张律师欢迎您的访问。
金刚经梵英汉 2 般若波罗蜜多心经（玄奘译） Sūtra du Cœur Heart Sutra
《金剛經》--梵英汉對照版 (3)
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》
非說所說分第二十一
「須菩提！汝勿謂如來作是念：我當有所說法。莫作是念！
何以故？若人言如來有所說法，即為謗佛，不能解我所說故。
須菩提！說法者，無法可說，是名說法。」
Evam ukta ayusman Subhutir Bhagavantam etad
avocat: Asti Bhagavan kecit sattva
bhavisyanty anagate 'dhvani pascime kale
pascime samaye pascimayam panca-satyam
saddharma-vipralope vartamane ya iman
evamrupan dharman srutvaabhisraddadhasyanti?
Bhagavan aha: Na te Subhute sattva
na-a-sattvah. Tat kasya hetoh? Sattvah
sattva iti Subhute sarve te Subhute
a-sattvas Tathagatena bhasitah tenocyante
sattva iti.
----Subhuti asked: Are there, O Lord, any
beings in the future, in the last time, in
the last epoch, in the last 500 years, at
the time of the collapse of the good
doctrine who, on hearing such dharmas, will
truly believe?
The Lord replied: They, Subhuti, are neither
beings nor no-beings. And why? 'Beings,
beings', Subhuti, the Tathagata has taught
that they are all no-beings. Therefore has
he spoken of 'all beings'. [21]
爾時，慧命須菩提白佛言：「世尊！頗有眾生，於未來世，聞說是法，生信心不？」
佛言：「須菩提！彼非眾生，非不眾生。何以故？須菩提！眾生，眾生者，如來說非眾生，是名眾生。」
Tat kim manyase Subhute, api nv asti sa
kascid dharmo yas Tathagatena-anuttaram
samyaksambodhim abhisambuddhah? Ayusman
Subhutir aha: No hidam Bhagavan naasti sa
Bhagavan kascid dharmo yas
Tathagatena-anuttaram samyaksambodhim
abhisambuddhah. Bhagavan aha: Evam etat
Subhute evam etat, anur api tatra dharmo na
samvidyate nopalabhyate. Tenocyate 'nuttara
samyaksambodhir iti. Api tu khalu punah
Subhute samah sa dharmo na tatra kimcid
visamam. Tenocyate 'nuttara samyaksambodhir
iti. Niratmatvena nihsattvatvena
nirjivatvena nispudgalatvena sama sanuttara
samyaksambodhih sarvaih kusalair dharmair
abhisambudhyate. Tat kasya hetoh? Kusala
dharmah kusala dharma iti Subhute a-dharmas
caiva te Tathagatena
bhasitah. Tenocyante kusala dharma iti.
----What do you think, Subhuti, is there any
dharma by which the Tathagata has fully
known the utmost, right and perfect
enlightenment?
Subhuti replied: No indeed, O Lord, there is
not any dharma by which the Tathagata has
fully known the utmost, right and perfect
enlightenment.
The Lord said: So it is, Subhuti, so it is.
Not even the least (anu) dharma is there
found or got at. Therefore is it called
'utmost (anuttara), right and perfect
enlightenment'. [22]
Furthermore, Subhuti, self-identical (sama)
is that dharma, and nothing is therein at
variance (vishama). Therefore is it called
'utmost, right (samyak) and perfect (sam-)
enlightenment'.
Self-identical through the absence of a
self, a being, a soul, or a person, the
utmost, right and perfect enlightenment is
fully known as the totality of all the
wholesome dharmas.
