* Buddhist Wisdom Books , The Diamond Sutra and The Heart Sutra by , Edward Conze , * 金 剛 般 若 波羅蜜 經 - 鳩摩羅什 譯 - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - ------------------------- 金 剛 般 若 波羅蜜 經 < 1 > 法會 因 由 分 如是 我 聞 一時佛在舍衛國祇樹給孤獨園與大比丘衆千二百五十人俱 爾時 世尊 食時 着衣 持 鉢 入舍 衛 大 城 乞食 於 其 城中 次第 乞 已 還 至 本處 飯食 訖 收 衣鉢 洗足 已 敷 座 而 坐 Section I . The Convocation of the Assembly Thus have I heard . Upon a time Buddha sojourned in Anathapindika ' s Park by Shravasti with a great company of bhikshus , even twelve hundred and fifty . One 4 ay , at the time for breaking fast , the World - honoured enrobed , and carrying His bowl made His way into the great city of Shravasti to beg for His food . In the midst of the city He begged from door to door according to rule . This done , He returned to His retreat and took His meal . When He had finished He put away His robe and begging bowl , washed His feet , arranged His seat , and sat down . < 2 > 善現 起 請 分 時 長老 須菩提 在 大 衆中 卽 從 座 起 偏袒 右肩 右 膝 着地 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 多羅 三 三菩提心應云何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 請 當爲 汝 說 善男 子 善 女人 發 阿 多羅 三 三菩提心應如是住如是降伏其心唯然世尊願樂 欲 聞 Section Ⅱ ． Subhuti Makes a Request Now in the midst of the assembly was the Venerable Subhuti . Forthwith he arose , uncovered his right shoulder , knelt upon his right knee , and , respectfully raising his hands with palms joined , addressed Buddha thus : World - honoured One , it is most precious how mindful the Tathagata is of all the Bodhisattvas , protecting and instructing them so well ! World - honoured One , if good men and good women seek the Consummation of Incomparable Enlightenment , by what criteria should they abide and how should they control their thoughts ? Buddha said : Very good , Subhuti ! Just as you say , the Tathagatha is ever - mindful of all the Bodhisattvas , protecting and instructing them well . Now listen and take my words to heart : I will declare to you by what criteria good men and good women seeking the Consummation of Incomparable Enlightenment should abide , and how they should control their thoughts . Said Subhti : Pray , do , World - honoured One . With joyful anticipation we long to hear . < 3 > 大乘 正宗 分 佛 告 須菩提 諸 菩薩 摩訶 薩 應 如是 降 伏 其 心 所有 一切衆生之類若卵生 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 衆生 實 無 衆生 得 滅 度者 何 以 故 須菩提 若 菩薩 有 我相 人相 衆生 相 壽者相 則 非 菩薩 Section Ⅲ . The Real Teaching of the Great Way Buddha said : Subhuti , all the Bodhisattva - Heroes should discipline their thoughts as follows : All living creatures of whatever class , born from eggs , from wombs , from moisture , or by transformation , whether with form or without form , whether in a state of thinking or exempt from thought - necessity , or wholly beyond all thought realms - all these are caused by Me to attain Unbounded Liberation Nirvana . Yet when vast , uncountable , immeasurable numbers of beings have thus been liberated , verily no being has been liberated . Why is this , Subhuti ? It is because no Bodhisattva who is a real Bodhisattva cherishes the idea of an ego - entity , a personality , a being , or a separated individuality . < 4 > 妙行 無 住 分 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 主聲 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 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 敎 住 Section Ⅳ . Even the Most Beneficent Practices are Relative Furthermore , Subhuti , in the practice of charity a Bodhisattva should be detached . That is to say , he should practise charity without regard to appearances ; without regar to sound , odour , touch , flavour or any quality . Subhuti , thus should the Bodhisattva practise charity without attachment . Wherefore ? In such a case his merit is incalculable . Subhuti , what do you think ? Can you measure all the space extending eastward ? No , World - honoured One , I cannot . Then can you , Subhuti , measure all the space extending southward , westward , northward , or in any other direction , including nadir and zenith ? No , World - honoured One , I cannot . Well , Subhuti , equally incalculable is the merit of the Bodhisattva who practises charity without any attachment to appearances . Subhuti , Bodhisattvas should persevere one - pointedly in this instruction . < 5 > 如 理 實見 分 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 相卽 非 身 相 佛 告 須菩提 凡 所有 相 皆是 虛妄 若 見 諸相 非 相 則 見 如來 Section Ⅴ . Understanding the Ultimate Principle of Reality Subhuti , what do you think ? Is the Tathagata to be recognized by some material characteristic ? No , World - honoured One ; the Tathagata cannot be recognized by any material characteristic . Wherefore ? Because the Tathagata has said that material characteristics are not , in fact , material characteristics . Buddha said : Subhuti , wheresoever are material characteristics there is delusion ; but whoso perceives that all characteristics are in fact no - characteristics , perceives the Tathagata . < 6 > 正信 希 有 分 須菩提 白 佛言 世尊 頗 有衆 生得 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爲 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衆生得如 是 無量 福德 何 以 故 是 諸 衆生 無 復 我相 人相 衆生 相 壽者相 無 法相 亦 無 非法 相 何 以 故 是 諸 衆生 若 心 取 相 則 爲 着 我 人衆 生 壽 者 若 取 法相 則 着 我 人衆 生 壽 者 何 以 故 若 取 非法 相卽 着 我 人衆 生 壽 者 是 故 不 應 取 法 不 應 取 非法 以 是 義 故 如來 常 說 汝 等 比丘 知 我 說法 如 筏 喩 者 法 尙 應 捨 何 況 非法 section Ⅵ . Rare is True Faith Subhuti said to Buddha : World - honoured One , will there always be men who will truly believe after coming to hear these teachings ? Buddha answered : Subhuti , do not utter such