0 Buddhist Wisdom Books, The Diamond Sutra and The Heart Sutra

by, Edward Conze,

번역본 : 불교 지혜의 원천 금강경.반야심경 뜻과 풀이, 임옥균 옮김,

경서원

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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 4ay,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 regar  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思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

金剛般若波羅蜜經

1. 法會因由分

如是我聞하사오니 一時에 佛이 在舍衛國祗樹給孤獨園하사

與大比丘衆千二百五十人으로 俱러시니

爾時에 世尊이 食時에 着依持鉢하시고 入舍衛大城하사 乞食하실새

於其城中에 次第乞已하시고 還至本處하시고 飯食訖하시고

收依鉢하시며 洗足已하시고 敷座而坐하시다

2. 善現起請分

時에 長老須菩提 在大衆中하시다가 卽從座起하사

偏袒右肩하시며 右膝着地하시고 合掌恭敬하사와 而白佛言하사대 希有世尊하

如來- 善護念諸菩薩하시며 善付囑諸菩薩하시나니

世尊하 善男子善女人이 發阿褥多羅三貌三菩提心하니는

應云何住며 云何降伏其心하리잇고

佛言하사대 善哉善哉아 須菩提아 如於所說아

如來- 善護念諸菩薩하며 善付囑諸菩薩하나니 汝今諦聽하라 當爲汝說호리라

善男子善女人이 發阿褥多羅三貌三菩提心하니는 應如是住하며 如是降伏其心이니

唯然世尊하 願樂欲聞하노이다

3. 大乘正宗分

佛이 告須菩提하사대 諸菩薩摩訶薩이 應如是降伏其心이니

所有一切衆生之類에

若卵生

若胎生

若濕生

若化生

若有色, 若無色

若有相, 若無相,

若非有相, 非無相을

我皆令入無如涅槃하야 而滅度之호리니

如是滅度無量無數無邊衆生호대 實無衆生得滅度者니

何以故오 須菩提야 若菩薩이 有我相人相衆生相壽者相하면 卽非菩薩이니라

4. 妙行無住分

復次須菩提야 菩薩이 於法에 應無所住하야 行於布施니

所謂不住色布施며 不住聲香味觸法布施니라

須菩提야 菩薩이 應如是布施하야 不住於相이니

何以故오 若菩薩이 不住相布施하면 其福德을 不可思量이니라

須菩提야 於意云何오 東方虛空을 可思量不아 不也니이다 世尊하

須菩提야 南西北方 四維上下 虛空을 可思量不아 不也니이다 世尊하

須菩提야 菩薩의 無住相布施하난 福德도 亦復如是하야 不可思量이니라

須菩提야 菩薩이 但應如所敎住니라

5.如理實見分

須菩提야 於意云何오 可以身相으로 見如來不아 不也니이다 世尊하

不可以身相으로 得見如來니

何以故오 如來所說身相은 卽非身相이니이다

佛이 告須菩提하사대 凡所有相이 皆是虛妄이니 若見諸相非相하면 卽見如來니라

6. 正信希有分

須菩提- 白佛言하사대 世尊하

頗有衆生이 得聞如是言說章句하사옵고 生實信不잇가

佛이 告須菩提하사대 莫作是說하라 如來滅後後五百歲에

有持戒修福者- 於此章句에 能生信心하야 以此爲實하리니

當知是人은 不於一佛二佛三四五佛에 而種善根이라

已於無量千萬佛所에 種諸善根하야 聞是章句하고 乃至一念生淨信者니라

