金剛般若波羅蜜經

<1>  法會因由分

如是我聞一時佛在舍衛國祇樹給孤獨園與大比丘衆千二百五十人俱

爾時世尊食時着衣持鉢入舍衛大城乞食於其城中次第乞已還至本處

飯食訖收衣鉢洗足已敷座而坐

Section I. The Convocation of the Assembly

Thus have I heard. Upon a time Buddha sojourned in Anathapindika's Park by Shravasti with a great company of bhikshus,even twelve hundred and fifty.

One day,at the time for breaking fast,the World-honoured enrobed,and carrying His bowl made His way into the great city of Shravasti to beg for His food.  In the midst of the city He begged from door to door according to rule. This done,He returned to His retreat and took His meal. When He had finished He put away His robe and begging bowl,washed His feet,arranged His seat,and sat down.

<2>  善現起請分

時長老須菩提在大衆中卽從座起偏袒右肩右膝着地合掌恭敬而白佛

言希有世尊如來善護念諸菩薩善付囑諸菩薩世尊善男子善女人發阿

□多羅三□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請當爲汝說善男子善

女人發阿□多羅三□三菩提心應如是住如是降伏其心唯然世尊願樂

欲聞

Section Ⅱ２Subhuti Makes a Request

Now in the midst of the assembly was the Venerable Subhuti. Forthwith he arose,uncovered his right shoulder,knelt upon his right knee,and,respectfully raising his hands with palms joined,addressed Buddha thus : World-honoured One,it is most precious how mindful the Tathagata is of all the Bodhisattvas,protecting and instructing them so well! World-honoured One,if good men and good women seek the Consummation of Incomparable Enlightenment, by what criteria should they abide and how should they control their thoughts?

Buddha said : Very good,Subhuti! Just as you say,the Tathagatha is ever-mindful of all the Bodhisattvas,protecting and instructing them well. Now listen and take my words to heart: I will declare to you by what criteria good men and good women seeking the Consummation of Incomparable Enlightenment should abide,and how they should control their thoughts.

Said Subhti: Pray,do,World-honoured One. With joyful anticipation we long to hear.

<3>  大乘正宗分

佛告須菩提諸菩薩摩訶薩應如是降伏其心所有一切衆生之類若卵生

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衆生實無衆生得滅

度者何以故須菩提若菩薩有我相人相衆生相壽者相則非菩薩

Section Ⅲ. The Real Teaching of the Great Way

Buddha said: Subhuti,all the Bodhisattva-Heroes should discipline their thoughts as follows: All living creatures of whatever class,born from eggs,from wombs,from moisture,or by transformation,whether with form or without form,whether in a state of thinking or exempt from thought-necessity,or wholly beyond all thought realms-all these are caused by Me to attain Unbounded Liberation Nirvana. Yet when vast,uncountable,immeasurable numbers of beings have thus been liberated,verily no being has been liberated. Why is this,Subhuti? It is because no Bodhisattva who is a real Bodhisattva cherishes the idea of an ego-entity,a personality, a being, or a separated individuality.

<4>  妙行無住分

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主聲香味

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敎住

Section Ⅳ. Even the Most Beneficent Practices are Relative

Furthermore,Subhuti,in the practice of charity a Bodhisattva should be detached. That is to say,he should practise charity without regard to appearances;without regard to       sound,odour,touch,flavour or any quality. Subhuti, thus should the Bodhisattva practise charity without attachment. Wherefore? In such a case his merit is incalculable.

Subhuti,what do you think? Can you measure all the space extending eastward?

No,World-honoured One,I cannot.

Then can you, Subhuti, measure all the space extending southward,westward,northward, or in any other direction, including nadir and zenith?

No, World-honoured One, I cannot.

Well, Subhuti, equally incalculable is the merit of the Bodhisattva who practises charity without any attachment to appearances. Subhuti, Bodhisattvas should persevere one-pointedly in this instruction.

<5>  如理實見分

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

以故如來所說身相卽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

Section Ⅴ. Understanding the Ultimate Principle of Reality

Subhuti, what do you think?  Is the Tathagata to be recognized by some material characteristic?  No,World-honoured One; the Tathagata cannot be recognized by any material characteristic.  Wherefore?  Because the Tathagata has said that material characteristics are not,in fact,material characteristics.

Buddha said: Subhuti,wheresoever are material characteristics there is delusion; but whoso perceives that all characteristics are in fact no-characteristics,perceives the Tathagata.

<6>  正信希有分

須菩提白佛言世尊頗有衆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爲

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衆生得如

是無量福德何以故是諸衆生無復我相人相衆生相壽者相無法相亦無

非法相何以故是諸衆生若心取相則爲着我人衆生壽者若取法相則着

我人衆生壽者何以故若取非法相卽着我人衆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喩者法尙應捨何

況非法

section Ⅵ. Rare is True Faith

Subhuti said to Buddha: World-honoured One, will there always be men who will truly believe after coming to hear these teachings?

