-
Incense Praise
香赞
Incense in the censer now is burning,
炉香乍爇
All the
Dharma Realm receives the fragrance.
法界蒙熏
From afar
the sea-vast host of Buddhas,
All
inhale its sweetness.
诸佛海会悉遥闻
In every
place auspicious clouds appearing
随处结祥云
Our sincere
intentions thus fulfilling
诚意方殷
As all
Buddhas show their perfect bodies
诸佛现全身
Namo
Incense Cloud Canopy Bodhisattva, Mahasattva
Namo Incense Cloud Canopy Bodhisattva,
Mahasattva
Namo Incense Cloud Canopy
Bodhisattva, Mahasattva
南无香云盖菩萨摩诃萨（三称）
Namo Fundamental Teacher Shakyamuni
Buddha (3x)
南无本师释迦牟尼佛
（三称）
Verse for Opening a Sutra
开经偈
The
unsurpassed, profound, and wonderful Dharma,
无上甚深微妙法，
Is
difficult to encounter in hundreds of millions of
eons,
百千万劫难遭遇，
I
now see and hear it ,receive and uphold it,
我今见闻得受持，
And I
vow to fathom the Tathagata's true meaning.
愿解如来真实义。
THE DIAMOND SUTRA
金刚经
The
Vajracchedika-prajna-paramita Sutra
金刚般若波罗密经
Thus I
have heard.
如是我闻。
Once upon a time, the Buddha sojourned
in the Jetavana park near Sravasti with an
assembly of
twelve hundred and fifty
bhiksus.
一时佛在舍卫国。祗树给孤独园。与大比丘众。千二百五十人俱。<
/p>
One day, at mealtime, the
World Honored One put on His robe, took His bowl,
and entered the
great town of Sravasti
to beg for His food.
尔时，世尊食时，著衣持钵，入舍卫大城乞食。
He had begged from door to door, He
returned to His place.
于其城中，次第乞已，还至本处。
When He had taken His meal, He put away
His robe and bowl, washed His feet, arranged His
seat
and sat down.
饭食讫，收衣钵，洗足已，敷座而坐。
At the time, the elder Subhuti who was
in the assembly, rose from his seat,
时，长老须菩提在大众中即从座起，
uncovered his right shoulder,
偏袒右肩，
knelt upon
his right knee,
右膝著地，
respectfully joined the palms of his
hands and said to the Buddha:
合掌恭敬而白佛言：
“
It is very rare, O World
Honoured One!
希有！世尊！
“
how well the
Tathagata protects and thinks of all Bodhisattvas;
how well He instructs all the
Bodhisattvas.
如来善护念诸菩萨，善付嘱诸菩萨。
“
O World Honoured One,
世尊！
“
when virtuous men or women
develop the supreme-enlightenment mind,
善男子、善女人，发阿耨多罗三藐三菩提心
“
how should
their minds abide and how should they be
subdued?
”
应云何住？云何降伏其心？
The
Buddha said:
佛言：
“
Excellent, excellent,
Subhuti!
善哉，善哉。须菩提！
“
As you say, the
Tathagata protects, cherishes and instructs
Bodhisattvas so well.
如汝所说：如来善护念诸菩萨，善付嘱诸菩萨，
“
Now listen
attentively and I will tell you how the minds of
virtuous men and women,
汝今谛听！当为汝说：善男子、善女人，
“
who develop the
supreme enlightenment mind,
发阿耨多罗三藐三菩提心，
“
should thus abide and be
subdued.
”
应如是住，如是降伏其心。
(Subhuti replied:)
“
Oh yes,
World Honored One, I shall be glad to hear (your
instruction).
