金剛般若波羅蜜經 VAJRA PRAJÑĀPĀRAMITĀ SŪTRA

姚秦天竺三藏鳩摩羅什譯

Translated by Kumārajīva, Tripiṭaka Master from India, during the Yao Qin Dynasty LOTUS UNDERGROUND STANDARDIZED EDITION 2024 ed. Michael Charles Owens

為了所有眾生的利

For the benefit of all sentient beings

INTRODUCTION

This translation was made from the Chinese version of the Vajracchedikā Prajñāpāramitā Sūtra done by Kumarajiva in 402 CE. See Taishō shinshū daizōkyō ed. Takakusu Junjirō, Watanabe Kaigyoku, and Ono Gemmyō (Tokyo: Taishō issaikyō kankōkai, 1924 — 1935), vol 8, no. 235.

🍃 CHAPTER ONE

如是我聞:

Thus have I heard:

一時，佛在舍衛國祇樹給孤獨園，與大 比丘眾千二百五十人俱. 爾時，世尊食 時，著衣持鉢，入舍衛大城乞食.於其城中，次第乞已，還至本處.飯食訖, 收衣鉢，洗足已，敷座而坐.

Once, the Buddha was in the kingdom of Śrāvastī, in the Jetavana, Anāthapindika’s Park, along with a great assembly of bhikṣus, one thousand two hundred fifty people in all. At that time, the World-Honored One prepared to eat, put on his robe, took up his bowl, and entered the great city of Śrāvastī to beg for food. Inside the city he went begging door to door, then returned to where he was staying. When he finished eating his meal he put away his robe and bowl, washed his feet, spread out a seat, and then sat.

🍃 CHAPTER TWO

時，長老須菩提在大眾中即從座起, 偏袒右肩，右膝著地，合掌恭敬而白佛 言，“希有! 世尊! 如來善護念諸菩薩, 善付囑諸菩薩. 世尊! 善男子，善女人，發阿耨多羅三藐三菩提心，應云何住? 云何降伏其心?”

Then, the Venerable Subhūti arose from his seat among the great assembly, bared his right shoulder, placed his right knee on the ground, joined his palms and reverentially addressed the Buddha saying, “Most rare! World-Honored One! The Tathāgata virtuously keeps in mind all bodhisattvas, virtuously entrusting all bodhisattvas. World-Honored One! Virtuous men and women who have generated anuttarā-saṃyak-saṃbodhi citta how should they abide? How can they master the mind?”

佛言, “善哉，善哉 須菩提! 如汝所說, ‘如來善護念諸菩薩，善付囑諸菩薩.’ 汝今諦聽，當為汝說. 善男子，善女人, 發阿耨多羅三藐三菩提心，應如是住, 如是降伏其心.”

The Buddha replied, “Excellent, excellent! Subhūti! As you have said, ‘The Tathāgata virtuously keeps in mind all bodhisattvas, virtuously entrusting all bodhisattvas.’ Listen attentively, and I will tell you. Virtuous men and women who have generated anuttarā-saṃyak-saṃbodhi citta should abide like this, thus mastering the mind.

“唯然. 世尊! 願樂欲聞.”

“Please continue, World-Honored One! We joyfully wish to hear.”

🍃 CHAPTER THREE

佛告須菩提, “諸菩薩摩訶薩應如是降伏其心, ‘所有一切眾生之類，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，我皆令入無餘涅槃而滅度之.’ 如是滅度無量無數無邊眾生，實無眾生得滅度者. 何以故? 須菩提! 若菩薩有我相，人相，眾生相，壽者相，即非菩薩."

The Buddha told Subhūti, “All bodhisattvas-mahāsattvas should master the mind like this, [thinking], ‘Of all kinds of sentient beings; whether born from an egg or a womb; born from moisture or by metamorphosis; whether with form or without form; whether with perception, without perception, or neither with perception nor non-perception; I cause them all to enter remainderless nirvāṇa, thereby liberating them.’ And so, immeasurable, incalculable, illimitable sentient beings are liberated, while, in reality, no sentient being attains liberation. Why? Subhūti! If bodhisattvas have the characteristics of a self, an individual, a sentient being, or a lifespan, then they are not bodhisattvas.”

🍃 CHAPTER FOUR

“復次，須菩提! 菩薩於法，應無所住‚ 行於布施，所謂不住色布施，不住聲‚ 香，味，觸，法布施. 須菩提! 菩薩應如是布施, 不住於相. 何以故? 若菩薩不相布施，其福德不可思量.”

“Furthermore, Subhūti! Bodhisattvas should not abide in any thing (dharma) when practicing giving. This is practicing giving without abiding in forms; giving without abiding in sounds, scents, flavors, feelings or thoughts. Subhūti! Bodhisattvas should give like this, without abiding in characteristics. Why? If bodhisattvas give without abiding in characteristics, the rewards are inconceivable.”

“須菩提! 於意云何? 東方虛空可思量不?”

“Subhūti! What do you think? The space in the eastern direction can be conceived of, can it not?”

“不也，世尊!”

“It cannot, World-Honored One!”

“須菩提! 南西北方四維上下虛空可思量不?”

“Subhūti! The space in the northern, western, southern, and four ordinal directions, as well as above and below can be conceived of, can it not?”

“不也，世尊!”

“It cannot, World-Honored One!”

“須菩提! 菩薩無住相布施，福德亦復 如是不可思量. 須菩提! 菩薩但應如所教住.”

“Subhūti! Bodhisattvas giving without abiding in characteristics receive rewards that are also like this, inconceivable. Subhūti! Bodhisattvas should abide only as has been taught.”

🍃 CHAPTER FIVE

“須菩提! 於意云何? 可以身相見如來不?”

“Subhūti! What do you think? Can the Tathāgata be seen by bodily characteristics, or not?”

“不也，世尊! 不可以身相得見如來. 何以故? 如來所說身相，即非身相.”

“No, World-Honored One! The Tathāgata cannot be seen by bodily characteristics. Why? What are said to be the bodily characteristics of the Tathāgata are not bodily characteristics.

佛告須菩提, “凡所有相，皆是虛妄. 若見諸相非相，則見如來.”

The Buddha told Subhūti, “Anything with characteristics is a delusion. If you see all characteristics not as characteristics, then you will see the Tathāgata.”

🍃 CHAPTER SIX

須菩提白佛言, “世尊! 頗有眾生，得聞如是言說章句，生實信不?”

Subhūti addressed the Buddha saying, “World-Honored One! There are many sentient beings who, upon hearing these verses spoken, will produce true faith, are there not?”

