THE

DIAMOND OF
PERFECT WISDOM
SUTRA

金剛般若波羅蜜經

Translated by the Chung Tai Translation Committee

Based on the Chinese translation by Kumarajiva
and English translations by Charles Muller and others
January 2009 v1.94
 Namo Fundamental Teacher Shakyamuni Buddha (3 times)

南無本師釋迦牟尼佛 （三稱）

Sutra Opening Verse

The Dharma, infinitely profound and subtle,

Is rarely encountered even in a million kalpas.
Now we are able to hear, study, and follow it,
May we fully realize the Tathagata’s true meaning.

開經偈

無 上 甚 深 微 妙 法
百 千 萬 劫 難 遭 遇
我 今 見 聞 得 受 持
願 解 如 來 真 實 義

Chung Tai Translation Committee v1.95, p.1

 The Diamond of Perfect Wisdom Sutra
金剛般若波羅蜜經
Chinese translation by Tripitaka Master Kumarajiva
姚秦三藏法師鳩摩羅什 譯
1. Convocation of the Assembly
Thus I have heard. Once, the Buddha was staying in the
Anathapindada’s Park at Jeta Grove in Shravasti, with a
community of 1,250 bhiksus. When it was mealtime, the
World Honored One put on his robe, took his alms-bowl, and
went into the great city of Shravasti, going from house to house
to beg for food. This done, he returned to his abiding place,
finished the meal, put away his robe and bowl, washed his
feet, arranged his seat, and sat down.

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•

2. Subhuti Requests the Teaching

Then, the elder Subhuti in the assembly arose from his seat,
bared his right shoulder, knelt on his right knee with his
palms joined, and respectfully addressed the Buddha: “How
remarkable, World Honored One, that the Tathagata is ever-
mindful of bodhisattvas, protecting and instructing them well!
World Honored One, when good men and good women
resolve to attain unsurpassed complete enlightenment (anuttara-
samyak-sambodhi), how should they abide their mind, and how
should they subdue their thoughts?”

Chung Tai Translation Committee v1.95, p.2

The Buddha said, “Excellent! Excellent! Subhuti, it is as you
have said. The Tathagata is ever-mindful of bodhisattvas,
protecting and instructing them well. Now listen attentively,
and I shall explain it for you: Good men and good women
who resolve to attain unsurpassed complete enlightenment
should thus abide and subdue their thoughts.” The Venerable
Subhuti said: “Yes, World Honored One. We are listening
with great anticipation.”

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•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•

3. The Bodhisattva Vow

The Buddha said to Subhuti: “The bodhisattvas and
mahasattvas should thus subdue their thoughts: All the
different types of sentient beings, whether they are born from
eggs, from wombs, from moisture, or by transformation;
whether or not they have form; whether they have thoughts
or no thoughts, or have neither thought nor non-thought, I
will liberate them by leading them to nirvana without residue.
When immeasurable, countless, infinite numbers of sentient
beings have been liberated, in reality, no sentient beings have
been liberated. Why is this so? Subhuti, if bodhisattvas abide
in the notions of a self, a person, a sentient being, or a life
span, they are not bodhisattvas.”

Chung Tai Translation Committee v1.95, p.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•

4. Unattached Practice of Charity

“Furthermore, Subhuti, in the practice of charity,
bodhisattvas should abide in nothing whatsoever. That is, to
practice charity without attachment to form, sound, smell,
taste, touch, or dharmas. Subhuti, bodhisattvas should
practice charity this way, without attachment to anything.
Why? If bodhisattvas practice charity without attachment,
their merits are immeasurable. Subhuti, what do you think?
Is the space in the eastern direction measurable?” “No,
World Honored One, it is immeasurable.” “Subhuti, is any of
the space above or below, in the four cardinal directions, or
in the four intermediate directions measurable?” “They are
immeasurable, World Honored One.”

“Subhuti, the merits attained by bodhisattvas who practice

charity without attachment are also immeasurable like space.
Subhuti, bodhisattvas should abide in this teaching.”

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•

Chung Tai Translation Committee v1.95, p.4

 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•

5. Physical Attributes of Buddhahood

“Subhuti, what do you think? Can one recognize the
Tathagata by means of his physical appearance?” “No,
World Honored One. One cannot recognize the Tathagata by
his physical appearance. Why not? The Tathagata teaches
that physical appearances are actually not physical
appearances.” The Buddha said to Subhuti: “All appearances
are illusory. To see that appearances are not appearances is
to see the Tathagata.”

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•

6. The Merit of True Faith

Subhuti addressed the Buddha, “World Honored One, will
there be any sentient beings who give rise to true faith upon
hearing this teaching?” The Buddha said to Subhuti, “Do not
even say such a thing. After my passing, in the last five
hundred years [of the Dharma ending age], there will be
those who observe the precepts and cultivate merit, who
have faith that these are words of truth. You should know
that these people have not merely cultivated the roots of
virtue with one buddha, two buddhas, three, four, or five
buddhas; they have cultivated all kinds of virtuous roots with
hundreds of thousands, even countless numbers of buddhas.
Upon hearing these passages, Subhuti, some will, in an

Chung Tai Translation Committee v1.95, p.5

instant, give rise to pure faith. The Tathagata fully knows
and fully sees these beings as they attain such countless
merits. Why? It is because these sentient beings are free from
the notions of a self, a person, a sentient being, or a life span.
They are also free from the notions of dharmas or non-
dharmas.

“Why? If the minds of these sentient beings cherish these

notions, then they will cling to a self, a person, a sentient
being, and a life span. If they cherish the notion of dharmas,
they will cling to a self, a person, a sentient being, and a life
span. Why? If they cherish the notion of non-dharmas, they
will cling to a self, a person, a sentient being, and a life span.
Therefore one should not cherish dharmas or non-dharmas.
For this reason, the Tathagata often teaches: Bhiksus, know
that my Dharma is like a raft. If even the correct teachings
(Dharma) should be abandoned, how much more so the
incorrect teachings (non-Dharma)?”

