The Vajra Prajñā Pāramitā Sūtra (Diamond Sūtra)《金刚般若波罗蜜经》(金刚经)

《金刚般若波罗蜜经》（金刚经）
[The] Vajra Prajñā Pāramitā Sūtra (Diamond Sūtra)

姚秦天竺三藏鸠摩罗什译
[By] Yáo-Qín [Dynasty’s] India’s Tripiṭaka [Dharma Master] Kumārajīva Translated

梁昭明太子加其分目
[With] Liáng [Dynasty’s] Prince Zhāomíng’s Adding [Of] Its Parts’ Titles

公元 2022 年优婆塞沈时安英译
[In] 2022 C.E [By] Upāsakā Shen Shi’an Translated [To] English

[For ease of detailed studying and editing, square brackets show necessary connective words used in translation, to be removed for final published version later, with addition of glossary and notes. Suggestions are welcome for more precise choice of words. Námó Āmítuófó.]

[序分]
[Preface Section]

[法会因由分第一]
[(1) Part One (On) Dharma Assembly’s Cause (And) Reason]

如是我闻，一时，佛在舍卫国只树给孤独园，与大比丘众千二百五十人俱。

Thus is [as] I [have] heard, [that at] one time, [the] Buddha [was] at Śrāvastī City’s Jeta Grove [And] Giver[-To-The-]Lonely Garden, with [a] Great Bhikṣu assembly [of a] thousand two hundred [and] fifty persons together.

尔时，世尊食时，着衣持钵，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。

At that time, [the] World-Honoured [One, at] mealtime, wore [his] robes, held [his] alms bowl, [and] entered Śrāvastī’s great city [to] beg [for] food. In that city within, [with] one after another [having] begged already, returning [to] reach this place. [With his] food’s eating completed, keeping [his] robes [and] alms bowl, [having] washed [his] feet already, [on his] arranged seat then sat.

[正宗分]
[Main Principles’ Section]

[善现启请分第二]
[(2) Part Two (On) Good Appearance’s Opening Request]

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。

Then, [the] Elder Subhūti in [the] great assembly within, then from [his] seat arose, bared [his] right shoulder, [with his] right knee touching [the] ground, [with] joined palms reverencing, then to [the] Buddha said, ‘[It is] rare, World-Honoured [One, that the] Thus Come [One] well mindfully protects all Bodhisattvas, well entrusts all Bodhisattvas.

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？」

World-Honoured [One, of] good men [and] good women, [who] give rise [to] Anuttara Samyak Saṃbodhi Bodhi’s Mind, how should [they] abide? How [should they] subdue their minds?’

佛言：「善哉，善哉！

[The] Buddha said, ‘Excellent, excellent!

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。」

Subhūti, like you [with] that said, “[The] Thus Come [One] well mindfully protects all Bodhisattvas, well entrusts all Bodhisattvas.” You [should] now attentively listen, [as I] will for you speak. Good men [and] good women, [who] give rise [to] Anuttara Samyak Saṃbodhi’s Mind, should thus abide, thus subdue their minds.’

「唯然。世尊！愿乐欲闻。」

‘It is so, World-Honoured [One. I] aspire [with] joyful desire [to] hear.’

[大乘正宗分第三]
[(3) Part Three (On The) Great Vehicle’s Main Principles]

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，我皆令入无余涅槃而灭度之。』如是灭度无量无数无边众生，实无众生得灭度者。何以故？

[The] Buddha told Subhūti, ‘All Bodhisattva Mahāsattvas should thus subdue their minds, “All kinds of sentient beings, if egg born, or womb born, or moisture born, or transformation born, or having form, or without form, or having perception, or without perception, or not having perception [and] not without perception, I all lead [to] enter Nirvāṇa without remainder, then [having] cessation [and] deliverance of [them].” Thus [having] cessation [and] deliverance [of] immeasurable, innumerable [and] boundless sentient beings, [it is] truly without sentient beings attaining that [of] cessation [and] deliverance. Why thus?

须菩提！若菩萨有我相、人相、众生相、寿者相，即非菩萨。

Subhūti, if Bodhisattvas have self’s form, person’s form, sentient being’s form, [and] lifespan’s form, [they are] then not Bodhisattvas.

[妙行无住分第四]
[(4) Part Four (On) Wonderful Practice Without Abiding]

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。

Furthermore, Subhūti, Bodhisattvas with dharmas, should without that abiding, [have] practice [of] giving, so-called not abiding [in] forms giving, not abiding [in] sounds, smells, tastes, touches [and] dharmas giving.

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。

Subhūti, Bodhisattvas should thus give, not abiding in forms. Why thus? If Bodhisattvas [do] not abide [in] forms [to] give, their blessed virtues [are] inconceivable [in] measure.

须菩提！于意云何？东方虚空可思量不？」

Subhūti, what [do you] think of [this]? Can [the] eastern direction’s empty space [be] conceived [and] measured [or] not?’

「不也，世尊！」

‘Not [so], World-Honoured [One].’

「须菩提！南西北方四维上下虚空可思量不？」

‘Subhūti, can [the] southern, western, northern directions’, four intermediate, above [and] below [directions’] empty space [be] conceived [and] measured [or] not?’

「不也，世尊！」

‘Not [so], World-Honoured [One].’

「须菩提！菩萨无住相布施，福德亦复如是不可思量。

‘Subhūti, [of] Bodhisattvas without abiding [in] forms giving, [their] blessed virtues likewise thus cannot [be] conceived [and] measured.

须菩提！菩萨但应如所教住。

Subhūti, Bodhisattvas only should accord [with] that taught [to] abide.

[如理实见分第五]
[(5) Part Five (On) According (To) Principles Truly Seeing]

须菩提！于意云何？可以身相见如来不？」

Subhūti, what [do you] think of [this]? Can [you] with body’s form see [the] Thus Come [One or] not?’

「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。」

‘Not [so], World-Honoured [One. It] cannot [be] with body’s form attaining seeing [of the] Thus Come [One]. Why thus? [The] Thus Come [One’s] that spoken body’s form, [is] then not body’s form.’

佛告须菩提：「凡所有相，皆是虚妄。若见诸相非相，则见如来。」

[The] Buddha told Subhūti, ‘All [that] have forms, all are false. If seeing all forms [as] not forms, then seeing [the] Thus Come [One].’

