T08n0236a_金剛般若波羅蜜經

大正藏第 08 冊 No. 0236a 金剛般若波羅蜜經

No. 236 [Nos. 220(9), 235, 237-239]

金剛般若波羅蜜經

元魏天竺三藏菩提流支譯

如是我聞：

一時婆伽婆，在舍婆提城祇樹給孤獨園，與大比丘眾千二百五十人俱。爾時，世尊食時，著衣持缽，入舍婆提大城乞食。于其城中，次第乞食已，還至本處。飯食訖，收衣缽，洗足已，如常敷座，結加趺坐，端身而住，正念不動。

爾時，諸比丘來詣佛所，到已，頂禮佛足，右繞三匝，退坐一面。爾時，慧命須菩提，在大眾中，即從座起，偏袒右肩，右膝著地，向佛合掌，恭敬而立，白佛言：「希有！世尊！如來、應供、正遍知，善護念諸菩薩，善付囑諸菩薩。世尊！云何菩薩大乘中，發阿耨多羅三藐三菩提心？應云何住？云何修行？云何降伏其心？」

爾時，佛告須菩提：「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。如菩薩大乘中，發阿耨多羅三藐三菩提心，應如是住，如是修行，如是降伏其心。」

須菩提白佛言：「世尊！如是。愿樂欲聞。」

佛告須菩提：「諸菩薩生如是心：『所有一切

【現代漢語翻譯】現代漢語譯本《金剛般若波羅蜜經》元魏時期天竺三藏菩提流支翻譯我是這樣聽說的：一時，佛（婆伽婆，Bhagavat，意為世尊）在舍衛城（舍婆提城，Śrāvastī）的祇樹給孤獨園（祇樹給孤獨園，Jetavanavihāra），與一千二百五十位大比丘在一起。當時，世尊到了吃飯的時候，穿上袈裟，拿著缽，進入舍衛大城乞食。在城中依次乞食完畢后，回到原來的地方。吃完飯，收拾好袈裟和缽，洗完腳，像往常一樣鋪好座位，結跏趺坐，端正身體而坐，保持正念不動。當時，眾比丘來到佛所在的地方，到達后，頂禮佛足，右繞佛三圈，然後退到一旁坐下。這時，慧命須菩提（須菩提，Subhūti，佛陀的十大弟子之一），在大眾中，立即從座位上站起來，袒露右肩，右膝跪地，向佛合掌，恭敬地站立，對佛說：『稀有啊！世尊！如來（如來，Tathāgata，佛的稱號）、應供（應供，Arhat，值得供養的人）、正遍知（正遍知，Samyaksaṃbuddha，完全覺悟的人），善於護念諸菩薩，善於囑託諸菩薩。世尊！菩薩在大乘（大乘，Mahāyāna，佛教的一個主要流派）中，如何發起阿耨多羅三藐三菩提心（阿耨多羅三藐三菩提，anuttarā-samyak-saṃbodhi，無上正等正覺）？應該如何安住？應該如何修行？應該如何降伏其心？』當時，佛告訴須菩提：『好啊，好啊！須菩提！正如你所說：『如來善於護念諸菩薩，善於囑託諸菩薩。』你現在仔細聽，我將為你解說。菩薩在大乘中，發起阿耨多羅三藐三菩提心，應該這樣安住，這樣修行，這樣降伏其心。』須菩提對佛說：『世尊！是的，我非常樂意聽聞。』佛告訴須菩提：『諸菩薩應當生起這樣的心：『所有一切'

【English Translation】 English version The Diamond Prajñāpāramitā Sūtra Translated by Bodhiruci, Tripitaka Master from India during the Northern Wei Dynasty Thus have I heard: At one time, the Bhagavat (Bhagavat, meaning the World-Honored One) was in the Jeta Grove, the Garden of Anāthapiṇḍada in Śrāvastī (Śrāvastī), together with a great assembly of twelve hundred and fifty Bhikṣus. At that time, the World-Honored One, when it was time for the meal, put on his robe, took 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 place. After the meal, he put away his robe and bowl, washed his feet, and as usual, spread his seat, sat in the lotus position, straightened his body, and remained with right mindfulness, unmoving. At that time, the Bhikṣus came to where the Buddha was. Having arrived, they bowed at the Buddha's feet, circumambulated him three times to the right, and then sat down to one side. At that time, the Venerable Subhūti (Subhūti, one of the Buddha's ten great disciples), in the midst of the assembly, immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and stood respectfully, saying to the Buddha: 'Rare indeed, World-Honored One! The Tathāgata (Tathāgata, the title of a Buddha), the Arhat (Arhat, one who is worthy of offerings), the Samyaksaṃbuddha (Samyaksaṃbuddha, the fully enlightened one), is skilled in protecting and mindful of all Bodhisattvas, and skilled in entrusting all Bodhisattvas. World-Honored One! How should Bodhisattvas in the Mahāyāna (Mahāyāna, a major branch of Buddhism) arouse the mind of Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed complete and perfect enlightenment)? How should they abide? How should they practice? How should they subdue their minds?' At that time, the Buddha said to Subhūti: 'Excellent, excellent! Subhūti! As you have said: 『The Tathāgata is skilled in protecting and mindful of all Bodhisattvas, and skilled in entrusting all Bodhisattvas.』 Now listen carefully, and I will explain it to you. Bodhisattvas in the Mahāyāna, having aroused the mind of Anuttarā-samyak-saṃbodhi, should abide in this way, practice in this way, and subdue their minds in this way.' Subhūti said to the Buddha: 'World-Honored One! Yes, I am very eager to hear.' The Buddha said to Subhūti: 'All Bodhisattvas should give rise to this thought: 『All'

眾生，眾生所攝，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，所有眾生界，眾生所攝，我皆令入無餘涅槃而滅度之。』如是滅度無量無邊眾生，實無眾生得滅度者。何以故？須菩提！若菩薩有眾生相，即非菩薩。何以故非？須菩提！若菩薩起眾生相、人相、壽者相，則不名菩薩。

「複次，須菩提！菩薩不住於事行於佈施，無所住行於佈施，不住色佈施，不住聲、香、味、觸、法佈施。須菩提！菩薩應如是佈施，不住于相想。何以故？若菩薩不住相佈施，其福德聚不可思量。

「須菩提！于汝意云何？東方虛空可思量不？」須菩提言：「不也，世尊！」

佛言：「如是，須菩提！南西北方四維上下虛空，可思量不？」須菩提言：「不也，世尊！」

佛言：「如是，如是！須菩提！菩薩無住相佈施，福德聚亦復如是不可思量。」佛復告須菩提：「菩薩但應如是行於佈施。」

「須菩提！于意云何？可以相成就見如來不？」須菩提言：「不也，世尊！不可以相成就得見如來。何以故？如來所說相，即非相。」

佛告須菩提：「凡所有相，皆是妄語。若見諸相非相，則非妄語。如是諸相非相，則見如來。」

須菩提白佛言：「世尊

【現代漢語翻譯】現代漢語譯本『所有眾生，無論是被眾生所包含的，還是卵生的、胎生的、濕生的、化生的，有形的、無形的，有思想的、無思想的、非有思想非無思想的，所有眾生界，所有被眾生所包含的，我都讓他們進入無餘涅槃而得到解脫。』這樣解脫了無量無邊的眾生，實際上沒有一個眾生真正得到解脫。為什麼呢？須菩提！如果菩薩心中有眾生的概念，那就不是菩薩了。為什麼不是呢？須菩提！如果菩薩心中產生眾生相、人相、壽者相，那就不能稱為菩薩。『再者，須菩提！菩薩不執著于任何事物而行佈施，不執著于任何地方而行佈施，不執著於色佈施，不執著于聲、香、味、觸、法佈施。須菩提！菩薩應該這樣佈施，不執著于任何表象。為什麼呢？如果菩薩不執著于表象而佈施，他所積累的福德是不可思量的。『須菩提！你認為怎麼樣？東方的虛空可以被衡量嗎？』須菩提說：『不能，世尊！』佛說：『是的，須菩提！南西北方四維上下虛空，可以被衡量嗎？』須菩提說：『不能，世尊！』佛說：『是的，是的！須菩提！菩薩不執著于表象而佈施，他所積累的福德也是這樣不可思量的。』佛又告訴須菩提：『菩薩應該這樣行佈施。』『須菩提！你認為怎麼樣？可以通過觀察如來的外在形象來見到如來嗎？』須菩提說：『不能，世尊！不能通過觀察如來的外在形象來見到如來。為什麼呢？如來所說的外在形象，實際上不是真正的形象。』佛告訴須菩提：『凡是所有外在的形象，都是虛妄的。如果能看到所有外在的形象都不是真實的形象，那就不是虛妄的。這樣理解所有外在的形象都不是真實的形象，就能見到如來。』須菩提對佛說：『世尊！』

【English Translation】 English version 'All beings, whether included in the category of beings, whether born from eggs, from wombs, from moisture, or by transformation; whether with form or without form; whether with thought, without thought, or neither with nor without thought; all realms of beings, all that are included in the category of beings, I will lead them all to enter Nirvana without remainder and be liberated.' Thus, having liberated immeasurable and countless beings, in reality, there is not a single being who has been liberated. Why is this so? Subhuti! If a Bodhisattva has the concept of a being, then he is not a Bodhisattva. Why is he not? Subhuti! If a Bodhisattva gives rise to the concept of a being, a person, or a life-span, then he cannot be called a Bodhisattva. 'Furthermore, Subhuti! A Bodhisattva should practice giving without dwelling on anything, should practice giving without dwelling anywhere, should not dwell on giving in terms of form, should not dwell on giving in terms of sound, smell, taste, touch, or dharma. Subhuti! A Bodhisattva should give in this way, without dwelling on any appearance. Why is this so? If a Bodhisattva gives without dwelling on appearances, the accumulation of merit he gains is immeasurable.' 'Subhuti! What do you think? Can the space in the east be measured?' Subhuti said, 'No, World Honored One!' The Buddha said, 'Likewise, Subhuti! Can the space in the south, west, north, the four intermediate directions, above and below be measured?' Subhuti said, 'No, World Honored One!' The Buddha said, 'Yes, yes! Subhuti! A Bodhisattva's accumulation of merit from giving without dwelling on appearances is also immeasurable in the same way.' The Buddha further told Subhuti, 'A Bodhisattva should practice giving in this way.' 'Subhuti! What do you think? Can the Tathagata be seen by means of the accomplishment of characteristics?' Subhuti said, 'No, World Honored One! The Tathagata cannot be seen by means of the accomplishment of characteristics. Why is this so? The characteristics spoken of by the Tathagata are not true characteristics.' The Buddha told Subhuti, 'All characteristics are false. If one sees all characteristics as non-characteristics, then they are not false. Understanding all characteristics as non-characteristics, one will see the Tathagata.' Subhuti said to the Buddha, 'World Honored One!'

