Commentary with English, Chinese, and Sanskrit Text
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姚秦天竺三藏鳩摩羅什譯
Translated by Tripiṭaka Kumārajīva from India for Yao of [Later] Qin
如是我聞： 一時，佛在舍衛國祇樹給孤獨園， 與大比丘眾千二百五十人俱。爾時， 世尊食時，著衣持缽，入舍衛大城乞食。於其城中， 次第乞已，還至本處。飯食訖，收衣缽， 洗足已，敷座而坐。
Thus have I heard. At one time the Buddha was in Śrāvastī, residing in the Jeta Grove, in Anāthapiṇḍada’s park, along with a great saṃgha of bhikṣus, twelve hundred and fifty in all. At mealtime, the Bhagavān put on his robe, picked up his bowl, and made his way into the great city of Śrāvastī to beg for food within the city walls. After he had finished begging sequentially from door to door, he returned and ate his meal. Then he put away his robe and bowl, washed his feet, arranged his seat, and sat down.
時， 長老須菩提在大眾中即從座起，偏袒右肩，右膝著地， 合掌恭敬而白佛言：「希有！世尊！如來善護念諸菩薩， 善付囑諸菩薩。世尊！善男子、善女人， 發阿耨多羅三藐三菩提心， 應云何住？云何降伏其心？」佛言：「善哉，善哉！須菩提！如汝所說： 『如來善護念諸菩薩，善付囑諸菩薩。』 汝今諦聽，當為汝說。善男子、善女人， 發阿耨多羅三藐三菩提心，應如是住， 如是降伏其心。」 「唯然。世尊！願樂欲聞。」
From the midst of the great multitude, Elder Subhūti then arose from his seat, bared his right shoulder, and knelt with his right knee to the ground. With his hands joined together in respect, he addressed the Buddha, saying, “How extraordinary, Bhagavān, is the manner in which the Tathāgata is skillfully mindful of the bodhisattvas, and skillfully instructs and cares for the bodhisattvas! Bhagavān, when good men and good women wish to develop the mind of Anuttarā Samyaksaṃbodhi, how should their minds dwell? How should they pacify their minds?” The Buddha replied, “Excellent, excellent, Subhūti, for it is just as you have said: the Tathāgata is skillfully mindful of the bodhisattvas, and skillfully instructs and cares for the bodhisattvas. Now listen carefully, because your question will be answered. Good men and good women who wish to develop the mind of Anuttarā Samyaksaṃbodhi should dwell thusly, and should pacify their minds thusly.” “Just so, Bhagavān. We are joyfully wishing to hear it.”
佛告須菩提： 「諸菩薩摩訶薩應如是降伏其心：『所有一切眾生之類，若卵生、若胎生、 若濕生、若化生，若有色、若無色，若有想、若無想、 若非有想非無想， 我皆令入無餘涅槃而滅度之。』如是滅度無量無數無邊眾生， 實無眾生得滅度者。何以故？須菩提！ 若菩薩有我相、人相、眾生相、壽者相，即非菩薩。
The Buddha told Subhūti, “Bodhisattva-mahāsattvas should pacify their minds thusly: ‘All different types of sentient beings, whether born from eggs, born from wombs, born from moisture, or born from transformation; having form or no form; having thought, no thought, or neither thought nor no thought—I will cause them all to become liberated and enter Remainderless Nirvāṇa.’ Thusly sentient beings are liberated without measure, without number, and to no end; however, truly no sentient beings obtain liberation. Why? Subhūti, if a bodhisattva has a notion of a self, a notion of a person, a notion of a being, or a notion of a life, he is not a bodhisattva.
「復次，須菩提！菩薩於法，應無所住， 行於布施，所謂不住色布施， 不住聲香味觸法布施。須菩提！菩薩應如是布施，不住於相。 何以故？若菩薩不住相布施， 其福德不可思量。「須菩提！於意云何？東方虛空可思量不？」 「不也，世尊！」 「須菩提！ 南西北方四維上下虛空可思量不？」 「不也，世尊！」 「須菩提！ 菩薩無住相布施，福德亦復如是不可思量。須菩提！ 菩薩但應如所教住。
“Moreover, Subhūti, bodhisattvas should not abide in dharmas when practicing giving. This is called ‘giving without abiding in form.’ This giving does not abide in sounds, scents, tastes, sensations, or dharmas. Subhūti, bodhisattvas should practice giving thusly, not abiding in characteristics. Why? If bodhisattvas do not abide in characteristics in their practice of giving, then the merits of this are inconceivable and immeasurable. Subhūti, what do you think? Is the space to the east conceivable or measurable?” “Certainly not, Bhagavān.” “Subhūti, what do you think? Is the space to the south, west, north, the four intermediary directions, or the zenith or nadir, conceivable or measurable?” “Certainly not, Bhagavān.” “Subhūti, for bodhisattvas who do not abide when practicing giving, the merits are also such as this: inconceivable and immeasurable. Subhūti, bodhisattvas should only dwell in what is taught thusly.
「須菩提！於意云何？可以身相見如來不？」 「不也，世尊！不可以身相得見如來。 何以故？如來所說身相，即非身相。」 佛告須菩提： 「凡所有相，皆是虛妄。若見諸相非相， 則見如來。」
“Subhūti, what do you think? Can the Tathāgata be perceived by means of bodily marks?” “Certainly not, Bhagavān. The Tathāgata cannot be perceived by means of the bodily marks. Why? The bodily marks that the Tathāgata speaks of are not bodily marks.” The Buddha told Subhūti, “Everything that has marks is deceptive and false. If all marks are not seen as marks, then this is perceiving the Tathāgata.”
