THE DIAMOND SUTRA(translated by A.F.Price and Wong Mou-Lam)

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Wikipedia (from) +another version (Translated by the Chung Tai Translation Committee Based on the Chinese translation by Kumarajiva and English translations by Charles Muller and others)

Diamond SutraFrom Wikipedia, the free encyclopedia

The Diamond Sūtra is a Mahāyāna sūtra from the Prajñāpāramitā, or "Perfection of Wisdom" genre, and emphasizes the practice of non-abiding and non-attachment.

A copy of the Chinese version of Diamond Sūtra, found among the Dunhuang manuscripts in the early 20th century and dated back to May 11, 868,[1] is, in the words of the British Library, "the earliest complete survival of a dated printed book."[2]

The full Sanskrit title of this text is the Vajracchedikā Prajñāpāramitā Sūtra.

Contents1 Title2 History3 Contents and teachings 4 In the Zen school5 Dunhuang block print 6 See also7 References8 Bibliography9 External links

Title

The earliest known Sanskrit title for the su tra is the Vajracchedika Prajña pa ramita Su tra, which may be translated roughly as the "Vajra Cutter Perfection of Wisdom Su tra." In English, shortened forms such as Diamond Su tra and Vajra Su tra are common. The Diamond Su tra has also been highly regarded in a number of Asian countries where Maha ya na Buddhism has been traditionally practiced. Translations of this title into the languages of some of these countries include:

• Sanskrit: व"#$%दका)*ापारिमतास12, Vajracchedikā Prajñāpāramitā Sūtra

• Chinese: 金剛般若波羅蜜多經, jīngāng bōrěbōluómìduō jīng, shortened to 金剛經, jīngāng jīng

• Japanese: 金剛般若波羅蜜多経, Kongō hannya haramitsu kyō, shortened to 金剛経, Kongō-kyō• Korean: 금강반야바라밀경, geumgang banyabaramil gyeong, shortened to 금강경, geumgang gyeong• Vietnamese Kim cương bát-nhã-ba-la-mật-đa kinh, shortened to Kim cương kinh• Tibetan[disambiguation needed] (Wylie): ’phags pa shes rab kyi pha rol tu phyin pa rdo rje gcod pa zhes

bya ba theg pa chen po’i mdo

History

The full history of the text remains unknown, but Japanese scholars generally consider the Diamond Sūtra to be from a very early date in the development of Prajñāpāramitā literature.[3] Some western scholars also believe that the Aṣṭasāhasrikā Prajñāpāramitā Sūtra was adapted from the earlier Vajracchedikā Prajñāpāramitā Sūtra.[3] Early western scholarship on the Diamond Sūtra is summarized by Müller.[4]

The first translation of the Diamond Sūtra into Chinese is thought to have been made in 401 CE by the venerated and prolific translator Kumārajīva.[5] Kumārajīva's translation style is distinctive, possessing a flowing smoothness that reflects his prioritization on conveying the meaning as opposed to precise literal rendering.[6] The Kumārajīva translation has been particularly highly regarded over the centuries, and it is this version that appears on the 868 CE Dunhuang scroll. In addition to the Kumārajīva translation, a number of later translations exist. The Diamond Sūtra was again translated from Sanskrit into Chinese by Bodhiruci in 509 CE, Paramārtha in 558 CE, Xuanzang in 648 CE, and Yijing in 703 CE.[7][8][9][10]

The Chinese Buddhist monk Xuanzang visited a Mahāsāṃghika-Lokottaravāda monastery at Bamiyan, Afghanistan, in the 7th century CE. Using Xuanzang's travel accounts, modern archaeologists have identified the site of this monastery.[11] Birchbark manuscript fragments of several Mahāyāna sūtras have been discovered at the site, including the Vajracchedikā Prajñāpāramitā Sūtra (MS 2385), and these are now part of the Schøyen Collection.[12] These manuscript fragments are in a Sanskritized Gāndhārī language, and written in the Kharoṣṭhī script.[13]

Contents and teachings

The Diamond Sūtra, like many Buddhist sūtras, begins with the phrase "Thus have I heard" (Skt. evaṃ mayā śrutam). In the sūtra, the Buddha has finished his daily walk with the monks to gather offerings of food, and he sits down to rest. Elder Subhūti comes forth and asks the Buddha a question. What follows is a dialogue regarding the nature of perception. The Buddha often uses paradoxical phrases such as, "What is called the highest teaching is not the highest teaching".[14] The Buddha is generally thought to be trying to help Subhūti unlearn his preconceived, limited notions of the nature of reality and enlightenment.

A four-line verse about impermanence appears at the end of the sūtra.[15]

Dunhuang block print

There is a wood block printed copy in the British Library which, although not the earliest example of block printing, is the earliest example which bears an actual date. The book displays a great maturity of design and layout and speaks of a considerable ancestry for woodblock printing.

The extant copy has the form of a scroll, about 16 feet long. The archaeologist Sir Marc Aurel Stein purchased it in 1907 in the walled-up Mogao Caves near Dunhuang in northwest China from a monk guarding the caves - known as the "Caves of the Thousand Buddhas".

The colophon, at the inner end, reads:

Reverently made for universal free distribution by Wang Jie on behalf of his two parents on the 15th of the 4th moon of the 9th year of Xiantong [11 May 868].This is approximately 587 years before the Gutenberg Bible was first printed.

In 2010 UK writer and historian Frances Wood, head of the Chinese section at the British Library, was involved in the restoration of its copy of the book.[16] The British Library website allows readers to view the Diamond Sutra and turn the pages.[17]

References

1. ^ Soeng, Mu (2000-06-15). Diamond Sutra: Transforming the Way We Perceive the World. Wisdom Publications. p. 58. ISBN 9780861711604. Retrieved 11 May 2012.

2. ^ "Sacred Texts: Diamond Sutra". Bl.uk. 2003-11-30. Retrieved 2010-04-01.3. ^ a b Williams, Paul. Mahāyāna Buddhism: the Doctrinal Foundations. London, UK: Routledge. ISBN

0-415-02537-0. p.424. ^ Müller, Friedrich Max, ed.: The Sacred Books of the East, Volume XLIX: Buddhist Mahāyāna Texts.

Oxford: Clarendon Press, 1894, pp. xii-xix5. ^ The Korean Buddhist Canon: A Descriptive Catalog (T 235)6. ^ Nattier, Jan. The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of

Buddhist Studies Vol. 15 Nbr. 2 (1992)7. ^ The Korean Buddhist Canon: A Descriptive Catalog (T 236)8. ^ The Korean Buddhist Canon: A Descriptive Catalog (T 237)9. ^ The Korean Buddhist Canon: A Descriptive Catalog (T 220,9)10. ^ The Korean Buddhist Canon: A Descriptive Catalog (T 239)11. ^ "Schøyen Collection: Buddhism". Retrieved 23 June 2012.12. ^ "Schøyen Collection: Buddhism". Retrieved 23 June 2012.13. ^ "Schøyen Collection: Buddhism". Retrieved 3 July 2012.14. ^ Diamond Sutra, Sec. 8, Subsec. 5 金剛經，依法出生分第八，五：結歸離相15. ^ "The Vajracchedikā Prajñāpāramitā Sūtra". Lapis Lazuli Texts. Retrieved 19 September 2010.16. ^ "Restoring the world's oldest book, the Diamond Sutra" at bbc.co.uk17. ^ "Copy of Diamond Sutra" at bl.uk

SECTION I. THE CONVOCATION OF THE ASSEMBLYThus have I heard. Upon a time Buddha sojourned in Anathapindika's Park by Shravasti with a great company of bhikshus, even twelve hundred and fifty.One day, at the time for breaking fast, the World-honored One enrobed, and carrying His bowl made His way into the great city of Shravasti to beg for His food.In the midst of the city He begged from door to door according to rule. This done, He returned to His retreat and took His meal. When He had finished He put away His robe and begging bowl, washed His feet, arranged His seat, and sat down.

SECTION II. SUBHUTI MAKES A REQUESTNow in the midst of the assembly was the Venerable Subhuti. Forthwith he arose, uncovered his right shoulder, knelt upon his right knee, and, respectfully raising his hands with palms joined, addressed Buddha thus: World-honored One, if good men and good women seek the Consummation of Incomparable Enlightenment, by what criteria should they abide and how should they control their thoughts? Buddha said: Very good, Subhuti! Just as you say, the Tathagata is ever-mindful of all the Bodhisattvas, protecting and instructing them well. Now listen and take my words to heart: I will declare to you by what criteria good men and good women seeking the Consummation of Incomparable Enlightenment should abide, and how they should control their thoughts.Said Subhuti: Pray, do, World-honored One. With joyful anticipation we long to hear.

