下载地址： sutra.txt    

THE DIAMOND SUTRA
金刚经

The Vajracchedika-prajna-paramita Sutra

金刚般若波罗密经

法会因由分第一

THE REASONS FOR THE DHARMA ASSEMBLY, ONE

Thus I have heard.

如是我闻。

Once upon a time, the Buddha sojourned in the Jetavana park near Sravasti with an assembly of twelve hundred and fifty bhiksus.

一时佛在舍卫国。祗树给孤独园。与大比丘众。千二百五十人俱。

One day, at mealtime, the World Honored One put on His robe, took His bowl, and entered the great town of Sravasti to beg for His food.

尔时，世尊食时，著衣持钵，入舍卫大城乞食。

He had begged from door to door, He returned to His place.

于其城中，次第乞已，还至本处。

When He had taken His meal, He put away His robe and bowl, washed His feet, arranged His seat and sat down.

饭食讫，收衣钵，洗足已，敷座而坐。

善现祈请分第二

SUBHUTI'S REQUEST, TWO

At the time, the elder Subhuti who was in the assembly, rose from his seat,

时，长老须菩提在大众中即从座起，

uncovered his right shoulder,

偏袒右肩，

knelt upon his right knee,

右膝著地，

respectfully joined the palms of his hands and said to the Buddha:

合掌恭敬而白佛言：

“It is very rare, O World Honoured One!

希有！世尊！

“how well the Tathagata protects and thinks of all Bodhisattvas; how well He instructs all the Bodhisattvas.

如来善护念诸菩萨，善付嘱诸菩萨。

“O World Honoured One,

世尊！

“when virtuous men or women develop the supreme-enlightenment mind,

善男子、善女人，发阿耨多罗三藐三菩提心

“how should their minds abide and how should they be subdued?”

应云何住？云何降伏其心？

The Buddha said:

佛言：

“Excellent, excellent, Subhuti!

善哉，善哉。须菩提！

“As you say, the Tathagata protects, cherishes and instructs Bodhisattvas so well.

如汝所说：如来善护念诸菩萨，善付嘱诸菩萨，

“Now listen attentively and I will tell you how the minds of virtuous men and women,

汝今谛听！当为汝说：善男子、善女人，

“who develop the supreme enlightenment mind,

发阿耨多罗三藐三菩提心，

“should thus abide and be subdued.”

应如是住，如是降伏其心。

(Subhuti replied:) “Oh yes, World Honored One, I shall be glad to hear (your instruction).”

唯然。世尊！愿乐欲闻。

大乘正宗分第三

THE ORTHODOX DOCTRINE OF THE GREAT VEHICLE, THREE

The Buddha said: “Subhuti,

佛告须菩提：

“all Bodhisattvas and Mahasattvas should subdue their minds as follows:

诸菩萨摩诃萨应如是降伏其心！

“All living beings born from eggs, wombs, humidity or by transformation

所有一切众生之类：若卵生、若胎生、若湿生、 若化生；

“with or without form,

若有色、若无色；

“either thoughtful or thoughtless,

若有想、若无想、

“and neither thoughtful nor thoughtless

若非有想非无想，

“are all led by me to the final nirvana for the extinction of reincarnation

我皆令入无余涅槃而灭度之。

“Although immeasurable, uncountable and unlimitable numbers of living beings are thus led to (the final nirvana for) the extinction of reincarnation,

如是灭度无量无数无边众生，

“it is true that not a living being is led there.

实无众生得灭度者。

“Why so, Subhuti?

何以故？ 须菩提！

“(Because) if a Bodhisattva (still) clings to the false notion (laksana) of
an ego, a personality, a being and a life, he is not ( a true) Bodhisattva.

若菩萨有我相、人相、众生相、寿者相，即非菩萨。

妙行无住分第四

WONDERFUL PRACTICE IS TO NOT RELY ON ANYTHING, FOUR

“Furthermore, Subhuti,

复次，须菩提！

“a Bodhisattva's mind should not abide anywhere when giving alms;

菩萨于法，应无所住，行于布施，

“that is to say, he should give without a mind abiding in form,

所谓不住色布施，

“or he should give without a mind abiding in sound, or in smell, or in taste, or in touch or in things .

不住声香味触法布施。

“Subhuti thus a Bodhisattva should give alms without a mind abiding in false notions of form (laksana)

须菩提！菩萨应如是布施，不住于相。

“Why?

何以故？

“(Because) if a Bodhisattva's mind does not abide in forms. (laksanas) when practicing charity (dana),

若菩萨不住相布施，

“his merit will be inconceivable and immeasurable.

其福德不可思量。

“Subhuti, what do you think? Can you think of and measure the extent of space in the East?”

须菩提！于意云何？东方虚空可思量不？

“I cannot, World Honored One!

不也，世尊！

“Subhuti, can you think of and measure (all) the extent of space in the South, West and North, as well as in the intermediate directions, including the zenith and nadir?”

须菩提！南西北方四维上下虚空可思量不？

“I cannot, World Honoured One!”

不也，世尊！

“Subhuti, (when) a Bodhisattva practices charity without a mind abiding in forms,

须菩提！菩萨无住相布施，

“his merit is equally inconceivable and immeasurable.

福德亦复如是不可思量。

“Subhuti, a Bodhisattva's mind should thus abide as taught.

须菩提！菩萨但应如所教住。

如理实见分第五

GENUINE DISCERNMENT OF THE PRINCIPLE OF SUCHNESS, FIVE

“Subhuti, what do you think?

须菩提！于意云何？

“Can the Tathagata be seen by means of His bodily form?”

可以身相见如来不？

“No, World Honoured One, the Tathgate cannot be seen by means of His bodily form.

不也，世尊！不可以身相得见如来。

“Why?

何以故？

“Because when the Tathagata speaks of bodily form, it is not (real) form.”

如来所说身相，即非身相。

The Buddha said to Subhuti:

佛告须菩提：

“Everything with form is unreal;

凡所有相，皆是虚妄。

“if all forms are seen as unreal, the Tathagata will be perceived.”

若见诸相非相，则见如来。

正信希有分第六

PROPER FAITH IS RARE, SIX

Subhuti said to the Buddha:

须菩提白佛言：

“World Honored One, will there be living beings who can develop a true belief
in these words, sentences and chapters when they are expounded to them?”

世尊！颇有众生，得闻如是言说章句，生实信不？

The Buddha said: “Subhuti, do not speak like that.