Buddha answered: Subhuti,do not utter such words! At the end of the last five-hundred-year period following the passing of the Tathagata,there will be self-controlled men,rooted in merit,coming to hear these teachings,who will be inspired with belief.  But you should realize that such men have not strenghtened their root of merit under just one Buddha,or two Buddhas,or three,or four,or five Buddhas,but under countless Buddhas; and their merit is of every kind. Such men,coming to hear these teachings,will have an immediate uprising of pure faith, Subhuti; and the Tathagata will recognize them. Yes, He will clearly perceive all these of pure heart,and the magnitude of their moral excellences. Wherefore? It is because such men will not fall back to cherishing the idea of an ego-entity,a personality,a being, or a separated individuality. They will neither fall back to cherishing the idea of things as having intrinsic qualities,nor even of things as devoid of intrinsic qualities.

Wherefore? Because if such men allowed their minds to grasp and hold on to anything they would be cherishing the idea of an ego-entity,a personality,a being,or a separated individuality; and if they grasped and held on to the notion of things as having intrinsic qualities they would be cherishing the idea of an ego-entity,a personality,a being,or a separated individuality. Likewise,if they grasped and held on to the notion of things as devoid of intrinsic qualities they would be cherishing the idea of an ego-entity,a personality,a being,or a separated individuality. So you should not be attached to things as being possessed of,or devoid of,intrinsic qualities.

This is the reason why the Tathagata always teaches this saying: My teaching of the Good Law is to be likened unto a raft. The Buddha-teaching must be relinquished; how much more so misteaching!

<7>  無得無說分

須菩提於意云何如來得阿□多羅三□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□多羅三□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

賢聖皆以無爲法而有差別

Section Ⅶ. Great Ones,Perfect Beyond Learning,Utter no Words of Teaching

Subhuti,what do you think? Has the Tathagata attained the Consummation of Incomparable Enlightenment?  Has the Tathagata a teaching to enunciate?

Subhuti answered: As I understand Buddha's meaning there is no formulation of truth called Consummation of Incomparable Enlightenment.  Moreover,the Tathagata has no formulated teaching to enunciate. Wherefore? Because the Tathagata has said that truth is uncontainable and inexpressible. It neither is nor is it not.

Thus it is that this unformulated Principle is the foundation of the different systems of all the sages.

<8>  依法出生分

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

爲多不須菩提言甚多世尊何以故是福德卽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爲他人說其福勝彼何以故須

菩提一切諸佛及諸佛阿□多羅三□三菩提法皆從此經出須菩提所謂

佛法者卽非佛法

Section Ⅷ. The Fruits of Meritorious Action

Subhuti,what do you think? If anyone filled three thousand galaxies of worlds with the seven treasures and gave all away in gifts of alms,would he gain great merit?

Subhuti said: Great indeed, World-honoured One!  Wherefore?  Because merit partakes of the character of no-merit,the Tathagata characterized the merit as great.

Then Buddha said: On the other hand,if anyone received and retained even only four lines of this Discourse and taught and explained them to others,his merit would be the greater. Wherefore? Because,Subhuti,from this Discourse issue forth all the Buddhas and the Consummation of Incomparable Enlightenment teachings of all the Buddhas.

Subhuti,what is called "the Religion given by Buddha" is not,in fact,Buddha-Religion.

<9>  一相無相分

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

何以故須陀洹名爲入流而無所入不入色聲香味觸法是名須陀洹須菩

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爲不來而

實無不來是故名阿那含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

念我得阿羅漢道卽爲着我人衆生壽者世尊佛說我得無諍三昧人中最

爲第一是第一離欲阿羅漢世尊我不作是念我是離欲阿羅漢世尊我若

作是念我得阿羅漢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

Section Ⅸ. Real Designation is Undesignate

Subhuti,what do you think? Does a disciple who has entered the Stream of the Holy Life say within himself: I obtain the fruit of a Stream-entrant?

Subhuti said : No,World-honoured One. Wherefore? Because "stream-entrant" is merely a name. There is no stream-entering. The disciple who pays no regard to form,sound,odour,taste,touch,or any quality,is called a Stream-entrant.

Subhuti,what do you think? Does an adept who is subject to only one more rebirth say within himself: I obtain the fruit of a Once-to-be-reborn?

Subhuti said: No,World-honoured one.Wherefore? Because "Once-to-be-reborn" is merely a name. There is no passing away nor coming into existence.〔The adept who realizes〕-this is called "Once-to-be-reborn."

Subhuti,what do you think? Does a venerable one who will never more be reborn as a mortal say within himself: I obtain the fruit of a Non-returner?

Subhuti said: No,World-honoured One. Wherefore? Because "Non-returner" is merely a name. There is no non-returning; hence the designation "Non-returner."

Subhuti,what do you think? Does a holy one say within himself: I have obtained Perfective Enlightenment?

Subhuti said: No,World-honoured One.Wherefore? Because there is no such condition as that called "Perfective Enlightenment" World-honoured One,if a holy one of Perfective Enlightenment said to himself "such am I," he would necessarily partake of the idea of an ego-entity,a personality,a being,or a separated individuality. World-honoured One, when the Buddha declares that I excel amongst holy men in the Yoga of perfect quiescence,in dwelling in seclusion,and in freedom from passions,I do not say within myself: I am a holy one of Perfective Enlightenment,free from passions. World-honoured One, if I said within myself: Such am I; you would not declare: Subhuti finds happiness abiding in peace,in seclusion in the midst of the forest. This is because Subhuti abides no where: therefore he is called, "Subhuti, Joyful-Abider-in-Peace, Dweller-in-Seclusion-in-the-Forest."

