Flag Counter Kim-kong Puat-jiá pho-lô-bi̍t-king 金剛般若波羅蜜經

Kim-kong Puat-jiá pho-lô-bi̍t-king *

金剛般若波羅蜜經 * The Diamond Sutra

台語翻譯: 許皇城

2023-01-01

電腦合成台語語音(Taiwanese Speech Notepad, version TSNB5103RE)





Kim-kong Puat-jiá pho-lô-bi̍t-king

Lâm-môo pún-su Sik-khia-biāu-nî-hu̍t.
Lâm-môo pún-su Sik-khia-biāu-nî-hu̍t.
Lâm-môo pún-su Sik-khia-biāu-nî-hu̍t.

Khai-king-kī.

Bû-siōng sīm-tshim bî-biāu-hua̍t.
Pik-tshian bān-kiap lân-tso-gū.
Ngóo-kim kiàn-bûn tit-siū-tshî.
Guān-kái Jû-lâi tsin-si̍t-gī.


Kim-kong Puat-jiá pho-lô-bi̍t-king.

Iâu-tsîn sam-tsōng huat-su Khiu-môo lô-sip i̍k.

Kang-bī-lông kàu-tsìng.



Huat-huē in-iû-hun tē-it.

Jû sī ngóo bûn. It-sî. Hu̍t tsāi Siā-uī-kok Kî-tshiū kí-koo-to̍k uân. Í tāi-pí-khiu tsiòng. Tshian jī-pi̍k-ngóo-si̍p-jîn kū. Ní sî. Sè-tsun. Si̍t-sî. Tio̍k-i tshî-puat. Ji̍p Sià-uī-tāi-sîng khit-si̍t. Î kî sîng-tiong. Tshù-tē khit-í. Huân-tsì pún-tshù. Huān-si̍t-gī. Siu-i-puat. Sé-tsiok-í. Hu-tsō jî-tsō.



Siān-hiàn khé-tshíng-hun tē-jī.

Sî. Tiúⁿ-ló Su-phôo-thê. Tsāi tāi-tsiòng-tiong. Tsik-tsiông tsō-khí. Phian-thán iū-king. Iū-sik tio̍k-tē. Ha̍p-tsióng kiong-kìng jî pi̍k Hu̍t giân. Hi-iú. Sè-tsun. Jû-lâi siān-hōo-liām tsu-phôo-sat. Siān-hù-tsiok tsu-phôo-sat. Sè-tsun. Siān-lâm-tsú. Siān-lú-jîn. Huat a-niàu-to-lô sam-biáu sam-phôo-thê-sim. Ìng-ûn hô-tsū. Ûn-hô hâng-hok-kî-sim. Hu̍t giân. Siān-tsāi. Siān-tsāi. Su-phôo-thê. Jû-ní sóo-suat. Jû-lâi siān-hōo-liām tsu-phôo-sat. Siān-hù-tsiok tsu-phôo-sat. Ní kim tē-thing. Tong-uî ní suat. Siān-lâm-tsú. Siān-lú-jîn. Huat a-niàu-to-lô sam-biáu sam-phôo-thê-sim. Ìng jû-sī-tsū. Jû-sī-hâng-hok-kî-sim. Uî-jiân. Sè-tsun. Guān-ngāu io̍k-bûn.



Tāi-sīng tsìng-tsong-hun tē-sam.

Hu̍t kò Su-phôo-thê. Tsu phôo-sat môo-ho-sat. Ing jû sī hâng-hok-kî-sim. Sóo-iú it-tshè tsiòng-sing tsi luī. Jio̍k luán-sing. Jio̍k thai-sing. Jio̍k sip-sing. Jio̍k huà-sing. Jio̍k iú-sik. Jio̍k bû-sik. Jio̍k iú-sióng. Jio̍k bû-sióng. Jio̍k-hui-iú-sióng hui bû-sióng. Ngóo kai līng-ji̍p bû-î liap-phuân jî bia̍t-tōo--tsi. Jû-sī bia̍t-tōo bû-liōng bû-sòo bû-pian tsiòng-sing. Si̍t bû tsiòng-sing tit bia̍t-tōo--tsiá. Hô-í-kòo. Su-phôo-thê. Jio̍k phôo-sat iú ngóo-siòng. Jîn-siòng. Tsiòng-sing-siòng. Siū-tsiá-siòng. Tsik-hui-phôo-sat.



Biāu-hîng bû-tsū-hun tē-sù.

Ho̍k-tshù. Su-phôo-thê. Phôo-sat î huat. Ìng-bû-sóo-tsū. Hîng-î-pòo-si. Sóo-uī put-tsū-sik pòo-si. Put-tsū sing. hiong. bī. tshiok. huat. pòo-si. Su-phôo-thê. Phôo-sat ing jû-sī pòo-si. Put-tsū-î-siòng. Hô-í-kòo. Jio̍k phôo-sat put-tsū-siòng pòo-si. Kî-hok-tik put-khó su-liōng. Su-phôo-thê. Î-ì ûn-hô. Tong-hong hi-khong khó su-liōng--hioh. Hut--iá. Sè-tsun. Su-phôo-thê. Lâm-se pak-hong. Sù-uî siōng-hā hi-khong. Khó-su-liōng--hioh. Hut--iá. Sè-tsun. Su-phôo-thê. Phôo-sat bû-tsū-siòng pòo-si. Hok-tik ik-ho̍k-jû-sī put-khó-su-liōng. Su-phôo-thê. Phôo-sat tān-ing jû-sóo-kàu-tsū.



Jû-lí si̍t-kiàn-hun tē-ngóo.

Su-phôo-thê. Î-ì ûn-hô. Khó-í-sin-siòng kiàn-Jû-lâi--hioh. Hut--iá. Sè-tsun. Put-khó-í-sin-siòng tit-kiàn Jû-lâi. Hô-í-kòo. Jû-lâi sóo-suat sin-siòng. Tsik-hui-sin-siòng. Hu̍t kò Su-phôo-thê. Huân-sóo-iú-siòng. Kai-sī-hi-bóng. Jio̍k-kiàn-tsu-siòng hui-siòng. Tsik-kiàn Jû-lâi.



Tsìng-sìn hi-iú-hun tē-lio̍k.

Su-phôo-thê pi̍k Hu̍t giân. Sè-tsun. Pho-iú tsiòng-sing. Tit-bûn jû sī giân-suat tsiong-kù. Sing si̍t-sìn--hioh.

Hu̍t kò Su-phôo-thê. Bo̍k-tsok-sī-suat. Jû-lâi bia̍t-hiō. Hiō ngóo-pik-suè. Iú tshî-kài siu-hok--tsiá. Î-tshú tsiong-kù. Lîng-sing-sìn-sim. Í-tshù-uī-si̍t.

Tong-ti sī-jîn. Put-î it-hu̍t jī-hu̍t sam-sù-ngóo-hu̍t. Jî-tsiòng siān-kin. Í î bû-liōng tshian-bān hu̍t-sóo tsiòng tsu-siān-kin. Bûn-sī-tsiong-kù. Nái tsì it-liām sing tsīng-sìn--tsiá. Su-phôo-thê. Jû-lâi sik-ti sik-kiàn. Sī-tsu-tsiòng-sing. Tit jû-sī bû-liōng hok-tik.

Hô-í-kòo. Sī tsu tsiòng-sing. Bû-ho̍k ngóo-siòng jîn-siòng tsiòng-sing-siòng siū-tsiá-siòng. Bû huat-siòng. I̍k-bû hui-huat-siòng. Hô-í-kòo. Sī tsu-tsiòng-sing. Jio̍k sim tshú-siòng. Tsik-uî tio̍k ngóo jîn tsiòng-sing siū--tsiá. Jio̍k-tshú-huat-siòng. Tsik-tio̍k ngóo jîn tsiòng-sing siū--tsiá. Hô-í-kòo. Jio̍k-tshú-hui-huat-siòng. Tsik-tio̍k ngóo jîn tsiòng-sing siū--tsiá. Sī-kòo put-ing tshú-huat. Put-ing tshú-hui-huat. Í sī-gī kòo. Jû-lâi siông-suat. Ní-tíng pí-khiu. Ti-ngóo-suat-huat. Jû hua̍t-jū--tsiá. Huat siōng ìng-sià. Hô-hóng hui-huat.



Bû-tit bû-suat-hun tē-tshit.

Su-phôo-thê. Î-ì ûn-hô. Jû-lâi tit a-niàu-to-lô sam-biáu sam-phôo-thê--iá. Jû-lâi iú-sóo-suat-huat--iá. Su-phôo-thê giân. Jû-ngóo kái Hu̍t sóo-suat-gī. Bû-iú ting-huat. Bîng a-niàu-to-lô sam-biáu sam-phôo-thê. I̍k bû-iú tīng-huat Jû-lâi khó-suat. Hô-í-kòo. Jû-lâi sóo suat-huat. Kai put-khó-tshú. Put-khó-suat. Hui-huat hui-hui-huat. Sóo-í--tsiá hô. It-tshè hiân-sìng. Kai í bû-uî-huat. Jî-iú tsha-pia̍t.



I-huat tshut-sing-hun tē-pat.

Su-phôo-thê. Î-ì ûn-hô. Jio̍k-jîn buán-sam-tshian tāi-tshian sè-kài tshit-pó. Í-iōng-pòo-si. Sī-jîn sóo-tit hok-tik. Lîng-uî to--hioh. Su-phôo-thê giân. Sīm-to. Sè-tsun. Hô-í-kòo. Sī-hok-tik. Tsik-hui hok-tik-sìng. Sī-kòo Jû-lâi suat hok-tik-to. Jio̍k-ho̍k-iú-jîn. Î-tshú king-tiong. Siū-tshî. Nái tsì sù-kù-kī tíng. Uī tha-jîn suat. Kî-hok sìng-pí. Hô-í-kòo. Su-phôo-thê. It-tshè tsu-hu̍t. Ki̍p tsu-hu̍t a-niàu-to-lô sam-biáu sam-phôo-thê-huat. Kai-tsiông tshú-king tshut. Su-phôo-thê. Sóo-uī hu̍t-huat--tsiá. Tsik-hui hu̍t-huat.



It-siòng bû-siòng-hun tē-kiú.

Su-phôo-thê. Î-ì ûn-hô. Su-tôo-huân lîng-tsok sī-liām. Ngóo tit Su-tôo-huân kó--hioh. Su-phôo-thê giân. Hut--iá. Sè-tsun. Hô-í-kòo. Su-tôo-huân bîng-uî ji̍p-liû. Jî bû-sóo-ji̍p. Put-ji̍p sik. sing. hiong. bī. tshiok. huat. Sī-bîng Su-tôo-huân.

Su-phôo-thê. Î-ì ûn-hô. Sû-tôo-hâm lîng-tsok-sī liām. Ngóo tit Sû-tôo-hâm kó--hioh. Su-phôo-thê giân. Hut--iá. Sè-tsun. Hô-í-kòo. Sû-tôo-hâm bîng-it-óng-lâi. Jî si̍t bû-óng-lâi. Sī-bîng Sû-tôo-hâm.

Su-phôo-thê. Î-ì ûn-hô. A-nâ-hâm lîng tsok sī liām. Ngóo tit A-nâ-hâm-kó--hioh. Su-phôo-thê giân. Hut--iá. Sè-tsun. Hô-í-kòo. A-nâ-hâm bîng-uî put-lâi. Jî-si̍t bû-lâi. Sī-kòo bîng A-nâ-hâm.

Su-phôo-thê. Î-ì ûn-hô. A-lô-hàn lîng-tsok sī-liām. Ngóo tit A-lô-hàn-tō--hioh. Su-phôo-thê giân. Hut--iá. Sè-tsun. Hô-í-kòo. Si̍t-bû-iú-huat bîng A-lô-hàn. Sè-tsun. Jio̍k A-lô-hàn tsok-sī-liām. Ngóo tit A-lô-hàn-tō. Tsik-uî tio̍k-ngóo jîn tsiòng-sing siū--tsiá. Sè-tsun. Hu̍t suat ngóo tit bû-tsing sam-muī. Jîn-tiong tsuè-uî tē-it. Sī-tē-it lī-iok-A-lô-hàn. Ngóo put-tsok sī-liām. Ngóo sī lī-iok-A-lô-hàn. Sè-tsun. Ngóo jio̍k tsok sī-liām. Ngóo tit A-lô-hàn-tō. Sè-tsun tsik-put-suat Su-phôo-thê sī ngāu a-lân-ná-sîng-tsiá. Í Su-phôo-thê si̍t-bû-sóo-sîng. Jî bîng Su-phôo-thê sī ngāu a-lân-ná-sîng.



Tsong-giâm tsīng-thóo-hun tē-si̍p.

Hu̍t kò Su-phôo-thê. Î-ì ûn-hô. Jû-lâi si̍k-tsai Jiân-ting-hu̍t-sóo. Î-huat iú-sóo tit--hioh. Sè-tsun. Jû-lâi tsāi Jiân-ting-hu̍t-sóo. Î-huat si̍t-bû-sóo-tit.

