金刚经中英文对照本一种-1

　　《金刚经》简介

　　《金刚经》传入中国后，自东晋到唐朝共有六个译本，以鸠摩罗什所译《金刚般若波罗蜜经》最为流行。唐玄奘译本，《能断金刚般若波罗蜜经》，为鸠摩罗什译本的一个重要补充。其他译本则流传不广。

　　《金刚经》通篇讨论的是空的智慧。一般认为前半部说众生空，后半部说法空。

　　《金刚般若波罗蜜经》，又译《能断金刚般若波罗蜜经》，简称《金刚经》，是大乘佛教重要经典之一，为出家、在家佛教徒常所颂持。20世纪初出土于敦煌的《金刚经》，为世界最早的雕版印刷品之一，现存于大英图书馆。

　　《金刚经》于公元前994年间（约当中国周穆王时期），成书于古印度。是如来世尊释迦牟尼在世时与长老须菩提等众弟子的对话纪录，由弟子阿傩所记载。

　　金刚经属于《大正新修大藏经》中般若部的经典之一，主要讲述大乘佛教的空性与慈悲精神。由于该经旨在论述成道境界，即无上正等正觉，在佛教中亦为“不可说境界”，故尽管经文篇幅短小，其文字结构仍然晦涩复杂。经文中强调“真理”本身的不合逻辑，必须躬亲体验才能感悟，而无法透过文字和简单逻辑推理而得。由于其精神与禅宗“直指人心，见性成佛”理念相契合，《金刚经》在禅宗五祖弘忍、六祖惠能以后的禅宗具有至高无上的地位，其影响也随之源远流长。

　　英译本前言（来源：https://wenku.baidu.com/view/8bdaac6365ce050877321372.html###）

　　Vajra Sutra Liturgy

　　Incense Praise

　　Incense in the censer now is burning,

　　All the Dharma Realm receives the fragrance.

　　From afar the sea-vast host of Buddhas,

　　All inhale its sweetness.

　　In every place auspicious clouds appearing

　　Our sincere intentions thus fulfilling

　　As all Buddhas show their perfect bodies

　　Namo Incense Cloud Canopy Bodhisattva, Mahasattva

　　Invoking Spiritual Presence Before Reciting the Vajra Sutra

　　(A person who wants to recite the Vajra Sutra, must firstsincerely recite the Mantra (True Words) for Purifying the Karma of the Mouth,and then invite the Eight Vajra-Spirits and next invoke the Four Bodhisattvas'names. Then they will protect the cultivator at all times and places.)

　　Mantra for Purifying the Karma of the Mouth

　　Syou Li Syou Li

　　Mwo He Syou Li

　　Syou Syou Li Sa Wa He.

　　Mantra for Purifying the Three Modes of Karma

　　Nan.

　　Sa Wa Pwo Wa Shu Two.

　　Sa Wa Da Mwo Sa Wa.

　　Pwo Wa Shu Duo Han.

　　Mantra for Calming the Earth

　　Na Mwo San Man Dwo.

　　Mu Two Nan

　　Nan

　　Du Lu Du Lu Di Wei

　　Sa Pwo He.

　　Mantra for Making Universal Offerings

　　Nan.

　　Ye Ye Nang

　　San Pwo Wa

　　Wa Dz La Hung

　　Inviting the Eight Vajra Spirits

　　We respectfully invite the Green Vajra Who Banishes Disasters.

　　We respectfully invite the Vajra Who Banishes Toxins

　　We respectfully invite the Yellow Vajra Who Grant Wishes

　　We respectfully invite the White Vajra Who Purifies Water

　　We respectfully invite the Red Vajra Whose Sound Brings Fire

　　We respectfully invite the Vajra Who Pacifies Disasters

　　We respectfully invite the Vajra Purple Worthy

　　We respectfully invite the Vajra Great Spirit.

　　Inviting the Four Bodhisattvas

　　We respectfully invite The Bodhisattva Vajra Company

　　We respectfully invite The Bodhisattva Vajra Rope

　　We respectfully invite The Bodhisattva Vajra Affection

　　We respectfully invite The Bodhisattva Vajra Speech.

