Incense Praise 香贊 Incense in the censer now is burning, 爐香乍爇 All the Dharma Realm receives the fragrance. 法界蒙熏 From afar the sea-vast host of Buddhas, All inhale its sweetness. 諸佛海會(huì)悉遙聞 In every place auspicious clouds appearing 隨處結(jié)祥云 Our sincere intentions thus fulfilling 誠意方殷 As all Buddhas show their perfect bodies 諸佛現(xiàn)全身 Namo Incense Cloud Canopy Bodhisattva, Mahasattva Namo Incense Cloud Canopy Bodhisattva, Mahasattva Namo Incense Cloud Canopy Bodhisattva, Mahasattva 南無香云蓋菩薩摩訶薩（三稱）

　 Namo Fundamental Teacher Shakyamuni Buddha (3x) 南無本師釋迦牟尼佛 （三稱）

　 Verse for Opening a Sutra 開經(jīng)偈 The unsurpassed, profound, and wonderful Dharma, 無上甚深微妙法， Is difficult to encounter in hundreds of millions of eons, 百千萬劫難遭遇， I now see and hear it ,receive and uphold it, 我今見聞得受持， And I vow to fathom the Tathagata"s true meaning. 愿解如來真實(shí)義。

　THE DIAMOND SUTRA 金剛經(jīng) The Vajracchedika-prajna-paramita Sutra 金剛般若波羅密經(jīng) Thus I have heard. 如是我聞。

　Once upon a time, the Buddha sojourned in the Jetavana park near Sravasti with an assembly of twelve hundred and fifty bhiksus. 一時(shí)佛在舍衛(wèi)國。祗樹給孤獨(dú)園。與大比丘眾。千二百五十人俱。

　One day, at mealtime, the World Honored One put on His robe, took His bowl, and entered the

　精選文庫 — 2 great town of Sravasti to beg for His food. 爾時(shí)，世尊食時(shí)，著衣持缽，入舍衛(wèi)大城乞食。

　He had begged from door to door, He returned to His place. 于其城中，次第乞已，還至本處。

　When He had taken His meal, He put away His robe and bowl, washed His feet, arranged His seat and sat down. 飯食訖，收衣缽，洗足已，敷座而坐。

　At the time, the elder Subhuti who was in the assembly, rose from his seat, 時(shí)，長老須菩提在大眾中即從座起， uncovered his right shoulder, 偏袒右肩， knelt upon his right knee, 右膝著地， respectfully joined the palms of his hands and said to the Buddha: 合掌恭敬而白佛言：

　“It is very rare, O World Honoured One! 希有！世尊！

　“how well the Tathagata protects and thinks of all Bodhisattvas; how well He instructs all the Bodhisattvas. 如來善護(hù)念諸菩薩，善付囑諸菩薩。

　“O World Honoured One, 世尊！

　“when virtuous men or women develop the supreme-enlightenment mind, 善男子、善女人，發(fā)阿耨多羅三藐三菩提心

　“how should their minds abide and how should they be subdued?” 應(yīng)云何��？云何降伏其心？ The Buddha said: 佛言：

　“Excellent, excellent, Subhuti! 善哉，善哉。須菩提！

　“As you say, the Tathagata protects, cherishes and instructs Bodhisattvas so well. 如汝所說：如來善護(hù)念諸菩薩，善付囑諸菩薩，

　“Now listen attentively and I will tell you how the minds of virtuous men and women, 汝今諦聽！當(dāng)為汝說：善男子、善女人，

　“who develop the supreme enlightenment mind, 發(fā)阿耨多羅三藐三菩提心，

　“should thus abide and be subdued.” 應(yīng)如是住，如是降伏其心。

　(Subhuti replied:) “Oh yes, World Honored One, I shall be glad to hear (your instruction).” 唯然。世尊！愿樂欲聞。

　The Buddha said: “Subhuti, 佛告須菩提：

　“all Bodhisattvas and Mahasattvas should subdue their minds as follows: 諸菩薩摩訶薩應(yīng)如是降伏其心！

　精選文庫 — 3

　“All living beings born from eggs, wombs, humidity or by transformation 所有一切眾生之類：若卵生、若胎生、若濕生、 若化生；

　“with or without form, 若有色、若無色；

　“either thoughtful or thoughtless, 若有想、若無想、

　“and neither thoughtful nor thoughtless 若非有想非無想，

　“are all led by me to the final nirvana for the extinction of reincarnation 我皆令入無余涅槃而滅度之。

　“Although immeasurable, uncountable and unlimitable numbers of living beings are thus led to (the final nirvana for) the extinction of reincarnation, 如是滅度無量無數(shù)無邊眾生，

　“it is true that not a living being is led there. 實(shí)無眾生得滅度者。

　“Why so, Subhuti? 何以故？ 須菩提！

　“(Because) if a Bodhisattva (still) clings to the false notion (laksana) of an ego, a personality, a being and a life, he is not ( a true) Bodhisattva. 若菩薩有我相、人相、眾生相、壽者相，即非菩薩。