words ! At the end of the last five - hundred - year period following the passing of the Tathagata , there will be self - controlled men , rooted in merit , coming to hear these teachings , who will be inspired with belief . But you should realize that such men have not strenghtened their root of merit under just one Buddha , or two Buddhas , or three , or four , or five Buddhas , but under countless Buddhas ; and their merit is of every kind . Such men , coming to hear these teachings , will have an immediate uprising of pure faith , Subhuti ; and the Tathagata will recognize them . Yes , He will clearly perceive all these of pure heart , and the magnitude of their moral excellences . Wherefore ? It is because such men will not fall back to cherishing the idea of an ego - entity , a personality , a being , or a separated individuality . They will neither fall back to cherishing the idea of things as having intrinsic qualities , nor even of things as devoid of intrinsic qualities . Wherefore ? Because if such men allowed their minds to grasp and hold on to anything they would be cherishing the idea of an ego - entity , a personality , a being , or a separated individuality ; and if they grasped and held on to the notion of things as having intrinsic qualities they would be cherishing the idea of an ego - entity , a personality , a being , or a separated individuality . Likewise , if they grasped and held on to the notion of things as devoid of intrinsic qualities they would be cherishing the idea of an ego - entity , a personality , a being , or a separated individuality . So you should not be attached to things as being possessed of , or devoid of , intrinsic qualities . This is the reason why the Tathagata always teaches this saying : My teaching of the Good Law is to be likened unto a raft . The Buddha - teaching must be relinquished ; how much more so misteaching ! < 7 > 無 得 無 說 分 須菩提 於 意 云 何 如來 得 阿 多羅 三 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 多羅 三 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 無爲 法 而 有 差別 Section Ⅶ . Great Ones , Perfect Beyond Learning , Utter no Words of Teaching Subhuti , what do you think ? Has the Tathagata attained the Consummation of Incomparable Enlightenment ? Has the Tathagata a teaching to enunciate ? Subhuti answered : As I understand Buddha ' s meaning there is no formulation of truth called Consummation of Incomparable Enlightenment . Moreover , the Tathagata has no formulated teaching to enunciate . Wherefore ? Because the Tathagata has said that truth is uncontainable and inexpressible . It neither is nor is it not . Thus it is that this unformulated Principle is the foundation of the different systems of all the sages . < 8 > 依法 出生 分 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 爲 多 不 須菩提 言 甚多 世尊 何 以 故 是 福德 卽 非 福德 性 是 故 如來 說 福德 多 若 復 有人 於 此 經 中 受持 乃 至 四句偈等爲他人說其福勝彼何以故須 菩提 一切諸佛及諸佛阿 多羅 三 三菩提法皆從此經出須菩提所謂 佛法 者 卽 非 佛法 Section Ⅷ . The Fruits of Meritorious Action Subhuti , what do you think ? If anyone filled three thousand galaxies of worlds with the seven treasures and gave all away in gifts of alms , would he gain great merit ? Subhuti said : Great indeed , World - honoured One ! Wherefore ? Because merit partakes of the character of no - merit , the Tathagata characterized the merit as great . Then Buddha said : On the other hand , if anyone received and retained even only four lines of this Discourse and taught and explained them to others , his merit would be the greater . Wherefore ? Because , Subhuti , from this Discourse issue forth all the Buddhas and the Consummation of Incomparable Enlightenment teachings of all the Buddhas . Subhuti , what is called " the Religion given by Buddha " is not , in fact , Buddha - Religion . < 9 > 一相無相分 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 爲 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 爲 不 來 而 實 無 不 來 是 故 名 阿那含 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 卽 爲 着 我 人衆 生 壽 者 世尊 佛說 我 得 無 諍 三昧人中最 爲 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 Section Ⅸ . Real Designation is Undesignate Subhuti , what do you think ? Does a disciple who has entered the Stream of the Holy Life say within himself : I obtain the fruit of a Stream - entrant ? Subhuti said : No , World - honoured One . Wherefore ? Because " stream - entrant " is merely a name . There is no stream - entering . The disciple who pays no regard to form , sound , odour , taste , touch , or any quality , is called a Stream - entrant . Subhuti , what do you think ? Does an adept who is subject to only one more rebirth say within himself : I obtain the fruit of a Once - to - be - reborn ? Subhuti said : No , World - honoured one . Wherefore ? Because " Once - to - be - reborn " is merely a name . There is no passing away nor coming into existence . 