正信希有分第六
須菩提白佛言•世尊•頗有眾生•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•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•
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•

Chung Tai Translation Committee v1.95, p.6

 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•

7. No Attainment, No Teaching
“Subhuti, what do you think? Has the Tathagata attained
unsurpassed complete enlightenment? And does he explain
the Dharma?” Subhuti said: “As I understand the meaning of
what the Buddha has said, there is no fixed teaching called
unsurpassed complete enlightenment. And there is also no
fixed teaching that the Tathagata can convey. Why? The
Dharma explained by the Tathagata cannot be grasped or
explained. They are neither Dharmas nor non-Dharmas. How
is this so? It is because all the saints and sages are
distinguished by the Unconditioned Dharma.”

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•

8. Real Merit Has No Merit

“Subhuti, what do you think? If a person were to fill a
trichiliocosm with the seven jewels and give them away in
charity, wouldn’t the merit attained by this person be great?”
Subhuti said, “Extremely great, World Honored One. Why?
The nature of merit is empty; therefore the Tathagata says
that this merit is great.” The Buddha said: “But if a person
comprehends and follows even a four-line verse of this sutra,
and teaches it to others, this person’s merit would exceed
that of the former example. Why? Subhuti, all buddhas and

Chung Tai Translation Committee v1.95, p.7

all of their teachings on unsurpassed complete enlightenment
originate from this sutra. Subhuti, that which is called the
Buddha Dharma is not the Buddha Dharma; therefore it is
called the Buddha Dharma.”

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•即非福德
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•是名佛法•

9. The Four Stages of an Arhat

“Subhuti, what do you think? Does a srota-apanna have the
thought: ‘I have attained the realization of the srota-
apanna’?” Subhuti said, “No, World Honored One. Why not?
Because ‘srota-apanna’ means ‘stream-enterer,’ and there is
in fact nothing to enter; one who does not enter into form,
sound, smell, taste, touch, or dharmas is called a srota-
apanna.”

“Subhuti, what do you think? Does a sakridagamin have the

thought, ‘I have attained the realization of the
sakridagamin’?” Subhuti said: “No, World Honored One.
Why not? Although ‘sakridagamin’ means to go and come
one more time, there is, in reality, no going and no coming.
Therefore he is called a sakridagamin.”

“Subhuti, what do you think? Does an anagamin have the

thought, ‘I have attained the realization of the anagamin’?”
Subhuti said, “No, World Honored One. Why not?

Chung Tai Translation Committee v1.95, p.8

‘Anagamin’ means non-returning [to the human world], but
there is, in fact, no such thing as non-returning. Therefore he
is called an anagamin.”

“Subhuti, what do you think? Does an arhat have the thought,

‘I have attained the realization of the arhat’?” Subhuti said,
“No, World Honored One. Why not? There is, in reality, no
such a thing called ‘arhat.’ World Honored One, if an arhat
should give rise to the thought, ‘I have attained the
realization of the arhat’, this means that he is attached to the
notions of a self, a person, a sentient being, or a life span.

“World Honored One, you have said that of all people I am

the foremost in attaining the samadhi of non-contention, and
the foremost arhat in being free from desires. But I do not
have the thought that I am an arhat who is free from desires.
World Honored One, if I were to give rise to the thought that
I have attained arhatship, then you would not have said that
Subhuti practices aranya—abiding peacefully in non-
contention. In reality, Subhuti abides in nothing at all,
therefore Subhuti is called one who abides peacefully in non-
contention.”

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•

Chung Tai Translation Committee v1.95, p.9

 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•

10. Transformation to a Buddha World

The Buddha said to Subhuti, “What do you think? When the
Tathagata studied under Dipankara Buddha, did he receive
any Dharma?” “No, World Honored One, when the
Tathagata studied under Dipankara Buddha, he did not
receive any Dharma.” “Subhuti, what do you think? Does a
bodhisattva transform a world into a Buddha world?” “No,
he does not, World Honored One. Why not? One who
transforms the world does not transform the world; that is to
transform the world.”

“And so, Subhuti, bodhisattvas and mahasattvas should give

rise to a pure mind that is not attached to form, sound, smell,
taste, touch, or dharmas. The mind should act without any
attachments. Subhuti, if there were a person with a body the
size of Mt. Sumeru, what do you think? Wouldn’t this body
be huge?” “Extremely huge, World Honored One. Why? The
Buddha teaches us that a body is not a body, hence it is
called a huge body.”

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•須菩提•於意云何•菩薩莊嚴佛土不•

Chung Tai Translation Committee v1.95, p.10

 不也•世尊•何以故•莊嚴佛土者•即非莊嚴•
是名莊嚴•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•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•

11. Merits of this Sutra

“Subhuti, what do you think? If there were as many Ganges
Rivers as the grains of sand in the Ganges, wouldn’t the
amount of sand contained in all those Ganges Rivers be
great?” Subhuti said, “Extremely great, World Honored One.
If even the number of the Ganges Rivers is innumerable,
how much more so their grains of sand?” “Subhuti, now I
tell you truthfully: If a good man or good woman filled as
many trichiliocosms as the grains of sand in all those Ganges
Rivers with the seven jewels, and gave them away in charity,
wouldn’t this merit be great?” “Extremely great, World
Honored One.” The Buddha said to Subhuti: “If a good man
or good woman is able to comprehend and follow a four-line
verse of this sutra and teach it to others, their merit will be
far greater.”

