金刚经

The Vajra Prajna Paramita Sutra

序号	标题	中文	英文
9	9	第九品一相无相分 “须菩提！于意云何？须陀洹能作是念：‘我得须陀洹果’不？”须菩提言：“不也，世尊！何以故？须陀洹名为入流，而无所入，不入色声香味触法，是名须陀洹。”“须菩提！于意云何？斯陀含能作是念：‘我得斯陀含果’不？”须菩提言：不也，世尊！何以故？斯陀含名一往来，而实无往来，是名斯陀含。”“须菩提！于意云何？阿那含能作是念：‘我得阿那含果’不？”须菩提言：“不也，世尊！何以故？阿那含名为不来，而实无不来，是名阿那含。”“须菩提！于意云何？阿罗汉能作是念，‘我得阿罗汉道’不？”须菩提言：“不也，世尊！何以故？实无有法名阿罗汉。世尊！若阿罗汉作是念：‘我得阿罗汉道’，即著我人众生寿者。世尊！佛说我得无诤三昧，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’。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。【今译】“须菩提，我再问你，初果须陀洹的圣人能认为自己已修得须陀洹果了吗？”须菩提说：“不能的，世尊。”“为什么？”“因为须陀洹这个果位叫入流，然而却无所入，他不被色、声、香、味、触、法所惑，这是一个须陀洹的名字，而没有须陀洹的实体。”“须菩提，你再想想，二果斯陀含可作这样的念头：我已得到斯陀含的果位吗？”须菩提说：“不可以，世尊。”“为什么？”“斯陀含具名为‘一往来’，然而实无往来，因此这只是斯陀含的名字。”“须菩提，你再想想，阿那含能有这样的念头：我已获得阿那含的正果而达到无来的境界吗？”须菩提答道：“不能，世尊。”“为什么？”“阿那含虽然名为不来，说是不需轮回，而实际上佛法无来无不来，因此阿那含只是有个无来的空名。”“须菩提，我再问你，阿罗汉能认为自己已经修行到达不再生死轮回这种境界吗？”须菩提说：“不能这样认为，世尊。”“为什么呢？”“实际上根本没有什么法是永恒不变的，因此阿罗汉也只是个名称。世尊，阿罗汉认为自己已修成了阿罗汉道，那他就有了我相、人相、众生相、寿者相。世尊，您曾说我已达到没有胜负心、斗争心的境界，这是人的最高境界，是超出欲界最高境界的阿罗汉。世尊，我倘若有这种心念：“我已修到了无争的阿罗汉境界。”您就不会说我已是达到一切无争境界的人了，因为我实际上什么也没修，只是得了个须菩提，是无争之人的名义而已。”	THE ONE APPEARANCE IS BEYOND APPEARANCES, NINE Subhuti, what do you think, can a Shrotaapana have the thought, 'Have I attained the Fruition of Shrotaapana'? Subhuti said,"No, World Honored One. Why? Shrotaapana means 'one who has entered the flow.' And yet, he has not entered anything. He has not entered forms, sounds, smells, tastes, tangible objects or dharmas. Therefore, he is called a Shrotaapana." "Subhuti, what do you think, can a Sakrdagamin have the thought, 'Have I attained the Fruition of Sakrdagamin'?" Subhuti said,"No, World Honored One. Why? Sakrdagamin means 'one who returns once more,' but actually he does not return. Therefore, he is called a Sakrdagamin." "Subhuti, what do you think, can an Anagamin have the thought, 'Have I attained the Fruition of Anagamin?'" Subhuti said,"No, World Honored One. Why? Anagamin means 'one who does not return,' but actually he is without not returning. Therefore, he is called an Anagamin." "Subhuti, what do you think, can an Arhat have the thought, 'Have I attained the Way of the Arhat?'" Subhuti said, "No World Honored One. Why? Actually, there is no dharma called 'Arhat.' World Honored One, if an Arhat had the thought, 'I have attained the Way of the Arhat,' that would be an attachment to self, others, living beings and to alife. World Honored One, the Buddha has said that I am foremost in the attainment of the No Strife Samadhi, and I am the foremost Arhat free from desire. Yet, World Honored One, I do not have the thought, 'I am an Arhat free from desire.' If I had the thought, 'I have attained the Way of the Arhat,' then the World Honored One would not say, 'Subhuti is foremost of those who delightin practicing Aranya.' Since Subhuti actually does not practice anything, he iscalled, 'Subhuti who delights in practicing Aranya.'"