”
唯然。世尊！愿乐欲闻。
The
Buddha said:
“
Subhuti,
佛告须菩提：
“
all Bodhisattvas and
Mahasattvas should subdue their minds as follows:
诸菩萨摩诃萨应如是降伏其心！
“
All living beings born from
eggs, wombs, humidity or by transformation
所有一切众生之类：若卵生、若胎生、若湿生、
若化生；
“
with or without form,
若有色、若无色；
“
either thoughtful or
thoughtless,
若有想、若无想、
“
and neither
thoughtful nor thoughtless
若非有想非无想，
“
are all led by me to the
final nirvana for the extinction of reincarnation
我皆令入无余涅槃而灭度之。
“
Although immeasurable,
uncountable and unlimitable numbers of living
beings are thus led to
(the final
nirvana for) the extinction of reincarnation,
如是灭度无量无数无边众生，
“
it is true that not a
living being is led there.
实无众生得灭度者。
“
Why so, Subhuti?
何以故？
须菩提！
“
(Because) if a Bodhisattva
(still) clings to the false notion (laksana) of an
ego, a personality, a
being and a life,
he is not ( a true) Bodhisattva.
若菩萨有我相、人相、众生相、寿者相，即非菩萨。
“
Furthermore,
Subhuti,
复次，须菩提！
“
a Bodhisattva's mind should
not abide anywhere when giving alms;
菩萨于法，应无所住，行于布施，
“
that is to say, he should
give without a mind abiding in form,
所谓不住色布施，
“
or he should give without a
mind abiding in sound, or in smell, or in taste,
or in touch or in
things .
不住声香味触法布施。
“
Subhuti thus a Bodhisattva
should give alms without a mind abiding in false
notions of form
(laksana)
须菩提！菩萨应如是布施，不住于相。
“
Why?
何以故？
“
(Because) if a
Bodhisattva's mind does not abide in forms.
(laksanas) when practicing charity
(dana),
若菩萨不住相布施，
“
his merit will
be inconceivable and immeasurable.
其福德不可思量。
“
Subhuti, what do you think?
Can you think of and measure the extent of space
in the East?
”
须菩提！于意云何？东方虚空可思量不？
“
I cannot, World
Honored One!
不也，世尊！
“
Subhuti, can
you think of and measure (all) the extent of space
in the South, West and North, as
well
as in the intermediate directions, including the
zenith and nadir?
”
须菩提！南西北方四维上下虚空可思量不？
“
I cannot, World
Honoured One!
”
不也，世尊！
“
Subhuti, (when) a
Bodhisattva practices charity without a mind
abiding in forms,
须菩提！菩萨无住相布施，
“
his merit is equally
inconceivable and immeasurable.
福德亦复如是不可思量。
“
Subhuti, a Bodhisattva's
mind should thus abide as taught.
须菩提！菩萨但应如所教住。
“
Subhuti, what do you think?
须菩提！于意云何？
“
Can the Tathagata be seen
by means of His bodily
form?
”
可以身相见如来不？
“
No, World Honoured One, the
Tathgate cannot be seen by means of His bodily
form.
不也，世尊！不可以身相得见如来。
“
Why?
何以故？
“
Because when the Tathagata
speaks of bodily form, it is not (real)
form.
”
如来所说身相，即非身相。
The
Buddha said to Subhuti:
佛告须菩提：
“
Everything with form is
unreal;
凡所有相，皆是虚妄。
“
if all forms
are seen as unreal, the Tathagata will be
perceived.
”
若见诸相非相，则见如来。
Subhuti said to the Buddha:
须菩提白佛言：
“
World Honored One, will
there be living beings who can develop a true
belief in these words,
sentences and
chapters when they are expounded to
them?
”
世尊！颇有众生，得闻如是言说章句，生实信不？
The Buddha said:
“
Subhuti, do not speak like
that.
佛告须菩提：莫作是说。
“
In the last 500
years, before the final passing of the Tathagata,
如来灭后，后五百岁，
“
there will be those who
will observe the rules of morality and perform
good actions which will
result in
blessing.
有持戒修福者，
“
These
people will
be
able
to
develop
a
faith
in
these
sentences which
they will
consider
as
embodying the Truth.
