T08n0239_佛說能斷金剛般若波羅蜜多經
大正藏第 08 冊 No. 0239 佛說能斷金剛般若波羅蜜多經
No. 239 [Nos. 220(9), 235-238]
佛說能斷金剛般若波羅蜜多經
唐三藏沙門義凈譯
如是我聞：
一時薄伽梵，在名稱大城，戰勝林施孤獨園，與大苾芻眾千二百五十人俱，及大菩薩眾。爾時，世尊于日初分時，著衣持缽，入城乞食。次第乞已，還至本處。飯食訖，收衣缽，洗足已，于先設座，加趺端坐，正念而住。時諸苾芻來詣佛所，頂禮雙足，右繞三匝，退坐一面。
爾時，具壽妙生，在大眾中，承佛神力，即從座起，偏袒右肩，右膝著地，合掌恭敬白佛言：「希有！世尊！希有！善逝。如來應正等覺，能以最勝利益，益諸菩薩；能以最勝付囑，囑諸菩薩。世尊！若有發趣菩薩乘者，云何應住？云何修行？云何攝伏其心？」
佛告妙生：「善哉，善哉！如是，如是！如汝所說：『如來以勝利益，益諸菩薩；以勝付囑，囑諸菩薩。』妙生！汝應諦聽，極善作意，吾當為汝分別解說。若有發趣菩薩乘者，應如是住，如是修行，如是攝伏其心。」妙生言：「唯然，世尊！愿樂欲聞。」
佛告妙生：「若有發趣菩薩乘者，當生如是心：『所有一切眾生之
【現代漢語翻譯】 現代漢語譯本： 如是我聞： 一時，薄伽梵（Bhagavan，世尊），在名稱大城（Nāmadheya-mahānagara），戰勝林施孤獨園（Jeta-vana Anāthapiṇḍada-ārāma），與大比丘眾一千二百五十人，以及大菩薩眾在一起。那時，世尊在早晨時分，穿上衣服，拿著缽，進入城中乞食。依次乞食完畢后，回到原來的地方。吃完飯後，收拾好衣服和缽，洗完腳，在事先準備好的座位上，雙腿盤坐，端正地坐著，保持正念。這時，眾比丘來到佛陀所在之處，頂禮佛的雙足，右繞佛三圈，然後退到一旁坐下。 這時，具壽妙生（Āyuṣmān Subhūti），在大眾中，承蒙佛的神力，立即從座位上站起來，袒露右肩，右膝跪地，合掌恭敬地對佛說：『稀有啊！世尊！稀有啊！善逝（Sugata，如來）！如來應正等覺（Tathāgata Arhat Samyaksaṃbuddha），能以最殊勝的利益，利益諸菩薩；能以最殊勝的付囑，囑咐諸菩薩。世尊！如果有發心趣向菩薩乘的人，應該如何安住？應該如何修行？應該如何攝伏其心？』 佛告訴妙生：『好啊，好啊！正是這樣，正是這樣！正如你所說：『如來以殊勝的利益，利益諸菩薩；以殊勝的付囑，囑咐諸菩薩。』妙生！你應該仔細聽，極善作意，我將為你分別解說。如果有發心趣向菩薩乘的人，應該這樣安住，這樣修行，這樣攝伏其心。』妙生說：『是的，世尊！我非常樂意聽聞。』 佛告訴妙生：『如果有發心趣向菩薩乘的人，應當生起這樣的心：『所有一切眾生之
【English Translation】 English version: Thus have I heard: At one time, the Bhagavan (Blessed One), was dwelling in the great city of Name (Nāmadheya-mahānagara), at the Jeta Grove, the Garden of Anāthapiṇḍada (Jeta-vana Anāthapiṇḍada-ārāma), together with a great assembly of monks, twelve hundred and fifty in number, and a great assembly of Bodhisattvas. Then, the Blessed One, in the early morning, having put on his robes and taken his bowl, entered the city to beg for alms. Having begged for alms in due order, he returned to his own place. Having eaten his meal, he put away his robes and bowl, washed his feet, and sat down cross-legged on the seat prepared for him, maintaining mindfulness. Then, the monks came to where the Buddha was, bowed down at his feet, circumambulated him three times, and sat down to one side. Then, the venerable Subhūti (Āyuṣmān Subhūti), in the midst of the assembly, by the power of the Buddha, rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined respectfully, said to the Buddha: 'It is wonderful, O Blessed One! It is wonderful, O Sugata (Well-gone One)! The Tathāgata (Thus-gone One), the Arhat (Worthy One), the Samyaksaṃbuddha (Perfectly Enlightened One), is able to benefit the Bodhisattvas with the most excellent benefit; is able to entrust the Bodhisattvas with the most excellent entrustment. O Blessed One! If there are those who have set forth on the Bodhisattva path, how should they abide? How should they practice? How should they subdue their minds?' The Buddha said to Subhūti: 'Well said, well said! It is so, it is so! Just as you have said: 『The Tathāgata benefits the Bodhisattvas with the most excellent benefit; entrusts the Bodhisattvas with the most excellent entrustment.』 Subhūti! You should listen carefully, pay close attention, and I will explain it to you in detail. If there are those who have set forth on the Bodhisattva path, they should abide thus, practice thus, and subdue their minds thus.' Subhūti said: 'Yes, O Blessed One! I am eager to hear.' The Buddha said to Subhūti: 'If there are those who have set forth on the Bodhisattva path, they should generate this thought: 『All beings whatsoever』
類，若卵生、胎生、濕生、化生，若有色、無色，有想、無想，非有想、非無想，盡諸世界所有眾生，如是一切，我皆令入無餘涅槃而滅度之。』雖令如是無量眾生證圓寂已，而無有一眾生入圓寂者。何以故？妙生！若菩薩有眾生想者，則不名菩薩。所以者何？由有我想、眾生想、壽者想、更求趣想故。
「複次，妙生！菩薩不住於事，應行佈施。不住隨處，應行佈施。不住色、聲、香、味、觸、法，應行佈施。妙生！菩薩如是佈施，乃至相想，亦不應住。何以故？由不住施，福聚難量。
「妙生！于汝意云何？東方虛空可知量不？」妙生言：「不爾，世尊！」「南西北方，四維上下，十方虛空，可知量不？」妙生言：「不爾，世尊！」「妙生！菩薩行不住施，所得福聚不可知量，亦復如是。」
「妙生！于汝意云何？可以具足勝相觀如來不？」妙生言：「不爾，世尊！不應以勝相觀于如來。何以故？如來說勝相，即非勝相。」
「妙生！所有勝相，皆是虛妄。若無勝相，即非虛妄。是故應以勝相無相觀于如來。」妙生言：「世尊！頗有眾生，于當來世，后五百歲，正法滅時，聞說是經，生實信不？」
佛告妙生：「莫作是說：『頗有眾生，于當來世，后五百歲，正法滅時，聞說是經
【現代漢語翻譯】 現代漢語譯本：『妙生，所有種類，無論是卵生的、胎生的、濕生的、化生的，無論是有形的、無形的，有思想的、無思想的，非有思想非無思想的，所有世界的一切眾生，像這樣的一切，我都讓他們進入無餘涅槃（nirvana，佛教術語，指脫離輪迴的最終解脫）而滅度。』雖然讓這樣無量的眾生證得圓寂（parinirvana，佛教術語，指佛陀或阿羅漢的最終死亡），但實際上沒有一個眾生真正進入圓寂。為什麼呢？妙生！如果菩薩（bodhisattva，佛教術語，指發願要救度一切眾生的修行者）有眾生之想，那就不配稱為菩薩。這是為什麼呢？因為他還有我執（atman，佛教術語，指認為有一個真實不變的「我」的執著）、眾生執、壽者執（jiva，佛教術語，指認為生命是永恒的執著），以及追求解脫的執著。 『再者，妙生！菩薩不應執著於事物，應當行佈施（dana，佛教術語，指給予）。不應執著于任何地方，應當行佈施。不應執著於色（rupa，佛教術語，指物質現象）、聲（shabda，佛教術語，指聲音）、香（gandha，佛教術語，指氣味）、味（rasa，佛教術語，指味道）、觸（sparsha，佛教術語，指觸覺）、法（dharma，佛教術語，指一切事物和現象），應當行佈施。妙生！菩薩這樣佈施，乃至連佈施的相（nimitta，佛教術語，指事物的表象）也不應執著。為什麼呢？因為不執著于佈施，所積累的福德（punya，佛教術語，指善行帶來的功德）難以衡量。 『妙生！你認為如何？東方的虛空（akasha，佛教術語，指空間）可以測量嗎？』妙生說：『不能，世尊！』『南西北方，四維上下，十方虛空，可以測量嗎？』妙生說：『不能，世尊！』『妙生！菩薩行不執著的佈施，所得到的福德積累也是不可測量的，就像這樣。』 『妙生！你認為如何？可以通過具足殊勝的相（lakshana，佛教術語，指佛陀的特殊身體特徵）來觀察如來（tathagata，佛教術語，指佛陀）嗎？』妙生說：『不能，世尊！不應該以殊勝的相來觀察如來。為什麼呢？如來說的殊勝相，就不是真正的殊勝相。』 『妙生！所有殊勝的相，都是虛妄的。如果沒有殊勝的相，那就不是虛妄的。所以應該以殊勝相的無相（alakshana，佛教術語，指沒有表象）來觀察如來。』妙生說：『世尊！是否會有眾生，在未來的末法時期（正法滅時），聽到這部經，會生起真實的信心呢？』 佛告訴妙生：『不要這樣說：『是否會有眾生，在未來的末法時期，聽到這部經，
【English Translation】 English version: 'Subhuti, all beings, whether born from eggs, wombs, moisture, or by transformation; whether with form or without form; whether with thought or without thought; or neither with thought nor without thought; all beings in all the worlds, all such beings, I cause them all to enter into Nirvana (nirvana, a Buddhist term referring to the ultimate liberation from the cycle of rebirth) without remainder and be extinguished.' Although I cause such immeasurable beings to attain parinirvana (parinirvana, a Buddhist term referring to the final death of a Buddha or Arhat), yet there is not one being who actually enters parinirvana. Why is this? Subhuti! If a Bodhisattva (bodhisattva, a Buddhist term referring to a practitioner who vows to save all beings) has a thought of beings, then he is not worthy to be called a Bodhisattva. Why is this? Because he still has the attachment to self (atman, a Buddhist term referring to the belief in a real and unchanging 'self'), the attachment to beings, the attachment to a life span (jiva, a Buddhist term referring to the belief that life is eternal), and the attachment to seeking liberation. 'Furthermore, Subhuti! A Bodhisattva should not be attached to things, he should practice giving (dana, a Buddhist term referring to giving). He should not be attached to any place, he should practice giving. He should not be attached to form (rupa, a Buddhist term referring to material phenomena), sound (shabda, a Buddhist term referring to sound), smell (gandha, a Buddhist term referring to odor), taste (rasa, a Buddhist term referring to taste), touch (sparsha, a Buddhist term referring to touch), or dharma (dharma, a Buddhist term referring to all things and phenomena), he should practice giving. Subhuti! A Bodhisattva giving in this way, even the appearance (nimitta, a Buddhist term referring to the appearance of things) of giving, he should not be attached to. Why is this? Because by not being attached to giving, the accumulation of merit (punya, a Buddhist term referring to the merit from good deeds) is immeasurable.' 