The Vajracchedika-prajna-paramita Sutra (The Diamond Sutra)
金刚般若波罗密经
original source: Ming Hua 明华居士 (http://www.xuefo.net/user/xuhua/diamond%20sutra.txt)
Overview:
If reality is beyond the mind, how do we subdue it and where to abide? A Bodhisattva do so without attaching to self, personality, being, life, nor will a Bodhisattva attach to any descriptions, names, powers, missions, and states. For a Bodhisattva is a state, not something that can be attained by some “one”, the term “Bodhisattva” is only a name/description for such state. Therefore any “one” claiming its “self” as a Bodhisattva is not a real Bodhisattva. This Sutra, therefore, sweep away all false claims of enlightened states yet confirmed their realities. This sutra presents advance teachings that outline the intricacies of the pathway of a Bodhisattva.
* * *
法会因由分第一
THE REASONS FOR THE DHARMA ASSEMBLY, ONE
如是我闻。一时佛在舍卫国。祗树给孤独园。与大比丘众。千二百五十人俱。尔时，世尊食时，著衣持钵，入舍卫大城乞食。于其城中，次第乞已，还至本处。饭食讫，收衣钵，洗足已，敷座而坐。
Thus I have heard. Once upon a time, the Buddha sojourned in the Jetavana park near Sravasti with an assembly of twelve hundred and fifty bhiksus. One day, at mealtime, the World Honored One put on His robe, took His bowl, and entered the great town of Sravasti to beg for His food. He had begged from door to door, He returned to His place. When He had taken His meal, He put away His robe and bowl, washed His feet, arranged His seat and sat down.
* * *
善现祈请分第二
SUBHUTI’S REQUEST, TWO
时，长老须菩提在大众中即从座起，偏袒右肩，右膝著地，合掌恭敬而白佛言：希有！世尊！如来善护念诸菩萨，善付嘱诸菩萨。世尊！善男子、善女人，发阿耨多罗三藐三菩提心，应云何住？云何降伏其心？
At the time, the elder Subhuti who was in the assembly, rose from his seat, uncovered his right shoulder, knelt upon his right knee, respectfully joined the palms of his hands and said to the Buddha: “It is very rare, O World Honoured One! how well the Tathagata protects and thinks of all Bodhisattvas; how well He instructs all the Bodhisattvas. O World Honoured One, when virtuous men or women develop the supreme-enlightenment mind, how should their minds abide and how should they be subdued?”
佛言：善哉，善哉。须菩提！如汝所说：如来善护念诸菩萨，善付嘱诸菩萨，汝今谛听！当为汝说：善男子、善女人，发阿耨多罗三藐三菩提心，应如是住，如是降伏其心。
The Buddha said: “Excellent, excellent, Subhuti! “As you say, the Tathagata protects, cherishes and instructs Bodhisattvas so well. Now listen attentively and I will tell you how the minds of virtuous men and women, who develop the supreme enlightenment mind, should thus abide and be subdued.”
唯然。世尊！愿乐欲闻。
(Subhuti replied:) “Oh yes, World Honored One, I shall be glad to hear (your instruction).”
* * *
大乘正宗分第三
THE ORTHODOX DOCTRINE OF THE GREAT VEHICLE, THREE
佛告须菩提：诸菩萨摩诃萨应如是降伏其心！所有一切众生之类：若卵生、若胎生、若湿生、 若化生；若有色、若无色；若有想、若无想、若非有想非无想，我皆令入无余涅槃而灭度之。如是灭度无量无数无边众生，实无众生得灭度者。
何以故？ 须菩提！若菩萨有我相、人相、众生相、寿者相，即非菩萨。
The Buddha said: “Subhuti, “all Bodhisattvas and Mahasattvas should subdue their minds as follows: “All living beings born from eggs, wombs, humidity or by transformation, with or without form, either thoughtful or thoughtless,and neither thoughtful nor thoughtless, are all led by me to the final nirvana for the extinction of reincarnation. Although immeasurable, uncountable and unlimitable numbers of living beings are thus led to (the final nirvana for) the extinction of reincarnation, it is true that not a living being is led there.
Why so, Subhuti? (Because) if a Bodhisattva (still) clings to the false notion (laksana) of an ego, a personality, a being and a life, he is not ( a true) Bodhisattva.
* * *
妙行无住分第四
WONDERFUL PRACTICE IS TO NOT RELY ON ANYTHING, FOUR
复次，须菩提！菩萨于法，应无所住，行于布施，所谓不住色布施，不住声香味触法布施。须菩提！菩萨应如是布施，不住于相。何以故？若菩萨不住相布施，其福德不可思量。须菩提！于意云何？东方虚空可思量不？
“Furthermore, Subhuti, a Bodhisattva’s mind should not abide anywhere when giving alms; that is to say, he should give without a mind abiding in form, or he should give without a mind abiding in sound, or in smell, or in taste, or in touch or in things. Subhuti thus a Bodhisattva should give alms without a mind abiding in false notions of form (laksana) “Why? (Because) if a Bodhisattva’s mind does not abide in forms. (laksanas) when practicing charity (dana), his merit will be inconceivable and immeasurable. Subhuti, what do you think? Can you think of and measure the extent of space in the East?”
不也，世尊！
“I cannot, World Honored One!
须菩提！南西北方四维上下虚空可思量不？
“Subhuti, can you think of and measure (all) the extent of space in the South, West and North, as well as in the intermediate directions, including the zenith and nadir?”
不也，世尊！
“I cannot, World Honoured One!”
须菩提！菩萨无住相布施，福德亦复如是不可思量。须菩提！菩萨但应如所教住。
“Subhuti, (when) a Bodhisattva practices charity without a mind abiding in forms, his merit is equally inconceivable and immeasurable. Subhuti, a Bodhisattva’s mind should thus abide as taught.
* * *
如理实见分第五
GENUINE DISCERNMENT OF THE PRINCIPLE OF SUCHNESS, FIVE
须菩提！于意云何？可以身相见如来不？
“Subhuti, what do you think? Can the Tathagata be seen by means of His bodily form?”
不也，世尊！不可以身相得见如来。
“No, World Honoured One, the Tathgate cannot be seen by means of His bodily form.
何以故？
“Why?
如来所说身相，即非身相。
“Because when the Tathagata speaks of bodily form, it is not (real) form.”
佛告须菩提：凡所有相，皆是虚妄。若见诸相非相，则见如来。
The Buddha said to Subhuti: “Everything with form is unreal; if all forms are seen as unreal, the Tathagata will be perceived.”
* * *
正信希有分第六
PROPER FAITH IS RARE, SIX
须菩提白佛言：世尊！颇有众生，得闻如是言说章句，生实信不？
Subhuti said to the Buddha: “World Honored One, will there be living beings who can develop a true belief in these words, sentences and chapters when they are expounded to them?”
佛告须菩提：莫作是说。如来灭后，后五百岁，有持戒修福者，于此章句能生信心，以此为实，当知是人不于一佛二佛三四五佛而种善根，已于无量千万佛所种诸善根，闻是章句，乃至一念生净信者，
The Buddha said: “Subhuti, do not speak like that. In the last 500 years, before the final passing of the Tathagata, there will be those who will observe the rules of morality and perform good actions which will result in blessing. These people will be able to develop a faith in these sentences which they will consider as embodying the Truth. You should know that they will not have planted good roots in just one, two, three, four, or five Buddha lands. They will have planted them in countless thousands and tens of thousands of Buddha lands. Upon hearing these sentences, there will arise in them a single thought of pure faith.
须菩提！如来悉知悉见，是诸众生得如是无量福德。
何以故？是诸众生无复我相、人相、众生相、寿者相。无法相，亦无非法相。
何以故？是诸众生若心取相，即为著我人众生寿者。
若取法相，即著我人众生寿者。何以故？
若取非法相，即著我人众生寿者，
是故不应取法，不应取非法。
“Subhuti, the Tathagata knows and sees all; these living beings will thus acquire immeasurable merits.
Why? (Because) they will have wiped out false notions of an ego, a personality, a being and a life, of Dharma and Not-Dharma.
Why? (Because) if their minds grasp form (laksana), they will (still) cling to the notion of an ego, a personality, a being and a life.
If their minds grasp the Dharma, they will (still) cling to the notion of an ego, a personality, a being and a life. Why?
(Because) if their minds grasp the Not-Dharma, they will (still) cling to the notion of an ego, a personality, a being and a life.
Therefore, one should not grasp and hold on to the notion of Dharma as well as that of Not-Dharma.
以是义故，如来常说：汝等比丘，知我说法，如筏喻者，法尚应舍，何况非法。
“This is why, the Tathagata always said: Ye Bhiksus, should know that the Dharma I expound is likened to a raft. Even the Dharma should be cast aside; how much more so the Not-Dharma?
* * *
无得无说分第七
NOTHING ATTAINED, NOTHING SPOKEN, SEVEN
须菩提！于意云何？如来得阿耨多罗三藐三菩提耶？如来有所说法耶？
“Subhuti, what do you think? Has the Tathagata(in fact) obtained Supreme Enlightenment (Anubodhi)? Does the Tathagata (in fact) expound the Dharma?”
