The Diamond Sutra 金剛般若波羅密經

아름다운 삶을 위해/宗敎, 經典

The Diamond Sutra 金剛般若波羅密經

hanngill 2010. 10. 31. 04:23

The Diamond of the Perfection of Transcendental Wisdom

(translated by A.F.Price)

1.The Convocation of the Assembly. 法會因由.

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 day, at the time for breaking fast, the World-honored one 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.

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

2. Subhuti Makes a Request. 善現起請.

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-honored 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 Tathagata 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 Subhuti: Pray, do, World-honored one. With joyful anticipation we long to hear.

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請. 當爲汝說.善男子善女人發阿耨多羅三藐三菩提心應如是住如是降伏其心.
唯然世尊願樂欲聞.

3. The Real Teaching of the Great Way. 大乘正宗.

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.

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卽非菩薩.

4. Even the Most Beneficent Practices are Relative. 妙行無住.

Furthermore, Subhuti, in the practice of charity a Bodhisattva should be detached.
That is to say, he should practice charity without regard to appearances; without regard to sound, odor, touch, flavor or any quality.
Subhuti, thus should the Bodhisattva practice 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-honored 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-honored one, I cannot.
Well, Subhuti, equally incalculable is the merit of the Bodhisattva who practices charity without any attachment to appearances.
Subhuti, Bodhisattvas should persevere one-pointedly in this instruction.

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敎住.

5. Understanding the Ultimate Principle of Reality. 如理實見.

Subhuti, what do you think?
Is the Tathagata to be recognized by some material characteristic?
No, World-honored 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.

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卽見如來.

6. Rare is True Faith . 正信希有.

Subhuti said to Buddha: World-honored 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 strengthened 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. [Does a man who has safely crossed a flood upon a raft continue his journey carrying that raft upon his head?]

The Buddha-teaching must be relinquished; how much more so mis-teaching!

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卽爲着我人衆生壽者. 若取法相卽着我人衆生壽者
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.

7. Great ones, Perfect Beyond Learning, Utter no Words of Teaching . 無得無說.

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.

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 皆以無爲法而有差別.

8. The Fruits of Meritorious Action . 依法出生.

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-honored 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.

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 一切諸佛及諸佛阿耨多羅三藐三菩提法皆從此經出.
須菩提所謂佛法者卽非佛法.

9. Real Designation is Undesignated . 一相無相.

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-honored one. Wherefore? Because "Stream-entrant" is merely a name. There is no stream-entering.

The disciple who pays no regard to form, sound, odor, 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-honored 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-honored 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-honored one. Wherefore? Because there is no such condition as that called "Perfective Enlightenment."

World-honored 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-honored 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-honored 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 nowhere: therefore he is called, "Subhuti, Joyful-Abider-in-Peace, Dweller-in-Seclusion-in-the-Forest."

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卽不說須菩提是樂阿蘭那行者.
以須菩提實無所行而名須菩提是樂阿蘭那行

10. Setting Forth Pure Lands. 莊嚴淨土.

Buddha said: Subhuti, what do you think?
In the remote past when the Tathagata was with Dipankara Buddha, did he have any degree of attainment in the Good Law?
No, World-honored one. When the Tathagata was with Dipankara( Dipamkara, lamp bearer) 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-honored one. Wherefore? Because setting forth majestic Buddha-lands is not a majestic setting forth; this is merely a name.
[Then Buddha continued:] Therefore, Subhuti, all Bodhisattvas, lesser and greater, should develop a pure, lucid mind, not depending upon sound, flavor, touch, odor, 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-honored one. This is because Buddha has explained that no body is called a great body.

*Generally, Buddhists believe that there has been a succession of many Buddhas in the distant past and that many more will appear in the future;

Dipankara, then, would be one of numerous previous Buddhas, while Gautama was the most recent, and Maitreya will be the next Buddha in the future.

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

11. The Superiority of Unformulated Truth. 無爲福勝.

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-honored 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-honored 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.

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?
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

12. Veneration of the True Doctrine. 尊重正敎.

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 a 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 honor.

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.
若是經典所在之處卽爲有佛若尊重弟子

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13. How this Teaching should be Received and Retained? 如法受持.

At that time Subhuti addressed Buddha, saying: World-honored 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 the Buddha: World-honored 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-honored 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-honored 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.

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.

14. Perfect Peace Lies in Freedom from Characteristic Distinctions. 離相寂滅.

Upon the occasion of hearing this Discourse Subhuti had an interior realization of its meaning and was moved to tears. Whereupon he addressed the Buddha thus:
It is a most precious thing, World-honored one, that you should deliver this supremely profound Discourse. Never have I heard such an exposition since of old my eye of wisdom first opened.
World-honored 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 a one establishes the most remarkable virtue.
World-honored 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-honored 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.

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卽生實相當知是人成就第一希有功德.
世尊是實相者卽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卽爲第一希有.
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
何以故離一切諸相卽名諸佛.

Buddha said to Subhuti:

Just as you say! If anyone listens to this Discourse and is neither filled with alarm nor awe nor dread, be it known that such a 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 in me.

Subhuti, I remember that long ago, sometime during my past five-hundred mortal lives, I was an ascetic practicing 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, odors, flavors, 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 practice 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 practices charity with mind attached to formal notions he is like unto a man groping sightless in the gloom; but a Bodhisattva who practices 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.

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卽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. 若心有住卽爲非住. 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. 不狂語者不異語者.
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卽無所見.
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
卽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.

15. The Incomparable Value of This Teaching. 持經功德.

Subhuti, if on 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 summarize 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 a 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 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.

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.
如是人等卽爲荷擔如來阿耨多羅三藐三菩提.
何以故須菩提若樂小法者着我見人見衆生見壽者見卽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.
當知此處卽爲是塔皆應恭敬作禮圍繞以諸華香而散其處

16. Purgation through Suffering the Retribution for Past Sins. 能淨業障.

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 multimillions 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 thousand myriad multimillionth 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.

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卽爲消滅當得阿耨多羅三藐三菩提.
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卽狂亂狐疑不信.
須菩提當知是經義不可思議果報亦不可思議

17. No one Attains Transcendental Wisdom. 究竟無我.

At that time Subhuti addressed Buddha, saying:

World-honored 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-honored 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."

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. 須菩提若善男子善女人發阿耨多羅三藐三菩提心者當生如是心我應滅度一切衆生
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卽非菩薩
所以者何須菩提實無有法發阿耨多羅三藐三菩提心者.

須菩提於意云何如來於燃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燃燈佛所無有法得阿耨多羅三藐三菩提.
佛言. 如是如是. 須菩提實無有法如來得阿耨多羅三藐三菩提須菩提若有法如來得阿耨多羅三藐三菩提者
燃燈佛卽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卽非一切法是故名一切法.

Subhuti, a comparison may be made with [the idea of] a gigantic human frame.

Then Subhuti said: The World-honored 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 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.

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卽不名菩薩.
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.

18. All Modes of mind are Really only Mind. 一體同觀.

Subhuti, what do you think?

Does the Tathagata possess the human eye?