Vajracchedikā Prajñāpāramitā
金剛般若波羅蜜經
Hail to Śākyamuni, the Realized, Worthy and Perfectly Awakened One!
姚秦天竺三藏鳩摩羅什譯
(1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 21 22 23 24 25 26 27 28 29 30 31 32)
This is the word as I heard it once when the Lord was staying in Śrāvastī, in Jetṛ’s Grove, at the monastery of Anāthapiṇḍada, together with a large community of monks 1,250 monks strong.
Then the Lord got dressed in the morning, took his bowl and robe, and entered the great city of Śrāvastī for alms. Then, after walking around the great city of Śrāvastī for alms, the Lord returned in the afternoon after eating the alms food, washed his feet, and sat down on the seat set out for him with legs crossed, body held erect and attention directed in front of him. Then a great many monks approached the Lord, and after approaching him they prostrated themselves at the Lord’s feet, circumambulated the Lord three times, and sat down to one side.
如是我聞一時佛在舍衛國祇樹給孤獨園與大比丘眾千二百五十人俱 爾時世尊食時著衣持缽入舍衛大城乞食 於其城中次第乞已還至本處飯食訖收衣缽洗足已敷座而坐
Moreover, on that occasion the Venerable Subhūti had joined that particular assembly and was seated with it. Then the Venerable Subhūti rose from his seat, arranged his cloak over one shoulder, went down on his right knee, saluted the Lord with his hands placed together, and said this to the Lord, “It is a marvellous thing, Lord, just how much bodhisattvas and mahāsattvas have been favoured with the highest of favours by the Realized, Worthy and Perfectly Awakened One, just how much bodhisattvas have been entrusted with the greatest of trusts by the Realized One. How, Lord, should one who has set out on the bodhisattva path take his stand, how should he proceed, how should he control the mind?”
At these words the Lord said this to the Venerable Subhūti， “Well done, Subhūti, well done! Quite so, Subhūti. Bodhisattvas have been favoured with the highest of favours by the Realized One, bodhisattvas have been entrusted with the greatest of trusts by the Realized One. Therefore listen, Subhūti, and pay attention closely and carefully. I will tell how one who has set out on the bodhisattva path should take his stand, how he should proceed, how he should control the mind.” “Yes, Lord,” replied the Venerable Subhūti, signifying his assent to the Lord. The Lord said this to them: “In this regard, Subhūti, those who have set out on the bodhisattva path should have the following thought,
時長老須菩提在大眾中 即從座起偏袒右肩右膝著地即從座起即從座起合掌恭敬而白佛言 希有世尊如來善護念諸菩薩善付囑諸菩薩 世尊善男子善女人發阿耨多羅三藐三菩提心應云何住云何降伏其心 佛言 善哉善哉須菩提 如汝所說 如來善護念諸菩薩善付囑諸菩薩 汝今諦聽當為汝說善男子善女人發阿耨多羅三藐三菩提心應如是住如是降伏其心 唯然世尊願樂欲聞 佛告須菩提諸菩薩摩訶薩應如是降伏其心
‘However many living beings are comprised in the total aggregation of living beings, be they born from eggs, or born from wombs, or born from moisture, or arising spontaneously, whether having physical form or being non-material, whether having apperception, or lacking apperception, or neither having apperception nor lacking apperception—however the realm of living beings is defined when one defines it—I should bring all of them to final extinction in the realm of extinction without substrate remaining. But after I have brought immeasurable living beings to final extinction in this way, no living being whatsoever has been brought to extinction.’ What is the reason for that? If, Subhūti, the idea of a living being occurs to a bodhisattva, he should not be called a bodhisattva. Why is that? Subhūti, anybody to whom the idea of a living being occurs, or the idea of a soul or the idea of a person occurs, should not be called a bodhisattva.
所有一切眾生之類若卵生若胎生若濕生若化生若有色若無色 若有想若無想若非有想非無想我皆令入無餘涅槃而滅度之 如是滅度無量無數無邊眾生實無眾生得滅度者 何以故 須菩提若菩薩有我相人相眾生相壽者相即非菩薩
“However, a bodhisattva should not give a gift while fixing on an object, Subhūti. He should not give a gift while fixing on anything. He should not give a gift while fixing on physical forms. He should not give a gift while fixing on sounds, smells, tastes or objects of touch, or on dharmas. For this is the way, Subhūti, a bodhisattva should give a gift, so that he does not fix on the idea of the distinctive features (of any object). Why is that? Subhūti, it is not easy to take the measure of the quantity of merit, Subhūti, of the bodhisattva who gives a gift without fixation.
復次須菩提菩薩於法應無所住行於布施 所謂不住色布施 不住 聲香味觸法布施 須菩提菩薩應如是布施不住於相 何以故若菩薩不住相布施其福德不可思量
What do you think, Subhūti, is it easy to take the measure of space in the east?”
Subhūti said, “Indeed not, Lord.”
“Similarly, is it easy to take the measure of space in the south, west, north, nadir, zenith, all the intermediate directions and any direction besides them, in the ten directions?”
Subhūti said, “Indeed not, Lord.”
The Lord said, “Quite so, Subhūti. Quite so, Subhūti. It is not easy to take the measure of the quantity of merit of the bodhisattva who gives a gift without fixation. However, this is the way a bodhisattva should give a gift, Subhūti, as an instance of the meritorious activity which consists in giving. “What do you think, Subhūti, can a Realized One be seen by virtue of the possession of distinctive features?”
Subhūti said, “A Realized One cannot be seen by virtue of the possession of distinctive features. Why is that? The very thing which the Realized One has preached as the possession of distinctive features lacks any possession of distinctive features.”
At these words the Lord said this to the Venerable Subhūti, “Subhūti, as long as there is any distinctive feature there is falsehood, and as long as there is no distinctive feature there is no falsehood. Accordingly it is by virtue of the featurelessness of his distinctive features that a Realized One can be seen.”
須菩提於意云何東方虛空可思量不 不也世尊 須菩提南西北方四維上下虛空可思量不 不也世尊 須菩提菩薩無住相布施福德亦復如是不可思量 須菩提菩薩但應如所教住 須菩提於意云何可以身相見如來不 不也世尊不可以身相得見如來 何以故如來所說身相即非身相 佛告須菩提 凡所有相皆是虛妄 若見諸相非相則見如來
At these words the Venerable Subhūti said this to the Lord, “Can it be, Lord, that there will be any living beings at a future time, when the final five hundred years come to pass, who, when the words of such discourses as these are being spoken, will conceive the idea that they are the truth?”
