THE DIAMOND SUTRA 金刚经

1. 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, ONE
Thus 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 fifty
bhiksus.
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 to
beg 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
SUBHUTI'S REQUEST, TWO
At 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,
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2. 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，
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3. “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, THREE
The 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) the
extinction of reincarnation,
如是灭度无量无数无边众生，
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4. “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) of
an 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 Bodhisattva's 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 Bodhisattva's 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.
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5. 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 the
intermediate 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 Bodhisattva's 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.
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6. 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, SIX
Subhuti said to the Buddha:
须菩提白佛言：
“World Honored One, will there be living beings who can develop a true belief
in these words, sentences and chapters when they are expounded to them?”
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，
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7. “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?
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8. 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 a
life.
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:
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9. 须菩提言：
“As I understand the meaning of the Buddha's teaching,
如我解佛所说义，
“there is no fixed Dharma called Supreme Enlightenment and there is also no
fixed 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 neither
Dharma 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?
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10. 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 entering
the 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',
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11. 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？
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12. 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.
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13. 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, the
highest 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 and
distress.
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, TEN
The 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.
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14. 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 abide
in 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？
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15. 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 a
great 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 the
number 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!”
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16. 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 or
a 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", THIRTEEN
Subhuti then asked the Buddha:
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17. 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。
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18. “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) called
the 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 are
sand-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 resulting
from 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, FOURTEEN
At 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
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19. 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 it
Reality.
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 in
believing, 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。
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20. “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 of
Patience.
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, a
being 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 conception
of an ego, a personality, a
being 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
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21. 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 nor
heterodox.
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 the
darkness 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 see
everything 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，
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22. “if a virtuous man or woman is able to receive, hold (in mind), read and
recite 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 immeasurable
and 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 the
sand-grains of the Ganges in the morning, at midday and again in the evening, and continues so doing throughout
numberless 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, the
latter's 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 without
measure or limit.
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23. 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 Tathagata's 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, with
offerings 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 now
eradicated by the others' contempt, will attain Supreme Enlightenment (Anuttarasamyak-sambodhi).
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24. 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 this
sutra,
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 part
thereof; 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 this
sutra,
若善男子、善女人，于后末世，有受持读诵此经，
“my full statement of this person's 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.”
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25. 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, SEVENTEEN
At 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.
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26. 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 Supreme
Enlightenment (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 Buddha's 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 Supreme
Enlightenment.
实无有法如来得阿耨多罗三藐三菩提。
“Subhuti, if there had been,
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27. 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 Buddha's 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) called
a 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) and
escape (from suffering)’, he cannot be called a Bodhisattva.
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28. 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, a
personality, 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 call
him 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?”
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29. 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 in
the 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.”
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30. 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 as
many Buddha realms as sandgrains
of 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 the
Tathagata.
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，
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31. “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?”
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32. 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 are
called 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) called
teaching the Dharma.”
须菩提！说法者，无法可说，是名说法。
Then the wise Subhuti said to the Buddha:
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33. 尔时，慧命须菩提白佛言：
“World Honoured One, will there be in future ages living beings who will
believe 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-TWO
Subhuti 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,
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34. 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
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35. 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 this
Prajna-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 former's dana will not be worth one-hundredth, one-thousandth, one-ten-thousandth and
one-hundred thousandth part of that obtained by the latter, as no conceivable comparison can be made between the two.
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，
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36. “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, although
common 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 physical
characteristics,
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。’
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37. 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.
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38. 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 to
fill 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 of
patience (ksanti),
若复有人知一切法无我，得成于忍，
“the latter's 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?”
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39. 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 those
particles 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.
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40. 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 to
this 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？
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41. “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 the
worlds 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，
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42. “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 latter's 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 the
absolute.
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 you
meditate 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 received
and observed it.
