T85n2732_梁朝傅大士頌金剛經

大正藏第 85 冊 No. 2732 梁朝傅大士頌金剛經

No. 2732 [cf. No. 235]

梁朝傅大士頌金剛經序

金剛經歌者。梁朝時傅大士之所作也。武帝初請志公講經。志公對曰。自有傅大士善解講之。帝問。此人今在何處。志公對曰。見在魚行。於時即照大士入內。帝問。大士欲請大士講金剛經。要何高坐。大士對曰。不用高坐。只須一具柏板。大士得板。即唱經歌四十九頌終而便去。志公問武帝曰。識此人不。帝言不識。志公告帝曰。此是彌勒菩薩分身。下來助帝楊化。武帝忽聞情大驚訝。深加珍仰因題此頌。于荊州寺四層閣上至今現在。夫金剛經者。聖教玄關深奧難測。諸佛莫不皆由此生。雖文疏精研浩汗難究。豈若慈頌顯然目前。遂使修行者不動足而登金剛寶山。諦信者寂滅識而超于涅槃彼岸故書。其文廣博無窮。凡四十九篇烈之。於後所謂惠日流空照如來之凈土禪刀入手破生死之魔軍。既人法雙祛俱遣快哉。斯義何以加焉。有一智者不顯姓名。資楊五首以申助也。其層閣既被焚燒。恐文隋墮。聊請人賢於此閣見本請垂楷定。

若有人持誦金剛般若波羅蜜經。先須至心念凈口業真言。然後啟請八金剛四菩薩名號。所在之處常當擁護。

凈

【現代漢語翻譯】 現代漢語譯本： 《金剛經歌》，是梁朝時傅大士（Bodhisattva Fu，一位著名的佛教人物）所作。梁武帝（Emperor Wu of Liang）最初請志公（Master Zhi，一位禪宗大師）講解佛經。志公回答說：『有傅大士善於講解。』武帝問：『此人現在何處？』志公回答說：『正在魚市。』當時就召傅大士入宮。武帝問：『想請大士講解《金剛經》，需要什麼高座？』大士回答說：『不用高座，只需一塊柏木板。』大士得到木板，就唱誦《金剛經歌》四十九頌完畢后便離去。志公問武帝說：『認識此人嗎？』武帝說不認識。志公告訴武帝說：『此是彌勒菩薩（Maitreya Bodhisattva，未來佛）分身，下來幫助您弘揚教化。』武帝聽聞后非常驚訝，深深地敬重，因此題寫此頌。在荊州寺四層閣上至今仍然存在。 《金剛經》這部經書，是聖教的玄妙關竅，深奧難以測度。諸佛（Buddhas）沒有不是由此而生的。即使文字疏解精深，也浩瀚難以窮盡，哪裡比得上慈悲的頌歌顯現在眼前呢？於是使得修行者不用動腳就能登上金剛寶山。真正相信的人寂滅意識而超脫于涅槃（Nirvana，佛教的最高境界）的彼岸。所以書寫它的文字廣博無窮，總共有四十九篇排列在後面。所謂惠日流空，照耀如來（Tathagata，佛的稱號）的凈土；禪刀入手，破除生死輪迴的魔軍。既然人法雙雙去除，都捨棄了，真是痛快啊。這樣的意義還能再增加什麼呢？有一位智者不顯露姓名，資助楊五首詩來申明輔助。因為層閣已經被焚燒，恐怕文字散落，姑且請人賢士在此閣樓見到原本，請您加以校正。 若有人持誦《金剛般若波羅蜜經》（Vajracchedika Prajnaparamita Sutra，金剛經的完整名稱），首先必須至誠唸誦凈口業真言（mantra to purify speech），然後啟請八金剛（Eight Vajras，八位金剛護法）和四菩薩（Four Bodhisattvas，四大菩薩）的名號，（他們）所在之處常常應當擁護。 凈

【English Translation】 English version: The 『Song of the Diamond Sutra』 was composed by Bodhisattva Fu of the Liang Dynasty. Emperor Wu of Liang initially requested Master Zhi to explain the scriptures. Master Zhi replied, 『Fu Dashi is skilled at explaining it.』 The Emperor asked, 『Where is this person now?』 Master Zhi replied, 『He is in the fish market.』 At that time, Fu Dashi was summoned to the palace. The Emperor asked, 『If I want to invite Dashi to explain the Diamond Sutra (Vajracchedika Prajnaparamita Sutra), what kind of high seat is needed?』 Dashi replied, 『No high seat is needed, just a cypress board.』 Dashi obtained the board and chanted the forty-nine verses of the 『Song of the Diamond Sutra,』 and then left. Zhi Gong asked Emperor Wu, 『Do you recognize this person?』 The Emperor said he did not. Zhi Gong told the Emperor, 『This is an incarnation of Maitreya Bodhisattva (the future Buddha), come down to help you promote enlightenment.』 Emperor Wu was greatly surprised upon hearing this and deeply revered him, so he inscribed this song. It still exists today in the four-story pavilion of Jingzhou Temple. The Diamond Sutra is the mysterious gateway of the sacred teachings, profound and difficult to fathom. All Buddhas (enlightened beings) are born from it. Even if the textual commentaries are profound, they are vast and difficult to exhaust. How can they compare to the compassionate songs that appear before our eyes? Thus, it enables practitioners to ascend the Diamond Mountain without moving their feet. Those who truly believe extinguish consciousness and transcend to the other shore of Nirvana (the ultimate state of enlightenment). Therefore, the text is vast and infinite, with a total of forty-nine chapters arranged at the end. The so-called 『sun of wisdom flows in the sky, illuminating the pure land of the Tathagata (title of the Buddha); the Zen knife in hand, destroying the demonic army of birth and death.』 Since both person and Dharma are removed and discarded, how delightful! What more can be added to this meaning? A wise person, who does not reveal his name, sponsored five poems to express his assistance. Because the pavilion has been burned, fearing that the text would be lost, I would like to ask a virtuous person to see the original in this pavilion and please correct it. If someone recites the Diamond Prajnaparamita Sutra, they must first sincerely recite the mantra to purify speech, and then invoke the names of the Eight Vajras (eight diamond protectors) and the Four Bodhisattvas (four great Bodhisattvas), who should always protect the places where they are. Pure

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口業真言

唵修利修利摩訶修利修修利莎婆訶

虛空菩薩普供養真言

唵誐誐曩三婆縛襪曰羅斛

云何梵。云何得長壽。金剛不壞身。復以何因緣。得大堅固力。云何於此經。究竟到彼岸。愿佛開微蜜。廣為眾生說。

發願文

稽首三界尊　　十方無量佛 　我今發弘願　　持此金剛經 　上報四重恩　　下濟三塗苦 　若有見聞者　　悉發菩提心 　盡此一報身　　同生極樂國 　奉請八金剛

第一奉請青除災金剛。第二奉請辟毒金剛。第三奉請黃隨求金剛。第四奉請白凈水金剛。第五奉請赤聲金剛。第六奉請定除災金剛。第七奉請紫賢金剛。第八奉請大神金剛。

第一奉請金剛罥菩薩。第二奉請金剛索菩薩。第三奉請金剛愛菩薩。第四奉請金剛語菩薩。

金剛般若波羅蜜經

法會因由分第一

如來涅槃曰。

娑羅雙樹間　　阿難沒憂海　　悲慟不能前 　優婆初請問　　經首立何言　　佛教如是著 　萬代古今傳

如是我聞。一時佛在舍衛國祇樹給孤獨園。與大比丘眾千二百五十人俱。爾時世尊。食時著衣持缽入舍衛大城乞食。于其城中次第乞已。還至本處。飯食訖。收衣缽洗足已敷座而坐。

善現起請分第二

時長

【現代漢語翻譯】 現代漢語譯本 口業真言

唵 修利 修利 摩訶修利 修修利 莎婆訶

虛空菩薩普供養真言

唵 誐誐曩 三婆縛 襪曰羅 斛

云何梵？云何得長壽，金剛不壞身？復以何因緣，得大堅固力？云何於此經，究竟到彼岸？愿佛開微蜜，廣為眾生說。

發願文

稽首三界尊，十方無量佛。 我今發弘願，持此金剛經。 上報四重恩，下濟三塗苦。 若有見聞者，悉發菩提心。 盡此一報身，同生極樂國。 奉請八金剛

第一奉請青除災金剛。第二奉請辟毒金剛。第三奉請黃隨求金剛。第四奉請白凈水金剛。第五奉請赤聲金剛。第六奉請定除災金剛。第七奉請紫賢金剛。第八奉請大神金剛。

第一奉請金剛罥（juàn）菩薩。第二奉請金剛索菩薩。第三奉請金剛愛菩薩。第四奉請金剛語菩薩。

金剛般若波羅蜜經

法會因由分第一

如來涅槃曰：

娑羅雙樹間，阿難沒憂海，悲慟不能前。 優婆初請問，經首立何言，佛教如是著，萬代古今傳。

如是我聞。一時佛在舍衛國祇（qí）樹給孤獨園。與大比丘眾千二百五十人俱。爾時世尊。食時著衣持缽入舍衛大城乞食。于其城中次第乞已。還至本處。飯食訖。收衣缽洗足已敷座而坐。

善現起請分第二

時長 English version Mouth Karma True Words (Kou Ye Zhen Yan)

Om shū lī shū lī mó hē shū lī shū shū lī suō pó hē

Mantra for Universal Offering by the Space Treasury Bodhisattva (Xū Kōng Pú Sà Pǔ Gòng Yǎng Zhēn Yán)

Om gē gē nǎng sān pó wá wà rì luó hōng

How does one achieve Brahma? How does one attain longevity, an indestructible Vajra body? By what cause and condition does one obtain great, firm strength? How does one, through this Sutra, ultimately reach the other shore? May the Buddha reveal the subtle secrets and widely explain them for all beings.

Vow Verse (Fā Yuàn Wén)

I bow my head to the Honored One of the Three Realms, the immeasurable Buddhas of the ten directions. I now make a grand vow to uphold this Diamond Sutra. To repay the fourfold kindness above, and to relieve the suffering of the three lower realms below. If there are those who see or hear this, may they all generate Bodhi-mind. May we, at the end of this one lifetime, be reborn together in the Land of Ultimate Bliss. Inviting the Eight Vajras

First, I invite the Blue Disaster-Removing Vajra. Second, I invite the Poison-Averting Vajra. Third, I invite the Yellow Wish-Fulfilling Vajra. Fourth, I invite the White Pure Water Vajra. Fifth, I invite the Red Sound Vajra. Sixth, I invite the Fixed Disaster-Removing Vajra. Seventh, I invite the Purple Wise Vajra. Eighth, I invite the Great Spirit Vajra.

First, I invite the Vajra Lasso Bodhisattva (Jīn Gāng Juàn Pú Sà). Second, I invite the Vajra Rope Bodhisattva. Third, I invite the Vajra Love Bodhisattva. Fourth, I invite the Vajra Speech Bodhisattva.

The Diamond Prajna Paramita Sutra (Jīn Gāng Bō Rě Bō Luó Mì Jīng)

Section 1: The Circumstances of the Dharma Assembly (Fǎ Huì Yīn Yóu Fēn Dì Yī)

On the day of the Tathagata's Nirvana:

Between the twin Sala trees, Ananda (Ā Nán) was submerged in an ocean of sorrow, unable to move forward in grief. Upali (Yōu Pó) first asked, 'What words should be established at the beginning of the Sutra? Thus, the Buddha's teachings are recorded and transmitted through countless generations, past and present.'

Thus I have heard. At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in the country of Shravasti (Shè Wèi Guó Qí Shù Jí Gū Dú Yuán). He was with a large assembly of twelve hundred and fifty Bhikshus (Bǐ Qiū). At that time, the World Honored One, during mealtime, put on his robes, carried his bowl, and entered the great city of Shravasti to beg for food. Having begged in the city in an orderly manner, he returned to his original place. After the meal, he put away his robes and bowl, washed his feet, spread out his seat, and sat down.

Section 2: Subhuti's Request (Shàn Xiàn Qǐ Qǐng Fēn Dì Èr)

At that time,

【English Translation】 Mouth Karma True Words

Om shū lī shū lī mó hē shū lī shū shū lī suō pó hē

Mantra for Universal Offering by the Space Treasury Bodhisattva

Om gē gē nǎng sān pó wá wà rì luó hōng

How does one achieve Brahma? How does one attain longevity, an indestructible Vajra body? By what cause and condition does one obtain great, firm strength? How does one, through this Sutra, ultimately reach the other shore? May the Buddha reveal the subtle secrets and widely explain them for all beings.

Vow Verse

I bow my head to the Honored One of the Three Realms, the immeasurable Buddhas of the ten directions. I now make a grand vow to uphold this Diamond Sutra. To repay the fourfold kindness above, and to relieve the suffering of the three lower realms below. If there are those who see or hear this, may they all generate Bodhi-mind. May we, at the end of this one lifetime, be reborn together in the Land of Ultimate Bliss. Inviting the Eight Vajras

First, I invite the Blue Disaster-Removing Vajra. Second, I invite the Poison-Averting Vajra. Third, I invite the Yellow Wish-Fulfilling Vajra. Fourth, I invite the White Pure Water Vajra. Fifth, I invite the Red Sound Vajra. Sixth, I invite the Fixed Disaster-Removing Vajra. Seventh, I invite the Purple Wise Vajra. Eighth, I invite the Great Spirit Vajra.

First, I invite the Vajra Lasso Bodhisattva. Second, I invite the Vajra Rope Bodhisattva. Third, I invite the Vajra Love Bodhisattva. Fourth, I invite the Vajra Speech Bodhisattva.

The Diamond Prajna Paramita Sutra

Section 1: The Circumstances of the Dharma Assembly

On the day of the Tathagata's Nirvana:

Between the twin Sala trees, Ananda was submerged in an ocean of sorrow, unable to move forward in grief. Upali first asked, 'What words should be established at the beginning of the Sutra? Thus, the Buddha's teachings are recorded and transmitted through countless generations, past and present.'

Thus I have heard. At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in the country of Shravasti. He was with a large assembly of twelve hundred and fifty Bhikshus. At that time, the World Honored One, during mealtime, put on his robes, carried his bowl, and entered the great city of Shravasti to beg for food. Having begged in the city in an orderly manner, he returned to his original place. After the meal, he put away his robes and bowl, washed his feet, spread out his seat, and sat down.

Section 2: Subhuti's Request

At that time

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老須菩提。在大眾中。即從坐起。偏袒右肩右膝著地。合掌恭敬而白佛言。希有世尊。如來善護念諸菩薩。善付囑諸菩薩。世尊。善男子善女人。發阿耨多羅三藐三菩提心。應云何住云何降伏其心。佛言。善哉善哉。須菩提。如汝所說。如來善護念諸菩薩。善付囑諸菩薩。汝今諦聽。當爲汝說。善男子善女人。發阿耨多羅三藐三菩提心。應如是住如是降伏其心。唯然世尊。愿樂欲聞。

大乘正宗分第三

佛告須菩提。諸菩薩摩訶薩。應如是降伏其心。所有一切眾生之類。若卵生若胎生若濕生若化生。若有色若無色。若有想若無想。若非有想若非無想。我皆令入無餘涅槃而滅度之。如是滅度無量無數無邊眾生。實無眾生得滅度者。何以故。須菩提。若菩薩有我相人相眾生相壽者相。即非菩薩。

彌勒頌曰。

空生初請問　　善逝應機酬 　先答云何住　　次教如是修 　胎生卵濕化　　咸令悲智收 　若起眾生見　　還同著相求

妙行無住分第四

複次須菩提。於法應無所住。行於佈施。所謂不住色佈施。不住聲香味觸法佈施。須菩提。菩薩應如是佈施不住于相。何以故。若菩薩不住相佈施。其福德不可思量。

檀波羅蜜(佈施)　彌勒頌曰。

施門通六行　　六行束三

【現代漢語翻譯】 現代漢語譯本：老須菩提在大眾中，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！如來善於護念諸位菩薩，善於咐囑諸位菩薩。世尊，善男子善女人，發了阿耨多羅三藐三菩提心（無上正等正覺之心）后，應該如何安住，如何降伏其心？』佛說：『好啊，好啊，須菩提！正如你所說，如來善於護念諸位菩薩，善於咐囑諸位菩薩。你現在仔細聽著，我將為你解說。善男子善女人，發了阿耨多羅三藐三菩提心后，應該這樣安住，這樣降伏其心。』須菩提說：『是的，世尊，我非常樂意聽聞。』

大乘正宗分第三

佛告訴須菩提：『諸位菩薩摩訶薩（大菩薩），應該這樣降伏其心：對於所有一切眾生種類，不管是卵生、胎生、濕生、化生，不管是有色、無色，不管是有想、無想，不管是非有想、非無想，我都令他們進入無餘涅槃（沒有剩餘煩惱的寂滅狀態）而滅度他們。這樣滅度無量無數無邊的眾生，實際上沒有眾生真正得到滅度。』為什麼呢？須菩提，如果菩薩有我相、人相、眾生相、壽者相，那就不是菩薩了。

彌勒頌說： 『空生（須菩提）最初請問，善逝（佛陀）應機回答，先回答如何安住，再教導如何修持，胎生、卵生、濕生、化生，都用悲心和智慧來攝受，如果生起眾生之見，還如同執著于相而求。』

妙行無住分第四

佛又對須菩提說：『對於法，應該沒有執著地去行佈施，也就是不執著於色佈施，不執著于聲香味觸法佈施。須菩提，菩薩應該這樣佈施，不住于相。』為什麼呢？如果菩薩不住相佈施，他的福德是不可思量的。

檀波羅蜜（佈施） 彌勒頌說： 『佈施之門貫通六度萬行，六度萬行歸束於三學。』

【English Translation】 English version: Then, Subhuti, in the midst of the assembly, rose from his seat, bared his right shoulder, knelt on his right knee, and, with his palms together respectfully, said to the Buddha, 'Rare indeed, World Honored One! The Tathagata (如來，one of the titles of a Buddha) is skilled in protecting and mindful of all Bodhisattvas (菩薩，enlightenment being), and skilled in entrusting and instructing all Bodhisattvas. World Honored One, when good men and good women generate the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心， unsurpassed perfect enlightenment), how should they abide, and how should they subdue their minds?' The Buddha said, 'Excellent, excellent, Subhuti! As you say, the Tathagata is skilled in protecting and mindful of all Bodhisattvas, and skilled in entrusting and instructing all Bodhisattvas. Now listen attentively, and I will tell you. When good men and good women generate the mind of Anuttara-samyak-sambodhi, they should abide thus, and subdue their minds thus.' 'Yes, World Honored One,' Subhuti said, 'I am delighted to hear.'

