金刚般若波罗蜜经 (金刚经)
Vajra Prajna
Paramita Sutra (Diamond Sutra)
Figure 1Buddha in Deep Meditation Focus
金刚经启请
Request prior to commencement of Sutra
若有人受持金刚经者，先须诚心念净口业真言、净三业真言、安土地真言、普供养真言，再启请八金刚、四菩萨名号。
If a person wishes to
practice the Diamond Sutra, he or she must first sincerely recite the
“Mouth–cleansing incantation”, “Body, Speech and Thoughts -cleansing
incantation”, “Earth-pleasing incantation” and “Mass-offering incantation” followed
by the names of the Eight Vajra deities and Four Bodhisattvas.
净口业真言
Mouth–cleansing incantation
唵， 修利修利，摩诃修利，修修利，萨婆诃
Om Suri Suri Mahasuri Susuri
Sahvaha.
净三业真言
Body, Speech and Thoughts - cleansing incantation
唵，萨瓦婆瓦秫驮，萨瓦达摩，萨瓦婆瓦秫度憾
Om Satwabowasutta Satwadharma
Satwabowa Shudram
安土地真言
Earth-pleasing incantation
南譕三满多、母驮喃、唵、度噜度噜、地尾萨婆诃
NamoSamandra, Mudhram, Om,
Duru Duru, DiwiSahvaha.
普供养真言
Mass offering incantation
唵腋腋囔、萨婆瓦、筏日倷哄
Om Yehyehnan Satvawa Vajrana
Om
奉请八金刚四菩萨
Figure
2 Picture of a Vajrasattva
奉请青除灾金刚
Inviting Vajra of Removing
all Calamities
奉请辟毒金刚
Inviting Vajra of Removing
all Poisons
奉请黄随求金刚
Inviting Vajra of all Wish
Fulfillment
奉请白净水金刚
Inviting Vajra of Removing
all Troubles
奉请赤声火金刚
Inviting Vajra of Penetrating
Brightness
奉请定持灾金刚
Inviting Vajra of Dispelling
all Difficulties
奉请紫贤金刚
Inviting Vajra of Heart
Opening Enlightenment
奉请大神金刚
Inviting Vajra of all
Pervading Wisdom
奉请金刚眷菩萨
Inviting the Vajra-Retinues
Bodhisattva
奉请金刚索菩萨
Inviting the Vajra of Compassion
Guiding Bodhisattva
奉请金刚爱菩萨
Inviting the Vajra of Loving
Kindness Bodhisattva
奉请金刚语菩萨
Inviting the Vajra-Voice
Bodhisattva
发愿文
Recitation of Vow
稽首三界尊、皈依十方佛
Paying homage to the World
Honored One, I seek refuge with the Buddhas of all ten directions
我今发宏愿、持此金刚经
I hereby vow to uphold and
diligently practice the Diamond Sutra
上报四重恩、
May the merits of my practice
repay the four kindnesses bestowed to me by my Teachers, my Nation, my Parents
and all other Sentient beings
下济三涂苦
May the merits of my practice
eliminate the suffering of the three lower realms of; Hell, Hungry Ghost and
Animal realms
若有见闻者、悉发菩提心
May the heart of Bodhi arise
to anyone who listens or come across this sutra
尽此一报身、同生极乐国
And when this life of ours
has reached the end, may we all be reborn again in the Blissful Buddha Land
开经偈
Sutra Opening Verse
无上甚深微妙法、百千万劫难遭遇
The Dharma infinitely profound and subtle is rarely
encountered even in a million kalpas.
我今见闻得受持、愿解如来真实意
Now that we are able to hear and uphold the dharma, may
we fully realize the true meaning of the Buddha
南无祇园会上佛菩萨 (3x)
(3x)
金刚般若波罗蜜经
Vajra Prajna
Paramita Sutra
1。法會因由分 第一
如是我聞，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，著衣持缽，入舍衛大城乞食。
於其城中，次第乞已，還至本處，飯食訖，收衣缽，洗足已，敷座而坐。
Thus I have heard, at a time
when the Buddha was staying in the country of Sravasti[v],
in the Garden of Jetavana, together
with a gathering of one thousand two hundred and fifty great Bhiksus[vi].
At that
time, at mealtime, the World Honored One put on his robe, took up his bowl, and
entered the great city of Sravasti to beg for food
After he had
finished his sequential begging within the city, he returned, ate the food, put
away his robe and bowl, washed his feet, arranged his seat, and sat down.
Figure
3 Buddha Taking Alms
2。善現啟請分 第二
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，云何應住，云何降伏其心？”
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”。
“唯然世尊，願樂欲聞！”
At that time the elder Subhuti [vii]arose from his seat in the assembly, uncovered his right shoulder (as a form of respect), placed his right knee on the ground, put his palms together with respect and said to the Buddha,
"How rare, World Honored One, is the Tathagata [viii]who remembers and protects all Bodhisattvas and caused them to be well-endowed.
"World Honored One, if a good man or good woman resolves his/her heart on Anuttarasamyaksambodhi[ix], how should he dwell, how should he subdue his heart?"
The Buddha said, "Good indeed, good indeed, Subhuti. It is as you say. The Tathagata remembers and protects all Bodhisattvas and causes them to be well-endowed. Now listen attentively; I shall tell you, a good man, or good woman, who resolves his/her heart on Anuttarasamyaksambodhi should thus dwell and subdue his heart as per following expound."
"Yes, certainly, World Honored One. I would be delighted to listen!"
3。大乘正宗分 第三
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 Subhuti, "All
Bodhisattvas, Mahasattvas[x],
should thus subdue their hearts with the vow, "I must cause all living
beings -- those born from eggs, born from wombs, born from moisture, born by
transformation; those seen, those unseen, those with thought, those without
thought, those not totally with thought, and those not totally without thought
-- to enter Nirvana without residue and be taken across to extinction.
Yet of the
immeasurable, boundless numbers of living beings thus taken across to
extinction, there is actually no living being taken across to extinction. Why
is that so?
Subhuti, if
a Bodhisattva has a form of self, a form of others, a form of living beings, or
a form of a life, he is not a Bodhisattva."
4。妙行無住分 第四
“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？”
“若菩薩不住相布施，其福德不可思量。”
“須菩提，於意云何？ 東方虛空可思量不？”
“不也，世尊。”
“須菩提，南西北方，四維上下虛空，可思量不？”
“不也，世尊。”
“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。”
Subhuti, a Bodhisattva should give thus: He should not dwell in forms. Why is this so? “
“If a Bodhisattva does not dwell in forms when he gives, his blessing and virtues are immeasurable.”
"Subhuti, what do you think, is space in the east measurable?"
