「須菩提！於意云何？汝等勿謂如來作是念： 『我當度眾生。』須菩提！莫作是念。 何以故？實無有眾生如來度者， 若有眾生如來度者，如來則有我、人、眾生、壽者。須菩提！ 如來說：『有我者，則非有我， 而凡夫之人以為有我。』須菩提！凡夫者，如來說則非凡夫。
“Subhūti, what do you think? You should not say that it occurs to the Tathāgata, ‘I [mayā] will cross over [parimocita] sentient beings.’ Subhūti, do not compose this thought. Why? Truly there are no sentient beings crossed over by the Tathāgata. If [yadi] there were sentient beings [kaścitsattvo] crossed over by the Tathāgata, then there would be a self, a person [pudgala], a being, and a life [jīva]. The existence of a self [ātma] that the Tathāgata speaks of is not the existence of a self, but ordinary people [pṛthagjana] believe it is a self. Subhūti, an ordinary person [pṛthagjana] that the Tathāgata speaks of is not an ordinary person.
Sanskrit: tatkiṃ manyase subhūte-api nu tathāgatasyaivaṃ bhavati-mayā sattvāḥ parimocitā iti? na khalu punaḥ subhūte evaṃ draṣṭavyam| tatkasya hetoḥ ? nāsti subhūte kaścitsattvo yastathāgatena parimocitaḥ| yadi punaḥ subhūte kaścitsattvo'bhaviṣyadyastathāgatena parimocitaḥ syāt, sa eva tathāgatasyātmagrāho'bhaviṣyat, sattvagrāho jīvagrāhaḥ pudgalagrāho'bhaviṣyat| ātmagrāha iti subhūte agrāha eṣa tathāgatena bhāṣitaḥ| sa ca bālapṛthagjanairudgṛhītaḥ| bālapṛthagjanā iti subhūte ajanā eva te tathāgatena bhāṣitāḥ| tenocyante bālapṛthagjanā iti||25||
Diamond Sūtra Discussion
Transformations are not transformations 化無所化分
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Transformations are not transformations 化無所化分
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Comments
In this section the Buddha elaborates on Section 3 where he said that a bodhisattva should liberate sentient beings without attachment to self.
In this section the phrase cross over translates the Chinese 度, Sanskrit parimocita. It should be understood as liberate or rescue. The word self translates the Chinese 我, Sanskrit ātma. The phrase ordinary person translates the Chinese 凡夫, Sanskrit pṛthagjana. In Sanskrit this is modified by bāla, which means simple or naive.
The Sanskrit compound kaścitsattvo, formed from kaścit + sattva, means any sentient beings (Chinese: 有眾生). The word ending is modified for sandhi.
Notice the chiasmic symmetry between this chapter and chapter 7.
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