Chinese
是念。何以故？实无众生如来所度。须菩提！若有众生如来所度，即是我执、众生执、寿者执、受者执。须菩提！此我等执，如来说非执，婴儿凡夫众生之所执故。须菩提！婴儿凡夫众生者，如来说非众生，故说婴儿凡夫众生。 “须菩提！汝意云何？可以具足相观如来不？”须菩提言：“如我解佛所说义，不以具足相应观如来。” 佛言：“如是，须菩提！如是。不以具足相应观如来。何以故？若以具足相观如来者，转轮圣王应是如来，是故不以具足相应观如来。” 是时，世尊而说偈言： “若以色见我， 以音声求我， 是人行邪道， 不应得见我。 由法应见佛， 调御法为身， 此法非识境， 法如深难见。 “须菩提！汝意云何？如来可以具足相得阿耨多罗三藐三菩提不？须菩提！汝今不应作如是见：‘如来以具足相得阿耨多罗三藐三菩提。’何以故？须菩提！如来不由具足相得阿耨多罗三藐三菩提。须菩提！若汝作是念：‘如来有是说，行菩萨乘人有法可灭。’须菩提！汝莫作此见。何以故？如来不说行菩萨乘人有法可灭及以永断。 “须菩提！若有善男子、善女人，以满恒伽沙等世界七宝，持用布施。若有菩萨于一切法无我无生，得无生忍。以是因 现代汉语译本：是这样的。为什么呢？实际上没有众生被如来所度化。须菩提（Subhuti）！如果有众生被如来所度化，那就有了我执、众生执、寿者执、受者执。须菩提！这些我等执着，如来说不是执着，只是婴儿凡夫众生所执着罢了。须菩提！婴儿凡夫众生，如来说不是真正的众生，所以才说是婴儿凡夫众生。 ‘须菩提！你认为如何？可以通过具足的相貌来观察如来吗？’须菩提说：‘依我理解佛所说的意义，不应该通过具足的相貌来观察如来。’ 佛说：‘是的，须菩提！是的。不应该通过具足的相貌来观察如来。为什么呢？如果通过具足的相貌来观察如来，那么转轮圣王（Chakravartin）也应该成为如来，所以不应该通过具足的相貌来观察如来。’ 这时，世尊说了偈语： ‘如果通过外形来见我，通过声音来求我，这个人就是在走邪路，不可能见到我。应该通过法来见佛，调御法就是佛的身，这个法不是意识的境界，法就像深渊一样难以见到。’ ‘须菩提！你认为如何？如来可以通过具足的相貌得到阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）吗？须菩提！你现在不应该这样认为：‘如来是通过具足的相貌得到阿耨多罗三藐三菩提的。’为什么呢？须菩提！如来不是通过具足的相貌得到阿耨多罗三藐三菩提的。须菩提！如果你这样想：‘如来说过，修行菩萨乘的人有法可以灭除。’须菩提！你不要这样认为。为什么呢？如来没有说过修行菩萨乘的人有法可以灭除或者永远断绝。 ‘须菩提！如果有善男子、善女人，用装满恒河沙数那么多世界的七宝来布施。如果有菩萨对一切法都无我无生，得到无生法忍（anutpattika-dharma-ksanti），因为这个原因，’
English
English version: It is so. Why is that? In reality, there are no sentient beings that the Tathagata has liberated. Subhuti! If there were sentient beings that the Tathagata has liberated, that would imply an attachment to self, an attachment to sentient beings, an attachment to a life span, and an attachment to a receiver. Subhuti! These attachments of self and others, the Tathagata says are not attachments, but are merely what ordinary unenlightened beings cling to. Subhuti! These ordinary unenlightened beings, the Tathagata says are not truly sentient beings, hence they are called ordinary unenlightened beings. ‘Subhuti! What do you think? Can the Tathagata be viewed by means of his fully developed characteristics?’ Subhuti said, ‘According to my understanding of the meaning of the Buddha's teachings, the Tathagata should not be viewed by means of his fully developed characteristics.’ The Buddha said, ‘So it is, Subhuti! So it is. The Tathagata should not be viewed by means of his fully developed characteristics. Why is that? If the Tathagata were to be viewed by means of his fully developed characteristics, then a Chakravartin (wheel-turning monarch) should also be a Tathagata. Therefore, the Tathagata should not be viewed by means of his fully developed characteristics.’ At that time, the World Honored One spoke these verses: ‘If one sees me by form, or seeks me by sound, that person walks a false path and cannot see me. The Buddha should be seen through the Dharma, the Dharma of taming is the body, this Dharma is not a realm of consciousness, the Dharma is like a deep abyss, difficult to see.’ ‘Subhuti! What do you think? Can the Tathagata attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) by means of his fully developed characteristics? Subhuti! You should not hold such a view that ‘the Tathagata attained Anuttara-samyak-sambodhi by means of his fully developed characteristics.’ Why is that? Subhuti! The Tathagata did not attain Anuttara-samyak-sambodhi by means of his fully developed characteristics. Subhuti! If you were to think, ‘The Tathagata has said that those who practice the Bodhisattva path have a Dharma that can be extinguished,’ Subhuti! You should not hold this view. Why is that? The Tathagata has not said that those who practice the Bodhisattva path have a Dharma that can be extinguished or permanently cut off.’ ‘Subhuti! If there is a good man or a good woman who were to give as alms the seven treasures filling as many worlds as there are sands in the Ganges River, and if there is a Bodhisattva who has no self and no birth in all dharmas, and has attained the patience of non-birth (anutpattika-dharma-ksanti), because of this cause,’ --------------------------------------------------------------------------------