須菩提白佛言：「世尊！頗有眾生， 得聞如是言說章句，生實信不？」 佛告須菩提： 「莫作是說。如來滅後，後五百歲， 有持戒修福者，於此章句能生信心，以此為實， 當知是人不於一佛二佛三四五佛而種善根， 已於無量千萬佛所種諸善根，聞是章句， 乃至一念生淨信者，須菩提！ 如來悉知悉見，是諸眾生得如是無量福德。 何以故？是諸眾生無復我相、人相、眾生相、壽者相。 「無法相，亦無非法相。 何以故？是諸眾生若心取相，則為著我、人、眾生、壽者。 「若取法相， 即著我、人、眾生、壽者。何以故？若取非法相， 即著我、人、眾生、壽者，是故不應取法， 不應取非法。以是義故，如來常說：『汝等比丘， 知我說法，如筏喻者，法尚應捨，何況非法。』
Subhūti addressed the Buddha, saying, “Bhagavān, will there be sentient beings who are able to hear these words thusly, giving rise to true belief?” The Buddha told to Subhūti, “Do not speak that way. After the extinction of the Tathāgata, in the next five hundred years, there will be those who maintain the precepts and cultivate merit, who will be able to hear these words and give rise to a mind of belief. Such beings have not just planted good roots with one buddha, or with two buddhas, or with three, four, or five buddhas. They have already planted good roots with measureless millions of buddhas, to be able to hear these words and give rise to even a single thought of clean, clear belief. Subhūti, the Tathāgata in each case knows this, and in each case perceives this, and these sentient beings thus attain immeasurable merit. Why? This is because these beings are holding no further notions of a self, notions of a person, notions of a being, or notions of a life. They are holding no notions of dharmas and no notions of non-dharmas. Why? If the minds of sentient beings grasp after appearances, then this is attachment to a self, a person, a being, and a life. If they grasp after notions of dharmas, that is certainly attachment to a self, a person, a being, and a life. Why? When one grasps at non-dharmas, then that is immediate attachment to a self, a person, a being, and a life. Therefore, you should neither grasp at dharmas, nor should you grasp at non-dharmas. Regarding this principle, the Tathāgata frequently says, ‘You bhikṣus should know that the dharma I speak is like a raft. Even dharmas should be relinquished, so how much more so the non-dharmas?’
「須菩提！ 於意云何？如來得阿耨多羅三藐三菩提耶？如來有所說法耶？」 須菩提言： 「如我解佛所說義， 無有定法名阿耨多羅三藐三菩提，亦無有定法，如來可說。 何以故？如來所說法，皆不可取、不可說、非法、非非法。 所以者何？一切賢聖， 皆以無為法而有差別。」
“Subhūti, what do you think? Has the Tathāgata obtained Anuttarā Samyaksaṃbodhi? Is there any dharma the Tathāgata has spoken?” Subhūti replied, “Thus do I explain the true meaning of the Buddha’s teachings: there is no fixed dharma of Anuttarā Samyaksaṃbodhi, nor is there a fixed dharma the Tathāgata can speak. Why? The Tathāgata’s exposition of the Dharma can never be grasped or spoken, being neither dharma nor non-dharma. What is it, then? All the noble ones are distinguished by the unconditioned Dharma.”
「須菩提！ 於意云何？若人滿三千大千世界七寶以用布施，是人所得福德，寧為多不？」 須菩提言：「甚多，世尊！ 何以故？是福德即非福德性，是故如來說福德多。」 「若復有人， 於此經中受持，乃至四句偈等，為他人說， 其福勝彼。何以故？須菩提！一切諸佛， 及諸佛阿耨多羅三藐三菩提法，皆從此經出。 須菩提！所謂佛法者，即非佛法。
“Subhūti, what do you think? If someone filled the three thousand great thousand-worlds with the Seven Precious Jewels in the practice of giving, would such a person obtain many merits?” Subhūti replied, “Very many, Bhagavān! Why? Such merits do not have the nature of merits, and for this reason the Tathāgata speaks of many merits.” “If a person accepts and maintains even as little as a four-line gāthā from within this sūtra, speaking it to others, then his or her merits will be even greater. Why? Subhūti, this is because all buddhas, as well as the dharmas of the Anuttarā Samyaksaṃbodhi of the buddhas, emerge from this sūtra. Subhūti, what is called the Buddha Dharma is not a buddha dharma.
「須菩提！於意云何？須陀洹能作是念： 『我得須陀洹果。』不？」 須菩提言：「不也，世尊！ 何以故？須陀洹名為入流，而無所入，不入色、聲、香、 味、觸、法，是名須陀洹。」「須菩提！ 於意云何？斯陀含能作是念：『我得斯陀含果。』不？」 須菩提言：「不也，世尊！何以故？斯陀含名一往來， 而實無往來，是名斯陀含。」
“Subhūti, what do you think? Does a srotaāpanna have the thought, ‘I have obtained the fruit of a srotaāpanna?’” Subhūti replied, “No, Bhagavān. Why? ‘Srotaāpanna’ refers to one who has entered the stream, yet there is nothing entered into. There is no entry into forms, sounds, scents, tastes, sensations, or dharmas. Thus is one called a srotaāpanna.” “Subhūti, what do you think? Does a sakṛdāgāmin have the thought, ‘I have obtained the fruit of a sakṛdāgāmin?’” Subhūti replied, “No, Bhagavān. Why? ‘Sakṛdāgāmin’ refers to one who will return once more, yet there is nothing which leaves or returns. Thus is one called a sakṛdāgāmin.” “Subhūti, what do you think? Does an anāgāmin have the thought, ‘I have obtained the fruit of an anāgāmin?’” Subhūti replied, “No, Bhagavān. Why? ‘Anāgāmin’ refers to one who will not return, yet there is nothing non-returning. Thus is one called an anāgāmin.”
「須菩提！ 於意云何？阿那含能作是念：『我得阿那含果。』不？」 須菩提言：「不也，世尊！何以故？阿那含名為不來， 而實無來，是故名阿那含。」 「須菩提！ 於意云何？阿羅漢能作是念：『我得阿羅漢道。』不？」 須菩提言：「不也，世尊！ 何以故？實無有法名阿羅漢。世尊！若阿羅漢作是念： 『我得阿羅漢道。』即為著我、人、眾生、壽者。世尊！ 佛說我得無諍三昧，人中最為第一， 是第一離欲阿羅漢。我不作是念：『我是離欲阿羅漢。』世尊！ 我若作是念：『我得阿羅漢道。』 世尊則不說須菩提是樂阿蘭那行者！ 以須菩提實無所行，而名須菩提是樂阿蘭那行。」
“Subhūti, what do you think? Does an arhat have the thought, ‘I have obtained the fruit of an arhat?’” Subhūti replied, “No, Bhagavān. Why? There is truly no dharma which may be called an arhat. Bhagavān, if an arhat has the thought, ‘I have attained the Arhat Path,’ then this is a person attached to a self, a person, a being, and a life. Bhagavān, the Buddha says that among arhats, I am the foremost in my practice of the Samādhi of Non-contention, and am the foremost free of desire. However, Bhagavān, I do not have the thought, ‘I am an arhat free of desire.’ If I were thinking this way, then the Bhagavān would not speak of ‘Subhūti, the one who dwells in peace.’ It is because there is truly nothing dwelled in, that he speaks of ‘Subhūti, the one who dwells in peace.’”