The Lord said, “Subhūti, you must not say things like ‘Can it be that there will be any living beings at a future time, when the final five hundred years come to pass, who, when the words of such discourses as these are being spoken, will conceive the idea that they are the truth?’! On the contrary, Subhūti, there will be bodhisattvas and mahāsattvas at a future time, when in the final five hundred years the destruction of the true dharma is coming to pass, who will be endowed with moral conduct, good qualities, and insight. Moreover it is not the case, Subhūti, that the bodhisattvas will have served a single Buddha, or that they will have planted the roots of goodness under a single Buddha. On the contrary, Subhūti, they will have served many Buddhas, they will have planted the roots of goodness under many Buddhas. As for those who, when the words of such discourses as these are being spoken, will experience the serenity of faith, even if it is for no more than a single thought, the Realized One knows them, Subhūti, the Realized One sees them, Subhūti. They will all generate and come to be endowed with an immeasurable quantity of merit. Why is that? Because, Subhūti, the idea of a self will not occur to those bodhisattvas, nor will the idea of a living being, or the idea of a soul, or the idea of a person occur to them. Not even the idea of a dharma will occur to those bodhisattvas, Subhūti, nor the idea of a non-dharma; not even an idea or a non-idea will occur to them. Why is that? If, Subhūti, the idea of a dharma should occur to those bodhisattvas, for them that would constitute seizing upon a self, it would constitute seizing upon a living being, seizing upon a soul, seizing upon a person. If the idea of a non-dharma should occur, for them that would constitute seizing upon a self, seizing upon a living being, seizing upon a soul, seizing upon a person. Why is that? One should moreover not take up any dharma, Subhūti, or any non-dharma. It was therefore with this in mind that the Realized One said that those who understand the round of teachings of the Simile of the Raft should let go of the dharmas themselves, to say nothing of the non-dharmas.”
須菩提白佛言 世尊頗有眾生得聞如是言說章句生實信不 佛告須菩提莫作是說如來滅後後五百歲有持戒修福者於此章句能生信心以此為實 當知是人不於一佛二佛三四五佛而種善根 已於無量千萬佛所種諸善根 聞是章句乃至一念生淨信者 須菩提如來悉知悉見是諸眾生得如是無量福德 何以故是諸眾生無復我相人相眾生相壽者相 無法相亦無非法相 何以故是諸眾生若心取相則為著我人眾生壽者 若取法相即著我人眾生壽者 何以故若取非法相即著我人眾生壽者是故不應取法不應取非法 以是義故如來常說汝等比丘知我說法如筏喻者法尚應捨何況非法
Furthermore, the Lord said this to the Venerable Subhūti, “What do you think, Subhūti? Is there anything whatsoever that the Realized One has fully awakened to, or any dharma whatsoever that the Realized One has taught, as supreme and perfect awakening?”
Subhūti said, “Lord, as I understand the meaning of what the Lord has preached, there is no dharma whatsoever that the Realized One has fully awakened to, nor any dharma whatsoever that the Realized One has taught, as supreme and perfect awakening. Why is that? The dharma which the Realized One has taught is ungraspable, it is ineffable, it is neither a dharma nor a non-dharma. Why is that? Because the Noble Persons are distinguished by the power they derive from the unconditioned.”
須菩提於意云何如來得阿耨多羅三藐三菩提耶如來有所說法耶 須菩提言如我解佛所說義無有定法名阿耨多羅三藐三菩提亦無有定法如來可說 何以故如來所說法皆不可取不可說非法非非法 所以者何一切賢聖皆以無為法而有差別
“What do you think, Subhūti? If someone were to fill this trigalactic megagalactic world-system with the seven treasures and give it as a gift, then what do you think, Subhūti, would that gentleman or lady generate a lot of merit on that basis?”
Subhūti said, “A lot, Lord, a lot, Blessed One. That gentleman or lady would generate a lot of merit on that basis. Why is that? It is indeed, Lord, quantityless. For that reason the Realized One preaches that a quantity of merit is quantityless.”
The Lord said, “If, however, some gentleman or lady were to fill this trigalactic megagalactic world-system with the seven treasures and give it as a gift, Subhūti, and if someone else were to do no more than learn just one four-lined verse from this round of teachings and teach and illuminate it for others, then the latter would on that basis generate a lot more merit, an immeasurable, incalculable amount. Why is that? Because it is from this, Subhūti, that the supreme and perfect awakening of the Realized Ones is born, it is from this that the Buddhas and Lords are born. What is the reason for that? The so-called ‘dharmas of a Buddha,’ Subhūti, are indeed devoid of any dharmas of a Buddha.
須菩提於意云何 若人滿三千大千世界七寶以用布施是人所得福德寧為多不 須菩提言甚多世尊 何以故是福德即非福德性是故如來說福德多 若復有人於此經中受持乃至四句偈等為他人說其福勝彼 何以故須菩提一切諸佛及諸佛阿耨多羅三藐三菩提法 皆從此經出 須菩提所謂佛法者即非佛法
“What do you think, Subhūti? Does it occur to a Stream-enterer that he has obtained the fruit of Stream-entry?”
Subhūti said, “No indeed, Lord. Why is that? Because, Lord, he has not entered anything. That is why he is called a Stream-enterer. He has not entered form, nor has he entered sounds, smells, tastes, objects of touch, or dharmas. That is why he is called ‘a Stream-enterer.’” If, O Lord, it would occur to the Streamwinner, ‘by me has the fruit of a Streamwinner been attained’, then that would be in him a seizing of self, seizing of a being, seizing of a soul, seizing of a person.]
須菩提於意云何須陀洹能作是念我得須陀洹果不 須菩提言不也世尊何以故須陀洹名為入流而無所入不入色聲香味觸法是名須陀洹
The Lord said, “What do you think, Subhūti? Would it occur to a Once-returner that he has obtained the fruit of a Once-returner?”
Subhūti said, “No indeed, Lord. It does not occur to a Once-returner that he has obtained the fruit of a Once-returner. What is the reason for that? Because there is no dharma whatsoever which enters the state of being a Once-returner. That is why one is called ‘a Once-returner.’”
須菩提於意云何斯陀含能作是念我得斯陀含果不 須菩提言不也世尊何以故斯陀含名一往來而實無往來是名斯陀含
The Lord said, “What do you think, Subhūti? Does it occur to a Non-returner that he has obtained the fruit of a Non-returner?”
[Subhūti said, “No indeed, Lord. It does not occur to a Non-returner that he has obtained the fruit of a Non-returner.] Why is that? There is no dharma whatsoever which observes that it is a Non-returner. That is why one is called ‘a Non-returner.’”
須菩提於意云何阿那含能作是念我得阿那含果不 須菩提言不也世尊何以故阿那含名為不來而實無來是故名阿那含
The Lord said, “What do you think, Subhūti? Does it occur to a Worthy One that he has obtained the state of a Worthy One?”