！頗有眾生，于未來世末世，得聞如是修多羅章句，生實相不？」

佛告須菩提：「莫作是說：『頗有眾生，于未來世末世，得聞如是修多羅章句，生實相不？』」

佛復告須菩提：「有未來世末世，有菩薩摩訶薩，法欲滅時，有持戒修福德智慧者，於此修多羅章句，能生信心，以此為實。」

佛復告須菩提：「當知彼菩薩摩訶薩，非於一佛二佛三四五佛所修行供養，非於一佛二佛三四五佛所而種善根。」

佛復告須菩提：「已於無量百千萬諸佛所修行供養，無量百千萬諸佛所種諸善根。聞是修多羅，乃至一念能生凈信。須菩提！如來悉知是諸眾生，如來悉見是諸眾生。須菩提！是諸菩薩，生如是無量福德聚，取如是無量福德。何以故？須菩提！是諸菩薩，無復我相、眾生相、人相、壽者相。

「須菩提！是諸菩薩，無法相，亦非無法相。無相，亦非無相。何以故？須菩提！是諸菩薩，若取法相，則爲著我、人、眾生、壽者。須菩提！若是菩薩有法相，即著我相、人相、眾生相、壽者相。何以故？須菩提！不應取法，非不取法。以是義故，如來常說筏喻法門，是法應舍，非舍法故。」

複次，佛告慧命須菩提：「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

【現代漢語翻譯】現代漢語譯本：『世尊，是否會有眾生，在未來的末法時代，聽聞這樣的修多羅（佛經）章句，而生起對實相的領悟呢？』佛陀告訴須菩提：『不要這樣說：『是否會有眾生，在未來的末法時代，聽聞這樣的修多羅（佛經）章句，而生起對實相的領悟呢？』佛陀又告訴須菩提：『在未來的末法時代，會有菩薩摩訶薩（大菩薩），在佛法將要滅絕的時候，會有持戒、修行福德和智慧的人，對於這些修多羅（佛經）章句，能夠生起信心，並以此為真實。』佛陀又告訴須菩提：『應當知道，這些菩薩摩訶薩，不是僅僅在一佛、二佛、三佛、四佛、五佛那裡修行供養，也不是僅僅在一佛、二佛、三佛、四佛、五佛那裡種下善根。』佛陀又告訴須菩提：『他們已經在無量百千萬諸佛那裡修行供養，在無量百千萬諸佛那裡種下各種善根。聽聞這些修多羅（佛經），乃至一念之間能夠生起清凈的信心。須菩提！如來完全知道這些眾生，如來完全看見這些眾生。須菩提！這些菩薩，生起如此無量的福德聚集，獲得如此無量的福德。為什麼呢？須菩提！這些菩薩，不再有我相、眾生相、人相、壽者相。』『須菩提！這些菩薩，沒有法相，也不是沒有法相。沒有相，也不是沒有相。為什麼呢？須菩提！這些菩薩，如果執著於法相，就會執著於我、人、眾生、壽者。須菩提！如果菩薩有法相，就會執著於我相、人相、眾生相、壽者相。為什麼呢？須菩提！不應該執著於法，也不是不執著於法。因為這個道理，如來常常說筏喻法門，這個法應該捨棄，而不是捨棄法本身。』再次，佛陀告訴慧命須菩提：『須菩提！你認為如何？如來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？』

【English Translation】 English version: 『World Honored One, will there be beings in the future, in the last age, who, upon hearing such sutra (Buddhist scripture) verses, will give rise to the realization of true reality?』 The Buddha told Subhuti, 『Do not say, 「Will there be beings in the future, in the last age, who, upon hearing such sutra (Buddhist scripture) verses, will give rise to the realization of true reality?」』 The Buddha further told Subhuti, 『In the future, in the last age, there will be Bodhisattva Mahasattvas (great Bodhisattvas), when the Dharma is about to perish, there will be those who uphold precepts, cultivate merit, and possess wisdom, who, regarding these sutra (Buddhist scripture) verses, will be able to generate faith and take them as real.』 The Buddha further told Subhuti, 『You should know that these Bodhisattva Mahasattvas have not only cultivated offerings at one, two, three, four, or five Buddhas, nor have they only planted good roots at one, two, three, four, or five Buddhas.』 The Buddha further told Subhuti, 『They have already cultivated offerings at countless hundreds of thousands of Buddhas, and planted various good roots at countless hundreds of thousands of Buddhas. Upon hearing these sutras (Buddhist scriptures), even in a single thought, they can generate pure faith. Subhuti! The Tathagata (Buddha) fully knows these beings, the Tathagata fully sees these beings. Subhuti! These Bodhisattvas generate such immeasurable accumulations of merit and obtain such immeasurable merit. Why is that? Subhuti! These Bodhisattvas no longer have the perception of self, the perception of beings, the perception of a person, or the perception of a life span.』『Subhuti! These Bodhisattvas do not have the perception of Dharma, nor do they not have the perception of Dharma. They do not have a perception of form, nor do they not have a perception of form. Why is that? Subhuti! If these Bodhisattvas cling to the perception of Dharma, they will cling to self, person, beings, and life span. Subhuti! If a Bodhisattva has the perception of Dharma, they will cling to the perception of self, person, beings, and life span. Why is that? Subhuti! One should not cling to Dharma, nor should one not cling to Dharma. Because of this principle, the Tathagata often speaks of the raft parable, this Dharma should be abandoned, not abandoning Dharma itself.』 Furthermore, the Buddha told the venerable Subhuti, 『Subhuti! What do you think? Has the Tathagata attained Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment)? Has the Tathagata spoken any Dharma?』

耶？」須菩提言：「如我解佛所說義，無有定法如來得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。何以故？一切聖人，皆以無為法得名。」

「須菩提！于意云何？若滿三千大千世界七寶，以用佈施。須菩提！于意云何？是善男子、善女人，所得福德，寧為多不？」須菩提言：「甚多，婆伽婆！甚多，修伽陀！彼善男子、善女人，得福甚多。何以故？世尊！是福德聚，即非福德聚，是故如來說福德聚、福德聚。」

佛言：「須菩提！若善男子、善女人，以滿三千大千世界七寶，持用佈施。若復於此經中，受持乃至四句偈等，為他人說，其福勝彼無量不可數。何以故？須菩提！一切諸佛阿耨多羅三藐三菩提法，皆從此經出。一切諸佛如來，皆從此經生。須菩提！所謂佛法、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？實無有法名須陀洹。不入色、聲、香、味、觸、法，是名須陀洹。」

佛言：「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？實無有法名斯陀含。是名斯陀含。」

「須菩提！于意云

【現代漢語翻譯】現代漢語譯本：『是的嗎？』須菩提說：『依我理解佛所說的意義，沒有固定的法使如來獲得阿耨多羅三藐三菩提（無上正等正覺），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，都是不可執取、不可言說的，既不是法也不是非法。為什麼呢？一切聖人，都是憑藉無為法而得名的。』『須菩提！你認為怎麼樣？如果有人用充滿三千大千世界的七寶來佈施。須菩提！你認為怎麼樣？這位善男子、善女人所得到的福德，難道多不多呢？』須菩提說：『非常多，婆伽婆（世尊）！非常多，修伽陀（善逝）！那位善男子、善女人得到的福德非常多。為什麼呢？世尊！這福德的聚集，實際上不是福德的聚集，所以如來說是福德的聚集、福德的聚集。』佛說：『須菩提！如果善男子、善女人，用充滿三千大千世界的七寶來佈施。如果有人能在這部經中，受持甚至四句偈等，為他人解說，他的福德勝過前者無量無數倍。為什麼呢？須菩提！一切諸佛的阿耨多羅三藐三菩提法，都從此經中產生。一切諸佛如來，都從此經中誕生。須菩提！所謂佛法、佛法，實際上不是佛法。』『須菩提！你認為怎麼樣？須陀洹（入流果）會這樣想：『我得到了須陀洹果。』嗎？』須菩提說：『不會的，世尊！為什麼呢？實際上沒有一種法叫做須陀洹。不執著於色、聲、香、味、觸、法，這才是須陀洹。』佛說：『須菩提！你認為怎麼樣？斯陀含（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？實際上沒有一種法叫做斯陀含。這才是斯陀含。』『須菩提！你認為怎麼樣？阿那含（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？實際上沒有一種法叫做阿那含。這才是阿那含。』

【English Translation】 English version: 'Is that so?' Subhuti said, 'According to my understanding of the Buddha's meaning, there is no fixed Dharma by which the Tathagata attains Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), nor is there any fixed Dharma that the Tathagata can speak of. Why is that? The Dharma spoken by the Tathagata is all ungraspable and unspeakable, neither Dharma nor non-Dharma. Why is that? All sages are named by means of the unconditioned Dharma.' 'Subhuti! What do you think? If someone were to fill three thousand great thousand worlds with the seven treasures and use them for giving. Subhuti! What do you think? Would the merit of this good man or good woman be great?' Subhuti said, 'Very great, Bhagavan (World Honored One)! Very great, Sugata (Well-Gone One)! That good man or good woman would obtain very great merit. Why is that? World Honored One! This accumulation of merit is actually not an accumulation of merit, therefore the Tathagata speaks of an accumulation of merit, an accumulation of merit.' The Buddha said, 'Subhuti! If a good man or good woman were to fill three thousand great thousand worlds with the seven treasures and use them for giving. If someone were to receive and uphold even four lines of verse from this sutra, and explain it to others, their merit would surpass the former immeasurably. Why is that? Subhuti! All the Buddhas' Dharma of Anuttara-samyak-sambodhi comes from this sutra. All the Buddhas, the Tathagatas, are born from this sutra. Subhuti! What is called Buddha-Dharma, Buddha-Dharma, is actually not Buddha-Dharma.' 'Subhuti! What do you think? Would a Srotapanna (Stream-Enterer) think, 'I have attained the fruit of Srotapanna?' 'Subhuti said, 'No, World Honored One! Why is that? In reality, there is no Dharma called Srotapanna. Not entering into form, sound, smell, taste, touch, and Dharma, this is called Srotapanna.' The Buddha said, '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 is that? In reality, there is no Dharma called Sakrdagamin. This 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 is that? In reality, there is no Dharma called Anagamin. This is called Anagamin.'