<10> 莊嚴淨土分

佛告須菩提於意云何如來昔在燃燈佛所於法有所得不不也世尊如來

在燃燈佛所於法實無所得須菩提於意云何菩薩莊嚴佛土不不也世尊

何以故莊嚴佛土者卽非莊嚴是名莊嚴是故須菩提諸菩薩摩訶薩應如

是生淸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爲大不須菩提言甚大世

尊何以故佛說非身是名大身

Section Ⅹ. Setting Forth Pure Lands

Buddha said: Subhuti,what do you think? In the remote past when the Tathagatg was with Dipankara Buddha,did he have any degree of attainment in the Good Law?

No,World-honoured One. When the Tathagata was with Dipankara Buddha he had no degree of attainment in the Good Law.

Subhuti,what do you think? Does a Bodhisattva set forth any majestic Buddha-lands?

No,World-honoured One. Wherefore? Because setting forth majestic Buddha-lands is not a majestic setting forth;this is merely name.

〔Then Buddha continued:〕Therefore, Subhuti, all Bodhisattvas,lesser and great,should develop a pure,lucid mind,not depending upon sound,flavour,touch,odour or any quality. A Bodhisattva should develop a mind which alights upon no thing whatsoever; and so should he establish it.

Subhuti,this may be likened to a human frame as large as the mighty Mount Sumeru. What do you think? Would such a body be great?

Subhuti replied: Great indeed,World-honoured One. This is because Buddha has explained that no body is called a great body.

<11> 無爲福勝分

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爲多

不須菩提言甚多世尊但諸恒河尙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

至受持四句偈等爲他人說而此福德勝前福德

Section □. The superiority of Unformulated Truth

Subhuti,if there were as many Ganges rivers as the sand-grains of the Ganges,would the sand-grains of them all be many?

Subhuti said: Many indeed, World-honoured One! Even the Ganges rivers would be innumerable; how much more so would be their sand-grains?

Subhuti,I will declare a truth to you. If a good man or good woman filled three thousand galaxies of worlds with the seven treasures for each sand-grain in all those Ganges rivers, and gave all away in gifts of alms,would he gain great merit?

Subhuti answered:  Great  indeed, World-honoured One!

Then Buddha declared: Nevertheless,Subhuti,if a good man or good woman studies this Discourse only so far as to receive and retain four lines,and teaches and explains them to others,the consequent merit would be far greater.

<12> 尊重正敎分

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爲有佛若尊重弟子

Section □. Veneration of the True Doctrine

Furthermore, Subhuti, you should know that wheresoever this Discourse is proclaimed,by even so little as four lines,that place should be venerated by the whole realms of Gods,Men and Titans,as though it were a Buddha-shrine. How much more is this so in the case of one who is able to receive and retain the whole and read and recite it throughout!

Subhuti, you should know that such an one attains the highest and most wonderful truth. Wheresoever this sacred discourse may be found there should you comport yourself as though in the presence of Buddha and disciples worthy of honour.

<13> 如法受持分

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

爲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

蜜卽非般若波羅蜜是名般若波羅蜜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須菩提於意云何三千大千世界所有微

塵是爲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卽是非相

是名三十二相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爲他人說其福甚多

Section ⅩⅢ. How this Teaching should be Received and Retained

At that time Subhuti addressed Buddha,saying. World-honoured One,by what name should this Discourse be known,and how should we receive and retain it?

Buddha answered: Subhuti, this Discourse should be known as "The Diamond of the Perfection of Transcendental Wisdom" - thus should you receive and retain it. Subhuti,what is the reason herein? According to the Buddha-teaching the Perfection of Transcendental Wisdom is not really such. "Perfection of Transcendental wisdom" is just the name given to it. Subhuti,what do you think? Has the Tathagata a teaching to enunciate?

Subhuti replied to Buddha: World-honoured One,the Tathagata has nothing to teach.

subhuti, what do you think? Would there be many molecules in 〔the composition of〕 three thousand galaxies of worlds?

Subhuti said: Many,indeed,World-honoured One!

Subhuti, the Tathagata declares that all these molecules are not really such; they are called "molecules." 〔Furthermore,〕the Tathagata declares that a world is not really a world; it is called "a world."

Subhuti,what do you think? May the Tathagata be perceived by the thirty-two physical peculiarities〔of an outstanding sage〕

No, World-honoured One, the Tathagata may not be perceived by these thirty-two marks. Wherefore? Because the Tathagata has explained that the thirty-two marks are not really such; they are called "the thirty-two marks."

Subhuti,if on the one hand a good man or a good woman sacrifices as many lives as the sand-grains of the Ganges, and on the other hand anyone receives and retains even only four lines of this Discourse,and teaches and explains them to others,the merit of the latter will be the greater.