Subhūti said, “No indeed, Lord. Why is that? Because there is no dharma whatsoever, Lord, which is called a Worthy One. If, Lord, it should occur to a Worthy One that he has obtained the state of a Worthy One, then for him that would indeed constitute seizing upon a self, it would constitute seizing upon a living being, seizing upon a soul, seizing upon a person.
須菩提於意云何阿羅漢能作是念我得阿羅漢道不 須菩提言不也世尊何以故實無有法名阿羅漢世尊若阿羅漢作是念我得阿羅漢道即為著我人眾生壽者
“I am the one, Lord, who was designated by the Realized, Worthy and Perfectly Awakened One as the foremost of those who live in peace, and I am, Lord, a Worthy One free of passion, but it does not occur to me, Lord, that I am a Worthy One. If it were to occur to me, Lord, that I have attained the state of a Worthy One, the Realized One would not have declared of me ‘As the foremost of those who live in peace, the gentleman Subhūti does not live anywhere. That is why he is the so-called “one who lives in peace”.’”
世尊佛說我得無諍三昧人中最為第一是第一離欲阿羅漢我不作是念我是離欲阿羅漢 世尊我若作是念我得阿羅漢道世尊則不說須菩提是樂阿蘭那行者以須菩提實無所行而名須菩提是樂阿蘭那行
The Lord said, “What do you think, Subhūti? Did the Realized One learn any dharma at all from the Realized, Worthy and Perfectly Awakened One Dīpaṃkara?”
Subhūti said, “No indeed, Lord. There is no dharma at all which the Realized One learned from the Realized, Worthy and Perfectly Awakened One Dīpaṃkara.”
佛告須菩提於意云何如來昔在然燈佛所於法有所得不 世尊如來在然燈佛所於法實無所得
The Lord said, “Any bodhisattva, Subhūti, who says ‘I will make the dispositions of a field perfect!’ would be telling a lie. Why is that? Because these so-called ‘dispositions of a field,’ Subhūti, have been preached by the Realized One as dispositionless. That is why they are called ‘dispositions of a field.’
須菩提於意云何菩薩莊嚴佛土不不也世尊 何以故莊嚴佛土者則非莊嚴是名莊嚴
“For that reason, then, Subhūti, a bodhisattva should conceive an aspiration in such a way that it is unfixed. He should not conceive an aspiration which is fixed in form, he should not conceive an aspiration which is fixed in sounds, smells, tastes, objects of touch, or dharmas, he should not conceive an aspiration which is fixed in anything at all. Subhūti, it is as if, say, there were a man, whose personal presence was such that it was like, say, Sumeru, the king of all mountains. What do you think, Subhūti? Would his personal presence be substantial?”
Subhūti said, “His personal presence would be substantial, Lord, it would be substantial, Blessed One. Why is that, Lord? The Realized One has described it as an absence. That is why it is called ‘a personal presence.’ For it is not a presence. That is why it is called ‘a personal presence.’”
是故須菩提諸菩薩摩訶薩應如是生清淨心不應住色生心不應住聲香味觸法生心應無所住而生其心 須菩提譬如有人身如須彌山王於意云何是身為大不 須菩提言甚大世尊何以故佛說非身是名大身
The Lord said, “What do you think, Subhūti? If there were just as many Ganges Rivers as there are grains of sand in the Ganges River, would the grains of sand in them be numerous?”
Subhūti said, “That many Ganges Rivers alone would be numerous, Lord, to say nothing of the grains of sand in them.”
The Lord said, “I’ll tell you, Subhūti, I’ll have you know—if there were as many world-systems as there would be grains of sand in those Ganges Rivers, and some woman or man were to fill them with the seven treasures and make a gift of them to the Realized, Worthy and Perfectly Awakened Ones, what do you think, Subhūti, would that woman or man generate a lot of merit on that basis?”
Subhūti said, “A lot, Lord, a lot, Blessed One. That woman or man would generate a lot of merit on that basis.”
The Lord said, “If, however, someone were to fill that many world-systems with the seven treasures and make a gift of them, Subhūti, and if someone were to do no more than learn just a four-lined verse from this round of teachings and teach it to others, the latter would generate from that a lot more merit, an immeasurable and incalculable amount.
須菩提如恒河中所有沙數如是沙等恒河於意云何是諸恒河沙寧為多不 須菩提言甚多世尊但諸恒河尚多無數何況其沙 須菩提我今實言告汝若有善男子善女人以七寶滿爾所恒河沙數三千大千世界以用布施得福多不 須菩提言甚多世尊 佛告須菩提若善男子善女人於此經中乃至受持四句偈等為他人說而此福德勝前福德
“However, Subhūti, the piece of ground where one might do no more than recite or teach just a four-lined verse from this round of teachings would become a veritable shrine for the whole world with its gods, humans and anti-gods, so it goes without saying, Subhūti, that those who will memorize this round of teachings will come to be endowed with the most marvellous thing, and on that piece of ground the Teacher himself dwells, or one or another of his venerable lieutenants.”
復次須菩提隨說是經乃至四句偈等當知此處一切世間天人阿修羅皆應供養如佛塔廟何況有人盡能受持讀誦須菩提當知是人成就最上第一希有之法若是經典所在之處則為有佛若尊重弟子
At these words, the Venerable Subhūti said this to the Lord, “What is the name, Lord, of this round of teachings, and how should I memorize it?”
At these words, the Lord said this to the Venerable Subhūti, “This round of teachings, Subhūti, is called the Perfection of Insight, and this is how you should memorize it. Why is that? The very Perfection of Insight, Subhūti, which the Realized One has preached is itself perfectionless.
爾時須菩提白佛言世尊當何名此經我等云何奉持 佛告須菩提是經名為金剛般若波羅蜜以是名字汝當奉持所以者何須菩提佛說般若波羅蜜則非般若波羅蜜
“What do you think, Subhūti? Is there any dharma at all which the Realized One has preached?”
Subhūti said, “No indeed, Lord. There is no dharma at all, Lord, which the Realized One has preached.”
須菩提於意云何如來有所說法不 須菩提白佛言世尊如來無所說
Would all the dust of the earth, Subhūti, that there is in the trigalactic megagalactic world-system be a lot?”
Subhūti said, “Lord, the dust of that much earth would be a lot. Any dust of the earth preached by the Realized One, Lord, has been preached by the Realized One as dustless. Thus it is called ‘the dust of the earth.’ Any world-system there is has been preached by the Realized One as systemless. Thus it is called ‘a world-system.’”
