T85n2739_金剛般若經挾注

大正藏第 85 冊 No. 2739 金剛般若經挾注

No. 2739 [cf. No. 235]

金剛般若經挾注

見諸相非相。即見如來(如來法空)□□□□□□(離相而見矣也)須菩提。白佛言世尊。□□□□□□□句。生實信不(凡夫心。信因取相生恐聞是理無處寄。心)□□□□□□作是說(般若深宗。為最上乘者。說聞□即悟不應不信故。莫作此問也)□□□□□戒修福者。於此章句。能生信□□□□□□(況今正法流通。而無信耶)當知是人。不於一佛二佛□□□無量千萬佛所。種諸善根(能之)□□□□□□章句。乃至一念。生凈信者(不見能生)□□□□□□來。悉知悉見。是諸眾生。得□□□□□□□(具佛法眼故。能悉見知見。是凈信眾生。得如是無量福德)何以故。是諸□□□生相壽者相。無法相。亦無非□□□□□□(一念凈。三空頓解。若計諸相。則不名凈信。能信般若。知達法空。故知。是眾生無復諸相)□□□則爲著我人眾生壽者(何以相即)□□□□□□□(生凈信也)若取法相。即著我人眾生□□□□□□以故。若取非法相。即著我人眾□□□□□法不應取非法(不取法相。以空破有。若滯空不空。還著有相)□□□□如來常說。汝等比

【現代漢語翻譯】現代漢語譯本見諸相非相，即見如來（如來法空）。（離相而見了啊）須菩提，對佛說：『世尊，這樣的語句，能使眾生生起真實的信心嗎？』（凡夫的心，相信是因為執著于外相而生起的，恐怕聽聞這個道理后，內心無處寄託。）不要這樣說。（般若深奧的宗旨，是為最上乘根器的人說的，聽聞就能領悟，不應該不相信，所以不要這樣問。）如果有人持戒修福，對於這些章句，能夠生起信心。（何況現在正法流通，怎麼會沒有相信的人呢？）應當知道這個人，不是隻在一佛二佛，乃至無量千萬佛所，種下各種善根。（能夠這樣）對於這些章句，乃至一念之間，生起清凈的信心。（不見能生）如來完全知曉，完全看見，這些眾生，得到。（具備佛的法眼，所以能夠完全看見和知曉。看見這些具有清凈信心的眾生，得到這樣無量的福德。）為什麼呢？因為這些眾生沒有眾生相、壽者相，沒有法相，也沒有非法相。（一念清凈，三空頓悟。如果執著于各種相，就不叫清凈的信心。能夠相信般若，明白通達法空。所以知道，這些眾生不再有各種相。）如果執著於我、人、眾生、壽者等相。（為什麼相即是）生起清凈的信心。如果執著於法相，就是執著於我、人、眾生。因為這個緣故，如果執著于非法相，就是執著於我、人、眾生。法尚且不應該執著，何況非法。（不執著於法相，用空性來破除有。如果執著于空，不空，還是執著于有相。）如來常常說，你們比丘。

【English Translation】 English version 『Seeing all forms as non-forms, one then sees the Tathagata (Tathagata's Dharma is emptiness).』 (Seeing through detachment.) Subhuti said to the Buddha, 『World Honored One, can beings generate true faith upon hearing such statements?』 (The minds of ordinary people believe because they cling to forms, fearing that upon hearing this principle, their minds will have nowhere to rest.) Do not say that. (The profound essence of Prajna is for those of the highest capacity, who can awaken upon hearing it, so you should not disbelieve, hence do not ask this question.) If someone upholds the precepts and cultivates blessings, they can generate faith in these verses. (Moreover, now that the true Dharma is widely spread, how could there be no believers?) Know that this person has not only planted roots of goodness with one Buddha or two Buddhas, but with countless millions of Buddhas. (Being able to do so,) even with one thought, generates pure faith in these verses. (Not seeing the ability to generate) The Tathagata fully knows and fully sees that these beings obtain. (Possessing the Dharma eye of the Buddha, one can fully see and know. Seeing these beings with pure faith, they obtain such immeasurable merit.) Why? Because these beings have no characteristics of beings, no characteristics of lifespan, no characteristics of Dharma, and no characteristics of non-Dharma. (One thought of purity, and the three emptinesses are instantly understood. If one clings to various forms, it is not called pure faith. Being able to believe in Prajna, understanding and penetrating the emptiness of Dharma. Therefore, know that these beings no longer have various forms.) If one clings to the characteristics of self, others, beings, or lifespan. (Why are characteristics identical?) Generating pure faith. If one clings to the characteristics of Dharma, one is clinging to self, others, and beings. For this reason, if one clings to the characteristics of non-Dharma, one is clinging to self, others, and beings. Even Dharma should not be clung to, how much more so non-Dharma. (Not clinging to the characteristics of Dharma, using emptiness to break through existence. If one clings to emptiness, not emptiness, one is still clinging to the characteristics of existence.) The Tathagata often says, you Bhikkhus.

丘。知我說□□□□□□況非法(以是不取于相故。如來常說。說無法本破于有。若知有不有。遂悟)□□□□(岸筌。以取魚得魚忘筌。到岸舍筏故。大聖諸見。諸見既除。空法亦盡。況非空法其可)□□□□何如來。得阿耨多羅三藐三□□□□□□耶(前令舍法遣彼兩偏。則佛于菩提。如何獨得。而為人說法耶)須菩□□□□□無有定法。名阿耨多羅三□□□□□□□如來可說(無上正道。寂然無體。無相悟。佛得菩提已。悟則無佛)□□□□□以故。如來所說法。皆不可取。不□□□□□(眾生離相故。不可取。離言故不可說。而妙不有。非非則不無。不有不無。離諸言相故)□□□□所以者何(所以佛當說法。而無定法可說者何)一切賢聖。皆以無為法而有差別(無為法中本無差別。三乘賢聖根識不同。一音演說淺深隨□□未悟則量病授藥。故常說法。已悟則藥病皆除。無法可說□□)須菩提于意云何。若人滿三千大千世界七寶。以用佈施(□□□□□□□若人財寶之施。以明章句。理實非虛)是人所得福德。寧為多不。須菩提言。甚多世尊(七寶珍異。三千皆滿。無性之福施。廣增多)何以故。是福德。即非福德性。是故如來。說福德多(所以施廣而福多。由非福德性故。若是福德性。則不應寶□而福多。

【現代漢語翻譯】現代漢語譯本丘。你知道我說的是，如果執著於法尚且要放下，更何況是執著于非法呢？（因為不執取于表象的緣故。如來常說，說無法的根本是爲了破除有。如果知道有和非有，就能領悟。）（岸邊的魚簍。因為捕魚時用魚簍，得到魚后就忘記魚簍，到達岸邊就捨棄木筏。大聖的各種見解，各種見解既然已經消除，空法的執著也應該消除，更何況不是空法的執著呢？）（如果這樣）如來是如何得到阿耨多羅三藐三菩提（無上正等正覺）的呢？（前面讓人捨棄法，遣除有和無兩邊的偏執，那麼佛對於菩提，是如何獨自得到的，又如何為人說法呢？）須菩提，實際上沒有固定的法，可以稱為阿耨多羅三藐三菩提（無上正等正覺），如來可以宣說。（無上正道，寂靜而沒有實體，在沒有表象中領悟。佛得到菩提之後，領悟到沒有佛。）因此，如來說的法，都是不可執取的，不可說的。（眾生脫離表象的緣故，不可執取。脫離言語的緣故，不可說。微妙之處不在於有，不在於非非，不在於不有不無，脫離各種言語表象的緣故。）這是什麼原因呢？（佛應當說法，卻沒有固定的法可以宣說，這是什麼原因呢？）一切賢聖，都是以無為法而有差別。（無為法中本來沒有差別，三乘的賢聖根基和認識不同，用一種聲音演說，深淺隨著不同而變化。沒有領悟時就量病授藥，所以常常說法。已經領悟時就藥和病都消除，沒有法可以宣說。）須菩提，你認為怎麼樣？如果有人用充滿三千大千世界的七寶來佈施，（如果有人用財寶來佈施，用以闡明章句，道理確實不是虛假的。）這個人所得到的福德，是多還是不多？須菩提說：很多，世尊。（七寶珍貴奇異，充滿三千大千世界，沒有自性的福施，廣泛增加很多。）什麼原因呢？這個福德，就不是福德的本性，所以如來說福德多。（所以佈施廣泛而福德多，是因為不是福德的本性。如果是福德的本性，就不應該因為珍寶而福德多。）

【English Translation】 English version 『Subhuti, do you know that what I said is that if one should abandon even the Dharma, how much more so the non-Dharma? (Because one does not grasp at appearances. The Tathagata often says that the root of saying no-Dharma is to break through existence. If one knows existence and non-existence, one can realize.)』『(A fish trap on the shore. Because when fishing, one uses a fish trap, and after getting the fish, one forgets the trap, and upon reaching the shore, one abandons the raft. The various views of the Great Sage, since the various views have been eliminated, the attachment to emptiness-Dharma should also be eliminated, how much more so the attachment to non-emptiness-Dharma?)』『(If so,) how did the Tathagata attain Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment)? (Earlier, one was asked to abandon the Dharma and eliminate the biases of existence and non-existence. Then, how did the Buddha attain Bodhi alone, and how does he preach the Dharma to others?)』『Subhuti, in reality, there is no fixed Dharma that can be called Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment) that the Tathagata can proclaim. (The unsurpassed right path is silent and without substance, realized in the absence of appearances. After the Buddha attained Bodhi, he realized that there is no Buddha.)』『Therefore, the Dharma spoken by the Tathagata is all ungraspable and unspeakable. (Because sentient beings are detached from appearances, it is ungraspable. Because it is detached from words, it is unspeakable. The subtlety lies not in existence, not in non-non-existence, not in neither existence nor non-existence, because it is detached from all verbal appearances.)』『What is the reason for this? (The Buddha should preach the Dharma, but there is no fixed Dharma to proclaim. What is the reason for this?)』『All sages and saints are differentiated by the unconditioned Dharma. (There is originally no difference in the unconditioned Dharma. The roots and perceptions of the sages and saints of the Three Vehicles are different. They are preached with one voice, and the depth varies accordingly. When one is not enlightened, medicine is prescribed according to the illness, so the Dharma is often preached. When one is enlightened, both medicine and illness are eliminated, and there is no Dharma to preach.)』『Subhuti, what do you think? If someone were to fill the three thousand great thousand worlds with the seven treasures for almsgiving, (If someone were to give alms with treasures, to clarify the chapters and sentences, the principle is indeed not false.)』『Would the merit obtained by this person be much or not? Subhuti said: Very much, World Honored One. (The seven treasures are precious and extraordinary, filling the three thousand great thousand worlds, the almsgiving without self-nature increases greatly.)』『What is the reason for this? This merit is not the nature of merit, therefore the Tathagata says that the merit is much. (Therefore, almsgiving is extensive and merit is much, because it is not the nature of merit. If it were the nature of merit, it should not be that merit is much because of the treasures.)』

只由無性之福假外緣。是故如來。說福德也)若復有人。於此經中。受持乃至四句偈等。為他人說。其福勝彼(財施之福。非福德性。福雖因施。不趣菩提。持經之功。句偈雖少。能令眾生除煩惱障。是真福德。故勝於彼)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(般若正智。圓照無礙。無上正道。因是發明。諸佛始則自修。終以化物。利濟弘遠　何莫由斯)須菩提所謂佛法。即非佛法(法無自性。證則彌同。因教悟空故稱佛。法由教立。悟不滯空。直論無法可非。豈但即非佛法)須菩提。于意云何。須陀洹能作是念。我得須陀洹果不(修習無漏。證無漏果。悟無所得。名須陀洹。借小乘之無我。明般若之忘相)須菩提言。不也世尊(是人不起得果之念)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(習無漏果。則名入道流。不取果相。故無流可入。豈以忘相。而無道流可入。復于有我。而入聲色六塵耶)須菩提。于意云何。斯陀含能作是念。我得斯陀含果不(斷欲界思惟。得人我空相。證果之時。有斯念不)須菩提言。不也世尊(是人不起得果之念)何以故。斯陀含。名一往來。而實無往來。是名斯陀含(盡天人趣。獲往來生一。斯往來則明所得果。不取果相

【現代漢語翻譯】現代漢語譯本：只憑借無自性的福德，假借外在的因緣。所以如來說，這是福德啊。如果又有人，在這部經中，受持乃至四句偈等，為他人解說，他的福德勝過前者（財施的福報，不是福德的本性。福雖然因為佈施而產生，卻不能導向菩提。持經的功德，即使偈句很少，能使眾生去除煩惱的障礙，這是真正的福德，所以勝過前者）。為什麼呢？須菩提，一切諸佛，以及諸佛的阿耨多羅三藐三菩提法（無上正等正覺的法），都從此經中產生（般若正智，圓滿照耀而無阻礙，無上正道，因此而發明。諸佛開始是自己修習，最終用以教化眾生，利益救濟深遠，有什麼不是由此而來呢）。須菩提，所謂的佛法，即非佛法（法沒有自性，證悟后更加相同。因為教義而悟空，所以稱為佛。法由教義而建立，悟道后不執著于空。直接說沒有法可以否定，豈止是即非佛法）。須菩提，你認為怎麼樣？須陀洹（梵文Srotāpanna，入流果）會這樣想嗎？『我得到了須陀洹果嗎？』（修習無漏法，證得無漏果，領悟到無所得，名為須陀洹。借用小乘的無我，來闡明般若的忘相）。須菩提說：『不會的，世尊。』（這個人不會生起得到果位的念頭）。為什麼呢？須陀洹名為入流，卻沒有進入任何東西。不入色、聲、香、味、觸、法，這叫做須陀洹（修習無漏果，就叫做進入聖道之流。不執取果位的相，所以沒有流可以進入。難道因為忘相，就沒有道流可以進入嗎？又怎麼會執著于有我，而進入聲色六塵呢）。須菩提，你認為怎麼樣？斯陀含（梵文Sakṛdāgāmin，一來果）會這樣想嗎？『我得到了斯陀含果嗎？』（斷除欲界的思惟，得到人我空相，證得果位的時候，會有這樣的念頭嗎）。須菩提說：『不會的，世尊。』（這個人不會生起得到果位的念頭）。為什麼呢？斯陀含，名為一往來，而實際上沒有往來，這叫做斯陀含（盡了天人趣，獲得往來一次的生命。這次往來就說明所得到的果位，不執取果位的相）

【English Translation】 English version: Only through the merit of non-self-nature, relying on external conditions. Therefore, the Tathagata says, this is merit. Furthermore, if someone, within this Sutra, receives, upholds, and even explains four lines of verse to others, their merit surpasses that of the former (the merit of wealth giving is not the nature of merit. Although merit arises from giving, it does not lead to Bodhi. The merit of upholding the Sutra, even with few verses, can enable sentient beings to remove the obstacles of afflictions; this is true merit, hence it surpasses the former). Why is that? Subhuti, all Buddhas, and the Dharma of Anuttara Samyak Sambodhi (unsurpassed, right, and perfect enlightenment) of all Buddhas, all originate from this Sutra (Prajna's right wisdom, perfectly illuminates without obstruction, the supreme right path, is thus revealed. Buddhas initially cultivate themselves, and ultimately use it to transform sentient beings, benefiting and aiding extensively; what does not come from this?). Subhuti, what is called the Buddha-dharma is, in fact, not the Buddha-dharma (Dharma has no self-nature; upon realization, it becomes even more the same. Because of teachings, one empties oneself, hence called Buddha. Dharma is established by teachings; enlightenment does not cling to emptiness. Directly speaking, there is no Dharma that can be negated, let alone that it is not the Buddha-dharma). Subhuti, what do you think? Would a Srotāpanna (stream-enterer) have the thought, 'Have I attained the fruit of Srotāpanna?' (Cultivating the unconditioned, realizing the unconditioned fruit, understanding non-attainment, is called Srotāpanna. Borrowing the non-self of the Hinayana to clarify the forgetting of appearances in Prajna). Subhuti said, 'No, World Honored One.' (This person does not give rise to the thought of attaining the fruit). Why is that? Srotāpanna is named 'entering the stream,' yet there is nothing entered. Not entering form, sound, smell, taste, touch, or dharma, this is called Srotāpanna (Cultivating the unconditioned fruit is called entering the stream of the path. Not grasping the appearance of the fruit, therefore there is no stream to enter. Could it be that because of forgetting appearances, there is no stream of the path to enter? And how could one cling to self and enter the six dusts of form, sound, etc.?). Subhuti, what do you think? Would a Sakṛdāgāmin (once-returner) have the thought, 'Have I attained the fruit of Sakṛdāgāmin?' (Cutting off thoughts of the desire realm, attaining the emptiness of self and others, at the time of attaining the fruit, would there be such a thought?). Subhuti said, 'No, World Honored One.' (This person does not give rise to the thought of attaining the fruit). Why is that? Sakṛdāgāmin is named 'once-returner,' yet in reality, there is no returning; this is called Sakṛdāgāmin (Exhausting the realms of gods and humans, obtaining one more life of returning. This returning clarifies the fruit attained, not grasping the appearance of the fruit).