'Wholesome dharmas, wholesome dharmas',
Subhuti yet as no-dharmas have they been
taught by the Tathagata. Therefore are they
called 'wholesome dharmas'. [23]
無法可得分第二十二
須菩提白佛言：「世尊！佛得阿耨多羅三藐三菩提，為無所得耶？」
佛言：「如是！如是！須菩提！我於阿耨多羅三藐三菩提，乃至無有少法可得，是名阿耨多羅三藐三菩提。」
淨心行善分第二十三
復次：「須菩提！是法平等，無有高下，是名阿耨多羅三藐三菩提。
以無我、無人、無眾生、無壽者，修一切善法，則得阿耨多羅三藐三菩提。
須菩提！所言善法者，如來說即非善法，是名善法。」
Yas ca khalu punah Subhute stri va puruso va
yavantas trisahasramahasahasre lokadhatau
Sumeravah parvata-rajanas tavato rasin
saptanam ratnanam abhisamhrtya
Tathagatebhyo'rhadbhyah samyaksambuddhebhyo
danam dadyat, yas ca kulaputro va kuladuhita
vetah prajnaparamitaya dharma-paryayad
antasas catuspadikam api gatham udgrhya
parebhyo desayed, asya Subhute
punyaskandhasya-asau paurvakah punyaskandhah
satatamim api kalam nopaiti yavad upanisadam
api na ksamate.
----And again, Subhuti, if a woman or man
had piled up the seven precious things until
their bulk equaled that of all the Sumerus,
kings of mountains, in the world system of
1,000 million worlds, and would give them as
a gift; and if, on the other hand, a son or
daughter of good family would take up from
this Prajnaparamita, this discourse on
Dharma, but one stanza of four lines, and
demonstrate it to others, compared with his
heap of merit the former heap of merit does
not approach one hundredth part, etc., until
we come to, it will not bear any comparison.
[24]
福智無比分第二十四
「須菩提！若三千大千世界中，所有諸須彌山王，如是等七寶聚，有人持用布施。若人以此般若波羅蜜經，乃至四句偈等，受持、讀誦，為他人說，於前福德，百分不及一，百千萬億分，乃至算數譬喻所不能及。」
Tat kim manyase Subhute api nu
Tathagatasyaivam bhavati: Maya sattvah
parimocita iti? Na khalu punah Subhute evam
drastavyam. Tata kasya hetoh? Na-asti
Subhute kascit sattvo yas Tathagatena
parimocitah. Yadi punah Subhute kascit
sattvo' bhavisyat yas Tathagatena
parimocitah syat, sa eva
Tathagatasya-atma-graho'bhavisyat,
sattva-graho jiva-grahah pudgala-graho
'bhavisyat. Atma-graha iti Subhute agraha
esa Tathagatena bhasitah. Sa ca
balaprthag-janair udgrhitah. Balaprthag-jana
iti Subhute a-jana eva te Tathagatena
bhasitah. Tenocyante balaprthagjana iti.
----What do you think, Subhuti, does it
occur to a Tathagata, 'by me have beings
been set free'? Not thus should you see it,
Subhuti!
And why? There is not any being whom the
Tathagata has set free. Again, if there had
been any being whom the Tathagata had set
free, then surely there would have been on
the part of the Tathagata a seizing of a
self, of a being, of a soul, of a person.
'Seizing of a self', as a no-seizing,
Subhuti, has that been taught by the
Tathagata. And yet the foolish common people
have seized upon it.
'Foolish common people', Subhuti, as really
no people have they been taught by the
Tathagata. Therefore are they called
'foolish common people'. [25]
化無所化分第二十五
「須菩提！於意云何？汝等勿謂如來作是念：『我當度眾生。』須菩提！莫作是念！
何以故？實無有眾生如來度者。若有眾生如來度者，如來即有我、人、眾生、壽者。
須菩提！如來說有我者，則非有我，而凡夫之人，以為有我。
須菩提！凡夫者，如來說則非凡夫，是名凡夫。」
Tat kim manyase Subhute, laksana-sampada
Tathagato drastavyah? Subhutir aha: No hidam
Bhagavan, yatha-aham Bhagavato
bhasitasya-artham ajanami na laksana-sampada
Tathagato drastavyah. Bhagavan aha: Sadhu
sadhu Subhute, evam etat Subhute evam etad,
yatha vadasi: Na laksana-sampada Tathagato
drastavyah. Tat kasya hetoh? Sacet punah
Subhute laksana-sampada Tathagato drastavyo
'bhavisyad, raja-api cakravarti
Tathagato'bhavisyat. Tasman na
laksana-sampada Tathagato drastavyah.