Chapter 3: The Essential Meaning of the Great Vehicle

The Buddha told Subhuti, 'All Bodhisattva-Mahasattvas (菩薩摩訶薩，great beings) should subdue their minds thus: All types of beings, whether born from eggs, born from wombs, born from moisture, or born from transformation; whether with form or without form; whether with perception or without perception; whether with neither perception nor non-perception, I cause them all to enter Nirvana without residue (無餘涅槃，nirvana without remainder) and be liberated. Thus, I liberate immeasurable, countless, and boundless beings, yet in reality, there are no beings who are liberated.' Why is this so? Subhuti, if a Bodhisattva has the perception of self, the perception of others, the perception of beings, or the perception of a life span, that one is not a Bodhisattva.

Maitreya's Verse: 'Empty Born (空生，Subhuti) initially inquires, The Well-Gone One (善逝，Buddha) responds accordingly, First answering how to abide, Then teaching how to cultivate, Those born from wombs, eggs, or moisture, All are gathered with compassion and wisdom, If the view of beings arises, It is still the same as seeking by clinging to forms.'

Chapter 4: The Perfection of Practice Without Abiding

Furthermore, Subhuti, one should practice giving without abiding in anything. That is, one should not abide in form when giving, nor should one abide in sound, smell, taste, touch, or dharma when giving. Subhuti, Bodhisattvas should give in this way, without abiding in appearances. Why is this? If a Bodhisattva gives without abiding in appearances, their merit is immeasurable.

Dana Paramita (檀波羅蜜，Perfection of Giving) Maitreya's Verse: 'The gate of giving connects to the six practices, The six practices are bound by the three learnings.'

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檀 　資生無畏地　　聲色勿相干 　二邊純莫立　　中道不須安 　欲覓無生處　　背境向心觀

尸波羅蜜(持戒)　彌勒頌曰。

尸羅得清凈　　無量劫來因 　妄想如怨賊　　貪愛若參辰 　在欲而無慾　　居塵不染塵 　權于離垢地　　當證法王身

羼提波羅蜜(忍辱)　彌勒頌曰。

忍心如幻夢　　辱境若龜毛 　常能修此觀　　逢難轉堅牢 　無非亦無是　　無下亦無高 　欲滅貪瞋賊　　須行智慧刀

毗離耶波羅蜜(精進)　彌勒頌曰。

進修名焰地　　良為慧光舒 　二智心中遣　　三空境上祛 　無明唸唸滅　　高下執情知 　觀心如不間　　何啻至無為

禪波羅蜜(禪定)　彌勒頌曰。

禪河隨浪凈　　定水逐波清 　澄神生覺性　　息慮滅迷情 　遍計虛分別　　由來假立名 　若了依他起　　無別有圓成

般若波羅蜜(智慧)　彌勒頌曰。

慧燈如朗日　　蘊界若干城 　明來闇便謝　　無暇暫時停 　妄心猶未滅　　乃見我人形 　妙智圓光照　　唯得一空名 　三大僧祇劫　　萬行具齊修 　既悟無人我　　長依聖道流 　二空方漸證　　三昧任遨遊 　創居歡喜地　　常樂逐忘憂

須菩提。于意云何。東方虛空可思量不。

【現代漢語翻譯】 現代漢語譯本 檀（Dāna，佈施）： 以資養生命，無所畏懼地佈施，不被聲色所干擾。 不執著于有和無兩邊，也不需要在中道上安住。 想要尋找無生之處，就要背離外境，向內心觀照。

尸波羅蜜（Śīla-pāramitā，持戒）：彌勒（Maitreya）頌曰： 持戒得到清凈，是無量劫以來的因。 妄想如同怨賊，貪愛如同參星和辰星。 身處慾望之中而沒有慾望，居住在塵世而不被塵世所污染。 暫且在遠離垢染的境界，應當證得法王之身。

羼提波羅蜜（Kṣānti-pāramitā，忍辱）：彌勒（Maitreya）頌曰： 忍辱之心如同幻夢，忍辱的境界如同龜毛（不存在）。 常常能夠修習這種觀想，遇到困難反而更加堅牢。 沒有所謂對與錯，沒有所謂下與高。 想要消滅貪婪和嗔恨的賊寇，必須使用智慧之刀。

毗離耶波羅蜜（Vīrya-pāramitā，精進）：彌勒（Maitreya）頌曰： 精進修習名為焰地，實在是由於智慧之光舒展。 將兩種智慧從心中去除，將三種空性從境界上祛除。 無明唸唸滅除，對高下之執著情知。 觀照內心如不間斷，何止達到無為的境界。

禪波羅蜜（Dhyāna-pāramitā，禪定）：彌勒（Maitreya）頌曰： 禪定的河流隨著波浪而清凈，禪定的水隨著波浪而澄清。 澄澈精神產生覺悟的本性，止息思慮滅除迷惑的情感。 普遍計度的虛妄分別，本來就是虛假安立的名稱。 如果瞭解依他起性，就沒有與圓成實性有分別。

般若波羅蜜（Prajñā-pāramitā，智慧）：彌勒（Maitreya）頌曰： 智慧之燈如同明亮的太陽，照亮五蘊和十二處等若干城。 光明到來黑暗便消退，沒有空閑暫時停留。 妄心仍然沒有滅除，乃至於看見我的人形。 妙智的圓滿光芒照耀，只得到一個空性的名稱。 三大阿僧祇劫（asaṃkhyeya-kalpa）中，萬行都一起修習圓滿。 既然領悟了無人無我，長久依隨聖道之流。 二空才逐漸證得，三昧（samādhi）任憑遨遊。 開始安住于歡喜地，常常快樂地追逐忘卻憂愁。

須菩提（Subhūti）：你的意思如何？東方的虛空可以思量嗎？

【English Translation】 English version Dāna (Charity): To nourish life with fearless giving, without being disturbed by sights and sounds. Do not cling to either side of existence or non-existence, nor need to settle in the middle way. If you want to find the place of non-birth, turn away from the external world and look inward to your mind.

Śīla-pāramitā (Discipline): Maitreya's verse: Obtaining purity through discipline is the cause from countless kalpas. Delusions are like vengeful thieves, greed and love are like the stars Shen and Chen. Being in desire without desire, dwelling in the dust without being stained by the dust. Temporarily in the realm of detachment from defilement, one should attain the body of the Dharma King.

Kṣānti-pāramitā (Patience): Maitreya's verse: The mind of patience is like a dream, the realm of insult is like turtle hair (non-existent). If one can always cultivate this contemplation, encountering difficulties will only make one stronger. There is no right or wrong, no low or high. If you want to eliminate the thieves of greed and hatred, you must wield the sword of wisdom.

Vīrya-pāramitā (Diligence): Maitreya's verse: Diligent cultivation is called the Flame Ground, truly because the light of wisdom unfolds. Remove the two kinds of knowledge from the mind, eliminate the three emptinesses from the realm. Ignorance is extinguished thought after thought, the attachment to high and low is known. Contemplating the mind as uninterrupted, it is more than reaching the state of non-action.

Dhyāna-pāramitā (Meditation): Maitreya's verse: The river of meditation is purified by the waves, the water of meditation is clarified by the waves. Clarifying the spirit gives rise to the nature of awakening, ceasing thoughts extinguishes deluded emotions. The pervasive and illusory distinctions are originally falsely established names. If one understands dependent origination, there is no difference from perfect reality.

Prajñā-pāramitā (Wisdom): Maitreya's verse: The lamp of wisdom is like the bright sun, illuminating the cities of the skandhas and āyatanas. When light comes, darkness retreats, with no time to pause. The deluded mind has not yet been extinguished, and one still sees the form of 'I'. The perfect light of wondrous wisdom shines, only obtaining the name of emptiness. In the three great asaṃkhyeya-kalpas, the myriad practices are all cultivated together. Since one has realized no self and no person, one will long abide in the stream of the holy path. The two emptinesses are gradually realized, and one roams freely in samādhi. Beginning to dwell in the Ground of Joy, one is always happy, chasing away worries.

Subhūti: What do you think? Can the eastern space be measured?

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不也世尊。須菩提。南西北方四維上下虛空可思量不。不也世尊。須菩提。菩薩無住相佈施福德。亦復如是不可思量。須菩提。菩薩但應如所教住。

彌勒頌曰。

若論無相施　　功德極難量 　行悲濟貧乏　　果報不須望 　凡夫情行劣　　初且略稱揚 　欲知檀貌狀　　如空遍十方

如理實見分第五

須菩提。于意云何。可以身相見如來不。不也世尊。不可以身相得見如來。何以故。如來所說身相即非身相。佛告須菩提。凡所有相皆是虛妄。若見諸相非相則見如來。

彌勒頌曰。

如來舉身相　　為順世間情 　恐人生斷見　　權且立虛名 　假言三十二　　八十也空聲 　有身非覺體　　無相乃真形

正信希有分第六

須菩提白佛言。世尊。頗有眾生得聞如是言說章句。生實不。佛告須菩提。莫作是說。如來滅後後五百歲。有持戒修福者。於此章句能生信心以此為實。

彌勒頌曰。

因深果亦深　　理密奧難尋 　當來末法世　　唯慮法將沈 　空生情未達　　聞義恐難任 　如能信此法　　定是覺人心

當知是人不於一佛二佛三四五佛而種善根。已於無量千萬佛所種諸善根。聞是章句。乃至一念生凈信者。須菩提。如來悉知悉見是諸眾生。得

【現代漢語翻譯】 現代漢語譯本 不，世尊。（世尊：對佛的尊稱）。須菩提（Subhuti，佛陀的十大弟子之一），南西北方四維上下虛空可以思量嗎？不，世尊。須菩提，菩薩（Bodhisattva，發願成佛的修行者）不住于相的佈施所產生的福德，也是這樣不可思量。須菩提，菩薩但應按照所教導的安住。

彌勒（Maitreya，未來佛）頌說： 如果談論無相的佈施，功德極其難以衡量。 以慈悲之心救濟貧困的人，不應期望果報。 凡夫的情感和行為低下，起初只能略微稱揚。 想要知道佈施的真實面貌，就像虛空一樣遍佈十方。

如理實見分第五

須菩提，你的意思如何？可以從身體的相貌見如來（Tathagata，佛的稱號）嗎？不，世尊。不可以從身體的相貌得見如來。為什麼呢？如來說的身相，即非身相。佛告訴須菩提，凡是所有的相，都是虛妄的。如果能見到諸相非相，就能見到如來。

彌勒頌說： 如來顯現身體的相貌，是爲了順應世間的情感。 恐怕人們產生斷滅的見解，權且設立虛假的名相。 假說三十二相，八十種好，也都是空洞的聲音。 有身體不是覺悟的本體，沒有相才是真正的形貌。

正信希有分第六

須菩提稟告佛說：世尊，是否會有眾生聽聞這樣的言說章句，產生真實的信心呢？佛告訴須菩提：不要這樣說。如來滅度后的后五百年，有持戒修行、修積福德的人，對於這些章句能夠生起信心，以此為真實。

彌勒頌說： 因為深，所以果也深，道理精深奧妙難以尋覓。 當未來末法時代，只擔心佛法將要沉淪。 須菩提的情感尚未通達，聽聞這樣的義理恐怕難以承擔。 如果能夠相信此法，一定是覺悟的人心。

應當知道，這個人不是在一佛、二佛、三四五佛那裡種下善根，而是在無量千萬佛所種下各種善根。聽聞這些章句，乃至一念之間生起清凈的信心。須菩提，如來完全知曉、完全看見這些眾生，得到

【English Translation】 English version 'No, World Honored One (Bhagavan, an epithet for the Buddha)'. Subhuti (one of the ten principal disciples of the Buddha), can the space in the four directions, north, south, east, west, the intermediate directions, above and below, be measured? 'No, World Honored One'. Subhuti, the merit of a Bodhisattva's (a being who aspires to Buddhahood) giving without attachment to form is also immeasurable. Subhuti, a Bodhisattva should abide as taught.

Maitreya (the future Buddha) says in verse: If one discusses giving without form, the merit is extremely difficult to measure. Practicing compassion and relieving the poor, one should not expect reward. The emotions and actions of ordinary people are inferior; initially, they can only be slightly praised. If you want to know the true appearance of giving, it is like space pervading the ten directions.

Section 5: True Seeing as It Is

Subhuti, what do you think? Can the Tathagata (another epithet for the Buddha) be seen by means of physical characteristics? 'No, World Honored One. The Tathagata cannot be seen by means of physical characteristics. Why? Because the physical characteristics spoken of by the Tathagata are not physical characteristics.' The Buddha told Subhuti, 'All forms are illusory. If one sees all forms as non-forms, then one sees the Tathagata.'

Maitreya says in verse: The Tathagata displays physical characteristics to accord with worldly sentiments. Fearing that people will develop nihilistic views, he provisionally establishes empty names. The thirty-two marks and eighty minor marks are merely empty sounds. Having a body is not the essence of enlightenment; formlessness is the true form.

Section 6: Rare is True Faith

Subhuti said to the Buddha, 'World Honored One, will there be beings who, upon hearing such words and phrases, generate true faith?' The Buddha told Subhuti, 'Do not say such a thing. In the five hundred years after the Tathagata's extinction, there will be those who uphold the precepts and cultivate blessings, who will be able to generate faith in these phrases and take them as real.'

Maitreya says in verse: Because the cause is deep, the effect is also deep; the principle is profound and difficult to find. In the future Dharma-ending age, one only worries that the Dharma will sink. Subhuti's emotions have not yet penetrated; hearing such meaning, he fears it will be difficult to bear. If one can believe in this Dharma, it is certainly the mind of an enlightened person.

You should know that this person has not planted good roots with just one Buddha, two Buddhas, three, four, or five Buddhas, but has planted all kinds of good roots with countless millions of Buddhas. Hearing these phrases, even with a single thought of pure faith, Subhuti, the Tathagata fully knows and fully sees these beings, obtaining

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如是無量福德。

彌勒頌曰。

信根生一念　　諸佛盡能知 　生因於此日　　證果未來時 　三代經多劫　　六度久安施 　薰成無漏種　　方號不思議

何以故。是諸眾生無復我相人相眾生相壽者相。無法相亦無非法相。何以故。是諸眾生。若心取相。則著我人眾生壽者。若取法相。即著我人眾生壽者。何以故。若取非法相。即著我人眾生壽者。

彌勒頌曰。

人空法亦空　　二相本來同 　遍計虛分別　　依他礙不通 　圓成說識海　　流轉若飄蓬 　欲識無生忍　　心外斷行蹤

是故不應取法。不應取非法。

彌勒頌曰。

有因名假號　　無相乃馳名 　有無無別體　　無有有無形 　有無無自性　　妄起有無情 　有無如谷響　　勿著有無聲

以是義故。如來常說汝等比丘。知我說法如筏喻者。法尚應舍何況非法。

彌勒頌曰。

渡河須用筏　　到岸不須船 　人法知無我　　悟理詎勞筌 　中流仍被溺　　誰論在二邊 　有無如取一　　即被污心田

無得無說分第七

須菩提。于意云何。如來得阿耨多羅三藐三菩提耶。如來有所說法耶。須菩提言。如我解佛所說義。無有定法名阿耨多羅三藐三菩提。亦無有定法如來可說。何以

【現代漢語翻譯】 現代漢語譯本： 如此有無量的福德。

彌勒菩薩以偈頌說道：

『信根生起一念，諸佛完全能夠知曉， 生起善因就在今日，證得佛果在未來時。 歷經三代無數劫難，六度法門長久安穩施行。 熏習成就無漏的種子，才能稱為不可思議。』

什麼緣故呢？因為這些眾生沒有我相、人相、眾生相、壽者相。沒有法相，也沒有非法相。什麼緣故呢？這些眾生，如果心中執取相，就會執著於我、人、眾生、壽者。如果執取法相，就執著於我、人、眾生、壽者。什麼緣故呢？如果執取非法相，就執著於我、人、眾生、壽者。

彌勒菩薩以偈頌說道：

『人空法也空，兩種相狀本來相同。 普遍計度是虛妄分別，依他起性有障礙不能通達。 圓成實性說是識海，流轉就像飄飛的蓬草。 想要認識無生法忍，在心外斷絕一切行跡。』

因此，不應該執取法，不應該執取非法。

彌勒菩薩以偈頌說道：

『有因緣而有名號是假名，沒有相狀才馳名。 有和無沒有分別的本體，沒有，也沒有有形的形狀。 有和無沒有自性，虛妄生起有和無的情感。 有和無就像山谷的迴響，不要執著于有和無的聲音。』

因為這個緣故，如來常常說你們這些比丘，知道我說法如筏（用以渡河的木筏）的比喻。法尚且應當捨棄，何況不是法呢？

彌勒菩薩以偈頌說道：

『渡河需要用木筏，到達岸邊就不需要船。 人法都明白無我，領悟真理哪裡用得著魚筌（捕魚的工具）？ 在河流中間仍然被淹沒，誰會去爭論在兩邊？ 有和無如果執取一邊，就會污染清凈的心田。』

無所得無所說分第七

須菩提（佛陀的弟子），你的意思怎麼樣？如來證得了阿耨多羅三藐三菩提（無上正等正覺）嗎？如來有所說法嗎？須菩提回答說：『依我所理解佛陀所說的意義，沒有固定的法叫做阿耨多羅三藐三菩提，也沒有固定的法如來可以宣說。為什麼呢？』

【English Translation】 English version: Thus, there is immeasurable merit.