。故實無往來。若見一往來果。是生我慢。則非斯陀含)須菩提。于意云何。阿那含能作是念。我得阿那含果不(斷欲界思盡。更不復來。證果之時。有斯念不)須菩提言。不也世尊(是人不起得果之念)何以故。阿那含名為不來。而實無來。是故名阿那含(達無人我。不復還來。故名不來人法二空。無取住相。故實無來。即阿那含。而具斯義)須菩提。于意云何。阿羅漢能作是念。我得阿羅漢道不(修習智慧。斷除煩惱。證果之時。有是念不也)須菩提言。不也世尊(是人不起得果之念)何以故。實無有法。名阿羅漢(以斷煩惱。名阿羅漢。煩惱性空。斷無所斷。悟無所斷。豈復別有阿羅漢耶)世尊。若阿羅漢。作是念。我得阿羅漢道。即爲著我人眾生壽者(若取果相。即計有我。於我不忘諸相。咸著相受報　眾惱皆生。取相受生。豈名羅漢)世尊。佛說我得無諍三昧。人中最為第一。是第一離欲阿羅漢(善吉樂阿蘭行。得三昧定。深入觀不相違諍。凡諸人中。最為超勝。故云第一。三界煩惱。逐境愛累。是名為欲。如是悉離。故亦云第一)我不作是念。我是離欲阿羅漢(我于爾時。曾不起念云。有欲可離。有果可得)世尊。我若作是念。我得阿羅漢道。世尊則不說須菩提是樂阿蘭那行者(我若起念。計有得果。獲

【現代漢語翻譯】故實無往來。實際上並沒有真正的往來。如果認為存在一個往來的結果，那是產生了『我慢』（認為自己了不起的傲慢），那就不是斯陀含（二果）。須菩提，你的意思如何？阿那含（三果）會這樣想嗎：『我得到了阿那含果』（斷盡欲界的思惑，不再來欲界受生。證得果位的時候，會有這樣的想法嗎）？須菩提說：『不會的，世尊』（這種人不會生起得到果位的念頭）。為什麼呢？阿那含名為『不來』，而實際上並沒有來。所以叫做阿那含（通達人無我，不再返回欲界受生。因此稱為『不來』。人法皆空，沒有執取和住相，所以實際上並沒有來。這就是阿那含，並且具備這種含義）。須菩提，你的意思如何？阿羅漢（四果）會這樣想嗎：『我得到了阿羅漢道』（修習智慧，斷除煩惱，證得果位的時候，會有這樣的想法嗎）？須菩提說：『不會的，世尊』（這種人不會生起得到果位的念頭）。為什麼呢？實際上沒有一種法，可以叫做阿羅漢（因為斷除煩惱，所以叫做阿羅漢。煩惱的自性本空，斷除也沒有什麼可斷的。領悟到沒有什麼可斷的，難道還另外存在一個阿羅漢嗎）？世尊，如果阿羅漢這樣想：『我得到了阿羅漢道』，那就是執著於我、人、眾生、壽者（如果執取果位的相狀，那就是認為有『我』存在。對於『我』念念不忘，各種相狀都執著，承受果報，各種煩惱都會產生。執取相狀，承受生死輪迴，怎麼能叫做阿羅漢呢）？世尊，佛說我得到『無諍三昧』（深入禪定，觀察諸法不相違背），在人群中最為第一，是第一離欲阿羅漢（善吉喜歡在寂靜處修行，得到三昧禪定，深入觀察，不與人相違背爭論。在所有的人中，最為超勝，所以說是第一。三界中的煩惱，隨著外境產生愛戀和牽累，這叫做『欲』。像這樣完全脫離，所以也叫做第一）。我不曾這樣想：『我是離欲阿羅漢』（我當時，從來沒有生起過這樣的念頭，說有什麼『欲』可以脫離，有什麼果位可以得到）。世尊，我如果這樣想：『我得到了阿羅漢道』，世尊就不會說須菩提是樂於在寂靜處修行的人（我如果生起念頭，認為自己得到了果位，獲得

【English Translation】 Therefore, there is actually no going or coming. If one perceives a result of going and coming, it is to generate 'self-conceit' (arrogance that one is remarkable), then one is not a Sakadagamin (Second Fruition). Subhuti, what do you think? Would an Anagamin (Third Fruition) have this thought: 'I have attained the Anagamin Fruition' (having completely severed the delusions of thought in the Desire Realm, and no longer comes to be reborn in the Desire Realm. At the time of attaining the fruition, would there be such a thought)? Subhuti said: 'No, World Honored One' (This person does not give rise to the thought of attaining the fruition). Why is that? Anagamin is named 'non-returning,' but in reality, there is no coming. Therefore, it is called Anagamin (understanding the absence of self, no longer returning to be reborn in the Desire Realm. Therefore, it is called 'non-returning.' Both the person and the Dharma are empty, without grasping or abiding in appearances, so in reality, there is no coming. This is the Anagamin, and it possesses this meaning). Subhuti, what do you think? Would an Arhat (Fourth Fruition) have this thought: 'I have attained the Arhat Path' (cultivating wisdom, severing afflictions, at the time of attaining the fruition, would there be such a thought)? Subhuti said: 'No, World Honored One' (This person does not give rise to the thought of attaining the fruition). Why is that? In reality, there is no Dharma that can be called an Arhat (because of severing afflictions, it is called an Arhat. The nature of afflictions is empty, and there is nothing to sever. Realizing that there is nothing to sever, how could there be a separate Arhat)? World Honored One, if an Arhat has this thought: 'I have attained the Arhat Path,' then that is attachment to self, person, sentient being, and lifespan (if one grasps the appearance of the fruition, then one believes that there is a 'self.' Forgetting the 'self,' all kinds of appearances are clung to, and one receives retribution, all kinds of afflictions arise. Grasping appearances and undergoing birth and death, how can one be called an Arhat)? World Honored One, the Buddha said that I have attained the 'Samadhi of Non-Contention' (deeply entering into meditative concentration, observing that all Dharmas do not contradict each other), and am the foremost among people, the foremost Arhat free from desire (Subhuti delights in practicing in quiet places, attains the Samadhi of concentration, deeply observes, and does not contend with others. Among all people, he is the most outstanding, therefore it is said to be the foremost. The afflictions in the Three Realms, arising from love and attachment to external objects, are called 'desire.' Completely separating from these, it is also called the foremost). I do not have this thought: 'I am an Arhat free from desire' (At that time, I never gave rise to the thought that there was 'desire' to be freed from, or that there was a fruition to be attained). World Honored One, if I had this thought: 'I have attained the Arhat Path,' the World Honored One would not have said that Subhuti delights in practicing in quiet places (If I had the thought that I had attained the fruition, and obtained

離欲道。即成著我。違無諍行。則世尊。不應說我是樂阿蘭那也)以須菩提。實無所行。而名須菩提。是樂阿蘭那行(於行無行。是了空相)佛告須菩提。于意云何。如來昔在然燈佛所。於法有所得不(將明菩薩亦悟于空。故卻問。我昔為菩薩。于然燈佛所。受記菩提。當爾之時。見有菩提法可得不)世尊。如來昔在然燈佛所。於法實無所得(悟法性空。得無生忍。勤行般若。勝果則曰菩提。深入正觀。諸佛由之授記)須菩提。于意云何。菩薩莊嚴佛土不(菩薩修持凈土行業。見有凈土可莊嚴不)不。也世尊。何以故。莊嚴佛土者。即非莊嚴。是名莊嚴(萬行不常。畢竟空寂。亦有修習。假名莊嚴。國土本空。無莊嚴相。能了無相。即以是莊嚴故。是名莊嚴也)是故須菩提。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(是以修習者故。不取莊嚴之相。應如是生畢境空寂心。是心清凈故。不住於色。及聲香等。若於是法。而生心者。即非清凈心所證之果。非畢境果故。不應如是也)應無所住。而生其心(知色相空。心無所住故。于無所住。生清凈心。雖假生心之名。而無住心之相。無住正觀。慧照湛然。是則以不住法。住般若中也)須菩提。譬如有人。身如須彌山王。于意云何。是身為大不(

【現代漢語翻譯】現代漢語譯本離欲的道路，如果執著于『我』（ātman），就違背了不爭的修行。否則，世尊（Śākyamuni）不應該說我是樂於阿蘭那（āraṇya，寂靜處）的。因為須菩提（Subhūti）實際上並沒有任何執著的行為，所以才被稱為樂於阿蘭那行（指遠離喧囂，喜愛寂靜的修行）。（對於修行而言，無所行才是真正的了悟空相）。佛（Buddha）告訴須菩提：『你認為怎麼樣？如來（Tathāgata）過去在然燈佛（Dīpaṃkara Buddha）那裡，對於佛法有所得嗎？』（將要說明菩薩（bodhisattva）也應領悟空性，所以反問：我過去作為菩薩，在然燈佛那裡，接受了成佛的授記，當時，我看到有菩提法（bodhi-dharma，覺悟之法）可以獲得嗎？）世尊，如來過去在然燈佛那裡，對於佛法實際上沒有任何獲得。（領悟到法性本空，獲得無生法忍（anutpāda-dharma-kṣānti），勤奮修行般若（prajñā，智慧），最終的殊勝果實就叫做菩提（bodhi，覺悟）。深入正確的觀照，諸佛因此而授記）。須菩提，你認為怎麼樣？菩薩莊嚴佛土嗎？（菩薩修持清凈佛土的行業，看到有清凈的佛土可以莊嚴嗎？）』『不，世尊。為什麼呢？莊嚴佛土，就不是真正的莊嚴，只是名為莊嚴。（萬法不是永恒不變的，最終歸於空寂。雖然有修習的行為，也只是假名為莊嚴。國土的本質是空性的，沒有莊嚴的相狀。能夠了悟沒有相狀，就是真正的莊嚴，所以名為莊嚴）。』『因此，須菩提，菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）應該這樣生起清凈的心，不應該執著於色（rūpa，形色）而生心，不應該執著于聲（śabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparśa，觸覺）、法（dharma，事物）而生心。（因此修習的人，不應執取莊嚴的相狀，應該這樣生起畢竟空寂的心。這顆心是清凈的，所以不住於色，以及聲香等。如果對於這些法，而生起執著的心，就不是清凈心所證得的果實，不是畢竟的果實，所以不應該這樣）。』『應該無所執住，而生起那顆心。（知道色相本空，心無所住，所以在無所住中，生起清凈的心。雖然假借生心之名，而沒有執著於心的相狀。無住的正觀，智慧的光芒湛然明亮，這就是以不住之法，安住于般若之中）。』『須菩提，譬如有一個人，身體像須彌山王（Sumeru，世界的中心），你認為怎麼樣？這個身體大不大？』

【English Translation】 English version The path of detachment, if attached to 'self' (ātman), violates the practice of non-contention. Otherwise, the World Honored One (Śākyamuni) should not have said that I am fond of āraṇya (secluded places). Because Subhūti (Subhūti) actually has no attached actions, he is called fond of the practice of āraṇya (referring to staying away from noise and loving quiet practice). (For practice, non-action is the true understanding of emptiness). The Buddha (Buddha) told Subhūti: 'What do you think? Did the Tathāgata (Tathāgata) in the past, at the place of Dīpaṃkara Buddha (Dīpaṃkara Buddha), gain anything from the Dharma?' (To explain that the Bodhisattva (bodhisattva) should also realize emptiness, so he asked back: I used to be a Bodhisattva, at the place of Dīpaṃkara Buddha, I received the prediction of becoming a Buddha, at that time, did I see that there was a Bodhi-dharma (bodhi-dharma, the Dharma of enlightenment) to be obtained?) World Honored One, the Tathāgata in the past, at the place of Dīpaṃkara Buddha, actually did not gain anything from the Dharma. (Realizing that the nature of Dharma is empty, obtaining the Anutpāda-dharma-kṣānti (anutpāda-dharma-kṣānti), diligently practicing Prajñā (prajñā, wisdom), the ultimate excellent fruit is called Bodhi (bodhi, enlightenment). Deeply observing the correct view, the Buddhas therefore give predictions). Subhūti, what do you think? Does the Bodhisattva adorn the Buddha land? (Does the Bodhisattva practice the industry of purifying the Buddha land, and see that there is a pure Buddha land to adorn?)' 'No, World Honored One. Why? Adorning the Buddha land is not true adornment, it is only called adornment. (All dharmas are not eternal, and ultimately return to emptiness. Although there are practices, they are only nominally called adornment. The essence of the land is emptiness, and there is no appearance of adornment. Being able to realize that there is no appearance is the true adornment, so it is called adornment).' 'Therefore, Subhūti, the Bodhisattva-Mahāsattva (bodhisattva-mahāsattva, great Bodhisattva) should generate a pure mind in this way, and should not be attached to Rūpa (rūpa, form) to generate a mind, and should not be attached to Śabda (śabda, sound), Gandha (gandha, smell), Rasa (rasa, taste), Sparśa (sparśa, touch), Dharma (dharma, things) to generate a mind. (Therefore, those who practice should not grasp the appearance of adornment, and should generate a completely empty mind in this way. This mind is pure, so it does not dwell on form, as well as sound, smell, etc. If one generates an attached mind to these dharmas, it is not the fruit attained by the pure mind, it is not the ultimate fruit, so it should not be like this).' 'One should dwell nowhere, and generate that mind. (Knowing that the appearance of form is empty, the mind dwells nowhere, so in non-dwelling, generate a pure mind. Although borrowing the name of generating a mind, there is no attachment to the appearance of the mind. The correct view of non-dwelling, the light of wisdom is clear and bright, this is to abide in Prajñā with the Dharma of non-dwelling).' 'Subhūti, for example, if there is a person whose body is like Mount Sumeru (Sumeru, the center of the world), what do you think? Is this body big?'

