Thursday, June 28, 2012
妙法蓮華経観世音菩薩普門品第二十五 Chapter 25 of the Lotus Sutra
The Myoho the Lotus 経 Tourist World sound Bodhisattva Universal Door twenty-fifth
Mi Wujin Yi Buddha Cong seat, favoring his right shoulder
Palms together to make the soldering, It is the Buddha of the Tourist World tone Buddha
On what the Fringe name Sightseeing World tone soldering, the report Wujin Yi Buddha
Good man if so immeasurable Tsumoru beings Shouzhu
The bitter the Nao smell is the Tourist World tone Buddha as one name Sightseeing World
Sound Bodhisattva instant Sightseeing Chieh-te Voice relief
If it holds is the Tourist World tone Buddha set into fire
Fire can not 焼 so the Bodhisattva Wei divine
Flood the drift called name that shallow
If Tsumoru beings for the sake of gold and silver the Liu glass ★
★ Code Nao coral and amber pearl into the sea
Fan to make Black wind ghost ship Fang floating falling Rakshasa country
If so, even a person Tourist World Music Buddha who
Is Morohito etc. Chieh-te relief Mating difficult due to
Fringe name Sightseeing World tone
Ruofu what was there when the victim said the Tourist World tone Buddha
His executive Daozhang look for segment segment the Huai derived relief
Yasha Mating three thousand Daqian Homeland Organic want to come to
Nao Wen Tourist World tone Buddha Zhu 悪
Ghost is still not 悪 eye depending on the status of complex harm
Set up complex was guilty if innocent ★ mechanical shackles Jian
Department of its body called the Tourist World tone Buddha who Jiexi off color
Get relief if three thousand the Daqian Homeland Organic blame thieves
A provider commanding all merchants turn to discreet treasure 経 Guo Yan
Road, one of whom was the Zhu good man sing the words do not have to
The terrorist Thou shalt 応 when bent called Tourist World tone Buddha
Is the Buddha to the giving of fearlessness beings Thou shalt
Said name this resentment thief when freed all the merchants Wen
The Ju 発 claimed that the Southern Tourist World tone Buddha said the name so the
Namely, relief
The Wujin Yi Tourist World tone Buddha the Maha Sawei God the power of
Towering case
If living beings more than lust often read the respectful 観 World tone
Buddha will have to dispassion if more Tianhui often read respectful Tourist
World tone Buddha would get away from the anger if more ignorance, read Christine
King Tourist World tone Buddha will have from the crazy Wujin Yi Tourist World
Sound Buddha is like Williams divine Raoyi
The Therefore sentient beings often 応 mind
If a woman set desire male ceremony Bai dependent Tourist World tone
Buddha will be born male set of Fuk Tak wisdom desires the women will
Students correct phase places the female plant DS crowd aekyung
The Wujin Yi Tourist World tone Buddha is like a force if it all the
Health and respectful ceremony the Bai 観 World tone Buddha, Joseph did not Tang donate
The Therefore beings are 応 to accept and uphold the Tourist World tone Buddha name
Wu Jinyi if anyone accept and uphold the 6.2 billion Henghe Sha
The Bodhisattvas name the complex make-shaped dependent eating clothes and bedding
Medical Drugs Ruyi Yunhe Good man good woman power
DS multi-Wu Jinyi words the Buddha many soldering, words Ruofu
Some people accept and uphold the name even one o'clock of the Tourist World tone Buddha
Ceremony of Bai to support two blessing and is tantamount to heavenly
Trillion robbery inexhaustible Wu Jinyi accept and uphold the Tourist World tone
Buddha name to get the case immeasurable vicinities Fuk Tak Lee
Wujin Yi the Bodhisattva white soldering, words to the Buddha Tourist World tone Buddha
Yunhe tour this corrupt world Yunhe beings said
The power of the method is convenient being to Yunhe soldering, report Wujin Yi Bodhisattva
Sa good man if it Homeland living beings Yingyifoshen for
Degree by Tourist World tone Buddha that now soldering, the body and to say
応 soldering, to Bizhi body have degrees who are now Bizhi soldering, body
Of grievous body that now sound for saying 応 to
Wen body and Fan Wang body may say 応
Now Fan Wang body the argument 応 Emperor Shi body degrees
Now Emperor Shi body saying 応 free days
Body have that is now free days the body is saying 応
Large comfortable day the body of degrees that is now free days
Body for the argument 応 big general body have degrees
Now big generals body for saying 応 adjacent sand
Of the door body that is now Bishamon body, for the argument
Wang body 応 to get degrees now Wang for while the
The argument 応 elderly body have degrees that are now elderly body
For that now lives in the argument 応 lay body degrees
Persons body the argument 応 to slaughter official body have degrees that
Freshly slaughtered, the official body for the argument 応 Brahmin body
Degree who is Brahman itself for saying 応 than
Qiubiqiuni Upasaka upasika body degrees,
Now monks nuns in Upasaka upasika body, for the
The argument 応 elderly lay slaughtered official Brahmin women
Body have now women's body is saying 応 to
Boys & Girls body degrees now boys and girls body
A repair the argument 応 days 竜 Yasha gandharva
The Luojia floor Luo tight that Rama ★ the Luojia people nonhuman
Body have that are now for the argument 応 to the Executive
The diamond body may now Executive Diamond body for the said
France Wujin Yi Tourist World tone Buddha achievements in the case of power
DS of various shaped tour Homeland liberate all beings Therefore
Thou shalt 応 when bent dependent Tourist World tone Buddha Sightseeing
World tone Buddha Maha Bodhisattva among Fearful emergency
Fearlessness is therefore corrupt world are as Shi
Fearless Wujin Yi Buddha White Before soldering words the Buddha I now
When the dependent Tourist World tone Buddha solutions neck public Baozhu Maya
The Luo 価 Straight heavenly taels of gold in contrast is words benevolence
Sightseeing World tone Buddha by the method applied treasures Ying Luo
Refused by the Wujin Yi complex white Sightseeing World tone Bodhisattva
Benevolent pity, etc. Therefore, by soldering, to report Sightseeing Ying Luo Mi
World tone Buddha when pity Wujin Yi Buddha and the four public
Days 竜 Yasha dry the gandharva A revised the Luojia floor Luo tight that
The Rama ★ the Luojia person inhuman, etc. Therefore, by Ying Luo,
Tourist World tone Buddha pity all four public and in the days 竜
Inhuman, etc. under its Ying Luo divided into two one-Feng Shi
Buddha Muni soldering, Bong Treasure soldering, tower Wu Jinyi Sightseeing
World tone Buddha is like a comfortable divine tour in corrupt
World
Mi Yi Ji Wu Jinyi Buddha asked, saying to the community to report violations
The Heart Sutra(般若波罗蜜多心经
When Bodhisattva Avalokiteshvara
Was Coursing in the Deep Prajna Paramita,
He Saw Clearly Five Skandhas Them Own Nature Empty,
And Relieved All Suffering.
观自在菩萨，
行深般若波罗蜜多时，
照见五蕴皆空，
度一切苦厄。
Sariputra,
Form Not Different Emptiness.
Emptiness Not Different Form.
Form is the Emptiness.
Emptiness is the Form.
Feeling, Thought, Will, Consciousness,
like this,
舍利子，色不异空，空不异色。
色即是空，空即是色。
受想行识，亦复如是。
Sariputra, All Dharmas are Empty:
They are not born, not Die.
not Impure, not Pure.
not Increase, not Decrease.
舍利子，是诸法空相，
不生不灭，
不垢不净，
不增不减
Therefore, Oh Sariputra:
In emptiness, There is no Form, no Feeling, Thought, Will, Consciousness.
No Eyes, Ears, Nose, Tongue, Body, Mind;
No Color, Sound, Smell, Taste, Touch, Dharmas;
No Eye Element
Up to no Mind-consciousness Element,
And No Avidya or Ending of Avidya,
Up to No Jara-marana or Ending of Jara-marana.
Also, There is no Suffering, the Cause of Suffering,
the Cessation of Suffering, the Path of Ceasing Suffering.
There is no Wisdom, no Attainment and no Non-attainment.
是故空中无色，无受想行识，
无眼耳鼻舌身意，
无色声香味触法。(空五蕴)
无眼界，乃至无意识界。(空十八界)
无无明，亦无无明尽；乃至无老死，亦无老死尽。(空十二因缘)
无苦集灭道，
无智亦无得，亦无无得。
Because There is Nothing to Be Attained,
The Bodhisattva Relying On Prajna Paramita
Has no Obstruction in His Mind.
Because There is No Obstruction, He Has no Fear,
And He Leaves Distorted Dream-thinking Imagination Far Beyond.
And Ultimately Nirvana.
菩提萨埵，依般若波罗蜜多，
无所得故, 心无挂碍。
无挂碍故，无有恐怖。
远离颠倒梦想，
究竟涅槃。
The Buddhas of the Past, Present and Future,
By Relying on Prajna Paramita
Have Attained Supreme Enlightenment.
三世诸佛，
依般若波罗蜜多故，
得阿耨多罗三藐三菩提。
Therefore, the Prajna Paramita is the Great Magic Spell,
The Spell of Illumination,
The Supreme Spell,
Which Can Truly Protect One From All Suffering,
Without Fail.
故知般若波罗蜜多，是大神咒，
是大明咒，
是无上咒，是无等等咒。
能除一切苦，
真实不虚。
Therefore He Uttered the Spell of Prajnaparmita, Saying
Gate,Gate,
Paragate,
Parasamgate,
Bodhi Svaha.
故说般若波罗蜜多咒，即说咒曰：
揭谛揭谛，
波罗揭谛，
波罗僧揭谛，
菩提萨婆诃。
Was Coursing in the Deep Prajna Paramita,
He Saw Clearly Five Skandhas Them Own Nature Empty,
And Relieved All Suffering.
观自在菩萨，
行深般若波罗蜜多时，
照见五蕴皆空，
度一切苦厄。
Sariputra,
Form Not Different Emptiness.
Emptiness Not Different Form.
Form is the Emptiness.
Emptiness is the Form.
Feeling, Thought, Will, Consciousness,
like this,
舍利子，色不异空，空不异色。
色即是空，空即是色。
受想行识，亦复如是。
Sariputra, All Dharmas are Empty:
They are not born, not Die.
not Impure, not Pure.
not Increase, not Decrease.
舍利子，是诸法空相，
不生不灭，
不垢不净，
不增不减
Therefore, Oh Sariputra:
In emptiness, There is no Form, no Feeling, Thought, Will, Consciousness.
No Eyes, Ears, Nose, Tongue, Body, Mind;
No Color, Sound, Smell, Taste, Touch, Dharmas;
No Eye Element
Up to no Mind-consciousness Element,
And No Avidya or Ending of Avidya,
Up to No Jara-marana or Ending of Jara-marana.
Also, There is no Suffering, the Cause of Suffering,
the Cessation of Suffering, the Path of Ceasing Suffering.
There is no Wisdom, no Attainment and no Non-attainment.
是故空中无色，无受想行识，
无眼耳鼻舌身意，
无色声香味触法。(空五蕴)
无眼界，乃至无意识界。(空十八界)
无无明，亦无无明尽；乃至无老死，亦无老死尽。(空十二因缘)
无苦集灭道，
无智亦无得，亦无无得。
Because There is Nothing to Be Attained,
The Bodhisattva Relying On Prajna Paramita
Has no Obstruction in His Mind.
Because There is No Obstruction, He Has no Fear,
And He Leaves Distorted Dream-thinking Imagination Far Beyond.
And Ultimately Nirvana.
菩提萨埵，依般若波罗蜜多，
无所得故, 心无挂碍。
无挂碍故，无有恐怖。
远离颠倒梦想，
究竟涅槃。
The Buddhas of the Past, Present and Future,
By Relying on Prajna Paramita
Have Attained Supreme Enlightenment.
三世诸佛，
依般若波罗蜜多故，
得阿耨多罗三藐三菩提。
Therefore, the Prajna Paramita is the Great Magic Spell,
The Spell of Illumination,
The Supreme Spell,
Which Can Truly Protect One From All Suffering,
Without Fail.
故知般若波罗蜜多，是大神咒，
是大明咒，
是无上咒，是无等等咒。
能除一切苦，
真实不虚。
Therefore He Uttered the Spell of Prajnaparmita, Saying
Gate,Gate,
Paragate,
Parasamgate,
Bodhi Svaha.
故说般若波罗蜜多咒，即说咒曰：
揭谛揭谛，
波罗揭谛，
波罗僧揭谛，
菩提萨婆诃。
Chan daily liturgy service
A practice in many Zen monasteries and centers is a daily liturgy service. Practitioners chant major sutras such as the Heart Sutra, chapter 25 of the Lotus Sutra (often called the "Avalokiteshvara Sutra"), the Song of the Jewel Mirror Awareness, the Great Compassionate Heart Dharani (Daihishin Dharani), and other minor mantras.
The Butsudan is the altar in a monastery where offerings are made to the images of the Buddha or Bodhisattvas. The same term is also used in Japanese homes for the altar where one prays to and communicates with deceased family members. As such, reciting liturgy in Zen can be seen as a means to connect with the Bodhisattvas of the past. Liturgy is often used during funerals, memorials, and other special events as means to invoke the aid of supernatural powers.[citation needed]
Chanting usually centers on major Bodhisattvas like Avalokiteshvara (see also Guan Yin) and Manjusri. According to Mahayana Buddhism, Bodhisattvas are beings who have taken vows to remain in Samsara to help all beings achieve liberation from the cycle of birth, death and rebirth. Since the Zen practitioner's aim is to walk the Bodhisattva path, chanting can be used as a means to connect with these beings and realize this ideal within oneself. By repeatedly chanting the Avalokiteshvara sutra (観世音菩薩普門品 Kanzeon Bosatsu Fumonbon) (chapter 25 of the Lotus Sutra), for example, one instills the Bodhisattva's ideals into ones mind. The ultimate goal is given in the end of the sutra, which states, "In the morning, be one with Avalokiteshvara; in the evening, be one with Avalokiteshvara". Through the realization of emptiness and the Mahayana notion that all things have Buddha-nature, one understands that there is no difference between the cosmic bodhisattva and oneself. The wisdom and compassion of the Bodhisattva one is chanting to is seen to equal the inner wisdom and compassion of the practitioner. Thus, the duality between subject and object, practitioner and Bodhisattva, chanter and sutra is ended.
Wednesday, June 20, 2012
Thursday, June 7, 2012
The Diamond Sutra
金剛般若波羅蜜經
JIN GANG BO YE BO LUO MI JING
世尊！ 善男子、善女人
SHI ZUN! SHAN NAN ZI, SHAN NU REN
World Honoured One, when good men and good women
發阿耨多羅三藐三菩提心，
FA OR NOU DUO LUO SAN MIAO SAN PU TI XIN,
aspire for *Annuttara Samyaksambodhi,
應云何住， 云何降伏其心？ 」
YING YUN HE ZHU, YUN HE JIANG FU QI XIN?'
what should they abide in and how could they pacify and tame
their minds? '
佛言： 「善哉， 善哉！
FO YAN, 'SHAN ZAI, SHAN ZAI!
The Buddha replied, 'Excellent, excellent!
須菩提！ 如汝所說，
XU PU TI! RU RU SUO SHUO,
Subhuti, as you have said,
如來善護念諸菩薩， 善付囑諸菩薩。
RU LAI SHAN HU NIAN ZHU PU SA, SHAN FU ZHU ZHU PU SA.
the Tathagata is good at caring for
and minding all the Bodhisattvas as well as instructing them well.
汝今諦聽， 當為汝說，
RU JIN DI TING, DANG WEI RU SHUO,
You should now listen carefully and I will speak to you on
善男子、善女人
SHAN NAN ZI, SHAN NU REN
how good men and good women
發阿耨多羅三藐三菩提心，
FA OR NOU DUO LUO SAN MIAO SAN PU TI XIN,
aspiring for Annuttara Samyaksambodhi
應如是住， 如是降伏其心。」
YING RU SHI ZHU, RU SHI JIANG FU QI XIN.'
should abide in, pacify and tame their minds. '
「唯然， 世尊！ 願樂欲聞。」
'WEI RAN, SHI ZUN! YUAN LE YU WEN.'
'Yes, World Honoured One, we would love to hear. '
佛告須菩提：
FO GAO XU PU TI,
The Buddha told Subhuti,
「諸菩薩摩訶薩， 應如是降伏其心！
'ZHU PU SA MO HE SA, YING RU SHI JIANG FU QI XIN!
'All Bodhisattva Mahasattvas should thus pacify and tame their
minds!
所有一切眾生之類，
SUO YOU YI QIE ZHONG SHENG ZHI LEI,
All kinds of living beings,
若卵生、若胎生、若濕生、
RUO LUAN SHENG, RUO TAI SHENG, RUO SHI SHENG,
whether egg-born, womb-born, moisture-born,
若化生； 若有色、若無色； 若有想、
RUO HUA SHENG; RUO YOU SE, RUO WU SE; RUO YOU XIANG,
or metamorphic-born; whether with form or without form;
whether with consciousness
若無想、若非有想、非無想，
RUO WU XIANG, RUO FEI YOU XIANG, FEI WU XIANG,
or without consciousness, whether non-perceptive or unperceptive,
我皆令入無餘涅槃而滅度之。
WO JIE LING RU WU YU NIE PAN ER MIE DU ZHI.
I will cause them to enter Nirvana and thus be liberated.
如是滅度無量無數無邊眾生，
RU SHI MIE DU WU LIANG WU SHU WU BIAN ZHONG SHENG,
By liberating such countless
and innumerable number of living beings,
實無眾生得滅度者。
SHI WU ZHONG SHENG DE MIE DU ZHE.
there are, in fact, no living beings liberated.
何以故？
HE YI GU?
Why is that?
須菩提！
XU PU TI!
Subhuti!
若菩薩有我相、人相、眾生相、
RU PU SA YOU WO XIANG, REN XIANG, ZHONG SHENG XIANG,
If Bodhisattvas have notions of oneself, others, all beings
壽者相， 即非菩薩。」
SHOU ZHE XIANG, JI FEI PU SA.'
and their continuing existence, they are not Bodhisattvas.'
「復次， 須菩提！
'FU CI, XU PU TI!
' Furthermore, Subhuti!
菩薩於法， 應無所住， 行於布施，
PU SA YU FA, YING WU SUO ZAI, XING YU BU SHI,
Bodhisattvas should not abide in any form while practicing Dana 4,
所謂不住色布施，
SUO WEI BU ZHU SE BU SHI,
The so-called practicing Dana without abiding in sight,
不住聲香味觸法布施。
BU ZHU SHENG XIANG WEI CHU FA BU SHI.
sound, smell, taste, touch and dharma.
須菩提！ 菩薩應如是布施， 不住於相。
XU PU TI! PU SA YING RU SHI BU SHI, BU ZHU YU XIANG.
Subhuti!
Bodhisattvas should practice Dana
as such without abiding in any form.
何以故？
HE YI GU?
Why is that?
若菩薩不住相布施， 其福德不可思量。
RUO PU SA BU ZHU XIANG BU SHI, QI FU DE BU KE SI LIANG.
If Bodhisattvas practice Dana without abiding in any form,
their merits and virtues are inconceivable and immeasurable.
須菩提！ 於意云何？
XU PU TI! YU YI YUN HE?
Subhuti! What do you think?
東方虛空， 可思量不？ 」
DONG FANG XU KONG, KE SI LIANG BU?'
Can you conceive and measure the vast space in the East? '
「不也， 世尊！ 」
'BU YE, SHI ZUN!'
' No, World Honoured One, I cannot !'
「須菩提！
'XU PU TI!
Subhuti!
南西北方、四維上下虛空，
NAN XI BEI FANG, SI WEI SHANG XIA XU KONG,
Can you conceive and measure the vast space of the
可思量不？ 」
KE SI LIANG BU? '
south, west, and north,
in the upper and lower levels of the four directions? '
「不也， 世尊！ 」
'BU YE, SHI ZUN!'
'No, I cannot, World Honoured One!'
「須菩提！ 菩薩無住相布施，
'XU PU TI! PU SA WU ZHU XIANG BU SHI,
'Subhuti, when Bodhisattvas practice Dana
without abiding in any form.
福德亦復如是， 不可思量。
FU DE YI FU RU SHI, BU KE SI LIANG.
their merits and virtues are inconceivable
and immeasurable as such.
須菩提！ 菩薩但應如所教住。」
XU PU TI! PU SA DAN YING RU SUO JIAO ZHU.'
Subhuti!
Bodhisattvas should therefore abide in in a manner
as I have taught. '
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
可以身相見如來不？ 」
KE YI SHEN XIANG JIAN RU LAI BU?'
Can the Tathagata be perceived by his physical bodily form? '
「不也， 世尊！ 不可以身相得見如來。
'BU YE, SHI ZUN! BU KE YI SHEN XIANG DE JIAN RU LAI.
'No, I cannot, World Honoured One!
The Tathagata cannot be perceived by his physical bodily form.
何以故？ 如來所說身相， 即非身相。」
HE YI GU? RU LAI SUO SHUO SHEN XIANG, JI FEI SHEN XIANG.'
Why is that? The physical bodily form as mentioned
by the Tathagata is not his physical bodily form.'
佛告須菩提：
FO GAO XU PU TI,
The Buddha told Subhuti,
「凡所有相， 皆是虛妄。
'FAN SUO YOU XIANG, JIE SHI XU WANG.
'All forms and appearances are unreal and illusory.
若見諸相非相， 即見如來。」
RUO JIAN ZHU XIANG FEI XIANG, JI JIAN RU LAI.'
If you perceive all forms and appearances as such,
you then see the Tathagata.'
須菩提白佛言：
XU PU TI BAI FO YAN,
Subhuti asked the Buddha,
「世尊！ 頗有眾生
'SHI ZUN! PO YOU ZHONG SHENG
'World Honoured One! There are quite a number of beings
得聞如是言說章句， 生實信不？」
DE WEN RU SHI YAN SHUO ZHANG JU, SHENG SHI XIN BU?'
who get to hear these words and sayings,
will they truly believe in them? '
佛告須菩提：
FO GAO XU PU TI,
The Buddha told Subhuti,
「莫作是說。
'MO ZUO SHI SHUO.
'Do not say so.
如來滅後， 後五百歲， 有持戒修福者，
RU LAI MIE HOU, HOU WU BAI SUI, YOU CHI JIE XIU FU ZHE,
In the latter 500 years after the passing of the Tathagata
there will be those observing the precepts and cultivating virtues
於此章句能生信心， 以此為實。
YU CI ZHANG JU NENG SHENG XIN XIN, YI CI WEI SHI.
who have faith in these words
and sayings and believe them to be true.
當知是人
DANG ZHI SHI REN
You must know that
these people have sown the seeds of goodness
不於一佛、二佛、三、四、五佛
BU YU YI FO, ER FO, SAN, SI, WU FO
not just with one Buddha, two Buddhas,
three, four, and five Buddhas,
而種善根，
ER ZHONG SHAN GEN,
but with
已於無量千萬佛所種諸善根，
YI YU WU LIANG QIAN WAN FO SUO ZHONG ZHU SHAN GEN,
innumerable millions of Buddhas
聞是章句， 乃至一念生淨信者。
WEN SHI ZHANG JU, NAI ZHI YI NIAN SHENG JING XIN ZHE.
and on hearing these words
and sayings will have an immediate surge of pure faith.
須菩提！
XU PU TI!
Subhuti!
如來悉知悉見，
RU LAI XI ZHI XI JIAN,
The Tathagata is all-knowing and all-seeing,
是諸眾生得如是無量福德。
SHI ZHU ZHONG SHENG DE RU SHI WU LIANG FU DE.
