅三藐三菩提心，應如是住，如是降伏其心。」
「唯然。世尊！愿樂欲聞。」
佛告須菩提：「諸菩薩摩訶薩應如是降伏其心：『所有一切眾生之類，若卵生、若胎生、若濕生、若化生，若有色、若無色，若有想、若無想、若非有想非無想，我皆令入無餘涅槃而滅度之。』如是滅度無量無數無邊眾生，實無眾生得滅度者。何以故？須菩
【現代漢語翻譯】 現代漢語譯本 《金剛般若波羅蜜經》 姚秦天竺三藏鳩摩羅什譯 我是這樣聽說的： 一時，佛在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma），與一千二百五十位大比丘（bhikṣu）在一起。那時，世尊（Bhagavān）到了吃飯的時候，穿上袈裟，拿著缽，進入舍衛大城乞食。在城中，依次乞食完畢，回到原來的地方。吃完飯，收好袈裟和缽，洗完腳，鋪好座位坐下。 這時，長老須菩提（Subhūti）在大眾中，即從座位上站起來，袒露右肩，右膝跪地，合掌恭敬地對佛說：『希有！世尊！如來（Tathāgata）善於護念諸菩薩（bodhisattva），善於囑咐諸菩薩。世尊！善男子、善女人，發了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi），應該如何安住？應該如何降伏其心？』 佛說：『好啊，好啊！須菩提！正如你所說：『如來善於護念諸菩薩，善於囑咐諸菩薩。』你現在仔細聽，我當爲你解說。善男子、善女人，發了阿耨多羅三藐三菩提心，應該這樣安住，這樣降伏其心。』 『是的，世尊！我們很樂意聽聞。』 佛告訴須菩提：『諸菩薩摩訶薩（bodhisattva-mahāsattva）應該這樣降伏其心：『所有一切眾生之類，若卵生、若胎生、若濕生、若化生，若有色、若無色，若有想、若無想、若非有想非無想，我都令他們進入無餘涅槃（nirvāṇa）而滅度。』這樣滅度無量無數無邊的眾生，實際上沒有眾生得到滅度。為什麼呢？須菩提！
【English Translation】 English version The Diamond Sutra Translated by Tripiṭaka Kumārajīva of Yao Qin Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anāthapiṇḍada's Park in Śrāvastī, together with a large assembly of twelve hundred and fifty bhikṣus. At that time, the World-Honored One (Bhagavān), at mealtime, put on his robe, held his bowl, and entered the great city of Śrāvastī to beg for food. Having begged for food in the city in due order, he returned to his dwelling place. Having finished his meal, he put away his robe and bowl, washed his feet, and sat down on his seat. Then, the elder Subhūti, in the midst of the assembly, rose from his seat, bared his right shoulder, knelt on his right knee, and with his palms together respectfully addressed the Buddha, saying: 'Rare indeed, World-Honored One! The Tathāgata is skilled in protecting and mindful of all bodhisattvas, and is skilled in entrusting and instructing all bodhisattvas. World-Honored One! When good men and good women have set their minds on anuttarā-samyak-saṃbodhi, how should they abide? How should they subdue their minds?' The Buddha said: 'Excellent, excellent! Subhūti! As you have said: 'The Tathāgata is skilled in protecting and mindful of all bodhisattvas, and is skilled in entrusting and instructing all bodhisattvas.' Now listen attentively, and I will explain it to you. When good men and good women have set their minds on anuttarā-samyak-saṃbodhi, they should abide thus, and thus subdue their minds.' 'Yes, World-Honored One! We are eager to hear.' The Buddha told Subhūti: 'All bodhisattva-mahāsattvas should subdue their minds thus: 'All living beings, whether born from eggs, from wombs, from moisture, or by transformation; whether with form or without form; whether with thought or without thought; or neither with thought nor without thought, I will lead them all to enter into the unsurpassed nirvāṇa and be extinguished.' Thus, having extinguished immeasurable, countless, and boundless living beings, in reality, there are no living beings who have been extinguished. Why is this? Subhūti!
提！若菩薩有我相、人相、眾生相、壽者相，即非菩薩。
「複次，須菩提！菩薩於法，應無所住，行於佈施，所謂不住色佈施，不住聲、香、味、觸、法佈施。須菩提！菩薩應如是佈施，不住于相。何以故？若菩薩不住相佈施，其福德不可思量。
「須菩提！于意云何？東方虛空可思量不？」
「不也，世尊！」
「須菩提！南西北方四維上下虛空可思量不？」
「不也，世尊！」
「須菩提！菩薩無住相佈施，福德亦復如是不可思量。須菩提！菩薩但應如所教住。
「須菩提！于意云何？可以身相見如來不？」
「不也，世尊！不可以身相得見如來。何以故？如來所說身相，即非身相。」
佛告須菩提：「凡所有相，皆是虛妄。若見諸相非相，則見如來。」
須菩提白佛言：「世尊！頗有眾生，得聞如是言說章句，生實信不？」
佛告須菩提：「莫作是說。如來滅后，后五百歲，有持戒修福者，於此章句能生信心，以此為實，當知是人不於一佛二佛三四五佛而種善根，已於無量千萬佛所種諸善根，聞是章句，乃至一念生凈信者，須菩提！如來悉知悉見是諸眾生得如是無量福德。何以故？是諸眾生無復我相、人相、眾生相、壽者相。
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『須菩提，如果菩薩還執著于自我之相（我相，認為有一個真實的「我」存在）、他人之相（人相，認為有與「我」對立的他人存在）、眾生之相（眾生相，認為有各種各樣的生命存在）、壽命之相（壽者相，認為生命有長短），那麼他就不是真正的菩薩。』 『再者，須菩提，菩薩在修行佛法時，應該不執著于任何事物，在行佈施時，不應執著于所佈施的物質（色），也不應執著于聲音、氣味、味道、觸感、以及思想（聲、香、味、觸、法）。須菩提，菩薩應該這樣行佈施，不執著于任何表象。為什麼呢？如果菩薩不執著于表象而行佈施，他所獲得的福德是無法估量的。』 『須菩提，你認為如何？東方的虛空可以被衡量嗎？』 『不能，世尊。』 『須菩提，南西北方以及四維上下的虛空可以被衡量嗎？』 『不能，世尊。』 『須菩提，菩薩不執著于表象而行佈施，所獲得的福德也像虛空一樣無法估量。須菩提，菩薩應當按照我所教導的去修行。』 『須菩提，你認為如何？可以通過身體的表象來見到如來（Tathagata，佛的稱號）嗎？』 『不能，世尊。不能通過身體的表象來見到如來。為什麼呢？如來所說的身體表象，實際上不是真正的身體表象。』 佛陀告訴須菩提：『凡是所有表象，都是虛幻不實的。如果能認識到所有表象都不是真實的表象，就能見到如來。』 須菩提對佛陀說：『世尊，是否真的有眾生，聽聞這樣的教誨，能夠生起真實的信心呢？』 佛陀告訴須菩提：『不要這樣說。如來滅度之後，后五百年，會有持戒修行、積累福德的人，對於這些教誨能夠生起信心，並以此為真實。應當知道，這些人不是隻在一佛二佛三四五佛那裡種下善根，而是在無量千萬佛那裡種下了各種善根。他們聽聞這些教誨，甚至只是一念之間生起清凈的信心，須菩提，如來完全知道並看到這些眾生獲得瞭如此無量的福德。為什麼呢？因為這些眾生不再執著于自我之相、他人之相、眾生之相、壽命之相。』
【English Translation】 English version: The Buddha said, 'Subhuti, if a Bodhisattva has an attachment to the idea of a self (ātman, the concept of a real 'I'), an attachment to the idea of a person (pudgala, the concept of others as distinct from 'I'), an attachment to the idea of living beings (sattva, the concept of various forms of life), or an attachment to the idea of a life span (jīva, the concept of life having a duration), then that being is not a true Bodhisattva.' 'Furthermore, Subhuti, when a Bodhisattva practices the Dharma, they should not be attached to anything. When giving alms, they should not be attached to the material things given (rūpa), nor should they be attached to sounds, smells, tastes, touch, or thoughts (śabda, gandha, rasa, sparśa, dharma). Subhuti, a Bodhisattva should give alms in this way, without attachment to any appearances. Why? If a Bodhisattva gives alms without attachment to appearances, the merit they gain is immeasurable.' 'Subhuti, what do you think? Can the space in the east be measured?' 'No, World Honored One.' 'Subhuti, can the space in the south, west, north, the four intermediate directions, and above and below be measured?' 'No, World Honored One.' 'Subhuti, the merit gained by a Bodhisattva who gives alms without attachment to appearances is also immeasurable, like space. Subhuti, a Bodhisattva should abide as I have taught.' 'Subhuti, what do you think? Can the Tathagata (a title for the Buddha) be seen through the appearance of a physical body?' 'No, World Honored One. The Tathagata cannot be seen through the appearance of a physical body. Why? The appearance of a physical body that the Tathagata speaks of is not actually the appearance of a physical body.' The Buddha told Subhuti, 'All appearances are illusory and unreal. If one can see that all appearances are not real appearances, then one can see the Tathagata.' Subhuti said to the Buddha, 'World Honored One, are there truly beings who, upon hearing these teachings, can generate genuine faith?' The Buddha told Subhuti, 'Do not say that. After the Tathagata's passing, in the last five hundred years, there will be those who uphold the precepts, cultivate merit, and are able to generate faith in these teachings, taking them as truth. Know that these people have not only planted good roots with one, two, three, four, or five Buddhas, but have planted various good roots with countless millions of Buddhas. Upon hearing these teachings, even if they generate pure faith for just a single moment, Subhuti, the Tathagata fully knows and sees that these beings have gained such immeasurable merit. Why? Because these beings no longer have attachments to the idea of a self, the idea of a person, the idea of living beings, or the idea of a life span.'