身相空。假如須彌山。雖有大名。皆非實體。不應起心取相。以為大身。破前取色之心。故起大身之問)須菩提言。甚大世尊。何以故。佛說非身。是名大身。(觀乎泰山。木石同壇。和合眾材。假名為大。本無自性。何定大耶。所以佛說非身。是名大身。不應生心。以取身相。如色聲等不可取)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(以一恒河沙。而數。于河河中之沙。亦復如彼。如此之數。為多不耶)須菩提言。甚多世尊。但諸恒河。尚多無數。何況其沙(以沙數河河尚無數況復于沙。實為甚多)須菩提。我今實言告汝。若善男子善女人。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(無性之福。施廣福多。沙河大千。其數無量。故知。所得福。至於甚多)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(財施雖多。無益慧解。章句雖少。必趣菩提。以此校量。故無等級)複次須菩提。隨說是經。乃至四句偈等。當知。此處一切世間。天人阿修羅。皆應供養。如佛塔廟(更標勝義。以勸修行。佛滅度后。有塔廟遺像若復有人。隨說是經兼持句偈。則天人等輩。皆當供養。如彼塔廟)何

【現代漢語翻譯】現代漢語譯本身相是空性的。假如須彌山（Sumeru Mountain，佛教宇宙觀中的聖山），雖然有『大』這個名稱，但都不是實體。不應該生起執取外相的心，認為它就是大的身相。（這是爲了破除之前執取色相的心，所以才有了關於大身的提問）須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）說：『非常大，世尊（Bhagavan，佛陀的稱號之一）。』為什麼呢？佛說『非身，是名大身』。（觀察泰山，木頭和石頭堆積在一起，各種材料和合而成，假名為『大』，本來沒有自性，怎麼能確定它就是『大』呢？所以佛說『非身，是名大身』，不應該生起執取身相的心，就像色、聲等都不可執取一樣。）『須菩提，如恒河（Ganges River，印度聖河）中所有的沙子數量，像這樣沙子數量的恒河，你認為怎麼樣？這些恒河的沙子，難道不多嗎？』（用一條恒河的沙子來計數，每一條恒河中的沙子，也像那樣。這樣的數量，多不多呢？）須菩提說：『非常多，世尊。但是那些恒河，尚且多得數不清，更何況是其中的沙子呢？』（用沙子數量的恒河尚且無數，更何況是沙子，實在是太多了。）『須菩提，我現在實話告訴你，如果有善男子、善女人，用充滿像你所說恒河沙子數量的三千大千世界（Three Thousand Great Thousand Worlds，佛教宇宙觀中的一個宇宙）的七寶（Seven Treasures，佛教中珍貴的七種寶物）來佈施，得到的福報多不多？』須菩提說：『非常多，世尊。』（無自性的福報，佈施越廣，福報越多。沙河大千世界，數量無量，所以知道，所得的福報，非常多。）佛告訴須菩提：『如果有善男子、善女人，對於這部經（指《金剛經》）中，乃至受持四句偈（Four-line Gatha，佛經中的四句詩）等，為他人解說，那麼這種福德，勝過之前的福德。』（財物佈施雖然多，但無益於智慧的開解。章句雖然少，但必定趨向菩提（Bodhi，覺悟）。用這個來衡量，所以沒有等級可以比擬。）『再次，須菩提，無論在什麼地方宣說這部經，乃至四句偈等，應當知道，這個地方，一切世間的天（Devas，天神）、人（Humans）、阿修羅（Asuras，一種神道生物），都應當供養，如同佛塔（Stupa，佛教建築，通常存放佛舍利）廟（Temple）。』（更進一步標明殊勝的意義，以此勸勉修行。佛滅度后，有塔廟遺像，如果有人，隨處宣說這部經，兼且受持其中的四句偈，那麼天人等輩，都應當像供養佛塔廟一樣供養他。）為什麼呢？

【English Translation】 English version The physical form is empty. Suppose Mount Sumeru (Sumeru Mountain, the sacred mountain in Buddhist cosmology), although it has the name 'great,' it is not a real entity. One should not give rise to a mind that grasps at appearances, thinking that it is a great body. (This is to break the mind of grasping at form, so there is a question about the great body.) Subhuti (Subhuti, one of the ten great disciples of the Buddha, known for his understanding of emptiness) said, 'It is very great, World Honored One (Bhagavan, one of the titles of the Buddha).' Why? The Buddha said, 'Not a body, is called a great body.' (Observing Mount Tai, wood and stone are piled together, various materials are combined, and it is falsely called 'great.' Originally, it has no self-nature, how can it be determined to be 'great'? Therefore, the Buddha said, 'Not a body, is called a great body.' One should not give rise to a mind to grasp at the appearance of the body, just as form, sound, etc., are not graspable.) 'Subhuti, like the number of sands in the Ganges River (Ganges River, a sacred river in India), like the Ganges Rivers with that number of sands, what do you think? Are these sands of the Ganges Rivers many or not?' (Using the sand of one Ganges River to count, the sand in each Ganges River is also like that. Is this number many or not?) Subhuti said, 'Very many, World Honored One. But those Ganges Rivers are already countless, let alone the sand in them!' (The Ganges Rivers with the number of sands are countless, let alone the sand, it is really too many.) 'Subhuti, I now tell you the truth, if a good man or good woman uses the seven treasures (Seven Treasures, the seven precious treasures in Buddhism) that fill the Three Thousand Great Thousand Worlds (Three Thousand Great Thousand Worlds, a universe in Buddhist cosmology) with the number of sands of the Ganges Rivers you mentioned to give alms, will the merit gained be much or not?' Subhuti said, 'Very much, World Honored One.' (The merit of no self-nature, the wider the almsgiving, the more merit. The sand rivers and the Three Thousand Great Thousand Worlds are countless, so it is known that the merit gained is very much.) The Buddha told Subhuti, 'If a good man or good woman, in this Sutra (referring to the Diamond Sutra), even if they receive and uphold a four-line gatha (Four-line Gatha, a four-line verse in Buddhist scriptures), and explain it to others, then this merit is greater than the previous merit.' (Material almsgiving is much, but it is not beneficial to the opening of wisdom. Although the verses are few, they will surely lead to Bodhi (Bodhi, enlightenment). Using this to measure, there is no level to compare.) 'Again, Subhuti, wherever this Sutra is preached, even if it is a four-line gatha, one should know that in this place, all the devas (Devas, gods), humans (Humans), and asuras (Asuras, a kind of divine creature) in the world should make offerings, like a stupa (Stupa, a Buddhist building, usually storing Buddha relics) temple (Temple).' (Further clarify the supreme meaning, to encourage practice. After the Buddha's Nirvana, there are stupas and temples with images. If someone preaches this Sutra everywhere and also upholds the four-line gatha in it, then the devas and humans should make offerings to him like they would to a stupa temple.) Why?

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(般若正智。能趣菩提。若人受持。必生信解。即知是人。能成就無上菩提。故云最上第一希有之法也)若是經典。所在之處。則為有佛若尊重弟子(此云經典所在之處。則上成就希有之人。勝法在人。則為有佛。少有差降。猶如尊重弟子)爾時須菩提。白佛言世尊。當何名此經。我等云何奉持(前來所明。皆無定法。法雖無定。教必有宗。欲宣是義。故起斯問)佛告須菩提此經名為金剛般若波羅蜜。以是名字。汝當奉持(般若正智。喻如金剛。破煩惱障。了出中道。渡貪愛流。超到彼岸故。以是名字。無量勝義。汝當循名責實。依是奉持)所以者何。須菩提。佛說般若波羅蜜。則非般若波羅蜜(說般若法。差煩惱病。煩惱是妄。由執見生。妄病既除。真法應舍。若執持般若。不解空義。惟此般若。亦成煩惱故。佛說般若波羅蜜。則無定法名般若)須菩提。于意云何。如來有所說法不(前云則非般若。未明所以。則非。故卻質此疑。以通前義)須菩提。白佛言世尊。如來無所說(于言無滯。終身言而未嘗言。於法無取。終身說而未嘗說。如我所說。則法尚應舍。昧於斯道。則言者不知故。於此二夜□。我都無所說)須菩提。于意云何。三千大千世界。

【現代漢語翻譯】現代漢語譯本況且有人，能夠完全接受、理解、背誦這部經。須菩提，你應該知道這個人，成就了最上、第一、稀有的法（般若正智，能夠趨向菩提，如果有人接受並理解，必定產生信心和理解。就知道這個人，能夠成就無上菩提，所以說是最上、第一、稀有的法）。如果是這部經典所在的地方，就等於有佛，或者有受到尊重的弟子（這裡說經典所在的地方，就等於成就稀有之人。殊勝的法在人身上，就等於有佛。稍微差一點，就像受到尊重的弟子）。這時，須菩提問佛說：『世尊，應當給這部經起什麼名字？我們應當如何奉行和保持？』（前面所說的，都沒有固定的法。法雖然沒有固定，教義必定有宗旨。想要宣揚這個意義，所以發起這個提問）。佛告訴須菩提：『這部經名為《金剛般若波羅蜜》。用這個名字，你們應當奉行和保持（般若正智，比喻像金剛一樣，破除煩惱的障礙，明瞭中道的道理，渡過貪愛的河流，超越到達彼岸。因此用這個名字，包含無量的殊勝意義，你們應當按照這個名字來探求實際，依靠它來奉行和保持）。』為什麼這樣說呢？須菩提，佛所說的般若波羅蜜，就不是（固定的）般若波羅蜜（說般若法，是爲了消除煩惱的病。煩惱是虛妄的，由於執著和偏見而產生。虛妄的病既然消除，真正的法也應該捨棄。如果執著于般若，不理解空的道理，那麼這個般若，也會成為煩惱。所以佛說般若波羅蜜，就沒有固定的法叫做般若）。須菩提，你認為怎麼樣？如來有所說法嗎？（前面說『就不是般若』，沒有說明原因。因為『就不是』，所以反過來提出這個疑問，來貫通前面的意義）。須菩提回答佛說：『世尊，如來沒有所說。（對於言語沒有滯礙，終身說話卻好像沒有說過。對於法沒有執取，終身說法卻好像沒有說過。如果我說有所說，那麼法尚且應該捨棄。不明白這個道理，那麼說話的人就不知道。對於這兩個夜晚，我都無所說）。』須菩提，你認為怎麼樣？三千大千世界。

【English Translation】 English version Moreover, if there are those who can fully receive, uphold, read, and recite this Sutra. Subhuti (須菩提), you should know that these people will achieve the most supreme, foremost, and rare Dharma (般若正智, Prajna wisdom, which can lead to Bodhi. If people receive and uphold it, they will surely generate faith and understanding. It is known that these people can achieve unsurpassed Bodhi, hence it is called the most supreme, foremost, and rare Dharma). Wherever this Sutra is located, it is as if there is a Buddha, or a respected disciple (此云經典所在之處。則上成就希有之人。勝法在人。則為有佛。少有差降。猶如尊重弟子. This means that where the Sutra is, it is like having someone who has achieved rare qualities. When the superior Dharma is in a person, it is like having a Buddha. A slight difference is like having a respected disciple).' At that time, Subhuti (須菩提) said to the Buddha, 'World Honored One (世尊), what should this Sutra be called? How should we uphold it?' (前來所明。皆無定法。法雖無定。教必有宗。欲宣是義。故起斯問. What has been explained before has no fixed Dharma. Although Dharma is not fixed, the teachings must have a purpose. To proclaim this meaning, this question is raised). The Buddha told Subhuti (須菩提), 'This Sutra is called the Diamond Prajna Paramita (金剛般若波羅蜜). With this name, you should uphold it (般若正智。喻如金剛。破煩惱障。了出中道。渡貪愛流。超到彼岸故。以是名字。無量勝義。汝當循名責實。依是奉持. Prajna wisdom is like a diamond, breaking through the obstacles of afflictions, understanding the Middle Way, crossing the stream of greed and love, and transcending to the other shore. Therefore, with this name, containing immeasurable superior meanings, you should follow the name to seek the reality and rely on it to uphold it).' Why is this so? Subhuti (須菩提), what the Buddha speaks of as Prajna Paramita (般若波羅蜜) is not (fixed) Prajna Paramita (說般若法。差煩惱病。煩惱是妄。由執見生。妄病既除。真法應舍。若執持般若。不解空義。惟此般若。亦成煩惱故。佛說般若波羅蜜。則無定法名般若. Speaking of Prajna Dharma is to cure the illness of afflictions. Afflictions are illusory, arising from attachments and views. Once the illusory illness is removed, the true Dharma should also be relinquished. If one clings to Prajna without understanding the meaning of emptiness, then this Prajna will also become an affliction. Therefore, what the Buddha speaks of as Prajna Paramita has no fixed Dharma called Prajna). Subhuti (須菩提), what do you think? Does the Tathagata (如來) have any Dharma to speak? (前云則非般若。未明所以。則非。故卻質此疑。以通前義. Previously it was said 'is not Prajna', without explaining the reason. Because of 'is not', this doubt is questioned to connect the previous meaning). Subhuti (須菩提) replied to the Buddha, 'World Honored One (世尊), the Tathagata (如來) has nothing to speak. (于言無滯。終身言而未嘗言。於法無取。終身說而未嘗說。如我所說。則法尚應舍。昧於斯道。則言者不知故。於此二夜□。我都無所說. There is no hindrance to speech, speaking throughout life as if never having spoken. There is no attachment to Dharma, speaking throughout life as if never having spoken. If I say there is something to speak, then the Dharma should be relinquished. If one is ignorant of this path, then the speaker does not know. During these two nights, I have nothing to say). Subhuti (須菩提), what do you think? The three thousand great thousand worlds.

