Vajracchedikā Prajñāpāramitā Sūtra / Jīn gāng jīng ( 金刚经 )   Leave a comment

Vajracchedikā Prajñāpāramitā Sūtra

Jīn gāng jīng ( 金刚经 )

 

 

The Diamond Sutra (Sanskrit: वज्रच्छेदिका प्रज्ञापारमितासूत्र Vajracchedikā-prajñāpāramitā-sūtra; Chinese: 金剛般若波羅蜜多經 or short 金剛經, pinyin: jīn gāng bān ruò bō luó mì duō jīng or jīn gāng jīng; Japanese: kongou hannya haramita kyou or short kongyou kyou; Korean: 금강반야바라밀경 (金剛般若波羅蜜經), or 금강경 (金剛經) for short; Vietnamese Kim Cương Bát Nhã Ba La Mật Kinh or Kim Cương Kinh; Tibetan (Wylie): ’Phags pa shes rab kyi pha rol tu phyin pa rdo rje gcod pa zhes bya ba theg pa chen po’i mdo; “The Sutra of the Perfection of Wisdom of the Diamond that Cuts Through Illusion”) is a short Mahayana sutra of the Perfection of Wisdom genre, which teaches the practice of the avoidance of abiding in extremes of mental attachment. A copy of the Diamond Sutra, found sealed in a cave in China in the early 20th century, is the oldest known printed book, with a date of 868.

The Diamond Sutra, like many sutras, begins with the famous phrase “Thus have I heard” (एवं मया श्रुतम्, evaṃ mayā śrutam). In this sutra the Buddha has finished his daily walk with the monks to gather offerings of food and sits down to rest. One of the more senior monks, Subhuti, comes forth and asks the Buddha a question.

What proceeds from there is a lengthy, often repetitive, dialogue regarding the nature of perception. The Buddha often uses paradoxical phrases like “What is called the highest teaching is not the highest teaching”.

The Buddha is trying to help Subhuti unlearn his preconceived, and limited, notions of what reality is, the nature of Enlightenment, and compassion.

A particularly noteworthy part is when the Buddha teaches Subhuti that what makes a Bodhisattva so great is that the Bodhisattva does not take pride in his work to save others, nor is his compassion calculated or contrived. The Bodhisattva practices sincere compassion that comes from deep within, without any sense of ego or gain.

In another section, Subhuti expresses concern that the Diamond Sutra will be forgotten 500 years after it is taught (alternatively, during the last 500 years of this era). The Buddha assures Subhuti that well after he is gone, there will still be some who can grasp the meaning of the Diamond Sutra and put it into practice. This section seems to reflect a concern found in other Buddhist texts that the teachings of the Buddha would eventually fade and become corrupted. A popular Buddhist concept, known as mappo in Japanese, also reflects this same anxiety.

Since it can be read in approximately forty minutes, the Diamond Sutra is often memorized and chanted in Buddhist monasteries. This sutra has retained significant popularity in the Mahāyāna Buddhist tradition for over a millennium, especially in East Asia, and most importantly within the East Asian meditation (Zen/Chan/Seon/Thien) tradition, where it is recited, taught, and commented extensively, even today. The text resonates with a core aspect of Chan doctrine/praxis: the theme of “non-abiding.”It is repeatedly stated in the Diamond Sutra that if a person embodies even four lines of the Sutra within their sadhana, they will be blessed.

There is a wood block printed copy in the British Library which, although not the earliest example of block printing, is the earliest example which bears an actual date. The copy is a scroll, about 16 feet long, found in 1907 by the archaeologist Sir Marc Aurel Stein in the walled-up Mogao Caves near Dunhuang, in northwest China. The caves are known as the “Caves of the Thousand Buddhas.” The colophon, at the inner end, reads: Reverently [caused to be] made for universal free distribution by Wang Jie on behalf of his two parents on the 13th of the 4th moon of the 9th year of Xiantong (i.e. 11th May, CE 868). This is about 587 years before the Gutenberg Bible.

 

Translated from Taishō Tripiṭaka volume 8, number 235

1. The cause of the Dharma assembly

Thus have I heard. At one time the Buddha was in Śrāvastī, residing in the Jeta Grove of Anāthapiṇḍada’s park, along with a great saṃgha of bhikṣus, twelve hundred and fifty in all. At mealtime, the Bhagavān put on his robe, picked up his bowl, and made his way into the great city of Śrāvastī to beg for food within the city walls. After he had finished begging sequentially from door to door, he returned and ate his meal. Then he put away his robe and bowl, washed his feet, arranged his seat, and sat down.