SECTION III. THE REAL TEACHING OF THE GREAT WAYBuddha said: Subhuti, all the Bodhisattva-Heroes should discipline their thoughts as follows:All living creatures of whatever class, born from eggs, from wombs, from moisture, or by transformation whether with form or without form, whether in a state of thinking or exempt from thought-necessity, or wholly beyond all thought realms all these are caused by Me to attain Unbounded Liberation Nirvana. Yet when vast, uncountable, immeasurable numbers of beings have thus been liberated, verily no being has been liberated. Why is this, Subhuti? It is because no Bodhisattva who is a real Bodhisattva cherishes the idea of an ego-entity, a personality, a being, or a separated individuality.

SECTION IV. EVEN THE MOST BENEFICENT PRACTICES ARE RELATIVEFurthermore, Subhuti, in the practice of charity a Bodhisattva should be detached.That is to say, he should practice charity without regard to appearances; without regard to sound, odor, touch, flavor or any quality. Subhuti, thus should the Bodhisattva practice charity without attachment. Wherefore? In such a case his merit is incalculable.Subhuti, what do you think? Can you measure all the space extending eastward?No, World-honored One, I cannot.Then can you, Subhuti, measure all the space extending southward, westward, northward, or in any other direction, including nadir and zenith?No, World-honored One, I cannot.Well, Subhuti, equally incalculable is the merit of the Bodhisattva who practices charity without any attachment to appearances. Subhuti, Bodhisattvas should persevere one- pointedly in this instruction.

SECTION V. UNDERSTANDING THE ULTIMATE PRINCIPLE OF REALITYSubhuti, what do you think? Is the Tathagata to be recognized by some material characteristic? No, World- honored One; the Tathagata cannot be recognized by any material characteristic. Wherefore? Because the Tathagata has said that material characteristics are not, in fact, material characteristics.Buddha said: Subhuti, wheresoever are m a t e r i a l characteristics there is delusion; but who so perceives that all characteristics are in fact no-characteristics, perceives the Tathagata.

SECTION VI. RARE IS TRUE FAITHSubhuti said to Buddha: World-honored One, will there always be men who will truly believe after coming to hear these teachings? Buddha answered: Subhuti, do not utter such words! At the end of the last fivehundred-year period following the passing of the Tathagata, there will be self- controlled men, rooted in merit, coming to hear these teachings, who will be inspired with belief. But you should realize that such men have not strengthened their root of merit under just one Buddha, or two Buddhas, or three, or four, or five Buddhas, but under countless Buddhas; and their merit is of every kind. Such men, coming to hear these teachings, will have an immediate uprising of pure faith, Subhuti; and the Tathagata will recognize them. Yes, He will clearly perceive all these of pure heart, and the magnitude of their moral excellences. Wherefore? It is because such men will not fall back to cherishing the idea of an ego-entity, a personality, a being, or a separated individuality. They will neither fall back to cherishing the idea of things as having intrinsic qualities, nor even of things as devoid of intrinsic qualities.Wherefore? Because if such men allowed their minds to grasp and hold on to anything they would be cherishing the idea of an ego-entity, a personality, a being, or a separated individuality; and if they grasped and held on to the notion of things as having intrinsic qualities they would be cherishing the idea of an ego-entity, a personality, a being, or a separated individuality. Likewise, if they grasped and held on to the notion of things as devoid of intrinsic qualities they would be cherishing the idea of an ego-entity, a personality, a being, or aseparated individuality. So you should not be attached to things as being possessed of, or devoid of, intrinsic qualities.This is the reason why the Tathagata always teaches this saying: My teaching of the Good Law is to be likened unto a raft. [Does a man who has safely crossed a flood upon a raft continue his journey carrying that raft upon his head?] The Buddha-teaching must be relinquished; how much more so mis-teaching!

SECTION VII. GREAT ONES, PERFECT BEYOND LEARNING, UTTER NO WORDS OF TEACHINGSubhuti, what do you think? Has the Tathagata attained the Consummation of Incomparable Enlightenment? Has the Tathagata a teaching to enunciate? Subhuti answered: As I understand Buddha's meaning there is no formulation of truth called Consummation of Incomparable Enlightenment. Moreover, the Tathagata has no formulated teaching to enunciate. Wherefore? Because the Tathagata has said that truth is uncontainable and inexpressible. It neither is nor is it not.Thus it is that this unformulated Principle is the foundation of the different systems of all the sages.

SECTION VIII. THE FRUITS OF MERITORIOUS ACTIONSubhuti, what do you think? If anyone filled three thousand galaxies of worlds with the seven treasures and gave all away in gifts of alms, would he gain great merit? Subhuti said: Great indeed, World-honored One! Wherefore? Because merit partakes of the character of no-merit, the Tathagata characterized the merit as great.Then Buddha said: On the other hand, if anyone received and retained even only four lines of this Discourse and taught and explained them to others, his merit would be the greater.Wherefore? Because, Subhuti, from this Discourse issue forth all the Buddhas and the Consummation of Incomparable Enlightenment teachings of all the Buddhas.Subhuti, what is called "the Religion given by Buddha" is not, in fact Buddha Religion.

SECTION IX. REAL DESIGNATION IS UNDESIGNATESubhuti, what do you think? Does a disciple who has entered the Stream of the Holy Life say within himself: I obtain the fruit of a Stream-entrant? Subhuti said:No, World-honored One. Wherefore? Because "Stream- entrant" is merely a name.There is no stream-entering. The disciple who pays no regard to form, sound, odor, taste, touch, or any quality, is called a Stream-entrant.Subhuti, what do you think? Does an adept who is subject to only one more rebirth say within himself: I obtain the fruit of a Once-to-be-reborn? Subhuti said: No, World-honored One. Wherefore? Because "Once-to-be-reborn" is merely a name. There is no passing away nor coming into existence. [The adept who realizes] this is called "Once-to-be-reborn."Subhuti, what do you think? Does a venerable one who will never more be reborn as a mortal say within himself: I obtain the fruit of a Non-returner? Subhuti said: No, World-honored One. Wherefore? Because "Non-returner" is merely a name. There is no non-returning; hence the designation "Non- returner." Subhuti, what do you think? Does a holy one say within himself: I have obtained Perfective Enlightenment? Subhuti said: No, World-honored One. Wherefore? Because there is no such condition as that called "Perfective Enlightenment." World-honored one, if a holy one of Perfective Enlightenment said to himself "such am I," he would necessarily partake of the idea of an ego-entity, a personality, a being, or a separated individuality. World- honored One, when the Buddha declares that I excel amongst holy men in the Yoga of perfect quiescence, in dwelling inseclusion, and in freedom from passions, I do not say within myself:I am a holy one of Perfective Enlightenment, free from passions.World-honored One, if I said within myself: Such am I; you would not declare:Subhuti finds happiness abiding in peace, in seclusion in the midst of the forest.This is because Subhuti abides nowhere: therefore he is called, "Subhuti, Joyful Abider-in-Peace, Dweller-in- Seclusion-in-the-Forest."

SECTION X. SETTING FORTH PURE LANDSBuddha said: Subhuti, what do you think? In the remote past when the Tathagata was with Dipankara Buddha, did he have any degree of attainment in the Good Law? No, World- honored One. When the Tathagata was with Dipankara Buddha he had no degree of attainment in the Good Law.Subhuti, what do you think? Does a Bodhisattva set forth any majestic Buddhalands? No, W orld-honored O n e . Wherefore? Because setting forth majestic Buddha-lands is not a majestic setting forth; this is merely a name.[Then Buddha continued:] Therefore, Subhuti, all Bodhisattvas, lesser and great, should develop a pure, lucid mind, not depending upon sound, flavor, touch, odor, or any quality. A Bodhisattva should develop a mind which alights upon no thing whatsoever; and so should he establish it.Subhuti, this may be likened to a human frame as large as the mighty Mount Sumeru. What do you think? Would such a body be great? Subhuti replied: Great indeed, World-honored One. This is because Buddha has explained that no body is called a great body.

SECTION XI. THE SUPERIORITY OF UNFORMULATED TRUTHSubhuti, if there were as many Ganges rivers as the sand- grains of the Ganges, would the sand-grains of them all be many? Subhuti said: Many indeed, World-honored One! Even the Ganges rivers would be innumerable; how much more so would be their sand-grains? Subhuti, I will declare a truth to you. If a good man or good woman filled three thousand galaxies of worlds with the seven treasures for each sand-grain in all those Ganges rivers, and gave all away in gifts of alms, would he gain great merit? Subhuti answered: Great indeed, World-honored One! Then Buddha declared: Nevertheless, Subhuti, if a good man or good woman studies this Discourse only so far as to receive and retain four lines, and teaches and explains them to others, the consequent merit would be far greater.

