姚秦天竺三藏鳩摩羅什譯
江味農居士校正
如是我聞：
This is what I heard:
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。
The Buddha was once in the Jetavana Monastery in Srâvastî,
accompanied by 1,250 major disciples. At that time the World-Honored One,
when mealtime came, put on his robe, took his begging bowl in hand,
and went into the city of Srâvastî to beg for food.
He then returned to the monastery, and when he had finished eating,
put away his robe and begging bowl, washed his feet, spread his
sitting mat 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？」
At that time the elder monk Subhuti, who was among the disciples, having risen from his seat, bared his right shoulder, pressed his right knee to the ground, brought his palms together in a gesture of reverence, and addressed the Buddha in these words: "How rare and wonderful, World-Honored One, the way the Thus Come One carefully takes thought of the bodhisattvas, how he carefully gives instruction to the bodhisattvas. World-Honored One, if these good men and good women wish to set their minds on the attainment of supreme and perfect enlightenment, how should they live, how should they discipline their minds?"
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。」
The Buddha said "Excellent, excellent, Subhuti. It is just as you say, how the Thus Come One carefully takes thought of the bodhisattvas, how he carefully gives instruction to the bodhisattvas. Now you must listen carefully and I will explain to you how good men and good women who wish to set their minds on the attainment of supreme and perfect enlightenment should live, and how they should discipline their minds."
「唯然。世尊！願樂欲聞。」
“By all means, World-Honored One! I am eager 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。」
Then the Buddha said to Subhuti, "The bodhisattvas, the mahàsattvas, should train their minds to think in this way. All living creatures, whether born from eggs or from the womb, whether produced from moisture or from transformation, whether they have form or are without form, whether they have thought, are without thought, or are neither with or without thought—all these I will cause to pass over into the extinction of the nirvana of no remainder. In this way I will cause an immeasurable, a countless, a boundless number of living creatures to enter extinction. And yet, in truth, no living creature will be enabled to enter extinction. Why? Because, Subhuti, if the bodhisattvas entertain any thought of something that has the marks of a self, something that has the marks of a being, something that has the marks of a living creature, or something that has the marks of an individual, then they are not bodhisattvas." [ The terms self, being, living creature, and individual are said to represent the four marks or aspects of the deluded self.
]
「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。」
"Next, Subhuti, when the bodhisattvas carry out almsgiving they should have no feelings of attachment to a dharma or thing. They should have no attachment regarding the color or form of their almsgiving. They have no attachment regarding the sound, scent, taste, feel, or dharma nature of their almsgiving. Subhuti, the bodhisattvas should carry out almsgiving in this way, paying no mind to the form it may take."
"Why? Because if the bodhisattvas pay no mind to the form in their almsgiving, then the good fortune they receive will be beyond measuring.”
「須菩提！於意云何？東方虛空可思量不？」
Subhuti, what do I mean by this? The limits of the eastern sky—can they be measured?
「不也，世尊！」
No, World-Honored One.
「須菩提！南西北方四維上下虛空可思量不？」
Subhuti, can the limits of the sky to the south, the west, the north sky in the four directions, or up or down一can they be measured?
「不也，世尊！」
No, World-Honored One.
「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。」
Subhuti, when the bodhisattvas bestow alms without thinking about the form, then the good fortune they receive will in the same way be beyond measuring. Subhuti, the bodhisattvas have only to deal with attachment in the manner that I have taught them.
「須菩提！於意云何？可以身相見如來不？」
And Subhuti, what do you think? Can the Thus Come One be seen in terms of his bodily marks?
「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。」
No, World-Honored One. The Thus Come One cannot be seen in terms of bodily marks. Why? Because the Thus Come One has said that marks are in fact no bodily marks.
佛告須菩提：「凡所有相，皆是虛妄。若見諸相非相，則見如來。」
The Buddha then said to Subhuti, "Wherever there are such bodily marks, in every case they are all empty falsehoods. But if one sees that bodily marks are no bodily marks, then one sees the Thus Come One."
須菩提白佛言：「世尊！頗有眾生，得聞如是言說章句，生實信不？」
Subhuti then said to the Buddha, "World-Honored One, if living beings hear pronouncements and passages of scripture such as this, will they be able to believe and have faith in them?"
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，
The Buddha said to Subhuti, "You must not speak in such a way! In the latter five-hundred-year period after the Buddha has passed into nirvana, those who abide by the precepts and seek good fortune, encountering such passages of scripture, will be able to embrace them with a believing mind and accept them as the truth. For you should understand that these persons have not planted the seeds of good understanding under one buddha, two buddhas, or three, four, or five buddhas. They have already planted the seeds of good understanding under countless thousands and ten thousands of buddhas. When they hear passages of scripture such as this, they will accept them at once with the purest faith.
