Chinese
大正藏第 08 册 No. 0236a 金刚般若波罗蜜经 No. 236 [Nos. 220(9), 235, 237-239] 金刚般若波罗蜜经 元魏天竺三藏菩提流支译 如是我闻： 一时婆伽婆，在舍婆提城祇树给孤独园，与大比丘众千二百五十人俱。尔时，世尊食时，着衣持钵，入舍婆提大城乞食。于其城中，次第乞食已，还至本处。饭食讫，收衣钵，洗足已，如常敷座，结加趺坐，端身而住，正念不动。 尔时，诸比丘来诣佛所，到已，顶礼佛足，右绕三匝，退坐一面。尔时，慧命须菩提，在大众中，即从座起，偏袒右肩，右膝着地，向佛合掌，恭敬而立，白佛言：“希有！世尊！如来、应供、正遍知，善护念诸菩萨，善付嘱诸菩萨。世尊！云何菩萨大乘中，发阿耨多罗三藐三菩提心？应云何住？云何修行？云何降伏其心？” 尔时，佛告须菩提：“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。如菩萨大乘中，发阿耨多罗三藐三菩提心，应如是住，如是修行，如是降伏其心。” 须菩提白佛言：“世尊！如是。愿乐欲闻。” 佛告须菩提：“诸菩萨生如是心：‘所有一切 现代汉语译本 《金刚般若波罗蜜经》 元魏时期天竺三藏菩提流支翻译 我是这样听说的： 一时，佛（婆伽婆，Bhagavat，意为世尊）在舍卫城（舍婆提城，Śrāvastī）的祇树给孤独园（祇树给孤独园，Jetavanavihāra），与一千二百五十位大比丘在一起。当时，世尊到了吃饭的时候，穿上袈裟，拿着钵，进入舍卫大城乞食。在城中依次乞食完毕后，回到原来的地方。吃完饭，收拾好袈裟和钵，洗完脚，像往常一样铺好座位，结跏趺坐，端正身体而坐，保持正念不动。 当时，众比丘来到佛所在的地方，到达后，顶礼佛足，右绕佛三圈，然后退到一旁坐下。这时，慧命须菩提（须菩提，Subhūti，佛陀的十大弟子之一），在大众中，立即从座位上站起来，袒露右肩，右膝跪地，向佛合掌，恭敬地站立，对佛说：‘稀有啊！世尊！如来（如来，Tathāgata，佛的称号）、应供（应供，Arhat，值得供养的人）、正遍知（正遍知，Samyaksaṃbuddha，完全觉悟的人），善于护念诸菩萨，善于嘱托诸菩萨。世尊！菩萨在大乘（大乘，Mahāyāna，佛教的一个主要流派）中，如何发起阿耨多罗三藐三菩提心（阿耨多罗三藐三菩提，anuttarā-samyak-saṃbodhi，无上正等正觉）？应该如何安住？应该如何修行？应该如何降伏其心？’ 当时，佛告诉须菩提：‘好啊，好啊！须菩提！正如你所说：‘如来善于护念诸菩萨，善于嘱托诸菩萨。’你现在仔细听，我将为你解说。菩萨在大乘中，发起阿耨多罗三藐三菩提心，应该这样安住，这样修行，这样降伏其心。’ 须菩提对佛说：‘世尊！是的，我非常乐意听闻。’ 佛告诉须菩提：‘诸菩萨应当生起这样的心：‘所有一切'
English
English version The Diamond Prajñāpāramitā Sūtra Translated by Bodhiruci, Tripitaka Master from India during the Northern Wei Dynasty Thus have I heard: At one time, the Bhagavat (Bhagavat, meaning the World-Honored One) was in the Jeta Grove, the Garden of Anāthapiṇḍada in Śrāvastī (Śrāvastī), together with a great assembly of twelve hundred and fifty Bhikṣus. At that time, the World-Honored One, when it was time for the meal, put on his robe, took 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 place. After the meal, he put away his robe and bowl, washed his feet, and as usual, spread his seat, sat in the lotus position, straightened his body, and remained with right mindfulness, unmoving. At that time, the Bhikṣus came to where the Buddha was. Having arrived, they bowed at the Buddha's feet, circumambulated him three times to the right, and then sat down to one side. At that time, the Venerable Subhūti (Subhūti, one of the Buddha's ten great disciples), in the midst of the assembly, immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and stood respectfully, saying to the Buddha: 'Rare indeed, World-Honored One! The Tathāgata (Tathāgata, the title of a Buddha), the Arhat (Arhat, one who is worthy of offerings), the Samyaksaṃbuddha (Samyaksaṃbuddha, the fully enlightened one), is skilled in protecting and mindful of all Bodhisattvas, and skilled in entrusting all Bodhisattvas. World-Honored One! How should Bodhisattvas in the Mahāyāna (Mahāyāna, a major branch of Buddhism) arouse the mind of Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed complete and perfect enlightenment)? How should they abide? How should they practice? How should they subdue their minds?' At that time, the Buddha said to Subhūti: 'Excellent, excellent! Subhūti! As you have said: ‘The Tathāgata is skilled in protecting and mindful of all Bodhisattvas, and skilled in entrusting all Bodhisattvas.’ Now listen carefully, and I will explain it to you. Bodhisattvas in the Mahāyāna, having aroused the mind of Anuttarā-samyak-saṃbodhi, should abide in this way, practice in this way, and subdue their minds in this way.' Subhūti said to the Buddha: 'World-Honored One! Yes, I am very eager to hear.' The Buddha said to Subhūti: 'All Bodhisattvas should give rise to this thought: ‘All' --------------------------------------------------------------------------------
Chinese
众生，众生所摄，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，所有众生界，众生所摄，我皆令入无余涅槃而灭度之。’如是灭度无量无边众生，实无众生得灭度者。何以故？须菩提！若菩萨有众生相，即非菩萨。何以故非？须菩提！若菩萨起众生相、人相、寿者相，则不名菩萨。 “复次，须菩提！菩萨不住于事行于布施，无所住行于布施，不住色布施，不住声、香、味、触、法布施。须菩提！菩萨应如是布施，不住于相想。何以故？若菩萨不住相布施，其福德聚不可思量。 “须菩提！于汝意云何？东方虚空可思量不？”须菩提言：“不也，世尊！” 佛言：“如是，须菩提！南西北方四维上下虚空，可思量不？”须菩提言：“不也，世尊！” 佛言：“如是，如是！须菩提！菩萨无住相布施，福德聚亦复如是不可思量。”佛复告须菩提：“菩萨但应如是行于布施。” “须菩提！于意云何？可以相成就见如来不？”须菩提言：“不也，世尊！不可以相成就得见如来。何以故？如来所说相，即非相。” 佛告须菩提：“凡所有相，皆是妄语。若见诸相非相，则非妄语。如是诸相非相，则见如来。” 须菩提白佛言：“世尊 现代汉语译本 ‘所有众生，无论是被众生所包含的，还是卵生的、胎生的、湿生的、化生的，有形的、无形的，有思想的、无思想的、非有思想非无思想的，所有众生界，所有被众生所包含的，我都让他们进入无余涅槃而得到解脱。’这样解脱了无量无边的众生，实际上没有一个众生真正得到解脱。为什么呢？须菩提！如果菩萨心中有众生的概念，那就不是菩萨了。为什么不是呢？须菩提！如果菩萨心中产生众生相、人相、寿者相，那就不能称为菩萨。 ‘再者，须菩提！菩萨不执着于任何事物而行布施，不执着于任何地方而行布施，不执着于色布施，不执着于声、香、味、触、法布施。须菩提！菩萨应该这样布施，不执着于任何表象。为什么呢？如果菩萨不执着于表象而布施，他所积累的福德是不可思量的。 ‘须菩提！你认为怎么样？东方的虚空可以被衡量吗？’须菩提说：‘不能，世尊！’ 佛说：‘是的，须菩提！南西北方四维上下虚空，可以被衡量吗？’须菩提说：‘不能，世尊！’ 佛说：‘是的，是的！须菩提！菩萨不执着于表象而布施，他所积累的福德也是这样不可思量的。’佛又告诉须菩提：‘菩萨应该这样行布施。’ ‘须菩提！你认为怎么样？可以通过观察如来的外在形象来见到如来吗？’须菩提说：‘不能，世尊！不能通过观察如来的外在形象来见到如来。为什么呢？如来所说的外在形象，实际上不是真正的形象。’ 佛告诉须菩提：‘凡是所有外在的形象，都是虚妄的。如果能看到所有外在的形象都不是真实的形象，那就不是虚妄的。这样理解所有外在的形象都不是真实的形象，就能见到如来。’ 须菩提对佛说：‘世尊！’
English
English version 'All beings, whether included in the category of beings, whether born from eggs, from wombs, from moisture, or by transformation; whether with form or without form; whether with thought, without thought, or neither with nor without thought; all realms of beings, all that are included in the category of beings, I will lead them all to enter Nirvana without remainder and be liberated.' Thus, having liberated immeasurable and countless beings, in reality, there is not a single being who has been liberated. Why is this so? Subhuti! If a Bodhisattva has the concept of a being, then he is not a Bodhisattva. Why is he not? Subhuti! If a Bodhisattva gives rise to the concept of a being, a person, or a life-span, then he cannot be called a Bodhisattva. 