T08n0236b_金剛般若波羅蜜經

大正藏第 08 冊 No. 0236b 金剛般若波羅蜜經

金剛般若波羅蜜經

元魏留支三藏奉　詔譯

如是我聞：

一時佛婆伽婆，住舍衛國祇陀樹林給孤獨園。與大比丘眾千二百五十人俱。爾時世尊，于日前分，著衣持缽，入舍衛大國而行乞食。于其國中次第行已，還至本處，飯食事訖。于中后時，收衣缽，洗足已。如常敷座跏趺安坐，端身而住，正念現前。時諸比丘俱往佛所，至佛所已，頂禮佛足，右繞三匝卻坐一面。

爾時，凈命須菩提于大眾中共坐聚集。時凈命須菩提即從座起，偏袒右肩，頂禮佛足右膝著地。向佛合掌而白佛言：「希有，世尊！如來應供正遍覺知，善護念諸菩薩摩訶薩，由無上利益故；善付囑諸菩薩摩訶薩，由無上教故。世尊！若善男子、善女人發阿耨多羅三藐三菩提心行菩薩乘，云何應住？云何修行？云何發起菩薩心？」凈命須菩提作是問已。

爾時世尊告須菩提：「須菩提！善哉，善哉！如是，善男子！如來善護念諸菩薩摩訶薩，無上利益故；善付囑諸菩薩摩訶薩，無上教故。須菩提！是故汝今一心諦聽，恭敬善思念之，我今當爲汝說。如菩薩發菩提心行菩薩乘，如是應住，如是修行，如是發心。」須菩提言：「唯然，世尊！」

【現代漢語翻譯】現代漢語譯本：《金剛般若波羅蜜經》元魏時期，留支三藏奉詔翻譯。如是我聞：一時，佛陀（婆伽婆，Bhagavat，意為世尊）住在舍衛國（Śrāvastī）的祇陀樹林給孤獨園（Jetavana Anāthapiṇḍada-ārāma）。當時，與他同住的有大比丘眾一千二百五十人。那時，世尊在上午時分，穿好衣服，拿著缽，進入舍衛大城乞食。在城中依次乞食完畢后，回到住處，吃完飯。在下午時分，收拾好衣缽，洗完腳。像往常一樣鋪好座位，結跏趺坐，端正身體，保持正念。當時，眾比丘一同來到佛陀所在之處，到達后，頂禮佛足，右繞佛三圈，然後退坐在一旁。這時，凈命須菩提（Subhūti，佛陀的十大弟子之一，以解空第一著稱）在大眾中一同坐著。凈命須菩提即從座位上站起來，袒露右肩，頂禮佛足，右膝跪地。向佛合掌，對佛說：『希有，世尊！如來（Tathāgata，佛的稱號之一）應供（Arhat，意為值得供養的聖者）、正遍覺知（Samyaksaṃbuddha，意為完全覺悟者），善於護念諸菩薩摩訶薩（Bodhisattva-mahāsattva，意為大菩薩），因為他們能帶來無上的利益；善於付囑諸菩薩摩訶薩，因為他們能傳授無上的教誨。世尊！如果善男子、善女人發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，意為無上正等正覺）行菩薩乘，應該如何安住？應該如何修行？應該如何發起菩薩心？』凈命須菩提問完這些問題后。這時，世尊告訴須菩提：『須菩提！很好，很好！正是這樣，善男子！如來善於護念諸菩薩摩訶薩，因為他們能帶來無上的利益；善於付囑諸菩薩摩訶薩，因為他們能傳授無上的教誨。須菩提！因此你現在要一心諦聽，恭敬地好好思考，我將為你解說。菩薩發菩提心行菩薩乘，應該如何安住，應該如何修行，應該如何發心。』須菩提說：『是的，世尊！』

【English Translation】 English version: The Diamond Prajñāpāramitā Sūtra Translated by Tripitaka Master Kumārajīva of the Yuan Wei Dynasty under Imperial Decree. Thus have I heard: At one time, the Buddha (Bhagavat) was dwelling in the Jeta Grove, Anathapindika's Garden in Śrāvastī. He was with a great assembly of twelve hundred and fifty Bhikṣus. Then, the World Honored One, in the forenoon, 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 dwelling place, and having finished his meal, in the afternoon, he put away his robe and bowl, washed his feet, and as usual, arranged his seat, sat cross-legged, straightened his body, and maintained mindfulness. At that time, the Bhikṣus went to where the Buddha was, and having arrived, they bowed at the Buddha's feet, circumambulated him three times, and sat down to one side. Then, the Venerable Subhūti, of pure conduct, was sitting in the midst of the assembly. The Venerable Subhūti then rose from his seat, bared his right shoulder, bowed at the Buddha's feet, and knelt on his right knee. He joined his palms towards the Buddha and said to the Buddha: 'Rare, World Honored One! The Tathāgata, worthy of offerings (Arhat), the fully enlightened one (Samyaksaṃbuddha), is skilled in protecting and mindful of the Bodhisattva-mahāsattvas, because of the supreme benefit; skilled in entrusting the Bodhisattva-mahāsattvas, because of the supreme teaching. World Honored One! If good men and good women generate the mind of Anuttarā-samyak-saṃbodhi and practice the Bodhisattva vehicle, how should they abide? How should they practice? How should they generate the Bodhi mind?' Having asked these questions, the Venerable Subhūti remained silent. Then, the World Honored One said to Subhūti: 'Subhūti! Excellent, excellent! It is so, good man! The Tathāgata is skilled in protecting and mindful of the Bodhisattva-mahāsattvas, because of the supreme benefit; skilled in entrusting the Bodhisattva-mahāsattvas, because of the supreme teaching. Subhūti! Therefore, you should now listen attentively with a focused mind, respectfully contemplate it well, and I will now explain it to you. How Bodhisattvas, having generated the Bodhi mind, should abide, how they should practice, and how they should generate the mind.' Subhūti said: 'Yes, World Honored One!'

佛告須菩提：「須菩提！若善男子、善女人發菩提心行菩薩乘，應如是發心：『所有一切眾生類攝，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、若非無想，乃至眾生界及假名說，如是眾生，我皆安置於無餘涅槃。』如是般涅槃無量眾生已，無一眾生被涅槃者。何以故？須菩提，若菩薩有眾生想，即不應說名為菩薩。何以故？須菩提！一切菩薩無我想、眾生想、壽者想、受者想。

「複次，須菩提！菩薩不著己類而行佈施，不著所餘行於佈施，不著色、聲、香、味、觸、法應行佈施。須菩提！菩薩應如是行施不著相想。何以故？須菩提！若菩薩無執著心行於佈施，是福德聚不可數量。

「須菩提！汝意云何？東方虛空可數量不？」須菩提言：「不可，世尊！」

佛言：「如是，須菩提！南西北方四維上下十方虛空可數量不？」須菩提言：「不可，世尊！」

佛言：「如是，須菩提！若菩薩無執著心行於佈施，是福德聚亦復如是，不可數量。須菩提！汝意云何？可以身相勝德見如來不？」「不也，世尊！何以故？如來所說身相勝德，非相勝德。」

「何以故？須菩提！凡所有相皆是虛妄，無所有相即是真實。由相無相應見如來。」如是說已。凈

【現代漢語翻譯】現代漢語譯本：佛陀告訴須菩提（Subhuti）：『須菩提！如果善男子、善女人發起了菩提心（bodhicitta，覺悟之心），行菩薩道（bodhisattvayāna，菩薩的修行道路），應當這樣發願：『所有一切眾生，包括卵生、胎生、濕生、化生，有色、無色，有想、無想，非有想、非無想，乃至所有眾生界以及假名所說的眾生，我都要讓他們進入無餘涅槃（nirvana，徹底的解脫）。』這樣使無量眾生進入涅槃之後，實際上沒有一個眾生真正被涅槃。為什麼呢？須菩提，如果菩薩有眾生之想，就不應該被稱為菩薩。為什麼呢？須菩提！一切菩薩都沒有我相（ātman，自我的概念）、眾生相（sattva，眾生的概念）、壽者相（jīva，壽命的概念）、受者相（pudgala，接受者的概念）。』『再者，須菩提！菩薩不執著于自己的類別而行佈施（dāna，給予），不執著于其他任何事物而行佈施，不執著於色（rūpa，形色）、聲（śabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparśa，觸感）、法（dharma，事物）而行佈施。須菩提！菩薩應當這樣行佈施，不執著于任何表象。為什麼呢？須菩提！如果菩薩沒有執著心而行佈施，這種福德的積累是不可計量的。』『須菩提！你認為如何？東方的虛空可以計量嗎？』須菩提說：『不可以，世尊！』佛說：『是的，須菩提！南西北方四維上下十方虛空可以計量嗎？』須菩提說：『不可以，世尊！』佛說：『是的，須菩提！如果菩薩沒有執著心而行佈施，這種福德的積累也是如此，不可計量。須菩提！你認為如何？可以通過觀察如來（Tathāgata，佛陀的稱號）的身體外貌來了解如來的功德嗎？』『不可以，世尊！為什麼呢？如來所說的身體外貌的功德，並非真正的功德。』『為什麼呢？須菩提！凡是所有表象都是虛妄的，沒有表象才是真實的。通過不執著于表象才能見到如來。』說完這些話，凈

【English Translation】 English version: The Buddha told Subhuti: 'Subhuti! If a good man or good woman generates the Bodhi mind (bodhicitta, the mind of enlightenment) and practices the Bodhisattva path (bodhisattvayāna, the path of a Bodhisattva), they should make this vow: 「I will lead all beings, whether born from eggs, wombs, moisture, or by transformation; whether with form or without form; whether with perception or without perception; whether neither with perception nor without perception; even all beings in the realm of beings and those referred to by conventional names, to enter into the unsurpassed Nirvana (nirvana, complete liberation).」 After having led countless beings to Nirvana, in reality, not a single being has been led to Nirvana. Why is that? Subhuti, if a Bodhisattva has the thought of beings, they should not be called a Bodhisattva. Why is that? Subhuti! All Bodhisattvas have no concept of self (ātman, the concept of self), no concept of beings (sattva, the concept of beings), no concept of a life span (jīva, the concept of lifespan), and no concept of a receiver (pudgala, the concept of a receiver).' 'Furthermore, Subhuti! A Bodhisattva should practice giving (dāna, giving) without being attached to their own kind, without being attached to anything else when giving, and without being attached to form (rūpa, form), sound (śabda, sound), smell (gandha, smell), taste (rasa, taste), touch (sparśa, touch), or dharma (dharma, phenomena) when giving. Subhuti! A Bodhisattva should practice giving in this way, without being attached to any appearances. Why is that? Subhuti! If a Bodhisattva practices giving without any attachment, the accumulation of merit is immeasurable.' 'Subhuti! What do you think? Can the space in the east be measured?' Subhuti said, 'No, World Honored One!' The Buddha said, 'Yes, Subhuti! Can the space in the south, west, north, the four intermediate directions, and the upper and lower ten directions be measured?' Subhuti said, 'No, World Honored One!' The Buddha said, 'Yes, Subhuti! If a Bodhisattva practices giving without any attachment, the accumulation of merit is also like that, immeasurable. Subhuti! What do you think? Can one see the Tathagata (Tathāgata, the title of the Buddha) by observing the physical appearance of the Tathagata?' 'No, World Honored One! Why is that? The merit of the physical appearance that the Tathagata speaks of is not the true merit.' 'Why is that? Subhuti! All appearances are illusory, and the absence of appearances is the truth. One can see the Tathagata by not being attached to appearances.' Having said this, pure

