金剛般若波羅蜜經
Diamond Sutra
元魏天竺三藏菩提流支譯
Translated by Bodhiruci, Tripitaka Master from India during the Northern Wei Dynasty
如是我聞：
This is what I heard:
一時婆伽婆，在舍婆提城祇樹給孤獨園，與大比丘眾千二百五十人俱。爾時，世尊食時，著衣持鉢，入舍婆提大城乞食。於其城中，次第乞食已，還至本處。飯食訖，收衣鉢，洗足已，如常敷座，結加趺坐，端身而住，正念不動。
Thus have I heard: At one time, the Buddha was staying in the city of Shravasti, in the Jeta Grove, the Garden of the Benefactor of Orphans and the Solitary, together with a great assembly of 1,250 bhikkhus. At that time, the World-Honored One, at the proper time for the meal, put on his robe, took his bowl, and entered the great city of Shravasti to beg for alms. In that city, he begged for alms in sequence, then returned to his original place. After finishing his meal, he put away his robe and bowl, washed his feet, and as usual, spread out his seat, sat cross-legged, straightened his body, and abided with right mindfulness, unmoving.
爾時，諸比丘來詣佛所，到已，頂禮佛足，右遶三匝，退坐一面。爾時，慧命須菩提，在大眾中，即從座起，偏袒右肩，右膝著地，向佛合掌，恭敬而立，白佛言：「希有！世尊！如來、應供、正遍知，善護念諸菩薩，善付囑諸菩薩。世尊！云何菩薩大乘中，發阿耨多羅三藐三菩提心？應云何住？云何修行？云何降伏其心？」
At that time, the monks approached the Buddha's dwelling. Upon arriving, they bowed at the Buddha's feet, circumambulated him three times to the right, and then withdrew to sit to one side.
At that time, the venerable Subhuti, among the great assembly, rose from his seat. He bared his right shoulder, placed his right knee on the ground, and with palms joined respectfully toward the Buddha, he stood and addressed him:
"Rare indeed, World-Honored One! The Tathagata, the Worthy One, the Perfectly Enlightened One, skillfully watches over and cares for the bodhisattvas, and skillfully entrusts them with the teachings. World-Honored One, how should a bodhisattva in the Great Vehicle give rise to the mind of supreme, perfect enlightenment? How should they abide? How should they practice? And how should they subdue their minds?"
爾時，佛告須菩提：「善哉，善哉！須菩提！如汝所說：『如來善護念諸菩薩，善付囑諸菩薩。』汝今諦聽，當為汝說。如菩薩大乘中，發阿耨多羅三藐三菩提心，應如是住，如是修行，如是降伏其心。」
At that time, the Buddha said to Subhuti, "Excellent, excellent! Subhuti, as you have said: 'The Tathagata skillfully protects and cares for all bodhisattvas, and skillfully entrusts them with the teachings.' Now listen carefully, and I will explain it to you. When a bodhisattva in the Mahayana path awakens the mind of Supreme, Perfect Enlightenment, they should abide in this way, practice in this way, and subdue their mind in this way."
須菩提白佛言：「世尊！如是。願樂欲聞。」
Subhuti replied to the Buddha, "World-Honored One, it is so. I wish to hear it with joy."
佛告須菩提：「諸菩薩生如是心：『所有一切眾生，眾生所攝，若卵生、若胎生、若濕生、若化生，若有色、若無色，若有想、若無想、若非有想非無想，所有眾生界，眾生所攝，我皆令入無餘涅槃而滅度之。』如是滅度無量無邊眾生，實無眾生得滅度者。何以故？須菩提！若菩薩有眾生相，即非菩薩。何以故非？須菩提！若菩薩起眾生相、人相、壽者相，則不名菩薩。
The Buddha said to Subhuti, "All bodhisattvas should give rise to this thought: 'For all sentient beings—whether born from eggs, born from wombs, born from moisture, or born by transformation; whether with form or without form; whether with perception, without perception, or neither with nor without perception—for all realms of sentient beings, I shall lead them to the ultimate nirvana and bring about their liberation.'
"Thus, though one liberates countless, boundless sentient beings, in truth, no sentient being attains liberation. Why is this? Subhuti, if a bodhisattva holds the notion of a 'sentient being,' that person is not a true bodhisattva. And why not? Subhuti, if a bodhisattva clings to the notions of a sentient being, a person, or a life span, then that person cannot be called a bodhisattva."
「復次，須菩提！菩薩不住於事行於布施，無所住行於布施，不住色布施，不住聲、香、味、觸、法布施。須菩提！菩薩應如是布施，不住於相想。何以故？若菩薩不住相布施，其福德聚不可思量。
Furthermore, Subhuti, a bodhisattva should practice giving without dwelling on any object. They should give without dwelling anywhere—not dwelling on form when giving, nor on sound, smell, taste, touch, or mental phenomena. Subhuti, a bodhisattva should give in just this way, without dwelling on any appearance or thought. Why is this? If a bodhisattva gives without dwelling on appearances, the accumulation of their merit is inconceivable and immeasurable.
「須菩提！於汝意云何？東方虛空可思量不？」須菩提言：「不也，世尊！」
"Subhuti, what do you think? Can the vastness of the eastern sky be measured or grasped by the mind?" Subhuti replied, "No, World-Honored One, it cannot."
佛言：「如是，須菩提！南西北方四維上下虛空，可思量不？」須菩提言：「不也，世尊！」
The Buddha said: "Thus, Subhuti. As for the space in the east, west, south, north, the four intermediate directions, above, and below — can it be measured or conceived of?" Subhuti replied: "No, World-Honored One."
佛言：「如是，如是！須菩提！菩薩無住相布施，福德聚亦復如是不可思量。」佛復告須菩提：「菩薩但應如是行於布施。」
The Buddha said, "Exactly so, Subhuti! When a bodhisattva practices generosity without attachment to any signs or appearances, the merit they accumulate is just as immeasurable and inconceivable." Then the Buddha told Subhuti, "A bodhisattva should practice generosity in this way."
「須菩提！於意云何？可以相成就見如來不？」須菩提言：「不也，世尊！不可以相成就得見如來。何以故？如來所說相，即非相。」
"Subhuti, what do you think? Can the Tathagata be seen through the perfection of physical marks?" Subhuti replied: "No, World-Honored One. The Tathagata cannot be seen through the perfection of physical marks. Why? Because what the Tathagata calls 'perfect marks' is truly no marks at all."
佛告須菩提：「凡所有相，皆是妄語。若見諸相非相，則非妄語。如是諸相非相，則見如來。」
The Buddha said to Subhuti: "All appearances are deceptive. If you see that all appearances are not what they seem, you are not deceived. When you truly perceive that appearances are not fixed or real, you will see the Tathagata (the true nature of reality)."
須菩提白佛言：「世尊！頗有眾生，於未來世末世，得聞如是修多羅章句，生實相不？」
Subhuti said to the Buddha, "World-Honored One, will there be beings in the future, in the final age, who, upon hearing these sutra passages, will give rise to true understanding of reality?"
佛告須菩提：「莫作是說：『頗有眾生，於未來世末世，得聞如是修多羅章句，生實相不？』」
The Buddha said to Subhuti: "Do not put it this way: 'In a future age, during the final period, will there be any beings who, upon hearing these words and passages of a sutra such as this, give rise to true understanding of the nature of reality?'"