"No, World Honored One."
"Subhuti, is space in the south, west, north, or in the intermediate directions, or above, or below, measurable?"
"No, World Honored One."
"Subhuti, the blessings and virtue of a Bodhisattva who does not dwell in forms when he gives are just as immeasurable.”
“Subhuti, a Bodhisattva should only dwell in what is taught thus."
Figure
4 Buddha Giving Discourse
5。如理實見分 第五
“須菩提，於意云何？可以身相見如來不？”
“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。”
“佛告須菩提？凡所有相，皆是虛妄。若見諸相非相，即見如來。”
"No, World Honored One, the Tathagata cannot be seen by his physical forms. And why?
It is because the physical forms are spoken of by the Tathagata as no physical forms."
The Buddha said to Subhuti, "All with forms is empty and false. If you can see all forms as no forms (seeing beyond the form) then you see the Tathagata."
6。正信希有分 第六
須菩提白佛言，“世尊，頗有眾生，得聞如是言說章句，生實信不？”
須菩提白佛言，“世尊，頗有眾生，得聞如是言說章句，生實信不？”
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, 無法相, 亦無非法相.”
“何以故? 是諸眾生, 若心取相, 即為著我人眾生壽者. 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.”
“何以故? 是諸眾生, 若心取相, 即為著我人眾生壽者. 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.”
The Buddha told Subhuti, "Do not speak in such a way! After the Tathagata's extinction, in the last five hundred years, there will be those who hold the precepts and cultivate blessings who will believe such phrases and accept them as true.”
"You should know that such people will have planted good roots with not just one Buddha, two Buddhas, three, four or five Buddhas, but will have planted good roots with measureless millions of Buddhas. “
“All who hear such phrases and produce even one thought of pure faith are completely known and completely seen by the Tathagata. Such living beings thus obtain measureless blessings and virtue. Why is this so?”
“Those living beings have no further form of self, of others, of living beings, or of a life; no form of dharmas and no form of no dharmas.”
“If living beings' hearts grasp at forms, then that is attachment to self, to others, to living beings, and to a life. For that reason you should not grasp at dharmas, nor should you grasp at no dharmas. Regarding that principle, the Tathagata often says, 'All you Bhiksus should know that the dharmas which I speak is like a raft used to cross a river, which the raft has to be relinquished once one has crossed the river. Even dharmas should be relinquished, how much more in the case of no dharmas?"
7。無得無說分 第七
“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?”
須菩提: “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.”
Subhuti said, "As I understand what the Buddha has said, there is no concrete dharma called Anuttarasamyaksambodhi, and there is no concrete dharma which the Tathagata has spoken. And why?”
“The dharmas spoken by the Tathagata cannot be grasped and cannot be spoken. They are neither dharmas nor no dharmas. Why is this so?”
“All the worthy sages distinguished themselves via the unconditioned dharmas.” (i.e. dharmas which are subjected to their individual enlightenment, not due from a single common dharma.)
8。依法出生分 第八
“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?”
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.”
“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, 是名佛法.”
Subhuti said, "Very much indeed, World Honored One.”
“Why is this so?”
“Such blessings and virtue are not of the nature of blessings and virtues. Therefore the Tathagata speaks of many blessings and virtues."
"If, on the other hand, a person were to receive and hold from this Sutra, even as speaking to others with as few as four lines of verse, his blessings would surpass that above.”
“Why is this so?”
“ Subhuti, all Buddhas and all Buddhas dharma of Anuttarasamyaksambodhi come forth (originate) from this Sutra.”
“Subhuti, the Buddha-dharmas spoken are no Buddha-dharmas."
9。一相無相分 第九
“須菩提, 於意云何, 須陀洹能作是念,
我得須陀洹果不?”
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.”
“須菩提, 於意云何, 斯陀含能作是念, 我得斯陀含果不?”
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.”
“須菩提, 於意云何, 阿那含能作是念,
我得阿那含果不?”
須菩提言: “不也, 世尊.”
“何以故?”
“阿那含名為不來, 而實無不來 , 是故名阿那含.”
“須菩提, 於意云何, 阿羅漢能作是念, 我得阿羅漢道不?”
“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.”
“世尊, 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.”
Subhuti said, "No, World Honored One.”
“And why?”
“ A Srotaapanna means one who has entered the flow, and yet he has not entered anything. He has not entered forms, sounds, smells, tastes, tangible, objects, or dharmas. For that reason he is called a Srotaapanna."
"Subhuti, what do you think? Can a Sakrdagamin [xii] have the thought, 'I have obtained the fruit of Sakrdagamin.'?"
Subhuti said, "No, World Honored One.”
“And why?”
“A Sakradagamin means one who returns once more, but he actually does not have a returning. For that reason, he is called a Sakradagamin."
"Subhuti, what do you think? Can an Anagamin [xiii] have the thought, 'I have obtained the fruit of Anagamin'?"
Subhuti said, "No, World Honored One. And why? Anagamin means one who does not return, but he actually does not have no returning. For that reason, he is called Anagamin."
"Subhuti, what do you think? Can an Arhat [xiv] have the thought, ' I have obtained Arhatship.'?"
Subhuti said, "No World Honored One.”
“And why?”
“ Actually there is no dharma called an Arhat. World Honored One, if an Arhat had the thought, I have attained Arhatship that would be attachment to self, to others, to living beings, and to a life.”
“World Honored One, the Buddha says that in my attainment of the No Strife Samadhi I am the foremost among men, that I am the foremost Arhat free from desire.”
“World Honored One, I do not have the thought, 'I am an Arhat free from desire.’ ”
“ If I had the thought 'I have attained Arhatship', then the World Honored One could not say, 'Subhuti is the foremost of those who delight in practicing Arana[xv]. Since Subhuti actually has no practice, he is called 'Subhuti, who delights in practicing Arana.' ”
10。莊嚴淨土分 第十
佛告須菩提:
“ 於意云何? 如來昔在然燈佛所, 於法有所得不?”
“不也,世尊.
如來在然燈佛所, 於法實無所得.”
“ 須菩提, 於意云何, 菩薩莊嚴佛土不?”
“不也, 世尊.
何以 故?”
“莊嚴佛土者, 即非莊嚴, 是名莊嚴.”
“ 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.”
“須菩提, 譬如有人, 身如須彌山王,
於意云何, 是身為大不?”
“須菩提言, 甚大,
世尊 . 何以故?”
“佛說非身, 是名大 身.”
"No, World Honored One, there was actually no dharma which the Tathagata obtained while with Burning-Lamp Buddha."
"Subhuti, what do you think, does a Bodhisattva adorn Buddha-lands?"