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。』」
Subhuti, the Thus Come One in all cases knows and in all cases has seen how these living beings have in this way gone about gaining unlimited good fortune. How do I know this? Because they never entertained the thought of a self, a being, a living creature, or an individual, nor the thought of a dharma, or of what is not a dharma. Why do I say this? Because if any of these living beings in their minds had seized upon such a thought, then they would be clinging to the concept of a self, a being, a living creature, or an individual. And if by entertaining such a thought they would be clinging to the concept of a self, a being, a living creature, or an individual, then what follows? If they entertained the thought of that which is not a dharma, they would likewise be clinging to the concept of a self, a being, a living creature, or an individual. Therefore, one should not seize on the idea of a dharma, or on the idea of what is not a dharma. This is the reason why the Thus Come One constantly declares that you monks should understand this—that the teachings that I expound are to be likened to a raft. The idea of a dharma must be cast aside, to say nothing of the idea of what is not a dharma."
「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？」
Subhûti what do you think? Does the Thus Come One attain supreme and perfect enlightenment? Does the Thus Come One preach that it is a dharma?
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。」
Subhûti replied in these words: "If I have understood the meaning of the Buddha's preaching, he has never posited the existence of a particular dharma such as supreme and perfect enlightenment. The Thus Come One has never posited the existence of any particular dharma at all. Why? Because the dharmas that the Buddha expounds are in all cases not something that can be acquired, not something that can be expounded. They are not dharmas, and they are not not dharmas. Why do I say this? Because all the wise and holy ones in all cases deal in an unconditioned dharma that is expressed in terms of the conditional."
「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？」
Subhûti what do you think? If a person were to fill the thousand-millionfold world with the seven treasures as an offering of alms, that person would gain great fortune, would he not?
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。」
Subhûti replied, "Very great good fortune, World-Honored One. Because such good fortune does not partake of the nature of good fortune. Therefore, the Thus Come One has said that such a person attains great good fortune."
「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。」
"But," the Buddha said,"if persons accept so much as one four-line verse from this sutra and expound it to others, then the good fortune they receive is even greater. Why? Subhuti, all the dharmas of the buddhas and supreme and perfect enlightenment of the buddhas一all these derive from this sutra. Subhuti, what are called buddha dharmas are in fact not buddha dharmas."
「須菩提！於意云何？須陀洹能作是念：『我得須陀洹果。』不？」
"Subhuti, what do you think? Can those who are stream-winners think to themselves, 'I have attained the level of stream-winner,' or can they not?"
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。」
Subhûti replied, "No, they cannot, World-Honored One. Why? Because the term stream-winner means one who has entered the stream; but there is no stream to enter. Such a person does not enter the stream of forms, sounds, scents, tastes, feelings, or dharmas. This is called a stream-winner."
「須菩提！於意云何？斯陀含能作是念：『我得斯陀含果。』不？」
Subhûti, what do you think? Can those who are once-returners think to themselves, 'I have attained the level of once-returner,' or can they not?
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。」
Subhûti replied, "No, they cannot, World-Honored One. Why? Because a once-returner is one who returns only once more. But in fact there is no such thing as returning. This is called a once-returner."
「須菩提！於意云何？阿那含能作是念：『我得阿那含果。』不？」
Subhuti, what do you think? Can those who are non-returners think to themselves, 'I have attained the level of a non-returner,' or can they not?
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。」
Subhuti replied, "No. they cannot, World-Honored One. Why? Because a non-returner is one who does not return, but in fact there is no such thing as returning. This is called a non-returner."
「須菩提！於意云何？阿羅漢能作是念：『我得阿羅漢道。』不？」
Subhuti, what do you think? Can those who are arhats think to themselves, 'I have attained the level of arhat: or can they not?
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。
Subhuti replied, “No they cannot, World-Honored One. Why? Because in fact there is no such thing called an arhat. World-Honored One, if arhats thought to themselves, ‘I have attained the level of arhat: then they would be clinging to the concept of a self, a being, a living creature, an individual."
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。」
World-Honored One, you, the Buddha, have declared that I deserve to be called foremost among those in strifeless concentration, that I am foremost among arhats free of desire. But I never think to myself, ‘I am an arhat free of desire.' World-Honored One, if I thought to myself, ‘I have attained the arhat path,' then the World-Honored One would not have said to me, 'Subhuti delights in carrying out the practice of strifeless concentration. Because for Subhuti there is in fact no such practice, I declare that Subhuti delights in the practice of strifeless concentration.