These beings will gain
such immeasurable blessedness and virtues.
何以故？
HE YI GU?
Why is that?
是諸眾生，
SHI ZHU ZHONG SHENG,
These beings
無復我相、人相、眾生相、
WU FU WO XIANG, REN XIANG, ZHONG SHENG XIANG,
are no longer attached to the notions of oneself, others, all beings
壽者相； 無法相， 亦無非法相。
SHOU ZHE XIANG; WU FA XIANG, YI WU FEI FA XIANG.
and their continuing existence; and are
devoid of dharma forms and non dharma forms.
何以故？
HE YI GU?
Why is that?
是諸眾生，
SHI ZHU ZHONG SHENG,
These beings,
若心取相， 則為著我、人、
RUO XIN QU XIANG, ZE WEI ZHUO WO, REN,
if they cling to any external form,
they adhere to the notions of oneself, others,
眾生、壽者。
ZHONG SHENG, SHOU ZHE.
all beings, and their continuing existence.
若取法相， 即著我、人、
RUO QU FA XIANG, JI ZHUO WO, REN,
If they cling to any dharma form,
they still adhere to the notions of oneself, others,
眾生、壽者。
ZHONG SHENG, SHOU ZHE.
all beings, and their continuing existence.
何以故？
HE YI GU?
Why is that?
若取非法相， 即著我、人、
RUO QU FEI FA XIANG, JI ZHUO WO, REN,
If they cling to any non dharma form,
they also adhere to the notions of oneself, others,
眾生、壽者，
ZHONG SHENG, SHOU ZHE,
all beings and their continuing existence.
是故不應取法， 不應取非法。
SHI GU BU YING QU FA, BU YING QU FEI FA.
Therefore, they should not cling to any dharma
as well as non-dharma.
以是義故， 如來常說：
YI SHI YI GU, RU LAI CHANG SHUO,
Hence, the Tathagata always says,
『汝等比丘， 知我說法， 如筏喻者，
"RU DENG BI QIU, ZHI WO SHUO FA, RU FA YU ZHE,
"You Bhiksus should know that my teachings are likened to rafts,
法尚應捨， 何況非法。』
FA SHANG YING SHE, HE KUANG FEI FA."
where true and correct Dharmas are to be relinquished,
it would be even more so for incorrect Dharmas."
須菩提！ 於意云何？
XU PU TI! YU YI YUN HE?
Subhuti! What do you think?
如來得阿耨多羅三藐三菩提耶？
RU LAI DE A NOU DUO LUO SAN MIAO SAN PU TI YE?
Has the Tathagata attained to Annuttara Samyaksambodhi?
如來有所說法耶？ 」
RU LAI YOU SUO SHUO FA YE? '
Has the Tathagata discoursed on the Dharma? '
須菩提言：
XU PU TI YAN,
Subhuti said,
「如我解佛所說義，
'RU WO JIE FO SUO SHUO YI,
'As I understand the meaning of Buddha's teaching,
無有定法， 名阿耨多羅三藐三菩提，
WU YOU DING FA, MING A NOU DUO LUO SAN MIAO SAN PU TI,
there is no set Dharma called Annuttara Samyaksambodhi,
亦無有定法， 如來可說。
YI WU YOU DING FA, RU LAI KE SHUO.
and also no set Dharma that the Tathagata can speak of.
何以故？ 如來所說法，
HE YI GU? RU LAI SUO SHUO FA,
Why is that? All Dharmas spoken of by the Tathagata are
皆不可取、不可說、非法、非非法。
JIE BU KE QU, BU KE SHUO, FEI FA, FEI FEI FA.
not to be taken, conveyed by word of mouth,
neither Dharma nor non-Dharma.
所以者何？
SUO YI ZHE HE?
Why is that?
一切賢聖， 皆以無為法而有差別。」
YI QIE XIAN SHENG, JIE YI WU WEI FA ER YOU CHA BIE.'
All saints and sages are differentiated by
their unconditioned Dharma. '
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
若人滿三千大千世界七寶以用布施，
RUO REN MAN SAN QIAN DA QIAN SHI JIE QI BAO YI YONG BU SHI,
If someone practices Dana by giving away
all the seven treasures that fill up the great chiliocosm,
是人所得福德， 寧為多不？ 」
SHI REN SUO DE FU DE, NING WEI DUO BU?'
does that someone gain a lot of blessedness and virtues? '
須菩提言：
XU PU TI YAN,
Subhuti said,
「甚多， 世尊！ 何以故？
'SHEN DUO, SHI ZUN! HE YI GU?
'Very much so, World Honoured One! Why is that?
是福德， 即非福德性，
SHI FU DE, JI FEI FU DE XING,
The said blessedness and virtue relate to their form
and not their nature,
是故， 如來說福德多。」
SHI GU, RU LAI SHUO FU DE DUO.'
Therefore, the Tathagata said there's a lot of
blessedness and virtue. '
「若復有人，
'RUO FU YOU REN,
'If there is another person
於此經中， 受持乃至四句偈等、
YU CI JING ZHONG, SHOU CHI NAI ZHI SI JU JI DENG,
who holds on to just a four-line gatha in this Sutra
為他人說， 其福勝彼。
WEI TA REN SHUO, QI FU SHENG BI.
and explains such to others,
his blessedness and virtue far exceed the aforementioned.
何以故？
HE YI GU?
Why is that?
須菩提！
XU PU TI!
Subhuti!
一切諸佛
YI QIE ZHU FO
All Buddhas
及諸佛阿耨多羅三藐三菩提法，
JI ZHU FO OR NOU DUO LUO SAN MIAO SAN PU TI FA,
and their ways of attaining Annuttara Samyaksambodhi
皆從此經出。
JIE CONG CI JING CHU.
emanate from this Sutra.
須菩提！ 所謂佛法者， 即非佛法。」
XU PU TI! SUO WEI FO FA ZHE, JI FEI FO FA.'
Subhuti! The so-called Buddhadharma is not Buddhadharma. '
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
須陀洹能作是念：
XU TUO HUAN NENG ZUO SHI NIAN,
Can a srota-apanna conceive the idea,
『我得須陀洹果』不？ 」
"WO DE XU TUO HUAN GUO" BU?'
"Will I achieve srota-apanna-phala or not? "
須菩提言： 「不也， 世尊！
XU PU TI YAN, ' BU YE, SHI ZUN!
Subhuti said, 'No, World Honoured One!
何以故？
HE YI GU?
Why is that?
須陀洹名為入流， 而無所入，
XU TUO HUAN MING WEI RU LIU, ER WU SUO RU,
Srota-apanna is named a stream entrant,
yet he enters into nowhere,
不入色聲香味觸法， 是名須陀洹。」
BU RU SE SHENG XIANG WEI CHU FA, SHI MING XU TUO HUAN.'
not in sight, sound, smell, taste, touch and dharma,
therefore he is named srota-apanna.'
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
斯陀含能作是念：
SI TUO HAN NENG ZUO SHI NIAN,
Can a sakradagami conceive this idea,
『我得斯陀含果』不？」
"WO DE SI TUO HAN GUO" BU?'
"Will I achieve sakradagami-phala or not?"
須菩提言： 「不也， 世尊！
XU PU TI YAN,' BU YE, SHI ZUN!
Subhuti said, 'No, World Honoured One!
何以故？
HE YI GU?
Why is that?
斯陀含名一往來， 而實無往來，
SI TUO HAN MING YI WANG LAI, ER SHI WU WANG LAI,
Sakradagami is called a once-returner
whereas there is no coming and going,
是名斯陀含。」
SHI MING SI TUO HAN.'
thus he is called a sakradagami.'
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
阿那含能作是念：
A NA HAN NENG ZUO SHI NIAN,
Can a anagami conceive this idea,
『我得阿那含果』不？ 」
"WO DE A NA HAN GUO" BU? '
"Will I achieve anagami-phala or not?"
須菩提言： 「不也， 世尊！
XU PU TI YAN, 'BU YE, SHI ZUN!
Subhuti said, 'No, World Honoured One.
何以故？
HE YI GU?
Why is that?
阿那含名為不來， 而實無不來，
A NA HAN MING WEI BU LAI, ER SHI WU BU LAI,
Anagami is called a never-returner
whereas there is actually no uncoming.
是故名阿那含。」
SHI GU MING A NA HAN.'
Hence he is called an anagami.'
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
阿羅漢能作是念：
A LUO HAN NENG ZUO SHI NIAN,
Can an arhat 9 conceive this idea,
『我得阿羅漢道』不？」
"WO DE A LUO HAN DAO" BU?'
"Will I achieve arhat-phala or not?"
須菩提言： 「不也， 世尊！
XU PU TI YAN, 'BU YE, SHI ZUN!
Subhuti said, 'No, World Honoured One!
何以故？
HE YI GU?
Why is that?
實無有法名阿羅漢。
SHI WU YOU FA MING A LUO HAN.
There is actually no name given as arhat.
世尊！
SHI ZUN!
World Honoured One!
若阿羅漢作是念：『我得阿羅漢道』，
RUO A LUO HAN ZUO SHI NIAN, "WO DE A LUO HAN DAO",
If an arhat conceives the idea, "I will achieve arhatship."
即為著我、人、眾生、壽者。
JI WEI ZHUO WO, REN, ZHONG SHENG, SHOU ZHE.
he is attached to the notions of oneself,
others, all beings, and their continuing existence.
世尊！
SHI ZUN!
World Honoured One!
佛說我得無諍三昧， 人中最為第一，
FO SHUO WO DE WU ZHENG SAN MEI, REN ZHONG ZUI WEI DI YI,
The Buddha said that I have gained the Samadhi of no strife,
being the number one in the humankind
是第一離欲阿羅漢。
SHI DI YI LI YU A LUO HAN.
and the number one of arhats free from the passions.
我不作是念：『我是離欲阿羅漢。』
WO BU ZUO SHI NIAN," WO SHI LI YU A LUO HAN."
I do not have this idea, "I am the arhat free from the passions."
世尊！ 我若作是念：『我得阿羅漢道。』
SHI ZUN! WO RUO ZUO SHI NIAN," WO DE A LUO HAN DAO."
World Honoured One! If I think thus,"I have attained to arhatship."
世尊則不說須菩提是樂阿蘭那行者。
SHI ZUN ZE BU SHUO XU PU TI SHI LE A LAN NA XING ZHE.
The World Honoured One would not say that
Subhuti likes the practice of aranya.
以須菩提實無所行，
YI XU PU TI SHI WU SUO XING,
because Subhuti did no such practice
而名須菩提是樂阿蘭那行。」
ER MING XU PU TI SHI LE A LAN NA XING.'
and is called Subhuti who likes the practice of aranya.
佛告須菩提：
FO GAO XU PU TI,
The Buddha told Subhuti,
「於意云何？
'YU YI YUN HE?
'What do you think?
如來昔在然燈佛所， 於法有所得不？」
RU LAI XI ZAI RAN DENG FO SUO, YU FA YOU SUO DE BU?'
Has the Tathagata acquired any Dharma
from Dipamkara Buddha in the remote past? '
「世尊！
'SHI ZUN!
'World Honoured One!
如來在然燈佛所， 於法實無所得。」
RU LAI ZAI RAN DENG FO ZAI, YU FA SHI WU SUO DE.'
The Tathagata has not acquired any Dharma
from Dipamkara Buddha.'
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
菩薩莊嚴佛土不？ 」
PU SA ZHUANG YAN FO TU BU?'
Would Bodhisattvas dedicate their merits
and virtues to adorn Buddha-lands? '
「不也， 世尊！
'BU YE, SHI ZUN!
'No, World Honoured One!
何以故？
HE YI GU?
Why is that?
莊嚴佛土者，
ZHUANG YAN FO TU ZHE,
The adornment of Buddha-lands
即非莊嚴， 是名莊嚴。」
JI FEI ZHUANG YAN, SHI MING ZHUANG YAN.'
is not adornment, but is called adornment.'
「是故， 須菩提！
'SHI GU, XU PU TI!
'Therefore, Subhuti!
諸菩薩摩訶薩應如是生清淨心，
ZHU PU SA MO HE SA YING RU SHI SHENG QING JING XIN,
All Bodhisattva Mahasattvas should develop a clean and pure mind
as such
不應住色生心，
BU YING ZHU SE SHENG XIN,
and should not develop a mind by dwelling on sight,
不應住聲香味觸法生心，
BU YING ZHU SHENG XIANG WEI CHU FA SHENG XIN,
sound, smell, taste, touch, and dharma,
應無所住而生其心。
YING WU SUO ZHU ER SHENG QI XIN.
they should develop their minds without dwelling on anything.
須菩提！
XU PU TI!
Subhuti!
譬如有人， 身如須彌山王，
PI RU YOU REN, SHEN RU XU MI SHAN WANG,
If there is someone whose body is like that of Mount Sumeru,
於意云何？ 是身為大不？ 」
YU YI YUN HE? SHI SHEN WEI DA BU?'
to your mind, is his body huge or not? '
須菩提言：
XU PU TI YAN,
Subhuti said,
「甚大， 世尊！
'SHEN DA, SHI ZUN!
'Very huge, World Honoured One!
何以故？
HE YI GU?
Why is that?
佛說， 非身， 是名大身。」
FO SHUO, FEI SHEN, SHI MING DA SHAN.'
The Buddha said it was not the body,
hence is called a huge body. '
「須菩提！
'XU PU TI!
'Subhuti!
如恆河中所有沙數， 如是沙等恆河，
RU HENG HE ZHONG SUO YOU SHA SHU, RU SHI SHA DENG HENG HE,
In the Ganges River,
if all the sand grains
turn to become the same number of Ganges Rivers,
於意云何？ 是諸恆河沙， 寧為多不？」
YU YI YUN HE? SHI ZHU HENG HE SHA, NING WEI DUO BU? '
would you consider these sand grains of the Ganges Rivers
to be numerous? '
須菩提言：
XU PU TI YAN,
Subhuti said,
「甚多， 世尊！
'SHEN DUO, SHI ZUN!
'Numerous, World Honoured One!
但諸恆河尚多無數， 何況其沙。」
DAN ZHU HENG HE SHANG DUO WU SHU, HE KUANG QI SHA.'
But these Ganges Rivers are numerous beyond count,
even more so their sand grains.'
「須菩提！ 我今實言告汝，
'XU PU TI! WO JIN SHI YAN GAO RU,
'Subhuti! I now tell you the truth.
若有善男子、善女人
RUO YOU SHAN NAN ZI, SHAN NU REN
If there are good men and good women who practice Dana
以七寶滿爾所恆河沙數三千大千世界
YI QI BAO MAN ER SUO HENG HE SHA SHU SAN QIAN DA QIAN SHI JIE
by giving away seven treasures that fill up the great Chiliocosm
as numerous as the sands of your Ganges Rivers,
以用布施， 得福多不？ 」
YI YONG BU SHI,DE FU DUO BU?'
would they acquire much merit? '
須菩提言：
XU PU TI YAN,
Subhuti said,
「甚多， 世尊！ 」
'SHEN DUO, SHI ZUN! '
'Very much, World Honoured One!'
佛告須菩提：
FO GAO XU PU TI,
The Buddha told Subhuti,
「若善男子、善女人
'RUO SHAN NAN ZI, SHAN NU REN
'If good men and good women
於此經中， 乃至受持四句偈等、
YU CI JING ZHONG, NAI ZHI SHOU CHI SI JU JI DENG,
follow the teachings in this Sutra
by holding on to a four-line gatha
為他人說， 而此福德， 勝前福德。」
WEI TA REN SHUO, ER CI FU DE, SHENG QIAN FU DE.'
and explaining it to others,
their merits and blessedness exceed those of the aforementioned.
「復次， 須菩提！
'FU CI, XU PU TI!
'Furthermore, Subhuti!
隨說是經， 乃至四句偈等，
SUI SHUO SHI JING, NAI ZHI SI JU JI DENG,
Whenever and wherever this Sutra is discoursed,
even for as little as a four-line gatha,
當知此處， 一切世間、天、人、
DANG ZHI CI CHU, YI QIE SHI JIAN, TIAN, REN,
you must know that the place is revered by all the world,
devas, humans,
阿修羅， 皆應供養， 如佛塔廟，
A XIU LUO, JIE YING GONG YANG, RU FO TA MIAO,
asuras who should pay homage to it
as the Buddha's stupa and temple,
何況有人盡能受持讀誦。
HE KUANG YOU REN JIN NENG SHOU CHI DU SONG.
it is more so if there is someone who can hold on to,
read and intone the Sutra.
須菩提！
XU PU TI!
Subhuti!
當知是人成就最上第一希有之法。
DANG ZHI SHI REN CHENG JIU ZUI SHANG DI YI XI YOU ZHI FA.
You must know that this person has accomplished
the uppermost and very rare Dharma.
若是經典所在之處，
RUO SHI JING DIAN SUO ZAI ZHI CHU,
Where there are Sutras,
則為有佛， 若尊重弟子。」
ZE WEI YOU FO, RUO ZUN ZHOHG DI ZI.'
there dwells the Buddha, and disciples should pay due respects.'
爾時，
ER SHI,
At this juncture,
須菩提白佛言：
XU PU TI BAI FO YAN,
Subhuti asked the Buddha,
「世尊！
'SHI ZUN!
'World Honoured One!
當何名此經， 我等云何奉持？」
DANG HE MING CI JING, WO DENG YUN HE FENG CHI?'
how should we name this Sutra,
and how should we put it to practice? '
佛告須菩提：
FO GAO XU PU TI,
The Buddha told Subhuti:
「是經名為《金剛般若波羅蜜》，
'SHI JING MING WEI "JIN GANG BO YE BO LUO MI",
'This Sutra is named "Vajra -prajna -paramita"
以是名字， 汝當奉持。
YI SHI MING ZI,RU DANG FENG CHI.
by which name you should revere and put to practice.
所以者何？
SUO YI ZHE HE?
Why?
須菩提！
XU PU TI!
Subhuti!
佛說般若波羅蜜， 即非般若波羅蜜。
FO SHUO BO YE BO LUO MI, JI FEI BO YE BO LUO MI,
When Buddha said it's prajna-paramita, it is not prajna-paramita.
須菩提！ 於意云何？
XU PU TI! YU YI YUN HE?
Subhuti! What do you think?
如來有所說法不？ 」
RU LAI YOU SUO SHUO FA BU?'
Has the Tathagata expounded on the Dharma?'
須菩提白佛言：
XU PU TI BAI FO YAN,
Subhuti replied,
「世尊！ 如來無所說。」
'SHI ZUN! RU LAI WU SUO SHUO.'
'World Honoured One! The Tathagata has said nothing.'
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
三千大千世界所有微塵， 是為多不？」
SAN QIAN DA QIAN SHI JIE SUO YOU WEI CHEN, SHI WEI DUO BU?'
Are all the minute particles of dust in the great chiliocosm
a great number hard to enumerate? '
須菩提言：
XU PU TI YAN,
Subhuti replied,
「甚多， 世尊！ 」
'SHEN DUO, SHI ZUN!'
'Very much so, World Honoured One!'
「須菩提！
'XU PU TI!
'Subhuti!
諸微塵， 如來說非微塵， 是名微塵。
ZHU WEI CHEN, RU LAI SHUO FEI WEI CHEN, SHI MING WEI CHEN.
Of the minute particles of dust,
the Tathagata says they are not minute particles of dust
but called minute particles of dust.
如來說， 世界， 非世界， 是名世界。
RU LAI SHUO, SHI JIE, FEI SHI JIE, SHI MING SHI JIE.
The Tathagata refers to worlds as not worlds but called worlds.
須菩提！ 於意云何？
XU PU TI! YU YI YUN HE?
Subhuti! What do you think?
可以三十二相見如來不？ 」
KE YI SAN SHI ER XIANG JIAN RU LAI BU?'
Can you perceive the Tathagata by his 32 physical marks? '
「不也， 世尊！
'BU YE, SHI ZUN!
'No, World Honoured One!
不可以三十二相得見如來。
BU KE YI SAN SHI ER XIANG DE JIAN RU LAI.
You cannot perceive the Tathagata by his 32 physical marks.
何以故？
HE YI GU?
Why is that?
如來說， 三十二相， 即是非相，
RU LAI SHUO, SAN SHI ER XIANG, JI SHI FEI XIANG,
The Tathagata mentions that
the 32 physical marks are not identifying forms
是名三十二相。」
SHI MING SAN SHI ER XIANG.'
but called 32 physical marks.'
「須菩提！
'XU PU TI!
'Subhuti!
若有善男子、善女人
RUO YOU SHAN NAN ZI, SHAN NU REN
If there are good men and good women
以恆河沙等身命布施；
YI HENG HE SHA DENG SHEN MING BU SHI;
who practice Dana by sacrificing their lives
as numerous as the sands of the Ganges River,
若復有人，
RUO FU YOU REN,
and if there are others
於此經中， 乃至受持四句偈等、
YU CI JING ZHONG, NAI ZHI SHOU CHI SI JU JI DENG,
who hold on to a four-line gatha in this Sutra,
為他人說， 其福甚多。」
WEI TA REN SHUO, QI FU SHEN DUO.'
and expound it to others, their blessedness are numerous indeed.'
爾時，
ER SHI,
At this juncture,
須菩提聞說是經，
XU PU TI WEN SHUO SHI JING,
Subhuti who has heard this Sutra,
深解義趣， 涕淚悲泣而白佛言：
SHEN JIE YI QU, TI LEI BEI QI ER BAI FO YAN,
and deeply understood its meaning,
burst into tears and sobbingly said to the Buddha,
「希有， 世尊！
'XI YOU, SHI ZUN!
'Very rare, World Honoured One!
佛說如是甚深經典，
FO SHUO RU SHI SHEN SHEN JING DIAN,
The Buddha discoursed on such a profound Sutra
我從昔來所得慧眼，
WO CONG XI LAI SUO DE HUI YAN,
which I have not heard before in the past
未曾得聞如是之經。
WEI ZENG DE WEN RU SHI ZHI JING.
since I acquired the eye of wisdom.
世尊！
SHI ZUN!
World Honoured One!
若復有人得聞是經，
RUO FU YOU REN DE WEN SHI JING,
If there is anyone who hears this Sutra,
信心清淨， 則生實相，
XIN XIN QING JING, ZE SHENG SHI XIANG,
develops a pure faith and mind leading to absolute Reality,
當知是人成就第一希有功德。
DANG ZHI SHI REN CHENG JIU DI YI XI YOU GONG DE.
you must know that
this person has accomplished superlative and rare merits.
世尊！
SHI ZUN!
World Honoured One!
是實相者， 則是非相，
SHI SHI XIANG ZHE, ZE SHI FEI XIANG,
This absolute Reality has no relative form
是故， 如來說名實相。
SHI GU, RU LAI SHUO MING SHI XIANG.
and hence the Tathagata calls it absolute Reality.
世尊！
SHI ZUN!
World Honoured One!
我今得聞如是經典，
WO JIN DE WEN RU SHI JING DIAN,
Now that I have heard this Sutra
信解受持， 不足為難，
XIN JIE SHOU CHI, BU ZU WEI NAN,
it is not difficult to believe, understand and hold on to it.
若當來世， 後五百歲，
RUO DANG LAI SHI, HOU WU BAI SUI,
If in the latter five hundred years after my passing,
其有眾生， 得聞是經， 信解受持，
QI YOU ZHOUG SHENG, DE WEN SHI JING, XIN JIE SHOU CHI,
sentient beings who get to hear this Sutra,
believe, understand and hold on to it,
是人則為第一希有。
SHI REN ZE WEI DI YI XI YOU.
this person is the most rare indeed.
何以故？
HE YI GU?
Why is that so?