〔 The adept who realizes 〕- this is called " Once - to - be - reborn . " Subhuti , what do you think ? Does a venerable one who will never more be reborn as a mortal say within himself : I obtain the fruit of a Non - returner ? Subhuti said : No , World - honoured One . Wherefore ? Because " Non - returner " is merely a name . There is no non - returning ; hence the designation " Non - returner . " Subhuti , what do you think ? Does a holy one say within himself : I have obtained Perfective Enlightenment ? Subhuti said : No , World - honoured One . Wherefore ? Because there is no such condition as that called " Perfective Enlightenment " World - honoured One , if a holy one of Perfective Enlightenment said to himself " such am I , " he would necessarily partake of the idea of an ego - entity , a personality , a being , or a separated individuality . World - honoured One , when the Buddha declares that I excel amongst holy men in the Yoga of perfect quiescence , in dwelling in seclusion , and in freedom from passions , I do not say within myself : I am a holy one of Perfective Enlightenment , free from passions . World - honoured One , if I said within myself : Such am I ; you would not declare : Subhuti finds happiness abiding in peace , in seclusion in the midst of the forest . This is because Subhuti abides no where : therefore he is called , " Subhuti , Joyful - Abider - in - Peace , Dweller - in - Seclusion - in - the - Forest . " < 10 > 莊嚴 淨土 分 佛 告 須菩提 於 意 云 何 如來 昔 在 燃燈 佛所 於 法 有 所得 不 不 也 世尊 如來 在 燃燈 佛所 於 法 實 無 所得 須菩提 於 意 云 何 菩薩 莊嚴 佛土 不 不 也 世尊 何 以 故 莊嚴 佛土 者 卽 非 莊嚴 是 名 莊嚴 是 故 須菩提 諸 菩薩 摩訶 薩 應 如 是 生 淸淨 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 爲 大 不 須菩提 言 甚大 世 尊 何 以 故 佛說 非 身 是 名 大 身 Section Ⅹ . Setting Forth Pure Lands Buddha said : Subhuti , what do you think ? In the remote past when the Tathagatg was with Dipankara Buddha , did he have any degree of attainment in the Good Law ? No , World - honoured One . When the Tathagata was with Dipankara Buddha he had no degree of attainment in the Good Law . Subhuti , what do you think ? Does a Bodhisattva set forth any majestic Buddha - lands ? No , World - honoured One . Wherefore ? Because setting forth majestic Buddha - lands is not a majestic setting forth ; this is merely name . 〔 Then Buddha continued : 〕 Therefore , Subhuti , all Bodhisattvas , lesser and great , should develop a pure , lucid mind , not depending upon sound , flavour , touch , odour or any quality . A Bodhisattva should develop a mind which alights upon no thing whatsoever ; and so should he establish it . Subhuti , this may be likened to a human frame as large as the mighty Mount Sumeru . What do you think ? Would such a body be great ? Subhuti replied : Great indeed , World - honoured One . This is because Buddha has explained that no body is called a great body . < 11 > 無 爲福 勝 分 須菩提 如 恒河 中 所有 沙 數 如是 沙 等 恒河 於 意 云 何 是 諸 恒河 沙 寧 爲 多 不 須菩提 言 甚多 世尊 但 諸 恒河 尙 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 七寶滿爾所恒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 四句偈等爲他人說而此福德勝前福德 Section Ⅺ . The superiority of Unformulated Truth Subhuti , if there were as many Ganges rivers as the sand - grains of the Ganges , would the sand - grains of them all be many ? Subhuti said : Many indeed , World - honoured One ! Even the Ganges rivers would be innumerable ; how much more so would be their sand - grains ? Subhuti , I will declare a truth to you . If a good man or good woman filled three thousand galaxies of worlds with the seven treasures for each sand - grain in all those Ganges rivers , and gave all away in gifts of alms , would he gain great merit ? Subhuti answered : Great indeed , World - honoured One ! Then Buddha declared : Nevertheless , Subhuti , if a good man or good woman studies this Discourse only so far as to receive and retain four lines , and teaches and explains them to others , the consequent merit would be far greater . < 12 > 尊重 正敎 分 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則爲有佛若尊重弟子 Section Ⅻ . Veneration of the True Doctrine Furthermore , Subhuti , you should know that wheresoever this Discourse is proclaimed , by even so little as four lines , that place should be venerated by the whole realms of Gods , Men and Titans , as though it were a Buddha - shrine . How much more is this so in the case of one who is able to receive and retain the whole and read and recite it throughout ! Subhuti , you should know that such an one attains the highest and most wonderful truth . Wheresoever this sacred discourse may be found there should you comport yourself as though in the presence of Buddha and disciples worthy of honour . < 13 > 如法 受持 分 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 爲 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 卽 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 爲 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卽是非相 是 名 三 十 二相須菩提若有善男子善女人以恒河沙等身命布施若復有 人 於 此 經 中 乃 至 受持 四句偈等爲他人說其福甚多 Section ⅩⅢ . How this Teaching should be Received and Retained At that time Subhuti addressed Buddha , saying . World - honoured One , by what name should this Discourse be known , and how should we receive and retain it ? Buddha answered : Subhuti , this Discourse should be known as " The Diamond of the Perfection of Transcendental Wisdom " - thus should you receive and retain it . Subhuti , what is the reason herein ? According to the Buddha - teaching the Perfection of Transcendental Wisdom is not really such . " Perfection of Transcendental wisdom " is just the name given to it . Subhuti , what do you think ? Has the Tathagata a teaching to enunciate ? Subhuti replied to Buddha : World - honoured One , the Tathagata has nothing to teach . subhuti , what do you think ? Would there be many molecules in 〔 the composition of 〕 three thousand galaxies of worlds ? Subhuti said : Many , indeed , World - honoured One ! Subhuti , the Tathagata declares that all these molecules are not really such ; they are called " molecules . " 〔 Furthermore , 〕 the Tathagata declares that a world is not really a world ; it is called " a world . " Subhuti , what do you think ? May the Tathagata be perceived by the thirty - two physical peculiarities 