　　On Making Vows

　　I bow my head to the one honored in all three realms

　　I take refuge with the Buddhas of all Ten Directions

　　I now make this solemn vow

　　To always uphold this Vajra Sutra

　　Above may my rewards go to Repaying the Four Kinds of Kindnessabove,

　　And aiding those below in the three paths of suffering.

　　May those who see and hear of this, All bring forth the resolve forBodhi,

　　So that when this retribution body is done,

　　We will be reborn together In the Land of Utmost Happiness.

　　The Questions Chant

　　How can I attain a vajra-indestructible body that will live long?

　　Tell me the reasons why one gets great enduring strength

　　How can I reach the other shore by reciting this sutra

　　I hope the Buddha will explain these subtle secrets

　　And show them extensively to all beings.

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　　Invoking the Buddha's Holy Name

　　Namo Fundamental Teacher Shakyamuni Buddha (3x)

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　　Verse for Opening a Sutra

　　The unsurpassed, deep, profound, subtle, wonderful Dharma,

　　In a hundred thousand million eons, is difficult to encounter;

　　Now that I've come to receive and hold it, within my sight andhearing,

　　I vow to fathom the Thus Come One's true and actual meaning.

　　金刚经The Vajra Prajna Paramita Sutra

　　第一品法会因由分

　　如是我闻，一时，佛在舍卫国祗树给孤独园，与大比丘众千二百五十人俱。尔时，世尊食时，著衣持钵，入舍卫大城乞食。于其城中，次第乞已，还至本处。饭食讫，收衣钵，洗足已，敷座而坐。

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　　我听佛是这样说的。当时，佛祖释迦牟尼在舍卫国的祗树给孤独园，和大比丘众一千二百五十人居住在那里。那时，世尊到吃饭时身着法衣，捧着食钵，进入舍卫国都城化缘。在城内乞食，化缘完后，回到住处。吃完饭，收好法衣和食钵，洗完脚，铺好座垫就开始打坐。

　　THE REASONS FOR THE DHARMA ASSEMBLY, ONE

　　Thus I have heard, at one time the Buddha dwelt at Shravasti inthe Jeta Grove in the Garden of the Benefactor of Orphans and the Forlorn,together with a gathering of great Bhikshus, twelve hundred fifty in all. Atmeal time the World Honored One put on his robe, took up his bowl and enteredthe great city of Shravasti to collect alms. After he had finished hissequential alms-round, he returned to his dwelling. When his meal wascompleted, he put his robe and bowl away. After he washed his feet, he arrangedhis seat and sat down.

　　金刚经第二品善现启请分

　　时，长老须菩提在大众中即从座起，偏袒右肩，右膝着地，合掌恭敬而白佛言：“希有！世尊！如来善护念诸菩萨，善付嘱诸菩萨。世尊！善男子、善女人，发阿耨多罗三藐三菩提心，云何应住，云何降伏其心？”佛言：“善哉，善哉。须菩提！如汝所说，如来善护念诸菩萨，善付嘱诸菩萨。汝今谛听！当为汝说：善男子、善女人，发阿耨多罗三藐三菩提心，应如是住，如是降伏其心。”“唯然，世尊！愿乐欲闻。”

　　这时名叫须菩提的长老，从众比丘中离座站起来，右肩袒露，右膝着地，合上手掌十分恭敬地对佛说：“举世稀有的世尊啊，（佛）您要求各位菩萨好好守护住自己的心念，要求各位菩萨常常警示自己。世尊啊，那些善男善女如果也想修成至高无上的平等觉悟之心而成佛，那您说怎样才能守住心念，才能排除邪念的干扰呢？” 佛回答道：“好啊好啊，问得好！须菩提，就像你所说的，佛要求各位菩萨好好守护自己的心念，常常警示自己。现在你认真听着，我来告诉你。善男善女想修成至高无上的平等觉悟之心而成佛，应该像这样守护心念，像这样排除邪念干扰。”须菩提说：“我正在认真听着，世尊，我很愿意听您再讲下去。”