Ayusman Subhutir Bhagavantam etad avocat:
Yatha-aham Bhagavato bhasitasya-artham
ajanami, na laksana-sampada Tathagato
drastavyah. Atha khalu Bhagavams tasyam
velayam ime gathe abhasata:
----What do you think, Subhuti, is the
Tathagata to be seen by means of his
possession of marks?
Subhuti replied: No indeed, O Lord.
The Lord said: If, Subhuti, the Tathagata
could be recognized by his possession of
marks, then also the universal monarch would
be a Tathagata. Therefore the Tathagata is
not to be seen by means of his possession of
marks.
Subhuti then said: As I, O Lord, understand
the Lord's teaching, the Tathagata is not to
be seen through his possession of marks.
Further the Lord taught on that occasion the
following stanzas:
法身非相分第二十六
「須菩提！於意云何？可以三十二相觀如來不？」
須菩提言：「如是！如是！以三十二相觀如來。」
佛言：「須菩提！若以三十二相觀如來者，轉輪聖王即是如來。」
須菩提白佛言：「世尊！如我解佛所說義，不應以三十二相觀如來。」
爾時，世尊而說偈言：
Ye mam rupena ca-adraksur
Ye mam ghosena ca-anvayuh
Mithya-prahana-prasrta
Na mam draksyanti te janah
----Those who by my form did see me,
And those who followed me by voice
Wrong the efforts they engaged in,
Me those people will not see.
「若以色見我，
以音聲求我，
是人行邪道，
不能見如來。」
Dharmato Buddha drastavya
Dharmakaya hi nayakah
Dharmata ca na vijneya
Na sa sakya vijanitum.
----From the Dharma should one see the
Buddhas,
From the Dharma bodies comes their guidance.
Yet Dharma's true nature cannot be
discerned,
And no one can be conscious of it as an
object. [26]
（無中文翻譯）
Tat kim manyase Subhute laksana-sampada
Tathagatena-anuttara samyaksambodhir
abhisambuddha? Na khalu punas te Subhute
evam drastavyam. Tat kasya hetoh? Na hi
Subhute laksana-sampada Tathagatena-anuttara
samyaksambodhir abhisambuddha syat.
----What do you think, Subhuti, has the
Tathagata fully known the utmost, right and
perfect enlightenment through his possession
of marks?
Not so should you see it, Subhuti. And why?
Because the Tathagata could surely not have
fully known the utmost, right and perfect
enlightenment through his possession of
marks.
無斷無滅分第二十七
「須菩提！汝若作是念：『如來不以具足相故，得阿耨多羅三藐三菩提。」
須菩提！莫作是念：『如來不以具足相故，得阿耨多羅三藐三菩提。』
Na khalu punas te Subhute kascid evam vaded:
Bodhisattva-yana-samprasthitaih kasyacid
dharmasya vinasah prajnapta ucchedo veti. Na
khalu punas te Subhute evam drastavyam. Tat
kasya hetoh? Na
bodhisattva-yana-samprasthitaih kasyacid
dharmasya vinasah prajnapto nocchedah.
----Nor should anyone, Subhuti, say to you,
'those who have set out in the
Bodhisattva-vehicle have conceived the
destruction of a dharma, or its
annihilation'.
Not so should you see it, Subhuti! For those
who have set out in the Bodhisattva-vehicle
have not conceived the destruction of a
dharma, or its annihilation. [27]
須菩提！汝若作是念，發阿耨多羅三藐三菩提心者，說諸法斷滅。
莫作是念！何以故？發阿耨多羅三藐三菩提心者，於法不說斷滅相。』
Yas ca khalu punah Subhute kulaputro va
kuladuhita va ganganadi-valuka-samaml
lokadhatun saptaratna-paripurnan krtva
Tathagatebhyo'rhadbhyah samyaksambuddhebhyo
danam dadyat, yas ca bodhisattvo niratmakesv
anutpatti-kesu dharmesu ksantim
pratilabhate, ayam eva tato nidanam
bahutaram punya-skandham prasaved aprameyam
asamkhyeyam.