無為福勝分第十一
須菩提•如恆河中所有沙數•如是沙等恆河•於
意云何•是諸恆河沙•寧為多不•須菩提言•甚
多•世尊•但諸恆河•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
寶滿爾所恆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•

Chung Tai Translation Committee v1.95, p.11

 12. The Most Extraordinary Merit
“Furthermore, Subhuti, wherever one teaches or recites so
much as a four-line verse of this sutra, that place should be
venerated as a Buddha-shrine by heavenly beings, human
beings, and asuras in this world. How much more so is the
case where one can completely remember, comprehend, and
follow this sutra! Subhuti, you should know that such a
person has achieved the highest, rarest of accomplishments.
Wherever this sutra is present, it is as if the Buddha and the
Buddha’s revered disciples were also present.”

尊重正教分第十二
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•即為有佛•若尊重弟子•

13. Naming of the Sutra

Then Subhuti addressed the Buddha, “World Honored One,
what should we call this sutra, and how should we uphold
it?” The Buddha said to Subhuti: “This sutra is called the
Diamond of Perfect Wisdom. You should revere this title
and practice the sutra accordingly. Why? Subhuti, the
Buddha teaches that ‘prajna paramita’ (perfection of wisdom)
is not prajna paramita. Therefore it is called prajna paramita.
Subhuti, what do you think? Does the Tathagata have any
Dharma to teach?” Subhuti said to the Buddha, “World
Honored One, the Tathagata has nothing to teach.” “Subhuti,
what do you think? Are all the tiny particles contained in this
trichiliocosm great in number?” Subhuti said, “Extremely
great, World Honored One.” “Subhuti, the Tathagata teaches
that tiny particles are not tiny particles. Therefore they are

Chung Tai Translation Committee v1.95, p.12

called tiny particles. The Tathagata teaches that worlds are
not worlds. Therefore they are called worlds.

“Subhuti, what do you think? Can the Tathagata be

recognized by means of his thirty-two physical attributes?”
“No, he cannot, World Honored One. One cannot recognize
the Tathagata by means of his thirty-two physical attributes.
Why not? Because the Tathagata teaches that the thirty-two
physical attributes are in fact not real attributes. Therefore
they are called the thirty-two physical attributes.” “Subhuti,
if a good man or good woman were to dedicate lifetimes as
numerous as the grains of sand in the Ganges River to
charitable acts, and another comprehended and followed
even a four-line verse of this sutra and taught it to others, the
merits gained by the latter would far exceed that of the
former.”

如法受持分第十三
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•即非般若波羅蜜•是名般若波
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•

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•以恆河沙等身命布
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•

Chung Tai Translation Committee v1.95, p.13

 14. A Mind Without Attachments
Upon hearing this sermon, Subhuti was moved to tears,
having deeply understood its meaning and significance. He
said to the Buddha: “How remarkable, World Honored One!
You have taught us such a profound sutra. Even though I
have long attained the Wisdom Eye, I have never heard such
a teaching before. World Honored One, if someone who
hears this sutra gives rise to pure faith, and thus perceives the
true nature of reality, we should know that this person has
achieved the most extraordinary virtue. World Honored One,
the true nature of reality is empty. This is what the Tathagata
calls the true nature of reality.

“World Honored One, having just heard this sutra, I have no

difficulty in believing, comprehending, and following it. But in
the ages to come, in the last five hundred years, if there are
sentient beings who hear this sutra, believe, comprehend, and
follow it, they will be most remarkable beings. Why? These
beings do not abide in the notions of a self, a person, a
sentient being, or a life span. Why? Because a self is not a
self. The appearances of a person, a sentient being, and a life
span are likewise illusory. Why? Those who relinquish all
appearances and notions are called buddhas.”

The Buddha said to Subhuti: “So it is, so it is. You should

know that if someone who hears the teaching of this sutra is
neither shocked, frightened, nor disturbed, this person is
extremely rare. And why? Subhuti, the Tathagata says that
the foremost paramita is not the foremost paramita.
Therefore it is called the foremost paramita. Subhuti, the
Tathagata teaches that tolerance paramita is not tolerance
paramita. Therefore it is called tolerance paramita. Why?
Subhuti, in a former lifetime my body was mutilated by King
Kalinga. At that time, I had no notions of a self, a person, a

Chung Tai Translation Committee v1.95, p.14

sentient being, or a life span. Why not? If I had held to the
notions of a self, a person, a sentient being, or a life span,
when my body was dismembered limb after limb, I would
have given rise to feelings of resentment and hatred.

“Subhuti, I also recall that for five hundred lifetimes I was a

rishi of tolerance. At that time, I was also free from the
notions of a self, a person, a sentient being, or a life span.
Therefore, Subhuti, bodhisattvas should relinquish all
appearances and notions in their resolve to attain
unsurpassed complete enlightenment. They should not give
rise to any thought attached to form, sound, smell, taste,
touch, or dharma. They should give rise to a mind without
any attachments. Any attachment of the mind is errant.
Therefore the Buddha says that a bodhisattva should practice
charity with a mind unattached to form. Subhuti, to benefit
all sentient beings, a bodhisattva should practice charity in
this way. The Tathagata teaches that all appearances and
notions are not appearances and notions, and that all sentient
beings are not sentient beings.

“Subhuti, what the Tathagata speaks is true, real, and as it is.

His words are neither deceptive nor contradictory. Subhuti,
the Truth that the Tathagata has attained is neither real nor
unreal. Subhuti, if a bodhisattva practices charity with
attachments, he is like a person in the dark who cannot see
anything. If a bodhisattva practices charity without any
attachments, he is like a person under the bright sun with
eyes open, seeing all things clearly. Subhuti, if in a future
time there are good men and women who are able to recite,
remember, comprehend, and follow this sutra, the Tathagata,
with his Buddha-wisdom, will clearly perceive and recognize
each one of them as they all achieve immeasurable and
infinite virtues.”