SECTION XII. VENERATION OF THE TRUE DOCTRINEFurthermore, Subhuti, you should know that wheresoever this Discourse is proclaimed, by even so little as four lines, that place should be venerated by the whole realms of Gods, Men and Titans as though it were a Buddha-Shrine. How much more is this so in the case of one who is able to receive and retain the whole and read and recite it throughout! Subhuti, you should know that such a one attains the highest and most wonderful truth.Wheresoever this sacred Discourse may be found there should you comport yourself as though in the presence of Buddha and disciples worthy of honor.

SECTION XIII. HOW THIS TEACHING SHOULD BE RECEIVED AND RETAINEDAt that time Subhuti addressed Buddha, saying: World- honored One, by what name should this Discourse be known, and how should we receive and retain it? Buddha answered: Subhuti, this Discourse should be known as "The Diamond of the Perfection of Transcendental Wisdom" - thus should you receive and retain it.Subhuti, what is the reason herein? According to the Buddha-teaching the Perfection of Transcendental Wisdom is not really such. "Perfection of Transcendental Wisdom" is just the name given to it.Subhuti, what do you think? Has the Tathagata a teaching to enunciate? Subhuti replied to the Buddha: World-honored One, the Tathagata has nothing to teach.Subhuti, what do you think? Would there be many molecules in [the composition of] three thousand galaxies of worlds?Subhuti said: Many indeed, World-honored One! Subhuti, the Tathagata declares that all these molecules are not really such; they are called "molecules." [Furthermore,] the Tathagata declares that a world is not really a world; it is called "a world." Subhuti, what do you think? May the Tathagata be perceived by the thirty-two physical peculiarities [of an outstanding sage]? No, World-honored One, the Tathagata may not be perceived by these thirty-two marks. Wherefore? Because the Tathagata has explained that the thirty-two marks are not really such; they are called "the thirty-two marks." Subhuti, if on the one hand a good man or a good woman sacrifices as many lives as the sand-grains of the Ganges, and on the other hand anyone receives and retains even only four lines of this Discourse, and teaches and explains them to others, the merit of the latter will be the greater.

SECTION XIV. PERFECT PEACE LIES IN FREEDOM FROM CHARACTERISTIC DISTINCTIONSUpon the occasion of hearing this Discourse Subhuti had an interior realization of its meaning and was moved to tears.Whereupon he addressed the Buddha thus: It is a most precious thing, World-honored One, that you should deliver this supremely profound Discourse. Never have I heard such an exposition since of old my eye of wisdom first opened. World-honored One, if anyone listens to this Discourse in faith with a pure, lucid mind, he will thereupon conceive an idea of Fundamental Reality. We should know that such a one establishes the most remarkable virtue. World-honored One, such an idea of Fundamental Reality is not, in fact, a distinctive idea; therefore the Tathagata teaches: "Idea of Fundamental Reality" is merely a name.World-honored One, having listened to this Discourse, I receive and retain it with faith and understanding. This is not difficult for me, but in ages to come - in the last five-hundred years, if there be men coming to hear this Discourse who receive and retain it with faith and understanding, they will be persons of most remarkable achievement. Wherefore? Because they will be free from the idea of an ego-entity, free from the idea of a personality, free from the idea of a being, and free from the idea of a separated individuality. And why? Because the distinguishing of an ego entity is erroneous. Likewise the distinguishing of a personality, or a being, or a separated individuality is erroneous. Consequently those who have left behind every phenomenal distinction are called Buddhas all.Buddha said to Subhuti: Just as you say! If anyone listens to this Discourse and is neither filled with alarm nor awe nor dread, be it known that such a one is of remarkable achievement.Wherefore? Because, Subhuti, the Tathagata teaches that the First Perfection [the Perfection of Charity] is not, in fact, the First Perfection: such is merely a name.Subhuti, the Tathagata teaches likewise that the Perfection of Patience is not the Perfection of Patience: such is merely a name. Why so? It is shown thus, Subhuti:When the Rajah of Kalinga mutilated my body, I was at that time free from the idea of an ego-entity, a personality, a being, and a separated individuality. Wherefore? Because then when my limbs were cut away piece by piece, had I been bound by the distinctions aforesaid, feelings of anger and hatred would have been aroused in me. Subhuti, I remember that long ago, sometime during my past five-hundred

mortal lives, I was an ascetic practicing patience. Even then was I free from those distinctions of separated selfhood.Therefore, Subhuti, Bodhisattvas should leave behind all phenomenal distinctions and awaken the thought of the Consummation of Incomparable Enlightenment by not allowing the mind to depend upon notions evoked by the sensible world - by not allowing the mind to depend upon notions evoked by sounds, odors, flavors, touch-contacts, or any qualities. The mind should be kept independent of any thoughts which arise within it. If the mind depends upon anything it has no sure haven. This is why Buddha teaches that the mind of a Bodhisattva should not accept the appearances of things as a basis when exercising charity. Subhuti, as Bodhisattvas practice charity for the welfare of all living beings they should do it in this manner.Just as the Tathagata declares that characteristics are not characteristics, so He declares that all living beings are not, in fact, living beings.Subhuti, the Tathagata is He who declares that which is true; He who declares that which is fundamental; He who declares that which is ultimate. He does not declare that which is deceitful, nor that which is monstrous. Subhuti, that Truth to which the Tathagata has attained is neither real nor unreal.Subhuti, if a Bodhisattva practices charity with mind attached to formal notions he is like unto a man groping sightless in the gloom; but a Bodhisattva who practices charity with mind detached from any formal notions is like unto a man with open eyes in the radiant glory of the morning, to whom all kinds of objects are clearly visible.Subhuti, if there be good men and good women in future ages, able to receive, read and recite this Discourse in its entirety, the Tathagata will clearly perceive and recognize them by means of His Buddha-knowledge; and each one of them will bring immeasurable and incalculable merit to fruition.

SECTION XV. THE INCOMPARABLE VALUE OF THIS TEACHINGSubhuti, if on one hand, a good man or a good woman performs in the morning as many charitable acts of self-denial as the sand-grains of the Ganges, and performs as many again in the noonday and as many again in the evening, and continues so doing throughout numberless ages, and, on the other hand, anyone listens to this Discourse with heart of faith and without contention, the latter would be the more blessed. But how can any comparison be made with one who writes it down, receives it, retains it, and explains it to others! Subhuti, we can summarize the matter by saying that the full value of this Discourse can neither be conceived nor estimated, nor can any limit be set to it.The Tathagata has declared this teaching for the benefit of initiates of the Great Way; He has declared it for the benefit of initiates of the Supreme Way. Whosoever can receive and retain this teaching, study it, recite it and spread it abroad will be clearly perceived and recognized by the Tathagata and will achieve a perfection of merit beyond measurement or calculation - a perfection of merit unlimited and inconceivable. In every case such a one will exemplify the TathagataConsummation of the Incomparable Enlightenment. Wherefore? Because, Subhuti, those who find consolation in limited doctrines involving the conception of an egoentity, a personality, a being, or a separated individuality are unable to accept, receive, study, recite and openly explain this Discourse.Subhuti, in every place where this Discourse is to be found the whole realms of Gods, Men and Titans should offer worship; for you must know that such a place is sanctified likea shrine, and should properly be venerated by all with ceremonial obeisance and circumambulation and with offerings of flowers and incense.

SECTION XVI. PURGATION THROUGH SUFFERING THE RETRIBUTION FOR PAST SINSFurthermore, Subhuti, if it be that good men and good women who receive and retain this Discourse are downtrodden, their evil destiny is the inevitable retributive result of sins committed in their past mortal lives. By virtue of their present misfortunes the reacting effects of their past will be thereby worked out, and they will be in a position to attain the Consummation of Incomparable Enlightenment.Subhuti, I remember the infinitely remote past before Dipankara Buddha. There were 84,000 myriads of multimillions of Buddhas and to all these I made offerings; yes, all these I served without the least trace of fault. Nevertheless, if anyone is able to receive, retain, study and recite this Discourse at the end of the last [500-year] period, he will gain such a merit that mine in the service of all the Buddhas could not be reckoned as one-hundredth part of it, not even one thousand myriad multimillionth part of it - indeed, no such comparison is possible.Subhuti, if I fully detailed the merit gained by good men and good women coming to receive, retain, study and recite this Discourse in the last period, my hearers would be filled with doubt and might become disordered in mind, suspicious and unbelieving. You should know, Subhuti, that the significance of this Discourse is beyond conception; likewise the fruit of its rewards is beyond conception.

