金刚经中英文对照

金刚经中英文对照本

《金刚经》简介

《金刚经》传入中国后，自东晋到唐朝共有六个译本，以鸠摩罗什所译《金刚般若波罗蜜经》最为流行。唐玄奘译本，《能断金刚般若波罗蜜经》，为鸠摩罗什译本的一个重要补充。其他译本则流传不广。

《金刚经》通篇讨论的是空的智慧。一般认为前半部说众生空，后半部说法空。

《金刚般若波罗蜜经》，又译《能断金刚般若波罗蜜经》，简称《金刚经》，是大乘佛教重要经典之一，为出家、在家佛教徒常所颂持。20世纪初出土于敦煌的《金刚经》，为世界最早的雕版印刷品之一，现存于大英图书馆。

《金刚经》于公元前994年间（约当中国周穆王时期），成书于古印度。是如来世尊释迦牟尼在世时与长老须菩提等众弟子的对话纪录，由弟子阿傩所记载。

金刚经属于《大正新修大藏经》中般若部的经典之一，主要讲述大乘佛教的空性与慈悲精神。由于该经旨在论述成道境界，即无上正等正觉，在佛教中亦为“不可说境界”，故尽管经文篇幅短小，其文字结构仍然晦涩复杂。经文中强调“真理”本身的不合逻辑，必须躬亲体验才能感悟，而无法透过文字和简单逻辑推理而得。由于其精神与禅宗“直指人心，见性成佛”理念相契合，《金刚经》在禅宗五祖弘忍、六祖惠能以后的禅宗具有至高无上的地位，其影响也随之源远流长。

英译本前言（来源：https://wenku.baidu.com/view/8bdaac6365ce050877321372.html###）

Vajra Sutra Liturgy

Incense Praise

Incense in the censer now is burning,

All the Dharma Realm receives the fragrance.

From afar the sea-vast host of Buddhas,

All inhale its sweetness.

In every place auspicious clouds appearing

Our sincere intentions thus fulfilling

As all Buddhas show their perfect bodies

Namo Incense Cloud Canopy Bodhisattva, Mahasattva

Invoking Spiritual Presence Before Reciting the Vajra Sutra

(A person who wants to recite the Vajra Sutra, must firstsincerely recite the Mantra (True Words) for Purifying the Karma of the Mouth,and then invite the Eight Vajra-Spirits and next invoke the Four Bodhisattvas'names. Then they will protect the cultivator at all times and places.)

Mantra for Purifying the Karma of the Mouth

Syou Li Syou Li

Mwo He Syou Li

Syou Syou Li Sa Wa He.

Mantra for Purifying the Three Modes of Karma

Nan.

Sa Wa Pwo Wa Shu Two.

Sa Wa Da Mwo Sa Wa.

Pwo Wa Shu Duo Han.

Mantra for Calming the Earth

Na Mwo San Man Dwo.

Mu Two Nan

Nan

Du Lu Du Lu Di Wei

Sa Pwo He.

Mantra for Making Universal Offerings

Nan.

Ye Ye Nang

San Pwo Wa

Wa Dz La Hung

Inviting the Eight Vajra Spirits

We respectfully invite the Green Vajra Who Banishes Disasters.

We respectfully invite the Vajra Who Banishes Toxins

We respectfully invite the Yellow Vajra Who Grant Wishes

We respectfully invite the White Vajra Who Purifies Water

We respectfully invite the Red Vajra Whose Sound Brings Fire

We respectfully invite the Vajra Who Pacifies Disasters

We respectfully invite the Vajra Purple Worthy

We respectfully invite the Vajra Great Spirit.

Inviting the Four Bodhisattvas

We respectfully invite The Bodhisattva Vajra Company

We respectfully invite The Bodhisattva Vajra Rope

We respectfully invite The Bodhisattva Vajra Affection

We respectfully invite The Bodhisattva Vajra Speech.

On Making Vows

I bow my head to the one honored in all three realms

I take refuge with the Buddhas of all Ten Directions

I now make this solemn vow

To always uphold this Vajra Sutra

Above may my rewards go to Repaying the Four Kinds of Kindnessabove,

And aiding those below in the three paths of suffering.

May those who see and hear of this, All bring forth the resolve forBodhi,

So that when this retribution body is done,

We will be reborn together In the Land of Utmost Happiness.

The Questions Chant

How can I attain a vajra-indestructible body that will live long?

Tell me the reasons why one gets great enduring strength

How can I reach the other shore by reciting this sutra

I hope the Buddha will explain these subtle secrets

And show them extensively to all beings.

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Invoking the Buddha's Holy Name

Namo Fundamental Teacher Shakyamuni Buddha (3x)

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Verse for Opening a Sutra

The unsurpassed, deep, profound, subtle, wonderful Dharma,

In a hundred thousand million eons, is difficult to encounter;

Now that I've come to receive and hold it, within my sight andhearing,

I vow to fathom the Thus Come One's true and actual meaning.

金刚般若波羅蜜多经The Vajra Prajna Paramita Sutra

第一品法会因由分

如是我闻，一时，佛在舍卫国祗树给孤独园，与大比丘众千二百五十人俱。尔时，世尊食时，着衣持钵，入舍卫大城乞食。于其城中，次第乞已，还至本处。饭食讫，收衣钵，洗足已，敷座而坐。

我听佛是这样说的。当时，佛祖释迦牟尼在舍卫国的祗树给孤独园，和大比丘众一千二百五十人居住在那里。那时，世尊到吃饭时身着法衣，捧着食钵，进入舍卫国都城化缘。在城内乞食，化缘完后，回到住处。吃完饭，收好法衣和食钵，洗完脚，铺好座垫就开始打坐。

THE REASONS FOR THE DHARMA ASSEMBLY, ONE

Thus I have heard, at one time the Buddha dwelt at Shravasti inthe Jeta Grove in the Garden of the Benefactor of Orphans and the Forlorn,together with a gathering of great Bhikshus, twelve hundred fifty in all. Atmeal time the World Honored One put on his robe, took up his bowl and enteredthe great city of Shravasti to collect alms. After he had finished hissequential alms-round, he returned to his dwelling. When his meal wascompleted, he put his robe and bowl away. After he washed his feet, he arrangedhis seat and sat down.

金刚经第二品善现启请分

时，长老须菩提在大众中即从座起，偏袒右肩，右膝着地，合掌恭敬而白佛言：“希有！世尊！如来善护念诸菩萨，善付嘱诸菩萨。世尊！善男子、善女人，发阿耨多罗三藐三菩提心，云何应住，云何降伏其心？”佛言：“善哉，善哉。须菩提！如汝所说，如来善护念诸菩萨，善付嘱诸菩萨。汝今谛听！当为汝说：善男子、善女人，发阿耨多罗三藐三菩提心，应如是住，如是降伏其心。”“唯然，世尊！愿乐欲闻。”

这时名叫须菩提的长老，从众比丘中离座站起来，右肩袒露，右膝着地，合上手掌十分恭敬地对佛说：“举世稀有的世尊啊，（佛）您要求各位菩萨好好守护住自己的心念，要求各位菩萨常常警示自己。世尊啊，那些善男善女如果也想修成至高无上的平等觉悟之心而成佛，那您说怎样才能守住心念，才能排除邪念的干扰呢？” 佛回答道：“好啊好啊，问得好！须菩提，就像你所说的，佛要求各位菩萨好好守护自己的心念，常常警示自己。现在你认真听着，我来告诉你。善男善女想修成至高无上的平等觉悟之心而成佛，应该像这样守护心念，像这样排除邪念干扰。”须菩提说：“我正在认真听着，世尊，我很愿意听您再讲下去。”

SUBHUTI'S REQUEST, TWO

At that time the Elder Subhuti arose from his seat in the greatassembly, uncovered his right shoulder, placed his right knee on the ground,joined his palms together respectfully and addressed the Buddha, "Howrare, World Honored One, is the Thus Come One who protects and cares well forall Bodhisattvas and well favors all Bodhisattvas. World Honored One, if a goodman or good woman resolves his mind on Anuttarasamyaksambodhi, on what shouldhe rely? How should he subdue his mind?" The Buddha said, "Very good,very good Subhuti. It is as you say. The Thus Come One protects and cares wellfor all Bodhisattvas and well favors all Bodhisattvas. Now listen attentively;I shall tell you. A good man or good woman who resolves his mind onAnuttarasamyaksambodhi should thus rely and thus subdue his mind.""Yes indeed, World Honored One. I am delighted and wish to listen."

金刚经第三品大乘正宗分

佛告须菩提：“诸菩萨摩诃萨应如是降伏其心！所有一切众生之类：若卵生、若胎生、若湿生、若化生；若有色、若无色；若有想、若无想、若非有想非无想，我皆令入无余涅盘而灭度之。如是灭度无量无数无边众生，实无众生得灭度者。何以故？须菩提！若菩萨有我相、人相、众生相、寿者相，即非菩萨。”

佛告诉须菩提：“诸位菩萨，大菩萨，应该像这样排除邪念的干扰。一切有生命的东西，如卵生的，胎生的，潮湿之处腐烂而生的，其他物质幻化而成的，有形的，无形的，有思想的，无思想的，没排除杂念的，排除了杂念的，我都使他们灭度而入无余涅槃的境界。虽然我灭度了无量、无数、无边的众生，而实质上众生没有被我灭度。”“这是什么缘故呢？”“菩提，如果菩萨心中还有自我相状，他人相状，众生相状，长生不老者相状，那就不是真正的菩萨。”

THE ORTHODOX DOCTRINE OF THE GREAT VEHICLE, THREE

The Buddha told Subhuti, "All Bodhisattvas, Mahasattvas,should subdue their minds thus: 'I must cause all living beings--those bornfrom eggs, wombs, moisture, by transformation; those with form, those withoutform, those with thought, those without thought, those not totally endowed withthought, and those not totally without thought--to enter Nirvana withoutresidue and be taken across to Cessation. Yet of the immeasurable, numberless,boundless numbers of living beings thus taken across to Cessation, there isactually no living being taken across to Cessation.' Why? Subhuti, if aBodhisattva has an appearance of self, others, living beings, or a life, he isnot a Bodhisattva."