須菩提야 如來- 悉知悉見하나니 是諸衆生이 得如是無量福德이니라

何以故오 是諸衆生이 無得我相人相衆生相壽者相하며 無法相하며 亦無非法相하

何以故오 是諸衆生이 若心取相하면 卽爲着我人衆生壽者니

何以故오 若取法相이라도 卽着我人衆生壽者며

若取非法相이라도 卽我人衆生壽者니

是故로 不應取法이며 不應費取法이니

以是義故로 如來- 當說호대 如等比丘- 知我說法을 如筏喩者다하노니

法尙應捨어든 何住非法이니이다

7. 無得無說分

須菩提야 於意云何오 如來- 得阿褥多羅三貌三菩提耶아 如來- 有所說法耶아

須菩提- 言하사대 如我解佛所說義컨댄 無有定法名 阿褥多羅三貌三菩提며

亦無有定法如來我說이니

何以故오 如來所說法은 皆不可取며 不可說이며 非法이며 非非法이니

所以者何오 一切賢聖이 皆以無爲法으로 而有差別이니이다

8. 依法出生分

須菩提야 於意云何오 若人이 滿三千大千世界七寶로 以用布施하면

是人이 所得福德이 寧爲多不아

須菩提- 言하사대 甚多니이다 世尊하

何以故오 是福德이 卽非福德性일새 是故로 如來- 說福德多니이다

若復有人이 於此經中에 受持乃至四句偈等하야 爲他人說하면

其福德이 勝彼하리니

何以故오 須菩提야 一切諸佛과 乃諸佛阿褥多羅三貌三菩提法이 皆從此經出이니

須菩提야 所謂佛法者는 卽非佛法이니라

9. 一相無相分

須菩提 於意云何오 須陀洹이 能作是念호대 我得須陀洹果不아

須菩提- 言하사대 不也니이다 世尊하 何以故오

須陀洹은 名爲入流호대 而無所入不入色聲香味觸法일새 是名須陀洹이니이다

須菩提아 於意云何오 斯陀含이 能作是念호대 我得斯陀含果不아

須菩提- 言하사대 不也니이다 世尊아 何以故오

斯陀含은 名一往來호대 實無往來일새 是名斯陀含이니이다

須菩提야 於意云何오 阿那含이 能作是念호대 我得阿那含果不아

須菩提- 言하사대 不也니이다 世尊하 何以故오

阿那含은 名爲不來로대 而實無不來일새 是故로 名阿那含이니이다

須菩提야 於意云何오 阿羅漢이 能作是念호대 我得阿羅漢道不아

須菩提- 言하사대 不也니이다 世尊하

何以故오 實無有法名阿羅漢이니 世尊하

若阿羅漢이 作是念호대 我得阿羅漢道라하면 卽爲着我人衆生壽者니이다

世尊하 不說我得無諍三昧人中에 最爲第一이라 是第一離欲阿羅漢이라하시나

我不作是念호대 我是離欲阿羅漢이라하노이다

世尊하 我若作是念호대 我得阿羅漢道라하면

世尊이 卽不說須菩提- 是樂阿蘭那行者라하시련만

須菩提- 實無所行일새 而名須菩提- 是樂阿蘭那行이라 하시나니다

10. 莊嚴淨土分

佛이 告須菩提하사대 於意云何오

如來- 昔在然燈佛所하야 於法에 有所得不아 不也니이다 世尊하

如來- 在然燈佛所하사 於法에 實無所得이니이다

須菩提야 於意云何오 菩薩이 莊嚴佛土不아 不也니이다 世尊하

何以故오 莊嚴佛土者는 卽非莊嚴일새 是名莊嚴이니이다

是故로 須菩提야 諸菩薩摩訶薩이 應如是生淸淨心이니

不應住色生心하며 不應住聲香味觸法生心이요

應無所住하야 而生其心이니라

須菩提야 譬如有人이 身如須彌山王하면 於意云何오 是身이 爲大不아

須菩提- 言하사대 甚多니이다 世尊하

何以故오 佛說非身이 是名大身이니이다

11. 無爲福勝分

須菩提야 如恒河中所有沙數하야 如是沙等恒河-於意云何오

是諸恒河沙- 寧爲多不아 須菩提-言하사대 甚多니이다 世尊하

但諸恒河도 尙多無數든 何恒其沙리잇가

須菩提야 我今實言으로 告汝하리니 若有善男子善女人 而七寶로