此人無我相、無人相、
CI REN WU WO XIANG, WU REN XIANG,
This person has no notions of oneself, others,
無眾生相、無壽者相。
WU ZHONG SHENG XIANG, WU SHOU ZHE XIANG.
all beings and their continuing existence.
所以者何？
SUO YI ZHE HE?
Why is that?
我相即是非相， 人相、眾生相、
WO XIANG JI SHI FEI XIANG, REN XIANG, ZHONG SHENG XIANG,
The form of oneself is unrealistic
and so are the forms of others, all beings,
壽者相， 即是非相。
SHOU ZHE XIANG, JI SHI FEI XIANG.
and their continuing existence.
何以故？
HE YI GU?
Why is that?
離一切諸相， 則名諸佛。」
LI YI QIE ZHU XIANG, ZE MING ZHU FO.'
By departing from each
and every form they are then called the Buddhas.'
佛告須菩提：
FO GAO XU PU TI,
The Buddha told Subhuti,
「如是， 如是！
'RU SHI, RU SHI!
'Such is the case!
若復有人得聞是經，
RUO FU YOU REN DE WEN SHI JING,
If there is anyone who gets to hear this Sutra,
不驚、不怖、不畏，
BU JING, BU BU, BU WEI,
but is not frightened, scared, and fearful,
當知是人甚為希有。
DANG ZHI SHI REN SHEN WEI XI YOU.
you must know that this person is very rare indeed.
何以故？
HE YI GU?
Why is that?
須菩提！
XU PU TI!
Subhuti!
如來說， 第一波羅蜜，
RU LAI SHUO, DI YI BO LUO MI,
When the Tathagata mentions the first paramita,
非第一波羅蜜， 是名第一波羅蜜。
FEI DI YI BO LUO MI, SHI MING DI YI BO LUO MI.
it is not the first paramita but called the first paramita.
須菩提！
XU PU TI!
Subhuti!
忍辱波羅蜜，
REN RU BO LUO MI,
When the Tathagata mentions the Ksanti paramita,
如來說， 非忍辱波羅蜜，
RU LAI SHUO, FEI REN RU BO LUO MI,
it is not Ksanti paramita,
是名忍辱波羅蜜。
SHI MING REN RU BO LUO MI.
but called Ksanti paramita.
何以故？
HE YI GU?
Why is that?
須菩提！ 如我昔為歌利王割截身體，
XU PU TI! RU WO XI WEI GE LI WANG GE JIE SHEN TI,
Subhuti! When in the past,
my body was mutilated by King Kaliraja,
我於爾時， 無我相、無人相、
WO YU ER SHI, WU WO XIANG, WU REN XIANG,
I did not then have notions of oneself, others,
無眾生相、無壽者相。
WU ZHONG SHENG XIANG, WU SHOU ZHE XIANG.
all beings, and their continuing existence.
何以故？
HE YI GU?
Why is that?
我於往昔節節支解時，
WO YU WANG XI JIE JIE ZHI JIE SHI,
Because in the past when my body was cut up into pieces,
若有我相、人相、
RUO YOU WO XIANG, REN XIANG,
if I had notions of oneself, others,
眾生相、壽者相， 應生瞋恨。
ZHONG SHENG XIANG, SHOU ZHE XIANG, YING SHENG CHEN HEN.
all beings and their continuing existence,
I would have borne intense anger and hatred.
須菩提！
XU PU TI!
Subhuti!
又念過去， 於五百世作忍辱仙人，
YOU NIAN GUO QU, YU WU BAI SHI ZUO REN RU XIAN REN,
I recalled that in the past about 500 life times ago
I was a Ksantyrsi
於爾所世， 無我相、無人相、
YU ER SUO SHI, WU WO XIANG, WU REN XIANG,
and during that life-time,
I had no discriminatory notions of oneself, others,
無眾生相、無壽者相。
WU ZHONG SHENG XIANG, WU SHOU ZHE XIANG.
all beings and their continuing existence.
是故， 須菩提！
SHI GU, XU PU TI!
Therefore, Subhuti!
菩薩應離一切相，
PU SA YING LI YI QIE XIANG,
Bodhisattvas should depart from attachment to all kinds of forms
發阿耨多羅三藐三菩提心。
FA OR NOU DUO LUO SAN MIAO SAN PU TI XIN.
and develop a mind for Annuttara Samyaksambodhi.
不應住色生心，
BU YING ZHU SE SHENG XIN,
They should not develop a mind abiding in sight,
不應住聲香味觸法生心，
BU YING ZHU SHENG XIANG WEI CHU FA SHENG XIN,
sound, smell, taste, touch, and dharma,
應生無所住心。
YING SHENG WU SUO ZHU XIN.
but rather develop a mind not abiding in anything.
若心有住， 即為非住，
RUO XIN YOU ZHU, JI WEI FEI ZHU,
If the mind abides in anything, it should not be so.
是故， 佛說，
SHI GU, FO SHUO,
Therefore, the Buddha says that
菩薩心， 不應住色布施。
PU SA XIN, BU YING ZHU SE BU SHI.
Bodhisattvas' minds should not practice Dana abiding in forms.
須菩提！
XU PU TI!
Subhuti!
菩薩為利益一切眾生故，
PU SA WEI LI YI YI QIE ZHONG SHENG GU,
Bodhisattvas, for the sake of benefiting all beings,
應如是布施。
YING RU SHI BU SHI.
should so practice Dana.
如來說，
RU LAI SHUO,
The Tathagata says that
一切諸相， 即是非相。
YI QIE ZHU XIANG, JI SHI FEI XIANG.
all kinds of forms are neither forms,
又說， 一切眾生， 即非眾生。
YOU SHUO, YI QIE ZHONG SHENG, JI FEI ZHONG SHENG.
and also that all types of beings are neither beings.
須菩提！
XU PU TI!
Subhuti!
如來是真語者、實語者、如語者、
RU LAI SHI ZHEN YU ZHE, SHI YU ZHE, RU YU ZHE,
the Tathagata is the truth speaker, the honest speaker,
the real suchness speaker,
不誑語者、不異語者。
BU KUANG YU ZHE, BU YI YU ZHE.
the speaker of no lies, the speaker of no contradictions.
須菩提！
XU PU TI!
Subhuti!
如來所得法， 此法無實無虛。
RU LAI SUO DE FA, CI FA WU SHI WU XU.
The dharmas acquired by the Tathagata are neither real nor false.
須菩提！
XU PU TI!
Subhuti!
若菩薩心住於法而行布施，
RUO PU SA XIN ZHU YU FA ER XING BU SHI,
If Bodhisattvas' minds abide in any dharma while practicing Dana,
如人入闇， 即無所見。
RU REN RU AN, JI WU SUO JIAN.
it is like a person entering the darkness and not seeing anything.
若菩薩心， 不住法而行布施，
RUO PU SA XIN, BU ZHU FA ER XING BU SHI,
If Bodhisattvas' minds practise Dana without abiding in any dharma,
如人有目， 日光明照， 見種種色。
RU REN YOU MU, RI GUANG MING ZHAO, JIAN ZHONG ZHONG SE.
it is like a person with eyes
who can see all kinds of colours brightly lit by the sunshine.
須菩提！
XU PU TI!
Subhuti!
當來之世， 若有善男子、善女人
DANG LAI ZHI SHI, RUO YOU SHAN NAN ZI, SHAN NU REN
in the forthcoming era, if there are good men and good women
能於此經受持讀誦，
NENG YU CI JING SHOU CHI DU SONG,
who can read and intone,
understand and practice according to this Sutra,
即為如來以佛智慧，
JI WEI RU LAI YI FO ZHI HUI,
they are thoroughly known and seen
悉知是人， 悉見是人，
XI ZHI SHI REN, XI JIAN SHI REN,
by the Tathagata with Buddha's wisdom
皆得成就無量無邊功德。」
JIE DE CHENG JIU WU LIANG WU BIAN GONG DE.'
to have accomplished boundless merits.'
「須菩提！ 若有善男子、善女人
'XU PU TI! RUO YOU SHAN NAN ZI, SHAN NU REN
'Subhuti! If there are good men and good women
初日分以恆河沙等身布施，
CHU RI FEN YI HENG HE SHA DENG SHEN BU SHI,
who sacrifice their lives like
the sands of the Ganges River in the morning,
中日分復以恆河沙等身布施，
ZHONG RI FEN FU YI HENG HE SHA DENG SHEN BU SHI,
and again sacrifice their lives like
the sands of the Ganges River at mid-day,
後日分亦以恆河沙等身布施，
HOU RI FEN YI YI HENG HE SHA DENG SHEN BU SHI,
and further sacrifice their lives
like the sands of the Ganges River in the afternoon,
如是無量百千萬億劫以身布施；
RU SHI WU LIANG BAI QIAN WAN YI JIE YI SHEN BU SHI;
over countless trillions of kalpas;
若復有人，
RUO FU YOU REN,
if there is again someone
聞此經典， 信心不逆， 其福勝彼；
WEN CI JING DIAN, XIN XIN BU NI, QI FU SHENG BI;
who has heard this Sutra with complete faith,
his blessedness exceeds the former,
何況書寫、受持、讀誦、為人解說。
HE KUANG SHU XIE, SHOU CHI, DU SONG, WEI REN JIE SHUO.
let alone those who copy the Sutra in writing, read and intone,
understand and practise as well as preach it to others.
須菩提！ 以要言之，
XU PU TI! YI YAO YAN ZHI,
Subhuti! In a nutshell,
是經有
SHI JING YOU
this Sutra has
不可思議、不可稱量、無邊功德。
BU KE SI YI, BU KE CHENG LIANG, WU BIAN GONG DE.
inconceivable, immeasurable, and boundless merits,
如來為發大乘者說，
RU LAI WEI FA DA CHENG ZHE SHUO,
intended by the Tathagata for the Mahayanists
為發最上乘者說。
WEI FA ZUI SHANG CHENG ZHE SHUO.
and the uppermost level of practitioners.
若有人能受持、讀誦、廣為人說，
RUO YOU REN NENG SHOU CHI, DU SONG, GUANG WEI REN SHUO,
If there are people who can read and intone,
understand and practice as well as extensively preach
to others this Sutra,
如來悉知是人， 悉見是人，
RU LAI XI ZHI SHI REN, XI JIAN SHI REN,
they are thoroughly known and seen by the Tathagata
皆得成就不可量、不可稱、
JIE DE CHENG JIU BU KE LIANG, BU KE CHENG,
to accomplish immeasurable, indescribable,
無有邊、不可思議功德。
WU YOU BIAN, BU KE SI YI GONG DE.
boundless, and inconceivable merits.
如是人等，
RU SHI REN DENG,
These people can
則為荷擔如來阿耨多羅三藐三菩提。
ZE WEI HE TAN RU LAI OR NOU DUO LUO SAN MIAO SAN PU TI.
shoulder the responsibility of the Tathagata
in attaining Annuttara Samyaksambodhi.
何以故？ 須菩提！
HE YI GU? XU PU TI!
Why is that? Subhuti!
若樂小法者，
RUO LE XIAO FA ZHE,
Those who delight in lesser dharmas
著我見、人見、眾生見、壽者見，
ZHUO WO JIAN, REN JIAN, ZHONG SHENG JIAN, SHOU ZHE JIAN,
have discriminatory notions of oneself, others,
all beings and their continuing existence,
則於此經
ZE YU CI JING
and therefore cannot hear and understand,
不能聽受、讀誦、為人解說。
BU NENG TING SHOU, DU SONG, WEI REN JIE SHUO.
read and intone as well as preach this Sutra to others.
須菩提！
XU PU TI!
Subhuti!
在在處處， 若有此經，
ZAI ZAI CHU CHU, RUO YOU CI JING,
Wherever there is this Sutra,
一切世間、天、人、阿修羅，
YI QIE SHI JIAN, TIAN, REN, A XIU LUO,
it is to be revered by all the world, devas, humans
所應供養；
SUO YING GONG YANG;
and asuras alike,
當知此處， 則為是塔， 皆應恭敬，
DANG ZHI CI CHU, ZE WEI SHI TA, JIE YING GONG JING,
You must know that
the place is a stupa where all beings should revere,
作禮圍繞， 以諸華香而散其處。」
ZUO LI WEI RAO, YI ZHU HUA XIANG ER SAN QI CHU.'
circumambulate to pay their respects
as well as offer flowers and incense around this place in worship.'
「復次， 須菩提！
'FU CI, XU PU TI!
'Furthermore, Subhuti!
善男子、善女人， 受持、讀誦此經，
SHAN NAN ZI, SHAN NU REN, SHOU CHI, DU SONG CI JING,
Good men and good women who read and intone,
understand and practice this Sutra,
若為人輕賤，
RUO WEI REN QING JIAN,
if they are humiliated and insulted by others,
是人先世罪業， 應墮惡道，
SHI REN XIAN SHI ZUI YE, YING DUO E DAO,
they are destined for the evil realm by virtue
of their past sinful karma,
以今世人輕賤故，
YI JIN SHI REN QING JIAN GU,
now that they are humiliated and insulted by others
in ther present life,
先世罪業， 即為消滅，
XIAN SHI ZUI YE, JI WEI XIAO MIE,
their sinful karma of previous lives will instantly be destroyed
當得阿耨多羅三藐三菩提。
DANG DE OR NOU DUO LUO SAN MIAO SAN PU TI.
and they will attain Annuttara Samyaksambodhi.
須菩提！
XU PU TI!
Subhuti!
我念過去無量阿僧祇劫，
WO NIAN GUO QU WU LIANG A SENG QI JIE,
I recall that over innumerable asankhya kalpas ago,
於然燈佛前，
YU RAN DENG FO QIAN,
before the time of Dipamkara Buddha,
得值八百四千萬億那由他諸佛，
DE ZHI BA BAI SI QIAN WAN YI NA YOU TA ZHU FO,
I met eight hundred and four trillion Buddhas
悉皆供養承事， 無空過者。
XI JIE GONG YANG CHENG SHI,WU KONG GUO ZHE.
whom I served and paid homage to without any let-up.
若復有人於後末世，
RUO FU YOU REN YU HOU MO SHI,
If there are people who in the late Dharma-ending age
能受持、讀誦此經， 所得功德，
NENG SHOU CHI, DU SONG CI JING, SUO DE GONG DE,
can read and intone, understand and practice this Sutra,
the merits so gained
於我所供養諸佛功德， 百分不及一，
YU WO SUO GONG YANG ZHU FO GONG DE, BAN FEN BU JI YI,
far exceed the merits I gained in serving
and offering to all the Buddhas
千萬億分， 乃至算數譬喻所不能及。
QIAN WAN YI FEN, NAI ZHI SUAN SHU PI YU SUO BU NENG JI.
to the extent of less than one out of a hundred thousand
or million times, even beyond any comparison and calculation.
須菩提！
XU PU TI!
Subhuti!
若善男子、善女人
RUO SHAN NAN ZI, SHAN NU REN
If good men and good women
於後末世， 有受持、讀誦此經，
YU HOU MO SHI, YOU SHOU CHI, DU SONG CI JING,
who in the late Dharma-ending Age can read and intone,
understand and pracitse this Sutra,
所得功德， 我若具說者，
SUO DE GONG DE, WO RUO JU SHUO ZHE,
the merits so gained, if I state categorically,
或有人聞， 心即狂亂， 狐疑不信。
HUO YOU REN WEN, XIN JI KUANG LUAN, GU YI BU XIN.
will drive those who hear them utterly crazy,
with deep doubts and disbelief.
須菩提！
XU PU TI!
Subhuti!
當知是經義不可思議，
DANG ZHI SHI JING YI BU KE SI YI,
You must realize that the meanings of this Sutra are inconceivable
果報亦不可思議。」
GUO BAO YI BU KE SI YI.'
and so are the rewards thereof. '
爾時， 須菩提白佛言：
ER SHI, XU PU TI BAI FO YAN,
At this juncture, Subhuti asked the Buddha,
「世尊！ 善男子、善女人
'SHI ZUN! SHAN NAN ZI, SHAN NU REN
'World Honoured One, if good men and good women
發阿耨多羅三藐三菩提心，
FA OR NOU DUO LUO SAN MIAO SAN PU TI XIN,
aspire for Annuttara Samyaksambodhi,
云何應住？ 云何降伏其心？ 」
YUN HE YING ZHU?YUN HE JIANG FU QI XIN? '
what should they abide in?
and how to tame and pacify their minds? '
佛告須菩提：
FO GAO XU PU TI,
The Buddha told Subhuti,
「善男子、善女人
'SHAN NAN ZI, SHAN NU REN
'Good men and good women
發阿耨多羅三藐三菩提心者，
FA OR NOU DUO LUO SAN MIAO SAN PU TI XIN ZHE,
who aspire for Annuttara Samyaksambodhi
當生如是心：『我應滅度一切眾生，
DANG SHENG RU SHI XIN,"WO YING MIE DU YI QIE ZHONG SHENG,
should give rise to this thought, "I shall liberate all beings,
滅度一切眾生已，
MIE DU YI QIE ZHONG SHENG YI,
and when they have been liberated,
而無有一眾生實滅度者。』
ER WU YOU YI ZHONG SHENG SHI MIE DU ZHE. "
there is not one single being liberated."
何以故？
HE YI GU?
Why is that?
須菩提！ 若菩薩有我相、人相、
XU PU TI! RUO PU SA YOU WO XIANG, REN XIANG,
Subhuti!
If Bodhisattvas have discriminatory notions of oneself, others,
眾生相、壽者相， 即非菩薩。
ZHONG SHENG XIANG, SHOU ZHE XIANG, JI FEI PU SA.
all beings and their continuing existence,
they are not Bodhisattvas.
所以者何？
SUO YI ZHE HE?
Why is that?
須菩提！
XU PU TI!
Subhuti!
實無有法發阿耨多羅三藐三菩提者。
SHI WU YOU FA FA OR NOU DUO LUO SAN MIAO SAN PU TI ZHE.
There is actually no means
for aspiring for Annuttara Samyaksambodhi.
須菩提！ 於意云何？
XU PU TI! YU YI YUN HE?
Subhuti! What do you think?
如來於然燈佛所，
RU LAI YU RAN DENG FO SUO,
Has the Tathagata, during the times of Dipamkara Buddha,
有法得阿耨多羅三藐三菩提不？ 」
YOU FA DE OR NOU DUO LUO SAN MIAO SAN PU TI BU?'
had any means for attaining Annuttara Samyaksambodhi? '
「不也， 世尊！
'BU YE, SHI ZUN!
'No, World Honoured One!
如我解佛所說義， 佛於然燈佛所，
RU WO JIE FO SUO SHUO YI, FO YU RAN DENG FO SUO,
As I understand the meaning spoken by the Buddha,
during the times of Dipamkara Buddha,
無有法得阿耨多羅三藐三菩提。」
WU YOU FA DE OR NOU DUO LUO SAN MIAO SAN PU TI.'
the Buddha did not have any means
for attaining Annuttara Samyaksambodhi.'
佛言： 「如是， 如是！
FO YAN, 'RU SHI, RU SHI!
The Buddha said, 'Such is the case! Such is the case !
須菩提！
XU PU TI!
Subhuti!
實無有法如來得阿耨多羅三藐三菩提。
SHI WU YOU FA RU LAI DE A NOU DUO LUO SAN MIAO SAN PU TI.
there is actually no means
for the Tathagata to attain Annuttara Samyaksambodhi.
須菩提！
XU PU TI!
Subhuti!
若有法
RUO YOU FA
If there is any means
如來得阿耨多羅三藐三菩提者，
RU LAI DE OR NOU DUO LUO SAN MIAO SAN PU TI ZHE,
for the Tathagata to attain Annuttara Samyaksambodhi,
然燈佛則不與我授記：
RAN DENG FO JI BU YU WO SHOU JI,
Dipamkara Buddha would not foretell,
『汝於來世， 當得作佛， 號釋迦牟尼。』
"RU YU LAI SHI, DANG DE ZUO FO, HAO XI JIA MOU NI."
"In your next life, you will be the Buddha named Sakyamuni."
以實無有法得阿耨多羅三藐三菩提，
YI SHI WU YOU FA DE OR NOU DUO LUO SAN MIAO SAN PU TI,
since there is actually no means
for attaining Annuttara Samyaksambodhi,
是故， 然燈佛與我授記， 作是言：
SHI GU, RAN DENG FO YU WO SHOU JI, ZUO SHI YAN,
therefore Dipamkara Buddha foretold my future and said thus,
『汝於來世， 當得作佛， 號釋迦牟尼。』
"RU YU LAI SHI, DANG DE ZUO FO, HAO XI JIA MOU NI."
"You will in your next life become a Buddha named Sakyamuni."
何以故？
HE YI GU?
Why is that?
如來者， 即諸法如義。
RU LAI ZHE, JI ZHU FA RU YI.
As Tathagata, it means that all dharmas are really thus.
若有人言：
RUO YOU REN YAN,
If someone says,
『如來得阿耨多羅三藐三菩提。』
"RU LAI DE OR NOU DUO LUO SAN MIAO SAN PU TI."
"The Tathagata attains Annuttara Samyaksambodhi."
須菩提！
XU PU TI!
Subhuti!
實無有法佛得阿耨多羅三藐三菩提。
SHI WU YOU FA FO DE OR NOU DUO LUO SAN MIAO SAN PU TI.
There is actually no means
for the Buddha to attain Annuttara Samyaksambodhi.
須菩提！
XU PU TI!
Subhuti!
如來所得阿耨多羅三藐三菩提，
RU LAI SUO DE A NOU DUO LUO SAN MIAO SAN PU TI,
The Annuttara Samyaksambodhi attained by the Tathagata
於是中無實無虛。
YU SHI ZHONG WU SHI WU XU.
is neither real nor false.
是故如來說，
SHI GU RU LAI SHUO,
Therefore, the Tathagata said that
一切法皆是佛法。
YI QIE FA JIE SHI FO FA.
all dharmas are Buddha-dharmas.
須菩提！
XU PU TI!
Subhuti!
所言一切法者， 即非一切法，
SUO YAN YI QIE FA ZHE, JI FEI YI QIE FA,
The so-called all dharmas are not all dharmas
是故名一切法。
SHI GU MING YI QIE FA.
but called all dharmas.
須菩提！
XU PU TI!
Subhuti!
譬如人身長大。」
PI RU REN SHEN ZHANG DA.'
For instance, a person's body grows big and tall.'
須菩提言：
XU PU TI YAN,
Subhuti said,
「世尊！
'SHI ZUN!
'World Honoured One!
如來說， 人身長大， 即為非大身，
RU LAI SHUO, REN SHEN ZHANG DA, JI WEI FEI DA SHEN,
The Tathagata says a person's body grows big and tall,
it is not a big body
是名大身。」
SHI MING DA SHEN. '
but called a big body.'
「須菩提！ 菩薩亦如是。
'XU PU TI! PU SA YI RU SHI.
'Subhuti! So are the Bodhisattvas.
若作是言：
RUO ZUO SHI YAN,
If they said thus,
『我當滅度無量眾生』， 即不名菩薩。
"WO DANG MIE DU WU LIANG ZHONG SHENG", JI BU MING PU SA.
'I shall liberate countless number of beings',
they are not called Bodhisattvas.
何以故？
HE YI GU?
Why is that?
須菩提！ 實無有法名為菩薩。
XU PU TI! SHI WU YOU FA MING WEI PU SA.
Subhuti! There is actually no dharma called Bodhisattva.
是故佛說，
SHI GU FO SHUO,
Hence the Buddha says that
一切法， 無我、無人、
YI QIE FA, WU WO, WU REN,
in all dharmas,
there are no discriminatory notions of oneself, others
無眾生、無壽者。
WU ZHONG SHENG, WU SHOU ZHE.
all beings and their continuing existence.
須菩提！
XU PU TI!
Subhuti!
