金剛般若波羅蜜經
Diamond Perfection of Wisdom Sutra
姚秦天竺三藏鳩摩羅什譯
Translated by Kumārajīva, Tripiṭaka Master from India during the Yao Qin Dynasty.
如是我聞：
Thus have I heard:
一時，佛在舍衛國祇樹給孤獨園，與大比丘眾千二百五十人俱。爾時，世尊食時，著衣持鉢，入舍衛大城乞食。於其城中，次第乞已，還至本處。飯食訖，收衣鉢，洗足已，敷座而坐。
At one time the Buddha was staying in the kingdom of Śrāvastī, in the Jeta Grove of Anāthapiṇḍada’s Garden, together with a great assembly of bhikṣus, twelve hundred fifty in all. At that time, when it was time for the meal, the World-Honored One put on his robe, took up his bowl, and entered the great city of Śrāvastī to beg for food. Within that city, he begged in successive order, then returned to his original place. After finishing his meal, he put away his robe and bowl, washed his feet, arranged his seat, and sat down.
時，長老須菩提在大眾中即從座起，偏袒右肩，右膝著地，合掌恭敬而白佛言：「希有世尊！如來善護念諸菩薩，善付囑諸菩薩。世尊！善男子、善女人，發阿耨多羅三藐三菩提心，應云何住？云何降伏其心？」
At that time, the Elder Subhūti, rising from his seat among the assembly, bared his right shoulder, placed his right knee upon the ground, joined his palms respectfully, and addressed the Buddha, saying: “How rare, World-Honored One, is the Tathāgata’s skillful protection and mindfulness of all bodhisattvas, and his skillful entrustment of all bodhisattvas. World-Honored One, when virtuous men and virtuous women have aroused the mind of Anuttarā Samyaksaṃbodhi, how should they abide? How should they subdue their minds?”
佛言：「善哉，善哉！須菩提！如汝所說：『如來善護念諸菩薩，善付囑諸菩薩。』汝今諦聽，當為汝說。善男子、善女人，發阿耨多羅三藐三菩提心，應如是住，如是降伏其心。」
The Buddha said: "Excellent, excellent! Subhūti, as you have said: 'The Tathāgata skillfully protects and cares for all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas.' Now listen attentively, and I shall explain for you. When virtuous men and virtuous women resolve to attain anuttarā-samyak-saṃbodhi, they should abide thus and subdue their minds thus."
「唯然。世尊！願樂欲聞。」
So it is, World-Honored One. We earnestly wish to hear.
佛告須菩提：「諸菩薩摩訶薩應如是降伏其心：『所有一切眾生之類，若卵生、若胎生、若濕生、若化生，若有色、若無色，若有想、若無想、若非有想非無想，我皆令入無餘涅槃而滅度之。』如是滅度無量、無數、無邊眾生，實無眾生得滅度者。何以故？須菩提！若菩薩有我相、人相、眾生相、壽者相，即非菩薩。
The Buddha said to Subhūti, "All bodhisattvas and great beings should subdue their minds thus: 'All classes of beings—whether born from eggs, born from wombs, born from moisture, or born by transformation; whether having form or formless; whether with perception, without perception, or neither with perception nor without perception—I shall cause them all to enter the final nirvāṇa without remainder and liberate them.' Though liberating immeasurable, innumerable, boundless beings in this way, in truth no being is liberated. Why is this? Subhūti, if a bodhisattva holds the notion of a self, the notion of a person, the notion of a being, or the notion of a life span, that person is not a bodhisattva."
「復次，須菩提！菩薩於法應無所住行於布施，所謂不住色布施，不住聲、香、味、觸、法布施。須菩提！菩薩應如是布施，不住於相。何以故？若菩薩不住相布施，其福德不可思量。
Furthermore, Subhuti, a bodhisattva should practice generosity without abiding in any dharma. That is to say, one should give without abiding in form, without abiding in sound, scent, taste, touch, or mental phenomena. Subhuti, a bodhisattva should practice generosity in this manner, without abiding in any mark. Why is this? If a bodhisattva practices generosity without abiding in marks, the merit thus attained is inconceivable and immeasurable.
「須菩提！於意云何？東方虛空可思量不？」
“Subhuti, what do you think? Can the eastern expanse of space be measured?”
「不也，世尊！」
"No, World-Honored One!
「須菩提！南、西、北方，四維、上、下虛空可思量不？」
"Subhuti, can the emptiness of the southern, western, and northern quarters, of the four intermediate directions, and of the zenith and nadir be measured?"
「不也，世尊！」
"No, World-Honored One!
「須菩提！菩薩無住相布施，福德亦復如是不可思量。須菩提！菩薩但應如所教住。
Subhuti, when a bodhisattva practices giving without dwelling on any mark, the measure of merit thus attained is likewise inconceivable and immeasurable. Subhuti, a bodhisattva should dwell only in accordance with what has been taught.
「須菩提！於意云何？可以身相見如來不？」
Subhuti, what do you think? Can the Tathagata be seen by means of bodily form?
「不也，世尊！不可以身相得見如來。何以故？如來所說身相，即非身相。」
No, World-Honored One, one cannot behold the Tathāgata through bodily form. And why? The bodily form spoken of by the Tathāgata is not bodily form.
佛告須菩提：「凡所有相，皆是虛妄；若見諸相非相，則見如來。」
The Buddha said to Subhūti, "All phenomena with characteristics are illusory. If one sees all characteristics as non-characteristics, then one sees the Tathāgata."
須菩提白佛言：「世尊！頗有眾生，得聞如是言說章句，生實信不？」
Subhūti addressed the Buddha, saying: “World-Honored One, will there be any beings who, upon hearing such words and passages spoken, give rise to genuine faith?”