Chung Tai Translation Committee v1.95, p.15

 離相寂滅分第十四
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•即生實相•當知
是人•成就第一希有功德•世尊•是實相者•即
是非相•是故如來說名實相•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•是人即
為第一希有•何以故•此人無我相•無人相•無
眾生相•無壽者相•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•即名諸佛•

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•即非第一波羅蜜•
是名第一波羅蜜•須菩提•忍辱波羅蜜•如來說
非忍辱波羅蜜•是名忍辱波羅蜜•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•即為非住•是故
佛說菩薩心•不應住色布施•須菩提•菩薩為利
益一切眾生故•應如是布施•如來說一切諸相•
即是非相•又說一切眾生•即非眾生•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•

Chung Tai Translation Committee v1.95, p.16

 須菩提•若菩薩心住於法•而行布施•如人入
闇•即無所見•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•即
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•

15. The Sutra Is a Supreme Vehicle

“Subhuti, if a good man or good woman should renounce
their life for charity in the morning as many times as there
are grains of sand in the Ganges, and do likewise at noon and
in the evening, continuing thus for immeasurable hundreds
of thousands of millions of kalpas; and if someone else heard
this teaching and gave rise to unwavering faith, the merit of
the latter would far exceed that of the former. How much
more the merit of those who transcribe, recite, remember,
follow, and explain this sutra to others!

“In summary, Subhuti, this sutra carries inconceivable,

immeasurable, limitless virtue, and the Tathagata teaches it
for the benefit of the aspirants of the great vehicle, and the
aspirants of the supreme vehicle. The Tathagata will know
and see those, who are able to recite, remember, follow, and
widely teach this sutra to others, as achieving innumerable,
immeasurable, limitless, and inconceivable virtues. They
carry on the work of the Tathagata in bringing beings to
unsurpassed complete enlightenment. Why? Subhuti, those
who are content with inferior teachings are attached to the
views of a self, a person, a sentient being, and a life span.
Such people are not able to hear, recite, remember, and
explain this sutra to others. Subhuti, wherever this sutra is
present, all the heavenly and human beings and asuras in all the
worlds should come and make offerings. You should know that
its presence is equivalent to a pagoda that all should venerate

Chung Tai Translation Committee v1.95, p.17

and pay homage to, by circumambulating or scattering flowers
and incense around its grounds.”

持經功德分第十五
須菩提•若有善男子善女人•初日分•以恆河沙
等身布施•中日分•復以恆河沙等身布施•後日
分•亦以恆河沙等身布施•如是無量百千萬億
劫•以身布施•若復有人聞此經典•信心不逆•
其福勝彼•何況書寫受持讀誦•為人解說•須菩
提•以要言之•是經有不可思議•不可稱量•無
邊功德•如來為發大乘者說•為發最上乘者說•
若有人能受持讀誦•廣為人說•如來悉知是人•
悉見是人•皆得成就不可量•不可稱•無有邊•
不可思議功德•如是人等•即為荷擔如來阿耨多
羅三藐三菩提•何以故•須菩提•若樂小法者•
著我見•人見•眾生見•壽者見•即於此經•不
能聽受讀誦•為人解說•須菩提•在在處處•若
有此經•一切世間天人阿修羅•所應供養•當知
此處•即為是塔•皆應恭敬•作禮圍繞•以諸華
香•而散其處•

16. Purgation of Bad Karma

“Furthermore, Subhuti, if there are good men or women who
recite, remember, comprehend, and follow this sutra, but are
belittled by others, it is because of their previous evil karma,
which would cause them to be reborn in the wretched
destinies. But now, by enduring the disparagement of others,
this previous bad karma is eradicated, and they will
eventually attain unsurpassed complete enlightenment.
Subhuti, I remember that countless kalpas ago, before the
time of Dipankara Buddha, I have encountered 84,000
billion nayutas of buddhas, made offerings to, and served all
of them without fail. However, if someone in the Dharma-

Chung Tai Translation Committee v1.95, p.18

ending age can recite, remember, comprehend, and follow this
sutra, this person’s virtue will be one hundred times, even a
hundred trillion times greater than mine when I made
offerings to all these buddhas. In fact, no such comparison
either by calculation or analogy is possible. Subhuti, if I fully
revealed the virtue attained by good men and good women in
the Dharma-ending age who recite, remember, comprehend,
and follow this sutra, some people, upon hearing it, would
become suspicious, skeptical, even bewildered. Subhuti, you
should know that the underlying meaning of this sutra is
inconceivable, and its rewards are also inconceivable.”

能淨業障分第十六
復次須菩提•若善男子善女人•受持讀誦此經•
若為人輕賤•是人先世罪業•應墮惡道•以今世
人輕賤故•先世罪業•即為消滅•當得阿耨多羅
三藐三菩提•須菩提•我念過去•無量阿僧祇
劫•於然燈佛前•得值八百四千萬億那由他諸
佛•悉皆供養承事•無空過者•若復有人•於後
末世•能受持讀誦此經•所得功德•於我所供養
諸佛功德•百分不及一•千萬億分•乃至算數譬
喻所不能及•須菩提•若善男子善女人•於後末
世•有受持讀誦此經•所得功德•我若具說者•
或有人聞•心即狂亂•狐疑不信•須菩提•當知
是經義不可思議•果報亦不可思議•

17. All Dharmas Are Non-Dharmas

Then Subhuti addressed the Buddha, “World Honored One,
if good men and good women resolve to attain unsurpassed
complete enlightenment, how should they abide their mind,
and how should they subdue their thoughts?” The Buddha
said to Subhuti: “Good men and good women who resolve to
attain unsurpassed complete enlightenment should think like

Chung Tai Translation Committee v1.95, p.19

this: ‘I will liberate all sentient beings by bringing them to
nirvana.’ Yet when all sentient beings have been liberated,
not a single sentient being has actually attained nirvana. Why
not? Subhuti, if bodhisattvas abide in the notions of a self, a
person, a sentient being, or a life span, they are not bodhisattvas.
Why? Subhuti, there is actually no resolve for the attainment of
unsurpassed complete enlightenment.

