大般若波羅蜜多經
Mahāprajñāpāramitā Sūtra
第九會能斷金剛分
Ninth Gathering: Vajra Cutter Section
T no. 220, 7:980a.
三藏法師玄奘奉 詔
Translated from the Chinese version of Tripitaka Dharma Master Xuanzang, by imperial decree
🍃 CHAPTER ONE
如是我聞：
Thus have I heard:
一時，薄伽梵在室羅筏住誓多林給孤獨園，與大苾芻眾千二百五十人俱。爾時，世尊於日初分，整理裳服執持衣鉢，入室羅筏大城乞食。時，薄伽梵於其城中行乞食已出還本處，飯食訖，收衣鉢洗足已，於食後時，敷如常座結跏趺坐，端身正願住對面念。
At that time, the Blessed One was dwelling in Śrāvastī at Jeta's Grove in Anāthapiṇḍada's Park, together with a great assembly of one thousand two hundred and fifty bhikṣus. In the morning, the World-Honored One put on his robes, took his bowl and entered the great city of Śrāvastī for alms. After collecting alms in the city, the Blessed One returned to his dwelling place. Having finished his meal, he put away his robes and bowl, washed his feet, and then in the afternoon, he arranged his regular seat, sat in the cross-legged position, straightened his body, and faced forward in mindful contemplation.
時，諸苾芻來詣佛所，到已頂禮世尊雙足，右遶三匝退坐一面，具壽善現亦於如是眾會中坐。
Then, the bhikṣus came to where the Buddha was. Upon arriving, they bowed down to the World-Honored One's feet, circumambulated him three times to the right, and sat down to one side. The Venerable Subhūti was also seated in this assembly.
🍃 CHAPTER TWO
爾時，眾中具壽善現從座而起，偏袒一肩，右膝著地，合掌恭敬而白佛言：「希有！世尊！乃至如來、應、正等覺，能以最勝攝受，攝受諸菩薩摩訶薩，乃至如來、應、正等覺，能以最勝付囑，付囑諸菩薩摩訶薩。世尊！諸有發趣菩薩乘者，應云何住？云何修行？云何攝伏其心？」
At that time, from among the assembly, the Venerable Subhūti rose from his seat, arranged his robe over one shoulder, knelt on his right knee, joined his palms respectfully and said to the Buddha, "How rare, World-Honored One! The Tathāgata, the Arhat, the Perfectly Enlightened One, through the highest excellence, embraces all bodhisattva mahāsattvas, and through the highest excellence, entrusts all bodhisattva mahāsattvas. World-Honored One! How should those who set out on the bodhisattva vehicle abide? How should they practice? How should they control their minds?”
作是語已，爾時，世尊告具壽善現曰：「善哉！善哉！善現！如是！如是！如汝所說。乃至如來、應、正等覺，能以最勝攝受，攝受諸菩薩摩訶薩，乃至如來、應、正等覺，能以最勝付囑，付囑諸菩薩摩訶薩。是故，善現！汝應諦聽，極善作意，吾當為汝分別解說，諸有發趣菩薩乘者，應如是住，如是修行，如是攝伏其心。」
After these words were spoken, the World-Honored One said to Venerable Subhūti, "Excellent! Excellent! Subhūti! Thus it is, thus it is, as you have said. The Tathāgata, the Arhat, the Perfectly Enlightened One, through the highest excellence, embraces all bodhisattva mahāsattvas, and through the highest excellence, entrusts all bodhisattva mahāsattvas. Therefore, Subhūti, you should listen attentively and consider well, for I shall explain to you how those who set out on the bodhisattva vehicle should abide, how they should practice, and how they should control their minds.”
具壽善現白佛言：「如是！如是！世尊！願樂欲聞！」
Venerable Subhūti said to the Buddha, "Yes! Yes! World-Honored One! I wish to hear it!”
🍃 CHAPTER THREE
佛言：「善現！諸有發趣菩薩乘者，應當發起如是之心：『所有諸有情，有情攝所攝；若卵生、若胎生、若濕生、若化生，若有色、若無色，若有想、若無想，若非有想非無想，乃至有情界施設所施設。如是一切，我當皆令於無餘依妙涅槃界而般涅槃，雖度如是無量有情令滅度已，而無有情得滅度者。』何以故？善現！若諸菩薩摩訶薩有情想轉，不應說名菩薩摩訶薩。所以者何？善現！若諸菩薩摩訶薩不應說言有情想轉。如是命者想、士夫想、補特伽羅想、意生想、摩納婆想、作者想、受者想轉，當知亦爾。何以故？善現！無有少法名為發趣菩薩乘者。
The Buddha said, "Subhūti! Those who set out on the bodhisattva vehicle should give rise to this thought, 'All sentient beings - whether born from eggs, wombs, moisture, or transformation; whether with form or without form; whether with perception or without perception, or neither with nor without perception; indeed, all beings designated as sentient beings - I shall lead them all to complete nirvana in the realm of nirvana without remainder. Yet, though countless beings are thus liberated, truly no being is liberated.' Why? Subhūti, if a bodhisattva mahāsattva maintains the notion of a 'being,' they cannot be called a bodhisattva mahāsattva. Why is this? Subhūti, no one should be called a bodhisattva mahāsattva who maintains the notion of a 'being,' the notion of a 'life,' the notion of a 'person,' the notion of an 'individual,' the notion of a 'mind-born,' the notion of a 'youth,' the notion of a 'doer,' or the notion of a 'receiver.' Why? Subhūti, there is no dharma called 'one who sets out on the bodhisattva path.'”
🍃 CHAPTER FOUR
「復次，善現！菩薩摩訶薩不住於事應行布施，都無所住應行布施；不住於色應行布施，不住聲、香、味、觸、法應行布施。善現！如是菩薩摩訶薩如不住相想應行布施。何以故？善現！若菩薩摩訶薩都無所住而行布施，其福德聚不可取量。」
"Furthermore, Subhūti! A bodhisattva mahāsattva should practice giving without dwelling on phenomena, should practice giving without dwelling on anything; should practice giving without dwelling on forms, should practice giving without dwelling on sounds, smells, tastes, touches, or dharmas. Subhūti, thus should a bodhisattva mahāsattva practice giving without dwelling on characteristics. Why? Subhūti, when a bodhisattva mahāsattva practices giving without dwelling on anything, the accumulation of merit is immeasurable."
佛告善現：「於汝意云何？東方虛空可取量不？」
The Buddha asked Subhūti, "What do you think? Can the space in the eastern direction be measured?"
善現答言：「不也！世尊！」
Subhūti replied, "No, World-Honored One!"
「善現！如是南西北方、四維上下，周遍十方一切世界虛空可取量不？」
"Subhūti, likewise, can the space in the southern, western, and northern directions, the four intermediate directions, and above and below, throughout all the worlds in the ten directions, be measured?"
善現答言：「不也！世尊！」
Subhūti replied, "No, World-Honored One!"
佛言：「善現！如是！如是！若菩薩摩訶薩都無所住而行布施，其福德聚不可取量，亦復如是。善現！菩薩如是如不住相想應行布施。」
The Buddha said: "Thus it is, thus it is! When a bodhisattva mahāsattva practices giving without dwelling on anything, the accumulation of merit is likewise immeasurable. Subhūti, thus should a bodhisattva practice giving without dwelling on characteristics."
🍃 CHAPTER FIVE
佛告善現：「於汝意云何？可以諸相具足觀如來不？」
The Buddha asked Subhūti, "What do you think? Can the Tathāgata be seen by means of the perfection of physical characteristics?"
善現答言：「不也！世尊！不應以諸相具足觀於如來。何以故？如來說諸相具足即非諸相具足。」
Subhūti replied, "No, World-Honored One! The Tathāgata should not be seen by means of the perfection of physical characteristics. Why? Because what the Tathāgata calls the perfection of physical characteristics is not the perfection of physical characteristics."
說是語已，佛復告具壽善現言：「善現！乃至諸相具足皆是虛妄，乃至非相具足皆非虛妄，如是以相、非相應觀如來。」
After these words were spoken, the Buddha further said to Venerable Subhūti, "Subhūti! All perfection of characteristics is deceptive, while all non-perfection of characteristics is not deceptive. Thus should one observe the Tathāgata through characteristics and non-characteristics."
🍃 CHAPTER SIX
說是語已，具壽善現復白佛言：「世尊！頗有有情於當來世，後時、後分、後五百歲，正法將滅時分轉時，聞說如是色經典句生實想不？」
After these words were spoken, the Venerable Subhūti said to the Buddha, "World-Honored One! In the future age, in the latter time, the latter period, the last five hundred years, when the true Dharma is about to perish, will there be sentient beings who, upon hearing such phrases of this sutra, will give rise to the perception of truth?"
佛告善現：「勿作是說：『頗有有情於當來世，後時、後分、後五百歲，正法將滅時分轉時，聞說如是色經典句生實想不？』然復，善現！有菩薩摩訶薩於當來世，後時、後分、後五百歲，正法將滅時分轉時，具足尸羅、具德、具慧。
The Buddha told Subhūti, "Do not speak thus: 'Will there be sentient beings in the future age, in the latter time, the latter period, the last five hundred years, when the true Dharma is about to perish, who, upon hearing such phrases of this sutra, will give rise to the perception of truth?' However, Subhūti, in the future age, in the latter time, the latter period, the last five hundred years, when the true Dharma is about to perish, there will be bodhisattva mahāsattvas who are complete in morality, virtue, and wisdom.