Maitreya (the future Buddha) says in verse:

'A single thought arises from the root of faith, All Buddhas are fully able to know it. The cause is born on this very day, The fruition is proven in the future time. Through three eras and many kalpas (eons), The six paramitas (perfections) are practiced peacefully for a long time. Having cultivated the un-outflowed seed, Only then can it be called inconceivable.'

Why is that? It is because these beings have no self-image, no person-image, no being-image, no life-span-image. There is no dharma-image, and also no non-dharma-image. Why is that? If these beings grasp at images in their minds, they will be attached to self, person, being, and life-span. If they grasp at the dharma-image, they are attached to self, person, being, and life-span. Why is that? If they grasp at the non-dharma-image, they are attached to self, person, being, and life-span.

Maitreya (the future Buddha) says in verse:

'Persons are empty, dharmas are also empty, The two images are originally the same. Conceptual proliferation is false discrimination, Dependent origination is obstructed and cannot penetrate. Perfected reality is said to be the sea of consciousness, Transmigration is like drifting tumbleweed. If you wish to know the patience of non-birth, Cut off all traces outside the mind.'

Therefore, one should not grasp at dharma. One should not grasp at non-dharma.

Maitreya (the future Buddha) says in verse:

'Having a cause is called a provisional name, Having no image is how fame spreads. Having and not-having have no separate substance, Not-having also has no tangible form. Having and not-having have no self-nature, Delusionally arising are the emotions of having and not-having. Having and not-having are like an echo in a valley, Do not be attached to the sound of having and not-having.'

Because of this meaning, the Tathagata (another name for the Buddha) always says to you monks, 'Know that my teaching is like a raft (used to cross a river). Even dharma should be abandoned, how much more so non-dharma?'

Maitreya (the future Buddha) says in verse:

'Crossing a river requires a raft, Reaching the shore does not require a boat. Knowing that persons and dharmas are without self, Realizing the truth does not require a fish trap. Still drowning in the middle of the stream, Who would argue about being on either side? If one grasps at either having or not-having, The field of the mind will be defiled.'

Section 7: No Attainment, No Speaking

Subhuti (a disciple of the Buddha), what do you think? Has the Tathagata (another name for the Buddha) attained Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment)? Does the Tathagata speak any dharma? Subhuti said, 'According to my understanding of the meaning of what the Buddha has said, there is no fixed dharma called Anuttara-samyak-sambodhi, nor is there any fixed dharma that the Tathagata can speak. Why is that?'

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故。如來所說法皆不可取不可說。非法非非法。

彌勒頌曰。

菩提離言說　　從來無得人 　須依二空理　　當證法王身 　有心俱是妄　　無執乃名真 　若悟非非法　　逍遙出六塵

所以者何。一切賢聖。皆以無為法而有差別。

彌勒頌曰。

人法俱名執　　了即二無為 　菩薩能齊證　　聲聞離一非 　所知煩惱障　　空中無所依 　常能作此觀　　得聖定無疑

依法出生分第八

須菩提。于意云何。若人滿三千大千世界。七寶以用佈施。是人所得福德寧為多不。須菩提言。甚多世尊。何以故。是福德即非福德性。是故如來說福德多。若復有人。於此經中受持乃至四句偈等。為他人說。其福勝彼。何以故。須菩提。一切諸佛及諸佛阿耨多羅三藐三菩提法。皆從此經出。須菩提。所謂佛法者即非佛法。

彌勒頌曰。

寶滿三千界　　赍持作福田 　唯成有漏業　　終不離人天 　持經取四句　　與聖作良緣 　欲入無為海　　須乘般若船

一切無相分第九

須菩提。于意云何。須陀洹能作是念。我得須陀洹果不。須菩提言。不也世尊。何以故。須陀洹名為入流而無所入。不入色聲香味觸法。是名須陀洹。須菩提。于意云何。斯陀含能作是念。我

【現代漢語翻譯】 現代漢語譯本： 因此，如來所說的法都是不可執取、不可言說的，既不是法，也不是非法。 彌勒（Maitreya，未來佛）作頌說： 菩提（Bodhi，覺悟）遠離言語，從來沒有誰能真正得到它。 必須依據人空和法空的道理，才能證得法王之身（佛的果位）。 有心去追求都是虛妄，沒有執著才能稱為真。 如果領悟到非法的道理，就能逍遙自在地脫離六塵（色、聲、香、味、觸、法）。 為什麼這樣說呢？一切賢聖，都是因為無為法（不造作的法）而有差別。 彌勒（Maitreya，未來佛）作頌說： 執著於人與法，都叫做執。 瞭解了人空和法空，就是證得了二種無為。 菩薩（Bodhisattva）能夠同時證得人空和法空，聲聞（Śrāvaka，小乘修行者）則舍離對一邊的執著。 所知障和煩惱障，在空性中無所依傍。 如果能經常這樣觀照，就能毫無疑問地獲得聖定。 依法出生分第八 須菩提（Subhūti，佛陀的弟子）啊，你認為怎麼樣？如果有人用充滿三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，一個極大的宇宙單位）的七寶（seven treasures）來佈施，這個人所得的福德多不多？須菩提（Subhūti，佛陀的弟子）回答說：『很多，世尊（Bhagavan，佛的尊稱）。』為什麼呢？因為這些福德實際上不是福德的本性，所以如來說福德多。如果有人，在這部經中受持，乃至僅僅是四句偈（gatha，詩偈）等，為他人解說，他的福德勝過前者。為什麼呢？須菩提（Subhūti，佛陀的弟子），一切諸佛以及諸佛的阿耨多羅三藐三菩提法（anuttarā-samyak-saṃbodhi-dharma，無上正等正覺之法），都是從此經中產生。須菩提（Subhūti，佛陀的弟子），所謂佛法，實際上不是佛法。 彌勒（Maitreya，未來佛）作頌說： 用充滿三千世界的珍寶，來培植福田， 最終成就的只是有漏的業，始終無法脫離人天道的輪迴。 受持此經，哪怕只是四句偈，也能與聖賢結下良好的因緣。 想要進入無為的解脫之海，必須乘坐般若（Prajna，智慧）之船。 一切無相分第九 須菩提（Subhūti，佛陀的弟子），你認為怎麼樣？須陀洹（Srota-apanna，入流果）會這樣想：『我得到了須陀洹果』嗎？須菩提（Subhūti，佛陀的弟子）回答說：『不會的，世尊（Bhagavan，佛的尊稱）。』為什麼呢？須陀洹（Srota-apanna，入流果）名為入流，卻沒有真正進入什麼。不入色、聲、香、味、觸、法，這才是須陀洹（Srota-apanna，入流果）。須菩提（Subhūti，佛陀的弟子），你認為怎麼樣？斯陀含（Sakrdagamin，一來果）會這樣想：『我

【English Translation】 English version: Therefore, all the Dharma spoken by the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) is neither graspable nor speakable; it is neither Dharma nor non-Dharma. Maitreya (Maitreya, the future Buddha) says in verse: Bodhi (Bodhi, enlightenment) is beyond words and speech; no one has ever truly attained it. One must rely on the principle of the emptiness of self and the emptiness of phenomena to realize the Dharma-king body (the state of Buddhahood). Having a mind to seek is all delusion; being without attachment is called true. If one understands the principle of non-Dharma, one can freely escape the six dusts (form, sound, smell, taste, touch, and Dharma). Why is this so? All the noble ones and sages are differentiated by the unconditioned Dharma (uncreated Dharma). Maitreya (Maitreya, the future Buddha) says in verse: Attachment to self and phenomena are both called attachments. Understanding the emptiness of both is realizing the two unconditioneds. Bodhisattvas (Bodhisattva) can simultaneously realize both; Śrāvakas (Śrāvaka, Hearers, disciples of the Buddha) abandon attachment to one side. The obstacles of knowledge and afflictions have no support in emptiness. If one can constantly contemplate in this way, one will undoubtedly attain holy concentration. Section Eight: Born from the Dharma Subhūti (Subhūti, a disciple of the Buddha), what do you think? If someone were to fill three thousand great thousand worlds (Trisāhasra-mahāsāhasra-lokadhātu, a vast cosmic system) with the seven treasures (seven treasures) and use them for giving, would the merit gained by this person be great?' Subhūti (Subhūti, a disciple of the Buddha) said, 'Very great, World-Honored One (Bhagavan, an epithet of the Buddha).' Why? Because this merit is not the nature of merit; therefore, the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) says that the merit is great. Furthermore, if someone were to receive, uphold, and explain, even just four lines of verse (gatha, a verse or stanza), from this sutra, their merit would surpass that of the former. Why? Subhūti (Subhūti, a disciple of the Buddha), all Buddhas and the Dharma of Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-dharma, unsurpassed, complete and perfect enlightenment) of all Buddhas come from this sutra. Subhūti (Subhūti, a disciple of the Buddha), what is called the Buddha-Dharma is actually not the Buddha-Dharma. Maitreya (Maitreya, the future Buddha) says in verse: Filling three thousand worlds with treasures, And offering them to cultivate fields of merit, Ultimately only creates conditioned karma, And never escapes the cycle of humans and gods. Holding this sutra, even just four lines of verse, Creates a good connection with the sages. To enter the sea of the unconditioned, One must ride the boat of Prajna (Prajna, wisdom). Section Nine: All Without Characteristics Subhūti (Subhūti, a disciple of the Buddha), what do you think? Would a Srota-apanna (Srota-apanna, 'Stream-enterer', the first stage of enlightenment) think, 'I have attained the fruit of Srota-apanna (Srota-apanna, 'Stream-enterer', the first stage of enlightenment)'?' Subhūti (Subhūti, a disciple of the Buddha) said, 'No, World-Honored One (Bhagavan, an epithet of the Buddha).' Why? Srota-apanna (Srota-apanna, 'Stream-enterer', the first stage of enlightenment) is called 'entering the stream,' but there is nothing actually entered. Not entering form, sound, smell, taste, touch, or Dharma, this is called Srota-apanna (Srota-apanna, 'Stream-enterer', the first stage of enlightenment). Subhūti (Subhūti, a disciple of the Buddha), what do you think? Would a Sakrdagamin (Sakrdagamin, 'Once-returner', the second stage of enlightenment) think, 'I

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得斯陀含果不。須菩提言。不也世尊。何以故。斯陀含名一往來。而實無往來。是名斯陀含。須菩提。于意云何。阿那含能作是念。我得阿那含果不。須菩提言。不也世尊。何以故。阿那含名為不來而實無來。是故名阿那含。

彌勒頌曰。

舍凡初至聖　　煩惱漸輕微 　斷除人我執　　創始至無為 　緣塵及身見　　今者乃知非 　七返人天后　　趣寂不知歸

須菩提。于意云何。阿羅漢能作是念。我得阿羅漢道不。須菩提言。不也世尊。何以故。實無有法名阿羅漢。世尊。若阿羅漢作是念。我得阿羅漢道。即爲著我人眾生壽者。世尊。佛說我得無諍三昧。人中最為第一。是第一離欲阿羅漢。我不作是念。我得阿羅漢道。世尊。則不說須菩提是樂阿蘭那行者。以須菩提實無所行。而名須菩提是樂阿蘭那行。

彌勒頌曰。

無生即無滅　　無我復無人 　永除煩惱障　　長辭後有身 　境亡心亦滅　　無復起貪瞋 　無悲空有智　　業然獨任真

莊嚴凈土分第十

佛告須菩提。于意云何。如來昔在然燈佛所。於法有所得不。世尊。如來在然燈佛所。於法實無所得。

彌勒頌曰。

昔時稱善慧　　今日號能人 　看緣緣是妄　　識體體非真 　法性非因果　　如理不

【現代漢語翻譯】 現代漢語譯本 『得斯陀含果』（Sakrdagamin，一來果）嗎？須菩提說：『不，世尊。』為什麼呢？『斯陀含』（Sakrdagamin，一來）名為一往來，但實際上並沒有真正的往來，所以才叫做『斯陀含』（Sakrdagamin，一來）。須菩提，你認為如何？『阿那含』（Anagamin，不來果）會這樣想：『我得到了阿那含果（Anagamin，不來果）嗎？』須菩提說：『不，世尊。』為什麼呢？『阿那含』（Anagamin，不來）名為不來，但實際上並沒有真正的不來，所以才叫做『阿那含』（Anagamin，不來）。 彌勒菩薩的偈頌說： 捨棄凡夫最初達到聖位，煩惱逐漸減輕細微。 斷除人我和法我的執著，開始達到無為的境界。 因緣塵境以及身見，現在才知道它們都是虛妄。 經歷七次在人天之間往返后，趨向寂滅而不知返回。 須菩提，你認為如何？『阿羅漢』（Arhat，無學）會這樣想：『我得到了阿羅漢道（Arhat，無學）嗎？』須菩提說：『不，世尊。』為什麼呢？實際上沒有一種法叫做『阿羅漢』（Arhat，無學）。世尊，如果阿羅漢（Arhat，無學）這樣想：『我得到了阿羅漢道（Arhat，無學）』，那就是執著於我、人、眾生、壽者四相了。世尊，佛說我得到『無諍三昧』（Arana Samadhi），在人中最為第一，是第一離欲的阿羅漢（Arhat，無學）。但我並不這樣想：『我得到了阿羅漢道（Arhat，無學）』。世尊，您才說須菩提是樂於在寂靜處修行的人。因為須菩提實際上沒有什麼行為，所以才稱須菩提是樂於在寂靜處修行的人。 彌勒菩薩的偈頌說： 無生也就沒有滅，沒有我也就沒有人。 永遠去除煩惱的障礙，長久告別後世的身體。 境界消失心念也滅除，不再生起貪婪和嗔恨。 沒有悲憫空有智慧，業力自然獨自顯現真實。 莊嚴凈土分第十 佛告訴須菩提：『你認為如何？如來過去在然燈佛（Dipankara Buddha）那裡，對於法有所得嗎？』世尊，如來在然燈佛（Dipankara Buddha）那裡，對於法實際上沒有什麼獲得。 彌勒菩薩的偈頌說： 過去被稱為善慧，今天號稱能仁。 觀察因緣，因緣是虛妄的，認識本體，本體不是真實的。 法性不是因果關係，如理不

【English Translation】 English version 『Does a Sakrdagamin (Once-Returner) attain the fruit of Sakrdagamin (Once-Returner)?』 Subhuti said, 『No, World Honored One.』 Why not? Sakrdagamin (Once-Returner) is named 『one return,』 but in reality, there is no returning. That is why it is called Sakrdagamin (Once-Returner). Subhuti, what do you think? Would an Anagamin (Non-Returner) have this thought: 『I have attained the fruit of Anagamin (Non-Returner)?』 Subhuti said, 『No, World Honored One.』 Why not? Anagamin (Non-Returner) is named 『non-returning,』 but in reality, there is no non-returning. That is why it is called Anagamin (Non-Returner).』 Maitreya's verse says: Relinquishing the mundane, initially reaching the holy, afflictions gradually lighten and become subtle. Severing the attachment to self and others, initiating the attainment of non-action. Causal conditions, sense objects, and the view of self, now it is known that they are all illusory. After seven returns between humans and devas, heading towards stillness, unaware of returning. 『Subhuti, what do you think? Would an Arhat (Worthy One) have this thought: 『I have attained the path of Arhat (Worthy One)?』』 Subhuti said, 『No, World Honored One.』 Why not? In reality, there is no dharma called Arhat (Worthy One). World Honored One, if an Arhat (Worthy One) has this thought: 『I have attained the path of Arhat (Worthy One),』 that would be attachment to the characteristics of self, others, beings, and lifespan. World Honored One, the Buddha said that I have attained the 『Arana Samadhi』 (Samadhi of Non-Contention), the foremost among people, the foremost Arhat (Worthy One) free from desire. But I do not have this thought: 『I have attained the path of Arhat (Worthy One).』 World Honored One, you would not say that Subhuti is one who delights in practicing in secluded places. Because Subhuti actually has no practice, that is why he is called one who delights in practicing in secluded places.』 Maitreya's verse says: No birth is also no extinction, no self is also no person. Forever removing the obstacles of afflictions, bidding farewell to future bodies. When the realm vanishes, the mind also ceases, no longer arising greed and hatred. Without compassion, empty of wisdom, karma naturally manifests the truth alone. Section Ten: Adorning the Pure Land The Buddha told Subhuti, 『What do you think? Did the Tathagata, in the past, at Dipankara Buddha's (Dipankara Buddha) place, gain anything from the Dharma?』 World Honored One, the Tathagata, at Dipankara Buddha's (Dipankara Buddha) place, in reality, gained nothing from the Dharma. Maitreya's verse says: In the past, he was called Sumedha, today he is named Sakyamuni. Observing conditions, conditions are illusory, recognizing the essence, the essence is not real. The nature of Dharma is not cause and effect, in accordance with reason, not

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從因 　謂得然燈記　　寧知是舊身

須菩提。于意云何。菩薩莊嚴佛土不。不也世尊。何以故。莊嚴佛土者則非莊嚴。是名莊嚴。是故須菩提。諸菩薩摩訶薩。應如是生清凈心。不應住色生心。不應住聲香味觸法生心。應無所住而生其心。

