Chinese
大正藏第 08 册 No. 0235 金刚般若波罗蜜经 No. 235 [Nos. 220(9), 236-239] 金刚般若波罗蜜经 姚秦天竺三藏鸠摩罗什译 如是我闻： 一时，佛在舍卫国祇树给孤独园，与大比丘众千二百五十人俱。尔时，世尊食时，着衣持钵，入舍卫大城乞食。于其城中，次第乞已，还至本处。饭食讫，收衣钵，洗足已，敷座而坐。 时，长老须菩提在大众中即从座起，偏袒右肩，右膝着地，合掌恭敬而白佛言：“希有！世尊！如来善护念诸菩萨，善付嘱诸菩萨。世尊！善男子、善女人，发阿耨多罗三藐三菩提心，应云何住？云何降伏其心？” 佛言：“善哉，善哉！须菩提！如汝所说：‘如来善护念诸菩萨，善付嘱诸菩萨。’汝今谛听，当为汝说。善男子、善女人，发阿耨多罗三藐三菩提心，应如是住，如是降伏其心。” “唯然。世尊！愿乐欲闻。” 佛告须菩提：“诸菩萨摩诃萨应如是降伏其心：‘所有一切众生之类，若卵生、若胎生、若湿生、若化生，若有色、若无色，若有想、若无想、若非有想非无想，我皆令入无余涅槃而灭度之。’如是灭度无量无数无边众生，实无众生得灭度者。何以故？须菩 现代汉语译本 《金刚般若波罗蜜经》 姚秦天竺三藏鸠摩罗什译 我是这样听说的： 一时，佛在舍卫国（Śrāvastī）的祇树给孤独园（Jetavana Anāthapiṇḍada-ārāma），与一千二百五十位大比丘（bhikṣu）在一起。那时，世尊（Bhagavān）到了吃饭的时候，穿上袈裟，拿着钵，进入舍卫大城乞食。在城中，依次乞食完毕，回到原来的地方。吃完饭，收好袈裟和钵，洗完脚，铺好座位坐下。 这时，长老须菩提（Subhūti）在大众中，即从座位上站起来，袒露右肩，右膝跪地，合掌恭敬地对佛说：‘希有！世尊！如来（Tathāgata）善于护念诸菩萨（bodhisattva），善于嘱咐诸菩萨。世尊！善男子、善女人，发了阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi），应该如何安住？应该如何降伏其心？’ 佛说：‘好啊，好啊！须菩提！正如你所说：‘如来善于护念诸菩萨，善于嘱咐诸菩萨。’你现在仔细听，我当为你解说。善男子、善女人，发了阿耨多罗三藐三菩提心，应该这样安住，这样降伏其心。’ ‘是的，世尊！我们很乐意听闻。’ 佛告诉须菩提：‘诸菩萨摩诃萨（bodhisattva-mahāsattva）应该这样降伏其心：‘所有一切众生之类，若卵生、若胎生、若湿生、若化生，若有色、若无色，若有想、若无想、若非有想非无想，我都令他们进入无余涅槃（nirvāṇa）而灭度。’这样灭度无量无数无边的众生，实际上没有众生得到灭度。为什么呢？须菩提！
English
English version The Diamond Sutra Translated by Tripiṭaka Kumārajīva of Yao Qin Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anāthapiṇḍada's Park in Śrāvastī, together with a large assembly of twelve hundred and fifty bhikṣus. At that time, the World-Honored One (Bhagavān), at mealtime, put on his robe, held his bowl, and entered the great city of Śrāvastī to beg for food. Having begged for food in the city in due order, he returned to his dwelling place. Having finished his meal, he put away his robe and bowl, washed his feet, and sat down on his seat. Then, the elder Subhūti, in the midst of the assembly, rose from his seat, bared his right shoulder, knelt on his right knee, and with his palms together respectfully addressed the Buddha, saying: 'Rare indeed, World-Honored One! The Tathāgata is skilled in protecting and mindful of all bodhisattvas, and is skilled in entrusting and instructing all bodhisattvas. World-Honored One! When good men and good women have set their minds on anuttarā-samyak-saṃbodhi, how should they abide? How should they subdue their minds?' The Buddha said: 'Excellent, excellent! Subhūti! As you have said: 'The Tathāgata is skilled in protecting and mindful of all bodhisattvas, and is skilled in entrusting and instructing all bodhisattvas.' Now listen attentively, and I will explain it to you. When good men and good women have set their minds on anuttarā-samyak-saṃbodhi, they should abide thus, and thus subdue their minds.' 