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？實無有法名阿那含。是名阿那含。」

「須菩提！于意云何？阿羅漢能作是念：『我得阿羅漢。』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。』即爲著我、人、眾生、壽者。世尊！佛說我得無諍三昧，最為第一，世尊說我是離欲阿羅漢。世尊！我不作是念：『我是離欲阿羅漢。』世尊！我若作是念：『我得阿羅漢。』世尊則不記我無諍行第一。以須菩提實無所行，而名須菩提無諍、無諍行。」

佛告須菩提：「于意云何？如來昔在燃燈佛所，得阿耨多羅三藐三菩提法不？」須菩提言：「不也，世尊！如來在燃燈佛所，於法實無所得阿耨多羅三藐三菩提。」

佛告須菩提：「若菩薩作是言：『我莊嚴佛國土。』彼菩薩不實語。何以故？須菩提！如來所說莊嚴佛土者，則非莊嚴，是名莊嚴佛土。是故須菩提！諸菩薩摩訶薩，應如是生清凈心，而無所住，不住色生心，不住聲、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。須菩提！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

【現代漢語翻譯】現代漢語譯本：『怎麼樣？阿那含（Anagamin，不還果）會這樣想：『我證得了阿那含果。』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那含。這只是名為阿那含。』『須菩提！你認為怎麼樣？阿羅漢（Arhat，無學果）會這樣想：『我證得了阿羅漢果。』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：『我證得了阿羅漢果。』那就執著於我、人、眾生、壽者四相了。世尊！佛說我證得無諍三昧（Arana Samadhi，無諍定），最為第一，世尊說我是離欲阿羅漢。世尊！我沒有這樣想：『我是離欲阿羅漢。』世尊！如果我這樣想：『我證得了阿羅漢果。』世尊就不會記說我無諍行第一了。因為須菩提實際上沒有所行，所以才名為須菩提無諍、無諍行。』佛告訴須菩提：『你認為怎麼樣？如來過去在燃燈佛（Dipamkara Buddha）那裡，得到了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的法嗎？』須菩提說：『沒有，世尊！如來在燃燈佛那裡，對於法實際上沒有得到阿耨多羅三藐三菩提。』佛告訴須菩提：『如果菩薩這樣說：『我莊嚴佛國土。』這位菩薩就不是說實話。為什麼呢？須菩提！如來說的莊嚴佛土，實際上不是莊嚴，只是名為莊嚴佛土。所以須菩提！各位菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩），應該這樣生起清凈心，而不執著于任何事物，不執著於色（rupa，形色）而生心，不執著于聲（shabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparsha，觸感）、法（dharma，事物）而生心，應該在不執著任何事物的情況下生起心。『須菩提！譬如有一個人，身體像須彌山王（Sumeru，宇宙中心的大山）。須菩提！你認為怎麼樣？這個身體大不大？』須菩提說：『非常大，世尊！為什麼呢？佛說非身，這只是名為身。』

【English Translation】 English version: 'What do you think? Would an Anagamin (Non-Returner) think, 『I have attained the fruit of Anagaminship?』' Subhuti said, 'No, World Honored One. Why? Because there is actually no dharma called Anagamin. It is just called Anagamin.' 'Subhuti, what do you think? Would an Arhat (Worthy One) think, 『I have attained Arhatship?』' Subhuti said, 'No, World Honored One. Why? Because there is actually no dharma called Arhat. World Honored One, if an Arhat were to think, 『I have attained Arhatship,』 that would be clinging to the notions of self, person, living being, and life span. World Honored One, the Buddha said that I have attained the Samadhi of Non-Contention, which is the foremost. The World Honored One said that I am an Arhat free from desires. World Honored One, I do not think, 『I am an Arhat free from desires.』 World Honored One, if I were to think, 『I have attained Arhatship,』 the World Honored One would not have recognized me as the foremost in the practice of non-contention. Because Subhuti actually has no practice, therefore he is called Subhuti of non-contention, the practice of non-contention.' The Buddha told Subhuti, 'What do you think? When the Tathagata was with Dipamkara Buddha, did he attain the dharma of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)?' Subhuti said, 'No, World Honored One. When the Tathagata was with Dipamkara Buddha, he actually did not attain any dharma of Anuttara-samyak-sambodhi.' The Buddha told Subhuti, 'If a Bodhisattva were to say, 『I adorn the Buddha-lands,』 that Bodhisattva would not be speaking truthfully. Why? Subhuti, what the Tathagata speaks of as adorning the Buddha-lands is actually not adornment; it is just called adorning the Buddha-lands. Therefore, Subhuti, all Bodhisattva-mahasattvas (Great Bodhisattvas) should generate a pure mind in this way, without dwelling on anything. They should generate a mind that does not dwell on form (rupa), nor on sound (shabda), smell (gandha), taste (rasa), touch (sparsha), or dharma. They should generate a mind without dwelling on anything.' 'Subhuti, suppose there was a person whose body was like Mount Sumeru (the king of mountains). Subhuti, what do you think? Would that body be large?' Subhuti said, 'It would be very large, World Honored One. Why? Because the Buddha speaks of non-body; it is just called a body.'

名大身。彼身非身，是名大身。」

佛言：「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。」

佛言：「須菩提！我今實言告汝。若有善男子、善女人，以七寶滿爾數恒沙數世界，以施諸佛如來。須菩提！于意云何？彼善男子、善女人，得福多不？」須菩提言：「甚多，世尊！彼善男子、善女人，得福甚多。」

佛告須菩提：「以七寶滿爾數恒河沙世界，持用佈施。若善男子、善女人，於此法門，乃至受持四句偈等，為他人說，而此福德，勝前福德無量阿僧祇。

「複次，須菩提！隨所有處，說是法門，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，盡能受持讀誦此經。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，若尊重似佛。」

爾時，須菩提白佛言：「世尊！當何名此法門？我等云何奉持？」佛告須菩提：「是法門名為『金剛般若波羅蜜』。以是名字，汝當奉持。何以故？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？」須菩提言：「世尊！如來無所說法。」

【現代漢語翻譯】現代漢語譯本：

『名為大身。那個身不是真正的身，所以才名為大身。』佛說：『須菩提！如果像恒河中所有沙子那麼多，又有像那些沙子數量的恒河，你認為怎麼樣？這些恒河的沙子，難道不多嗎？』須菩提說：『非常多，世尊！僅僅是恒河，就已經多得數不清了，更何況是沙子呢。』佛說：『須菩提！我現在實話告訴你。如果有善男子、善女人，用七寶裝滿像那些恒河沙子數量的世界，用來佈施給諸佛如來。須菩提！你認為怎麼樣？那些善男子、善女人，得到的福德多不多？』須菩提說：『非常多，世尊！那些善男子、善女人，得到的福德非常多。』佛告訴須菩提：『用七寶裝滿像那些恒河沙子數量的世界，用來佈施。如果善男子、善女人，對於這個法門，甚至只是接受、持守四句偈等，為他人解說，那麼這個福德，勝過前面佈施的福德，無量阿僧祇（無數）。』『再者，須菩提！無論在什麼地方，宣說這個法門，甚至只是四句偈等，應當知道這個地方，一切世間的天、人、阿修羅（非天神），都應當供養，如同佛的塔廟。更何況有人，能夠完全接受、持守、讀誦這部經。須菩提！應當知道這個人成就了最上、第一、稀有的法。如果這部經典所在的地方，就如同有佛，應當像對待佛一樣尊重。』當時，須菩提對佛說：『世尊！這個法門應當叫什麼名字？我們應當如何奉持？』佛告訴須菩提：『這個法門名為「金剛般若波羅蜜（能斷金剛的智慧到達彼岸）」。用這個名字，你們應當奉持。為什麼呢？須菩提！佛所說的般若波羅蜜，就不是真正的般若波羅蜜。』『須菩提！你認為怎麼樣？如來有所說法嗎？』須菩提說：『世尊！如來沒有所說法。』

【English Translation】 English version:

'It is called a great body. That body is not a real body, therefore it is called a great body.' The Buddha said, 'Subhuti, if there were as many sands as in the Ganges River, and as many Ganges Rivers as there are sands, what do you think? Are the sands of these Ganges Rivers numerous or not?' Subhuti said, 'Very numerous, World Honored One! The Ganges Rivers themselves are already countless, let alone the sands.' The Buddha said, 'Subhuti, I now tell you the truth. If there are good men and good women who fill worlds as numerous as the sands of those Ganges Rivers with seven treasures, and use them to make offerings to all Buddhas and Tathagatas, what do you think, Subhuti? Would those good men and good women gain much merit or not?' Subhuti said, 'Very much, World Honored One! Those good men and good women would gain very much merit.' The Buddha told Subhuti, 'If one fills worlds as numerous as the sands of the Ganges River with seven treasures and uses them for giving, and if good men and good women, with regard to this Dharma teaching, even just receive and uphold four lines of verse, etc., and explain it to others, then this merit surpasses the merit of the previous giving by immeasurable asamkhyas (countless).' 'Furthermore, Subhuti, wherever this Dharma teaching is spoken, even just four lines of verse, etc., know that this place should be honored and worshipped by all beings in the world, including gods, humans, and asuras (demi-gods), like a Buddha's stupa or temple. How much more so if someone can fully receive, uphold, and recite this sutra. Subhuti, know that this person has achieved the supreme, first, and rare Dharma. Wherever this sutra is located, it is as if there is a Buddha, and one should respect it as one would respect a Buddha.' At that time, Subhuti said to the Buddha, 'World Honored One, what should this Dharma teaching be called? How should we uphold it?' The Buddha told Subhuti, 'This Dharma teaching is called the 「Diamond Prajna Paramita (Perfection of Wisdom that cuts like a diamond).」 With this name, you should uphold it. Why? Subhuti, the Prajna Paramita spoken by the Buddha is not the real Prajna Paramita.' 'Subhuti, what do you think? Does the Tathagata have any Dharma to speak?' Subhuti said, 'World Honored One, the Tathagata has no Dharma to speak.'