滿爾所恒河沙數三千大千世界하야 以用布施하고 得福이 多不아

須菩吏- 言하사대 甚多니이다 世尊하

佛이 告須菩提하사대 若善男子善女人이 於此經中에 乃至受持四句偈等하야

爲他人說하면 而此福德- 勝前福德하리라

12. 尊重正敎分

復此須菩提야 隨說是經호대 乃至四句偈等하면

當知此處는 一切世間天人阿修羅- 皆應供養을 如佛塔廟어든

何況有人이 盡能受持讀誦이야따녀

須菩提야 當知是人은 成就最上第一希有之法이니

若是經典所在之處는 卽爲有佛과 若尊重弟子니라

13. 如法受持分

爾時에 須菩提- 白佛言하사대 世尊하

當何名此經이며 我等- 云何奉持하리잇고

佛이 告須菩提하사대 是經은 名爲金剛般若波羅蜜이니 以是名字로 汝當奉持하라

所爲者何오 須菩提야 佛說般若波羅蜜이 卽非般若波羅蜜일새 是名般若波羅蜜이

須菩提야 於意云하오 如來- 有所說法不아

須菩提- 白佛言하사대 世尊하 如來- 無所說이니라

須菩提야 於意云何오 三千大千世界所有微塵이 是爲多不아

須菩提- 言하사대 甚多니이다

須菩提야 諸微塵을 如來- 說非微塵일새 是名微塵이며

如來- 說世界- 非世界일새 是名世界니라

須菩提야 於意云何오 可以三十二相으로 見如來不아 不也니이다 世尊하

不可以三十二相으로 得見如來니 何以故오

如來- 說三十二相이 卽是非相일새 是名三十二相이니이다

須菩提야 若有善男子善女人이 以恒河沙等身命으로 布施어든

若復有人이 於此經中에 乃至受持四句偈等하야 爲他人說하면 其福이 甚多니이다

14. 離相寂滅分

爾時에 須菩提- 聞說是經하사옵고 深解義趣하사 涕淚悲泣하사 而白佛言하사대

希有世尊하 佛說歟是甚深經典은 我從昔來所得慧眼으로 未曾得聞如是之經호이다

世尊하 若復有人이 得聞是經하고 信心淸淨하면 卽生實相하리니

當知是人은 成就第一希有功德이니

世尊하 是實相者는 卽是非相일새 是故로 如來- 說名實相이니이다

世尊하 我今得聞如是經典하고 信解受持는 不足爲難이어니와

若當來世後五百歲에 其有衆生이 得聞是經하고 信解受持하면

是人은 卽爲第一希有니

何以故오 此人은 無我相하며

無人相하며

無衆生相하며

無壽者相하니 所以者何오

我相이 卽是非相하며

人相衆生相壽者相이 卽是非相이라

何以故오 離一切相이 卽名諸佛이니이다

佛이 告須菩提하사대 如是如是하다

若復有人이 得聞是經하고 不經不怖不畏하면 當知是人은 甚爲希有니

何以故오 須菩提야 如來-說第一波羅蜜이 非第一波羅蜜일새 是名第一波羅蜜이니

須菩提야 忍辱波羅蜜을 如來- 說非忍辱波羅蜜일새 是名忍辱波羅蜜이니

何以故오 須菩提야 如我昔爲歌利王에 割截身體하야 我於爾時에

無我相하며 無人相하며 無衆生相하며 無壽者相호라

何以故오 我於往昔節節支解時에

若有我相人相衆生相壽者相하면 應生瞋恨일러니라

須菩提야 又念過去於五百世에 作忍辱仙人하야

於爾所世에 無我相하며 無人相하며 無衆生相하며 無壽者相호라

是故로 須菩提야 菩薩이 應離一切相하고 發阿褥多羅三貌三菩提心이니

不應住色生心하며 不應住聲香味觸法生心이요 應生無所住心이니라

若心有住면 卽爲非住니

是故로 佛說菩薩心은 不應住色布施라하나니라

須菩提야 菩薩이 爲利益一切衆生하야 應如是布施니

如來- 說一切諸相이 卽是非相이며 又說一切衆生이 卽是衆生이니라

須菩提야 如來- 是眞語者며

實語者며

如語者며

不狂語者며

異語者시니라

須菩提- 如來所得法은 此法이 無實無虛하니라

