Chinese
大正藏第 08 册 No. 0239 佛说能断金刚般若波罗蜜多经 No. 239 [Nos. 220(9), 235-238] 佛说能断金刚般若波罗蜜多经 唐三藏沙门义净译 如是我闻： 一时薄伽梵，在名称大城，战胜林施孤独园，与大苾刍众千二百五十人俱，及大菩萨众。尔时，世尊于日初分时，着衣持钵，入城乞食。次第乞已，还至本处。饭食讫，收衣钵，洗足已，于先设座，加趺端坐，正念而住。时诸苾刍来诣佛所，顶礼双足，右绕三匝，退坐一面。 尔时，具寿妙生，在大众中，承佛神力，即从座起，偏袒右肩，右膝着地，合掌恭敬白佛言：“希有！世尊！希有！善逝。如来应正等觉，能以最胜利益，益诸菩萨；能以最胜付嘱，嘱诸菩萨。世尊！若有发趣菩萨乘者，云何应住？云何修行？云何摄伏其心？” 佛告妙生：“善哉，善哉！如是，如是！如汝所说：‘如来以胜利益，益诸菩萨；以胜付嘱，嘱诸菩萨。’妙生！汝应谛听，极善作意，吾当为汝分别解说。若有发趣菩萨乘者，应如是住，如是修行，如是摄伏其心。”妙生言：“唯然，世尊！愿乐欲闻。” 佛告妙生：“若有发趣菩萨乘者，当生如是心：‘所有一切众生之 现代汉语译本： 如是我闻： 一时，薄伽梵（Bhagavan，世尊），在名称大城（Nāmadheya-mahānagara），战胜林施孤独园（Jeta-vana Anāthapiṇḍada-ārāma），与大比丘众一千二百五十人，以及大菩萨众在一起。那时，世尊在早晨时分，穿上衣服，拿着钵，进入城中乞食。依次乞食完毕后，回到原来的地方。吃完饭后，收拾好衣服和钵，洗完脚，在事先准备好的座位上，双腿盘坐，端正地坐着，保持正念。这时，众比丘来到佛陀所在之处，顶礼佛的双足，右绕佛三圈，然后退到一旁坐下。 这时，具寿妙生（Āyuṣmān Subhūti），在大众中，承蒙佛的神力，立即从座位上站起来，袒露右肩，右膝跪地，合掌恭敬地对佛说：‘稀有啊！世尊！稀有啊！善逝（Sugata，如来）！如来应正等觉（Tathāgata Arhat Samyaksaṃbuddha），能以最殊胜的利益，利益诸菩萨；能以最殊胜的付嘱，嘱咐诸菩萨。世尊！如果有发心趣向菩萨乘的人，应该如何安住？应该如何修行？应该如何摄伏其心？’ 佛告诉妙生：‘好啊，好啊！正是这样，正是这样！正如你所说：‘如来以殊胜的利益，利益诸菩萨；以殊胜的付嘱，嘱咐诸菩萨。’妙生！你应该仔细听，极善作意，我将为你分别解说。如果有发心趣向菩萨乘的人，应该这样安住，这样修行，这样摄伏其心。’妙生说：‘是的，世尊！我非常乐意听闻。’ 佛告诉妙生：‘如果有发心趣向菩萨乘的人，应当生起这样的心：‘所有一切众生之
English
English version: Thus have I heard: At one time, the Bhagavan (Blessed One), was dwelling in the great city of Name (Nāmadheya-mahānagara), at the Jeta Grove, the Garden of Anāthapiṇḍada (Jeta-vana Anāthapiṇḍada-ārāma), together with a great assembly of monks, twelve hundred and fifty in number, and a great assembly of Bodhisattvas. Then, the Blessed One, in the early morning, having put on his robes and taken his bowl, entered the city to beg for alms. Having begged for alms in due order, he returned to his own place. Having eaten his meal, he put away his robes and bowl, washed his feet, and sat down cross-legged on the seat prepared for him, maintaining mindfulness. Then, the monks came to where the Buddha was, bowed down at his feet, circumambulated him three times, and sat down to one side. Then, the venerable Subhūti (Āyuṣmān Subhūti), in the midst of the assembly, by the power of the Buddha, rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined respectfully, said to the Buddha: 'It is wonderful, O Blessed One! It is wonderful, O Sugata (Well-gone One)! The Tathāgata (Thus-gone One), the Arhat (Worthy One), the Samyaksaṃbuddha (Perfectly Enlightened One), is able to benefit the Bodhisattvas with the most excellent benefit; is able to entrust the Bodhisattvas