Diamond Sūtra Discussion
Chinese and English text from Wooden Fish
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Prajñāpāramitā Diamond Sūtra 金剛般若波羅蜜經The Chinese text is from CBETA, which has digitized the text of the Diamond Sūtra from the Taishō Tripiṭaka. The English version of the text is from the translation by Venerable Yifa, M. C. Owens, and P. M. Romaskiewicz (2nd Ed. 2006, Buddha's Light Publishing). Used with permission.
姚秦天竺三藏鳩摩羅什譯
Translated by Tripiṭaka Kumārajīva from India for Yao of [Later] Qin
1. 法會因由分 The convocation of the assembly
如是我聞：
Thus have I heard:
一時，佛在舍衛國祇樹給孤獨園， 與大比丘眾千二百五十人俱。爾時， 世尊食時，著衣持缽，入舍衛大城乞食。於其城中， 次第乞已，還至本處。飯食訖，收衣缽， 洗足已，敷座而坐。
Once, the Buddha was in the Kingdom of Sravasti, in Jetavana, Anathapindika’s Park, with a great assembly of bhiksus, one thousand two hundred and fifty in all. Then, during mealtime, the World-Honored One put on his robe, took up his bowl, and entered the great city of Sravasti to beg for food. After begging from house to house inside the city, he returned to where he was staying. When he finished eating his meal, he put away his robe and bowl, washed his feet, arranged his seat, and then sat.
2. 善現啟請 Subhūti makes a request
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：
At that time, the Elder Subhuti was among the great assembly, and then arose from his seat. He bared his right shoulder, placed his right knee on the ground, joined his palms and reverentially addressed the Buddha saying,
「希有！世尊！如來善護念諸菩薩，善付囑諸菩薩。
“Rare World-Honored One! The Tathagata is ever protecting and mindful of all bodhisattvas, skillfully entrusting and enjoining them all.
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？」
World-Honored One, when virtuous men and women develop the mind of anuttara-samyak-sambodhi, on what would you say they should rely? How would you say they master their minds?”
佛言：「善哉！善哉！須菩提！如汝所說。
The Buddha replied, “Excellent! Excellent! Subhuti, it is as you have said.
如來善護念諸菩薩，善付囑諸菩薩。汝今諦聽，當為汝說。
The Tathagata is ever protecting and mindful of all bodhisattvas, skillfully entrusting and enjoing them all. Now listen attentively, and I will explain for you.”
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。」
“When virtuous men and women develop the mind of anuttara-samyak-sambodhi, they should rely like this; they should master their minds like this.”
「唯然，世尊！願樂欲聞！」
“Please continue World-Honored One, we joyfully wish to hear.”
3. 大乘正宗分 The true way of the Great Vehicle
佛告須菩提：「諸菩薩摩訶薩應如是降伏其心：
The Buddha told Subhuti, “All bodhisattva mahasattvas should master their minds like this:
所有一切眾生之類，若卵生、若胎生、若濕生、若化生，
‘Of all kinds of sentient beings; whether born from an egg, womb, moisture or metamorphosis;
若有色、若無色，若有想、若無想、若非有想非無想，
whether with form or without form; whether with perception, or without perception, or neither with perception nor without perception.
我皆令入無餘涅槃而滅度之。
I cause them all to enter the nirvana without remainder, liberating them.
如是滅度無量無數無邊眾生，實無眾生得滅度者。
Thus by liberating immeasurable, incalculable, illimitable sentient beings, in reality, there are no sentient beings who attain liberation.’
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, Subhuti? If bodhisattvas have the conception of a self, an individual, sentient beings, or lifespan, then they are not bodhisattvas.”
4. 妙行無住分 The wondrous practice of non-abiding
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。
“Furthermore Subhuti, regarding dharmas, bodhisattvas should not rely on anything while practicing giving. This is what is called giving without relying on sight, giving without relying on sound, scent, taste, touch or thought.”
須菩提！菩薩應如是布施，不住於相。何以故？若菩薩不住相布施，其福德不可思量。
“Subhuti, bodhisattvas should give like this and not rely on appearances. Why is this? If bodhisattvas give without relying on appearances, their rewards are inconceivable.”
須菩提！於意云何？東方虛空可思量不？」 「不也，世尊！」
“Subhuti, what does your mind say? The space in the eastern direction can be conceived of, can it not?” “It cannot World-Honored One.”
「須菩提！南西北方四維上下虛空可思量不？」 「不也，世尊！」
“Subhuti, the space in the northern, western, southern, and four ordinal directions, as well as above and below can be conceived of, can it not?”
“It cannot World-Honored One.”
「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。
“Subhuti, when a bodhisattva gives without relying on appearances the rewards are also like this, inconceivable.” “Subhuti, bodhisattvas should rely only as has been taught.”
5. 如理實見分 The principle for true perception
須菩提！於意云何？可以身相見如來不？」
“Subhuti, what does your mind say? The Tathagata can be seen by bodily appearances, can he not?”
「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。」
“No, World-Honored One. The Tathagata cannot be seen by bodily appearances. Why is this? The Tathagata has said bodily appearances are not bodily appearances.”