2. Elder Subhūti opens the question

From the midst of the great multitude, Elder Subhūti then arose from his seat, bared his right shoulder, and knelt with his right knee to the ground. With his hands joined together in respect, he addressed the Buddha, saying, “How extraordinary, Bhagavān, is the manner in which the Tathāgata is skillfully mindful of the bodhisattvas, and skillfully instructs and cares for the bodhisattvas! Bhagavān, when good men and good women wish to develop the mind of Anuttarā Samyaksaṃbodhi, how should their minds dwell? How should they pacify their minds?” The Buddha replied, “Excellent, excellent, Subhūti, for it is just as you have said: the Tathāgata is skillfully mindful of the bodhisattvas, and skillfully instructs and cares for the bodhisattvas. Now listen carefully, because your question will be answered. Good men and good women who wish to develop the mind of Anuttarā Samyaksaṃbodhi should dwell thusly, and should pacify their minds thusly.” “Just so, Bhagavān. We are joyfully wishing to hear it.”

3. The true method of the Great Vehicle

The Buddha told Subhūti, “Bodhisattva-mahāsattvas should pacify their minds thusly: ‘All different types of sentient beings, whether born from eggs, born from wombs, born from moisture, or born from transformation; having form or no form; having thought, no thought, or neither thought nor no thought—I will cause them all to become liberated and enter Nirvāṇa Without Remainder.’ Thusly sentient beings are liberated without measure, without number, and to no end; however, truly no sentient beings obtain liberation. Why? Subhūti, if a bodhisattva has a notion of a self, a notion of a person, a notion of a being, or a notion of a life, he is not a bodhisattva.

4. The subtle practice of non-abiding

“Moreover, Subhūti, bodhisattvas should not abide in dharmas when practicing giving. This is called ‘giving without abiding in form.’ This giving does not abide in sounds, scents, tastes, sensations, or dharmas. Subhūti, bodhisattvas should practice giving thusly, not abiding in characteristics. Why? If bodhisattvas do not abide in characteristics in their practice of giving, then the merits of this are inconceivable and immeasurable. Subhūti, what do you think? Is the space to the east conceivable or measurable?” “Certainly not, Bhagavān.” “Subhūti, what do you think? Is the space to the south, west, north, the four intermediary directions, or the zenith or nadir, conceivable or measurable?” “Certainly not, Bhagavān.” “Subhūti, for bodhisattvas do not abide when practicing giving, the merits are also such as this: inconceivable and immeasurable. Subhūti, bodhisattvas should only dwell in what is taught thusly.

5. The principle for true perception

“Subhūti, what do you think? Can the Tathāgata be perceived by means of bodily marks?” “Certainly not, Bhagavān. The Tathāgata cannot be perceived by means of the bodily marks. Why? The bodily marks that the Tathāgata speaks of are not bodily marks.” The Buddha told Subhūti, “Everything that has marks is deceptive and false. If all marks are not seen as marks, then this is perceiving the Tathāgata.”

6. The rarity of true belief

Subhūti addressed the Buddha, saying, “Bhagavān, will there be sentient beings who are able to hear these words thusly, giving rise to true belief?” The Buddha told to Subhūti, “Do not speak that way. After the extinction of the Tathāgata, in the next five hundred years, there will be those who maintain the precepts and cultivate merit, who will be able to hear these words and give rise to a mind of belief. Such beings have not just planted good roots with one buddha, or with two buddhas, or with three, four, or five buddhas. They have already planted good roots with measureless millions of buddhas, to be able to hear these words and give rise to even a single thought of clean, clear belief. Subhūti, the Tathāgata in each case knows this, and in each case perceives this, and these sentient beings thus attain immeasurable merit. Why? This is because these beings are holding no further notions of a self, notions of a person, notions of a being, or notions of a life. They are holding no notions of the Dharma and no notions of what is not the Dharma. If the minds of sentient beings grasp after appearances, then this is attachment to a self, a person, a being, and a life. If they grasp after notions of the Dharma, that is certainly attachment to a self, a person, a being, and a life. Why? When one grasps at what is not the Dharma, that is immediate attachment to a self, a person, a being, and a life. Therefore, you should neither grasp at the Dharma, nor should you grasp at what is not the Dharma. Regarding this principle, the Tathāgata frequently says, ‘You bhikṣus should know that the Dharma I speak is like a raft. Even the Dharma should be relinquished, so how much more so the non-Dharma?’

