金剛般若波羅蜜經 白話全本
分一 法會因由分The Diamond Sūtra · Division 1, The Origin of the Dharma Assembly (Plain Reading)
全文五層 →Full five layers →〔序〕法會的緣起
經曰：
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。
我是這樣聽到的。有一回，佛在舍衛國的祇樹給孤獨園，和一千二百五十位大比丘在一起。那時，世尊到了用齋的時候，穿上袈裟、拿著鉢，走進舍衛大城去乞食。在城裡，挨家挨戶、依著次序乞食完了，回到原來的住處。吃過飯，收好衣和鉢，洗了腳，鋪好座位坐下。
[Prologue] The Occasion of the Assembly
The sūtra says:
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。
This is what I heard. One time, the Buddha was staying in the country of Śrāvastī, in the Jeta Grove, the park of Anāthapiṇḍada, together with a great gathering of monks, one thousand two hundred and fifty of them. At that time, when the meal-hour came, the World-Honored One put on his robe and took up his bowl, and went into the great city of Śrāvastī to beg for food. Inside the city he begged from house to house, in order; then he returned to his own dwelling. When he had finished his meal, he put away his robe and bowl, washed his feet, arranged his seat, and sat down.
Shi Huijing · Zhiyue · jingang · Division 1 · The Origin of the Dharma Assembly · vernacular · Spring 2026
分二 善現啟請分The Diamond Sūtra · Division 2, Subhūti's Request (Plain Reading)
全文五層 →Full five layers →〔一〕須菩提起座稱歎，啟二問
經曰：
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？」
那時，長老須菩提在大眾當中，從座位上起身，把右肩袒露出來，右膝跪在地上，合掌恭敬地對佛說：「世尊真是稀有難得！如來總是善加護持憶念諸位菩薩，善加咐囑託付諸位菩薩。世尊，倘若有善男子、善女人發起了求無上正等正覺的心，他的心應當安住在哪裡？又該怎樣降伏自己的心呢？」
〔二〕佛印許，許為宣說
經曰：
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。」
佛說：「問得好，問得好！須菩提，正像你所說的：如來善加護念諸位菩薩，善加咐囑諸位菩薩。你現在仔細聽，我為你說。善男子、善女人發起了求無上正等正覺的心，就應當像這樣安住、像這樣降伏自己的心。」須菩提說：「是的，世尊，我很願意聽。」
〔1〕Subhūti rises, praises, and asks two questions
The sūtra says:
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？」
At that time the elder Subhūti, in the midst of the great gathering, rose from his seat, bared his right shoulder, knelt with his right knee to the ground, and, with palms joined in reverence, said to the Buddha: "How rare you are, World-Honored One! The Tathāgata is good at protecting and keeping the bodhisattvas in mind, good at entrusting and charging the bodhisattvas. World-Honored One, when a good man or a good woman has set out with the mind that seeks supreme, perfect awakening, where should that mind abide? And how should it tame itself?"
〔2〕The Buddha approves, and consents to explain
The sūtra says:
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。」
The Buddha said: "Well asked, well asked! Subhūti, it is just as you say: the Tathāgata is good at protecting and keeping the bodhisattvas in mind, good at entrusting and charging the bodhisattvas. Now listen closely, and I will tell you. When a good man or a good woman has set out with the mind that seeks supreme, perfect awakening, this is how the mind should abide, and this is how it should tame itself." Subhūti said: "Yes, World-Honored One. I would gladly listen."
Shi Huijing · Zhiyue · jingang · Division 2 · Subhūti's Request · vernacular · Spring 2026
分三 大乘正宗分The Diamond Sūtra · Division 3, The True Doctrine of the Great Vehicle (Plain Reading)
全文五層 →Full five layers →〔一〕菩薩這樣降伏其心：度盡四生三界一切眾生
經曰：
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 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。』
佛告訴須菩提：菩薩們應當這樣降伏自己的心——所有一切眾生，不論是卵生的、胎生的、濕生的、化生的，有形體的、沒有形體的，有心想的、沒有心想的、既不是有想也不是沒有想的，這一切眾生，我都要使他們進入究竟徹底的解脫，把他們度脫過去。
〔二〕度盡無量眾生，而實無一眾生得度
經曰：
如是滅度無量、無數、無邊眾生，實 無眾生得滅度者。
像這樣度脫了無量、無數、無邊的眾生，可是實際上，並沒有哪一個眾生是真被度脫的。
〔三〕有四相即非菩薩
經曰：
何以故？須菩提！若菩薩 有我相、人相、眾生相、壽者相，即非菩薩。
為什麼這樣說呢？須菩提，假如一個菩薩心裡還存著「我」的相、「人」的相、「眾生」的相、「壽者」的相，那他就不算是菩薩了。
〔1〕This is how a bodhisattva tames the mind: to liberate every being of the four births and three realms
The sūtra says:
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 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。』
The Buddha told Subhūti: bodhisattvas should tame their minds like this — every kind of living being there is, whether born from an egg, from a womb, from moisture, or by transformation; whether having form or without form; whether having perception, without perception, or neither having nor lacking perception — all these beings I will bring into final, complete liberation, and so deliver them across.
〔2〕Countless beings are liberated, yet in truth no being is liberated
The sūtra says:
如是滅度無量、無數、無邊眾生，實 無眾生得滅度者。
In this way measureless, countless, boundless beings are delivered across — and yet, in truth, there is not a single being that is delivered.
〔3〕With the four marks, one is no bodhisattva
The sūtra says:
何以故？須菩提！若菩薩 有我相、人相、眾生相、壽者相，即非菩薩。
Why is this said? Subhūti, if a bodhisattva still holds in mind the mark of a self, the mark of a person, the mark of a being, or the mark of a life-span, then he is no bodhisattva at all.
Shi Huijing · Zhiyue · jingang · Division 3 · The True Doctrine of the Great Vehicle · vernacular · Spring 2026
分四 妙行無住分The Diamond Sūtra · Division 4, Wondrous Practice Without Abiding (Plain Reading)
全文五層 →Full five layers →〔一〕布施而心不停靠在任何地方
經曰：
「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。
佛接著說：須菩提，菩薩對於一切，心都不應停靠、不應執著在任何地方，就這樣去布施——也就是說，不依著「色」去布施，也不依著聲、香、味、觸、法去布施。須菩提，菩薩就應當這樣布施：不停靠在任何「相」上。
〔二〕不停靠在相上，福德便量不出來
經曰：
何以故？若菩薩不住相布施，其福德不可思量。
為什麼這樣說呢？因為菩薩如果不停靠在相上去布施，他所得到的福德，便多到無法衡量。
〔三〕像虛空一樣量不出來，只當依此而住
經曰：
「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。
佛問：須菩提，你怎麼想？東方的虛空，量得出來嗎？須菩提答：量不出來，世尊。佛又問：那南方、西方、北方，加上四個斜角、上方、下方的虛空，量得出來嗎？答：量不出來，世尊。佛說：須菩提，菩薩不停靠在相上去布施，所得的福德也像這樣，量不出來。須菩提，菩薩就只應當依照我這樣教的去安住自己的心。
〔1〕Give without the mind resting on anything
The sūtra says:
「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。
The Buddha went on: Subhūti, toward all things a bodhisattva's mind should rest on nothing, should cling to nothing — and so give. That is, he gives without leaning on sights, and without leaning on sounds, smells, tastes, touches, or mental objects. Subhūti, this is how a bodhisattva should give: without resting on any mark.
〔2〕Resting on no mark, the merit cannot be measured
The sūtra says:
何以故？若菩薩不住相布施，其福德不可思量。
Why is this said? Because if a bodhisattva gives without resting on any mark, the merit he gains is so great it cannot be measured.
〔3〕Beyond measure, like empty space — only abide as taught
The sūtra says:
「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。
The Buddha asked: Subhūti, what do you think — can the empty space to the east be measured? Subhūti answered: It cannot, World-Honored One. The Buddha asked again: And the empty space to the south, west, and north, the four corners, above and below — can it be measured? He answered: It cannot, World-Honored One. The Buddha said: Subhūti, when a bodhisattva gives without resting on any mark, the merit is just like this — beyond measure. Subhūti, a bodhisattva should simply make his mind abide just as I have taught.
Shi Huijing · Zhiyue · jingang · Division 4 · Wondrous Practice Without Abiding · vernacular · Spring 2026
分五 如理實見分The Diamond Sūtra · Division 5, Seeing Truly, According to Principle (Plain Reading)
全文五層 →Full five layers →〔一〕可以身相見如來嗎
經曰：
「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。」
佛問：「須菩提，你怎麼想？可以憑佛的身相，就見到如來嗎？」須菩提答：「不可以的，世尊！不能憑身相就見到如來。為什麼呢？因為如來所說的身相，並不是真有一個實在的身相。」
〔二〕凡所有相皆是虛妄，見諸相非相則見如來
經曰：
佛告須菩提：「凡所有相，皆是虛妄；若見諸相非相，則見如來。」
佛告訴須菩提：「凡是一切有形相的東西，都是虛假不實的；如果能在這一切相上，見到它們並不是真實的相，那就見到如來了。」
〔1〕Can the Tathāgata be seen by his bodily marks?
The sūtra says:
「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。」
The Buddha asked: "Subhūti, what do you think — can the Tathāgata be seen by his bodily marks?" Subhūti answered: "No, World-Honored One. The Tathāgata cannot be seen by his bodily marks. Why? Because the bodily marks the Tathāgata speaks of are no real, substantial bodily marks at all."
〔2〕All marks are false; see the marks as no-marks, and you see the Tathāgata
The sūtra says:
佛告須菩提：「凡所有相，皆是虛妄；若見諸相非相，則見如來。」
The Buddha told Subhūti: "Whatever has marks is false and unreal. If, in the midst of all marks, you can see that they are no real marks, then you see the Tathāgata."
Shi Huijing · Zhiyue · jingang · Division 5 · Seeing Truly, According to Principle · vernacular · Spring 2026
分六 正信希有分The Diamond Sūtra · Division 6, Right Faith Is Rare (Plain Reading)
全文五層 →Full five layers →〔一〕善現問：後世頗有生實信者否
經曰：
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。
須菩提對佛說：「世尊！會有眾生，聽到這樣的言說章句，生起真實的信心嗎？」佛告訴須菩提：「不要這樣說。如來滅度以後、到了後五百歲那衰惡的時候，仍會有持守戒律、修積福德的人，對這樣的章句能夠生起信心，並把它當作真實的道理。要知道，這樣的人，不是只在一尊佛、兩尊佛、三尊四尊五尊佛那裡種下善根，而是早已在無量千萬尊佛那裡種下了種種善根。
〔二〕一念淨信，如來悉知悉見，得無量福德
經曰：
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。
這樣的人聽到這些章句，哪怕只是一念之間生起清淨的信心——須菩提！如來都完全知道、完全看見，這些眾生因此得到這樣無量的福德。為什麼呢？因為這些眾生心裡，已經不再有『我』的相、『人』的相、『眾生』的相、『壽者』的相了。
〔三〕無法相，亦無非法相
經曰：
「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。
「他們也不再執取『法』的相，也不執取『沒有法』的相。為什麼呢？因為這些眾生如果心裡一執取相，就是執著了『我、人、眾生、壽者』。如果執取『有法』的相，也就是執著了『我、人、眾生、壽者』。又為什麼呢？如果執取『沒有法』的相，同樣是執著了『我、人、眾生、壽者』。
〔四〕不應取法不應取非法·筏喻
經曰：
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。』
所以，不應當執取『有法』，也不應當執取『沒有法』。正因為這個道理，如來常常說：『你們眾比丘，要明白我所說的法，就像渡河用的筏一樣——連我所說的法，到了岸都尚且應當捨下，何況那些不是法的東西呢？』
〔1〕Subhūti asks: in a later age, will there be any who give true faith?
