金刚经梵英汉 2

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《金剛經》--梵英汉對照版 (2)

1. 梵文原文：作者不詳
2.英文翻譯：Edward Conze
3.中文翻譯：鸠摩罗什

Vajracchedikā Prajñāpāramitā Sūtra
The Diamond Sutra
《金剛般若波羅蜜經》

無為福勝分第十一
「須菩提！如恆河中所所沙數，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。」
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。」

Evam ukta ayusman Subhutir Bhagavantam etad avocat: Ko nama-ayam Bhagavan dharma-paryayah, katham cainam dharayami? Evam ukte Bhagavan ayusmantam Subhutim etad avocat: Prajnaparamita nama-ayam Subhute dharma-paryayah, evam cainam dharaya.
----Subhuti asked: What then, O Lord, is this discourse on dharma, and how should I bear it in mind? The Lord replied: This discourse on dharma, Subhuti, is called 'Wisdom which has gone beyond', and as such should you bear it in mind!
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。

Tat kasya hetoh? Subhute prajnapa ramita Tathagatena bhasita saiva-a-paramita Tathagatena bhasita. Tenocyate prajnaparamiteti. Tat kim manyase Subhute api nv asti sa kascid dharmo yas Tathagatena bhasitah? Subhutir aha: No hidam Bhagavan, na-asti sa kascid dharmo yas Tathagatena bhasitah. Bhagavan aha: Tat kim manyase Subhute, yavat trisahasramahasahasre loka-dhatuu prthivi-rajah kacit tad bahu bhavet? Subhutir aha: Bahu Bhagavan bahu Sugata prthivi-rajo bhavet. Tat kasya hetoh? Yat tad Bhagavan prthivi-rajas Tathagatena bhasitam a-rajas tad Bhagavams Tathagatena bhasitam. Tenocyate prthivi-raja iti. Yo'py asau loka-dhatus Tathagatena bhasito 'dhatuh sa Tathagatena bhasitah. Tenocyate lokadhatur iti. Bhagavan aha: Tat kim manyase Subhute dvatrimsan mahapurusa-laksanais Tathagato 'rhan samyaksambuddho drastavyah? Subhutir aha: No hidam Bhagavan, na dvatrimsan-mahapurusa-laksanais Tathagato'rhan samyaksambuddho drastavyah. Tat kasya hetoh? Yani hi tani Bhagavan dvatrimsanmahapurusa-laksanani Tathagatena bhasitany, a-laksanani tani Bhagavams Tathagatena bhasitani. Tenocyante dvatrimsan-mahapurusa-laksanani-iti.
----And why? Just that which the Tathagata has taught as the wisdom which has gone beyond, just that He has taught as not gone beyond. Therefore is it called 'Wisdom which has gone beyond'.
What do you think, Subhuti, is there any dharma which the Tathagata has taught?
Subhuti replied: No indeed, O Lord, there is not.
The Lord said: When, Subhuti, you consider the number of particles of dust in this world system of 1,000 million worlds would they be many?
Subhuti replied: Yes, O Lord. Because what was taught as particles of dust by the Tathagata, as no-particles that was taught by the Tathagata. Therefore are they called 'particles of dust'. And this world-system the Tathagata has taught as nosystem. Therefore is it called a 'world system'.
The Lord asked: What do you think, Subhuti, can the Tathagata be seen by means of the thirty-two marks of the superman?
Subhuti replied: No indeed, O Lord. And why? Because those thirty-two marks of the superman which were taught by the Tathagata, they are really no-marks. Therefore are they called 'the thirty-two marks of the superman'.
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。」

Bhagavan aha: Yas ca khalu punah Subhute stri va puruso va dine dine Ganga-nadivaluka-saman atma-bhavan parityajet, evam parityajan Ganga-nadi-valuka-saman kalpams tan atmabhavan parityajet, yas ceto dharma-paryayad antasas catuspadikam api gatham udgrhya parebhyo desayet samprakasayed, ayam eva tato nidanam bahutaram punya-skandham prasunuyad aprameyam asamkhyeyam.
----The Lord said: And again, Subhuti, suppose a woman or a man were to renounce all their belongings as many times as there are grains of sand in the river Ganges; and suppose that someone else, after taking from this discourse on Dharma but one stanza of four lines, would demonstrate it to others. Then this latter on the strength of that would beget a greater heap of merit, immeasurable and incalculable. [13]
「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！」