須菩提야 若菩薩이 心住於法하야 而行布施하면 如人이 入暗에 卽無所見이요

若菩薩이 心不住法하야 而行布施하면 如人이 有目하야 日光明照에 見種種色이

須菩提야 當來之世에 若有善男子善女人이 能於此經에 受持讀誦하면 卽爲如來-

以佛智慧로 悉知是人하며 悉見是人하며 皆得成就無量無邊功德하리

15. 持經功德分

須菩提야 若有善男子善女人이 初日分에 以恒河沙等身으로 布施하며

中日分에 復以恒河沙等身으로 布施하며

後日分에 亦以恒河沙等身으로 布施하야 如是無量百千萬億劫을 以身布施어든

若復有人이 聞此經典하고 信心不逆하면 其福이 勝彼하리니

何況書寫受持讀誦하야 爲人解說이야따녀

須菩提야 以要言之컨댄 是經이 有不可思議稱量無邊功德하니

如來- 爲發大乘者說하며 爲發最上乘者說이니라

若有人이 能受持讀誦하야 廣爲人說하면

如來- 悉知是人하며 悉見是人하며

皆得成就不可量不可稱無有邊不可思議功德하리니

如是人等은 卽爲荷擔如來阿褥多羅三貌三菩提니

何以故오 須菩提야 若樂小法者는 着我見人見衆生見壽者見일새

卽於此經에 不能聽受讀誦하야 爲人解說하리다

須菩提야 在在處處에 若有此經하면 一切世間天人阿修羅의 所應功養이니

當知此處는 卽爲是塔이라 皆應恭敬作禮圍繞야 以諸華香으로 而散其處하리라

16. 能淨業障分

復次須菩提야 善男子善女人이 受持讀誦此經호대 若爲人輕賤하면

是人이 先世]罪業으로 應墮惡道언마는

以今世人이 輕賤故로 先世罪業이 卽爲消滅하고 當得阿褥多羅三貌三菩提하리라

須菩提야 我念過去無量阿僧祗劫에 於然燈佛前에 得値八百四千萬億那由他諸佛하

悉皆供養承事하야 無空過者호라

若復有人이 於後末世에 能受持讀誦此經하면 所得功德이

於我所供養諸佛功德으로 百分에 不及一이며

千萬億分乃至算數譬喩로 所不能及이니

須菩提야 若善男子善女人이 於後末世에 有受持讀誦此經하난

所得功德을 我若具說者면 或有人이 聞하고 心卽狂亂하야 孤疑不信하리니

須菩提야 當知是經義- 不可思議며 果報도 亦不可思議니라

17. 究竟無我分

爾時에 須菩提야 白佛言하사대 世尊하

善男子善女人이 發阿褥多羅三貌三菩提心하니는

云何應住며 云何降伏其心하리잇고 佛이 須菩提하사대

若善男子善女人이 發阿褥多羅三貌三菩提心者는

當生如是心이니 我應滅度一切衆生호리라

滅度一切衆生已하야는 而無有一衆生도 實滅度者니

何以故오 若菩薩이 有我相人相衆生相壽者相하면 卽非菩薩이니

所以者何오 須菩提야 實無有法發阿褥多羅三貌三菩提心者니라

須菩提야 於意云何오 如來- 於然燈佛所에

有法得阿褥多羅三貌三菩提不아 不也니이다 世尊하

如我解佛所說義컨댄 佛이 於然燈佛所에 無有法得阿褥多羅三貌三菩提하나이다

佛言하사대 如是如是하다

須菩提야 實無有法如來得阿褥多羅三貌三菩提니

須菩提야 若有法如來得阿褥多羅三貌三菩提者인댄

然燈佛이 卽不與我授記하사대 汝於來世에 當得作佛하야 號를 釋迦牟尼라하시니

以實無有法得阿褥多羅三貌三菩提일새

是故로 然燈佛이 與我授記하사 作是言하사대

汝於來世에 當得作佛하야 號를 釋迦牟尼라하시니

何以故오 如來者는 卽諸法如義니라

若有人이 言如來得阿褥多羅三貌三菩提라하면

須菩提- 實無有法佛得阿褥多羅三貌三菩提하니

須菩提야 如來所得阿褥多羅三貌三菩提는 於是中에 無實無虛하니라

是故로 如來 說一切法이 皆是佛法이라하니라

須菩提야 所言一切法者는 卽非一切法일새 是故로 名一切法이니라

須菩提야 譬如人身長大이니라