Su-phôo-thê. Î-ì ûn-hô. Phôo-sat tsong-giâm hu̍t-thóo--hioh. Hut--iá. Sè-tsun. Hô-í-kòo. Tsong-giâm hu̍t-thóo--tsiá. Tsik-hui tsong-giâm. Sī-bîng tsong-giâm. Sī-kòo Su-phôo-thê. Tsu-phôo-sat môo-hó-sat. Ing jû-sī sing tshing-tsīng-sim. Put-ing tsū-sik sing-sim. Put-ing tsū sing. hiong. bī. tshiok. huat. sing-sim. Ìng-bû-sóo-tsū. Jî-sing kî-sim.

Su-phôo-thê. Phì-jû iú-jîn. Sin-jû Su-mí-san-ông. Î-ì ûn-hô. Sī-sin uī-tāi--hioh. Su-phôo-thê giân. Sīm-tai. Sè-tsun. Hô-í-kòo. Hu̍t suat hui-sin. Sī-bîng tāi-sin.



Bû-uî hok-sìng-hun tē-si̍p-it.

Su-phôo-thê. Jû Hîng-hô-tiong sóo-iú sa-sòo. Jû sī sa-tíng Hîng-hô. Î-ì ûn-hô. Sī tsu Hîng-hô-sa. Lîng-uî to--hioh. Su-phôo-thê giân. Sīm-to. Sè-tsun. Tān tsu Hîng-hô siōng to bû-sòo. Hô-hóng kî sa. Su-phôo-thê. Ngóo kim si̍t-giân kò-ní. Jio̍k-iú siān-lâm-tsú. Siān-lú-jîn. Í tshit-pó buán ní sóo Hîng-hô-sa-sòo. Sam-tshian tāi-tshian sè-kài. Í-iōng-pòo-si. Tit-hok to--hioh. Su-phôo-thê giân. Sīm-to. Sè-tsun. Hu̍t kò Su-phôo-thê. Jio̍k siān-lâm-tsú. Siān-lú-jîn. Î-tshú king-tiong. Nái tsì siū-tshî sù-kù-kī tíng. Uī thaⁿ-jîn suat. Jî tshú hok-tik sìng tsiân hok-tik.



Tsun-tiōng tsìng-kàu-hun tē-si̍p-jī.

Ho̍k-tshù. Su-phôo-thê. Suî-suat sī-king. Nái tsì sù-kù-kī tíng. Tong-ti tshú-tshù. It-tshè sè-kan thian jîn a-siu-lô. Kai ìng kiong-ióng. Jû-hu̍t thah-biō. Hô-hóng iú-jîn tsīn-lîng siū-tshî tho̍k-siōng. Su-phôo-thê. Tong ti sī jîn. Sîng-tsiū tsuè-siōng tē-it hi-iú tsi huat. Jio̍k sī king-tián sóo-tsāi tsi tshù. Tsik-uî iú-hu̍t. Jio̍k tsun-tiōng tē-tsú.



Jû-huat siū-tshî-hun tē-si̍p-sam.

Ní sî. Su-phôo-thê pi̍k Hu̍t giân. Sè-tsun. Tong hô bîng tshú-king. Ngóo tíng ûn-hô hōng-tshî.

Hu̍t kò Su-phôo-thê. Sī king bîng-uî Kim-kong puat-jiá pho-lô-bi̍t. Í sī bîng-jī. Ní tong hōng-tshî. Sóo-í--tsiá hô. Su-phôo-thê. Hu̍t suat puat-jiá pho-lô-bi̍t. Tsik-hui puat-jiá pho-lô-bi̍t. Su-phôo-thê. Î-ì ûn-hô. Jû-lâi iú sóo suat-huat--hioh. Su-phôo-thê pi̍k Hu̍t giân. Sè-tsun. Jû-lâi bû-sóo-suat.

Su-phôo-thê. Î-ì ûn-hô. Sam-tshian tāi-tshian sè-kài sóo-iú bî-tîn. Sī uî to--hioh. Su-phôo-thê giân. Sīm-to. Sè-tsun. Su-phôo-thê. Tsu bî-tîn. Jû-lâi suat hui-bî-tîn. Sī bîng bî-tîn. Jû-lâi suat sè-kài. Hui sè-kài. Sī bîng sè-kài.

Su-phôo-thê. Î-ì ûn-hô. Khó-í sam-si̍p-jī-siòng kiàn Jû-lâi--hioh. Hut--iá. Sè-tsun. Hô-í-kòo. Jû-lâi suat sam-si̍p-jī-siòng. Tsik-sī hui-siòng. Sī bîng sam-si̍p-jī-siòng.

Su-phôo-thê. Jio̍k-iú siān-lâm-tsú. Siān-lú-jîn. Í Hîng-hô sa tíng sin-bīng pòo-si. Jio̍k-ho̍k-iú-jîn. Î tshú king tiong. Nái tsì siū-tshî sù-kù-kī tíng. Uī thaⁿ-jîn suat. Kî hok sīm-to.



Lî-siòng tsip-bia̍t-hun tē-si̍p-sù.

Ní sî. Su-phôo-thê bûn-suat sī king. Tshim-kái gī-tshù. Thè-luī pi-khip. Jî pi̍k Hu̍t-giân. Hi-iú. Sè-tsun. Hu̍t suat jû sī sīm-tshim king-tián. Ngóo tsiông sik-lâi sóo-tit huī-gán. Bī-tsân tit-bûn jû-sī-tsi-king.

Sè-tsun. Jio̍k-ho̍k-iú-jîn tit-bûn sī king. Sìn-sim tshing-tsīng. Tsik-sing si̍t-siòng. Tong ti sī jîn. Sîng-tsiū tē-it hi-iú kong-tik. Sè-tsun. Sī si̍t-siòng--tsiá. Tsik-sī hui-siòng. Sī-kòo Jû-lâi suat bîng si̍t-siòng. Sè-tsun. Ngóo-kim tit-bûn jû-sī-king-tián. Sìn-kái siū-tshî. Put-tsiok uî-lân. Jio̍k-tong lâi-sè. Hiō ngóo-pik-suè. Kî-iú tsiòng-sing. Tit-bûn sī king. Sìn-kái siū-tshî. Sī-jîn tsik-uî tē-it hi-iú.

Hô-í-kòo. Tshú-jîn bû-ngóo-siòng jîn-siòng tsiòng-sing-siòng siū-tsiá-siòng. Sóo-í--tsiá hô. Ngóo-siòng tsik-sī hui-siòng. Jîn-siòng tsiòng-sing-siòng siū-tsiá-siòng. Tsik-sī hui-siòng. Hô-í-kòo. Lî it-tshè tsu-siòng. Tsik bîng tsu-hu̍t.

Hu̍t kò Su-phôo-thê. Jû-sī. Jû-sī. Jio̍k-ho̍k-iú-jîn. Tit-bûn sī king. Put-king. Put-pòo. Put-uì. Tong ti sī jîn. Sīm-uî hi-iú. Hô-í-kòo. Su-phôo-thê. Jû-lâi suat tē-it pho-lô-bi̍t. Hui tē-it pho-lô-bi̍t. Sī bîng tē-it pho-lô-bi̍t.

Su-phôo-thê. Jím-jio̍k pho-lô-bi̍t. Jû-lâi suat hui jím-jio̍k pho-lô-bi̍t. Hô-í-kòo. Su-phôo-thê. Jû ngóo sik uî Ko-lī-ông kuah-tsiat sin-thé. Ngóo î ní sî. Bû ngóo-siòng bû jîn-siòng bû tsiòng-sing-siòng bû siū-tsiá-siòng. Hô-í-kòo. Ngóo î óng-sik tsiat-tsiat tsi-kái sî. Jio̍k iú ngóo-siòng jîn-siòng tsiòng-sing-siòng siū-tsiá-siòng. Ing sing tsin-hīn.

Su-phôo-thê. Iū liām kòo-khì. Î ngóo-pik-sè. Tsok jím-jio̍k sian-jîn. Î ní sóo-sè. Bû ngóo-siòng bû jîn-siòng bû tsiòng-sing-siòng bû siū-tsiá-siòng. Sī-kòo Su-phôo-thê. Phôo-sat ing lî it-tshè-siòng. Huat a-niàu-to-lô sam-biáu sam-phôo-thê-sim. Put-ing tsū-sik sing-sim. Put-ing tsū sing. hiong. bī. tsiok. hua̍t. sing sim. Ìng-sing bû-sóo-tsū-sim. Jio̍k-sim-iú-tsū. Tsik-uî hui-tsū. Sī kòo Hu̍t suat phôo-sat-sim put-ing tsū-sik pòo-si. Su-phôo-thê. Phôo-sat uī lī-ik it-tshè tsiòng-sing. Ing jû sī pòo-si. Jû-lâi suat it-tshè tsu-siòng. Tsik-sī hui-siòng. Iū suat it-tshè tsiòng-sing. Tsik-hui tsiòng-sing.

Su-phôo-thê. Jû-lâi sī tsin-gú-tsiá. Si̍t-gú-tsiá. Jû-gú-tsiá. Put-kông-gú-tsiá. Put-ī-gú-tsiá. Su-phôo-thê. Jû-lâi sóo-tit-huat. Tshú-huat bû-si̍t bû-hi.

Su-phôo-thê. Jio̍k phôo-sat-sim tsū-î-huat jî hîng pòo-si. Jû-jîn ji̍p-ām. Tsik-bû sóo-kiàn. Jio̍k phôo-sat-sim put-tsū-huat. Jî-hîng-pòo-si. Jû-jîn iú-ba̍k. Ji̍t-kong bîng-tsiàu. Kiàn-tsióng-tsióng-sik.

Su-phôo-thê. Tong-lâi tsi-sè. Jio̍k iú siān-lâm-tsú. Siān-lú-jîn. Lîng î tshú-king siū-tshî tho̍k-siōng. Tsik-uî Jû-lâi í Hu̍t tì-huī. Sik-ti sī-jîn. Sik-kiàn sī jîn. Kai-tit sîng-tsiū bû-liōng bû-pian kong-tik.



Tshî-king kong-tik-hun tē-si̍p-ngóo.

Su-phôo-thê. Jio̍k-iú siān-lâm-tsú. Siān-lú-jîn. Tshoo-ji̍t-hūn í Hîng-hô-sa tíng-sin pòo-si. Tiong-ji̍t-hūn ho̍k-í Hîng-hô-sa tíng-sin pòo-si. Hiō-ji̍t-hun i̍k-í Hîng-hô-sa tíng-sin pòo-si. Jû-sī bû-liōng pik-tshian bān-ik-kiap. Í-sin pòo-si. Jio̍k-ho̍k-iú-jîn bûn-tshú king-tián. Sìn-sim put-gi̍k. Kî-hok sìng-pí. Hô-hóng su-siá siū-tshî tho̍k-siōng. Uī-jîn kái-suat.

Su-phôo-thê. Í-iàu giân--tsi. Sī-king iú put-khó-su-gī. Put-khó-tshing-liōng. Bû-pian kong-tik. Jû-lâi uî huat tāi-sìng-tsiá suat. Uî huat tsuè-siōng-sìng-tsiá suat. Jio̍k iú jîn lîng siū-tshî tho̍k-siōng. Kóng-uî jîn suat. Jû-lâi sik-ti sī jîn. Sik-kiàn sī jîn. Kai sîng-tsiū put-khó-liōng. Put-khó-tshing. Bû-iú-pian. Put-khó-su-gī kong-tik. Jû sī jîn tíng. Tsik-uî hô-tam Jû-lâi a-niàu-to-lô sam-biáu sam-phôo-thê. Hô-í-kòo.

Su-phôo-thê. Jio̍k ngāu siáu-huat--tsiá. Tio̍k ngóo-kiàn jîn-kiàn tsiòng-sing-kiàn siū-tsiá-kiàn. Tsik-î tshú-king. Put-lîng thing-siū tho̍k-siōng. Uî-jîn kái-suat.

Su-phôo-thê. Tsāi-tsāi tshù-tshù. Jio̍k-iú tshú-king. It-tshè sè-kan thian jîn a-siu-lô. Sóo-ìng-kiōng-ióng. Tong ti tshú-tshù. Tsik-uî sī thah. Kai-ìng-kiong-kìng. Tsok-lé uî-jiāu. Í-tsu-huâ-hiong. Jî-sàn-kî-tshù.



Lîng-tsīng gia̍p-tsiong-hun tē-si̍p-lio̍k.

Ho̍k-tshù. Su-phôo-thê. Siān-lâm-tsú. Siān-lú-jîn. Siū-tshî tho̍k-siōng tshú-king. Jio̍k uī jîn khin-tsiān. Sī jîn sian-sè-tsuē-gia̍p. Ìng-tuī-ok-tō. Í kim-sè-jîn khin-tsiān kòo. Sian-sè tsuē-gia̍p tsik-uî siau-bia̍t. Tong tit a-niàu-to-lô sam-biáu sam-phôo-thê.