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 Subhuti, “Every appearance whatsoever is a deception. If you can see all appearances not as appearances, then you see the Tathagata.”
6. 正信希有分 The rarity of true belief
須菩提白佛言：「世尊！頗有眾生得聞如是言說章句生實信不？」
Subhuti addressed the Buddha saying, “World-Honored One, there are many sentient beings who, upon hearing sayings and statements such as these, will generate sincere faith, are there not?”
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。
The Buddha told Subhuti, “Do not make such comments. Five hundred years after the passing of the Tathagata there will be those who uphold the precepts and cultivate rewards. From these statements they will be able to generate faith in mind, considering them to be true.
當知是人不於一佛、二佛、三、四、五佛而種善根，已於無量千萬佛所種諸善根，聞是章句，乃至一念生淨信者，
Yet you should know, these people have not merely planted wholesome roots under one Buddha, two Buddhas, three, four or five Buddhas, but have already planted all wholesome roots under immeasurable thousands of tens-of-thousands of Buddhas. Hearing these statements, even for an instant, these people will generate pure faith.”
須菩提！如來悉知悉見，是諸眾生得如是無量福德。
“Subhuti, the Tathagata fully knows and fully sees all these sentient beings obtaining immeasurable rewards like this.
何以故？是諸眾生無復我相、人相、眾生相、壽者相，無法相，亦無非法相。
Why is this? Because all these sentient beings are also without a conception of self, individuality, sentient beings or lifespan. They are without a conception of dharmas, and are also without a conception of non-dharmas.
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。
Why is this? Because if the minds of all these sentient beings took hold of conceptions then they would become attached to a self, an individual, sentient beings or lifespan. If they took hold of a conception of dharmas then they would be attached to a self, an individual, sentient beings or lifespan.
何以故？若取非法相，即著我、人、眾生、壽者。是故不應取法，不應取非法。
Why is this? Because if they took hold of a conception of non-dharmas then they would still be attached to a self, an individual, sentient beings or lifespan. For this reason, they should not take hold of dharmas, nor should they take hold of non-dharmas.”
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。
“Due to this reason, the Tathagata always says: ‘All you bhiksus, know that the Dharma I teach is like in the parable of the raft. The Dharma should, nevertheless, be abandoned. How much more so what is not the Dharma?’”
7. 無得無說分 No obtaining, no expounding
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？」
“Subhuti, what does your mind say? Has the Tathagata attained anuttara-samyak-sambodhi? Has the Tathagata spoken of any Dharma?”
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。
Subhuti replied, “As I understand the meaning of what the Buddha has said, there is no definite dharma called anuttara-samyak-sambodhi, and there is no definite Dharma the Tathagata can speak of.
何以故？如來所說法皆不可取，不可說，非法、非非法。所以者何？一切賢聖皆以無為法而有差別。」
Why is this? Because the Tathagata says that all dharmas cannot be held, cannot be spoken of; are neither the Dharma nor not the Dharma. How is this?” “All saints and sages are distinguished by the unconditioned dharmas.”
8. 依法出生分 Emerging from the Dharma
「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？」
“Subhuti, what does your mind say? If someone filled a great trichiliocosm with the seven treasures and used them to practice giving, the rewards this person obtained would be many, would they not?”
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。」
Subhuti replied, “Extremely many World-Honored One. Why is this? Because these rewards are not rewards by their nature. For this reason, the Tathagata says the rewards are many.”
「若復有人於此經中受持乃至四句偈等，為他人說，其福勝彼。何以故？須菩提！一切諸佛及諸佛阿耨多羅三藐三菩提法皆從此經出。
“If, however, there was someone who received and retained even just four lines of verse from this sutra, and explained them to others, the rewards would surpass those. Why is this, Subhuti? Each and every Buddha and all of their anuttara-samyak-sambodhi dharma come from this sutra.”
須菩提！所謂佛法者，即非佛法。
“Subhuti, what is called Buddha Dharma is not Buddha Dharma.”
9. 一相無相分 The appearance without appearance
須菩提！於意云何？須陀洹能作是念『我得須陀洹果』不？」
“Subhuti, what does your mind say? Is a srotapanna able to have this thought, ‘I have obtained the fruit of a srotapanna,’ or not?”
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。」
Subhuti replied, “No, World-Honored One. Why is this? Srotapannas are named for entering the stream, yet there is no place to enter. Nor is there entering sight, sound, scent, taste, touch or thought. So they are called srotapannas.”
「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。」
“Subhuti, what does your mind say? Is a sakrdagamin able to have this thought, ‘I have obtained the fruit of a sakrdagamin,’ or not?” Subhuti replied, “No, World-Honored One. Why is this? Sakrdagamins are named for returning once more, yet in reality there is no more returning. So they are called sakrdagamins.”