「無法相，亦無非法相。何以故？是諸眾生若心取相，則爲著我、人、眾生、壽者。
「若取法相，即著我、人、眾生、壽者。何以故？若取非法相，即著我、人、眾生、壽者，是故不應取法，不應取非法。以是義故，如來常說：『汝等比丘，知我說法，如筏喻者，法尚應舍，何況非法。』
「須菩提！于意云何？如來得阿耨多羅三藐三菩提耶？如來有所說法耶？」
須菩提言：「如我解佛所說義，無有定法名阿耨多羅三藐三菩提，亦無有定法，如來可說。何以故？如來所說法，皆不可取、不可說、非法、非非法。所以者何？一切賢聖皆以無為法而有差別。」
「須菩提！于意云何？若人滿三千大千世界七寶以用佈施，是人所得福德，寧為多不？」
須菩提言：「甚多，世尊！何以故？是福德即非福德性，是故如來說福德多。」
「若復有人，於此經中受持，乃至四句偈等，為他人說，其福勝彼。何以故？須菩提！一切諸佛，及諸佛阿耨多羅三藐三菩提法，皆從此經出。須菩提！所謂佛法者，即非佛法。
「須菩提！于意云何？須陀洹能作是念：『我得須陀洹果。』不？」
須菩提言：「不也，世尊！何以故？須陀洹名為入流，而無所入，不入色、聲、香、味、觸
【現代漢語翻譯】 現代漢語譯本 『不能執著于任何「相」（現象），也不能執著于「非法相」（非現象）。為什麼呢？因為如果眾生心中執著于「相」，就會執著于自我、他人、眾生和壽命的概念。』 『如果執著于「法相」（佛法的教義），就會執著于自我、他人、眾生和壽命的概念。為什麼呢？如果執著于「非法相」（非佛法的教義），也會執著于自我、他人、眾生和壽命的概念。因此，不應該執著于「法」，也不應該執著于「非法」。基於這個道理，如來（佛陀）常說：『你們這些比丘，要知道我所說的法，就像用筏子渡河一樣，連筏子（法）都應該捨棄，何況不是筏子的東西（非法）呢？』 『須菩提（佛陀的弟子）！你認為如何？如來（佛陀）證得了阿耨多羅三藐三菩提（無上正等正覺）嗎？如來有所說法嗎？』 須菩提回答說：『依我理解佛所說的意義，沒有固定的法叫做阿耨多羅三藐三菩提，也沒有固定的法是如來可以宣說的。為什麼呢？如來所說的法，都是不可執著、不可言說、既不是「法」也不是「非法」的。這是為什麼呢？一切賢聖（聖人）都是通過無為法（不執著于任何形式的修行）而有所差別的。』 『須菩提！你認為如何？如果有人用充滿三千大千世界的七寶來佈施，這個人所得到的福德，是多還是不多呢？』 須菩提回答說：『非常多，世尊！為什麼呢？因為這個福德的本質不是福德，所以如來說福德多。』 『如果有人，從這部經中接受、持誦，甚至只是四句偈，併爲他人解說，他所獲得的福德勝過前者。為什麼呢？須菩提！一切諸佛，以及諸佛的阿耨多羅三藐三菩提法，都是從此經中產生的。須菩提！所謂的佛法，其實不是固定的佛法。』 『須菩提！你認為如何？須陀洹（初果聖人）會這樣想：『我得到了須陀洹果』嗎？』 須菩提回答說：『不會的，世尊！為什麼呢？須陀洹名為入流（進入聖者之流），但實際上並沒有進入任何東西，不進入色、聲、香、味、觸（五種感官對像）。』
【English Translation】 English version 'There is no such thing as a 'form' (phenomenon), nor is there a 'non-form' (non-phenomenon). Why is that? Because if sentient beings grasp at forms in their minds, they become attached to the notions of self, others, sentient beings, and a life span.' 'If they grasp at the 'form of Dharma' (Buddhist teachings), they become attached to the notions of self, others, sentient beings, and a life span. Why is that? If they grasp at 'non-form of Dharma' (non-Buddhist teachings), they also become attached to the notions of self, others, sentient beings, and a life span. Therefore, one should not grasp at 'Dharma,' nor should one grasp at 'non-Dharma.' For this reason, the Tathagata (Buddha) often says: 'You monks, know that my teachings are like a raft used to cross a river; even the raft (Dharma) should be abandoned, let alone what is not the raft (non-Dharma).' 'Subhuti (a disciple of the Buddha)! What do you think? Has the Tathagata (Buddha) attained Anuttara-samyak-sambodhi (supreme perfect enlightenment)? Does the Tathagata have any Dharma to teach?' Subhuti replied: 'According to my understanding of the Buddha's teachings, there is no fixed Dharma called Anuttara-samyak-sambodhi, nor is there any fixed Dharma that the Tathagata can teach. Why is that? The Dharma taught by the Tathagata is all ungraspable, unspeakable, neither 'Dharma' nor 'non-Dharma.' Why is this so? All sages and saints are differentiated by the unconditioned Dharma (practice without attachment to any form).' 'Subhuti! What do you think? If someone were to fill the three thousand great thousand worlds with the seven treasures and use them for giving, would the merit gained by this person be much or not?' Subhuti replied: 'Very much, World Honored One! Why is that? Because the nature of this merit is not merit, therefore the Tathagata says the merit is much.' 'If there is someone who receives, upholds, and even just explains four lines of verse from this sutra to others, the merit they gain surpasses the former. Why is that? Subhuti! All Buddhas, and the Dharma of Anuttara-samyak-sambodhi of all Buddhas, all come from this sutra. Subhuti! What is called the Buddha Dharma is not a fixed Buddha Dharma.' 'Subhuti! What do you think? Would a Srotapanna (stream-enterer) have this thought: 'I have attained the fruit of Srotapanna'?' Subhuti replied: 'No, World Honored One! Why is that? Srotapanna is called 'entering the stream' (of the holy path), but in reality, there is nothing to enter, not entering into form, sound, smell, taste, or touch (the five sense objects).'