'Furthermore, Subhuti! A Bodhisattva should practice giving without dwelling on anything, should practice giving without dwelling anywhere, should not dwell on giving in terms of form, should not dwell on giving in terms of sound, smell, taste, touch, or dharma. Subhuti! A Bodhisattva should give in this way, without dwelling on any appearance. Why is this so? If a Bodhisattva gives without dwelling on appearances, the accumulation of merit he gains is immeasurable.' 'Subhuti! What do you think? Can the space in the east be measured?' Subhuti said, 'No, World Honored One!' The Buddha said, 'Likewise, Subhuti! Can the space in the south, west, north, the four intermediate directions, above and below be measured?' Subhuti said, 'No, World Honored One!' The Buddha said, 'Yes, yes! Subhuti! A Bodhisattva's accumulation of merit from giving without dwelling on appearances is also immeasurable in the same way.' The Buddha further told Subhuti, 'A Bodhisattva should practice giving in this way.' 'Subhuti! What do you think? Can the Tathagata be seen by means of the accomplishment of characteristics?' Subhuti said, 'No, World Honored One! The Tathagata cannot be seen by means of the accomplishment of characteristics. Why is this so? The characteristics spoken of by the Tathagata are not true characteristics.' The Buddha told Subhuti, 'All characteristics are false. If one sees all characteristics as non-characteristics, then they are not false. Understanding all characteristics as non-characteristics, one will see the Tathagata.' Subhuti said to the Buddha, 'World Honored One!' --------------------------------------------------------------------------------
Chinese
！颇有众生，于未来世末世，得闻如是修多罗章句，生实相不？” 佛告须菩提：“莫作是说：‘颇有众生，于未来世末世，得闻如是修多罗章句，生实相不？’” 佛复告须菩提：“有未来世末世，有菩萨摩诃萨，法欲灭时，有持戒修福德智慧者，于此修多罗章句，能生信心，以此为实。” 佛复告须菩提：“当知彼菩萨摩诃萨，非于一佛二佛三四五佛所修行供养，非于一佛二佛三四五佛所而种善根。” 佛复告须菩提：“已于无量百千万诸佛所修行供养，无量百千万诸佛所种诸善根。闻是修多罗，乃至一念能生净信。须菩提！如来悉知是诸众生，如来悉见是诸众生。须菩提！是诸菩萨，生如是无量福德聚，取如是无量福德。何以故？须菩提！是诸菩萨，无复我相、众生相、人相、寿者相。 “须菩提！是诸菩萨，无法相，亦非无法相。无相，亦非无相。何以故？须菩提！是诸菩萨，若取法相，则为着我、人、众生、寿者。须菩提！若是菩萨有法相，即着我相、人相、众生相、寿者相。何以故？须菩提！不应取法，非不取法。以是义故，如来常说筏喻法门，是法应舍，非舍法故。” 复次，佛告慧命须菩提：“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 现代汉语译本：‘世尊，是否会有众生，在未来的末法时代，听闻这样的修多罗（佛经）章句，而生起对实相的领悟呢？’ 佛陀告诉须菩提：‘不要这样说：‘是否会有众生，在未来的末法时代，听闻这样的修多罗（佛经）章句，而生起对实相的领悟呢？’ 佛陀又告诉须菩提：‘在未来的末法时代，会有菩萨摩诃萨（大菩萨），在佛法将要灭绝的时候，会有持戒、修行福德和智慧的人，对于这些修多罗（佛经）章句，能够生起信心，并以此为真实。’ 佛陀又告诉须菩提：‘应当知道，这些菩萨摩诃萨，不是仅仅在一佛、二佛、三佛、四佛、五佛那里修行供养，也不是仅仅在一佛、二佛、三佛、四佛、五佛那里种下善根。’ 佛陀又告诉须菩提：‘他们已经在无量百千万诸佛那里修行供养，在无量百千万诸佛那里种下各种善根。听闻这些修多罗（佛经），乃至一念之间能够生起清净的信心。须菩提！如来完全知道这些众生，如来完全看见这些众生。须菩提！这些菩萨，生起如此无量的福德聚集，获得如此无量的福德。为什么呢？须菩提！这些菩萨，不再有我相、众生相、人相、寿者相。’ ‘须菩提！这些菩萨，没有法相，也不是没有法相。没有相，也不是没有相。为什么呢？须菩提！这些菩萨，如果执着于法相，就会执着于我、人、众生、寿者。须菩提！如果菩萨有法相，就会执着于我相、人相、众生相、寿者相。为什么呢？须菩提！不应该执着于法，也不是不执着于法。因为这个道理，如来常常说筏喻法门，这个法应该舍弃，而不是舍弃法本身。’ 再次，佛陀告诉慧命须菩提：‘须菩提！你认为如何？如来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？’