Atha khalv ayusman Subhutir dharma-vegena-asru-ni pramuncat, so' sruni pramrjya Bhagavantam etad avocat: Ascaryam Bhagavan parama-ascaryam Sugata, yavad ayam dharma-paryayas Tathagatena bhasito, 'gra-yana-samprasthitanam sattvanam arthaya srestha-yana-samprasthitanam arthaya, yato me Bhagavan jnanam utpannam. Na maya Bhagavan jatv evamrupo dharmaparyayah sruta-purvah. Paramena te Bhagavann ascaryena samanvagata bodhisattva bhavisyanti ya iha sutre bhasyamane srutva bhutasamjnam utpadayisyanti. Tat kasya hetoh? Ya caisa Bhagavan bhuta-samjna saivaabhuta-samjna. Tasmat Tathagato bhasate bhuta-samjna bhuta-samjneti. Na mama Bhagavan duskaram yad aham imam dharma-paryayam bhasyamanam avakalpayamy adhimucye. Ye 'pi te Bhagavan sattva bhavisyanty anagate 'dhvani pascime kale pascime samaye pascimayam panca-satyam saddharma-vipralope vartamane, ya imam Bhagavan dharma-paryayam udgrahisyanti dharayisyanti vacayisyanti paryavapsyanti parebhyas ca vistarena samprakasayisyanti, te parama-ascaryena samanvagata bhavisyanti. Api tu khalu punar Bhagavan na tesam atma-samjna pravartisyate, na sattva-samjna na jivasamjna na pudgala-samjna pravartisyate, na-api tesam kacit samjna na-a-samjna pravartate. Tat kasya hetoh? Ya sa Bhagavann atma-samjna saiva-a-samjna, ya sattvasamjna jiva-samjna pudgala-samjna saiva-a-samjna. Tat kasya hetoh? Sarva-samjnaapagata hi Buddha Bhagavantah.
----Thereupon the impact of Dharma moved the Venerable Subhuti to tears. Having wiped away his tears, he thus spoke to the Lord:
It is wonderful, O Lord, it is exceedingly wonderful, O Well-Gone, how well the Tathagata has taught this discourse on Dharma. Through it cognition has been produced in me. Not have I ever before heard such a discourse on Dharma.
Most wonderfully blest will be those who, when this Sutra is being taught, will produce a true perception. And that which is true perception, that is indeed no perception. Therefore the Tathagata teaches, 'true perception, true perceptions'.
It is not difficult for me to accept and believe this discourse on Dharma when it is being taught. But those beings who will be in a future period, in the last time, in the last epoch, in the last 500 years, at the time of the collapse of the good doctrine, and who, O Lord, will take up this discourse on Dharma, bear it in mind, recite it, study it, and illuminate it in full detail for others, these will be most wonderfully blest.
In them, however, no perception of a self will take place, or of a being, a soul, or a person.
And why? That, O Lord, which is perception of self, that is indeed no perception. That which is perception of a being, a soul or a person, that is indeed no perception.
And why? Because the Buddhas, the Lords have left all perceptions behind.
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，則是非相，是故如來說名實相。
世尊！我今得聞如是經典，信解受持不足為難，若當來世後五百歲，其有眾生，得聞是經，信解受持，是人則為第一希有。
何以故？此人無我相、人相、眾生相、壽者相。
所以者何？我相，即是非相；人相、眾生相、壽者相，即是非相。
何以故？離一切諸相，則名諸佛。」

Evam ukte Bhagavan ayusmantam Subhutim etad avocat: Evam etat Subhute evam etat. Parama-ascarya-samanvagatas te sattva bhavisyanti ya iha Subhute sutre bhasyamane nottrasisyanti na samtrasisyanti na samtrasam apatsyante. Tat kasya hetoh? Paramaparamiteyam Subhute Tathagatena bhasita yaduta-a-paramita. Yam ca Subhute Tathagatah parama-paramitam bhasate, tam aparimana-api Buddha Bhagavanto bhasante, tenocyate parama-paramiteti.
----The Lord said:
So it is, Subhuti. Most wonderfully blest will be those beings who, on hearing this Sutra, will not tremble, nor be frightened, or terrified.
And why? The Tathagata has taught this as the highest (parama-) perfection (paramita). And what the Tathagata teaches as the highest perfection, that also the innumerable (aparimana) Blessed Buddhas do teach. Therefore is it called the 'highest perfection'.
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。

Api tu khalu punah Subhute ya Tathagatasya ksanti-paramita saiva-a-paramita. Tat kasya hetoh? Yada me Subhute Kalinga raja-anga-pratyanga-mamsany acchaitsit, tasmin samaya atma-samjna va sattva-samjna va jiva-samjna va pudgala-samjna va na-api me kacit samjna va-a-samjna va babhuva. Tat kasya hetoh? Sacen me Subhute tasmin samaya atma-samjna-abhavisyad vyapada-samjna-api me tasmin samaye'bhavisyat. Sacet sattvasamjna jiva-samjna pudgala-samjna-abhavisyad, vyapada-samjna-api me tasmin samaye'bhavisyat. Tat kasya hetoh? Abhijanamy aham Subhute'tite'dhvani panca-jatisatani yad aham Ksantivadi rsir abhuvam. Tatra-api me na-atma-samjna babhuva, nasattva-samjna na jiva-samjna na pudgala-samjna babhuva.
----Moreover, Subhuti, the Tathagata's perfection of patience is really no perfection.
And why? Because, Subhuti, when the king of Kalinga cut my flesh from every limb, at that time I had no perception of a self, of a being, of a soul, or a person.
And why? If, Subhuti, at that time I had had a perception of self, I would also have had a perception of ill-will at that time. And so, if I had had a perception of a being, of a soul, or of a person. With my superknowledge I recall that in the past I have for five hundred births led the life of a sage devoted to patience. Then also have I had no perception of a self, a being, a soul, or a person.
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。

