須菩提。如恒河中所有沙數、如是沙等恒河。於意云何。是諸恒河沙寧為多不。須菩提言。甚多世尊。但諸恒河尚多無數、何況其沙。須菩提、我今實言告汝。若有善男子善女人、以七寶滿爾所恒河沙數三千大千世界、以用布施得福多不。須菩提言。甚多世尊。佛告須菩提、若善男子善女人、於此經中乃至受持四句偈等、為他人說。而此福德勝前福德。
"Subh?ti, if each of the sands in the Ganges river contained its own Ganges river, would not the number of sands contained in all those Ganges rivers be great?"
Subh?ti said, "Extremely great, World Honored One. If the number of even the Ganges rivers were countless, how much more so its grains of sand?"
"Subh?ti, now I am going to tell you a truth. If a good son or good daughter filled three thousand galaxies with the seven jewels equal to the number of grains of sand in all those Ganges rivers and gave them away charitably, would his or her merit not be great?"
"Extremely great, World Honored One."
The Buddha said to Subh?ti: "If a good son or good daughter is able to memorize four lines of verse from this s?tra and teach them to others, his or her merit will be far greater."
復次須菩提、隨說是經乃至四句偈等、當知此處一切世間天人阿修羅、皆應供養如佛塔廟。何況有人盡能受持讀誦。須菩提、當知是人成就最上第一希有之法。若是經典所在之處、則為有佛若尊重弟子。
"Furthermore, Subh?ti, if someone were to recite as much as a four line verse of this s?tra, that place would become like a shrine to the Buddha, where the celestials, humans, and titans in all the worlds would come and make offerings. How much more so in the case where one completely memorizes and recites the s?tra. Subh?ti, you should know that such a person has accomplished the most subtle state of awareness. Wherever this s?tra is kept, the Buddha’s most revered disciples are also present."
爾時須菩提白佛言。世尊、當何名此經、我
等云何奉持。佛告須菩提、是經名為金剛般若波羅蜜。以是名字汝當奉持。所以者何。須菩提、佛說般若波羅蜜、則非般若波羅蜜。須菩提、於意云何。如來有所說法不。須菩提白佛言。世尊。如來無所說。須菩提、於意云何。三千大千世界所有微塵是為多不。須菩提言。甚多世尊。須菩提、諸微塵如來說非微塵。是名微塵。如來說世界非世界。是名世界。
Then Subh?ti addressed the Buddha, saying: "World Honored One, what should we call this scripture, and how should we practice it?"
The Buddha said to Subh?ti: "This scripture is called the Diamond of Transcendent Wisdom. You should practice it according to this name. And why? That which the Buddha calls ’transcendent wisdom’ is not transcendent wisdom. Subh?ti, what does this mean? Does the tath?gata have a teaching to explain?"
Subh?ti said to the Buddha, "World Honored One, the Tath?gata has no teaching to explain."
"Subh?ti, what do you think? Are not the tiniest particles contained in the worlds of three thousand galaxies great in number?"
Subh?ti said, "Extremely great in number, World Honored One."
"Subh?ti, the Tath?gata teaches that tiny particles are not tiny particles. Therefore they are called tiny particles. The Tath?gata teaches that worlds are not worlds. Therefore they are called worlds."
須菩提、於意云何。可以三十二相 見如來不。不也世尊。不可以三十二相得見如來。 何以故。如來說三十二相即是非相。是名三十二相。 須菩提、若有善男子善女人、以恒河沙等身命布施。 若復有人於此經中乃至受持四句偈等。為他人說其福甚多。
"Subh?ti, what do you think? Can the Tath?gata be discerned by means of his thirty-two bodily characteristics?"
"No, he cannot, World Honored One. One cannot discern a Tath?gata by means of his thirty-two bodily characteristics. And why not? Because the thirty-two bodily characteristics that are taught by the Tath?gata are in fact not characteristics. Therefore they are called the thirty-two characteristics."
"Subh?ti, if a good son or good daughter dedicates lifetimes as numerous as the sands in the Ganges river to charitable acts, and there were another person who memorized as much as a four-line verse of this scripture and taught it to others, the merit of the latter person would be by far greater."
爾時須菩提聞說是經深解義趣。涕淚悲泣而白佛言。希有世尊、佛說如是甚深經典。我從昔來所得慧眼、未曾得聞如是之經。世尊、若復有人得聞是經、信心清淨則生實相、當知是人成就第一希有功德。世尊、是實相者則是非相。是故如來說名實相。
Then, Subh?ti, having heard this sermon, deeply understood its point. He was moved to tears, and said to the Buddha: "It is a rare treasure for us, World Honored One, that you have taught this profound scripture. Since the time long ago when I attained the eye of insight, I have never had access to this sort of teaching. World Honored One, if someone is able to hear this kind of scripture, purify his faith and thus [perceive] the true characteristics of things, we should know that this person has attained the most rare kind of merit. World Honored One, these true characteristics are actually not characteristics. Therefore the Tath?gata calls them true characteristics."