须菩提言：如我解佛所说义，无有定法名阿耨多罗三藐三菩提，亦无有定法，如来可说。
何以故？如来所说法，皆不可取、不可说、非法、非非法。
所以者何？一切贤圣，皆以无为法而有差别。
Subhuti replied: “As I understand the meaning of the Buddha’s teaching, there is no fixed Dharma called Supreme Enlightenment and there is also no fixed Dharma the Tathagata can expound.
“Why? (Because) the Dharma the Tathagata expounds cannot be clung to and cannot be expressed (in words); it is neither Dharma nor Not-Dharma.
“Why is this? All Bhadras and Aryas differ on account of the Eternal Asamskrta Dharma.”
* * *
依法出生分第八
THEY ARISE FROM DHARMA, EIGHT
须菩提！于意云何？若人满三千大千世界七宝以用布施，是人所得福德，宁为多不？
“Subhuti, what do you think? If someone filled the Universe with the seven treasures and gave them all as alms, would his merit be great?”
须菩提言：甚多，世尊！
Subhuti replied: “Very great, World Honoured One.
何以故？
“Why?
是福德即非福德性，是故如来说福德多。
“Because this merit is not the nature of merit, the Tathagata says it is great.”
若复有人，于此经中受持，乃至四句偈等，为他人说，其福胜彼。
“Subhuti, if on the other hand, someone received and kept even a four line stanza of this sutra and expounded it to others, his merit would surpass that (of the giver of treasures).”
何以故？
“Why?”
须菩提！一切诸佛，及诸佛阿耨多罗三藐三菩提法，皆从此经出。
须菩提！所谓佛、法者，即非佛、法。
“ (Because), Subhuti, all Buddhas and their Supreme-Enlightenment-Dharma originate from this sutra.”
“Subhuti, the so-called Buddhas and Dharmas are not real Buddhas and Dharmas.”
* * *
一相无相分第九
THE ONE APPEARANCE IS BEYOND APPEARANCES, NINE
须菩提！于意云何？须陀洹能作是念：“我得须陀洹果”不？
“Subhuti, what do you think? Can one who has entered the stream (srota-apanna) have this thought (in his mind): I have obtained the fruit of entering the stream?”
须菩提言：不也，世尊！
Subhuti replied: “No, World Honoured One.
何以故？
“Why?
须陀洹名为入流，而无所入，不入色声香味触法，是名须陀洹。
“Because srota-apanna means ’entering the stream’, but actually there is no entry into either form, sound, smell, taste, touch or dharma. Therefore, he is called srota-apanna.”
须菩提！于意云何？斯陀含能作是念：“我得斯陀含果”不？
“Subhuti, what do you think? Can a Sakrdagamin have this thought (in his mind): I have obtained the fruit of a Sakrdagamin?”
须菩提言：‘不也，世尊！
Subhuti replied: ’No, World Honored One.
何以故？
“Why?
斯陀含名一往来，而实无往来，是名斯陀含。
“Because Sakrdagamin means once come and go, but actually there is neither coming nor going. Therefore, he is called a Sakrdagamin.”
须菩提！于意云何？阿那含能作是念：“我得阿那含果”不？
“Subhuti, what do you think? Can an Anagamin have this thought (in his mind): I have obtained the fruit of an Anagamin?”
须菩提言：不也，世尊！
Subhuti replied: “No, World Honoured One.
何以故？
“Why?
阿那含名为不来，而实无不来，是故名阿那含。
“Because Anagamin means ‘no-coming’ but actually there is no such a thing as no-coming. Therefore, he is called an Anagamin.”
须菩提！于意云何？阿罗汉能作是念：“我得阿罗汉道”不？
“Subhuti, what do you think? Can an Arhat have this thought (in his mind): I have obtained the enlightenment of an Arhat?”
须菩提言：‘不也，世尊！
Subhuti replied: “No, World Honoured One.
何以故？
“Why?
实无有法名阿罗汉。
“Because there is no Dharma which is called Arhatship.
世尊！若阿罗汉作是念：“我得阿罗汉道”，即为著我人众生寿者。
“World Honoured One, if an Arhat thinks ‘I have obtained the enlightenment of an Arhat’, he will still grasp and hold on to the notion of an ego, a personality, a being and a life.
世尊！佛说我得无诤三昧，人中最为第一，是第一离欲阿罗汉。
世尊，我不作是念：“我是离欲阿罗汉”。
世尊！我若作是念：“我得阿罗汉道”，
世尊则不说须菩提是乐阿兰那行者！
以须菩提实无所行，而名须菩提是乐阿兰那行。
“World Honored One, the Buddha has declared that I have obtained the Passionless Samadhi and that I surpass all men. I am, therefore, the highest passionless Arhat.
“World Honored One, I do not think ‘I am a passionless Arhat, for,
“World Honored One, if I had thought ‘I have attained Arhatship’,
“the World Honored One would not have said: ‘Subhuti takes delight in- the calm and quiet, free from temptation and distress.
“The fact that Subhuti does not act (mentally) is called the calm and quiet in which Subhuti takes delight.”
* * *
庄严净土分第十
ADORNING PURE LANDS, TEN
佛告须菩提：于意云何？如来昔在燃灯佛所，于法有所得不？
The Buddha said to Subhuti:“What do you think.? Did the Tathagata obtain anything from: he Dharma, when in the past He was with Dipamkara Buddha?”
不也，世尊！如来在燃灯佛所，于法实无所得。
“No, World Honoured One. When the Tathagata was with Dipamkara, He did not obtain anything from the Dharma.”
菩提！于意云何？须菩萨庄严佛土不？
“Subhuti, what do you think? Do Bodhisattvas adorn Buddha lands (by their moral actions)?”
不也，世尊！
“No. World Honoured One.
何以故？
“Why?
庄严佛土者，则（即）非庄严，是名庄严。
“Because this is not real adornment; it is (merely) called the adornment of Buddha lands.”
是故须菩提，诸菩萨摩诃萨应如是生清净心，不应住色生心，不应住声香味触法生心，应无所住而生其心。
“Subhuti, this is why all Bodhisattvas and Mahasattvas should thus develop a pure and clean mind which should not abide in form, sound, smell, taste, touch and dharma. They should develop a mind which does not abide in anything.”
须菩提！譬如有人，身如须弥山王，于意云何？是身为大不？
“Subhuti, supposing a man has a body as great as mount Sumeru, what do you think? Would such a body be great?”
须菩提言：甚大，世尊！
Subhuti replied: “Very great, World Honored One.
何以故？
Why?
佛说非身，是名大身。
“Because the Buddha says it is not the real body but is (merely) called a great body.”
* * *
无为福胜分第十一
THE SUPREMACY OF UNCONDITIONED BLESSINGS, ELEVEN
须菩提！如恒河中所有沙数，如是沙等恒河，于意云何？是诸恒河沙宁为多不？
“Subhuti, if there were as many rivers like the Ganges as there are grains of sand in the Ganges, would the total of grains of sand in all these rivers be very great?”
须菩提言：甚多，世尊！但诸恒河尚多无数，何况其沙！
Subhuti replied: “Very great, World Honored One!” “These rivers would be innumerable; how much more so would be their sand-grains.
须菩提！我今实言告汝：若有善男子、善女人，以七宝满尔所恒河沙数三千大千世界，以用布施，得福多不？
“Subhuti, I now tell you truly. If a virtuous man or woman filled a number of universes, as great as the number of sand-grains in all these rivers, with the seven treasures, and gave them all away in alms (dana), would his or her merit be great?”
须菩提言：甚多，世尊！
Subhuti replied: “Very great, World Honoured One!”
佛告须菩提：若善男子、善女人，于此经中，乃至受持四句偈等，为他人说，而此福德胜前福德。
The Buddha said to Subhuti: If a virtuous man or woman receives and holds (in mind) even a four-line stanza of this sutra and expounds it to others, his or her merit will surpass that of the almsgiver.
* * *
尊重正教分第十二
REVERING THE PROPER TEACHING, TWELVE
复次，须菩提！随说是经，乃至四句偈等，当知此处，一切世间、天、人、阿修罗，皆应供养，如佛塔庙，何况有人尽能受持读诵。
“Furthermore, Subhuti, wheresoever this sutra or even one of its four-line stanzas is expounded, you should know that all devas, men and asuras should make their offerings there as if the place was a Buddha stupa or a Buddha temple. How much more so if someone is able to receive, hold (in mind), read and recite the whole sutra!
须菩提！当知是人成就最上第一希有之法，若是经典所在之处，则为有佛，若尊重弟子。
“Subhuti, you should know that such a person will achieve the highest and rarest Dharma. Wheresoever this sutra may be found the Buddha and His respected disciples will be there also.”