佛復告須菩提：「有未來世末世，有菩薩摩訶薩，法欲滅時，有持戒修福德智慧者，於此修多羅章句，能生信心，以此為實。」
The Buddha further addressed Subhūti: "In the future, during the final age of the Dharma, there will be bodhisattvas of great beings who uphold ethical discipline, cultivate merit, and possess wisdom. They will be able to place faith in the phrases and verses of this sutra, recognizing them as true."
佛復告須菩提：「當知彼菩薩摩訶薩，非於一佛二佛三四五佛所修行供養，非於一佛二佛三四五佛所而種善根。」
The Buddha further said to Subhuti: "You should know that this great bodhisattva has not merely served and made offerings to just one, two, three, four, or five buddhas, nor has he planted good roots in the presence of only one, two, three, four, or five buddhas."
佛復告須菩提：「已於無量百千萬諸佛所修行供養，無量百千萬諸佛所種諸善根。聞是修多羅，乃至一念能生淨信。須菩提！如來悉知是諸眾生，如來悉見是諸眾生。須菩提！是諸菩薩，生如是無量福德聚，取如是無量福德。何以故？須菩提！是諸菩薩，無復我相、眾生相、人相、壽者相。
The Buddha further said to Subhuti: "Those who have made offerings and cultivated practice before countless hundreds of thousands of millions of buddhas, and who have planted roots of goodness before countless hundreds of thousands of millions of buddhas—when they hear this sutra, they will generate pure faith in a single thought. Subhuti, the Tathagata knows and sees all such beings. Subhuti, these beings thus obtain immeasurable merit. Why? Because, Subhuti, these beings no longer cling to the notions of a self, a being, a person, or a life span.
「須菩提！是諸菩薩，無法相，亦非無法相。無相，亦非無相。何以故？須菩提！是諸菩薩，若取法相，則為著我、人、眾生、壽者。須菩提！若是菩薩有法相，即著我相、人相、眾生相、壽者相。何以故？須菩提！不應取法，非不取法。以是義故，如來常說栰喻法門，是法應捨，非捨法故。」
"Subhuti, these bodhisattvas do not cling to the appearance of phenomena, nor do they cling to the absence of such appearances. They do not hold onto any form, nor do they deny all form. Why is this? Subhuti, if these bodhisattvas grasp at the appearance of phenomena, they fall into attachment to a self, a person, a being, or a lifespan. Subhuti, if a bodhisattva holds onto the view that phenomena exist, they become attached to the concepts of self, person, being, and lifespan. And if they hold onto the view that phenomena do not exist, that is also a form of attachment. Why? Subhuti, you should not cling to the idea of phenomena, but you should not reject it either. This is why the Tathagata often teaches the parable of the raft: the Dharma itself is like a raft that should be let go of once you have crossed to the other shore. It is not something to be held onto."
復次，佛告慧命須菩提：「須菩提！於意云何？如來得阿耨多羅三藐三菩提耶？如來有所說法耶？」須菩提言：「如我解佛所說義，無有定法如來得阿耨多羅三藐三菩提，亦無有定法如來可說。何以故？如來所說法，皆不可取不可說，非法非非法。何以故？一切聖人，皆以無為法得名。」
Then the Buddha said to the honorable Subhuti: "Subhuti, what do you think? Does the Tathagata attain Anuttara Samyak Sambodhi? Does the Tathagata teach any Dharma?" Subhuti replied: "As I understand the meaning of the Buddha's teaching, there is no fixed Dharma that the Tathagata attains as Anuttara Samyak Sambodhi, and there is no fixed Dharma that the Tathagata can teach. Why? Because the Dharma taught by the Tathagata cannot be grasped or expressed in words; it is neither Dharma nor non-Dharma. Why? Because all sages and saints are distinguished by the unconditioned Dharma."
「須菩提！於意云何？若滿三千大千世界七寶，以用布施。須菩提！於意云何？是善男子、善女人，所得福德，寧為多不？」須菩提言：「甚多，婆伽婆！甚多，修伽陀！彼善男子、善女人，得福甚多。何以故？世尊！是福德聚，即非福德聚，是故如來說福德聚、福德聚。」
“Subhuti, what do you think? If someone filled the entire universe with the seven treasures and gave them all as charity—Subhuti, what do you think? Would that man or woman gain a great deal of merit?”
Subhuti replied, “A great deal, Blessed One! A great deal, Well-Gone One! That person would indeed gain immense merit. Why is that, Lord? Because this accumulation of merit is not inherently a true accumulation of merit. That is why the Tathagata speaks of it as an accumulation of merit, an accumulation of merit.”
佛言：「須菩提！若善男子、善女人，以滿三千大千世界七寶，持用布施。若復於此經中，受持乃至四句偈等，為他人說，其福勝彼無量不可數。何以故？須菩提！一切諸佛阿耨多羅三藐三菩提法，皆從此經出。一切諸佛如來，皆從此經生。須菩提！所謂佛法、佛法者，即非佛法。
The Buddha said: "Subhuti, if a good man or good woman were to fill the entire universe with the seven treasures and use them as alms, and if another person were to accept and uphold even a single four-line verse from this sutra and teach it to others, the merit of the second would be immeasurably greater. Why? Because, Subhuti, all the enlightenment of all Buddhas arises from this sutra. All Buddhas and Tathagatas are born from this sutra. Subhuti, what is called the Dharma of enlightenment, the Dharma of enlightenment—that is not the Dharma of enlightenment."
「須菩提！於意云何？須陀洹能作是念：『我得須陀洹果。』不？」須菩提言：「不也，世尊！何以故？實無有法名須陀洹。不入色、聲、香、味、觸、法，是名須陀洹。」
"Subhuti, what do you think? Can a Stream-Enterer have the thought, 'I have attained the fruit of Stream-Entry'?" Subhuti replied, "No, World-Honored One. Why? Because there is truly no such thing as a 'Stream-Enterer.' One who does not cling to sights, sounds, smells, tastes, touch, or mental objects is called a Stream-Enterer."
佛言：「須菩提！於意云何？斯陀含能作是念：『我得斯陀含果。』不？」須菩提言：「不也，世尊！何以故？實無有法名斯陀含。是名斯陀含。」
The Buddha said: "Subhuti, what do you think? Can a Once-Returner have the thought, 'I have attained the fruit of a Once-Returner'?"
Subhuti replied: "No, World-Honored One. Why? Because there is actually no fixed state or entity called a 'Once-Returner.' It is merely a name."
「須菩提！於意云何？阿那含能作是念：『我得阿那含果。』不？」須菩提言：「不也，世尊！何以故？實無有法名阿那含。是名阿那含。」
"Subhuti, what do you think? Does a Non-Returner think, 'I have attained the fruit of Non-Returner'?"
"No, World-Honored One. Why? Because there is no fixed state that can be called a Non-Returner. It is simply a temporary designation."
