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THE DIAMOND SUTRA

THE DIAMOND SUTRA
金刚经

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    金剛經(中英文逐行對照)及中英文版全文 金剛經(中英文逐行對照)及中英文版全文 Document Transcript

    • THE DIAMOND SUTRA金刚经The Vajracchedika-prajna-paramita Sutra金刚般若波罗密经法会因由分第一THE REASONS FOR THE DHARMA ASSEMBLY, ONEThus I have heard.如是我闻。Once upon a time, the Buddha sojourned in the Jetavana park near Sravasti with an assembly of twelve hundred and fiftybhiksus.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。One day, at mealtime, the World Honored One put on His robe, took His bowl, and entered the great town of Sravasti tobeg for His food.尔时,世尊食时,著衣持钵,入舍卫大城乞食。He had begged from door to door, He returned to His place.于其城中,次第乞已,还至本处。When He had taken His meal, He put away His robe and bowl, washed His feet, arranged His seat and sat down.饭食讫,收衣钵,洗足已,敷座而坐。善现祈请分第二SUBHUTIS REQUEST, TWOAt the time, the elder Subhuti who was in the assembly, rose from his seat,时,长老须菩提在大众中即从座起,uncovered his right shoulder,偏袒右肩,knelt upon his right knee, 第 1 页 共 60 页
    • 右膝著地,respectfully joined the palms of his hands and said to the Buddha:合掌恭敬而白佛言:“It is very rare, O World Honoured One!希有!世尊!“how well the Tathagata protects and thinks of all Bodhisattvas; how well He instructs all the Bodhisattvas.如来善护念诸菩萨,善付嘱诸菩萨。“O World Honoured One,世尊!“when virtuous men or women develop the supreme-enlightenment mind,善男子、善女人,发阿耨多罗三藐三菩提心“how should their minds abide and how should they be subdued?”应云何住?云何降伏其心?The Buddha said:佛言:“Excellent, excellent, Subhuti!善哉,善哉。须菩提!“As you say, the Tathagata protects, cherishes and instructs Bodhisattvas so well.如汝所说:如来善护念诸菩萨,善付嘱诸菩萨,“Now listen attentively and I will tell you how the minds of virtuous men and women,汝今谛听!当为汝说:善男子、善女人,“who develop the supreme enlightenment mind,发阿耨多罗三藐三菩提心, 第 2 页 共 60 页
    • “should thus abide and be subdued.”应如是住,如是降伏其心。(Subhuti replied:) “Oh yes, World Honored One, I shall be glad to hear (your instruction).”唯然。世尊!愿乐欲闻。大乘正宗分第三THE ORTHODOX DOCTRINE OF THE GREAT VEHICLE, THREEThe Buddha said: “Subhuti,佛告须菩提:“all Bodhisattvas and Mahasattvas should subdue their minds as follows:诸菩萨摩诃萨应如是降伏其心!“All living beings born from eggs, wombs, humidity or by transformation所有一切众生之类:若卵生、若胎生、若湿生、 若化生;“with or without form,若有色、若无色;“either thoughtful or thoughtless,若有想、若无想、“and neither thoughtful nor thoughtless若非有想非无想,“are all led by me to the final nirvana for the extinction of reincarnation我皆令入无余涅槃而灭度之。“Although immeasurable, uncountable and unlimitable numbers of living beings are thus led to (the final nirvana for) theextinction of reincarnation,如是灭度无量无数无边众生, 第 3 页 共 60 页
    • “it is true that not a living being is led there.实无众生得灭度者。“Why so, Subhuti?何以故? 须菩提!“(Because) if a Bodhisattva (still) clings to the false notion (laksana) ofan ego, a personality, a being and a life, he is not ( a true) Bodhisattva.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WONDERFUL PRACTICE IS TO NOT RELY ON ANYTHING, FOUR“Furthermore, Subhuti,复次,须菩提!“a Bodhisattvas mind should not abide anywhere when giving alms;菩萨于法,应无所住,行于布施,“that is to say, he should give without a mind abiding in form,所谓不住色布施,“or he should give without a mind abiding in sound, or in smell, or in taste, or in touch or in things .不住声香味触法布施。“Subhuti thus a Bodhisattva should give alms without a mind abiding in false notions of form (laksana)须菩提!菩萨应如是布施,不住于相。“Why?何以故?“(Because) if a Bodhisattvas mind does not abide in forms. (laksanas) when practicing charity (dana),若菩萨不住相布施,“his merit will be inconceivable and immeasurable. 第 4 页 共 60 页
    • 其福德不可思量。“Subhuti, what do you think? Can you think of and measure the extent of space in the East?”须菩提!于意云何?东方虚空可思量不?“I cannot, World Honored One!不也,世尊!“Subhuti, can you think of and measure (all) the extent of space in the South, West and North, as well as in theintermediate directions, including the zenith and nadir?”须菩提!南西北方四维上下虚空可思量不?“I cannot, World Honoured One!”不也,世尊!“Subhuti, (when) a Bodhisattva practices charity without a mind abiding in forms,须菩提!菩萨无住相布施,“his merit is equally inconceivable and immeasurable.福德亦复如是不可思量。“Subhuti, a Bodhisattvas mind should thus abide as taught.须菩提!菩萨但应如所教住。如理实见分第五GENUINE DISCERNMENT OF THE PRINCIPLE OF SUCHNESS, FIVE“Subhuti, what do you think?须菩提!于意云何?“Can the Tathagata be seen by means of His bodily form?”可以身相见如来不?“No, World Honoured One, the Tathgate cannot be seen by means of His bodily form. 第 5 页 共 60 页
    • 不也,世尊!不可以身相得见如来。“Why?何以故?“Because when the Tathagata speaks of bodily form, it is not (real) form.”如来所说身相,即非身相。The Buddha said to Subhuti:佛告须菩提:“Everything with form is unreal;凡所有相,皆是虚妄。“if all forms are seen as unreal, the Tathagata will be perceived.”若见诸相非相,则见如来。正信希有分第六PROPER FAITH IS RARE, SIXSubhuti said to the Buddha:须菩提白佛言:“World Honored One, will there be living beings who can develop a true beliefin these words, sentences and chapters when they are expounded to them?”世尊!颇有众生,得闻如是言说章句,生实信不?The Buddha said: “Subhuti, do not speak like that.佛告须菩提:莫作是说。“In the last 500 years, before the final passing of the Tathagata,如来灭后,后五百岁,“there will be those who will observe the rules of morality and perform good actions which will result in blessing.有持戒修福者, 第 6 页 共 60 页
    • “These people will be able to develop a faith in these sentences which they will consider as embodying the Truth.于此章句能生信心,以此为实,“You should know that they will not have planted good roots in just one, two, three, four, or five Buddha lands.当知是人不于一佛二佛三四五佛而种善根,“They will have planted them in countless thousands and tens of thousands of Buddha lands.已于无量千万佛所种诸善根,“Upon hearing these sentences, there will arise in them a single thought of pure faith.闻是章句,乃至一念生净信者,“Subhuti, the Tathagata knows and sees all;须菩提!如来悉知悉见,“these living beings will thus acquire immeasurable merits.是诸众生得如是无量福德。“Why?何以故?“(Because) they will have wiped out false notions of an ego, a personality, a being and a life, of Dharma and Not-Dharma.是诸众生无复我相、人相、众生相、寿者相。无法相,亦无非法相。“Why?何以故?“(Because) if their minds grasp form (laksana), they will (still) cling to the notion of an ego, a personality, a being and a life.是诸众生若心取相,即为著我人众生寿者。“If their minds grasp the Dharma, they will (still) cling to the notion of an ego, a personality, a being and a life.若取法相,即著我人众生寿者。“ Why? 第 7 页 共 60 页
    • 何以故?“(Because) if their minds grasp the Not-Dharma, they will (still) cling to the notion of an ego, a personality, a being and alife.若取非法相,即著我人众生寿者,“Therefore, one should not grasp and hold on to the notion of Dharma as well as that of Not-Dharma.是故不应取法,不应取非法。“This is why,以是义故,“the Tathagata always said:如来常说:“‘Ye Bhiksus, should know that the Dharma I expound is likened to a raft.’汝等比丘,知我说法,如筏喻者,“Even the Dharma should be cast aside; how much more so the Not-Dharma?法尚应舍,何况非法。无得无说分第七NOTHING ATTAINED, NOTHING SPOKEN, SEVEN“Subhuti, what do you think?须菩提!于意云何?“Has the Tathagata(in fact) obtained Supreme Enlightenment (Anubodhi)?如来得阿耨多罗三藐三菩提耶?“Does the Tathagata (in fact) expound the Dharma?”如来有所说法耶?Subhuti replied: 第 8 页 共 60 页
    • 须菩提言:“As I understand the meaning of the Buddhas teaching,如我解佛所说义,“there is no fixed Dharma called Supreme Enlightenment and there is also nofixed Dharma the Tathagata can expound.无有定法名阿耨多罗三藐三菩提,亦无有定法,如来可说。“Why?何以故?“(Because) the Dharma the Tathagata expounds cannot be clung to and cannot be expressed (in words); it is neitherDharma nor Not-Dharma.如来所说法,皆不可取、不可说、非法、非非法。“Why is this?所以者何?“All Bhadras and Aryas differ on account of the Eternal Asamskrta Dharma.”一切贤圣,皆以无为法而有差别。依法出生分第八THEY ARISE FROM DHARMA, EIGHT“Subhuti, what do you think?须菩提!于意云何?“If someone filled the Universe with the seven treasures and gave them all as alms, would his merit be great?”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 replied: “Very great, World Honoured One.须菩提言:甚多,世尊!“Why? 第 9 页 共 60 页
    • 何以故?“Because this merit is not the nature of merit, the Tathagata says it is great.”是福德即非福德性,是故如来说福德多。“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).若复有人,于此经中受持,乃至四句偈等,为他人说,其福胜彼。“Why?何以故?“ (Because), Subhuti, all Buddhas and their Supreme-Enlightenment-Dharma originate from this sutra.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。“Subhuti, the so-called Buddhas and Dharmas are not real Buddhas and Dharmas.须菩提!所谓佛、法者,即非佛、法。一相无相分第九THE ONE APPEARANCE IS BEYOND APPEARANCES, NINE“Subhuti, what do you think?须菩提!于意云何?“Can one who has entered the stream (srota-apanna) have this thought (in his mind): I have obtained the fruit of enteringthe stream?”须陀洹能作是念:“我得须陀洹果”不?Subhuti replied: “No, World Honoured One.须菩提言:不也,世尊!“Why?何以故?“Because srota-apanna means entering the stream, 第 10 页 共 60 页
    • 须陀洹名为入流,“but actually there is no entry into either form, sound, smell, taste, touch or dharma.而无所入,不入色声香味触法,“Therefore, he is called srota-apanna.”是名须陀洹。“Subhuti, what do you think?须菩提!于意云何?“Can a Sakrdagamin have this thought (in his mind): I have obtained the fruit of a Sakrdagamin?”斯陀含能作是念:“我得斯陀含果”不?Subhuti replied: No, World Honored One.须菩提言:‘不也,世尊!“Why?何以故?“Because Sakrdagamin means 刼 nce more to come,斯陀含名一往来,“but actually there is neither coming nor going.而实无往来,“Therefore, he is called a Sakrdagamin.”是名斯陀含。“Subhuti, what do you think?须菩提!于意云何?“Can an Anagamin have this thought (in his mind): I have obtained the fruit of an Anagamin?”阿那含能作是念:“我得阿那含果”不? 第 11 页 共 60 页
    • Subhuti replied: “No, World Honoured One.须菩提言:不也,世尊!“Why?何以故?“Because Anagamin means ‘no-coming’ but actually there is no such a thing as no-coming.阿那含名为不来,而实无不来,“Therefore, he is called an Anagamin.”是故名阿那含。“Subhuti, what do you think?须菩提!于意云何?“Can an Arhat have this thought (in his mind): I have obtained the enlightenment of an Arhat?”阿罗汉能作是念:“我得阿罗汉道”不?Subhuti replied: “No, World Honoured One.须菩提言:‘不也,世尊!“Why?何以故?“Because there is no Dharma which is called Arhatship.实无有法名阿罗汉。“World Honoured One,世尊!“if an Arhat thinks ‘I have obtained the enlightenment of an Arhat’,若阿罗汉作是念:“我得阿罗汉道”,“he will still grasp and hold on to the notion of an ego, a personality, a being and a life. 第 12 页 共 60 页
