Chinese
大正藏第 08 册 No. 0238 金刚能断般若波罗蜜经 No. 238 [Nos. 220(9), 235-237, 239] 金刚能断般若波罗蜜经 隋大业年中三藏笈多译 归命一切佛菩萨海等！ 如是我闻： 一时，世尊闻者游行胜林中，无亲搏施与园中，大比丘众共半三十比丘百。尔时，世尊前分时，上裙着已，器上给衣持，闻者大城搏为入。尔时，世尊闻者大城搏为行已，作已食，作已后食，搏堕过器上给衣收摄，两足洗，坐具世尊施设，如是座中跏趺结，直身作现前念近住。尔时，多比丘若世尊彼诣到已，世尊两足顶礼，世尊边三右绕作已，一边坐。彼复时，命者善实，彼所如是众聚集会坐。 尔时，命者善实起坐。一肩上著作已，右膝轮地着已，若世尊彼合掌，向世尊边如是言：“希有，世尊！乃至所有如来、应、正遍知，菩萨摩诃萨顺摄，最胜顺摄；乃至所有如来、应、正遍知，菩萨摩诃萨付嘱，最胜付嘱。彼云何，世尊！菩萨乘发行住应？云何修行应？云何心降伏应？”如是语已。世尊，命者善实边如是言：“善，善！善实！如是，如是！善实！如是，如是！顺摄，如来，菩萨摩诃萨最胜顺摄；付嘱，如来，菩萨摩诃萨最胜 现代汉语译本 归命于一切佛菩萨众！ 我（阿难）是这样听说的： 在某个时候，世尊住在胜林（Jetavana）中的无亲搏施与园（Anathapindika's Garden），与众多大比丘，共有一千二百五十位比丘在一起。那时，世尊在上午时分，穿好僧袍，拿着钵，进入舍卫大城（Sravasti）乞食。世尊在舍卫大城乞食完毕，用完餐后，收好钵和僧袍，洗净双脚，在铺好的座位上结跏趺坐，身体端正，保持正念。那时，许多比丘来到世尊所在之处，顶礼世尊双足，绕世尊三圈后，在一旁坐下。当时，具寿善现（Subhuti）也在那个集会中坐着。 这时，具寿善现从座位上起身，将袈裟搭在一侧肩上，右膝着地，向世尊合掌，对世尊说道：‘希有啊，世尊！如来、应供、正遍知（Tathagata, Arhat, Samyaksambuddha）对菩萨摩诃萨（Bodhisattva-Mahasattva）的摄受是如此殊胜，对菩萨摩诃萨的付嘱是如此殊胜。世尊，菩萨乘的修行者应如何安住？应如何修行？应如何降伏其心？’说完这些话后，世尊对具寿善现说道：‘善哉，善哉！善现！正是这样，正是这样！善现！如来对菩萨摩诃萨的摄受是如此殊胜，如来对菩萨摩诃萨的付嘱是如此殊胜！'
English
English version Homage to all Buddhas and Bodhisattvas! Thus have I heard: At one time, the World Honored One was dwelling in the Jeta Grove (Jetavana), in Anathapindika's Garden, together with a great assembly of monks, twelve hundred and fifty monks in all. Then, the World Honored One, in the forenoon, having put on his robe, and taking his bowl, entered the great city of Sravasti to beg for alms. Having begged for alms in the great city of Sravasti, and having finished his meal, he put away his bowl and robe, washed his feet, and sat down on the seat prepared for him, sitting cross-legged, with his body erect, and establishing mindfulness. Then, many monks came to where the World Honored One was, paid homage to the World Honored One's feet, circumambulated him three times, and sat down to one side. At that time, the venerable Subhuti was also sitting in that assembly. Then, the venerable Subhuti rose from his seat, draped his robe over one shoulder, placed his right knee on the ground, and, with his palms joined, said to the World Honored One: 'It is wonderful, World Honored One! The Tathagata, Arhat, Samyaksambuddha's (如来、应、正遍知) guidance of the Bodhisattva-Mahasattvas (菩萨摩诃萨) is most excellent, and the Tathagata's entrustment to the Bodhisattva-Mahasattvas is most excellent. How, O World Honored One, should those who have set out on the Bodhisattva path abide? How should they practice? How should they subdue their minds?' Having spoken thus, the World Honored One said to the venerable Subhuti: 'Well said, well said, Subhuti! It is so, it is so! Subhuti! The Tathagata's guidance of the Bodhisattva-Mahasattvas is most excellent, and the Tathagata's entrustment to the Bodhisattva-Mahasattvas is most excellent!' --------------------------------------------------------------------------------