'Subhuti! What do you think? Can the space (akasha, a Buddhist term referring to space) of the east be measured?' Subhuti said, 'No, World Honored One!' 'Can the space of the south, west, north, the four intermediate directions, above and below, the ten directions, be measured?' Subhuti said, 'No, World Honored One!' 'Subhuti! The accumulation of merit obtained by a Bodhisattva practicing giving without attachment is also immeasurable, just like that.' 'Subhuti! What do you think? Can the Tathagata (tathagata, a Buddhist term referring to the Buddha) be observed by means of the possession of perfect marks (lakshana, a Buddhist term referring to the special physical characteristics of the Buddha)?' Subhuti said, 'No, World Honored One! The Tathagata should not be observed by means of perfect marks. Why is this? The perfect marks spoken of by the Tathagata are not true perfect marks.' 'Subhuti! All perfect marks are illusory. If there are no perfect marks, then it is not illusory. Therefore, the Tathagata should be observed by means of the non-appearance (alakshana, a Buddhist term referring to the absence of appearance) of perfect marks.' Subhuti said, 'World Honored One! Will there be beings in the future, in the last five hundred years, when the true Dharma is extinguished, who will hear this sutra and generate true faith?' The Buddha told Subhuti, 'Do not say, 'Will there be beings in the future, in the last five hundred years, who will hear this sutra,
，生實信不？』妙生！當來之世，有諸菩薩，具戒具德具慧，而彼菩薩，非於一佛承事供養，植諸善根；已於無量百千佛所，而行奉事，植諸善根。是人乃能於此經典生一信心。
「妙生！如來悉知是人，悉見是人，彼諸菩薩當生當攝無量福聚。何以故？由彼菩薩，無我想、眾生想、壽者想、更求趣想。
「彼諸菩薩，非法想，非非法想，非想，非無想。何以故？若彼菩薩有法想，即有我執、有情執、壽者執、更求趣執。若有非法想，彼亦有我執、有情執、壽者執、更求趣執。妙生！是故菩薩，不應取法，不應取非法。以是義故，如來密意宣說筏喻法門，諸有智者，法尚應舍，何況非法。
「妙生！于汝意云何？如來於無上菩提有所證不？復有少法是所說不？」妙生言：「如我解佛所說義，如來於無上菩提實無所證，亦無所說。何以故？佛所說法，不可取，不可說，彼非法，非非法。何以故？以諸聖者，皆是無為所顯現故。」
「妙生！于汝意云何？若善男子、善女人，以滿三千大千世界七寶持用佈施，得福多不？」妙生言：「甚多，世尊！何以故？此福聚者，則非是聚，是故如來說為福聚、福聚。」
「妙生！若有善男子、善女人，以滿三千大千世界七寶，持用佈施；若復有人，能
【現代漢語翻譯】 『妙生(Miaosheng)! 你真的相信嗎？』妙生！未來世，會有一些菩薩，他們持守戒律，具備德行和智慧，但這些菩薩並非只在一位佛那裡承事供養，種下善根；他們已經在無量百千佛那裡，奉行供養，種下善根。這樣的人才能對這部經典生起信心。 『妙生！如來完全瞭解這些人，完全看見這些人，這些菩薩將獲得無量的福德聚集。為什麼呢？因為這些菩薩沒有我相、眾生相、壽者相、更求趣相。 『這些菩薩，不執著於法相，也不執著于非法相，不執著于有想，也不執著于無想。為什麼呢？如果這些菩薩執著於法相，就會有我執、有情執、壽者執、更求趣執。如果執著于非法相，也會有我執、有情執、壽者執、更求趣執。妙生！因此，菩薩不應該執著於法，也不應該執著于非法。因為這個道理，如來秘密地宣說了筏喻法門，有智慧的人，法尚且應該捨棄，何況非法。 『妙生！你認為如何？如來在無上菩提上有所證悟嗎？還有少許法是如來說的嗎？』妙生說：『依我理解佛所說的意義，如來在無上菩提上實際上沒有證悟，也沒有所說。為什麼呢？佛所說的法，不可執取，不可言說，它既不是法，也不是非法。為什麼呢？因為所有聖者，都是由無為法所顯現的。』 『妙生！你認為如何？如果善男子、善女人，用充滿三千大千世界的七寶來佈施，得到的福德多嗎？』妙生說：『非常多，世尊！為什麼呢？這個福德聚集，實際上不是聚集，所以如來說是福德聚集、福德聚集。』 『妙生！如果有善男子、善女人，用充滿三千大千世界的七寶來佈施；如果又有人，能
【English Translation】 'Miaosheng! Do you truly believe this?' Miaosheng! In the future, there will be Bodhisattvas who uphold precepts, possess virtue and wisdom, but these Bodhisattvas have not only served and made offerings to one Buddha, planting roots of goodness; they have already served and made offerings to countless hundreds of thousands of Buddhas, planting roots of goodness. Only such people can generate faith in this scripture. 'Miaosheng! The Tathagata fully knows these people, fully sees these people, and these Bodhisattvas will accumulate immeasurable merits. Why? Because these Bodhisattvas have no concept of self, no concept of sentient beings, no concept of a life span, and no concept of seeking further attainment. 'These Bodhisattvas are not attached to the concept of Dharma, nor are they attached to the concept of non-Dharma, not attached to the concept of thought, nor are they attached to the concept of no-thought. Why? If these Bodhisattvas are attached to the concept of Dharma, they will have attachment to self, attachment to sentient beings, attachment to a life span, and attachment to seeking further attainment. If they are attached to the concept of non-Dharma, they will also have attachment to self, attachment to sentient beings, attachment to a life span, and attachment to seeking further attainment. Miaosheng! Therefore, Bodhisattvas should not be attached to Dharma, nor should they be attached to non-Dharma. Because of this principle, the Tathagata secretly proclaimed the parable of the raft; those with wisdom should abandon even Dharma, let alone non-Dharma. 'Miaosheng! What do you think? Has the Tathagata attained anything in Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)? Is there any Dharma that the Tathagata has spoken?' Miaosheng said, 'According to my understanding of the meaning of what the Buddha has said, the Tathagata has actually attained nothing in Anuttara-samyak-sambodhi, nor has he spoken anything. Why? The Dharma spoken by the Buddha cannot be grasped, cannot be spoken, it is neither Dharma nor non-Dharma. Why? Because all sages are manifested by the unconditioned Dharma.' 'Miaosheng! What do you think? If a good man or good woman were to give alms using the seven treasures filling the three thousand great thousand worlds, would they obtain much merit?' Miaosheng said, 'Very much, World Honored One! Why? This accumulation of merit is actually not an accumulation, therefore the Tathagata calls it an accumulation of merit, an accumulation of merit.' 'Miaosheng! If a good man or good woman were to give alms using the seven treasures filling the three thousand great thousand worlds; and if another person were to
於此經乃至一四句頌，若自受持，為他演說，以是因緣所生福聚，極多於彼無量無數。何以故？妙生！由諸如來無上等覺，從此經出；諸佛世尊，從此經生。是故妙生！佛法者，如來說非佛法，是名佛法。
「妙生！于汝意云何？諸預流者頗作是念：『我得預流果。』不？」妙生言：「不爾，世尊！何以故？諸預流者，無法可預，故名預流。不預色、聲、香、味、觸、法，故名預流。世尊！若預流者作是念：『我得預流果。』者，則有我執，有情壽者更求趣執。」
「妙生！于汝意云何？諸一來者頗作是念：『我得一來果。』不？」妙生言：「不爾，世尊！何以故？由彼無有少法證一來性，故名一來。」
「妙生！于汝意云何？諸不還者頗作是念：『我得不還果。』不？」妙生言：「不爾，世尊！何以故？由彼無有少法證不還性，故名不還。」
「妙生！于汝意云何？諸阿羅漢頗作是念：『我得阿羅漢果。』不？」妙生言：「不爾，世尊！由彼無有少法名阿羅漢。世尊！若阿羅漢作是念：『我得阿羅漢果。』者，則有我執，有情壽者更求趣執。世尊！如來說我得無諍住中最為第一。世尊！我是阿羅漢離於欲染，而實未曾作如是念：『我是阿羅漢。』世尊！若作是念：『我得阿羅漢。』者，如
【現代漢語翻譯】 現代漢語譯本 『妙生（妙吉祥菩薩）！』如果有人能受持這部經，哪怕只是一四句偈，併爲他人演說，由此產生的福德，將遠遠超過之前所說的無量無數的福德。為什麼呢？『妙生！』因為諸佛如來的無上正等覺悟，都是從此經中產生的；一切佛世尊，都是從此經中誕生的。所以，『妙生！』佛法，如來說它不是佛法，這才是真正的佛法。 『妙生！』你認為如何？那些已證得預流果（須陀洹果，初果）的人，會這樣想嗎：『我已證得預流果』？』『妙生』回答說：『不會的，世尊！為什麼呢？因為那些證得預流果的人，並沒有什麼法可以預入，所以才稱為預流。他們不預入色、聲、香、味、觸、法，所以才稱為預流。世尊！如果預流者這樣想：『我已證得預流果』，那就有了我執，以及對有情、壽命的執著，並會進一步追求執著。』 『妙生！』你認為如何？那些已證得一來果（斯陀含果，二果）的人，會這樣想嗎：『我已證得一來果』？』『妙生』回答說：『不會的，世尊！為什麼呢？因為他們並沒有任何少許的法可以證明自己證得了一來果的性質，所以才稱為一來。』 『妙生！』你認為如何？那些已證得不還果（阿那含果，三果）的人，會這樣想嗎：『我已證得不還果』？』『妙生』回答說：『不會的，世尊！為什麼呢？因為他們並沒有任何少許的法可以證明自己證得了不還果的性質，所以才稱為不還。』 『妙生！』你認為如何？那些已證得阿羅漢果（四果）的人，會這樣想嗎：『我已證得阿羅漢果』？』『妙生』回答說：『不會的，世尊！因為他們並沒有任何少許的法可以稱為阿羅漢。世尊！如果阿羅漢這樣想：『我已證得阿羅漢果』，那就有了我執，以及對有情、壽命的執著，並會進一步追求執著。世尊！如來說我證得無諍住（無諍三昧）是第一的。世尊！我雖然是阿羅漢，已遠離了慾望的污染，但實際上我從未這樣想過：『我是阿羅漢』。世尊！如果這樣想：『我已證得阿羅漢』，那就如同