<14> 離相寂滅分

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

經信心淸淨則生實相當知是人成就第一希有功德世尊是實相者則是

非相是故如來說名實相世尊我今得聞如是經典信解受持不足爲難若

當來世後五百歲其有衆生得聞是經信解受持是人則爲第一希有何以

故此人無我相無人相無衆生相無壽者相所以者何我相卽是非相人相

衆生相壽者相卽是非相何以故離一切諸相則名諸佛佛告須菩提如是

如是若復有人得聞是經不驚不怖不畏當知是人甚爲希有何以故須菩

提如來說第一波羅蜜須菩提忍辱波羅蜜如來說非忍辱波羅蜜是名忍

辱波羅蜜何以故須菩提如我昔爲歌利王割截身體我於爾時無我相無

人相無衆生相無壽者相何以故我於往昔節節支解時若有我相人相衆

生相壽者相應生嗔恨須菩提又念過去於五百世作忍辱仙人於爾所世

無我相無人相無衆生相無壽者相是故須菩提菩薩應離一切相發阿□

多羅三□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

心若心有住則爲非住是故佛說菩薩心不應住色布施須菩提菩薩爲利

益一切衆生應如是布施如來說一切諸相卽是非相又說一切衆生卽非

衆生須菩提如來是眞語者實語者如語者不□語者不異語者須菩提如

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須菩提

當來之世若有善男子善女人能於此經受持讀誦則爲如來以佛智慧悉

知是人悉見是人皆得成就無量無邊功德

Section ⅩⅣ. Perfect Peace Lies in Freedom from Characteristic Distinctions

Upon the occasion of hearing this Discourse Subhuti had an interior realization of its meaning and was moved to tears. Whereupon he addressed Buddha thus: It is a most precious thing, World-honoured One,that you should deliver this supremely profound Discours. Never have I heard such an exposition since of old my eye of wisdom first opened. World-honoured One,if anyone listens to this Discourse in faith with a pure,lucid mind,he will thereupon conceive an idea of Fundamental Reality. We should know that such an one establishes the most remarkable virtue. World-honoured One,such an idea of Fundamental Reality is not,in fact,a distinctive idea; therefore the Tathagata teaches: "Idea of Fundamental Reality" is merely a name.

World-honoured One, having listened to this Discourse, I receive and retain it with faith and understanding. This is not difficult for me, but in ages to come-in the last five hundred years,if there be men coming to hear this Discourse who receive and retain it with faith and understanding,they will be persons of most remarkable achievement. Wherefore? Because they will be free from the idea of an ego-entity,free from the idea of a personality,free from the idea of a being,and free from the idea of a separated individuality.  And why?  Because the distinguishing of an ego-entity is erroneous.  Likewise the distinguishing of a personality,or a being,or a separated individuality is erroneous. Consequently those who have left behind every phenomenal distinction are called Buddhas all.

Buddha said to Subhuti:  Just as you say!  If anyone listens to this Discourse and is neither filled with alarm nor dread,be it known that such an one is of remarkable achievement.  Wherefore?  Because, Subhuti, the Tathagata teaches that the First Perfection〔the Perfection of Charity〕 is not, in fact, the First Perfection: such is merely a name.

Subhuti,the Tathagata teaches likewise that the perfection of Patience is not the perfection of Patience: such is merely a name. Why so? It is shown thus,Subhuti: When the Rajah of Kalinga mutilated my body, I was at that time free from the idea of an ego-entity,a personality,a being,and a separated individuality. Wherefore?  Because then when my limbs were cut away piece by piece,had I been bound by the distinctions aforesaid,feelings of anger and hatred would have been aroused within me.  Subhuti,I remember that long ago, sometime during my last past five hundred mortal lives,I was an ascetic practising patience. Even then was I free from those distinctions of separated selfhood. Therefore,Subhuti,Bodhisattvas should leave behind all phenomenal distinctions and awaken the thought of the Consummation of Incomparable Enlightenment by not allowing the mind to depend upon notions evoked by the sensible world-by not allowing the mind to depend upon notions evoked by sounds,odours,flavours,touch-contacts or any qualities.  The mind should be kept independent of any thoughts which arise within it. If the mind depends upon anything it has no sure haven. This is why Buddha teaches that the mind of a Bodhisattva should not accept the appearances of things as a basis when exercising charity.  Subhuti, as Bodhisattvas practise charity for the welfare of all living beings they should do it in this manner.  Just as the Tathagata declares that characteristics are not characteristics,so He declares that all living beings are not, in fact, living beings.

Subhuti,the Tathagata is He who declares that which is true; He who declares that which is fundamental; He who declares that which is ultimate. He does not declare that which is deceitful,nor that which is monstrous.  Subhuti, that Truth to which the Tathagata has attained is neither real nor unreal.

Subhuti,if a bodhisattva practises charity with mind attached to formal notions he is like unto a man groping sightless in the gloom; but a Bodhisattva who practises charity with mind detached from any formal notions is like unto a man with open eyes in the radiant glory of the morning,to whom all kinds of objects are clearly visible.

Subhuti,if there be good men and good women in future ages,able to receive,read and recite this Discourse in its entirety,the Tathagata will clearly perceive and recognize them by means of His Buddha-knowledge; and each one of them will bring immeasurable and incalculable merit to fruition.