佛告須菩提, “莫作是說. 如來滅後‚ 後五百歲，有持戒修福者，於此章句能生信心，以此為實，當知是人不於一佛二佛三四五佛而種善根，已於無量千萬佛所種諸善根，聞是章句，乃至一念生淨信者，須菩提! 如來悉知悉見是諸眾生得如是無量福德. 何以故? 是諸眾生無復我相，人相，眾生相，壽者相.”

The Buddha told Subhūti, “Do not say this. Five hundred years after the passing of the Tathāgata, there will be those who uphold precepts and cultivate merit. From these statements they will be able to produce a faithful mind, and from the reality of this, you should know, these people have planted roots of goodness under not just one buddha, two buddhas, three, four or five buddhas. It is under immeasurable thousands of tens of thousands of buddhas that they have planted all roots of goodness. Hearing these verses, even for an instant, these people will produce pure faith. Subhūti! The Tathāgata fully knows and fully sees all these sentient beings obtain immeasurable merit like this. Why? Because all these sentient beings are also without the characteristics of selves, individuals, sentient beings, or lifespans.”

“無法相，亦無非法相. 何以故? 是諸 眾生若心取相，則為著我，人，眾生‚ 壽者.”

“They are without the characteristics of dharmas, and are also without the characteristics of what are not dharmas. Why? Of all these sentient beings, if their minds grasp at characteristics, then they would become attached to a self, an individual, a sentient being, and a lifespan.”

“若取法相，即著我，人，眾生，壽者. 何以故? 若取非法相，即著我，人，眾生‚ 壽者‚ 是故不應取法‚ 不應取非法. 以是 義故，如來常說,‘汝等比丘，知我說法‚ 如筏喻者，法尚應捨，何況非法.’”

“If they grasp at the characteristics of dharmas, then they would be attached to a self, an individual, a sentient being, and a lifespan. Why? If they grasp at the characteristics of what are not dharmas, then they would still be attached to a self, an individual, a sentient being, and a lifespan. For this reason, they should not grasp at dharmas, nor should they grasp at what are not dharmas. It is for this reason the Tathāgata always says, ‘All you bhikṣus know, the Dharma I speak is like the parable of the raft. The Dharma should, nevertheless, be abandoned. How much more so what is not the Dharma.’”

🍃 CHAPTER SEVEN

“須菩提! 於意云何? 如來得阿耨多羅三 藐三菩提耶? 如來有所說法耶?”

“Subhūti, what do you think? Has the Tathāgata attained anuttarā-samyak-saṃbodhi? Has the Tathāgata spoken the Dharma?”

須菩提言, “如我解佛所說義，無有定法 名阿耨多羅三藐三菩提，亦無有定法‚ 如來可說. 何以故? 如來所說法，皆不 可取，不可說，非法，非非法. 所以者何? 一切賢聖皆以無為法而有差別.”

Subhūti said, “As I understand the meaning of what the Buddha has said, there is no definite dharma called anuttarā-samyak-saṃbodhi, and there is no definite Dharma the Tathāgata can speak. Why? Because the Dharma the Tathāgata speaks cannot be held, cannot be spoken; is neither something (dharma) nor not something How so? All saints and sages are distinguished by unconditional Dharma.”

🍃 CHAPTER EIGHT

“須菩提! 於意云何? 若人滿三千大千世界七寶以用布施，是人所得福德，寧為多不?”

“Subhūti! What do you think? If someone filled the three thousand great thousand worlds with the seven treasures and used it all to practice giving, this person would obtain great merit, would they not?”

須菩提言, “甚多，世尊! 何以故? 是福德即非福德性，是故如來說福德多.”

Subhūti said, “Extremely great, World-Honored One! Why? Because this merit does not have the nature of merit, for this reason, the Tathāgata says the merit is great.”

“若復有人‚ 於此經中受持‚ 乃至四句偈等‚ 為他人說，其福勝彼.何以故? 須菩提! 一切諸佛，及諸佛阿耨多羅三藐三菩提法，皆從此經出. 須菩提! 所謂佛法者‚ 即非佛法."

“If, however, there was someone who, from this sutra, received and retained even just four lines of verse and explained them to others, this person’s merit would surpass that. Why? Subhūti! Each and every buddha and all buddha-anuttarā-samyak-saṃbodhi-dharma come from this sutra. Subhūti! What has been called Buddha Dharma is not Buddha Dharma.”

🍃 CHAPTER NINE

“須菩提!於意云何? 須陀洹能作是念, ‘我得須陀洹果.’ 不?”

“Subhūti! What do you think? Is the srota-āpanna able to have this thought, ‘I have obtained the fruit of a srota-āpanna!’, or not?”

須菩提言, “不也，世尊! 何以故? 須陀洹名為入流，而無所入，不入色，聲‚ 香，味，觸，法，是名須陀洹.”

Subhūti replied, “No, World-Honored One! Why? Srota-āpanna is the name for entering the stream, yet there is nowhere to enter. Not entering forms, sounds, scents, flavors, feelings, or thoughts is called a srota-āpanna.”

“須菩提! 於意云何? 斯陀含能作是念, ‘我得斯陀含果.’ 不?”

“Subhūti! What do you think? Is the sakṛdāgāmin able to have this thought, ‘I have obtained the fruit of a sakṛdāgāmin!,’ or not?”

須菩提言, “不也，世尊! 何以故? 斯陀含名一往來，而實無往來，是名斯陀含.”

Subhūti replied, “No, World-Honored One! Why? Sakṛdāgāmin is the name for having one more rebirth, yet, in reality, there is no rebirth. This is called a sakṛdāgāmin.”

“須菩提! 於意云何? 阿那含能作是念, ‘我得阿那含果.’ 不?”

“Subhūti! What do you think? Is the anāgāmin able to have this thought, ‘I have obtained the fruit of an anāgāmin!,’ or not?”

須菩提言, “不也，世尊! 何以故?阿那含名為不來，而實無來，是故名阿那含.”

Subhūti replied, “No, World-Honored One! Why? Anāgāmin is the name for no further returning, yet, in reality, there is no returning. This is called an anāgāmin.”

“須菩提! 於意云何? 阿羅漢能作是念, ‘我得阿羅漢道.’ 不?”

“Subhūti! What do you think? Is an arhat able to have this thought, ‘I have obtained the Way of an arhat!,’ or not?”

