Chinese
大正藏第 08 册 No. 0236b 金刚般若波罗蜜经 金刚般若波罗蜜经 元魏留支三藏奉 诏译 如是我闻： 一时佛婆伽婆，住舍卫国祇陀树林给孤独园。与大比丘众千二百五十人俱。尔时世尊，于日前分，着衣持钵，入舍卫大国而行乞食。于其国中次第行已，还至本处，饭食事讫。于中后时，收衣钵，洗足已。如常敷座跏趺安坐，端身而住，正念现前。时诸比丘俱往佛所，至佛所已，顶礼佛足，右绕三匝却坐一面。 尔时，净命须菩提于大众中共坐聚集。时净命须菩提即从座起，偏袒右肩，顶礼佛足右膝着地。向佛合掌而白佛言：“希有，世尊！如来应供正遍觉知，善护念诸菩萨摩诃萨，由无上利益故；善付嘱诸菩萨摩诃萨，由无上教故。世尊！若善男子、善女人发阿耨多罗三藐三菩提心行菩萨乘，云何应住？云何修行？云何发起菩萨心？”净命须菩提作是问已。 尔时世尊告须菩提：“须菩提！善哉，善哉！如是，善男子！如来善护念诸菩萨摩诃萨，无上利益故；善付嘱诸菩萨摩诃萨，无上教故。须菩提！是故汝今一心谛听，恭敬善思念之，我今当为汝说。如菩萨发菩提心行菩萨乘，如是应住，如是修行，如是发心。”须菩提言：“唯然，世尊！” 现代汉语译本： 《金刚般若波罗蜜经》 元魏时期，留支三藏奉诏翻译。 如是我闻： 一时，佛陀（婆伽婆，Bhagavat，意为世尊）住在舍卫国（Śrāvastī）的祇陀树林给孤独园（Jetavana Anāthapiṇḍada-ārāma）。当时，与他同住的有大比丘众一千二百五十人。那时，世尊在上午时分，穿好衣服，拿着钵，进入舍卫大城乞食。在城中依次乞食完毕后，回到住处，吃完饭。在下午时分，收拾好衣钵，洗完脚。像往常一样铺好座位，结跏趺坐，端正身体，保持正念。当时，众比丘一同来到佛陀所在之处，到达后，顶礼佛足，右绕佛三圈，然后退坐在一旁。 这时，净命须菩提（Subhūti，佛陀的十大弟子之一，以解空第一著称）在大众中一同坐着。净命须菩提即从座位上站起来，袒露右肩，顶礼佛足，右膝跪地。向佛合掌，对佛说：‘希有，世尊！如来（Tathāgata，佛的称号之一）应供（Arhat，意为值得供养的圣者）、正遍觉知（Samyaksaṃbuddha，意为完全觉悟者），善于护念诸菩萨摩诃萨（Bodhisattva-mahāsattva，意为大菩萨），因为他们能带来无上的利益；善于付嘱诸菩萨摩诃萨，因为他们能传授无上的教诲。世尊！如果善男子、善女人发阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi，意为无上正等正觉）行菩萨乘，应该如何安住？应该如何修行？应该如何发起菩萨心？’净命须菩提问完这些问题后。 这时，世尊告诉须菩提：‘须菩提！很好，很好！正是这样，善男子！如来善于护念诸菩萨摩诃萨，因为他们能带来无上的利益；善于付嘱诸菩萨摩诃萨，因为他们能传授无上的教诲。须菩提！因此你现在要一心谛听，恭敬地好好思考，我将为你解说。菩萨发菩提心行菩萨乘，应该如何安住，应该如何修行，应该如何发心。’须菩提说：‘是的，世尊！’
English
English version: The Diamond Prajñāpāramitā Sūtra Translated by Tripitaka Master Kumārajīva of the Yuan Wei Dynasty under Imperial Decree. Thus have I heard: At one time, the Buddha (Bhagavat) was dwelling in the Jeta Grove, Anathapindika's Garden in Śrāvastī. He was with a great assembly of twelve hundred and fifty Bhikṣus. Then, the World Honored One, in the forenoon, 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 dwelling place, and having finished his meal, in the afternoon, he put away his robe and bowl, washed his feet, and as usual, arranged his seat, sat cross-legged, straightened his body, and maintained mindfulness. At that time, the Bhikṣus went to where the Buddha was, and having arrived, they bowed at the Buddha's feet, circumambulated him three times, and sat down to one side. Then, the Venerable Subhūti, of pure conduct, was sitting in the midst of the assembly. The Venerable Subhūti then rose from his seat, bared his right shoulder, bowed at the Buddha's feet, and knelt on his right knee. He joined his palms towards the Buddha and said to the Buddha: 'Rare, World Honored One! The Tathāgata, worthy of offerings (Arhat), the fully enlightened one (Samyaksaṃbuddha), is skilled in protecting and mindful of the Bodhisattva-mahāsattvas, because of the supreme benefit; skilled in entrusting the Bodhisattva-mahāsattvas, because of the supreme teaching. World Honored One! If good men and good women generate the mind of Anuttarā-samyak-saṃbodhi and practice the Bodhisattva vehicle, how should they abide? How should they practice? How should they generate the Bodhi mind?' Having asked these questions, the Venerable Subhūti remained silent. Then, the World Honored