<15> 持經功德分

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爲人解說

須菩提以要言之是經有不可思議不可稱量無邊功德如來爲發大乘者

說爲發最上乘者說若有人能受持讀誦廣爲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爲荷擔如

來阿□多羅三□三菩提何以故須菩提若樂小法者着我見人見衆生見

壽者見則於此經不能聽受讀誦爲人解說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爲是塔皆應恭敬作禮圍□以

諸華香而散其處

Section ⅩⅤ. The Incomparable Value of This Teaching

Subhuti,if on the one hand,a good man or a good woman performs in the morning as many charitable acts of self-denial as the sand-grains of the Ganges,and performs as many again in the noonday and as many again in the evening,and continues so doing throughout numberless ages,and,on the other hand,anyone listens to this Discourse with heart of faith and without contention,the latter would be the more blessed. But how can any comparison be made with one who writes it down,receives it,retains it,and explains it to others!

Subhuti,we can summarise the matter by saying that the full value of this Discourse can neither be conceived nor estimated,nor can any limit be set to it. The Tathagata has declared this teaching for the benefit of initiates of the Great Way; he has declared it for the benefit of initiates of the Supreme Way. Whosoever can receive and retain this teaching,study it,recite it and spread it abroad will be clearly  perceived and recognized by the Tathagata and will achieve a perfection of merit beyond measurement or calculation-a perfection of merit unlimited and inconceivable. In every case such an one will exemplify the Tathagata-Consummation of the Incomparable Enlightenment. Wherefore? Because, Subhuti, those who find consolation in limited doctrines involving the conception of an ego-entity,a personality,a being,or a separated individuality, are unable to accept,receive,study,recite,

,recite,and openly explain this Discourse.

Subhuti,in every place where this Discourse is to be found the whole realms of Gods,Men and Titans should offer worship; for you must know that such a place is sanctified like a shrine,and should properly be venerated by all with ceremonial obeisance and circumambulation and with offerings of flowers and incense.

<16> 能淨業障分

復次須菩提善男子善女人受持讀誦此經若爲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爲消滅當得阿□多羅三□三菩提

須菩提我念過去無量阿僧祗劫於燃燈佛前得値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喩所不能

及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

Section ⅩⅥ. Purgation through Suffering the Retribution for Past Sins

Furthermore,Subhuti,if it be that good men and good women,who receive and retain this Discourse,are downtrodden,their evil destiny is the inevitable retributive result of sins committed in their past mortal lives. By virtue of their present misfortunes the reacting effects of their past will be thereby worked out,and they will be in a position to attain the Consummation of Incomparable Enlightenment.

Subhuti,I remember the infinitely remote past before Dipankara Buddha. There were 84,000 myriads of multi-millions of Buddhas and to all these I made offerings; yes,all these I served without the least trace of fault. Nevertheless,if anyone is able to receive,retain,study,and recite this Discourse at the end of the last〔500-year〕period he will gain such a merit that mine in the service of all the Buddhas could not be reckoned as one-hundredth part of it,not even one-thousandth part of it,not even one thousand myriad multi-millionth part of it-indeed,no such comparison is possible.

Subhuti,if I fully detailed the merit gained by good men and good women coming to receive,retain,study,and recite this Discourse in the last period,my hearers would be filled with doubt and might become disordered in mind,suspicious and unbelieving. You should know,Subhuti,that the significance of this Discourse is beyond conception;likewise the fruit of its rewards is beyond conception.

<17> 究竟無我分

爾時須菩提白佛言世尊善男子善女人發阿□多羅三□三菩提心云何

應住云何降伏其心佛告須菩提若善男子善女人發阿□多羅三□三菩

提心者當生如是心我應滅度一切衆生滅度一切衆生已而無有一衆生

實滅度者何以故須菩提若菩薩有我相人相衆生相壽者相則非菩薩所

以者何須菩提實無有法發阿□多羅三□三菩提心者須菩提於意云何

如來於燃燈佛所有法得阿□多羅三□三菩提不不也世尊如我解佛所

說義佛於燃燈佛所無有法得阿□多羅三□三菩提佛言如是如是須菩

提實無有法如來得阿□多羅三□三菩提須菩提若有法如來得阿□多

羅三□三菩提者燃燈佛則不與我授記汝於來世當得作佛號釋迦牟尼

以實無有法得阿□多羅三□三菩提是故燃燈佛與我授記作是言汝於

來世當得作佛號釋迦牟尼何以故如來者卽諸法如義若有人言如來得

阿□多羅三□三菩提須菩提實無有法佛得阿□多羅三□三菩提須菩

提如來所得阿□多羅三□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卽非一切法是故名一切法須菩提譬如

人身長大須菩提言世尊如來說人身長大卽爲非大身是名大身須菩提

菩薩亦如是若作是言我當滅度無量衆生則不名菩薩何以故須菩提實

無有法名爲菩薩是故佛說一切法無我無人無衆生無壽者須菩提若菩

薩作是言我當莊嚴佛土是不名菩薩何以故如來說莊嚴佛土者卽非莊

嚴是名莊嚴須菩提若菩薩通達無我法者如來說名眞是菩薩

Section ⅩⅦ. No One Attains Transcendental Wisdom

At that time Subhuti addressed Buddha,saying: World-honoured One,if good men and good women seek the Consummation of Incomparable Enlightenment,by what criteria should they abide and how should they control their thoughts?

