The Vajra Prajna Paramita Sutra

金 刚 经


Vajra Sutra Liturgy

金刚经的仪轨


Incense Praise

香赞

Incense in the censer now is burning,

炉香乍爇,

All the Dharma Realm receives the

fragrance.

法界蒙熏

From afar the sea-vast host of Buddhas,

All inhale its sweetness.

诸佛海会悉遥闻

In every place auspicious clouds appearingOur

sincere intentions thus fulfilling

随处结祥云,诚意方殷

As all Buddhas show their perfect bodies

诸佛现全身

Namo Incense Cloud Canopy Bodhisattva,

Mahasattva

南无香云盖菩萨摩诃萨

Namo Incense Cloud Canopy Bodhisattva,

Mahasattva

南无香云盖菩萨摩诃萨

Namo Incense Cloud Canopy Bodhisattva,

Mahasattva

南无香云盖菩萨摩诃萨

 

 

Invoking Spiritual Presence Before Reciting

the Vajra Sutra

金刚经祈请

(A person who wants to recite the Vajra Sutra,

(若有人持受金刚经者,

must first sincerely recite the Mantra (True Words)

for Purifying the Karma of the Mouth,

先须至心念净口业等真言,

and then invite the Eight Vajra-Spirits and next invoke

the Four Bodhisattvas' names.

然后祈请八金刚四菩萨,

 Then they will protect the cultivator  at all times and places.)

名号所在之处常当拥护)

 

Mantra for Purifying the Karma of the Mouth

净口业真言

Syou Li Syou Li

唵。修利修利。

Mwo He Syou Li

摩诃修利。

Syou Syou Li Sa Wa He.

修修利。萨婆诃。

 

Mantra for Purifying the Three Modes

of Karma

净三业真言

Nan.

唵。

Sa Wa Pwo Wa Shu Two.

娑嚩婆嚩秫驮。

Sa Wa Da Mwo Sa Wa.

娑嚩达摩娑嚩。

Pwo Wa Shu Duo Han.

婆嚩秫度憾。

 

 

Mantra for Calming the Earth

安土地真言

Na Mwo San Man Dwo.

南无三满多。

Mu Two Nan

母驮喃。

Nan

唵。

Du Lu Du Lu

度噜度噜。

Di Wei Sa Pwo He.

地尾娑婆诃。

 

Mantra for Making Universal Offerings

普供养真言

Nan.

唵。

Ye Ye Nang

誐誐曩。

San Pwo Wa

三婆嚩。

Wa Dz La Hung

韈日啰斛。

 

Inviting the Eight Vajra Spirits

奉请八金刚

We respectfully invite the Green Vajra

Who Banishes Disasters.

奉请 青除灾金刚

We respectfully invite the Vajra Who

Banishes Toxins

奉请 辟毒金刚

We respectfully invite the Yellow Vajra

Who Grant Wishes

奉请 黄随求金刚

We respectfully invite the White Vajra

Who Purifies Water

奉请 白净水金刚

We respectfully invite the Red Vajra

Whose Sound Brings Fire

奉请 赤声火金刚 

We respectfully invite the Vajra

Who Pacifies Disasters

奉请 定持灾金刚

We respectfully invite the Vajra Purple

Worthy

奉请 紫贤金刚 

We respectfully invite the Vajra Great

Spirit.

奉请 大神金刚

 

 

Inviting the Four Bodhisattvas

奉请四菩萨

We respectfully invite The Bodhisattva

Vajra Company

奉请 金刚眷菩萨

We respectfully invite The Bodhisattva

Vajra Rope

奉请 金刚索菩萨

We respectfully invite The Bodhisattva

Vajra Affection

奉请 金刚爱菩萨 

We respectfully invite The Bodhisattva

Vajra Speech.

奉请 金刚语菩萨

On Making Vows

 

发愿文

I bow my head to the one honored in all

three realms

稽首三界尊

I take refuge with the Buddhas of all Ten Directions

皈依十方佛

I now make this solemn vow

我今发宏愿 

To always uphold this Vajra Sutra

持此金刚经

Above may my rewards go to Repaying the Four

Kinds of Kindness above,

上报四重恩 

And aiding those below in the three paths of suffering.

下济三涂苦

May those who see and hear of this,

若有见闻者

All bring forth the resolve for Bodhi,

悉发菩提心

So that when this retribution body is done,

尽此一报身

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

同生极乐国

 

 

The Questions Chant 

云何梵

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

云何得长寿 金刚不坏身

Tell me the reasons why one gets great enduring strength

复以何因缘 得大坚固力

How can I reach the other shore by reciting this sutra

云何于此经 究竟到彼岸

I hope the Buddha will explain these subtle secrets

愿佛开微密 

And show them extensively to all beings.

广为众生说

  

--------------------------------------------------------------------------------

  

Invoking the Buddha's Holy Name

称圣号

Namo Fundamental Teacher Shakyamuni

 Buddha (3x)

南无本师释迦牟尼佛(三称)

 

--------------------------------------------------------------------------------

 

Verse for Opening a Sutra

开经偈

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

无上甚深微妙法

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

百千万劫难遭遇

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

我今见闻得受持

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

愿解如来真实义

 

--------------------------------------------------------------------------------

 


 

The Vajra Prajna Paramita Sutra

金刚经

 

 

THE REASONS FOR THE DHARMA ASSEMBLY, ONE

法会因由分第一

 

Thus I have heard,

如是我闻

at one time the Buddha dwelt at Shravasti in the Jeta Grove

in the Garden of the Benefactor of Orphans and the Forlorn,

 

一时佛在舍卫国。祗树给孤独园。

together with a gathering of great Bhikshus, twelve hundred

fifty in all.

 

与大比丘众, 千二百五十人俱。

 

At meal time the World Honored One put on his robe,

took up his bowl

尔时,世尊食时,著衣持钵,

 

and entered the great city of Shravasti to collect alms.

入舍卫大城乞食。

After he had finished his sequential alms-round,

于其城中,次第乞已,

he returned to his dwelling.

还至本处。

When his meal was completed, he put his robe and bowl away.

After he washed his feet,

饭食讫,收衣钵,洗足已,

he arranged his seat and sat down.

敷座而坐。

 

 

SUBHUTI'S REQUEST, TWO

善现祈请分第二

 

At that time the Elder Subhuti arose from his seat in

the great assembly,

 时,长老须菩提在大众中即从座起,

uncovered his right shoulder,

偏袒右肩,

placed his right knee on the ground,

右膝著地,

joined his palms together respectfully and addressed the Buddha,

合掌恭敬而白佛言:

"How rare, World Honored One,

希有!世尊!

is the Thus Come One who protects andcares well for

all Bodhisattvas and well favors all Bodhisattvas.

如来善护念诸菩萨,善付嘱诸菩萨。

 

World Honored One,

世尊!

 if a good man or good woman, resolves his mind on 

Anuttarasamyaksambodhi

善男子、善女人,发阿耨多罗三藐三菩提心

 

on what should he rely?  How should he subdue his mind?"

云何应住?云何降伏其心?

 

The Buddha said: "Very good, very good Subhuti.

 

佛言:"善哉,善哉。须菩提.

 

It is as you say.

如汝所说.

The Thus Come One protects and cares well for all

Bodhisattvas and well favors all Bodhisattvas.

如来善护念诸菩萨,善付嘱诸菩萨,

Now listen attentively; I shall tell you.

汝今谛听!当为汝说.

A good man or good woman who resolves his

mind on Anuttarasamyaksambodhi

善男子、善女人,发阿耨多罗三藐三菩提心,

should thus rely and thus subdue his mind."

应如是住,如是降伏其心。"

"Yes indeed, World Honored One.

唯然。世尊!

I am delighted and wish to listen."