【English Translation】 English version 'Subhuti (Maitreya Bodhisattva)! If someone can receive and uphold even a four-line verse from this sutra, and explain it to others, the merit generated from this cause will be far greater than the immeasurable and countless merits previously mentioned. Why is this so? 'Subhuti!' Because the unsurpassed perfect enlightenment of all Tathagatas comes from this sutra; all Buddhas, the World Honored Ones, are born from this sutra. Therefore, 'Subhuti!' the Dharma of the Buddha, as the Tathagata says, is not the Dharma of the Buddha, and that is what is called the Dharma of the Buddha. 'Subhuti! What do you think? Do those who have attained the Stream-enterer fruit (Sotapanna, the first stage of enlightenment) have this thought: 'I have attained the Stream-enterer fruit?'" Subhuti replied, "No, World Honored One! Why is that? Because those who have attained the Stream-enterer fruit have no dharma to enter, therefore they are called Stream-enterers. They do not enter into form, sound, smell, taste, touch, or dharma, therefore they are called Stream-enterers. World Honored One! If a Stream-enterer had this thought: 'I have attained the Stream-enterer fruit,' then there would be attachment to self, attachment to sentient beings, attachment to lifespan, and further pursuit of attachment." "'Subhuti! What do you think? Do those who have attained the Once-returner fruit (Sakadagami, the second stage of enlightenment) have this thought: 'I have attained the Once-returner fruit?'" Subhuti replied, "No, World Honored One! Why is that? Because they have no dharma to prove that they have attained the nature of a Once-returner, therefore they are called Once-returners." "'Subhuti! What do you think? Do those who have attained the Non-returner fruit (Anagami, the third stage of enlightenment) have this thought: 'I have attained the Non-returner fruit?'" Subhuti replied, "No, World Honored One! Why is that? Because they have no dharma to prove that they have attained the nature of a Non-returner, therefore they are called Non-returners." "'Subhuti! What do you think? Do those who have attained the Arhat fruit (the fourth stage of enlightenment) have this thought: 'I have attained the Arhat fruit?'" Subhuti replied, "No, World Honored One! Because they have no dharma that can be called an Arhat. World Honored One! If an Arhat had this thought: 'I have attained the Arhat fruit,' then there would be attachment to self, attachment to sentient beings, attachment to lifespan, and further pursuit of attachment. World Honored One! The Tathagata said that I have attained the foremost among those who dwell in non-contention. World Honored One! Although I am an Arhat, having abandoned the defilements of desire, I have never had this thought: 'I am an Arhat.' World Honored One! If one had this thought: 'I have attained Arhatship,' it would be like
來即不說我妙生得無諍住，最為第一。以都無所住，是故說我得無諍住、得無諍住。」
「妙生！于汝意云何？如來昔在然燈佛所，頗有少法是可取不？」妙生言：「不爾，世尊！如來於然燈佛所，實無可取。」
「妙生！若有菩薩作如是語：『我當成就莊嚴國土。』者，此為妄語。何以故？莊嚴佛土者，如來說非莊嚴，由此說為國土莊嚴。是故，妙生！菩薩不住於事，不住隨處，不住色、聲、香、味、觸、法，應生其心；應生不住事心，應生不住隨處心，應生不住色、聲、香、味、觸、法心。
「妙生！譬如有人，身如妙高山王，于意云何？是身為大不？」妙生言：「甚大，世尊！何以故？彼之大身，如來說為非身。以彼非有，說名為身。」
「妙生！于汝意云何？如弶伽河中所有沙數，復有如是沙等弶伽河，此諸河沙，寧為多不？」妙生言：「甚多，世尊！河尚無數，況復其沙。」
「妙生！我今實言告汝。若復有人，以寶滿此河沙數量世界，奉施如來，得福多不？」妙生言：「甚多，世尊！」
「妙生！若復有人，於此經中受持一頌，併爲他說，而此福聚，勝前福聚無量無邊。
「妙生！若國土中有此法門，為他解說，乃至四句伽他，當知此地，即是制底，一切天
【現代漢語翻譯】 現代漢語譯本：如來不說我因為精妙的生而獲得無諍的安住，是最為第一的。因為完全沒有執著，所以說我獲得無諍的安住，獲得無諍的安住。 妙生（Subhuti）！你認為如何？如來過去在然燈佛（Dipamkara Buddha）那裡時，是否有少許法是可以執取的呢？』妙生說：『不是的，世尊！如來在然燈佛那裡，實在沒有什麼可以執取的。』 『妙生！如果有菩薩這樣說：『我應當成就莊嚴的國土。』，這就是妄語。為什麼呢？莊嚴佛土這件事，如來說並非是莊嚴，因此才說是國土莊嚴。所以，妙生！菩薩不應執著於事，不應執著于任何地方，不應執著於色、聲、香、味、觸、法，應當生起這樣的心；應當生起不執著於事的心，應當生起不執著于任何地方的心，應當生起不執著於色、聲、香、味、觸、法的心。 『妙生！譬如有一個人，身體像妙高山王（Mount Meru），你認為如何？這個身體大不大？』妙生說：『非常大，世尊！為什麼呢？這個巨大的身體，如來說它不是真正的身體。因為它不是真實存在的，所以才稱之為身體。』 『妙生！你認為如何？如果恒河（Ganga River）中有如沙子一樣多的沙粒，又有像這些沙粒一樣多的恒河，這些河沙，難道不多嗎？』妙生說：『非常多，世尊！河都數不清，更何況是沙子呢。』 『妙生！我現在真實地告訴你。如果有人用充滿這些河沙數量的世界的寶物，來供養如來，得到的福德多不多？』妙生說：『非常多，世尊！』 『妙生！如果有人，從這部經中受持一首偈頌，並且為他人解說，那麼這種福德的聚集，勝過之前的福德聚集，無量無邊。 『妙生！如果國土中有這個法門，為他人解說，哪怕是四句偈，應當知道這個地方，就是佛塔（cetiya），一切天人阿修羅都應當供養。』
【English Translation】 English version: The Tathagata does not say that I, through wondrous birth, have attained the state of non-contention, which is the foremost. Because there is no attachment at all, it is said that I have attained the state of non-contention, have attained the state of non-contention. 『Subhuti! What do you think? When the Tathagata was with Dipamkara Buddha, was there any Dharma that could be grasped?』 Subhuti said, 『No, World Honored One! The Tathagata, with Dipamkara Buddha, truly had nothing to grasp.』 『Subhuti! If a Bodhisattva were to say, 「I shall accomplish the adornment of a Buddha-land,」 this would be a false statement. Why? The adornment of a Buddha-land, the Tathagata says, is not adornment, therefore it is called the adornment of a land. Therefore, Subhuti! A Bodhisattva should not dwell on things, should not dwell in any place, should not dwell on form, sound, smell, taste, touch, or Dharma, and should generate such a mind; should generate a mind that does not dwell on things, should generate a mind that does not dwell in any place, should generate a mind that does not dwell on form, sound, smell, taste, touch, or Dharma.』 『Subhuti! Suppose there was a person whose body was like Mount Meru, what do you think? Is this body large or not?』 Subhuti said, 『It is very large, World Honored One! Why? This great body, the Tathagata says, is not a real body. Because it is not truly existent, it is called a body.』 『Subhuti! What do you think? If there were as many grains of sand in the Ganges River as there are grains of sand, and there were as many Ganges Rivers as there are grains of sand, would these sands be many or not?』 Subhuti said, 『They would be very many, World Honored One! The rivers are countless, let alone the sand.』 『Subhuti! I now tell you truthfully. If someone were to fill worlds equal in number to the sands of these rivers with treasures and offer them to the Tathagata, would the merit gained be much or not?』 Subhuti said, 『It would be very much, World Honored One!』 『Subhuti! If someone were to receive and uphold even one verse from this sutra, and explain it to others, then this accumulation of merit would surpass the previous accumulation of merit immeasurably and boundlessly. 『Subhuti! If in a land there is this Dharma teaching, explained to others, even just four lines of a gatha, know that this place is a stupa (cetiya), and all gods, humans, and asuras should make offerings.』