「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：「彼微塵甚多。世尊！」

「須菩提！是諸微塵，如來說非微塵，是名微塵。如來說世界，非世界，是名世界。」

佛言：「須菩提！于意云何？可以三十二大人相見如來不？」須菩提言：「不也，世尊！何以故？如來說三十二大人相，即是非相，是名三十二大人相。」

佛言：「須菩提！若有善男子、善女人，以恒河沙等身命佈施，若復有人，於此法門中，乃至受持四句偈等，為他人說，其福甚多無量阿僧祇。」

爾時，須菩提聞說是經，深解義趣，涕淚悲泣，捫淚而白佛言：「希有，婆伽婆！希有，修伽陀！佛說如是甚深法門，我從昔來所得慧眼，未曾得聞如是法門。」

「何以故？須菩提！佛說般若波羅蜜，即非般若波羅蜜。」

「世尊！若復有人得聞是經，信心清凈，則生實相，當知是名成就第一希有功德。世尊！是實相者則是非相。是故如來說名實相、實相。世尊！我今得聞如是法門，信解受持，不足為難。若當來世其有眾生得聞是法門信解受持，是人則為第一希有。何以故？此人無我相、人相、眾生相、壽者相。何以故？我相，即是非相；人相、眾生相、壽者相，即是非相。何以故？離一切

【現代漢語翻譯】現代漢語譯本『須菩提（Subhuti）！你的意思如何？三千大千世界（Trisahasra-Mahasahasra-lokadhatu）所有的微塵，算多嗎？』須菩提說：『那些微塵非常多，世尊（Bhagavat）！』『須菩提！這些微塵，如來（Tathagata）說它們不是微塵，只是名為微塵。如來說世界，不是世界，只是名為世界。』佛說：『須菩提！你的意思如何？可以用三十二大人相（Lakshanas）來觀察如來嗎？』須菩提說：『不能，世尊！為什麼呢？如來說三十二大人相，就不是相，只是名為三十二大人相。』佛說：『須菩提！如果有善男子、善女人，用恒河沙（Ganga）一樣多的身命來佈施，如果又有人，從這個法門中，甚至受持四句偈（Gatha）等，為他人解說，他的福德非常多，無量阿僧祇（Asankhyeya）。』那時，須菩提聽聞這部經，深刻理解了其中的含義，涕淚悲泣，擦著眼淚對佛說：『稀有啊，婆伽婆（Bhagavat）！稀有啊，修伽陀（Sugata）！佛說如此甚深的法門，我從過去到現在所得到的智慧之眼，從未聽聞過這樣的法門。』『為什麼呢？須菩提！佛說般若波羅蜜（Prajnaparamita），就不是般若波羅蜜。』『世尊！如果又有人聽聞這部經，信心清凈，就會生起實相（Tattva），應當知道這叫做成就第一稀有功德。世尊！這實相就不是相。所以如來說名為實相、實相。世尊！我現在聽聞這樣的法門，信解受持，並不困難。如果未來世有眾生聽聞這個法門，信解受持，這個人就是第一稀有。為什麼呢？這個人沒有我相（Atma-samjna）、人相（Pudgala-samjna）、眾生相（Sattva-samjna）、壽者相（Jiva-samjna）。為什麼呢？我相，就不是相；人相、眾生相、壽者相，就不是相。為什麼呢？離開一切

【English Translation】 English version 'Subhuti! What do you think? Are the motes of dust in the three-thousand-great-thousand world (Trisahasra-Mahasahasra-lokadhatu) numerous?' Subhuti said, 'Those motes of dust are very numerous, World-Honored One (Bhagavat)!' 'Subhuti! These motes of dust, the Tathagata (Tathagata) says they are not motes of dust, they are just called motes of dust. The Tathagata speaks of a world, not a world, it is just called a world.' The Buddha said, 'Subhuti! What do you think? Can the Tathagata be seen by the thirty-two marks of a great man (Lakshanas)?' Subhuti said, 'No, World-Honored One! Why? The Tathagata speaks of the thirty-two marks of a great man, which are not marks, they are just called the thirty-two marks of a great man.' The Buddha said, 'Subhuti! If there is a good man or a good woman who gives away as many lives as there are sands in the Ganges (Ganga), and if there is another person who, from this Dharma teaching, even upholds four lines of verse (Gatha), and explains it to others, their merit will be very great, immeasurable Asankhyeya (Asankhyeya).' At that time, Subhuti, having heard this sutra, deeply understood its meaning, wept with tears, wiped his tears and said to the Buddha, 'Rare indeed, Bhagavat! Rare indeed, Sugata! The Buddha speaks of such a profound Dharma teaching, and with the eye of wisdom I have gained from the past until now, I have never heard such a Dharma teaching.' 'Why is that? Subhuti! The Buddha speaks of Prajnaparamita (Prajnaparamita), which is not Prajnaparamita.' 'World-Honored One! If there is another person who hears this sutra, and whose faith is pure, then the true nature (Tattva) will arise, and it should be known that this is called the achievement of the first rare merit. World-Honored One! This true nature is not a mark. Therefore, the Tathagata calls it true nature, true nature. World-Honored One! I now hear this Dharma teaching, and it is not difficult for me to believe, understand, and uphold it. If in the future there are beings who hear this Dharma teaching, and believe, understand, and uphold it, that person will be the first rare one. Why is that? This person has no self-mark (Atma-samjna), person-mark (Pudgala-samjna), sentient being-mark (Sattva-samjna), or life-span-mark (Jiva-samjna). Why is that? The self-mark is not a mark; the person-mark, sentient being-mark, and life-span-mark are not marks. Why is that? Being apart from all

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。如來說第一波羅蜜者，彼無量諸佛亦說波羅蜜，是名第一波羅蜜。

「須菩提！如來說忍辱波羅蜜，即非忍辱波羅蜜。何以故？須菩提！如我昔為歌利王割截身體。我于爾時，無我相、無眾生相、無人相、無壽者相，無相，亦非無相。何以故？須菩提！我于往昔節節支解時，若有我相、眾生相、人相、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、無眾生相、無人相、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。何以故？若心有住，則為非住。不應住色生心，不應住聲、香、味、觸、法生心，應生無所住心。是故佛說：『菩薩心不住色佈施。』須菩提！菩薩為利益一切眾生，應如是佈施。」

須菩提言：「世尊！一切眾生相，即是非相。何以故？如來說：『一切眾生，即非眾生。』」

「須菩提！如來是真語者、實語者、如語者、不異語者。須菩提！如來所得法，所說法，無實無妄語。

「須菩提！譬如有人入闇，則無所見。若菩薩心住於事而行佈施，亦復如是。

【現代漢語翻譯】現代漢語譯本：『所有（佛的）表象，就稱為諸佛。』

佛告訴須菩提：『是的，是的！如果有人聽聞這部經，不感到驚訝、不感到恐懼、不感到害怕，應當知道這個人非常稀有。為什麼呢？須菩提！如來說的第一波羅蜜（paramita，意為到達彼岸），不是第一波羅蜜。如來說的第一波羅蜜，是說無量諸佛也說波羅蜜，這被稱為第一波羅蜜。』

『須菩提！如來說的忍辱波羅蜜（ksanti-paramita，意為忍耐的到達彼岸），實際上不是忍辱波羅蜜。為什麼呢？須菩提！就像我過去被歌利王割截身體時，我那時沒有我相（atman-samjna，執著于自我的觀念）、沒有眾生相（sattva-samjna，執著于眾生的觀念）、沒有人相（manusya-samjna，執著於人的觀念）、沒有壽者相（jiva-samjna，執著于壽命的觀念），既沒有相，也不是沒有相。為什麼呢？須菩提！我過去被肢解時，如果我有我相、眾生相、人相、壽者相，就應該會產生嗔恨。須菩提！我又想起過去五百世，我作為忍辱仙人，在那時，我沒有我相、沒有眾生相、沒有人相、沒有壽者相。因此，須菩提！菩薩應當離開一切相，發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。為什麼呢？如果心有所執著，就不是真正的無執著。不應該執著於色（rupa，物質現象）而生心，不應該執著于聲（shabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparsha，觸感）、法（dharma，事物）而生心，應當生起無所執著的心。所以佛說：『菩薩的心不執著於色而佈施。』須菩提！菩薩爲了利益一切眾生，應當這樣佈施。』

須菩提說：『世尊！一切眾生的表象，實際上不是表象。為什麼呢？如來說：『一切眾生，實際上不是眾生。』』

『須菩提！如來是說真話的人、說實話的人、說如實話的人、不說虛妄話的人。須菩提！如來所得到的法，所說的法，既不是真實的，也不是虛妄的。』

『須菩提！譬如有人進入黑暗，就什麼也看不見。如果菩薩的心執著於事物而行佈施，也是這樣。』

【English Translation】 English version: 'All forms are called Buddhas.'

The Buddha told Subhuti, 'Yes, yes! If someone hears this sutra and is not startled, not frightened, not afraid, you should know that this person is very rare. Why is that? Subhuti! The first paramita (perfection, reaching the other shore) spoken of by the Tathagata is not the first paramita. The first paramita spoken of by the Tathagata means that the countless Buddhas also speak of paramita, and this is called the first paramita.'

'Subhuti! The Tathagata speaks of the paramita of patience (ksanti-paramita), but it is not actually the paramita of patience. Why is that? Subhuti! Just as when I was formerly dismembered by King Kali, at that time, I had no concept of self (atman-samjna), no concept of beings (sattva-samjna), no concept of person (manusya-samjna), no concept of a life span (jiva-samjna), neither having form nor not having form. Why is that? Subhuti! When I was dismembered in the past, if I had a concept of self, a concept of beings, a concept of person, a concept of a life span, I should have generated anger. Subhuti! I also recall that in the past five hundred lives, I was a sage of patience. In those lives, I had no concept of self, no concept of beings, no concept of person, no concept of a life span. Therefore, Subhuti! Bodhisattvas should leave all forms and generate the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment). Why is that? If the mind has attachment, it is not true non-attachment. One should not generate a mind attached to form (rupa), one should not generate a mind attached to sound (shabda), smell (gandha), taste (rasa), touch (sparsha), or dharma (phenomena). One should generate a mind that is not attached to anything. Therefore, the Buddha said, 'The mind of a Bodhisattva does not dwell on form when giving.' Subhuti! Bodhisattvas, for the benefit of all beings, should give in this way.'

Subhuti said, 'World Honored One! The forms of all beings are actually not forms. Why is that? The Tathagata said, 'All beings are actually not beings.''

'Subhuti! The Tathagata is a speaker of truth, a speaker of reality, a speaker of what is as it is, a speaker who does not speak falsely. Subhuti! The dharma attained by the Tathagata, the dharma spoken by the Tathagata, is neither real nor unreal.'

'Subhuti! It is like a person entering darkness, who sees nothing. If a Bodhisattva's mind dwells on things while giving, it is also like that.'