〔 of an outstanding sage 〕 No , World - honoured One , the Tathagata may not be perceived by these thirty - two marks . Wherefore ? Because the Tathagata has explained that the thirty - two marks are not really such ; they are called " the thirty - two marks . " Subhuti , if on the one hand a good man or a good woman sacrifices as many lives as the sand - grains of the Ganges , and on the other hand anyone receives and retains even only four lines of this Discourse , and teaches and explains them to others , the merit of the latter will be the greater . < 14 > 離 相 寂滅 分 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 淸淨 則 生 實相 當 知 是 人 成 就 第 一希有功德世尊是實相者則是 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 爲 難 若 當 來世 後 五百歲其有衆生得聞是經信解受持是人則爲第一希有何以 故 此人 無 我相 無 人相 無 衆生 相 無 壽者相 所以 者 何 我相 卽 是非 相 人相 衆生 相 壽者相 卽 是非 相 何 以 故 離 一切諸相則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 爲 希 有 何 以 故 須 菩 提 如來 說 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 爲 歌 利 王 割 截 身體 我 於 爾時 無 我相 無 人相 無 衆生 相 無 壽者相 何 以 故 我 於 往昔 節節 支解 時 若 有 我相 人相 衆 生相 壽者相 應 生 嗔恨 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 衆生 相 無 壽者相 是 故 須菩提 菩薩 應 離 一切相發阿 多羅 三 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 則 爲 非 住 是 故 佛說 菩薩 心 不 應 住 色 布施 須菩提 菩薩 爲 利 益 一切 衆生 應 如是 布施 如來 說 一切諸相卽是非相又說一切衆生卽非 衆生 須菩提 如來 是 眞 語 者 實語 者 如 語 者 不 思 語 者 不 異語 者 須菩提 如 來 所得 法 此 法 無實 無 虛 須菩提 若 菩薩 心 住 於 法 而 行 布施 如 人 入 闇 則 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 則 爲 如來 以 佛 智慧 悉 知 是 人 悉 見 是 人 皆 得 成 就 無量 無邊 功德 Section ⅩⅣ . Perfect Peace Lies in Freedom from Characteristic Distinctions Upon the occasion of hearing this Discourse Subhuti had an interior realization of its meaning and was moved to tears . Whereupon he addressed Buddha thus : It is a most precious thing , World - honoured One , that you should deliver this supremely profound Discours . Never have I heard such an exposition since of old my eye of wisdom first opened . World - honoured One , if anyone listens to this Discourse in faith with a pure , lucid mind , he will thereupon conceive an idea of Fundamental Reality . We should know that such an one establishes the most remarkable virtue . World - honoured One , such an idea of Fundamental Reality is not , in fact , a distinctive idea ; therefore the Tathagata teaches : " Idea of Fundamental Reality " is merely a name . World - honoured One , having listened to this Discourse , I receive and retain it with faith and understanding . This is not difficult for me , but in ages to come - in the last five hundred years , if there be men coming to hear this Discourse who receive and retain it with faith and understanding , they will be persons of most remarkable achievement . Wherefore ? Because they will be free from the idea of an ego - entity , free from the idea of a personality , free from the idea of a being , and free from the idea of a separated individuality . And why ? Because the distinguishing of an ego - entity is erroneous . Likewise the distinguishing of a personality , or a being , or a separated individuality is erroneous . Consequently those who have left behind every phenomenal distinction are called Buddhas all . Buddha said to Subhuti : Just as you say ! If anyone listens to this Discourse and is neither filled with alarm nor dread , be it known that such an one is of remarkable achievement . Wherefore ? Because , Subhuti , the Tathagata teaches that the First Perfection 〔 the Perfection of Charity 〕 is not , in fact , the First Perfection : such is merely a name . Subhuti , the Tathagata teaches likewise that the perfection of Patience is not the perfection of Patience : such is merely a name . Why so ? It is shown thus , Subhuti : When the Rajah of Kalinga mutilated my body , I was at that time free from the idea of an ego - entity , a personality , a being , and a separated individuality . Wherefore ? Because then when my limbs were cut away piece by piece , had I been bound by the distinctions aforesaid , feelings of anger and hatred would have been aroused within me . Subhuti , I remember that long ago , sometime during my last past five hundred mortal lives , I was an ascetic practising patience . Even then was I free from those distinctions of separated selfhood . Therefore , Subhuti , Bodhisattvas should leave behind all phenomenal distinctions and awaken the thought of the Consummation of Incomparable Enlightenment by not allowing the mind to depend upon notions evoked by the sensible world - by not allowing the mind to depend upon notions evoked by sounds , odours , flavours , touch - contacts or any qualities . The mind should be kept independent of any thoughts which arise within it . If the mind depends upon anything it has no sure haven . This is why Buddha teaches that the mind of a Bodhisattva should not accept the appearances of things as a basis when exercising charity . Subhuti , as Bodhisattvas practise charity for the welfare of all living beings they should do it in this manner . Just as the Tathagata declares that characteristics are not characteristics , so He declares that all living beings are not , in fact , living beings . Subhuti , the Tathagata is He who declares that which is true ; He who declares that which is fundamental ; He who declares that which is ultimate . He does not declare that which is deceitful , nor that which is monstrous . Subhuti , that Truth to which the Tathagata has attained is neither real nor unreal . Subhuti , if a bodhisattva practises charity with mind attached to formal