命須菩提白佛言：「世尊！於今現時及未來世，頗有菩薩聽聞正說，如是等相，此經章句，生實想不？」

佛告須菩提：「莫作是說：『於今現時及未來世，頗有菩薩聽聞正說，如是等相，此經章句，生實想不？』何以故？須菩提！于未來世實有眾生得聞此經能生實想。

「複次，須菩提！于未來世后五十歲正法滅時，有諸菩薩摩訶薩持戒修福及有智慧。須菩提！是諸菩薩摩訶薩非事一佛，非於一佛種諸善根；已事無量百千諸佛，已於無量百千佛所而種善根。若有善男子、善女人，聽聞正說，如是等相，此經章句，乃至一念生實信者。須菩提！如來悉知是人，悉見是人。

「須菩提！是善男子、善女人，生長無量福德之聚。何以故？須菩提。是諸菩薩無復我想、眾生想、壽者想、受者想。是諸菩薩無法想無非法想，無想非無想。何以故？須菩提！是諸菩薩若有法想，即是我執，及眾生、壽者、受者執。須菩提！是故菩薩不應取法，不應取非法。為如是義故如來說：『若觀行人解筏喻經，法尚應舍，何況非法。』」

佛復告凈命須菩提：「須菩提！汝意云何？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，無所有法如來所得，名阿耨多羅三藐三菩提，亦無有

【現代漢語翻譯】現代漢語譯本：須菩提請示佛陀說：『世尊！在現在以及未來的時代，是否會有菩薩聽聞如此正確的教導，關於這些法相和此經的章句，而產生真實的理解呢？』佛陀告訴須菩提：『不要這樣說：』在現在以及未來的時代，是否會有菩薩聽聞如此正確的教導，關於這些法相和此經的章句，而產生真實的理解呢？『為什麼呢？須菩提！在未來時代，確實會有眾生聽聞此經后能產生真實的理解。『再者，須菩提！在未來時代，正法衰滅后的五十年，會有許多菩薩摩訶薩（大菩薩）持守戒律，修習福德，並且具有智慧。須菩提！這些菩薩摩訶薩並非只侍奉過一位佛，也並非只在一位佛那裡種下善根；他們已經侍奉過無數百千諸佛，已經在無數百千佛那裡種下善根。如果有善男子、善女人，聽聞如此正確的教導，關於這些法相和此經的章句，甚至只是一念之間產生真實的信心。須菩提！如來完全知道這個人，完全看見這個人。『須菩提！這些善男子、善女人，將增長無量福德的聚集。為什麼呢？須菩提！這些菩薩不再有我相（執著于自我的觀念）、眾生相（執著于眾生的觀念）、壽者相（執著于壽命的觀念）、受者相（執著于接受者的觀念）。這些菩薩沒有法想（執著於法的觀念），也沒有非法想（執著于非法的觀念），沒有想（執著于有想的觀念）也沒有非無想（執著于非無想的觀念）。為什麼呢？須菩提！這些菩薩如果執著於法想，那就是我執，以及眾生執、壽者執、受者執。須菩提！因此，菩薩不應該執著於法，也不應該執著于非法。爲了這個道理，如來說：』如果觀察修行人理解筏喻經（用筏子比喻佛法，到達彼岸后筏子也應捨棄），法尚且應該捨棄，何況非法呢？『』佛陀又告訴凈命須菩提：『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？』須菩提說：『依我理解佛所說的意義，沒有任何法是如來所證得的，名為阿耨多羅三藐三菩提，也沒有任何法是如來說的。』

【English Translation】 English version: Subhuti asked the Buddha, 『World Honored One, in the present time and in the future, will there be Bodhisattvas who, upon hearing the correct teachings, regarding these characteristics and the verses of this scripture, will generate a true understanding?』 The Buddha told Subhuti, 『Do not say, 「In the present time and in the future, will there be Bodhisattvas who, upon hearing the correct teachings, regarding these characteristics and the verses of this scripture, will generate a true understanding?」 Why is that? Subhuti, in the future, there will indeed be beings who, upon hearing this scripture, will be able to generate a true understanding.』『Furthermore, Subhuti, in the future, fifty years after the decline of the true Dharma, there will be many Bodhisattva Mahasattvas (great Bodhisattvas) who uphold the precepts, cultivate blessings, and possess wisdom. Subhuti, these Bodhisattva Mahasattvas have not served just one Buddha, nor have they planted good roots with just one Buddha; they have already served countless hundreds of thousands of Buddhas, and have already planted good roots with countless hundreds of thousands of Buddhas. If there are good men or good women who, upon hearing the correct teachings, regarding these characteristics and the verses of this scripture, even for a single moment generate true faith. Subhuti, the Tathagata fully knows this person, and fully sees this person.』『Subhuti, these good men and good women will accumulate immeasurable merit. Why is that? Subhuti, these Bodhisattvas no longer have the concept of self (attachment to the idea of self), the concept of beings (attachment to the idea of beings), the concept of a life span (attachment to the idea of a life span), or the concept of a receiver (attachment to the idea of a receiver). These Bodhisattvas have no concept of Dharma (attachment to the idea of Dharma), nor do they have a concept of non-Dharma (attachment to the idea of non-Dharma), no concept of thought (attachment to the idea of thought), nor do they have a concept of non-thought (attachment to the idea of non-thought). Why is that? Subhuti, if these Bodhisattvas are attached to the concept of Dharma, that is self-attachment, as well as attachment to beings, attachment to a life span, and attachment to a receiver. Subhuti, therefore, Bodhisattvas should not be attached to Dharma, nor should they be attached to non-Dharma. For this reason, the Tathagata said, 「If one observes the practitioner understanding the parable of the raft (using the raft as a metaphor for the Dharma, after reaching the other shore, the raft should also be discarded), even Dharma should be abandoned, let alone non-Dharma.」』 The Buddha again told the pure-living Subhuti, 『Subhuti, what do you think? Has the Tathagata attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)? Has the Tathagata spoken any Dharma?』 Subhuti said, 『According to my understanding of the meaning of what the Buddha has said, there is no Dharma that the Tathagata has attained, which is called Anuttara-samyak-sambodhi, nor is there any Dharma that the Tathagata has spoken.』

法如來所說。何以故？是法如來所說，不可取、不可言，非法、非非法。何以故？一切聖人皆以無為真如所顯現故。」

「須菩提！汝意云何？以三千大千世界遍滿七寶，若人持用佈施，是善男子、善女人，因此佈施生福多不？」須菩提言：「甚多，世尊！甚多，修伽陀！是善男子、善女人，因此佈施得福甚多。何以故？世尊！此福德聚即非福德聚，是故如來說福德聚。」

佛言：「須菩提！若善男子、善女人，以三千大千世界遍滿七寶持用佈施。若復有人從此經中受四句偈，為他正說顯示其義。此人以是因緣所生福德，最多於彼無量無數。何以故？須菩提！如來無上菩提從此福成，諸佛世尊從此福生。何以故？須菩提！所言佛法者，即非佛法，是名佛法。

「須菩提！汝意云何？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？世尊！實無所有能至於流，故說須陀洹。乃至色、聲、香、味、觸、法亦復如是，故名須陀洹。斯陀含名一往來，實無所有能至往來，是名斯陀含。阿那含名為不來，實無所有能至不來，是名阿那含。」

佛言：「須菩提！汝意云何？阿羅漢能作是念：『我得阿羅漢果。』不？」須菩提言：「不也，世尊！何以故？實無所有名阿羅漢。

【現代漢語翻譯】現代漢語譯本：佛陀所說的法是這樣的。為什麼呢？因為佛陀所說的法，是不可執取、不可言說的，既不是法，也不是非法。為什麼呢？因為一切聖人都是以無為的真如所顯現的緣故。『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，這個善男子、善女人，因此佈施所生的福德多不多？』須菩提說：『非常多，世尊！非常多，修伽陀（如來）！這個善男子、善女人，因此佈施得到的福德非常多。為什麼呢？世尊！這個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。』佛陀說：『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。如果又有人從這部經中接受四句偈，為他人正確地解說並顯示其義。這個人因為這個因緣所生的福德，比前者多出無量無數倍。為什麼呢？須菩提！如來的無上菩提是從這個福德成就的，諸佛世尊是從這個福德產生的。為什麼呢？須菩提！所說的佛法，實際上不是佛法，這才是佛法。』『須菩提！你認為怎麼樣？須陀洹（初果）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？世尊！實際上沒有東西能到達入流，所以才說是須陀洹。乃至色、聲、香、味、觸、法也是這樣，所以才叫須陀洹。斯陀含（二果）名為一往來，實際上沒有東西能到達往來，所以才叫斯陀含。阿那含（三果）名為不來，實際上沒有東西能到達不來，所以才叫阿那含。』佛陀說：『須菩提！你認為怎麼樣？阿羅漢（四果）會這樣想：『我得到了阿羅漢果。』嗎？』須菩提說：『不會的，世尊！為什麼呢？實際上沒有東西叫做阿羅漢。』

【English Translation】 English version: The Dharma spoken by the Tathagata is like this. Why is that? Because the Dharma spoken by the Tathagata cannot be grasped, cannot be spoken, is neither Dharma nor non-Dharma. Why is that? Because all sages manifest through the unconditioned Suchness. 'Subhuti, what do you think? If someone were to fill the three thousand great thousand worlds with the seven treasures and give them away in charity, would this good man or good woman generate much merit from this act of giving?' Subhuti said, 'Very much, World Honored One! Very much, Sugata (Tathagata)! This good man or good woman would gain very much merit from this act of giving. 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.' The Buddha said, 'Subhuti, if a good man or good woman were to give away the seven treasures filling the three thousand great thousand worlds. If another person were to receive four lines of verse from this sutra and correctly explain and reveal its meaning to others. The merit generated by this person through this cause would be greater than the former by immeasurable and countless times. Why is that? Subhuti, the Tathagata's unsurpassed Bodhi is achieved through this merit, and all Buddhas, World Honored Ones, arise from this merit. Why is that? Subhuti, what is called the Buddha Dharma is actually not the Buddha Dharma, that is what is called the Buddha Dharma.' 'Subhuti, what do you think? Would a Srotapanna (stream-enterer) have this thought: 'I have attained the fruit of Srotapanna?' Subhuti said, 'No, World Honored One! Why is that? World Honored One, there is actually nothing that can reach the stream, therefore it is called Srotapanna. Even so with form, sound, smell, taste, touch, and dharma, therefore it is called Srotapanna. Sakrdagamin (once-returner) is named one-return, but there is actually nothing that can reach returning, therefore it is called Sakrdagamin. Anagamin (non-returner) is named non-return, but there is actually nothing that can reach non-return, therefore it is called Anagamin.' The Buddha said, 'Subhuti, what do you think? Would an Arhat (worthy one) have this thought: 'I have attained the fruit of Arhat?' Subhuti said, 'No, World Honored One! Why is that? There is actually nothing called an Arhat.'