「須菩提！於意云何？阿羅漢能作是念：『我得阿羅漢。』不？」須菩提言：「不也，世尊！何以故？實無有法名阿羅漢。世尊！若阿羅漢作是念：『我得阿羅漢。』即為著我、人、眾生、壽者。世尊！佛說我得無諍三昧，最為第一，世尊說我是離欲阿羅漢。世尊！我不作是念：『我是離欲阿羅漢。』世尊！我若作是念：『我得阿羅漢。』世尊則不記我無諍行第一。以須菩提實無所行，而名須菩提無諍、無諍行。」
"Subhuti, what do you think? Can an Arhat have the thought, 'I have attained Arhatship'?"
"No, World-Honored One. Why? Because there is truly no such thing as a 'state of Arhatship.' World-Honored One, if an Arhat thought, 'I have attained Arhatship,' they would be fixated on the concepts of a self, a person, a being, or a life span.
World-Honored One, the Buddha has declared that I have attained the samadhi of non-contention, the highest of its kind, and that I am an Arhat free from desire. Yet, World-Honored One, I do not think, 'I am an Arhat free from desire.' If I had such a thought, you would not have recognized me as one who excels in the practice of non-contention. It is because I have truly no attachment to any practice that I am known as Subhuti, one who dwells in non-contention."
佛告須菩提：「於意云何？如來昔在燃燈佛所，得阿耨多羅三藐三菩提法不？」須菩提言：「不也，世尊！如來在燃燈佛所，於法實無所得阿耨多羅三藐三菩提。」
The Buddha said to Subhuti, "What do you think? Did the Tathagata, when he was with the Lamp-Burning Buddha, attain the supreme perfect enlightenment?" Subhuti replied, "No, World-Honored One. When the Tathagata was with the Lamp-Burning Buddha, he did not actually attain anything called supreme perfect enlightenment."
佛告須菩提：「若菩薩作是言：『我莊嚴佛國土。』彼菩薩不實語。何以故？須菩提！如來所說莊嚴佛土者，則非莊嚴，是名莊嚴佛土。是故須菩提！諸菩薩摩訶薩，應如是生清淨心，而無所住，不住色生心，不住聲、香、味、觸、法生心，應無所住而生其心。
The Buddha said to Subhuti: "If a bodhisattva were to say, 'I will adorn the Buddha land,' that bodhisattva would be speaking falsely. Why is this? Subhuti, what the Tathagata describes as 'adorning the Buddha land' is not truly about adornment—it is only called 'adorning the Buddha land.' Therefore, Subhuti, all great bodhisattvas should develop a pure mind in this way: without attachment. Do not let your mind dwell on sights, sounds, smells, tastes, tactile objects, or mental objects. Let your mind arise freely, without clinging to anything."
「須菩提！譬如有人，身如須彌山王。須菩提！於意云何？是身為大不？」
"Subhuti, for example, if someone had a body as vast as Mount Sumeru, the king of mountains. Subhuti, what do you think? Would that body be considered large?"
須菩提言：「甚大，世尊！何以故？佛說非身，是名大身。彼身非身，是名大身。」
Subhuti replied, "It is immense, World-Honored One. Why? Because the Buddha has spoken of that which is not a body as being called a 'great body.' That which is not a body is what is called a 'great body.'"
佛言：「須菩提！如恒河中所有沙數，如是沙等恒河，於意云何？是諸恒河沙，寧為多不？」須菩提言：「甚多，世尊！但諸恒河，尚多無數，何況其沙。」
The Buddha said, "Subhuti, what do you think? If there were as many Ganges Rivers as there are grains of sand in the Ganges River, wouldn't the total number of grains of sand in all those rivers be immense?"
Subhuti replied, "Extremely immense, World-Honored One. Even the number of those Ganges Rivers alone would be incalculable, let alone the grains of sand within them."
佛言：「須菩提！我今實言告汝。若有善男子、善女人，以七寶滿爾數恒沙數世界，以施諸佛如來。須菩提！於意云何？彼善男子、善女人，得福多不？」須菩提言：「甚多，世尊！彼善男子、善女人，得福甚多。」
The Buddha said, "Subhuti, I now tell you truthfully: if a good man or good woman fills as many worlds as the grains of sand in the Ganges River with the seven treasures and gives them as offerings to the Buddhas and Tathagatas—Subhuti, what do you think? Would that good man or good woman create a great deal of merit?" Subhuti replied, "Very great, World-Honored One! That good man or good woman would create a vast amount of merit."
佛告須菩提：「以七寶滿爾數恒河沙世界，持用布施。若善男子、善女人，於此法門，乃至受持四句偈等，為他人說，而此福德，勝前福德無量阿僧祇。
The Buddha said to Subhuti: "If someone filled countless worlds—as many as the grains of sand in all the Ganges rivers—with the seven treasures, and gave them all as alms, that would bring great merit. Yet if a good man or good woman takes even just a four-line verse of this teaching, and upholds, recites, and explains it to others, the merit from that would be infinitely greater—beyond measure, beyond number."
「復次，須菩提！隨所有處，說是法門，乃至四句偈等，當知此處，一切世間天、人、阿修羅，皆應供養，如佛塔廟。何況有人，盡能受持讀誦此經。須菩提！當知是人成就最上第一希有之法。若是經典所在之處，則為有佛，若尊重似佛。」
Furthermore, Subhuti, wherever this teaching is spoken—even just four lines of verse—that entire place should be honored by all beings in the world, including gods, humans, and demi-gods, just as they would honor a sacred shrine or temple of the Buddha. How much more so, then, for someone who fully embraces, recites, and studies this entire scripture! Subhuti, you should know that such a person attains the highest, most extraordinary, and rarest qualities. Wherever this scripture is present, the Buddha is present, and it should be treated with the same reverence as the Buddha himself.
爾時，須菩提白佛言：「世尊！當何名此法門？我等云何奉持？」佛告須菩提：「是法門名為『金剛般若波羅蜜』。以是名字，汝當奉持。何以故？須菩提！佛說般若波羅蜜，則非般若波羅蜜。
Then Subhuti said to the Buddha, "World-Honored One, what should this teaching be called? How should we honor and uphold it?"
The Buddha told Subhuti, "This teaching is called the 'Diamond Perfection of Wisdom.' By that name, you should honor and uphold it. Why?
Subhuti, the Tathagata's teaching of the Perfection of Wisdom is itself not the Perfection of Wisdom."
「須菩提！於意云何？如來有所說法不？」須菩提言：「世尊！如來無所說法。」
"Subhuti, what do you think? Does the Tathagata have any teaching to give?" Subhuti replied: "World-Honored One, the Tathagata has no teaching to give."
「須菩提！於意云何？三千大千世界所有微塵，是為多不？」須菩提言：「彼微塵甚多。世尊！」
"Subhuti, what do you think? Are there many particles of dust in the entire vast universe?" Subhuti replied, "Those particles are countless, Blessed One."
「須菩提！是諸微塵，如來說非微塵，是名微塵。如來說世界，非世界，是名世界。」
"Subhuti, these atoms of dust, the Tathagata says, are not really atoms of dust; they are merely called atoms of dust. The worlds, the Tathagata says, are not really worlds; they are merely called worlds."
