Chinese
大正藏第 08 册 No. 0237 金刚般若波罗蜜经 No. 237 [Nos. 220(9), 235, 236, 238, 239] 金刚般若波罗蜜经 陈天竺三藏真谛译 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。于其国中次第行乞，还至本处。饭食事讫，于中后时，收衣钵，洗足已。如常敷座，加趺安坐，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 现代汉语译本： 《金刚般若波罗蜜经》 陈天竺三藏真谛译 我是这样听说的： 一时，佛陀（婆伽婆，Bhagavan，意为世尊）住在舍卫国（Śrāvastī）的祇陀树林给孤独园（Jetavana Anāthapiṇḍada-ārāma），与一千二百五十位大比丘（bhikṣu）在一起。那时，世尊在上午时分，穿好衣服，拿着钵，进入舍卫大城乞食。在城中依次乞食后，回到原来的住处。吃完饭后，在下午时分，收拾好衣钵，洗完脚。像往常一样铺好座位，盘腿坐下，端正身体，保持正念。这时，众比丘一同来到佛陀处，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，右膝着地，向佛合掌，对佛说：‘希有，世尊！如来（Tathāgata，佛的称号之一）、应供（Arhat，值得供养的人）、正遍觉知（Samyaksaṃbuddha，完全觉悟的人），善于护念诸菩萨摩诃萨（bodhisattva mahāsattva，大菩萨），因为无上的利益；善于付嘱诸菩萨摩诃萨，因为无上的教导。世尊！如果善男子、善女人，发阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi，无上正等正觉之心），行菩萨乘（bodhisattva-yāna，菩萨的修行道路），应该如何安住？应该如何修行？应该如何发起菩萨心？’净命须菩提这样问完。 这时，世尊告诉须菩提：‘须菩提！很好，很好！是这样的，善男子！如来善于护念诸菩萨摩诃萨，因为无上的利益；善于付嘱诸菩萨摩诃萨，因为无上的教导。须菩提！因此你现在要一心谛听，恭敬，好好地思念它。’
English
English version: The Diamond Prajñāpāramitā Sūtra Translated by Paramārtha of Chen Tianzhu Thus have I heard: At one time, the Buddha (Bhagavan) was dwelling in the Jeta Grove, Anāthapiṇḍada's Park in Śrāvastī, together 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. After the meal, in the afternoon, he put away his robe and bowl, washed his feet, and, as usual, spread out his seat, sat down cross-legged, straightened his body, and maintained mindfulness. At that time, the bhikṣus went to the Buddha, and having arrived, they bowed at his feet, circumambulated him three times to the right, and sat down to one side. Then, the venerable Subhūti, 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, knelt on his right knee, and, with palms joined, said to the Buddha: 'Rare, World Honored One! The Tathāgata, Arhat, 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-yāna, how should they abide? How should they practice? How should they generate the bodhisattva mind?' The venerable Subhūti having asked this question. 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 one mind, respectfully, and contemplate it well.' --------------------------------------------------------------------------------
Chinese
。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！” 佛告须菩提：“须菩提！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？” “不能，世尊！ 现代汉语译本：我现在将为你们讲述。菩萨如何发起菩提心（觉悟之心），如何行菩萨乘（菩萨的修行道路），应当如何安住，如何修行，如何发心。”须菩提（佛陀的弟子）说：“是的，世尊！” 佛陀告诉须菩提：“须菩提！善男子、善女人，发起菩提心，行菩萨乘，应当这样发心：‘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，乃至整个众生界，以及假名安立的众生。我都要让他们进入无余涅槃（彻底的解脱）。’这样度化了无量众生之后，实际上没有一个众生被度化。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、众生相、寿者相、受者相。 “再者，须菩提！菩萨不执着于自身而行布施，不执着于其他事物而行布施，不执着于色、声、香、味、触、法而行布施。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，那么所积累的福德是不可计量的。 “须菩提！你认为如何？东方的虚空可以被测量吗？”须菩提说：“不能，世尊！” 佛陀说：“是的，须菩提！南西北方，四维上下，十方虚空，可以被测量吗？”须菩提说：“不能，世尊！” 佛陀说：“是的，须菩提！如果菩萨没有执着心而行布施，那么所积累的福德也是这样不可计量的。 “须菩提！你认为如何？可以通过观察如来（佛陀）的身体外貌来了解如来的功德吗？” “不能，世尊！”
English
English version: I will now speak to you. How a Bodhisattva (one who seeks enlightenment) generates the Bodhi mind (mind of enlightenment), practices the Bodhisattva path, how they should abide, how they should cultivate, and how they should generate this mind.” Subhuti (a disciple of the Buddha) said, “Yes, World Honored One!” The Buddha told Subhuti, “Subhuti! Good men and good women, who generate the Bodhi mind and practice the Bodhisattva path, should generate this mind: ‘All sentient beings, whether born from eggs, from wombs, from moisture, or by transformation; whether with form or without form; whether with perception or without perception; whether with neither perception nor non-perception; up to the entire realm of sentient beings, and those who are nominally designated as such. I will lead them all to the unsurpassed Nirvana (ultimate liberation).’ Having liberated immeasurable sentient beings in this way, in reality, not a single sentient being has been liberated. Why is that? Subhuti! If a Bodhisattva has the thought of sentient beings, they should not be called a Bodhisattva. Why is that? Subhuti! All Bodhisattvas have no concept of self, no concept of sentient beings, no concept of a life span, and no concept of a receiver. “Furthermore, Subhuti! A Bodhisattva practices giving without attachment to self, practices giving without attachment to other things, practices giving without attachment to form, sound, smell, taste, touch, or dharma. Subhuti! A Bodhisattva should practice giving in this way, without attachment to any appearances. Why is that? Subhuti! If a Bodhisattva practices giving without attachment, the accumulation of merit is