佛告須菩提：「於意云何？如來昔在然燈佛所，於法有所得不？」
The Buddha said to Subhuti, "What do you think? Did the Thus Come One in the past gain any dharma from the Buddha Dïpamkara, or did he not gain any dharma?"
「世尊！如來在然燈佛所，於法實無所得。」
World-Honored One, when the Thus Come One was with the Buddha Dïpamkara, in fact he did not gain any dharma.
「須菩提！於意云何？菩薩莊嚴佛土不？」
Subhuti, what do you think? Do the bodhisattvas adorn the buddhalands, or do they not?
「不也，世尊！何以故？莊嚴佛土者，則非莊嚴，是名莊嚴。」
No, World-Honored One. Why? Because to adorn the buddha lands is not to adorn them. This is called adorning.
「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。」
"Therefore, Subhuti, the bodhisattvas, the mahâsattvas, should in this way cultivate minds that are pure and clear and should not cultivate minds that are attached to forms, nor should they cultivate those that are attached to sound, scent, taste, feeling or dharmas. They should cultivate minds that are attached to nothing."
「須菩提！譬如有人，身如須彌山王，於意云何？是身為大不？」
Subhùti suppose there was a person whose body was the size of Sumeru, the king of mountains. What do you think? Could such a body be called big or not?
須菩提言：「甚大，世尊！何以故？佛說非身，是名大身。」
Subhûti replied, "Very big, World-Honored One. Why? Because the Bud dha has said that what is not a body—this is called a big 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？」
Subhuti, suppose there were as many Ganges Rivers as there are sands in the Ganges, and suppose one counted all the grains of sand in all these Ganges. What do you think? Would the sands of these Ganges be many or not?
須菩提言：「甚多，世尊！但諸恒河尚多無數，何況其沙。」
Subhûti replied, "Very many, World-Honored One. The number of Ganges Rivers alone would be too many to be counted, to say nothing of the sands in them."
「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？」
Subhûti, I will now tell you the truth of the matter. If good men and good women should take the seven treasures and, using them as alms, fill as many thousand-millionfold worlds as there are sands in the Ganges, would they gain great good fortune or would they not?
須菩提言：「甚多，世尊！」
Subhuti replied, "Very great, World-Honored One."
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。」
The Buddha then said to Subhûti, "If good men and good women should accept and uphold just one four-line verse from this sutra and teach it to others, then the good fortune they gained would be even greater."
「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, Subhuti, if someone proceeds to expound even one four-line verse from this sutra, you should know that the place where this is done is one where all the heavenly beings, human beings, and asuras in the world should offer alms as they would to a stupa of the Buddha. And how much more is this so if that person is fully able to accept, uphold, read, and recite the sutra. Subhuti, you should know that such a person brings to fulfillment the foremost, the most wonderful of all teachings. And that wherever this sutra exists, it is as though the Buddha himself were there, or his most venerable disciples."
爾時，須菩提白佛言：「世尊！當何名此經？我等云何奉持？」
At that time Subhuti said to the Buddha, "World-Honored One, by what name should this sutra be known, and how should we honor and uphold it?"
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？」
The Buddha said to Subhüti, "This sutra should be called 'The Diamond Perfection of Wisdom,' and by that name you should honor and uphold it. And why is this? Subhuti, the perfection of wisdom that the Buddha expounds is not a perfection of wisdom. Subhuti, why do I say this? Does the Thus Come One expound the existence of dharmas, or does he not?"
須菩提白佛言：「世尊！如來無所說。」
Subhuti said to the Buddha, "World-Honored One, the Thus Come One does not expound anything."
「須菩提！於意云何？三千大千世界所有微塵是為多不？」
Subhuti, what do you think? The dust particles in the thousand-millionfold world—are they many or not?
須菩提言：「甚多，世尊！」
Subhuti replied, "They are very many, World-Honored One."
「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。」
Subhuti, these dust particles that the Thus Come One expounds are not dust particles. These are called dust particles. And what the Thus Come One expounds as a world is not a world. This is called a world.
「須菩提！於意云何？可以三十二相見如來不？」
Subhuti, what do you think? Can the Thus Come One be seen in the thirty-two bodily marks?
