The Vajra Prajna Paramita Sutra
Vajra Sutra Liturgy
Incense Praise
Incense in the censer now is burning,
All the Dharma Realm receives the fragrance.
From afar the sea-vast host of Buddhas,
All inhale its sweetness.
In every place auspicious clouds appearing
Our sincere intentions thus fulfilling
As all Buddhas show their perfect bodies
Namo Incense Cloud Canopy Bodhisattva, Mahasattva
Namo Incense Cloud Canopy Bodhisattva, Mahasattva
Namo Incense Cloud Canopy Bodhisattva, Mahasattva
Invoking Spiritual Presence Before Reciting the Vajra Sutra
(A person who wants to recite the Vajra Sutra, must first sincerely recite the Mantra (True Words) for Purifying the Karma of the Mouth, and then invite the Eight Vajra-Spirits and next invoke the Four Bodhisattvas' names. Then they will protect the cultivator at all times and places.)
Mantra for Purifying the Karma of the Mouth
Syou Li Syou Li
Mwo He Syou Li
Syou Syou Li Sa Wa He.
Mantra for Purifying the Three Modes of Karma
Nan.
Sa Wa Pwo Wa Shu Two.
Sa Wa Da Mwo Sa Wa.
Pwo Wa Shu Duo Han.
Mantra for Calming the Earth
Na Mwo San Man Dwo.
Mu Two Nan
Nan
Du Lu Du Lu Di Wei
Sa Pwo He.
Mantra for Making Universal Offerings
Nan.
Ye Ye Nang
San Pwo Wa
Wa Dz La Hung
Inviting the Eight Vajra Spirits
We respectfully invite the Green Vajra Who Banishes Disasters.
We respectfully invite the Vajra Who Banishes Toxins
We respectfully invite the Yellow Vajra Who Grant Wishes
We respectfully invite the White Vajra Who Purifies Water
We respectfully invite the Red Vajra Whose Sound Brings Fire
We respectfully invite the Vajra Who Pacifies Disasters
We respectfully invite the Vajra Purple Worthy
We respectfully invite the Vajra Great Spirit.
Inviting the Four Bodhisattvas
We respectfully invite The Bodhisattva Vajra Company
We respectfully invite The Bodhisattva Vajra Rope
We respectfully invite The Bodhisattva Vajra Affection
We respectfully invite The Bodhisattva Vajra Speech.
On Making Vows
I bow my head to the one honored in all three realms
I take refuge with the Buddhas of all Ten Directions
I now make this solemn vow
To always uphold this Vajra Sutra
Above may my rewards go to Repaying the Four Kinds of Kindness above,
And aiding those below in the three paths of suffering.
May those who see and hear of this, All bring forth the resolve for Bodhi,
So that when this retribution body is done,
We will be reborn together In the Land of Utmost Happiness.
The Questions Chant
How can I attain a vajra-indestructible body that will live long?
Tell me the reasons why one gets great enduring strength
How can I reach the other shore by reciting this sutra
I hope the Buddha will explain these subtle secrets
And show them extensively to all beings.
Invoking the Buddha's Holy Name
Namo Fundamental Teacher Shakyamuni Buddha (3x)
Verse for Opening a Sutra
The unsurpassed, deep, profound, subtle, wonderful Dharma,
In a hundred thousand million eons, is difficult to encounter;
Now that I've come to receive and hold it, within my sight and hearing,
I vow to fathom the Thus Come One's true and actual meaning.
The Vajra Prajna Paramita Sutra
THE REASONS FOR THE DHARMA ASSEMBLY, ONE
Thus I have heard, at one time the Buddha dwelt at Shravasti in the Jeta Grove in the Garden of the Benefactor of Orphans and the Forlorn, together with a gathering of great Bhikshus, twelve hundred fifty in all. At meal time the World Honored One put on his robe, took up his bowl and entered the great city of Shravasti to collect alms. After he had finished his sequential alms-round, he returned to his dwelling. When his meal was completed, he put his robe and bowl away. After he washed his feet, he arranged his seat and sat down.
SUBHUTI'S REQUEST, TWO
At that time the Elder Subhuti arose from his seat in the great assembly, uncovered his right shoulder, placed his right knee on the ground, joined his palms together respectfully and addressed the Buddha, "How rare, World Honored One, is the Thus Come One who protects and cares well for all Bodhisattvas and well favors all Bodhisattvas. World Honored One, if a good man or good woman resolves his mind on Anuttarasamyaksambodhi, on what should he rely? How should he subdue his mind?" The Buddha said, "Very good, very good Subhuti. It is as you say. The Thus Come One protects and cares well for all Bodhisattvas and well favors all Bodhisattvas. Now listen attentively; I shall tell you. A good man or good woman who resolves his mind on Anuttarasamyaksambodhi should thus rely and thus subdue his mind." "Yes indeed, World Honored One. I am delighted and wish to listen."
THE ORTHODOX DOCTRINE OF THE GREAT VEHICLE, THREE
The Buddha told Subhuti, "All Bodhisattvas, Mahasattvas, should subdue their minds thus: 'I must cause all living beings--those born from eggs, wombs, moisture, by transformation; those with form, those without form, those with thought, those without thought, those not totally endowed with thought, and those not totally without thought--to enter Nirvana without residue and be taken across to Cessation. Yet of the immeasurable, numberless, boundless numbers of living beings thus taken across to Cessation, there is actually no living being taken across to Cessation.' Why? Subhuti, if a Bodhisattva has an appearance of self, others, living beings, or a life, he is not a Bodhisattva."
WONDERFUL PRACTICE IS TO NOT RELY ON ANYTHING, FOUR
"Moreover, Subhuti, as to dharmas, a Bodhisattva should not rely on anything when giving. That is to say, when giving, he should neither rely on forms, nor sounds, smells, tastes, tangible objects or dharmas. Subhuti, a Bodhisattva should give thus: he should not rely on appearances. Why? If a Bodhisattva does not rely on appearances when giving, his blessings and virtues are inconceivable and immeasurable. "Subhuti, what do you think, is space in the east conceivable or measurable?" "No World Honored One." "Subhuti, is space in the south, west, north, or in the intermediate directions, above or below conceivable or measurable?" "No, World Honored One." "Subhuti, the blessings and virtues of a Bodhisattva who does not rely on appearances when giving, are just as inconceivable and immeasurable. Subhuti, a Bodhisattva should rely only on the teachings."
GENUINE DISCERNMENT OF THE PRINCIPLE OF SUCHNESS, FIVE
"Subhuti, what do you think, is it possible to see the Thus Come One in his physical appearances?" "No World Honored One, it is not possible to see Thus Come One in his physical appearances. Why? Because the physical appearances mentioned by the Thus Come One are not physical appearances." The Buddha said to Subhuti, "All appearances are empty and false. If one sees all appearances as no appearances, then one sees the Thus Come One."