    • 即为著我人众生寿者。“World Honored One,世尊!“the Buddha has declared that I have obtained the Passionless Samadhi and that I surpass all men. I am, therefore, thehighest passionless Arhat.佛说我得无诤三昧,人中最为第一,是第一离欲阿罗汉。“World Honored One, I do not think ‘I am a passionless Arhat, for,世尊,我不作是念:“我是离欲阿罗汉”。“World Honored One, if I had thought ‘I have attained Arhatship’,世尊!我若作是念:“我得阿罗汉道”,“the World Honored One would not have said: ‘Subhuti takes delight in- the calm and quiet, free from temptation anddistress.世尊则不说须菩提是乐阿兰那行者!“The fact that Subhuti does not act (mentally) is called the calm and quiet in which Subhuti takes delight.”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ADORNING PURE LANDS, TENThe Buddha said to Subhuti:佛告须菩提:“What do you think.?于意云何?“Did the Tathagata obtain anything from: he Dharma, when in the past He was with Dipamkara Buddha?”如来昔在燃灯佛所,于法有所得不?“No, World Honoured One. 第 13 页 共 60 页
    • 不也,世尊!“When the Tathagata was with Dipamkara, He did not obtain anything from the Dharma.”如来在燃灯佛所,于法实无所得。“Subhuti, what do you think?菩提!于意云何?“Do Bodhisattvas adorn Buddha lands (by their moral actions)?”须菩萨庄严佛土不?“No. World Honoured One.不也,世尊!“Why?何以故?“Because this is not real adornment; it is (merely) called the adornment of Buddha lands.”庄严佛土者,则(即)非庄严,是名庄严。“Subhuti, this is why all Bodhisattvas and Mahasattvas should thus develop a pure and clean mind which should not abidein form, sound, smell, taste, touch and dharma.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,“They should develop a mind which does not abide in anything.应无所住而生其心。“Subhuti, supposing a man has a body as great as mount Sumeru,须菩提!譬如有人,身如须弥山王,“what do you think?于意云何?“Would such a body be great?”是身为大不? 第 14 页 共 60 页
    • Subhuti replied: “Very great, World Honored One.须菩提言:甚大,世尊!Why? 何以故?“Because the Buddha says it is not the real body but is (merely) called agreat body.”佛说非身,是名大身。无为福胜分第十一THE SUPREMACY OF UNCONDITIONED BLESSINGS, ELEVEN“Subhuti, if there were as many rivers like the Ganges as there are grains of sand in the Ganges,须菩提!如恒河中所有沙数,如是沙等恒河,“would the total of grains of sand in all these rivers be very great?”于意云何?是诸恒河沙宁为多不?Subhuti replied: “Very great, World Honored One!”须菩提言:甚多,世尊!“These rivers would be innumerable; how much more so would be their sand-grains.但诸恒河尚多无数,何况其沙!“Subhuti, I now tell you truly.须菩提!我今实言告汝:“If a virtuous man or woman filled a number of universes, as great as thenumber of sand-grains in all these rivers, with the seven treasures, and gave them all away in alms (dana),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,“would his or her merit be great?”得福多不?Subhuti replied: “Very great, World Honoured One!” 第 15 页 共 60 页
    • 须菩提言:甚多,世尊!The Buddha said to Subhuti:佛告须菩提:“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.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REVERING THE PROPER TEACHING, TWELVE“Furthermore, Subhuti,复次,须菩提!“wheresoever this sutra or even one of its four-line stanzas is expounded,随说是经,乃至四句偈等,“you should know that all devas, men and asuras should make their offerings there as if the place was a Buddha stupa ora Buddha temple.当知此处,一切世间、天、人、阿修罗,皆应供养,如佛塔庙,“How much more so if someone is able to receive, hold (in mind), read and recite the whole sutra!何况有人尽能受持读诵。“Subhuti, you should know that such a person will achieve the highest and rarest Dharma.须菩提!当知是人成就最上第一希有之法,“Wheresoever this sutra may be found the Buddha and His respected disciples will be there also.”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ACCEPTING AND UPHOLDING THE DHARMA OF "THUSNESS", THIRTEENSubhuti then asked the Buddha: 第 16 页 共 60 页
    • 尔时,须菩提白佛言:“World Honoured One, what name should be given to this sutra and how should we receive and hold it (in mind)?”世尊!当何名此经?我等云何奉持?The Buddha said:佛告须菩提:“This sutra should be called ‘The Diamond prajna-paramita’ under which name you should receive and hold it.是经名为《金刚般若波罗蜜》,以是名字,汝当奉持。“Why? Because, Subhuti,所以者何?须菩提!“the Prajna- paramita as expounded by the Buddha, is not Prajna- paramita but is (merely) so called.佛说般若波罗蜜,则非般若波罗蜜。是名般若波罗蜜。“Subhuti, what do you think Does the Tathagata expound the Dharma?”须菩提!于意云何?如来有所说法不?Subhuti said: “World Honoured One, the Tathagata does not expound anything.”须菩提白佛言:世尊!如来无所说。“Subhuti, what do you think? Are there many particles of dust in the universe?”须菩提!于意云何?三千大千世界所有微尘是为多不?Subhuti replied: “Many, World Honoured One!”须菩提言:甚多,世尊!“Subhuti, the Tathagata says these particles of dust are not (real), (but) are (merely) called particles of dust.须菩提!诸微尘,如来说非微尘,是名微尘。“The Tathagata says the universe is not (real), but it is (merely) called the universe.如来说:世界,非世界,是名世界。 第 17 页 共 60 页
    • “Subhuti, what do you think? Can the Tathagata be perceived by means of His thirty-two physical characteristics( laksanas )?”须菩提!于意云何?可以三十二相见如来不?“No, World Honoured One. The Tathagata cannot be perceived by them.不也,世尊!不可以三十二相得见如来。“Why? Because the Tathagata says they are not real but are (merely) calledthe thirty-two physical characteristics.”何以故?如来说:三十二相,即是非相,是名三十二相。“Subhuti, if on the one hand, a virtuous man or woman, in giving alms (dana), sacrifices as many lives as there aresand-grains in the Ganges, and on the other hand,须菩提!若有善男子、善女人,以恒河沙等身命布施;“someone receives and holds (in mind) even a four-line stanza of this sutra, and expounds it to other, the merit resultingfrom the latter will be greater.”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LEAVING APPEARANCES AND STILL CESSATION, FOURTEENAt that time, after listening to this sutra, Subhuti had understood its profound meaning and was moved to tears.尔时,须菩提闻说是经,深解义趣,涕泪悲泣,He said to the Buddha: “How rare, O World Honored One!而白佛言:希有,世尊!“The Buddha has expounded such a very profound sutra.佛说如是甚深经典,“Since I have acquired the wisdom eye, I have not heard of such a sutra.我从昔来所得慧眼,未曾得闻如是之经。“World Honored One, if someone after listening to this sutra believes that 第 18 页 共 60 页
    • his mind is clean and pure, he will realise reality.世尊!若复有人得闻是经,信心清净,则生实相,“We should know that such a person will achieve the highest and rarest merit.当知是人,成就第一希有功德。“World Honored One, this Reality is not Reality but the Tathagata calls itReality.世尊!是实相者,则是非相,是故如来说名实相。“World Honored One, as I now listen to this sutra I have no difficulty inbelieving, understanding, receiving and holding it,世尊!我今得闻如是经典,信解受持不足为难,“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.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。“Why? Because he will no longer (think in terms of) an ego, a personality, a being and a life.何以故?此人无我相、人相、众生相、寿者相。“Why? Because the forms of an ego, a personality, a being and a life are not forms.所以者何?我相即是非相,人相、众生相、寿者相即是非相。“Why? Because when he has rejected all forms he is called a Buddha.”何以故?离一切诸相,则(即)名诸佛。The Buddha said: “Just so! Subhuti, just so!佛告须菩提:如是!如是!“If on the one hand, there be a man who listens to this sutra and is not filled with alarm, fear, or dread,若复有人,得闻是经,不惊、不怖、不畏,“you should know that such a person is most rare.当知是人甚为希有。 第 19 页 共 60 页
    • “Why? Because, Subhuti,何以故?须菩提!“as the Tathagata says,如来说:“the first perfection ( paramita) is not so (but) is (merely) called the first perfection (paramita.)第一波罗蜜,非第一波罗蜜,是名第一波罗蜜。“Subhuti, the Tathagata speaks of the Perfection of Patience (ksanti paramita) which is not but is called the Perfection ofPatience.须菩提!忍辱波罗蜜,如来说非忍辱波罗蜜。是名忍辱波罗蜜。“Why? Because, Subhuti,何以故?须菩提!“in (a) past (life) when my body was mutilated by Kaliraja,如我昔为歌利王割截身体,“I had at that time no notion of an ego, a personality, a being and a life.我于尔时,无我相、无人相、无众生相、无寿者相。“Why? Because, in the past, when my body was dismembered, if I (still) held the conception of an ego, a personality, abeing and a life,何以故?我于往昔节节支解时,若有我相、人相、众生相、寿者相,“I would have been stirred by feelings of anger and hatred.应生嗔恨。“Subhuti, I also remember that in the past, during my former five hundred lives, I was a Ksantyrsi and held no conceptionof an ego, a personality, abeing and a life.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。“Therefore, Subhuti, Bodhisattvas should forsake all conceptions of form and resolve to develop the Supreme 第 20 页 共 60 页
    • Enlightenment Mind (Anuttara-samyaksam-bodhi).是故须菩提!菩萨应离一切相,发阿耨多罗三藐三菩提心,“Their minds should not abide in form, sound, smell, taste, touch and dharma. Their minds should abide nowhere.不应住色生心,不应住声香味触法生心,应生无所住心。“If minds abide somewhere, it will be in falsehood.若心有住,则为非住。“This is why the Buddha says that Bodhisattvas minds should not abide in form when practising charity (dana).是故佛说:菩萨心不应住色布施。“Subhuti, all Bodhisattvas should thus make offerings for the welfare of all living beings.须菩提!菩萨为利益一切众生故,应如是布施。“The Tathagata speaks of forms which are not forms and of living beings who are not living beings.如来说:一切诸相,即是非相。又说:一切众生,则非众生。“Subhuti, the Tathagatas words are true and correspond to reality. They are ultimate words, neither deceitful norheterodox.须菩提!如来是真语者、实语者、如语者、不诳语者、不异语者。“Subhuti, the Dharma the Tathagata has obtained is neither real nor unreal.须菩提!如来所得法,此法无实无虚。“Subhuti, if a Bodhisattva practises charity ( dana ) with a mind abiding in things (dharma), he is like a man entering thedarkness where he cannot see anything;须菩提!若菩萨心住于法而行布施,如人入暗,则(即)无所见;“(but) if a Bodhisattva practises dana with a mind not abiding in dharma, he is like a man with open eyes, who can seeeverything in the sunshine.若菩萨心不住法而行布施,如人有目,日光明照,见种种色。“Subhuti, in future ages,须菩提!当来之世, 第 21 页 共 60 页
    • “if a virtuous man or woman is able to receive, hold (in mind), read andrecite this sutra,若有善男子、善女人,能于此经受持读诵,“the Tathagata, by means of His Buddha Wisdom, will know and see clearly that such a person will achieve immeasurableand unlimitable merits.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THE MERIT AND VIRTUE GAINED FROM UPHOLDING THIS SUTRA, FIFTEEN“Subhuti, if (on the one hand) a virtuous man or woman sacrifices in the practice of charity (dana), as many lives as thesand-grains of the Ganges in the morning, at midday and again in the evening, and continues so doing throughoutnumberless aeons;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;“and if (on the other hand) a person after listening to this sutra believes in his own mind without (further) contradiction, thelatters merit will surpass that of the former.若复有人,闻此经典,信心不逆,其福胜彼,“How much more so if this sutra is written, received, held, read, recited and expounded to others!何况书写、受持、读诵、为人解说。“Subhuti, to sum up, the merits resulting from this sutra are inconceivable, inestimable and without limit.须菩提!以要言之,是经有不可思议、不可称量、无边功德。“The Tathagata expounds it to those initiated into the Mahayana and the Supreme Yana.如来为发大乘者说,为发最上乘者说。“If they are able to receive, hold (in mind), read and recite it and expound it widely to others,若有人能受持读诵,广为人说,“the Tathagata will know and will see that they will achieve inexpressible and inconceivable merits that are withoutmeasure or limit. 第 22 页 共 60 页