Buddha replied to Subhuti: Good men and good women seeking the Consummation of Incomparable Enlightenment must create this resolved attitude of mind: I must liberate all living beings,yet when all have been liberated,verily not any one is liberated. Wherefore?  If a Bodhisattva cherishes the idea of an ego-entity,a personality,a being,or a separated individuality,he is consequently not a Bodhisattva,Subhuti. This is because in reality there is no formula which gives rise to the Consummation of Incomparable Enlightenment?

Subhuti,what do you think? When the Tathagata was with Dipankara Buddha was there any formula for the attainment of the Consummation of Incomparable Enlightenment?

No, World-honoured One, as I understand Buddha`s meaning,there was no formula by which the Tathagata attained the Consummation of Incomparable Enlightenment.

Buddha said: You are right,Subhuti! Verily there was no formula by which the Tathagata attained the Consummation of Incomparable Enlightenment. Subhuti,had there been any such formula,Dipankara Buddha would not have predicted concerning me: "In the ages of the future you will come to be a Buddha called Shakyamuni"; but Dipankara Buddha made that prediction concerning me because there is actually no formula for the attainment of the Consummation of Incomparable Enlightenment. The reason herein is that Tathagata is a signification implying all formulas. In case anyone says that the Tathagata attained the Consummation of Incomparable Enlightenment,I tell you truly,Subhuti,that there is no Formula by which the Buddha attained it. Subhuti,the basis of Tathagata`s attainment of the Consummation of Incomparable Enlightenment is wholly beyond; it is neither  real nor unreal. Hence I say that the whole realm of formulations is not really such,therefore it is called "Realm of formulations."

Subhuti,a comparison may be made with 〔the idea of〕a gigantic human frame.

Then Subhuti said: The World-honoured One has declared that such is not a great body; "a great body" is just the name given to it.

Subhuti,it is the same concerning Bodhisattvas. If a Bodhisattva announces: I will liberate all living creatures,he is not rightly called a Bodhisattva. Wherefore? Because,Subhuti,there is really no such condition as that called Bodhisattvaship, because Buddha teaches that all things are devoid of selfhood,devoid of personality, devoid of entity,and devoid of separate individuality. Subhuti,if a Bodhisattva announces: I will set forth majestic Buddha-lands one does not call him a Bodhisattva,because the Tathagata has declared that the setting forth of majestic Buddha-lands is not really such: "a majestic setting forth" is just the name given to it.

Subhuti,Bodhisattvas who are wholly devoid of any conception of separate selfhood are truthfully called Bodhisattvas.

<18> 一切同觀分

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須菩提於意云

何如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沙等恒河是諸恒河所有沙數佛世界如是寧

爲多不甚多世尊佛告須菩提爾所國土中所有衆生若干種心如來悉知

何以故如來說諸心皆爲非心是名爲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

Section ⅩⅧ. All Modes of mind are Really Only Mind

Subhuti,what do you think? Does the Tathagata possess the human eye?

Yes,World-honoured One,He does.

Well,do you think the Tathagata possesses the divine eye?

Yes,World-honoured One,He does.

And do you think the Tathagata possesses the gnostic eye?

Yes,World-honoured One,He does.

And do you think the Tathagata possesses the eye of transcendent wisdom ?

Yes,World-honoured One,He does.

And do you think the Tathagata possesses the Buddha-eye of omniscience?

Yes,World-honoured One,He does.

Subhuti,what do you think? Concerning the sand-grains of the Ganges,has the Buddha taught about them?

Yes,World-honoured One,the Tathagata has taught concerning these grains.

Well,Subhuti,if there were as many Ganges rivers as the sand-grains of the Ganges and there was a Buddha-land for each sand-grain in all those Ganges rivers,would those Buddha-lands be many?

〔Subhuti replied〕: Many indeed,World-honoured One!

Then Buddha said: Subhuti,however many living beings there are in all those Buddha lands,though they have manifold modes of mind,the Tathagata understands them all. Wherefore? Because the Tathagata teaches that all these are not Mind; they are merely called "mind". Subhuti,it is impossible to retain past mind,impossible to hold on to present mind,and impossible to  grasp future mind.

<19> 法界通化分

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

Section □Ⅹ.Absolute Reality is the Only Foundation

Subhuti,what do you think? If anyone filled three thousand galaxies of worlds with the seven treasures and gave all away in gifts of alms,would he gain great merit?

Yes,indeed,World-honoured One,he would gain great merit!

Subhuti,if such merit was Real,the Tathagata would not have declared it to be great,but because it is without a foundation the Tathagata characterised it as "great".

<20> 離色離相分

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卽非具足色身是名具足色身須菩提於意云

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

來說諸相具足卽非具足是名諸相具足

Section ⅩⅩ. The Unreality of Phenomenal Distinctions

Subhuti,what do you think? Can the Buddha be perceived by His perfectly-formed body?

No,World-honoured One,the Tathagata cannot be perceived by His perfectly-formed body,because the Tathagata teaches that a perfectly-formed body is not really such; it is merely called "a perfectly formed body".

Subhuti,what do you think? Can the Tathagata be perceived by means of any phenomenal characteristic?

No,World-honoured One,the Tathagata may not be perceived by any phenomenal characteristic,because the Tathagata teaches that phenomenal characteristics are not really such; they are merely termed "phenomenal characteristics".

