Jin Gang Bo Re Bo Luo Mi Jing (金剛般若波羅蜜經)

如是我聞。

Thus have I heard.

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。

Once the Buddha was staying in the Jeta Grove, the Garden of Anathapindada, in Shravasti, together with a great assembly of 1,250 senior monks.

爾時，世尊食時，著衣持缽，入舍衛大城乞食。

At that time, when it was mealtime, the World-Honored One put on his robe, took his bowl, and entered the great city of Shravasti to beg for food.

於其城中，次第乞已，還至本處。

After begging in order from house to house in the city, he returned to his original dwelling.

飯食訖，收衣缽，洗足已，敷座而坐。

When he had eaten, he put away his robe and bowl, washed his feet, spread out his seat, and sat down.

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：

Then the Elder Subhuti, in the midst of the great assembly, rose from his seat, draped his robe over one shoulder to bare his right shoulder, knelt on his right knee, respectfully pressed his palms together, and said to the Buddha:

「希有世尊！如來善護念諸菩薩，善付囑諸菩薩。

"How rare, World-Honored One! The Tathagata is good at protecting and keeping in mind all the Bodhisattvas, and good at entrusting all the Bodhisattvas with their great task.

世尊！善男子、善女人，發阿耨多羅三藐三菩提心，應云何住？云何降伏其心？」

World-Honored One! When good men and good women have given rise to the mind of anuttara-samyak-sambodhi (meaning the mind of "unsurpassed, perfect awakening", that is, the resolve to become a Buddha), where should this mind abide? And how should it be subdued?"

佛言：「善哉，善哉。須菩提！

The Buddha said: "Well asked, well asked. Subhuti!

如汝所說：如來善護念諸菩薩，善付囑諸菩薩。

It is just as you say: the Tathagata is good at protecting and keeping in mind all the Bodhisattvas, and good at entrusting all the Bodhisattvas with their great task.

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。」

Now listen carefully, and I will tell you: when good men and good women have given rise to the mind of unsurpassed, perfect awakening, they should abide just as I now describe, and subdue their minds just as I now describe."

「唯然，世尊！願樂欲聞。」

Subhuti said: "Yes, World-Honored One! I would be glad to hear it."

佛告須菩提：「諸菩薩摩訶薩，應如是降伏其心：

The Buddha said to Subhuti: "All great Bodhisattvas should subdue their minds in this way:

所有一切眾生之類，若卵生、若胎生、若溼生、若化生；

All living beings, whether born from eggs, born from wombs, born from moisture, or born by transformation;

若有色、若無色；若有想、若無想、若非有想非無想，

whether with form or without form, with thought or without thought, or neither with thought nor without thought,

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。

I vow to bring them all into nirvana without remainder and liberate them. Though I have thus liberated immeasurable, countless, boundless beings, in truth not a single being has been liberated.

何以故？須菩提！若菩薩有我相、人相、眾生相、壽者相，即非菩薩。」

Why? Subhuti! If a Bodhisattva still holds in mind the notion of a self, the notion of a person, the notion of a being, or the notion of a lifespan (that is, clings to the idea that there is a self, others, beings, and a life that lasts), then he is not a Bodhisattva."

「復次，須菩提！

"Furthermore, Subhuti!

菩薩於法，應無所住，行於佈施。所謂不住色佈施，不住聲、香、味、觸、法佈施。

A Bodhisattva should not be attached to or dwell on anything, and should practice giving in just this way. That is, he should give without attachment to form, and give without attachment to sound, smell, taste, touch, or phenomena.

須菩提！菩薩應如是佈施，不住於相。

Subhuti! A Bodhisattva should give in this way, not attached to any notion.

何以故？若菩薩不住相佈施。其福德不可思量。」

Why? If a Bodhisattva gives without attachment to notions, his merit is so great that it cannot be measured."

「須菩提！於意云何？東方虛空，可思量不？」

"Subhuti! What do you think? Can the space in the east be measured?"

「不也，世尊！」

"No, World-Honored One!"

「須菩提！南、西、北方，四維上下虛空，可思量不？」

"Subhuti! Can the space in the south, west, and north, in the four corners, and above and below be measured?"

「不也，世尊！」

"No, World-Honored One!"

「須菩提！菩薩無住相佈施，福德亦復如是不可思量。須菩提！菩薩但應如所教住。」

"Subhuti! The merit of a Bodhisattva who gives without attachment to notions is likewise immeasurable like space. Subhuti! A Bodhisattva should simply abide in his mind just as I have taught."

「須菩提。於意云何？可以身相見如來不？」

"Subhuti! What do you think? Can the Tathagata be seen by means of bodily form and outward appearance?"

「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。」

"No, World-Honored One, the Tathagata cannot be seen by means of bodily form and appearance. Why? Because the bodily form that the Tathagata speaks of is not a true and unchanging bodily form."

佛告須菩提：「凡所有相，皆是虛妄。若見諸相非相，即見如來。」

The Buddha said to Subhuti: "Whatever has form and appearance is all illusory and unreal. If you can see that all appearances are not real appearances, then at that very moment you see the Tathagata."

須菩提白佛言：「世尊！頗有眾生，得聞如是言說章句，生實信不？」

Subhuti said to the Buddha: "World-Honored One! Will there be beings who, on hearing such words and phrases, give rise to real faith?"

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，

The Buddha said to Subhuti: "Do not speak like that. After the Tathagata's passing, in the last five hundred years, there will still be people who keep the precepts and cultivate merit, and who can give rise to faith in these phrases,

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，

and take them as true. You should know that such people have not planted good roots with just one Buddha, two Buddhas, or three, four, or five Buddhas, but have already planted all kinds of good roots with immeasurable thousands of myriads of Buddhas,

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。

and on hearing these phrases, even if only for a single thought they give rise to pure faith, Subhuti! the Tathagata fully knows and fully sees that these beings will obtain such immeasurable merit.