佛告須菩提：「莫作是說。如來滅後後五百歲，有持戒修福者，於此章句能生信心，以此為實，當知是人不於一佛二佛、三、四、五佛而種善根，已於無量千萬佛所種諸善根。聞是章句，乃至一念生淨信者，須菩提！如來悉知悉見是諸眾生得如是無量福德。何以故？是諸眾生無復我相、人相、眾生相、壽者相。
The Buddha said to Subhūti, "Do not speak in this way. In the latter five hundred years after the Tathāgata's parinirvāṇa, there will be those who uphold the precepts and cultivate merit. Toward these words and sentences they will be able to give rise to faith, taking them as true. You should know that such persons have not planted wholesome roots with just one buddha, two buddhas, three, four, or five buddhas, but have planted all wholesome roots with immeasurable thousands and tens of thousands of buddhas. Hearing these words and sentences, even for a single thought-moment they give rise to pure faith. Subhūti, the Tathāgata fully knows and fully sees that these sentient beings obtain such immeasurable merit. For what reason? These sentient beings are no longer attached to the notion of a self, the notion of a person, the notion of a sentient being, or the notion of a life span.
「無法相，亦無非法相。何以故？是諸眾生若心取相，則為著我、人、眾生、壽者。
There is no characteristic of phenomena, nor is there any characteristic of non-phenomena. Why is this so? If sentient beings grasp at characteristics with their minds, then they are attached to self, person, sentient being, and life span.
「若取法相，即著我、人、眾生、壽者。何以故？若取非法相，即著我、人、眾生、壽者。是故不應取法，不應取非法。以是義故，如來常說：『汝等比丘，知我說法，如筏喻者，法尚應捨，何況非法。』
If one clings to the notion of phenomena, one is attached to self, person, sentient beings, and life span. Why is this? If one clings to the notion of no phenomena, one is likewise attached to self, person, sentient beings, and life span. Therefore, one should not cling to phenomena, nor should one cling to no phenomena. For this reason, the Tathāgata always says: “O bhikṣus, you should know that the Dharma I teach is like a raft—even the Dharma should be relinquished, how much more so what is not the Dharma.”
「須菩提！於意云何？如來得阿耨多羅三藐三菩提耶？如來有所說法耶？」
Subhuti, what do you think? Has the Tathagata attained the Unsurpassed, Perfect Enlightenment? Has the Tathagata spoken any Dharma?
須菩提言：「如我解佛所說義，無有定法名阿耨多羅三藐三菩提，亦無有定法如來可說。何以故？如來所說法，皆不可取、不可說、非法、非非法。所以者何？一切賢聖皆以無為法而有差別。」
Subhuti said, "As I understand the meaning of what the Buddha has taught, there is no fixed teaching called anuttara-samyak-sambodhi, nor is there any fixed teaching that the Tathagata can expound. Why is this? The teachings spoken by the Tathagata cannot be grasped, cannot be spoken of; they are neither dharmas nor non-dharmas. And why is this? All worthy sages and saints differ only by means of unconditioned dharmas."
「須菩提！於意云何？若人滿三千大千世界七寶以用布施，是人所得福德，寧為多不？」
Subhuti, what do you think? If someone were to fill the three thousand great thousand worlds with the seven treasures and use them for giving, would the merit attained by this person not be great?
須菩提言：「甚多，世尊！何以故？是福德即非福德性，是故如來說福德多。」
Subhūti replied, "Extremely great, World-Honored One. And why? Because this merit is not the nature of merit. Therefore, the Tathāgata speaks of it as great merit.
「若復有人，於此經中受持乃至四句偈等，為他人說，其福勝彼。何以故？須菩提！一切諸佛及諸佛阿耨多羅三藐三菩提法，皆從此經出。須菩提！所謂佛法者，即非佛法。
If there be one who receives and upholds even so few as four lines of verse from this sutra, and expounds them to others, his merit shall surpass the former. For what reason? Subhuti, all Buddhas and the Dharma of unsurpassed, complete enlightenment of all Buddhas arise from this sutra. Subhuti, what is called the Buddha Dharma is not the Buddha Dharma.
「須菩提！於意云何？須陀洹能作是念，『我得須陀洹果』不？」
Subhuti, what do you think? Can a Stream-enterer have the thought, "I have attained the fruit of Stream-entry"?
須菩提言：「不也，世尊！何以故？須陀洹名為入流，而無所入，不入色、聲、香、味、觸、法，是名須陀洹。」
Subhūti replied, "No, World-Honored One. Why is this? The name 'stream-enterer' means one who has entered the stream, yet there is nothing entered. One does not enter forms, sounds, scents, tastes, tangible objects, or mental phenomena. This is called a stream-enterer."
「須菩提！於意云何？斯陀含能作是念，『我得斯陀含果』不？」
"Subhuti, what do you think? Can a Sakridagamin have the thought, 'I have attained the fruit of Sakridagamin'?"
須菩提言：「不也，世尊！何以故？斯陀含名一往來，而實無往來，是名斯陀含。」
Subhūti replied, "No, World-Honored One. Why? 'Once-Returner' means one who returns once, yet in reality there is no coming or going. Thus is it called 'Once-Returner.'"
「須菩提！於意云何？阿那含能作是念，『我得阿那含果』不？」
"Subhuti, what do you think? Can an Anagamin have the thought, 'I have attained the fruit of Anagamin'?"
須菩提言：「不也，世尊！何以故？阿那含名為不來，而實無來，是故名阿那含。」
Subhūti replied, "No, World-Honored One. Why is this? 'Anāgāmin' means 'non-returner,' yet in truth there is no coming or going. Therefore, he is called an anāgāmin."
「須菩提！於意云何？阿羅漢能作是念，『我得阿羅漢道』不？」
"Subhuti, what do you think? Can an arhat have the thought, 'I have attained the fruit of arhatship'?"
須菩提言：「不也，世尊！何以故？實無有法名阿羅漢。世尊！若阿羅漢作是念『我得阿羅漢道』，即為著我、人、眾生、壽者。世尊！佛說我得無諍三昧人中最為第一，是第一離欲阿羅漢。我不作是念：『我是離欲阿羅漢。』世尊！我若作是念『我得阿羅漢道』，世尊則不說須菩提是樂阿蘭那行者。以須菩提實無所行，而名須菩提是樂阿蘭那行。」
Subhūti replied, "No, World-Honored One. Why? Because there is actually no dharma called 'arhat.' World-Honored One, if an arhat were to think, 'I have attained the arhat path,' he would be attached to self, person, sentient being, and life span. World-Honored One, the Buddha has said that I have attained the samādhi of non-contention and am foremost among people, that I am the foremost arhat free from desire. Yet I do not think, 'I am an arhat free from desire.' World-Honored One, if I were to think, 'I have attained the arhat path,' the World-Honored One would not say that Subhūti is one who delights in the practice of aranya. It is precisely because Subhūti actually practices nothing that he is called Subhūti, the one who delights in aranya practice."