Tasmat tarhi Subhute bodhisattvena mahasattvena sarva-samjna-vivarjayitvaanuttarayam samyaksambodhau cittam utpadayitavyam. Na rupa-pratisthitam cittam utpadayitavyam, na sabda-gandha-rasa-sprastavya-dharma-pratisthitam cittam utpadayitavyam, na dharma-pratisthitam cittam utpadayitavyam, na adharmapratisthitam cittam utpadayitavyam, na kvacit-pratisthitam cittam utpadayitavyam. Tat kasya hetoh? Yat pratisthitam tad eva-apratisthitam. Tasmad eva Tathagato bhasate: Apratisthitena bodhisattvena danam datavyam. Na rupa-sabda-gandha-rasa-sprastavyadharma-pratisthitena danam datavyam.
----Therefore then, Subhuti, the Bodhi-being, the great being, after he has got rid of all perceptions, should raise his thought to the utmost, right and perfect enlightenment. He should produce a thought which is unsupported by forms, sounds, smells, tastes, touchables, or mind-objects, unsupported by dharma, unsupported by no-dharma, unsupported by anything.
And why? All supports have actually no support. It is for this reason that the Tathagata teaches: By an unsupported Bodhisattva should a gift be given, not by one who is supported by forms, sounds, smells, tastes, touchables, or mind-objects.
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。

Api tu khalu punah Subhute bodhisattvenaivamrupo dana-parityagah kartavyah sarvasattvanam arthaya. Tat kasya hetoh? Ya caisa Subhute sattva-samjna saiva-a-samjna. Ya evam te sarva-sattvas Tathagatena bhasitas ta eva-a-sattvah. Tat kasya hetoh? Bhuta-vadi Subhute Tathagatah satyavadi tathavady ananyathavadi Tathagatah. Na vitatha-vadi Tathagatah.
----And further, Subhuti, it is for the weal of all beings that a Bodhisattva should give gifts in this manner.
And why? This perception of a being, Subhuti, that is just a non-perception. Those all-beings of whom the Tathagata has spoken, they are indeed no-beings.
And why? Because the Tathagata speaks in accordance with reality, speaks the truth, speaks of what is, not otherwise. A Tathagata does not speak falsely.
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。

Api tu khalu punah Subhute yas Tathagatena dharmo 'bhisambuddho desito nidhyato, na tatra satyam na mrsa. Tadyatha-api nama Subhute puruso 'ndhakara-pravisto na kimcid api pasyet, evam vastu-patito bodhisattvo drastavyo yo vastu-patito danam parityajati. Tadyatha-api nama Subhute caksusman purusah prabhatayam ratrau surye'bhyudgate nanavidhani rupani pasyet, evam a-vastu-patito bodhisattvo drastavyo yo'vastu-patito danam parityajati.
----But nevertheless, Subhuti, with regard to that dharma which the Tathagata has fully known and demonstrated, on account of that there is neither truth nor fraud. In darkness a man could not see anything. Just so should be viewed a Bodhisattva who has fallen among things, and who, fallen among things, renounces a gift.
A man with eyes would, when the night becomes light and the sun has arisen, see manifold forms. Just so should be viewed a Bodhisattva who has not fallen among things, and who, without having fallen among things, renounces a gift.
須菩提！如來所得此法，此法無實無虛。須菩提！若菩薩心住於法，而行布施，如人入闇，則無所見。
若菩薩心不住法，而行布施，如人有目日光明照，見種種色。

Api tu khalu punah Subhute ye kulaputra va kuladuhitaro vemam dharmaparyayam udgrahisyanti dharayisyanti vacayisyanti paryavapsyanti parebhyas ca vistarena samprakasayisyanti, jnatas te Subhute Tathagatena buddha-jnanena, drstas te Subhute Tathagatena buddha-caksusa, buddhas te Tathagatena. Sarve te Subhute sattva aprameyam asamkhyeyam punya-skandham prasavisyanti pratigrahisyanti. Yas ca khalu punah Subhute stri va puruso va purva-ahna-kala-samaye Ganga-nadi-valuka-saman atmabhavan parityajet, evam madhya-ahna-kala-samaye Ganga-nadi-valuka-saman atmabhavan parityajet, saya-ahna-kala-samaye Ganga-nadi-valuka-saman atmabhavan parityajet, anena paryayena bahuni kalpa-koti-niyuta-satasahasrany atmabhavan parityajet; yas cemam dharmaparyayam srutva na pratiksipet, ayam eva tato nidanam bahutaram punyaskandham prasunuyad aprameyam asamkhyeyam. Kah punar vado yo likhitvodgrhniyad dharayed vacayet paryavapnuyat parebhyas ca vistarena samprakasayet.
----Furthermore, Subhuti, those sons and daughters of good family who will take up this discourse on Dharma, will bear it in mind, recite, study, and illuminate it in full detail for others, they have been known, Subhuti, by the Tathagata with his Buddha-cognition, they have been seen, Subhuti, by the Tathagata with his Buddha-eye, they have been fully known by the Tathagata. All these beings, Subhuti, will beget and acquire an immeasurable and incalculable heap of merit. [14]
And if, Subhuti, a woman or man should renounce in the morning all their belongings as many times as there are grains of sand in the river Ganges, and if they should do likewise at noon and in the evening, and if in this way they should renounce all their belongings for many hundreds of thousands of millions of milliards of aeons; and someone else, on hearing this discourse on Dharma, would not reject it; then the latter would on the strength of that beget a greater heap of merit, immeasurable and incalculable. What then should we say of him who, after writing it, would learn it, bear it in mind, recite, study and illuminate it in full detail for others?
須菩提！當來之世，若有善男子、善女人，能於此經受持、讀誦，則為如來，以佛智慧，悉知是人，悉見是人，皆得成就無量無邊功德。」
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。