PROPER FAITH IS RARE, SIX
Subhuti addressed the Buddha, "World Honored One, in the future will there be living beings who truly believe upon hearing such phrases?" The Buddha told Subhuti, "Do not say that! In the last five hundred years after the Thus Come One's Cessation, there will be those who, holding the moral precepts and cultivating blessings, will believe such phrases and accept them as true. You should know that such people have not planted good roots with just one Buddha, two Buddhas, three Buddhas, four, or five Buddhas, but they have planted good roots at the places of immeasurable tens of millions of Buddhas. The Thus Come One knows and sees all people who hear these phrases, Subhuti, and have even a single thought of pure faith. Such living beings will thus obtain immeasurable blessings and virtues. Why? Because those living beings no longer cling to the appearances of self, others, living beings, or a life, nor to the appearances of dharmas or non-dharmas. Why? If those living beings' minds cling to appearances, that would be attachment to a self, others, living beings and a life. If they cling to appearances of dharmas, that would be attachment to a self, others, living beings and a life. Why? If they cling to the appearances of non-dharmas, that would be attachment to a self, others, living beings and a life. Therefore, you should not cling to dharmas; you should not cling to non-dharmas. Because of this principle the Thus Come One always says, 'Bhikshus, you should all know that the Dharma I speak is like a raft. You must let go of dharmas. Even more so let go of non-dharmas.'"
NOTHING ATTAINED, NOTHING SPOKEN, SEVEN
"Subhuti, what do you think, did the Thus Come One attain Anuttarasamyaksambodhi? Did the Thus Come One speak any Dharma?" Subhuti answered, "As I understand what the Buddha has said, there is no predetermined Dharma called Anuttarasamyaksambodhi, and there are not any predetermined Dharmas which the Thus Come One could speak. Why? All the Dharma which the Thus Come One has spoken can neither be clung to nor spoken of. It is neither Dharma nor non-dharma. Why is that so? All Worthy Ones and Sages are different because of Unconditioned Dharmas."
THEY ARISE FROM DHARMA, EIGHT
"Subhuti, what do you think, if a person gave as a gift the seven kinds of precious gems in quantity enough to fill up a Threefold Great Thousand World System, would such a person obtain many blessings and virtues?" Subhuti said, "Very many World Honored One. Why? These blessings and virtues do not refer to the essential nature of blessings and virtues. Therefore, the Thus Come One says they are many blessings and virtues." "If on the other hand, a person were to accept and uphold even so few as four lines of verse from this Sutra and speak them for others, this person's blessings would surpass the blessings of the individual mentioned above. Why? Subhuti, all Buddhas and their Dharma of Anuttarasamyaksambodhi come from this Sutra. Subhuti, by this I mean the Buddha and the Dharma are not the Buddha and the Dharma."
THE ONE APPEARANCE IS BEYOND APPEARANCES, NINE
"Subhuti, what do you think, can a Shrotaapana have the thought, 'Have I attained the Fruition of Shrotaapana'?" Subhuti said, "No World Honored One. Why? Shrotaapana means 'one who has entered the flow.' And yet, he has not entered anything. He has not entered forms, sounds, smells, tastes, tangible objects or dharmas. Therefore he is called a Shrotaapana." "Subhuti, what do you think, can a Sakrdagamin have the thought, 'Have I attained the Fruition of Sakrdagamin'?" Subhuti said, "No World Honored One. Why? Sakrdagamin means 'one who returns once more,' but actually he does not return. Therefore he is called a Sakrdagamin." "Subhuti, what do you think, can an Anagamin have the thought, 'Have I attained the Fruition of Anagamin?'" Subhuti said, "No World Honored One. Why? Anagamin means 'one who does not return,' but actually he is without not returning. Therefore he is called an Anagamin." "Subhuti, what do you think, can an Arhat have the thought, 'Have I attained the Way of the Arhat?'" Subhuti said, "No World Honored One. Why? Actually there is no dharma called 'Arhat.' World Honored One, if an Arhat had the thought, 'I have attained the Way of the Arhat,' that would be an attachment to self, others, living beings and to a life. World Honored One, the Buddha has said that I am foremost in the attainment of the No Strife Samadhi, and I am the foremost Arhat free from desire. Yet, World Honored One, I do not have the thought, 'I am an Arhat free from desire.' If I had the thought, 'I have attained the Way of the Arhat,' then the World Honored One would not say, 'Subhuti is foremost of those who delight in practicing Aranya.' Since Subhuti actually does not practice anything, he is called, 'Subhuti who delights in practicing Aranya.'"
ADORNING PURE LANDS, TEN
The Buddha said to Subhuti, "What do you think? Did the Thus Come One obtain any Dharma when he was with Burning Lamp Buddha in the past?" "No World Honored One, the Thus Come One did not actually obtain any Dharma when he was with Burning Lamp Buddha." "Subhuti what do you think? Does a Bodhisattva adorn Buddhalands?" "No World Honored One. Why? One who adorns Buddhalands does not adorn anything. Therefore it is called adorning." "Therefore Subhuti, all Bodhisattvas Mahasattvas should thus produce a pure mind which does not rely on forms, sounds, smells, tastes, tangible objects or dharmas. He should produce a mind which does not rely on anything. Subhuti, suppose a person had a body like Sumeru, king of mountains. What do you think? Would that body be big?" Subhuti addressed the Buddha, "Very big World Honored One. Why? The Buddha says it is not a body. Therefore it is called a big body."
THE SUPREMACY OF UNCONDITIONED BLESSINGS, ELEVEN
"Subhuti, suppose there were as many Ganges Rivers as there are grains of sand in the Ganges River. What do you think, would the grains of sand in all those Ganges Rivers be many?" Subhuti said, "Very many World Honored One. That many Ganges rivers alone would be uncountable, how much the more so the grains of sands contained in them. "Subhuti, I am speaking truthfully. Suppose a good man or good woman had filled with the Seven Kinds of Precious Gems as many Threefold Great Thousand World Systems as there are grains of sand in all those Ganges Rivers and gave them as an offering. Would that person obtain many blessings?" Subhuti said, "Very many World Honored One." The Buddha told Subhuti, "If a good man or good woman were to accept and uphold even so few as four lines of verse from this Sutra and speak them for others, those blessings and virtues would surpass the previous blessings and virtues."
REVERING THE PROPER TEACHING, TWELVE
"Moreover, Subhuti, know that all the gods, humans and asuras of the world should make offerings to any place where even as few as four lines of verse from this Sutra have been spoken, just as they would make offerings to a Buddha, a stupa or a temple. How much the more should they make offerings to any place where there are people who can completely accept, uphold, read and recite this Sutra. Subhuti you should know that such people accomplish the supreme, foremost and most rare of dharmas. Wherever this Sutra is found, there is a Buddha or reverent disciple."