須菩提言, “不也，世尊! 何以故? 實無 有法名阿羅漢. 世尊! 若阿羅漢作是念, ‘我得阿羅漢道.’ 即為著我，人，眾生‚ 壽者. 世尊! 佛說我得無諍三昧人中最為第一，是第一離欲阿羅漢. 我不作是念, ‘我是離欲阿羅漢.’ 世尊! 我若作是念, ‘我得阿羅漢道.’ 世尊則不說須菩提是樂阿蘭那行者. 以須菩提實無所行，而名須菩提是樂阿蘭那行.”

Subhūti replied, “No, World-Honored One! Why? In reality, there is no dharma called an arhat. World-Honored! If an arhat had this thought, ‘I have obtained the Way of an arhat!,’ then that is attachment to a self, an individual, a sentient being, and a lifespan. World Honored-One! The Buddha says I have attained the non-contentious samādhi, that I am first and foremost among men, foremost arhat freed from desire. World Honored-One! I do not have this thought, ‘I am an arhat freed from desire.’ World-Honored One! If I had this thought, ‘I have obtained the Way of an arhat,’ then the World Honored-One would not have said, Subhūti is the one who enjoys āraṇya practice (secluded, forest dwelling). Since, in reality, Subhūti has nothing to practice, he is called Subhūti, the one who enjoys araṇya practice.”

🍃 CHAPTER TEN

佛告須菩提, “於意云何? 如來昔在然燈佛所，於法有所得不?”

The Buddha told Subhūti, “What do you think? When the Tathāgata was with Dīpaṃkara Buddha, was something attained, or not?”

“世尊!如來在然燈佛所，於法實無所得.”

“World-Honored One! When the Tathāgata was with Dīpaṃkara Buddha, in reality, nothing was attained.”

“須菩提! 於意云何? 菩薩莊嚴佛土不?”

“Subhūti! What do you think? Bodhisattvas adorn Buddha lands, do they not?”

“不也，世尊! 何以故? 莊嚴佛土者，則非莊嚴，是名莊嚴.”

“No, World Honored-One! Why? The adornments of a Buddha land are not adornments. This is called adornment.”

“是故須菩提，諸菩薩摩訶薩應如是生清淨心，不應住色生心，不應住聲，香‚ 味，觸，法生心，應無所住而生其心.”

“For this reason, Subhūti, all bodhisattva-mahāsattvas should give rise to a pure mind like this; they should not abide in forms to give rise to this mind, they should not abide in sounds, scents, flavors, feelings or thoughts to give rise to this mind. They should not abide in anything in order to give rise to this mind.”

“須菩提! 譬如有人，身如須彌山王，於意云何? 是身為大不?”

“Subhūti! Suppose someone had a body like the King of Mountains, Sumeru. What do you think? Would that body be great, or not?”

須菩提言, “甚大，世尊! 何以故? 佛說非身，是名大身.”

Subhūti said, “Extremely great, World-Honored One! Why? The Buddha speaks of what is not a body, and this is called a great body.”

🍃 CHAPTER ELEVEN

“須菩提! 如恒河中所有沙數，如是沙等恒河，於意云何? 是諸恒河沙寧為多不?”

“Subhūti! If there were as many Ganges Rivers as there are grains of sand in the Ganges River, what do you think? Would the grains of sand in all these Ganges Rivers be many, or not?”

須菩提言, “甚多，世尊! 但諸恒河尚多無數，何況其沙.”

Subhūti replied, “Very many, World Honored-One! Just the Ganges River alone would have an incalculable amount. How much more so this sand.”

“須菩提! 我今實言告汝. 若有善男子‚ 善女人，以七寶滿爾所恒河沙數三千大千世界，以用布施，得福多不?”

“Subhūti! I now truly ask you. If there are virtuous men and women who use the seven treasures to fill as many three thousand great thousand worlds as there are grains of sand in all those Ganges Rivers and used it all to practice giving, the merit they obtain would be great, would it not?”

須菩提言, “甚多，世尊!”

Subhūti replied, “Extremely great, World-Honored One!”

佛告須菩提, “若善男子，善女人，於此 經中，乃至受持四句偈等，為他人說‚ 而此福德勝前福德.”

The Buddha told Subhūti, “If virtuous men and women receive and retain even just four lines of verse from this sutra and explain them others, the merit obtained will surpass the aforementioned merit.”

🍃 CHAPTER TWELVE

“復次，須菩提! 隨說是經，乃至四句偈 等，當知此處，一切世間天，人，阿修 羅，皆應供養，如佛塔廟，何況有人盡能受持讀誦. 須菩提! 當知是人成就最上第一希有之法，若是經典所在之處, 則為有佛，若尊重弟子.”

“Furthermore, Subhūti! Following an explanation of this sutra, if even just four lines of verse, you should know at that place all heavenly beings and asuras of all realms will make offerings as if it were a Buddha reliquary. How much more so someone able to receive, retain, read, and recite it completely. Subhūti! You should know this person has achieved the supreme, foremost, rare Dharma and, wherever this sutra discourse is located, there will be a buddha and an honorable disciple.”

🍃 CHAPTER THIRTEEN

爾時，須菩提白佛言, “世尊! 當何名此經? 我等云何奉持?”

At that time, Subhūti addressed the Buddha saying, “World Honored-One! What is the name of this sutra? How should I respectfully uphold it?”

佛告須菩提, “是經名為 ‘金剛般若波羅蜜’. 以是名字，汝當奉持. 所以者何? 須菩提! 佛說若波羅蜜，則非般若波羅蜜. 須菩提! 於意云何? 如來有所說法不?”

The Buddha told Subhūti, “This sutra is called Vajra Prajñāpāramitā. You should respectfully uphold it by this name. Why? Subhūti! The Buddha says prajñāpāramitā is not prajñāpāramitā. Subhūti! What do you think? Does the Tathāgata speak the Dharma, or not?”

須菩提白佛言, “世尊! 如來無所說.”

Subhūti addressed the Buddha saying, “World Honored-One! The Tathāgata has not said anything at all.”

“須菩提! 於意云何? 三千大千世界所有微塵是為多不?”

“Subhūti! What do you think? The three thousand great thousand worlds contain many minute particles, do they not?”

須菩提言, “甚多，世尊!”

Subhūti replied, “Extremely many, World Honored- One!”

“須菩提! 諸微塵，如來說非微塵，是名微塵. 如來說世界，非世界，是名世界.”

“Subhūti! All minute particles, the Tathāgata says, are not minute particles, they are called minute particles. The Tathāgata says a world is not a world, it is called a world.”

“須菩提! 於意云何? 可以三十二相見如來不?”

“Subhūti! What do you think? Can the thirty-two auspicious characteristics be used to see the Tathāgata, or not?”