　　SUBHUTI'S REQUEST, TWO

　　At that time the Elder Subhuti arose from his seat in the greatassembly, uncovered his right shoulder, placed his right knee on the ground,joined his palms together respectfully and addressed the Buddha, "Howrare, World Honored One, is the Thus Come One who protects and cares well forall Bodhisattvas and well favors all Bodhisattvas. World Honored One, if a goodman or good woman resolves his mind on Anuttarasamyaksambodhi, on what shouldhe rely? How should he subdue his mind?" The Buddha said, "Very good,very good Subhuti. It is as you say. The Thus Come One protects and cares wellfor all Bodhisattvas and well favors all Bodhisattvas. Now listen attentively;I shall tell you. A good man or good woman who resolves his mind onAnuttarasamyaksambodhi should thus rely and thus subdue his mind.""Yes indeed, World Honored One. I am delighted and wish to listen."

　　金刚经第三品大乘正宗分

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　　佛告须菩提：“诸菩萨摩诃萨应如是降伏其心！所有一切众生之类：若卵生、若胎生、若湿生、若化生；若有色、若无色；若有想、若无想、若非有想非无想，我皆令入无余涅盘而灭度之。如是灭度无量无数无边众生，实无众生得灭度者。何以故？须菩提！若菩萨有我相、人相、众生相、寿者相，即非菩萨。”

　　佛告诉须菩提：“诸位菩萨，大菩萨，应该像这样排除邪念的干扰。一切有生命的东西，如卵生的，胎生的，潮湿之处腐烂而生的，其他物质幻化而成的，有形的，无形的，有思想的，无思想的，没排除杂念的，排除了杂念的，我都使他们灭度而入无余涅槃的境界。虽然我灭度了无量、无数、无边的众生，而实质上众生没有被我灭度。”“这是什么缘故呢？”“菩提，如果菩萨心中还有自我相状，他人相状，众生相状，长生不老者相状，那就不是真正的菩萨。”

　　THE ORTHODOX DOCTRINE OF THE GREAT VEHICLE, THREE

　　The Buddha told Subhuti, "All Bodhisattvas, Mahasattvas,should subdue their minds thus: 'I must cause all living beings--those bornfrom eggs, wombs, moisture, by transformation; those with form, those withoutform, those with thought, those without thought, those not totally endowed withthought, and those not totally without thought--to enter Nirvana withoutresidue and be taken across to Cessation. Yet of the immeasurable, numberless,boundless numbers of living beings thus taken across to Cessation, there isactually no living being taken across to Cessation.' Why? Subhuti, if aBodhisattva has an appearance of self, others, living beings, or a life, he isnot a Bodhisattva."

　　金刚经第四品妙行无住分

　　“复次，须菩提！菩萨于法，应无所住，行于布施，所谓不住色布施，不住声香味触法布施。须菩提！菩萨应如是布施，不住于相。何以故？若菩萨不住相布施，其福德不可思量。须菩提！于意云何？东方虚空可思量不？”“不也，世尊！”“须菩提！南西北方四维上下虚空可思量不？”“不也，世尊！”“须菩提！菩萨无住相布施，福德亦复如是不可思量。须菩提！菩萨但应如所教住。”

　　“再说，须菩提，菩萨修行佛法，应该是无所执著，无所布施。也就是说布施而离开布施相，不要执著于声音、香气、味道、触摸、意识的布施。须菩提，菩萨应该这样布施，不要执著于表相的布施。”“这是什么缘故？”“如果菩萨不执著于表相作布施，他所得到的福德就大得不可思量。须菩提，你意下觉得如何？单是东方的虚空有多大？你能思量得出来吗？”“不可思量，世尊。”“须菩提，南方、西方、北方，上方，下方虚空广阔，你能思量出有多大吗？”“不可思量，世尊。”“须菩提，菩萨不执著于表相作布施，他的福德也像这样大得不可思量。须菩提，初发菩提心的菩萨只能按我教你的方法来修行。”