佛告須菩提： 「於意云何？如來昔在然燈佛所，於法有所得不？」 「世尊！ 如來在然燈佛所，於法實無所得。」 「須菩提！ 於意云何？菩薩莊嚴佛土不？」 「不也，世尊！ 何以故？莊嚴佛土者，則非莊嚴，是名莊嚴。」「是故須菩提， 諸菩薩摩訶薩應如是生清淨心， 不應住色生心，不應住聲、香、味、觸、法生心， 應無所住而生其心。 「須菩提！譬如有人， 身如須彌山王，於意云何？是身為大不？」須菩提言： 「甚大，世尊！何以故？佛說非身，是名大身。」
The Buddha addressed Subhūti, saying, “What do you think? In the past when the Tathāgata was with Dīpaṃkara Buddha, was there any dharma obtained?” “No, Bhagavān. When the Tathāgata was with Dīpaṃkara Buddha there was truly no dharma obtained.” “Subhūti, what do you think? Do bodhisattvas adorn buddha-lands?” “No, Bhagavān. Why? The adornments of buddha-lands are not adornments, and are thus called adornments.” “Therefore, Subhūti, bodhisattva-mahāsattvas should thusly give rise to a clear and pure mind—a mind not associated with abiding in form; a mind not associated with abiding in sounds, scents, tastes, sensations, or dharmas; a mind not abiding in life. Subhūti, suppose a person had a body like Mount Sumeru, King of Mountains. Would this body be great?” Subhūti replied, “It would be extremely great, Bhagavān. Why? The Buddha teaches that no body is the Great Body.”
「須菩提！如恒河中所有沙數，如是沙等恒河， 於意云何？是諸恒河沙寧為多不？」 須菩提言： 「甚多，世尊！但諸恒河尚多無數，何況其沙。」 「須菩提！我今實言告汝。若有善男子、善女人， 以七寶滿爾所恒河沙數三千大千世界， 以用布施，得福多不？」須菩提言：「甚多，世尊！」 佛告須菩提：「若善男子、善女人，於此經中， 乃至受持四句偈等，為他人說， 而此福德勝前福德。
“Subhūti, suppose each sand grain in the Ganges River, contained its own Ganges River. What do you think, would there be many grains of sand of the Ganges River?” Subhūti said, “There would be extremely many, Bhagavān. The number of Ganges Rivers alone would be countless, let alone their grains of sand.” “Subhūti, I will now tell you a truth. If a good man or good woman filled such a number of three thousand great thousand-worlds with the Seven Precious Jewels in the practice of giving, would he or she obtain many merits?” Subhūti said, “Extremely many, Bhagavān.” The Buddha told Subhūti, “Just so, if good men and good women accept and maintain even a four-line gāthā from within this sūtra, speaking it to others, then the merits of this surpass the former merits.
「復次，須菩提！隨說是經，乃至四句偈等， 當知此處，一切世間天、人、阿修羅，皆應供養， 如佛塔廟，何況有人盡能受持讀誦。須菩提！ 當知是人成就最上第一希有之法， 若是經典所在之處，則為有佛，若尊重弟子。」
“Moreover, Subhūti, if one speaks even a four-line gāthā from within this sūtra, you should understand that this place is like the shrine of a buddha. In every world, the devas, humans, and asuras should provide offerings to it. How much more so for those capable of accepting and maintaining the entire sūtra? Subhūti, you should know that this is a person with the highest and most exceptional Dharma. Wherever this sūtra dwells is the Buddha or an honored disciple.”
爾時，須菩提白佛言：「世尊！ 當何名此經？我等云何奉持？」 佛告須菩提：「是經名為“ 金剛般若波羅蜜”。以是名字，汝當奉持。 所以者何？須菩提！佛說般若波羅蜜， 則非般若波羅蜜。須菩提！於意云何？如來有所說法不？」 須菩提白佛言：「世尊！如來無所說。」 「須菩提！ 於意云何？三千大千世界所有微塵是為多不？」 須菩提言：「甚多，世尊！」 「須菩提！諸微塵， 如來說非微塵，是名微塵。如來說世界，非世界， 是名世界。「須菩提！ 於意云何？可以三十二相見如來不？」 「不也，世尊！ 不可以三十二相得見如來。何以故？如來說三十二相， 即是非相，是名三十二相。」「須菩提！ 若有善男子、善女人，以恒河沙等身命布施； 若復有人，於此經中，乃至受持四句偈等， 為他人說，其福甚多。」
Subhūti asked the Buddha, “Bhagavān, by what name should we revere and maintain this sūtra?” The Buddha told Subhūti, “This sūtra is called the Vajracchedikā Prajñāpāramitā, and by this name you should revere and maintain it. Why is it called this? Subhūti, this Prajñāpāramitā spoken by the Buddha is not a perfection of prajñā. Subhūti, what do you think? Has the Tathāgata actually spoken any dharma?” Subhūti replied, “Bhagavān, the Tathāgata has not spoken.” “Subhūti, what do you think? Are there very many atoms contained in three thousand great thousand-worlds?” Subhūti replied, “There are extremely many, Bhagavān.” “Subhūti, the atoms spoken of by the Tathāgata are not atoms, and are thus called atoms. The worlds spoken of by the Tathāgata are not worlds, and are thus called worlds. Subhūti, what do you think? Can the Tathāgata be seen by means of the Thirty-two Marks?” “No, Bhagavān, the Tathāgata cannot be seen by means of the Thirty-two Marks. Why? The Thirty-two Marks that the Tathāgata speaks of are not marks, and are thus called the Thirty-two Marks.” “Subhūti, suppose there were a good man or good woman who, in the practice of giving, gave his or her body away as many times as there are sand grains in the Ganges River. If there are people who accept and maintain even a four-line gāthā from within this sūtra, then the merits of this are far greater.”