愿乐欲闻。

 

 

THE ORTHODOX DOCTRINE OF THE GREAT VEHICLE,

THREE

大乘正宗分第三

The Buddha told Subhuti, "All Bodhisattvas, Mahasattvas,

 should subdue their minds thus

佛告须菩提:诸菩萨摩诃萨应如是降伏其心!

 

I must cause all living beings—those born from eggs,

wombs, moisture, by transformation;

所有一切众生之类--若卵生、若胎生、若湿生、若化生;

those with form, those without form, those with thought,

those without thought,

 

若有想,若无想,

 

those not totally endowed with thought, and those not

totally without thought

 

若非有想,非无想,

 

--to enter Nirvana without residue and be taken across to

Cessation.

我皆令入无余涅槃而灭度之。

 

Yet of the immeasurable, numberless,boundless numbers

of living beings thus taken across to Cessation,

 

如是灭度无量无数无边众生,

there is actually no living beingtaken across to Cessation.'

实无众生得灭度者。'

Why? Subhuti,

"何以故? 须菩提!

if a Bodhisattva has an appearance of self, others, living beings,

or a life, he is not a Bodhisattva.

若菩萨有我相、人相、众生相、寿者相,即非菩萨。

 

 

WONDERFUL PRACTICE IS TO NOT RELY

 ON ANYTHING, FOUR

妙行无住分第四

 

"Moreover, Subhuti,

复次,须菩提!

 

as to dharmas, a Bodhisattva should not rely on anything

when giving.

菩萨于法,应无所住,行于布施,

That is to say, when giving,he should neither rely on forms,

nor sounds, smells, tastes, tangible objects or dharmas.

所谓不住色布施,不住声、 香、味、触、法布施。

 

Subhuti, a Bodhisattva should give thus: he should not

rely on appearances.

须菩提!菩萨应如是布施,不住于相。

 

 “Why?

 何以故?

 

If a Bodhisattva does not rely on appearances when giving,

 “his blessings and virtues are inconceivable and immeasurable

若菩萨不住相布施,其福德不可思量。

 

"Subhuti, what do you think,

须菩提!于意云何?

is space in the east conceivable or measurable?"

"No World Honored One."

东方虚空可思量不?"不也,世尊!

"Subhuti, the blessings and virtues of  a Bodhisattva who

does not rely on appearances when giving,

"须菩提,菩萨无住相布施,

are just as inconceivable and immeasurable.

福德亦复如是,不可思量。

Subhuti, a Bodhisattva should rely only on the teachings."

须菩提,菩萨但应如所教住。"

GENUINE DISCERNMENT OF THE PRINCIPLE

OF SUCHNESS, FIVE

如理实见分第五

 

"Subhuti, what do you think,

须菩提!于意云何?

 

is it possible to see the Thus Come One in his

physical appearances?" "No World Honored One,

 

可以身相见如来不?不也,世尊!

it is not possible to see Thus Come One in his physical

appearances. “Why?

 

不可以身相得见如来。何以故?

 

Because the physical appearances mentioned by

the Thus Come One are not physical appearances."

如来所说身相,即非身相。

 

The Buddha said to Subhuti, "All appearances are empty and false.

 

佛告须菩提:凡所有相,皆是虚妄。

If one sees all appearances as no appearances,then one

sees the Thus Come One."

若见诸相非相,则见如来。

 

 

PROPER FAITH IS RARE, SIX

正信希有分第六

Subhuti addressed the Buddha, "World Honored One,

 

须菩提白佛言:世尊!

in the future will there be living beings who truly believe

upon hearing such phrases?"

颇有众生,得闻如是言说章句,生实信不?

 

The Buddha told Subhuti,  "Do not say that!

 

佛告须菩提:"莫作是说。

 

In the last five hundred years after the Thus Come One's

Cessation,

如来灭后,后五百岁,

 

“there will be those who will observe the rules of morality

and perform good actions which will result in blessing.

有持戒修福者,

 

will believe such phrases and accept them as true.

于此章句能生信心,以此为实,

 

You should know that such people have not planted good roots with just one Buddha, two Buddhas, three Buddhas, four,or five Buddhas,

 

当知是人不于一佛二佛三四五佛而种善根,

 

but they have planted good roots at the places of immeasurable

tens of millions of Buddhas

已于无量千万佛所种诸善根,

 

The Thus Come One knows and sees allpeople who hear

these phrases, Subhuti,and have even a single thought of pure faith.

 

闻是章句,乃至一念生净信者,

 

“Subhuti, the Tathagata knows and sees all; Such living beings

will thus obtain immeasurable blessings and virtues.

 

须菩提!如来悉知悉见,是诸众生得如是无量福德。

 

“Why?

何以故?

 

Because those living beings no longercling to the appearances

of self, others,living beings, or a life,

是诸众生无复我相、人相、众生相、寿者相。

  

nor to the appearances of dharmas or non-dharmas. “Why?

无法相,亦无非法相。 何以故?

 

If those living beings' minds cling to appearances, that would

be attachment to a self, others, living beings and a life.

是诸众生若心取相,即为著我人众生寿者。

 

If they cling to appearances of dharmas, that would be

attachment to a self, others,living beings and a life.

 

若取法相,即著我人众生寿者。

 

“ Why?

 何以故?

 

If they cling to the appearances of non-dharmas, that would be attachment to a self, others,living beings and a life.

 

若取非法相,即著我人众生寿者,

 

 

Therefore, you should not cling to non-dharmas. Because

of this principle the Thus Come One always says,

 

 

"是故不应取法,不应取非法。以是义故,如来常说,

 

'Bhikshus, you should all know that the  Dharma I speak is

like a raft.

汝等比丘,知我说法,如筏喻者,

 

 You must let go of dharmas. Even more so let go of non-dharmas.'

法尚应舍,何况非法。'

 

 

 

 

NOTHING ATTAINED, NOTHING SPOKEN, SEVEN

无得无说分第七

 

"Subhuti, what do you think,

须菩提!于意云何?

 

did the Thus Come One attain Anuttarasamyaksambodhi?

Did the Thus Come One speak any Dharma?"

 

如来得阿耨多罗三藐三菩提耶? 如来有所说法耶?

 

Subhuti answered, "As I understand what the Buddha has said,

 

须菩提言: 如我解佛所说义,

 

There is no predetermined Dharma called Anuttarasamyaksambodhi,

无有定法名阿耨多罗三藐三菩提,

 

and there are not any predetermined Dharmas which the Thus Come One could speak.

亦无有定法,如来可说。

 

 

“Why?All the Dharma which the Thus Come One has

spoken can neither be clung to nor spoken of.

何以故?如来所说法,皆不可取、不可说、

It is neither Dharma nor non-dharma.

非法、非非法。

 

“Why is this?

所以者何?

 

All Worthy Ones and Sages are different because of

Unconditioned Dharmas."

一切贤圣皆以无为法而有差别。

 

 

THEY ARISE FROM DHARMA, EIGHT

依法出生分第八

 

“Subhuti, what do you think?

须菩提!于意云何?

 

if a person gave as a gift the seven kinds of precious gems in quantity enough to fill up a Threefold Great Thousand World System,

若人满三千大千世界七宝以用布施,

would such a person obtain many blessings and virtues?"

Subhuti said, "Very many World Honored One.

 

是人所得福德,宁为多不?须菩提言:甚多,世尊!

 

“Why?

何以故?

 

These blessings and virtues do not refer to the essential

nature of blessings and virtues.

是福德即非福德性,

Therefore, the Thus Come One says they are many

blessings and virtues."

是故如来说福德多。

 

"If on the other hand,a person were to accept and uphold even so few as four lines of verse from this Sutra and speak them for others,

 

若复有人,于此经中受持,乃至四句偈等,为他人说,

 

this person's blessings would surpass the blessings of the

individual mentioned above. “Why?