[正信希有分第六]
[(6) Part Six (On) True Faith (That Is) Rare]

须菩提白佛言：「世尊！颇有众生，得闻如是言说章句，生实信不？」

Subhūti to [the] Buddha said, ‘World-Honoured [One], perhaps [there] are sentient beings, [who] attain hearing [of] such spoken sections [and] lines. [Will they] give rise [to] true faith [or] not?’

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，

[The] Buddha told Subhūti, ‘[Do] not have this said. After [the] Thus Come [One’s] Parinirvāṇa, [in the] last five hundred years, those [who] have upholding [of] precepts [and] cultivating [of] blessings, with these sections [and] lines, [will be] able [to] give rise [to the] faithful mind, with these as true. [You] should know [that] these persons [are] not with one Buddha, two Buddhas, three, four, five Buddhas, then [having] planted good roots, already in immeasurable ten million Buddhas’ places, [having] planted all good roots. Hearing these sections [and] lines, and even [with] one thought, giving rise [to] that pure faith.

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。

Subhūti, [the] Thus Come [One] all knows [and] all sees all these sentient beings, [who will] attain such immeasurable blessed virtues. Why thus? All these sentient beings [are] without again [with] self’s form, person’s form, sentient being’s form [and] lifespan’s form.

无法相，亦无非法相。何以故？是诸众生若心取相，则为着我、人、众生、寿者。

Without dharmas’ forms, likewise without non-dharmas’ forms. Why thus? [Of] all these sentient beings, if [their] minds obtain forms, [they] then are attached [to] self, persons, sentient beings [and] lifespans.

若取法相，即着我、人、众生、寿者。何以故？若取非法相，即着我、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。』

If obtaining dharmas’ forms, then attached [to] self, persons, sentient beings [and] lifespans. Why thus? If obtaining non-dharmas’ forms, then attached [to] self, persons, sentient beings [and] lifespans, therefore [there] should not [be] obtaining [of] dharmas, [and there] should not [be] obtaining [of] non-dharmas. With this meaning thus, [the] Thus Come [One] constantly says, “You [and] other Bhikṣus, [should] know my spoken dharmas, [are] like that [in the] raft analogy, [as even] dharmas still should [be] abandoned, moreover non-dharmas.”

[无得无说分第七]
[(7) Part Seven (On) Without Attainment (And) Without (That) Spoken]

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？」

Subhūti, what [do you] think of [this? Did the] Thus Come [One] attain Anuttara Samyak Saṃbodhi? [Did the] Thus Come [One] have those spoken dharmas?’

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？一切贤圣皆以无为法而有差别。」

Subhūti said, ‘According [to] my understanding [of the] Buddha’s that spoken meaning, [it is] without having [a] fixed dharma named [as] Anuttara Samyak Saṃbodhi, likewise without having fixed dharmas, [that the] Thus Come [One] can speak [of]. Why thus? [The] Thus Come [One’s] those spoken dharmas, all cannot [be] obtained, cannot [be] spoken, [are] not dharmas, [and] not not dharmas. Why [is] that so? All virtuous [and] noble [ones are] all with unconditioned dharmas then having distinction.’

[依法出生分第八]
[(8) Part Eight (On) Reliance (On The) Dharma (To) Come Forth]

「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？」

‘Subhūti, what [do you] think of [this]? If [a] person fills [the] three- thousandfold great-thousandfold world [with] seven treasures, with [them] used [for] giving, [of] this person, those attained blessed virtues, in this way, are many [or] not?’

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。」

Subhūti said, ‘Extremely many, World-Honoured [One]. Why thus? These blessed virtues [are] then not [with] blessed virtues’ nature, therefore [the] Thus Come [One] says [these] blessed virtues [are] many.’

「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？

‘If again, [there] is [a] person, with this sutra within accepted [and] upheld, and even [with a] four-lined verse [and] others, for other persons speaking [it], these blessed virtues [are] superior [to] those. Why thus?

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。

Subhūti, all Buddhas, and all Buddhas’ Anuttara Samyak Saṃbodhi dharma, all from this sutra come forth.

须菩提！所谓佛法者，即非佛法。

Subhūti, those so-called Buddhas’ dharmas, [are] then not Buddhas’ dharmas.

[一相无相分第九]
[(9) Part Nine (On) One Form Without Forms]

须菩提！于意云何？须陀洹能作是念：『我得须陀洹果。』不？」

Subhūti, what [do you] think of [this? Is a] Srotaāpanna able [to] have this thought, “I [have] attained [the] Srotaāpanna fruit”, [or] not?’

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。」

Subhūti said, ‘Not [so], World-Honoured [One]. Why thus? [As] Srotaāpannas [are] named as Stream-Enterers, yet without that entered, not entering forms, sounds, smells, tastes, touches [and] dharmas, [they] are named [as] Srotaāpannas.’

「须菩提！于意云何？斯陀含能作是念：『我得斯陀含果。』不？」

‘Subhūti, what [do you] think of [this? Is a] Sakṛdāgāmin able [to] have this thought, “I [have] attained [the] Sakṛdāgāmin fruit”, [or] not?’

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。」

Subhūti said, ‘Not [so], World-Honoured [One]. Why thus? [As] Sakṛdāgāmins [are] named as Once-Returners, yet truly without returning, [they] are named [as] Sakṛdāgāmins.’

「须菩提！于意云何？阿那含能作是念：『我得阿那含果。』不？」

‘Subhūti, what [do you] think of [this? Is an] Anāgāmin able [to] have this thought, “I [have] attained [the] Anāgāmin fruit”, [or] not?’

须菩提言：「不也，世尊！何以故？阿那含名为不来，而实无来，是故名阿那含。」

Subhūti said, ‘Not [so], World-Honoured [One]. Why thus? [As] Anāgāmins [are] named as Non-Returners, yet truly without coming, [they are] therefore named [as] Anāgāmins.’

「须菩提！于意云何？阿罗汉能作是念：『我得阿罗汉道。』不？」

‘Subhūti, what [do you] think of [this? Is an] Arhat able [to] have this thought, “I [have] attained [the] Arhat path”, [or] not?’