、人、阿蘇羅等，皆應右繞而為敬禮；何況盡能受持讀誦，當知是人則為最上第一希有。又此方所，即為有佛，及尊重弟子。
「妙生！于汝意云何？頗有少法是如來所說不？」妙生言：「不爾，世尊！無有少法是如來所說。」
「妙生！三千大千世界所有地塵，是為多不？」妙生言：「甚多，世尊！何以故？諸地塵，佛說非塵，故名地塵。此諸世界，佛說非界，故名世界。」
「妙生！于汝意云何？可以三十二大丈夫相觀如來不？」妙生言：「不爾，世尊！不應以三十二相觀于如來。何以故？三十二相，佛說非相，是故說為大丈夫相。」
「妙生！若有男子女人，以弶伽河沙等身命佈施；若復有人，於此經中受持一頌，併爲他說，其福勝彼無量無數。」
爾時，妙生聞說是經，深解義趣，涕淚悲泣而白佛言：「希有！世尊！我從生智以來，未曾得聞如是深經。世尊！當何名此經？我等云何奉持？」
佛告妙生：「是經名為『般若波羅蜜多』，如是應持。何以故？佛說般若波羅蜜多，則非般若波羅蜜多。」
「世尊！若復有人，聞說是經生實想者，當知是人最上希有。世尊！此實想者，即非實想，是故如來說名實想、實想。世尊！我聞是經，心生信解，未為希有。若當來
【現代漢語翻譯】 現代漢語譯本 天、人、阿修羅（Asura，一種神祇）等，都應該右繞佛像以示敬禮；更何況那些能夠完全接受、持誦這部經的人，應當知道這些人是最殊勝、第一稀有的。而且這個地方，就等同於有佛存在，以及受到尊敬的弟子存在。 『妙生（妙生，佛陀的弟子）！你認為如何？有沒有任何法是如來說的？』妙生說：『不是的，世尊！沒有任何法是如來說的。』 『妙生！三千大千世界所有地上的微塵，是多還是不多？』妙生說：『非常多，世尊！為什麼呢？因為這些微塵，佛說它不是真正的微塵，所以才叫做地上的微塵。這些世界，佛說它不是真正的界限，所以才叫做世界。』 『妙生！你認為如何？可以用佛的三十二大丈夫相來觀察如來嗎？』妙生說：『不是的，世尊！不應該用三十二相來觀察如來。為什麼呢？因為這三十二相，佛說它不是真正的相，所以才說是大丈夫相。』 『妙生！如果有男子女人，用像恒河沙一樣多的身命來佈施；如果又有人，從這部經中接受並持誦一句偈，並且為他人解說，他的福德勝過前者，無量無數。』 當時，妙生聽聞這部經，深刻理解了其中的含義，悲傷地流著眼淚對佛說：『稀有啊！世尊！我自從有了智慧以來，從未聽聞過如此深奧的經典。世尊！這部經應當叫什麼名字？我們應當如何奉持？』 佛告訴妙生：『這部經名為『般若波羅蜜多（Prajnaparamita，智慧到彼岸）』，應當這樣奉持。為什麼呢？因為佛說般若波羅蜜多，它就不是真正的般若波羅蜜多。』 『世尊！如果有人，聽聞這部經后產生真實的執著，應當知道這個人是最殊勝稀有的。世尊！這種真實的執著，就不是真正的執著，所以如來說它叫做真實的執著、真實的執著。世尊！我聽聞這部經，心中產生信解，還算不上稀有。如果當來
【English Translation】 English version Gods, humans, Asuras (a type of deity), and others should circumambulate the Buddha image to show respect; how much more so those who can fully receive, uphold, and recite this sutra, it should be known that these people are the most supreme and rare. Moreover, this place is equivalent to having the Buddha present, as well as respected disciples. 'Wonderful Being (a disciple of the Buddha)! What do you think? Is there any Dharma that the Tathagata has spoken?' Wonderful Being said, 'No, World Honored One! There is no Dharma that the Tathagata has spoken.' 'Wonderful Being! The dust of all the lands in the three thousand great thousand worlds, is it much or not much?' Wonderful Being said, 'Very much, World Honored One! Why is that? Because these dust particles, the Buddha says they are not true dust, therefore they are called dust of the land. These worlds, the Buddha says they are not true boundaries, therefore they are called worlds.' 'Wonderful Being! What do you think? Can the Tathagata be observed by the thirty-two marks of a great man?' Wonderful Being said, 'No, World Honored One! The Tathagata should not be observed by the thirty-two marks. Why is that? Because these thirty-two marks, the Buddha says they are not true marks, therefore they are called the marks of a great man.' 'Wonderful Being! If there are men and women who give away their lives as numerous as the sands of the Ganges River; and if there is another person who receives and upholds one verse from this sutra, and explains it to others, their merit surpasses the former, immeasurably and countless.' At that time, Wonderful Being, having heard this sutra, deeply understood its meaning, and with tears of sorrow, said to the Buddha, 'Rare indeed! World Honored One! Since I have had wisdom, I have never heard such a profound sutra. World Honored One! What should this sutra be called? How should we uphold it?' The Buddha told Wonderful Being, 'This sutra is called 'Prajnaparamita (Perfection of Wisdom)', it should be upheld in this way. Why is that? Because the Buddha says Prajnaparamita, it is not true Prajnaparamita.' 'World Honored One! If there is someone who, after hearing this sutra, develops a real attachment, it should be known that this person is the most supreme and rare. World Honored One! This real attachment is not a true attachment, therefore the Tathagata calls it real attachment, real attachment. World Honored One! I have heard this sutra, and faith and understanding have arisen in my heart, it is not yet considered rare. If in the future'
世，有聞是經，能受持者，是人則為第一希有。何以故？彼人無我想、眾生想、壽者想、更求趣想。所以者何？世尊！我想、眾生想、壽者想、更求趣想，即是非想。所以者何？諸佛世尊離諸想故。」
「妙生！如是，如是！若復有人，得聞是經，不驚不怖不畏，當知是人第一希有。何以故？妙生！此最勝波羅蜜多，是如來所說諸波羅蜜多。如來說者，即是無邊佛所宣說，是故名為最勝波羅蜜多。
「妙生！如來說忍辱波羅蜜多，即非忍辱波羅蜜多。何以故？如我昔為羯陵伽王割截支體時，無我想、眾生想、壽者想、更求趣想。我無是想，亦非無想。所以者何？我有是想者，應生瞋恨。妙生！又念過去於五百世，作忍辱仙人，我于爾時，無如是等想。是故應離諸想，發趣無上菩提之心，不應住色、聲、香、味、觸、法，都無所住而生其心；不應住法，不應住非法，應生其心。何以故？若有所住，即為非住。是故佛說：『菩薩應無所住而行佈施。』
「妙生！菩薩為利益一切眾生，應如是佈施。此眾生想，即為非想；彼諸眾生，即非眾生。何以故？諸佛如來離諸想故。妙生！如來是實語者，如語者，不誑語者，不異語者。
「妙生！如來所證法及所說法，此即非實非妄。妙生！若菩薩心住於事
【現代漢語翻譯】 現代漢語譯本： 『世尊，如果有人聽聞這部經，能夠接受並奉持，這個人就是第一稀有。為什麼呢？因為這個人沒有我相（執著于自我的觀念）、眾生相（執著于眾生的觀念）、壽者相（執著于壽命的觀念）、更求趣相（執著于追求某種境界的觀念）。這是為什麼呢？世尊！我相、眾生相、壽者相、更求趣相，這些都不是真實的觀念。為什麼呢？因為諸佛世尊已經遠離了這些執著。』 『妙生（須菩提的別名）！是的，是的！如果有人聽聞這部經，不感到驚訝、不感到恐懼、不感到畏懼，應當知道這個人是第一稀有。為什麼呢？妙生！這部最殊勝的波羅蜜多（到達彼岸的方法），是如來所說的所有波羅蜜多中最殊勝的。如來說的，就是無量佛所宣說的，所以稱為最殊勝的波羅蜜多。』 『妙生！如來說的忍辱波羅蜜多，實際上不是忍辱波羅蜜多。為什麼呢？就像我過去被羯陵伽王割截身體的時候，我沒有我相、眾生相、壽者相、更求趣相。我沒有這些執著，也不是沒有想法。為什麼呢？如果我有這些執著，就會產生嗔恨。妙生！我又想起過去五百世，我作為忍辱仙人，那時我也沒有這些執著。所以應當遠離這些執著，發起追求無上菩提（覺悟）的心，不應該執著於色、聲、香、味、觸、法，應該沒有任何執著而生起這種心；不應該執著於法，不應該執著于非法，應該生起這種心。為什麼呢？如果有所執著，就不是真正的無執著。所以佛說：『菩薩應該沒有任何執著而行佈施。』 『妙生！菩薩爲了利益一切眾生，應該這樣佈施。這種眾生相，實際上不是真實的觀念；那些眾生，實際上也不是真實的眾生。為什麼呢？因為諸佛如來已經遠離了這些執著。妙生！如來是說真話的人，說如實話的人，不說謊話的人，不說異樣話的人。』 『妙生！如來所證悟的法以及所說的法，都不是真實也不是虛妄的。妙生！如果菩薩的心執著於事物』
【English Translation】 English version: 'World Honored One, if there are those who, having heard this sutra, can receive and uphold it, these people are the most rare and extraordinary. Why is that? Because these people have no concept of self (the attachment to the idea of a self), no concept of beings (the attachment to the idea of living beings), no concept of a life span (the attachment to the idea of a life span), and no concept of seeking further progress (the attachment to the idea of seeking a certain state). Why is that? World Honored One! The concept of self, the concept of beings, the concept of a life span, and the concept of seeking further progress, these are not real concepts. Why is that? Because all the Buddhas, the World Honored Ones, have already departed from these attachments.' 'Subhuti (another name for Miaosheng)! It is so, it is so! If there are those who, having heard this sutra, are not startled, not frightened, and not afraid, you should know that these people are the most rare and extraordinary. Why is that? Subhuti! This most supreme Paramita (method of reaching the other shore), is the most supreme of all Paramitas spoken by the Tathagata. What the Tathagata speaks is what the countless Buddhas have proclaimed, therefore it is called the most supreme Paramita.' 