“不也，世尊!不可以三十二相得見如來. 何以故? 如來說三十二相，即是非相‚ 是名三十二相.”

“No, World Honored-One! You cannot use the thirty-two characteristics to see the Tathāgata. Why? The Tathāgata says the thirty-two characteristics are not characteristics, they are called the thirty-two characteristics.”

“須菩提! 若有善男子，善女人，以恒河沙等身命布施; 若復有人，於此經中，乃 至受持四句偈等，為他人說，其福甚多.”

“Subhūti! If there are virtuous men and women who practice giving lives equal to the sands in the Ganges River; if, however, there is someone who, from this sutra, retains only four lines of verse and explains them to another, the merit would be much greater.”

🍃 CHAPTER FOURTEEN

爾時，須菩提聞說是經，深解義趣，涕 淚悲泣，而白佛言, “希有!世尊! 佛說如是甚深經典，我從昔來所得慧眼，未曾得聞如是之經. 世尊! 若復有人得聞是經，信心清淨，則生實相，當知是人 成就第一希有功德. 世尊! 是實相者‚ 則是非相，是故如來說名實相. 世尊! 我今得聞如是經典，信解受持不足為 難，若當來世，後五百歲，其有眾生‚ 得聞是經，信解受持，是人則為第一希有. 何以故? 此人無我相，人相，眾生相，壽者相. 所以者何? 我相即是非相，人相，眾生相，壽者相即是非相. 何以故? 離一切諸相，則名諸佛.”

When Subhūti heard this sutra spoken, he penetrated its meaning and, weeping with lament, addressed the Buddha saying, “Most rare! World Honored-One! The Buddha has spoken such an extremely profound sutra. Ever since I first obtained the Wisdom Eye, not once have I heard such a sutra. World Honored-One! If there are also people able to hear this sutra, their faithful mind will be pure, giving rise to the Characteristic of Reality. You should know these people achieve a foremost, rare merit. World Honored-One! This Characteristic of Reality is without any characteristic. For this reason, the Tathāgata says it is called the Characteristic of Reality. World Honored-One! Now that I am able to hear a sutra such as this, I believe, understand, receive and retain it without much difficulty. If, in times to come, after five hundred years, there are sentient beings able to hear this sutra, believing, understanding, receiving and retaining it, then these people are the foremost rare. Why? These people are without the characteristics of self, individuality, sentience, or lifespan. Why? The characteristic of a self is not a characteristic. The characteristics of individuality, sentience, and lifespan are not characteristics. Why? Being free of all characteristics is called Buddha.”

佛告須菩提, “如是，如是!若復有人得聞是經，不驚，不怖，不畏，當知是人甚為希有. 何以故? 須菩提!如來說第 一波羅蜜，非第一波羅蜜，是名第一波 羅蜜. 須菩提! 忍辱波羅蜜，如來說非忍辱波羅蜜. 何以故? 須菩提! 如我昔為歌利王割截身體，我於爾時，無我 相，無人相，無眾生相，無壽者相. 何以故? 我於往昔節節支解時，若有我相，人相，眾生相，壽者相，應生瞋恨. 須菩提! 又念過去於五百世作忍辱仙人，於爾所世，無我相，無人相，無眾 生相，無壽者相. 是故須菩提! 菩薩應離一切相，發阿耨多羅三藐三菩提心‚ 不應住色生心，不應住聲，香，味‚ 觸，法生心，應生無所住心.若心有住，則為非住. 是故佛說, ‘菩薩心不應 住色布施.”

The Buddha told Subhūti, “So it is, so it is! If there are also people able to hear this sutra, and they are not alarmed, not afraid, and not awed, you should know these people are extremely rare. Why? Subhūti! The Tathāgata says the foremost pāramitā is not the foremost pāramitā, it is called the foremost pāramitā. Subhūti! The pāramitā of patience, the Tathāgata says, is not the pāramitā of patience. Why? Subhūti! It is like when the King of Kalinga mutilated my body. I was, at that time, without the characteristics of a self, individuality, sentience or lifespan. Why? While abiding thus, being dismembered joint by joint, if I had the characteristics of a self, individuality, sentience, or lifespan, I would have given rise to anger and hatred. Subhūti! I also recall going through five hundred lifetimes as an ascetic practicing patience. During those lifetimes, I was without the characteristics of a self, individuality, sentience or lifespan. For this reason, Subhūti! Bodhisattvas should be free from all characteristics and generate anuttarā-samyak-saṃbodhi citta. They should not abide in sights to give rise to this mind. They should not abide in sounds, scents, flavors, feelings or thoughts to give rise to this mind. They should produce a mind that does not abide in anything. If the mind possesses an abode, then there is not abiding. For this reason, the Buddha says, ‘The mind of the bodhisattva should not abide in forms when practicing giving.’”

“須菩提! 菩薩為利益一切眾生，應如是布施. 如來說, ‘一切諸相，即是非相.’ 又說, ‘一切眾生，則非眾生.’”

“Subhūti! Since bodhisattvas benefit all sentient beings, they should practice giving like this. The Tathāgata says, ‘All characteristics are not characteristics,’ and also says, ‘All sentient beings are not sentient beings.’”

“須菩提! 如來是真語者，實語者，如語 者，不誑語者，不異語者.”

“Subhūti! The Tathāgata speaks what is true, what is real and what is so, what is not deceptive and not altered.”

“須菩提! 如來所得法，此法無實無虛."

“Subhūti! The Dharma attained by the Tathāgata, this Dharma is neither real nor unreal."

須菩提! 若菩薩心住於法而行布施，如人入闇，則無所見;若菩薩心不住法而行布施，如人有目，日光明照，見種種色.”

"Subhūti! If the mind of a bodhisattva abides in phenomena (dharmas) when practicing giving, it is like someone entering the dark, without anything to see. If the mind of a bodhisattva does not rely on phenomena, and they practice giving, it is like someone with brightly illuminated eyes seeing all kinds of sights.”

“須菩提! 當來之世，若有善男子，善女人，能於此經受持讀誦，則為如來以佛 智慧，悉知是人，悉見是人，皆得成就 無量無邊功德.”

“Subhūti! In ages to come, if there are virtuous men and women able to retain and recite this sutra, then, by means of the Wisdom of the Buddha, the Tathāgata fully knows and fully sees these people all achieve immeasurable, illimitable merit.”

