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金刚经梵文 般若波罗蜜多心经（玄奘译） Sūtra du Cœur Heart Sutra
《金剛經》--梵英汉對照版
1. 梵文原文：作者不詳
2.英文翻譯：Edward Conze
3.中文翻譯：鸠摩罗什
Vajracchedikā Prajñāpāramitā Sūtra
The Diamond Sutra
《金剛般若波羅蜜經》
Om namo Bhagavatyai Arya-Prajnaparamitayai!
Homage to the Perfection of Wisdom, the
Lovely, the Holy!
ADORATION to the blessed
Ârya-pragñâ-pâramitâ (perfection of wisdom).
Evam maya srutam ekasmin samaye. Bhagavan
Sravastyam viharati sma
Jetavane'nathapindadasya-arame mahata
bhiksu-samghena sarddham ardhatrayodasabhir
bhiksu-sataih sambahulais ca bodhisattvair
mahasattvaih. Atha khalu Bhagavan
purvahna-kala-samaye nivasya patracivaram
adaya Sravastim maha-nagarim pindaya
praviksat. Atha khalu Bhagavan Sravastim
maha-nagarim pindaya caritva
krtabhakta-krtyah
pascadbhakta-pindapata-pratikrantah
patra-civaram pratisamya padau praksalya
nyasidat prajnapta eva-asane paryankam
abhujya rjum kayam pranidhaya, pratimukhim
smrtim upasthapya. Atha khalu sambahula
bhiksavo yena Bhagavams tenopasamkraman
upasamkramya Bhagavatah padau sirobhir
abhivandya Bhagavantam
trispradaksinikrtyaikante nyasidan.
----Thus have I heard at one time. The Lord
dwelt at Sravasti, in the Jeta Grove, in the
garden of Anathapindika, together with a
large gathering of monks, consisting of
1,250 monks, and with many Bodhisattvas,
great beings.
Early in the morning the Lord dressed, put
on his cloak, took his bowl, and entered the
great city of Sravasti to collect alms.
When he had eaten and returned from his
round, the Lord put away his bowl and cloak,
washed his feet, and sat down on the seat
arranged for him, crossing his legs, holding
his body upright, and mindfully fixing his
attention in front of him.
Then many monks approached to where the Lord
was, saluted his feet with their heads,
thrice walked round him to the right, and
sat down on one side. [1]
法會因由分第一
如是我聞：一時，佛在舍衛國祇樹給孤獨園，與大比丘眾千二百五十人俱。
爾時，世尊食時，著衣持缽，入舍衛大城乞食。
於其城中次第乞已，還至本處。飯食訖，收衣缽。洗足已，敷座而坐。
Tena khalu punah samayena-ayusman Subhutis
tasyam eva parsadi samnipatito'bhut
samnisannah. Atha khalv ayusman Subhutir
utthaya-asanad, ekamsam uttarasangham krtva,
daksinam janu-mandalam prthivyam
pratisthapya, yena Bhagavams tena-anjalim
pranamya Bhagavantam etad avocat: Ascaryam
Bhagavan parama-ascaryam Sugata, yavad eva
Tathagatena-arhata samyaksambuddhena
bodhisattva mahasattva anuparigrhitah
paramena-anugrahena. Ascaryam Bhagavan yavad
eva Tathagatenaarhata samyaksambuddhena
bodhisattva mahasattvah parinditah paramaya
parindanaya. Tat katham Bhagavan
bodhisattva-yana-samprasthitena kulaputrena
va kuladuhitra va sthatavyam katham
pratipattavyam katham cittam pragrahitavyam?
----At that time the Venerable Subhuti came
to that assembly, and sat down. Then he rose
from his seat, put his upper robe over one
shoulder, placed his right knee on the
ground, bent forth his folded hands towards
the Lord, and said to the Lord:
'It is wonderful O Lord, it is exceedingly
wonderful, O Well-Gone, how much the
Bodhisattvas, the great beings, have been
helped with the greatest help by the
Tathagata, the Arhat, the Fully Enlightened
One. It is wonderful, O Lord, how much the
Bodhisattvas, the great beings, have been
favoured with the highest favour by the
Tathagata, the Arhat, the Fully Enlightened
One. How then, O Lord, should a son or
daughter of good family, who have set out in
the Bodhisattva-vehicle, stand, how
progress, how control their thoughts?'