「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。」
“Subhuti, what does your mind say? Is the anagamin able to have this thought, ‘I have obtained the fruit of an anagamin,’ or not?” Subhuti replied, “No, World-Honored One. Why is this? Anagamins are named for not returning, yet in reality there is no returning. Therefore they are called anagamins”
「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。
“Subhuti, what does your mind say? Is an arhat able to have this thought, ‘I have obtained the Way of an arhat’, or not?” Subhuti replied, “No, World-Honored One. Why is this? In reality there is no dharma called an arhat.
世尊！若阿羅漢作是念：『我得阿羅漢道。』即為著我、人、眾生、壽者。世尊！佛說我得無諍三昧人中最為第一，是第一離欲阿羅漢，我不作是念：『我是離欲阿羅漢。』
World-Honored One, if arhats had this thought, ‘I have obtained the Way of an arhat,’ then they would become attached to a self, an individual, sentient beings or lifespan.”
“World-Honored One, the Buddha says I have attained the non-confronting samadhi, am first and foremost among men, the foremost arhat freed from desire. I do not have this thought, ‘I am an arhat freed from desire.’”
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, if I had this thought, ‘I have obtained the Way of an arhat,’ then the World- Honored One would not have said, ‘Subhuti is the one who enjoys aranya practice.’ Since, in reality, Subhuti has nothing to practice, therefore he is called, ‘Subhuti, the one who enjoys aranya practice.’”
10. 莊嚴淨土分 The adornment of pure lands
佛告須菩提：「於意云何？如來昔在然燈佛所，於法有所得不？」「不也，世尊！如來在然燈佛所，於法實無所得。」
The Buddha told Subhuti, “What does your mind say? In the past, when the Tathagata was with Dipamkara Buddha, there was some obtainment of the Dharma, was there not?” “World-Honored One, in the past, when the Tathagata was with Dipamkara Buddha, in reality, there was no obtainment of the Dharma.”
「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。」
“Subhuti, what does your mind say? Bodhisattvas adorn the Buddha Lands, do they not?” “No, World-Honored One. Why is this? The adornment of Buddha Lands is not adornment, so it is called adornment.”
「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, Subhuti, all bodhisattva mahasattvas should generate a pure, clean mind like this: They should not rely on sight to generate this mind, they should not rely on sound, scent, taste, touch or thought to generate this mind. They should generate this mind by not relying on anything.”
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。」
“Subhuti, suppose someone had a body like the majestic mountain Sumeru. What does your mind say? This body is great, is it not?” Subhuti replied, “Extremely great, World-Honored One. Why is this? The Buddha says what is not a body is called a great body.”
11. 無為福勝分 Unconditioned merits surpass all
「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。」
“Subhuti, if there were as many Ganges Rivers as there are grains of sand in the Ganges River, what does your mind say? All of the grains of sand in these Ganges Rivers would be many, would they not?” Subhuti replied, “Extremely many, World-Honored One. Just the Ganges Rivers would nevertheless be an incalculable many. How much more so their sand?”
「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！」
“Subhuti, I will now truthfully tell you, if there are virtuous men and women who fill as many great trichiliocosms as there are grains of sand in these Ganges Rivers with the seven treasures, and use them to practice giving, they will obtain many rewards, will they not?” Subhuti replied, “Extremely many, World-Honored One.”
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 told Subhuti, “If virtuous men and women just receive and retain four lines of verse from this sutra, and explain them to others, then these rewards will surpass the aforementioned rewards.”
12. 尊重正教分 Venerating the true teachings
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、阿脩羅皆應供養，如佛塔廟，何況有人盡能受持讀誦。
“Furthermore Subhuti, following an explanation of this sutra, if even just four lines of verse, you should know that at this place every deva, human and asura of all worldly realms will make offerings as if it were a Buddha pagoda. How much more so if there was someone able to receive, retain, read and recite it completely?”
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。」
“Subhuti, you should know, this person achieves the supreme, foremost, rare Dharma. Wherever this scripture is located there will be a Buddha and an honorable disciple.”
13. 如法受持分 Receiving and maintaining the Dharma
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。
At that time, Subhuti addressed the Buddha saying, “World-Honored One, what should this sutra be named? How should we respectfully uphold it?” The Buddha told Subhuti, “This sutra is named the Vajra Prajnaparamita. By this name you should respectfully uphold it.
所以者何？須菩提！佛說般若波羅蜜，則非般若波羅蜜，是名般若波羅蜜。須菩提！於意云何？如來有所說法不？」
How is this? Subhuti, the Buddha says prajnaparamita is not prajnaparamita.” “Subhuti, what does your mind say? The Tathagata has spoken the Dharma, has he not?” Subhuti addressed the Buddha saying, “World-Honored One, the Tathagata has not said anything.”
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！」
“Subhuti, what does your mind say? All the minute particles in a great trichiliocosm are many, are they not?” Subhuti replied, “Extremely many, World-Honored One.”
「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。
“Subhuti, all minute particles, the Tathagata says, are not minute particles, so they are called minute particles. The Tathagata says a world is not a world, so it is called a world.”
須菩提！於意云何？可以三十二相見如來不？」
“Subhuti, what does your mind say? You can see the Tathagata by the thirty-two characteristics, can you not?”