ACCEPTING AND UPHOLDING THE DHARMA OF "THUSNESS", THIRTEEN
Then Subhuti addressed the Buddha, "World Honored One, what name should we give this Sutra, and how should we uphold it?" The Buddha told Subhuti, "The name of this Sutra is Vajra Prajna Paramita. You should uphold it by that name. Why? The Buddha said that Prajna Paramita is not Prajna Paramita. Therefore it is called Prajna Paramita. "Subhuti, what do you think, has the Thus Come One spoken any Dharma?" Subhuti addressed the Buddha, "The Thus Come One has not spoken any Dharma." "Subhuti, what do you think, are there many particles of dust in a Threefold Great Thousand World System?" Subhuti said, "Very many World Honored One." "Subhuti, the Thus Come One says that particles of dust are not particles of dust. Therefore they are called particles of dust. The Thus Come One says that world systems are not world systems. Therefore they are called world systems. "Subhuti, what do you think, is it possible to see the Thus Come One in his Thirty-two Physical Appearances?" "No World Honored One, it is not possible see the Thus Come One in his Thirty-two Physical Appearances. Why? The Thus Come One says that the Thirty-two Physical Appearances are not physical appearances. Therefore they are called the Thirty-two Physical Appearances." "Subhuti, a good man or good woman might give away his body as many times as there are grains of sand in the Ganges River, but if another person were to accept and uphold even as few as four lines of verse of this Sutra and explain them for others, that person's blessings would be greater."
LEAVING APPEARANCES AND STILL CESSATION, FOURTEEN
At that time, upon hearing this sutra and deeply understanding its purport, Subhuti wept and felt remorse, and addressed the Buddha, "How rare, World Honored One, is this Sutra so profoundly explained by the Buddha. From the time I attained the eye of wisdom until the present, I have never heard such a Sutra. World Honored One, if someone listens to this Sutra with a mind of pure faith and can bring forth the Appearance of Reality, know that such a person has accomplished foremost and rare merit and virtue. "World Honored One, the Appearance of Reality is without appearance. Therefore the Thus Come One calls it the Appearance of Reality. "World Honored One, now as I listen to this Sutra, I believe, understand, accept and uphold it without difficulty. In the future, in the last five hundred years, if there are living beings who when they hear this Sutra, believe, understand, accept and uphold it, they will be outstanding and most rare. Why? Such people will be without the appearance of a self, the appearance of others, the appearance of living beings, and the appearance of a life. Why? The appearance of self is actually no appearance. The appearance of others, the appearance of living beings and the appearance of a life are actually not appearances. Why? All those who are called Buddhas have relinquished all appearances." The Buddha told Subhuti, "So it is, so it is. If someone hears this Sutra and is not frightened, alarmed, or terrified, you should know such a person is most rare. Why? Subhuti, the foremost Paramita spoken of by the Thus Come One is not the foremost Paramita. Therefore it is called the foremost Paramita. "Subhuti, the Paramita of patience spoken of by the Thus Come One is not the Paramita of patience. Therefore it is called the Paramita of patience. Why? Subhuti, in the past when the King of Kalinga dismembered my body, I had no appearance of a self, of others, of living beings or of a life. Why? When I was cut limb from limb, if I had an appearance of a self, an appearance of others, an appearance of living beings or an appearance of a life, I would have been outraged. "Moreover Subhuti, I recall that in the past, for five hundred lives, I was the Patient Immortal. During all those lives I was without the appearance of a self, others, living beings or a life. For that reason, Subhuti, a Bodhisattva should relinquish all appearances and bring forth the mind of Anuttarasamyaksambodhi. He should bring forth thoughts which do not rely on forms or which do not rely on sounds, smells, tastes, tangible objects, or dharmas. He should bring forth thoughts which do not rely on anything. Any relying of the mind is not relying. Therefore the Buddha says, 'The Bodhisattva's mind should not rely on forms when he gives.' Subhuti, because the Bodhisattva wishes to benefit all living beings, he should give in this way. "The Thus Come One says that all appearances are actually not appearances, and that all living beings are actually not living beings. Subhuti, the Thus Come One speaks the truth. He speaks factually. He speaks of things as they really are. He never deceives nor are his words peculiar. Subhuti, the Dharma the Thus Come One obtained is neither true nor false. "Subhuti, a Bodhisattva who gives with a mind relying on dharmas is like a person in the dark who sees nothing at all. A Bodhisattva who gives with a mind that does not rely on dharmas is like a person with eyes who can see all kinds of things in the bright sunlight. "Subhuti, if in the future there is a good man or good woman who can accept, uphold, read or recite this Sutra, then the Thus Come One using his Buddha-wisdom will thoroughly know and thoroughly see such a person. That person will obtain immeasurable and boundless merit and virtue."
THE MERIT AND VIRTUE GAINED FROM UPHOLDING THIS SUTRA, FIFTEEN
"Subhuti, a good man or good woman might in the morning give away as many bodies as there are grains of sand in the Ganges River, and again at noon give away as many bodies as there are grains of sand in the Ganges River, and again in the evening give away as many bodies as there are grains of sand in the Ganges River, giving away bodies like that throughout immeasurable hundreds of thousands of billions of kalpas. But if someone else were to hear this Sutra and believe it without reservation, his blessings would surpass the blessings of the former person. How much greater the blessings would be if one could write out, accept, uphold, read, recite and explain this Sutra for others. "Subhuti, to sum it up, the merit and virtue of this Sutra is inconceivable, incalculable and boundless. The Thus Come One spoke it for those intent on the Great Vehicle, for those intent on the foremost vehicle. The Thus Come One knows and sees all people who can accept, uphold, read, recite and extensively explain this Sutra for others. Such people perfect immeasurable, incalculable, boundless and inconceivable merit and virtue and sustain the Thus Come One's Anuttarasamyaksambodhi. Why? Subhuti, one who delights in lesser dharmas is attached to a view of a self, a view of others, a view of living beings and a view of a life. This person cannot hear, accept, uphold, read or recite this Sutra or explain it for others. "Subhuti, the gods, humans, and asuras of the world should make offerings wherever this Sutra is found. Know that this place is a Stupa. All beings should pay respect, worship, circumambulate and decorate it with incense and flowers."