7. No obtaining, no expounding

“Subhūti, what do you think? Has the Tathāgata obtained Anuttarā Samyaksaṃbodhi? Is there any dharma that the Tathāgata has spoken?” Subhūti replied, “Thus do I explain the true meaning of the Buddha’s teachings: there is no fixed dharma of Anuttarā Samyaksaṃbodhi, nor is there a fixed dharma the Tathāgata can speak. Why? The Tathāgata’s exposition of the Dharma can never be grasped or spoken, being neither dharma nor non-dharma. What is it, then? All the noble ones are distinguished by the unconditioned Dharma.”

8. Emerging from the Dharma

“Subhūti, what do you think? If someone filled the three thousand great thousand-worlds with the Seven Precious Jewels in the practice of giving, would such a person obtain many merits?” Subhūti replied, “Very many, Bhagavān! Why? Such merits do not have the nature of merits, and for this reason the Tathāgata speaks of many merits.” “If a person accepts and maintains even as little as a four-line gāthā from within this sūtra, speaking it to others, then his or her merits will be even greater. Why? Subhūti, this is because all buddhas, in order to reach the Buddha Dharma of Anuttarā Samyaksaṃbodhi, emerge from this sūtra. Subhūti, what is called the Buddha Dharma is not the Buddha Dharma.

9. The appearance without appearance

“Subhūti, what do you think? Does a srotaāpanna have the thought, ‘I have obtained the fruit of a srotaāpanna?’” Subhūti replied, “No, Bhagavān. Why? ‘Srotaāpanna’ refers to one who has entered the stream, yet there is nothing that is entered into. There is no entry into forms, sounds, scents, tastes, sensations, or dharmas. Thus is one called a srotaāpanna.” “Subhūti, what do you think? Does a sakṛdāgāmin have the thought, ‘I have obtained the fruit of a sakṛdāgāmin?’” Subhūti replied, “No, Bhagavān. Why? ‘Sakṛdāgāmin’ refers to one who will return once more, yet there is nothing which leaves or returns. Thus is one called a sakṛdāgāmin.” “Subhūti, what do you think? Does an anāgāmin have the thought, ‘I have obtained the fruit of an anāgāmin?’” Subhūti replied, “No, Bhagavān. Why? ‘Anāgāmin’ refers to one who will not return, yet there is nothing which is non-returning. Thus is one called an anāgāmin.” “Subhūti, what do you think? Does an arhat have the thought, ‘I have obtained the fruit of an arhat?’” Subhūti replied, “No, Bhagavān. Why? There is truly no dharma which may be called an arhat. Bhagavān, if an arhat has the thought, ‘I have attained the Arhat Path,’ then this is a person attached to a self, a person, a being, and a life. Bhagavān, the Buddha says that among arhats, I am the foremost in my practice of the Samādhi of Non-contention, and am the foremost free of desire. However, Bhagavān, I do not have the thought, ‘I am an arhat free of desire.’ If I were thinking this way, then the Bhagavān would not speak of ‘Subhūti, the one who dwells in peace.’ It is because there is truly no dwelling that he speaks of ‘Subhūti, the one who dwells in peace.’”

10. The adornment of pure lands

The Buddha addressed Subhūti, saying, “What do you think? In the past when the Tathāgata was with Dīpaṃkara Buddha, was there any dharma obtained?” “No, Bhagavān. When the Tathāgata was with Dīpaṃkara Buddha there was truly no dharma obtained.” “Subhūti, what do you think? Do bodhisattvas adorn buddha-lands?” “No, Bhagavān. Why? The adornments of buddha-lands are not adornments, and are thus called adornments.” “Therefore, Subhūti, bodhisattva-mahāsattvas should give rise thusly to a clear and pure mind—a mind not associated with abiding in form; a mind not associated with abiding in sounds, scents, tastes, sensations, or dharmas; a mind not abiding in life. Subhūti, suppose a person had a body like Mount Sumeru, King of Mountains. Would this body be great?” Subhūti replied, “It would be extremely great, Bhagavān. Why? The Buddha teaches that no body is the Great Body.”

11. Unconditioned merits surpass all

“Subhūti, suppose each sand grain in the Ganges River, contained its own Ganges River. What do you think, would there be many sand grains of the Ganges River?” Subhūti said, “There would be extremely many, Bhagavān. The number of Ganges Rivers alone would be countless, let alone their grains of sand.” “Subhūti, I will now tell you a truth. If a good man or good woman filled such a number of three thousand great thousand-worlds with the Seven Precious Jewels in the practice of giving, would he or she obtain many merits?” Subhūti said, “Extremely many, Bhagavān.” The Buddha told Subhūti, “Just so, if good men and good women accept and maintain even a four-line gāthā from within this sūtra, speaking it to others, then the merits of this surpass the former merits.