「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。」
“No, World-Honored One. You cannot see the Tathagata by the thirty-two characteristics. Why is this? The Tathagata says the thirty-two characteristics are not characteristics, so they are called the thirty-two characteristics.”
「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。」
“Subhuti, if there are virtuous men and women who practice giving as many lives as there are grains of sand in the Ganges River, and if, however, there are people who just receive and retain four lines of verse from this sutra and explain them to others, their rewards will be many more.”
14. 離相寂滅分 Leaving appearances: Nirvāṇa
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。
When Subhuti heard this sutra spoken he deeply understood its meaning and, weeping tears of lament, addressed the Buddha saying, “Rare World-Honored One, the Buddha has spoken such an extremely profound sutra. Ever since I obtained the Wisdom Eye, not once have I heard such a sutra.”
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。
“World-Honored One, if there are also people able to hear this sutra their faithful mind will be clear and pure, and there will arise the appearance of reality. You should know these people achieve the foremost, rare merit.”
世尊！是實相者，則是非相，是故如來說名實相。
“World-Honored One, this appearance of reality is not an appearance. For this reason, the Tathagata says it is called the appearance of reality.”
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。
“World-Honored One, now that I am able to hear a scripture such as this I believe, understand, receive and retain it without much difficulty. If in times to come, after five hundred years, there are sentient beings who are able to hear this sutra, believe, understand, receive and retain it, then these people are the foremost rare.
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。」
Why is this? These people are without the conceptions of self, individuality, sentient beings or lifespan. How is this? The conception of a self is not a conception. The conceptions of individuality, sentient beings and lifespan are not conceptions. Why is this?” “Those who are free from all conceptions are all called Buddhas.”
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。
The Buddha told Subhuti, “So it is. So it is. If, also, there is someone able to hear this sutra who is not alarmed, not afraid, and not awed, you should know that this person is extremely rare.
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。
Why is this, Subhuti? The Tathagata says the foremost paramita is not the foremost paramita, so it is called the foremost paramita.” “Subhuti, the paramita of forbearance, the Tathagata says, is not the paramita of forbearance.
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。
Why is this, Subhuti? It is like in the past when my body was mutilated by the King Kali. At that time, I was without the conception of a self, an individual, sentient beings or lifespan. Why is this? Then, while I was being dismembered joint by joint, if I had the conception of a self, an individual, sentient beings or lifespan, I would have given rise to anger and hatred.”
須菩提！又念過去於五百世作忍辱仙人，於爾所世無我相、無人相、無眾生相、無壽者相。是故，須菩提！菩薩應離一切相，發阿耨多羅三藐三菩提心，不應住色生心，不應住聲香味觸法生心，應生無所住心。
“Subhuti, I also recall going through five hundred lifetimes as an ascetic practicing forbearance. During those lifetimes I was without the conception of a self, an individual, sentient beings or lifespan.” “For this reason, Subhuti, bodhisattvas should be free from all conceptions and develop the mind of aunttara-samyak-sambodhi. They should not rely on sight to generate this mind…
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。
They should not rely on sound, scent, taste, touch or thought to generate this mind. They should generate a mind that does not rely on anything. If the mind is reliant then it will be non-reliant. For this reason, the Buddha says the minds of bodhisattvas should not rely on sight when practicing giving.”
如來說一切諸相即是非相，又說一切眾生則非眾生。須菩提！如來是真語者、實語者、如語者、不誑語者、不異語者。
“Subhuti, bodhisattvas benefit all sentient beings and should practice giving like this.” “The Tathagata says all conceptions are not conceptions, and also says that all sentient beings are not sentient beings.” “Subhuti, the Tathagata is a speaker of what is true, what is real, what is so, what is not deceptive, and what is not altered.”
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。
“Subhuti, this Dharma that the Tathagata has attained is neither real nor unreal.” “Subhuti, if the minds of bodhisattvas rely on dharmas while practicing giving it is like someone entering the dark without anything to see. If the minds of bodhisattvas do not rely on dharmas while practicing giving it is like someone with eyes under brightly illuminating sunshine who sees many kinds of sights.”
「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。
“Subhuti, in ages to come, if there are virtuous men and women able to receive, retain, read and recite this sutra, then, by means of the wisdom of the Buddha, the Tathagata fully knows and fully sees these people all achieving immeasurable, illimitable merit.”
15. 持經功德分 The merits of maintaining this sūtra
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。
“Subhuti, if there are virtuous men and women who, in the beginning part of the day, practice giving as many lives as there are grains of sand in the Ganges River, and who, in the middle part of the day, also practice giving as many lives as there are grains of sand in the Ganges River, and who, in the latter part of the day as well, practice giving as many lives as there are grains of sand in the Ganges River, and like this they practice giving lives for immeasurable, hundreds of thousands of tens-of-thousands, of millions of kalpas,
若復有人聞此經典，信心不逆，其福勝彼，何況書寫，受持讀誦，為人解說。須菩提！以要言之，是經有不可思議，不可稱量無邊功德。
and if, however, there are people who hear this scripture with faith in mind, not disputing it, their rewards will surpass those. How much more so for recording, writing, receiving, retaining, reading and reciting it, and explaining it to others?” “Subhuti, essentially speaking, this sutra has inconceivable, immeasurable, illimitable merit.