于此章句能生信心，以此为实，
“
You should know that they
will not have planted good roots in just one, two,
three, four, or five
Buddha lands.
当知是人不于一佛二佛三四五佛而种善根，
“
They will have
planted them in countless thousands and tens of
thousands of Buddha lands.
已于无量千万佛所种诸善根，
“
Upon hearing these
sentences, there will arise in them a single
thought of pure faith.
闻是章句，乃至一念生净信者，
“
Subhuti, the Tathagata
knows and sees all;
须菩提！如来悉知悉见，
“
these living beings will
thus acquire immeasurable merits.
是诸众生得如是无量福德。
“
Why?
何以故？
“
(Because) they will have
wiped out false notions of an ego, a personality,
a being and a life, of
Dharma and Not-
Dharma.
是诸众生无复我相、人相、众生相、寿者相。无法相，亦无非法相。<
/p>
“
Why?
何以故？
“
(Because) if their minds
grasp form (laksana), they will (still) cling to
the notion of an ego, a
personality, a
being and a life.
是诸众生若心取相，即为著我人众生寿者。
“
If their minds
grasp the Dharma, they will (still) cling to the
notion of an ego, a personality, a
being and a life.
若取法相，即著我人众生寿者。
“
Why?
何以故？
“
(Because) if their minds
grasp the Not-Dharma, they will (still) cling to
the notion of an ego, a
personality, a
being and a life.
若取非法相，即著我人众生寿者，
“
Therefore,
one
should
not
grasp
and
hold
on
to
the
notion
of
Dharma
as
well
as
that
of
Not-Dharma.
是故不应取法，不应取非法。
“
This is why,
以是义故，
“
the Tathagata always said:
如来常说：
“
‘
Ye Bhiksus,
should know that the Dharma I expound is likened
to a raft.
’
汝等比丘，知我说法，如筏喻者，
“
Even the Dharma should be
cast aside; how much more so the Not-Dharma?
法尚应舍，何况非法。
“
Subhuti, what do you think?
须菩提！于意云何？
“
Has the Tathagata(in fact)
obtained Supreme Enlightenment (Anubodhi)?
如来得阿耨多罗三藐三菩提耶？
“
Does the Tathagata (in
fact) expound the Dharma?
”
如来有所说法耶？
Subhuti
replied:
须菩提言：
“
As I understand the meaning
of the Buddha's teaching,
如我解佛所说义，
“
there is no fixed Dharma
called Supreme Enlightenment and there is also no
fixed Dharma the Tathagata can expound.
无有定法名阿耨多罗三藐三菩提，亦无有定法，如来可说。
“
Why?
何以故？
“
(Because) the Dharma the
Tathagata expounds cannot be clung to and cannot
be expressed (in
words); it is neither
Dharma nor Not-Dharma.
如来所说法，皆不可取、不可说、非法、非非法。
“
Why is this?
所以者何？
“
All Bhadras and Aryas
differ on account of the Eternal Asamskrta
Dharma.
”
一切贤圣，皆以无为法而有差别。
“
Subhuti, what do you think?
须菩提！于意云何？
“
If someone filled the
Universe with the seven treasures and gave them
all as alms, would his
merit be
great?
”
若人满三千大千世界七宝以用布施，是人所得福德，宁为多不？
Subhuti replied:
“
Very great, World Honoured
One.
须菩提言：甚多，世尊！
“
Why?
何以故？
“
Because this merit is not
the nature of merit, the Tathagata says it is
great.
”
是福德即非福德性，是故如来说福德多。
“
Subhuti, if on
the other hand, someone received and kept even a
four line stanza of this sutra
and
expounded it to others, his merit would surpass
that (of the giver of treasures).
若复有人，
于此经中受持，乃至四句偈等，为他人说，其福胜彼。
“
Why?
何以故？
“
(Because),
Subhuti, all Buddhas and their Supreme-
Enlightenment-Dharma originate from this
sutra.