佛言：「須菩提！於意云何？可以三十二大人相見如來不？」須菩提言：「不也，世尊！何以故？如來說三十二大人相，即是非相，是名三十二大人相。」
The Buddha said: "Subhuti, what do you think? Can the Tathagata be recognized by the thirty-two marks of a Great Being?" Subhuti replied: "No, World-Honored One. Why is this? Because the Tathagata has taught that the thirty-two marks of a Great Being are essentially no marks, and that is why they are called the thirty-two marks of a Great Being."
佛言：「須菩提！若有善男子、善女人，以恒河沙等身命布施，若復有人，於此法門中，乃至受持四句偈等，為他人說，其福甚多無量阿僧祇。」
The Buddha said, "Subhuti, if a virtuous man or woman were to give away as many lives as there are grains of sand in the Ganges River, and another person were to embrace even just four lines of this teaching and share them with others, their merit would be far greater—immeasurable and beyond calculation."
爾時，須菩提聞說是經，深解義趣，涕淚悲泣，捫淚而白佛言：「希有，婆伽婆！希有，修伽陀！佛說如是甚深法門，我從昔來所得慧眼，未曾得聞如是法門。」
At that time, Subhuti, hearing this teaching, deeply understood its meaning and purpose. With tears of emotion streaming down, he wiped them away and said to the Buddha, "How rare, O Blessed One! How rare, O Well-Gone One! The Buddha has expounded such a profound teaching. Since the time I attained the wisdom-eye, I have never heard such a teaching as this."
「何以故？須菩提！佛說般若波羅蜜，即非般若波羅蜜。」
Why is this? Subhuti, the Tathagata speaks of the Perfection of Wisdom as not being the Perfection of Wisdom.
「世尊！若復有人得聞是經，信心清淨，則生實相，當知是名成就第一希有功德。世尊！是實相者則是非相。是故如來說名實相、實相。世尊！我今得聞如是法門，信解受持，不足為難。若當來世其有眾生得聞是法門信解受持，是人則為第一希有。何以故？此人無我相、人相、眾生相、壽者相。何以故？我相，即是非相；人相、眾生相、壽者相，即是非相。何以故？離一切諸相，則名諸佛。」
"World-Honored One! If someone hears this sutra and develops a pure, clear faith, they will give rise to the perception of true reality. Know that such a person has achieved the foremost and most rare merit. World-Honored One, this so-called 'true reality' is not a fixed form. That is why the Tathagata speaks of it as 'true reality.'
World-Honored One, for me to hear this teaching now, to believe, understand, accept, and uphold it—this is not difficult. But if in a future age there are beings who hear this teaching, believe, understand, accept, and uphold it, then such a person is truly the foremost and most rare.
Why? Because this person has no concept of a self, no concept of a person, no concept of a being, and no concept of a life span. Why? The concept of self is not a real concept; the concepts of person, being, and life span are also not real concepts. Why? To be free from all concepts is what is meant by 'all Buddhas.'"
佛告須菩提：「如是，如是！若復有人得聞是經，不驚不怖不畏，當知是人甚為希有。何以故？須菩提！如來說第一波羅蜜，非第一波羅蜜。如來說第一波羅蜜者，彼無量諸佛亦說波羅蜜，是名第一波羅蜜。
The Buddha said to Subhuti, “Yes, indeed. If someone hears this teaching and does not panic, feel terrified, or become afraid, you should know that such a person is truly rare. Why is that? Subhuti, the Tathagata speaks of the highest perfection—yet it is not the highest perfection. The Tathagata speaks of the highest perfection because countless Buddhas also speak of perfection. Therefore, it is known as the highest perfection.”
「須菩提！如來說忍辱波羅蜜，即非忍辱波羅蜜。何以故？須菩提！如我昔為歌利王割截身體。我於爾時，無我相、無眾生相、無人相、無壽者相，無相，亦非無相。何以故？須菩提！我於往昔節節支解時，若有我相、眾生相、人相、壽者相，應生瞋恨。須菩提！又念過去於五百世，作忍辱仙人，於爾所世，無我相、無眾生相、無人相、無壽者相。是故須菩提！菩薩應離一切相，發阿耨多羅三藐三菩提心。何以故？若心有住，則為非住。不應住色生心，不應住聲、香、味、觸、法生心，應生無所住心。是故佛說：『菩薩心不住色布施。』須菩提！菩薩為利益一切眾生，應如是布施。」
"Subhuti, the Tathagata speaks of the Perfection of Patience, yet it is not the Perfection of Patience. Why? Subhuti, in the past, when the King of Kalinga cut my body apart piece by piece, at that time I had no perception of a self, no perception of a being, no perception of a soul, and no perception of a lifespan. I had no perception at all, nor did I have the absence of perception. Why? Subhuti, if, during that time when my body was being dismembered joint by joint, I had possessed the perception of a self, a being, a soul, or a lifespan, I would have felt anger and hatred.
Subhuti, I also recall that in the past, over five hundred lifetimes, I was a patient sage, and during those lifetimes, I had no perception of a self, no perception of a being, no perception of a soul, and no perception of a lifespan. Therefore, Subhuti, a bodhisattva should let go of all perceptions and awaken the mind set on supreme, perfect enlightenment. Why? If the mind dwells on anything, it is not truly dwelling. Do not give rise to a mind that dwells on sights; do not give rise to a mind that dwells on sounds, smells, tastes, touches, or mental objects. Give rise to a mind that dwells on nothing.
Thus, the Buddha says, 'A bodhisattva should practice generosity without the mind dwelling on sights.' Subhuti, a bodhisattva, for the benefit of all beings, should practice generosity in this way."
須菩提言：「世尊！一切眾生相，即是非相。何以故？如來說：『一切眾生，即非眾生。』」
Subhuti said: "World-Honored One, the concept of 'all beings' is actually no concept at all. Why is that? Because the Tathagata has said, 'All beings are not truly beings.'"
「須菩提！如來是真語者、實語者、如語者、不異語者。須菩提！如來所得法，所說法，無實無妄語。
“Subhuti, the Tathagata speaks truthfully, speaks genuinely, speaks in accordance with reality, and speaks without deception. Subhuti, the Dharma that the Tathagata has realized and teaches is neither existent nor nonexistent, neither true nor false.
「須菩提！譬如有人入闇，則無所見。若菩薩心住於事而行布施，亦復如是。須菩提！譬如人有目，夜分已盡，日光明照，見種種色。若菩薩不住於事行於布施，亦復如是。
“Subhuti, it’s like someone entering a dark room—they can’t see a thing. If a bodhisattva’s mind clings to things while practicing generosity, it’s exactly the same. Subhuti, it’s like someone with good eyesight, when the night is over and the sun shines brightly, seeing all kinds of forms. If a bodhisattva practices generosity without clinging to anything, it’s exactly the same.”
「復次，須菩提！若有善男子、善女人，能於此法門，受持讀誦修行，則為如來以佛智慧，悉知是人，悉見是人，悉覺是人，皆得成就無量無邊功德聚。
Furthermore, Subhuti, if good men and good women can embrace, recite, and practice this teaching, then the Tathagata, through the Buddha’s wisdom, fully knows, fully sees, and fully awakens these people. They will all attain an immeasurable and boundless accumulation of merit.