"No, World Honored One. Why is this so?”
“The adornment of Buddha-lands is no adornment, therefore it is termed as adornment."
"Therefore, Subhuti, the Bodhisattva, Mahasattva, should thus produce a pure heart. He should produce that heart without dwelling in forms. He should produce that heart without dwelling in sounds, smells, tastes, tangible objects, or dharmas. He should produce that heart without dwelling anywhere.”
"Subhuti, suppose a person had a body like Sumeru [xvi](the King of Mountains). What do you think, would that body be gigantic?"
Subhuti said, "Gigantic indeed, World Honored One. Why is this so?”
“It is said by the Buddha to be not a body. Therefore it is termed as a gigantic body."
Figure
5 Buddha Giving Discourse
11。無為福勝分 第十一
“須菩提, 如恆河中所有沙數, 如是沙等恆河. 於意云何, 是諸恆河沙, 寧為多不?”
“須菩提言, 甚多, 世尊.”
“但諸恆河, 尚多無數, 何況其沙.”
“須菩提, 我今實言告汝, 若有善男子善女人, 以七寶滿爾所恆河沙數三千大千世界, 以用布施, 得福多不?”
須菩提言: “ 甚多, 世尊.”
“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.”
Subhuti said, "Many indeed, World Honored One.”
“The Ganges Rivers alone would be incalculable, how much more so, for the grains of sand in them."
"Subhuti, I will now tell you the truth. If a good man, or good woman, used the seven precious gems to fill three thousand great thousand world systems equal in number to the grains of sand in all those Ganges Rivers, and gave them as a gift, would he obtain many blessings?"
Subhuti said, " Many indeed, World Honored One."
The Buddha told Subhuti, "If a good man, or good woman were to receive and hold from this Sutra even so few as four lines of verse and speak them for others, his blessings and virtue would surpass the former's blessings and virtue."
12。尊重正教分 第十二
“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, 即為有佛, 若尊重弟子.”
"Moreover,
Subhuti, you should know that all the Gods, men, and Asuras of the world should
make offerings to any place at which even so few as four lines of verse from
this Sutra are spoken and so forth, just as they would to a Buddha's shrine or
temple; how much the more so to any place where people can completely receive,
hold, read and recite the Sutra.”
“Subhuti,
you should know that such people accomplish the foremost and most rare of
dharmas. In any place where this Sutra text is found, may it symbolize the
presence of the Buddha and should be shown reverence akin to that given by the
disciple."
13。如法受持分 第十三
爾時須菩提白佛言:
“世尊, 當何名此經? 我等 云何奉持?”
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, 佛說般若波羅蜜, 即非般若波羅蜜,
是名般若波羅蜜.”
“須菩提, 於意云何, 如來有所說法不?”
須菩提白佛言:
“ 世尊,如來無所說.”
“須菩提, 於意云何, 三千大千世界,
所有微塵, 是為多不?”
須菩提言: “甚多,世尊•”
“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.”
“ 須菩提, 於意云何, 可以三十二相見如來不?”
“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.”
“須菩提, 若有善男子善女人, 以恆河沙等身命布施. 若復有人, 於此經中, 乃至受持四句偈等, 為他人說,其福甚多.”
The Buddha told Subhuti, "The name of the Sutra is Vajra Prajna Paramita. You should respect and hold it by that name. Why is that so?”
“ Subhuti, Prajna Paramita is spoken of by the Buddha as no Prajna Paramita, therefore it is called Prajna Paramita.”
"Subhuti, what do you think? Is there any dharma spoken by the Tathagata?"
Subhuti said to the Buddha. "World Honored One, nothing has been spoken by the Tathagata."
"Subhuti, what do you think? Are all the motes of dust in three thousand great thousand world systems many?"
Subhuti said, "Many indeed, World Honored One."
"Subhuti, the motes of dust as spoken of, by the Tathagata are not actually motes of dust, they are just termed as motes of dust. The world systems are spoken of, by the Tathagata are not actually world systems, they are just termed as world systems.”
"Subhuti, what do you think, can the Tathagata be seen by means of the thirty-two forms?"
"No, World Honored One, one cannot see the Tathagata by means of the thirty-two forms.”
“Why is this so?”
“The thirty-two forms as spoken of, by the Tathagata are not actually thirty-two forms, they are just termed as thirty two forms."
"Subhuti, a good man, or good woman, might give up his life as many times as there are grains of sand in the Ganges River; but if a person were to receive and hold even so few as four lines of verse of the Sutra and explain them for others, his blessing would be greater.”
14.離相寂滅分 第十四
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, 即生實相, 當知是人, 成就第一希有功德.”
“世尊, 是實相者, 即是非相, 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, 是人即為第一希有.”
“何以故?”
“此人無我相, 無人相, 無眾生相, 無壽者相, 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, 即名諸佛.”
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, 即非第一波羅蜜. 是名第一波羅蜜.”
“須菩提, 忍辱波羅蜜, 如來說非忍辱波羅蜜,
是名忍辱波羅蜜. “
“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, 即為非住. 是故佛說菩薩心, 不應住色布施.”
“須菩提, 菩薩為利益一切眾生故, 應如是布施. 如來說一切諸 相,
即是非相, 又說一切眾生, 即非眾生.”
“須菩提, 如來是真語者, 實語者, 如語者, 不誑語者, 不異語者.”
“須菩提, 如來所得法, 此法無實無虛.”
“須菩提, 若菩薩心住於法, 而行布施, 如人入闇, 即無所見. 若菩薩心不住法而行布施, 如人有目, 日光明照, 見種種色.”
“須菩提, 當來之世, 若有善男子善女人,
能於此經受持讀誦, 即為如來以佛智慧, 悉知是人, 悉見是人, 皆得成就無量無邊功德.”
Then Subhuti, upon hearing
the Sutra spoken, and deeply understanding its meaning, wept and said to the
Buddha, “How rare, World Honored One, is this Sutra so profoundly spoken by the
Buddha. From the time I obtained the wisdom eye until the present I have never
before heard such a Sutra.”
World Honored One, if someone
hears the Sutra with a pure heart of faith then he produces real form. That
person should be known to have accomplished the foremost and most rare merit
and virtue."
"World Honored One, now as I hear this Sutra I believe, understand, receive, and hold it without difficulty. If in the future, in the last five hundred years, there are living beings who when they hear this Sutra believe, understand, receive, and hold it, such people will be foremost and most rare.”
“Why is this so?”
“ Such people will have no form of self, no form of others, no form of living beings, and no form of a life. And why?”
“The form of self is no form. The form of others, the form of living beings, and the form of a life are no forms.”
“Why is this so?”