Api tu khalu punah Subhute 'cintyo' tulyo 'yam dharmaparyayah. Ayam ca Subhute dharmaparyayas Tathagatena bhasito'gra-yana-samprasthitanam sattvanam arthaya srestha-yana-samprasthitanam sattvanam arthaya, ya imam dharma-paryayam udgrahisyanti dharayisyanti vacayisyanti paryavapsyanti parebhyas ca vistarena samprakasayisyanti, jnatas te Subhute Tathagatena buddha-jnanena, drstas te Subhute Tathagatena buddha-caksusa, buddhas te Tathagatena. Sarve te Subhute sattva aprameyena punya-skandhena samanvagata bhavisyanti, acintyena-atulyena-amapyenaaparimanena punya-skandhena samanvagata bhavisyanti. Sarve te Subhute sattvah samamsena bodhim dharayisyanti. Tat kasya hetoh? Na hi sakyam Subhute 'yam dharmaparyayo hina-adhimuktikaih sattvaih srotum na-atma-drstikair na sattvadrstikair na jiva-drstikair na pudgala-drstikaih. Na-abodhisattva-pratijnaih sattvaih sakyam ayam dharma-paryayah srotum vodgrahitum va dharayitum va vacayitum va paryavaptum va. Nedam sthanam vidyate.
----Moreover, Subhuti, (1) unthinkable and (2) incomparable is this discourse on Dharma. (3) The Tathagata has taught it for the weal of beings who have set out in the best, in the most excellent vehicle.
Those who will take up this discourse on Dharma, bear it in mind, recite, study and illuminate it in full detail for others, the Tathagata has known them with his Buddha-cognition, the Tathagata has seen them with his Buddha-eye, the Tathagata has fully known them. All these beings, Subhuti, will be blest with an immeasurable heap of merit, they will be blest with a heap of merit unthinkable, incomparable, measureless and illimitable.
All these beings, Subhuti, will carry along an equal share of enlightenment.
And why? (4) Because it is not possible, Subhuti, that this discourse on Dharma could be heard by beings of inferior resolve, nor by such as have a self in view, a being, a soul, or a person. Nor can beings who have not taken the pledge of Bodhi-beings either hear this discourse on Dharma, or take it up, bear it in mind, recite or study it. That cannot be.
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，則於此經不能聽受、讀誦、為人解說。