「須菩提！若有善男子、善女人，初日分以恒河沙等身布施，中日分復以恒河沙等身布施，後日分復以恒河沙等身布施，如是捨恒河沙等無量身，如是百千萬億那由他劫以身布施。若復有人聞此法門，信心不謗，其福勝彼無量阿僧祇，何況書寫受持讀誦修行，為人廣說。
“Subhūti, suppose there are virtuous men and women who, in the morning, offer as many bodies as there are grains of sand in the Ganges River as gifts, at noon again offer as many bodies as there are grains of sand in the Ganges, and in the evening again do the same—giving away countless bodies like the sand of the Ganges, and continuing this practice for hundreds, thousands, ten-thousands, millions of eons. Yet if someone else hears this teaching, has faith, and does not slander it, their merit will be immeasurably greater beyond compare. How much more so if they write it down, embrace it, recite it, practice it, and explain it widely for the benefit of others!”
「須菩提！以要言之，是經有不可思議不可稱量無邊功德。此法門，如來為發大乘者說，為發最上乘者說。若有人能受持讀誦修行此經，廣為人說，如來悉知是人，悉見是人，皆成就不可思議不可稱無有邊無量功德聚。如是人等，則為荷擔如來阿耨多羅三藐三菩提。何以故？須菩提！若樂小法者，則於此經，不能受持讀誦修行，為人解說。若有我見眾生見人見壽者見，於此法門，能受持讀誦修行為人解說者，無有是處。
Subhuti, to put it simply, this sutra possesses inconceivable, immeasurable, and boundless virtues. This teaching has been spoken by the Thus-Come One for those who set out on the Great Vehicle, and for those who set out on the Supreme Vehicle. If there are people who can accept, uphold, read, recite, and practice this sutra, and explain it widely to others, the Thus-Come One knows them all and sees them all. They will all attain an inconceivable, immeasurable, and boundless heap of virtue. Such people are truly carrying the burden of the Thus-Come One's Supreme Perfect Enlightenment.
Why is this? Subhuti, if someone delights in lesser teachings, they cannot accept, uphold, read, recite, practice, or explain this sutra to others. For those who still cling to the idea of a self, a being, a soul, or a lifespan, it is utterly impossible for them to accept, uphold, read, recite, practice, and explain this teaching to others.
「須菩提！在在處處，若有此經，一切世間天、人、阿修羅所應供養。當知此處則為是塔，皆應恭敬，作禮圍繞，以諸華香而散其處。
“Subhuti, wherever this sutra is found, throughout the world, it should be honored by celestial beings, humans, and asuras alike. Know that such a place becomes a sacred shrine, worthy of reverence. Everyone should pay homage, circumambulate it with respect, and scatter flowers and incense there as offerings.”
「復次，須菩提！若善男子、善女人，受持讀誦此經，為人輕賤。何以故？是人先世罪業，應墮惡道，以今世人輕賤故，先世罪業則為消滅，當得阿耨多羅三藐三菩提。
"Subhuti, if a good man or good woman recites and upholds this sutra, yet is looked down upon by others, why is this? This person's past karma would have led them to be reborn in unfortunate realms, but because of the contempt they endure in this life, those past karmic obstacles are dissolved. In the future, they will surely attain supreme enlightenment."
「須菩提！我念過去無量阿僧祇阿僧祇劫，於燃燈佛前，得值八十四億那由他百千萬諸佛，我皆親承供養，無空過者。須菩提！如是無量諸佛，我皆親承供養，無空過者。若復有人，於後世末世，能受持讀誦修行此經，所得功德，我所供養諸佛功德，於彼百分不及一，千萬億分，乃至算數譬喻所不能及。
"Subhuti, I recall that in the distant past, countless eons ago, before the Buddha Dipankara, I encountered eighty-four billion, hundreds of thousands of millions of Buddhas. I personally served and made offerings to every single one of them without exception. Subhuti, I served and made offerings to all these countless Buddhas without missing a single one. But if someone in a future age, in the final era, can uphold, recite, study, and practice this sutra, the merit they gain is so vast that the merit from all my offerings to those Buddhas is not even one-hundredth of it—not one-thousandth, not one hundred-millionth, nor can any number or analogy express it."
「須菩提！若有善男子、善女人，於後世末世，有受持讀誦修行此經，所得功德，若我具說者，或有人聞，心則狂亂，疑惑不信。須菩提！當知是法門不可思議，果報亦不可思議。」
“Subhuti, if there are good men and good women in the last age, in the final era, who accept, uphold, recite, and practice this sutra, the merit they attain is such that if I were to fully describe it, some who hear it might become frantic, confused, doubtful, and unwilling to believe. Subhuti, you should know that this Dharma teaching is inconceivable, and its resulting reward is also inconceivable.”
爾時，須菩提白佛言：「世尊！云何菩薩發阿耨多羅三藐三菩提心？云何住？云何修行？云何降伏其心？」
At that time, Subhuti asked the Buddha: "World-Honored One, how should a bodhisattva who aspires to reach supreme enlightenment (Anuttara Samyak Sambodhi) dwell in that aspiration, how should they practice, and how should they calm their mind?"
佛告須菩提：「菩薩發阿耨多羅三藐三菩提心者，當生如是心：『我應滅度一切眾生，令入無餘涅槃界。如是滅度一切眾生已，而無一眾生實滅度者。』何以故？須菩提！若菩薩有眾生相、人相、壽者相，則非菩薩。何以故？須菩提！實無有法名為菩薩發阿耨多羅三藐三菩提心者。
The Buddha said to Subhuti: "When a bodhisattva sets their mind on attaining supreme enlightenment, they should cultivate this mindset: 'I must help all beings to transcend suffering and enter the realm of complete nirvana. Yet even after guiding countless beings to liberation, not a single being has truly been liberated.' Why is that? Subhuti, if a bodhisattva still holds onto the concepts of 'beings,' 'self,' or 'lifespan,' they are not a true bodhisattva. Why? Because, Subhuti, in ultimate reality, there is no fixed 'thing' called a bodhisattva who aspires to supreme enlightenment."
「須菩提！於意云何？如來於燃燈佛所，有法得阿耨多羅三藐三菩提不？」
"Subhuti, what do you think? Did the Tathagata attain any teaching from the Buddha Dipankara that led to Supreme Perfect Enlightenment?"
須菩提白佛言：「不也！世尊！如我解佛所說義，佛於燃燈佛所，無有法得阿耨多羅三藐三菩提。」
Subhuti said to the Buddha, "No, World-Honored One. As I understand the meaning of what the Buddha has taught, when the Buddha was with the Buddha Dipankara, there was no actual dharma to attain for supreme, perfect enlightenment."
佛言：「如是，如是！須菩提！實無有法，如來於燃燈佛所得阿耨多羅三藐三菩提。須菩提！若有法如來得阿耨多羅三藐三菩提者，燃燈佛則不與我受記：『汝於來世，當得作佛，號釋迦牟尼。』以實無有法得阿耨多羅三藐三菩提，是故燃燈佛與我受記，作如是言：『摩那婆！汝於來世，當得作佛，號釋迦牟尼。』何以故？須菩提！言如來者，即實真如。
The Buddha said: "Exactly so, Subhūti. There is truly no doctrine by which the Tathāgata attained supreme enlightenment from Dīpaṅkara Buddha. Subhūti, if there had been any doctrine by which the Tathāgata attained supreme enlightenment, then Dīpaṅkara Buddha would not have predicted to me: 'In a future life, you will become a Buddha named Śākyamuni.' Because there is truly no doctrine for attaining supreme enlightenment, Dīpaṅkara Buddha made this prediction to me, saying: 'Good man, in a future life you will become a Buddha named Śākyamuni.' Why is this? Subhūti, what is called 'Tathāgata' is just reality itself."