金刚经第四品妙行无住分

“复次，须菩提！菩萨于法，应无所住，行于布施，所谓不住色布施，不住声香味触法布施。须菩提！菩萨应如是布施，不住于相。何以故？若菩萨不住相布施，其福德不可思量。须菩提！于意云何？东方虚空可思量不？”“不也，世尊！”“须菩提！南西北方四维上下虚空可思量不？”“不也，世尊！”“须菩提！菩萨无住相布施，福德亦复如是不可思量。须菩提！菩萨但应如所教住。”

“再说，须菩提，菩萨修行佛法，应该是无所执著，无所布施。也就是说布施而离开布施相，不要执著于声音、香气、味道、触摸、意识的布施。须菩提，菩萨应该这样布施，不要执著于表相的布施。”“这是什么缘故？”“如果菩萨不执著于表相作布施，他所得到的福德就大得不可思量。须菩提，你意下觉得如何？单是东方的虚空有多大？你能思量得出来吗？”“不可思量，世尊。”“须菩提，南方、西方、北方，上方，下方虚空广阔，你能思量出有多大吗？”“不可思量，世尊。 ”“须菩提，菩萨不执著于表相作布施，他的福德也像这样大得不可思量。须菩提，初发菩提心的菩萨只能按我教你的方法来修行。”

WONDERFUL PRACTICE IS TO NOT RELY ON ANYTHING, FOUR

"Moreover, Subhuti, as to dharmas, a Bodhisattva should notrely on anything when giving. That is to say, when giving, he should neitherrely on forms, nor sounds, smells, tastes, tangible objects or dharmas.Subhuti, a Bodhisattva should give thus: he should not rely on appearances.Why? If a Bodhisattva does not rely on appearances when giving, his blessingsand virtues are inconceivable and immeasurable. "Subhuti, what do youthink, is the space in the east conceivable or measurable?" "No, WorldHonored One." "Subhuti, is the space in the south, west, north, or inthe intermediate directions, above or below, conceivable or measurable?""No, World Honored One." "Subhuti, the blessings and virtues ofa Bodhisattva who does not rely on appearances when giving, are just asinconceivable and immeasurable. Subhuti, a Bodhisattva should rely only on theteachings."

金刚经第五品如理实见分

“须菩提！于意云何？可以身相见如来不？”“不也，世尊！不可以身相得见如来。何以故？如来所说身相，即非身相。”佛告须菩提：“凡所有相，皆是虚妄。若见诸相非相，即见如来。”

“须菩提，你认为可以凭佛的身相来见如来否？”“不可，世尊。不可以身相来见如来。”“为什么呢？”“因为佛所说的身相，也就是非身相。”佛告诉须菩提：“凡是一切有形有相的身相，都是虚妄不真的。如果能把各种身相都看成非身相，你就见到如来的法身了。”

GENUINE DISCERNMENT OF THE PRINCIPLE OF SUCHNESS, FIVE

"Subhuti, what do you think, is it possible to see the ThusCome One in his physical appearances?" "No, World Honored One, it isnot possible to see Thus Come One in his physical appearances. Why? Because thephysical appearances mentioned by the Thus Come One are not physicalappearances." The Buddha said to Subhuti, "All appearances are emptyand false. If one sees all appearances as no appearances, then one sees theThus Come One."

金刚经第六品正信希有分

须菩提白佛言：“世尊！颇有众生，得闻如是言说章句，生实信不？”佛告须菩提：“莫作是说。如来灭后，后五百岁，有持戒修福者，于此章句能生信心，以此为实，当知是人不于一佛二佛三四五佛而种善根，已于无量千万佛所种诸善根，闻是章句，乃至一念生净信者，须菩提！如来悉知悉见，是诸众生得如是无量福德。何以故？是诸众生无复我相、人相、众生相、寿者相；无法相，亦无非法相。何以故？是诸众生若心取相，则为着我人众生寿者。若取法相，即着我人众生寿者。何以故？若取非法相，即着我人众生寿者，是故不应取法，不应取非法。以是义故，如来常说：‘汝等比丘，知我说法，如筏喻者；法尚应舍，何况非法。’”

须菩提对佛说：“世尊，如众生听到佛刚才所讲的道理，那他们还能信佛吗？”佛告诉须菩提说：“不要这样说。我寂灭后，过五百年将有修持佛法成正果的，对我刚才说的道理能理解，他们会认为此理真实可信。应当知道，这些人不是从一个佛、两个佛、三四五个佛那儿来培植自己的善性的，而是从无数个佛那儿来修行种善根，他们闻说我刚才所讲的道理，将在一念之间产生空灵洁净的信念来。须菩提，我全都能知能见，这些众生能修得不可估量的福德。”“为什么呢？”“这些人不再有我相、人相、众生相、寿者相这四种错误想法，他们心中没有佛法的表相，也没有非佛法的表相，没有任何惦念了。”“那又是什么原因呢？”“这些人如心中存有相状，那就会执著于自我的相状，他人的相状，众生的相状，长寿者的相状；如心中有佛法的相状，也就会执著于自我、他人、众生、寿者的相状。”“这又是为什么呢？”“如果心中有没有佛法的表相，就会执著于自我、他人、众生、寿者。因此，我们既不应该执迷于佛法的表相，也不执迷于没有佛法的表相，不要有任何惦念。因为这个原因，我常说你们这些比丘，应知道我所说的法，就如同渡河的木筏，过河上岸后就不用惦记它了。对佛法尚且都该这样不要执著，何况对于非佛法呢！”

PROPER FAITH IS RARE, SIX

Subhuti addressed the Buddha, "World Honored One, in thefuture will there be living beings who truly believe upon hearing suchphrases?" The Buddha told Subhuti, "Do not say that! In the last fivehundred years after the Thus Come One's Cessation, there will be those who,holding the moral precepts and cultivating blessings, will believe such phrasesand accept them as true. You should know that such people have not planted goodroots with just one Buddha, two Buddhas, three Buddhas, four, or five Buddhas,but they have planted good roots at the places of immeasurable tens of millionsof Buddhas. The Thus Come One knows and sees all people who hear these phrases,Subhuti, and have even a single thought of pure faith. Such living beings willthus obtain immeasurable blessings and virtues. Why? Because those livingbeings no longer cling to the appearances of self, others, living beings, or alife, nor to the appearances of dharmas or non-dharmas. Why? If those livingbeings' minds cling to appearances, that would be attachment to a self, others,living beings and a life. If they cling to appearances of dharmas, that wouldbe attachment to a self, others, living beings and a life. Why? If they clingto the appearances of non-dharmas, that would be attachment to a self, others,living beings and a life. Therefore, you should not cling to dharmas; youshould not cling to non-dharmas. Because of this principle the Thus Come Onealways says, 'Bhikshus, you should all know that the Dharma I speak is like araft. You must let go of dharmas. Even more so let go of non-dharmas.'"

金刚经第七品无得无说分

“须菩提！于意云何？如来得阿耨多罗三藐三菩提耶？如来有所说法耶？”须菩提言：“如我解佛所说义，无有定法名阿耨多罗三藐三菩提，亦无有定法，如来可说。何以故？如来所说法，皆不可取、不可说、非法、非非法。所以者何？一切圣贤，皆以无为法而有差别。”

“须菩提，我再问你，我已修得至高无上的平等觉悟而成佛了吗？我说过法吗？”须菩提说：“如按我对佛所说意思的理解，本来就没有至高无上、大彻大悟大智慧之法，您也没有给我们讲过什么固定的法。”“为何这样说呢？”“您所说的法，都不能固持，不能用语言来表达，既不是法，又不是非法。”“为什么会这样呢？”“因为所有的圣贤都认为没有固定的法，只有各人理解不同而存在差别的法。”

NOTHING ATTAINED, NOTHING SPOKEN, SEVEN

"Subhuti, what do you think, did the Thus Come One attainAnuttarasamyaksambodhi? Did the Thus Come One speak any Dharma?" Subhutianswered, "As I understand what the Buddha has said, there is nopredetermined Dharma called Anuttarasamyaksambodhi, and there are not anypredetermined Dharmas which the Thus Come One could speak. Why? All the Dharmawhich the Thus Come One has spoken can neither be clung to nor spoken of. It isneither Dharma nor non-dharma. Why is that so? All Worthy Ones and Sages aredifferent because of Unconditioned Dharmas."

金刚经第八品依法出生分

“须菩提！于意云何？若人满三千大千世界七宝以用布施，是人所得福德，宁为多不？”须菩提言：“甚多，世尊！何以故？是福德即非福德性，是故如来说福德多。”“若复有人，于此经中受持，乃至四句偈等，为他人说，其福胜彼。何以故？须菩提！一切诸佛，及诸佛阿耨多罗三藐三菩提法，皆从此经出。须菩提！所谓佛法者，即非佛法。”

“须菩提，你再想想！倘若有人将三个大千世界的七宝用来布施，此人所获的福德是否很多？”须菩提回答道：“相当多，世尊。”“原因何在？”“因为这种福德是有相布施，并不是自性的智慧福德。”“因此我说那人能获得的福德多，但只是一个相，而非福德性。如还有人能理解我说的《金刚经》，用心修持，甚至反复念诵四句偈语等，给他人说法，那么他所获得的福德就会超过布施七宝的人。”“这是什么原因呢？”“须菩提，一切的佛，以及所有佛的至高无上、大彻大悟的智慧佛法，都是从我所讲的经中产生出来的。须菩提，所谓佛法，也就是没有佛法。”

THEY ARISE FROM DHARMA, EIGHT

"Subhuti, what do you think, if a person gave as a gift theseven kinds of precious gems in quantity enough to fill up a Threefold GreatThousand World System, would such a person obtain many blessings andvirtues?" Subhuti said, "Very many, World Honored One. Why? Theseblessings and virtues do not refer to the essential nature of blessings andvirtues. Therefore, the Thus Come One says they are many blessings andvirtues." "If on the other hand, a person were to accept and upholdeven so few as four lines of verse from this Sutra and speak them for others,this person's blessings would surpass the blessings of the individual mentionedabove. Why? Subhuti, all Buddhas and their Dharma of Anuttarasamyaksambodhicome from this Sutra. Subhuti, by this I mean the Buddha and the Dharma are notthe Buddha and the Dharma."