immeasurable.” “Subhuti! What do you think? Can the eastern space be measured?” Subhuti said, “No, World Honored One!” The Buddha said, “So it is, Subhuti! Can the southern, western, northern directions, the four intermediate directions, the zenith, and the nadir, the ten directions of space, be measured?” Subhuti said, “No, World Honored One!” The Buddha said, “So it is, Subhuti! If a Bodhisattva practices giving without attachment, the accumulation of merit is also immeasurable in this way.” “Subhuti! What do you think? Can the Tathagata (Buddha) be seen by observing the physical form and its superior qualities?” “No, World Honored One!” --------------------------------------------------------------------------------
Chinese
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，后五百岁，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。是诸菩萨无法想非无法想，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。’” 复次， 现代汉语译本： “为什么呢？如来所说的身体的殊胜功德，不是指外在的相貌的殊胜功德。” “为什么呢？须菩提（Subhuti，佛陀的弟子）！凡是所有外在的相，都是虚幻不实的。没有外在的相，才是真实的。通过理解相的虚幻和无相的真实，应当这样看待如来（Tathagata，佛陀的称号）。”说完这些话。 净命须菩提（Subhuti）对佛说：“世尊（Bhagavan，佛陀的尊称）！在现在和未来的时代，是否会有菩萨（Bodhisattva，追求觉悟的修行者）听闻如此阐述相的经文，而产生真实的执着呢？” 佛告诉须菩提：“不要这样说：‘在现在和未来的时代，是否会有菩萨听闻如此阐述相的经文，而产生真实的执着呢？’为什么呢？须菩提！在未来的时代，确实会有众生，听闻这部经，能够产生真实的执着。 “再者，须菩提！在未来的时代，末法时期（正法衰落的时期）的后五百年，会有许多菩萨摩诃萨（Mahasattva，伟大的菩萨），他们持守戒律，修习福德，并且具有智慧。须菩提！这些菩萨摩诃萨，不是只侍奉过一位佛，也不是只在一位佛那里种下善根，他们已经侍奉过无数百千位佛，已经在无数百千位佛那里种下善根。如果有善男子、善女人，听闻如此阐述相的经文，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，增长了无量的福德之聚！为什么呢？须菩提！这些菩萨不再有我相（对自我的执着）、众生相（对其他生命的执着）、寿者相（对寿命长短的执着）、受者相（对感受的执着）。这些菩萨没有对法的执着，也没有对非法的执着，既没有对有相的执着，也没有对无相的执着。为什么呢？须菩提！这些菩萨如果执着于法，那就是我执，以及对众生、寿者、受者的执着。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，到达彼岸后应舍弃筏子），法尚且应该舍弃，何况非法呢？’” 再者，
English
English version: ‘Why is that? The Tathagata’s (Buddha's title) spoken of the superior virtues of the physical form, are not the superior virtues of the form.’ ‘Why is that? Subhuti (Buddha's disciple)! All forms are illusory. The absence of all forms is the true reality. By understanding the illusion of form and the reality of non-form, one should see the Tathagata.’ Having said this. The pure-living Subhuti said to the Buddha, ‘World Honored One (Bhagavan, Buddha's title)! In the present time and in the future, will there be Bodhisattvas (practitioners seeking enlightenment) who, upon hearing the correct teachings of such forms in these sutra verses, develop a real attachment?’ The Buddha told Subhuti, ‘Do not say, “In the present time and in the future, will there be Bodhisattvas who, upon hearing the correct teachings of such forms in these sutra verses, develop a real attachment?” Why is that? Subhuti! In the future, there will indeed be beings who, upon hearing this sutra, will be able to develop a real attachment.’ ‘Furthermore, Subhuti! In the future, in the last five hundred years of the Dharma's decline, there will be many Bodhisattva Mahasattvas (great Bodhisattvas) who uphold the precepts, cultivate blessings, and possess wisdom. Subhuti! These Bodhisattva Mahasattvas have not served just one Buddha, nor have they planted roots of goodness with just one Buddha; they have already served countless hundreds and thousands of Buddhas, and have already planted roots of goodness with countless hundreds and thousands of Buddhas. If there are good men or good women who, upon hearing the correct teachings of such forms in these sutra verses, even for a single moment, develop real faith. Subhuti! The Tathagata fully knows this person, fully sees this person.’ ‘Subhuti! These good men and good women accumulate immeasurable stores of merit! Why is that? Subhuti! These Bodhisattvas no longer have the concept of self (attachment to self), the concept of beings (attachment to other lives), the concept of a life span (attachment to the length of life), or the concept of a receiver (attachment to feelings). These Bodhisattvas have no attachment to the Dharma, nor to non-Dharma, neither to form nor to non-form. Why is that? Subhuti! If these Bodhisattvas are attached to the Dharma, that is the attachment to self, as well as the attachment to beings, to a life span, and to a receiver. Subhuti! Therefore, Bodhisattvas should not be attached to the Dharma, nor should they be attached to non-Dharma. For this reason, the Tathagata said, “If one observes practitioners, understanding the parable of the raft (using the raft as a metaphor for the Dharma, which should be abandoned after reaching the other shore), even the Dharma should be abandoned, let alone non-Dharma.”’ Furthermore, --------------------------------------------------------------------------------