須菩提！譬如人有目，夜分已盡，日光明照，見種種色。若菩薩不住於事行於佈施，亦復如是。

「複次，須菩提！若有善男子、善女人，能於此法門，受持讀誦修行，則為如來以佛智慧，悉知是人，悉見是人，悉覺是人，皆得成就無量無邊功德聚。

「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，後日分復以恒河沙等身佈施，如是舍恒河沙等無量身，如是百千萬億那由他劫以身佈施。若復有人聞此法門，信心不謗，其福勝彼無量阿僧祇，何況書寫受持讀誦修行，為人廣說。

「須菩提！以要言之，是經有不可思議不可稱量無邊功德。此法門，如來為發大乘者說，為發最上乘者說。若有人能受持讀誦修行此經，廣為人說，如來悉知是人，悉見是人，皆成就不可思議不可稱無有邊無量功德聚。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，則於此經，不能受持讀誦修行，為人解說。若有我見眾生見人見壽者見，於此法門，能受持讀誦修行為人解說者，無有是處。

「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

【現代漢語翻譯】現代漢語譯本：須菩提！譬如一個人有眼睛，當夜晚過去，太陽的光明照耀時，能看見各種各樣的顏色。如果菩薩不住著於事物而行佈施，也是如此。

『再者，須菩提！如果有善男子、善女人，能夠對此法門，接受、持守、讀誦、修行，那麼如來會以佛的智慧，完全知道這個人，完全看見這個人，完全覺悟這個人，他們都能夠成就無量無邊的功德聚集。

『須菩提！如果有善男子、善女人，在早晨用像恒河沙一樣多的身體來佈施，中午又用像恒河沙一樣多的身體來佈施，傍晚又用像恒河沙一樣多的身體來佈施，這樣捨棄像恒河沙一樣多無量的身體，像這樣經過百千萬億那由他劫（那由他：數量單位，表示極大的數目）用身體來佈施。如果又有人聽到這個法門，有信心而不誹謗，他的福德勝過前面那人無量阿僧祇（阿僧祇：數量單位，表示極大的數目），更何況是書寫、接受、持守、讀誦、修行，並且為他人廣泛解說。

『須菩提！總而言之，這部經有不可思議、不可稱量、無邊的功德。這個法門，如來是為發大乘心的人說的，是為發最上乘心的人說的。如果有人能夠接受、持守、讀誦、修行這部經，並且廣泛地為他人解說，如來完全知道這個人，完全看見這個人，他們都能夠成就不可思議、不可稱量、無邊無量的功德聚集。這樣的人，就是承擔如來阿耨多羅三藐三菩提（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！如果喜歡小乘法的人，就不能接受、持守、讀誦、修行這部經，並且為他人解說。如果有人有我見（我見：執著于自我的見解）、眾生見（眾生見：執著于眾生的見解）、人見（人見：執著於人的見解）、壽者見（壽者見：執著于壽命的見解），卻能接受、持守、讀誦、修行這部法門，並且為他人解說，這是不可能的。

『須菩提！在任何地方，如果有這部經，一切世間的天、人、阿修羅（阿修羅：一種神道生物）都應該供養。應當知道這個地方就是佛塔，都應該恭敬，作禮圍繞，用各種鮮花和香來散佈在這個地方。

『再者，須菩提！'

【English Translation】 English version: Subhuti! It is like a person with eyes, when the night has passed and the light of the sun shines, they can see all kinds of colors. If a Bodhisattva practices giving without dwelling on things, it is also like this.

'Furthermore, Subhuti! If there are good men or good women who can receive, uphold, read, and practice this Dharma teaching, then the Tathagata, with the wisdom of a Buddha, will fully know these people, fully see these people, and fully awaken these people, and they will all achieve immeasurable and boundless accumulations of merit.'

'Subhuti! If there are good men or good women who, in the early part of the day, give away as many bodies as there are sands in the Ganges River, and in the middle of the day, again give away as many bodies as there are sands in the Ganges River, and in the latter part of the day, again give away as many bodies as there are sands in the Ganges River, thus giving away immeasurable bodies like the sands of the Ganges River, and continue to give away their bodies for hundreds of thousands of millions of nayutas (nayuta: a unit of large number) of kalpas (kalpa: an eon). If there is another person who hears this Dharma teaching, has faith, and does not slander it, their merit will surpass that of the former person by immeasurable asamkhyas (asamkhya: a unit of large number), how much more so if they write, receive, uphold, read, practice, and widely explain it to others.'

'Subhuti! In short, this sutra has inconceivable, immeasurable, and boundless merit. This Dharma teaching is spoken by the Tathagata for those who have set forth on the Mahayana (Mahayana: the Great Vehicle), and for those who have set forth on the Supreme Vehicle. If there is someone who can receive, uphold, read, and practice this sutra, and widely explain it to others, the Tathagata will fully know these people, fully see these people, and they will all achieve inconceivable, immeasurable, and boundless accumulations of merit. Such people are bearing the burden of the Tathagata's Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed, complete, and perfect enlightenment). Why is this so? Subhuti! If those who delight in the Small Vehicle cannot receive, uphold, read, practice, and explain this sutra to others. If there are those who have the view of self (view of self: clinging to the idea of a self), the view of beings (view of beings: clinging to the idea of beings), the view of persons (view of persons: clinging to the idea of persons), and the view of a life span (view of a life span: clinging to the idea of a life span), and yet can receive, uphold, read, practice, and explain this Dharma teaching to others, there is no such possibility.'

'Subhuti! In every place where this sutra is found, all beings in the world, including gods, humans, and asuras (asura: a type of demigod), should make offerings. Know that this place is a stupa (stupa: a Buddhist shrine), and all should respectfully bow, circumambulate it, and scatter flowers and incense there.'

'Furthermore, Subhuti!'

！若善男子、善女人，受持讀誦此經，為人輕賤。何以故？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阿僧祇劫，于燃燈佛前，得值八十四億那由他百千萬諸佛，我皆親承供養，無空過者。須菩提！如是無量諸佛，我皆親承供養，無空過者。若復有人，於後世末世，能受持讀誦修行此經，所得功德，我所供養諸佛功德，于彼百分不及一，千萬億分，乃至算數譬喻所不能及。

「須菩提！若有善男子、善女人，於後世末世，有受持讀誦修行此經，所得功德，若我具說者，或有人聞，心則狂亂，疑惑不信。須菩提！當知是法門不可思議，果報亦不可思議。」

爾時，須菩提白佛言：「世尊！云何菩薩發阿耨多羅三藐三菩提心？云何住？云何修行？云何降伏其心？」

佛告須菩提：「菩薩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，令入無餘涅槃界。如是滅度一切眾生已，而無一眾生實滅度者。』何以故？須菩提！若菩薩有眾生相、人相、壽者相，則非菩薩。何以故？須菩提！實無有法名為菩薩發阿耨多羅三藐三菩提心者。

「須菩提！于意云何？如來於燃燈佛所，有法得阿耨多羅三藐三

【現代漢語翻譯】現代漢語譯本：「須菩提，如果善男子、善女人受持、讀誦這部經，卻被人輕視、侮辱。這是什麼原因呢？這是因為這個人前世的罪業，本應墮入惡道，但由於今生被人輕賤的緣故，前世的罪業就得以消滅，並且將來能夠證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（無數）阿僧祇劫，在燃燈佛（過去佛）面前，遇到八十四億那由他（極多）百千萬諸佛，我都親自供養他們，沒有空過。須菩提，像這樣無量諸佛，我都親自供養，沒有空過。如果有人在後世末法時期，能夠受持、讀誦、修行這部經，所得到的功德，比我供養諸佛的功德，連百分之一都比不上，千萬億分之一也比不上，甚至用算數、譬喻都無法比擬。「須菩提，如果有善男子、善女人，在後世末法時期，能夠受持、讀誦、修行這部經，所得到的功德，如果我詳細說出來，或許有人聽了，會心生狂亂，疑惑不信。須菩提，應當知道這個法門不可思議，果報也不可思議。」這時，須菩提對佛說：「世尊，菩薩如何發起阿耨多羅三藐三菩提心（無上正等正覺之心）？如何安住？如何修行？如何降伏其心？」佛告訴須菩提：「菩薩發起阿耨多羅三藐三菩提心，應當生起這樣的心念：『我應當度脫一切眾生，讓他們進入無餘涅槃（徹底寂滅的境界）。』像這樣度脫一切眾生之後，卻沒有任何一個眾生真正被度脫。這是什麼原因呢？須菩提，如果菩薩有眾生相、人相、壽者相（執著于眾生、人、壽命的觀念），那就不是菩薩。這是什麼原因呢？須菩提，實際上沒有一種法叫做菩薩發起阿耨多羅三藐三菩提心。「須菩提，你認為如何？如來在燃燈佛那裡，有法得到阿耨多羅三藐三菩提嗎？」

【English Translation】 English version: 『Subhuti, if good men or good women receive, uphold, read, and recite this sutra, they will be despised and humiliated by others. Why is this so? It is because the karmic offenses of these people from their past lives should have caused them to fall into evil realms. However, because they are despised and humiliated in this life, the karmic offenses from their past lives are extinguished, and they will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).』『Subhuti, I recall that in the past, during countless asamkhya (incalculable) asamkhya kalpas (eons), before Dipankara Buddha (a past Buddha), I encountered eighty-four billion nayutas (a large number) of hundreds of thousands of Buddhas. I personally served and made offerings to all of them, without missing a single one. Subhuti, I personally served and made offerings to all these countless Buddhas, without missing a single one. If there are people in the future, in the latter days, who can receive, uphold, read, and recite this sutra, the merit they obtain will not be comparable to the merit of my offerings to all those Buddhas, not even one percent, not even one ten-millionth of a billionth, and not even by any calculation or analogy.』『Subhuti, if there are good men or good women in the future, in the latter days, who can receive, uphold, read, and recite this sutra, the merit they obtain, if I were to describe it in detail, some people might hear it and become confused, doubtful, and disbelieving. Subhuti, you should know that this Dharma gate is inconceivable, and its karmic results are also inconceivable.』 At that time, Subhuti said to the Buddha, 『World Honored One, how should a Bodhisattva arouse the mind of Anuttara-samyak-sambodhi (the mind of supreme perfect enlightenment)? How should they abide? How should they practice? How should they subdue their minds?』 The Buddha told Subhuti, 『A Bodhisattva who arouses the mind of Anuttara-samyak-sambodhi should give rise to this thought: 「I should liberate all sentient beings and lead them into the realm of Nirvana without remainder (complete cessation). After liberating all sentient beings in this way, there is not a single sentient being who is truly liberated.」 Why is this so? Subhuti, if a Bodhisattva has the marks of sentient beings, the marks of persons, or the marks of a life-span (attachment to the concepts of sentient beings, persons, and life-span), then they are not a Bodhisattva. Why is this so? Subhuti, in reality, there is no such thing as a Bodhisattva who arouses the mind of Anuttara-samyak-sambodhi.』『Subhuti, what do you think? Did the Tathagata (the Buddha) obtain Anuttara-samyak-sambodhi from Dipankara Buddha through any Dharma?』

菩提不？」

須菩提白佛言：「不也！世尊！如我解佛所說義，佛于燃燈佛所，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，如來於燃燈佛所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，燃燈佛則不與我受記：『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，是故燃燈佛與我受記，作如是言：『摩那婆！汝于來世，當得作佛，號釋迦牟尼。』何以故？須菩提！言如來者，即實真如。

「須菩提！若有人言：『如來得阿耨多羅三藐三菩提。』者，是人不實語。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，於是中不實不妄語。是故如來說：『一切法皆是佛法。』須菩提！所言一切法、一切法者，即非一切法，是故名一切法。

「須菩提！譬如有人，其身妙大。」須菩提言：「世尊！如來說人身妙大，則非大身，是故如來說名大身。」

佛言：「須菩提！菩薩亦如是。若作是言：『我當滅度無量眾生。』則非菩薩。」佛言：「須菩提！于意云何？頗有實法名為菩薩？」須菩提言：「不也，世尊！實無有法名為菩薩。」