SECTION XVII. NO ONE ATTAINS TRANSCENDENTAL WISDOMAt that time Subhuti addressed Buddha, saying: World- honored One, if good men and good women seek the Consummation of Incomparable Enlightenment, by what criteria should they abide and how should they control their thoughts? Buddha replied to Subhuti: Good men and good women seeking the Consummation of Incomparable Enlightenment must create this resolved attitude of mind: I must liberate all living beings, yet when all have been liberated, verily not any one is liberated. Wherefore? If a Bodhisattva cherishes the idea of an egoentity, a personality, a being, or a separated individuality, he is consequently not a Bodhisattva, Subhuti. This is because in reality there is no formula which gives rise to the Consummation of Incomparable Enlightenment.Subhuti, what do you think? When the Tathagata was with Dipankara Buddha was there any formula for the attainment of the Consummation of Incomparable Enlightenment? No, World-honored One, as I understand Buddha's meaning, there was no formula by which the Tathagata attained the Consummation of Incomparable Enlightenment.Buddha said: You are right, Subhuti! Verily there was n o formula by which the Tathagata attained the Consummation of Incomparable Enlightenment. Subhuti, had there been any such formula, Dipankara Buddha would not have predicted concerning me: "In the ages of the future you will come to be a Buddha called Shakyamuni"; but Dipankara Buddha made that prediction concerning me because there is actually no formula for the attainment of the Consummation of Incomparable Enlightenment.The reason herein is that Tathagata is a signification implying all formulas. In case anyone says that the Tathagata attained the Consummation of Incomparable Enlightenment, I tell you truly, Subhuti, that there is no formula by which the Buddha attained it. Subhuti, the basis of Tathagata's attainment of the Consummation of Incomparable Enlightenment is wholly beyond; it is neither real nor unreal.Hence I say that the whole realm of formulations is not really such, therefore it is called "Realm of formulations." Subhuti, a comparison may be made with [the idea of] a gigantic human frame.Then Subhuti said: The World-honored One has declared that such is not a great body; "a great body" is just the name given to it.Subhuti, it is the same concerning Bodhisattvas. If a Bodhisattva announces: I will liberate all living creatures, he is not rightly called a Bodhisattva. Wherefore? Because, Subhuti, there is really no such

condition as that called Bodhisattvaship, because Buddha teaches that all things are devoid of selfhood, devoid of separate individuality. Subhuti, if a Bodhisattva announces: I will set forth majestic Buddha-lands, one does not call him a Bodhisattva, because the Tathagata has declared that the setting forth of majestic Buddha-lands is not really such: "a majestic setting forth" is just the name given to it.Subhuti, Bodhisattvas who are wholly devoid of any conception of separate selfhood are truthfully called Bodhisattvas.

SECTION XVIII. ALL MODES OF MIND ARE REALLY ONLY MINDSubhuti, what do you think? Does the Tathagata possess the human eye? Yes, World-honored One, He does.Well, do you think the Tathagata possesses the divine eye? Yes, World-honored One, He does.And do you think the Tathagata possesses the gnostic eye? Yes, World-honored One, He does.And do you think the Tathagata possesses the eye of transcendent wisdom? Yes, World-honored One, He does.And do you think the Tathagata possesses the Buddha-eye of omniscience? Yes, World-honored One, He does.Subhuti, what do you think? Concerning the sand-grains of the Ganges, has the Buddha taught about them?Yes, World-honored One, the Tathagata has taught concerning these grains. Well, Subhuti, if there were as many Ganges rivers as the sand-grains of the Ganges and there was a Buddha-land for each sand-grain in all those Ganges rivers, would those Buddha-lands be many? [Subhuti replied]: Many indeed, World-honored One! Then Buddha said: Subhuti, however many living beings there are in all those Buddha- lands, though they have manifold modes of mind, the Tathagata understands them all. Wherefore? Because the Tathagata teaches that all these are not Mind; they are merely called "mind".Subhuti, it is impossible to retain past mind, impossible to hold on to present mind, and impossible to grasp future mind.

SECTION XIX. ABSOLUTE REALITY IS THE ONLY FOUNDATIONSubhuti, what do you think? If anyone filled three thousand galaxies of worlds with the seven treasures and gave all away in gifts of alms, would he gain great merit? Yes, indeed, World-honored One, he would gain great merit! Subhuti, if such merit was Real, the Tathagata would not have declared it to be great, but because it is without a foundation the Tathagata characterized it as "great."

SECTION XX. THE UNREALITY OF PHENOMENAL DISTINCTIONSSubhuti, what do you think? Can the Buddha be perceived by His perfectly-formed body? No, World-honored One, the Tathagata cannot be perceived by His perfectlyformed body, because the Tathagata teaches that a perfectly-formed body is not really such; it is merely called "a perfectly-formed body." Subhuti, what do you think? Can the Tathagata be perceived by means of any phenomenal characteristic? No, World- honored One, the Tathagata may not be perceived by any phenomenal characteristic, because the Tathagata teaches that phenomenal characteristics are not really such; they are merely termed "phenomenal characteristics."

SECTION XXI. WORDS CANNOT EXPRESS TRUTH. THAT WHICH WORDS EXPRESS IS NOT TRUTHSubhuti, do not say that the Tathagata conceives the idea: I must set forth a Teaching. For if anyone says that the Tathagata sets forth a Teaching he really slanders Buddha and is unable to explain what I teach. As to any Truth-declaring system, Truth is undeclarable; so "an enunciation of Truth" is just the name given to it.Thereupon, Subhuti spoke these words to Buddha: World- honored One, in the ages of the future will there be men coming to hear a declaration of this Teaching who will be inspired with belief? And Buddha answered: Subhuti, those to whom you refer are neither living beings nor not-living beings. Wherefore? Because "living beings," Subhuti, these "living beings" are not really such; they are just called by that name.

SECTION XXII. IT CANNOT BE SAID THAT ANYTHING IS ATTAINABLEThen Subhuti asked Buddha: World-honored One, in the attainment of the Consummation of I n c o m p a r a b l e Enlightenment did Buddha make no acquisition whatsoever? Buddha replied: Just so, Subhuti. Through the Consummation of Incomparable Enlightenment I acquired not even the least thing; therefore it is called "Consummation of Incomparable Enlightenment."

SECTION XXIII. THE PRACTICE OF GOOD WORKS PURIFIES THE MINDFurthermore, Subhuti, This is altogether everywhere, without differentiation or degree; therefore it is called "Consummation of Incomparable Enlightenment." It is straightly attained by freedom from separate personal selfhood and by cultivating all kinds of goodness.Subhuti, though we speak of "goodness", the Tathagata declares that there is no goodness; such is merely a name.

SECTION XXIV. THE INCOMPARABLE MERIT OF THIS TEACHINGSubhuti, if there be one who gives away in gifts of alms a mass of the seven treasures equal in extent to as many mighty Mount Sumerus as there would be in three thousand galaxies of worlds, and if there be another who selects even only four lines from this Discourse upon the Perfection of Transcendental Wisdom, receives and retains them, and clearly expounds them to others, the merit of the latter will be so far greater than that of the former that no conceivable comparison can be made between them.

SECTION XXV. THE ILLUSION OF EGOSubhuti, what do you think? Let no one say the Tathagata cherishes the idea: I must liberate all living beings. Allow no such thought, Subhuti. Wherefore? Because in reality there are no living beings to be liberated by the Tathagata. If there were living beings for the Tathagata to liberate, He would partake in the idea of selfhood, personality entity, and separate individuality.Subhuti, though the common people accept egoity as real, the Tathagata declares that ego is not different from non-ego. Subhuti, those whom the Tathagata referred to as "common people" are not really common people; such is merely a name.

SECTION XXVI. THE BODY OF TRUTH HAS NO MARKSSubhuti, what do you think? May the Tathagata be perceived by the thirty-two marks [of a great man]? Subhuti answered: No, the Tathagata may not be perceived thereby.Then Buddha said: Subhuti, if the Tathagata may be perceived by such marks, any great imperial ruler is the same as the Tathagata.Subhuti then said to Buddha: World-honored One, as I understand the meaning of Buddha's words, the Tathagata may not be perceived by the thirty-two marks.Whereupon the World-honored One uttered this verse:Who sees Me by form, Who seeks Me in sound, Perverted are his footsteps upon the Way, For he cannot perceive the Tathagata.

SECTION XXVII. IT IS ERRONEOUS TO AFFIRM THAT ALL THINGS ARE EVER EXTINGUISHEDSubhuti, if you should conceive the idea that the Tathagata attained the Consummation of Incomparable Enlightenment by reason of His perfect form, do not countenance such thoughts. The Tathagata's attainment was not by reason of His perfect form. [On the other hand] Subhuti, if you should conceive the idea that anyone in whom dawns the Consummation of Incomparable Enlightenment declares that all manifest standards are ended and extinguished, do not countenance such thoughts. Wherefore? Because the man in whom the Consummation of Incomparable Enlightenment dawns does not affirm concerning any formula that it is finally extinguished.