* * *
如法受持分第十三
ACCEPTING AND UPHOLDING THE DHARMA OF “THUSNESS”, THIRTEEN
尔时，须菩提白佛言：世尊！当何名此经？我等云何奉持？
Subhuti then asked the Buddha: World Honoured One, what name should be given to this sutra and how should we receive and hold it (in mind)?”
佛告须菩提：是经名为《金刚般若波罗蜜》，以是名字，汝当奉持。
The Buddha said:This sutra should be called ‘The Diamond prajna-paramita’ under which name you should receive and hold it.
所以者何？须菩提！
佛说般若波罗蜜，则非般若波罗蜜。是名般若波罗蜜。
“Why? Because, Subhuti,
the Prajna- paramita as expounded by the Buddha, is not Prajna- paramita but is (merely) so called.
须菩提！于意云何？如来有所说法不？
“Subhuti, what do you think Does the Tathagata expound the Dharma?”
须菩提白佛言：世尊！如来无所说。
Subhuti said: “World Honoured One, the Tathagata does not expound anything.”
须菩提！于意云何？三千大千世界所有微尘是为多不？
“Subhuti, what do you think? Are there many particles of dust in the universe?”
须菩提言：甚多，世尊！
Subhuti replied: “Many, World Honoured One!”
须菩提！诸微尘，如来说非微尘，是名微尘。
“Subhuti, the Tathagata says these particles of dust are not (real), (but) are (merely) called particles of dust.
如来说：世界，非世界，是名世界。
“The Tathagata says the universe is not (real), but it is (merely) called the universe.
须菩提！于意云何？可以三十二相见如来不？
“Subhuti, what do you think? Can the Tathagata be perceived by means of His thirty-two physical characteristics ( laksanas )?”
不也，世尊！不可以三十二相得见如来。
“’No, World Honoured One. The Tathagata cannot be perceived by them.
何以故？如来说：三十二相，即是非相，是名三十二相。
“Why? Because the Tathagata says they are not real but are (merely) called the thirty-two physical characteristics.”
须菩提！若有善男子、善女人，以恒河沙等身命布施；若复有人，于此经中，乃至受持四句偈等，为他人说，其福甚多！
“Subhuti, if on the one hand, a virtuous man or woman, in giving alms (dana), sacrifices as many lives as there are sand-grains in the Ganges, and on the other hand, someone receives and holds (in mind) even a four-line stanza of this sutra, and expounds it to other, the merit resulting from the latter will be greater.”
* * *
离相寂灭分第十四
LEAVING APPEARANCES AND STILL CESSATION, FOURTEEN
尔时，须菩提闻说是经，深解义趣，涕泪悲泣， 而白佛言：希有，世尊！佛说如是甚深经典，我从昔来所得慧眼，未曾得闻如是之经。世尊！若复有人得闻是经，信心清净，则生实相，当知是人，成就第一希有功德。
At that time, after listening to this sutra, Subhuti had understood its profound meaning and was moved to tears. He said to the Buddha: “How rare, O World Honored One! The Buddha has expounded such a very profound sutra. Since I have acquired the wisdom eye, I have not heard of such a sutra. World Honored One, if someone after listening to this sutra believes that his mind is clean and pure, he will realise reality. We should know that such a person will achieve the highest and rarest merit.”
世尊！是实相者，则是非相，是故如来说名实相。
“World Honored One, this Reality is not Reality but the Tathagata calls it Reality.
世尊！我今得闻如是经典，信解受持不足为难，若当来世，后五百岁，其有众生，得闻是经，信解受持，是人则为第一希有。
何以故？此人无我相、人相、众生相、寿者相。
所以者何？我相即是非相，人相、众生相、寿者相即是非相。
何以故？离一切诸相，则（即）名诸佛。
“World Honored One, as I now listen to this sutra I have no difficulty in believing, understanding, receiving and holding it, but in the last epoch, the last five hundred year period if there be a man who (happens to) listen to this sutra, believes, understands receives and holds it, he will be most rare.
“Why? Because he will no longer (think in terms of) an ego, a personality, a being and a life.
“Why? Because the forms of an ego, a personality, a being and a life are not forms.
“Why? Because when he has rejected all forms he is called a Buddha.”
佛告须菩提：如是！如是！
若复有人，得闻是经，不惊、不怖、不畏，当知是人甚为希有。
何以故？须菩提！如来说：
The Buddha said: “Just so! Subhuti, just so!
If on the one hand, there be a man who listens to this sutra and is not filled with alarm, fear, or dread, you should know that such a person is most rare.
Why? Because, Subhuti, as the Tathagata says,
第一波罗蜜，非第一波罗蜜，是名第一波罗蜜。
须菩提！忍辱波罗蜜，如来说非忍辱波罗蜜。是名忍辱波罗蜜。
何以故？须菩提！如我昔为歌利王割截身体，
我于尔时，无我相、无人相、无众生相、无寿者相。
何以故？我于往昔节节支解时，若有我相、人相、众生相、寿者相，应生嗔恨。
the first perfection ( paramita) is not so (but) is (merely) called the first perfection (paramita.)
Subhuti, the Tathagata speaks of the Perfection of Patience (ksanti paramita) which is not but is called the Perfection of Patience.
Why? Because, Subhuti, in (a) past (life) when my body was mutilated by Kaliraja,
I had at that time no notion of an ego, a personality, a being and a life.
Why? Because, in the past, when my body was dismembered, if I (still) held the conception of an ego, a personality, a being and a life, I would have been stirred by feelings of anger and hatred.
须菩提！又念过去于五百世作忍辱仙人，于尔所世，无我相、无人相、无众生相、无寿者相。
是故须菩提！菩萨应离一切相，发阿耨多罗三藐三菩提心，不应住色生心，不应住声香味触法生心，应生无所住心。
若心有住，则为非住。
是故佛说：菩萨心不应住色布施。
“Subhuti, I also remember that in the past, during my former five hundred lives, I was a Ksantyrsi and held no conception of an ego, a personality, a being and a life.
Therefore, Subhuti, Bodhisattvas should forsake all conceptions of form and resolve to develop the Supreme Enlightenment Mind (Anuttara-samyaksam-bodhi). Their minds should not abide in form, sound, smell, taste, touch and dharma. Their minds should abide nowhere.
“If minds abide somewhere, it will be in falsehood.
This is why the Buddha says that Bodhisattvas’ minds should not abide in form when practising charity (dana)”.
须菩提！菩萨为利益一切众生故，应如是布施。
如来说：一切诸相，即是非相。又说：一切众生，则非众生。
须菩提！如来是真语者、实语者、如语者、不诳语者、不异语者。
须菩提！如来所得法，此法无实无虚。
须菩提！若菩萨心住于法而行布施，如人入暗，则（即）无所见；
若菩萨心不住法而行布施，如人有目，日光明照，见种种色。
“Subhuti, all Bodhisattvas should thus make offerings for the welfare of all living beings.
The Tathagata speaks of forms which are not forms and of living beings who are not living beings.
Subhuti, the Tathagatas’ words are true and correspond to reality. They are ultimate words, neither deceitful nor heterodox.
Subhuti, the Dharma the Tathagata has obtained is neither real nor unreal.
Subhuti, if a Bodhisattva practises charity ( dana ) with a mind abiding in things (dharma), he is like a man entering the darkness where he cannot see anything;
(but) if a Bodhisattva practises dana with a mind not abiding in dharma, he is like a man with open eyes, who can see everything in the sunshine.
须菩提！当来之世，若有善男子、善女人，能于此经受持读诵，则（即）为如来以佛智慧，悉知是人，悉见是人，皆得成就无量无边功德。
“Subhuti, in future ages, if a virtuous man or woman is able to receive, hold (in mind), read and recite this sutra, the Tathagata, by means of His Buddha Wisdom, will know and see clearly that such a person will achieve immeasurable and unlimitable merits.
* * *
持经功德分第十五
THE MERIT AND VIRTUE GAINED FROM UPHOLDING THIS SUTRA, FIFTEEN
须菩提！若有善男子、善女人，初日分以恒河沙等身布施，中日分复以恒河沙等身布施，后日分亦以恒河沙等身布施，如是无量百千万亿劫以身布施；若复有人，闻此经典，信心不逆，其福胜彼，何况书写、受持、读诵、为人解说。
“Subhuti, if (on the one hand) a virtuous man or woman sacrifices in the practice of charity (dana), as many lives as the sand-grains of the Ganges in the morning, at midday and again in the evening, and continues so doing throughout numberless aeons; and if (on the other hand) a person after listening to this sutra believes in his own mind without (further) contradiction, the latter’s merit will surpass that of the former. How much more so if this sutra is written, received, held, read, recited and expounded to others!
须菩提！以要言之，是经有不可思议、不可称量、无边功德。
如来为发大乘者说，为发最上乘者说。
若有人能受持读诵，广为人说，如来悉知是人悉见是人，皆得成就不可量、不可称、无有边、不可思议功德，如是人等，则（即）为荷担如来阿耨多罗三藐三菩提。
Subhuti, to sum up, the merits resulting from this sutra are inconceivable, inestimable and without limit.