Chinese
缘，所得福德最多于彼。须菩提！行大乘人不应执取福德之聚。” 须菩提言：“此福德聚可摄持不？” 佛言：“须菩提！此福德聚，可得摄持，不可执取，是故说此福德之聚应可摄持。须菩提！若有人言：‘如来行住坐卧。’是人不解我所说义。何以故？须菩提！如来者无所行去，无所从来，是故说名如来应供正遍觉知。 “须菩提！若善男子、善女人，以三千大千世界地大微尘，烧成灰末，合为墨丸，如微尘聚。须菩提！汝意云何？是邻虚聚宁为多不？” 须菩提言：“彼邻虚聚甚多。世尊！何以故？世尊！若邻虚聚是实有者，世尊则不应说名邻虚聚。何以故？世尊所说，此邻虚聚，如来说非邻虚聚，是故说名为邻虚聚。如来所说三千大千世界，则非世界，故说三千大千世界。何以故？世尊！若执世界为实有者是聚一执，此聚一执，如来说非执，故说聚一执。” 佛世尊言：“须菩提！此聚一执但世言说。须菩提！是法非可言法，婴儿凡夫偏言所取。须菩提！若有人言：‘如来说我见、众生见、寿者见、受者见。’须菩提！汝意云何？是人言说为正语不？”须菩提言：“不也，世尊！不也，修伽陀！何以故？如来所说我见、众生见、寿者见、受者见，即是非见，是故说我见、众 现代汉语译本： “（如果有人）以这样的方式布施，所获得的福德比那（以七宝布施）的人还要多。须菩提！修行大乘的人不应该执着于福德的积累。” 须菩提问：“这福德的积累可以被掌握吗？” 佛说：“须菩提！这福德的积累，可以被掌握，但不可执着。所以说这福德的积累应该可以被掌握。须菩提！如果有人说：‘如来（Tathagata，佛的称号）行走、停留、坐着、躺卧。’这个人不理解我所说的含义。为什么呢？须菩提！如来没有来处，也没有去处，所以被称为如来应供正遍觉知（Tathagata Arhat Samyaksambuddha，佛的十个称号之一）。” “须菩提！如果善男子、善女人，把三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙观中的一个大世界）的土地都磨成微尘，烧成灰末，再把这些灰末合成墨丸，像微尘一样多。须菩提！你认为怎么样？这些邻虚聚（微尘的集合）难道不多吗？” 须菩提说：“那些邻虚聚非常多。世尊！为什么呢？世尊！如果邻虚聚是真实存在的，世尊就不应该称之为邻虚聚。为什么呢？世尊所说的，这邻虚聚，如来说它不是邻虚聚，所以才称之为邻虚聚。如来说的三千大千世界，也不是真正的世界，所以才说三千大千世界。为什么呢？世尊！如果执着世界是真实存在的，那就是一种执着，这种执着，如来说它不是执着，所以才说是一种执着。” 佛世尊说：“须菩提！这种执着只是世俗的说法。须菩提！这种法不是可以用言语表达的法，是婴儿凡夫偏执地理解的。须菩提！如果有人说：‘如来说有我见（Atma-dṛṣṭi，认为有真实自我的见解）、众生见（Sattva-dṛṣṭi，认为有真实众生的见解）、寿者见（Jiva-dṛṣṭi，认为有寿命长短的见解）、受者见（Pudgala-dṛṣṭi，认为有接受果报的个体的见解）。’须菩提！你认为怎么样？这个人说的是正确的吗？”须菩提说：“不是的，世尊！不是的，修伽陀（Sugata，佛的称号）！为什么呢？如来说的我见、众生见、寿者见、受者见，其实不是真正的见解，所以才说我见、众
English
English version: 'The merit obtained by giving in this way is greater than that of giving with the seven treasures. Subhuti! Those who practice the Mahayana (Great Vehicle) should not be attached to the accumulation of merit.' Subhuti said, 'Can this accumulation of merit be grasped?' The Buddha said, 'Subhuti! This accumulation of merit can be grasped, but it should not be clung to. Therefore, it is said that this accumulation of merit should be grasped. Subhuti! If someone says, “The Tathagata (Buddha's title) walks, stays, sits, or lies down,” that person does not understand the meaning of what I have said. Why? Subhuti! The Tathagata has nowhere to come from and nowhere to go, therefore he is called the Tathagata Arhat Samyaksambuddha (one of the ten titles of the Buddha).' 'Subhuti! If a good man or good woman were to grind the earth of the three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu, a large world in Buddhist cosmology) into fine dust, burn it into ashes, and then combine these ashes into ink pellets, as numerous as dust particles. Subhuti! What do you think? Are these aggregates of neighboring dust (collections of fine dust) not numerous?' Subhuti said, 'Those aggregates of neighboring dust are very numerous. World Honored One! Why? World Honored One! If the aggregates of neighboring dust were truly existent, the World Honored One should not call them aggregates of neighboring dust. Why? What the World Honored One has said, these aggregates of neighboring dust, the Tathagata says they are not aggregates of neighboring dust, therefore they are called aggregates of neighboring dust. The three thousand great thousand worlds that the Tathagata