T08n0237_金剛般若波羅蜜經
大正藏第 08 冊 No. 0237 金剛般若波羅蜜經
No. 237 [Nos. 220(9), 235, 236, 238, 239]
金剛般若波羅蜜經
陳天竺三藏真諦譯
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。于其國中次第行乞，還至本處。飯食事訖，于中后時，收衣缽，洗足已。如常敷座，加趺安坐，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
【現代漢語翻譯】 現代漢語譯本： 《金剛般若波羅蜜經》 陳天竺三藏真諦譯 我是這樣聽說的： 一時，佛陀（婆伽婆，Bhagavan，意為世尊）住在舍衛國（Śrāvastī）的祇陀樹林給孤獨園（Jetavana Anāthapiṇḍada-ārāma），與一千二百五十位大比丘（bhikṣu）在一起。那時，世尊在上午時分，穿好衣服，拿著缽，進入舍衛大城乞食。在城中依次乞食后，回到原來的住處。吃完飯後，在下午時分，收拾好衣缽，洗完腳。像往常一樣鋪好座位，盤腿坐下，端正身體，保持正念。這時，眾比丘一同來到佛陀處，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，右膝著地，向佛合掌，對佛說：『希有，世尊！如來（Tathāgata，佛的稱號之一）、應供（Arhat，值得供養的人）、正遍覺知（Samyaksaṃbuddha，完全覺悟的人），善於護念諸菩薩摩訶薩（bodhisattva mahāsattva，大菩薩），因為無上的利益；善於付囑諸菩薩摩訶薩，因為無上的教導。世尊！如果善男子、善女人，發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺之心），行菩薩乘（bodhisattva-yāna，菩薩的修行道路），應該如何安住？應該如何修行？應該如何發起菩薩心？』凈命須菩提這樣問完。 這時，世尊告訴須菩提：『須菩提！很好，很好！是這樣的，善男子！如來善於護念諸菩薩摩訶薩，因為無上的利益；善於付囑諸菩薩摩訶薩，因為無上的教導。須菩提！因此你現在要一心諦聽，恭敬，好好地思念它。』
【English Translation】 English version: The Diamond Prajñāpāramitā Sūtra Translated by Paramārtha of Chen Tianzhu Thus have I heard: At one time, the Buddha (Bhagavan) was dwelling in the Jeta Grove, Anāthapiṇḍada's Park in Śrāvastī, together 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. After the meal, in the afternoon, he put away his robe and bowl, washed his feet, and, as usual, spread out his seat, sat down cross-legged, straightened his body, and maintained mindfulness. At that time, the bhikṣus went to the Buddha, and having arrived, they bowed at his feet, circumambulated him three times to the right, and sat down to one side. Then, the venerable Subhūti, 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, knelt on his right knee, and, with palms joined, said to the Buddha: 'Rare, World Honored One! The Tathāgata, Arhat, 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-yāna, how should they abide? How should they practice? How should they generate the bodhisattva mind?' The venerable Subhūti having asked this question. 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 one mind, respectfully, and contemplate it well.'
。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！」
佛告須菩提：「須菩提！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？」
「不能，世尊！
【現代漢語翻譯】 現代漢語譯本：我現在將為你們講述。菩薩如何發起菩提心（覺悟之心），如何行菩薩乘（菩薩的修行道路），應當如何安住，如何修行，如何發心。」須菩提（佛陀的弟子）說：「是的，世尊！」 佛陀告訴須菩提：「須菩提！善男子、善女人，發起菩提心，行菩薩乘，應當這樣發心：『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，乃至整個眾生界，以及假名安立的眾生。我都要讓他們進入無餘涅槃（徹底的解脫）。』這樣度化了無量眾生之後，實際上沒有一個眾生被度化。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、眾生相、壽者相、受者相。 「再者，須菩提！菩薩不執著于自身而行佈施，不執著于其他事物而行佈施，不執著於色、聲、香、味、觸、法而行佈施。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，那麼所積累的福德是不可計量的。 「須菩提！你認為如何？東方的虛空可以被測量嗎？」須菩提說：「不能，世尊！」 佛陀說：「是的，須菩提！南西北方，四維上下，十方虛空，可以被測量嗎？」須菩提說：「不能，世尊！」 佛陀說：「是的，須菩提！如果菩薩沒有執著心而行佈施，那麼所積累的福德也是這樣不可計量的。 「須菩提！你認為如何？可以通過觀察如來（佛陀）的身體外貌來了解如來的功德嗎？」 「不能，世尊！」
【English Translation】 English version: I will now speak to you. How a Bodhisattva (one who seeks enlightenment) generates the Bodhi mind (mind of enlightenment), practices the Bodhisattva path, how they should abide, how they should cultivate, and how they should generate this mind.」 Subhuti (a disciple of the Buddha) said, 「Yes, World Honored One!」 The Buddha told Subhuti, 「Subhuti! Good men and good women, who generate the Bodhi mind and practice the Bodhisattva path, should generate this mind: 『All sentient beings, whether born from eggs, from wombs, from moisture, or by transformation; whether with form or without form; whether with perception or without perception; whether with neither perception nor non-perception; up to the entire realm of sentient beings, and those who are nominally designated as such. I will lead them all to the unsurpassed Nirvana (ultimate liberation).』 Having liberated immeasurable sentient beings in this way, in reality, not a single sentient being has been liberated. Why is that? Subhuti! If a Bodhisattva has the thought of sentient beings, they should not be called a Bodhisattva. Why is that? Subhuti! All Bodhisattvas have no concept of self, no concept of sentient beings, no concept of a life span, and no concept of a receiver. 「Furthermore, Subhuti! A Bodhisattva practices giving without attachment to self, practices giving without attachment to other things, practices giving without attachment to form, sound, smell, taste, touch, or dharma. Subhuti! A Bodhisattva should practice giving in this way, without attachment to any appearances. Why is that? Subhuti! If a Bodhisattva practices giving without attachment, the accumulation of merit is immeasurable.」 「Subhuti! What do you think? Can the eastern space be measured?」 Subhuti said, 「No, World Honored One!」 The Buddha said, 「So it is, Subhuti! Can the southern, western, northern directions, the four intermediate directions, the zenith, and the nadir, the ten directions of space, be measured?」 Subhuti said, 「No, World Honored One!」 The Buddha said, 「So it is, Subhuti! If a Bodhisattva practices giving without attachment, the accumulation of merit is also immeasurable in this way.」 「Subhuti! What do you think? Can the Tathagata (Buddha) be seen by observing the physical form and its superior qualities?」 「No, World Honored One!」
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，后五百歲，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。是諸菩薩無法想非無法想，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。』」
複次，
【現代漢語翻譯】 現代漢語譯本： 「為什麼呢？如來所說的身體的殊勝功德，不是指外在的相貌的殊勝功德。」 「為什麼呢？須菩提（Subhuti，佛陀的弟子）！凡是所有外在的相，都是虛幻不實的。沒有外在的相，才是真實的。通過理解相的虛幻和無相的真實，應當這樣看待如來（Tathagata，佛陀的稱號）。」說完這些話。 凈命須菩提（Subhuti）對佛說：「世尊（Bhagavan，佛陀的尊稱）！在現在和未來的時代，是否會有菩薩（Bodhisattva，追求覺悟的修行者）聽聞如此闡述相的經文，而產生真實的執著呢？」 佛告訴須菩提：「不要這樣說：『在現在和未來的時代，是否會有菩薩聽聞如此闡述相的經文，而產生真實的執著呢？』為什麼呢？須菩提！在未來的時代，確實會有眾生，聽聞這部經，能夠產生真實的執著。 「再者，須菩提！在未來的時代，末法時期（正法衰落的時期）的后五百年，會有許多菩薩摩訶薩（Mahasattva，偉大的菩薩），他們持守戒律，修習福德，並且具有智慧。須菩提！這些菩薩摩訶薩，不是隻侍奉過一位佛，也不是隻在一位佛那裡種下善根，他們已經侍奉過無數百千位佛，已經在無數百千位佛那裡種下善根。如果有善男子、善女人，聽聞如此闡述相的經文，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，增長了無量的福德之聚！為什麼呢？須菩提！這些菩薩不再有我相（對自我的執著）、眾生相（對其他生命的執著）、壽者相（對壽命長短的執著）、受者相（對感受的執著）。這些菩薩沒有對法的執著，也沒有對非法的執著，既沒有對有相的執著，也沒有對無相的執著。為什麼呢？須菩提！這些菩薩如果執著於法，那就是我執，以及對眾生、壽者、受者的執著。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，到達彼岸后應捨棄筏子），法尚且應該捨棄，何況非法呢？』」 再者，