世尊。我今得聞如是經典、信解受持不足為難。若當來世後五百歲、其有眾生得聞是經信解受持、是人則為第一希有。何以故。此人無我相人相眾生相壽者相。所以者何。我相即是非相。人相眾生相壽者相即是非相。何以故。離一切諸相則名諸佛。佛告須菩提、如是如是。若復有人得聞是經、不驚不怖不畏。當知是人甚為希有。何以故。須菩提、如來說第一波羅蜜非第一波羅蜜。是名第一波羅蜜。
"World Honored One: Having presently heard the teaching of this scripture, I do not have difficulty in adequately grasping its point. But if there is someone five hundred years hence who is able to hear this scripture, and believe, understand, and commit it to memory, then this person will be most rare. Why? This person will not be abiding in the notion of self, the notion of person, the notion of sentient being, or the notion of life span. And why? Because the notion of self is not a notion. The notion of person, the notion of sentient being, and the notion of life span are also not notions. And why? Those who are free from all notions are called buddhas."
The Buddha said to Subh?ti: "Yes, yes. You are right. You should know that if someone hears the teaching of this scripture and is neither shocked, afraid, or alarmed, this person is extremely rare. And why? Subh?ti, what the Tath?gata calls the greatest transcendence, is not the greatest transcendence. Therefore it is called the greatest transcendence."
須菩提、忍辱波羅蜜如來說非忍辱波羅蜜。何以故。須菩提、如我昔為歌利王割截身體。我於爾時無我相無人相無眾生相無壽者相。何以故。我於往昔節節支解時、若有我相人相眾生相壽者相應、生瞋恨。須菩提、又念過去於五百世作忍辱仙人。於爾所世無我相無人相無眾生相無壽者相。是故須菩提、菩薩應離一切相發阿耨多羅三藐三菩提心。不應住色生心。不應住聲香味觸法生心。應生無所住心。若心有住則為非住。是故佛說菩薩心不應住色布施。
"Subh?ti, the transcendent forbearance that I teach is not transcendent forbearance. And why not? Subh?ti, in a former lifetime my body was cut into pieces by the R?jah Kali?ga. If, at that time, I was not abiding in the notions of self, person, sentient being, or life span. And why not? If, at the time body was cut into pieces, if I had been holding to the notions of self, person, sentient being, or life span, I would have felt ill-will [toward Kali?ga]. Subh?ti, I also remember some five hundred lifetimes ago having practiced forbearance as a renunciant sage.1 At that time I was also free from the notions of self, person, sentient being, and life. Therefore, Subh?ti, the bodhisattvas should free themselves from all notions and arouse the aspiration for peerless perfect enlightenment. They should not arouse this aspiration while abiding in form, and they should not arouse this aspiration while abiding in sound, odor, taste, touch, or conceptualization. They should give rise to the aspiration that has no abode. If the mind abides, then this is not abiding. Therefore I say that the mind of the bodhisattvas should not abide in the form of charity."
須菩提、菩薩為利益一切眾生、應如是布施。如來說一切諸相即是非相。又說一切眾生則非眾生。須菩提、如來是真語者、實語者、如語者。不誑語者、不異語者。須菩提、如來所得法此法無實無虛。須菩提、若菩薩心住於法而行布施、如人入闇則無所見。若菩薩心不住法而行布施。如人有目日光明照見種種色。須菩提、當來之世若有善男子善女人。能於此經受持讀誦。則為如來以佛智慧悉知是人、悉見是人。皆得成就無量無邊功德。
"Subh?ti, when a bodhisattva wants to confer benefit on all sentient beings, she should practice charity like this. I teach that all notions are not notions. I also teach that all sentient beings are not sentient beings. Subh?ti, my words are true — they are authentic, and they explain things they way they are. My words are not deceptions, and they are not erroneous. Subh?ti, the dharma that I have attained, as a teaching, has neither truth nor falsity. Subh?ti, if a bodhisattva practices charity while abiding in [notions of] the teaching, it is like a person in the dark who cannot see anything. If a bodhisattva practices charity while not abiding in [notions of] the teaching, it is like a person with eyes wide open in the sunlight, seeing all kinds of forms. Subh?ti, if, in a future time there are good sons and good daughters who are able to memorize this scripture and recite it, then I will, with my buddha-wisdom, be fully aware of these people, seeing each one of them, as each one attains countless, limitless merit.
文章定位：