「須菩提！若有人言：『如來得阿耨多羅三藐三菩提。』者，是人不實語。須菩提！實無有法，佛得阿耨多羅三藐三菩提。須菩提！如來所得阿耨多羅三藐三菩提，於是中不實不妄語。是故如來說：『一切法皆是佛法。』須菩提！所言一切法、一切法者，即非一切法，是故名一切法。
"Subhuti, if someone says, 'The Tathagata has attained Supreme Perfect Enlightenment,' that person is not speaking truthfully. Subhuti, there is truly no dharma by which the Buddha attains Supreme Perfect Enlightenment. Subhuti, the Supreme Perfect Enlightenment attained by the Tathagata is neither real nor unreal. Therefore, the Tathagata says: 'All dharmas are the Buddha's Dharma.' Subhuti, what is called 'all dharmas' is not all dharmas, so it is merely called 'all dharmas.'"
「須菩提！譬如有人，其身妙大。」須菩提言：「世尊！如來說人身妙大，則非大身，是故如來說名大身。」
"Subhuti, for example, if there were a person with a wonderfully large body." Subhuti said, "World-Honored One, when the Tathagata speaks of a person's wonderful body being large, this is not the true great body. Therefore, the Tathagata says it is merely called a great body."
佛言：「須菩提！菩薩亦如是。若作是言：『我當滅度無量眾生。』則非菩薩。」佛言：「須菩提！於意云何？頗有實法名為菩薩？」須菩提言：「不也，世尊！實無有法名為菩薩。」
The Buddha said, "Subhuti, it is the same for a bodhisattva. If a bodhisattva says, 'I will lead countless beings to enlightenment,' then that is not truly a bodhisattva." The Buddha then asked, "Subhuti, what do you think? Is there any real thing called a 'bodhisattva'?" Subhuti replied, "No, World-Honored One. There is no real, fixed thing that can be called a 'bodhisattva.'"
「是故佛說：『一切法無眾生、無人、無壽者。』須菩提！若菩薩作是言：『我莊嚴佛國土。』是不名菩薩。何以故？如來說莊嚴佛土、莊嚴佛土者，即非莊嚴，是名莊嚴佛國土。須菩提！若菩薩通達無我、無我法者，如來說名真是菩薩菩薩。
This is why the Buddha says: "All phenomena have no independent self, no person, no permanent being." Subhuti, if a bodhisattva says, "I will adorn the Buddha-land," that person is not a true bodhisattva. Why? Because the Tathagata speaks of adorning the Buddha-land, but such adornment is not real adornment—it is merely called "adorning the Buddha-land." Subhuti, if a bodhisattva truly understands that there is no self and no fixed teaching about no-self, then the Tathagata calls them a genuine bodhisattva.
「須菩提！於意云何？如來有肉眼不？」須菩提言：「如是，世尊！如來有肉眼。」
"Subhuti, what do you think? Does the Tathagata possess the physical eye?" Subhuti replied, "Indeed, World-Honored One, the Tathagata possesses the physical eye."
佛言：「須菩提！於意云何？如來有天眼不？」須菩提言：「如是，世尊！如來有天眼。」
The Buddha said: "Subhuti, what do you think? Does the Tathagata possess the divine eye?" Subhuti replied: "Yes, World-Honored One. The Tathagata has the divine eye."
佛言：「須菩提！於意云何？如來有慧眼不？」須菩提言：「如是，世尊！如來有慧眼。」
The Buddha said: "Subhuti, what do you think? Does the Tathagata possess the eye of wisdom?" Subhuti replied: "Yes, World-Honored One, the Tathagata possesses the eye of wisdom."
佛言：「須菩提！於意云何？如來有法眼不？」須菩提言：「如是，世尊！如來有法眼。」
"Subhuti, what do you think? Does the Tathagata have the Dharma-eye?" "Yes, World-Honored One," Subhuti replied. "The Tathagata has the Dharma-eye."
佛言：「須菩提！於意云何？如來有佛眼不？」須菩提言：「如是，世尊！如來有佛眼。」
The Buddha said: "Subhuti, what do you think? Does the Tathagata possess the Buddha eye?" Subhuti replied: "Yes, World-Honored One. The Tathagata possesses the Buddha eye."
佛言：「須菩提！於意云何？如恒河中所有沙，佛說是沙不？」須菩提言：「如是，世尊！如來說是沙。」
The Buddha said, "Subhuti, what do you think? If I said that the sand in the Ganges River is sand, would that be correct?" Subhuti replied, "Yes, World-Honored One. The Tathāgata says it is sand."
佛言：「須菩提！於意云何？如一恒河中所有沙，有如是等恒河，是諸恒河所有沙數佛世界，如是世界，寧為多不？」須菩提言：「彼世界甚多。世尊！」
The Buddha said, "Subhuti, what do you think? If the number of grains of sand in one Ganges River equaled the number of such Ganges rivers, and if the number of grains of sand in all those Ganges rivers equaled the number of Buddha worlds, would those worlds be many?"
Subhuti replied, "Those worlds would be extremely many, World-Honored One."
佛告須菩提：「爾所世界中，所有眾生，若干種心住，如來悉知。何以故？如來說諸心住，皆為非心住，是名為心住。何以故？須菩提！過去心不可得，現在心不可得，未來心不可得。
The Buddha said to Subhuti: "In all the worlds throughout the universe, the countless beings each have various kinds of minds. The Tathagata understands them all. Why is this? Because what the Tathagata calls 'minds' are not truly minds; they are merely called 'minds'. Why is that? Subhuti, a past mind cannot be grasped, a present mind cannot be grasped, and a future mind cannot be grasped."
「須菩提！於意云何？若有人以滿三千大千世界七寶持用布施，是善男子、善女人，以是因緣，得福多不？」須菩提言：「如是，世尊！此人以是因緣，得福甚多。」
"Subhuti, what do you think? If someone were to offer as alms a quantity of the seven treasures filling the entire universe, would this good man or woman gain great merit as a result of this act?"
Subhuti replied, "Yes, World-Honored One. That person would indeed gain very great merit because of this."
佛言：「如是，如是！須菩提！彼善男子、善女人，以是因緣，得福德聚多。須菩提！若福德聚有實，如來則不說福德聚、福德聚。
The Buddha said: "So it is, So it is, Subhūti! Because of these good deeds, good men and women will accumulate a vast store of blessings. Subhūti, if this store of blessings truly existed in its own right, the Tathāgata would not refer to it as 'a store of blessings, a store of blessings.'"
「須菩提！於意云何？佛可以具足色身見不？」須菩提言：「不也，世尊！如來不應以色身見。何以故？如來說具足色身，即非具足色身，是故如來說名具足色身。」
"Subhuti, what do you think? Can the Buddha be seen by his perfectly formed physical body?"