 

其福胜彼。何以故?

 

Subhuti, all Buddhas and their Dharma of Anuttarasamyaksambodhi come from this Sutra.

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。

 

Subhuti, by this I mean the Buddha and the Dharma are

not the Buddha and the Dharma."

 

须菩提!所谓佛法者,即非佛法。

 

 

THE ONE APPEARANCE IS BEYOND APPEARANCES,

 NINE

一相无相分第九

 

“Subhuti, what do you think?

须菩提!于意云何?

 

can a Shrotaapana have the thought, 'Have I attained the Fruition of Shrotaapana'?"

 

须陀洹能作是念, “我得须陀洹果不?

 

Subhuti said, "No World Honored One.

须菩提言:不也,世尊!

 

“Why? Shrotaapana means 'one who has entered the flow.' 

And yet, he has not entered anything.

 

 

何以故?须陀洹名为入流,而无所入,

 

He has not entered forms, sounds, smells,tastes, tangible

objects or dharmas. Therefore he is called a Shrotaapana."

 

不入色、声、香、味、触法,是名须陀洹。

 

“Subhuti, what do you think?

须菩提!于意云何?

 

can a Sakrdagamin have the thought,  'Have I attained the

Fruition of Sakrdagamin'?"

 

斯陀含能作是念, “我得斯陀含果不?

 

Subhuti said, "No World Honored One. “Why?

 

 须菩提言:不也,世尊! 何以故?

 

 

 

Sakrdagamin means 'one who returns once more,'but actually

he does not return. Therefore he is called a Sakrdagamin."

 

 

斯陀含名一往来,而实无往来,是名斯陀含。

 

“Subhuti, what do you think?

须菩提!于意云何?

 

can an Anagamin have the thought, 'Have I attained the

Fruition of Anagamin?' Subhuti said, "No World Honored One.

 

 

 "阿那含能作是念,“我得阿那含果不?

须菩提言:不也,世尊!

 

“Why?

何以故?

 

Anagamin means 'one who does not return,'  but actually he is without not returning.  Therefore he is called an Anagamin."

 

 

阿那含名为不来,而实无不来,是故名阿那含。

 

"Subhuti, what do you think,

须菩提!于意云何?

 

can an Arhat have the thought, 'Have I attained the Way

of the Arhat?'"

 

阿罗汉能作是念,“我得阿罗汉道不?

 

Subhuti said, "No World Honored One. “Why?

 

 须菩提言:不也,世尊!何以故?

 

Actually there is no dharma called 'Arhat.'

实无有法名阿罗汉。

 

World Honored One, if an Arhat had the thought, 'I have

attained the Way of the Arhat,'

 

世尊!若阿罗汉作是念,“我得阿罗汉道

 

that would be an attachment to self, others, living beings

and to a life.

即为著我人众生寿者。

 

“World Honored One,the Buddha has said that I am

foremost in the attainment of the No Strife Samadhi,

 世尊!佛说我得无诤三昧,人中最为第一,

 

and I am the foremost Arhat free from desire.

是第一离欲阿罗汉。

 

If I had the thought,  'I have attained the Way of the Arhat,'

 

我不作是念,'我是离欲阿罗汉,'

 

“World Honored One, if I had thought ‘I have attained Arhatship’,

 

世尊!我若作是念, ‘我得阿罗汉道’,

 

Since Subhuti actually does not practice anything,he is called, '

世尊则不说须菩提是乐阿兰那行者!

 

Subhuti who delights in practicing Aranya.'"

以须菩提实无所行,而名须菩提是乐阿兰那行。

 

 

ADORNING PURE LANDS, TEN

庄严净土分第十

 

 

The Buddha said to Subhuti:  “What do you think.?

 

 佛告须菩提:于意云何?

 

Did the Thus Come One obtain any Dharma when

he was with Burning Lamp Buddha in the past?" "

如来昔在燃灯佛所,于法有所得不?

 

“No, World Honoured One.

不也,世尊!

 

the Thus Come One did not actually obtain any Dharma

when he was with Burning Lamp Buddha."

如来在燃灯佛所,于法实无所得。

 

“Subhuti, what do you think?

"须菩提,于意云何?

 

Does a Bodhisattva adorn Buddhalands?" “No. World

Honoured One. “Why?

 

 

须菩萨庄严佛土不?不也,世尊!何以故?

 

One who adorns Buddhalands does not adorn

anything. Therefore it is called adorning."

庄严佛土者,即非庄严,是名庄严。

 

"Therefore Subhuti,

是故须菩提,

 

all Bodhisattvas Mahasattvas should thus produce a

pure mind which does

诸菩萨摩诃萨应如是生清净心,不应住色生心,

 

not rely on forms, sounds, smells, tastes,

tangible objects or dharmas.

不应住声、香、味、触、法生心.

 

He should produce a mind which does not rely on anything.

应无所住而生其心。

 

 

Subhuti,suppose a person had a body like Sumeru,  

 king of mountains.

须菩提!譬如有人,身如须弥山王,

 

“what do you think? Would that body be big?”

 

于意云何?是身为大不?

 

Subhuti addressed the Buddha, "Very big World Honored

One. Why?

 

须菩提言:甚大,世尊!何以故?

 

The Buddha says it is not a body. Therefore it is called a big body."

 

佛说非身,是名大身。

 

THE SUPREMACY OF UNCONDITIONED BLESSINGS,

 ELEVEN

无为福胜分第十一

 

"Subhuti,

须菩提!

 

 suppose there were as many Ganges  Rivers as there are 

grains of sand in the Ganges River.

如恒河中所有沙数,如是沙等恒河,

 

What do you think,

于意云何?

would the grains of sand in all those Ganges Rivers be many?"

是诸恒河沙宁为多不?

 

Subhuti said, "Very many World Honored One.

 

须菩提言,甚多,世尊!

 

That many Ganges rivers alone would be uncountable,

但诸恒河尚多无数,

how much the more so the grains of sands contained in them.

何况其沙!

 

"Subhuti, I am speaking truthfully.

须菩提!我今实言告汝:

 

Suppose a good man or good woman

若有善男子、善女人,

had filled with the Seven Kinds of Precious Gems as many Threefold Great Thousand World Systems as there are grains of sand

以七宝满尔所恒河沙数三千大千世界,

in all those Ganges Rivers and gave them as an offering.

Would that person obtain many blessings?"

以用布施,得福多不?

 

Subhuti said, "Very many World Honored One."

 

须菩提言,甚多,世尊!

 

The Buddha told Subhuti,

 佛告须菩提:

 

"If a good man or good woman were to accept and uphold even so few as four lines of verse from this Sutra and speak them for others,

 

若善男子、善女人,于此经中,乃至受持四句偈等,

those blessings and virtues would surpass the previous blessings

and virtues."

为他人说,而此福德胜前福德。

 

REVERING THE PROPER TEACHING, TWELVE

尊重正教分第十二

 

"Moreover, Subhuti, know that all the gods,

 

 复次,须菩提!随说是经,

humans and asuras of the world should make offerings to any place where even as few as four lines of verse from this Sutra have been spoken,

随说是经,乃至四句偈等,当知此处,一切世间、天、人、

阿修罗,

just as they would make offerings to a Buddha, a stupa or a temple.

 

皆应供养,如佛塔庙,

 

How much the more should they make offerings to any place where there are people who can completely accept, uphold, read and recite this Sutra.

何况有人尽能受持读诵。

 

Subhuti you should know that such people accomplish

the supreme, foremost and most rare of dharmas.

须菩提!当知是人成就最上第一希有之法,

 

Wherever this Sutra is found, there is a Buddha or

reverent disciple."