世尊！若阿羅漢作是念：『我得阿羅漢果。』即是我執、眾生執、壽者執、受者執。世尊！如來阿羅訶三藐三佛陀讚我，住無諍三昧人中最為第一。世尊！我今已成阿羅漢，離三有欲。世尊！我亦不作是念：『我是阿羅漢。』世尊！我若有是念：『我已得阿羅漢果。』如來則應不授我記：『住無諍三昧人中，須菩提善男子最為第一。』實無所住，住于無諍、住于無諍。」

佛告須菩提：「汝意云何？昔從然燈如來阿羅訶三藐三佛陀所，頗有一法如來所取不？」須菩提言：「不也，世尊！實無有法，昔從燃燈如來阿羅訶三藐三佛陀所如來所取。」

佛告須菩提：「若有菩薩作如是言：『我當莊嚴清凈佛土。』而此菩薩說虛妄言。何以故？須菩提！莊嚴佛土者，如來說非莊嚴，是故莊嚴清凈佛土。須菩提！是故菩薩應生如是無住著心，不住色、聲、香、味、觸、法生心，應無所住而生其心。

「須菩提！譬如有人體相勝大如須彌山王。須菩提！汝意云何？如是體相為勝大不？」須菩提言：「甚大，世尊！何以故？如來說非有名為有身。此非是有，故說有身。」

佛告須菩提：「汝意云何？于恒伽江所有諸沙，如其沙數所有恒伽，諸恒伽沙寧為多不？」須菩提言：「甚多，世尊！但諸恒伽尚多無數

{ "translations": [ "現代漢語譯本：", "世尊！如果阿羅漢（斷絕了一切煩惱，達到涅槃境界的聖人）這樣想：『我證得了阿羅漢果位。』這就是我執（對自我的執著）、眾生執（對眾生的執著）、壽者執（對壽命長短的執著）、受者執（對感受的執著）。世尊！如來（佛的稱號）阿羅訶三藐三佛陀（佛的稱號，意為應供、正遍知）讚歎我，說我住在無諍三昧（一種無爭論的禪定狀態）的人中最為第一。世尊！我現在已經成為阿羅漢，脫離了三有（欲界、色界、無色界）的慾望。世尊！我也不這樣想：『我是阿羅漢。』世尊！如果我有這樣的想法：『我已經證得阿羅漢果位。』如來就不應該給我授記（預言未來成佛）：『在住在無諍三昧的人中，須菩提（佛陀的十大弟子之一）善男子最為第一。』實際上我沒有住在任何地方，只是住在無諍的狀態，住在無諍的狀態。」 , "佛告訴須菩提：「你的意思如何？過去從燃燈如來（過去佛的名字）阿羅訶三藐三佛陀那裡，如來是否取得過任何法（佛法）？」須菩提說：「沒有，世尊！實際上沒有任何法，過去從燃燈如來阿羅訶三藐三佛陀那裡，如來取得過。」", "佛告訴須菩提：「如果有菩薩（發願要成佛的人）這樣說：『我應當莊嚴清凈的佛土（佛所居住的國土）。』那麼這位菩薩就是在說虛妄的話。為什麼呢？須菩提！所謂莊嚴佛土，如來說它不是真正的莊嚴，所以才說是莊嚴清凈的佛土。須菩提！因此菩薩應當生起這樣不執著的心，不執著於色（物質）、聲（聲音）、香（氣味）、味（味道）、觸（觸感）、法（思想）而生起心，應當無所執著而生起心。", "「須菩提！譬如有一個人的身體相貌非常高大，像須彌山王（傳說中的山王）一樣。須菩提！你的意思如何？這樣的身體相貌算不算非常高大？」須菩提說：「非常高大，世尊！為什麼呢？如來說所謂的有身，並非真正的有身。這並非真實的存在，所以才說是有身。」", "佛告訴須菩提：「你的意思如何？在恒伽江（印度的一條河流）里所有的沙子，如果每一粒沙子都代表一條恒伽江，那麼這些恒伽江的沙子是不是非常多？」須菩提說：「非常多，世尊！但是這些恒伽江的數量已經多得無法計算了。」" ], "english_translations": [ "English version:", "World Honored One, if an Arhat (a saint who has extinguished all defilements and attained Nirvana) were to think, 'I have attained the fruit of Arhatship,' that would be an attachment to self, an attachment to beings, an attachment to a life span, and an attachment to a receiver. World Honored One, the Tathagata (an epithet of the Buddha) Arhat Samyak-sambuddha (an epithet of the Buddha, meaning worthy of offerings, perfectly enlightened) praised me, saying that I am the foremost among those who dwell in the Samadhi of Non-Contention (a state of meditation without disputes). World Honored One, I have now become an Arhat, having departed from the desires of the three realms of existence (the desire realm, the form realm, and the formless realm). World Honored One, I do not even think, 'I am an Arhat.' World Honored One, if I had the thought, 'I have attained the fruit of Arhatship,' the Tathagata would not have given me the prediction: 'Among those who dwell in the Samadhi of Non-Contention, Subhuti (one of the Buddha's ten great disciples), the good man, is the foremost.' In reality, I do not dwell anywhere, I only dwell in the state of non-contention, I dwell in non-contention.", "The Buddha said to Subhuti, 'What do you think? In the past, from the Tathagata Dipankara (name of a past Buddha) Arhat Samyak-sambuddha, did the Tathagata take any Dharma (Buddhist teachings)?' Subhuti said, 'No, World Honored One. In reality, there was no Dharma that the Tathagata took from the Tathagata Dipankara Arhat Samyak-sambuddha in the past.'", "The Buddha said to Subhuti, 'If a Bodhisattva (a person who aspires to Buddhahood) were to say, 'I shall adorn a pure Buddha-land (the land where a Buddha resides),' then this Bodhisattva would be speaking falsely. Why is that? Subhuti, what is called adorning a Buddha-land, the Tathagata says is not true adornment, therefore it is called adorning a pure Buddha-land. Subhuti, therefore, a Bodhisattva should give rise to such a mind that is not attached, not giving rise to a mind attached to form (material), sound, smell, taste, touch, or thought, one should give rise to a mind without any attachment.'", "'Subhuti, suppose there was a person whose physical form was as great and tall as Mount Sumeru (the mythical king of mountains). Subhuti, what do you think? Would such a physical form be considered very great?' Subhuti said, 'It would be very great, World Honored One. Why is that? What the Tathagata calls a physical form is not a true physical form. This is not a real existence, therefore it is called a physical form.'", "The Buddha said to Subhuti, 'What do you think? If all the sand in the Ganges River (a river in India) were to represent a Ganges River, and there were as many Ganges Rivers as there are grains of sand in the Ganges River, would the sand in all those Ganges Rivers be numerous?' Subhuti said, 'They would be very numerous, World Honored One! But the number of those Ganges Rivers is already countless.'" ] }

，何況其沙。」

佛言：「須菩提！我今覺汝，我今示汝。諸恒伽中所有沙數爾許世界，若有善男子、善女人，以七寶遍滿，持施如來應供正遍覺知。須菩提！汝意云何？此人以是因緣得福多不？」須菩提言：「甚多，世尊！甚多，修伽陀！此人以是因緣生福甚多。」

「須菩提！若善男子、善女人，以七寶遍滿爾所恒伽沙世界持用佈施。若善男子、善女人，從此經典乃至四句偈等，恭敬受持為他正說。是人所生福德，最勝於彼無量無數。

「複次，須菩提！隨所在處，若有人能從是經典，乃至四句偈等讀誦講說，當知此處於世間中即成支提。一切人、天及阿修羅等皆應恭敬。何況有人盡能受持讀誦如此經典，當知是人則與無上希有之法而共相應，是土地處大師在中，或隨有一可尊重人。」佛說是已。

凈命須菩提白佛言：「世尊！如是經典名號云何？我等云何奉持？」

佛告須菩提：「此經名『金剛般若波羅蜜』，以是名字汝當奉持。何以故？須菩提！是般若波羅蜜，如來說非般若波羅蜜。須菩提！汝意云何？頗有一法一佛說不？」須菩提言：「不也，世尊！無有一法一如來說。」

佛告須菩提：「三千大千世界所有微塵，是為多不？」須菩提言：「此世界微塵，甚多，世尊

【現代漢語翻譯】現代漢語譯本：更何況是那些沙子呢？' 佛陀說：'須菩提！我現在要讓你明白，我現在要告訴你。在所有恒河中的沙子數量那麼多的世界裡，如果有善男子、善女人，用七寶裝滿這些世界，用來佈施給如來應供正遍覺知（如來的十個稱號之一，意為應受供養、遍知一切的覺悟者）。須菩提！你認為如何？這個人因為這個因緣得到的福報多不多？'須菩提說：'非常多，世尊！非常多，修伽陀（如來的十個稱號之一，意為善逝）！這個人因為這個因緣所生的福報非常多。' '須菩提！如果善男子、善女人，用七寶裝滿那麼多恒河沙數的世界用來佈施。如果善男子、善女人，從這部經典，乃至四句偈等，恭敬地接受、持誦，併爲他人正確解說。這個人所生的福德，最勝過前者，無量無數。' '再者，須菩提！無論在什麼地方，如果有人能夠從這部經典，乃至四句偈等，讀誦講說，應當知道這個地方在世間中就成了佛塔（支提，梵文caitya的音譯，指佛塔或佛龕）。一切人、天以及阿修羅等都應當恭敬。更何況有人能夠完全接受、持誦這部經典，應當知道這個人就與無上稀有的佛法相應，這個地方有大師在其中，或者有任何值得尊敬的人。'佛陀說完這些話。凈命須菩提（須菩提的別稱，意為生活清凈）對佛陀說：'世尊！這部經典的名字叫什麼？我們應當如何奉持？' 佛陀告訴須菩提：'這部經名叫《金剛般若波羅蜜》（意為能斷一切煩惱，到達智慧彼岸的智慧）。你們應當以這個名字奉持。為什麼呢？須菩提！這般若波羅蜜，如來說它不是般若波羅蜜。須菩提！你認為如何？有沒有一種法是如來說的呢？'須菩提說：'不是的，世尊！沒有一種法是如來說的。' 佛陀告訴須菩提：'三千大千世界所有的微塵，是多還是不多？'須菩提說：'這個世界的微塵，非常多，世尊！'

【English Translation】 English version: 'How much more so the sand?' The Buddha said, 'Subhuti! I now awaken you, I now show you. If there are good men and good women who fill as many worlds as there are sands in all the Ganges Rivers with the seven treasures, and use them to give as alms to the Tathagata, the Arhat, the Samyaksambuddha (one of the ten titles of the Buddha, meaning the one who is worthy of offerings, the one who has attained perfect enlightenment). Subhuti, what do you think? Would this person gain much merit from this cause?' Subhuti said, 'Very much, World Honored One! Very much, Sugata (one of the ten titles of the Buddha, meaning the one who has gone well)! This person would gain very much merit from this cause.' 'Subhuti! If good men and good women were to fill as many worlds as there are sands in the Ganges with the seven treasures and use them for almsgiving. If good men and good women were to respectfully receive, uphold, and correctly explain even a four-line verse from this sutra, the merit they would generate would be far superior, immeasurable and countless.' 'Furthermore, Subhuti! Wherever there is a place where someone can read and explain even a four-line verse from this sutra, know that this place in the world becomes a stupa (caitya, a Sanskrit word referring to a Buddhist shrine or pagoda). All humans, devas, and asuras should pay respect. How much more so if someone can fully receive and uphold this sutra, know that this person is in accordance with the unsurpassed and rare Dharma, and that the master is present in this place, or any person worthy of respect.' The Buddha finished speaking. The pure-living Subhuti (a title for Subhuti, meaning one who lives purely) said to the Buddha, 'World Honored One! What is the name of this sutra? How should we uphold it?' The Buddha told Subhuti, 'This sutra is named the 'Diamond Prajnaparamita' (meaning the wisdom that can cut through all afflictions and reach the other shore of wisdom). You should uphold it by this name. Why? Subhuti! This Prajnaparamita, the Tathagata says it is not Prajnaparamita. Subhuti! What do you think? Is there any Dharma that the Tathagata has spoken?' Subhuti said, 'No, World Honored One! There is no Dharma that the Tathagata has spoken.' The Buddha told Subhuti, 'Are the dust particles in the three thousand great thousand worlds many or not?' Subhuti said, 'The dust particles of this world are very many, World Honored One!'