'Subhuti! The Paramita of Patience that the Tathagata speaks of is actually not the Paramita of Patience. Why is that? Just like when I was formerly having my limbs cut off by King Kalinga, I had no concept of self, no concept of beings, no concept of a life span, and no concept of seeking further progress. I had no such attachments, nor was I without thoughts. Why is that? If I had these attachments, I would have generated anger. Subhuti! I also recall that in the past five hundred lives, I was a Rishi of Patience, and at that time, I had no such attachments. Therefore, one should depart from these attachments, and generate the mind of seeking supreme Bodhi (enlightenment), one should not be attached to form, sound, smell, taste, touch, or dharma, one should generate this mind without any attachment; one should not be attached to dharma, one should not be attached to non-dharma, one should generate this mind. Why is that? If there is any attachment, then it is not true non-attachment. Therefore, the Buddha said: 'Bodhisattvas should practice giving without any attachment.' 'Subhuti! Bodhisattvas, for the benefit of all beings, should give in this way. This concept of beings is actually not a real concept; those beings are actually not real beings. Why is that? Because all the Buddhas, the Tathagatas, have already departed from these attachments. Subhuti! The Tathagata is a speaker of truth, a speaker of reality, a speaker of non-falsehood, a speaker of non-difference.' 'Subhuti! The dharma that the Tathagata has realized and the dharma that he speaks are neither real nor unreal. Subhuti! If a Bodhisattva's mind is attached to things'
而行佈施，如人入闇，則無所見。若不住事而行佈施，如人有目，日光明照，見種種色，是故菩薩不住於事應行其施。
「妙生！若有善男子、善女人，能於此經受持讀誦，為他演說。如是之人，佛以智眼悉知悉見，當生當攝無量福聚。
「妙生！若有善男子、善女人，初日分以弶伽河沙等身佈施，中日分復以弶伽河沙等身佈施，後日分亦以弶伽河沙等身佈施，如是無量百千萬億劫，以身佈施。若復有人，聞此經典，不生譭謗，其福勝彼，何況書寫受持讀誦，為人解說。
「妙生！是經有不可思議不可稱量無邊功德，如來為發大乘者說，為發最上乘者說。若有人能受持讀誦，廣為他說，如來悉知悉見是人皆得成就不可量、不可稱、不可思議福業之聚，當知是人則為以肩荷負如來無上菩提。何以故？妙生！若樂小法者，則著我見、眾生見、壽者見、更求趣見，是人若能讀誦受持此經，無有是處。
「妙生！所在之處若有此經，當知此處則是制底，一切世間天、人、阿蘇羅，所應恭敬，作禮圍繞，以諸香花供養其處。
「妙生！若有善男子、善女人，於此經典受持讀誦演說之時，或為人輕辱。何以故？妙生！當知是人於前世中造諸惡業，應墮惡道，由於現在得遭輕辱，此為善事，能盡惡業
【現代漢語翻譯】 現代漢語譯本：如果執著於事物而行佈施，就像人進入黑暗中，什麼也看不見。如果不住著於事物而行佈施，就像人有眼睛，在陽光照耀下，能看見各種各樣的顏色。所以，菩薩不應執著於事物而行佈施。 妙生（佛弟子名）！如果有善男子、善女人，能夠受持、讀誦這部經，併爲他人演說，這樣的人，佛以智慧之眼完全知曉和看見，他們將獲得無量的福德積聚。 妙生！如果有善男子、善女人，在早晨用恒河沙數那麼多的身體佈施，中午又用恒河沙數那麼多的身體佈施，晚上也用恒河沙數那麼多的身體佈施，這樣經過無量百千萬億劫，都用身體佈施。如果有人聽聞這部經典，不生譭謗，他的福德勝過前者，更何況是書寫、受持、讀誦，併爲他人解說。 妙生！這部經有不可思議、不可稱量、無邊的功德，如來是為發大乘心的人說，為發最上乘心的人說。如果有人能夠受持、讀誦，並廣泛地為他人宣說，如來完全知曉和看見這個人，他們都將成就不可量、不可稱、不可思議的福德積聚。應當知道，這個人就是以肩膀承擔著如來無上的菩提。為什麼呢？妙生！如果喜歡小乘佛法的人，就會執著於我見、眾生見、壽者見、更求趣見，這樣的人如果能讀誦受持這部經，是不可能的。 妙生！任何地方如果有這部經，應當知道這個地方就是佛塔（制底，佛塔的另一種稱呼），一切世間的天人、阿修羅（阿蘇羅，一種神道生物），都應當恭敬，作禮圍繞，用各種香花供養這個地方。 妙生！如果有善男子、善女人，在受持、讀誦、演說這部經典的時候，或者被人輕視侮辱。為什麼呢？妙生！應當知道這個人前世造作了各種惡業，本應墮入惡道，由於現在遭受輕視侮辱，這是好事，能夠消除惡業。
【English Translation】 English version: If one practices giving with attachment to things, it is like a person entering darkness, where nothing can be seen. If one practices giving without attachment to things, it is like a person with eyes, seeing all kinds of colors in the sunlight. Therefore, a Bodhisattva should practice giving without being attached to things. 'Subhuti (a disciple of the Buddha)! If there are good men or good women who can receive, uphold, recite this sutra, and explain it to others, the Buddha, with his wisdom eye, fully knows and sees such people, and they will accumulate immeasurable merits. 'Subhuti! If there are good men or good women who, in the early part of the day, give away as many bodies as there are sands in the Ganges River, and in the middle of the day, give away as many bodies as there are sands in the Ganges River, and in the latter part of the day, also give away as many bodies as there are sands in the Ganges River, and do so for countless hundreds of thousands of millions of kalpas, giving away their bodies. If someone hears this sutra and does not slander it, their merit surpasses the former. How much more so if they write, receive, uphold, recite, and explain it to others. 'Subhuti! This sutra has inconceivable, immeasurable, and boundless merits. The Tathagata speaks it for those who have set their minds on the Mahayana (Great Vehicle), and for those who have set their minds on the Supreme Vehicle. If someone can receive, uphold, recite, and widely explain it to others, the Tathagata fully knows and sees that these people will all achieve immeasurable, incalculable, and inconceivable accumulations of meritorious deeds. Know that such a person is carrying the Tathagata's unsurpassed Bodhi (enlightenment) on their shoulders. Why is this so? Subhuti! If one delights in the small Dharma, they will be attached to the view of self, the view of beings, the view of a life span, and the view of seeking further. It is impossible for such a person to be able to recite and uphold this sutra. 'Subhuti! Wherever this sutra is present, know that this place is a stupa (cetiya, another name for a stupa), and all beings in the world, including gods, humans, and Asuras (Asura, a type of divine being), should respectfully bow, circumambulate, and offer incense and flowers to that place. 'Subhuti! If there are good men or good women who, while receiving, upholding, reciting, and explaining this sutra, are subjected to contempt or insult, why is this so? Subhuti! Know that such a person has committed various evil deeds in their past lives and should have fallen into evil realms. Because they are now experiencing contempt and insult, this is a good thing, as it can exhaust their evil karma.'
，速至菩提故。
「妙生！我憶過去過無數劫，在然燈佛先，得值八十四億那庾多佛，悉皆供養承事，無違背者。若復有人，於後五百歲正法滅時，能於此經受持讀誦，解其義趣，廣為他說，所得功德，以前功德比此功德，百分不及一，千萬億分算分勢分比數分因分，乃至譬喻亦不能及。妙生！我若具說受持讀誦此經功德，或有人聞，心則狂亂，疑惑不信。妙生！當知是經不可思議，其受持者，應當希望不可思議所生福聚。」
複次，妙生白佛言：「世尊！若有發趣菩薩乘者。應云何住？云何修行？云何攝伏其心？」
佛告妙生：「若有發趣菩薩乘者，當生如是心：『我當度脫一切眾生，悉皆令入無餘涅槃。雖有如是無量眾生證於圓寂，而無有一眾生證圓寂者。』何以故？妙生！若菩薩有眾生想者，則不名菩薩。所以者何？妙生！實無有法可名發趣菩薩乘者。
「妙生！于汝意云何？如來於然燈佛所，頗有少法是所證不？」妙生言：「如來於然燈佛所，無法可證，而得菩提。」
佛言：「如是，如是！妙生！實無有法，如來於然燈佛所，有所證悟，得大菩提。若證法者，然燈佛則不與我授記：『摩納婆！汝于來世，當得作佛，號釋迦牟尼。』以無所得故，然燈佛與我授記，當得作佛，
【現代漢語翻譯】 現代漢語譯本：，迅速到達菩提之境。
『妙生！我回憶過去無數劫，在燃燈佛（Dipamkara Buddha）之前，曾遇到八十四億那由他（nayuta，數量單位，表示極大的數目）佛，全都供養侍奉，沒有違背的。如果有人，在後五百歲正法衰滅之時，能夠受持讀誦這部經，理解其中的意義，廣泛地為他人解說，所得到的功德，與之前的功德相比，百分之一都不到，千萬億分、算分、勢分、比數分、因分，乃至用譬喻都無法相比。妙生！我如果詳細地說受持讀誦這部經的功德，或許有人聽了，會心生狂亂，疑惑不信。妙生！應當知道這部經不可思議，受持這部經的人，應當希望不可思議所產生的福德聚集。』
接著，妙生（Subhuti）對佛說：『世尊！如果有發心趣向菩薩乘（Bodhisattva-yana）的人，應該如何安住？如何修行？如何攝伏自己的心？』
佛告訴妙生：『如果有發心趣向菩薩乘的人，應當生起這樣的心念：『我應當度脫一切眾生，使他們都進入無餘涅槃（nirvana）。雖然有如此無量的眾生證得圓寂，但實際上沒有一個眾生證得圓寂。』為什麼呢？妙生！如果菩薩有眾生之想，就不稱為菩薩。為什麼呢？妙生！實際上沒有一種法可以稱為發心趣向菩薩乘的人。
『妙生！你認為如何？如來（Tathagata）在燃燈佛那裡，難道有少許法是所證悟的嗎？』妙生說：『如來在燃燈佛那裡，沒有法可證悟，而得到了菩提（bodhi）。』
佛說：『是的，是的！妙生！實際上沒有一種法，如來在燃燈佛那裡，有所證悟，而得到大菩提。如果證得法，燃燈佛就不會給我授記：『摩納婆（Manava，青年婆羅門），你將來世，應當成佛，號釋迦牟尼（Sakyamuni）。』因為沒有所得，燃燈佛才給我授記，應當成佛，
【English Translation】 English version: , quickly reach Bodhi.