何以故？是諸眾生無復我相、人相、眾生相、壽者相。」

Why? Because these beings no longer have the notion of a self, the notion of a person, the notion of a being, or the notion of a lifespan."

「無法相，亦無非法相。

"They are not attached to the notion of 'Dharma', and not attached to the notion of 'non-Dharma'.

何以故？是諸眾生若心取相，則為著我、人、眾生、壽者。」

Why? If these beings' minds grasp at any notion, that amounts to being attached to a self, a person, a being, and a lifespan."

「若取法相，即著我、人、眾生、壽者。何以故？

"If one grasps at the notion of 'Dharma', that is being attached to a self, a person, a being, and a lifespan. Why?

若取非法相，即著我、人、眾生、壽者。

If one grasps at the notion of 'non-Dharma', that is likewise being attached to a self, a person, a being, and a lifespan.

是故不應取法，不應取非法。以是義故，如來常說：

Therefore one should not grasp at 'Dharma', and should not grasp at 'non-Dharma' either. Because of this principle, the Tathagata always says:

汝等比丘，知我說法，如筏喻者，法尚應舍，何況非法。」

You monks should know that the Dharma I teach is like a raft for crossing a river: once you have crossed, the raft should be put down. Even the Dharma should be let go, how much more what is not the Dharma."

「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？」

"Subhuti! What do you think? Has the Tathagata attained unsurpassed, perfect awakening? Does the Tathagata have a Dharma that he teaches?"

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』，

Subhuti said: "As I understand the meaning of what the Buddha has said, there is no fixed thing called 'anuttara-samyak-sambodhi',

亦無有定法，如來可說。

and there is also no fixed Dharma that the Tathagata can speak.

何以故？如來所說法。皆不可取、不可說；非法，非非法。

Why? The Dharma that the Tathagata speaks cannot be grasped and cannot be spoken; it is neither 'Dharma' nor 'non-Dharma'.

所以者何？一切賢聖，皆以無為法而有差別。」

What is the reason? Because all worthy ones and sages are distinguished, in the depth of their practice and realization, by the unconditioned Dharma (the Dharma that is not fabricated and neither arises nor ceases)."

「須菩提！於意云何？若人滿三千大千世界七寶以用佈施，是人所得福德，寧為多不？」

"Subhuti! What do you think? If someone filled the three-thousand great thousand worlds with the seven treasures and gave them in charity, would the merit that person obtains be great?"

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。」

Subhuti said: "Very great, World-Honored One! Why? Because this merit is not of the nature of merit, but only a conditioned result; precisely for this reason the Tathagata calls it 'great'."

「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？

"If another person can receive and uphold this sutra, even only four lines of its verses, and explain them to others, his merit surpasses that of the former person. Why?

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。

Subhuti! All Buddhas, and the Dharma of unsurpassed, perfect awakening realized by all Buddhas, come forth from this sutra.

須菩提！所謂佛法者，即非佛法，是名佛法。」

Subhuti! What is called the 'Buddha Dharma' is not a substance that can be grasped; it is only provisionally called the Buddha Dharma."

「須菩提！於意云何？須陀洹能作是念：『我得須陀洹果』不？」

"Subhuti! What do you think? Can a srota-apanna (one who has attained the first fruit) think: 'I have attained the fruit of srota-apanna'?"

須菩提言：「不也，世尊！何以故？須陀洹名為入流，而無所入；

Subhuti said: "No, World-Honored One! Why? Srota-apanna means 'stream-enterer', one who has just entered the stream of the noble ones, yet in truth he has not entered anywhere;

不入色、聲、香、味、觸、法，是名須陀洹。」

he no longer falls into form, sound, smell, taste, touch, or phenomena, and therefore he is called a srota-apanna."

「須菩提！於意云何？斯陀含能作是念：『我得斯陀含果』不？」

"Subhuti! What do you think? Can a sakrdagamin (one who has attained the second fruit) think: 'I have attained the fruit of sakrdagamin'?"

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。」

Subhuti said: "No, World-Honored One! Why? Sakrdagamin means 'once-returner', one who need go and return between the heavens and the human world only once more, yet in truth there is no going or returning at all, and therefore he is called a sakrdagamin."

「須菩提！於意云何？阿那含能作是念：『我得阿那含果』不？」

"Subhuti! What do you think? Can an anagamin (one who has attained the third fruit) think: 'I have attained the fruit of anagamin'?"

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。」

Subhuti said: "No, World-Honored One! Why? Anagamin means 'non-returner', one who no longer returns to be reborn in the desire realm, yet in truth there is no 'non-returning' at all, and therefore he is called an anagamin."

「須菩提！於意云何？阿羅漢能作是念：『我得阿羅漢道』不？」

"Subhuti! What do you think? Can an arhat think: 'I have attained the path of arhat'?"

須菩提言：「不也，世尊！何以故？實無有法名阿羅漢。

Subhuti said: "No, World-Honored One! Why? Because in truth there is no fixed thing called an arhat.

世尊！若阿羅漢作是念：『我得阿羅漢道』即為著我、人、眾生、壽者。

World-Honored One! If an arhat were to think 'I have attained the path of arhat', that would be attachment to a self, a person, a being, and a lifespan.

世尊！佛說我得無諍三昧，人中最為第一，是第一離欲阿羅漢。

World-Honored One! The Buddha has said that I have attained the samadhi of non-contention (a meditative state in which the mind does not quarrel with others or give rise to opposition), and that I am foremost among people, the foremost arhat free from desire.

世尊！我不作是念：『我是離欲阿羅漢。』

World-Honored One! Yet I do not think: 'I am an arhat free from desire.'

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。

World-Honored One! If I had thought 'I have attained the path of arhat', the World-Honored One would not have said that Subhuti is one who delights in the practice of aranya (the practice of quiet, non-contending seclusion).