须菩提言：「不也，世尊！何以故？实无有法名阿罗汉。

Subhūti said, ‘Not [so], World-Honoured [One]. Why thus? [It is] truly without having [a] dharma named [as an] Arhat.

世尊！若阿罗汉作是念：『我得阿罗汉道。』即为着我、人、众生、寿者。

World-Honoured [One], if [an] Arhat has this thought, “I [have] attained [the] Arhat path”, [they] then are attached [to] self, persons, sentient beings [and] lifespans.

世尊！佛说我得无诤三昧人中最为第一，是第一离欲阿罗汉。我不作是念：『我是离欲阿罗汉。』

World-Honoured [One, when the] Buddha speaks [of] my attainment [of] Non-Contention Samādhi within humans as [the] most foremost, [to] be [the] foremost Arhat [who] departed [from] desires, I [do] not have this thought, “I am [an] Arhat [who] departed [from] desires.”

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。」

World-Honoured [One], I, if have this thought, “I [have] attained [the] Arhat path”, [the] World-Honoured [One would] then not say Subhūti is [a] joyful araṇya practitioner. With Subhūti truly without that practised, then naming Subhūti [to] be [with] joyful araṇya practice.’

[庄严净土分第十]
[(10) Part Ten (On) Adornment (Of) Pure Lands]

佛告须菩提：「于意云何？如来昔在然灯佛所，于法有所得不？」

[The] Buddha told Subhūti, ‘What [do you] think of [this? The] Thus Come [One in the] past, at Lamp-Lighter Buddha’s place, [was] with dharmas, having those attained [or] not?’

「世尊！如来在然灯佛所，于法实无所得。」

‘World-Honoured [One, the] Thus Come [One], at Lamp-Lighter Buddha’s place, [was] with dharmas, truly without those attained.’

「须菩提！于意云何？菩萨庄严佛土不？」

‘Subhūti, what [do you] think of [this? Do] Bodhisattvas adorn Buddha lands [or] not?’

「不也，世尊！何以故？庄严佛土者，则非庄严，是名庄严。」

‘Not [so], World-Honoured [One]. Why thus? That adorning [of] Buddha lands, [is] then not adorning, is named [as] adorning.’

「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。

‘Therefore, Subhūti, all Bodhisattva Mahāsattvas should thus give rise [to] pure minds, should not abide [in] forms [to] give rise [to their] minds, should not abide [in] sounds, smells, tastes, touches [and] dharmas [to] give rise [to their] minds, [and] should without that abiding, then give rise [to] their minds.

须菩提！譬如有人，身如须弥山王，于意云何？是身为大不？」

Subhūti, for example, [there] is [a] person, [with a] body like Sumeru Mountain King. What [do you] think of [this]? This body is big [or] not?’

须菩提言：「甚大，世尊！何以故？佛说非身，是名大身。」

Subhūti said, ‘Extremely big, World-Honoured [One]. Why thus? [The] Buddha says no body, is named [as a] big body.’

[无为福胜分第十一]
[(11) Part Eleven (On) Unconditioned Blessings (That Are) Supreme]

「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？」

‘Subhūti, like [the] Ganges River within, [of] all [its] sands’ number, thus [with] sands’ equal Ganges Rivers, what [do you] think of [this]? All these Ganges Rivers’ sands, in this way, are many [or] not?’

须菩提言：「甚多，世尊！但诸恒河尚多无数，何况其沙。」

Subhūti said, ‘Extremely many, World-Honoured [One]. Only [with] all Ganges Rivers, [they are] also many [and] innumerable, moreover [with] their sands.’

「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？」

‘Subhūti, I now [with] true words tell you. If [there] are good men [and] good women, with [the] seven treasures filling thus, that Ganges Rivers’ sands’ number [of] three-thousandfold great-thousandfold worlds, with [them] used [for] giving, [does this] attain blessings many [or] not?’

须菩提言：「甚多，世尊！」

Subhūti said, ‘Extremely many, World-Honoured [One].’

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。

[The] Buddha told Subhūti, ‘If good men [and] good women, with this sūtra within, and even accepting [and] upholding [a] four-lined verse [and] others, for other persons speaking [it], then these blessed virtues [are] superior [to the] previous blessed virtues.

[尊重正教分第十二]
[(12) Part Twelfth (On) Respectful Reverence (Of) Right Teachings]

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。

Furthermore, Subhūti, [if] following [that] spoken [in] this sūtra, and even [a] four-lined verse [and] others, [you] should know [that] this place, [is with] all [the] world’s heavenly [beings], human [beings, and] asuras, [where] all should make offerings, like [at the] Buddha’s stūpa, moreover [if there] is [a] person completely able [to] accept, uphold, study [and] recite [it].

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。」

Subhūti, [you] should know [that] this person accomplishes [the] supreme, foremost [and] rarest of dharmas. If [at the] place of this sūtra, [it is] then as having [the] Buddha, or [his] respected disciples.’

[如法受持分第十三]
[(13) Part Thirteen (On) According (To The) Dharma Accepting (And) Upholding]

尔时，须菩提白佛言：「世尊！当何名此经？我等云何奉持？」

At that time, Subhūti to [the] Buddha said, ‘World-Honoured [One], what should [be the] name [of] this sūtra? [Of] myself [and] others, how [should we] uphold [it]?’

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？

[The] Buddha told Subhūti, ‘This sūtra [is] named as [the] “Vajra Prajñā Pāramitā Sūtra”. With this name, you should uphold [it]. Why [is] that so?

须菩提！佛说般若波罗蜜，则非般若波罗蜜。

Subhūti, [the] Buddha says Prajñā Pāramitā, [is] then not Prajñā Pāramitā.

须菩提！于意云何？如来有所说法不？」

Subhūti, what [do you] think of [this? Does the] Thus Come [One] have that spoken dharma [or] not?’

须菩提白佛言：「世尊！如来无所说。」

Subhūti to [the] Buddha said, ‘World-Honoured [One, the] Thus Come [One is] without that spoken.’

「须菩提！于意云何？三千大千世界所有微尘是为多不？」

‘Subhūti, what [do you] think of [this? The] three-thousandfold great-thousandfold world’s all fine dust [motes], are many [or] not?’

须菩提言：「甚多，世尊！」

Subhūti said, ‘Extremely many, World-Honoured [One].’