The Tathagata expounds it to those initiated into the Mahayana and the Supreme Yana.
If they are able to receive, hold (in mind), read and recite it and expound it widely to others, the Tathagata will know and will see that they will achieve inexpressible and inconceivable merits that are without measure or limit. They will bear (responsibility for) the Tathagata’s Supreme Enlightenment (Anuttara-samyak-sambodhi.)
何以故？须菩提！
若乐小法者，著我见、人见、众生见、寿者见，则（即）于此经，不能听受读诵、为人解说。
“Why? Because, Subhuti,
those who take delight in the Hinayana and hold the view of an ego, a personality, a being and a life, cannot listen to, receive, hold (in mind), read and recite this sutra and explain it to others.
须菩提！在在处处，若有此经，一切世间、天、人、阿修罗，所应供养；当知此处，则为是塔，皆应恭敬，作礼围绕，以诸华香而散其处。
“Subhuti, wheresoever this sutra may be found, all worlds of devas, men and asuras should make offerings, for you should know that such a place is just a stupa which should be revered, worshipped and circumambulated, with offerings of flowers and incense.
* * *
能净业障分第十六
KARMIC OBSTRUCTIONS CAN BE PURIFIED, SIXTEEN
复次 ，须菩提！若善男子、善女人，受持读诵此经，若为人轻贱，是人先世罪业，应堕恶道，以今世人轻贱故，先世罪业则（即）为消灭，当得阿耨多罗三藐三菩提。
“Furthermore, Subhuti, if a virtuous man or woman receives, holds (in mind), reads and recites this sutra and is despised by others, this person who is bound to suffer from evil destinies in retribution for his past sins, and whose karmic Sins are now eradicated by the others’ contempt, will attain Supreme Enlightenment (Anuttarasamyak-sambodhi).
须菩提！我念过去无量阿僧祇劫，于燃灯佛前，得值八百四千万亿那由他诸佛，悉皆供养承事，无空过者；若复有人，于后末世，能受持读诵此经，所得功德，于我所供养诸佛功德，百分不及一，千万亿分、乃至算数譬喻所不能及。
“Subhuti, I remember that in the past countless aeons before the advent of Dipamkara Buddha, I met 84,000 milliards of Buddhas to whom I made offerings and whom I served faultlessly. Now if in the last period (of 500 years) in the Buddha kalpa someone is able to receive, hold (in mind), read and recite this sutra, his merits will far exceed mine which resulted from my offerings made to Buddhas, for mine cannot be reckoned as one hundredth, one thousandth, one ten thousandth or one hundred thousandth part thereof; in fact no computation or comparison is possible.
须菩提！若善男子、善女人，于后末世，有受持读诵此经，所得功德，我若具说者，或有人闻，心则狂乱，狐疑不信。
须菩提！当知是经义不可思议，果报亦不可思议。
“Subhuti, in the last period of the Buddha kalpa, if a virtuous man or woman is able to receive, hold (in mind), read and recite this sutra, my full statement of this person’s merits will create derangement, doubt and disbelief in the minds of all listeners.
“Subhuti, you should know that as the meaning of this sutra is inconceivable, so is the fruit of its reward.”
* * *
究竟无我分第十七
ULTIMATELY THERE IS NO SELF, SEVENTEEN
尔时，须菩提白佛言：世尊！善男子、善女人，发阿耨多罗三藐三菩提心，云何应住？云何降伏其心？
At the time, Subhuti asked the Buddha: “World Honoured One, if a virtuous man or woman is determined to develop the Supreme Enlightened Mind, how should his or her mind abide and how should it be subdued?”
佛告须菩提：善男子、善女人，发阿耨多罗三藐三菩提心者，当生如是心，我应灭度一切众生。灭度一切众生已，而无有一众生实灭度者。何以故？
须菩提， 若菩萨有我相、人相、众生相、寿者相，则（即）非菩萨。所以者何？
须菩提！实无有法。发阿耨多罗三藐三菩提心者。
The Buddha said to Subhuti: “A virtuous man or woman who is determined to develop the Supreme Enlightened Mind, should thus develop it: I have to lead all living beings to put a stop to (reincarnation) and escape (suffering), and when they have been so led, not one of them in fact stops (reincarnating) or escapes suffering. Why?”
“Because, Subhuti, if a Bodhisattva clings to the notion of an ego, a personality, a being and a life, he is not a (true) Bodhisattva. Why?”
“Because, Subhuti, there is not really a Dharma which can develop the Supreme-Enlightenment-Mind.
须菩提！于意云何？如来于燃灯佛所，有法得阿耨多罗三藐三菩提不？
“Subhuti, what do you think? When the Tathagata was with Dipamkara Buddha, did He have any Dharma by means of which He attained Supreme Enlightenment (Anuttara-samyak-sambodhi)?”
不也，世尊！
如我解佛所说义，佛于燃灯佛所，无有法得阿耨多罗三藐三菩提。
“No, World Honoured One.
“As I understand the meaning of the Buddha’s teaching, when He was with Dipamkara Buddha, He had no Dharma by means of which He attained ‘Supreme Enlightenment’”.
佛言：如是，如是。须菩提！
实无有法如来得阿耨多罗三藐三菩提。
须菩提！若有法如来得阿耨多罗三藐三菩提，燃灯佛则（即）不与我授记：汝于来世，当得作佛，号释迦牟尼。以实无有法得阿耨多罗三藐三菩提，是故燃灯佛与我授记，作是言：“汝于来世，当得作佛，号释迦牟尼。”
The Buddha said: “Just so! Subhuti, just so!
“There was really no Dharma by means of which the Tathagata attained Supreme Enlightenment.
“Subhuti, if there had been, Dipamkara Buddha would not have predicted: In your next life, you will be a Buddha named Sakyamuni”.
何以故？如来者，即诸法如义。
若有人言：如来得阿耨多罗三藐三菩提。
须菩提！实无有法，佛得阿耨多罗三藐三菩提。
须菩提！如来所得阿耨多罗三藐三菩提，于是中无实无虚。
“Why is it? Because ‘Tathagata’ means the suchness of all Dharmas.
“If someone still says: ‘The Tathagata obtained Supreme Enlightenment,’
“(I tell you,) Subhuti, there is no Dharma by means of which the Buddha did so,
“(because), Subhuti, that Enlightenment was by itself neither real nor unreal.
是故如来说：一切法皆是佛法。
须菩提！所言一切法者，即非一切法，是故名一切法。
须菩提！譬如人身长大。
“This is why the Tathagata says that all Dharmas are Buddha’s Dharmas.
“Subhuti, these so-called Dharmas are not, but are (expediently), called all Dharmas.
“Subhuti, supposing there is a man whose body is great.
须菩提言：世尊！如来说：人身长大，则为非大身，是名大身。
”Subhuti said: “World Honoured One, the great body of which the Tathagata speaks is not great, but is (expediently) called a great body.”
须菩提！菩萨亦如是。若作是言：“我当灭度无量众生”，则不名菩萨。何以故？”
须菩提！实无有法名为菩萨。
“Subhuti, in like manner, if a Bodhisattva says: ‘I should lead uncountable living beings to put a stop to (reincarnation) and escape (from suffering)’, he cannot be called a Bodhisattva. Why?”
“Because there is really no dharma called the Bodhisattva (stage).
是故佛说：一切法无我、无人、无众生、无寿者。
“Therefore, the Buddha says: Of all dharmas, there is not a single one which possesses an ego, a personality, a being and a life.
须菩提！若菩萨作是言：“我当庄严佛土”，是不名菩萨。何以故？
如来说：庄严佛土者，即非庄严，是名庄严。
须菩提！若菩萨通达无我、法者，如来说名真是菩萨。
“Subhuti, if a Bodhisattva says: ‘I should adorn Buddha lands’, he cannot be called a Bodhisattva. Why?”
“Because when the Tathagata speaks of such adornment it is not, but is (expediently), called adornment.
“Subhuti, if a Bodhisattva is thoroughly versed in (the doctrine of) the unreality of ego and of things (dharma), the Tathagata will call him a true Bodhisattva.
* * *
一体同观分第十八
CONTEMPLATING THE ONENESS OF EVERYTHING, EIGHTEEN
须菩提！于意云何？如来有肉眼不？
如是，世尊！如来有肉眼。
须菩提！于意云何？如来有天眼不？
如是，世尊！如来有天眼。
须菩提！于意云何？如来有慧眼不？
如是，世尊！如来有慧眼。
须菩提！于意云何？如来有法眼不？
如是，世尊！如来有法眼。
须菩提！于意云何？如来有佛眼不？
如是，世尊！如来有佛眼。
“Subhuti, what do you think.? Does the Tathagata possess human eyes?”
“Yes, World Honoured One, the Tathagata possesses human eyes.”
“’Subhuti, what do you think? Does the Tathagata possess deva eye?”
“’Yes, World Honoured One, the Tathagata possesses deva eyes.”
“Subhuti, what do you think? Does the Tathagata possess wisdom eyes?”