佛告須菩提：「於意云何？如來昔在然燈佛所，於法有所得不？」
The Buddha asked Subhuti, "What do you think? When the Tathāgata was with Dipaṅkara Buddha, did he attain any Dharma?"
「世尊！如來在然燈佛所，於法實無所得。」
World-Honored One! When the Tathagata was at the place of Dipankara Buddha, in truth he attained nothing in the Dharma.
「須菩提！於意云何？菩薩莊嚴佛土不？」
Subhuti, what do you think? Does a bodhisattva adorn a buddha-land?
「不也，世尊！何以故？莊嚴佛土者，則非莊嚴，是名莊嚴。」
No, World-Honored One. Why? Because what is called "adornment of a buddha-land" is not adornment in essence; it is merely called adornment.
「是故須菩提，諸菩薩摩訶薩應如是生清淨心，不應住色生心，不應住聲、香、味、觸、法生心，應無所住而生其心。
Therefore, Subhūti, all bodhisattvas and mahāsattvas should thus give rise to a pure mind. They should not give rise to a mind that abides in form, nor should they give rise to a mind that abides in sound, scent, taste, touch, or dharmas. They should give rise to a mind that abides nowhere.
「須菩提！譬如有人，身如須彌山王，於意云何？是身為大不？」
Subhūti, suppose there is a person whose body is like the king of Mount Sumeru. What do you think? Is this body not great?
須菩提言：「甚大，世尊！何以故？佛說非身，是名大身。」
Subhūti replied, "Most great, World-Honored One! Why is this? The Buddha has taught that it is not a body, thus it is called a great body."
「須菩提！如恒河中所有沙數，如是沙等恒河，於意云何？是諸恒河沙寧為多不？」
"Subhuti, what do you think? If all the sands of the Ganges River were each a Ganges, and the sands of all those Ganges rivers were counted—would those sands be many?"
須菩提言：「甚多，世尊！但諸恒河尚多無數，何況其沙。」
Subhūti replied, "Extremely many, World-Honored One! The number of those Ganges Rivers alone would already be beyond calculation, how much more so the grains of sand within them."
「須菩提！我今實言告汝，若有善男子、善女人，以七寶滿爾所恒河沙數三千大千世界以用布施，得福多不？」
Subhuti, I now speak to you in truth: if a virtuous man or virtuous woman were to fill as many three-thousand-great-thousand worlds as there are grains of sand in the Ganges River with the seven precious jewels and give them all away in charity, would the merit gained be great?
須菩提言：「甚多，世尊！」
Subhūti replied, "Extremely many, World-Honored One!"
佛告須菩提：「若善男子、善女人於此經中，乃至受持四句偈等，為他人說，而此福德勝前福德。
The Buddha said to Subhūti, "If a virtuous man or woman, in this sutra, even receives and upholds a single four-line verse, and expounds it for others, the merit and virtue of this surpasses the former merit and virtue."
「復次，須菩提！隨說是經，乃至四句偈等，當知此處，一切世間天、人、阿修羅皆應供養，如佛塔廟，何況有人盡能受持讀誦？須菩提！當知是人成就最上、第一、希有之法，若是經典所在之處，則為有佛，若尊重弟子。」
"Furthermore, Subhuti, wherever this sutra is taught, even if only a four-line verse, you should know that this place is one where all beings in the world—gods, humans, and asuras—should make offerings as if it were a stupa or temple of the Buddha. How much more so if someone is able to receive, uphold, read, and recite it in its entirety? Subhuti, you should know that such a person attains the supreme, foremost, and most rare Dharma. Wherever this sutra is found, there is the Buddha, or one who is worthy of respect as a disciple."
爾時，須菩提白佛言：「世尊！當何名此經？我等云何奉持？」
At that time, Subhuti addressed the Buddha, saying: “World-Honored One, what should this sutra be named? How should we uphold and practice it?”
佛告須菩提：「是經名為『金剛般若波羅蜜』。以是名字，汝當奉持。所以者何？須菩提！佛說般若波羅蜜，則非般若波羅蜜。須菩提！於意云何？如來有所說法不？」
The Buddha said to Subhuti, "This sutra is named 'The Diamond Perfection of Wisdom.' By this name you should uphold it. Why is this? Subhuti, the Buddha speaks of the perfection of wisdom, yet there is no perfection of wisdom. Subhuti, what do you think? Does the Tathagata have any dharma to speak?"
須菩提白佛言：「世尊！如來無所說。」
Subhūti addressed the Buddha, saying: “World-Honored One, the Tathāgata has nothing to teach.”
「須菩提！於意云何？三千大千世界所有微塵是為多不？」
Subhuti, what do you think? Are the particles of dust in the three thousandfold world-system many or not?
須菩提言：「甚多，世尊！」
Subhūti replied, "Extremely many, World-Honored One!"
「須菩提！諸微塵，如來說非微塵，是名微塵。如來說世界，非世界，是名世界。
Subhuti, all minute particles, the Tathagata declares are not minute particles, thus are they called minute particles. The Tathagata declares worlds are not worlds, thus are they called worlds.
「須菩提！於意云何？可以三十二相見如來不？」
"Subhuti, what do you think? Can the Tathagata be seen by means of the thirty-two marks?"
「不也，世尊！不可以三十二相得見如來。何以故？如來說三十二相，即是非相，是名三十二相。」
No, World-Honored One. One cannot see the Tathāgata by means of the thirty-two marks. Why is it so? Because the Tathāgata has spoken of the thirty-two marks as no-marks; therefore they are called the thirty-two marks.