须菩提！一切诸佛，及诸佛阿耨多罗三藐三菩提
法，皆从此经出。
“
Subhuti, the so-called
Buddhas and Dharmas are not real Buddhas and
Dharmas.
须菩提！所谓佛、法者，即非佛、法。
“
Subhuti, what
do you think?
须菩提！于意云何？
“
Can one who has
entered the stream (srota-apanna) have this
thought (in his mind): I have
obtained
the fruit of entering the
stream?
”
须陀洹能作是念：
“我得须陀洹果”不？
Subhuti replied:
“
No, World Honoured One.
须菩提言：不也，世尊！
“
Why?
何以故？
“
Because srota-apanna means
'entering the stream',
须陀洹名为入流，
“
but actually there is no
entry into either form, sound, smell, taste, touch
or dharma.
而无所入，不入色声香味触法，
“
Therefore, he
is called srota-apanna.
”
是名须陀洹。
“
Subhuti, what do you think?
须菩提！于意云何？
“
Can a
Sakrdagamin have this thought (in his mind): I
have obtained the fruit of a
Sakrdagamin?
”
斯陀含
能作是念：
“我得斯陀含果”不？
Subhuti replied: 'No, World Honored
One.
须菩提言：
‘不也，世尊！
“
Why?
何以故？
“
Because Sakrdagamin means
刼
nce more to come,
斯陀含名一往来，
“
but actually there is
neither coming nor going.
而实无往来，
“
Therefore, he is called a
Sakrdagamin.
”
是名斯陀含。
“
Subhuti, what do you think?
须菩提！于意云何？
“
Can an Anagamin have this
thought (in his mind): I have obtained the fruit
of an Anagamin?
”
阿那含能作是念：
“我得阿那含果”不？
Subhuti replied:
“
No, World Honoured One.
须菩提言：不也，世尊！
“
Why?
何以故？
“
Because Anagamin means
‘
no-
coming
’
but
actually there is no such a thing as no-coming.
阿那含名为不来，而实无不来，
“
Therefore, he is called an
Anagamin.
”
是故名阿那含。
“
Subhuti, what do you think?
须菩提！于意云何？
“
Can an Arhat have this
thought (in his mind): I have obtained the
enlightenment of an Arhat?
”
阿罗汉能作是念：
“我得阿罗汉道”不？
Subhuti replied:
“
No, World Honoured One.
须菩提言：
‘不也，世尊！
“
Why?
何以故？
“
Because there is no Dharma
which is called Arhatship.
实无有法名阿罗汉。
“
World Honoured One,
世尊！
“
if an Arhat thinks
‘
I have obtained the
enlightenment of an Arhat
’
,
若阿罗汉作是念：
“我得阿罗汉道”
，
“
he
will still grasp and hold on to the notion of an
ego, a personality, a being and a life.
即为著我人众生寿者。
“
World Honored One,
世尊！
“
the Buddha has declared
that I have obtained the Passionless Samadhi and
that I surpass all
men. I am,
therefore, the highest passionless Arhat.
佛说我得无诤三昧，人中最为第一，是第一离欲阿罗汉。
“
World Honored
One, I do not think
‘
I am a
passionless Arhat, for,
世尊，我不作是念：
“我是离欲阿罗汉”
。
“
World Honored One, if I had
thought
‘
I have attained
Arhatship
’
,
世尊！我若
作是念：
“我得阿罗汉道”
，
“
the World
Honored One would not have said:
‘
Subhuti takes delight in-
the calm and quiet,
free from
temptation and distress.
世尊则不说须菩提是乐阿兰那行者！
“
The fact that
Subhuti does not act (mentally) is called the calm
and quiet in which Subhuti takes
delight.
”
以须菩提实无所行，而名须菩提是乐阿兰那行。
The Buddha said to Subhuti:
佛告须菩提：
“
What do you think.?