notions he is like unto a man groping sightless in the gloom ; but a Bodhisattva who practises charity with mind detached from any formal notions is like unto a man with open eyes in the radiant glory of the morning , to whom all kinds of objects are clearly visible . Subhuti , if there be good men and good women in future ages , able to receive , read and recite this Discourse in its entirety , the Tathagata will clearly perceive and recognize them by means of His Buddha - knowledge ; and each one of them will bring immeasurable and incalculable merit to fruition . < 15 > 持經 功德 分 須菩提 若 有 善男 子 善女 人 初日 分 以 恒河 沙 等身 布施 中日 分 復 以 恒河 沙 等身 布施 後日 分 亦 以 恒河 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 爲人 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 爲 發 大乘 者 說 爲 發 最 上乘 者 說 若 有人 能 受持 讀誦 廣 爲人 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 則 爲 荷擔 如 來 阿 多羅 三 三菩提何以故須菩提若樂小法者着我見人見衆生見 壽 者 見 則 於 此 經 不 能 聽 受 讀誦 爲人 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 則 爲 是 塔 皆 應 恭敬 作 禮 圍 以 諸 華 香 而 散 其 處 Section ⅩⅤ . The Incomparable Value of This Teaching Subhuti , if on the one hand , a good man or a good woman performs in the morning as many charitable acts of self - denial as the sand - grains of the Ganges , and performs as many again in the noonday and as many again in the evening , and continues so doing throughout numberless ages , and , on the other hand , anyone listens to this Discourse with heart of faith and without contention , the latter would be the more blessed . But how can any comparison be made with one who writes it down , receives it , retains it , and explains it to others ! Subhuti , we can summarise the matter by saying that the full value of this Discourse can neither be conceived nor estimated , nor can any limit be set to it . The Tathagata has declared this teaching for the benefit of initiates of the Great Way ; he has declared it for the benefit of initiates of the Supreme Way . Whosoever can receive and retain this teaching , study it , recite it and spread it abroad will be clearly perceived and recognized by the Tathagata and will achieve a perfection of merit beyond measurement or calculation - a perfection of merit unlimited and inconceivable . In every case such an one will exemplify the Tathagata - Consummation of the Incomparable Enlightenment . Wherefore ? Because , Subhuti , those who find consolation in limited doctrines involving the conception of an ego - entity , a personality , a being , or a separated individuality , are unable to accept , receive , study , recite , , recite , and openly explain this Discourse . Subhuti , in every place where this Discourse is to be found the whole realms of Gods , Men and Titans should offer worship ; for you must know that such a place is sanctified like a shrine , and should properly be venerated by all with ceremonial obeisance and circumambulation and with offerings of flowers and incense . < 16 > 能 淨業 障 分 復 次 須菩提 善男 子 善女 人 受持 讀誦 此 經 若 爲人 輕 賤 是 人 先世 罪業 應 墮 惡道 以 今世 人 輕 賤 故 先世 罪業 則 爲 消滅 當 得 阿 多羅 三 三菩提 須菩提 我 念 過去 無量 阿 僧 祗 劫 於 燃燈 佛前 得 値 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喩所不能 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 則 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 Section ⅩⅥ . Purgation through Suffering the Retribution for Past Sins Furthermore , Subhuti , if it be that good men and good women , who receive and retain this Discourse , are downtrodden , their evil destiny is the inevitable retributive result of sins committed in their past mortal lives . By virtue of their present misfortunes the reacting effects of their past will be thereby worked out , and they will be in a position to attain the Consummation of Incomparable Enlightenment . Subhuti , I remember the infinitely remote past before Dipankara Buddha . There were 84 , 000 myriads of multi - millions of Buddhas and to all these I made offerings ; yes , all these I served without the least trace of fault . Nevertheless , if anyone is able to receive , retain , study , and recite this Discourse at the end of the last 〔 500 - year 〕 period he will gain such a merit that mine in the service of all the Buddhas could not be reckoned as one - hundredth part of it , not even one - thousandth part of it , not even one thousand myriad multi - millionth part of it - indeed , no such comparison is possible . Subhuti , if I fully detailed the merit gained by good men and good women coming to receive , retain , study , and recite this Discourse in the last period , my hearers would be filled with doubt and might become disordered in mind , suspicious and unbelieving . You should know , Subhuti , that the significance of this Discourse is beyond conception ; likewise the fruit of its rewards is beyond conception . < 17 > 究竟 無我 分 爾時 須菩提 白 佛言 世尊 善男 子 善女 人 發 阿 多羅 三 三菩提心云何 應 住 云 何 降 伏 其 心佛 告 須菩提 若 善男 子 善女 人 發 阿 多羅 三 三菩 提 心 者 當 生 如是 心 我 應 滅度 一切衆生滅度一切衆生已而無有一衆生 實 滅度 者 何 以 故 須菩提 若 菩薩 有 我相 人相 衆生 相 壽者相 則 非 菩薩 所 以 者 何 須菩提 實 無 有 法 發 阿 多羅 三 三菩提心者須菩提於意云何 如來 於 燃燈 佛 所有 法 得 阿 多羅 三 三菩提不不也世尊如我解佛所 說義 佛 於 燃燈 佛所 無 有 法 得 阿 多羅 三 三菩提佛言如是如是須菩 提 實 無 有 法 如來 得 阿 多羅 三 三菩提須菩提若有法如來得阿 多 羅 三 三 菩提 者 燃燈 佛 則 不 與 我 授記 汝 於 來世 當 得 作 佛號 釋迦 牟尼 以 實 無 有 法 得 阿 多羅 三 三菩提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 何 以 故 如來 者 卽 諸法 如 義 若 有人 言 如來 得 阿 多羅 三 三菩提須菩提實無有法佛得阿 多羅 三 三菩提須菩 提 如來 所得 阿 多羅 三 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 一切法者卽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 卽 爲 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 衆生 則 不 名 菩薩 何 以 故 須菩提 實 無 有 