「須菩提！若有善男子、善女人，以恒河沙等身命布施；若復有人，於此經中，乃至受持四句偈等，為他人說，其福甚多。」
Subhuti, if there be a virtuous man or virtuous woman who, for the sake of sentient beings, gives away as many lives as the sands of the Ganges River in charity, and if another person receives, upholds, reads, recites, and expounds to others even a four-line verse of this sutra, the merit of the latter far surpasses that of the former.
爾時，須菩提聞說是經，深解義趣，涕淚悲泣，而白佛言：「希有世尊！佛說如是甚深經典，我從昔來所得慧眼，未曾得聞如是之經。世尊！若復有人得聞是經，信心清淨，則生實相，當知是人，成就第一希有功德。世尊！是實相者，則是非相，是故如來說名實相。世尊！我今得聞如是經典，信解、受持不足為難，若當來世後五百歲，其有眾生得聞是經，信解、受持，是人則為第一希有。何以故？此人無我相、人相、眾生相、壽者相。所以者何？我相即是非相，人相、眾生相、壽者相即是非相。何以故？離一切諸相，則名諸佛。」
Then, Subhūti, hearing this discourse, deeply comprehended its meaning and purport, and wept with tears of sorrow and joy. He addressed the Buddha, saying: "How rare, World-Honored One! The Buddha has expounded such a profoundly profound sutra. From the time I attained the wisdom eye until now, I have never before heard such a discourse. World-Honored One! If there is a person who, upon hearing this sutra, gives rise to a mind of faith that is pure and clear, then they will perceive the true reality. It should be known that such a person will accomplish the foremost, most rare and excellent merit. World-Honored One! This true reality is, in fact, no reality. Therefore, the Tathāgata says it is called 'true reality.' World-Honored One! That I now hear such a discourse, believe, understand, accept, and uphold it, is not difficult. But in the future, in the last five-hundred-year period, if there are beings who, upon hearing this sutra, believe, understand, accept, and uphold it, such a person will be most rare and excellent. Why is this? Such a person will be free from the notion of a self, the notion of a person, the notion of a being, and the notion of a life span. And why? The notion of a self is no notion; the notions of a person, a being, and a life span are no notions. Why? To be free from all notions is to be called 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，是名第一波羅蜜。須菩提！忍辱波羅蜜，如來說非忍辱波羅蜜。何以故？須菩提！如我昔為歌利王割截身體，我於爾時，無我相、無人相、無眾生相、無壽者相。何以故？我於往昔節節支解時，若有我相、人相、眾生相、壽者相，應生瞋恨。須菩提！又念過去於五百世作忍辱仙人，於爾所世，無我相、無人相、無眾生相、無壽者相。是故，須菩提！菩薩應離一切相，發阿耨多羅三藐三菩提心，不應住色生心，不應住聲、香、味、觸、法生心，應生無所住心。若心有住，則為非住。是故，佛說菩薩心不應住色布施。
The Buddha said to Subhuti, "So it is, so it is! If again there be a person who hears this sutra and is not alarmed, not frightened, not terrified, you should know that such a person is most rare. Why? Subhuti, the Tathagata speaks of the foremost paramita, which is not the foremost paramita; therefore it is called the foremost paramita. Subhuti, the paramita of patience, the Tathagata says is not the paramita of patience. Why? Subhuti, as when in the past I was dismembered by King Kali, at that time I had no notion of a self, no notion of a person, no notion of a being, no notion of a life span. Why? At that time, when my body was dismembered limb by limb, if I had held any notion of a self, a person, a being, or a life span, I would have given rise to anger and hatred. Subhuti, I also recall that in the past, for five hundred lifetimes, I was the Patient Immortal. During all those lifetimes, I had no notion of a self, no notion of a person, no notion of a being, no notion of a life span. Therefore, Subhuti, bodhisattvas should be free from all notions and arouse the mind of anuttara-samyak-sambodhi. They should not give rise to a mind dwelling on forms, nor should they give rise to a mind dwelling on sounds, smells, tastes, tactile sensations, or dharmas. They should give rise to a mind that dwells nowhere. If the mind dwells on anything, that is not its true dwelling. Therefore, the Buddha says that the mind of a bodhisattva should not dwell on forms when practicing generosity."
「須菩提！菩薩為利益一切眾生，應如是布施。如來說：『一切諸相，即是非相。』又說：『一切眾生，則非眾生。』
Subhūti, a bodhisattva should practice giving in this way for the benefit of all sentient beings. The Tathāgata has said: ‘All characteristics are in fact no-characteristics.’ And also: ‘All sentient beings are in truth no-sentient beings.’
「須菩提！如來是真語者、實語者、如語者、不誑語者、不異語者。
Subhūti, the Tathāgata is one who speaks truthfully, speaks genuinely, speaks in accordance with reality, does not speak deceptively, and does not speak inconsistently.
「須菩提！如來所得法，此法無實無虛。須菩提！若菩薩心住於法而行布施，如人入闇，則無所見；若菩薩心不住法而行布施，如人有目，日光明照，見種種色。
Subhuti, the Dharma attained by the Tathagata is neither real nor unreal. Subhuti, if a bodhisattva’s mind abides in phenomena while practicing giving, it is like a person entering darkness, who sees nothing. If a bodhisattva’s mind does not abide in phenomena while practicing giving, it is like a person with clear vision, under the bright light of the sun, who sees all forms distinctly.
「須菩提！當來之世，若有善男子、善女人，能於此經受持、讀誦，則為如來以佛智慧悉知是人，悉見是人，皆得成就無量無邊功德。
Subhuti, in ages to come, if there be virtuous men and virtuous women who are able to receive, uphold, read, and recite this sutra, then the Tathagata, by means of the Buddha's wisdom, will fully know and fully see such persons. All of them shall attain immeasurable, boundless merit.