爾時，須菩提聞說是經，深解義趣， 涕淚悲泣，而白佛言：「希有，世尊！ 佛說如是甚深經典，我從昔來所得慧眼， 未曾得聞如是之經。世尊！若復有人得聞是經，信心清淨， 則生實相，當知是人，成就第一希有功德。 世尊！是實相者，則是非相，是故如來說名實相。
At that time, Subhūti, hearing this sūtra being spoken, had a profound understanding of its essential meaning, and burst into tears. He then addressed the Buddha, saying, “How exceptional, Bhagavān, is the Buddha who thus speaks this profound sūtra! Since attaining the Eye of Prajñā, I have never heard such a sūtra! Bhagavān, if there are again people who are able to hear this sūtra thusly, with a mind of clean and clear belief, giving rise to the true appearance, then this is a person with the most extraordinary merits. Bhagavān, the true appearance is not an appearance, and for this reason the Tathāgata speaks of a true appearance.
世尊！我今得聞如是經典， 信解受持不足為難，若當來世，後五百歲，其有眾生， 得聞是經，信解受持，是人則為第一希有。 何以故？此人無我相、人相、眾生相、壽者相。 所以者何？我相即是非相，人相、眾生相、 壽者相即是非相。何以故？離一切諸相，則名諸佛。」 佛告須菩提：「如是，如是！若復有人，得聞是經， 不驚、不怖、不畏，當知是人甚為希有。 何以故？須菩提！如來說第一波羅蜜， 非第一波羅蜜，是名第一波羅蜜。
“Bhagavān, being able to hear this sūtra thusly, I do not find it difficult to believe, understand, accept, and maintain it. However, in the next era, five hundred years from now, if there are sentient beings who are able to hear this sūtra and believe, understand, accept, and maintain it, then they will be most extraordinary. Why? This is because such a person has no notions of a self, notions of a person, notions of a being, or notions of a life. Why? The appearance of a self is not a true appearance; appearances of a person, a being, and a life, are also not true appearances. Those who have departed from all appearances are called buddhas.” The Buddha told Subhūti, “Thusly, thusly! If there are again people who are able to hear this sūtra, and are not startled, terrified, or fearful, know that the existence of such a person is extremely rare. Why? Subhūti, this foremost pāramitā that the Tathāgata speaks of is not a foremost pāramitā, and is thus called the foremost pāramitā.
須菩提！忍辱波羅蜜， 如來說非忍辱波羅蜜。何以故？須菩提！ 如我昔為歌利王割截身體，我於爾時， 無我相、無人相、無眾生相、無壽者相。 何以故？我於往昔節節支解時，若有我相、人相、 眾生相、壽者相，應生瞋恨。須菩提！ 又念過去於五百世作忍辱仙人，於爾所世，無我相、 無人相、無眾生相、無壽者相。
“Subhūti, the Pāramitā of Forbearance that the Tathāgata speaks of is not a pāramitā of forbearance. Why? Subhūti, this is like in the past when my body was cut apart by the Kalirāja: there were no notions of a self, notions of a person, notions of a being, or notions of a life. In the past, when I was being hacked limb from limb, if there were notions of a self, notions of a person, notions of a being, or notions of a life, then I would have responded with hatred and anger. Remember also that I was the Ṛṣi of Forbearance for five hundred lifetimes in the past. Over so many lifetimes there were no notions of a self, notions of a person, notions of a being, or notions of a life.
是故須菩提！ 菩薩應離一切相， 發阿耨多羅三藐三菩提心，不應住色生心， 不應住聲香味觸法生心，應生無所住心。若心有住， 則為非住。是故佛說：『菩薩心不應住色布施。』 「須菩提！菩薩為利益一切眾生，應如是布施。 如來說：『一切諸相，即是非相。』又說：『一切眾生， 則非眾生。』「須菩提！如來是真語者、實語者、 如語者、不誑語者、不異語者。
“Therefore, Subhūti, bodhisattvas should depart from all appearances in order to develop the mind of Anuttarā Samyaksaṃbodhi. They should give rise to a mind which does not dwell in form. They should give rise to a mind which does not dwell in sounds, scents, tastes, sensations, or dharmas. They should give rise to a mind which does not dwell. In anything that dwells in the mind, one should not dwell, and for this reason the Buddha says that the minds of bodhisattvas should not dwell in form when practicing giving. Subhūti, bodhisattvas should give thusly because it benefits all sentient beings. The Tathāgata teaches that all characteristics are not characteristics, and all sentient beings are not sentient beings. Subhūti, the Tathāgata is one who speaks what is true, one who speaks what is real, one who speaks what is thus, and is not a deceiver or one who speaks to the contrary.
「須菩提！ 如來所得法，此法無實無虛。須菩提！ 若菩薩心住於法而行布施，如人入闇，則無所見； 若菩薩心不住法而行布施，如人有目， 日光明照，見種種色。「須菩提！當來之世， 若有善男子、善女人，能於此經受持讀誦， 則為如來以佛智慧，悉知是人，悉見是人， 皆得成就無量無邊功德。
“Subhūti, the Dharma attained by the Tathāgata is neither substantial nor void. Subhūti, if the mind of a bodhisattva dwells in dharmas when practicing giving, then this is like a person in darkness who is unable to see anything. However, if the mind of a bodhisattva does not dwell in dharmas when practicing giving, then this is like a person who is able to see, for whom sunlight clearly illuminates the perception of various forms. Subhūti, in the next era, if there are good men or good women capable of accepting, maintaining, studying, and reciting this sūtra, then the Tathāgata by means of his buddha-wisdom is always aware of them and always sees them. These people all obtain immeasurable, limitless merit.
「須菩提！若有善男子、善女人， 初日分以恒河沙等身布施， 中日分復以恒河沙等身布施，後日分亦以恒河沙等身布施， 如是無量百千萬億劫以身布施；若復有人， 聞此經典，信心不逆，其福勝彼，何況書寫、受持、 讀誦、為人解說。
“Subhūti, suppose there were a good man or a good woman who, in the morning, gave his or her body away as many times as there are grains of sand in the Ganges River. In the middle of the day, this person would also give his or her body away as many times as there are grains of sand in the Ganges River. Then in the evening, this person would also give his or her body away as many times as there are grains of sand in the Ganges River. Suppose this giving continued for incalculable billions of eons. If there are people again who hear this sūtra with a mind of belief, without doubt, then the merits of these people surpass the former merits. How much more so for those who write, accept, maintain, study, recite, and explain it?
