Chinese
“须菩提！于意云何？斯陀含能作是念：‘我得斯陀含果。’不？” 须菩提言：“不也，世尊！何以故？斯陀含名一往来，而实无往来，是名斯陀含。” “须菩提！于意云何？阿那含能作是念：‘我得阿那含果。’不？” 须菩提言：“不也，世尊！何以故？阿那含名为不来，而实无来，是故名阿那含。” “须菩提！于意云何？阿罗汉能作是念：‘我得阿罗汉道。’不？” 须菩提言：“不也，世尊！何以故？实无有法名阿罗汉。世尊！若阿罗汉作是念：‘我得阿罗汉道。’即为着我、人、众生、寿者。世尊！佛说我得无诤三昧人中最为第一，是第一离欲阿罗汉。我不作是念：‘我是离欲阿罗汉。’世尊！我若作是念：‘我得阿罗汉道。’世尊则不说须菩提是乐阿兰那行者。以须菩提实无所行，而名须菩提是乐阿兰那行。” 佛告须菩提：“于意云何？如来昔在然灯佛所，于法有所得不？” “世尊！如来在然灯佛所，于法实无所得。” “须菩提！于意云何？菩萨庄严佛土不？” “不也，世尊！何以故？庄严佛土者，则非庄严，是名庄严。” “是故须菩提，诸菩萨摩诃萨应如是生清净心，不应住色生心，不 现代汉语译本：‘法’，这就是所谓的须陀洹（Srotapanna，入流果）。 ‘须菩提！你的想法如何？斯陀含（Sakrdagamin，一来果）会这样想：‘我得到了斯陀含果。’吗？’ 须菩提说：‘不会的，世尊！为什么呢？斯陀含名为一往来，但实际上并没有往来，所以称为斯陀含。’ ‘须菩提！你的想法如何？阿那含（Anagamin，不还果）会这样想：‘我得到了阿那含果。’吗？’ 须菩提说：‘不会的，世尊！为什么呢？阿那含名为不来，但实际上并没有来，所以称为阿那含。’ ‘须菩提！你的想法如何？阿罗汉（Arhat，无学果）会这样想：‘我得到了阿罗汉道。’吗？’ 须菩提说：‘不会的，世尊！为什么呢？实际上没有一种法叫做阿罗汉。世尊！如果阿罗汉这样想：‘我得到了阿罗汉道。’那就执着于我、人、众生、寿者。世尊！佛说我得到无诤三昧在众人中最为第一，是第一离欲的阿罗汉。我不会这样想：‘我是离欲的阿罗汉。’世尊！如果我这样想：‘我得到了阿罗汉道。’世尊就不会说须菩提是乐于阿兰那行的人。因为须菩提实际上没有所行，所以才称为须菩提是乐于阿兰那行。’ 佛告诉须菩提：‘你的想法如何？如来过去在然灯佛（Dipamkara Buddha）那里，对于法有所得吗？’ ‘世尊！如来在然灯佛那里，对于法实际上没有所得。’ ‘须菩提！你的想法如何？菩萨庄严佛土吗？’ ‘不会的，世尊！为什么呢？庄严佛土，那就不是庄严，这只是名为庄严。’ ‘所以须菩提，诸位菩萨摩诃萨应该这样生起清净心，不应该执着于色而生心，不
English
English version: ‘Dharma,’ this is called Srotapanna (stream-enterer). ‘Subhuti, what do you think? Would a Sakrdagamin (once-returner) think, ‘I have attained the fruit of Sakrdagamin’?’ Subhuti said, ‘No, World Honored One. Why? Sakrdagamin is named “once-returner,” but in reality, there is no returning, therefore it is called Sakrdagamin.’ ‘Subhuti, what do you think? Would an Anagamin (non-returner) think, ‘I have attained the fruit of Anagamin’?’ Subhuti said, ‘No, World Honored One. Why? Anagamin is named “non-returner,” but in reality, there is no non-returning, therefore it is called Anagamin.’ ‘Subhuti, what do you think? Would an Arhat (worthy one) think, ‘I have attained the path of Arhat’?’ Subhuti said, ‘No, World Honored One. Why? In reality, there is no Dharma called Arhat. World Honored One, if an Arhat thinks, ‘I have attained the path of Arhat,’ then he is attached to self, person, sentient beings, and life-span. World Honored One, the Buddha said that I have attained the Samadhi of non-contention and am the foremost among people, the foremost Arhat free from desire. I do not think, ‘I am an Arhat free from desire.’ World Honored One, if I think, ‘I have attained the path of Arhat,’ then the World Honored One would not say that Subhuti is one who delights in Aranya practice. Because Subhuti has no actual practice, therefore he is called one who delights in Aranya practice.’ The Buddha told Subhuti, ‘What do you think? When the Tathagata was with Dipamkara Buddha, did he attain anything in Dharma?’ ‘World Honored One, when the Tathagata was with Dipamkara Buddha, he actually attained nothing in Dharma.’ ‘Subhuti, what do you think? Do Bodhisattvas adorn Buddha lands?’ ‘No, World Honored One. Why? Adorning Buddha lands is not adorning, it is merely called adorning.’ ‘Therefore, Subhuti, all Bodhisattva Mahasattvas should thus generate a pure mind, they should not generate a mind attached to form, nor --------------------------------------------------------------------------------
Chinese
应住声、香、味、触、法生心，应无所住而生其心。 “须菩提！譬如有人，身如须弥山王，于意云何？是身为大不？” 须菩提言：“甚大，世尊！何以故？佛说非身，是名大身。” “须菩提！如恒河中所有沙数，如是沙等恒河，于意云何？是诸恒河沙宁为多不？” 须菩提言：“甚多，世尊！但诸恒河尚多无数，何况其沙。” “须菩提！我今实言告汝。若有善男子、善女人，以七宝满尔所恒河沙数三千大千世界，以用布施，得福多不？” 须菩提言：“甚多，世尊！” 佛告须菩提：“若善男子、善女人，于此经中，乃至受持四句偈等，为他人说，而此福德胜前福德。 “复次，须菩提！随说是经，乃至四句偈等，当知此处，一切世间天、人、阿修罗，皆应供养，如佛塔庙，何况有人尽能受持读诵。须菩提！当知是人成就最上第一希有之法，若是经典所在之处，则为有佛，若尊重弟子。” 尔时，须菩提白佛言：“世尊！当何名此经？我等云何奉持？” 佛告须菩提：“是经名为‘金刚般若波罗蜜’。以是名字，汝当奉持。所以者何？须菩提！佛说般若波罗蜜，则非般若波罗蜜。须菩提！于意云何？如来有所说法不？” 须菩提白佛言 现代汉语译本：应当在声、香、味、触、法这些方面生起心念，但应当不住于任何事物而生起心念。 ‘须菩提！’佛说，‘比如有个人，他的身体像须弥山王那样巨大，你认为如何？这个身体算大吗？’ 须菩提回答说：‘非常大，世尊！为什么呢？因为佛说这不是真正的身体，所以才称之为大身。’ ‘须菩提！’佛说，‘如果恒河中有像沙子一样多的沙粒，而每一粒沙子都代表一条恒河，你认为如何？这些恒河的沙子算多吗？’ 须菩提回答说：‘非常多，世尊！仅仅是恒河的数量就已经多得数不清了，更何况是其中的沙子呢。’ ‘须菩提！’佛说，‘我现在实话告诉你，如果有善男子、善女人，用七宝装满像恒河沙数一样多的三千大千世界，用来布施，他们得到的福德多吗？’ 须菩提回答说：‘非常多，世尊！’ 佛告诉须菩提：‘如果善男子、善女人，在这部经中，哪怕只是受持四句偈等，并为他人解说，那么他们所获得的福德胜过之前的福德。 ‘再者，须菩提！’佛说，‘无论在何处宣说这部经，哪怕只是四句偈等，应当知道这个地方，一切世间的天人、阿修罗都应当供养，如同供养佛塔庙宇一样，更何况是有人能够完全受持读诵这部经。须菩提！应当知道这个人成就了最上第一稀有之法，如果这部经典所在之处，就如同有佛存在，应当像尊重佛一样尊重弟子。’ 这时，须菩提问佛说：‘世尊！这部经应当叫什么名字？我们应当如何奉持？’ 佛告诉须菩提：‘这部经名为‘金刚般若波罗蜜’（金刚：比喻坚固，般若：智慧，波罗蜜：到达彼岸）。你们应当以这个名字奉持。为什么呢？须菩提！佛所说的般若波罗蜜，实际上并非真正的般若波罗蜜。须菩提！你认为如何？如来有所说法吗？’ 须菩提回答佛说：
English
English version: One should generate a mind that is based on sound, smell, taste, touch, and dharma, but one should generate a mind that is not based on anything. 'Subhuti!' the Buddha said, 'Suppose there was a person whose body was as large as Mount Sumeru, what do you think? Is this body considered large?' Subhuti replied, 'It is very large, World Honored One! Why? Because the Buddha said it is not a real body, therefore it is called a great body.' 'Subhuti!' the Buddha said, 'If there were as many grains of sand as there are in the Ganges River, and each grain of sand represented a Ganges River, what do you think? Are these sands of the Ganges Rivers numerous?' Subhuti replied, 'They are very numerous, World Honored One! The number of Ganges Rivers alone is already countless, let alone the sand within them.' 