Chinese
付嘱。彼，善实！听善，善意念作，说当如菩萨乘发行住应，如修行应，如心降伏应。” “如是，世尊！”命者善实：“世尊边愿欲闻。” 世尊于此言：“此，善实！菩萨乘发行，如是心发生应：‘所有，善实！众生，众生摄摄已，卵生、若胎生、若湿生、若化生，若色、若无色，若想、若无想、若非想非无想，所有众生界施设已，彼我一切无受余涅槃界灭度应。’如是无量虽众生灭度，无有一众生灭度有。彼何所因？若，善实！菩萨摩诃萨众生想转，不彼菩萨摩诃萨名说应。彼何所因？不彼，善实！菩萨名说应，若众生想转，寿想若、人想若转。 “虽然复次时，善实！不菩萨摩诃萨事住施与应，无所住施与应，不色住施与应，不声、香、味、触、法中住施与应。如是，此，善实！菩萨摩诃萨施与应，如不相想亦住。彼何所因？若，善实！菩萨摩诃萨不住施与，彼所，善实！福聚不可量受取。 “彼何意念？善实！可前方虚空量受取？”善实言：“不如此，世尊！” 世尊言：“如是右(南)后(西)高(北)下上方顺不正方，普十方可虚空量受取？”善实言：“不如此，世尊！” 世尊言：“如是，如是！善实！如是，如是！若菩萨摩诃萨不住施与，彼所，善实！福聚 现代汉语译本：佛陀嘱咐道：‘善实（Subhuti）！仔细听，善加思考，应当像菩萨那样修行，行住坐卧都应如此，降伏内心也应如此。’ 善实回答道：‘是的，世尊！我渴望从世尊那里听闻。’ 世尊说道：‘善实！菩萨的修行，应当这样发心：’所有众生，善实！无论是卵生、胎生、湿生、化生，有色的、无色的，有想的、无想的、非想非非想的，所有众生界，我都要让他们进入无余涅槃的境界而灭度。’虽然度化了无量众生，但实际上没有一个众生被度化。这是什么原因呢？善实！如果菩萨摩诃萨还执着于众生相，就不能称之为菩萨摩诃萨。这是什么原因呢？善实！如果还执着于众生相，或者寿命相、人相，就不能称之为菩萨。 ‘此外，善实！菩萨摩诃萨不应执着于布施，不应执着于任何事物而布施，不应执着于色、声、香、味、触、法而布施。善实！菩萨摩诃萨应当这样布施，就像不执着于任何相一样。这是什么原因呢？善实！如果菩萨摩诃萨不执着于布施，那么他所获得的福德是不可计量的。’ ‘善实！你认为，可以衡量前方的虚空吗？’善实回答说：‘不能，世尊！’ 世尊说：‘那么，右方（南方）、后方（西方）、上方（北方）、下方以及上方、下方、顺方、逆方，乃至整个十方虚空，可以衡量吗？’善实回答说：‘不能，世尊！’ 世尊说：‘是的，是的！善实！正是这样！如果菩萨摩诃萨不执着于布施，那么他所获得的福德’
English
English version: The Buddha instructed: 'Subhuti! Listen carefully, contemplate well, and practice as a Bodhisattva should, in all actions, whether walking, standing, sitting, or lying down, and in subduing the mind.' Subhuti replied: 'Yes, World Honored One! I desire to hear from the World Honored One.' The Buddha said: 'Subhuti! A Bodhisattva's practice should begin with this aspiration: 'All beings, Subhuti! Whether born from eggs, wombs, moisture, or transformation, whether with form or without form, with perception, without perception, or neither perception nor non-perception, all realms of beings, I will lead them to the realm of Nirvana without remainder and cause them to be extinguished.' Although countless beings are liberated, in reality, not a single being is liberated. Why is this? Subhuti! If a Bodhisattva Mahasattva still clings to the notion of beings, they cannot be called a Bodhisattva Mahasattva. Why is this? Subhuti! If one still clings to the notion of beings, or the notion of a lifespan, or the notion of a person, they cannot be called a Bodhisattva.' 'Furthermore, Subhuti! A Bodhisattva Mahasattva should not be attached to giving, should not give with attachment to anything, should not give with attachment to form, sound, smell, taste, touch, or dharma. Subhuti! A Bodhisattva Mahasattva should give in this way, just as if not clinging to any form. Why is this? Subhuti! If a Bodhisattva Mahasattva does not cling to giving, then the merit they obtain is immeasurable.' 