THE DIAMOND SUTRA
The Vajracchedika-prajna-paramita Sutra
金刚般若波罗密经
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。
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,
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，
“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。
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，
“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。
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.
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。
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.
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。
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，
“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?
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。
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:
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。
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?
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。
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',
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？
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.
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。
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.
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？
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。
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!”
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。
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。
ACCEPTING AND UPHOLDING THE DHARMA OF "THUSNESS", THIRTEEN
Subhuti then asked the Buddha:
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。
“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！
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
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。
“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 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，
“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。
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.
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。
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).
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.”
当知是经义不可思议，果报亦不可思议。
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.
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,
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.
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。
CONTEMPLATING THE ONENESS OF EVERYTHING, EIGHTEEN
“Subhuti, what do you think.? Does the Tathagata possess human eyes?”
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.”
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。
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，
“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。
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?”
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。
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:
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。
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,
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。
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。
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 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。
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，
“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。
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。’
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
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.
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。
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?”
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。
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。
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.
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。
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？
“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。
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，
“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。
《金刚经》全文诵读拼音注音版
第一品 法会因由分 我听佛是这样说的。当时，佛祖释迦牟尼在舍卫国的祇树给孤独园，和大比丘众一千二百五十人居住在那里。那时，世尊到吃饭时身着法衣，捧着食钵，进入舍卫国都城化缘。在城内乞食，化缘完后，回到住处。吃完饭，收好法衣和食钵，洗完脚，铺好座垫就开始打坐。
金刚经原文
姚秦．三藏法师鸠摩罗什译 序：山珍海味令我们饱，可是无量百千山珍海味不如一口空气，因为一口气不来便断命，但我们不能因此光吸空气而不吃山珍海味。读诵金刚经胜於无量百千七宝布施，我们若光只诵读金刚经而不作七宝布施，如同光吸空气而不吃山珍海味，在法海中必死无疑。
如是我闻。一时，佛在舍卫国祇树给孤独园，与大比丘众千二百五十人俱。尔时，世尊食时，著衣持钵，入舍卫大城乞食。于其城中，次第乞已，还至本处。饭食讫，收衣钵，洗足已，敷座而坐。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
金刚经原文及译文 第一品 法会因由分 【原文】： 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
《金刚般若波罗蜜经》全文注音版。
读金刚经一遍后，持此咒一遍。其功德等于读过九亿万遍，以证得性空，即同无量，惟必请师父亲授，方可持颂。《金刚经心咒》全文注音版： na mo ban ga wa dei。 南无盆嘎滑的。 zhan jia ba
第一品 法会因由分 【经文】如是我闻。一时佛在舍卫国。祗树给孤独园。与大比丘众。千二百五十人俱。尔时世尊。食时。著衣持钵。入舍卫大城乞食。于其城中。次第乞已。还至本处。饭食讫。收衣钵。洗足已。敷座而坐。【译文】我听佛是这样说的。当时，佛祖释迦牟尼在舍卫国的祇树给孤独园，和大比丘众一千二百五十人居住在那里。
我今天为什么要讲金刚经，用白话来述义呢？为要把金刚经上的妙用，移用在社会上。因离了世间上一切人事，佛法就没用处了。佛法处处是解除人生的痛苦，不论贵贱贤愚、老幼中外，是个人，就免不了自身的烦恼痛苦。
居士问：《金刚经》上说：“凡有所相，皆是虚妄。若见诸相非相，即见如来。”如何理解请师父开示！一如师父答：把所有的虚妄，就是一切相都是因缘和合的，所有的像都是生灭的变化的，无常的，他不是永恒不变的，所以对我们众生来说第一个就是破相证性。因为相是一个虚幻，因缘和合的假象。
《金刚经》第一分叫【法会因由分】。为什么叫“因由”？“因由”就是缘起，讲经都有序分，因由就是原因、背景、时间、地点、人物、意义等等。“因由”大多都是法会缘起，它为什么叫因由，而不叫法会缘起？它是有原因的：“万法森然曰因，一心应感曰由。”如果你要理解这两句话，你就可能会理解了。
《金刚经》最早传入中国是公元五世纪初。鸠摩罗什来到长安，他首先把《金刚经》翻译成了中文。从此之后，一直到703年义净在长安西明寺最后译出《佛说能断金刚般若波罗蜜经》，三百年间《金刚经》前后一共被翻译了六次。
在《金刚经》里，好几段经文都是倡导布施，有「无相布施」，即布施的当下不为名位、不求利益、不望回报；「无我度生」，救度众生时，不存有度众的心念。经文也提到，如果有人以满三千大千世界七宝布施，甚至奉献生命，所谓「杀身成仁、捨生取义」，都不及受持四句偈的功德来得大。
持诵《金刚经》的七个禁忌！《金刚经》被称为“成佛之经”、“功德之经”、“灭罪之经”、“降魔之经”、“超度之经”以及“长寿之经”，而且它还是一部功德随心现量，悉满所愿的大乘经典。从古至今读诵它的人特别多，很多人依靠这部经典证悟或者往生极乐世界。甚至有道友将《金刚经》作为一生的功课。
龙门石窟现存《金刚经》四处，三处摩崖刻经，一处石碑，其中仅一处有明确纪年，为唐高宗龙朔三年（663）刻，鸠摩罗什译本，是中国唐代有纪年的最早石刻《金刚经》，也是中国有纪年的最早石刻鸠摩罗什译本《金刚经》，位于西山北段429龛。
《金刚经》是一部不论学佛人还是文人墨客都耳熟能详的佛教经典。古往今来，很多文人雅士即使没有佛教信仰也纷纷抄写和诵读它，但是你知道它一共有多少个翻译版本吗？不同的版本名字一样吗？《金刚经》在中国一共有六个翻译版本，六位译师都非常著名，分别是：姚秦三藏法师鸠摩罗什、北魏大译师菩提流支、南朝大译师真谛法师、隋代大译师达摩笈多……
《金刚经》中告诉我们，人人均具“五眼”，即肉眼、天眼、慧眼、法眼、佛眼。但因众生受到了五欲六尘的蒙蔽，不能发挥本具的天眼、慧眼、法眼、佛眼的作用，只凭肉眼局限性的作用，必然导致认知的狭隘，令身心不得自在。
听不听，要看你自己的发心。《金刚经》确实不是让你用意识去懂的。《金刚经》讲的是空性法，所谓的懂，属于有为的差别相。所以，如果你想听大德讲法的视频，可以，因为你不能入这个法，你的根器不在上，而在下，那当然还是要积累功德。因为上根器也是从下根器积累功德来的，那么去听大德的讲法视频，这样能够不断地缘这个法。
《金刚经》说的是什么道理呢？简单概括一句话，就是告诉我们法空之理，就是诸法空性的道理，整部《金刚经》就说这个。这也空了，那也空了，如何达到空呢？破相了，就空了。所以《金刚经》里面说，无我相，无人相，无众生相，无寿者相。把这些心相破掉，这样一来自己就开悟了，证得了空性的道理。所以整部《金刚经》说得简单一点，就说这么一丁点道理，
《大方广佛华严经》是汉传佛教非常重要的一部经典，也是汉传佛教一个影响深远的宗派——华严宗的理论根据。《华严经》从印度传译到汉地始于东晋，前后经由三次翻译，有三个译本。第一次翻译在东晋时期。公元418年到421年，在建业（今南京）道场寺，有一位印度高僧佛驮跋陀罗，由他主持翻译了六十
《大宝积经》，共一百二十卷，是一部丛书体裁的经集，收在《大正藏》第十一册。玄奘在示寂前一年（663）曾试译过几行，因为体力不支不得不停顿下来。菩提流志从神龙二年（706）开始编译，历时七载，在先天二年（713）完毕，完成了玄奘未尽的伟业。他利用《宝积经》
《圆觉经》，是描述如来境界、阐扬诸法实相、彰显圆满觉性的重要经典，素有『三藏十二部的眼目』之称。经文阐述了一切法都是圆觉妙心的显现，每一法都周遍法界，觉性同样也是周遍法界、无处不在、无时不有的道理。指出：众生与佛，觉性平等，没有差异，只是因为
这首偈的大意是说：当菩萨（发大心的修行者）见到论议人时，就会发愿，希望一切众生都能够以佛陀的正法，摧伏外道的邪见和论议。见论议人：“论议”是说通过问答的形式等，分别阐述诸法的义理。其目的是使对方了解论理，明了法义，重在显明真理。佛在世时，比丘们常常就某一义理或论题等展开论议。著名的迦旃延尊者就是因为思惟敏捷，辩才无碍
这一愿的大意是说：当菩萨（发大心的修行者）见到身无铠甲、手无兵仗的军人时就会发愿，希望所有的众生，都能永远舍离不善的身口意三业，趣于善道。见无铠仗：“铠”即铠甲。古时战斗中穿戴的铠甲战衣，可以防身。“仗”是弓、矛、剑、戟等兵器的总称，即兵仗、器仗。
此时世尊思维此梵志性格儒雅纯善质直，常为了求知而来请问，不是来惹麻烦的。他如果要问应当随意回答。佛就说：犊子。善哉善哉。随意提问吧，我会回答的。
这时世尊告诉憍陈如：色是无常。因灭色而获得解脱常住之色，受想行识也是无常。因灭此识而获得解脱常住之识。憍陈如。色即是苦，因灭此色而获得解脱安乐之色，受想行识也是如此。憍陈如。色即是空，因灭空色而获得解脱非空之色。受想行识也是如此。
迦叶菩萨说：世尊。一切法的意思不确定。为什么呢？如来有时说是善不善。有时说为四念处观。有时说是十二入。有时说是善知识。有时说是十二因缘。有时说是众生。有时说是正见邪见。有时说十二部经。有时说即是二谛。
善男子。虚空之性非过去非未来非现在。佛性也一样。善男子。虚空非过去，因为无现在。法如果有现在则可说过去，因无现在所以无过去，也无现在，因为无未来，法如果有未来则可说现在，因无未来所以无现在也。
《宝积经》与《般若经》、《大集经》、《华严经》、《涅槃经》，并称为大乘佛教经典『五大部』，在佛教史上具有极其重要的地位。该经以大乘经典的『空观』思想为基础，累积了《阿含》以来的佛陀教义，同时，也强调『无我』的思想与瑜伽的修行等，是中观学派及唯识学派共同尊奉的经典。
赞助、流通、见闻、随喜者、及皆悉回向尽法界、虚空界一切众生，依佛菩萨威德力、弘法功德力，普愿消除一切罪障，福慧具足，常得安乐，无绪病苦。欲行恶法，皆悉不成。所修善业，皆速成就。关闭一切诸恶趣门，开示人生涅槃正路。家门清吉，身心安康，先亡祖妣，历劫怨亲，俱蒙佛慈，获本妙心。兵戈永息，礼让兴行，人民安乐，天下太平。四恩总报，三有齐资，今生来世脱离一切外道天魔之缠缚，生生世世永离恶道，离一切苦得究竟乐，得遇佛菩萨、正法、清净善知识，临终无一切障碍而往生有缘之佛净土，同证究竟圆满之佛果。
版权归原影音公司所有，若侵犯你的权益，请通知我们，我们会及时删除侵权内容！