法名 爲 菩薩 是 故 佛說 一切法無我無人無衆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 卽 非 莊 嚴 是 名 莊嚴 須菩提 若 菩薩 通達 無我 法 者 如來 說 名 眞 是 菩薩 Section ⅩⅦ . No One Attains Transcendental Wisdom At that time Subhuti addressed Buddha , saying : World - honoured One , if good men and good women seek the Consummation of Incomparable Enlightenment , by what criteria should they abide and how should they control their thoughts ? Buddha replied to Subhuti : Good men and good women seeking the Consummation of Incomparable Enlightenment must create this resolved attitude of mind : I must liberate all living beings , yet when all have been liberated , verily not any one is liberated . Wherefore ? If a Bodhisattva cherishes the idea of an ego - entity , a personality , a being , or a separated individuality , he is consequently not a Bodhisattva , Subhuti . This is because in reality there is no formula which gives rise to the Consummation of Incomparable Enlightenment ? Subhuti , what do you think ? When the Tathagata was with Dipankara Buddha was there any formula for the attainment of the Consummation of Incomparable Enlightenment ? No , World - honoured One , as I understand Buddha ` s meaning , there was no formula by which the Tathagata attained the Consummation of Incomparable Enlightenment . Buddha said : You are right , Subhuti ! Verily there was no formula by which the Tathagata attained the Consummation of Incomparable Enlightenment . Subhuti , had there been any such formula , Dipankara Buddha would not have predicted concerning me : " In the ages of the future you will come to be a Buddha called Shakyamuni "; but Dipankara Buddha made that prediction concerning me because there is actually no formula for the attainment of the Consummation of Incomparable Enlightenment . The reason herein is that Tathagata is a signification implying all formulas . In case anyone says that the Tathagata attained the Consummation of Incomparable Enlightenment , I tell you truly , Subhuti , that there is no Formula by which the Buddha attained it . Subhuti , the basis of Tathagata ` s attainment of the Consummation of Incomparable Enlightenment is wholly beyond ; it is neither real nor unreal . Hence I say that the whole realm of formulations is not really such , therefore it is called " Realm of formulations . " Subhuti , a comparison may be made with 〔 the idea of 〕 a gigantic human frame . Then Subhuti said : The World - honoured One has declared that such is not a great body ; " a great body " is just the name given to it . Subhuti , it is the same concerning Bodhisattvas . If a Bodhisattva announces : I will liberate all living creatures , he is not rightly called a Bodhisattva . Wherefore ? Because , Subhuti , there is really no such condition as that called Bodhisattvaship , because Buddha teaches that all things are devoid of selfhood , devoid of personality , devoid of entity , and devoid of separate individuality . Subhuti , if a Bodhisattva announces : I will set forth majestic Buddha - lands one does not call him a Bodhisattva , because the Tathagata has declared that the setting forth of majestic Buddha - lands is not really such : " a majestic setting forth " is just the name given to it . Subhuti , Bodhisattvas who are wholly devoid of any conception of separate selfhood are truthfully called Bodhisattvas . < 18 > 一切同觀分 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 如 恒河 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 恒河 中 所有 沙 有 如是 沙 等 恒河 是 諸 恒河 所有 沙 數 佛 世界 如是 寧 爲 多 不 甚多 世尊 佛 告 須菩提 爾 所 國 土中 所有 衆生 若干 種 心 如來 悉 知 何 以 故 如來 說 諸 心 皆 爲 非心 是 名 爲 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 Section ⅩⅧ . All Modes of mind are Really Only Mind Subhuti , what do you think ? Does the Tathagata possess the human eye ? Yes , World - honoured One , He does . Well , do you think the Tathagata possesses the divine eye ? Yes , World - honoured One , He does . And do you think the Tathagata possesses the gnostic eye ? Yes , World - honoured One , He does . And do you think the Tathagata possesses the eye of transcendent wisdom ? Yes , World - honoured One , He does . And do you think the Tathagata possesses the Buddha - eye of omniscience ? Yes , World - honoured One , He does . Subhuti , what do you think ? Concerning the sand - grains of the Ganges , has the Buddha taught about them ? Yes , World - honoured One , the Tathagata has taught concerning these grains . Well , Subhuti , if there were as many Ganges rivers as the sand - grains of the Ganges and there was a Buddha - land for each sand - grain in all those Ganges rivers , would those Buddha - lands be many ? 〔 Subhuti replied 〕: Many indeed , World - honoured One ! Then Buddha said : Subhuti , however many living beings there are in all those Buddha lands , though they have manifold modes of mind , the Tathagata understands them all . Wherefore ? Because the Tathagata teaches that all these are not Mind ; they are merely called " mind ". Subhuti , it is impossible to retain past mind , impossible to hold on to present mind , and impossible to grasp future mind . < 19 > 法界 通化 分 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 Section ⅪⅩ . Absolute Reality is the Only Foundation Subhuti , what do you think ? If anyone filled three thousand galaxies of worlds with the seven treasures and gave all away in gifts of alms , would he gain great merit ? Yes , indeed , World - honoured One , he would gain great merit ! Subhuti , if such merit was Real , the Tathagata would not have