SECTION XXVIII. ATTACHMENT TO REWARDS OF MERITSubhuti, if one Bodhisattva bestows in charity sufficient of the seven treasures to fill as many worlds as there are sand- grains in the river Ganges, and another, realizing that all things are egoless, attains perfection through patient forbearance, the merit of the latter will far exceed that of the former. Why is this, Subhuti? It is because all Bodhisattvas are insentient as to the rewards of merit.Then Subhuti said to Buddha: What is this saying, World- honored One, that Bodhisattvas are insentient as to rewards of merit? [And Buddha answered]: Subhuti, Bodhisattvas who achieve merit should not be fettered with desire for rewards. Thus it is said that the rewards of merit are not received.

SECTION XXIX. PERFECT TRANQUILITYSubhuti, if anyone should say that the Tathagata comes or goes or sits or reclines, he fails to understand my teaching. Why? Because T A THAGA T A has neither whence nor whither, therefore is He called "Tathagata".

SECTION XXX. THE INTEGRAL PRINCIPLESubhuti, if a good man or a good woman ground an infinite number of galaxies of worlds to dust, would the resulting minute particles be many?Subhuti replied: Many indeed, World-honored One! Wherefore? Because if such were really minute particles Buddha would not have spoken of them as minute particles. For as to this, Buddha has declared that they are not really such. "Minute particles" is just the name given to them. Also, World-honored One, when the Tathagata speaks of galaxies of worlds, these are not worlds; for if reality could be predicated of a world it would be a self-existent cosmos and the Tathagata teaches that there is really no such thing. "Cosmos" is merely a figure of speech.[Then Buddha said]: Subhuti, words cannot explain the real nature of a cosmos.Only common people fettered with desire make use of this arbitrary method.

SECTION XXXI. CONVENTIONAL TRUTH SHOULD BE CUT OFFSubhuti, if anyone should say that Buddha declares any conception of egoity do you consider he would understand my teaching correctly? No, World-honored One, such a man would not have any sound understanding of the Tathagata's teaching, because the World-honored One declares that notions of selfhood, personality, entity and separate individuality, as really existing, are erroneous - these terms are merely figures of speech.[Thereupon Buddha said]: Subhuti, those who aspire to the Consummation of Incomparable Enlightenment should recognize and understand all varieties of things in the same way and cut off the arising of [views which are mere] aspects.Subhuti, as regards aspects, the Tathagata declares that in reality they are not such.They are called "aspects".

SECTION XXXII. THE DELUSION OF APPEARANCESSubhuti, someone might fill innumerable worlds with the seven treasures and give all away in gifts of alms, but if any good man or any good woman awakens the thought of Enlightenment and takes even only four lines from this Discourse, reciting, using, receiving, retaining and spreading them abroad and explaining them for the benefit of others, it will be far more meritorious.Now in what manner may he explain them to others? By detachment from appearances - abiding in Real Truth. - So I tell you -Thus shall ye think of all this fleeting world: A star at dawn, a bubble in a stream; A flash of lightning in a summer cloud, A flickering lamp, a phantom, and a dream. When the Buddha finished this Discourse the venerableSubhuti, together with the bhikshus, bhikshunis, lay-brothers and sisters, and the whole realms of Gods, Men and Titans, were filled with joy by His teaching, and, taking it sincerely to heart, they went their ways.

THE DIAMOND OF PERFECT WISDOM SUTRA

金剛般若波羅蜜經

Translated by the Chung Tai Translation Committee Based on the Chinese translation by Kumarajiva and English translations by Charles Muller and others

January 2009 v1.94

Namo Fundamental Teacher Shakyamuni Buddha

南無本師釋迦牟尼佛(3 times)

(三稱)

Sutra Opening Verse

The Dharma, infinitely profound and subtle,Is rarely encountered even in a million kalpas. Now we are able to hear, study, and follow it, May we fully realize the Tathagata’s true meaning.

開經偈無上甚深微妙法百千萬劫難遭遇我今見聞得受持願解如來真實義

The Diamond of Perfect Wisdom Sutra

金剛般若波羅蜜經

Chinese translation by Tripitaka Master Kumarajiva

姚秦三藏法師鳩摩羅什 譯

1. Convocation of the Assembly

Thus I have heard. Once, the Buddha was staying in the Anathapindada’s Park at Jeta Grove in Shravasti, with a community of 1,250 bhiksus. When it was mealtime, the World Honored One put on his robe, took his alms-bowl, and went into the great city of Shravasti, going from house to house to beg for food. This done, he returned to his abiding place, finished the meal, put away his robe and bowl, washed his feet, arranged his seat, and sat down.

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•

2. Subhuti Requests the Teaching

Then, the elder Subhuti in the assembly arose from his seat, bared his right shoulder, knelt on his right knee with his palms joined, and respectfully addressed the Buddha: “How remarkable, World Honored One, that the Tathagata is ever- mindful of bodhisattvas, protecting and instructing them well! World Honored One, when good men and good women resolve to attain unsurpassed complete enlightenment (anuttara- samyak-sambodhi), how should they abide their mind, and how should they subdue their thoughts?”

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The Buddha said, “Excellent! Excellent! Subhuti, it is as you have said. The Tathagata is ever-mindful of bodhisattvas, protecting and instructing them well. Now listen attentively, and I shall explain it for you: Good men and good women who resolve to attain unsurpassed complete enlightenment should thus abide and subdue their thoughts.” The Venerable Subhuti said: “Yes, World Honored One. We are listening with great anticipation.”

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•

3. The Bodhisattva Vow

The Buddha said to Subhuti: “The bodhisattvas and mahasattvas should thus subdue their thoughts: All the different types of sentient beings, whether they are born from eggs, from wombs, from moisture, or by transformation; whether or not they have form; whether they have thoughts or no thoughts, or have neither thought nor non-thought, I will liberate them by leading them to nirvana without residue. When immeasurable, countless, infinite numbers of sentient beings have been liberated, in reality, no sentient beings have been liberated.

Why is this so? Subhuti, if bodhisattvas abide in the notions of a self, a person, a sentient being, or a life span, they are not bodhisattvas.”

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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•

4. Unattached Practice of Charity

“Furthermore, Subhuti, in the practice of charity, bodhisattvas should abide in nothing whatsoever. That is, to practice charity without attachment to form, sound, smell, taste, touch, or dharmas. Subhuti, bodhisattvas should practice charity this way, without attachment to anything. Why? If bodhisattvas practice charity without attachment, their merits are immeasurable. Subhuti, what do you think? Is the space in the eastern direction measurable?” “No, World Honored One, it is immeasurable.” “Subhuti, is any of the space above or below, in the four cardinal directions, or in the four intermediate directions measurable?” “They are immeasurable, World Honored One.”

“Subhuti, the merits attained by bodhisattvas who practice charity without attachment are also immeasurable like space. Subhuti, bodhisattvas should abide in this teaching.”

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•

Chung Tai Translation Committee v1.95, p.4

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•

5. Physical Attributes of Buddhahood

“Subhuti, what do you think? Can one recognize the Tathagata by means of his physical appearance?” “No, World Honored One. One cannot recognize the Tathagata by his physical appearance. Why not? The Tathagata teaches that physical appearances are actually not physical appearances.” The Buddha said to Subhuti: “All appearances are illusory. To see that appearances are not appearances is to see the Tathagata.”

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•

6. The Merit of True Faith

Subhuti addressed the Buddha, “World Honored One, will there be any sentient beings who give rise to true faith upon hearing this teaching?” The Buddha said to Subhuti, “Do not even say such a thing. After my passing, in the last five hundred years [of the Dharma ending age], there will be those who observe the precepts and cultivate merit, who have faith that these are words of truth. You should know that these people have not merely cultivated the roots of virtue with one buddha, two buddhas, three, four, or five buddhas; they have cultivated all kinds of virtuous roots with hundreds of thousands, even countless numbers of buddhas. Upon hearing these passages, Subhuti, some will, in an

Chung Tai Translation Committee v1.95, p.5

instant, give rise to pure faith. The Tathagata fully knows and fully sees these beings as they attain such countless merits. Why? It is because these sentient beings are free from the notions of a self, a person, a sentient being, or a life span. They are also free from the notions of dharmas or non- dharmas.

“Why? If the minds of these sentient beings cherish these notions, then they will cling to a self, a person, a sentient being, and a life span. If they cherish the notion of dharmas, they will cling to a self, a person, a sentient being, and a life span. Why? If they cherish the notion of non-dharmas, they will cling to a self, a person, a sentient being, and a life span. Therefore one should not cherish dharmas or non-dharmas. For this reason, the Tathagata often teaches: Bhiksus, know that my Dharma is like a raft. If even the correct teachings (Dharma) should be abandoned, how much more so the incorrect teachings (non-Dharma)?”