「須菩提！若有善男子、善女人，初日分以恒河沙等身布施，中日分復以恒河沙等身布施，後日分亦以恒河沙等身布施，如是無量百千萬億劫以身布施；若復有人，聞此經典，信心不逆，其福勝彼，何況書寫、受持、讀誦、為人解說。
Subhuti, if a virtuous man or woman in the morning were to give away as many lives as the sands of the Ganges, and again at noon were to give away as many lives as the sands of the Ganges, and once more in the evening were to give away as many lives as the sands of the Ganges, giving thus throughout immeasurable hundreds of thousands of millions of kalpas; and if another person, hearing this sutra, with a believing heart that does not rebel against it, were to receive it—the merit of this latter would surpass that of the former. How much more so for one who copies, upholds, recites, and explains it for others.
「須菩提！以要言之，是經有不可思議、不可稱量、無邊功德。如來為發大乘者說，為發最上乘者說。若有人能受持、讀誦、廣為人說，如來悉知是人，悉見是人，皆得成就不可量、不可稱、無有邊、不可思議功德，如是人等，則為荷擔如來阿耨多羅三藐三菩提。何以故？須菩提！若樂小法者，著我見、人見、眾生見、壽者見，則於此經，不能聽受、讀誦、為人解說。
Subhūti, in essence, this sutra possesses inconceivable, immeasurable, boundless merit. The Tathāgata has expounded it for those who have set forth the mind of the Great Vehicle, for those who have set forth the mind of the Supreme Vehicle. If there are those who can receive, uphold, read, recite, and widely proclaim it to others, the Tathāgata fully knows these people, fully sees these people. They all attain the accomplishment of immeasurable, inestimable, boundless, inconceivable merit. Such people, then, shoulder the Tathāgata's Anuttarā-samyak-saṃbodhi. For what reason? Subhūti, if there are those who delight in inferior teachings, who cling to views of a self, views of a person, views of sentient beings, views of a life span, then for this sutra, they are unable to listen to it, receive it, read it, recite it, or explain it for 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。
Subhūti, wherever this sutra may be found, it should be venerated by all beings of the world—gods, humans, and asuras. Know that such a place is a stupa. All should revere it, pay homage, circumambulate it, and scatter flowers and incense there.
「復次，須菩提！善男子、善女人受持、讀誦此經，若為人輕賤，是人先世罪業應墮惡道，以今世人輕賤故，先世罪業則為消滅，當得阿耨多羅三藐三菩提。
Furthermore, Subhūti, if a virtuous man or virtuous woman upholds, recites, and studies this sūtra, yet is despised by others, it is because this person, due to evil karma from past lives that should have led them to the lower realms, now, through being despised in this present life, has that past evil karma eradicated, and they shall attain anuttarā-samyak-saṃbodhi.
「須菩提！我念過去無量阿僧祇劫，於然燈佛前，得值八百四千萬億那由他諸佛，悉皆供養承事，無空過者；若復有人，於後末世，能受持、讀誦此經，所得功德，於我所供養諸佛功德，百分不及一，千萬億分乃至算數、譬喻所不能及。
Subhūti, I recall countless asamkhyeya kalpas past, before the Buddha Dīpaṃkara, I encountered eighty-four hundred thousand million trillion nayutas of buddhas, all of whom I served and made offerings to, without missing a single one. Yet if in the latter degenerate age there is one who can receive, uphold, read, and recite this sūtra, the merit thus obtained, compared with the merit from my offerings to all those buddhas, does not reach one hundredth, one thousandth, one ten-thousandth, one hundred-millionth—nay, it is beyond all calculation and analogy.
「須菩提！若善男子、善女人於後末世，有受持、讀誦此經所得功德，我若具說者，或有人聞，心則狂亂，狐疑不信。須菩提！當知是經義不可思議，果報亦不可思議。」
Subhuti, if in the latter age there are good men and good women who receive, uphold, read, and recite this sutra, the merit they will obtain—if I were to describe it in full—some who hear of it might become bewildered and distraught, harboring doubt and disbelief. Subhuti, you should know that the meaning of this sutra is inconceivable, and its retribution of fruit is likewise inconceivable.
爾時，須菩提白佛言：「世尊！善男子、善女人發阿耨多羅三藐三菩提心，云何應住？云何降伏其心？」
Then, Subhuti addressed the Buddha, saying: "World-Honored One, if virtuous men and virtuous women aspire to attain Anuttara-samyak-sambodhi, how should they abide? How should they subdue their minds?"
佛告須菩提：「善男子、善女人發阿耨多羅三藐三菩提者，當生如是心：『我應滅度一切眾生。滅度一切眾生已，而無有一眾生實滅度者。』何以故？須菩提！若菩薩有我相、人相、眾生相、壽者相，則非菩薩。所以者何？須菩提！實無有法發阿耨多羅三藐三菩提者。
The Buddha said to Subhūti, "Good sons and good daughters who set their minds on attaining anuttarā-samyak-saṃbodhi (unsurpassed, perfect enlightenment) should give rise to this thought: 'I must liberate all sentient beings. Yet when all sentient beings have been liberated, truly not a single sentient being has been liberated.' Why is this? Subhūti, if a bodhisattva holds the notion of a self, the notion of a person, the notion of a sentient being, or the notion of a life span, then that person is not a bodhisattva. And why? Subhūti, in truth there is no dharma by which one sets the mind on attaining anuttarā-samyak-saṃbodhi."
「須菩提！於意云何？如來於然燈佛所，有法得阿耨多羅三藐三菩提不？」
"Subhuti, what do you think? Did the Tathagata obtain the unsurpassed, perfect enlightenment through any dharma at the place of Dipankara Buddha?"
「不也，世尊！如我解佛所說義，佛於然燈佛所，無有法得阿耨多羅三藐三菩提。」
No, World-Honored One. As I understand the meaning of the Buddha's teaching, the Buddha attained unsurpassed, complete enlightenment at the time of Dipaṅkara Buddha, yet there was no dharma attained.