若菩薩作是言：
RUO PU SA ZUO SHI YAN,
If Boddhisattvas said thus,
『我當莊嚴佛土』， 是不名菩薩。
"WO DANG ZHUANG YAN FO TU", SHI BU MING PU SA.
"I will adorn Buddha-lands." They are not called Bodhisattvas.
何以故？
HE YI GU?
Why is that?
如來說，
RU LAI SHUO,
The Tathagata says,
莊嚴佛土者， 即非莊嚴，
ZHUANG YAN FO TU ZHE, JI FEI ZHUANG YAN,
adorning Buddha-lands is not adorning
是名莊嚴。
SHI MING ZHUANG YAN.
but called adorning.
須菩提！
XU PU TI!
Subhuti!
若菩薩通達無我法者，
RUO PU SA TONG DA WU WO FA ZHE,
If Bodhisattvas thoroughly understand the absence of Atman *
and Dharma in the nature of things,
如來說名真是菩薩。」
RU LAI SHUO MING ZHEN SHI PU SA.'
the Tathagata says they are real Bodhisattvas.'
「須菩提！於意云何？如來有肉眼不？」
'XU PU TI! YU YI YUN HE? RU LAI YOU ROU YAN BU?'
'Subhuti! What do you think?
Does the Tathagata have human eyes? '
「如是， 世尊！ 如來有肉眼。」
'RU SHI, SHI ZUN! RU LAI YOU ROU YAN.'
'Yes, World Honoured One! The Tathagata has human eyes. '
「須菩提！於意云何？如來有天眼不？」
'XU PU TI! YU YI YUN HE? RU LAI YOU TIAN YAN BU?'
'Subhuti! What do you think?
Does the Tathagata have deva-eyes? '
「如是， 世尊！ 如來有天眼。」
'RU SHI, SHI ZUN! RU LAI YOU TIAN YAN.'
'Yes, World Honoured One! The Tathagata has deva-eyes.'
「須菩提！於意云何？如來有慧眼不？」
'XU PU TI! YU YI YUN HE? RU LAI YOU HUI YAN BU?'
'Subhuti! What do you think?
Does the Tathagata have wisdom-eyes? '
「如是， 世尊！ 如來有慧眼。」
'RU SHI, SHI ZUN! RU LAI YOU HUI YAN.'
'Yes, World Honoured One! The Tathagata has wisdom-eyes.'
「須菩提！於意云何？如來有法眼不？」
'XU PU TI! YU YI YUN HE? RU LAI YOU FA YAN BU?'
'Subhuti! What do you think?
Does the Tathagata have Dharma-eyes? '
「如是， 世尊！ 如來有法眼。」
'RU SHI, SHI ZUN! RU LAI YOU FA YAN.'
'Yes, World Honoured One! The Tathagata has Dharma-eyes. '
「須菩提！於意云何？如來有佛眼不？」
'XU PU TI! YU YI YUN HE? RU LAI YOU FO YAN BU?'
'Subhuti! What do you think?
Does the Tathagata have Buddha-eyes? '
「如是， 世尊！ 如來有佛眼。」
'RU SHI, SHI ZUN! RU LAI YOU FO YAN.'
'Yes, World Honoured One! The Tathagata has Buddha-eyes. '
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
如恆河中所有沙， 佛說是沙不？」
RU HENG HE ZHONG SUO YOU SHA, FO SHUO SHI SHA BU?'
Of all the sand grains in the Ganges River,
does the Buddha say they are sand grains?'
「如是， 世尊！ 如來說是沙。」
'RU SHI, SHI ZUN! RU LAI SHUO SHI SHA.'
'Yes, World Honoured One!
The Tathagata says they are sand grains.'
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
如一恆河中所有沙，
RU YI HENG HE ZHONG SUO YOU SHA,
If all the sand grains in one Ganges River
有如是沙等恆河，
YOU RU SHI SHA DENG HENG HE,
became the same number of Ganges Rivers,
是諸恆河所有沙數，
SHI ZHU HENG HE SUO YOU SHA SHU,
and if there were Buddha-realms
as numerous as the sand grains of these Ganges Rivers
佛世界如是， 寧為多不？ 」
FO SHI JIE RU SHI, NING WEI DUO BU?'
is the number huge or not? '
「甚多， 世尊！ 」
'SHEN DUO, SHI ZUN!'
'Very much so, World Honoured One! '
佛告須菩提：
FO GAO XU PU TI,
The Buddha told Subhuti,
「爾所國土中，
'ER SUO GUO TU ZHONG,
'In all these realms,
所有眾生， 若干種心， 如來悉知。
SUO YOU ZHONG SHENG, RUO GAN ZHONG XIN, RU LAI XI ZHI.
the entire living beings have several kinds of states of mind
which the Tathagata is fully aware of.
何以故？
HE YI GU?
Why is that?
如來說，
RU LAI SHUO,
The Tathagata says that
諸心皆為非心， 是名為心。
ZHU XIN JIE WEI FEI XIN, SHI MING WEI XIN.
all states of mind are not of the mind but called the mind.
所以者何？
SUO YI ZHE HE?
Why is that?
須菩提！
XU PU TI!
Subhuti!
過去心不可得，
GUO QU XIN BU KE DE,
The mind of the past cannot be seized.
現在心不可得，
XIAN ZAI XIN BU KE DE,
The mind of the present cannot be seized. '
未來心不可得。」
WEI LAI XIN BU KE DE.'
The mind of the future cannot be seized.
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
若有人
RUO YOU REN
If a person
滿三千大千世界七寶以用布施，
MAN SAN QIAN DA QIAN SHI JIE QI BAO YI YONG BU SHI,
practices Dana by giving away seven treasures
that fill up the great chiliocosm,
是人以是因緣， 得福多不？ 」
SHI REN YI SHI YIN YUAN, DE FU DUO BU?'
does this person's act of charity gain a lot of blessedness? '
「如是， 世尊！
'RU SHI, SHI ZUN!
'Yes, World Honoured One!
此人以是因緣， 得福甚多。」
CI REN YI SHI YIN YUAN, DE FU SHEN DUO.'
By virtue of this act, this person has gained a lot of blessedness. '
「須菩提！
'XU PU TI!
'Subhuti!
若福德有實， 如來不說得福德多，
RUO FU DE YOU SHI, RU LAI BU SHUO DE FU DE DUO,
If merits and blessedness are tangible
the Tathagata would not say
there is a lot of merits and blessedness.
以福德無故， 如來說得福德多。」
YI FU DE WU GU, RU LAI SHUO DE FU DE DUO.'
Because merits and blessedness are intangible
the Tathagata says the merits and blessedness so gained are a lot.'
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
佛可以具足色身見不？ 」
FO KE YI JU ZU SE SHEN JIAN BU?'
Can the Buddha be perceived by his perfect physical body?'
「不也， 世尊！
'BU YE, SHI ZUN!
'No, World Honoured One!
如來不應以具足色身見。
RU LAI BU YING YI JU ZU SE SHEN JIAN.
The Tathagata should not be perceived by his perfect physical body.
何以故？
HE YI GU?
Why is that?
如來說，
RU LAI SHUO,
The Tathagata says that
具足色身， 即非具足色身，
JU ZU SE SHEN, JIE FEI JU ZU SE SHEN,
the perfect physical body is not the perfect physical body
是名具足色身。」
SHI MING JU ZU SE SHEN. '
but merely called the perfect physical body.'
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
如來可以具足諸相見不？ 」
RU LAI KE YI JU ZU ZHU XIANG JIAN BU? '
Can the Tathagata be perceived by his perfect physical features? '
「不也， 世尊！
'BU YE, SHI ZUN!
'No, World Honoured One!
如來不應以具足諸相見。
RU LAI BU YING YI JU ZU ZHU XIANG JIAN.
The Tathagata should not be perceived by his perfect physical features.
何以故？
HE YI GU?
Why is that?
如來說，
RU LAI SHUO,
The Tathagata says that
諸相具足， 即非具足，
ZHU XIANG JU ZU, JI FEI JU ZU,
the perfect physical features are not perfect physical features
是名諸相具足。」
SHI MING ZHU XIANG JU ZU. '
but merely called perfect physical features.'
「須菩提！ 汝勿謂如來作是念：
'XU PU TI! RU WU WEI RU LAI ZUO SHI NIAN,
'Subhuti! You must not say that the Tathagata has this thought,
『我當有所說法。』
"WO DANG YOU SUO SHUO FA."
"I am going to preach the Dharma."
莫作是念， 何以故？
MO ZUO SHI NIAN, HE YI GU?
Do not have this idea. Why is that?
若人言： 『如來有所說法』，
RUO REN YAN, "RU LAI YOU SUO SHUO FA",
If people say, "The Tathagata has Dharma to preach."
即為謗佛， 不能解我所說故。
JI WEI BANG FO, BU NENG JIE WO SUO SHUO GU.
It amounts to slander of the Buddha
as they cannot understand what I have said.
須菩提！
XU PU TI!
Subhuti!
說法者， 無法可說， 是名說法。」
SHUO FA ZHE, WU FA KE SHUO, SHI MING SHUO FA.'
The preacher of the Dharma has no Dharma to preach
and this is called preaching the Dharma.'
爾時， 慧命須菩提白佛言：
ER SHI, HUI MING XU PU TI BAI FO YAN,
At that instant, Elder Subhuti said to the Buddha,
「世尊！
'SHI ZUN!
'World Honoured One!
頗有眾生， 於未來世，
PO YOU ZHONG SHENG, YU WEI LAI SHI,
There will be quite a number of beings in future generations
聞說是法， 生信心不？ 」
WEN SHUO SHI FA, SHENG XIN XIN BU?'
who get to hear this Dharma.
Will they have faith and confidence in it? '
佛言：
FO YAN,
The Buddha said,
「須菩提！ 彼非眾生， 非不眾生。
'XU PU TI! BI FEI ZHONG SHENG, FEI BU ZHONG SHENG.
'Subhuti! They are neither living beings nor not living beings.
何以故？
HE YI GU?
Why is that?
須菩提！
XU PU TI!
Subhuti!
眾生眾生者，
ZHONG SHENG ZHONG SHENG ZHE,
The so-called living beings,
如來說非眾生， 是名眾生。」
RU LAI SHUO FEI ZHONG SHENG, SHI MING ZHONG SHENG.'
the Tathagata says
they are not living beings but called living beings.'
須菩提白佛言：
XU PU TI BAI FO YAN,
Subhuti asked the Buddha,
「世尊！
'SHI ZUN!
'World Honoured One!
佛得阿耨多羅三藐三菩提，
FO DE OR NOU DUO LUO SAN MIAO SAN PU TI,
The Buddha in attaining Annuttara Samyaksambodhi
為無所得耶！ 」
WEI WU SUO DE YE!'
has he acquired nothing at all? '
「如是， 如是！
'RU SHI, RU SHI!
'Such is the case!
須菩提！
XU PU TI!
Subhuti!
我於阿耨多羅三藐三菩提，
WO YU OR NOU DUO LUO SAN MIAO SAN PU TI,
In attaining Annuttara Samyaksambodhi,
乃至無有少法可得，
NAI ZHI WU YOU SHAO FA KE DE,
I gained not the slightest of the Dharma
是名阿耨多羅三藐三菩提。」
SHI MING A NOU DUO LUO SAN MIAO SAN PU TI.'
and it is just called Annuttara Samyaksambodhi. '
「復次，
'FU CI,
'Furthermore,
須菩提！ 是法平等， 無有高下，
XU PU TI! SHI FA PING DENG, WU YOU GAO XIA,
Subhuti!
The Dharma that is equal and universal
without high and low comparisons
是名阿耨多羅三藐三菩提。
SHI MING OR NOU DUO LUO SAN MIAO SAN PU TI.
is called Annuttara Samyaksambodhi.
以無我、無人、無眾生、無壽者，
YI WU WO, WU REN, WU ZHONG SHENG, WU SHOU ZHE,
Without abiding in notions of oneself, others,
all beings and their continuing existence,
修一切善法，
XIU YI QIE SHAN FA,
those who practice virtuous deeds
則得阿耨多羅三藐三菩提。
ZE DE OR NOU DUO LUO SAN MIAO SAN PU TI.
will acquire Annuttara Samyaksambodhi.
須菩提！
XU PU TI!
Subhuti!
所言善法者， 如來說， 非善法，
SUO YAN SHAN FA ZHE, RU LAI SHUO, FEI SHAN FA,
The so-called virtuous deeds
the Tathagata says are not virtuous deeds
是名善法。」
SHI MING SHAN FA.'
but called virtuous deeds. '
「須菩提！
'XU PU TI!
'Subhuti!
若三千大千世界中所有諸須彌山王，
RUO SAN QIAN DA QIAN SHI JIE ZHONG SUO YOU ZHU XU MI SHAN WANG,
If in a great chiliocosm, someone practices Dana
如是等七寶聚， 有人持用布施，
RU SHI DENG QI BAO JU, YOU REN CHI YONG BU SHI,
by giving away seven treasures equal to all the Mount Sumerus,
若人以此《般若波羅蜜經》，
RUO REN YI CI "BO YE BO LUO MI JING",
and if there is someone who reads and intones,
and practices this "Prajna-paramita Sutra",
乃至四句偈等，
NAI ZHI SI JU JI DENG,
or even its four-line gatha
受持、讀誦、為他人說，
SHOU CHI, DU SONG, WEI TA REN SHUO,
and expounds it to others,
於前福德， 百分不及一， 百千萬億分，
YU QIAN FU DE, BAI FEN BU JI YI, BAI QIAN WAN YI FEN,
the merits of the former are less than one hundredth,
one trillionth,
乃至算數譬喻所不能及。」
NAI ZHI SUAN SHU PI YU SUO BU NENG JI.'
or an infinitesimal minute portion of the latter. '
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
汝等勿謂如來作是念：
RU DENG WU WEI RU LAI ZUO SHI NIAN,
You must not say that the Tathagata has this thought,
『我當度眾生。』
"WO DANG DU ZHONG SHENG."
"I shall emancipate all beings."
須菩提！ 莫作是念。
XU PU TI! MO ZUO SHI NIAN.
Subhuti! Do not have this thought.
何以故？
HE YI GU?
Why is that?
實無有眾生如來度者。
SHI WU YOU ZHONG SHENG RU LAI DU ZHE.
There are actually no living beings to be emancipated
by the Tathagata.
若有眾生如來度者，
RUO YOU ZHONG SHENG RU LAI DU ZHE,
If there are living beings for the Tathagata to emancipate,
如來即有我、人、眾生、壽者。
RU LAI JI YOU WO, REN, ZHONG SHENG, SHOU ZHE.
the Tathagata has discriminatory notions of oneself, others,
all beings and their continuing existence.
須菩提！
XU PU TI!
Subhuti!
如來說， 有我者， 則非有我，
RU LAI SHUO, YOU WO ZHE, ZE FEI YOU WO,
When the Tathagata talks about an egoistic self,
there is actually no selfhood
而凡夫之人， 以為有我。
ER FAN FU ZHI REN, YI WEI YOU WO.
but ordinary people think there is an ego entity.
須菩提！
XU PU TI!
Subhuti!
凡夫者，
FAN FU ZHE,
Ordinary people
如來說， 則非凡夫。」
RU LAI SHUO, ZE FEI FAN FU,'
the Tathagata says they are not ordinary people.'
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
可以三十二相觀如來不？ 」
KE YI SAN SHI ER XIANG GUAN RU LAI BU?'
Can the Tathagata be recognized by his 32 physical marks? '
須菩提言：
XU PU TI YAN,
Subhuti said,
「如是， 如是！ 以三十二相觀如來。」
'RU SHI, RU SHI! YI SAN SHI ER XIANG GUAN RU LAI.'
'So be it! Recognize the Tathagata by his 32 physical marks.'
佛言：
FO YAN,
The Buddha said,
「須菩提！
'XU PU TI!
'Subhuti!
若以三十二相觀如來者，
RUO YI SAN SHI ER XIANG GUAN RU LAI ZHE,
If the Tathagata can be recognized by his 32 physical marks,
轉輪聖王即是如來。」
ZHUAN LUN SHENG WANG JI SHI RU LAI.'
then the Cakravarti would be Tathagata.'
須菩提白佛言：
XU PU TI BAI FO YAN,
Subhuti then said to the Buddha,
「世尊！
'SHI ZUN!
'World Honoured One!
如我解佛所說義，
RU WO JIE FO SUO SHUO YI,
As I understand the meaning of Buddha's words,
不應以三十二相觀如來。」
BU YING YI SAN SHI ER XIANG GUAN RU LAI.'
the Tathagata should not be recognized by his 32 physical marks. '
爾時， 世尊而說偈言：
ER SHI, SHI ZUN ER SHUO JI YAN,
At this moment,
the World Honoured One uttered the following gatha,
「若以色見我，
'RUO YI SE JIAN WO,
'He who sees me by form,
以音聲求我，
YI YIN SHENG QIU WO,
seeks me by sound,
是人行邪道，
SHI REN XING XIE DAO,
this person practices erroneous ways,
不能見如來。」
BU NENG JIAN RU LAI.'
and cannot see the Tathagata. '
「須菩提！ 汝若作是念：
'XU PU TI! RU RUO ZUO SHI NIAN,
'Subhuti! If you think,
『如來不以具足相故，
"RU LAI BU YI JU ZU XIANG GU,
"The Tathagata, by his not perfect features,
得阿耨多羅三藐三菩提。』
DE OR NOU DUO LUO SAN MIAO SAN PU TI. "
gains Annuttara Samyaksambodhi. "
須菩提！ 莫作是念：
XU PU TI! MO ZUO SHI NIAN,
Subhuti! Do not have this thought,
『如來不以具足相故，
"RU LAI BU YI JU ZU XIANG GU,
"The Tathagata, by his not perfect features,
得阿耨多羅三藐三菩提。』
DE OR NOU DUO LUO SAN MIAO SAN PU TI. "
gains Annuttara Samyaksambodhi.'
須菩提！ 汝若作是念：
XU PU TI! RU RUO ZUO SHI NIAN,
Subhuti! If you think this way,
『發阿耨多羅三藐三菩提心者，
"FA OR NOU DUO LUO SAN MIAO SAN PU TI XIN ZHE,
"Those who seek Annuttara Samyaksambodhi
說諸法斷滅。』
SHUO ZHU FA DUAN MIE."
would say that all dharmas are annihilated and extinguished. "
莫作是念！
MO ZUO SHI NIAN!
Do not have this thought!
何以故？
HE YI GU?
Why is that?
發阿耨多羅三藐三菩提心者，
FA A NOU DUO LUO SAN MIAO SAN PU TI XIN ZHE,
Those who seek Annuttara Samyaksambodhi
於法不說斷滅相。」
YU FA BU SHUO DUAN MIE XIANG.'
would not say that all dharmas are annihilated and extinguished. '
「須菩提！
'XU PU TI!
'Subhuti!
若菩薩
RUO PU SA
If a Bodhisattva
以滿恆河沙等世界七寶持用布施；
YI MAN HENG HE SHA DENG SHI JIE QI BAO CHI YONG BU SHI;
practices Dana by giving away seven treasures of as many worlds
as the sand grains that fill up the Ganges River;
若復有人， 知一切法無我， 得成於忍，
RUO FU YOU REN, ZHI YI QIE FA WU WO, DE CHENG YU REN,
and if there is a person who understands that
all dharmas are without an ego entity
and is accomplished in words and deeds,
此菩薩勝前菩薩所得功德。
CI PU SA SHENG QIAN PU SA SUO DE GONG DE.
this Bodhisattva's merits exceed
those of the previously mentioned Bodhisattva.
須菩提！ 以諸菩薩不受福德故。」
XU PU TI! YI ZHU PU SA BU SHOU FU DE GU.'
Subhuti! All Bodhisattvas do not accept any blessedness. '
須菩提白佛言：
XU PU TI BAI FO YAN,
Subhuti asked the Buddha,
「世尊！ 云何菩薩不受福德？ 」
'SHI ZUN! YUN HE PU SA BU SHOU FU DE?'
'World Honoured One!
What do you mean by
Bodhisattvas not accepting any blessedness.'
「須菩提！
'XU PU TI!
'Subhuti!
菩薩所作福德， 不應貪著，
PU SA SUO ZUO FU DE, BU YING TAN ZHUO,
Bodhisattvas should not be greedy about their blessedness,
是故說不受福德。」
SHI GU SHUO BU SHOU FU DE. '
therefore they are said to be not accepting blessedness.
「須菩提！ 若有人言：
'XU PU TI! RUO YOU REN YAN,
'Subhuti! If someone says,
『如來若來若去、若坐若臥。』
"RU LAI RUO LAI RUO QU, RUO ZUO RUO WO."
"The Tathagata comes and goes, sits and reclines. "
是人不解我所說義。
SHI REN BU JIE WO SUO SHUO YI.
This person does not understand the meaning that I have said.
何以故？
HE YI GU?
Why is that?
如來者，
RU LAI ZHE,
By Tathagata,
無所從來， 亦無所去， 故名如來。」
WU SUO CONG LAI, YI WU SUO QU, GU MING RU LAI.'
he who comes from nowhere
and goes nowhere is called Tathagata. '
「須菩提！
'XU PU TI!
'Subhuti!
若善男子、善女人
RUO SHAN NAN ZI, SHAN NU REN
If good men and good women
以三千大千世界碎為微塵， 於意云何？
YI SAN QIAN DA QIAN SHI JIE SUI WEI WEI CHEN, YU YI YUN HE?
grind the great chiliocosm into minute particles,
what do you think?
是微塵眾， 寧為多不？ 」
SHI WEI CHEN ZHONG, NING WEI DUO BU?'
Are the minute particles a lot in quantity? '
「甚多， 世尊！
'SHEN DUO, SHI ZUN!
'A lot indeed, World Honoured One!
何以故？
HE YI GU?
Why is that?
若是微塵眾實有者，
RUO SHI WEI CHEN ZHONG SHI YOU ZHE,
If the minute particles do actually exist,
佛則不說是微塵眾‧
FO ZE BU SHUO SHI WEI CHEN ZHONG.
the Buddha would not say they are minute particles.
所以者何？
SUO YI ZHE HE?
Why is that?
佛說， 微塵眾， 則非微塵眾，
FO SHUO, WEI CHEN ZHONG, ZE FEI WEI CHEN ZHONG,
When the Buddha says minute particles,
they are not minute particles,
是名微塵眾。
SHI MING WEI CHEN ZHONG.
but called minute particles.
世尊！
SHI ZUN!
World Honoured One!
如來所說，
RU LAI SUO SHUO,
As the Tathagata said,
三千大千世界， 則非世界，
SAN QIAN DA QIAN SHI JIE, ZE FEI SHI JIE,
the great chiliocosm is not a world
是名世界。
SHI MING SHI JIE.
but called a world.
何以故？
HE YI GU?
Why is that?
若世界實有者， 則是一合相。
RUO SHI JIE SHI YOU ZHE, ZE SHI YI HE XIANG.
If worlds do actually exist, they are a combination form.
如來說， 一合相，
RU LAI SHUO,YI HE XIANG,
When the Tathagata mentions a combination form
則非一合相，
ZE FEI YI HE XIANG,
it is not a combination form
是名一合相。」
SHI MING YI HE XIANG. '
but called a combination form. '
「須菩提！
'XU PU TI!
'Subhuti!
一合相者， 則是不可說，
YI HE XIANG ZHE, ZE SHI BU KE SHUO,
a combination form is unspeakable,
但凡夫之人， 貪著其事。」
DAN FAN FU ZHI REN, TAN ZHUO QI SHI.'
but common folks are attached to its form. '
「須菩提！
'XU PU TI!
'Subhuti!