Api tu khalu punah Subhute yatra prthivipradesa idam sutram prakasayisyate, pujaniyah sa prthivipradeso bhavisyati sadeva-manusa-asurasya lokasya, vandaniyah pradaksiniyas ca sa prthivipradeso bhavisyati, caitya-bhutah sa prthivipradeso bhavisyati. Api tu ye te Subhute kulaputra va kuladuhitaro veman evamrupan sutrantan udgrahisyanti dharayisyanti vacayisyanti paryavapsyanti yonisas ca manasikarisyanti parebhyas ca vistarena samprakasayisyanti te paribhuta bhavisyanti, suparibhutas ca bhavisyanti. Tat kasya hetoh? Yani ca tesam Subhute sattvanam paurva-janmikany asubhani karmani krtany apaya-samvartaniyani, drsta eva dharme taya paribhutatataya tani paurvajanmikany asubhani karmani ksapayisyanti, buddha-bodhim ca-anuprapsyanti. Tat kasya hetoh? Abhijanamy aham Subhute 'tite-dhvany asamkhyeyaih kalpair asamkhyeyatarair Dipankarasya Tathagatasya-arhatah samyaksambuddhasya parena para-tarena catur-asiti-buddha-koti-niyuta-satasahasrany abhuvan ye maya aragita aragya na viragitah. Yac ca maya Subhute te Buddha Bhagavanta aragita aragya na viragita, yac ca pascime kale pascime samaye pascimayam pancasatyam saddharmavipralopa-kale vartamana iman evamrupan sutrantan udgrahisyanti dharayisyanti vacayisyanti paryavapsyanti parebhyas ca vistarena samprakasayisyanti, asya khalu punah Subhute punyaskandhasya-antikad asau paurvakah punya-skandhah satatamim api kalam nopaiti, sahasratamim api satasahasratamim api, kotitamim api koti-satatamim api koti-satasahasratamim api koti-niyuta-satasahasratamim api, samkhyam api kalam api gananam apy upamam apy upanisadam api yavad aupamyam api na ksamate. Sacet punah Subhute tesam kulaputranam kuladuhitrinam va-aham punyaskandham bhaseyam, yavat te kulaputra va kuladuhitaro va tasmin samaye punyaskandham prasavisyanti pratigrahisyanti, unmadam sattva anuprapnuyus citta-viksepam va gacheyuh. Api tu khalu punah Subhute 'cintyo 'yam dharmaparyayas Tathagatena bhasitah, asya-acintya eva vipakah pratikanksitavyah.
----(1) Moreover, Subhuti, the spot of earth where this Sutra will be revealed, that spot of earth will be worthy of worship by the whole world with its Gods, men and Asuras, worthy of being saluted respectfully, worthy of being honoured by circumambulation, like a shrine will be that spot of earth. [15]
And yet Subhuti, those sons and daughters of good family, who will take up these very Sutras, and will bear them in mind, recite and study them, they will be humbled, well humbled they will be!
And why? The impure deeds which these beings have done in their former lives, and which are liable to lead them into the states of woe, in this very life they will, by means of that humiliation, (2) annul those impure deeds of their former lives, and (3) they will reach the enlightenment of a Buddha.
With my superknowledge, Subhuti, I recall that in the past period, long before Dipankara, the Tathagata, Arhat, fully Enlightened One, during incalculable, quite incalculable aeons, I gave satisfaction by loyal service to 84,000 million milliards of Buddhas, without ever becoming again estranged from them. But the heap of merit, Subhuti, from the satisfaction I gave to those Buddhas and Lords without again becoming estranged from them compared with the heap of merit of those who in the last time, the last epoch, the last five hundred years, at the time of the collapse of the good doctrine, will take up these very Sutras, bear them in mind, recite and study them, and will illuminate them in full detail for others, it does not approach one hundredth part, not one thousandth part, nor a one hundred thousandth part, not a ten millionth part, nor a one hundred millionth part, nor a 100,000 millionth part. It does not bear number, nor fraction, nor counting, nor similarity, nor comparison, nor resemblance.
(4) If moreover, Subhuti, I were to teach, the heap of merit of those sons and daughters of good family, and how great a heap of merit they will at that time beget and acquire, beings would become frantic and confused.
Since, however, Subhuti, the Tathagata has taught this discourse on Dharma as unthinkable, so just an unthinkable karma result should be expected from it. [16]
須菩提！在在處處，若有此經，一切世間，天、人、阿修羅所應供養，當知此處，則為是塔，皆應恭敬，作禮圍遶，以諸華香而散其處。」
能淨業障分第十六
復次：「須菩提！善男子、善女人，受持、讀誦此經，若為人輕賤，是人先世罪業，應墮惡道。
以今世人輕賤故，先世罪業，則為消滅，當得阿耨多羅三藐三菩提。
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，心則狂亂，狐疑不信。
須菩提！當知是經義不可思議，果報亦不可思議。」

Atha khalv ayusman Subhutir Bhagavantam etad avocat: Katham Bhagavan bodhisattvayana-samprasthitena sthatavyam, katham pratipattavyam, katham cittam pragrahitavyam? Bhagavan aha: Iha Subhute bodhisattva-yana-samprasthitenaivam cittam utpadayitavyam: Sarve sattva maya-anupadhisese nirvanadhatau parinirvapayitavyah. Evam ca sattvan parinirvapya, na kascit sattvah parinirvapito bhavati. Tat kasya hetoh? Sacet Subhute bodhisattvasya sattva-samjna pravarteta, na sa bodhisattva iti vaktavyah. Jiva-samjna va, yavat pudgalasamjna va pravarteta, na sa bodhisattva iti vaktavyah. Tat kasya hetoh? Na-asti Subhute sa kascid dharmo yo bodhisattva-yana-samprasthito nama.
----[(Subhuti asked: How, O Lord, should one set out in the Bodhisattva-vehicle stand, how progress, how control his thoughts?
The Lord replied: Here, Subhuti, someone who has set out in the Bodhisattva-vehicle should produce a thought in this manner: 'all beings I must lead to Nirvana, into that Realm of Nirvana which leaves nothing behind; and yet, after beings have thus been led to Nirvana, no being at all has been led to Nirvana'.
And why? If in a Bodhisattva the notion of a 'being' should take place, he could not be called a 'Bodhibeing'. And likewise if the notion of a soul, or a person should take place in him.)]
And why? He who has set out in the Bodhisattva-vehicle he is not one of the dharmas.
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，則非菩薩。
所以者何？須菩提！實無有法，發阿耨多羅三藐三菩提心者。