須菩提於意云何三千大千世界所有微塵是為多不 須菩提言甚多世尊須菩提諸微塵如來說非微塵是名微塵如來說世界非世界是名世界
The Lord said, “What do you think, Subhūti? Can a Realized, Worthy, and Perfectly Awakened One be seen by virtue of the 32 Distinctive Features of a Great Man?”
Subhūti said, “No indeed, Lord. Why is that? Whatever 32 Distinctive Features of a Great Man have been preached by the Realized One, Lord, have been preached by the Realized One as featureless. Therefore they are called ‘the 32 Distinctive Features of a Great Man.’”
須菩提於意云何可以三十二相見如來不 不也世尊不可以三十二相得見如來何以故如來說三十二相即是非相是名三十二相
The Lord said, “If, however, some woman or man were to sacrifice as many of their own bodies as there are grains of sand in the Ganges River, Subhūti, and if someone were to learn just a four-lined verse from this round of teachings and teach it to others, the latter would on that basis generate a lot more merit, an immeasurable and incalculable amount.”
須菩提若有善男子善女人以恒河沙等身命布施若復有人於此經中乃至受持四句偈等為他人說其福甚多
Then the Venerable Subhūti burst into tears at the impact of the dharma. Wiping his tears away as he continued to shed them, he said this to the Lord, “It is a marvellous thing, Lord, it is a most marvellous thing, Blessed One, that this round of teachings has been preached by the Realized One. Since knowledge arose for me, Lord, I have never heard a round of teachings of this kind before. They will come to be endowed with a most marvellous thing, Lord, who when this discourse is being preached conceive the idea that it is the truth. But any such idea of truth, Lord, is indeed idealess. Therefore the Realized One preaches the so-called ‘idea of truth.’
爾時須菩提聞說是經深解義趣涕淚悲泣而白佛言 希有世尊佛說如是甚深經典我從昔來所得慧眼未曾得聞如是之經 世尊若復有人得聞是經信心清淨則生實相當知是人成就第一希有功德世尊是實相者則是非相是故如來說名實相
“For me it is no great marvel, Lord, that I believe and have faith in the round of teachings when it is being preached. Those [living beings], Lord, who will learn, master, and memorize this round of teachings will come to be endowed with a most marvellous thing.
世尊我今得聞如是經典信解受持不足為難若當來世後五百歲其有眾生得聞是經信解受持是人則為第一希有
“However, Lord, the idea of a self will not occur to them, nor will the idea of a living being, the idea of a soul, or the idea of a person occur. Why is that? Any such idea of a self is indeed idealess, any idea of a living being, idea of a soul, or idea of a person is indeed idealess. Why is that? Because the Buddhas and Lords are free of all ideas.”
何以故此人無我相人相眾生相壽者相 所以者何我相即是非相人相眾生相壽者相即是非相 何以故離一切諸相則名諸佛
At these words the Lord said this to the Venerable Subhūti, “Quite so, Subhūti! Quite so, Subhūti! Those living beings will come to be endowed with a most marvellous thing who, when this discourse is being preached, do not become afraid, frightened or fearful on hearing it. Why is that? This has been preached by the Realized One as the supreme perfection. And what the Realized One preaches as the supreme perfection is preached by innumerable Buddhas and Lords. That is why it is called ‘the supreme perfection.’
佛告須菩提 如是如是若復有人得聞是經不驚不怖不畏當知是人甚為希有 何以故須菩提如來說第一波羅蜜非第一波羅蜜是名第一波羅蜜
“However, Subhūti, any perfection of acceptance the Realized One has is indeed perfectionless. Why is that? When, Subhūti, King Kaliṃga cut off my limbs and extremities, I did not have at that time any idea of a self or idea of a living being or idea of a soul or idea of a person. I had no idea whatsoever, nor any non-idea. Why is that? If, Subhūti, I had had the idea of a self at that time, I would also have had the idea of ill-will at that time. [(Cz 77,24-26
If I had had a perception of a being, a perception of a soul, a perception of a person, then I would also have had a perception of ill-will at that time.] I remember, Subhūti, 500 rebirths in the past when I was the sage Kṣāntivādin, and then too I had no idea of a self, no idea of a living being, no idea of a soul, and no idea of a person.
“For that reason, then, Subhūti, a bodhisattva and mahāsattva should conceive the aspiration for supreme and perfect awakening after eliminating all ideas, he should not conceive an aspiration which is fixed on forms, he should not conceive an aspiration which is fixed on sounds, smells, tastes, or objects of touch, he should not conceive an aspiration which is fixed on dharmas, he should not conceive an aspiration which is fixed on non-dharmas, he should not conceive an aspiration which is fixed on anything. What is the reason for that? Whatever is fixed is indeed unfixed. For that very reason the Realized One preaches that a gift should be given by one without fixing on form.
須菩提忍辱波羅蜜如來說非忍辱波羅蜜 何以故須菩提如我昔為歌利王割截身體我於爾時無我相無人相無眾生相無壽者相 何以故我於往昔節節支解時若有我相人相眾生相壽者相應生瞋恨 須菩提又念過去於五百世作忍辱仙人於爾所世無我相無人相無眾生相無壽者相 是故須菩提菩薩應離一切相發阿耨多羅三藐三菩提心不應住色生心不應住聲香味觸法生心應生無所住心 若心有住則為非住是故佛說菩薩心不應住色布施
“However, Subhūti, this is the way in which a bodhisattva should engage in the giving away of gifts for the benefit of all living beings, but any idea of a living being is indeed idealess. All living beings of whom the Realized One has preached are indeed beingless. The Realized One, Subhūti, speaks truly, the Realized One tells the truth, he tells things as they are, the Realized One does not tell lies.
須菩提菩薩為利益一切眾生應如是布施如來說一切諸相即是非相 又說一切眾生則非眾生 須菩提如來是真語者實語者如語者不誑語者不異語者
“However, Subhūti, in that dharma which the Realized One has awakened to and taught there is no truth and no falsehood. Subhūti, one should regard a bodhisattva who has sunk to the level of objects and who gives away a gift which has sunk to the level of objects as being like, say, a man who has been plunged into darkness. Subhūti, one should regard a bodhisattva who gives a gift which has not sunk to the level of objects as being like, say, a man endowed with sight, who would see shapes of various kinds when dawn breaks and the sun comes up.
須菩提如來所得法此法無實無虛 須菩提若菩薩心住於法而行布施如人入闇則無所見 若菩薩心不住法而行布施如人有目日光明照見種種色
“However, Subhūti, those gentlemen or ladies who will learn, memorise, recite, and master this round of teachings, the Realized One knows them, Subhūti, the Realized One sees them, Subhūti, the Realized One comprehends them. All those living beings will generate an immeasurable quantity of merit.