一切世间、天、人、阿修罗，闻佛所说，皆大欢喜，信受奉行。
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43. 金刚经
姚秦三藏法师鸠摩罗什奉诏译
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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。
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44. 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
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45. 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
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46. 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。
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47. 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

48. The Vajra Prajna Paramita Sutra
Vajra Sutra Liturgy
Incense Praise
Incense 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 appearing
Our sincere intentions thus fulfilling
As all Buddhas show their perfect bodies
Namo Incense Cloud Canopy Bodhisattva, Mahasattva
Namo Incense Cloud Canopy Bodhisattva, Mahasattva
Namo Incense Cloud Canopy Bodhisattva, Mahasattva
Invoking 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 the
Karma of the Mouth, and then invite the Eight Vajra-Spirits and next invoke the Four Bodhisattvas' names. Then
they will protect the cultivator at all times and places.)
Mantra for Purifying the Karma of the Mouth
Syou Li Syou Li
Mwo He Syou Li
Syou Syou Li Sa Wa He.
Mantra for Purifying the Three Modes of Karma
Nan.
Sa Wa Pwo Wa Shu Two.
Sa Wa Da Mwo Sa Wa.
Pwo Wa Shu Duo Han.
Mantra for Calming the Earth
Na Mwo San Man Dwo.
Mu Two Nan
Nan
Du Lu Du Lu Di Wei
Sa Pwo He.
Mantra for Making Universal Offerings
Nan.
Ye Ye Nang
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49. San Pwo Wa
Wa Dz La Hung
Inviting the Eight Vajra Spirits
We respectfully invite the Green Vajra Who Banishes Disasters.
We respectfully invite the Vajra Who Banishes Toxins
We respectfully invite the Yellow Vajra Who Grant Wishes
We respectfully invite the White Vajra Who Purifies Water
We respectfully invite the Red Vajra Whose Sound Brings Fire
We respectfully invite the Vajra Who Pacifies Disasters
We respectfully invite the Vajra Purple Worthy
We respectfully invite the Vajra Great Spirit.
Inviting the Four Bodhisattvas
We respectfully invite The Bodhisattva Vajra Company
We respectfully invite The Bodhisattva Vajra Rope
We respectfully invite The Bodhisattva Vajra Affection
We respectfully invite The Bodhisattva Vajra Speech.
On Making Vows
I bow my head to the one honored in all three realms
I take refuge with the Buddhas of all Ten Directions
I now make this solemn vow
To always uphold this Vajra Sutra
Above 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 Chant
How can I attain a vajra-indestructible body that will live long?
Tell me the reasons why one gets great enduring strength
How can I reach the other shore by reciting this sutra
I hope the Buddha will explain these subtle secrets
And show them extensively to all beings.
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50. Invoking the Buddha's Holy Name
Namo Fundamental Teacher Shakyamuni Buddha (3x)
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Verse for Opening a Sutra
The unsurpassed, deep, profound, subtle, wonderful Dharma,
In a hundred thousand million eons, is difficult to encounter;
Now that I've come to receive and hold it, within my sight and hearing,
I vow to fathom the Thus Come One's true and actual meaning.
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The Vajra Prajna Paramita Sutra
THE REASONS FOR THE DHARMA ASSEMBLY, ONE
Thus I have heard, at one time the Buddha dwelt at Shravasti in the Jeta Grove in the Garden of the Benefactor of
Orphans and the Forlorn, together with a gathering of great Bhikshus, twelve hundred fifty in all. At meal time the
World Honored One put on his robe, took up his bowl and entered the great city of Shravasti to collect alms. After
he had finished his sequential alms-round, he returned to his dwelling. When his meal was completed, he put his
robe and bowl away. After he washed his feet, he arranged his seat and sat down.
SUBHUTI'S REQUEST, TWO
At that time the Elder Subhuti arose from his seat in the great assembly, uncovered his right shoulder, placed his
right knee on the ground, joined his palms together respectfully and addressed the Buddha, "How rare, World
Honored One, is the Thus Come One who protects and cares well for all Bodhisattvas and well favors all
Bodhisattvas. 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 is
as 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 on
Anuttarasamyaksambodhi should thus rely and thus subdue his mind." "Yes indeed, World Honored One. I am
delighted and wish to listen."