若人言： 『佛說我見、人見、
RUO REN YAN, "FO SHUO WO JIAN, REN JIAN,
If someone says,
'The Buddha mentions the attachment to notions of oneself,
others,
眾生見、壽者見。』
ZHONG SHENG JIAN, SHOU ZHE JIAN."
all beings and their continuing existence."
須菩提！ 於意云何？
XU PU TI! YU YI YUN HE?
Subhuti! What do you think?
是人解我所說義不？ 」
SHI REN JIE WO SUO SHUO YI BU? '
Does that person understand my meaning or not? '
「世尊！ 是人不解如來所說義。
'SHI ZUN! SHI REN BU JIE RU LAI SUO SHUO YI.
'World Honoured One!
That person does not understand the meaning
expounded by the Tathagata.
何以故？
HE YI GU?
Why is that?
世尊說，
SHI ZUN SHUO,
The World Honoured One mentions that
我見、人見、眾生見、壽者見，
WO JIAN, REN JIAN, ZHONG SHENG JIAN, SHOU ZHE JIAN,
attachment to notions of oneself, others,
all beings and their continuing existence
即非我見、人見、眾生見、壽者見，
JI FEI WO JIAN, REN JIAN, ZHONG SHENG JIAN, SHOU ZHE JIAN,
is not attachment to notions of oneself, others,
all beings and their continuing existence
是名我見、人見、
SHI MING WO JIAN, REN JIAN,
but called attachment to notions of oneself, others,
眾生見、壽者見。」
ZHONG SHENG JIAN, SHOU ZHE JIAN. '
all beings and their continuing existence. '
「須菩提！
'XU PU TI!
'Subhuti!
發阿耨多羅三藐三菩提心者，
FA A NOU DUO LUO SAN MIAO SAN PU TI XIN ZHE,
Those who seek Annuttara Samyaksambodhi,
於一切法
YU YI QIE FA
in treating all dharmas
應如是知， 如是見， 如是信解，
YING RU SHI ZHI, RU SHI JIAN, RU SHI XIN JIE,
should thus know, thus see, thus believe and understand
不生法相。
BU SHENG FA XIANG.
and not cling to their forms and appearances.
須菩提！
XU PU TI!
Subhuti!
所言法相者， 如來說， 即非法相，
SUO YAN FA XIANG ZHE, RU LAI SHUO, JI FEI FA XIANG,
The so-called dharma forms,
the Tathagata says are not dharma forms
是名法相。」
SHI MING FA XIANG.'
but called dharma forms.'
若有人
RUO YOU REN
If someone
以滿無量阿僧祇世界七寶持用布施，
YI MAN WU LIANG A SENG QI SHI JIE QI BAO CHI YONG BU SHI,
practices Dana by giving away seven treasures
that fill up the countless asangha worlds,
若有善男子、善女人發菩提心者，
RUO YOU SHAN NAN ZI, SHAN NU REN FA PU TI XIN ZHE,
and if good men and good women
develop the mind of a Bodhisattva
持於此經， 乃至四句偈等、
CHI YU CI JING, NAI ZHI SI JU JI DENG,
by holding on to this Sutra and its four-line gatha,
受持、讀誦、為人演說，
SHOU CHI, DU SONG, WEI REN YAN SHUO,
read and intone as well as preach to others,
其福勝彼。」
QI FU SHENG BI.'
their blessedness exceed the former.'
「云何為人演說，
'YUN HE WEI REN YAN SHUO,
'How should the Sutra be preached to others?
不取於相， 如如不動。何以故？ 」
BU QU YU XIANG, RU RU BU DONG. HE YI GU?'
By not attached to any form and remaining immovable as such.
Why is that? '
「一切有為法，
'YI QIE YOU WEI FA,
'All conditioned and functioning dharmas
如夢幻泡影，
RU MENG HUAN PAO YING,
are like dreams, illusions, bubbles, shadows,
如露亦如電，
RU LU YI RU DIAN,
dew-drops and lightning,
應作如是觀。」
YING ZUO RU SHI GUAN.'
and should be viewed as such.'
佛說是經已，
FO SHUO SHI JING YI,
After the Buddha completed discoursing on this Sutra,
長老須菩提
ZHANG LAO XU PU TI
Elder Subhuti,
及諸比丘、比丘尼、優婆塞、優婆夷，
JI ZHU BI QIU, BI QIU NI, YOU PO SAI, YOU PO YI,
all Bhiksus, Bhiksunis, Upasakas, Upasikas,
一切世間、天、人、阿修羅，
YI QIE SHI JIAN, TIAN, REN, A XIU LUO,
as well as all celestial and human beings and asuras,
聞佛所說， 皆大歡喜， 信受奉行。
WEN FO SUO SHUO, JIE DA HUAN XI, XIN SHOU FENG XING.
after listening to the Buddha's teachings, were greatly rejoiced,
accepted and believed and put to practice.
JIN GANG BO YE BO LUO MI JING
The Diamond Sutra
(The Vajra-prajna-paramita Sutra)
姚秦三藏法師鳩摩羅什奉詔譯
Translated by Tripitaka Master Kumarajiva on Imperial decree.
如是我聞，
RU SHI WO WEN,
Thus have I heard,
一時， 佛在舍衛國祇樹給孤獨園，
YI SHI, FO ZAI SHE WEI GUO QI SHU JI GU DU YUAN,
Once,
the Buddha was in Sravasti in the Jetavana Anathapindika Park
與大比丘眾千二百五十人俱。
YU DA BI QIU ZHONG QIAN ER BAI WU SHI REN JU.
with great Bhiksus one thousand two hundred and fifty in all.
爾時， 世尊， 食時，
ER SHI, SHI ZUN, SHI SHI,
It was meal time and the World Honoured One
著衣持鉢， 入舍衛大城乞食。
ZHUO YI CHI BO, RU SHE WEI DA CHENG QI SHI.
enrobed and holding an alms bowl,
he made his way into the city of Sravasti to beg for food.
於其城中， 次第乞已， 還至本處。
YU QI CHENG ZHONG, CI DI QI YI, HUAN ZHI BEN CHU.
In the city,
he begged from door to door after which he returned to his retreat.
飯食訖， 收衣鉢， 洗足已， 敷座而坐。
FAN SHI QI, SHOU YI BO, XI ZU YI, FU ZUO ER ZUO.
After taking his meal, he put away his robe and begging bowl,
washed his feet, arranged his seat and sat down.
時，
SHI,
Then,
長老須菩提在大眾中，
ZHANG LAO XU PU TI ZAI DA ZHONG ZHONG,
Elder Subhuti who was in the assembly,
即從座起， 偏袒右肩， 右膝著地，
JI CONG ZUO QI, PIAN TAN YOU JIAN, YOU XI ZHUO DI,
arose from his seat, bared his right shoulder,
knelt on his right knee
合掌恭敬而白佛言：
HE ZHANG GONG JING ER BAI FO YAN,
and holding his palms together in great reverence,
he asked the Buddha,
「希有， 世尊！
'XI YOU, SHI ZUN!
'Very rare indeed, World Honoured One!
如來善護念諸菩薩， 善付囑諸菩薩。
RU LAI SHAN HU NIAN ZHU PU SA, SHAN FU ZHU ZHU PU SA.
The * Tathagata is good at caring for
and minding all the Bodhisattvas as well as instructing them well.
(The Vajra-prajna-paramita Sutra)
姚秦三藏法師鳩摩羅什奉詔譯
Translated by Tripitaka Master Kumarajiva on Imperial decree.
如是我聞，
RU SHI WO WEN,
Thus have I heard,
一時， 佛在舍衛國祇樹給孤獨園，
YI SHI, FO ZAI SHE WEI GUO QI SHU JI GU DU YUAN,
Once,
the Buddha was in Sravasti in the Jetavana Anathapindika Park
與大比丘眾千二百五十人俱。
YU DA BI QIU ZHONG QIAN ER BAI WU SHI REN JU.
with great Bhiksus one thousand two hundred and fifty in all.
爾時， 世尊， 食時，
ER SHI, SHI ZUN, SHI SHI,
It was meal time and the World Honoured One
著衣持鉢， 入舍衛大城乞食。
ZHUO YI CHI BO, RU SHE WEI DA CHENG QI SHI.
enrobed and holding an alms bowl,
he made his way into the city of Sravasti to beg for food.
於其城中， 次第乞已， 還至本處。
YU QI CHENG ZHONG, CI DI QI YI, HUAN ZHI BEN CHU.
In the city,
he begged from door to door after which he returned to his retreat.
飯食訖， 收衣鉢， 洗足已， 敷座而坐。
FAN SHI QI, SHOU YI BO, XI ZU YI, FU ZUO ER ZUO.
After taking his meal, he put away his robe and begging bowl,
washed his feet, arranged his seat and sat down.
時，
SHI,
Then,
長老須菩提在大眾中，
ZHANG LAO XU PU TI ZAI DA ZHONG ZHONG,
Elder Subhuti who was in the assembly,
即從座起， 偏袒右肩， 右膝著地，
JI CONG ZUO QI, PIAN TAN YOU JIAN, YOU XI ZHUO DI,
arose from his seat, bared his right shoulder,
knelt on his right knee
合掌恭敬而白佛言：
HE ZHANG GONG JING ER BAI FO YAN,
and holding his palms together in great reverence,
he asked the Buddha,
「希有， 世尊！
'XI YOU, SHI ZUN!
'Very rare indeed, World Honoured One!
如來善護念諸菩薩， 善付囑諸菩薩。
RU LAI SHAN HU NIAN ZHU PU SA, SHAN FU ZHU ZHU PU SA.
The * Tathagata is good at caring for
and minding all the Bodhisattvas as well as instructing them well.
世尊！ 善男子、善女人
SHI ZUN! SHAN NAN ZI, SHAN NU REN
World Honoured One, when good men and good women
發阿耨多羅三藐三菩提心，
FA OR NOU DUO LUO SAN MIAO SAN PU TI XIN,
aspire for *Annuttara Samyaksambodhi,
應云何住， 云何降伏其心？ 」
YING YUN HE ZHU, YUN HE JIANG FU QI XIN?'
what should they abide in and how could they pacify and tame
their minds? '
佛言： 「善哉， 善哉！
FO YAN, 'SHAN ZAI, SHAN ZAI!
The Buddha replied, 'Excellent, excellent!
須菩提！ 如汝所說，
XU PU TI! RU RU SUO SHUO,
Subhuti, as you have said,
如來善護念諸菩薩， 善付囑諸菩薩。
RU LAI SHAN HU NIAN ZHU PU SA, SHAN FU ZHU ZHU PU SA.
the Tathagata is good at caring for
and minding all the Bodhisattvas as well as instructing them well.
汝今諦聽， 當為汝說，
RU JIN DI TING, DANG WEI RU SHUO,
You should now listen carefully and I will speak to you on
善男子、善女人
SHAN NAN ZI, SHAN NU REN
how good men and good women
發阿耨多羅三藐三菩提心，
FA OR NOU DUO LUO SAN MIAO SAN PU TI XIN,
aspiring for Annuttara Samyaksambodhi
應如是住， 如是降伏其心。」
YING RU SHI ZHU, RU SHI JIANG FU QI XIN.'
should abide in, pacify and tame their minds. '
「唯然， 世尊！ 願樂欲聞。」
'WEI RAN, SHI ZUN! YUAN LE YU WEN.'
'Yes, World Honoured One, we would love to hear. '
佛告須菩提：
FO GAO XU PU TI,
The Buddha told Subhuti,
「諸菩薩摩訶薩， 應如是降伏其心！
'ZHU PU SA MO HE SA, YING RU SHI JIANG FU QI XIN!
'All Bodhisattva Mahasattvas should thus pacify and tame their
minds!
所有一切眾生之類，
SUO YOU YI QIE ZHONG SHENG ZHI LEI,
All kinds of living beings,
若卵生、若胎生、若濕生、
RUO LUAN SHENG, RUO TAI SHENG, RUO SHI SHENG,
whether egg-born, womb-born, moisture-born,
若化生； 若有色、若無色； 若有想、
RUO HUA SHENG; RUO YOU SE, RUO WU SE; RUO YOU XIANG,
or metamorphic-born; whether with form or without form;
whether with consciousness
若無想、若非有想、非無想，
RUO WU XIANG, RUO FEI YOU XIANG, FEI WU XIANG,
or without consciousness, whether non-perceptive or unperceptive,
我皆令入無餘涅槃而滅度之。
WO JIE LING RU WU YU NIE PAN ER MIE DU ZHI.
I will cause them to enter Nirvana and thus be liberated.
如是滅度無量無數無邊眾生，
RU SHI MIE DU WU LIANG WU SHU WU BIAN ZHONG SHENG,
By liberating such countless
and innumerable number of living beings,
實無眾生得滅度者。
SHI WU ZHONG SHENG DE MIE DU ZHE.
there are, in fact, no living beings liberated.
何以故？
HE YI GU?
Why is that?
須菩提！
XU PU TI!
Subhuti!
若菩薩有我相、人相、眾生相、
RU PU SA YOU WO XIANG, REN XIANG, ZHONG SHENG XIANG,
If Bodhisattvas have notions of oneself, others, all beings
壽者相， 即非菩薩。」
SHOU ZHE XIANG, JI FEI PU SA.'
and their continuing existence, they are not Bodhisattvas.'
「復次， 須菩提！
'FU CI, XU PU TI!
' Furthermore, Subhuti!
菩薩於法， 應無所住， 行於布施，
PU SA YU FA, YING WU SUO ZAI, XING YU BU SHI,
Bodhisattvas should not abide in any form while practicing Dana 4,
所謂不住色布施，
SUO WEI BU ZHU SE BU SHI,
The so-called practicing Dana without abiding in sight,
不住聲香味觸法布施。
BU ZHU SHENG XIANG WEI CHU FA BU SHI.
sound, smell, taste, touch and dharma.
須菩提！ 菩薩應如是布施， 不住於相。
XU PU TI! PU SA YING RU SHI BU SHI, BU ZHU YU XIANG.
Subhuti!
Bodhisattvas should practice Dana
as such without abiding in any form.
何以故？
HE YI GU?
Why is that?
若菩薩不住相布施， 其福德不可思量。
RUO PU SA BU ZHU XIANG BU SHI, QI FU DE BU KE SI LIANG.
If Bodhisattvas practice Dana without abiding in any form,
their merits and virtues are inconceivable and immeasurable.
須菩提！ 於意云何？
XU PU TI! YU YI YUN HE?
Subhuti! What do you think?
東方虛空， 可思量不？ 」
DONG FANG XU KONG, KE SI LIANG BU?'
Can you conceive and measure the vast space in the East? '
「不也， 世尊！ 」
'BU YE, SHI ZUN!'
' No, World Honoured One, I cannot !'
「須菩提！
'XU PU TI!
Subhuti!
南西北方、四維上下虛空，
NAN XI BEI FANG, SI WEI SHANG XIA XU KONG,
Can you conceive and measure the vast space of the
可思量不？ 」
KE SI LIANG BU? '
south, west, and north,
in the upper and lower levels of the four directions? '
「不也， 世尊！ 」
'BU YE, SHI ZUN!'
'No, I cannot, World Honoured One!'
「須菩提！ 菩薩無住相布施，
'XU PU TI! PU SA WU ZHU XIANG BU SHI,
'Subhuti, when Bodhisattvas practice Dana
without abiding in any form.
福德亦復如是， 不可思量。
FU DE YI FU RU SHI, BU KE SI LIANG.
their merits and virtues are inconceivable
and immeasurable as such.
須菩提！ 菩薩但應如所教住。」
XU PU TI! PU SA DAN YING RU SUO JIAO ZHU.'
Subhuti!
Bodhisattvas should therefore abide in in a manner
as I have taught. '
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
可以身相見如來不？ 」
KE YI SHEN XIANG JIAN RU LAI BU?'
Can the Tathagata be perceived by his physical bodily form? '
「不也， 世尊！ 不可以身相得見如來。
'BU YE, SHI ZUN! BU KE YI SHEN XIANG DE JIAN RU LAI.
'No, I cannot, World Honoured One!
The Tathagata cannot be perceived by his physical bodily form.
何以故？ 如來所說身相， 即非身相。」
HE YI GU? RU LAI SUO SHUO SHEN XIANG, JI FEI SHEN XIANG.'
Why is that? The physical bodily form as mentioned
by the Tathagata is not his physical bodily form.'
佛告須菩提：
FO GAO XU PU TI,
The Buddha told Subhuti,
「凡所有相， 皆是虛妄。
'FAN SUO YOU XIANG, JIE SHI XU WANG.
'All forms and appearances are unreal and illusory.
若見諸相非相， 即見如來。」
RUO JIAN ZHU XIANG FEI XIANG, JI JIAN RU LAI.'
If you perceive all forms and appearances as such,
you then see the Tathagata.'
須菩提白佛言：
XU PU TI BAI FO YAN,
Subhuti asked the Buddha,
「世尊！ 頗有眾生
'SHI ZUN! PO YOU ZHONG SHENG
'World Honoured One! There are quite a number of beings
得聞如是言說章句， 生實信不？」
DE WEN RU SHI YAN SHUO ZHANG JU, SHENG SHI XIN BU?'
who get to hear these words and sayings,
will they truly believe in them? '
佛告須菩提：
FO GAO XU PU TI,
The Buddha told Subhuti,
「莫作是說。
'MO ZUO SHI SHUO.
'Do not say so.
如來滅後， 後五百歲， 有持戒修福者，
RU LAI MIE HOU, HOU WU BAI SUI, YOU CHI JIE XIU FU ZHE,
In the latter 500 years after the passing of the Tathagata
there will be those observing the precepts and cultivating virtues
於此章句能生信心， 以此為實。
YU CI ZHANG JU NENG SHENG XIN XIN, YI CI WEI SHI.
who have faith in these words
and sayings and believe them to be true.
當知是人
DANG ZHI SHI REN
You must know that
these people have sown the seeds of goodness
不於一佛、二佛、三、四、五佛
BU YU YI FO, ER FO, SAN, SI, WU FO
not just with one Buddha, two Buddhas,
three, four, and five Buddhas,
而種善根，
ER ZHONG SHAN GEN,
but with
已於無量千萬佛所種諸善根，
YI YU WU LIANG QIAN WAN FO SUO ZHONG ZHU SHAN GEN,
innumerable millions of Buddhas
聞是章句， 乃至一念生淨信者。
WEN SHI ZHANG JU, NAI ZHI YI NIAN SHENG JING XIN ZHE.
and on hearing these words
and sayings will have an immediate surge of pure faith.
須菩提！
XU PU TI!
Subhuti!
如來悉知悉見，
RU LAI XI ZHI XI JIAN,
The Tathagata is all-knowing and all-seeing,
是諸眾生得如是無量福德。
SHI ZHU ZHONG SHENG DE RU SHI WU LIANG FU DE.
These beings will gain
such immeasurable blessedness and virtues.
何以故？
HE YI GU?
Why is that?
是諸眾生，
SHI ZHU ZHONG SHENG,
These beings
無復我相、人相、眾生相、
WU FU WO XIANG, REN XIANG, ZHONG SHENG XIANG,
are no longer attached to the notions of oneself, others, all beings
壽者相； 無法相， 亦無非法相。
SHOU ZHE XIANG; WU FA XIANG, YI WU FEI FA XIANG.
and their continuing existence; and are
devoid of dharma forms and non dharma forms.
何以故？
HE YI GU?
Why is that?
是諸眾生，
SHI ZHU ZHONG SHENG,
These beings,
若心取相， 則為著我、人、
RUO XIN QU XIANG, ZE WEI ZHUO WO, REN,
if they cling to any external form,
they adhere to the notions of oneself, others,
眾生、壽者。
ZHONG SHENG, SHOU ZHE.
all beings, and their continuing existence.
若取法相， 即著我、人、
RUO QU FA XIANG, JI ZHUO WO, REN,
If they cling to any dharma form,
they still adhere to the notions of oneself, others,
眾生、壽者。
ZHONG SHENG, SHOU ZHE.
all beings, and their continuing existence.
何以故？
HE YI GU?
Why is that?
若取非法相， 即著我、人、
RUO QU FEI FA XIANG, JI ZHUO WO, REN,
If they cling to any non dharma form,
they also adhere to the notions of oneself, others,
眾生、壽者，
ZHONG SHENG, SHOU ZHE,
all beings and their continuing existence.
是故不應取法， 不應取非法。
SHI GU BU YING QU FA, BU YING QU FEI FA.
Therefore, they should not cling to any dharma
as well as non-dharma.
以是義故， 如來常說：
YI SHI YI GU, RU LAI CHANG SHUO,
Hence, the Tathagata always says,
『汝等比丘， 知我說法， 如筏喻者，
"RU DENG BI QIU, ZHI WO SHUO FA, RU FA YU ZHE,
"You Bhiksus should know that my teachings are likened to rafts,
法尚應捨， 何況非法。』
FA SHANG YING SHE, HE KUANG FEI FA."
where true and correct Dharmas are to be relinquished,
it would be even more so for incorrect Dharmas."
須菩提！ 於意云何？
XU PU TI! YU YI YUN HE?
Subhuti! What do you think?
如來得阿耨多羅三藐三菩提耶？
RU LAI DE A NOU DUO LUO SAN MIAO SAN PU TI YE?
Has the Tathagata attained to Annuttara Samyaksambodhi?
如來有所說法耶？ 」
RU LAI YOU SUO SHUO FA YE? '
Has the Tathagata discoursed on the Dharma? '
須菩提言：
XU PU TI YAN,
Subhuti said,
「如我解佛所說義，
'RU WO JIE FO SUO SHUO YI,
'As I understand the meaning of Buddha's teaching,
無有定法， 名阿耨多羅三藐三菩提，
WU YOU DING FA, MING A NOU DUO LUO SAN MIAO SAN PU TI,
there is no set Dharma called Annuttara Samyaksambodhi,
亦無有定法， 如來可說。
YI WU YOU DING FA, RU LAI KE SHUO.
and also no set Dharma that the Tathagata can speak of.
何以故？ 如來所說法，
HE YI GU? RU LAI SUO SHUO FA,
Why is that? All Dharmas spoken of by the Tathagata are
皆不可取、不可說、非法、非非法。
JIE BU KE QU, BU KE SHUO, FEI FA, FEI FEI FA.
not to be taken, conveyed by word of mouth,
neither Dharma nor non-Dharma.
所以者何？
SUO YI ZHE HE?
Why is that?
一切賢聖， 皆以無為法而有差別。」
YI QIE XIAN SHENG, JIE YI WU WEI FA ER YOU CHA BIE.'
All saints and sages are differentiated by
their unconditioned Dharma. '
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
若人滿三千大千世界七寶以用布施，
RUO REN MAN SAN QIAN DA QIAN SHI JIE QI BAO YI YONG BU SHI,
If someone practices Dana by giving away
all the seven treasures that fill up the great chiliocosm,
是人所得福德， 寧為多不？ 」
SHI REN SUO DE FU DE, NING WEI DUO BU?'
does that someone gain a lot of blessedness and virtues? '
須菩提言：
XU PU TI YAN,
Subhuti said,
「甚多， 世尊！ 何以故？
'SHEN DUO, SHI ZUN! HE YI GU?
'Very much so, World Honoured One! Why is that?
是福德， 即非福德性，
SHI FU DE, JI FEI FU DE XING,
The said blessedness and virtue relate to their form
and not their nature,
是故， 如來說福德多。」
SHI GU, RU LAI SHUO FU DE DUO.'
Therefore, the Tathagata said there's a lot of
blessedness and virtue. '
「若復有人，
'RUO FU YOU REN,
'If there is another person
於此經中， 受持乃至四句偈等、
YU CI JING ZHONG, SHOU CHI NAI ZHI SI JU JI DENG,
who holds on to just a four-line gatha in this Sutra
為他人說， 其福勝彼。
WEI TA REN SHUO, QI FU SHENG BI.
and explains such to others,
his blessedness and virtue far exceed the aforementioned.