「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。

‘Subhūti, [of] all fine dust [motes, the] Thus Come [One] says [are] not fine dust [motes], are named [as] fine dust [motes. The] Thus Come [One] says worlds, [are] not worlds, are named [as] worlds.

须菩提！于意云何？可以三十二相见如来不？」

Subhūti, what [do you] think of [this]? Can [you] with [the] thirty-two forms see [the] Thus Come [One or] not?’

「不也，世尊！不可以三十二相得见如来。何以故？如来说三十二相，即是非相，是名三十二相。」

‘Not [so], World-Honoured [One. It] cannot [be] with [the] thirty-two forms attaining seeing [of the] Thus Come [One]. Why thus? [The] Thus Come [One] says [the] thirty-two forms, then are not forms, are named [as the] thirty-two forms.’

「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。」

‘Subhūti, if [there] are good men [and] good women, with [the] Ganges River’s sands’ equal bodies [and] lives giving. If again, [there] is [a] person, with this sutra within, and even accepting [and] upholding [a] four-lined verse [and] others, for other persons speaking [it], these blessings [are] extremely many.’

[离相寂灭分第十四]
[(14) Part Fourteen (On) Departure (From) Forms (For) Tranquillity (And) Extinguishment]

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！佛说如是什深经典，我从昔来所得慧眼，未曾得闻如是之经。

At that time, Subhūti, hearing [the] speaking [of] this sūtra, [with] profound understanding [of its] meaning [and] purpose, [with] tears [of] sorrow wept, and to [the] Buddha said, ‘[It is] rare, World-Honoured [One, that the] Buddha speaks such [a] very profound sutra. I, from [the] past since that attaining [of the] wisdom eye, never before attained hearing of such [a] sutra.

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。

World-Honoured [One], if again, [there] is [a] person attaining hearing [of] this sūtra, [with the] faithful mind pure, then giving rise [to] true form, [you] should know [that] this person accomplishes [the] foremost [and] rare meritorious virtues.

世尊！是实相者，则是非相，是故如来说名实相。

World-Honoured [One], this true form, then is not form, therefore [the] Thus Come [One] says [is] named [as] true form.

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。」

World-Honoured [One], I now attain hearing [of] such [a] sūtra, [with] faith [and] understanding, is not fully [with] difficulties. If [in the] future’s period, [in the] last five hundred years, there are sentient beings, attaining hearing [of] this sutra, [with] faith [and] understanding accepting [and] upholding [it], these persons then are [the] foremost [and] rare. Why thus? These persons [are] without self’s form, person’s form, sentient being’s form, [and] lifespan’s form. Why [is] that so? Self’s form then is not form. Person’s form, sentient being’s form, [and] lifespan’s form, then are not forms. Why thus? [Those] departed [from] all forms, [are] then named [as] all Buddhas.’

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？

[The] Buddha told Subhūti, ‘[It is] thus, [it is] thus. If again, [there] is [a] person attaining hearing [of] this sutra, [who is] not alarmed, not terrified, [and] not fearful, [you] should know this person is extremely rare. Why thus?

须菩提！如来说第一波罗蜜，非第一波罗蜜，是名第一波罗蜜。

Subhūti, [the] Thus Come [One] says [the] foremost pāramitā, [is] not [the] foremost pāramitā, is named [as the] foremost pāramitā.

须菩提！忍辱波罗蜜，如来说非忍辱波罗蜜。何以故？

Subhūti, Patience Pāramitā, [the] Thus Come [One] says [is] not Patience Pāramitā. Why thus?

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，应生瞋恨。

Subhūti, like me [in the] past, by King Kalirājā’s cutting [of my] body, I in that time, [was] without self’s form, without person’s form, without sentient being’s form, [and] without lifespan’s form. Why thus? I in [the] past, when [with] piece by piece dismembered, if having self’s form, person’s form, sentient being’s form, [and] lifespan’s form, should [have] given rise [to] anger [and] hatred.

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。

Subhūti, [I] also remember [in the] past, for five hundred lives as Patience Sage, in those lives thus, [I was] without self’s form, without person’s form, without sentient being’s form, [and] without lifespan’s form.

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。』

Therefore, Subhūti, Bodhisattvas should depart [from] all forms, [to] give rise [to] Anuttara Samyak Saṃbodhi’s Mind. [They] should not abide [in] forms [to] give rise [to the] mind, should not abide [in] sounds, smells, tastes, touches, [and] dharmas [to] give rise [to the] mind, [and] should give rise [to] without that abiding [of the] mind. If [the] mind has abiding, [it] then is not abiding. Therefore, [the] Buddha says, “Bodhisattvas’ minds should not abide [in] forms [for] giving.”

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，则非众生。』

Subhūti, Bodhisattvas for benefitting all sentient beings, should thus give. [The] Thus Come [One] says, “All forms, then are not forms.” Also saying, “All sentient beings, [are] then not sentient beings.”

须菩提！如来是真语者、实语者、如语者、不诳语者、不异语者。

Subhūti, [the] Thus Come [One] is one [with] true speech, one [with] actual speech, one [with] thusness’ speech, one [with] no false speech, [and] one [with] no different speech.

须菩提！如来所得法，此法无实无虚。

Subhūti, [of the] Thus Come [One’s] that attained dharma, this dharma [is] without [the] true [and] without [the] false.

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。

Subhūti, if [a] Bodhisattva’s mind abides with dharmas and practises giving, like [a] person entering darkness, then without that seen. If [a] Bodhisattva’s mind [does] not abide [in] dharmas and practises giving, like [a] person having eyes, [with] sunlight brightly illuminating, sees all kinds [of] forms.

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。

Subhūti, [in] this world [in the] future, if [there] are good men [and] good women, able [to be] with this sūtra accepted, upheld, studied [and] recited, then by [the] Thus Come [One], with [the] Buddha’s wisdom, [he] all knows these persons, [and] all sees these persons, [who will] all attain accomplishment [of] immeasurable [and] boundless meritorious virtues.