"No, World-Honored One. The Tathagata should not be seen by his physical body. Why? Because the Tathagata speaks of a perfectly formed physical body, but that is not truly a perfectly formed physical body. Therefore, it is merely called a perfectly formed physical body."
佛言：「須菩提！於意云何？如來可以具足諸相見不？」須菩提言：「不也，世尊！如來不應以具足諸相見。何以故？如來說諸相具足，即非具足，是故如來說名諸相具足。」
The Buddha said, "Subhuti, what do you think? Can the Tathagata be recognized by the perfection of all physical marks?" Subhuti replied, "No, World-Honored One. The Tathagata should not be recognized by the perfection of marks. Why? Because what the Tathagata describes as the perfection of marks is actually not a true perfection. Therefore, the Tathagata speaks of it only as 'the perfection of marks.'"
佛言：「須菩提！於意云何？汝謂如來作是念：『我當有所說法。』耶？須菩提！莫作是念。何以故？若人言：『如來有所說法。』即為謗佛，不能解我所說故。何以故？須菩提！如來說法、說法者，無法可說，是名說法。」
The Buddha said: "Subhuti, what do you think? Do you believe the Tathagata thinks to himself, 'I must teach the Dharma'? Subhuti, do not think that. Why? If someone says, 'The Tathagata teaches the Dharma,' they are slandering the Buddha, because they do not understand what I have taught. Why? Subhuti, the Tathagata's teaching of the Dharma—the one who teaches and what is taught—is that there is no Dharma to teach. This is what is meant by 'teaching the Dharma.'"
爾時，慧命須菩提白佛言：「世尊！頗有眾生，於未來世，聞說是法，生信心不？」
At that time, the venerable Subhuti said to the Buddha: "World-Honored One, will there be beings in future ages who, hearing this teaching, give rise to faith?"
佛言：「須菩提！彼非眾生，非不眾生。何以故？須菩提！眾生、眾生者，如來說非眾生，是名眾生。」
The Buddha said: "Subhuti, what I call 'living beings' are not truly living beings, nor are they not living beings. Why? Subhuti, the concept of 'living beings' is merely a name. The Tathagata teaches that they are not inherently living beings; we simply use the term 'living beings' as a designation."
佛言：「須菩提！於意云何？如來得阿耨多羅三藐三菩提耶？」須菩提言：「不也！世尊！世尊，無有少法如來得阿耨多羅三藐三菩提。」
The Buddha said: "Subhuti, what do you think? Does the Tathagata attain supreme enlightenment?" Subhuti replied: "No, World-Honored One. The Tathagata does not attain the slightest dharma called supreme enlightenment."
佛言：「如是，如是！須菩提！我於阿耨多羅三藐三菩提，乃至無有少法可得，是名阿耨多羅三藐三菩提。
The Buddha said, "Exactly so, Subhūti. In terms of supreme perfect enlightenment, there is not even the slightest bit of truth to be obtained. That is precisely why it is called 'supreme perfect enlightenment.'"
「復次，須菩提！是法平等，無有高下，是名阿耨多羅三藐三菩提。以無眾生、無人、無壽者，得平等阿耨多羅三藐三菩提，一切善法得阿耨多羅三藐三菩提。須菩提！所言善法、善法者，如來說非善法，是名善法。
Then, Subhuti, the Dharma is equal and impartial, with no high or low, and is called anuttara-samyak-saṃbodhi. By realizing there is no being, no self, and no soul, one attains this equal and impartial enlightenment. All virtuous practices lead to this enlightenment. Subhuti, what is called a virtuous practice—the Tathagata says it is not a virtuous practice, so it is called a virtuous practice.
「須菩提！三千大千世界中，所有諸須彌山王，如是等七寶聚，有人持用布施，若人以此般若波羅蜜經，乃至四句偈等，受持讀誦，為他人說，於前福德，百分不及一，千分不及一，百千萬分不及一，歌羅分不及一，數分不及一，優波尼沙陀分不及一，乃至算數譬喻所不能及。
"Subhuti, even if someone were to gather piles of the seven treasures as vast as all the Mount Merus in a universe of a thousand million worlds and give them as alms, while another person merely accepts, upholds, reads, recites, and teaches even a single four-line verse of this Prajna Paramita Sutra to others — the merit gained by the first person would not equal even one hundredth, one thousandth, one hundred thousandth, one millionth, or even a fraction or simile of the second's merit. In fact, it cannot be expressed by any number or comparison."
「須菩提！於意云何？汝謂如來作是念：『我度眾生。』耶？須菩提！莫作是念。何以故？實無有眾生如來度者。」
"Subhuti, what do you think? Do you suppose the Tathagata thinks, 'I liberate beings'? Subhuti, do not think that. Why? Because in truth, there are no beings for the Tathagata to liberate."
佛言：「須菩提！若有實眾生如來度者，如來則有我、人、眾生、壽者相。須菩提！如來說：『有我者，則非有我，而毛道凡夫生者以為有我。』須菩提！毛道凡夫生者，如來說名非生，是故言毛道凡夫生。
The Buddha said: "Subhuti, if the Tathagata truly saved any sentient being, then the Tathagata would be caught in the notions of a self, a person, a being, and a life span. Subhuti, when the Tathagata speaks of a 'self,' there is actually no self at all. Yet ordinary, unenlightened people cling to the idea that there is a self. Subhuti, these ordinary people are what the Tathagata calls 'non-beings,' which is why they are referred to as 'ordinary beings.'"
「須菩提！於意云何？可以相成就得見如來不？」須菩提言：「如我解如來所說義，不以相成就得見如來。」
"Subhuti, what do you think? Can the Tathagata be seen through the perfection of physical marks?"
Subhuti replied: "As I understand the meaning of the Tathagata's teaching, the Tathagata cannot be seen through the perfection of physical marks."
佛言：「如是，如是！須菩提！不以相成就得見如來。」佛言：「須菩提！若以相成就觀如來者，轉輪聖王應是如來，是故非以相成就得見如來。」
The Buddha said, "That is so, Subhūti. The Tathāgata should not be seen by means of any form."
The Buddha continued: "Subhūti, if the Tathāgata were to be recognized by forms, then a universal monarch would be regarded as the Tathāgata. Therefore, the Tathāgata is not to be seen through forms."
爾時，世尊而說偈言：
At that time, the World-Honored One spoke these verses:
「若以色見我， 以音聲求我，
是人行邪道， 不能見如來。
彼如來妙體， 即法身諸佛，
法體不可見， 彼識不能知。
If you try to see me through appearances, Or seek me through sounds, You are walking a mistaken path — You will not perceive the Tathagata.
The Tathagata's wonderful body Is the Dharmakaya itself, the very buddhas. The Dharmakaya cannot be seen, And cannot be known by ordinary consciousness.
「須菩提！於意云何？如來可以相成就得阿耨多羅三藐三菩提？須菩提！莫作是念：『如來以相成就得阿耨多羅三藐三菩提。』須菩提！汝若作是念：『菩薩發阿耨多羅三藐三菩提心者，說諸法斷滅相。』須菩提！莫作是念。何以故？菩薩發阿耨多羅三藐三菩提心者，不說諸法斷滅相。
"Subhūti, what do you think? Can the Tathāgata be recognized as attaining supreme enlightenment through the perfection of marks? Subhūti, do not think that way. Do not think, 'The Tathāgata attains supreme enlightenment through the perfection of marks.' Subhūti, if you think that bodhisattvas who set their minds on supreme enlightenment teach that all phenomena are cut off and annihilated, do not entertain that thought. Why? Those who set their minds on supreme enlightenment do not advocate the view that all phenomena are cut off and annihilated."