「不也，世尊！何以故？如來說三十二相，即是非相，是名三十二相。」
No, World-Honored One. The Thus Come One cannot be seen in the thirty-two bodily marks. Why? Because the Thus Come One teaches us that the thirty-two bodily marks are not bodily marks. These are called the thirty-two bodily marks.
「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。」
Subhuti, suppose there were good men and good women who gave their bodies and lives as a form of almsgiving for as many times as there are sands in the Ganges. Much greater would be the good fortune gained by a person who accepted and upheld one four-line verse of this sutra and taught it to others!
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, Subhuti, hearing the Buddha speak in such a way about this sutra, achieved a profound understanding. Shedding tears of compassion, he said to the Buddha, "How rare and wonderful, World-Honored One, is the way in which you expound this most profound sutra. From times past, I have gained the eyes of wisdom, but I have never heard you expound a sutra such as this. World-Honored One, if there are persons who hear this sutra and embrace it with the purity of a believing mind, then they will come to understand the true form of reality. One should know, then that such persons will acquire the foremost, the most wonderful blessings. World-Honored One, this true form is not a form at all. Therefore the Thu Come One expounds it, calling it the true form.
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。」
World-Honored One, now that I have heard you expound a sutra such a this, it is not at all difficult for me to believe, understand, accept and uphold it. But in times to come, in the latter five-hundred-year period, if there are living beings who are able to hear this sutra and believe, understand, accept and uphold it, then they will be most wonderful persons indeed. Why? Because such persons will be free of the thought of a self, a being, a living creature, or an individual. Why? Because the concept of a self is not a concept at all. The concept of a being is not a concept at all. The concept of a living creature, the concept of a soul, is no concept at all. Why? Because when one has freed oneself from all such concepts of form, then the person may be called one of the buddhas."
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。
The Buddha said to Subhuti, "Just so, just so! If there is a person who is able to hear this sutra without alarm, without fear, without misgivings, the you should know that this person is most wonderful. Why? Subhuti, what the Thus Come One expounds as the foremost perfection is not the foremost perfection. This is called the foremost perfection.
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。
Subhuti, the pàramità or perfection of forbearance as preached by the Buddha is not the perfection of forbearance. Why? When long ago I was subjected to bodily mutilation by King Kali, at that time I had no thought of a self, a being, a living creature, an individual. Why? Because at that time in the distant past when I was being dismembered limb, if I had had a thought of a self, a being, a living creature, or an individual, then I would have been filled with anger and hatre.
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。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。』」
Subhuti when I think back to those five hundred years when I was an ascetic named Ksântivâdin or Forbearance, at that time I had no thought of a self, a being, a living creature, or an individual. Therefore, Subhuti, bodhisattvas should free themselves from all such concepts of form, and should set their minds on the attainment of supreme and perfect enlightenment. In their minds they should have no attachment to form. In their minds they should have no attachment to sound, scent, taste, feeling, or dharmas. They should cultivate a mind that is without attachment. If their minds have attachments, these should become non-attachments. Therefore I have said that bodhisattvas should in their minds have no attachments regarding the form of their almsgiving.
「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。』」
Subhuti, in order for bodhisattvas to profit and enrich all living beings, they should carry out their almsgiving in this manner. The Thus Come One preaches that all forms are in fact not forms. And he also preaches that all living beings are not living beings.
「須菩提！如來是真語者、實語者、如語者、不誑語者、不異語者。」
Subhuti, the Thus Come One speaks true words, real words, words that are so, words not wild, not deviant."
「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。
Subhuti, the dharma that the Thus Come One has acquired一this dharma is without truth and without falsehood. Subhuti, if bodhisattvas when they carry out almsgiving should in their minds have any attachment to a dharma, they would be like persons who enter a dark place and are unable to see. But if bodhisattvas when they carry out almsgiving have in their minds no attachment to a dharma, they will be like persons whose eyes are illumined by the rays of the sun and who can distinguish all kinds of colors.
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。」
Subhuti, in times to come, if there are good men and good women who can accept, uphold, read, and recite this sutra, then the Thus Come One, through his buddha wisdom, will know and recognize all of them. He will see them all and all of them will attain blessings boundless and beyond measure.
「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。」
Subhuti, suppose there were good men and good women who in the first part of the day gave their bodies as a kind of alms for as many times as there are sands in the Ganges, that in the middle part of the day they again gave their bodies as alms for as many times as there are sands in the Ganges, and that in the latter part of the day they once more gave their bodies as alms for as many times as there are sands in the Ganges, and they continued to give their bodies as alms for a hundred, a thousand, ten thousand, a million kalpas. But if there were a person who, hearing this sutra, responded with a believing mind and did not question it, then that person’s good fortune would surpass that of the other persons I have described. And how much more is this so if that person copies, accepts, upholds, reads, and recites this sutra and explains and preaches it to others!