One said to Subhūti: 'Subhūti! Excellent, excellent! It is so, good man! The Tathāgata is skilled in protecting and mindful of the Bodhisattva-mahāsattvas, because of the supreme benefit; skilled in entrusting the Bodhisattva-mahāsattvas, because of the supreme teaching. Subhūti! Therefore, you should now listen attentively with a focused mind, respectfully contemplate it well, and I will now explain it to you. How Bodhisattvas, having generated the Bodhi mind, should abide, how they should practice, and how they should generate the mind.' Subhūti said: 'Yes, World Honored One!' --------------------------------------------------------------------------------
Chinese
佛告须菩提：“须菩提！若善男子、善女人发菩提心行菩萨乘，应如是发心：‘所有一切众生类摄，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、若非无想，乃至众生界及假名说，如是众生，我皆安置于无余涅槃。’如是般涅槃无量众生已，无一众生被涅槃者。何以故？须菩提，若菩萨有众生想，即不应说名为菩萨。何以故？须菩提！一切菩萨无我想、众生想、寿者想、受者想。 “复次，须菩提！菩萨不着己类而行布施，不着所余行于布施，不着色、声、香、味、触、法应行布施。须菩提！菩萨应如是行施不著相想。何以故？须菩提！若菩萨无执着心行于布施，是福德聚不可数量。 “须菩提！汝意云何？东方虚空可数量不？”须菩提言：“不可，世尊！” 佛言：“如是，须菩提！南西北方四维上下十方虚空可数量不？”须菩提言：“不可，世尊！” 佛言：“如是，须菩提！若菩萨无执着心行于布施，是福德聚亦复如是，不可数量。须菩提！汝意云何？可以身相胜德见如来不？”“不也，世尊！何以故？如来所说身相胜德，非相胜德。” “何以故？须菩提！凡所有相皆是虚妄，无所有相即是真实。由相无相应见如来。”如是说已。净 现代汉语译本：佛陀告诉须菩提（Subhuti）：‘须菩提！如果善男子、善女人发起了菩提心（bodhicitta，觉悟之心），行菩萨道（bodhisattvayāna，菩萨的修行道路），应当这样发愿：‘所有一切众生，包括卵生、胎生、湿生、化生，有色、无色，有想、无想，非有想、非无想，乃至所有众生界以及假名所说的众生，我都要让他们进入无余涅槃（nirvana，彻底的解脱）。’这样使无量众生进入涅槃之后，实际上没有一个众生真正被涅槃。为什么呢？须菩提，如果菩萨有众生之想，就不应该被称为菩萨。为什么呢？须菩提！一切菩萨都没有我相（ātman，自我的概念）、众生相（sattva，众生的概念）、寿者相（jīva，寿命的概念）、受者相（pudgala，接受者的概念）。’ ‘再者，须菩提！菩萨不执着于自己的类别而行布施（dāna，给予），不执着于其他任何事物而行布施，不执着于色（rūpa，形色）、声（śabda，声音）、香（gandha，气味）、味（rasa，味道）、触（sparśa，触感）、法（dharma，事物）而行布施。须菩提！菩萨应当这样行布施，不执着于任何表象。为什么呢？须菩提！如果菩萨没有执着心而行布施，这种福德的积累是不可计量的。’ ‘须菩提！你认为如何？东方的虚空可以计量吗？’须菩提说：‘不可以，世尊！’ 佛说：‘是的，须菩提！南西北方四维上下十方虚空可以计量吗？’须菩提说：‘不可以，世尊！’ 佛说：‘是的，须菩提！如果菩萨没有执着心而行布施，这种福德的积累也是如此，不可计量。须菩提！你认为如何？可以通过观察如来（Tathāgata，佛陀的称号）的身体外貌来了解如来的功德吗？’‘不可以，世尊！为什么呢？如来所说的身体外貌的功德，并非真正的功德。’ ‘为什么呢？须菩提！凡是所有表象都是虚妄的，没有表象才是真实的。通过不执着于表象才能见到如来。’说完这些话，净
English
English version: The Buddha told Subhuti: 'Subhuti! If a good man or good woman generates the Bodhi mind (bodhicitta, the mind of enlightenment) and practices the Bodhisattva path (bodhisattvayāna, the path of a Bodhisattva), they should make this vow: “I will lead all beings, whether born from eggs, wombs, moisture, or by transformation; whether with form or without form; whether with perception or without perception; whether neither with perception nor without perception; even all beings in the realm of beings and those referred to by conventional names, to enter into the unsurpassed Nirvana (nirvana, complete liberation).” After having led countless beings to Nirvana, in reality, not a single being has been led to Nirvana. Why is that? Subhuti, if a Bodhisattva has the thought of beings, they should not be called a Bodhisattva. Why is that? Subhuti! All Bodhisattvas have no concept of self (ātman, the concept of self), no concept of beings (sattva, the concept of beings), no concept of a life span (jīva, the concept of lifespan), and no concept of a receiver (pudgala, the concept of a receiver).' 