“Yes, World Honoured One, the Tathagata possesses wisdom eyes.”
“Subhuti, what do you think? Does the Tathagata possess Dharma eyes?”
“Yes, World Honoured One. The Tathagata possess Dharma eyes.”
“Subhuti, What do you think? Does the Tathagata possess Buddha eyes?”
“Yes, World Honoured One, the Tathagata possesses Buddha eyes.”
须菩提！于意云何？恒河中所有沙，佛说是沙不？
如是，世尊！如来说是沙。
“Subhuti, what do you think? Does the Tathagata say that the sand-grains in the Ganges are sand-grains?”
“Yes, World Honoured One, the Tathagata says they are sand-grains.”
须菩提！于意云何？如一恒河中所有沙，有如是沙等恒河，是诸恒河所有沙数，佛世界如是，宁为多不？
甚多，世尊！
“Subhuti, what do you think? If there were as many Ganges rivers as sand-grains in the Ganges, and if there were as many Buddha realms as sandgrains of all these Ganges rivers, would there be many world systems?”
“Many, World Honoured One!”
佛告须菩提：尔所国土中，所有众生，若干种心，如来悉知。何以故？
如来说：诸心皆为非心，是名为心。所以者何？
须菩提！过去心不可得，现在心不可得，未来心不可得。
“The Buddha said the living beings in all these world systems have many different minds which are all known to the Tathagata. Why?”
“Because the minds the Tathagata speaks of are not minds, but are (expediently) called minds. And why?”
“Because, Subhuti, neither the past, the present nor the future mind can be found.”
* * *
法界通化分第十九
UNDERSTANDING AND TRANSFORMING THE DHARMA REALM, NINETEEN
须菩提！于意云何？若有人满三千大千世界七宝以用布施，是人以是因缘，得福多不？
“Subhuti, what do you think? If someone filled the universe with the seven treasures and gave all away in his practice of dana, would this (good) cause enable the giver to gain a great merit?”
如是，世尊！此人以是因缘，得福甚多。
“Yes, World Honoured One, because of this (good) cause the giver would gain a great merit.”
须菩提，若福德有实，如来不说得福德多；以福德无故，如来说得福德多。
“’Subhuti, if the merit was real, the Tathagata would not say it was great. He says so because there is no merit.”
* * *
离色离相分第二十
LEAVING BOTH FORM AND APPEARANCES, TWENTY
须菩提！于意云何？佛可以具足色身见不？
“Subhuti, what do you think? Can the Buddha be perceived by His completely perfect physical body (rupa-kaya)?”
不也，世尊！
如来不应以具足色身见。何以故？
如来说：具足色身，即非具足色身，是名具足色身。
“’No, World Honoured One,
the Tathagata should not be so perceived. Why?
Because the Buddha says the completely perfect rupa-kaya is not, but is called the completely perfect rupakaya.”
须菩提！于意云何？如来可以具足诸相见不？
“Subhuti, what do you think? Can the Tathagata be perceived by His completely perfect forms?”
不也，世尊！
如来不应以具足诸相见。
何以故？如来说：诸相具足，即非具足，是名诸相具足。
“No, World Honoured One,
the Tathagata should not be so perceived,
because the Tathagata says the completely perfect forms are not, but are called completely perfect forms.”
* * *
非说所说分第二十一
WHAT IS SPOKEN IS NOT SPOKEN, TWENTY-ONE
须菩提！汝勿谓如来作是念：
“我当有所说法。”
莫作是念，何以故？
若人言：如来有所说法，即为谤佛，不能解我所说故。
须菩提！说法者，无法可说，是名说法。
“’Subhuti, do not say that the Tathagata thinks:
“‘I must expound the Dharma.’
“Do not have such a thought. Why?
“Because if someone says so, he will really slander the Buddha and be unable to understand my teaching.
“Subhuti, when (the Tathagata) expounds the Dharma, there is really no Dharma to teach: but this is (expediently) called teaching the Dharma.”
尔时，慧命须菩提白佛言：世尊！颇有众生，于未来世，闻说是法，生信心不？
Then the wise Subhuti said to the Buddha: “World Honoured One, will there be in future ages living beings who will believe this Dharma when they hear it?”
佛言：须菩提！彼非众生，非不众生。何以故？
须菩提！众生众生者，如来说非众生，是名众生。
The Buddha said: “Subhuti, the living beings (you just mentioned) are neither living nor not living beings. Why?
Because, Subhuti, the Tathagata says these living beings are not (really), but they are (expediently), called living beings.”
* * *
无法可得分第二十二
NO DHARMA CAN BE OBTAINED, TWENTY-TWO
须菩提白佛言：世尊！佛得阿耨多罗三藐三菩提，为无所得耶？
Subhuti said to the Buddha: “World Honored One, does your (own) attainment of Supreme Enlightenment (Anuttara-samyak-sambodhi) mean that you have not gained anything whatsoever?”
如是，如是。须菩提！
我于阿耨多罗三藐三菩提乃至无有少法可得，是名阿耨多罗三藐三菩提。
The Buddha replied: “Just so, Subhuti, just so, I have not gained even the least Dharma from Supreme enlightenment, and this is called Supreme Enlightenment.”
* * *
净心行善分第二十三
A PURE MIND DOES WHOLESOME DEEDS, TWENTY-THREE
复次，须菩提！
是法平等，无有高下，是名阿耨多罗三藐三菩提；
“Furthermore, Subhuti,
this Dharma is universal and impartial; therefore it is called Supreme Enlightenment.”
以无我、无人、无众生、无寿者，修一切善法，则（即）得阿耨多罗三藐三菩提。
须菩提！所言善法者，如来说非善法，是名善法。
“The practice of all good virtues (Dharmas), free from attachment to an ego, a personality, a being and a life, will result in the attainment of Supreme Enlightenment.”
“Subhuti, the so-called good virtues (Dharmas), the Tathagata says, are not good, but are (expediently) called good virtues.”
* * *
福智无比分第二十四
BLESSINGS AND WISDOM BEYOND COMPARE, TWENTY-FOUR
须菩提！若三千大千世界中所有诸须弥山王，如是等七宝聚，有人持用布施；若人以此《般若波罗蜜经》，乃至四句偈等，受持读诵、为他人说，于前福德百分不及一，百千万亿分，乃至算数譬喻所不能及。
“Subhuti, if (on the one hand) a man, in his practice of charity (dana) gives away the seven treasures piled up in a heap as great as all the Mounts Sumeru in the Universe put together, and (on the other hand) another man receives, holds (in mind) reads and recites even a four-line stanza of this Prajna-paramita Sutra, and expounds it to others, the merit resulting from the former’s dana will not be worth one-hundredth, one-thousandth, one-ten-thousandth and one-hundred thousandth part of that obtained by the latter, as no conceivable comparison can be made between the two.”
* * *
化无所化分第二十五
TRANSFORMING WITHOUT THERE BEING ANYONE TRANSFORMED, TWENTY-FIVE
须菩提！于意云何？
汝等勿谓如来作是念：我当度众生。
“Subhuti, what do you think?
“You should not say the Tathagata has this thought (in His mind): ‘I should liberate living beings.’”
须菩提！莫作是念。何以故？
实无有众生如来度者，若有众生如来度者，如来则有我人众生寿者。
须菩提！如来说：“有我者，则非有我，而凡夫之人以为有我。
须菩提！凡夫者，如来说则非凡夫。
“Subhuti, you should not think so. Why?
“Because there are really no living beings whom the Tathagata can liberate. If there were, the Tathagata would hold (the concept of) an ego, a personality, a being and a life.”
“Subhuti, (when) the Tathagata speaks of an ego, there is in reality no ego, although common men think so.
“Subhuti, the Tathagata says common men are not, but are (expediently) called, common men.
* * *
法身非相分第二十六
THE DHARMA BODY IS NOT APPEARANCES, TWENTY-SIX
须菩提！于意云何？可以三十二相观如来不？
“Subhuti, what do you think? Can the Tathagata be recognised by His thirty-two physical characteristics?”
须菩提言：‘如是！如是！以三十二相观如来。
Subhuti replied: “Yes, yes, He can.”
The Buddha said:
佛言：须菩提！若以三十二相观如来者，转轮圣王则（即）是如来。’
“Subhuti, if the Tathagata can be recognised by His thirty-two physical characteristics, a world ruler (cakravarti) would be the Tathagata.”
须菩提白佛言：世尊！如我解佛所说义，不应以三十二相观如来。
Subhuti said to the Buddha: “World Honoured One, as I understand your teaching, the Tathagata cannot be recognized by His thirty-two physical characteristics.”
尔时，世尊而说偈言：
若以色见我 以音声求我
是人行邪道 不能见如来
Thereupon, the World Honoured One recited the following gatha:
“He who sees me by outward appearance (And) seeks me in sound,
Treads the heterodox path (And) cannot perceive the Tathagata.”