[持经功德分第十五]
[(15) Part Fifteen (On) Upholding (This) Sūtra’s Meritorious Virtues]

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。

Subhūti, if [there] are good men [and] good women, [at the] beginning [of the] day’s part, with [the] Ganges River’s sands’ equal bodies giving, [at the] middle [of the] day’s part again with [the] Ganges River’s sands’ equal bodies giving, [and at the] end [of the] day’s part likewise with [the] Ganges River’s equal bodies giving, thus [in] immeasurable thousand million koṭis [of] kalpas, with bodies giving. If again, [there] is [a] person [who] hears this sūtra, [with] faithful mind not going against [it], these blessings [are] superior [to] those, moreover [if] copying, accepting, upholding, studying [and] reciting, for people explaining [and] speaking [it].

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？

Subhūti, with [the] essence speaking of [it], this sūtra [has] inconceivable, immeasurable [and] boundless meritorious virtues. [The] Thus Come [One], for giving rise [to] those [of the] Great Vehicle speaks [it], for giving rise [to] those [of the] Supreme Vehicle speaks [it]. If [there] are persons able [to] accept, uphold, study [and] recite, widely for people speaking [it, the] Thus Come [One] all knows these persons, [and] all sees these persons, [who will] all attain accomplishment [of] immeasurable, unnameable, boundless [and] inconceivable meritorious virtues. Such kinds [of] persons, then are [able to] carry [the] Thus Come [One’s] Anuttara Samyak Saṃbodhi. Why thus?

须菩提！若乐小法者，着我见、人见、众生见、寿者见，则于此经，不能听受读诵、为人解说。

Subhūti, if [there are] those joyful [with] lesser dharmas, attached [to] self’s view, person’s view, sentient being’s view, [and] lifespan’s view, then of this sutra, [they are] not able [to] hear, accept, study [and] recite, for people explain [and] speak [it].

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。

Subhūti, at everywhere, if [there] is this sutra, [it is] where all [the] world’s heavenly [beings], human [beings and] asuras, should make offerings. [You] should know this place then, to be [a] stūpa, [where] all should [have] reverence, make prostrations [and] circumambulate, with all flowers [and] incenses then scattered [at] this place.

[能净业障分第十六]
[(16) Part Sixteen (On) Ability (To) Purify Karmic Obstacles]

复次，须菩提！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。

Furthermore, Subhūti, good men [and] good women, [who] accept, uphold, study [and] recite this sūtra, if by people looked down on, these persons [are with] earlier lives’ transgressive karmas, [who] should fall [into] evil paths, with this life’s people looking down on [them] thus, [these] earlier lives transgressive karmas then are eliminated, [and they] will attain Anuttara Samyak Saṃbodhi.

须菩提！我念过去无量阿僧祇劫，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。

Subhūti, I remember [that in] past immeasurable asaṃkhyeya kalpas, at before Lamp-Lighter Buddha, attaining encountering [of] eighty-four million koṭis [of] nayutas [of] all Buddhas, [for] all making offerings [and] receiving tasks, without that passed in vain. If again, [there] is [a] person, in [a] future life, able [to] accept, uphold, study [and] recite this sūtra, those attained meritorious virtues, of my those offerings [to] all Buddhas’ meritorious virtues, [a] hundred parts [are] not comparable [to] one, [a] thousand, ten thousand, [a] koṭi parts, and even [by] calculation [and] analogy, [they are] that not able [to be] compared.

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。

Subhūti, if good men [and] good women, in future lives, having accepting, upholding, studying [and] reciting [of] this sūtra, those attained meritorious virtues, I, if completely speaking [of] those, perhaps [will] have persons hearing, [with] minds then [becoming] insane [and] confused, [with] doubts not believing [them].

须菩提！当知是经义不可思议，果报亦不可思议。」

Subhūti, [you] should know [that] this sūtra’s meaning [is] inconceivable, [with] effects’ results likewise inconceivable.’

[究竟无我分第十七]
[(17) Part Seventeen (On) Ultimately Without Self]

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？」

At that time, Subhūti to [the] Buddha said, ‘World-Honoured [One, of] good men [and] good women, [who] give rise [to] Anuttara Samyak Saṃbodhi’s Mind, how should [they] abide? How [should they] subdue their minds?’

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？

[The] Buddha told Subhūti, ‘Good men [and] good women, those [who] give rise [to] Anuttara Samyak Saṃbodhi, should give rise [to] such [a] mind, “I should [have] cessation [and] deliverance [of] all sentient beings. [Having] cessation [and] deliverance [of] all sentient beings already, yet without having one [of] those sentient beings [with] cessation [and] deliverance.” Why thus?

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？

Subhūti, if [a] Bodhisattva has self’s form, person’s form, sentient beings’ form, [and] lifespan’s form, [one is] then not [a] Bodhisattva. Why [is] that so?

须菩提！实无有法发阿耨多罗三藐三菩提者。

Subhūti, [it is] truly without having [a] dharma [for] giving rise [to] that Anuttara Samyak Saṃbodhi.

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？」

Subhūti, what [do you] think of [this? Did the] Thus Come [One], at Lamp-Lighter Buddha’s place, have [a] dharma [for] attaining Anuttara Samyak Saṃbodhi [or] not?’

「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。」

‘Not [so], World-Honoured [One]. According [to] my understanding [of the] Buddha’s that spoken meaning, [the] Buddha at Lamp-Lighter Buddha’s place, [was] without having [a] dharma [for] attaining Anuttara Samyak Saṃbodhi.’

佛言：「如是，如是！

[The] Buddha said, ‘[It is] thus, [it is] thus.

须菩提！实无有法，如来得阿耨多罗三藐三菩提。

Subhūti, [it is] truly without having [a] dharma, [that the] Thus Come [One] attained Anuttara Samyak Saṃbodhi.

须菩提！若有法如来得阿耨多罗三藐三菩提者，然灯佛则不与我受记：『汝于来世，当得作佛，号释迦牟尼。』

Subhūti, if [there] is that dharma, [with which the] Thus Come [One] attained Anuttara Samyak Saṃbodhi, Lamp-Lighter Buddha [would] then not give me [this] prediction, “You in [a] future life, will attain becoming [as a] Buddha, named [as] Śākyamuni.”

以实无有法得阿耨多罗三藐三菩提，是故然灯佛与我受记，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。

With truly without having [a] dharma [for] attaining Anuttara Samyak Saṃbodhi, therefore [did] Lamp-Lighter Buddha give me [this] prediction, making this statement, “You in [a] future life, will attain becoming [as a] Buddha, named [as] Śākyamuni.” Why thus? That Thus Come [One, is] then all dharmas’ thusness’ meaning.