所有微塵。是為多不。須菩提言。甚多世尊(前明理教無取。此明境界亦空)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(散彼世界。以為微塵。于彼塵中。本無自性。積彼微塵。以成世界。於此世界。豈有性耶。本無自性。故非微塵。為是假緣。是名世界)須菩提。于意云何。可以三十二相。見如來不。不也世尊。(法本無言。因言立教。身本非相。因相見身。因言立教。既不可執言。而求理。因相見身。故不可取相而見佛)何以故。如來說三十二相即是非相。是名三十二相(假立身相。以表法王。諸法本空。身相非有。能知諸相。非相。色相皆空。即此妙身。是名三十二相)須菩提。若善男子善女人。以恒河沙等。身命佈施。若復有人。於此經中。乃至受持。四句偈等。為他人說。其福甚多(多以身命佈施。勝報尚有輪迴。少能受持是經。累儘自無生滅。校量其福。持經甚多)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(昔得慧眼。于有見空。今聞是經。于空亦遣　是名中道故未曾聞。善吉解空。久得深趣。將欲起教。以示未來故。涕淚悲泣。嘆其希有)世尊。若復有人。得聞是經。信心清凈則

【現代漢語翻譯】現代漢語譯本所有微塵，是很多嗎？須菩提回答說：『非常多，世尊。』（前面說明理教不應執取，這裡說明境界也是空。）須菩提，如來說諸微塵，並非真正的微塵，只是名為微塵。如來說世界，並非真正的世界，只是名為世界。（將彼世界分散，成為微塵，在那些微塵中，本來沒有自性。聚集那些微塵，形成世界，在這個世界中，難道有自性嗎？本來沒有自性，所以不是微塵，因為是虛假的因緣和合，所以名為世界。）須菩提，你認為如何？可以憑藉三十二相（Rushi's 32 marks）見到如來（Tathagata）嗎？』回答說：『不能，世尊。』（佛法原本無法用言語表達，因為言語才有了教義。佛身原本沒有相，因為相才見到了佛身。因為言語才有了教義，所以不能執著于言語來尋求真理。因為相才見到了佛身，所以不能執著于相來見佛。）『為什麼呢？如來說三十二相，即是非相，只是名為三十二相。（假立佛身之相，用來表示法王。諸法本性是空，佛身之相併非實有。能夠明白諸相非相，色相皆空，這才是妙身，名為三十二相。）須菩提，如果有善男子、善女人，以如恒河沙（Ganges river sands）一樣多的身命來佈施，如果又有人，對於這部經，乃至受持其中的四句偈等，為他人解說，他的福德非常多。（用很多身命佈施，殊勝的果報尚且還有輪迴。很少有人能夠受持這部經，累世的業盡了自然沒有生死。衡量比較他們的福德，受持經書的福德非常多。）這時，須菩提聽聞這部經，深刻理解其中的義理，涕淚悲泣，對佛說：『希有啊，世尊！佛說如此甚深的經典，我從過去以來，所得到的慧眼（wisdom eye），未曾聽聞過如此的經典。（過去得到慧眼，在於有中見到空。如今聽聞這部經，對於空也捨棄。這才是中道，所以未曾聽聞。善吉理解空性，很久以來就得到了深刻的趣味，將要開始教化，用來昭示未來，所以涕淚悲泣，讚歎它的希有。）世尊，如果又有人，聽聞這部經，信心清凈，那麼……』

【English Translation】 English version 『All these motes of dust, are they many?』 Subhuti said, 『Very many, World Honored One.』 (The previous explained that the doctrine should not be grasped, this explains that the realm is also empty.) 『Subhuti, the motes of dust, as spoken of by the Tathagata (Rulai), are not motes of dust. That is why they are called motes of dust. The world, as spoken of by the Tathagata, is not a world. That is why it is called a world.』 (Scatter that world, to become motes of dust. Within those motes of dust, there is originally no self-nature. Accumulate those motes of dust, to form a world. Within this world, is there a nature? Originally there is no self-nature, therefore it is not a mote of dust. Because it is a false condition, it is called a world.) 『Subhuti, what do you think? Can the Tathagata be seen by means of the thirty-two marks (Rushi's 32 marks)?』 He replied, 『No, World Honored One.』 (The Dharma originally has no words, because of words, teachings are established. The body originally has no form, because of form, the body is seen. Because of words, teachings are established, so one cannot cling to words to seek truth. Because of form, the body is seen, so one cannot grasp form to see the Buddha (Tathagata).) 『Why is that? The thirty-two marks, as spoken of by the Tathagata, are not marks. That is why they are called thirty-two marks.』 (Falsely establish the marks of the body, to represent the Dharma King. The nature of all dharmas is emptiness, the marks of the body are not real. To be able to know that all marks are not marks, that form and appearance are all empty, this is the wonderful body, called the thirty-two marks.) 『Subhuti, if a good man or good woman were to give as many lives as there are sands in the Ganges (Ganges river sands), and if another person were to receive and uphold even a four-line gatha (four-line gatha) from this sutra (sutra) and explain it to others, their merit would be very great.』 (Giving many lives in charity, the superior reward still has reincarnation. Few can receive and uphold this sutra, the accumulated karma ends and naturally there is no birth and death. Comparing and measuring their merit, upholding the sutra has much more merit.) At that time, Subhuti, hearing this sutra, deeply understood its meaning, wept with tears, and said to the Buddha, 『Rare is it, World Honored One! The Buddha speaks of such a profound sutra. From the past until now, the wisdom eye (wisdom eye) that I have attained has never heard such a sutra.』 (In the past, attaining the wisdom eye, seeing emptiness in existence. Now hearing this sutra, even emptiness is abandoned. This is the Middle Way, so it has never been heard. Subhuti understands emptiness, and has long attained deep interest, intending to start teaching, to show the future, so he weeps with tears, praising its rarity.) 『World Honored One, if there is another person who hears this sutra and has pure faith, then...』

。生實相。當知是人。成就第一希有功德(信不著相。是清凈心。得清凈心。則能照般若。真實之相。得茲實相。必趣菩提菩提果成。即名第一希有功德)世尊。是實相者。則是非相。是故如來。說名實相(以般若智。趣真實相。夫實相者。豈有相哉。則妙色法身。真空無礙。非假有相。離空無相。即此之相。非實相耶也)世尊。我今得聞如是經典。信解受持。不足為難(親承受記。久誤空法。今復聞說。信解非難)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(像法之中。去聖逾遠。但聞遺教。便解奉持。則知是人。了甚深義。無出其右。故云第一)何以故。此人無我相人相。眾生相壽者相(何以故。此人得名第一希有者。為不著如是等相故。能信解是經。得為第一)所以者何。我相即是非相。人相眾生相壽者相。即是非相(於我無相。妄計有我。了我了我相非相。即不著人眾生壽者矣)何以故。離一切諸相。則名諸佛(何以故。此人無我。則為希有者。能離諸相。即是菩提。故為希有)佛告須菩提。如是如是(印可其說)若復有人。得聞是經。不驚不怖不畏。當知是人。甚為希有(于無為法。而有差別。如是賢聖。優劣不同。也小二乘系執因果。福德報應。聞是深義。必當驚怖。能不

怖畏。已是希有。況能信解。而受持耶也)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(諸法莫二。故云第一。到彼岸者。為對此流。此流已盡。彼岸何有。是知諸法。但亦假名。累盡名去。故非第一。於斯了義。能入深門。故是名第一波羅蜜)須菩提。忍辱波羅蜜。如來說非忍辱波羅蜜(忍辱者明無我也。人辱我忍。以為勝行。本無人我。誰辱忍耶)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(無我無人。誰忍誰辱)何以故。我于往昔。節節支解時。若有我相人相。眾生相壽者相。應生嗔恨(前舉割截無我。以明無忍。今舉不生嗔恨。復明無我。小乘計執我相。則多起貪嗔今隳裂支體。不生嗔恨者。則復何外相。預其間乎。知無我矣)須菩提。又念過去。於五百世作忍辱仙人。于爾所世。無我相無人相。無眾生相。無壽者相(了無我相。非止此生。當於爾時。已達斯趣)是故須菩提。菩薩應離一切相。發阿耨多羅三藐三菩提心(從前已來。明無相降住之義。今明離相無性。乃是菩薩發心。況于菩提。且無定法。發心取相。不亦難乎)不應住色生心。不應住聲香味觸法生心(菩提無定相可取。況六塵乎。是假合相。不應生心住於此)應生

【現代漢語翻譯】現代漢語譯本：怖畏（害怕）。這已經是很難得的了。更何況能夠相信理解，並且接受奉行呢？為什麼呢？須菩提，如來說的『第一波羅蜜（到達彼岸的方法，這裡指最高的智慧）』，實際上『非第一波羅蜜』，這只是叫做『第一波羅蜜』（一切諸法都不是絕對對立的，所以說是『第一』。想要到達彼岸的人，是因為有此岸的存在。如果此岸已經消失，那麼彼岸又在哪裡呢？所以要知道一切諸法，都只是假借的名字。累積的業力消盡了，名字也就消失了，所以『非第一』。如果能夠明白這個道理，就能進入佛法的深奧之門，所以才叫做『第一波羅蜜』）。須菩提，『忍辱波羅蜜（忍受侮辱，到達彼岸的方法）』，如來說『非忍辱波羅蜜』（所謂忍辱，是爲了說明沒有『我』這個概念。別人侮辱我，我忍受，認為這是高尚的行為。如果本來就沒有『我』，那麼是誰在忍受侮辱呢？）。為什麼呢？須菩提，就像我過去被歌利王割截身體的時候，我當時，沒有『我相（執著于自我的表象）』，沒有『人相（執著於人的表象）』，沒有『眾生相（執著于眾生的表象）』，沒有『壽者相（執著于壽命的表象）』（沒有『我』，沒有『人』，是誰在忍受，誰在侮辱呢？）。為什麼呢？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』，就應該會產生嗔恨心（前面舉了割截身體而沒有『我』的例子，是爲了說明沒有忍辱。現在舉了不生嗔恨心的例子，又說明了沒有『我』。小乘佛法執著于『我相』，所以常常會產生貪婪和嗔恨。現在肢體被割裂，卻不生嗔恨心，那麼還有什麼外在的表象可以介入其中呢？由此可知是沒有『我』的）。須菩提，我又想起過去，在五百世中做忍辱仙人的時候，在那時候，我沒有『我相』，沒有『人相』，沒有『眾生相』，沒有『壽者相』（完全沒有『我相』，不僅僅是今生，在那個時候，就已經達到了這種境界）。所以須菩提，菩薩應該遠離一切表象，發起阿耨多羅三藐三菩提心（無上正等正覺之心）。（從前面到現在，說明了沒有表象的降伏其心和安住其心的方法。現在說明了遠離表象，沒有自性，才是菩薩發心的根本。更何況對於菩提來說，本來就沒有固定的方法，如果發心的時候執著于表象，那不是很難嗎？）。不應該因為執著於色（顏色）而生心，不應該因為執著于聲（聲音）、香（氣味）、味（味道）、觸（觸覺）、法（事物）而生心（菩提沒有固定的表象可以執著，更何況是六塵呢？這些都是虛假的結合，不應該因此而生心，並且執著於此）。應該生……

【English Translation】 English version: Fear is already rare. How much more so to believe, understand, and uphold it? Why? Subhuti, the Tathagata (如來，one who has thus come) speaks of the 'First Paramita (波羅蜜，perfection, going beyond)', but it is 'not the First Paramita'; it is named 'First Paramita' (All dharmas (諸法，phenomena) are not dualistic, hence 'First'. Those who wish to reach the other shore do so because of this shore. If this shore is exhausted, where is the other shore? Therefore, know that all dharmas are merely borrowed names. When accumulated karma is exhausted, the name disappears, hence 'not First'. If one can understand this meaning, one can enter the profound gate, hence it is named 'First Paramita'). Subhuti, 'the Paramita of Patience (忍辱波羅蜜，the perfection of patience)', the Tathagata says is 'not the Paramita of Patience' (Patience is to clarify the absence of 'self'. Others insult me, and I endure, considering it a superior practice. If there is fundamentally no self, who is insulting and who is enduring?). Why? Subhuti, just as when I was formerly King Kalinga (歌利王), my body was cut apart. At that time, I had no 'perception of self (我相，the illusion of a separate self)', no 'perception of person (人相，the illusion of a separate person)', no 'perception of sentient beings (眾生相，the illusion of separate beings)', no 'perception of a life-span (壽者相，the illusion of a limited lifespan)' (Without 'self' and 'person', who is enduring and who is insulting?). Why? In the past, when I was dismembered joint by joint, if I had a perception of self, a perception of person, a perception of sentient beings, or a perception of a life-span, I should have given rise to anger (The previous example of being cut apart without self was to illustrate the absence of patience. The current example of not giving rise to anger further illustrates the absence of self. The Small Vehicle (小乘，Hinayana) clings to the perception of self, and thus often gives rise to greed and anger. Now, with limbs being torn apart, yet not giving rise to anger, what external appearance could intervene? Thus, it is known that there is no self). Subhuti, I also recall the past, when I was a Patient Ascetic (忍辱仙人) for five hundred lifetimes. In those lifetimes, I had no perception of self, no perception of person, no perception of sentient beings, no perception of a life-span (Completely without the perception of self, not just in this life; at that time, I had already attained this state). Therefore, Subhuti, a Bodhisattva (菩薩，enlightenment being) should abandon all perceptions and arouse the mind of Anuttara-Samyak-Sambodhi (阿耨多羅三藐三菩提，unsurpassed, complete and perfect enlightenment) (From the beginning until now, it has been explained the meaning of subduing the mind and abiding the mind without perceptions. Now it is explained that abandoning perceptions and having no self-nature is the foundation of a Bodhisattva's aspiration. Moreover, for Bodhi (菩提，enlightenment), there is fundamentally no fixed method. If one clings to perceptions when arousing the mind, is that not difficult?). One should not give rise to a mind dwelling in form (色，rupa), nor should one give rise to a mind dwelling in sound (聲，shabda), smell (香，gandha), taste (味，rasa), touch (觸，sparsha), or dharma (法，dharma) (Bodhi has no fixed appearance to cling to, much less the six sense objects (六塵，the six sense objects). These are all false combinations; one should not give rise to a mind because of them and cling to them). One should give rise to...