'Subhuti! I recall countless kalpas in the past, before Dipamkara Buddha, I encountered eighty-four billion nayutas (a unit of large number) of Buddhas, all of whom I served and made offerings to without any disobedience. If there is someone who, in the last five hundred years when the true Dharma is declining, can uphold, recite, understand the meaning of this sutra, and widely explain it to others, the merit they obtain, compared to the previous merit, is not even one percent, not even one in ten million billion, not even in calculation, power, comparison, numerical, or causal divisions, and not even by analogy. Subhuti! If I were to fully describe the merit of upholding and reciting this sutra, some might hear it and become confused, doubtful, and disbelieving. Subhuti! Know that this sutra is inconceivable, and those who uphold it should hope for the accumulation of inconceivable merit.'
Then, Subhuti said to the Buddha, 'World Honored One! If there are those who aspire to the Bodhisattva-yana (Bodhisattva vehicle), how should they abide? How should they practice? How should they subdue their minds?'
The Buddha told Subhuti, 'If there are those who aspire to the Bodhisattva-yana, they should generate this thought: 「I shall liberate all sentient beings, and cause them all to enter into nirvana without remainder. Although there are countless sentient beings who attain parinirvana, in reality, there is not a single sentient being who attains parinirvana.」 Why is that? Subhuti! If a Bodhisattva has the thought of sentient beings, they are not called a Bodhisattva. Why is that? Subhuti! In reality, there is no dharma that can be called one who aspires to the Bodhisattva-yana.'
'Subhuti! What do you think? Did the Tathagata (Thus Come One) at Dipamkara Buddha's place, have any dharma that was attained?' Subhuti said, 'The Tathagata at Dipamkara Buddha's place, had no dharma to attain, and yet attained Bodhi.'
The Buddha said, 'So it is, so it is! Subhuti! In reality, there is no dharma that the Tathagata at Dipamkara Buddha's place, attained, and thus attained great Bodhi. If there was a dharma attained, Dipamkara Buddha would not have given me the prediction: 「Manava (young Brahmin), in the future, you shall become a Buddha, named Sakyamuni.」 Because there was nothing attained, Dipamkara Buddha gave me the prediction that I would become a Buddha,
號釋迦牟尼。何以故？妙生！言如來者，即是實性真如之異名也。
「妙生！若言：『如來證得無上正等覺。』者，是為妄語。何以故？實無有法，如來證得無上正覺。妙生！如來所得正覺之法，此即非實非虛。是故佛說：『一切法者，即是佛法。』妙生！一切法、一切法者，如來說為非法，是故如來說一切法者，即是佛法。
「妙生！譬如丈夫，其身長大。」
妙生言：「世尊！如來說為大身者，即說為非身，是名大身。」
佛告妙生：「如是，如是！若菩薩作是語：『我當度眾生令寂滅。』者，則不名菩薩。妙生！頗有少法名菩薩不？」答言：「不爾，世尊！」
「妙生！是故如來說：『一切法無我、無眾生、無壽者、無更求趣。』
「妙生！若有菩薩言：『我當成就佛土嚴勝、佛土嚴勝。』者，如來說為非是嚴勝，是故如來說為嚴勝。妙生！若有信解一切法無性、一切法無性者，如來說名真是菩薩、菩薩。
「妙生！于汝意云何？如來有肉眼不？」妙生言：「如是，世尊！如來有肉眼。」
「如來有天眼不？」「如是，世尊！如來有天眼。」
「如來有慧眼不？」「如是，世尊！如來有慧眼。」
「如來有法眼不？」「如是，世尊！如來有法眼
【現代漢語翻譯】 現代漢語譯本： 被稱為釋迦牟尼（Sakyamuni）。為什麼呢？妙生（Myosheng）！所說的『如來』，實際上是實性真如（Tathata）的另一個名稱。
『妙生！如果有人說：『如來證得了無上正等覺（Anuttara-samyak-sambodhi）。』，那就是妄語。為什麼呢？實際上沒有一種法，是如來證得無上正覺的。妙生！如來所證得的正覺之法，既不是真實的也不是虛假的。所以佛說：『一切法，就是佛法。』妙生！一切法、一切法，如來說為非法，所以如來說一切法，就是佛法。
『妙生！譬如一個男子，他的身體很長大。』
妙生說：『世尊！如來說的大身，實際上說的是非身，這才是所謂的大身。』
佛告訴妙生：『是的，是的！如果菩薩說：『我應當度化眾生讓他們寂滅。』，那就不配稱為菩薩。妙生！有沒有一種法可以稱為菩薩呢？』妙生回答說：『沒有，世尊！』
『妙生！所以如來說：『一切法無我、無眾生、無壽者、無更求趣。』
『妙生！如果有菩薩說：『我應當成就佛土的莊嚴殊勝，佛土的莊嚴殊勝。』，如來說這不是真正的莊嚴殊勝，所以如來說為莊嚴殊勝。妙生！如果有人相信並理解一切法無自性、一切法無自性，如來說這個人才是真正的菩薩、菩薩。
『妙生！你認為如何？如來有肉眼嗎？』妙生說：『是的，世尊！如來有肉眼。』
『如來有天眼嗎？』『是的，世尊！如來有天眼。』
『如來有慧眼嗎？』『是的，世尊！如來有慧眼。』
『如來有法眼嗎？』『是的，世尊！如來有法眼。』
【English Translation】 English version: is called Sakyamuni. Why is that? Myosheng! What is called 'Tathagata' is actually another name for the true nature of Suchness (Tathata).
'Myosheng! If someone says: 'The Tathagata has attained Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment),' that is a false statement. Why is that? In reality, there is no dharma that the Tathagata has attained as Supreme Perfect Enlightenment. Myosheng! The dharma of enlightenment that the Tathagata has attained is neither real nor unreal. Therefore, the Buddha said: 'All dharmas are the Buddha-dharma.' Myosheng! All dharmas, all dharmas, the Tathagata says are non-dharmas, therefore the Tathagata says all dharmas are the Buddha-dharma.
'Myosheng! For example, a man whose body is very large.'
Myosheng said: 'World Honored One! The great body that the Tathagata speaks of is actually a non-body, and that is what is called a great body.'
The Buddha told Myosheng: 'That is so, that is so! If a Bodhisattva says: 'I shall liberate all sentient beings into Nirvana,' then that one is not worthy of being called a Bodhisattva. Myosheng! Is there any dharma that can be called a Bodhisattva?' Myosheng replied: 'No, World Honored One!'
'Myosheng! Therefore, the Tathagata says: 'All dharmas are without self, without sentient beings, without a life span, and without further seeking.'
'Myosheng! If a Bodhisattva says: 'I shall accomplish the adornment and magnificence of the Buddha-land, the adornment and magnificence of the Buddha-land,' the Tathagata says that this is not true adornment and magnificence, therefore the Tathagata says it is adornment and magnificence. Myosheng! If someone believes and understands that all dharmas are without self-nature, all dharmas are without self-nature, the Tathagata says that this person is a true Bodhisattva, a Bodhisattva.'
'Myosheng! What do you think? Does the Tathagata have a physical eye?' Myosheng said: 'Yes, World Honored One! The Tathagata has a physical eye.'
'Does the Tathagata have a heavenly eye?' 'Yes, World Honored One! The Tathagata has a heavenly eye.'
'Does the Tathagata have a wisdom eye?' 'Yes, World Honored One! The Tathagata has a wisdom eye.'
'Does the Tathagata have a dharma eye?' 'Yes, World Honored One! The Tathagata has a dharma eye.'