「是故佛說：『一切法無眾生、無人

【現代漢語翻譯】現代漢語譯本：「須菩提，你認為如來（Tathagata）在燃燈佛（Dipamkara Buddha）那裡，得到了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）嗎？」須菩提對佛說：「不，世尊！依我理解佛所說的義理，佛在燃燈佛那裡，沒有得到任何法可以稱為阿耨多羅三藐三菩提。」佛說：「是的，是的！須菩提！實際上沒有一種法，如來在燃燈佛那裡得到了阿耨多羅三藐三菩提。須菩提！如果有一種法，如來得到了阿耨多羅三藐三菩提，那麼燃燈佛就不會給我授記：『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，所以燃燈佛才給我授記，這樣說：『摩那婆（Manava，青年），你將來會成佛，號為釋迦牟尼。』為什麼呢？須菩提！所說的如來，就是真實的真如（Tathata，如實）。」「須菩提！如果有人說：『如來得到了阿耨多羅三藐三菩提。』這個人說的是不真實的。須菩提！實際上沒有一種法，佛得到了阿耨多羅三藐三菩提。須菩提！如來所得到的阿耨多羅三藐三菩提，在這其中既不是真實的也不是虛妄的。所以如來說：『一切法都是佛法。』須菩提！所說的一切法、一切法，實際上不是一切法，所以才稱為一切法。」「須菩提！譬如有一個人，他的身體非常高大。」須菩提說：「世尊！如來說人身非常高大，實際上不是大身，所以如來說名為大身。」佛說：「須菩提！菩薩也是這樣。如果這樣說：『我應當滅度無量眾生。』那就不是菩薩。」佛說：「須菩提！你認為如何？有沒有一種真實的法叫做菩薩？」須菩提說：「不，世尊！實際上沒有一種法叫做菩薩。」「所以佛說：『一切法無眾生、無人』。」

【English Translation】 English version: 『Subhuti, do you think that the Tathagata (如來) obtained Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete, perfect enlightenment) from Dipamkara Buddha (燃燈佛)?』 Subhuti said to the Buddha, 『No, World Honored One! As I understand the meaning of what the Buddha has said, the Buddha did not obtain any dharma (法, teaching, principle) that could be called Anuttara-samyak-sambodhi from Dipamkara Buddha.』 The Buddha said, 『So it is, so it is! Subhuti! In reality, there is no dharma by which the Tathagata obtained Anuttara-samyak-sambodhi from Dipamkara Buddha. Subhuti! If there were a dharma by which the Tathagata obtained Anuttara-samyak-sambodhi, then Dipamkara Buddha would not have given me the prediction: 「In the future, you will become a Buddha named Sakyamuni (釋迦牟尼).」 It is because there is actually no dharma by which Anuttara-samyak-sambodhi can be obtained that Dipamkara Buddha gave me the prediction, saying: 「Manava (摩那婆, young man), in the future, you will become a Buddha named Sakyamuni.」 Why is this? Subhuti! What is called the Tathagata is the real Suchness (Tathata, 真如).』『Subhuti! If someone says, 「The Tathagata obtained Anuttara-samyak-sambodhi,」 that person is not speaking truthfully. Subhuti! In reality, there is no dharma by which the Buddha obtained Anuttara-samyak-sambodhi. Subhuti! The Anuttara-samyak-sambodhi that the Tathagata obtained is neither real nor unreal. Therefore, the Tathagata says, 「All dharmas are Buddha-dharmas.」 Subhuti! What is called all dharmas, all dharmas, are actually not all dharmas, therefore they are called all dharmas.』『Subhuti! It is like a person whose body is extraordinarily large.』 Subhuti said, 『World Honored One! The Tathagata says that a person』s body is extraordinarily large, but it is not actually a large body, therefore the Tathagata calls it a large body.』 The Buddha said, 『Subhuti! A Bodhisattva (菩薩) is also like this. If one says, 「I should liberate countless sentient beings,」 then that is not a Bodhisattva.』 The Buddha said, 『Subhuti! What do you think? Is there any real dharma called a Bodhisattva?』 Subhuti said, 『No, World Honored One! In reality, there is no dharma called a Bodhisattva.』『Therefore, the Buddha says, 「All dharmas are without sentient beings, without persons.」』

、無壽者。』須菩提！若菩薩作是言：『我莊嚴佛國土。』是不名菩薩。何以故？如來說莊嚴佛土、莊嚴佛土者，即非莊嚴，是名莊嚴佛國土。須菩提！若菩薩通達無我、無我法者，如來說名真是菩薩菩薩。

「須菩提！于意云何？如來有肉眼不？」須菩提言：「如是，世尊！如來有肉眼。」

佛言：「須菩提！于意云何？如來有天眼不？」須菩提言：「如是，世尊！如來有天眼。」

佛言：「須菩提！于意云何？如來有慧眼不？」須菩提言：「如是，世尊！如來有慧眼。」

佛言：「須菩提！于意云何？如來有法眼不？」須菩提言：「如是，世尊！如來有法眼。」

佛言：「須菩提！于意云何？如來有佛眼不？」須菩提言：「如是，世尊！如來有佛眼。」

佛言：「須菩提！于意云何？如恒河中所有沙，佛說是沙不？」須菩提言：「如是，世尊！如來說是沙。」

佛言：「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，如是世界，寧為多不？」須菩提言：「彼世界甚多。世尊！」

佛告須菩提：「爾所世界中，所有眾生，若干種心住，如來悉知。何以故？如來說諸心住，皆為非心住，是名為心住。何以故？須菩提！過去心不可

【現代漢語翻譯】現代漢語譯本『沒有壽命的概念。』須菩提（Subhuti）！如果菩薩這樣說：『我正在莊嚴佛的國土。』那他就不配稱為菩薩。為什麼呢？如來（Tathagata）所說的莊嚴佛土，實際上並非真正的莊嚴，只是名為莊嚴佛國土。須菩提！如果菩薩能夠通達無我（anatman）和無我法（anatman-dharma），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？』須菩提回答：『是的，世尊！如來有肉眼。』

佛說：『須菩提！你認為如何？如來有天眼嗎？』須菩提回答：『是的，世尊！如來有天眼。』

佛說：『須菩提！你認為如何？如來有慧眼嗎？』須菩提回答：『是的，世尊！如來有慧眼。』

佛說：『須菩提！你認為如何？如來有法眼嗎？』須菩提回答：『是的，世尊！如來有法眼。』

佛說：『須菩提！你認為如何？如來有佛眼嗎？』須菩提回答：『是的，世尊！如來有佛眼。』

佛說：『須菩提！你認為如何？就像恒河中的所有沙子，佛說是沙子嗎？』須菩提回答：『是的，世尊！如來說是沙子。』

佛說：『須菩提！你認為如何？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，這樣的世界，難道不多嗎？』須菩提回答：『那些世界非常多，世尊！』

佛告訴須菩提：『在這些世界中，所有眾生，他們的各種心念，如來完全知曉。為什麼呢？如來說的各種心念，實際上都不是真正的心念，只是名為心念。為什麼呢？須菩提！過去的念頭不可得，

【English Translation】 English version 'without a concept of a life-span.' Subhuti! If a Bodhisattva says, 'I am adorning Buddha-lands,' that one is not called a Bodhisattva. Why is that? What the Tathagata (如來) speaks of as adorning Buddha-lands, is not actually adorning, it is just called adorning Buddha-lands. Subhuti! If a Bodhisattva understands no-self (anatman) and no-self-dharma (anatman-dharma), the Tathagata calls that one a true Bodhisattva.

'Subhuti! What do you think? Does the Tathagata have a physical eye?' Subhuti replied, 'Yes, World Honored One! The Tathagata has a physical eye.'

The Buddha said, 'Subhuti! What do you think? Does the Tathagata have a heavenly eye?' Subhuti replied, 'Yes, World Honored One! The Tathagata has a heavenly eye.'

The Buddha said, 'Subhuti! What do you think? Does the Tathagata have a wisdom eye?' Subhuti replied, 'Yes, World Honored One! The Tathagata has a wisdom eye.'

The Buddha said, 'Subhuti! What do you think? Does the Tathagata have a dharma eye?' Subhuti replied, 'Yes, World Honored One! The Tathagata has a dharma eye.'

The Buddha said, 'Subhuti! What do you think? Does the Tathagata have a Buddha eye?' Subhuti replied, 'Yes, World Honored One! The Tathagata has a Buddha eye.'

The Buddha said, 'Subhuti! What do you think? Like all the sand in the Ganges River, does the Buddha say it is sand?' Subhuti replied, 'Yes, World Honored One! The Tathagata says it is sand.'

The Buddha said, 'Subhuti! What do you think? If all the sand in one Ganges River, and there are as many Ganges Rivers as there are grains of sand in that one river, and the number of sand grains in all those Ganges Rivers is equal to the number of Buddha-worlds, would those worlds be many?' Subhuti replied, 'Those worlds would be very many, World Honored One!'

The Buddha told Subhuti, 'In those worlds, all sentient beings, their various states of mind, the Tathagata knows completely. Why is that? What the Tathagata speaks of as states of mind, are not actually states of mind, they are just called states of mind. Why is that? Subhuti! The past mind is unattainable,

得，現在心不可得，未來心不可得。

「須菩提！于意云何？若有人以滿三千大千世界七寶持用佈施，是善男子、善女人，以是因緣，得福多不？」須菩提言：「如是，世尊！此人以是因緣，得福甚多。」

佛言：「如是，如是！須菩提！彼善男子、善女人，以是因緣，得福德聚多。須菩提！若福德聚有實，如來則不說福德聚、福德聚。

「須菩提！于意云何？佛可以具足色身見不？」須菩提言：「不也，世尊！如來不應以色身見。何以故？如來說具足色身，即非具足色身，是故如來說名具足色身。」

佛言：「須菩提！于意云何？如來可以具足諸相見不？」須菩提言：「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，是故如來說名諸相具足。」

佛言：「須菩提！于意云何？汝謂如來作是念：『我當有所說法。』耶？須菩提！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。何以故？須菩提！如來說法、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

【現代漢語翻譯】現代漢語譯本過去的心不可得，現在的心不可得，未來的心也不可得。「須菩提（佛陀的十大弟子之一，解空第一）！你的想法如何？如果有人用充滿三千大千世界（佛教宇宙觀中的一個巨大宇宙）的七寶（指金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）來佈施，這個善男子、善女人，因為這個因緣，得到的福德多不多呢？」須菩提說：「是的，世尊！這個人因為這個因緣，得到的福德非常多。」佛說：「是的，是的！須菩提！那個善男子、善女人，因為這個因緣，得到的福德積聚很多。須菩提！如果福德積聚是真實的，如來（佛的自稱）就不會說福德積聚、福德積聚了。」「須菩提！你的想法如何？可以用具足色身（佛的莊嚴外形）來見到佛嗎？」須菩提說：「不能，世尊！不應該用色身來見如來。為什麼呢？如來說具足色身，就不是具足色身，所以如來說名為具足色身。」佛說：「須菩提！你的想法如何？可以用具足諸相（佛的三十二相，八十種好）來見到如來嗎？」須菩提說：「不能，世尊！不應該用具足諸相來見如來。為什麼呢？如來說諸相具足，就不是具足，所以如來說名為諸相具足。」佛說：「須菩提！你的想法如何？你認為如來會這樣想：『我應當有所說法。』嗎？須菩提！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，不能理解我所說的。為什麼呢？須菩提！如來說法、說法，是沒有法可說，這叫做說法。」這時，慧命須菩提對佛說：「世尊！有沒有眾生，在未來世，聽到這個法，會生起信心呢？」佛說：「須菩提！他們既不是眾生，也不是非眾生。為什麼呢？須菩提！眾生、眾生，如來說非眾生。

