金刚经

The Vajra Prajna Paramita Sutra

序号	标题	中文	英文
13	13	第十三品如法受持分尔时，须菩提白佛言：“世尊！当何名此经，我等云何奉持？”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？须菩提！佛说般若波罗蜜，即非般若波罗蜜。须菩提！于意云何？如来有所说法不？”须菩提白佛言：“世尊！如来无所说。”“须菩提！于意云何？三千大千世界所有微尘是为多不？”须菩提言：“甚多，世尊！”“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。须菩提！于意云何？可以三十二相见如来不？”“不也，世尊！何以故？如来说：三十二相，即是非相，是名三十二相。”“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。”	ACCEPTING AND UPHOLDING THE DHARMA OF "THUSNESS", THIRTEEN Then Subhuti addressed the Buddha, "World Honored One, what name should we give this Sutra, and how should we uphold it?" The Buddha told Subhuti, "The name of this Sutra is Vajra Prajna Paramita. You should uphold it by that name. Why? The Buddha said that Prajna Paramita is not Prajna Paramita. Therefore, it is called Prajna Paramita. "Subhuti, what do you think, has the Thus Come One spoken any Dharma?" Subhuti addressed the Buddha, "The Thus Come One has not spoken any Dharma." "Subhuti, what do you think, are there many particles of dust in a Threefold Great Thousand World System?" Subhuti said, "Very many, World Honored One." "Subhuti, the Thus Come One says that particles of dust are not particles of dust. Therefore, they are called particles of dust. The Thus Come One says that world systems are not world systems. Therefore, they are called world systems. "Subhuti, what do you think, is it possible to see the Thus Come One in his Thirty-two Physical Appearances?" "No World Honored One, it is not possible see the Thus Come One in his Thirty-two Physical Appearances. Why? The Thus Come One says that the Thirty-two Physical Appearances are not physical appearances. Therefore they are called the Thirty-two Physical Appearances." "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, but if another person were to accept and uphold even as few as four lines of verse of this Sutra and explain them for others, that person's blessings would be greater."
14	14	第十四品离相寂灭分尔时，须菩提闻说是经，深解义趣，涕泪悲泣，而白佛言：“希有，世尊！佛说如是甚深经典，我从昔来所得慧眼，未曾得闻如是之经。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。世尊！是实相者，即是非相，是故如来说名实相。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。”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？须菩提！如来说第一波罗蜜，非第一波罗蜜，是名第一波罗蜜。须菩提！忍辱波罗蜜，如来说非忍辱波罗蜜，是名忍辱波罗蜜。何以故？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，应生嗔恨。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。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，即为非住。是故佛说：‘菩萨心不应住色布施。’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，即非众生。须菩提！如来是真语者、实语者、如语者、不诳语者、不异语者。须菩提！如来所得法，此法无实无虚。须菩提，若菩萨心住于法而行布施，如人入暗，即无所见。若菩萨心不住法而行布施，如人有目，日光明照，见种种色。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。”	LEAVING APPEARANCES AND STILL CESSATION, FOURTEEN At that time, upon hearing this sutra and deeply understanding its purport, Subhuti wept and felt remorse, and addressed the Buddha, "How rare, World Honored One, is this Sutra so profoundly explained by the Buddha. From the time I attained the eye of wisdom until the present, I have never heard such a Sutra. World Honored One, if someone listens to this Sutra with a mind of pure faith and can bring forth the Appearance of Reality, know that such a person has accomplished foremost and rare merit and virtue. "World Honored One, the Appearance of Reality is without appearance. Therefore the Thus Come One calls it the Appearance of Reality. "World Honored One, now as I listen to this Sutra, I believe, understand, accept and uphold it without difficulty. In the future, in the last five hundred years, if there are living beings who when they hear this Sutra, believe, understand, accept and uphold it, they will be outstanding and most rare. Why? Such people will be without the appearance of a self, the appearance of others, the appearance of living beings, and the appearance of a life. Why? The appearance of self is actually no appearance. The appearance of others, the appearance of living beings and the appearance of a life are actually not appearances. Why? All those who are called Buddhas have relinquished all appearances." The Buddha told Subhuti, "So it is, so it is. If someone hears this Sutra and is not frightened, alarmed, or terrified, you should know such a person is most rare. Why? Subhuti, the foremost Paramita spoken of by the Thus Come One is not the foremost Paramita. Therefore it is called the foremost Paramita. "Subhuti, the Paramita of patience spoken of by the Thus Come One is not the Paramita of patience. Therefore it is called the Paramita of patience. Why? Subhuti, in the past when the King of Kalinga dismembered my body, I had no appearance of a self, of others, of living beings or of a life. Why? When I was cut limb from limb, if I had an appearance of a self, an appearance of others, an appearance of living beings or an appearance of a life, I would have been outraged. "Moreover, Subhuti, I recall that