　“Furthermore, Subhuti, 復(fù)次，須菩提！

　“a Bodhisattva"s mind should not abide anywhere when giving alms; 菩薩于法，應(yīng)無所住，行于布施，

　“that is to say, he should give without a mind abiding in form, 所謂不住色布施，

　“or he should give without a mind abiding in sound, or in smell, or in taste, or in touch or in things . 不住聲香味觸法布施。

　“Subhuti thus a Bodhisattva should give alms without a mind abiding in false notions of form (laksana) 須菩提！菩薩應(yīng)如是布施，不住于相。

　“Why? 何以故？

　“(Because) if a Bodhisattva"s mind does not abide in forms. (laksanas) when practicing charity (dana), 若菩薩不住相布施，

　“his merit will be inconceivable and immeasurable. 其福德不可思量。

　“Subhuti, what do you think? Can you think of and measure the extent of space in the East?” 須菩提！于意云何？東方虛空可思量不？

　“I cannot, World Honored One! 不也，世尊！

　“Subhuti, can you think of and measure (all) the extent of space in the South, West and North, as

　精選文庫 — 4 well as in the intermediate directions, including the zenith and nadir?” 須菩提！南西北方四維上下虛空可思量不？

　“I cannot, World Honoured One!” 不也，世尊！

　“Subhuti, (when) a Bodhisattva practices charity without a mind abiding in forms, 須菩提！菩薩無住相布施，

　“his merit is equally inconceivable and immeasurable. 福德亦復(fù)如是不可思量。

　“Subhuti, a Bodhisattva"s mind should thus abide as taught. 須菩提！菩薩但應(yīng)如所教住。

　“Subhuti, what do you think? 須菩提！于意云何？

　“Can the Tathagata be seen by means of His bodily form?” 可以身相見如來不？

　“No, World Honoured One, the Tathgate cannot be seen by means of His bodily form. 不也，世尊！不可以身相得見如來。

　“Why? 何以故？

　“Because when the Tathagata speaks of bodily form, it is not (real) form.” 如來所說身相，即非身相。

　The Buddha said to Subhuti: 佛告須菩提：

　“Everything with form is unreal; 凡所有相，皆是虛妄。

　“if all forms are seen as unreal, the Tathagata will be perceived.” 若見諸相非相，則見如來。

　Subhuti said to the Buddha: 須菩提白佛言：

　“World Honored One, will there be living beings who can develop a true belief in these words, sentences and chapters when they are expounded to them?” 世尊！頗有眾生，得聞如是言說章句，生實(shí)信不？ The Buddha said: “Subhuti, do not speak like that. 佛告須菩提：莫作是說。

　“In the last 500 years, before the final passing of the Tathagata, 如來滅后，后五百歲，

　“there will be those who will observe the rules of morality and perform good actions which will result in blessing. 有持戒修福者，

　“These people will be able to develop a faith in these sentences which they will consider as embodying the Truth. 于此章句能生信心，以此為實(shí)，

　“You should know that they will not have planted good roots in just one, two, three, four, or five Buddha lands. 當(dāng)知是人不于一佛二佛三四五佛而種善根，

　精選文庫 — 5

　“They will have planted them in countless thousands and tens of thousands of Buddha lands. 已于無量千萬佛所種諸善根，

　“Upon hearing these sentences, there will arise in them a single thought of pure faith. 聞是章句，乃至一念生凈信者，

　“Subhuti, the Tathagata knows and sees all; 須菩提！如來悉知悉見，

　“these living beings will thus acquire immeasurable merits. 是諸眾生得如是無量福德。

　“Why? 何以故？

　“(Because) they will have wiped out false notions of an ego, a personality, a being and a life, of Dharma and Not-Dharma. 是諸眾生無復(fù)我相、人相、眾生相、壽者相。無法相，亦無非法相。

　“Why? 何以故？

　“(Because) if their minds grasp form (laksana), they will (still) cling to the notion of an ego, a personality, a being and a life. 是諸眾生若心取相，即為著我人眾生壽者。

　“If their minds grasp the Dharma, they will (still) cling to the notion of an ego, a personality, a being and a life. 若取法相，即著我人眾生壽者。

　“ Why? 何以故？

　“(Because) if their minds grasp the Not-Dharma, they will (still) cling to the notion of an ego, a personality, a being and a life. 若取非法相，即著我人眾生壽者，

　“Therefore, one should not grasp and hold on to the notion of Dharma as well as that of Not-Dharma. 是故不應(yīng)取法，不應(yīng)取非法。

　“This is why, 以是義故，

　“the Tathagata always said: 如來常說：

　“‘Ye Bhiksus, should know that the Dharma I expound is likened to a raft.’ 汝等比丘，知我說法，如筏喻者，

　“Even the Dharma should be cast aside; how much more so the Not-Dharma? 法尚應(yīng)舍，何況非法。

　“Subhuti, what do you think? 須菩提！于意云何？

　“Has the Tathagata(in fact) obtained Supreme Enlightenment (Anubodhi)? 如來得阿耨多羅三藐三菩提耶？