佛言：「如是，如是！須菩提！實無有法，如來得阿耨多羅三藐三菩提。須菩提！若有法，如來得阿耨多羅三藐三菩提者，然燈佛則不與我受記：『汝於來世當得作佛，號釋迦牟尼。』以實無有法得阿耨多羅三藐三菩提，是故然燈佛與我受記，作是言：『汝於來世當得作佛，號釋迦牟尼。』何以故？如來者，即諸法如義。
The Buddha said: "So it is, so it is, Subhūti! Truly there is no dharma by which the Tathāgata attained anuttarā-samyak-saṃbodhi. Subhūti! If there were any dharma by which the Tathāgata attained anuttarā-samyak-saṃbodhi, then the Buddha Dīpaṃkara would not have bestowed upon me the prediction: 'You, in a future age, shall become a Buddha named Śākyamuni.' Because truly there is no dharma by which anuttarā-samyak-saṃbodhi is attained, therefore the Buddha Dīpaṃkara bestowed upon me the prediction, saying these words: 'You, in a future age, shall become a Buddha named Śākyamuni.' Why is this? 'Tathāgata' means the suchness of all dharmas."
「若有人言『如來得阿耨多羅三藐三菩提』，須菩提！實無有法，佛得阿耨多羅三藐三菩提。須菩提！如來所得阿耨多羅三藐三菩提，於是中無實無虛，是故如來說：『一切法皆是佛法。』須菩提！所言一切法者，即非一切法，是故名一切法。
Subhūti, if someone says, "The Tathāgata attained anuttarā-samyak-saṃbodhi," in truth there is no dharma by which the Buddha attained anuttarā-samyak-saṃbodhi. Subhūti, the anuttarā-samyak-saṃbodhi attained by the Tathāgata is neither real nor unreal. Therefore, the Tathāgata says, "All dharmas are Buddha-dharmas." Subhūti, what are called all dharmas are not all dharmas, therefore they are named all dharmas.
「須菩提！譬如人身長、大。」
Subhuti, it is like a person whose body is tall and large.
須菩提言：「世尊！如來說人身長、大，則為非大身，是名大身。」
Subhūti said, “World-Honored One, when the Tathāgata speaks of a person’s body as great, it is not a great body; it is called a great body.”
「須菩提！菩薩亦如是，若作是言『我當滅度無量眾生』，則不名菩薩。何以故？須菩提！實無有法名為菩薩。是故，佛說：『一切法無我、無人、無眾生、無壽者。』須菩提！若菩薩作是言『我當莊嚴佛土』，是不名菩薩。何以故？如來說莊嚴佛土者，即非莊嚴，是名莊嚴。須菩提！若菩薩通達無我、法者，如來說名真是菩薩。
Subhuti, a bodhisattva should also be thus. If he were to say, "I shall liberate innumerable sentient beings," he would not be called a bodhisattva. Why? Subhuti, there is truly no dharma called a bodhisattva. Therefore, the Buddha says: "All dharmas are without self, without person, without sentient being, without a life span." Subhuti, if a bodhisattva were to say, "I shall adorn the Buddha land," he would not be called a bodhisattva. Why? The Tathagata says the adornment of the Buddha land is not adornment; this is called adornment. Subhuti, if a bodhisattva thoroughly comprehends the non-existence of self and dharmas, the Tathagata says he is truly called a bodhisattva.
「須菩提！於意云何？如來有肉眼不？」
"Subhuti, what do you think? Does the Tathagata possess the physical eye?"
「如是，世尊！如來有肉眼。」
Thus it is, O World-Honored One! The Tathāgata has the fleshly eye.
「須菩提！於意云何？如來有天眼不？」
Subhuti, what do you think? Does the Tathagata possess the divine eye?
「如是，世尊！如來有天眼。」
Thus it is, O World-Honored One! The Tathāgata possesses the divine eye.
「須菩提！於意云何？如來有慧眼不？」
"Subhuti, what do you think? Does the Tathagata possess the eye of wisdom?"
「如是，世尊！如來有慧眼。」
Thus it is, O World-Honored One! The Tathāgata possesses the eye of wisdom.
「須菩提！於意云何？如來有法眼不？」
Subhuti, what do you think? Does the Tathagata possess the Dharma Eye?
「如是，世尊！如來有法眼。」
Thus it is, O World-Honored One! The Tathāgata possesses the Dharma-eye.
「須菩提！於意云何？如來有佛眼不？」
"Subhūti, what do you think? Does the Tathāgata possess the Buddha-eye?"
「如是，世尊！如來有佛眼。」
"So it is, World-Honored One! The Tathāgata possesses the Buddha-eye."
「須菩提！於意云何？恒河中所有沙，佛說是沙不？」
Subhūti, what do you think? All the sands in the Ganges River—does the Buddha say they are sands?
「如是，世尊！如來說是沙。」
"So it is, World-Honored One! The Tathāgata speaks of this as sand."
「須菩提！於意云何？如一恒河中所有沙，有如是等恒河，是諸恒河所有沙數佛世界，如是寧為多不？」
"Subhuti, what do you think? If all the grains of sand in one Ganges River were each a Ganges River, and all the grains of sand in all those Ganges Rivers were Buddha-lands, would these Buddha-lands be numerous?"
「甚多，世尊！」
Very many, O World-Honored One!
佛告須菩提：「爾所國土中，所有眾生若干種心，如來悉知。何以故？如來說諸心，皆為非心，是名為心。所以者何？須菩提！過去心不可得，現在心不可得，未來心不可得。
The Buddha said to Subhūti, "In all those lands, the various kinds of minds of all sentient beings are completely known by the Tathāgata. Why is this? The Tathāgata says all minds are not minds, therefore they are called minds. For what reason? Subhūti, the past mind cannot be grasped, the present mind cannot be grasped, the future mind cannot be grasped."
「須菩提！於意云何？若有人滿三千大千世界七寶以用布施，是人以是因緣得福多不？」
Subhūti, what do you think? If a person were to fill the three-thousand-great-thousand world system with the seven treasures and give them all away in charity, would this person, by means of this cause and condition, obtain much merit?
「如是，世尊！此人以是因緣得福甚多。」
Thus it is, World-Honored One! Because of these causes and conditions, this person gains merit exceedingly great.
