T08n0238_金剛能斷般若波羅蜜經

大正藏第 08 冊 No. 0238 金剛能斷般若波羅蜜經

No. 238 [Nos. 220(9), 235-237, 239]

金剛能斷般若波羅蜜經

隋大業年中三藏笈多譯

歸命一切佛菩薩海等！

如是我聞：

一時，世尊聞者遊行勝林中，無親搏施與園中，大比丘眾共半三十比丘百。爾時，世尊前分時，上裙著已，器上給衣持，聞者大城搏為入。爾時，世尊聞者大城搏為行已，作已食，作已后食，搏墮過器上給衣收攝，兩足洗，坐具世尊施設，如是座中跏趺結，直身作現前念近住。爾時，多比丘若世尊彼詣到已，世尊兩足頂禮，世尊邊三右繞作已，一邊坐。彼復時，命者善實，彼所如是眾聚集會坐。

爾時，命者善實起坐。一肩上著作已，右膝輪地著已，若世尊彼合掌，向世尊邊如是言：「希有，世尊！乃至所有如來、應、正遍知，菩薩摩訶薩順攝，最勝順攝；乃至所有如來、應、正遍知，菩薩摩訶薩付囑，最勝付囑。彼云何，世尊！菩薩乘發行住應？云何修行應？云何心降伏應？」如是語已。世尊，命者善實邊如是言：「善，善！善實！如是，如是！善實！如是，如是！順攝，如來，菩薩摩訶薩最勝順攝；付囑，如來，菩薩摩訶薩最勝

【現代漢語翻譯】現代漢語譯本歸命於一切佛菩薩眾！我（阿難）是這樣聽說的：在某個時候，世尊住在勝林（Jetavana）中的無親搏施與園（Anathapindika's Garden），與眾多大比丘，共有一千二百五十位比丘在一起。那時，世尊在上午時分，穿好僧袍，拿著缽，進入舍衛大城（Sravasti）乞食。世尊在舍衛大城乞食完畢，用完餐后，收好缽和僧袍，洗凈雙腳，在鋪好的座位上結跏趺坐，身體端正，保持正念。那時，許多比丘來到世尊所在之處，頂禮世尊雙足，繞世尊三圈后，在一旁坐下。當時，具壽善現（Subhuti）也在那個集會中坐著。這時，具壽善現從座位上起身，將袈裟搭在一側肩上，右膝著地，向世尊合掌，對世尊說道：『希有啊，世尊！如來、應供、正遍知（Tathagata, Arhat, Samyaksambuddha）對菩薩摩訶薩（Bodhisattva-Mahasattva）的攝受是如此殊勝，對菩薩摩訶薩的付囑是如此殊勝。世尊，菩薩乘的修行者應如何安住？應如何修行？應如何降伏其心？』說完這些話后，世尊對具壽善現說道：『善哉，善哉！善現！正是這樣，正是這樣！善現！如來對菩薩摩訶薩的攝受是如此殊勝，如來對菩薩摩訶薩的付囑是如此殊勝！'

【English Translation】 English version Homage to all Buddhas and Bodhisattvas! Thus have I heard: At one time, the World Honored One was dwelling in the Jeta Grove (Jetavana), in Anathapindika's Garden, together with a great assembly of monks, twelve hundred and fifty monks in all. Then, the World Honored One, in the forenoon, having put on his robe, and taking his bowl, entered the great city of Sravasti to beg for alms. Having begged for alms in the great city of Sravasti, and having finished his meal, he put away his bowl and robe, washed his feet, and sat down on the seat prepared for him, sitting cross-legged, with his body erect, and establishing mindfulness. Then, many monks came to where the World Honored One was, paid homage to the World Honored One's feet, circumambulated him three times, and sat down to one side. At that time, the venerable Subhuti was also sitting in that assembly. Then, the venerable Subhuti rose from his seat, draped his robe over one shoulder, placed his right knee on the ground, and, with his palms joined, said to the World Honored One: 'It is wonderful, World Honored One! The Tathagata, Arhat, Samyaksambuddha's (如來、應、正遍知) guidance of the Bodhisattva-Mahasattvas (菩薩摩訶薩) is most excellent, and the Tathagata's entrustment to the Bodhisattva-Mahasattvas is most excellent. How, O World Honored One, should those who have set out on the Bodhisattva path abide? How should they practice? How should they subdue their minds?' Having spoken thus, the World Honored One said to the venerable Subhuti: 'Well said, well said, Subhuti! It is so, it is so! Subhuti! The Tathagata's guidance of the Bodhisattva-Mahasattvas is most excellent, and the Tathagata's entrustment to the Bodhisattva-Mahasattvas is most excellent!'

付囑。彼，善實！聽善，善意念作，說當如菩薩乘發行住應，如修行應，如心降伏應。」

「如是，世尊！」命者善實：「世尊邊愿欲聞。」

世尊於此言：「此，善實！菩薩乘發行，如是心發生應：『所有，善實！眾生，眾生攝攝已，卵生、若胎生、若濕生、若化生，若色、若無色，若想、若無想、若非想非無想，所有眾生界施設已，彼我一切無受余涅槃界滅度應。』如是無量雖眾生滅度，無有一眾生滅度有。彼何所因？若，善實！菩薩摩訶薩眾生想轉，不彼菩薩摩訶薩名說應。彼何所因？不彼，善實！菩薩名說應，若眾生想轉，壽想若、人想若轉。

「雖然複次時，善實！不菩薩摩訶薩事住施與應，無所住施與應，不色住施與應，不聲、香、味、觸、法中住施與應。如是，此，善實！菩薩摩訶薩施與應，如不相想亦住。彼何所因？若，善實！菩薩摩訶薩不住施與，彼所，善實！福聚不可量受取。

「彼何意念？善實！可前方虛空量受取？」善實言：「不如此，世尊！」

世尊言：「如是右(南)后(西)高(北)下上方順不正方，普十方可虛空量受取？」善實言：「不如此，世尊！」

世尊言：「如是，如是！善實！如是，如是！若菩薩摩訶薩不住施與，彼所，善實！福聚

【現代漢語翻譯】現代漢語譯本：佛陀囑咐道：『善實（Subhuti）！仔細聽，善加思考，應當像菩薩那樣修行，行住坐臥都應如此，降伏內心也應如此。』善實回答道：『是的，世尊！我渴望從世尊那裡聽聞。』世尊說道：『善實！菩薩的修行，應當這樣發心：』所有眾生，善實！無論是卵生、胎生、濕生、化生，有色的、無色的，有想的、無想的、非想非非想的，所有眾生界，我都要讓他們進入無餘涅槃的境界而滅度。』雖然度化了無量眾生，但實際上沒有一個眾生被度化。這是什麼原因呢？善實！如果菩薩摩訶薩還執著于眾生相，就不能稱之為菩薩摩訶薩。這是什麼原因呢？善實！如果還執著于眾生相，或者壽命相、人相，就不能稱之為菩薩。『此外，善實！菩薩摩訶薩不應執著于佈施，不應執著于任何事物而佈施，不應執著於色、聲、香、味、觸、法而佈施。善實！菩薩摩訶薩應當這樣佈施，就像不執著于任何相一樣。這是什麼原因呢？善實！如果菩薩摩訶薩不執著于佈施，那麼他所獲得的福德是不可計量的。』『善實！你認為，可以衡量前方的虛空嗎？』善實回答說：『不能，世尊！』世尊說：『那麼，右方（南方）、後方（西方）、上方（北方）、下方以及上方、下方、順方、逆方，乃至整個十方虛空，可以衡量嗎？』善實回答說：『不能，世尊！』世尊說：『是的，是的！善實！正是這樣！如果菩薩摩訶薩不執著于佈施，那麼他所獲得的福德』

【English Translation】 English version: The Buddha instructed: 'Subhuti! Listen carefully, contemplate well, and practice as a Bodhisattva should, in all actions, whether walking, standing, sitting, or lying down, and in subduing the mind.' Subhuti replied: 'Yes, World Honored One! I desire to hear from the World Honored One.' The Buddha said: 'Subhuti! A Bodhisattva's practice should begin with this aspiration: 'All beings, Subhuti! Whether born from eggs, wombs, moisture, or transformation, whether with form or without form, with perception, without perception, or neither perception nor non-perception, all realms of beings, I will lead them to the realm of Nirvana without remainder and cause them to be extinguished.' Although countless beings are liberated, in reality, not a single being is liberated. Why is this? Subhuti! If a Bodhisattva Mahasattva still clings to the notion of beings, they cannot be called a Bodhisattva Mahasattva. Why is this? Subhuti! If one still clings to the notion of beings, or the notion of a lifespan, or the notion of a person, they cannot be called a Bodhisattva.' 'Furthermore, Subhuti! A Bodhisattva Mahasattva should not be attached to giving, should not give with attachment to anything, should not give with attachment to form, sound, smell, taste, touch, or dharma. Subhuti! A Bodhisattva Mahasattva should give in this way, just as if not clinging to any form. Why is this? Subhuti! If a Bodhisattva Mahasattva does not cling to giving, then the merit they obtain is immeasurable.' 'Subhuti! What do you think? Can the space in front of you be measured?' Subhuti replied: 'No, World Honored One!' The Buddha said: 'Then, can the space to the right (south), behind (west), above (north), below, and above, below, in the direct and reverse directions, even the entire ten directions, be measured?' Subhuti replied: 'No, World Honored One!' The Buddha said: 'Yes, yes! Subhuti! It is just so! If a Bodhisattva Mahasattva does not cling to giving, then the merit they obtain'

不可量受取。雖然複次時，善實！如是菩薩乘發行施與應，如不相想亦住。

「彼何意念？善實！相具足如來見應？」善實言：「不，世尊！相具足如來見應。彼何所因？若彼，如來相具足說；彼如是非相具足。」如是語已。世尊，命者善實邊如是言：「所有，善實！相具足，所有妄，所有不相具足，所有不妄，名此相不相如來見應。」如是語已。

命者善實，世尊邊如是言：「雖然，世尊！頗有眾生，當有未來世，后時、后長時、後分五百，正法破壞時中，轉時中，若此中，如是色類經中說中，實想發生當有？」

世尊言：「莫，善實！汝如是語：『雖然，世尊！頗有眾生，當有未來世，后時、后長時、後分五百，正法破壞時中，轉時中，若此中，如是色類經中說中，實想發生當有？』雖然複次時，善實！當有未來世，菩薩摩訶薩，後分五百，正法破壞時中，轉時中，戒究竟、功德究竟、智慧究竟。

「不，複次時，彼，善實！菩薩摩訶薩一佛親近供養當有，不一佛種植善根。雖然複次時，善實！不一佛百千親近供養，不一佛百千種植善根，彼菩薩摩訶薩當有，若此中，如是色類中，經句中說中，一心凈信亦得當。知彼，善實！如來佛智；見彼，善實！如來佛眼。一切彼，善實！無量福聚

【現代漢語翻譯】現代漢語譯本：不可執著于接受。即使如此，善實！菩薩修行佈施時，也應如此，不執著于相而安住。『這是什麼意思呢？善實！應該以具足相貌來看如來嗎？』善實說：『不，世尊！不應該以具足相貌來看如來。這是什麼原因呢？如果說如來具有相貌，那麼他就不是不具足相貌的。』說完這些話后，世尊對善實說：『善實！所有具足相貌的，所有虛妄的，所有不具足相貌的，所有不虛妄的，都不能以此來看如來。』說完這些話后。善實對世尊說：『世尊！即使如此，是否會有眾生，在未來世，末法時期，正法衰敗之時，在這樣的經文中所說的，會產生執著于實相的想法呢？』世尊說：『不，善實！你這樣說：『世尊！是否會有眾生，在未來世，末法時期，正法衰敗之時，在這樣的經文中所說的，會產生執著于實相的想法呢？』即使如此，善實！在未來世，會有菩薩摩訶薩，在末法時期，正法衰敗之時，戒行圓滿、功德圓滿、智慧圓滿。『不，善實！這些菩薩摩訶薩不會只親近供養一位佛，也不會只在一佛處種下善根。即使如此，善實！他們不會只親近供養一佛百千次，也不會只在一佛處種下百千善根，這些菩薩摩訶薩，在這樣的經文中所說的，能以一心清凈的信心獲得。善實！你要知道，這是如來的佛智；善實！你要看到，這是如來的佛眼。所有這些，善實！都是無量的福德聚集。』

【English Translation】 English version: It should not be grasped or received. Even so, Good Reality! When a Bodhisattva practices giving, they should abide without attachment to forms. 'What does this mean? Good Reality! Should the Tathagata be seen by means of having complete marks?' Good Reality said, 'No, World Honored One! The Tathagata should not be seen by means of having complete marks. Why is that? If it is said that the Tathagata has complete marks, then he is not without complete marks.' After saying this, the World Honored One said to Good Reality, 'Good Reality! All that has complete marks, all that is false, all that does not have complete marks, all that is not false, should not be used to see the Tathagata.' After saying this. Good Reality said to the World Honored One, 'Even so, World Honored One! Will there be beings in the future, in the latter age, when the true Dharma is declining, who, as described in these scriptures, will develop the idea of attachment to reality?' The World Honored One said, 'No, Good Reality! You say, 'World Honored One! Will there be beings in the future, in the latter age, when the true Dharma is declining, who, as described in these scriptures, will develop the idea of attachment to reality?' Even so, Good Reality! In the future, there will be Bodhisattva Mahasattvas, in the latter age, when the true Dharma is declining, who will be complete in precepts, complete in merit, and complete in wisdom. 'No, Good Reality! These Bodhisattva Mahasattvas will not only draw near to and make offerings to one Buddha, nor will they only plant roots of goodness with one Buddha. Even so, Good Reality! They will not only draw near to and make offerings to one Buddha a hundred thousand times, nor will they only plant a hundred thousand roots of goodness with one Buddha. These Bodhisattva Mahasattvas, as described in these scriptures, can attain it with a single-minded pure faith. Good Reality! You should know that this is the Tathagata's Buddha wisdom; Good Reality! You should see that this is the Tathagata's Buddha eye. All of these, Good Reality! are immeasurable accumulations of merit.'