Su-phôo-thê. Ngóo liām kòo-khì bû-liōng a-tsing-kî-kiap. Î Jiân-ting hu̍t-tsiân. Tik-tit pat-pik sù-tshian bān-ik nà-iû-thaⁿ tsu-hu̍t. Sik-kai kiōng-ióng sîng-sū. Bû khong-kòo--tsiá. Jio̍k-ho̍k-iú-jîn. Î-hiō bua̍t-sè. Lîng siū-tshî tho̍k-siōng tshú-king. Sóo-tit kong-tik. Î ngóo sóo kiōng-ióng tsu-hu̍t kong-tik. Pik-hun put-ki̍p-it. Tshian-bān-ik hun. Nái tsì suàn-sòo phì-jū sóo-put-lîng-ki̍p.

Su-phôo-thê. Jio̍k siān-lâm-tsú. Siān-lú-jîn. Î-hiō bua̍t-sè. Iú siū-tshî tho̍k-siōng tshú-king. Sóo-tit kong-tik. Ngóo jio̍k kī-suat--tsiá. Hi̍k-iú jîn-bûn. Sim tsik kông-luān. Hôo-gî put-sìn. Su-phôo-thê. Tong ti sī king-gī put-khó-su-gī. Kó-pò i̍k put-khó su-gī.



Kiù-kìng bû-ngóo-hun tē-si̍p-tshit.

Ní sî. Su-phôo-thê pi̍k Hu̍t giân. Sè-tsun. Siān-lâm-tsú. Siān-lú-jîn. Huat a-niàu-to-lô sam-biáu sam-phôo-thê-sim. Ûn-hô ing-tsū. Ûn-hô hàng-ho̍k kî sim.

Hu̍t kò Su-phôo-thê. Siān-lâm-tsú. Siān lú-jîn. Huat a-niàu-to-lô sam-biáu sam-phôo-thê--tsiá. Tong-sing jû-sī-sim. Ngóo ing bia̍t-tōo it-tshè tsiòng-sing. Bia̍t-tōo it-tshè tsiòng-sing-í. Jî bû-iú it tsiòng-sing. Si̍t bia̍t-tōo--tsiá. Hô-í-kòo. Jio̍k phôo-sat iú ngóo-siòng jîn-siòng tsiòng-sing-siòng siū-tsiá-siòng. Tsik-hui phôo-sat. Sóo-í--tsiá hô. Su-phôo-thê. Si̍t bû-iú-huat. Huat a-niàu-to-lô sam-biáu sam-phôo-thê--tsiá.

Su-phôo-thê. Î-ì ûn-hô. Jû-lâi î Jiân-ting-hut-sóo. Iú-huat tit a-niàu-to-lô sam-biáu sam-phôo-thê--hioh. Hut--iá. Sè-tsun. Jû ngóo kái Hu̍t sóo-suat-gī. Hu̍t î Jiân-ting-hu̍t-sóo. Bû-iú-huat tit a-niàu-to-lô sam-biáu sam-phôo-thê. Hu̍t giân. Jû-sī. Jû-sī. Su-phôo-thê. Si̍t bû-iú-huat. Jû-lâi tit a-niàu-to-lô sam-biáu sam-phôo-thê.

Su-phôo-thê. Jio̍k iú-huat. Jû-lâi tit a-niàu-to-lô sam-biáu sam-phôo-thê. Jiân-ting-hu̍t tsik put í-ngóo siū-kì. Ní î lâi-sè. Tong tit tsok-hu̍t. Hō Sik-khia biāu-nî. Í si̍t-bû-iú-huat tit a-niàu-to-lô sam-biáu sam-phôo-thê. Sī-kòo Jiân-ting-hu̍t í ngóo siū-kì. Tsok-sī-giân. Ní î lâi-sè. Tong tit tsok-hu̍t. Hō Sik-khia biāu-nî. Hô-í-kòo. Jû-lâi--tsiá. Tsik tsu-huat jû-gī. Jio̍k-iú jîn-giân. Jû-lâi tit a-niàu-to-lô sam-biáu sam-phôo-thê. Su-phôo-thê. Si̍t bû-iú-huat. Hu̍t tit a-niàu-to-lô sam-biáu sam-phôo-thê. Su-phôo-thê. Jû-lâi sóo-tit a-niàu-to-lô sam-biáu sam-phôo-thê. Î-sī-tiong bû-si̍t bû-hi. Sī-kòo Jû-lâi suat it-tshè-huat kai sī hu̍t-huat. Su-phôo-thê. Sóo-giân it-tshè-huat--tsiá. Tsik-hui it-tshè-huat. Sī-kòo bîng it-tshè-huat.

Su-phôo-thê. Phì-jû jîn-sin tióng-tāi. Su-phôo-thê giân. Sè-tsun. Jû-lâi suat jîn-sin tióng-tāi. Tsik-uî hui-tāi-sin. Sī bîng tāi-sin.

Su-phôo-thê. Phôo-sat i̍k jû-sī. Jio̍k-tsok sī-giân. Ngóo tong bia̍t-tōo bû-liōng tsiòng-sing. Tsik put-bîng phôo-sat. Hô-í-kòo. Su-phôo-thê. Bû-iú-huat bîng-uî phôo-sat. Sī-kòo Hu̍t suat. It-tshè-huat bû-ngóo bû-jîn bû-tsiòng-sing bû-siū--tsiá.

Su-phôo-thê. Jio̍k phôo-sat tsok-sī-giân. Ngóo tong tsong-giâm hu̍t-thóo. Sī put-bîng phôo-sat. Hô-í-kòo. Jû-lâi suat tsong-giâm hu̍t-thóo--tsiá. Tsik-hui tsong-giâm. Sī bîng tsong-giâm. Su-phôo-thê. Jio̍k phôo-sat thong-ta̍t bû ngóo huat--tsiá. Jû-lâi suat bîng tsin-sī phôo-sat.



It-thé tông-kuan-hun tē-si̍p-pat.

Su-phôo-thê. Î-ì ûn-hô. Jû-lâi iú jio̍k-gán--hioh. Jû-sī. Sè-tsun. Jû-lâi iú jio̍k-gán.
Su-phôo-thê. Î-ì ûn-hô. Jû-lâi iú thian-gán--hioh. Jû-sī. Sè-tsun. Jû-lâi iú thian-gán.
Su-phôo-thê. Î-ì ûn-hô. Jû-lâi iú huī-gán--hioh. Jû-sī. Sè-tsun. Jû-lâi iú huī-gán.
Su-phôo-thê. Î-ì ûn-hô. Jû-lâi iú huat-gán--hioh. Jû-sī. Sè-tsun. Jû-lâi iú huat-gán.
Su-phôo-thê. Î-ì ûn-hô. Jû-lâi iú hu̍t-gán--hioh. Jû-sī. Sè-tsun. Jû-lâi iú hu̍t-gán.
Su-phôo-thê. Î-ì ûn-hô. Hîng-hô-tiong sóo-iú sa. Hu̍t suat sī-sa--hioh. Jû-sī. Sè-tsun. Jû-lâi suat sī sa.
Su-phôo-thê. Î-ì ûn-hô. Jû it Hîng-hô-tiong sóo-iú sa. Iú-jû sī-tíng Hîng-hô. Sī tsu Hîng-hô sóo-iú sa-sòo. Hu̍t-sè-kài jû-sī. Lîng-uî to--hioh. Sīm-to. Sè-tsun.

Hu̍t kò Su-phôo-thê. Ní sóo kok-thóo-tiong. Sóo-iú tsiòng-sing. Jio̍k-kan-tsióng-sim. Jû-lâi sik-ti. Hô-í-kòo. Jû-lâi suat tsu-sim kai-uî hui-sim. Sī bîng uî-sim. Sóo-í--tsiá hô. Su-phôo-thê. Kòo-khì-sim put-khó tit. Hiān-tsāi-sim put-khó tit. Bī-lâi-sim put-khó tit.



Huat-kài thong-huà-hun tē-si̍p-kiú.

Su-phôo-thê. Î-ì ûn-hô. Jio̍k iú jîn buán sam-tshian tāi-tshian sè-kài tshit-pó. Í-iōng-pòo-si. Sī jîn í sī in-iân. Tit-hok to--hioh. Jû-sī. Sè-tsun. Tshú-jîn í sī in-iân. Tit-hok sīm-to. Su-phôo-thê. Jio̍k hok-tik iú-si̍t. Jû-lâi put-suat tit hok-tik to. Í hok-tik bû-kòo. Jû-lâi suat tit hok-tik to.



Lî-sik lî-siòng-hun tē-jī-si̍p.

Su-phôo-thê. Î-ì ûn-hô. Hu̍t khó-í kī-tsiok sik-sin-kiàn--hioh. Hut--iá. Sè-tsun. Jû-lâi put-ing í-sik-sin-kiàn. Hô-í-kòo. Jû-lâi suat kī-tsiok sik-sin. Tsik-hui kī-tsiok sik-sin. Sī bîng kī-tsiok sik-sin.

Su-phôo-thê. Î-ì ûn-hô. Jû-lâi khó-í kī-tsiok tsu-siòng kiàn--hioh. Hut--iá. Sè-tsun. Jû-lâi put-ing í kī-tsiok tsu-siòng kiàn. Hô-í-kòo. Jû-lâi suat tsu-siòng kī-tsiok. Tsik-hui kī-tsiok. Sī bîng tsú-siòng kī-tsiok.



Hui-suat sóo-suat-hun tē-jī-si̍p-it



Su-phôo-thê. Ní bu̍t uī Jû-lâi tsok-sī-liām. Ngóo tong iú-sóo-suat-huat. Bo̍k-tsok-sī-liām. Hô-í-kòo. Jio̍k-jîn-giân Jû-lâi iú-sóo-suat-huat. Tsik-uî pòng-Hu̍t. Put-lîng kái-ngóo sóo-suat-kòo. Su-phôo-thê. Suat-huat--tsiá. Bû-huat khó-suat. Sī bîng suat-huat.

Ní sî. Huī-bīng Su-phôo-thê pi̍k Hu̍t giân. Sè-tsun. Phō-iú tsiòng-sing. Î-bī-lâi-sè. Bûn-suat sī huat. Sing sìn-sim--hioh. Hu̍t giân. Su-phôo-thê. Pí hui tsiòng-sing. Hui put tsiòng-sing. Hô-í-kòo. Su-phôo-thê. Tsiòng-sing tsiòng-sing--tsiá. Jû-lâi suat hui-tsiòng-sing. Sī bîng tsiòng-sing.



Bû-huat khó-tit-hun tē-jī-si̍p-jī

Su-phôo-thê pi̍k Hu̍t giân. Sè-tsun. Hu̍t tit a-niàu-to-lô sam-biáu sam-phôo-thê. Uī bû-sóo-tit--iá. Jû-sī. Jû-sī. Su-phôo-thê. Ngóo î a-niàu-to-lô sam-biáu sam-phôo-thê. Nái tsì bû-iú siáu-huat khó-tit. Sī bîng a-niàu-to-lô sam-biáu sam-phôo-thê.



Tsīng-sim hîng-siān-hun tē jī-si̍p-sam.

Ho̍k-tshù. Su-phôo-thê. Sī-huat pîng-tíng. Bû-iú ko-hā. Sī bîng a-niàu-to-lô sam-biáu sam-phôo-thê. Í bû-ngóo bû-jîn bû-tsiòng-sing bû-siū--tsiá. Siu it-tshè siān-huat. Tsik tit a-niàu-to-lô sam-biáu sam-phôo-thê. Su-phôo-thê. Sóo-giân siān-huat--tsiá. Jû-lâi suat hui siān-huat. Sī bîng siān-huat.



Hok-tì bû-pí-hun tē-jī-si̍p-sù.

Su-phôo-thê. Jio̍k sam-tshian tāi-tshian sè-kài tiong. Sóo-iú tsu Su-mí-san-ông. Jû-sī-tíng tshit-pó tsū. Iú-jîn tshî-iōng pòo-si. Jio̍k jîn í-tshú Puat-jiá pho-lô-bi̍t-king. Nái tsì sù-kù-kī tíng. Siu-tshî. Uī thaⁿ-jîn suat. Î tsiân-hok-tik. Pik-hun put-ki̍p-it. Pik-tshian bān-ik-hun. Nái tsì suàn-sòo phì-jû sóo put-lîng-ki̍p.



Huà bû-sóo-huà-hun tē-jī-si̍p-ngóo

Su-phôo-thê. Î-ì ûn-hô. Ní tíng bu̍t uì Jû-lâi tsok-sī-liām. Ngóo tong tōo-tsiòng-sing. Su-phôo-thê. Bo̍k-tsok sī liām. Hô-í-kòo. Si̍t bû-iú tsiòng-sing Jû-lâi tōo--tsiá. Jio̍k-iú tsiòng-sing Jû-lâi tōo--tsiá. Jû-lâi tsik iú-ngóo jîn tsiòng-sing siū--tsiá. Su-phôo-thê. Jû-lâi suat iú-ngóo--tsiá. Tsik-hui-iú-ngóo. Jî huân-hu tsi-jîn. Í-uî iú-ngóo. Su-phôo-thê. Huân-hu--tsiá. Jû-lâi suat tsik-hui huân-hu.