----And again, Subhuti, if a son or daughter
of good family had filled with the seven
precious things as many world systems as
there are grains of sand in the river
Ganges, and gave them as a gift to the
Tathagatas, Arhats, fully Enlightened Ones,
and if on the other hand a Bodhisattva would
gain the patient acquiescence in dharmas
which are nothing of themselves and which
fail to be produced, then this latter would
on the strength of that beget a greater heap
of merit, immeasurable and incalculable.
不受不貪分第二十八
「須菩提！若菩薩以滿恆河沙等世界七寶，持用布施。若復有人，知一切法無我，得成於忍。此菩薩勝前菩薩所得功德。何以故？須菩提！以諸菩薩不受福德故。」
Na khalu punah Subhute bodhisattvena
mahasattvena punya-skandhah parigrahitavyah.
Ayusman Subhutir aha: Nanu Bhagavan
bodhisattvena punyaskandhah parigrahitavyah?
Bhagavan aha: Parigrahitavyah Subhute
nodgrahitavyah. Tenocyate parigrahitavya
iti.
----Moreover, Subhuti, the Bodhisattva
should not acquire a heap of merit.
Subhuti said: Surely, O Lord, the
Bodhisattva should acquire a heap of merit?
The Lord said: 'Should acquire', Subhuti,
not 'should seize upon.' Therefore is it
said, 'should acquire'. [28]
須菩提白佛言：「世尊！云何菩薩，不受福德？」
「須菩提！菩薩所作福德，不應貪著，是故說：不受福德。」
Api tu khalu punah Subhute yah kascid evam
vadet: Tathagato gacchati vagacchati va,
tisthati va nisidati va sayyam va kalpayati,
na me Subhute sa bhasitasya-artham ajanati.
Tat kasya hetoh? Tathagata iti Subhute
ucyate na kvacid-gato na kutascid agatah.
Tenocyate Tathagato 'rhan samyaksambuddha
iti.
----Whosoever says that the Tathagata goes
or comes, stands, sits or lies down, he does
not understand the meaning of my teaching.
And why? 'Tathagata' is called one who has
not gone anywhere, nor come from anywhere.
Therefore is he called 'the Tathagata, the
Arhat, the fully Enlightened One'. [29]
威儀寂靜分第二十九
「須菩提！若有人言：『如來若來、若去；若坐、若臥。』是人不解我所說義。
何以故？如來者，無所從來，亦無所去，故名如來。」
Yas ca khalu punah Subhute kulaputro va
kuladuhita va yavantas
trisahasra-mahasahasre lokadhatau
prthivi-rajamsi tavatam lokadhatunam
evamrupam masim kuryat yavad evam
asamkhyeyena viryena tad yathapi nama
paramanu-samcayah, tat kim manyase Subhute
api nu bahuh sa paramanu-samcayo bhavet?
Subhutir aha: Evam etat Bhagavann, evam etat
Sugata, bahuh sa paramanu-samcayo bhavet.
Tat kasya hetoh? Saced Bhagavan bahuh
paramanu-samcayo 'bhavisyat, na Bhagavan
avaksyat paramanu-samcaya iti. Tat kasya
hetoh? Yo 'sau Bhagavan paramanu-samcayas
Tathagatena bhasitah, a-samcayah sa
Tathagatena bhasitah. Tenocyate
paramanu-samcaya iti.
----And again, Subhuti, if a son or daughter
of good family were to grind as many world
systems as there are particles of dust in
this great world system of 1,000 million
worlds, as finely as they can be ground with
incalculable vigour, and in fact reduce them
to something like a collection of atomic
quantities, what do you think, Subhuti,
would that be an enormous collection of
atomic quantities?