【English Translation】 English version: 『Why is that? The Tathagata』s (Buddha's title) spoken of the superior virtues of the physical form, are not the superior virtues of the form.』 『Why is that? Subhuti (Buddha's disciple)! All forms are illusory. The absence of all forms is the true reality. By understanding the illusion of form and the reality of non-form, one should see the Tathagata.』 Having said this. The pure-living Subhuti said to the Buddha, 『World Honored One (Bhagavan, Buddha's title)! In the present time and in the future, will there be Bodhisattvas (practitioners seeking enlightenment) who, upon hearing the correct teachings of such forms in these sutra verses, develop a real attachment?』 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 of such forms in these sutra verses, develop a real attachment?」 Why is that? Subhuti! In the future, there will indeed be beings who, upon hearing this sutra, will be able to develop a real attachment.』 『Furthermore, Subhuti! In the future, in the last five hundred years of the Dharma's decline, 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 roots of goodness with just one Buddha; they have already served countless hundreds and thousands of Buddhas, and have already planted roots of goodness with countless hundreds and thousands of Buddhas. If there are good men or good women who, upon hearing the correct teachings of such forms in these sutra verses, even for a single moment, develop real faith. Subhuti! The Tathagata fully knows this person, fully sees this person.』 『Subhuti! These good men and good women accumulate immeasurable stores of merit! Why is that? Subhuti! These Bodhisattvas no longer have the concept of self (attachment to self), the concept of beings (attachment to other lives), the concept of a life span (attachment to the length of life), or the concept of a receiver (attachment to feelings). These Bodhisattvas have no attachment to the Dharma, nor to non-Dharma, neither to form nor to non-form. Why is that? Subhuti! If these Bodhisattvas are attached to the Dharma, that is the attachment to self, as well as the attachment to beings, to a life span, and to a receiver. Subhuti! Therefore, Bodhisattvas should not be attached to the Dharma, nor should they be attached to non-Dharma. For this reason, the Tathagata said, 「If one observes practitioners, understanding the parable of the raft (using the raft as a metaphor for the Dharma, which should be abandoned after reaching the other shore), even the Dharma should be abandoned, let alone non-Dharma.」』 Furthermore,
佛告凈命須菩提：「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：「如我解佛說義，無所有法如來所得，名阿耨多羅三藐三菩提；亦無有法如來所說。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：「不能，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
【現代漢語翻譯】 現代漢語譯本：佛陀告訴凈命須菩提：『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：『依我理解佛所說的義理，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所說的。為什麼呢？因為如來所說的法，不可執取，不可言說；既不是法，也不是非法。為什麼呢？一切聖人都是以無為的真如所顯現的緣故。』 『須菩提！你認為如何？如果有人用充滿三千大千世界的七寶來佈施，這個善男子、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（善逝）！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，為他人正確解說，顯示其中的意義。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，這叫做佛法。』 『須菩提！你認為如何？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？世尊！實際上沒有東西能進入聖流，所以稱為須陀洹。乃至色、聲、香、味、觸、法也是如此，所以稱為須陀洹。』 『斯陀含（一還果）名為一往來，實際上沒有東西能至往來，這叫做斯陀含。』
【English Translation】 English version: The Buddha said to the pure-living Subhuti, 'Subhuti, what do you think? Has the Tathagata attained Anuttara-samyak-sambodhi (unexcelled complete enlightenment)? Does the Tathagata have any Dharma to teach?' Subhuti said, 'According to my understanding of the Buddha's teachings, there is no Dharma that the Tathagata has attained, which is called Anuttara-samyak-sambodhi; nor is there any Dharma that the Tathagata has taught. Why? Because the Dharma that the Tathagata speaks of cannot be grasped, cannot be spoken; it is neither Dharma nor non-Dharma. Why? Because all sages manifest through the unconditioned Suchness.' 'Subhuti, what do you think? If someone were to fill three thousand great thousand worlds with the seven treasures and give them away as alms, 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 (Well-gone One)! This good man or good woman would gain very much merit from this act of giving. Why? 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 fill three thousand great thousand worlds with the seven treasures and give them away as alms. 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 would be immeasurably greater than the former. Why? Subhuti, the Tathagata's unsurpassed Bodhi is achieved through this merit. All Buddhas, World Honored Ones, arise from this merit. Why? Subhuti, what is called the Buddha Dharma is actually not the Buddha Dharma, this is called the 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? World Honored One, there is actually nothing that enters the stream, therefore it is called Srotapanna. The same is true for form, sound, smell, taste, touch, and dharma, therefore it is called Srotapanna.' 'A Sakadagamin (once-returner) is called one who returns once, but there is actually nothing that goes and returns, this is called Sakadagamin.'
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：「不能，世尊！何以故！實無所有名阿羅漢。世尊！若阿羅漢作是念：『我得阿羅漢果。』此念即是我執、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！我今已得阿羅漢，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：「不取，世尊！實無有法，昔從然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。須菩提！汝意云何？如是體相為勝大不？
【現代漢語翻譯】 現代漢語譯本 斯陀含（Sotapanna，入流果）。 『阿那含（Anagami，不還果）名為不來，實際上並沒有什麼東西能到達不來，這被稱為阿那含。』 佛說：『須菩提！你認為如何？阿羅漢（Arhat，應供）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？實際上並沒有什麼東西叫做阿羅漢。世尊！如果阿羅漢這樣想：『我得到了阿羅漢果。』這個想法就是我執、眾生執、壽者執、受者執。世尊！如來阿羅訶三藐三佛陀（Araha Sammasambuddha，應供正等覺）讚歎我，說我住在無諍三昧（Nirvana，涅槃）的人中最為第一。世尊！我現在已經證得阿羅漢果，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：『我已經得到了阿羅漢果。』如來就不會給我授記：『住在無諍三昧的人中，須菩提善男子最為第一。』實際上是無所住，住在無諍，住在無諍。』 佛告訴須菩提：『你認為如何？過去從然燈如來阿羅訶三藐三佛陀那裡，如來是否取過一法？』須菩提說：『沒有取過，世尊！實際上沒有任何法，過去從然燈如來阿羅訶三藐三佛陀那裡，如來所取。』 佛告訴須菩提：『如果有菩薩這樣說：『我應當莊嚴清凈佛土。』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，如來說並非是莊嚴，所以才說是莊嚴清凈佛土。須菩提！因此菩薩應當生起這樣無所執著的心，不執著於色、聲、香、味、觸、法而生心，應當無所住而生起心。』 『須菩提！譬如有一個人的身體相貌非常高大，像須彌山（Sumeru，宇宙中心之山）一樣。須菩提！你認為如何？這樣的身體相貌算是非常高大嗎？』
【English Translation】 English version Sotapanna (Stream-enterer). 'Anagami (Non-returner) is called non-returning, but in reality, there is nothing that can reach non-returning, this is called Anagami.' The Buddha said, 'Subhuti, what do you think? Would an Arhat (Worthy One) think, 「I have attained the fruit of Arhatship?」' Subhuti said, 'No, World Honored One. Why? Because in reality, there is nothing called an Arhat. World Honored One, if an Arhat were to think, 「I have attained the fruit of Arhatship,」 this thought would be clinging to self, clinging to beings, clinging to a life span, and clinging to a receiver. World Honored One, the Tathagata Araha Sammasambuddha (Fully Enlightened One) praised me, saying that among those who dwell in the Samadhi of Non-Contention, I am the foremost. World Honored One, I have now attained Arhatship, having departed from the desires of the three realms of existence. World Honored One, I also do not 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, the good man Subhuti is the foremost.」 In reality, there is no dwelling, dwelling in non-contention, dwelling in non-contention.' The Buddha told Subhuti, 'What do you think? In the past, from the Tathagata Dipankara Araha Sammasambuddha, did the Tathagata take any Dharma?' Subhuti said, 'No, World Honored One. In reality, there is no Dharma that the Tathagata took from the Tathagata Dipankara Araha Sammasambuddha in the past.' The Buddha told Subhuti, 'If a Bodhisattva were to say, 「I shall adorn a pure Buddha-land,」 then this Bodhisattva is speaking falsely. Why? Subhuti, what is called adorning a Buddha-land, the Tathagata says is not adornment, therefore it is called adorning a pure Buddha-land. Subhuti, therefore, a Bodhisattva should give rise to such a mind that is without attachment, not giving rise to a mind attached to form, sound, smell, taste, touch, or Dharma, one should give rise to a mind that dwells nowhere.' 'Subhuti, suppose there was a person whose physical form was exceedingly large, like Mount Sumeru. Subhuti, what do you think? Would such a physical form be considered exceedingly large?'