“Those who have relinquished all forms are called Buddhas."
The Buddha told Subhuti, "So it is, so it is. If someone hears this Sutra and is not frightened, or alarmed, or terrified, you should know that person is most rare.”
“Why is this so?”
“ Subhuti, the foremost Paramita [xvii] is spoken of by the Tathagata as no foremost Paramita, therefore it is called the foremost Paramita.
"Subhuti, the Paramita of patience is spoken of by the Tathagata as no paramita of patience. Therefore is it called the Paramita of patience.”
“Why is this so?”
“ Subhuti, it is as in the past when the King of Kalinga dismembered my body. At that time I had no form of self, no form of others, no form of living beings, and no form of a life.”
"Why is this so?”
“ When I was cut limb from limb, if I had had a form of self, a form of others, a form of living beings, or a form of life, I would have been outraged and vengeful.”
"Subhuti, further I recall that in the past, for five hundred lives, I was the Immortal practicing patience and humility. During all those lives I had no form of self, no form of others, no form of living beings, and no form of a life. For that reason, Subhuti, a Bodhisattva should, relinquishing all forms, produce the heart of Anuttarasamyaksambodhi. He should produce that heart without dwelling in forms. He should produce that heart without dwelling in sounds, smells, tastes, tangible objects, or dharmas. He should produce that heart which does not dwell anywhere. Any dwelling of the heart is no dwelling. Therefore the Buddha says, 'The heart of a Bodhisattva should not dwell in forms when he gives.'
"Subhuti, a Bodhisattva, to benefit all beings, should give thus. All forms are spoken of by the Tathagata as no forms, and all living beings are spoken of as no living beings.”
“Subhuti, the Tathagata is one who speaks the truth, who speaks the actual, who speaks what is so, who does not speak what is false, who does not speak what is not so.”
"Subhuti, the dharma obtained by the Tathagata is neither true nor false.”
"Subhuti, a Bodhisattva whose heart dwells in dharmas when he gives is like a man who enters darkness, who cannot see a thing. A Bodhisattva whose heart does not dwell in dharmas when he gives is like a man with eyes in the bright sunlight who can see all kinds of forms.”
"Subhuti, in the future, if a good man, or good woman, can receive, hold, read, and recite this Sutra, then the Tathagata by means of all Buddha-wisdom, will completely know and see that person. That person accomplishes measureless and boundless merit and virtue."
Figure
6 Buddha Giving Discourse
15.持經功德分 第十五
“須菩提, 若有善男子善女人, 初日分, 以恆河沙等身布施,
中日分, 復以恆河沙等身布施, 後日分, 亦以恆河沙等身布施, 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.”
“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, 即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. 即於此經不能聽受讀誦,
為人解說.”
“ 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, 即為是塔, 皆應恭敬, 作禮圍繞. 以諸華香, 而散其處.”
"Subhuti, a good man, or good woman,
might in the morning give up as many bodies as there are grains of sand in the
Ganges River, and again at noon might give up as many bodies as there are
grains of sand in the Ganges River, and again in the evening might give up as
many bodies as there are grains of sand in the Ganges River, giving up bodies
in that way throughout measureless millions of kalpas. But if someone else were
to hear this Sutra and believe it with no reservations, his blessing would
surpass the former one's. How much more so if people can write out, receive,
hold, read, recite, and explain it for others.” “Subhuti, the merit and virtue of this Sutra are inexpressible, inconceivable, boundless, and beyond all praise.”
“It is spoken by the Tathagata for those who have set out on the Great Vehicle[xviii], those who have set out on the Supreme Vehicle (refer to Great Vehicle). If people can receive, hold, read, recite, and speak it for others, they are completely known by the Tathagata; they are completely seen by the Tathagata. Such people accomplish immeasurable, inexpressible, boundless, inconceivable merit and virtue and thus sustain the Tathagata's Anuttarasamyaksambodhi.”
"Why is this so?”
“ Subhuti, one who delights in lesser dharmas is attached to a view of self, a view of others, a view of living beings, and a view of a life. He cannot hear, receive, hold, read, or recite the Sutra or explain it for others.”
"Subhuti, the gods, the men, and the Asuras of the world should make offerings at any place where this Sutra is found. You should k know such a place is a stupa where everyone should respectfully bow, circumambulate, and scatter incense and flowers as a form of respect"
16.能淨業障分 第十六
“復次須菩提, 若善男子善女人, 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. 即為消滅. 當得阿耨多羅三藐三菩提.
“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.”
“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, 心即狂亂, 狐疑不信.”
“須菩提, 當知是經義不可思議, 果報亦不可思議.”
"Subhuti, I recall that in the past for limitless Asamkhyeya [xix] Kalpas [xx]prior to Burning-Lamp Buddha, I encountered eighty-four thousands of millions of billions of Nayutas [xxi]of Buddhas, and made offerings to them all, and served them all without exception. However, if there is a person in the final period who can receive, hold, read, and recite this Sutra, the merit and virtue he obtains is a hundred times more, a thousand times more, a million, billion times more, to the point of being so great it exceeds all calculation and comparison than the merit and virtue I gained from making offerings to all those Buddhas.”
"Subhuti, if I were to explain thoroughly the merit and virtue of a good man, or good woman, who in the final period receives, upholds, reads, and recites the Sutra, those who hear my explanation might go insane, and will be in disbelief.”
“Subhuti, you should know that this Sutra's meaning is inconceivable, and that its resulting retribution also is inconceivable.”
17.究竟無我分 第十七
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?”
佛告須菩提,
“善男子善女人, 發阿耨多羅三藐三菩提心者, 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, 即非菩薩. 所以者何, 須菩提, 實無 有法, 發阿耨多羅三藐三菩提心者.”
“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?”
“ 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.”
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, 然燈佛即不與我授記.
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. 是故然燈佛與我授記, 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. 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.”
“須菩提, 譬如人身長大.”
須菩提言, “世尊. 如來說人身長大, 即為非大身, 是名大身.”
“須菩提, 菩薩亦如是. 若作是言, “我當滅度無量眾生, 即不名菩薩.” 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.”
“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.”
The Buddha told Subhuti, "A good man, or good woman, who has resolved his heart on Anuttarasamyaksambodhi should think thus: “I should take all living beings across to enlightenment. Yet when all living beings have been taken across to enlightenment, there actually is not a single living being who has been taken across to enlightenment.” Why is this so? Subhuti, if a Bodhisattva has a form of self, a form of others, a form of living beings, or a form of a life, then he is not a Bodhisattva. Why is that so? Subhuti, actually there is no dharma of resolving the heart on Anuttarasamyaksambodhi.”