、法，是名須陀洹。」
「須菩提！于意云何？斯陀含能作是念：『我得斯陀含果。』不？」
須菩提言：「不也，世尊！何以故？斯陀含名一往來，而實無往來，是名斯陀含。」
「須菩提！于意云何？阿那含能作是念：『我得阿那含果。』不？」
須菩提言：「不也，世尊！何以故？阿那含名為不來，而實無來，是故名阿那含。」
「須菩提！于意云何？阿羅漢能作是念：『我得阿羅漢道。』不？」
須菩提言：「不也，世尊！何以故？實無有法名阿羅漢。世尊！若阿羅漢作是念：『我得阿羅漢道。』即爲著我、人、眾生、壽者。世尊！佛說我得無諍三昧人中最為第一，是第一離欲阿羅漢。我不作是念：『我是離欲阿羅漢。』世尊！我若作是念：『我得阿羅漢道。』世尊則不說須菩提是樂阿蘭那行者。以須菩提實無所行，而名須菩提是樂阿蘭那行。」
佛告須菩提：「于意云何？如來昔在然燈佛所，於法有所得不？」
「世尊！如來在然燈佛所，於法實無所得。」
「須菩提！于意云何？菩薩莊嚴佛土不？」
「不也，世尊！何以故？莊嚴佛土者，則非莊嚴，是名莊嚴。」
「是故須菩提，諸菩薩摩訶薩應如是生清凈心，不應住色生心，不
【現代漢語翻譯】 現代漢語譯本：『法』，這就是所謂的須陀洹（Srotapanna，入流果）。 『須菩提！你的想法如何？斯陀含（Sakrdagamin，一來果）會這樣想：『我得到了斯陀含果。』嗎？』 須菩提說：『不會的，世尊！為什麼呢？斯陀含名為一往來，但實際上並沒有往來，所以稱為斯陀含。』 『須菩提！你的想法如何？阿那含（Anagamin，不還果）會這樣想：『我得到了阿那含果。』嗎？』 須菩提說：『不會的，世尊！為什麼呢？阿那含名為不來，但實際上並沒有來，所以稱為阿那含。』 『須菩提！你的想法如何？阿羅漢（Arhat，無學果）會這樣想：『我得到了阿羅漢道。』嗎？』 須菩提說：『不會的，世尊！為什麼呢？實際上沒有一種法叫做阿羅漢。世尊！如果阿羅漢這樣想：『我得到了阿羅漢道。』那就執著於我、人、眾生、壽者。世尊！佛說我得到無諍三昧在眾人中最為第一，是第一離欲的阿羅漢。我不會這樣想：『我是離欲的阿羅漢。』世尊！如果我這樣想：『我得到了阿羅漢道。』世尊就不會說須菩提是樂於阿蘭那行的人。因為須菩提實際上沒有所行，所以才稱為須菩提是樂於阿蘭那行。』 佛告訴須菩提：『你的想法如何？如來過去在然燈佛（Dipamkara Buddha）那裡，對於法有所得嗎？』 『世尊！如來在然燈佛那裡，對於法實際上沒有所得。』 『須菩提！你的想法如何？菩薩莊嚴佛土嗎？』 『不會的，世尊！為什麼呢？莊嚴佛土，那就不是莊嚴，這只是名為莊嚴。』 『所以須菩提，諸位菩薩摩訶薩應該這樣生起清凈心，不應該執著於色而生心，不
【English Translation】 English version: 『Dharma,』 this is called Srotapanna (stream-enterer). 『Subhuti, what do you think? Would a Sakrdagamin (once-returner) think, 『I have attained the fruit of Sakrdagamin』?』 Subhuti said, 『No, World Honored One. Why? Sakrdagamin is named 「once-returner,」 but in reality, there is no returning, therefore it is called Sakrdagamin.』 『Subhuti, what do you think? Would an Anagamin (non-returner) think, 『I have attained the fruit of Anagamin』?』 Subhuti said, 『No, World Honored One. Why? Anagamin is named 「non-returner,」 but in reality, there is no non-returning, therefore it is called Anagamin.』 『Subhuti, what do you think? Would an Arhat (worthy one) think, 『I have attained the path of Arhat』?』 Subhuti said, 『No, World Honored One. Why? In reality, there is no Dharma called Arhat. World Honored One, if an Arhat thinks, 『I have attained the path of Arhat,』 then he is attached to self, person, sentient beings, and life-span. World Honored One, the Buddha said that I have attained the Samadhi of non-contention and am the foremost among people, the foremost Arhat free from desire. I do not think, 『I am an Arhat free from desire.』 World Honored One, if I think, 『I have attained the path of Arhat,』 then the World Honored One would not say that Subhuti is one who delights in Aranya practice. Because Subhuti has no actual practice, therefore he is called one who delights in Aranya practice.』 The Buddha told Subhuti, 『What do you think? When the Tathagata was with Dipamkara Buddha, did he attain anything in Dharma?』 『World Honored One, when the Tathagata was with Dipamkara Buddha, he actually attained nothing in Dharma.』 『Subhuti, what do you think? Do Bodhisattvas adorn Buddha lands?』 『No, World Honored One. Why? Adorning Buddha lands is not adorning, it is merely called adorning.』 『Therefore, Subhuti, all Bodhisattva Mahasattvas should thus generate a pure mind, they should not generate a mind attached to form, nor
應住聲、香、味、觸、法生心，應無所住而生其心。
「須菩提！譬如有人，身如須彌山王，于意云何？是身為大不？」
須菩提言：「甚大，世尊！何以故？佛說非身，是名大身。」
「須菩提！如恒河中所有沙數，如是沙等恒河，于意云何？是諸恒河沙寧為多不？」
須菩提言：「甚多，世尊！但諸恒河尚多無數，何況其沙。」
「須菩提！我今實言告汝。若有善男子、善女人，以七寶滿爾所恒河沙數三千大千世界，以用佈施，得福多不？」
須菩提言：「甚多，世尊！」
佛告須菩提：「若善男子、善女人，於此經中，乃至受持四句偈等，為他人說，而此福德勝前福德。
「複次，須菩提！隨說是經，乃至四句偈等，當知此處，一切世間天、人、阿修羅，皆應供養，如佛塔廟，何況有人盡能受持讀誦。須菩提！當知是人成就最上第一希有之法，若是經典所在之處，則為有佛，若尊重弟子。」
爾時，須菩提白佛言：「世尊！當何名此經？我等云何奉持？」
佛告須菩提：「是經名為『金剛般若波羅蜜』。以是名字，汝當奉持。所以者何？須菩提！佛說般若波羅蜜，則非般若波羅蜜。須菩提！于意云何？如來有所說法不？」
須菩提白佛言
【現代漢語翻譯】 現代漢語譯本：應當在聲、香、味、觸、法這些方面生起心念，但應當不住于任何事物而生起心念。 『須菩提！』佛說，『比如有個人，他的身體像須彌山王那樣巨大，你認為如何？這個身體算大嗎？』 須菩提回答說：『非常大，世尊！為什麼呢？因為佛說這不是真正的身體，所以才稱之為大身。』 『須菩提！』佛說，『如果恒河中有像沙子一樣多的沙粒，而每一粒沙子都代表一條恒河，你認為如何？這些恒河的沙子算多嗎？』 須菩提回答說：『非常多，世尊！僅僅是恒河的數量就已經多得數不清了，更何況是其中的沙子呢。』 『須菩提！』佛說，『我現在實話告訴你，如果有善男子、善女人，用七寶裝滿像恒河沙數一樣多的三千大千世界，用來佈施，他們得到的福德多嗎？』 須菩提回答說：『非常多，世尊！』 佛告訴須菩提：『如果善男子、善女人，在這部經中，哪怕只是受持四句偈等，併爲他人解說，那麼他們所獲得的福德勝過之前的福德。 『再者，須菩提！』佛說，『無論在何處宣說這部經，哪怕只是四句偈等，應當知道這個地方，一切世間的天人、阿修羅都應當供養，如同供養佛塔廟宇一樣，更何況是有人能夠完全受持讀誦這部經。須菩提！應當知道這個人成就了最上第一稀有之法，如果這部經典所在之處，就如同有佛存在，應當像尊重佛一樣尊重弟子。』 這時，須菩提問佛說：『世尊！這部經應當叫什麼名字？我們應當如何奉持？』 佛告訴須菩提：『這部經名為『金剛般若波羅蜜』（金剛：比喻堅固，般若：智慧，波羅蜜：到達彼岸）。你們應當以這個名字奉持。為什麼呢？須菩提！佛所說的般若波羅蜜，實際上並非真正的般若波羅蜜。須菩提！你認為如何？如來有所說法嗎？』 須菩提回答佛說：
【English Translation】 English version: One should generate a mind that is based on sound, smell, taste, touch, and dharma, but one should generate a mind that is not based on anything. 'Subhuti!' the Buddha said, 'Suppose there was a person whose body was as large as Mount Sumeru, what do you think? Is this body considered large?' Subhuti replied, 'It is very large, World Honored One! Why? Because the Buddha said it is not a real body, therefore it is called a great body.' 'Subhuti!' the Buddha said, 'If there were as many grains of sand as there are in the Ganges River, and each grain of sand represented a Ganges River, what do you think? Are these sands of the Ganges Rivers numerous?' Subhuti replied, 'They are very numerous, World Honored One! The number of Ganges Rivers alone is already countless, let alone the sand within them.' 'Subhuti!' the Buddha said, 'I now tell you the truth, if there are good men and good women who use the seven treasures to fill as many three-thousand-great-thousand worlds as there are sands in the Ganges River, and use them for almsgiving, would they obtain much merit?' Subhuti replied, 'Very much, World Honored One!' The Buddha told Subhuti, 'If good men and good women, within this sutra, even just receive and uphold four lines of verse, and explain it to others, then the merit they obtain surpasses the previous merit.' 'Furthermore, Subhuti!' the Buddha said, 'Wherever this sutra is spoken, even just four lines of verse, one should know that this place, all the beings in the world, including gods, humans, and asuras, should make offerings, just like making offerings to a Buddha pagoda or temple, let alone someone who can fully receive, uphold, and recite this sutra. Subhuti! One should know that this person has achieved the supreme and most rare dharma. If this sutra is present in a place, it is as if the Buddha is present, and one should respect the disciples as one respects the Buddha.' At that time, Subhuti asked the Buddha, 'World Honored One! What should this sutra be called? How should we uphold it?' The Buddha told Subhuti, 'This sutra is called the 'Diamond Prajna Paramita' (Diamond: metaphor for firmness, Prajna: wisdom, Paramita: reaching the other shore). You should uphold it by this name. Why? Subhuti! The Prajna Paramita spoken by the Buddha is actually not the real Prajna Paramita. Subhuti! What do you think? Does the Tathagata have any dharma to speak?' Subhuti replied to the Buddha,
：「世尊！如來無所說。」
「須菩提！于意云何？三千大千世界所有微塵是為多不？」
須菩提言：「甚多，世尊！」
「須菩提！諸微塵，如來說非微塵，是名微塵。如來說世界，非世界，是名世界。
「須菩提！于意云何？可以三十二相見如來不？」
「不也，世尊！不可以三十二相得見如來。何以故？如來說三十二相，即是非相，是名三十二相。」
「須菩提！若有善男子、善女人，以恒河沙等身命佈施；若復有人，於此經中，乃至受持四句偈等，為他人說，其福甚多。」
爾時，須菩提聞說是經，深解義趣，涕淚悲泣，而白佛言：「希有！世尊！佛說如是甚深經典，我從昔來所得慧眼，未曾得聞如是之經。世尊！若復有人得聞是經，信心清凈，則生實相，當知是人成就第一希有功德。世尊！是實相者，則是非相，是故如來說名實相。世尊！我今得聞如是經典，信解受持不足為難，若當來世，后五百歲，其有眾生，得聞是經，信解受持，是人則為第一希有。何以故？此人無我相、人相、眾生相、壽者相。所以者何？我相即是非相，人相、眾生相、壽者相即是非相。何以故？離一切諸相，則名諸佛。」
佛告須菩提：「如是，如是！若復有人得聞是經，不驚