」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，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、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『般若波羅蜜』。以是名字，汝當奉持。何
【現代漢語翻譯】 現代漢語譯本 須菩提說：『非常大，世尊！為什麼呢？如來說的「非有」，名為「有身」，這並非真實的有，所以才說「有身」。』 佛告訴須菩提：『你的意思如何？在恒河中所有的沙子，像這些沙子數量一樣多的恒河，這些恒河的沙子難道多不多？』須菩提說：『非常多，世尊！僅僅是恒河，就已經多得數不清了，更何況是其中的沙子。』 佛說：『須菩提！我現在告訴你，我現在開示你。在所有恒河中的沙子數量那麼多的世界，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）。須菩提！你的意思如何？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）！這個人因為這個因緣，產生的福報非常多。』 『須菩提！如果善男子、善女人，用七寶裝滿像恒河沙數那麼多的世界，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，為他人正確地解說。這個人所產生的福德，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，一切人、天、阿修羅等，都應該恭敬。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。這個土地之處，大師就在其中，或者隨處都有可以尊重的人。』佛說完這些話。 凈命須菩提對佛說：『世尊！這部經典，名稱是什麼？我們應當如何奉持？』 佛告訴須菩提：『這部經名為「般若波羅蜜（到達智慧彼岸）」。用這個名字，你們應當奉持。』
【English Translation】 English version Subhuti said, 'It is very great, World Honored One! Why is that? The Tathagata speaks of 'non-being' as 'having a body,' this is not a real 'being,' therefore it is called 'having a body.' The Buddha said to Subhuti, 'What do you think? Regarding all the sands in the Ganges River, and as many Ganges Rivers as there are sands, would the sands of all those Ganges Rivers be many?' Subhuti said, 'Very many, World Honored One! Just the Ganges Rivers themselves are already countless, how much more so the sands within them.' The Buddha said, 'Subhuti! I will now make you aware, I will now show you. If there were as many worlds as there are sands in all the Ganges Rivers, and if a good man or good woman were to fill these worlds with the seven treasures and offer them as alms to the Tathagata, the Arhat, the Perfectly Enlightened One (one of the ten titles of the Buddha). Subhuti! What do you think? Would this person, by this cause, gain much merit?' Subhuti said, 'Very much, World Honored One! Very much, Sugata (one of the ten titles of the Buddha)! This person, by this cause, would generate very much merit.' 'Subhuti! If a good man or good woman were to fill as many worlds as there are sands in the Ganges River with the seven treasures and use them for almsgiving. If a good man or good woman, from this sutra, even just four lines of verse, were to respectfully receive, uphold, and correctly explain it to others. The merit generated by this person would be far superior to the former, immeasurable and countless!' 'Furthermore, Subhuti! Wherever there is a place, if someone is able to read, recite, and explain this sutra, even just four lines of verse. You should know that this place in the world becomes a stupa, and all humans, devas, asuras, etc., should pay respect. How much more so if someone is able to fully receive and uphold this sutra, you should know that this person is in accordance with the unsurpassed and rare Dharma. In this place, the great teacher is present, or there is someone worthy of respect.' The Buddha finished speaking. The pure-living Subhuti 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 'Prajnaparamita (Perfection of Wisdom)'. With this name, you should uphold it.'
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：「無有，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！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：「不可，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，如諸恒河所有沙數，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。收淚而言：「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
【現代漢語翻譯】 現代漢語譯本： 「因為什麼呢？須菩提！這般若波羅蜜（智慧的完美），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（佛陀的稱號）所說的呢？」須菩提說：「沒有，世尊！沒有一種法是如來說的。」 佛告訴須菩提：「三千大千世界（佛教宇宙觀中的一個宇宙單位）所有的微塵，你說多不多呢？」須菩提說：「這個世界的微塵，非常多，世尊！非常多，修伽陀（佛陀的稱號）！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：「你認為如何？可以通過三十二大人相（佛陀的特殊身體特徵）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（印度河流）所有的沙子那麼多，用這些沙子數量的生命來佈施。如果有善男子、善女人，從這部經典，乃至四句偈（佛經中的短詩）等，恭敬地接受和持守，為他人正確地解說。這個人因為這個因緣，所生的福德比前者無量無數。」 這時，凈命須菩提，因為法的利益迅速，就悲傷地哭泣起來。擦乾眼淚說：「稀有啊，世尊！稀有啊，修伽陀！像這樣如來說的經典，我從過去到現在得到聖慧（聖人的智慧），從未聽聞過這樣的經典。為什麼呢？世尊說般若波羅蜜，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法相應，聽聞經文時，能生起真實的念頭。世尊！這真實的念頭，實際上不是有念頭，所以如來說它叫做真實的念頭，叫做真實的念頭。世尊！這件事對我來說不是稀有的。當正確地解說經文時，我生起了信心和理解。世尊！在 未來世，如果有眾生聽聞這部經，能生起信心和理解，應當知道這個人成就了最稀有的功德。」
【English Translation】 English version: 「Why is that? Subhuti! This Prajna Paramita (Perfection of Wisdom), the Tathagata (title of the Buddha) says is not Prajna Paramita. Subhuti! What do you think? Is there any Dharma (teaching) that the Tathagata has spoken?」 Subhuti said, 「No, World Honored One! There is no Dharma that the Tathagata has spoken.」 The Buddha told Subhuti, 「All the dust particles in the three thousand great thousand worlds (a cosmic unit in Buddhist cosmology), do you think they are many?」 Subhuti said, 「The dust particles of this world are very many, World Honored One! Very many, Sugata (title of the Buddha)! 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 told Subhuti, 「What do you think? Can the Tathagata be seen by the thirty-two marks of a great man (special physical characteristics of the Buddha)?」 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 told Subhuti, 「If there are good men and good women who give away as many lives as there are sands in the Ganges River (a river in India). If there are good men and good women who, from this scripture, even a four-line verse (short poem in Buddhist scriptures), respectfully receive and uphold it, and correctly explain it to others. This person, because of this cause, will generate immeasurable and countless more blessings than the former.」 At that time, the pure-living Subhuti, because of the swift benefit of the Dharma, immediately wept with sorrow. Wiping away his tears, he said, 「Rare indeed, World Honored One! Rare indeed, Sugata! Such a scripture as spoken by the Tathagata, from the past until now when I have attained holy wisdom, I have never heard of such a scripture. Why is that? The World Honored One speaks of Prajna Paramita, 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 scripture, 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 the scripture is correctly explained, I generate faith and understanding. World Honored One! In the future world, if there are beings who hear this scripture and can generate faith and understanding, it should be known that this person has accomplished the most rare merit.」
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，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！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，骨肉雖碎。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，作大仙人，名曰說忍。于爾所生中，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