無所住心(以有所住。即著諸相故。勸于無所住。而生其心。斯對辯也。夫無所住。豈生心哉。若於無所住。而生心。是未免於有所住也　但於一切法。無所住。以此為生心爾。非謂別生無所住心也。故下文云)若心有住則為非住(此又遣無所住也。言若心。于無所住有住。則為非住無所住也)是故佛說。菩薩心。不應住色佈施(引前佛說以證今義)須菩提。菩薩。為利益一切眾生。應如是佈施(菩薩住相佈施。未名懸解眾生欲求。利益不亦難乎。故菩薩用心。應如是不住相佈施也)如來說。一切諸相。即是非相(如來所說。福德因果報應等。一切諸相。皆因眾生妄心起念爾。於法性本空。是故非相)又說。一切眾生。即非眾生(若住相佈施。則見有施者受者。今不住相。則無我相人相。生性空故。即非眾生)須菩提。如來是真語者。實語者。如語者。不誑語者。不異語者(夫無我人相。及無住佈施。此甚深般若。中道義門。恐二乘之人不生信實。故因五語。以示真如。善吉當知。不誑不異)須菩提。如來所得法。此法無實無虛(有虛有實。約教以示人。無實無虛。兩忘而自化。故如來說法。寄實以遣虛。虛法既忘。實法亦盡。故於是法。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(存受

【現代漢語翻譯】現代漢語譯本『無所住心』（如果心有所執住，那就是執著于各種表象。因此勸導人們不要執著于任何事物，從而生起菩提心。這是一種對立辯證。如果『無所住』，又怎麼會生起心呢？如果對於『無所住』，反而生起心，這仍然沒有擺脫『有所住』的狀態。只是對於一切法，不執著于任何事物，以此作為生起菩提心的方式。並非是另外生起一個『無所住心』。所以下文說）如果心有所執住，那就不是真正的『無所住』（這又是爲了遣除對『無所住』的執著。意思是說，如果心對於『無所住』有所執住，那就不是真正的『無所住』了）。所以佛說：菩薩的心，不應該執著於色相而行佈施（引用之前佛所說的話來證明現在的意義）。須菩提（Subhuti，佛陀的弟子），菩薩爲了利益一切眾生，應該這樣佈施（菩薩如果執著于表相而佈施，就不能真正瞭解眾生的需求，利益眾生也很困難。所以菩薩用心，應該這樣不執著于表相而佈施）。如來說：一切諸相，即是非相（如來所說的一切表相，如福德、因果報應等，都是因為眾生虛妄的心念而產生的。從法性的角度來看，一切本性皆空，所以說『非相』）。又說：一切眾生，即非眾生（如果執著于表相而佈施，就會看到有施者和受者。現在不執著于表相，就沒有我相和人相，因為眾生的本性是空性的，所以說『即非眾生』）。須菩提，如來是真語者、實語者、如語者、不誑語者、不異語者（沒有我相和人相，以及不執著于表相的佈施，這是甚深的般若智慧，是中道的法門。恐怕二乘之人不相信，所以用五種真實的語言來顯示真如的道理。須菩提應當知道，如來所說是真實不虛的）。須菩提，如來所證悟的法，此法無實無虛（有虛有實，是根據教義來引導人們。無實無虛，是忘卻虛實的對立而自我化解。所以如來說法，借用實在的法來遣除虛假的法。虛假的法既然被忘卻，實在的法也隨之消失。所以對於這個法，無所謂真實和虛假）。須菩提，如果菩薩心執著於法，而行佈施，就像人在黑暗中行走，什麼也看不見（如果心存受

【English Translation】 English version 'The Mind that Dwells Nowhere' (If the mind dwells on something, it is attached to various forms. Therefore, it is advised not to be attached to anything, thereby giving rise to the Bodhi mind. This is a dialectical opposition. If there is 'no dwelling,' how can the mind arise? If, in 'no dwelling,' the mind arises, it has not escaped the state of 'dwelling somewhere.' It is only towards all dharmas that there is no dwelling, and this is taken as the way to generate the mind. It is not to say that a 'mind of no dwelling' is generated separately. Therefore, the following text says) If the mind dwells, then it is not dwelling (This is also to dismiss the attachment to 'no dwelling.' It means that if the mind dwells on 'no dwelling,' then it is not truly 'no dwelling'). Therefore, the Buddha said: A Bodhisattva's mind should not dwell on form when giving alms (Quoting the Buddha's previous words to prove the current meaning). Subhuti (Subhuti, a disciple of the Buddha), a Bodhisattva, for the benefit of all sentient beings, should give alms in this way (If a Bodhisattva gives alms while attached to forms, they cannot truly understand the needs of sentient beings, and it is difficult to benefit them. Therefore, a Bodhisattva should use their mind in this way, giving alms without being attached to forms). The Tathagata says: All forms are non-forms (All forms spoken of by the Tathagata, such as merit, karmic cause and effect, are all produced by the deluded thoughts of sentient beings. From the perspective of the nature of Dharma, all is inherently empty, so it is said 'non-form'). It is also said: All sentient beings are non-sentient beings (If one gives alms while attached to forms, one will see a giver and a receiver. Now, without being attached to forms, there is no self-image or person-image, because the nature of sentient beings is empty, so it is said 'non-sentient beings'). Subhuti, the Tathagata is a speaker of truth, a speaker of reality, a speaker of what is as it is, a non-deceiving speaker, a non-different speaker (Without self-image or person-image, and giving alms without attachment to forms, this is profound Prajna wisdom, the Middle Way Dharma gate. Fearing that those of the Two Vehicles would not believe it, the five truthful words are used to reveal the principle of True Thusness. Subhuti should know that what the Tathagata says is true and not false). Subhuti, the Dharma attained by the Tathagata, this Dharma is neither real nor unreal (Having unreality and reality is to guide people according to the teachings. Having neither reality nor unreality is to forget the opposition of unreality and reality and dissolve oneself. Therefore, the Tathagata speaks the Dharma, borrowing the real Dharma to dispel the unreal Dharma. Since the unreal Dharma is forgotten, the real Dharma also disappears. Therefore, for this Dharma, there is no reality or unreality). Subhuti, if a Bodhisattva's mind dwells on the Dharma and gives alms, it is like a person walking in darkness, unable to see anything (If the mind holds onto receiving)

施法。計報應果。則不了般若無相之義。是無明慧故。如入暗無所見也)若菩薩。心不住法。而行佈施。如人有目。日光明照。見種種色(太陽朝升。有目者見諸色象。般若圓就無住者。了諸法空。為利眾生故。行不捨之檀。不住諸相。則未嘗生心佈施也)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(印可勸修如上深義)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(分日三時。以內財施。如是億劫。計福德多)若復有人。聞此經典。信心不逆。其福勝彼(聞前不住之施。即順無相之心。唯此信心。可名達解。則達解之福。勝彼施身)何況書寫受持□□誦。為人解說(信心不逆。其福已多。況能書誦。而為人解說。弘益之利。其可量乎)須菩提。以□□□□是經。有不可思議。不可稱量無邊功德(以要□□□□□□大□□□□□□□與真如等故。非思議得其淺深。稱量。得其輕重。如是功德。豈有邊際耶)如來為發大乘者。□□□□最上乘者說(上品利根。了真實相。是名大乘。得無生觀。深入秘藏。加最上之號。非如來聊簡

二乘。而不為說。但二乘之人。來能解了爾)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(大乘最上之人。能以般若。自利利他者。佛心悉知。佛眼悉見。皆知是人成就無相勝義。是法離一切相。無斷常邊故。其功德。不可稱量思議知也)如是人等。則為荷擔如來。阿耨多羅三藐三菩提(是人深達般若。廣為人說。即是荷負正法。擔運勝義。令諸眾生。成就功德)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。為他人說(小乘著相。於此深義。不能信奉也)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(此經出人諸佛無上正遍知道。塔者。諸佛遺像之所在也。了義當趣菩提。聞經即如見佛。故是經所在之處。同於塔廟遺像。故天人修羅。所應供養。作禮圍繞。示尊敬之意。華香散灑。表清凈信之心。非謂求悟于香華。解空于罄折也)複次須菩提。若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(以此敦勸持經之人爾。夫業若先定。應墮惡道。

【現代漢語翻譯】現代漢語譯本對於聲聞乘和緣覺乘的修行者，佛陀不會為他們宣說這部經。但是，如果聲聞乘和緣覺乘的人能夠理解這部經的含義。（如果有人能夠接受、奉持、讀誦這部經，並且廣泛地為他人解說，如來完全知曉這個人，完全看見這個人，他們都能夠成就不可衡量、不可稱說、沒有邊際、不可思議的功德。（這是指大乘中最上等的人，能夠用般若智慧自利利他，佛陀的心完全知曉，佛陀的眼睛完全看見，完全知道這個人成就了無相的殊勝意義。因為這個法遠離一切相，沒有斷滅和常有的邊際，所以它的功德不可稱量和思議。）像這樣的人，就是承擔如來的阿耨多羅三藐三菩提（無上正等正覺）。（這些人深刻地理解般若智慧，並且廣泛地為他人解說，就是承擔和運載正法，擔負起殊勝的意義，使一切眾生都能夠成就功德。）為什麼這樣說呢？須菩提，如果有人喜歡小乘的法，執著於我見、人見、眾生見、壽者見，那麼他們對於這部經，就不能聽受、讀誦，更不能為他人解說。（小乘修行者執著于相，對於這種深刻的意義，不能夠相信和奉行。）須菩提，無論在什麼地方，如果存在這部經，一切世間的天人阿修羅（非天，一種神道），都應該供養這部經。應當知道這個地方，就是佛塔，都應該恭敬地對待它，作禮圍繞，用各種鮮花和香來散佈在這個地方。（這部經出自諸佛的無上正等正覺之道。佛塔是諸佛遺留下來的形象所在之處。瞭解經義就應當趨向菩提，聽聞經文就像見到佛陀一樣。所以這部經所在的地方，等同於佛塔和廟宇中的遺像，因此天人修羅都應該供養它，作禮圍繞，表示尊敬之意，用鮮花和香來散佈，表達清凈的信心。這不是說在香花中尋求覺悟，而是在空無中理解一切。）須菩提，再者，如果善男子、善女人接受、奉持、讀誦這部經，如果有人輕賤這個人，是因為這個人前世的罪業，本來應該墮入惡道。因為今世被人輕賤的緣故，前世的罪業就被消滅了，將來能夠得到阿耨多羅三藐三菩提（無上正等正覺）。（這是用來說明勸勉奉持經文的人。如果罪業是先已註定的，本來應該墮入惡道。

【English Translation】 English version The Buddha does not expound it for those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). However, if those of the Two Vehicles are able to understand it. If there are those who can receive, uphold, read, recite, and widely explain it to others, the Tathagata (如來, 'Thus Come One') fully knows these people, fully sees these people, and all will attain immeasurable, inexpressible, boundless, and inconceivable merits. (This refers to the most superior people of the Mahayana (大乘, 'Great Vehicle'), who can use Prajna (般若, 'wisdom') to benefit themselves and others. The Buddha's mind fully knows, and the Buddha's eyes fully see, knowing that these people have attained the unsurpassed meaning of non-form. Because this Dharma (法, 'law' or 'teaching') is apart from all forms and has no edges of cessation or permanence, its merits are immeasurable and inconceivable.) Such people are bearing the Tathagata's Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, 'Unsurpassed Perfect Enlightenment'). (These people deeply understand Prajna and widely explain it to others, which is to bear and carry the Right Dharma, carrying the supreme meaning, enabling all beings to attain merits.) Why is this so, Subhuti (須菩提)? If those who delight in the Lesser Dharma are attached to the views of self, views of person, views of sentient beings, and views of lifespan, then they will not be able to listen to, receive, read, recite, or explain this Sutra to others. (Those of the Lesser Vehicle are attached to forms and cannot believe in or uphold this profound meaning.) Furthermore, Subhuti, wherever this Sutra is present, all the worlds of gods, humans, and asuras (阿修羅, 'demi-gods') should make offerings. Know that this place is a Stupa (塔, 'pagoda'), and all should respectfully make obeisance, circumambulate it, and scatter it with various flowers and incense. (This Sutra comes from the Unsurpassed Perfect Enlightenment of all Buddhas. A Stupa is where the relics of all Buddhas are located. Understanding the meaning should lead to Bodhi (菩提, 'enlightenment'), and hearing the Sutra is like seeing the Buddha. Therefore, the place where this Sutra is present is the same as a Stupa or a temple with relics, so gods, humans, and asuras should make offerings, make obeisance, and circumambulate it to show respect, and scatter it with flowers and incense to express pure faith. This is not to seek enlightenment in flowers and incense, but to understand emptiness in the offering.) Furthermore, Subhuti, if good men and good women receive, uphold, read, and recite this Sutra, and if they are despised by others, it is because of the karmic offenses of their past lives, which should have caused them to fall into evil realms. Because they are despised in this life, the karmic offenses of their past lives will be extinguished, and they will attain Anuttara-samyak-sambodhi. (This is to encourage those who uphold the Sutra. If the karmic offenses are predetermined, they should have caused them to fall into evil realms.

即鈍根聞必驚怖。安能信奉。而讀誦此經耶。若后五百歲。聞是章句。能生信心者。此人已於千萬佛所。種諸善根。復若為人輕賤乎。況此經。佛為大乘最上乘者說。皆真實不誑不應茍勸愚人。崇信而發菩提。取相之言。將如來別有深意乎。為譯經之人失其旨)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(明我今月所證菩提。亦由昔來功德所到也)若復有人。於後末世。能受持讀誦此經。所德功德。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(末世人訛。勝心難發故。於此時能持經者。功德甚多。以我昔供養校量。百分不及其一。乃至千萬億分功歷不知)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(報施之福人皆取相章句。功德所趣無為。菩提勝因是而悟。悟則獲證。卒難詳說。小乘執滯謂無。是以狂亂狐疑。不能實信)須菩提。當知。是經義不可思議。果報亦不可思議(深奧秘歲。歸趣菩提。以供養百千萬佛。猶不若持經功德故。無相勝義非思議。及至於果報。亦復如之)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。

【現代漢語翻譯】現代漢語譯本：如果根器遲鈍的人聽了，必定會驚慌恐懼，怎麼能夠相信奉行並且讀誦這部經呢？如果後世五百年，有人聽到這些章句，能夠生起信心，這個人已經在千萬佛所種下了各種善根。又怎麼會有人輕視他呢？何況這部經，是佛為大乘和最上乘的人說的，都是真實不虛的，不應該隨便勸說愚昧的人，崇信這些執著于外相的言論而發起菩提心。難道如來別有深意嗎？還是翻譯經典的人失去了它的旨意？須菩提，我回憶過去無量阿僧祇劫，在燃燈佛前，遇到八百四千萬億那由他諸佛，全都供養承事，沒有空過的時候（說明我現在所證的菩提，也是由於過去功德積累所致）。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，百分之一都比不上，千萬億分之一都比不上，乃至用算術譬喻都無法比擬（末法時代的人迷惑，殊勝的心難以發起，所以在這個時候能夠受持這部經的人，功德非常多。用我過去供養諸佛的功德來衡量，百分之一都比不上，乃至千萬億分之一都無法計算）。須菩提，如果有善男子善女人，在後世末法時期，能夠受持讀誦這部經，所得到的功德，我如果全部說出來，或許有人聽了，心就會狂亂，狐疑不信（因為人們通常執著于有相的報施之福，而這部經的功德指向無為的菩提勝因，通過領悟而獲得證悟，難以詳細說明。小乘修行者執著于有相，認為沒有無相，所以會狂亂狐疑，不能真正相信）。須菩提，應當知道，這部經的義理不可思議，果報也不可思議（深奧秘密，歸趣菩提，因為供養百千萬佛，還不如受持這部經的功德大，所以無相的殊勝意義不是思議可以理解的，以及它的果報也是如此）。這時，須菩提對佛說：世尊，如果善男子善女人，發了阿耨多羅三藐三菩提心（無上正等正覺之心），應該如何安住？ English version: 'If those of dull faculties hear this, they will certainly be terrified and fearful. How can they believe, accept, and recite this Sutra? If in the last five hundred years, someone hears these passages and can generate faith, this person has already planted various good roots in the presence of countless Buddhas. How could anyone despise them? Moreover, this Sutra is spoken by the Buddha for those of the Mahayana (Great Vehicle) and the Supreme Vehicle, and all is true and not deceptive. One should not casually encourage foolish people to revere and believe in these words clinging to appearances and arouse the Bodhi (Enlightenment) mind. Does the Tathagata (Thus Come One) have other profound meanings? Or have the translators of the Sutra lost its essence? Subhuti (Worthy Sub), I recall in the past, immeasurable asamkhya (countless) kalpas (eons), before Dipankara Buddha (Burning Lamp Buddha), I encountered eight hundred four million nayuta (very large number) of Buddhas, all of whom I offered to and served, without wasting any time (explaining that the Bodhi I have now attained is also due to the accumulation of past merits). If someone in the future, in the Dharma-ending age, can receive, uphold, read, and recite this Sutra, the merit they obtain is not even one percent of the merit I obtained from offering to all those Buddhas, not even one ten-millionth of a percent, and cannot be compared even with calculations and analogies (people in the Dharma-ending age are deluded, and it is difficult to arouse a supreme mind, so those who can uphold this Sutra at this time have immense merit. Compared to my past offerings, it is not even one percent, not even one ten-millionth of a percent, and cannot be calculated). Subhuti, if a good man or good woman, in the future, in the Dharma-ending age, can receive, uphold, read, and recite this Sutra, the merit they obtain, if I were to fully describe it, some people might hear it and become confused and disbelieving (because people usually cling to the blessings of conditioned rewards, while the merit of this Sutra points to the unconditioned cause of Bodhi, which is attained through realization, and is difficult to fully explain. Those of the Hinayana (Small Vehicle) cling to conditioned phenomena and believe there is no unconditioned, so they become confused and disbelieving). Subhuti, you should know that the meaning of this Sutra is inconceivable, and its karmic rewards are also inconceivable (profound and secret, leading to Bodhi, because offering to hundreds of thousands of Buddhas is not as great as the merit of upholding this Sutra, so the supreme meaning of non-appearance is beyond comprehension, and so are its karmic rewards). At that time, Subhuti said to the Buddha: World Honored One, if a good man or good woman arouses the mind of Anuttara-samyak-sambodhi (unsurpassed, right, and perfect enlightenment), how should they abide?'