 

若是经典所在之处,则为有佛,若尊重弟子。

 

 

ACCEPTING AND UPHOLDING THE DHARMA OF

 "THUSNESS", THIRTEEN

如法受持分第十三

 

Then Subhuti addressed the Buddha, "World Honored One,

 

尔时,须菩提白佛言:世尊!

 what name should we give this Sutra, and how should

we uphold it?"

 

当何名此经?我等云何奉持?

 

The Buddha told Subhuti 

"The name of this Sutra is Vajra Prajna Paramita.

 

 佛告须菩提是经名为《金刚般若波罗蜜》,

You should uphold it by that name

以是名字,汝当奉持。

 

 

Why?

所以者何?

The Buddha said that Prajna Paramita is not Prajna Paramita.

须菩提!佛说般若波罗蜜,则非般若波罗蜜。

Therefore it is called Prajna Paramita.

是名般若波罗蜜。

 

"Subhuti, what do you think,

须菩提!于意云何?

 has the Thus Come One spoken any Dharma?"

如来有所说法不?

 

Subhuti addressed the Buddha,

"The Thus Come One has not spoken any Dharma."

 

须菩提白佛言,世尊!如来无所说。

 

"Subhuti, what do you think,

须菩提!于意云何?

are there many particles of dustin a Threefold Great

Thousand World System?"

三千大千世界所有微尘是为多不?

 

Subhuti said,  "Very many World Honored One."

须菩提言,甚多,世尊!

 

"Subhuti,the Thus Come One says that particles

of dust are not particles of dust.

须菩提!诸微尘,如来说非微尘,

 

Therefore they are called particles of dust.

是名微尘。

The Thus Come One says that world systems are

not world systems. Therefore they are called world systems.

 

如来说:世界,非世界,是名世界。

 

"Subhuti, what do you think,

须菩提!于意云何?

is it possible to see the Thus Come One in his Thirty-two 

Physical Appearances?"

可以三十二相见如来不?

 

Why? The Thus Come One says that the Thirty-two

Physical Appearances are not physical appearances.

不也,世尊!不可以三十二相得见如来。

Therefore they are called the Thirty-two Physical Appearances." 

何以故?如来说:三十二相,即是非相,是名三十二相。

 

"Subhuti, a good man or good woman might give away his

body as many times as there are grains of sand in the Ganges River,

须菩提!若有善男子、善女人,以恒河沙等身命布施;

 

but if another person were to acceptand uphold even as few

as four lines of verse of this Sutra and explain them for others,

若复有人,于此经中,乃至受持四句偈等,为他人说,

that person's blessings would be greater."

其福甚多!

 

 

LEAVING APPEARANCES AND STILL CESSATION,

FOURTEEN

离相寂灭分第十四

 

At that time,Subhuti wept and felt remorse,and addressed

the Buddha, "How rare, World Honored One,

 

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! 

 

is this Sutra so profoundly explained by the Buddha.

佛说如是甚深经典,

 

From the time I attained the eye of wisdom until the present,

I have never heard such a Sutra.

 

我从昔来所得慧眼,未曾得闻如是之经。

 

World Honored One,if someone listens to this Sutra with a

mind of pure faith and can bring forth the Appearance of Reality,

世尊!若复有人得闻是经,信心清净,则生实相,

 

know that such a person has accomplished foremost

and rare merit and virtue.

当知是人,成就第一希有功德。 

 

"World Honored One, the Appearance of Reality is

without appearance.

 

世尊!是实相者,则是非相,

Therefore the Thus Come One calls it the Appearance of Reality.

是故如来说名实相。

 

"World Honored One, now as I listen to this Sutra,

 

世尊!我今得闻如是经典,

I believe,understand,accept and uphold it without difficulty.

信解受持不足为难,

 

In the future, in the last five hundred years, if there are

living beings who when they hear this Sutra,

 

 

若当来世,后五百岁,其有众生,得闻是经,

believe, understand, accept and uphold it, they will be

outstanding and most rare.

 

信解受持,是人则为第一希有。

 

Why? Such people will be without the appearance of a self,

the appearance of others, the appearance of living beings,

何以故?此人无我相、人相、众生相、

and the appearance of a life. Why?

寿者相。所以者何?

The appearance of self is actually no appearance.The appearance

of others, the appearance of living beings and The appearance of a life

 

我相即是非相,人相、众生相、寿者相 

are actually not appearances. Why?

 

即是非相。何以故?

All those who are called Buddhas have relinquished

all appearances."

离一切诸相,则即名诸佛。

 

The Buddha told Subhuti, "So it is, so it is.

佛告须菩提,如是!如是!

 

If someone hears this Sutra and is not frightened, alarmed,

or terrified,

若复有人,得闻是经,不惊、不怖、不畏,

 

you should know such a person is most rare.

当知是人甚为希有。

 

Why? Subhuti, the foremost Paramita spoken of by the 

Thus Come One is not the foremost Paramita.

 

何以故?须菩提!如来说第一波罗蜜,即非第一波罗蜜,

 

Therefore it is called the foremost Paramita. "

是名第一波罗蜜。

 

"Subhuti,the Paramita of patience spoken of bythe Thus

Come One is not the Paramita of patience.

须菩提,忍辱波罗蜜,

Therefore it is called the Paramita of patience.

 

如来说非忍辱波罗蜜。

 

Why? Subhuti,

何以故?须菩提!

 

in the past when the King of Kalinga dismembered my body,

如我昔为歌利王割截身体, 

 

I had no appearance of a self, of others, of living beings or

of a life.

 

我于尔时,无我相、无人相、无众生相、无寿者相。

 

Why? When I was cut limb from limb,

 

何以故?我于往昔节节支解时,

if I had an appearance of a self, an appearance of others,

an appearance of living beings or an appearance of a life,

若有我相、人相、众生相、寿者相,

I would have been outraged.

应生嗔恨。

 

"Moreover Subhuti, I recall that in the past, for five hundred lives,

 

须菩提!又念过去 又念过去于五百世

I was the Patient Immortal.

又念过去于五百世作忍辱仙人,

During all those lives I was without the appearance of a self,

others, living beings or a life.

 

于尔所世,无我相、无人相、无众生相、无寿者相。

 

For that reason,Subhuti,

是故须菩提!

a Bodhisattva should relinquish all appearances

and bring forth the mind of Anuttarasamyaksambodhi.

 

菩萨应离一切相,发阿耨多罗三藐三菩提心,

 

He should bring forth thoughts which do not rely on forms or

which do not rely on sounds, smells, tastes, tangible objects,

or dharmas.

不应住色生心,不应住声香味触法生心,应生无所住心。

He should bring forth thoughts which do not rely on

anything.Any relying of the mind is not relying.

若心有住,则为非住。

 

Therefore the Buddha says,'The Bodhisattva's mind

Should not rely on forms when he gives.'

是故,佛说菩萨心不应住色布施。

 

Subhuti, because the Bodhisattva wishes to benefit all

living beings, he should give in this way.

 

须菩提!菩萨为利益一切众生故,应如是布施。 

 

"The Thus Come One says that all appearances are

actually not appearances,

 

如来说一切诸相,即是非相。

and that all living beings are actually not living beings.

又说:一切众生,则非众生。

 

Subhuti, the Thus Come One speaks the truth. He speaks

factually.He speaks of things as they really are.

须菩提!如来是真语者、实语者、如语者、

He never deceives nor are his words eculiar.

不诳语者、不异语者。

 

Subhuti, the Dharma the Thus Come One obtained s neither

true nor false.

 

须菩提!如来所得法,此法无实无虚。

 

"Subhuti,

须菩提!

 a Bodhisattva who gives with a mind elying on dharmas

若菩萨心住于法而行布施,

is like a person in the dark who sees nothing at all.