　“Does the Tathagata (in fact) expound the Dharma?” 如來有所說法耶？ Subhuti replied:

　精選文庫 — 6 須菩提言：

　“As I understand the meaning of the Buddha"s teaching, 如我解佛所說義，

　“there is no fixed Dharma called Supreme Enlightenment and there is also no fixed Dharma the Tathagata can expound. 無有定法名阿耨多羅三藐三菩提，亦無有定法，如來可說。

　“Why? 何以故？

　“(Because) the Dharma the Tathagata expounds cannot be clung to and cannot be expressed (in words); it is neither Dharma nor Not-Dharma. 如來所說法，皆不可取、不可說、非法、非非法。

　“Why is this? 所以者何？

　“All Bhadras and Aryas differ on account of the Eternal Asamskrta Dharma.” 一切賢圣，皆以無為法而有差別。

　“Subhuti, what do you think? 須菩提！于意云何？

　“If someone filled the Universe with the seven treasures and gave them all as alms, would his merit be great?” 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？ Subhuti replied: “Very great, World Honoured One. 須菩提言：甚多，世尊！

　“Why? 何以故？

　“Because this merit is not the nature of merit, the Tathagata says it is great.” 是福德即非福德性，是故如來說福德多。

　“Subhuti, if on the other hand, someone received and kept even a four line stanza of this sutra and expounded it to others, his merit would surpass that (of the giver of treasures). 若復(fù)有人，于此經(jīng)中受持，乃至四句偈等，為他人說，其福勝彼。

　“Why? 何以故？

　“ (Because), Subhuti, all Buddhas and their Supreme-Enlightenment-Dharma originate from this sutra. 須菩提！一切諸佛，及諸佛阿耨多羅三藐三菩提法，皆從此經(jīng)出。

　“Subhuti, the so-called Buddhas and Dharmas are not real Buddhas and Dharmas. 須菩提！所謂佛、法者，即非佛、法。

　“Subhuti, what do you think? 須菩提！于意云何？

　“Can one who has entered the stream (srota-apanna) have this thought (in his mind): I have obtained the fruit of entering the stream?” 須陀洹能作是念：“我得須陀洹果”不？ Subhuti replied: “No, World Honoured One. 須菩提言：不也，世尊！

　“Why?

　精選文庫 — 7 何以故？

　“Because srota-apanna means "entering the stream", 須陀洹名為入流，

　“but actually there is no entry into either form, sound, smell, taste, touch or dharma. 而無所入，不入色聲香味觸法，

　“Therefore, he is called srota-apanna.” 是名須陀洹。

　“Subhuti, what do you think? 須菩提！于意云何？

　“Can a Sakrdagamin have this thought (in his mind): I have obtained the fruit of a Sakrdagamin?” 斯陀含能作是念：“我得斯陀含果”不？ Subhuti replied: "No, World Honored One. 須菩提言：‘不也，世尊！

　“Why? 何以故？

　“Because Sakrdagamin means 刼 nce more to come, 斯陀含名一往來，

　“but actually there is neither coming nor going. 而實(shí)無往來，

　“Therefore, he is called a Sakrdagamin.” 是名斯陀含。

　“Subhuti, what do you think? 須菩提！于意云何？

　“Can an Anagamin have this thought (in his mind): I have obtained the fruit of an Anagamin?” 阿那含能作是念：“我得阿那含果”不？ Subhuti replied: “No, World Honoured One. 須菩提言：不也，世尊！

　“Why? 何以故？

　“Because Anagamin means ‘no-coming’ but actually there is no such a thing as no-coming. 阿那含名為不來，而實(shí)無不來，

　“Therefore, he is called an Anagamin.” 是故名阿那含。

　“Subhuti, what do you think? 須菩提！于意云何？

　“Can an Arhat have this thought (in his mind): I have obtained the enlightenment of an Arhat?” 阿羅漢能作是念：“我得阿羅漢道”不？ Subhuti replied: “No, World Honoured One. 須菩提言：‘不也，世尊！

　“Why? 何以故？

　“Because there is no Dharma which is called Arhatship. 實(shí)無有法名阿羅漢。

　“World Honoured One,

　精選文庫 — 8 世尊！

　“if an Arhat thinks ‘I have obtained the enlightenment of an Arhat’, 若阿羅漢作是念：“我得阿羅漢道”，

　“he will still grasp and hold on to the notion of an ego, a personality, a being and a life. 即為著我人眾生壽者。

　“World Honored One, 世尊！

　“the Buddha has declared that I have obtained the Passionless Samadhi and that I surpass all men. I am, therefore, the highest passionless Arhat. 佛說我得無諍三昧，人中最為第一，是第一離欲阿羅漢。

　“World Honored One, I do not think ‘I am a passionless Arhat, for, 世尊，我不作是念：“我是離欲阿羅漢”。

　“World Honored One, if I had thought ‘I have attained Arhatship’, 世尊！我若作是念：“我得阿羅漢道”，

