金剛經的Price譯文與鳩摩羅什譯文的比較
第五篇 朴睐思與鳩摩羅什譯文的比較
金剛經的中文翻譯有好幾個版本。廣泛流通的是鳩摩羅什的。十五年前筆者得到一本朴睐思（A. F. Price）的英譯本 。在伊凡文次（W. Y. Evans-Wentz）為其寫的序文裡，指明了這英譯本是由中文版翻譯而來。若真如此，則此英譯本對中國人來說並無特殊價值。然而，在朴睐思自己的序文裡，卻沒說明他的翻譯是根據哪一個版本。他提到了鳩摩羅什譯文的缺點：用了一些只翻音不翻意的詞，譬如般若波羅蜜，使經文難懂。他也提到了穆勒（Max Muller）教授由梵文逐字翻譯的英譯本。逐字翻譯有其缺點：因兩種語文文法不同而使文句艱澀難通。與逐字翻譯相反的另一端是意譯。意譯能使文句通順。鳩摩羅什常用此法。但是意譯可能會摻有揣測而偏離原意。故此兩端皆應避免。朴睐思稱自己翻譯本經時使用與梵文相應的英文字（避免鳩摩羅什的缺點），努力呈現通暢的原意（避免穆勒的缺點）。所以朴睐思的譯文很可能是由梵文本和中文本合參翻譯而來。如果朴睐思的譯文含有梵文本的原意，則此英譯本對中國人來說就有參考的價值。本篇將朴睐思與鳩摩羅什兩個版本做個比較。篇內捨棄三十二分方式，以一個段落、一個段落的方式比較。但仍保留其分號，以供參考者方便。在下文中，阿拉伯數字是分號，粗體字部分表示鳩摩羅什的譯文，英文字是朴睐思的譯文，細明體字部分引自本書第三篇，其後跟著的部分則是筆者的觀察。
經文比較開始：
1 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，著衣持钵入舍衛大城乞食。於其城中次第乞已，還至本處。飯食訖，收衣钵，洗足已，敷座而坐。
Thus have I heard: Upon a time Buddha sojourned in Anāthapindika’s park by Shravasti with a great company of bhikshus, even twelve hundred and fifty.
One day, at the time for breaking fast, the World-Honored One enrobed and, carrying his bowl, made his way into the great city of Shravasti to beg for his food. In the midst of the city he begged from door to door according to rule. This done, he returned to his retreat and took his meal. When he had finished he put away his robe and begging bowl, washed his feet, arranged his seat, and sat down.
以下是我所聽到的：
有一段時期佛和許多大比丘，多至一千二百五十位，暫居於舍衛城邊上的祇樹給孤獨園精舍。
一天，到了吃飯時間，世尊穿好僧袍，帶著鉢進入舍衛大城乞食。在城中心按規矩沿門而乞。乞畢，回到精舍用餐。用完，收好僧袍和鉢。洗過腳，鋪好坐墊，坐了下來。
2 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？」
Now in the midst of the assembly was the venerable Subhūti. Forthwith he arose, uncovered his right shoulder, knelt upon his right knee, and respectfully raising his hands with palms joined, addressed Buddha thus: World-Honored One, it is most precious how mindful the Tathāgata is of all the bodhisattvas, protecting and instructing them so well！ World-Honored One, if good men and good women seek the consummation of incomparable enlightenment, by what criteria should they abide and how should they control their thoughts？
那時長老須菩提在大眾裏。他立刻站了起來，偏袒出右肩，以右膝著地，恭敬地合掌，這樣向佛請道：「世尊，如來多麼關心所有的菩薩，也這麼樣地照顧、教導他們。這真是珍貴極了。世尊，如果善男和善女追求佛覺成就，他們應該恪遵哪些準則？又該如何控制他們的妄念？」
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。」
Buddha said: Very good, Subhūti！ Just as you say, the Tathāgata is ever mindful of all the bodhisattvas, protecting and instructing them well！ Now listen and take my words to heart: I will declare to you by what criteria good men and good women seeking the consummation of incomparable enlightenment should abide, and how they should control their thoughts.
Said Subhūti: Pray, do, World-Honored One. With joyful anticipation we long to hear.
佛說：「很好，須菩提。正如你說的，如來一向關心所有的菩薩，也盡力保護、指導他們。現在注意聽，把我的話記在心裡，我向你們說明追求佛覺成就的善男和善女應該遵守哪些準則，以及應該如何控制他們的妄念。」
須菩提說：「懇求您開示，世尊。我們高興盼望，想聽很久了。」
3 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。
Buddha Said: Subhūti, all the bodhisattva heroes should discipline their thoughts as follows: All living creatures of whatever class, born from eggs, from wombs, from moisture, or by transformation, whether with form or without form, whether in a state of thinking or exempt from thought necessity, or wholly beyond all thought realms—all these are caused by me to attain unbounded liberation nirvana. Yet when vast, uncountable, immeasurable numbers of beings have thus been liberated, verily no being has been liberated.
佛說：「須菩提，所有的大菩薩都應該這樣來導正他們的妄念：『無論何等生物，不論是卵生的、胎生的、濕生的或是化生的，不論是有形的或是無形的，不論是有想的、無想的或是非有想非無想的，所有這些都因為我而將得到無餘涅槃解脫。可是在無量無數的廣大眾生都已經這樣解脫了之後，卻實在沒有哪個是已被解脫了的。』
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, Subhūti？ It is because no bodhisattva who is a real bodhisattva cherishes the idea of an ego entity, a personality, a being, or a separated individuality.
這是為什麼，須菩提？因為沒有哪位真菩薩會有『有我、有情、命體和個體』的觀念。
4 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。
Furthermore, Subhūti, in the practice of charity a bodhisattva should be detached. That is to say he should practice charity without regard to appearances—without regard to sound, odor, touch, flavor, or any quality. Subhūti, thus should the bodhisattva practice charity without attachment. Wherefore？ In such a case his merit is incalculable.
而且，須菩提，菩薩應超然而行布施。就是說布施而應該不掛念色，不掛念聲、香、味、觸和質。須菩提，菩薩應該這樣布施而無罣礙。為什麼？這樣他的福德不可計算。
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。
Subhūti, what do you think？ Can you measure all the space extending eastward？
No, World-Honored One, I cannot.
Then can you, Subhūti, measure all the space extending southward, westward, northward, or in any other direction, including nadir and zenith？
No, World-Honored One, I cannot.
Well, Subhūti, equally incalculable is the merit of the bodhisattva who practices charity without any attachment to appearances. Subhūti, bodhisattva should persevere one-pointedly in this instruction.
須菩提，你怎麼說，你能量出東方天空的大小嗎？」
「不能，世尊。」
「那麼，須菩提，你能量出南方、西方、北方、或是上面、下面任何一個方向天空的大小嗎？」
「都不能，世尊。」
「好，須菩提，一位布施而不顧念色的菩薩，他的福德同樣不可計算。須菩提，菩薩應該堅持這個教導。
5 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。」
Subhūti, what do you think？ Is the Tathāgata to be recognized by some material characteristic？
No, World-Honored One; the Tathāgata cannot be recognized by any material characteristic.
Wherefore？
Because the Tathāgata has said that material characteristics are not, in fact, material characteristics.
須菩提，你說說看，如來可由一些物質特徵而獲確認嗎？」
「世尊，不能藉任何物質特徵去確認如來。」
「為什麼？」
「因為如來說過物質特徵事實上不是物質特徵。」
佛告須菩提：「凡所有相皆是虛妄。若見諸相非相，即見如來。」
Buddha said: Subhūti, wheresoever are material characteristics there is delusion; but whoso perceives that all characteristics are in fact no-characteristics, perceives the Tathāgata.