！甚多，修伽陀！何以故？世尊！此諸微塵，如來說非微塵，故名微塵。此諸世界，如來說非世界，故說世界。」

佛告須菩提：「汝意云何？可以三十二大人相見如來不？」須菩提言：「不也，世尊！何以故？此三十二大人相，如來說非相，故說三十二大人相。」

佛告須菩提：「若有善男子、善女人，如諸恒伽所有沙數，如是沙等身命舍以佈施。若有善男子、善女人，從此經典乃至四句偈等，恭敬受持為他正說。此人以是因緣，生福多彼無量無數。」

爾時凈命須菩提由法利疾，即便悲泣抆淚而言：「希有，世尊！希有，修伽陀！如此經典如來所說，我從昔來至得聖慧，未曾聞說如是經典。何以故？世尊說般若波羅蜜，即非般若波羅蜜，故說般若波羅蜜。世尊！當知是人則與無上希有之法而共相應，聞說經時能生實想。世尊！是實想者，實非有想，是故如來說名實想、說名實想。世尊！此事於我非為希有，正說經時我生信解。世尊！于未來世若有眾生，恭敬受持為他正說，當知是人則與無上希有之法而共相應。世尊！此人無復我想、眾生想、壽者想、受者想。何以故？我想、眾生想、壽者想、受者想，即是非想。何以故？諸佛世尊解脫諸想盡無餘故。」說是言已。

佛告須菩提：「如是

{ "translations": [ "現代漢語譯本：『修伽陀（如來）！確實非常多。』為什麼呢？世尊！這些微塵，如來說它們不是微塵，所以才叫做微塵。這些世界，如來說它們不是世界，所以才叫做世界。」， "佛告訴須菩提：『你的意思如何？可以憑藉三十二大人相來見到如來嗎？』須菩提說：『不可以，世尊！為什麼呢？這三十二大人相，如來說它們不是相，所以才叫做三十二大人相。』", "佛告訴須菩提：『如果有善男子、善女人，像恒河沙那樣多的沙子，用這些沙子數量的身體生命來佈施。如果有善男子、善女人，從這部經典乃至四句偈等，恭敬地接受、持誦併爲他人正確解說。這個人因為這個因緣，所生的福德比前者多到無法衡量。』", "那時，凈命須菩提因為佛法的利益迅速增長，就悲傷地哭泣，擦著眼淚說：『稀有啊，世尊！稀有啊，修伽陀！像這樣如來所說的經典，我從過去到現在獲得聖慧，從未聽聞過這樣的經典。為什麼呢？世尊說般若波羅蜜（智慧的彼岸），它就不是般若波羅蜜，所以才叫做般若波羅蜜。世尊！應當知道這個人就與無上稀有的佛法相應，聽聞經典時能生起真實的念頭。世尊！這個真實的念頭，實際上不是有念頭，所以如來說它叫做真實的念頭，說它叫做真實的念頭。世尊！這件事對我來說並不稀有，當您正確解說經典時，我就產生了信解。世尊！在未來世，如果有眾生，恭敬地接受、持誦併爲他人正確解說，應當知道這個人就與無上稀有的佛法相應。世尊！這個人不再有我相、眾生相、壽者相、受者相。為什麼呢？我相、眾生相、壽者相、受者相，就不是相。為什麼呢？諸佛世尊解脫一切相，沒有絲毫剩餘。』說完這些話后。", "佛告訴須菩提：『是這樣的』" ], "english_translations": [ "English version: 'Indeed, very many, Sugata (Tathagata)! Why is that? World Honored One! These dust particles, the Tathagata says they are not dust particles, therefore they are called dust particles. These worlds, the Tathagata says they are not worlds, therefore they are called worlds.'", "The Buddha said to Subhuti, 'What do you think? Can the Tathagata be seen by the thirty-two marks of a great man?' Subhuti said, 'No, World Honored One! Why is that? These thirty-two marks of a great man, the Tathagata says they are not marks, therefore they are called the thirty-two marks of a great man.'", "The Buddha said to Subhuti, 'If there is a good man or a good woman who gives away as many bodies and lives as there are sands in the Ganges River. If there is a good man or a good woman who, from this sutra, even just a four-line verse, respectfully receives, upholds, and correctly explains it to others. This person, because of this cause and condition, will generate immeasurable and countless blessings.'", "At that time, the pure-living Subhuti, due to the swift benefit of the Dharma, immediately wept with tears and said, 'Rare indeed, World Honored One! Rare indeed, Sugata! Such a sutra as spoken by the Tathagata, from the past until now when I attained holy wisdom, I have never heard of such a sutra. Why is that? The World Honored One speaks of Prajna Paramita (Perfection of Wisdom), which is not Prajna Paramita, therefore it is called Prajna Paramita. World Honored One! It should be known that this person is in accordance with the unsurpassed and rare Dharma, and when hearing the sutra, can generate a real thought. World Honored One! This real thought is actually not a thought, therefore the Tathagata calls it a real thought, calls it a real thought. World Honored One! This matter is not rare for me, when you correctly explain the sutra, I generate faith and understanding. World Honored One! In the future, if there are sentient beings who respectfully receive, uphold, and correctly explain it to others, it should be known that this person is in accordance with the unsurpassed and rare Dharma. World Honored One! This person no longer has the thought of self, the thought of sentient beings, the thought of a life span, or the thought of a receiver. Why is that? The thought of self, the thought of sentient beings, the thought of a life span, and the thought of a receiver are not thoughts. Why is that? The Buddhas, World Honored Ones, are liberated from all thoughts without any remainder.' Having spoken these words.", "The Buddha said to Subhuti, 'It is so.'" ] }

，須菩提！如是。當知是人則與無上希有之法而共相應。是人聞說此經，不驚不怖不畏。何以故？須菩提！此法如來所說，是第一波羅蜜。此波羅蜜如來所說，無量諸佛亦如是說，是故說名第一波羅蜜。

「複次，須菩提，是如來忍辱波羅蜜，即非波羅蜜。何以故？須菩提！昔時我為迦陵伽王斬斫身體骨肉離碎。我于爾時，無有我想、眾生想、壽者想、受者想，無想、非無想。何以故？須菩提！我于爾時，若有我想、眾生想、壽者想、受者想，是時則應生瞋恨想。須菩提！我憶過去五百生中，作大仙人名曰說忍。于爾生中，心無我想、眾生想、壽者想、受者想。是故須菩提！菩薩摩訶薩舍離一切想，于無上菩提應發起心，不應生住色心，不應生住聲、香、味、觸心，不應生住法心，不應生住非法心，不應生有所住心。何以故？若心有住則為非住。故如來說：『菩薩無所住心應行佈施。』

「複次，須菩提！菩薩應如是行施，為利益一切眾生。此眾生想即是非想。如是一切眾生，如來說即非眾生。何以故？諸佛世尊遠離一切想故。

「須菩提！如來說實、說諦、說如、說非虛妄。複次，須菩提！是法如來所覺，是法如來所說，是法非實非虛。須菩提！譬如有人在於盲闇，如是當知菩薩墮相行墮相施。

【現代漢語翻譯】現代漢語譯本：須菩提！是這樣的。應當知道，這個人就與無上稀有之法相應。這個人聽聞解說這部經，不會感到驚訝、恐懼或害怕。為什麼呢？須菩提！這部法是如來所說的，是第一波羅蜜（到達彼岸的方法）。這波羅蜜是如來所說的，無量諸佛也是這樣說的，所以稱為第一波羅蜜。

「再者，須菩提，如來說的忍辱波羅蜜（忍耐到達彼岸的方法），實際上不是波羅蜜。為什麼呢？須菩提！過去我被迦陵伽王（古代印度的一位暴君）砍斷身體，骨肉分離破碎。那時，我沒有我相、眾生相、壽者相、受者相，沒有想，也沒有非想。為什麼呢？須菩提！我那時，如果有了我相、眾生相、壽者相、受者相，那時就應該生起嗔恨的想法。須菩提！我回憶過去五百世中，做大仙人，名字叫做說忍。在那一生中，心中沒有我相、眾生相、壽者相、受者相。所以，須菩提！菩薩摩訶薩（偉大的菩薩）應當捨棄一切的相，對於無上菩提（最高的覺悟）應當發起心，不應該生起執著於色（物質）的心，不應該生起執著于聲、香、味、觸（感官）的心，不應該生起執著於法（規律）的心，不應該生起執著于非法（非規律）的心，不應該生起有所執著的心。為什麼呢？如果心有所執著，就不是真正的無執著。所以如來說：『菩薩應當以無所執著的心來行佈施。』

「再者，須菩提！菩薩應當這樣行佈施，爲了利益一切眾生。這個眾生相實際上不是真正的相。像這樣的一切眾生，如來說實際上不是眾生。為什麼呢？諸佛世尊（所有佛）遠離一切的相的緣故。

「須菩提！如來說的是真實、真諦、如如（真理的本性）、非虛妄的。再者，須菩提！這部法是如來所覺悟的，這部法是如來所說的，這部法既不是真實的也不是虛妄的。須菩提！譬如有人處於黑暗之中，應當知道菩薩如果執著于相而行，執著于相而佈施，也是如此。」

【English Translation】 English version: Subhuti, it is so. It should be known that this person is in accordance with the unsurpassed and rare Dharma. This person, upon hearing this sutra explained, will not be startled, frightened, or afraid. Why is that? Subhuti, this Dharma, as spoken by the Tathagata, is the foremost Paramita (perfection). This Paramita, as spoken by the Tathagata, is also spoken by countless Buddhas; therefore, it is called the foremost Paramita.

Furthermore, Subhuti, the Tathagata's Paramita of Patience (Kshanti Paramita) is actually not a Paramita. Why is that? Subhuti, in the past, when I was being dismembered by King Kalinga, my body and flesh were torn apart. At that time, I had no thought of self, no thought of beings, no thought of a life span, no thought of a receiver, no thought, and no non-thought. Why is that? Subhuti, at that time, if I had thoughts of self, thoughts of beings, thoughts of a life span, or thoughts of a receiver, then I would have given rise to thoughts of anger. Subhuti, I recall in the past five hundred lives, I was a great sage named 'Saying Patience'. In those lives, my mind had no thoughts of self, no thoughts of beings, no thoughts of a life span, and no thoughts of a receiver. Therefore, Subhuti, a Bodhisattva Mahasattva (great Bodhisattva) should abandon all thoughts and generate the mind for unsurpassed Bodhi (supreme enlightenment). One should not generate a mind that dwells on form (rupa), nor should one generate a mind that dwells on sound, smell, taste, or touch (sensations), nor should one generate a mind that dwells on Dharma (principles), nor should one generate a mind that dwells on non-Dharma, nor should one generate a mind that dwells on anything. Why is that? If the mind dwells on something, it is not truly dwelling. Therefore, the Tathagata said: 'A Bodhisattva should practice giving with a mind that does not dwell on anything.'

Furthermore, Subhuti, a Bodhisattva should practice giving in this way, for the benefit of all beings. This thought of beings is actually not a true thought. All such beings, as the Tathagata says, are actually not beings. Why is that? Because all the Buddhas, the World Honored Ones, are free from all thoughts.

Subhuti, the Tathagata speaks of truth, speaks of reality, speaks of suchness (tathata), and speaks of non-falsity. Furthermore, Subhuti, this Dharma is what the Tathagata has awakened to, this Dharma is what the Tathagata has spoken, this Dharma is neither real nor unreal. Subhuti, it is like a person in darkness; it should be known that a Bodhisattva who is attached to forms in practice and attached to forms in giving is like that.