declared it to be great , but because it is without a foundation the Tathagata characterised it as " great ". < 20 > 離 色 離 相分 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 卽 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 卽 非 具足 是 名 諸相 具足 Section ⅩⅩ . The Unreality of Phenomenal Distinctions Subhuti , what do you think ? Can the Buddha be perceived by His perfectly - formed body ? No , World - honoured One , the Tathagata cannot be perceived by His perfectly - formed body , because the Tathagata teaches that a perfectly - formed body is not really such ; it is merely called " a perfectly formed body ". Subhuti , what do you think ? Can the Tathagata be perceived by means of any phenomenal characteristic ? No , World - honoured One , the Tathagata may not be perceived by any phenomenal characteristic , because the Tathagata teaches that phenomenal characteristics are not really such ; they are merely termed " phenomenal characteristics ". < 21 > 非 說 所說 分 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 則 爲 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 有衆 生 於 未 來世 聞 說 是 法 生 信心 不 佛 言 須菩提 彼 非 衆生 非 不 衆生 何 以 故 須菩提 衆生 衆生 者 如來 說 非 衆生 是 名 衆生 Section ⅩⅪ . Words cannot express Truth . That which Words Express is not Truth Subhuti , do not say that the Tathagata conceives the idea : I must set forth a Teaching . For if anyone says that the Tathagata sets forth a Teaching he really slanders Buddha and is unable to explain what I teach . As to any Truth - declaring system , Truth is undeclarable ; so " an enunciation of Truth " is just the name given to it . Thereupon , Subhuti spoke these words to Buddha : World - honoured One , in the ages of the future will there be men coming to hear a declaration of this Teaching who will be inspired with belief ? And Buddha answered : Subhuti , those to whom you refer are neither living beings nor not - living beings . Wherefore ? Because " living beings ", Subhuti , these " living beings " are not really such ; they are just called by that name . < 22 > 無法 可 得分 須菩提 白 佛言 世尊 佛 得 阿 多羅 三 三菩提爲無所得耶佛言如是如 是 須菩提 我 於 阿 多羅 三 三菩提乃至無有少法可得是名阿 多羅 三 三菩提 Section ⅩⅫ . It Cannot be Said That Anything is Attainable Then Subhuti asked Buddha : World - honoured One , in the attainment of the Consummation of Incomparable Enlightenment did Buddha make no acquisition whatsoever ? Buddha replied : Just so , Subhuti . Through the Consummation of Incomparable Enlightenment I acquired not even the least thing ; wherefore it is called " Consummation of Incomparable Enlightenment ". < 23 > 淨 心 行善 分 復 次 須菩提 是 法 平等 無 有 高下 是 名 阿 多羅 三 三菩提以無我無人 無 衆生 無 壽 者 修 一切善法則得阿 多羅 三 三菩提須菩提所言善法 者 如來 說 卽 非 善法 是 名 善法 Section ⅩⅩⅢ . The Practice of Good Works Purifies the Mind Furthermore , Subhuti , This is altogether everywhere , without differentiation or degree ; wherefore it is called " Consummation of Incomparable Enlightenment ". It is straightly attained by freedom from separate personal selfhood and by cultivating all kinds of goodness . Subhuti , though we speak of " goodness " the Tathagata declares that there is no goodness ; such is merely a name . < 24 > 福智 無比 分 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 四句偈等受持讀誦爲他人說於前福德 百分不及一百千萬億分乃至算數譬喩所不能及 Section ⅩⅩⅣ . The Incomparable Merit of This Teaching Subhuti , if there be one who gives away in gifts of alms a mass of the seven treasures equal in extent to as many mightly Mount Sumerus as there would be in three thousand galaxies of worlds , and if three be another who selects even only four lines from this Discourse upon the Perfection of Transcendental Wisdom , receiving and retaining them , and clearly expounding them to others , the merit of the latter will be so far greater than that of the former that no conceivable comparison can be made between them . < 25 > 化 無 所化 分 須菩提 於 意 云 何 汝 等 勿 謂 如來 作 是 念 我 當 度 衆生 須菩提 莫 作 是 念 何 以 故實 無 有衆 生 如來 度者 若 有衆 生 如來 度者 如來 則 有 我 人衆 生 壽 者 須菩提 如來 說 有 我 者 卽 非有 我 而 凡夫 之 人 以 爲 有 我 須菩提 凡夫 者 如 來 說 卽 非 凡夫 是 名 凡夫 Section ⅩⅩⅤ . The Illusion of Ego Subhuti , what do you think ? Let no one say the Tathagata cherishes the idea : I must liberate all living beings . Allow no such thought , Subhuti . Wherefore ? Because in reality there are no living beings to be liberated by the Tathagata . If there were living beings for the Tathagata to liberate , He would partake in the idea of selfhood , personality entity , and separate individuality . Subhuti , though the common people accept egoity as real , the Tathagata declares that ego is not different from non - ego . Subhuti , whom the Tathagata referred to as " common people " are not really common people ; such is merely a name . < 26 > 法 身 非 相分 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則時如來須菩 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 Section ⅩⅩⅥ . The Body of Truth has no Marks Subhuti , what do you think ? May the Tathagata be perceived by the thirty - two marks 〔 of a great man 〕? Subhuti answered : Yes , certainly the Tathagata may be perceived thereby . Then Buddha said : Subhuti , if the Tathagata may be perceived by such marks any great imperial ruler is the same as the Tathagata . Subhuti then said to Buddha : World - honoured One , as I understand the meaning of Buddha ` s words the Tathagata may not be perceived by the thirty - two marks . Whereupon the World - honoured One uttered this verse : Who sees Me by form , Who seeks Me in sound , Perverted are his footsteps upon the Way ; For he cannot perceive the Tathagata . < 27 > 無斷 無 滅 分 須菩提 汝 若 作 是 念 如來 不 以 具 足相 故 得 阿 多羅 三 三菩提須菩提 莫 作 是 念 如來 不 以 具 足相 故 得 阿 多羅 三 三菩提須菩提汝若作是 念 發 阿 多羅 三 三菩提心者說諸法斷滅莫作是念何以故發阿 多 羅 三 三菩提心者於法不說斷滅相 Section ⅩⅩⅦ . It is Erroneous to Affirm that All Things are Ever Extinguished Subhuti , if you should conceive the idea that the Tathagata attained the Consummation of Incomparable Enlightenment by reason of HIs perfect form , do not countenance such thoughts . The Tathagata ` s attainment was not by reason of His perfect form . 