佛說：「須菩提，無論哪兒有物質特徵，那裡就有迷惑幻想。無論誰，能體悟一切特徵其實都不是特徵，才能體悟如來性。」
6 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。」
Subhūti said to Buddha: World-Honored One, will there always be men who will truly believe after coming to hear these teachings？
Buddha answered: Subhūti, do not utter such words！ At the end of the last five-hundred-year period following the passing of the Tathāgata, there will be self-controlled men, rooted in merit, coming to hear these teachings, who will be inspired with belief. But you should realize that such men have not strengthened their root of merit under just one buddha, or two buddhas, or three, or four, or five buddhas, but under countless buddhas; and their merit is of every kind. Such men, coming to hear these teachings, will have an immediate uprising of pure faith, Subhūti; and the Tathāgata will recognize them. Yes, he will clearly perceive all these of pure heart, and the magnitude of their moral excellence.
須菩提問：「世尊，將來一定會有人聽了這個教導就由衷相信嗎？」
佛答道：「須菩提，別這麼說！在如來滅後最後一個五百年的末期，會有持戒而又善根深植的人聽了這個談論就因信心而獲啟發。但你該明白這些人不只有在一位佛、兩位佛、三位、四位、五位佛的面前，而是在無數位佛的面前已經種過善根；他們的善還是涵蓋一切的。這樣的人聽了這個談論立刻就生起純淨的信心。須菩提，如來會認可他們。是，他會清楚地知道所有這些心地清淨的人以及他們傑出德行之高遠。」
「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。
Wherefore？
It is because such men will not fall back to cherishing the idea of an ego entity, a personality, a being, or a separated individuality. They will neither fall back to cherishing the idea of things as having intrinsic qualities, nor even of things as devoid of intrinsic qualities.
「怎麼說？」
「因為這樣的人不會退回去抱著有我、有情、命體和個體的觀念。他們既不會退回去抱著事物有天生自性的概念，更不會抱著事物沒天生自性的概念。
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？
Wherefore？ Because if such men allowed their minds to grasp and hold on to anything they would be cherishing the idea of an ego entity, a personality, a being, or a separated individuality; and if they grasped and held on to the notion of things as having intrinsic qualities they would be cherishing the idea of an ego entity, a personality, a being, or a separated individuality. Likewise, if they grasped and held on to the notion of things as devoid of intrinsic qualities they would be cherishing the idea of an ego entity, a personality, a being, or a separated individuality. So you should not be attached to things as being possessed of, or devoid of, intrinsic qualities. This is the reason why the Tathāgata always teaches this saying: My teaching of the good law is to be likened unto a raft. The buddha-teaching must be relinquished; how much more so misteaching！
為什麼呢？因為假如這種人讓他們的心抓住任何事不放，他們就抱有有我、有情、命體和個體的觀念。因此，假如抓住事物有天生自性的概念不放，他們就還有有我、有情、命體和個體的觀念。同樣，假如抓住事物沒有天生自性的概念不放，他們也還有有我、有情、命體和個體的觀念。所以你們不應執著事物有或者沒有天生自性。這就是為什麼如來一直說：『我在善法上的教導就好像渡筏一樣。』連佛的教導都該廢除，何況是別人錯誤的教導呢？
7 須菩提，於意云何，如來得阿耨多羅三藐三菩提耶？如來有所說法耶？」
Subhūti, what do you think？ Has the Tathāgata attained the consummation of incomparable enlightenment？ Has the Tathāgata a teaching to enunciate？
須菩提，你怎麼說，如來已經得成佛覺了嗎？如來有教導要發表嗎？」
須菩提言：「如我解佛所說義，無有定法名阿耨多羅三藐三菩提，亦無有定法如來可說。」
Subhūti answered: As I understand Buddha’s meaning there is no formulation of truth called consummation of incomparable enlightenment. Moreover, The Tathāgata has no formulated teaching to enunciate.
須菩提答道：「就我所了解佛的意思，並沒有一種真性的定型表達稱做佛覺成就。再說，如來也沒有定型的教導要發表。」
「何以故？」
「如來所說法皆不可取、不可說、非法、非非法。
Wherefore？
Because the Tathāgata has said that truth is uncontainable and inexpressible. It neither is nor is not .
「怎麼說？」
「因為如來曾說過真性是無可包容又無可表達的。它既不是真性，又不是不是真性。
所以者何？一切賢聖皆以無為法而有差別。」
Thus it is that this unformulated principle is the foundation of the different systems of all the sages.
因此，無定則原則是所有聖人不同修行方法的根據。」
8 「須菩提，於意云何，若人滿三千大千世界七寶以用布施，是人所得福德寧為多不？」
須菩提言：「甚多，世尊。」
「何以故？」
「是福德即非福德性，是故如來說福德多。」
Subhūti, what do you think？ If anyone filled three thousand galaxies of world with the seven treasures and gave all away in gifts of alms, would he gain great merit？
Subhūti said: Great indeed, World-Honored One！
Wherefore？
Because merit partakes of the character of no-merit, the Tathāgata characterized the merit as great.
「須菩提，你怎麼說，假如任何人用七寶去填滿三千大千個世界，並且全部布施出去，這人會得大福德嗎？」
須菩提說：「一定會得大福德，世尊。」
「怎麼說？」
「因為福德帶有無福德的性質。如來用『大』表示過它的特性。」
「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。
Then Buddha said: On the other hand, if anyone received and retained even only four lines of this discourse and taught and explained them to others, his merit would be the greater. Wherefore？ Because, Subhūti, from this discourse issue forth all the buddhas and the consummation of incomparable enlightenment teachings of all the buddhas. Subhūti, what is called “the religion given by Buddha” is not, in fact, buddha-religion.
佛接下來說：「從另一面說，假如有人能受、持，甚至少至只有這個談論中的四句，又能為別人教導、解說，他的福德更大。為什麼？須菩提，因為從這次談論能生出所有的佛以及他們成就佛覺的教導。須菩提，所謂佛給的修行理念及方法實際上都不是成佛的修行理念及方法。
9 須菩提，於意云何，須陀洹能作是念：『我得須陀洹果不？』」
須菩提言：「不也，世尊。」
「何以故？」
「須陀洹名為入流，而無所入。不入色、聲、香、味、觸、法，是名須陀洹。」
Subhūti, what do you think？ Does a disciple who has entered the stream of the holy life say within himself, “I obtain the fruit of a stream entrant？”
Subhūti said: No, World-Honored One.
Wherefore？
Because “stream entrant” is merely a name. There is no stream entering. The disciple who pays no regard to form, sound, odor, taste, touch, or any quality is called a stream entrant.
須菩提，你怎麼說？進入聖人生活之流的弟子會這麼想：『我得到入流果位了』？」
須菩提說：「不能，世尊。」
「為什麼？」
「因為入流只是個稱呼。沒有入流。不掛心色、聲、香、味、觸、質的弟子才稱為入流。」
「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。」
Subhūti, what do you think？ Does an adept who is subject to only one more rebirth say within himself, “I obtain the fruit of a once-to-be-reborn？”
Subhūti said: No, World-Honored One.
Wherefore？
Because “once-to-be-reborn” is merely a name. There is no passing away nor coming into existence. [The adept who realizes] this is called “once-to-be-reborn”.
「須菩提，你怎麼說？只需再來受生一次的精進弟子會這麼想：『我得到一往來果位了』？」
須菩提說：「不能，世尊。」
「為什麼？」
「一往來只是個稱呼。沒有死去或再來，才稱為一往來。」
「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。」
Subhūti, what do you think？ Does a venerable one who will never more be reborn as a mortal say within himself, “I obtain the fruit of a non-returner？”
Subhūti said: No, World-Honored One.
Wherefore？
Because “non-returner” is merely a name. There is no non-returning; hence the designation “non-returner”.
「須菩提，你怎麼說？不必再生為人、受人尊重的弟子會這麼想：『我得到不來果位了』？」
須菩提說：「不能，世尊。」
「為什麼？」
「不來只是個稱呼。沒有不來，才得不來之名。」
「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。
Does a holy one say within himself, “I have obtained perfective enlightenment？”
Subhūti said: No, World-Honored One.
Wherefore？
Because there is no such condition as that called “perfective enlightenment”. World-Honored One, if a holy one of perfective enlightenment said to himself, “Such am I,” he would necessarily partake of the idea of an ego entity, a personality, a being, or a separated individuality.