若有人言：『如来得阿耨多罗三藐三菩提。』

If [there] is [a] person [who] says, “[The] Thus Come [One] attained Anuttara Samyak Saṃbodhi.”

须菩提！实无有法，佛得阿耨多罗三藐三菩提。

Subhūti, [it was] truly without having [a] dharma, [that the] Buddha attained Anuttara Samyak Saṃbodhi.

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。』

Subhūti, [the] Thus Come [One’s] that attained Anuttara Samyak Saṃbodhi, thereupon within [is] without [the] true [and] without [the] false. Therefore, [the] Thus Come [One] says, “All dharmas all are [the] Buddhas’ dharmas.”

须菩提！所言一切法者，即非一切法，是故名一切法。

Subhūti, those spoken all dharmas, [are] then not all dharmas, therefore named [as] all dharmas.

须菩提！譬如人身长大。」

Subhūti, for example, [a] person’s body [is] tall [and] big.’

须菩提言：「世尊！如来说人身长大，则为非大身，是名大身。」

Subhūti said, ‘World-Honoured [One, the] Thus Come [One] says [a] person’s body [is] tall [and] big, then is not [a] big body, is named [as a] big body.’

「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？

‘Subhūti, Bodhisattvas [are] likewise thus. If making this statement, “I will [have] cessation [and] deliverance [of] immeasurable sentient beings”, then [are] not named [as] Bodhisattvas. Why thus?

须菩提！实无有法名为菩萨。是故佛说：『一切法无我、无人、无众生、无寿者。』

Subhūti, [it is] truly without having [a] dharma named as [a] Bodhisattva. Therefore, [the] Buddha says, “All dharmas are without self, without persons, without sentient beings, [and] without lifespans.”

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。

Subhūti, if [a] Bodhisattva makes this statement, “I will adorn [a] Buddha land”, [this] is not named [as a] Bodhisattva. Why thus? [The] Thus Come [One] says that adorning [of a] Buddha land, [is] then not adorning, is named [as] adorning.

须菩提！若菩萨通达无我法者，如来说名真是菩萨。

Subhūti, if [a] Bodhisattva understands thoroughly that non-self dharma, [the] Thus Come [One] says [that] is named [as a] true Bodhisattva.

[一体同观分第十八]
[(18) Part Eighteen (On) One Essence (With) Same Contemplation]

须菩提！于意云何？如来有肉眼不？」

Subhūti, what [do you] think of [this? Does the] Thus Come [One] has [the] flesh eye [or] not?’

「如是，世尊！如来有肉眼。」

‘[It is] thus, World-Honoured [One. The] Thus Come [One] has [the] flesh eye.’

「须菩提！于意云何？如来有天眼不？」

‘Subhūti, what [do you] think of [this? Does the] Thus Come [One] has [the] heavenly eye [or] not?’

「如是，世尊！如来有天眼。」

‘[It is] thus, World-Honoured [One. The] Thus Come [One] has [the] heavenly eye.’

「须菩提！于意云何？如来有慧眼不？」

‘Subhūti, what [do you] think of [this? Does the] Thus Come [One] has [the] wisdom eye [or] not?’

「如是，世尊！如来有慧眼。」

‘[It is] thus, World-Honoured [One. The] Thus Come [One] has [the] wisdom eye.’

「须菩提！于意云何？如来有法眼不？」

‘Subhūti, what [do you] think of [this? Does the] Thus Come [One] has [the] Dharma eye [or] not?’

「如是，世尊！如来有法眼。」

‘[It is] thus, World-Honoured [One. The] Thus Come [One] has [the] Dharma eye.’

「须菩提！于意云何？如来有佛眼不？」

‘Subhūti, what [do you] think of [this? Does the] Thus Come [One] has [the] Buddha eye [or] not?’

「如是，世尊！如来有佛眼。」

‘[It is] thus, World-Honoured [One. The] Thus Come [One] has [the] Buddha eye.’

「须菩提！于意云何？恒河中所有沙，佛说是沙不？」

‘Subhūti, what [do you] think of [this? Of the] Ganges River within, all [its] sands, [does the] Buddha say are sands [or] not?’

「如是，世尊！如来说是沙。」

‘[It is] thus, World-Honoured [One. The] Thus Come [One] says [they] are sands.’

「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？」

‘Subhūti, what [do you] think of [this]? If one Ganges River within, all [its] sands, have thus equal Ganges Rivers, all these Ganges Rivers’ all sands’ number [of] Buddha worlds, thus in this way, are many [or] not?’

「甚多，世尊！」

‘Extremely many, World-Honoured [One].’

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？

[The] Buddha told Subhūti, ‘Thus, those lands within, [of] all [their] sentient beings’ certain number of kinds [of] minds, [the] Thus Come [One] all knows. Why thus? [The] Thus Come [One] says all minds, all are not minds, are named as minds. Why [is] that so?

须菩提！过去心不可得，现在心不可得，未来心不可得。

Subhūti, [the] past mind cannot [be] attained, [the] present mind cannot [be] attained, [and the] future mind cannot [be] attained.

[法界通化分第十九]
[(19) Part Nineteen (On) Dharma Realm’s Thorough Transformation]

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？」

Subhūti, what [do you] think of [this]? If [a] person fills [the] three- thousandfold great-thousandfold world [with] seven treasures, with [them] used [for] giving, [does] this person, with this cause [and] condition, attain blessings many [or] not?’

「如是，世尊！此人以是因缘，得福甚多。」

‘[It is] thus, World-Honoured [One, that] this person, with this cause [and] condition, attains blessings [that are] extremely many.’

「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。

‘Subhūti, if blessed virtues truly exist, [the] Thus Come [One would] not speak [of] attaining blessed virtues many. With blessed virtues without thus, [the] Thus Come [One] speaks [of] attaining blessed virtues many.

[离色离相分第二十]
[(20) Part Twenty (On) Departure (From The) Physical (And) Departure (From) Forms]

须菩提！于意云何？佛可以具足色身见不？」

Subhūti, what [do you] think of [this]? Can [the] Buddha [be] with [his] complete physical body seen [or] not?’