生當取當。彼何所因？不，善實！彼等菩薩摩訶薩我想轉，不眾生想、不壽想、不人想轉。不亦彼等，善實！菩薩摩訶薩，法想轉，無法想轉；不亦彼等，想、無想轉不。彼何所因？若，善實！彼等菩薩摩訶薩法想轉，彼如是，彼等我取有，眾生取、壽取、人取有；若無法想轉，彼如是，彼等我取有，眾生取、壽取、人取有。彼何所因？不，複次時，善實！菩薩摩訶薩法取應，不非法取應。彼故此義意，如來說筏喻，法本解法，如是舍應，何況非法。」

複次，世尊，命者善實邊如是言：「彼何意念？善實！有如來、應、正遍知，無上正遍知證覺？有復法如來說？」善實言：「如我，世尊！世尊說義解，我，無有一法若如來無上正遍知證覺；無有一法若如來說。彼何所因？若彼，如來法說，不可取，彼不可說，不彼法，非不法。彼何因？無為法顯明聖人。」

世尊言：「彼何意念？善實！若有善家子，若善家女，若此三千大千世界七寶滿作已，如來等，應等，正遍知等施與。彼何意念？善實！雖然，彼善家子，若善家女，若彼緣，多福聚生？」善實言：「多，世尊！多，善逝！彼善家子，若善家女，若彼緣，多福聚生！彼何所因？若彼，世尊！福聚；如來說非聚；彼，世尊！如來說福聚、福聚者。」

【現代漢語翻譯】現代漢語譯本：『生』應當被理解為『取』（執著）。這是什麼原因呢？不是的，善實！那些菩薩摩訶薩，他們轉念，不是眾生之念、不是壽命之念、不是人之念。不是的，善實！菩薩摩訶薩，他們轉念於法之念，不轉念于非法之念；不是的，他們轉念于有念、無念。這是什麼原因呢？如果，善實！那些菩薩摩訶薩轉念於法之念，他們就會執著於我，執著于眾生，執著于壽命，執著於人；如果他們不轉念於法之念，他們就會執著於我，執著于眾生，執著于壽命，執著於人。這是什麼原因呢？不是的，再次，善實！菩薩摩訶薩應當執著於法，不應當執著于非法。因此，如來用筏的譬喻來說明，法尚且應當捨棄，何況非法呢？』『再次，世尊，命者善實這樣說：『您認為如何？善實！有如來（Tathagata，佛的稱號）、應（Arhat，值得尊敬的人）、正遍知（Samyaksambuddha，完全覺悟的人），證悟了無上正遍知嗎？有法是如來說的嗎？』善實說：『如我，世尊！理解世尊所說的意義，我認為沒有一法是如來證悟了無上正遍知的；沒有一法是如來說的。這是什麼原因呢？如果如來說法，那是不可執著的，那是不可說的，它既不是法，也不是非法。這是什麼原因呢？無為法（Asamskrta，不生不滅的法）是聖人所顯明的。』世尊說：『你認為如何？善實！如果有善男子或善女子，用充滿三千大千世界的七寶來供養如來、應、正遍知。你認為如何？善實！雖然如此，那個善男子或善女子，因此會積累很多福德嗎？』善實說：『很多，世尊！很多，善逝（Sugata，佛的稱號）！那個善男子或善女子，因此會積累很多福德！這是什麼原因呢？如果，世尊！有福德的積累；如來說那不是積累；世尊！如來說福德的積累，是說福德的積累。』

【English Translation】 English version: 『Birth』 should be understood as 『grasping』 (attachment). What is the reason for this? No, Subhuti! Those Bodhisattva-Mahasattvas, they transform their thoughts, not into thoughts of beings, not into thoughts of life, not into thoughts of persons. No, Subhuti! Bodhisattva-Mahasattvas, they transform their thoughts into thoughts of Dharma, not into thoughts of non-Dharma; no, they transform their thoughts into thoughts of existence and non-existence. What is the reason for this? If, Subhuti! Those Bodhisattva-Mahasattvas transform their thoughts into thoughts of Dharma, they will be attached to self, attached to beings, attached to life, attached to persons; if they do not transform their thoughts into thoughts of Dharma, they will be attached to self, attached to beings, attached to life, attached to persons. What is the reason for this? No, again, Subhuti! Bodhisattva-Mahasattvas should be attached to Dharma, not to non-Dharma. Therefore, the Tathagata uses the parable of the raft to illustrate that even Dharma should be abandoned, let alone non-Dharma.』『Again, O Lord, the venerable Subhuti said thus: 『What do you think, Subhuti! Is there a Tathagata (Buddha's title), Arhat (worthy one), Samyaksambuddha (fully enlightened one), who has realized the unsurpassed perfect enlightenment? Is there a Dharma that the Tathagata has spoken?』 Subhuti said: 『As I, O Lord! understand the meaning of what the Lord has said, I think there is no Dharma that the Tathagata has realized the unsurpassed perfect enlightenment; there is no Dharma that the Tathagata has spoken. What is the reason for this? If the Tathagata speaks of Dharma, it is not to be grasped, it is not to be spoken, it is neither Dharma nor non-Dharma. What is the reason for this? The unconditioned Dharma (Asamskrta, uncreated dharma) is manifested by the saints.』 The Lord said: 『What do you think, Subhuti! If there is a good son or a good daughter, who fills the three thousand great thousand worlds with the seven treasures and offers them to the Tathagata, Arhat, Samyaksambuddha. What do you think, Subhuti! Although this is so, will that good son or good daughter accumulate much merit because of this?』 Subhuti said: 『Much, O Lord! Much, O Sugata (Buddha's title)! That good son or good daughter will accumulate much merit because of this! What is the reason for this? If, O Lord! there is an accumulation of merit; the Tathagata says that is not an accumulation; O Lord! the Tathagata says the accumulation of merit, is called the accumulation of merit.』

世尊言：「若復，善實！善家子，若善家女，若此三千大千世界七寶滿作已，如來等、應等、正遍知等施與。若此法本，乃至四句等偈，受已，為他等分別廣說，此，彼緣，多過福聚生，無量、不可數。彼何所因？此出，善實！如來、應、正遍知，無上正遍知；此生佛、世尊。彼何所因？佛法、佛法者，善實！非佛法，如是彼；彼故，說名佛法者。」

世尊言：「彼何意念？善實！雖然，流入如是念：『我流入果得到。』？」善實言：「不如此，世尊！彼何所因？不彼，世尊！一人，彼故說名流入。不色入，不聲、不香、不味、不觸、不法入，彼故說名流入者。彼若，世尊！流入如是念：『我流入果得到。』彼如是，彼所我取有，眾生取、壽取、人取有。」

世尊言：「彼何意念？善實！雖然，一來如是念：『我一來果得到。』？」善實言：「不如此，世尊！彼何所因？不一來如是念：『我一來果得到。』彼何所因？不彼有法若一來人，彼故說名一來者。」

世尊言：「彼何意念？善實！雖然，不來如是念：『我不來果得到。』？」善實言：「不如此，世尊！彼何所因？不彼有法若不來入，彼故說名不來者。」

世尊言：「彼何意念？善實！雖然，應如是念：『我應得到。』？」善實言

【現代漢語翻譯】現代漢語譯本世尊說：『善實！如果善男子或善女人，用充滿三千大千世界的七寶來佈施如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟者）等，還不如接受此法本，哪怕是四句偈，接受后為他人詳細解說，這所產生的福德聚積，是無量無邊、不可計數的。這是什麼原因呢？善實！因為如來、應供、正遍知，無上正遍知，由此而生佛、世尊（Bhagavan，佛的尊稱）。這是什麼原因呢？佛法、佛法者，善實！不是佛法，像那樣，因此被稱為佛法者。』世尊說：『你認為如何？善實！如果有人生起這樣的念頭：『我證得了入流果（Srotapanna-phala，初果）。』？』善實回答說：『不是這樣的，世尊！這是什麼原因呢？世尊！不是因為有一個人，才被稱為入流。不是因為色（rupa，物質）、聲（shabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparsha，觸感）、法（dharma，事物）的入，才被稱為入流者。如果有人生起這樣的念頭：『我證得了入流果。』，那麼他就會有我執（atma-graha，對自我的執著）、眾生執（sattva-graha，對眾生的執著）、壽者執（jiva-graha，對壽命的執著）、人執（pudgala-graha，對人的執著）。』世尊說：『你認為如何？善實！如果有人生起這樣的念頭：『我證得了一來果（Sakrdagamin-phala，二果）。』？』善實回答說：『不是這樣的，世尊！這是什麼原因呢？不是因為有一個人證得了一來果，才被稱為一來者。』世尊說：『你認為如何？善實！如果有人生起這樣的念頭：『我證得了不來果（Anagamin-phala，三果）。』？』善實回答說：『不是這樣的，世尊！這是什麼原因呢？不是因為有一個人不再來，才被稱為不來者。』世尊說：『你認為如何？善實！如果有人生起這樣的念頭：『我應該證得。』？』善實回答說：

【English Translation】 English version The Blessed One said: 'Good Sir! If a good son or a good daughter were to fill this three-thousand-great-thousand world with the seven treasures and give them to the Tathagata (the thus-gone one), the Arhat (worthy one), the Samyaksambuddha (perfectly enlightened one), etc., it would not equal the merit of receiving even a four-line verse of this Dharma text and explaining it in detail to others. This would generate immeasurable and countless merit. Why is that? Good Sir! Because the Tathagata, the Arhat, the Samyaksambuddha, the unsurpassed Samyaksambuddha, from this arises the Buddha, the Bhagavan (the blessed one). Why is that? The Dharma, the Dharma-practitioner, Good Sir! is not the Dharma, as such, therefore it is called a Dharma-practitioner.' The Blessed One said: 'What do you think, Good Sir! If someone were to have the thought: 『I have attained the fruit of stream-entry (Srotapanna-phala)?』' Good Sir replied: 'It is not so, Blessed One! Why is that? Blessed One! It is not because of a person that one is called a stream-enterer. It is not because of the entry of form (rupa), sound (shabda), smell (gandha), taste (rasa), touch (sparsha), or phenomena (dharma) that one is called a stream-enterer. If someone were to have the thought: 『I have attained the fruit of stream-entry,』 then they would have self-grasping (atma-graha), sentient being-grasping (sattva-graha), life-grasping (jiva-graha), and person-grasping (pudgala-graha).' The Blessed One said: 'What do you think, Good Sir! If someone were to have the thought: 『I have attained the fruit of once-returner (Sakrdagamin-phala)?』' Good Sir replied: 'It is not so, Blessed One! Why is that? It is not because there is a person who has attained the fruit of once-returner that one is called a once-returner.' The Blessed One said: 'What do you think, Good Sir! If someone were to have the thought: 『I have attained the fruit of non-returner (Anagamin-phala)?』' Good Sir replied: 'It is not so, Blessed One! Why is that? It is not because there is a person who does not return that one is called a non-returner.' The Blessed One said: 'What do you think, Good Sir! If someone were to have the thought: 『I should attain?』' Good Sir replied:

：「不如此，世尊！彼何所因？不彼，世尊！有法若應名，彼故說名應者。彼若，世尊！應如是念：『我應得到。』如是彼所我取有，眾生取、壽取、人取有。彼何所因？我此，世尊！如來、應、正遍知，無諍行最勝說，我此，世尊！應離欲。不我，世尊！如是念：『我此應者。』若我，世尊！如是念：『我應得到。』不我，如來記說：『無諍行最勝。』善實！善家子無所行，彼故說名無諍行、無諍行者。」