〔 On the other hand 〕 Subhuti , if you should conceive the idea that anyone in whom dawns the Consummation of Incomparable Enlightenment declares that all manifest standards are ended and extinguished , do not countenance such thoughts . Wherefore ? Because the man in whom the Consummation of Incomparable Enlightenment dawns does not affirm concerning any formula that it is finally extinguished . < 28 > 不 受 不 貪 分 須菩提 若 菩薩 以 滿 恒河 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 着 是 故 說 不 受 福德 Section ⅩⅩⅧ . Attachment to Rewards of Merit Subhuti , if one Bodhisattva bestows in charity sufficient of the seven treasures to fill as many worlds as there be sand - grains in the river Ganges , and another , realizing that all things are egoless , attains perfection through patient forbearance , the merit of the latter will far exceed that of the former . Why is this , Subhuti ? It is because all Bodhisattvas are insentient as to the rewards of merit . Then Subhuti said to Buddha : What is this saying , World - honoured One , that Bodhisattvas are insentient as to rewards of merit ? 〔 And Buddha answered 〕: Subhuti , Bodhisattvas who achieve merit should not be fettered with desire for rewards . Thus it is said that rewards of merit are not received . < 29 > 威儀 寂靜 分 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 Section ⅩⅩⅨ . Perfect Tranquility Subhuti , if anyone should say that the Tathagata comes or goes or sits or reclines , he fails to understand my teaching Why ? Because TATHAGATA has neither whence nor whither , therefore is He called " Tathagata ". < 30 > 一合理相分 須菩提 若 善男 子 善女 人 以 三千大千世界碎爲微塵於意云何是微塵衆 寧 爲 多 不 須菩提 言 甚多 世尊 何 以 故 若是 微塵 衆 實有 者 佛 則 不 說 是 微 塵 衆 所以 者 何 佛說 微塵 衆 卽 非 微塵 衆 是 名 微塵 衆 世尊 如來 所說 三千 大 千 世界 卽 非 世界 是 名世 界 何 以 故 若 世界 實有 者 則 是 一合相如來說 一 合 相卽 非 一合相是名一合相須菩提一合相者則是不可說但凡夫之 人 貪着 其 事 Section ⅩⅩⅩ . The integral Principle Subhuti , if a good man or a good woman ground an infinite number of galaxies of worlds to dust , would the resulting minute particles be many ? Subhuti replied : Many indeed , World - honoured One ! Wherefore ? Because if such were really minute particles Buddha would not have spoken of them as minute particles . For as to this , Buddha has declared that they are not really such . " Minute particles " is just the name given to them . Also , World - honoured One , when the Tathagata speaks of galaxies of worlds these are not worlds ; for if reality could be predicted of a world it would be a self - existent cosmos and the Tathagata teaches that there is really no such thing . " Cosmos " is merely a figure of speech . 〔 Then Buddha said 〕: Subhuti , words cannot explain the real nature of a cosmos . Only common people fettered with desire make use of this arbitrary method . < 31 > 知見 不 生 分 須菩提 若 人言 佛說 我見 人 見 衆生 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 衆生 見 壽 者 見 卽 非我 見 人 見 衆生 見 壽 者 見 是 名 我見 人 見 衆生 見 壽 者 見 須 菩提 發 阿 多羅 三 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 卽 非 法相 是 名 法相 Section ⅩⅩⅪ . Conventional Truth Should be Cut Off Subhuti , if anyone should say that Buddha declares any conception of egoity do you consider he would understand my teaching aright ? No , World - honoured One , such a man would not have any sound understanding of the Tathagata ` s teaching , because the World - honoured One declares that notions of selfhood , personality , entity and separate individuality , as really existing , are erroneous - these terms are merely figures of speech . 〔 Thereupon Buddha said 〕: Subhuti , those who aspire to the Consummation of Incomparable Enlightenment should recognize and understand all varieties of things in the same way and cut off the arising of 〔 views which are mere 〕 aspects . Subhuti , as regards aspects , the Tathagata declares that in reality they are not such . They are called " aspects ". < 32 > 應化 非 眞 分 須菩提 若 有人 以 滿 無量 阿 僧 祗 世界 七寶持用布施若有善男子善女人 發 菩薩 心 者 持 於 此 經 乃 至 四句偈等受持讀誦爲人演說其福勝彼云何 爲人 演說 不 取 於相 如 如 不動 何 以 故 一切有爲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 優婆尼 一切世間天人阿修羅聞佛所說皆大歡喜信受奉行 Section ⅩⅩⅫ . The Delusion of Appearances Subhuti , someone might fill innumerable worlds with the seven treasures and give all away in gifts of alms , but if any good man or any good woman awakens the thought of Enlightenment and takes even only four lines from this Discourse , reciting , using , receiving , retaining and spreading them abroad and explaining them for the benefit of others , it will be far more meritorious . Now in what manner may he explain them to others ? By detachment from appearances - abiding in Real Truth . - So I tell you - Thus shall you think of all this fleeting world : A star at dawn , a bubble in a stream ; A flash of lightening in a summer cloud , A flickering lamp , a phantom , and a dream . When Buddha finished this Discourse the venerable Subhuti , together with the bhikshus , bhikshunis , lay - brothers and sisters , and the whole realms of Gods , Men and Titans , were filled with joy by His teaching , and , taking it sincerely to heart they went their ways . 金 剛 般 若 波羅蜜 經 終