Huat-sin hui-siòng-hun tē-jī-si̍p-lio̍k.

Su-phôo-thê. Î-ì ûn-hô. Khó í sam-si̍p-jī-siòng kuan Jû-lâi--hioh. Su-phôo-thê giân. Jû-sī. Jû-sī. Í sam-si̍p-jī-siòng kuan Jû-lâi. Hu̍t giân. Su-phôo-thê. Jio̍k í sam-si̍p-jī-siòng kuan-Jû-lâi--tsiá. Tsuán-lûn sìng-ông tsik-sī Jû-lâi. Su-phôo-thê pi̍k Hu̍t giân. Sè-tsun. Jû ngóo kái Hu̍t sóo suat-gī. Put-ing í sam-si̍p-jī-siòng kuan Jû-lâi. Ní sî. Sè-tsun jî suat kī-giân.

Jio̍k í-sik kiàn-ngóo.

Í im-sing kiû-ngóo.

Sī jîn hîng siâ-tō.

Put-lîng kiàn Jû-lâi.



Bû-tuān bû-bia̍t-hun tē-jī-si̍p-tshit.

Su-phôo-thê. Ní jio̍k-tsok sī liām. Jû-lâi put í kī-tsiok-siòng kòo. Tit a-niàu-to-lô sam-biáu sam-phôo-thê. Su-phôo-thê. Bo̍k-tsok-sī-liām. Jû-lâi put í kī-tsiok-siòng kòo. Tit a-niàu-to-lô sam-biáu sam-phôo-thê. Su-phôo-thê. Ní jio̍k-tsok-sī-liam. Huat a-niàu-to-lô sam-biáu sam-phôo-thê--tsiá. Suat tsu-huat tuān-bia̍t. Bo̍k-tsok-sī-liām. Hô-í-kòo. Huat a-niàu-to-lô sam-biáu sam-phôo-thê--tsiá. Î-huat put-suat tuān-bia̍t-siòng.



Put-siū put-tham-hun tē-jī-si̍p-pat.

Su-phôo-thê. Jio̍k phôo-sat í buán Hîng-hô-sa tíng sè-kài tshit-pó pòo-si. Jio̍k-ho̍k-iú-jîn. Ti it-tshè-huat bû-ngóo. Tit-sîng î-jím. Tshú-phôo-sat sìng tsiân-phôo-sat sóo-tit kong-tik. Su-phôo-thê. Í tsu-phôo-sat put-siū hok-tik kòo. Su-phôo-thê pi̍k Hu̍t giân. Sè-tsun. Ûn-hô phôo-sat put-siū hok-tik. Su-phôo-thê. Phôo-sat sóo-tsok-hok-tik. Put-ing tham-tio̍k. Sī-kòo suat put-siū hok-tik.



Ui-gî tsik-tsīng-hun tē-jī-si̍p-kiú.

Su-phôo-thê. Jio̍k-iú jîn-giân. Jû-lâi jio̍k-lâi jio̍k-khì jio̍k-tsō jio̍k-ngōo. Sī jîn put-kái ngóo sóo-suat-gī. Hô-í-kòo. Jû-lâi--tsiá. Bû-sóo tsiông-lâi. I̍k bû sóo-khì. Kòo-bîng Jû-lâi.

It-ha̍p-lí-siòng-hun tē-sam-si̍p.

Su-phôo-thê. Jio̍k siān-lâm-tsú. Siān-lú-jîn. Í sam-tshian tāi-tshian sè-kài. Tshuì-uî bî-tîn. Î-ì ûn-hô. Sī bî-tîn-tsiòng. Lîng-uî to--hioh. Sīm-to. Sè-tsun. Hô-í-kòo. Jio̍k sī bî-tîn-tsiòng si̍t-iú--tsiá. Hu̍t tsik put suat sī bî-tîn-tsiòng. Sóo-í--tsiá hô. Hu̍t suat bî-tîn-tsiòng. Tsik-hui bî-tîn-tsiòng. Sī bîng bî-tîn-tsiòng.

Sè-tsun. Jû-lâi sóo-suat sam-tshian tāi-tshian sè-kài. Tsik-hui sè-kài. Sī bîng sè-kài. Hô-í-kòo. Jio̍k sè-kài si̍t-iú. Tsik-sī it-ha̍p-siòng. Jû-lâi suat it-ha̍p-siòng. Tsik-hui it-ha̍p-siòng. Sī bîng it-ha̍p-siòng. Su-phôo-thê. It-ha̍p-siòng--tsiá. Tsik-sī put-khó-suat. Tān huân-hu tsi-jîn. Tham-tio̍k kî-sū.



Ti-kiàn put-sing-hun tē-sam-si̍p-it.

Su-phôo-thê. Jio̍k-jîn-giân. Hu̍t suat ngóo-kiàn jîn-kiàn tsiòng-sing-kiàn siū-tsiá-kiàn. Su-phôo-thê. Î-ì ûn-hô. Sī-jîn kái-ngóo sóo-suat-gī-hioh. Sè-tsun. Sī-jîn put-kái Jû-lâi sóo-suat-gī. Hô-í-kòo. Sè-tsun suat ngóo-kiàn jîn-kiàn tsiòng-sing-kiàn siū-tsiá-kiàn. Tsik-hui ngóo-kiàn jin-kiàn tsiòng-sing-kiàn siū-tsiá-kiàn. Sī-bîng ngóo-kiàn jîn-kiàn tsiòng-sing-kiàn siū-tsiá-kiàn.

Su-phôo-thê. Huat a-niàu-to-lô sam-biáu sam-phôo-thê-sim--tsiá. Î it-tshè-huat. Ing jû-sī-ti. Jû-sī-kiàn. Jû-sī-sìn-kái. Put-sing-huat-siòng. Su-phôo-thê. Sóo-giân huat-siòng--tsiá. Jû-lâi suat tsik-hui huat-siòng. Sī-bîng huat-siòng.



Ìng-huà hui-tsin-hun tē-sam-si̍p-jī.

Su-phôo-thê. Jio̍k-iú-jîn í-buán bû-liōng a-tsing-kî sè-kài tshit-pó. Tshî-iōng pòo-si. Jio̍k-iú siān-lâm-tsú. Siān-lú-jîn. Huat phôo-sat-sim--tsiá. Tshî-î tshú-king. Nái tsì sù-kù-ki-tíng. Siū-tshî tho̍k-siōng. Uī-jîn ián-suat. Kî-hok sìng-pí. Ûn-hô uī-jîn ián-suat. Put-tshú-î-siòng. Jû-jû put-tōng. Hô-í-kòo.

It-tshè iú-uî-huat.

Jû-bōng-huān phàu-íng.

Jû-lōo i̍k jû-tiān.

Ìng-tsok jû-sī-kuan.

Hu̍t suat sī-king-í. Tiúⁿ-ló Su-phôo-thê. Ki̍p tsú-pí-khiu. Pí-khiu-nî. Iu-phô-sik. Iu-phô-î. It-tshè sè-kan thian jîn a-siu-lô. Bûn Hu̍t sóo-suat. Kai-tāi-huan-hí. Sìn-siū hōng-hîng.

Kim-kong Puat-jiá pho-lô-bi̍t-king.



The Diamond Sutra

Translator: William Gemmell and Kumarajiva



[Chapter 1]

Thus have I heard concerning our Lord Buddha:—

Upon a memorable occasion, the Lord Buddha sojourned in the kingdom of Shravasti, lodging in the grove of Jeta, a park within the imperial domain, which Jeta, the heir-apparent, bestowed upon Sutana, a benevolent Minister of State, renowned for his charities and benefactions.

With the Lord Buddha, there were assembled together twelve hundred and fifty mendicant disciples, all of whom had attained to eminent degrees of spiritual wisdom.

As it approached the hour for the morning meal, Lord Buddha, Honoured of the Worlds, attired himself in a mendicant’s robe, and bearing an alms-bowl in his hands, walked towards the great city of Shravasti, which he entered to beg for food. Within the city he proceeded from door to door, and received such donations as the good people severally bestowed. Concluding this religious exercise, the Lord Buddha returned to the grove of Jeta, and partook of the frugal meal received as alms. Thereafter he divested himself of his mendicant’s robe, laid aside the venerated alms-bowl, bathed his sacred feet, and accepted the honoured seat reserved for him by his disciples.



[Chapter 2]

Upon that occasion, the venerable Subhuti occupied a place in the midst of the assembly. Rising from his seat, with cloak arranged in such manner that his right shoulder was disclosed, Subhuti knelt upon his right knee, then pressing together the palms of his hands, he respectfully raised them towards Lord Buddha, saying: “Thou art of transcendent wisdom, Honoured of the Worlds! With wonderful solicitude, Thou dost preserve in the faith, and instruct in the Law, this illustrious assembly of enlightened disciples. Honoured of the Worlds! if a good disciple, whether man or woman, seeks to obtain supreme spiritual wisdom, what immutable Law shall sustain the mind of that disciple, and bring into subjection every inordinate desire?”

The Lord Buddha replied to Subhuti, saying: “Truly a most excellent theme! As you affirmed, I preserve in the faith, and instruct in the Law, this illustrious assembly of enlightened disciples. Attend diligently unto me, and I shall enunciate a Law whereby the mind of a good disciple, whether man or woman, seeking to obtain supreme spiritual wisdom, shall be adequately sustained, and enabled to bring into subjection every inordinate desire.” Subhuti was gratified, and signified glad consent. Thereupon, the Lord Buddha, with majesty of person, and perfect articulation, proceeded to deliver the text of this Scripture, saying:—



[Chapter 3 and 4]

“By this wisdom shall enlightened disciples be enabled to bring into subjection every inordinate desire! Every species of life, whether hatched in the egg, formed in the womb, evolved from spawn, produced by metamorphosis, with or without form or intelligence, possessing or devoid of natural instinct—from these changeful conditions of being, I command you to seek deliverance, in the transcendental concept of Nirvana. Thus, you shall be delivered from an immeasurable, innumerable, and illimitable world of sentient life; but, in reality, there is no world of sentient life from which to seek deliverance. And why? Because, in the minds of enlightened disciples there have ceased to exist such arbitrary concepts of phenomena as an entity, a being, a living being, or a personality.”

“Moreover, Subhuti, an enlightened disciple ought to act spontaneously in the exercise of charity, uninfluenced by sensuous phenomena such as sound, odour, taste, touch, or Law. Subhuti, it is imperative that an enlightened disciple, in the exercise of charity, should act independently of phenomena. And why? Because, acting without regard to illusive forms of phenomena, he will realise in the exercise of charity, a merit inestimable and immeasurable.”

“Subhuti, what think you? Is it possible to estimate the distance comprising the illimitable universe of space?” Subhuti replied, saying: “Honoured of the Worlds! It is impossible to estimate the distance comprising the illimitable universe of space.” The Lord Buddha thereupon discoursed, saying: “It is equally impossible to estimate the merit of an enlightened disciple, who discharges the exercise of charity, unperturbed by the seductive influences of phenomena. Subhuti, the mind of an enlightened disciple ought thus to be indoctrinated.”



[Chapter 5]

The Lord Buddha interrogated Subhuti, saying: “What think you? Is it possible that by means of his physical body, the Lord Buddha may be clearly perceived?” Subhuti replied, saying: “No! Honoured of the Worlds! It is impossible that by means of his physical body, the Lord Buddha may be clearly perceived. And why? Because, what the Lord Buddha referred to as a physical body, is in reality not merely a physical body.” Thereupon the Lord Buddha addressed Subhuti, saying: “Every form or quality of phenomena is transient and illusive. When the mind realises that the phenomena of life are not real phenomena, the Lord Buddha may then be clearly perceived.”



[Chapter 6]

Subhuti enquired of the Lord Buddha, saying: “Honoured of the Worlds! In future ages, when this scripture is proclaimed, amongst those beings destined to hear, shall any conceive within their minds a sincere, unmingled faith?”

The Lord Buddha replied to Subhuti, saying: “Have no such apprehensive thought! Even at the remote period of five centuries subsequent to the Nirvana of the Lord Buddha, there will be many disciples observing the monastic vows, and assiduously devoted to good works. These, hearing this scripture proclaimed, will believe in its immutability, and similarly conceive within their minds a pure, unmingled faith. Besides, it is important to realise that faith thus conceived, is not exclusively in virtue of the insular thought of any particular Buddha, but because of its affiliation with the concrete thoughts of myriad Buddhas, throughout infinite ages. Therefore, amongst the beings destined to hear this Scripture proclaimed, many, by momentary reflection, will intuitively conceive a pure and holy faith.”