 

如人入暗,则无所见。

 

A Bodhisattva who gives with a mind hat does not rely on dharmas is like a person with eyes who can see all kinds of things in the bright sunlight.

 

若菩萨心不住法而行布施,如人有目,日光明照,见种种色。

 

"Subhuti, if in the future there is a good man or good woman

who can accept, uphold, read or ecite this Sutra,

 

须菩提!当来之世,若有善男子、善女人,能于此经受持读诵,

 

then the Thus Come One using is Buddha-wisdom will thoroughly

know and thoroughly see such a person.

则即为如来以佛智慧,悉知是人,悉见是人,

That person will obtain immeasurable nd boundless

merit and virtue."

皆得成就无量无边功德。

 

THE MERIT AND VIRTUE GAINED FROM

UPHOLDING THIS SUTRA, FIFTEEN

持经功德分第十五

 

 

"Subhuti, a good man or good woman might in the morning give away as many bodies as there are grains of sand in the Ganges River,

须菩提!若有善男子、善女人,初日分恒河沙等身布施,

 

and again at noon give away as manybodies as there are

grains of sand in the Ganges River,

中日分复以恒河沙等身布施,

 

and again in the evening give away asmany bodies as there

are rains of sand in the Ganges River,

后日分以恒河沙等身布施,

 

giving away bodies like that hroughout immeasurable

hundreds f thousands of billions of kalpas.

如是无量百千万亿劫以身布施;

 

But if someone else were to hear this Sutra and believe it

without reservation,

若复有人,闻此经典,信心不逆,

his blessings would surpass the lessings of the former person.

其福胜彼,

 

 How much greater the blessings would be if one could write out, accept, uphold, read, recite andexplain this Sutra for others.

 

何况书写、受持、读诵、为人解说。

 

"Subhuti, to sum it up,

须菩提!以要言之,

the merit and virtue of this Sutra s inconceivable, incalculable

and boundless.

是经有不可思议、不可称量、无边功德。

 

The Thus Come One spoke it for hose intent on the Great Vehicle,

如来为发大乘者说,

for those intent on the foremost ehicle.

为发最上乘者说。

The Thus Come One knows and sees ll people who can

accept, uphold,read, recite and extensively explainthis

Sutra for others.

若有人能受持读诵,广为人说,

 

Such people perfect immeasurable,incalculable, boundless

And nconceivable merit and virtue

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,

and sustain the Thus Come One's Anuttarasamyaksambodhi.

则为荷担如来阿耨多罗三藐三菩提。

 

Why? Subhuti,

 何以故?须菩提!

 

one who delights in lesser dharmas s attached to a view of a

self,a view of others, a view of living beings and a view of a life.

 

若乐小法者,著我见、人见、众生见、寿者见,

 

This person cannot hear,accept, uphold, read or recite

this Sutra or explain it for others.

则于此经,不能听受读诵、为人解说。

 

"Subhuti, the gods, humans, and asuras f the world should

make offerings herever this Sutra is found.

 

须菩提,在在处处,若有此经,一切世间、天、人、阿修罗,

所应供养;

Know that this place is a Stupa. All beings should pay respect, worship,

 

当知此处,则为是塔,皆应恭敬,

circumambulate and decorate it ith incense and flowers."

作礼围绕,以诸华香而散其处。

 

 

KARMIC OBSTRUCTIONS CAN BE PURIFIED,

SIXTEEN

能净业障分第十六

"Moreover Subhuti,

复次 ,须菩提!

 

if a good man or good woman who accepts, upholds, reads or

recites this Sutra,

 

善男子、善女人受持读诵此经,

 

is ridiculed, that is because that person has karmic ffenses from

past lives which destine im for the evil paths.

 

若为人轻贱,是人先世罪业,应堕恶道,

But as a result of the ridicule he receives from others in his

present life,

以今世人轻贱故,

his previous karmic offenses are destroyed and he will attain Anuttarasamyaksambodhi.

 

先世罪业则为消灭,当得阿耨多罗三藐三菩提。

 

“Subhuti, I recall that in the past, for immeasurable

asamkhyeya kalpas, prior to Dipankara Buddha,

须菩提!我念过去 我念过去无量阿僧祇劫,

于燃灯佛前,

 

I encountered eighty-four trillion nayutas of Buddhas.

I made offerings to and served them all without exception.

 

 

得值八百四千万亿那由他诸佛,悉皆供养承事,无空过者;

 

If there are others in the Final Period

若复有人,于后末世,

who can accept,uphold, read or recite this Sutra, the merit

and virtue they obtain is a hundred times more,

 

能受持读诵此经,所得功德,于我所供养诸佛功德,

 

a thousand times more,ten thousand times more,or a million times more than the merit and virtue I gained from making offerings to all those Buddhas.It is so great that it exceeds all calculations and comparisons.

百分不及一,千万亿分、乃至算数譬喻所不能及。

 

“Subhuti,

须菩提!

 

if I were to explain in detail the merit and virtue of a good man or good woman, who in the Final Period, accepts, upholds, reads or recites this Sutra,

若善男子、善女人,于后末世,有受持读诵此经,

 

then those who hear might go insane or disbelieve.

所得功德,我若具说者,或有人闻,心则狂乱,狐疑不信。

 

 

“Subhuti, you should know that the principles in this

Sutra are inconceivable.

 

须菩提!当知是经义不可思议,

So too are the rewards it generates."

果报亦不可思议。

 

ULTIMATELY THERE IS NO SELF,

SEVENTEEN

究竟无我分第十七

 

Then Subhuti addressed the Buddha, "World Honored One,

 

尔时,须菩提白佛言:世尊!

if a good man or good woman resolves his mind on

Anuttarasamyaksambodhi,

 

善男子、善女人,发阿耨多罗三藐三菩提心,

 

on what should he rely? How should he subdue his mind?"

 

云何应住?云何降伏其心?

 

The Buddha told Subhuti, "A good man or good woman who resolves his mind on Anuttarasamyaksambodhi should think thus: '

 

 

佛告须菩提:善男子、善女人,发阿耨多罗三藐三菩提心者,

当生如是心,

 

I should take all living beings across to Cessation.

我应灭度一切众生。

 

 Yet when all living beings have been taken across to Cessation,

灭度一切众生已,

actually not one living being has been taken across to Cessation.'

而无有一众生实灭度者。

 

“Why? Subhuti,

 

何以故?须菩提,

if a Bodhisattva has an appearance of self, others, living

beings or a life, he is not a Bodhisattva.

若菩萨有我相、人相、众生相、寿者相,即非菩萨。

 

“Why?

所以者何?

 

For what reason? Subhuti,actually there is no such

dharma as resolving one's mind on Anuttarasamyaksambodhi.

须菩提!实无有法。发阿耨多罗三藐三菩提心者。

 

“Subhuti, what do you think?

须菩提!于意云何?

 

when the Thus Come One was with Burning Lamp Buddha,

 did he attain the dharma of Anuttarasamyaksambodhi?"

如来于燃灯佛所,有法得阿耨多罗三藐三菩提不?

 

“No, World Honoured One. As I understand what the

Buddha has said,

 

不也,世尊!如我解佛所说义,

 

when the Buddha was with Burning Lamp Buddha,

 he did not attain the dharma of Anuttarasamyaksambodhi."

 佛于燃灯佛所,无有法得阿耨多罗三藐三菩提。

 

The Buddha said, "So it is, so it is Subhuti.

 

佛言,如是,如是。须菩提!

 

The Thus Come One did not actually attain the dharma of

Anuttarasamyaksambodhi.

实无有法如来得阿耨多罗三藐三菩提。

 须菩提!若有法如来得阿耨多罗三藐三菩提者,

 

then Burning Lamp Buddha would not have given me the prediction:

'You will in the future become a Buddha with the name Shakyamuni.