“Subhuti, what do you think? When the Tathagata met

Dipankara Buddha, did he obtain anything in order to realize
unsurpassed complete enlightenment?” “No, World Honored
One. As I understand the meaning of your teaching, when
you met Dipankara Buddha, there was nothing to obtain for
the realization of unsurpassed complete enlightenment.” The
Buddha said, “So it is, Subhuti, so it is. There is indeed
nothing that can produce the unsurpassed complete
enlightenment of the Tathagata. Subhuti, if there were
something that could produce the unsurpassed complete
enlightenment of the Tathagata, Dipankara Buddha would
not have foretold, ‘You will attain Buddhahood in the future,
with the name Shakyamuni.’ It is precisely because there is
actually nothing to be obtained in unsurpassed complete
enlightenment that Dipankara Buddha foretold, ‘You will
attain Buddhahood in the future, with the name Shakyamuni.’

Why? This is because ‘tathagata’ means ‘all phenomena

(dharmas) as they really are.’ If someone says that the
Tathagata attained unsurpassed complete enlightenment,
Subhuti, there is in fact, nothing to attain in the Buddha’s
unsurpassed complete enlightenment. Subhuti, the unsurpassed
complete enlightenment attained by the Tathagata is neither
real nor unreal. Therefore the Tathagata teaches that all
dharmas are the Buddha Dharma. Subhuti, the so-called ‘all
dharmas’ are not dharmas at all. Therefore they are called
‘all dharmas.’

Chung Tai Translation Committee v1.95, p.20

“Subhuti, take the example of a person with an immense,
perfect body.” Subhuti said, “World Honored One, the
person with the immense, perfect body has no such body;
therefore it is called an immense, perfect body.” “Subhuti, so
it is with a bodhisattva. If someone says, ‘I will bring
countless sentient beings to nirvana,’ then he is not a
bodhisattva. Why? Subhuti, there is actually no such thing
called a bodhisattva. Therefore the Buddha says that all
phenomena are free from the ideas of a self, a person, a
sentient being, or a life span. Subhuti, if a bodhisattva says ‘I
will transform the world into a Buddha world,’ then he is not
a bodhisattva. Why? The Tathagata teaches that one who
transforms the world is not the one who transforms the world.
That is to transform the world. Subhuti, if a bodhisattva
realizes the Dharma of non-self, the Tathagata says this is a
real bodhisattva.”

究竟無我分第十七
爾時須菩提白佛言•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•佛告須菩提•善男子善女人•發阿耨多羅三
藐三菩提心者•當生如是心•我應滅度一切眾
生•滅度一切眾生已•而無有一眾生實滅度者•
何以故•須菩提•若菩薩有我相•人相•眾生
相•壽者相•即非菩薩•所以者何•須菩提•實
無有法•發阿耨多羅三藐三菩提心者•

須菩提•於意云何•如來於然燈佛所•有法得阿
耨多羅三藐三菩提不•不也•世尊•如我解佛所
說義•佛於然燈佛所•無有法•得阿耨多羅三藐
三菩提•佛言•如是如是•須菩提•實無有法•
如來得阿耨多羅三藐三菩提•須菩提•若有法•
如來得阿耨多羅三藐三菩提者•然燈佛即不與我

Chung Tai Translation Committee v1.95, p.21

 授記•汝於來世•當得作佛•號釋迦牟尼•以實
無有法•得阿耨多羅三藐三菩提•是故然燈佛與
我授記•作是言•汝於來世•當得作佛•號釋迦
牟尼•何以故•如來者•即諸法如義•若有人
言•如來得阿耨多羅三藐三菩提•須菩提•實無
有法•佛得阿耨多羅三藐三菩提•須菩提•如來
所得阿耨多羅三藐三菩提•於是中無實無虛•是
故如來說一切法•皆是佛法•須菩提•所言一切
法者•即非一切法•是故名一切法•

須菩提•譬如人身長大•須菩提言•世尊•如來
說人身長大•即為非大身•是名大身•須菩提•
菩薩亦如是•若作是言•我當滅度無量眾生•即
不名菩薩•何以故•須菩提•實無有法•名為菩
薩•是故佛說一切法•無我•無人•無眾生•無
壽者•須菩提•若菩薩作是言•我當莊嚴佛土•
是不名菩薩•何以故•如來說莊嚴佛土者•即非
莊嚴•是名莊嚴•須菩提•若菩薩通達無我法
者•如來說名真是菩薩•

18. All Thoughts Are Intangible

“Subhuti, what do you think? Does the Tathagata have the
physical eye?” “Yes, World Honored One. The Tathagata has
the physical eye.” “Subhuti, what do you think? Does the
Tathagata have the divine eye?” “Yes, World Honored One,
the Tathagata has the divine eye.” “Subhuti, what do you think?
Does the Tathagata have the wisdom eye?” “Yes, World
Honored One, the Tathagata has the wisdom eye.” “Subhuti,
what do you think? Does the Tathagata have the Dharma eye?”
“Yes, World Honored One. The Tathagata has the Dharma
eye.” “Subhuti, what do you think? Does the Tathagata have
the Buddha eye?” “Yes, World Honored One. The Tathagata
has the Buddha eye.” “Subhuti, what do you think? Does the

Chung Tai Translation Committee v1.95, p.22

Buddha consider all the sand in the Ganges River as sand?”
“Yes, World Honored One, the Tathagata calls it ‘sand.’”
“Subhuti, what do you think? If there were as many Ganges
Rivers as there are grains of sand in the Ganges River, and
there were a Buddha world for each grain of sand of all those
rivers, would the number of those Buddha worlds be great?”
“Great indeed, World Honored One.”