'Furthermore, Subhuti! A Bodhisattva should practice giving (dāna, giving) without being attached to their own kind, without being attached to anything else when giving, and without being attached to form (rūpa, form), sound (śabda, sound), smell (gandha, smell), taste (rasa, taste), touch (sparśa, touch), or dharma (dharma, phenomena) when giving. Subhuti! A Bodhisattva should practice giving in this way, without being attached to any appearances. Why is that? Subhuti! If a Bodhisattva practices giving without any attachment, the accumulation of merit is immeasurable.' 'Subhuti! What do you think? Can the space in the east be measured?' Subhuti said, 'No, World Honored One!' The Buddha said, 'Yes, Subhuti! Can the space in the south, west, north, the four intermediate directions, and the upper and lower ten directions be measured?' Subhuti said, 'No, World Honored One!' The Buddha said, 'Yes, Subhuti! If a Bodhisattva practices giving without any attachment, the accumulation of merit is also like that, immeasurable. Subhuti! What do you think? Can one see the Tathagata (Tathāgata, the title of the Buddha) by observing the physical appearance of the Tathagata?' 'No, World Honored One! Why is that? The merit of the physical appearance that the Tathagata speaks of is not the true merit.' 'Why is that? Subhuti! All appearances are illusory, and the absence of appearances is the truth. One can see the Tathagata by not being attached to appearances.' Having said this, pure --------------------------------------------------------------------------------
Chinese
命须菩提白佛言：“世尊！于今现时及未来世，颇有菩萨听闻正说，如是等相，此经章句，生实想不？” 佛告须菩提：“莫作是说：‘于今现时及未来世，颇有菩萨听闻正说，如是等相，此经章句，生实想不？’何以故？须菩提！于未来世实有众生得闻此经能生实想。 “复次，须菩提！于未来世后五十岁正法灭时，有诸菩萨摩诃萨持戒修福及有智慧。须菩提！是诸菩萨摩诃萨非事一佛，非于一佛种诸善根；已事无量百千诸佛，已于无量百千佛所而种善根。若有善男子、善女人，听闻正说，如是等相，此经章句，乃至一念生实信者。须菩提！如来悉知是人，悉见是人。 “须菩提！是善男子、善女人，生长无量福德之聚。何以故？须菩提。是诸菩萨无复我想、众生想、寿者想、受者想。是诸菩萨无法想无非法想，无想非无想。何以故？须菩提！是诸菩萨若有法想，即是我执，及众生、寿者、受者执。须菩提！是故菩萨不应取法，不应取非法。为如是义故如来说：‘若观行人解筏喻经，法尚应舍，何况非法。’” 佛复告净命须菩提：“须菩提！汝意云何？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，无所有法如来所得，名阿耨多罗三藐三菩提，亦无有 现代汉语译本：须菩提请示佛陀说：‘世尊！在现在以及未来的时代，是否会有菩萨听闻如此正确的教导，关于这些法相和此经的章句，而产生真实的理解呢？’ 佛陀告诉须菩提：‘不要这样说：’在现在以及未来的时代，是否会有菩萨听闻如此正确的教导，关于这些法相和此经的章句，而产生真实的理解呢？‘为什么呢？须菩提！在未来时代，确实会有众生听闻此经后能产生真实的理解。 ‘再者，须菩提！在未来时代，正法衰灭后的五十年，会有许多菩萨摩诃萨（大菩萨）持守戒律，修习福德，并且具有智慧。须菩提！这些菩萨摩诃萨并非只侍奉过一位佛，也并非只在一位佛那里种下善根；他们已经侍奉过无数百千诸佛，已经在无数百千佛那里种下善根。如果有善男子、善女人，听闻如此正确的教导，关于这些法相和此经的章句，甚至只是一念之间产生真实的信心。须菩提！如来完全知道这个人，完全看见这个人。 ‘须菩提！这些善男子、善女人，将增长无量福德的聚集。为什么呢？须菩提！这些菩萨不再有我相（执着于自我的观念）、众生相（执着于众生的观念）、寿者相（执着于寿命的观念）、受者相（执着于接受者的观念）。这些菩萨没有法想（执着于法的观念），也没有非法想（执着于非法的观念），没有想（执着于有想的观念）也没有非无想（执着于非无想的观念）。为什么呢？须菩提！这些菩萨如果执着于法想，那就是我执，以及众生执、寿者执、受者执。须菩提！因此，菩萨不应该执着于法，也不应该执着于非法。为了这个道理，如来说：’如果观察修行人理解筏喻经（用筏子比喻佛法，到达彼岸后筏子也应舍弃），法尚且应该舍弃，何况非法呢？‘’ 佛陀又告诉净命须菩提：‘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？’须菩提说：‘依我理解佛所说的意义，没有任何法是如来所证得的，名为阿耨多罗三藐三菩提，也没有任何法是如来说的。’