以須菩提實無所行，而名須菩提，是樂阿蘭那行。」

Precisely because Subhuti in truth has no thought of 'I am practicing something', he is called Subhuti, who delights in the practice of aranya."

佛告須菩提：「於意云何？如來昔在燃燈佛所，於法有所得不？」

The Buddha said to Subhuti: "What do you think? In the past, when the Tathagata was with Dipankara Buddha, did he attain anything in the Dharma?"

「不也，世尊！如來在燃燈佛所，於法實無所得。」

"No, World-Honored One! When the Tathagata was with Dipankara Buddha, he in fact attained nothing in the Dharma."

「須菩提！於意云何？菩薩莊嚴佛土不？」

"Subhuti! What do you think? Do Bodhisattvas adorn Buddha lands?"

「不也，世尊！何以故？莊嚴佛土者，即非莊嚴，是名莊嚴。」

"No, World-Honored One! Why? What is called adorning a Buddha land is not truly an adornment that can be grasped; it is only provisionally called adornment."

「是故，須菩提！諸菩薩摩訶薩，應如是生清淨心，

"Therefore, Subhuti! All great Bodhisattvas should give rise to a pure mind in this way:

不應住色生心，不應住聲、香、味、觸、法生心，應無所住而生其心。」

They should not give rise to a mind attached to form, nor give rise to a mind attached to sound, smell, taste, touch, or phenomena; they should give rise to that mind without attachment to anything."

「須菩提！譬如有人，身如須彌山王，於意云何？是身為大不？」

"Subhuti! Suppose someone had a body as tall as Sumeru, king of mountains; what do you think? Would this body be great?"

須菩提言：「甚大，世尊！何以故？佛說非身，是名大身。」

Subhuti said: "Very great, World-Honored One! But why do I say so? Because the Buddha says that this is not a real body that can be clung to; it is only provisionally called a great body."

「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？」

"Subhuti! Suppose there were as many Ganges rivers as there are grains of sand in the Ganges; what do you think? Would the grains of sand in all those Ganges rivers be many?"

須菩提言：「甚多，世尊！但諸恆河，尚多無數，何況其沙。」

Subhuti said: "Very many, World-Honored One! Those Ganges rivers alone would already be too many to count, to say nothing of the grains of sand in them."

「須菩提！我今實言告汝：若有善男子、善女人，

"Subhuti! I now tell you the plain truth: if there were a good man or good woman

以七寶滿爾所恆河沙數三千大千世界，以用佈施，得福多不？」

who filled as many three-thousand great thousand worlds as there are grains of sand in all those Ganges rivers with the seven treasures and gave them in charity, would the merit obtained be great?"

須菩提言：「甚多，世尊！」

Subhuti said: "Very great, World-Honored One!"

佛告須菩提：「若善男子、善女人，

The Buddha said to Subhuti: "If a good man or good woman

於此經中，乃至受持四句偈等，為他人說，而此福德，勝前福德。」

receives and upholds even only four lines of verse from this sutra and explains them to others, this merit surpasses the former merit."

「復次，須菩提！隨說是經，乃至四句偈等，

"Furthermore, Subhuti! Wherever this sutra is explained, even only four lines of its verses,

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。

you should know that all the devas, humans, and asuras of all the worlds should come to make offerings at that place, just as they would to a stupa or temple of the Buddha. How much more so if someone can fully receive, uphold, and recite the whole sutra.

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。」

Subhuti! You should know that such a person has accomplished the supreme, foremost, rare Dharma. Wherever this scripture is, it is as if the Buddha is present, and as if the disciples revered by the Buddha are present."

爾時，須菩提白佛言：「世尊！當何名此經？我等云何奉持？」

Then Subhuti said to the Buddha: "World-Honored One! What should this sutra be called? How should we honor and uphold it?"

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？

The Buddha said to Subhuti: "This sutra is called the Diamond Prajnaparamita, and by this name you should honor and uphold it. What is the reason?

須菩提！佛說般若波羅蜜，即非般若波羅蜜。是名般若波羅蜜。

Subhuti! The prajnaparamita that the Buddha speaks of (prajna, pronounced "bore" in Chinese, means the wisdom that sees into true reality, different from worldly cleverness; paramita means "gone to the other shore") is not a substance that can be grasped; it is only provisionally called prajnaparamita.

須菩提！於意云何？如來有所說法不？」

Subhuti! What do you think? Does the Tathagata have a Dharma that he teaches?"

須菩提白佛言：「世尊！如來無所說。」

Subhuti said to the Buddha: "World-Honored One! The Tathagata has not taught anything."

「須菩提！於意云何？三千大千世界所有微塵，是為多不？」

"Subhuti! What do you think? Are all the specks of dust in the three-thousand great thousand worlds many?"

須菩提言：「甚多，世尊！」

Subhuti said: "Very many, World-Honored One!"

「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。

"Subhuti! Of these specks of dust the Tathagata says that they are not real specks of dust to be clung to; they are only provisionally called specks of dust. The worlds that the Tathagata speaks of are also not real worlds to be clung to; they are only provisionally called worlds.

須菩提！於意云何？可以三十二相見如來不？」

Subhuti! What do you think? Can the Tathagata be seen by means of the thirty-two marks?"

「不也，世尊！不可以三十二相得見如來。何以故？

"No, World-Honored One! The Tathagata cannot be seen by means of the thirty-two marks. Why?

如來說：三十二相，即是非相，是名三十二相。」

Because the thirty-two marks that the Tathagata speaks of are not real and unchanging marks; they are only provisionally called the thirty-two marks."

「須菩提！若有善男子、善女人，以恆河沙等身命佈施；

"Subhuti! If a good man or good woman gave in charity as many bodies and lives as there are grains of sand in the Ganges;

若復有人，於此經中，乃至受持四句偈等，為他人說，其福甚多！」

and another person received and upheld this sutra, even only four lines of its verses, and explained them to others, his merit would be far greater!"