<21> 非說所說分

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

有所說法則爲謗佛不能解我所說故須菩提說法者無法可說是名說法

爾時慧命須菩提白佛言世尊頗有衆生於未來世聞說是法生信心不佛

言須菩提彼非衆生非不衆生何以故須菩提衆生衆生者如來說非衆生

是名衆生

Section Ⅹ□. Words cannot express Truth.

That which Words Express is not Truth

Subhuti,do not say that the Tathagata conceives the idea: I must set forth a Teaching. For if anyone says that the Tathagata sets forth a Teaching he really slanders Buddha and is unable to explain what I teach. As to any Truth-declaring system,Truth is undeclarable; so "an enunciation of Truth" is just the name given to it.

Thereupon,Subhuti spoke these words to Buddha: World-honoured One,in the ages of the future will there be men coming to hear a declaration of this Teaching who will be inspired with belief?

And Buddha answered: Subhuti,those to whom you refer are neither living beings nor not-living beings. Wherefore? Because "living beings", Subhuti,these "living beings" are not really such; they are just called by that name.

<22> 無法可得分

須菩提白佛言世尊佛得阿□多羅三□三菩提爲無所得耶佛言如是如

是須菩提我於阿□多羅三□三菩提乃至無有少法可得是名阿□多羅

三□三菩提

Section Ⅹ□. It Cannot be Said That Anything is Attainable

Then Subhuti asked Buddha: World-honoured One,in the attainment of the Consummation of Incomparable Enlightenment did Buddha make no acquisition whatsoever?

Buddha replied : Just so,Subhuti. Through the Consummation of Incomparable Enlightenment I acquired not even the least thing; wherefore it is called "Consummation of Incomparable Enlightenment".

<23> 淨心行善分

復次須菩提是法平等無有高下是名阿□多羅三□三菩提以無我無人

無衆生無壽者修一切善法則得阿□多羅三□三菩提須菩提所言善法

者如來說卽非善法是名善法

Section ⅩⅩⅢ. The Practice of Good Works Purifies the Mind

Furthermore,Subhuti, This is altogether everywhere,without differentiation or degree;wherefore it is called "Consummation of Incomparable Enlightenment". It is straightly attained by freedom from separate personal selfhood and by cultivating all kinds of goodness.

Subhuti, though we speak of "goodness" the Tathagata declares that there is no goodness; such is merely a name.

<24> 福智無比分

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爲他人說於前福德

百分不及一百千萬億分乃至算數譬喩所不能及

Section ⅩⅩⅣ. The Incomparable Merit of This Teaching

Subhuti,if there be one who gives away in gifts of alms a mass of the seven treasures equal in extent to as many mightly Mount Sumerus as there would be in three thousand galaxies of worlds, and if three be another who selects even only four lines from this Discourse upon the Perfection of Transcendental Wisdom,receiving and retaining them,and clearly expounding them to others,the merit of the latter will be so far greater than that of the former that no conceivable comparison can be made between them.

<25> 化無所化分

須菩提於意云何汝等勿謂如來作是念我當度衆生須菩提莫作是念何

以故實無有衆生如來度者若有衆生如來度者如來則有我人衆生壽者

須菩提如來說有我者卽非有我而凡夫之人以爲有我須菩提凡夫者如

來說卽非凡夫是名凡夫

Section ⅩⅩⅤ. The Illusion of Ego

Subhuti,what do you think? Let no one say the Tathagata cherishes the idea: I must liberate all living beings. Allow no such thought,Subhuti. Wherefore?  Because in reality there are no living beings to be liberated by the Tathagata. If there were living beings for the Tathagata to liberate, He would partake in the idea of selfhood,personality entity,and separate individuality.

Subhuti, though the common people accept egoity as real,the Tathagata declares that ego is not different from non-ego. Subhuti,whom the Tathagata referred to as "common people" are not really common people; such is merely a name.

<26> 法身非相分

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時如來須菩

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

偈言若以色見我以音聲求我是人行邪道不能見如來

Section ⅩⅩⅥ. The Body of Truth has no Marks

Subhuti,what do you think ? May the Tathagata be perceived by the thirty-two marks 〔of a great man〕?

Subhuti answered: Yes,certainly the Tathagata may be perceived thereby.

Then Buddha said: Subhuti,if the Tathagata may be perceived by such marks any great imperial ruler is the same as the Tathagata.

Subhuti then said to Buddha: World-honoured One, as I understand the meaning of Buddha`s words the Tathagata may not be perceived by the thirty-two marks.

Whereupon the World-honoured One uttered this verse:

Who sees Me by form,

Who seeks Me in sound,

Perverted are his footsteps upon the Way;

For he cannot perceive the Tathagata.