「須菩提，你怎麼說？全然覺悟的聖人會這麼想：『我得到全然覺悟果位了』？」
須菩提說：「不能，世尊。」
「為什麼？」
「因為沒有哪種境界可以稱做全然覺悟。世尊，假如全然覺悟的聖人這麼想：『我是這樣的』，他必然有點有我、有情、命體和個體的觀念。
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』，世尊即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, when the Buddha declares that I excel among holy men in the yoga of perfect quiescence, in dwelling in seclusion, and in freedom from passions, I do not say within myself, “I am a holy one of perfective enlightenment, free from passion.” World-Honored One, if I said within myself, “Such am I,” you would not declare: “Subhūti finds happiness abiding in peace, in seclusion in the midst of the forest.” This is because Subhūti abides nowhere: therefore he is called “Subhūti, Joyful Abider in Peace, Dweller in Seclusion in the Forest.”
世尊，當佛宣佈我在完全寂靜的天人合一、在幽僻之地的隱居以及在離慾各方面都超過其他聖人的時候，我的內心並沒有想：『我是全然覺悟、離慾的聖人。』世尊，假使我有這麼想：『我是這樣的』，您就不會說：『須菩提在保持寂靜和退隱森林裏得到快樂。』就是因為須菩提無所住，所以叫他做：『須菩提，快樂的寂靜保持者、森林中的隱士。』」
10 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。」
Buddha said: Subhūti, what do you think？ In the remote past when the Tathāgata was with Dīpamkara Buddha, did he have any degree of attainment in the good law？
No, World-Honored One. When the Tathāgata was with Dīpamkara Buddha, he had no degree of attainment in the good law.
佛說：「須菩提，你怎麼說？在久遠的過去，如來追隨然燈佛的時候，他在善法成就上有得到任何位階嗎？」
「沒有，世尊。如來追隨然燈佛的時候在善法成就上沒得到什麼位階。」
「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。」
Subhūti, what do you think？ Does a bodhisattva set forth any majestic buddha-lands？
No, World-Honored One.
Wherefore？
Because “setting forth majestic buddha-lands” is not a majestic setting forth; this is merely a name.
「須菩提，你怎麼說，菩薩會發表任何莊嚴的佛土嗎？」
「不會，世尊。」
「原因呢？」
「因為『發表莊嚴的佛土』並不是莊嚴的發表，只是個名稱。」
「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。
Therefore, Subhūti, all bodhisattvas, lesser and great, should develop a pure, lucid mind, not depending upon sound, flavor, touch, odor, or any quality. A bodhisattva should develop a mind that alights upon nothing whatsoever; and so should he establish it.
「所以了，須菩提，所有的菩薩，不論是較小的還是偉大的，都應該培養一種清淨透明、不依色、聲、香、味、觸、質的心智。菩薩應該培養一種不落於任何事物上的心智，而且應該這樣建立起它。
須菩提，譬如有人身如須彌山王。於意云何，是身為大不？」
須菩提言：「甚大，世尊。何以故？佛說非身是名大身。」
Subhūti, this may be likened to a human frame as large as the mighty Mount Sumeru. What do you think？ Would such a body be great？
Subhūti replied: Great indeed, World-Honored One. This is because Buddha has explained that no body is called a great body.
須菩提，這可比做如同須彌山一樣大的身體。你怎麼說？那樣的身體巨大嗎？」
須菩提答：「當然巨大，世尊，因為佛曾解釋過沒有哪個身體可以稱做巨大的身體。」
11 「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。
Subhūti, if there were as many Ganges rivers as the sand grains of the Ganges, Would the sand grains of them all be many？
Subhūti said: Many indeed, World-Honored One！ Even the Ganges rivers would be innumerable; how much more so would be their sand grains！
Subhūti, I will declare a truth to you. If a good man or good woman filled three thousand galaxies of worlds with the seven treasures for each sand grain in all those Ganges rivers, and gave all away in gifts of alms, would he gain great merit？
Subhūti answered: Great indeed, World-Honored One！
Then Buddha declared: Nevertheless, Subhūti, if a good man or good woman studies this discourse only so far as to receive and retain four lines, and teaches and explains them to others, the consequent merit would be far greater.
「須菩提，假設有與恆河沙數同樣多的恆河，你說說看，全部恆河裡的沙粒很多嗎？」
須菩提說：「當然很多，世尊。光是恆河就數不盡，何況其中的沙粒！」
「須菩提，我要跟你說明一個真相：假如一位善男或善女隨全部恆河中每一粒沙就用七寶填滿三千大千個世界，又全部拿去布施。他會得大福德嗎？」
須菩提說：「的確很大，世尊。」
佛就說了：「然而，須菩提，如果一位善男或善女研究這個談論，到目前為止只能受持四句，但能為別人教導解說它們，那必然的福德將遠大於此。
12 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。」
Furthermore, Subhūti, you should know that wheresoever this discourse is proclaimed, by even so little as four lines, that place should be venerated by the whole realms of gods, men, and titans, as though it were a Buddha shrine. How much more is this so in the case of one who is able to receive and retain the whole and read and recite it throughout！ Subhūti, you should know that such a one attains the highest and the most wonderful truth. Wheresoever this sacred discourse may be found there should you comport yourself as though in the presence of Buddha and disciples worthy of honor.
還有，須菩提，你應該知道：無論哪裡，只要這個談論在那裏宣說過，甚至少至四句，那裏就應當被天、人和阿修羅三道全體當成佛塔一樣來尊敬。何況是能受、持、讀、誦整個談論的人！須菩提，要知道這人會得到最高至妙的真理。無論哪裡，只要有這個神聖的談論，你們的舉止應該像就在佛和受人尊重的弟子面前一樣。」
13 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。
At that time Subhūti addressed Buddha, saying: World-Honored One, by what name should this discourse be known, and how should we receive and retain it？
Buddha answered: Subhūti, this discourse should be known as the Diamond of the Perfection of Transcendental Wisdom—thus should you receive and retain it. Subhūti, what is the reason herein？ According to the buddha-teaching, the perfection of transcendental wisdom is not really such. “Perfection of transcendental wisdom” is just the name given to it.
於是須菩提向佛請問：「世尊，這次說教應當以什麼名稱周知？我們應當如何來受、持？」
佛答：「須菩提，這次談論應當稱做『金剛石切刀•超越世間智慧圓滿』。你們要如此受、持。須菩提，這裡的理由為何？根據佛的教導，超越世間智慧圓滿並不是真的那樣，超越世間智慧圓滿只是個給它的名稱。
須菩提，於意云何，如來有所說法不？」
須菩提白佛言：「世尊，如來無所說。」
「須菩提，於意云何，三千大千世界所有微塵，是為多不？」
須菩提言：「甚多，世尊。」
「須菩提，諸微塵如來說非微塵，是名微塵。如來說世界非世界，是名世界。
Subhūti, what do you think？ Has the Tathāgata a teaching to enunciate？
Subhūti replied to Buddha: World-Honored One, The Tathāgata has nothing to teach.
Subhūti, what do you think？ Would there be many molecules in three thousand galaxies of world？
Subhūti said: Many, indeed, World-honored One！
Subhūti, the Tathāgata declares that all these molecules are not really such; they are called “molecules.” The Tathāgata declares that a world is not really a world; it is called a world.
須菩提，你怎麼說？如來可有什麼教導要發表嗎？」
須菩提答佛道：「世尊，如來沒有教導要發表。」
「須菩提，你怎麼說？三千大千個世界裏有很多極微嗎？」
須菩提答：「確實很多，世尊。」
「須菩提，如來聲明：所有的極微並非真的那樣，只是稱做極微。如來也聲明：世界非真的世界，只是稱為世界。
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。」
Subhūti, what do you think？ May the Tathāgata be perceived by the thirty-two physical peculiarities？
No, World–Honored One, the Tathāgata may not be perceived by these thirty-two marks.
Wherefore？
Because the Tathāgata has explained that the thirty-two marks are not really such; they are called the thirty-two marks.
Subhūti, if on the one hand a good man or a good woman sacrifices as many lives as the sand grains of the Ganges, and on the other hand anyone receives and retains even only four lines of this discourse, and teaches and explains them to others, the merit of the latter will be the greater.