with the most excellent entrustment. O Blessed One! If there are those who have set forth on the Bodhisattva path, how should they abide? How should they practice? How should they subdue their minds?' The Buddha said to Subhūti: 'Well said, well said! It is so, it is so! Just as you have said: ‘The Tathāgata benefits the Bodhisattvas with the most excellent benefit; entrusts the Bodhisattvas with the most excellent entrustment.’ Subhūti! You should listen carefully, pay close attention, and I will explain it to you in detail. If there are those who have set forth on the Bodhisattva path, they should abide thus, practice thus, and subdue their minds thus.' Subhūti said: 'Yes, O Blessed One! I am eager to hear.' The Buddha said to Subhūti: 'If there are those who have set forth on the Bodhisattva path, they should generate this thought: ‘All beings whatsoever’ --------------------------------------------------------------------------------
Chinese
类，若卵生、胎生、湿生、化生，若有色、无色，有想、无想，非有想、非无想，尽诸世界所有众生，如是一切，我皆令入无余涅槃而灭度之。’虽令如是无量众生证圆寂已，而无有一众生入圆寂者。何以故？妙生！若菩萨有众生想者，则不名菩萨。所以者何？由有我想、众生想、寿者想、更求趣想故。 “复次，妙生！菩萨不住于事，应行布施。不住随处，应行布施。不住色、声、香、味、触、法，应行布施。妙生！菩萨如是布施，乃至相想，亦不应住。何以故？由不住施，福聚难量。 “妙生！于汝意云何？东方虚空可知量不？”妙生言：“不尔，世尊！”“南西北方，四维上下，十方虚空，可知量不？”妙生言：“不尔，世尊！”“妙生！菩萨行不住施，所得福聚不可知量，亦复如是。” “妙生！于汝意云何？可以具足胜相观如来不？”妙生言：“不尔，世尊！不应以胜相观于如来。何以故？如来说胜相，即非胜相。” “妙生！所有胜相，皆是虚妄。若无胜相，即非虚妄。是故应以胜相无相观于如来。”妙生言：“世尊！颇有众生，于当来世，后五百岁，正法灭时，闻说是经，生实信不？” 佛告妙生：“莫作是说：‘颇有众生，于当来世，后五百岁，正法灭时，闻说是经 现代汉语译本：‘妙生，所有种类，无论是卵生的、胎生的、湿生的、化生的，无论是有形的、无形的，有思想的、无思想的，非有思想非无思想的，所有世界的一切众生，像这样的一切，我都让他们进入无余涅槃（nirvana，佛教术语，指脱离轮回的最终解脱）而灭度。’虽然让这样无量的众生证得圆寂（parinirvana，佛教术语，指佛陀或阿罗汉的最终死亡），但实际上没有一个众生真正进入圆寂。为什么呢？妙生！如果菩萨（bodhisattva，佛教术语，指发愿要救度一切众生的修行者）有众生之想，那就不配称为菩萨。这是为什么呢？因为他还有我执（atman，佛教术语，指认为有一个真实不变的“我”的执着）、众生执、寿者执（jiva，佛教术语，指认为生命是永恒的执着），以及追求解脱的执着。 ‘再者，妙生！菩萨不应执着于事物，应当行布施（dana，佛教术语，指给予）。不应执着于任何地方，应当行布施。不应执着于色（rupa，佛教术语，指物质现象）、声（shabda，佛教术语，指声音）、香（gandha，佛教术语，指气味）、味（rasa，佛教术语，指味道）、触（sparsha，佛教术语，指触觉）、法（dharma，佛教术语，指一切事物和现象），应当行布施。妙生！菩萨这样布施，乃至连布施的相（nimitta，佛教术语，指事物的表象）也不应执着。为什么呢？因为不执着于布施，所积累的福德（punya，佛教术语，指善行带来的功德）难以衡量。 ‘妙生！你认为如何？东方的虚空（akasha，佛教术语，指空间）可以测量吗？’妙生说：‘不能，世尊！’‘南西北方，四维上下，十方虚空，可以测量吗？’妙生说：‘不能，世尊！’‘妙生！菩萨行不执着的布施，所得到的福德积累也是不可测量的，就像这样。’ ‘妙生！你认为如何？可以通过具足殊胜的相（lakshana，佛教术语，指佛陀的特殊身体特征）来观察如来（tathagata，佛教术语，指佛陀）吗？’妙生说：‘不能，世尊！不应该以殊胜的相来观察如来。为什么呢？如来说的殊胜相，就不是真正的殊胜相。’ ‘妙生！所有殊胜的相，都是虚妄的。如果没有殊胜的相，那就不是虚妄的。所以应该以殊胜相的无相（alakshana，佛教术语，指没有表象）来观察如来。’妙生说：‘世尊！是否会有众生，在未来的末法时期（正法灭时），听到这部经，会生起真实的信心呢？’ 佛告诉妙生：‘不要这样说：‘是否会有众生，在未来的末法时期，听到这部经，