世尊言：「彼何意念？善實！有一法，若如來燈作如來、應、正遍知受取？」善實言：「不如此，世尊！無一法，若如來燈作如來、應、正遍知受取。」

世尊言：「若有，善實！菩薩摩訶薩如是語：『我國土莊嚴成就。』我者，彼不如語。彼何所因？國土莊嚴者，善實！不莊嚴，彼，如來說；彼故，說名國土莊嚴者。彼故此，善實！菩薩摩訶薩如是不住心發生應，不色住心發生應，不聲、香、味、觸、法住心發生應，無所住心發生應！

「譬如，善實！丈夫有此如是色我身有，譬如善高山王。彼何意念？善實！雖然，彼大我身有？」

善實言：「大，世尊！大，善逝！彼我身有。彼何所因？我身、我身者，世尊！不有，彼，如來說；彼故，說名我身者。不彼，世尊！有；彼故，說名我

【現代漢語翻譯】現代漢語譯本：「不是這樣的，世尊！那是什麼原因呢？不是那樣，世尊！如果有一個法應當被稱作『應』，那麼才可以說『應』。如果，世尊！他這樣想：『我應當得到。』這樣，他就會有我執、眾生執、壽者執、人執。那是什麼原因呢？世尊！如來、應供（Arhat，值得供養的人）、正遍知（Samyak-sambuddha，完全覺悟的人）宣說無諍行（Aramana-gati，不爭論的修行）最為殊勝，我應當遠離慾望。我不會這樣想：『我應當成為這樣。』如果，世尊！我這樣想：『我應當得到。』如來就不會記說我『無諍行最為殊勝』。善哉！善男子無所行，因此被稱為無諍行、無諍行者。」

世尊說：「你認為如何？善實！有一個法，如果如來像燈一樣作為如來、應供、正遍知而接受嗎？」善實說：「不是這樣的，世尊！沒有一個法，如果如來像燈一樣作為如來、應供、正遍知而接受。」

世尊說：「如果，善實！有菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）這樣說：『我的國土莊嚴成就。』那麼，他所說的就不是真實的。那是什麼原因呢？國土莊嚴，善實！不是莊嚴，如來是這樣說的；因此，被稱為國土莊嚴。因此，善實！菩薩摩訶薩不應以住心而生起，不應以色住心而生起，不應以聲、香、味、觸、法住心而生起，應以無所住心而生起！

「譬如，善實！一個男人有這樣的色身，就像一座高大的山王。你認為如何？善實！雖然如此，他有巨大的色身嗎？」

善實說：「是的，世尊！是的，善逝（Sugata，善於逝去的人）！他有巨大的色身。那是什麼原因呢？色身、色身，世尊！不是真實存在的，如來是這樣說的；因此，被稱為色身。不是這樣，世尊！存在；因此，被稱為色身。」

【English Translation】 English version: 「It is not so, World Honored One! What is the cause of that? It is not so, World Honored One! If there is a dharma that should be called 『should,』 then it can be said 『should.』 If, World Honored One! he thinks like this: 『I should attain.』 Then, he will have self-attachment, sentient being attachment, life attachment, and person attachment. What is the cause of that? World Honored One! The Tathagata (Tathagata, thus-gone one), Arhat (Arhat, worthy of offering), Samyak-sambuddha (Samyak-sambuddha, fully enlightened one) proclaims that the practice of non-contention (Aramana-gati, practice of non-dispute) is the most excellent, I should be free from desire. I do not think like this: 『I should become like this.』 If, World Honored One! I think like this: 『I should attain.』 The Tathagata would not declare me 『the most excellent in the practice of non-contention.』 Well done! A good man has no practice, therefore he is called a practitioner of non-contention, a non-contending practitioner.」

The World Honored One said: 「What do you think? Good Real! Is there a dharma, if the Tathagata is like a lamp, that is accepted as Tathagata, Arhat, Samyak-sambuddha?」 Good Real said: 「It is not so, World Honored One! There is no dharma, if the Tathagata is like a lamp, that is accepted as Tathagata, Arhat, Samyak-sambuddha.」

The World Honored One said: 「If, Good Real! a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva) says like this: 『My land is adorned and accomplished.』 Then, what he says is not true. What is the cause of that? Land adornment, Good Real! is not adornment, the Tathagata says so; therefore, it is called land adornment. Therefore, Good Real! a Bodhisattva-Mahasattva should not arise with a mind that dwells, should not arise with a mind that dwells in form, should not arise with a mind that dwells in sound, smell, taste, touch, or dharma, should arise with a mind that does not dwell anywhere!

「For example, Good Real! a man has such a form body, like a great mountain king. What do you think? Good Real! Although it is so, does he have a huge form body?」

Good Real said: 「Yes, World Honored One! Yes, Sugata (Sugata, well-gone one)! He has a huge form body. What is the cause of that? Form body, form body, World Honored One! is not truly existent, the Tathagata says so; therefore, it is called form body. It is not so, World Honored One! it exists; therefore, it is called form body.」

身者。」

世尊言：「彼何意念？善實！所有恒伽大河沙，彼所有，如是恒伽大河有，彼中若沙，雖然，彼多沙有？」善實言：「彼如是所有，世尊！多，恒伽大河有，何況若彼中沙。」

世尊言：「欲我汝，善實！知我汝。所有彼中恒伽大河中沙有，彼所有世界有，如是婦女，若丈夫，若七寶滿作已，如來等、應等、正遍知等施與。彼何意念？善實！雖然，彼婦女，若丈夫，若彼緣，多福聚生？」善實言：「多，世尊！多，善逝！彼婦女，若丈夫，若彼緣，多福聚生，無量、不可數。」

世尊言：「若復時，善實！善家子，若善家女，若彼所有世界七寶滿作已，如來等、應等、正遍知等施與。若此法本乃至四句等偈，受已，為他等分別廣說，此如是，彼緣，多過福聚生，無量、不可數！雖然複次時，善實！此中地分，此法本乃至四句等偈，為他等說，若分別，若廣說，若彼地分支帝有天、人、阿修羅世。何復言，善實！若此法本，持當、讀當、誦當，他等及分別廣說當，最勝彼希有具足當有。此中，善實！地分，教師遊行別異，尊重處相似，共梵行。」如是語已。

命者善實，世尊邊如是言：「何名此，世尊！法本？云何及如此持我？」如是語已。

世尊，命者善實邊如是言：「『

【現代漢語翻譯】現代漢語譯本『身者』。世尊說：『你是什麼意思呢？善實！如果所有恒河的沙子，那麼多恒河，那些恒河裡的沙子，雖然如此，那些沙子多嗎？』善實說：『世尊，那些沙子很多，恒河的沙子已經很多了，更何況那些恒河裡的沙子。』世尊說：『善實，我想讓你知道，如果所有那些恒河裡的沙子，每一個沙子都代表一個世界，然後用七寶充滿這些世界，再把這些都佈施給如來、應供、正遍知，你覺得怎麼樣？善實！那些婦女、丈夫，或者因為這些佈施，會產生很多福德嗎？』善實說：『世尊，很多，善逝！那些婦女、丈夫，或者因為這些佈施，會產生很多福德，無量無邊，不可計數。』世尊說：『善實，如果再有人，無論是善男子還是善女人，用七寶充滿所有世界，然後佈施給如來、應供、正遍知。如果有人受持這個法本，哪怕只是四句偈，然後為他人分別解說，那麼這個人所產生的福德，會比之前的佈施更多，無量無邊，不可計數！而且，善實，如果有人在這個地方，宣說這個法本，哪怕只是四句偈，無論是分別解說還是廣說，那麼這個地方就會有天、人、阿修羅等眾生。更何況，善實，如果有人受持、讀誦、背誦這個法本，並且為他人分別解說，那麼這個人所獲得的功德將是最殊勝、最稀有的。善實，在這個地方，老師的地位是特殊的，受到的尊重是相似的，與梵行者共同修行。』說完這些話。命者善實對世尊說：『世尊，這個法本叫什麼名字？我應該如何受持呢？』說完這些話。世尊對命者善實說：『這個法本叫』

【English Translation】 English version 'The body.' The World-Honored One said: 'What do you think? Good Indeed! If there were as many grains of sand as in the Ganges River, and as many Ganges Rivers as there are grains of sand, would there be many grains of sand?' Good Indeed said: 'World-Honored One, there would be many. There are many grains of sand in the Ganges River, let alone the sand in all those Ganges Rivers.' The World-Honored One said: 'Good Indeed, I want you to know, if all the grains of sand in those Ganges Rivers each represented a world, and those worlds were filled with the seven treasures, and then all of that was given as alms to the Tathagata, the Arhat, the Perfectly Enlightened One, what do you think? Good Indeed! Would those women, men, or those who gave alms, generate much merit?' Good Indeed said: 'World-Honored One, much, Well-Gone One! Those women, men, or those who gave alms, would generate much merit, immeasurable and countless.' The World-Honored One said: 'Good Indeed, if again, a good son or a good daughter, were to fill all those worlds with the seven treasures, and then give them as alms to the Tathagata, the Arhat, the Perfectly Enlightened One. If someone were to receive this Dharma teaching, even just a four-line verse, and then explain it to others, the merit generated by this person would be greater than the previous alms, immeasurable and countless! Moreover, Good Indeed, if someone in this place were to speak this Dharma teaching, even just a four-line verse, whether explaining it in detail or broadly, then in this place there would be beings such as gods, humans, and asuras. What more to say, Good Indeed! If someone were to uphold, read, recite this Dharma teaching, and explain it to others, then the merit they would obtain would be the most supreme and rare. In this place, Good Indeed, the teacher's position is special, the respect received is similar, and they practice together with the Brahmacharis.' Having spoken these words. The Venerable Good Indeed said to the World-Honored One: 'World-Honored One, what is the name of this Dharma teaching? And how should I uphold it?' Having spoken these words. The World-Honored One said to the Venerable Good Indeed: 'This Dharma teaching is called'

智慧彼岸到』名，此，善實！法本，如是此持。彼何所因？若如是，善實！智慧彼岸到；如來說，彼如是非彼岸到；彼故，說名智慧彼岸到者。彼何意念？善實！雖然，有法若如來說？」善實言：「不如此，世尊！不有，世尊！法，若如來說。」

世尊言：「所有，善實！三千大千世界地塵有多有？」善實言：「多，世尊！多，善逝！彼地塵。彼何所因？若彼，世尊！地塵，如來說；非塵，彼，如來說；彼故，說名地塵者。若彼世界，如來說；非界，如來說；彼故，說名世界者。」

世尊言：「彼何意念？善實！三十二大丈夫相，如來、應、正遍知見應？」善實言：「不如此，世尊！不三十二大丈夫相，如來、應、正遍知見應。彼何所因？所有，世尊！三十二大丈夫相，如來說；非相所有，如來說；彼故，說名三十二大丈夫相者。」

世尊言：「若復時，善實！婦女，若丈夫，若日日恒伽河沙等我身舍，如是舍恒伽河沙等劫所有我身舍，若此法本乃至四句等偈，受已，為他等分別，此如是，彼緣，多過福聚生，無量、不可數。」

爾時，命者善實，法疾轉力淚出，彼淚拭已，世尊邊如是言：「希有，世尊！最勝希有，善逝！所有此法本如來說，此我，世尊！智生，不我曾生來，如是色類法本

【現代漢語翻譯】現代漢語譯本：『智慧彼岸到』這個名稱，善實（Subhuti）啊，是真實的！法本就是如此，應當這樣理解。這是什麼原因呢？如果真是這樣，善實啊！智慧彼岸到；如來（Tathagata）說，它不是真正的彼岸到；因此，才稱之為智慧彼岸到。這是什麼意思呢？善實啊！難道有法是如來說的嗎？」善實回答說：「不是這樣的，世尊！沒有法是如來說的。」世尊說：「善實啊！所有三千大千世界（Trisahasra-Mahasahasra-lokadhatu）的微塵有多少？」善實回答說：「很多，世尊！很多，善逝（Sugata）！那些微塵。這是什麼原因呢？如果那些微塵，世尊！如來說是微塵；但如來說它不是真正的微塵；因此，才稱之為微塵。如果那些世界，如來說是世界；但如來說它不是真正的世界；因此，才稱之為世界。」世尊說：「這是什麼意思呢？善實啊！如來、應、正遍知（Tathagata, Arhat, Samyaksambuddha）所見的，是三十二大丈夫相（Dvātrimśanmahāpuruṣalakṣaṇa）嗎？」善實回答說：「不是這樣的，世尊！如來、應、正遍知所見的，不是三十二大丈夫相。這是什麼原因呢？所有，世尊！如來說的三十二大丈夫相；但如來說它不是真正的相；因此，才稱之為三十二大丈夫相。」世尊說：「如果有人，善實啊！無論是婦女還是丈夫，每天都捨棄像恒河沙（Ganga）一樣多的身體，這樣捨棄像恒河沙一樣多的劫（Kalpa）的所有身體，如果有人受持這個法本，乃至四句偈（Gatha），併爲他人分別解說，那麼這個人所生的福德，將是無量無邊、不可計數的。」這時，命者善實，因為法的力量迅速運轉而流下眼淚，他擦乾眼淚后，對世尊這樣說：「希有啊，世尊！最勝希有啊，善逝！所有如來說的這個法本，我，世尊！生起了智慧，我從未曾生起過，像這樣型別的法本。」