善現啟請分第二
時長老須菩提在大眾中，即從座起，偏袒右肩，右膝著地，合掌恭敬。而白佛言：
「希有！世尊。如來善護念諸菩薩，善付囑諸菩薩。世尊！善男子、善女人，發阿耨多羅三藐三菩提心，云何應住？云何降伏其心？」
Evam ukte Bhagavan ayusmantam Subhutim etad
avocat: Sadhu sadhu Subhute, evam etad yatha
vadasi. Anuparigrhitas Tathagatena
bodhisattva mahasattvah paramenaanugrahena,
parinditas Tathagatena bodhisattva
mahasattvah paramaya parindanaya. Tena hi
Subhute srnu sadhu ca susthu ca manasikuru,
bhasisye 'ham te yatha
bodhisattvayana-samprasthitena sthatavyam
yatha pratipattavyam yatha cittam
pragrahitavyam. Evam Bhagavann ity ayusman
Subhutir Bhagavatah pratyasrausit.
----After these words the Lord said to the
Venerable Subhuti:
'Well said, well said, Subhuti! So it is,
Subhuti, so it is, as you say! The Tathagata,
Subhuti, has helped the Bodhisattvas, the
great beings with the greatest help, and he
has favoured them with the highest favour.
Therefore, 'Subhuti, listen well, and
attentively! I will teach you how those who
have set out in the Bodhisattva vehicle
should stand, how progress, how control
their thoughts.'
'So be it, O Lord', replied the Venerable
Subhuti and listened. [2]
佛言：
「善哉！善哉！須菩提！如汝所說，如來善護念諸菩薩，善付囑諸菩薩。汝今諦聽，當為汝說。善男子、善女人，發阿耨多羅三藐三菩提心，應如是住，如是降伏其心。」
「唯然！世尊！願樂欲聞。」
Bhagavan etad avocat: Iha Subhute
bodhisattva-yana-samprasthitena evam cittam
utpadayitavyam: Yavantah Subhute sattvah
sattvadhatau sattva-samgrahena samgrhita
anda-ja va jarayu-ja va samsveda-ja
vaupapaduka va, rupino va-arupino va,
samjnino vaasamjnino va naiva samjnino
na-asamjnino va, yavan kascit
sattvadhatu-prajnapyamanah prajnapyate, te
ca maya sarve nupadhisese nirvana-dhatau
parinirvapayitavyah. Evam aparimanam api
sattvan parinirvapya na kascit sattvah
parinirvapito bhavati. Tat kasya hetoh?
Sacet Subhute bodhisattvasya sattva-samjna
pravarteta, na sa bodhisattva iti vaktavyah.
Tat kasya hetoh? Na sa Subhute bodhisattvo
vaktavyo yasya-atma-samjna pravarteta,
sattva-samjna va jiva-samjna va
pudgala-samjna va pravarteta.
----The Lord said:
Here, Subhuti, someone who has set out in
the vehicle of a Bodhisattva should produce
a thought in this manner: 'As many beings as
there are in the universe of beings,
comprehended under the term "beings"
egg-born, born from a womb, moisture born,
or miraculously born; with or without form;
with perception, without perception, and
with neither perception nor non-perception,
as far as any conceivable form of beings is
conceived: all these I must lead to Nirvana,
into that Realm of Nirvana which leaves
nothing behind. And yet, although
innumerable beings have thus been led to
Nirvana, no being at all has been led to
Nirvana.'
And why? If in a Bodhisattva the notion of a
'being' should take place, he could not be
called a 'Bodhi-being'.
'And why? He is not to be called a Bodhi-being,
in whom the notion of a self or of a being
should take place, or the notion of a living
soul or of a person.' [3]
大乘正宗分第三
佛告須菩提：
「諸菩薩摩訶薩，應如是降伏其心：所有一切眾生之類─若卵生、若胎生、若濕生、若化生；若有色、若無色；若有想、若無想；若非有想非無想，我皆令入無餘涅槃而滅度之。如是滅度無量無數無邊眾生，實無眾生得滅度者。
何以故？須菩提！若菩薩有我相、人相、眾生相、壽者相，即非菩薩。」
Api tu khalu punah Subhute na bodhisattvena
vastu-pratisthitena danam datavyam, na
kvacit pratisthitena danam datavyam,
na-rupa-pratisthitena danam datavyam, na
sabdagandha- rasa-sprastavya-dharmesu
pratisthitena danam datavyam. Evam hi
Subhute bodhisattvena mahasattvena danam
datavyam yatha na nimitta-samjnayam api
pratitisthet. Tat kasya hetoh? Yah
Subhute'pratisthito danam dadati, tasya
Subhute punya-skandhasya na sukaram pramanam
udgrahitum. Tat kim manyase Subhute sukaram
purvasyam disy akasasya pramanam udgrahitum?