須菩提，你怎麼說？如來能由三十二個身體奇貌而覺知嗎？」
「世尊，不可能由那三十二個身體奇貌去覺知如來。」
「為什麼？」
「因為如來解釋過三十二個身體奇貌並非真的那樣，只是稱為三十二個奇貌。」
「須菩提，如果一邊有善男或善女奉獻了恆河沙數次的生命；而另一邊任何人受、持甚至僅僅這談論中的四句，但能為別人教導解說，他的福德更大。」
14 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。
Upon the occasion of hearing this discourse Subhūti had an interior realization of its meaning and was moved to tears. Whereupon he addressed Buddha thus: It is a most precious thing, World-Honored One, that you should deliver this supremely profound discourse. Never have I heard such an exposition since of old my eye of wisdom first opened. World-Honored One, if anyone listens to this discourse in faith with a pure, lucid mind, he will thereupon conceive an idea of fundamental reality. We should know that such a one establishes the most remarkable virtue.
聽了這些開示的緣故，須菩提打心底明白了它的意義，感動地流下淚來。於是對佛這樣說：「珍貴極了，世尊，您竟然給了這樣極為深奧的說教。自從很久以前得到慧眼以來，我未曾聽過這樣的開示。世尊，如果有人以清淨透明的心智虔誠地傾聽這次講道，他會因此而孕育出根本真相的觀念。我們應當知道這樣的人會建立最非凡的功德。
世尊，是實相者即是非相，是故如來說名實相。
World-Honored One, such an idea of fundamental reality is not, in fact, a distinctive idea; therefore the Tathāgata teaches: “Idea of fundamental reality” is merely a name.
世尊，這種根本真相觀念事實上不是一種特殊的觀念，因而如來說：根本真相觀念只是個名稱。
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。」
World-Honored One, having listened to this discourse, I receive and retain it with faith and understanding. This is not difficult for me, but in ages to come, in the last five hundred years, if there be men coming to hear this discourse who receive and retain it with faith and understanding, they will be persons of most remarkable achievement. Wherefore？ Because they will be free from the idea of an ego entity, free from the idea of a personality, free from the idea of a being, and free from the idea of a separated individuality.
世尊，聽了這次講道，我以信心和了解來受、持。這對我並不難；但在很遠的未來，在那最後五百年裏，要是有人聽了這個說教，以信心和了解來受、持，他們將是有最非凡成就的人。為什麼？因為他們將免於有我觀念，免於有情觀念，免於命體觀念和免於個體觀念。」
「所以者何？」
「我相即是非相，人相、眾生相、壽者相即是非相。
And why？
Because the distinguishing of an ego entity is erroneous. Likewise the distinguishing of a personality, or a being, or a separated individuality is erroneous.
「這又是為什麼？」
「因為辨認有我是誤導的。同樣，辨認有情、命體和個體也是誤導的。
對於「我相即是非相」，很多人一如前段將它解釋為無相、空相。但是在英文裡卻是用「辨認有我是誤導的」來取代它。朴睐思是由哲學分類的根本出發點上指明辨認出四項觀念是不妥的。句意與鳩摩羅什的完全不同。
何以故？離一切諸相，即名諸佛。」
Consequently those who have left behind every phenomenal distinction are called buddha all.
必然的結果就是：捨盡了所有表象區別的人都稱為佛。」
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。
Buddha said to Subhūti: Just as you say！ If anyone listens to this discourse and is filled with neither alarm nor awe nor dread, be it known that such a one is of remarkable achievement. Wherefore？ Because, Subhūti, the Tathāgata teaches that the first perfection is not, in fact, the first perfection: such is merely a name. Subhūti, the Tathāgata teaches likewise that the perfection of patience is not the perfection of patience: such is merely a name.
佛對須菩提說：「正如你說的！如果有人聆聽這個談論而沒有充滿驚慌、恐怖或畏懼，當讓大眾知道這樣的人已有非凡的成就。為什麼？因為，須菩提，如來說第一圓滿其實不是第一圓滿，那只是個名稱。須菩提，如來同樣說忍辱圓滿並不是忍辱圓滿，那只是個名稱。
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，應生嗔恨。
須菩提，又念過去於五百世，作忍辱仙人。於爾所世，無我相，無人相，無眾生相，無壽者相。
Why so？ It is shown thus, Subhūti: When the Raja of Kalinga mutilated my body, I was at that time free from the idea of an ego entity, a personality, a being, or a separated individuality. Wherefore？ Because then, when my limbs were cut away piece by piece, had I been bound by the distinctions aforesaid, feelings of anger and hatred would have been aroused within me.
Subhūti, I remember that long ago, sometime during my last five hundred mortal lives, I was an ascetic practicing patience. Even then I was free from those distinctions of separated selfhood.
為什麼這樣？須菩提，這樣顯示了在歌利王支解我的身體的時候，我沒有有我、有情、命體和個體的觀念。怎麼說？因為當我的四肢一件件的被支解的時候，假如我還囿於剛才說的各種辨認，嗔恨的感覺一定會在我的內心升起。
須菩提，我記得在很久以前，在過去五百世裏的某個時候，我是個修習忍辱的苦行者。即使在那時我已沒有那些個別自我的辨認心。
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。
Therefore, Subhūti, bodhisattvas should leave behind all phenomenal distinctions and awaken the thought of the consummation of incomparable enlightenment by not allowing the mind to depend upon notions evoked by the sensible world—by not allowing the mind to depend upon notions evoked by sounds, odors, flavors, touch contacts, or any qualities.
所以，須菩提，菩薩應該藉著不讓心智依靠於從感知界生出的念頭，即不讓心智依靠於從色、聲、香、味、觸及質所生起的念頭，以離棄一切表象辨認，喚醒得成佛覺的心念。
應生無所住心。若心有住，即為非住。
The mind should be kept independent of any thoughts that arise within it. If the mind depends upon anything, it has no sure haven.
心智應該從由它所生起的任何念頭裡超脫。如果心智因任何事物而定，它就沒有穩當的安息場所。
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，如來所得法，此法無實、無虛。
This is why Buddha teaches that the mind of a bodhisattva should not accept the appearances of things as a basis when exercising charity. Subhūti, as bodhisattvas practice charity for the welfare of all living beings, they should do it in this manner. Just as the Tathāgata declares that characteristics are not characteristics, so he declares that all living beings are not, in fact, living beings.
Subhūti, The Tathāgata is he who declares that which is true, he who declares that which is fundamental, he who declares that which is ultimate. He does not declare that which is deceitful nor that which is monstrous. Subhūti, that truth to which the Tathāgata has attained is neither real nor unreal.
這就是為什麼佛說菩薩布施時的心智不應認事物的表相為基礎。須菩提，菩薩為一切眾生的利益而布施時，他們應該以這種方式去做。正如如來聲明特徵都不是特徵，他也聲明一切眾生事實上都不是眾生。
須菩提，如來是一位聲明真實的人、聲明根本的人、聲明終極的道理的人。他不說虛偽欺騙的話，也不說窮凶極惡的話。須菩提，如來得到的那個真相既不真，又不是不真。
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。
Subhūti, if a bodhisattva practices charity with mind attached to formal notions he is like a man groping sightless in the gloom; but a bodhisattva who practices charity with mind detached from any formal notions is like a man with open eyes in the radiant glory of the morning, to whom all kinds of objects are clearly visible.
Subhūti, if there be good men and good women in future ages, able to receive, read, and recite this discourse in its entirety, the Tathāgata will clearly perceive and recognize them by means of buddha-knowledge; and each one of them will bring immeasurable and incalculable merit to fruition.