The sūtra says:
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。
Subhūti said to the Buddha: "World-Honored One, will there be beings who, hearing words and lines such as these, give rise to true faith?" The Buddha told Subhūti: "Do not say so. Even after the Tathāgata has passed away, in the last five hundred years of decline, there will still be those who keep the precepts and cultivate merit, who can give rise to faith in lines such as these and take them as true. Know that such a person has not planted roots of goodness with just one Buddha, or two, three, four, or five Buddhas, but has long since planted every kind of root of goodness with measureless thousands upon thousands of Buddhas.
〔2〕A single thought of pure faith — the Tathāgata fully knows and sees it; the merit is measureless
The sūtra says:
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。
Such a person, on hearing these lines, gives rise to pure faith even in a single thought — and Subhūti, the Tathāgata fully knows and fully sees that these beings thereby gain measureless merit like this. Why? Because in the minds of these beings there is no longer any mark of a self, mark of a person, mark of a being, or mark of a life-span.
〔3〕No mark of dharma, and no mark of non-dharma
The sūtra says:
「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。
"They no longer grasp the mark of 'dharma,' nor do they grasp the mark of 'no-dharma.' Why? Because if the mind of these beings grasps at any mark, that is to cling to self, person, being, and life-span. If one grasps the mark of 'there is a dharma,' that too is to cling to self, person, being, and life-span. And why again? If one grasps the mark of 'there is no dharma,' that likewise is to cling to self, person, being, and life-span.
〔4〕One should grasp neither dharma nor non-dharma · the raft simile
The sūtra says:
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。』
"Therefore one should not grasp at 'there is a dharma,' nor grasp at 'there is no dharma.' It is for just this reason that the Tathāgata often says: 'You monks, understand that the Dharma I teach is like a raft for crossing a river — even the Dharma I teach is to be let go once the far shore is reached, how much more so what is not the Dharma.'"
Shi Huijing · Zhiyue · jingang · Division 6 · Right Faith Is Rare · vernacular · Spring 2026
分七 無得無說分The Diamond Sūtra · Division 7, Nothing Attained, Nothing Taught (Plain Reading)
全文五層 →Full five layers →〔一〕雙問：如來得菩提耶？有所說法耶？
經曰：
「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！你怎麼想？如來真的得到了無上正等正覺這件事嗎？如來真的有講說過什麼法嗎？」
〔二〕善現答：無有定法得、無有定法說
經曰：
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。
須菩提回答說：「照我理解佛所說的義理，並沒有一個固定的東西可以叫作無上正等正覺，也沒有一個固定的法是如來可以講說的。
〔三〕所說法不可取、不可說、非法、非非法
經曰：
何以故？如來所說法，皆不可取、不可說、非法、非非法。
為什麼這樣說呢？因為如來所講說的法，都是取不住的、說不出的，說它是個實有的法也不對，說它什麼法都不是也不對。
〔四〕一切賢聖皆以無為法而有差別
經曰：
所以者何？一切賢聖皆以無為法而有差別。」
之所以如此，是因為一切賢人聖者，都是依著那無造作的無為法，才分出了高下深淺的不同。」
〔1〕A twofold question: has the Tathāgata attained awakening? has he taught any dharma?
The sūtra says:
「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？」
"Subhūti, what do you think — has the Tathāgata in fact attained supreme, perfect awakening? And has the Tathāgata in fact taught any dharma?"
〔2〕Subhūti answers: there is no fixed dharma to attain, and none to teach
The sūtra says:
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。
Subhūti answered: "As I understand the meaning of what the Buddha has taught, there is no fixed thing that can be called supreme, perfect awakening, and there is no fixed dharma that the Tathāgata can teach.
〔3〕The dharma taught cannot be grasped, cannot be told, is neither dharma nor non-dharma
The sūtra says:
何以故？如來所說法，皆不可取、不可說、非法、非非法。
Why is this said? Because the dharma the Tathāgata teaches can none of it be grasped and none of it be told; to call it a really existing dharma is wrong, and to call it no dharma at all is also wrong.
〔4〕All the worthy and the holy differ by way of the unconditioned dharma
The sūtra says:
所以者何？一切賢聖皆以無為法而有差別。」
And why so? Because all the worthy ones and the holy ones differ from one another in their rank and depth only by way of that unconditioned dharma, free of all contriving."
Shi Huijing · Zhiyue · jingang · Division 7 · Nothing Attained, Nothing Taught · vernacular · Spring 2026
分八 依法出生分The Diamond Sūtra · Division 8, Born of the Dharma (Plain Reading)
全文五層 →Full five layers →〔一〕七寶布施福德甚多，即非福德性
經曰：
「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。」
「須菩提！你怎麼想？假如有人拿滿滿一個三千大千世界那麼多的七種珍寶來行布施，這個人所得到的福德，算多不算多？」須菩提回答：「很多，世尊！為什麼這樣說呢？因為這福德並不是真有一個實在的『福德自性』可得，正因為它無實自性，如來才說它福德多。」
〔二〕持四句偈為他人說，其福更勝
經曰：
「若復有人，於此經中受持乃至四句偈等，為他人說，其福勝彼。
「如果另外有一個人，能夠在這部經裡受持，乃至只是受持其中的四句偈，並且把它講給別人聽，那麼這個人所得的福，反而勝過前面那位用滿世界七寶布施的人。」
〔三〕諸佛及菩提法皆從此經出，所謂佛法即非佛法
經曰：
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。
「為什麼持經之福反而更勝呢？須菩提！因為一切諸佛，以及諸佛所成就的那個無上正等正覺之法，全都是從這部經出生的。須菩提！而所說的『佛法』，並不是真有一個叫『佛法』的實法可執——正因它無實自性，才是真正的佛法。」
〔1〕Giving the seven treasures gains great merit — which is no merit-nature
The sūtra says:
「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。」
"Subhūti, what do you think — if someone took the seven kinds of treasure, enough to fill a whole great-thousandfold world-system, and gave them all away, would the merit this person gains be much or not?" Subhūti answered: "Very much, World-Honored One! Why is this said? Because this merit is no real, substantial 'merit-nature' to be had; it is just because it has no substantial nature of its own that the Tathāgata calls it much."
〔2〕Holding even a four-line verse and teaching it to others — that merit is greater still
The sūtra says:
「若復有人，於此經中受持乃至四句偈等，為他人說，其福勝彼。
"And if there were another person who could take up and hold even a four-line verse from this sūtra and teach it to others, the merit this person gains would surpass that of the one who gave away treasures enough to fill the world."
〔3〕All Buddhas and the dharma of awakening come from this sūtra; what is called Buddha-dharma is no Buddha-dharma
The sūtra says:
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。
"Why does upholding the sūtra gain greater merit? Subhūti, because all the Buddhas, and the dharma of supreme, perfect awakening that the Buddhas accomplish, all come forth from this sūtra. Subhūti, and what is called 'Buddha-dharma' is no real, graspable thing named 'Buddha-dharma' — it is just because it has no substantial nature of its own that it is the true Buddha-dharma."
Shi Huijing · Zhiyue · jingang · Division 8 · Born of the Dharma · vernacular · Spring 2026
分九 一相無相分The Diamond Sūtra · Division 9, One Mark, No Mark (Plain Reading)
全文五層 →Full five layers →〔一〕須陀洹——入流而無所入
經曰：
「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！你怎麼想？一位須陀洹，能不能起這樣的念頭：『我得到了須陀洹這個果位』呢？」須菩提回答：「不能的，世尊！為什麼這樣說呢？所謂須陀洹，名字叫作「入流」，可是他其實並沒有入到一個什麼地方去——他不入色、不入聲、香、味、觸、法這六塵，只是假借這個名字叫作須陀洹罷了。」
〔二〕斯陀含、阿那含——名往來不來而實無往來無來
經曰：
「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！你怎麼想？一位斯陀含，能不能起這樣的念頭：『我得到了斯陀含這個果位』呢？」須菩提回答：「不能的，世尊！為什麼這樣說呢？所謂斯陀含，名字叫作「一往來」，可是他其實並沒有一個真實的往來，只是假借這個名字叫作斯陀含罷了。」「須菩提！你怎麼想？一位阿那含，能不能起這樣的念頭：『我得到了阿那含這個果位』呢？」須菩提回答：「不能的，世尊！為什麼這樣說呢？所謂阿那含，名字叫作「不來」，可是他其實並沒有一個真實的來，所以才叫作阿那含。」
〔三〕阿羅漢——實無有法名，作得念即著四相
經曰：
「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。
「須菩提！你怎麼想？一位阿羅漢，能不能起這樣的念頭：『我得到了阿羅漢這個道果』呢？」須菩提回答：「不能的，世尊！為什麼這樣說呢？因為實在沒有一個東西可以叫作「阿羅漢」。世尊！倘若一位阿羅漢起了這樣的念頭：『我得到了阿羅漢道』，那麼他就已經執著在「我、人、眾生、壽者」這四種相上了。」
〔四〕無諍第一·實無所行，乃名樂阿蘭那行
經曰：
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。」
「世尊！佛曾說我已得「無諍三昧」、在眾人之中最為第一，是第一位離了貪欲的阿羅漢。可是我自己並不起這樣的念頭：『我是個離了欲的阿羅漢。』世尊！我倘若起了這樣的念頭：『我得到了阿羅漢道』，那麼世尊就不會說須菩提是個樂於修寂靜行的人了。正因為須菩提其實並沒有一個「我在行什麼」的行可執，所以才說須菩提是個樂於寂靜行的人。」
〔1〕Srotaāpanna — entering the stream, yet entering nothing
The sūtra says:
「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。」
"Subhūti, what do you think — can a srotaāpanna have the thought, 'I have gained the fruit of srotaāpanna'?" Subhūti answered: "No, World-Honored One! Why is this said? A srotaāpanna is called 'stream-enterer,' yet in fact he has entered nowhere at all — he does not enter into sights, sounds, smells, tastes, touches, or mental objects, these six dusts; it is only by borrowing this name that he is called a srotaāpanna."
〔2〕Sakṛdāgāmin, anāgāmin — named 'once more' and 'no-coming,' yet with no real coming or going
The sūtra says:
「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。」
"Subhūti, what do you think — can a sakṛdāgāmin have the thought, 'I have gained the fruit of sakṛdāgāmin'?" Subhūti answered: "No, World-Honored One! Why is this said? A sakṛdāgāmin is called 'once-returner,' yet in fact there is no real going and coming for him; it is only by borrowing this name that he is called a sakṛdāgāmin." "Subhūti, what do you think — can an anāgāmin have the thought, 'I have gained the fruit of anāgāmin'?" Subhūti answered: "No, World-Honored One! Why is this said? An anāgāmin is called 'non-returner,' yet in fact there is no real coming for him, and that is why he is called an anāgāmin."
〔3〕Arhat — in truth there is no such thing as the name; to take the thought is to cling to the four marks
The sūtra says:
「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。
"Subhūti, what do you think — can an arhat have the thought, 'I have gained the way of the arhat'?" Subhūti answered: "No, World-Honored One! Why is this said? Because in truth there is no real thing that can be called 'arhat.' World-Honored One, if an arhat were to have the thought, 'I have gained the way of the arhat,' then he would already be clinging to the four marks of self, person, being, and life-span."