【English Translation】 English version: If those of dull faculties hear this, they will certainly be terrified and fearful. How can they believe, accept, and recite this Sutra? If in the last five hundred years, someone hears these passages and can generate faith, this person has already planted various good roots in the presence of countless Buddhas. How could anyone despise them? Moreover, this Sutra is spoken by the Buddha for those of the Mahayana (Great Vehicle) and the Supreme Vehicle, and all is true and not deceptive. One should not casually encourage foolish people to revere and believe in these words clinging to appearances and arouse the Bodhi (Enlightenment) mind. Does the Tathagata (Thus Come One) have other profound meanings? Or have the translators of the Sutra lost its essence? Subhuti (Worthy Sub), I recall in the past, immeasurable asamkhya (countless) kalpas (eons), before Dipankara Buddha (Burning Lamp Buddha), I encountered eight hundred four million nayuta (very large number) of Buddhas, all of whom I offered to and served, without wasting any time (explaining that the Bodhi I have now attained is also due to the accumulation of past merits). If someone in the future, in the Dharma-ending age, can receive, uphold, read, and recite this Sutra, the merit they obtain is not even one percent of the merit I obtained from offering to all those Buddhas, not even one ten-millionth of a percent, and cannot be compared even with calculations and analogies (people in the Dharma-ending age are deluded, and it is difficult to arouse a supreme mind, so those who can uphold this Sutra at this time have immense merit. Compared to my past offerings, it is not even one percent, not even one ten-millionth of a percent, and cannot be calculated). Subhuti, if a good man or good woman, in the future, in the Dharma-ending age, can receive, uphold, read, and recite this Sutra, the merit they obtain, if I were to fully describe it, some people might hear it and become confused and disbelieving (because people usually cling to the blessings of conditioned rewards, while the merit of this Sutra points to the unconditioned cause of Bodhi, which is attained through realization, and is difficult to fully explain. Those of the Hinayana (Small Vehicle) cling to conditioned phenomena and believe there is no unconditioned, so they become confused and disbelieving). Subhuti, you should know that the meaning of this Sutra is inconceivable, and its karmic rewards are also inconceivable (profound and secret, leading to Bodhi, because offering to hundreds of thousands of Buddhas is not as great as the merit of upholding this Sutra, so the supreme meaning of non-appearance is beyond comprehension, and so are its karmic rewards). At that time, Subhuti said to the Buddha: World Honored One, if a good man or good woman arouses the mind of Anuttara-samyak-sambodhi (unsurpassed, right, and perfect enlightenment), how should they abide?'

云何降伏其心(首章此問。以明發心降住之義。今恐菩薩。存我發心。能作如是降住。則障解空不住之道。故於此重破實無菩薩發心來問雖同。往明則異)佛告須菩提。善男子善女人。發阿耨多羅三藐三菩提者。當生如是心。我應滅度一切眾生(眾因緣生。本非有法。妄心執著。起眾生相。今悟性空則眾緣自滅。菩提中道。應發是心也)滅度一切眾生已。而無有一眾生。實滅度者(但滅妄想爾。若計滅此妄。未離妄心。今有妄既滅。無空亦舍。反照于性。不住于常。及吾無身。誰受滅度)何以故。若菩薩。有我相人相。眾生相壽者相。即非菩薩(離彼四相。是名無我。於我無矣。誰當滅耶也)所以者何。須菩提。實無有法。發阿耨多羅三藐三菩提心者(菩提無定法。法空也。實無發心者。生空也。法空無所住。生空無降伏。正觀如此。是名菩薩。豈復別有一我。云度眾生我)須菩提。于意云何。如來。于然燈佛所。有法得阿耨多羅三藐三菩提不(若前云無法。發菩提心。則不應于然燈佛所。受菩提記。欲斷此疑。故卻問善吉云。于汝意以為云何。如來於昔時。有方法得菩提不)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(推解于佛以明勝義。以無所得故。故受菩提記。豈有發心者。而得

【現代漢語翻譯】現代漢語譯本：如何降伏那顆心（首章的提問，是爲了闡明發起菩提心和安住菩提心的意義。現在恐怕菩薩執著于『我』發起了菩提心，能夠如此降伏和安住，這反而會成為理解空性、不住于道的障礙。因此，在這裡再次破除『實無菩薩發心』的觀念，雖然提問相同，但之前的闡明和現在的目的不同）。佛告訴須菩提：『善男子、善女人，發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺）的人，應當生起這樣的心：我應滅度一切眾生（一切眾生由眾多因緣和合而生，其本性並非實有。由於虛妄心的執著，才產生了眾生相。現在如果覺悟到自性本空，那麼眾多的因緣自然消滅。菩提是中道，應當發起這樣的心）。滅度一切眾生之後，實際上沒有一個眾生，是被我所滅度的（只是滅除了虛妄的念頭而已。如果認為滅除了這個虛妄，仍然沒有離開虛妄心。現在既然虛妄已經滅除，連空也要捨棄，反過來觀照自性，不住于常，以及「我」無身，誰來接受滅度呢）』。為什麼呢？如果菩薩有我相、人相、眾生相、壽者相，那就不是菩薩（離開了這四相，就叫做無我。既然沒有了我，誰來滅度呢）？』。『所以是什麼呢？須菩提，實際上沒有一種法，叫做發阿耨多羅三藐三菩提心（菩提沒有固定的法，法是空的。實際上沒有發起菩提心的人，眾生也是空的。法空無所住，生空無所降伏，以這樣的正見來觀察，才是菩薩。難道還有另外一個『我』，說要度眾生嗎）』。『須菩提，你認為怎麼樣？如來在然燈佛（Dipankara Buddha）那裡，有得到阿耨多羅三藐三菩提的法嗎（如果前面說沒有法可以發起菩提心，那麼就不應該在然燈佛那裡，接受授記。爲了斷除這個疑惑，所以反過來問須菩提，你認為怎麼樣？如來在過去，有沒有方法得到菩提呢）？』『不，世尊。如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（通過推理解釋佛的意義，來闡明殊勝的意義。因為沒有得到任何東西，所以才接受了授記。哪裡有發起菩提心的人，而能得到呢）？』

【English Translation】 English version: How to subdue the mind (This question in the first chapter clarifies the meaning of generating and abiding in the Bodhi mind. Now, it is feared that Bodhisattvas may cling to the idea of 'I' generating the Bodhi mind, and being able to subdue and abide in this way, which would then become an obstacle to understanding emptiness and not abiding in the path. Therefore, here, the notion of 'there is truly no Bodhisattva generating the mind' is refuted again. Although the question is the same, the previous explanation and the current purpose are different). The Buddha told Subhuti: 'Good men, good women, those who generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment) should give rise to such a thought: I must liberate all sentient beings (all sentient beings arise from numerous causes and conditions, and their nature is not truly existent. Due to the clinging of the deluded mind, the appearance of sentient beings arises. Now, if one awakens to the emptiness of self-nature, then the numerous causes and conditions will naturally cease. Bodhi is the Middle Way, and one should generate such a mind). After liberating all sentient beings, in reality, there is not a single sentient being who is liberated by me (only deluded thoughts are eliminated. If one thinks that this delusion is eliminated, one has not yet left the deluded mind. Now that delusion has been eliminated, even emptiness must be abandoned, and one should turn inward to contemplate self-nature, not abiding in permanence, and since 'I' have no body, who will receive liberation)?'. Why? If a Bodhisattva has the perception of self, the perception of others, the perception of sentient beings, and the perception of a life span, then he is not a Bodhisattva (to be apart from these four perceptions is called no-self. Since there is no self, who will liberate?)'. 'What is the reason? Subhuti, in reality, there is no such thing as a dharma called generating the mind of Anuttara-samyak-sambodhi (Bodhi has no fixed dharma, dharma is empty. In reality, there is no one who generates the Bodhi mind, sentient beings are also empty. Dharma emptiness has nothing to abide in, sentient being emptiness has nothing to subdue. Observing with such right view is a Bodhisattva. Is there another 'I' who says he will liberate sentient beings?)'. 'Subhuti, what do you think? Did the Tathagata obtain a dharma of Anuttara-samyak-sambodhi from Dipankara Buddha (if it was said earlier that there is no dharma to generate the Bodhi mind, then one should not have received the prediction from Dipankara Buddha. To dispel this doubt, Subhuti is asked in return, what do you think? Did the Tathagata obtain Bodhi through a method in the past)?'. 'No, World Honored One. As I understand the meaning of what the Buddha said, the Buddha did not obtain Anuttara-samyak-sambodhi from Dipankara Buddha (through reasoning and explaining the meaning of the Buddha, the supreme meaning is clarified. Because nothing was obtained, the prediction was received. Where is there someone who generates the Bodhi mind and can obtain it?)?'

菩提耶。欲明不發得法心。乃真發心爾)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(許善吉之言。是成前問之。無得)須菩提。若有法如來。得阿耨多羅三藐三菩提。然燈佛。則不與我授記。汝于來世當得作佛。號釋迦牟尼(于菩提中。為有法可得。發如是心。則不證斯果。定光不應授記)以實無有法得阿耨多羅三藐三菩提。是故然燈佛。與我授記。作是言。汝于來世。當得作佛。號釋迦牟尼(以般若智。了諸法如。悟生法空。離斷常見。豈別有法得菩提耶。以是無得之故。故然燈佛。知我修行。與我授記爾也)何以故。如來者。即諸法如義(如者法性也。是性清凈。無有定相。遂通於感物得皆如。既如陰如陽。亦不噭不昧。悟斯如義。來成佛果。了此空相。寂然無體。豈于有法而得是耶)若有人言。如來得阿耨多羅三藐三菩提(若有此言。即非如義。)須菩提。實無有法佛得阿耨多羅三藐三菩提(約諸法如義。則如來必不于有得法中。得菩提也)須菩提。如來所得。阿耨多羅三藐三菩提。於是中無實無虛(此又雙遺也。前云以有法得者。虛妄也。以無法證者。真實也。此乃寄無以遣有。假實以明虛。虛有之妄。既除。實無之法亦無。但約邊以趣中道爾。於是中。豈有虛實耶)是故如來。說一

切法皆是佛法(切法中。皆有中義。能超中道。即會於如故。諸法得中皆佛法)須菩提。所言一切法者。即非一切法。是故名一切法(因緣生法本無自性。無性非有故。即非一切法也。為因緣故。有假名生。假名非無。是故名一切法也)須菩提。譬如人身長大(一切法假因緣生。如人身長大。亦資百骸九竅。以賅而存爾)須菩提言。世尊。如來說人身長大。則為非大身。是名大身(人身長大。假合衆緣。分分不同。則為非大。而身相具足。是名大身。則知不離假合之身。而有大身。不離因緣生法。而有佛法。煩惱之外。豈復別有涅槃耶)須菩提。菩薩亦如是(勸菩薩。亦當作如是解行於中道)若作是言。我當滅度無量眾生。則不名菩薩(以計有眾生故。則著于相。不取中道故。不得名道心眾生)何以故。須菩提。實無有法。名為菩薩(於五聚蔭中。實無有一法。名為菩薩)是故佛說。一切法無我無人。無眾生無壽者。(以結前無有法。名菩薩故。不著此四相。無是等相。則不應別有菩薩度眾生)須菩提。若菩薩。作是言。我當莊嚴佛土。是不名菩薩(于內無相。不應言我度眾生。于外無相　不應莊嚴于佛土)何以故。如來說。莊嚴佛土者。即非莊嚴。是名莊嚴(無相莊嚴佛土。即非有相莊嚴之法。能了無相。是名莊嚴

【現代漢語翻譯】現代漢語譯本：一切法都是佛法（在一切法中，都含有『中』的意義，能夠超越中道，就能契合于如如之理。諸法得中，都是佛法）。須菩提，所說的一切法，就不是一切法，所以才叫做一切法（因緣所生的法，本來沒有自性，沒有自性就不是實有，所以說不是一切法。因為因緣的緣故，有假名產生，假名也不是沒有，所以叫做一切法）。須菩提，譬如人的身體長大（一切法都是假借因緣而生，如同人的身體長大，也需要各種肢體和九竅的配合才能存在）。須菩提說：『世尊，如來說人的身體長大，就不是真正的大身，這才叫做大身。』（人的身體長大，是假借眾多的因緣聚合而成，各個部分都不相同，所以就不是真正的大。但是身體的各個部分都具備，這才叫做大身。由此可知，不離開假合的身體，而有大身的存在；不離開因緣所生的法，而有佛法的存在。除了煩惱之外，難道還有另外的涅槃嗎？）須菩提，菩薩也應當像這樣（勸勉菩薩，也應當這樣理解和修行，行於中道）。如果（菩薩）這樣說：『我應當度脫無量眾生』，就不能稱為菩薩（因為執著于有眾生，就執著于相，不取中道，所以不能稱為道心眾生）。為什麼呢？須菩提，實際上沒有一種法，可以稱為菩薩（在五蘊之中，實際上沒有一種法，可以稱為菩薩）。所以佛說，一切法無我、無人、無眾生、無壽者（用以總結前面所說的沒有一種法可以稱為菩薩的道理，不執著于這四相。沒有這些相，就不應該另外有菩薩來度眾生）。須菩提，如果菩薩這樣說：『我應當莊嚴佛土』，就不能稱為菩薩（內心沒有相，就不應該說我度脫眾生；外在沒有相，就不應該莊嚴佛土）。為什麼呢？如來說，莊嚴佛土，就不是真正的莊嚴，這才叫做莊嚴（沒有相的莊嚴佛土，就不是有相的莊嚴之法。能夠明瞭沒有相，這才叫做莊嚴）。