* * *
无断无灭分第二十七
NOT DESTROYED NOR ANNIHILATED, TWENTY-SEVEN
须菩提！汝若作是念：如来不以具足相故，得阿耨多罗三藐三菩提。
须菩提！莫作是念：“如来不以具足相故，得阿耨多罗三藐三菩提。”
“Subhuti, if you have ( in your mind) this thought: ‘The Tathagata does not rely on His possession of characteristics to obtain supreme Enlightenment,’
“Subhuti, banish that thought.
须菩提！汝若作是念，发阿耨多罗三藐三菩提心者，说诸法断灭。
莫作是念！何以故？
发阿耨多罗三藐三菩提心者，于法不说断灭相。
“Subhuti, if you think it while developing the Perfect Enlightenment Mind, you will advocate the annihilation of all Dharmas.
“Do not have such a thought. Why?
“Because one who develops the Supreme Enlightenment Mind, does not advocate the annihilation (of things).
* * *
不受不贪分第二十八
NO GREED AND NOTHING ACQUIRED, TWENTY EIGHT
须菩提！若菩萨以满恒河沙等世界七宝，持用布施；若复有人知一切法无我，得成于忍，此菩萨胜前菩萨所得功德。何以故？
须菩提！以诸菩萨不受福德故。
“Subhuti, if (on the one hand) a Bodhisattva gave in his practice of dana, all the seven treasures in quantities sufficient to fill worlds as many as sand-grains in the Ganges, and (on the other hand) another man comprehended that all dharmas were egoless and thereby achieved perfection of patience (ksanti), the latter’s merit would surpass that of the former. “Why?
“Because, Subhuti, all Bodhisattvas do not receive reward for their merits.”
须菩提白佛言：世尊！云何菩萨不受福德？
Subhuti asked the Buddha: “World Honored One, why do Bodhisattvas not receive reward for their merits?”
须菩提！菩萨所作福德，不应贪著，是故说不受福德。
“Subhuti, Bodhisattvas should have no longing and no attachment when they practise meritorious virtues; therefore, they do not receive a reward.
* * *
威仪寂静分第二十九
THE QUIESCENCE OF HIS AWESOME DEMEANOR, TWENTY-NINE
须菩提！若有人言：如来若来若去、若坐若卧，是人不解我所说义。
何以故？如来者，无所从来，亦无所去，故名如来。
“Subhuti, if someone says the Tathagata comes or goes, sits or lies, he does not understand what I mean.
“Why? Because the Tathagata has neither whence (to come) nor whither (to go); therefore, He is called the Tathagata.
* * *
一合理相分第三十
THE PRINCIPLE OF A UNITY OF APPEARANCES, THIRTY
须菩提！若善男子、善女人，以三千大千世界碎为微尘，于意云何？是微尘众宁为多不？
“Subhuti. what do you think? If a virtuous man or woman reduced to dust all the worlds in the Universe, would those particles of dust many?”
甚多，世尊！何以故？
若是微尘众实有者，佛则（即）不说是微尘众，所以者何？
佛说：微尘众即非微尘众，是名微尘众。
世尊！如来所说三千大千世界，则（即）非世界，是名世界。何以故？
若世界实有者 ，则（即）是一合相。
如来说：一合相，则(即)非一合相，是名一合相。
Subhuti replied: “Many, World Honored One. Why?
Because if they really existed, the Buddha would not say they were particles of dust. And why?
Because when the Buddha speaks of particles of dust, they are not, but are (expediently) called, particles of dust.
World Honoured One, when the Tathagata speaks of worlds, they are not,，but are (expediently) called, worlds. Why?
“Because if they really exist, they are just agglomerations.
“The Tathagata speaks of agglomerations which are not, but are (expediently) called, agglomerations.”
须菩提！一合相者，则（即）是不可说，但凡夫之人贪著其事。
“Subhuti, that which is called an agglomeration cannot be spoken of, but the vulgar man has longing for and attachment to this thing.
* * *
知见不生分第三十一
KNOWLEDGE AND VIEWS ARE NOT PRODUCED, THIRTY-ONE
须菩提！若人言：佛说我见、人见、众生见、寿者见。
须菩提！于意云何？是人解我所说义不？
“Subhuti, what do you think? If someone says: ‘The Buddha speaks of the view of an ego, a personality, a being and a life,
“Subhuti, does that person understand what I mean?”
不也，世尊！是人不解如来所说义。何以故？
世尊说：我见、人见、众生见、寿者见，即非我见、人见、众生见、寿者见，是名我见、人见、众生见、寿者见。
“No, World Honoured one, that person does not understand. Why?”
“Because (when) the Tathagata speaks of the view of an ego, a Personality, a being and a life, it is not really, (but) is (expediently) called the view of an ego, a personality a being and a life.”
须菩提！发阿耨多罗三藐三菩提心者，于一切法，应如是知，如是见，如是信解，不生法相。
须菩提！所言法相者，如来说即非法相，是名法相。
“Subhuti, he who develops the Supreme Enlightenment Mind, should thus know, see, believe and comprehend (all things); he should not set up the perception of things (dharma-laksana) in his mind.”
“Subhuti, the so-called form of things (dharma-laksana), the Tathagata says is not, but is, (expediently) called the form of things.”
* * *
应化非真分第三十二
RESPONSES AND TRANSFORMATIONS ARE UNREAL, THIRTY-TWO
须菩提！若有人以满无量阿僧祇世界七宝持用布施，若有善男子、善女人，发菩萨心者，持于此经，乃至四句偈等，受持读诵，为人演说，其福胜彼。
“Subhuti, if on the one hand, someone gave away in alms (dana) the seven treasures inquantities sufficient to fill all the worlds in uncount-able aeons, and if on the other hand, a virtuous man or woman developed the Bodhi-mind, and received, held (in mind), read and recited even a four-line stanza of this sutra and expounded it to others, the latter’s merit would surpass that of the former.
云何为人演说，不取于相，如如不动。何以故？
一切有为法 如梦幻泡影 如露亦如电 应作如是观
“In what manner should it be taught to others? By teaching it without attachment to form with the immutability of the absolute. “Why is it?
“Because: All phenomena are like a dream, an illusion, a bubble and a shadow, Like dew and lightning. Thus should you meditate upon them.”
佛说是经已，长老须菩提及诸比丘、比丘尼、优婆塞、优婆夷、一切世间、天、人、阿修罗，闻佛所说，皆大欢喜，信受奉行。
When the Buddha had finished expounding this sutra, the elder Subhuti, together with bhiksus, bhiksunis, upasakas, upasikas, and all the worlds of devas, men and asuras who had listened to His teaching, were filled with joy and believed received and observed it.