Subhutir aha: No hidam Bhagavan. Bhagavan
aha: Evam
daksina-pascima-uttara-asvadha-urdhvam
digvidiksu samantad dasasu diksu sukaram
akasasya pramanam udgrahitum? Subhutir aha:
No hidam Bhagavan. Bhagavan aha: Evam eva
Subhute yo bodhisattvo' pratisthito danam
dadati, tasya Subhute punya-skandhasya na
sukaram pramanam udgrahitum. Evam hi Subhute
bodhisattva-yana-samprasthitena danam
datavyam yatha na nimitta-samjnayam api
pratitisthet.
----Moreover, Subhuti, a Bodhisattva who
gives a gift should not be supported by a
thing, nor should he be supported anywhere.
When he gives gifts he should not be
supported by sight objects, nor by sounds,
smells, tastes, touchables, or mind-objects.
For, Subhuti, the Bodhisattva, the great
being should give gifts in such a way that
he is not supported by the notion of a sign.
And why? Because the heap of merit of that
Bodhi-being, who unsupported gives a gift,
is not easy to measure. What do you think,
Subhuti, is the extent of space in the East
easy to measure?
Subhuti replied: No indeed, O Lord.
The Lord asked: In like manner, is it easy
to measure the extent of space in the South,
West or North, downwards, upwards, in the
intermediate directions, in all the ten
directions all round?
Subhuti replied: No indeed, O Lord.
The Lord said: Even so the heap of merit of
that Bodhibeing who unsupported gives a gift
is not easy to measure. That is why, Subhuti,
those who have set out in the
Bodhisattva-vehicle, should give gifts
without being supported by the notion of a
sign. [4]
妙行無住分第四
復次：「須菩提！菩薩於法，應無所住，行於布施。所謂不住色布施，不住聲、香、味、觸、法布施。須菩提！菩薩應如是布施，不住於相。何以故？若菩薩不住相布施，其福德不可思量。須菩提！於意云何？東方虛空可思量不？」
「不也，世尊！」
「須菩提！南、西、北方、四維、上、下虛空，可思量不？」
「不也。世尊！」
「須菩提！菩薩無住相布施，福德亦復如是，不可思量。須菩提！菩薩但應如所教住！」
Tat kim manyase Subhute laksana-sampada
Tathagato drastavyah? Subhutir aha: No hidam
Bhagavan, na laksana-sampada Tathagato
drastavyah. Tat kasya hetoh? Ya sa Bhagavan
laksana-sampat Tathagatena bhasita
saiva-alaksana-sampat. Evam ukte Bhagavan
ayusmantam Subhutim etad avocat: Yavat
Subhute laksana-sampat tavan mrsa, yavad
alaksana-sampat tavan na mrseti hi
laksana-alaksanatas Tathagato drastavyah.
----The Lord continued: 'What do you think,
Subhuti, can the Tathagata be seen by the
possession of his marks?'
Subhuti replied: 'No indeed, O Lord. And
why? What has been taught by the Tathagata
as the possession of marks, that is truly a
no-possession of nomarks.'
The Lord said:
'Wherever there is possession of marks,
there is fraud, wherever there is
no-possession of no-marks there is no fraud.
Hence the Tathagata is to be seen from no
marks as marks.' [5]
如理實見分第五
「須菩提！於意云何？可以身相見如來不？」
「不也，世尊！不可以身相得見如來。何以故？如來所說身相，即非身相。」
佛告須菩提：
「凡所有相，皆是虛妄。若見諸相非相，即見如來。」
Evam ukte ayusman Subhutir Bhagavantam etad
avocat: Asti Bhagavan kecit sattva
bhavisyanty anagate' dhvani pascime kale
pascime samaye pascimayam panca-satyam
saddharma- vipraloka-kale vartamane, ya
imesv evamrupesu sutranta-padesu
bhasyamanesu bhuta-samjnam utpadayisyanti?
Bhagavan aha: Ma Subhute tvam evam vocah.
Asti kecit sattva bhavisyanty anagate'
dhvani pascime kale pascime samaye
pascimayam pancasatyam sad-dharma-vipralope
vartamane, ya imesv evamrupesu
sutrantapadesu bhasyamanesu bhuta-samjnam
utpadayisyanti. Api tu khalu punah Subhute
bhavisyanty anagate' dhvani bodhisattva
mahasattvah pascime kale pascime samaye
pascimayam panca-satyam sad-dharma-vipralope
vartamane gunavantah silavantah prajnavantas
ca bhavisyanti, ya imesv evamrupesu
sutranta-padesu bhasyamanesu bhutasamjnam
utpadayisyanti. Na khalu punas te Subhute
bodhisattva mahasattva eka-buddhaparyupasita
bhavisyanti,
na-eka-buddha-avaropita-kusala-mula
bhavisyanti, api tu khalu punah Subhute
aneka-buddha-satasahasra-paryupasita
aneka-buddha-satasahasraavaropita-
kusala-mulas te bodhisattva mahasattva
bhavisyanti, ya imesv evamrupesu
sutranta-padesu bhasyamanesv
eka-citta-prasadam api pratilapsyante.