須菩提！如人有目，夜已曉時，晝日光照，見種種色。如是當知菩薩不墮于相行無相施。

「複次，須菩提！于未來世，若有善男子、善女人，受持讀誦修行，為他正說如是經典，如來悉知是人，悉見是人，生長無量福德之聚。

「複次，須菩提！若有善男子、善女人，于日前分佈施身命，如上所說諸河沙數。于日中分佈施身命，于日後分佈施身命，皆如上說諸河沙數。如是無量百千萬億劫以身命佈施。若復有人聞此經典不起誹謗。以是因緣生福德多彼無數無量。何況有人書寫受持讀誦，教他修行為人廣說。

「複次，須菩提！如是經典不可思量無能與等，如來但為憐愍利益能行無上乘及行無等乘人說。若復有人于未來世受持讀誦，教他修行正說是經，如來悉知是人，悉見是人，與無數無量不可思議無等福聚而共相應。如是等人由我身份，則能荷負無上菩提。何以故？須菩提！如是經典，若下愿樂人，及我見、眾生見、壽者見、受者見如此等人，能聽能修讀誦教他正說，無有是處。

「複次，須菩提！隨所在處顯說此經，一切世間天、人、阿修羅等，皆應供養作禮右繞。當知此處於世間此即成支提。

「須菩提！若有善男子、善女人，受持讀誦教他修行，正說如是等經。此人現身受輕

【現代漢語翻譯】現代漢語譯本：須菩提！就像人有眼睛，在夜晚過去，黎明到來時，太陽光照耀，能看見各種各樣的顏色。應當知道，菩薩也是這樣，不執著于有相的修行，而行無相的佈施。現代漢語譯本：再者，須菩提！在未來的世代，如果有善男子、善女人，能夠接受、持守、讀誦、修行，併爲他人正確解說這部經典，如來完全知道這個人，完全看見這個人，他將增長無量福德的積聚。現代漢語譯本：再者，須菩提！如果有善男子、善女人，在早晨像前面所說的恒河沙數那樣佈施自己的身命，在中午像前面所說的恒河沙數那樣佈施自己的身命，在下午像前面所說的恒河沙數那樣佈施自己的身命，這樣無量百千萬億劫都用身命佈施。如果又有人聽聞這部經典而不誹謗，因為這個因緣所生的福德，比前面所說的無數無量還要多。更何況有人書寫、接受、持守、讀誦，教他人修行，為他人廣泛解說。現代漢語譯本：再者，須菩提！這部經典不可思議，沒有其他經典可以與之相比。如來只是爲了憐憫和利益那些能夠修行無上乘和無等乘的人而宣說。如果又有人在未來世代接受、持守、讀誦，教他人修行，正確解說這部經典，如來完全知道這個人，完全看見這個人，他將與無數無量不可思議無等的福德積聚相應。這樣的人，因為我的緣故，就能承擔無上菩提。為什麼呢？須菩提！像這部經典，如果下劣願望的人，以及執著於我見（認為有「我」的見解）、眾生見（認為有「眾生」的見解）、壽者見（認為有壽命長短的見解）、受者見（認為有接受者的見解）這樣的人，能夠聽聞、修行、讀誦、教他人正確解說，這是不可能的。現代漢語譯本：再者，須菩提！無論在什麼地方宣說這部經典，一切世間的天人、阿修羅（非天神，具有神力但性情暴躁的神）等，都應當供養、作禮、右繞。應當知道，這個地方在世間就成了佛塔（支提，梵文caitya的音譯，指佛塔或佛像）。現代漢語譯本：須菩提！如果有善男子、善女人，接受、持守、讀誦、教他人修行，正確解說這部經典，這個人今生會遭受輕微的果報。

【English Translation】 English version: Subhuti! It is like a person with eyes, when the night has passed and dawn arrives, the sunlight shines, and they see all kinds of colors. It should be known that a Bodhisattva is like this, not clinging to the practice of forms, but practicing formless giving. English version: Furthermore, Subhuti! In future generations, if there are good men and good women who can receive, uphold, recite, practice, and correctly explain this scripture to others, the Tathagata fully knows this person, fully sees this person, and they will grow an immeasurable accumulation of merit. English version: Furthermore, Subhuti! If there are good men and good women who, in the morning, give away their lives as many times as the sands of the Ganges River as mentioned before, and at noon give away their lives as many times as the sands of the Ganges River as mentioned before, and in the afternoon give away their lives as many times as the sands of the Ganges River as mentioned before, and do this for countless hundreds of thousands of millions of kalpas (aeons). If there is someone who hears this scripture and does not slander it, the merit arising from this cause is more than the countless and immeasurable merit mentioned before. How much more so if someone writes, receives, upholds, recites, teaches others to practice, and widely explains it to others? English version: Furthermore, Subhuti! This scripture is inconceivable, and no other scripture can compare to it. The Tathagata only speaks it out of compassion and for the benefit of those who can practice the unsurpassed vehicle and the unequaled vehicle. If there is someone in future generations who receives, upholds, recites, teaches others to practice, and correctly explains this scripture, the Tathagata fully knows this person, fully sees this person, and they will be in accordance with countless, immeasurable, inconceivable, and unequaled accumulations of merit. Such people, because of me, can bear the burden of unsurpassed Bodhi (enlightenment). Why is this? Subhuti! If people with inferior aspirations, and those who cling to the view of self (the view that there is a 'self'), the view of beings (the view that there are 'beings'), the view of a life span (the view that there is a length of life), and the view of a receiver (the view that there is a receiver), are able to hear, practice, recite, and correctly explain this scripture to others, it is impossible. English version: Furthermore, Subhuti! Wherever this scripture is proclaimed, all the beings in the world, including gods, humans, asuras (demi-gods, powerful but ill-tempered deities), etc., should make offerings, pay respects, and circumambulate it clockwise. It should be known that this place in the world becomes a stupa (caitya, a monument containing relics). English version: Subhuti! If there are good men and good women who receive, uphold, recite, teach others to practice, and correctly explain this scripture, this person will experience minor retributions in this lifetime.

賤等，過去世中所造惡業，應感生后惡道果報，以于現身受輕苦故，先世罪業及苦果報則為消滅，當得阿耨多羅三藐三菩提。

「須菩提！我憶往昔無數無量過於算數，過去燃燈如來阿羅訶三藐三佛陀后，八萬四千百千俱胝諸佛如來已成佛竟，我皆承事供養恭敬無空過者。若復有人於後末世五十歲時，受持讀誦教他修行，正說此經。須菩提！此人所生福德之聚，以我往昔承事供養諸佛如來所得功德，以此功德百分不及一，千萬億分不及一，窮於算數不及其一，乃至威力品類相應譬喻所不能及。

「須菩提！若善男子、善女人，於後末世受持讀誦如此等經，所得功德我若具說，若有善男子、善女人，諦聽憶持爾所福聚，或心迷亂及以顛狂。複次，須菩提！如是經典不可思議。若人修行及得果報亦不可思議。」

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行菩薩乘，云何應住？云何修行？云何發起菩薩心？」

佛告須菩提：「善男子、善女人，發阿耨多羅三藐三菩提心者，當生如是心：『我應安置一切眾生，令入無餘涅槃。如是般涅槃無量眾生已，無一眾生被涅槃者。』何以故？須菩提！若菩薩有眾生想，則不應說名為菩薩。何以故？須菩提！實無有法名為能行菩薩

【現代漢語翻譯】現代漢語譯本：我們這些卑賤之人，過去世所造的惡業，本應感召來世墮入惡道的果報，但因為今生承受了輕微的苦難，所以過去世的罪業和苦果就得以消滅，將來能夠證得阿耨多羅三藐三菩提（無上正等正覺）。『須菩提（佛陀的十大弟子之一）！我回憶過去無數無量、超過算數的久遠劫前，在燃燈如來（過去佛）阿羅訶（應供）三藐三佛陀（正等覺）之後，有八萬四千百千俱胝（極多的數量單位）諸佛如來已經成佛，我都承事供養，恭敬對待，沒有空過。如果有人在後世末法時期，五十歲時，受持讀誦，教導他人修行，正確地宣說這部經典。須菩提！這個人所產生的福德之聚，與我過去承事供養諸佛如來所得到的功德相比，這福德的百分之一都比不上，千萬億分之一也比不上，用盡算數也比不上，乃至用威力、品類、相應的譬喻都無法比擬。『須菩提！如果善男子、善女人，在後世末法時期受持讀誦這樣的經典，所得到的功德，我如果全部說出來，如果有善男子、善女人，認真聽聞並記住這些福德，可能會心生迷亂甚至顛狂。再次，須菩提！這樣的經典是不可思議的。如果有人修行並得到果報，也是不可思議的。』這時，須菩提對佛說：『世尊！善男子、善女人，發起了阿耨多羅三藐三菩提心，行菩薩道，應該如何安住？應該如何修行？應該如何發起菩薩心？』佛告訴須菩提：『善男子、善女人，發起了阿耨多羅三藐三菩提心的人，應當生起這樣的心念：『我應當安置一切眾生，讓他們進入無餘涅槃（徹底的寂滅）。這樣使無量眾生般涅槃后，實際上沒有一個眾生被涅槃。』為什麼呢？須菩提！如果菩薩有眾生之想，就不應該被稱為菩薩。為什麼呢？須菩提！實際上沒有一種法可以稱為能行菩薩。

【English Translation】 English version: We, the lowly ones, due to the evil karma created in past lives, should have been destined to suffer the consequences of falling into evil realms in future lives. However, because we are experiencing minor suffering in this life, the sins and painful consequences of past lives are being extinguished, and we will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). 'Subhuti (one of Buddha's ten great disciples)! I recall countless immeasurable kalpas (eons) in the past, beyond calculation, after Dipankara Tathagata (a past Buddha) Arhat (worthy one) Samyak-sambuddha (perfectly enlightened one), there were eighty-four thousand hundred thousand kotis (extremely large number units) of Tathagatas who had already attained Buddhahood. I served, made offerings, and treated them with respect, without ever missing an opportunity. If someone in the future, during the Dharma-ending age, at the age of fifty, upholds, recites, teaches others to practice, and correctly expounds this sutra. Subhuti! The accumulation of merit generated by this person, compared to the merit I obtained from serving and making offerings to all the Tathagatas in the past, is not even one percent, not even one ten-millionth of a billionth, not even comparable by calculation, and cannot be described by power, categories, or corresponding analogies.' 'Subhuti! If a good man or good woman, in the future, during the Dharma-ending age, upholds and recites such sutras, the merit they obtain, if I were to describe it fully, and if a good man or good woman were to listen carefully and remember this accumulation of merit, they might become confused or even go mad. Furthermore, Subhuti! Such sutras are inconceivable. If someone practices and attains the results, it is also inconceivable.' At that time, Subhuti said to the Buddha, 'World Honored One! Good men and good women who have generated the mind for Anuttara-samyak-sambodhi and are practicing the Bodhisattva path, how should they abide? How should they practice? How should they generate the Bodhisattva mind?' The Buddha told Subhuti, 'Good men and good women who have generated the mind for Anuttara-samyak-sambodhi should give rise to this thought: 'I should settle all sentient beings, causing them to enter Nirvana without remainder (complete cessation). After thus causing countless sentient beings to enter Parinirvana, in reality, not a single sentient being has been caused to enter Nirvana.' Why is that? Subhuti! If a Bodhisattva has the thought of sentient beings, then they should not be called a Bodhisattva. Why is that? Subhuti! In reality, there is no dharma that can be called a Bodhisattva practitioner.