Subhuti replied: So it is, O Lord, so it is,
O Well-Gone, enormous would that collection
of atomic quantities be!
And why? If, O Lord, there had been an
enormous collection of atomic quantities,
the Lord would not have called it an
'enormous collection of atomic quantities'.
And why? What was taught by the Tathagata as
a 'collection of atomic quantities', as a
no-collection that was taught by the
Tathagata. Therefore is it called a
'collection of atomic quantities'.
一合理相分第三十
「須菩提！若善男子、善女人，以三千大千世界碎為微塵；於意云何？是微塵眾，寧為多不？」
須菩提言：「甚多。世尊！
何以故？若是微塵眾實有者，佛則不說是微塵眾。
所以者何？佛說微塵眾，即非微塵眾，是名微塵眾。
Yas ca Tathagatena bhasitas
trisahasramahasahasro lokadhatur iti,
a-dhatuh sa Tathagatena bhasitah. Tenocyate
trisahasramahasahasro lokadhatur iti. Tat
kasya hetoh? Saced Bhagavan loka-dhatur
abhavisyat, sa eva pinda-graho 'bhavisyat,
yas caiva pindagrahas Tathagatena bhasitah,
a-grahah sa Tathagatena bhasitah. Tenocyate
pinda-graha iti. Bhagavan aha: Pinda-grahas
caiva Subhute 'vyavaharo 'nabhilapyah. Na sa
dharmo na-adharmah, sa ca balaprthagjanair
udgrhitah.
----And what the Tathagata taught as 'the
world system of 1,000 million worlds', that
he has taught as a no-system. Therefore is
it called 'the world system of 1,000 million
worlds'.
And why? If, O Lord, there had been a world
system, that would have been a case of
seizing on a material object, and what was
taught as 'seizing on a material object' by
the Tathagata, just as a no-seizing was that
taught by the Tathagata. Therefore is it
called 'seizing on a material object'.
The Lord added: And also, Subhuti, that
'seizing on a material object' is a matter
of linguistic convention, a verbal
expression without factual content. It is
not a dharma nor a no-dharma. And yet the
foolish common people have seized upon it.
[30]
世尊！如來所說三千大千世界，則非世界，是名世界。
何以故？若世界實有者，即是一合相；如來說一合相，則非一合相，是名一合相。」
「須菩提！一合相者，則是不可說，但凡夫之人，貪著其事。」
Tat kasya hetoh? Yo hi kascit Subhuta evam
vaded: Atma-drstis Tathagatena bhasita
sattva-drstir jiva-drstih pudgala-drstis
Tathagatena bhasita, api nu sa Subhute
samyagvadamano vadet? Subhuti aha: No hidam
Bhagavan no hidam Sugata, na samyagvadamano
vadet. Tat kasya hetoh? Ya sa Bhagavann
atma-drstis Tathagatena bhasita, adrstih sa
Tathagatena bhasita. Tenocyata atma-drstir
iti. Bhagavan aha: Evam hi Subhute
bodhisattva-yana-samprasthitena sarva-dharma
jnatavya drastavya adhimoktavyah. Tatha ca
jnatavya drastavya adhimoktavyah yatha na
dharma-samjna pratyupasthahe. Tat kasya
hetoh? Dharma-samjna dharma-samjneti Subhute
a-samjnaisa Tathagatena bhasita. Tenocyate
dharma-samjneti.
----And why? Because whosoever would say
that the view of a self has been taught by
the Tathagata, the view of a being, the view
of a living soul, the view of a person,
would he, Subhuti, be speaking right?
Subhuti replied: No indeed, O Lord, no
indeed, O Well-Gone, he would not be
speaking right.
And why? That which has been taught by the
Tathagata as 'view of self', as a no-view
has that been taught by the Tathagata.
Therefore is it called 'view of self'.