「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。」
Subhuti, I speak in all earnestness. This sutra confers unimaginable, indescribable blessings, blessings that are beyond measure. The Thus Come One preaches it for those who would set out on the great vehicle who would follow the greatest vehicle of all. If there are persons who accept, uphold, read and recite it and expound it widely for the sake of others, the Thus Come One will recognize all such persons, he will see all such persons and they will all attain blessings that are boundless and beyond measure, that are unimaginable, indescribable. Persons such as these are capable of shouldering the supreme and perfect enlightenment of the Thus Come One. Why? Because, Subhuti, if one delights in a lesser dharma is attached to the thought of a self, a being, a living creature, or an individual, then such a person is not capable of hearing, accepting, reading and reciting this sutra and preaching and explaining it to others.
「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。」
Subhuti, whatever the place may be, if this sutra is there, then all the heavenly beings, human beings and asuras in the world should offer alms to it. You should know that such a spot is like a stupa, where all should reverently bow in obeisance, should circle it and shower it 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。」
Furthermore, Subhuti, when good men and good women accept, uphold, read and recite this sutra, if they should be treated by others with derision and contempt, it is because in a past existence they created bad karma that would cause them to be reborn into an evil path. But because now in this existence they are treated by others with contempt, that bad karma from a past existence will be wiped out. Hence, they will attain supreme and perfect enlightenment.
「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。」
Subhuti, I recall how, countless asamkhya kalpas in the past, before the time of the Buddha Dipamkara, I was able to encounter eight hundred, four thousand, ten thousand, a million nayutas of buddhas. To each and every one of these I gave alms and served them diligently, never daring to be remiss. But if, in a latter age, there is a person who can receive, uphold, read and recite this sutra, the blessings that person receives will be more than a hundred times the blessings I received by paying alms to all those buddhas. Those blessings will be a thousand, ten thousand, a million times greater, greater than it is even possible for numbers to be calculated or analogies to be expressed.
「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。」
Subhuti, if there are good men and good women in a latter age who accept, uphold, read and recite this sutra一if I were to describe in full the blessings they would receive, then people who listened to me would become confused and dumbfounded in their minds, would be doubtful and fail to believe me. Subhuti, you should understand that this sutra is indescribable in import, and the results it brings too are indescribable.
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？」
At that time Subhuti said to the Buddha "World-Honored One, if good men and good women set their minds on the attainment of supreme and perfect enlightenment, how should they live, how should they discipline their minds?
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。』
The Buddha said to Subhuti, "If good men and good women hope to attain supreme and perfect enlightenment, they should cultivate minds that think in this way: 'I must save all living beings. And when I have saved all living beings, there will not in fact be a single living being who has been saved.'"
何以故？若菩薩有我相、人相、眾生相、壽者相，則非菩薩。所以者何？須菩提！實無有法發阿耨多羅三藐三菩提者。」
Why do I say this? Because, Subhuti, if the bodhisattvas have any thought of a self, a being, a living creature, or an individual, then they are not bodhisattvas. Why? Because, Subhuti, there is no such dharma as the attainment of supreme and perfect enlightenment.
「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？」
Subhuti, what do you think? When the Thus Come One was with the Buddha Dïpamkara, was there any such thing as the attainment of supreme and perfect enlightenment?
「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。」
No, World-Honored One. If I have understood the meaning of the Buddha's preachings, when the Buddha was with the Buddha Dïpamkara, there was no such thing as the attainment of supreme and perfect enlightenment.
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，然燈佛則不與我授記：『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，是故然燈佛與我授記，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。」
The Buddha said, "Just so, just so! Subhuti, in truth there is no such thing as the Thus Come One's attaining supreme and perfect enlightenment. Subhuti, if there were such a thing as the Thus Come One's attaining supreme and perfect enlightenment, then the Buddha Dïpamkara would not have prophesized my attainment of enlightenment, nor would he have said to me, 'In a future existence you will become a buddha and will be called Sâkyamuni.' But because in truth there is no such thing as the attainment of supreme and perfect enlightenment, therefore the Buddha Dïpamkara gave me a prophecy of enlightenment, saying, 'In a future existence you will become a buddha called Sakyamuni."Why do I say this? To the Thus Come One, all dharmas are ‘thus’ in nature.