須菩提當來之世若有善男子善女人能於此經受持讀誦則為如來以佛智慧悉知是人悉見是人 皆得成就無量無邊功德
If, however, some woman or man were to sacrifice in the morning as many of their own bodies as there are grains of sand in the Ganges River, Subhūti, were to sacrifice in the middle of the day and in the evening as many of their own bodies as there are sands in the Ganges River, were to sacrifice their own bodies in this manner for a hundred thousand million billion aeons, and if someone were to hear this round of teachings and not reject it, the latter would on that basis generate a much larger quantity of merit, an immeasurable and incalculable amount, to say nothing of someone who after copying it would learn it, memorize it, recite it, master it, and elucidate it in full for others.
須菩提若有善男子善女人初日分以恒河沙等身布施中日分復以恒河沙等身布施後日分亦以恒河沙等身布施如是無量百千萬億劫以身布施 若復有人聞此經典信心不逆其福勝彼何況書寫受持讀誦為人解說
“However, Subhūti, this round of teachings is inconceivable and incomparable. The Realized One has preached this round of teachings for the benefit of living beings who have set out on the highest path, for the benefit of living beings who have set out on the best path. Those who will learn, memorise, recite, and master this round of teachings, the Realized One knows them, Subhūti, the Realized One sees them, Subhūti. All those living beings will come to be endowed with an immeasurable quantity of merit, they will come to be endowed with an inconceivable, incomparable, unreckonable, measureless quantity of merit. [Those living beings will all carry my awakening on their shoulders.] Why is that? This dharma, Subhūti, cannot be heard by those of inferior inclinations, nor can it be heard, or learned, or memorized, or recited, or mastered by those who hold the false view of a self, who hold the false view of a living being, who hold the false view of a soul, or who hold the false view of a person. That is an impossibility.
須菩提以要言之是經有不可思議不可稱量無邊功德 如來為發大乘者說為發最上乘者說 若有人能受持讀誦廣為人說如來悉知是人悉見是人 皆得成就不可量不可稱無有邊不可思議功德如是人等則為荷擔如來阿耨多羅三藐三菩提 何以故須菩提若樂小法者著我見人見眾生見壽者見則於此經不能聽受讀誦為人解說
“However, Subhūti, on whatever piece of ground one elucidates this discourse, that piece of ground will become worthy of worship, that piece of ground will become worthy of veneration and reverential circumambulation for the whole world with its gods, human beings and anti-gods, that piece of ground will become a shrine.
須菩提在在處處若有此經一切世間天人阿修羅所應供養當知此處則為是塔皆應恭敬作禮圍繞以諸華香而散其處
“Those gentlemen and ladies, Subhūti, who will learn, memorise and master such discourses as these will be despised, they will be roundly despised. Whatever acts leading to perdition those living beings have done in former rebirths, through being despised they will in this life exhaust the demeritorious acts of their former rebirths, and they will attain the awakening of a Buddha.
復次須菩提善男子善女人受持讀誦此經若為人輕賤 是人先世罪業應墮惡道以今世人輕賤故先世罪業則為消滅當得阿耨多羅三藐三菩提
“I remember, Subhūti, that in the past, an incalculable aeon ago and more incalculable still, back before the Realized, Worthy and Perfectly Awakened One Dīpaṃkara and back further still, there were 84 hundred thousand million billion Buddhas with whom I found favour and with whom, after finding favour, I did not lose favour. However, Subhūti, that previous quantity of merit from when I found favour with the Buddhas and Lords, and after finding favour with them, I did not lose favour, does not approach even a hundredth part, even a thousandth part, even a hundred-thousandth part, even a hundred-thousand-millionth part, it does not even permit of any calculation, or reckoning in fractions, or computation, or comparison, or analogy, Subhūti, in relation to the quantity of merit from when, in the last time, as the final five hundred years come to pass, they will learn, memorize, recite and master this discourse.
須菩提我念過去無量阿僧祇劫於然燈佛前得值八百四千萬億那由他諸佛悉皆供養承事無空過者 若復有人於後末世能受持讀誦此經所得功德於我所供養諸佛功德百分不及一千萬億分乃至算數譬喻所不能及
“If, Subhūti, one were to describe the quantity of merit of those gentlemen and ladies, of as many of those gentlemen or ladies as acquire a quantity of merit at that time, those living beings would go mad or become mentally disturbed.
However, Subhūti, this round of teachings is inconceivable, and the effect it has is truly inconceivable.”
須菩提若善男子善女人於後末世有受持讀誦此經所得功德我若具說者或有人聞心則狂亂狐疑不信 須菩提當知是經義不可思議果報亦不可思議
He said, “How, Lord, should one who has set out on the bodhisattva path take his stand, how should he proceed, how should he control the mind?”
The Lord said, “In this regard, Subhūti, one who has set out on the bodhisattva path should have the following thought, ‘I should bring all living beings to final extinction in the realm of extinction without substrate remaining. But after I have brought living beings to final extinction in this way, no living being whatsoever has been brought to extinction.’ Why is that? If, Subhūti, the idea of a living being were to occur to a bodhisattva, or the idea of a soul or the idea of a person, he should not be called a bodhisattva. Why is that? There is no dharma called ‘one who has set out on the bodhisattva path.’
爾時須菩提白佛言世尊善男子善女人發阿耨多羅三藐三菩提心云何應住云何降伏其心 佛告須菩提善男子善女人發阿耨多羅三藐三菩提者當生如是心 我應滅度一切眾生滅度一切眾生已而無有一眾生實滅度者 何以故須菩提若菩薩有我相人相眾生相壽者相則非菩薩 所以者何須菩提實無有法發阿耨多羅三藐三菩提者
“What do you think, Subhūti? Is there any dharma which the Realized One had from the Realized One Dīpaṃkara by which he fully awakened to supreme and perfect awakening?”
He said, “There is no dharma whatsoever which the Realized One had from the Realized One Dīpaṃkara by which he fully awakened to supreme and perfect awakening.”
The Lord: So it is, Subhuti, so it is, there is no dharma by which the Tathagata, when he was in the presence of Dipankara, the Tathagata, Arhat, Fully Enlightened One, has awoken to the utmost, right and perfect enlightenment. If again, Subhuti, some dharma had been fully known by the Tathagata, not of me would the Tathagata Dipankara have predicted: «You, young Brahmin, will in a future period be a Tathagata, Arhat, Fully Enlightened, by the name Śākyamuni». Because then, Subhuti, there is not any dharma by which the Tathagata, Arhat, Fully Enlightened One has fully known the utmost, right and perfect enlightenment,] He said, “Therefore the Realized One Dīpaṃkara predicted of me ‘At a future time, young man, you will become a Realized, Worthy and Perfectly Awakened One by the name of Śākyamuni!’