〔4〕Foremost in non-contention · with nothing really practiced, hence called one who delights in the practice of stillness
The sūtra says:
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。」
"World-Honored One, the Buddha has said that I have attained the samādhi of non-contention, and am foremost among all people — the first among arhats free of desire. Yet I do not have the thought, 'I am an arhat free of desire.' World-Honored One, if I were to have the thought, 'I have gained the way of the arhat,' then the World-Honored One would not say that Subhūti is one who delights in the practice of stillness. It is just because Subhūti in truth has no 'practice that I am practicing' to cling to that he is called one who delights in the practice of stillness."
Shi Huijing · Zhiyue · jingang · Division 9 · One Mark, No Mark · vernacular · Spring 2026
分十 莊嚴淨土分The Diamond Sūtra · Division 10, Adorning the Pure Land (Plain Reading)
全文五層 →Full five layers →〔一〕然燈佛所實無所得
經曰：
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。」
佛告訴須菩提：「你怎麼想？如來當年在然燈佛那裡，對於佛法有沒有得到一個什麼東西呢？」須菩提答：「世尊！如來在然燈佛那裡，對於佛法其實並沒有得到什麼。」
〔二〕莊嚴佛土即非莊嚴
經曰：
「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。」
「須菩提！你怎麼想？菩薩有沒有真去莊嚴一個佛的國土呢？」「並沒有，世尊！為什麼這樣說呢？所說的莊嚴佛土，並不是真有一個實在的莊嚴可作，只是假借這個名字叫作莊嚴罷了。」
〔三〕應無所住而生其心
經曰：
「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。
「正因如此，須菩提，眾菩薩摩訶薩就應當這樣生起清淨的心：不應當執著在色上而起心，不應當執著在聲、香、味、觸、法上而起心，應當不執著在任何地方，而生起這顆心。」
〔四〕須彌山王大身
經曰：
「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。」
「須菩提！打個比方，假如有一個人，他的身體像須彌山王那樣高大，你怎麼想？這個身體算大嗎？」須菩提說：「非常大，世尊！為什麼這樣說呢？因為佛所說的並不是真有一個實在的身，只是假借這個名字叫作大身罷了。」
〔1〕At Dīpaṃkara Buddha's place, in truth nothing was attained
The sūtra says:
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。」
The Buddha said to Subhūti: "What do you think? Back when the Tathāgata was at Dīpaṃkara Buddha's place, did he attain anything with regard to the Dharma?" Subhūti answered: "World-Honored One! When the Tathāgata was at Dīpaṃkara Buddha's place, he in truth attained nothing with regard to the Dharma."
〔2〕Adorning the buddha-land is not adorning
The sūtra says:
「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。」
"Subhūti! What do you think? Does a bodhisattva truly adorn a buddha-land?" "He does not, World-Honored One! Why is that? What is called adorning a buddha-land is not some real adorning that can be done; it is only borrowing the name and calling it adorning."
〔3〕Abiding nowhere, give rise to the mind
The sūtra says:
「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。
"For this reason, Subhūti, the bodhisattva-mahāsattvas should give rise to a pure mind in just this way: they should not let the mind arise by abiding in form, nor let the mind arise by abiding in sound, scent, taste, touch, or mental objects; they should abide nowhere at all, and so give rise to this mind."
〔4〕The great body, like Mount Sumeru, king of mountains
The sūtra says:
「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。」
"Subhūti! Take an example: suppose there were a person whose body was as vast as Mount Sumeru, king of mountains. What do you think — would such a body be great?" Subhūti said: "Very great, World-Honored One! Why? Because what the Buddha calls it is not a real body; it is only borrowing the name and calling it a great body."
Shi Huijing · Zhiyue · jingang · Division 10 · Adorning the Pure Land · vernacular · Spring 2026
分十一 無為福勝分The Diamond Sūtra · Division 11, The Unconditioned Surpasses in Merit (Plain Reading)
全文五層 →Full five layers →〔一〕恒河沙喻：沙復為河，河復有沙
經曰：
「須菩提！如恒河中所有沙數，如是沙等恒河，於意云何？是諸恒河沙寧為多不？」須菩提言：「甚多，世尊！但諸恒河尚多無數，何況其沙。」
佛說：「須菩提！就像一條恒河裡所有的沙，把每一粒沙都當作一條恒河，這麼多恒河裡的沙——你怎麼想？這些恒河的沙算不算多呢？」須菩提回答：「太多了，世尊！單是那些恒河，就已經多得數不清，何況河裡的沙呢。」
〔二〕七寶遍滿爾所世界布施，得福甚多
經曰：
「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！」
佛說：「須菩提！我現在老實告訴你：如果有善男子、善女人，拿七種珍寶裝滿那麼多——像恒河沙數那麼多的三千大千世界，全用來布施，他所得的福多不多呢？」須菩提回答：「很多，世尊！」
〔三〕持經四句為他人說，此福勝前福德
經曰：
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。
佛告訴須菩提：「假如有善男子、善女人，對於這部經，哪怕只是受持其中的四句偈，又能為別人講說，那麼這份福德，要勝過前面那以無量七寶布施所得的福德。」
〔1〕The simile of the Ganges' sands: each sand its own river, each river its sands
The sūtra says:
「須菩提！如恒河中所有沙數，如是沙等恒河，於意云何？是諸恒河沙寧為多不？」須菩提言：「甚多，世尊！但諸恒河尚多無數，何況其沙。」
The Buddha said: "Subhūti! Take all the grains of sand in one Ganges River, and let each single grain stand for one whole Ganges River. Now think of all the sand in all those rivers — what do you think? Would those Ganges' sands be many?" Subhūti replied: "Very many, World-Honored One! The Ganges Rivers alone would already be beyond counting, let alone their sand."
〔2〕Filling that many worlds with the seven treasures as a gift earns much merit
The sūtra says:
「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！」
The Buddha said: "Subhūti! I tell you now in plain truth: suppose a good man or good woman were to take the seven kinds of treasure and fill that many — as many as the Ganges' sands — three-thousandfold great-thousand world-systems, and give them all away as a gift; would the merit they gained be much?" Subhūti replied: "Very much, World-Honored One!"
〔3〕Keeping four lines of the sūtra and teaching them surpasses that merit
The sūtra says:
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。
The Buddha said to Subhūti: "Suppose a good man or good woman, with regard to this sūtra, were to receive and keep even so little as a four-line verse from it, and could explain it to others — then this merit would surpass the former merit, the merit gained from giving away those measureless treasures."
Shi Huijing · Zhiyue · jingang · Division 11 · The Unconditioned Surpasses in Merit · vernacular · Spring 2026
分十二 尊重正教分The Diamond Sūtra · Division 12, Revering the True Teaching (Plain Reading)
全文五層 →Full five layers →〔一〕隨說是經之處，世間天人皆應供養如佛塔廟
經曰：
「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？
「還有，須菩提！只要有人在某個地方講說這部經，哪怕只講到其中的四句偈，你就該知道：這個地方，一切世間的天、人、阿修羅都應當前來供養，就像供養佛的塔廟一樣。何況還有人能夠完完整整地受持、讀誦這部經呢——那地方、那個人，自然更該受供養了。
〔二〕受持讀誦之人，成就最上希有之法
經曰：
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。」
須菩提！你該知道，這樣受持讀誦的人，已成就了最上、第一、世間稀有的法。凡是這部經典所在的地方，就等於有佛在那裡，也等於有值得尊重的佛弟子在那裡。」
〔1〕Wherever this sūtra is spoken, gods and humans should make offerings as to a buddha-shrine
The sūtra says:
「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？
"Furthermore, Subhūti! Wherever someone expounds this sūtra, even so little as a four-line verse of it, you should know that to that very place all the gods, humans, and asuras of the whole world should come and make offerings, just as they would make offerings at a buddha's shrine or temple. And how much more so where there is a person who can fully receive, keep, and recite this sūtra — that place and that person are all the more worthy of offerings."
〔2〕One who receives, keeps, and recites it accomplishes the highest, rarest Dharma
The sūtra says:
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。」
"Subhūti! You should know that such a person — one who thus receives, keeps, and recites it — has accomplished the highest, the foremost, the rarest Dharma in the world. And wherever this sūtra is found, it is as though a buddha were present there, and as though a disciple worthy of reverence were present there."
Shi Huijing · Zhiyue · jingang · Division 12 · Revering the True Teaching · vernacular · Spring 2026
分十三 如法受持分The Diamond Sūtra · Division 13, Receiving and Keeping the Dharma As It Is (Plain Reading)
全文五層 →Full five layers →〔一〕問經名與奉持，佛立「金剛般若波羅蜜」之名而即遣其名
經曰：
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。
那時，須菩提對佛說：「世尊！這部經應當叫什麼名字？我們又該怎樣奉持它呢？」佛告訴須菩提：「這部經就叫作『金剛般若波羅蜜』。你們就用這個名字來奉持。為什麼這樣立名呢？須菩提，佛所說的般若波羅蜜，並不是真有一個實在的『般若波羅蜜』可取。」
〔二〕如來無所說 · 微塵即非微塵 · 世界即非世界
經曰：
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！你怎麼想？如來有沒有說過什麼法呢？」須菩提對佛說：「世尊！如來並沒有說過什麼。」「須菩提！你怎麼想？三千大千世界裡所有的微塵，算不算多呢？」須菩提說：「很多，世尊！」「須菩提！這許許多多的微塵，如來說它們並不是真有實在的微塵，只是假借這個名字叫作微塵。如來說的世界，也不是真有一個實在的世界，只是假借這個名字叫作世界。」
〔三〕三十二相即是非相
經曰：
「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，即是非相，是名三十二相。」
「須菩提！你怎麼想？可以憑著三十二相來見如來嗎？」「不可以的，世尊！不能憑著三十二相見到如來。為什麼呢？因為如來所說的三十二相，並不是真有實在的相，只是假借這個名字叫作三十二相。」
〔四〕捨身命布施，不如持說四句偈
經曰：
「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，為他人說，其福甚多。」
「須菩提！假如有善男子、善女人，拿等同恒河沙那麼多的身命去布施；可是另外有一個人，只從這部經裡，哪怕受持四句偈這麼一小段，又為別人講說，這人的福就非常多了。」
〔1〕Asked the sūtra's name and how to uphold it, the Buddha sets up the name "Vajra-Prajñā-Pāramitā" and at once withdraws it
The sūtra says:
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。
At that time Subhūti said to the Buddha: "World-Honored One! What should this sūtra be called? And how are we to uphold it?" The Buddha told Subhūti: "This sūtra is called 'Vajra-Prajñā-Pāramitā.' By this name you should uphold it. Why is it named so? Subhūti, what the Buddha calls prajñā-pāramitā is not some real thing called 'prajñā-pāramitā' that can be grasped."
〔2〕The Tathāgata has taught nothing · motes of dust are not motes · a world is not a world
The sūtra says:
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。
"Subhūti! What do you think? Has the Tathāgata taught any Dharma at all?" Subhūti said to the Buddha: "World-Honored One! The Tathāgata has taught nothing." "Subhūti! What do you think? Are all the motes of dust in the three-thousandfold great-thousand world-system many?" Subhūti said: "Very many, World-Honored One!" "Subhūti! These many motes of dust — the Tathāgata says they are not real motes of dust; it is only borrowing the name and calling them motes of dust. And what the Tathāgata calls a world is not a real world either; it is only borrowing the name and calling it a world."
〔3〕The thirty-two marks are precisely not marks
The sūtra says:
「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，即是非相，是名三十二相。」
"Subhūti! What do you think? Can one see the Tathāgata by means of the thirty-two marks?" "One cannot, World-Honored One! One cannot see the Tathāgata by means of the thirty-two marks. Why? Because the thirty-two marks of which the Tathāgata speaks are not real marks; it is only borrowing the name and calling them the thirty-two marks."