何以故？
HE YI GU?
Why is that?
須菩提！
XU PU TI!
Subhuti!
一切諸佛
YI QIE ZHU FO
All Buddhas
及諸佛阿耨多羅三藐三菩提法，
JI ZHU FO OR NOU DUO LUO SAN MIAO SAN PU TI FA,
and their ways of attaining Annuttara Samyaksambodhi
皆從此經出。
JIE CONG CI JING CHU.
emanate from this Sutra.
須菩提！ 所謂佛法者， 即非佛法。」
XU PU TI! SUO WEI FO FA ZHE, JI FEI FO FA.'
Subhuti! The so-called Buddhadharma is not Buddhadharma. '
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
須陀洹能作是念：
XU TUO HUAN NENG ZUO SHI NIAN,
Can a srota-apanna conceive the idea,
『我得須陀洹果』不？ 」
"WO DE XU TUO HUAN GUO" BU?'
"Will I achieve srota-apanna-phala or not? "
須菩提言： 「不也， 世尊！
XU PU TI YAN, ' BU YE, SHI ZUN!
Subhuti said, 'No, World Honoured One!
何以故？
HE YI GU?
Why is that?
須陀洹名為入流， 而無所入，
XU TUO HUAN MING WEI RU LIU, ER WU SUO RU,
Srota-apanna is named a stream entrant,
yet he enters into nowhere,
不入色聲香味觸法， 是名須陀洹。」
BU RU SE SHENG XIANG WEI CHU FA, SHI MING XU TUO HUAN.'
not in sight, sound, smell, taste, touch and dharma,
therefore he is named srota-apanna.'
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
斯陀含能作是念：
SI TUO HAN NENG ZUO SHI NIAN,
Can a sakradagami conceive this idea,
『我得斯陀含果』不？」
"WO DE SI TUO HAN GUO" BU?'
"Will I achieve sakradagami-phala or not?"
須菩提言： 「不也， 世尊！
XU PU TI YAN,' BU YE, SHI ZUN!
Subhuti said, 'No, World Honoured One!
何以故？
HE YI GU?
Why is that?
斯陀含名一往來， 而實無往來，
SI TUO HAN MING YI WANG LAI, ER SHI WU WANG LAI,
Sakradagami is called a once-returner
whereas there is no coming and going,
是名斯陀含。」
SHI MING SI TUO HAN.'
thus he is called a sakradagami.'
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
阿那含能作是念：
A NA HAN NENG ZUO SHI NIAN,
Can a anagami conceive this idea,
『我得阿那含果』不？ 」
"WO DE A NA HAN GUO" BU? '
"Will I achieve anagami-phala or not?"
須菩提言： 「不也， 世尊！
XU PU TI YAN, 'BU YE, SHI ZUN!
Subhuti said, 'No, World Honoured One.
何以故？
HE YI GU?
Why is that?
阿那含名為不來， 而實無不來，
A NA HAN MING WEI BU LAI, ER SHI WU BU LAI,
Anagami is called a never-returner
whereas there is actually no uncoming.
是故名阿那含。」
SHI GU MING A NA HAN.'
Hence he is called an anagami.'
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
阿羅漢能作是念：
A LUO HAN NENG ZUO SHI NIAN,
Can an arhat 9 conceive this idea,
『我得阿羅漢道』不？」
"WO DE A LUO HAN DAO" BU?'
"Will I achieve arhat-phala or not?"
須菩提言： 「不也， 世尊！
XU PU TI YAN, 'BU YE, SHI ZUN!
Subhuti said, 'No, World Honoured One!
何以故？
HE YI GU?
Why is that?
實無有法名阿羅漢。
SHI WU YOU FA MING A LUO HAN.
There is actually no name given as arhat.
世尊！
SHI ZUN!
World Honoured One!
若阿羅漢作是念：『我得阿羅漢道』，
RUO A LUO HAN ZUO SHI NIAN, "WO DE A LUO HAN DAO",
If an arhat conceives the idea, "I will achieve arhatship."
即為著我、人、眾生、壽者。
JI WEI ZHUO WO, REN, ZHONG SHENG, SHOU ZHE.
he is attached to the notions of oneself,
others, all beings, and their continuing existence.
世尊！
SHI ZUN!
World Honoured One!
佛說我得無諍三昧， 人中最為第一，
FO SHUO WO DE WU ZHENG SAN MEI, REN ZHONG ZUI WEI DI YI,
The Buddha said that I have gained the Samadhi of no strife,
being the number one in the humankind
是第一離欲阿羅漢。
SHI DI YI LI YU A LUO HAN.
and the number one of arhats free from the passions.
我不作是念：『我是離欲阿羅漢。』
WO BU ZUO SHI NIAN," WO SHI LI YU A LUO HAN."
I do not have this idea, "I am the arhat free from the passions."
世尊！ 我若作是念：『我得阿羅漢道。』
SHI ZUN! WO RUO ZUO SHI NIAN," WO DE A LUO HAN DAO."
World Honoured One! If I think thus,"I have attained to arhatship."
世尊則不說須菩提是樂阿蘭那行者。
SHI ZUN ZE BU SHUO XU PU TI SHI LE A LAN NA XING ZHE.
The World Honoured One would not say that
Subhuti likes the practice of aranya.
以須菩提實無所行，
YI XU PU TI SHI WU SUO XING,
because Subhuti did no such practice
而名須菩提是樂阿蘭那行。」
ER MING XU PU TI SHI LE A LAN NA XING.'
and is called Subhuti who likes the practice of aranya.
佛告須菩提：
FO GAO XU PU TI,
The Buddha told Subhuti,
「於意云何？
'YU YI YUN HE?
'What do you think?
如來昔在然燈佛所， 於法有所得不？」
RU LAI XI ZAI RAN DENG FO SUO, YU FA YOU SUO DE BU?'
Has the Tathagata acquired any Dharma
from Dipamkara Buddha in the remote past? '
「世尊！
'SHI ZUN!
'World Honoured One!
如來在然燈佛所， 於法實無所得。」
RU LAI ZAI RAN DENG FO ZAI, YU FA SHI WU SUO DE.'
The Tathagata has not acquired any Dharma
from Dipamkara Buddha.'
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
菩薩莊嚴佛土不？ 」
PU SA ZHUANG YAN FO TU BU?'
Would Bodhisattvas dedicate their merits
and virtues to adorn Buddha-lands? '
「不也， 世尊！
'BU YE, SHI ZUN!
'No, World Honoured One!
何以故？
HE YI GU?
Why is that?
莊嚴佛土者，
ZHUANG YAN FO TU ZHE,
The adornment of Buddha-lands
即非莊嚴， 是名莊嚴。」
JI FEI ZHUANG YAN, SHI MING ZHUANG YAN.'
is not adornment, but is called adornment.'
「是故， 須菩提！
'SHI GU, XU PU TI!
'Therefore, Subhuti!
諸菩薩摩訶薩應如是生清淨心，
ZHU PU SA MO HE SA YING RU SHI SHENG QING JING XIN,
All Bodhisattva Mahasattvas should develop a clean and pure mind
as such
不應住色生心，
BU YING ZHU SE SHENG XIN,
and should not develop a mind by dwelling on sight,
不應住聲香味觸法生心，
BU YING ZHU SHENG XIANG WEI CHU FA SHENG XIN,
sound, smell, taste, touch, and dharma,
應無所住而生其心。
YING WU SUO ZHU ER SHENG QI XIN.
they should develop their minds without dwelling on anything.
須菩提！
XU PU TI!
Subhuti!
譬如有人， 身如須彌山王，
PI RU YOU REN, SHEN RU XU MI SHAN WANG,
If there is someone whose body is like that of Mount Sumeru,
於意云何？ 是身為大不？ 」
YU YI YUN HE? SHI SHEN WEI DA BU?'
to your mind, is his body huge or not? '
須菩提言：
XU PU TI YAN,
Subhuti said,
「甚大， 世尊！
'SHEN DA, SHI ZUN!
'Very huge, World Honoured One!
何以故？
HE YI GU?
Why is that?
佛說， 非身， 是名大身。」
FO SHUO, FEI SHEN, SHI MING DA SHAN.'
The Buddha said it was not the body,
hence is called a huge body. '
「須菩提！
'XU PU TI!
'Subhuti!
如恆河中所有沙數， 如是沙等恆河，
RU HENG HE ZHONG SUO YOU SHA SHU, RU SHI SHA DENG HENG HE,
In the Ganges River,
if all the sand grains
turn to become the same number of Ganges Rivers,
於意云何？ 是諸恆河沙， 寧為多不？」
YU YI YUN HE? SHI ZHU HENG HE SHA, NING WEI DUO BU? '
would you consider these sand grains of the Ganges Rivers
to be numerous? '
須菩提言：
XU PU TI YAN,
Subhuti said,
「甚多， 世尊！
'SHEN DUO, SHI ZUN!
'Numerous, World Honoured One!
但諸恆河尚多無數， 何況其沙。」
DAN ZHU HENG HE SHANG DUO WU SHU, HE KUANG QI SHA.'
But these Ganges Rivers are numerous beyond count,
even more so their sand grains.'
「須菩提！ 我今實言告汝，
'XU PU TI! WO JIN SHI YAN GAO RU,
'Subhuti! I now tell you the truth.
若有善男子、善女人
RUO YOU SHAN NAN ZI, SHAN NU REN
If there are good men and good women who practice Dana
以七寶滿爾所恆河沙數三千大千世界
YI QI BAO MAN ER SUO HENG HE SHA SHU SAN QIAN DA QIAN SHI JIE
by giving away seven treasures that fill up the great Chiliocosm
as numerous as the sands of your Ganges Rivers,
以用布施， 得福多不？ 」
YI YONG BU SHI,DE FU DUO BU?'
would they acquire much merit? '
須菩提言：
XU PU TI YAN,
Subhuti said,
「甚多， 世尊！ 」
'SHEN DUO, SHI ZUN! '
'Very much, World Honoured One!'
佛告須菩提：
FO GAO XU PU TI,
The Buddha told Subhuti,
「若善男子、善女人
'RUO SHAN NAN ZI, SHAN NU REN
'If good men and good women
於此經中， 乃至受持四句偈等、
YU CI JING ZHONG, NAI ZHI SHOU CHI SI JU JI DENG,
follow the teachings in this Sutra
by holding on to a four-line gatha
為他人說， 而此福德， 勝前福德。」
WEI TA REN SHUO, ER CI FU DE, SHENG QIAN FU DE.'
and explaining it to others,
their merits and blessedness exceed those of the aforementioned.
「復次， 須菩提！
'FU CI, XU PU TI!
'Furthermore, Subhuti!
隨說是經， 乃至四句偈等，
SUI SHUO SHI JING, NAI ZHI SI JU JI DENG,
Whenever and wherever this Sutra is discoursed,
even for as little as a four-line gatha,
當知此處， 一切世間、天、人、
DANG ZHI CI CHU, YI QIE SHI JIAN, TIAN, REN,
you must know that the place is revered by all the world,
devas, humans,
阿修羅， 皆應供養， 如佛塔廟，
A XIU LUO, JIE YING GONG YANG, RU FO TA MIAO,
asuras who should pay homage to it
as the Buddha's stupa and temple,
何況有人盡能受持讀誦。
HE KUANG YOU REN JIN NENG SHOU CHI DU SONG.
it is more so if there is someone who can hold on to,
read and intone the Sutra.
須菩提！
XU PU TI!
Subhuti!
當知是人成就最上第一希有之法。
DANG ZHI SHI REN CHENG JIU ZUI SHANG DI YI XI YOU ZHI FA.
You must know that this person has accomplished
the uppermost and very rare Dharma.
若是經典所在之處，
RUO SHI JING DIAN SUO ZAI ZHI CHU,
Where there are Sutras,
則為有佛， 若尊重弟子。」
ZE WEI YOU FO, RUO ZUN ZHOHG DI ZI.'
there dwells the Buddha, and disciples should pay due respects.'
爾時，
ER SHI,
At this juncture,
須菩提白佛言：
XU PU TI BAI FO YAN,
Subhuti asked the Buddha,
「世尊！
'SHI ZUN!
'World Honoured One!
當何名此經， 我等云何奉持？」
DANG HE MING CI JING, WO DENG YUN HE FENG CHI?'
how should we name this Sutra,
and how should we put it to practice? '
佛告須菩提：
FO GAO XU PU TI,
The Buddha told Subhuti:
「是經名為《金剛般若波羅蜜》，
'SHI JING MING WEI "JIN GANG BO YE BO LUO MI",
'This Sutra is named "Vajra -prajna -paramita"
以是名字， 汝當奉持。
YI SHI MING ZI,RU DANG FENG CHI.
by which name you should revere and put to practice.
所以者何？
SUO YI ZHE HE?
Why?
須菩提！
XU PU TI!
Subhuti!
佛說般若波羅蜜， 即非般若波羅蜜。
FO SHUO BO YE BO LUO MI, JI FEI BO YE BO LUO MI,
When Buddha said it's prajna-paramita, it is not prajna-paramita.
須菩提！ 於意云何？
XU PU TI! YU YI YUN HE?
Subhuti! What do you think?
如來有所說法不？ 」
RU LAI YOU SUO SHUO FA BU?'
Has the Tathagata expounded on the Dharma?'
須菩提白佛言：
XU PU TI BAI FO YAN,
Subhuti replied,
「世尊！ 如來無所說。」
'SHI ZUN! RU LAI WU SUO SHUO.'
'World Honoured One! The Tathagata has said nothing.'
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
三千大千世界所有微塵， 是為多不？」
SAN QIAN DA QIAN SHI JIE SUO YOU WEI CHEN, SHI WEI DUO BU?'
Are all the minute particles of dust in the great chiliocosm
a great number hard to enumerate? '
須菩提言：
XU PU TI YAN,
Subhuti replied,
「甚多， 世尊！ 」
'SHEN DUO, SHI ZUN!'
'Very much so, World Honoured One!'
「須菩提！
'XU PU TI!
'Subhuti!
諸微塵， 如來說非微塵， 是名微塵。
ZHU WEI CHEN, RU LAI SHUO FEI WEI CHEN, SHI MING WEI CHEN.
Of the minute particles of dust,
the Tathagata says they are not minute particles of dust
but called minute particles of dust.
如來說， 世界， 非世界， 是名世界。
RU LAI SHUO, SHI JIE, FEI SHI JIE, SHI MING SHI JIE.
The Tathagata refers to worlds as not worlds but called worlds.
須菩提！ 於意云何？
XU PU TI! YU YI YUN HE?
Subhuti! What do you think?
可以三十二相見如來不？ 」
KE YI SAN SHI ER XIANG JIAN RU LAI BU?'
Can you perceive the Tathagata by his 32 physical marks? '
「不也， 世尊！
'BU YE, SHI ZUN!
'No, World Honoured One!
不可以三十二相得見如來。
BU KE YI SAN SHI ER XIANG DE JIAN RU LAI.
You cannot perceive the Tathagata by his 32 physical marks.
何以故？
HE YI GU?
Why is that?
如來說， 三十二相， 即是非相，
RU LAI SHUO, SAN SHI ER XIANG, JI SHI FEI XIANG,
The Tathagata mentions that
the 32 physical marks are not identifying forms
是名三十二相。」
SHI MING SAN SHI ER XIANG.'
but called 32 physical marks.'
「須菩提！
'XU PU TI!
'Subhuti!
若有善男子、善女人
RUO YOU SHAN NAN ZI, SHAN NU REN
If there are good men and good women
以恆河沙等身命布施；
YI HENG HE SHA DENG SHEN MING BU SHI;
who practice Dana by sacrificing their lives
as numerous as the sands of the Ganges River,
若復有人，
RUO FU YOU REN,
and if there are others
於此經中， 乃至受持四句偈等、
YU CI JING ZHONG, NAI ZHI SHOU CHI SI JU JI DENG,
who hold on to a four-line gatha in this Sutra,
為他人說， 其福甚多。」
WEI TA REN SHUO, QI FU SHEN DUO.'
and expound it to others, their blessedness are numerous indeed.'
爾時，
ER SHI,
At this juncture,
須菩提聞說是經，
XU PU TI WEN SHUO SHI JING,
Subhuti who has heard this Sutra,
深解義趣， 涕淚悲泣而白佛言：
SHEN JIE YI QU, TI LEI BEI QI ER BAI FO YAN,
and deeply understood its meaning,
burst into tears and sobbingly said to the Buddha,
「希有， 世尊！
'XI YOU, SHI ZUN!
'Very rare, World Honoured One!
佛說如是甚深經典，
FO SHUO RU SHI SHEN SHEN JING DIAN,
The Buddha discoursed on such a profound Sutra
我從昔來所得慧眼，
WO CONG XI LAI SUO DE HUI YAN,
which I have not heard before in the past
未曾得聞如是之經。
WEI ZENG DE WEN RU SHI ZHI JING.
since I acquired the eye of wisdom.
世尊！
SHI ZUN!
World Honoured One!
若復有人得聞是經，
RUO FU YOU REN DE WEN SHI JING,
If there is anyone who hears this Sutra,
信心清淨， 則生實相，
XIN XIN QING JING, ZE SHENG SHI XIANG,
develops a pure faith and mind leading to absolute Reality,
當知是人成就第一希有功德。
DANG ZHI SHI REN CHENG JIU DI YI XI YOU GONG DE.
you must know that
this person has accomplished superlative and rare merits.
世尊！
SHI ZUN!
World Honoured One!
是實相者， 則是非相，
SHI SHI XIANG ZHE, ZE SHI FEI XIANG,
This absolute Reality has no relative form
是故， 如來說名實相。
SHI GU, RU LAI SHUO MING SHI XIANG.
and hence the Tathagata calls it absolute Reality.
世尊！
SHI ZUN!
World Honoured One!
我今得聞如是經典，
WO JIN DE WEN RU SHI JING DIAN,
Now that I have heard this Sutra
信解受持， 不足為難，
XIN JIE SHOU CHI, BU ZU WEI NAN,
it is not difficult to believe, understand and hold on to it.
若當來世， 後五百歲，
RUO DANG LAI SHI, HOU WU BAI SUI,
If in the latter five hundred years after my passing,
其有眾生， 得聞是經， 信解受持，
QI YOU ZHOUG SHENG, DE WEN SHI JING, XIN JIE SHOU CHI,
sentient beings who get to hear this Sutra,
believe, understand and hold on to it,
是人則為第一希有。
SHI REN ZE WEI DI YI XI YOU.
this person is the most rare indeed.
何以故？
HE YI GU?
Why is that so?
此人無我相、無人相、
CI REN WU WO XIANG, WU REN XIANG,
This person has no notions of oneself, others,
無眾生相、無壽者相。
WU ZHONG SHENG XIANG, WU SHOU ZHE XIANG.
all beings and their continuing existence.
所以者何？
SUO YI ZHE HE?
Why is that?
我相即是非相， 人相、眾生相、
WO XIANG JI SHI FEI XIANG, REN XIANG, ZHONG SHENG XIANG,
The form of oneself is unrealistic
and so are the forms of others, all beings,
壽者相， 即是非相。
SHOU ZHE XIANG, JI SHI FEI XIANG.
and their continuing existence.
何以故？
HE YI GU?
Why is that?
離一切諸相， 則名諸佛。」
LI YI QIE ZHU XIANG, ZE MING ZHU FO.'
By departing from each
and every form they are then called the Buddhas.'
佛告須菩提：
FO GAO XU PU TI,
The Buddha told Subhuti,
「如是， 如是！
'RU SHI, RU SHI!
'Such is the case!
若復有人得聞是經，
RUO FU YOU REN DE WEN SHI JING,
If there is anyone who gets to hear this Sutra,
不驚、不怖、不畏，
BU JING, BU BU, BU WEI,
but is not frightened, scared, and fearful,
當知是人甚為希有。
DANG ZHI SHI REN SHEN WEI XI YOU.
you must know that this person is very rare indeed.
何以故？
HE YI GU?
Why is that?
須菩提！
XU PU TI!
Subhuti!
如來說， 第一波羅蜜，
RU LAI SHUO, DI YI BO LUO MI,
When the Tathagata mentions the first paramita,
非第一波羅蜜， 是名第一波羅蜜。
FEI DI YI BO LUO MI, SHI MING DI YI BO LUO MI.
it is not the first paramita but called the first paramita.
須菩提！
XU PU TI!
Subhuti!
忍辱波羅蜜，
REN RU BO LUO MI,
When the Tathagata mentions the Ksanti paramita,
如來說， 非忍辱波羅蜜，
RU LAI SHUO, FEI REN RU BO LUO MI,
it is not Ksanti paramita,
是名忍辱波羅蜜。
SHI MING REN RU BO LUO MI.
but called Ksanti paramita.
何以故？
HE YI GU?
Why is that?
須菩提！ 如我昔為歌利王割截身體，
XU PU TI! RU WO XI WEI GE LI WANG GE JIE SHEN TI,
Subhuti! When in the past,
my body was mutilated by King Kaliraja,
我於爾時， 無我相、無人相、
WO YU ER SHI, WU WO XIANG, WU REN XIANG,
I did not then have notions of oneself, others,
無眾生相、無壽者相。
WU ZHONG SHENG XIANG, WU SHOU ZHE XIANG.
all beings, and their continuing existence.
何以故？
HE YI GU?
Why is that?
我於往昔節節支解時，
WO YU WANG XI JIE JIE ZHI JIE SHI,
Because in the past when my body was cut up into pieces,
若有我相、人相、
RUO YOU WO XIANG, REN XIANG,
if I had notions of oneself, others,
眾生相、壽者相， 應生瞋恨。
ZHONG SHENG XIANG, SHOU ZHE XIANG, YING SHENG CHEN HEN.
all beings and their continuing existence,
I would have borne intense anger and hatred.
須菩提！
XU PU TI!
Subhuti!
又念過去， 於五百世作忍辱仙人，
YOU NIAN GUO QU, YU WU BAI SHI ZUO REN RU XIAN REN,
I recalled that in the past about 500 life times ago
I was a Ksantyrsi
於爾所世， 無我相、無人相、
YU ER SUO SHI, WU WO XIANG, WU REN XIANG,
and during that life-time,
I had no discriminatory notions of oneself, others,
無眾生相、無壽者相。
WU ZHONG SHENG XIANG, WU SHOU ZHE XIANG.
all beings and their continuing existence.
是故， 須菩提！
SHI GU, XU PU TI!
Therefore, Subhuti!
菩薩應離一切相，
PU SA YING LI YI QIE XIANG,
Bodhisattvas should depart from attachment to all kinds of forms
發阿耨多羅三藐三菩提心。
FA OR NOU DUO LUO SAN MIAO SAN PU TI XIN.
and develop a mind for Annuttara Samyaksambodhi.
不應住色生心，
BU YING ZHU SE SHENG XIN,
They should not develop a mind abiding in sight,
不應住聲香味觸法生心，
BU YING ZHU SHENG XIANG WEI CHU FA SHENG XIN,
sound, smell, taste, touch, and dharma,
應生無所住心。
YING SHENG WU SUO ZHU XIN.
but rather develop a mind not abiding in anything.
若心有住， 即為非住，
RUO XIN YOU ZHU, JI WEI FEI ZHU,
If the mind abides in anything, it should not be so.
是故， 佛說，
SHI GU, FO SHUO,
Therefore, the Buddha says that
菩薩心， 不應住色布施。
PU SA XIN, BU YING ZHU SE BU SHI.
Bodhisattvas' minds should not practice Dana abiding in forms.
須菩提！
XU PU TI!