燃灯佛则不与我授记:汝于来世,当得作佛,号释迦牟尼。

 

Since I did not actually attain the dharma

of Anuttarasamyaksambodhi,

以实无有法得阿耨多罗三藐三菩提,

Burning Lamp Buddha gave me the prediction saying

these words, ' 

是故燃灯佛与我授记,作是言:汝于来世,当得作佛,

号释迦牟尼。

 

Why? 'Thus Come One' means 'all dharmas

are "thus".'

 

何以故?如来者,即诸法如义。

Someone might say the Thus

 Come One attained Anuttarasamyaksambodhi,

若有人言:如来得阿耨多罗三藐三菩提。

 

Subhuti, but actually the Buddha did not attain

the dharma of Anuttarasamyaksambodhi.

 

须菩提!实无有法,佛得阿耨多罗三藐三菩提。

 

Subhuti,there is nothing true nor false in

the Anuttarasamyaksambodhi the Thus Come One attains.

须菩提!如来所得阿耨多罗三藐三菩提,于是中无实无虚。

 

Therefore,the Thus Come One says that all dharmas

are Buddhadharma.

是故如来说一切法皆是佛法。

Subhuti, what are spoken of as 'all dharmas',

are not all dharmas. Therefore they are called 'all dharmas.'

 

 

须菩提!所言一切法者,即非一切法,

是故名一切法。

 

"Subhuti, suppose there is a person with a big body."

 

须菩提!譬如人身长大。

 

Subhuti said, "World Honored One,

须菩提言:世尊!

the Thus Come One speaks of a big body as not being a

big body.Therefore it is called a big body."

如来说人身长大,则为非大身,是名大身。

"Subhuti, a Bodhisattva is also like this.

 

须菩提!菩萨亦如是。

If he said, 'I should take across immeasurable  living beings

to Cessation,'

 

若作是言: “我当灭度无量众生

then he could not be called a Bodhisattva.

即不名菩萨。

 

 

“Why? Subhuti,there is really no dharma called a Bodhisattva.

 

何以故?须菩提!实无有法名为菩萨。

Therefore the Buddha says that all dharmas are without self,

 others, living beings or a life.

 

是故佛说一切法无我、无人、无众生、无寿者。

 

"Subhuti, if a Bodhisattva said,

 

须菩提!若菩萨作是言,

'I should adorn Buddhalands,' he could not be called a Bodhisattva.

 

我当庄严佛土,是不名菩萨。

 

“Why? What the Thus Come One speaks of as

adorning Buddhalands is not adorning Buddhalands.

 

何以故?如来说:庄严佛土者,即非庄严,

Therefore it is called adorning Buddhalands.

是名庄严。

 

“Sub the Thus Come One calls him a true Bodhisattva."huti,

if a Bodhisattva comprehends the dharma of no self,

 

须菩提!若菩萨通达无我、法者,如来说名真是菩萨。

 

CONTEMPLATING THE ONENESS OF EVERYTHING,

EIGHTEEN

一体同观分第十八

""Subhuti, what do you think,

 

须菩提!于意云何?

does the Thus Come One have the Flesh Eye?"

如来有肉眼不?

 

"So it is World Honored One.The Thus Come One has t

he Flesh Eye."

如是,世尊!如来有肉眼。

 

"Subhuti,

须菩提!

what do you think, does the Thus Come One have the

Heavenly Eye?"

 

于意云何?如来有天眼不?

"So it is World Honored One.

如是,世尊!

The Thus Come One has the Heavenly Eye."

如来有天眼。

 

"Subhuti, what do you think,

须菩提!于意云何?

does the Thus Come One have

the Wisdom Eye?"

如来有慧眼不?

 

"So it is World Honored One.

"如是,世尊!

The Thus Come One has the Wisdom Eye."

如来有慧眼。

"Subhuti, what do you think,

"须菩提,于意云何?

does the Thus Come One have the Dharma Eye?"

如来有法眼不?"

 

 

 "So it is World Honored One.

 "如是,世尊,

 

The Thus Come One has the Dharma Eye."

如来有法眼。"

 

"Subhuti, what do you think,

 "须菩提,于意云何?

does the Thus Come One have the Buddha Eye?"

如来有佛眼不?"

 

"So it is World Honored One. The Thus Come One

"如是,世尊,

 has the Buddha Eye."

如来有佛眼。"

 

"Subhuti, what do you think,

须菩提!于意云何?

has the Thus Come One said that

all the sand of the Ganges River is sand?"

如恒河中所有沙,佛说是沙不?

 

"So it is World Honored One.

如是,世尊!

The Thus Come One has said that

all that sand is sand."

如来说是沙。

 

"Subhuti, what do you think,

"须菩提,于意云何?

if there were as many Ganges rivers as there are grains of

sand in one Ganges River,

如一恒河中所有沙,有如是沙等恒河,

and there were as many Buddhalands as there were grains of sand in all those Ganges rivers,would that be many Buddhalands?"

是诸恒河所有沙数佛世界,如是宁为多不?"

"Very many, World Honored One."

甚多,世尊!

 

The Buddha told Subhuti,

佛告须菩提:

"The Thus Come One thoroughly knows all the various thoughts that

occur to every living being in each of those Buddhalands.

尔所国土中,所有众生,若干种心,如来悉知。

 

“Why? The Thus Come One says that all thoughts are

not thoughts.Therefore they are called thoughts.

 

何以故如来说诸心皆为非心,是名为心。

 

For what reason?

所以者何?

 

Subhuti, you cannot recover past thoughts, you cannot hold

on to present thoughts, and you cannot obtain future thoughts."


 

须菩提!过去心不可得,现在心不可得,未来心不可得。

 

 

 

 

UNDERSTANDING AND TRANSFORMING

THE DHARMA REALM, NINETEEN

 

法界通化分第十九

 

“Subhuti, what do you think.?

须菩提!于意云何?

 

would a person because of the causes and conditions of filling a threefold great thousand world system with the seven kinds of precious gems and giving them as an offering,

若有人满三千大千世界七宝以用布施,是人以是因缘,

obtain many blessings?" "So it is World Honored One.

 

得福多不?如是,世尊!

That person on account of his giving would obtain

very many blessings."

 

此人以是因缘,得福甚多。

"Subhuti,if these blessings and virtues are real, the Thus Come

One would not speak about obtaining many blessings.

 

 须菩提,若福德有实,如来不说得福德多;

But because these blessings and virtues do not exist,

the Thus Come One speaks of obtaining

many blessings."

 

以福德无故,如来说得福德多。

 

 

LEAVING BOTH FORM AND APPEARANCES, TWENTY

离色离相分第二十

 

"Subhuti, what do you think,

须菩提!于意云何?

should one look for Buddha in his perfect physical body?"

"No, World Honored One,

 

佛可以具足色身见不?不也,世尊!

 

one should not look for Thus Come One in his perfect physical body.

如来不应以具足色身见。

 

“Why?

何以故?

 

The Thus Come One has said that the perfect physical body

is not the perfect physical body.

如来说具足色身,即非具足色身,

Therefore it is called the perfect physical body."

是名具足色身。

 

"Subhuti, what do you think,

须菩提!于意云何?

 

should one look for Thus Come One in all his perfect appearances?"

如来可以具足诸相见不?

 

“No, World Honoured One,

不也,世尊!

 

one should not look for Thus Come One in all his

perfect appearances.

如来不应以具足诸相见。

 

Why?

何以故?

The Thus Come One has said perfect appearances are not perfect appearances.

如来说:诸相具足,即非具足,

Therefore they are called perfect appearances."

是名诸相具足。

 

 

WHAT IS SPOKEN IS NOT SPOKEN,

TWENTY-ONE

非说所说分第二十一

 

"Subhuti,

须菩提!

do not maintain that the Thus Come One has this thought:

'I have spoken Dharma.'