正信希有分第六

須菩提白佛言•世尊•頗有眾生•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•

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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•

7. No Attainment, No Teaching

“Subhuti, what do you think? Has the Tathagata attained unsurpassed complete enlightenment? And does he explain the Dharma?” Subhuti said: “As I understand the meaning of what the Buddha has said, there is no fixed teaching called unsurpassed complete enlightenment. And there is also no fixed teaching that the Tathagata can convey. Why? The Dharma explained by the Tathagata cannot be grasped or explained. They are neither Dharmas nor non-Dharmas. How is this so? It is because all the saints and sages are distinguished by the Unconditioned Dharma.”

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•

8. Real Merit Has No Merit

“Subhuti, what do you think? If a person were to fill a trichiliocosm with the seven jewels and give them away in charity, wouldn’t the merit attained by this person be great?” Subhuti said, “Extremely great, World Honored One. Why? The nature of merit is empty; therefore the Tathagata says that this merit is

great.” The Buddha said: “But if a person comprehends and follows even a four-line verse of this sutra, and teaches it to others, this person’s merit would exceed that of the former example. Why? Subhuti, all buddhas and

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all of their teachings on unsurpassed complete enlightenment originate from this sutra. Subhuti, that which is called the Buddha Dharma is not the Buddha Dharma; therefore it is called the Buddha Dharma.”

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•

9. The Four Stages of an Arhat

“Subhuti, what do you think? Does a srota-apanna have the thought: ‘I have attained the realization of the srota- apanna’?” Subhuti said, “No, World Honored One. Why not? Because ‘srota-apanna’ means ‘stream-enterer,’ and there is in fact nothing to enter; one who does not enter into form, sound, smell, taste, touch, or dharmas is called a srota- apanna.”

“Subhuti, what do you think? Does a sakridagamin have the thought, ‘I have attained the realization of the sakridagamin’?” Subhuti said: “No, World Honored One. Why not? Although ‘sakridagamin’ means to go and come one more time, there is, in reality, no going and no coming. Therefore he is called a sakridagamin.”

“Subhuti, what do you think? Does an anagamin have the thought, ‘I have attained the realization of the anagamin’?” Subhuti said, “No, World Honored One. Why not?

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‘Anagamin’ means non-returning [to the human world], but there is, in fact, no such thing as non-returning. Therefore he is called an anagamin.”

“Subhuti, what do you think? Does an arhat have the thought, ‘I have attained the realization of the arhat’?” Subhuti said, “No, World Honored One. Why not? There is, in reality, no such a thing called ‘arhat.’ World Honored One, if

an arhat should give rise to the thought, ‘I have attained the realization of the arhat’, this means that he is attached to the notions of a self, a person, a sentient being, or a life span.

“World Honored One, you have said that of all people I am the foremost in attaining the samadhi of non-contention, and the foremost arhat in being free from desires. But I do not have the thought that I am an arhat who is free from desires. World Honored One, if I were to give rise to the thought that I have attained arhatship, then you would not have said that Subhuti practices aranya—abiding peacefully in non- contention. In reality, Subhuti abides in nothing at all, therefore Subhuti is called one who abides peacefully in non- contention.”

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•

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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•

10. Transformation to a Buddha World

The Buddha said to Subhuti, “What do you think? When the Tathagata studied under Dipankara Buddha, did he receive any Dharma?” “No, World Honored One, when the Tathagata studied under Dipankara Buddha, he did not receive any Dharma.” “Subhuti, what do you think? Does a bodhisattva transform a world into a Buddha world?” “No, he does not, World Honored One. Why not? One who transforms the world does not transform the world; that is to transform the world.”

“And so, Subhuti, bodhisattvas and mahasattvas should give rise to a pure mind that is not attached to form, sound, smell, taste, touch, or dharmas. The mind

should act without any attachments. Subhuti, if there were a person with a body the size of Mt. Sumeru, what do you think? Wouldn’t this body be huge?” “Extremely huge, World Honored One. Why? The Buddha teaches us that a body is not a body, hence it is called a huge body.”

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•

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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•

11. Merits of this Sutra

“Subhuti, what do you think? If there were as many Ganges Rivers as the grains of sand in the Ganges, wouldn’t the amount of sand contained in all those Ganges Rivers be great?” Subhuti said, “Extremely great, World Honored One. If even the number of the Ganges Rivers is innumerable, how much more so their grains of sand?” “Subhuti, now I tell you truthfully: If a good man or good woman filled as many trichiliocosms as the grains of sand in all those Ganges Rivers with the seven jewels, and gave them away in charity, wouldn’t this merit be great?” “Extremely great, World Honored One.” The Buddha said to Subhuti: “If a good man or good woman is able to comprehend and follow a four-line verse of this sutra and teach it to others, their merit will be far greater.”

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•

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12. The Most Extraordinary Merit

“Furthermore, Subhuti, wherever one teaches or recites so much as a four-line verse of this sutra, that place should be venerated as a Buddha-shrine by heavenly beings, human beings, and asuras in this world. How much more so is the case where one can completely remember, comprehend, and follow this sutra! Subhuti, you should know that such a person has achieved the highest, rarest of accomplishments. Wherever this sutra is present, it is as if the Buddha and the Buddha’s revered disciples were also present.”

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•

13. Naming of the Sutra

Then Subhuti addressed the Buddha, “World Honored One, what should we call this sutra, and how should we uphold it?” The Buddha said to Subhuti: “This sutra is called the Diamond of Perfect Wisdom. You should revere this title and practice the sutra accordingly. Why? Subhuti, the Buddha teaches that ‘prajna paramita’ (perfection of wisdom) is not prajna paramita. Therefore it is called prajna paramita. Subhuti, what do you think? Does the Tathagata have any Dharma to teach?” Subhuti said to the Buddha, “World Honored One, the Tathagata has nothing to teach.” “Subhuti, what do you think? Are all the tiny particles contained in this trichiliocosm great in number?” Subhuti said, “Extremely great, World Honored One.” “Subhuti, the Tathagata teaches that tiny particles are not tiny particles. Therefore they are

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called tiny particles. The Tathagata teaches that worlds are not worlds. Therefore they are called worlds.

“Subhuti, what do you think? Can the Tathagata be recognized by means of his thirty-two physical attributes?” “No, he cannot, World Honored One. One cannot recognize the Tathagata by means of his thirty-two physical attributes. Why not? Because the Tathagata teaches that the thirty-two physical attributes are in fact not real attributes. Therefore they are called the thirty-two physical attributes.” “Subhuti, if a good man or good woman were to dedicate lifetimes as numerous as the grains of sand in the Ganges River to charitable acts, and another comprehended and followed even a four-line verse of this sutra and taught it to others, the merits gained by the latter would far exceed that of the former.”

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•

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14. A Mind Without Attachments

Upon hearing this sermon, Subhuti was moved to tears, having deeply understood its meaning and significance. He said to the Buddha: “How remarkable, World Honored One! You have taught us such a profound sutra. Even though I have long attained the Wisdom Eye, I have never heard such a teaching before. World Honored One, if someone who hears this sutra gives rise to pure faith, and thus perceives the true nature of reality, we should know that this person has achieved the most extraordinary virtue. World Honored One, the true nature of reality is empty. This is what the Tathagata calls the true nature of reality.

“World Honored One, having just heard this sutra, I have no difficulty in believing, comprehending, and following it. But in the ages to come, in the last five hundred years, if there are sentient beings who hear this sutra, believe, comprehend, and follow it, they will be most remarkable beings. Why? These beings do not abide in the notions of a self, a person, a sentient being, or a life span. Why? Because a self is not a self. The appearances of a person, a sentient being, and a life span are likewise illusory. Why? Those who relinquish all appearances and notions are called buddhas.”

The Buddha said to Subhuti: “So it is, so it is. You should know that if someone who hears the teaching of this sutra is neither shocked, frightened, nor disturbed, this person is extremely rare. And why? Subhuti, the Tathagata says that the foremost paramita is not the foremost paramita. Therefore it is called

the foremost paramita. Subhuti, the Tathagata teaches that tolerance paramita is not tolerance paramita. Therefore it is called tolerance paramita. Why? Subhuti, in a former lifetime my body was mutilated by King Kalinga. At that time, I had no notions of a self, a person, a

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sentient being, or a life span. Why not? If I had held to the notions of a self, a person, a sentient being, or a life span, when my body was dismembered limb after limb, I would have given rise to feelings of resentment and hatred.

“Subhuti, I also recall that for five hundred lifetimes I was a rishi of tolerance. At that time, I was also free from the notions of a self, a person, a sentient being, or a life span. Therefore, Subhuti, bodhisattvas should relinquish all appearances and notions in their resolve to attain unsurpassed complete enlightenment. They should not give rise to any thought attached to form, sound, smell, taste, touch, or dharma. They should give rise to a mind without any attachments. Any attachment of the mind is errant. Therefore the Buddha says that a bodhisattva should practice charity with a mind unattached to form. Subhuti, to benefit all sentient beings, a bodhisattva should practice charity in this way. The Tathagata teaches that all appearances and notions are not appearances and notions, and that all sentient beings are not sentient beings.