金刚经第九品一相无相分

“须菩提！于意云何？须陀洹能作是念：‘我得须陀洹果’不？”须菩提言：“不也，世尊！何以故？须陀洹名为入流，而无所入，不入色声香味触法，是名须陀洹。”“须菩提！于意云何？斯陀含能作是念：‘我得斯陀含果’不？”须菩提言：不也，世尊！何以故？斯陀含名一往来，而实无往来，是名斯陀含。”“须菩提！于意云何？阿那含能作是念：‘我得阿那含果’不？”须菩提言：“不也，世尊！何以故？阿那含名为不来，而实无不来，是名阿那含。”“须菩提！于意云何？阿罗汉能作是念，‘我得阿罗汉道’不？”须菩提言：“不也，世尊！何以故？实无有法名阿罗汉。世尊！若阿罗汉作是念：‘我得阿罗汉道’，即着我人众生寿者。世尊！佛说我得无诤三昧，人中最为第一，是第一离欲阿罗汉。我不作是念：‘我是离欲阿罗汉’。世尊！我若作是念：‘我得阿罗汉道’，世尊则不说须菩提是乐阿兰那行者！以须菩提实无所行，而名须菩提是乐阿兰那行。

“须菩提，我再问你，初果须陀洹的圣人能认为自己已修得须陀洹果了吗？”须菩提说：“不能的，世尊。”“为什么？”“因为须陀洹这个果位叫入流，然而却无所入，他不被色、声、香、味、触、法所惑，这是一个须陀洹的名字，而没有须陀洹的实体。”“须菩提，你再想想，二果斯陀含可作这样的念头：我已得到斯陀含的果位吗？”须菩提说：“不可以，世尊。”“为什么？”“斯陀含具名为‘一往来’，然而实无往来，因此这只是斯陀含的名字。”“须菩提，你再想想，阿那含能有这样的念头：我已获得阿那含的正果而达到无来的境界吗？”须菩提答道：“不能，世尊。”“为什么？”“阿那含虽然名为不来，说是不需轮回，而实际上佛法无来无不来，因此阿那含只是有个无来的空名。”“须菩提，我再问你，阿罗汉能认为自己已经修行到达不再生死轮回这种境界吗？”须菩提说：“不能这样认为，世尊。”“为什么呢？”“实际上根本没有什么法是永恒不变的，因此阿罗汉也只是个名称。世尊，阿罗汉认为自己已修成了阿罗汉道，那他就有了我相、人相、众生相、寿者相。世尊，您曾说我已达到没有胜负心、斗争心的境界，这是人的最高境界，是超出欲界最高境界的阿罗汉。世尊，我倘若有这种心念：“我已修到了无争的阿罗汉境界。”您就不会说我已是达到一切无争境界的人了，因为我实际上什么也没修，只是得了个须菩提，是无争之人的名义而已。”

THE ONE APPEARANCE IS BEYOND APPEARANCES, NINE

"Subhuti, what do you think, can a Shrotaapana have thethought, 'Have I attained the Fruition of Shrotaapana'?" Subhuti said,"No, World Honored One. Why? Shrotaapana means 'one who has entered theflow.' And yet, he has not entered anything. He has not entered forms, sounds,smells, tastes, tangible objects or dharmas. Therefore, he is called aShrotaapana." "Subhuti, what do you think, can a Sakrdagamin have thethought, 'Have I attained the Fruition of Sakrdagamin'?" Subhuti said,"No, World Honored One. Why? Sakrdagamin means 'one who returns oncemore,' but actually he does not return. Therefore, he is called aSakrdagamin." "Subhuti, what do you think, can an Anagamin have thethought, 'Have I attained the Fruition of Anagamin?'" Subhuti said,"No, World Honored One. Why? Anagamin means 'one who does not return,' butactually he is without not returning. Therefore, he is called anAnagamin." "Subhuti, what do you think, can an Arhat have thethought, 'Have I attained the Way of the Arhat?'" Subhuti said, "NoWorld Honored One. Why? Actually, there is no dharma called 'Arhat.' WorldHonored One, if an Arhat had the thought, 'I have attained the Way of theArhat,' that would be an attachment to self, others, living beings and to alife. World Honored One, the Buddha has said that I am foremost in theattainment of the No Strife Samadhi, and I am the foremost Arhat free fromdesire. Yet, World Honored One, I do not have the thought, 'I am an Arhat freefrom desire.' If I had the thought, 'I have attained the Way of the Arhat,' thenthe World Honored One would not say, 'Subhuti is foremost of those who delightin practicing Aranya.' Since Subhuti actually does not practice anything, he iscalled, 'Subhuti who delights in practicing Aranya.'"

金刚经第十品庄严净土分

佛告须菩提：“于意云何？如来昔在然灯佛所，于法有所得不？”“不也，世尊！如来在然灯佛所，于法实无所得。”“须菩提！于意云何？菩萨庄严佛土不？”“不也，世尊！何以故？庄严佛土者，即非庄严，是名庄严。”“是故须菩提！诸菩萨摩诃萨应如是生清净心，不应住色生心，不应住声香味触法生心，应无所住而生其心。须菩提！譬如有人，身如须弥山王，于意云何？是身为大不？”须菩提言：“甚大，世尊！何以故？佛说非身，是名大身。”

佛对须菩提说：“你想想，我当初在然灯佛那里，佛法上有所修得了没有？”“没有，您在然灯佛处并未修得什么佛法。”“须菩提，我再问你，菩萨用其功德来庄严佛土吗？”“没有，世尊。”“为什么呢？”“说是庄严佛土，就是不庄严，是叫做庄严。”“因此，须菩提，各位菩萨摩诃萨，应该像这样修得清净心，不应当固持声、色、香、味、触、法而生成心念。应该无所执著而生成空灵洁净的心念。须菩提，比方说有个人，身体像须弥山那样高大，你想想，这身体高大不高大？” 须菩提答道：“很大，世尊。”“为什么这样说呢？”“佛说的非身就是法身，没有边际，那才是大身。”

ADORNING PURE LANDS, TEN

The Buddha said to Subhuti, "What do you think? Did the ThusCome One obtain any Dharma when he was with Burning Lamp Buddha in thepast?" "No, World Honored One, the Thus Come One did not actuallyobtain any Dharma when he was with Burning Lamp Buddha." "Subhutiwhat do you think? Does a Bodhisattva adorn Buddhalands?" "No, WorldHonored One. Why? One who adorns Buddhalands does not adorn anything. Therefore,it is called adorning." "Therefore Subhuti, all BodhisattvasMahasattvas should thus produce a pure mind which does not rely on forms,sounds, smells, tastes, tangible objects or dharmas. He should produce a mindwhich does not rely on anything. Subhuti, suppose a person had a body likeSumeru, king of mountains. What do you think? Would that body be big?"Subhuti addressed the Buddha, "Very big, World Honored One. Why? TheBuddha says it is not a body. Therefore, it is called a big body."

金刚经第十一品无为福胜分

“须菩提！如恒河中所有沙数，如是沙等恒河，于意云何？是诸恒河沙宁为多不？”须菩提言：“甚多，世尊！但诸恒河尚多无数，何况其沙。”“须菩提！我今实言告汝：若有善男子、善女人，以七宝满尔所恒河沙数三千大千世界，以用布施，得福多不？”须菩提言：“甚多，世尊！”佛告须菩提：“若善男子、善女人，于此经中，乃至受持四句偈等，为他人说，而此福德胜前福德。”

“须菩提，就如恒河中有无数沙粒，每一粒沙再做一条恒河。你想想，恒河中所有的沙粒加起来多不多？”须菩提说：“很多，世尊。”“只算恒河，尚且多得无法 计算，更何况河中的沙粒呢！须菩提，我现在实话告诉你：如果有善男善女用可填满你所住的像恒河沙粒那样多的三千大千世界的七宝来布施，他们所得到的福德多 不多呢？”须菩提回答说：“很多，世尊。”佛告诉须菩提：“假如善男善女在这部《金刚经》里，不要说讲全部经文，甚至只领受执持四句偈语等，给他人解说， 这样所获的福德，就比用那么多的七宝来布施所获福德要多。”

THE SUPREMACY OF UNCONDITIONED BLESSINGS, ELEVEN

"Subhuti, suppose there were as many Ganges Rivers as there are grains of sand in the Ganges River. What do you think, would the grains of sand in all those Ganges Rivers be many?" Subhuti said, "Very many, World Honored One. That many Ganges rivers alone would be uncountable, how much the more so the grains of sands contained in them. "Subhuti, I am speaking truthfully. Suppose a good man or good woman had filled with the Seven Kinds of Precious Gems as many Threefold Great Thousand World Systems as there are grains of sand in all those Ganges Rivers and gave them as an offering. Would that person obtain many blessings?" Subhuti said, "Very many, World Honored One." The Buddha told Subhuti, "If a good man or good woman were to accept and uphold even so few as four lines of verse from this Sutra and speak them for others, those blessings and virtues would surpass the previous blessings and virtues."

金刚经第十二品尊重正教分

“复次，须菩提！随说是经，乃至四句偈等，当知此处，一切世间、天人、阿修罗，皆应供养，如佛塔庙，何况有人尽能受持读诵。须菩提！当知是人成就最上第一希有之法，若是经典所在之处，则为有佛，若尊重弟子。”

接着，佛又说：“须菩提，如人们随时随地解说这部《金刚经》，甚而至于仅只念诵四句偈语等，应当知道这个地方，所有一切的人和阿修罗，都应当像供养佛塔庙 宇一样供养这个地方。何况有人能诵读并领受修持这部经！须菩提，应当知道，此人成就了最高的、第一的、最罕见的佛法。如果有这部经典所在的地方，就是有佛 的地方，就是有佛最尊贵的弟子的地方。”

REVERING THE PROPER TEACHING, TWELVE

"Moreover, Subhuti, know that all the gods, humans and asuras of the world should make offerings to any place where even as few as four lines of verse from this Sutra have been spoken, just as they would make offerings to a Buddha, a stupa or a temple. How much the more should they make offerings to any place where there are people who can completely accept, uphold, read and recite this Sutra. Subhuti you should know that such people accomplish the supreme, foremost and most rare of dharmas. Wherever this Sutra is found, there is a Buddha or reverent disciple."