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。
The Tathagata has spoken it for those who have embarked on the Great Vehicle, for those who have embarked on the Supreme Vehicle. If there are people able to receive, retain, read and recite it and explain it widely to others, the Tathagata fully knows and fully sees all these people achieving immeasurable, indescribable, illimitable, inconceivable merit.
如是人等，則為荷檐如來阿耨多羅三藐三菩提。何以故？須菩提！若樂小法者，著我見、人見、眾生見、壽者見，則於此經不能聽受讀誦，為人解說。
People like this will then bare the anuttara-samyak-sambodhi of the Tathagata. Why is this, Subhuti? If there are those who enjoy the Lesser Dharma, and are attached to the view of a self, an individual, sentient beings or lifespan, then they will be unable to listen to, receive, read or recite this sutra, or explain it to others.”
「須菩提！在在處處若有此經，一切世間天、人、阿脩羅所應供養，當知此處則為是塔，皆應恭敬作禮圍繞，以諸華香而散其處。
“Subhuti, wherever there is this sutra devas, humans and asuras of all worldly realms will make offerings. You should know this place will then become a pagoda. They will all reverentially make obeisance, circumambulate it, spreading all kinds of flowers and incense over this place.”
16. 能淨業障分 Able to purify obstructions
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 Subhuti, virtuous men and women who receive, retain, read and recite this sutra, and who are disdained by others, should have fallen into the evil paths from karmic offenses in their former lives. Yet, due to the disdain of others in the present life the karmic offenses of their former lives will then be eradicated, and they will attain anuttara-samyak-sambodhi.”
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。
“Subhuti, I recall in the past, immeasurable asamkhya kalpas before Dipamkara Buddha, I was able to meet eighty-four thousand million nayutas of buddhas, making offerings to them all, and attending to them without neglect or fault.
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。
If, however, there are people in the latter times of decline able to receive, retain, read and recite this sutra, the merit I obtained from making offerings to all those buddhas compared to the merit they obtain is not even one hundredth of it not even one thousandth, one ten-thousandth, one millionth, nor even is a calculation or comparison able to be reached.”
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。」
“Subhuti, if virtuous men and women in the latter times of decline receive, retain, read and recite this sutra, and I fully explained the merit they attain, the minds of some people who hear will be confounded, suspicious and untrusting.” “Subhuti, you should know the meaning of this sutra is inconceivable, and its fruition is also inconceivable.”
17. 究竟無我分 Ultimately without self
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？」
At that time, Subhuti addressed the Buddha saying, “World-Honored One, when virtuous men and women develop the mind of anuttara-samyak-sambodhi, on what would you say they should rely? How would you say they master their minds?”
佛告須菩提：「善男子善女人發阿耨多羅三藐三菩提心者，當生如是心：『我應滅度一切眾生，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。
The Buddha told Subhuti, “Virtuous men and women who develop the mind of anuttara-samyak-sambodhi should give rise to the mind like this:
‘I must liberate all sentient beings, yet after liberating all sentient beings in reality there is not a single sentient being who has been liberated.’ Why is this? If bodhisattvas have the conception of a self, an individual, sentient beings or lifespan, then they are not bodhisattvas.
所以者何？須菩提！實無有法發阿耨多羅三藐三菩提心者。須菩提！於意云何？如來於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。」
How is this, Subhuti? In reality there is no dharma that is the development of anuttara-samyak-sambodhi.” “Subhuti, what does your mind say? While the Tathagata was with Dipamkara Buddha, there was a dharma attained that was anuttara-samyak-sambodhi, was there not?” “There was not, World-Honored One. As I understand the meaning of what the Buddha has said, while the Buddha was with Dipamkara Buddha, there was no dharma attained that was anuttara-samyak-sambodhi.”
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。』
The Buddha said, “So it is. So it is, Subhuti. In reality there is no dharma the Tathagata attained that is anuttara-samyak-sambodhi. Subhuti, if there was a dharma the Tathagata attained that was anuttara-samyak-sambodhi, then Dipamkara Buddha would not have given me the prediction ‘In a future life you will attain buddhahood and be called Sakyamuni.’
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。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。
Since, in reality, there is no dharma attained that is anuttara-samyak-sambodhi, therefore Dipamkara Buddha gave me the prediction making the statement, ‘In a future life you will attain buddhahood and be called Sakyamuni.’ Why is this?” “Tathagata means the suchness of all dharmas.” “If there is someone who says the Tathagata attains anuttara-samyak-sambodhi, Subhuti, in reality there is no dharma the Buddha attains that is anuttara-samyak-sambodhi.”
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。
“Subhuti, within the anuttara-samyak-sambodhi that the Tathagata attains, there is neither reality nor unreality. For this reason, the Tathagata says all dharmas are Buddha Dharma.” “Subhuti, what are said to be all dharmas are not all dharmas, for this reason they are called all dharmas.”