「復次，善現！彼菩薩摩訶薩非於一佛所承事供養，非於一佛所種諸善根。然復，善現！彼菩薩摩訶薩於其非一、百、千佛所承事供養，於其非一、百、千佛所種諸善根，乃能聞說如是色經典句，當得一淨信心。善現！如來以其佛智悉已知彼，如來以其佛眼悉已見彼。善現！如來悉已覺彼一切有情當生無量無數福聚，當攝無量無數福聚。何以故？善現！彼菩薩摩訶薩無我想轉，無有情想、無命者想、無士夫想、無補特伽羅想、無意生想、無摩納婆想、無作者想、無受者想轉。善現！彼菩薩摩訶薩無法想轉、無非法想轉，無想轉亦無非想轉。所以者何？善現！若菩薩摩訶薩有法想轉，彼即應有我執、有情執、命者執、補特伽羅等執。若有非法想轉，彼亦應有我執、有情執、命者執、補特伽羅等執。何以故？善現！不應取法，不應取非法，是故如來密意而說筏喻法門。諸有智者法尚應斷，何況非法！」
"Furthermore, Subhūti, these bodhisattva mahāsattvas have not served and made offerings to just one Buddha, nor have they planted roots of goodness under just one Buddha. Rather, Subhūti, these bodhisattva mahāsattvas have served and made offerings to not just one, or a hundred, or a thousand Buddhas, and have planted roots of goodness under not just one, or a hundred, or a thousand Buddhas, and thus are able to hear such phrases of this sutra and attain pure faith. Subhūti, the Tathāgata, with his Buddha wisdom, fully knows them; the Tathāgata, with his Buddha eye, fully sees them. Subhūti, the Tathāgata is fully aware that all these beings will generate immeasurable, countless merits and will gather immeasurable, countless merits.
Why? Subhūti, these bodhisattva mahāsattvas have no notion of self, no notion of a being, no notion of a life, no notion of a person, no notion of a soul, no notion of a man, no notion of a youth, no notion of a doer, no notion of a receiver. Subhūti, these bodhisattva mahāsattvas have no notion of dharmas, no notion of non-dharmas, no notion at all, nor absence of notions.
Why is this? Subhūti, if bodhisattva mahāsattvas have notions of dharmas, they would grasp at a self, a being, a life, a person, and so forth. If they have notions of non-dharmas, they would also grasp at a self, a being, a life, a person, and so forth. Why? Subhūti, one should not grasp at dharmas, nor should one grasp at non-dharmas. Therefore, the Tathāgata teaches the dharma using the metaphor of a raft. Even dharmas should be abandoned, let alone non-dharmas!"
🍃 CHAPTER SEVEN
佛復告具壽善現言：「善現！於汝意云何？頗有少法，如來、應、正等覺證得阿耨多羅三藐三菩提耶？頗有少法，如來、應、正等覺是所說耶？」
The Buddha further said to Venerable Subhūti, "Subhūti! What do you think? Is there any dharma by which the Tathāgata, the Arhat, the Perfectly Enlightened One, has attained anuttarā-saṃyak-saṃbodhi? Is there any dharma that the Tathāgata, the Arhat, the Perfectly Enlightened One, has proclaimed?"
善現答言：「世尊！如我解佛所說義者，無有少法，如來、應、正等覺證得阿耨多羅三藐三菩提，亦無有少法，是如來、應、正等覺所說。何以故？世尊！如來、應、正等覺所證、所說、所思惟法皆不可取，不可宣說，非法非非法。何以故？以諸賢聖補特伽羅皆是無為之所顯故。」
Subhūti replied, "World-Honored One! As I understand the meaning of what the Buddha has taught, there is no dharma by which the Tathāgata, the Arhat, the Perfectly Enlightened One, has attained anuttarā-saṃyak-saṃbodhi, nor is there any dharma that the Tathāgata has proclaimed. Why? World-Honored One! The dharmas that the Tathāgata has realized, taught, and contemplated cannot be grasped, cannot be expressed, are neither dharma nor non-dharma. Why? Because all noble ones are manifested through the unconditioned."
🍃 CHAPTER EIGHT
佛告善現：「於汝意云何？若善男子或善女人，以此三千大千世界盛滿七寶持用布施，是善男子或善女人，由此因緣所生福聚寧為多不？」
The Buddha asked Subhūti, "What do you think? If a good man or woman were to fill three thousand great world systems with the seven precious treasures and give them away in charity, would the merits they gain be great?"
善現答言：「甚多！世尊！甚多！善逝！是善男子或善女人，由此因緣所生福聚其量甚多。何以故？世尊！福德聚福德聚者，如來說為非福德聚，是故如來說名福德聚福德聚。」
Subhūti replied, "Very great, World-Honored One! Very great, Sugata (’Well-Gone One’)! Such a man or woman would gain immense merits. Why? Because, World-Honored One, what the Tathāgata calls accumulation of merits is not an accumulation of merits, therefore it is called an accumulation of merits."
佛復告善現言：「善現！若善男子或善女人，以此三千大千世界盛滿七寶持用布施。若善男子或善女人，於此法門乃至四句伽他，受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意，由是因緣所生福聚，甚多於前無量無數。何以故？一切如來、應、正等覺阿耨多羅三藐三菩提皆從此經出，諸佛世尊皆從此經生。所以者何？善現！諸佛法諸佛法者，如來說為非諸佛法，是故如來說名諸佛法諸佛法。」
The Buddha further said to Subhūti: "If a good man or woman were to fill three thousand great world systems with the seven precious treasures and give them away in charity, and if another good man or woman were to take even just four lines of verse from this teaching, uphold them, read and recite them, master them completely, and explain them in detail to others with proper mindfulness, their merits would far exceed the former, beyond measure and counting. Why? Because all Tathāgatas and their supreme perfect enlightenment arise from this sutra, and all Buddhas, World-Honored Ones, are born from this sutra. Why is this? Subhūti, what the Tathāgata calls the Buddhas' dharmas are not Buddhas' dharmas, therefore they are called Buddhas' dharmas."
🍃 CHAPTER NINE
佛告善現：「於汝意云何？諸預流者頗作是念：我能證得預流果不？」
The Buddha asked Subhūti, "What do you think? Do stream-enterers think, 'I have attained the fruit of stream-entry'?"
善現答言：「不也！世尊！諸預流者不作是念：我能證得預流之果。何以故？世尊！諸預流者無少所預，故名預流；不預色、聲、香、味、觸、法，故名預流。世尊！若預流者作如是念：我能證得預流之果，即為執我、有情、命者、士夫、補特伽羅等。」
Subhūti replied, "No, World-Honored One! Stream-enterers do not think, 'I have attained the fruit of stream-entry.' Why? World-Honored One! Stream-enterers enter nothing, hence they are called stream-enterers; they do not enter forms, sounds, smells, tastes, touches, or dharmas, hence they are called stream-enterers. World-Honored One! If stream-enterers were to think, 'I have attained the fruit of stream-entry,' that would be grasping at a self, a being, a life, a person, an individual, and so forth."
佛告善現：「於汝意云何？諸一來者頗作是念：我能證得一來果不？」
The Buddha asked Subhūti, "What do you think? Do once-returners think, 'I have attained the fruit of once-returning'?"
善現答言：「不也！世尊！諸一來者不作是念：我能證得一來之果。何以故？世尊！以無少法證一來性，故名一來。」
Subhūti replied, "No, World-Honored One! Once-returners do not think, 'I have attained the fruit of once-returning.' Why? World-Honored One! Because there is no dharma by which once-returning is attained, hence it is called once-returning."
佛告善現：「於汝意云何？諸不還者頗作是念：我能證得不還果不？」
The Buddha asked Subhūti, "What do you think? Do non-returners think, 'I have attained the fruit of non-returning'?"
善現答言：「不也！世尊！諸不還者不作是念：我能證得不還之果。何以故？世尊！以無少法證不還性，故名不還。」
Subhūti replied, "No, World-Honored One! Non-returners do not think, 'I have attained the fruit of non-returning.' Why? World-Honored One! Because there is no dharma by which non-returning is attained, hence it is called non-returning."
佛告善現：「於汝意云何？諸阿羅漢頗作是念：我能證得阿羅漢不？」
The Buddha asked Subhūti, "What do you think? Do arhats think, 'I have attained arhatship'?"
