Chinese
“须菩提！于意云何？可以相成就得见如来不？”须菩提言：“如我解如来所说义，不以相成就得见如来。” 佛言：“如是，如是！须菩提！不以相成就得见如来。”佛言：“须菩提！若以相成就观如来者，转轮圣王应是如来，是故非以相成就得见如来。” 尔时，世尊而说偈言： “若以色见我， 以音声求我， 是人行邪道， 不能见如来。 彼如来妙体， 即法身诸佛， 法体不可见， 彼识不能知。 “须菩提！于意云何？如来可以相成就得阿耨多罗三藐三菩提？须菩提！莫作是念：‘如来以相成就得阿耨多罗三藐三菩提。’须菩提！汝若作是念：‘菩萨发阿耨多罗三藐三菩提心者，说诸法断灭相。’须菩提！莫作是念。何以故？菩萨发阿耨多罗三藐三菩提心者，不说诸法断灭相。 “须菩提！若善男子、善女人，以满恒河沙等世界七宝，持用布施。若有菩萨，知一切法无我，得无生法忍。此功德胜前所得福德。须菩提！以诸菩萨不取福德故。” 须菩提白佛言：“世尊！菩萨不取福德？” 佛言：“须菩提！菩萨受福德，不取福德，是故菩萨取福德。 “须菩提！若有人言：‘如来若去若来若住、若坐若卧。’是人不解我所说义。何以 现代汉语译本 ‘须菩提（Subhuti）！你的想法如何？可以通过观察如来（Tathagata）的具象来见到如来吗？’须菩提回答说：‘依我理解如来所说的含义，不能通过观察具象来见到如来。’ 佛说：‘是的，是的！须菩提！不能通过观察具象来见到如来。’佛又说：‘须菩提！如果通过观察具象来观察如来，那么转轮圣王（Chakravartin）也应是如来，因此不能通过观察具象来见到如来。’ 当时，世尊说了偈语： ‘如果以形色来看我，以音声来求我， 这个人就是在走邪路，不能见到如来。 如来的微妙之体，即是法身诸佛， 法体是不可见的，意识也无法认知。 ‘须菩提！你的想法如何？如来可以通过观察具象来获得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）吗？须菩提！不要这样想：‘如来是通过观察具象来获得阿耨多罗三藐三菩提的。’须菩提！如果你这样想：‘发阿耨多罗三藐三菩提心的菩萨，是说诸法断灭的。’须菩提！不要这样想。为什么呢？发阿耨多罗三藐三菩提心的菩萨，不说诸法断灭的。’ ‘须菩提！如果善男子、善女人，用装满恒河沙数那么多世界的七宝来布施。如果有菩萨，知道一切法无我，得到无生法忍（anutpattika-dharma-ksanti）。这个功德胜过前面所得到的福德。须菩提！因为菩萨不执着于福德。’ 须菩提对佛说：‘世尊！菩萨不执着于福德吗？’ 佛说：‘须菩提！菩萨接受福德，但不执着于福德，所以菩萨才获得福德。 ‘须菩提！如果有人说：‘如来有来去、有住、有坐、有卧。’这个人不理解我所说的含义。为什么呢？如来没有来去，也没有住、坐、卧。’
English
English version 'Subhuti! What do you think? Can the Tathagata (如来) be seen by the accomplishment of form?' Subhuti said, 'As I understand the meaning of what the Tathagata has said, the Tathagata cannot be seen by the accomplishment of form.' The Buddha said, 'So it is, so it is! Subhuti! The Tathagata cannot be seen by the accomplishment of form.' The Buddha further said, 'Subhuti! If the Tathagata were to be viewed by the accomplishment of form, then a Chakravartin (转轮圣王) should also be a Tathagata. Therefore, the Tathagata cannot be seen by the accomplishment of form.' At that time, the World Honored One spoke in verse: 'If one sees me by form, or seeks me by sound, That person walks a wrong path and cannot see the Tathagata. The Tathagata's subtle body is the Dharmakaya (法身) of all Buddhas, The Dharma body is invisible, and cannot be known by consciousness. 'Subhuti! What do you think? Can the Tathagata attain Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed, complete, perfect enlightenment) by the accomplishment of form? Subhuti! Do not think, 'The Tathagata attains Anuttara-samyak-sambodhi by the accomplishment of form.' Subhuti! If you think, 'A Bodhisattva who has set his mind on Anuttara-samyak-sambodhi speaks of the annihilation of all dharmas,' Subhuti! Do not think that way. Why? A Bodhisattva who has set his mind on Anuttara-samyak-sambodhi does not speak of the annihilation of all dharmas.' 