。」
「如來有佛眼不？」「如是，世尊！如來有佛眼。」
「妙生！于汝意云何？如弶伽河中所有沙數，復有如是沙等弶伽河，隨諸河沙，有爾所世界，是為多不？」妙生言：「甚多，世尊！」
「妙生！此世界中所有眾生，種種性行，其心流轉，我悉了知。何以故？妙生！心陀羅尼者，如來說為無持，由無持故，心遂流轉。何以故？妙生！過去心不可得，未來心不可得，現在心不可得。
「妙生。于汝意云何？若人以滿三千大千世界七寶佈施，是人得福多不？」妙生言：「甚多，世尊！」
「妙生！若此福聚是福聚者，如來則不說為福聚、福聚。
「妙生！于汝意云何？可以色身圓滿觀如來不？」「不爾，世尊！不應以色身圓滿觀于如來。何以故？色身圓滿、色身圓滿者，如來說非圓滿，是故名為色身圓滿。」
「妙生！可以具相觀如來不？」「不爾，世尊！不應以具相觀于如來。何以故？諸具相者，如來說非具相，是故如來說名具相。」
「妙生！于汝意云何？如來作是念：『我說法。』耶？汝勿作是見。若言：『如來有所說法。』者，則為謗我。何以故？言說法、說法者，無法可說，是名說法。」
妙生白佛言：「世尊！于當來世，頗有眾生，聞說
【現代漢語翻譯】 現代漢語譯本 『如來有佛眼嗎？』『是的，世尊！如來有佛眼。』 『妙生！你認為如何？如果恒河中有如沙子般多的沙粒，又有如這些沙粒數量的恒河，隨著每條河的沙子，有如此多的世界，這算多嗎？』妙生說：『非常多，世尊！』 『妙生！這些世界中所有眾生，他們的各種習性和行為，他們的心念流轉，我完全知曉。為什麼呢？妙生！心陀羅尼（心之總持）這種東西，如來說它是無所執持的，因為無所執持，心才得以流轉。為什麼呢？妙生！過去的心不可得，未來的心不可得，現在的心也不可得。』 『妙生，你認為如何？如果有人用充滿三千大千世界的七寶來佈施，這個人得到的福報多嗎？』妙生說：『非常多，世尊！』 『妙生！如果這福聚是真實的福聚，如來就不會說它是福聚、福聚了。』 『妙生！你認為可以用圓滿的色身來觀察如來嗎？』『不，世尊！不應該用圓滿的色身來觀察如來。為什麼呢？色身圓滿、色身圓滿，如來說它不是圓滿，所以才稱為色身圓滿。』 『妙生！可以用具足的相貌來觀察如來嗎？』『不，世尊！不應該用具足的相貌來觀察如來。為什麼呢？那些具足的相貌，如來說它們不是具足的相貌，所以如來說名為具足相貌。』 『妙生！你認為如何？如來會這樣想：『我在說法。』嗎？你不要這樣認為。如果說：『如來有所說法。』，那就是誹謗我。為什麼呢？說說法、說法，其實是無任何法可說，這才是真正的說法。』 妙生對佛說：『世尊！在未來的世代，會有眾生，聽到這樣的說法，
【English Translation】 English version 'Does the Tathagata have a Buddha eye?' 'Yes, World Honored One! The Tathagata has a Buddha eye.' 'Subhuti, what do you think? If there were as many grains of sand in the Ganges River as there are, and then as many Ganges Rivers as there are grains of sand, and with each grain of sand in each river, there were that many worlds, would that be many?' Subhuti said, 'Very many, World Honored One!' 'Subhuti, all the various natures and behaviors of all beings in these worlds, and the flow of their minds, I fully understand. Why is that? Subhuti, the mind dharani (the total holding of the mind), the Tathagata says it is without holding, and because of this lack of holding, the mind flows. Why is that? Subhuti, the past mind cannot be obtained, the future mind cannot be obtained, and the present mind cannot be obtained.' 'Subhuti, what do you think? If someone were to give away the seven treasures filling the three thousand great thousand worlds, would that person gain much merit?' Subhuti said, 'Very much, World Honored One!' 'Subhuti, if this accumulation of merit were a true accumulation of merit, the Tathagata would not call it an accumulation of merit, an accumulation of merit.' 'Subhuti, what do you think? Can the Tathagata be observed by a perfect physical body?' 'No, World Honored One! The Tathagata should not be observed by a perfect physical body. Why is that? A perfect physical body, a perfect physical body, the Tathagata says it is not perfect, therefore it is called a perfect physical body.' 'Subhuti, can the Tathagata be observed by complete characteristics?' 'No, World Honored One! The Tathagata should not be observed by complete characteristics. Why is that? Those complete characteristics, the Tathagata says they are not complete characteristics, therefore the Tathagata calls them complete characteristics.' 'Subhuti, what do you think? Does the Tathagata have this thought: 'I am teaching the Dharma?' You should not think this way. If you say, 'The Tathagata has something to teach,' that is slandering me. Why is that? Saying teaching the Dharma, teaching the Dharma, there is actually no Dharma to be taught, this is the true teaching of the Dharma.' Subhuti said to the Buddha, 'World Honored One! In future generations, will there be beings who, upon hearing such teachings,
是經，生信心不？」
佛告妙生：「有生信者，彼非眾生，非非眾生。何以故？眾生、眾生者，如來說非眾生，是名眾生。
「妙生！于汝意云何？佛得無上正等覺時，頗有少法所證不？」妙生言：「實無有法是佛所證。」
佛告妙生：「如是，如是！此中無有少法可得，故名無上正等菩提。妙生！是法平等，無有高下，故名無上正等菩提。以無我、無眾生、無壽者、無更求趣性，其性平等，故名無上正等菩提。一切善法皆正覺了，故名無上正等正覺。妙生！善法者，如來說為非法，故名善法。
「妙生！若三千大千世界中，所有諸妙高山王，如是等七寶聚，有人持用佈施。若復有人，於此經中，乃至一四句頌，若自受持，及為他說。以前福聚比此福聚，假令分此以為百分，彼亦不能及一分，或千分億分算分勢分數分因分，乃至譬喻亦不能及一。
「妙生！于汝意云何？如來度眾生不？汝莫作是見：『如來度眾生。』何以故？曾無有一眾生是如來度者。若有眾生是如來度者，如來則有我見、眾生見、壽者見、更求趣見。妙生！我等執者，如來說為非執，而諸愚夫妄為此執。妙生！愚夫眾生，如來說為非生，故名愚夫眾生。
「妙生！于汝意云何？應以具相觀如來不？」「不爾，
【現代漢語翻譯】 現代漢語譯本：『這部經，能生起信心嗎？』 佛陀告訴妙生：『有生起信心的人，他們既不是眾生，也不是非眾生。為什麼呢？因為所謂的眾生，如來說他們不是真正的眾生，只是名為眾生。』 『妙生！你認為如何？佛陀證得無上正等覺時，是否有少許法是所證得的呢？』妙生回答說：『實際上沒有任何法是佛陀所證得的。』 佛陀告訴妙生：『是的，是的！這裡沒有任何少許的法可以獲得，所以稱為無上正等菩提（anuttara-samyak-sambodhi，無上正等覺）。妙生！此法是平等的，沒有高下之分，所以稱為無上正等菩提。因為它無我（anatman），無眾生（sattva），無壽者（jiva），無更求趣性，其性平等，所以稱為無上正等菩提。一切善法都已正確覺悟，所以稱為無上正等正覺。妙生！所謂的善法，如來說它們不是真正的法，所以稱為善法。』 『妙生！如果三千大千世界中，所有像妙高山王（Sumeru，須彌山）一樣的七寶堆積，有人拿來佈施。如果另有人，從這部經中，哪怕只受持一四句偈，或者為他人解說。以前者的福德和後者的福德相比，即使把前者分成一百份，後者也遠遠超過一份，或者千分、億分、算分、勢分數分、因分，甚至用譬喻也無法比擬。』 『妙生！你認為如何？如來度化眾生嗎？你不要這樣認為：『如來度化眾生。』為什麼呢？因為從來沒有一個眾生是被如來度化的。如果有眾生是被如來度化的，如來就有了我見（atman-drsti）、眾生見（sattva-drsti）、壽者見（jiva-drsti）、更求趣見。妙生！我們所執著的，如來說那不是執著，而那些愚癡的人卻妄自執著。妙生！所謂的愚癡眾生，如來說他們不是真正的眾生，所以稱為愚癡眾生。』 『妙生！你認為如何？應該以具足相貌來觀察如來嗎？』『不應該，
【English Translation】 English version: 『Is this sutra, does it generate faith?』 The Buddha told Myosheng: 『Those who generate faith, they are neither sentient beings nor non-sentient beings. Why? Because what is called sentient beings, the Tathagata says they are not truly sentient beings, they are merely named sentient beings.』 『Myosheng! What do you think? When the Buddha attained Anuttara-samyak-sambodhi (unexcelled complete enlightenment), was there any dharma that was attained?』 Myosheng replied: 『In reality, there is no dharma that the Buddha attained.』 The Buddha told Myosheng: 『So it is, so it is! There is not a single dharma to be obtained here, therefore it is called Anuttara-samyak-sambodhi. Myosheng! This dharma is equal, without high or low, therefore it is called Anuttara-samyak-sambodhi. Because it is without self (anatman), without sentient beings (sattva), without a life span (jiva), without seeking further, its nature is equal, therefore it is called Anuttara-samyak-sambodhi. All good dharmas are correctly awakened, therefore it is called Anuttara-samyak-sambodhi. Myosheng! What is called good dharma, the Tathagata says they are not truly dharma, therefore they are called good dharma.』 『Myosheng! If in the three thousand great thousand worlds, all the seven treasures piled up like Mount Sumeru (Sumeru, the king of mountains), and someone used them for giving. If another person, from this sutra, even just upholds one four-line verse, or explains it to others. Comparing the former merit with the latter merit, even if the former is divided into one hundred parts, the latter far exceeds one part, or a thousandth, a millionth, a counting part, a force part, a cause part, even using metaphors cannot compare.』 『Myosheng! What do you think? Does the Tathagata liberate sentient beings? You should not think like this: 『The Tathagata liberates sentient beings.』 Why? Because there has never been a sentient being that is liberated by the Tathagata. If there were sentient beings liberated by the Tathagata, the Tathagata would have a self-view (atman-drsti), a sentient being view (sattva-drsti), a life span view (jiva-drsti), and a seeking further view. Myosheng! What we are attached to, the Tathagata says that is not attachment, but those foolish people falsely cling to it. Myosheng! What is called foolish sentient beings, the Tathagata says they are not truly sentient beings, therefore they are called foolish sentient beings.』 『Myosheng! What do you think? Should the Tathagata be viewed by his complete marks?』 『No,
世尊！不應以具相觀于如來。」
「妙生！若以具相觀如來者，轉輪聖王應是如來，是故不應以具相觀于如來，應以諸相非相觀于如來。」
爾時，世尊而說頌曰：
「若以色見我， 以音聲求我， 是人起邪觀， 不能當見我。 應觀佛法性， 即導師法身， 法性非所識， 故彼不能了。
「妙生！『諸有發趣菩薩乘者，其所有法是斷滅不？』汝莫作是見。何以故？趣菩薩乘者，其法不失。
「妙生！若有男子、女人，以滿弶伽河沙世界七寶佈施。若復有人，于無我理、不生法中，得忍解者，所生福聚，極多於彼無量無數。
「妙生！菩薩不應取其福聚。」妙生言：「菩薩豈不取福聚耶？」
佛告妙生：「是應正取，不應越取，是故說取。
「妙生！如有說言：『如來若來若去、若坐若臥。』者，是人不解我所說義。何以故？妙生！都無去來，故名如來。
「妙生！若有男子、女人，以三千大千世界土地碎為墨塵。妙生！于汝意云何？是極微聚，寧為多不？」妙生言：「甚多，世尊！何以故？若聚性是實者，如來不說為極微聚極微聚。何以故？極微聚者，世尊說為非極微聚，故名極微聚。世尊！如來所說三千大千世界，說為非世界，故名三千
【現代漢語翻譯】 現代漢語譯本： 「世尊！不應該通過外在的形相來觀察如來（Tathagata，佛的稱號）。」