KARMIC OBSTRUCTIONS CAN BE PURIFIED, SIXTEEN
"Moreover Subhuti, if a good man or good woman who accepts, upholds, reads or recites this Sutra, is ridiculed, that is because that person has karmic offenses from past lives which destine him for the evil paths. But as a result of the ridicule he receives from others in his present life, his previous karmic offenses are destroyed and he will attain Anuttarasamyaksambodhi. "Subhuti, I recall that in the past, for immeasurable asamkhyeya kalpas, prior to Dipankara Buddha, I encountered eighty-four trillion nayutas of Buddhas. I made offerings to and served them all without exception. If there are others in the Final Period who can accept, uphold, read or recite this Sutra, the merit and virtue they obtain is a hundred times more, a thousand times more, ten thousand times more, or a million times more than the merit and virtue I gained from making offerings to all those Buddhas. It is so great that it exceeds all calculations and comparisons. "Subhuti, if I were to explain in detail the merit and virtue of a good man or good woman, who in the Final Period, accepts, upholds, reads or recites this Sutra, then those who hear might go insane or disbelieve. Subhuti, you should know that the principles in this Sutra are inconceivable. So too are the rewards it generates."
ULTIMATELY THERE IS NO SELF, SEVENTEEN
Then Subhuti addressed the Buddha, "World Honored One, if a good man or good woman resolves his mind on Anuttarasamyaksambodhi, on what should he rely? How should he subdue his mind?" The Buddha told Subhuti, "A good man or good woman who resolves his mind on Anuttarasamyaksambodhi should think thus: 'I should take all living beings across to Cessation. Yet when all living beings have been taken across to Cessation, actually not one living being has been taken across to Cessation.' Why? Subhuti, if a Bodhisattva has an appearance of self, others, living beings or a life, he is not a Bodhisattva. For what reason? Subhuti, actually there is no such dharma as resolving one's mind on Anuttarasamyaksambodhi. "Subhuti, what do you think, when the Thus Come One was with Burning Lamp Buddha, did he attain the dharma of Anuttarasamyaksambodhi?" "No World Honored One. As I understand what the Buddha has said, when the Buddha was with Burning Lamp Buddha, he did not attain the dharma of Anuttarasamyaksambodhi." The Buddha said, "So it is, so it is Subhuti. The Thus Come One did not actually attain the dharma of Anuttarasamyaksambodhi. Subhuti, if the Thus Come One had actually attained the dharma of Anuttarasamyaksambodhi, then Burning Lamp Buddha would not have given me the prediction: 'You will in the future become a Buddha with the name Shakyamuni.' Since I did not actually attain the dharma of Anuttarasamyaksambodhi, Burning Lamp Buddha gave me the prediction saying these words, 'You will in the future become a Buddha with the name Shakyamuni.' Why? 'Thus Come One' means 'all dharmas are "thus".' Someone might say the Thus Come One attained Anuttarasamyaksambodhi, Subhuti, but actually the Buddha did not attain the dharma of Anuttarasamyaksambodhi. Subhuti, there is nothing true nor false in the Anuttarasamyaksambodhi the Thus Come One attains. Therefore, the Thus Come One says that all dharmas are Buddhadharma. Subhuti, what are spoken of as 'all dharmas', are not all dharmas. Therefore they are called 'all dharmas.' "Subhuti, suppose there is a person with a big body." Subhuti said, "World Honored One, the Thus Come One speaks of a big body as not being a big body. Therefore it is called a big body." "Subhuti, a Bodhisattva is also like this. If he said, 'I should take across immeasurable living beings to Cessation,' then he could not be called a Bodhisattva. Why? Subhuti, there is really no dharma called a Bodhisattva. Therefore the Buddha says that all dharmas are without self, others, living beings or a life. "Subhuti, if a Bodhisattva said, 'I should adorn Buddhalands,' he could not be called a Bodhisattva. Why? What the Thus Come One speaks of as adorning Buddhalands is not adorning Buddhalands. Therefore it is called adorning Buddhalands. Subhuti, if a Bodhisattva comprehends the dharma of no self, the Thus Come One calls him a true Bodhisattva."
CONTEMPLATING THE ONENESS OF EVERYTHING, EIGHTEEN
"Subhuti, what do you think, does the Thus Come One have the Flesh Eye?" "So it is World Honored One. The Thus Come One has the Flesh Eye." "Subhuti, what do you think, does the Thus Come One have the Heavenly Eye?" "So it is World Honored One. The Thus Come One has the Heavenly Eye." "Subhuti, what do you think, does the Thus Come One have the Wisdom Eye?" "So it is World Honored One. The Thus Come One has the Wisdom Eye." "Subhuti, what do you think, does the Thus Come One have the Dharma Eye?" "So it is World Honored One. The Thus Come One has the Dharma Eye." "Subhuti, what do you think, does the Thus Come One have the Buddha Eye?" "So it is World Honored One. The Thus Come One has the Buddha Eye." "Subhuti, what do you think, has the Thus Come One said that all the sand of the Ganges River is sand?" "So it is World Honored One. The Thus Come One has said that all that sand is sand." "Subhuti, what do you think, if there were as many Ganges rivers as there are grains of sand in one Ganges River, and there were as many Buddhalands as there were grains of sand in all those Ganges rivers, would that be many Buddhalands?" "Very many, World Honored One." The Buddha told Subhuti, "The Thus Come One thoroughly knows all the various thoughts that occur to every living being in each of those Buddhalands. Why? The Thus Come One says that all thoughts are not thoughts. Therefore they are called thoughts. For what reason? Subhuti, you cannot recover past thoughts, you cannot hold on to present thoughts, and you cannot obtain future thoughts."
UNDERSTANDING AND TRANSFORMING THE DHARMA REALM, NINETEEN
"Subhuti, what do you think, would a person because of the causes and conditions of filling a threefold great thousand world system with the seven kinds of precious gems and giving them as an offering, obtain many blessings?" "So it is World Honored One. That person on account of his giving would obtain very many blessings." "Subhuti, if these blessings and virtues are real, the Thus Come One would not speak about obtaining many blessings. But because these blessings and virtues do not exist, the Thus Come One speaks of obtaining many blessings."
LEAVING BOTH FORM AND APPEARANCES, TWENTY
"Subhuti, what do you think, should one look for Buddha in his perfect physical body?" "No, World Honored One, one should not look for Thus Come One in his perfect physical body. Why? The Thus Come One has said that the perfect physical body is not the perfect physical body. Therefore it is called the perfect physical body." "Subhuti, what do you think, should one look for Thus Come One in all his perfect appearances?" "No World Honored One, one should not look for Thus Come One in all his perfect appearances. Why? The Thus Come One has said perfect appearances are not perfect appearances. Therefore they are called perfect appearances."
WHAT IS SPOKEN IS NOT SPOKEN, TWENTY-ONE
"Subhuti, do not maintain that the Thus Come One has this thought: 'I have spoken Dharma.' Do not think that way. Why? If someone says the Thus Come One has spoken Dharma, he slanders the Buddha due to his inability to understand what I teach. Subhuti, as to speaking Dharma, no Dharma can be spoken. Therefore it is called 'speaking Dharma'." At that time Subhuti, the wise elder, addressed the Buddha, "World Honored One, will there be living beings in the future who believe in this Sutra when they hear it?" The Buddha said, "The living beings to whom you refer are neither living beings nor not living beings. Why? Subhuti, all the different kinds of living beings the Thus Come One speaks of are not living beings. Therefore they are called living beings."