【English Translation】 English version: All Dharmas are Buddha-Dharma (Within all Dharmas, there is the meaning of 'middle'. Being able to transcend the middle path is to accord with Suchness. All Dharmas attaining the middle are Buddha-Dharma). Subhuti, what is spoken of as 'all Dharmas' is precisely not all Dharmas; therefore, it is named 'all Dharmas' (Dharmas arising from conditions inherently lack self-nature. Lacking self-nature means they are not truly existent; therefore, it is said they are not all Dharmas. Due to conditions, a provisional name arises. The provisional name is not non-existent; therefore, it is named 'all Dharmas'). Subhuti, for example, the growth of a human body (All Dharmas arise from provisional conditions, like the growth of a human body, which also relies on the coordination of hundreds of bones and nine orifices to exist). Subhuti said, 'World Honored One, as the Tathagata speaks of the growth of a human body, it is then not a great body; it is named a great body' (The growth of a human body is a provisional aggregation of many conditions. Each part is different; therefore, it is not truly great. However, the body's components are complete; therefore, it is named a great body. Thus, it is known that the great body is not separate from the provisionally aggregated body, and Buddha-Dharma is not separate from Dharmas arising from conditions. Beyond afflictions, is there another Nirvana?). Subhuti, Bodhisattvas are also like this (Admonishing Bodhisattvas to understand and practice in this way, walking the middle path). If (a Bodhisattva) says, 'I shall liberate immeasurable sentient beings,' then they are not named a Bodhisattva (Because they cling to the notion of sentient beings, they are attached to forms and do not take the middle path; therefore, they cannot be called a Bodhisattva with the mind of enlightenment). Why is this? Subhuti, in reality, there is no Dharma that can be named a Bodhisattva (Within the five aggregates, there is actually no Dharma that can be named a Bodhisattva). Therefore, the Buddha said, 'All Dharmas are without self, without person, without sentient beings, and without lifespan' (Concluding the preceding principle that there is no Dharma that can be named a Bodhisattva, not clinging to these four marks. Without these marks, there should not be a separate Bodhisattva liberating sentient beings). Subhuti, if a Bodhisattva says, 'I shall adorn Buddha-lands,' they are not named a Bodhisattva (Inwardly without form, one should not say 'I liberate sentient beings'; outwardly without form, one should not adorn Buddha-lands). Why is this? As the Tathagata says, 'Adorning Buddha-lands is precisely not adorning; it is named adorning' (Adorning Buddha-lands without form is not the Dharma of adorning with form. Being able to understand the absence of form is named adorning).

。故菩薩。不應計我能莊嚴佛土也)須菩提。若菩薩。通達無我法者。如來說。言真是菩薩(於人無我。於法無我。忘於四相。不取六塵。能如此者。則不應計有眾生。可滅度。有凈度。可莊嚴。通達若斯。是真道心眾生矣也)須菩提。于意云何。如來有肉眼不。如是世尊。如來有肉眼(色相同眾生。即肉為眼。故云肉眼也)須菩提。于意云何。如來有天眼不。如是世尊。如來有天眼(于眼凈根。普照一切。故云天眼)須菩提。于意云何。如來有慧眼不。如是世尊。如來有慧眼(依定發慧。了一切相。故云慧眼)須菩提。于意云何。如來有法眼不。如是世尊。如來有法眼(了一切法。於法無滯。故云法眼)須菩提。于意云何。如來有佛眼不。如是世尊。如來有佛眼(然彼眾相。成我妙身。圓對無礙。故云佛眼。是五眼者。約事為名。以所觀之境因能觀之用。如彼摸象生異號。於我佛身。故為同體。若別為階級次第。或云修證不同。此則以色見如來。非謂通於無相也)須菩提。于意云何。如恒河中所有沙。佛說是沙不。如是世尊。如來說是沙(如來說法。常以河沙為喻)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(一河之沙數等諸河。諸河之沙。有如

世界。如此世界。實為甚多)佛告須菩提。爾所國土中。所有眾生。若干種心。如來悉知(世界已多。是中眾生。心心攀緣。數不能舉。如是心等。如來悉知)何以故。如來說。諸心皆為非心。是名為心(何以故。如來悉知。謂此諸心。皆由妄起。與物相力。逐境交馳。如是等是生。知見妄法。非有。異境皆空。唯凈信心。如所教住。證達本末。是名為心)所以者何。須菩提。過去心不可得。見在心不可得。未來心不可得(以三世法。求生知心。是心無常。求不可得。前云非心名心。借常心以破妄。此云求不可得。又遣破妄之常。然不將不迎。應而無主。萬境咸入。我用不疲。千相取容。其求皆給。不唯般若之蘊乎)須菩提。于意云何。若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(施寶求福。以果酬因。故知。福德甚多)須菩提。若福德有實。如來不說得福德多。以福德無故。如來說得福德多(寶施求福。非福德性。未絕因地故。說果多。七寶既盡。假名所獲。亦非有實。非有實故。故不取相。是以如來。應緣而說。云得福多。若行深般若。歸趣中道。罪既不至。福亦不來。心如教住。法尚應舍。有何福德。于其間哉)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(色為有分。身假緣成。凡是色身。皆非妙相故。不應以此見如來也)何以故。如來說具足色身。即非具足色身(具足色身。分分假合故。即非具足色身。離假合身。別無真身。故是名具足色身。當試論之。夫無色之色。見一切色。非身之身。見一切身。若以色色空。縱妙身而有我。以空空色。雖色身而見佛。豈復舍此。而別有色身妙身耶)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(以一色身。不應見佛。今就諸相得見不耶。則一一相中。同一色相故　不應以此得見如來也)須菩提。汝勿謂如來作是念。我當有所說法莫作是念(為眾生說。如彼筏喻故。如來無說之念。汝不應作是思惟)何以故。若人言。如來有所說法。即為謗佛。不能解我所說故(法無定法。說豈說耶。若人以我有法可說。是人不解般若空義。與我說法之謗爾)須菩提。說法者無法可說。是名說法(言者在意。得意而忘言。法者辯空。悟空而無法。空本無法。故云無法可說。了是義者。得法甚深。故云是名說法)須菩提。白佛言世尊。佛得阿耨多羅三藐三菩提。為無所得耶(前云無法可說。善吉啟問。欲明無法所由故云若無

【現代漢語翻譯】現代漢語譯本：『不，世尊。不應該以具足色身（色為有分，身假緣成，凡是色身，皆非妙相，故不應以此見如來）來看如來。為什麼呢？如來說具足色身，即非具足色身（具足色身，分分假合故，即非具足色身，離假合身，別無真身，故是名具足色身。當試論之。夫無色之色，見一切色，非身之身，見一切身。若以空，縱妙身而有我，以空空色，雖色身而見佛。豈復舍此，而別有色身妙身耶）。須菩提，你的意思怎麼樣？可以用具足諸相見如來嗎？』『不，世尊。不應該以具足諸相見如來。為什麼呢？如來說諸相具足，即非具足，是名諸相具足（以一色身，不應見佛。今就諸相得見不耶。則一一相中，同一色相故，不應以此得見如來也）。』須菩提，你不要認為如來有這樣的念頭：『我應當有所說法。』不要作這樣的念頭（為眾生說，如彼筏喻故，如來無說之念，汝不應作是思惟）。為什麼呢？如果有人說：『如來有所說法』，那就是誹謗佛，不能理解我所說的（法無定法，說豈說耶。若人以我有法可說，是人不解般若空義，與我說法之謗爾）。須菩提，說法者無法可說，是名說法（言者在意，得意而忘言。法者辯空，悟空而無法。空本無法，故云無法可說。了是義者，得法甚深，故云是名說法）。須菩提，稟告佛說：『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，是無所得嗎？』（前云無法可說，善吉啟問，欲明無法所由故云若無） English version: 'No, World Honored One. The Tathagata (如來，Thus Come One) should not be seen by means of a body possessing all characteristics (色為有分，身假緣成，凡是色身，皆非妙相故。不應以此見如來也). Why is that? The Tathagata speaks of a body possessing all characteristics, which is not a body possessing all characteristics (具足色身，分分假合故，即非具足色身，離假合身，別無真身，故是名具足色身。當試論之。夫無色之色，見一切色，非身之身，見一切身。若以空，縱妙身而有我，以空空色，雖色身而見佛。豈復舍此，而別有色身妙身耶). Subhuti (須菩提), what do you think? Can the Tathagata be seen by means of possessing all characteristics?' 'No, World Honored One. The Tathagata should not be seen by means of possessing all characteristics. Why is that? The Tathagata speaks of possessing all characteristics, which is not possessing all characteristics; it is named possessing all characteristics (以一色身，不應見佛。今就諸相得見不耶。則一一相中，同一色相故，不應以此得見如來也).' Subhuti, do not think that the Tathagata has this thought: 'I should speak the Dharma.' Do not have this thought (為眾生說，如彼筏喻故，如來無說之念，汝不應作是思惟). Why is that? If someone says, 'The Tathagata speaks the Dharma,' that is slandering the Buddha, because they do not understand what I say (法無定法，說豈說耶。若人以我有法可說，是人不解般若空義，與我說法之謗爾). Subhuti, the speaker of Dharma has no Dharma to speak; this is named speaking Dharma (言者在意，得意而忘言。法者辯空，悟空而無法。空本無法，故云無法可說。了是義者，得法甚深，故云是名說法).' Subhuti said to the Buddha, 'World Honored One, does the Buddha attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提， unsurpassed, complete and perfect enlightenment) by means of nothing attained?' (前云無法可說，善吉啟問，欲明無法所由故云若無)

【English Translation】 'No, World Honored One. The Tathagata (Thus Come One) should not be seen by means of a body possessing all characteristics (because form is divisible, the body is formed by dependent origination, and all bodies of form are not wondrous marks, therefore the Tathagata should not be seen by this means). Why is that? The Tathagata speaks of a body possessing all characteristics, which is not a body possessing all characteristics (because a body possessing all characteristics is a composite of parts, hence it is not a body possessing all characteristics; apart from the composite body, there is no true body, therefore it is named a body possessing all characteristics. Let us try to discuss it. The form of no-form sees all forms, the body of no-body sees all bodies. If one clings to self even with a wondrous body through emptiness, one can see the Buddha even with a body of form by emptying form. Why abandon this and seek a separate wondrous body of form?). Subhuti, what do you think? Can the Tathagata be seen by means of possessing all characteristics?' 'No, World Honored One. The Tathagata should not be seen by means of possessing all characteristics. Why is that? The Tathagata speaks of possessing all characteristics, which is not possessing all characteristics; it is named possessing all characteristics (one should not see the Buddha by means of a single body of form. Now, can one be seen by means of possessing all characteristics? Then, in each and every characteristic, there is the same form, therefore the Tathagata should not be seen by this means).' Subhuti, do not think that the Tathagata has this thought: 'I should speak the Dharma.' Do not have this thought (for the sake of speaking to sentient beings, like the parable of the raft, the Tathagata has no thought of speaking, you should not think in this way). Why is that? If someone says, 'The Tathagata speaks the Dharma,' that is slandering the Buddha, because they do not understand what I say (the Dharma has no fixed Dharma, how can it be spoken? If someone thinks that I have a Dharma to speak, that person does not understand the meaning of emptiness in Prajna, and it is a slander against my speaking of the Dharma). Subhuti, the speaker of Dharma has no Dharma to speak; this is named speaking Dharma (words are in the mind, one forgets the words upon grasping the meaning. Dharma distinguishes emptiness, one has no Dharma upon realizing emptiness. Emptiness originally has no Dharma, therefore it is said that there is no Dharma to speak. One who understands this meaning attains the Dharma deeply, therefore it is said that this is named speaking Dharma).' Subhuti said to the Buddha, 'World Honored One, does the Buddha attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) by means of nothing attained?' (previously it was said that there is no Dharma to speak, Subhuti asks to clarify the reason for no Dharma, hence he asks if there is nothing attained)

法可說者。則佛于菩提無所得耶)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(于菩提中。無有少法。若有少法。不名菩提。為無法可得。而能感而遂通　故名菩提也)複次須菩提。是法平等。無有高下。是名阿耨多羅三藐三菩提(于菩提道。本無異門。泯彼色空。離於常斷。一相無二。是無為法。適使萬殊。咸其自己。涅槃煩惱。究竟無餘。只於是中。名菩提義)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(無彼四相。明己悟空。習此中道。云修善法。不滯無有。名得菩提)須菩提。所言善法者。如來說非善法。是名善法(稱中道者。因邊獲稱。若存中法。不異於邊故。聖人說空。以破于有云。善法有法既盡亦無空法。故非善法。能遣斯遣。深入菩提。是名善法)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。若有人。以此般若波羅蜜經。乃至四句偈等受持。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(如此校量。前來已說。于所明義。一一不同。前云是法平等。不應經優而寶劣。故自宣此義。將遣是疑。只為般若平等故。勝如山之寶爾)須菩提。于意云何。汝等勿謂如來作是念。

【現代漢語翻譯】現代漢語譯本：（若有人問：）『如果佛法是可以言說的，那麼佛陀在證得菩提時豈不是一無所得嗎？』（佛回答：）『是的，是的，須菩提。我在證得阿耨多羅三藐三菩提（無上正等正覺）時，乃至沒有絲毫的法可以獲得，這才是真正的阿耨多羅三藐三菩提。（在菩提之中，沒有任何實在的法可得。如果認為有少許法可得，那就不能稱之為菩提。正因為沒有任何法可以執著，才能感應萬物，通達一切，所以才稱為菩提。）』『再者，須菩提，此法是平等無二的，沒有高下之分，這才是真正的阿耨多羅三藐三菩提。（在菩提之道中，本來就沒有不同的門徑。泯滅色與空的對立，遠離常與斷的偏執，達到一相無二的境界，這是無為之法。適應萬物的差異，都能迴歸于自身。涅槃與煩惱，最終都歸於寂滅。就在這其中，才體現了菩提的真義。）』『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。（去除我相、人相、眾生相、壽者相這四相的執著，明白一切皆空的道理，修習這不落兩邊的中道，稱為修習善法。不執著于空或有，就能證得菩提。）』『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。（稱之為中道，是因為相對於偏頗而言。如果執著于中道，那就與偏頗沒有區別了。所以，聖人宣說空性，是爲了破除對有的執著。善法和有法都消盡了，也就沒有空法可言了。所以說不是真正的善法。能夠捨棄一切，深入菩提，這才是名為善法。）』『須菩提，如果在三千大千世界中，所有須彌山王（最高的山）那樣多的七寶堆積，有人用它們來佈施，如果有人，以這部《般若波羅蜜經》（能度一切苦難，到達彼岸的智慧經典），乃至僅僅是其中的四句偈等，受持讀誦，併爲他人解說，那麼這個人的福德，比前者用七寶佈施的福德，百分不及一，百千萬億分不及一，乃至用算術譬喻都無法比擬。（如此比較衡量，與前面所說的道理，在所闡明的意義上，一一有所不同。前面說此法平等，不應該因為經殊勝而寶物就顯得低劣。所以佛自己宣說這個道理，是爲了消除人們的疑惑。只因爲般若的智慧是平等的，所以才勝過須彌山王的珍寶。）』『須菩提，你認為怎麼樣？你們不要以為如來會有這樣的想法，』