　“the World Honored One would not have said: ‘Subhuti takes delight in- the calm and quiet, free from temptation and distress. 世尊則不說須菩提是樂阿蘭那行者！

　“The fact that Subhuti does not act (mentally) is called the calm and quiet in which Subhuti takes delight.” 以須菩提實(shí)無所行，而名須菩提是樂阿蘭那行。

　The Buddha said to Subhuti: 佛告須菩提：

　“What do you think.? 于意云何？

　“Did the Tathagata obtain anything from: he Dharma, when in the past He was with Dipamkara Buddha?” 如來昔在燃燈佛所，于法有所得不？

　“No, World Honoured One. 不也，世尊！

　“When the Tathagata was with Dipamkara, He did not obtain anything from the Dharma.” 如來在燃燈佛所，于法實(shí)無所得。

　“Subhuti, what do you think? 菩提！于意云何？

　“Do Bodhisattvas adorn Buddha lands (by their moral actions)?” 須菩薩莊嚴(yán)佛土不？

　“No. World Honoured One. 不也，世尊！

　“Why? 何以故？

　“Because this is not real adornment; it is (merely) called the adornment of Buddha lands.” 莊嚴(yán)佛土者，則（即）非莊嚴(yán)，是名莊嚴(yán)。

　“Subhuti, this is why all Bodhisattvas and Mahasattvas should thus develop a pure and clean mind which should not abide in form, sound, smell, taste, touch and dharma. 是故須菩提，諸菩薩摩訶薩應(yīng)如是生清凈心，不應(yīng)住色生心，不應(yīng)住聲香味觸法生心，

　精選文庫 — 9

　“They should develop a mind which does not abide in anything. 應(yīng)無所住而生其心。

　“Subhuti, supposing a man has a body as great as mount Sumeru, 須菩提！譬如有人，身如須彌山王，

　“what do you think? 于意云何？

　“Would such a body be great?” 是身為大不？ Subhuti replied: “Very great, World Honored One. 須菩提言：甚大，世尊！Why? 何以故？

　“Because the Buddha says it is not the real body but is (merely) called a great body.” 佛說非身，是名大身。

　“Subhuti, if there were as many rivers like the Ganges as there are grains of sand in the Ganges, 須菩提！如恒河中所有沙數(shù)，如是沙等恒河，

　“would the total of grains of sand in all these rivers be very great?” 于意云何？是諸恒河沙寧為多不？ Subhuti replied: “Very great, World Honored One!” 須菩提言：甚多，世尊！

　“These rivers would be innumerable; how much more so would be their sand- grains. 但諸恒河尚多無數(shù)，何況其沙！

　“Subhuti, I now tell you truly. 須菩提！我今實(shí)言告汝：

　“If a virtuous man or woman filled a number of universes, as great as the number of sand-grains in all these rivers, with the seven treasures, and gave them all away in alms (dana), 若有善男子、善女人，以七寶滿爾所恒河沙數(shù)三千大千世界，以用布施，

　“would his or her merit be great?” 得福多不？ Subhuti replied: “Very great, World Honoured One!” 須菩提言：甚多，世尊！

　The Buddha said to Subhuti: 佛告須菩提：

　“If a virtuous man or woman receives and holds (in mind) even a four-line stanza of this sutra and expounds it to others, his or her merit will surpass that of the almsgiver. 若善男子、善女人，于此經(jīng)中，乃至受持四句偈等，為他人說，而此福德勝前福德。

　“Furthermore, Subhuti, 復(fù)次，須菩提！

　“wheresoever this sutra or even one of its four-line stanzas is expounded, 隨說是經(jīng)，乃至四句偈等，

　“you should know that all devas, men and asuras should make their offerings there as if the place was a Buddha stupa or a Buddha temple. 當(dāng)知此處，一切世間、天、人、阿修羅，皆應(yīng)供養(yǎng)，如佛塔廟， “How much more so if someone is able to receive, hold (in mind), read and recite the whole sutra!

　精選文庫 — 10 何況有人盡能受持讀誦。

　“Subhuti, you should know that such a person will achieve the highest and rarest Dharma. 須菩提！當(dāng)知是人成就最上第一希有之法，

　“Wheresoever this sutra may be found the Buddha and His respected disciples will be there also.” 若是經(jīng)典所在之處，則為有佛，若尊重弟子。

　Subhuti then asked the Buddha: 爾時(shí)，須菩提白佛言：

　“World Honoured One, what name should be given to this sutra and how should we receive and hold it (in mind)?” 世尊！當(dāng)何名此經(jīng)？我等云何奉持？ The Buddha said: 佛告須菩提：

　“This sutra should be called ‘The Diamond prajna-paramita’ under which name you should receive and hold it. 是經(jīng)名為《金剛般若波羅蜜》，以是名字，汝當(dāng)奉持。

　“Why? Because, Subhuti, 所以者何？須菩提！

　“the Prajna- paramita as expounded by the Buddha, is not Prajna- paramita but is (merely) so called. 佛說般若波羅蜜，則非般若波羅蜜。是名般若波羅蜜。