善現答言：「不也！世尊！諸阿羅漢不作是念：我能證得阿羅漢性。何以故？世尊！以無少法名阿羅漢，由是因緣名阿羅漢。世尊！若阿羅漢作如是念：我能證得阿羅漢性，即為執我、有情、命者、士夫、補特伽羅等。所以者何？世尊！如來、應、正等覺說我得無諍住最為第一，世尊！我雖是阿羅漢永離貪欲，而我未曾作如是念：我得阿羅漢永離貪欲。世尊！我若作如是念：我得阿羅漢永離貪欲者，如來不應記說我言：善現善男子得無諍住最為第一。以都無所住，是故如來說名無諍住無諍住。」
Subhūti replied, "No, World-Honored One! Arhats do not think, 'I have attained arhatship.' Why? World-Honored One! Because there is no dharma called arhat, therefore it is called arhat. World-Honored One! If arhats were to think, 'I have attained arhatship,' that would be grasping at a self, a being, a life, a person, an individual, and so forth. Why? World-Honored One! The Tathāgata has said that I have attained the foremost state of peace free from conflict. World-Honored One! Though I am an arhat free from desire, I have never thought, 'I am an arhat free from desire.' World-Honored One! If I were to think, 'I have attained arhatship,' the Tathāgata would not have declared of me: 'The son of good family Subhūti has attained the foremost state of dwelling in peace.' It is because there is no dwelling at all that it is called dwelling in peace."
🍃 CHAPTER TEN
佛告善現：「於汝意云何？如來昔在然燈如來、應、正等覺所，頗於少法有所取不？」
The Buddha asked Subhūti, "What do you think? When the Tathāgata was with Dīpaṃkara Buddha, the Arhat, the Perfectly Enlightened One, was there any dharma that was grasped?"
善現答言：「不也！世尊！如來昔在然燈如來、應、正等覺所，都無少法而有所取。」
Subhūti replied, "No, World-Honored One! When the Tathāgata was with Dīpaṃkara Buddha, the Arhat, the Perfectly Enlightened One, there was no dharma that was grasped."
佛告善現：「若有菩薩作如是言：『我當成辦佛土功德莊嚴。』如是菩薩非真實語。何以故？善現！佛土功德莊嚴佛土功德莊嚴者，如來說非莊嚴，是故如來說名佛土功德莊嚴佛土功德莊嚴。是故，善現！菩薩如是都無所住應生其心，不住於色應生其心，不住非色應生其心，不住聲、香、味、觸、法應生其心，不住非聲、香、味、觸、法應生其心，都無所住應生其心。」
The Buddha told Subhūti, "If a bodhisattva says, 'I will create the ornaments of Buddha lands,' such a bodhisattva does not speak truthfully. Why? Subhūti, what the Tathāgata calls the ornaments of Buddha lands are not ornaments, therefore they are called ornaments of Buddha lands. Therefore, Subhūti, bodhisattvas should give rise to a mind that dwells nowhere, a mind that does not dwell on forms, a mind that does not dwell on non-forms, a mind that does not dwell on sounds, smells, tastes, touches, or dharmas, a mind that does not dwell on non-sounds, non-smells, non-tastes, non-touches, or non-dharmas - they should give rise to a mind that dwells nowhere."
佛告善現：「如有士夫具身大身，其色自體假使譬如妙高山王。善現！於汝意云何？彼之自體為廣大不？」
The Buddha asked Subhūti, "If there were a person whose body was as large as Mount Sumeru, what do you think? Would that body be large?"
善現答言：「彼之自體廣大！世尊！廣大！善逝！何以故？世尊！彼之自體，如來說非彼體故名自體，非以彼體故名自體。」
Subhūti replied, "Very large, World-Honored One! Very large, Sugata! Why? Because what the Tathāgata calls 'that body' is not a body, therefore it is called a body."
🍃 CHAPTER ELEVEN
佛告善現：「於汝意云何？乃至殑伽河中所有沙數，假使有如是沙等殑伽河，是諸殑伽河沙寧為多不？」
The Buddha asked Subhūti, "What do you think? If there were as many Ganges Rivers as there are grains of sand in the Ganges River, would the number of their grains of sand be many?"
善現答言：「甚多！世尊！甚多！善逝！諸殑伽河尚多無數，何況其沙！」
Subhūti replied, "Very many, World-Honored One! Very many, Sugata! Even the number of Ganges Rivers would be countless, how much more so their grains of sand!"
佛言：「善現！吾今告汝，開覺於汝，假使若善男子或善女人，以妙七寶盛滿爾所殑伽河沙等世界，奉施如來、應、正等覺。善現！於汝意云何？是善男子或善女人，由此因緣所生福聚寧為多不？」
The Buddha said, "Subhūti, I will tell you this truth: if a good man or woman were to fill as many worlds as there are grains of sand in all those Ganges Rivers with the seven precious treasures and offer them to the Tathāgata, the Arhat, the Perfectly Enlightened One - Subhūti, what do you think? Would that good man or woman gain great merit?"
善現答言：「甚多！世尊！甚多！善逝！是善男子或善女人，由此因緣所生福聚其量甚多。」
Subhūti replied, "Very great, World-Honored One! Very great, Sugata! That good man or woman would gain immense merit."
佛復告善現：「若以七寶盛滿爾所沙等世界，奉施如來、應、正等覺。若善男子或善女人，於此法門乃至四句伽他，受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意，由此因緣所生福聚，甚多於前無量無數。
The Buddha further said to Subhūti: "If someone were to fill as many worlds as those grains of sand with the seven precious treasures and offer them to the Tathāgata, the Arhat, the Perfectly Enlightened One, and if a good man or woman were to take even just four lines of verse from this teaching, uphold them, read and recite them, master them completely, and explain them in detail to others with proper mindfulness, the merits gained would far exceed the former, beyond measure and counting."
🍃 CHAPTER TWELVE
「復次，善現！若地方所於此法門乃至為他宣說、開示四句伽他，此地方所尚為世間諸天及人、阿素洛等之所供養如佛靈廟，何況有能於此法門具足究竟、書寫、受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意！如是有情成就最勝希有功德。此地方所大師所住，或隨一一尊重處所，若諸有智、同梵行者。」
"Furthermore, Subhūti! Wherever this teaching is explained to others, even if just four lines of verse, that place will be worshipped by worldly gods, humans, and asuras like a Buddha's shrine. How much more so for those who can completely master this teaching, write it down, uphold it, read and recite it, thoroughly understand it, and explain it in detail to others with proper mindfulness! Such beings will accomplish the most excellent and rare merit. That place will be where the Great Teacher dwells, or wherever those who are wise and follow the pure conduct reside.”
🍃 CHAPTER THIRTEEN
說是語已，具壽善現復白佛言：「世尊！當何名此法門？我當云何奉持？」
After these words were spoken, Venerable Subhūti asked the Buddha, "World-Honored One! What should we call this teaching? How should I uphold it?"
作是語已，佛告善現言：「具壽！今此法門名為能斷金剛般若波羅蜜多，如是名字汝當奉持。何以故？善現！如是般若波羅蜜多，如來說為非般若波羅蜜多，是故如來說名般若波羅蜜多。」
After these words were spoken, the Buddha said to Subhūti, "Venerable One! This teaching is called the Vajra Cutter Perfection of Wisdom (Vajra-cchedikā-prajñāpāramitā). You should uphold it by this name. Why? Subhūti! What the Tathāgata calls prajñāpāramitā is not prajñāpāramitā, therefore it is called prajñāpāramitā."
佛告善現：「於汝意云何？頗有少法如來可說不？」
The Buddha asked Subhūti, "What do you think? Is there any dharma that the Tathāgata can teach?"
善現答言：「不也！世尊！無有少法如來可說。」
Subhūti replied, "No, World-Honored One! There is no dharma that the Tathāgata can teach."
佛告善現：「乃至三千大千世界大地微塵寧為多不？」
The Buddha asked Subhūti, "What do you think? Are the particles of dust in three thousand great thousand world systems numerous?"
善現答言：「此地微塵甚多！世尊！甚多！善逝！」
Subhūti replied, "Very numerous, World-Honored One! Very numerous, Sugata!"
佛言：「善現！大地微塵，如來說非微塵，是故如來說名大地微塵；諸世界，如來說非世界，是故如來說名世界。」
The Buddha said, "Subhūti! What the Tathāgata calls particles of dust are not particles of dust, therefore they are called particles of dust. What the Tathāgata calls world systems are not world systems, therefore they are called world systems."
佛告善現：「於汝意云何？應以三十二大士夫相觀於如來、應、正等覺不？」
The Buddha asked Subhūti, "What do you think? Should the Tathāgata, the Arhat, the Perfectly Enlightened One be seen by means of the thirty-two characteristics of a great man?"
善現答言：「不也！世尊！不應以三十二大士夫相觀於如來、應、正等覺。何以故？世尊！三十二大士夫相，如來說為非相，是故如來說名三十二大士夫相。」
Subhūti replied, "No, World-Honored One! The Tathāgata, the Arhat, the Perfectly Enlightened One should not be seen by means of the thirty-two marks of a great man. Why? Because what the Tathāgata calls the thirty-two marks are not marks, therefore they are called the thirty-two marks."
佛復告善現言：「假使若有善男子或善女人，於日日分捨施殑伽河沙等自體，如是經殑伽河沙等劫數捨施自體。復有善男子或善女人，於此法門乃至四句伽他，受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意，由是因緣所生福聚，甚多於前無量無數。」
The Buddha further said to Subhūti, "If a good man or woman were to give up their body as many times as there are grains of sand in the Ganges River, doing so for as many eons as there are grains of sand in the Ganges. And if another good man or woman were to take even just four lines of verse from this teaching, uphold them, read and recite them, master them completely, and explain them in detail to others with proper mindfulness, the merits gained would far exceed the former, beyond measure and counting."