【現代漢語翻譯】 現代漢語譯本： 「未來世，如果有眾生恭敬地接受並持守此經，併爲他人正確解說，應當知道這個人就與無上稀有之法相應。世尊！這個人不再有我相（執著于自我的觀念）、眾生相（執著于眾生的觀念）、壽者相（執著于壽命長短的觀念）、受者相（執著于接受者的觀念）。為什麼呢？因為我相、眾生相、壽者相、受者相，這些都不是真實的相。為什麼呢？因為諸佛世尊，已經解脫了一切的執著，沒有絲毫的殘留。」說完這些話。 佛告訴須菩提：「是的，須菩提！確實是這樣，應當知道，這個人就與無上稀有之法相應。這個人聽聞解說此經，不會感到驚訝、恐懼或害怕。為什麼呢？須菩提！此法是如來所說，是第一波羅蜜（到達彼岸的方法）。此波羅蜜，是如來所說，無量諸佛也是這樣說的，所以稱為第一波羅蜜。」 「再者，須菩提！如來所說的忍辱波羅蜜，實際上並非真正的波羅蜜。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，骨肉雖然破碎。我在那時，沒有我相、眾生相、壽者相、受者相，沒有執著于有相或無相。為什麼呢？須菩提！我在那時，如果還有我相、眾生相、壽者相、受者相，那時就應該會產生嗔恨的想法。須菩提！我回憶過去五百世，作為大仙人，名字叫做說忍。在那五百世中，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）應當捨棄一切的執著，對於無上菩提（最高的覺悟）應當發起求道之心，不應該執著於色（物質）的心，不應該執著于聲、香、味、觸（感官）的心，不應該執著於法（佛法）的心，不應該執著于非法（非佛法）的心，不應該執著于有所住的心。為什麼呢？如果心有所執著，就不是真正的無所住。所以如來說：『菩薩應當以無所住的心來行佈施。』再者，須菩提！菩薩應當這樣行佈施，爲了利益一切眾生。這些眾生
【English Translation】 English version: 『In the future, if there are sentient beings who respectfully receive and uphold this sutra, and correctly explain it to others, know that these people are in accord with the unsurpassed and rare Dharma. World Honored One! These people no longer have the concept of a self (the attachment to the idea of self), the concept of sentient beings (the attachment to the idea of sentient beings), the concept of a life span (the attachment to the idea of the length of life), or the concept of a receiver (the attachment to the idea of a receiver). Why is this? Because the concept of a self, the concept of sentient beings, the concept of a life span, and the concept of a receiver are not real concepts. Why is this? Because all the World Honored Buddhas have liberated themselves from all attachments, without any remainder.』 Having spoken these words. The Buddha told Subhuti, 『So it is, Subhuti! So it is, you should know that these people are in accord with the unsurpassed and rare Dharma. These people, upon hearing this sutra explained, will not be startled, frightened, or afraid. Why is this? Subhuti! This Dharma, as spoken by the Tathagata, is the foremost Paramita (the way to reach the other shore). 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 is actually not a Paramita. Why is this? Subhuti! In the past, when I was being cut and dismembered by King Kalinga, my bones and flesh were broken. At that time, I had no concept of a self, no concept of sentient beings, no concept of a life span, no concept of a receiver, no attachment to the idea of existence or non-existence. Why is this? Subhuti! If at that time I had the concept of a self, the concept of sentient beings, the concept of a life span, or the concept of a receiver, then I would have given rise to thoughts of anger and hatred. Subhuti! I recall in the past five hundred lives, I was a great sage named 「Saying Patience」. In all those lives, my mind had no concept of a self, no concept of sentient beings, no concept of a life span, and no concept of a receiver. Therefore, Subhuti! Bodhisattva Mahasattvas (great Bodhisattvas) should abandon all attachments, and for the sake of unsurpassed Bodhi (supreme enlightenment), they should arouse the aspiration for enlightenment. They should not give rise to a mind attached to form (material), they should not give rise to a mind attached to sound, smell, taste, or touch (sensory experiences), they should not give rise to a mind attached to Dharma (Buddhist teachings), they should not give rise to a mind attached to non-Dharma (non-Buddhist teachings), and they should not give rise to a mind attached to anything. Why is this? If the mind has any attachment, then it is not truly unattached. Therefore, the Tathagata said: 「Bodhisattvas should practice giving with a mind that is unattached.」 Furthermore, Subhuti! Bodhisattvas should practice giving in this way, for the benefit of all sentient beings. These sentient beings』
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，在於盲暗，如是當知菩薩墮相，行墮相施。須菩提！如人有目，夜已曉，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，
【現代漢語翻譯】 現代漢語譯本：『想』，實際上是非想（即不執著于任何概念）。一切眾生也是如此，如來說他們非眾生（即不執著于眾生的概念）。為什麼呢？因為諸佛世尊已經遠離了一切的『想』。 須菩提！如來說的是真實、真諦、如如不動、不虛妄的道理。再者，須菩提！這個法是如來所覺悟的，是如來所宣說的，這個法既不是實有也不是虛無。 須菩提！譬如一個人，身處黑暗之中，應當知道菩薩如果執著于『相』，他的佈施行為也是執著于『相』的。須菩提！又如一個人有眼睛，夜晚過去，天亮了，太陽照耀，能看見各種顏色，應當知道菩薩不執著于『相』，他的佈施行為是不執著于『相』的。 再者，須菩提！在未來世，如果有善男子、善女人，受持、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，他會增長無量福德的積累。 再者，須菩提！如果有善男子、善女人，在早晨佈施自己的身命，數量如前面所說的恒河沙數；在中午佈施自己的身命，在下午佈施自己的身命，數量都如前面所說的恒河沙數。這樣經過無量百千萬億劫，都用身命來佈施。如果有人，聽到這部經典，不產生誹謗，因為這個因緣，所生的福德比前面無數無量。更何況有人書寫、受持、讀誦，教他人修行，為他人廣泛解說。 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（Anuttara-yāna，至高無上的乘）和無等乘（Asama-yāna，無與倫比的乘）的人而宣說。如果有人，在未來世，受持、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，他會與無數無量不可思議無等福德的積累相應。這樣的人，因為我的教導，就能承擔無上菩提（Anuttara-bodhi，無上覺悟）。為什麼呢？須菩提！這部經典，如果下等願望的人，
【English Translation】 English version: 『Thought』 is actually non-thought (i.e., not clinging to any concepts). It is the same for all sentient beings; the Tathagata says they are non-sentient beings (i.e., not clinging to the concept of sentient beings). Why? Because all Buddhas, the World Honored Ones, have already distanced themselves from all 『thoughts.』 『Subhuti! What the Tathagata speaks is truth, the ultimate truth, suchness, and not falsehood. Furthermore, Subhuti! This Dharma is what the Tathagata has realized, what the Tathagata has spoken, and this Dharma is neither real nor unreal.』 『Subhuti! For example, a person is in darkness; it should be known that a Bodhisattva who is attached to 『forms』 performs acts of giving that are also attached to 『forms.』 Subhuti! It is like a person with eyes, when night has passed, dawn has broken, and the sun shines, can see various colors; it should be known that a Bodhisattva who is not attached to 『forms』 performs acts of giving that are not attached to 『forms.』 『Furthermore, Subhuti! In the future, if there are good men or good women who 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.』 『Furthermore, Subhuti! If there are good men or good women who, in the morning, give away their lives as many as the sands of the Ganges River as mentioned before; in the midday, give away their lives; and in the afternoon, give away their lives, all in numbers like the sands of the Ganges River as mentioned before. They give away their lives in this way for countless hundreds of thousands of millions of kalpas. If there is someone who, upon hearing this scripture, does not give rise to slander, because of this cause, the merit they generate 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.』 『Furthermore, Subhuti! This scripture is inconceivable, and nothing can be compared to it. The Tathagata only speaks for the sake of compassion and benefit for those who can practice the unsurpassed vehicle (Anuttara-yāna) and the unequaled vehicle (Asama-yāna). If there is someone who, in the future, 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 an immeasurable, inconceivable, and unequaled accumulation of merit. Such people, through my teachings, will be able to bear the burden of unsurpassed Bodhi (Anuttara-bodhi). Why? Subhuti! This scripture, if people with inferior aspirations,
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。當知此處於世間中即成支提。