“Subhuti, the Lord Buddha by his prescience, is perfectly cognisant of all such potential disciples, and for these also there is reserved an immeasurable merit. And why? Because, the minds of these disciples will not revert to such arbitrary concepts of phenomena as an entity, a being, a living being, a personality, qualities or ideas coincident with Law, or existing apart from the idea of Law. And why? Because, assuming the permanency and reality of phenomena, the minds of these disciples would be involved in such distinctive ideas as an entity, a being, a living being, and a personality. Affirming the permanency and reality of qualities or ideas coincident with Law, their minds would inevitably be involved in resolving these same definitions. Postulating the inviolate nature of qualities or ideas which have an existence apart from the Law, there yet remain to be explained these abstruse distinctions—an entity, a being, a living being, and a personality. Therefore, enlightened disciples ought not to affirm the permanency or reality of qualities or ideas coincident with Law, nor postulate as being of an inviolate nature, qualities or ideas having an existence apart from the concept of Law.”

“Thus, we are enabled to appreciate the significance of those words which the Lord Buddha invariably repeated to his followers: ‘You disciples must realise that the Law which I enunciated, was presented before your minds in the simile of a raft. If the Law—having fulfilled its function in bearing you to the other shore (Nirvana)—with its coincident qualities and ideas must inevitably be abandoned, how much more inevitable must be the abandonment of qualities or ideas which have an existence apart from the Law?’”



[Chapter 7]

The Lord Buddha addressed Subhuti, saying: “What think you? Has the Lord Buddha really attained to supreme spiritual wisdom? Or has he a system of doctrine which can be specifically formulated?”

Subhuti replied, saying: “As I understand the meaning of the Lord Buddha’s discourse, he has no system of doctrine which can be specifically formulated; nor can the Lord Buddha express, in explicit terms, a form of knowledge which can be described as supreme spiritual wisdom. And why? Because, what the Lord Buddha adumbrated in terms of the Law, is transcendental and inexpressible. Being a purely spiritual concept, it is neither consonant with Law, nor synonymous with anything apart from the Law. Thus is exemplified the manner by which wise disciples and holy Buddhas, regarding intuition as the Law of their minds, severally attained to different planes of spiritual wisdom.”



[Chapter 8]

The Lord Buddha addressed Subhuti, saying: “What think you? If a benevolent person bestowed as alms, an abundance of the seven treasures sufficient to fill the universe, would there accrue to that person a considerable merit?”

Subhuti replied, saying: “A very considerable merit, Honoured of the Worlds! And why? Because, what is referred to does not partake of the nature of ordinary merit, and in this sense the Lord Buddha made mention of a ‘considerable’ merit.”

The Lord Buddha rejoined, saying: “If a disciple adhered with implicit faith to a stanza of this Scripture, and diligently explained it to others, the intrinsic merit of that disciple would be relatively greater. And why? Because, Subhuti, the holy Buddhas, and the Law by which they attained to supreme spiritual wisdom, severally owe their inception to the truth of this sacred Scripture. Subhuti, what is ordinarily termed the Buddhic Law, is not really a Law attributive to Buddha.”



[Chapter 9]

The Lord Buddha enquired of Subhuti, saying: “What think you? May a Scrotapatti (having entered the stream which bears on to Nirvana) thus moralise within himself, ‘I have obtained the fruits commensurate with the merit of a Scrotapatti’?” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, Scrotapatti is simply a descriptive term signifying ‘having entered the stream.’ A disciple who avoids the seductive phenomena of form, sound, odour, taste, touch, and Law, is named a Scrotapatti.”

The Lord Buddha again enquired of Subhuti, saying: “What think you? May a Sakridagami (who is subject only to one more reincarnation) thus muse within himself, ‘I have obtained the fruits consonant with the merit of a Sakridagami’?” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, Sakridagami is merely a descriptive title denoting ‘only one more reincarnation’; but in reality there is no such condition as ‘only one more reincarnation,’ hence Sakridagami is merely a descriptive title.”

The Lord Buddha once again enquired of Subhuti, saying: “What think you? May an Anagami (having entire immunity from reincarnation) thus reflect within himself, ‘I have obtained the fruits which accord with the merit of an Anagami?’” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, Anagami is merely a designation meaning ‘immunity from reincarnation’; but in reality there is no such condition as ‘immunity from reincarnation,’ hence Anagami is merely a convenient designation.”

The Lord Buddha yet again enquired of Subhuti, saying: “What think you? May an Arhat (having attained to absolute quiescence of mind) thus meditate within himself, ‘I have obtained the condition of an Arhat’?” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, there is not in reality a condition synonymous with the term Arhat. Honoured of the Worlds! if an Arhat thus meditates within himself, ‘I have obtained the condition of an Arhat,’ there would be obvious recurrence of such arbitrary concepts as an entity, a being, a living being, and a personality. Honoured of the Worlds! When the Lord Buddha declared that in absolute quiescence of mind, perfect observance of the Law, and true spiritual perception, I was pre-eminent amongst the disciples, I did not cogitate thus within myself, ‘I am an Arhat, freed from desire!’ Had I thus cogitated, ‘I have obtained the condition of an Arhat,’ the ‘Honoured of the Worlds’ would not have declared concerning me, ‘Subhuti delights in the austerities practised by the Aranyaka’; but, in reality, Subhuti was perfectly quiescent and oblivious to phenomena; hence the allusion, ‘Subhuti delights in the austerities practised by the Aranyaka.’”



[Chapter 10]

The Lord Buddha addressed Subhuti, saying: “What think you? When the Lord Buddha, in a previous life, was a disciple of Dipankara Buddha, was there communicated to him any prescribed Law, or system of doctrine, whereby he eventually became a Buddha?” Subhuti replied, saying: “No! Honoured of the Worlds! When the Lord Buddha was a disciple of Dipankara Buddha, neither prescribed Law nor system of doctrine was communicated to him, whereby he eventually became a Buddha.”

The Lord Buddha addressed Subhuti, saying: “What think you? may an enlightened disciple thus ponder within himself, ‘I shall create numerous Buddhist Kingdoms’?” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, kingdoms thus created would not in reality be Buddhist kingdoms, therefore ‘the creation of numerous Buddhist kingdoms’ is merely a figure of speech.”

The Lord Buddha, continuing, addressed Subhuti, saying: “Enlightened disciples ought therefore to engender within themselves a pure and holy mind; they ought not to depend on the phenomena of form, sound, odour, taste, touch, or Law; they ought to sedulously cultivate a mind independent of every material aid.”

The Lord Buddha addressed Subhuti, saying: “Supposing a man with a body as pretentious as Sumeru, prince among mountains, would you esteem such a body as being great?” Subhuti replied, saying: “Exceedingly great, Honoured of the Worlds! And why? Because, the Lord Buddha referred not to a physical body, but to mental and spiritual concepts of bodies, in which sense a body may be regarded as really Great.”



[Chapter 11]

The Lord Buddha addressed Subhuti, saying: “If there were rivers Ganges as numerous as the sands of the Ganges, would the aggregate grains of sand be of considerable number?” Subhuti replied, saying: “Of very considerable number, Honoured of the Worlds! The rivers Ganges alone would be innumerable, and much more innumerable would be the grains of sand.”

The Lord Buddha thereupon addressed Subhuti, saying: “I have a truth to declare unto you! If a good disciple, whether man or woman, were to bestow in the exercise of charity, an abundance of the seven treasures, sufficient to fill as many boundless universes as there would be grains of sand in these innumerable rivers, would the cumulative merit of such a disciple be considerable?” Subhuti replied, saying: “Very considerable, Honoured of the Worlds!”

The Lord Buddha then declared unto Subhuti, “If a good disciple, whether man or woman, were with implicit faith to adhere to a stanza of this Scripture, and diligently explain it to others, the consequent merit would be relatively greater than the other.”



[Chapter 12]

The Lord Buddha, continuing, said unto Subhuti: “Wherever this Scripture is proclaimed, even though it were but a stanza comprising four lines, you should realise that that place would be sanctified by the presence of the whole realm of gods, men, and terrestrial spirits, who ought unitedly to worship, as if before a sacred shrine of Buddha. But what encomium shall express the merit of a disciple who rigorously observes, and diligently studies, the text of this Scripture? Subhuti, you should realise that such a disciple will be endowed with spiritual powers commensurate with initiation in the supreme, incomparable, and most wonderful Law. Whatever place constitutes a repository for this sacred Scripture, there also the Lord Buddha may be found, together with disciples worthy of reverence and honour.”



[Chapter 13]

Upon that occasion, Subhuti enquired of the Lord Buddha, saying: “Honoured of the Worlds! by what name shall this Scripture be known, that we may regard it with reverence?” The Lord Buddha replied, saying: “Subhuti, this Scripture shall be known as _The Diamond Sutra_, ‘The Transcendent Wisdom,’ by means of which we reach ‘The Other Shore.’ By this name you shall reverently regard it! And why? Subhuti, what the Lord Buddha declared as ‘transcendent wisdom’ by means of which we reach ‘the other shore,’ is not essentially ‘transcendent wisdom’—in its essence it transcends all wisdom.”

The Lord Buddha addressed Subhuti, saying: “What think you? Did the Lord Buddha formulate a precise system of Law or doctrine?” Subhuti replied, saying: “Honoured of the Worlds! The Lord Buddha did not formulate a precise system of Law or doctrine.”

The Lord Buddha addressed Subhuti, saying: “What think you? within the myriad worlds which comprise this universe, are the atoms of dust numerous?” Subhuti replied, saying: “Very numerous, Honoured of the Worlds!”

The Lord Buddha continuing his discourse, said: “Subhuti, the Lord Buddha declares that all these ‘atoms of dust’ are not essentially ‘atoms of dust,’ they are merely termed ‘atoms of dust.’ The Lord Buddha also declares that those ‘myriad worlds’ are not really ‘myriad worlds,’ they are merely designated ‘myriad worlds.’”

The Lord Buddha addressed Subhuti, saying: “What think you? Can the Lord Buddha be perceived by means of his thirty-two bodily distinctions?” Subhuti replied, saying: “No! Honoured of the Worlds! the Lord Buddha cannot be perceived by means of his thirty-two bodily distinctions. And why? Because, what the Lord Buddha referred to as his ‘thirty-two bodily distinctions,’ are not in reality ‘bodily distinctions,’ they are merely defined as ‘bodily distinctions.’”

The Lord Buddha addressed Subhuti, saying: “If a good disciple, whether man or woman, day by day sacrificed lives innumerable as the sands of the Ganges; and if another disciple adhered with implicit faith to a stanza of this Scripture, and diligently explained it to others, the intrinsic merit of such a disciple would be relatively greater than the other.”



[Chapter 14]

Upon that occasion, the venerable Subhuti, hearing the text of this scripture proclaimed, and profoundly realising its meaning, was moved to tears. Addressing the Lord Buddha, he said: “Thou art of transcendent wisdom, Honoured of the Worlds! The Lord Buddha in expounding this supreme canon of Scripture, surpassed in perspicuity every exposition previously heard by me, since my eyes were privileged to perceive this most excellent wisdom. Honoured of the Worlds! In years to come, if disciples hearing this scripture proclaimed, and having within their minds a pure and holy faith, engender true concepts of the ephemeral nature of phenomena—we ought to realise that the cumulative merit of such disciples will be intrinsic and wonderful. Honoured of the Worlds! The true concept of phenomena is, that these are not essentially phenomena, and hence the Lord Buddha declared that they are merely termed phenomena.”

“Honoured of the Worlds! having heard this unprecedented Scripture, faith, clear understanding, and firm resolve to observe its precepts, follow as a natural sequence. If, in future ages, disciples destined to hear this Scripture, likewise believe, understand, and observe its precepts, their merit will incite the highest wonder and praise. And why? Because, the minds of those disciples will have outgrown such arbitrary ideas of phenomena as an entity, a being, a living being, or a personality. And why? Because, the entity is in reality non-entity; and a being, a living being, or a personality, are ideas equally nebulous and hypothetical. Wherefore, discarding every arbitrary idea of phenomena, the wise and wholly enlightened were severally designated Buddha.”

The Lord Buddha, assenting, said unto Subhuti: “If, in future ages, disciples destined to hear this Scripture, neither become perturbed by its extreme modes of thought, nor alarmed by its lofty sentiments, nor apprehensive about realising its high ideals—these disciples also, by their intrinsic merit, will incite superlative wonder and praise.”

“Subhuti, what the Lord Buddha referred to as the first _Paramita_ (charity), is not in reality the first _Paramita_, it is merely termed the first _Paramita_”

“Subhuti, regarding the third _Paramita_ (endurance), it is not in reality a _Paramita_, it is merely termed a _Paramita_. And why? Because, in a previous life, when the Prince of Kalinga (‘Kaliradja’) severed the flesh from my limbs and body, at that time I was oblivious to such arbitrary ideas of phenomena as an entity, a being, a living being, or a personality. And why? Because, upon that occasion, when my limbs and body were rent asunder, had I not been oblivious to such arbitrary ideas as an entity, a being, a living being, or a personality, there would have originated within my mind, feelings of anger and resentment.”