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51. THE ORTHODOX DOCTRINE OF THE GREAT VEHICLE, THREE
The Buddha told Subhuti, "All Bodhisattvas, Mahasattvas, should subdue their minds thus: 'I must cause all living
beings--those born from eggs, wombs, moisture, by transformation; those with form, those without form, those
with thought, those without thought, those not totally endowed with thought, and those not totally without
thought--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 to
Cessation.' Why? Subhuti, if a Bodhisattva has an appearance of self, others, living beings, or a life, he is not a
Bodhisattva."
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, when
giving, he should neither rely on forms, nor sounds, smells, tastes, tangible objects or dharmas. Subhuti, a
Bodhisattva should give thus: he should not rely on appearances. Why? If a Bodhisattva does not rely on
appearances when giving, his blessings and virtues are inconceivable and immeasurable. "Subhuti, what do you
think, 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 Honored
One." "Subhuti, the blessings and virtues of a Bodhisattva who does not rely on appearances when giving, are just
as 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 World
Honored One, it is not possible to see Thus Come One in his physical appearances. Why? Because the physical
appearances mentioned by the Thus Come One are not physical appearances." The Buddha said to Subhuti, "All
appearances are empty and false. If one sees all appearances as no appearances, then one sees the Thus Come
One."
PROPER FAITH IS RARE, SIX
Subhuti addressed the Buddha, "World Honored One, in the future will there be living beings who truly believe
upon hearing such phrases?" The Buddha told Subhuti, "Do not say that! In the last five hundred years after the
Thus Come One's Cessation, there will be those who, holding the moral precepts and cultivating blessings, will
believe such phrases and accept them as true. You should know that such people have not planted good roots with
just one Buddha, two Buddhas, three Buddhas, four, or five Buddhas, but they have planted good roots at the
places of immeasurable tens of millions of Buddhas. The Thus Come One knows and sees all people who hear
these phrases, Subhuti, and have even a single thought of pure faith. Such living beings will thus obtain
immeasurable 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 beings'
minds cling to appearances, that would be attachment to a self, others, living beings and a life. If they cling to
appearances of dharmas, that would be attachment to a self, others, living beings and a life. Why? If they cling to
the 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 Come
One always says, 'Bhikshus, you should all know that the Dharma I speak is like a raft. You must let go of
dharmas. 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 One
speak any Dharma?" Subhuti answered, "As I understand what the Buddha has said, there is no predetermined
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52. Dharma called Anuttarasamyaksambodhi, and there are not any predetermined Dharmas which the Thus Come
One could speak. Why? All the Dharma which the Thus Come One has spoken can neither be clung to nor spoken
of. It is neither Dharma nor non-dharma. Why is that so? All Worthy Ones and Sages are different because of
Unconditioned 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 fill
up a Threefold Great Thousand World System, would such a person obtain many blessings and virtues?" Subhuti
said, "Very many World Honored One. Why? These blessings and virtues do not refer to the essential nature of
blessings and virtues. Therefore, the Thus Come One says they are many blessings and virtues." "If on the other
hand, a person were to accept and uphold even so few as four lines of verse from this Sutra and speak them for
others, this person's blessings would surpass the blessings of the individual mentioned above. Why? Subhuti, all
Buddhas and their Dharma of Anuttarasamyaksambodhi come from this Sutra. Subhuti, by this I mean the Buddha
and 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 has
not entered anything. He has not entered forms, sounds, smells, tastes, tangible objects or dharmas. Therefore he is
called a Shrotaapana." "Subhuti, what do you think, can a Sakrdagamin have the thought, 'Have I attained the
Fruition of Sakrdagamin'?" Subhuti said, "No World Honored One. Why? Sakrdagamin means 'one who returns
once 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 Honored
One. Why? Anagamin means 'one who does not return,' but actually he is without not returning. Therefore he is
called an Anagamin." "Subhuti, what do you think, can an Arhat have the thought, 'Have I attained the Way of the
Arhat?'" Subhuti said, "No World Honored One. Why? Actually there is no dharma called 'Arhat.' World Honored
One, 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 the
No Strife Samadhi, and I am the foremost Arhat free from desire. Yet, World Honored One, I do not have the
thought, 'I am an Arhat free from desire.' If I had the thought, 'I have attained the Way of the Arhat,' then the
World Honored One would not say, 'Subhuti is foremost of those who delight in practicing Aranya.' Since Subhuti
actually does not practice anything, he is called, 'Subhuti who delights in practicing Aranya.'"