NO DHARMA CAN BE OBTAINED, TWENTY-TWO
Subhuti addressed the Buddha, "World Honored One, is it true that the Thus Come One, in attaining Anuttarasamyaksambodhi, did not attain anything?" The Buddha said, "So it is, so it is, Subhuti. As to Anuttarasamyaksambodhi, there is not the slightest dharma which I could attain. Therefore it is called Anuttarasamyaksambodhi."
A PURE MIND DOES WHOLESOME DEEDS, TWENTY-THREE
"Moreover, Subhuti, this Dharma is the common denominator; nothing is higher or lower. Therefore it is called Anuttarasamyaksambodhi. A person free of self, others, living beings and a life, who cultivates all wholesome dharmas, attains Anuttarasamyaksambodhi. Subhuti, what are called wholesome dharmas, the Thus Come One says are not wholesome dharmas. Therefore they are called wholesome dharmas."
BLESSINGS AND WISDOM BEYOND COMPARE, TWENTY-FOUR
"Subhuti, suppose someone were to take mounds of the seven precious gems piled as high as all the Sumerus, kings of mountains, in a threefold great thousand world system and give them as an offering. And further suppose someone else were to accept, uphold, read or recite and speak for others as few as four lines of verse from this Prajna Paramita Sutra . The former person's blessings and virtues would not equal one percent of the other person's blessings and virtues, neither one tenth of a percent, nor one hundredth of a percent, nor one thousandth of a percent, nor any fraction that could be calculated or expressed by analogy."
TRANSFORMING WITHOUT THERE BEING ANYONE TRANSFORMED, TWENTY-FIVE
"Subhuti, what do you think? None of you should maintain that the Thus Come One has this thought: 'I shall save living beings.' Subhuti, do not think that way. Why? In fact the Thus Come One does not save any living beings. If the Thus Come One saved living beings, then the Thus Come One would have a sense of a self, others, living beings, and a life. "Subhuti, although the Thus Come One speaks of the existence of a self, there is really no self that exists. However, common people think they have a self. Subhuti, the common people that the Thus Come One speaks of are not common people. Therefore they are called common people."
THE DHARMA BODY IS NOT APPEARANCES, TWENTY-SIX
"Subhuti, what do you think, is it possible to contemplate the Thus Come One in his Thirty-two Physical Appearances?" Subhuti said, "So it is, so it is. It is possible to contemplate the Thus Come One in his Thirty-two Physical Appearances." The Buddha said, "Subhuti, if one could contemplate the Thus Come One in his Thirty-two Physical Appearances, then a Wheel Turning Sage King would be the Thus Come One." Subhuti addressed the Buddha, "World Honored One, as I understand what the Buddha has said, one should not contemplate the Thus Come One in his Thirty-two Physical Appearances." At that time the World Honored One spoke a verse saying, One who looks for me in forms, Or seeks me in sounds, Practices a deviant path And will never see the Thus Come One.
NOT DESTROYED NOR ANNIHILATED, TWENTY-SEVEN
"Subhuti, you might have the thought, 'It was not because he perfected his Physical Appearances that the Thus Come One attained Anuttarasamyaksambodhi.' Subhuti, do not think, 'It was not because he perfected his Physical Appearances that the Thus Come One attained Anuttarasamyaksambodhi.' Subhuti, if you think in that way, then those who have resolved their minds on Anuttarasamyaksambodhi would affirm the destruction of all dharmas. Do not think like that. Why? Those who have resolved their minds on Anuttarasamyaksambodhi do not affirm the destruction of the appearances of all dharmas."
NO GREED AND NOTHING ACQUIRED, TWENTY EIGHT
"Subhuti, a Bodhisattva might fill up world systems equal in number to the grains of sand in the Ganges River with the seven kinds of precious gems and give them as gift. But if another person were to realize that all dharmas are devoid of self and attain patience, that Bodhisattva's merit and virtues would surpass the merit and virtues of the previous Bodhisattva. Why, Subhuti? Because Bodhisattvas do not acquire blessings and virtues." Subhuti addressed the Buddha, "World Honored One, how is it that Bodhisattvas do not acquire blessings and virtues?" "Subhuti, Bodhisattvas should neither be greedy for, nor be attached to the blessings and virtues which they foster. Therefore I say they do not acquire blessings and virtues."
THE QUIESCENCE OF HIS AWESOME DEMEANOR, TWENTY-NINE
"Subhuti, if someone says that it seems as if the Thus Come One comes and goes, sits or lies down, such a person does not understand the meaning of my teaching. Why? The Thus Come One does not come from anywhere nor does he go anywhere. Therefore he is called the Thus Come One."
THE PRINCIPLE OF A UNITY OF APPEARANCES, THIRTY
"Subhuti, suppose a good man or good woman were to pulverize a threefold great thousand world system into fine particles of dust. What do you think, would those fine particles of dust be many?" Subhuti said, "Very many World Honored One. Why? If those fine particles of dust did exist, the Buddha would not have called them fine particles of dust. Why is this? What the Buddha speaks of as fine particles of dust are not fine particles of dust. Therefore they are called fine particles of dust. "World Honored One, what the Buddha spoke of as a threefold great thousand world system is not a world system. Therefore it is called a world system. Why? If world systems actually existed, that would constitute a unity of appearances. What the Thus Come One speaks of as a unity of appearances is not a unity of appearances. Therefore it is called a unity of appearances." "Subhuti, a unity of appearances cannot really be expressed, but common people become greedily attached to such things."
KNOWLEDGE AND VIEWS ARE NOT PRODUCED, THIRTY-ONE
"Subhuti, suppose someone were to say that the Buddha spoke of the view of self, the view of others, the view of living beings and the view of a life. Subhuti, what do you think, does that person understand the meaning of my teachings?" "No, World Honored One, that person does not understand the meaning of the Thus Come One's teachings. Why? What the World Honored One spoke of as the view of self, view of others, view of living beings and view of a life is not the view of self, view of others, view of living beings and view of a life. Therefore they are called the view of self, view of others, view of living beings and the view of a life." "Subhuti, those who have resolved their minds on Anuttarasamyaksambodhi should, in regards to all dharmas, thus know, thus perceive, and thus believe and understand and not set up appearances of dharmas. Subhuti, what the Thus Come One speaks of as appearances of dharmas are not appearances of dharmas. Therefore they are called appearances of dharmas."