12. Venerating the true teachings

“Moreover, Subhūti, if one speaks even a four-line gāthā from within this sūtra, you should understand that this place is like the shrine of a buddha. In every world, the devas, humans, and asuras should provide offerings to it. How much more so for those capable of accepting and maintaining the entire sūtra? Subhūti, you should know that this is a person with the highest and most exceptional Dharma. Wherever this sūtra dwells is the Buddha or his most honored disciple.”

13. Receiving and maintaining the Dharma

Subhūti asked the Buddha, “Bhagavān, by what name should we revere and maintain this sūtra?” The Buddha told Subhūti, “This sūtra is called the Vajracchedikā Prajñāpāramitā, and by this name you should revere and maintain it. Why is it called this? Subhūti, this Prajñāpāramitā spoken by the Buddha is not Prajñāpāramitā. Subhūti, what do you think? Has the Tathāgata actually spoken any Dharma?” Subhūti replied, “Bhagavān, the Tathāgata has not spoken.” “Subhūti, what do you think? Are there very many atoms contained in three thousand great thousand-worlds?” Subhūti replied, “There are extremely many, Bhagavān.” “Subhūti, the atoms spoken of by the Tathāgata are not atoms, and are thus called atoms. The worlds spoken of by the Tathāgata are not worlds, and are thus called worlds. Subhūti, what do you think? Can the Tathāgata be seen by means of the Thirty-two Marks?” “No, Bhagavān, the Tathāgata cannot be seen by means of the Thirty-two Marks. Why? The Thirty-two Marks that the Tathāgata speaks of are not marks, and are thus called the Thirty-two Marks.” “Subhūti, suppose there were a good man or good woman who, in the practice of giving, gave his or her body away as many times as there are sand grains in the Ganges River. If there are people who accept and maintain even a four-line gāthā from within this sūtra, then the merits of this are far greater.”

14. Leaving appearances: Nirvāṇa

At that time, Subhūti, hearing this sūtra being spoken, had a profound understanding of its essential meaning, and burst into tears. He then addressed the Buddha, saying, “How exceptional, Bhagavān, is the Buddha who thus speaks this profound sūtra! Since attaining the Eye of Prajñā, I have never heard such a sūtra! Bhagavān, if there are again people who are able to hear this sūtra thusly, with a mind of clean and clear belief, giving rise to the true appearance, then this is a person with the most extraordinary merits. Bhagavān, the true appearance is not an appearance, and for this reason the Tathāgata speaks of a true appearance. Bhagavān, being able to hear this sūtra thusly, I do not find it difficult to believe, understand, accept, and maintain it. However, in the next era, five hundred years from now, if there are sentient beings who are able to hear this sūtra and believe, understand, accept, and maintain it, then they will be most extraordinary. Why? This is because such a person has no notions of a self, notions of a person, notions of a being, or notions of a life. Why? The characteristic of a self is not a true characteristic; characteristics of a person, a being, and a life, are also not true characteristics. Those who depart from all characteristics are called buddhas.” The Buddha told Subhūti, “Thusly, thusly! If there are again people who are able to hear this sūtra, and are not startled, terrified, or fearful, know that the existence of such a person is extremely rare. Why? Subhūti, this foremost pāramitā that the Tathāgata speaks of is not a foremost pāramitā, and is thus called the foremost pāramitā.

“Subhūti, the Pāramitā of Forbearance that the Tathāgata speaks of is not a pāramitā of forbearance. Why? Subhūti, this is like in the past when my body was cut apart by the Kalirāja: there were no notions of a self, notions of a person, notions of a being, or notions of a life. In the past, when I was being hacked limb from limb, if there were notions of a self, notions of a person, notions of a being, or notions of a life, then I would have responded with hatred and anger. Remember also that I was the Ṛṣi of Forbearance for five hundred lifetimes in the past. Over so many lifetimes there were no notions of a self, notions of a person, notions of a being, or notions of a life.