    • 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,“They will bear (responsibility for) the Tathagatas Supreme Enlightenment (Anuttara-samyak-sambodhi.)如是人等,则(即)为荷担如来阿耨多罗三藐三菩提。“Why? Because, Subhuti,何以故?须菩提!“those who take delight in the Hinayana and hold the view of an ego, a personality, a being and a life,若乐小法者,著我见、人见、众生见、寿者见,“cannot listen to, receive, hold (in mind), read and recite this sutra and explain it to others.则(即)于此经,不能听受读诵、为人解说。“Subhuti, wheresoever this sutra may be found,须菩提!在在处处,若有此经,“all worlds of devas, men and asuras should make offerings,一切世间、天、人、阿修罗,所应供养;“for you should know that such a place is just a stupa which should be revered, worshipped and circumambulated, withofferings of flowers and incense.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KARMIC OBSTRUCTIONS CAN BE PURIFIED, SIXTEEN“Furthermore, Subhuti,复次 ,须菩提!“if a virtuous man or woman receives, holds (in mind), reads and recites this sutra and is despised by others,若善男子、善女人,受持读诵此经,“this person who is bound to suffer from evil destinies in retribution for his past sins, and whose karmic Sins are noweradicated by the others contempt, will attain Supreme Enlightenment (Anuttarasamyak-sambodhi). 第 23 页 共 60 页
    • 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。“Subhuti,须菩提!“I remember that in the past countless aeons before the advent of Dipamkara Buddha,我念过去无量阿僧祇劫,于燃灯佛前,“I met 84,000 milliards of Buddhas to whom I made offerings and whom I served faultlessly.得值八百四千万亿那由他诸佛,悉皆供养承事,无空过者;“Now if in the last period (of 500 years) in the Buddha kalpa someone is able to receive, hold (in mind), read and recite thissutra,若复有人,于后末世,能受持读诵此经,“his merits will far exceed mine which resulted from my offerings made to Buddhas,所得功德,于我所供养诸佛功德,“for mine cannot be reckoned as one hundredth, one thousandth, one ten thousandth or one hundred thousandth partthereof; in fact no computation or comparison is possible.百分不及一,千万亿分、乃至算数譬喻所不能及。“Subhuti,须菩提!“in the last period of the Buddha kalpa, if a virtuous man or woman is able to receive, hold (in mind), read and recite thissutra,若善男子、善女人,于后末世,有受持读诵此经,“my full statement of this persons merits will create derangement, doubt and disbelief in the minds of all listeners.所得功德,我若具说者,或有人闻,心则狂乱,狐疑不信。“Subhuti,须菩提!“you should know that as the meaning of this sutra is inconceivable, so is the fruit of its reward.” 第 24 页 共 60 页
    • 当知是经义不可思议,果报亦不可思议。究竟无我分第十七ULTIMATELY THERE IS NO SELF, SEVENTEENAt the time, Subhuti asked the Buddha:尔时,须菩提白佛言:“World Honoured One, if a virtuous man or woman is determined to develop the Supreme Enlightened Mind,世尊!善男子、善女人,发阿耨多罗三藐三菩提心,“how should his or her mind abide and how should it be subdued?”云何应住?云何降伏其心?The Buddha said to Subhuti:佛告须菩提:“A virtuous man or woman who is determined to develop the Supreme Enlightened Mind,善男子、善女人,发阿耨多罗三藐三菩提心者,“should thus develop it:当生如是心,“I have to lead all living beings to put a stop to (reincarnation) and escape (suffering),我应灭度一切众生。“and when they have been so led, not one of them in fact stops (reincarnating) or escapes suffering.灭度一切众生已,而无有一众生实灭度者。“Why?何以故?“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. 第 25 页 共 60 页
    • 须菩提, 若菩萨有我相、人相、众生相、寿者相,则(即)非菩萨。“Why?所以者何?“Because, Subhuti, there is not really a Dharma which can develop the Supreme-Enlightenment-Mind.须菩提!实无有法。发阿耨多罗三藐三菩提心者。“Subhuti, what do you think?须菩提!于意云何?“When the Tathagata was with Dipamkara Buddha, did He have any Dharma by means of which He attained SupremeEnlightenment (Anuttara-samyak-sambodhi)?”如来于燃灯佛所,有法得阿耨多罗三藐三菩提不?“No, World Honoured One.不也,世尊!“As I understand the meaning of the Buddhas teaching,如我解佛所说义,“when He was with Dipamkara Buddha,佛于燃灯佛所,“He had no Dharma by means of which He attained ‘Supreme Enlightenment’”.无有法得阿耨多罗三藐三菩提。The Buddha said: “Just so! Subhuti, just so!佛言:如是,如是。须菩提!“There was really no Dharma by means of which the Tathagata attained SupremeEnlightenment.实无有法如来得阿耨多罗三藐三菩提。“Subhuti, if there had been, 第 26 页 共 60 页
    • 须菩提!若有法如来得阿耨多罗三藐三菩提,“Dipamkara Buddha would not have predicted:燃灯佛则(即)不与我授记:“In your next life, you will be a Buddha named Sakyamuni".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。”“Why is it? Because ‘Tathagata’ means the suchness of all Dharmas.何以故?如来者,即诸法如义。“If someone still says: ‘The Tathagata obtained Supreme Enlightenment,’若有人言:如来得阿耨多罗三藐三菩提。“(I tell you,) Subhuti, there is no Dharma by means of which the Buddha did so,须菩提!实无有法,佛得阿耨多罗三藐三菩提。“(because), Subhuti, that Enlightenment was by itself neither real nor unreal.须菩提!如来所得阿耨多罗三藐三菩提,于是中无实无虚。“This is why the Tathagata says that all Dharmas are Buddhas Dharmas.是故如来说:一切法皆是佛法。“Subhuti, these so-called Dharmas are not, but are (expediently), called all Dharmas.须菩提!所言一切法者,即非一切法,是故名一切法。“Subhuti, supposing there is a man whose body is great.”须菩提!譬如人身长大。Subhuti said: “World Honoured One, the great body of which the Tathagata speaks is not great, but is (expediently) calleda great body.”须菩提言:世尊!如来说:人身长大,则为非大身,是名大身。“Subhuti, in like manner, if a Bodhisattva says: ‘I should lead uncountable living beings to put a stop to (reincarnation) andescape (from suffering)’, he cannot be called a Bodhisattva. 第 27 页 共 60 页
    • 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。“Why?何以故?“Because there is really no dharma called the Bodhisattva (stage).须菩提!实无有法名为菩萨。“Therefore, the Buddha says:是故佛说:“Of all dharmas, there is not a single one which possesses an ego, apersonality, a being and a life.一切法无我、无人、无众生、无寿者。“Subhuti, if a Bodhisattva says: ‘I should adorn Buddha lands’, he cannot be called a Bodhisattva.须菩提!若菩萨作是言:“我当庄严佛土”,是不名菩萨。“Why?何以故?“Because when the Tathagata speaks of such adornment it is not, but is (expediently), called adornment.如来说:庄严佛土者,即非庄严,是名庄严。“Subhuti,须菩提!“if a Bodhisattva is thoroughly versed in (the doctrine of) the unreality of ego and of things (dharma), the Tathagata will callhim a true Bodhisattva.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CONTEMPLATING THE ONENESS OF EVERYTHING, EIGHTEEN“Subhuti, what do you think.? Does the Tathagata possess human eyes?” 第 28 页 共 60 页
    • 须菩提!于意云何?如来有肉眼不?“Yes, World Honoured One, the Tathagata possesses human eyes.”如是,世尊!如来有肉眼。“Subhuti, what do you think? Does the Tathagata possess deva eye?”须菩提!于意云何?如来有天眼不?“Yes, World Honoured One, the Tathagata possesses deva eyes.”如是,世尊!如来有天眼。“Subhuti, what do you think? Does the Tathagata possess wisdom eyes?”须菩提!于意云何?如来有慧眼不?“Yes, World Honoured One, the Tathagata possesses wisdom eyes.”如是,世尊!如来有慧眼。“Subhuti, what do you think? Does the Tathagata possess Dharma eyes?”须菩提!于意云何?如来有法眼不?“Yes, World Honoured One. The Tathagata possess Dharma eyes.”如是,世尊!如来有法眼。“Subhuti, What do you think? Does the Tathagata possess Buddha eyes?”须菩提!于意云何?如来有佛眼不?“Yes, World Honoured One, the Tathagata possesses Buddha eyes.”如是,世尊!如来有佛眼。“Subhuti, what do you think? Does the Tathagata say that the sand-grains inthe Ganges are sand-grains?”须菩提!于意云何?恒河中所有沙,佛说是沙不?“Yes, World Honoured One, the Tathagata says they are sand-grains.” 第 29 页 共 60 页
    • 如是,世尊!如来说是沙。“Subhuti, what do you think? If there were as many Ganges rivers as sand-grains in the Ganges, and if there were asmany Buddha realms as sandgrainsof all these Ganges rivers, would there be many world systems?”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?“Many, World Honoured One!”甚多,世尊!“The Buddha said the living beings in all these world systems have many different minds which are all known to theTathagata.佛告须菩提:尔所国土中,所有众生,若干种心,如来悉知。“Why?何以故“Because the minds the Tathagata speaks of are not minds, but are(expediently) called minds.如来说:诸心皆为非心,是名为心。“And why?所以者何?“Because, Subhuti, neither the past, the present nor the future mind can be found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UNDERSTANDING AND TRANSFORMING THE DHARMA REALM, NINETEEN“Subhuti, what do you think.?须菩提!于意云何?“If someone filled the universe with the seven treasures and gave all away in his practice of dana,若有人满三千大千世界七宝以用布施, 第 30 页 共 60 页
    • “would this (good) cause enable the giver to gain a great merit?”是人以是因缘,得福多不?“Yes, World Honoured One, because of this (good) cause the giver would gain a great merit.”如是,世尊!此人以是因缘,得福甚多。“Subhuti, if the merit was real, the Tathagata would not say it was great.须菩提,若福德有实,如来不说得福德多;“He says so because there is no merit.以福德无故,如来说得福德多。离色离相分第二十LEAVING BOTH FORM AND APPEARANCES, TWENTY“Subhuti, what do you think? Can the Buddha be perceived by His completely perfect physical body (rupa-kaya)?”须菩提!于意云何?佛可以具足色身见不?“No, World Honoured One,不也,世尊!“the Tathagata should not be so perceived.如来不应以具足色身见。“Why?何以故?“Because the Buddha says the completely perfect rupa-kaya is not, but is called the completely perfect rupakaya.”如来说:具足色身,即非具足色身,是名具足色身。“Subhuti, what do you think?须菩提!于意云何?“Can the Tathagata be perceived by His completely perfect forms?” 第 31 页 共 60 页
    • 如来可以具足诸相见不?“No, World Honoured One,不也,世尊!“the Tathagata should not be so perceived,如来不应以具足诸相见。“because the Tathagata says the completely perfect forms are not, but arecalled completely perfect forms.”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WHAT IS SPOKEN IS NOT SPOKEN, TWENTY-ONE“Subhuti, do not say that the Tathagata thinks:须菩提!汝勿谓如来作是念:“‘I must expound the Dharma.’“我当有所说法。”“Do not have such a thought.莫作是念,“Why?何以故?“Because if someone says so, he will really slander the Buddha and be unable to understand my teaching.若人言:如来有所说法,即为谤佛,不能解我所说故。“Subhuti, when (the Tathagata) expounds the Dharma, there is really no Dharma to teach: but this is (expediently) calledteaching the Dharma.”须菩提!说法者,无法可说,是名说法。Then the wise Subhuti said to the Buddha: 第 32 页 共 60 页
    • 尔时,慧命须菩提白佛言:“World Honoured One, will there be in future ages living beings who willbelieve this Dharma when they hear it?”世尊!颇有众生,于未来世,闻说是法,生信心不?The Buddha said:佛言:“Subhuti, the living beings (you just mentioned) are neither living nor not living beings.须菩提!彼非众生,非不众生。“Why?何以故?“Because, Subhuti, the Tathagata says these living beings are not (really), but they are (expediently), called living beings.”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NO DHARMA CAN BE OBTAINED, TWENTY-TWOSubhuti said to the Buddha:须菩提白佛言:“World Honored One,世尊!“does your (own) attainment of Supreme Enlightenment (Anuttara-samyak-sambodhi) mean that you have not gained anything whatsoever?”佛得阿耨多罗三藐三菩提,为无所得耶?The Buddha replied: “Just so, Subhuti, just so,如是,如是。须菩提!“I have not gained even the least Dharma from Supreme enlightenment, 第 33 页 共 60 页