The Buddha said to Subhuti: “The Tathagata is fully aware of

the thoughts of each sentient being dwelling in all these Buddha
worlds. How is it so? The Tathagata says all these thoughts are
not thoughts. Therefore they are called thoughts. Why, Subhuti?
Because past thoughts are intangible, present thoughts are
intangible, and future thoughts are intangible.”

一體同觀分第十八
須菩提•於意云何•如來有肉眼不•如是•世
尊•如來有肉眼•須菩提•於意云何•如來有天
眼不•如是•世尊•如來有天眼•須菩提•於意
云何•如來有慧眼不•如是•世尊•如來有慧
眼•須菩提•於意云何•如來有法眼不•如是•
世尊•如來有法眼•須菩提•於意云何•如來有
佛眼不•如是•世尊•如來有佛眼•須菩提•於
意云何•恆河中所有沙•佛說是沙不•如是•世
尊•如來說是沙•須菩提•於意云何•如一恆河
中所有沙•有如是沙等恆河•是諸恆河所有沙數
佛世界•如是寧為多不•甚多•世尊•佛告須菩
提•爾所國土中 • 所有眾生•若干種心•如來悉
知•何以故•如來說諸心•皆為非心•是名為
心•所以者何•須菩提•過去心不可得•現在心
不可得•未來心不可得•

Chung Tai Translation Committee v1.95, p.23

 19. No Merit Is Great Merit
“Subhuti, what do you think? If a person were to fill all the
worlds of the trichiliocosm with the seven jewels and give
them all away in charity, wouldn’t this person’s merit be
great?” “Yes, World Honored One, this person’s merit from
such an act would be extremely great.” “Subhuti, if this merit
were real, the Tathagata would not say that there is great
merit. It is because this merit is non-existent that the
Tathagata says that the merit is great.”

法界通化分第十九
須菩提•於意云何•若有人滿三千大千世界七
寶•以用布施•是人以是因緣•得福多不•如
是•世尊•此人以是因緣•得福甚多•須菩提•
若福德有實•如來不說得福德多•以福德無故•
如來說得福德多•

20. Transcending Physical Attributes

“Subhuti, what do you think? Can the Buddha be recognized
by means of his perfect physical body?” “No, World
Honored One. The Tathagata cannot be recognized by means
of his perfect physical body. Why? The Tathagata teaches
that a perfect physical body is not a perfect physical body,
hence it is called a perfect physical body.” “Subhuti, what
do you think? Can the Tathagata be recognized by means of
his perfect attributes?” “No, World Honored One. The
Tathagata cannot be recognized by means of his perfect
attributes. Why? The Tathagata teaches that ‘perfect attributes’
are actually not perfect attributes. Therefore they are called
perfect attributes.”

Chung Tai Translation Committee v1.95, p.24

 離色離相分第二十
須菩提•於意云何•佛可以具足色身見不•不也•
世尊•如來不應以具足色身見•何以故•如來說具
足色身•即非具足色身•是名具足色身•須菩提•
於意云何•如來可以具足諸相見不•不也•世尊•
如來不應以具足諸相見•何以故•如來說諸相具
足•即非具足•是名諸相具足•

21. There Is No Dharma to Teach

“Subhuti, do not think that the Tathagata holds the thought
‘I have something to teach.’ Do not even think such a thing.
Why not? Whoever says that the Tathagata has a Dharma to
teach slanders the Buddha, because he does not understand
my teaching. Subhuti, in teaching the Dharma there is no
Dharma to teach. This is called teaching the Dharma.” Then
the wise Venerable Subhuti said to the Buddha: “World
Honored One, will there be sentient beings in the future
[during the Dharma ending age] who will generate faith upon
hearing these teachings?” The Buddha said, “Subhuti, they
are neither sentient beings nor non-sentient beings. Why?
Subhuti, the Tathagata teaches that sentient beings, who go
through many births, are not sentient beings. Therefore they
are called sentient beings.”

非說所說分第二十一
須菩提•汝勿謂如來作是念•我當有所說法•莫
作是念•何以故•若人言如來有所說法•即為謗
佛•不能解我所說故•須菩提•說法者•無法可
說•是名說法•爾時慧命須菩提白佛言•世尊•
頗有眾生•於未來世•聞說是法•生信心不•佛
言•須菩提•彼非眾生•非不眾生•何以故•須
菩提•眾生眾生者•如來說非眾生•是名眾生•

Chung Tai Translation Committee v1.95, p.25

 22. No Attainment Is Supreme Enlightenment
Subhuti said to the Buddha: “World Honored One, when the
Buddha attained unsurpassed complete enlightenment, was
nothing actually attained?” “So it is, Subhuti, so it is. As to
unsurpassed complete enlightenment, I have not attained the
slightest thing. This is why it is called unsurpassed complete
enlightenment.”

無法可得分第二十二
須菩提白佛言•世尊•佛得阿耨多羅三藐三菩
提•為無所得耶•如是如是•須菩提•我於阿耨
多羅三藐三菩提•乃至無有少法可得•是名阿耨
多羅三藐三菩提•

23. All Dharmas Are Equal

“Furthermore, Subhuti, all dharmas are equal, none is
superior or inferior. This is called unsurpassed complete
enlightenment. When one cultivates all good without the
notions of a self, a person, a sentient being, or a lifespan, one
attains unsurpassed complete enlightenment. Subhuti, the
Tathagata teaches that good is not good, therefore it is
good.”