「須菩提！若福德有實，如來不說得福德多；以福德無故，如來說得福德多。
Subhuti, if merit and virtue were substantial, the Tathagata would not speak of obtaining much merit and virtue. Because merit and virtue is without substance, the Tathagata speaks of obtaining much merit and virtue.
「須菩提！於意云何？佛可以具足色身見不？」
"Subhuti, what do you think? Can the Tathagata be seen by means of the perfect bodily form?"
「不也，世尊！如來不應以具足色身見。何以故？如來說具足色身，即非具足色身，是名具足色身。」
No, World-Honored One, the Tathāgata should not be seen by means of the perfection of form. Why? The Tathāgata speaks of the perfection of form, which is not the perfection of form, therefore it is called the perfection of form.
「須菩提！於意云何？如來可以具足諸相見不？」
Subhuti, what do you think? Can the Tathagata be seen by means of the possession of perfect marks?
「不也，世尊！如來不應以具足諸相見。何以故？如來說諸相具足，即非具足，是名諸相具足。」
No, World-Honored One, the Tathāgata should not be seen as possessing the marks of perfection. Why? Because what the Tathāgata calls the marks of perfection are not, in truth, marks of perfection; they are merely called marks of perfection.
「須菩提！汝勿謂如來作是念，『我當有所說法』。莫作是念，何以故？若人言『如來有所說法』，即為謗佛，不能解我所說故。須菩提！說法者，無法可說，是名說法。」
Subhuti, do not think that the Tathagata holds this thought: ‘I shall expound the Dharma.’ Do not entertain such a notion. And why? If someone says the Tathagata has expounded the Dharma, he slanders the Buddha, for he does not comprehend what I teach. Subhuti, in the teaching of Dharma, there is no Dharma to be taught—this is called the teaching of 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 Subhūti addressed the Buddha, saying: “World-Honored One, will there be any beings in the future 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, they are not sentient beings, yet they are not non-sentient beings. Why is this? Subhuti, what is called 'sentient beings' by the Tathāgata is in fact not sentient beings, therefore it is called sentient beings."
須菩提白佛言：「世尊！佛得阿耨多羅三藐三菩提，為無所得耶？」
Subhūti addressed the Buddha, saying: "World-Honored One, did the Buddha attain unsurpassed, perfect enlightenment by having attained nothing?"
「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。
So it is, so it is, Subhūti! Regarding the unsurpassed, perfect enlightenment, there is not the slightest dharma to be attained. This is called the unsurpassed, perfect enlightenment.
「復次，須菩提！是法平等，無有高下，是名阿耨多羅三藐三菩提；以無我、無人、無眾生、無壽者，修一切善法，則得阿耨多羅三藐三菩提。須菩提！所言善法者，如來說非善法，是名善法。
Furthermore, Subhuti, this Dharma is impartial, without superiority or inferiority. This is called anuttara-samyak-saṃbodhi. By cultivating all wholesome dharmas with no self, no person, no sentient being, and no life span, one attains anuttara-samyak-saṃbodhi. Subhuti, what are called wholesome dharmas, the Tathāgata says are not wholesome dharmas. Thus they are called wholesome dharmas.
「須菩提！若三千大千世界中所有諸須彌山王，如是等七寶聚，有人持用布施；若人以此《般若波羅蜜經》，乃至四句偈等，受持、讀誦、為他人說，於前福德百分不及一，百千萬億分，乃至算數、譬喻所不能及。
Subhūti, if someone were to take all the Sumeru kings of mountains in a three-thousand-great-thousand world system, amassing them into a heap of the seven treasures, and use this for the practice of giving; and if another person were to receive, uphold, read, recite, and expound for others this Prajñāpāramitā Sūtra, even a mere four-line verse—compared to the former merit, the latter surpasses it by a hundredfold, a thousandfold, a hundred thousandfold, indeed by a count or analogy that cannot be measured.
「須菩提！於意云何？汝等勿謂如來作是念：『我當度眾生。』須菩提！莫作是念。何以故？實無有眾生如來度者，若有眾生如來度者，如來則有我、人、眾生、壽者。須菩提！如來說有我者，則非有我，而凡夫之人以為有我。須菩提！凡夫者，如來說則非凡夫。
Subhuti, what do you think? You should not say that the Tathagata has this thought: ‘I shall liberate sentient beings.’ Subhuti, do not entertain such a thought. And why? There are truly no sentient beings whom the Tathagata liberates. If there were sentient beings whom the Tathagata liberates, then the Tathagata would possess the notions of self, person, sentient being, and life span. Subhuti, when the Tathagata speaks of a self, it is not a self, yet ordinary people take it as a self. Subhuti, ordinary people, the Tathagata says, are not ordinary people.
「須菩提！於意云何？可以三十二相觀如來不？」
Subhuti, what do you think? Can the Tathagata be perceived by means of the thirty-two marks?
須菩提言：「如是，如是！以三十二相觀如來。」
Subhuti said, "So it is, so it is! It is by the thirty-two marks that one perceives the Tathagata."
佛言：「須菩提！若以三十二相觀如來者，轉輪聖王則是如來。」
The Buddha said: "Subhuti, if one perceives the Tathagata through the thirty-two marks, then a wheel-turning sage king would be the Tathagata."
須菩提白佛言：「世尊！如我解佛所說義，不應以三十二相觀如來。」
Subhuti addressed the Buddha, saying: “World-Honored One, as I understand the meaning of the Buddha’s teaching, one should not perceive the Tathāgata through the thirty-two marks.”
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。
If one sees me in form, seeks me in sound,
Such a person walks the path of delusion and cannot perceive the Tathāgata.
「須菩提！汝若作是念：『如來不以具足相故，得阿耨多羅三藐三菩提。』須菩提！莫作是念：『如來不以具足相故，得阿耨多羅三藐三菩提。』
Subhuti, if you think, 'The Tathagata attained unsurpassed, perfect enlightenment without possessing the complete marks,' Subhuti, do not think, 'The Tathagata attained unsurpassed, perfect enlightenment without possessing the complete marks.'