    • 我于阿耨多罗三藐三菩提乃至无有少法可得,“and this is called Supreme Enlightenment.是名阿耨多罗三藐三菩提。净心行善分第二十三A PURE MIND DOES WHOLESOME DEEDS, TWENTY-THREE“Furthermore, Subhuti,复次,须菩提!“this Dharma is universal and impartial;是法平等,无有高下,“wherefore it is called Supreme Enlightenment.是名阿耨多罗三藐三菩提;“The practice of all good virtues (Dharmas), free from attachment to an ego,a personality, a being and a life,以无我、无人、无众生、无寿者,修一切善法,“will result in the attainment of Supreme Enlightenment.则(即)得阿耨多罗三藐三菩提。“Subhuti, the so-called good virtues (Dharmas),须菩提!所言善法者,“the Tathagata says, are not good, but are (expediently) called good virtues.如来说非善法,是名善法。福智无比分第二十四BLESSINGS AND WISDOM BEYOND COMPARE, TWENTY-FOUR“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 第 34 页 共 60 页
    • great as all the Mounts Sumeru in the Universe put together,须菩提!若三千大千世界中所有诸须弥山王,如是等七宝聚,“and (on the other hand) another man receives, holds (in mind) reads and recites even a four-line stanza of thisPrajna-paramita Sutra, and expounds it to others,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,“the merit resulting from the formers dana will not be worth one-hundredth, one-thousandth, one-ten-thousandth andone-hundred thousandth part of that obtained by the latter, as no conceivable comparison can be made between the two.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TRANSFORMING WITHOUT THERE BEING ANYONE TRANSFORMED, TWENTY-FIVE“Subhuti, what do you think?须菩提!于意云何?“You should not say the Tathagata has this thought (in His mind):汝等勿谓如来作是念:“‘I should liberate living beings.’我当度众生。“Subhuti, you should not think so.须菩提!莫作是念。“Why?何以故?“Because there are really no living beings whom the Tathagata can liberate.实无有众生如来度者,“If there were,若有众生如来度者, 第 35 页 共 60 页
    • “the Tathagata would hold (the concept of) an ego, a personality, a being and a life.如来则有我人众生寿者。“Subhuti,须菩提!“(when) the Tathagata speaks of an ego, there is in reality no ego, althoughcommon men think so.如来说:“有我者,则非有我,而凡夫之人以为有我。“Subhuti, the Tathagata says common men are not, but are (expediently) called, common men.须菩提!凡夫者,如来说则非凡夫。法身非相分第二十六THE DHARMA BODY IS NOT APPEARANCES, TWENTY-SIX“Subhuti, what do you think?须菩提!于意云何?“Can the Tathagata be recognised by His thirty-two physical characteristics?”可以三十二相观如来不?Subhuti replied: “Yes, yes, He can.”须菩提言:‘如是!如是!以三十二相观如来。’The Buddha said:佛言:“Subhuti, if the Tathagata can be recognised by His thirty-two physicalcharacteristics,须菩提!若以三十二相观如来者,“a world ruler (cakravarti) would be the Tathagata.”转轮圣王则(即)是如来。’ 第 36 页 共 60 页
    • Subhuti said to the Buddha:须菩提白佛言:“World Honoured One, as I understand your teaching,世尊!如我解佛所说义,“the Tathagata cannot be recognized by His thirty-two physical characteristics.”不应以三十二相观如来。Thereupon, the World Honoured One recited the following gatha:尔时,世尊而说偈言:“He who sees me by outward appearance (And) seeks me in sound,若以色见我 以音声求我“Treads the heterodox path (And) cannot perceive the Tathagata.是人行邪道 不能见如来无断无灭分第二十七NOT DESTROYED NOR ANNIHILATED, TWENTY-SEVEN“Subhuti, if you have ( in your mind) this thought:须菩提!汝若作是念:“‘The Tathagata does not rely on His possession of characteristics to obtain supreme Enlightenment,’如来不以具足相故,得阿耨多罗三藐三菩提。“Subhuti, banish that thought.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 think it while developing the Perfect Enlightenment Mind,须菩提!汝若作是念,发阿耨多罗三藐三菩提心者,“you will advocate the annihilation of all Dharmas. 第 37 页 共 60 页
    • 说诸法断灭。“Do not have such a thought.莫作是念!“Why?何以故?“Because one who develops the Supreme Enlightenment Mind,发阿耨多罗三藐三菩提心者,“does not advocate the annihilation (of things).于法不说断灭相。不受不贪分第二十八NO GREED AND NOTHING ACQUIRED, TWENTY EIGHT“Subhuti, if (on the one hand) a Bodhisattva gave in his practice of dana, all the seven treasures in quantities sufficient tofill worlds as many as sand-grains in the Ganges,须菩提!若菩萨以满恒河沙等世界七宝,持用布施;“and (on the other hand) another man comprehended that all dharmas were egoless and thereby achieved perfection ofpatience (ksanti),若复有人知一切法无我,得成于忍,“the latters merit would surpass that of the former.此菩萨胜前菩萨所得功德。“Why?何以故“Because, Subhuti, all Bodhisattvas do not receive reward for their merits.”须菩提!以诸菩萨不受福德故。Subhuti asked the Buddha: “World Honored One, why do Bodhisattvas not receive reward for their merits?” 第 38 页 共 60 页
    • 须菩提白佛言:世尊!云何菩萨不受福德?“Subhuti, Bodhisattvas should have no longing and no attachment when they practise meritorious virtues;须菩提!菩萨所作福德,不应贪著,“therefore, they do not receive a reward.是故说不受福德。威仪寂静分第二十九THE QUIESCENCE OF HIS AWESOME DEMEANOR, TWENTY-NINE“Subhuti, if someone says the Tathagata comes or goes, sits or lies, he does not understand what I mean.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。“Why? Because the Tathagata has neither whence (to come) nor whither (to go);何以故?如来者,无所从来,亦无所去,“therefore, He is called the Tathagata.故名如来。一合理相分第三十THE PRINCIPLE OF A UNITY OF APPEARANCES, THIRTY“Subhuti. what do you think? If a virtuous man or woman reduced to dust all the worlds in the Universe, would thoseparticles of dust many?”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 replied: “Many, World Honored One.甚多,世尊!“Why?何以故?“Because if they really existed, the Buddha would not say they were particles of dust. 第 39 页 共 60 页
    • 若是微尘众实有者,佛则(即)不说是微尘众,“And why?所以者何?“Because when the Buddha speaks of particles of dust, they are not, but are (expediently) called, particles of dust.佛说:微尘众即非微尘众,是名微尘众。“World Honoured One,世尊!“when the Tathagata speaks of worlds, they are not,,but are (expediently) called, worlds.如来所说三千大千世界,则(即)非世界,是名世界。“Why?何以故?“Because if they really exist, they are just agglomerations.若世界实有者 ,则(即)是一合相。“The Tathagata speaks of agglomerations which are not, but are (expediently) called, agglomerations.”如来说:一合相,则(即)非一合相,是名一合相。“Subhuti, that which is called an agglomeration cannot be spoken of, but the vulgar man has longing for and attachment tothis thing.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KNOWLEDGE AND VIEWS ARE NOT PRODUCED, THIRTY-ONE“Subhuti, what do you think? If someone says: ‘The Buddha speaks of the view of an ego, a personality, a being and a life,须菩提!若人言:佛说我见、人见、众生见、寿者见。“Subhuti, does that person understand what I mean?"须菩提!于意云何?是人解我所说义不? 第 40 页 共 60 页
    • “No, World Honoured one, that person does not understand.不也,世尊!是人不解如来所说义。“Why?何以故?“Because (when) the Tathagata speaks of the view of an ego, a Personality, a being and a life,世尊说:我见、人见、众生见、寿者见,“it is not really, (but) is (expediently) called the view of an ego, a personality a being and a life.”即非我见、人见、众生见、寿者见,是名我见、人见、众生见、寿者见。“Subhuti, he who develops the Supreme Enlightenment Mind,须菩提!发阿耨多罗三藐三菩提心者,“should thus know, see, believe and comprehend (all things); he should not set up the perception of things(dharma-laksana) in his mind.于一切法,应如是知,如是见,如是信解,不生法相。“Subhuti, the so-called form of things (dharma-laksana),须菩提!所言法相者,“the Tathagata says is not, but is, (expediently) called the form of things.如来说即非法相,是名法相。应化非真分第三十二RESPONSES AND TRANSFORMATIONS ARE UNREAL, THIRTY-TWO“Subhuti, if on the one hand, someone gave away in alms (dana) the seven treasures inquantities sufficient to fill all theworlds in uncount-able aeons,须菩提!若有人以满无量阿僧祇世界七宝持用布施,“and if on the other hand, a virtuous man or woman developed the Bodhi-mind,若有善男子、善女人,发菩萨心者, 第 41 页 共 60 页
    • “and received, held (in mind), read and recited even a four-line stanza of this sutra and expounded it to others,持于此经,乃至四句偈等,受持读诵,为人演说,“the latters merit would surpass that of the former.其福胜彼。“In what manner should it be taught to others? By teaching it without attachment to form with the immutability of theabsolute.云何为人演说,不取于相,如如不动。“Why is it?何以故?“Because: All phenomena are like a dream, an illusion, a bubble and a shadow, Like dew and lightning. Thus should youmeditate upon them.”一切有为法 如梦幻泡影 如露亦如电 应作如是观When the Buddha had finished expounding this sutra,佛说是经已,the elder Subhuti, together with bhiksus, bhiksunis, upasakas, upasikas,长老须菩提及诸比丘、比丘尼、优婆塞、优婆夷、and all the worlds of devas, men and asuras who had listened to His teaching, were filled with joy and believed receivedand observed it.一切世间、天、人、阿修罗,闻佛所说,皆大欢喜,信受奉行。 第 42 页 共 60 页
    • 金刚经姚秦三藏法师鸠摩罗什奉诏译--------------------------------------------------------------------------------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。於其城中。次第乞已。还至本处。饭食讫。收衣钵。洗足已。敷座而坐。善现启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。云何应住。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。苦无色。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。菩萨於法。应无所住。行於布施。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。不住於相。何以故。若菩萨不住相布施。其福德不可思量。须菩提。於意云何。东方虚空。可思量不。不也。世尊。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。於意云何。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。即见如来。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。佛千须菩提。莫作是说。如来灭后。后五百岁。有持戒修福者。於此章句能生信心。以此为实。当知是人。不於一佛二佛三四五佛而种善根。已於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。於意云何。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。 第 43 页 共 60 页
    • 依法出生分第八须菩提。於意云何。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。於此经中。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。於意云何。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。於意云何。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。阿以故。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。世尊即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。於意云何。如来昔在然灯佛所。於法有所得不。不也。世尊。如来在然灯佛所。於法实无所得。须菩提。於意云何。菩萨庄严佛土不。不也。世尊。何以故。庄严佛土者。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。於意云何。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。如恒河沙中所有沙数。如是沙等恒河。於意云何。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。於此经中。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。即为有佛。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。即非般若波罗蜜。是名般若波罗蜜。须菩提。於意云何。如来有所说法不。须菩提白佛言。世尊。如来无所说。须菩提。於意云何。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。於意云何。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。於此经中。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 第 44 页 共 60 页