RESPONSES AND TRANSFORMATIONS ARE UNREAL, THIRTY-TWO
"Subhuti, suppose someone were to fill measureless asamkhyeyas of world systems with the seven precious jewels and give them as an offering. Further, if a good man or good woman who has resolved his mind on Bodhi were to receive, uphold, read or recite and extensively explain for others as little as four lines of verse from this Sutra, the latter person's blessings would surpass those of the former person. "How should this Sutra be explained for others? By not grasping at appearances and being in unmoving thusness. Why? All conditioned dharmas Are like a dream, an illusion, a bubble or a shadow, Like dew or like a lightning flash. Contemplate them thus." After the Buddha spoke this Sutra, the Elder Subhuti, all the Bhikshus, Bhikshunis, upasakas and upasikas, and all the gods, humans, and asuras, and others from all the worlds, having heard what the Buddha had said, were extremely happy, faithfully accepted it, and put it into practice.
End of the Vajra Prajna Paramita Sutra
Mantra For Patching Flaws In the Recitation
Na Mwo He La Da Nwo
Dwo La Ye Ye
Jyu Lwo Jyu Lwo
Jyu Ju Jyu Ju
Mwo La Mwo La
Hu Lu Hung
He He
Su Dan Nwo
Hung
Pwo Mwo Nu
Swo Pwo He
(Recite 3x)
Vajra Sutra Praise
It severs doubts and inspires faith
It ends all marks and o'er leaps all schools
So that we instantly forget both people and dharmas
And realize true emptiness.
Prajna's flavor is multi-layered
With no more than a four-sentence verse
Our understanding penetrates right through.
Its blessings and virtue we praise without end!
Homage to the Jeta-grove's Assembly
Of Buddhas and Bodhisattvas (3x)
Transference
May the merit and virtue of this recitation
Be shared everywhere with everyone
So that I and all living beings
Can accomplish Buddhahood together.
金剛般若波羅蜜經
姚秦‧三藏法師鳩摩羅什譯
法會因由分第一
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‧
善現啟請分第二
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‧云何應住‧云何降伏其心‧佛言‧善哉善哉‧須菩提‧如汝所說‧如來善護念諸菩薩‧善付囑諸菩薩‧汝今諦聽‧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‧
大乘正宗分第三
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‧如是滅度無量無數無邊眾生‧實無眾生得滅度者‧何以故‧須菩提‧若菩薩有我相‧人相‧眾生相‧壽者相‧即非菩薩
妙行無住分第四
復次‧須菩提‧菩薩於法‧應無所住‧行於布施‧所謂不住色布施‧不住聲香味觸法布施‧須菩提‧菩薩應如是布施‧不住於相‧何以故‧若菩薩不住相布施‧其福德不可思量‧須菩提‧於意云何‧東方虛空‧可思量不‧不也‧世尊‧須菩提‧南西北方‧四維上下虛空‧可思量不‧不也‧世尊‧須菩提‧菩薩無住相布施‧福德亦復如是不可思量‧須菩提‧菩薩但應如所教住‧
如理實見分第五
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‧佛告須菩提‧凡所有相‧皆是虛妄‧若見諸相非相‧即見如來‧
正信希有分第六
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‧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‧無法相‧亦無非法相‧何以故‧是諸眾生‧若心取相‧即為著我人眾生壽者‧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‧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‧
無得無說分第七
須菩提‧於意云何‧如來得阿耨多羅三藐三菩提耶‧如來有所說法耶‧須菩提言‧如我解佛所說義‧無有定法‧名阿耨多羅三藐三菩提‧亦無有定法‧如來可說‧何以故‧如來所說法‧皆不可取‧不可說‧非法非非法‧所以者何‧一切賢聖‧皆以無為法‧而有差別‧
依法出生分第八
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‧是故如來說福德多‧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‧須菩提‧所謂佛法者‧即非佛法‧
一相無相分第九
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‧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‧而實無不來‧是故名阿那含‧須菩提‧於意云何‧阿羅漢能作是念‧我得阿羅漢道不‧須菩提言‧不也‧世尊‧何以故‧實無有法‧名阿羅漢‧世尊‧若阿羅漢作是念‧我得阿羅漢道‧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‧世尊‧我不作是念‧我是離欲阿羅漢‧世尊‧我若作是念‧我得阿羅漢道‧世尊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‧
莊嚴淨土分第十
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‧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‧即非莊嚴‧是名莊嚴‧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‧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‧
無為福勝分第十一
須菩提‧如恆河中所有沙數‧如是沙等恆河‧於意云何‧是諸恆河沙‧寧為多不‧須菩提言‧甚多‧世尊‧但諸恆河尚多無數‧何況其沙‧須菩提‧我今實言告汝‧若有善男子善女人‧以七寶滿爾所恆河沙數三千大千世界‧以用布施‧得福多不‧須菩提言‧甚多‧世尊‧佛告須菩提‧若善男子善女人‧於此經中‧乃至受持四句偈等‧為他人說‧而此福德‧勝前福德‧
尊重正教分第十二
復次‧須菩提‧隨說是經‧乃至四句偈等‧當知此處‧一切世間天人阿修羅‧皆應供養‧如佛塔廟‧何況有人‧盡能受持讀誦‧須菩提‧當知是人‧成就最上第一希有之法‧若是經典所在之處‧即為有佛‧若尊重弟子‧
如法受持分第十三
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‧即非般若波羅蜜‧是名般若波羅蜜‧須菩提‧於意云何‧如來有所說法不‧須菩提白佛言‧世尊‧如來無所說‧須菩提‧於意云何‧三千大千世界所有微塵‧是為多不‧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‧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‧若有善男子善女人‧以恆河沙等身命布施‧若復有人‧於此經中‧乃至受持四句偈等‧為他人說‧其福甚多‧
離相寂滅分第十四
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‧即生實相‧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‧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‧是人即為第一希有‧何以故‧此人無我相‧無人相‧無眾生相‧無壽者相‧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‧即名諸佛‧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‧即非第一波羅蜜‧是名第一波羅蜜‧須菩提‧忍辱波羅蜜‧如來說非忍辱波羅蜜‧是名忍辱波羅蜜‧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‧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‧即為非住‧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故‧應如是布施‧如來說一切諸相‧即是非相‧又說一切眾生‧即非眾生‧須菩提‧如來是真語者‧實語者‧如語者‧不誑語者‧不異語者‧須菩提‧如來所得此法‧此法無實無虛‧須菩提‧若菩薩心住於法而行布施‧如人入闇‧即無所見‧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‧即為如來‧以佛智慧‧悉知是人‧悉見是人‧皆得成就無量無邊功德‧