于意云何？
“
Did the Tathagata obtain
anything from: he Dharma, when in the past He was
with Dipamkara
Buddha?
”
如来昔在燃灯佛所，于法有所得不？
“
No, World Honoured One.
不也，世尊！
“
When the Tathagata was with
Dipamkara, He did not obtain anything from the
Dharma.
”
如来在燃灯佛所，于法实无所得。
“
Subhuti, what do you think?
菩提！于意云何？
“
Do Bodhisattvas adorn
Buddha lands (by their moral
actions)?
”
须菩萨庄严佛土不？
“
No. World Honoured One.
不也，世尊！
“
Why?
何以故？
“
Because this is not real
adornment; it is (merely) called the adornment of
Buddha lands.
”
庄严佛土者，则（即）非庄严，是名庄严。
“
Subhuti, this
is why all Bodhisattvas and Mahasattvas should
thus develop a pure and clean
mind
which should not abide in form, sound, smell,
taste, touch and dharma.
是故须菩提，诸菩萨摩诃萨应如
是生清净心，不应住色生心，不应住声香味触法生心，
“
They should develop a mind
which does not abide in anything.
应无所住而生其心。
“
Subhuti, supposing a man
has a body as great as mount Sumeru,
须菩提！譬如有人，身如须弥山王，
“
what do you think?
于意云何？
“
Would such a body be
great?
”
是身为大不？
Subhuti
replied:
“
Very great, World
Honored One.
须菩提言：甚大，世尊！
Why?
何以故？
“
Because the Buddha says it
is not the real body but is (merely) called a
great body.
”
佛说非身，是名大身。
“
Subhuti, if there were as
many rivers like the Ganges as there are grains of
sand in the Ganges,
须菩提！如恒河中所有沙数，如是沙等恒河，
“
would the total
of grains of sand in all these rivers be very
great?
”
于意云何？是诸恒河沙宁为多不？
Subhuti replied:
“
Very great, World Honored
One!
”
须菩提言：甚多，世尊！
“
These rivers would be
innumerable; how much more so would be their sand-
grains.
但诸恒河尚多无数，何况其沙！
“
Subhuti, I now tell you
truly.
须菩提！我今实言告汝：
“
If a virtuous
man or woman filled a number of universes, as
great as the number of sand-grains
in
all these rivers, with the seven treasures, and
gave them all away in alms (dana),
若有善男
子、善女人，以七宝满尔所恒河沙数三千大千世界，以用布施，
“
would his or
her merit be great?
”
得福多不？
Subhuti
replied:
“
Very great, World
Honoured One!
”
须菩提言：甚多，世尊！
The
Buddha said to Subhuti:
佛告须菩提：
“
If a virtuous man or woman
receives and holds (in mind) even a four-line
stanza of this sutra
and expounds it to
others, his or her merit will surpass that of the
almsgiver.
若善男子、善女人，于此经中，乃至受持四句偈等，为他人说，
而此福德胜前福德。
“
Furthermore, Subhuti,
复次，须菩提！
“
wheresoever this sutra or
even one of its four-line stanzas is expounded,
随说是经，乃至四句偈等，
“
you should know that all
devas, men and asuras should make their offerings
there as if the
place was a Buddha
stupa or a Buddha temple.
当知此处，一切世间、天、人、阿修罗，皆应供养，如佛塔庙，
“
How much more so if someone
is able to receive, hold (in mind), read and
recite the whole
sutra!
何况有人尽能受持读诵。
“
Subhuti, you should know
that such a person will achieve the highest and
rarest Dharma.
须菩提！当知是人成就最上第一希有之法，
“
Wheresoever
this
sutra may
be
found
the Buddha and
His
respected
disciples will
be
there
also.
”
若是经典所在之处，则为有佛，若尊重弟子。
Subhuti then asked the Buddha:
尔时，须菩提白佛言：
“
World Honoured One, what
name should be given to this sutra and how should
we receive and
hold it (in
mind)?