🍃 CHAPTER FOURTEEN
爾時，具壽善現聞法威力悲泣墮淚，俛仰捫淚而白佛言：「甚奇希有！世尊！最極希有！善逝！如來今者所說法門，普為發趣最上乘者作諸義利，普為發趣最勝乘者作諸義利。世尊！我昔生智以來，未曾得聞如是法門。世尊！若諸有情聞說如是甚深經典生真實想，當知成就最勝希有。何以故？世尊！諸真實想真實想者，如來說為非想，是故如來說名真實想真實想。世尊！我今聞說如是法門，領悟、信解未為希有。若諸有情於當來世，後時、後分、後五百歲，正法將滅時分轉時，當於如是甚深法門，領悟、信解、受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意，當知成就最勝希有。何以故？世尊！彼諸有情無我想轉，無有情想、無命者想、無士夫想、無補特伽羅想、無意生想、無摩納婆想、無作者想、無受者想轉。所以者何？世尊！諸我想即是非想，諸有情想、命者想、士夫想、補特伽羅想、意生想、摩納婆想、作者想、受者想即是非想。何以故？諸佛世尊離一切想。」
At that time, Venerable Subhūti was moved to tears by the power of the Dharma, and wiping his tears, he said to the Buddha: "How extraordinary, World-Honored One! How extremely rare, Sugata! The teaching the Tathāgata has now expounded brings benefit to those who set out on the supreme vehicle, brings benefit to those who set out on the most excellent vehicle. World-Honored One! Since I gained wisdom, I have never heard such a teaching. World-Honored One! If sentient beings who hear this profound sutra give rise to true perception, they should be known to have accomplished something most rare. Why? World-Honored One! What the Tathāgata calls true perception is not perception, therefore it is called true perception.
World-Honored One! That I now hear this teaching and understand and believe it is not extraordinary. But if in the future age, in the latter time, the latter period, the last five hundred years, when the true Dharma is about to perish, there are sentient beings who can understand, believe, uphold, read, recite, master completely, and extensively explain it to others with proper mindfulness, they should be known to have accomplished something most rare. Why? World-Honored One! These beings will have no notion of self, no notion of a being, no notion of a life, no notion of a person, no notion of a soul, no notion of a man, no notion of a youth, no notion of a doer, no notion of a receiver. Why is this? World-Honored One! The notion of self is no notion, and the notions of a being, a life, a person, a soul, a man, a youth, a doer, and a receiver are no notions. Why? Because all Buddhas, the World-Honored Ones, are free from all notions."
作是語已，爾時，世尊告具壽善現言：「如是！如是！善現！若諸有情聞說如是甚深經典，不驚、不懼、無有怖畏，當知成就最勝希有。何以故？善現！如來說最勝波羅蜜多，謂般若波羅蜜多。善現！如來所說最勝波羅蜜多，無量諸佛世尊所共宣說，故名最勝波羅蜜多。如來說最勝波羅蜜多即非波羅蜜多，是故如來說名最勝波羅蜜多。
After these words were spoken, the World-Honored One said to Venerable Subhūti, "Thus it is, thus it is! Subhūti, if sentient beings hear this profound sutra and are not startled, not afraid, and have no fear, they should be known to have accomplished something most rare. Why? Subhūti! What the Tathāgata calls the supreme pāramitā is prajñāpāramitā. Subhūti, what the Tathāgata calls the supreme pāramitā is what countless Buddhas, World-Honored Ones have jointly proclaimed, therefore it is called the supreme pāramitā. What the Tathāgata calls the supreme pāramitā is not a pāramitā, therefore it is called the supreme pāramitā.”
「復次，善現！如來說忍辱波羅蜜多即非波羅蜜多，是故如來說名忍辱波羅蜜多。何以故？善現！我昔過去世曾為羯利王斷支節肉，我於爾時都無我想、或有情想、或命者想、或士夫想、或補特伽羅想、或意生想、或摩納婆想、或作者想、或受者想，我於爾時都無有想亦非無想。何以故？善現！我於爾時若有我想，即於爾時應有恚想；我於爾時若有有情想、命者想、士夫想、補特伽羅想、意生想、摩納婆想、作者想、受者想，即於爾時應有恚想。何以故？善現！我憶過去五百生中，曾為自號忍辱仙人，我於爾時都無我想、無有情想、無命者想、無士夫想、無補特伽羅想、無意生想、無摩納婆想、無作者想、無受者想，我於爾時都無有想亦非無想。是故，善現！菩薩摩訶薩遠離一切想，應發阿耨多羅三藐三菩提心，不住於色應生其心，不住非色應生其心，不住聲、香、味、觸、法應生其心，不住非聲、香、味、觸、法應生其心，都無所住應生其心。何以故？善現！諸有所住則為非住。是故如來說諸菩薩應無所住而行布施，不應住色、聲、香、味、觸、法而行布施。
"Furthermore, Subhūti! What the Tathāgata calls kṣāntipāramitā (patience) is not a pāramitā, therefore it is called kṣāntipāramitā. Why? Subhūti, when in the past I was cut limb from limb by King Kali, I had no notion of a self, or of a being, or of a life, or of a person, or of an individual, or of a mind-born being, or of a youth, or of a doer, or of a receiver. At that time, I had no notion at all, nor was I without notions. Why? Subhūti, if at that time I had had the notion of a self, I would have had the notion of anger. If I had had the notion of a being, a life, a person, an individual, a mind-born being, a youth, a doer, or a receiver, I would have had the notion of anger.
Why? Subhūti, I remember that in five hundred past lives, I was a sage called Patient One. At that time, I had no notion of a self, no notion of a being, no notion of a life, no notion of a person, no notion of an individual, no notion of a mind-born being, no notion of a youth, no notion of a doer, no notion of a receiver. At that time, I had no notion at all, nor was I without notions. Therefore, Subhūti, bodhisattva mahāsattvas should detach from all notions and give rise to the mind of supreme perfect enlightenment. They should give rise to a mind that does not dwell on forms, that does not dwell on non-forms, that does not dwell on sounds, smells, tastes, touches, or dharmas, that does not dwell on non-sounds, non-smells, non-tastes, non-touches, or non-dharmas - they should give rise to a mind that dwells nowhere. Why? Subhūti, whatever dwells somewhere is not dwelling. Therefore, the Tathāgata says that bodhisattvas should practice giving without dwelling, not dwelling on forms, sounds, smells, tastes, touches, or dharmas while practicing giving."
「復次，善現！菩薩摩訶薩為諸有情作義利故，應當如是棄捨布施。何以故？善現！諸有情想即是非想；一切有情，如來即說為非有情。善現！如來是實語者、諦語者、如語者、不異語者。
"Furthermore, Subhūti! For the benefit of all sentient beings, bodhisattva mahāsattvas should practice giving in this way of relinquishment. Why? Subhūti! What is thought of as sentient beings is not thought; all sentient beings, the Tathāgata says, are not sentient beings. Subhūti! The Tathāgata is one who speaks truth, speaks what is real, speaks what is so, speaks without deviation."
「復次，善現！如來現前等所證法、或所說法、或所思法，即於其中非諦非妄。善現！譬如士夫入於闇室，都無所見，當知菩薩若墮於事，謂墮於事而行布施，亦復如是。善現！譬如明眼士夫過夜曉已，日光出時見種種色，當知菩薩不墮於事，謂不墮事而行布施，亦復如是。
"Furthermore, Subhūti! The dharmas that the Tathāgata has realized, taught, or contemplated in the present are neither true nor false. Subhūti! Just as when a person enters a dark room and sees nothing at all, so it is with a bodhisattva who falls into phenomena and practices giving while falling into phenomena. Subhūti! Just as when a person with clear eyes sees various forms after the night has passed and the sun has risen, so it is with a bodhisattva who does not fall into phenomena and practices giving without falling into phenomena."
「復次，善現！若善男子或善女人於此法門受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意，則為如來以其佛智悉知是人，則為如來以其佛眼悉見是人，則為如來悉覺是人。如是有情一切當生無量福聚。
"Furthermore, Subhūti! If a good man or woman upholds, reads, and recites this teaching, masters it completely, and explains it in detail to others with proper mindfulness, the Tathāgata with his Buddha wisdom will fully know that person, the Tathāgata with his Buddha eye will fully see that person, and the Tathāgata will be fully aware of that person. All such beings will generate immeasurable merits."
🍃 CHAPTER FIFTEEN
「復次，善現！假使善男子或善女人，日初時分以殑伽河沙等自體布施，日中時分復以殑伽河沙等自體布施，日後時分亦以殑伽河沙等自體布施，由此異門，經於俱胝那庾多百千劫以自體布施。若有聞說如是法門不生誹謗，由此因緣所生福聚，尚多於前無量無數，何況能於如是法門具足畢竟、書寫、受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意！
"Furthermore, Subhūti! If a good man or woman were to give up their body as many as the grains of sand in the Ganges River in the morning, again at noon, and again in the evening, and were to continue doing so for countless billions of kalpas. If someone hears this teaching and does not slander it, the merit gained would far exceed the former beyond measure and counting. How much more so for those who can completely master this teaching, write it down, uphold it, read and recite it, and explain it in detail to others with proper mindfulness!"