金刚般若波罗密经
版本出处: 明华居士 (http://www.xuefo.net/user/xuhua/diamond%20sutra.txt)
概述：
如果真理是心之外，那我们该如何调伏这心？ 菩萨在不执着我，人，寿者，和众生相下调伏其心。 菩萨也不会执着于任何名称，权力，任务，和境界。 因为菩萨是一种状态，不是任何“个人”可以达到的一个境界，“菩萨”仅仅是一个名称去描述这个种状态而已。 因此，任何“个人”自称是菩萨，就不是真正的菩萨。 此经肯定所有的境界，但扫掉所有执着的可能。 此经深远的教导，勾勒出菩萨道的修行方向。
* * *
法会因由分第一
如是我闻。一时佛在舍卫国。祗树给孤独园。与大比丘众。千二百五十人俱。尔时，世尊食时，著衣持钵，入舍卫大城乞食。于其城中，次第乞已，还至本处。饭食讫，收衣钵，洗足已，敷座而坐。
* * *
善现祈请分第二
时，长老须菩提在大众中即从座起，偏袒右肩，右膝著地，合掌恭敬而白佛言：希有！世尊！如来善护念诸菩萨，善付嘱诸菩萨。世尊！善男子、善女人，发阿耨多罗三藐三菩提心，应云何住？云何降伏其心？
佛言：善哉，善哉。须菩提！如汝所说：如来善护念诸菩萨，善付嘱诸菩萨，汝今谛听！当为汝说：善男子、善女人，发阿耨多罗三藐三菩提心，应如是住，如是降伏其心。
唯然。世尊！愿乐欲闻。
* * *
大乘正宗分第三
佛告须菩提：诸菩萨摩诃萨应如是降伏其心！所有一切众生之类：若卵生、若胎生、若湿生、 若化生；若有色、若无色；若有想、若无想、若非有想非无想，我皆令入无余涅槃而灭度之。如是灭度无量无数无边众生，实无众生得灭度者。
何以故？ 须菩提！若菩萨有我相、人相、众生相、寿者相，即非菩萨。
* * *
妙行无住分第四
复次，须菩提！菩萨于法，应无所住，行于布施，所谓不住色布施，不住声香味触法布施。须菩提！菩萨应如是布施，不住于相。何以故？若菩萨不住相布施，其福德不可思量。须菩提！于意云何？东方虚空可思量不？
须菩提！南西北方四维上下虚空可思量不？
不也，世尊！
须菩提！菩萨无住相布施，福德亦复如是不可思量。须菩提！菩萨但应如所教住。
* * *
如理实见分第五
须菩提！于意云何？可以身相见如来不？
不也，世尊！不可以身相得见如来。
何以故？
如来所说身相，即非身相。
佛告须菩提：凡所有相，皆是虚妄。若见诸相非相，则见如来。
* * *
正信希有分第六
须菩提白佛言：世尊！颇有众生，得闻如是言说章句，生实信不？
佛告须菩提：莫作是说。如来灭后，后五百岁，有持戒修福者，于此章句能生信心，以此为实，当知是人不于一佛二佛三四五佛而种善根，已于无量千万佛所种诸善根，闻是章句，乃至一念生净信者，
须菩提！如来悉知悉见，是诸众生得如是无量福德。
何以故？是诸众生无复我相、人相、众生相、寿者相。无法相，亦无非法相。
何以故？是诸众生若心取相，即为著我人众生寿者。
若取法相，即著我人众生寿者。何以故？
若取非法相，即著我人众生寿者，
是故不应取法，不应取非法。
以是义故，如来常说：汝等比丘，知我说法，如筏喻者，法尚应舍，何况非法。
* * *
无得无说分第七
须菩提！于意云何？如来得阿耨多罗三藐三菩提耶？如来有所说法耶？
须菩提言：如我解佛所说义，无有定法名阿耨多罗三藐三菩提，亦无有定法，如来可说。
何以故？如来所说法，皆不可取、不可说、非法、非非法。
所以者何？一切贤圣，皆以无为法而有差别。
* * *
依法出生分第八
须菩提！于意云何？若人满三千大千世界七宝以用布施，是人所得福德，宁为多不？
须菩提言：甚多，世尊！
何以故？
是福德即非福德性，是故如来说福德多。
若复有人，于此经中受持，乃至四句偈等，为他人说，其福胜彼。
何以故？
须菩提！一切诸佛，及诸佛阿耨多罗三藐三菩提法，皆从此经出。
须菩提！所谓佛、法者，即非佛、法。
* * *
一相无相分第九
须菩提！于意云何？须陀洹能作是念：“我得须陀洹果”不？
须菩提言：不也，世尊！
何以故？
须陀洹名为入流，而无所入，不入色声香味触法，是名须陀洹。
须菩提！于意云何？斯陀含能作是念：“我得斯陀含果”不？
须菩提言：‘不也，世尊！
何以故？
斯陀含名一往来，而实无往来，是名斯陀含。
须菩提！于意云何？阿那含能作是念：“我得阿那含果”不？
须菩提言：不也，世尊！
何以故？
阿那含名为不来，而实无不来，是故名阿那含。
须菩提！于意云何？阿罗汉能作是念：“我得阿罗汉道”不？
须菩提言：‘不也，世尊！
何以故？
实无有法名阿罗汉。
世尊！若阿罗汉作是念：“我得阿罗汉道”，即为著我人众生寿者。
世尊！佛说我得无诤三昧，人中最为第一，是第一离欲阿罗汉。
世尊，我不作是念：“我是离欲阿罗汉”。
世尊！我若作是念：“我得阿罗汉道”，
世尊则不说须菩提是乐阿兰那行者！
以须菩提实无所行，而名须菩提是乐阿兰那行。
* * *
庄严净土分第十
佛告须菩提：于意云何？如来昔在燃灯佛所，于法有所得不？
不也，世尊！如来在燃灯佛所，于法实无所得。
菩提！于意云何？须菩萨庄严佛土不？
不也，世尊！
何以故？
庄严佛土者，则（即）非庄严，是名庄严。
是故须菩提，诸菩萨摩诃萨应如是生清净心，不应住色生心，不应住声香味触法生心，应无所住而生其心。
须菩提！譬如有人，身如须弥山王，于意云何？是身为大不？
须菩提言：甚大，世尊！
何以故？
佛说非身，是名大身。
* * *
无为福胜分第十一
须菩提！如恒河中所有沙数，如是沙等恒河，于意云何？是诸恒河沙宁为多不？
须菩提言：甚多，世尊！但诸恒河尚多无数，何况其沙！
须菩提！我今实言告汝：若有善男子、善女人，以七宝满尔所恒河沙数三千大千世界，以用布施，得福多不？
须菩提言：甚多，世尊！
佛告须菩提：若善男子、善女人，于此经中，乃至受持四句偈等，为他人说，而此福德胜前福德。
* * *
尊重正教分第十二
复次，须菩提！随说是经，乃至四句偈等，当知此处，一切世间、天、人、阿修罗，皆应供养，如佛塔庙，何况有人尽能受持读诵。
须菩提！当知是人成就最上第一希有之法，若是经典所在之处，则为有佛，若尊重弟子。
* * *
如法受持分第十三
尔时，须菩提白佛言：世尊！当何名此经？我等云何奉持？
佛告须菩提：是经名为《金刚般若波罗蜜》，以是名字，汝当奉持。
所以者何？须菩提！
佛说般若波罗蜜，则非般若波罗蜜。是名般若波罗蜜。
须菩提！于意云何？如来有所说法不？
须菩提白佛言：世尊！如来无所说。
须菩提！于意云何？三千大千世界所有微尘是为多不？
须菩提言：甚多，世尊！
须菩提！诸微尘，如来说非微尘，是名微尘。
如来说：世界，非世界，是名世界。
须菩提！于意云何？可以三十二相见如来不？
不也，世尊！不可以三十二相得见如来。
何以故？如来说：三十二相，即是非相，是名三十二相。
须菩提！若有善男子、善女人，以恒河沙等身命布施；若复有人，于此经中，乃至受持四句偈等，为他人说，其福甚多！
* * *
离相寂灭分第十四
尔时，须菩提闻说是经，深解义趣，涕泪悲泣， 而白佛言：希有，世尊！佛说如是甚深经典，我从昔来所得慧眼，未曾得闻如是之经。世尊！若复有人得闻是经，信心清净，则生实相，当知是人，成就第一希有功德。
世尊！是实相者，则是非相，是故如来说名实相。
世尊！我今得闻如是经典，信解受持不足为难，若当来世，后五百岁，其有众生，得闻是经，信解受持，是人则为第一希有。
何以故？此人无我相、人相、众生相、寿者相。
所以者何？我相即是非相，人相、众生相、寿者相即是非相。
何以故？离一切诸相，则（即）名诸佛。
佛告须菩提：如是！如是！
若复有人，得闻是经，不惊、不怖、不畏，当知是人甚为希有。
何以故？须菩提！如来说：
第一波罗蜜，非第一波罗蜜，是名第一波罗蜜。
须菩提！忍辱波罗蜜，如来说非忍辱波罗蜜。是名忍辱波罗蜜。
何以故？须菩提！如我昔为歌利王割截身体，
我于尔时，无我相、无人相、无众生相、无寿者相。
何以故？我于往昔节节支解时，若有我相、人相、众生相、寿者相，应生嗔恨。
须菩提！又念过去于五百世作忍辱仙人，于尔所世，无我相、无人相、无众生相、无寿者相。
是故须菩提！菩萨应离一切相，发阿耨多罗三藐三菩提心，不应住色生心，不应住声香味触法生心，应生无所住心。
若心有住，则为非住。
是故佛说：菩萨心不应住色布施。
须菩提！菩萨为利益一切众生故，应如是布施。
如来说：一切诸相，即是非相。又说：一切众生，则非众生。
须菩提！如来是真语者、实语者、如语者、不诳语者、不异语者。
须菩提！如来所得法，此法无实无虚。
须菩提！若菩萨心住于法而行布施，如人入暗，则（即）无所见；
若菩萨心不住法而行布施，如人有目，日光明照，见种种色。
须菩提！当来之世，若有善男子、善女人，能于此经受持读诵，则（即）为如来以佛智慧，悉知是人，悉见是人，皆得成就无量无边功德。