🍃 CHAPTER FIFTEEN

“須菩提!若有善男子，善女人，初日分 以恒河沙等身布施，中日分復以恒河沙 等身布施，後日分亦以恒河沙等身布施，如是無量百千萬億劫以身布施; 若復有人聞此經典，信心不逆，其福勝彼，何況書寫，受持，讀誦，為人解 說?”

“Subhūti! If virtuous men and women, at the beginning part of the day, with as many lives as there are grains of sand in the Ganges River, practice giving and, in the middle part of the day, with as many lives as grains of sand in the Ganges River, practice giving and, in the latter part of the day, with as many lives as grains of sand in the Ganges River, practice giving, like this, for immeasurable, hundreds of thousands of tens-of-thousands of millions of kalpas, with their lives, practicing giving; if, however, someone hears this sutra, their mind faithful, not disputing it, the merit will surpass that. How much more so for recording, receiving, and reciting it, and explaining it to others?”

“須菩提!以要言之，是經有不可思議‚ 不可稱量，無邊功德.如來為發大乘者說，為發最上乘者說.若有人能受持讀 誦，廣為人說，如來悉知是人，悉見是 人，皆得成就不可量，不可稱，無有 邊，不可思議功德，如是人等，則為荷擔如來阿耨多羅三藐三菩提. 何以故? 須菩提! 若樂小法者，著我見，人見‚ 眾生見，壽者見，則於此經，不能聽受讀誦，為人解說.”

“Subhūti! Essentially speaking, this sutra has inconceivable, immeasurable, illimitable merit. The Tathāgata has spoken it for those who have embarked on the Great Vehicle, for those who have embarked on the Supreme Vehicle. If there are people able to retain and recite it, and explain it widely to others, the Tathāgata fully knows these people, fully sees these people all achieving immeasurable, indescribable, illimitable, inconceivable merit. People like this will then bear the anuttarā-samyak-saṃbodhi of the Tathāgata. Why? Subhūti! If there are those who enjoy a lesser Dharma, they are attached to the view of a self, the view of an individual, the view of a sentient being, and the view of a lifespan, and they will be unable to hear and retain this sutra, or explain it to others.”

“須菩提! 在在處處，若有此經，一切世間天，人，阿修羅，所應供養; 當知此處則為是塔，皆應恭敬，作禮圍繞，以諸華香而散其處.”

“Subhūti! Wherever there is this sutra, heavenly beings, humans and asuras of all worldly realms will make offerings; you should know this place will then become a reliquary, and they will all reverentially make obeisance, circumambulating it, spreading all kinds of flowers and incense there.”

🍃 CHAPTER SIXTEEN

“復次，須菩提！善男子，善女人，受持讀誦此經，若為人輕賤，是人先世罪業, 應墮惡道，以今世人輕賤故，先世罪業則為消滅，當得阿耨多羅三藐三菩提.”

“Furthermore, Subhūti! Virtuous men and women who retain and recite this sutra, if they are disdained by others, whatever karmic offenses from their former lives that should have sent them on an evil path, due to this current disdain by others, their former lives’ karmic offenses will then be eradicated and they are certain to attain anuttarā-samyak-saṃbodhi.”

“須菩提！我念過去無量阿僧祇劫，於然燈佛前，得值八百四千萬億那由他諸佛, 悉皆供養承事，無空過者；若復有人, 於後末世，能受持讀誦此經，所得功德, 於 我所供養諸佛功德，百分不及一 , 千萬億分，乃至算數譬喻所不能及.”

“Subhūti! I recall in the past, immeasurable, asaṃkhya kalpas before Dīpaṃkara Buddha, I was able to meet eighty-four thousand million nayutas of buddhas, making offerings to them all, attending to them without neglect or fault; if, however, there are people in latter times of decline able to retain and recite this sutra, the merit I obtained from making offerings to all those buddhas is not even one hundredth of their merit, not even one thousandth, one ten-thousandth, one millionth, nor even is a calculation or comparison able to be reached.”

“須菩提！若善男子，善女人，於後末世, 有受持讀誦此經，所得功德，我若具說者，或有人聞，心則狂亂，狐疑不信, 須菩提！當知是經義不可思議，果報亦不可思議.”

“Subhūti! If virtuous men and women in latter times of decline retain and recite this sutra, the merit they will obtain, if I fully explained it, some people may hear and their minds would be confounded, suspicious, and untrusting. Subhūti! You should know, the meaning of this sutra is inconceivable, and its fruition is also inconceivable.”

🍃 CHAPTER SEVENTEEN

爾時，須菩提白佛言, “世尊！善男子, 善女人，發阿耨多羅三藐三菩提心，云 何應住？云何降伏其心?”

At that time, Subhūti addressed the Buddha saying, “World Honored-One! Virtuous men and women who develop the mind of anuttarā-samyak-saṃbodhi, how should they abide? How can they master the mind?”

佛告須菩提, “善男子，善女人，發阿耨多羅三藐三菩提者，當生如是心, ‘我應 滅度一切眾生．滅度一切眾生已，而無有一眾生實滅度者.’ 何以故？須菩提! 若菩薩有我相，人相，眾生相，壽者相, 則非菩薩．所以者何？須菩提！實無有 法發阿耨多羅三藐三菩提者.”

The Buddha told Subhūti, “Virtuous men and women who develop the mind of anuttarā-samyak-saṃbodhi should give rise to a mind like this, ‘I must liberate all sentient beings, yet, after liberating all sentient beings, there is not a single sentient being really liberated.’ Why? Subhūti! If bodhisattvas possess the characteristics of a self, an individual, a sentient being, or a lifespan, then they are not bodhisattvas. How so? Subhūti! In reality, there is no dharma that is the development of anuttarā-samyak-saṃbodhi.”

“須菩提！於意云何？如來於然燈佛所, 有法得阿耨多羅三藐三菩提不?”

“Subhūti, what do you think? While the Tathāgata was with Dīpaṃkara Buddha, some dharma was attained that was anuttarā-samyak-saṃbodhi, was there not?”

“不也，世尊！如我解佛所說義，佛於然燈佛所，無有法得阿耨多羅三藐三菩提.”

“There was not, World Honored-One! As I understand the meaning of what the Buddha said, while the Buddha was with Dīpaṃkara Buddha, there was no dharma attained that was anuttarā-samyak-saṃbodhi."

佛言, “如是，如是！須菩提！實無有法, 如來得阿耨多羅三藐三菩提．須菩提! 若有法如來得阿耨多羅三藐三菩提者, 然燈佛則不與我受記, ‘汝於來世，當得 作佛，號釋迦牟尼.’ 以實無有法得阿耨多羅三藐三菩提，是故然燈佛與我受記, 作是言, ’ 汝於來世，當得作佛，號釋迦牟尼.’ 何以故？如來者，即諸法如義.”