'Subhuti! If a good man or good woman were to give away as alms the seven treasures filling as many worlds as there are sands in the Ganges River, and if there were a Bodhisattva who knows that all dharmas are without self and attains the patience of non-arising (anutpattika-dharma-ksanti, 无生法忍), this merit would surpass the merit previously obtained. Subhuti! It is because Bodhisattvas do not grasp at merit.' Subhuti said to the Buddha, 'World Honored One! Do Bodhisattvas not grasp at merit?' The Buddha said, 'Subhuti! Bodhisattvas receive merit, but do not grasp at merit, therefore Bodhisattvas obtain merit.' 'Subhuti! If someone says, 'The Tathagata goes, comes, stays, sits, or lies down,' that person does not understand the meaning of what I have said. Why? The Tathagata has no going, coming, staying, sitting, or lying down.' --------------------------------------------------------------------------------
Chinese
故？如来者，无所至去，无所从来，故名如来。 “须菩提！若善男子、善女人，以三千大千世界微尘。复以尔许微尘世界，碎为微尘阿僧祇。须菩提！于意云何？是微尘众，宁为多不？” 须菩提言：“彼微尘众甚多。世尊！何以故？若是微尘众实有者，佛则不说是微尘众。何以故？佛说微尘众，则非微尘众，是故佛说微尘众。世尊！如来所说三千大千世界，则非世界，是故佛说三千大千世界。何以故？若世界实有者，则是一合相。如来说一合相，则非一合相，是故佛说一合相。” 佛言：“须菩提！一合相者，则是不可说，但凡夫之人，贪着其事。何以故？须菩提！若人如是言：‘佛说我见、人见、众生见、寿者见。’须菩提！于意云何？是人所说，为正语不？”须菩提言：“不也，世尊！何以故？世尊！如来说我见、人见、众生见、寿者见，即非我见、人见、众生见、寿者见，是名我见、人见、众生见、寿者见。” “须菩提！菩萨发阿耨多罗三藐三菩提心者，于一切法，应如是知，如是见，如是信，如是不住法相。何以故？须菩提！所言法相、法相者，如来说即非法相，是名法相。须菩提！若有菩萨摩诃萨以满无量阿僧祇世界七宝，持用布施。若有善男子、善女人，发菩萨心者，于 现代汉语译本：为什么呢？如来（Tathagata，佛的称号）是无所从来，也无所去，所以称为如来。 ‘须菩提！如果善男子、善女人，用三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙观中的一个大宇宙）的微尘，再用和这些微尘一样多的微尘世界，把它们碎成阿僧祇（asamkhya，佛教中的一个极大数字）数量的微尘。须菩提！你认为怎么样？这些微尘的数量，难道多不多呢？’ 须菩提说：‘这些微尘的数量非常多。世尊！为什么呢？如果这些微尘真的存在，佛就不会说这些微尘。为什么呢？佛说微尘，就不是真正的微尘，所以佛才说微尘。世尊！如来说的三千大千世界，也不是真正的世界，所以佛才说三千大千世界。为什么呢？如果世界真的存在，那就是一个组合的相。如来说组合的相，就不是真正的组合相，所以佛才说组合相。’ 佛说：‘须菩提！所谓的组合相，是不可说的，只是凡夫俗子，执着于这些事。为什么呢？须菩提！如果有人这样说：‘佛说有我见（atman-drsti，执着于自我的见解）、人见（pudgala-drsti，执着于人的见解）、众生见（sattva-drsti，执着于众生的见解）、寿者见（jiva-drsti，执着于寿命的见解）。’须菩提！你认为怎么样？这个人所说的，是正确的吗？’须菩提说：‘不是的，世尊！为什么呢？世尊！如来说的我见、人见、众生见、寿者见，就不是真正的我见、人见、众生见、寿者见，这只是名为我见、人见、众生见、寿者见。’ ‘须菩提！菩萨发阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心）的人，对于一切法，应该这样理解，这样看待，这样相信，这样不住于法相。为什么呢？须菩提！所说的法相、法相，如来说就不是真正的法相，只是名为法相。须菩提！如果有菩萨摩诃萨（bodhisattva-mahasattva，大菩萨）用充满无量阿僧祇世界的七宝（saptaratna，佛教中的七种珍宝）来布施。如果有善男子、善女人，发菩萨心的人，在
English