The Lord said: It is thus, Subhuti, that
someone who has set out in the
Bodhisattva-vehicle should know all dharmas,
view them, be intent on them. And he should
know, view and be intent on them in such a
way that he does not set up the perception
of a dharma.
And why? 'Perception of dharma, perception
of dharma, 'Subhuti, as no-perception has
this been taught by the Tathagata. Therefore
is it called 'perception of dharma'. [31]
知見不生分第三十一
「須菩提！若人言：『佛說我見、人見、眾生見、壽者見。』須菩提！於意云何？是人解我所說義不？」
「不也，世尊！是人不解如來所說義。
何以故？世尊說我見、人見、眾生見、壽者見，即非我見、人見、眾生見、壽者見，是名我見、人見、眾生見、壽者見。」
「須菩提！發阿耨多羅三藐三菩提心者，於一切法，應如是知、如是見、如是信解，不生法相。
須菩提！所言法相者，如來說即非法相，是名法相。」
Yas ca khalu punah Subhute bodhisattva
mahasattvo 'prameyan asamkhyeyaml lokadhatun
saptaratna-paripurnam krtva Tathagatebhyo
'rhadbhyah samyaksambuddhebhyo danam dadyat,
yas ca kulaputro va kuladuhita vetah
prajnaparamitaya dharmaparyayad antasas
catuspadikam api gatham udgrhya dharayed
desayed vacayet paryavapnuyat parebhyas ca
vistarena samprakasayed, ayam eva tato
nidanam bahutaram punyaskandham prasunuyad
aprameyam asamkhyeyam. Katham ca
samprakasayet? Yatha na prakasayet.
Tenocyate samprakasayed iti.
----And finally, Subhuti, if a Bodhisattva,
a great being had filled world-systems
immeasurable and incalculable with the seven
precious things, and gave them as a gift to
the Tathagatas, the Arhats, the fully
Enlightened Ones, and if, on the other hand,
a son or daughter of good family had taken
from this Prajnaparamita, this discourse on
Dharma, but one stanza of four lines, and
were to bear it in mind, demonstrate, recite
and study it, and illuminate it in full
detail for others, on the strength of that
this latter would beget a greater heap of
merit, immeasurable and incalculable.
And how would he illuminate it? So as not to
reveal. Therefore is it said, 'he would
illuminate'.
應化非真分第三十二
「須菩提！若有人以滿無量阿僧祇世界七寶，持用布施。若有善男子、善女人，發菩提心者，持於此經，乃至四句偈等，受持、讀誦，為人演說，其福勝彼。
云何為人演說？不取於相，如如不動。
Taraka timiram dipo
Maya-avasyaya budbudam
Supinam vidyud abhram ca
Evam drastavyam samskrtam.
----As stars, a fault of vision, as a lamp,
A mock show, dew drops, or a bubble,
A dream, a lightning flash, or cloud,
So should one view what is conditioned.
何以故？一切有為法，如夢、幻、泡、影；如露，亦如電，應作如是觀。」
Idam avocad Bhagavan. Attamanah sthavira
Subhutis, te ca
bhiksu-bhiksunyupasakopasikas te ca
bodhisattvah sa-deva-manusa-asura-gandharvas
ca loko Bhagavato bhasitam abhyanandann iti.
Arya-Vajracchedika Bhagavati Prajnaparamita
samapta.
----Thus spoke the Lord. Enraptured, the
Elder Subhuti, the monks and nuns, the pious
laymen and laywomen, and the Bodhisattvas,
and the whole world with its Gods, men,
Asuras and Gandharvas rejoiced in the Lord's
teaching. [32]
佛說是經已，長老須菩提，及諸比丘、比丘尼、優婆塞、優婆夷，一切世間天、人、阿修羅，聞佛所說，皆大歡喜，信受奉行。
（完）
相关阅读：prajñāpāramita-hṛdayam sūtra
Vajracchedika Prajna Paramita 心经注解 灵根育孕源流出 心性修持大道生-西游记-四大名著-培训网
张律师感谢您的访问。