'Subhuti!' the Buddha said, 'I now tell you the truth, if there are good men and good women who use the seven treasures to fill as many three-thousand-great-thousand worlds as there are sands in the Ganges River, and use them for almsgiving, would they obtain much merit?' Subhuti replied, 'Very much, World Honored One!' The Buddha told Subhuti, 'If good men and good women, within this sutra, even just receive and uphold four lines of verse, and explain it to others, then the merit they obtain surpasses the previous merit.' 'Furthermore, Subhuti!' the Buddha said, 'Wherever this sutra is spoken, even just four lines of verse, one should know that this place, all the beings in the world, including gods, humans, and asuras, should make offerings, just like making offerings to a Buddha pagoda or temple, let alone someone who can fully receive, uphold, and recite this sutra. Subhuti! One should know that this person has achieved the supreme and most rare dharma. If this sutra is present in a place, it is as if the Buddha is present, and one should respect the disciples as one respects the Buddha.' At that time, Subhuti asked the Buddha, 'World Honored One! What should this sutra be called? How should we uphold it?' The Buddha told Subhuti, 'This sutra is called the 'Diamond Prajna Paramita' (Diamond: metaphor for firmness, Prajna: wisdom, Paramita: reaching the other shore). You should uphold it by this name. Why? Subhuti! The Prajna Paramita spoken by the Buddha is actually not the real Prajna Paramita. Subhuti! What do you think? Does the Tathagata have any dharma to speak?' Subhuti replied to the Buddha, -------------------------------------------------------------------------------- ：“世尊！如来无所说。”
Chinese
“须菩提！于意云何？三千大千世界所有微尘是为多不？” 须菩提言：“甚多，世尊！” “须菩提！诸微尘，如来说非微尘，是名微尘。如来说世界，非世界，是名世界。 “须菩提！于意云何？可以三十二相见如来不？” “不也，世尊！不可以三十二相得见如来。何以故？如来说三十二相，即是非相，是名三十二相。” “须菩提！若有善男子、善女人，以恒河沙等身命布施；若复有人，于此经中，乃至受持四句偈等，为他人说，其福甚多。” 尔时，须菩提闻说是经，深解义趣，涕泪悲泣，而白佛言：“希有！世尊！佛说如是甚深经典，我从昔来所得慧眼，未曾得闻如是之经。世尊！若复有人得闻是经，信心清净，则生实相，当知是人成就第一希有功德。世尊！是实相者，则是非相，是故如来说名实相。世尊！我今得闻如是经典，信解受持不足为难，若当来世，后五百岁，其有众生，得闻是经，信解受持，是人则为第一希有。何以故？此人无我相、人相、众生相、寿者相。所以者何？我相即是非相，人相、众生相、寿者相即是非相。何以故？离一切诸相，则名诸佛。” 佛告须菩提：“如是，如是！若复有人得闻是经，不惊 现代汉语译本： ‘世尊！如来（Tathagata，佛的称号）并没有说什么法。’ ‘须菩提（Subhuti，佛陀的弟子）！你认为如何？三千大千世界（一个宇宙）中所有的微尘多吗？’ 须菩提说：‘非常多，世尊！’ ‘须菩提！这些微尘，如来说它们不是微尘，只是名为微尘。如来说世界，也不是真正的世界，只是名为世界。’ ‘须菩提！你认为如何？可以通过三十二相（佛陀的32种殊胜的身体特征）见到如来吗？’ ‘不能，世尊！不能通过三十二相见到如来。为什么呢？如来说的三十二相，实际上不是相，只是名为三十二相。’ ‘须菩提！如果有善男子、善女人，用像恒河沙一样多的生命来布施；如果有人，在这部经中，甚至只是接受和持诵四句偈（佛经中的短诗），并为他人解说，他的福德会非常多。’ 这时，须菩提听了这部经，深刻理解了其中的含义，悲伤地流着眼泪，对佛说：‘稀有啊！世尊！佛陀所说的这部如此深奥的经典，我从过去到现在所获得的智慧之眼，从未听闻过这样的经典。世尊！如果有人能够听到这部经，并且信心清净，就会生起实相（事物的真实本质），应当知道这个人成就了第一稀有的功德。世尊！这实相，实际上不是相，所以如来说名为实相。世尊！我现在能够听到这样的经典，相信、理解和接受它并不困难，如果到了未来，后五百岁，如果有众生能够听到这部经，相信、理解和接受它，这个人就是第一稀有的。为什么呢？因为这个人没有我相（执着于自我的观念）、人相（执着于他人的观念）、众生相（执着于众生的观念）、寿者相（执着于寿命的观念）。为什么呢？我相实际上不是相，人相、众生相、寿者相实际上也不是相。为什么呢？因为离开了所有这些相，就称为诸佛（Buddhas）。’ 佛告诉须菩提：‘是的，是的！如果有人能够听到这部经，不感到惊恐，
English