    • 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。即生实相。当知是人。成就第一希有功德。世尊。是实相者。即是非相。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。是人即为第一希有。何以故。此人无我相。无人相。无众生相。无寿者相。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。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。即非第一波罗蜜。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。我於尔时。无我相。无人相。无众生相。无寿者相。何以故。我於往昔节节肢解时。若有我相。人相。众生相。寿者相。应生嗔恨。须菩提。又念过去於五百世。作忍辱仙人。於尔所世。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,即为非住。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。即非众生。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。若菩萨心住於法而行布施。如人入暗。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。能於此经受持读诵。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。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。即於此经不能听受读诵。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。即为是塔。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。即为消灭。当得阿耨多罗三藐三菩提。须菩提。我念过去无量阿僧祗劫。於然灯佛前。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。於后末世。能受持读诵此经。所得功德。於我所供养诸佛功德。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。於后末世。有受持读诵此经。所得功德,我若具说者。或有人闻。心即狂乱。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。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。於意云何。如来於然灯佛所。有法得阿耨多罗三藐三菩提不。不也。世尊。如我解佛所说义。佛於然灯佛所。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者。然灯佛即不与我授记。汝於来世。当得作佛。号释迦牟尼。以实无有法。得阿耨多罗三藐三菩提。是故然灯佛与我授记。作是言。汝於来世。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。於是中无实无虚。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。即为非大身。是名 第 45 页 共 60 页
    • 大身。须菩提。菩萨亦如是。若作是言。我当灭度无量众生。即不名菩萨。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。若菩萨通达无人法者。如来说名真是菩萨。一体同观分第十八须菩提。於意云何。如来有肉眼不。如是。世尊。如来有肉眼。须菩提。於意云何。如来有天眼不。如是。世尊。如来有天眼。须菩提。於意云何。如来有慧眼不。如是。世尊。如来有慧眼。须菩提。於意云何。如来有法眼不。如是。世尊。如来有法眼。须菩提。於意云何。如来有佛眼不。如是。世尊。如来有佛眼。须菩提。於意云何。如恒河中所有沙。佛说是沙不。如是。世尊。如来说是沙。须菩提。於意云何。如一恒河沙中所有沙。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。若千种心。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。於意云何。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。於意云何。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。於意云何。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。於未来世。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。我於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。即得阿耨多罗三藐三菩提。须菩提。所言善法者。如来说即非善法。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。於前福德。百分不及一。百千万亿分。乃于算数譬喻。所不能及化无所化分第二十五须菩提。於意云何。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。如来即有我人众生寿者。须菩提。如来说有我者。即非有我。而凡夫之人。以为有我。须菩提。凡夫者。如来说即非凡夫。是名凡夫。 第 46 页 共 60 页
    • 法身非相分第二十六须菩提。於意云何。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。於法不说断灭相。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。得成於忍。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。世西半球。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。於意云何。是微尘众。宁为多不。须菩提言。甚多。世尊。何以故。若是微尘众实有者。佛即不说是微尘众。所以以者何。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。即非世界。是名世界。何以故。若世界实有者。即是一合相。如来说一合相。即非一合相。是名一合相。须菩提。一合相者。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。於意云何。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。於一切法。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祗世界七宝。持用布施。若有善男子。善女人。发菩提心者。持於此经。乃至四句偈等。受持读诵。为人演说。其福胜彼。云何为人演说。不取於相。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。长者须菩提。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。金刚般若波罗蜜经 第 47 页 共 60 页
    • The Vajra Prajna Paramita SutraVajra Sutra LiturgyIncense PraiseIncense in the censer now is burning,All the Dharma Realm receives the fragrance.From afar the sea-vast host of Buddhas,All inhale its sweetness.In every place auspicious clouds appearingOur sincere intentions thus fulfillingAs all Buddhas show their perfect bodiesNamo Incense Cloud Canopy Bodhisattva, MahasattvaNamo Incense Cloud Canopy Bodhisattva, MahasattvaNamo Incense Cloud Canopy Bodhisattva, MahasattvaInvoking Spiritual Presence Before Reciting the Vajra Sutra(A person who wants to recite the Vajra Sutra, must first sincerely recite the Mantra (True Words) for Purifying theKarma of the Mouth, and then invite the Eight Vajra-Spirits and next invoke the Four Bodhisattvas names. Thenthey will protect the cultivator at all times and places.)Mantra for Purifying the Karma of the MouthSyou Li Syou LiMwo He Syou LiSyou Syou Li Sa Wa He.Mantra for Purifying the Three Modes of KarmaNan.Sa Wa Pwo Wa Shu Two.Sa Wa Da Mwo Sa Wa.Pwo Wa Shu Duo Han.Mantra for Calming the EarthNa Mwo San Man Dwo.Mu Two NanNanDu Lu Du Lu Di WeiSa Pwo He.Mantra for Making Universal OfferingsNan.Ye Ye Nang 第 48 页 共 60 页
    • San Pwo WaWa Dz La HungInviting the Eight Vajra SpiritsWe respectfully invite the Green Vajra Who Banishes Disasters.We respectfully invite the Vajra Who Banishes ToxinsWe respectfully invite the Yellow Vajra Who Grant WishesWe respectfully invite the White Vajra Who Purifies WaterWe respectfully invite the Red Vajra Whose Sound Brings FireWe respectfully invite the Vajra Who Pacifies DisastersWe respectfully invite the Vajra Purple WorthyWe respectfully invite the Vajra Great Spirit.Inviting the Four BodhisattvasWe respectfully invite The Bodhisattva Vajra CompanyWe respectfully invite The Bodhisattva Vajra RopeWe respectfully invite The Bodhisattva Vajra AffectionWe respectfully invite The Bodhisattva Vajra Speech.On Making VowsI bow my head to the one honored in all three realmsI take refuge with the Buddhas of all Ten DirectionsI now make this solemn vowTo always uphold this Vajra SutraAbove may my rewards go to Repaying the Four Kinds of Kindness above,And aiding those below in the three paths of suffering.May those who see and hear of this, All bring forth the resolve for Bodhi,So that when this retribution body is done,We will be reborn together In the Land of Utmost Happiness.The Questions ChantHow can I attain a vajra-indestructible body that will live long?Tell me the reasons why one gets great enduring strengthHow can I reach the other shore by reciting this sutraI hope the Buddha will explain these subtle secretsAnd show them extensively to all beings.-------------------------------------------------------------------------------- 第 49 页 共 60 页
    • Invoking the Buddhas Holy NameNamo Fundamental Teacher Shakyamuni Buddha (3x)--------------------------------------------------------------------------------Verse for Opening a SutraThe unsurpassed, deep, profound, subtle, wonderful Dharma,In a hundred thousand million eons, is difficult to encounter;Now that Ive come to receive and hold it, within my sight and hearing,I vow to fathom the Thus Come Ones true and actual meaning.--------------------------------------------------------------------------------The Vajra Prajna Paramita SutraTHE REASONS FOR THE DHARMA ASSEMBLY, ONEThus I have heard, at one time the Buddha dwelt at Shravasti in the Jeta Grove in the Garden of the Benefactor ofOrphans and the Forlorn, together with a gathering of great Bhikshus, twelve hundred fifty in all. At meal time theWorld Honored One put on his robe, took up his bowl and entered the great city of Shravasti to collect alms. Afterhe had finished his sequential alms-round, he returned to his dwelling. When his meal was completed, he put hisrobe and bowl away. After he washed his feet, he arranged his seat and sat down.SUBHUTIS REQUEST, TWOAt that time the Elder Subhuti arose from his seat in the great assembly, uncovered his right shoulder, placed hisright knee on the ground, joined his palms together respectfully and addressed the Buddha, "How rare, WorldHonored One, is the Thus Come One who protects and cares well for all Bodhisattvas and well favors allBodhisattvas. World Honored One, if a good man or good woman resolves his mind on Anuttarasamyaksambodhi,on what should he rely? How should he subdue his mind?" The Buddha said, "Very good, very good Subhuti. It isas you say. The Thus Come One protects and cares well for all Bodhisattvas and well favors all Bodhisattvas.Now listen attentively; I shall tell you. A good man or good woman who resolves his mind onAnuttarasamyaksambodhi should thus rely and thus subdue his mind." "Yes indeed, World Honored One. I amdelighted and wish to listen." 第 50 页 共 60 页
    • THE ORTHODOX DOCTRINE OF THE GREAT VEHICLE, THREEThe Buddha told Subhuti, "All Bodhisattvas, Mahasattvas, should subdue their minds thus: I must cause all livingbeings--those born from eggs, wombs, moisture, by transformation; those with form, those without form, thosewith thought, those without thought, those not totally endowed with thought, and those not totally withoutthought--to enter Nirvana without residue and be taken across to Cessation. Yet of the immeasurable, numberless,boundless numbers of living beings thus taken across to Cessation, there is actually no living being taken across toCessation. Why? Subhuti, if a Bodhisattva has an appearance of self, others, living beings, or a life, he is not aBodhisattva."WONDERFUL PRACTICE IS TO NOT RELY ON ANYTHING, FOUR"Moreover, Subhuti, as to dharmas, a Bodhisattva should not rely on anything when giving. That is to say, whengiving, he should neither rely on forms, nor sounds, smells, tastes, tangible objects or dharmas. Subhuti, aBodhisattva should give thus: he should not rely on appearances. Why? If a Bodhisattva does not rely onappearances when giving, his blessings and virtues are inconceivable and immeasurable. "Subhuti, what do youthink, is space in the east conceivable or measurable?" "No World Honored One." "Subhuti, is space in the south,west, north, or in the intermediate directions, above or below conceivable or measurable?" "No, World HonoredOne." "Subhuti, the blessings and virtues of a Bodhisattva who does not rely on appearances when giving, are justas inconceivable and immeasurable. Subhuti, a Bodhisattva should rely only on the teachings."GENUINE DISCERNMENT OF THE PRINCIPLE OF SUCHNESS, FIVE"Subhuti, what do you think, is it possible to see the Thus Come One in his physical appearances?" "No WorldHonored One, it is not possible to see Thus Come One in his physical appearances. Why? Because the physicalappearances mentioned by the Thus Come One are not physical appearances." The Buddha said to Subhuti, "Allappearances are empty and false. If one sees all appearances as no appearances, then one sees the Thus ComeOne."PROPER FAITH IS RARE, SIXSubhuti addressed the Buddha, "World Honored One, in the future will there be living beings who truly believeupon hearing such phrases?" The Buddha told Subhuti, "Do not say that! In the last five hundred years after theThus Come Ones Cessation, there will be those