English
English version: ‘World Honored One, will there be beings in the future, in the last age, who, upon hearing such sutra (Buddhist scripture) verses, will give rise to the realization of true reality?’ The Buddha told Subhuti, ‘Do not say, “Will there be beings in the future, in the last age, who, upon hearing such sutra (Buddhist scripture) verses, will give rise to the realization of true reality?”’ The Buddha further told Subhuti, ‘In the future, in the last age, there will be Bodhisattva Mahasattvas (great Bodhisattvas), when the Dharma is about to perish, there will be those who uphold precepts, cultivate merit, and possess wisdom, who, regarding these sutra (Buddhist scripture) verses, will be able to generate faith and take them as real.’ The Buddha further told Subhuti, ‘You should know that these Bodhisattva Mahasattvas have not only cultivated offerings at one, two, three, four, or five Buddhas, nor have they only planted good roots at one, two, three, four, or five Buddhas.’ The Buddha further told Subhuti, ‘They have already cultivated offerings at countless hundreds of thousands of Buddhas, and planted various good roots at countless hundreds of thousands of Buddhas. Upon hearing these sutras (Buddhist scriptures), even in a single thought, they can generate pure faith. Subhuti! The Tathagata (Buddha) fully knows these beings, the Tathagata fully sees these beings. Subhuti! These Bodhisattvas generate such immeasurable accumulations of merit and obtain such immeasurable merit. Why is that? Subhuti! These Bodhisattvas no longer have the perception of self, the perception of beings, the perception of a person, or the perception of a life span.’ ‘Subhuti! These Bodhisattvas do not have the perception of Dharma, nor do they not have the perception of Dharma. They do not have a perception of form, nor do they not have a perception of form. Why is that? Subhuti! If these Bodhisattvas cling to the perception of Dharma, they will cling to self, person, beings, and life span. Subhuti! If a Bodhisattva has the perception of Dharma, they will cling to the perception of self, person, beings, and life span. Why is that? Subhuti! One should not cling to Dharma, nor should one not cling to Dharma. Because of this principle, the Tathagata often speaks of the raft parable, this Dharma should be abandoned, not abandoning Dharma itself.’ Furthermore, the Buddha told the venerable Subhuti, ‘Subhuti! What do you think? Has the Tathagata attained Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment)? Has the Tathagata spoken any Dharma?’ --------------------------------------------------------------------------------