「若有人言：『如來得阿耨多羅三藐三菩提。』須菩提！實無有法，佛得阿耨多羅三藐三菩提。須菩提！如來所得阿耨多羅三藐三菩提，於是中無實無虛。是故如來說：『一切法皆是佛法。』
Suppose there should be someone who says that the Thus Come One has attained supreme and perfect enlightenment. Subhuti, in truth there is no such thing as the attainment of supreme and perfect enlightenment. Subhuti, the supreme and perfect enlightenment that the Thus Come one has attained—in it there is no truth and no falsehood. Therefore the Thus Come One preaches that all dharmas are all of them buddha dharmas.
須菩提！所言一切法者，即非一切法，是故名一切法。」
Subhuti, what I speak of as ‘all dharmas' are not ‘all dharmas.' So one calls them ‘all dharmas.'
「須菩提！譬如人身長大。」
Subhuti, suppose I should say it is like a person who is big and tall in body.
須菩提言：「世尊！如來說人身長大，則為非大身，是名大身。」
Subhuti said, "World-Honored One, if the Thus Come One says that a person is big and tall in body, then that means that that person is not big in body. This is called a big body.
「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！無有法名為菩薩。是故佛說：『一切法無我、無人、無眾生、無壽者。』
Subhuti, the bodhisattvas are the same as this. If one of them were to say, 'I am going to save a countless number of living beings,' then one could not call that person a bodhisattva. Why? Because, Subhuti, there is no such dharma called a bodhisattva. Therefore the Buddha teaches that, with regard to all dharmas, there is no self, no being, no living creature, no individual.
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。
Subhuti, if a bodhisattva were to say, 'I will adorn the buddha lands,' he cannot be called a bodhisattva. Why? Because the Buddha teaches that to adorn the buddha lands is not to adorn them. This is called adorning. Subhuti, if the bodhisattvas thoroughly understand that there is no such thing as a self, then the Thus Come One declares that they are truly worthy to be called bodhisattvas.
「須菩提！於意云何？如來有肉眼不？」
Subhuti, what do you think? Does the Thus Come One possess the physical eye?
「如是，世尊！如來有肉眼。」
Just so, World-Honored One. The Thus Come One possesses the physical eye.
「須菩提！於意云何？如來有天眼不？」
Subhuti, what do you think? Does the Thus Come One possess the heavenly eye?
「如是，世尊！如來有天眼。」
Just so, World-Honored One. The Thus Come One possesses the heavenly eye.
「須菩提！於意云何？如來有慧眼不？」
Subhuti, what do you think? Does the Thus Come One possess the wisdom eye?
「如是，世尊！如來有慧眼。」
Just so, World-Honored One. The Thus Come One possesses the wisdom eye.
「須菩提！於意云何？如來有法眼不？」
Subhuti, what do you think? Does the Thus Come One possess the dharma eye?
「如是，世尊！如來有法眼。」
Just so, World-Honored One. The Thus Come One possesses the dharma eye.
「須菩提！於意云何？如來有佛眼不？」
Subhuti, what do you think? Does the Thus Come One possess the buddha eye?
「如是，世尊！如來有佛眼。」
Just so, World-Honored One. The Thus Come One possesses the buddha eye.
「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。」
Subhuti, what do you think? Regarding the sands of the Ganges, does the Buddha teach that they are sands or not?
「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？」
Subhuti, what do you think? Suppose there were as many Ganges Rivers as there are sands in the Ganges. And suppose there were as many buddha worlds as there are sands in all these Ganges Rivers. Would they be many or would they not?
「甚多，世尊！」
They would be very many, World-Honored One.
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。」
The Buddha then said to Subhuuti, "The different types of minds possessed by the living beings in these various lands—the Thus Come One knows them all. Why? Because the Thus Come One teaches that these various types of minds are all of them not minds. So they are called minds. Why do I say this? Subhuti, past mind cannot be gotten hold of, present mind cannot be gotten hold of, future mind cannot be gotten hold of."
「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？」
Subhuti, what do you think? If a person were to fill the thousand-millionfold world with the seven treasures as an offering, would that person as a consequence gain much good fortune, or would he not?
「如是，世尊！此人以是因緣，得福甚多。」
Just so, World-Honored One. That person would in consequence of this gain very much good fortune.
「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。」
Subhuti, if the good fortune were true good fortune, then the Thus Come One would not teach that the amount of fortune gained is great. Because there is no such thing as good fortune. Therefore, the Thus Come one teaches that the amount of good fortune is great.