「復次，善現！如是法門不可思議、不可稱量，應當希冀不可思議所感異熟。善現！如來宣說如是法門，為欲饒益趣最上乘諸有情故，為欲饒益趣最勝乘諸有情故。善現！若有於此法門受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意，即為如來以其佛智悉知是人，即為如來以其佛眼悉見是人，則為如來悉覺是人。如是有情一切成就無量福聚，皆當成就不可思議、不可稱量無邊福聚。善現！如是一切有情，其肩荷擔如來無上正等菩提。何以故？善現！如是法門非諸下劣信解有情所能聽聞，非諸我見、非諸有情見、非諸命者見、非諸士夫見、非諸補特伽羅見、非諸意生見、非諸摩納婆見、非諸作者見、非諸受者見所能聽聞。此等若能受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意，無有是處。
"Furthermore, Subhūti! This teaching is inconceivable and immeasurable; one should hope for its inconceivable results. Subhūti! The Tathāgata teaches this for the benefit of those who set out on the supreme and most excellent vehicle. Subhūti! If someone upholds, reads, and recites this teaching, masters it completely, and explains it in detail to others with proper mindfulness, the Tathāgata with his Buddha wisdom will fully know that person, with his Buddha eye will fully see that person, and will be fully aware of that person. All such beings will accomplish immeasurable merit and will achieve inconceivable, immeasurable, limitless merit. Subhūti! All such beings carry on their shoulders the Tathāgata's supreme perfect enlightenment. Why? Subhūti! This teaching cannot be heard by those of inferior understanding, nor by those who hold views of a self, of a being, of a life, of a person, of an individual, of a mind-born being, of a youth, of a doer, or of a receiver. It is impossible for such people to uphold, read, recite, master completely, and explain it in detail to others with proper mindfulness."
「復次，善現！若地方所開此經典，此地方所當為世間諸天及人、阿素洛等之所供養、禮敬、右遶如佛靈廟。
"Furthermore, Subhūti! Wherever this teaching is explained, that place will be worshipped by worldly gods, humans, and asuras, who will make offerings, pay homage, and circumambulate it as if it were a Buddha's shrine.”
🍃 CHAPTER SIXTEEN
「復次，善現！若善男子或善女人於此經典受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意，若遭輕毀、極遭輕毀。所以者何？善現！是諸有情宿生所造諸不淨業應感惡趣，以現法中遭輕毀故，宿生所造諸不淨業皆悉消盡，當得無上正等菩提。何以故？善現！我憶過去於無數劫復過無數，於然燈如來、應、正等覺先復過先，曾值八十四俱胝那庾多百千諸佛我皆承事，既承事已皆無違犯。善現！我於如是諸佛世尊皆得承事，既承事已皆無違犯。若諸有情後時、後分、後五百歲，正法將滅時分轉時，於此經典受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意。善現！我先福聚於此福聚，百分計之所不能及，如是千分、若百千分、若俱胝百千分、若俱胝那庾多百千分、若數分、若計分、若算分、若喻分、若鄔波尼殺曇分亦不能及。善現！我若具說當於爾時是善男子或善女人所生福聚，乃至是善男子是善女人所攝福聚，有諸有情則便迷悶心惑狂亂。是故，善現！如來宣說如是法門不可思議、不可稱量，應當希冀不可思議所感異熟。」
"Furthermore, Subhūti! If a good man or woman upholds, reads, and recites this teaching, masters it completely, and explains it in detail to others with proper mindfulness, and if they are despised or deeply despised - why is this? Subhūti! These beings have created impure karma in past lives that would lead to evil destinies, but because they encounter contempt in this life, their impure karma from past lives will be completely eliminated, and they will attain supreme perfect enlightenment."
"Why? Subhūti! I remember in the past, countless eons beyond countless eons ago, before the time of Dīpaṃkara Buddha, I served eighty-four kotis of nayutas of hundreds of thousands of Buddhas without any transgression. Subhūti! Having served all these World-Honored Buddhas, I did so without transgression. If in the future age, in the latter time, the latter period, the last five hundred years, when the true Dharma is about to perish, there are beings who uphold, read, and recite this teaching, master it completely, and explain it in detail to others with proper mindfulness - Subhūti! The merit I gained before compared to this merit does not approach a hundredth part, or a thousandth part, or a hundred thousandth part, or a koti of hundred thousandth parts, or a number part, or a calculation part, or a countable part, or a simile part, or an upaniṣad part."
"Subhūti! If I were to fully explain the merit that these good men and women will generate at that time, beings would become confused, doubtful, and disturbed. Therefore, Subhūti! The Tathāgata declares that this teaching is inconceivable and immeasurable; one should hope for its inconceivable results."
🍃 CHAPTER SEVENTEEN
爾時，具壽善現復白佛言：「世尊！諸有發趣菩薩乘者，應云何住？云何修行？云何攝伏其心？」
At that time, Venerable Subhūti again asked the Buddha, "World-Honored One! How should those who set out on the bodhisattva vehicle abide? How should they practice? How should they control their minds?"
佛告善現：「諸有發趣菩薩乘者，應當發起如是之心：『我當皆令一切有情於無餘依妙涅槃界而般涅槃，雖度如是一切有情令滅度已，而無有情得滅度者。』何以故？善現！若諸菩薩摩訶薩有情想轉，不應說名菩薩摩訶薩。所以者何？若諸菩薩摩訶薩不應說言有情想轉。如是命者想、士夫想、補特伽羅想、意生想、摩納婆想、作者想、受者想轉，當知亦爾。何以故？善現！無有少法名為發趣菩薩乘者。」
The Buddha told Subhūti, "Those who set out on the bodhisattva vehicle should give rise to this thought, 'I shall lead all sentient beings to complete nirvana in the realm of nirvana without remainder. Yet, though I liberate all these sentient beings, truly no being is liberated.' Why? Subhūti! If a bodhisattva mahāsattva maintains the notion of a 'being,' they cannot be called a bodhisattva mahāsattva. Why is this? A bodhisattva mahāsattva should not be said to maintain the notion of a 'being.' The same applies to maintaining the notion of a 'life,' a 'person,' an 'individual,' a 'mind-born being,' a 'youth,' a 'doer,' or a 'receiver.' Why? Subhūti! There is no dharma called 'one who sets out on the bodhisattva path.'"
佛告善現：「於汝意云何？如來昔於然燈如來、應、正等覺所，頗有少法能證阿耨多羅三藐三菩提不？」
The Buddha asked Subhūti, "What do you think? When the Tathāgata was with Dīpaṃkara Buddha, the Arhat, the Perfectly Enlightened One, was there any dharma by which he could attain realization of anuttara-samyak-saṃbodhi?"
作是語已，具壽善現白佛言：「世尊！如我解佛所說義者，如來昔於然燈如來、應、正等覺所，無有少法能證阿耨多羅三藐三菩提。」
After these words, Venerable Subhūti said to the Buddha, "World-Honored One! As I understand the meaning of what the Buddha has taught, when the Tathāgata was with Dīpaṃkara Buddha, there was no dharma by which he could attain anuttara-samyak-saṃbodhi."
說是語已，佛告具壽善現言：「如是！如是！善現！如來昔於然燈如來、應、正等覺所，無有少法能證阿耨多羅三藐三菩提。何以故？善現！如來昔於然燈如來、應、正等覺所，若有少法能證阿耨多羅三藐三菩提者，然燈如來、應、正等覺不應授我記言：『汝摩納婆於當來世名釋迦牟尼如來、應、正等覺。』善現！以如來無有少法能證阿耨多羅三藐三菩提，是故然燈如來、應、正等覺授我記言：『汝摩納婆於當來世名釋迦牟尼如來、應、正等覺。』所以者何？善現！言如來者，即是真實真如增語；言如來者，即是無生法性增語；言如來者，即是永斷道路增語；言如來者，即是畢竟不生增語。何以故？善現！若實無生即最勝義。
After these words, the Buddha said to Venerable Subhūti, "Thus it is, thus it is! Subhūti! When the Tathāgata was with Dīpaṃkara Buddha, there was no dharma by which he could attain anuttara-samyak-saṃbodhi. Why? Subhūti! If there had been any dharma by which I could attain anuttara-samyak-saṃbodhi, Dīpaṃkara Buddha would not have predicted, 'You, young man, in a future age will become the Tathāgata, Arhat, Perfectly Enlightened One named Śākyamuni.' Subhūti! Because there was no dharma by which the Tathāgata could attain anuttara-samyak-saṃbodhi, therefore Dīpaṃkara Buddha predicted, 'You, young man, in a future age will become the Tathāgata, Arhat, Perfectly Enlightened One named Śākyamuni.' Why is this? Subhūti! 'Tathāgata' is an expression for true suchness; 'Tathāgata' is an expression for the unborn nature of dharmas; 'Tathāgata' is an expression for the final cutting off of the path; 'Tathāgata' is an expression for the ultimately unborn. Why? Subhūti! The truly unborn is the supreme meaning."