'Yes, World-Honored One! We are eager to hear.' The Buddha told Subhūti: 'All bodhisattva-mahāsattvas should subdue their minds thus: 'All living beings, whether born from eggs, from wombs, from moisture, or by transformation; whether with form or without form; whether with thought or without thought; or neither with thought nor without thought, I will lead them all to enter into the unsurpassed nirvāṇa and be extinguished.' Thus, having extinguished immeasurable, countless, and boundless living beings, in reality, there are no living beings who have been extinguished. Why is this? Subhūti! --------------------------------------------------------------------------------
Chinese
提！若菩萨有我相、人相、众生相、寿者相，即非菩萨。 “复次，须菩提！菩萨于法，应无所住，行于布施，所谓不住色布施，不住声、香、味、触、法布施。须菩提！菩萨应如是布施，不住于相。何以故？若菩萨不住相布施，其福德不可思量。 “须菩提！于意云何？东方虚空可思量不？” “不也，世尊！” “须菩提！南西北方四维上下虚空可思量不？” “不也，世尊！” “须菩提！菩萨无住相布施，福德亦复如是不可思量。须菩提！菩萨但应如所教住。 “须菩提！于意云何？可以身相见如来不？” “不也，世尊！不可以身相得见如来。何以故？如来所说身相，即非身相。” 佛告须菩提：“凡所有相，皆是虚妄。若见诸相非相，则见如来。” 须菩提白佛言：“世尊！颇有众生，得闻如是言说章句，生实信不？” 佛告须菩提：“莫作是说。如来灭后，后五百岁，有持戒修福者，于此章句能生信心，以此为实，当知是人不于一佛二佛三四五佛而种善根，已于无量千万佛所种诸善根，闻是章句，乃至一念生净信者，须菩提！如来悉知悉见是诸众生得如是无量福德。何以故？是诸众生无复我相、人相、众生相、寿者相。 现代汉语译本： 佛陀说：‘须菩提，如果菩萨还执着于自我之相（我相，认为有一个真实的“我”存在）、他人之相（人相，认为有与“我”对立的他人存在）、众生之相（众生相，认为有各种各样的生命存在）、寿命之相（寿者相，认为生命有长短），那么他就不是真正的菩萨。’ ‘再者，须菩提，菩萨在修行佛法时，应该不执着于任何事物，在行布施时，不应执着于所布施的物质（色），也不应执着于声音、气味、味道、触感、以及思想（声、香、味、触、法）。须菩提，菩萨应该这样行布施，不执着于任何表象。为什么呢？如果菩萨不执着于表象而行布施，他所获得的福德是无法估量的。’ ‘须菩提，你认为如何？东方的虚空可以被衡量吗？’ ‘不能，世尊。’ ‘须菩提，南西北方以及四维上下的虚空可以被衡量吗？’ ‘不能，世尊。’ ‘须菩提，菩萨不执着于表象而行布施，所获得的福德也像虚空一样无法估量。须菩提，菩萨应当按照我所教导的去修行。’ ‘须菩提，你认为如何？可以通过身体的表象来见到如来（Tathagata，佛的称号）吗？’ ‘不能，世尊。不能通过身体的表象来见到如来。为什么呢？如来所说的身体表象，实际上不是真正的身体表象。’ 佛陀告诉须菩提：‘凡是所有表象，都是虚幻不实的。如果能认识到所有表象都不是真实的表象，就能见到如来。’ 须菩提对佛陀说：‘世尊，是否真的有众生，听闻这样的教诲，能够生起真实的信心呢？’ 佛陀告诉须菩提：‘不要这样说。如来灭度之后，后五百年，会有持戒修行、积累福德的人，对于这些教诲能够生起信心，并以此为真实。应当知道，这些人不是只在一佛二佛三四五佛那里种下善根，而是在无量千万佛那里种下了各种善根。他们听闻这些教诲，甚至只是一念之间生起清净的信心，须菩提，如来完全知道并看到这些众生获得了如此无量的福德。为什么呢？因为这些众生不再执着于自我之相、他人之相、众生之相、寿命之相。’
English
English version: The Buddha said, 'Subhuti, if a Bodhisattva has an attachment to the idea of a self (ātman, the concept of a real 'I'), an attachment to the idea of a person (pudgala, the concept of others as distinct from 'I'), an attachment to the idea of living beings (sattva, the concept of various forms of life), or an attachment to the idea of a life span (jīva, the concept of life having a duration), then that being is not a true Bodhisattva.' 'Furthermore, Subhuti, when a Bodhisattva practices the Dharma, they should not be attached to anything. When giving alms, they should not be attached to the material things given (rūpa), nor should they be attached to sounds, smells, tastes, touch, or thoughts (śabda, gandha, rasa, sparśa, dharma). Subhuti, a Bodhisattva should give alms in this way, without attachment to any appearances. Why? If a Bodhisattva gives alms without attachment to appearances, the merit they gain is immeasurable.' 'Subhuti, what do you think? Can the space in the east be measured?' 'No, World Honored One.' 'Subhuti, can the space in the south, west, north, the four intermediate directions, and above and below be measured?' 