〔4〕Giving away body and life does not match keeping and telling four lines
The sūtra says:
「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，為他人說，其福甚多。」
"Subhūti! Suppose a good man or good woman were to give away their body and life in giving, as many times as there are sands in the Ganges; and suppose another person, from within this sūtra, were to receive and keep even so little as a four-line verse and tell it to others — this person's merit would be very great."
Shi Huijing · Zhiyue · jingang · Division 13 · Receiving and Keeping the Dharma As It Is · vernacular · Spring 2026
分十四 離相寂滅分The Diamond Sūtra · Division 14, Beyond Marks, the Peace of Cessation (Plain Reading)
全文五層 →Full five layers →〔一〕須菩提涕淚悲泣，聞經生實相
經曰：
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。
那時，須菩提聽佛說了這部經，深深領會了其中的義理旨趣，感動得流下眼淚、哀傷哭泣，對佛說：「真是希有啊，世尊！佛宣說了這樣甚深的經典，我從過去以來所修得的慧眼，從不曾聽聞過這樣的一部經。世尊！如果有人能聽到這部經，信心清淨明潔，便能生起實相，要知道這個人成就了第一等的、最希有的功德。世尊！這所謂的實相，其實並不是一個相，正因如此，如來才假借這個名字稱它作實相。
〔二〕後五百歲離四相·離一切諸相則名諸佛
經曰：
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。」
世尊！我如今能聽到這樣的經典，要我信解、受持並不困難；可是到了將來世的後五百年，若還有眾生能聽到這部經，並能信解、受持，這個人就是第一等的希有了。為什麼呢？因為這個人心裡已經沒有『我』的相、『人』的相、『眾生』的相、『壽者』的相了。又為什麼呢？因為『我』的相其實就不是一個相，『人』的相、『眾生』的相、『壽者』的相，也都不是相。再為什麼呢？因為遠離了一切諸相，這就叫作諸佛。」
〔三〕佛印可·說第一波羅蜜·忍辱波羅蜜即非
經曰：
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。
佛告訴須菩提：「正是這樣，正是這樣！如果有人能聽到這部經，而心裡不驚、不怖、不畏，要知道這個人是極為希有的。為什麼呢？須菩提！如來所說的第一波羅蜜，並不是真有一個實在的第一波羅蜜，只是假借這個名字叫作第一波羅蜜。須菩提！所謂的忍辱波羅蜜，如來說它並不是一個實在的忍辱波羅蜜。
〔四〕歌利王割截身體·五百世忍辱仙人為證
經曰：
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。
為什麼這樣說呢？須菩提！就像我從前被歌利王一塊塊割截身體的時候，我在那一刻，並沒有『我』的相、沒有『人』的相、沒有『眾生』的相、沒有『壽者』的相。為什麼這樣說呢？因為我在過去被一節一節支解肢體的時候，假如還存著『我』的相、『人』的相、『眾生』的相、『壽者』的相，就應當生起瞋恨了〔卻並沒有〕。須菩提！我又回想過去在五百世裡作忍辱仙人，在那麼多世裡，都沒有『我』的相、沒有『人』的相、沒有『眾生』的相、沒有『壽者』的相。
〔五〕應離一切相發菩提心·應生無所住心
經曰：
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。』
正因如此，須菩提！菩薩應當遠離一切相，發起求無上正等正覺的心；不應當執著色而生心，也不應當執著聲、香、味、觸、法而生心，應當生起一個無所執著的心。若是心裡有所執著，那就不是真正的安住了。正因如此，佛說菩薩的心不應當執著色而行布施。須菩提！菩薩為了利益一切眾生，就應當這樣去布施。如來說：『一切諸相，其實都不是相。』又說：『一切眾生，其實也不是眾生。』
〔六〕如來五語真實·此法無實無虛·入闇·有目日光二喻
經曰：
「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，如人入闇，則無所見；若菩薩心不住法而行布施，如人有目，日光明照，見種種色。「須菩提！當來之世，若有善男子、善女人，能於此經受持、讀誦，則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。
須菩提！如來是說真話的人、說實話的人、說如實之理的人、不說誑言的人、不說兩樣話的人。須菩提！如來所成就的法，這個法既不是實有、也不是虛無。須菩提！如果菩薩的心執著於法而行布施，就好像人走進暗處，什麼也看不見；如果菩薩的心不執著於法而行布施，就好像人有眼睛，又有日光明亮照耀，能看見種種色相。須菩提！到了將來世，若有善男子、善女人，能對這部經受持、讀誦，如來就會以佛的智慧完全知道這個人、完全看見這個人，使他都能成就無量無邊的功德。
〔1〕Subhūti weeps, and on hearing the sūtra the mark of reality arises
The sūtra says:
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。
At that time, hearing the Buddha expound this sūtra, Subhūti understood its meaning and aim deeply, and, moved to tears and weeping in sorrow, said to the Buddha: "How rare, World-Honored One! The Buddha has expounded so profound a sūtra. With the eye of wisdom I have gained from of old, I have never before heard such a sūtra. World-Honored One! If there is someone who can hear this sūtra, and whose faith is pure and clear, then the mark of reality arises in him — and you should know that this person accomplishes the foremost and rarest merit. World-Honored One! This 'mark of reality' is in truth not a mark; that is why the Tathāgata borrows the name and calls it the mark of reality."
〔2〕In the last five hundred years, free of the four marks · to be free of all marks is to be called the buddhas
The sūtra says:
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。」
"World-Honored One! For me to hear such a sūtra now, and to believe and understand it, to receive and keep it, is not so hard. But in a future age, in the last five hundred years, if there is a being who can hear this sūtra and believe, understand, receive, and keep it — that person is the foremost and rarest of all. Why is that? Because in this person there is no mark of a self, no mark of a person, no mark of a being, no mark of a life-span. And why? Because the mark of a self is in truth not a mark, and the marks of a person, a being, and a life-span are also not marks. Why? Because to be free of all marks whatsoever is what is called the buddhas."
〔3〕The Buddha confirms it · the supreme pāramitā · the pāramitā of patience is not
The sūtra says:
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。
The Buddha told Subhūti: "Just so, just so! If there is someone who can hear this sūtra and is not startled, not alarmed, not afraid, you should know that this person is exceedingly rare. Why? Subhūti! What the Tathāgata calls the supreme pāramitā is not some real supreme pāramitā; it is only borrowing the name and calling it the supreme pāramitā. Subhūti! As for the pāramitā of patience, the Tathāgata says it is not a real pāramitā of patience.
〔4〕King Kaliṅga cutting the body apart · five hundred lifetimes as the rishi of patience bear witness
The sūtra says:
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。
Why is this said? Subhūti! Long ago, when King Kaliṅga cut my body apart piece by piece, at that moment I had no mark of a self, no mark of a person, no mark of a being, no mark of a life-span. Why do I say this? Because, when in that past age my limbs were severed joint from joint, had I still held to a mark of a self, of a person, of a being, of a life-span, anger and hatred would surely have arisen — yet none did. Subhūti! I also recall that in the past, for five hundred lifetimes, I was the rishi of patience, and through all those lifetimes I had no mark of a self, no mark of a person, no mark of a being, no mark of a life-span.
〔5〕Free of all marks, give rise to the awakening-mind · give rise to a mind that abides nowhere
The sūtra says:
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。』
For this reason, Subhūti, a bodhisattva should be free of all marks and give rise to the mind set on supreme, perfect awakening. He should not let the mind arise by abiding in form, nor let the mind arise by abiding in sound, scent, taste, touch, or mental objects; he should give rise to a mind that abides nowhere. If the mind abides anywhere, that is in truth not abiding. This is why the Buddha says that a bodhisattva's mind should not give a gift by abiding in form. Subhūti! For the benefit of all beings, a bodhisattva should give in just this way. The Tathāgata says: 'All marks whatsoever are in truth not marks.' And he also says: 'All beings are in truth not beings.'
〔6〕The Tathāgata's five true words · this Dharma is neither real nor unreal · the simile of entering the dark, and of having eyes in sunlight
The sūtra says:
「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，如人入闇，則無所見；若菩薩心不住法而行布施，如人有目，日光明照，見種種色。「須菩提！當來之世，若有善男子、善女人，能於此經受持、讀誦，則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。
Subhūti! The Tathāgata is one who speaks the true, one who speaks the real, one who speaks things as they are, one who does not speak falsely, one who does not speak inconsistently. Subhūti! The Dharma the Tathāgata has attained — this Dharma is neither real nor unreal. Subhūti! If a bodhisattva gives a gift with a mind that abides in things, it is like a person who walks into the dark and sees nothing; if a bodhisattva gives a gift with a mind that does not abide in things, it is like a person who has eyes, and in the bright shining of sunlight sees forms of every kind. Subhūti! In an age to come, if there is a good man or good woman who can receive, keep, and recite this sūtra, then the Tathāgata, with the wisdom of a buddha, fully knows this person and fully sees this person, so that they all accomplish measureless, boundless merit.
Shi Huijing · Zhiyue · jingang · Division 14 · Beyond Marks, the Peace of Cessation · vernacular · Spring 2026
分十五 持經功德分The Diamond Sūtra · Division 15, The Merit of Upholding the Sūtra (Plain Reading)
全文五層 →Full five layers →〔一〕三時捨身較量：盡劫捨身，不如聞經信心不逆
經曰：
「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、為人解說。
「須菩提！假如有善男子、善女人，在一天的頭一段時辰裡，拿等同恒河沙那麼多的身命去布施，中間一段時辰裡，又拿等同恒河沙那麼多的身命去布施，末後一段時辰裡，也拿等同恒河沙那麼多的身命去布施；像這樣一直布施，經過無量無數百千萬億劫，都拿身命去布施。可是另外有一個人，只是聽到這部經，心裡生起信心、不違逆，這人的福德就勝過前面那位捨身的人了——何況他還能書寫、受持、讀誦、又為別人解說呢。」
〔二〕經有無邊功德，受持之人則為荷擔如來菩提
經曰：
「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，皆得成就不可量、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。
「須菩提！簡要地說，這部經有著想不到、量不盡、沒有邊際的功德。如來是為發起大乘心的人而說的，是為發起最上乘心的人而說的。如果有人能夠受持、讀誦、又廣為別人講說，如來都清清楚楚知道這個人、看見這個人，他們都能成就那無法計量、無法稱說、沒有邊際、不可思議的功德；像這樣的人，就等於是用肩把如來的無上正等正覺，整個擔負了起來。」
〔三〕樂小法者不能受持，經所在處則為是塔
經曰：
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。
「為什麼這樣說呢？須菩提！如果一個人只喜歡小乘的法，又執著有『我』、有『人』、有『眾生』、有『壽者』這些見解，那他對這部經，就沒辦法去聽、去受、去讀誦、去為別人解說了。須菩提！無論在什麼地方，只要有這部經，一切世間的天、人、阿修羅都應當來供養；要知道這個地方就如同一座佛塔，大家都應該恭敬它、向它禮拜、繞著它行禮，並且用種種香花撒在這個地方。」
〔1〕Weighing the gift of one's body through the three watches: a whole age of giving the body cannot match hearing the sūtra with faith unopposed
The sūtra says:
「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、為人解說。
"Subhūti! Suppose a good man or good woman were, in the first watch of the day, to give away bodies as many as the sands of the Ganges; and in the midday watch were again to give away bodies as many as the sands of the Ganges; and in the last watch were likewise to give away bodies as many as the sands of the Ganges; and were to go on giving the body like this through measureless hundreds of thousands of millions of billions of eons. And suppose there were another person who merely heard this sūtra, and in whose mind faith arose without opposing it — this person's merit would surpass that of the one who gave away his body. How much more so if he could also copy it out, receive and keep it, recite it, and explain it to others."