「善現！若如是說如來、應、正等覺能證阿耨多羅三藐三菩提者，當知此言為不真實。所以者何？善現！由彼謗我起不實執。何以故？善現！無有少法，如來、應、正等覺能證阿耨多羅三藐三菩提。善現！如來現前等所證法，或所說法、或所思法，即於其中非諦非妄，是故如來說一切法皆是佛法。善現！一切法一切法者，如來說非一切法，是故如來說名一切法一切法。」
"Subhūti! If someone says that the Tathāgata, the Arhat, the Perfectly Enlightened One can attain anuttarā-saṃyak-saṃbodhi, know that these words are not true. Why? Subhūti! Because they slander me with false attachments. Why? Subhūti! There is no dharma by which the Tathāgata, the Arhat, the Perfectly Enlightened One can attain anuttarā-saṃyak-saṃbodhi. Subhūti! The dharmas that the Tathāgata has realized, taught, or contemplated are neither true nor false. Therefore, the Tathāgata says all dharmas are Buddha dharmas. Subhūti! What the Tathāgata calls all dharmas are not all dharmas, therefore they are called all dharmas."
佛告善現：「譬如士夫具身大身。」
The Buddha said to Subhūti: "It is like a person with a large body."
具壽善現即白佛言：「世尊！如來所說士夫具身大身，如來說為非身，是故說名具身大身。」
Venerable Subhūti said to the Buddha: "World-Honored One! What the Tathāgata calls a person's large body, the Tathāgata says is not a body, therefore it is called a large body."
佛言：「善現！如是，如是！若諸菩薩作如是言：『我當滅度無量有情。』是則不應說名菩薩。何以故？善現！頗有少法名菩薩不？」
The Buddha said: "Thus it is, Subhūti! If bodhisattvas say, 'I shall liberate countless beings,' they should not be called bodhisattvas. Why? Subhūti! Is there any dharma called bodhisattva?"
善現答言：「不也！世尊！無有少法名為菩薩。」
Subhūti replied: "No, World-Honored One! There is no dharma called bodhisattva."
佛告善現：「有情有情者，如來說非有情故名有情，是故如來說一切法無有有情、無有命者、無有士夫、無有補特伽羅等。善現！若諸菩薩作如是言：『我當成辦佛土功德莊嚴。』亦如是說。何以故？善現！佛土功德莊嚴佛土功德莊嚴者，如來說非莊嚴，是故如來說名佛土功德莊嚴佛土功德莊嚴。善現！若諸菩薩於無我法無我法深信解者，如來、應、正等覺說為菩薩菩薩。」
The Buddha told Subhūti: "What are called beings, the Tathāgata says are not beings, therefore they are called beings. Therefore, the Tathāgata says all dharmas have no beings, no life, no person, no individual, and so forth. Subhūti! If bodhisattvas say, 'I shall create the ornaments of Buddha lands,' it is the same. Why? Subhūti! What the Tathāgata calls the ornaments of Buddha lands are not ornaments, therefore they are called ornaments of Buddha lands. Subhūti! Those bodhisattvas who deeply understand and believe in the dharma of no-self, the Tathāgata, the Arhat, the Perfectly Enlightened One calls them bodhisattvas."
🍃 CHAPTER EIGHTEEN
佛告善現：「於汝意云何？如來等現有肉眼不？」
The Buddha asked Subhūti, "What do you think? Does the Tathāgata have physical eyes?"
善現答言：「如是！世尊！如來等現有肉眼。」
Subhūti replied, "Yes, World-Honored One! The Tathāgata has physical eyes."
佛言：「善現！於汝意云何？如來等現有天眼不？」
The Buddha asked, "What do you think? Does the Tathāgata have the divine eye?"
善現答言：「如是！世尊！如來等現有天眼。」
Subhūti replied, "Yes, World-Honored One! The Tathāgata has the divine eye."
佛言：「善現！於汝意云何？如來等現有慧眼不？
The Buddha asked, "What do you think? Does the Tathāgata have the wisdom eye?"」
善現答言：「如是！世尊！如來等現有慧眼。」
Subhūti replied, "Yes, World-Honored One! The Tathāgata has the wisdom eye."
佛言：「善現！於汝意云何？如來等現有法眼不？」
The Buddha asked, "What do you think? Does the Tathāgata have the dharma eye?"
善現答言：「如是！世尊！如來等現有法眼。」
Subhūti replied, "Yes, World-Honored One! The Tathāgata has the dharma eye."
佛言：「善現！於汝意云何？如來等現有佛眼不？」
The Buddha asked, "What do you think? Does the Tathāgata have the buddha eye?"
善現答言：「如是！世尊！如來等現有佛眼。」
Subhūti replied, "Yes, World-Honored One! The Tathāgata has the buddha eye."
佛告善現：「於汝意云何？乃至殑伽河中所有諸沙，如來說是沙不？」
The Buddha asked Subhūti, "What do you think? Does the Tathāgata speak of the grains of sand in the Ganges River as sand?"
善現答言：「如是！世尊！如是！善逝！如來說是沙。」
Subhūti replied, "Yes, World-Honored One! Yes, Sugata! The Tathāgata speaks of them as sand."
佛言：「善現！於汝意云何？乃至殑伽河中所有沙數，假使有如是等殑伽河，乃至是諸殑伽河中所有沙數，假使有如是等世界。是諸世界寧為多不？」
The Buddha asked, "What do you think? If there were as many Ganges Rivers as there are grains of sand in the Ganges River, and if there were as many world systems as there are grains of sand in all those Ganges Rivers - would those world systems be numerous?"
善現答言：「如是！世尊！如是！善逝！是諸世界其數甚多。」
Subhūti replied, "Yes, World-Honored One! Yes, Sugata! Those world systems would be extremely numerous."
佛言：「善現！乃至爾所諸世界中所有有情，彼諸有情各有種種，其心流注我悉能知。何以故？善現！心流注心流注者，如來說非流注，是故如來說名心流注心流注。所以者何？善現！過去心不可得，未來心不可得，現在心不可得。」
The Buddha said, "Subhūti! I fully know the various streams of thought of all the beings in all those world systems. Why? Subhūti! What the Tathāgata calls streams of thought are not streams, therefore they are called streams of thought. Why is this? Subhūti! The past mind cannot be grasped, the future mind cannot be grasped, and the present mind cannot be grasped."
🍃 CHAPTER NINETEEN
佛告善現：「於汝意云何？若善男子或善女人，以此三千大千世界盛滿七寶奉施如來、應、正等覺，是善男子或善女人，由是因緣所生福聚寧為多不？」
The Buddha asked Subhūti, "What do you think? If a good man or woman were to fill three thousand great world systems with the seven precious treasures and offer them to the Tathāgata, the Arhat, the Perfectly Enlightened One, would that good man or woman gain great merit?"
善現答言：「甚多！世尊！甚多！善逝！」
Subhūti replied, "Very great, World-Honored One! Very great, Sugata!"
佛言：「善現！如是！如是！彼善男子或善女人，由此因緣所生福聚其量甚多。何以故？善現！若有福聚，如來不說福聚福聚。」
The Buddha said, "Thus it is, thus it is! That good man or woman would gain immense merit. Why? Subhūti! If there is an accumulation of merit, the Tathāgata does not call it an accumulation of merit."
🍃 CHAPTER TWENTY
佛告善現：「於汝意云何？可以色身圓實觀如來不？」
The Buddha asked Subhūti, "What do you think? Can the Tathāgata be seen by a perfect physical body?"
善現答言：「不也！世尊！不可以色身圓實觀於如來。何以故？世尊！色身圓實色身圓實者，如來說非圓實，是故如來說名色身圓實色身圓實。」
Subhūti replied, "No, World-Honored One! The Tathāgata cannot be seen by a perfect physical body. Why? World-Honored One! What the Tathāgata calls a perfect physical body is not perfect, therefore it is called a perfect physical body."
佛告善現：「於汝意云何？可以諸相具足觀如來不？」
The Buddha asked Subhūti, "What do you think? Can the Tathāgata be seen by the perfection of characteristics?"
善現答言：「不也！世尊！不可以諸相具足觀於如來。何以故？世尊！諸相具足諸相具足者，如來說為非相具足，是故如來說名諸相具足諸相具足。」
Subhūti replied, "No, World-Honored One! The Tathāgata cannot be seen by the perfection of characteristics. Why? World-Honored One! What the Tathāgata calls the perfection of characteristics is not perfection, therefore it is called the perfection of characteristics."
🍃 CHAPTER TWENTY-ONE
佛告善現：「於汝意云何？如來頗作是念：我當有所說法耶？善現！汝今勿當作如是觀。何以故？善現！若言如來有所說法，即為謗我，為非善取。何以故？善現！說法說法者，無法可得故名說法。」
The Buddha asked Subhūti, "What do you think? Does the Tathāgata think, 'I shall teach the Dharma'? Subhūti, do not think this way. Why? Subhūti, if someone says the Tathāgata has Dharma to teach, they slander me and do not understand correctly. Why? Subhūti, what is called teaching Dharma is having no Dharma to teach, therefore it is called teaching Dharma."