佛告须菩提：莫作是说。

“In the last 500 years, before the final passing of the Tathagata,

如来灭后，后五百岁，

“there will be those who will observe the rules of morality and perform good actions which will result in blessing.

有持戒修福者，

“These people will be able to develop a faith in these sentences which they will consider as embodying the Truth.

于此章句能生信心，以此为实，

“You should know that they will not have planted good roots in just one, two, three, four, or five Buddha lands.

当知是人不于一佛二佛三四五佛而种善根，

“They will have planted them in countless thousands and tens of thousands of Buddha lands.

已于无量千万佛所种诸善根，

“Upon hearing these sentences, there will arise in them a single thought of pure faith.

闻是章句，乃至一念生净信者，

“Subhuti, the Tathagata knows and sees all;

须菩提！如来悉知悉见，

“these living beings will thus acquire immeasurable merits.

是诸众生得如是无量福德。

“Why?

何以故？

“(Because) they will have wiped out false notions of an ego, a personality, a being and a life, of Dharma and Not-Dharma.

是诸众生无复我相、人相、众生相、寿者相。无法相，亦无非法相。

“Why?

何以故？

“(Because) if their minds grasp form (laksana), they will (still) cling to the notion of an ego, a personality, a being and a life.

是诸众生若心取相，即为著我人众生寿者。

“If their minds grasp the Dharma, they will (still) cling to the notion of an ego, a personality, a being and a life.

若取法相，即著我人众生寿者。

“ Why?

何以故？

“(Because) if their minds grasp the Not-Dharma, they will (still) cling to the notion of an ego, a personality, a being and a life.

若取非法相，即著我人众生寿者，

“Therefore, one should not grasp and hold on to the notion of Dharma as well as that of Not-Dharma.

是故不应取法，不应取非法。

“This is why,

以是义故，

“the Tathagata always said:

如来常说：

“‘Ye Bhiksus, should know that the Dharma I expound is likened to a raft.’

汝等比丘，知我说法，如筏喻者，

“Even the Dharma should be cast aside; how much more so the Not-Dharma?

法尚应舍，何况非法。

无得无说分第七

NOTHING ATTAINED, NOTHING SPOKEN, SEVEN

“Subhuti, what do you think?

须菩提！于意云何？

“Has the Tathagata(in fact) obtained Supreme Enlightenment (Anubodhi)?

如来得阿耨多罗三藐三菩提耶？

“Does the Tathagata (in fact) expound the Dharma?”

如来有所说法耶？

Subhuti replied:

须菩提言：

“As I understand the meaning of the Buddha's teaching,

如我解佛所说义，

“there is no fixed Dharma called Supreme Enlightenment and there is also no
fixed Dharma the Tathagata can expound.

无有定法名阿耨多罗三藐三菩提，亦无有定法，如来可说。

“Why?

何以故？

“(Because) the Dharma the Tathagata expounds cannot be clung to and cannot be expressed (in words); it is neither Dharma nor Not-Dharma.

如来所说法，皆不可取、不可说、非法、非非法。

“Why is this?

所以者何？

“All Bhadras and Aryas differ on account of the Eternal Asamskrta Dharma.”

一切贤圣，皆以无为法而有差别。

依法出生分第八

THEY ARISE FROM DHARMA, EIGHT

“Subhuti, what do you think?

须菩提！于意云何？

“If someone filled the Universe with the seven treasures and gave them all as alms, would his merit be great?”

若人满三千大千世界七宝以用布施，是人所得福德，宁为多不？

Subhuti replied: “Very great, World Honoured One.

须菩提言：甚多，世尊！

“Why?

何以故？

“Because this merit is not the nature of merit, the Tathagata says it is great.”

是福德即非福德性，是故如来说福德多。

“Subhuti, if on the other hand, someone received and kept even a four line stanza of this sutra and expounded it to others, his merit would surpass that (of the giver of treasures).

若复有人，于此经中受持，乃至四句偈等，为他人说，其福胜彼。

“Why?

何以故？

“ (Because), Subhuti, all Buddhas and their Supreme-Enlightenment-Dharma originate from this sutra.

须菩提！一切诸佛，及诸佛阿耨多罗三藐三菩提法，皆从此经出。

“Subhuti, the so-called Buddhas and Dharmas are not real Buddhas and Dharmas.

须菩提！所谓佛、法者，即非佛、法。

一相无相分第九

THE ONE APPEARANCE IS BEYOND APPEARANCES, NINE

“Subhuti, what do you think?

须菩提！于意云何？

“Can one who has entered the stream (srota-apanna) have this thought (in his mind): I have obtained the fruit of entering the stream?”

须陀洹能作是念：“我得须陀洹果”不？

Subhuti replied: “No, World Honoured One.

须菩提言：不也，世尊！

“Why?

何以故？

“Because srota-apanna means 'entering the stream',

须陀洹名为入流，

“but actually there is no entry into either form, sound, smell, taste, touch or dharma.

而无所入，不入色声香味触法，

“Therefore, he is called srota-apanna.”

是名须陀洹。

“Subhuti, what do you think?

须菩提！于意云何？

“Can a Sakrdagamin have this thought (in his mind): I have obtained the fruit of a Sakrdagamin?”

斯陀含能作是念：“我得斯陀含果”不？

Subhuti replied: 'No, World Honored One.

须菩提言：‘不也，世尊！

“Why?

何以故？

“Because Sakrdagamin means 刼nce more to come,

斯陀含名一往来，

“but actually there is neither coming nor going.

而实无往来，

“Therefore, he is called a Sakrdagamin.”

是名斯陀含。

“Subhuti, what do you think?

须菩提！于意云何？

“Can an Anagamin have this thought (in his mind): I have obtained the fruit of an Anagamin?”

阿那含能作是念：“我得阿那含果”不？

Subhuti replied: “No, World Honoured One.

须菩提言：不也，世尊！

“Why?

何以故？

“Because Anagamin means ‘no-coming’ but actually there is no such a thing as no-coming.

阿那含名为不来，而实无不来，

“Therefore, he is called an Anagamin.”

是故名阿那含。

“Subhuti, what do you think?

须菩提！于意云何？

“Can an Arhat have this thought (in his mind): I have obtained the enlightenment of an Arhat?”

阿罗汉能作是念：“我得阿罗汉道”不？

Subhuti replied: “No, World Honoured One.

须菩提言：‘不也，世尊！

“Why?

何以故？

“Because there is no Dharma which is called Arhatship.

实无有法名阿罗汉。

“World Honoured One,

世尊！

“if an Arhat thinks ‘I have obtained the enlightenment of an Arhat’,

若阿罗汉作是念：“我得阿罗汉道”，

“he will still grasp and hold on to the notion of an ego, a personality, a being and a life.