淨心行善分第二十三
復次須菩提•是法平等•無有高下•是名阿耨多羅
三藐三菩提•以無我•無人•無眾生•無壽者•修
一切善法•即得阿耨多羅三藐三菩提•須菩提•所
言善法者•如來說即非善法•是名善法•

Chung Tai Translation Committee v1.95, p.26

 24. The Merits of Transmitting the Sutra
“Subhuti, if a person were to accumulate the seven jewels
into mounds equivalent to all Mt. Sumerus in the worlds of a
trichiliocosm and give them away in charity, and another
person recited, remembered, followed, and taught this prajna
paramita sutra or even a four-line verse of this sutra to others,
the merit of the former would not be a hundredth, or even a
billionth, of that of the latter. In fact, the merit of the latter
would be so great that no comparison, by calculation or by
analogy, could possibly be made.”

福智無比分第二十四
須菩提•若三千大千世界中•所有諸須彌山王•
如是等七寶聚•有人持用布施•若人以此般若波
羅蜜經•乃至四句偈等•受持讀誦•為他人說•
於前福德•百分不及一•百千萬億分•乃至算數
譬喻所不能及•

25. There Are No Beings to Liberate

“Subhuti, what do you think? You should not claim that the
Tathagata has the thought, ‘I will liberate sentient beings.’
Subhuti, do not have such a thought. Why? There are in fact
no sentient beings for the Tathagata to liberate. If there were
sentient beings liberated by the Tathagata, it would mean
that the Tathagata holds the notions of a self, a person, a
sentient being, or a life span. Subhuti, when the Tathagata
says ‘I’, there is actually no ‘I’. Yet ordinary beings think
there is a real ‘I’. Subhuti, the Tathagata says that ordinary
beings are in fact not ordinary beings. Therefore they are
called ordinary beings.”

Chung Tai Translation Committee v1.95, p.27

 化無所化分第二十五
須菩提•於意云何•汝等勿謂如來作是念•我當
度眾生•須菩提•莫作是念•何以故•實無有眾
生如來度者•若有眾生如來度者•如來即有我人
眾生壽者•須菩提•如來說有我者•即非有我•
而凡夫之人以為有我•須菩提•凡夫者•如來說
即非凡夫•是名凡夫•

26. Seek the Buddha Not in Form or Sound

“Subhuti, what do you think? Can one discern the Tathagata
by means of the thirty-two physical attributes?” Subhuti said,
“Yes, yes. One can discern the Tathagata by means of the
thirty-two physical attributes.” The Buddha said, “Subhuti, if
one discerns the Tathagata by means of the thirty-two
physical attributes, then a wheel-turning sage king would be
a tathagata.” Subhuti said to the Buddha, “World Honored
One, as I understand the meaning of what you have said, one
should not try to discern the Tathagata by means of the
thirty-two physical attributes.” Then the World Honored One
spoke this verse:

Those who see me in form,

Or seek me through sound,
Are on a mistaken path;
They do not see the Tathagata.

法身非相分第二十六
須菩提•於意云何•可以三十二相觀如來不•須
菩提言•如是如是•以三十二相觀如來•佛言•
須菩提•若以三十二相觀如來者•轉輪聖王•即
是如來•須菩提白佛言•世尊•如我解佛所說義•
不應以三十二相觀如來•爾時世尊而說偈言•若以
色見我•以音聲求我•是人行邪道•不能見如來•

Chung Tai Translation Committee v1.95, p.28

 27. Avoid Annihilistic Views
“Subhuti, if you think that the Tathagata attains unsurpassed
complete enlightenment without the perfection of all
attributes, then, Subhuti, you should not think this way,
because the Tathagata does not attain unsurpassed complete
enlightenment without the perfection of all attributes.
Subhuti, if you resolve to attain unsurpassed complete
enlightenment with such a thought, you would be asserting
the extinction of dharmas. You should not think this way.
Why? One who resolves to attain unsurpassed complete
enlightenment does not assert the extinction of dharmas.”

無斷無滅分第二十七
須菩提•汝若作是念•如來不以具足相故•得阿
耨多羅三藐三菩提•須菩提•莫作是念•如來不
以具足相故•得阿耨多羅三藐三菩提•須菩提•
汝若作是念•發阿耨多羅三藐三菩提心者•說諸
法斷滅•莫作是念•何以故•發阿耨多羅三藐三
菩提心者•於法不說斷滅相•

28. Bodhisattvas Do Not Accumulate Merits

“Subhuti, if a bodhisattva were to give away enough of the
seven jewels to fill as many world systems as the grains of
sand in the Ganges River, and another bodhisattva attained
the forbearance of the selfless nature of all phenomena, the
virtue of this bodhisattva would exceed that of the former.
Why? Subhuti, this is because bodhisattvas do not
accumulate merits.” Subhuti said to the Buddha: “World
Honored One, how is it that bodhisattvas do not accumulate
merits?” “Subhuti, bodhisattvas do not cling to the merits
they generate. Therefore I say that they do not accumulate
merits.”

Chung Tai Translation Committee v1.95, p.29

 不受不貪分第二十八
須菩提•若菩薩以滿恆河沙等世界七寶•持用布
施•若復有人•知一切法無我•得成於忍•此菩
薩•勝前菩薩•所得功德•何以故•須菩提•以
諸菩薩•不受福德故•須菩提白佛言•世尊•云
何菩薩不受福德•須菩提•菩薩所作福德•不應
貪著•是故說不受福德•

29. The Thus-Come One Neither Comes Nor Goes

“Subhuti, whoever says that the Tathagata (‘Thus-come One’)
comes, goes, sits, or lies down does not understand the
meaning of my teaching. Why? The Thus-come One neither
comes nor goes. Therefore he is called ‘Thus-come One’.”