'Subhuti! What do you think? Can the space in front of you be measured?' Subhuti replied: 'No, World Honored One!' The Buddha said: 'Then, can the space to the right (south), behind (west), above (north), below, and above, below, in the direct and reverse directions, even the entire ten directions, be measured?' Subhuti replied: 'No, World Honored One!' The Buddha said: 'Yes, yes! Subhuti! It is just so! If a Bodhisattva Mahasattva does not cling to giving, then the merit they obtain' --------------------------------------------------------------------------------
Chinese
不可量受取。虽然复次时，善实！如是菩萨乘发行施与应，如不相想亦住。 “彼何意念？善实！相具足如来见应？”善实言：“不，世尊！相具足如来见应。彼何所因？若彼，如来相具足说；彼如是非相具足。”如是语已。世尊，命者善实边如是言：“所有，善实！相具足，所有妄，所有不相具足，所有不妄，名此相不相如来见应。”如是语已。 命者善实，世尊边如是言：“虽然，世尊！颇有众生，当有未来世，后时、后长时、后分五百，正法破坏时中，转时中，若此中，如是色类经中说中，实想发生当有？” 世尊言：“莫，善实！汝如是语：‘虽然，世尊！颇有众生，当有未来世，后时、后长时、后分五百，正法破坏时中，转时中，若此中，如是色类经中说中，实想发生当有？’虽然复次时，善实！当有未来世，菩萨摩诃萨，后分五百，正法破坏时中，转时中，戒究竟、功德究竟、智慧究竟。 “不，复次时，彼，善实！菩萨摩诃萨一佛亲近供养当有，不一佛种植善根。虽然复次时，善实！不一佛百千亲近供养，不一佛百千种植善根，彼菩萨摩诃萨当有，若此中，如是色类中，经句中说中，一心净信亦得当。知彼，善实！如来佛智；见彼，善实！如来佛眼。一切彼，善实！无量福聚 现代汉语译本：不可执着于接受。即使如此，善实！菩萨修行布施时，也应如此，不执着于相而安住。 ‘这是什么意思呢？善实！应该以具足相貌来看如来吗？’善实说：‘不，世尊！不应该以具足相貌来看如来。这是什么原因呢？如果说如来具有相貌，那么他就不是不具足相貌的。’说完这些话后，世尊对善实说：‘善实！所有具足相貌的，所有虚妄的，所有不具足相貌的，所有不虚妄的，都不能以此来看如来。’说完这些话后。 善实对世尊说：‘世尊！即使如此，是否会有众生，在未来世，末法时期，正法衰败之时，在这样的经文中所说的，会产生执着于实相的想法呢？’ 世尊说：‘不，善实！你这样说：‘世尊！是否会有众生，在未来世，末法时期，正法衰败之时，在这样的经文中所说的，会产生执着于实相的想法呢？’即使如此，善实！在未来世，会有菩萨摩诃萨，在末法时期，正法衰败之时，戒行圆满、功德圆满、智慧圆满。 ‘不，善实！这些菩萨摩诃萨不会只亲近供养一位佛，也不会只在一佛处种下善根。即使如此，善实！他们不会只亲近供养一佛百千次，也不会只在一佛处种下百千善根，这些菩萨摩诃萨，在这样的经文中所说的，能以一心清净的信心获得。善实！你要知道，这是如来的佛智；善实！你要看到，这是如来的佛眼。所有这些，善实！都是无量的福德聚集。’
English
English version: It should not be grasped or received. Even so, Good Reality! When a Bodhisattva practices giving, they should abide without attachment to forms. 'What does this mean? Good Reality! Should the Tathagata be seen by means of having complete marks?' Good Reality said, 'No, World Honored One! The Tathagata should not be seen by means of having complete marks. Why is that? If it is said that the Tathagata has complete marks, then he is not without complete marks.' After saying this, the World Honored One said to Good Reality, 'Good Reality! All that has complete marks, all that is false, all that does not have complete marks, all that is not false, should not be used to see the Tathagata.' After saying this. Good Reality said to the World Honored One, 'Even so, World Honored One! Will