即为著我人众生寿者。

“World Honored One,

世尊！

“the Buddha has declared that I have obtained the Passionless Samadhi and that I surpass all men. I am, therefore, the highest passionless Arhat.

佛说我得无诤三昧，人中最为第一，是第一离欲阿罗汉。

“World Honored One, I do not think ‘I am a passionless Arhat, for,

世尊，我不作是念：“我是离欲阿罗汉”。

“World Honored One, if I had thought ‘I have attained Arhatship’,

世尊！我若作是念：“我得阿罗汉道”，

“the World Honored One would not have said: ‘Subhuti takes delight in- the calm and quiet, free from temptation and distress.

世尊则不说须菩提是乐阿兰那行者！

“The fact that Subhuti does not act (mentally) is called the calm and quiet in which Subhuti takes delight.”

以须菩提实无所行，而名须菩提是乐阿兰那行。

庄严净土分第十

ADORNING PURE LANDS, TEN

The Buddha said to Subhuti:

佛告须菩提：

“What do you think.?

于意云何？

“Did the Tathagata obtain anything from: he Dharma, when in the past He was with Dipamkara Buddha?”

如来昔在燃灯佛所，于法有所得不？

“No, World Honoured One.

不也，世尊！

“When the Tathagata was with Dipamkara, He did not obtain anything from the Dharma.”

如来在燃灯佛所，于法实无所得。

“Subhuti, what do you think?

菩提！于意云何？

“Do Bodhisattvas adorn Buddha lands (by their moral actions)?”

须菩萨庄严佛土不？

“No. World Honoured One.

不也，世尊！

“Why?

何以故？

“Because this is not real adornment; it is (merely) called the adornment of Buddha lands.”

庄严佛土者，则（即）非庄严，是名庄严。

“Subhuti, this is why all Bodhisattvas and Mahasattvas should thus develop a pure and clean mind which should not abide in form, sound, smell, taste, touch and dharma.

是故须菩提，诸菩萨摩诃萨应如是生清净心，不应住色生心，不应住声香味触法生心，

“They should develop a mind which does not abide in anything.

应无所住而生其心。

“Subhuti, supposing a man has a body as great as mount Sumeru,

须菩提！譬如有人，身如须弥山王，

“what do you think?

于意云何？

“Would such a body be great?”

是身为大不？

Subhuti replied: “Very great, World Honored One.

须菩提言：甚大，世尊！Why? 何以故？

“Because the Buddha says it is not the real body but is (merely) called a
great body.”

佛说非身，是名大身。

无为福胜分第十一

THE SUPREMACY OF UNCONDITIONED BLESSINGS, ELEVEN

“Subhuti, if there were as many rivers like the Ganges as there are grains of sand in the Ganges,

须菩提！如恒河中所有沙数，如是沙等恒河，

“would the total of grains of sand in all these rivers be very great?”

于意云何？是诸恒河沙宁为多不？

Subhuti replied: “Very great, World Honored One!”

须菩提言：甚多，世尊！

“These rivers would be innumerable; how much more so would be their sand-
grains.

但诸恒河尚多无数，何况其沙！

“Subhuti, I now tell you truly.

须菩提！我今实言告汝：

“If a virtuous man or woman filled a number of universes, as great as the
number of sand-grains in all these rivers, with the seven treasures, and gave them all away in alms (dana),

若有善男子、善女人，以七宝满尔所恒河沙数三千大千世界，以用布施，

“would his or her merit be great?”

得福多不？

Subhuti replied: “Very great, World Honoured One!”

须菩提言：甚多，世尊！

The Buddha said to Subhuti:

佛告须菩提：

“If a virtuous man or woman receives and holds (in mind) even a four-line stanza of this sutra and expounds it to others, his or her merit will surpass that of the almsgiver.

若善男子、善女人，于此经中，乃至受持四句偈等，为他人说，而此福德胜前福德。


尊重正教分第十二

REVERING THE PROPER TEACHING, TWELVE

“Furthermore, Subhuti,

复次，须菩提！

“wheresoever this sutra or even one of its four-line stanzas is expounded,

随说是经，乃至四句偈等，

“you should know that all devas, men and asuras should make their offerings there as if the place was a Buddha stupa or a Buddha temple.

当知此处，一切世间、天、人、阿修罗，皆应供养，如佛塔庙，

“How much more so if someone is able to receive, hold (in mind), read and recite the whole sutra!

何况有人尽能受持读诵。

“Subhuti, you should know that such a person will achieve the highest and rarest Dharma.

须菩提！当知是人成就最上第一希有之法，

“Wheresoever this sutra may be found the Buddha and His respected disciples will be there also.”

若是经典所在之处，则为有佛，若尊重弟子。

如法受持分第十三

ACCEPTING AND UPHOLDING THE DHARMA OF "THUSNESS", THIRTEEN

Subhuti then asked the Buddha:

尔时，须菩提白佛言：

“World Honoured One, what name should be given to this sutra and how should we receive and hold it (in mind)?”

世尊！当何名此经？我等云何奉持？

The Buddha said:

佛告须菩提：

“This sutra should be called ‘The Diamond prajna-paramita’ under which name you should receive and hold it.

是经名为《金刚般若波罗蜜》，以是名字，汝当奉持。

“Why? Because, Subhuti,

所以者何？须菩提！

“the Prajna- paramita as expounded by the Buddha, is not Prajna- paramita but is (merely) so called.

佛说般若波罗蜜，则非般若波罗蜜。是名般若波罗蜜。

“Subhuti, what do you think Does the Tathagata expound the Dharma?”

须菩提！于意云何？如来有所说法不？

Subhuti said: “World Honoured One, the Tathagata does not expound anything.”

须菩提白佛言：世尊！如来无所说。

“Subhuti, what do you think? Are there many particles of dust in the universe?”

须菩提！于意云何？三千大千世界所有微尘是为多不？

Subhuti replied: “Many, World Honoured One!”

须菩提言：甚多，世尊！

“Subhuti, the Tathagata says these particles of dust are not (real), (but) are (merely) called particles of dust.

须菩提！诸微尘，如来说非微尘，是名微尘。

“The Tathagata says the universe is not (real), but it is (merely) called the universe.

如来说：世界，非世界，是名世界。

“Subhuti, what do you think? Can the Tathagata be perceived by means of His thirty-two physical characteristics ( laksanas )?”