【English Translation】 English version: 'Perfection of Wisdom' this name, Subhuti, is real! The Dharma principle is like this, it should be understood this way. What is the reason for this? If it is like this, Subhuti! Perfection of Wisdom; the Tathagata says, it is not truly the perfection of the other shore; therefore, it is called Perfection of Wisdom. What does this mean? Subhuti! Is there a Dharma that the Tathagata speaks?」 Subhuti replied, 「It is not like that, World Honored One! There is no Dharma that the Tathagata speaks.」 The World Honored One said, 「Subhuti, how many dust particles are there in all the three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu)?」 Subhuti replied, 「Many, World Honored One! Many, Sugata! Those dust particles. What is the reason for this? If those dust particles, World Honored One! The Tathagata says are dust particles; but the Tathagata says they are not truly dust particles; therefore, they are called dust particles. If those worlds, the Tathagata says are worlds; but the Tathagata says they are not truly worlds; therefore, they are called worlds.」 The World Honored One said, 「What does this mean? Subhuti! Are the thirty-two marks of a great man (Dvātrimśanmahāpuruṣalakṣaṇa) what the Tathagata, Arhat, Samyaksambuddha sees?」 Subhuti replied, 「It is not like that, World Honored One! The thirty-two marks of a great man are not what the Tathagata, Arhat, Samyaksambuddha sees. What is the reason for this? All the thirty-two marks of a great man, World Honored One! The Tathagata speaks of; but the Tathagata says they are not truly marks; therefore, they are called the thirty-two marks of a great man.」 The World Honored One said, 「If someone, Subhuti! Whether a woman or a man, were to give up their body as many times as the sands of the Ganges River (Ganga) every day, and were to give up all their bodies for as many kalpas (Kalpa) as the sands of the Ganges River, if someone were to receive and uphold this Dharma principle, even a four-line verse (Gatha), and explain it to others, then the merit that person would generate would be immeasurable and countless.」 At that time, the Venerable Subhuti, because of the rapid turning of the power of the Dharma, shed tears. After wiping away his tears, he said to the World Honored One, 「It is rare, World Honored One! Most supremely rare, Sugata! All this Dharma principle that the Tathagata speaks of, I, World Honored One! Have generated wisdom, I have never generated before, a Dharma principle of this kind.」

聞先。最勝，彼，世尊！希有具足眾生有當，若此經中說中，實想發生當。彼何所因？若此，世尊！實想；彼如是，非想；彼故，如來說實想、實想者。不我，世尊！希有。若我此法本說中，信我、解我。若彼，世尊！眾生有當，未來世，此法本，受當、持當、讀當、誦當，他等及分別廣說當，彼最勝希有具足有當。雖然複次時，世尊！不彼等菩薩摩訶薩我想轉當，不眾生想、不壽想、不人想轉當。彼何所因？若彼，世尊！我想，彼如是非想；若及如是眾生想、壽想、人想，彼如是非想。彼何所因？一切想遠離，此佛、世尊。」如是語已。

世尊，命者善實邊如是言：「如是，如是！善實！如是，如是！如言汝。最勝希有具足彼眾生有當，若此經中說中，不驚當，不怖當，不畏當。彼何所因？最勝彼岸到，此，善實！如來說；若及，善實！如來最勝彼岸到說，彼無量亦佛、世尊說；彼故，說名最勝彼岸到者。

「雖然複次時，善實！若如來忍彼岸到，彼如是非彼岸到。彼何所因？此時我，善實！惡王分別分肉割斷，不時我彼中時我想，若眾生想，若壽想，若人想，若不我有想非想有。彼何所因？若我，善實！彼中時我想有，瞋恨想亦我彼中時有；眾生想、壽想、人想有，瞋恨想亦我彼中時有。念知我，善

【現代漢語翻譯】現代漢語譯本：

「世尊，最勝者！真是稀有，眾生之中，若有人能在此經中所說的內容中，生起真實的理解，那真是太稀有了。這是什麼原因呢？世尊，如果他們有真實的理解，那這種理解就不是一般的理解；因此，如來說這種理解是真實的理解。世尊，我不認為這是稀有的。如果有人能相信我所說的法，理解我所說的法，那才是稀有的。世尊，如果未來世有眾生，能夠接受、持守、讀誦、背誦此法，併爲他人詳細解說，那他們就具有最殊勝的稀有功德。然而，世尊，即使如此，這些菩薩摩訶薩也不會執著于『我』的觀念，也不會執著于『眾生』、『壽命』、『人』的觀念。這是什麼原因呢？世尊，如果他們執著于『我』的觀念，那這種觀念就不是真實的；如果他們執著于『眾生』、『壽命』、『人』的觀念，那這些觀念也不是真實的。這是什麼原因呢？因為一切觀念都應該被捨棄，這才是佛陀、世尊的教導。」說完這些話后。

世尊，命者善實（善實，指佛陀的弟子）這樣說道：「是的，是的！善實！正如你所說。如果眾生能在此經中所說的內容中，不感到驚訝、不感到恐懼、不感到畏懼，那他們就具有最殊勝的稀有功德。這是什麼原因呢？善實，如來說，他們已經到達了彼岸；善實，如來說，到達彼岸的人，是無量佛、世尊所說的；因此，他們被稱為到達彼岸的人。

「然而，善實，如果如來證悟了忍辱的彼岸，那這種忍辱就不是一般的忍辱。這是什麼原因呢？善實，當惡王把我肢解的時候，我當時沒有『我』的觀念，沒有『眾生』、『壽命』、『人』的觀念，也沒有『有』或『無』的觀念。這是什麼原因呢？善實，如果我當時有『我』的觀念，我當時就會有嗔恨心；如果我有『眾生』、『壽命』、『人』的觀念，我當時也會有嗔恨心。善實，我當時知道，實，我當時沒有嗔恨心。

【English Translation】 English version:

'Most excellent one, World Honored One! It is rare indeed that beings, when this sutra is spoken, should have a true understanding arise. What is the cause of this? If, World Honored One, they have a true understanding, that understanding is not an ordinary understanding; therefore, the Tathagata speaks of true understanding. World Honored One, I do not consider this rare. If someone believes in this Dharma that I have spoken, and understands it, that is rare. If, World Honored One, in the future there are beings who receive, uphold, read, recite this Dharma, and explain it in detail to others, they will possess the most excellent and rare merit. However, World Honored One, even so, these Bodhisattva Mahasattvas will not cling to the idea of 'self', nor will they cling to the ideas of 'sentient beings', 'life span', or 'person'. What is the cause of this? If, World Honored One, they cling to the idea of 'self', that idea is not true; if they cling to the ideas of 'sentient beings', 'life span', or 'person', those ideas are not true. What is the cause of this? Because all ideas should be abandoned, this is the teaching of the Buddha, the World Honored One.' Having spoken these words.

World Honored One, the venerable Subhuti (Subhuti, a disciple of the Buddha) said, 'Yes, yes! Subhuti! Just as you have said. It is most excellent and rare that beings, when this sutra is spoken, should not be surprised, not be frightened, not be afraid. What is the cause of this? Subhuti, the Tathagata says that they have reached the other shore; Subhuti, the Tathagata says that those who have reached the other shore are spoken of by countless Buddhas and World Honored Ones; therefore, they are called those who have reached the other shore.

'However, Subhuti, if the Tathagata realizes the perfection of patience, that patience is not ordinary patience. What is the cause of this? Subhuti, when the evil king was dismembering my body, at that time I had no idea of 'self', no idea of 'sentient beings', 'life span', or 'person', nor did I have the idea of 'being' or 'non-being'. What is the cause of this? Subhuti, if at that time I had the idea of 'self', I would have had anger at that time; if I had the ideas of 'sentient beings', 'life span', or 'person', I would have had anger at that time. Subhuti, I knew at that time, that I had no anger at that time.'

實！過去世五百生，若我忍語仙人有，彼中亦我不想有，不眾生想、不壽想、不人想，不亦我有想非想有。彼故此，善實！菩薩摩訶薩一切想舍離，無上正遍知心發生應，不色住心發生應，不聲、香、味、觸住心發生應，不法住、非無法住心發生應，無所住心發生應。彼何所因？若無所住，彼如是住，彼故，如是如來說，不色住，菩薩摩訶薩施與應；不聲、香、味、觸、法住施與應。

「雖然複次時，善實！菩薩摩訶薩如是舍施應，一切眾生為故。彼何所因？若如是，善實！眾生想，彼如是非想。若如是，彼一切眾生如來說，彼如是非眾生。彼何所因？真語，善實！如來，實語如來，不異語如來，如語如來，非不如語如來。

「雖然複次時，善實！若如來法證覺說，若思惟，若不彼中實不妄。譬如，善實！丈夫闇舍入，不一亦見。如是事墮，菩薩見應，若事墮施與。譬如，善實！眼者丈夫，顯明夜月出，種種色見。如是菩薩摩訶薩見應，若事不墮施與。

「雖然複次時，善實！若善家子、善家女，若此法本，受當、持當、讀當、誦當，為他等及分別廣說當。知彼，善實！如來佛智；見彼，善實！如來佛眼。一切彼，善實！眾生，無量福聚生當取當。

「若復時，善實！婦女，若丈夫，若前分

【現代漢語翻譯】現代漢語譯本：'善實！'在過去五百世中，如果我作為忍語仙人存在，那時我也沒有任何『我』的想法，沒有眾生想、壽者想、人想，也沒有『我』既存在又不存在的想法。因此，善實！菩薩摩訶薩應當捨棄一切執著，生起無上正等正覺之心，不應執著於色而生心，不應執著于聲、香、味、觸而生心，不應執著於法或非法而生心，應生起無所執著的心。這是什麼原因呢？如果無所執著，他就能安住於此。因此，如來教導說，菩薩摩訶薩佈施時不應執著於色，不應執著于聲、香、味、觸、法而佈施。『雖然如此，善實！菩薩摩訶薩應當爲了所有眾生而這樣佈施。這是什麼原因呢？如果這樣，善實！執著于眾生想，那他就不是真正的無想。如果這樣，如來說一切眾生，那他就不是真正的眾生。這是什麼原因呢？如來是真語者，如來是實語者，如來是不異語者，如來是如語者，如來不是不如語者。』『雖然如此，善實！如果如來所證悟的法被宣說，無論是思惟還是不思惟，其中都沒有虛妄。譬如，善實！一個男子進入黑暗的房間，什麼也看不見。菩薩應當這樣看待那些需要佈施的情況。譬如，善實！一個有眼睛的男子，在明亮的月夜，能看見各種顏色。菩薩摩訶薩應當這樣看待那些不需要佈施的情況。』『雖然如此，善實！如果善男子、善女人，能夠受持、讀誦、背誦此法本，併爲他人詳細解說，那麼，善實！他們會被如來的佛智所知，被如來的佛眼所見。所有這些眾生，善實！都將獲得無量的福德。』『如果，善實！婦女或男子，在前面部分』

【English Translation】 English version: 'Good Reality!' In the past five hundred lives, if I existed as the Sage of Enduring Speech, even then I had no thought of 'I,' no thought of sentient beings, no thought of a life span, no thought of a person, nor the thought of 'I' existing or not existing. Therefore, Good Reality! A Bodhisattva Mahasattva should abandon all attachments, and generate the mind of unsurpassed, complete, and perfect enlightenment. One should not generate a mind attached to form, nor generate a mind attached to sound, smell, taste, or touch, nor generate a mind attached to dharma or non-dharma, but should generate a mind without any attachment. What is the reason for this? If there is no attachment, one can abide in this state. Therefore, the Tathagata teaches that a Bodhisattva Mahasattva should not give with attachment to form, nor give with attachment to sound, smell, taste, touch, or dharma. 'Although it is so, Good Reality! A Bodhisattva Mahasattva should give in this way for the sake of all sentient beings. What is the reason for this? If so, Good Reality! If one is attached to the thought of sentient beings, then one is not truly without thought. If so, the Tathagata speaks of all sentient beings, then one is not truly a sentient being. What is the reason for this? The Tathagata is a speaker of truth, the Tathagata is a speaker of reality, the Tathagata is a speaker of non-difference, the Tathagata is a speaker of suchness, the Tathagata is not a speaker of non-suchness.' 'Although it is so, Good Reality! If the dharma realized by the Tathagata is spoken, whether it is contemplated or not contemplated, there is no falsehood in it. For example, Good Reality! A man enters a dark room and sees nothing. A Bodhisattva should view situations that require giving in this way. For example, Good Reality! A man with eyes, in the bright moonlight, can see various colors. A Bodhisattva Mahasattva should view situations that do not require giving in this way.' 'Although it is so, Good Reality! If a good son or good daughter can receive, uphold, read, recite this dharma text, and explain it in detail to others, then, Good Reality! They will be known by the Tathagata's Buddha wisdom, and seen by the Tathagata's Buddha eye. All these sentient beings, Good Reality! will obtain immeasurable merit.' 'If, Good Reality! a woman or a man, in the previous part'