* * *
持经功德分第十五
须菩提！若有善男子、善女人，初日分以恒河沙等身布施，中日分复以恒河沙等身布施，后日分亦以恒河沙等身布施，如是无量百千万亿劫以身布施；若复有人，闻此经典，信心不逆，其福胜彼，何况书写、受持、读诵、为人解说。
须菩提！以要言之，是经有不可思议、不可称量、无边功德。
如来为发大乘者说，为发最上乘者说。
若有人能受持读诵，广为人说，如来悉知是人悉见是人，皆得成就不可量、不可称、无有边、不可思议功德，如是人等，则（即）为荷担如来阿耨多罗三藐三菩提。
何以故？须菩提！
若乐小法者，著我见、人见、众生见、寿者见，则（即）于此经，不能听受读诵、为人解说。
须菩提！在在处处，若有此经，一切世间、天、人、阿修罗，所应供养；当知此处，则为是塔，皆应恭敬，作礼围绕，以诸华香而散其处。
* * *
能净业障分第十六
复次 ，须菩提！若善男子、善女人，受持读诵此经，若为人轻贱，是人先世罪业，应堕恶道，以今世人轻贱故，先世罪业则（即）为消灭，当得阿耨多罗三藐三菩提。
须菩提！我念过去无量阿僧祇劫，于燃灯佛前，得值八百四千万亿那由他诸佛，悉皆供养承事，无空过者；若复有人，于后末世，能受持读诵此经，所得功德，于我所供养诸佛功德，百分不及一，千万亿分、乃至算数譬喻所不能及。
须菩提！若善男子、善女人，于后末世，有受持读诵此经，所得功德，我若具说者，或有人闻，心则狂乱，狐疑不信。
须菩提！当知是经义不可思议，果报亦不可思议。
* * *
究竟无我分第十七
尔时，须菩提白佛言：世尊！善男子、善女人，发阿耨多罗三藐三菩提心，云何应住？云何降伏其心？
佛告须菩提：善男子、善女人，发阿耨多罗三藐三菩提心者，当生如是心，我应灭度一切众生。灭度一切众生已，而无有一众生实灭度者。何以故？
须菩提， 若菩萨有我相、人相、众生相、寿者相，则（即）非菩萨。所以者何？
须菩提！实无有法。发阿耨多罗三藐三菩提心者。
须菩提！于意云何？如来于燃灯佛所，有法得阿耨多罗三藐三菩提不？
不也，世尊！
如我解佛所说义，佛于燃灯佛所，无有法得阿耨多罗三藐三菩提。
佛言：如是，如是。须菩提！
实无有法如来得阿耨多罗三藐三菩提。
须菩提！若有法如来得阿耨多罗三藐三菩提，燃灯佛则（即）不与我授记：汝于来世，当得作佛，号释迦牟尼。以实无有法得阿耨多罗三藐三菩提，是故燃灯佛与我授记，作是言：“汝于来世，当得作佛，号释迦牟尼。”
何以故？如来者，即诸法如义。
若有人言：如来得阿耨多罗三藐三菩提。
须菩提！实无有法，佛得阿耨多罗三藐三菩提。
须菩提！如来所得阿耨多罗三藐三菩提，于是中无实无虚。
是故如来说：一切法皆是佛法。
须菩提！所言一切法者，即非一切法，是故名一切法。
须菩提！譬如人身长大。
须菩提言：世尊！如来说：人身长大，则为非大身，是名大身。
须菩提！菩萨亦如是。若作是言：“我当灭度无量众生”，则不名菩萨。何以故？”
须菩提！实无有法名为菩萨。
是故佛说：一切法无我、无人、无众生、无寿者。
须菩提！若菩萨作是言：“我当庄严佛土”，是不名菩萨。何以故？
如来说：庄严佛土者，即非庄严，是名庄严。
须菩提！若菩萨通达无我、法者，如来说名真是菩萨。
* * *
一体同观分第十八
须菩提！于意云何？如来有肉眼不？
如是，世尊！如来有肉眼。
须菩提！于意云何？如来有天眼不？
如是，世尊！如来有天眼。
须菩提！于意云何？如来有慧眼不？
如是，世尊！如来有慧眼。
须菩提！于意云何？如来有法眼不？
如是，世尊！如来有法眼。
须菩提！于意云何？如来有佛眼不？
如是，世尊！如来有佛眼。
须菩提！于意云何？恒河中所有沙，佛说是沙不？
如是，世尊！如来说是沙。
须菩提！于意云何？如一恒河中所有沙，有如是沙等恒河，是诸恒河所有沙数，佛世界如是，宁为多不？
甚多，世尊！
佛告须菩提：尔所国土中，所有众生，若干种心，如来悉知。何以故？
如来说：诸心皆为非心，是名为心。所以者何？
须菩提！过去心不可得，现在心不可得，未来心不可得。
* * *
法界通化分第十九
须菩提！于意云何？若有人满三千大千世界七宝以用布施，是人以是因缘，得福多不？
如是，世尊！此人以是因缘，得福甚多。
须菩提，若福德有实，如来不说得福德多；以福德无故，如来说得福德多。
* * *
离色离相分第二十
须菩提！于意云何？佛可以具足色身见不？
不也，世尊！
如来不应以具足色身见。何以故？
如来说：具足色身，即非具足色身，是名具足色身。
须菩提！于意云何？如来可以具足诸相见不？
不也，世尊！
如来不应以具足诸相见。
何以故？如来说：诸相具足，即非具足，是名诸相具足。
* * *
非说所说分第二十一
须菩提！汝勿谓如来作是念：
“我当有所说法。”
莫作是念，何以故？
若人言：如来有所说法，即为谤佛，不能解我所说故。
须菩提！说法者，无法可说，是名说法。
尔时，慧命须菩提白佛言：世尊！颇有众生，于未来世，闻说是法，生信心不？
佛言：须菩提！彼非众生，非不众生。何以故？
须菩提！众生众生者，如来说非众生，是名众生。
* * *
无法可得分第二十二
须菩提白佛言：世尊！佛得阿耨多罗三藐三菩提，为无所得耶？
如是，如是。须菩提！
我于阿耨多罗三藐三菩提乃至无有少法可得，是名阿耨多罗三藐三菩提。
* * *
净心行善分第二十三
复次，须菩提！
是法平等，无有高下，是名阿耨多罗三藐三菩提；
以无我、无人、无众生、无寿者，修一切善法，则（即）得阿耨多罗三藐三菩提。
须菩提！所言善法者，如来说非善法，是名善法。
* * *
福智无比分第二十四
须菩提！若三千大千世界中所有诸须弥山王，如是等七宝聚，有人持用布施；若人以此《般若波罗蜜经》，乃至四句偈等，受持读诵、为他人说，于前福德百分不及一，百千万亿分，乃至算数譬喻所不能及。
* * *
化无所化分第二十五
须菩提！于意云何？
汝等勿谓如来作是念：我当度众生。
须菩提！莫作是念。何以故？
实无有众生如来度者，若有众生如来度者，如来则有我人众生寿者。
须菩提！如来说：“有我者，则非有我，而凡夫之人以为有我。
须菩提！凡夫者，如来说则非凡夫。
* * *
法身非相分第二十六
须菩提！于意云何？可以三十二相观如来不？
须菩提言：‘如是！如是！以三十二相观如来。
佛言：须菩提！若以三十二相观如来者，转轮圣王则（即）是如来。’
须菩提白佛言：世尊！如我解佛所说义，不应以三十二相观如来。
尔时，世尊而说偈言：
若以色见我 以音声求我
是人行邪道 不能见如来
* * *
无断无灭分第二十七
须菩提！汝若作是念：如来不以具足相故，得阿耨多罗三藐三菩提。
须菩提！莫作是念：“如来不以具足相故，得阿耨多罗三藐三菩提。”
须菩提！汝若作是念，发阿耨多罗三藐三菩提心者，说诸法断灭。
莫作是念！何以故？
发阿耨多罗三藐三菩提心者，于法不说断灭相。
* * *
不受不贪分第二十八
须菩提！若菩萨以满恒河沙等世界七宝，持用布施；若复有人知一切法无我，得成于忍，此菩萨胜前菩萨所得功德。何以故？
须菩提！以诸菩萨不受福德故。
须菩提白佛言：世尊！云何菩萨不受福德？
须菩提！菩萨所作福德，不应贪著，是故说不受福德。
* * *
威仪寂静分第二十九
须菩提！若有人言：如来若来若去、若坐若卧，是人不解我所说义。
何以故？如来者，无所从来，亦无所去，故名如来。
* * *
一合理相分第三十
须菩提！若善男子、善女人，以三千大千世界碎为微尘，于意云何？是微尘众宁为多不？
甚多，世尊！何以故？
若是微尘众实有者，佛则（即）不说是微尘众，所以者何？
佛说：微尘众即非微尘众，是名微尘众。
世尊！如来所说三千大千世界，则（即）非世界，是名世界。何以故？
若世界实有者 ，则（即）是一合相。
如来说：一合相，则(即)非一合相，是名一合相。
须菩提！一合相者，则（即）是不可说，但凡夫之人贪著其事。
* * *
知见不生分第三十一
须菩提！若人言：佛说我见、人见、众生见、寿者见。
须菩提！于意云何？是人解我所说义不？
不也，世尊！是人不解如来所说义。何以故？
世尊说：我见、人见、众生见、寿者见，即非我见、人见、众生见、寿者见，是名我见、人见、众生见、寿者见。
须菩提！发阿耨多罗三藐三菩提心者，于一切法，应如是知，如是见，如是信解，不生法相。
须菩提！所言法相者，如来说即非法相，是名法相。
* * *
应化非真分第三十二
须菩提！若有人以满无量阿僧祇世界七宝持用布施，若有善男子、善女人，发菩萨心者，持于此经，乃至四句偈等，受持读诵，为人演说，其福胜彼。
云何为人演说，不取于相，如如不动。何以故？
一切有为法 如梦幻泡影 如露亦如电 应作如是观
佛说是经已，长老须菩提及诸比丘、比丘尼、优婆塞、优婆夷、一切世间、天、人、阿修罗，闻佛所说，皆大欢喜，信受奉行。