【現代漢語翻譯】 現代漢語譯本： 『世尊！如來（Tathagata，佛的稱號）並沒有說什麼法。』 『須菩提（Subhuti，佛陀的弟子）！你認為如何？三千大千世界（一個宇宙）中所有的微塵多嗎？』 須菩提說：『非常多，世尊！』 『須菩提！這些微塵，如來說它們不是微塵，只是名為微塵。如來說世界，也不是真正的世界，只是名為世界。』 『須菩提！你認為如何？可以通過三十二相（佛陀的32種殊勝的身體特徵）見到如來嗎？』 『不能，世尊！不能通過三十二相見到如來。為什麼呢？如來說的三十二相，實際上不是相，只是名為三十二相。』 『須菩提！如果有善男子、善女人，用像恒河沙一樣多的生命來佈施；如果有人，在這部經中，甚至只是接受和持誦四句偈（佛經中的短詩），併爲他人解說，他的福德會非常多。』 這時，須菩提聽了這部經，深刻理解了其中的含義，悲傷地流著眼淚，對佛說：『稀有啊！世尊！佛陀所說的這部如此深奧的經典，我從過去到現在所獲得的智慧之眼，從未聽聞過這樣的經典。世尊！如果有人能夠聽到這部經，並且信心清凈，就會生起實相（事物的真實本質），應當知道這個人成就了第一稀有的功德。世尊！這實相，實際上不是相，所以如來說名為實相。世尊！我現在能夠聽到這樣的經典，相信、理解和接受它並不困難，如果到了未來，后五百歲，如果有眾生能夠聽到這部經，相信、理解和接受它，這個人就是第一稀有的。為什麼呢？因為這個人沒有我相（執著于自我的觀念）、人相（執著於他人的觀念）、眾生相（執著于眾生的觀念）、壽者相（執著于壽命的觀念）。為什麼呢？我相實際上不是相，人相、眾生相、壽者相實際上也不是相。為什麼呢？因為離開了所有這些相，就稱為諸佛（Buddhas）。』 佛告訴須菩提：『是的，是的！如果有人能夠聽到這部經，不感到驚恐，
【English Translation】 English version: 'World-Honored One! The Tathagata (title of the Buddha) has not spoken anything.' 'Subhuti (a disciple of the Buddha)! What do you think? Are the motes of dust in the three thousand great thousand worlds (a universe) many?' Subhuti said, 'Very many, World-Honored One!' 'Subhuti! These motes of dust, the Tathagata says they are not motes of dust, they are just called motes of dust. The Tathagata speaks of a world, but it is not a real world, it is just called a world.' 'Subhuti! What do you think? Can the Tathagata be seen by the thirty-two marks (32 auspicious physical characteristics of the Buddha)?' 'No, World-Honored One! The Tathagata cannot be seen by the thirty-two marks. Why? The thirty-two marks spoken of by the Tathagata are actually not marks, they are just called thirty-two marks.' 'Subhuti! If there is a good man or a good woman who gives away as many lives as there are sands in the Ganges River; and if there is someone who, in this sutra, even just accepts and upholds four lines of verse (short poems in Buddhist scriptures) and explains them to others, their merit will be very great.' At that time, Subhuti, having heard this sutra, deeply understood its meaning, and with tears of sorrow, said to the Buddha, 'Rare indeed! World-Honored One! This profound sutra spoken by the Buddha, with the eye of wisdom I have gained from the past until now, I have never heard such a sutra. World-Honored One! If someone can hear this sutra and their faith is pure, then they will give rise to the real mark (the true nature of things), and it should be known that this person has achieved the first rare merit. World-Honored One! This real mark is actually not a mark, therefore the Tathagata calls it the real mark. World-Honored One! It is not difficult for me to hear such a sutra now, to believe, understand, and accept it. If in the future, in the last five hundred years, there are beings who can hear this sutra, believe, understand, and accept it, that person will be the first rare one. Why? Because this person has no concept of self (attachment to the idea of self), no concept of others (attachment to the idea of others), no concept of beings (attachment to the idea of beings), and no concept of a life span (attachment to the idea of a life span). Why? The concept of self is actually not a concept, the concepts of others, beings, and a life span are actually not concepts. Why? Because by being free from all these concepts, one is called a Buddha (Buddhas).' The Buddha told Subhuti, 'So it is, so it is! If someone can hear this sutra and not be frightened,
、不怖、不畏，當知是人甚為希有。何以故？須菩提！如來說第一波羅蜜，非第一波羅蜜，是名第一波羅蜜。須菩提！忍辱波羅蜜，如來說非忍辱波羅蜜。何以故？須菩提！如我昔為歌利王割截身體，我于爾時，無我相、無人相、無眾生相、無壽者相。何以故？我于往昔節節支解時，若有我相、人相、眾生相、壽者相，應生瞋恨。須菩提！又念過去於五百世作忍辱仙人，于爾所世，無我相、無人相、無眾生相、無壽者相。是故須菩提！菩薩應離一切相，發阿耨多羅三藐三菩提心，不應住色生心，不應住聲、香、味、觸、法生心，應生無所住心。若心有住，則為非住。是故佛說：『菩薩心不應住色佈施。』
「須菩提！菩薩為利益一切眾生，應如是佈施。如來說：『一切諸相，即是非相。』又說：『一切眾生，則非眾生。』
「須菩提！如來是真語者、實語者、如語者、不誑語者、不異語者。
「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佈施，如人入闇，則無所見；若菩薩心不住法而行佈施，如人有目，日光明照，見種種色。
「須菩提！當來之世，若有善男子、善女人，能於此經受持讀誦，則為如來以佛智慧，悉知是人，悉見是人，皆得成就無量無邊功德。
【現代漢語翻譯】 現代漢語譯本：不恐懼、不害怕，應當知道這個人是非常稀有的。為什麼呢？須菩提（Subhuti）！如來說的第一波羅蜜（paramita，意為「到彼岸」），不是第一波羅蜜，所以才叫做第一波羅蜜。須菩提！忍辱波羅蜜（ksanti-paramita，意為「忍耐到彼岸」），如來說不是忍辱波羅蜜。為什麼呢？須菩提！就像我過去被歌利王（Kali）割截身體的時候，我那時沒有我相（atman-samjna，執著于自我的概念）、沒有人相（pudgala-samjna，執著於人的概念）、沒有眾生相（sattva-samjna，執著于眾生的概念）、沒有壽者相（jiva-samjna，執著于壽命的概念）。為什麼呢？我在過去被節節肢解的時候，如果我有我相、人相、眾生相、壽者相，就應該會產生嗔恨。須菩提！我又想起過去五百世做忍辱仙人的時候，在那時，我也沒有我相、沒有人相、沒有眾生相、沒有壽者相。所以，須菩提！菩薩應該離開一切相，發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，意為「無上正等正覺之心」），不應該執著於色（rupa，意為「物質」）而生心，不應該執著于聲（shabda，意為「聲音」）、香（gandha，意為「氣味」）、味（rasa，意為「味道」）、觸（sparsha，意為「觸感」）、法（dharma，意為「事物」）而生心，應該生起無所執著的心。如果心有所執著，那就是非執著。所以佛說：『菩薩的心不應該執著於色而行佈施。』 須菩提！菩薩爲了利益一切眾生，應該這樣佈施。如來說：『一切諸相，就是非相。』又說：『一切眾生，就不是眾生。』 須菩提！如來是說真話的人、說實話的人、說如實話的人、不說謊話的人、不說異樣話的人。 須菩提！如來所得到的法，這個法既不是真實的也不是虛假的。須菩提！如果菩薩的心執著於法而行佈施，就像人進入黑暗中，什麼也看不見；如果菩薩的心不執著於法而行佈施，就像人有眼睛，在陽光照耀下，能看見各種各樣的顏色。 須菩提！在未來的時代，如果有善男子、善女人，能夠受持、讀誦這部經，那麼如來就會以佛的智慧，完全知道這個人，完全看見這個人，他們都能夠成就無量無邊的功德。
【English Translation】 English version: Without fear, without dread, know that such a person is exceedingly rare. Why is that? Subhuti! The Tathagata's (Tathagata, meaning 'Thus Gone One') first paramita (paramita, meaning 'perfection' or 'crossing over'), is not the first paramita, that is why it is called the first paramita. Subhuti! The paramita of patience (ksanti-paramita, meaning 'perfection of patience'), the Tathagata says is not the paramita of patience. Why is that? Subhuti! Just as when I was formerly cut apart by King Kali, at that time, I had no concept of self (atman-samjna, the concept of a self), no concept of a person (pudgala-samjna, the concept of a person), no concept of a living being (sattva-samjna, the concept of a living being), and no concept of a life span (jiva-samjna, the concept of a life span). Why is that? When I was dismembered limb by limb in the past, if I had a concept of self, a concept of a person, a concept of a living being, or a concept of a life span, I should have given rise to anger. Subhuti! I also recall that in the past, in five hundred lifetimes, I was a sage of patience. In those lifetimes, I had no concept of self, no concept of a person, no concept of a living being, and no concept of a life span. Therefore, Subhuti! A Bodhisattva (Bodhisattva, meaning 'enlightenment being') should depart from all concepts, and awaken the mind of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, meaning 'unexcelled, right, and perfect enlightenment'), should not dwell on form (rupa, meaning 'material form') to give rise to a mind, should not dwell on sound (shabda, meaning 'sound'), smell (gandha, meaning 'smell'), taste (rasa, meaning 'taste'), touch (sparsha, meaning 'touch'), or dharma (dharma, meaning 'phenomena') to give rise to a mind, but should give rise to a mind that dwells nowhere. If the mind dwells somewhere, then it is non-dwelling. Therefore, the Buddha said: 'A Bodhisattva's mind should not dwell on form when giving alms.' Subhuti! A Bodhisattva, for the benefit of all living beings, should give alms in this way. The Tathagata says: 'All forms are non-forms.' And also says: 'All living beings are non-living beings.' Subhuti! The Tathagata is a speaker of truth, a speaker of reality, a speaker of what is as it is, a non-deceiving speaker, a non-different speaker. Subhuti! The Dharma (Dharma, meaning 'teachings' or 'law') that the Tathagata has attained, this Dharma is neither real nor unreal. Subhuti! If a Bodhisattva's mind dwells on the Dharma while giving alms, it is like a person entering darkness, who sees nothing; if a Bodhisattva's mind does not dwell on the Dharma while giving alms, it is like a person with eyes, who, in the light of the sun, sees all kinds of colors. Subhuti! In the future, if there are good men and good women who can receive, uphold, read, and recite this sutra, then the Tathagata, with the wisdom of the Buddha, will fully know these people, fully see these people, and they will all attain immeasurable and boundless merit.