金刚经第十三品如法受持分

尔时，须菩提白佛言：“世尊！当何名此经，我等云何奉持？”佛告须菩提：“是经名为《金刚般若波罗蜜》，以是名字，汝当奉持。所以者何？须菩提！佛说般若波罗蜜，即非般若波罗蜜。须菩提！于意云何？如来有所说法不？”须菩提白佛言：“世尊！如来无所说。”“须菩提！于意云何？三千大千世界所有微尘是为多不？”须菩提言：“甚多，世尊！”“须菩提！诸微尘，如来说非微尘，是名微尘。如来说：世界，非世界，是名世界。须菩提！于意云何？可以三十二相见如来不？”“不也，世尊！何以故？如来说：三十二相，即是非相，是名三十二相。”“须菩提！若有善男子、善女人，以恒河沙等身命布施；若复有人，于此经中，乃至受持四句偈等，为他人说，其福甚多。”

此时，须菩提问佛道：“世尊，应当叫这部经一个什么名字呢？我们这些人该如何供奉、修持此经呢？”佛告诉须菩提：“这部经名叫《金刚般若波罗蜜》。就凭这 个名字，你们都应供奉、修持。”“这样做的原因是什么？”“须菩提，佛说的般若波罗蜜，要按真谛来讲，就不是般若波罗蜜，只是个假名而已。须菩提，我再问 你，我讲过法没有？”须菩提对佛说：“世尊，如来没有说。”“须菩提，你想想，三千大千世界所有的微尘，是多还是不多？”须菩提道：“很多，世尊。”“须 菩提，各种微尘，我说不是微尘，只是假借个名称；我说世界就是非世界，只是取个名叫世界。须菩提，你再想想，你能凭借佛的三十二相来认识佛的本性吗？”“ 不能，世尊。我不能凭佛的三十二相来认识佛的本性。”“为什么呢？”“因为您说三十二相就是非法身相，是叫做三十二相。”“须菩提，倘若有善男善女用如恒 河沙粒那样多的身体、生命来布施，又另有一人坚持修这部《金刚经》，甚至只念四句偈语之类，给别人讲解经文，那么他的福报功德就比前面的善男善女的功德还 要多。”

ACCEPTING AND UPHOLDING THE DHARMA OF "THUSNESS", THIRTEEN

Then Subhuti addressed the Buddha, "World Honored One, what name should we give this Sutra, and how should we uphold it?" The Buddha told Subhuti, "The name of this Sutra is Vajra Prajna Paramita. You should uphold it by that name. Why? The Buddha said that Prajna Paramita is not Prajna Paramita. Therefore, it is called Prajna Paramita. "Subhuti, what do you think, has the Thus Come One spoken any Dharma?" Subhuti addressed the Buddha, "The Thus Come One has not spoken any Dharma." "Subhuti, what do you think, are there many particles of dust in a Threefold Great Thousand World System?" Subhuti said, "Very many, World Honored One." "Subhuti, the Thus Come One says that particles of dust are not particles of dust. Therefore, they are called particles of dust. The Thus Come One says that world systems are not world systems. Therefore, they are called world systems. "Subhuti, what do you think, is it possible to see the Thus Come One in his Thirty-two Physical Appearances?" "No World Honored One, it is not possible see the Thus Come One in his Thirty-two Physical Appearances. Why? The Thus Come One says that the Thirty-two Physical Appearances are not physical appearances. Therefore they are called the Thirty-two Physical Appearances." "Subhuti, a good man or good woman might give away his body as many times as there are grains of sand in the Ganges River, but if another person were to accept and uphold even as few as four lines of verse of this Sutra and explain them for others, that person's blessings would be greater."

金刚经第十四品离相寂灭分

尔时，须菩提闻说是经，深解义趣，涕泪悲泣，而白佛言：“希有，世尊！佛说如是甚深经典，我从昔来所得慧眼，未曾得闻如是之经。世尊！若复有人得闻是经，信心清净，则生实相，当知是人，成就第一希有功德。世尊！是实相者，即是非相，是故如来说名实相。世尊！我今得闻如是经典，信解受持不足为难，若当来世，后五百岁，其有众生，得闻是经，信解受持，是人则为第一希有。

何以故？此人无我相、人相、众生相、寿者相。所以者何？我相即是非相、人相、众生相、寿者相，即是非相。何以故？离一切诸相，则名诸佛。”佛告须菩提：“如是！如是！若复有人得闻是经，不惊、不怖、不畏，当知是人甚为希有。何以故？须菩提！如来说第一波罗蜜，非第一波罗蜜，是名第一波罗蜜。须菩提！忍辱波罗蜜，如来说非忍辱波罗蜜，是名忍辱波罗蜜。何以故？须菩提！如我昔为歌利王割截身体，我于尔时，无我相、无人相、无众生相、无寿者相。何以故？

我于往昔节节支解时，若有我相、人相、众生相、寿者相，应生嗔恨。须菩提！又念过去于五百世作忍辱仙人，于尔所世，无我相、无人相、无众生相、无寿者相。是故须菩提！菩萨应离一切相，发阿耨多罗三藐三菩提心，不应住色生心，不应住声香味触法生心，应生无所住心。若心有住，即为非住。是故佛说：‘菩萨心不应住色布施。’须菩提！菩萨为利益一切众生，应如是布施。如来说：一切诸相，即是非相。又说：一切众生，即非众生。须菩提！如来是真语者、实语者、如语者、不诳语者、不异语者。须菩提！如来所得法，此法无实无虚。须菩提，若菩萨心住于法而行布施，如人入暗，即无所见。若菩萨心不住法而行布施，如人有目，日光明照，见种种色。须菩提！当来之世，若有善男子、善女人，能于此经受持读诵，则为如来以佛智慧，悉知是人，悉见是人，皆得成就无量无边功德。”

这时，须菩提听佛解说《金刚经》，深深解悟了佛法的义理和境界，泪流满面十分悲伤地对佛说：“真是难得的经文啊！世尊，您解说像这样深刻的经文，我自从修 得慧眼以来，从来没有听说过如此经文。世尊，如再有人能听到这经文，信仰此经并带着洁净的心念，就能认识本相，（因此）当知道这个人，成就了第一的、罕见 的功德。世尊，这本相，就是非相，因此佛说它只是取名为本相。世尊，我现在有机会听这部经典的讲义，由信仰佛法，到解悟义理，再修行，最后印证得果也就不 困难了。如有来世，五百年后，有众生听说此经，也会信仰、解悟、修持、得果，这人也就成为第一、罕见的。”

“什么道理呢？”“因为此人已没有了自我的相状，没有了他人的相状，没有了众生的相状，没有了长寿者的相状。”“这又是为什么呢？”“因为我相就是非相、 他人相、众生相、长寿者相，就是非相。”“那又怎么说呢？”“脱离了所有的相，就叫做佛。”佛告诉须菩提：“是这样，是这样！如再有人听说此经，不惊奇， 不恐怖，不害怕，应知此人，是相当稀罕的人。”“为什么呢？”“须菩提，您说第一波罗蜜，就是非第一波罗蜜，只是名为第一波罗蜜。须菩提，那忍辱波罗蜜， 佛说也就是非忍辱波罗蜜，只是名为忍辱波罗蜜。”“原因何在？”“须菩提，比如当初我被歌利王割截身体一事，就是因为我当时已没有了我相，没有了他人相， 没有了众生相和长寿者相。”“这又怎么说呢？”

“我当时被歌利王一节节肢解时，倘若有自我的相状、他人的相状、众生的相状、长生不老者的相状，那就必定会生愤恨之情。须菩提，再回想过去，在五百年前我 当忍辱仙人时，那时，我就无我相、人相、众生相、寿者相。因此，须菩提，菩萨应脱离所有的相，修成至高无上、大彻大悟的大智慧，不应执著于一切外相而生成 心念，应生成无所挂念的心念。如心中惦念着什么，就为没有守护好心念。因此佛说菩萨心中不应该执著于表相的布施。须菩提，菩萨为有利于一切众生而不那样布 施。佛说所有的相也即非相，一切众生也即非众生。须菩提，我是说真话的人，说实话的人，爱打比方的人，不说谎话的人，不说怪话的人。须菩提，佛所得之法， 是无实也无虚之法。须菩提，倘若菩萨心中执著于佛法而来布施，就好比一个人走进了黑暗之处，就什么也看不见。倘若菩萨的心中不执著于佛法而来布施，就好比 人有眼睛，明明亮亮像太阳朗照，能看清一切。须菩提，未来之时，若有善男善女，能受持、诵读这部经，他就将是佛。我就能凭佛的智慧，完全了解此人的修行， 完全能看到他将来一定会修得无边无量的功德。”

LEAVING APPEARANCES AND STILL CESSATION, FOURTEEN

At that time, upon hearing this sutra and deeply understanding its purport, Subhuti wept and felt remorse, and addressed the Buddha, "How rare, World Honored One, is this Sutra so profoundly explained by the Buddha. From the time I attained the eye of wisdom until the present, I have never heard such a Sutra. World Honored One, if someone listens to this Sutra with a mind of pure faith and can bring forth the Appearance of Reality, know that such a person has accomplished foremost and rare merit and virtue. "World Honored One, the Appearance of Reality is without appearance. Therefore the Thus Come One calls it the Appearance of Reality. "World Honored One, now as I listen to this Sutra, I believe, understand, accept and uphold it without difficulty. In the future, in the last five hundred years, if there are living beings who when they hear this Sutra, believe, understand, accept and uphold it, they will be outstanding and most rare. Why? Such people will be without the appearance of a self, the appearance of others, the appearance of living beings, and the appearance of a life. Why? The appearance of self is actually no appearance. The appearance of others, the appearance of living beings and the appearance of a life are actually not appearances. Why? All those who are called Buddhas have relinquished all appearances." The Buddha told Subhuti, "So it is, so it is. If someone hears this Sutra and is not frightened, alarmed, or terrified, you should know such a person is most rare. Why? Subhuti, the foremost Paramita spoken of by the Thus Come One is not the foremost Paramita. Therefore it is called the foremost Paramita. "Subhuti, the Paramita of patience spoken of by the Thus Come One is not the Paramita of patience. Therefore it is called the Paramita of patience. Why? Subhuti, in the past when the King of Kalinga dismembered my body, I had no appearance of a self, of others, of living beings or of a life. Why? When I was cut limb from limb, if I had an appearance of a self, an appearance of others, an appearance of living beings or an appearance of a life, I would have been outraged. "Moreover, Subhuti, I recall that in the past, for five hundred lives, I was the Patient Immortal. During all those lives I was without the appearance of a self, others, living beings or a life. For that reason, Subhuti, a Bodhisattva should relinquish all appearances and bring forth the mind of Anuttarasamyaksambodhi. He should bring forth thoughts which do not rely on forms or which do not rely on sounds, smells, tastes, tangible objects, or dharmas. He should bring forth thoughts which do not rely on anything. Any relying of the mind is not relying. Therefore the Buddha says, 'The Bodhisattva's mind should not rely on forms when he gives.' Subhuti, because the Bodhisattva wishes to benefit all living beings, he should give in this way. "The Thus Come One says that all appearances are actually not appearances, and that all living beings are actually not living beings. Subhuti, the Thus Come One speaks the truth. He speaks factually. He speaks of things as they really are. He never deceives nor are his words peculiar. Subhuti, the Dharma the Thus Come One obtained is neither true nor false. "Subhuti, a Bodhisattva who gives with a mind relying on dharmas is like a person in the dark who sees nothing at all. A Bodhisattva who gives with a mind that does not rely on dharmas is like a person with eyes who can see all kinds of things in the bright sunlight. "Subhuti, if in the future there is a good man or good woman who can accept, uphold, read or recite this Sutra, then the Thus Come One using his Buddha-wisdom will thoroughly know and thoroughly see such a person. That person will obtain immeasurable and boundless merit and virtue."