時，恒伽河沙等我身舍，如是中分時，如是晚分時，恒伽河沙等我身舍。以此因緣，劫俱致那由多百千我身舍。若此法本，聞已不謗，此如是，彼緣，多過福聚生，無量、不可數。何復言若寫已受持讀誦，為他等及分別廣說。

「雖然複次時，善實！不可思、不可稱，此法本，彼不可思，如是果報觀察應。此，善實！法本如來說，勝乘發行眾生為故，最勝乘發行眾生為故。若此法本，受當、持當、讀當、誦當，為他等及分別廣說當。知彼，善實！如來佛智；見彼，善實！如來佛眼。一切彼，善實！眾生，無量福聚具足有當，不可思、不可稱亦不可量福聚具足有當。一切彼，善實！眾生，我肩菩提持當有！彼何所因？不能，善實！此法本，小信解者眾生聞，不我見者、不眾生見者、不壽見者、不人見者、不菩薩誓眾生能聞受，若持、若讀、若誦，若無是處有。

「雖然複次時，善實！此中地分，此經廣說，供養彼地分有當天、人、阿修羅世，禮右繞作及彼地分有當，支帝彼地分有當。

「若彼，善實！善家子，若善家女，若此如是色類經，受當、持當、讀當、誦當，為他等及分別廣說當，彼輕賤有當極輕賤。彼何所因？所有彼眾生，前生不善業作已，惡趣轉墮；所有現如是法中，輕賤盡當，佛菩提得

【現代漢語翻譯】現代漢語譯本：那時，如果我像恒河沙粒那樣多次捨棄自己的身體，比如在早晨、中午和晚上，都像恒河沙粒那樣多次捨棄自己的身體。因為這個原因，在無數劫中，我將捨棄無數百千俱胝那由他的身體。如果有人聽聞這個法本后不誹謗，那麼這個人所獲得的福德將是無量無邊、不可計數的。更何況是那些書寫、受持、讀誦，併爲他人講解和廣說的人呢？『此外，善實！這個法本的功德是不可思議、不可稱量的，其果報也應如此看待。善實！這個法本是如來為引導眾生走向殊勝之道，走向最殊勝之道而宣說的。如果有人受持、讀誦、為他人講解和廣說這個法本，那麼，善實！他將擁有如來佛的智慧，善實！他將擁有如來佛的眼睛。善實！所有這些眾生都將具足無量無邊的福德，具足不可思議、不可稱量、不可度量的福德。善實！所有這些眾生都將肩負起菩提的重任！這是為什麼呢？因為，善實！這個法本不是那些小信小解的眾生所能聽聞的，不是那些執著于『我』、『眾生』、『壽命』、『人』等概念的眾生所能聽聞的，也不是那些沒有菩薩誓願的眾生所能聽聞的。如果有人能受持、讀誦這個法本，那是不可能沒有原因的。『此外，善實！在這個地方，如果有人廣說這部經，那麼這個地方將受到天、人、阿修羅的供養，他們會禮拜右繞，並在此地建立支提（佛塔）。』『善實！如果善男子或善女人，受持、讀誦、為他人講解和廣說這部經，那麼他可能會遭受極大的輕賤。這是為什麼呢？因為所有這些眾生，前世造作了不善業，將要墮入惡趣；而現在，通過輕賤這部經，他們將消除這些惡業，並最終獲得佛的菩提。』

【English Translation】 English version: Then, if I were to give up my body as many times as there are sands in the Ganges River, such as in the morning, at noon, and in the evening, giving up my body as many times as there are sands in the Ganges River. Because of this, in countless kalpas, I would give up countless hundreds of thousands of kotis of nayutas of bodies. If someone, having heard this Dharma text, does not slander it, then the merit that person gains will be immeasurable and countless. How much more so for those who write, receive, uphold, recite, and explain and widely expound it to others? 'Furthermore, O Good One! This Dharma text's merit is inconceivable and immeasurable, and its karmic result should be viewed as such. O Good One! This Dharma text is spoken by the Tathagata to guide beings towards the superior path, towards the most superior path. If someone receives, upholds, reads, recites, explains, and widely expounds this Dharma text to others, then, O Good One! they will possess the wisdom of the Tathagata Buddha; O Good One! they will possess the eyes of the Tathagata Buddha. O Good One! All these beings will be endowed with immeasurable and boundless merit, endowed with inconceivable, immeasurable, and incalculable merit. O Good One! All these beings will bear the burden of Bodhi! Why is this? Because, O Good One! this Dharma text cannot be heard by beings of little faith and understanding, nor by those who are attached to the concepts of 'self', 'sentient beings', 'lifespan', 'person', nor by those who do not have the vows of a Bodhisattva. If someone can receive, uphold, and recite this Dharma text, it is impossible that there is no reason for it.' 'Furthermore, O Good One! In this place, if this sutra is widely expounded, then this place will be honored by gods, humans, and asuras, who will bow down, circumambulate it, and build stupas (chityas) in this place.' 'O Good One! If a good son or a good daughter receives, upholds, reads, recites, explains, and widely expounds this sutra, then they may experience extreme contempt. Why is this? Because all these beings, in their previous lives, committed unwholesome deeds and were destined to fall into the evil realms; and now, by experiencing contempt for this sutra, they will exhaust these evil karmas and ultimately attain the Bodhi of the Buddha.'

當。

「彼何所因？念知我，善實！過去世不可數，劫不可數，過燈作如來、應、正遍知，他他過四八十佛俱致那由多百千有，若我親承供養，親承供養已，不遠離。若我，善實！彼佛、世尊親承供養已，不遠離，若后時、后長時，後分五百，正法破壞時中，轉時中，此經受當、持當、讀當、誦當，為他等及分別廣說當。此復時，善實！福聚邊，此前福聚，百上亦數不及，千上亦，百千上亦，俱致百千上亦，俱致那由多百千上亦，僧企耶亦，迦羅亦，算亦，譬喻亦，憂波泥奢亦，乃至譬喻亦不及。

「若復，善實！彼等善家子、善家女，我福聚說，此所有彼善家子、善家女，若彼中時中福聚取當，猛眾生順到，心亂到。雖然複次時，善實！不可思、不可稱，法本如來說，彼不可思，如是果報觀察應。」

爾時，命者善實，世尊邊如是言：「云何，世尊！菩薩乘發行住應？云何修行應？云何心降伏？」

世尊言：「此，善實！菩薩乘發行，如是心發生應：『一切眾生，無我受余涅槃界滅度應，如是一切眾生滅度，無有一眾生滅度有。』彼何所因？若，善實！菩薩眾生想轉，彼不菩薩摩訶薩名說應；乃至人想轉，不彼菩薩摩訶薩名說應。彼何所由？無有，善實！一法，菩薩乘發行名。彼何意念？

【現代漢語翻譯】現代漢語譯本『這是什麼原因呢？』『善實（Subhuti）！你要知道，在過去不可計數的世間，不可計數的劫數中，有如來、應供、正遍知（Tathagata, Arhat, Samyaksambuddha）出現，他們都已過四十八十俱胝那由他百千佛（kotinayutashatasahasra），如果我親自承事供養他們，並且在承事供養后不離開。如果我，善實！承事供養那些佛、世尊后不離開，如果在後來的時間，在漫長的時間之後，在正法衰敗的五百年時期，在轉世的時候，能夠受持、讀誦、背誦這部經，併爲他人詳細解說。那麼，善實！這個福德聚集的邊際，比之前的福德聚集，百倍、千倍、百千倍、俱胝百千倍、俱胝那由他百千倍、僧祇耶（asamkhyeya）、迦羅（kala）、算數、譬喻、優波尼沙陀（aupanishada），乃至任何譬喻都無法比擬。『如果，善實！那些善男子、善女人，我所說的福德聚集，那些善男子、善女人，如果在那個時候獲得福德聚集，會使猛烈的眾生順從，心意安定。雖然如此，善實！不可思議、不可稱量的法本，如來已經說過，那不可思議的果報應當觀察。』那時，命者善實（Ayushman Subhuti）對世尊說：『世尊！菩薩乘的修行應該如何開始？應該如何修行？應該如何降伏內心？』世尊說：『善實！菩薩乘的修行，應該這樣發心：『一切眾生，都應該在無我（anatman）的狀態下進入涅槃（nirvana）的境界而滅度，這樣一切眾生都滅度了，但實際上沒有一個眾生滅度。』這是什麼原因呢？如果，善實！菩薩還執著于眾生相，那麼他就不應該被稱為菩薩摩訶薩（Bodhisattva-mahasattva）；乃至執著於人相，也不應該被稱為菩薩摩訶薩。這是什麼原因呢？善實！沒有一種法可以被稱為菩薩乘的修行。這是什麼意思呢？』

【English Translation】 English version 'What is the cause of that?' 'Subhuti, know this well! In the past, in immeasurable worlds, in immeasurable kalpas, there have been Tathagatas, Arhats, Samyaksambuddhas, who have passed beyond forty-eighty kotinayutashatasahasra Buddhas. If I had personally attended to and honored them, and after attending to and honoring them, had not departed. If I, Subhuti, after attending to and honoring those Buddhas, the World Honored Ones, had not departed, and if later, after a long time, in the five hundred years when the true Dharma is destroyed, during the time of transition, one were to receive, hold, read, and recite this sutra, and explain it in detail to others. Then, Subhuti, the boundary of this accumulation of merit would be beyond comparison to the previous accumulation of merit, by a hundredfold, a thousandfold, a hundred thousandfold, a kotihundred thousandfold, a kotinayutahundred thousandfold, asamkhyeya, kala, calculation, analogy, aupanisada, and even any analogy cannot compare. 'If, Subhuti, those good sons and good daughters, the accumulation of merit I have spoken of, if those good sons and good daughters, were to obtain an accumulation of merit at that time, it would cause fierce beings to be compliant and their minds to be settled. Even so, Subhuti, the inconceivable and immeasurable Dharma root, as spoken by the Tathagata, that inconceivable result should be observed.' Then, the venerable Subhuti said to the World Honored One, 'World Honored One, how should the Bodhisattva's vehicle begin its practice? How should it be practiced? How should the mind be subdued?' The World Honored One said, 'Subhuti, the Bodhisattva's vehicle should begin with this thought: 'All beings should enter the realm of Nirvana and be liberated without a self (anatman), and in this way, all beings are liberated, yet there is not one being who is liberated.' What is the cause of that? If, Subhuti, a Bodhisattva still clings to the idea of beings, then he should not be called a Bodhisattva-mahasattva; even if he clings to the idea of a person, he should not be called a Bodhisattva-mahasattva. What is the reason for this? Subhuti, there is no Dharma that can be called the practice of the Bodhisattva's vehicle. What is the meaning of this?'