The Buddha said, “So it is, so it is! Subhūti! In reality, there is no dharma the Tathāgata attained that is anuttarā-samyak-saṃbodhi. Subhūti! If there was a dharma the Tathāgata attained that was anuttarā-samyak-saṃbodhi, then Dīpaṃkara Buddha would not have predicted of me, ‘In a future life you will attain buddhahood and be called Śakyamuni.’ Since, in reality, there is no dharma attained that is anuttarā-samyak-saṃbodhi, this is why Dīpaṃkara Buddha predicted of me saying, ‘In a future life you will attain Buddhahood and be called Śakyamuni.’ Why? ‘Tathāgata’ means the thusness of all dharmas.”

“若有人言, ‘如來得阿耨多羅三藐三菩提.’ 須菩提！實無有法，佛得阿耨多羅三藐三菩提．須菩提! 如來所得阿耨多羅三藐三菩提，於是中無實無虛.是故如來說, ‘一切法皆是佛法.’ 須菩提！所言一切法者，即非一切法，是故名一切法.”

“If there are people who say, ‘The Tathāgata attains anuttarā-samyak-saṃbodhi.’ Subhūti! In reality there is no dharma the Buddha attains that is anuttarā-samyak-saṃbodhi. Subhūti! The Tathāgata attains anuttarā-samyak-saṃbodhi in which there is neither reality nor falsehood. For this reason, the Tathāgata says, ‘All dharmas are Buddha Dharma.’ Subhūti! What are said to be all dharmas are not all dharmas. For this reason, they are called all dharmas.”

“須菩提！譬如人身長大.”

“Subhūti! Suppose someone had a very large body.”

須菩提言, “世尊！如來說人身長大，則為非大身，是名大身.”

Subhūti said, “World Honored-One! What the Tathāgata says is someone’s very large body is not a large body, it is called a large body.”

“須菩提！菩薩亦如是．若作是言, ‘我當滅度無量眾生.’ 則不名菩薩．何以故？須菩提！實無有法名為菩薩．是故佛說, ‘一切法無我，無人，無眾生，無壽者.’ 須菩提！若菩薩作是言, ‘我當莊嚴佛土.’ 是不名菩薩．何以故？如來說莊嚴佛 土者，即非莊嚴，是名莊嚴．須菩提! 若菩薩通達無我法者，如來說名真是菩 薩.”

“Subhūti! Bodhisattvas are also like this. If they make this statement, ‘I will liberate immeasurable sentient beings,’ then they are not called bodhisattvas. Why? Subhūti! In reality there is no dharma called a bodhisattva. For this reason, the Buddha says, ‘All dharmas are without a self, individuality, sentience, or lifespan.’ Subhūti! If bodhisattvas make this statement, ‘I will adorn Buddha lands,’ they are not called bodhisattvas. Why? The Tathāgata says the adornments of a Buddha land are not adornments, they are called adornments. Subhūti! If bodhisattvas penetrate the selflessness of all dharmas, the Tathāgata says this is called truly being a bodhisattva.”

🍃 CHAPTER EIGHTEEN

“須菩提！於意云何？如來有肉眼不?”

“Subhūti! What do you think? Does the Tathāgata have physical eyes, or not?”

“如是，世尊！如來有肉眼.”

“So it is, World Honored-One! The Tathāgata has physical eyes.”

“須菩提！於意云何？如來有天眼不?”

“Subhūti! What do you think? Does the Tathāgata have the Divine Eye, or not?”

“如是，世尊！如來有天眼.”

“So it is, World Honored-One! The Tathāgata has the Divine Eye.”

“須菩提！於意云何？如來有慧眼不?”

“Subhūti! What do you think? Does the Tathāgata have the Wisdom Eye, or not?”

“如是，世尊！如來有慧眼.”

“So it is, World Honored-One! The Tathāgata has the Wisdom Eye.”

“須菩提！於意云何？如來有法眼不?”

“Subhūti! What do you think? Does the Tathāgata have the Dharma eye, or not?”

“如是，世尊！如來有法眼.”

“So it is, World Honored-One! The Tathāgata has the Dharma Eye.”

“須菩提！於意云何？如來有佛眼不?”

“Subhūti! What do you think? Does the Tathāgata have the Buddha Eye, or not?”

“如是，世尊！如來有佛眼.”

“So it is, World Honored-One! The Tathāgata has the Buddha Eye.”

“ 須菩提！於意云何？恒河中所有沙‚ 佛說是沙不?”

“Subhūti! What do you think? As for all the sand in the Ganges River, has the Buddha spoken of this sand, or not?”

“如是，世尊！如來說是沙.”

“So it is, World-Honored One! The Tathāgata has spoken of this sand.”

“須菩提！於意云何？如一恒河中所有沙‚ 有如是等恒河，是諸恒河所有沙數佛世界，如是寧為多不?”

“Subhūti! What do you think? If there were as many Ganges Rivers as there are grains of sand in a single Ganges River, and as many buddha lands as the grains of sand in all those Ganges Rivers, would this be many, or not?”

“甚多，世尊!”

“Extremely many, World Honored-One!”

佛告須菩提, “爾所國土中，所有眾生‚ 若干種心，如來悉知，何以故？如來說諸心，皆為非心，是名為心，所以者何?

The Buddha told Subhūti, “The sentient beings within all those lands, of whatever type of mind, the Tathāgata fully knows them all. How so? The Tathāgata says all minds are not minds, they are called minds. Why?

須菩提！過去心不可得，現在心不可得，未來心不可得.”

Subhūti! The past mind cannot be obtained. A present mind cannot be obtained. The future mind cannot be obtained.”

🍃 CHAPTER NINETEEN

“須菩提！於意云何？若有人滿三千大千世界七寶以用布施‚ 是人以是因緣‚ 得福多不?”

“Subhūti! What do you think? If someone filled the three thousand great thousand worlds with the seven treasures and used it to practice giving, the merit this person would obtain as a consequence would be great, would it not?”

“如是‚ 世尊! 此人以是因緣‚ 得福甚多.”

“So it is, World Honored-One! The merit this person would obtain as a consequence would be great.”

“須菩提！若福德有實，如來不說得福德多；以福德無故，如來說得福德多.”

Subhūti! “If this merit was real, the Tathāgata would not have said the merit obtained is great; due to the nonexistence of merit, the Tathāgata says the merit obtained is great.”