「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大劫，過去然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，於後末世五百歲時，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，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！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
【現代漢語翻譯】 現代漢語譯本：執著于『我見』（認為有一個真實的『我』的見解）、『眾生見』（認為有眾多獨立存在的眾生的見解）、『壽者見』（認為生命是永恒的見解）、『受者見』（認為有一個接受感受的主體的見解）的人，如果他們還能聽聞、修習、讀誦、並教導他人正確地宣說此經，這是不可能的。此外，須菩提！無論在何處，如果有人顯揚宣說此經，一切世間的天人、阿修羅等都應當供養、禮拜並右繞。應當知道，這個地方在世間就如同佛塔一樣。 須菩提！如果有善男子、善女人，受持、讀誦、教導他人修行，正確地宣說這樣的經典，這個人今生可能會遭受輕賤等苦難。這是因為他過去世所造的惡業，本應感召來世墮入惡道的果報。但由於今生承受了這些輕微的苦難，他過去世的罪業和苦果報就會被消除，並且最終能夠證得阿耨多羅三藐三菩提（無上正等正覺）。 須菩提！我回憶過去無數無量、超過算數的大劫，在過去燃燈如來（Dipamkara，過去佛名）阿羅訶三藐三佛陀（應供、正等正覺）之後，有八萬四千百千俱胝（數量單位）諸佛如來已經成佛。我全都承事、供養、恭敬他們，沒有虛度光陰。如果有人在後世末法時期，五百歲時，受持、讀誦、教導他人修行，正確地宣說此經。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，百分之一不及，千萬億分之一不及，窮盡算數也無法比擬，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，我如果詳細解說，那麼那些諦聽並憶持這些福德的人，可能會心生迷亂甚至顛狂。此外，須菩提！這樣的經典是不可思議的，如果有人修行並獲得果報，也是不可思議的。 這時，須菩提對佛說：『世尊！善男子、善女人，發阿耨多羅三藐三菩提心（無上正等正覺之心），行菩薩乘（菩薩的修行道路）』
【English Translation】 English version: Those who cling to the 'self-view' (the view that there is a real 'self'), the 'sentient being view' (the view that there are many independent sentient beings), the 'life-span view' (the view that life is eternal), and the 'receiver view' (the view that there is a subject that receives sensations), it is impossible for them to hear, practice, recite, and teach others to correctly expound this sutra. Furthermore, Subhuti, wherever this sutra is proclaimed, all beings in the world, including gods, humans, and asuras, should make offerings, pay homage, and circumambulate it clockwise. Know that this place in the world is like a stupa. Subhuti, if there are good men and good women who receive, uphold, recite, and teach others to practice and correctly expound such sutras, these people may experience contempt and other hardships in this life. This is because of the evil karma they created in past lives, which should have caused them to fall into evil realms in future lives. However, because they experience these minor sufferings in this life, their past sins and karmic retributions will be extinguished, and they will eventually attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Subhuti, I recall countless immeasurable kalpas (eons) in the past, beyond calculation. After the past Dipamkara Tathagata (a past Buddha), Arhat, Samyak-sambuddha (worthy of offerings, perfectly enlightened), there were eighty-four thousand hundred thousand kotis (units of large numbers) of Buddhas who had already attained Buddhahood. I served, made offerings, and revered them all, without wasting any time. If someone in the future, in the last five hundred years of the Dharma-ending age, receives, upholds, recites, and teaches others to practice and correctly expound this sutra, Subhuti, the accumulation of merit that this person generates, compared to the merit I obtained from serving and making offerings to all the Buddhas in the past, is less than one percent, less than one ten-millionth of a billionth, and cannot be compared even by exhausting all calculations, nor can it be compared by power, categories, or corresponding analogies. Subhuti, if good men and good women in the future, in the Dharma-ending age, receive, uphold, and recite such sutras, the merit they obtain, if I were to fully explain it, those who listen and remember this accumulation of merit might become confused or even go mad. Furthermore, Subhuti, such sutras are inconceivable, and if people practice and attain 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 (the mind for unexcelled perfect enlightenment) and are practicing the Bodhisattva path (the path of a Bodhisattva)'
，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上乘。
「須菩提！汝意云何？于然燈佛所，頗有一法如來所得，名阿耨多羅三藐三菩提不？」須菩提言：「不得，世尊！于然燈佛所，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。于然燈佛所，無有一法如來所得，名阿耨多羅三藐三菩提。須菩提！于然燈佛所，若有一法如來所得，名阿耨多羅三藐三菩提，然燈佛則不授我記：『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
【現代漢語翻譯】 現代漢語譯本：『那麼，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（無上正等正覺之心）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（進入涅槃）之後，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上乘之道。 『須菩提！你認為如何？在然燈佛（過去佛）那裡，如來是否得到一種法，名為阿耨多羅三藐三菩提？』須菩提說：『沒有，世尊！在然燈佛那裡，如來沒有得到一種法，名為阿耨多羅三藐三菩提。』 佛說：『是的，須菩提！是的。在然燈佛那裡，如來沒有得到一種法，名為阿耨多羅三藐三菩提。須菩提！在然燈佛那裡，如果如來得到一種法，名為阿耨多羅三藐三菩提，然燈佛就不會給我授記：『婆羅門（古印度種姓），你將來會成佛，號為釋迦牟尼（能仁寂默），多陀阿伽度（如來），阿羅訶（應供），三藐三佛陀（正等正覺）。』須菩提！因為實際上沒有一種法，如來所得，名為阿耨多羅三藐三菩提，所以然燈佛才給我授記，這樣說：『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。』為什麼呢？須菩提！如來，是真如（事物的真實本性）的別名。 『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。為什麼呢？須菩提！實際上沒有一種法，如來所得，名為阿耨多羅三藐三菩提。
【English Translation】 English version: 'How should one abide? How should one practice? How should one arouse the Bodhi mind?' The Buddha told Subhuti, 'Good men and good women, those who have aroused the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), should generate this thought: 「I should settle all living beings, causing them to enter into the Nirvana without remainder. After thus causing immeasurable living beings to enter Parinirvana (complete Nirvana), in reality, there is not one living being who has been caused to enter Nirvana.」 Why is this so? Subhuti, if a Bodhisattva has a thought of living beings, then he should not be called a Bodhisattva. Why is this so? Subhuti, in reality, there is no Dharma that can be called the practice of the Bodhisattva's supreme vehicle.' 'Subhuti, what do you think? At the place of Dipankara Buddha (a past Buddha), did the Tathagata (the thus-gone one) obtain a Dharma called Anuttara-samyak-sambodhi?' Subhuti said, 'No, World Honored One! At the place of Dipankara Buddha, the Tathagata did not obtain a Dharma called Anuttara-samyak-sambodhi.' The Buddha said, 'So it is, Subhuti! So it is. At the place of Dipankara Buddha, the Tathagata did not obtain a Dharma called Anuttara-samyak-sambodhi. Subhuti, at the place of Dipankara Buddha, if the Tathagata had obtained a Dharma called Anuttara-samyak-sambodhi, Dipankara Buddha would not have given me a prophecy: 「Brahmin (ancient Indian caste), in the future, you will become a Buddha, named Shakyamuni (the sage of the Shakya clan), Tathagata, Arhat (worthy one), Samyak-sambuddha (perfectly enlightened one).」 Subhuti, because in reality there is no Dharma that the Tathagata obtained called Anuttara-samyak-sambodhi, therefore Dipankara Buddha gave me a prophecy, saying: 「Brahmin, in the future, you will become a Buddha, named Shakyamuni, Tathagata, Arhat, Samyak-sambuddha.」 Why is this so? Subhuti, Tathagata is another name for Suchness (the true nature of things).' 'Subhuti, if someone says, 「The Tathagata has obtained Anuttara-samyak-sambodhi,」 that person is speaking falsely. Why is this so? Subhuti, in reality, there is no Dharma that the Tathagata obtained called Anuttara-samyak-sambodhi.'