“Subhuti, five hundred incarnations ago, I recollect that as a recluse practising the ordinances of the Kshanti-Paramita, even then I had no such arbitrary ideas as an entity, a being, a living being, or a personality. Therefore, Subhuti, an enlightened disciple ought to discard as being unreal and illusive, every conceivable form of phenomena. In aspiring to supreme spiritual wisdom, the mind ought to be insensible to every sensuous influence, and independent of everything pertaining to sound, odour, taste, touch, or Law. There ought to be cultivated a condition of complete independence of mind; because, if the mind is depending upon any external aid, it is obviously deluded—there is in reality nothing external to depend upon. Therefore, the Lord Buddha declared that in the exercise of charity, the mind of an enlightened disciple ought not to depend upon any form of phenomena. Subhuti, an enlightened disciple desirous to confer benefits upon the whole realm of being, ought thus to be animated in the exercise of charity.”

The Lord Buddha, in declaring the “unreality of phenomena,” also affirmed “that the whole realm of sentient life is ephemeral and illusory.”

“Subhuti, the sayings of the Lord Buddha are true, credible, and immutable. His utterances are neither extravagant nor chimerical. Subhuti, the plane of thought to which the Lord Buddha attained, cannot be explained in terms synonymous with reality or non-reality.”

“Subhuti, in the exercise of charity, if the mind of an enlightened disciple is not independent of every Law, he is like unto a person having entered impenetrable darkness, and to whom every object is invisible. But an enlightened disciple, discharging the exercise of charity with a mind independent of every Law, is like unto a person having the power of vision, in the meridian glory of the sunlight, and to whom every object is visible.”

“Subhuti, in future ages, if a good disciple, whether man or woman, rigorously studies and observes the text of this Scripture; the Lord Buddha, by means of his Buddhic wisdom, entirely knows and perceives that for such a disciple there is reserved a cumulative merit, immeasurable and illimitable.”



[Chapter 15]

The Lord Buddha addressed Subhuti, saying: “If a good disciple, whether man or woman, in the morning, at noonday, and at eventide, sacrificed lives innumerable as the sands of the Ganges, and thus without intermission throughout infinite ages; and if another disciple, hearing this Scripture proclaimed, steadfastly believed it, his felicity would be appreciably greater than the other. But how much greater must be the felicity of a disciple who transcribes the sacred text, observes its precepts, studies its Laws, and repeats the Scripture that others may be edified thereby?”

“Subhuti, the relative importance of this Scripture may thus be summarily stated: its truth is infinite; its worth incomparable; and its merit interminable.”

“The Lord Buddha delivered this Scripture specifically for those who are entered upon the path which leads to Nirvana, and for those who are attaining to the ultimate plane of Buddhic thought. If a disciple rigorously observes, studies, and widely disseminates the knowledge of this Scripture, the Lord Buddha entirely knows and perceives that for such an one there will be a cumulative merit, immeasurable, incomparable, illimitable, and inconceivable. All such disciples will be endowed with transcendent Buddhic wisdom and enlightenment. And why? Because, Subhuti, if a disciple takes pleasure in a narrow or exclusive form of the Law, he cannot receive with gratification the instruction of this Scripture, or delight in its study, or fervently explain it to others. Subhuti, in whatever place there is a repository for this Scripture, the whole realm of spiritual beings ought to adore it; and reverencing it as a sacred shrine, ceremoniously surround it, scattering profusely sweet-scented flowers, and pure odours of fragrant incense.”



[Chapter 16]

The Lord Buddha, continuing, addressed Subhuti, saying: “If a good disciple, whether man or woman, devoted to the observance and study of this Scripture, is thereby despised, or lightly esteemed, it is because that in a previous life there had been committed some grievous transgression, followed now by inexorable retribution. But, although in this life despised or lightly esteemed, the compensating merit thus acquired will cause the transgression of a former life to be fully expiated, and the disciple adequately recompensed by the attainment of supreme spiritual wisdom.”

“Furthermore, Subhuti, numberless ages ago, I recollect that before the advent of Dipankara Buddha, there were myriad Buddhas before whom I served and received religious instruction, my conduct being entirely blameless and without reproach. But, in the ages to come, if a disciple be enabled to rigorously observe and to study the text of this Scripture, the merit thus acquired will so far exceed the measure of my merit in the service of those myriad Buddhas, that it cannot be stated in terms of proportion, nor comprehended by means of any ‘analogy.’”

“Again, Subhuti, in future ages, if a good disciple, whether man or woman, be enabled to rigorously observe and to study consecutively the texts of this Scripture, were I to elaborate either the nature or extent of this merit, those who heard it might become delirious, or entirely doubt its credibility. Subhuti, it is necessary to realise, that as the meaning of this Scripture is beyond ordinary comprehension, the scope of its fruitful rewards is equally incomprehensible.”



[Chapter 17]

Upon that occasion, the venerable Subhuti addressed the Lord Buddha, saying: “Honoured of the Worlds! if a good disciple, whether man or woman, having desired to attain to supreme spiritual wisdom, what immutable Law shall support the mind of that disciple, and bring into subjection every inordinate desire?”

The Lord Buddha replied, saying: “A good disciple, whether man or woman, ought thus to habituate his mind: ‘I must become oblivious to every idea of sentient life; and having become oblivious to every idea of sentient life, there is _no one_ to whom the idea of sentient life has become oblivious.’ And why? Because, Subhuti, if an enlightened disciple retains within his mind such arbitrary ideas of sentient life as an entity, a being, a living being, or a personality, he has not attained to supreme spiritual wisdom. And why? Because, Subhuti, there is no Law by means of which a disciple may be defined as one having obtained supreme spiritual wisdom.”

The Lord Buddha addressed Subhuti, saying: “What think you? When the Lord Buddha was a disciple of Dipankara Buddha, was there bequeathed to him any Law whereby he attained to supreme spiritual wisdom?” Subhuti replied, saying: “No! Honoured of the Worlds! inasmuch as I am able to comprehend the meaning of the Lord Buddha’s discourse, when the Lord Buddha was a disciple of Dipankara Buddha, there was no Law bequeathed to him whereby he attained to supreme spiritual wisdom.”

The Lord Buddha endorsed these words, saying: “Truly there is no Law by means of which the Lord Buddha obtained supreme spiritual wisdom. Subhuti, if there existed a Law by means of which the Lord Buddha obtained supreme spiritual wisdom, Dipankara Buddha would not have foretold at my initiation, ‘In future ages thou shalt become Sakyamuni Buddha.’ But, in reality, there is no Law by means of which supreme spiritual wisdom can be obtained. Therefore, at my initiation, Dipankara Buddha foretold concerning me, ‘In future ages, thou shalt become Sakyamuni Buddha.’ And why? Because, in the word _Buddha_. every Law is summarily and intelligibly comprehended.” “If a disciple affirmed that the Lord Buddha attained to supreme spiritual wisdom, it is necessary to state that there is no Law whereby this condition of mind can be realised. The supreme spiritual wisdom to which the Lord Buddha attained, cannot, in its essence, be defined as real or unreal. Thus, the Lord Buddha declared that the ordinarily accepted term, ‘the Buddhic Law,’ is synonymous with every moral and spiritual Law. Subhuti, what are ordinarily declared to be ‘systems of Law,’ are not in reality ‘systems of Law,’ they are merely termed ‘systems of Law.’”

The Lord Buddha enquired of Subhuti, saying: “Can you imagine a man having a great physical body?” Subhuti replied, saying: “The Lord Buddha, discoursing upon the proportions of a physical body, did not maintain for these any _real_ greatness, therefore it is merely termed ‘a great body.”’

The Lord Buddha, thereupon, addressed Subhuti, saying: “Thus it is with an enlightened disciple: if he were to expatiate after this manner, ‘I must become oblivious to every idea of sentient life,’ he could not be described as fully enlightened. And why? Because, there is no Law whereby a disciple can be approved as ‘fully enlightened.’ Therefore, the Lord Buddha declared that within the realm of spiritual Law, there is neither an entity, a being, a living being, nor a personality.”

The Lord Buddha addressed Subhuti, saying: “If an enlightened disciple were to speak in this wise, ‘I shall create numerous Buddhist kingdoms,’ he could not be designated ‘fully enlightened.’ And why? Because, the Lord Buddha, discoursing upon ‘creating numerous Buddhist kingdoms,’ did not affirm the idea of creating numerous ‘material’ Buddhist kingdoms, hence the ‘creation of numerous Buddhist kingdoms’ is merely a figure of speech. Subhuti, the Lord Buddha declared that a disciple may be regarded as ‘truly enlightened,’ whose mind is thoroughly imbued with the Law of non-individuality.”



[Chapter 18]

The Lord Buddha enquired of Subhuti, saying: “What think you? Does the Lord Buddha possess the physical eye?” Subhuti assented, saying: “Honoured of the Worlds! the Lord Buddha truly possesses the physical eye.”

The Lord Buddha enquired of Subhuti, saying: “What think you? Does the Lord Buddha possess the divine or spiritual eye?” Subhuti assented, saying: “Honoured of the Worlds! the Lord Buddha truly possesses the divine or spiritual eye.”

The Lord Buddha enquired of Subhuti, saying: “What think you? Does the Lord Buddha possess the eye of wisdom?” Subhuti assented, saying: “Honoured of the Worlds! the Lord Buddha truly possesses the eye of wisdom.”

The Lord Buddha enquired of Subhuti, saying: “What think you? Does the Lord Buddha possess the eye of truth?” Subhuti assented, saying: “Honoured of the Worlds! the Lord Buddha truly possesses the eye of truth.”

The Lord Buddha enquired of Subhuti, saying: “What think you? Does the Lord Buddha possess the Buddhic eye?” Subhuti assented, saying: “Honoured of the Worlds! the Lord Buddha truly possesses the Buddhic eye.”

The Lord Buddha enquired of Subhuti, saying: “What think you? Concerning the sands of the Ganges, did the Lord Buddha declare that these were grains of sand?” Subhuti assenting, said: “Honoured of the Worlds! the Lord Buddha declared that these were grains of sand.”

The Lord Buddha enquired of Subhuti, saying: “What think you? If there were as many rivers Ganges as there are grains of sand in the Ganges, and if there were as many Buddhist worlds as the grains of sand in those innumerable rivers, would these Buddhist worlds be numerous?” Subhuti replied, saying: “Honoured of the Worlds! these Buddhist worlds would be very numerous.”

The Lord Buddha, continuing, addressed Subhuti, saying: “Within these innumerable worlds, every form of sentient life, with their various mental dispositions, are entirely known to the Lord Buddha. And why? Because, what the Lord Buddha referred to as their ‘various mental dispositions,’ are not in reality their ‘various mental dispositions,’ these are merely termed their ‘various mental dispositions.’ And why? Because, Subhuti, dispositions of mind, or modes of thought, whether relating to the past, the present, or the future, are alike unreal and illusory.”



[Chapter 19]

The Lord Buddha addressed Subhuti, saying: “What think you? If a disciple, having obtained all the treasures of this universe, were to bestow these in the exercise of charity, would such a disciple consequently enjoy a considerable merit?” Subhuti assenting, said: “Honoured of the Worlds! such a disciple would consequently enjoy a very considerable merit.”

The Lord Buddha thereupon addressed Subhuti, saying: “If there were any real or permanent quality in merit, the Lord Buddha would not have spoken of such merit as ‘considerable.’ It is because there is neither a tangible nor material quality in merit, that the Lord Buddha referred to the merit of that disciple as ‘considerable.’”



[Chapter 20]

The Lord Buddha addressed Subhuti, saying: “What think you? Can the Lord Buddha be perceived by means of his perfect material body?” Subhuti replied, saying: “Honoured of the Worlds! it is improbable that the Lord Buddha can be perceived by means of his perfect material body. And why? Because, what the Lord Buddha referred to as a ‘perfect material body,’ is not in reality a ‘perfect material body,’ it is merely termed a ‘perfect material body.’”

The Lord Buddha addressed Subhuti, saying: “What think you? Can the Lord Buddha be perceived by means of any physical phenomena?” Subhuti replied, saying: “Honoured of the Worlds! it is improbable that the Lord Buddha can be perceived by means of any physical phenomena. And why? Because, what the Lord Buddha referred to as ‘physical phenomena,’ are not in reality ‘physical phenomena,’ these are merely termed ‘physical phenomena.’”



[Chapter 21]

The Lord Buddha addressed Subhuti, saying: “Do not affirm that the Lord Buddha thinks thus within himself, ‘I ought to promulgate a system of Law or doctrine.’ Have no such irrelevant thought! And why? Because, if a disciple affirmed that the Lord Buddha promulgated a system of Law or doctrine, he would defame the Lord Buddha, being manifestly unable to understand the purport of my instruction. Subhuti, regarding the promulgation of a ‘system of Law or doctrine,’ there is in reality no ‘system of Law or doctrine’ to promulgate, it is merely termed a ‘system of Law or doctrine.’”