須菩提 言하사대 世尊하 如來說人身長大- 卽爲非大身일새 是名大身이니라

須菩提야 菩薩도 亦如是하야 若作是言호대 我當滅度無量衆生이라하며

卽不名菩薩이니 何以故오 須菩提야 實無有法名爲菩薩이니

是故로 佛說一切法이 無我無人無衆生無壽者라하니니라

須菩提야 若菩薩이 作是言호대 我當莊嚴佛土라하면 是不名菩薩이니

何以故오 如來說莊嚴佛土者는 卽非莊嚴일새 是名莊嚴이니라

須菩提야 若菩薩이 通達無我法者는 如來- 說名眞是菩薩이니라

18. 一體同觀分

須菩提야 於意云何오 如來- 有肉眼不아 如是이니이다 世尊하

如來- 有肉眼이니이다

須菩提야 於意云하오 如來- 有天眼不아 如是이니이다 世尊하

如來- 有天眼이니이다

須菩提야 於意云하오 如來- 有慧眼不아 如是이니이다 世尊하

如來- 有慧眼이니이다

須菩提야 於意云何오 如來- 有法眼不아 如是이니이다 世尊하

如來- 有法眼이니이다

須菩提야 於意云何오 如來有佛眼不아 如是이니이다 世尊하 如來有佛眼이니이다

須菩提야 於意云何오 如恒河中所有沙를 佛說是沙不아 如是이니라 世尊하

如來- 說是沙니라

須菩提야 於意云何오 如一恒河中所有沙하야 有如是沙等恒河어든

是諸恒河所有沙數佛世界- 如是寧爲多不아 甚多니이다 世尊하

佛이 告須菩提하사대 爾所國土中所有衆生의 若干種心을 如來 悉知하나니

何以故오 如來- 說諸心이 皆爲非心일새 是名爲心이니

所以者何오 須菩提야 過去心不可得이면

現在心不可得이요

未來心不可得이니라

19. 法界通化分

須菩提야 於意云何오 若有人이 滿三千大千世界七寶로 以用布施하면

是人이 以是因緣으로 得福多不아 如是니이다 世尊하

此人이 以是因緣으로 得福이 甚多니이다

須菩提야 若福德이 有實인댄

如來- 不說得福德多니 以福德이 無故로 如來- 說得福德多니다

20. 離色離相分

須菩提야 於意云何오 佛을 可以具足色身으로 見不아 不也니이다 世尊하

如來를 不應以具足色身으로 見이니

何以故오 如來- 說具足色身이 卽非具足色身일새 是名具足色身이니이다

須菩提야 於意云何오 如來 可以具足諸相으로 見不아 不也니이다 世尊하

如來를 不應以具足諸相으로 見이니

何以故오 如來- 說諸相具足이 卽非具足일새 是名諸相具足이니이다

21. 非說所說分

須菩提야 汝- 勿謂如來- 作是念호대 我當有所說法이라하라 莫作是念이니

何以故오 若人이 言如來- 有所說法이라하면 卽爲謗佛이라 不能解我所說故니

須菩提야 說法者는 無法可說이 是名說法이니라

爾時에 慧命須菩提- 白佛言하사대 世尊하

頗有衆生이 於未來世에 聞說是法하사옵고 生信心不잇가 佛 言하사대

須菩提야 彼非衆生이며 非不衆生이니

何以故 須菩提야 衆生衆生者는 如來- 說非衆生이 是名衆生이니라

22. 無法可得分

須菩提- 白佛言하사대 世尊하

佛이 得阿褥多羅三貌三菩提는 爲無所得耶니이다

佛言하사대 如是如是하다

須菩提야 我於阿褥多羅三貌三菩提에 乃至無有少法可得일새

是名阿褥多羅三貌三菩提니라

23. 淨心行善分

復次須菩提야 是法이 平等하야 無有高下일새 是名阿褥多羅三貌三菩提니

以無我無人無衆生無壽者로 修一切善法하면 卽得阿褥多羅三貌三菩提하리니

須菩提야 所言善法者는 如來- 說卽非善法일새 是名善法이니라

24. 福智無比分

須菩提야 若三千大千世界中 所有諸須彌山王如是等七寶聚를

有人이 持用布施어든

若人이 以此般若波羅蜜經으로 乃至四句偈等을 受持讀誦하야 爲他人說하면