English version: Why? The Tathagata (a title of the Buddha) is one who has come from nowhere and goes nowhere, hence the name Tathagata. 'Subhuti! If a good man or good woman were to take the dust particles of three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu, a large cosmos in Buddhist cosmology), and then take as many dust-particle worlds as there are dust particles, and crush them into an asamkhya (an extremely large number in Buddhism) of dust particles. Subhuti! What do you think? Would these dust particles be many or not?' Subhuti said, 'These dust particles would be very many. World Honored One! Why? If these dust particles truly existed, the Buddha would not speak of these dust particles. Why? The Buddha speaks of dust particles, but they are not truly dust particles, therefore the Buddha speaks of dust particles. World Honored One! The three thousand great thousand worlds spoken of by the Tathagata are not truly worlds, therefore the Buddha speaks of three thousand great thousand worlds. Why? If the world truly existed, it would be a composite form. The Tathagata speaks of a composite form, but it is not truly a composite form, therefore the Buddha speaks of a composite form.' The Buddha said, 'Subhuti! The so-called composite form is indescribable, but ordinary people are attached to these things. Why? Subhuti! If someone were to say, ‘The Buddha speaks of a self-view (atman-drsti, the view of clinging to a self), a person-view (pudgala-drsti, the view of clinging to a person), a sentient being-view (sattva-drsti, the view of clinging to sentient beings), and a life-span-view (jiva-drsti, the view of clinging to a life span).’ Subhuti! What do you think? Is what this person says correct?' Subhuti said, 'No, World Honored One! Why? World Honored One! The self-view, person-view, sentient being-view, and life-span-view spoken of by the Tathagata are not truly self-view, person-view, sentient being-view, and life-span-view, they are merely called self-view, person-view, sentient being-view, and life-span-view.' 'Subhuti! Those who have awakened the mind of anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), should understand all dharmas in this way, see them in this way, believe in them in this way, and not dwell on the characteristics of dharmas. Why? Subhuti! The so-called characteristics of dharmas, the Tathagata says are not truly characteristics of dharmas, they are merely called characteristics of dharmas. Subhuti! If a Bodhisattva-Mahasattva (a great Bodhisattva) were to use the seven treasures (saptaratna, the seven precious things in Buddhism) that fill countless asamkhya worlds for giving. If a good man or good woman, who has awakened the Bodhi mind, in --------------------------------------------------------------------------------
Chinese