须菩提！于意云何？可以三十二相见如来不？

“'No, World Honoured One. The Tathagata cannot be perceived by them.

不也，世尊！不可以三十二相得见如来。

“Why? Because the Tathagata says they are not real but are (merely) called
the thirty-two physical characteristics.”

何以故？如来说：三十二相，即是非相，是名三十二相。

“Subhuti, if on the one hand, a virtuous man or woman, in giving alms (dana), sacrifices as many lives as there are sand-grains in the Ganges, and on the other hand,

须菩提！若有善男子、善女人，以恒河沙等身命布施；

“someone receives and holds (in mind) even a four-line stanza of this sutra, and expounds it to other, the merit resulting from the latter will be greater.”

若复有人，于此经中，乃至受持四句偈等，为他人说，其福甚多！

离相寂灭分第十四

LEAVING APPEARANCES AND STILL CESSATION, FOURTEEN

At that time, after listening to this sutra, Subhuti had understood its profound meaning and was moved to tears.

尔时，须菩提闻说是经，深解义趣，涕泪悲泣，

He said to the Buddha: “How rare, O World Honored One!

而白佛言：希有，世尊！

“The Buddha has expounded such a very profound sutra.

佛说如是甚深经典，

“Since I have acquired the wisdom eye, I have not heard of such a sutra.

我从昔来所得慧眼，未曾得闻如是之经。

“World Honored One, if someone after listening to this sutra believes that
his mind is clean and pure, he will realise reality.

世尊！若复有人得闻是经，信心清净，则生实相，

“We should know that such a person will achieve the highest and rarest merit.

当知是人，成就第一希有功德。

“World Honored One, this Reality is not Reality but the Tathagata calls it
Reality.

世尊！是实相者，则是非相，是故如来说名实相。

“World Honored One, as I now listen to this sutra I have no difficulty in
believing, understanding, receiving and holding it,

世尊！我今得闻如是经典，信解受持不足为难，

“but in the last epoch, the last five hundred year period if there be a man who (happens to) listen to this sutra, believes, understands receives and holds it, he will be most rare.

若当来世，后五百岁，其有众生，得闻是经，信解受持，是人则为第一希有。

“Why? Because he will no longer (think in terms of) an ego, a personality, a being and a life.

何以故？此人无我相、人相、众生相、寿者相。

“Why? Because the forms of an ego, a personality, a being and a life are not forms.

所以者何？我相即是非相，人相、众生相、寿者相即是非相。

“Why? Because when he has rejected all forms he is called a Buddha.”

何以故？离一切诸相，则（即）名诸佛。

The Buddha said: “Just so! Subhuti, just so!

佛告须菩提：如是！如是！

“If on the one hand, there be a man who listens to this sutra and is not filled with alarm, fear, or dread,

若复有人，得闻是经，不惊、不怖、不畏，

“you should know that such a person is most rare.

当知是人甚为希有。

“Why? Because, Subhuti,

何以故？须菩提！

“as the Tathagata says,

如来说：

“the first perfection ( paramita) is not so (but) is (merely) called the first perfection (paramita.)

第一波罗蜜，非第一波罗蜜，是名第一波罗蜜。

“Subhuti, the Tathagata speaks of the Perfection of Patience (ksanti paramita) which is not but is called the Perfection of Patience.

须菩提！忍辱波罗蜜，如来说非忍辱波罗蜜。是名忍辱波罗蜜。

“Why? Because, Subhuti,

何以故？须菩提！

“in (a) past (life) when my body was mutilated by Kaliraja,

如我昔为歌利王割截身体，

“I had at that time no notion of an ego, a personality, a being and a life.

我于尔时，无我相、无人相、无众生相、无寿者相。

“Why? Because, in the past, when my body was dismembered, if I (still) held the conception of an ego, a personality, a being and a life,

何以故？我于往昔节节支解时，若有我相、人相、众生相、寿者相，

“I would have been stirred by feelings of anger and hatred.

应生嗔恨。

“Subhuti, I also remember that in the past, during my former five hundred lives, I was a Ksantyrsi and held no conception of an ego, a personality, a
being and a life.

须菩提！又念过去于五百世作忍辱仙人，于尔所世，无我相、无人相、无众生相、无寿者相。

“Therefore, Subhuti, Bodhisattvas should forsake all conceptions of form and resolve to develop the Supreme Enlightenment Mind (Anuttara-samyaksam-bodhi).

是故须菩提！菩萨应离一切相，发阿耨多罗三藐三菩提心，

“Their minds should not abide in form, sound, smell, taste, touch and dharma. Their minds should abide nowhere.

不应住色生心，不应住声香味触法生心，应生无所住心。

“If minds abide somewhere, it will be in falsehood.

若心有住，则为非住。

“This is why the Buddha says that Bodhisattvas' minds should not abide in form when practising charity (dana).

是故佛说：菩萨心不应住色布施。

“Subhuti, all Bodhisattvas should thus make offerings for the welfare of all living beings.

须菩提！菩萨为利益一切众生故，应如是布施。

“The Tathagata speaks of forms which are not forms and of living beings who are not living beings.

如来说：一切诸相，即是非相。又说：一切众生，则非众生。

“Subhuti, the Tathagatas' words are true and correspond to reality. They are ultimate words, neither deceitful nor heterodox.

须菩提！如来是真语者、实语者、如语者、不诳语者、不异语者。

“Subhuti, the Dharma the Tathagata has obtained is neither real nor unreal.

须菩提！如来所得法，此法无实无虚。

“Subhuti, if a Bodhisattva practises charity ( dana ) with a mind abiding in things (dharma), he is like a man entering the darkness where he cannot see anything;

须菩提！若菩萨心住于法而行布施，如人入暗，则（即）无所见；

“(but) if a Bodhisattva practises dana with a mind not abiding in dharma, he is like a man with open eyes, who can see everything in the sunshine.

若菩萨心不住法而行布施，如人有目，日光明照，见种种色。

“Subhuti, in future ages,

须菩提！当来之世，

“if a virtuous man or woman is able to receive, hold (in mind), read and
recite this sutra,

若有善男子、善女人，能于此经受持读诵，

“the Tathagata, by means of His Buddha Wisdom, will know and see clearly that such a person will achieve immeasurable and unlimitable merits.