in the past, for five hundred lives, I was the Patient Immortal. During all those lives I was without the appearance of a self, others, living beings or a life. For that reason, Subhuti, a Bodhisattva should relinquish all appearances and bring forth the mind of Anuttarasamyaksambodhi. He should bring forth thoughts which do not rely on forms or which do not rely on sounds, smells, tastes, tangible objects, or dharmas. He should bring forth thoughts which do not rely on anything. Any relying of the mind is not relying. Therefore the Buddha says, 'The Bodhisattva's mind should not rely on forms when he gives.' Subhuti, because the Bodhisattva wishes to benefit all living beings, he should give in this way. "The Thus Come One says that all appearances are actually not appearances, and that all living beings are actually not living beings. Subhuti, the Thus Come One speaks the truth. He speaks factually. He speaks of things as they really are. He never deceives nor are his words peculiar. Subhuti, the Dharma the Thus Come One obtained is neither true nor false. "Subhuti, a Bodhisattva who gives with a mind relying on dharmas is like a person in the dark who sees nothing at all. A Bodhisattva who gives with a mind that does not rely on dharmas is like a person with eyes who can see all kinds of things in the bright sunlight. "Subhuti, if in the future there is a good man or good woman who can accept, uphold, read or recite this Sutra, then the Thus Come One using his Buddha-wisdom will thoroughly know and thoroughly see such a person. That person will obtain immeasurable and boundless merit and virtue."
15	15	第十五品持经功德分 “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。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，即为荷担如来阿耨多罗三藐三菩提。何以故？须菩提！若乐小法者，著我见、人见、众生见、寿者见，则于此经，不能听受读诵、为人解说。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。”	THE MERIT AND VIRTUE GAINED FROM UPHOLDING THIS SUTRA, FIFTEEN 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, and again at noon give away as many bodies as there are grains of sand in the Ganges River, and again in the evening give away as many bodies as there are grains of sand in the Ganges River, giving away bodies like that throughout immeasurable hundreds of thousands of billions of kalpas. But if someone else were to hear this Sutra and believe it without reservation, his blessings would surpass the blessings of the former person. How much greater the blessings would be if one could write out, accept, uphold, read, recite and explain this Sutra for others. Subhuti, to sum it up, the merit and virtue of this Sutra is inconceivable, incalculable and boundless. The Thus Come One spoke it for those intent on the Great Vehicle, for those intent on the foremost vehicle. The Thus Come One knows and sees all people who can accept, uphold, read, recite and extensively explain this Sutra for others. Such people perfect immeasurable, incalculable, boundless and inconceivable merit and virtue and sustain the Thus Come One's Anuttarasamyaksambodhi. Why? Subhuti, one who delights in lesser dharmas is attached to a view of a self, a view of others, a view of living beings and a view of a life. This person cannot hear, accept, uphold, read or recite this Sutra or explain it for others. "Subhuti, the gods, humans, and asuras of the world should make offerings wherever this Sutra is found. Know that this place is a Stupa. All beings should pay respect, worship, circumambulate and decorate it with incense and flowers."
16	16	第十六品能净业障分 “复次，须菩提！若善男子、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。”“须菩提！我念过去无量阿僧祗劫，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。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，心即狂乱，狐疑不信。须菩提！当知是经义不可思议，果报亦不可思议。”	KARMIC OBSTRUCTIONS CAN BE PURIFIED, SIXTEEN Moreover， Subhuti, if a good man or good woman who accepts, upholds, reads or recites this Sutra, is ridiculed, that is because that person has karmic offenses from past lives which destine him for the evil paths. But as a result of the ridicule he receives from others in his present life, his previous karmic offenses are destroyed and he will attain Anuttarasamyaksambodhi. Subhuti, I recall that in the past, for immeasurable asamkhyeya kalpas, prior to Dipankara Buddha, I encountered eighty-four trillion nayutas of Buddhas. I made offerings to and served them all without exception. If there are others in the Final Period who can accept, uphold, read or recite this Sutra, the merit and virtue they obtain is a hundred times more, 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. "Subhuti, 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, then those who hear might go insane or disbelieve. Subhuti, you should know that the principles in this Sutra are inconceivable. So too are the rewards it generates."
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