【English Translation】 English version The past mind is unattainable, the present mind is unattainable, and the future mind is unattainable. 「Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness)! What do you think? If someone were to give away the seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, and amber) filling a three-thousand-great-thousand world (a vast universe in Buddhist cosmology), would that good man or good woman, by this cause, gain much merit?」 Subhuti said, 「Yes, World Honored One! This person, by this cause, would gain very much merit.」 The Buddha said, 「So it is, so it is! Subhuti! That good man or good woman, by this cause, would gain a great accumulation of merit. Subhuti! If the accumulation of merit were real, the Tathagata (self-designation of the Buddha) would not speak of an accumulation of merit, an accumulation of merit.」「Subhuti! What do you think? Can the Buddha be seen by means of a fully formed body (the Buddha's majestic physical form)?」 Subhuti said, 「No, World Honored One! The Tathagata should not be seen by means of a physical body. Why is that? The Tathagata speaks of a fully formed body, which is not a fully formed body, therefore the Tathagata speaks of it as a fully formed body.」 The Buddha said, 「Subhuti! What do you think? Can the Tathagata be seen by means of fully formed characteristics (the 32 major and 80 minor marks of a Buddha)?」 Subhuti said, 「No, World Honored One! The Tathagata should not be seen by means of fully formed characteristics. Why is that? The Tathagata speaks of fully formed characteristics, which are not fully formed, therefore the Tathagata speaks of them as fully formed characteristics.」 The Buddha said, 「Subhuti! What do you think? Do you think the Tathagata would have this thought: 『I should speak some Dharma (Buddhist teachings)』?」 Subhuti! Do not think that way. Why is that? If someone says, 『The Tathagata has spoken some Dharma,』 that is slandering the Buddha, not understanding what I have said. Why is that? Subhuti! The Tathagata speaks of Dharma, speaking of Dharma, there is no Dharma to be spoken, this is called speaking of Dharma.」 At that time, the venerable Subhuti 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 beings nor non-beings. Why is that? Subhuti! Beings, beings, the Tathagata speaks of them as non-beings.

，是名眾生。」

佛言：「須菩提！于意云何？如來得阿耨多羅三藐三菩提耶？」須菩提言：「不也！世尊！世尊，無有少法如來得阿耨多羅三藐三菩提。」

佛言：「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。以無眾生、無人、無壽者，得平等阿耨多羅三藐三菩提，一切善法得阿耨多羅三藐三菩提。須菩提！所言善法、善法者，如來說非善法，是名善法。

「須菩提！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，百分不及一，千分不及一，百千萬分不及一，歌羅分不及一，數分不及一，優波尼沙陀分不及一，乃至算數譬喻所不能及。

「須菩提！于意云何？汝謂如來作是念：『我度眾生。』耶？須菩提！莫作是念。何以故？實無有眾生如來度者。」

佛言：「須菩提！若有實眾生如來度者，如來則有我、人、眾生、壽者相。須菩提！如來說：『有我者，則非有我，而毛道凡夫生者以為有我。』須菩提！毛道凡夫生者，如來說名非生，是故言毛道凡夫生。

【現代漢語翻譯】現代漢語譯本：這就是所謂的眾生。

佛陀說：『須菩提，你認為如何？如來證得了阿耨多羅三藐三菩提（無上正等正覺）嗎？』須菩提回答說：『不是的，世尊！世尊，沒有任何法是如來證得阿耨多羅三藐三菩提的。』

佛陀說：『是的，是的！須菩提！我對於阿耨多羅三藐三菩提，乃至沒有絲毫的法可以獲得，這才是所謂的阿耨多羅三藐三菩提。』

『再者，須菩提！這個法是平等的，沒有高下之分，這才是所謂的阿耨多羅三藐三菩提。因為沒有眾生、沒有人、沒有壽者的概念，才能證得平等的阿耨多羅三藐三菩提，一切善法都能證得阿耨多羅三藐三菩提。須菩提！所說的善法、善法，如來說它不是善法，這才是所謂的善法。』

『須菩提！在三千大千世界中，所有像須彌山王（佛教中的聖山）那樣多的七寶堆積，如果有人用它們來佈施，如果有人以這部《般若波羅蜜經》（智慧到彼岸的經典），乃至四句偈等，受持讀誦，為他人解說，那麼後者的功德比前者的功德，百分不及一，千分不及一，百千萬分不及一，歌羅分不及一，數分不及一，優波尼沙陀分不及一，乃至用算數譬喻都無法比擬。』

『須菩提，你認為如何？你認為如來會這樣想：『我度化眾生。』嗎？須菩提，不要這樣想。為什麼呢？實際上沒有眾生是被如來度化的。』

佛陀說：『須菩提！如果真的有眾生被如來度化，那麼如來就有了我相、人相、眾生相、壽者相。須菩提！如來說：『有我』，就不是真的『有我』，只是凡夫俗子執著于『有我』。須菩提！凡夫俗子，如來說他們不是真的存在，所以才說凡夫俗子。』

【English Translation】 English version: This is what is called a living being.

The Buddha said, 'Subhuti, what do you think? Has the Tathagata attained Anuttara Samyak Sambodhi (supreme perfect enlightenment)?' Subhuti replied, 'No, World Honored One! World Honored One, there is no dharma that the Tathagata has attained Anuttara Samyak Sambodhi.'

The Buddha said, 'So it is, so it is! Subhuti! Regarding Anuttara Samyak Sambodhi, I have not attained even the slightest dharma, and this is what is called Anuttara Samyak Sambodhi.'

'Furthermore, Subhuti! This dharma is equal, without high or low, and this is what is called Anuttara Samyak Sambodhi. Because there is no concept of living beings, no person, no life span, one can attain equal Anuttara Samyak Sambodhi, and all good dharmas can attain Anuttara Samyak Sambodhi. Subhuti! What is called good dharma, good dharma, the Tathagata says it is not good dharma, and this is what is called good dharma.'

'Subhuti! In the three thousand great thousand worlds, if someone were to use all the piles of seven treasures as numerous as Mount Sumeru (a sacred mountain in Buddhism) for almsgiving, and if another person were to receive, uphold, recite, and explain this Prajna Paramita Sutra (the scripture of wisdom to the other shore), even just four lines of verse, to others, the merit of the latter would not be comparable to the former, not even one in a hundred, not even one in a thousand, not even one in a hundred million, not even one in a kala fraction, not even one in a number fraction, not even one in an upanishad fraction, and not even comparable by any mathematical analogy.'

'Subhuti, what do you think? Do you think the Tathagata would have this thought: 『I liberate living beings?』 Subhuti, do not think this way. Why? In reality, there are no living beings that are liberated by the Tathagata.'

The Buddha said, 'Subhuti! If there were truly living beings liberated by the Tathagata, then the Tathagata would have the marks of self, person, living being, and life span. Subhuti! The Tathagata says, 『Having a self』 is not truly 『having a self,』 but ordinary people cling to the idea of 『having a self.』 Subhuti! Ordinary people, the Tathagata says they are not truly existent, and that is why they are called ordinary people.'

「須菩提！于意云何？可以相成就得見如來不？」須菩提言：「如我解如來所說義，不以相成就得見如來。」

佛言：「如是，如是！須菩提！不以相成就得見如來。」佛言：「須菩提！若以相成就觀如來者，轉輪聖王應是如來，是故非以相成就得見如來。」

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。　彼如來妙體，　　即法身諸佛，　法體不可見，　　彼識不能知。

「須菩提！于意云何？如來可以相成就得阿耨多羅三藐三菩提？須菩提！莫作是念：『如來以相成就得阿耨多羅三藐三菩提。』須菩提！汝若作是念：『菩薩發阿耨多羅三藐三菩提心者，說諸法斷滅相。』須菩提！莫作是念。何以故？菩薩發阿耨多羅三藐三菩提心者，不說諸法斷滅相。

「須菩提！若善男子、善女人，以滿恒河沙等世界七寶，持用佈施。若有菩薩，知一切法無我，得無生法忍。此功德勝前所得福德。須菩提！以諸菩薩不取福德故。」

須菩提白佛言：「世尊！菩薩不取福德？」

佛言：「須菩提！菩薩受福德，不取福德，是故菩薩取福德。

「須菩提！若有人言：『如來若去若來若住、若坐若臥。』是人不解我所說義。何以

【現代漢語翻譯】現代漢語譯本『須菩提（Subhuti）！你的想法如何？可以通過觀察如來（Tathagata）的具象來見到如來嗎？』須菩提回答說：『依我理解如來所說的含義，不能通過觀察具象來見到如來。』佛說：『是的，是的！須菩提！不能通過觀察具象來見到如來。』佛又說：『須菩提！如果通過觀察具象來觀察如來，那麼轉輪聖王（Chakravartin）也應是如來，因此不能通過觀察具象來見到如來。』當時，世尊說了偈語：『如果以形色來看我，以音聲來求我，這個人就是在走邪路，不能見到如來。如來的微妙之體，即是法身諸佛，法體是不可見的，意識也無法認知。『須菩提！你的想法如何？如來可以通過觀察具象來獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）嗎？須菩提！不要這樣想：『如來是通過觀察具象來獲得阿耨多羅三藐三菩提的。』須菩提！如果你這樣想：『發阿耨多羅三藐三菩提心的菩薩，是說諸法斷滅的。』須菩提！不要這樣想。為什麼呢？發阿耨多羅三藐三菩提心的菩薩，不說諸法斷滅的。』『須菩提！如果善男子、善女人，用裝滿恒河沙數那麼多世界的七寶來佈施。如果有菩薩，知道一切法無我，得到無生法忍（anutpattika-dharma-ksanti）。這個功德勝過前面所得到的福德。須菩提！因為菩薩不執著于福德。』須菩提對佛說：『世尊！菩薩不執著于福德嗎？』佛說：『須菩提！菩薩接受福德，但不執著于福德，所以菩薩才獲得福德。『須菩提！如果有人說：『如來有來去、有住、有坐、有臥。』這個人不理解我所說的含義。為什麼呢？如來沒有來去，也沒有住、坐、臥。』