須菩提於意云何如來於然燈佛所有法得阿耨多羅三藐三菩提不 不也世尊如我解佛所說義佛於然燈佛所無有法得阿耨多羅三藐三菩提 佛言如是如是須菩提實無有法如來得阿耨多羅三藐三菩提須菩提若有法如來得阿耨多羅三藐三菩提者然燈佛則不與我受記汝於來世當得作佛號釋迦牟尼以實無有法得阿耨多羅三藐三菩提 是故然燈佛與我受記作是言汝於來世當得作佛號釋迦牟尼
“Why is that? The word ‘Realized’ (tathāgata), Subhūti, is a synonym for reality (tathatā).
何以故如來者即諸法如義
“Should anyone say, Subhūti, that the Realized One has fully awakened to supreme and perfect awakening, [he would be speaking a falsehood,]1 there is no dharma whatsoever to which the Realized One has fully awakened as supreme and perfect awakening. In the dharma to which the Realized One has fully awakened, there is no truth and no falsehood. Therefore the Realized One preaches ‘All dharmas are Buddha-dharmas.’ As far as ‘all dharmas’ are concerned, Subhūti, all of them are dharma-less. That is why they are called ‘all dharmas.’
若有人言如來得阿耨多羅三藐三菩提須菩提實無有法佛得阿耨多羅三藐三菩提 須菩提如來所得阿耨多羅三藐三菩提於是中無實無虛是故如來說一切法皆是佛法 須菩提所言一切法者即非一切法是故名一切法
“Subhūti, it is as if there were, say, a man who was full-bodied and big-bodied.”
Subhūti said, “That man whom the Realized One has described as full-bodied and big-bodied has, Lord, been described by the Realized One as bodiless. That is why he is called full-bodied and big-bodied.”
須菩提譬如人身長大 須菩提言世尊如來說人身長大則為非大身是名大身
The Lord said, “Quite so, Subhūti. Any bodhisattva who would say such things as ‘I will bring living beings to final extinction’ should not be called a bodhisattva. Why is that? Does any dharma at all exist called ‘a bodhisattva,’ Subhūti?”
He said, “No indeed, Lord.”
The Lord said, “Therefore the Realized One preaches that all dharmas are devoid of a living being, devoid of a soul, devoid of a person.
須菩提菩薩亦如是若作是言我當滅度無量眾生則不名菩薩 何以故須菩提實無有法名為菩薩 是故佛說一切法無我無人無眾生無壽者
The bodhisattva, Subhūti, who would say such things as ‘I shall make the dispositions of a field perfect’ should also be described in just that way. Why is that? The Realized One has preached, Subhūti, that the so-called ‘dispositions of a field’ are dispositionless. That is why they are called ‘dispositions of a field.’
須菩提若菩薩作是言我當莊嚴佛土是不名菩薩 何以故如來說莊嚴佛土者即非莊嚴是名莊嚴
“The bodhisattva who has faith, Subhūti, in the oft-repeated saying ‘Dharmas are selfless’ has been declared by the Realized, Worthy and Perfectly Awakened One to be a bodhisattva, a bodhisattva indeed.
須菩提若菩薩通達無我法者如來說名真是菩薩
“What do you think, Subhūti? Does the Realized One have the eye of the flesh?”
He said, “It is so, Lord, the Realized One has the eye of the flesh.”
The Lord said, “What do you think, Subhūti? Does the Realized One have the eye of the gods, the eye of insight, the eye of dharma, the eye of the Awakened?” He said, “It is so, Lord, the Realized One has the eye of the gods, the eye of insight, the eye of dharma, the eye of the Awakened.”
須菩提於意云何如來有肉眼不 如是世尊如來有肉眼 須菩提於意云何如來有天眼不如是世尊如來有天眼須菩提於意云何如來有慧眼不如是世尊如來有慧眼須菩提於意云何如來有法眼不如是世尊如來有法眼須菩提於意云何如來有佛眼不如是世尊如來有佛眼
The Lord said, “What do you think, Subhūti? If there were as many Ganges Rivers as there are grains of sand in the Ganges River, and if there were just as many world-systems as there would be grains of sand in them, would those world-systems be numerous?”
[He said, “Quite so, Lord, those world-systems would be numerous.”]
The Lord said, “Subhūti, as many living beings as there might be in those world-systems, I would know their manifold streams of thought. Why is that? Those so-called ‘streams of thought,’ Subhūti, have been preached by the Realized One as streamless. That is why they are called ‘streams of thought.’ Why is that? Subhūti, one cannot apprehend a past thought, one cannot apprehend a future thought, one cannot apprehend a present [thought].
須菩提於意云何恒河中所有沙佛說是沙不如是世尊如來說是沙須菩提於意云何如一恒河中所有沙有如是等恒河是諸恒河所有沙數佛世界如是寧為多不 甚多世尊 佛告須菩提爾所國土中所有眾生若干種心如來悉知 何以故如來說諸心皆為非心是名為心 所以者何須菩提過去心不可得現在心不可得未來心不可得
“What do you think, Subhūti? If someone were to fill this trigalactic megagalactic world-system with the seven treasures and give it as a gift, would that gentleman or lady engender a lot of merit on that basis?”
He said, “A lot, Lord. A lot, Blessed One.”
The Lord said, “Quite so, Subhūti, quite so. It is a lot. That gentleman or lady would engender a lot of merit on that basis. If there were a quantity of merit, Subhūti, the Realized One would not have preached the so-called ‘quantity of merit.’
須菩提於意云何若有人滿三千大千世界七寶以用布施是人以是因緣得福多不 如是世尊此人以是因緣得福甚多 須菩提若福德有實如來不說得福德多以福德無故如來說得福德多
“What do you think, Subhūti? Can a Realized One be seen by virtue of the perfection of his physical body?”
He said, “No, Lord, a Realized One cannot be seen by virtue of the perfection of his physical body. Why is that? The so-called ‘perfection of the physical body’ has been preached by the Realized One as perfectionless. That is why it is called the ‘perfection of the physical body.’”
須菩提於意云何佛可以具足色身見不 不也世尊如來不應以具足色身見 何以故如來說具足色身即非具足色身是名具足色身
The Lord said, “What do you think, Subhūti? Can a Realized One be seen by virtue of the possession of distinctive features?”
He said, “No, Lord, a Realized One cannot be seen by virtue of the possession of distinctive features. Why is that? What the Realized One has preached as the possession of distinctive features has been preached by the Realized One as lacking the possession of distinctive features. That is why it is called the possession of distinctive features.”