"Subhuti, what do you think? While the Tathagata was with Burning Lamp Buddha, was there any dharma of Anuttarasamyaksambodhi attained?"
"No, World Honored One. As I understand what the Buddha has said, while the Buddha was with Burning-Lamp Buddha there was no Anuttarasamyaksambodhi attained."
The Buddha said, "So it is, so it is, Subhuti. There actually was no dharma of Anuttarasamyaksambodhi which the Tathagata attained.”
“Subhuti, if there had been a dharma of Anuttarasamyaksambodhi which the Tathagata attained, then Burning Lamp Buddha would not have given me the prediction, “You will in the future attain Buddhahood and be named Shakyamuni.” Since there actually was no dharma of Anuttarasamyaksambodhi attained, Burning Lamp Buddha gave me the prediction saying these words, “You will in the future attain Buddhahood and be named Shakyamuni."
“Why is this so?”
" 'Tathagata' means thusness of all dharmas. If someone were to say the Tathagata attains Anuttarasamyaksambodhi, Subhuti, actually there is no dharma of Anuttarasamyaksambodhi which the Buddha attain.”
“Subhuti, the Anuttarasamyaksambodhi which the Tathagata attains, in that, there is neither true nor false. For that reason the Tathagata speaks of all dharmas as Buddhadharmas. Subhuti, all dharmas are spoken of as no dharmas. Therefore they are called dharmas."
"Subhuti, it is like a person's big body."
Subhuti said, "World Honored One, the person's big body is spoken of by the Tathagata as no big body, it is termed as a big body."
"Subhuti, a Bodhisattva is also thus. If he were to say, 'I should take measureless living beings across to enlightenment” , then he would not be called a Bodhisattva. Why is this so?”
“ Subhuti, there actually is no dharma called a Bodhisattva. For that reason, the Buddha spoke of all dharmas as devoid of self, devoid of others, devoid of living beings, and devoid of a life.”
"Subhuti, if a Bodhisattva were to say, 'I shall adorn Buddhalands,' He would not be called a Bodhisattva. Why is this so?”
“The adornment of Buddhalands is spoken of by the Tathagata as no adornment. It is only termed as adornment.”
“ Subhuti, if a Bodhisattva comprehends that all dharmas are devoid of self, the Tathagata calls him a true Bodhisattva.”
Figure
7 Buddha Giving Discourse
18.一體同觀分 第十八
“須菩提, 於意云何, 如來有肉眼不?”
“如是,世尊.如來有肉眼.”
“須菩提, 於意云何, 如來有天眼不?”
“如是,世尊.
如來有天眼.”
“須菩提, 於意云何, 如來有慧眼不?”
“如 是, 世尊.
如來有慧眼.”
“須菩提, 於意云何, 如來有法眼不?”
“如是, 世尊,
如來有法眼.”
“須菩提, 於意云何, 如來有佛眼不?”
“如是, 世尊.
如來有佛眼.”
“須菩提, 於 意云何, 恆河中所有沙,
佛說是沙不?”
“如是, 世尊.
如來說是沙.”
“須菩提, 於意云何, 如一恆河中所有沙,
有如是沙等恆河. 是諸恆河所有沙數佛世界, 如是寧為多 不?”
“甚多,世尊.”
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.須菩提, 過去心不可得, 現在心不可得, 未來心不可得.”
"Yes indeed, World Honored One. The Tathagata has the flesh-eye."
"Subhuti, what do you think? Does the Tathagata have the heavenly-eye?"
" Yes indeed, World Honored One. The Tathagata has the heavenly-eye."
"Subhuti, what do you think? Does the Tathagata have the wisdom-eye?"
" Yes indeed, World Honored One. The Tathagata has the wisdom-eye."
"Subhuti, what do you think? Does the Tathagata have the dharma-eye?"
" Yes indeed, World Honored One. The Tathagata has the "the dharma-eye."
"Subhuti, what do you think? Does the Tathagata have the Buddha-eye?"
" Yes indeed, World Honored One. The Tathagata has the Buddha -eye."
"Subhuti, what do you think? Like the sand grains in the Ganges River, does the Tathagata term it as sand grains?"
"Yes indeed, World Honored One. The Tathagata has termed it as sand grains."
"Subhuti, what do you think? If all the grains of sand in one Ganges River became an equal number of Ganges Rivers, and all the grains of sand in all those Ganges Rivers became that many Buddhalands. Would they be many?"
"Many indeed, World Honored One."
The Buddha told Subhuti, "All the various thoughts which occur to all the living beings in all those Buddhalands are completely known by the Tathagata. Why is this so? All thoughts are spoken of by the Tathagata are no thoughts, they are only termed as ‘thoughts’. Subhuti, one cannot relive ‘Past thoughts’ since they are the past, neither can we relive ‘Present thoughts’ since it has already happened, and ‘Future thoughts’ cannot be relive since it has not yet occur."
19.法界通化分 第十九
“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?”
“如是,世尊.
此人以是因緣, 得福甚多.”
“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.”
"Yes indeed, World Honored One. That person would for that reason obtain many blessings."
"Subhuti, if blessings and virtue were real, the Tathagata would not have spoken of obtaining many blessings. It is because blessings and virtue do not exist, the Tathagata has only termed it as ‘obtaining many blessings’."
20.離色離相分 第二十
“須菩提, 於意云何, 佛可以具足色身見不?”
“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.”
“ 須菩提, 於意云何, 如來可以具足諸相見不?”
“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 Tathagata should not be seen in the perfection of his physical form. Why is this so?”
“The perfection of physical form is spoken of by the Tathagata as no perfection of physical form, it is only termed as the ‘Perfection of physical form’."
"Subhuti, what do you think? Should the Tathagata be seen in the perfection of all forms?"
"No, World Honored One. The Tathagata should not be seen in the perfection of all forms. Why is this so?”
“ The perfection of all forms is spoken of by the Tathagata as no perfection of all forms. it is only termed as the ‘Perfection of all forms’."
21.非說所說分 第二十一
“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, 即為謗佛, 不能解我所說故.”
“須菩提, 說法者, 無法可說, 是名說法.”
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?”
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.”
"Subhuti,
do not say the Tathagata has the thought, “I have spoken dharma”, Do not think that way. Why is this so?”
“If
someone says the Tathagata has spoken dharma, he has slandered the Buddha; due
to his inability to understand what I say.”
“Subhuti,
in the dharma spoken, there is no dharma which can be spoken, it is only termed
as the ‘dharma spoken’."
The Buddha said, "Subhuti, they are neither living beings nor no living beings. Why is this so?”
“Subhuti, living beings, those living beings, are spoken of by the Tathagata as no living beings, they are only termed as living beings."