who, holding the moral precepts and cultivating blessings, willbelieve such phrases and accept them as true. You should know that such people have not planted good roots withjust one Buddha, two Buddhas, three Buddhas, four, or five Buddhas, but they have planted good roots at theplaces of immeasurable tens of millions of Buddhas. The Thus Come One knows and sees all people who hearthese phrases, Subhuti, and have even a single thought of pure faith. Such living beings will thus obtainimmeasurable blessings and virtues. Why? Because those living beings no longer cling to the appearances of self,others, living beings, or a life, nor to the appearances of dharmas or non-dharmas. Why? If those living beingsminds cling to appearances, that would be attachment to a self, others, living beings and a life. If they cling toappearances of dharmas, that would be attachment to a self, others, living beings and a life. Why? If they cling tothe appearances of non-dharmas, that would be attachment to a self, others, living beings and a life. Therefore,you should not cling to dharmas; you should not cling to non-dharmas. Because of this principle the Thus ComeOne always says, Bhikshus, you should all know that the Dharma I speak is like a raft. You must let go ofdharmas. Even more so let go of non-dharmas."NOTHING ATTAINED, NOTHING SPOKEN, SEVEN"Subhuti, what do you think, did the Thus Come One attain Anuttarasamyaksambodhi? Did the Thus Come Onespeak any Dharma?" Subhuti answered, "As I understand what the Buddha has said, there is no predetermined 第 51 页 共 60 页
    • Dharma called Anuttarasamyaksambodhi, and there are not any predetermined Dharmas which the Thus ComeOne could speak. Why? All the Dharma which the Thus Come One has spoken can neither be clung to nor spokenof. It is neither Dharma nor non-dharma. Why is that so? All Worthy Ones and Sages are different because ofUnconditioned Dharmas."THEY ARISE FROM DHARMA, EIGHT"Subhuti, what do you think, if a person gave as a gift the seven kinds of precious gems in quantity enough to fillup a Threefold Great Thousand World System, would such a person obtain many blessings and virtues?" Subhutisaid, "Very many World Honored One. Why? These blessings and virtues do not refer to the essential nature ofblessings and virtues. Therefore, the Thus Come One says they are many blessings and virtues." "If on the otherhand, a person were to accept and uphold even so few as four lines of verse from this Sutra and speak them forothers, this persons blessings would surpass the blessings of the individual mentioned above. Why? Subhuti, allBuddhas and their Dharma of Anuttarasamyaksambodhi come from this Sutra. Subhuti, by this I mean the Buddhaand the Dharma are not the Buddha and the Dharma."THE ONE APPEARANCE IS BEYOND APPEARANCES, NINE"Subhuti, what do you think, can a Shrotaapana have the thought, Have I attained the Fruition of Shrotaapana?"Subhuti said, "No World Honored One. Why? Shrotaapana means one who has entered the flow. And yet, he hasnot entered anything. He has not entered forms, sounds, smells, tastes, tangible objects or dharmas. Therefore he iscalled a Shrotaapana." "Subhuti, what do you think, can a Sakrdagamin have the thought, Have I attained theFruition of Sakrdagamin?" Subhuti said, "No World Honored One. Why? Sakrdagamin means one who returnsonce more, but actually he does not return. Therefore he is called a Sakrdagamin." "Subhuti, what do you think,can an Anagamin have the thought, Have I attained the Fruition of Anagamin?" Subhuti said, "No World HonoredOne. Why? Anagamin means one who does not return, but actually he is without not returning. Therefore he iscalled an Anagamin." "Subhuti, what do you think, can an Arhat have the thought, Have I attained the Way of theArhat?" Subhuti said, "No World Honored One. Why? Actually there is no dharma called Arhat. World HonoredOne, if an Arhat had the thought, I have attained the Way of the Arhat, that would be an attachment to self, others,living beings and to a life. World Honored One, the Buddha has said that I am foremost in the attainment of theNo Strife Samadhi, and I am the foremost Arhat free from desire. Yet, World Honored One, I do not have thethought, I am an Arhat free from desire. If I had the thought, I have attained the Way of the Arhat, then theWorld Honored One would not say, Subhuti is foremost of those who delight in practicing Aranya. Since Subhutiactually does not practice anything, he is called, Subhuti who delights in practicing Aranya."ADORNING PURE LANDS, TENThe Buddha said to Subhuti, "What do you think? Did the Thus Come One obtain any Dharma when he was withBurning Lamp Buddha in the past?" "No World Honored One, the Thus Come One did not actually obtain anyDharma when he was with Burning Lamp Buddha." "Subhuti what do you think? Does a Bodhisattva adornBuddhalands?" "No World Honored One. Why? One who adorns Buddhalands does not adorn anything. Thereforeit is called adorning." "Therefore Subhuti, all Bodhisattvas Mahasattvas should thus produce a pure mind whichdoes not rely on forms, sounds, smells, tastes, tangible objects or dharmas. He should produce a mind which doesnot rely on anything. Subhuti, suppose a person had a body like Sumeru, king of mountains. What do you think?Would that body be big?" Subhuti addressed the Buddha, "Very big World Honored One. Why? The Buddha saysit is not a body. Therefore it is called a big body."THE SUPREMACY OF UNCONDITIONED BLESSINGS, ELEVEN"Subhuti, suppose there were as many Ganges Rivers as there are grains of sand in the Ganges River. What do you 第 52 页 共 60 页
    • think, would the grains of sand in all those Ganges Rivers be many?" Subhuti said, "Very many World HonoredOne. That many Ganges rivers alone would be uncountable, how much the more so the grains of sands containedin them. "Subhuti, I am speaking truthfully. Suppose a good man or good woman had filled with the Seven Kindsof Precious Gems as many Threefold Great Thousand World Systems as there are grains of sand in all thoseGanges Rivers and gave them as an offering. Would that person obtain many blessings?" Subhuti said, "Verymany World Honored One." The Buddha told Subhuti, "If a good man or good woman were to accept and upholdeven so few as four lines of verse from this Sutra and speak them for others, those blessings and virtues wouldsurpass the previous blessings and virtues."REVERING THE PROPER TEACHING, TWELVE"Moreover, Subhuti, know that all the gods, humans and asuras of the world should make offerings to any placewhere even as few as four lines of verse from this Sutra have been spoken, just as they would make offerings to aBuddha, a stupa or a temple. How much the more should they make offerings to any place where there are peoplewho can completely accept, uphold, read and recite this Sutra. Subhuti you should know that such peopleaccomplish the supreme, foremost and most rare of dharmas. Wherever this Sutra is found, there is a Buddha orreverent disciple."ACCEPTING AND UPHOLDING THE DHARMA OF "THUSNESS", THIRTEENThen Subhuti addressed the Buddha, "World Honored One, what name should we give this Sutra, and how shouldwe uphold it?" The Buddha told Subhuti, "The name of this Sutra is Vajra Prajna Paramita. You should uphold itby that name. Why? The Buddha said that Prajna Paramita is not Prajna Paramita. Therefore it is called PrajnaParamita. "Subhuti, what do you think, has the Thus Come One spoken any Dharma?" Subhuti addressed theBuddha, "The Thus Come One has not spoken any Dharma." "Subhuti, what do you think, are there manyparticles of dust in a Threefold Great Thousand World System?" Subhuti said, "Very many World Honored One.""Subhuti, the Thus Come One says that particles of dust are not particles of dust. Therefore they are calledparticles of dust. The Thus Come One says that world systems are not world systems. Therefore they are calledworld systems. "Subhuti, what do you think, is it possible to see the Thus Come One in his Thirty-two PhysicalAppearances?" "No World Honored One, it is not possible see the Thus Come One in his Thirty-two PhysicalAppearances. Why? The Thus Come One says that the Thirty-two Physical Appearances are not physicalappearances. Therefore they are called the Thirty-two Physical Appearances." "Subhuti, a good man or goodwoman might give away his body as many times as there are grains of sand in the Ganges River, but if anotherperson were to accept and uphold even as few as four lines of verse of this Sutra and explain them for others, thatpersons blessings would be greater."LEAVING APPEARANCES AND STILL CESSATION, FOURTEENAt that time, upon hearing this sutra and deeply understanding its purport, Subhuti wept and felt remorse, andaddressed the Buddha, "How rare, World Honored One, is this Sutra so profoundly explained by the Buddha.From the time I attained the eye of wisdom until the present, I have never heard such a Sutra. World Honored One,if someone listens to this Sutra with a mind of pure faith and can bring forth the Appearance of Reality, know thatsuch a person has accomplished foremost and rare merit and virtue. "World Honored One, the Appearance ofReality is without appearance. Therefore the Thus Come One calls it the Appearance of Reality. "World HonoredOne, now as I listen to this Sutra, I believe, understand, accept and uphold it without difficulty. In the future, in thelast five hundred years, if there are living beings who when they hear this Sutra, believe, understand, accept anduphold it, they will be outstanding and most rare. Why? Such people will be without the appearance of a self, theappearance of others, the appearance of living beings, and the appearance of a life. Why? The appearance of self isactually no appearance. The appearance of others, the appearance of living beings and the appearance of a life are 第 53 页 共 60 页