於前福德으로 百分에 不及一이며 百千萬億分乃至算數譬喩로 所不能及이니라

25. 化無所化分

須菩提야 於意云何오 如等은 勿謂如來- 作是念호대 我當度衆生이라하라

須菩提야 莫作是念이니

何以故오 實無有衆生如來度者니 若有衆生如來度者면

如來- 卽有我人衆生壽者니라

須菩提야 如來說有我者는 卽非有我어늘 而凡夫之人이 以爲有我일새

須菩提야 凡夫者는 如來- 說卽非凡夫일새 是名凡夫니라

26. 法身非相分

須菩提야 於意云何오 可以三十二相으로 觀如來不아

須菩提- 言하사대 如是如是하니이다 以三十二相으로 觀如來니이다

佛言하사대 須菩提야 若以三十二相으로 觀如來者인댄 轉輪聖王이 卽是如來로다

須菩提- 白佛言하사대 世尊하

如我解佛所說義컨댄 不應以三十二相으로 觀如來니이다

爾時에 世尊이 而說偈言하사대 若以色見我어나 以音聲求我하면

是人은 行邪道라 不能見如來니라

27. 無斷無滅分

須菩提야 汝若作是念호대 如來- 不以具足相故로 得阿褥多羅三貌三菩提아

須菩提야 莫作是念호대

如來- 不以具足相故로 得阿褥多羅三貌三菩提라하라

須菩提야 汝若作是念호대 發阿褥多羅三貌三菩提心者는 說諸法斷滅가

莫作是念이 何以故오 發阿褥多羅三貌三菩提心者는 於法에 不說斷滅相이니라

28. 不受不貪分

須菩提야 若菩薩이 以滿恒河沙等世界七寶로 持用布施어든

若復有人이 知一切法無我하야 得成於忍하면 此菩薩이 勝前菩薩의 所得功德이니

何以故오 須菩提야 以諸菩薩이 不受福德故니라

須菩提- 白佛言하사대 世尊하 云何菩薩이 不受福德이니잇고

須菩提야 菩薩에 所作福德 不應貪着일새 是故로 說不受福德이니다

29. 威儀寂靜分

須菩提야 若有人이 言여래- 若來若去若坐若臥라하면 是人은 不解我所說義니

何以故오 如來者는 無所從來며 亦無所去일새 故名如來니라

30. 一合理相分

須菩提야 若善男子善女人이 以三千大千世界로 碎爲微塵하면 於意云何오

是微塵衆이 寧爲多不아 甚多니이다 世尊하

何以故오 若是微塵衆이 實有者인댄 佛이 卽佛說是微塵衆이니 所位者何오

佛說微塵衆이 卽非微塵衆일새 是名微塵衆이니이다

世尊하 如來所說三千大千世界- 卽非世界일새 是名世界니

何以故오 若世界- 實有者인댄 卽是一合相이니

如來- 說一合相은 卽非一合相일새 是名一合相이니이다

須菩提야 一合相者는 卽是不可說이어늘 但凡夫之人이 貪着其事니라

31. 知見不生分

須菩提야 若人이 言佛說我見人見衆生見壽者見이라하면

須菩提야 於意云何오 是人이 解我所說義不아 不也니이다 世尊하

是人이 不解如來所說義니 何以故오

世尊이 說我見人見衆生見壽者見은 卽非我見人見衆生見壽者見일새

是名我見人見衆生見壽者見이니이다

須菩提아 發阿褥多羅三貌三菩提心者는 於一切法에

應如是知하며 如是見하며 如是信解하며 不生法相이니

須菩提야 所言法相者는 如來- 說卽非法相일새 是名法相이니이다

32. 應化非眞分

須菩提야 若有人이 滿無量阿僧祗世界七寶로 持用布施어든 若有善男子善女人이

發菩薩心者- 持於此經하야 乃至四句偈等을 受持讀誦하야 爲人演說하면

其福이 勝彼하리니 云何爲人演說고

不取於相하야 如如不動이니

何以故오 一切有爲法이 如夢幻泡影하며 如露亦如電하나 應作如是觀이니라

佛- 說是經已하시이 長老須菩提와 及諸比丘比丘尼와

優婆塞優婆夷一切世間天人阿修羅-聞佛所說하사옵고

皆大歡喜하사 信受奉行하시니라