此般若波罗蜜经，乃至四句偈等，受持读诵，为他人说，其福胜彼无量阿僧祇。云何为人演说而不名说，是名为说。”而说偈言： “一切有为法， 如星、翳、灯、幻、 露、泡、梦、电、云， 应作如是观。” 佛说是经已，长老须菩提，及诸比丘、比丘尼、优婆塞、优婆夷、菩萨摩诃萨，一切世间天、人、阿修罗、乾闼婆等，闻佛所说，皆大欢喜，信受奉行。 金刚般若波罗蜜经 《金刚般若》，前后六翻。按《开元录》，此第二译。《思溪》经本竟失其传，误将陈朝真谛三藏者重出，标作魏朝留支所译，大有迳庭。今于留支三藏所翻论中录出经本，刊版流通，庶期披阅知有源矣。时至元辛巳冬孟望日，南山普宁经局谨记。 现代汉语译本 如果有人受持、读诵这部《般若波罗蜜经》，乃至仅仅是其中的四句偈，并且为他人解说，他所获得的福德胜过无量阿僧祇（asaṃkhya，无数）的福德。那么，如何为他人演说才不被称作是‘说’呢？这才是真正的‘说’。” 佛陀于是说了偈语： ‘一切有为法（saṃskṛta-dharma，由因缘和合而生的事物），如同星辰、眼翳、灯火、幻术、露水、水泡、梦境、闪电、云彩，应当这样来观察。’ 佛陀说完这部经后，长老须菩提（Subhūti），以及各位比丘（bhikṣu，出家男众）、比丘尼（bhikṣuṇī，出家女众）、优婆塞（upāsaka，在家男众）、优婆夷（upāsikā，在家女众）、菩萨摩诃萨（bodhisattva-mahāsattva，大菩萨），以及一切世间的天人、阿修罗（asura，非天）、乾闼婆（gandharva，天乐神）等，听闻佛陀所说，都非常欢喜，信受奉行。 《金刚般若波罗蜜经》 《金刚般若》这部经，前后共有六次翻译。根据《开元录》记载，这是第二次翻译。思溪版的经书已经失传，错误地将陈朝真谛三藏（Paramārtha）的译本重新刊出，并标为魏朝留支（Dharmaruci）所译，两者大相径庭。现在从留支三藏所翻译的论著中录出经本，刊印流通，希望读者能够了解其来源。时至元辛巳年冬季的望日，南山普宁经局谨记。
English
English version If someone upholds, recites this 'Prajñāpāramitā Sūtra', even just a four-line verse from it, and explains it to others, the merit they gain surpasses immeasurable asaṃkhya (countless) merits. Then, how does one explain to others without it being called 'explaining'? This is what is called true 'explaining.'" Then the Buddha spoke a verse: 'All conditioned phenomena (saṃskṛta-dharma), are like stars, visual illusions, lamps, phantoms, dewdrops, bubbles, dreams, lightning, and clouds; one should contemplate them in this way.' After the Buddha finished speaking this sutra, the elder Subhūti, along with all the bhikṣus (monks), bhikṣuṇīs (nuns), upāsakas (male lay practitioners), upāsikās (female lay practitioners), bodhisattva-mahāsattvas (great bodhisattvas), and all the worldly devas (gods), asuras (demigods), gandharvas (celestial musicians), and others, having heard what the Buddha had said, were all greatly delighted, and accepted it with faith and practiced accordingly. 'The Diamond Prajñāpāramitā Sūtra' The 'Diamond Prajñā' has been translated six times in total. According to the 'Kaiyuan Record', this is the second translation. The Sīxī edition of the sutra has been lost, and the translation by the Tripiṭaka master Paramārtha of the Chen Dynasty was mistakenly republished and labeled as translated by Dharmaruci of the Wei Dynasty, which is greatly different. Now, the sutra text is extracted from the treatises translated by the Tripiṭaka master Dharmaruci, printed, and circulated, hoping that readers can understand its origin. Recorded respectfully by the Nanshan Puning Sutra Bureau on the full moon day of the first month of winter in the Xin Si year of the Zhiyuan era. --------------------------------------------------------------------------------