〔2〕The sūtra has boundless merit, and one who keeps it takes up the Tathāgata's awakening
The sūtra says:
「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，皆得成就不可量、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。
"Subhūti! To put it briefly, this sūtra has merit that is unthinkable, immeasurable, and without bound. The Tathāgata expounds it for those who have set out on the Great Vehicle, expounds it for those who have set out on the Supreme Vehicle. If there is a person who can receive and keep it, recite it, and explain it widely to others, the Tathāgata fully knows this person and fully sees this person, and they all accomplish merit that cannot be measured, cannot be reckoned, has no bound, and is unthinkable. Such people, then, take upon their shoulders the whole of the Tathāgata's supreme, perfect awakening."
〔3〕Those who delight in the lesser Dharma cannot receive and keep it; wherever the sūtra is, that place is a stūpa
The sūtra says:
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。
"Why is this said? Subhūti! If a person delights only in the lesser Dharma, and clings to a view of self, a view of a person, a view of a being, a view of a life-span, then toward this sūtra he cannot listen and receive it, recite it, or explain it to others. Subhūti! In any and every place where this sūtra is found, all the gods, humans, and asuras of the whole world should come and make offerings; you should know that this place is itself a stūpa, and all should reverence it, bow to it, circle around it, and scatter every kind of flower and incense over that place."
Shi Huijing · Zhiyue · jingang · Division 15 · The Merit of Upholding the Sūtra · vernacular · Spring 2026
分十六 能淨業障分The Diamond Sūtra · Division 16, The Power to Purify Karmic Hindrances (Plain Reading)
全文五層 →Full five layers →〔一〕受持讀誦而為人輕賤，先世罪業則為消滅
經曰：
「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。
「還有，須菩提！如果有善男子、善女人受持、讀誦這部經，卻反而被人輕視、看不起——這個人本來因為前世所造的罪業，應當墮入惡道；可是由於今生被人輕視，前世的那些罪業就此消除了，將來他必當證得無上正等正覺。
〔二〕往昔供養諸佛之福，不及末世持經之福
經曰：
「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！我回想過去無量無數的長劫之中，在然燈佛之前，曾經值遇八百四千萬億那由他那麼多的佛，對他們一一供養、承事，沒有空過任何一位。可是，如果有人在後來的末世，能夠受持、讀誦這部經，那他所得到的功德，拿我當年供養那麼多佛的功德來比，我那功德還比不上他的百分之一，乃至千萬億分之一；無論用甚麼數目去算、用甚麼譬喻去比，都比不上他持經的功德。
〔三〕福德之多不可思議，我若具說則人聞狂亂
經曰：
「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。」
「須菩提！若有善男子、善女人在後來的末世，受持、讀誦這部經所得到的功德，我若把它原原本本說個盡——只怕有人聽了，心反而亂了，疑來疑去不肯相信。須菩提！你應當知道：這部經的義理是不可思議的，它所招感的果報，也同樣是不可思議的。」
〔1〕One who receives, keeps, and recites it yet is despised — and so his past sins are dissolved
The sūtra says:
「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。
"Furthermore, Subhūti! Suppose a good man or good woman receives, keeps, and recites this sūtra, yet is despised and looked down upon by others. By the sinful deeds done in former lives, this person ought to fall into evil destinies; but because he is despised by others in this present life, the sinful deeds of his former lives are thereby dissolved, and he will attain supreme, perfect awakening.
〔2〕The merit of past offerings to all the buddhas does not match the merit of keeping the sūtra in the latter age
The sūtra says:
「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。
"Subhūti! I recall that through measureless, countless eons of the past, before Dīpaṃkara Buddha, I met buddhas numbering eight hundred and four thousand myriads of millions of nayutas, and I made offerings and served them all, letting none pass by in vain. Yet if there is a person in the latter age to come who can receive, keep, and recite this sūtra, then compared with the merit I gained by making offerings to all those buddhas, my merit would not reach a hundredth part of his, nor a thousandth-myriadth-millionth part — by no count of numbers and no simile could mine come up to the merit of his keeping the sūtra.
〔3〕The merit is so vast it is unthinkable; were I to tell it in full, those who heard would be driven to madness
The sūtra says:
「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。」
"Subhūti! If I were to tell in full the merit gained by a good man or good woman who, in the latter age to come, receives, keeps, and recites this sūtra — only there might be those who, on hearing it, would have their minds thrown into turmoil, doubting back and forth and unable to believe. Subhūti! You should know that the meaning of this sūtra is unthinkable, and the fruit it brings about is likewise unthinkable."
Shi Huijing · Zhiyue · jingang · Division 16 · The Power to Purify Karmic Hindrances · vernacular · Spring 2026
分十七 究竟無我分The Diamond Sūtra · Division 17, Ultimately, No Self (Plain Reading)
全文五層 →Full five layers →〔一〕發心二問再現，佛答「當生如是心」
經曰：
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？須菩提！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。
那時，須菩提對佛說：「世尊！如果有善男子、善女人發起了求無上正等正覺的心，他的心應當安住在哪裡？又該怎樣降伏自己的心呢？」佛告訴須菩提：「善男子、善女人發起求無上正等正覺的心，就應當生起這樣的心：『我應當度脫一切眾生。可是度脫了一切眾生之後，實際上並沒有哪一個眾生是真被度脫的。』為什麼這樣說呢？須菩提，假如一個菩薩心裡還存著『我』的相、『人』的相、『眾生』的相、『壽者』的相，那他就不算是菩薩了。又為什麼這樣說呢？須菩提，因為實在沒有一個叫作「發無上正等正覺心」的東西可得。」
〔二〕然燈佛所實無有法可得，是故與我授記
經曰：
「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者，然燈佛則不與我受記：『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，是故然燈佛與我受記，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。
「須菩提！你怎麼想？如來當年在然燈佛那裡，有沒有一個東西可得、因而成就了無上正等正覺呢？」「沒有的，世尊！照我理解佛所說的義理，佛在然燈佛那裡，並沒有一個東西可得而成無上正等正覺。」佛說：「正是這樣，正是這樣！須菩提，實在沒有一個東西可得，使如來成就無上正等正覺。須菩提，假如真有一個東西可得而成正覺，那麼然燈佛就不會給我授記說：『你在來世當得成佛，名號叫釋迦牟尼。』正因為實在沒有一個東西可得而成無上正等正覺，所以然燈佛才給我授記，這樣說：『你在來世當得成佛，名號叫釋迦牟尼。』為什麼呢？因為所謂「如來」，就是一切法如其本然的那個真實義。」
〔三〕無實無虛，一切法皆是佛法
經曰：
「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。
「如果有人說『如來得到了無上正等正覺』——須菩提，其實並沒有一個東西可得，使佛成就無上正等正覺。須菩提，如來所成就的這無上正等正覺，在這當中既不是實有、也不是虛無。正因如此，如來才說：『一切法都是佛法。』須菩提，所說的「一切法」，並不是真有一個叫「一切法」的實法，只是假借這個名字叫作一切法罷了。」
〔四〕大身喻
經曰：
「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！打個比方，就像人的身體又高又大。」須菩提說：「世尊！如來所說的人身高大，並不是真有一個實在的『大身』，只是假借這個名字叫作大身罷了。」
〔五〕實無有法名為菩薩，通達無我法者乃真菩薩
經曰：
「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！實無有法名為菩薩。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。
「須菩提！菩薩也是這樣：如果他這樣說『我要度脫無量眾生』，那他就不算是菩薩了。為什麼呢？須菩提，因為實在沒有一個叫作「菩薩」的實法可得。正因如此，佛說：『一切法都是無我、無人、無眾生、無壽者的。』須菩提！如果一個菩薩這樣說『我要莊嚴佛的國土』，那他就不算是菩薩了。為什麼呢？因為如來所說的莊嚴佛土，並不是真有一個實在的「莊嚴」，只是假借這個名字叫作莊嚴罷了。須菩提！如果一個菩薩通達了「人無我、法無我」這兩重無我，如來才說他是真正的菩薩。」
〔1〕The two questions about setting forth the mind return, and the Buddha answers, "give rise to a mind like this"
The sūtra says:
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？須菩提！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。
At that time Subhūti said to the Buddha: "World-Honored One! When a good man or good woman has set forth the mind on supreme, perfect awakening, where should the mind abide? And how should they subdue the mind?" The Buddha told Subhūti: "A good man or good woman who has set forth the mind on supreme, perfect awakening should give rise to a mind like this: 'I should lead all beings to liberation. Yet when all beings have been led to liberation, in truth there is not a single being who has really been liberated.' Why is that? Subhūti! If a bodhisattva still holds a mark of a self, a mark of a person, a mark of a being, a mark of a life-span, then he is not a bodhisattva. And why? Subhūti! Because in truth there is no such thing as a 'setting-forth of the mind on supreme, perfect awakening' that can be had."
〔2〕At Dīpaṃkara Buddha's place there was in truth no dharma to be attained, and for that reason the prediction was given
The sūtra says:
「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者，然燈佛則不與我受記：『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，是故然燈佛與我受記，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。
"Subhūti! What do you think? At Dīpaṃkara Buddha's place, was there any dharma by which the Tathāgata attained supreme, perfect awakening?" "There was not, World-Honored One! As I understand the meaning of what the Buddha has said, at Dīpaṃkara Buddha's place there was no dharma by which he attained supreme, perfect awakening." The Buddha said: "Just so, just so! Subhūti, in truth there is no dharma by which the Tathāgata attains supreme, perfect awakening. Subhūti, if there were any dharma by which the Tathāgata attained supreme, perfect awakening, then Dīpaṃkara Buddha would not have given me the prediction, saying: 'In a future age you shall become a buddha, named Śākyamuni.' It is precisely because there is in truth no dharma by which supreme, perfect awakening is attained that Dīpaṃkara Buddha gave me the prediction, saying these words: 'In a future age you shall become a buddha, named Śākyamuni.' Why is this? Because 'Tathāgata' means all dharmas just as they are in themselves — all things just as they really are."
〔3〕Neither real nor unreal; all dharmas are the Buddha's Dharma
The sūtra says:
「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。
"If someone says 'the Tathāgata has attained supreme, perfect awakening' — Subhūti, in truth there is no dharma by which the Buddha attains supreme, perfect awakening. Subhūti, in the supreme, perfect awakening the Tathāgata has attained, there is, within it, neither the real nor the unreal. That is why the Tathāgata says: 'All dharmas are the Buddha's Dharma.' Subhūti, what is called 'all dharmas' is not some real thing called 'all dharmas'; it is only borrowing the name and calling it all dharmas."
〔4〕The simile of the great body
The sūtra says:
「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。」
"Subhūti! Take an example: a person's body that is tall and great." Subhūti said: "World-Honored One! When the Tathāgata speaks of a person's body being tall and great, it is not some real 'great body'; it is only borrowing the name and calling it a great body."