威儀寂靜分第二十九
須菩提•若有人言•如來若來若去•若坐若臥•
是人不解我所說義•何以故•如來者•無所從
來•亦無所去•故名如來•

30. The Nature of the World

“Subhuti, what do you think? If a good man or good woman
were to take all the worlds of a trichiliocosm and crush them
into tiny particles, wouldn’t these particles be numerous?”
“Extremely numerous, World Honored One. Why? If these
tiny particles had real existence, the Buddha would not call
them tiny particles. What does this mean? What the Buddha
calls ‘tiny particles’ are not tiny particles. Therefore they are
called tiny particles. World Honored One, that which the
Tathagata calls ‘all the worlds of a trichiliocosm’ are actually
not worlds. Therefore they are called worlds. Why? To the
extent that these worlds really exist, they do so as a
composite. The Tathagata teaches that ‘composites’ are not

Chung Tai Translation Committee v1.95, p.30

composites. Therefore they are called composites.” “Subhuti,
a composite is actually ineffable, but ordinary beings form
attachments to such phenomena.”

一合理相分第三十
須菩提•若善男子善女人•以三千大千世界碎為
微塵•於意云何•是微塵眾•寧為多不•須菩提
言•甚多•世尊•何以故•若是微塵眾實有者•
佛即不說是微塵眾•所以者何•佛說微塵眾•即
非微塵眾•是名微塵眾•世尊•如來所說三千大
千世界•即非世界•是名世界•何以故•若世界
實有者•即是一合相•如來說一合相•即非一合
相•是名一合相•須菩提•一合相者•即是不可
說•但凡夫之人•貪著其事•

31. Extinction of the Four Views

“Subhuti, if someone claims that I teach views of a self, a
person, a sentient being, or a life span, what would you say?
Has this person understood the meaning of my teaching?”
“World Honored One, this person has not understood the
meaning of the Tathagata’s teaching. Why? The World
Honored One explains that views of a self, a person, a
sentient being, or a life span are actually not views of a self,
a person, a sentient being, or a life span. Therefore they are
called views of a self, a person, a sentient being, or a life
span.” “Subhuti, one who resolves to attain unsurpassed
complete enlightenment should know, perceive, believe, and
understand all dharmas like this, just as they are, without
attachment to the attributes of any dharma. Subhuti, the
Tathagata has explained that dharma attributes are not
dharma attributes, therefore they are called dharma
attributes.”

Chung Tai Translation Committee v1.95, p.31

 知見不生分第三十一
須菩提•若人言•佛說我見•人見•眾生見•壽者
見•須菩提•於意云何•是人解我所說義不•不
也•世尊•是人不解如來所說義•何以故•世尊說
我見•人見•眾生見•壽者見•即非我見•人見•
眾生見•壽者見•是名我見•人見•眾生見•壽者
見•須菩提•發阿耨多羅三藐三菩提心者•於一切
法•應如是知•如是見•如是信解•不生法相•須
菩提•所言法相者•如來說即非法相•是名法相•

32. All Phenomena Are Illusions

“Subhuti, if a person were to amass enough of the seven
jewels to fill countless worlds and give them away in charity,
and if a good man or good woman with the bodhisattva
resolve takes as few as a four-line verse of this sutra, recites,
remembers, follows, and expounds it to others, the latter’s
merit would far exceed that of the former. How should one
teach it to others? Without attachment, abiding in stillness
and suchness. Why?
All conditioned phenomena
Are like a dream, an illusion, a bubble, a shadow,
Like dew or a flash of lightning;
Thus we shall perceive them.”
With this the Buddha concluded the sutra. The elder Subhuti,
other bhiksus, bhiksunis, upasakas, upasikas, heavenly and
human beings, asuras, and other beings of the world, having
heard the Buddha, were all filled with immense joy; they
accepted and followed the teaching faithfully.

The Diamond of Perfect Wisdom Sutra

Chung Tai Translation Committee v1.95, p.32

 應化非真分第三十二
須菩提•若有人以滿無量阿僧祇世界七寶•持用
布施•若有善男子善女人•發菩提心者•持於此
經•乃至四句偈等•受持讀誦•為人演說•其福
勝彼•云何為人演說•不取於相•如如不動•何
以故•一切有為法•如夢幻泡影•如露亦如電•
應作如是觀•

佛說是經已•長老須菩提及諸比丘•比丘尼•優
婆塞•優婆夷•一切世間天人阿修羅•聞佛所
說•皆大歡喜•信受奉行•

金剛般若波羅蜜經

Chung Tai Translation Committee v1.95, p.33

 Three Refuges
I take refuge in the Buddha,
May all sentient beings,
Understand the Great Way profoundly,
And bring forth the bodhi mind.

I take refuge in the Dharma,

May all sentient beings,
Deeply enter the sutra treasury,
And have wisdom vast as the sea.

I take refuge in the Sangha,

May all sentient beings,
Form together a great assembly,
One and all in harmony.

Four Great Vows

Countless are sentient beings, I vow to liberate;
Endless are afflictions, I vow to eradicate;
Measureless are the Dharmas, I vow to master;
Supreme is the Buddha Way, I vow to attain.

Dedication of Merits
What a wonderful blessing to recite this sutra.
Let us dedicate the superb and limitless merits
To all floundering and struggling sentient beings;
May they soon reach the Buddha Land of Infinite Light.
Buddhas of the past, present, and future in all the worlds,
All bodhisattvas and mahasattvas,
Maha-prajna-paramita!

Chung Tai Translation Committee v1.95, p.34

 中台禪寺
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Phone: 049-930-215
E-mail: [email protected]
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Phone: 206-721-9921 Phone: 770-939-5008
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May 2009