須菩提！譬如人身長大。」須菩提言：「世尊！如來說人身長大，則為非大身，是名大身。」須菩提！菩薩亦如是，若作是言：『我當滅度無量眾生。』則不名菩薩。
“Subhuti, suppose someone’s body is very large.” Subhuti replied, “World-Honored One the Tathagata says this person’s body is very large, hence it is not a large body, so it is called a large body.” “Subhuti, bodhisattvas are also like this. If they make this statement, ‘I will liberate immeasurable sentient beings,’ then they are not called bodhisattvas.
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。
Why is this, Subhuti? In reality there is no dharma called a bodhisattva. For this reason, the Buddha says all dharmas are without self, individuality, sentience or lifespan.” “Subhuti, if bodhisattvas make this statement, ‘I will adorn Buddha Lands,’ they are not called bodhisattvas.
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。
Why is this? The Tathagata says the adornment of Buddha lands is not adornment, so it is called adornment.” “Subhuti, if bodhisattvas penetrate the selflessness of dharmas the Tathagata says this is called truly being a bodhisattva.”
18. 一體同觀分 Of a single unified perception
「須菩提！於意云何？如來有肉眼不？」「如是，世尊！如來有肉眼。」
“Subhuti, what does your mind say? The Tathagata has physical eyes, does he not?” “So it is, World-Honored One. The Tathagata has physical eyes.”
「須菩提！於意云何？如來有天眼不？」「如是，世尊！如來有天眼。」
“Subhuti, what does your mind say? The Tathagata has the Divine Eye, does he not?” “So it is, World-Honored One. The Tathagata has the Divine Eye.”
「須菩提！於意云何？如來有慧眼不？」「如是，世尊！如來有慧眼。」
“Subhuti, what does your mind say? The Tathagata has the Wisdom Eye, does he not?” “So it is, World-Honored One. The Tathagata has the Wisdom Eye.”
「須菩提！於意云何？如來有法眼不？」「如是，世尊！如來有法眼。」
“Subhuti, what does your mind say? The Tathagata has the Dharma Eye, does he not?” “So it is, World-Honored One. The Tathagata has the Dharma Eye.”
「須菩提！於意云何？如來有佛眼不？」「如是，世尊！如來有佛眼。」
“Subhuti, what does your mind say? The Tathagata has the Buddha Eye, does he not?” “So it is, World-Honored One. The Tathagata has the Buddha Eye.”
「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。」
“Subhuti, what does your mind say? As for all the sand in the Ganges River, the Buddha has spoken of this sand, has he not?”“So it is, World-Honored One. The Tathagata has spoken of this sand.”
「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！」
“Subhuti, what does your mind say? If there were as many Ganges Rivers as there are grains of sand in a single Ganges River, and there were as many Buddha worlds as there are grains of sand in all these Ganges Rivers, this would be many, would it not?” “Extremely many, World-Honored One.”
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 told Subhuti, “The Tathagata fully knows the various types of minds of all the sentient beings in those lands. Why is this? The Tathagata says all minds are not minds, so they are called minds. How is this, Subhuti?” “The past mind cannot be obtained. The present mind cannot be obtained. The future mind cannot be obtained.”
19. 法界通分分 Pervading the Dharma Realm
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。」
“Subhuti, what does your mind say? If there was someone who filled a great trichiliocosm with the seven treasures and used them to practice giving, then due to these causes and conditions the rewards this person obtained would be many, would they not?” “So it is, World-Honored One. This person, due to these causes and conditions, would obtain extremely many rewards.”
「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。
“Subhuti, if rewards existed in reality, the Tathagata would not have said the rewards obtained would be many. Because of the inexistence of rewards, the Tathagata says the rewards obtained would be many.”
20. 離色離相分 Leaving form, leaving appearance
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。」
“Subhuti, what does your mind say? The Buddha can be seen by his perfectly formed body, can he not?” “No, World-Honored One. The Tathagata should not be seen by his perfectly formed body. Why is this? The Tathagata says a perfectly formed body is not a perfectly formed body, so it is called a perfectly formed body.”
「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。」
“Subhuti, what does your mind say? The Tathagata can be seen by all of the perfect characteristics, can he not?” “No, World-Honored One. The Tathagata should not be seen by all of the perfect characteristics. Why is this? The Tathagata says the perfection of all characteristics is not perfect, so it is called the perfection of all characteristics.”
21. 非說所說分 No speaking, no dharma to speak
「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。」
“Subhuti, you should not claim the Tathagata has this thought, ‘I must have spoken the Dharma.’ Do not have this thought. Why is this? If people say the Tathagata has spoken the Dharma, then they slander the Buddha because they are unable to understand what I have said.” “Subhuti, in speaking the Dharma there is no Dharma that can be spoken, so it is called speaking the Dharma.”
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？」
At that time, the Wise Subhuti addressed the Buddha saying, “World-Honored One, there are many sentient beings in their future lives who will hear this Dharma spoken and generate faith in mind, are there not?”
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。」
The Buddha said, “Subhuti, there are neither sentient beings nor non-sentient beings. Why is this, Subhuti? Sentient beings, the Tathagata says, are not sentient beings, so they are called sentient beings.”