「須菩提！汝若作是念：『發阿耨多羅三藐三菩提者，說諸法斷滅相。』莫作是念。何以故？發阿耨多羅三藐三菩提心者，於法不說斷滅相。
Subhūti, if you entertain the thought, “One who has set forth the mind of Anuttarā Samyaksaṃbodhi declares that all phenomena are subject to annihilation,” do not think so. Why? One who has set forth the mind of Anuttarā Samyaksaṃbodhi does not declare the annihilation of phenomena.
「須菩提！若菩薩以滿恒河沙等世界七寶布施；若復有人知一切法無我，得成於忍，此菩薩勝前菩薩所得功德。須菩提！以諸菩薩不受福德故。」
Subhūti, if a bodhisattva were to give in alms as many treasures as would fill worlds as numerous as the sands of the Ganges, and if another person, knowing that all dharmas are without self, attains the perfection of patience, this bodhisattva would surpass the former bodhisattva in the merit acquired. Subhūti, this is because bodhisattvas do not receive merit and virtue.
須菩提白佛言：「世尊！云何菩薩不受福德？」
Subhūti addressed the Buddha, saying: “World-Honored One, why does the bodhisattva not accept blessings and merit?”
「須菩提！菩薩所作福德，不應貪著，是故說不受福德。
Subhuti, a bodhisattva should not be attached to the merit and virtue he creates. Therefore, it is said that he does not accept merit and virtue.
「須菩提！若有人言『如來若來若去、若坐若臥』，是人不解我所說義。何以故？如來者，無所從來，亦無所去，故名如來。
Subhuti, if someone says, 'The Tathagata comes or goes, sits or lies down,' such a person does not understand the meaning of my teaching. Why? The Tathagata has no place from which he comes, and no place to which he goes. Therefore he is called the Tathagata.
「須菩提！若善男子、善女人以三千大千世界碎為微塵，於意云何？是微塵眾寧為多不？」
Subhuti, if a virtuous man or virtuous woman were to pulverize the three thousand great thousand worlds into fine motes of dust, what do you think—would that multitude of motes of dust be great?
「甚多，世尊！何以故？若是微塵眾實有者，佛則不說是微塵眾。所以者何？佛說微塵眾，則非微塵眾，是名微塵眾。世尊！如來所說三千大千世界，則非世界，是名世界。何以故？若世界實有者，則是一合相。如來說一合相，則非一合相，是名一合相。」
Very many, World-Honored One. And why? If such a multitude of minute particles were truly existent, the Buddha would not have spoken of it as a multitude of minute particles. For what reason? The multitude of minute particles spoken of by the Buddha is not a multitude of minute particles, therefore it is called a multitude of minute particles. World-Honored One, the three-thousand-great-thousand world system spoken of by the Tathāgata is not a world system, therefore it is called a world system. And why? If a world system were truly existent, it would be a composite unity. The composite unity spoken of by the Tathāgata is not a composite unity, therefore it is called a composite unity.
「須菩提！一合相者，則是不可說，但凡夫之人貪著其事。
Subhuti, the notion of a composite entity is ultimately inexpressible, yet ordinary people cling to it with attachment.
「須菩提！若人言『佛說我見、人見、眾生見、壽者見』，須菩提！於意云何？是人解我所說義不？」
"Subhuti, if someone says, 'The Buddha teaches the view of self, the view of person, the view of sentient beings, and the view of a life span,' Subhuti, what do you think? Does such a person understand the meaning of my teaching?"
「世尊！是人不解如來所說義。何以故？世尊說我見、人見、眾生見、壽者見，即非我見、人見、眾生見、壽者見，是名我見、人見、眾生見、壽者見。」
World-Honored One, this person does not comprehend the meaning of what the Tathāgata has taught. Why? The World-Honored One speaks of the view of self, the view of person, the view of sentient beings, and the view of a life span; yet these are not the view of self, the view of person, the view of sentient beings, nor the view of a life span. Therefore they are called the view of self, the view of person, the view of sentient beings, and the view of a life span.
「須菩提！發阿耨多羅三藐三菩提心者，於一切法，應如是知，如是見，如是信解，不生法相。須菩提！所言法相者，如來說即非法相，是名法相。
Subhūti, those who have resolved their minds upon Anuttarā-samyak-saṃbodhi should thus know, thus perceive, thus understand all dharmas, without giving rise to the mark of dharma. Subhūti, what is called the mark of dharma, the Tathāgata says is no mark of dharma; therefore it is called the mark of dharma.
「須菩提！若有人以滿無量阿僧祇世界七寶持用布施，若有善男子、善女人發菩薩心者，持於此經乃至四句偈等，受持、讀誦、為人演說，其福勝彼。云何為人演說？不取於相，如如不動。何以故？
Subhūti, if someone were to fill immeasurable asankhyeya worlds with the seven treasures and use them for giving, and if a virtuous man or virtuous woman, having aroused the bodhisattva-mind, were to uphold this sutra, even just a four-line verse, receiving and holding it, reading and reciting it, and expounding it for others, their merit would surpass the former. How should one expound it for others? Without grasping at characteristics, abiding in suchness, unmoving. Why is this?
「一切有為法，如夢、幻、泡、影，
如露亦如電，應作如是觀。」
All conditioned phenomena are like dreams, illusions, bubbles, shadows, like dew and like lightning—thus should they be contemplated.
佛說是經已，長老須菩提及諸比丘、比丘尼、優婆塞、優婆夷，一切世間天、人、阿修羅，聞佛所說，皆大歡喜，信受奉行。
When the Buddha had finished speaking this sutra, the Elder Subhūti, together with the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, and all the worlds of devas, humans, asuras, hearing what the Buddha had taught, rejoiced greatly, faithfully accepted it, and undertook to practice accordingly.
金剛般若波羅蜜經
Diamond Sutra
真言
Mantra
那謨婆伽跋帝 鉢喇壤 波羅弭多曳 唵伊利底 伊室利 輸盧馱 毘舍耶 毘舍耶 莎婆訶
Homage to the Bhagavan, the Tathagata, the Arhat, the Fully Enlightened One. Om, Iridi, Ishiri, Shurudha, Vishaya, Vishaya, Svaha.