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。』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：「無有，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
【現代漢語翻譯】 現代漢語譯本 三菩提（三種覺悟）。 『須菩提！如來所證悟的這個法，既不是真實的，也不是虛假的。所以如來說：『一切法都是佛法。』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！譬如有人擁有遍佈全身的巨大身體。』須菩提說：『世尊！您所說的遍身大身，實際上並非真正的身體，所以才稱之為遍身大身。』 佛說：『是的，須菩提！是的，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。』那麼就不應該稱他為菩薩。須菩提！你認為如何？是否有一個法叫做菩薩呢？』須菩提說：『沒有，世尊！』 佛說：『須菩提！所以如來說：『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。』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，諸法無我，如來應供正遍覺就會說：『這才是菩薩，這才是菩薩。』 『須菩提！你認為如何？如來有肉眼嗎？』須菩提說：『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？』須菩提說：『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？』須菩提說：『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？』
【English Translation】 English version Three Bodhi (three kinds of enlightenment). 'Subhuti! This Dharma that the Tathagata has attained is neither real nor unreal. Therefore, the Tathagata says: 『All dharmas are Buddha-dharmas.』 Subhuti! What are called all dharmas are not truly all dharmas, hence the Tathagata calls them all dharmas. 'Subhuti! For example, if someone has a body that is large and pervades everywhere.' Subhuti said: 'World Honored One! What the Tathagata calls a body that is large and pervades everywhere is actually not a body, therefore it is called a body that is large and pervades everywhere.' The Buddha said: 'So it is, Subhuti! So it is, Subhuti! If a Bodhisattva says such words: 『I shall lead all sentient beings to Nirvana,』 then he should not be called a Bodhisattva. Subhuti! What do you think? Is there a dharma called Bodhisattva?' Subhuti said: '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,』 then this Bodhisattva is speaking falsely. Why? Subhuti! What is called adorning a Buddha-land, the Tathagata says 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, all dharmas are without self, the Tathagata, the worthy one, the fully enlightened one, will say: 『This is called a Bodhisattva, this is called a Bodhisattva.』 'Subhuti! What do you think? Does the Tathagata have a physical eye?' Subhuti said: '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 said: '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 said: '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?'
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，得福聚多。」
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：「不可，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：「不可，世尊！不可以
【現代漢語翻譯】 現代漢語譯本： 須菩提說：『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？』須菩提說：『是的，世尊！如來有佛眼。』 『須菩提！你認為如何？在恒伽江（Ganga River）所有的沙子，像那些沙子數量一樣多的恒伽江，像所有恒伽江的沙子數量一樣多的世界，像這樣，難道不多嗎？』須菩提說：『是的，世尊！這些世界，數量非常多。』 佛說：『須菩提！在那些世界中，所有眾生，我都能看見並知道他們心念的相續存在，有種種不同的種類。為什麼呢？須菩提！心念的相續存在，如來說它不是真正的相續存在，所以才說它是相續存在。為什麼呢？須菩提！過去的心不可得，未來的心不可得，現在的心也不可得。』 『須菩提！你認為如何？如果有人用充滿三千大千世界（three thousand great chiliocosms）的七寶（seven treasures）來佈施，這個善男子、善女人，因為這個因緣，得到的福德多嗎？』須菩提說：『非常多，世尊！非常多，修伽陀（Sugata，如來）！』 佛說：『是的，須菩提！是的。那個善男子、善女人，因為這個因緣，得到的福德積聚非常多。』 佛說：『須菩提！如果福德積聚，只是被稱為積聚，如來就不應該說它是福德積聚、是福德積聚。』 『須菩提！你認為如何？可以用具足色身（physical body with perfect marks）來觀察如來嗎？』須菩提說：『不可以，世尊！不可以用具足色身來觀察如來。為什麼呢？這個具足色身，如來說它不是真正的具足色身，所以如來說它名為具足色身。』 佛說：『須菩提！你認為如何？可以用具足諸相（perfect marks）來觀察如來嗎？』須菩提說：『不可以，世尊！不可以用具足諸相來觀察如來。為什麼呢？這個具足諸相，如來說它不是真正的具足諸相，所以如來說它名為具足諸相。』
【English Translation】 English version: Subhuti said, 'Yes, World Honored One! The Tathagata has the Dharma Eye.' The Buddha said, 'Subhuti! What do you think? Does the Tathagata have the Buddha Eye?' Subhuti said, 'Yes, World Honored One! The Tathagata has the Buddha Eye.' 'Subhuti! What do you think? Of all the sands in the Ganges River (Ganga River), as many Ganges Rivers as there are sands, as many worlds as there are sands in all those Ganges Rivers, like this, are they not many?' Subhuti said, 'Yes, World Honored One! These worlds are very numerous.' The Buddha said, 'Subhuti! In those worlds, all sentient beings, I can see and know the continuity of their thoughts, which are of various kinds. Why is that? Subhuti! The continuity of thoughts, the Tathagata says it is not true continuity, therefore it is called continuity. 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 (seven treasures) filling three thousand great chiliocosms (three thousand great chiliocosms), would that good man or good woman, because of this cause, obtain much merit?' Subhuti said, 'Very much, World Honored One! Very much, Sugata (Sugata, Tathagata)!' The Buddha said, 'Yes, Subhuti! Yes. That good man or good woman, because of this cause, obtains a great accumulation of merit.' The Buddha said, 'Subhuti! If the accumulation of merit is merely called an accumulation, the Tathagata should not say it is an accumulation of merit, is an accumulation of merit.' 'Subhuti! What do you think? Can the Tathagata be observed by a physical body with perfect marks (physical body with perfect marks)?' Subhuti said, 'No, World Honored One! The Tathagata cannot be observed by a physical body with perfect marks. Why is that? This physical body with perfect marks, the Tathagata says it is not a true physical body with perfect marks, therefore the Tathagata calls it a physical body with perfect marks.' The Buddha said, 'Subhuti! What do you think? Can the Tathagata be observed by perfect marks (perfect marks)?' Subhuti said, 'No, World Honored One! The Tathagata cannot be observed by perfect marks. Why is that? These perfect marks, the Tathagata says they are not true perfect marks, therefore the Tathagata calls them perfect marks.'