22. 無法可得分 No dharmas may be grasped
須菩提白佛言：「世尊！佛得阿耨多羅三藐三菩提，為無所得耶？」「如是，如是！須菩提！ 我於阿耨多羅三藐三菩提乃至無有少法可得，是名阿耨多羅三藐三菩提。
Subhuti addressed the Buddha saying, “World-Honored One, has the Buddha attained anuttara-samyak-sambodhi without attaining anything?” “So it is. So it is, Subhuti. Regarding my anuttara-samyak-sambodhi, there is not even the slightest dharma that can be attained, so it is called anuttara-samyak-sambodhi.”
23. 淨心行善分 The virtuous practice of a pure mind
「復次，須菩提！是法平等，無有高下， 是名阿耨多羅三藐三菩提；以無我、無人、無眾生、 無壽者，修一切善法， 則得阿耨多羅三藐三菩提。 須菩提！所言善法者，如來說非善法， 是名善法。
“Furthermore Subhuti, this Dharma is universal and without variance, so it is called anuttara-samyak-sambodhi. By being without a self, individuality, sentient beings or lifespan in the cultivation of all wholesome dharmas one attains anuttara-samyak-sambodhi.” “Subhuti, what are said to be wholesome dharmas, the Tathagata says, are not wholesome dharmas, so they are called wholesome dharmas.”
24. 福智無比 The merits of prajñā are incomparable
「須菩提！ 若三千大千世界中所有諸須彌山王，如是等七寶聚，有人持用布施； 若人以此般若波羅蜜經，乃至四句偈等，受持讀誦、 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。
“Subhuti, if there was someone who took heaps of the seven treasures that were like all the majestic Sumeru mountains in a great trichiliocosm and used them to practice giving, and if someone receives, retains, reads and recites even just four lines of verse from this Prajnaparamita Sutra and explains them to others, the previous rewards are not even one hundredth of it, not even one thousandth, one ten-thousandth, one millionth, nor even is a calculation or comparison able to be reached.”
25. 化無所化分 Transformations are not transformations
「須菩提！於意云何？汝等勿謂如來作是念： 『我當度眾生。』須菩提！莫作是念。 何以故？實無有眾生如來度者， 若有眾生如來度者，如來則有我、人、眾生、壽者。
“Subhuti, what does your mind say? You should not claim the Tathagata has this thought, ‘I will liberate sentient beings.’ Subhuti, do not have this thought. Why is this? In reality there are no sentient beings the Tathagata liberates. If there were sentient beings the Tathagata liberates the Tathagata would then have the conception of a self, an individual, sentient beings or lifespan.”
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。
“Subhuti, the Tathagata says an existent self is not an existent self, yet ordinary people consider there to be an existent self. Subhuti, ordinary people, the Tathagata says, are not ordinary people.”
26. 法身非相 The Dharmakāya is without appearance
「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。」
“Subhuti, what does your mind say? The Tathagata can be perceived by the thirty-two characteristics, can he not?” Subhuti replied, “So it is, so it is. The Tathagata is perceived by the thirty-two characteristics.”
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。」
The Buddha said, “Subhuti, if one perceives the Tathagata by the thirty-two characteristics, then a wheel-turning sage king is the Tathagata.” Subhuti addressed the Buddha saying, “World-Honored One, as I understand the meaning of what the Buddha has said, the Tathagata should not be perceived by the thirty-two characteristics.”
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 the verse:
If I am seen by sight,
Or sought by sound,
This person walks the wrong path,
Unable to see Tathagata.
27. 無斷無滅分 No severing, no annihilation
「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。』
“Subhuti, if you have this thought, ‘It is not because of the perfect characteristics that the Tathagata attains anuttara-samyak-sambodhi,’ Subhuti, do not have this thought, ‘It is not because of the perfect characteristics that the Tathagata attains anuttara-samyak-sambodhi.’
須菩提！汝若作是念：『發阿耨多羅三藐三菩提心者，說諸法斷滅。』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。
If you have this thought, ‘One who develops the mind of anuttara-samyak-sambodhi says all dharmas are characterized by annihilation,’ do not have this thought. Why is this? One who develops the mind of anuttara-samyak-sambodhi does not say dharmas are characterized by annihilation.”
28. 不受不貪分 Not receiving, not desiring
須菩提！若菩薩以滿恒河沙等世界七寶持用布施，若復有人知一切法無我，得成於忍，此菩薩勝前菩薩所得功德。
“Subhuti, if a bodhisattva filled as many trichiliocosms as there are grains of sand in the Ganges River with the seven treasures and used them to practice giving, and if, however, there is someone who knows all dharmas are selfless, achieving forbearance, this bodhisattva surpasses the merit obtained by the aforementioned bodhisattva.”