　“Subhuti, what do you think Does the Tathagata expound the Dharma?” 須菩提！于意云何？如來有所說法不？ Subhuti said: “World Honoured One, the Tathagata does not expound anything.” 須菩提白佛言：世尊！如來無所說。

　“Subhuti, what do you think? Are there many particles of dust in the universe?” 須菩提！于意云何？三千大千世界所有微塵是為多不？ Subhuti replied: “Many, World Honoured One!” 須菩提言：甚多，世尊！

　“Subhuti, the Tathagata says these particles of dust are not (real), (but) are (merely) called particles of dust. 須菩提！諸微塵，如來說非微塵，是名微塵。

　“The Tathagata says the universe is not (real), but it is (merely) called the universe. 如來說：世界，非世界，是名世界。

　“Subhuti, what do you think? Can the Tathagata be perceived by means of His thirty-two physical characteristics ( laksanas )?” 須菩提！于意云何？可以三十二相見如來不？

　“"No, World Honoured One. The Tathagata cannot be perceived by them. 不也，世尊！不可以三十二相得見如來。

　“Why? Because the Tathagata says they are not real but are (merely) called the thirty-two physical characteristics.” 何以故？如來說：三十二相，即是非相，是名三十二相。

　“Subhuti, if on the one hand, a virtuous man or woman, in giving alms (dana), sacrifices as many lives as there are sand-grains in the Ganges, and on the other hand,

　精選文庫 — 11 須菩提！若有善男子、善女人，以恒河沙等身命布施；

　“someone receives and holds (in mind) even a four-line stanza of this sutra, and expounds it to other, the merit resulting from the latter will be greater.” 若復(fù)有人，于此經(jīng)中，乃至受持四句偈等，為他人說，其福甚多！

　At that time, after listening to this sutra, Subhuti had understood its profound meaning and was moved to tears. 爾時(shí)，須菩提聞?wù)f是經(jīng)，深解義趣，涕淚悲泣， He said to the Buddha: “How rare, O World Honored One! 而白佛言：希有，世尊！

　“The Buddha has expounded such a very profound sutra. 佛說如是甚深經(jīng)典，

　“Since I have acquired the wisdom eye, I have not heard of such a sutra. 我從昔來所得慧眼，未曾得聞如是之經(jīng)。

　“World Honored One, if someone after listening to this sutra believes that his mind is clean and pure, he will realise reality. 世尊！若復(fù)有人得聞是經(jīng)，信心清凈，則生實(shí)相，

　“We should know that such a person will achieve the highest and rarest merit. 當(dāng)知是人，成就第一希有功德。

　“World Honored One, this Reality is not Reality but the Tathagata calls it Reality. 世尊！是實(shí)相者，則是非相，是故如來說名實(shí)相。

　“World Honored One, as I now listen to this sutra I have no difficulty in believing, understanding, receiving and holding it, 世尊！我今得聞如是經(jīng)典，信解受持不足為難，

　“but in the last epoch, the last five hundred year period if there be a man who (happens to) listen to this sutra, believes, understands receives and holds it, he will be most rare. 若當(dāng)來世，后五百歲，其有眾生，得聞是經(jīng)，信解受持，是人則為第一希有。

　“Why? Because he will no longer (think in terms of) an ego, a personality, a being and a life. 何以故？此人無我相、人相、眾生相、壽者相。

　“Why? Because the forms of an ego, a personality, a being and a life are not forms. 所以者何？我相即是非相，人相、眾生相、壽者相即是非相。

　“Why? Because when he has rejected all forms he is called a Buddha.” 何以故？離一切諸相，則（即）名諸佛。

　The Buddha said: “Just so! Subhuti, just so! 佛告須菩提：如是！如是！

　“If on the one hand, there be a man who listens to this sutra and is not filled with alarm, fear, or dread, 若復(fù)有人，得聞是經(jīng)，不驚、不怖、不畏，

　“you should know that such a person is most rare. 當(dāng)知是人甚為希有。

　“Why? Because, Subhuti, 何以故？須菩提！

　“as the Tathagata says, 如來說：

　“the first perfection ( paramita) is not so (but) is (merely) called the first perfection (paramita.)

　精選文庫 — 12 第一波羅蜜，非第一波羅蜜，是名第一波羅蜜。

　“Subhuti, the Tathagata speaks of the Perfection of Patience (ksanti paramita) which is not but is called the Perfection of Patience. 須菩提！忍辱波羅蜜，如來說非忍辱波羅蜜。是名忍辱波羅蜜。

　“Why? Because, Subhuti, 何以故？須菩提！

　“in (a) past (life) when my body was mutilated by Kaliraja, 如我昔為歌利王割截身體，

　“I had at that time no notion of an ego, a personality, a being and a life. 我于爾時(shí)，無我相、無人相、無眾生相、無壽者相。

　“Why? Because, in the past, when my body was dismembered, if I (still) held the conception of an ego, a personality, a being and a life, 何以故？我于往昔節(jié)節(jié)支解時(shí)，若有我相、人相、眾生相、壽者相，