    • actually not appearances. Why? All those who are called Buddhas have relinquished all appearances." The Buddhatold Subhuti, "So it is, so it is. If someone hears this Sutra and is not frightened, alarmed, or terrified, you shouldknow such a person is most rare. Why? Subhuti, the foremost Paramita spoken of by the Thus Come One is notthe foremost Paramita. Therefore it is called the foremost Paramita. "Subhuti, the Paramita of patience spoken ofby the Thus Come One is not the Paramita of patience. Therefore it is called the Paramita of patience. Why?Subhuti, in the past when the King of Kalinga dismembered my body, I had no appearance of a self, of others, ofliving beings or of a life. Why? When I was cut limb from limb, if I had an appearance of a self, an appearance ofothers, an appearance of living beings or an appearance of a life, I would have been outraged. "Moreover Subhuti,I recall that in the past, for five hundred lives, I was the Patient Immortal. During all those lives I was without theappearance of a self, others, living beings or a life. For that reason, Subhuti, a Bodhisattva should relinquish allappearances and bring forth the mind of Anuttarasamyaksambodhi. He should bring forth thoughts which do notrely on forms or which do not rely on sounds, smells, tastes, tangible objects, or dharmas. He should bring forththoughts which do not rely on anything. Any relying of the mind is not relying. Therefore the Buddha says, TheBodhisattvas mind should not rely on forms when he gives. Subhuti, because the Bodhisattva wishes to benefitall living beings, he should give in this way. "The Thus Come One says that all appearances are actually notappearances, and that all living beings are actually not living beings. Subhuti, the Thus Come One speaks the truth.He speaks factually. He speaks of things as they really are. He never deceives nor are his words peculiar. Subhuti,the Dharma the Thus Come One obtained is neither true nor false. "Subhuti, a Bodhisattva who gives with a mindrelying on dharmas is like a person in the dark who sees nothing at all. A Bodhisattva who gives with a mind thatdoes not rely on dharmas is like a person with eyes who can see all kinds of things in the bright sunlight. "Subhuti,if in the future there is a good man or good woman who can accept, uphold, read or recite this Sutra, then the ThusCome One using his Buddha-wisdom will thoroughly know and thoroughly see such a person. That person willobtain immeasurable and boundless merit and virtue."THE MERIT AND VIRTUE GAINED FROM UPHOLDING THIS SUTRA, FIFTEEN"Subhuti, a good man or good woman might in the morning give away as many bodies as there are grains of sandin the Ganges River, and again at noon give away as many bodies as there are grains of sand in the Ganges River,and again in the evening give away as many bodies as there are grains of sand in the Ganges River, giving awaybodies like that throughout immeasurable hundreds of thousands of billions of kalpas. But if someone else were tohear this Sutra and believe it without reservation, his blessings would surpass the blessings of the former person.How much greater the blessings would be if one could write out, accept, uphold, read, recite and explain this Sutrafor others. "Subhuti, to sum it up, the merit and virtue of this Sutra is inconceivable, incalculable and boundless.The Thus Come One spoke it for those intent on the Great Vehicle, for those intent on the foremost vehicle. TheThus Come One knows and sees all people who can accept, uphold, read, recite and extensively explain this Sutrafor others. Such people perfect immeasurable, incalculable, boundless and inconceivable merit and virtue andsustain the Thus Come Ones Anuttarasamyaksambodhi. Why? Subhuti, one who delights in lesser dharmas isattached to a view of a self, a view of others, a view of living beings and a view of a life. This person cannot hear,accept, uphold, read or recite this Sutra or explain it for others. "Subhuti, the gods, humans, and asuras of theworld should make offerings wherever this Sutra is found. Know that this place is a Stupa. All beings should payrespect, worship, circumambulate and decorate it with incense and flowers."KARMIC OBSTRUCTIONS CAN BE PURIFIED, SIXTEEN"Moreover Subhuti, if a good man or good woman who accepts, upholds, reads or recites this Sutra, is ridiculed,that is because that person has karmic offenses from past lives which destine him for the evil paths. But as a resultof the ridicule he receives from others in his present life, his previous karmic offenses are destroyed and he willattain Anuttarasamyaksambodhi. "Subhuti, I recall that in the past, for immeasurable asamkhyeya kalpas, prior to 第 54 页 共 60 页
    • Dipankara Buddha, I encountered eighty-four trillion nayutas of Buddhas. I made offerings to and served them allwithout exception. If there are others in the Final Period who can accept, uphold, read or recite this Sutra, themerit and virtue they obtain is a hundred times more, a thousand times more, ten thousand times more, or amillion times more than the merit and virtue I gained from making offerings to all those Buddhas. It is so greatthat it exceeds all calculations and comparisons. "Subhuti, if I were to explain in detail the merit and virtue of agood man or good woman, who in the Final Period, accepts, upholds, reads or recites this Sutra, then those whohear might go insane or disbelieve. Subhuti, you should know that the principles in this Sutra are inconceivable.So too are the rewards it generates."ULTIMATELY THERE IS NO SELF, SEVENTEENThen Subhuti addressed the Buddha, "World Honored One, if a good man or good woman resolves his mind onAnuttarasamyaksambodhi, on what should he rely? How should he subdue his mind?" The Buddha told Subhuti,"A good man or good woman who resolves his mind on Anuttarasamyaksambodhi should think thus: I shouldtake all living beings across to Cessation. Yet when all living beings have been taken across to Cessation, actuallynot one living being has been taken across to Cessation. Why? Subhuti, if a Bodhisattva has an appearance of self,others, living beings or a life, he is not a Bodhisattva. For what reason? Subhuti, actually there is no such dharmaas resolving ones mind on Anuttarasamyaksambodhi. "Subhuti, what do you think, when the Thus Come One waswith Burning Lamp Buddha, did he attain the dharma of Anuttarasamyaksambodhi?" "No World Honored One. AsI understand what the Buddha has said, when the Buddha was with Burning Lamp Buddha, he did not attain thedharma of Anuttarasamyaksambodhi." The Buddha said, "So it is, so it is Subhuti. The Thus Come One did notactually attain the dharma of Anuttarasamyaksambodhi. Subhuti, if the Thus Come One had actually attained thedharma of Anuttarasamyaksambodhi, then Burning Lamp Buddha would not have given me the prediction: Youwill in the future become a Buddha with the name Shakyamuni. Since I did not actually attain the dharma ofAnuttarasamyaksambodhi, Burning Lamp Buddha gave me the prediction saying these words, You will in thefuture become a Buddha with the name Shakyamuni. Why? Thus Come One means all dharmas are "thus".Someone might say the Thus Come One attained Anuttarasamyaksambodhi, Subhuti, but actually the Buddha didnot attain the dharma of Anuttarasamyaksambodhi. Subhuti, there is nothing true nor false in theAnuttarasamyaksambodhi the Thus Come One attains. Therefore, the Thus Come One says that all dharmas areBuddhadharma. Subhuti, what are spoken of as all dharmas, are not all dharmas. Therefore they are called alldharmas. "Subhuti, suppose there is a person with a big body." Subhuti said, "World Honored One, the ThusCome One speaks of a big body as not being a big body. Therefore it is called a big body." "Subhuti, a Bodhisattvais also like this. If he said, I should take across immeasurable living beings to Cessation, then he could not becalled a Bodhisattva. Why? Subhuti, there is really no dharma called a Bodhisattva. Therefore the Buddha saysthat all dharmas are without self, others, living beings or a life. "Subhuti, if a Bodhisattva said, I should adornBuddhalands, he could not be called a Bodhisattva. Why? What the Thus Come One speaks of as adorningBuddhalands is not adorning Buddhalands. Therefore it is called adorning Buddhalands. Subhuti, if a Bodhisattvacomprehends the dharma of no self, the Thus Come One calls him a true Bodhisattva."CONTEMPLATING THE ONENESS OF EVERYTHING, EIGHTEEN"Subhuti, what do you think, does the Thus Come One have the Flesh Eye?" "So it is World Honored One. TheThus Come One has the Flesh Eye." "Subhuti, what do you think, does the Thus Come One have the HeavenlyEye?" "So it is World Honored One. The Thus Come One has the Heavenly Eye." "Subhuti, what do you think,does the Thus Come One have the Wisdom Eye?" "So it is World Honored One. The Thus Come One has theWisdom Eye." "Subhuti, what do you think, does the Thus Come One have the Dharma Eye?" "So it is WorldHonored One. The Thus Come One has the Dharma Eye." "Subhuti, what do you think, does the Thus Come Onehave the Buddha Eye?" "So it is World Honored One. The Thus Come One has the Buddha Eye." "Subhuti, what 第 55 页 共 60 页
    • do you think, has the Thus Come One said that all the sand of the Ganges River is sand?" "So it is World HonoredOne. The Thus Come One has said that all that sand is sand." "Subhuti, what do you think, if there were as manyGanges rivers as there are grains of sand in one Ganges River, and there were as many Buddhalands as there weregrains of sand in all those Ganges rivers, would that be many Buddhalands?" "Very many, World Honored One."The Buddha told Subhuti, "The Thus Come One thoroughly knows all the various thoughts that occur to everyliving being in each of those Buddhalands. Why? The Thus Come One says that all thoughts are not thoughts.Therefore they are called thoughts. For what reason? Subhuti, you cannot recover past thoughts, you cannot holdon to present thoughts, and you cannot obtain future thoughts."UNDERSTANDING AND TRANSFORMING THE DHARMA REALM, NINETEEN"Subhuti, what do you think, would a person because of the causes and conditions of filling a threefold greatthousand world system with the seven kinds of precious gems and giving them as an offering, obtain manyblessings?" "So it is World Honored One. That person on account of his giving would obtain very manyblessings." "Subhuti, if these blessings and virtues are real, the Thus Come One would not speak about obtainingmany blessings. But because these blessings and virtues do not exist, the Thus Come One speaks of obtainingmany blessings."LEAVING BOTH FORM AND APPEARANCES, TWENTY"Subhuti, what do you think, should one look for Buddha in his perfect physical body?" "No, World Honored One,one should