'No, World Honored One.' 'Subhuti, the merit gained by a Bodhisattva who gives alms without attachment to appearances is also immeasurable, like space. Subhuti, a Bodhisattva should abide as I have taught.' 'Subhuti, what do you think? Can the Tathagata (a title for the Buddha) be seen through the appearance of a physical body?' 'No, World Honored One. The Tathagata cannot be seen through the appearance of a physical body. Why? The appearance of a physical body that the Tathagata speaks of is not actually the appearance of a physical body.' The Buddha told Subhuti, 'All appearances are illusory and unreal. If one can see that all appearances are not real appearances, then one can see the Tathagata.' Subhuti said to the Buddha, 'World Honored One, are there truly beings who, upon hearing these teachings, can generate genuine faith?' The Buddha told Subhuti, 'Do not say that. After the Tathagata's passing, in the last five hundred years, there will be those who uphold the precepts, cultivate merit, and are able to generate faith in these teachings, taking them as truth. Know that these people have not only planted good roots with one, two, three, four, or five Buddhas, but have planted various good roots with countless millions of Buddhas. Upon hearing these teachings, even if they generate pure faith for just a single moment, Subhuti, the Tathagata fully knows and sees that these beings have gained such immeasurable merit. Why? Because these beings no longer have attachments to the idea of a self, the idea of a person, the idea of living beings, or the idea of a life span.' --------------------------------------------------------------------------------
Chinese
“无法相，亦无非法相。何以故？是诸众生若心取相，则为着我、人、众生、寿者。 “若取法相，即着我、人、众生、寿者。何以故？若取非法相，即着我、人、众生、寿者，是故不应取法，不应取非法。以是义故，如来常说：‘汝等比丘，知我说法，如筏喻者，法尚应舍，何况非法。’ “须菩提！于意云何？如来得阿耨多罗三藐三菩提耶？如来有所说法耶？” 须菩提言：“如我解佛所说义，无有定法名阿耨多罗三藐三菩提，亦无有定法，如来可说。何以故？如来所说法，皆不可取、不可说、非法、非非法。所以者何？一切贤圣皆以无为法而有差别。” “须菩提！于意云何？若人满三千大千世界七宝以用布施，是人所得福德，宁为多不？” 须菩提言：“甚多，世尊！何以故？是福德即非福德性，是故如来说福德多。” “若复有人，于此经中受持，乃至四句偈等，为他人说，其福胜彼。何以故？须菩提！一切诸佛，及诸佛阿耨多罗三藐三菩提法，皆从此经出。须菩提！所谓佛法者，即非佛法。 “须菩提！于意云何？须陀洹能作是念：‘我得须陀洹果。’不？” 须菩提言：“不也，世尊！何以故？须陀洹名为入流，而无所入，不入色、声、香、味、触 现代汉语译本 ‘不能执着于任何“相”（现象），也不能执着于“非法相”（非现象）。为什么呢？因为如果众生心中执着于“相”，就会执着于自我、他人、众生和寿命的概念。’ ‘如果执着于“法相”（佛法的教义），就会执着于自我、他人、众生和寿命的概念。为什么呢？如果执着于“非法相”（非佛法的教义），也会执着于自我、他人、众生和寿命的概念。因此，不应该执着于“法”，也不应该执着于“非法”。基于这个道理，如来（佛陀）常说：‘你们这些比丘，要知道我所说的法，就像用筏子渡河一样，连筏子（法）都应该舍弃，何况不是筏子的东西（非法）呢？’ ‘须菩提（佛陀的弟子）！你认为如何？如来（佛陀）证得了阿耨多罗三藐三菩提（无上正等正觉）吗？如来有所说法吗？’ 须菩提回答说：‘依我理解佛所说的意义，没有固定的法叫做阿耨多罗三藐三菩提，也没有固定的法是如来可以宣说的。为什么呢？如来所说的法，都是不可执着、不可言说、既不是“法”也不是“非法”的。这是为什么呢？一切贤圣（圣人）都是通过无为法（不执着于任何形式的修行）而有所差别的。’ ‘须菩提！你认为如何？如果有人用充满三千大千世界的七宝来布施，这个人所得到的福德，是多还是不多呢？’ 须菩提回答说：‘非常多，世尊！为什么呢？因为这个福德的本质不是福德，所以如来说福德多。’ ‘如果有人，从这部经中接受、持诵，甚至只是四句偈，并为他人解说，他所获得的福德胜过前者。为什么呢？须菩提！一切诸佛，以及诸佛的阿耨多罗三藐三菩提法，都是从此经中产生的。须菩提！所谓的佛法，其实不是固定的佛法。’ ‘须菩提！你认为如何？须陀洹（初果圣人）会这样想：‘我得到了须陀洹果’吗？’ 须菩提回答说：‘不会的，世尊！为什么呢？须陀洹名为入流（进入圣者之流），但实际上并没有进入任何东西，不进入色、声、香、味、触（五种感官对象）。’