爾時，須菩提聞說是經，深解義趣，涕淚悲泣，而白佛言：

Then Subhuti, hearing the Buddha explain this sutra, deeply grasped its meaning and purpose, was moved to tears, and said to the Buddha:

「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。

"How rare, World-Honored One! In the Buddha's teaching of such an extremely profound scripture, with the eye of wisdom I have attained in the past, I have never heard such a sutra.

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。

World-Honored One! If someone hears this sutra and his faith is pure and unmixed, he will thereby give rise to true reality (the true original face of all things), and you should know that this person has accomplished the foremost rare merit.

世尊！是實相者，則是非相，是故如來說名實相。

World-Honored One! What is called true reality is in fact not a mark that can be grasped; precisely for this reason the Tathagata calls it true reality.

世尊！我今得聞如是經典，信解受持，不足為難；

World-Honored One! That I now can hear such a scripture, and can believe, understand, accept, and uphold it without forgetting, is not yet difficult;

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。

if in a future age, in the fifth five-hundred years after the Buddha's passing, there are beings who can hear this sutra and believe, understand, receive, and uphold it, then that person is truly foremost and rare.

何以故？此人無我相、無人相、無眾生相、無壽者相。所以者何？

Why? Because this person has no notion of a self, no notion of a person, no notion of a being, and no notion of a lifespan. What is the reason?

我相，即是非相；人相、眾生相、壽者相，即是非相。何以故？

Because the notion of a self is fundamentally not a real notion; and the notions of a person, a being, and a lifespan are likewise not real notions. Why?

離一切諸相，則名諸佛。」

Because to be apart from all notions is called a Buddha."

佛告須菩提：「如是，如是！

The Buddha said to Subhuti: "Just so, just so!

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？

If someone hears this sutra and is not startled, not alarmed, and not afraid, you should know that this person is extremely rare. Why?

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。

Subhuti! The foremost paramita that the Tathagata speaks of is not a foremost paramita that can be grasped; it is only provisionally called the foremost paramita.

須菩提！忍辱波羅蜜，如來說非忍辱波羅蜜。是名忍辱波羅密。

Subhuti! As for the paramita of patience, the Tathagata says it is not a paramita of patience that can be grasped; it is only provisionally called the paramita of patience. (In the source text the last word of the phrase has a miswritten character for "mi", which should be the correct one.)

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。

Why? Subhuti! Just as when I was cut apart limb by limb by King Kali in the past, at that time I had no notion of a self, no notion of a person, no notion of a being, and no notion of a lifespan.

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。

Why do I say this? Because when I was dismembered joint by joint in the past, if I had still had the notion of a self, a person, a being, or a lifespan, I would have given rise to anger and hatred.

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。

Subhuti! I also recall that in the past, for five hundred lifetimes, I was a sage practicing patience, and in all those lifetimes I likewise had no notion of a self, no notion of a person, no notion of a being, and no notion of a lifespan.

是故須菩提！菩薩應離一切相，發阿耨多羅三藐三菩提心。

Therefore, Subhuti! A Bodhisattva should be apart from all notions in giving rise to the mind of unsurpassed, perfect awakening.

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。」

He should not give rise to a mind attached to form, nor to a mind attached to sound, smell, taste, touch, or phenomena; he should give rise to a mind that is attached to nothing. If the mind is attached to or dwells on something, that is, on the contrary, not true abiding."

「是故佛說：菩薩心不應住色佈施。須菩提！菩薩為利益一切眾生故，應如是佈施。

"Therefore the Buddha says: the mind of a Bodhisattva should not practice giving while attached to form. Subhuti! For the benefit of all beings, a Bodhisattva should give in just this way.

如來說：一切諸相，即是非相。又說：一切眾生，即非眾生。

The Tathagata says: all notions are not real notions. He also says: all beings are not beings that can be grasped.

須菩提！如來是真語者、實語者、如語者、不誑語者、不異語者。」

Subhuti! The Tathagata is one who speaks the truth, one who speaks what is real, one who speaks things as they are, one who does not speak falsely, and one who does not say one thing and then another."

「須菩提！如來所得法，此法無實無虛。

"Subhuti! The Dharma attained by the Tathagata is neither real nor unreal.

須菩提！若菩薩心住於法而行佈施，如人入暗，則無所見；

Subhuti! If a Bodhisattva's mind is attached to the Dharma in giving, he is like a person who enters darkness and can see nothing;

若菩薩心不住法而行佈施，如人有目，日光明照，見種種色。」

if a Bodhisattva's mind is not attached to the Dharma in giving, he is like a person who has eyes and is lit by the light of the sun, and can see all kinds of forms and colors."

「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，

"Subhuti! In future ages, if there are good men or good women who can receive, uphold, and recite this sutra, the Tathagata, with the wisdom of a Buddha,

悉知是人，悉見是人，皆得成就無量無邊功德。」

fully knows and fully sees these people, and they will all accomplish immeasurable and boundless merit."

「須菩提！若有善男子、善女人，

"Subhuti! If there were a good man or good woman who,

初日分以恆河沙等身佈施，

in the first part of the day, gave in charity as many bodies as there are grains of sand in the Ganges,

中日分復以恆河沙等身佈施，

in the middle part of the day gave again in charity as many bodies as there are grains of sand in the Ganges,

後日分亦以恆河沙等身佈施，

and in the last part of the day likewise gave in charity as many bodies as there are grains of sand in the Ganges,

如是無量百千萬億劫，以身佈施；

and who went on giving bodies in this way for immeasurable hundreds of thousands of myriads of millions of kalpas;

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。」

“But if another person hears this sutra and his faith does not turn to opposition, his merit surpasses that of the former person; how much more so if he goes on to copy it, uphold it, recite it, and explain it to others.”