🍃 CHAPTER TWENTY

“須菩提！於意云何？佛可以具足色身見不?”

“Subhūti! “What do you think? Can the Buddha be seen as having a perfectly formed body, or not?”

“不也，世尊！如來不應以具足色身見. 何以故？如來說具足色身，即非具足色身，是名具足色身.”

“No, World Honored-One! The Tathāgata should not be seen as having a perfectly formed body. Why? The Tathāgata says a perfectly formed body is not a perfectly formed body, it is called a perfectly formed body.”

“須菩提！於意云何？如來可以具足諸相見不?”

“Subhūti! What do you think? Can the Tathāgata be seen as having entirely perfect characteristics, or not?”

“不也，世尊！如來不應以具足諸相見. 何以故？如來說諸相具足，即非具足‚ 是名諸相具足.”

“No, World Honored-One! The Tathāgata should not be seen as having entirely perfect characteristics. Why? The perfection of all characteristics that the Tathāgata speaks of is not perfection, it is called the perfection of all characteristics.”

🍃 CHAPTER TWENTY-ONE

“須菩提！汝勿謂如來作是念, ‘我當有所說法.’ 莫作是念，何以故？若人言, ‘如 來有所說法.’ 即為謗，不能解我所說故."

“Subhūti! You should not claim the Tathāgata has this thought, ‘I must speak the Dharma.’ Do not have this thought. Why? If someone says the Tathāgata has spoken the Dharma, then they slander the Buddha, unable to understand what I have said.

"須菩提！說法者，無法可說，是名說法.”

Subhūti! In speaking the Dharma, there is nothing (no dharma) that can be said, this is called speaking the Dharma.”

爾時，慧命須菩提白佛言, “世尊！頗有眾生，於未來世，聞說是法，生信心 不?”

At that time, Subhūti the Wise addressed the Buddha saying, “World Honored-One! There are many sentient beings in their future lives who, hearing this Dharma spoken, will produce a faithful mind, are there not?”

佛言, “須菩提！彼非眾生，非不眾生. 何以故？須菩提！眾生，眾生者，如來 說非眾生，是名眾生.”

The Buddha said, “Subhūti! There are neither sentient beings nor non-sentient beings. Why? Subhūti! Sentient beings, the Tathāgata says, are not sentient beings, they are called sentient beings.”

🍃 CHAPTER TWENTY-TWO

須菩提白佛言, “世尊！佛得阿耨多羅三藐三菩提，為無所得耶?”

Subhūti addressed the Buddha saying, “World Honored-One! Does the Buddha attain anuttarā-samyak-saṃbodhi without attaining anything?”

“如是，如是！須菩提！我於阿耨多羅三藐三菩提乃至無有少法可得，是名阿耨 多羅三藐三菩提.”

“So it is, so it is! Subhūti! Regarding my anuttarā-samyak-saṃbodhi, there is not even the least dharma that can be attained, this is called anuttarā-samyak-saṃbodhi.”

🍃 CHAPTER TWENTY-THREE

“復次，須菩提！是法平等，無有高下‚ 是名阿耨多羅三藐三菩提；以無我，無 人，無眾生，無壽者，修一切善法，則得阿耨多羅三藐三菩提．須菩提！所言 善法者，如來說非善法，是名善法.”

“Furthermore, Subhūti! This Dharma is equanimous and without variance, so it is called anuttarā-samyak-saṃbodhi; being without self, individuality, sentience or lifespan in the cultivation of all virtuous Dharma, one attains anuttarā-samyak-saṃbodhi. Subhūti! What is said to be virtuous Dharma, the Tathāgata says, is not virtuous Dharma, it is called virtuous Dharma.”

🍃 CHAPTER TWENTY-FOUR

“須菩提！若三千大千世界中所有諸須彌山王，如是等七寶聚，有人持用布施; 若人以此般若波羅蜜經，乃至四句偈等‚ 受持讀誦，為他人說，於前福德百分不及一，百千萬億分，乃至算數譬喻所不能及.”

“Subhūti! If there were piles of the seven treasures equal to all the Sumeru mountain kings throughout the three thousand great thousand worlds, and someone used it all to practice giving; and if someone retains and recites this Prajñāpāramitā Sūtra, even just four lines, and tells it to others, the previous merit is not even one hundredth, one thousandth, one ten-thousandth, one millionth, nor even is a calculation or comparison of it able to be reached.”

🍃 CHAPTER TWENTY-FIVE

“須菩提！於意云何？汝等勿謂如來作是念, ‘我當度眾生.’須菩提！莫作是念. 何以故？實無有眾生如來度者，若有眾生如來度者，如來則有我，人，眾生, 壽者．須菩提！如來說, ‘有我者，則非有我，而凡夫之人以為有我.’ 須菩提! 凡夫者，如來說則非凡夫.”

“Subhūti! What do you think? You should not claim the Tathāgata has this thought, ‘I will liberate sentient beings.’ Subhūti! Do not have this thought. Why? In reality, there are no sentient beings the Tathāgata liberates. If there were sentient beings the Tathāgata liberates, the Tathāgata would then possess a self, individuality, sentience, and lifespan. Subhūti! The Tathāgata says, ‘The existent self is not an existent self, however ordinary people think there is an existent self.’ Subhūti! The ordinary, the Tathāgata says, is not ordinary.”

🍃 CHAPTER TWENTY-SIX

“須菩提！於意云何？可以三十二相觀如來不?”

“Subhūti! What do you think? Can the Tathāgata be observed by the thirty-two characteristics, or not?”

須菩提言, “如是，如是! 以三十二相觀如來.”

Subhūti said, “So it is, so it is! The Tathāgata is observed by the thirty-two characteristics.”

佛言, “須菩提！若以三十二相觀如來者‚ 轉輪聖王則是如來.”

The Buddha said, “Subhūti! If one observes the Tathāgata by the thirty-two characteristics, then a wheel-turning sage king is the Tathāgata.”

須菩提白佛言, “世尊！如我解佛所說義‚ 不應以三十二相觀如來.”

Subhūti addressed the Buddha saying, “World Honored-One! As I understand the meaning of what the Buddha has said, the Tathāgata should not be observed by the thirty-two characteristics.”

爾時，世尊而說偈言: 若以色見我‚ 以音聲求我‚ 是人行邪道‚ 不能見如來.

🍃 CHAPTER TWENTY-SEVEN

“須菩提！汝若作是念, ‘如來不以具足相故，得阿耨多羅三藐三菩提.’ 須菩提! 莫作是念．如來不以具足相故，得阿耨多羅三藐三菩提.