“Therefore, Subhūti, bodhisattvas should depart from all appearances in order to develop the mind of Anuttarā Samyaksaṃbodhi. They should give rise to a mind that does not dwell in form. They should give rise to a mind that does not dwell in the sounds, scents, tastes, sensations, or dharmas. They should give rise to a mind which does not dwell. In anything that dwells in the mind, one should not dwell, and for this reason the Buddha says that the minds of bodhisattvas should not dwell in form when practicing giving. Subhūti, bodhisattvas should give thusly because it benefits all sentient beings. The Tathāgata teaches that all characteristics are not characteristics, and all sentient beings are not sentient beings. Subhūti, the Tathāgata is one who speaks what is true, one who speaks what is real, one who speaks what is thus, and not a deceiver or one who speaks to the contrary. Subhūti, the Dharma attained by the Tathāgata is neither substantial nor void. Subhūti, if the mind of a bodhisattva dwells in dharmas when practicing giving, then this is like a person who is unable to see anything at night. However, if the mind of a bodhisattva does not dwell in dharmas when practicing giving, then this is like a person who is able to see, for whom the sunlight clearly illuminates the perception of various forms. Subhūti, in the next era, if there are good men or good women capable of accepting, maintaining, studying, and reciting this sūtra, then the Tathāgata by means of his buddha-wisdom is always aware of them and always sees them. These people all obtain immeasurable, limitless merit.

15. The merits of maintaining this sūtra

“Subhūti, suppose there were a good man or a good woman who, in the morning, gave his or her body away as many times as there are grains of sand in the Ganges River. In the middle of the day, this person would also give his or her body away as many times as there are grains of sand in the Ganges River. Then in the evening, this person would also give his or her body away as many times as there are grains of sand in the Ganges River. Suppose this giving continued for incalculable billions of eons. If there are people again who hear this sūtra with a mind of belief, without doubt, then the merits of these people surpass the former merits. How much more so for those who write, accept, maintain, study, recite, and explain it? Subhūti, to summarize, this sūtra has inconceivable, immeasurable, limitless merit. The Tathāgata speaks it to send forth those in the Great Vehicle, to send forth those in the Supreme Vehicle. If there are people able to accept, maintain, study, recite, and explain this sūtra to others, then the Tathāgata is always aware of them and always sees them. Thusly, these people are carrying the Anuttarā Samyaksaṃbodhi of the Tathāgata. Why? Subhūti, those who are happy with lesser teachings are attached to views of a self, views of a person, views of a being, and views of a life. They cannot hear, accept, maintain, study, recite, and explain it to others. Subhūti, in every place where this sūtra exists, the devas, humans, and asuras from every world should provide offerings. This place is a shrine to which everyone should respectfully make obeisance and circumambulate, adorning its resting place with flowers and incense.

16. Able to purify obstructions

“Moreover, Subhūti, suppose good men and good women accept, maintain, study, and recite this sūtra. If they are treated badly due to karma from a previous life that would make them fall onto evil paths, then from this treatment by others their karma from previous lives will be eliminated in this lifetime, and they will attain Anuttarā Samyaksaṃbodhi. Subhūti, I remember in the past, innumerable, incalculable eons before Dīpaṃkara Buddha, being able to meet 84,000 countless myriads of buddhas, and providing offerings to honor them all without exception. Suppose someone in the next era is able to accept, maintain, study, and recite this sūtra. The merits of my offerings to all those buddhas are, in comparison to the merits of this person, not even one hundredth as good. They are so vastly inferior that a comparison cannot be made. Subhūti, if there are good men and good women in the next era who accept, maintain, study, and recite this sūtra, and I were to fully explain all the merits attained, the minds of those listening could go mad with confusion, full of doubt and disbelief. Subhūti, understand that just as the meaning of this sūtra is inconceivable, its rewards of karma are also inconceivable.”

17. Ultimately without self

At that time, Subhūti addressed the Buddha, saying, “Bhagavān, when good men and good women develop the mind of Anuttarā Samyaksaṃbodhi, how should their minds dwell? How should they pacify their minds?” The Buddha told Subhūti, “Good men and good women develop Anuttarā Samyaksaṃbodhi by giving rise to a mind thusly: ‘I will liberate all sentient beings. Yet when all sentient beings have been liberated, then truly not a single sentient being has been liberated.’ Why? Subhūti, a bodhisattva who has a notion of a self, a notion of a person, a notion of a being, or a notion of a life, is not a bodhisattva. Why is this so? Subhūti, there is actually no dharma of one who develops Anuttarā Samyaksaṃbodhi. What do you think? When the Tathāgata was with Dīpaṃkara Buddha, did there exist any dharma of the attainment of Anuttarā Samyaksaṃbodhi?” “No, Bhagavān, and thus do I explain the actual meaning of the Buddha’s teachings: when the Buddha was with Dīpaṃkara Buddha, there was truly no dharma of the attainment of Anuttarā Samyaksaṃbodhi.” The Buddha said, “Thusly, thusly, Subhūti! There was no dharma of the Tathāgata’s attainment of Anuttarā Samyaksaṃbodhi. Subhūti, if there were a dharma of the Tathāgata’s attainment of Anuttarā Samyaksaṃbodhi, then Dīpaṃkara Buddha would not have given me the prediction, ‘In the next era you will become a buddha named Śākyamuni.’ It is because there was no dharma of the attainment of Anuttarā Samyaksaṃbodhi, that Dīpaṃkara Buddha gave me this prediction by saying, ‘In the next era you will become a buddha named Śākyamuni.’ Why? The Tathāgata has the meaning of the suchness of dharmas. Subhūti, if someone says, ‘The Tathāgata has attained Anuttarā Samyaksaṃbodhi,’ there is no dharma of a buddha’s attainment of Anuttarā Samyaksaṃbodhi.