<27> 無斷無滅分

須菩提汝若作是念如來不以具足相故得阿□多羅三□三菩提須菩提

莫作是念如來不以具足相故得阿□多羅三□三菩提須菩提汝若作是

念發阿□多羅三□三菩提心者說諸法斷滅莫作是念何以故發阿□多

羅三□三菩提心者於法不說斷滅相

Section ⅩⅩⅦ. It is Erroneous to Affirm that All Things are Ever Extinguished

Subhuti,if you should conceive the idea that the Tathagata attained the Consummation of Incomparable Enlightenment by reason of HIs perfect form,do not countenance such thoughts. The Tathagata`s attainment was not by reason of His perfect form.〔On the other hand〕Subhuti,if you should conceive the idea that anyone in whom dawns the Consummation of Incomparable Enlightenment declares that all manifest standards are ended and extinguished,do not countenance such thoughts. Wherefore? Because the man in whom the Consummation of Incomparable Enlightenment dawns does not affirm concerning any formula that it is finally extinguished.

<28> 不受不貪分

須菩提若菩薩以滿恒河沙等世界七寶持用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何以故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

貪着是故說不受福德

Section ⅩⅩⅧ. Attachment to Rewards of Merit

Subhuti,if one Bodhisattva bestows in charity sufficient of the seven treasures to fill as many worlds as there be sand-grains in the river Ganges,and another,realizing that all things are egoless,attains perfection through patient forbearance,the merit of the latter will far exceed that of the former.  Why is this,Subhuti?  It is because all Bodhisattvas are insentient as to the rewards of merit.

Then Subhuti said to Buddha: What is this saying, World-honoured One, that Bodhisattvas are insentient as to rewards of merit?

〔And Buddha answered〕: Subhuti,Bodhisattvas who achieve merit should not be fettered with desire for rewards. Thus it is said that rewards of merit are not received.

<29> 威儀寂靜分

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

Section ⅩⅩⅨ. Perfect Tranquility

Subhuti,if anyone should say that the Tathagata comes or goes or sits or reclines,he fails to understand my teaching Why? Because TATHAGATA has neither whence nor whither,therefore is He called "Tathagata".

<30> 一合理相分

須菩提若善男子善女人以三千大千世界碎爲微塵於意云何是微塵衆

寧爲多不須菩提言甚多世尊何以故若是微塵衆實有者佛則不說是微

塵衆所以者何佛說微塵衆卽非微塵衆是名微塵衆世尊如來所說三千

大千世界卽非世界是名世界何以故若世界實有者則是一合相如來說

一合相卽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

人貪着其事

Section ⅩⅩⅩ. The integral Principle

Subhuti,if a good man or a good woman ground an infinite number of galaxies of worlds to dust,would the resulting minute particles be many?

Subhuti replied: Many indeed, World-honoured One! Wherefore?  Because if such were really minute particles Buddha would not have spoken of them as minute particles. For as to this,Buddha has declared that they are not really such.  "Minute particles" is just the name given to them. Also, World-honoured One,when the Tathagata speaks of galaxies of worlds these are not worlds; for if reality could be predicted of a world it would be a self-existent cosmos and the Tathagata teaches that there is really no such thing. "Cosmos" is merely a figure of speech.

〔Then Buddha said〕: Subhuti, words cannot explain the real nature of a cosmos. Only common people fettered with desire make use of this arbitrary method.

<31> 知見不生分

須菩提若人言佛說我見人見衆生見壽者見須菩提於意云何是人解我

所說義不不也世尊是人不解如來所說義何以故世尊說我見人見衆生

見壽者見卽非我見人見衆生見壽者見是名我見人見衆生見壽者見須

菩提發阿□多羅三□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卽非法相是名法相

Section ⅩⅩ□. Conventional Truth Should be Cut Off

Subhuti, if anyone should say that Buddha declares any conception of egoity do you consider he would understand my teaching aright?

No, World-honoured One, such a man would not have any sound understanding of the Tathagata`s teaching,because the World-honoured One declares that notions of selfhood, personality, entity and separate individuality, as really existing, are erroneous-these terms are merely figures of speech.

〔Thereupon Buddha said〕: Subhuti,those who aspire to the Consummation of Incomparable Enlightenment should recognize and understand all varieties of things in the same way and cut off the arising of 〔views which are mere〕aspects. Subhuti,as regards aspects,the Tathagata declares that in reality they are not such. They are called "aspects".

<32> 應化非眞分

須菩提若有人以滿無量阿僧祗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爲人演說其福勝彼云何

爲人演說不取於相如如不動何以故一切有爲法如夢幻泡影如露亦如

電應作如是觀佛說是經已長老須菩提及諸比丘比丘尼優婆塞優婆尼

一切世間天人阿修羅聞佛所說皆大歡喜信受奉行

Section ⅩⅩ□. The Delusion of Appearances

Subhuti,someone might fill innumerable worlds with the seven treasures and give all away in gifts of alms,but if any good man or any good woman awakens the thought of Enlightenment and takes even only four lines from this Discourse, reciting, using, receiving, retaining and spreading them abroad and explaining them for the benefit of others, it will be far more meritorious.

Now in what manner may he explain them to others? By detachment from appearances-abiding in Real Truth.-So I tell you-

Thus shall you think of all this fleeting world:

A star at dawn,a bubble in a stream;

A flash of lightening in a summer cloud,

A flickering lamp,a phantom,and a dream.

When Buddha finished this Discourse the venerable Subhuti,together with the bhikshus,bhikshunis,lay-brothers and sisters,and the whole realms of Gods,Men and Titans,were filled with joy by His teaching, and, taking it sincerely to heart they went their ways.

金剛般若波羅蜜經  終