彌勒頌曰。

掃除心意地　　名為凈土因 　無論福與智　　先且離貪瞋 　莊嚴絕能所　　無我亦無人 　斷常俱不染　　穎脫出囂塵

須菩提。譬如有人身如須彌山王。于意云何。是身為大不。須菩提言。甚大世尊。何以故。佛說非身是名大身。

彌勒頌曰。

須彌高且大　　將喻法王身 　七寶齊圍繞　　六度次相鄰 　四色成山相　　慈悲作佛因 　有形終不大　　無相乃為真

無為福勝分第十一

須菩提。如恒河中所有沙數。如是沙等恒河。于意云何。是諸恒河沙寧為多不。須菩提言。甚多世尊。但諸恒河尚多無數。何況其沙。須菩提。我今實言告汝。若有善男子善女人。以七寶滿爾所恒河沙數三千大千世界。以用佈施得福多不。須菩提言。甚多世尊。佛告須菩提。若善男子善女人。於此經中乃至受持四句偈等。為他人說。而此福德勝前福德。

尊重正教分第十二

複次須菩提。隨說是經乃至四句偈等。當

【現代漢語翻譯】 現代漢語譯本 從因 謂得然燈記（Dipankara Buddha's prophecy） 寧知是舊身 須菩提（Subhuti）。于意云何。菩薩莊嚴佛土不。不也世尊。何以故。莊嚴佛土者則非莊嚴。是名莊嚴。是故須菩提。諸菩薩摩訶薩（Bodhisattva-Mahasattvas）。應如是生清凈心。不應住色生心。不應住聲香味觸法生心。應無所住而生其心。 彌勒（Maitreya）頌曰。 掃除心意地 名為凈土因 無論福與智 先且離貪瞋 莊嚴絕能所 無我亦無人 斷常俱不染 穎脫出囂塵 須菩提。譬如有人身如須彌山王（Mount Sumeru）。于意云何。是身為大不。須菩提言。甚大世尊。何以故。佛說非身是名大身。 彌勒頌曰。 須彌高且大 將喻法王身 七寶齊圍繞 六度次相鄰 四色成山相 慈悲作佛因 有形終不大 無相乃為真 無為福勝分第十一 須菩提。如恒河（Ganges River）中所有沙數。如是沙等恒河。于意云何。是諸恒河沙寧為多不。須菩提言。甚多世尊。但諸恒河尚多無數。何況其沙。須菩提。我今實言告汝。若有善男子善女人。以七寶滿爾所恒河沙數三千大千世界。以用佈施得福多不。須菩提言。甚多世尊。佛告須菩提。若善男子善女人。於此經中乃至受持四句偈等。為他人說。而此福德勝前福德。 尊重正教分第十二 複次須菩提。隨說是經乃至四句偈等。當

【English Translation】 English version From Cause It is said in the 'Dipankara Buddha's prophecy' (記) : How could I know it is my old body? Subhuti (須菩提). What do you think? Do Bodhisattvas adorn Buddha lands? 'No, World Honored One.' Why is that? 'Adorning Buddha lands is not truly adorning; it is only called adorning.' Therefore, Subhuti, all Bodhisattva-Mahasattvas (菩薩摩訶薩) should give rise to a pure mind in this way. They should not generate a mind based on form, nor should they generate a mind based on sound, smell, taste, touch, or dharma. They should generate their mind without dwelling anywhere. Maitreya (彌勒) says in verse: Sweep away the ground of mind and thought, Called the cause of a pure land. Regardless of blessings or wisdom, First, be free from greed and hatred. Adornment transcends subject and object, Without self and without others. Neither permanence nor annihilation is tainted, Standing out from the noisy dust. Subhuti, suppose someone's body is like Mount Sumeru (須彌山王). What do you think? Is this body large or not?' Subhuti said, 'Very large, World Honored One.' Why is that? 'The Buddha said that it is not a body; it is called a great body.' Maitreya says in verse: Sumeru is tall and great, Used to symbolize the Dharma King's body. Seven treasures surround it, The six perfections are next to each other. Four colors form the mountain's appearance, Compassion and kindness are the cause of Buddhahood. A body with form is ultimately not great, The formless is the true. Section Eleven: The Superiority of Non-Action's Blessings Subhuti, if there were as many sands as in the Ganges River (恒河), and as many Ganges Rivers as there are sands, what do you think? Would the sands in all those Ganges Rivers be many?' Subhuti said, 'Very many, World Honored One. The Ganges Rivers themselves are countless, let alone their sands.' Subhuti, I now tell you truthfully, if a good man or good woman were to fill as many three-thousand-great-thousand worlds as there are sands in all those Ganges Rivers with the seven treasures and use them for giving, would they obtain much merit?' Subhuti said, 'Very much, World Honored One.' The Buddha told Subhuti, 'If a good man or good woman, in this sutra, were to receive and uphold even a four-line verse and explain it to others, the merit of this would surpass the former merit.' Section Twelve: Respecting the Correct Teaching Furthermore, Subhuti, wherever this sutra, even a four-line verse, is spoken, that place

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知此處一切世間天人阿修羅。皆應供養如佛塔廟。何況有人盡能受持讀誦。須菩提。當知是人成就最上第一希有之法。若是經典所在之處。則為有佛若尊重弟子。

彌勒頌曰。

恒沙為比量　　分為六種多 　持經取四句　　七寶詎能過 　法門遊歷處　　供養感修羅 　經中稱最勝　　尊高似佛陀

如法受持分第十三

爾時須菩提白佛言。世尊。當何名此經。我等云何奉持。佛告須菩提。是經名為金剛般若波羅蜜。以是名字汝當奉持。所以者何。須菩提。佛說般若波羅蜜。則非般若波羅蜜。須菩提。于意云何。如來有所說法不。須菩提白佛言。世尊。如來無所說。

彌勒頌曰。

名中無有義　　義上覆無名 　金剛喻真智　　能破惡堅貞 　若到波羅岸　　入理出迷情 　智人心自覺　　愚者外求聲

須菩提。于意云何。三千大千世界所有微塵。是為多不。須菩提言。甚多世尊。須菩提。諸微塵如來說非微塵。是名微塵。如來說世界非世界。是名世界。

彌勒頌曰。

積塵成世界　　析界作微塵 　界喻人天果　　塵為有漏因 　塵因因不實　　界果果非真 　果因知是幻　　逍遙自在人

須菩提。于意云何。可以三十二相見如來不。不也世尊。不可以三

【現代漢語翻譯】 現代漢語譯本： 知曉此處一切世間的天人（devas，天神）和阿修羅（asuras，非天）。都應該像供養佛塔和寺廟一樣供養此經。更何況有人能夠完全接受、信奉、讀誦此經呢？須菩提（Subhuti，佛陀的弟子）。應當知道，這個人成就了最上、第一、稀有的功德。若是這部經典所在的地方，就如同有佛存在，如同有受到尊重的弟子存在。

彌勒（Maitreya，未來佛）的頌詞說： 用恒河沙的數量來做比量， 將它分為六種，每一種都很多。 受持經典中的四句偈， 即使是七寶也無法勝過。 佛法之門所遊歷之處， 供養能夠感動阿修羅。 經典中稱讚為最殊勝， 尊貴崇高如同佛陀。

第十三品 如法受持

這時，須菩提（Subhuti）對佛說：『世尊（Bhagavan，佛陀的尊稱）。應當如何稱呼這部經？我們應當如何信奉和受持？』佛告訴須菩提（Subhuti）：『這部經名為《金剛般若波羅蜜》（Vajra Prajna Paramita，金剛智慧到彼岸）。你們應當用這個名字來信奉和受持。』為什麼呢？須菩提（Subhuti）。佛所說的般若波羅蜜（Prajna Paramita，智慧到彼岸），就不是真正的般若波羅蜜（Prajna Paramita）。須菩提（Subhuti）。你認為如何？如來（Tathagata，佛陀的稱號）有所說法嗎？』須菩提（Subhuti）對佛說：『世尊（Bhagavan）。如來（Tathagata）沒有說法。』

彌勒（Maitreya）的頌詞說： 名稱之中沒有實在的意義， 意義之上也沒有固定的名稱。 金剛（Vajra，金剛石）比喻真實的智慧， 能夠破除邪惡的頑固。 如果到達了彼岸（Paramita，到彼岸）， 進入真理，脫離迷惑的情感。 有智慧的人內心自然覺悟， 愚笨的人向外尋求聲音。

須菩提（Subhuti）。你認為如何？三千大千世界所有的微塵，是多還是不多？』須菩提（Subhuti）說：『很多，世尊（Bhagavan）。』須菩提（Subhuti）。諸多的微塵，如來說不是微塵，只是名為微塵。如來說世界不是世界，只是名為世界。

彌勒（Maitreya）的頌詞說： 積聚微塵形成世界， 分析世界成為微塵。 世界比喻人天的果報， 微塵是有漏的因。 微塵之因，因不是真實的， 世界之果，果不是真正的。 果和因知道是虛幻的， 就是逍遙自在的人。

須菩提（Subhuti）。你認為如何？可以用三十二相（32 marks of the Buddha，佛陀的三十二種殊勝相貌）見到如來（Tathagata）嗎？』『不，世尊（Bhagavan）。不可以三十二相（32 marks of the Buddha）

【English Translation】 English version: Knowing that all the devas (devas, gods) and asuras (asuras, demigods) in all the worlds here should make offerings to this scripture as they would to a Buddha's stupa or temple. How much more so should someone who can fully accept, uphold, read, and recite it? Subhuti (Subhuti, Buddha's disciple), you should know that this person achieves the most supreme, foremost, and rare Dharma. Wherever this scripture is located, it is as if the Buddha is present, as if a respected disciple is present.

Maitreya's (Maitreya, the future Buddha) verse says: Using the sands of the Ganges as a measure, dividing it into six kinds, each very numerous. Upholding a four-line verse from the scripture, even the seven treasures cannot surpass it. Wherever the Dharma door travels, offering can move the asuras. Praised as the most excellent in the scripture, as noble and revered as the Buddha.

Chapter 13: Receiving and Upholding According to the Dharma

At that time, Subhuti (Subhuti) said to the Buddha: 'Bhagavan (Bhagavan, the Blessed One), what should this scripture be called? How should we uphold it?' The Buddha told Subhuti (Subhuti): 'This scripture is named the Vajra Prajna Paramita (Vajra Prajna Paramita, Diamond Wisdom to the Other Shore). You should uphold it by this name.' Why? Subhuti (Subhuti), what the Buddha speaks of as Prajna Paramita (Prajna Paramita, Wisdom to the Other Shore) is not truly Prajna Paramita (Prajna Paramita). Subhuti (Subhuti), what do you think? Does the Tathagata (Tathagata, Thus Come One) have anything to say?' Subhuti (Subhuti) said to the Buddha: 'Bhagavan (Bhagavan), the Tathagata (Tathagata) has nothing to say.'

Maitreya's (Maitreya) verse says: In the name, there is no inherent meaning, and on the meaning, there is no fixed name. The Vajra (Vajra, diamond) is a metaphor for true wisdom, able to break through the tenacity of evil. If one reaches the other shore (Paramita, the other shore), entering truth and leaving behind deluded emotions. Wise people awaken naturally within, while foolish people seek sounds externally.

Subhuti (Subhuti), what do you think? Are the dust particles in the three thousand great thousand worlds many or not?' Subhuti (Subhuti) said: 'Very many, Bhagavan (Bhagavan).' Subhuti (Subhuti), the many dust particles, the Tathagata (Tathagata) says are not dust particles; they are merely called dust particles. The Tathagata (Tathagata) says the world is not the world; it is merely called the world.

Maitreya's (Maitreya) verse says: Accumulating dust forms the world, analyzing the world becomes dust particles. The world is a metaphor for the fruits of humans and gods, dust is the cause of conditioned existence. The cause of dust is not real, the fruit of the world is not true. Knowing that cause and effect are illusory, one becomes a free and unfettered person.

Subhuti (Subhuti), what do you think? Can the Tathagata (Tathagata) be seen by the thirty-two marks (32 marks of the Buddha, the 32 auspicious marks of a Buddha)?' 'No, Bhagavan (Bhagavan). The Tathagata (Tathagata) cannot be seen by the thirty-two marks (32 marks of the Buddha)

---

十二相得見如來。何以故。如來說三十二相即是非相。是名三十二相。須菩提。若有善男子善女人。以恒河沙等身命佈施。

彌勒頌曰。

施命如沙數　　人天業轉深 　既掩菩提相　　能障涅槃心 　猿猴探水月　　莨菪拾花針 　愛河浮更沒　　苦海出還沈

若復有人。於此經中乃至受持四句偈等。為他人說其福甚多。

彌勒頌曰。

經中持四句　　應當不離身 　愚人看似妄　　智者見唯真 　法性無前後　　無中非故新 　蘊空無實法　　憑何見有人

離相寂滅分第十四

爾時須菩提。聞說是經深解義趣。涕淚悲泣而白佛言。希有世尊。佛說如是甚深經典。我從昔來所得慧眼。未曾得聞如是之經。

彌勒頌曰。

聞經深解義　　心中喜且悲 　昔除煩惱障　　今能離所知 　遍計于先了　　圓成證此時 　宿乘無礙慧　　方便勸人持

世尊。若復有人得聞是經。信心清凈則生實相。當知是人成就第一希有功德。世尊。是實相者則是非相。是故如來說名實相。

彌勒頌曰。

未有無心境　　曾無無境心 　境忘心自滅　　心滅無境心 　經中稱實相　　語妙理能深 　證知唯有佛　　小聖詎堪任

世尊。我今得聞如是經典。信解受持

【現代漢語翻譯】 現代漢語譯本 十二相都不能見到如來（Tathagata）。為什麼呢？如來說的三十二相（32 marks of excellence）即非實相，只是名為三十二相。須菩提（Subhuti），如果有善男子、善女人，以如恒河沙數那麼多的身命來佈施。

彌勒（Maitreya）的頌詞說：

佈施生命如恒河沙數，人天福業越轉越深， 既然遮掩了菩提（Bodhi）之相，就能障礙涅槃（Nirvana）之心。 如同猿猴撈水中月，莨菪採拾虛幻花針， 在愛慾之河中浮沉，在苦海中出了又沉。

如果又有人，能在此經中哪怕是受持四句偈等，為他人解說，那他的福德就非常多。

彌勒（Maitreya）的頌詞說：

經中受持四句偈，應當時刻不離身。 愚人看來似虛妄，智者見之唯真實。 法性無有前後，無中生有並非故弄玄虛。 五蘊（Skandha）皆空無實法，憑什麼能見到有人存在？

離相寂滅分第十四

當時，須菩提（Subhuti）聽聞這部經，深刻理解其中的義理趣味，悲傷地流著眼淚對佛說：『希有啊，世尊！佛說如此甚深的經典，我從過去到現在所得到的智慧之眼，從未曾聽聞過這樣的經典。』

彌勒（Maitreya）的頌詞說：

聽聞經典深解義，心中歡喜又悲傷。 過去已除煩惱障，如今能離所知障。 遍計所執先已明瞭，圓成實性此時證得。 宿世乘載無礙慧，方便勸人受持。

世尊，如果又有人聽聞這部經，信心清凈就能生出實相。應當知道這個人成就了第一希有的功德。世尊，這實相即是非相，所以如來說名為實相。

彌勒（Maitreya）的頌詞說：

未有無心之境，曾無無境之心。 境忘心自滅，心滅無境心。 經中稱實相，言語精妙道理深。 證知唯有佛，小聖如何能勝任？

世尊，我現在得聞如此經典，信解受持。

【English Translation】 English version The twelve characteristics cannot see the Tathagata (Thus Come One). Why? The thirty-two marks of excellence (32 marks of excellence) spoken of by the Tathagata are not the real characteristics; they are only named the thirty-two marks of excellence. Subhuti, if there is a good man or a good woman who gives away as many lives as there are sands in the Ganges River.

Maitreya's (Future Buddha) verse says:

Giving away lives like the sands of the Ganges, the karmic deeds of humans and gods grow deeper, Since it obscures the characteristics of Bodhi (Enlightenment), it can obstruct the mind of Nirvana (Liberation). Like a monkey trying to catch the moon in the water, or gathering illusory flower needles from henbane, Floating and sinking in the river of love, emerging and sinking again in the sea of suffering.

Furthermore, if someone upholds even a four-line verse from this Sutra and explains it to others, their merit will be very great.

Maitreya's (Future Buddha) verse says:

Upholding the four-line verse in the Sutra, one should never be apart from it. Fools see it as false, while the wise see it as the only truth. The nature of Dharma has no before or after, creating something from nothing is not deliberately mystifying. The five aggregates (Skandha) are empty and without real substance, how can one see that there is a person?

Section Fourteen: On Non-Attachment and Stillness

At that time, Subhuti (Disciple of the Buddha), hearing this Sutra, deeply understood its meaning and significance. He wept with sorrow and said to the Buddha, 'Rare is it, World Honored One! The Buddha speaks of such profound Sutras. With the eye of wisdom that I have attained from the past until now, I have never heard such a Sutra.'

Maitreya's (Future Buddha) verse says:

Hearing the Sutra and deeply understanding its meaning, the heart is both joyful and sorrowful. In the past, the obstacles of afflictions were removed, now one can be free from the obstacles of what is known. The completely conceptualized is understood first, the perfectly accomplished is realized at this moment. Past lives carry unobstructed wisdom, conveniently encouraging people to uphold it.

World Honored One, if someone hears this Sutra and has pure faith, then the real characteristic will arise. Know that this person has achieved the foremost rare merit. World Honored One, this real characteristic is the non-characteristic, therefore the Tathagata calls it the real characteristic.

Maitreya's (Future Buddha) verse says:

There is no state of mind without an object, there has never been a mind without an object. When the object is forgotten, the mind naturally ceases, when the mind ceases, there is no mind with an object. The Sutra calls it the real characteristic, the words are subtle and the principle is profound. Only the Buddha can certify and know this, how can lesser sages be competent?