Jnatas te Subhute Tathagatena buddha-jnanena,
drstas te Subhute Tathagatena buddha-caksusa,
buddhas te Subhute Tathagatena. Sarve te
Subhute' prameyam asamkhyeyam punyaskandham
prasavisyanti pratigrahisyanti.
----Subhuti asked:
Will there be any beings in the future
period, in the last time, in the last epoch,
in the last 500 years, at the time of the
collapse of the good doctrine who, when
these words of the Sutra are being taught,
will understand their truth?
The Lord replied:
Do not speak thus, Subhuti! Yes, even then
there will be such beings. For even at that
time, Subhuti, there will be Bodhisattvas
who are gifted with good conduct, gifted,
with virtuous qualities, gifted with wisdom,
and who, when these words of the Sutra are
being taught, will understand their truth.
And these Bodhisattvas, Subhuti, will not be
such as have honoured only one single
Buddha, nor such as have planted their roots
of merit under one single Buddha only. On
the contrary, Subhuti, those Bodhisattvas
who, when these words of the Sutra are being
taught, will find even one single thought of
serene faith, they will be such as have
honoured many hundreds of thousands of
Buddhas, such as have planted their roots of
merit under many hundreds of thousands of
Buddhas. Known they are, Subhuti, to the
Tathagata through his Buddha cognition, seen
they are, Subhuti, by the Tathagata with his
Buddha-eye, fully known they are, Subhuti,
to the Tathagata. And they all, Subhuti,
will beget and acquire an immeasurable and
incalculable heap of merit.
正信希有分第六
須菩提白佛言：
「世尊！頗有眾生，得聞如是言說章句，生實信不？」
佛告須菩提：
「莫作是說！如來滅後，後五百歲，有持戒修福者，於此章句，能生信心，以此為實。當知是人，不於一佛、二佛、三四五佛而種善根，已於無量千萬佛所種諸善根。聞是章句，乃至一念生淨信者；須菩提！如來悉知悉見，是諸眾生得如是無量福德。
Tat kasya hetoh? Na hi Subhute tesam
bodhisattvanam mahasattvanam atma-samjna
pravartate na sattva-samjna na jiva-samjna
na pudgala-samjna pravartate. Na-api tesam
Subhute bodhisattvanam mahasattvanam dharma-samjna
pravartate, evam na-adharmasamjna. Na-api
tesam Subhute samjna na-asamjna pravartate.
----And why? Because, Subhuti, in these
Bodhisattvas (1) no perception of a self
takes place, (2) no perception of a being,
(3) no perception of a soul, (4) no
perception of a person. Nor do these
Bodhisattvas have (5) a perception of a
dharma, or (6) a perception of a nodharma.
(7) No perception or (8) non-perception
takes place in them.
何以故？是諸眾生，無復我相、人相、眾生相、壽者相、無法相，亦無非法相。
Tat kasya hetoh? Sacet Subhute tesam
bodhisattvanam mahasattvanam dharma-samjna
pravarteta, sa eva tesam atma-graho bhavet,
sattva-graho jiva-grahah pudgala-graho
bhavet. Saced a-dharma-samjna pravarteta, sa
eva tesam atma-graho bhavet, sattva-graho
jiva-grahah pudgala-graha iti. Tat kasya
hetoh? Na khalu punah Subhute bodhisattvena
mahasattvena dharma udgrahitavyo na-adharmah.
Tasmad iyam Tathagatena sandhya vag bhasita:
Kolopamam dharma-paryayam ajanadbhir dharma
eva prahatavyah prag eva-adharma iti.
----And why? If, Subhuti, these Bodhisattvas
should have a perception of either a dharma,
or a no-dharma, they would thereby seize on
a self, a being, a soul, or a person.
And why? Because a Bodhisattva should not
seize on either a dharma or a no-dharma.