　“I would have been stirred by feelings of anger and hatred. 應(yīng)生嗔恨。

　“Subhuti, I also remember that in the past, during my former five hundred lives, I was a Ksantyrsi and held no conception of an ego, a personality, a being and a life. 須菩提！又念過去于五百世作忍辱仙人，于爾所世，無我相、無人相、無眾生相、無壽者相。

　“Therefore, Subhuti, Bodhisattvas should forsake all conceptions of form and resolve to develop the Supreme Enlightenment Mind (Anuttara-samyaksam-bodhi). 是故須菩提！菩薩應(yīng)離一切相，發(fā)阿耨多羅三藐三菩提心，

　“Their minds should not abide in form, sound, smell, taste, touch and dharma. Their minds should abide nowhere. 不應(yīng)住色生心，不應(yīng)住聲香味觸法生心，應(yīng)生無所住心。

　“If minds abide somewhere, it will be in falsehood. 若心有住，則為非住。

　“This is why the Buddha says that Bodhisattvas" minds should not abide in form when practising charity (dana). 是故佛說：菩薩心不應(yīng)住色布施。

　“Subhuti, all Bodhisattvas should thus make offerings for the welfare of all living beings. 須菩提！菩薩為利益一切眾生故，應(yīng)如是布施。

　“The Tathagata speaks of forms which are not forms and of living beings who are not living beings. 如來說：一切諸相，即是非相。又說：一切眾生，則非眾生。

　“Subhuti, the Tathagatas" words are true and correspond to reality. They are ultimate words, neither deceitful nor heterodox. 須菩提！如來是真語者、實(shí)語者、如語者、不誑語者、不異語者。

　“Subhuti, the Dharma the Tathagata has obtained is neither real nor unreal. 須菩提！如來所得法，此法無實(shí)無虛。

　“Subhuti, if a Bodhisattva practises charity ( dana ) with a mind abiding in things (dharma), he is like a man entering the darkness where he cannot see anything; 須菩提！若菩薩心住于法而行布施，如人入暗，則（即）無所見；

　“(but) if a Bodhisattva practises dana with a mind not abiding in dharma, he is like a man with open eyes, who can see everything in the sunshine.

　精選文庫 — 13 若菩薩心不住法而行布施，如人有目，日光明照，見種種色。

　“Subhuti, in future ages, 須菩提！當(dāng)來之世， “if a virtuous man or woman is able to receive, hold (in mind), read and recite this sutra, 若有善男子、善女人，能于此經(jīng)受持讀誦， “the Tathagata, by means of His Buddha Wisdom, will know and see clearly that such a person will achieve immeasurable and unlimitable merits. 則（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。

　“Subhuti, if (on the one hand) a virtuous man or woman sacrifices in the practice of charity (dana), as many lives as the sand-grains of the Ganges in the morning, at midday and again in the evening, and continues so doing throughout numberless aeons; 須菩提！若有善男子、善女人，初日分以恒河沙等身布施，中日分復(fù)以恒河沙等身布施，后日分亦以恒河沙等身布施，如是無量百千萬億劫以身布施； “and if (on the other hand) a person after listening to this sutra believes in his own mind without (further) contradiction, the latter"s merit will surpass that of the former.

　若復(fù)有人，聞此經(jīng)典，信心不逆，其福勝彼， “How much more so if this sutra is written, received, held, read, recited and expounded to others! 何況書寫、受持、讀誦、為人解說。

　“Subhuti, to sum up, the merits resulting from this sutra are inconceivable, inestimable and without limit. 須菩提！以要言之，是經(jīng)有不可思議、不可稱量、無邊功德。

　“The Tathagata expounds it to those initiated into the Mahayana and the Supreme Yana. 如來為發(fā)大乘者說，為發(fā)最上乘者說。

　“If they are able to receive, hold (in mind), read and recite it and expound it widely to others, 若有人能受持讀誦，廣為人說， “the Tathagata will know and will see that they will achieve inexpressible and inconceivable merits that are without measure or limit. 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， “ They will bear (responsibility for) the Tathagata"s Supreme Enlightenment (Anuttara-samyak-sambodhi.)

　如是人等，則（即）為荷擔(dān)如來阿耨多羅三藐三菩提。

　“Why? Because, Subhuti,

　何以故？須菩提！

　“those who take delight in the Hinayana and hold the view of an ego, a personality, a being and a life, 若樂小法者，著我見、人見、眾生見、壽者見， “cannot listen to, receive, hold (in mind), read and recite this sutra and explain it to others. 則（即）于此經(jīng)，不能聽受讀誦、為人解說。

　“Subhuti, wheresoever this sutra may be found, 須菩提！在在處處，若有此經(jīng)， “all worlds of devas, men and asuras should make offerings, 一切世間、天、人、阿修羅，所應(yīng)供養(yǎng)；

　精選文庫 — 14 “for you should know that such a place is just a stupa which should be revered, worshipped and circumambulated, with offerings of flowers and incense. 當(dāng)知此處，則為是塔，皆應(yīng)恭敬，作禮圍繞，以諸華香而散其處。