善實！有一法，若如來燈作如來、應、正遍知邊，無上正遍知證覺？」如是語已。

命者善實，世尊邊如是言：「無有彼，世尊！一法，若如來燈作如來、應、正遍知邊，無上正遍知證覺。」如是語已。

世尊，命者善實如是言：「如是，如是！善實！如是，如是！無有彼一法，若如來燈作如來、應、正遍知邊，無上正遍知證覺。若復，善實！一法，如來證覺有，不我燈作如來應正遍知記說有當：『汝行者，未來世，釋迦牟尼名，如來、應、正遍知。』者。是故，此，善實！如來、應、正遍知，無有一法，若無上正遍知證覺，彼故，燈作如來、應、正遍知記說有當：『汝行者，未來世，釋迦牟尼名，如來、應、正遍知。』彼何所因？如來者，善實！真如故此即是；如來者，善實！不生法故此即是；世尊者，善實！道斷此即是；如來者，善實！畢竟不生故此即是。彼何所因？如是，彼實不生，若最勝義。

「若有，善實！如是語：『如來、應、正遍知，無上正遍知證覺。』彼不如語，誹謗我。彼，善實！不實取。彼何所因？無有彼，善實！一法，若如來、應、正遍知，無上正遍知證覺。若，善實！如來法證覺說，若不彼中實不妄，彼故如來說：『一切法，佛法者。』彼何所因？一切法、一切法者，善

【現代漢語翻譯】現代漢語譯本：善實（Subhuti）！有沒有一種法，能讓如來（Tathagata）成為如來、應供（Arhat）、正遍知（Samyaksambuddha），證得無上正遍知（Anuttara-samyak-sambodhi）？」說完這話。命者善實對世尊說：「世尊！沒有那種法，能讓如來成為如來、應供、正遍知，證得無上正遍知。」說完這話。世尊對命者善實說：「是這樣，是這樣！善實！是這樣，是這樣！沒有那種法，能讓如來成為如來、應供、正遍知，證得無上正遍知。如果，善實！有一種法，如來證悟了，我不會因此說：『你這位修行者，未來世，名為釋迦牟尼（Sakyamuni），成為如來、應供、正遍知。』因此，善實！如來、應供、正遍知，沒有一種法，能證得無上正遍知，因此，我不會說：『你這位修行者，未來世，名為釋迦牟尼，成為如來、應供、正遍知。』這是什麼原因呢？如來，善實！是因為真如（Tathata）的緣故；如來，善實！是因為不生法的緣故；世尊，善實！是因為道斷的緣故；如來，善實！是因為畢竟不生的緣故。這是什麼原因呢？因為，那實際上是不生的，就最勝義（Paramartha）而言。「如果有人，善實！這樣說：『如來、應供、正遍知，證得無上正遍知。』那他就是不如實說，誹謗我。他，善實！是不實取的。這是什麼原因呢？因為沒有那種法，能讓如來、應供、正遍知，證得無上正遍知。如果，善實！如來說法，如果其中沒有真實不虛，因此如來說：『一切法，都是佛法。』這是什麼原因呢？一切法、一切法，善實！

【English Translation】 English version: Subhuti! Is there one dharma by which a Tathagata becomes a Tathagata, Arhat, Samyaksambuddha, realizing Anuttara-samyak-sambodhi?」 Having spoken thus. The venerable Subhuti said to the Blessed One, 「Blessed One! There is no such dharma by which a Tathagata becomes a Tathagata, Arhat, Samyaksambuddha, realizing Anuttara-samyak-sambodhi.」 Having spoken thus. The Blessed One said to the venerable Subhuti, 「So it is, so it is! Subhuti! So it is, so it is! There is no such dharma by which a Tathagata becomes a Tathagata, Arhat, Samyaksambuddha, realizing Anuttara-samyak-sambodhi. If, Subhuti! there were a dharma that the Tathagata realized, I would not say, 『You, practitioner, in the future, will be named Sakyamuni, a Tathagata, Arhat, Samyaksambuddha.』 Therefore, Subhuti! a Tathagata, Arhat, Samyaksambuddha, does not have a dharma by which he realizes Anuttara-samyak-sambodhi, and therefore, I would not say, 『You, practitioner, in the future, will be named Sakyamuni, a Tathagata, Arhat, Samyaksambuddha.』 What is the reason for this? A Tathagata, Subhuti! is so because of Suchness (Tathata); a Tathagata, Subhuti! is so because of the unarisen dharma; a Blessed One, Subhuti! is so because of the cessation of the path; a Tathagata, Subhuti! is so because of the ultimate non-arising. What is the reason for this? Because, in reality, it is unarisen, in the ultimate sense (Paramartha). 「If someone, Subhuti! says, 『A Tathagata, Arhat, Samyaksambuddha, realizes Anuttara-samyak-sambodhi,』 that person does not speak truthfully and slanders me. That person, Subhuti! takes what is unreal. What is the reason for this? Because there is no such dharma by which a Tathagata, Arhat, Samyaksambuddha, realizes Anuttara-samyak-sambodhi. If, Subhuti! the Tathagata speaks of a dharma, and if there is no truth and non-falsity in it, therefore the Tathagata says, 『All dharmas are Buddha-dharmas.』 What is the reason for this? All dharmas, all dharmas, Subhuti!

實！一切彼非法，如來說；彼故，說名一切法者。

「譬如，善實！丈夫有具足身、大身。」

命者善實言：「若彼，世尊！如來，丈夫說具足身、大身；非身，彼，世尊！如來說；彼故，說名足身、大身者。」

世尊言：「如是，如是！善實！如是，如是！若菩薩如是語：『有眾生般涅槃滅度。』我不彼菩薩名說應。彼何所因？有，善實！有一法若菩薩名？」善實言：「不如此，世尊！」

世尊言：「眾生、眾生者，善實！非眾生，彼，如來說；彼故，說名眾生者。彼故，如來說：『無我一切法，無眾生、無壽者、無長養者，無人一切法者。』若，善實！菩薩如是語：『我佛土莊嚴成就。』彼亦如是不名說應。彼何所因？國土莊嚴、國土莊嚴者，善實！非莊嚴，彼，如來說；彼故，說名國土莊嚴者。若，善實！菩薩摩訶薩無我法、無我法者信解，彼，如來、應、正遍知，菩薩摩訶薩名說。

「彼何意念？善實！有如來肉眼？」善實言：「如是，如是！世尊！有如來肉眼。」

世尊言：「彼何意念？善實！有如來天眼？」善實言：「如是，如是！世尊！有如來天眼。」

世尊言：「彼何意念？善實！有如來慧眼？」善實言：「如是，如是！世尊！有如來慧眼。」

【現代漢語翻譯】現代漢語譯本『真實』！一切那些不是真實存在的，如來是這樣說的；因為那個緣故，才被稱為一切法。『譬如，真實！』一個男子擁有完整的身體，巨大的身體。命者善實說：『如果，世尊！如來說一個男子擁有完整的身體，巨大的身體；但實際上不是身體，世尊！如來是這樣說的；因為那個緣故，才被稱為擁有完整身體，巨大身體的人。』世尊說：『是的，是的！真實！是的，是的！如果菩薩這樣說：「有眾生進入涅槃，獲得解脫。」我不認為這位菩薩說的是正確的。這是什麼原因呢？真實！有什麼法可以被菩薩稱為「有」嗎？』善實說：『不是這樣的，世尊！』世尊說：『眾生，眾生，真實！實際上不是眾生，如來是這樣說的；因為那個緣故，才被稱為眾生。因此，如來說：「一切法無我，無眾生、無壽者、無養育者，無人存在於一切法中。」如果，真實！菩薩這樣說：「我佛土莊嚴成就。」他也不應該這樣說。這是什麼原因呢？國土莊嚴，國土莊嚴，真實！實際上不是莊嚴，如來是這樣說的；因為那個緣故，才被稱為國土莊嚴。如果，真實！菩薩摩訶薩相信並理解無我法，無我法，那麼，如來、應供、正遍知，才稱這位菩薩為菩薩摩訶薩。』『你認為如何？真實！如來有肉眼嗎？』善實說：『是的，是的！世尊！如來有肉眼。』世尊說：『你認為如何？真實！如來有天眼嗎？』善實說：『是的，是的！世尊！如來有天眼。』世尊說：『你認為如何？真實！如來有慧眼嗎？』善實說：『是的，是的！世尊！如來有慧眼。』

【English Translation】 English version 'Truthful one!' All those things that are not real, the Tathagata speaks of them as such; because of that, they are called all dharmas. 'For example, truthful one!' A man has a complete body, a large body. The life-holder, Truthful, said: 'If, O Lord! the Tathagata speaks of a man having a complete body, a large body; but it is not actually a body, O Lord! the Tathagata speaks of it as such; because of that, he is called one with a complete body, a large body.' The Lord said: 'Yes, yes! Truthful! Yes, yes! If a Bodhisattva says: 「There are beings who enter Nirvana and attain liberation.」 I do not consider that Bodhisattva to be speaking correctly. What is the reason for this? Truthful! Is there any dharma that can be called 「existent」 by a Bodhisattva?' Truthful said: 'It is not so, O Lord!' The Lord said: 'Beings, beings, truthful one! are actually not beings, the Tathagata speaks of them as such; because of that, they are called beings. Therefore, the Tathagata says: 「All dharmas are without self, without beings, without a life-span, without a nurturer, without a person in all dharmas.」 If, truthful one! a Bodhisattva says: 「My Buddha-land is adorned and accomplished.」 he should not speak like that either. What is the reason for this? Land adornment, land adornment, truthful one! is actually not adornment, the Tathagata speaks of it as such; because of that, it is called land adornment. If, truthful one! a Bodhisattva Mahasattva believes and understands the dharma of no-self, the dharma of no-self, then the Tathagata, the Arhat, the Fully Enlightened One, calls that Bodhisattva a Bodhisattva Mahasattva.' 'What do you think? Truthful one! Does the Tathagata have a physical eye?' Truthful said: 'Yes, yes! O Lord! The Tathagata has a physical eye.' The Lord said: 'What do you think? Truthful one! Does the Tathagata have a divine eye?' Truthful said: 'Yes, yes! O Lord! The Tathagata has a divine eye.' The Lord said: 'What do you think? Truthful one! Does the Tathagata have a wisdom eye?' Truthful said: 'Yes, yes! O Lord! The Tathagata has a wisdom eye.'

世尊言：「彼何意念？善實！有如來法眼？」善實言：「如是，如是！世尊！有如來法眼。」

世尊言：「彼何意念？善實！有如來佛眼？」善實言：「如是，如是！世尊！有如來佛眼。」

世尊言：「善，善！善實！彼何意念？善實！所有恒伽大河沙，雖然彼沙，彼，如來說？」善實言：「如是，如是！世尊！如是，如是！善逝說彼如來彼沙。」

世尊言：「彼何意念？善實！所有恒伽大河沙，彼所有恒伽大河有，所有彼中沙，彼所有及世界有，多彼世界有？」善實言：「多，世尊！多，善逝！彼世界有。」

世尊言：「所有，善實！彼中世界中眾生，彼等我種種有心流注知。彼何所因？心流注、心流注者，善實！非流注，此，如來說；彼故，說名心流注者。彼何所因？過去，善實！心不可得，未來心不可得，現在心不可得。

「彼何意念？善實！若有善家子，若善家女，若三千大千世界七寶滿作已施與，雖然，彼善家子，若善家女，若彼緣，多福聚生？」善實言：「多，世尊！多，善逝！」

世尊言：「如是，如是，善實！如是，如是！多。彼善家子，若善家女，若彼緣，多福聚生，無量、不可數。福聚、福聚者，善實！非聚，彼，如來說；彼故，說名福聚者。若復，善實

【現代漢語翻譯】現代漢語譯本世尊說：『你認為如何？善實（Subhuti）！如來有法眼嗎？』善實回答：『是的，是的！世尊！如來有法眼。』世尊說：『你認為如何？善實！如來有佛眼嗎？』善實回答：『是的，是的！世尊！如來有佛眼。』世尊說：『好，好！善實！你認為如何？善實！所有恒河的沙粒，雖然有那麼多沙粒，如來能說出它們嗎？』善實回答：『是的，是的！世尊！是的，是的！善逝（Sugata）能說出那些如來的沙粒。』世尊說：『你認為如何？善實！所有恒河的沙粒，每一條恒河都有沙粒，所有這些沙粒，以及所有世界，這些世界多嗎？』善實回答：『多，世尊！多，善逝！那些世界很多。』世尊說：『善實！所有那些世界中的眾生，他們的種種心念，我都能知曉。這是什麼原因呢？心念、心念，善實！並非實有，如來是這樣說的；因此，才稱之為心念。這是什麼原因呢？善實！過去的心不可得，未來的心不可得，現在的心也不可得。』『你認為如何？善實！如果有善男子或善女人，用充滿三千大千世界的七寶來佈施，那麼，這個善男子或善女人，會因此產生很多福德嗎？』善實回答：『很多，世尊！很多，善逝！』世尊說：『是的，是的，善實！是的，是的！很多。這個善男子或善女人，會因此產生很多福德，無量無邊，不可計數。福德、福德，善實！並非實有，如來是這樣說的；因此，才稱之為福德。如果，善實！』

【English Translation】 English version The Blessed One said, 'What do you think, Subhuti? Does the Tathagata have the Dharma Eye?' Subhuti replied, 'Yes, yes, Blessed One! The Tathagata has the Dharma Eye.' The Blessed One said, 'What do you think, Subhuti? Does the Tathagata have the Buddha Eye?' Subhuti replied, 'Yes, yes, Blessed One! The Tathagata has the Buddha Eye.' The Blessed One said, 'Good, good, Subhuti! What do you think, Subhuti? All the sands of the Ganges River, though there are so many sands, can the Tathagata speak of them?' Subhuti replied, 'Yes, yes, Blessed One! Yes, yes! The Sugata can speak of those Tathagata's sands.' The Blessed One said, 'What do you think, Subhuti? All the sands of the Ganges River, and each Ganges River has sands, all those sands, and all the worlds, are those worlds many?' Subhuti replied, 'Many, Blessed One! Many, Sugata! Those worlds are many.' The Blessed One said, 'Subhuti! All the beings in those worlds, their various thoughts, I know them all. What is the reason for this? Thoughts, thoughts, Subhuti! Are not real, this is what the Tathagata says; therefore, they are called thoughts. What is the reason for this? Subhuti! The past mind is unattainable, the future mind is unattainable, and the present mind is unattainable.' 'What do you think, Subhuti? If a good son or a good daughter were to give alms with the seven treasures filling the three thousand great thousand worlds, would that good son or good daughter generate much merit because of that?' Subhuti replied, 'Much, Blessed One! Much, Sugata!' The Blessed One said, 'Yes, yes, Subhuti! Yes, yes! Much. That good son or good daughter would generate much merit because of that, immeasurable and countless. Merit, merit, Subhuti! Is not real, this is what the Tathagata says; therefore, it is called merit. If, Subhuti!'