爾時，具壽善現白佛言：「世尊！於當來世後時、後分、後五百歲，正法將滅時分轉時，頗有有情聞說如是色類法已能深信不？」
At that time, Venerable Subhūti asked the Buddha, "World-Honored One! In the future age, in the latter time, the latter period, the last five hundred years, when the true Dharma is about to perish, will there be sentient beings who, upon hearing teachings of this kind, will have deep faith?"
佛言：「善現！彼非有情、非不有情。何以故？善現！一切有情者，如來說非有情，故名一切有情。」
The Buddha said, "Subhūti! They are neither beings nor non-beings. Why? Subhūti! What the Tathāgata calls all sentient beings are not sentient beings, therefore they are called all sentient beings."
🍃 CHAPTER TWENTY-TWO
佛告善現：「於汝意云何？頗有少法，如來、應、正等覺現證無上正等菩提耶？」
The Buddha asked Subhūti, "What do you think? Is there the slightest dharma by which the Tathāgata, the Arhat, the Perfectly Enlightened One has realized supreme perfect enlightenment?"
具壽善現白佛言：「世尊！如我解佛所說義者，無有少法，如來、應、正等覺現證無上正等菩提。」
Venerable Subhūti said to the Buddha, "World-Honored One! As I understand the meaning of what the Buddha has taught, there is no dharma by which the Tathāgata, the Arhat, the Perfectly Enlightened One has realized supreme perfect enlightenment."
佛言：「善現！如是！如是！於中少法無有無得，故名無上正等菩提。
The Buddha said, "Thus it is, thus it is! There is no dharma therein that can be obtained or not obtained, therefore it is called supreme perfect enlightenment."
🍃 CHAPTER TWENTY-THREE
「復次，善現！是法平等，於其中間無不平等，故名無上正等菩提。以無我性、無有情性、無命者性、無士夫性、無補特伽羅等性平等，故名無上正等菩提。一切善法無不現證，一切善法無不妙覺。善現！善法善法者，如來一切說為非法，是故如來說名善法善法。」
"Furthermore, Subhūti! This dharma is equal, with no inequality within it, therefore it is called supreme perfect enlightenment. Because it is equal in having no nature of self, no nature of beings, no nature of life, no nature of person, no nature of individual and so forth, therefore it is called supreme perfect enlightenment. All good dharmas are realized, all good dharmas are perfectly understood. Subhūti! What the Tathāgata calls good dharmas are not dharmas, therefore they are called good dharmas.”
🍃 CHAPTER TWENTY-FOUR
「復次，善現！若善男子或善女人集七寶聚，量等三千大千世界其中所有妙高山王，持用布施。若善男子或善女人，於此般若波羅蜜多經中乃至四句伽他，受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意。善現！前說福聚於此福聚，百分計之所不能及，如是千分、若百千分、若俱胝百千分、若俱胝那庾多百千分、若數分、若計分、若算分、若喻分、若鄔波尼殺曇分亦不能及。」
"Furthermore, Subhūti! If a good man or woman were to gather heaps of the seven precious treasures equal in measure to the Mount Sumerus in three thousand great world systems and give them in charity, and if another good man or woman were to take even just four lines of verse from this Prajñāpāramitā sutra, uphold them, read and recite them, master them completely, and explain them in detail to others with proper mindfulness - Subhūti! The previously mentioned accumulation of merit compared to this accumulation of merit would not approach a hundredth part, or a thousandth part, or a hundred thousandth part, or a koṭi of hundred thousandth parts, or a koṭi of nayuta of hundred thousandth parts, or a calculable part, or a countable part, or a comparable part, or a similitude part, or an upaniṣad part.”
🍃 CHAPTER TWENTY-FIVE
佛告善現：「於汝意云何？如來頗作是念：我當度脫諸有情耶？善現！汝今勿當作如是觀。何以故？善現！無少有情如來度者。善現！若有有情如來度者，如來即應有其我執、有有情執、有命者執、有士夫執、有補特伽羅等執。善現！我等執者，如來說為非執，故名我等執，而諸愚夫異生強有此執。善現！愚夫異生者，如來說為非生，故名愚夫異生。」
The Buddha asked Subhūti, "What do you think? Does the Tathāgata think, 'I shall liberate sentient beings'? Subhūti, do not think this way. Why? Subhūti! There are no sentient beings for the Tathāgata to liberate. Subhūti! If there were sentient beings for the Tathāgata to liberate, then the Tathāgata would have the notion of a self, the notion of a being, the notion of a life, the notion of a person, the notion of an individual. Subhūti! What are called notions of self and so forth, the Tathāgata says are not notions, therefore they are called notions, but ordinary beings forcefully cling to these notions. Subhūti! What are called ordinary beings, the Tathāgata says are not beings, therefore they are called ordinary beings.”
🍃 CHAPTER TWENTY-SIX
佛告善現：「於汝意云何？可以諸相具足觀如來不？」
The Buddha asked Subhūti, "What do you think? Can the Tathāgata be seen by means of the perfection of characteristics?"
善現答言：「如我解佛所說義者，不應以諸相具足觀於如來。」
Subhūti replied, "As I understand the meaning of what the Buddha has taught, the Tathāgata should not be seen by means of the perfection of characteristics."
佛言：「善現！善哉！善哉！如是！如是！如汝所說。不應以諸相具足觀於如來。善現！若以諸相具足觀如來者，轉輪聖王應是如來，是故不應以諸相具足觀於如來，如是應以諸相非相觀於如來。」
The Buddha said, "Excellent! Excellent! Thus it is, thus it is! As you have said, the Tathāgata should not be seen by means of the perfection of characteristics. Subhūti! If the Tathāgata could be seen by means of the perfection of characteristics, then a wheel-turning sacred king would be a Tathāgata. Therefore, one should not see the Tathāgata by means of the perfection of characteristics, but rather one should see the Tathāgata through characteristics as non-characteristics."
爾時，世尊而說頌曰：
At that time, the World-Honored One spoke these verses:
諸以色觀我， 以音聲尋我， 彼生履邪斷， 不能當見我。
Those who see me by form, Those who seek me by sound, Are on a mistaken path, Unable to see me.
應觀佛法性， 即導師法身； 法性非所識， 故彼不能了。」
One should observe the Buddha-nature of dharma, For it is the Dharma Body of the Guide; The nature of dharma cannot be known through cognition, Therefore they cannot understand it.
🍃 CHAPTER TWENTY-SEVEN
佛告善現：「於汝意云何？如來、應、正等覺以諸相具足現證無上正等覺耶？善現！汝今勿當作如是觀。何以故？善現！如來、應、正等覺不以諸相具足現證無上正等菩提。
The Buddha asked Subhūti, "What do you think? Does the Tathāgata, the Arhat, the Perfectly Enlightened One realize supreme perfect enlightenment through the perfection of characteristics? Subhūti! Do not think this way. Why? Subhūti! The Tathāgata, the Arhat, the Perfectly Enlightened One does not realize supreme perfect enlightenment through the perfection of characteristics.
「復次，善現！如是發趣菩薩乘者，頗施設少法若壞若斷耶？善現！汝今勿當作如是觀。諸有發趣菩薩乘者，終不施設少法若壞若斷。
"Furthermore, Subhūti! Do those who set out on the bodhisattva vehicle establish any dharma as destructible or severable? Subhūti! Do not think this way. Those who set out on the bodhisattva vehicle never establish any dharma as destructible or severable."
🍃 CHAPTER TWENTY-EIGHT
「復次，善現！若善男子或善女人，以殑伽河沙等世界盛滿七寶，奉施如來、應、正等覺，若有菩薩於諸無我無生法中獲得堪忍，由是因緣所生福聚甚多於彼。
"Furthermore, Subhūti! If a good man or woman were to fill as many worlds as there are grains of sand in the Ganges River with the seven precious treasures and offer them to the Tathāgata, the Arhat, the Perfectly Enlightened One, and if a bodhisattva attains acceptance of the dharmas of non-self and non-arising, the merit gained from this cause would far exceed the former.
「復次，善現！菩薩不應攝受福聚。」
"Furthermore, Subhūti! A bodhisattva should not grasp at accumulations of merit."
具壽善現即白佛言：「世尊！云何菩薩不應攝受福聚？」
Venerable Subhūti asked the Buddha, "World-Honored One! Why should a bodhisattva not grasp at accumulations of merit?"
佛言：「善現！所應攝受不應攝受，是故說名所應攝受。
The Buddha said, "Subhūti! What should be grasped should not be grasped, therefore it is called what should be grasped."
🍃 CHAPTER TWENTY-NINE
「復次，善現！若有說言如來若去、若來、若住、若坐、若臥，是人不解我所說義。何以故？善現！言如來者即是真實、真如增語，都無所去、無所從來，故名如來、應、正等覺。
"Furthermore, Subhūti! If someone says that the Tathāgata goes, comes, stands, sits, or lies down, that person does not understand the meaning of my teaching. Why? Subhūti! 'Tathāgata' is an expression for true reality, for true suchness - there is no going anywhere and no coming from anywhere, therefore one is called the Tathāgata, the Arhat, the Perfectly Enlightened One.”