金刚经第十五品持经功德分

“须菩提！若有善男子、善女人，初日分以恒河沙等身布施，中日分复以恒河沙等身布施，后日分亦以恒河沙等身布施，如是无量百千万亿劫以身布施；若复有人，闻此经典，信心不逆，其福胜彼，何况书写、受持、读诵、为人解说。须菩提！以要言之，是经有不可思议、不可称量、无边功德。如来为发大乘者说，为发最上乘者说。若有人能受持读诵，广为人说，如来悉知是人，悉见是人，皆得成就不可量、不可称、无有边、不可思议功德。如是人等，即为荷担如来阿耨多罗三藐三菩提。

何以故？须菩提！若乐小法者，着我见、人见、众生见、寿者见，则于此经，不能听受读诵、为人解说。须菩提！在在处处，若有此经，一切世间、天、人、阿修罗，所应供养；当知此处则为是塔，皆应恭敬，作礼围绕，以诸华香而散其处。”

“须菩提，假如有修五戒十善的男女，在早晨用恒河沙这么多的身命来作布施，中午又用恒河沙那么多的身体、性命来作布施，下午也一样，像这样用百千万亿劫那 样长的时间，用身命来作布施；如还有一人，听见《金刚经》完全信奉不怀疑，那他的福德就超过前面那个布施的人。何况此人还抄写、受持、读诵、为他人解说经 文。须菩提，概括地说，这部经有不可思议、不可估量、无边无际的功德。我是为立志修成大乘的人说这部经的。倘若有人能受持诵读此经，或对人讲说，我便能以 天眼悉知此人、悉见此人能修成不可量、不可称、无有边、不可思议的功德。像这样的人，就可修成至高无上、大彻大悟的大智慧。”

“这是什么原因呢？”“须菩提，假设是喜欢小乘法之人，他执著于自我之心、他人之心、众人之心、寿者之心，那他就不能听受、诵读、为人解说此经。须菩提， 无论在什么地方，假如有这部经，那么一切的天人、阿修罗全都应当供养此经。应该知道此处即是佛塔，都应该毕恭毕敬，环绕它顶礼膜拜，用种种香、种种花散在 这个地方。”

THE MERIT AND VIRTUE GAINED FROM UPHOLDING THIS SUTRA, FIFTEEN

"Subhuti, a good man or good woman might in the morning give away as many bodies as there are grains of sand in the Ganges River, and again at noon give away as many bodies as there are grains of sand in the Ganges River, and again in the evening give away as many bodies as there are grains of sand in the Ganges River, giving away bodies like that throughout immeasurable hundreds of thousands of billions of kalpas. But if someone else were to hear this Sutra and believe it without reservation, his blessings would surpass the blessings of the former person. How much greater the blessings would be if one could write out, accept, uphold, read, recite and explain this Sutra for others. "Subhuti, to sum it up, the merit and virtue of this Sutra is inconceivable, incalculable and boundless. The Thus Come One spoke it for those intent on the Great Vehicle, for those intent on the foremost vehicle. The Thus Come One knows and sees all people who can accept, uphold, read, recite and extensively explain this Sutra for others. Such people perfect immeasurable, incalculable, boundless and inconceivable merit and virtue and sustain the Thus Come One's Anuttarasamyaksambodhi. Why? Subhuti, one who delights in lesser dharmas is attached to a view of a self, a view of others, a view of living beings and a view of a life. This person cannot hear, accept, uphold, read or recite this Sutra or explain it for others. "Subhuti, the gods, humans, and asuras of the world should make offerings wherever this Sutra is found. Know that this place is a Stupa. All beings should pay respect, worship, circumambulate and decorate it with incense and flowers."

金刚经第十六品能净业障分

“复次，须菩提！若善男子、善女人，受持读诵此经，若为人轻贱，是人先世罪业，应堕恶道，以今世人轻贱故，先世罪业则为消灭，当得阿耨多罗三藐三菩提。”“须菩提！我念过去无量阿僧祗劫，于然灯佛前，得值八百四千万亿那由他诸佛，悉皆供养承事，无空过者，若复有人， 于后末世，能受持读诵此经，所得功德，于我所供养诸佛功德，百分不及一，千万亿分、乃至算数譬喻所不能及。须菩提！若善男子、善女人，于后末世，有受持读诵此经，所得功德，我若具说者，或有人闻，心即狂乱，狐疑不信。须菩提！当知是经义不可思议，果报亦不可思议。”

“再说，须菩提，若有修五戒十善的善男善女，能够受持诵读此经，如还被别人轻视作贱，这就是由于前世做下了罪业，应该现世遭受恶报。因为现世被人轻视作 贱，那么前世的罪业就抵消了，就可修成至高无上、大彻大悟大智慧。须菩提，我回忆过去也曾受过无数的劫，在然灯佛之前，我得逢过无数的佛，我全都恭敬地奉 养，侍候，没有空过一佛。如果再有人在后世能够受持、诵读此经，所得功德，和我在前于三大阿僧祗供养八百四千万亿那由他那么多的佛的功德相比，还不及我的 百分之一、千分之一、万分之一、亿分之一，甚至都不能用数字来譬喻。须菩提，倘若善男善女在后世能受持、读诵此经，那他的功德，如我说出有多大。也许有人 听了，会心意狂乱，狐疑不信。须菩提，应当知道此《金刚经》的义理是不可思议的，受持、诵读此经所得的善报也是不可思议的。”

KARMIC OBSTRUCTIONS CAN BE PURIFIED, SIXTEEN

"Moreover， Subhuti, if a good man or good woman who accepts, upholds, reads or recites this Sutra, is ridiculed, that is because that person has karmic offenses from past lives which destine him for the evil paths. But as a result of the ridicule he receives from others in his present life, his previous karmic offenses are destroyed and he will attain Anuttarasamyaksambodhi. "Subhuti, I recall that in the past, for immeasurable asamkhyeya kalpas, prior to Dipankara Buddha, I encountered eighty-four trillion nayutas of Buddhas. I made offerings to and served them all without exception. If there are others in the Final Period who can accept, uphold, read or recite this Sutra, the merit and virtue they obtain is a hundred times more, a thousand times more, ten thousand times more, or a million times more than the merit and virtue I gained from making offerings to all those Buddhas. It is so great that it exceeds all calculations and comparisons. "Subhuti, if I were to explain in detail the merit and virtue of a good man or good woman, who in the Final Period, accepts, upholds, reads or recites this Sutra, then those who hear might go insane or disbelieve. Subhuti, you should know that the principles in this Sutra are inconceivable. So too are the rewards it generates."

金刚经第十七品究竟无我分

尔时，须菩提白佛言：“世尊！善男子、善女人，发阿耨多罗三藐三菩提心，云何应住？云何降伏其心？”佛告须菩提：“善男子、善女人，发阿耨多罗三藐三菩提者，当生如是心，我应灭度一切众生。灭度一切众生已，而无有一众生实灭度者。

何以故？须菩提！若菩萨有我相、人相、众生相、寿者相，即非菩萨。

所以者何？须菩提！实无有法发阿耨多罗三藐三菩提者。”“须菩提！于意云何？如来于然灯佛所，有法得阿耨多罗三藐三菩提不？”“不也，世尊！如我解佛所说义，佛于然灯佛所，无有法得阿耨多罗三藐三菩提。”佛言：“如是！如是！须菩提！实无有法如来得阿耨多罗三藐三菩提。须菩提！若有法得阿耨多罗三藐三菩提，然灯佛则不与我授记：汝于来世，当得作佛，号释迦牟尼。以实无有法得阿耨多罗三藐三菩提，是故然灯佛与我授记，作是言：‘汝于来世，当得作佛，号释迦牟尼。’

何以故？如来者，即诸法如义。若有人言：‘如来得阿耨多罗三藐三菩提’。须菩提！实无有法，佛得阿耨多罗三藐三菩提。须菩提！如来所得阿耨多罗三藐三菩提，于是中无实无虚。是故如来说：一切法皆是佛法。须菩提！所言一切法者，即非一切法，是故名一切法。须菩提！譬如人身长大。”须菩提言：“世尊！如来说：人身长大，即为非大身，是名大身。”“须菩提！菩萨亦如是。若作是言：‘我当灭度无量众生’，即不名菩萨。

何以故？须菩提！无有法名为菩萨。是故佛说：一切法无我、无人、无众生、无寿者。须菩提！若菩萨作是言，‘我当庄严佛土’，是不名菩萨。

何以故？如来说：庄严佛土者，即非庄严，是名庄严。须菩提！若菩萨通达无我法者，如来说名真是菩萨。

此时，须菩提又问佛：“世尊，如有善男善女要想修成至高无上、大彻大悟大智慧，那么他们应该如何守住自己的心念？如何远离诸相的干扰而降伏其心呢”佛告诉 须菩提：“善男善女发愿欲修成至高无上、大彻大悟大智慧，他应当生这种菩萨心：要灭度一切众生，即度脱一切众生，令其共成佛道。度完众生后，又认识实际上 无一众生是自己灭度的。”