World Honored One, now I have heard this Sutra, and I believe, understand, uphold, and receive it.

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不足為難。若當來世后五百歲。其有眾生得聞是經。信解受持。是人則為第一希有。何以故。此人無我相人相眾生相壽者相。所以者何。我相即是非相。人相眾生相壽者相即是非相。何以故。離一諸相則名諸佛。

彌勒頌曰。

空生聞妙理　　如蓬植在麻 　凡流信此法　　同火出蓮華 　恐人生斷見　　大聖預開遮 　如能離諸相　　定入法王家

佛告須菩提。如是如是。若復有人得聞是經。不驚不怖不畏。當知是人甚為希有。

彌勒頌曰。

如能發心者　　應當了二邊 　涅槃無有相　　菩提離所緣 　無乘及乘者　　人法兩俱捐 　欲達真如理　　應當識本源

何以故。須菩提。如來說第一波羅蜜非第一波羅蜜。是名第一波羅蜜。

彌勒頌曰。

波羅稱彼岸　　于中十種名 　高卑緣妄識　　次第為迷情 　焰里尋求水　　空中覓響聲 　真如何得失　　今始號圓成

須菩提。忍辱波羅蜜如來說非忍辱波羅蜜。何以故。須菩提。如我昔為歌利王。割截身體。我于爾時。無我相無人相。無眾生相無壽者相。何以故。我于往昔節節支解時。若有我相人相眾生相壽者相。應生瞋恨。須菩提。又念過去。於五百世作忍辱仙人。于爾世無我相無人相。無眾生相無壽者相

【現代漢語翻譯】 現代漢語譯本： 不必覺得困難。如果未來末世后五百年，有眾生能夠聽聞這部經，並且相信、理解、接受和奉持，這個人就是第一稀有。為什麼呢？因為這個人沒有我相（認為有一個『我』的執著）、人相（對人的分別執著）、眾生相（對一切生命的分別執著）、壽者相（對壽命長短的執著）。什麼緣故呢？我相就是非相（虛幻不實的）；人相、眾生相、壽者相就是非相（虛幻不實的）。什麼緣故呢？離開一切相，就名為諸佛。

彌勒菩薩的頌詞說： 須菩提聽聞了微妙的道理，就像蓬草生長在麻田中一樣，自然挺直。 凡夫俗子如果能相信這個法，就像火焰中生出蓮花一樣，非常稀有。 恐怕有人產生斷滅的見解，大聖人預先開示遮止。 如果能夠離開一切相，必定能進入佛法的家園。

佛告訴須菩提：是的，是的。如果又有人聽聞這部經，不驚慌、不害怕、不畏懼，應當知道這個人非常稀有。

彌勒菩薩的頌詞說： 如果能夠發起菩提心的人，應當明瞭二邊（有和無，存在和不存在）。 涅槃是沒有相狀的，菩提是遠離一切攀緣的。 沒有能渡的船和被渡的人，人和法都要捨棄。 想要達到真如的道理，應當認識本源。

什麼緣故呢？須菩提，如來說第一波羅蜜（最殊勝的到達彼岸的方法）不是第一波羅蜜，只是名為第一波羅蜜。

彌勒菩薩的頌詞說： 波羅蜜稱為彼岸，其中有十種名稱。 高下、尊卑都是緣于虛妄的分別意識，次第生起迷惑的情感。 就像在火焰中尋求水，在空中尋找響聲一樣。 真如哪裡會有得失呢？現在才稱之為圓滿成就。

須菩提，忍辱波羅蜜（忍耐屈辱到達彼岸的方法），如來說不是忍辱波羅蜜。什麼緣故呢？須菩提，就像我過去做歌利王（一個殘暴的國王）的時候，被他割截身體。我在那個時候，沒有我相、沒有人相、沒有眾生相、沒有壽者相。什麼緣故呢？我在往昔被一節節肢解的時候，如果我有我相、人相、眾生相、壽者相，就應該生起嗔恨心。須菩提，又想起過去，在五百世中做忍辱仙人，在那時也沒有我相、沒有人相、沒有眾生相、沒有壽者相。

【English Translation】 English version: It is not difficult. If in the future, in the last five hundred years, there are sentient beings who hear this Sutra, believe, understand, accept, and uphold it, these people will be the most rare. Why? Because these people have no 'self' perception (the attachment to the idea of a 'self'), no 'person' perception (discriminatory attachment to people), no 'sentient being' perception (discriminatory attachment to all living beings), and no 'lifespan' perception (attachment to the length of life). Why is that? The 'self' perception is the non-perception (illusory and unreal); the 'person', 'sentient being', and 'lifespan' perceptions are the non-perceptions (illusory and unreal). Why is that? To be apart from all perceptions is called all Buddhas.

Maitreya's verse says: Subhuti heard the wonderful principle, like hemp planted in a field of flax, naturally growing straight. If ordinary people can believe in this Dharma, it is like a lotus flower emerging from flames, extremely rare. Fearing that people will develop nihilistic views, the Great Sage preemptively opened up and shielded. If one can be apart from all perceptions, one will surely enter the family of the Dharma King.

The Buddha told Subhuti: So it is, so it is. If someone hears this Sutra and is not alarmed, not frightened, not afraid, know that this person is very rare.

Maitreya's verse says: If one can generate the Bodhi mind, one should understand the two extremes (existence and non-existence). Nirvana has no characteristics, and Bodhi is apart from all attachments. There is no vehicle and no rider, both people and Dharma should be abandoned. If you want to reach the truth of Suchness, you should recognize the original source.

Why is that? Subhuti, the Tathagata says that the first Paramita (the most supreme method of reaching the other shore) is not the first Paramita; it is only named the first Paramita.

Maitreya's verse says: Paramita is called the other shore, and there are ten names within it. High and low, noble and base, are all due to false discriminating consciousness, and gradually arise as deluded emotions. It's like seeking water in flames, or searching for sound in the empty sky. Where can true Suchness have gain or loss? Only now is it called perfect accomplishment.

Subhuti, the Paramita of Patience (the method of reaching the other shore through enduring humiliation), the Tathagata says is not the Paramita of Patience. Why is that? Subhuti, like when I was formerly the Kalinga King (a cruel king), and he cut off my body. At that time, I had no 'self' perception, no 'person' perception, no 'sentient being' perception, and no 'lifespan' perception. Why is that? When I was dismembered joint by joint in the past, if I had a 'self' perception, a 'person' perception, a 'sentient being' perception, or a 'lifespan' perception, I should have generated anger. Subhuti, also remember the past, when I was a Kshanti Rishi (an ascetic of patience) for five hundred lifetimes. In those lifetimes, I had no 'self' perception, no 'person' perception, no 'sentient being' perception, and no 'lifespan' perception.

---

。

彌勒頌曰。

暴虐唯無道　　時稱歌利王 　逢君出遊獵　　仙人橫被傷 　頻經五百代　　前後極時長 　承仙忍辱力　　今乃證真常

是故須菩提。菩薩應離一切相發阿耨多羅三藐三菩提心。不應住色生心。不應住聲香味觸法生心。應生無所住心。若心有住則為非住。是故佛說菩薩心不應住色佈施。須菩提。菩薩為利益一切眾生。應如是佈施。

彌勒頌曰。

菩薩懷深智　　何時不帶悲 　投身憂虎餓　　割肉恐鷹饑 　精勤三大劫　　曾無一念疲 　如能同此行　　皆得作天師

如來說一切諸相即是非相。又說一切眾生則非眾生。須菩提。如來是真語者。實語者。如語者。不誑語者。不異語者。

彌勒頌曰。

眾生與蘊界　　名別體非殊 　了知心似幻　　迷情見有餘 　真言言不妄　　實語語非空 　始終無變異　　性相本來如

須菩提。如來所得法。此法無實無虛。須菩提。若菩薩心住於法而行佈施。如人入闇則無所見。若菩薩心不住法而行佈施。如人有目日光明照見種種色。須菩提。當來之世。若有善男子善女人。能於此經受持讀誦。則為如來以佛智慧悉知是人。悉見是人。皆得成就無量無邊功德。

彌勒頌曰。

證空便為實　　執我

【現代漢語翻譯】 現代漢語譯本：

彌勒（Maitreya，未來佛）頌曰：

暴虐無道的君主，當時被稱為歌利王（Kali，黑暗時代之王）。 　當他出游打獵時，仙人（仙人）無辜地遭受傷害。 　經歷了五百個世代，時間極其漫長。 　憑藉仙人的忍辱力量，如今才證得真常（永恒不變的真理）。

因此，須菩提（Subhuti，佛陀的弟子）。菩薩應當遠離一切相，發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。不應執著於色（Rupa，形色）而生心，不應執著于聲（Shabda，聲音）、香（Gandha，氣味）、味（Rasa，味道）、觸（Sparsha，觸覺）、法（Dharma，事物）而生心。應當生起無所執著的心。如果心有所執著，那就是非真正的安住。所以佛說菩薩的心不應執著於色而行佈施。 　　須菩提。菩薩爲了利益一切眾生，應當這樣佈施。

彌勒頌曰：

菩薩懷有深刻的智慧，何時不帶有慈悲？ 　投身餵養飢餓的老虎，割肉恐怕老鷹飢餓。 　精進勤奮三大阿僧祇劫（Asankhya kalpa，極長的時間單位），從未有一念疲憊。 　如果能夠像這樣修行，都能成為天人的導師。

如來說一切諸相（Lakshana，表象）即是非相（A-lakshana，非表象）。又說一切眾生（Sattva，有情）則非眾生。須菩提。如來是真語者（Tathavadi，說真話的人），實語者（Satyavadi，說實話的人），如語者（Tathavadi，如實說的人），不誑語者（Avitathavadi，不說謊的人），不異語者（Ananyathavadi，不改變說法的人）。

彌勒頌曰：

眾生與五蘊（Skandha，構成個體的五種要素）、十二處（Ayatana，感覺器官與對像）十八界（Dhatu，感覺的來源），名稱不同而本體並無差別。 　了知心如幻象，迷惑的情感才會覺得有剩餘。 　真言所說不虛妄，實語所說不空洞。 　始終沒有變異，自性與現象本來如此。

須菩提。如來所證得的法（Dharma，佛法），此法無實無虛。須菩提。如果菩薩心執著於法而行佈施，就像人進入黑暗中就什麼也看不見。如果菩薩心不執著於法而行佈施，就像人有眼睛，在陽光明媚時能看見種種顏色。 　　須菩提。未來世中，如果有善男子善女人，能夠對此經受持讀誦，那就是如來以佛的智慧完全知曉這個人，完全看見這個人，都能成就無量無邊的功德。

彌勒頌曰：

證悟空性便成為真實，執著於我

【English Translation】 English version:

Maitreya (The future Buddha) said in verse:

The tyrannical and unjust ruler was then called King Kali (King of the Dark Age). When he went out hunting, the hermit (immortal being) was injured innocently. Passing through five hundred generations, the time was extremely long. Relying on the hermit's power of endurance, he now attains true constancy (eternal and unchanging truth).

Therefore, Subhuti (Buddha's disciple). A Bodhisattva should detach from all forms and generate the mind of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). One should not generate the mind dwelling in form (Rupa), nor should one generate the mind dwelling in sound (Shabda), smell (Gandha), taste (Rasa), touch (Sparsha), or dharma (Dharma). One should generate a mind that dwells nowhere. If the mind has a dwelling, then it is not a true dwelling. Therefore, the Buddha said that a Bodhisattva's mind should not dwell in form when giving. Subhuti. For the benefit of all sentient beings, a Bodhisattva should give in this way.

Maitreya said in verse:

A Bodhisattva possesses profound wisdom; when does he not have compassion? Casting himself to feed a hungry tiger, cutting his flesh fearing the eagle's hunger. Diligently striving for three great Asankhya kalpas (immeasurably long eons), never having a moment of fatigue. If one can practice like this, all can become teachers of gods and men.

The Tathagata (Thus Come One, Buddha) says that all forms (Lakshana) are non-forms (A-lakshana). He also says that all sentient beings (Sattva) are non-sentient beings. Subhuti. The Tathagata is a speaker of truth (Tathavadi), a speaker of reality (Satyavadi), a speaker of what is as it is (Tathavadi), a non-deceiver (Avitathavadi), and a non-changer of words (Ananyathavadi).

Maitreya said in verse:

Sentient beings and the five skandhas (Skandha, the five aggregates constituting an individual), the twelve ayatanas (Ayatana, sense bases), and the eighteen dhatus (Dhatu, elements of perception), have different names but their essence is not different. Knowing that the mind is like an illusion, deluded emotions feel there is something remaining. True words are not false, real speech is not empty. From beginning to end, there is no change; the nature and appearance are originally thus.

Subhuti. The Dharma (Buddha's teachings) attained by the Tathagata is neither real nor unreal. Subhuti. If a Bodhisattva's mind dwells on the Dharma while giving, it is like a person entering darkness and seeing nothing. If a Bodhisattva's mind does not dwell on the Dharma while giving, it is like a person with eyes seeing all kinds of colors in the bright sunlight. Subhuti. In the future, if there are good men and good women who can receive, uphold, read, and recite this sutra, then the Tathagata will fully know this person with the Buddha's wisdom, fully see this person, and all will attain immeasurable and boundless merit.

Maitreya said in verse:

Realizing emptiness becomes reality, clinging to self

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乃成虛 　非空亦非有　　誰有復誰無 　對病應施藥　　無病藥還祛 　須依二空理　　穎脫入無餘

持經功德分第十五

須菩提。若有善男子善女人。初日分以恒河沙等身佈施。中日分復以恒河沙等身佈施。後日分亦以恒河沙等身佈施。如是無量百千萬億劫以身佈施。若復有人聞此經典。信心不逆其福勝彼。何況書寫受持讀誦為人解說。

彌勒頌曰。

眾生及壽者　　蘊上假虛名 　如龜毛不實　　似兔角無形 　捨身由妄識　　施命為迷情 　詳論福比智　　不及受持經

須菩提。以要言之。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人說。如來悉知是人悉見是人。皆得成就不可量不可稱無有邊不可思議功德。如是人等。則為荷擔如來阿耨多羅三藐三菩提。何以故。須菩提。若樂小法者。著我見人見眾生見壽者見。則於此經不能聽受讀誦為人解說。須菩提。在在處處若有此經。一切世間天人阿修羅所應供養。當知此處則為是塔。皆應恭敬作禮圍繞。以諸華香而散其處。

彌勒頌曰。

所作依他性　　修成功德林 　終無趣寂意　　唯有濟群心 　行悲悲廣大　　用智智慧深 　利他兼自利　　小聖詎能任

能

【現代漢語翻譯】 現代漢語譯本 最終達成的是虛無的境界。 既不是空，也不是有，那麼誰會有，誰又會沒有呢？ 應該針對病癥施用藥物，沒有病癥時，藥物也應該去除。 必須依據二空的道理，才能徹底解脫，進入無餘涅槃。

持經功德分第十五

須菩提（Subhuti，佛陀的弟子）。如果有善男子、善女人，在初日分（一天的開始）以恒河沙（Ganges river sand，極多的意思）那樣多的身體佈施，中日分（中午）又以恒河沙那樣多的身體佈施，後日分（傍晚）也以恒河沙那樣多的身體佈施，這樣無量百千萬億劫都以身體佈施。如果有人聽聞這部經典，以信心而不違背，他的福德勝過前者。更何況是書寫、受持、讀誦，並且為他人解說。

彌勒（Maitreya，未來佛）頌曰：

眾生以及壽者，都是在五蘊（Skandha，構成人身的五種要素）上假立的虛名。 就像烏龜的毛不存在一樣不真實，如同兔子的角一樣沒有形狀。 捨棄身體是由於虛妄的認識，施捨生命是由於迷惑的情感。 詳細討論福德與智慧的比較，不如受持這部經典。

須菩提（Subhuti，佛陀的弟子）。總而言之，這部經有不可思議、不可稱量、無邊的功德。如來（Tathagata，佛陀的稱號之一）是為發大乘（Mahayana，佛教的一個主要流派）心的人說的，是為發最上乘心的人說的。如果有人能夠受持、讀誦，並且廣泛地為他人解說，如來（Tathagata，佛陀的稱號之一）完全知道這個人，完全看見這個人，都能夠成就不可量、不可稱、無有邊、不可思議的功德。這樣的人等，就是承擔如來（Tathagata，佛陀的稱號之一）的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。為什麼呢？須菩提（Subhuti，佛陀的弟子）。如果喜歡小法（Hinayana，小乘佛教）的人，執著於我見、人見、眾生見、壽者見，那麼對於這部經就不能聽受、讀誦、為他人解說。須菩提（Subhuti，佛陀的弟子）。在任何地方，如果有這部經，一切世間的天人（Deva，天神）、阿修羅（Asura，一種神道）都應該供養。應當知道這個地方就是佛塔，都應該恭敬、作禮、圍繞，用各種鮮花和香來散佈在這個地方。

彌勒（Maitreya，未來佛）頌曰：

所做的一切都依賴於他性（Paratantra，緣起性），修成無量的功德。 始終沒有趣向寂滅的意願，只有救濟眾生的心。 以慈悲心行事，慈悲廣大；運用智慧，智慧深邃。 利益他人兼顧自身利益，小乘的聖者怎麼能夠勝任呢？ 能夠……

【English Translation】 English version Ultimately, one achieves the state of emptiness. It is neither empty nor existent; then who possesses, and who lacks? Medicine should be administered according to the ailment; when there is no ailment, the medicine should also be discarded. One must rely on the principle of the two emptinesses to be completely liberated and enter Nirvana without remainder.