「須菩提！若有善男子、善女人，初日分以恒河沙等身佈施，中日分復以恒河沙等身佈施，後日分亦以恒河沙等身佈施，如是無量百千萬億劫以身佈施；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。
「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。
「複次，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，于然燈佛前，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
【現代漢語翻譯】 現代漢語譯本： 『須菩提！如果善男子、善女人，在早晨用像恒河沙一樣多的身體佈施，中午又用像恒河沙一樣多的身體佈施，下午也用像恒河沙一樣多的身體佈施，這樣無數百千萬億劫都用身體佈施；如果有人聽到這部經典，信心不退，他所獲得的福德勝過前者，更何況是書寫、受持、讀誦、為他人解說呢？』 『須菩提！總而言之，這部經有不可思議、不可稱量、無邊無際的功德。如來是為發大乘心的人說，為發最上乘心的人說。如果有人能夠受持讀誦，廣泛地為他人解說，如來完全知道這個人，完全看見這個人，他們都將成就不可衡量、不可稱量、無邊無際、不可思議的功德。這樣的人，就是承擔如來阿耨多羅三藐三菩提（無上正等正覺）的重任。為什麼呢？須菩提！如果喜歡小乘佛法的人，執著於我見、人見、眾生見、壽者見，那麼對於這部經，就不能聽受讀誦、為他人解說。』 『須菩提！無論在什麼地方，只要有這部經存在，一切世間的天人、阿修羅（非天神），都應當供養；應當知道這個地方就是佛塔，都應當恭敬，作禮圍繞，用各種鮮花和香來散佈在這個地方。』 『此外，須菩提！善男子、善女人，如果受持讀誦這部經，卻被人輕視，這是因為這個人前世的罪業，本應墮入惡道，因為今世被人輕視，前世的罪業就消除了，當獲得阿耨多羅三藐三菩提（無上正等正覺）。』 『須菩提！我回憶過去無量阿僧祇劫（無數大劫），在燃燈佛（過去佛）面前，遇到八百四千萬億那由他（極多數）諸佛，都供養承事，沒有空過。如果有人，在後來的末法時代，能夠受持讀誦這部經，所獲得的功德，比我所供養諸佛的功德，百分之一都不到，千萬億分之一都不到，甚至無法用算數譬喻來形容。』
【English Translation】 English version: 'Subhuti! If a good man or good woman were to give away as many bodies as there are grains of sand in the Ganges River in the morning, and again as many bodies as there are grains of sand in the Ganges River at midday, and again as many bodies as there are grains of sand in the Ganges River in the afternoon, and were to continue giving away bodies in this way for countless hundreds of thousands of millions of kalpas (eons); if, on the other hand, someone were to hear this sutra and have faith without opposition, their merit would surpass that of the former, how much more so if they were to write, receive, recite, and explain it to others?' 'Subhuti! In short, this sutra has inconceivable, immeasurable, and boundless merit. The Tathagata (Buddha) speaks it for those who have set their minds on the Mahayana (Great Vehicle), and for those who have set their minds on the Supreme Vehicle. If someone can receive, uphold, recite, and widely explain it to others, the Tathagata fully knows this person, fully sees this person, and they will all attain immeasurable, incalculable, boundless, and inconceivable merit. Such people are bearing the burden of the Tathagata's Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Why is this so? Subhuti! If those who delight in the Hinayana (Lesser Vehicle) are attached to the view of self, the view of person, the view of sentient beings, and the view of a life span, they will not be able to hear, receive, recite, or explain this sutra to others.' 'Subhuti! Wherever this sutra is found, all the gods, humans, and asuras (demigods) of the world should make offerings; know that this place is a stupa (relic shrine), and all should respectfully bow, circumambulate it, and scatter flowers and incense there.' 'Furthermore, Subhuti! If a good man or good woman who receives, upholds, and recites this sutra is despised by others, it is because of the karmic offenses of this person's past lives, which should have caused them to fall into evil realms. Because they are despised in this life, the karmic offenses of their past lives are eliminated, and they will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' 'Subhuti! I recall that in the past, countless asamkhya kalpas (incalculable eons) ago, before Dipankara Buddha (a past Buddha), I encountered eight hundred and four million nayutas (a very large number) of Buddhas, and I made offerings and served them all without exception. If someone in the future, in the Dharma-ending age, can receive, uphold, and recite this sutra, the merit they obtain will not be equal to even one percent of the merit of my offerings to all those Buddhas, not even one ten-millionth of a billionth, and it cannot be described by any numerical analogy.'
