金刚经

The Vajra Prajna Paramita Sutra

序号	标题	中文	英文
17	17	第十七品究竟无我分尔时，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？”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？须菩提！若菩萨有我相、人相、众生相、寿者相，即非菩萨。所以者何？须菩提！实无有法发阿耨多罗三藐三菩提者。”“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？”“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。”佛言：“如是！如是！须菩提！实无有法如来得阿耨多罗三藐三菩提。须菩提！若有法得阿耨多罗三藐三菩提，然灯佛则不与我授记：汝于来世，当得作佛，号释迦牟尼。以实无有法得阿耨多罗三藐三菩提，是故然灯佛与我授记，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。若有人言：‘如来得阿耨多罗三藐三菩提’。须菩提！实无有法，佛得阿耨多罗三藐三菩提。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。须菩提！所言一切法者，即非一切法，是故名一切法。须菩提！譬如人身长大。”须菩提言：“世尊！如来说：人身长大，即为非大身，是名大身。”“须菩提！菩萨亦如是。若作是言：‘我当灭度无量众生’，即不名菩萨。何以故？须菩提！无有法名为菩萨。是故佛说：一切法无我、无人、无众生、无寿者。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。须菩提！若菩萨通达无我法者，如来说名真是菩萨。	ULTIMATELY THERE IS NO SELF, SEVENTEEN Then Subhuti addressed the Buddha, "World Honored One, if a good man or good woman resolves his mind on Anuttarasamyaksambodhi, on what should he rely? How should he subdue his mind?" The Buddha told Subhuti, "A good man or good woman who resolves his mind on Anuttarasamyaksambodhi should think thus: 'I should take all living beings across to Cessation. Yet when all living beings have been taken across to Cessation, actually not one living being has been taken across to Cessation.' Why? Subhuti, if a Bodhisattva has an appearance of self, others, living beings or a life, he is not a Bodhisattva. For what reason? Subhuti, actually there is no such dharma as resolving one's mind on Anuttarasamyaksambodhi. "Subhuti, what do you think, when the Thus Come One was with Burning Lamp Buddha, did he attain the dharma of Anuttarasamyaksambodhi?" "No, World Honored One. As I understand what the Buddha has said, when the Buddha was with Burning Lamp Buddha, he did not attain the dharma of Anuttarasamyaksambodhi." The Buddha said, "So it is, so it is Subhuti. The Thus Come One did not actually attain the dharma of Anuttarasamyaksambodhi. Subhuti, if the Thus Come One had actually attained the dharma of Anuttarasamyaksambodhi, then Burning Lamp Buddha would not have given me the prediction: 'You will in the future become a Buddha with the name Shakyamuni.' Since I did not actually attain the dharma of Anuttarasamyaksambodhi, Burning Lamp Buddha gave me the prediction saying these words, 'You will in the future become a Buddha with the name Shakyamuni.' Why? 'Thus Come One' means 'all dharmas are "thus".' Someone might say the Thus Come One attained Anuttarasamyaksambodhi, Subhuti, but actually the Buddha did not attain the dharma of Anuttarasamyaksambodhi. Subhuti, there is nothing true nor false in the Anuttarasamyaksambodhi the Thus Come One attains. Therefore, the Thus Come One says that all dharmas are Buddhadharma. Subhuti, what are spoken of as 'all dharmas', are not all dharmas. Therefore they are called 'all dharmas.' "Subhuti, suppose there is a person with a big body." Subhuti said, "World Honored One, the Thus Come One speaks of a big body as not being a big body. Therefore it is called a big body." "Subhuti, a Bodhisattva is also like this. If he said, 'I should take across immeasurable living beings to Cessation,' then he could not be called a Bodhisattva. Why? Subhuti, there is really no dharma called a Bodhisattva. Therefore the Buddha says that all dharmas are without self, others, living beings or a life. "Subhuti, if a Bodhisattva said, 'I should adorn Buddhalands,' he could not be called a Bodhisattva. Why? What the Thus Come One speaks of as adorning Buddhalands is not adorning Buddhalands. Therefore it is called adorning Buddhalands. Subhuti, if a Bodhisattva comprehends the dharma of no self, the Thus Come One calls him a true Bodhisattva."