10	10	第十品庄严净土分佛告须菩提：“于意云何？如来昔在然灯佛所，于法有所得不？”“不也，世尊！如来在然灯佛所，于法实无所得。”“须菩提！于意云何？菩萨庄严佛土不？”“不也，世尊！何以故？庄严佛土者，即非庄严，是名庄严。”“是故须菩提！诸菩萨摩诃萨应如是生清净心，不应住色生心，不应住声香味触法生心，应无所住而生其心。须菩提！譬如有人，身如须弥山王，于意云何？是身为大不？”须菩提言：“甚大，世尊！何以故？佛说非身，是名大身。” 【今译】佛对须菩提说：“你想想，我当初在然灯佛那里，佛法上有所修得了没有？”“没有，您在然灯佛处并未修得什么佛法。”“须菩提，我再问你，菩萨用其功德来庄严佛土吗？”“没有，世尊。”“为什么呢？”“说是庄严佛土，就是不庄严，是叫做庄严。”“因此，须菩提，各位菩萨摩诃萨，应该像这样修得清净心，不应当固持声、色、香、味、触、法而生成心念。应该无所执著而生成空灵洁净的心念。须菩提，比方说有个人，身体像须弥山那样高大，你想想，这身体高大不高大？” 须菩提答道：“很大，世尊。”“为什么这样说呢？”“佛说的非身就是法身，没有边际，那才是大身。”	ADORNING PURE LANDS, TEN The Buddha said to Subhuti, "What do you think? Did the Thus Come One obtain any Dharma when he was with Burning Lamp Buddha in the past?" "No, World Honored One, the Thus Come One did not actually obtain any Dharma when he was with Burning Lamp Buddha." "Subhuti what do you think? Does a Bodhisattva adorn Buddhalands?" "No, World Honored One. Why? One who adorns Buddhalands does not adorn anything. Therefore,it is called adorning." "Therefore Subhuti, all Bodhisattvas Mahasattvas should thus produce a pure mind which does not rely on forms, sounds, smells, tastes, tangible objects or dharmas. He should produce a mind which does not rely on anything. Subhuti, suppose a person had a body like Sumeru, king of mountains. What do you think? Would that body be big?"Subhuti addressed the Buddha, "Very big, World Honored One. Why? The Buddha says it is not a body. Therefore, it is called a big body."
11	11	第十一品无为福胜分 “须菩提！如恒河中所有沙数，如是沙等恒河，于意云何？是诸恒河沙宁为多不？”须菩提言：“甚多，世尊！但诸恒河尚多无数，何况其沙。”“须菩提！我今实言告汝：若有善男子、善女人，以七宝满尔所恒河沙数三千大千世界，以用布施，得福多不？”须菩提言：“甚多，世尊！”佛告须菩提：“若善男子、善女人，于此经中，乃至受持四句偈等，为他人说，而此福德胜前福德。”	THE SUPREMACY OF UNCONDITIONED BLESSINGS, ELEVEN Subhuti, suppose there were as many Ganges Rivers as there are grains of sand in the Ganges River. What do you think, would the grains of sand in all those Ganges Rivers be many? Subhuti said, "Very many, World Honored One. That many Ganges rivers alone would be uncountable, how much the more so the grains of sands contained in them. "Subhuti, I am speaking truthfully. Suppose a good man or good woman had filled with the Seven Kinds of Precious Gems as many Threefold Great Thousand World Systems as there are grains of sand in all those Ganges Rivers and gave them as an offering. Would that person obtain many blessings?" Subhuti said, "Very many, World Honored One." The Buddha told Subhuti, "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, those blessings and virtues would surpass the previous blessings and virtues."
12	12	第十二品尊重正教分 “复次，须菩提！随说是经，乃至四句偈等，当知此处，一切世间、天人、阿修罗，皆应供养，如佛塔庙，何况有人尽能受持读诵。须菩提！当知是人成就最上第一希有之法，若是经典所在之处，则为有佛，若尊重弟子。”	REVERING THE PROPER TEACHING, TWELVE Moreover, Subhuti, know that all the gods, 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, just as they would make offerings to a Buddha, a stupa or a temple. 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. Subhuti you should know that such people accomplish the supreme, foremost and most rare of dharmas. Wherever this Sutra is found, there is a Buddha or reverent disciple.
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