　　WONDERFUL PRACTICE IS TO NOT RELY ON ANYTHING, FOUR

　　"Moreover, Subhuti, as to dharmas, a Bodhisattva should notrely on anything when giving. That is to say, when giving, he should neitherrely on forms, nor sounds, smells, tastes, tangible objects or dharmas.Subhuti, a Bodhisattva should give thus: he should not rely on appearances.Why? If a Bodhisattva does not rely on appearances when giving, his blessingsand virtues are inconceivable and immeasurable. "Subhuti, what do youthink, is the space in the east conceivable or measurable?" "No, WorldHonored One." "Subhuti, is the space in the south, west, north, or inthe intermediate directions, above or below, conceivable or measurable?""No, World Honored One." "Subhuti, the blessings and virtues ofa Bodhisattva who does not rely on appearances when giving, are just asinconceivable and immeasurable. Subhuti, a Bodhisattva should rely only on theteachings."

　　金刚经第五品如理实见分

　　“须菩提！于意云何？可以身相见如来不？”“不也，世尊！不可以身相得见如来。何以故？如来所说身相，即非身相。”佛告须菩提：“凡所有相，皆是虚妄。若见诸相非相，即见如来。”

　　“须菩提，你认为可以凭佛的身相来见如来否？”“不可，世尊。不可以身相来见如来。”“为什么呢？”“因为佛所说的身相，也就是非身相。”佛告诉须菩提：“凡是一切有形有相的身相，都是虚妄不真的。如果能把各种身相都看成非身相，你就见到如来的法身了。”

　　GENUINE DISCERNMENT OF THE PRINCIPLE OF SUCHNESS, FIVE

　　"Subhuti, what do you think, is it possible to see the ThusCome One in his physical appearances?" "No, World Honored One, it isnot possible to see Thus Come One in his physical appearances. Why? Because thephysical appearances mentioned by the Thus Come One are not physicalappearances." The Buddha said to Subhuti, "All appearances are emptyand false. If one sees all appearances as no appearances, then one sees theThus Come One."

　　金刚经第六品正信希有分

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　　须菩提白佛言：“世尊！颇有众生，得闻如是言说章句，生实信不？”佛告须菩提：“莫作是说。如来灭后，后五百岁，有持戒修福者，于此章句能生信心，以此为实，当知是人不于一佛二佛三四五佛而种善根，已于无量千万佛所种诸善根，闻是章句，乃至一念生净信者，须菩提！如来悉知悉见，是诸众生得如是无量福德。何以故？是诸众生无复我相、人相、众生相、寿者相；无法相，亦无非法相。何以故？是诸众生若心取相，则为著我人众生寿者。若取法相，即著我人众生寿者。何以故？若取非法相，即著我人众生寿者，是故不应取法，不应取非法。以是义故，如来常说：‘汝等比丘，知我说法，如筏喻者；法尚应舍，何况非法。’”

　　须菩提对佛说：“世尊，如众生听到佛刚才所讲的道理，那他们还能信佛吗？”佛告诉须菩提说：“不要这样说。我寂灭后，过五百年将有修持佛法成正果的，对我刚才说的道理能理解，他们会认为此理真实可信。应当知道，这些人不是从一个佛、两个佛、三四五个佛那儿来培植自己的善性的，而是从无数个佛那儿来修行种善根，他们闻说我刚才所讲的道理，将在一念之间产生空灵洁净的信念来。须菩提，我全都能知能见，这些众生能修得不可估量的福德。”“为什么呢？”“这些人不再有我相、人相、众生相、寿者相这四种错误想法，他们心中没有佛法的表相，也没有非佛法的表相，没有任何惦念了。”“那又是什么原因呢？”“这些人如心中存有相状，那就会执著于自我的相状，他人的相状，众生的相状，长寿者的相状；如心中有佛法的相状，也就会执著于自我、他人、众生、寿者的相状。”“这又是为什么呢？”“如果心中有没有佛法的表相，就会执著于自我、他人、众生、寿者。因此，我们既不应该执迷于佛法的表相，也不执迷于没有佛法的表相，不要有任何惦念。因为这个原因，我常说你们这些比丘，应知道我所说的法，就如同渡河的木筏，过河上岸后就不用惦记它了。对佛法尚且都该这样不要执著，何况对于非佛法呢！”