Subhuti!
菩薩為利益一切眾生故，
PU SA WEI LI YI YI QIE ZHONG SHENG GU,
Bodhisattvas, for the sake of benefiting all beings,
應如是布施。
YING RU SHI BU SHI.
should so practice Dana.
如來說，
RU LAI SHUO,
The Tathagata says that
一切諸相， 即是非相。
YI QIE ZHU XIANG, JI SHI FEI XIANG.
all kinds of forms are neither forms,
又說， 一切眾生， 即非眾生。
YOU SHUO, YI QIE ZHONG SHENG, JI FEI ZHONG SHENG.
and also that all types of beings are neither beings.
須菩提！
XU PU TI!
Subhuti!
如來是真語者、實語者、如語者、
RU LAI SHI ZHEN YU ZHE, SHI YU ZHE, RU YU ZHE,
the Tathagata is the truth speaker, the honest speaker,
the real suchness speaker,
不誑語者、不異語者。
BU KUANG YU ZHE, BU YI YU ZHE.
the speaker of no lies, the speaker of no contradictions.
須菩提！
XU PU TI!
Subhuti!
如來所得法， 此法無實無虛。
RU LAI SUO DE FA, CI FA WU SHI WU XU.
The dharmas acquired by the Tathagata are neither real nor false.
須菩提！
XU PU TI!
Subhuti!
若菩薩心住於法而行布施，
RUO PU SA XIN ZHU YU FA ER XING BU SHI,
If Bodhisattvas' minds abide in any dharma while practicing Dana,
如人入闇， 即無所見。
RU REN RU AN, JI WU SUO JIAN.
it is like a person entering the darkness and not seeing anything.
若菩薩心， 不住法而行布施，
RUO PU SA XIN, BU ZHU FA ER XING BU SHI,
If Bodhisattvas' minds practise Dana without abiding in any dharma,
如人有目， 日光明照， 見種種色。
RU REN YOU MU, RI GUANG MING ZHAO, JIAN ZHONG ZHONG SE.
it is like a person with eyes
who can see all kinds of colours brightly lit by the sunshine.
須菩提！
XU PU TI!
Subhuti!
當來之世， 若有善男子、善女人
DANG LAI ZHI SHI, RUO YOU SHAN NAN ZI, SHAN NU REN
in the forthcoming era, if there are good men and good women
能於此經受持讀誦，
NENG YU CI JING SHOU CHI DU SONG,
who can read and intone,
understand and practice according to this Sutra,
即為如來以佛智慧，
JI WEI RU LAI YI FO ZHI HUI,
they are thoroughly known and seen
悉知是人， 悉見是人，
XI ZHI SHI REN, XI JIAN SHI REN,
by the Tathagata with Buddha's wisdom
皆得成就無量無邊功德。」
JIE DE CHENG JIU WU LIANG WU BIAN GONG DE.'
to have accomplished boundless merits.'
「須菩提！ 若有善男子、善女人
'XU PU TI! RUO YOU SHAN NAN ZI, SHAN NU REN
'Subhuti! If there are good men and good women
初日分以恆河沙等身布施，
CHU RI FEN YI HENG HE SHA DENG SHEN BU SHI,
who sacrifice their lives like
the sands of the Ganges River in the morning,
中日分復以恆河沙等身布施，
ZHONG RI FEN FU YI HENG HE SHA DENG SHEN BU SHI,
and again sacrifice their lives like
the sands of the Ganges River at mid-day,
後日分亦以恆河沙等身布施，
HOU RI FEN YI YI HENG HE SHA DENG SHEN BU SHI,
and further sacrifice their lives
like the sands of the Ganges River in the afternoon,
如是無量百千萬億劫以身布施；
RU SHI WU LIANG BAI QIAN WAN YI JIE YI SHEN BU SHI;
over countless trillions of kalpas;
若復有人，
RUO FU YOU REN,
if there is again someone
聞此經典， 信心不逆， 其福勝彼；
WEN CI JING DIAN, XIN XIN BU NI, QI FU SHENG BI;
who has heard this Sutra with complete faith,
his blessedness exceeds the former,
何況書寫、受持、讀誦、為人解說。
HE KUANG SHU XIE, SHOU CHI, DU SONG, WEI REN JIE SHUO.
let alone those who copy the Sutra in writing, read and intone,
understand and practise as well as preach it to others.
須菩提！ 以要言之，
XU PU TI! YI YAO YAN ZHI,
Subhuti! In a nutshell,
是經有
SHI JING YOU
this Sutra has
不可思議、不可稱量、無邊功德。
BU KE SI YI, BU KE CHENG LIANG, WU BIAN GONG DE.
inconceivable, immeasurable, and boundless merits,
如來為發大乘者說，
RU LAI WEI FA DA CHENG ZHE SHUO,
intended by the Tathagata for the Mahayanists
為發最上乘者說。
WEI FA ZUI SHANG CHENG ZHE SHUO.
and the uppermost level of practitioners.
若有人能受持、讀誦、廣為人說，
RUO YOU REN NENG SHOU CHI, DU SONG, GUANG WEI REN SHUO,
If there are people who can read and intone,
understand and practice as well as extensively preach
to others this Sutra,
如來悉知是人， 悉見是人，
RU LAI XI ZHI SHI REN, XI JIAN SHI REN,
they are thoroughly known and seen by the Tathagata
皆得成就不可量、不可稱、
JIE DE CHENG JIU BU KE LIANG, BU KE CHENG,
to accomplish immeasurable, indescribable,
無有邊、不可思議功德。
WU YOU BIAN, BU KE SI YI GONG DE.
boundless, and inconceivable merits.
如是人等，
RU SHI REN DENG,
These people can
則為荷擔如來阿耨多羅三藐三菩提。
ZE WEI HE TAN RU LAI OR NOU DUO LUO SAN MIAO SAN PU TI.
shoulder the responsibility of the Tathagata
in attaining Annuttara Samyaksambodhi.
何以故？ 須菩提！
HE YI GU? XU PU TI!
Why is that? Subhuti!
若樂小法者，
RUO LE XIAO FA ZHE,
Those who delight in lesser dharmas
著我見、人見、眾生見、壽者見，
ZHUO WO JIAN, REN JIAN, ZHONG SHENG JIAN, SHOU ZHE JIAN,
have discriminatory notions of oneself, others,
all beings and their continuing existence,
則於此經
ZE YU CI JING
and therefore cannot hear and understand,
不能聽受、讀誦、為人解說。
BU NENG TING SHOU, DU SONG, WEI REN JIE SHUO.
read and intone as well as preach this Sutra to others.
須菩提！
XU PU TI!
Subhuti!
在在處處， 若有此經，
ZAI ZAI CHU CHU, RUO YOU CI JING,
Wherever there is this Sutra,
一切世間、天、人、阿修羅，
YI QIE SHI JIAN, TIAN, REN, A XIU LUO,
it is to be revered by all the world, devas, humans
所應供養；
SUO YING GONG YANG;
and asuras alike,
當知此處， 則為是塔， 皆應恭敬，
DANG ZHI CI CHU, ZE WEI SHI TA, JIE YING GONG JING,
You must know that
the place is a stupa where all beings should revere,
作禮圍繞， 以諸華香而散其處。」
ZUO LI WEI RAO, YI ZHU HUA XIANG ER SAN QI CHU.'
circumambulate to pay their respects
as well as offer flowers and incense around this place in worship.'
「復次， 須菩提！
'FU CI, XU PU TI!
'Furthermore, Subhuti!
善男子、善女人， 受持、讀誦此經，
SHAN NAN ZI, SHAN NU REN, SHOU CHI, DU SONG CI JING,
Good men and good women who read and intone,
understand and practice this Sutra,
若為人輕賤，
RUO WEI REN QING JIAN,
if they are humiliated and insulted by others,
是人先世罪業， 應墮惡道，
SHI REN XIAN SHI ZUI YE, YING DUO E DAO,
they are destined for the evil realm by virtue
of their past sinful karma,
以今世人輕賤故，
YI JIN SHI REN QING JIAN GU,
now that they are humiliated and insulted by others
in ther present life,
先世罪業， 即為消滅，
XIAN SHI ZUI YE, JI WEI XIAO MIE,
their sinful karma of previous lives will instantly be destroyed
當得阿耨多羅三藐三菩提。
DANG DE OR NOU DUO LUO SAN MIAO SAN PU TI.
and they will attain Annuttara Samyaksambodhi.
須菩提！
XU PU TI!
Subhuti!
我念過去無量阿僧祇劫，
WO NIAN GUO QU WU LIANG A SENG QI JIE,
I recall that over innumerable asankhya kalpas ago,
於然燈佛前，
YU RAN DENG FO QIAN,
before the time of Dipamkara Buddha,
得值八百四千萬億那由他諸佛，
DE ZHI BA BAI SI QIAN WAN YI NA YOU TA ZHU FO,
I met eight hundred and four trillion Buddhas
悉皆供養承事， 無空過者。
XI JIE GONG YANG CHENG SHI,WU KONG GUO ZHE.
whom I served and paid homage to without any let-up.
若復有人於後末世，
RUO FU YOU REN YU HOU MO SHI,
If there are people who in the late Dharma-ending age
能受持、讀誦此經， 所得功德，
NENG SHOU CHI, DU SONG CI JING, SUO DE GONG DE,
can read and intone, understand and practice this Sutra,
the merits so gained
於我所供養諸佛功德， 百分不及一，
YU WO SUO GONG YANG ZHU FO GONG DE, BAN FEN BU JI YI,
far exceed the merits I gained in serving
and offering to all the Buddhas
千萬億分， 乃至算數譬喻所不能及。
QIAN WAN YI FEN, NAI ZHI SUAN SHU PI YU SUO BU NENG JI.
to the extent of less than one out of a hundred thousand
or million times, even beyond any comparison and calculation.
須菩提！
XU PU TI!
Subhuti!
若善男子、善女人
RUO SHAN NAN ZI, SHAN NU REN
If good men and good women
於後末世， 有受持、讀誦此經，
YU HOU MO SHI, YOU SHOU CHI, DU SONG CI JING,
who in the late Dharma-ending Age can read and intone,
understand and pracitse this Sutra,
所得功德， 我若具說者，
SUO DE GONG DE, WO RUO JU SHUO ZHE,
the merits so gained, if I state categorically,
或有人聞， 心即狂亂， 狐疑不信。
HUO YOU REN WEN, XIN JI KUANG LUAN, GU YI BU XIN.
will drive those who hear them utterly crazy,
with deep doubts and disbelief.
須菩提！
XU PU TI!
Subhuti!
當知是經義不可思議，
DANG ZHI SHI JING YI BU KE SI YI,
You must realize that the meanings of this Sutra are inconceivable
果報亦不可思議。」
GUO BAO YI BU KE SI YI.'
and so are the rewards thereof. '
爾時， 須菩提白佛言：
ER SHI, XU PU TI BAI FO YAN,
At this juncture, Subhuti asked the Buddha,
「世尊！ 善男子、善女人
'SHI ZUN! SHAN NAN ZI, SHAN NU REN
'World Honoured One, if good men and good women
發阿耨多羅三藐三菩提心，
FA OR NOU DUO LUO SAN MIAO SAN PU TI XIN,
aspire for Annuttara Samyaksambodhi,
云何應住？ 云何降伏其心？ 」
YUN HE YING ZHU?YUN HE JIANG FU QI XIN? '
what should they abide in?
and how to tame and pacify their minds? '
佛告須菩提：
FO GAO XU PU TI,
The Buddha told Subhuti,
「善男子、善女人
'SHAN NAN ZI, SHAN NU REN
'Good men and good women
發阿耨多羅三藐三菩提心者，
FA OR NOU DUO LUO SAN MIAO SAN PU TI XIN ZHE,
who aspire for Annuttara Samyaksambodhi
當生如是心：『我應滅度一切眾生，
DANG SHENG RU SHI XIN,"WO YING MIE DU YI QIE ZHONG SHENG,
should give rise to this thought, "I shall liberate all beings,
滅度一切眾生已，
MIE DU YI QIE ZHONG SHENG YI,
and when they have been liberated,
而無有一眾生實滅度者。』
ER WU YOU YI ZHONG SHENG SHI MIE DU ZHE. "
there is not one single being liberated."
何以故？
HE YI GU?
Why is that?
須菩提！ 若菩薩有我相、人相、
XU PU TI! RUO PU SA YOU WO XIANG, REN XIANG,
Subhuti!
If Bodhisattvas have discriminatory notions of oneself, others,
眾生相、壽者相， 即非菩薩。
ZHONG SHENG XIANG, SHOU ZHE XIANG, JI FEI PU SA.
all beings and their continuing existence,
they are not Bodhisattvas.
所以者何？
SUO YI ZHE HE?
Why is that?
須菩提！
XU PU TI!
Subhuti!
實無有法發阿耨多羅三藐三菩提者。
SHI WU YOU FA FA OR NOU DUO LUO SAN MIAO SAN PU TI ZHE.
There is actually no means
for aspiring for Annuttara Samyaksambodhi.
須菩提！ 於意云何？
XU PU TI! YU YI YUN HE?
Subhuti! What do you think?
如來於然燈佛所，
RU LAI YU RAN DENG FO SUO,
Has the Tathagata, during the times of Dipamkara Buddha,
有法得阿耨多羅三藐三菩提不？ 」
YOU FA DE OR NOU DUO LUO SAN MIAO SAN PU TI BU?'
had any means for attaining Annuttara Samyaksambodhi? '
「不也， 世尊！
'BU YE, SHI ZUN!
'No, World Honoured One!
如我解佛所說義， 佛於然燈佛所，
RU WO JIE FO SUO SHUO YI, FO YU RAN DENG FO SUO,
As I understand the meaning spoken by the Buddha,
during the times of Dipamkara Buddha,
無有法得阿耨多羅三藐三菩提。」
WU YOU FA DE OR NOU DUO LUO SAN MIAO SAN PU TI.'
the Buddha did not have any means
for attaining Annuttara Samyaksambodhi.'
佛言： 「如是， 如是！
FO YAN, 'RU SHI, RU SHI!
The Buddha said, 'Such is the case! Such is the case !
須菩提！
XU PU TI!
Subhuti!
實無有法如來得阿耨多羅三藐三菩提。
SHI WU YOU FA RU LAI DE A NOU DUO LUO SAN MIAO SAN PU TI.
there is actually no means
for the Tathagata to attain Annuttara Samyaksambodhi.
須菩提！
XU PU TI!
Subhuti!
若有法
RUO YOU FA
If there is any means
如來得阿耨多羅三藐三菩提者，
RU LAI DE OR NOU DUO LUO SAN MIAO SAN PU TI ZHE,
for the Tathagata to attain Annuttara Samyaksambodhi,
然燈佛則不與我授記：
RAN DENG FO JI BU YU WO SHOU JI,
Dipamkara Buddha would not foretell,
『汝於來世， 當得作佛， 號釋迦牟尼。』
"RU YU LAI SHI, DANG DE ZUO FO, HAO XI JIA MOU NI."
"In your next life, you will be the Buddha named Sakyamuni."
以實無有法得阿耨多羅三藐三菩提，
YI SHI WU YOU FA DE OR NOU DUO LUO SAN MIAO SAN PU TI,
since there is actually no means
for attaining Annuttara Samyaksambodhi,
是故， 然燈佛與我授記， 作是言：
SHI GU, RAN DENG FO YU WO SHOU JI, ZUO SHI YAN,
therefore Dipamkara Buddha foretold my future and said thus,
『汝於來世， 當得作佛， 號釋迦牟尼。』
"RU YU LAI SHI, DANG DE ZUO FO, HAO XI JIA MOU NI."
"You will in your next life become a Buddha named Sakyamuni."
何以故？
HE YI GU?
Why is that?
如來者， 即諸法如義。
RU LAI ZHE, JI ZHU FA RU YI.
As Tathagata, it means that all dharmas are really thus.
若有人言：
RUO YOU REN YAN,
If someone says,
『如來得阿耨多羅三藐三菩提。』
"RU LAI DE OR NOU DUO LUO SAN MIAO SAN PU TI."
"The Tathagata attains Annuttara Samyaksambodhi."
須菩提！
XU PU TI!
Subhuti!
實無有法佛得阿耨多羅三藐三菩提。
SHI WU YOU FA FO DE OR NOU DUO LUO SAN MIAO SAN PU TI.
There is actually no means
for the Buddha to attain Annuttara Samyaksambodhi.
須菩提！
XU PU TI!
Subhuti!
如來所得阿耨多羅三藐三菩提，
RU LAI SUO DE A NOU DUO LUO SAN MIAO SAN PU TI,
The Annuttara Samyaksambodhi attained by the Tathagata
於是中無實無虛。
YU SHI ZHONG WU SHI WU XU.
is neither real nor false.
是故如來說，
SHI GU RU LAI SHUO,
Therefore, the Tathagata said that
一切法皆是佛法。
YI QIE FA JIE SHI FO FA.
all dharmas are Buddha-dharmas.
須菩提！
XU PU TI!
Subhuti!
所言一切法者， 即非一切法，
SUO YAN YI QIE FA ZHE, JI FEI YI QIE FA,
The so-called all dharmas are not all dharmas
是故名一切法。
SHI GU MING YI QIE FA.
but called all dharmas.
須菩提！
XU PU TI!
Subhuti!
譬如人身長大。」
PI RU REN SHEN ZHANG DA.'
For instance, a person's body grows big and tall.'
須菩提言：
XU PU TI YAN,
Subhuti said,
「世尊！
'SHI ZUN!
'World Honoured One!
如來說， 人身長大， 即為非大身，
RU LAI SHUO, REN SHEN ZHANG DA, JI WEI FEI DA SHEN,
The Tathagata says a person's body grows big and tall,
it is not a big body
是名大身。」
SHI MING DA SHEN. '
but called a big body.'
「須菩提！ 菩薩亦如是。
'XU PU TI! PU SA YI RU SHI.
'Subhuti! So are the Bodhisattvas.
若作是言：
RUO ZUO SHI YAN,
If they said thus,
『我當滅度無量眾生』， 即不名菩薩。
"WO DANG MIE DU WU LIANG ZHONG SHENG", JI BU MING PU SA.
'I shall liberate countless number of beings',
they are not called Bodhisattvas.
何以故？
HE YI GU?
Why is that?
須菩提！ 實無有法名為菩薩。
XU PU TI! SHI WU YOU FA MING WEI PU SA.
Subhuti! There is actually no dharma called Bodhisattva.
是故佛說，
SHI GU FO SHUO,
Hence the Buddha says that
一切法， 無我、無人、
YI QIE FA, WU WO, WU REN,
in all dharmas,
there are no discriminatory notions of oneself, others
無眾生、無壽者。
WU ZHONG SHENG, WU SHOU ZHE.
all beings and their continuing existence.
須菩提！
XU PU TI!
Subhuti!
若菩薩作是言：
RUO PU SA ZUO SHI YAN,
If Boddhisattvas said thus,
『我當莊嚴佛土』， 是不名菩薩。
"WO DANG ZHUANG YAN FO TU", SHI BU MING PU SA.
"I will adorn Buddha-lands." They are not called Bodhisattvas.
何以故？
HE YI GU?
Why is that?
如來說，
RU LAI SHUO,
The Tathagata says,
莊嚴佛土者， 即非莊嚴，
ZHUANG YAN FO TU ZHE, JI FEI ZHUANG YAN,
adorning Buddha-lands is not adorning
是名莊嚴。
SHI MING ZHUANG YAN.
but called adorning.
須菩提！
XU PU TI!
Subhuti!
若菩薩通達無我法者，
RUO PU SA TONG DA WU WO FA ZHE,
If Bodhisattvas thoroughly understand the absence of Atman *
and Dharma in the nature of things,
如來說名真是菩薩。」
RU LAI SHUO MING ZHEN SHI PU SA.'
the Tathagata says they are real Bodhisattvas.'
「須菩提！於意云何？如來有肉眼不？」
'XU PU TI! YU YI YUN HE? RU LAI YOU ROU YAN BU?'
'Subhuti! What do you think?
Does the Tathagata have human eyes? '
「如是， 世尊！ 如來有肉眼。」
'RU SHI, SHI ZUN! RU LAI YOU ROU YAN.'
'Yes, World Honoured One! The Tathagata has human eyes. '
「須菩提！於意云何？如來有天眼不？」
'XU PU TI! YU YI YUN HE? RU LAI YOU TIAN YAN BU?'
'Subhuti! What do you think?
Does the Tathagata have deva-eyes? '
「如是， 世尊！ 如來有天眼。」
'RU SHI, SHI ZUN! RU LAI YOU TIAN YAN.'
'Yes, World Honoured One! The Tathagata has deva-eyes.'
「須菩提！於意云何？如來有慧眼不？」
'XU PU TI! YU YI YUN HE? RU LAI YOU HUI YAN BU?'
'Subhuti! What do you think?
Does the Tathagata have wisdom-eyes? '
「如是， 世尊！ 如來有慧眼。」
'RU SHI, SHI ZUN! RU LAI YOU HUI YAN.'
'Yes, World Honoured One! The Tathagata has wisdom-eyes.'
「須菩提！於意云何？如來有法眼不？」
'XU PU TI! YU YI YUN HE? RU LAI YOU FA YAN BU?'
'Subhuti! What do you think?
Does the Tathagata have Dharma-eyes? '
「如是， 世尊！ 如來有法眼。」
'RU SHI, SHI ZUN! RU LAI YOU FA YAN.'
'Yes, World Honoured One! The Tathagata has Dharma-eyes. '
「須菩提！於意云何？如來有佛眼不？」
'XU PU TI! YU YI YUN HE? RU LAI YOU FO YAN BU?'
'Subhuti! What do you think?
Does the Tathagata have Buddha-eyes? '
「如是， 世尊！ 如來有佛眼。」
'RU SHI, SHI ZUN! RU LAI YOU FO YAN.'
'Yes, World Honoured One! The Tathagata has Buddha-eyes. '
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
如恆河中所有沙， 佛說是沙不？」
RU HENG HE ZHONG SUO YOU SHA, FO SHUO SHI SHA BU?'
Of all the sand grains in the Ganges River,
does the Buddha say they are sand grains?'
「如是， 世尊！ 如來說是沙。」
'RU SHI, SHI ZUN! RU LAI SHUO SHI SHA.'
'Yes, World Honoured One!
The Tathagata says they are sand grains.'
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
如一恆河中所有沙，
RU YI HENG HE ZHONG SUO YOU SHA,
If all the sand grains in one Ganges River
有如是沙等恆河，
YOU RU SHI SHA DENG HENG HE,
became the same number of Ganges Rivers,
是諸恆河所有沙數，
SHI ZHU HENG HE SUO YOU SHA SHU,
and if there were Buddha-realms
as numerous as the sand grains of these Ganges Rivers
佛世界如是， 寧為多不？ 」
FO SHI JIE RU SHI, NING WEI DUO BU?'
is the number huge or not? '
「甚多， 世尊！ 」
'SHEN DUO, SHI ZUN!'
'Very much so, World Honoured One! '
佛告須菩提：
FO GAO XU PU TI,
The Buddha told Subhuti,
「爾所國土中，
'ER SUO GUO TU ZHONG,
'In all these realms,
所有眾生， 若干種心， 如來悉知。
SUO YOU ZHONG SHENG, RUO GAN ZHONG XIN, RU LAI XI ZHI.
the entire living beings have several kinds of states of mind
which the Tathagata is fully aware of.
何以故？
HE YI GU?
Why is that?
如來說，
RU LAI SHUO,
The Tathagata says that
諸心皆為非心， 是名為心。
ZHU XIN JIE WEI FEI XIN, SHI MING WEI XIN.
all states of mind are not of the mind but called the mind.