Figure
8 Buddha in Meditation Focus
22.無法可得分 第二十二
須菩提白佛言,
“世尊, 佛得阿耨多羅三藐三菩提, 為無所得耶?”
佛言, “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.”
The Buddha said, "So it is, so it is, Subhuti. As to Anuttarasamyaksambodhi, there is not even the slightest Anuttarasamyaksambodhi dharma which I could attain, therefore it is called Anuttarasamyaksambodhi."
23.淨心行善分 第二十三
“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, 即得阿耨多羅三藐三菩提.”
“須菩提, 所言善法者, 如來說即非善法, 是名善法.”
"Moreover,
Subhuti, this dharma is level and equal, with no high or low. Therefore it is
called Anuttarasamyaksambodhi.”
“To
cultivate all good dharmas with no self, no others, no living beings, and no
life is to attain Anuttarasamyaksambodhi.”
“
Subhuti, good dharmas are spoken of by the Tathagata as no good dharmas. They
are only termed good dharmas."
24.福智無比分 第二十四
“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.”
25.化無所化分 第二十五
“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, 如來即有我人眾生壽者.”
“須菩提, 如來說有我者, 即非有我, 而凡夫之人以為有我.”
“須菩提,凡夫者, 如來說即非凡夫.”
"Subhuti, what do you think? You should not maintain that the Tathagata has this thought: “I shall enlighten living beings.” Subhuti, do not have that thought. Why is it so?”
“There are actually no living beings enlightened by the Tathagata. If there were living beings enlightened by the Tathagata, then the Tathagata would have the existence of a self, of others, of living beings, and of a life.”
“ Subhuti, the existence of a self, spoken of by the Tathagata is no existence of a self, but common people take it as the existence of a self.”
“ Subhuti, common people are spoken of by the Tathagata as no common people, they are only termed as ‘common people’."
26.法身非相分 第二十六
“須菩提, 於意云何, 可以三十二相觀如來不?”
須菩提言, “如是如是, 以三十二相觀如來.”
佛言, “須菩提, 若以三十二相觀如來者; 轉輪聖王, 即是如來.”
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.”
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.”
"Subhuti,
what do you think? Can one contemplate the Tathagata by means of the thirty-two
marks?"
Subhuti
said, "Yes indeed, World Honored One. One can contemplate the
Tathagata by means of the thirty-two marks."
The Buddha
said, "Subhuti, if one could contemplate the Tathagata by means of
the thirty-two marks, then a Sagely-Wheel-turning King would be a
Tathagata."
Subhuti said
to the Buddha, "World Honored One, as I understand what the Buddha
has said, one should not contemplate the Tathagata by means of the thirty-two
marks."
At that time
the World Honored One spoke a gatha [xxii]
which says,
“If one sees
me in forms,
If one seeks me in sounds,
He practices a deviant way,
which cannot see the Tathagata.”
If one seeks me in sounds,
He practices a deviant way,
which cannot see the Tathagata.”
Figure
9 Buddha Statues weathered with time
27.無斷無滅分 第二十七
“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”. 須菩提, 汝若作是念,發阿耨多羅三藐三菩提心者, 說諸法斷滅. 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.”
“Those who have resolved their hearts on Anuttarasamyaksambodhi do not affirm the annihilation of forms.”
28.不受不貪分 第二十八
“須菩提, 若菩薩以滿恆河沙等世界七寶, 持用布施. 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. 何以故?”
“須菩提, 以諸菩薩,不受福德故.”
須菩提白佛言,
“世尊, 云何菩薩不受福德?”
“須菩提, 菩薩所作福德, 不應貪著, 是故說不受福德.”
“ Subhuti, it is because Bodhisattvas do not receive blessings and virtue."
Subhuti said to the Buddha, "World Honored One, how is it that Bodhisattvas do not receive blessings and virtue?"
"Subhuti, since Bodhisattvas cannot be greedily attached to the blessings and virtue which they foster, they are said not to receive blessings and virtue."
Figure
10 Buddha in Meditation Focus
29.威儀寂靜分 第二十九
“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.”
“ The Tathagata does not come from anywhere, nor does he go anywhere. Therefore he is called the Tathagata."
30.一合理相分 第三十
“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?”
須菩提言, “甚多,世尊. 何以故?”
“若是微塵眾實有者, 佛即不說是微塵眾, 所 以者何. 佛說微塵眾, 即非微塵眾, 是名微塵眾.”
“世尊, 如來所說三千大千世界, 即非世界, 是名世界.何以故?”
“若世界實有者, 即是一合相. 如來說一合相,
即非 一合相, 是名一合相.”
“須菩提, 一合相者, 即是不可說. 但凡夫之人, 貪著其事.”
Subhuti said, "Infinite indeed, World Honored One, and why?”
“ If that mass of fine dust motes actually existed, the Buddha would not speak of it as a mass of fine dust motes. And why? The mass of fine dust motes is spoken of by the Buddha as no mass of fine dust motes, it is termed as mass of fine dust motes.”
"World Honored One, the three thousand great thousand world systems are spoken of by the Tathagata as no world systems, they are termed world systems. Why is this so?”
“If world systems actually existed, then there would be a totality of form. The totality of form is spoken of by the Tathagata as no totality of form. Therefore it is called a totality of form."
"Subhuti, the totality of form cannot be spoken of, but common people do greedily attach to such things."
31.知見不生分 第三十一
“ 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?”
“不也, 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,.”
“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.”
"No, World Honored One, that person does not understand the meaning of the Tathagata's teaching.”
“Why is this so?”
“The view of a self, the view of others, the view of the living beings, and the view of a life are spoken of by the World Honored One as no view of self, no view of others, no view of living beings, and no view of a life. They are only termed as the view of self, the view of others, the view of living beings, and the view of a life."
"Subhuti, those who have resolved their hearts on Anuttarasamyaksambodhi should thus know, thus view, thus believe and understanding all dharmas, and not produce any forms of dharmas. Subhuti, the forms of dharmas are spoken of by the Tathagata as no forms of dharmas, they are termed as the forms of dharmas."
32.應化非真分 第三十二
“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,
發菩提心者, 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?”
“一 切 有 為 法
如 夢 幻 泡 影
如 露 亦 如 電
應 作 如 是 觀.”
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.
"Subhuti,
someone might fill measureless Asamkhyeyas
[xxiii]
of world systems with the seven precious gems and give them as an offering. But
if a good man, or good woman, who has resolved his heart on Bodhi were to take
from this Sutra even as few as four lines of verse and receive, hold, read,
recite, and extensively explain them for others, his blessings would surpass
the other's."
“How should
it be explained to others, the no grasping at forms - the unshakable truth?”