“Subhūti, the true attainment by the Tathāgata of Anuttarā Samyaksaṃbodhi is neither substantial nor void, and for this reason the Tathāgata says, ‘All dharmas are the Buddha Dharma.’ Subhūti, all dharmas spoken of are actually not all dharmas, and are thus called all dharmas. Subhūti, it is like the body of a person that is tall and great.” Subhūti said, “Bhagavān, the body of a person that the Tathāgata speaks of, tall and great, is not a great body, and is thus called the Great Body.” “Subhūti, for bodhisattvas it is also such as this. If someone says ‘I will liberate and cross over innumerable sentient beings,’ then this is not one to be called a bodhisattva. Why? Subhūti, truly there is no dharma of a bodhisattva, and for this reason the Buddha says, ‘All dharmas are not a self, a person, a being, or a life.’ Subhūti, if a bodhisattva says, ‘I am adorning buddha-lands,’ then this is not one to be called a bodhisattva. Why? The adornments of buddha-lands spoken of by the Tathāgata are not adornments, and are thus called adornments. Subhūti, if a bodhisattva penetrates the Dharma of Anātman, then this is one whom the Tathāgata truly calls a bodhisattva.

18. Of a single unified perception

“Subhūti, what do you think? Does the Tathāgata have the Physical Eye?” “Thusly, Bhagavān, the Tathāgata has the Physical Eye.” “Subhūti, what do you think? Does the Tathāgata have the Divine Eye?” “Thusly, Bhagavān, the Tathāgata has the Divine Eye.” “Subhūti, what do you think? Does the Tathāgata have the Prajñā Eye?” “Thusly, Bhagavān, the Tathāgata has the Prajñā Eye.” “Subhūti, what do you think? Does the Tathāgata have the Dharma Eye?” “Thusly, Bhagavān, the Tathāgata has the Dharma Eye.” “Subhūti, what do you think? Does the Tathāgata have the Buddha Eye?” “Thusly, Bhagavān, the Tathāgata has the Buddha Eye.” “Subhūti, what do you think? Regarding the sand grains of the Ganges River, does the Buddha speak of these grains of sand?” “Thusly, Bhagavān, the Tathāgata speaks of these grains of sand.” “If there were as many Ganges Rivers as there are sand grains in the Ganges River, and there were thusly as many buddha world realms as grains of sand in all those Ganges Rivers, would their number be very many?” “It would be extremely many, Bhagavān.” The Buddha told Subhūti, “Such a number of lands possess a multitude of sentient beings, and their minds are fully known by the Tathāgata. Why? The minds that the Tathāgata speaks of are not minds, and are thus called minds. Why is this so? Subhūti, past mind cannot be grasped, present mind cannot be grasped, and future mind cannot be grasped.

19. Pervading the Dharma Realm

“Subhūti, what do you think? If someone filled three thousand great thousand-worlds with the Seven Precious Jewels, and gave them away in the practice of giving, would this person obtain many merits from such causes and conditions?” “Thusly, Bhagavān, from such causes and conditions, the merits of this person would be extremely many.” “Subhūti, if such merits truly existed, then the Tathāgata would not say that many merits that are obtained. It is from the merits that are unconditioned, that the Tathāgata speaks of obtaining many merits.

20. Leaving form, leaving appearance

“Subhūti, what do you think? Can the Tathāgata be seen by means of the perfected body of form?” “No, Bhagavān, the Tathāgata cannot be seen by means of the perfected body of form. Why? The perfected body of form that the Tathāgata speaks of is itself not a perfected body of form, and is thus called the perfected body of form.” “Subhūti, what do you think? Can the Tathāgata be seen by the perfection of all characteristics?” “No, Bhagavān, the Tathāgata cannot be seen by the perfection of all characteristics. Why? The perfection of all characteristics that the Tathāgata speaks of is itself not a perfection of all characteristics, and is thus called the perfection of all characteristics.”