Therefore this saying has been taught by the
Tathagata with a hidden meaning:
'Those who know the discourse on dharma as
like unto a raft, should forsake dharmas,
still more so nodharmas.' [6]
何以故？是諸眾生若心取相，即為著我、人、眾生、壽者。若取法相，即著我、人、眾生、壽者。
何以故？若取非法相，即著我、人、眾生、壽者。是故不應取法，不應取非法。
以是義故，如來常說：
汝等比丘！知我說法，如筏喻者；法尚應捨，何況非法？」
Punar aparam Bhagavan ayusmantam Subhutim
etad avocat: Tat kim manyase Subhute, asti
sa kascid dharmo yas Tathagatena-anuttara
samyaksambodhir ity abhisambuddhah, kascid
va dharmas Tathagatena desitah? Evam ukta
ayusman Subhutir Bhagavantam etad avocat:
Yatha-aham Bhagavan Bhagavato
bhasitasya-artham ajanami, na-asti sa kascid
dharmo yas Tathagatena-anuttara
samyaksambodhir ity abhisambuddhah, na-asti
dharmo yas Tathagatena desitah. Tat kasya
hetoh? Yo'sau Tathagatena
dharmo'bhisambuddho desito va, agrahyah
so'nabhilapyah, na sa dharmo na-adharmah.
Tat kasya hetoh? Asamskrtaprabhavita hy
arya-pudgalah.
----The Lord asked: What do you think,
Subhuti, is there any dharma which the
Tathagata has fully known as 'the utmost,
right and perfect enlightenment, or is there
any dharma which the Tathagata has
demonstrated?
Subhuti replied:
No, not as I understand what the Lord has
said. And why? This dharma which the
Tathagata has fully known or demonstrated it
cannot be grasped, it cannot be talked
about, it is neither a dharma nor a
no-dharma. And why? Because an Absolute
exalts the Holy Persons. [7]
無得無說分第七
「須菩提！於意云何？如來得阿耨多羅三藐三菩提耶？如來有所說法耶？」
須菩提言：
「如我解佛所說義，無有定法，名阿耨多羅三藐三菩提；亦無有定法如來可說。何以故？如來所說法，皆不可取、不可說；非法、非非法。所以者何？一切賢聖，皆以無為法，而有差別。」
Bhagavan aha: Tat kim manyase Subhute yah
kascit kulaputro va kuladuhita vemam
trisahasramahasahasram lokadhatum
sapta-ratnaparipurnam krtva Tathagatebhyo'
rhadbhyah samyaksambuddhebhyo danam dadyat,
api nu sa kulaputro va kuladuhita va tato
nidanam bahutaram punya-skandham prasunuyat?
Subhutir aha: Bahu Bhagavan bahu Sugata sa
kulaputro va kuladuhita va tato nidanam
punya-skandham prasunuyat. Tat kasya hetoh?
Yo'sau Bhagavan punya-skandhas Tathagatena
bhasitah, a-skandhah sa Tathagatena bhasitah.
Tasmat Tathagato bhasate: Punya-skandhah
punya-skandha iti. Bhagavan aha: Yas ca
khalu punah Subhute kulaputro va kuladuhita
vemam trisahasramahasahasram lokadhatum
sapta-ratna-paripurnam krtva Tathagatebhyo'
rhadbhyah samyaksambuddhebhyo danam dadyat,
yas ceto dharma-paryayad antasas
catuspadikam api gatham udgrhya parebhyo
vistarena desayet samprakasayed, ayam eva
tato nidanam bahutaram punya-skandham
prasunuyad aprameyam asamkhyeyam. Tat kasya
hetoh? Ato nirjata hi Subhute Tathagatanam
arhatam samyaksambuddhanam anuttara
samyaksambodhir, ato nirjatas ca Buddha
Bhagavantah. Tat kasya hetoh? Buddhadharma
buddhadharma iti Subhute 'buddhadharmas
caiva te Tathagatena bhasitah. Tenocyante
buddhadharma iti.
----The Lord then asked: What do you think,
Subhuti, if a son or daughter of good family
had filled this world system of 1,000
million worlds with the seven precious
things, and then gave it as a gift to the
Tathagatas, Arhats, Fully Enlightened Ones,
would they on the strength of that beget a
great heap of merit?
Subbuti replied: Great, O Lord, great, O
Well-Gone, would that heap of merit be! And
why? Because the Tathagata spoke of the
'heap of merit' as a non-heap. That is how
the Tathagata speaks of 'heap of merit'.