「須菩提！以要言之，是經有不可思議、不可稱量、無邊功德。

“Subhuti! To put it briefly, this sutra has inconceivable, immeasurable, boundless merit.

如來為發大乘者說，為發最上乘者說。

The Tathagata teaches it for those who have set out on the Great Vehicle, and for those who have set out on the Supreme Vehicle.

若有人能受持讀誦，廣為人說，如來悉知是人，悉見是人，

If someone is able to uphold and recite it and explain it widely to others, the Tathagata fully knows that person and fully sees that person,

皆得成就不可量、不可稱、無有邊、不可思議功德。」

and they will all accomplish merit that is immeasurable, indescribable, boundless, and inconceivable.”

「如是人等，則為荷擔如來阿耨多羅三藐三菩提。

“Such a person is carrying the Tathagata’s unsurpassed, perfect, complete awakening on his own shoulders.

何以故？須菩提！若樂小法者，著我見、人見、眾生見、壽者見，

Why is that? Subhuti! Those who delight in the teachings of the Lesser Vehicle are attached to the view of a self, the view of a person, the view of a sentient being, and the view of a life span,

則於此經不能聽受、讀誦，為人解說。」

and so they cannot hear and accept this sutra, nor recite it, nor explain it to others.”

「須菩提！在在處處，若有此經，一切世間，天、人、阿修羅，所應供養；

“Subhuti! Wherever this sutra is found, all the gods, humans, and asuras of every world should come to make offerings there;

當知此處，則為是塔，皆應恭敬，作禮圍遶，以諸華香而散其處。」

you should know that this place is equal to a stupa, and everyone should respectfully bow to it and walk around it in circumambulation, scattering all kinds of incense and flowers in this place.”

「復次，須菩提！善男子、善女人，受持讀誦此經，

“Furthermore, Subhuti! If good men and good women uphold and recite this sutra,

若為人輕賤，是人先世罪業，應墮惡道，

and yet are instead looked down upon and despised by others, it is because the sins of that person’s past lives should have caused him to fall into the evil realms,

以今世人輕賤故，先世罪業則為消滅，當得阿耨多羅三藐三菩提。」

but because he is despised and belittled in this present life, the sins of his past lives are thereby extinguished, and he will surely attain unsurpassed, perfect, complete awakening.”

「須菩提！我念過去無量阿僧祇劫，於燃燈佛前，

“Subhuti! I recall that in the past, through immeasurable asamkhyeya kalpas, before I met Dipamkara Buddha,

得值八百四千萬億那由他諸佛，悉皆供養承事，無空過者；

I met eight hundred four thousand myriads of nayutas (an immensely large unit of number) of Buddhas, and I made offerings to and served every one of them, none passing by in vain;

若復有人，於後末世，能受持讀誦此經，所得功德，

yet if someone in the later Age of Decline is able to uphold and recite this sutra, the merit he gains,

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。」

compared with the merit of my making offerings to so many Buddhas, mine does not come up to one hundredth of his, nor one part in a thousand myriads of billions, and not even any number or analogy can compare with it.”

「須菩提！若善男子，善女人，於後末世，有受持讀誦此經，

“Subhuti! If good men and good women in the later Age of Decline uphold and recite this sutra,

所得功德，我若具說者，或有人聞，心則狂亂，狐疑不信。

and I were to tell in full the merit they gain, some who heard it might become mentally confused, filled with doubt and unwilling to believe.

須菩提！當知是經義不可思議，果報亦不可思議！」

Subhuti! You should know that the meaning of this sutra is inconceivable, and its karmic fruit is also inconceivable!”

爾時，須菩提白佛言：「世尊！善男子、善女人，

At that time Subhuti said to the Buddha: “World-Honored One! When good men and good women

發阿耨多羅三藐三菩提心，云何應住？云何降伏其心？」

set out on the mind of unsurpassed, perfect, complete awakening, where should they let this mind abide? And how should they subdue it?”

佛告須菩提：「善男子、善女人，發阿耨多羅三藐三菩提心者，

The Buddha told Subhuti: “Good men and good women who have set out on the mind of unsurpassed, perfect, complete awakening

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？

should give rise to this thought: I should lead all sentient beings to liberation. Yet after all sentient beings have been liberated, in truth not a single sentient being has been liberated. Why is that?

須菩提！若菩薩有我相、人相、眾生相、壽者相，則非菩薩。所以者何？

Subhuti! If a Bodhisattva still has the mark of a self, the mark of a person, the mark of a sentient being, or the mark of a life span, he is not a Bodhisattva. What is the reason for this?

須菩提！實無有法，發阿耨多羅三藐三菩提心者。」

Subhuti! Because in reality there is no fixed thing called ‘one who sets out on the mind of unsurpassed, perfect, complete awakening.’”

「須菩提！於意云何？如來於燃燈佛所，有法得阿耨多羅三藐三菩提不？」

“Subhuti! What do you think? When the Tathagata was with Dipamkara Buddha, was there any dharma by which he attained unsurpassed, perfect, complete awakening?”

「不也，世尊！如我解佛所說義，佛於燃燈佛所，無有法得阿耨多羅三藐三菩提。」

“No, World-Honored One! As I understand the meaning of what the Buddha has said, when the Buddha was with Dipamkara Buddha, there was no dharma by which he attained unsurpassed, perfect, complete awakening.”

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。

The Buddha said: “Just so, just so! Subhuti! In reality there is no dharma by which the Tathagata attained unsurpassed, perfect, complete awakening.

須菩提！若有法，如來得阿耨多羅三藐三菩提者，燃燈佛則不與我授記：

Subhuti! If there really were a dharma by which the Tathagata attained unsurpassed, perfect, complete awakening, Dipamkara Buddha would not have given me the prediction, saying:

『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，

‘In a future age you will become a Buddha, named Shakyamuni.’ It is precisely because in reality there is no dharma by which one attains unsurpassed, perfect, complete awakening

是故燃燈佛與我授記，作是言：『汝於來世，當得作佛，號釋迦牟尼。』

that Dipamkara Buddha gave me the prediction, saying: ‘In a future age you will become a Buddha, named Shakyamuni.’