持經功德分第十五
須菩提‧若有善男子善女人‧初日分以恆河沙等身布施‧中日分復以恆河沙等身布施‧後日分亦以恆河沙等身布施‧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‧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‧即為荷擔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‧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‧即為是塔‧皆應恭敬‧作禮圍遶‧以諸華香而散其處‧
能淨業障分第十六
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‧即為消滅‧當得阿耨多羅三藐三菩提‧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‧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‧
究竟無我分第十七
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‧即非菩薩‧所以者何‧須菩提‧實無有法‧發阿耨多羅三藐三菩提心者‧須菩提‧於意云何‧如來於然燈佛所‧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‧然燈佛即不與我授記‧汝於來世當得作佛‧號釋迦牟尼‧以實無有法‧得阿耨多羅三藐三菩提‧是故然燈佛與我授記‧作是言‧汝於來世‧當得作佛‧號釋迦牟尼‧何以故‧如來者‧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‧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‧須菩提‧譬如人身長大‧須菩提言‧世尊‧如來說人身長大‧即為非大身‧是名大身‧須菩提‧菩薩亦如是‧若作是言‧我當滅度無量眾生‧即不名菩薩‧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‧
一體同觀分第十八
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‧於意云何‧如恆河中所有沙‧佛說是沙不‧如是‧世尊‧如來說是沙‧須菩提‧於意云何‧如一恆河中所有沙‧有如是沙等恆河‧是諸恆河所有沙數佛世界‧如是寧為多不‧甚多‧世尊‧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‧
法界通化分第十九
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‧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‧
離色離相分第二十
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‧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‧
非說所說分第二十一
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‧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‧
無法可得分第二十二
須菩提白佛言‧世尊‧佛得阿耨多羅三藐三菩提為無所得耶‧佛言‧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‧
淨心行善分第二十三
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‧即得阿耨多羅三藐三菩提‧須菩提‧所言善法者‧如來說即非善法‧是名善法‧
福智無比分第二十四
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‧
化無所化分第二十五
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‧如來即有我人眾生壽者‧須菩提‧如來說有我者‧即非有我‧而凡夫之人‧以為有我‧須菩提‧凡夫者‧如來說即非凡夫‧是名凡夫‧
法身非相分第二十六
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‧即是如來‧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‧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
無斷無滅分第二十七
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‧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‧
不受不貪分第二十八
須菩提‧若菩薩以滿恆河沙等世界七寶‧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‧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‧
威儀寂靜分第二十九
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‧
一合理相分第三十
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‧須菩提言‧甚多‧世尊‧何以故‧若是微塵眾實有者‧佛即不說是微塵眾‧所以者何‧佛說微塵眾‧即非微塵眾‧是名微塵眾‧世尊‧如來所說三千大千世界‧即非世界‧是名世界‧何以故‧若世界實有者‧即是一合相‧如來說一合相‧即非一合相‧是名一合相‧須菩提‧一合相者‧即是不可說‧但凡夫之人‧貪著其事‧
知見不生分第三十一
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‧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‧
應化非真分第三十二
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‧發菩提心者‧持於此經‧乃至四句偈等‧受持讀誦‧為人演說‧其福勝彼‧云何為人演說‧不取於相‧如如不動‧何以故‧
一切有為法 如夢幻泡影
如露亦如電 應作如是觀
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‧
金剛般若波羅蜜經
般若無盡藏真言
納謨薄伽伐帝‧缽唎若‧波羅密多曳‧怛姪他‧唵‧紇唎‧地唎‧室唎‧戍嚕知‧三密栗知‧佛社曳‧娑訶‧
金剛心真言
唵‧烏倫尼‧娑婆訶‧
補闕真言
南無喝囉怛那‧哆囉夜耶‧佉囉佉囉‧俱住俱住‧摩囉摩囉‧虎囉‧吽‧賀賀‧蘇怛拏‧吽‧潑抹拏‧娑婆訶‧
補闕圓滿真言
唵‧呼嚧呼嚧‧社曳穆契‧娑訶‧
普回向真言
唵‧娑摩囉‧娑摩囉‧彌摩曩‧薩哈囉‧摩訶咱哈囉‧吽‧
金剛讚
斷疑生信‧絕相超宗‧頓忘人法解真空‧般若味重重‧四句融通‧福德歎無窮‧
南無金剛會上佛菩薩(三稱)
迴向偈
願以此功德
莊嚴佛淨土
上報四重恩
下濟三途苦
若有見聞者
悉發菩提心
盡此一報身
同生極樂國
法會因由分第一
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‧
善現啟請分第二
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‧云何應住‧云何降伏其心‧佛言‧善哉善哉‧須菩提‧如汝所說‧如來善護念諸菩薩‧善付囑諸菩薩‧汝今諦聽‧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‧
大乘正宗分第三
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‧如是滅度無量無數無邊眾生‧實無眾生得滅度者‧何以故‧須菩提‧若菩薩有我相‧人相‧眾生相‧壽者相‧即非菩薩
妙行無住分第四
復次‧須菩提‧菩薩於法‧應無所住‧行於布施‧所謂不住色布施‧不住聲香味觸法布施‧須菩提‧菩薩應如是布施‧不住於相‧何以故‧若菩薩不住相布施‧其福德不可思量‧須菩提‧於意云何‧東方虛空‧可思量不‧不也‧世尊‧須菩提‧南西北方‧四維上下虛空‧可思量不‧不也‧世尊‧須菩提‧菩薩無住相布施‧福德亦復如是不可思量‧須菩提‧菩薩但應如所教住‧
如理實見分第五
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‧佛告須菩提‧凡所有相‧皆是虛妄‧若見諸相非相‧即見如來‧
正信希有分第六
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‧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‧無法相‧亦無非法相‧何以故‧是諸眾生‧若心取相‧即為著我人眾生壽者‧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‧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‧
無得無說分第七
須菩提‧於意云何‧如來得阿耨多羅三藐三菩提耶‧如來有所說法耶‧須菩提言‧如我解佛所說義‧無有定法‧名阿耨多羅三藐三菩提‧亦無有定法‧如來可說‧何以故‧如來所說法‧皆不可取‧不可說‧非法非非法‧所以者何‧一切賢聖‧皆以無為法‧而有差別‧
依法出生分第八
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‧是故如來說福德多‧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‧須菩提‧所謂佛法者‧即非佛法‧
一相無相分第九
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‧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‧而實無不來‧是故名阿那含‧須菩提‧於意云何‧阿羅漢能作是念‧我得阿羅漢道不‧須菩提言‧不也‧世尊‧何以故‧實無有法‧名阿羅漢‧世尊‧若阿羅漢作是念‧我得阿羅漢道‧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‧世尊‧我不作是念‧我是離欲阿羅漢‧世尊‧我若作是念‧我得阿羅漢道‧世尊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‧
莊嚴淨土分第十