English
English version: 'Subhuti, all beings, whether born from eggs, wombs, moisture, or by transformation; whether with form or without form; whether with thought or without thought; or neither with thought nor without thought; all beings in all the worlds, all such beings, I cause them all to enter into Nirvana (nirvana, a Buddhist term referring to the ultimate liberation from the cycle of rebirth) without remainder and be extinguished.' Although I cause such immeasurable beings to attain parinirvana (parinirvana, a Buddhist term referring to the final death of a Buddha or Arhat), yet there is not one being who actually enters parinirvana. Why is this? Subhuti! If a Bodhisattva (bodhisattva, a Buddhist term referring to a practitioner who vows to save all beings) has a thought of beings, then he is not worthy to be called a Bodhisattva. Why is this? Because he still has the attachment to self (atman, a Buddhist term referring to the belief in a real and unchanging 'self'), the attachment to beings, the attachment to a life span (jiva, a Buddhist term referring to the belief that life is eternal), and the attachment to seeking liberation. 'Furthermore, Subhuti! A Bodhisattva should not be attached to things, he should practice giving (dana, a Buddhist term referring to giving). He should not be attached to any place, he should practice giving. He should not be attached to form (rupa, a Buddhist term referring to material phenomena), sound (shabda, a Buddhist term referring to sound), smell (gandha, a Buddhist term referring to odor), taste (rasa, a Buddhist term referring to taste), touch (sparsha, a Buddhist term referring to touch), or dharma (dharma, a Buddhist term referring to all things and phenomena), he should practice giving. Subhuti! A Bodhisattva giving in this way, even the appearance (nimitta, a Buddhist term referring to the appearance of things) of giving, he should not be attached to. Why is this? Because by not being attached to giving, the accumulation of merit (punya, a Buddhist term referring to the merit from good deeds) is immeasurable.' 'Subhuti! What do you think? Can the space (akasha, a Buddhist term referring to space) of the east be measured?' Subhuti said, 'No, World Honored One!' 'Can the space of the south, west, north, the four intermediate directions, above and below, the ten directions, be measured?' Subhuti said, 'No, World Honored One!' 