須菩提，要是菩薩布施而心附著於制式概念，他就像一個在幽暗中盲目摸索的人；然若菩薩布施而心超脫任何制式概念，他就像一位在明耀晨光裡張開雙眼的人，所有各種的東西都清晰可見。
須菩提，如果將來有善男、善女能夠接受、閱讀和背誦這個談論的全部，如來用佛智慧能清楚地覺知並且認可他們：他們每一位都會使無量無邊的功德結成正果。
15 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？
Subhūti, if on one hand, a good man or a good woman performs in the morning as many charitable acts of self-denial as the sand grains of the Ganges, and performs as many again in the noonday and as many again in the evening, and continues so doing throughout numberless ages, and, on the other hand, anyone listens to this discourse with heart of faith and without contention, the latter would be more blessed. But how can any comparison be made with one who writes it down, receives it, retains it, and explains it to others！
須菩提，假如一位善男或善女在早晨做否定自我的善事有如恆河沙數之多，在中午和黃昏又做了那麼多，而且還連續做了無數年；另一方面有人用信心傾聽這次談論，不起爭辯，這人得到更多的祝福。但這又怎麼能同一位書寫、受、持、為人解說的人的稍做比較呢！
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。
Subhūti, we can summarize the matter by saying that the full value of this discourse can be neither conceived nor estimated, nor can any limit be set to it. The Tathāgata has declared this teaching for the benefit of initiates of the great way; he has declared it for the benefit of initiates of the supreme way. Whosoever can receive and retain this teaching, study it, recite it, and spread it abroad will be clearly perceived and recognized by the Tathāgata and will achieve a perfection of merit beyond measurement or calculation—a perfection of merit unlimited and inconceivable. In every case such a one will exemplify the Tathāgata-consummation of the incomparable enlightenment.
須菩提，我們可以用『這個談論的整體價值是不可思議、不能估計的，更是無邊的』來總結這事。為了大乘新發心者的利益，如來曾經講過這個道理。為了最上乘新發心者，他也講過。無論誰能受持這個教導，研究它，背誦它，並且四處傳播，如來會清楚地覺知並且認可他們，他們將成就一種不可測量、無法計算的功德圓滿，就是一種不可思議、無可限量的功德圓滿。每一個這樣的人都能為如來的佛覺成就做示範。
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，作禮圍繞，以諸華香而散其處。
Wherefore？ Because, Subhūti, those who find consolation in limited doctrines involving the conception of an ego entity, a personality, a being, or a separated individuality, are unable to accept, receive, study, recite, and openly explain this discourse. Subhūti, in every place where this discourse is to be found the whole realms of gods, men, and titans should offer worship; for you must know that such a place is sanctified like a shrine and should properly be venerated by all with ceremonial obeisance and circumambulation and with offerings of flowers and incense.
為什麼？須菩提，因為那些在含有有我、有情、命體和個體觀念的有限教義裡找到安慰的人沒有能力受、持、研究、背誦和公開解說這次談論。須菩提，有這個談論的每一個地方，天、人和阿修羅三道全體都應供養那裡。你必須知道那裡像佛塔一樣神聖，全體都應以禮拜、繞行、獻上花和香來給予適當的恭敬。
16 復次，須菩提，若善男子、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，我念過去無量阿僧衹劫，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。
Furthermore, Subhūti, if it be good men and good women who receive and retain this discourse are downtrodden, their evil destiny is the inevitable retributive result of sins committed in their past mortal lives. By virtue of their present misfortunes the reacting effects of their past will be thereby worked out, and they will be in a position to attain the consummation of incomparable enlightenment. Subhūti, I remember the infinitely remote past before Dīpamkara Buddha. There were eighty-four thousand myriads of multimillions of buddhas, and to all these I made offerings; yes, all these I served without the least trace of fault. Nevertheless, if anyone is able to receive, retain, study, and recite this discourse at the end of the last period he will gain such a merit that mine in the service of all the buddhas could not be reckoned as one-hundredth part of it, not even one-thousandth part of it, not even one thousand-myriad-multimillionth part of it—indeed, no such comparison is possible.
還有，須菩提，如果受持這個談論的善男、善女受到輕賤，他們不幸的命運是由前世罪業所帶來的不可避免的報應。經過今世的不幸，從過去來的惡果將得以解決，他們將處於得成佛覺的地位。須菩提，我還記得在然燈佛之前無限遙遠的過去。那時有過八百四十萬億佛，我全都供養。對，我侍奉全部的佛，而且沒有一點過錯。然而在末法時期的最後，如果有任何人能受、持、研究和背誦這個談論，他會得到那樣一個福德讓我奉佛的福德不能算做它的百分之一、千分之一，甚至於千萬億分之一。實在說，那是無法相比的。
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，或有人聞心即狂亂，狐疑不信。須菩提，當知是經義不可思議，果報亦不可思議。」
Subhūti, if I fully detailed the merit gained by good men and good women coming to receive, retain, study, and recite this discourse in the last period, my hearers would be filled with doubt and might become disordered in mind, suspicious and unbelieving. You should know, Subhūti, that the significance of this discourse is beyond conception; likewise the fruit of its rewards is beyond conception.
須菩提，如果我細說在末法時期來受、持、研究和背誦這個談論的善男、善女所能得到的福德，大眾會充滿疑問，還可能變成心神狂亂，狐疑、不信。你要知道，須菩提，這個談論的重要性超過想像。它的果報同樣超過想像。」
17 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。
At that time Subhūti addressed Buddha, saying: World-Honored One, if good men and good women seek the consummation of incomparable enlightenment, by what criteria should they abide and how should they control their thoughts？
Buddha replied to Subhūti: Good men and good women seeking the consummation of incomparable enlightenment must create this resolved attitude of mind: “I must liberate all living beings; yet when all have been liberated, verily not anyone is liberated.” Wherefore？ If a bodhisattva cherishes the idea of an ego entity, a personality, a being, or a separated individuality, he is consequently not a bodhisattva, Subhūti. This is because in reality there is no formula that gives rise to the consummation of incomparable enlightenment.
那時須菩提請問佛：「世尊，善男、善女如果追求佛覺成就，他們應該恪遵怎樣的準則？又該如何控制妄念？」
佛回答須菩提：「追求佛覺成就的善男、善女必須創立這麼一個堅決的心態：『我必須解脫所有的眾生；可是在全部都已經被解脫的時候，卻真的沒有一個是被解脫的。』為什麼呢？菩薩如果懷著有我、有情、命體和個體觀念，他就必然不是菩薩了，須菩提。
這是因為實際上沒有產生佛覺成就的定則。
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。
Subhūti, what do you think？ When the Tathāgata was with Dīpamkara Buddha, was there any formula for the attainment of the consummation of incomparable enlightenment？
No, World-Honored One, as I understand Buddha’s meaning, there was no formula by which the Tathāgata attained the consummation of incomparable enlightenment.
Buddha said: You are right, Subhūti！ Verily there was no formula by which the Tathāgata attained the consummation of incomparable enlightenment. Subhūti, had there been any such formula, Dīpamkara Buddha would not have predicted concerning me: “In the ages of the future you will come to be a buddha called Shakyamuni”; but Dīpamkara Buddha made that prediction concerning me because there is actually no formula for the attainment of the consummation of incomparable enlightenment. The reason herein is that Tathāgata is a signification implying all formulas.
須菩提，你說說看，如來和然燈佛在一起的時候，可有任何得成佛覺的定則？」
「世尊，按我所了解佛的意思，沒有如來用以得成佛覺的定則。」
佛說：「對，須菩提！確實沒有如來用以得成佛覺的定則。須菩提，假如有任何那樣的定則，然燈佛就不會為我授記：『在久遠的未來，你將成佛，號釋迦牟尼。』可是然燈佛對我做了那樣的授記，就因為真的沒有得成佛覺的定則。這裡的原因是：如來的本義包含所有定則。
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。」
In case anyone says that Tathāgata attained the consummation of incomparable enlightenment, I tell you truly, Subhūti, that there is no formula by which the Buddha attained it. Subhūti, the basis of the Tathāgata’s attainment of the consummation of incomparable enlightenment is wholly beyond; it is neither real nor unreal. Hence I say that the whole realm of formulations is not really such, therefore it is called “realm of formulations”.
Subhūti, a comparison may be made with a gigantic human frame.
Then Subhūti said: The World-Honored One has declared that such is not a great body; “a great body” is just the name given to it.