Section Fifteen on the Merits of Upholding the Sutra

Subhuti (佛陀的弟子, Buddha's disciple). If there are good men and good women who, in the first part of the day, give away as many bodies as there are sands in the Ganges (Ganges river sand, meaning extremely numerous), and again in the middle part of the day give away as many bodies as there are sands in the Ganges, and again in the latter part of the day give away as many bodies as there are sands in the Ganges, and do so for countless hundreds of thousands of millions of kalpas (kalpa, an aeon), if someone hears this sutra and believes in it without opposition, their merit surpasses that of the former. How much more so if they write, receive, uphold, read, recite, and explain it to others.

Maitreya (未來佛, the future Buddha) says in verse:

Sentient beings and those with a lifespan are merely false names provisionally established upon the Skandhas (Skandha, the five aggregates constituting a person). Like the non-existent hair of a tortoise, they are unreal; like the horn of a rabbit, they are without form. Giving up the body is due to deluded perception; sacrificing life is due to confused emotions. Discussing in detail the comparison of merit and wisdom, it is not as good as receiving and upholding this sutra.

Subhuti (佛陀的弟子, Buddha's disciple). In short, this sutra has inconceivable, immeasurable, and boundless merit. The Tathagata (佛陀的稱號之一, one of the titles of the Buddha) speaks it for those who have set their minds on the Mahayana (佛教的一個主要流派, a major branch of Buddhism), and for those who have set their minds on the Supreme Vehicle. If someone can receive, uphold, read, recite, and widely explain it to others, the Tathagata (佛陀的稱號之一, one of the titles of the Buddha) fully knows this person and fully sees this person, and they will all attain immeasurable, incalculable, boundless, and inconceivable merit. Such people are bearing the burden of the Tathagata's (佛陀的稱號之一, one of the titles of the Buddha) Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed perfect enlightenment). Why? Subhuti (佛陀的弟子, Buddha's disciple), if those who delight in the Small Vehicle (Hinayana, 小乘佛教) are attached to the views of self, person, sentient being, and lifespan, then they will not be able to hear, receive, read, recite, and explain this sutra to others. Subhuti (佛陀的弟子, Buddha's disciple), wherever this sutra is found, all the gods (Deva, 天神), humans, and asuras (Asura, 一種神道) of the entire world should make offerings. Know that this place is a stupa (stupa, a Buddhist monument), and all should respectfully pay homage, circumambulate it, and scatter it with various flowers and incense.

Maitreya (未來佛, the future Buddha) says in verse:

All actions are dependent on other-nature (Paratantra, 緣起性), cultivating a forest of accomplished merits. Ultimately, there is no intention to seek quiescence, only the mind to save the masses. Acting with compassion, compassion is vast; using wisdom, wisdom is profound. Benefiting others while also benefiting oneself, how could the saints of the Small Vehicle be capable of this? Able to...

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凈業障分第十六

複次須菩提。善男子善女人。受持讀誦此經。若為人輕賤。是人先世罪業應墮惡道。以今世人輕賤故。先世罪業則為消滅。當得阿耨多羅三藐三菩提。須菩提。我念過去無量阿僧祇劫。于然燈佛前。得值八百四千萬億那由他諸佛。悉皆供養承事無空過者。若復有人於後末世。能受持讀誦此經所得功德。於我所供養諸佛功德。百分不及一。千萬億分乃至算數譬喻所不能及。須菩提。若善男子善女人。於後末世有受持讀誦此經。所得功德我若具說者。或有人聞心則狂亂狐疑不信。須菩提。當知是經義不可思議果報亦不可思議。

彌勒頌曰。

先身有報障　　今日受持經 　暫被人輕賤　　轉重複還輕 　若了依他起　　能除遍計情 　常依般若觀　　何慮不圓成

究竟無我分第十七

爾時須菩提白佛言。世尊。若善男子善女人。發阿耨多羅三藐三菩提心。云何應住云何降伏其心。佛告須菩提。善男子善女人。發阿耨多羅三藐三菩提心者。當生如是心。我應滅度一切眾生。滅度一切眾生已。而無有一眾生實滅度者。何以故。若菩薩有我相人相眾生相壽者相。則非菩薩。所以者何。須菩提。實無有法發阿耨多羅三藐三菩提心者。

彌勒頌曰。

空生重請問　　無心為

【現代漢語翻譯】 現代漢語譯本 凈業障分第十六

須菩提，再者，如果善男子、善女人受持、讀誦這部經，卻被人輕視、侮辱，這是因為這個人前世的罪業本應墮入惡道。由於今生被人輕賤的緣故，前世的罪業便得以消滅，並且將來能夠證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。須菩提，我回憶過去無量阿僧祇劫（Asamkhya，無數）以前，在燃燈佛（Dipankara Buddha）面前，有幸遇到八百四千萬億那由他（Niyuta，極多數）諸佛，都一一供養承事，沒有錯過任何一位。如果有人在後世末法時期，能夠受持讀誦這部經，所得到的功德，比起我供養諸佛的功德，連百分之一都不及，千萬億分之一也趕不上，甚至用算術譬喻都無法比擬。須菩提，如果有善男子、善女人在後世末法時期受持讀誦這部經，我如果詳細說明他們所得到的功德，或許有人聽了會心生狂亂、狐疑不信。須菩提，應當知道這部經的義理不可思議，果報也不可思議。

彌勒菩薩的頌詞說：

前世有業報的障礙，今日受持此經。 暫時被人輕賤，反而減輕了罪業。 如果明白了依他起性（Paratantra，緣起性），就能去除遍計所執性（Parikalpita，虛妄分別）。 常依般若（Prajna，智慧）觀照，何愁不能圓滿成就？

究竟無我分第十七

這時，須菩提問佛說：『世尊，如果善男子、善女人發了阿耨多羅三藐三菩提心，應該如何安住，如何降伏其心？』佛告訴須菩提：『善男子、善女人，發了阿耨多羅三藐三菩提心的人，應當生起這樣的心念：我應當度脫一切眾生，度脫一切眾生之後，實際上沒有一個眾生被我度脫。為什麼呢？如果菩薩有我相、人相、眾生相、壽者相，就不是菩薩。』為什麼這樣說呢？須菩提，實際上沒有一個法是用來發起阿耨多羅三藐三菩提心的。

彌勒菩薩的頌詞說：

須菩提再次請問，以無所得之心為

【English Translation】 English version Section Sixteen: Purifying Karmic Obstacles

Furthermore, Subhuti, if a virtuous man or virtuous woman receives, upholds, reads, and recites this Sutra, and is despised by others, it is because the sinful karma from their past lives should have caused them to fall into evil realms. Because they are despised by others in this present life, their past sinful karma is thereby extinguished, and they will attain Anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment). Subhuti, I recall that in the past, immeasurable Asamkhya (countless) kalpas (eons) ago, before Dipankara Buddha (the Buddha of Light), I had the good fortune to encounter eight hundred four million nayutas (a very large number) of Buddhas. I made offerings to them all and served them without missing a single one. If someone in the degenerate age of the future is able to receive, uphold, read, and recite this Sutra, the merit they obtain will not be equal to even one percent of the merit I obtained from making offerings to all those Buddhas, not even one ten-millionth part, and cannot be compared to it even with calculations or analogies. Subhuti, if a virtuous man or virtuous woman in the degenerate age of the future receives, upholds, reads, and recites this Sutra, and I were to fully describe the merit they obtain, some people might hear it and become confused, agitated, doubtful, and disbelieving. Subhuti, you should know that the meaning of this Sutra is inconceivable, and its karmic rewards are also inconceivable.

Maitreya's verse says:

Past lives had karmic obstacles; today, they uphold this Sutra. Temporarily despised by others; the karmic burden is lightened again and again. If one understands dependent origination (Paratantra, the nature of arising from conditions), one can eliminate the emotional attachment to conceptual proliferation (Parikalpita, imputation). Constantly relying on Prajna (wisdom) contemplation, why worry about not achieving perfect accomplishment?

Section Seventeen: Ultimately Without Self

At that time, Subhuti said to the Buddha, 'World Honored One, if a virtuous man or virtuous woman generates the mind of Anuttara-samyak-sambodhi, how should they abide, and how should they subdue their mind?' The Buddha told Subhuti, 'Virtuous man or virtuous woman, those who generate the mind of Anuttara-samyak-sambodhi should give rise to this thought: 'I must liberate all sentient beings. After I have liberated all sentient beings, there is actually not a single sentient being who has been liberated.' Why is this? If a Bodhisattva has the perception of a self, the perception of others, the perception of sentient beings, or the perception of a life span, they are not a Bodhisattva.' Why is this so? Subhuti, in reality, there is no dharma (teaching, principle) for generating the mind of Anuttara-samyak-sambodhi.

Maitreya's verse says:

Subhuti respectfully asks again, with a mind of non-

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自別 　欲發菩提者　　當了現前因 　行悲疑似妄　　用智最言真 　度生權立我　　證理即無人

須菩提。于意云何。如來於然燈佛所。有法得阿耨多羅三藐三菩提不。不也世尊。如我解佛所說義。佛于然燈佛所。無有法得阿耨多羅三藐三菩提。佛言。如是如是。須菩提。實無有法如來得阿耨多羅三藐三菩提。須菩提。若有法如來得阿耨多羅三藐三菩提者。然燈佛則不與我受記。汝于來世當得作佛。號釋迦牟尼。以實無有法得阿耨多羅三藐三菩提。是故然燈佛與我受記作是言。汝于來世當得作佛。號釋迦牟尼。何以故。如來者即諸法如義。若有人言如來得阿耨多羅三藐三菩提。須菩提。實無有法佛得阿耨多羅三藐三菩提。須菩提。如來所得阿耨多羅三藐三菩提。於是中無實無虛。是故如來說一切法皆是佛法。須菩提。所言一切法者。即非一切法。是故名一切法。須菩提。譬如人身長大。須菩提言。世尊。如來說人身長大。則為非大。是名大身。須菩提。菩薩亦如是。若作是言。我當滅度無量眾生。則不名菩薩。何以須菩提。實無有法名為菩薩。是故佛說一切法無我無人無眾生無壽者。須菩提。若菩薩作是念。我當莊嚴佛土。是不名菩薩。何以故。如來說莊嚴佛土者。即非莊嚴。是名莊嚴。須菩提。若菩薩通

【現代漢語翻譯】 現代漢語譯本 自別 想要發起菩提心的人，應當明瞭當下的因。 在行持慈悲時，要警惕可能出現的虛妄，運用智慧才能說出最真實的話語。 度化眾生時，爲了方便可以暫時設立『我』的概念，證悟真理時，就會發現根本沒有『人』的存在。

『須菩提（Subhuti，佛陀的弟子）。』你認為怎麼樣？如來（Tathagata，佛陀的稱號）在然燈佛（Dipankara Buddha，過去佛）那裡，得到了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）嗎？』 『沒有的，世尊（Bhagavan，佛陀的尊稱）。依我理解佛所說的意義，佛在然燈佛那裡，沒有得到阿耨多羅三藐三菩提。』 佛說：『是這樣的，是這樣的。須菩提。實際上沒有一種法，如來得到了阿耨多羅三藐三菩提。須菩提。如果有一種法，如來得到了阿耨多羅三藐三菩提，那麼然燈佛就不會給我授記，說你將來會成佛，號為釋迦牟尼（Sakyamuni，現在佛）。正因為實際上沒有一種法可以得到阿耨多羅三藐三菩提，所以然燈佛才給我授記，這樣說：你將來會成佛，號為釋迦牟尼。為什麼呢？如來，就是諸法如義。如果有人說如來得到了阿耨多羅三藐三菩提，須菩提，實際上沒有一種法，佛得到了阿耨多羅三藐三菩提。須菩提，如來所得到的阿耨多羅三藐三菩提，在這裡面沒有真實也沒有虛假。所以如來說一切法皆是佛法。須菩提，所說的一切法，就不是一切法，所以才叫做一切法。須菩提，譬如人的身體長大。』 須菩提說：『世尊，如來說人的身體長大，就不是大，這叫做大身。』 『須菩提，菩薩（Bodhisattva，追求覺悟的修行者）也是這樣。如果（有菩薩）這樣說：『我應當滅度無量眾生』，那就不叫做菩薩。為什麼呢，須菩提？實際上沒有一種法叫做菩薩。所以佛說一切法無我、無人、無眾生、無壽者。須菩提，如果菩薩這樣想：『我應當莊嚴佛土』，這不叫做菩薩。為什麼呢？如來說莊嚴佛土，就不是莊嚴，這叫做莊嚴。須菩提，如果菩薩通

【English Translation】 English version Self-Differentiation Those who wish to arouse Bodhi (Bodhi, enlightenment) should understand the present cause. When practicing compassion, be wary of potential delusions; using wisdom speaks the truest words. To liberate beings, provisionally establish the 'self'; upon realizing the truth, there is ultimately no 'person'.

'Subhuti (Subhuti, a disciple of the Buddha), what do you think? Did the Tathagata (Tathagata, title of the Buddha) obtain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) from Dipankara Buddha (Dipankara Buddha, a past Buddha)?' 'No, World Honored One (Bhagavan, an honorific title for the Buddha). As I understand the meaning of what the Buddha said, the Buddha did not obtain Anuttara-samyak-sambodhi from Dipankara Buddha.' The Buddha said, 'So it is, so it is. Subhuti, in reality, there is no Dharma (Dharma, the teachings of the Buddha) by which the Tathagata obtained Anuttara-samyak-sambodhi. Subhuti, if there were a Dharma by which the Tathagata obtained Anuttara-samyak-sambodhi, Dipankara Buddha would not have given me a prophecy, saying, 'You will become a Buddha in the future, named Sakyamuni (Sakyamuni, the present Buddha).' It is because there is actually no Dharma by which Anuttara-samyak-sambodhi can be obtained that Dipankara Buddha gave me a prophecy, saying, 'You will become a Buddha in the future, named Sakyamuni.' Why is that? 'Tathagata' is the 'thusness' of all Dharmas. If someone says the Tathagata obtained Anuttara-samyak-sambodhi, Subhuti, in reality, there is no Dharma by which the Buddha obtained Anuttara-samyak-sambodhi. Subhuti, the Anuttara-samyak-sambodhi obtained by the Tathagata is neither real nor unreal. Therefore, the Tathagata says that all Dharmas are Buddha-Dharmas. Subhuti, what is called 'all Dharmas' is not all Dharmas; therefore, it is called 'all Dharmas.' Subhuti, it is like the largeness of a person's body.' Subhuti said, 'World Honored One, as the Tathagata speaks of the largeness of a person's body, it is not called large; it is called a large body.' 'Subhuti, a Bodhisattva (Bodhisattva, a being who seeks enlightenment) is also like this. If a Bodhisattva says, 'I will liberate immeasurable beings,' that is not called a Bodhisattva. Why is that, Subhuti? In reality, there is no Dharma called a Bodhisattva. Therefore, the Buddha speaks of all Dharmas as being without self, without person, without sentient beings, and without lifespan. Subhuti, if a Bodhisattva thinks, 'I will adorn the Buddha-land,' that is not called a Bodhisattva. Why is that? As the Tathagata speaks of adorning the Buddha-land, it is not adornment; it is called adornment. Subhuti, if a Bodhisattva understands

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達無我法者。如來說名真是菩薩。

彌勒頌曰。

人與法相待　　二相本來如 　法空人是妄　　人空法亦祛 　人法兩俱實　　受記可非虛 　一切皆如幻　　誰言得有無

一體同觀分第十八

須菩提。于意云何。如來有肉眼不。如是世尊。如來有肉眼。須菩提。于意云何。如來有天眼不。如是世尊。如來有天眼。須菩提。于意云何。如來有惠眼不。如是世尊。如來有慧眼。須菩提。于意云何。如來有法眼不。如是世尊。如來有法眼。須菩提。于意云何。如來有佛眼不。如是世尊。如來有佛眼。

彌勒頌曰。

天眼通非礙　　肉眼礙非通 　法眼唯觀俗　　慧眼直緣空 　佛眼如千日　　照異體還同 　圓明法界內　　無處不含容

須菩提。于意云何。恒河中所有沙佛說是沙不。如是世尊。如來說是沙。須菩提。于意云何。如一恒河中所有沙。有如是等恒河。是諸恒河所有沙數佛世界。如是寧為多不。甚多世尊。佛告須菩提。爾所國土中所有眾生。若干種心如來悉知。何以故。如來說諸心皆為非心。是名為心。所以者何。須菩提。過去心不可得。現在心不可得。未來心不可得。

彌勒頌曰。

依他一念起　　俱為妄所行 　便分六十二　　九百亂縱橫 　過去滅

【現代漢語翻譯】 現代漢語譯本：

證悟了無我之法的人，如來稱之為真正的菩薩（Bodhisattva，覺有情）。 彌勒（Maitreya，未來佛）頌曰： 人與法相互依存， 二者的本性原本如一。 執著於法是空性的，人是虛妄的， 人若空性，法也隨之消失。 若人與法都認為是真實的， 那麼授記（Vyakarana，預言成佛）就並非虛假。 一切都如幻象， 誰說其中有得有失？ 一體同觀分第十八 須菩提（Subhuti，解空第一）。你認為如何？如來有肉眼嗎？是的，世尊。如來有肉眼。須菩提。你認為如何？如來有天眼嗎？是的，世尊。如來有天眼。須菩提。你認為如何？如來有慧眼嗎？是的，世尊。如來有慧眼。須菩提。你認為如何？如來有法眼嗎？是的，世尊。如來有法眼。須菩提。你認為如何？如來有佛眼嗎？是的，世尊。如來有佛眼。 彌勒頌曰： 天眼通達無阻礙， 肉眼有阻礙而不通達。 法眼只觀察世俗現象， 慧眼直接觀照空性。 佛眼如千日的光芒， 照耀不同的個體，最終迴歸同一。 在圓滿光明的法界（Dharmadhatu，一切法的總稱）內， 沒有哪個地方不包含容納。 須菩提。你認為如何？恒河中所有的沙，佛說是沙嗎？是的，世尊。如來說是沙。須菩提。你認為如何？如果一條恒河中所有的沙，有如這些沙子數量的恒河，這些恒河中所有沙子數量的佛世界，這樣多嗎？非常多，世尊。佛告訴須菩提。這些國土中所有眾生的各種心念，如來完全知曉。為什麼呢？如來說這些心念都不是真正的心念，這才能稱之為心念。為什麼這樣說呢？須菩提。過去的心不可得，現在的心不可得，未來的心不可得。 彌勒頌曰： 依他而生的一念， 都為虛妄所驅使。 因此分出六十二種見解， 九百種混亂縱橫交錯。 過去已滅