「須菩提！以要言之， 是經有不可思議、不可稱量、無邊功德。 如來為發大乘者說，為發最上乘者說。 若有人能受持讀誦，廣為人說，如來悉知是人，悉見是人， 皆得成就不可量、不可稱、無有邊、 不可思議功德，如是人等， 則為荷擔如來阿耨多羅三藐三菩提。何以故？須菩提！若樂小法者， 著我見、人見、眾生見、壽者見，則於此經， 不能聽受讀誦、為人解說。「須菩提！在在處處， 若有此經，一切世間天、人、阿修羅， 所應供養；當知此處，則為是塔，皆應恭敬， 作禮圍繞，以諸華香而散其處。
“Subhūti, to summarize, this sūtra has inconceivable, immeasurable, limitless merit. The Tathāgata speaks it to send forth those in the Great Vehicle, to send forth those in the Supreme Vehicle. If there are people able to accept, maintain, study, recite, and explain this sūtra to others, then the Tathāgata is always aware of them and always sees them. Thusly, these people are carrying the Anuttarā Samyaksaṃbodhi of the Tathāgata. Why? Subhūti, those who are happy with lesser teachings are attached to views of a self, views of a person, views of a being, and views of a life. They cannot hear, accept, maintain, study, recite, and explain it to others. Subhūti, in every place where this sūtra exists, the devas, humans, and asuras from every world should provide offerings. This place is a shrine to which everyone should respectfully make obeisance and circumambulate, adorning its resting place with flowers and incense.
「復次，須菩提！善男子、善女人，受持讀誦此經， 若為人輕賤，是人先世罪業，應墮惡道， 以今世人輕賤故，先世罪業則為消滅， 當得阿耨多羅三藐三菩提。「須菩提！ 我念過去無量阿僧祇劫，於然燈佛前， 得值八百四千萬億那由他諸佛，悉皆供養承事， 無空過者；若復有人，於後末世， 能受持讀誦此經，所得功德，於我所供養諸佛功德， 百分不及一，千萬億分、 乃至算數譬喻所不能及。「須菩提！若善男子、善女人，於後末世， 有受持讀誦此經，所得功德，我若具說者， 或有人聞，心則狂亂，狐疑不信。須菩提！ 當知是經義不可思議，果報亦不可思議。」
“Moreover, Subhūti, suppose good men and good women accept, maintain, study, and recite this sūtra. If they are treated badly due to karma from a previous life that would make them fall onto evil paths, then from this treatment by others their karma from previous lives will be eliminated in this lifetime, and they will attain Anuttarā Samyaksaṃbodhi. Subhūti, I remember in the past, innumerable, incalculable eons before Dīpaṃkara Buddha, being able to meet 84,000 countless myriads of buddhas, and providing offerings to honor them all without exception. Suppose someone in the next era is able to accept, maintain, study, and recite this sūtra. The merits of my offerings to all those buddhas are, in comparison to the merits of this person, not even one hundredth as good. They are so vastly inferior that a comparison cannot be made. Subhūti, if there are good men and good women in the next era who accept, maintain, study, and recite this sūtra, and I were to fully explain all the merits attained, the minds of those listening could go mad with confusion, full of doubt and disbelief. Subhūti, understand that just as the meaning of this sūtra is inconceivable, its rewards of karma are also inconceivable.”
爾時，須菩提白佛言：「世尊！善男子、善女人， 發阿耨多羅三藐三菩提心， 云何應住？云何降伏其心？」佛告須菩提：「善男子、善女人， 發阿耨多羅三藐三菩提者，當生如是心： 『我應滅度一切眾生。滅度一切眾生已， 而無有一眾生實滅度者。』何以故？須菩提！ 若菩薩有我相、人相、眾生相、壽者相，則非菩薩。 所以者何？須菩提！ 實無有法發阿耨多羅三藐三菩提者。
At that time, Subhūti addressed the Buddha, saying, “Bhagavān, when good men and good women develop the mind of Anuttarā Samyaksaṃbodhi, how should their minds dwell? How should they pacify their minds?” The Buddha told Subhūti, “Good men and good women develop Anuttarā Samyaksaṃbodhi by giving rise to a mind thusly: ‘I will liberate all sentient beings. Yet when all sentient beings have been liberated, then truly not even a single sentient being has been liberated.’ Why? Subhūti, a bodhisattva who has a notion of a self, a notion of a person, a notion of a being, or a notion of a life, is not a bodhisattva. Why is this so? Subhūti, there is actually no dharma of one who develops Anuttarā Samyaksaṃbodhi.
「須菩提！ 於意云何？如來於然燈佛所，有法得阿耨多羅三藐三菩提不？」 「不也，世尊！如我解佛所說義， 佛於然燈佛所，無有法得阿耨多羅三藐三菩提。」 佛言： 「如是，如是！須菩提！ 實無有法如來得阿耨多羅三藐三菩提。須菩提！ 若有法如來得阿耨多羅三藐三菩提者， 然燈佛則不與我受記：『汝於來世，當得作佛， 號釋迦牟尼。』 以實無有法得阿耨多羅三藐三菩提，是故然燈佛與我受記，作是言： 『汝於來世，當得作佛，號釋迦牟尼。』何以故？如來者， 即諸法如義。 「若有人言： 『如來得阿耨多羅三藐三菩提。』須菩提！實無有法， 佛得阿耨多羅三藐三菩提。
“What do you think? When the Tathāgata was with Dīpaṃkara Buddha, was there any dharma of the attainment of Anuttarā Samyaksaṃbodhi?” “No, Bhagavān, and thus do I explain the actual meaning of the Buddha’s teachings: when the Buddha was with Dīpaṃkara Buddha, there was truly no dharma of the attainment of Anuttarā Samyaksaṃbodhi.” The Buddha said, “Thusly, thusly, Subhūti! There was no dharma of the Tathāgata’s attainment of Anuttarā Samyaksaṃbodhi. Subhūti, if there were a dharma of the Tathāgata’s attainment of Anuttarā Samyaksaṃbodhi, then Dīpaṃkara Buddha would not have given me the prediction, ‘In the next era you will become a buddha named Śākyamuni.’ It is because there was no dharma of the attainment of Anuttarā Samyaksaṃbodhi, that Dīpaṃkara Buddha gave me this prediction by saying, ‘In the next era you will become a buddha named Śākyamuni.’ Why? ‘Tathāgata’ has the meaning of the suchness of dharmas. Subhūti, if someone says, ‘The Tathāgata has attained Anuttarā Samyaksaṃbodhi,’ there is no dharma of a buddha’s attainment of Anuttarā Samyaksaṃbodhi.