”
世尊！当何名此经？我等云何奉持？
The Buddha said:
佛告须菩提：
“
This sutra should be called
‘
The Diamond prajna-
paramita
’
under
which name you should
receive and hold
it.
是经名为《金刚般若波罗蜜》
，以是名字，汝当奉持。
“
Why? Because, Subhuti,
所以者何？须菩提！
“
the Prajna- paramita as
expounded by the Buddha, is not Prajna- paramita
but is (merely) so
called.
佛说般若波罗蜜，则非般若波罗蜜。是名般若波罗蜜。
“
Subhuti, what
do you think Does the Tathagata expound the
Dharma?
”
须菩提！于意云何？如来有所说法不？
Subhuti said:
“
World Honoured One, the
Tathagata does not expound
anything.
”
须菩提白佛言：世尊！如来无所说。
“
Subhuti, what do you think?
Are there many particles of dust in the
universe?
”
须菩提！于意云何？三千大千世界所有微尘是为多不？
Subhuti replied:
“
Many, World Honoured
One!
”
须菩提言：甚多，世尊！
“
Subhuti,
the
Tathagata
says
these
particles
of
dust
are
not
(real),
(but)
are
(merely)
called
particles of dust.
须菩提！诸微尘，如来说非微尘，是名微尘。
“
The Tathagata
says the universe is not (real), but it is
(merely) called the universe.
如来说：世界，非世界，是名世界。
“
Subhuti, what
do you think? Can the Tathagata be perceived by
means of His thirty-two physical
characteristics ( laksanas
)?
”
须菩提！于意云何？可以三十二相见如来不？
“
'No, World
Honoured One. The Tathagata cannot be perceived by
them.
不也，世尊！不可以三十二相得见如来。
“
Why?
Because
the
Tathagata
says
they
are
not
real
but
are
(merely)
called
the
thirty-two
physical
characteristics.
”
何以故？如来说：三十二相，即是非相，是名三十二相。
“
Subhuti, if on
the one hand, a virtuous man or woman, in giving
alms (dana), sacrifices as many
lives
as there are sand-grains in the Ganges, and on the
other hand,
须菩提！若有善男子、善女人，以恒河沙等身命布施；
“
someone
receives and holds (in mind) even a four-line
stanza of this sutra, and expounds it to
other, the merit resulting from the
latter will be greater.
”
若复有人，于此经中，乃至受持四句偈等，为他人说，其福甚多！
At that time, after listening to this
sutra, Subhuti had understood its profound meaning
and was
moved to tears.
尔时，须菩提闻说是经，深解义趣，涕泪悲泣，
He said to the Buddha:
“
How rare, O World Honored
One!
而白佛言：希有，世尊！
“
The Buddha has expounded
such a very profound sutra.
佛说如是甚深经典，
“
Since I have acquired the
wisdom eye, I have not heard of such a sutra.
我从昔来所得慧眼，未曾得闻如是之经。
“
World Honored
One, if someone after listening to this sutra
believes that his mind is clean and
pure, he will realise reality.
世尊！若复有人得闻是经，信心清净，则生实相，
“
We should know
that such a person will achieve the highest and
rarest merit.
当知是人，成就第一希有功德。
“
World Honored
One, this Reality is not Reality but the Tathagata
calls it Reality.
世尊！是实相者，则是非相，是故如来说名实相。
“
World Honored
One, as I now listen to this sutra I have no
difficulty in believing, understanding,
receiving and holding it,
世尊！我今得闻如是经典，信解受持不足为难，
“
but in the last
epoch, the last five hundred year period if there
be a man who (happens to)
listen to
this sutra, believes, understands receives and
holds it, he will be most rare.
若当来世，后五
百岁，其有众生，得闻是经，信解受持，是人则为第一希有。
“
Why? Because he will no
longer (think in terms of) an ego, a personality,
a being and a life.