则（即）为如来以佛智慧，悉知是人，悉见是人，皆得成就无量无边功德。

持经功德分第十五

THE MERIT AND VIRTUE GAINED FROM UPHOLDING THIS SUTRA, FIFTEEN

“Subhuti, if (on the one hand) a virtuous man or woman sacrifices in the practice of charity (dana), as many lives as the sand-grains of the Ganges in the morning, at midday and again in the evening, and continues so doing throughout numberless aeons;

须菩提！若有善男子、善女人，初日分以恒河沙等身布施，中日分复以恒河沙等身布施，后日分亦以恒河沙等身布施，如是无量百千万亿劫以身布施；

“and if (on the other hand) a person after listening to this sutra believes in his own mind without (further) contradiction, the latter's merit will surpass that of the former.

若复有人，闻此经典，信心不逆，其福胜彼，

“How much more so if this sutra is written, received, held, read, recited and expounded to others!

何况书写、受持、读诵、为人解说。

“Subhuti, to sum up, the merits resulting from this sutra are inconceivable, inestimable and without limit.

须菩提！以要言之，是经有不可思议、不可称量、无边功德。

“The Tathagata expounds it to those initiated into the Mahayana and the Supreme Yana.

如来为发大乘者说，为发最上乘者说。

“If they are able to receive, hold (in mind), read and recite it and expound it widely to others,

若有人能受持读诵，广为人说，

“the Tathagata will know and will see that they will achieve inexpressible and inconceivable merits that are without measure or limit.

如来悉知是人悉见是人，皆得成就不可量、不可称、无有边、不可思议功德，

“They will bear (responsibility for) the Tathagata's Supreme Enlightenment (Anuttara-samyak-sambodhi.)

如是人等，则（即）为荷担如来阿耨多罗三藐三菩提。

“Why? Because, Subhuti,

何以故？须菩提！

“those who take delight in the Hinayana and hold the view of an ego, a personality, a being and a life,

若乐小法者，著我见、人见、众生见、寿者见，

“cannot listen to, receive, hold (in mind), read and recite this sutra and explain it to others.

则（即）于此经，不能听受读诵、为人解说。

“Subhuti, wheresoever this sutra may be found,

须菩提！在在处处，若有此经，

“all worlds of devas, men and asuras should make offerings,

一切世间、天、人、阿修罗，所应供养；

“for you should know that such a place is just a stupa which should be revered, worshipped and circumambulated, with offerings of flowers and incense.

当知此处，则为是塔，皆应恭敬，作礼围绕，以诸华香而散其处。

能净业障分第十六

KARMIC OBSTRUCTIONS CAN BE PURIFIED, SIXTEEN

“Furthermore, Subhuti,

复次 ，须菩提！

“if a virtuous man or woman receives, holds (in mind), reads and recites this sutra and is despised by others,

若善男子、善女人，受持读诵此经，

“this person who is bound to suffer from evil destinies in retribution for his past sins, and whose karmic Sins are now eradicated by the others' contempt, will attain Supreme Enlightenment (Anuttarasamyak-sambodhi).

若为人轻贱，是人先世罪业，应堕恶道，以今世人轻贱故，先世罪业则（即）为消灭，当得阿耨多罗三藐三菩提。

“Subhuti,

须菩提！

“I remember that in the past countless aeons before the advent of Dipamkara Buddha,

我念过去无量阿僧祇劫，于燃灯佛前，

“I met 84,000 milliards of Buddhas to whom I made offerings and whom I served faultlessly.

得值八百四千万亿那由他诸佛，悉皆供养承事，无空过者；

“Now if in the last period (of 500 years) in the Buddha kalpa someone is able to receive, hold (in mind), read and recite this sutra,

若复有人，于后末世，能受持读诵此经，

“his merits will far exceed mine which resulted from my offerings made to Buddhas,

所得功德，于我所供养诸佛功德，

“for mine cannot be reckoned as one hundredth, one thousandth, one ten thousandth or one hundred thousandth part thereof; in fact no computation or comparison is possible.

百分不及一，千万亿分、乃至算数譬喻所不能及。

“Subhuti,

须菩提！

“in the last period of the Buddha kalpa, if a virtuous man or woman is able to receive, hold (in mind), read and recite this sutra,

若善男子、善女人，于后末世，有受持读诵此经，

“my full statement of this person's merits will create derangement, doubt and disbelief in the minds of all listeners.

所得功德，我若具说者，或有人闻，心则狂乱，狐疑不信。

“Subhuti,

须菩提！

“you should know that as the meaning of this sutra is inconceivable, so is the fruit of its reward.”

当知是经义不可思议，果报亦不可思议。

究竟无我分第十七

ULTIMATELY THERE IS NO SELF, SEVENTEEN

At the time, Subhuti asked the Buddha:

尔时，须菩提白佛言：

“World Honoured One, if a virtuous man or woman is determined to develop the Supreme Enlightened Mind,

世尊！善男子、善女人，发阿耨多罗三藐三菩提心，

“how should his or her mind abide and how should it be subdued?”

云何应住？云何降伏其心？

The Buddha said to Subhuti:

佛告须菩提：

“A virtuous man or woman who is determined to develop the Supreme Enlightened Mind,

善男子、善女人，发阿耨多罗三藐三菩提心者，

“should thus develop it:

当生如是心，

“I have to lead all living beings to put a stop to (reincarnation) and escape (suffering),

我应灭度一切众生。

“and when they have been so led, not one of them in fact stops (reincarnating) or escapes suffering.

灭度一切众生已，而无有一众生实灭度者。

“Why?

何以故？

“Because, Subhuti, if a Bodhisattva clings to the notion of an ego, a personality, a being and a life, he is not a (true) Bodhisattva.

须菩提， 若菩萨有我相、人相、众生相、寿者相，则（即）非菩萨。

“Why?

所以者何？

“Because, Subhuti, there is not really a Dharma which can develop the Supreme-Enlightenment-Mind.

须菩提！实无有法。发阿耨多罗三藐三菩提心者。

“Subhuti, what do you think?

须菩提！于意云何？

“When the Tathagata was with Dipamkara Buddha, did He have any Dharma by means of which He attained Supreme Enlightenment (Anuttara-samyak-sambodhi)?”

如来于燃灯佛所，有法得阿耨多罗三藐三菩提不？

“No, World Honoured One.

不也，世尊！

“As I understand the meaning of the Buddha's teaching,

如我解佛所说义，

“when He was with Dipamkara Buddha,

佛于燃灯佛所，

“He had no Dharma by means of which He attained ‘Supreme Enlightenment’”.

无有法得阿耨多罗三藐三菩提。

The Buddha said: “Just so! Subhuti, just so!

佛言：如是，如是。须菩提！

“There was really no Dharma by means of which the Tathagata attained Supreme
Enlightenment.