分、乃至算數譬喻所不能及。
「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。」
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。
「須菩提！于意云何？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，佛于然燈佛所，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：『汝于來世，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：『汝于來世，當得作佛，號釋迦牟尼。』何以故？如來者，即諸法如義。
「若有人
【現代漢語翻譯】 現代漢語譯本 是無法用分割、甚至算術比喻來衡量的。 『須菩提（Subhuti）！如果善男子、善女人，在後來的末法時代，有人能夠受持、讀誦這部經，他們所獲得的功德，如果我詳細解說，或許有人聽了會心神狂亂，疑惑不信。須菩提（Subhuti）！應當知道這部經的意義不可思議，其果報也是不可思議的。』 這時，須菩提（Subhuti）對佛說：『世尊！善男子、善女人，發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心），應該如何安住？應該如何降伏其心？』 佛告訴須菩提（Subhuti）：『善男子、善女人，發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心）的人，應當生起這樣的心念：『我應當度脫一切眾生。度脫一切眾生之後，卻不認為有一個眾生真正被度脫。』為什麼呢？須菩提（Subhuti）！如果菩薩有我相、人相、眾生相、壽者相，那就不是菩薩。這是為什麼呢？須菩提（Subhuti）！實際上沒有一種法可以讓人發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心）。』 『須菩提（Subhuti）！你認為如何？如來（Tathagata）在燃燈佛（Dipamkara Buddha）那裡，有得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的法嗎？』 『不，世尊！按照我理解佛所說的意義，佛在燃燈佛（Dipamkara Buddha）那裡，沒有得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的法。』 佛說：『是這樣的，是這樣的！須菩提（Subhuti）！實際上沒有一種法，如來（Tathagata）可以得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。須菩提（Subhuti）！如果有法讓如來（Tathagata）得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），燃燈佛（Dipamkara Buddha）就不會給我授記：『你將來會成佛，號為釋迦牟尼（Sakyamuni）。』正因為實際上沒有一種法可以得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），所以燃燈佛（Dipamkara Buddha）才給我授記，說：『你將來會成佛，號為釋迦牟尼（Sakyamuni）。』為什麼呢？如來（Tathagata）的意思，就是諸法如如不動的真理。 『如果有人
【English Translation】 English version cannot be reached by division, or even by arithmetic metaphors. 'Subhuti! If good men or good women, in the latter days of the Dharma's decline, can receive, uphold, read, and recite this sutra, the merit they obtain, if I were to fully describe it, some might hear it and become confused, doubtful, and disbelieving. Subhuti! Know that the meaning of this sutra is inconceivable, and its karmic rewards are also inconceivable.' At that time, Subhuti said to the Buddha, 'World Honored One! When good men or good women have awakened the mind of Anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment), how should they abide? How should they subdue their minds?' The Buddha told Subhuti, 'Good men or good women, who have awakened the mind of Anuttara-samyak-sambodhi, should give rise to this thought: 「I must liberate all living beings. Having liberated all living beings, I do not consider that any living being has actually been liberated.」 Why is this so? Subhuti! If a Bodhisattva has the perception of a self, a person, a living being, or a life span, then they are not a Bodhisattva. Why is this? Subhuti! In reality, there is no Dharma by which one can awaken the mind of Anuttara-samyak-sambodhi.' 'Subhuti! What do you think? Did the Tathagata (the Thus Come One) obtain any Dharma from Dipamkara Buddha (the Buddha of the Lamp) by which he attained Anuttara-samyak-sambodhi?' 'No, World Honored One! As I understand the meaning of what the Buddha has said, the Buddha did not obtain any Dharma from Dipamkara Buddha by which he attained Anuttara-samyak-sambodhi.' The Buddha said, 'So it is, so it is! Subhuti! In reality, there is no Dharma by which the Tathagata attained Anuttara-samyak-sambodhi. Subhuti! If there were a Dharma by which the Tathagata attained Anuttara-samyak-sambodhi, Dipamkara Buddha would not have given me the prophecy: 「In the future, you will become a Buddha named Sakyamuni.」 Because in reality there is no Dharma by which one can attain Anuttara-samyak-sambodhi, Dipamkara Buddha gave me the prophecy, saying: 「In the future, you will become a Buddha named Sakyamuni.」 Why is this? The Tathagata means the suchness of all Dharmas. 'If someone'
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。
「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。
「須菩提！于意云何？如來有肉眼不？」
「如是，世尊！如來有肉眼。」
「須菩提！于意云何？如來有天眼不？」
「如是，世尊！如來有天眼。」
「須菩提！于意云何？如來有慧眼不？」
「如是，世尊！如來有慧眼。」
「須菩提！于意云何？如來有法眼不？」
「如是，世尊！如來有法眼。」
「須菩提！于意云何？如來有佛眼不？」
「如是，世尊！如來有
【現代漢語翻譯】 現代漢語譯本：佛說：『如來證得了阿耨多羅三藐三菩提（無上正等正覺）。』須菩提！實際上沒有一種固定的法，讓佛能證得阿耨多羅三藐三菩提。須菩提！如來所證得的阿耨多羅三藐三菩提，其中既沒有真實也沒有虛妄。因此，如來說：『一切法都是佛法。』須菩提！所說的一切法，實際上並非一切法，所以才稱為一切法。 『須菩提！譬如人的身體長大。』 須菩提說：『世尊！如來說人的身體長大，實際上並非真正的大身，只是名為大身。』 『須菩提！菩薩也是如此。如果菩薩說：『我應當度化無量眾生。』那就不稱為菩薩。為什麼呢？須菩提！實際上沒有一種固定的法名為菩薩。因此佛說：『一切法無我、無人、無眾生、無壽者。』須菩提！如果菩薩說：『我應當莊嚴佛土。』那就不稱為菩薩。為什麼呢？如來說莊嚴佛土，實際上並非真正的莊嚴，只是名為莊嚴。須菩提！如果菩薩通達無我之法，如來就稱他為真正的菩薩。 『須菩提！你認為如何？如來有肉眼嗎？』 『是的，世尊！如來有肉眼。』 『須菩提！你認為如何？如來有天眼嗎？』 『是的，世尊！如來有天眼。』 『須菩提！你認為如何？如來有慧眼嗎？』 『是的，世尊！如來有慧眼。』 『須菩提！你認為如何？如來有法眼嗎？』 『是的，世尊！如來有法眼。』 『須菩提！你認為如何？如來有佛眼嗎？』 『是的，世尊！如來有佛眼。』
【English Translation】 English version: The Buddha said, 'The Tathagata has attained Anuttara Samyak Sambodhi (Supreme Perfect Enlightenment).' Subhuti! In reality, there is no fixed Dharma by which the Buddha attains Anuttara Samyak Sambodhi. Subhuti! The Anuttara Samyak Sambodhi that the Tathagata has attained is neither real nor unreal. Therefore, the Tathagata says, 'All Dharmas are Buddha-Dharmas.' Subhuti! What is called all Dharmas is actually not all Dharmas, therefore it is called all Dharmas. 'Subhuti! For example, a person's body grows up.' Subhuti said, 'World Honored One! When the Tathagata speaks of a person's body growing up, it is actually not a truly large body, it is merely called a large body.' 'Subhuti! Bodhisattvas are also like this. If a Bodhisattva says, 'I should liberate countless sentient beings,' then they are not called a Bodhisattva. Why is that? Subhuti! In reality, there is no fixed Dharma called a Bodhisattva. Therefore, the Buddha says, 'All Dharmas are without self, without person, without sentient beings, and without a life span.' Subhuti! If a Bodhisattva says, 'I should adorn the Buddha-lands,' then they are not called a Bodhisattva. Why is that? The Tathagata says that adorning the Buddha-lands is actually not true adornment, it is merely called adornment. Subhuti! If a Bodhisattva understands the Dharma of no-self, the Tathagata calls them a true Bodhisattva.' 'Subhuti! What do you think? Does the Tathagata have the physical eye?' 'Yes, World Honored One! The Tathagata has the physical eye.' 'Subhuti! What do you think? Does the Tathagata have the heavenly eye?' 'Yes, World Honored One! The Tathagata has the heavenly eye.' 'Subhuti! What do you think? Does the Tathagata have the wisdom eye?' 'Yes, World Honored One! The Tathagata has the wisdom eye.' 'Subhuti! What do you think? Does the Tathagata have the Dharma eye?' 'Yes, World Honored One! The Tathagata has the Dharma eye.' 'Subhuti! What do you think? Does the Tathagata have the Buddha eye?' 'Yes, World Honored One! The Tathagata has the Buddha eye.'
佛眼。」
「須菩提！于意云何？恒河中所有沙，佛說是沙不？」
「如是，世尊！如來說是沙。」
「須菩提！于意云何？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。
「須菩提！于意云何？若有人滿三千大千世界七寶以用佈施，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。
「須菩提！于意云何？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！于意云何？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。」
「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
【現代漢語翻譯】 現代漢語譯本 佛陀說：『須菩提，你的想法如何？恒河中的所有沙子，佛陀說是沙子嗎？』 須菩提回答說：『是的，世尊。如來說是沙子。』 佛陀說：『須菩提，你的想法如何？如果一條恒河中的所有沙子，有像這樣多的恒河，這些恒河中所有沙子的數量相當於佛世界的數量，你說這樣多嗎？』 須菩提回答說：『非常多，世尊！』 佛陀告訴須菩提：『在這些國土中，所有眾生，有各種各樣的心念，如來都知道。為什麼呢？如來說這些心念，都不是真正的心念，這才是名為心念。這是為什麼呢？須菩提，過去的心不可得，現在的心不可得，未來的心不可得。』 佛陀說：『須菩提，你的想法如何？如果有人用充滿三千大千世界的七寶來佈施，這個人因為這個因緣，得到的福德多嗎？』 須菩提回答說：『是的，世尊！這個人因為這個因緣，得到的福德非常多。』 佛陀說：『須菩提，如果福德是真實的，如來就不會說得到很多福德；因為福德不是真實的，所以如來說得到很多福德。』 佛陀說：『須菩提，你的想法如何？可以用具足色身（擁有完美外形的身軀）來見到佛陀嗎？』 須菩提回答說：『不，世尊！不應該用具足色身來見到如來。為什麼呢？如來說具足色身，就不是具足色身，這才是名為具足色身。』 佛陀說：『須菩提，你的想法如何？可以用具足諸相（擁有完美特徵的身體）來見到如來嗎？』 須菩提回答說：『不，世尊！不應該用具足諸相來見到如來。為什麼呢？如來說諸相具足，就不是具足，這才是名為諸相具足。』 佛陀說：『須菩提，你不要認為如來有這樣的想法：『我應當有所說法。』不要這樣想，為什麼呢？如果有人說：『如來有所說法。』那就是誹謗佛陀。
【English Translation】 English version The Buddha said, 'Subhuti, what do you think? Are all the sands in the Ganges River, are they called sand by the Buddha?' Subhuti replied, 'Yes, World Honored One. The Tathagata calls them sand.' The Buddha said, 'Subhuti, what do you think? If there were as many Ganges Rivers as there are sands in one Ganges River, and the number of sands in all those Ganges Rivers equaled the number of Buddha worlds, would that be many?' Subhuti replied, 'Very many, World Honored One!' The Buddha told Subhuti, 'In all those lands, all sentient beings have various kinds of thoughts, and the Tathagata knows them all. Why is that? The Tathagata says that all these thoughts are not real thoughts, and that is what is called thoughts. Why is that? Subhuti, the past mind cannot be obtained, the present mind cannot be obtained, and the future mind cannot be obtained.' The Buddha said, 'Subhuti, what do you think? If someone were to give away the seven treasures filling three thousand great thousand worlds, would that person, because of this cause, obtain much merit?' Subhuti replied, 'Yes, World Honored One! That person, because of this cause, would obtain very much merit.' The Buddha said, 'Subhuti, if merit were real, the Tathagata would not say that much merit is obtained; because merit is not real, the Tathagata says that much merit is obtained.' The Buddha said, 'Subhuti, what do you think? Can the Buddha be seen by a fully formed body (a body with a perfect form)?' Subhuti replied, 'No, World Honored One! The Tathagata should not be seen by a fully formed body. Why is that? The Tathagata says that a fully formed body is not a fully formed body, and that is what is called a fully formed body.' The Buddha said, 'Subhuti, what do you think? Can the Tathagata be seen by fully formed characteristics (a body with perfect features)?' Subhuti replied, 'No, World Honored One! The Tathagata should not be seen by fully formed characteristics. Why is that? The Tathagata says that fully formed characteristics are not fully formed, and that is what is called fully formed characteristics.' The Buddha said, 'Subhuti, do not think that the Tathagata has this thought: 『I should have something to teach.』 Do not think like that, why is that? If someone says: 『The Tathagata has something to teach,』 that is slandering the Buddha.'