上乘。須菩提！汝意云何？于燃燈佛所，頗有一法如來所得名阿耨多羅三藐三菩提不？」須菩提言：「不也，世尊！于燃燈佛所，無有一法如來所得名阿耨多羅三藐三菩提。」

佛言：「如是，須菩提！如是。于燃燈佛所，無有一法如來所得名阿耨多羅三藐三菩提。須菩提！于燃燈佛所，若有一法如來所得名阿耨多羅三藐三菩提，燃燈佛則不授我記：『婆羅門！汝于來世當得作佛，號釋迦牟尼多陀阿伽度阿羅訶三藐三佛陀。』須菩提！由實無有法，如來所得，名阿耨多羅三藐三菩提，是故然燈佛與我授記作如是言：『婆羅門！汝于來世當得作佛，號釋迦牟尼多陀阿伽度阿羅訶三藐三佛陀。』何以故？須菩提！如來者真如別名。

「須菩提！若有人說：『如來得阿耨多羅三藐三菩提。』是人不實語。何以故？須菩提！實無有法，如來所得，名阿耨多羅三藐三菩提。須菩提！此法如來所得無實無虛，是故如來說：『一切法皆是佛法。』須菩提！一切法者，非一切法，故如來說名一切法。

「須菩提！譬如有人遍身大身。」

須菩提言：「世尊！是如來所說遍身大身，則為非身，是故說名遍身大身。」

佛言：「如是，須菩提！如是。須菩提！若有菩薩說如是言：『我當般涅槃一切眾生。』

【現代漢語翻譯】現代漢語譯本：佛陀接著說：『須菩提，你的想法如何？在燃燈佛（Dipamkara Buddha）那裡，如來（Tathagata）是否獲得了一種名為阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的法？』須菩提回答說：『不是的，世尊。在燃燈佛那裡，如來沒有獲得任何名為阿耨多羅三藐三菩提的法。』佛陀說：『是的，須菩提，確實如此。在燃燈佛那裡，如來沒有獲得任何名為阿耨多羅三藐三菩提的法。須菩提，如果在燃燈佛那裡，如來獲得了一種名為阿耨多羅三藐三菩提的法，燃燈佛就不會給我授記說：「婆羅門（Brahmin），你將來會成佛，號為釋迦牟尼（Sakyamuni）多陀阿伽度（Tathagata）阿羅訶（Arhat）三藐三佛陀（Samyaksambuddha）。」須菩提，正因為實際上沒有一種法是如來所獲得，名為阿耨多羅三藐三菩提，所以燃燈佛才給我授記，說：「婆羅門，你將來會成佛，號為釋迦牟尼多陀阿伽度阿羅訶三藐三佛陀。」這是為什麼呢？須菩提，如來只是真如（Tathata）的另一個名稱。』『須菩提，如果有人說：「如來獲得了阿耨多羅三藐三菩提」，這個人說的是不真實的。為什麼呢？須菩提，實際上沒有一種法是如來所獲得，名為阿耨多羅三藐三菩提。須菩提，如來所獲得的這種法既非真實也非虛妄，所以如來說：「一切法皆是佛法。」須菩提，所謂一切法，並非真正的一切法，所以如來才稱之為一切法。』『須菩提，譬如有人身軀巨大，遍佈全身。』須菩提說：『世尊，如來所說的遍身大身，實際上並非真正的身軀，所以才稱之為遍身大身。』佛陀說：『是的，須菩提，確實如此。須菩提，如果有菩薩說這樣的話：「我應當度化一切眾生入于涅槃（Parinirvana）。」』

【English Translation】 English version: The Buddha continued, 'Subhuti, what do you think? At the place of Dipamkara Buddha, did the Tathagata obtain any dharma called Anuttara-samyak-sambodhi?' Subhuti replied, 'No, World Honored One. At the place of Dipamkara Buddha, the Tathagata did not obtain any dharma called Anuttara-samyak-sambodhi.' The Buddha said, 'Yes, Subhuti, it is so. At the place of Dipamkara Buddha, the Tathagata did not obtain any dharma called Anuttara-samyak-sambodhi. Subhuti, if at the place of Dipamkara Buddha, the Tathagata had obtained a dharma called Anuttara-samyak-sambodhi, Dipamkara Buddha would not have given me the prediction, saying, 「Brahmin, in the future you will become a Buddha, named Sakyamuni Tathagata Arhat Samyaksambuddha.」 Subhuti, it is precisely because there is actually no dharma that the Tathagata obtained, called Anuttara-samyak-sambodhi, that Dipamkara Buddha gave me the prediction, saying, 「Brahmin, in the future you will become a Buddha, named Sakyamuni Tathagata Arhat Samyaksambuddha.」 Why is this so? Subhuti, Tathagata is just another name for Suchness (Tathata).' 'Subhuti, if someone says, 「The Tathagata has obtained Anuttara-samyak-sambodhi,」 that person is speaking untruthfully. Why is this so? Subhuti, there is actually no dharma that the Tathagata obtained, called Anuttara-samyak-sambodhi. Subhuti, this dharma that the Tathagata obtained is neither real nor unreal, therefore the Tathagata says, 「All dharmas are Buddha-dharmas.」 Subhuti, what is called all dharmas is not truly all dharmas, therefore the Tathagata calls it all dharmas.' 'Subhuti, it is like a person with a large body covering his entire body.' Subhuti said, 'World Honored One, what the Tathagata calls a large body covering the entire body is actually not a real body, therefore it is called a large body covering the entire body.' The Buddha said, 'Yes, Subhuti, it is so. Subhuti, if a Bodhisattva says, 「I shall lead all sentient beings to Parinirvana.」'

則不應說名為菩薩。須菩提！汝意云何？頗有一法名菩薩不？」須菩提言：「不也，世尊！」

佛言：「須菩提！是故如來說：『一切法無我、無眾生、無壽者、無受者。』須菩提！若有菩薩說如是言：『我當莊嚴清凈佛土。』如此菩薩說虛妄言。何以故？須菩提！莊嚴佛土者，如來說則非莊嚴，是故莊嚴清凈佛土。須菩提！若菩薩信見諸法無我、諸法無我，如來應供正遍覺說：『是名菩薩，是名菩薩。』

「須菩提！汝意云何？如來有肉眼不？」須菩提言：「如是，世尊！如來有肉眼。」

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

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

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

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

「須菩提！汝意云何？于恒伽江所有諸沙，如其沙數所有恒伽，如諸恒伽所有沙數世界，如是寧為多不？」須菩提言：「如是，世尊！此等世界其數甚多。」

佛言：「須菩提！爾所世界中所有眾生，我悉見知心

【現代漢語翻譯】現代漢語譯本那麼就不應該稱他為菩薩。須菩提（Subhuti）！你的意思如何？存在一種名為菩薩的法嗎？」須菩提回答說：「不存在，世尊！」佛說：「須菩提！因此如來說：『一切法無我、無眾生、無壽者、無受者。』須菩提！如果有菩薩說這樣的話：『我應當莊嚴清凈的佛土。』這樣的菩薩說的是虛妄之言。為什麼呢？須菩提！所謂莊嚴佛土，如來說那並非真正的莊嚴，所以才說是莊嚴清凈佛土。須菩提！如果菩薩相信並見到諸法無我，如來應供正遍覺（Tathagata Arhat Samyaksambuddha）說：『這名為菩薩，這名為菩薩。』「須菩提！你的意思如何？如來有肉眼嗎？」須菩提回答說：「是的，世尊！如來有肉眼。」佛說：「須菩提！你的意思如何？如來有天眼嗎？」須菩提回答說：「是的，世尊！如來有天眼。」佛說：「須菩提！你的意思如何？如來有慧眼嗎？」須菩提回答說：「是的，世尊！如來有慧眼。」佛說：「須菩提！你的意思如何？如來有法眼嗎？」須菩提回答說：「是的，世尊！如來有法眼。」佛說：「須菩提！你的意思如何？如來有佛眼嗎？」須菩提回答說：「是的，世尊！如來有佛眼。」「須菩提！你的意思如何？在恒伽江（Ganga River）中所有的沙子，如果每一粒沙子都代表一條恒伽江，而每一條恒伽江又有如沙子般多的世界，這些世界算多嗎？」須菩提回答說：「是的，世尊！這些世界的數量非常多。」佛說：「須菩提！在這些世界中的所有眾生，我都能知曉他們的心念。」

【English Translation】 English version Then he should not be called a Bodhisattva. Subhuti! What do you think? Is there a dharma called Bodhisattva?」 Subhuti replied, 「No, World Honored One!」 The Buddha said, 「Subhuti! Therefore, the Tathagata says: 『All dharmas are without self, without sentient beings, without a life span, and without a receiver.』 Subhuti! If a Bodhisattva says such words: 『I shall adorn a pure Buddha land,』 such a Bodhisattva speaks falsely. Why? Subhuti! What is called adorning a Buddha land, the Tathagata says it is not truly adorning, therefore it is called adorning a pure Buddha land. Subhuti! If a Bodhisattva believes and sees that all dharmas are without self, the Tathagata Arhat Samyaksambuddha says: 『This is called a Bodhisattva, this is called a 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.」「Subhuti! What do you think? If all the sands in the Ganges River (Ganga River) were each a Ganges River, and each Ganges River had as many worlds as there are sands, would these worlds be many?」 Subhuti replied, 「Yes, World Honored One! These worlds are very many.」 The Buddha said, 「Subhuti! I know the minds of all sentient beings in those worlds.」

相續住有種種類。何以故？須菩提！心相續住，如來說非續住，故說續住。何以故？須菩提！過去心不可得，未來心不可得，現在心不可得。

「須菩提！汝意云何？若有人以滿三千大千世界七寶而用佈施，是善男子、善女人，以是因緣得福多不？」須菩提言：「甚多，世尊！甚多，修伽陀！」

佛言：「如是，須菩提！如是。彼善男子、善女人，以是因緣福聚多。」

佛言：「須菩提！若福德聚但名為聚，如來則不應說是福德聚、是福德聚。須菩提！汝意云何？可以具足色身觀如來不？」須菩提言：「不也，世尊！不可以具足色身觀于如來。何以故？此具足色身，如來說非具足色身，是故如來說名具足色身。」

佛言：「須菩提！汝意云何？可以具足諸相觀如來不？」須菩提言：「不也，世尊！不可以具足諸相觀于如來。何以故？此具足相，如來說非具足相，是故如來說具足相。」

佛言：「須菩提！汝意云何？如來有如是意：『我今實說法。』耶？須菩提！若有人言：『如來實能說法。』汝應當知，是人由非實有及以邪執，起誹謗我。何以故？須菩提！說法、說法，實無有法名為說法。」

爾時須菩提白佛言：「世尊！頗有眾生於未來世，聽聞正說如是等相此經章句，生實

【現代漢語翻譯】現代漢語譯本相續的住留有多種種類。為什麼呢？須菩提（Subhuti）！心念的相續住留，如來（Tathagata）說它不是真正的住留，所以才說是住留。為什麼呢？須菩提！過去的念頭不可得，未來的念頭不可得，現在的念頭也不可得。『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，這個善男子、善女人，因為這個因緣得到的福德多不多？』須菩提說：『非常多，世尊（Bhagavan）！非常多，修伽陀（Sugata）！』佛說：『是的，須菩提！是的。那個善男子、善女人，因為這個因緣福德積聚很多。』佛說：『須菩提！如果福德的積聚僅僅是名為積聚，如來就不應該說這是福德積聚、是福德積聚。須菩提！你認為怎麼樣？可以用具足色身（rupa-kaya）來觀察如來嗎？』須菩提說：『不能，世尊！不能用具足色身來觀察如來。為什麼呢？這個具足色身，如來說它不是具足色身，所以如來說名為具足色身。』佛說：『須菩提！你認為怎麼樣？可以用具足諸相（laksana）來觀察如來嗎？』須菩提說：『不能，世尊！不能用具足諸相來觀察如來。為什麼呢？這個具足相，如來說它不是具足相，所以如來說具足相。』佛說：『須菩提！你認為怎麼樣？如來有這樣的想法：『我現在確實在說法。』嗎？須菩提！如果有人說：『如來確實能說法。』你應該知道，這個人因為不瞭解實相以及邪見，而誹謗我。為什麼呢？須菩提！說法、說法，實際上沒有一種法叫做說法。』當時，須菩提對佛說：『世尊！有沒有眾生在未來世，聽聞正確宣說像這樣等相的這部經文，會生起真實的信心呢？』