“Subhūti! If you have this thought, ‘It is not due to the perfection of characteristics that the Tathāgata attains anuttarā-samyak-saṃbodhi.’ Subhūti! Do not have this thought, 'It is not due to the perfection of characteristics that the Tathāgata attains anuttarā-samyak-saṃbodhi.'”

“須菩提！汝若作是念, ‘發阿耨多羅三藐三菩提者‚說諸法斷滅相.’ 莫作是念. 何以故？發阿耨多羅三藐三菩提心者‚ 於法不說斷滅相.”

“Subhūti! If you have this thought, ‘One who develops anuttarā-samyak-saṃbodhi says all dharmas have the characteristic of annihilation.’ Do not have this thought. Why? One who develops the mind of anuttarā-samyak-saṃbodhi does not say dharmas have the characteristic of annihilation.”

🍃 CHAPTER TWENTY-EIGHT

“須菩提！若菩薩以滿恒河沙等世界七寶布施；若復有人知一切法無我，得成於忍‚ 此菩薩勝前菩薩所得功德．須菩提！以諸菩薩不受福德故.”

“Subhūti! If a bodhisattva filled as many three thousand great thousand worlds as there are grains of sand in the Ganges River with the seven treasures and used it all to practice giving; and if, however, there is someone who knows all dharmas are selfless, achieving patience, this bodhisattva surpasses the merit obtained by the aforementioned bodhisattva. Subhūti! This is because all bodhisattvas do not receive merit.”

須菩提白佛言, “世尊！云何菩薩不受福德?”

Subhūti addressed the Buddha saying, “World Honored-One! Why do you say bodhisattvas do not receive merit?”

“須菩提！菩薩所作福德，不應貪著，是故說不受福德.”

“Subhūti! The merit made by bodhisattvas should not be desired. For this reason, it is said they do not receive merit.”

🍃 CHAPTER TWENTY-NINE

“須菩提！若有人言, ‘如來若來若去‚ 若坐若臥.’ 是人不解我所說義．何以故? 如來者，無所從來，亦無所去，故名如來.”

“Subhūti! If someone says, ‘The Tathāgata comes and goes, sits and lies down,’ this person does not understand the meaning of what I say. Why? That which arrives thus, having nowhere to come from and nowhere to go, and is therefore called the Thus Come One (Tathāgata).”

🍃 CHAPTER THIRTY

“須菩提！若善男子，善女人，以三千大千世界碎為微塵，於意云何？是微塵眾 寧為多不?”

“Subhūti! If a virtuous man or woman were to grind the three thousand great thousand worlds into minute particles, what do you think? This mass of minute particles would be large, would it not?”

“甚多，世尊！何以故？若是微塵眾實有者，佛則不說是微塵眾．所以者何? 佛說微塵眾，則非微塵，是名微塵眾. 世尊！如來所說三千大千世界，則非世 界，是名世界．何以故？若世界實有者, 則是一合相．如來說一合相，則非一合 相，是名一合相.”

“Extremely large, World Honored-One! Why? If this mass of minute particles really existed, then the Buddha would not have spoken of a mass of minute particles. By what reason? The Buddha says a mass of minute particles is not a mass of minute particles, it is called a mass of minute particles. World Honored One! The Tathāgata has said the three thousand great thousand worlds are not worlds, they are called worlds. Why? If the three thousand great thousand worlds really existed then they would have the characteristic of being unified entities. The Tathāgata says the characteristic of being a unified entity is not a unified entity, it is called a unified entity.”

“須菩提！一合相者，則是不可說, 但凡夫之人貪著其事.”

“Subhūti! A unified entity cannot be spoken of. Only ordinary people are attached to such matters.”

🍃 CHAPTER THIRTY-ONE

“須菩提！若人言, ‘佛說我見，人見, 眾生見，壽者見.’ 須菩提! 於意云何? 是人解我所說義不?”

“Subhūti! If someone says, ‘The Buddha speaks of a view of a self, individuality, sentience, and a lifespan.’

Subhūti! What do you think? Does this person understand the meaning of what I say, or not?”

“世尊！是人不解如來所說義. 何以故? 世尊說我見，人見，眾生見，壽者見‚ 即非我見 ，人見，眾生見，壽者見‚ 是名我見，人見，眾生見，壽者見.”

“World-Honored One! This person does not understand the meaning of what the Tathāgata has said. Why? The World-Honored One says the view of a self, an individual, a sentient being, or a lifespan are not views of a self, individuality, sentience, and a lifespan, they are called the views of a self, individuality, sentience, and a lifespan.”

“須菩提！發阿耨多羅三藐三菩提心者‚ 於一切法，應如是知，如是見，如是信 解，不生法相．須菩提！所言法相者‚ 如來說即非法相，是名法相.”

“Subhūti! Those who develop the mind of anuttarā-samyak-saṃbodhi, regarding all dharmas, they should know like this, see like this, be faithful like this, without giving rise to the characteristics of dharmas. Subhūti! What are said to be characteristics of dharmas, the Tathāgata says, are not characteristics of dharmas, they are called characteristics of dharmas.”

🍃 CHAPTER THIRTY-TWO

“須菩提！若有人以滿無量阿僧祇世界七寶持用布施，若有善男子，善女人‚ 發菩薩心者，持於此經，乃至四句偈等，受持讀誦，為人演說，其福勝彼. 云何為人演說？不取於相，如如不動. 何以故?”

“Subhūti! If someone fills immeasurable, asamkhyas of worlds with the seven treasures and uses it all to practice giving, and if there are virtuous men and women who develop the mind of a bodhisattva and take from this sutra, even just four lines of verse, retaining and reciting it, and expounding it for others, their merit surpasses that. How should it be expounded to others? By not grasping at characteristics, being immovable like Sucness. How so?”

一切有為法‚ 如夢幻泡影‚ 如露亦如電‚ 應作如是觀.

All conditioned dharmas, Like dreams and illusions, bubbles and shadows, Like dew and like lightening, Thus should they be perceived.

佛說是經已‚ 長老須菩提及諸比丘，比丘尼，優婆塞，優婆夷，一切世間天，人‚ 阿修羅，聞佛所說，皆大歡喜，信受奉行.

After the Buddha had spoken this sutra, the Venerable Subhūti, with all the bhikṣus, bhikṣunis, upāsakas, upāsikās, and the heavenly beings, humans and asuras of all worldly realms heard what the Buddha had said and were all greatly pleased, faithfully receiving and respectively practicing it.

金剛般若波羅蜜經

Vajra Prajñāpāramitā Sūtra