何以故？如來者，即諸法如義。」

Why is that? Because ‘Tathagata’ means the suchness of all things, that ‘thus’ which they originally are.”

「若有人言：如來得阿耨多羅三藐三菩提。

“If someone says: the Tathagata has attained unsurpassed, perfect, complete awakening,

須菩提！實無有法，佛得阿耨多羅三藐三菩提。

Subhuti! in reality there is no dharma by which the Buddha attained unsurpassed, perfect, complete awakening.

須菩提！如來所得阿耨多羅三藐三菩提，於是中無實無虛。

Subhuti! The unsurpassed, perfect, complete awakening attained by the Tathagata is, within it, neither real nor unreal.

是故如來說：一切法皆是佛法。

Therefore the Tathagata says: all dharmas are Buddha-dharmas.

須菩提！所言一切法者，即非一切法，是故名一切法。」

Subhuti! What are called ‘all dharmas’ are not all dharmas that can be grasped; precisely for that reason they are called all dharmas.”

「須菩提！譬如人身長大。」

“Subhuti! It is like saying that a person has a huge, tall body.”

須菩提言：「世尊！如來說：人身長大，則為非大身，是名大身。」

Subhuti said: “World-Honored One! What the Tathagata calls a huge body is not a truly real body that can be grasped; it is only provisionally called a huge body.”

「須菩提！菩薩亦如是。若作是言：我當滅度無量眾生，則不名菩薩。何以故？

“Subhuti! It is the same with a Bodhisattva. If he says: I will liberate immeasurable sentient beings, then he cannot be called a Bodhisattva. Why is that?

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。」

Subhuti! Because in reality there is no fixed thing called a Bodhisattva. Therefore the Buddha says that all dharmas have no self, no person, no sentient being, and no life span.”

「須菩提！若菩薩作是言：『我當莊嚴佛土』，是不名菩薩。何以故？

“Subhuti! If a Bodhisattva says: ‘I will adorn Buddha-lands,’ then he cannot be called a Bodhisattva. Why is that?

如來說：莊嚴佛土者，即非莊嚴，是名莊嚴。」

Because the Tathagata says: what are called the adornment of Buddha-lands are not adornments that can be grasped; they are only provisionally called adornment.”

「須菩提！若菩薩通達無我、法者，如來說名真是菩薩。」

“Subhuti! If a Bodhisattva thoroughly understands the principles of ‘no self’ and ‘no dharma,’ the Tathagata says that he is truly called a Bodhisattva.”

「須菩提！於意云何？如來有肉眼不？」

“Subhuti! What do you think? Does the Tathagata have the physical eye?”

「如是，世尊！如來有肉眼。」

“Yes, World-Honored One! The Tathagata has the physical eye.”

「須菩提！於意云何？如來有天眼不？」

“Subhuti! What do you think? Does the Tathagata have the heavenly eye?”

「如是，世尊！如來有天眼。」

“Yes, World-Honored One! The Tathagata has the heavenly eye.”

「須菩提！於意云何？如來有慧眼不？」

“Subhuti! What do you think? Does the Tathagata have the wisdom eye?”

「如是，世尊！如來有慧眼。」

“Yes, World-Honored One! The Tathagata has the wisdom eye.”

「須菩提！於意云何？如來有法眼不？」

“Subhuti! What do you think? Does the Tathagata have the Dharma eye?”

「如是，世尊！如來有法眼。」

“Yes, World-Honored One! The Tathagata has the Dharma eye.”

「須菩提！於意云何？如來有佛眼不？」

“Subhuti! What do you think? Does the Tathagata have the Buddha eye?”

「如是，世尊！如來有佛眼。」

“Yes, World-Honored One! The Tathagata has the Buddha eye.”

「須菩提！於意云何？如恆河中所有沙，佛說是沙不？」

“Subhuti! What do you think? Of the grains of sand in the Ganges River, has the Buddha said that they are sand?”

「如是，世尊！如來說是沙。」

“Yes, World-Honored One! The Tathagata has said that they are sand.”

「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？」

“Subhuti! What do you think? Suppose there were as many Ganges Rivers as there are grains of sand in a single Ganges River; and suppose the number of all the grains of sand in all those Ganges Rivers were the number of Buddha-worlds. Would that be many?”

「甚多，世尊。」

“Very many, World-Honored One.”

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？

The Buddha told Subhuti: “Among all those lands, the Tathagata fully knows every kind of thought in the minds of all the sentient beings there. Why is that?

如來說：諸心皆為非心，是名為心。所以者何？

Because the Tathagata says: all these minds are not truly real minds that can be grasped; they are only provisionally called minds. What is the reason for this?

須菩提！過去心不可得，現在心不可得，未來心不可得。」

Subhuti! The past mind has already passed and cannot be grasped; the present mind does not stay for even an instant and cannot be grasped; the future mind has not yet arrived and likewise cannot be grasped.”

「須菩提！於意云何？若有人滿三千大千世界七寶，以用佈施，是人以是因緣，得福多不？」

“Subhuti! What do you think? If someone were to give in charity seven treasures filling the three thousand great thousand worlds, would the merit that person gains by this cause be great?”

「如是，世尊！此人以是因緣，得福甚多。」

“Yes, World-Honored One! The merit that person gains by this cause would be very great.”

「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。」

“Subhuti! If merit were something truly real, the Tathagata would not say that he gains much merit; it is precisely because merit itself is not real that the Tathagata says he gains much merit.”

「須菩提！於意云何？佛可以具足色身見不？」

“Subhuti! What do you think? Can the Buddha be seen by means of a fully complete physical body?”