　“Furthermore, Subhuti, 復(fù)次 ，須菩提！

　“if a virtuous man or woman receives, holds (in mind), reads and recites this sutra and is despised by others, 若善男子、善女人，受持讀誦此經(jīng)， “this person who is bound to suffer from evil destinies in retribution for his past sins, and whose karmic Sins are now eradicated by the others" contempt, will attain Supreme Enlightenment (Anuttarasamyak-sambodhi). 若為人輕賤，是人先世罪業(yè)，應(yīng)墮惡道，以今世人輕賤故，先世罪業(yè)則（即）為消滅，當(dāng)?shù)冒Ⅰ穸嗔_三藐三菩提。

　“Subhuti, 須菩提！

　“I remember that in the past countless aeons before the advent of Dipamkara Buddha, 我念過去無量阿僧祇劫，于燃燈佛前， “I met 84,000 milliards of Buddhas to whom I made offerings and whom I served faultlessly. 得值八百四千萬億那由他諸佛，悉皆供養(yǎng)承事，無空過者； “Now if in the last period (of 500 years) in the Buddha kalpa someone is able to receive, hold (in mind), read and recite this sutra, 若復(fù)有人，于后末世，能受持讀誦此經(jīng)， “his merits will far exceed mine which resulted from my offerings made to Buddhas, 所得功德，于我所供養(yǎng)諸佛功德， “for mine cannot be reckoned as one hundredth, one thousandth, one ten thousandth or one hundred thousandth part thereof; in fact no computation or comparison is possible. 百分不及一，千萬億分、乃至算數(shù)譬喻所不能及。

　“Subhuti, 須菩提！

　“in the last period of the Buddha kalpa, if a virtuous man or woman is able to receive, hold (in mind), read and recite this sutra, 若善男子、善女人，于后末世，有受持讀誦此經(jīng)， “my full statement of this person"s merits will create derangement, doubt and disbelief in the minds of all listeners. 所得功德，我若具說者，或有人聞，心則狂亂，狐疑不信。

　“Subhuti, 須菩提！

　“you should know that as the meaning of this sutra is inconceivable, so is the fruit of its reward.” 當(dāng)知是經(jīng)義不可思議，果報(bào)亦不可思議。

　At the time, Subhuti asked the Buddha: 爾時(shí)，須菩提白佛言：

　“World Honoured One, if a virtuous man or woman is determined to develop the Supreme Enlightened Mind,

　精選文庫 — 15 世尊！善男子、善女人，發(fā)阿耨多羅三藐三菩提心， “how should his or her mind abide and how should it be subdued?” 云何應(yīng)住？云何降伏其心？ The Buddha said to Subhuti: 佛告須菩提：

　“A virtuous man or woman who is determined to develop the Supreme Enlightened Mind, 善男子、善女人，發(fā)阿耨多羅三藐三菩提心者， “should thus develop it: 當(dāng)生如是心， “I have to lead all living beings to put a stop to (reincarnation) and escape (suffering), 我應(yīng)滅度一切眾生。

　“and when they have been so led, not one of them in fact stops (reincarnating) or escapes suffering. 滅度一切眾生已，而無有一眾生實(shí)滅度者。

　“Why? 何以故？ “Because, Subhuti, if a Bodhisattva clings to the notion of an ego, a personality, a being and a life, he is not a (true) Bodhisattva. 須菩提， 若菩薩有我相、人相、眾生相、壽者相，則（即）非菩薩。

　“Why? 所以者何？ “ Because, Subhuti, there is not really a Dharma which can develop the Supreme-Enlightenment-Mind. 須菩提！實(shí)無有法。發(fā)阿耨多羅三藐三菩提心者。

　“Subhuti, what do you think? 須菩提！于意云何？ “When the Tathagata was with Dipamkara Buddha, did He have any Dharma by means of which He attained Supreme Enlightenment (Anuttara-samyak-sambodhi)?” 如來于燃燈佛所，有法得阿耨多羅三藐三菩提不？ “No, World Honoured One. 不也，世尊！

　“As I understand the meaning of the Buddha"s teaching,

　如我解佛所說義，

　“when He was with Dipamkara Buddha,

　佛于燃燈佛所， “He had no Dharma by means of which He attained ‘Supreme Enlightenment’”. 無有法得阿耨多羅三藐三菩提。

　The Buddha said: “Just so! Subhuti, just so! 佛言：如是，如是。須菩提！

　“There was really no Dharma by means of which the Tathagata attained Supreme Enlightenment. 實(shí)無有法如來得阿耨多羅三藐三菩提。

　“Subhuti, if there had been, 須菩提！若有法如來得阿耨多羅三藐三菩提，

　精選文庫 — 16 “Dipamkara Buddha would not have predicted: 燃燈佛則（即）不與我授記：

　“In your next life, you will be a Buddha named Sakyamuni". 汝于來世，當(dāng)?shù)米鞣�，號釋迦牟尼。以�?shí)無有法得阿耨多羅三藐三菩提，是故燃燈佛與我授記，作是言：“汝于來世，當(dāng)?shù)米鞣�，號釋迦牟尼�?rdquo; “Why is it? Because ‘Tathagata’ means the suchness of all Dharmas. 何以故？如來者，即諸法如義。