The Lord said: But if someone else were to
take from this discourse on dharma but one
stanza of four lines, and would demonstrate
and illuminate it in full detail to others,
then he would on the strength of that beget
a still greater heap of merit, immeasurable
and incalculable. And why? Because from it
has issued the utmost, right and perfect
enlightenment of the Tathagatas, Arhats,
Fully Enlightened Ones, and from it have
issued the Buddhas, the Lords. And why? For
the Tathagata has taught that the dharmas
special to the Buddhas are just not a
Buddha's special dharmas. That is why they
are called 'the dharmas special to the
Buddhas'. [8]
依法出生分第八
「須菩提！於意云何？若人滿三千大千世界七寶，以用布施。是人所得福德，寧為多不？」
須菩提言：「甚多。世尊！何以故？是福德，即非福性。是故如來說福德多。」
「若復有人，於此經中，受持乃至四句偈等，為他人說，其福勝彼。何以故？須菩提！一切諸佛，及諸佛阿耨多羅三藐三菩提法，皆從此經出。須菩提！所謂佛法者，即非佛法。」
Tat kim manyase Subhute, api nu
srotaapannasyaivam bhavati: Maya
srotaapatti-phalam praptam iti? Subhutir
aha: No hidam Bhagavan, na
srotaapannasyaivam bhavati: Maya
srotaapatti-phalam praptam iti. Tat kasya
hetoh? Na hi sa Bhagavan kamcid dharmam
apannah. Tenocyate srotaapanna iti. Na rupam
apanno na sabdan na gandhan na rasan na
sprastavyan na dharman apannah. Tenocyate
srotaapanna iti. Saced Bhagavan
srotaapannasyaivam bhaven: Maya
srotaapatti-phalam praptam iti, sa eva
tasya-atmagraho bhavet sattva-graho
jiva-grahah pudgala-graho bhaved iti.
Bhagavan aha: Tat kim manyase Subhute, api
nu sakrdagamina evam bhavati: Maya
sakrdagami-phalam praptam iti? Subhutir aha:
No hidam Bhagavan, na sakrdagamina evam
bhavati: Maya sakrdagami-phalam praptam iti.
Tat kasya hetoh? Na hi sa kascid dharmo yah
sakrdagamitvam apannah. Tenocyate
sakrdagami-iti. Bhagavan aha: Tat kim
manyase Subhute, api nv anagamina evam
bhavati: Maya-anagami-phalam praptam iti?
Subhutir aha: No hidam Bhagavan,
na-anagamina evam bhavati:
Maya-anagami-phalam-praptam iti. Tat kasya
hetoh? Na hi sa Bhagavan kascid dharmo
yo'nagamitvam apannah. Tenocyate'nagami-iti.
Bhagavan aha: Tat kim manyase Subhute, api
nv arhata evam bhavati: Maya-arhattvam
praptam iti? Subhutir aha: No hidam
Bhagavan, na-arhata evam bhavati:
Maya-arhattvam praptam iti. Tat kasya hetoh?
Na hi sa Bhagavan kascid dharmo yo'rhan
nama. Tenocyate' rhann iti. Saced Bhagavan
arhata evam bhaven: Mayaarhattvam praptam
iti, sa eva tasya-atma-graho bhavet
sattva-graho jiva-grahah pudgalagraho
bhavet. Tat kasya hetoh? Aham asmi Bhagavams
Tathagatena-arhata
samyaksambuddhena-arana-viharinam agryo
nirdistah. Aham asmi Bhagavann arhan
vitaragah. Na ca me Bhagavann evam bhavati:
Arhann asmy aham vitaraga iti. Sacen mama
Bhagavann evam bhaven: Maya-arhattvam
praptam iti, na mam Tathagato vyakarisyad:
Arana-viharinam agryah Subhutih kulaputro na
kvacid viharati, tenocyate'rana-vihary
arana-vihari-iti.
----The Lord asked: What do you think,
Subhuti, does it occur to the Streamwinner,
'by me has the fruit of a Streamwinner been
attained'?
Subhuti replied: No indeed, O Lord. And why?
Because, O Lord, he has not won any dharma.
Therefore is he called a Streamwinner. No
sight-object has been won, no sounds,
smells, tastes, touchables, or objects of
mind. That is why he is called a
'Streamwinner'. If, O Lord, it would occur
to a Streamwinner, 'by me has a
Streamwinner's fruit been attained', then
that would be in him a seizing on a self,
seizing on a being, seizing on a soul,
seizing on a person.
The Lord asked: What do you think, Subhuti,
does it then occur to the Once-Returner, 'by
me has the fruit of a Once-Returner been
attained'?
Subhuti replied: No indeed, O Lord. And why?
Because there is not any dharma that has won
Once-Returnership. That is why he is called
a 'Once-Returner'.
The Lord asked: What do you think, Subhuti,
does it then occur to the Never-Returner 'by
me has the fruit of a Never-Returner been
attained'?
Subhuti replied: No indeed, O Lord. And why?
Because there is not any dharma that has won
Never Returnership. Therefore is he called a
'Never-Returner'.
The Lord asked: What do you think, Subhuti,
does it then occur to the Arhat, 'by me has
Arhatship been attained'?