“为什么要这样呢？”“须菩提，如菩萨心中还有我相、人相、众生相、寿者相，那他就不是菩萨。”

“这是为什么呢？”“须菩提，本来就没有什么佛法能启发人的阿耨多罗三藐三菩提之心。须菩提，你意下如何？我在然灯佛处，我有法得阿耨多罗三藐三菩提心 吗？”“没有，世尊。按照我意来解释佛所说的道理，佛在然灯佛处没有得到阿耨多罗三藐三菩提。”佛言：“正是如此，正是如此。须菩提，实际上根本就没有什 么佛法能使人开启至高无上、大彻大悟大智慧的大门。须菩提，倘若我有得此法，那么佛就不会授记我，对我说：我寂灭后你将成为佛，佛号为释迦牟尼。”

“这是什么缘故呢？”“如来二字，就是一切诸法都无法可得的意思。假如有人说，如来得到阿耨多罗三藐三菩提了。须菩提，其实没有什么法能使佛开启至高无 上、大彻大悟大智慧之门。须菩提，我所修成的至高无上、大彻大悟大智慧，其中其实既无实又无虚。所以我才说，一切法都是佛法。须菩提，我说一切法也即是非 一切法，只是名叫一切法。须菩提，就好比说人的身材高大。”须菩提说：“世尊，您说人的身材高大，就是非高大，是叫做大身。”“须菩提，菩萨也是这样。如 果菩萨这样说：我应当灭度无量众生，那他也就不是菩萨了。”

“为什么呢？”“须菩提，你要记住：实无有法，名为菩萨。因此佛说一切法都无我相、人相、众生相、寿者相。须菩提，倘若菩萨说这样的话：我应当庄严佛土，那他也就不叫菩萨。”

“这又为什么呢？”“我说庄严佛土，也就是非庄严，只是叫做庄严。须菩提，如菩萨能彻底解悟无自我相状的佛法，那我才称其为真菩萨。”

ULTIMATELY THERE IS NO SELF, SEVENTEEN

Then Subhuti addressed the Buddha, "World Honored One, if a good man or good woman resolves his mind on Anuttarasamyaksambodhi, on what should he rely? How should he subdue his mind?" The Buddha told Subhuti, "A good man or good woman who resolves his mind on Anuttarasamyaksambodhi should think thus: 'I should take all living beings across to Cessation. Yet when all living beings have been taken across to Cessation, actually not one living being has been taken across to Cessation.' Why? Subhuti, if a Bodhisattva has an appearance of self, others, living beings or a life, he is not a Bodhisattva. For what reason? Subhuti, actually there is no such dharma as resolving one's mind on Anuttarasamyaksambodhi. "Subhuti, what do you think, when the Thus Come One was with Burning Lamp Buddha, did he attain the dharma of Anuttarasamyaksambodhi?" "No, World Honored One. As I understand what the Buddha has said, when the Buddha was with Burning Lamp Buddha, he did not attain the dharma of Anuttarasamyaksambodhi." The Buddha said, "So it is, so it is Subhuti. The Thus Come One did not actually attain the dharma of Anuttarasamyaksambodhi. Subhuti, if the Thus Come One had actually attained the dharma of Anuttarasamyaksambodhi, then Burning Lamp Buddha would not have given me the prediction: 'You will in the future become a Buddha with the name Shakyamuni.' Since I did not actually attain the dharma of Anuttarasamyaksambodhi, Burning Lamp Buddha gave me the prediction saying these words, 'You will in the future become a Buddha with the name Shakyamuni.' Why? 'Thus Come One' means 'all dharmas are "thus".' Someone might say the Thus Come One attained Anuttarasamyaksambodhi, Subhuti, but actually the Buddha did not attain the dharma of Anuttarasamyaksambodhi. Subhuti, there is nothing true nor false in the Anuttarasamyaksambodhi the Thus Come One attains. Therefore, the Thus Come One says that all dharmas are Buddhadharma. Subhuti, what are spoken of as 'all dharmas', are not all dharmas. Therefore they are called 'all dharmas.' "Subhuti, suppose there is a person with a big body." Subhuti said, "World Honored One, the Thus Come One speaks of a big body as not being a big body. Therefore it is called a big body." "Subhuti, a Bodhisattva is also like this. If he said, 'I should take across immeasurable living beings to Cessation,' then he could not be called a Bodhisattva. Why? Subhuti, there is really no dharma called a Bodhisattva. Therefore the Buddha says that all dharmas are without self, others, living beings or a life. "Subhuti, if a Bodhisattva said, 'I should adorn Buddhalands,' he could not be called a Bodhisattva. Why? What the Thus Come One speaks of as adorning Buddhalands is not adorning Buddhalands. Therefore it is called adorning Buddhalands. Subhuti, if a Bodhisattva comprehends the dharma of no self, the Thus Come One calls him a true Bodhisattva."

金刚经第十八品一体同观分

“须菩提！于意云何？如来有肉眼不？”

“如是，世尊！如来有肉眼。”

“须菩提！于意云何？如来有天眼不？”

“如是，世尊！如来有天眼。”

“须菩提！于意云何？如来有慧眼不？”

“如是，世尊！如来有慧眼。”

“须菩提！于意云何？如来有法眼不？”

“如是，世尊！如来有法眼。”

“须菩提！于意云何？如来有佛眼不？”

“如是，世尊！如来有佛眼。”

“须菩提！于意云何？恒河中所有沙，佛说是沙不？”

“如是，世尊！如来说是沙。”

“须菩提！于意云何？如一恒河中所有沙，有如是等恒河，是诸恒河所有沙数，佛世界如是，宁为多不？”“甚多，世尊！”佛告须菩提：“尔所国土中，所有众生，若干种心，如来悉知。何以故？如来说：诸心皆为非心，是名为心。所以者何？须菩提！过去心不可得，现在心不可得，未来心不可得。”

“须菩提，你想想，佛有肉眼吗？”“是的，世尊，佛有肉眼。”

“须菩提，你想想，佛有天眼吗？”“是的，世尊，佛有天眼。”

“须菩提，你想想，佛有慧眼吗？”“是的，世尊，佛有慧眼。”

“须菩提，你想想，佛有法眼吗？”“是的，世尊，佛有法眼。”

“须菩提，你想想，恒河中有许多沙粒，那我说这些沙粒是沙粒吗？”“是的，世尊，你说的是沙粒。”

“须菩提，你再想想，如果像恒河中的很多沙粒一样，大千世界中有像恒河沙粒那样多的恒河，如有像这多恒河中所有沙粒那样多的佛世界，你认为这佛世界是多还是不多？”“很多，世尊。”佛告诉须菩提：“这么多佛土中所有众生的各种心念，我都知道。”

“这是什么原因呢？”“我所说的各种心念，都是非心念，只不过叫做心念。”

“那您又是如何知道的呢？”“须菩提，过去了的心念已过去了，现在的又过去了，未来的还未来，也不可得。”

CONTEMPLATING THE ONENESS OF EVERYTHING, EIGHTEEN

"Subhuti, what do you think, does the Thus Come One have the Flesh Eye?" "So it is, World Honored One. The Thus Come One has the Flesh Eye." "Subhuti, what do you think, does the Thus Come One have the Heavenly Eye?" "So it is, World Honored One. The Thus Come One has the Heavenly Eye." "Subhuti, what do you think, does the Thus Come One have the Wisdom Eye?" "So it is, World Honored One. The Thus Come One has the Wisdom Eye." "Subhuti, what do you think, does the Thus Come One have the Dharma Eye?" "So it is, World Honored One. The Thus Come One has the Dharma Eye." "Subhuti, what do you think, does the Thus Come One have the Buddha Eye?" "So it is, World Honored One. The Thus Come One has the Buddha Eye." "Subhuti, what do you think, has the Thus Come One said that all the sand of the Ganges River is sand?" "So it is, World Honored One. The Thus Come One has said that all that sand is sand." "Subhuti, what do you think, if there were as many Ganges rivers as there are grains of sand in one Ganges River, and there were as many Buddhalands as there were grains of sand in all those Ganges rivers, would that be many Buddhalands?" "Very many, World Honored One." The Buddha told Subhuti, "The Thus Come One thoroughly knows all the various thoughts that occur to every living being in each of those Buddhalands. Why? The Thus Come One says that all thoughts are not thoughts. Therefore they are called thoughts. For what reason? Subhuti, you cannot recover past thoughts, you cannot hold on to present thoughts, and you cannot obtain future thoughts."

金刚经第十九品法界通分分

“须菩提！于意云何？若有人满三千大千世界七宝以用布施，是人以是因缘，得福多不？”“如是，世尊！此人以是因缘，得福甚多。”“须菩提！若福德有实，如来不说得福德多；以福德无故，如来说得福德多。”

“须菩提，我问你，倘若有人用装满三千大千世界的七宝用来布施，那么此人因为布施的因缘所修得的福德多不多？”“是很多，世尊。此人因布施的因缘所得的福 德是很多。”“须菩提，假如福德有一个实体的话，如来便不可以说福德多了。因它没有实体，无可形容，如来才说他获得的福德多。”

UNDERSTANDING AND TRANSFORMING THE DHARMA REALM, NINETEEN

"Subhuti, what do you think, would a person because of the causes and conditions of filling a threefold great thousand world system with the seven kinds of precious gems and giving them as an offering, obtain many blessings?" "So it is, World Honored One. That person on account of his giving would obtain very many blessings." "Subhuti, if these blessings and virtues are real, the Thus Come One would not speak about obtaining many blessings. But because these blessings and virtues do not exist, the Thus Come One speaks of obtaining many blessings."