【English Translation】 English version:

One who has realized the Dharma (law, teaching) of no-self, the Tathagata (Buddha) calls a true Bodhisattva (enlightenment being). Maitreya (the future Buddha) says in verse: People and Dharma depend on each other, The two aspects are originally the same. Attachment to Dharma is emptiness, people are illusory, If people are empty, Dharma also disappears. If both people and Dharma are considered real, then the prediction of Buddhahood (Vyakarana) is not false. Everything is like an illusion, Who says there is gain or loss in it? Section Eighteen: Observing Oneness Subhuti ( foremost in understanding emptiness), what do you think? Does the Tathagata have a physical eye? Yes, World Honored One, the Tathagata has a physical eye. Subhuti, what do you think? Does the Tathagata have a heavenly eye? Yes, World Honored One, the Tathagata has a heavenly eye. Subhuti, what do you think? Does the Tathagata have a wisdom eye? Yes, World Honored One, the Tathagata has a wisdom eye. Subhuti, what do you think? Does the Tathagata have a Dharma eye? Yes, World Honored One, the Tathagata has a Dharma eye. Subhuti, what do you think? Does the Tathagata have a Buddha eye? Yes, World Honored One, the Tathagata has a Buddha eye. Maitreya says in verse: The heavenly eye is unobstructed and penetrating, The physical eye is obstructed and not penetrating. The Dharma eye only observes worldly phenomena, The wisdom eye directly contemplates emptiness. The Buddha eye is like the light of a thousand suns, Illuminating different entities, ultimately returning to oneness. Within the realm of perfect and bright Dharmadhatu (the totality of all things), There is no place that does not contain and accommodate. Subhuti, what do you think? Are the sands in the Ganges River, does the Buddha say they are sands? Yes, World Honored One, the Tathagata says they are sands. Subhuti, what do you think? If there are as many Ganges Rivers as there are sands in one Ganges River, and as many Buddha-worlds as there are sands in all those Ganges Rivers, would that be many? Very many, World Honored One. The Buddha told Subhuti, the Tathagata knows all the various thoughts of all beings in those lands. Why? The Tathagata says that all these thoughts are not truly thoughts, that is why they are called thoughts. Why is that? Subhuti, the past mind is unattainable, the present mind is unattainable, the future mind is unattainable. Maitreya says in verse: A single thought arising dependent on others, Is driven by delusion. Therefore, sixty-two views are distinguished, Nine hundred confusions crisscross. The past has ceased

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無滅　　當來生不生 　常能作此觀　　真妄坦然平

法界通化分第十九

須菩提。于意云何。若有人滿三千大千世界。七寶以用佈施。是人以是因緣得福多不。如是世尊。此人以是因緣得福甚多。須菩提。若福得有實。如來不說得福德多。以福德無故。如來說得福德多。

離色離相分第二十

須菩提。于意云何。佛可以具足色身見不。不也世尊。如來不應以具足色身見。何以故。如來說具足色身即非具足色身。是名具足色身。須菩提。于意云何。如來可以具足諸相見不。不也世尊。如來不應以具足諸相見。何以故。如來說諸相具足。即非具足。是名諸相具足。

彌勒頌曰。

八十隨形好　　相分三十二 　應物萬般形　　理中非一異 　人法兩俱遣　　色心齊一棄 　所以證菩提　　寔由諸相離

非說所說分第二十一

須菩提。汝勿謂如來作是念。我當有所說法。莫作是念。何以故。若人言如來有所說法。即為謗佛。不能解我所說故。須菩提。說法者無法可說。是名說法。

爾時慧命須菩提白佛言。世尊。頗有眾生。于未來世聞說是法生信心不。佛言。須菩提。彼非眾生非不眾生。何以故。須菩提。眾生者。如來說非眾生。是名眾生。

無法可得分第

【現代漢語翻譯】 現代漢語譯本 無滅：當來生不生（沒有斷滅：當未來不再有輪迴）。 常能作此觀：真妄坦然平（如果能常常這樣觀照：真如和虛妄就會坦然平等）。

法界通化分第十九

須菩提（Subhuti，佛陀的弟子）。于意云何（你的意思如何）？若有人滿三千大千世界（three thousand great thousand worlds，佛教宇宙觀中的一個宇宙）七寶（seven treasures，佛教中珍貴的七種寶物，通常指金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）以用佈施（giving alms，給予施捨）。是人以是因緣得福多不（這個人因為這個因緣得到的福報多嗎）？如是世尊（World-Honored One，對佛陀的尊稱）。此人以是因緣得福甚多（這個人因為這個因緣得到的福報非常多）。須菩提。若福得有實（如果福報是真實存在的）。如來（Tathagata，佛陀的稱號之一）不說得福德多（如來就不會說得到很多福德）。以福德無故（因為福德的本質是空性的）。如來說得福德多（所以如來說得到很多福德）。

離色離相分第二十

須菩提。于意云何？佛可以具足色身見不（佛陀可以用完滿的色身來觀察嗎）？不也世尊。如來不應以具足色身見（不應該用完滿的色身來觀察如來）。何以故（為什麼呢）？如來說具足色身即非具足色身（如來說的完滿色身，就不是真正的完滿色身）。是名具足色身（這只是名為完滿色身）。須菩提。于意云何？如來可以具足諸相見不（如來可以用完滿的諸相來觀察嗎）？不也世尊。如來不應以具足諸相見（不應該用完滿的諸相來觀察如來）。何以故？如來說諸相具足。即非具足（如來說的諸相完滿，就不是真正的完滿）。是名諸相具足（這只是名為諸相完滿）。

彌勒（Maitreya，未來佛）頌曰。

八十隨形好（eighty minor marks，佛陀的八十種隨形好）相分三十二（thirty-two major marks，佛陀的三十二種大丈夫相）。 應物萬般形（應化萬物呈現各種形態）。理中非一異（從真理的角度來看，並非單一也非差異）。 人法兩俱遣（將眾生和法都放下）。色心齊一棄（將色和心一起捨棄）。 所以證菩提（Bodhi，覺悟），寔由諸相離（真正證得菩提，實際上是因為遠離一切相）。

非說所說分第二十一

須菩提。汝勿謂如來作是念（你不要認為如來有這樣的想法）：我當有所說法（我應當有所說法）。莫作是念（不要這樣想）。何以故？若人言如來有所說法（如果有人說如來有所說法）。即為謗佛（就是誹謗佛陀）。不能解我所說故（因為他們不能理解我所說的）。須菩提。說法者無法可說（說法的人實際上是沒有法可說的）。是名說法（這才是真正的說法）。

爾時慧命須菩提白佛言（當時，尊者須菩提對佛說）：世尊。頗有眾生（World-Honored One，對佛陀的尊稱）。于未來世聞說是法生信心不（在未來世，有沒有眾生聽聞此法會生起信心呢）？佛言。須菩提。彼非眾生非不眾生（他們既不是眾生，也不是非眾生）。何以故？須菩提。眾生者。如來說非眾生（如來說的眾生，實際上不是真正的眾生）。是名眾生（這只是名為眾生）。

無法可得分第

【English Translation】 English version No extinction: When the coming life is not born (no annihilation: when there is no more rebirth in the future). Constantly able to make this observation: Truth and falsehood are naturally equal (If one can constantly contemplate in this way: Suchness and illusion will be naturally equal).

Section Nineteen: The Dharma Realm's Universal Transformation

Subhuti (one of the Buddha's disciples). What do you think? If someone filled three thousand great thousand worlds (a cosmological system in Buddhism) with the seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, and amber) for almsgiving (giving donations). Would this person gain much merit from this cause and condition? Yes, World-Honored One (a title of respect for the Buddha). This person would gain very much merit from this cause and condition. Subhuti. If merit were real (if merit had a real substance). The Tathagata (another title for the Buddha) would not say that much merit is gained (the Tathagata would not say that much merit is obtained). Because merit is without substance (because the nature of merit is emptiness). The Tathagata says that much merit is gained (therefore, the Tathagata says that much merit is obtained).

Section Twenty: Separating from Form and Characteristics

Subhuti. What do you think? Can the Buddha be seen by means of a complete physical body? No, World-Honored One. The Tathagata should not be seen by means of a complete physical body. Why? The Tathagata says that a complete physical body is not a complete physical body. It is only called a complete physical body. Subhuti. What do you think? Can the Tathagata be seen by means of complete characteristics? No, World-Honored One. The Tathagata should not be seen by means of complete characteristics. Why? The Tathagata says that complete characteristics are not complete. They are only called complete characteristics.

A Gatha (verse) by Maitreya (the future Buddha):

Eighty minor marks (eighty minor marks of the Buddha), thirty-two major marks (thirty-two major marks of a great man). Responding to things with myriad forms, in principle, neither one nor different. Both people and Dharma are discarded, form and mind are equally abandoned. Therefore, to attain Bodhi (enlightenment), it is truly by separating from all characteristics.

Section Twenty-one: Non-Speaking of What is Spoken

Subhuti. Do not think that the Tathagata has this thought: 'I should speak the Dharma.' Do not think this way. Why? If someone says that the Tathagata speaks the Dharma, that is slandering the Buddha, because they do not understand what I say. Subhuti. The one who speaks the Dharma has no Dharma to speak. This is called speaking the Dharma.

At that time, the Venerable Subhuti said to the Buddha: World-Honored One. Will there be beings in the future who, upon hearing this Dharma, will generate faith? The Buddha said: Subhuti. They are neither beings nor non-beings. Why? Subhuti. What is called 'beings,' the Tathagata says is not beings. It is only called 'beings.'

No Dharma Can Be Obtained Section

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二十二

須菩提白佛言。世尊。佛得阿耨多羅三藐三菩提。為無所得耶。如是如是。須菩提。我于阿耨多羅三藐三菩提。乃至無有少法可得是名阿耨多羅三藐三菩提。

凈心行善分第二十三

複次須菩提。是法平等無有高下。是名阿耨多羅三藐三菩提。以無我無人無眾生無壽者。修一切善法。則得阿耨多羅三藐三菩提。須菩提。所言善法者。如來說非善法。是名善法。

彌勒頌曰。

水陸同真際　　飛行體一如 　法中無彼此　　理上豈親疏 　自他分別遣　　高下執情除 　了斯平等性　　咸共入無餘

福智無比分第二十四

須菩提。若三千大千世界中所有諸須彌山王。如是等七寶聚有人持用佈施。若人以此般若波羅蜜經乃至四句偈等。受持讀誦為他人說。於前福德百分不及一。百千萬億分。乃至算數譬喻所不能及。

彌勒頌曰。

施寶如沙數　　唯成有漏因 　不如無我觀　　了妄乃名真 　欲證無生忍　　要假離貪瞋 　人法知無我　　逍遙出六塵

化無所化分第二十五

須菩提。于意云何。汝等勿謂如來作是念。我當度眾生。須菩提。莫作是念。何以故。實無有眾生如來度者。若有眾生如來度者。則有我人眾生壽者。須菩提。如來說有我者

【現代漢語翻譯】 現代漢語譯本 二十二

須菩提問佛說：『世尊，佛陀證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）時，是沒有任何所得嗎？』

佛說：『是的，是的，須菩提。我對於阿耨多羅三藐三菩提，乃至沒有絲毫的法可以獲得，這才能稱之為阿耨多羅三藐三菩提。』

凈心行善分第二十三

『再者，須菩提，這個法是平等一如，沒有高下之分，這才能稱之為阿耨多羅三藐三菩提。以無我、無人、無眾生、無壽者的心態，修習一切善法，就能證得阿耨多羅三藐三菩提。須菩提，所說的善法，如來說它不是真正的善法，只是名為善法。』

彌勒菩薩的偈頌說：

『水陸眾生同具真如本性，飛行之物與我一體無二。 法性之中沒有彼此的差別，真理之上哪裡會有親疏之分？ 去除自他的分別念，消除高下之分的執著。 領悟這種平等的自性，就能一同進入無餘涅槃。』

福智無比分第二十四

『須菩提，如果有人用三千大千世界中所有須彌山王（Sumeru，妙高山）那樣多的七寶來佈施，另有人以這部《般若波羅蜜經》（Prajna-paramita-sutra，以智慧到彼岸的經典），乃至僅僅是其中的四句偈，受持讀誦，併爲他人解說，那麼後者所獲得的福德，比前者多出百千萬億倍，甚至用算術和比喻都無法形容。』

彌勒菩薩的偈頌說：

『用如沙粒般眾多的珍寶佈施，最終只能成就有限的福報。 不如修習無我的觀照，徹悟虛妄才能證得真實。 想要證得無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的深刻理解），必須捨棄貪婪和嗔恨。 了知人與法皆是無我，才能逍遙自在地脫離六塵的束縛。』

化無所化分第二十五

『須菩提，你認為如何？你們不要以為如來心中有這樣的念頭：『我應當度化眾生。』須菩提，不要這樣想。為什麼呢？實際上沒有眾生被如來所度化。如果真有眾生被如來度化，那就有了我相、人相、眾生相、壽者相。須菩提，如來說有我相，

【English Translation】 English version Twenty-second

Subhuti said to the Buddha: 'World Honored One, when the Buddha attains Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), does he obtain anything?'

The Buddha said: 'So it is, Subhuti. With respect to Anuttara-samyak-sambodhi, there is not even the slightest dharma (teaching, principle) that can be obtained. Therefore, it is called Anuttara-samyak-sambodhi.'

Section Twenty-third: Purifying the Mind and Practicing Goodness

'Furthermore, Subhuti, this dharma is equal and without high or low distinctions. Therefore, it is called Anuttara-samyak-sambodhi. By being free from the concepts of self, person, sentient being, and lifespan, and cultivating all good dharmas, one attains Anuttara-samyak-sambodhi. Subhuti, what are called good dharmas, the Tathagata (如來，one of Buddha's titles) says are not good dharmas; they are merely called good dharmas.'

Maitreya's (彌勒，the future Buddha) verse says:

'Beings on land and water share the same true essence, Flying creatures and I are one and the same. Within the Dharma, there is no difference between self and other, In principle, how can there be closeness or distance? Discarding the distinctions of self and others, Eliminating the attachment to high and low. Understanding this nature of equality, Together, we enter into Nirvana without remainder.'

Section Twenty-fourth: Incomparable Blessings and Wisdom

'Subhuti, if someone were to use the seven treasures to fill all the Mount Sumerus (Sumeru, the central world-mountain) in the three thousand great thousand worlds for the purpose of giving, and another person were to receive, uphold, recite, and explain for others even just four lines of verse from this Prajna-paramita-sutra (般若波羅蜜經，the Perfection of Wisdom Sutra), the merit of the latter would be hundreds of thousands of millions of times greater than the former, so much so that it cannot be reached by calculation or analogy.'

Maitreya's verse says:

'Giving treasures like grains of sand, Ultimately only creates conditioned causes. Better to cultivate the contemplation of no-self, Understanding illusion is called true. To realize the patience with the unproduced, One must relinquish greed and hatred. Knowing that people and dharmas are without self, Freely departing from the six dusts (sense objects).'