Upon that occasion, the virtuous and venerable Subhuti enquired of the Lord Buddha, saying: “Honoured of the Worlds! in ages to come, will sentient beings destined to hear this Law, engender within their minds the essential elements of faith?” The Lord Buddha replied, saying: “Subhuti, it cannot be asserted that these are sentient beings, or that these are not sentient beings. And why? Because, Subhuti, regarding ‘sentient beings,’ the Lord Buddha declared that in reality these are not ‘sentient beings,’ they are merely termed ‘sentient beings.’”



[Chapter 22]

Subhuti enquired of the Lord Buddha, saying: “Honoured of the Worlds! did the Lord Buddha, in attaining to supreme spiritual wisdom, obtain nothing of a real or tangible nature?” The Lord Buddha replied, saying: “In attaining to supreme spiritual wisdom, not a vestige of Law or doctrine was obtained, and therefore it is termed ‘supreme spiritual wisdom.’”



[Chapter 23]

The Lord Buddha addressed Subhuti, saying: “This Law is coherent and indivisible, it is neither ‘above’ nor ‘below,’ therefore it is termed ‘supreme spiritual wisdom.’ It excludes such arbitrary ideas as an entity, a being, a living being, or a personality; but includes every Law pertaining to the cultivation of goodness. Subhuti, what were referred to as ‘Laws pertaining to goodness,’ these the Lord Buddha declared are not in reality ‘Laws pertaining to goodness,’ they are merely termed ‘Laws pertaining to goodness.’”



[Chapter 24]

The Lord Buddha addressed Subhuti, saying: “If within this universe of universes, the seven treasures were heaped together, forming as many great elevations as there are Sumerus, prince of mountains, and these treasures bestowed entirely in the exercise of charity; and if a disciple were to select a stanza of this Scripture, rigorously observe it, and diligently explain it to others, the merit thus obtained would so far exceed the former excellence, that it cannot be stated in terms of proportion, nor comprehended by any analogy.”



[Chapter 25]

The Lord Buddha addressed Subhuti, saying: “What think you? You disciples, do not affirm that the Lord Buddha reflects thus within himself, ‘I bring salvation to every living being.’ Subhuti, entertain no such delusive thought! And why? Because, in reality there are no living beings to whom the Lord Buddha can bring salvation. If there were living beings to whom the Lord Buddha could bring salvation, the Lord Buddha would necessarily assume the reality of such arbitrary concepts as an entity, a being, a living being, and a personality. Subhuti, what the Lord Buddha adverted to as an entity, is not in reality an entity; it is only understood to be an entity, and believed in as such, by the common, uneducated people. Subhuti, what are ordinarily referred to as the ‘common, uneducated people,’ these the Lord Buddha declared to be not merely ‘common, uneducated people.’”



[Chapter 26]

The Lord Buddha addressed Subhuti, saying: “Can the Lord Buddha be perceived by means of his thirty-two bodily distinctions?” Subhuti replied, saying: “Even so, the Lord Buddha can be perceived by means of his thirty-two bodily distinctions.”

The Lord Buddha, continuing, said unto Subhuti: “If by means of his thirty-two bodily distinctions it were possible to perceive the Lord Buddha, then the Lord Buddha would merely resemble one of the great wheel-turning kings.”

Subhuti thereupon addressed the Lord Buddha, saying: “Honoured of the Worlds! According as I am able to interpret the Lord Buddha’s instruction, it is improbable that the Lord Buddha may be perceived by means of his thirty-two bodily distinctions.”

Thereafter, the “Honoured of the Worlds” delivered this sublime Gatha:

“I am not to be perceived by means of any visible form, Nor sought after by means of any audible sound; Whosoever walks in the way of iniquity, Cannot perceive the blessedness of the Lord Buddha.”



[Chapter 27]

The Lord Buddha said unto Subhuti: “If you think thus within yourself ‘The Lord Buddha did not, by means of his perfect bodily distinctions, obtain supreme spiritual wisdom,’ Subhuti, have no such deceptive thought! Or if you think thus within yourself, ‘In obtaining supreme spiritual wisdom, the Lord Buddha declared the abrogation of every Law,’ Subhuti, have no such delusive thought! And why? Because, those disciples who obtain supreme spiritual wisdom, neither affirm the abrogation of any Law, nor the destruction of any distinctive quality of phenomena.”



[Chapter 28]

The Lord Buddha addressed Subhuti, saying: “If an enlightened disciple, in the exercise of charity, bestowed as considerable an amount of the seven treasures as might fill worlds numerous as the sands of the Ganges; and if a disciple, realising that within the meaning and purport of the Law, there is no abstract individual existence, perfects himself in the virtue of endurance, this latter disciple will have a cumulative merit, relatively greater than the other. And why? Because, enlightened disciples are entirely unaffected by considerations of ‘reward or merit.’”

Subhuti thereupon enquired of the Lord Buddha, saying: “Honoured of the Worlds! in what respect are enlightened disciples unaffected by considerations of ‘reward or merit’?” The Lord Buddha replied, saying: “Enlightened disciples do not aspire, in a spirit of covetousness, to rewards commensurate with their merit; therefore, I declare that they are entirely unaffected by considerations of ‘reward or merit.’”



[Chapter 29]

The Lord Buddha addressed Subhuti, saying: “If a disciple asserts that the Lord Buddha comes or goes, sits or reclines, obviously he has not understood the meaning of my discourse. And why? Because, the idea ‘Buddha’ implies neither coming from anywhere, nor going to anywhere, and hence the synonym ‘Buddha!’”



[Chapter 30]

The Lord Buddha addressed Subhuti, saying: “If a good disciple, whether man or woman, were to take infinite worlds and ‘reduce’ them to minute particles of dust; what think you, would the aggregate of all those particles of dust be great?” Subhuti replied, saying: “Honoured of the Worlds! the aggregate of all those particles of dust would be exceedingly great. And why? Because, if all those were in reality ‘minute particles of dust,’ the Lord Buddha would not have declared them to be ‘minute particles of dust.’ And why? Because, the Lord Buddha, discoursing upon ‘minute particles of dust,’ declared that in reality those are not ‘minute particles of dust,’ they are merely termed ‘minute particles of dust.’”

Subhuti continuing, addressed the Lord Buddha, saying: “Honoured of the Worlds! what the Lord Buddha discoursed upon as ‘infinite worlds,’ these are not in reality ‘infinite worlds,’ they are merely termed ‘infinite worlds.’ And why? Because, if these were in reality ‘infinite worlds,’ there would of necessity be unity and eternity of matter. But the Lord Buddha, discoursing upon the ‘unity and eternity of matter,’ declared that there is neither ‘unity’ nor ‘eternity of matter,’ therefore it is merely termed ‘unity and eternity of matter.’”

The Lord Buddha thereupon declared unto Subhuti, “Belief in the unity or eternity of matter is incomprehensible; and only common, worldly-minded people, for purely materialistic reasons, covet this hypothesis.”



[Chapter 31]

The Lord Buddha addressed Subhuti, saying: “If a disciple affirmed that the Lord Buddha enunciated a belief that the mind can comprehend the idea of an entity, a being, a living being, or a personality; what think you, Subhuti, would that disciple be interpreting aright the meaning of my discourse?” Subhuti replied, saying: “Honoured of the Worlds! that disciple would not be interpreting aright the meaning of the Lord Buddha’s discourse. And why? Because, Honoured of the Worlds! discoursing upon comprehending such ideas as an entity, a being, a living being, and a personality, it was declared that these are entirely unreal and illusive, and therefore they are merely termed an entity, a being, a living being, and a personality.”

The Lord Buddha thereafter addressed Subhuti, saying: “Those who aspire to the attainment of supreme spiritual wisdom ought thus to know, believe in, and interpret phenomena. They ought to eliminate from their minds every tangible evidence of every visible object. Subhuti, concerning ‘visible objects,’ the Lord Buddha declared that these are not really ‘visible objects’ they are merely termed ‘visible objects.’”



[Chapter 32]

The Lord Buddha addressed Subhuti, saying: “If a disciple, having immeasurable spheres filled with the seven treasures, bestowed these in the exercise of charity; and if a disciple, whether man or woman, having aspired to supreme spiritual wisdom, selected from this Scripture a stanza comprising four lines, then rigorously observed it, studied it, and diligently explained it to others; the cumulative merit of such a disciple would be relatively greater than the other.”

“In what attitude of mind should it be diligently explained to others? Not assuming the permanency or the reality of earthly phenomena, but in the conscious blessedness of a mind at perfect rest. And why? Because, the phenomena of life may be likened unto a dream, a phantasm, a bubble, a shadow, the glistening dew, or lightning flash, and thus they ought to be contemplated.”

When the Lord Buddha concluded his enunciation of this Scripture, the venerable Subhuti, the monks, nuns, lay-brethren and sisters, all mortals, and the whole realm of spiritual beings, rejoiced exceedingly, and consecrated to its practice, they received it and departed.





金剛般若波羅蜜經

南無本師釋迦牟尼佛
南無本師釋迦牟尼佛
南無本師釋迦牟尼佛


開經偈

無上甚深微妙法
百千萬劫難遭遇
我今見聞得受持
願解如來真實義

金剛般若波羅蜜經

姚秦 三藏法師 鳩摩羅什 譯

江味農 校正



法會因由分第一

如是我聞。一時。佛在舍衛國祇樹給孤獨園。與大比丘眾千二百五十人俱。爾時。世尊。食時。著衣持缽。入舍衛大城乞食。於其城中。次第乞已。還至本處。飯食訖。收衣缽。洗足已。敷座而坐。



善現啟請分第二

時長老須菩提。在大眾中。即從座起。偏袒右肩。右膝著地。合掌恭敬而白佛言。希有。世尊。如來善護念諸菩薩。善付囑諸菩薩。世尊。善男子。善女人。發阿耨多羅三藐三菩提心。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。汝今諦聽。當為汝說。善男子。善女人。發阿耨多羅三藐三菩提心。應如是住。如是降伏其心。唯然。世尊。願樂欲聞。



大乘正宗分第三

佛告須菩提。諸菩薩摩訶薩。應如是降伏其心。所有一切眾生之類。若卵生。若胎生。若溼生。若化生。若有色。若無色。若有想。若無想。若非有想非無想。我皆令入無餘涅槃而滅度之。如是滅度無量無數無邊眾生。實無眾生得滅度者。何以故。須菩提。若菩薩有我相人相眾生相壽者相。即非菩薩。



妙行無住分第四

復次。須菩提。菩薩於法。應無所住。行於布施。所謂不住色布施。不住聲香味觸法布施。須菩提。菩薩應如是布施。不住於相。何以故。若菩薩不住相布施。其福德不可思量。須菩提。於意云何。東方虛空可思量不。不也。世尊。須菩提。南西北方。四維上下虛空。可思量不。不也。世尊。須菩提。菩薩無住相布施。福德亦復如是不可思量。須菩提。菩薩但應如所教住。



如理實見分第五

須菩提。於意云何。可以身相見如來不。不也。世尊。不可以身相得見如來。何以故。如來所說身相。即非身相。佛告須菩提。凡所有相。皆是虛妄。若見諸相非相。則見如來。



正信希有分第六

須菩提白佛言。世尊。頗有眾生。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。以此為實。
當知是人。不於一佛二佛三四五佛而種善根。已於無量千萬佛所種諸善根。
聞是章句。乃至一念生淨信者。須菩提。如來悉知悉見。是諸眾生。得如是無量福德。
何以故。是諸眾生。無復我相人相眾生相壽者相。無法相。亦無非法相。何以故。是諸眾生。若心取相。則為著我人眾生壽者。若取法相。即著我人眾生壽者。何以故。若取非法相。即著我人眾生壽者。是故不應取法。不應取非法。以是義故。如來常說。汝等比丘。知我說法如筏喻者。法尚應捨。何況非法。



無得無說分第七

須菩提。於意云何。如來得阿耨多羅三藐三菩提耶。如來有所說法耶。須菩提言。如我解佛所說義。無有定法名阿耨多羅三藐三菩提。亦無有定法如來可說。何以故。如來所說法。皆不可取。不可說。非法非非法。所以者何。一切賢聖。皆以無為法而有差別。



依法出生分第八

須菩提。於意云何。若人滿三千大千世界七寶。以用布施。是人所得福德。寧為多不。須菩提言。甚多。世尊。何以故。是福德。即非福德性。是故如來說福德多。若復有人。於此經中。受持乃至四句偈等。為他人說。其福勝彼。何以故。須菩提。一切諸佛。及諸佛阿耨多羅三藐三菩提法。皆從此經出。須菩提。所謂佛法者。即非佛法。



一相無相分第九

須菩提。於意云何。須陀洹能作是念。我得須陀洹果不。須菩提言。不也。世尊。何以故。須陀洹名為入流。而無所入。不入色聲香味觸法。是名須陀洹。須菩提。於意云何。斯陀含能作是念。我得斯陀含果不。須菩提言。不也。世尊。何以故。斯陀含名一往來。而實無往來。是名斯陀含。須菩提。於意云何。阿那含能作是念。我得阿那含果不。須菩提言。不也。世尊。何以故。阿那含名為不來。而實無來。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。即為著我人眾生壽者。世尊。佛說我得無諍三昧。人中最為第一。是第一離欲阿羅漢。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。