speaks of are not real worlds, therefore they are called three thousand great thousand worlds. Why? World Honored One! If one clings to the idea that the world is truly existent, that is a kind of clinging, and this clinging, the Tathagata says it is not clinging, therefore it is called clinging.' The World Honored Buddha said, 'Subhuti! This clinging is just a worldly expression. Subhuti! This Dharma (teaching) is not a Dharma that can be expressed in words, it is what ignorant ordinary people cling to. Subhuti! If someone says, “The Tathagata has a view of self (Atma-dṛṣṭi, the view of a real self), a view of beings (Sattva-dṛṣṭi, the view of real beings), a view of a life span (Jiva-dṛṣṭi, the view of a life span), and a view of a receiver (Pudgala-dṛṣṭi, the view of an individual who receives karmic results),” Subhuti! What do you think? Is this person speaking correctly?' Subhuti said, 'No, World Honored One! No, Sugata (Buddha's title)! Why? The views of self, beings, life span, and receiver that the Tathagata speaks of are not real views, therefore they are called views of self, beings,' -------------------------------------------------------------------------------- 生见、寿者见、受者见。”
Chinese
“须菩提！若人行菩萨乘，如是应知、应见、应信，一切诸法如是应修，为令法想不得生起。何以故？须菩提！是法想、法想者，如来说即非想，故说法想。 “须菩提！若有菩萨摩诃萨，以满无数无量世界七宝，持用布施。若有善男子、善女人，从此般若波罗蜜经乃至四句偈等受持读诵，教他修行为他广说。是善男子、善女人，以是因缘，所生福德最多于彼无量无数。云何显说此经？如无所显说，故言显说。如如不动，恒有正说。应观有为法，如闇、翳、灯、幻，露、泡、梦、电、云。” 尔时世尊说是经已，大德须菩提心进欢喜，及诸比丘、比丘尼、优婆塞、优婆夷众，人、天、阿修罗等一切世间，踊跃欢喜信受奉行。 金刚般若波罗蜜经 现代汉语译本：‘众生见、寿命见、受者见。’ ‘须菩提！如果有人修行菩萨道，应当这样理解、这样看待、这样相信，一切诸法都应当这样修习，为了使法想不生起。为什么呢？须菩提！这法想、法想，如来说它不是想，所以才说为法想。’ ‘须菩提！如果有菩萨摩诃萨，用充满无数无量世界的七宝来布施。如果有善男子、善女人，从这部《般若波罗蜜经》乃至四句偈等受持读诵，教导他人修行，为他人广泛解说。这个善男子、善女人，因为这个因缘，所产生的福德比那无量无数的布施还要多。怎样显说这部经呢？就像没有显说一样，所以说显说。如如不动，恒常有正说。应当观察有为法，如同黑暗、眼翳、灯光、幻象，露水、泡沫、梦境、闪电、云彩。’ 那时，世尊说完这部经后，大德须菩提内心欢喜，以及各位比丘、比丘尼、优婆塞、优婆夷等大众，人、天、阿修罗等一切世间众生，都踊跃欢喜，信受奉行。 《金刚般若波罗蜜经》
English
English version: 'The view of a being, the view of a life, the view of a receiver.' 'Subhuti! If a person practices the Bodhisattva path, they should understand, see, and believe in this way. All dharmas should be cultivated in this way, so that the thought of dharma does not arise. Why? Subhuti! This thought of dharma, the thought of dharma, the Tathagata says it is not a thought, therefore it is called the thought of dharma.' 'Subhuti! If there is a Bodhisattva Mahasattva who uses the seven treasures filling countless immeasurable worlds for giving. If there are good men and good women who receive, uphold, read, and recite from this Prajna Paramita Sutra, even four lines of verse, teach others to practice, and widely explain it for others. These good men and good women, because of this cause, the merit they generate is more than that of the immeasurable and countless giving. How to reveal and explain this sutra? It is like there is no revealing and explaining, therefore it is called revealing and explaining. Remaining as it is, without moving, there is always the correct teaching. One should observe conditioned dharmas as darkness, eye disease, a lamp, an illusion, dew, a bubble, a dream, lightning, and clouds.' At that time, after the World Honored One finished speaking this sutra, the great elder Subhuti was joyful in his heart, and the assembly of monks, nuns, laymen, laywomen, and all beings in the world including humans, devas, and asuras, were all joyful, believed, accepted, and practiced it. The Diamond Prajna Paramita Sutra --------------------------------------------------------------------------------