实无有法如来得阿耨多罗三藐三菩提。

“Subhuti, if there had been,

须菩提！若有法如来得阿耨多罗三藐三菩提，

“Dipamkara Buddha would not have predicted:

燃灯佛则（即）不与我授记：

“In your next life, you will be a Buddha named Sakyamuni".

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，是故燃灯佛与我授记，作是言：“汝于来世，当得作佛，号释迦牟尼。”

“Why is it? Because ‘Tathagata’ means the suchness of all Dharmas.

何以故？如来者，即诸法如义。

“If someone still says: ‘The Tathagata obtained Supreme Enlightenment,’

若有人言：如来得阿耨多罗三藐三菩提。

“(I tell you,) Subhuti, there is no Dharma by means of which the Buddha did so,

须菩提！实无有法，佛得阿耨多罗三藐三菩提。

“(because), Subhuti, that Enlightenment was by itself neither real nor unreal.

须菩提！如来所得阿耨多罗三藐三菩提，于是中无实无虚。

“This is why the Tathagata says that all Dharmas are Buddha's Dharmas.

是故如来说：一切法皆是佛法。

“Subhuti, these so-called Dharmas are not, but are (expediently), called all Dharmas.

须菩提！所言一切法者，即非一切法，是故名一切法。

“Subhuti, supposing there is a man whose body is great.”

须菩提！譬如人身长大。

Subhuti said: “World Honoured One, the great body of which the Tathagata speaks is not great, but is (expediently) called a great body.”

须菩提言：世尊！如来说：人身长大，则为非大身，是名大身。

“Subhuti, in like manner, if a Bodhisattva says: ‘I should lead uncountable living beings to put a stop to (reincarnation) and escape (from suffering)’, he cannot be called a Bodhisattva.

须菩提！菩萨亦如是。若作是言：“我当灭度无量众生”，则不名菩萨。

“Why?

何以故？

“Because there is really no dharma called the Bodhisattva (stage).

须菩提！实无有法名为菩萨。

“Therefore, the Buddha says:

是故佛说：

“Of all dharmas, there is not a single one which possesses an ego, a
personality, a being and a life.

一切法无我、无人、无众生、无寿者。

“Subhuti, if a Bodhisattva says: ‘I should adorn Buddha lands’, he cannot be called a Bodhisattva.

须菩提！若菩萨作是言：“我当庄严佛土”，是不名菩萨。

“Why?

何以故？

“Because when the Tathagata speaks of such adornment it is not, but is (expediently), called adornment.

如来说：庄严佛土者，即非庄严，是名庄严。

“Subhuti,

须菩提！

“if a Bodhisattva is thoroughly versed in (the doctrine of) the unreality of ego and of things (dharma), the Tathagata will call him a true Bodhisattva.

若菩萨通达无我、法者，如来说名真是菩萨。

一体同观分第十八

CONTEMPLATING THE ONENESS OF EVERYTHING, EIGHTEEN

“Subhuti, what do you think.? Does the Tathagata possess human eyes?”

须菩提！于意云何？如来有肉眼不？

“Yes, World Honoured One, the Tathagata possesses human eyes.”

如是，世尊！如来有肉眼。

“'Subhuti, what do you think? Does the Tathagata possess deva eye?”

须菩提！于意云何？如来有天眼不？

“'Yes, World Honoured One, the Tathagata possesses deva eyes.”

如是，世尊！如来有天眼。

“Subhuti, what do you think? Does the Tathagata possess wisdom eyes?”

须菩提！于意云何？如来有慧眼不？

“Yes, World Honoured One, the Tathagata possesses wisdom eyes.”

如是，世尊！如来有慧眼。

“Subhuti, what do you think? Does the Tathagata possess Dharma eyes?”

须菩提！于意云何？如来有法眼不？

“Yes, World Honoured One. The Tathagata possess Dharma eyes.”

如是，世尊！如来有法眼。

“Subhuti, What do you think? Does the Tathagata possess Buddha eyes?”

须菩提！于意云何？如来有佛眼不？

“Yes, World Honoured One, the Tathagata possesses Buddha eyes.”

如是，世尊！如来有佛眼。

“Subhuti, what do you think? Does the Tathagata say that the sand-grains in
the Ganges are sand-grains?”

须菩提！于意云何？恒河中所有沙，佛说是沙不？

“Yes, World Honoured One, the Tathagata says they are sand-grains.”

如是，世尊！如来说是沙。

“Subhuti, what do you think? If there were as many Ganges rivers as sand-grains in the Ganges, and if there were as many Buddha realms as sandgrains
of all these Ganges rivers, would there be many world systems?”

须菩提！于意云何？如一恒河中所有沙，有如是沙等恒河，是诸恒河所有沙数，佛世界如是，宁为多不？

“Many, World Honoured One!”

甚多，世尊！

“The Buddha said the living beings in all these world systems have many different minds which are all known to the Tathagata.

佛告须菩提：尔所国土中，所有众生，若干种心，如来悉知。

“Why?

何以故

“Because the minds the Tathagata speaks of are not minds, but are
(expediently) called minds.

如来说：诸心皆为非心，是名为心。

“And why?

所以者何？

“Because, Subhuti, neither the past, the present nor the future mind can be found

须菩提！过去心不可得，现在心不可得，未来心不可得。

法界通化分第十九

UNDERSTANDING AND TRANSFORMING THE DHARMA REALM, NINETEEN

“Subhuti, what do you think.?

须菩提！于意云何？

“If someone filled the universe with the seven treasures and gave all away in his practice of dana,

若有人满三千大千世界七宝以用布施，

“would this (good) cause enable the giver to gain a great merit?”

是人以是因缘，得福多不？

“Yes, World Honoured One, because of this (good) cause the giver would gain a great merit.”

如是，世尊！此人以是因缘，得福甚多。

“'Subhuti, if the merit was real, the Tathagata would not say it was great.

须菩提，若福德有实，如来不说得福德多；

“He says so because there is no merit.

以福德无故，如来说得福德多。

离色离相分第二十

LEAVING BOTH FORM AND APPEARANCES, TWENTY

“Subhuti, what do you think? Can the Buddha be perceived by His completely perfect physical body (rupa-kaya)?”

须菩提！于意云何？佛可以具足色身见不？

“'No, World Honoured One,

不也，世尊！

“the Tathagata should not be so perceived.

如来不应以具足色身见。

“Why?

何以故？

“Because the Buddha says the completely perfect rupa-kaya is not, but is called the completely perfect rupakaya.”