須菩提於意云何如來可以具足諸相見不 不也世尊如來不應以具足諸相見 何以故如來說諸相具足即非具足是名諸相具足
The Lord said, “What do you think, Subhūti? Does it occur to the Realized One that he has taught the dharma? Subhūti, anybody who would say such things as ‘The Tathāgata has taught the dharma’ would misrepresent me, Subhūti, on account of wrong learning. Why is that? As for the so-called ‘teaching of the dharma,’ Subhūti, there exists no dharma whatsoever which can be apprehended called the teaching of the dharma.”
須菩提汝勿謂如來作是念我當有所說法莫作是念 何以故若人言如來有所說法即為謗佛不能解我所說故須菩提說法者無法可說是名說法
He said, “Can it be, Lord, that there will be be any living beings at a future time who will hear such dharmas as these being preached and have faith in them?”
The Lord said, “Subhūti, they are not beings, nor are they non-beings. Why is that? ‘All beings,’ Subhūti, have been preached by the Realized One as beingless. That is why they are called ‘all beings.’
爾時慧命須菩提白佛言世尊頗有眾生於未來世聞說是法生信心不 佛言須菩提彼非眾生非不眾生 何以故須菩提眾生眾生者如來說非眾生是名眾生
“What do you think, Subhūti? Does any dharma at all exist to which the Realized One became fully awakened as supreme and perfect awakening?”
He said, “No dharma whatsoever exists to which the Realized One became fully awakened as supreme and perfect awakening.”
The Lord said, “Quite so, Subhūti, quite so. Not even a fine or minute (aṇu) dharma is to be found or apprehended in it. That is why it is called ‘superfine or supreme (anuttarā) and perfect awakening.’
須菩提白佛言世尊佛得阿耨多羅三藐三菩提為無所得耶 如是如是須菩提我於阿耨多羅三藐三菩提乃至無有少法可得是名阿耨多羅三藐三菩提
“However, Subhūti, that dharma is the same as any other (sama), and there is nothing at all different (viṣama) about it. That is why it is called ‘supreme and perfect (samyak) awakening.’ By virtue of being devoid of a soul, being devoid of a living being and being devoid of a person, that supreme and perfect awakening is fully awakened to as being the same as all wholesome dharmas. These so-called ‘wholesome dharmas,’ Subhūti, have been preached by the Realized One as being indeed dharma-less. That is why they are called ‘wholesome dharmas.’
復次須菩提是法平等無有高下是名阿耨多羅三藐三菩提 以無我無人無眾生無壽者修一切善法則得阿耨多羅三藐三菩提 須菩提所言善法者如來說非善法是名善法
“If, however, someone were to amass piles of the seven treasures as high as all the Sumerus, kings of all mountains, in the trigalactic megagalactic world-system and give them as a gift, Subhūti, and if someone else were to do no more than learn just a four-lined verse from this Perfection of Insight and teach it to others, then the former quantity of merit, Subhūti, does not approach even a hundredth part of the latter quantity of merit and so on, until nor does it even permit of any analogy.
須菩提若三千大千世界中所有諸須彌山王如是等七寶聚有人持用布施若人以此般若波羅蜜經乃至四句偈等受持讀誦為他人說於前福德百分不及一百千萬億分乃至算數譬喻所不能及
“What do you think, Subhūti? Does it occur to the Realized One that he has liberated living beings? This is again not the way one should see things, Subhūti. Why is that? There is no living being whatsoever who has been liberated by the Realized One. If moreover there were any living being who was liberated by the Realized One, Subhūti, that would constitute seizing upon a self on his part, seizing upon a living being, seizing upon a soul, seizing upon a person. This ‘seizing upon a self,’ Subhūti, has been preached by the Realized One as devoid of seizing, but it is learned by foolish ordinary people. These ‘foolish ordinary people,’ Subhūti, have been preached by the Realized One as peopleless. That is why they are called ‘foolish ordinary people.’
須菩提於意云何汝等勿謂如來作是念我當度眾生須菩提莫作是念 何以故實無有眾生如來度者若有眾生如來度者如來則有我人眾生壽者 須菩提如來說有我者則非有我而凡夫之人以為有我 須菩提凡夫者如來說則非凡夫
“What do you think, Subhūti? Can a Realized One be seen by virtue of the possession of distinctive features?”
He said, “Quite so, Lord, a Realized One can be seen by virtue of the possession of distinctive features.”
(H 156,n12: The positive reply made negative is a later amendation.) The Lord said, “If, however, a Realized One could be seen by virtue of the possession of distinctive features, Subhūti, a wheel-turning king would also be a Realized One.”
He said, “As I understand the meaning of what the Lord has preached, a Realized One cannot be seen by virtue of the possession of distinctive features.”
Then on that occasion the Lord uttered these verses:
須菩提於意云何可以三十二相觀如來不 須菩提言如是如是以三十二相觀如來 佛言須菩提若以三十二相觀如來者轉輪聖王則是如來 須菩提白佛言世尊如我解佛所說義不應以三十二相觀如來 爾時世尊而說偈言
“Whoever saw me through my physical form,
Whoever followed me through the sound of my voice,
Engaged in the wrong endeavours,
Those people will not see me.
若以色見我 以音聲求我 是人行邪道 不能見如來
A Buddha is visible through the dharma,
A Realized One has the dharma for a body,
But the nature of dharma being unknowable by sensory consciousness,
It cannot be known by sensory consciousness.”
“What do you think, Subhūti? Did the Realized One awaken fully to supreme and perfect awakening through the possession of distinctive features? This is again not the way one should see things, Subhūti. The Realized One did not awaken fully to supreme and perfect awakening through the possession of distinctive features.
“Moreover, Subhūti, if it should be thought that those who have set out on the bodhisattva path assert the destruction of any dharma or its annihilation, then once again, Subhūti, this is not the way one should see things. Those who have set out on the bodhisattva path do not assert the destruction or annihilation of any dharma whatsoever.
須菩提汝若作是念如來不以具足相故得阿耨多羅三藐三菩提 須菩提莫作是念如來不以具足相故得阿耨多羅三藐三菩提 須菩提若作是念發阿耨多羅三藐三菩提者說諸法斷滅相莫作是念 何以故發阿耨多羅三藐三菩提心者於法不說斷滅相
“If, however, some gentleman or lady were to fill as many world-systems as there are grains of sand in the Ganges River with the seven treasures and give them as a gift to the Realized, Worthy and Perfectly Awakened Ones, Subhūti, and if some bodhisattva were to attain acceptance with regard to the fact that dharmas are devoid of self, [and devoid of arising,]1 the latter would generate from that a lot more merit. However, Subhūti, the quantity of merit should not be acquired by the bodhisattva.”
He said, “Lord, should the quantity of merit be acquired?”