「須菩提！於意云何？佛可以具足色身見不？」
Subhuti, what do you think? Can the fully-formed material body of the Buddha be seen or not?
「不也，世尊！如來不應以色身見。何以故？如來說具足色身，即非具足色身，是名具足色身。」
No, World-Honored One. The Thus Come One does not think it proper for his fully-formed material body to be seen. Why? Because the Thus Come One teaches that the fully-formed material body is not a fully-formed material body. This is called the fully-formed material body.
「須菩提！於意云何？如來可以具足諸相見不？」
Subhuti, what do you think? Can the fully-formed bodily marks of the Thus Come One be seen or not?
「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。」
No, World-Honored One. The Thus Come One does not think it proper for his fully-formed bodily marks to be seen. Why? Because the Thus Come One teaches that his bodily marks when fully-formed are not fully-formed. This is called bodily marks fully-formed.
「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。」
Subhûti, you must not say that the Thus Come One entertains any such thought as the following. If someone should assert that I teach something that is a dharma, I reply that he should have no such thought. Why? Because if someone claims that the Thus Come One teaches the existence of a dharma, then he is slandering the Buddha. He is unable to understand my teachings, that is the reason. Subhuti, to teach a dharma is to teach that there is no dharma that can be taught—that is the proper teaching. This is called the teaching of a dharma.
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？」
At that time the venerable Subhuti said to the Buddha, "World-Honored One, if the living beings of a future age hear this preaching of a dharma, will they respond with a believing mind, or will they not?"
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。」
The Buddha said, "Subhuti, these are not living beings, and they are not not living beings. Why? Subhuti, living beings, living beings一the Thus Come One teaches that they are not living beings. These are called living 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？」
Subhuti said to the Buddha, "World-Honored One, when the Buddha attained supreme and perfect enlightenment, did he attain nothing at all?"
「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。」
Just so, just so, Subhuti. When I attained supreme and perfect enlightenment, there was not even the smallest dharma for me to attain. This is called the attainment of supreme and perfect enlightenment.
「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。」
Furthermore, Subhuti, this dharma is uniform in nature一it has no higher or lower degree. So it is called supreme and perfect enlightenment. This is because it knows no self, no being, no living creature, no individual. When one cultivates all good dharmas, then one will attain supreme and perfect enlightenment. And what are called good dharmas the Thus Come One teaches are not good dharmas. These are called good 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、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。」
Subhuti, suppose a person were to gather together the seven treasures in an amount equal to all the Mount Sumerus, king of mountains, that exist in the thousand-millionfold world and offer them as alms. And suppose that another person took this Perfection of Wisdom Sutra, or even just one four-line verse from it, accepted, upheld, read, recited, and taught it to others. The good fortune gained by the former person would not amount to one part in a hundred of that gained by the latter. That gained by the latter could not be measured in hundreds, thousands, ten thousands, or millions: it would be beyond the possibility of numbers to be calculated or analogies to be expressed.
「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。」
Subhuti, what do you think? You should never say of the Thus Come One that he thinks to himself, ‘I will save living beings.' Subhuti you must not think any such thing. Why? Because in truth there are no living beings for the Thus Come One to save. If there were any living beings for the Thus Come One to save, then the Thus Come One would have thoughts of a self, a being, a living creature, an individual. But, Subhuti, the Thus Come One teaches that what has a self does not have a self. All ordinary persons believe that they have a self. But, Subhuti, the Thus Come One teaches that ordinary persons are not ordinary persons.
「須菩提！於意云何？可以三十二相觀如來不？」
Subhuti, what do you think? Can one use the thirty-two bodily marks as a means to view the Thus Come One, or can one not?
須菩提言：「如是，如是！以三十二相觀如來。」
Subhuti said to the Buddha, "Just so, just so. Through the thirty-two bodily marks one may view the Thus Come One."
佛言：「須菩提！若以三十二相觀如來者，轉輪聖王則是如來。」
The Buddha said, "if one could see the Thus Come One through thirty-two bodily marks, then a wheel-turning king would be a Thus Come One!"
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。」
Subhuti said to the Buddha, "Then if I understand the Buddha’s teachings correctly, one should not be able to view the Thus Come One through the thirty-two bodily marks."
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。」
t that time, the World-Honored One recited this verse:
Those who look for me in forms,
who seek me in the sound of a voice一
those persons walk an erroneous way,
they can never see the Thus Come One.
「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。」
Subhuti, suppose you were to think, ‘It is not because the Thus Come One was fully endowed with the bodily supreme and perfect enlightenment!' Subhuti, you should never think, ‘It was not because the Thus Come One was fully endowed with the bodily marks that he was able to gain supreme and perfect enlightenment!’