Subhuti: No indeed, O Lord. And why? Because
no dharma is called 'Arhat'. That is why he
is called an Arhat. If, O Lord, it would
occur to an Arhat. 'by me has Arhatship been
attained', then that would be in him a
seizing on a self, seizing on a being,
seizing on a soul, seizing on a person. And
why? I am, O Lord, the one whom the
Tathagata, the Arhat, the Fully Enlightened
One has pointed out as the foremost of those
who dwell in Peace. I am, O Lord, an Arhat
free from greed. And yet, O Lord, it does
not occur to me, 'an Arhat am I and free
from greed'. If, O Lord, it could occur to
me that I have attained Arhatship, then the
Tathagata would not have declared of me that
'Subhuti, this son of good family, who is
the foremost of those who dwell in Peace,
does not dwell anywhere; that is why he is
called "a dweller in Peace, a dweller in
Peace"'. [9]
一相無相分第九
「須菩提！於意云何？須陀洹能作是念，我得須陀洹果不？」
須菩提言：「不也。世尊！何以故？須陀洹名為入流，而無所入；不入色、聲、香、味、觸、法。是名須陀洹。」
「須菩提！於意云何？斯陀含能作是念，我得斯陀含果不？」
須菩提言：「不也。世尊！何以故？斯陀含名一往來，而實無往來，是名斯陀含。」
「須菩提，於意云何？阿那含能作是念，我得阿那含果不？」
須菩提言：「不也。世尊！何以故？阿那含名為不來，而實無不來，是故名阿那含。」
「須菩提！於意云何？阿羅漢能作是念，我得阿羅漢道不？」
須菩提言：「不也。世尊！何以故？實無有法名阿羅漢。世尊！若阿羅漢作是念，我得阿羅漢道，即為著我、人、眾生、壽者。世尊！佛說我得無諍三昧，人中最為第一，是第一離欲阿羅漢。世尊！我不作是念：『我是離欲阿羅漢。』世尊！我若作是念，我得阿羅漢道，世尊則不說須菩提是樂阿蘭那行者，以須菩提實無所行，而名須菩提，是樂阿蘭那行。」
Bhagavan aha: Tat kim manyase Subhute, asti
sa kascid dharmo yas Tathagatena
Dipankarasya Tathagatasya-arhatah
samyaksambuddhasya-antikad udgrhitah?
Subhutir aha: No hidam Bhagavan, na-asti sa
kascid dharmo yas Tathagatena Dipankarasya
Tathagatasya-arhatah
samyaksambuddhasya-antikad udgrhitah.
----The Lord asked: What do you think,
Subhuti, is there any dharma which the
Tathagata has learned from Dipankara, the
Tathagata, the Arhat, the Fully Enlightened
One?
Subhuti replied: Not so, O Lord, there is
not.
莊嚴淨土分第十
佛告須菩提：「於意云何？如來昔在然燈佛所，於法有所得不？」
「不也，世尊！如來在然燈佛所，於法實無所得。」
Bhagavan aha: Yah kascit Subhute bodhisattva
evam vaded: Aham ksetra-vyuhan
nispadayisyami-iti, sa vitatham vadet. Tat
kasya hetoh? Ksetra-vyuhah ksetra-vyuha iti
Subhute, 'vyuhas te Tathagatena bhasitah.
Tenocyante ksetra-vyuha iti.
----The Lord said: If any Bodhisattva would
say, 'I will create harmonious
Buddhafields', he would speak falsely. And
why? 'The harmonies of Buddhafields, the
harmonies of Buddhafields', Subhuti, as
no-harmonies have they been taught by the
Tathagata. Therefore he spoke of 'harmonious
Buddhafields'.
「須菩提！於意云何？菩薩莊嚴佛土不？」「不也。世尊！何以故？莊嚴佛土者，即非莊嚴，是名莊嚴。」
Tasmat tarhi Subhute bodhisattvena
mahasattvenaivam apratisthitam cittam
utpadayitavyam yan na kvacit-pratisthitam
cittam utpadayitavyam, na rupa-pratisthitam
cittam utpadayitavyam na
sabda-gandha-rasa-sprastavya-dharma-pratisthitam
cittam utpadayitavyam.
----Therefore then, Subhuti, the
Bodhisattva, the great being, should produce
an unsupported thought, i.e. a thought which
is nowhere supported, a thought unsupported
by sights, sounds, smells, tastes,
touchables or mind-objects.
「是故，須菩提！諸菩薩摩訶薩，應如是生清淨心，不應住色生心，不應住聲、香、味、觸、法生心，應無所住，而生其心。
Tad yathapi nama Subhute puruso bhaved
upeta-kayo maha-kayo vat tasyaivamrupa
atma-bhavah syat tad yathapi nama Sumeruh
parvata-raja, tat kim manyase Subhute api nu
mahan sa atmabhavo bhavet? Subhutir aha:
Mahan sa Bhagavan mahan Sugata sa atma-bhavo
bhavet. Tat kasya hetoh? Atma-bhava
atma-bhava iti Bhagavann a-bhavah sa
Tathagatena bhasitah. Tenocyata atma-bhava
iti. Na hi Bhagavan sa bhavo na-abhavah.