金刚经第二十品离色离相分

“须菩提！于意云何？佛可以具足色身见不？”“不也，世尊！如来不应以具足色身见。何以故？如来说：具足色身，即非具足色身，是名具足色身。”“须菩提！于意云何？如来可以具足诸相见不？”“不也，世尊！如来不应以具足诸相见。何以故？如来说：诸相具足，即非具足，是名诸相具足。”

“须菩提，你再想想，可以凭佛的圆满肉身来见到佛吗？”“不可以，世尊。不能以有相来见到如来。”

“为什么呢？”“因为如来所说的肉身，若依真谛来说即是非肉身，只是叫其肉身。”

“须菩提，你再想想，如来可凭各种完美的身相来认识吗？”“不可以，世尊。如来不应当凭各种完美身相来认识。”

“什么缘故？”“您所说的各种完美身相，即非具有各种完美身相，只不过是一个假名而已。”

LEAVING BOTH FORM AND APPEARANCES, TWENTY

"Subhuti, what do you think, should one look for Buddha in his perfect physical body?" "No, World Honored One, one should not look for Thus Come One in his perfect physical body. Why? The Thus Come One has said that the perfect physical body is not the perfect physical body. Therefore it is called the perfect physical body." "Subhuti, what do you think, should one look for Thus Come One in all his perfect appearances?" "No, World Honored One, one should not look for Thus Come One in all his perfect appearances. Why? The Thus Come One has said perfect appearances are not perfect appearances. Therefore they are called perfect appearances."

金刚经第二十一品非说所说分

“须菩提！汝勿谓如来作是念：‘我当有所说法。’莫作是念，何以故？若人言：如来有所说法，即为谤佛，不能解我所说故。须菩提！说法者，无法可说，是名说法。”尔时，慧命须菩提白佛言：“世尊！颇有众生，于未来世，闻说是法，生信心不？”佛言：“须菩提！彼非众生，非不众生。何以故？须菩提！众生众生者，如来说非众生，是名众生。”

“须菩提，你不要以为佛有这样的念头：我应当有所说法。不要有这样的想法。”“那为什么呢？”“如有人说佛有所说法，那他就是在诽谤佛，就是不能理解佛法的缘故。须菩提，所谓说法，其实无法可说，只是说他在说法。”

这时，长老慧命须菩提问佛道：“世尊，可有这样的众生，在您寂灭后，听见此经，他还生不生信心呢？”佛说：“须菩提，那些众生，并非真正的众生，也非非众生。”“这是什么原因呢？”“须菩提，所谓众生，他之所以成为众生，也就是因为他们是非众生，只是叫他们为众生。”

WHAT IS SPOKEN IS NOT SPOKEN,TWENTY-ONE

"Subhuti, do not maintainthat the Thus Come One has this thought: 'I have spoken Dharma.' Do not thinkthat way. Why? If someone says the Thus Come One has spoken Dharma, he slandersthe Buddha due to his inability to understand what I teach. Subhuti, as tospeaking Dharma, no Dharma can be spoken. Therefore it is called 'speakingDharma'." At that time Subhuti, the wise elder, addressed the Buddha,"World Honored One, will there be living beings in the future who believein this Sutra when they hear it?" The Buddha said, "The living beingsto whom you refer are neither living beings nor not living beings. Why?Subhuti, all the different kinds of living beings the Thus Come One speaks ofare not living beings. Therefore they are called living beings."

金刚经第二十二品无法可得分

须菩提白佛言：“世尊！佛得阿耨多罗三藐三菩提，为无所得耶？”佛言：“如是，如是。须菩提！我于阿耨多罗三藐三菩提乃至无有少法可得，是名阿耨多罗三藐三菩提。”

须菩提问佛说：“世尊，佛所得至高无上、大彻大悟大智慧，也就是什么也没得到吗？”佛回答道：“正是这样，正是这样！须菩提，我于阿耨多罗三藐三菩提，是无所得，（须菩提）一点法都没得到，只是说我成就了至高无上、大彻大悟大智慧。”

NO DHARMA CAN BE OBTAINED,TWENTY-TWO

Subhuti addressed the Buddha,"World Honored One, is it true that the Thus Come One, in attainingAnuttarasamyaksambodhi, did not attain anything?" The Buddha said,"So it is, so it is, Subhuti. As to Anuttarasamyaksambodhi, there is notthe slightest dharma which I could attain. Therefore it is calledAnuttarasamyaksambodhi."

金刚经第二十三品净心行善分

复次，须菩提！是法平等，无有高下，是名阿耨多罗三藐三菩提；以无我、无人、无众生、无寿者，修一切善法，即得阿耨多罗三藐三菩提。须菩提！所言善法者，如来说即非善法，是名善法。

“再说，须菩提，佛法讲平等，没有高下之分，因此称其至高无上、大彻大悟大智慧。用无我、无人、无众生、无寿者的心念，来修持一切善法，就能得到阿耨多罗三藐三菩提。须菩提，我们说的善法，也即非善法，只是称其为善法。”

A PURE MIND DOES WHOLESOME DEEDS,TWENTY-THREE

"Moreover, Subhuti, thisDharma is the common denominator; nothing is higher or lower. Therefore it iscalled Anuttarasamyaksambodhi. A person free of self, others, living beings anda life, who cultivates all wholesome dharmas, attains Anuttarasamyaksambodhi.Subhuti, what are called wholesome dharmas, the Thus Come One says are notwholesome dharmas. Therefore they are called wholesome dharmas."

金刚经第二十四品福智无比分

“须菩提！若三千大千世界中所有诸须弥山王，如是等七宝聚，有人持用布施；若人以此《般若波罗蜜经》，乃至四句偈等，受持、为他人说，于前福德百分不及一，百千万亿分，乃至算数譬喻所不能及。”

“须菩提，假如三千大千世界中像所有的须弥山王这么多的七宝聚在一起，有人拿它用做布施。如有人对这部经，甚而至于只对四句偈说等，坚持接受，修持诵读，给他人讲解，那么前面作布施之人的福德，赶不上他的百分之一，百千万亿分之一，以至无法用数字来表达。”

BLESSINGS AND WISDOM BEYONDCOMPARE, TWENTY-FOUR

"Subhuti, suppose someonewere to take mounds of the seven precious gems piled as high as all theSumerus, kings of mountains, in a threefold great thousand world system andgive them as an offering. And further suppose someone else were to accept,uphold, read or recite and speak for others as few as four lines of verse fromthis Prajna Paramita Sutra. The former person's blessings and virtues would notequal one percent of the other person's blessings and virtues, neither onetenth of a percent, nor one hundredth of a percent, nor one thousandth of apercent, nor any fraction that could be calculated or expressed byanalogy."

金刚经第二十五品化无所化分

“须菩提！于意云何？汝等勿谓如来作是念： ‘我当度众生。’须菩提！莫作是念。何以故？实无有众生如来度者。若有众生如来度者，如来则有我、人、众生、寿者。须菩提！如来说： ‘有我者，则非有我，而凡夫之人以为有我。’须菩提！凡夫者，如来说即非凡夫。”

“须菩提，你再想想，你们这些人不要说佛有这样的心念：我应当灭度众生。须菩提，不要有这样的想法。” “为什么呢？” “实际上并没有众生需要佛来灭度的。如说有，那么佛就有了自我、他人、众生、长寿者的相状。须菩提，佛说有我，即非有我，然而凡夫俗子却以为确实有我。须菩提，凡人，就是佛所说的非凡人，只不过名叫凡人。”

TRANSFORMING WITHOUT THERE BEINGANYONE TRANSFORMED, TWENTY-FIVE

"Subhuti, what do you think?None of you should maintain that the Thus Come One has this thought: 'I shallsave living beings.' Subhuti, do not think that way. Why? In fact, the ThusCome One does not save any living beings. If the Thus Come One saved livingbeings, then the Thus Come One would have a sense of a self, others, livingbeings, and a life. "Subhuti, although the Thus Come One speaks of theexistence of a self, there is really no self that exists. However, commonpeople think they have a self. Subhuti, the common people that the Thus ComeOne speaks of are not common people. Therefore they are called commonpeople."

金刚经第二十六品法身非相分

“须菩提！于意云何？可以三十二相观如来不？”须菩提言：“如是！如是！以三十二相观如来。”佛言：“须菩提！若以三十二相观如来者，转轮圣王即是如来。”须菩提白佛言：“世尊！如我解佛所说义，不应以三十二相观如来。”尔时，世尊而说偈言：“若以色见我，以音声求我，是人行邪道，不能见如来”

“须菩提，你再想想，能凭佛的三十二身相来认识佛的本性吗？”须菩提答：“是的，是的，能够凭佛的三十二身相来认识佛。”佛说：“须菩提，如果凭佛的三十二身相就能认识佛的本性，那么转轮圣王也就是佛了。”须菩提对佛说道：“世尊，按我对您所说的意思来理解，不应该通过三十二相来认识佛。”此时，释迦牟尼佛说了四句偈语：

“若是以色来见我，以声音来求我，那些人是走了邪道，所以不能见如来。”

THE DHARMA BODY IS NOTAPPEARANCES, TWENTY-SIX

"Subhuti, what do you think,is it possible to contemplate the Thus Come One in his Thirty-two PhysicalAppearances?" Subhuti said, "So it is, so it is. It is possible tocontemplate the Thus Come One in his Thirty-two Physical Appearances." TheBuddha said, "Subhuti, if one could contemplate the Thus Come One in his Thirty-twoPhysical Appearances, then a Wheel Turning Sage King would be the Thus ComeOne." Subhuti addressed the Buddha, "World Honored One, as Iunderstand what the Buddha has said, one should not contemplate the Thus ComeOne in his Thirty-two Physical Appearances." At that time the WorldHonored One spoke a verse saying, One who looks for me in forms, Or seeks me insounds, Practices a deviant path And will never see the Thus Come One.

金刚经第二十七品无断无灭分

“须菩提！汝若作是念：‘如来不以具足相故，得阿耨多罗三藐三菩提。’须菩提！莫作是念，‘如来不以具足相故，得阿耨多罗三藐三菩提。’须菩提！汝若作是念，发阿耨多罗三藐三菩提心者，说诸法断灭。莫作是念！何以故？发阿耨多罗三藐三菩提心者，于法不说断灭相。”

“须菩提，你如有这样的念头：佛不是因为具有圆满身相的缘故，而修得了阿耨多罗三藐三菩提。须菩提，不要有这样的念头：如来不是因具备了完美身相的缘故而修成至高无上、大彻大悟大智慧的。须菩提，如你有此心念：生成阿耨多罗三藐三菩提的人，认为一切法都是空的，那么须菩提，千万不要有这种想法。”

“那又为什么呢？”“因为生成至高无上、大彻大悟大智慧的人，是不能保持空的相状的。”

NOT DESTROYED NOR ANNIHILATED, TWENTY-SEVEN

"Subhuti, you might have the thought, 'It was not because heperfected his Physical Appearances that the Thus Come One attainedAnuttarasamyaksambodhi.' Subhuti, do not think, 'It was not because heperfected his Physical Appearances that the Thus Come One attainedAnuttarasamyaksambodhi.' Subhuti, if you think in that way, then those who haveresolved their minds on Anuttarasamyaksambodhi would affirm the destruction ofall dharmas. Do not think like that. Why? Those who have resolved their mindson Anuttarasamyaksambodhi do not affirm the destruction of the appearances ofall dharmas."