“All
conditioned dharmas
are like dreams, illusions, bubbles, shadows,
like dew drops and a lightning flash:
one should contemplate as such.”
are like dreams, illusions, bubbles, shadows,
like dew drops and a lightning flash:
one should contemplate as such.”
After the Buddha spoke this Sutra the elder Subhuti, all the
Bhiksus, Bhiksunis, Upasakas [xxiv] Upasikas[xxv],
and the world with its Devas[xxvi],
men and asuras[xxvii],
heard what the Buddha had said, rejoiced, believed, received, revered, and
practiced wholeheartedly.
Figure
11 Buddha Assembly
回响偈
DEDICATIONS OF
MERITS
愿以此功德， 普及于一切。
May the merits of this sutra, benefit
all sentient beings.
愿以此功德，愿一切灾难平息！
May the merits of this sutra, benefit
all sentient beings.
愿以此功德，回向一切被贫穷、疾病、饥饿、寒冷困厄的众生，愿你们衣食无忧，远离病苦！
May the merits of this sutra be
dedicated to all beings who are poor, sick, hungry, cold. May all these beings
be filled with abundance of food and clothes, and be free from all these sufferings!
愿以此功德，回向给在地狱倍受煎熬的众生，愿你们速得解脱，往生极乐世界！
May the merits of this sutra be
dedicated to all beings suffering in the hell realm. May all these beings be
free from these sufferings , and may they be reborn into Blissful Buddha-land!
愿以此功德，回向一切饿鬼道众生，愿你们皆得饱满，身心得安乐，往生极乐世界！
May the merits of this sutra be
dedicated to all beings suffering in the hungry ghost realm. May all these
beings be free from hunger, may they enjoy happiness and be reborn into
Blissful Buddha-land!
愿以此功德，回向给一切畜生道众生，愿你们得智慧，精进学佛，往生极乐世界！
May the merits of this sutra be
dedicated to all beings suffering in the animal realm. May all these beings
gain wisdom, may they practice the dharma diligently and be reborn into
Blissful Buddha-land!
愿以此功德，回向给我的父母，愿你们健康长寿，善根日增，信闻佛法，一切安康！
May the merits of this sutra be
dedicated to all my parents. May they be healthy and gain wisdom with each day.
May they gain faith in the dharma and may they enjoy happiness and bliss!
愿以此功德，回向给我们全家生生世世的冤亲债主，宗亲眷属，愿菩萨威神力超度你们，令你们离苦得乐，往生极乐世界！
May the merits of this sutra be
dedicated to all my past enemies, beings that I may be indebted to, and all
relatives of this and previous lives. May the compassionate power of the Buddhas
and Bodhisattvas relief them of their sufferings and hatred. May they be reborn into Blissful Buddha-land!
愿以此功德，回向一切有恩于我的人们，老师，朋友，亲人，领导，感恩你们，愿你们平安快乐，听闻佛法！
May the merits of this sutra be
dedicated to all beings whom have assisted and positively guided me in anyway;
my teachers, friends, loved ones, superiors. I am in gratitude towards them. May
they enjoy the happiness and bliss of the dharma!
愿以此功德，回向法界一切众生, 闻法得度，离苦得乐，远离恶趣，精进修佛，往生极乐净土!
May the merits of this sutra be
dedicated to all sentient beings of the whole dharma universe. May they free themselves of all sufferings by
listen to the dharma and gain blissful happiness. May they be free from all
negative and evil influence. May they practice
the dharma diligently and be reborn into Blissful Buddha-land!
我等与众生， 皆共成佛道!
May I and all sentient beings vow to achieve Buddhahood!
ENDNOTES
[i] Vajra is a Sanskrit word meaning both thunderbolt and diamond.[1]Additionally, it is a
weapon which is used as a ritual object to symbolize both the properties of a
diamond (indestructibility) and a thunderbolt (irresistible force). The vajra is used symbolically by the dharma traditions ofBuddhism, often to represent
firmness of spirit and spiritual power.
[ii] Bodhisattva(Sanskrit: बोधिसत्त्व bodhisattva; Pali:बोधिसत्त bodhisatta) is an enlightenment (bodhi) being (sattva).
Traditionally, a bodhisattva is anyone who, motivated by great compassion, has
generatedbodhicitta, which is a spontaneous
wish to attain Buddhahood for the benefit of all sentient beings.
[iii] Anathapindika ("feeder of the orphans or helpless")
(Sanskrit: Anāthapiṇḍada) was the chief lay disciple ofGautama
Buddha. His given name was Sudatta.
He was extremely wealthy and a patron of the Buddha. He gave Jeta Park to the Buddha having purchased it from Prince Jeta. He
honored the Buddha with laying out 1.8 million gold pieces in the grove.
[iv] Jetavana or
Jeta Park, Jeta Grove, etc.
[v] Śrāvastī (Sanskrit:श्रावस्ती) or Sāvatthī,
a city of ancient India, was one of the six
largest cities in India during Gautama
Buddha's lifetime. The city is located in the fertile Gangetic plainsin the present-day district of the same name, Shravasti,
that belongs to DevipatanDivision of Uttar
Pradesh near Balrampur, some 170 kilometres (106 mi) north-east ofLuckno
[vi] Bhikkhu (Pāli, Sanskrit: भिक्षुbhikṣu) is an ordained male Buddhist monk. A
female monastic (a nun) is called abhikkhuni (Sanskrit: भिक्षुणीbhikṣuṇī).
[vii] Subhūti (Pali: सुभूति; Chinese: 须菩提;pinyin: Xūpútí)
was one of the Ten Great Discples of Śākyamuni Buddha, and foremost in the understanding of emptiness. In Prakrit and Pali,
his name literally means "Good Existence" (su:
"good", bhūti:
"existence"). He is also sometimes referred to as or "Elder
Subhūti" (Sthavira Subhūti).
[viii] Tathagata
- This is one of the ten epithets of Buddha, with the implication that the
Buddha's achievement of enlightenment has come through a path of practice that
other sentient beings can follow.
[ix] Anuttara-Samyak-Sambodhi - Anuttara means "unsurpassed;"
samyak means "correct," and sambodhi means "enlightenment/awakening"
[x] Mahāsattva, meaning literally "great
being", is a great bodhisattva who has practiced Buddhism for a long time and reached
a very high level on the path to awakening (bodhi). Generally
refers to bodhisattvas who have reached at least the seventh of the ten bhumis. The translation of the word
"mahāsattva" in Chinese is móhé
sāduò (摩诃萨埵), often simplified in móhésà (摩诃萨)
and dàshì (大士) in Japanese, makasatsu or daishi.