如来说：具足色身，即非具足色身，是名具足色身。

“Subhuti, what do you think?

须菩提！于意云何？

“Can the Tathagata be perceived by His completely perfect forms?”

如来可以具足诸相见不？

“No, World Honoured One,

不也，世尊！

“the Tathagata should not be so perceived,

如来不应以具足诸相见。

“because the Tathagata says the completely perfect forms are not, but are
called completely perfect forms.”

何以故？如来说：诸相具足，即非具足，是名诸相具足。

非说所说分第二十一

WHAT IS SPOKEN IS NOT SPOKEN, TWENTY-ONE

“'Subhuti, do not say that the Tathagata thinks:

须菩提！汝勿谓如来作是念：

“‘I must expound the Dharma.’

“我当有所说法。”

“Do not have such a thought.

莫作是念，

“Why?

何以故？

“Because if someone says so, he will really slander the Buddha and be unable to understand my teaching.

若人言：如来有所说法，即为谤佛，不能解我所说故。

“Subhuti, when (the Tathagata) expounds the Dharma, there is really no Dharma to teach: but this is (expediently) called teaching the Dharma.”

须菩提！说法者，无法可说，是名说法。

Then the wise Subhuti said to the Buddha:

尔时，慧命须菩提白佛言：

“World Honoured One, will there be in future ages living beings who will
believe this Dharma when they hear it?”

世尊！颇有众生，于未来世，闻说是法，生信心不？

The Buddha said:

佛言：

“Subhuti, the living beings (you just mentioned) are neither living nor not living beings.

须菩提！彼非众生，非不众生。

“Why?

何以故？

“Because, Subhuti, the Tathagata says these living beings are not (really), but they are (expediently), called living beings.”

须菩提！众生众生者，如来说非众生，是名众生。

无法可得分第二十二

NO DHARMA CAN BE OBTAINED, TWENTY-TWO

Subhuti said to the Buddha:

须菩提白佛言：

“World Honored One,

世尊！

“does your (own) attainment of Supreme Enlightenment (Anuttara-samyak-
sambodhi) mean that you have not gained anything whatsoever?”

佛得阿耨多罗三藐三菩提，为无所得耶？

The Buddha replied: “Just so, Subhuti, just so,

如是，如是。须菩提！

“I have not gained even the least Dharma from Supreme enlightenment,

我于阿耨多罗三藐三菩提乃至无有少法可得，

“and this is called Supreme Enlightenment.

是名阿耨多罗三藐三菩提。


净心行善分第二十三

A PURE MIND DOES WHOLESOME DEEDS, TWENTY-THREE

“Furthermore, Subhuti,

复次，须菩提！

“this Dharma is universal and impartial;

是法平等，无有高下，

“wherefore it is called Supreme Enlightenment.

是名阿耨多罗三藐三菩提；

“The practice of all good virtues (Dharmas), free from attachment to an ego,
a personality, a being and a life,

以无我、无人、无众生、无寿者，修一切善法，

“will result in the attainment of Supreme Enlightenment.

则（即）得阿耨多罗三藐三菩提。

“Subhuti, the so-called good virtues (Dharmas),

须菩提！所言善法者，

“the Tathagata says, are not good, but are (expediently) called good virtues.

如来说非善法，是名善法。


福智无比分第二十四

BLESSINGS AND WISDOM BEYOND COMPARE, TWENTY-FOUR

“Subhuti, if (on the one hand) a man, in his practice of charity (dana) gives away the seven treasures piled up in a heap as great as all the Mounts Sumeru in the Universe put together,

须菩提！若三千大千世界中所有诸须弥山王，如是等七宝聚，

“and (on the other hand) another man receives, holds (in mind) reads and recites even a four-line stanza of this Prajna-paramita Sutra, and expounds it to others,

有人持用布施；若人以此《般若波罗蜜经》，乃至四句偈等，受持读诵、为他人说，

“the merit resulting from the former's dana will not be worth one-hundredth, one-thousandth, one-ten-thousandth and one-hundred thousandth part of that obtained by the latter, as no conceivable comparison can be made between the two.

于前福德百分不及一，百千万亿分，乃至算数譬喻所不能及。

化无所化分第二十五

TRANSFORMING WITHOUT THERE BEING ANYONE TRANSFORMED, TWENTY-FIVE

“Subhuti, what do you think?

须菩提！于意云何？

“You should not say the Tathagata has this thought (in His mind):

汝等勿谓如来作是念：

“‘I should liberate living beings.’

我当度众生。

“Subhuti, you should not think so.

须菩提！莫作是念。

“Why?

何以故？

“Because there are really no living beings whom the Tathagata can liberate.

实无有众生如来度者，

“If there were,

若有众生如来度者，

“the Tathagata would hold (the concept of) an ego, a personality, a being and a life.

如来则有我人众生寿者。

“Subhuti,

须菩提！

“(when) the Tathagata speaks of an ego, there is in reality no ego, although
common men think so.

如来说：“有我者，则非有我，而凡夫之人以为有我。

“Subhuti, the Tathagata says common men are not, but are (expediently) called, common men.

须菩提！凡夫者，如来说则非凡夫。

法身非相分第二十六

THE DHARMA BODY IS NOT APPEARANCES, TWENTY-SIX

“Subhuti, what do you think?

须菩提！于意云何？

“Can the Tathagata be recognised by His thirty-two physical characteristics?”

可以三十二相观如来不？

Subhuti replied: “Yes, yes, He can.”

须菩提言：‘如是！如是！以三十二相观如来。’

The Buddha said:

佛言：

“Subhuti, if the Tathagata can be recognised by His thirty-two physical
characteristics,

须菩提！若以三十二相观如来者，

“a world ruler (cakravarti) would be the Tathagata.”

转轮圣王则（即）是如来。’

Subhuti said to the Buddha:

须菩提白佛言：

“World Honoured One, as I understand your teaching,

世尊！如我解佛所说义，

“the Tathagata cannot be recognized by His thirty-two physical characteristics.”

不应以三十二相观如来。

Thereupon, the World Honoured One recited the following gatha:

尔时，世尊而说偈言：

“He who sees me by outward appearance (And) seeks me in sound,

若以色见我　以音声求我

“Treads the heterodox path (And) cannot perceive the Tathagata.

是人行邪道　不能见如来

无断无灭分第二十七

NOT DESTROYED NOR ANNIHILATED, TWENTY-SEVEN

“Subhuti, if you have ( in your mind) this thought:

须菩提！汝若作是念：

“‘The Tathagata does not rely on His possession of characteristics to obtain supreme Enlightenment,’

如来不以具足相故，得阿耨多罗三藐三菩提。

“Subhuti, banish that thought.