 

汝勿谓如来作是念:我当有所说法。

 

Do not think that way. “Why?

 

莫作是念,何以故?

 

If someone says the Thus Come One has spoken Dharma,

 

若人言:如来有所说法,

he slanders the Buddha due to his inability to understand

what I teach.

即为谤佛,不能解我所说故。

 

Subhuti, as to speaking Dharma, no Dharma can be spoken.

Therefore it is called 'speaking Dharma'."

 

须菩提!说法者,无法可说,是名说法。

 

At that time Subhuti, the wise elder,addressed the Buddha,

尔时,慧命须菩提白佛言:

 

"World Honored One,

世尊!

will there be living beings in the future who believe

in this Sutra when they hear it?"

颇有众生,于未来世,闻说是法,生信心不?

 

 

The Buddha said:"The living beings to whom you refer are

neither living beings nor not living beings.

佛言:须菩提!彼非众生,非不众生。

 

“Why?

何以故?

 

Subhuti, all the different kinds of living beings the Thus

Come One speaks of are not living beings.

须菩提,众生、众生者,如来说非众生,

 

Therefore they are called living beings."

是名众生。

 

NO DHARMA CAN BE OBTAINED, TWENTY-TWO

无法可得分第二十二

 

Subhuti addressed the Buddha,  “World Honored One,

 

须菩提白佛言:世尊!

 

 

is it true that the Thus Come One,

in attaining Anuttarasamyaksambodhi,

佛得阿耨多罗三藐三菩提,

did not attain anything?"

为无所得耶?

 

The Buddha said, "So it is, so it is, Subhuti.

As to Anuttarasamyaksambodhi,

佛言:"如是,如是,须菩提,

我于阿耨多罗三藐三菩提,

there is not the slightest dharma which I could attain.

Therefore it is called Anuttarasamyaksambodhi."

乃至无有少法可得,是名阿耨多罗三藐三菩提。

 

A PURE MIND DOES WHOLESOME DEEDS,

TWENTY-THREE

净心行善分第二十三

 

"Moreover, Subhuti,

复次,须菩提!

 

this Dharma is the common denominator; nothing is higher

or lower. Therefore it is called Anuttarasamyaksambodhi.

是法平等,无有高下,是名阿耨多罗三藐三菩提;

 

A person free of self, others,living beings and a life,

Who cultivates all wholesome dharmas,

attains Anuttarasamyaksambodhi.

以无我、无人、无众生、无寿者,修一切善法,

 则得阿耨多罗三藐三菩提。

 

the Thus Come One says are not wholesome dharmas.

Therefore they are called wholesome dharmas."

 

须菩提!所言善法者, 如来说非善法,是名善法。

 

 

BLESSINGS AND WISDOM BEYOND COMPARE,

TWENTY-FOUR

福智无比分第二十四

"Subhuti,suppose someone were to take mounds of the 

seven precious gems piled as high as all the Sumerus, 

"须菩提,若三千大千世界中,

kings of mountains, in a threefold great thousand 

world system and give them as an offering.

 

所有诸须弥山王,如是等七宝聚,有人持用布施;

And further suppose someone else were to accept,

若人以此般若波罗蜜经乃至四句偈等,

uphold, read or recite and speak for others as few as four lines

of verse from this Prajna Paramita Sutra .

受持读诵,为他人说,

 The former person's blessings and virtues would not

equal one percent of the other person's blessings and virtues,

于前福德百分不及一,

 neither one tenth of a percent,nor one hundredth of a percent,

nor one thousandth of a percent,nor any fraction that could be

calculated or expressed by analogy."

百千万亿分乃至算数譬喻所不能及。

 

 

TRANSFORMING WITHOUT THERE BEING

ANYONE TRANSFORMED, TWENTY-FIVE

化无所化分第二十五

 

“Subhuti, what do you think?

"须菩提,于意云何?

None of you should maintain that

the Thus Come One has this thought:

汝等勿谓如来作是念'

'I shall save living beings.'

我当度众生.'

Subhuti, do not think that way.Why? In fact the Thus

Come One does not save any living beings. “Why?

须菩提!莫作是念。何以故?实无有众生如来度者,

 

If the Thus Come One saved living beings,then the Thus Come

One would have a sense of a self, others, living beings, and a life.

若有众生如来度者,如来则有我、人、众生、寿者。

 

“Subhuti, although the Thus Come One speaks

of the existence of a self,

 

须菩提!如来说有我者,

there is really no self that exists.However, common

people think they have a self.

即非有我,而凡夫之人以为有我。

Subhuti,

须菩提,

the common people that the Thus

Come One speaks of are not common people.

凡夫者,如来说则非凡夫,

Therefore they are called common people."

是名凡夫。"

THE DHARMA BODY IS NOT APPEARANCES,

TWENTY-SIX

法身非相分第二十六

 

“Subhuti, what do you think?

须菩提!于意云何?

 

Subhuti said,"So it is, so it is.

可以三十二相观如来不?

须菩提言:如是!如是!

It is possible to contemplate the Thus Come One in his Thirty-two

Physical Appearances."

以三十二相观如来。

 

The Buddha said: "Subhuti,

 

佛言:"须菩提,

if one could contemplate the Thus Come One in his Thirty-two Physical Appearances,

若以三十二相观如来者,

 

then a Wheel Turning Sage King would be the Thus Come One." Subhuti addressed the Buddha,

转轮圣王即是如来。

"World Honored One, "as I understand what the Buddha

has said,

 

须菩提白佛言:"世尊,如我解佛所说义,

one should not contemplate the Thus Come One in his

Thirty-two Physical Appearances."

不应以三十二相观如来。

At that time the World Honored One spoke a verse saying,

"尔时,世尊而说偈言:"

One who looks for me in forms,

若以色见我,

Or seeks me in sounds,

以音声求我,

Practices a deviant path And will never see the Thus Come One.

是人行邪道,不能见如来!"

 

NOT DESTROYED NOR ANNIHILATED,

TWENTY-SEVEN

无断无灭分第二十七

"Subhuti, you might have the thought,

"须菩提,汝若作是念'

'It was not because he perfected his Physical Appearances

that the Thus Come One attained Anuttarasamyaksambodhi.'

如来不以具足相故,得阿耨多罗三藐三菩提。'

 

 

Subhuti, do not think, '

须菩提!莫作是念:

It was not because he perfected his Physical Appearances that the Thus Come One attained Anuttarasamyaksambodhi.'

如来不以具足相故,得阿耨多罗三藐三菩提。

 

Subhuti, if you think in that way,

"须菩提,汝若作是念'

then those who have resolved their minds

on Anuttarasamyaksambodhi

发阿耨多罗三藐三菩提心者,

would affirm the destruction of all dharmas. Do not think like that.

 

说诸法断灭',莫作是念!

 

“Why?

何以故?

 

Those who have resolved their minds on Anuttarasamyaksambodhi

发阿耨多罗三藐三菩提心者,

do not affirm the destruction of the appearances of all dharmas."

于法不说断灭相。

 

 

NO GREED AND NOTHING ACQUIRED,

TWENTY EIGHT

不受不贪分第二十八

 

"Subhuti, 

须菩提!

a Bodhisattva might fill up world systems equal in number to the grains of sand in the Ganges River with the seven kinds of precious

 gems and give them as gift.

 

若菩萨以满恒河沙等世界七宝持用布施;

 

But if another person were to realize that all dharmas are

devoid of self and attain patience,

若复有人知一切法无我,得成于忍,

that Bodhisattva's merit and virtues would surpass the

merit and virtues of the previous Bodhisattva.

此菩萨胜前菩萨所得功德。

 

Why, Subhuti? Because Bodhisattvas do not acquire

blessings and virtues."