'Subhuti! The accumulation of merit obtained by a Bodhisattva practicing giving without attachment is also immeasurable, just like that.' 'Subhuti! What do you think? Can the Tathagata (tathagata, a Buddhist term referring to the Buddha) be observed by means of the possession of perfect marks (lakshana, a Buddhist term referring to the special physical characteristics of the Buddha)?' Subhuti said, 'No, World Honored One! The Tathagata should not be observed by means of perfect marks. Why is this? The perfect marks spoken of by the Tathagata are not true perfect marks.' 'Subhuti! All perfect marks are illusory. If there are no perfect marks, then it is not illusory. Therefore, the Tathagata should be observed by means of the non-appearance (alakshana, a Buddhist term referring to the absence of appearance) of perfect marks.' Subhuti said, 'World Honored One! Will there be beings in the future, in the last five hundred years, when the true Dharma is extinguished, who will hear this sutra and generate true faith?' The Buddha told Subhuti, 'Do not say, 'Will there be beings in the future, in the last five hundred years, who will hear this sutra, --------------------------------------------------------------------------------
Chinese
，生实信不？’妙生！当来之世，有诸菩萨，具戒具德具慧，而彼菩萨，非于一佛承事供养，植诸善根；已于无量百千佛所，而行奉事，植诸善根。是人乃能于此经典生一信心。 “妙生！如来悉知是人，悉见是人，彼诸菩萨当生当摄无量福聚。何以故？由彼菩萨，无我想、众生想、寿者想、更求趣想。 “彼诸菩萨，非法想，非非法想，非想，非无想。何以故？若彼菩萨有法想，即有我执、有情执、寿者执、更求趣执。若有非法想，彼亦有我执、有情执、寿者执、更求趣执。妙生！是故菩萨，不应取法，不应取非法。以是义故，如来密意宣说筏喻法门，诸有智者，法尚应舍，何况非法。 “妙生！于汝意云何？如来于无上菩提有所证不？复有少法是所说不？”妙生言：“如我解佛所说义，如来于无上菩提实无所证，亦无所说。何以故？佛所说法，不可取，不可说，彼非法，非非法。何以故？以诸圣者，皆是无为所显现故。” “妙生！于汝意云何？若善男子、善女人，以满三千大千世界七宝持用布施，得福多不？”妙生言：“甚多，世尊！何以故？此福聚者，则非是聚，是故如来说为福聚、福聚。” “妙生！若有善男子、善女人，以满三千大千世界七宝，持用布施；若复有人，能 ‘妙生(Miaosheng)! 你真的相信吗？’妙生！未来世，会有一些菩萨，他们持守戒律，具备德行和智慧，但这些菩萨并非只在一位佛那里承事供养，种下善根；他们已经在无量百千佛那里，奉行供养，种下善根。这样的人才能对这部经典生起信心。 ‘妙生！如来完全了解这些人，完全看见这些人，这些菩萨将获得无量的福德聚集。为什么呢？因为这些菩萨没有我相、众生相、寿者相、更求趣相。 ‘这些菩萨，不执着于法相，也不执着于非法相，不执着于有想，也不执着于无想。为什么呢？如果这些菩萨执着于法相，就会有我执、有情执、寿者执、更求趣执。如果执着于非法相，也会有我执、有情执、寿者执、更求趣执。妙生！因此，菩萨不应该执着于法，也不应该执着于非法。因为这个道理，如来秘密地宣说了筏喻法门，有智慧的人，法尚且应该舍弃，何况非法。 ‘妙生！你认为如何？如来在无上菩提上有所证悟吗？还有少许法是如来说的吗？’妙生说：‘依我理解佛所说的意义，如来在无上菩提上实际上没有证悟，也没有所说。为什么呢？佛所说的法，不可执取，不可言说，它既不是法，也不是非法。为什么呢？因为所有圣者，都是由无为法所显现的。’ ‘妙生！你认为如何？如果善男子、善女人，用充满三千大千世界的七宝来布施，得到的福德多吗？’妙生说：‘非常多，世尊！为什么呢？这个福德聚集，实际上不是聚集，所以如来说是福德聚集、福德聚集。’ ‘妙生！如果有善男子、善女人，用充满三千大千世界的七宝来布施；如果又有人，能