「須菩提！汝若作是念：『發阿耨多羅三藐三菩提者，說諸法斷滅。』莫作是念，何以故？發阿耨多羅三藐三菩提者，於法不說斷滅相。」
Subhuti, suppose you were to think that those who wish to attain supreme and perfect enlightenment teach that one should assume the marks of one who cuts off and annihilates all dharmas. You should not think such a thought. Why? Because those who have set their minds on the attainment of supreme and perfect enlightenment do not teach that, with regard to dharmas, one should assume the marks of one who cuts off or annihilates them.
「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。」
Subhuti, suppose a bodhisattva were to fill as many worlds as there are sands in the Ganges with the seven treasures and offer them as alms. And suppose there were a person who understood that all dharmas are without a self and thus were able to carry out the pâramitâ of forbearance. The blessings gained by this person would exceed those of the bodhisattva just described. Subhuti, this is because the bodhisattvas do not receive good fortune.
須菩提白佛言：「世尊！云何菩薩不受福德？」
Subhuti said to the Buddha, "World-Honored One, why do the bodhisattvas not receive good fortune?"
「須菩提！菩薩所作福德，不應貪著，是故說不受福德。」
Subhuti, the bodhisattvas must not be greedy to receive good fortune for their actions. That is why I teach that they do not receive good fortune.
「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。」
Subhuti, if there is a person who says, "The Thus Come One一he comes, he goes, he sits, he lies down", then that person does not understand the meaning of my teachings. Why? Because the Thus Come One has nowhere he comes from and nowhere he goes to. Therefore he is called the Thus Come One.
「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？」
"Subhuti, suppose good men and good women were to take the thou sand-millionfold world and pound it into fine dust. What do you think? Would the fine dust particles be many or not?"
「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。
Very many, World-Honored One. Why? Because, if these many dust particles really existed, then the Buddha would not teach that they are dust particles. Why do I say this? The Buddha teaches that dust particles are not dust particles. These are called dust particles.
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，則是一合相。如來說一合相，則非一合相，是名一合相。」
World-Honored One, the Thus Come One teaches that the thousand-millionfold world is not a world. This is called a world. Why? If one believed that the world really existed, this would be the mark of an attachment to an entity. But the Thus Come One teaches that the mark of an attachment to an entity is not the mark of an attachment to an entity. This is called the mark of an attachment to an entity.
「須菩提！一合相者，則是不可說，但凡夫之人貪著其事。」
Subhuti, the mark of an attachment to an entity must not be taught. Because ordinary people in their greed are attached to such a mark.
「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？」
Subhuti, suppose someone were to say that the Buddha teaches views such as a view of a self, a being, a living creature, or an individual. Subhuti, what do you think? Has this person understood the meaning of my teachings, or has he not?
「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。」
World-Honored One, this person has not understood the meaning of the Thus Come One's teachings. Why? The World-Honored One teaches that views such as those of a self, a being, a living creature, or an individual are not views of a self, a being, a living creature, or an individual. These are called views of a self, a being, a living creature, or an individual.
「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。」
Subhuti, those who have set their minds on the attainment of supreme and perfect enlightenment should, with regard to all dharmas, understand them in this way, view them in this way, believe and interpret them in this way and not suppose there is something that has ‘the appearance a dharma.' Subhuti, what I have termed the appearance of a dharma—the Thus Come One teaches that it is not the appearance of a dharma. This is called the appearance of a dharma.
「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。
Subhuti, suppose there were a person who filled the worlds, countless asamkhya in number, with the seven treasures, and took them and offered them as alms. And suppose that good men and good women, having set their minds on becoming bodhisattvas, took this sutra, even just one four-line verse of it, accepted, upheld, read, and recited it and preached and expounded it to others. The good fortune they received would exceed that of that other person.
云何為人演說？不取於相，如如不動。何以故？
And how should they preach and expound it to others? Never troubling about appearances, in accordance with suchness, unmoving. Why?
一切有為法，如夢、幻、泡、影，
如露亦如電，應作如是觀。」
Because all conditioned dharmas
are like dreams, phantoms, bubbles, shadows,
like dew, or again like lightning一
in this way should you view them.”
佛說是經已，長老須菩提及諸比丘、比丘尼、優婆塞、優婆夷，一切世間天、人、阿修羅，聞佛所說，皆大歡喜，信受奉行。
金剛般若波羅蜜經