18	18	第十八品一体同观分 “须菩提！于意云何？如来有肉眼不？” “如是，世尊！如来有肉眼。” “须菩提！于意云何？如来有天眼不？” “如是，世尊！如来有天眼。” “须菩提！于意云何？如来有慧眼不？” “如是，世尊！如来有慧眼。” “须菩提！于意云何？如来有法眼不？” “如是，世尊！如来有法眼。” “须菩提！于意云何？如来有佛眼不？” “如是，世尊！如来有佛眼。” “须菩提！于意云何？恒河中所有沙，佛说是沙不？” “如是，世尊！如来说是沙。” “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？”“甚多，世尊！”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？须菩提！过去心不可得，现在心不可得，未来心不可得。”	CONTEMPLATING THE ONENESS OF EVERYTHING, EIGHTEEN Subhuti, what do you think, does the Thus Come One have the Flesh Eye? So it is, World Honored One. The Thus Come One has the Flesh Eye. Subhuti, what do you think, does the Thus Come One have the Heavenly Eye? So it is, World Honored One. The Thus Come One has the Heavenly Eye. Subhuti, what do you think, does the Thus Come One have the Wisdom Eye? So it is, World Honored One. The Thus Come One has the Wisdom Eye. Subhuti, what do you think, does the Thus Come One have the Dharma Eye? So it is, World Honored One. The Thus Come One has the Dharma Eye. Subhuti, what do you think, does the Thus Come One have the Buddha Eye? So it is, World Honored One. The Thus Come One has the Buddha Eye. Subhuti, what do you think, has the Thus Come One said that all the sand of the Ganges River is sand? So it is, World Honored One. The Thus Come One has said that all that sand is sand. Subhuti, what do you think, if there were as many Ganges rivers as there are grains of sand in one Ganges River, and there were as many Buddhalands as there were grains of sand in all those Ganges rivers, would that be many Buddhalands? Very many, World Honored One. The Buddha told Subhuti, "The Thus Come One thoroughly knows all the various thoughts that occur to every living being in each of those Buddhalands. Why? The Thus Come One says that all thoughts are not thoughts. Therefore they are called thoughts. For what reason? Subhuti, you cannot recover past thoughts, you cannot hold on to present thoughts, and you cannot obtain future thoughts."
19	19	第十九品法界通分分 “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？”“如是，世尊！此人以是因缘，得福甚多。”“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。”	UNDERSTANDING AND TRANSFORMING THE DHARMA REALM, NINETEEN Subhuti, what do you think, would a person because of the causes and conditions of filling a threefold great thousand world system with the seven kinds of precious gems and giving them as an offering, obtain many blessings? "So it is, World Honored One. That person on account of his giving would obtain very many blessings." "Subhuti, if these blessings and virtues are real, the Thus Come One would not speak about obtaining many blessings. But because these blessings and virtues do not exist, the Thus Come One speaks of obtaining many blessings."
20	20	第二十品离色离相分 “须菩提！于意云何？佛可以具足色身见不？”“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。”“须菩提！于意云何？如来可以具足诸相见不？”“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。”	LEAVING BOTH FORM AND APPEARANCES, TWENTY Subhuti, what do you think, should one look for Buddha in his perfect physical body? "No, World Honored One, one should not look for Thus Come One in his perfect physical body. Why? The Thus Come One has said that the perfect physical body is not the perfect physical body. Therefore it is called the perfect physical body." "Subhuti, what do you think, should one look for Thus Come One in all his perfect appearances?" "No, World Honored One, one should not look for Thus Come One in all his perfect appearances. Why? The Thus Come One has said perfect appearances are not perfect appearances. Therefore they are called perfect appearances."
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