「妙生（Miao Sheng，菩薩名）！如果通過外在的形相來觀察如來，那麼轉輪聖王（Chakravartin，擁有統治世界的理想君主）也應該被認為是如來。因此，不應該通過外在的形相來觀察如來，而應該通過觀察諸相的非相（即超越一切表象的實相）來觀察如來。」
這時，世尊說了偈頌：
『如果通過外在的色相來看我， 通過聲音來尋求我， 這個人會產生錯誤的見解， 不能真正見到我。 應該觀察佛法的本性， 那就是導師的法身（Dharmakaya，佛的真身）， 法性不是可以通過感官認識的， 所以他們不能理解。』
「妙生！『那些發願進入菩薩乘（Bodhisattva-yana，追求成佛的道路）的人，他們所修的法會斷滅嗎？』你不要這樣認為。為什麼呢？因為進入菩薩乘的人，他們所修的法不會消失。」
「妙生！如果有男子或女人，用裝滿恒河沙數世界的七寶（七種珍寶）來佈施。如果另有人，對於無我（anatman，沒有永恒不變的自我）的道理、不生法（anutpada-dharma，不生不滅的真理）能夠忍可理解，那麼他所產生的福德，比前者多出無量無數倍。」
「妙生！菩薩不應該執著于福德的積累。」妙生說：「菩薩難道不應該積累福德嗎？」
佛告訴妙生：「應該正確地積累福德，但不應該執著于福德，所以說要積累。」
「妙生！如果有人說：『如來有來有去，有坐有臥。』這個人不理解我所說的含義。為什麼呢？妙生！如來根本沒有來去，所以稱為如來。」
「妙生！如果有男子或女人，把三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個大世界）的土地都磨成墨塵。妙生！你認為怎麼樣？這些極微小的塵埃，是多還是不多？」妙生說：「非常多，世尊！為什麼呢？如果這些塵埃的自性是真實的，如來就不會說它們是極微小的塵埃。為什麼呢？世尊說極微小的塵埃不是真正的極微塵埃，所以才稱為極微塵埃。世尊！如來說的三千大千世界，也說它不是真正的世界，所以才稱為三千大千世界。」
【English Translation】 English version: 『World-Honored One! One should not observe the Tathagata (Buddha's title) by means of physical characteristics.』
『Miao Sheng (Miao Sheng, name of a Bodhisattva)! If one were to observe the Tathagata by means of physical characteristics, then a Chakravartin (ideal universal ruler) should also be considered a Tathagata. Therefore, one should not observe the Tathagata by means of physical characteristics, but should observe the Tathagata by observing the non-characteristics of all characteristics (i.e., the true reality beyond all appearances).』
At that time, the World-Honored One spoke in verse:
『If one sees me by form, And seeks me by sound, That person has wrong views, And cannot truly see me. One should observe the nature of the Dharma, Which is the Dharmakaya (Buddha's true body) of the guide, The nature of Dharma is not knowable by the senses, Therefore, they cannot understand.』
『Miao Sheng! 『Those who have set forth on the Bodhisattva-yana (path to Buddhahood), will their practices be annihilated?』 You should not hold such a view. Why? Because those who have set forth on the Bodhisattva-yana, their practices will not be lost.』
『Miao Sheng! If there is a man or woman who gives as alms the seven treasures (seven kinds of precious gems) filling as many worlds as there are sands in the Ganges River. If another person, for the principle of no-self (anatman, no permanent self), and the unarisen dharma (anutpada-dharma, the truth of non-arising and non-ceasing), can gain acceptance and understanding, then the merit they generate is immeasurably greater than the former.』
『Miao Sheng! A Bodhisattva should not be attached to the accumulation of merit.』 Miao Sheng said, 『Should a Bodhisattva not accumulate merit?』
The Buddha told Miao Sheng, 『One should accumulate merit correctly, but one should not be attached to merit, therefore it is said to accumulate.』
『Miao Sheng! If someone says, 『The Tathagata comes and goes, sits and lies down,』 that person does not understand the meaning of what I have said. Why? Miao Sheng! The Tathagata has no coming or going at all, therefore is called Tathagata.』
『Miao Sheng! If there is a man or woman who grinds the land of the Trisahasra-Mahasahasra-lokadhatu (a great world in Buddhist cosmology) into ink dust. Miao Sheng! What do you think? Are these extremely fine dust particles many or not many?』 Miao Sheng said, 『Very many, World-Honored One! Why? If the nature of these dust particles were real, the Tathagata would not say that they are extremely fine dust particles. Why? The World-Honored One said that extremely fine dust particles are not truly extremely fine dust particles, therefore they are called extremely fine dust particles. World-Honored One! The Trisahasra-Mahasahasra-lokadhatu that the Tathagata speaks of, is also said not to be a real world, therefore it is called Trisahasra-Mahasahasra-lokadhatu.』
大千世界。何以故？若世界實有，如來則有聚執。佛說聚執者，說為非聚執，是故說為聚執。」
「妙生！此聚執者，是世言論，然其體性，實無可說，但是愚夫異生之所妄執。
「妙生！如有說云：『佛說我見、眾生見、壽者見、更求趣見。』者，是為正說為不正耶？」妙生言：「不爾，世尊！何以故？若有我見如來說者，即是非見，故名我見。」
「妙生！諸有發趣菩薩乘者，於一切法，應如是知，如是見，如是解。如是解者，乃至法想亦無所住。何以故？妙生！法想、法想者，如來說為非想，故名法想、法想。
「妙生！若有人以滿無量無數世界七寶，持用佈施。若復有人，能於此經，乃至受持讀誦四句伽他，令其通利，廣為他人正說其義，以是因緣所生福聚，極多於彼無量無數。云何正說？無法可說，是名正說。」
爾時，世尊說伽他曰：
「一切有為法， 如星、翳、燈、幻， 露、泡、夢、電、云， 應作如是觀。」
爾時，薄伽梵說是經已，具壽妙生，及諸菩薩摩訶薩、苾芻、苾芻尼、鄔波索迦、鄔波斯迦，一切世間天、人、阿蘇羅等，皆大歡喜，信受奉行。
佛說能斷金剛般若波羅蜜多經
【現代漢語翻譯】 現代漢語譯本：『大千世界』（指廣闊無垠的宇宙）。為什麼這樣說呢？如果世界真的實有，如來（佛的稱號）就會有執著。佛所說的『執著』，其實是指『非執著』，所以才稱為『執著』。 『妙生』（佛的弟子名）！這種『執著』，是世俗的言論，但它的本質，實際上是無法用語言描述的，只是愚昧無知的凡夫俗子妄加執著。 『妙生』！如果有人說：『佛說有我見（執著于自我的見解）、眾生見（執著于眾生的見解）、壽者見（執著于壽命的見解）、更求趣見（執著于追求輪迴的見解）。』這樣說是正確的還是不正確的呢？」妙生回答說：「不正確，世尊！為什麼呢？如果如來說有我見，那它就不是真正的見解，所以才稱為我見。」 『妙生』！所有發願修行菩薩乘（大乘佛教）的人，對於一切法（世間萬物），都應該這樣認知，這樣看待，這樣理解。這樣理解的人，甚至連『法』的觀念也不應執著。為什麼呢？『妙生』！所謂的『法想』（對法的執著），如來說它不是真正的『想』，所以才稱為『法想』。 『妙生』！如果有人用充滿無量無數世界的七寶（珍貴的寶物）來佈施。如果另有人，能夠受持這部經，甚至只是讀誦其中的四句偈語，並能理解通透，廣泛地為他人正確地講解其中的含義，那麼由此產生的福德，遠遠超過前者用無量無數七寶佈施的福德。怎樣才是正確的講解呢？就是說沒有固定的說法，這才是正確的講解。 這時，世尊說了偈語： 『一切有為法（由因緣和合而生的事物），如同星辰、眼翳、燈火、幻術，露珠、水泡、夢境、閃電、雲彩，都應該這樣看待。』 這時，薄伽梵（佛的尊號）說完這部經后，具壽妙生（佛的弟子名），以及各位菩薩摩訶薩（大菩薩）、比丘（出家男眾）、比丘尼（出家女眾）、鄔波索迦（在家男眾）、鄔波斯迦（在家女眾），以及一切世間的天人、阿修羅（非天神）等，都非常歡喜，信受奉行。 佛說能斷金剛般若波羅蜜多經（《金剛經》的完整名稱）
【English Translation】 English version: 'The great chiliocosm (referring to the vast universe). Why is that? If the world were truly existent, the Tathagata (an epithet of the Buddha) would have attachment. What the Buddha calls 'attachment' is actually 'non-attachment,' hence it is called 'attachment.' 'Subhuti (a disciple of the Buddha)! This 'attachment' is worldly discourse, but its essence is actually indescribable; it is merely the false attachment of ignorant ordinary beings. 'Subhuti! If someone were to say, 'The Buddha speaks of self-view (attachment to the view of self), sentient being view (attachment to the view of sentient beings), life-span view (attachment to the view of a life span), and the view of seeking further existence (attachment to the view of seeking rebirth).' Would that be correct or incorrect?' Subhuti replied, 'Incorrect, World Honored One! Why? If the Tathagata were to speak of self-view, it would not be a true view, hence it is called self-view.' 'Subhuti! All those who aspire to the Bodhisattva path (Mahayana Buddhism) should understand, perceive, and comprehend all dharmas (all things in the world) in this way. Those who comprehend in this way should not even cling to the concept of 'dharma.' Why? 'Subhuti! The so-called 'dharma-thought' (attachment to the concept of dharma), the Tathagata says it is not a true 'thought,' hence it is called 'dharma-thought.' 'Subhuti! If someone were to give alms with the seven treasures (precious jewels) filling countless worlds, and if another person were to receive and uphold this sutra, even just reciting four lines of a verse, and understand it thoroughly, and widely and correctly explain its meaning to others, then the merit generated from this would far exceed the merit of the former who gave alms with countless treasures. How is it correct to explain? It is to say that there is no fixed way to explain, that is the correct explanation.' At that time, the World Honored One spoke a verse: 'All conditioned dharmas (things that arise from causes and conditions) are like stars, cataracts, lamps, illusions, dewdrops, bubbles, dreams, lightning, and clouds; they should be viewed in this way.' At that time, after the Bhagavan (an epithet of the Buddha) finished speaking this sutra, the Venerable Subhuti (a disciple of the Buddha), and all the Bodhisattva Mahasattvas (great Bodhisattvas), Bhikshus (monks), Bhikshunis (nuns), Upasakas (laymen), Upasikas (laywomen), and all the beings in the world, including gods, humans, and Asuras (demigods), were all greatly delighted, believed, accepted, and practiced it. The Sutra of the Perfection of Wisdom that Cuts Like a Vajra (the full name of the 'Diamond Sutra')