The eight most famous
mahasattvas are: Manjusri, Samantabhadra, Avalokitesvara, Mahasthamaprapta,
Akasagarbha, Ksitigarrbha, Maitreya and Sarvanivarna-Vishkambhin.
[xi] A Srotaapanna
is a first stage Arhat. Certification to the first fruit of Arhatship, which is
within the Small vehicle, comes when the eighty-eight categories of view
delusions are smashed. It is called the Position of the Way of Seeing. By means
of sixteen hearts one can cut off the eighty-eight categories of view delusion
and certify to the truth.
[xii] SAKRDAGAMIN
- A Sanskrit word means one
who returns once. It is the certification of the second fruit of Arhatship.
Being a Sakrdagamin, he returns once - once to heaven and once among men before
he cuts off the last three categories of his delusions in thought in the Desire
Realm.
[xiii] Anagamin - A Sanskrit word means one
who does not return. It is the certification of the third fruit of Arhatship. After a Sakrdagamin cuts off the last three categories of his delusions in
thought in the Desire Realm, he certifies to the third fruit, and never
returns.
[xiv] Arhat - Arhat in Sanskrit, Arahat in Pali. Literally, man of worth, honourable one.
There are two kinds of arhats, namely, the Sound-hearing arhat (Sravaka) and the Enlightened-to-condition arhat (Praetyka-Buddha). The former attains the wisdom to understand the Four Noble Truth, while the latter attains the wisdom to
understand the Law of Dependent Origination or the Twelve Links of Dependent Origination. They represent two vehicles,
who "comprehend for their own sake". As they pay attention to
themselves and not to others, they are incapable of genuine and equal enlightenment. There are four noble stages of fruition in the Arhat Path.
[xv] Arana - It
means a place of stillness, which is to practice pure conduct and to cultivate
without the attachment of self and the Four Marks.
[xvi] Sumeru - Sanskrit
words. It means wonderful High Mountain. It is composed of gold. silver, lapis
lazuli and crystal, therefore it is so wonderful. It is eighty four thousand
Yugamdhara high and eighty found thousand Yugamdhara wide, which is the
greatest mountain amongst all.
[xvii] Paramita - or pāramī (Pāli) is
"perfection" or "completeness."[1] In Buddhism, the pāramitāsrefer to the
perfection or culmination of certain virtues. In Buddhism, these virtues are
cultivated as a way of purification, purifyingkarma and helping the
aspirant to live an unobstructed life, while reaching the goal ofenlightenment. Also, means crossing over to the
other shore, but is also translated into English as "perfection". It means to cross over from this
shore of births and deaths to the other shore which is the liberation.
The Six Paramita or means of so doings are
(1) dana - charity/giving
(2) sila - moral/conduct/taking precepts
(3) ksanti - patience
(4) virya - diligence/effort/devotion/vigor
(5) dhyana - contemplation/meditation
(6) prajna - wisdom.
The Ten Paramita are the above plus
(7) upaya - use of expedient or proper means
(8) pranidhana - vow of bodhi and helpfulness
(9) bala - strength
(10) intelligence
The Six Paramita or means of so doings are
(1) dana - charity/giving
(2) sila - moral/conduct/taking precepts
(3) ksanti - patience
(4) virya - diligence/effort/devotion/vigor
(5) dhyana - contemplation/meditation
(6) prajna - wisdom.
The Ten Paramita are the above plus
(7) upaya - use of expedient or proper means
(8) pranidhana - vow of bodhi and helpfulness
(9) bala - strength
(10) intelligence
[xviii] Great Vehicle
- Mahāyāna (Sanskrit: महायानmahāyāna, literally the "Great
Vehicle") is one of the three main existing branches ofBuddhism and a term for classification of Buddhist
philosophies and practice.
According to the teachings of Mahāyāna
traditions, "Mahāyāna" also refers to the path of the Bodhisattvaseeking complete enlightenment for
the benefit of all sentient beings, also called "Bodhisattvayāna", or
the "Bodhisattva Vehicle
[xix] Asamkhyeya means
‘incalculable’. The word "asaṃkhyeya"
literally means "innumerable" in the sense of "infinite" in
Sanskrit.
[xx] Kalpa - is a Sanskrit word (Hindi: कल्प kalpa) meaning an aeon, or a relatively long period of time
(by human calculation) in Hindu and Buddhist cosmology. The concept is first
mentioned in the Mahabharata.
[xxi] Nayuta - A measurement that means a vast number, a Billion, Trillion
etc.
[xxii] Gatha - a Sanskrit term for
"song" or "verse", especially referring to any poetic metre
which is used in legends, and is not part of the Vedas but peculiar to eitherEpic Sanskrit or to Prakrit.[1] The word is originally
derived from the Sanskrit/Prakrit root gai,
which means, to speak, sing, recite or extol, cognate to the Avestan termgatha.[2]
[xxiii] Asamkhyeyas - A transliteration of the Sanskrit term, which means
incalculable, a great number.
[xxiv] Upasakas – Male Buddhist lay disciple, who formally received
some or all of the five precepts.
[xxvi] Devas - Literally, "A shining one". An inhabitant of the heavenly realms,
which is characterized by long life, joyous surroundings and blissful states of
mind. However, these states are impermanent, not eternal. Devas are still
unenlightened, bound to Samsara and subject to Birth and Death. Many such beings have
already been converted to Buddhism and become its protectors.
[xxvii] Asuras - Ashura in Sanskrit, Asura in Pali. It is a peculiar
path in the Six Paths. They are the enemies of the devas, and are the mightest of all
demons. In terms of material enjoyment and psychic power, it is similar to Deva. However, in some aspects, it is
even worse than the Human Path. The male Asura is extremely ugly and furious,
and always fight with each
other. The female Asura is as beautiful as an angel. They are proud of
themselves, thus reluctant to learn and practice Buddhism.
OTHER RESOURCES/REFERRENCES MADE
Direct Translation of Diamond Sutra with Explanation given by Venerable
Master Hsuan Hua:
English
Version of Diamond Sutra as per translation by Venerable Master Hsuan Hua and
team:
Buddhist
Glossary Terms by “Buddhist Door”:
Buddhist
Glossary Terms by “Fodian.net”:
I would like to thank the kind generosity of all the kind Bodhisattvas whom have diligently and faithfully posted these translations and beautiful pictures on the internet for my usage here. Without which, this compilation would not have been possible.
For all readers whom have resolve to practise this dharma, please feel free to download the pdf version for print and distribution sharing. (Link: https://drive.google.com/file/d/0B76tATP1e6r_alhIU1dacWc1bDQ/view?usp=sharing)
Thank you and with Metta!
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