假如有人說如來得成了佛覺，我實心告訴你，須菩提，並沒有佛用以得成佛覺的定則。須菩提，如來得成佛覺的基礎是完全超越的，它既不是真實的，也不是不真實的。所以我說整個定則領域並不是真的那樣，因此它稱為定則領域。
須菩提，可以和巨大的身體做個比較。」
須菩提說：「世尊已說明過：那不是巨大的身體。巨大的身體只是個稱呼。」
「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。
Subhūti, it is the same concerning bodhisattvas. If a bodhisattva announces, “I will liberate all living creatures,” he is not rightly called a bodhisattva. Wherefore？ Because, Subhūti, there is really no such condition as that called bodhisattvaship, because Buddha teaches that all things are devoid of selfhood, devoid of personality, devoid of entity, and devoid of separate individuality.
「須菩提，菩薩也一樣。如果菩薩聲明：『我要解脫一切眾生』，稱他為菩薩就不適當。為什麼？因為，須菩提，真的沒有稱為菩薩果位的境界，因為佛教你們一切事物都是沒有自私性、沒有有情性、沒有實存性和沒有個體性的。
須菩提，若菩薩作是言：『我當莊嚴佛土』，是不名菩薩。何以故？如來說莊嚴佛土者即非莊嚴，是名莊嚴。須菩提，若菩薩通達無我法者，如來說名真是菩薩。
Subhūti, if a bodhisattva announces, “I will set forth majestic buddha-lands,” one does not call him a bodhisattva, because the Tathāgata has declared that the setting forth of majestic buddha-lands is not really such; “a majestic setting forth” is just the name given to it. Subhūti, bodhisattvas who are wholly devoid of any conception of separate selfhood are truthfully called bodhisattvas.
須菩提，如果菩薩聲明：『我要發表莊嚴的佛土』，大家就不要稱他菩薩。因為如來已聲明過：發表莊嚴的佛土並不是真的那樣，『莊嚴的發表』只是個對它的稱呼。須菩提，完全沒有任何個別自私觀念的菩薩才能如實地稱為菩薩。
18 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。」
Subhūti, what do you think？ Does the Tathāgata possess the human eye？
Yes, World-Honored One, he does.
Well, do you think the Tathāgata possesses the divine eye？
Yes, World-Honored One, he does.
And do you think the Tathāgata possesses the gnostic eye？
Yes, World-Honored One, he does.
And do you think the Tathāgata possesses the buddha-eye of omniscience？
Yes, World-Honored One, he does.
Subhūti, what do you think？ Concerning the sand grains of the Ganges, has the Buddha taught about them？
Yes, World-Honored One, the Tathāgata has taught concerning these grains.
Well, Subhūti, if there were as many Ganges rivers as the sand grains of the Ganges and there was a buddha-land for each sand grain in all those Ganges rivers, would those buddha-lands be many？
Many indeed, World-Honored One！
須菩提，你怎麼說？如來有肉眼嗎？」
「有的，世尊。」
「好，你認為如來有天眼嗎？」
「有的，世尊。」
「如來有慧眼嗎？」
「有的，世尊。」
「如來有法眼嗎？」
「有的，世尊。」
「如來有佛眼嗎？」
「有的，世尊。」
「須菩提，你說，關於恆河沙，佛教過你們沒有？」
「那些沙，如來教過。」
「好，須菩提，假設有恆河沙數條恆河，而且所有這些恆河中每有一粒沙就有一個佛土；這樣，佛土多不多？」
「很多，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。
Then Buddha said: Subhūti, however many living beings there are in all those buddha-lands, though they have manifold modes of mind, the Tathāgata understands them all. Wherefore？ Because the Tathāgata teaches that all these are not mind; they are merely called mind. Subhūti, it is impossible to retain past mind, impossible to hold on to present mind, and impossible to grasp future mind.
佛說：「須菩提，所有這些佛土中不論有多少眾生，雖然他們的心五花八門，可是如來瞭解它們全部。怎麼說？因為如來說那些全都不是心智，只不過稱為心智。須菩提，留住過去的心智是不可能的，保住現在的心智是不可能的，想抓住未來的心智也是不可能的。
19 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。
Subhūti, what do you think？ If anyone filled three thousand galaxies of worlds with the seven treasures and gave all away in gifts of alms, would he gain great merit？
Yes, indeed, World-Honored One, he would gain great merit！
Subhūti, if such merit was real, the Tathāgata would not have declared it to be great, but because it is without a foundation, the Tathāgata characterized it as “great.”
須菩提，你怎麼說，如果有人用七寶填滿了三千大千個世界，又全部拿去布施，他會得到了不起的功德嗎？」
「世尊，他的確會得了不起的功德。」
「須菩提，假如這種功德是真實的，如來就不會聲明它是了不起的。但因它沒基礎，如來用了不起描述過它。
20 須菩提，於意云何，佛可以具足色身見不？」
「不也，世尊，如來不應以具足色身見。何以故？如來說具足色身即非具足色身，是名具足色身。」
Subhūti, what do you think？ Can the Buddha be perceived by his perfectly formed body？
No, World-Honored One, the Tathāgata cannot be perceived by his perfectly formed body, because the Tathāgata teaches that a perfectly formed body is not really such; it is merely called a perfectly formed body.
須菩提，你怎麼說？可由佛的形態完美的身體而覺知他是佛嗎？」
「世尊，不能由佛的完美的身體去覺知他是佛，因為如來教導我們完美形態的身體並非真的那樣，只是稱為完美形態的身體。」
「須菩提，於意云何，如來可以具足諸相見不？」
「不也，世尊，如來不應以具足諸相見。何以故？如來說諸相具足即非具足，是名諸相具足。」
Subhūti, what do you think？ Can the Buddha be perceived by means of any phenomenal characteristic？
No, World-Honored One, the Tathāgata may not be perceived by any phenomenal characteristic, because the Tathāgata teaches that phenomenal characteristics are not really such; they are merely called phenomenal characteristics.
「須菩提，你怎麼說？可以藉任何表象特徵去覺知佛嗎？」
「世尊，不可從任何表象特徵去覺知如來，因為如來教導我們表象特徵並非真的那樣，只是稱為表象特徵。」
21 「須菩提，汝勿謂如來作是念：『我當有所說法。』莫作是念！何以故？若人言如來有所說法，即為謗佛，不能解我所說故。須菩提，說法者，無法可說，是名說法。」
Subhūti, do not say that the Tathāgata conceives the idea “I must set forth a teaching.” For if anyone says that the Tathāgata sets forth a teaching he really slanders Buddha and is unable to explain what I teach. As to any truth declaring system, truth is undeclarable; so “an enunciation of truth” is just the name given to it.
「須菩提，不得說如來有這樣的念頭：『我必須發表教導。』因為如果任何人說如來發表教導，他真在誹謗佛，而且沒有能力解釋我所教的。至於任何真性闡明方法，真性是不可闡明的；所以真性闡明只是個對它的稱呼。」
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。」
Thereupon, Subhūti spoke these words to Buddha: World-Honored One, in the ages of the future will be there men coming to hear a declaration of this teaching who will be inspired with belief？
And Buddha answered: Subhūti, those to whom you refer are neither living beings nor not-livig beings. Wherefore？ Because, Subhūti, these “living beings” are not really such; they are just called by that name.
於是須菩提對佛說這些話：「世尊，在長遠的未來裏會有聽了這個教導開示的人憑著信心就被啟發？」
佛回答：「須菩提，你說的那些人，既不是眾生，又不是不是眾生。為什麼？須菩提，因為眾生並不是真的那樣，只是那麼稱呼。」
22 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。
Then Subhūti asked Buddha: World-Honored One, in the attainment of the consummation of incomparable enlightenment did Buddha make no acquisition whatsoever？
Buddha replied: Just so, Subhūti. Through the consummation of incomparable enlightenment I acquired not even the least thing; wherefore it is called “consummation of incomparable enlightenment.”