莊嚴淨土分第十

佛告須菩提。於意云何。如來昔在然燈佛所。於法有所得不。世尊。如來在然燈佛所。於法實無所得。
須菩提。於意云何。菩薩莊嚴佛土不。不也。世尊。何以故。莊嚴佛土者。則非莊嚴。是名莊嚴。是故須菩提。諸菩薩摩訶薩。應如是生清淨心。不應住色生心。不應住聲香味觸法生心。應無所住而生其心。
須菩提。譬如有人。身如須彌山王。於意云何。是身為大不。須菩提言。甚大。世尊。何以故。佛說非身。是名大身。



無為福勝分第十一

須菩提。如恆河中所有沙數。如是沙等恆河。於意云何。是諸恆河沙。寧為多不。須菩提言。甚多。世尊。但諸恆河尚多無數。何況其沙。須菩提。我今實言告汝。若有善男子。善女人。以七寶滿爾所恆河沙數三千大千世界。以用布施。得福多不。須菩提言。甚多。世尊。佛告須菩提。若善男子。善女人。於此經中。乃至受持四句偈等。為他人說。而此福德勝前福德。



尊重正教分第十二

復次。須菩提。隨說是經。乃至四句偈等。當知此處。一切世間天人阿修羅。皆應供養。如佛塔廟。何況有人盡能受持。讀誦。須菩提。當知是人。成就最上第一希有之法。若是經典所在之處。則為有佛。若尊重弟子。



如法受持分第十三

爾時。須菩提白佛言。世尊。當何名此經。我等云何奉持。
佛告須菩提。是經名為金剛般若波羅蜜。以是名字。汝當奉持。所以者何。須菩提。佛說般若波羅蜜。則非般若波羅蜜。須菩提。於意云何。如來有所說法不。須菩提白佛言。世尊。如來無所說。
須菩提。於意云何。三千大千世界所有微塵。是為多不。須菩提言。甚多。世尊。須菩提。諸微塵。如來說非微塵。是名微塵。如來說世界。非世界。是名世界。
須菩提。於意云何。可以三十二相見如來不。不也。世尊。何以故。如來說三十二相。即是非相。是名三十二相。
須菩提。若有善男子。善女人。以恆河沙等身命布施。若復有人。於此經中。乃至受持四句偈等。為他人說。其福甚多。



離相寂滅分第十四

爾時。須菩提聞說是經。深解義趣。涕淚悲泣而白佛言。希有。世尊。佛說如是甚深經典。我從昔來所得慧眼。未曾得聞如是之經。
世尊。若復有人得聞是經。信心清淨。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。不足為難。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。
何以故。此人無我相人相眾生相壽者相。所以者何。我相即是非相。人相眾生相壽者相。即是非相。何以故。離一切諸相。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。甚為希有。何以故。須菩提。如來說第一波羅蜜。非第一波羅蜜。是名第一波羅蜜。
須菩提。忍辱波羅蜜。如來說非忍辱波羅蜜。何以故。須菩提。如我昔為歌利王割截身體。我於爾時。無我相無人相無眾生相無壽者相。何以故。我於往昔節節支解時。若有我相人相眾生相壽者相。應生瞋恨。須菩提。又念過去。於五百世作忍辱仙人。於爾所世。無我相無人相無眾生相無壽者相。是故須菩提。菩薩應離一切相。發阿耨多羅三藐三菩提心。不應住色生心。不應住聲香味觸法生心。應生無所住心。若心有住。則為非住。是故佛說菩薩心不應住色布施。須菩提。菩薩為利益一切眾生。應如是布施。如來說一切諸相。即是非相。又說一切眾生。則非眾生。
須菩提。如來是真語者。實語者。如語者。不誑語者。不異語者。須菩提。如來所得法。此法無實無虛。須菩提。若菩薩心住於法而行布施。如人入暗。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。則為如來以佛智慧。悉知是人。悉見是人。皆得成就無量無邊功德。



持經功德分第十五

須菩提。若有善男子。善女人。初日分以恆河沙等身布施。中日分復以恆河沙等身布施。後日分亦以恆河沙等身布施。如是無量百千萬億劫。以身布施。若復有人。聞此經典。信心不逆。其福勝彼。何況書寫受持讀誦。為人解說。
須菩提。以要言之。是經有不可思議。不可稱量。無邊功德。如來為發大乘者說。為發最上乘者說。若有人能受持讀誦。廣為人說。如來悉知是人。悉見是人。皆成就不可量。不可稱。無有邊。不可思議功德。如是人等。則為荷擔如來阿耨多羅三藐三菩提。何以故。須菩提。若樂小法者。著我見人見眾生見壽者見。則於此經。不能聽受讀誦。為人解說。
須菩提。在在處處。若有此經。一切世間天人阿修羅。所應供養。當知此處。則為是塔。皆應恭敬。作禮圍繞。以諸華香而散其處。



能淨業障分第十六

復次。須菩提。善男子。善女人。受持讀誦此經。若為人輕賤。是人先世罪業。應墮惡道。以今世人輕賤故。先世罪業則為消滅。當得阿耨多羅三藐三菩提。
須菩提。我念過去無量阿僧祇劫。於然燈佛前。得值八百四千萬億那由他諸佛。悉皆供養承事。無空過者。若復有人。於後末世。能受持讀誦此經。所得功德。於我所供養諸佛功德。百分不及一。千萬億分。乃至算數譬喻所不能及。
須菩提。若善男子。善女人。於後末世。有受持讀誦此經。所得功德。我若具說者。或有人聞。心則狂亂。狐疑不信。須菩提。當知是經義不可思議。果報亦不可思議。



究竟無我分第十七

爾時。須菩提白佛言。世尊。善男子。善女人。發阿耨多羅三藐三菩提心。云何應住。云何降伏其心。
佛告須菩提。善男子。善女人。發阿耨多羅三藐三菩提者。當生如是心。我應滅度一切眾生。滅度一切眾生已。而無有一眾生實滅度者。何以故。若菩薩有我相人相眾生相壽者相。則非菩薩。所以者何。須菩提。實無有法發阿耨多羅三藐三菩提者。
須菩提。於意云何。如來於然燈佛所。有法得阿耨多羅三藐三菩提不。不也。世尊。如我解佛所說義。佛於然燈佛所。無有法得阿耨多羅三藐三菩提。佛言。如是。如是。須菩提。實無有法如來得阿耨多羅三藐三菩提。須菩提。若有法如來得阿耨多羅三藐三菩提。然燈佛則不與我授記。汝於來世。當得作佛。號釋迦牟尼。以實無有法得阿耨多羅三藐三菩提。是故然燈佛與我授記。作是言。汝於來世。當得作佛。號釋迦牟尼。何以故。如來者。即諸法如義。若有人言。如來得阿耨多羅三藐三菩提。須菩提。實無有法佛得阿耨多羅三藐三菩提。須菩提。如來所得阿耨多羅三藐三菩提。於是中無實無虛。是故如來說一切法皆是佛法。須菩提。所言一切法者。即非一切法。是故名一切法。
須菩提。譬如人身長大。須菩提言。世尊。如來說人身長大。則為非大身。是名大身。
須菩提。菩薩亦如是。若作是言。我當滅度無量眾生。則不名菩薩。何以故。須菩提。無有法名為菩薩。是故佛說。一切法無我無人無眾生無壽者。
須菩提。若菩薩作是言。我當莊嚴佛土。是不名菩薩。何以故。如來說莊嚴佛土者。即非莊嚴。是名莊嚴。須菩提。若菩薩通達無我法者。如來說名真是菩薩。



一體同觀分第十八

須菩提。於意云何。如來有肉眼不。如是。世尊。如來有肉眼。須菩提。於意云何。如來有天眼不。如是。世尊。如來有天眼。須菩提。於意云何。如來有慧眼不。如是。世尊。如來有慧眼。須菩提。於意云何。如來有法眼不。如是。世尊。如來有法眼。須菩提。於意云何。如來有佛眼不。如是。世尊。如來有佛眼。須菩提。於意云何。恆河中所有沙。佛說是沙不。如是。世尊。如來說是沙。須菩提。於意云何。如一恆河中所有沙。有如是等恆河。是諸恆河所有沙數。佛世界如是。寧為多不。甚多。世尊。佛告須菩提。爾所國土中。所有眾生。若干種心。如來悉知。何以故。如來說諸心皆為非心。是名為心。所以者何。須菩提。過去心不可得。現在心不可得。未來心不可得。



法界通化分第十九

須菩提。於意云何。若有人滿三千大千世界七寶。以用布施。是人以是因緣。得福多不。如是。世尊。此人以是因緣。得福甚多。須菩提。若福德有實。如來不說得福德多。以福德無故。如來說得福德多。



離色離相分第二十

須菩提。於意云何。佛可以具足色身見不。不也。世尊。如來不應以色身見。何以故。如來說具足色身。即非具足色身。是名具足色身。須菩提。於意云何。如來可以具足諸相見不。不也。世尊。如來不應以具足諸相見。何以故。如來說諸相具足。即非具足。是名諸相具足。



非說所說分第二十一

須菩提。汝勿謂如來作是念。我當有所說法。莫作是念。何以故。若人言如來有所說法。即為謗佛。不能解我所說故。須菩提。說法者。無法可說。是名說法。
爾時。慧命須菩提白佛言。世尊。頗有眾生。於未來世。聞說是法。生信心不。佛言。須菩提。彼非眾生。非不眾生。何以故。須菩提。眾生眾生者。如來說非眾生。是名眾生。



無法可得分第二十二

須菩提白佛言。世尊。佛得阿耨多羅三藐三菩提。為無所得耶。如是。如是。須菩提。我於阿耨多羅三藐三菩提。乃至無有少法可得。是名阿耨多羅三藐三菩提。



淨心行善分第二十三

復次。須菩提。是法平等。無有高下。是名阿耨多羅三藐三菩提。以無我無人無眾生無壽者。修一切善法。則得阿耨多羅三藐三菩提。須菩提。所言善法者。如來說非善法。是名善法。



福智無比分第二十四

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



化無所化分第二十五

須菩提。於意云何。汝等勿謂如來作是念。我當度眾生。須菩提。莫作是念。何以故。實無有眾生如來度者。若有眾生如來度者。如來則有我人眾生壽者。須菩提。如來說有我者。則非有我。而凡夫之人。以為有我。須菩提。凡夫者。如來說則非凡夫。



法身非相分第二十六

須菩提。於意云何。可以三十二相觀如來不。須菩提言。如是。如是。以三十二相觀如來。佛言。須菩提。若以三十二相觀如來者。轉輪聖王則是如來。須菩提白佛言。世尊。如我解佛所說義。不應以三十二相觀如來。爾時。世尊而說偈言。
若以色見我。
以音聲求我。
是人行邪道。
不能見如來。



無斷無滅分第二十七

須菩提。汝若作是念。如來不以具足相故。得阿耨多羅三藐三菩提。須菩提。莫作是念。如來不以具足相故。得阿耨多羅三藐三菩提。須菩提。汝若作是念。發阿耨多羅三藐三菩提者。說諸法斷滅。莫作是念。何以故。發阿耨多羅三藐三菩提者。於法不說斷滅相。



不受不貪分第二十八

須菩提。若菩薩以滿恆河沙等世界七寶布施。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。須菩提。以諸菩薩不受福德故。須菩提白佛言。世尊。云何菩薩不受福德。須菩提。菩薩所作福德。不應貪著。是故說不受福德。



威儀寂靜分第二十九

須菩提。若有人言。如來若來若去若坐若臥。是人不解我所說義。何以故。如來者。無所從來。亦無所去。故名如來。



一合理相分第三十

須菩提。若善男子。善女人。以三千大千世界碎為微塵。於意云何。是微塵眾。寧為多不。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。佛說微塵眾。則非微塵眾。是名微塵眾。

世尊。如來所說三千大千世界。則非世界。是名世界。何以故。若世界實有。則是一合相。如來說一合相。則非一合相。是名一合相。須菩提。一合相者。則是不可說。但凡夫之人。貪著其事。



知見不生分第三十一

須菩提。若人言。佛說我見人見眾生見壽者見。須菩提。於意云何。是人解我所說義不。世尊。是人不解如來所說義。何以故。世尊說我見人見眾生見壽者見。即非我見人見眾生見壽者見。是名我見人見眾生見壽者見。
須菩提。發阿耨多羅三藐三菩提心者。於一切法。應如是知。如是見。如是信解。不生法相。須菩提。所言法相者。如來說即非法相。是名法相。



應化非真分第三十二

須菩提。若有人以滿無量阿僧祇世界七寶。持用布施。若有善男子。善女人。發菩薩心者。持於此經。乃至四句偈等。受持讀誦。為人演說。其福勝彼。云何為人演說。不取於相。如如不動。何以故。

一切有為法。
如夢幻泡影。
如露亦如電。
應作如是觀。

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

金剛般若波羅蜜經






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