21. No speaking, no dharma to speak

“Subhūti, do not say that it occurs to the Tathāgata, ‘I have a spoken Dharma.’ Do not create this thought. Why? If someone says that the Tathāgata has any spoken Dharma, this is to be regarded as slandering the Buddha, because my explanations are inconceivable. Subhūti, one who speaks the Dharma is unable to speak any Dharma, and it is thus called speaking the Dharma.” At that time Living Wisdom Subhūti addressed the Buddha, saying, “Bhagavān, will there be sentient beings in the next era who will hear this spoken Dharma and give rise to a mind of belief?” The Buddha replied, “Subhūti, that which is not sentient beings, is not the absence of sentient beings. Why? Subhūti, each and every sentient being that the Tathāgata has spoken of, is not a sentient being, and is thus called a sentient being.”

22. No dharmas may be grasped

Subhūti asked the Buddha, “Bhagavān, is the Buddha’s attainment of Anuttarā Samyaksaṃbodhi actually without attainment?” “Thusly, thusly, Subhūti. With regard to my Anuttarā Samyaksaṃbodhi, there is not even the slightest dharma of Anuttarā Samyaksaṃbodhi which may be grasped.

23. The virtuous practice of a pure mind

“Moreover, Subhūti, the equality of dharmas that has nothing that is better or worse, is called Anuttarā Samyaksaṃbodhi, and by means of no self, no person, no being, and no life, all pure dharmas are cultivated and Anuttarā Samyaksaṃbodhi is attained. Subhūti, these pure dharmas that the Tathāgata speaks of are not pure dharmas, and are thus called pure dharmas.

24. The merits of prajñā are incomparable

“Subhūti, suppose three thousand great thousand-worlds all contained Sumeru, King of Mountains, and there were mountains such as this of the Seven Precious Jewels, given away by someone in the practice of giving. If a person has only a four-line gāthā from this Prajñāpāramitā sūtra, and accepts, maintains, studies, recites, and speaks it for others, then the merits the other person are not even one hundredth as good. They are so vastly inferior that the two are incomparable.

25. Transformations are not transformations

“Subhūti, what do you think? You should not say that it occurs to the Tathāgata, ‘I will cross over sentient beings.’ Subhūti, do not compose this thought. Why? Truly there are no sentient beings crossed over by the Tathāgata. If there were sentient beings crossed over by the Tathāgata, then there would be a self, a person, a being, and a life. The existence of a self that the Tathāgata speaks of is not the existence of a self, but ordinary people believe there is a self. Subhūti, an ordinary person that the Tathāgata speaks of is not an ordinary person.

26. The Dharmakāya is without appearance

“Subhūti, what do you think? Can the Tathāgata be observed by means of the Thirty-two Marks?” Subhūti replied, “Thusly, thusly, with the Thirty-two Marks the Tathāgata is to be observed.” The Buddha said, “Subhūti, if the Tathāgata could be observed by means of the Thirty-two Marks, then a cakravartin king would be a tathāgata.” Subhūti addressed the Buddha, saying, “Bhagavān, thus do I explain the meaning of what the Buddha has said. One should not observe the Tathāgata by means of the Thirty-two Marks.” At that time, the Bhagavān spoke a gāthā, saying:

If one perceives me in forms,
If one listens for me in sounds,
This person practices a deviant path
And cannot see the Tathāgata.

27. No severing, no annihilation

“Subhūti, suppose you think, ‘The Tathāgata has not, from the perfection of characteristics, attained Anuttarā Samyaksaṃbodhi.’ Subhūti, do not compose the thought, ‘The Tathāgata has not, from the perfection of characteristics, attained Anuttarā Samyaksaṃbodhi.’ Subhūti, composing this thought, the one who is developing the mind of Anuttarā Samyaksaṃbodhi is then speaking of the severence and annihilation of dharmas. Do not compose this thought. Why? One who is developing the mind of Anuttarā Samyaksaṃbodhi does not speak of a characteristic of the severence and annihilation of dharmas.

28. Not receiving, not desiring

“Subhūti, suppose a bodhisattva, in the practice of giving, filled as many world realms with the Seven Precious Jewels, as there are grains of sand in the Ganges River. If there is a person with the awareness that all dharmas are without self, and accomplishes their complete endurance, then this is superior, and the merits attained by this bodhisattva surpass those of the previous bodhisattva. Subhūti, the reason for this is that bodhisattvas do not receive merit.” Subhūti addressed the Buddha, saying, “Bhagavān, why do you say that bodhisattvas do not receive merit?” “Subhūti, for bodhisattvas to make merit, they should not greedily wish to acquire it, and therefore it is said that there is no merit received.