這時須菩提問佛：「世尊，在得到佛覺成就的過程裏佛沒獲得什麼嗎？」
佛回答：「正是，須菩提。從佛覺成就裏我毫無獲得，因此它稱做佛覺成就。
23 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，如來說非善法，是名善法。
Furthermore, Subhūti, this is altogether everywhere, without differentiation or degree; wherefore it is called “consummation of incomparable enlightenment.” It is straightly attained by freedom from separate personal selfhood and by cultivating all kinds of goodness. Subhūti, though we speak of “goodness,” the Tathāgata declares that there is no goodness; such is merely a name.
還有，須菩提，這個是全面的、沒有分別、沒有層次的；因此它稱做佛覺成就。它可以由除去個人自私以及培養一切善良而直接得成。須菩提，雖然我們說善良，如來聲明沒有善良，那只是個名稱。
24 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。
Subhūti, if there be one who gives away in gifts of alms a mass of the seven treasures equal in extent to as many mighty Mount Sumerus as there would be in three thousand galaxies of worlds, and if there be another who selects even only four lines from this discourse upon the perfection of transcendental wisdom, receiving and retaining them, and clearly expounding them to others, the merit of the latter will be so far greater than that of the former that no conceivable comparison can be made between them.
須菩提，假設有人以相當於三千大千個世界中全部的須彌山那麼大量的七寶去布施，而若另外有人由這個談論中針對超越世間智慧圓滿選出甚至僅僅四句來受、持，又為別人清楚地詳細解說；這人的功德會遠超過前面的，以至於兩者間無法有可想像的比較。
25 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。
Subhūti, what do you think？ Let no one say the Tathāgata cherishes the idea “I must liberate all living beings.” Allow no such thought, Subhūti. Wherefore？ Because in reality there are no living beings to be liberated by the Tathāgata. If there were beings for the Tathāgata to liberate, he would partake in the idea of selfhood, personality, ego entity, and separated individuality. Subhūti, though the common people accept egoity as real, the Tathāgata declares that ego is not different from nonego. Subhūti, those whom the Tathāgata referred to as “common people” are not really common people; such is merely a name.
須菩提，你怎麼想？不可讓人說如來有『我必須解脫一切眾生』的觀念。不容許有這樣的念頭，須菩提。為什麼？因為實際上沒有眾生可被如來解脫的。假如有眾生讓如來去解脫，那麼他就帶有自私、有情、有我和個體的觀念。須菩提，雖然凡夫將自我性當成真實的來接受，可是如來聲明：我與非我沒有不同。須菩提，被如來稱為凡夫的並不真的是凡夫，那只是個名稱。
26 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。」
Subhūti, what do you think？ May the Tathāgata be perceived by the thirty-two marks？
Subhūti answered: Yes, certainly the Tathāgata may be perceived thereby.
Then Buddha said: Subhūti, if the Tathāgata may be perceived by such marks, any great imperial ruler is the same as the Tathāgata.
Subhūti then said to Buddha: World-Honored One, as I understand the meaning of Buddha’s words the Tathāgata may not be perceived by thirty-two marks.
Whereupon the World-Honored One uttered this verse:
Who sees me by form,
Who seeks me in sound,
Perverted are his footsteps upon the way;
For he cannot perceive the Tathāgata.
須菩提，你怎麼說？可以由三十二個奇貌去覺知如來嗎？」
須菩提答：「對，一定可以由此覺知如來。」
這下佛就說了：「須菩提，如果如來可以由這些特徵覺知，那麼任何一位轉輪聖王都和如來一樣了。」
須菩提就對佛說：「世尊，我了解的佛說的意思，不可從三十二個奇貌去覺知如來。」
於是，佛說了這首偈言：
「誰依形色來看我，誰在聲中尋覓我，步履歪斜道途中，終究不能見如來。」
27 「須菩提，汝若作是念：『如來不以具足相故，得阿耨多羅三藐三菩提。』須菩提，莫作是念！如來不以具足相故，得阿耨多羅三藐三菩提。
Subhūti, if you should conceive the idea that the Tathāgata attained the consummation of incomparable enlightenment by reason of his perfect form, do not countenance such thoughts. The Tathāgata’s attainment was not by reason of his perfect form.
「須菩提，假如你有這種念頭：『如來因為他的完美體形才得成佛覺』，不要縱容這種想法。如來的得成並不是因為他的完美體形。
須菩提，汝若作是念：『發阿耨多羅三藐三菩提者說諸法斷滅。』莫作是念！何以故？發阿耨多羅三藐三菩提者於法不說斷滅相。
Subhūti, if you should conceive the idea that anyone in whom dawns the consummation of incomparable enlightenment declares that all manifest standards are ended and extinguished, do not countenance such thoughts. Wherefore？ Because the man in whom the consummation of incomparable enlightenment dawns does not affirm concerning any formula that it is finally extinguished.
須菩提，假如你有這種念頭：『任何人心裡佛覺成就剛露曙光就會宣稱：所有各類的標準都結束了、消滅了。』不得縱容這種想法。為什麼？因為佛覺成就在他心裡曙光初露的人不會對終必消滅的任何定則有所斷言。
28 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。
Subhūti, if one bodhisattva bestows in charity sufficient of the seven treasures to fill as many worlds as there be sand grains in the river Ganges, and another, realizing that all things are egoless, attains perfection through patient forbearance, the merit of the latter will far exceed that of the former. Why is this, Subhūti？ It is because all bodhisattvas are insentient as to the rewards of merit.
Then Subhūti said to Buddha: What is this saying, World-Honored One, that bodhisattvas are insentient as to the rewards of merit？
Subhūti, bodhisattvas who achieve merit should not be fettered with desire for rewards. Thus it is said that the rewards of merit are not received.
須菩提，如果一位菩薩布施了足以填滿恆河沙數個世界的七寶；而另一位，明白一切事物無我，經由堅忍自制得到了圓滿，他的功德遠遠超過前面的。為什麼，須菩提？因為所有的菩薩都是不理會福報的。」
此時須菩提問佛道：「這是怎麼說，世尊，說菩薩不理會福報？」
「須菩提，要成就功德的菩薩不該被渴望回報所困，所以說不接受福報。
29 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。
Subhūti, if any one should say that the Tathāgata comes or goes or sits or reclines, he fails to understand my teaching. Why？ Because Tathāgata has neither whence nor whither, therefore is he called “Tathāgata.”
須菩提，假使有人說如來來了、去了、坐著、臥著，那個人無法明白我的教導。為什麼？因為如來性沒從哪裡來，也沒到哪裡去，所以他才稱做如來。
30 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，是微塵眾甯為多不？」
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，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。
Subhūti, if a good man or a good woman ground an infinite number of galaxies of worlds to dust, would the resulting minute particles be many？
Subhūti replied: Many indeed, World-Honored One！
Wherefore？
Because if such were really minute particles Buddha would not have spoken of them as minute particles. For as to this, Buddha has declared that they are not really such. “Minute particles” is just the name given to them. Also, World-Honored One, when the Tathāgata speaks of galaxies of worlds these are not worlds; for if reality could be predicated of a world it would be a self-existent cosmos, and the Tathāgata teaches that there is really no such thing. “Cosmos” is merely a figure of speech.
Subhūti, words cannot explain the real nature of a cosmos. Only common people fettered with desire makes use of this arbitrary method.
須菩提，如果一位善男或善女將無數個大千世界磨成灰塵，這樣，所得的微粒會很多嗎？」
須菩提答：「當然很多，世尊。」
「為什麼？」
「因為假若那些是真正的微粒，佛就不會叫它們做微粒。關於這一點，佛曾經聲明過它們並不是真的那樣，微粒只是個對它們的稱呼。另外，世尊，當如來說及三千大千世界，這些也不是世界；因為如果世界的真實性是可預測的，它就該是個自行存在井然有序的宇宙；而如來說實在沒有這種東西。宇宙只是一個言語上的飾辭。」
「須菩提，言辭不可能說明宇宙的真正性質。只有囿於慾望的凡夫才會用那些自以為是的方法。
31 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。」
Subhūti, if anyone should say that Buddha declares any conception of egoity, do you consider he would understand my teaching aright？
No, World-Honored One , such a man would not have any sound understanding of the Tathāgata’s teaching, because World-Honored One declares that notions of selfhood, personality, entity, and separated individuality, as really existing, are erroneous—these terms are merely figures of speech.