【English Translation】 English version The continuity of dwelling has various kinds. Why is that? Subhuti! The continuity of mind-dwelling, the Tathagata says it is not a real dwelling, therefore it is called dwelling. Why is that? Subhuti! The past mind is unattainable, the future mind is unattainable, and the present mind is unattainable. 'Subhuti! What do you think? If someone were to give alms with the seven treasures filling the three thousand great thousand worlds, would that good man or good woman, by this cause, obtain much merit?' Subhuti said, 'Very much, Bhagavan! Very much, Sugata!' The Buddha said, 'So it is, Subhuti! So it is. That good man or good woman, by this cause, accumulates much merit.' The Buddha said, 'Subhuti! If the accumulation of merit were merely called an accumulation, the Tathagata should not say that this is an accumulation of merit, this is an accumulation of merit. Subhuti! What do you think? Can the Tathagata be observed by a fully formed body (rupa-kaya)?' Subhuti said, 'No, Bhagavan! The Tathagata cannot be observed by a fully formed body. Why is that? This fully formed body, the Tathagata says it is not a fully formed body, therefore the Tathagata calls it a fully formed body.' The Buddha said, 'Subhuti! What do you think? Can the Tathagata be observed by fully formed characteristics (laksana)?' Subhuti said, 'No, Bhagavan! The Tathagata cannot be observed by fully formed characteristics. Why is that? These fully formed characteristics, the Tathagata says they are not fully formed characteristics, therefore the Tathagata calls them fully formed characteristics.' The Buddha said, 'Subhuti! What do you think? Does the Tathagata have this thought: 「I am now truly teaching the Dharma?」 Subhuti! If someone were to say, 「The Tathagata is truly able to teach the Dharma,」 you should know that this person, due to not understanding the true nature and having wrong views, slanders me. Why is that? Subhuti! Teaching the Dharma, teaching the Dharma, in reality there is no Dharma called teaching the Dharma.' At that time, Subhuti said to the Buddha, 'Bhagavan! Will there be beings in the future who, upon hearing the correct exposition of these aspects of this sutra, will generate true faith?'

信不？」

佛告須菩提：「彼非眾生，非非眾生。何以故？須菩提！彼眾生者，如來說非眾生，非非眾生，故說眾生。須菩提！汝意云何？頗有一法如來所得名阿耨多羅三藐三菩提不？」須菩提言：「不也，世尊！無有一法如來所得名阿耨多羅三藐三菩提。」

佛言：「如是，須菩提！如是。乃至無有如微塵法如來所舍如來所得，是故說名阿耨多羅三藐三菩提平等平等。

「複次，須菩提！諸佛諸佛覺知無有差別，是故說名阿耨多羅三藐三菩提。

「複次，須菩提！此法平等無有高下，是名阿耨多羅三藐三菩提。

「複次，須菩提。由無我、無眾生、無壽者、無受者等，此法平等，故名阿耨多羅三藐三菩提。

「複次，須菩提！由實善法，具足圓滿得阿耨多羅三藐三菩提。須菩提！所言善法、善法者。如來說非法，故名善法。

「須菩提！三千大千世界所有諸須彌山王，如是等七寶聚滿此世界，有人持用佈施。若人從此般若波羅蜜經乃至四句偈等，受持讀誦為他正說，所得功德，以前功德比此功德，百分不及一，千萬億分不及一，窮於算數不及其一，乃至威力品類相應譬喻所不能及。

「須菩提！汝意云何？如來作是念：『我度眾生。』耶？須菩提！汝今不應作如

【現代漢語翻譯】現代漢語譯本『你相信嗎？』佛告訴須菩提（Subhuti）：『他們不是眾生，也不是非眾生。為什麼呢？須菩提！那些被稱為眾生的，如來說他們不是眾生，也不是非眾生，所以才稱為眾生。須菩提！你認為如何？有沒有一種法是如來所證得，名為阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的？』須菩提說：『不是的，世尊！沒有一種法是如來所證得，名為阿耨多羅三藐三菩提的。』佛說：『是的，須菩提！是的。乃至沒有像微塵那樣小的法是如來所捨棄或所得的，所以才說名為阿耨多羅三藐三菩提，是平等平等的。』『再者，須菩提！諸佛的覺知沒有差別，所以才說名為阿耨多羅三藐三菩提。』『再者，須菩提！此法平等，沒有高下之分，這名為阿耨多羅三藐三菩提。』『再者，須菩提！由於無我、無眾生、無壽者、無受者等，此法是平等的，所以名為阿耨多羅三藐三菩提。』『再者，須菩提！由於真實的善法，具足圓滿才能證得阿耨多羅三藐三菩提。須菩提！所說的善法、善法，如來說它不是法，所以才名為善法。』『須菩提！三千大千世界所有諸須彌山王（Sumeru，佛教中的聖山），像這樣用七寶堆滿這個世界，有人拿來佈施。如果有人從這部《般若波羅蜜經》（Prajnaparamita，智慧的完美）乃至四句偈等，受持讀誦併爲他人正確解說，所得到的功德，與之前的功德相比，百分之一都比不上，千萬億分之一都比不上，用盡算數也比不上其一，乃至用威力品類相應的譬喻也無法比擬。』『須菩提！你認為如何？如來會這樣想：『我度化眾生。』嗎？須菩提！你現在不應該這樣想。為什麼呢？』

【English Translation】 English version 'Do you believe?' The Buddha said to Subhuti: 'They are neither sentient beings nor non-sentient beings. Why is that? Subhuti! Those who are called sentient beings, the Tathagata (如來, Thus Come One) says they are neither sentient beings nor non-sentient beings, therefore they are called sentient beings. Subhuti! What do you think? Is there any dharma (法, teaching/law) that the Tathagata has attained, called Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment)?' Subhuti said: 'No, World Honored One! There is no dharma that the Tathagata has attained, called Anuttara-samyak-sambodhi.' The Buddha said: 'So it is, Subhuti! So it is. Even there is no dharma as small as a mote of dust that the Tathagata has abandoned or attained, therefore it is called Anuttara-samyak-sambodhi, which is equal and equal.' 'Furthermore, Subhuti! The Buddhas' awareness is without difference, therefore it is called Anuttara-samyak-sambodhi.' 'Furthermore, Subhuti! This dharma is equal, without high or low, this is called Anuttara-samyak-sambodhi.' 'Furthermore, Subhuti! Because of no self, no sentient beings, no life span, no receiver, etc., this dharma is equal, therefore it is called Anuttara-samyak-sambodhi.' 'Furthermore, Subhuti! Because of true good dharma, being fully complete, one attains Anuttara-samyak-sambodhi. Subhuti! What is called good dharma, good dharma, the Tathagata says it is not dharma, therefore it is called good dharma.' 'Subhuti! If all the Sumeru (須彌山, sacred mountain in Buddhism) mountains in the three thousand great thousand worlds were filled with the seven treasures, and someone used them for giving. If someone from this Prajnaparamita (般若波羅蜜, perfection of wisdom) Sutra, even a four-line verse, receives, upholds, recites, and correctly explains it to others, the merit obtained, compared to the previous merit, is not even one in a hundred, not even one in ten million billion, not even one that can be reached by counting, and not even one that can be compared by the power of analogies.' 'Subhuti! What do you think? Does the Tathagata have this thought: 'I liberate sentient beings?' Subhuti! You should not have such a thought. Why is that?'

是念。何以故？實無眾生如來所度。須菩提！若有眾生如來所度，即是我執、眾生執、壽者執、受者執。須菩提！此我等執，如來說非執，嬰兒凡夫眾生之所執故。須菩提！嬰兒凡夫眾生者，如來說非眾生，故說嬰兒凡夫眾生。

「須菩提！汝意云何？可以具足相觀如來不？」須菩提言：「如我解佛所說義，不以具足相應觀如來。」

佛言：「如是，須菩提！如是。不以具足相應觀如來。何以故？若以具足相觀如來者，轉輪聖王應是如來，是故不以具足相應觀如來。」

是時，世尊而說偈言：

「若以色見我，　　以音聲求我，　是人行邪道，　　不應得見我。　由法應見佛，　　調御法為身，　此法非識境，　　法如深難見。

「須菩提！汝意云何？如來可以具足相得阿耨多羅三藐三菩提不？須菩提！汝今不應作如是見：『如來以具足相得阿耨多羅三藐三菩提。』何以故？須菩提！如來不由具足相得阿耨多羅三藐三菩提。須菩提！若汝作是念：『如來有是說，行菩薩乘人有法可滅。』須菩提！汝莫作此見。何以故？如來不說行菩薩乘人有法可滅及以永斷。

「須菩提！若有善男子、善女人，以滿恒伽沙等世界七寶，持用佈施。若有菩薩於一切法無我無生，得無生忍。以是因

【現代漢語翻譯】現代漢語譯本：是這樣的。為什麼呢？實際上沒有眾生被如來所度化。須菩提（Subhuti）！如果有眾生被如來所度化，那就有了我執、眾生執、壽者執、受者執。須菩提！這些我等執著，如來說不是執著，只是嬰兒凡夫眾生所執著罷了。須菩提！嬰兒凡夫眾生，如來說不是真正的眾生，所以才說是嬰兒凡夫眾生。『須菩提！你認為如何？可以通過具足的相貌來觀察如來嗎？』須菩提說：『依我理解佛所說的意義，不應該通過具足的相貌來觀察如來。』佛說：『是的，須菩提！是的。不應該通過具足的相貌來觀察如來。為什麼呢？如果通過具足的相貌來觀察如來，那麼轉輪聖王（Chakravartin）也應該成為如來，所以不應該通過具足的相貌來觀察如來。』這時，世尊說了偈語：『如果通過外形來見我，通過聲音來求我，這個人就是在走邪路，不可能見到我。應該通過法來見佛，調御法就是佛的身，這個法不是意識的境界，法就像深淵一樣難以見到。』『須菩提！你認為如何？如來可以通過具足的相貌得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）嗎？須菩提！你現在不應該這樣認為：『如來是通過具足的相貌得到阿耨多羅三藐三菩提的。』為什麼呢？須菩提！如來不是通過具足的相貌得到阿耨多羅三藐三菩提的。須菩提！如果你這樣想：『如來說過，修行菩薩乘的人有法可以滅除。』須菩提！你不要這樣認為。為什麼呢？如來沒有說過修行菩薩乘的人有法可以滅除或者永遠斷絕。『須菩提！如果有善男子、善女人，用裝滿恒河沙數那麼多世界的七寶來佈施。如果有菩薩對一切法都無我無生，得到無生法忍（anutpattika-dharma-ksanti），因為這個原因，』