Tat kim manyase Subhute asti sa kascid dharmo yas Tathagatena Dipankarasya Tathagatasya-antikad anuttaram samyaksambodhim abhisambuddhah? Evam ukta ayusman Subhutir Bhagavantam etad avocat: Yatha-aham Bhagavan Bhagavato bhasitasya-artham ajanami, na-asti sa Bhagavan kascid dharmo yas Tathagatena Dipankarasya Tathagatasya-arhatah samyaksambuddhasya-antikad anuttaram samyaksambodhim abhisambuddhah. Evam ukte Bhagavan ayusmantam Subhutim etad avocat: Evam etat Subhute evam etat, na-asti Subhute sa kascid dharmo yas Tathagatena Dipankarasya Tathagatasya-arhatah samyaksambuddhasya-antikad anuttaram samyaksambodhim abhisambuddhah. Sacet punah Subhute kascid dharmas Tathagatenaabhisambuddho'bhavisyat, na mam Dipankaras Tathagato vyakarisyad: Bhavisyasi tvam manava-anagate 'dhvani Sakyamunir nama Tathagato 'rhan samyaksambuddha iti. Yasmat tarhi Subhute Tathagatena-arhata samyaksambuddhena na-asti sa kascid dharmo yo 'nuttaram samyaksambodhim abhisambuddhas, tasmad aham Dipankarena Tathagatena vyakrto: Bhavisyasi tvam manava-anagate 'dhvani Sakyamunir nama Tathagato 'rhan samyaksambuddhah.
----What do you think Subhuti, is there any dharma by which the Tathagata, when he was with Dipankara the Tathagata, has fully known the utmost, right and perfect enlightenment?
Subhuti replied: There is not any dharma by which the Tathagata, when he was with the Tathagata Dipankara, has fully known the utmost, right and perfect enlightenment.
The Lord said: It is for this reason that the Tathagata Dipankara then predicted of me: 'You, young Brahmin, will be in a future period a Tathagata, Arhat, fully Enlightened, by the name of Shakyamuni!'
須菩提！於意云何？如來於然燈佛所，有法得阿耨多羅三藐三菩提不？」
「不也。世尊！如我解佛所說義，佛於然燈佛所，無有法得阿耨多羅三藐三菩提。」
佛言：「如是！如是！須菩提！實無有法，如來得阿耨多羅三藐三菩提。
須菩提！若有法如來得阿耨多羅三藐三菩提者，然燈佛即不與我授記：『汝於來世當得作佛，號釋迦牟尼。』以實無有法，得阿耨多羅三藐三菩提，是故然燈佛與我授記，作是言：『汝於來世，當得作佛，號釋迦牟尼。』

Tat kasya hetos? Tathagata iti Subhute bhuta-tathataya etad adhivacanam. Yah kascit Subhuta evam vadet: Tathagatena-arhatah samyaksambuddhena-anuttara samyaksambodhir abhisambuddheti, sa vitatham vadet, abhyacaksita mam sa Subhute asatodgrhitena. Tat kasya hetoh? Na-asti Subhute sa kascid dharmo yas Tathagatenaanuttaram samyaksambodhim abhisambuddhah. Yas ca Subhute Tathagatena dharmo 'bhisambuddho desito va, tatra na satyam na mrsa. Tasmat Tathagato bhasate sarvadharma Buddha-dharma iti. Tat kasya hetoh? Sarva-dharma iti a-dharmas Tathagatena bhasita. Tasmat ucyante sarva-dharma Buddha-dharma iti. Tad yatha-api nama Subhute puruso bhaved upetakayo mahakayah. Ayusman Subhutir aha: Yo 'sau Bhagavams Tathagatena puruso bhasita upetakayo mahakaya iti, a-kayah sa Bhagavams Tathagatena bhasitah. Tenocyata upetakayo mahakaya iti.
----And why? 'Tathagata', Subhuti, is synonymous with true Suchness (tathata).
And whosoever, Subhuti, were to say, 'The Tathagata has fully known the utmost, right and perfect enlightenment', he would speak falsely.
And why? [(There is not any dharma by which the Tathagata has fully known the utmost, right and perfect enlightenment. And that dharma which the Tathagata has fully known and demonstrated, on account of that there is neither truth nor fraud.)]
Therefore the Tathagata teaches, all dharmas are the Buddha's own and special dharmas'.
And why? 'All-dharmas', Subhuti, have as no-dharmas been taught by the Tathagata. Therefore all dharmas are called the Buddha's own and special dharmas.
[(Just as a man, Subhuti, might be endowed with a body, a huge body.)]
Subhuti said: That man of whom the Tathagata spoke as 'endowed with a body, a huge body', as a no-body he has been taught by the Tathagata. Therefore is he called, 'endowed with a body, a huge body'.
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，則為非大身，是名大身。」