，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，于未來世，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。」
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！我于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。
「複次，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。
「須菩提！若三千大千世界中所有諸須彌山王，如是等七寶聚，有人持用佈施；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。
「須菩提！于意云何？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
【現代漢語翻譯】 現代漢語譯本： 『不能理解我所說的道理。須菩提！所謂說法，是沒有固定的法可以說的，這才是真正的說法。』
這時，慧命須菩提（佛陀的十大弟子之一，以解空第一著稱）問佛說：『世尊！將來世間，是否會有眾生，聽聞這種教法，而生起信心呢？』
佛說：『須菩提！他們既不是真正的眾生，也不是完全沒有眾生的概念。為什麼呢？須菩提！所謂的眾生，如來說並非真正的眾生，只是爲了方便才稱之為眾生。』
須菩提問佛說：『世尊！佛陀您證得阿耨多羅三藐三菩提（無上正等正覺，即最高的智慧和覺悟），是沒有任何所得嗎？』
『是的，是的！須菩提！我證得阿耨多羅三藐三菩提，實際上沒有任何固定的法可以得到，這才是真正的阿耨多羅三藐三菩提。』
『再者，須菩提！這種法是平等無差別的，沒有高下之分，這才是真正的阿耨多羅三藐三菩提；以無我、無人、無眾生、無壽者的觀念，修習一切善法，就能證得阿耨多羅三藐三菩提。須菩提！所謂的善法，如來說並非固定的善法，只是爲了方便才稱之為善法。』
『須菩提！如果有人用三千大千世界中所有須彌山王（佛教宇宙觀中的中心山）那樣多的七寶來佈施，另一個人如果能受持、讀誦這部《般若波羅蜜經》（以空性智慧為核心的經典），乃至僅僅是其中的四句偈，併爲他人解說，那麼後者的功德比前者大得多，前者連後者的百分之一、千分之一、百千萬億分之一都比不上，甚至用算術和比喻都無法形容。』
『須菩提！你認為如何？你們不要認為如來有這樣的想法：『我應當度化眾生。』須菩提！不要這樣想。為什麼呢？實際上沒有被如來度化的眾生，如果真的有被如來度化的眾生，那麼如來就有了我、人、眾生、壽者的概念。須菩提！如來說：『有我』，實際上並非真的有我，只是凡夫俗子執著于有我。須菩提！所謂的凡夫，如來
【English Translation】 English version: 'cannot understand what I am saying. Subhuti! The act of teaching the Dharma means there is no fixed Dharma to be taught; this is what is called teaching the Dharma.'
At that time, the venerable Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) said to the Buddha, 'World Honored One! Will there be beings in the future who, upon hearing this Dharma, will generate faith?'
The Buddha said, 'Subhuti! They are neither truly beings nor completely without the concept of beings. Why is that? Subhuti! What is called beings, the Tathagata says are not truly beings; it is just a convenient term.'
Subhuti asked the Buddha, 'World Honored One! When the Buddha attained Anuttara-samyak-sambodhi (unexcelled complete enlightenment, the highest wisdom and awakening), was there nothing obtained?'
'Yes, yes! Subhuti! When I attained Anuttara-samyak-sambodhi, there was actually no fixed Dharma to be obtained; this is what is called Anuttara-samyak-sambodhi.'
'Furthermore, Subhuti! This Dharma is equal and without discrimination, without high or low; this is what is called Anuttara-samyak-sambodhi. By practicing all good Dharmas with the concept of no self, no person, no beings, and no life span, one can attain Anuttara-samyak-sambodhi. Subhuti! What is called good Dharmas, the Tathagata says are not fixed good Dharmas; it is just a convenient term.'
'Subhuti! If someone were to give away as much of the seven treasures as there are Mount Sumerus (the central mountain in Buddhist cosmology) in the three thousand great thousand worlds, and another person were to receive, uphold, recite, and explain this Prajna Paramita Sutra (the scripture focusing on the wisdom of emptiness), even just a four-line verse, the merit of the latter would be far greater than the former. The former cannot even compare to one percent, one thousandth, one hundred millionth of the latter, and cannot even be described by arithmetic or metaphors.'
'Subhuti! What do you think? You should not think that the Tathagata has this thought: 'I should liberate beings.' Subhuti! Do not think like that. Why is that? In reality, there are no beings liberated by the Tathagata. If there were beings liberated by the Tathagata, then the Tathagata would have the concepts of self, person, beings, and life span. Subhuti! The Tathagata says, 'There is a self,' but in reality, there is no self; it is just that ordinary people are attached to the idea of a self. Subhuti! What is called an ordinary person, the Tathagata
說則非凡夫。
「須菩提！于意云何？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。
「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！汝若作是念：『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。
「須菩提！若菩薩以滿恒河沙等世界七寶佈施；若復有人知一切法無我，得成於忍，此菩薩勝前菩薩所得功德。須菩提！以諸菩薩不受福德故。」
須菩提白佛言：「世尊！云何菩薩不受福德？」
「須菩提！菩薩所作福德，不應貪著，是故說不受福德。
「須菩提！若有人言：『如來若來若去、若坐若臥。』是人不解我所說義。何以故？如來者，無所從來，亦無所去，故名如來。
「須菩提！若善男子
【現代漢語翻譯】 現代漢語譯本 如果說（如來）是凡夫，那就錯了。 『須菩提！你認為如何？可以用三十二相來觀察如來嗎？』 須菩提說：『是的，是的！可以用三十二相來觀察如來。』 佛說：『須菩提！如果用三十二相來觀察如來，那麼轉輪聖王（擁有三十二相的統治者）也就成了如來。』 須菩提對佛說：『世尊！依我理解佛所說的意義，不應該用三十二相來觀察如來。』 這時，世尊說了偈語： 『如果用外形來看我，用聲音來求我， 這個人走的是邪路，不能見到如來。 『須菩提！如果你這樣想：『如來不是因為具足相好，才證得阿耨多羅三藐三菩提（無上正等正覺）。』須菩提！不要這樣想。如來不是因為具足相好，才證得阿耨多羅三藐三菩提。 『須菩提！如果你這樣想：『發阿耨多羅三藐三菩提心（發無上正等正覺之心）的人，是說諸法斷滅的。』不要這樣想。為什麼呢？發阿耨多羅三藐三菩提心的人，對於法不說斷滅相。 『須菩提！如果菩薩用裝滿恒河沙數那麼多世界的七寶來佈施；如果又有人知道一切法無我，從而成就了忍辱，這位菩薩勝過前面那位菩薩所得到的功德。須菩提！因為諸菩薩不執著于福德的緣故。』 須菩提對佛說：『世尊！為什麼菩薩不執著于福德呢？』 『須菩提！菩薩所做的福德，不應該貪戀執著，所以說不執著于福德。 『須菩提！如果有人說：『如來有來有去，有坐有臥。』這個人不理解我所說的意義。為什麼呢？如來，沒有從哪裡來，也沒有到哪裡去，所以叫做如來。 『須菩提！如果善男子
【English Translation】 English version To say that (Tathagata) is an ordinary person is incorrect. 'Subhuti, what do you think? Can the Tathagata be viewed by the thirty-two marks?' Subhuti said, 'Yes, yes! The Tathagata can be viewed by the thirty-two marks.' The Buddha said, 'Subhuti, if the Tathagata is viewed by the thirty-two marks, then a Chakravartin king (a ruler with thirty-two marks) would also be a Tathagata.' Subhuti said to the Buddha, 'World Honored One, as I understand the meaning of what the Buddha has said, the Tathagata should not be viewed by the thirty-two marks.' At that time, the World Honored One spoke in verse: 'If one sees me by form, or seeks me by sound, That person walks a wrong path and cannot see the Tathagata.' 'Subhuti, if you think, 'The Tathagata attained Anuttara-samyak-sambodhi (supreme perfect enlightenment) not because of possessing complete marks,' Subhuti, do not think that way. The Tathagata did not attain Anuttara-samyak-sambodhi because of possessing complete marks. 'Subhuti, if you think, 'Those who have set their minds on Anuttara-samyak-sambodhi (the mind of supreme perfect enlightenment) speak of the annihilation of all dharmas,' do not think that way. Why? Those who have set their minds on Anuttara-samyak-sambodhi do not speak of the annihilation of dharmas. 