【English Translation】 English version: (If someone asks:) 'If the Dharma can be spoken, then did the Buddha gain nothing in attaining Bodhi (Enlightenment)?' (The Buddha answers:) 'Yes, yes, Subhuti (one of the principal disciples of the Buddha). In attaining Anuttara-Samyak-Sambodhi (Unsurpassed Complete Enlightenment), I did not gain even the slightest Dharma. This is the true Anuttara-Samyak-Sambodhi. (In Bodhi, there is no real Dharma to be obtained. If one thinks there is even a little Dharma to be obtained, that cannot be called Bodhi. Precisely because there is no Dharma to cling to, one can respond to all things and understand everything, therefore it is called Bodhi.)' 'Furthermore, Subhuti, this Dharma is equal and without high or low distinctions. This is the true Anuttara-Samyak-Sambodhi. (In the path of Bodhi, there are originally no different paths. Annihilating the opposition between form and emptiness, and departing from the biases of permanence and annihilation, one reaches the state of one form without duality. This is the unconditioned Dharma. Adapting to the differences of all things, they all return to oneself. Nirvana (state of liberation) and afflictions ultimately return to extinction. It is within this that the true meaning of Bodhi is manifested.)' 'With a mind free from self, person, sentient beings, and lifespan, cultivate all good Dharmas, and one will attain Anuttara-Samyak-Sambodhi. (Removing the attachments to the four marks of self, person, sentient being, and lifespan, understanding the principle that all is empty, cultivating this Middle Way, is called cultivating good Dharmas. Not clinging to emptiness or existence, one can attain Bodhi.)' 'Subhuti, what is called good Dharma, the Tathagata (another name for the Buddha) says is not truly good Dharma, it is only named good Dharma. (It is called the Middle Way because it is relative to bias. If one clings to the Middle Way, it is no different from bias. Therefore, the sage proclaims emptiness in order to break the attachment to existence. When both good Dharma and existence are exhausted, there is no emptiness to speak of. Therefore, it is said not to be truly good Dharma. Being able to abandon everything and deeply enter Bodhi, this is what is called good Dharma.)' 'Subhuti, if in the three thousand great thousand worlds, there were piles of the seven treasures as numerous as all the Sumeru mountain kings (the highest mountain), and someone used them for almsgiving, and if someone else, with this Prajna Paramita Sutra (the wisdom scripture that can cross over all suffering and reach the other shore), even just four lines of verse from it, received, upheld, recited, and explained it to others, then the merit of this person would be less than one percent, less than one hundred millionth of the merit of the former person who gave alms with the seven treasures, even to the point that it cannot be compared with arithmetic or metaphors. (Such comparison and measurement, as previously stated, are different in each of the meanings elucidated. Earlier it was said that this Dharma is equal, and one should not think that the Sutra is superior and the treasures are inferior. Therefore, the Buddha himself proclaims this principle in order to dispel people's doubts. It is only because the wisdom of Prajna is equal that it surpasses the treasures of Sumeru mountain kings.)' 'Subhuti, what do you think? Do not think that the Tathagata has such a thought,'

我當度眾生。須菩提。莫作是念(如來無是念故。汝莫作是思惟)何以故。實無有眾生。如來度者(眾生正性。本來清凈。六根起想。煩惱病生。觀生本空。有何可度)若有眾生。如來度者。如來則有我人。眾生壽者(般若中觀。離諸名相。若見眾生可度者。則於法如中。不了空義)須菩提。如來說有我者。則非有我。而凡夫之人。以為有我(前云我于然燈佛所。則是說有我也。然但曉凡順俗。非繫有我不同。凡夫執著我相)須菩提。凡夫者。如來說即非凡夫(未達中道。是名凡夫。了般若空。則證等覺故。即非凡夫)須菩提。于意云何。可以三十二相。觀如來不(乘如證覺。既非有我故。不應以三十二相觀)須菩提言。如是如是。以三十二相觀如來(凡夫之人。以相求佛)佛言須菩提。若以三十二相。觀如來者。轉輪聖王。則是如來(汝若以相。見如來者。轉輪聖王。亦具是相。則應是如來。輪王既非如來。故如來不應以三十二相見)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(善吉深達法性故。不作凡夫解)爾時世尊。而說偈言(以偈如頌非四句義)。

若以色見我　　以音聲求我　　是人行邪道

不能見如來(無色見色。不可以色見。非聲應聲。不可以聲求。將令深趣涅槃。必依

【現代漢語翻譯】現代漢語譯本：我應當度化眾生。須菩提，不要這樣想（如來沒有這樣的念頭，你不要這樣思惟）。為什麼呢？實際上沒有眾生被如來所度化（眾生的本性，本來就是清凈的，因為六根產生妄想，才生出煩惱病。觀察眾生的本源是空性的，有什麼可以度化的呢）。如果有眾生被如來度化，那麼如來就有了我相、人相、眾生相、壽者相（在般若中觀的智慧里，是遠離各種名相的。如果認為有眾生可以被度化，那就是對於法的如實性，不瞭解空性的真義）。須菩提，如來說有『我』，那並非真有『我』，而是凡夫之人，以為真有『我』（前面說『我在然燈佛那裡』，這是說有『我』。然而只是爲了順應世俗，並非執著于有『我』。凡夫執著於我相）。須菩提，所謂的凡夫，如來說就不是凡夫（沒有通達中道，就叫做凡夫。瞭解般若空性，就證得了等覺的果位，所以就不是凡夫了）。須菩提，你認為怎麼樣？可以用三十二相來觀察如來嗎（乘著如實的智慧證得覺悟，既然沒有我相，就不應該用三十二相來觀察）？須菩提說：是的，是的，可以用三十二相來觀察如來（凡夫之人，用外在的相貌來求佛）。佛說：須菩提，如果用三十二相來觀察如來，那麼轉輪聖王也就是如來了（如果你用外在的相貌來看如來，那麼轉輪聖王也具備這些相貌，那麼他就應該是如來。轉輪聖王既然不是如來，所以如來不應該用三十二相來觀察）。須菩提對佛說：世尊，如我理解佛所說的義理，不應該用三十二相來觀察如來（善吉深深地通達了法性，所以不做凡夫的理解）。這時世尊，用偈語說道（用偈語來讚頌，並非四句的意義）：如果用外貌來看我，用聲音來求我，這個人就是在行邪道，不能見到如來（沒有顏色卻要看顏色，不可以顏色來看；沒有聲音卻要回應聲音，不可以聲音來求。將使人深刻地趨向涅槃，必定依靠）。

【English Translation】 English version: 'I should deliver all living beings.' Subhuti, do not have this thought (the Tathagata does not have this thought, you should not think in this way). Why? In reality, there are no living beings to be delivered by the Tathagata (the true nature of living beings is originally pure. When the six senses give rise to thoughts, afflictions and illnesses arise. Observing that the origin of existence is empty, what is there to deliver?). If there were living beings to be delivered by the Tathagata, then the Tathagata would have the perception of self, others, living beings, and lifespan (in the wisdom of Prajna Madhyamaka, one is detached from all names and forms. If one sees living beings as deliverable, then one does not understand the meaning of emptiness in the suchness of Dharma). Subhuti, when the Tathagata says there is a 'self', it is not a real self, but ordinary people think there is a self (earlier it was said 'I was with Dipankara Buddha', which means there is a 'self'. However, it is only to follow worldly customs, not to be attached to having a self. Ordinary people are attached to the perception of self). Subhuti, what is called an ordinary person, the Tathagata says is not an ordinary person (not having attained the Middle Way is called an ordinary person. Understanding the emptiness of Prajna, one attains the fruit of Equal Enlightenment, so it is not an ordinary person). Subhuti, what do you think? Can the Tathagata be viewed by the thirty-two marks (having attained enlightenment by means of suchness, since there is no perception of self, one should not view the Tathagata by the thirty-two marks)? Subhuti said: 'Yes, yes, the Tathagata can be viewed by the thirty-two marks' (ordinary people seek the Buddha by means of external appearances). The Buddha said: 'Subhuti, if the Tathagata is viewed by the thirty-two marks, then a Chakravartin King (Wheel-Turning King) would also be a Tathagata (if you see the Tathagata by means of external appearances, then a Chakravartin King also possesses these marks, so he should be a Tathagata. Since a Chakravartin King is not a Tathagata, the Tathagata should not be viewed by the thirty-two marks).' Subhuti said to the Buddha: 'World Honored One, as I understand the meaning of what the Buddha has said, the Tathagata should not be viewed by the thirty-two marks' (Subhuti deeply understands the nature of Dharma, so he does not make the interpretation of an ordinary person). At that time, the World Honored One spoke in verse (using verses to praise, not the meaning of four lines): If one sees me through form, or seeks me through sound, that person walks a heretical path, and cannot see the Tathagata (without color, one wants to see color, one cannot see through color; without sound, one responds to sound, one cannot seek through sound. This will lead one deeply towards Nirvana, and one must rely on).

聲色之外故。以色聲求佛。是人甚好住烏。得見如來也)須菩提。汝若作是念。如來不以具足相故。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(前破有相。不見如來。恐眾生即作無相求佛。故此破云。汝勿謂無相可得菩提。菩提非有無故。以有無求。皆不得也。論曰大聖說空法。為破諸見故。若復見有空。諸佛所不化。今者舍有而滯無亦由避溺而投火也)須菩提。汝若作是念。發阿耨多羅三藐三菩提者。說諸法斷滅。莫作是念(汝若作無相。而發道心者。是斷一切行。滅一切法。不得中道也。是故莫作是念也)何以故。發阿耨多羅三藐三菩提者。於法不說斷滅相(菩提中道。不有不無。若作有念者。則墮于諸法常。諸法實非常。若作無念者。則墮諸法斷。諸法實非斷故。于菩提中。不得生有無見。亦不得作常斷說)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(離居兩邊。契于中道。悟無生。勝福甚多。財校量非及也。□無一我亦無。無我遣之有遣。深入菩提。故知。一切法無我)須菩提以諸菩。

【現代漢語翻譯】現代漢語譯本：『聲色之外故。以色聲求佛。是人甚好住烏。得見如來也』（因為佛的真身超越了聲和色。如果有人通過外在的色相和聲音來尋求佛，這個人就如同住在黑暗中，不可能見到如來）。須菩提，你如果這樣想：『如來不憑藉完備的相好而證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）』。須菩提，不要這樣想。如來是憑藉完備的相好而證得阿耨多羅三藐三菩提的（前面破斥執著于有相而不能見到如來，恐怕眾生因此就去尋求無相的佛，所以這裡破斥說，你不要認為無相可以證得菩提。菩提既非有也非無，所以用有或無去求，都是不能得到的。《論》中說：大聖宣說空性的法，是爲了破除各種見解。如果又執著于空，諸佛也是無法度化的。現在捨棄有而滯留于無，也就像爲了躲避溺水而跳入火中一樣）。須菩提，你如果這樣想：『發起阿耨多羅三藐三菩提心的人，是說諸法斷滅』，不要這樣想（你如果執著于無相，而發起道心，那就是斷絕一切修行，滅絕一切法，不能得到中道。所以不要這樣想）。為什麼呢？發起阿耨多羅三藐三菩提心的人，對於法，不說斷滅相（菩提是中道，不有不無。如果執著于有，就落入諸法常的見解，但諸法實際上不是常。如果執著于無，就落入諸法斷的見解，但諸法實際上不是斷滅。所以在菩提中，不能產生有無的見解，也不能作常斷的說法）。須菩提，如果有菩薩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，因而成就了忍辱，這位菩薩勝過前面那位菩薩所得到的功德（離開有無兩邊，契合于中道，領悟無生，殊勝的福德非常多，用財寶來衡量是不能相比的。既沒有一個『我』，也沒有『我所』，遣除了無我，也就遣除了有。深入菩提，所以知道一切法無我）。須菩提，以諸菩。

【English Translation】 English version: 『Beyond form and sound. Seeking the Buddha through form and sound. This person dwells in darkness. Unable to see the Tathagata』 (Because the true form of the Buddha transcends sound and form. If someone seeks the Buddha through external forms and sounds, this person is like dwelling in darkness, unable to see the Tathagata). 『Subhuti, if you were to think, "The Tathagata did not attain Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed, complete enlightenment) because of complete characteristics," Subhuti, do not think this way. The Tathagata attained Anuttara-samyak-sambodhi because of complete characteristics』 (The previous refutation of clinging to form and not seeing the Tathagata is to prevent sentient beings from seeking the Buddha in formlessness. Therefore, this refutation says, do not think that formlessness can attain Bodhi. Bodhi is neither existent nor nonexistent, so seeking with existence or nonexistence will not attain it. The Treatise says: The Great Sage speaks of the Dharma of emptiness to break all views. If one clings to emptiness, the Buddhas cannot transform them. Now, abandoning existence and clinging to nonexistence is like avoiding drowning and jumping into fire). Subhuti, if you were to think, 『Those who have set their minds on Anuttara-samyak-sambodhi speak of the annihilation of all dharmas,』 do not think this way (If you cling to formlessness and set your mind on the path, that is cutting off all practices and extinguishing all dharmas, unable to attain the Middle Way. Therefore, do not think this way). Why? Those who have set their minds on Anuttara-samyak-sambodhi do not speak of the annihilation of dharmas in relation to the Dharma (Bodhi is the Middle Way, neither existent nor nonexistent. If one clings to existence, one falls into the view of permanence of all dharmas, but all dharmas are not permanent in reality. If one clings to nonexistence, one falls into the view of annihilation of all dharmas, but all dharmas are not annihilated in reality. Therefore, in Bodhi, one should not generate views of existence or nonexistence, nor should one speak of permanence or annihilation). Subhuti, if a Bodhisattva were to give alms with 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 and thereby attain forbearance, this Bodhisattva would surpass the merit gained by the former Bodhisattva (Departing from the two extremes of existence and nonexistence, conforming to the Middle Way, realizing non-birth, the supreme merit is very great, and cannot be compared by measuring with wealth. There is neither a 『self』 nor 『what belongs to self』. Eliminating non-self also eliminates existence. Deeply entering Bodhi, therefore knowing that all dharmas are without self). Subhuti, with all Bodhisattvas.