“Subhuti, what the Tathagata speaks is true, real, and as it is. His words are neither deceptive nor contradictory. Subhuti, the Truth that the Tathagata has attained is neither real nor unreal. Subhuti, if a bodhisattva practices charity with attachments, he is like a person in the dark who cannot see anything. If a bodhisattva practices charity without any attachments, he is like a person under the bright sun with eyes open, seeing all things clearly. Subhuti, if in a future time there are good men and women who are able to recite, remember, comprehend, and follow this sutra, the Tathagata, with his Buddha-wisdom, will clearly perceive and recognize each one of them as they all achieve immeasurable and infinite virtues.”

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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•

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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•

15. The Sutra Is a Supreme Vehicle

“Subhuti, if a good man or good woman should renounce their life for charity in the morning as many times as there are grains of sand in the Ganges, and do likewise at noon and in the evening, continuing thus for immeasurable hundreds of thousands of millions of kalpas; and if someone else heard this teaching and gave rise to unwavering faith, the merit of the latter would far exceed that of the former. How much more the merit of those who transcribe, recite, remember, follow, and explain this sutra to others!

“In summary, Subhuti, this sutra carries inconceivable, immeasurable, limitless virtue, and the Tathagata teaches it for the benefit of the aspirants of the great vehicle, and the aspirants of the supreme vehicle. The Tathagata will know and see those, who are able to recite, remember, follow, and widely teach this sutra to others, as achieving innumerable, immeasurable, limitless, and inconceivable virtues. They carry on the work of the Tathagata in bringing

beings to unsurpassed complete enlightenment. Why? Subhuti, those who are content with inferior teachings are attached to the views of a self, a person, a sentient being, and a life span. Such people are not able to hear, recite, remember, and explain this sutra to others. Subhuti, wherever this sutra is present, all the heavenly and human beings and asuras in all the worlds should come and make offerings. You should know that its presence is equivalent to a pagoda that all should venerate

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and pay homage to, by circumambulating or scattering flowers and incense around its grounds.”

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•

16. Purgation of Bad Karma

“Furthermore, Subhuti, if there are good men or women who recite, remember, comprehend, and follow this sutra, but are belittled by others, it is because of their previous evil karma, which would cause them to be reborn in the wretched destinies. But now, by enduring the disparagement of others, this previous bad karma is eradicated, and they will eventually attain unsurpassed complete enlightenment. Subhuti, I remember that countless kalpas ago, before the time of Dipankara Buddha, I have encountered 84,000 billion nayutas of buddhas, made offerings to, and served all of them without fail. However, if someone in the Dharma-

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ending age can recite, remember, comprehend, and follow this sutra, this person’s virtue will be one hundred times, even a hundred trillion times greater than mine when I made offerings to all these buddhas. In fact, no such

comparison either by calculation or analogy is possible. Subhuti, if I fully revealed the virtue attained by good men and good women in the Dharma-ending age who recite, remember, comprehend, and follow this sutra, some people, upon hearing it, would become suspicious, skeptical, even bewildered. Subhuti, you should know that the underlying meaning of this sutra is inconceivable, and its rewards are also inconceivable.”

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•

17. All Dharmas Are Non-Dharmas

Then Subhuti addressed the Buddha, “World Honored One, if good men and good women resolve to attain unsurpassed complete enlightenment, how should they abide their mind, and how should they subdue their thoughts?” The Buddha said to Subhuti: “Good men and good women who resolve to attain unsurpassed complete enlightenment should think like

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this: ‘I will liberate all sentient beings by bringing them to nirvana.’ Yet when all sentient beings have been liberated, not a single sentient being has actually attained nirvana. Why not? Subhuti, if bodhisattvas abide in the notions of a self, a person, a sentient being, or a life span, they are not bodhisattvas. Why? Subhuti, there is actually no resolve for the attainment of unsurpassed complete enlightenment.

“Subhuti, what do you think? When the Tathagata met Dipankara Buddha, did he obtain anything in order to realize unsurpassed complete enlightenment?” “No, World Honored One. As I understand the meaning of your teaching, when you met Dipankara Buddha, there was nothing to obtain for the realization of unsurpassed complete enlightenment.” The Buddha said, “So it is, Subhuti, so it is. There is indeed nothing that can produce the unsurpassed complete enlightenment of the Tathagata. Subhuti, if there were something that could produce the unsurpassed complete enlightenment of the Tathagata,

Dipankara Buddha would not have foretold, ‘You will attain Buddhahood in the future, with the name Shakyamuni.’ It is precisely because there is actually nothing to be obtained in unsurpassed complete enlightenment that Dipankara Buddha foretold, ‘You will attain Buddhahood in the future, with the name Shakyamuni.’

Why? This is because ‘tathagata’ means ‘all phenomena (dharmas) as they really are.’ If someone says that the Tathagata attained unsurpassed complete enlightenment, Subhuti, there is in fact, nothing to attain in the Buddha’s unsurpassed complete enlightenment. Subhuti, the unsurpassed complete enlightenment attained by the Tathagata is neither real nor unreal. Therefore the Tathagata teaches that all dharmas are the Buddha Dharma. Subhuti, the so-called ‘all dharmas’ are not dharmas at all. Therefore they are called ‘all dharmas.’

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“Subhuti, take the example of a person with an immense, perfect body.” Subhuti said, “World Honored One, the person with the immense, perfect body has no such body; therefore it is called an immense, perfect body.” “Subhuti, so it is with a bodhisattva. If someone says, ‘I will bring countless sentient beings to nirvana,’ then he is not a bodhisattva. Why? Subhuti, there is actually no such thing called a bodhisattva. Therefore the Buddha says that all phenomena are free from the ideas of a self, a person, a sentient being, or a life span. Subhuti, if a bodhisattva says ‘I will transform the world into a Buddha world,’ then he is not a bodhisattva. Why? The Tathagata teaches that one who transforms the world is not the one who transforms the world. That is to transform the world. Subhuti, if a bodhisattva realizes the Dharma of non-self, the Tathagata says this is a real bodhisattva.”

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

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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•

18. All Thoughts Are Intangible

“Subhuti, what do you think? Does the Tathagata have the physical eye?” “Yes, World Honored One. The Tathagata has the physical eye.” “Subhuti, what do you think? Does the Tathagata have the divine eye?” “Yes, World Honored One, the Tathagata has the divine eye.” “Subhuti, what do you think? Does the Tathagata have the wisdom eye?” “Yes, World Honored One, the Tathagata has the wisdom eye.” “Subhuti, what do you think? Does the Tathagata have the Dharma eye?” “Yes, World Honored One. The Tathagata has the Dharma eye.” “Subhuti, what do you think? Does the Tathagata have the Buddha eye?” “Yes, World Honored One. The Tathagata has the Buddha eye.” “Subhuti, what do you think? Does the

Chung Tai Translation Committee v1.95, p.22

Buddha consider all the sand in the Ganges River as sand?” “Yes, World Honored One, the Tathagata calls it ‘sand.’” “Subhuti, what do you think? If there were as many Ganges Rivers as there are grains of sand in the Ganges River, and there were a Buddha world for each grain of sand of all those rivers, would the number of those Buddha worlds be great?” “Great indeed, World Honored One.”

The Buddha said to Subhuti: “The Tathagata is fully aware of the thoughts of each sentient being dwelling in all these Buddha worlds. How is it so? The Tathagata says all these thoughts are not thoughts. Therefore they are called thoughts. Why, Subhuti? Because past thoughts are intangible, present thoughts are intangible, and future thoughts are intangible.”

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•

Chung Tai Translation Committee v1.95, p.23

19. No Merit Is Great Merit

“Subhuti, what do you think? If a person were to fill all the worlds of the trichiliocosm with the seven jewels and give them all away in charity, wouldn’t this person’s merit be great?” “Yes, World Honored One, this person’s merit from such an act would be extremely great.” “Subhuti, if this merit were real, the Tathagata would not say that there is great merit. It is because this merit is non-existent that the Tathagata says that the merit is great.”

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•

20. Transcending Physical Attributes

“Subhuti, what do you think? Can the Buddha be recognized by means of his perfect physical body?” “No, World Honored One. The Tathagata cannot be recognized by means of his perfect physical body. Why? The Tathagata teaches

that a perfect physical body is not a perfect physical body, hence it is called a perfect physical body.” “Subhuti, what do you think? Can the Tathagata be recognized by means of his perfect attributes?” “No, World Honored One. The Tathagata cannot be recognized by means of his perfect attributes. Why? The Tathagata teaches that ‘perfect attributes’ are actually not perfect attributes. Therefore they are called perfect attributes.”