「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。」

‘Not [so], World-Honoured [One. The] Thus Come [One] should not [be] with [his] complete physical body seen. Why thus? [The] Thus Come [One] says [his] complete physical body, [is] then not [his] complete physical body, is named [as his] complete physical body.’

「须菩提！于意云何？如来可以具足诸相见不？」

‘Subhūti, what [do you] think of [this]? Can [the] Thus Come [One be] with [his] complete all forms seen [or] not?’

「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。」

‘Not [so], World-Honoured [One. The] Thus Come [One] should not [be] with [his] complete all forms seen. Why thus? [The] Thus Come [One] says all forms complete, [are] then not complete, are named [as] all forms complete.’

[非说所说分第二十一]
[(21) Part Twenty-One (On) Not Speaking That Spoken]

「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。

‘Subhūti, you [should] not say [the] Thus Come [One] has this thought, “I will have that spoken dharma.” [Do] not have this thought. Why thus? If [a] person says, “[The] Thus Come [One] has that spoken dharma”, [this] then is slandering [the] Buddha, not able [to] understand that my that spoken [meaning] thus.

须菩提！说法者，无法可说，是名说法。」

Subhūti, that spoken dharma, without dharma [that] can [be] spoken, is named [as] spoken dharma.’

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？」

At that time, Wisdom Life Subhūti to [the] Buddha said, ‘World-Honoured [One], perhaps [there] are sentient beings, in [the] future’s period, [who] hear [the] speaking [of] this dharma. [Will they] give rise [to the] faithful mind [or] not?’

佛言：「须菩提！彼非众生，非不众生。何以故？

[The] Buddha said, ‘Subhūti, those [are] not sentient beings, not sentient beings. Why thus?

须菩提！众生、众生者，如来说非众生，是名众生。」

Subhūti, [of] sentient beings, those sentient beings, [the] Thus Come [One] says [are] not sentient beings, are named [as] sentient beings.’

[无法可得分第二十二]
[(22) Part Twenty-Two (On) Without Dharma (That) Can (Be) Attained]

须菩提白佛言：「世尊！佛得阿耨多罗三藐三菩提，为无所得耶？」

Subhūti to [the] Buddha said, ‘World-Honoured [One, of the] Buddha’s attained Anuttara Samyak Saṃbodhi, is [it] without that attained?’

「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。

‘[It is] thus, [it is] thus. Subhūti, [as] I, for Anuttara Samyak Saṃbodhi, [is] then even without having [a] little dharma [that] can [be] attained, [it] is named [as] Anuttara Samyak Saṃbodhi.

[净心行善分第二十三]
[(23) Part Twenty-Three (On) Pure Mind Practising Good]

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，则得阿耨多罗三藐三菩提。

Furthermore, Subhūti, [as] this dharma [is] equal, without having [that] higher [and] lower, [this is] named [as] Anuttara Samyak Saṃbodhi. With without self, without persons, without sentient beings [and] without lifespans, cultivating all good dharmas, then attains Anuttara Samyak Saṃbodhi.

须菩提！所言善法者，如来说非善法，是名善法。

Subhūti, those spoken good dharmas, [the] Thus Come [One] says [are] not good dharmas, are named [as] good dharmas.

[福智无比分第二十四]
[(24) Part Twenty-Four (On) Blessings (And) Wisdom Without Compare]

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，受持读诵、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。

Subhūti, if [the] three-thousandfold great-thousandfold worlds within, all [their] Sumeru Mountain Kings, [with] thus equal seven treasures gathered, [there] is [a] person holding [and] using [them for] giving. If [a] person with this Prajñā Pāramitā Sūtra, and even [a] four-lined verse [and] others, accepting, upholding, studying [and] reciting, for other persons speaking [it], of [the] previous blessed virtues’ hundred parts, [are] not comparable [to] one, [a] hundred, [a] thousand, ten thousand, [a] koṭi parts, and even [by] calculation [and] analogy, [they are] that not able [to be] compared.

[化无所化分第二十五]
[(25) Part Twenty-Five (On) Transformation Without That Transformed]

须菩提！于意云何？汝等勿谓如来作是念：『我当度众生。』

Subhūti, what [do you] think of [this]? You [and] others [should] not say [the] Thus Come [One] has this thought, “I will deliver sentient beings.”

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。

Subhūti, [do] not have this thought. Why thus? [There are] truly without having those sentient beings [that the] Thus Come [One] delivers. If [there] are those sentient beings [that the] Thus Come [One] delivers, [the] Thus Come [One] then has self, persons, sentient beings [and] lifespans.

须菩提！如来说：『有我者，则非有我，而凡夫之人以为有我。』

Subhūti, [the] Thus Come [One] says, “Those [who] have self, then [do] not have self, yet those ordinary persons assume [there] is self.”

须菩提！凡夫者，如来说则非凡夫。

Subhūti, those ordinary beings, [the] Thus Come [One] says [are] then not ordinary beings.

[法身非相分第二十六]
[(26) Part Twenty-Six (On The) Dharma Body (Is) Not Form]

须菩提！于意云何？可以三十二相观如来不？」

Subhūti, what [do you] think of [this]? Can [you] with [the] thirty-two forms contemplate [the] Thus Come [One or] not?’

须菩提言：「如是，如是！以三十二相观如来。」

Subhūti said, ‘[It is] thus, [it is] thus. With [the] thirty-two forms contemplating [the] Thus Come [One].’

佛言：「须菩提！若以三十二相观如来者，转轮圣王则是如来。」

[The] Buddha said, ‘Subhūti, if with those thirty-two forms contemplating [the] Thus Come [One, a] Wheel-Turning Noble King then is [the] Thus Come [One].’

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。」

Subhūti to [the] Buddha said, ‘World-Honoured [One], according [to] my understanding [of the] Buddha’s that spoken meaning, [there] should not [be] with [the] thirty-two forms contemplating [the] Thus Come [One].’

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。

At that time, [the] World-Honoured [One] then spoke [in] verse, saying,

‘If with forms seeing me,
with sounds seeking me,
this person [is] practising [an] evil path,
not able [to] see [the] Thus Come [One].