須菩提！ 如來所得阿耨多羅三藐三菩提，於是中無實無虛。 是故如來說：『一切法皆是佛法。』須菩提！ 所言一切法者，即非一切法，是故名一切法。 「須菩提！ 譬如人身長大。」 須菩提言：「世尊！ 如來說人身長大，則為非大身，是名大身。」「須菩提！ 菩薩亦如是。若作是言：『我當滅度無量眾生。』 則不名菩薩。何以故？須菩提！ 實無有法名為菩薩。是故佛說：『一切法無我、無人、無眾生、 無壽者。』須菩提！若菩薩作是言： 『我當莊嚴佛土。』是不名菩薩。 何以故？如來說莊嚴佛土者，即非莊嚴，是名莊嚴。須菩提！ 若菩薩通達無我法者，如來說名真是菩薩。
“Subhūti, the true attainment by the Tathāgata of Anuttarā Samyaksaṃbodhi is neither substantial nor void, and for this reason the Tathāgata says, ‘All dharmas are the Buddha Dharma.’ Subhūti, all dharmas spoken of are actually not all dharmas, and are thus called all dharmas. Subhūti, this is like the body of a person that is tall and great.” Subhūti said, “Bhagavān, the body of a person that the Tathāgata speaks of, tall and great, is not a great body, and is thus called the Great Body.” “Subhūti, for bodhisattvas it is also such as this. If someone says ‘I will liberate and cross over innumerable sentient beings,’ then this is not one to be called a bodhisattva. Why? Subhūti, truly there is no dharma of a bodhisattva, and for this reason the Buddha says, ‘All dharmas are not a self, a person, a being, or a life.’ Subhūti, if a bodhisattva says, ‘I am adorning buddha-lands,’ then this is not one to be called a bodhisattva. Why? The adornments of buddha-lands spoken of by the Tathāgata are not adornments, and are thus called adornments. Subhūti, if a bodhisattva has penetrating realization that dharmas are without self, then the Tathāgata says, ‘This is a true bodhisattva.’
「須菩提！於意云何？如來有肉眼不？」 「如是， 世尊！如來有肉眼。」 「須菩提！ 於意云何？如來有天眼不？」 「如是，世尊！如來有天眼。」 「須菩提！於意云何？如來有慧眼不？」 「如是，世尊！ 如來有慧眼。」 「須菩提！ 於意云何？如來有法眼不？」 「如是，世尊！如來有法眼。」 「須菩提！ 於意云何？如來有佛眼不？」 「如是，世尊！ 如來有佛眼。」「須菩提！ 於意云何？恒河中所有沙，佛說是沙不？」 「如是，世尊！如來說是沙。」 「須菩提！於意云何？如一恒河中所有沙， 有如是等恒河，是諸恒河所有沙數佛世界， 如是寧為多不？」「甚多，世尊！」 佛告須菩提： 「爾所國土中，所有眾生，若干種心，如來悉知。 何以故？如來說諸心，皆為非心，是名為心。 所以者何？須菩提！過去心不可得， 現在心不可得，未來心不可得。
“Subhūti, what do you think? Does the Tathāgata have the Physical Eye?” “Thusly, Bhagavān, the Tathāgata has the Physical Eye.” “Subhūti, what do you think? Does the Tathāgata have the Divine Eye?” “Thusly, Bhagavān, the Tathāgata has the Divine Eye.” “Subhūti, what do you think? Does the Tathāgata have the Prajñā Eye?” “Thusly, Bhagavān, the Tathāgata has the Prajñā Eye.” “Subhūti, what do you think? Does the Tathāgata have the Dharma Eye?” “Thusly, Bhagavān, the Tathāgata has the Dharma Eye.” “Subhūti, what do you think? Does the Tathāgata have the Buddha Eye?” “Thusly, Bhagavān, the Tathāgata has the Buddha Eye.” Subhūti, what do you think? Regarding the sand grains of the Ganges River, does the Buddha speak of these grains of sand?” “Thusly, Bhagavān, the Tathāgata speaks of these grains of sand.” “If there were as many Ganges Rivers as there are sand grains in the Ganges River, and there were such buddha world realms as there were sand grains in all those Ganges Rivers, would their number be very many?” “It would be extremely many, Bhagavān.” The Buddha told Subhūti, “Such a number of lands possess a multitude of sentient beings, and their minds are fully known by the Tathāgata. Why? The minds that the Tathāgata speaks of are not minds, and are thus called minds. Why is this so? Subhūti, past mind cannot be grasped, present mind cannot be grasped, and future mind cannot be grasped.
「須菩提！ 於意云何？若有人滿三千大千世界七寶以用布施，是人以是因緣， 得福多不？」 「如是，世尊！此人以是因緣，得福甚多。」 「須菩提！若福德有實，如來不說得福德多； 以福德無故，如來說得福德多。
“Subhūti, what do you think? If someone filled three thousand great thousand-worlds with the Seven Precious Jewels, and gave them away in the practice of giving, would this person obtain many merits from such causes and conditions?” “Thusly, Bhagavān, from such causes and conditions, the merits of this person would be extremely many.” “Subhūti, if such merits truly existed, then the Tathāgata would not say that many merits that are obtained. It is from the merits that are unconditioned, that the Tathāgata speaks of obtaining many merits.