！福聚有，不如來說福聚、福聚者。

「彼何意念？善實！色身成就如來見應？」善實言：「不如此，世尊！非色身成就如來見應。彼何所因？色身成就、色身成就者，世尊！非成就，此，如來說；彼故，說名色身成就者。」

世尊言：「彼何意念？善實！相具足如來見應？」善實言：「不如此，世尊！非相具足如來見應。彼何所因？此，世尊！相具足，如來說；非相具足，如來說；彼故，說名相具足者。」

世尊言：「彼何意念？善實！雖然，如來如是念：『我法說。』？」善實言：「不如此，世尊！不如來如是念：『我法說。』」

世尊言：「若我，善實！如是語：『如來法說。』誹謗我。彼，善實！不實取。彼何所因？法說、法說者，善實！無有法，若法說名可得。」

爾時，命者善實，世尊邊如是言：「雖然，世尊！當有未來，頗有眾生，后時、后長時、後分五百，正法破壞時中，轉時中，若此如是色類法說，聞已信當有？」

世尊言：「不彼，善實！眾生，非不眾生。彼何所因？眾生、眾生者，善實！一切彼非眾生，彼，如來說；彼故，說名眾生者。彼何意念？善實！雖然，有法若如來無上正遍知證覺？」命者善實言：「無有彼，世尊！有法若如來無上正遍知。」

【現代漢語翻譯】現代漢語譯本：'積累福德不如談論福德、福德的本質。' 『您怎麼理解？善實（Subhuti）！以色身成就來看待如來（Tathagata）是否恰當？』善實回答：『不應該這樣，世尊！不應該以色身成就來看待如來。這是什麼原因呢？世尊！色身成就，如來說非成就，因此，才稱之為色身成就。』世尊說：『您怎麼理解？善實！以相貌具足來看待如來是否恰當？』善實回答：『不應該這樣，世尊！不應該以相貌具足來看待如來。這是什麼原因呢？世尊！相貌具足，如來說非相貌具足，因此，才稱之為相貌具足。』世尊說：『您怎麼理解？善實！即使如此，如來會這樣想：「我說法。」嗎？』善實回答：『不應該這樣，世尊！如來不會這樣想：「我說法。」』世尊說：『善實！如果我說：「如來說法。」那就是誹謗我。善實！那是不真實的理解。這是什麼原因呢？說法、說法，善實！實際上沒有法，可以被稱之為說法。』這時，命者善實對世尊說：『世尊！即使如此，未來，在後世、長久之後、末法時期，正法衰敗之時，如果有人聽到這種關於色類法的說法，會相信嗎？』世尊說：『善實！他們既不是眾生，也不是非眾生。這是什麼原因呢？眾生、眾生，善實！一切都不是眾生，如來說非眾生，因此，才稱之為眾生。您怎麼理解？善實！是否有法是如來無上正等正覺所證悟的？』命者善實回答：『世尊！沒有法是如來無上正等正覺所證悟的。』

【English Translation】 English version: 'Accumulating merit is not as good as discussing merit, the essence of merit.' 'What do you think, Subhuti! Is it appropriate to view the Tathagata (如來) as being accomplished in a physical body?' Subhuti replied, 'It should not be so, World Honored One! It is not appropriate to view the Tathagata as being accomplished in a physical body. Why is that? World Honored One! The accomplishment of a physical body, the Tathagata says is not an accomplishment, therefore, it is called the accomplishment of a physical body.' The World Honored One said, 'What do you think, Subhuti! Is it appropriate to view the Tathagata as being complete in physical characteristics?' Subhuti replied, 'It should not be so, World Honored One! It is not appropriate to view the Tathagata as being complete in physical characteristics. Why is that? World Honored One! The completeness of physical characteristics, the Tathagata says is not completeness, therefore, it is called the completeness of physical characteristics.' The World Honored One said, 'What do you think, Subhuti! Even so, would the Tathagata think, 「I teach the Dharma (法)?」' Subhuti replied, 'It should not be so, World Honored One! The Tathagata would not think, 「I teach the Dharma.」' The World Honored One said, 'Subhuti! If I were to say, 「The Tathagata teaches the Dharma,」 that would be slandering me. Subhuti! That is not a true understanding. Why is that? Teaching the Dharma, teaching the Dharma, Subhuti! In reality, there is no Dharma that can be called teaching the Dharma.' At that time, the Venerable Subhuti said to the World Honored One, 'World Honored One! Even so, in the future, in later times, after a long time, in the Dharma-ending age, when the true Dharma is declining, if someone hears this kind of teaching about the nature of phenomena, will they believe it?' The World Honored One said, 'Subhuti! They are neither sentient beings nor non-sentient beings. Why is that? Sentient beings, sentient beings, Subhuti! All are not sentient beings, the Tathagata says they are not sentient beings, therefore, they are called sentient beings. What do you think, Subhuti! Is there any Dharma that the Tathagata has realized through Anuttara-samyak-sambodhi (無上正等正覺)?' The Venerable Subhuti replied, 'World Honored One! There is no Dharma that the Tathagata has realized through Anuttara-samyak-sambodhi.'

世尊言：「如是，如是！善實！如是，如是！微小彼中法無有、不可得，彼故說名無上正遍知者。雖然複次時，善實！平等正法，彼不中有不平等，彼故說名無上正遍知者。無我故、無壽故、無眾生故、無人故，平等。無上正遍知，一切善法證覺。善法、善法者，善實！非法，如是彼，如來說；彼故，說名善法者。

「若復，善實！所有三千大千世界須彌山王，彼所有聚七寶，普散如來、應、等正遍知施與。若此智慧彼岸到，乃至四句等偈，受已，為他等分別，此，善實！福聚，彼前者福聚，百上亦數不及，千上亦，百千上亦，俱致百千上亦，俱致那由他百千上亦，僧企耶亦，迦羅亦，算亦，譬喻亦，憂波泥奢亦，乃至譬喻亦不及。

「彼何意念？善實！雖然，如來如是念：『我眾生度脫。』不？復彼，善實！如是見應。彼何所因？有無，善實！無有一眾生若如來度脫。若復，善實！有，如是眾生有，若彼如來度脫。彼如是，如來我取有，眾生取、壽取、人取有。我取、我取者，善實！非取，此，如來說；彼小兒凡夫生取。小兒凡夫生、小兒凡夫生者，善實！非生，彼，如來說；彼故，說名小兒凡夫生者。

「彼何意念？善實！相具足如來見應？」善實言：「不如此，世尊！如我，世尊說義

【現代漢語翻譯】現代漢語譯本世尊說：『是這樣，是這樣！善實（Subhuti）！是這樣，是這樣！在其中，微小的法也是不存在、不可得的，因此被稱為無上正遍知者（Anuttara-samyak-sambodhi，無上正等正覺）。雖然如此，善實！平等正法中，沒有不平等，因此被稱為無上正遍知者。因為無我、無壽、無眾生、無人，所以是平等的。無上正遍知，是證悟一切善法。善法、善法，善實！非法，如來是這樣說的；因此，被稱為善法。』『如果，善實！所有三千大千世界（Trisahasra-maha-sahasra-lokadhatu）的須彌山王（Sumeru）堆積的七寶，都用來佈施如來、應供、等正遍知，如果有人從這智慧彼岸（Prajnaparamita）得到，乃至四句偈，接受后，為他人分別解說，善實！這福德的聚集，比前者佈施的福德聚集，百倍不及，千倍不及，百千倍不及，俱致百千倍不及，俱致那由他百千倍不及，僧企耶（Samkhya）倍不及，迦羅（Kala）倍不及，算數倍不及，譬喻倍不及，憂波泥奢（Upaniṣad）倍不及，乃至譬喻也無法比擬。』『你認為如何？善實！雖然，如來這樣想：『我度脫眾生。』不是嗎？善實！應該這樣理解。這是什麼原因呢？善實！實際上沒有一個眾生是被如來度脫的。如果，善實！有這樣的眾生存在，是被如來度脫的，那麼如來就有了我執，有了眾生執、壽者執、人執。我執、我執，善實！不是執著，如來是這樣說的；這是小兒凡夫的執著。小兒凡夫生、小兒凡夫生，善實！不是生，如來是這樣說的；因此，被稱為小兒凡夫生。』『你認為如何？善實！應該以具足相來見如來嗎？』善實說：『不應該這樣，世尊！正如世尊所說的意義。』

【English Translation】 English version The Blessed One said: 'It is so, it is so! Subhuti! It is so, it is so! In it, even the smallest dharma is non-existent and unattainable, therefore it is called the Unsurpassed Perfect Enlightenment (Anuttara-samyak-sambodhi). Although, Subhuti! In the equal and righteous dharma, there is no inequality, therefore it is called the Unsurpassed Perfect Enlightenment. Because of no self, no life, no sentient beings, and no person, it is equal. The Unsurpassed Perfect Enlightenment is the realization of all good dharmas. Good dharma, good dharma, Subhuti! Not dharma, thus the Tathagata speaks; therefore, it is called good dharma.' 'If, Subhuti! All the Sumeru (Sumeru) mountains of the three thousand great thousand worlds (Trisahasra-maha-sahasra-lokadhatu), piled with seven treasures, were given as alms to the Tathagata, the Arhat, the Perfectly Enlightened One, and if someone, having attained this shore of wisdom (Prajnaparamita), even a four-line verse, having received it, were to explain it to others, Subhuti! This accumulation of merit, compared to the former accumulation of merit, is not even a hundred times, a thousand times, a hundred thousand times, a koti hundred thousand times, a koti nayuta hundred thousand times, a Samkhya times, a Kala times, a calculation times, a simile times, an Upaniṣad times, not even comparable by simile.' 'What do you think? Subhuti! Although, the Tathagata thinks thus: 'I liberate sentient beings.' Is it not so? Subhuti! It should be understood thus. What is the reason for this? Subhuti! In reality, there is not a single sentient being that is liberated by the Tathagata. If, Subhuti! There were such sentient beings, who were liberated by the Tathagata, then the Tathagata would have self-attachment, sentient being attachment, life attachment, and person attachment. Self-attachment, self-attachment, Subhuti! Is not attachment, thus the Tathagata speaks; this is the attachment of ordinary ignorant people. Ordinary ignorant birth, ordinary ignorant birth, Subhuti! Is not birth, thus the Tathagata speaks; therefore, it is called ordinary ignorant birth.' 'What do you think? Subhuti! Should the Tathagata be seen by the possession of marks?' Subhuti said: 'It should not be so, Blessed One! As the meaning spoken by the Blessed One.'