Tenocyata atma-bhava iti.
----Suppose, Subhuti, there were a man
endowed with a body, a huge body, so that he
had a personal existence like Sumeru, king
of mountains. Would that, Subhuti, be a huge
personal existence?
Subhuti replied: Yes, huge, O Lord, huge, O
Well-Gone, would his personal existence be.
And why so? 'Personal existence, personal
existence', as no-existence has that been
taught by the Tathagata; for not, O Lord, is
that existence or non-existence. Therefore
is it called 'personal existence'. [10]
須菩提！譬如有人，身如須彌山王，於意云何？是身為大不？」
須菩提言：「甚大。世尊！何以故？佛說非身，是名大身。」
Bhagavan aha: Tat kim manyase Subhute
yavatyo Gangayam mahanadyam valukas tavatya
eva Ganga-nadyo bhaveyuh, tasu ya valuka api
nu ta bahavyo bhaveyuh? Subhutir aha: Ta eva
tavad Bhagavan bahavyo Ganga-nadyo bhaveyuh,
prag eva yas tasu Ganganadisu valukah.
Bhagavan aha: Arocayami te Subhute
prativedayami te yavatyas tasu Ganga-nadisu
valuka bhaveyus, tavato loka-dhatun kascid
eva stri va puruso va saptaratna-paripurnam
krtva Tathagatebhyo'rhadbhyah
samyaksambuddhebhyo danam dadyat, tat kim
manyase Subhute, api nu sa stri va puruso va
tato nidanam bahu punyaskandham prasunuyat?
Subhutir aha: Bahu Bhagavan bahu Sugata stri
va puruso va tato nidanam punya-skandham
prasunuyad aprameyam asamkhyeyam. Bhagavan
aha: Yas ca khalu punah Subhute stri va
puruso va tavato loka-dhatun
sapta-ratna-paripurnam krtva
Tathagatebhyo'rhadbhyah samyaksambuddhebhyo
danam dadyat, yas ca kulaputro va kuladuhita
veto dharma-paryayad antasas catuspadikam
api gatham udgrhya parebhyo desayet
samprakasayed, ayam eva tato nidanam
bahutaram punya-skandham prasunuyad
aprameyam asamkhyeyam. Api tu khalu punah
Subhute yasmin prthivi-pradesa ito
dharma-paryayad antasas catuspadikam api
gatham udgrhya bhasyeta va samprakasyeta va,
sa prthivi-pradesas caityabhuto bhavet
sa-deva-manusa-asurasya lokasya; kah punar
vado ya imam dharma-pryayam sakala-samaptam
dharayisyanti vacayisyanti paryavapsyanti
parebhyas ca vistarena samprakasayisyanti,
paramena te Subhute ascaryena samanvagata
bhavisyanti. Tasmims ca Subhute
prthivi-pradese sasta viharaty
anyatara-anyataro va vijnaguru-sthaniyah.
----The Lord asked: What do you think,
Subhuti, if there were as many Ganges rivers
as there are grains of sand in the large
river Ganges, would the grains of sand in
them be many?
Subhuti replied: Those Ganges rivers would
indeed be many, much more so the grains of
sand in them.
The Lord said: This is what I announce to
you, Subhuti, this is what I make known to
you, if some woman or man had filled with
the seven precious things as many world
systems as there are grains of sand in those
Ganges rivers, and would give them as a gift
to the Tathagatas, Arhats, fully Enlightened
Ones what do you think, Subhuti, would that
woman or man on the strength of that beget a
great heap of merit?
Subhuti replied: Great, O Lord, great O
Well-Gone, would that heap of merit be,
immeasurable and incalculable. The Lord
said: But if a son or daughter of good
family had taken from this discourse on
dharma but one stanza of four lines, and
were to demonstrate and illuminate it to
others, then they would on the strength of
that beget a still greater heap of merit,
immeasurable and incalculable. [11]
Moreover, Subhuti, that spot of earth where
one has taken from this discourse on dharma
but one stanza of four lines, taught or
illumined it, that spot of earth will be a
veritable shrine for the whole world with
its gods, men and Asuras. What then should
we say of those who will bear in mind this
discourse on dharma in its entirety, who
will recite, study, and illuminate it in
full detail for others! Most wonderfully
blest, Subhuti, they will be! And on that
spot of earth, Subhuti, either the Teacher
dwells, or a sage representing him. [12]
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