「須菩提！ 於意云何？佛可以具足色身見不？」 「不也，世尊！如來不應以具足色身見。 何以故？如來說具足色身，即非具足色身， 是名具足色身。」 「須菩提！ 於意云何？如來可以具足諸相見不？」「不也，世尊！ 如來不應以具足諸相見。何以故？如來說諸相具足， 即非具足，是名諸相具足。」
“Subhūti, what do you think? Can the Tathāgata be seen by means of the perfected body of form?” “No, Bhagavān, the Tathāgata cannot be seen by means of the perfected body of form. Why? The perfected body of form that the Tathāgata speaks of is itself not a perfected body of form, and is thus called the perfected body of form.” “Subhūti, what do you think? Can the Tathāgata be seen by the perfection of all marks?” “No, Bhagavān, the Tathāgata cannot be seen by the perfection of all marks. Why? The perfection of marks that the Tathāgata speaks of is itself not a perfection, and is thus called the perfection of marks.”
「須菩提！ 汝勿謂如來作是念：『我當有所說法。』莫作是念， 何以故？若人言：『如來有所說法。』即為謗佛， 不能解我所說故。須菩提！說法者， 無法可說，是名說法。」 爾時，慧命須菩提白佛言：「世尊！頗有眾生， 於未來世，聞說是法，生信心不？」佛言： 「須菩提！彼非眾生，非不眾生。 何以故？須菩提！眾生、眾生者，如來說非眾生，是名眾生。」
“Subhūti, do not say that it occurs to the Tathāgata, ‘I have a spoken Dharma.’ Do not compose this thought. Why? If someone says ‘The Tathāgata has a spoken Dharma,’ then this is like slandering the Buddha, because what I have spoken cannot be understood. Subhūti, one who speaks the Dharma is unable to speak any dharma, and it is thus called speaking the Dharma.” At that time, Living Wisdom Subhūti addressed the Buddha, saying, “Bhagavān, will there be sentient beings in the next era who will hear this spoken dharma and give rise to a mind of belief?” The Buddha replied, “Subhūti, there will be neither sentient beings nor will there not be sentient beings. Why? Subhūti, the sentient beings that the Tathāgata speaks of are not sentient beings, and are thus called sentient beings.”
須菩提白佛言：「世尊！ 佛得阿耨多羅三藐三菩提，為無所得耶？」 「如是，如是！須菩提！ 我於阿耨多羅三藐三菩提乃至無有少法可得，是名阿耨多羅三藐三菩提。
Subhūti asked the Buddha, “Bhagavān, is the Buddha’s attainment of Anuttarā Samyaksaṃbodhi actually without attainment?” “Thusly, thusly, Subhūti. With regard to my Anuttarā Samyaksaṃbodhi, there is not even the slightest dharma of Anuttarā Samyaksaṃbodhi which may be grasped.
「復次，須菩提！是法平等，無有高下， 是名阿耨多羅三藐三菩提；以無我、無人、無眾生、 無壽者，修一切善法， 則得阿耨多羅三藐三菩提。 須菩提！所言善法者，如來說非善法， 是名善法。
“Moreover, Subhūti, the equality of dharmas that has nothing that is better or worse, is called Anuttarā Samyaksaṃbodhi, and by means of no self, no person, no being, and no life, all pure dharmas are cultivated and Anuttarā Samyaksaṃbodhi is attained. Subhūti, these pure dharmas that the Tathāgata speaks of are not pure dharmas, and are thus called pure dharmas.
「須菩提！ 若三千大千世界中所有諸須彌山王，如是等七寶聚，有人持用布施； 若人以此般若波羅蜜經，乃至四句偈等，受持讀誦、 為他人說，於前福德百分不及一， 百千萬億分，乃至算數譬喻所不能及。
“Subhūti, suppose three thousand great thousand-worlds all contained Sumeru, King of Mountains, and there were mountains such as this of the Seven Precious Jewels, given away by someone in the practice of giving. If a person has only a four-line gāthā from this Prajñāpāramitā sūtra, and accepts, maintains, studies, recites, and speaks it for others, then the merits of the other person are not even one hundredth as good. They are so vastly inferior that the two are incomparable.
「須菩提！於意云何？汝等勿謂如來作是念： 『我當度眾生。』須菩提！莫作是念。 何以故？實無有眾生如來度者， 若有眾生如來度者，如來則有我、人、眾生、壽者。須菩提！ 如來說：『有我者，則非有我， 而凡夫之人以為有我。』須菩提！凡夫者，如來說則非凡夫。
“Subhūti, what do you think? You should not say that it occurs to the Tathāgata, ‘I will cross over sentient beings.’ Subhūti, do not compose this thought. Why? Truly there are no sentient beings crossed over by the Tathāgata. If there were sentient beings crossed over by the Tathāgata, then there would be a self, a person, a being, and a life. The existence of a self that the Tathāgata speaks of is not the existence of a self, but ordinary people believe it is a self. Subhūti, an ordinary person that the Tathāgata speaks of is not an ordinary person.
「須菩提！
於意云何？可以三十二相觀如來不？」 須菩提言：「如是，如是！
以三十二相觀如來。」 佛言：「須菩提！
若以三十二相觀如來者，轉輪聖王則是如來。」
須菩提白佛言：「世尊！如我解佛所說義，
不應以三十二相觀如來。」 爾時，世尊而說偈言：
「若以色見我， 以音聲求我，
是人行邪道， 不能見如來。
“Subhūti, what do you think? Can the Tathāgata be observed by means of the Thirty-two Marks?” Subhūti replied, “Thusly, thusly, with the Thirty-two Marks the Tathāgata is to be observed.” The Buddha said, “Subhūti, if the Tathāgata could be observed by means of the Thirty-two Marks, then a cakravartin king would be a tathāgata.” Subhūti addressed the Buddha, saying, “Bhagavān, thus do I explain the meaning of what the Buddha has said. One should not observe the Tathāgata by means of the Thirty-two Marks.” At that time, the Bhagavān spoke a gāthā, saying:
If one perceives me in forms,
If one listens for me in sounds,
This person practices a deviant path
And cannot see the Tathāgata.
「須菩提！汝若作是念：『如來不以具足相故， 得阿耨多羅三藐三菩提。』須菩提！ 莫作是念。如來不以具足相故， 得阿耨多羅三藐三菩提。 「須菩提！汝若作是念： 『發阿耨多羅三藐三菩提者，說諸法斷滅相。』 莫作是念。何以故？發阿耨多羅三藐三菩提心者， 於法不說斷滅相。
“Subhūti, suppose you think, ‘The Tathāgata has not, from the perfection of characteristics, attained Anuttarā Samyaksaṃbodhi.’ Subhūti, do not compose the thought, ‘The Tathāgata has not, from the perfection of characteristics, attained Anuttarā Samyaksaṃbodhi.’ Subhūti, composing this thought, the one who is developing the mind of Anuttarā Samyaksaṃbodhi is then speaking of the severence and annihilation of dharmas. Do not compose this thought. Why? One who is developing the mind of Anuttarā Samyaksaṃbodhi does not speak of a characteristic of the severence and annihilation of dharmas.