'Subhuti, if a Bodhisattva were to give away the seven treasures filling as many worlds as there are sands in the Ganges River; and if another person were to know that all dharmas are without self, and thereby achieve forbearance, this Bodhisattva would surpass the merit gained by the former Bodhisattva. Subhuti, it is because the Bodhisattvas do not cling to merit.' Subhuti said to the Buddha, 'World Honored One, why do Bodhisattvas not cling to merit?' 'Subhuti, the merit that Bodhisattvas perform should not be clung to, therefore it is said that they do not cling to merit. 'Subhuti, if someone says, 'The Tathagata comes and goes, sits and lies down,' that person does not understand the meaning of what I have said. Why? The Tathagata has not come from anywhere, nor does he go anywhere, therefore he is called Tathagata. 'Subhuti, if a good man
、善女人，以三千大千世界碎為微塵，于意云何？是微塵眾寧為多不？」
「甚多，世尊！何以故？若是微塵眾實有者，佛則不說是微塵眾。所以者何？佛說微塵眾，則非微塵眾，是名微塵眾。世尊！如來所說三千大千世界，則非世界，是名世界。何以故？若世界實有者，則是一合相。如來說一合相，則非一合相，是名一合相。」
「須菩提！一合相者，則是不可說，但凡夫之人貪著其事。
「須菩提！若人言：『佛說我見、人見、眾生見、壽者見。』須菩提！于意云何？是人解我所說義不？」
「世尊！是人不解如來所說義。何以故？世尊說我見、人見、眾生見、壽者見，即非我見、人見、眾生見、壽者見，是名我見、人見、眾生見、壽者見。」
「須菩提！發阿耨多羅三藐三菩提心者，於一切法，應如是知，如是見，如是信解，不生法相。須菩提！所言法相者，如來說即非法相，是名法相。
「須菩提！若有人以滿無量阿僧祇世界七寶持用佈施，若有善男子、善女人，發菩薩心者，持於此經，乃至四句偈等，受持讀誦，為人演說，其福勝彼。云何為人演說？不取于相，如如不動。何以故？
「一切有為法， 如夢、幻、泡、影， 如露亦如電， 應作如是觀。
【現代漢語翻譯】 現代漢語譯本： 「善女人，如果把三千大千世界都粉碎成微塵，你認為如何？這些微塵的數量多不多？」 「非常多，世尊！為什麼呢？如果這些微塵真的實有，佛陀就不會說它們是微塵了。這是為什麼呢？佛陀所說的微塵，實際上不是微塵，只是名為微塵。世尊！如來所說的三千大千世界，實際上也不是真正的世界，只是名為世界。為什麼呢？如果世界真的實有，那就是一個『一合相』。如來說『一合相』，實際上不是『一合相』，只是名為『一合相』。」 「須菩提（Subhuti），這個『一合相』是不可說的，只是凡夫俗子執著於它。」 「須菩提，如果有人說：『佛陀說有我見（atman-drsti）、人見（pudgala-drsti）、眾生見（sattva-drsti）、壽者見（jiva-drsti）。』須菩提，你認為如何？這個人理解我所說的意思嗎？」 「世尊，這個人不理解如來所說的意思。為什麼呢？世尊所說的我見、人見、眾生見、壽者見，實際上不是真正的我見、人見、眾生見、壽者見，只是名為我見、人見、眾生見、壽者見。」 「須菩提，發了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺）的人，對於一切法，都應該這樣理解，這樣看待，這樣信解，不執著於法相。須菩提，所說的法相，如來說實際上不是法相，只是名為法相。」 「須菩提，如果有人用充滿無量阿僧祇（asamkhya，無數）世界的七寶來佈施，如果有善男子、善女人，發了菩薩心，受持這部經，乃至其中的四句偈等，受持讀誦，為他人演說，他們的福德勝過前者。如何為他人演說呢？不執著于任何表象，如如不動。為什麼呢？」 「一切有為法，如同夢幻泡影，如同露水閃電，應當這樣觀察。」
【English Translation】 English version: 『Good woman, if the three thousand great thousand worlds were all crushed into dust, what do you think? Would the multitude of these dust particles be many or not?』 『Very many, World Honored One! Why is that? If these dust particles were truly existent, the Buddha would not have spoken of them as a multitude of dust particles. Why is that? The multitude of dust particles that the Buddha speaks of is actually not a multitude of dust particles, it is merely called a multitude of dust particles. World Honored One! The three thousand great thousand worlds that the Tathagata speaks of are actually not real worlds, they are merely called worlds. Why is that? If the worlds were truly existent, they would be a 『single aggregate』. The Tathagata speaks of a 『single aggregate』, but it is actually not a 『single aggregate』, it is merely called a 『single aggregate』.』 『Subhuti, this 『single aggregate』 is unspeakable, but ordinary people are attached to it.』 『Subhuti, if someone says, 『The Buddha speaks of a view of self (atman-drsti), a view of person (pudgala-drsti), a view of sentient beings (sattva-drsti), and a view of a life span (jiva-drsti).』 Subhuti, what do you think? Does this person understand the meaning of what I have said?』 『World Honored One, this person does not understand the meaning of what the Tathagata has said. Why is that? The World Honored One speaks of a view of self, a view of person, a view of sentient beings, and a view of a life span, but these are actually not a view of self, a view of person, a view of sentient beings, or a view of a life span, they are merely called a view of self, a view of person, a view of sentient beings, and a view of a life span.』 『Subhuti, those who have awakened the mind of anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment), regarding all dharmas, should understand in this way, see in this way, and believe and comprehend in this way, without giving rise to any attachment to the characteristics of dharmas. Subhuti, what is spoken of as the characteristics of dharmas, the Tathagata says that they are actually not the characteristics of dharmas, they are merely called the characteristics of dharmas.』 『Subhuti, if someone were to use the seven treasures to fill countless asamkhya (incalculable) worlds and give them as alms, and if there were good men or good women who have awakened the Bodhi mind, and who uphold this sutra, even just four lines of a verse, reciting and explaining it to others, their merit would surpass the former. How should one explain it to others? Without clinging to any appearances, remaining still and unmoving. Why is that?』 『All conditioned dharmas are like a dream, an illusion, a bubble, a shadow, like dew and lightning, one should contemplate them in this way.』
」
佛說是經已，長老須菩提及諸比丘、比丘尼、優婆塞、優婆夷，一切世間天、人、阿修羅，聞佛所說，皆大歡喜，信受奉行。
金剛般若波羅蜜經
真言
那謨婆伽跋帝 缽喇壤 波羅弭多曳 唵伊利底 伊室利 輸盧馱 毗舍耶 毗舍耶 莎婆訶
【現代漢語翻譯】 現代漢語譯本 佛陀說完這部經后，長老須菩提（Subhuti）以及各位比丘（bhiksu）、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆夷（upasika），還有世間一切的天（deva）、人（manusya）、阿修羅（asura），聽聞佛陀所說，都非常歡喜，信受奉行。
《金剛般若波羅蜜經》（Vajracchedikā Prajñāpāramitā Sūtra）
真言（mantra）
那謨婆伽跋帝（namo bhagavate） 缽喇壤（prajna） 波羅弭多曳（paramitaye） 唵伊利底（om iriti） 伊室利（isiri） 輸盧馱（surodha） 毗舍耶（visaya） 毗舍耶（visaya） 莎婆訶（svaha）
【English Translation】 English version After the Buddha finished speaking this sutra, the elder Subhuti, along with all the bhiksus (monks), bhiksunis (nuns), upasakas (male lay followers), upasikas (female lay followers), and all the devas (gods), manusyas (humans), and asuras (demigods) in the world, having heard what the Buddha had said, were all greatly delighted, and accepted it with faith and practiced accordingly.
The Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra)
Mantra
Namo bhagavate prajna paramitaye om iriti isiri surodha visaya visaya svaha