29. Power and position destroyed in silence

“Subhūti, if someone says that the Tathāgata comes, goes, sits, or lies down, then this person does not understand the meaning of my teachings. Why? One who is a tathāgata has nothing which comes and nothing which goes, and for this reason is called a tathāgata.

30. The principle of the unity of appearances

“Subhūti, if a good man or good woman disintegrated three thousand great thousand-worlds into atoms, would these atoms be very many in number?” “They would be extremely many, Bhagavān. Why? If this multitude of atoms truly existed, then the Buddha would not speak of a multitude of atoms. Yet the Buddha does speak of a multitude of atoms, and therefore the multitude of atoms spoken of by the Buddha is not a multitude of atoms, and is thus called a multitude of atoms. Bhagavān, the three thousand great thousand-worlds that the Tathāgata speaks of are not worlds, and are thus called worlds. Why? The existence of these worlds is like one unified appearance. Why? The unified appearance that the Tathāgata speaks of is not a unified appearance, and is thus called the unified appearance.” “Subhūti, one who is of the unified characteristic is unable to speak it, and yet ordinary people greedily wish to acquire it.

31. Unborn knowing and perceiving

“Subhūti, suppose a person says, ‘The Buddha teaches views of a self, a person, a being, and a life.’ Subhūti, what do you think? Does this person understand the meaning of my teachings?” “No, Bhagavān, this person does not understand the meaning of the Tathāgata’s teachings. Why? The views of a self, a person, a being, and a life, that the Bhagavān speaks of, are not views of a self, a person, a being, or a life, and are thus called the views of a self, a person, a being, and a life.” “Subhūti, regarding all dharmas, one who is developing the mind of Anuttarā Samyaksaṃbodhi should thusly know, thusly see, and thusly believe, not giving rise to notions of dharmas. Subhūti, the true characteristic of dharmas is not a characteristic of dharmas, and is thus called the characteristic of dharmas.

32. Transforming the unreal

“Subhūti, suppose someone filled immeasurable, innumerable worlds with the Seven Precious Jewels, and then gave these away in the practice of giving. If a good man or good woman develops the mind of a bodhisattva and maintains this sūtra, even with as little as a four-line gāthā, and accepts, maintains, studies, recites, and explains it to others, then the merits of this surpass the others. How should one explain it? Without grasping at characteristics, in unmoving suchness. For what reason?

All conditioned dharmas
Are like dreams, illusions, bubbles, or shadows;
Like drops of dew, or flashes of lightning;
Thusly should they be contemplated.

After the Buddha had spoken this sūtra, then Elder Subhūti along with all the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, and the devas, humans, and asuras from every world, heard what the Buddha had said. With great bliss, they believed, accepted, and reverently practiced in accordance.

Appendix: Mantra for the Vajracchedikā Prajñāpāramitā

namo bhagavatīprajñāpāramitāyai
oṃ īriti īṣiri śruta viṣaya viṣaya svāhā

金刚经

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,著衣持钵,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。

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,应云何住,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。”

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。”

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。”

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,则见如来。”

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,则为著我人众生寿者。若取法相,即著我人众生寿者。何以 故?若取非法相,即著我人众生寿者,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。’”

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。”

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。”

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’,即著我人众生寿者。世尊! 佛说我得无净三昧,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。

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,则非庄严,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。”

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。”

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。”

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,则非般若波罗蜜。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。”

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。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,则为非住。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,则无所见。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。”

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,则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,著我见、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。”

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,心则狂乱,狐疑不信。须菩提!当知是经义不可思议,果报亦不可思议。”

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,则非菩萨。
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,则为非大身,是名大身。”“须菩提!菩萨亦如是。若作是言:‘我当灭度无量众生’,则不名菩萨。
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。

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。”

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。”

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。”

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。”

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。”

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。

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。”

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,如来说则非凡夫。”

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,转轮圣王则是如来。”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”

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。”

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。”

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。”

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,则非世界,是名世界。何以故?若世界实有,则是一合相。如来说:‘一合相,则非 一合相,是名一合相。’须菩提!一合相者,则是不可说,但凡夫之人贪著其事。”

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。”

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。

 

Mandarin MP3

The Diamond Sutra online by the International Dunhuang Project

Diamond Sutra English audio

Source

Tinggalkan Pesan

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s