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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•

21. There Is No Dharma to Teach

“Subhuti, do not think that the Tathagata holds the thought ‘I have something to teach.’ Do not even think such a thing. Why not? Whoever says that the Tathagata has a Dharma to teach slanders the Buddha, because he does not understand my teaching. Subhuti, in teaching the Dharma there is no Dharma to teach. This is called teaching the Dharma.” Then the wise Venerable Subhuti said to the Buddha: “World Honored One, will there be sentient beings in the future [during the Dharma ending age] who will generate faith upon hearing these teachings?” The Buddha said, “Subhuti, they are neither sentient beings nor non-sentient beings. Why? Subhuti, the Tathagata teaches that sentient beings, who go through many births, are not sentient beings. Therefore they are called sentient beings.”

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•

Chung Tai Translation Committee v1.95, p.25

22. No Attainment Is Supreme Enlightenment

Subhuti said to the Buddha: “World Honored One, when the Buddha attained unsurpassed complete enlightenment, was nothing actually attained?” “So it is, Subhuti, so it is. As to unsurpassed complete enlightenment, I have not attained the slightest thing. This is why it is called unsurpassed complete enlightenment.”

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•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•

23. All Dharmas Are Equal

“Furthermore, Subhuti, all dharmas are equal, none is superior or inferior. This is called unsurpassed complete enlightenment. When one cultivates all good without the notions of a self, a person, a sentient being, or a lifespan, one attains unsurpassed complete enlightenment. Subhuti, the Tathagata teaches that good is not good, therefore it is good.”

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•

Chung Tai Translation Committee v1.95, p.26

24. The Merits of Transmitting the Sutra

“Subhuti, if a person were to accumulate the seven jewels into mounds equivalent to all Mt. Sumerus in the worlds of a trichiliocosm and give them away in charity, and another person recited, remembered, followed, and taught this prajna paramita sutra or even a four-line verse of this sutra to others, the merit of the former would not be a hundredth, or even a billionth, of that of the latter. In fact, the merit of the latter would be so great that no comparison, by calculation or by analogy, could possibly be made.”

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. There Are No Beings to Liberate

“Subhuti, what do you think? You should not claim that the Tathagata has the thought, ‘I will liberate sentient beings.’ Subhuti, do not have such a thought. Why? There are in fact no sentient beings for the Tathagata to liberate. If there were sentient beings liberated by the Tathagata, it would mean that the Tathagata holds the notions of a self, a person, a sentient being, or a life span. Subhuti, when the Tathagata says ‘I’, there is actually no ‘I’. Yet ordinary beings think there is a real ‘I’. Subhuti, the Tathagata says that ordinary beings are in fact not ordinary beings. Therefore they are called ordinary beings.”

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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•是名凡夫•

26. Seek the Buddha Not in Form or Sound

“Subhuti, what do you think? Can one discern the Tathagata by means of the thirty-two physical attributes?” Subhuti said, “Yes, yes. One can discern the Tathagata by means of the thirty-two physical attributes.” The Buddha said, “Subhuti, if one discerns the Tathagata by means of the thirty-two physical attributes, then a wheel-turning sage king would be a tathagata.” Subhuti said to the Buddha, “World Honored One, as I understand the meaning of what you have said, one should not try to discern the Tathagata by means of the thirty-two physical attributes.” Then the World Honored One spoke this verse:

Those who see me in form,Or seek me through sound, Are on a mistaken path;They do not see the Tathagata.

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•

Chung Tai Translation Committee v1.95, p.28

27. Avoid Annihilistic Views

“Subhuti, if you think that the Tathagata attains unsurpassed complete enlightenment without the perfection of all attributes, then, Subhuti, you should not think this way, because the Tathagata does not attain unsurpassed complete enlightenment without the perfection of all attributes. Subhuti, if you resolve to attain unsurpassed complete enlightenment with such a thought, you would be asserting the extinction of dharmas. You should not think this way. Why? One who resolves to attain unsurpassed complete enlightenment does not assert the extinction of dharmas.”

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•

28. Bodhisattvas Do Not Accumulate Merits

“Subhuti, if a bodhisattva were to give away enough of the seven jewels to fill as many world systems as the grains of sand in the Ganges River, and another bodhisattva attained the forbearance of the selfless nature of all phenomena, the virtue of this bodhisattva would exceed that of the former. Why? Subhuti, this is because bodhisattvas do not accumulate merits.” Subhuti said to the Buddha: “World Honored One, how is it that bodhisattvas do not accumulate merits?” “Subhuti, bodhisattvas do not cling to the merits they generate. Therefore I say that they do not accumulate merits.”

Chung Tai Translation Committee v1.95, p.29

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•

29. The Thus-Come One Neither Comes Nor Goes

“Subhuti, whoever says that the Tathagata (‘Thus-come One’) comes, goes, sits, or lies down does not understand the meaning of my teaching. Why? The Thus-come One neither comes nor goes. Therefore he is called ‘Thus-come One’.”

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•

30. The Nature of the World

“Subhuti, what do you think? If a good man or good woman were to take all the worlds of a trichiliocosm and crush them into tiny particles, wouldn’t these particles be numerous?” “Extremely numerous, World Honored One. Why? If these tiny particles had real existence, the Buddha would not call them tiny particles. What does this mean? What the Buddha calls ‘tiny particles’ are not tiny particles. Therefore they are called tiny particles. World Honored One, that which the Tathagata calls ‘all the worlds of a trichiliocosm’ are actually not worlds. Therefore they are called worlds. Why? To the extent that these worlds really exist, they do so as a composite. The Tathagata teaches that ‘composites’ are not

Chung Tai Translation Committee v1.95, p.30

composites. Therefore they are called composites.” “Subhuti, a composite is actually ineffable, but ordinary beings form attachments to such phenomena.”

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•

31. Extinction of the Four Views

“Subhuti, if someone claims that I teach views of a self, a person, a sentient being, or a life span, what would you say? Has this person understood the meaning of my teaching?” “World Honored One, this person has not understood the meaning of the Tathagata’s teaching. Why? The World Honored One explains that views of a self, a person, a sentient being, or a life span are actually not views of a self, a person, a sentient being, or a life span. Therefore they are called views of a self, a person, a sentient being, or a life span.” “Subhuti, one who resolves to attain unsurpassed complete enlightenment should know, perceive, believe, and understand all dharmas like this, just as they are, without attachment to the attributes of any dharma. Subhuti, the Tathagata has explained that dharma attributes are not dharma attributes, therefore they are called dharma attributes.”

Chung Tai Translation Committee v1.95, p.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•

32. All Phenomena Are Illusions

“Subhuti, if a person were to amass enough of the seven jewels to fill countless worlds and give them away in charity, and if a good man or good woman with the bodhisattva resolve takes as few as a four-line verse of this sutra, recites, remembers, follows, and expounds it to others, the latter’s merit would far exceed that of the former. How should one teach it to others? Without attachment, abiding in stillness and suchness. Why?

All conditioned phenomenaAre like a dream, an illusion, a bubble, a shadow, Like dew or a flash of lightning;Thus we shall perceive them.”

With this the Buddha concluded the sutra. The elder Subhuti, other bhiksus, bhiksunis, upasakas, upasikas, heavenly and human beings, asuras, and other beings of the world, having heard the Buddha, were all filled with immense joy; they accepted and followed the teaching faithfully.

The Diamond of Perfect Wisdom Sutra

Chung Tai Translation Committee v1.95, p.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•

金剛般若波羅蜜經Chung Tai Translation Committee v1.95, p.33

Three Refuges

I take refuge in the Buddha,May all sentient beings, Understand the Great Way profoundly,

And bring forth the bodhi mind.

I take refuge in the Dharma, May all sentient beings, Deeply enter the sutra treasury, And have wisdom vast as the sea.

I take refuge in the Sangha, May all sentient beings, Form together a great assembly, One and all in harmony.

Four Great Vows

Countless are sentient beings, I vow to liberate; Endless are afflictions, I vow to eradicate; Measureless are the Dharmas, I vow to master; Supreme is the Buddha Way, I vow to attain.

Dedication of Merits

What a wonderful blessing to recite this sutra.

Let us dedicate the superb and limitless meritsTo all floundering and struggling sentient beings; May they soon reach the Buddha Land of Infinite Light. Buddhas of the past, present, and future in all the worlds, All bodhisattvas and mahasattvas, Maha-prajna-paramita!

中台禪寺

CHUNG TAI CHAN MONASTERY

台灣南投縣埔里鎮一新里中台路一號One Chung Tai Road, Puli, Nantou, Taiwan 545, R.O.C.