金刚经第二十八品不受不贪分

“须菩提！若菩萨以满恒河沙等世界七宝布施；若复有人知一切法无我，得成于忍，此菩萨胜前菩萨所得功德。须菩提！以诸菩萨不受福德故。”须菩提白佛言：“世尊！云何菩萨不受福德？”“须菩提！菩萨所作福德，不应贪著，是故说不受福德。”

“须菩提，假如菩萨用装满恒河的沙粒那么多的世界七宝用来布施；假如又有人懂得一切法都是无自我相状的，而得以生成无生法忍的境界。那么后者所得的功德要比前者的多。”

“这是什么原因呢？”“因为诸位菩萨都不接受福德。”须菩提对佛说：“世尊，为什么菩萨不受福德？”“须菩提，菩萨所作福徳就是要无形相，不执著，当然不应贪恋福德，所以说菩萨不受福德。”

NO GREED AND NOTHING ACQUIRED, TWENTY EIGHT

"Subhuti, a Bodhisattva might fill up world systems equal innumber to the grains of sand in the Ganges River with the seven kinds ofprecious gems and give them as gift. But if another person were to realize thatall dharmas are devoid of self and attain patience, that Bodhisattva's meritand virtues would surpass the merit and virtues of the previous Bodhisattva.Why, Subhuti? Because Bodhisattvas do not acquire blessings and virtues."Subhuti addressed the Buddha, "World Honored One, how is it thatBodhisattvas do not acquire blessings and virtues?" "Subhuti,Bodhisattvas should neither be greedy for, nor be attached to the blessings andvirtues which they foster. Therefore I say they do not acquire blessings andvirtues."

金刚经第二十九品威仪寂净分

“须菩提！若有人言：如来若来若去、若坐若卧，是人不解我所说义。何以故？如来者，无所从来，亦无所去，故名如来。”

“须菩提，假如有人说如来是时来时去，似坐似卧，那么此人肯定没有理解我所说的佛法的义理。”“为什么呢？”“因为如来没从哪个地方来，也没有到哪里去，所以名为如来。”

THE QUIESCENCE OF HIS AWESOME DEMEANOR, TWENTY-NINE

"Subhuti, if someone says that it seems as if the Thus ComeOne comes and goes, sits or lies down, such a person does not understand themeaning of my teaching. Why? The Thus Come One does not come from anywhere nordoes he go anywhere. Therefore he is called the Thus Come One."

金刚经第三十品一合理相分

“须菩提！若善男子、善女人，以三千大千世界碎为微尘，于意云何？是微尘众宁为多不？”“甚多，世尊！何以故？若是微尘众实有者，佛则不说是微尘众，所以者何？佛说：微尘众，即非微尘众，是名微尘众。世尊！如来所说三千大千世界，即非世界，是名世界。何以故？若世界实有，即是一合相。如来说：‘一合相，即非一合相，是名一合相。’须菩提！一合相者，即是不可说，但凡夫之人贪著其事。”

“须菩提，假如有善男善女把三千大千世界粉碎为微尘，你想一想，这么多的微尘，难道还不多吗？”须菩提回答说：“很多，世尊。”

“什么原因？”“如果真有那么多微尘，佛就不会说微尘多了。”

“那是什么道理呢？”“佛说微尘多，就是非微尘多，只是叫做微尘多，世尊。”“所以我说三千大千世界，也就是非世界，是称做世界。”

“这是为什么呢？”“如果真有世界的话，那么世界就不过是一个物质的集合体。我说的一个物质集合体，也即一个非物质集合体，只是叫做一个物质集合体。须菩提，所谓一个物质集合体的意思，是无法用言语理解的，可是凡人却硬要执着地去认识研究这个物质集合体。”

THE PRINCIPLE OF A UNITY OF APPEARANCES, THIRTY

"Subhuti, suppose a good man or good woman were to pulverizea threefold great thousand world system into fine particles of dust. What doyou think, would those fine particles of dust be many?" Subhuti said,"Very many, World Honored One. Why? If those fine particles of dust didexist, the Buddha would not have called them fine particles of dust. Why isthis? What the Buddha speaks of as fine particles of dust are not fineparticles of dust. Therefore they are called fine particles of dust."World Honored One, what the Buddha spoke of as a threefold great thousandworld system is not a world system. Therefore it is called a world system. Why?If world systems actually existed, that would constitute a unity ofappearances. What the Thus Come One speaks of as a unity of appearances is nota unity of appearances. Therefore it is called a unity of appearances.""Subhuti, a unity of appearances cannot really be expressed, but commonpeople become greedily attached to such things."

金刚经第三十一品知见不生分

“须菩提！若人言：佛说我见、人见、众生见、寿者见。须菩提！于意云何？是人解我所说义不？”“不也，世尊！是人不解如来所说义。何以故？世尊说：我见、人见、众生见、寿者见，即非我见、人见、众生见、寿者见，是名我见、人见、众生见、寿者见。”“须菩提！发阿耨多罗三藐三菩提心者，于一切法，应如是知，如是见，如是信解，不生法相。须菩提！所言法相者，如来说即非法相，是名法相。”

“须菩提，假如有人说佛说过自我、他人、众生、寿者的道理。那么你想一想，此人理解了我所说的佛的义理了没有？”“没有，世尊。此人没有理解佛所说的义理。”

“为什么呢？”“因为世尊您所说的自我、他人、众生、寿者的道理，也即非自我、他人、众生、寿者的道理，所以叫做自我、他人、众生、寿者的道理。”“须菩提，想要生成至高无上、大彻大悟大智慧的人，对一切佛法，都应当如此去认识，去理解，即不执著于佛法的相状。须菩提，我所讲的佛法相状，也即非佛法相状，只是称做佛法相状。”

KNOWLEDGE AND VIEWS ARE NOT PRODUCED, THIRTY-ONE

"Subhuti, suppose someone were to say that the Buddha spokeof the view of self, the view of others, the view of living beings and the viewof a life. Subhuti, what do you think, does that person understand the meaningof my teachings?" "No, World Honored One, that person does notunderstand the meaning of the Thus Come One's teachings. Why? What the WorldHonored One spoke of as the view of self, view of others, view of living beingsand view of a life is not the view of self, view of others, view of livingbeings and view of a life. Therefore they are called the view of self, view ofothers, view of living beings and the view of a life." "Subhuti,those who have resolved their minds on Anuttarasamyaksambodhi should, inregards to all dharmas, thus know, thus perceive, and thus believe andunderstand and not set up appearances of dharmas. Subhuti, what the Thus ComeOne speaks of as appearances of dharmas are not appearances of dharmas.Therefore they are called appearances of dharmas."

金刚经第三十二品应化非真分

“须菩提！若有人以满无量阿僧祗世界七宝持用布施，若有善男子、善女人发菩提心者，持于此经，乃至四句偈等，受持读诵，为人演说，其福胜彼。云何为人演说，不取于相，如如不动。何以故？”“一切有为法，如梦幻泡影，如露亦如电，应作如是观”佛说是经已，长老须菩提及诸比丘、比丘尼、优婆塞、优婆夷，一切世间、天、人、阿修罗，闻佛所说，皆大欢喜，信受奉行。

“须菩提，假如有人拿能装满无数的世界那么多的七宝来布施；假如有善男善女生成菩提心，对这部经，甚而至于只对其中的四句偈语等，受持、读诵、给人演说，后者所得的福德胜过前者。怎么说给他人演说呢？即要不执著于这部经的相状，就是观照般若。”

“这又是为什么呢？”

“一切有为法像什么呢？如梦幻泡影，又如那露水亦如雷电，应作这样看。”

释迦牟尼佛到此说完了这部《金刚经》。长老须菩提、比丘、比丘尼和所有的优婆塞、优婆夷以及世上所有的天人、阿修罗，听罢此经，全都非常高兴，并且从此信仰、受持、遵守、修行这部经。

RESPONSES AND TRANSFORMATIONS ARE UNREAL, THIRTY-TWO

"Subhuti, suppose someone were to fill measurelessasamkhyeyas of world systems with the seven precious jewels and give them as anoffering. Further, if a good man or good woman who has resolved his mind onBodhi were to receive, uphold, read or recite and extensively explain for othersas little as four lines of verse from this Sutra, the latter person's blessingswould surpass those of the former person. "How should this Sutra beexplained for others? By not grasping at appearances and being in unmovingthusness. Why? All conditioned dharmas Are like a dream, an illusion, a bubbleor a shadow, Like dew or like a lightning flash. Contemplate them thus."After the Buddha spoke this Sutra, the Elder Subhuti, all the Bhikshus,Bhikshunis, upasakas and upasikas, and all the gods, humans, and asuras, andothers from all the worlds, having heard what the Buddha had said, wereextremely happy, faithfully accepted it, and put it into practice.

Endof the Vajra Prajna Paramita Sutra

Mantra For Patching Flaws In the Recitation

Na Mwo He La Da Nwo

Dwo La Ye Ye

Jyu Lwo Jyu Lwo

Jyu Ju Jyu Ju

Mwo La Mwo La

Hu Lu Hung

He He

Su Dan Nwo

Hung

Pwo Mwo Nu

Swo Pwo He

(Recite 3x)

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Vajra Sutra Praise

It severs doubts and inspires faith

It ends all marks and o'er leaps all schools

So that we instantly forget both people and dharmas

And realize true emptiness.

Prajna's flavor is multi-layered

With no more than a four-sentence verse

Our understanding penetrates right through.

Its blessings and virtue we praise without end!

Homage to the Jeta-grove's Assembly

Of Buddhas and Bodhisattvas (3x)

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Transference

May the merit and virtue of this recitation

Be shared everywhere with everyone

So that I and all living beings

Can accomplish Buddhahood together.

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