Bhagavan aha: Evam etat Subhute. Yo bodhisattvo evam vaded: Aham sattvan parinirvapayisyanti-iti, na sa bodhisattva iti vaktavyah. Tat kasya hetoh, asti Subhute sa kascid dharmo yo bodhisattvo nama? Subhutir aha: No hidam Bhagavan, na-asti sa kascid dharmo yo bodhisattvo nama. Bhagavan aha: Sattvah sattva iti Subhute a-sattvas te Tathagatena bhasitas, tenocyante sattva iti. Tasmat Tathagato bhasate: Niratmanah sarvadharma nihsattvah nirjiva nispudgalah sarva-dharma iti. Yah Subhute bodhisattva evam vaded: Aham ksetra-vyuhan nispadayisyanti iti, so 'pi tathaiva vaktavyah. Tat kasya hetoh? Ksetra-vyuha ksetra-vyuha iti Subhute 'vyuhas te Tathagatena bhasitah, tenocyante ksetra-vyuha iti. Yah Subhute bodhisattvo niratmano dharma niratmano dharma ity adhimucyate, sa Tathagatena-arhata samyaksambuddhena bodhisattvo mahasattva ity akhyatah.
----The Lord said: So it is, Subhuti. The Bodhisattva who would say, I will lead beings to Nirvana', he should not be called a 'Bodhi-being'. And why? Is there, Subhuti, any dharma named 'Bodhi-being'?
Subhuti replied: No indeed, O Lord.
The Lord said: Because of that the Tathagata teaches, 'selfless are all dharmas, they have not the character of living beings, they are without a living soul, without personality'.
[(If any Bodhisattva should say, 'I will create harmonious Buddhafields')], he likewise should not be called a Bodhi-being.
[(And why? 'The harmonies of Buddhafields, the harmonies of Buddhafields', Subhuti, as no-harmonies have they been taught by the Tathagata. Therefore he spoke of 'harmonious Buddhafields'.)]
The Bodhisattva, however, Subhuti, who is intent on 'without self are the dharmas, without self are the dharmas', him the Tathagata, the Arhat, the fully Enlightened One has declared to be a Bodhi-being, a great being. [17]
「須菩提！菩薩亦如是。若作是言：『我當滅度無量眾生。』則不名菩薩。
何以故？須菩提！實無有法，名為菩薩。
是故佛說：『一切法，無我、無人、無眾生、無壽者。』
須菩提！若菩薩作是言：『我當莊嚴佛土。』是不名菩薩。
何以故？如來說莊嚴佛土者，即非莊嚴，是名莊嚴。
須菩提！若菩薩通達無我法者，如來說名真是菩薩。」

Bhagavan aha: Tat kim manyase Subhute, samvidyate Tathagatasya mamsa-caksuh? Subhutir aha: Evam etad Bhagavan, samvidyate Tathagatasya mamsacaksuh. Bhagavan aha: Tat kim manyase Subhute, samvidyate Tathagatasya divyam caksuh? Subhutir aha: Evam etad Bhagavan, samvidyate Tathagatasya divyam caksuh. Bhagavan aha: Tat kim manyase Subhute, samvidyate Tathagatasya prajna-caksuh? Subhutir aha: Evam etad Bhagavan, samvidyate Tathagatasya prajna-caksuh. Bhagavan aha: Tat kim manyase Subhute, samvidyate Tathagatasya dharma-caksuh? Subhutir aha: Evam etad Bhagavan, samvidyate Tathagatasya dharma-caksuh. Bhagavan aha: Tat kim manyase Subhute, samvidyate Tathagatasya buddha-caksuh? Subhutir aha: Evam etad Bhagavan, samvidyate Tathagatasya buddha-caksuh.
----What do you think, Subhuti, does the fleshly eye of the Tathagata exist?
Subhuti replied: So it is, O Lord, the fleshly eye of the Tathagata does exist.
The Lord asked: What do you think, Subhuti, does the Tathagata's heavenly eye exist, his wisdom eye, his Dharma-eye, his Buddha-eye?
Subhuti replied: So it is, O Lord, the heavenly eye of the Tathagata does exist, and so does his wisdom eye, his Dharma-eye and his Buddha-eye.
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。」

Bhagavan aha: Tat kim manyase Subhute, yavantyo Gangayam maha-nadyam valuka, api nu ta valukas Tathagatena bhasitah? Subhutir aha: Evam etad Bhagavann, evam etat Sugata, bhasitas Tathagatena valukah. Bhagavan aha: Tat kim manyase Subhute yavantyo Gangayam maha-nadyam valukas tavantya eva Ganga-nadyo bhaveyuh, tasu ya valukas tavantas ca lokadhatavo bhaveyuh, kascid bahavas te lokadhatavo bhaveyuh? Subhutir aha: Evam etad Bhagavann, evam etat Sugata, bahavas te loka-dhatavo bhaveyuh. Bhagavan aha: Yavantah Subhute tesu loka-dhatusu sattvas tesam aham nanabhavam citta-dharam prajanami. Tat kasya hetoh? Citta-dhara citta-dhareti Subhute a-dharaisa Tathagatena bhasitas. Tenocyate citta-dhareti. Tat kasya hetoh? Atitam Subhute cittam nopalabhyate, anagatam cittam nopalabhyate, pratyutpannam cittam nopalabhyate.
----The Lord said: What do you think, Subhuti, has the Tathagata used the phrase, 'as many grains of sand as there are in the great river Ganges'?
Subhuti replied: So it is, O Lord, so it is, O Well-Gone! The Tathagata has done so.
The Lord asked: What do you think, Subhuti, if there were as many Ganges rivers as there are grains of sand in the great river Ganges, and if there were as many world systems as there are grains of sand in them, would those world systems be many?
Subhuti replied: So it is, O Lord, so it is, O Well-Gone, these world systems would be many.
The Lord said: As many beings as there are in these world systems, of them I know, in my wisdom, the manifold trends of thought.
And why? 'Trends of thought, trends of thought', Subhuti, as no trends have they been taught by the Tathagata. Therefore are they called 'trends of thought'. And why? Past thought is not got at; future thought is not got at; present thought is not got at. [18]
「須菩提！於意云何？如恆河中所有沙，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。」