　“If someone still says: ‘The Tathagata obtained Supreme Enlightenment,’ 若有人言：如來得阿耨多羅三藐三菩提。

　“(I tell you,) Subhuti, there is no Dharma by means of which the Buddha did so, 須菩提！實(shí)無有法，佛得阿耨多羅三藐三菩提。

　“(because), Subhuti, that Enlightenment was by itself neither real nor unreal. 須菩提！如來所得阿耨多羅三藐三菩提，于是中無實(shí)無虛。

　“This is why the Tathagata says that all Dharmas are Buddha"s Dharmas. 是故如來說：一切法皆是佛法。

　“Subhuti, these so-called Dharmas are not, but are (expediently), called all Dharmas. 須菩提！所言一切法者，即非一切法，是故名一切法。

　“Subhuti, supposing there is a man whose body is great.” 須菩提！譬如人身長大。

　Subhuti said: “World Honoured One, the great body of which the Tathagata speaks is not great, but is (expediently) called a great body.” 須菩提言：世尊！如來說：人身長大，則為非大身，是名大身。

　“Subhuti, in like manner, if a Bodhisattva says: ‘I should lead uncountable living beings to put a stop to (reincarnation) and escape (from suffering)’, he cannot be called a Bodhisattva. 須菩提！菩薩亦如是。若作是言：“我當(dāng)滅度無量眾生”，則不名菩薩。

　“Why? 何以故？ “Because there is really no dharma called the Bodhisattva (stage). 須菩提！實(shí)無有法名為菩薩。

　“Therefore, the Buddha says:

　是故佛說：

　“Of all dharmas, there is not a single one which possesses an ego, a personality, a being and a life. 一切法無我、無人、無眾生、無壽者。

　“Subhuti, if a Bodhisattva says: ‘I should adorn Buddha lands’, he cannot be called a Bodhisattva. 須菩提！若菩薩作是言：“我當(dāng)莊嚴(yán)佛土”，是不名菩薩。

　“Why? 何以故？ “Because when the Tathagata speaks of such adornment it is not, but is (expediently), called adornment. 如來說：莊嚴(yán)佛土者，即非莊嚴(yán)，是名莊嚴(yán)。

　“Subhuti, 須菩提！

　精選文庫 — 17 “if a Bodhisattva is thoroughly versed in (the doctrine of) the unreality of ego and of things (dharma), the Tathagata will call him a true Bodhisattva. 若菩薩通達(dá)無我、法者，如來說名真是菩薩。

　“Subhuti, what do you think.? Does the Tathagata possess human eyes?” 須菩提！于意云何？如來有肉眼不？ “Yes, World Honoured One, the Tathagata possesses human eyes.” 如是，世尊！如來有肉眼。

　“"Subhuti, what do you think? Does the Tathagata possess deva eye?” 須菩提！于意云何？如來有天眼不？ “"Yes, World Honoured One, the Tathagata possesses deva eyes.” 如是，世尊！如來有天眼。

　“Subhuti, what do you think? Does the Tathagata possess wisdom eyes?” 須菩提！于意云何？如來有慧眼不？ “Yes, World Honoured One, the Tathagata possesses wisdom eyes.” 如是，世尊！如來有慧眼。

　“Subhuti, what do you think? Does the Tathagata possess Dharma eyes?” 須菩提！于意云何？如來有法眼不？ “Yes, World Honoured One. The Tathagata possess Dharma eyes.” 如是，世尊！如來有法眼。

　“Subhuti, What do you think? Does the Tathagata possess Buddha eyes?” 須菩提！于意云何？如來有佛眼不？ “Yes, World Honoured One, the Tathagata possesses Buddha eyes.” 如是，世尊！如來有佛眼。

　“Subhuti, what do you think? Does the Tathagata say that the sand-grains in the Ganges are sand-grains?” 須菩提！于意云何？恒河中所有沙，佛說是沙不？ “Yes, World Honoured One, the Tathagata says they are sand-grains.” 如是，世尊！如來說是沙。

　“Subhuti, what do you think? If there were as many Ganges rivers as sand-grains in the Ganges, and if there were as many Buddha realms as sandgrains of all these Ganges rivers, would there be many world systems?” 須菩提！于意云何？如一恒河中所有沙，有如是沙等恒河，是諸恒河所有沙數(shù)，佛世界如是，寧為多不？ “Many, World Honoured One!” 甚多，世尊！

　“The Buddha said the living beings in all these world systems have many different minds which are all known to the Tathagata. 佛告須菩提：爾所國土中，所有眾生，若干種心，如來悉知。

　“Why? 何以故 “Because the minds the Tathagata speaks of are not minds, but are (expediently) called minds. 如來說...

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