　　PROPER FAITH IS RARE, SIX

　　Subhuti addressed the Buddha, "World Honored One, in thefuture will there be living beings who truly believe upon hearing suchphrases?" The Buddha told Subhuti, "Do not say that! In the last fivehundred years after the Thus Come One's Cessation, there will be those who,holding the moral precepts and cultivating blessings, will believe such phrasesand accept them as true. You should know that such people have not planted goodroots with just one Buddha, two Buddhas, three Buddhas, four, or five Buddhas,but they have planted good roots at the places of immeasurable tens of millionsof Buddhas. The Thus Come One knows and sees all people who hear these phrases,Subhuti, and have even a single thought of pure faith. Such living beings willthus obtain immeasurable blessings and virtues. Why? Because those livingbeings no longer cling to the appearances of self, others, living beings, or alife, nor to the appearances of dharmas or non-dharmas. Why? If those livingbeings' minds cling to appearances, that would be attachment to a self, others,living beings and a life. If they cling to appearances of dharmas, that wouldbe attachment to a self, others, living beings and a life. Why? If they clingto the appearances of non-dharmas, that would be attachment to a self, others,living beings and a life. Therefore, you should not cling to dharmas; youshould not cling to non-dharmas. Because of this principle the Thus Come Onealways says, 'Bhikshus, you should all know that the Dharma I speak is like araft. You must let go of dharmas. Even more so let go of non-dharmas.'"

　　金刚经第七品无得无说分

　　“须菩提！于意云何？如来得阿耨多罗三藐三菩提耶？如来有所说法耶？”须菩提言：“如我解佛所说义，无有定法名阿耨多罗三藐三菩提，亦无有定法，如来可说。何以故？如来所说法，皆不可取、不可说、非法、非非法。所以者何？一切圣贤，皆以无为法而有差别。”

　　“须菩提，我再问你，我已修得至高无上的平等觉悟而成佛了吗？我说过法吗？”须菩提说：“如按我对佛所说意思的理解，本来就没有至高无上、大彻大悟大智慧之法，您也没有给我们讲过什么固定的法。”“为何这样说呢？”“您所说的法，都不能固持，不能用语言来表达，既不是法，又不是非法。”“为什么会这样呢？”“因为所有的圣贤都认为没有固定的法，只有各人理解不同而存在差别的法。”

　　NOTHING ATTAINED, NOTHING SPOKEN, SEVEN

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　　"Subhuti, what do you think, did the Thus Come One attainAnuttarasamyaksambodhi? Did the Thus Come One speak any Dharma?" Subhutianswered, "As I understand what the Buddha has said, there is nopredetermined Dharma called Anuttarasamyaksambodhi, and there are not anypredetermined Dharmas which the Thus Come One could speak. Why? All the Dharmawhich the Thus Come One has spoken can neither be clung to nor spoken of. It isneither Dharma nor non-dharma. Why is that so? All Worthy Ones and Sages aredifferent because of Unconditioned Dharmas."

　　金刚经第八品依法出生分

　　“须菩提！于意云何？若人满三千大千世界七宝以用布施，是人所得福德，宁为多不？”须菩提言：“甚多，世尊！何以故？是福德即非福德性，是故如来说福德多。”“若复有人，于此经中受持，乃至四句偈等，为他人说，其福胜彼。何以故？须菩提！一切诸佛，及诸佛阿耨多罗三藐三菩提法，皆从此经出。须菩提！所谓佛法者，即非佛法。”

　　“须菩提，你再想想！倘若有人将三个大千世界的七宝用来布施，此人所获的福德是否很多？”须菩提回答道：“相当多，世尊。”“原因何在？”“因为这种福德是有相布施，并不是自性的智慧福德。”“因此我说那人能获得的福德多，但只是一个相，而非福德性。如还有人能理解我说的《金刚经》，用心修持，甚至反复念诵四句偈语等，给他人说法，那么他所获得的福德就会超过布施七宝的人。”“这是什么原因呢？”“须菩提，一切的佛，以及所有佛的至高无上、大彻大悟的智慧佛法，都是从我所讲的经中产生出来的。须菩提，所谓佛法，也就是没有佛法。”