【English Translation】 English version: It is so. Why is that? In reality, there are no sentient beings that the Tathagata has liberated. Subhuti! If there were sentient beings that the Tathagata has liberated, that would imply an attachment to self, an attachment to sentient beings, an attachment to a life span, and an attachment to a receiver. Subhuti! These attachments of self and others, the Tathagata says are not attachments, but are merely what ordinary unenlightened beings cling to. Subhuti! These ordinary unenlightened beings, the Tathagata says are not truly sentient beings, hence they are called ordinary unenlightened beings. 『Subhuti! What do you think? Can the Tathagata be viewed by means of his fully developed characteristics?』 Subhuti said, 『According to my understanding of the meaning of the Buddha's teachings, the Tathagata should not be viewed by means of his fully developed characteristics.』 The Buddha said, 『So it is, Subhuti! So it is. The Tathagata should not be viewed by means of his fully developed characteristics. Why is that? If the Tathagata were to be viewed by means of his fully developed characteristics, then a Chakravartin (wheel-turning monarch) should also be a Tathagata. Therefore, the Tathagata should not be viewed by means of his fully developed characteristics.』 At that time, the World Honored One spoke these verses: 『If one sees me by form, or seeks me by sound, that person walks a false path and cannot see me. The Buddha should be seen through the Dharma, the Dharma of taming is the body, this Dharma is not a realm of consciousness, the Dharma is like a deep abyss, difficult to see.』『Subhuti! What do you think? Can the Tathagata attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) by means of his fully developed characteristics? Subhuti! You should not hold such a view that 『the Tathagata attained Anuttara-samyak-sambodhi by means of his fully developed characteristics.』 Why is that? Subhuti! The Tathagata did not attain Anuttara-samyak-sambodhi by means of his fully developed characteristics. Subhuti! If you were to think, 『The Tathagata has said that those who practice the Bodhisattva path have a Dharma that can be extinguished,』 Subhuti! You should not hold this view. Why is that? The Tathagata has not said that those who practice the Bodhisattva path have a Dharma that can be extinguished or permanently cut off.』『Subhuti! If there is a good man or a good woman who were to give as alms the seven treasures filling as many worlds as there are sands in the Ganges River, and if there is a Bodhisattva who has no self and no birth in all dharmas, and has attained the patience of non-birth (anutpattika-dharma-ksanti), because of this cause,』

緣，所得福德最多於彼。須菩提！行大乘人不應執取福德之聚。」

須菩提言：「此福德聚可攝持不？」

佛言：「須菩提！此福德聚，可得攝持，不可執取，是故說此福德之聚應可攝持。須菩提！若有人言：『如來行住坐臥。』是人不解我所說義。何以故？須菩提！如來者無所行去，無所從來，是故說名如來應供正遍覺知。

「須菩提！若善男子、善女人，以三千大千世界地大微塵，燒成灰末，合為墨丸，如微塵聚。須菩提！汝意云何？是鄰虛聚寧為多不？」

須菩提言：「彼鄰虛聚甚多。世尊！何以故？世尊！若鄰虛聚是實有者，世尊則不應說名鄰虛聚。何以故？世尊所說，此鄰虛聚，如來說非鄰虛聚，是故說名為鄰虛聚。如來所說三千大千世界，則非世界，故說三千大千世界。何以故？世尊！若執世界為實有者是聚一執，此聚一執，如來說非執，故說聚一執。」

佛世尊言：「須菩提！此聚一執但世言說。須菩提！是法非可言法，嬰兒凡夫偏言所取。須菩提！若有人言：『如來說我見、眾生見、壽者見、受者見。』須菩提！汝意云何？是人言說為正語不？」須菩提言：「不也，世尊！不也，修伽陀！何以故？如來所說我見、眾生見、壽者見、受者見，即是非見，是故說我見、眾

【現代漢語翻譯】現代漢語譯本：「（如果有人）以這樣的方式佈施，所獲得的福德比那（以七寶佈施）的人還要多。須菩提！修行大乘的人不應該執著于福德的積累。」須菩提問：「這福德的積累可以被掌握嗎？」佛說：「須菩提！這福德的積累，可以被掌握，但不可執著。所以說這福德的積累應該可以被掌握。須菩提！如果有人說：『如來（Tathagata，佛的稱號）行走、停留、坐著、躺臥。』這個人不理解我所說的含義。為什麼呢？須菩提！如來沒有來處，也沒有去處，所以被稱為如來應供正遍覺知（Tathagata Arhat Samyaksambuddha，佛的十個稱號之一）。」「須菩提！如果善男子、善女人，把三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個大世界）的土地都磨成微塵，燒成灰末，再把這些灰末合成墨丸，像微塵一樣多。須菩提！你認為怎麼樣？這些鄰虛聚（微塵的集合）難道不多嗎？」須菩提說：「那些鄰虛聚非常多。世尊！為什麼呢？世尊！如果鄰虛聚是真實存在的，世尊就不應該稱之為鄰虛聚。為什麼呢？世尊所說的，這鄰虛聚，如來說它不是鄰虛聚，所以才稱之為鄰虛聚。如來說的三千大千世界，也不是真正的世界，所以才說三千大千世界。為什麼呢？世尊！如果執著世界是真實存在的，那就是一種執著，這種執著，如來說它不是執著，所以才說是一種執著。」佛世尊說：「須菩提！這種執著只是世俗的說法。須菩提！這種法不是可以用言語表達的法，是嬰兒凡夫偏執地理解的。須菩提！如果有人說：『如來說有我見（Atma-dṛṣṭi，認為有真實自我的見解）、眾生見（Sattva-dṛṣṭi，認為有真實眾生的見解）、壽者見（Jiva-dṛṣṭi，認為有壽命長短的見解）、受者見（Pudgala-dṛṣṭi，認為有接受果報的個體的見解）。』須菩提！你認為怎麼樣？這個人說的是正確的嗎？」須菩提說：「不是的，世尊！不是的，修伽陀（Sugata，佛的稱號）！為什麼呢？如來說的我見、眾生見、壽者見、受者見，其實不是真正的見解，所以才說我見、眾

【English Translation】 English version: 'The merit obtained by giving in this way is greater than that of giving with the seven treasures. Subhuti! Those who practice the Mahayana (Great Vehicle) should not be attached to the accumulation of merit.' Subhuti said, 'Can this accumulation of merit be grasped?' The Buddha said, 'Subhuti! This accumulation of merit can be grasped, but it should not be clung to. Therefore, it is said that this accumulation of merit should be grasped. Subhuti! If someone says, 「The Tathagata (Buddha's title) walks, stays, sits, or lies down,」 that person does not understand the meaning of what I have said. Why? Subhuti! The Tathagata has nowhere to come from and nowhere to go, therefore he is called the Tathagata Arhat Samyaksambuddha (one of the ten titles of the Buddha).' 'Subhuti! If a good man or good woman were to grind the earth of the three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu, a large world in Buddhist cosmology) into fine dust, burn it into ashes, and then combine these ashes into ink pellets, as numerous as dust particles. Subhuti! What do you think? Are these aggregates of neighboring dust (collections of fine dust) not numerous?' Subhuti said, 'Those aggregates of neighboring dust are very numerous. World Honored One! Why? World Honored One! If the aggregates of neighboring dust were truly existent, the World Honored One should not call them aggregates of neighboring dust. Why? What the World Honored One has said, these aggregates of neighboring dust, the Tathagata says they are not aggregates of neighboring dust, therefore they are called aggregates of neighboring dust. The three thousand great thousand worlds that the Tathagata speaks of are not real worlds, therefore they are called three thousand great thousand worlds. Why? World Honored One! If one clings to the idea that the world is truly existent, that is a kind of clinging, and this clinging, the Tathagata says it is not clinging, therefore it is called clinging.' The World Honored Buddha said, 'Subhuti! This clinging is just a worldly expression. Subhuti! This Dharma (teaching) is not a Dharma that can be expressed in words, it is what ignorant ordinary people cling to. Subhuti! If someone says, 「The Tathagata has a view of self (Atma-dṛṣṭi, the view of a real self), a view of beings (Sattva-dṛṣṭi, the view of real beings), a view of a life span (Jiva-dṛṣṭi, the view of a life span), and a view of a receiver (Pudgala-dṛṣṭi, the view of an individual who receives karmic results),」 Subhuti! What do you think? Is this person speaking correctly?' Subhuti said, 'No, World Honored One! No, Sugata (Buddha's title)! Why? The views of self, beings, life span, and receiver that the Tathagata speaks of are not real views, therefore they are called views of self, beings,'

生見、壽者見、受者見。」

「須菩提！若人行菩薩乘，如是應知、應見、應信，一切諸法如是應修，為令法想不得生起。何以故？須菩提！是法想、法想者，如來說即非想，故說法想。

「須菩提！若有菩薩摩訶薩，以滿無數無量世界七寶，持用佈施。若有善男子、善女人，從此般若波羅蜜經乃至四句偈等受持讀誦，教他修行為他廣說。是善男子、善女人，以是因緣，所生福德最多於彼無量無數。云何顯說此經？如無所顯說，故言顯說。如如不動，恒有正說。應觀有為法，如闇、翳、燈、幻，露、泡、夢、電、云。」

爾時世尊說是經已，大德須菩提心進歡喜，及諸比丘、比丘尼、優婆塞、優婆夷眾，人、天、阿修羅等一切世間，踴躍歡喜信受奉行。

金剛般若波羅蜜經

【現代漢語翻譯】現代漢語譯本：『眾生見、壽命見、受者見。』『須菩提！如果有人修行菩薩道，應當這樣理解、這樣看待、這樣相信，一切諸法都應當這樣修習，爲了使法想不生起。為什麼呢？須菩提！這法想、法想，如來說它不是想，所以才說為法想。』『須菩提！如果有菩薩摩訶薩，用充滿無數無量世界的七寶來佈施。如果有善男子、善女人，從這部《般若波羅蜜經》乃至四句偈等受持讀誦，教導他人修行，為他人廣泛解說。這個善男子、善女人，因為這個因緣，所產生的福德比那無量無數的佈施還要多。怎樣顯說這部經呢？就像沒有顯說一樣，所以說顯說。如如不動，恒常有正說。應當觀察有為法，如同黑暗、眼翳、燈光、幻象，露水、泡沫、夢境、閃電、雲彩。』那時，世尊說完這部經后，大德須菩提內心歡喜，以及各位比丘、比丘尼、優婆塞、優婆夷等大眾，人、天、阿修羅等一切世間眾生，都踴躍歡喜，信受奉行。《金剛般若波羅蜜經》

【English Translation】 English version: 'The view of a being, the view of a life, the view of a receiver.' 'Subhuti! If a person practices the Bodhisattva path, they should understand, see, and believe in this way. All dharmas should be cultivated in this way, so that the thought of dharma does not arise. Why? Subhuti! This thought of dharma, the thought of dharma, the Tathagata says it is not a thought, therefore it is called the thought of dharma.' 'Subhuti! If there is a Bodhisattva Mahasattva who uses the seven treasures filling countless immeasurable worlds for giving. If there are good men and good women who receive, uphold, read, and recite from this Prajna Paramita Sutra, even four lines of verse, teach others to practice, and widely explain it for others. These good men and good women, because of this cause, the merit they generate is more than that of the immeasurable and countless giving. How to reveal and explain this sutra? It is like there is no revealing and explaining, therefore it is called revealing and explaining. Remaining as it is, without moving, there is always the correct teaching. One should observe conditioned dharmas as darkness, eye disease, a lamp, an illusion, dew, a bubble, a dream, lightning, and clouds.' At that time, after the World Honored One finished speaking this sutra, the great elder Subhuti was joyful in his heart, and the assembly of monks, nuns, laymen, laywomen, and all beings in the world including humans, devas, and asuras, were all joyful, believed, accepted, and practiced it. The Diamond Prajna Paramita Sutra