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，于未來世，聽聞正說如是等相，此經章句，生實信不？」
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：「不得，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！由法無我、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
【現代漢語翻譯】 現代漢語譯本：觀察如來時，要觀其具足諸相（指佛的三十二相，八十種好）。為什麼呢？因為這具足的相，如來說它不是具足的相，所以才說它是具足相。 佛說：『須菩提！你認為如何？如來有這樣的想法嗎：『我現在確實在說法。』？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，以及執著于錯誤的觀念，而誹謗我。為什麼呢？須菩提！所謂說法、說法，實際上沒有一種法可以稱為說法。』 這時，須菩提對佛說：『世尊！有沒有眾生，在未來世，聽聞到如此正確的說法，以及這部經的章句時，會生起真實的信心呢？』 佛告訴須菩提：『他們既不是眾生，也不是非眾生。為什麼呢？須菩提！那些所謂的眾生，如來說他們不是眾生，也不是非眾生，所以才說是眾生。』 『須菩提！你認為如何？有沒有一種法是如來所證得，可以稱為阿耨多羅三藐三菩提（無上正等正覺）呢？』須菩提說：『沒有，世尊！沒有一種法是如來所證得，可以稱為阿耨多羅三藐三菩提。』 佛說：『是的，須菩提！是的。甚至沒有像微塵一樣小的法，是如來所捨棄的，也沒有如來所獲得的，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！諸佛所覺悟的，沒有差別，所以才說名為阿耨多羅三藐三菩提。再者，須菩提！此法是平等的，沒有高下之分，這名為阿耨多羅三藐三菩提。再者，須菩提！由於法無我、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，才能得到阿耨多羅三藐三菩提。須菩提！所說的善法、善法，如來
【English Translation】 English version: Observe the Tathagata (如來, the Thus Come One) by his complete marks. Why is that? Because these complete marks, the Tathagata says are not complete marks, therefore they are called complete marks. The Buddha said, 'Subhuti, what do you think? Does the Tathagata have this thought: 「I am now truly teaching the Dharma?」 Subhuti, if someone says, 「The Tathagata can truly teach the Dharma,」 you should know that this person, due to not understanding the true reality and clinging to wrong views, slanders me. Why is that? Subhuti, the so-called teaching of the Dharma, in reality, there is no Dharma that can be called teaching of the Dharma.' At that time, Subhuti said to the Buddha, 'World Honored One, will there be beings in the future who, upon hearing such correct teachings and the verses of this sutra, will generate true faith?' The Buddha told Subhuti, 'They are neither beings nor non-beings. Why is that? Subhuti, those so-called beings, the Tathagata says they are neither beings nor non-beings, therefore they are called beings.' 'Subhuti, what do you think? Is there any Dharma that the Tathagata has attained, which can be 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, which can be called Anuttara-samyak-sambodhi.' The Buddha said, 'Yes, Subhuti! Yes. There is not even a Dharma as small as a mote of dust that the Tathagata has abandoned, nor has the Tathagata attained, therefore it is said that Anuttara-samyak-sambodhi is equal and equal. Furthermore, Subhuti, the enlightenment of all Buddhas 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 the Dharma being without self, without beings, without a life span, without a receiver, etc., this Dharma is equal, therefore it is called Anuttara-samyak-sambodhi. Furthermore, Subhuti, because of the true good Dharmas being complete and perfect, one attains Anuttara-samyak-sambodhi. Subhuti, the so-called good Dharmas, good Dharmas, the Tathagata
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
【現代漢語翻譯】 現代漢語譯本 因為說它不是法，所以才稱之為善法。 『須菩提（Subhuti，佛陀的十大弟子之一，解空第一）！如果有人用裝滿三千大千世界所有須彌山王（Sumeru，佛教宇宙觀中的中心山）那樣多的七寶來佈施，另一個人從這部《般若波羅蜜經》（Prajnaparamita Sutra，大乘佛教的重要經典，意為「智慧的完美」）中，哪怕只是受持、讀誦四句偈等，併爲他人正確解說，後者所得的功德，比之前者的功德，百分之一都比不上，千萬億分之一也比不上，用盡算數也無法比得上，甚至用威力、品類、相應的譬喻都無法比擬。 『須菩提！你認為如何？如來（Tathagata，佛陀的稱號之一，意為「如實而來者」）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？實際上沒有眾生是被如來所度化的。須菩提！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，如來說它們不是執著，只是嬰兒凡夫眾生所執著。須菩提！嬰兒凡夫眾生，如來說他們不是眾生，所以才說嬰兒凡夫眾生。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，擁有統治世界的理想君主）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（Bhagavan，佛陀的尊稱）說了偈語： 『如果用外形來看我，用聲音來求我，這個人走的是邪道，不能見到我。 應該通過法來見佛，調御法是佛的身，此法不是意識的境界，法如深淵難以見到。 『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，佛的最高智慧）嗎？須菩提！你現在不應該這樣想。
【English Translation】 English version Because it is said to be non-dharma, it is called good dharma. 'Subhuti! If someone were to give alms using all the Sumeru mountain kings (Sumeru, the central mountain in Buddhist cosmology) in the three thousand great thousand worlds, filled with seven treasures, and another person were to receive, uphold, read, and recite even a four-line verse from this Prajnaparamita Sutra (the Perfection of Wisdom Sutra, an important Mahayana Buddhist scripture), and explain it correctly to others, the merit of the latter would not be comparable to the merit of the former, not even by one percent, not even by one ten-millionth of a billionth, not even by exhausting all calculations, and not even by any analogy of power, category, or correspondence. 'Subhuti! What do you think? Does the Tathagata (one of the titles of the Buddha, meaning 'the one who has thus come') think, 'I liberate sentient beings?' Subhuti! You should not think like that now. Why? In reality, there are no sentient beings liberated by the Tathagata. Subhuti! If there were sentient beings liberated by the Tathagata, then there would be the attachment to self, the attachment to sentient beings, the attachment to a life span, and the attachment to a receiver. Subhuti! These attachments to self and others, the Tathagata says they are not attachments, but are what ordinary beings and infants are attached to. Subhuti! Ordinary beings and infants, the Tathagata says they are not sentient beings, therefore they are called ordinary beings and infants. Subhuti! What do you think? Can the Tathagata be observed by means of complete characteristics?' Subhuti said, 'According to my understanding of the meaning of what the Buddha has said, the Tathagata should not be observed by means of complete characteristics.' The Buddha said, 'So it is, Subhuti! So it is. The Tathagata should not be observed by means of complete characteristics. Why? If the Tathagata were to be observed by means of complete characteristics, then a Chakravartin (an ideal universal ruler) should also be a Tathagata, therefore the Tathagata should not be observed by means of complete characteristics.' At that time, the Bhagavan (another title for the Buddha) spoke in verse: 'If one sees me by form, or seeks me by sound, that person walks a wrong path and cannot see me. One should see the Buddha through the Dharma, the Dharma of taming is the body of the Buddha, 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 (the unsurpassed perfect enlightenment, the highest wisdom of a Buddha) by means of complete characteristics? Subhuti! You should not think like that now.'
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，亦無所從來，是故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
【現代漢語翻譯】 現代漢語譯本： 是這樣認為的：『如來是因為具足了各種相好才證得阿耨多羅三藐三菩提（無上正等正覺）。』為什麼呢？須菩提！如來不是因為具足了各種相好才證得阿耨多羅三藐三菩提。須菩提！如果你這樣想：『如來曾說過：「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，以及永遠斷絕。
『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，對於一切法都認為無我、無生，證得了無生法忍，因為這個因緣，所得到的福德比前者多得多。須菩提！修行大乘的人，不應該執著于福德的積累。』
須菩提說：『這些福德的積累，可以攝持嗎？』
佛說：『須菩提！這些福德的積累，可以攝持，但不可執著。所以說這些福德的積累，應該可以攝持。』
『須菩提！如果有人說：「如來有行走、停留、坐著、躺臥的行為。」這個人不理解我所說的含義。為什麼呢？須菩提！如來，沒有去處，也沒有來處，所以名為如來應供正遍覺知（如來、應供、正遍知）。』
『須菩提！如果善男子、善女人，把三千大千世界的大地微塵，燒成灰末，合成墨丸，像微塵一樣聚集。須菩提！你認為怎麼樣？這些鄰虛聚，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，世尊就不應該說名為鄰虛聚。為什麼呢？世尊！所說的這些鄰虛聚，如來說不是鄰虛聚，所以才說名為鄰虛聚。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？』
【English Translation】 English version: It is seen: 『The Tathagata (如來, Thus Come One) attained Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, right and perfect enlightenment) by possessing complete marks.』 Why is that? Subhuti (須菩提)! The Tathagata did not attain Anuttara-samyak-sambodhi by possessing complete marks. Subhuti! If you have this thought: 『The Tathagata has said: 「Those who practice the Bodhisattva path have dharmas (法, teachings/phenomena) that can be extinguished.」』 Subhuti! Do not hold this view. Why is that? The Tathagata did not say that those who practice the Bodhisattva path have dharmas that can be extinguished, or that are eternally cut off.