何以故？須菩提！以諸菩薩不受福德故。」須菩提白佛言：「世尊！云何菩薩不受福德？」「須菩提！菩薩所作福德，不應貪著，是故說不受福德。
“Subhuti, this is because all bodhisattvas do not receive rewards.” Subhuti addressed the Buddha saying, “World-Honored One, why do you say bodhisattvas do not receive rewards?” “Subhuti, the rewards bodhisattvas earn should not be desired. For this reason it is said they do not receive rewards.”
29. 威儀寂淨分 Power and position destroyed in silence
須菩提！若有人言：『如來若來若去，若坐若臥。』是人不解我所說義。何以故？如來者，無所從來，亦無所去，故名如來。
“Subhuti, if there is someone who says the Tathagata either comes or goes, or sits or lies down, this person does not understand the meaning of what I say. Why is this? The Tathagata has nowhere to come from and nowhere to go, therefore he is called the Tathagata.”
30. 一合理相分 The principle of the unity of appearances
須菩提！若善男子善女人以三千大千世界碎為微塵，於意云何？是微塵眾寧為多不？」「甚多，世尊！何以故？若是微塵眾實有者，佛則不說是微塵眾。所以者何？佛說微塵眾，則非微塵眾，是名微塵眾。
“Subhuti, if virtuous men and women were to grind a great trichiliocosm into minute particles, what does your mind say? This assemblage of minute particles would be many, would it not?” “Extremely many, World-Honored One. Why is this? If this assemblage of minute particles was really existent, then the Buddha would not have spoken of an assemblage of minute particles. How is this? The Buddha says an assemblage of minute particles is not an assemblage of minute particles, so it is called an assemblage of minute particles.”
世尊！如來所說三千大千世界，則非世界，是名世界。何以故？若世界實有者，則是一合相，如來說一合相，則非一合相，是名一合相。」「須菩提！一合相者，則是不可說，但凡夫之人貪著其事。
“World-Honored One, the Tathagata has said a great trichiliocosm is not a great trichiliocosm, so it is called a great trichiliocosm. Why is this? If a great trichiliocosm was really existent, then it would be a unified entity. The Tathagata says a unified entity is not a unified entity, so it is called a unified entity.” “Subhuti, a unified entity cannot be spoken of. Only ordinary people are attached to this matter.”
31. 知見不生分 Unborn knowing and perceiving
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？」「不也，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。」
“Subhuti, if someone says the Buddha has spoken of the view of a self, an individual, sentient beings or lifespan, Subhuti, what does your mind say? This person understands the meaning of what I have said, do they not?” “World-Honored One, this person does not understand the meaning of what the Tathagata has said. Why is this? The World-Honored One says the view of a self, an individual, sentient beings or lifespan is not the view of a self, an individual, sentient beings or lifespan, so it is called the view of a self, an individual, sentient beings or lifespan.”
「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。
“Subhuti, those who develop the mind of anuttara-samyak-sambodhi should regard all dharmas by knowing like this, seeing like this, believing and understanding like this, without giving rise to a conception of dharmas.” “Subhuti, what is said to be a conception of dharmas, the Tathagata says, is not a conception of dharmas, so it is called a conception of dharmas.”
32. 應化非真分 Transforming the unreal
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。
“Subhuti, if there is someone who fills immeasurable asamkhya worlds with the seven treasures and uses them to practice giving, and if there are virtuous men and women who develop the mind of a bodhisattva and take even just four lines of verse from this sutra, receiving, retaining, reading and reciting them, and expounding them to others,
云何為人演說？不取於相，如如不動。何以故？
their rewards will surpass those.” “How would you say they expound it to others?” “By not holding on to appearances, immovable like thusness. Why is this?”
一切有為法，
如夢幻泡影，
如露亦如電，
應作如是觀。」
All conditioned dharmas
Are like a dream, an illusion, a bubble, a shadow
Like dew and like lightning
Thus they should be perceived
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。
After the Buddha had spoken this sutra, the Elder Subhuti with all the bhiksus, bhiksunis upasakas, upasikas, and the devas, humans and asuras of all worldly realms heard what the Buddha had said and were all greatly pleased; believing, receiving, honoring and practicing it.
金剛般若波羅蜜經
End of the Diamond Sūtra
真言 Mantra
那謨婆伽跋帝 缽喇壤 波羅弭多曳 唵 伊利底 伊室利 輸盧馱 毘舍耶 毘舍 耶 莎婆訶
namo bhagavatīprajñāpāramitāyai oṃ īriti īṣiri śruta viṣaya viṣaya svāhā
# Taisho Tripitaka Vol. 8, No. 235 金剛般若波羅蜜經
# CBETA Chinese Electronic Tripitaka V1.35 (Big5) Normalized Version, Release Date: 2010/03/18
# Distributor: Chinese Buddhist Electronic Text Association (CBETA)
# Source material obtained from: Text as provided by Electronic Buddhadharma Society (EBS), CBETA OCR Group, Punctuated text as provided by Electronic Buddhadharma Society (EBS), Others
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Kumārajīva. Vajracchedikā Prajñāpāramitā Sūtra (English translation). Lapis Lazuli Texts, c. 400b, web site, http://www.lapislazulitexts.com/vajracchedika_prajnaparamita_sutra.html. Dedicated to the public domain.
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