English version: 'World-Honored One! The Tathagata (title of the Buddha) has not spoken anything.' 'Subhuti (a disciple of the Buddha)! What do you think? Are the motes of dust in the three thousand great thousand worlds (a universe) many?' Subhuti said, 'Very many, World-Honored One!' 'Subhuti! These motes of dust, the Tathagata says they are not motes of dust, they are just called motes of dust. The Tathagata speaks of a world, but it is not a real world, it is just called a world.' 'Subhuti! What do you think? Can the Tathagata be seen by the thirty-two marks (32 auspicious physical characteristics of the Buddha)?' 'No, World-Honored One! The Tathagata cannot be seen by the thirty-two marks. Why? The thirty-two marks spoken of by the Tathagata are actually not marks, they are just called thirty-two marks.' 'Subhuti! If there is a good man or a good woman who gives away as many lives as there are sands in the Ganges River; and if there is someone who, in this sutra, even just accepts and upholds four lines of verse (short poems in Buddhist scriptures) and explains them to others, their merit will be very great.' At that time, Subhuti, having heard this sutra, deeply understood its meaning, and with tears of sorrow, said to the Buddha, 'Rare indeed! World-Honored One! This profound sutra spoken by the Buddha, with the eye of wisdom I have gained from the past until now, I have never heard such a sutra. World-Honored One! If someone can hear this sutra and their faith is pure, then they will give rise to the real mark (the true nature of things), and it should be known that this person has achieved the first rare merit. World-Honored One! This real mark is actually not a mark, therefore the Tathagata calls it the real mark. World-Honored One! It is not difficult for me to hear such a sutra now, to believe, understand, and accept it. If in the future, in the last five hundred years, there are beings who can hear this sutra, believe, understand, and accept it, that person will be the first rare one. Why? Because this person has no concept of self (attachment to the idea of self), no concept of others (attachment to the idea of others), no concept of beings (attachment to the idea of beings), and no concept of a life span (attachment to the idea of a life span). Why? The concept of self is actually not a concept, the concepts of others, beings, and a life span are actually not concepts. Why? Because by being free from all these concepts, one is called a Buddha (Buddhas).' The Buddha told Subhuti, 'So it is, so it is! If someone can hear this sutra and not be frightened, --------------------------------------------------------------------------------