🍃 CHAPTER THIRTY
「復次，善現！若善男子或善女人，乃至三千大千世界大地極微塵量等世界，即以如是無數世界色像為墨如極微聚。善現！於汝意云何？是極微聚寧為多不？」
"Furthermore, Subhūti! If a good man or woman were to take as many worlds as there are particles of dust in three thousand great thousand world systems, and grind those countless worlds into ink-like particles - Subhūti, what do you think? Would these minute particles be many?"
善現答言：「是極微聚甚多！世尊！甚多！善逝！何以故？世尊！若極微聚是實有者，佛不應說為極微聚。所以者何？如來說極微聚即為非聚，故名極微聚。如來說三千大千世界即非世界，故名三千大千世界。何以故？世尊！若世界是實有者，即為一合執，如來說一合執即為非執，故名一合執。」
Subhūti replied, "These minute particles would be extremely many, World-Honored One! Very many, Sugata! Why? World-Honored One! If these minute particles truly existed, the Buddha would not call them minute particles. Why? The Tathāgata says that minute particles are not particles, therefore they are called minute particles. The Tathāgata says that three thousand great thousand world systems are not world systems, therefore they are called three thousand great thousand world systems. Why? World-Honored One! If world systems truly existed, that would be grasping at a unified entity. The Tathāgata says that grasping at a unified entity is not grasping, therefore it is called grasping at a unified entity."
🍃 CHAPTER THIRTY-ONE
佛言：「善現！此一合執不可言說、不可戲論，然彼一切愚夫異生強執是法。何以故？善現！若作是言：『如來宣說我見、有情見、命者見、士夫見、補特伽羅見、意生見、摩納婆見、作者見、受者見。』於汝意云何？如是所說為正語不？」
The Buddha said, "Subhūti! This grasping at a unified entity cannot be expressed in words, cannot be discussed, yet ordinary beings forcefully cling to this dharma. Why? Subhūti! If someone says, 'The Tathāgata teaches the view of a self, the view of a being, the view of a life, the view of a person, the view of an individual, the view of a mind-born being, the view of a youth, the view of a doer, the view of a receiver' - what do you think? Is this spoken correctly?"
善現答言：「不也！世尊！不也！善逝！如是所說非為正語。所以者何？如來所說我見、有情見、命者見、士夫見、補特伽羅見、意生見、摩納婆見、作者見、受者見即為非見，故名我見乃至受者見。」
Subhūti replied, "No, World-Honored One! No, Sugata! This is not spoken correctly. Why? What the Tathāgata calls views of self, views of beings, views of life, views of person, views of individual, views of mind-born being, views of youth, views of doer, views of receiver are not views, therefore they are called views of self up to views of receiver."
佛告善現：「諸有發趣菩薩乘者，於一切法應如是知、應如是見、應如是信解，如是不住法想。何以故？善現！法想法想者，如來說為非想，是故如來說名法想法想。
The Buddha told Subhūti, "Those who set out on the bodhisattva vehicle should know all dharmas in this way, should see them in this way, should understand them in this way, and thus not dwell on notions of dharmas. Why? Subhūti! What are called notions of dharmas, the Tathāgata says are not notions, therefore they are called notions of dharmas."
🍃 CHAPTER THIRTY-TWO
「復次，善現！若菩薩摩訶薩以無量無數世界盛滿七寶，奉施如來、應、正等覺。若善男子或善女人，於此般若波羅蜜多經中乃至四句伽他，受持、讀誦、究竟通利、如理作意，及廣為他宣說、開示，由此因緣所生福聚，甚多於前無量無數。云何為他宣說、開示？如不為他宣說、開示，故名為他宣說、開示。」
"Furthermore, Subhūti! If a bodhisattva mahāsattva were to fill immeasurable and countless world systems with the seven precious treasures and offer them to the Tathāgata, the Arhat, the Perfectly Enlightened One, and if a good man or woman were to take even just four lines of verse from this Prajñāpāramitā sutra, uphold them, read and recite them, master them completely with proper mindfulness, and explain them in detail to others, the merit gained from this cause would far exceed the former beyond measure and counting. How should one explain and reveal it to others? By not explaining and revealing it to others, therefore it is called explaining and revealing it to others."
爾時，世尊而說頌曰：
At that time, the World-Honored One spoke these verses:
諸和合所為， 如星翳燈幻， 露泡夢電雲， 應作如是觀。」
All conditioned phenomena Are like stars, eye floaters, lamps, illusions, Dewdrops, bubbles, dreams, lightning, and clouds - Thus should they be contemplated.
時，薄伽梵說是經已，尊者善現及諸苾芻、苾芻尼、鄔波索迦、鄔波斯迦，并諸世間天、人、阿素洛、健達縛等，聞薄伽梵所說經已，皆大歡喜、信受奉行。
When the Blessed One had finished speaking this sutra, Venerable Subhūti and all the bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, together with the worldly devas, humans, asuras, gandharvas, and others, having heard what the Blessed One had taught, were all greatly delighted and faithfully accepted and practiced it.
大般若波羅蜜多經卷第五百七十七
The Great Perfection of Wisdom Sutra, Roll 577
大般若波羅蜜多經 (第401卷-第600卷) 第578卷
大般若經第九會能斷金剛分
T no. 220, 7:980a.
西明寺沙門玄則撰
竊尋浩汗其源者，必總靈怪之儲；紛糺其峯者，自動鬱冥之觀。況沖照倬存、逸韻遐舉，規真附體、紐玄立極，根大衍於初會、革小成於後心，蓄靈蘊福，信哉宜矣！故其承閑語要，三問桀其摽；節理情塗，兩如肅其致。窮非想以布想，弘不濟之大勳；攝眾度以檀度，勵無行之廣德。願侔皦日，挌虛空而未量；信異隨風，汎聲香而不住。忘法身於相好，豈見如來？分剎土於微塵，誰為世界？河沙數非多之多福、山王比非大之大身，法性絕言，謂有說而便謗；菩提離取，知無授而乃成。皆所以拂靄疑津，剪萌心逕，賞觸類而不極，悋緣情而必盡。然金剛之銳，償二物之可銷；對除之猛，雖一念其無罣。詞必舉凡，故率言每約；理好鉤賾，故屬意多迷。前聖由之著論，後賢所以殷學，非直有緣振旦，實亦見重昌期。廣略二本，前後五譯，無新無故，逾練逾明。然經卷所在則為有佛，故受持之迹其驗若神，傳之物聽，具如別錄爾。其刷蕩二邊、彰明九觀，雲飄絲鬢，愁含變滅之影；電轉珠目，榮遷倏忽之光。星夜編而曉落，則邪見難保；露陰泫而陽晞，則危蘊方促。以有為之若此，加無相之如彼，寧不荷付囑之遙恩，躬受行之美證矣。
Here is the English translation of this classical Chinese commentary on the Vajra Sutra:
Those who seek its vast source must encompass all spiritual wonders; those who explore its peaks must contemplate the spontaneous dark mysteries. How much more so when penetrating illumination exists distinctly, and lofty rhythms soar far; when truth is embodied and the profound is established at its limit, when the great expansion takes root in the first assembly and small achievements are transformed in the final mind - accumulating spiritual merit, how fitting indeed! Thus it accepts the essential points of leisure speech, with three questions marking its themes; it sections reason and feeling's path, with both reverence gathering its purpose. It exhausts non-thought to spread thought, expands the great merit of non-salvation; gathers the multitudes' crossings through giving, encourages the broad virtue of non-action.
Wishing to equal the bright sun, measuring empty space yet unmeasurable; faith differs following the wind, floating sound and scent without dwelling. Forgetting the Dharma body in its marks, how can one see the Tathāgata? Dividing lands into dust motes, what makes a world? River sands' number is not the many of many merits, Mountain King's comparison is not the great of great body. Dharma nature transcends words - to say there is speech is slander; bodhi departs from grasping - knowing there is no attainment, then there is attainment.
All this serves to sweep away doubt's ford, cut off sprouting mind-paths, reward touching kinds without limit, be sparing with conditions while exhausting them completely. Yet Diamond's sharpness repays the dissolution of duality; confronting and removing fiercely, though one thought has no hindrance. Words must raise the ordinary, thus common speech is always brief; principle loves to hook the profound, thus attached意 often confuses.
Former sages thereby wrote commentaries, later worthies therefore studied earnestly - not only having conditions in China, but truly seeing importance in the flourishing period. Two versions broad and brief, five translations before and after, nothing new nothing old, more practiced more clear. Yet where the sutra scroll is there is Buddha, thus the traces of upholding it verify as if divine, transmitting it to things' hearing, complete as in separate records.
It sweeps away the two extremes and illuminates the nine contemplations - clouds float like silk hair, sorrow contains the shadow of change and extinction; lightning turns pearl-eyes, glory shifts in an instant's light. Stars compose at night then dawn falls, then wrong views are hard to maintain; dew drips dark then sun shines, then dangerous accumulations are cut short. Making the conditioned thus, adding the markless thus - how could one not bear the distant grace of entrustment, personally receiving and practicing its excellent verification.