『Subhuti! If there are good men or good women who use the seven treasures filling worlds as numerous as the sands of the Ganges River for giving. If there is a Bodhisattva who, regarding all dharmas, sees them as without self, without arising, and attains the patience of non-arising, because of this cause, the merit obtained is far greater than the former. Subhuti! Those who practice the Mahayana (大乘, Great Vehicle) should not cling 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 should not be clung to. Therefore, it is said that this accumulation of merit should be grasped.』
『Subhuti! If someone says: 「The Tathagata walks, stays, sits, and lies down.」 This person does not understand the meaning of what I have said. Why is that? Subhuti! The Tathagata, has nowhere to go, and nowhere to come from, therefore is named Tathagata, worthy of offerings, and of right and complete knowledge (如來應供正遍覺知, Tathagata, Arhat, Samyak-sambuddha).』
『Subhuti! If good men or good women take the dust of the earth of the three thousand great thousand worlds, burn it into ashes, combine it into ink pellets, like a gathering of dust. Subhuti! What do you think? Are these neighboring void gatherings not many?』
Subhuti said: 『Those neighboring void gatherings are very many. World Honored One (世尊)! Why is that? World Honored One! If the neighboring void gatherings were truly existent, the World Honored One should not call them neighboring void gatherings. Why is that? World Honored One! What is said about these neighboring void gatherings, the Tathagata says they are not neighboring void gatherings, therefore they are called neighboring void gatherings. What the Tathagata says about the three thousand great thousand worlds, they are not truly worlds, therefore they are called three thousand great thousand worlds. Why is that?』
？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：「不正，世尊！不正，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， 如暗、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
【現代漢語翻譯】 現代漢語譯本： 「世尊！如果執著于認為世界是真實存在的，這就是一種『聚一執』（執著于單一的觀點）。這種『聚一執』，如來說它不是執著，所以才說它是『聚一執』。」
佛世尊說：「須菩提！這種『聚一執』，只是世俗的說法。須菩提！這種法（指『聚一執』）不是可以用語言表達的法，是那些像嬰兒一樣無知的凡夫偏執地理解和接受的。」
「須菩提！如果有人說：『如來說有我見（執著于自我的觀點）、眾生見（執著于眾生的觀點）、壽者見（執著于壽命的觀點）、受者見（執著于感受的觀點）。』須菩提！你認為如何？這個人說的是正確的嗎？」須菩提說：「不正確，世尊！不正確，修伽陀（如來）！為什麼呢？如來所說的我見、眾生見、壽者見、受者見，實際上都不是真正的見解，所以才說有我見、眾生見、壽者見、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；應當這樣修行，爲了使對法的執著不會產生。為什麼呢？須菩提！這種對法的執著，如來說它不是真正的執著，所以才說對法的執著。」
「須菩提！如果有菩薩摩訶薩（大菩薩），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》中，哪怕是四句偈等，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，比用無數無量七寶佈施的福德還要多。如何闡明這部經呢？就像沒有闡明一樣，所以才說闡明。」
『如如不動（真如本性不改變）， 恒有正說（始終有正確的教導）。 應當觀察有為法（因緣和合而生的現象）， 就像黑暗、翳障、燈光、幻象， 露水、泡沫、夢境、閃電、雲彩一樣。』
那時，世尊說完這部經后，大德須菩提，內心充滿歡喜，以及所有的比丘、比丘尼、優婆塞、優婆夷等，人、天、阿修羅等，一切世間眾生都踴躍歡喜，信受奉行。
【English Translation】 English version: 『World Honored One! If one clings to the idea that the world is real, that is a 『clinging to one』 (a clinging to a single view). This 『clinging to one,』 the Tathagata says is not a clinging, therefore it is called 『clinging to one.』』
The World Honored Buddha said, 『Subhuti! This 『clinging to one』 is merely a worldly expression. Subhuti! This Dharma (referring to 『clinging to one』) is not a Dharma that can be expressed in words; it is what ignorant ordinary people, like infants, are attached to and understand in a biased way.』
『Subhuti! If someone says, 『The Tathagata speaks of a self-view (clinging to the view of self), a sentient being view (clinging to the view of sentient beings), a life-span view (clinging to the view of a life-span), and a receiver view (clinging to the view of a receiver).』 Subhuti! What do you think? Is this person speaking correctly?』 Subhuti said, 『Not correctly, World Honored One! Not correctly, Sugata (Tathagata)! Why is that? The self-view, sentient being view, life-span view, and receiver view that the Tathagata speaks of are actually not true views, therefore they are called self-view, sentient being view, life-span view, and receiver view.』
『Subhuti! If a person practices the Bodhisattva path, they should understand, see, and believe in all Dharmas in this way; they should practice in this way, so that the attachment to Dharma does not arise. Why is that? Subhuti! This attachment to Dharma, the Tathagata says it is not a true attachment, therefore it is called attachment to Dharma.』
『Subhuti! If a Bodhisattva Mahasattva (great Bodhisattva) uses the seven treasures that fill countless immeasurable worlds to give as alms, and if a good man or good woman, from this Prajna Paramita Sutra, even just a four-line verse, receives, upholds, recites, teaches others to practice, and widely explains it to others. This good man or good woman, because of this cause, the merit they generate is greater than the merit of giving countless immeasurable seven treasures as alms. How is this sutra explained? It is like there is no explanation, therefore it is said to be explained.』
『Like the unmoving suchness (the true nature does not change), there is always the correct teaching. One should observe conditioned dharmas (phenomena arising from causes and conditions), like darkness, a cataract, a lamp, an illusion, dew, a bubble, a dream, lightning, and a cloud.』
At that time, after the World Honored One finished speaking this sutra, the great elder Subhuti, his heart filled with joy, and all the Bhikkhus, Bhikkhunis, Upasakas, Upasikas, humans, devas, asuras, and all beings in the world, were overjoyed, believed, and practiced accordingly.
行。
金剛般若波羅蜜經
西天竺優禪尼國三藏法師，號拘羅那他，此云真諦。梁武皇帝遠遣迎接，經游閩、越，暫憩梁安。太守王方賒乃勤心正法，性愛大乘，仍于建造伽藍，請弘茲典。法師不乖本願，受三請而默然。尋此舊經甚有脫誤。即于壬午年五月一日重翻，天竺定文依婆藪論釋，法師善解方言，無勞度語。矚彼玄文，宣此奧說。對偕宗法師、法虔等並共筆受。至九月二十五日，文義都竟。經本一卷，文義十卷。法虔爾目，仍愿造一百部，流通供養，並講之十遍。普愿眾生因此正說速至涅槃，常流應化。
【現代漢語翻譯】 現代漢語譯本 《金剛般若波羅蜜經》
西天竺優禪尼國的三藏法師，號拘羅那他（Kulanatha，意為真諦），梁武帝派遣使者遠道迎接他。他途經閩地和越地，在梁安短暫休息。太守王方賒虔誠地信仰正法，特別是大乘佛教，於是建造了伽藍（僧伽居住的寺院），並邀請法師弘揚這部經典。法師沒有違背自己的本願，接受了三次邀請后默然應允。他發現舊的經文有很多脫漏和錯誤，便在壬午年五月一日重新翻譯。他依據天竺的定本和婆藪（Vasubandhu）的論釋進行翻譯。法師精通各種方言，無需翻譯人員。他專注于深奧的經文，宣講其中的奧義。宗法師和法虔等一同參與筆錄。到九月二十五日，經文和義理全部完成。經本共一卷，義理共十卷。法虔發願要抄寫一百部經書，流通供養，並講解十遍。普遍希望眾生能因此正法教說，迅速達到涅槃（Nirvana，佛教的最高境界），常住于應化之境。
【English Translation】 English version The Diamond Prajna Paramita Sutra
The Tripitaka Master from the country of Ujjain in Western India, named Kulanatha (meaning 'True Meaning'), was welcomed by Emperor Wu of Liang, who sent envoys to greet him from afar. He traveled through Min and Yue, and briefly rested in Liang'an. The governor Wang Fangshe was devout in the true Dharma, especially the Mahayana, and thus built a Sangharama (monastery) and invited the master to propagate this scripture. The master did not go against his original vow and silently agreed after three invitations. He found many omissions and errors in the old scriptures, so he re-translated them on the first day of May in the year Renwu. He translated based on the fixed text from India and the commentary by Vasubandhu. The master was proficient in various dialects and did not need translators. He focused on the profound text and proclaimed its profound meaning. Dharma Master Zong and Faqian, among others, participated in the transcription. By the twenty-fifth day of September, the text and its meaning were completed. The scripture consists of one volume, and the meaning consists of ten volumes. Faqian vowed to copy one hundred copies of the scripture, circulate them for offering, and lecture on them ten times. It is universally hoped that all sentient beings, through this true Dharma teaching, will quickly reach Nirvana (the highest state in Buddhism) and dwell in the realm of transformation.