「須菩提！ 若菩薩以滿恒河沙等世界七寶布施； 若復有人知一切法無我，得成於忍， 此菩薩勝前菩薩所得功德。須菩提！以諸菩薩不受福德故。」 須菩提白佛言：「世尊！云何菩薩不受福德？」 「須菩提！菩薩所作福德，不應貪著， 是故說不受福德。
“Subhūti, suppose a bodhisattva, in the practice of giving, filled as many world realms with the Seven Precious Jewels, as there are grains of sand in the Ganges River. If there is a person with the awareness that all dharmas are without self, and accomplishes their complete endurance, then this is superior, and the merits attained by this bodhisattva surpass those of the previous bodhisattva. Subhūti, the reason for this is that bodhisattvas do not receive merit.” Subhūti addressed the Buddha, saying, “Bhagavān, why do you say that bodhisattvas do not receive merit?” “Subhūti, for bodhisattvas to make merit, they should not greedily wish to acquire it, and therefore it is said that there is no merit received.
「須菩提！若有人言：『如來若來若去、 若坐若臥。』是人不解我所說義。何以故？如來者， 無所從來，亦無所去，故名如來。
“Subhūti, if someone says that the Tathāgata comes, goes, sits, or lies down, then this person does not understand the meaning of my teachings. Why? The Tathāgata is one who neither comes nor goes anywhere, and for this reason is called the Tathāgata.
「須菩提！若善男子、善女人， 以三千大千世界碎為微塵，於意云何？是微塵眾寧為多不？」 「甚多，世尊！何以故？若是微塵眾實有者， 佛則不說是微塵眾。所以者何？佛說微塵眾， 則非微塵眾，是名微塵眾。世尊！ 如來所說三千大千世界，則非世界，是名世界。 何以故？若世界實有者，則是一合相。 如來說一合相，則非一合相，是名一合相。」「須菩提！ 一合相者，則是不可說，但凡夫之人貪著其事。
“Subhūti, if a good man or good woman disintegrated three thousand great thousand-worlds into atoms, would these atoms be very many in number?” “They would be extremely many, Bhagavān. Why? If this multitude of atoms truly existed, then the Buddha would not speak of a multitude of atoms. Yet the Buddha does speak of a multitude of atoms, and therefore the multitude of atoms spoken of by the Buddha is not a multitude of atoms, and is thus called a multitude of atoms. Bhagavān, the three thousand great thousand-worlds that the Tathāgata speaks of are not worlds, and are thus called worlds. Why? The existence of these worlds is like a single unified appearance. Why? The unified appearance that the Tathāgata speaks of is not a unified appearance, and is thus called the unified appearance.” “Subhūti, one who is of the unified characteristic is unable to speak it, and yet ordinary people greedily wish to acquire it.
「須菩提！若人言：『佛說我見、人見、眾生見、 壽者見。』須菩提！ 於意云何？是人解我所說義不？」 「世尊！是人不解如來所說義。 何以故？世尊說我見、人見、眾生見、壽者見，即非我見、 人見、眾生見、壽者見，是名我見、人見、眾生見、 壽者見。」「須菩提！ 發阿耨多羅三藐三菩提心者，於一切法，應如是知，如是見，如是信解， 不生法相。須菩提！所言法相者， 如來說即非法相，是名法相。
“Subhūti, suppose a person says, ‘The Buddha teaches views of a self, a person, a being, and a life.’ Subhūti, what do you think? Does this person understand the meaning of my teachings?” “No, Bhagavān, this person does not understand the meaning of the Tathāgata’s teachings. Why? The views of a self, a person, a being, and a life, that the Bhagavān speaks of, are not views of a self, a person, a being, or a life, and are thus called the views of a self, a person, a being, and a life.” “Subhūti, regarding all dharmas, one who is developing the mind of Anuttarā Samyaksaṃbodhi should thusly know, thusly see, and thusly believe, not giving rise to notions of dharmas. Subhūti, the true characteristic of dharmas is not a characteristic of dharmas, and is thus called the characteristic of dharmas.
「須菩提！ 若有人以滿無量阿僧祇世界七寶持用布施， 若有善男子、善女人，發菩薩心者，持於此經， 乃至四句偈等，受持讀誦，為人演說，其福勝彼。 云何為人演說？不取於相，如如不動。何以故？ 「一切有為法， 如夢、幻、泡、影， 如露亦如電， 應作如是觀。」 佛說是經已，長老須菩提及諸比丘、比丘尼、 優婆塞、優婆夷，一切世間天、人、阿修羅， 聞佛所說，皆大歡喜，信受奉行。
“Subhūti, suppose someone filled immeasurable, innumerable worlds with the Seven Precious Jewels, and then gave these away in the practice of giving. If a good man or good woman develops the mind of a bodhisattva and maintains this sūtra, even with as little as a four-line gāthā, and accepts, maintains, studies, recites, and explains it to others, then the merits of this surpass the others. How should one explain it? Without grasping at characteristics, in unmoving suchness. For what reason?
All conditioned dharmas
Are like dreams, illusions, bubbles, or shadows;
Like drops of dew, or flashes of lightning;
Thusly should they be contemplated.
After the Buddha had spoken this sūtra, then Elder Subhūti along with all the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, and the devas, humans, and asuras from every world, heard what the Buddha had said. With great bliss, they believed, accepted, and reverently practiced in accordance.
金剛般若波羅蜜經
End of the Diamond Sūtra
那謨婆伽跋帝 缽喇壤 波羅弭多曳 唵 伊利底 伊室利 輸盧馱 毘舍耶 毘舍 耶 莎婆訶
namo bhagavatīprajñāpāramitāyai oṃ īriti īṣiri śruta viṣaya viṣaya svāhā
Prajñāpāramitā Diamond Sūtra: Commentary with Chinese and English Text is dedicated to the public domain