〔5〕In truth there is no dharma called a bodhisattva; one who penetrates the dharma of no-self is the true bodhisattva
The sūtra says:
「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！實無有法名為菩薩。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。
"Subhūti! It is the same with a bodhisattva. If he says 'I shall lead measureless beings to liberation,' then he is not called a bodhisattva. Why? Subhūti, because in truth there is no dharma called a bodhisattva. This is why the Buddha says: 'All dharmas are without self, without person, without being, without life-span.' Subhūti! If a bodhisattva says 'I shall adorn the buddha-land,' he is not called a bodhisattva. Why? Because what the Tathāgata calls adorning the buddha-land is not real adorning; it is only borrowing the name and calling it adorning. Subhūti! If a bodhisattva penetrates these two — the no-self of persons and the no-self of dharmas — the Tathāgata calls him a true bodhisattva."
Shi Huijing · Zhiyue · jingang · Division 17 · Ultimately, No Self · vernacular · Spring 2026
分十八 一體同觀分The Diamond Sūtra · Division 18, Seeing All as One Body (Plain Reading)
全文五層 →Full five layers →〔一〕如來具五眼
經曰：
「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！你怎麼想？如來有肉眼嗎？」「是的，世尊！如來有肉眼。」「須菩提！你怎麼想？如來有天眼嗎？」「是的，世尊！如來有天眼。」「須菩提！你怎麼想？如來有慧眼嗎？」「是的，世尊！如來有慧眼。」「須菩提！你怎麼想？如來有法眼嗎？」「是的，世尊！如來有法眼。」「須菩提！你怎麼想？如來有佛眼嗎？」「是的，世尊！如來有佛眼。」
〔二〕恒沙喻：恒河沙數的佛世界
經曰：
「須菩提！於意云何？恒河中所有沙，佛說是沙不？」「如是，世尊！如來說是沙。」「須菩提！於意云何？如一恒河中所有沙，有如是等恒河，是諸恒河所有沙數佛世界，如是寧為多不？」「甚多，世尊！」
「須菩提！你怎麼想？恒河裡所有的沙，佛說那是沙嗎？」「是的，世尊！如來說那是沙。」「須菩提！你怎麼想？假如把一條恒河裡所有的沙，每一粒沙都當作一條恒河；再把這麼多條恒河裡所有的沙，每一粒沙都當作一個佛世界——這樣算下來，佛世界多不多呢？」「非常多，世尊！」
〔三〕若干種心如來悉知，諸心皆為非心，三世心不可得
經曰：
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。
佛告訴須菩提：「那麼多佛世界國土當中，所有眾生種種不同的心，如來全都知道。為什麼能全知道呢？因為如來說：這一切心，都不是真實安住之心，只是假借這個名字叫作心罷了。又為什麼這樣說呢？須菩提，因為過去的心了不可得，現在的心了不可得，未來的心也了不可得。」
[1] The Tathāgata Has the Five Eyes
The sūtra says:
「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。」
"Subhūti, what do you think? Does the Tathāgata have the physical eye?" "Yes, World-Honored One, the Tathāgata has the physical eye." "Subhūti, what do you think? Does the Tathāgata have the heavenly eye?" "Yes, World-Honored One, the Tathāgata has the heavenly eye." "Subhūti, what do you think? Does the Tathāgata have the wisdom eye?" "Yes, World-Honored One, the Tathāgata has the wisdom eye." "Subhūti, what do you think? Does the Tathāgata have the Dharma eye?" "Yes, World-Honored One, the Tathāgata has the Dharma eye." "Subhūti, what do you think? Does the Tathāgata have the Buddha eye?" "Yes, World-Honored One, the Tathāgata has the Buddha eye."
[2] The Ganges-Sands Simile: Buddha-Worlds as Many as the Sands of the Ganges
The sūtra says:
「須菩提！於意云何？恒河中所有沙，佛說是沙不？」「如是，世尊！如來說是沙。」「須菩提！於意云何？如一恒河中所有沙，有如是等恒河，是諸恒河所有沙數佛世界，如是寧為多不？」「甚多，世尊！」
"Subhūti, what do you think? The sands in the Ganges River — has the Buddha spoken of them as sands?" "Yes, World-Honored One, the Tathāgata has spoken of them as sands." "Subhūti, what do you think? Suppose every grain of sand in one Ganges River were itself a Ganges River; and then, taking all the sands in all of those Ganges Rivers, suppose each grain were a Buddha-world — reckoned this way, would the Buddha-worlds be many?" "Very many indeed, World-Honored One!"
[3] The Tathāgata Knows All Their Minds; All Minds Are Not Minds; the Minds of the Three Times Cannot Be Grasped
The sūtra says:
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。
The Buddha said to Subhūti: "Across all those Buddha-world lands, the Tathāgata knows fully the many and varied minds of all the beings in them. Why can he know them all? Because the Tathāgata says: all these minds are not minds that truly abide — 'mind' is only the name borrowed for them. And why is this so? Subhūti, the past mind cannot be grasped, the present mind cannot be grasped, and the future mind too cannot be grasped."
Shi Huijing · Zhiyue · jingang · Division 18 · Seeing All as One Body · vernacular · Spring 2026
分十九 法界通化分The Diamond Sūtra · Division 19, The Dharma-Realm Pervasively Transformed (Plain Reading)
全文五層 →Full five layers →〔一〕滿三千大千七寶布施，得福甚多
經曰：
「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！你怎麼想？假如有一個人，拿足以裝滿三千大千世界那麼多的七寶來布施，這個人因為這個緣故，所得的福是不是很多呢？」「是的，世尊！這個人因為這個緣故，所得的福確實非常多。」
〔二〕福德有實則不說多，福德無故才說多
經曰：
「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。
「須菩提！假如福德是有一個實在自性的東西，如來反倒不會說他得的福德多；正因為福德並沒有那樣的實體，如來才說他得的福德多。」
[1] Giving the Seven Treasures That Fill the Great Chiliocosm Gains Very Much Merit
The sūtra says:
「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。」
"Subhūti, what do you think? If someone took the seven treasures, enough to fill the great-thousandfold world-system, and gave them all away, would this person, on account of this, gain much merit?" "Yes, World-Honored One, on account of this the person would gain very much merit indeed."
[2] If Merit Were Real, It Would Not Be Called Much; It Is Because Merit Has No Substance That It Is Called Much
The sūtra says:
「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。
"Subhūti, if merit were a thing with a real substance of its own, the Tathāgata would not say the person gained much merit; it is precisely because merit has no such substance that the Tathāgata says he gained much merit."
Shi Huijing · Zhiyue · jingang · Division 19 · The Dharma-Realm Pervasively Transformed · vernacular · Spring 2026
分二十 離色離相分The Diamond Sūtra · Division 20, Apart from Form, Apart from Marks (Plain Reading)
全文五層 →Full five layers →〔一〕不可以具足色身見如來
經曰：
「須菩提！於意云何？佛可以具足色身見不？」「不也，世尊！如來不應以具足色身見。何以故？如來說具足色身，即非具足色身，是名具足色身。」
「須菩提！你怎麼想？可以憑著圓滿具足的色身，就見到佛嗎？」「不可以的，世尊！不應當憑著圓滿具足的色身去見如來。為什麼呢？因為如來所說的具足色身，並不是真有一個實在的「具足色身」，只是假借這個名字叫作具足色身罷了。」
〔二〕不可以具足諸相見如來
經曰：
「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。」
「須菩提！你怎麼想？可以憑著圓滿具足的種種相，就見到如來嗎？」「不可以的，世尊！不應當憑著圓滿具足的種種相去見如來。為什麼呢？因為如來所說的諸相具足，並不是真有一個實在的「具足」，只是假借這個名字叫作諸相具足罷了。」
[1] The Tathāgata Cannot Be Seen by the Perfected Physical Body
The sūtra says:
「須菩提！於意云何？佛可以具足色身見不？」「不也，世尊！如來不應以具足色身見。何以故？如來說具足色身，即非具足色身，是名具足色身。」
"Subhūti, what do you think? Can the Buddha be seen by the fully perfected physical body?" "No, World-Honored One. The Tathāgata should not be seen by the fully perfected physical body. Why? Because what the Tathāgata calls the perfected physical body is not a real, substantial 'perfected physical body' — 'perfected physical body' is only the name borrowed for it."
[2] The Tathāgata Cannot Be Seen by the Perfected Marks
The sūtra says:
「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。」
"Subhūti, what do you think? Can the Tathāgata be seen by the full perfection of the marks?" "No, World-Honored One. The Tathāgata should not be seen by the full perfection of the marks. Why? Because what the Tathāgata calls the perfection of the marks is not a real, substantial 'perfection' — 'perfection of the marks' is only the name borrowed for it."
Shi Huijing · Zhiyue · jingang · Division 20 · Apart from Form, Apart from Marks · vernacular · Spring 2026
分二十一 非說所說分The Diamond Sūtra · Division 21, The Speaking That Is No Speaking (Plain Reading)
全文五層 →Full five layers →〔一〕勿謂如來作念說法，說法者無法可說
經曰：
「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。」
「須菩提！你不要以為如來心裡會起這樣的念頭：『我應當有一套法要說。』別起這樣的念頭。為什麼呢？如果有人說『如來有一套法可說』，那就是在毀謗佛，因為他沒能懂得我所說的義理。須菩提！所謂的說法，其實並沒有一個實在的法可說，只是假借這個名字叫作說法罷了。」
〔二〕彼非眾生非不眾生，眾生即非眾生是名眾生
經曰：
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。」
這時，慧命須菩提對佛說：「世尊！會不會有眾生在未來世，聽到有人講說這樣的法，而生起信心呢？」佛說：「須菩提！那些人既不是眾生，也不是不是眾生。為什麼這樣說呢？須菩提！所謂的眾生，如來說他並不是真有一個實在的眾生，只是假借這個名字叫作眾生罷了。」
[1] Do Not Suppose the Tathāgata Thinks He Teaches a Dharma; the One Who Teaches Has No Dharma to Teach
The sūtra says:
「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。」
"Subhūti, do not suppose that the Tathāgata thinks to himself, 'I have a Dharma to teach.' Do not entertain such a thought. Why? If anyone says, 'The Tathāgata has a Dharma to teach,' he slanders the Buddha, for he has failed to understand what I teach. Subhūti, in what we call teaching the Dharma, there is in fact no real Dharma to teach — 'teaching the Dharma' is only the name borrowed for it."
[2] They Are Neither Beings nor Not-Beings; Beings Are Not Beings — 'Beings' Is Only the Name
The sūtra says:
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。」
At that time the venerable Subhūti said to the Buddha: "World-Honored One, will there be beings in a future age who, hearing this Dharma taught, give rise to faith?" The Buddha said: "Subhūti, they are neither beings nor not-beings. Why? Subhūti, as for 'beings, beings' — the Tathāgata says they are not real, substantial beings; 'beings' is only the name borrowed for them."
Shi Huijing · Zhiyue · jingang · Division 21 · The Speaking That Is No Speaking · vernacular · Spring 2026
分二十二 無法可得分The Diamond Sūtra · Division 22, No Dharma Can Be Attained (Plain Reading)
全文五層 →Full five layers →〔一〕須菩提問：佛得菩提，是無所得嗎
經曰：
須菩提白佛言：「世尊！佛得阿耨多羅三藐三菩提，為無所得耶？」
須菩提對佛說：「世尊！佛所成就的無上正等正覺，是不是其實並沒有得到什麼呢？」
〔二〕佛印可：無有少法可得，才叫菩提
經曰：
「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。
「正是這樣，正是這樣！須菩提，我在這無上正等正覺當中，連一丁點兒法都沒有可得，正因為這樣，才稱它作無上正等正覺。」
[1] Subhūti Asks: In the Buddha's Awakening, Is There Nothing Attained?
The sūtra says:
須菩提白佛言：「世尊！佛得阿耨多羅三藐三菩提，為無所得耶？」
Subhūti said to the Buddha: "World-Honored One, the supreme, perfect awakening that the Buddha has reached — is it that, in truth, nothing at all was attained?"