「不也，世尊！如來不應以具足色身見。何以故？

“No, World-Honored One! The Tathagata should not be seen by means of a fully complete physical body. Why is that?

如來說：具足色身，即非具足色身，是名具足色身。」

Because the Tathagata says: what is called a fully complete physical body is not a complete physical body that can be grasped; it is only provisionally called a complete physical body.”

「須菩提！於意云何？如來可以具足諸相見不？」

“Subhuti! What do you think? Can the Tathagata be seen by means of the fully complete various marks?”

「不也，世尊！如來不應以具足諸相見。何以故？

“No, World-Honored One! The Tathagata should not be seen by means of the fully complete various marks. Why is that?

如來說：諸相具足，即非具足。是名諸相具足。」

Because the Tathagata says: what are called the fully complete various marks are not completeness that can be grasped; they are only provisionally called the completeness of the marks.”

「須菩提！汝勿謂如來作是念：『我當有所說法。』莫作是念。何以故？

“Subhuti! Do not think that the Tathagata has the thought: ‘I should teach some dharma.’ Do not think so. Why is that?

若人言：如來有所說法，即為謗佛，不能解我所說故。

If someone says that the Tathagata teaches a dharma, he is slandering the Buddha, because he does not understand what I have said.

須菩提！說法者，無法可說，是名說法。」

Subhuti! What is called teaching the Dharma is that there is in fact no dharma to be taught; it is only provisionally called teaching the Dharma.”

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？」

At that time the venerable Subhuti said to the Buddha: “World-Honored One! In future ages, will there be sentient beings who, on hearing this Dharma proclaimed, give rise to faith?”

佛言：「須菩提！彼非眾生，非不眾生。何以故？

The Buddha said: “Subhuti! They are not sentient beings that can be grasped, yet neither are they not sentient beings. Why is that?

須菩提！眾生眾生者，如來說非眾生，是名眾生。」

Subhuti! What are called sentient beings, one by one, the Tathagata says are not truly real sentient beings; they are only provisionally called sentient beings.”

須菩提白佛言：「世尊！佛得阿耨多羅三藐三菩提。為無所得耶？」

Subhuti said to the Buddha: “World-Honored One! In attaining unsurpassed, perfect, complete awakening, is it in fact that the Buddha attained nothing?”

佛言：「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，

The Buddha said: “Just so, just so. Subhuti! In unsurpassed, perfect, complete awakening, I have not attained even the least dharma,

是名阿耨多羅三藐三菩提。」

and precisely for this reason it is called unsurpassed, perfect, complete awakening.”

「復次，須菩提！是法平等，無有高下，是名『阿耨多羅三藐三菩提』；

“Furthermore, Subhuti! This dharma is in itself equal, with no high or low, and therefore it is called ‘anuttara-samyak-sambodhi’;

以無我、無人、無眾生、無壽者，修一切善法，則得阿耨多羅三藐三菩提。

by practicing all good dharmas with a mind free of self, free of person, free of sentient being, and free of life span, one attains unsurpassed, perfect, complete awakening.

須菩提！所言善法者，如來說即非善法，是名善法。」

Subhuti! As for what are called good dharmas, the Tathagata says they are not good dharmas that can be grasped; they are only provisionally called good dharmas.”

「須菩提！若三千大千世界中，所有諸須彌山王，如是等七寶聚，有人持用佈施；

“Subhuti! Suppose within the three thousand great thousand worlds there were piles of the seven treasures as large as all the Sumeru mountain kings, and someone gave them in charity;

若人以此《般若波羅蜜經》，乃至四句偈等，受持讀誦，為他人說，

and suppose another person, relying on this Prajnaparamita Sutra, even if only four lines of verse from it, upheld and recited them and explained them to others,

於前福德百分不及一，百千萬億分、乃至算數譬喻所不能及。」

then the former merit would not come up to one hundredth of the latter, nor one part in a hundred thousand myriads of billions, and not even any number or analogy can compare with it.”

「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。

“Subhuti! What do you think? You should not think that the Tathagata has the thought: ‘I will liberate sentient beings.’ Subhuti! Do not think so.

何以故？實無有眾生如來度者。若有眾生如來度者，如來則有我、人、眾生、壽者。

Why is that? Because in reality there are no sentient beings liberated by the Tathagata. If there really were sentient beings liberated by the Tathagata, then the Tathagata would be attached to self, person, sentient being, and life span.

須菩提！如來說：『有我者，則非有我，而凡夫之人以為有我。』

Subhuti! The Tathagata says: ‘What is called having a self is in fact not truly having a self; it is only that ordinary people themselves think there is a self.’

須菩提！凡夫者，如來說則非凡夫，是名凡夫。」

Subhuti! As for what are called ordinary people, the Tathagata says they too are not truly real ordinary people; they are only provisionally called ordinary people.”

「須菩提！於意云何？可以三十二相觀如來不？」

“Subhuti! What do you think? Can the Tathagata be seen by means of the thirty-two marks?”

須菩提言：「如是！如是！以三十二相觀如來。」

Subhuti said: “Yes! Yes! The Tathagata can be seen by means of the thirty-two marks.”

佛言：「須菩提！若以三十二相觀如來者，轉輪聖王則是如來。」

The Buddha said: “Subhuti! If the Tathagata could be seen by means of the thirty-two marks, then a wheel-turning sage king, who likewise possesses the thirty-two marks, would also be a Tathagata.”

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。」

Subhuti said to the Buddha: “World-Honored One! As I understand the meaning of what the Buddha has said, the Tathagata should not be seen by means of the thirty-two marks.”

爾時，世尊而說偈言：

At that time the World-Honored One spoke a verse:

「若以色見我，以音聲求我，是人行邪道，不能見如來。」

If one tries to see me by form, or seeks me by sound, this person walks a mistaken path and cannot see the Tathagata.