not look for Thus Come One in his perfect physical body. Why? The Thus Come One has said that theperfect physical body is not the perfect physical body. Therefore it is called the perfect physical body." "Subhuti,what do you think, should one look for Thus Come One in all his perfect appearances?" "No World Honored One,one should not look for Thus Come One in all his perfect appearances. Why? The Thus Come One has said perfectappearances are not perfect appearances. Therefore they are called perfect appearances."WHAT IS SPOKEN IS NOT SPOKEN, TWENTY-ONE"Subhuti, do not maintain that the Thus Come One has this thought: I have spoken Dharma. Do not think thatway. Why? If someone says the Thus Come One has spoken Dharma, he slanders the Buddha due to his inabilityto understand what I teach. Subhuti, as to speaking Dharma, no Dharma can be spoken. Therefore it is calledspeaking Dharma." At that time Subhuti, the wise elder, addressed the Buddha, "World Honored One, will therebe living beings in the future who believe in this Sutra when they hear it?" The Buddha said, "The living beings towhom you refer are neither living beings nor not living beings. Why? Subhuti, all the different kinds of livingbeings the Thus Come One speaks of are not living beings. Therefore they are called living beings."NO DHARMA CAN BE OBTAINED, TWENTY-TWOSubhuti addressed the Buddha, "World Honored One, is it true that the Thus Come One, in attainingAnuttarasamyaksambodhi, did not attain anything?" The Buddha said, "So it is, so it is, Subhuti. As toAnuttarasamyaksambodhi, there is not the slightest dharma which I could attain. Therefore it is calledAnuttarasamyaksambodhi."A PURE MIND DOES WHOLESOME DEEDS, TWENTY-THREE"Moreover, Subhuti, this Dharma is the common denominator; nothing is higher or lower. Therefore it is calledAnuttarasamyaksambodhi. A person free of self, others, living beings and a life, who cultivates all wholesomedharmas, attains Anuttarasamyaksambodhi. Subhuti, what are called wholesome dharmas, the Thus Come Onesays are not wholesome dharmas. Therefore they are called wholesome dharmas." 第 56 页 共 60 页
    • BLESSINGS AND WISDOM BEYOND COMPARE, TWENTY-FOUR"Subhuti, suppose someone were to take mounds of the seven precious gems piled as high as all the Sumerus,kings of mountains, in a threefold great thousand world system and give them as an offering. And further supposesomeone else were to accept, uphold, read or recite and speak for others as few as four lines of verse from thisPrajna Paramita Sutra . The former persons blessings and virtues would not equal one percent of the otherpersons blessings and virtues, neither one tenth of a percent, nor one hundredth of a percent, nor one thousandthof a percent, nor any fraction that could be calculated or expressed by analogy."TRANSFORMING WITHOUT THERE BEING ANYONE TRANSFORMED, TWENTY-FIVE"Subhuti, what do you think? None of you should maintain that the Thus Come One has this thought: I shall saveliving beings. Subhuti, do not think that way. Why? In fact the Thus Come One does not save any living beings. Ifthe Thus Come One saved living beings, then the Thus Come One would have a sense of a self, others, livingbeings, and a life. "Subhuti, although the Thus Come One speaks of the existence of a self, there is really no selfthat exists. However, common people think they have a self. Subhuti, the common people that the Thus Come Onespeaks of are not common people. Therefore they are called common people."THE DHARMA BODY IS NOT APPEARANCES, TWENTY-SIX"Subhuti, what do you think, is it possible to contemplate the Thus Come One in his Thirty-two PhysicalAppearances?" Subhuti said, "So it is, so it is. It is possible to contemplate the Thus Come One in his Thirty-twoPhysical Appearances." The Buddha said, "Subhuti, if one could contemplate the Thus Come One in hisThirty-two Physical Appearances, then a Wheel Turning Sage King would be the Thus Come One." Subhutiaddressed the Buddha, "World Honored One, as I understand what the Buddha has said, one should notcontemplate the Thus Come One in his Thirty-two Physical Appearances." At that time the World Honored Onespoke a verse saying, One who looks for me in forms, Or seeks me in sounds, Practices a deviant path And willnever see the Thus Come One.NOT DESTROYED NOR ANNIHILATED, TWENTY-SEVEN"Subhuti, you might have the thought, It was not because he perfected his Physical Appearances that the ThusCome One attained Anuttarasamyaksambodhi. Subhuti, do not think, It was not because he perfected his PhysicalAppearances that the Thus Come One attained Anuttarasamyaksambodhi. Subhuti, if you think in that way, thenthose who have resolved their minds on Anuttarasamyaksambodhi would affirm the destruction of all dharmas. Donot think like that. Why? Those who have resolved their minds on Anuttarasamyaksambodhi do not affirm thedestruction of the appearances of all dharmas."NO GREED AND NOTHING ACQUIRED, TWENTY EIGHT"Subhuti, a Bodhisattva might fill up world systems equal in number to the grains of sand in the Ganges Riverwith the seven kinds of precious gems and give them as gift. But if another person were to realize that all dharmasare devoid of self and attain patience, that Bodhisattvas merit and virtues would surpass the merit and virtues ofthe previous Bodhisattva. Why, Subhuti? Because Bodhisattvas do not acquire blessings and virtues." Subhutiaddressed the Buddha, "World Honored One, how is it that Bodhisattvas do not acquire blessings and virtues?""Subhuti, Bodhisattvas should neither be greedy for, nor be attached to the blessings and virtues which they foster.Therefore I say they do not acquire blessings and virtues."THE QUIESCENCE OF HIS AWESOME DEMEANOR, TWENTY-NINE"Subhuti, if someone says that it seems as if the Thus Come One comes and goes, sits or lies down, such a persondoes not understand the meaning of my teaching. Why? The Thus Come One does not come from anywhere nor 第 57 页 共 60 页
    • does he go anywhere. Therefore he is called the Thus Come One."THE PRINCIPLE OF A UNITY OF APPEARANCES, THIRTY"Subhuti, suppose a good man or good woman were to pulverize a threefold great thousand world system into fineparticles of dust. What do you think, would those fine particles of dust be many?" Subhuti said, "Very many WorldHonored One. Why? If those fine particles of dust did exist, the Buddha would not have called them fine particlesof dust. Why is this? What the Buddha speaks of as fine particles of dust are not fine particles of dust. Thereforethey are called fine particles of dust. "World Honored One, what the Buddha spoke of as a threefold greatthousand world system is not a world system. Therefore it is called a world system. Why? If world systemsactually existed, that would constitute a unity of appearances. What the Thus Come One speaks of as a unity ofappearances is not a unity of appearances. Therefore it is called a unity of appearances." "Subhuti, a unity ofappearances cannot really be expressed, but common people become greedily attached to such things."KNOWLEDGE AND VIEWS ARE NOT PRODUCED, THIRTY-ONE"Subhuti, suppose someone were to say that the Buddha spoke of the view of self, the view of others, the view ofliving beings and the view of a life. Subhuti, what do you think, does that person understand the meaning of myteachings?" "No, World Honored One, that person does not understand the meaning of the Thus Come Onesteachings. Why? What the World Honored One spoke of as the view of self, view of others, view of living beingsand view of a life is not the view of self, view of others, view of living beings and view of a life. Therefore theyare called the view of self, view of others, view of living beings and the view of a life." "Subhuti, those who haveresolved their minds on Anuttarasamyaksambodhi should, in regards to all dharmas, thus know, thus perceive, andthus believe and understand and not set up appearances of dharmas. Subhuti, what the Thus Come One speaks ofas appearances of dharmas are not appearances of dharmas. Therefore they are called appearances of dharmas."RESPONSES AND TRANSFORMATIONS ARE UNREAL, THIRTY-TWO"Subhuti, suppose someone were to fill measureless asamkhyeyas of world systems with the seven preciousjewels and give them as an offering. Further, if a good man or good woman who has resolved his mind on Bodhiwere to receive, uphold, read or recite and extensively explain for others as little as four lines of verse from thisSutra, the latter persons blessings would surpass those of the former person. "How should this Sutra be explainedfor others? By not grasping at appearances and being in unmoving thusness. Why? All conditioned dharmas Arelike a dream, an illusion, a bubble or a shadow, Like dew or like a lightning flash. Contemplate them thus." Afterthe Buddha spoke this Sutra, the Elder Subhuti, all the Bhikshus, Bhikshunis, upasakas and upasikas, and all thegods, humans, and asuras, and others from all the worlds, having heard what the Buddha had said, were extremelyhappy, faithfully accepted it, and put it into practice.End of the Vajra Prajna Paramita SutraMantra For Patching Flaws In the RecitationNa Mwo He La Da NwoDwo La Ye YeJyu Lwo Jyu LwoJyu Ju Jyu JuMwo La Mwo LaHu Lu HungHe He 第 58 页 共 60 页
    • Su Dan NwoHungPwo Mwo NuSwo Pwo He(Recite 3x)--------------------------------------------------------------------------------Vajra Sutra PraiseIt severs doubts and inspires faithIt ends all marks and oer leaps all schoolsSo that we instantly forget both people and dharmasAnd realize true emptiness.Prajnas flavor is multi-layeredWith no more than a four-sentence verseOur understanding penetrates right through.Its blessings and virtue we praise without end!Homage to the Jeta-groves AssemblyOf Buddhas and Bodhisattvas (3x)--------------------------------------------------------------------------------TransferenceMay the merit and virtue of this recitationBe shared everywhere with everyoneSo that I and all living beingsCan accomplish Buddhahood together.-- e n d --Copyright © 1998 Buddhist Text Translation Society,For permission to reproduce in any formatwhatsoever, contact:The International Translation Institute 第 59 页 共 60 页
    • 1777 Murchison DriveBurlingame, CA USA, 94010-4504(415) 692-5912 phone(415) 692-5056 faxparamita@dnai.com 第 60 页 共 60 页