　　THEY ARISE FROM DHARMA, EIGHT

　　"Subhuti, what do you think, if a person gave as a gift theseven kinds of precious gems in quantity enough to fill up a Threefold GreatThousand World System, would such a person obtain many blessings andvirtues?" Subhuti said, "Very many, World Honored One. Why? Theseblessings and virtues do not refer to the essential nature of blessings andvirtues. Therefore, the Thus Come One says they are many blessings andvirtues." "If on the other hand, a person were to accept and upholdeven so few as four lines of verse from this Sutra and speak them for others,this person's blessings would surpass the blessings of the individual mentionedabove. Why? Subhuti, all Buddhas and their Dharma of Anuttarasamyaksambodhicome from this Sutra. Subhuti, by this I mean the Buddha and the Dharma are notthe Buddha and the Dharma."

　　金刚经第九品一相无相分

　　“须菩提！于意云何？须陀洹能作是念：‘我得须陀洹果’不？”须菩提言：“不也，世尊！何以故？须陀洹名为入流，而无所入，不入色声香味触法，是名须陀洹。”“须菩提！于意云何？斯陀含能作是念：‘我得斯陀含果’不？”须菩提言：不也，世尊！何以故？斯陀含名一往来，而实无往来，是名斯陀含。”“须菩提！于意云何？阿那含能作是念：‘我得阿那含果’不？”须菩提言：“不也，世尊！何以故？阿那含名为不来，而实无不来，是名阿那含。”“须菩提！于意云何？阿罗汉能作是念，‘我得阿罗汉道’不？”须菩提言：“不也，世尊！何以故？实无有法名阿罗汉。世尊！若阿罗汉作是念：‘我得阿罗汉道’，即著我人众生寿者。世尊！佛说我得无诤三昧，人中最为第一，是第一离欲阿罗汉。我不作是念：‘我是离欲阿罗汉’。世尊！我若作是念：‘我得阿罗汉道’，世尊则不说须菩提是乐阿兰那行者！以须菩提实无所行，而名须菩提是乐阿兰那行。

　　“须菩提，我再问你，初果须陀洹的圣人能认为自己已修得须陀洹果了吗？”须菩提说：“不能的，世尊。”“为什么？”“因为须陀洹这个果位叫入流，然而却无所入，他不被色、声、香、味、触、法所惑，这是一个须陀洹的名字，而没有须陀洹的实体。”“须菩提，你再想想，二果斯陀含可作这样的念头：我已得到斯陀含的果位吗？”须菩提说：“不可以，世尊。”“为什么？”“斯陀含具名为‘一往来’，然而实无往来，因此这只是斯陀含的名字。”“须菩提，你再想想，阿那含能有这样的念头：我已获得阿那含的正果而达到无来的境界吗？”须菩提答道：“不能，世尊。”“为什么？”“阿那含虽然名为不来，说是不需轮回，而实际上佛法无来无不来，因此阿那含只是有个无来的空名。”“须菩提，我再问你，阿罗汉能认为自己已经修行到达不再生死轮回这种境界吗？”须菩提说：“不能这样认为，世尊。”“为什么呢？”“实际上根本没有什么法是永恒不变的，因此阿罗汉也只是个名称。世尊，阿罗汉认为自己已修成了阿罗汉道，那他就有了我相、人相、众生相、寿者相。世尊，您曾说我已达到没有胜负心、斗争心的境界，这是人的最高境界，是超出欲界最高境界的阿罗汉。世尊，我倘若有这种心念：“我已修到了无争的阿罗汉境界。”您就不会说我已是达到一切无争境界的人了，因为我实际上什么也没修，只是得了个须菩提，是无争之人的名义而已。”