there be beings in the future, in the latter age, when the true Dharma is declining, who, as described in these scriptures, will develop the idea of attachment to reality?' The World Honored One said, 'No, Good Reality! You say, 'World Honored One! Will there be beings in the future, in the latter age, when the true Dharma is declining, who, as described in these scriptures, will develop the idea of attachment to reality?' Even so, Good Reality! In the future, there will be Bodhisattva Mahasattvas, in the latter age, when the true Dharma is declining, who will be complete in precepts, complete in merit, and complete in wisdom. 'No, Good Reality! These Bodhisattva Mahasattvas will not only draw near to and make offerings to one Buddha, nor will they only plant roots of goodness with one Buddha. Even so, Good Reality! They will not only draw near to and make offerings to one Buddha a hundred thousand times, nor will they only plant a hundred thousand roots of goodness with one Buddha. These Bodhisattva Mahasattvas, as described in these scriptures, can attain it with a single-minded pure faith. Good Reality! You should know that this is the Tathagata's Buddha wisdom; Good Reality! You should see that this is the Tathagata's Buddha eye. All of these, Good Reality! are immeasurable accumulations of merit.' --------------------------------------------------------------------------------
Chinese
生当取当。彼何所因？不，善实！彼等菩萨摩诃萨我想转，不众生想、不寿想、不人想转。不亦彼等，善实！菩萨摩诃萨，法想转，无法想转；不亦彼等，想、无想转不。彼何所因？若，善实！彼等菩萨摩诃萨法想转，彼如是，彼等我取有，众生取、寿取、人取有；若无法想转，彼如是，彼等我取有，众生取、寿取、人取有。彼何所因？不，复次时，善实！菩萨摩诃萨法取应，不非法取应。彼故此义意，如来说筏喻，法本解法，如是舍应，何况非法。” 复次，世尊，命者善实边如是言：“彼何意念？善实！有如来、应、正遍知，无上正遍知证觉？有复法如来说？”善实言：“如我，世尊！世尊说义解，我，无有一法若如来无上正遍知证觉；无有一法若如来说。彼何所因？若彼，如来法说，不可取，彼不可说，不彼法，非不法。彼何因？无为法显明圣人。” 世尊言：“彼何意念？善实！若有善家子，若善家女，若此三千大千世界七宝满作已，如来等，应等，正遍知等施与。彼何意念？善实！虽然，彼善家子，若善家女，若彼缘，多福聚生？”善实言：“多，世尊！多，善逝！彼善家子，若善家女，若彼缘，多福聚生！彼何所因？若彼，世尊！福聚；如来说非聚；彼，世尊！如来说福聚、福聚者。” 现代汉语译本：‘生’应当被理解为‘取’（执着）。这是什么原因呢？不是的，善实！那些菩萨摩诃萨，他们转念，不是众生之念、不是寿命之念、不是人之念。不是的，善实！菩萨摩诃萨，他们转念于法之念，不转念于非法之念；不是的，他们转念于有念、无念。这是什么原因呢？如果，善实！那些菩萨摩诃萨转念于法之念，他们就会执着于我，执着于众生，执着于寿命，执着于人；如果他们不转念于法之念，他们就会执着于我，执着于众生，执着于寿命，执着于人。这是什么原因呢？不是的，再次，善实！菩萨摩诃萨应当执着于法，不应当执着于非法。因此，如来用筏的譬喻来说明，法尚且应当舍弃，何况非法呢？’ ‘再次，世尊，命者善实这样说：‘您认为如何？善实！有如来（Tathagata，佛的称号）、应（Arhat，值得尊敬的人）、正遍知（Samyaksambuddha，完全觉悟的人），证悟了无上正遍知吗？有法是如来说的吗？’善实说：‘如我，世尊！理解世尊所说的意义，我认为没有一法是如来证悟了无上正遍知的；没有一法是如来说的。这是什么原因呢？如果如来说法，那是不可执着的，那是不可说的，它既不是法，也不是非法。这是什么原因呢？无为法（Asamskrta，不生不灭的法）是圣人所显明的。’ 世尊说：‘你认为如何？善实！如果有善男子或善女子，用充满三千大千世界的七宝来供养如来、应、正遍知。你认为如何？善实！虽然如此，那个善男子或善女子，因此会积累很多福德吗？’善实说：‘很多，世尊！很多，善逝（Sugata，佛的称号）！那个善男子或善女子，因此会积累很多福德！这是什么原因呢？如果，世尊！有福德的积累；如来说那不是积累；世尊！如来说福德的积累，是说福德的积累。’