何以故？此人无我相、人相、众生相、寿者相。
“
Why? Because
the forms of an ego, a personality, a being and a
life are not forms.
所以者何？我相即是非相，人相、众生相、寿者相即是非相。
“
Why? Because
when he has rejected all forms he is called a
Buddha.
”
何以故？离一切诸相，则（即）名诸佛。
The Buddha said:
“
Just so! Subhuti, just so!
佛告须菩提：如是！如是！
“
If on the one hand, there
be a man who listens to this sutra and is not
filled with alarm, fear, or
dread,
若复有人，得闻是经，不惊、不怖、不畏，
“
you should know
that such a person is most rare.
当知是人甚为希有。
“
Why? Because, Subhuti,
何以故？须菩提！
“
as the Tathagata says,
如来说：
“
the first perfection (
paramita) is not so (but) is (merely) called the
first perfection (paramita.)
第一波罗蜜，非第一波罗蜜，是名第一波罗蜜。
“
Subhuti, the
Tathagata speaks of the Perfection of Patience
(ksanti paramita) which is not but is
called the Perfection of Patience.
须菩提！忍辱波罗蜜，如来说非忍辱波罗蜜。是名忍辱波罗蜜。
“
Why? Because,
Subhuti,
何以故？须菩提！
“
in (a) past
(life) when my body was mutilated by Kaliraja,
如我昔为歌利王割截身体，
“
I had at that time no
notion of an ego, a personality, a being and a
life.
我于尔时，无我相、无人相、无众生相、无寿者相。
“
Why? Because,
in the past, when my body was dismembered, if I
(still) held the conception of
an ego,
a personality, a being and a life,
何以故？
我于往昔节节支解时，若有我相、人相、众生相、寿者相，
“
I would have been stirred
by feelings of anger and hatred.
应生嗔恨。
“
Subhuti, I also
remember that in the past, during my former five
hundred lives, I was a Ksantyrsi
and
held no conception of an ego, a personality, a
being and a life.
须菩提！
又念过去于五
百世作忍辱仙人，
于尔所世，
无我相、
无人相、
无众生相、
无寿者相。
“
Therefore,
Subhuti, Bodhisattvas should forsake all
conceptions of form and resolve to develop
the Supreme Enlightenment Mind
(Anuttara-samyaksam-bodhi).
是故须菩提！菩萨应离一切相，发阿耨多罗三藐三菩提心，
“
Their
minds
should
not
abide
in
form,
sound,
smell,
taste,
touch
and
dharma.
Their
minds
should abide nowhere.
不应住色生心，不应住声香味触法生心，应生无所住心。
“
If minds abide
somewhere, it will be in falsehood.
若心有住，则为非住。
“
This is why the Buddha says
that Bodhisattvas' minds should not abide in form
when practising
charity (dana).
是故佛说：菩萨心不应住色布施。
“
Subhuti, all Bodhisattvas
should thus make offerings for the welfare of all
living beings.
须菩提！菩萨为利益一切众生故，应如是布施。
“
The
Tathagata
speaks
of
forms
which
are
not
forms
and
of
living
beings
who
are
not
living
beings.
如来说：一切诸相，即是非相。又说：一切众生，则非众生。
“
Subhuti, the
Tathagatas' words are true and correspond to
reality. They are ultimate words,
neither deceitful nor heterodox.
须菩提！如来是真语者、实语者、如语者、不诳语者、不异语者。
“
Subhuti, the Dharma the
Tathagata has obtained is neither real nor unreal.
须菩提！如来所得法，此法无实无虚。
“
Subhuti, if a
Bodhisattva practises charity ( dana ) with a mind
abiding in things (dharma), he is
like
a man entering the darkness where he cannot see
anything;
须菩提！若菩萨心住于法而行布施，如人入暗，则（即）无所见；
“
(but) if a Bodhisattva
practises dana with a mind not abiding in dharma,
he is like a man with
open eyes, who
can see everything in the sunshine.