　　THE ONE APPEARANCE IS BEYOND APPEARANCES, NINE

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　　"Subhuti, what do you think, can a Shrotaapana have thethought, 'Have I attained the Fruition of Shrotaapana'?" Subhuti said,"No, World Honored One. Why? Shrotaapana means 'one who has entered theflow.' And yet, he has not entered anything. He has not entered forms, sounds,smells, tastes, tangible objects or dharmas. Therefore, he is called aShrotaapana." "Subhuti, what do you think, can a Sakrdagamin have thethought, 'Have I attained the Fruition of Sakrdagamin'?" Subhuti said,"No, World Honored One. Why? Sakrdagamin means 'one who returns oncemore,' but actually he does not return. Therefore, he is called aSakrdagamin." "Subhuti, what do you think, can an Anagamin have thethought, 'Have I attained the Fruition of Anagamin?'" Subhuti said,"No, World Honored One. Why? Anagamin means 'one who does not return,' butactually he is without not returning. Therefore, he is called anAnagamin." "Subhuti, what do you think, can an Arhat have thethought, 'Have I attained the Way of the Arhat?'" Subhuti said, "NoWorld Honored One. Why? Actually, there is no dharma called 'Arhat.' WorldHonored One, if an Arhat had the thought, 'I have attained the Way of theArhat,' that would be an attachment to self, others, living beings and to alife. World Honored One, the Buddha has said that I am foremost in theattainment of the No Strife Samadhi, and I am the foremost Arhat free fromdesire. Yet, World Honored One, I do not have the thought, 'I am an Arhat freefrom desire.' If I had the thought, 'I have attained the Way of the Arhat,' thenthe World Honored One would not say, 'Subhuti is foremost of those who delightin practicing Aranya.' Since Subhuti actually does not practice anything, he iscalled, 'Subhuti who delights in practicing Aranya.'"

　　金刚经第十品庄严净土分

　　佛告须菩提：“于意云何？如来昔在然灯佛所，于法有所得不？”“不也，世尊！如来在然灯佛所，于法实无所得。”“须菩提！于意云何？菩萨庄严佛土不？”“不也，世尊！何以故？庄严佛土者，即非庄严，是名庄严。”“是故须菩提！诸菩萨摩诃萨应如是生清净心，不应住色生心，不应住声香味触法生心，应无所住而生其心。须菩提！譬如有人，身如须弥山王，于意云何？是身为大不？”须菩提言：“甚大，世尊！何以故？佛说非身，是名大身。”

　　佛对须菩提说：“你想想，我当初在然灯佛那里，佛法上有所修得了没有？”“没有，您在然灯佛处并未修得什么佛法。”“须菩提，我再问你，菩萨用其功德来庄严佛土吗？”“没有，世尊。”“为什么呢？”“说是庄严佛土，就是不庄严，是叫做庄严。”“因此，须菩提，各位菩萨摩诃萨，应该像这样修得清净心，不应当固持声、色、香、味、触、法而生成心念。应该无所执著而生成空灵洁净的心念。须菩提，比方说有个人，身体像须弥山那样高大，你想想，这身体高大不高大？” 须菩提答道：“很大，世尊。”“为什么这样说呢？”“佛说的非身就是法身，没有边际，那才是大身。”

　　ADORNING PURE LANDS, TEN

　　The Buddha said to Subhuti, "What do you think? Did the ThusCome One obtain any Dharma when he was with Burning Lamp Buddha in thepast?" "No, World Honored One, the Thus Come One did not actuallyobtain any Dharma when he was with Burning Lamp Buddha." "Subhutiwhat do you think? Does a Bodhisattva adorn Buddhalands?" "No, WorldHonored One. Why? One who adorns Buddhalands does not adorn anything. Therefore,it is called adorning." "Therefore Subhuti, all BodhisattvasMahasattvas should thus produce a pure mind which does not rely on forms,sounds, smells, tastes, tangible objects or dharmas. He should produce a mindwhich does not rely on anything. Subhuti, suppose a person had a body likeSumeru, king of mountains. What do you think? Would that body be big?"Subhuti addressed the Buddha, "Very big, World Honored One. Why? TheBuddha says it is not a body. Therefore, it is called a big body."

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