[2] The Buddha Confirms: It Is Because Not the Least Dharma Can Be Attained That It Is Called Awakening
The sūtra says:
「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。
"Just so, just so! Subhūti, in this supreme, perfect awakening, there is not even the least Dharma that can be attained — and it is precisely for this reason that it is called supreme, perfect awakening."
Shi Huijing · Zhiyue · jingang · Division 22 · No Dharma Can Be Attained · vernacular · Spring 2026
分二十三 淨心行善分The Diamond Sūtra · Division 23, A Pure Mind Practicing Good (Plain Reading)
全文五層 →Full five layers →〔一〕是法平等，無有高下
經曰：
「復次，須菩提！是法平等，無有高下，是名阿耨多羅三藐三菩提；
「還有，須菩提！這個法是平等的，沒有高下之分——正因為這樣，才叫作無上正等正覺。
〔二〕以無我修善，則得菩提
經曰：
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。
以沒有『我』、沒有『人』、沒有『眾生』、沒有『壽者』這樣的心，去修一切善法，就能成就無上正等正覺。
〔三〕所言善法，即非善法
經曰：
須菩提！所言善法者，如來說非善法，是名善法。
須菩提！所說的『善法』，其實如來說它並不是真有一個實在的善法，只是假借這個名字叫作善法罷了。」
[1] This Dharma Is Level and Equal, with No High and No Low
The sūtra says:
「復次，須菩提！是法平等，無有高下，是名阿耨多羅三藐三菩提；
"Furthermore, Subhūti, this Dharma is level and equal, with nothing higher and nothing lower — and it is precisely for this reason that it is called supreme, perfect awakening.
[2] Cultivating Good Without a Self, One Attains Awakening
The sūtra says:
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。
When, with a mind free of any 'self,' any 'person,' any 'being,' any 'life-span,' one cultivates every kind of good, one then attains supreme, perfect awakening.
[3] What Is Called Good Is Not Good
The sūtra says:
須菩提！所言善法者，如來說非善法，是名善法。
Subhūti, as for what is called 'good' — the Tathāgata says it is not a real, substantial good; 'good' is only the name borrowed for it."
Shi Huijing · Zhiyue · jingang · Division 23 · A Pure Mind Practicing Good · vernacular · Spring 2026
分二十四 福智無比分The Diamond Sūtra · Division 24, Merit and Wisdom Beyond Compare (Plain Reading)
全文五層 →Full five layers →〔一〕須彌山王等量之七寶布施
經曰：
「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；
「須菩提！假如有人，把三千大千世界裡所有那麼多座須彌山王——拿這許多座山王等量那麼多的七寶聚積起來，全用來布施；
〔二〕持經四句為他人說，前福百分不及一
經曰：
若人以此《般若波羅蜜經》，乃至四句偈等，受持、讀誦、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。
另有一人，拿這部《般若波羅蜜經》，哪怕只是其中的四句偈，自己領受奉持、讀誦，又為別人解說——那麼前面那布施的福德，比起這持經的福德來，連它的百分之一都比不上，乃至百千萬億分之一也比不上，再用一切算數去計、用一切譬喻去比，都比不上這持經之福。
[1] Giving Seven Treasures Equal in Measure to All the Sumeru Mountain-Kings
The sūtra says:
「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；
"Subhūti, suppose someone took, equal in measure to all the Sumeru mountain-kings within the great-thousandfold world-system, a heap of the seven treasures that vast, and gave it all away in charity;
[2] Upholding Four Lines of the Sūtra and Teaching Them — the Former Merit Is Not One Hundredth of This
The sūtra says:
若人以此《般若波羅蜜經》，乃至四句偈等，受持、讀誦、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。
and suppose another person took this Prajñāpāramitā Sūtra — even just a four-line verse from it — received and kept it, recited it, and taught it to others: then the merit of that former gift, set against the merit of upholding this sūtra, would not reach one hundredth of it, nor one part in a hundred thousand million; by any reckoning of numbers, by any comparison, it could not come near this merit of upholding the sūtra.
Shi Huijing · Zhiyue · jingang · Division 24 · Merit and Wisdom Beyond Compare · vernacular · Spring 2026
分二十五 化無所化分The Diamond Sūtra · Division 25, Transforming with Nothing Transformed (Plain Reading)
全文五層 →Full five layers →〔一〕誡勿謂如來作度生之念，實無眾生如來度者
經曰：
「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，
「須菩提！你怎麼想？你們可別以為如來心裡會起這樣一個念頭：『我要去度脫眾生。』須菩提，千萬別起這樣的念頭。為什麼呢？因為實際上並沒有哪一個眾生是被如來度脫的。
〔二〕若有眾生如來度，則墮我人眾生壽者
經曰：
若有眾生如來度者，如來則有我、人、眾生、壽者。
假如真有一個眾生是如來度脫的，那如來心裡就還存著『我』、『人』、『眾生』、『壽者』這四種相了。
〔三〕有我即非有我，凡夫即非凡夫
經曰：
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。
須菩提！如來說到的『有我』，其實並不是真有一個實在的我，只是凡夫之人把它當成真有一個我。須菩提！所謂的『凡夫』，如來說它也不是真有一個實在的凡夫。
[1] Do Not Suppose the Tathāgata Thinks He Liberates Beings; in Truth There Is No Being the Tathāgata Liberates
The sūtra says:
「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，
"Subhūti, what do you think? You must not suppose that the Tathāgata thinks to himself, 'I shall liberate beings.' Subhūti, never entertain such a thought. Why? Because in truth there is not a single being that the Tathāgata liberates.
[2] If There Were a Being the Tathāgata Liberated, He Would Fall into Self, Person, Being, and Life-Span
The sūtra says:
若有眾生如來度者，如來則有我、人、眾生、壽者。
If there really were a being the Tathāgata liberated, then the Tathāgata would still be holding to the four notions of 'self,' 'person,' 'being,' and 'life-span.'
[3] A 'Self' Is Not a Real Self; an Ordinary Person Is Not an Ordinary Person
The sūtra says:
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。
Subhūti, when the Tathāgata speaks of 'having a self,' it is not a real, substantial self — it is only the ordinary person who takes it to be a real self. Subhūti, as for what is called an 'ordinary person' — the Tathāgata says this too is not a real, substantial ordinary person.
Shi Huijing · Zhiyue · jingang · Division 25 · Transforming with Nothing Transformed · vernacular · Spring 2026
分二十六 法身非相分The Diamond Sūtra · Division 26, The Dharma-Body Is Not a Form (Plain Reading)
全文五層 →Full five layers →〔一〕問可以三十二相觀如來，舉轉輪聖王竝破
經曰：
「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。」
「須菩提！你怎麼想？可以憑著三十二種大丈夫相來觀見如來嗎？」須菩提回答：「是的，是的！可以憑三十二相來觀見如來。」佛說：「須菩提！如果可以憑三十二相來觀見如來，那麼轉輪聖王也具足三十二相，他就該是如來了。」須菩提這才對佛說：「世尊！照我理解佛所說的義理，不應當憑三十二相來觀見如來。」
〔二〕色見聲求是行邪道
經曰：
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。
那時，世尊就說了一首偈：「若是憑著色相來觀見我，憑著音聲來尋求我，這樣的人是走在邪路上，不能真正見到如來。」
[1] Asking whether the Tathāgata can be seen by the thirty-two marks; the wheel-turning king is raised to break the view
The sūtra says:
「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。」
"Subhūti! What do you think? Can the Tathāgata be seen by the thirty-two marks of a great person?" Subhūti answered, "Yes, yes! The Tathāgata can be seen by the thirty-two marks." The Buddha said, "Subhūti! If the Tathāgata could be seen by the thirty-two marks, then a wheel-turning sage-king — who also possesses the thirty-two marks — would have to be a Tathāgata." At this Subhūti said to the Buddha, "World-Honored One! As I understand the meaning of what the Buddha has taught, one should not see the Tathāgata by the thirty-two marks."
[2] Seeing by form and seeking by sound is treading a deviant path
The sūtra says:
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。
At that time the World-Honored One spoke a verse: "If anyone sees me by form, or seeks me by sound, such a person is treading a deviant path and cannot truly see the Tathāgata."
Shi Huijing · Zhiyue · jingang · Division 26 · The Dharma-Body Is Not a Form · vernacular · Spring 2026
分二十七 無斷無滅分The Diamond Sūtra · Division 27, Neither Cut Off nor Annihilated (Plain Reading)
全文五層 →Full five layers →〔一〕一誡：莫念「如來不以具足相得菩提」
經曰：
「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！你倘若起這樣一個念頭：『如來不是憑著圓滿的相好，才證得無上正等正覺的。』須菩提，你別起這樣的念頭——別以為『如來不是憑著圓滿的相好，才證得無上正等正覺』。」
〔二〕二誡：莫念「發菩提者說諸法斷滅」，於法不說斷滅
經曰：
「須菩提！汝若作是念：『發阿耨多羅三藐三菩提者，說諸法斷滅相。』莫作是念。何以故？發阿耨多羅三藐三菩提心者，於法不說斷滅相。
「須菩提！你倘若起這樣一個念頭：『發起求無上正等正覺之心的人，是在說一切法都斷絕、都滅盡的。』你別起這樣的念頭。為什麼呢？因為發起求無上正等正覺之心的人，對於一切法，並不說它斷絕、滅盡。」
[1] First caution: do not think "the Tathāgata did not attain bodhi by the perfected marks"
The sūtra says:
「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。』
"Subhūti! Suppose you were to think this: 'It was not by the perfected marks that the Tathāgata attained the unsurpassed, perfect, complete awakening.' Subhūti, do not think that — do not suppose that 'it was not by the perfected marks that the Tathāgata attained the unsurpassed, perfect, complete awakening.'"
[2] Second caution: do not think "one who sets out for bodhi teaches the annihilation of all dharmas"; of dharmas, no annihilation is taught
The sūtra says:
「須菩提！汝若作是念：『發阿耨多羅三藐三菩提者，說諸法斷滅相。』莫作是念。何以故？發阿耨多羅三藐三菩提心者，於法不說斷滅相。
"Subhūti! Suppose you were to think this: 'One who has set out for the unsurpassed, perfect, complete awakening teaches that all dharmas are cut off and brought to nothing.' Do not think that. Why? Because one who has aroused the mind set on the unsurpassed, perfect, complete awakening does not, regarding any dharma, teach that it is cut off or annihilated."
Shi Huijing · Zhiyue · jingang · Division 27 · Neither Cut Off nor Annihilated · vernacular · Spring 2026
分二十八 不受不貪分The Diamond Sūtra · Division 28, Not Receiving, Not Grasping (Plain Reading)
全文五層 →Full five layers →〔一〕無我得忍之福，勝過恒沙七寶之施
經曰：
「須菩提！若菩薩以滿恒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！假如有菩薩，拿足以裝滿恒河沙那麼多個世界的七寶去布施；可是另有一人，能了知一切法都沒有實在的我、因而成就了忍，那麼這個人所得的功德，要勝過前面那位行大布施的菩薩。須菩提！這是因為諸菩薩並不領受福德的緣故。」
〔二〕須菩提請問：怎麼說菩薩不受福德
經曰：
須菩提白佛言：「世尊！云何菩薩不受福德？」
須菩提對佛說：「世尊！為什麼說菩薩不領受福德呢？」
〔三〕佛答：所作福德不應貪著，是故說不受
經曰：
「須菩提！菩薩所作福德，不應貪著，是故說不受福德。
「須菩提！菩薩所作的福德，不應當貪戀執著，正因為這樣，才說『不領受福德』。」
[1] The merit of attaining the patience of no-self surpasses the gift of seven treasures as many as the Ganges' sands
The sūtra says:
「須菩提！若菩薩以滿恒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。」
"Subhūti! Suppose a bodhisattva were to give away, as a gift, enough of the seven treasures to fill as many world-systems as there are sands in the Ganges; and suppose there were another person who comes to know that all dharmas are without self, and thereby achieves patient acceptance. This person's merit surpasses that of the former bodhisattva who gave the great gift. Subhūti! This is because the bodhisattvas do not receive merit."