「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。』

“Subhuti! If you have this thought: ‘The Tathagata did not attain unsurpassed, perfect, complete awakening because his excellent marks were fully complete.’

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。』」

Subhuti! Do not have this thought: ‘The Tathagata did not attain unsurpassed, perfect, complete awakening because his excellent marks were fully complete.’”

「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？

“Subhuti! If you have this thought, supposing that those who set out on the mind of unsurpassed, perfect, complete awakening hold that all dharmas are cut off and utterly extinguished, you are mistaken. Do not think so! Why is that?

發阿耨多羅三藐三菩提心者。於法不說斷滅相。」

Because those who set out on the mind of unsurpassed, perfect, complete awakening do not hold the mark of annihilation regarding any dharma.”

「須菩提！若菩薩以滿恆河沙等世界七寶持用佈施；

“Subhuti! Suppose a Bodhisattva gave in charity seven treasures filling as many worlds as there are grains of sand in the Ganges;

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？

and another person fully understands that all dharmas are without self and thereby attains patient endurance; the merit gained by this Bodhisattva surpasses that of the former Bodhisattva. Why is that?

須菩提！以諸菩薩不受福德故。」

Subhuti! Because the Bodhisattvas do not receive merit.”

須菩提白佛言：「世尊！云何菩薩不受福德？」

Subhuti said to the Buddha: “World-Honored One! Why is it said that Bodhisattvas do not receive merit?”

「須菩提！菩薩所作福德，不應貪著。是故說不受福德。」

“Subhuti! The merit that a Bodhisattva creates should not be craved or clung to. Therefore it is said that he does not receive merit.”

「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。

“Subhuti! If someone says that the Tathagata comes and goes, sits and lies down, this person does not understand what I have said.

何以故？如來者，無所從來，亦無所去，故名如來。」

Why is that? Because the name ‘Tathagata’ means: not coming from anywhere and not going anywhere, and therefore he is called Tathagata.”

「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？」

“Subhuti! If good men and good women were to grind the three thousand great thousand worlds into fine dust, what do you think? Would these particles of dust be many?”

須菩提言「甚多，世尊！何以故？若是微塵眾實有者，佛則不說是微塵眾。所以者何？

Subhuti said: “Very many, World-Honored One! Why is that? If these particles of dust were truly real, the Buddha would not call them a mass of dust particles. What is the reason for this?

佛說微塵眾，則非微塵眾，是名微塵眾。」

Because what the Buddha calls a mass of dust particles is not a truly real mass of dust particles; it is only provisionally called a mass of dust particles.”

「世尊！如來所說三千大千世界，則非世界，是名世界。何以故？

“World-Honored One! What the Tathagata calls the three thousand great thousand worlds is also not a truly real world; it is only provisionally called a world. Why is that?

若世界實有者，則是一合相。如來說一合相，則非一合相，是名一合相。」

If a world were truly real, it would be a single mark of one whole, a thing fused together. The Tathagata says this mark of aggregation is not a truly real mark of aggregation; it is only provisionally called a mark of aggregation.”

「須菩提！一合相者，則是不可說；但凡夫之人貪著其事。」

“Subhuti! What is called the mark of aggregation is originally something that cannot be spoken of; it is only that ordinary people crave and cling to this matter.”

「須菩提！若人言：佛說我見、人見、眾生見、壽者見。

“Subhuti! If someone says: the Buddha has spoken of the view of a self, the view of a person, the view of a sentient being, and the view of a life span.

須菩提！於意云何？是人解我所說義不？」

Subhuti! What do you think? Does this person understand what I have said?”

「不也，世尊！是人不解如來所說義。何以故？

“No, World-Honored One! This person does not understand the meaning of what the Tathagata has said. Why is that?

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，

Because the view of a self, the view of a person, the view of a sentient being, and the view of a life span that the World-Honored One speaks of are not truly real views of a self, a person, a sentient being, or a life span,

是名我見、人見、眾生見、壽者見。」

but are only provisionally called the view of a self, the view of a person, the view of a sentient being, and the view of a life span.”

「須菩提！發阿耨多羅三藐三菩提心者，

“Subhuti! Those who have set out on the mind of unsurpassed, perfect, complete awakening

於一切法，應如是知，如是見，如是信解，不生法相。

should, toward all dharmas, thus know, thus see, and thus believe and understand, without giving rise to the clinging mark of ‘dharma.’

須菩提！所言法相者，如來說即非法相，是名法相。」

Subhuti! What is called the mark of a dharma, the Tathagata says is not a truly real mark of a dharma; it is only provisionally called the mark of a dharma.”

「須菩提！若有人以滿無量阿僧祇世界七寶，持用佈施；若有善男子、善女人，

“Subhuti! Suppose someone gave in charity seven treasures filling immeasurable asamkhyeya worlds; and suppose there are good men and good women

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。

who set out on the mind of bodhi, hold to this sutra, even if only four lines of verse from it, uphold and recite it, and expound it to others; their merit would surpass that of the former.

云何為人演說，不取於相，如如不動。何以故？」

Then how should one expound it to others? By not grasping at any mark, remaining suchness, unmoved. Why is that?”

「一切有為法，如夢幻泡影，如露亦如電，應作如是觀。」

All phenomena produced by conditions are like a dream, like an illusion, like a bubble, like a shadow, like morning dew, and like a flash of lightning; one should look upon them in this way.

佛說是經已，長老須菩提及諸比丘、比丘尼、優婆塞、優婆夷、

When the Buddha had finished teaching this sutra, the elder Subhuti, together with the bhikshus, bhikshunis, upasakas (lay men), and upasikas (lay women),

一切世間天、人、阿修羅，聞佛所說，皆大歡喜，信受奉行。

and all the gods, humans, and asuras of every world, having heard what the Buddha said, were all filled with great joy, and believed, accepted, and put it into practice.