须菩提！莫作是念：“如来不以具足相故，得阿耨多罗三藐三菩提。”

“Subhuti, if you think it while developing the Perfect Enlightenment Mind,

须菩提！汝若作是念，发阿耨多罗三藐三菩提心者，

“you will advocate the annihilation of all Dharmas.

说诸法断灭。

“Do not have such a thought.

莫作是念！

“Why?

何以故？

“Because one who develops the Supreme Enlightenment Mind,

发阿耨多罗三藐三菩提心者，

“does not advocate the annihilation (of things).

于法不说断灭相。

不受不贪分第二十八

NO GREED AND NOTHING ACQUIRED, TWENTY EIGHT

“Subhuti, if (on the one hand) a Bodhisattva gave in his practice of dana, all the seven treasures in quantities sufficient to fill worlds as many as sand-grains in the Ganges,

须菩提！若菩萨以满恒河沙等世界七宝，持用布施；

“and (on the other hand) another man comprehended that all dharmas were egoless and thereby achieved perfection of patience (ksanti),

若复有人知一切法无我，得成于忍，

“the latter's merit would surpass that of the former.

此菩萨胜前菩萨所得功德。

“Why?

何以故

“Because, Subhuti, all Bodhisattvas do not receive reward for their merits.”

须菩提！以诸菩萨不受福德故。

Subhuti asked the Buddha: “World Honored One, why do Bodhisattvas not receive reward for their merits?”

须菩提白佛言：世尊！云何菩萨不受福德？

“Subhuti, Bodhisattvas should have no longing and no attachment when they practise meritorious virtues;

须菩提！菩萨所作福德，不应贪著，

“therefore, they do not receive a reward.

是故说不受福德。

威仪寂静分第二十九

THE QUIESCENCE OF HIS AWESOME DEMEANOR, TWENTY-NINE

“Subhuti, if someone says the Tathagata comes or goes, sits or lies, he does not understand what I mean.

须菩提！若有人言：如来若来若去、若坐若卧，是人不解我所说义。

“Why? Because the Tathagata has neither whence (to come) nor whither (to go);

何以故？如来者，无所从来，亦无所去，

“therefore, He is called the Tathagata.

故名如来。


一合理相分第三十

THE PRINCIPLE OF A UNITY OF APPEARANCES, THIRTY

“Subhuti. what do you think? If a virtuous man or woman reduced to dust all the worlds in the Universe, would those particles of dust many?”

须菩提！若善男子、善女人，以三千大千世界碎为微尘，于意云何？是微尘众宁为多不？

Subhuti replied: “Many, World Honored One.

甚多，世尊！

“Why?

何以故？

“Because if they really existed, the Buddha would not say they were particles of dust.

若是微尘众实有者，佛则（即）不说是微尘众，

“And why?

所以者何？

“Because when the Buddha speaks of particles of dust, they are not, but are (expediently) called, particles of dust.

佛说：微尘众即非微尘众，是名微尘众。

“World Honoured One,

世尊！

“when the Tathagata speaks of worlds, they are not,，but are (expediently) called, worlds.

如来所说三千大千世界，则（即）非世界，是名世界。

“Why?

何以故？

“Because if they really exist, they are just agglomerations.

若世界实有者 ，则（即）是一合相。

“The Tathagata speaks of agglomerations which are not, but are (expediently) called, agglomerations.”

如来说：一合相，则(即)非一合相，是名一合相。

“Subhuti, that which is called an agglomeration cannot be spoken of, but the vulgar man has longing for and attachment to this thing.

须菩提！一合相者，则（即）是不可说，但凡夫之人贪著其事。

知见不生分第三十一

KNOWLEDGE AND VIEWS ARE NOT PRODUCED, THIRTY-ONE

“Subhuti, what do you think? If someone says: ‘The Buddha speaks of the view of an ego, a personality, a being and a life,

须菩提！若人言：佛说我见、人见、众生见、寿者见。

“Subhuti, does that person understand what I mean?"

须菩提！于意云何？是人解我所说义不？

“No, World Honoured one, that person does not understand.

不也，世尊！是人不解如来所说义。

“Why?

何以故？

“Because (when) the Tathagata speaks of the view of an ego, a Personality, a being and a life,

世尊说：我见、人见、众生见、寿者见，

“it is not really, (but) is (expediently) called the view of an ego, a personality a being and a life.”

即非我见、人见、众生见、寿者见，是名我见、人见、众生见、寿者见。

“Subhuti, he who develops the Supreme Enlightenment Mind,

须菩提！发阿耨多罗三藐三菩提心者，

“should thus know, see, believe and comprehend (all things); he should not set up the perception of things (dharma-laksana) in his mind.

于一切法，应如是知，如是见，如是信解，不生法相。

“Subhuti, the so-called form of things (dharma-laksana),

须菩提！所言法相者，

“the Tathagata says is not, but is, (expediently) called the form of things.

如来说即非法相，是名法相。

应化非真分第三十二

RESPONSES AND TRANSFORMATIONS ARE UNREAL, THIRTY-TWO

“Subhuti, if on the one hand, someone gave away in alms (dana) the seven treasures inquantities sufficient to fill all the worlds in uncount-able aeons,

须菩提！若有人以满无量阿僧祇世界七宝持用布施，

“and if on the other hand, a virtuous man or woman developed the Bodhi-mind,

若有善男子、善女人，发菩萨心者，

“and received, held (in mind), read and recited even a four-line stanza of this sutra and expounded it to others,

持于此经，乃至四句偈等，受持读诵，为人演说，

“the latter's merit would surpass that of the former.

其福胜彼。

“In what manner should it be taught to others? By teaching it without attachment to form with the immutability of the absolute.

云何为人演说，不取于相，如如不动。

“Why is it?

何以故？

“Because: All phenomena are like a dream, an illusion, a bubble and a shadow, Like dew and lightning. Thus should you meditate upon them.”

一切有为法　如梦幻泡影  如露亦如电　应作如是观

When the Buddha had finished expounding this sutra,

佛说是经已，

the elder Subhuti, together with bhiksus, bhiksunis, upasakas, upasikas,

长老须菩提及诸比丘、比丘尼、优婆塞、优婆夷、

and all the worlds of devas, men and asuras who had listened to His teaching, were filled with joy and believed received and observed it.

一切世间、天、人、阿修罗，闻佛所说，皆大欢喜，信受奉行。