所以者何？
SUO YI ZHE HE?
Why is that?
須菩提！
XU PU TI!
Subhuti!
過去心不可得，
GUO QU XIN BU KE DE,
The mind of the past cannot be seized.
現在心不可得，
XIAN ZAI XIN BU KE DE,
The mind of the present cannot be seized. '
未來心不可得。」
WEI LAI XIN BU KE DE.'
The mind of the future cannot be seized.
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
若有人
RUO YOU REN
If a person
滿三千大千世界七寶以用布施，
MAN SAN QIAN DA QIAN SHI JIE QI BAO YI YONG BU SHI,
practices Dana by giving away seven treasures
that fill up the great chiliocosm,
是人以是因緣， 得福多不？ 」
SHI REN YI SHI YIN YUAN, DE FU DUO BU?'
does this person's act of charity gain a lot of blessedness? '
「如是， 世尊！
'RU SHI, SHI ZUN!
'Yes, World Honoured One!
此人以是因緣， 得福甚多。」
CI REN YI SHI YIN YUAN, DE FU SHEN DUO.'
By virtue of this act, this person has gained a lot of blessedness. '
「須菩提！
'XU PU TI!
'Subhuti!
若福德有實， 如來不說得福德多，
RUO FU DE YOU SHI, RU LAI BU SHUO DE FU DE DUO,
If merits and blessedness are tangible
the Tathagata would not say
there is a lot of merits and blessedness.
以福德無故， 如來說得福德多。」
YI FU DE WU GU, RU LAI SHUO DE FU DE DUO.'
Because merits and blessedness are intangible
the Tathagata says the merits and blessedness so gained are a lot.'
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
佛可以具足色身見不？ 」
FO KE YI JU ZU SE SHEN JIAN BU?'
Can the Buddha be perceived by his perfect physical body?'
「不也， 世尊！
'BU YE, SHI ZUN!
'No, World Honoured One!
如來不應以具足色身見。
RU LAI BU YING YI JU ZU SE SHEN JIAN.
The Tathagata should not be perceived by his perfect physical body.
何以故？
HE YI GU?
Why is that?
如來說，
RU LAI SHUO,
The Tathagata says that
具足色身， 即非具足色身，
JU ZU SE SHEN, JIE FEI JU ZU SE SHEN,
the perfect physical body is not the perfect physical body
是名具足色身。」
SHI MING JU ZU SE SHEN. '
but merely called the perfect physical body.'
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
如來可以具足諸相見不？ 」
RU LAI KE YI JU ZU ZHU XIANG JIAN BU? '
Can the Tathagata be perceived by his perfect physical features? '
「不也， 世尊！
'BU YE, SHI ZUN!
'No, World Honoured One!
如來不應以具足諸相見。
RU LAI BU YING YI JU ZU ZHU XIANG JIAN.
The Tathagata should not be perceived by his perfect physical features.
何以故？
HE YI GU?
Why is that?
如來說，
RU LAI SHUO,
The Tathagata says that
諸相具足， 即非具足，
ZHU XIANG JU ZU, JI FEI JU ZU,
the perfect physical features are not perfect physical features
是名諸相具足。」
SHI MING ZHU XIANG JU ZU. '
but merely called perfect physical features.'
「須菩提！ 汝勿謂如來作是念：
'XU PU TI! RU WU WEI RU LAI ZUO SHI NIAN,
'Subhuti! You must not say that the Tathagata has this thought,
『我當有所說法。』
"WO DANG YOU SUO SHUO FA."
"I am going to preach the Dharma."
莫作是念， 何以故？
MO ZUO SHI NIAN, HE YI GU?
Do not have this idea. Why is that?
若人言： 『如來有所說法』，
RUO REN YAN, "RU LAI YOU SUO SHUO FA",
If people say, "The Tathagata has Dharma to preach."
即為謗佛， 不能解我所說故。
JI WEI BANG FO, BU NENG JIE WO SUO SHUO GU.
It amounts to slander of the Buddha
as they cannot understand what I have said.
須菩提！
XU PU TI!
Subhuti!
說法者， 無法可說， 是名說法。」
SHUO FA ZHE, WU FA KE SHUO, SHI MING SHUO FA.'
The preacher of the Dharma has no Dharma to preach
and this is called preaching the Dharma.'
爾時， 慧命須菩提白佛言：
ER SHI, HUI MING XU PU TI BAI FO YAN,
At that instant, Elder Subhuti said to the Buddha,
「世尊！
'SHI ZUN!
'World Honoured One!
頗有眾生， 於未來世，
PO YOU ZHONG SHENG, YU WEI LAI SHI,
There will be quite a number of beings in future generations
聞說是法， 生信心不？ 」
WEN SHUO SHI FA, SHENG XIN XIN BU?'
who get to hear this Dharma.
Will they have faith and confidence in it? '
佛言：
FO YAN,
The Buddha said,
「須菩提！ 彼非眾生， 非不眾生。
'XU PU TI! BI FEI ZHONG SHENG, FEI BU ZHONG SHENG.
'Subhuti! They are neither living beings nor not living beings.
何以故？
HE YI GU?
Why is that?
須菩提！
XU PU TI!
Subhuti!
眾生眾生者，
ZHONG SHENG ZHONG SHENG ZHE,
The so-called living beings,
如來說非眾生， 是名眾生。」
RU LAI SHUO FEI ZHONG SHENG, SHI MING ZHONG SHENG.'
the Tathagata says
they are not living beings but called living beings.'
須菩提白佛言：
XU PU TI BAI FO YAN,
Subhuti asked the Buddha,
「世尊！
'SHI ZUN!
'World Honoured One!
佛得阿耨多羅三藐三菩提，
FO DE OR NOU DUO LUO SAN MIAO SAN PU TI,
The Buddha in attaining Annuttara Samyaksambodhi
為無所得耶！ 」
WEI WU SUO DE YE!'
has he acquired nothing at all? '
「如是， 如是！
'RU SHI, RU SHI!
'Such is the case!
須菩提！
XU PU TI!
Subhuti!
我於阿耨多羅三藐三菩提，
WO YU OR NOU DUO LUO SAN MIAO SAN PU TI,
In attaining Annuttara Samyaksambodhi,
乃至無有少法可得，
NAI ZHI WU YOU SHAO FA KE DE,
I gained not the slightest of the Dharma
是名阿耨多羅三藐三菩提。」
SHI MING A NOU DUO LUO SAN MIAO SAN PU TI.'
and it is just called Annuttara Samyaksambodhi. '
「復次，
'FU CI,
'Furthermore,
須菩提！ 是法平等， 無有高下，
XU PU TI! SHI FA PING DENG, WU YOU GAO XIA,
Subhuti!
The Dharma that is equal and universal
without high and low comparisons
是名阿耨多羅三藐三菩提。
SHI MING OR NOU DUO LUO SAN MIAO SAN PU TI.
is called Annuttara Samyaksambodhi.
以無我、無人、無眾生、無壽者，
YI WU WO, WU REN, WU ZHONG SHENG, WU SHOU ZHE,
Without abiding in notions of oneself, others,
all beings and their continuing existence,
修一切善法，
XIU YI QIE SHAN FA,
those who practice virtuous deeds
則得阿耨多羅三藐三菩提。
ZE DE OR NOU DUO LUO SAN MIAO SAN PU TI.
will acquire Annuttara Samyaksambodhi.
須菩提！
XU PU TI!
Subhuti!
所言善法者， 如來說， 非善法，
SUO YAN SHAN FA ZHE, RU LAI SHUO, FEI SHAN FA,
The so-called virtuous deeds
the Tathagata says are not virtuous deeds
是名善法。」
SHI MING SHAN FA.'
but called virtuous deeds. '
「須菩提！
'XU PU TI!
'Subhuti!
若三千大千世界中所有諸須彌山王，
RUO SAN QIAN DA QIAN SHI JIE ZHONG SUO YOU ZHU XU MI SHAN WANG,
If in a great chiliocosm, someone practices Dana
如是等七寶聚， 有人持用布施，
RU SHI DENG QI BAO JU, YOU REN CHI YONG BU SHI,
by giving away seven treasures equal to all the Mount Sumerus,
若人以此《般若波羅蜜經》，
RUO REN YI CI "BO YE BO LUO MI JING",
and if there is someone who reads and intones,
and practices this "Prajna-paramita Sutra",
乃至四句偈等，
NAI ZHI SI JU JI DENG,
or even its four-line gatha
受持、讀誦、為他人說，
SHOU CHI, DU SONG, WEI TA REN SHUO,
and expounds it to others,
於前福德， 百分不及一， 百千萬億分，
YU QIAN FU DE, BAI FEN BU JI YI, BAI QIAN WAN YI FEN,
the merits of the former are less than one hundredth,
one trillionth,
乃至算數譬喻所不能及。」
NAI ZHI SUAN SHU PI YU SUO BU NENG JI.'
or an infinitesimal minute portion of the latter. '
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
汝等勿謂如來作是念：
RU DENG WU WEI RU LAI ZUO SHI NIAN,
You must not say that the Tathagata has this thought,
『我當度眾生。』
"WO DANG DU ZHONG SHENG."
"I shall emancipate all beings."
須菩提！ 莫作是念。
XU PU TI! MO ZUO SHI NIAN.
Subhuti! Do not have this thought.
何以故？
HE YI GU?
Why is that?
實無有眾生如來度者。
SHI WU YOU ZHONG SHENG RU LAI DU ZHE.
There are actually no living beings to be emancipated
by the Tathagata.
若有眾生如來度者，
RUO YOU ZHONG SHENG RU LAI DU ZHE,
If there are living beings for the Tathagata to emancipate,
如來即有我、人、眾生、壽者。
RU LAI JI YOU WO, REN, ZHONG SHENG, SHOU ZHE.
the Tathagata has discriminatory notions of oneself, others,
all beings and their continuing existence.
須菩提！
XU PU TI!
Subhuti!
如來說， 有我者， 則非有我，
RU LAI SHUO, YOU WO ZHE, ZE FEI YOU WO,
When the Tathagata talks about an egoistic self,
there is actually no selfhood
而凡夫之人， 以為有我。
ER FAN FU ZHI REN, YI WEI YOU WO.
but ordinary people think there is an ego entity.
須菩提！
XU PU TI!
Subhuti!
凡夫者，
FAN FU ZHE,
Ordinary people
如來說， 則非凡夫。」
RU LAI SHUO, ZE FEI FAN FU,'
the Tathagata says they are not ordinary people.'
「須菩提！ 於意云何？
'XU PU TI! YU YI YUN HE?
'Subhuti! What do you think?
可以三十二相觀如來不？ 」
KE YI SAN SHI ER XIANG GUAN RU LAI BU?'
Can the Tathagata be recognized by his 32 physical marks? '
須菩提言：
XU PU TI YAN,
Subhuti said,
「如是， 如是！ 以三十二相觀如來。」
'RU SHI, RU SHI! YI SAN SHI ER XIANG GUAN RU LAI.'
'So be it! Recognize the Tathagata by his 32 physical marks.'
佛言：
FO YAN,
The Buddha said,
「須菩提！
'XU PU TI!
'Subhuti!
若以三十二相觀如來者，
RUO YI SAN SHI ER XIANG GUAN RU LAI ZHE,
If the Tathagata can be recognized by his 32 physical marks,
轉輪聖王即是如來。」
ZHUAN LUN SHENG WANG JI SHI RU LAI.'
then the Cakravarti would be Tathagata.'
須菩提白佛言：
XU PU TI BAI FO YAN,
Subhuti then said to the Buddha,
「世尊！
'SHI ZUN!
'World Honoured One!
如我解佛所說義，
RU WO JIE FO SUO SHUO YI,
As I understand the meaning of Buddha's words,
不應以三十二相觀如來。」
BU YING YI SAN SHI ER XIANG GUAN RU LAI.'
the Tathagata should not be recognized by his 32 physical marks. '
爾時， 世尊而說偈言：
ER SHI, SHI ZUN ER SHUO JI YAN,
At this moment,
the World Honoured One uttered the following gatha,
「若以色見我，
'RUO YI SE JIAN WO,
'He who sees me by form,
以音聲求我，
YI YIN SHENG QIU WO,
seeks me by sound,
是人行邪道，
SHI REN XING XIE DAO,
this person practices erroneous ways,
不能見如來。」
BU NENG JIAN RU LAI.'
and cannot see the Tathagata. '
「須菩提！ 汝若作是念：
'XU PU TI! RU RUO ZUO SHI NIAN,
'Subhuti! If you think,
『如來不以具足相故，
"RU LAI BU YI JU ZU XIANG GU,
"The Tathagata, by his not perfect features,
得阿耨多羅三藐三菩提。』
DE OR NOU DUO LUO SAN MIAO SAN PU TI. "
gains Annuttara Samyaksambodhi. "
須菩提！ 莫作是念：
XU PU TI! MO ZUO SHI NIAN,
Subhuti! Do not have this thought,
『如來不以具足相故，
"RU LAI BU YI JU ZU XIANG GU,
"The Tathagata, by his not perfect features,
得阿耨多羅三藐三菩提。』
DE OR NOU DUO LUO SAN MIAO SAN PU TI. "
gains Annuttara Samyaksambodhi.'
須菩提！ 汝若作是念：
XU PU TI! RU RUO ZUO SHI NIAN,
Subhuti! If you think this way,
『發阿耨多羅三藐三菩提心者，
"FA OR NOU DUO LUO SAN MIAO SAN PU TI XIN ZHE,
"Those who seek Annuttara Samyaksambodhi
說諸法斷滅。』
SHUO ZHU FA DUAN MIE."
would say that all dharmas are annihilated and extinguished. "
莫作是念！
MO ZUO SHI NIAN!
Do not have this thought!
何以故？
HE YI GU?
Why is that?
發阿耨多羅三藐三菩提心者，
FA A NOU DUO LUO SAN MIAO SAN PU TI XIN ZHE,
Those who seek Annuttara Samyaksambodhi
於法不說斷滅相。」
YU FA BU SHUO DUAN MIE XIANG.'
would not say that all dharmas are annihilated and extinguished. '
「須菩提！
'XU PU TI!
'Subhuti!
若菩薩
RUO PU SA
If a Bodhisattva
以滿恆河沙等世界七寶持用布施；
YI MAN HENG HE SHA DENG SHI JIE QI BAO CHI YONG BU SHI;
practices Dana by giving away seven treasures of as many worlds
as the sand grains that fill up the Ganges River;
若復有人， 知一切法無我， 得成於忍，
RUO FU YOU REN, ZHI YI QIE FA WU WO, DE CHENG YU REN,
and if there is a person who understands that
all dharmas are without an ego entity
and is accomplished in words and deeds,
此菩薩勝前菩薩所得功德。
CI PU SA SHENG QIAN PU SA SUO DE GONG DE.
this Bodhisattva's merits exceed
those of the previously mentioned Bodhisattva.
須菩提！ 以諸菩薩不受福德故。」
XU PU TI! YI ZHU PU SA BU SHOU FU DE GU.'
Subhuti! All Bodhisattvas do not accept any blessedness. '
須菩提白佛言：
XU PU TI BAI FO YAN,
Subhuti asked the Buddha,
「世尊！ 云何菩薩不受福德？ 」
'SHI ZUN! YUN HE PU SA BU SHOU FU DE?'
'World Honoured One!
What do you mean by
Bodhisattvas not accepting any blessedness.'
「須菩提！
'XU PU TI!
'Subhuti!
菩薩所作福德， 不應貪著，
PU SA SUO ZUO FU DE, BU YING TAN ZHUO,
Bodhisattvas should not be greedy about their blessedness,
是故說不受福德。」
SHI GU SHUO BU SHOU FU DE. '
therefore they are said to be not accepting blessedness.
「須菩提！ 若有人言：
'XU PU TI! RUO YOU REN YAN,
'Subhuti! If someone says,
『如來若來若去、若坐若臥。』
"RU LAI RUO LAI RUO QU, RUO ZUO RUO WO."
"The Tathagata comes and goes, sits and reclines. "
是人不解我所說義。
SHI REN BU JIE WO SUO SHUO YI.
This person does not understand the meaning that I have said.
何以故？
HE YI GU?
Why is that?
如來者，
RU LAI ZHE,
By Tathagata,
無所從來， 亦無所去， 故名如來。」
WU SUO CONG LAI, YI WU SUO QU, GU MING RU LAI.'
he who comes from nowhere
and goes nowhere is called Tathagata. '
「須菩提！
'XU PU TI!
'Subhuti!
若善男子、善女人
RUO SHAN NAN ZI, SHAN NU REN
If good men and good women
以三千大千世界碎為微塵， 於意云何？
YI SAN QIAN DA QIAN SHI JIE SUI WEI WEI CHEN, YU YI YUN HE?
grind the great chiliocosm into minute particles,
what do you think?
是微塵眾， 寧為多不？ 」
SHI WEI CHEN ZHONG, NING WEI DUO BU?'
Are the minute particles a lot in quantity? '
「甚多， 世尊！
'SHEN DUO, SHI ZUN!
'A lot indeed, World Honoured One!
何以故？
HE YI GU?
Why is that?
若是微塵眾實有者，
RUO SHI WEI CHEN ZHONG SHI YOU ZHE,
If the minute particles do actually exist,
佛則不說是微塵眾‧
FO ZE BU SHUO SHI WEI CHEN ZHONG.
the Buddha would not say they are minute particles.
所以者何？
SUO YI ZHE HE?
Why is that?
佛說， 微塵眾， 則非微塵眾，
FO SHUO, WEI CHEN ZHONG, ZE FEI WEI CHEN ZHONG,
When the Buddha says minute particles,
they are not minute particles,
是名微塵眾。
SHI MING WEI CHEN ZHONG.
but called minute particles.
世尊！
SHI ZUN!
World Honoured One!
如來所說，
RU LAI SUO SHUO,
As the Tathagata said,
三千大千世界， 則非世界，
SAN QIAN DA QIAN SHI JIE, ZE FEI SHI JIE,
the great chiliocosm is not a world
是名世界。
SHI MING SHI JIE.
but called a world.
何以故？
HE YI GU?
Why is that?
若世界實有者， 則是一合相。
RUO SHI JIE SHI YOU ZHE, ZE SHI YI HE XIANG.
If worlds do actually exist, they are a combination form.
如來說， 一合相，
RU LAI SHUO,YI HE XIANG,
When the Tathagata mentions a combination form
則非一合相，
ZE FEI YI HE XIANG,
it is not a combination form
是名一合相。」
SHI MING YI HE XIANG. '
but called a combination form. '
「須菩提！
'XU PU TI!
'Subhuti!
一合相者， 則是不可說，
YI HE XIANG ZHE, ZE SHI BU KE SHUO,
a combination form is unspeakable,
但凡夫之人， 貪著其事。」
DAN FAN FU ZHI REN, TAN ZHUO QI SHI.'
but common folks are attached to its form. '
「須菩提！
'XU PU TI!
'Subhuti!
若人言： 『佛說我見、人見、
RUO REN YAN, "FO SHUO WO JIAN, REN JIAN,
If someone says,
'The Buddha mentions the attachment to notions of oneself,
others,
眾生見、壽者見。』
ZHONG SHENG JIAN, SHOU ZHE JIAN."
all beings and their continuing existence."
須菩提！ 於意云何？
XU PU TI! YU YI YUN HE?
Subhuti! What do you think?
是人解我所說義不？ 」
SHI REN JIE WO SUO SHUO YI BU? '
Does that person understand my meaning or not? '
「世尊！ 是人不解如來所說義。
'SHI ZUN! SHI REN BU JIE RU LAI SUO SHUO YI.
'World Honoured One!
That person does not understand the meaning
expounded by the Tathagata.
何以故？
HE YI GU?
Why is that?
世尊說，
SHI ZUN SHUO,
The World Honoured One mentions that
我見、人見、眾生見、壽者見，
WO JIAN, REN JIAN, ZHONG SHENG JIAN, SHOU ZHE JIAN,
attachment to notions of oneself, others,
all beings and their continuing existence
即非我見、人見、眾生見、壽者見，
JI FEI WO JIAN, REN JIAN, ZHONG SHENG JIAN, SHOU ZHE JIAN,
is not attachment to notions of oneself, others,
all beings and their continuing existence
是名我見、人見、
SHI MING WO JIAN, REN JIAN,
but called attachment to notions of oneself, others,
眾生見、壽者見。」
ZHONG SHENG JIAN, SHOU ZHE JIAN. '
all beings and their continuing existence. '
「須菩提！
'XU PU TI!
'Subhuti!
發阿耨多羅三藐三菩提心者，
FA A NOU DUO LUO SAN MIAO SAN PU TI XIN ZHE,
Those who seek Annuttara Samyaksambodhi,
於一切法
YU YI QIE FA
in treating all dharmas
應如是知， 如是見， 如是信解，
YING RU SHI ZHI, RU SHI JIAN, RU SHI XIN JIE,
should thus know, thus see, thus believe and understand
不生法相。
BU SHENG FA XIANG.
and not cling to their forms and appearances.
須菩提！
XU PU TI!
Subhuti!
所言法相者， 如來說， 即非法相，
SUO YAN FA XIANG ZHE, RU LAI SHUO, JI FEI FA XIANG,
The so-called dharma forms,
the Tathagata says are not dharma forms
是名法相。」
SHI MING FA XIANG.'
but called dharma forms.'
「須菩提！
'XU PU TI !
'Subhuti !
'XU PU TI !
'Subhuti !
若有人
RUO YOU REN
If someone
以滿無量阿僧祇世界七寶持用布施，
YI MAN WU LIANG A SENG QI SHI JIE QI BAO CHI YONG BU SHI,
practices Dana by giving away seven treasures
that fill up the countless asangha worlds,
若有善男子、善女人發菩提心者，
RUO YOU SHAN NAN ZI, SHAN NU REN FA PU TI XIN ZHE,
and if good men and good women
develop the mind of a Bodhisattva
持於此經， 乃至四句偈等、
CHI YU CI JING, NAI ZHI SI JU JI DENG,
by holding on to this Sutra and its four-line gatha,
受持、讀誦、為人演說，
SHOU CHI, DU SONG, WEI REN YAN SHUO,
read and intone as well as preach to others,
其福勝彼。」
QI FU SHENG BI.'
their blessedness exceed the former.'
「云何為人演說，
'YUN HE WEI REN YAN SHUO,
'How should the Sutra be preached to others?
不取於相， 如如不動。何以故？ 」
BU QU YU XIANG, RU RU BU DONG. HE YI GU?'
By not attached to any form and remaining immovable as such.
Why is that? '
「一切有為法，
'YI QIE YOU WEI FA,
'All conditioned and functioning dharmas
如夢幻泡影，
RU MENG HUAN PAO YING,
are like dreams, illusions, bubbles, shadows,
如露亦如電，
RU LU YI RU DIAN,
dew-drops and lightning,
應作如是觀。」
YING ZUO RU SHI GUAN.'
and should be viewed as such.'
佛說是經已，
FO SHUO SHI JING YI,
After the Buddha completed discoursing on this Sutra,
長老須菩提
ZHANG LAO XU PU TI
Elder Subhuti,
及諸比丘、比丘尼、優婆塞、優婆夷，
JI ZHU BI QIU, BI QIU NI, YOU PO SAI, YOU PO YI,
all Bhiksus, Bhiksunis, Upasakas, Upasikas,
一切世間、天、人、阿修羅，
YI QIE SHI JIAN, TIAN, REN, A XIU LUO,
as well as all celestial and human beings and asuras,
聞佛所說， 皆大歡喜， 信受奉行。
WEN FO SUO SHUO, JIE DA HUAN XI, XIN SHOU FENG XING.
after listening to the Buddha's teachings, were greatly rejoiced,
accepted and believed and put to practice.
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