The Lord said, “It should be acquired, Subhūti, but should not be taken up. That is why one says ‘It should be acquired.’
須菩提若菩薩以滿恒河沙等世界七寶布施若復有人知一切法無我得成於忍此菩薩勝前菩薩所得功德須菩提以諸菩薩不受福德故 須菩提白佛言世尊云何菩薩不受福德 須菩提菩薩所作福德不應貪著是故說不受福德
“However, Subhūti, if someone were to say that the Realized One goes or comes or stands or sits or lies down, he does not understand the meaning of what I have preached. Why is that? He who is called ‘the Realized One’ (tathāgata), Subhūti, has not come (āgata) from anywhere, nor has he gone (gata) anywhere. That is why he is called ‘the Realized, Worthy and Perfectly Awakened One.’
須菩提若有人言如來若來若去若坐若臥是人不解我所說義 何以故如來者無所從來亦無所去故名如來
“If, however, some gentleman or lady were to fill as many world-systems as there are grains of sand in the Ganges River with the seven treasures and give them as a gift to the Realized, Worthy and Perfectly Awakened Ones, Subhūti, and if some bodhisattva were to attain acceptance with regard to the fact that dharmas are devoid of self, [and devoid of arising,]1 the latter would generate from that a lot more merit. However, Subhūti, the quantity of merit should not be acquired by the bodhisattva.”
He said, “Lord, should the quantity of merit be acquired?”
The Lord said, “It should be acquired, Subhūti, but should not be taken up. That is why one says ‘It should be acquired.’
須菩提若菩薩以滿恒河沙等世界七寶布施若復有人知一切法無我得成於忍此菩薩勝前菩薩所得功德須菩提以諸菩薩不受福德故 須菩提白佛言世尊云何菩薩不受福德 須菩提菩薩所作福德不應貪著是故說不受福德
“However, Subhūti, if someone were to say that the Realized One goes or comes or stands or sits or lies down, he does not understand the meaning of what I have preached. Why is that? He who is called ‘the Realized One’ (tathāgata), Subhūti, has not come (āgata) from anywhere, nor has he gone (gata) anywhere. That is why he is called ‘the Realized, Worthy and Perfectly Awakened One.’
須菩提若有人言如來若來若去若坐若臥是人不解我所說義 何以故如來者無所從來亦無所去故名如來
“If, however, some gentleman or lady were to take as many world-systems as there are dust-particles of earth in the trigalactic megagalactic world-system, Subhūti, and grind them to powder, so that they were like, say, a pile of the most minute atoms, what do you think, Subhūti? Would that pile of the most minute atoms be considerable?”
He said, “Quite so, Lord, that pile of the most minute atoms would be considerable. Why is that? If, Lord, there were a pile, the Lord would not say ‘pile of the most minute atoms.’ Why is that? Any pile of the most minute atoms which has been preached has been preached as pile-less by the Lord. That is why it is called ‘a pile of the most minute atoms.’
須菩提若善男子善女人以三千大千世界碎為微塵於意云何是微塵眾寧為多不 甚多世尊 何以故若是微塵眾實有者佛則不說是微塵眾 所以者何佛說微塵眾則非微塵眾是名微塵眾
“And whenever the Realized One preaches about a ‘trigalactic megagalactic world-system,’ that has been preached by the Realized One as systemless. That is why it is called ‘a trigalactic megagalactic world-system.’ Why is that? If, Lord, there were a system, that, Lord, would indeed constitute seizing upon a solid mass, yet what the Realized One has preached of as seizing upon a solid mass, that has been preached by the Realized One as devoid of any seizing. That is why it is called ‘seizing upon a solid mass.’”
The Lord said, “And yet seizing upon something solid is a dharma which is beyond linguistic expression, Subhūti, which is ineffable. It has been taken up by foolish ordinary people.
世尊如來所說三千大千世界則非世界是名世界 何以故若世界實有者則是一合相如來說一合相則非一合相是名一合相 須菩提一合相者則是不可說但凡夫之人貪著其事
“Why is that? If someone were to say, Subhūti, that the Realized One preached the view of a self, the view of a living being, the view of a soul, the view of a person, would he be saying the right thing by saying that, Subhūti?”
He said, “No, Lord. Why is that? Any view of a self, Lord, preached of by the Realized One has been preached by the Realized One as viewless. That is why it is called ‘a view of a self.’”
須菩提若人言佛說我見人見眾生見壽者見須菩提於意云何是人解我所說義不 世尊是人不解如來所說義何以故世尊說我見人見眾生見壽者見即非我見人見眾生見壽者見是名我見人見眾生見壽者見
The Lord said, “It is in this way, Subhūti, that one who has set out on the bodhisattva path should know all dharmas and have faith in them. But he should have faith in them in such a way that even the idea of a dharma does not come to be present. Why is that? This so-called ‘idea of a dharma,’ Subhūti, has been preached by the Realized One as idealess. That is why it is called the ‘idea of a dharma.’
須菩提發阿耨多羅三藐三菩提心者於一切法應如是知如是見如是信解不生法相 須菩提所言法相者如來說即非法相是名法相
“If, however, any bodhisattva and mahāsattva were to fill immeasurable and incalculable world-systems with the seven treasures and make a gift of them, Subhūti, and if some gentleman or lady were to do no more than learn just a four-lined verse from this Perfection of Insight and memorize it, teach it, and master it, [and elucidate it in full for others,]1 the latter would generate from that a lot more merit, an immeasurable and incalculable amount. And how should he elucidate it? So as not to throw light on it. That is why one says ‘he should elucidate it.’
須菩提若有人以滿無量阿僧祇世界七寶持用布施若有善男子善女人發菩薩心者持於此經乃至四句偈等受持讀誦為人演說其福勝彼 云何為人演說不取於相如如不動
A shooting star, a clouding of the sight, a lamp,
An illusion, a drop of dew, a bubble,
A dream, a lightning’s flash, a thunder cloud—
This is the way one should see the conditioned.”
何以故 一切有為法 如夢幻泡影 如露亦如電 應作如是觀
This is what the Lord said. Delighted, the Elder Subhūti, those monks, nuns, male lay followers, female lay followers, and the whole world with its gods, humans, anti-gods and gandharvas rejoiced at what the Lord had preached.
佛說是經已長老須菩提及諸比丘比丘尼優婆塞優婆夷一切世間天人阿修羅聞佛所說皆大歡喜信受奉行
The Vajracchedikā Prajñāpāramitā is concluded.
金剛般若波羅蜜經真言 那謨婆伽跋帝 缽喇壤 波羅弭多曳 唵伊利底 伊室利 輸盧馱 毘舍耶 毘舍耶 莎婆訶
Translation from the University of Oslo