[2] Subhūti asks: in what sense do bodhisattvas not receive merit?
The sūtra says:
須菩提白佛言：「世尊！云何菩薩不受福德？」
Subhūti said to the Buddha, "World-Honored One! Why is it said that bodhisattvas do not receive merit?"
[3] The Buddha answers: the merit one does should not be grasped after — therefore it is called "not receiving"
The sūtra says:
「須菩提！菩薩所作福德，不應貪著，是故說不受福德。
"Subhūti! The merit a bodhisattva does should not be coveted or clung to. It is for this reason that we say he 'does not receive merit.'"
Shi Huijing · Zhiyue · jingang · Division 28 · Not Receiving, Not Grasping · vernacular · Spring 2026
分二十九 威儀寂靜分The Diamond Sūtra · Division 29, Deportment Serene and Still (Plain Reading)
全文五層 →Full five layers →〔一〕言如來有來去坐臥，是不解佛義
經曰：
「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。
「須菩提！如果有人說『如來會來、會去，會坐、會臥』，那麼這個人並沒有真正明白我所講的義理。
〔二〕無所從來、亦無所去，故名如來
經曰：
何以故？如來者，無所從來，亦無所去，故名如來。
為什麼這麼說呢？所謂「如來」，並沒有從哪裡來，也沒有往哪裡去，正因為這樣，才叫作「如來」。
[1] To say the Tathāgata comes and goes, sits and lies down, is to misunderstand the Buddha's meaning
The sūtra says:
「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。
"Subhūti! If someone says, 'The Tathāgata comes and goes, sits and lies down,' that person has not truly grasped the meaning of what I teach.
[2] Coming from nowhere, going nowhere — that is why he is called "Thus-Come"
The sūtra says:
何以故？如來者，無所從來，亦無所去，故名如來。
Why is this? The one called 'Tathāgata' comes from nowhere and goes nowhere. It is precisely for this reason that he is named 'Thus-Come.'"
Shi Huijing · Zhiyue · jingang · Division 29 · Deportment Serene and Still · vernacular · Spring 2026
分三十 一合理相分The Diamond Sūtra · Division 30, The Mark of a Single Composite Whole (Plain Reading)
全文五層 →Full five layers →〔一〕碎世界為微塵，問微塵眾寧為多不
經曰：
「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？」
「須菩提！假如有善男子、善女人，把整個三千大千世界都碾碎成一粒粒微塵，你怎麼想？這些碎成的微塵聚在一起，數目算不算多呢？」
〔二〕微塵眾即非微塵眾，世界即非世界
經曰：
「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。
「非常多，世尊！可是為什麼這樣問呢？因為這些微塵若真是實實在在有的東西，佛就不會說它是『微塵眾』了。又為什麼這樣說？佛所說的微塵眾，並不是真有一個實在的『微塵眾』，只是假借這個名字叫作微塵眾罷了。世尊！同樣地，如來所說的三千大千世界，也不是真有一個實在的『世界』，只是假借這個名字叫作世界罷了。」
〔三〕若世界實有則是一合相，一合相即非一合相
經曰：
何以故？若世界實有者，則是一合相。如來說一合相，則非一合相，是名一合相。」
「為什麼這樣說呢？因為世界若真是實有的，那就成了一個『合眾多微塵為一整體』的相。可是如來所說的這一合相，並不是真有一個實在的『一合相』，只是假借這個名字叫作一合相罷了。」
〔四〕一合相不可說，凡夫貪著其事
經曰：
「須菩提！一合相者，則是不可說，但凡夫之人貪著其事。
「須菩提！這所謂的一合相，其實是說不出、講不得的（因為它本來無實），只是凡夫之人才會貪戀、執著於這件事，當它是真有罷了。」
[1] Grinding the world-systems to dust, and asking whether the mass of dust-motes is many
The sūtra says:
「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？」
"Subhūti! Suppose a good man or good woman were to grind the whole great-thousandfold world-system into fine dust. What do you think? Would this mass of dust-motes, taken together, be many in number?"
[2] The mass of dust-motes is not a mass of dust-motes; the world-system is not a world-system
The sūtra says:
「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。
"Very many, World-Honored One! But why ask in this way? Because if this mass of dust-motes were truly an existing thing, the Buddha would not have called it a 'mass of dust-motes.' And why is that? What the Buddha calls a mass of dust-motes is not a real, existing mass of dust-motes; it is merely given the name 'mass of dust-motes.' World-Honored One! In the same way, the great-thousandfold world-system that the Tathāgata speaks of is not a real, existing world-system; it is merely given the name 'world-system.'"
[3] If the world-system were real it would be a single composite whole; the single composite whole is not a single composite whole
The sūtra says:
何以故？若世界實有者，則是一合相。如來說一合相，則非一合相，是名一合相。」
"Why is this? If the world-system were truly existent, it would be a single composite whole — many dust-motes joined into one. But the single composite whole that the Tathāgata speaks of is not a real, existing single composite whole; it is merely given the name 'single composite whole.'"
[4] The single composite whole cannot be put into words; only ordinary people grasp at it
The sūtra says:
「須菩提！一合相者，則是不可說，但凡夫之人貪著其事。
"Subhūti! This so-called single composite whole cannot be spoken of or put into words — for in itself it has no reality. It is only ordinary people who covet and cling to it, taking it to be really there."
Shi Huijing · Zhiyue · jingang · Division 30 · The Mark of a Single Composite Whole · vernacular · Spring 2026
分三十一 知見不生分The Diamond Sūtra · Division 31, Knowing and Seeing Do Not Arise (Plain Reading)
全文五層 →Full five layers →〔一〕問端：若有人說「佛說四見」，這人解佛義不
經曰：
「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？」
「須菩提！如果有人說『佛是說過我見、人見、眾生見、壽者見的』——須菩提，你怎麼想？這個人懂得我所說的義理嗎？」
〔二〕四見即非是名：這人不解，四見即非四見
經曰：
「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。」
「世尊！這個人並不懂得如來所說的義理。為什麼這樣說呢？世尊所說的我見、人見、眾生見、壽者見，並不是真有那實在的我見、人見、眾生見、壽者見，只是假借這些名字叫作我見、人見、眾生見、壽者見罷了。」
〔三〕不生法相：發心者如是知見信解，法相即非法相
經曰：
「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。
「須菩提！發起求無上正等正覺之心的人，對於一切法，就應當這樣去知、這樣去見、這樣去信解，而不在心裡生起『實有一個法相』的執取。須菩提！所說的「法相」，如來說它並不是真有一個實在的法相，只是假借這個名字叫作法相罷了。」
[1] The question: if someone says "the Buddha taught the four views," does that person understand the Buddha's meaning?
The sūtra says:
「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？」
"Subhūti! If someone says, 'The Buddha taught a view of self, a view of person, a view of living beings, a view of a life-span' — Subhūti, what do you think? Does that person understand the meaning of what I teach?"
[2] The four views are not, and are merely named: this person does not understand; the four views are not the four views
The sūtra says:
「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。」
"World-Honored One! That person does not understand the meaning of what the Tathāgata teaches. Why? The view of self, view of person, view of living beings, and view of a life-span that the World-Honored One speaks of are not a real, existing view of self, view of person, view of living beings, and view of a life-span; they are merely given the names view of self, view of person, view of living beings, and view of a life-span."
[3] No dharma-marks arise: one who arouses the mind should know, see, and trust in this way, and the dharma-mark is not a dharma-mark
The sūtra says:
「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。
"Subhūti! One who has aroused the mind set on the unsurpassed, perfect, complete awakening should, regarding all dharmas, know in this way, see in this way, and trust and understand in this way, without giving rise in the mind to any clinging to a 'really existing dharma-mark.' Subhūti! What is called a 'dharma-mark' the Tathāgata declares to be no real dharma-mark; it is merely given the name 'dharma-mark.'"
Shi Huijing · Zhiyue · jingang · Division 31 · Knowing and Seeing Do Not Arise · vernacular · Spring 2026
分三十二 應化非真分The Diamond Sūtra · Division 32, Manifestation Is Not the Real (Plain Reading)
全文五層 →Full five layers →〔一〕福德較量：持說此經，勝於滿世界七寶布施
經曰：
「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。
「須菩提！假如有人拿能裝滿無量無數世界的七寶去布施；又假如有發了菩薩心的善男子、善女人，受持這部經，乃至只是其中的四句偈，能夠領受、奉持、讀誦，並且為別人演說——那麼後者所得的福德，要勝過前者。」
〔二〕云何演說：不取於相，如如不動
經曰：
云何為人演說？不取於相，如如不動。何以故？
「那麼，怎樣才算是為人演說呢？要不執取一切外相，心如真如那樣安住不動。為什麼這樣說呢？」
〔三〕六喻偈：一切有為法，如夢幻泡影
經曰：
「一切有為法， 如夢、幻、泡、影， 如露亦如電， 應作如是觀。」
「一切因緣造作而成的法，都像夢、像幻、像水泡、像影子，也像清晨的露水、像閃電——應當這樣去看它們。」
〔四〕流通：聞佛所說，皆大歡喜，信受奉行
經曰：
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。
佛說完這部經之後，長老須菩提，以及在座的比丘、比丘尼、在家的男居士、女居士，連同一切世間的天眾、人眾、阿修羅，聽了佛所說的法，都生起極大的歡喜，誠心領受，依教奉行。
[1] Weighing the merit: upholding and expounding this sūtra surpasses the gift of seven treasures filling whole worlds
The sūtra says:
「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。
"Subhūti! Suppose someone were to give away, as a gift, enough of the seven treasures to fill measureless, countless world-systems. And suppose there were a good man or good woman who has aroused the bodhisattva-mind, who upholds this sūtra — even so much as a four-line verse from it — receiving and keeping it, reciting it, and expounding it for others. The merit of the latter surpasses that of the former."
[2] How to expound it: not grasping at marks, unmoving as suchness itself
The sūtra says:
云何為人演說？不取於相，如如不動。何以故？
"And how should one expound it for others? Without grasping at any mark, the mind abiding unmoved, like suchness itself. Why is this?"
[3] The verse of six similes: all conditioned dharmas are like a dream, an illusion, a bubble, a shadow
The sūtra says:
「一切有為法， 如夢、幻、泡、影， 如露亦如電， 應作如是觀。」
"All dharmas formed by causes and conditions are like a dream, an illusion, a bubble, a shadow; like the morning dew, and like a flash of lightning — one should contemplate them in just this way."
[4] The transmission: hearing the Buddha's teaching, all rejoiced greatly and put it into practice
The sūtra says:
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。
When the Buddha had finished teaching this sūtra, the elder Subhūti, together with the monks, nuns, laymen, and laywomen present, and all the worldly devas, humans, and asuras, having heard what the Buddha taught, all rejoiced greatly, received it in faith, and carried it out in practice.
Shi Huijing · Zhiyue · jingang · Division 32 · Manifestation Is Not the Real · vernacular · Spring 2026