「須菩提！若善男子、善女人，以滿恒河沙等世界七寶，持用布施。若有菩薩，知一切法無我，得無生法忍。此功德勝前所得福德。須菩提！以諸菩薩不取福德故。」
"Subhuti, if a virtuous man or woman were to give away as many treasures as there are grains of sand in the Ganges River, filling entire worlds with such offerings, their merit would still be surpassed by that of a bodhisattva who understands that all things have no fixed self, and who attains the patience that accepts the unborn nature of reality. Why? Subhuti, it is because bodhisattvas do not cling to the idea of accumulating merit."
須菩提白佛言：「世尊！菩薩不取福德？」
Subhuti said to the Buddha, "World-Honored One, does a bodhisattva not take hold of merit?"
佛言：「須菩提！菩薩受福德，不取福德，是故菩薩取福德。
The Buddha said, "Subhuti, a bodhisattva who receives merit does not cling to merit. Therefore, a bodhisattva accepts merit."
「須菩提！若有人言：『如來若去若來若住、若坐若臥。』是人不解我所說義。何以故？如來者，無所至去，無所從來，故名如來。
“Subhuti, if someone says, ‘The Tathagata comes, goes, sits, or lies down,’ that person does not understand the meaning of my teaching. Why? Because the Tathagata neither arrives from anywhere nor departs to anywhere. Therefore, he is called the Tathagata.”
「須菩提！若善男子、善女人，以三千大千世界微塵。復以爾許微塵世界，碎為微塵阿僧祇。須菩提！於意云何？是微塵眾，寧為多不？」
"Subhuti, if a good man or a good woman were to take all the atoms in a universe system of a thousand million worlds, and then from those atoms take even more worlds and crush them into an inconceivable number of atoms—Subhuti, what do you think? Would that multitude of atoms be considered many?"
須菩提言：「彼微塵眾甚多。世尊！何以故？若是微塵眾實有者，佛則不說是微塵眾。何以故？佛說微塵眾，則非微塵眾，是故佛說微塵眾。世尊！如來所說三千大千世界，則非世界，是故佛說三千大千世界。何以故？若世界實有者，則是一合相。如來說一合相，則非一合相，是故佛說一合相。」
Subhuti said: "Those particles are indeed numerous, World-Honored One. Why is that? If these particles truly existed as independent entities, the Buddha would not have spoken of them as 'particles.' Why? Because the Buddha declares that what are called 'particles' are not truly particles; thus they are merely called particles. Similarly, World-Honored One, the 'three thousand great thousand worlds' spoken of by the Tathagata are not truly worlds; they are only designated as worlds. Why? If a world truly existed as a fixed entity, it would be a 'unified form.' But the Tathagata says that a 'unified form' is not a fixed form; thus it is merely called a unified form."
佛言：「須菩提！一合相者，則是不可說，但凡夫之人，貪著其事。何以故？須菩提！若人如是言：『佛說我見、人見、眾生見、壽者見。』須菩提！於意云何？是人所說，為正語不？」須菩提言：「不也，世尊！何以故？世尊！如來說我見、人見、眾生見、壽者見，即非我見、人見、眾生見、壽者見，是名我見、人見、眾生見、壽者見。」
The Buddha said: "Subhuti, what is called a 'composite of all things' is actually ineffable. It is only worldly people who cling to it in their greed and attachment. Why is that? Subhuti, if someone says, 'The Buddha teaches about the views of self, person, sentient being, and life span,' Subhuti, what do you think? Is that person speaking correctly?"
Subhuti replied: "No, World-Honored One. Why? Because the Tathagata's teaching on the views of self, person, sentient being, and life span is not truly those views. It is only called the views of self, person, sentient being, and life span."
「須菩提！菩薩發阿耨多羅三藐三菩提心者，於一切法，應如是知，如是見，如是信，如是不住法相。何以故？須菩提！所言法相、法相者，如來說即非法相，是名法相。須菩提！若有菩薩摩訶薩以滿無量阿僧祇世界七寶，持用布施。若有善男子、善女人，發菩薩心者，於此般若波羅蜜經，乃至四句偈等，受持讀誦，為他人說，其福勝彼無量阿僧祇。云何為人演說而不名說，是名為說。」而說偈言：
“Subhuti, those who awaken the highest, perfect enlightenment should understand, see, and believe in all things in this way, without clinging to the appearance of any phenomenon. Why? Subhuti, what is called the ‘appearance of phenomena’—the Tathagata teaches that it is not the appearance of phenomena, and thus it is merely named the appearance of phenomena.
Subhuti, if a great bodhisattva were to fill countless worlds with the seven treasures and give them all as alms, it would not compare to the merit gained by a good man or good woman who, having awakened the bodhisattva mind, receives, holds, recites, and teaches even a four-line verse from this Prajna Paramita scripture to others. Their merit far surpasses that countless offering.
How should one teach this to others? Without grasping at the teaching as something to be named—that is true teaching.”
Then he spoke these verses:
「一切有為法， 如星、翳、燈、幻、
露、泡、夢、電、雲， 應作如是觀。」
All conditioned things are like stars, films, lamps, illusions, Dewdrops, bubbles, dreams, lightning, clouds— Thus should one see them.
佛說是經已，長老須菩提，及諸比丘、比丘尼、優婆塞、優婆夷、菩薩摩訶薩，一切世間天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。
After the Buddha had spoken this sutra, the elder Subhuti, along with the monks, nuns, laymen, laywomen, great Bodhisattvas, and all beings in the world—including gods, humans, asuras, and gandharvas—heard what the Buddha had taught, they were filled with great joy, accepted it with faith, and faithfully put it into practice.
金剛般若波羅蜜經
Diamond Perfection of Wisdom Sutra
《金剛般若》，前後六翻。按《開元錄》，此第二譯。《思溪》經本竟失其傳，誤將陳朝真諦三藏者重出，標作魏朝留支所譯，大有逕庭。今於留支三藏所翻論中錄出經本，刊版流通，庶期披閱知有源矣。時至元辛巳冬孟望日，南山普寧經局謹記。
The Diamond Prajñāpāramitā Sūtra has been translated six times in total. According to the *Kaiyuan Catalog of Buddhist Scriptures*, this version is the second translation. The edition originally printed in the *Sixi* canon has been lost, and a copy of the version by the Tripitaka Master Paramārtha (Zhendi) from the Chen Dynasty was mistakenly inserted, with the false attribution to the translation by Bodhiruci (Liuzhi) of the Wei Dynasty. This error is significant. Now, we have extracted the correct scripture from the treatise translated by Tripitaka Master Bodhiruci, and we have arranged for its printing and distribution. We hope that readers will recognize its authentic origins.
Recorded on the fifteenth day of the first winter month, in the year 1281 (the Xinsi year of the Zhiyuan era), at the Puning Scripture Bureau of Nanshan.