ADORNING PURE LANDS, TEN
The Buddha said to Subhuti, "What do you think? Did the Thus Come One obtain any Dharma when he was with
Burning Lamp Buddha in the past?" "No World Honored One, the Thus Come One did not actually obtain any
Dharma when he was with Burning Lamp Buddha." "Subhuti what do you think? Does a Bodhisattva adorn
Buddhalands?" "No World Honored One. Why? One who adorns Buddhalands does not adorn anything. Therefore
it is called adorning." "Therefore Subhuti, all Bodhisattvas Mahasattvas should thus produce a pure mind which
does not rely on forms, sounds, smells, tastes, tangible objects or dharmas. He should produce a mind which does
not 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 says
it 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
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53. think, would the grains of sand in all those Ganges Rivers be many?" Subhuti said, "Very many World Honored
One. That many Ganges rivers alone would be uncountable, how much the more so the grains of sands contained
in them. "Subhuti, I am speaking truthfully. Suppose a good man or good woman had filled with the Seven Kinds
of Precious Gems as many Threefold Great Thousand World Systems as there are grains of sand in all those
Ganges Rivers and gave them as an offering. Would that person obtain many blessings?" Subhuti said, "Very
many World Honored One." The Buddha told Subhuti, "If a good man or good woman were to accept and uphold
even so few as four lines of verse from this Sutra and speak them for others, those blessings and virtues would
surpass 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 place
where even as few as four lines of verse from this Sutra have been spoken, just as they would make offerings to a
Buddha, a stupa or a temple. How much the more should they make offerings to any place where there are people
who can completely accept, uphold, read and recite this Sutra. Subhuti you should know that such people
accomplish the supreme, foremost and most rare of dharmas. Wherever this Sutra is found, there is a Buddha or
reverent disciple."
ACCEPTING AND UPHOLDING THE DHARMA OF "THUSNESS", THIRTEEN
Then Subhuti addressed the Buddha, "World Honored One, what name should we give this Sutra, and how should
we uphold it?" The Buddha told Subhuti, "The name of this Sutra is Vajra Prajna Paramita. You should uphold it
by that name. Why? The Buddha said that Prajna Paramita is not Prajna Paramita. Therefore it is called Prajna
Paramita. "Subhuti, what do you think, has the Thus Come One spoken any Dharma?" Subhuti addressed the
Buddha, "The Thus Come One has not spoken any Dharma." "Subhuti, what do you think, are there many
particles 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 called
particles of dust. The Thus Come One says that world systems are not world systems. Therefore they are called
world systems. "Subhuti, what do you think, is it possible to see the Thus Come One in his Thirty-two Physical
Appearances?" "No World Honored One, it is not possible see the Thus Come One in his Thirty-two Physical
Appearances. Why? The Thus Come One says that the Thirty-two Physical Appearances are not physical
appearances. Therefore they are called the Thirty-two Physical Appearances." "Subhuti, a good man or good
woman might give away his body as many times as there are grains of sand in the Ganges River, but if another
person were to accept and uphold even as few as four lines of verse of this Sutra and explain them for others, that
person's blessings would be greater."
LEAVING APPEARANCES AND STILL CESSATION, FOURTEEN
At that time, upon hearing this sutra and deeply understanding its purport, Subhuti wept and felt remorse, and
addressed 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 that
such a person has accomplished foremost and rare merit and virtue. "World Honored One, the Appearance of
Reality is without appearance. Therefore the Thus Come One calls it the Appearance of Reality. "World Honored
One, now as I listen to this Sutra, I believe, understand, accept and uphold it without difficulty. In the future, in the
last five hundred years, if there are living beings who when they hear this Sutra, believe, understand, accept and
uphold it, they will be outstanding and most rare. Why? Such people will be without the appearance of a self, the
appearance of others, the appearance of living beings, and the appearance of a life. Why? The appearance of self is
actually no appearance. The appearance of others, the appearance of living beings and the appearance of a life are
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