解，我不相具足如來見應。」

世尊言：「善，善！善實！如是，如是！善實！如如語汝，不相具足如來見應。彼何所因？彼復，善實！相具足如來見應；有彼王轉輪，如來有；彼故，不相具足如來見應。此相非相故，如來見應。」爾時，命者善實世尊邊如是言：「如我，世尊！世尊說義解，我不相具足如來見應。」

爾時，世尊彼時此伽陀說：

「若我色見，　　若我聲求，　　邪解脫行，　不我見彼。

「法體佛見應，　　法身彼如來，　法體及不識，　　故彼不能知。

「彼何意念？善實！相具足，如來無上正遍知證覺？不，復彼，善實！如是見應。彼何所因？不，善實！相具足，如來無上正遍知證覺。復時，彼，善實！有如是語：『菩薩乘發行，有法破滅，施設斷。』不，復，善實！如是見應。彼何所因？不菩薩乘發行有法破滅，施設不斷。

「若復，善實！善家子，若善家女，若恒伽河沙等世界七寶滿作已施與；若菩薩摩訶薩無我、無生中，法中忍得。此如是，彼緣，多過福聚生。不，復，善實！菩薩福聚取應。」命者善實言：「不，世尊！菩薩福聚取應？」世尊言：「取應，善實！不取應，彼故說名取應。

「雖然複次時，善實！若有如是語：『如來去、若不去

【現代漢語翻譯】現代漢語譯本：『我理解，不應該以具足相來觀察如來。』世尊說：『好，好！善實！確實如此！正如你所說，不應該以具足相來觀察如來。這是什麼原因呢？因為，善實！如果以具足相來觀察如來，那麼轉輪聖王也具有這樣的相，如來也具有這樣的相；因此，不應該以具足相來觀察如來。因為此相非相，所以應該這樣觀察如來。』當時，善實尊者對世尊說：『如我理解，世尊所說的道理是，不應該以具足相來觀察如來。』當時，世尊說了這首偈頌：『如果我以色相來觀察，如果我以音聲來尋求，這是邪見解脫的修行，我不會這樣看待他。』『應該以法身來觀察佛，法身才是如來，法身是不可識別的，所以他們不能瞭解。』『你認為如何？善實！以具足相，如來證得無上正等正覺嗎？不，善實！不應該這樣看待。這是什麼原因呢？不，善實！不是以具足相，如來證得無上正等正覺。』又有時，善實！有人會這樣說：『菩薩乘的修行，有法會破滅，施設會斷絕。』不，善實！不應該這樣看待。這是什麼原因呢？不是菩薩乘的修行有法會破滅，施設會斷絕。『如果，善實！善男子或善女人，用恒河沙數世界充滿七寶來佈施；如果菩薩摩訶薩在無我、無生的法中獲得忍耐。這樣，這種因緣，會產生更多的福德聚集。不，善實！不應該認為菩薩應該執著于福德聚集。』善實尊者說：『世尊！菩薩不應該執著于福德聚集嗎？』世尊說：『應該執著，善實！不執著，所以才說應該執著。』『雖然如此，善實！如果有人這樣說：『如來去，或者不去』

【English Translation】 English version: 'I understand, one should not view the Tathagata by means of complete marks.' The World-Honored One said: 'Good, good! Good indeed! It is so, it is so! Good indeed! As you say, one should not view the Tathagata by means of complete marks. What is the reason for this? Because, good indeed! If one were to view the Tathagata by means of complete marks, then a Wheel-Turning King would also have such marks, and the Tathagata would also have such marks; therefore, one should not view the Tathagata by means of complete marks. Because these marks are not marks, therefore, one should view the Tathagata in this way.' At that time, the Venerable Good Indeed said to the World-Honored One: 'As I understand, the meaning of what the World-Honored One has said is that one should not view the Tathagata by means of complete marks.' At that time, the World-Honored One spoke this verse: 'If I see by form, if I seek by sound, this is a practice of wrong liberation, I will not see him in this way.' 'One should see the Buddha by the Dharma body, the Dharma body is the Tathagata, the Dharma body is unrecognizable, therefore they cannot understand.' 'What do you think? Good indeed! By means of complete marks, does the Tathagata realize Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)? No, good indeed! One should not view it in this way. What is the reason for this? No, good indeed! It is not by means of complete marks that the Tathagata realizes Anuttara-samyak-sambodhi.' And sometimes, good indeed! Someone might say: 'The practice of the Bodhisattva vehicle, there are dharmas that will be destroyed, and establishments that will be cut off.' No, good indeed! One should not view it in this way. What is the reason for this? It is not that the practice of the Bodhisattva vehicle has dharmas that will be destroyed, and establishments that will be cut off. 'If, good indeed! A good son or a good daughter, were to give offerings filling worlds as numerous as the sands of the Ganges River with the seven treasures; if a Bodhisattva Mahasattva obtains forbearance in the dharma of no-self and no-birth. In this way, this condition will generate a greater accumulation of merit. No, good indeed! One should not think that a Bodhisattva should be attached to the accumulation of merit.' The Venerable Good Indeed said: 'World-Honored One! Should a Bodhisattva not be attached to the accumulation of merit?' The World-Honored One said: 'One should be attached, good indeed! Not being attached, therefore it is said that one should be attached.' 'Although it is so, good indeed! If someone were to say: 'The Tathagata goes, or does not go'

、若住、若坐、若臥、若如法。』不我，善實！說義解。彼何所因？如來者，善實！說名無所去、無所來，彼故說名如來、應、正遍知者。

「若復，善實！善家子，若善家女，若所有三千大千世界地塵，彼如是色類墨作已，乃至如是不可數，譬如最小聚。彼何意念？善實！雖然，彼多最小聚有？」

善實言：「如是，如是！世尊！多彼最小聚有。彼何所因？彼，世尊！聚有，不世尊說最小聚者。彼何所因？若彼，世尊！最小聚說；非聚，彼，如來說；彼故，說名最小聚者。若及如來說三千大千世界者；非界，如來說；彼故，說名三千大千世界者。彼何所因？彼，世尊！界有，彼如是摶取有。若如是，如來摶取說；非取，彼，如來說；彼故，說名摶取者。」

世尊言：「摶取，如是，善實！不世俗語，不可說，非法，非非法，彼小兒凡夫生取。彼何所因？若此有，善實！如是說：『我見，如來說，眾生見、壽見、人見，如來說。』雖然，彼，善實！正說語？」善實言：「不如此，世尊！不如此，善逝！彼何所因？若彼，世尊！我見，如來說；非見，彼，如來說；彼故，說名我見者。」

世尊言：「如是，此，善實！菩薩乘發行，一切法知應，見應，信解應。如信解，如無法想亦住。彼何所因

【現代漢語翻譯】現代漢語譯本：'無論是住、坐、臥，還是如法而行。'不我，善實！請解釋其中的含義。這是什麼原因呢？如來，善實！被稱為無所去、無所來，因此被稱為如來、應、正遍知（Tathāgata, Arhat, Samyaksaṃbuddha）。『再者，善實！善家子或善家女，如果將三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu）的塵土都用來製成墨，甚至多到不可計數，就像最小的微粒一樣。你認為如何？善實！即使如此，這些微粒的數量多嗎？』善實回答說：『是的，是的！世尊！這些微粒的數量很多。這是什麼原因呢？世尊！因為它們是微粒的集合，而世尊您並沒有說它們是最小的微粒。這是什麼原因呢？世尊！如果說它們是最小的微粒，那是因為如來（Tathāgata）說它們不是微粒的集合；因此，它們被稱為最小的微粒。如果如來說三千大千世界，那是因為如來說它不是一個界限；因此，它被稱為三千大千世界。這是什麼原因呢？世尊！因為它們是界限的集合，它們是這樣被聚合起來的。如果如來說聚合，那是因為如來說它不是聚合；因此，它被稱為聚合。』世尊說：『聚合是這樣的，善實！它不是世俗的語言，不可說，既不是法，也不是非法，而是小兒凡夫的執取。這是什麼原因呢？如果有人這樣說：『我見如來說，眾生見、壽見、人見，如來說。』那麼，善實！他們說的是正確的嗎？』善實回答說：『不是這樣的，世尊！不是這樣的，善逝（Sugata）！這是什麼原因呢？世尊！如果說我見是如來說的，那是因為如來說它不是見；因此，它被稱為我見。』世尊說：『正是這樣，善實！菩薩（Bodhisattva）的修行就是這樣，應該知道一切法，應該見到一切法，應該信解一切法。就像信解一樣，也應該安住于無法想。這是什麼原因呢？』

【English Translation】 English version: 'Whether standing, sitting, lying down, or acting according to the Dharma.' Not I, Subhuti! Explain the meaning. What is the cause of this? The Tathagata, Subhuti! is said to be without going or coming, therefore he is called Tathagata, Arhat, Samyaksaṃbuddha. 'Furthermore, Subhuti! If a son or daughter of a good family were to make ink from all the dust of the three-thousand-great-thousand world system (Trisāhasra-mahāsāhasra-lokadhātu), even to the point of being countless, like the smallest particles. What do you think? Subhuti! Even so, are there many of these smallest particles?' Subhuti replied: 'Yes, yes! Lord! There are many of these smallest particles. What is the cause of this? Lord! Because they are a collection of particles, and you, Lord, did not say they are the smallest particles. What is the cause of this? Lord! If it is said that they are the smallest particles, it is because the Tathagata said they are not a collection of particles; therefore, they are called the smallest particles. If the Tathagata speaks of the three-thousand-great-thousand world system, it is because the Tathagata said it is not a boundary; therefore, it is called the three-thousand-great-thousand world system. What is the cause of this? Lord! Because they are a collection of boundaries, they are thus aggregated. If the Tathagata speaks of aggregation, it is because the Tathagata said it is not aggregation; therefore, it is called aggregation.' The Lord said: 'Aggregation is like this, Subhuti! It is not worldly language, it is unspeakable, neither Dharma nor non-Dharma, but the grasping of foolish ordinary people. What is the cause of this? If someone were to say: 'I see the Tathagata, the view of beings, the view of life, the view of persons, the Tathagata.' Then, Subhuti! Are they speaking correctly?' Subhuti replied: 'It is not so, Lord! It is not so, Sugata! What is the cause of this? Lord! If it is said that the view of self is spoken by the Tathagata, it is because the Tathagata said it is not a view; therefore, it is called the view of self.' The Lord said: 'It is just so, Subhuti! This is how the Bodhisattva (Bodhisattva) practices, one should know all dharmas, one should see all dharmas, one should understand all dharmas. Just like understanding, one should also abide in the thought of no-dharma. What is the cause of this?'

？法想、法想者，善實！非想，此，如來說；彼故，說名法想者。若復時，善實！菩薩摩訶薩無量無數世界七寶滿中作已，如來等、應等、正遍知等施與，若善家子，若善家女，若如是智慧彼岸到，乃至四句等偈，受持、分別、讀誦，為他等及分別廣說。此如是，彼緣，多過福聚生，無量、不可數。云何及廣說？如不廣說，彼故說名廣說。

「星、翳、燈、幻、　　露、泡、夢、電、　　云，見如是，　此有為者。」

此語，世尊，歡喜上座善實，彼及比丘、比丘尼、優婆塞、優婆夷，彼天、人、阿修羅、乾闥婆等，聞世尊說，大歡喜。

歸命一切佛菩薩海等！

金剛能斷般若波羅蜜經

【現代漢語翻譯】現代漢語譯本：『法想』（對法的執著觀念），『法想』，善男子，實際上並非真實存在！這只是如來所說的；因為執著于『法』，所以稱之為『法想』。如果，善男子，菩薩摩訶薩用無量無數世界的七寶充滿，然後將這些佈施給如來、應供、正遍知等，或者有善男子、善女人，如果能以這樣的智慧到達彼岸，甚至只是受持、分析、讀誦四句偈，併爲他人解釋和廣泛宣說。這樣的功德，比之前的佈施所產生的福德還要多，無量無邊，不可計數。為什麼說『廣泛宣說』呢？因為不執著于『廣說』，所以才稱之為『廣說』。『星辰、眼翳、燈火、幻術、露珠、泡沫、夢境、閃電、雲彩，應如此看待，這些都是有為法。』世尊說完這些話，上座善實非常歡喜，還有比丘、比丘尼、優婆塞、優婆夷，以及天人、阿修羅、乾闥婆等，聽到世尊的教誨，都非常歡喜。皈依一切佛菩薩海眾！《金剛能斷般若波羅蜜經》

【English Translation】 English version: 'Dharma-thought' (the concept of attachment to Dharma), 'Dharma-thought,' good man, is not real! This is what the Tathagata says; because of attachment to 'Dharma,' it is called 'Dharma-thought.' If, good man, a Bodhisattva Mahasattva fills countless worlds with the seven treasures, and then gives these to the Tathagata, Arhat, Samyak-sambuddha, etc., or if a good man or good woman, with such wisdom, reaches the other shore, even if they only receive, analyze, read, and recite a four-line verse, and explain and widely proclaim it to others. This merit is more than the merit produced by the previous giving, immeasurable and countless. Why is it called 'widely proclaiming'? Because not being attached to 'widely proclaiming,' it is called 'widely proclaiming.' 'Stars, cataracts, lamps, illusions, dewdrops, bubbles, dreams, lightning, clouds, should be viewed in this way, these are all conditioned phenomena.' After the World Honored One spoke these words, the elder Subhuti was very happy, as were the Bhikkhus, Bhikkhunis, Upasakas, Upasikas, as well as the Devas, humans, Asuras, Gandharvas, etc., who, upon hearing the World Honored One's teachings, were all very happy. We take refuge in all the Buddhas and Bodhisattvas, the ocean of beings! The Diamond Sutra, the Perfection of Wisdom that Cuts Through