English
English version 'There is no such thing as a 'form' (phenomenon), nor is there a 'non-form' (non-phenomenon). Why is that? Because if sentient beings grasp at forms in their minds, they become attached to the notions of self, others, sentient beings, and a life span.' 'If they grasp at the 'form of Dharma' (Buddhist teachings), they become attached to the notions of self, others, sentient beings, and a life span. Why is that? If they grasp at 'non-form of Dharma' (non-Buddhist teachings), they also become attached to the notions of self, others, sentient beings, and a life span. Therefore, one should not grasp at 'Dharma,' nor should one grasp at 'non-Dharma.' For this reason, the Tathagata (Buddha) often says: 'You monks, know that my teachings are like a raft used to cross a river; even the raft (Dharma) should be abandoned, let alone what is not the raft (non-Dharma).' 'Subhuti (a disciple of the Buddha)! What do you think? Has the Tathagata (Buddha) attained Anuttara-samyak-sambodhi (supreme perfect enlightenment)? Does the Tathagata have any Dharma to teach?' Subhuti replied: 'According to my understanding of the Buddha's teachings, there is no fixed Dharma called Anuttara-samyak-sambodhi, nor is there any fixed Dharma that the Tathagata can teach. Why is that? The Dharma taught by the Tathagata is all ungraspable, unspeakable, neither 'Dharma' nor 'non-Dharma.' Why is this so? All sages and saints are differentiated by the unconditioned Dharma (practice without attachment to any form).' 'Subhuti! What do you think? If someone were to fill the three thousand great thousand worlds with the seven treasures and use them for giving, would the merit gained by this person be much or not?' Subhuti replied: 'Very much, World Honored One! Why is that? Because the nature of this merit is not merit, therefore the Tathagata says the merit is much.' 'If there is someone who receives, upholds, and even just explains four lines of verse from this sutra to others, the merit they gain surpasses the former. Why is that? Subhuti! All Buddhas, and the Dharma of Anuttara-samyak-sambodhi of all Buddhas, all come from this sutra. Subhuti! What is called the Buddha Dharma is not a fixed Buddha Dharma.' 'Subhuti! What do you think? Would a Srotapanna (stream-enterer) have this thought: 'I have attained the fruit of Srotapanna'?' Subhuti replied: 'No, World Honored One! Why is that? Srotapanna is called 'entering the stream' (of the holy path), but in reality, there is nothing to enter, not entering into form, sound, smell, taste, or touch (the five sense objects).' -------------------------------------------------------------------------------- 、法，是名须陀洹。”