Tat kim manyase Subhute yah kascit kulaputro va kuladuhita vemam trisahasramahasahasram lokadhatum sapta-ratna-paripurnam krtva Tathagatebhyo'rhadbhyah samyaksambuddhebhyo danam dadyat, api nu sa kulaputro va kuladuhita va tato nidanam bahu punya-skandham prasunuyat? Subhutir aha: Bahu Bhagavan, bahu Sugata. Bhagavan aha: Evam etat Subhute evam etat, bahu sa kulaputro va kuladuhita va tato nidanam punyaskandham prasunuyad. Tat kasya hetoh? Punyaskandhah punya-skandha iti Subhute a-skandhah sa Tathagatena bhasitah. Tenocyate punya-skandha iti. Sacet Subhute punya-skandho'bhavisyan, na Tathagato'bhasisyat punya-skandhah punya-skandha iti.
----What do you think, Subhuti, if a son or daughter of good family had filled this world system of 1,000 million worlds with the seven precious things, and then gave it as a gift to the Tathagatas, the Arhats, the fully Enlightened Ones, would they on the strength of that beget a great heap of merit?
Subhuti replied: they would, O Lord, they would, O Well-Gone!
The Lord said: So it is, Subhuti, so it is. On the strength of that this son or daughter of good family would beget a great heap of merit, immeasurable and incalculable. But if, on the other hand, there were such a thing as a heap of merit, the Tathagata would not have spoken of a 'heap of merit'. [19]
法界通化分第十九
「須菩提！於意云何？若有人滿三千大千世界七寶，以用布施，是人以是因緣，得福多不？」
「如是，世尊！此人以是因緣，得福甚多。」
「須菩提！若福德有實，如來不說得福德多，以福德無故，如來說得福德多。」

Tat kim manyase Subhute rupa-kaya-parinispattya Tathagato drastavyah? Subhutir aha: No hidam Bhagavan, na rupa-kaya-parinispattya Tathagato drastavyah. Tat kasya hetoh? Rupa-kaya-parinispatti rupakaya-parinispattir iti Bhagavan a-parinispattir esa Tathagatena bhasita. Tenocyate rupakaya-parinispattir iti. Bhagavan aha: Tat kim manyase Subhute, laksana-sampada Tathagato drastavyah? Subhutir aha: No hidam Bhagavan, na laksana-sampada Tathagato drastavyah. Tat kasya hetoh? Yaisa Bhagavaml laksana-sampat Tathagatena bhasita, a-laksana-sampad esa Tathagatena bhasita. Tenocyate laksana-sampad iti.
----What do you think, Subhuti, is the Tathagata to be seen by means of the accomplishment of his form-body?
Subhuti replied: No indeed, O Lord, the Tathagata is not to be seen by means of the accomplishment of his form-body. And why? 'Accomplishment of his formbody, accomplishment of his form-body', this, O Lord, has been taught by the Tathagata as no-accomplishment. Therefore is it called 'accomplishment of his form-body'.
The Lord asked: What do you think, Subhuti, is the Tathagata to be seen through his possession of marks?
Subhuti replied: No indeed, O Lord. And why? This possession of marks, O Lord, which has been taught by the Tathagata, as a no-possession of no-marks this has been taught by the Tathagata. Therefore is it called 'possession of marks'. [20]
離色離相分第二十
「須菩提！於意云何？佛可以具足色身見不？」
「不也，世尊！如來不應以具足色身見。何以故？如來說具足色身，即非具足色身，是名具足色身。」
「須菩提！於意云何？如來可以具足諸相見不？」
「不也，世尊！如來不應以具足諸相見。何以故？如來說諸相具足，即非諸相具足，是名諸相具足。」

Bhagavan aha: Tat kim manyase Subhute, api nu Tathagatasyaivam bhavati: Maya dharmo desita iti? Subhutir aha: No hidam Bhagavan, na Tathagatasyaivam bhavati: Maya dharmo desita iti. Bhagavan aha: Yah Subhute evam vadet: Tathagatena dharmo desita iti, sa vitatham vadet, abhyacaksita mam sa Subhute 'satodgrhitena. Tat kasya hetoh? Dharma-desana dharma-desaneti Subhute, na-asti sa kascid dharmo yo dharmadesana namopalabhyate.
----The Lord asked: What do you think, Subhuti, does it occur to the Tathagata, 'by me has Dharma been demonstrated'? Whosoever, Subhuti, would say, 'the Tathagata has demonstrated Dharma', he would speak falsely, he would misrepresent me by seizing on what is not there. And why? 'Demonstration of dharma, demonstration of dharma', Subhuti, there is not any dharma which could be got at as a demonstration of dharma.

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