[无断无灭分第二十七]
[(27) Part Twenty-Seven (On) Without Severance (And) Without Cessation]

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。』

Subhūti, you, if having this thought, “[The] Thus Come [One], not with complete forms thus, attained Anuttara Samyak Saṃbodhi.”

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。

Subhūti, [do] not have this thought. [The] Thus Come [One], not with complete forms thus, attained Anuttara Samyak Saṃbodhi.

须菩提！汝若作是念：『发阿耨多罗三藐三菩提者，说诸法断灭相。』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。

Subhūti, you, if having this thought, “Those giving rise [to] Anuttara Samyak Saṃbodhi, say all dharmas [are] severed [and] ceased forms,” [do] not have this thought. Why thus? Those giving rise [to] Anuttara Samyak Saṃbodhi’s Mind, with dharmas [do] not speak [of] severed [and] ceased forms.

[不受不贪分第二十八]
[(28) Part Twenty-Eight (On) Not Receiving (And) Not Greedy]

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。

Subhūti, if [a] Bodhisattva, with [a] full Ganges River’s sands’ equal worlds’ seven treasures give. If again, [there] is [a] person [who] knows all dharmas [are] without self, [who] attains accomplishment of patience, this Bodhisattva [is] superior [to the] previous Bodhisattva’s those attained meritorious virtues.

须菩提！以诸菩萨不受福德故。」

Subhūti, [this is] with all Bodhisattvas not receiving blessed virtues thus.’

须菩提白佛言：「世尊！云何菩萨不受福德？」

Subhūti to [the] Buddha said, ‘Thus Come [One], why [do] Bodhisattvas not receive blessed virtues?’

「须菩提！菩萨所作福德，不应贪着，是故说不受福德。

‘Subhūti, [of] Bodhisattvas, those created blessed virtues, [there] should not [be] greedy attachment, therefore saying not receiving blessed virtues.

[威仪寂静分第二十九]
[(29) Part Twenty-Nine (On) Majestic Conduct (With) Tranquillity]

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。

Subhūti, if [there] is [a] person saying, “[The] Thus Come [One, is] coming or going, or sitting or lying down”, this person [does] not understand my that spoken meaning. Why thus? That Thus Come [One, is] without that coming from, likewise without that going, thus named [as the] Thus Come [One].

[一合理相分第三十]
[(30) Part Thirty (On) One Unity (Of) Principles (And) Forms]

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？」

Subhūti, if good men [and] good women, with [the] three-thousandfold great-thousandfold world broken as fine dust [motes], what [do you] think of [this]? This fine dust [motes’] mass, in this way, is [with] many [or] not?’

「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，则非微尘众，是名微尘众。

‘Extremely many, World-Honoured [One]. Why thus? If this fine dust [motes’] mass truly exists, [the] Buddha [will] then not say [there] is [a] fine dust [motes’] mass. Why [is] that so? [The] Buddha says [a] fine dust [motes’] mass, [is] then not [a] fine dust [motes’] mass, is named [as a] fine dust [motes’] mass.

世尊！如来所说三千大千世界，则非世界，是名世界。何以故？若世界实有者，则是一合相。如来说一合相，则非一合相，是名一合相。」

World-Honoured [One, the] Thus Come [One’s] that spoken three-thousandfold great-thousandfold world, [is] then not [a] world, is named [as a] world. Why thus? If that world truly exists, [it] then is one united form. [The] Thus Come [One] says one united form, [is] then not one united form, is named [as] one united form.’

「须菩提！一合相者，则是不可说，但凡夫之人贪着其事。

‘Subhūti, that one united form, then is unspeakable, but those ordinary persons [are] greedily attached [to] these matters.

[知见不生分第三十一]
[(31) Part Thirty-One (On) Knowledge (And) Insight Not Arising]

须菩提！若人言：『佛说我见、人见、众生见、寿者见。』

Subhūti, if [a] person says, “[The] Buddha spoke [of] self’s view, person’s view, sentient being’s view, [and] lifespan’s view.”

须菩提！于意云何？是人解我所说义不？」

Subhūti, what [do you] think of [this? Does] this person understand my that spoken meaning [or] not?’

「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。」

‘World-Honoured [One], this person [does] not understand [the] Thus Come [One’s] that spoken meaning. Why thus? [The] World-Honoured [One] says self’s view, person’s view, sentient being’s view, [and] lifespan’s view, [are] then not self’s view, person’s view, sentient being’s view, [and] lifespan’s view, are named [as] self’s view, person’s view, sentient being’s view, [and] lifespan’s view.’

「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。

‘Subhūti, those giving rise [to] Anuttara Samyak Saṃbodhi’s Mind, of all dharmas, should thus know, thus see, thus have faith [and] understanding, [and] not give rise [to] dharmas’ forms.

须菩提！所言法相者，如来说即非法相，是名法相。

Subhūti, [of] all those spoken dharmas’ forms, [the] Thus Come [One] says [are] then not dharmas’ forms, are named [as] dharmas’ forms.

[应化非真分第三十二]
[(32) Part Thirty-Two (On) Responding Transformations (Are) Not True]

须菩提！若有人以满无量阿僧祇世界七宝持用布施，若有善男子、善女人，发菩萨心者，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？

Subhūti, if [there] is [a] person, with fully immeasurable asaṃkhyeya worlds’ seven treasures, holding [and] using [them for] giving. If [there] are good men [and] good women, [who] give rise [to] that Bodhisattva’s mind, [with] upholding of this sutra, and even [a] four-lined verse [and] others, accepting, upholding, studying [and] reciting, for people expounding [it], their blessings [will be] superior [to] those. How [to], for people expound [this? With] no obtaining of forms, [with] thusness immovable. Why thus?

一切有为法，
如梦幻泡影，
如露亦如电，
应作如是观。」

All conditioned dharmas,
[are] like dreams, illusions, bubbles [and] shadows,
like dew, likewise like lightning,
[all] should have such contemplations.’

[流通分]
[Transmission Section]

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。

[The] Buddha, [having] spoken this sūtra already, [the] Elder Subhūti and all Bhikṣus, Bhikṣuṇīs, Upāsakas, Upāsikās, all [the] world’s heavenly [beings], human [beings and] asuras, hearing that [the] Buddha said, all [had] great joy, [as they] faithfully accepted [to] practise [it].