【English Translation】 English version 'Subhuti! What do you think? Can the Tathagata (如來) be seen by the accomplishment of form?' Subhuti said, 'As I understand the meaning of what the Tathagata has said, the Tathagata cannot be seen by the accomplishment of form.' The Buddha said, 'So it is, so it is! Subhuti! The Tathagata cannot be seen by the accomplishment of form.' The Buddha further said, 'Subhuti! If the Tathagata were to be viewed by the accomplishment of form, then a Chakravartin (轉輪聖王) should also be a Tathagata. Therefore, the Tathagata cannot be seen by the accomplishment of form.' 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. The Tathagata's subtle body is the Dharmakaya (法身) of all Buddhas, The Dharma body is invisible, and cannot be known by consciousness. 'Subhuti! What do you think? Can the Tathagata attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete, perfect enlightenment) by the accomplishment of form? Subhuti! Do not think, 'The Tathagata attains Anuttara-samyak-sambodhi by the accomplishment of form.' Subhuti! If you think, 'A Bodhisattva who has set his mind on Anuttara-samyak-sambodhi speaks of the annihilation of all dharmas,' Subhuti! Do not think that way. Why? A Bodhisattva who has set his mind on Anuttara-samyak-sambodhi does not speak of the annihilation of all dharmas.' 'Subhuti! If a good man or good woman were to give away as alms the seven treasures filling as many worlds as there are sands in the Ganges River, and if there were a Bodhisattva who knows that all dharmas are without self and attains the patience of non-arising (anutpattika-dharma-ksanti, 無生法忍), this merit would surpass the merit previously obtained. Subhuti! It is because Bodhisattvas do not grasp at merit.' Subhuti said to the Buddha, 'World Honored One! Do Bodhisattvas not grasp at merit?' The Buddha said, 'Subhuti! Bodhisattvas receive merit, but do not grasp at merit, therefore Bodhisattvas obtain merit.' 'Subhuti! If someone says, 'The Tathagata goes, comes, stays, sits, or lies down,' that person does not understand the meaning of what I have said. Why? The Tathagata has no going, coming, staying, sitting, or lying down.'

故？如來者，無所至去，無所從來，故名如來。

「須菩提！若善男子、善女人，以三千大千世界微塵。復以爾許微塵世界，碎為微塵阿僧祇。須菩提！于意云何？是微塵眾，寧為多不？」

須菩提言：「彼微塵眾甚多。世尊！何以故？若是微塵眾實有者，佛則不說是微塵眾。何以故？佛說微塵眾，則非微塵眾，是故佛說微塵眾。世尊！如來所說三千大千世界，則非世界，是故佛說三千大千世界。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，是故佛說一合相。」

佛言：「須菩提！一合相者，則是不可說，但凡夫之人，貪著其事。何以故？須菩提！若人如是言：『佛說我見、人見、眾生見、壽者見。』須菩提！于意云何？是人所說，為正語不？」須菩提言：「不也，世尊！何以故？世尊！如來說我見、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！菩薩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，如是不住法相。何以故？須菩提！所言法相、法相者，如來說即非法相，是名法相。須菩提！若有菩薩摩訶薩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，于

【現代漢語翻譯】現代漢語譯本：為什麼呢？如來（Tathagata，佛的稱號）是無所從來，也無所去，所以稱為如來。『須菩提！如果善男子、善女人，用三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個大宇宙）的微塵，再用和這些微塵一樣多的微塵世界，把它們碎成阿僧祇（asamkhya，佛教中的一個極大數字）數量的微塵。須菩提！你認為怎麼樣？這些微塵的數量，難道多不多呢？』須菩提說：『這些微塵的數量非常多。世尊！為什麼呢？如果這些微塵真的存在，佛就不會說這些微塵。為什麼呢？佛說微塵，就不是真正的微塵，所以佛才說微塵。世尊！如來說的三千大千世界，也不是真正的世界，所以佛才說三千大千世界。為什麼呢？如果世界真的存在，那就是一個組合的相。如來說組合的相，就不是真正的組合相，所以佛才說組合相。』佛說：『須菩提！所謂的組合相，是不可說的，只是凡夫俗子，執著于這些事。為什麼呢？須菩提！如果有人這樣說：『佛說有我見（atman-drsti，執著于自我的見解）、人見（pudgala-drsti，執著於人的見解）、眾生見（sattva-drsti，執著于眾生的見解）、壽者見（jiva-drsti，執著于壽命的見解）。』須菩提！你認為怎麼樣？這個人所說的，是正確的嗎？』須菩提說：『不是的，世尊！為什麼呢？世尊！如來說的我見、人見、眾生見、壽者見，就不是真正的我見、人見、眾生見、壽者見，這只是名為我見、人見、眾生見、壽者見。』『須菩提！菩薩發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）的人，對於一切法，應該這樣理解，這樣看待，這樣相信，這樣不住於法相。為什麼呢？須菩提！所說的法相、法相，如來說就不是真正的法相，只是名為法相。須菩提！如果有菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）用充滿無量阿僧祇世界的七寶（saptaratna，佛教中的七種珍寶）來佈施。如果有善男子、善女人，發菩薩心的人，在

【English Translation】 English version: Why? The Tathagata (a title of the Buddha) is one who has come from nowhere and goes nowhere, hence the name Tathagata. 'Subhuti! If a good man or good woman were to take the dust particles of three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu, a large cosmos in Buddhist cosmology), and then take as many dust-particle worlds as there are dust particles, and crush them into an asamkhya (an extremely large number in Buddhism) of dust particles. Subhuti! What do you think? Would these dust particles be many or not?' Subhuti said, 'These dust particles would be very many. World Honored One! Why? If these dust particles truly existed, the Buddha would not speak of these dust particles. Why? The Buddha speaks of dust particles, but they are not truly dust particles, therefore the Buddha speaks of dust particles. World Honored One! The three thousand great thousand worlds spoken of by the Tathagata are not truly worlds, therefore the Buddha speaks of three thousand great thousand worlds. Why? If the world truly existed, it would be a composite form. The Tathagata speaks of a composite form, but it is not truly a composite form, therefore the Buddha speaks of a composite form.' The Buddha said, 'Subhuti! The so-called composite form is indescribable, but ordinary people are attached to these things. Why? Subhuti! If someone were to say, 『The Buddha speaks of a self-view (atman-drsti, the view of clinging to a self), a person-view (pudgala-drsti, the view of clinging to a person), a sentient being-view (sattva-drsti, the view of clinging to sentient beings), and a life-span-view (jiva-drsti, the view of clinging to a life span).』 Subhuti! What do you think? Is what this person says correct?' Subhuti said, 'No, World Honored One! Why? World Honored One! The self-view, person-view, sentient being-view, and life-span-view spoken of by the Tathagata are not truly self-view, person-view, sentient being-view, and life-span-view, they are merely called self-view, person-view, sentient being-view, and life-span-view.' 'Subhuti! Those who have awakened the mind of anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), should understand all dharmas in this way, see them in this way, believe in them in this way, and not dwell on the characteristics of dharmas. Why? Subhuti! The so-called characteristics of dharmas, the Tathagata says are not truly characteristics of dharmas, they are merely called characteristics of dharmas. Subhuti! If a Bodhisattva-Mahasattva (a great Bodhisattva) were to use the seven treasures (saptaratna, the seven precious things in Buddhism) that fill countless asamkhya worlds for giving. If a good man or good woman, who has awakened the Bodhi mind, in

此般若波羅蜜經，乃至四句偈等，受持讀誦，為他人說，其福勝彼無量阿僧祇。云何為人演說而不名說，是名為說。」而說偈言：

「一切有為法，　　如星、翳、燈、幻、　露、泡、夢、電、云，　　應作如是觀。」

佛說是經已，長老須菩提，及諸比丘、比丘尼、優婆塞、優婆夷、菩薩摩訶薩，一切世間天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。

金剛般若波羅蜜經

《金剛般若》，前後六翻。按《開元錄》，此第二譯。《思溪》經本竟失其傳，誤將陳朝真諦三藏者重出，標作魏朝留支所譯，大有逕庭。今于留支三藏所翻論中錄出經本，刊版流通，庶期披閱知有源矣。時至元辛巳冬孟望日，南山普寧經局謹記。

【現代漢語翻譯】現代漢語譯本如果有人受持、讀誦這部《般若波羅蜜經》，乃至僅僅是其中的四句偈，並且為他人解說，他所獲得的福德勝過無量阿僧祇（asaṃkhya，無數）的福德。那麼，如何為他人演說才不被稱作是『說』呢？這才是真正的『說』。」佛陀於是說了偈語：『一切有為法（saṃskṛta-dharma，由因緣和合而生的事物），如同星辰、眼翳、燈火、幻術、露水、水泡、夢境、閃電、雲彩，應當這樣來觀察。』佛陀說完這部經后，長老須菩提（Subhūti），以及各位比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、優婆塞（upāsaka，在家男眾）、優婆夷（upāsikā，在家女眾）、菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩），以及一切世間的天人、阿修羅（asura，非天）、乾闥婆（gandharva，天樂神）等，聽聞佛陀所說，都非常歡喜，信受奉行。《金剛般若波羅蜜經》《金剛般若》這部經，前後共有六次翻譯。根據《開元錄》記載，這是第二次翻譯。思溪版的經書已經失傳，錯誤地將陳朝真諦三藏（Paramārtha）的譯本重新刊出，並標為魏朝留支（Dharmaruci）所譯，兩者大相逕庭。現在從留支三藏所翻譯的論著中錄出經本，刊印流通，希望讀者能夠了解其來源。時至元辛巳年冬季的望日，南山普寧經局謹記。

【English Translation】 English version If someone upholds, recites this 'Prajñāpāramitā Sūtra', even just a four-line verse from it, and explains it to others, the merit they gain surpasses immeasurable asaṃkhya (countless) merits. Then, how does one explain to others without it being called 'explaining'? This is what is called true 'explaining.'" Then the Buddha spoke a verse: 'All conditioned phenomena (saṃskṛta-dharma), are like stars, visual illusions, lamps, phantoms, dewdrops, bubbles, dreams, lightning, and clouds; one should contemplate them in this way.' After the Buddha finished speaking this sutra, the elder Subhūti, along with all the bhikṣus (monks), bhikṣuṇīs (nuns), upāsakas (male lay practitioners), upāsikās (female lay practitioners), bodhisattva-mahāsattvas (great bodhisattvas), and all the worldly devas (gods), asuras (demigods), gandharvas (celestial musicians), and others, having heard what the Buddha had said, were all greatly delighted, and accepted it with faith and practiced accordingly. 'The Diamond Prajñāpāramitā Sūtra' The 'Diamond Prajñā' has been translated six times in total. According to the 'Kaiyuan Record', this is the second translation. The Sīxī edition of the sutra has been lost, and the translation by the Tripiṭaka master Paramārtha of the Chen Dynasty was mistakenly republished and labeled as translated by Dharmaruci of the Wei Dynasty, which is greatly different. Now, the sutra text is extracted from the treatises translated by the Tripiṭaka master Dharmaruci, printed, and circulated, hoping that readers can understand its origin. Recorded respectfully by the Nanshan Puning Sutra Bureau on the full moon day of the first month of winter in the Xin Si year of the Zhiyuan era.