 

何以故须菩提!以诸菩萨不受福德故。

 

Subhuti addressed the Buddha, "World Honored One,

 

须菩提白佛言:世尊!

how is it that Bodhisattvas do not acquire blessings and virtues?"

云何菩萨不受福德?

 

"Subhuti,

须菩提!

Bodhisattvas should neither be greedy for, nor be attached to the

blessings and virtues which they foster.

菩萨所作福德,不应贪着,

Therefore I say they do not acquire blessings and virtues."

是故说不受福德。

 

THE QUIESCENCE OF HIS AWESOME

DEMEANOR, TWENTY-NINE

威仪寂静分第二十九

 

"Subhuti, if someone says that it seems as if the Thus Come 

One comes and goes, sits or lies down, 

 

须菩提!若有人言:如来若来若去、若坐若卧,

such a person does not understand the meaning of my teaching. 

是人不解我所说义。

 

Why?

何以故?

The Thus Come One does not come from anywhere nor

does he go anywhere. Therefore he is called the Thus Come One."

 

如来者,无所从来,亦无所去,故名如来。

 

THE PRINCIPLE OF A UNITY OF

APPEARANCES, THIRTY

一合理相分第三十

 

"Subhuti,suppose a good man or good woman were to pulverize a threefold great thousand world system into fine particles of dust.

"须菩提,若善男子、善女人,以三千大千世界碎为微尘。

What do you think,

于意云何? 

would those fine particles of dust be many?"

Subhuti said, "Very many World Honored One.

 

是微尘众,宁为多不?" "甚多,世尊。

“Why?

何以故?

 

If those fine particles of dust did exist, the Buddha would

not have called them fine particles of dust.

 

若是微尘众实有者,佛则不说是微尘众,

 

 

Why is this? What the Buddha speaks of as fine particles

of dust are not fine particles of dust.

 

所以者何?佛说微尘众,即非微尘众,

Therefore they are called fine particles of dust.

是名微尘众。

“World Honoured One,

世尊!

 

what the Buddha spoke of as a threefold great thousand world system is not a world system. Therefore it is called a world system.

 

 

如来所说三千大千世界,即非世界,是名世界。

 “Why?  If world systems actually existed, that would

constitute a unity of appearances.

何以故?若世界实有者,则是一合相。

What the Thus Come One speaks of as a unity of appearances is not a unity of appearances. Therefore it is called a unity of appearances."

 

如来说一合相,即非一合相,是名一合相。"

 

"Subhuti, a unity of appearances cannot really be expressed,

 but common people become greedily attached to such things."

 

 

"须菩提,一合相者,则是不可说,但凡夫之人贪着其事。

KNOWLEDGE AND VIEWS ARE NOT

PRODUCED, THIRTY-ONE

知见不生分第三十一

 "Subhuti, suppose someone were to say that the Buddha spoke of the view of self, the view of others,the view of living beings and the 

view of a life.

须菩提!若人言:佛说我见、人见、众生见、寿者见。

 

Subhuti, what do you think, does that person understand the

meaning of my teachings?" "No, World Honored One,

 

 

须菩提!于意云何?是人解我所说义不?不也,世尊!

that person does not understand the meaning of the Thus Come

One's teachings. “Why? 何以故?

 

 

是人不解如来所说义。

 

 

What the World Honored One spoke of as the view of self,view of others, view of living beings and view ofa life is not the view of self,

 

 

世尊说我见、人见、众生见、寿者见,

 

view of others, view of living beings and view of a life.

Therefore they are called the view of self,view of others,

 

 

即非我见、人见、众生见、寿者见,

view of living beings and the view of a life."

是名我见、人见、众生见、寿者见。

 

“Subhuti,

须菩提!

he who develops the Supreme Enlightenment Mind,

发阿耨多罗三藐三菩提心者,

 

"Subhuti, those who have resolved their minds on Anuttarasamyaksambodhi should,in regards to all dharmas, thus know,thus perceive,

于一切法,应如是知,如是见,

and thus believe and understand and not set up appearances

of dharmas.

如是信解,不生法相。

 

Subhuti, what the Thus Come One speaks of as appearances

of dharmas are not appearances of dharmas.

 

须菩提!所言法相者,

 

Therefore they are called appearances of dharmas."

如来说即非法相,是名法相。

 

 

RESPONSES AND TRANSFORMATIONS ARE

UNREAL, THIRTY-TWO

应化非真分第三十二

"Subhuti, suppose someone were to fill measureless asamkhyeyas of world systems with the seven precious jewels and give them as an offering.

 

"须菩提,若有人以满无量阿僧祇世界七宝持用布施;

Further, if a good man or good woman

若有善男子、善女人发菩提心者,

who has resolved his mind on Bodhi were to receive, uphold, read or recite and extensively explain for others as little as four lines of

verse from this Sutra,

持于此经乃至四句偈等,受持读诵为人演说,

the latter person's blessings would surpass

those of the former person.

其福胜彼。

 

"How should this Sutra be explained for others? By not grasping at appearances and being in unmoving thusness.

 

云何为人演说,不取于相,如如不动。

 

Why?

何以故?

 

All conditioned dharmas Are like a dream,

 "一切有为法,

an illusion, a bubble or a shadow,

如梦幻泡影,

Like dew or like a lightning flash.

如露亦如电,

Contemplate them thus."

应作如是观。"

After the Buddha spoke this Sutra,

佛说是经已,

 

the Elder Subhuti, all the Bhikshus, Bhikshunis,

upasakas and upasikas, and all the gods, humans, and asuras,

 

 

 

长老须菩提,及诸比丘、比丘尼、优婆塞、优婆夷,

一切世间天、人、

and others from all the worlds,

阿修罗,

having heard what the Buddha had said, were extremely

happy, faithfully accepted it, and put it into practice.

闻佛所说,皆大欢喜,信受奉行。

 

End of the Vajra Prajna Paramita Sutra

金刚般若波罗蜜经

 

Mantra For Patching Flaws In 

the Recitation

补缺真言


Na Mwo He La Da Now

南谟喝啰怛那

Dwo La Ye Ye

哆啰夜耶

 

Jyu Lwo Jyu Lwo

佉啰佉啰

Jyu Ju Jyu Ju

俱住俱住

Mwo La Mwo La

摩啰摩啰

Hu Lu Hung

虎啰吽

He He

贺贺

Su Dan Now

苏怛拿

Hung

Pwo Mwo Nu

泼抹拿

Swo Pwo He(Recite 3x)

娑婆诃(三遍)

 

 

--------------------------------------------------------------------------------

 

 

Vajra Sutra Praise
金刚赞
It severs doubts and inspires faith

It ends all marks and o'er leaps all schools

断疑生信 绝相超宗

So that we instantly forget both people and

Dharmas and realize true emptiness.

顿忘人法解真空

Prajna's flavor is multi-layered With no more than a four-sentence verse Our understanding penetrates right through.

般若味重重 四句融通

Its blessings and virtue we praise without end!

福德叹无穷
Homage to the Jeta-grove's Assembly
Of Buddhas and

Bodhisattvas (3x)

南无祗园会上佛菩萨(三称)

 

 

 --------------------------------------------------------------------------------

It severs doubts and inspires faith

It ends all marks and o'er leaps all schools

So that we instantly forget both people and dharmas

And realize true emptiness.

Prajna's flavor is multi-layered

With no more than a four-sentence verse

Our understanding penetrates right through.

Its blessings and virtue we praise without end!

Homage to the Jeta-grove's Assembly

Of Buddhas and Bodhisattvas (3x)


--------------------------------------------------------------------------------

 

Transference

May the merit and virtue of this recitation

Be shared everywhere with everyone

So that I and all living beings

Can accomplish Buddhahood together.

 

 

-- e n d --