Section Twenty-fifth: Transforming Without Transforming

'Subhuti, what do you think? Do not say that the Tathagata has this thought: 'I should liberate sentient beings.' Subhuti, do not think this way. Why? In reality, there are no sentient beings liberated by the Tathagata. If there were sentient beings liberated by the Tathagata, then there would be the concepts of self, person, sentient being, and lifespan. Subhuti, the Tathagata's saying that there is a self,

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則非有我。而凡夫之人以為有我。須菩提。凡夫者如來說則非凡夫。是名凡夫。

法身非相分第二十六

須菩提。于意云何。可以三十二相觀如來不。須菩提言。如是如是。以三十二相觀如來者。佛言。須菩提。若以三十二相觀如來者。轉輪聖王則是如來。須菩提白佛言。世尊。如我解佛所說義。不應以三十二相觀如來。爾時世尊而說偈言。若以色見我。以音聲求我。是人行邪道。不能見如來。

彌勒頌曰。

涅槃含四德　　唯我契真常 　齊名八自在　　獨我最虛長 　非色非聲相　　心識豈能量 　看時不可見　　悟理即形彰

無斷無滅分第二十七

須菩提。汝若作是念。如來以具足相故。得阿耨多羅三藐三菩提。須菩提。莫作是念。如來不以具足相故。得阿耨多羅三藐三菩提。須菩提。汝若作是念。發阿耨多羅三藐三菩提心者。說諸法斷滅相。莫作是念。何以故。發阿耨多羅三藐三菩提心者。於法不說斷滅相。

不受不貪分第二十八

須菩提。若菩薩以滿恒河沙等世界七寶佈施。若復有人知一切法無我。得成於忍。此菩薩勝前菩薩所得功德。須菩提。以諸菩薩不受福德。須菩提白佛言。世尊。云何菩薩不受福德。須菩提。菩薩所作福德不應貪著。是故說不受福

【現代漢語翻譯】 現代漢語譯本 則並非真有『我』(atman)。然而，凡夫俗子卻認為有『我』。須菩提(Subhuti)，如來說『凡夫』，其實並非真正的凡夫，只是名義上叫做凡夫罷了。

法身非相分第二十六

須菩提(Subhuti)，你認為如何？可以用三十二相來觀察如來(Tathagata)嗎？』須菩提(Subhuti)回答說：『是的，是的，可以用三十二相來觀察如來(Tathagata)。』佛說：『須菩提(Subhuti)，如果用三十二相來觀察如來(Tathagata)，那麼轉輪聖王(chakravarti-raja)也就應該是如來(Tathagata)了。』須菩提(Subhuti)稟告佛說：『世尊(Bhagavan)，依我理解佛所說的義理，不應該用三十二相來觀察如來(Tathagata)。』這時，世尊(Bhagavan)說了偈語：『若以色相見我，以音聲求我，是人行於邪道，不能得見如來(Tathagata)。』

彌勒(Maitreya)頌曰：

『涅槃(Nirvana)含藏四德，唯有『我』(atman)契合真常，齊名於八自在，唯獨『我』(atman)最為虛長。非色非聲相，心識又豈能量？看時不可見，悟理即形彰。』

無斷無滅分第二十七

須菩提(Subhuti)，如果你這樣想：『如來(Tathagata)因為具足種種殊勝之相，所以才證得阿耨多羅三藐三菩提(anuttara-samyak-sambodhi)。』須菩提(Subhuti)，不要這樣想。如來(Tathagata)不是因為具足種種殊勝之相，才證得阿耨多羅三藐三菩提(anuttara-samyak-sambodhi)的。須菩提(Subhuti)，如果你這樣想：『發阿耨多羅三藐三菩提心(anuttara-samyak-sambodhi-citta)的人，是說諸法斷滅之相。』不要這樣想。為什麼呢？因為發阿耨多羅三藐三菩提心(anuttara-samyak-sambodhi-citta)的人，對於諸法不說斷滅之相。

不受不貪分第二十八

須菩提(Subhuti)，如果菩薩(Bodhisattva)用充滿恒河沙數那麼多世界的七寶來佈施，如果另有人了知一切法無我(anatman)，因而成就忍辱，那麼這位菩薩(Bodhisattva)勝過前面那位菩薩(Bodhisattva)所獲得的功德。須菩提(Subhuti)，因為諸位菩薩(Bodhisattva)不應貪著福德。』須菩提(Subhuti)稟告佛說：『世尊(Bhagavan)，為什麼菩薩(Bodhisattva)不應貪著福德呢？』須菩提(Subhuti)，菩薩(Bodhisattva)所作的福德不應該貪著，所以說不應貪著福德。

【English Translation】 English version Then it is not truly 'self' (atman). However, ordinary people think there is a 'self'. Subhuti, what the Tathagata calls 'ordinary people' are not really ordinary people; they are just nominally called ordinary people.

Section 26: The Dharmakaya is Not Form

Subhuti, what do you think? Can the Tathagata (Tathagata) be viewed by the thirty-two marks?' Subhuti replied, 'Yes, yes, the Tathagata (Tathagata) can be viewed by the thirty-two marks.' The Buddha said, 'Subhuti, if the Tathagata (Tathagata) is viewed by the thirty-two marks, then the Chakravarti-raja (chakravarti-raja) should also be the Tathagata (Tathagata).' Subhuti said to the Buddha, 'Bhagavan, as I understand the meaning of what the Buddha said, the Tathagata (Tathagata) should not be viewed by the thirty-two marks.' At that time, the Bhagavan spoke this verse: 'If one sees me by form, or seeks me by sound, that person walks a heretical path and cannot see the Tathagata (Tathagata).'

Maitreya's Verse:

'Nirvana (Nirvana) contains four virtues; only 'self' (atman) accords with true permanence. It is equal in name to the eight freedoms; only 'self' (atman) is the most empty and long-lasting. It is neither form nor sound; how can the mind measure it? When looking, it cannot be seen; when enlightened to the principle, it manifests.'

Section 27: Neither Severance nor Extinction

Subhuti, if you think, 'The Tathagata (Tathagata) attained Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi) because he possesses complete marks,' do not think that way. The Tathagata (Tathagata) did not attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi) because he possesses complete marks. Subhuti, if you think, 'Those who generate the mind for Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta) speak of the characteristics of severance and extinction of all dharmas,' do not think that way. Why? Because those who generate the mind for Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta) do not speak of the characteristics of severance and extinction of dharmas.

Section 28: Neither Accepting nor Coveting

Subhuti, if a Bodhisattva (Bodhisattva) were to give offerings of the seven treasures filling worlds as numerous as the sands of the Ganges River, and if another person were to understand that all dharmas are without self (anatman) and thereby achieve forbearance, this Bodhisattva (Bodhisattva) would surpass the merit gained by the former Bodhisattva (Bodhisattva). Subhuti, because all Bodhisattvas (Bodhisattva) should not be attached to merit.' Subhuti said to the Buddha, 'Bhagavan, why should Bodhisattvas (Bodhisattva) not be attached to merit?' Subhuti, the merit that Bodhisattvas (Bodhisattva) perform should not be coveted; therefore, it is said that they should not be attached to merit.

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得。

威儀寂靜分第二十九

須菩提。若有人言如來若來若去若坐若臥。是人不解我所說義。何以故。如來者無所從來。亦無所去故名如來。

一合理相分第三十

須菩提。若善男子善女人。以三千大千世界碎為微塵。于意云何。是微塵眾寧為多不。甚多世尊。何以故。若是微塵眾實有者。佛則不說是微塵眾。所以者何。佛說微塵眾則非微塵眾。是名微塵眾世尊。如來所說三千大千世界則非世界。是名世界。何以故。若世界實有者。則是一合相。如來說一合相則非一合相。是名一合相。須菩提。一合相者。則是不可說。但凡夫之人貪著其事。

彌勒頌曰。

界塵何一異　　報應亦同然 　非因亦非果　　誰后復誰先 　事中通一合　　理則兩俱捐 　欲達無生路　　應當識本源

知見不生分第三十一

須菩提。若人言佛說我見人見眾生見壽者見。須菩提。于意云何。是人解我所說義不。世尊。是人不解如來所說義。何以故。世尊。說我見人見眾生見壽者見。即非我見人見眾生見壽者見。是名我見人見眾生見壽者見。須菩提。發阿耨多羅三藐三菩提心者。於一切法。應如是知如是見如是信解不生法相。須菩提。所言法相者。如來說即非法相。是名法相。

應化非

【現代漢語翻譯】 現代漢語譯本 威儀寂靜分第二十九 須菩提（Subhuti）。如果有人說，如來（Tathagata）有來、有去、有坐、有臥，這個人就不理解我所說的真義。為什麼呢？因為如來（Tathagata）無所從來，也無所去，所以才叫做如來（Tathagata）。 一合理相分第三十 須菩提（Subhuti）。如果有善男子、善女人，把三千大千世界粉碎成微塵，你認為怎麼樣？這些微塵的數量多不多？非常多，世尊（Bhagavan）。為什麼呢？如果這些微塵真的實有自性，佛（Buddha）就不會說這是微塵眾了。這是什麼緣故呢？佛（Buddha）所說的微塵眾，就不是真正的微塵眾，只是名為微塵眾。世尊（Bhagavan），如來（Tathagata）所說的三千大千世界，就不是真正的世界，只是名為世界。為什麼呢？如果世界真的實有自性，那就是一個『一合相』。如來（Tathagata）說『一合相』，就不是真正的一合相，只是名為『一合相』。須菩提（Subhuti），這個『一合相』是不可說的，只是凡夫俗子貪戀執著這些事物。 彌勒（Maitreya）菩薩的頌說： 世界、微塵，有什麼不同？報應也是同樣的道理。 不是因為，也不是結果，誰在後，誰在先？ 事相上看似統一結合，理體上則兩者都應捨棄。 想要證達不生不滅的境界，應當認識事物的根本源頭。 知見不生分第三十一 須菩提（Subhuti）。如果有人說，佛（Buddha）說了我見、人見、眾生見、壽者見，須菩提（Subhuti），你認為怎麼樣？這個人理解我所說的真義嗎？世尊（Bhagavan），這個人不理解如來（Tathagata）所說的真義。為什麼呢？世尊（Bhagavan），所說的我見、人見、眾生見、壽者見，就不是真正的我見、人見、眾生見、壽者見，只是名為我見、人見、眾生見、壽者見。須菩提（Subhuti），發了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta）的人，對於一切法，應該這樣瞭解、這樣看待、這樣信受理解，不生執著於法相。須菩提（Subhuti），所說的法相，如來（Tathagata）說就不是真正的法相，只是名為法相。 應化非

【English Translation】 English version Section 29. Majestic Demeanor and Tranquility Subhuti (Subhuti), if someone says that the Tathagata (Tathagata) comes, goes, sits, or lies down, that person does not understand the meaning of what I say. Why? Because the Tathagata (Tathagata) has nowhere to come from and nowhere to go, therefore he is called the Tathagata (Tathagata). Section 30. The Oneness of All Phenomena Subhuti (Subhuti), if a good man or good woman were to grind the three-thousand-great-thousand world system into dust motes, what do you think? Would the multitude of these dust motes be many or not? Very many, World Honored One (Bhagavan). Why? If these dust motes truly existed as real entities, the Buddha (Buddha) would not have spoken of them as a multitude of dust motes. And why? Because the multitude of dust motes that the Buddha (Buddha) speaks of is not actually a multitude of dust motes; it is merely called a multitude of dust motes. World Honored One (Bhagavan), the three-thousand-great-thousand world system that the Tathagata (Tathagata) speaks of is not actually a world system; it is merely called a world system. Why? If a world system truly existed as a real entity, it would be a 'single aggregate.' The 'single aggregate' that the Tathagata (Tathagata) speaks of is not actually a single aggregate; it is merely called a 'single aggregate.' Subhuti (Subhuti), this 'single aggregate' is inexpressible, but ordinary people are attached to such things. Maitreya's (Maitreya) verse says: What difference between world and dust? Retribution is the same. Neither cause nor effect, who after and who before? In phenomena, all seems unified; in principle, both should be abandoned. If you wish to reach the path of non-birth, you should recognize the original source. Section 31. No Production of Knowledge and Views Subhuti (Subhuti), if someone says that the Buddha (Buddha) speaks of the view of self, the view of others, the view of sentient beings, and the view of a life span, Subhuti (Subhuti), what do you think? Does this person understand the meaning of what I say? World Honored One (Bhagavan), this person does not understand the meaning of what the Tathagata (Tathagata) says. Why? World Honored One (Bhagavan), the views of self, others, sentient beings, and a life span that are spoken of are not actually the views of self, others, sentient beings, and a life span; they are merely called the views of self, others, sentient beings, and a life span. Subhuti (Subhuti), those who have awakened the thought of Anuttara-Samyak-Sambodhi (anuttara-samyak-sambodhi-citta), with regard to all dharmas, should know, see, and understand them in this way, without producing attachment to the characteristics of dharmas. Subhuti (Subhuti), the characteristics of dharmas that are spoken of, the Tathagata (Tathagata) says are not actually the characteristics of dharmas; they are merely called the characteristics of dharmas. Transformation is not

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真分第三十二

須菩提。若有人以滿無量阿僧祇世界七寶持用佈施。若有善男子善女人發菩提心者。持於此經乃至四句偈等。受持讀誦為人演說其福勝彼。云何為人演說。不取于相如如不動。何以故。一切有為法。如夢幻泡影。如露亦如電。應作如是觀。

彌勒頌曰。

如星翳燈幻　　皆為喻無常 　漏識修因果　　誰言得久長 　危脆同泡露　　如雲影電光 　饒經八萬劫　　終是落空亡

佛說是經已。長老須菩提。及諸比丘比丘尼優婆塞優婆夷。一切世間天人阿修羅。聞佛所說皆大歡喜。信受奉行。

金剛般若波羅蜜經

頌遍計

妄計因成執　　迷繩為是蛇 　心疑生闇鬼　　眼病見空花 　一境雖無異　　三人乃見差 　了茲名不實　　長馭白牛車

頌依他

依他非自立　　必假眾緣成 　日謝樹無影　　燈來室乃明 　名因共業變　　萬像積微生 　若悟真空色　　翛然去有情

頌圓成

相寂名亦遣　　心融境亦亡 　去來終莫見　　語默永無方 　知入圓成理　　身同法性常 　證真還了俗　　不廢亦津樑

大身真言

那謨薄伽跋帝缽喇壤缽羅弭多曳唵伊利底伊室利輪盧䮂毗舍耶毗舍耶娑婆訶

隨心真言

那謨婆伽

{ "translations": [ "現代漢語譯本", "真分第三十二", "", "須菩提（Subhuti）。如果有人用充滿無量阿僧祇（asamkhya）世界的七寶來佈施，如果有善男子、善女人發起菩提心的人，受持這部經，乃至其中的四句偈等，受持、讀誦，並且為他人演說，那麼他的福德勝過前者。如何為他人演說呢？就是不執取于相，如如不動。為什麼呢？因為一切有為法，都像夢幻泡影，像露水也像閃電，應當這樣來觀察。", "", "彌勒（Maitreya）的頌說：", "", "像星星、翳障、燈光、幻術，都是用來比喻無常。", "憑藉有漏的意識去修行因果，誰說能夠得到長久呢？", "危脆的生命如同泡沫和露水，又像雲彩、影子和閃電。", "即使經過八萬劫（kalpa），最終還是會落入空無。", "", "佛說完這部經后，長老須菩提（Subhuti），以及各位比丘（bhiksu）、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆夷（upasika），一切世間的天人、阿修羅（asura），聽了佛所說的，都非常歡喜，信受奉行。", "", "金剛般若波羅蜜經", "", "頌遍計", "", "虛妄的計度導致執著，就像把繩子誤認為是蛇。", "心中疑惑會產生黑暗的鬼怪，眼睛有病會看到空中的花朵。", "同一境界本來沒有差異，三個人卻看到不同的景象。", "瞭解這些名稱不是真實的，才能長久地駕馭白牛車。", "", "頌依他", "", "依他起性不是自己獨立存在的，必定要依靠眾多的因緣才能成就。", "太陽下山樹木就沒有影子，燈光來了房間就明亮。", "名稱因為共同的業力而改變，萬象由細微的積累而產生。", "如果領悟到真空的色，就能逍遙自在地離開有情。", "", "頌圓成", "", "當現象寂滅時，名稱也消失了，當心融化時，境界也消失了。", "去來始終無法看見，言語和沉默永遠沒有固定的方式。", "知道進入圓成實的道理，身體就和法性一樣恒常。", "證悟真如后仍然瞭解世俗，不廢棄世俗也能成為津樑。", "", "大身真言", "", "那謨薄伽跋帝缽喇壤缽羅弭多曳唵伊利底伊室利輪盧䮂毗舍耶毗舍耶娑婆訶", "", "隨心真言", "", "那謨婆伽", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", }, "english_translations": [ "English version", "Chapter 32. True Discernment", "", "Subhuti (Subhuti), if someone were to fill countless asamkhya (asamkhya) worlds with the seven treasures and give them away in generosity, and if there were good men and good women who awaken the bodhi mind, and uphold this sutra, even just four lines of it, reciting and explaining it for others, their merit would surpass that of the former. How does one explain it for others? It is by not being attached to appearances, being still and unmoving. Why? Because all conditioned dharmas are like dreams, illusions, bubbles, shadows, like dew and lightning; one should contemplate them in this way.", "", "Maitreya's (Maitreya) verse says:", "", "Like stars, cataracts, lamps, and illusions, all are metaphors for impermanence.", "Relying on defiled consciousness to cultivate cause and effect, who can say they will attain lasting results?", "Life is fragile like bubbles and dew, like clouds, shadows, and lightning.", "Even after eighty thousand kalpas (kalpa), one will ultimately fall into emptiness.", "", "After the Buddha finished speaking this sutra, the elder Subhuti (Subhuti), and all the bhiksus (bhiksu), bhiksunis (bhiksuni), upasakas (upasaka), upasikas (upasika), all the gods, humans, and asuras (asura) in the world, hearing what the Buddha had said, were all very happy, and accepted it with faith and practiced accordingly.", "", "The Diamond Prajna Paramita Sutra", "", "Verse on Parikalpita (Conceptualization)", "", "False conceptualization leads to attachment, like mistaking a rope for a snake.", "Doubt in the mind creates dark ghosts, diseased eyes see flowers in the sky.", "The same realm has no difference, yet three people see different things.", "Understanding that these names are not real, one can long drive the white ox cart.", "", "Verse on Paratantra (Dependence)", "", "Dependent origination is not self-established, it must rely on numerous conditions to arise.", "When the sun sets, the tree has no shadow; when the lamp comes, the room is bright.", "Names change due to shared karma, myriad phenomena arise from minute accumulations.", "If one awakens to the emptiness of form, one can freely leave sentient existence.", "", "Verse on Parinispanna (Perfected Nature)", "", "When phenomena are extinguished, names also disappear; when the mind melts, the realm also vanishes.", "Coming and going are never seen, speech and silence have no fixed way.", "Knowing and entering the principle of perfected nature, the body is the same as the constant Dharma-nature.", "Realizing the truth, one still understands the mundane, not abandoning the mundane, it can also become a ferry.", "", "Great Body Dharani", "", "Namo Bhagavate Prajna Paramitaye Om Hrih Dhrti Sri Suruci Visajaya Visajaya Svaha", "", "Heart Dharani", "", "Namo Bhagava" ] }

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筏帝缽[口束頁]惹波羅蜜多曳怛侄他唵吽筏折羅襪麗娑婆訶

心中心真言

唵烏倫泥沙娑婆訶

【現代漢語翻譯】 現代漢語譯本： 筏帝缽[口束頁]惹波羅蜜多曳怛侄他唵吽筏折羅襪麗娑婆訶 心中心真言 唵烏倫泥沙娑婆訶

【English Translation】 English version: Vatipatacharyaparamitaye tadyatha om hum vajravari svaha Heart-center mantra Om urunisha svaha

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