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‧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‧即非莊嚴‧是名莊嚴‧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‧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‧
無為福勝分第十一
須菩提‧如恆河中所有沙數‧如是沙等恆河‧於意云何‧是諸恆河沙‧寧為多不‧須菩提言‧甚多‧世尊‧但諸恆河尚多無數‧何況其沙‧須菩提‧我今實言告汝‧若有善男子善女人‧以七寶滿爾所恆河沙數三千大千世界‧以用布施‧得福多不‧須菩提言‧甚多‧世尊‧佛告須菩提‧若善男子善女人‧於此經中‧乃至受持四句偈等‧為他人說‧而此福德‧勝前福德‧
尊重正教分第十二
復次‧須菩提‧隨說是經‧乃至四句偈等‧當知此處‧一切世間天人阿修羅‧皆應供養‧如佛塔廟‧何況有人‧盡能受持讀誦‧須菩提‧當知是人‧成就最上第一希有之法‧若是經典所在之處‧即為有佛‧若尊重弟子‧
如法受持分第十三
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‧即非般若波羅蜜‧是名般若波羅蜜‧須菩提‧於意云何‧如來有所說法不‧須菩提白佛言‧世尊‧如來無所說‧須菩提‧於意云何‧三千大千世界所有微塵‧是為多不‧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‧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‧若有善男子善女人‧以恆河沙等身命布施‧若復有人‧於此經中‧乃至受持四句偈等‧為他人說‧其福甚多‧
離相寂滅分第十四
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‧即生實相‧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‧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‧是人即為第一希有‧何以故‧此人無我相‧無人相‧無眾生相‧無壽者相‧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‧即名諸佛‧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‧即非第一波羅蜜‧是名第一波羅蜜‧須菩提‧忍辱波羅蜜‧如來說非忍辱波羅蜜‧是名忍辱波羅蜜‧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‧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‧即為非住‧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故‧應如是布施‧如來說一切諸相‧即是非相‧又說一切眾生‧即非眾生‧須菩提‧如來是真語者‧實語者‧如語者‧不誑語者‧不異語者‧須菩提‧如來所得此法‧此法無實無虛‧須菩提‧若菩薩心住於法而行布施‧如人入闇‧即無所見‧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‧即為如來‧以佛智慧‧悉知是人‧悉見是人‧皆得成就無量無邊功德‧
持經功德分第十五
須菩提‧若有善男子善女人‧初日分以恆河沙等身布施‧中日分復以恆河沙等身布施‧後日分亦以恆河沙等身布施‧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‧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‧即為荷擔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‧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‧即為是塔‧皆應恭敬‧作禮圍遶‧以諸華香而散其處‧
能淨業障分第十六
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‧即為消滅‧當得阿耨多羅三藐三菩提‧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‧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‧
究竟無我分第十七
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‧即非菩薩‧所以者何‧須菩提‧實無有法‧發阿耨多羅三藐三菩提心者‧須菩提‧於意云何‧如來於然燈佛所‧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‧然燈佛即不與我授記‧汝於來世當得作佛‧號釋迦牟尼‧以實無有法‧得阿耨多羅三藐三菩提‧是故然燈佛與我授記‧作是言‧汝於來世‧當得作佛‧號釋迦牟尼‧何以故‧如來者‧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‧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‧須菩提‧譬如人身長大‧須菩提言‧世尊‧如來說人身長大‧即為非大身‧是名大身‧須菩提‧菩薩亦如是‧若作是言‧我當滅度無量眾生‧即不名菩薩‧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‧
一體同觀分第十八
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‧於意云何‧如恆河中所有沙‧佛說是沙不‧如是‧世尊‧如來說是沙‧須菩提‧於意云何‧如一恆河中所有沙‧有如是沙等恆河‧是諸恆河所有沙數佛世界‧如是寧為多不‧甚多‧世尊‧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‧
法界通化分第十九
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‧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‧
離色離相分第二十
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‧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‧
非說所說分第二十一
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‧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‧
無法可得分第二十二
須菩提白佛言‧世尊‧佛得阿耨多羅三藐三菩提為無所得耶‧佛言‧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‧
淨心行善分第二十三
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‧即得阿耨多羅三藐三菩提‧須菩提‧所言善法者‧如來說即非善法‧是名善法‧
福智無比分第二十四
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‧
化無所化分第二十五
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‧如來即有我人眾生壽者‧須菩提‧如來說有我者‧即非有我‧而凡夫之人‧以為有我‧須菩提‧凡夫者‧如來說即非凡夫‧是名凡夫‧
法身非相分第二十六
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‧即是如來‧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‧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
無斷無滅分第二十七
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‧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‧
不受不貪分第二十八
須菩提‧若菩薩以滿恆河沙等世界七寶‧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‧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‧
威儀寂靜分第二十九
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‧
一合理相分第三十
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‧須菩提言‧甚多‧世尊‧何以故‧若是微塵眾實有者‧佛即不說是微塵眾‧所以者何‧佛說微塵眾‧即非微塵眾‧是名微塵眾‧世尊‧如來所說三千大千世界‧即非世界‧是名世界‧何以故‧若世界實有者‧即是一合相‧如來說一合相‧即非一合相‧是名一合相‧須菩提‧一合相者‧即是不可說‧但凡夫之人‧貪著其事‧
知見不生分第三十一
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‧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‧
應化非真分第三十二
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‧發菩提心者‧持於此經‧乃至四句偈等‧受持讀誦‧為人演說‧其福勝彼‧云何為人演說‧不取於相‧如如不動‧何以故‧
一切有為法 如夢幻泡影
如露亦如電 應作如是觀
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‧
金剛般若波羅蜜經
般若無盡藏真言
納謨薄伽伐帝‧缽唎若‧波羅密多曳‧怛姪他‧唵‧紇唎‧地唎‧室唎‧戍嚕知‧三密栗知‧佛社曳‧娑訶‧
金剛心真言
唵‧烏倫尼‧娑婆訶‧
補闕真言
南無喝囉怛那‧哆囉夜耶‧佉囉佉囉‧俱住俱住‧摩囉摩囉‧虎囉‧吽‧賀賀‧蘇怛拏‧吽‧潑抹拏‧娑婆訶‧
補闕圓滿真言
唵‧呼嚧呼嚧‧社曳穆契‧娑訶‧
普回向真言
唵‧娑摩囉‧娑摩囉‧彌摩曩‧薩哈囉‧摩訶咱哈囉‧吽‧
金剛讚
斷疑生信‧絕相超宗‧頓忘人法解真空‧般若味重重‧四句融通‧福德歎無窮‧
南無金剛會上佛菩薩(三稱)
迴向偈
願以此功德
莊嚴佛淨土
上報四重恩
下濟三途苦
若有見聞者
悉發菩提心
盡此一報身
同生極樂國
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