須菩提，假如有人說佛聲明過任何關於自我的觀念，你認為他能正確了解我的教導嗎？」
「不會，世尊，那種人對如來的教導不可能有任何確實的了解，因為世尊聲明：自我、有情、實存和個體的觀念雖然真的存在著，卻是偏差的。這些名詞都只不過是言語上的飾辭。」
「須菩提，發阿耨多羅三藐三菩提心者於一切法應如是知、如是見、如是信解，不生法相。須菩提，所言法相者，如來說即非法相，是名法相。
Subhūti, those who aspire to the consummation of incomparable enlightenment should recognize and understand all varieties of things in the same way and cut off the arising of aspects. Subhūti, as regards aspects, the Tathāgata declares that in reality they are not such. They are called “aspects.”
「須菩提，渴願成就佛覺的人應該用同樣的方式去認識、去了解所有各種事物，並且要切斷觀點的生起。須菩提，關於觀點，如來聲明實際上它們不是那樣，它們只是稱做觀點。
32 須菩提，若有人以滿無量阿僧衹世界七寶持用布施；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。
Subhūti, someone might fill innumerable worlds with the seven treasures and give away in gifts of alms, but if any good man or any good woman awakens the thought of enlightenment and takes even only four lines from this discourse, reciting, using, receiving, retaining, and spreading them abroad and explaining them for the benefit of others, it will be far more meritorious.
Now in what manner may he explain them to others？ By detachment from appearances—abiding in real truth.
須菩提，假設有人能用七寶填滿無數個世界並拿它們去布施；而若善男或善女覺悟的念頭醒來了，並且由這個談論裏取出甚至僅僅四句來誦、用、受、持、四處傳播，又為別人的利益去解說，那將有更多福德的。
那麼要以怎樣的方式和態度他才能為人解說？從表象超脫，常住於真性。
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。
So I tell you:
Thus shall ye think of all this fleeting world:
A star at dawn, a bubble in a stream;
A flash of lightning in a summer cloud,
A flickering lamp, a phantom, and a dream.
When Buddha finished this discourse the venerable Subhūti, together with the bhikshus, bhikshunis, lay brothers and sisters, and the whole realms of gods, men, and titans, were filled with joy by his teaching, and taking it sincerely to heart they went their ways.
我跟你們說：對飛逝世界中的一切，你們應該這樣觀想：晨星，溪澗水泡，夏日雲裡電光，閃滅的燈，幻，夢一樣。」
佛開示完畢。長老須菩提、比丘、比丘尼、俗家師兄弟姊妹、以及天、人和阿修羅三道全體，都因為他的教誨而充滿歡喜。誠摯地將開示記在心裡了，他們各自散去。
經文到此結束。
由上面的觀察，若說朴睐思的翻譯對象完全是鳩摩羅什版的金剛經，筆者難以認同，因為其間用的字或語氣有太多地方不同。但若說他是完全依照梵文本，那也不對，因為那樣差得更遠。因此，它應該是一個綜合本，其大體是以鳩摩羅什本為藍圖的，只在一些地方參用梵文本。而其結果是：語意比鳩摩羅什的單純易懂。由於兩本有些差異，朴睐思的翻譯為我們開啟了另一道門，使我們多了一個思考方向。這就是它的價值所在，也是筆者雖然不才也決心要將它翻成中文的原因。以古文體翻譯，好處在於簡潔。然而這也就是它的壞處。不然，論語為什麼會有那麼多人去作註呢？所以筆者採用白話體。雖然囉嗦了些，但為了使經意清楚，不得不如此。請讀者體諒。筆者自己覺得在英文的金剛經裡得了一些益處。本不敢秘藏。又遵師父妙峰長老曯咐，應將心得寫出以供同好參考。故不揣愚昧，作成此書。希望拋磚引玉，讓更多更多的讀者獲得利益。果如此，則善莫大焉。 (全文完) 。
2009 12 28 修正
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金剛經的中文翻譯有好幾個版本。廣泛流通的是鳩摩羅什的。十五年前筆者得到一本朴睐思（A. F. Price）的英譯本 。在伊凡文次（W. Y. Evans-Wentz）為其寫的序文裡，指明了這英譯本是由中文版翻譯而來。若真如此，則此英譯本對中國人來說並無特殊價值。然而，在朴睐思自己的序文裡，卻沒說明他的翻譯是根據哪一個版本。他提到了鳩摩羅什譯文的缺點：用了一些只翻音不翻意的詞，譬如般若波羅蜜，使經文難懂。他也提到了穆勒（Max Muller）教授由梵文逐字翻譯的英譯本。逐字翻譯有其缺點：因兩種語文文法不同而使文句艱澀難通。與逐字翻譯相反的另一端是意譯。意譯能使文句通順。鳩摩羅什常用此法。但是意譯可能會摻有揣測而偏離原意。故此兩端皆應避免。朴睐思稱自己翻譯本經時使用與梵文相應的英文字（避免鳩摩羅什的缺點），努力呈現通暢的原意（避免穆勒的缺點）。所以朴睐思的譯文很可能是由梵文本和中文本合參翻譯而來。如果朴睐思的譯文含有梵文本的原意，則此英譯本對中國人來說就有參考的價值。本篇將朴睐思與鳩摩羅什兩個版本做個比較。篇內捨棄三十二分方式，以一個段落、一個段落的方式比較。但仍保留其分號，以供參考者方便。在下文中，阿拉伯數字是分號，粗體字部分表示鳩摩羅什的譯文，英文字是朴睐思的譯文，細明體字部分引自本書第三篇，其後跟著的部分則是筆者的觀察。
經文比較開始：
1 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，著衣持钵入舍衛大城乞食。於其城中次第乞已，還至本處。飯食訖，收衣钵，洗足已，敷座而坐。
Thus have I heard: Upon a time Buddha sojourned in Anāthapindika’s park by Shravasti with a great company of bhikshus, even twelve hundred and fifty.
One day, at the time for breaking fast, the World-Honored One enrobed and, carrying his bowl, made his way into the great city of Shravasti to beg for his food. In the midst of the city he begged from door to door according to rule. This done, he returned to his retreat and took his meal. When he had finished he put away his robe and begging bowl, washed his feet, arranged his seat, and sat down.
以下是我所聽到的：
有一段時期佛和許多大比丘，多至一千二百五十位，暫居於舍衛城邊上的祇樹給孤獨園精舍。
一天，到了吃飯時間，世尊穿好僧袍，帶著鉢進入舍衛大城乞食。在城中心按規矩沿門而乞。乞畢，回到精舍用餐。用完，收好僧袍和鉢。洗過腳，鋪好坐墊，坐了下來。
在這幾句裡，大意相同，只有一個地方朴睐思版有較為精確的形容：按規矩沿門而乞。
2 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？」
Now in the midst of the assembly was the venerable Subhūti. Forthwith he arose, uncovered his right shoulder, knelt upon his right knee, and respectfully raising his hands with palms joined, addressed Buddha thus: World-Honored One, it is most precious how mindful the Tathāgata is of all the bodhisattvas, protecting and instructing them so well！ World-Honored One, if good men and good women seek the consummation of incomparable enlightenment, by what criteria should they abide and how should they control their thoughts？
那時長老須菩提在大眾裏。他立刻站了起來，偏袒出右肩，以右膝著地，恭敬地合掌，這樣向佛請道：「世尊，如來多麼關心所有的菩薩，也這麼樣地照顧、教導他們。這真是珍貴極了。世尊，如果善男和善女追求佛覺成就，他們應該恪遵哪些準則？又該如何控制他們的妄念？」
在這一段裡，「合掌恭敬」與「恭敬地合掌」意思不同。
「佛覺」二字係筆者意譯。若依朴睐思用的英文直譯則是無上正等正覺。
「發阿耨多羅三藐三菩提心」應該有發心成就阿耨多羅三藐三菩提之意，但成就兩字被鳩摩羅什省略掉了。
「云何應住」的住，住於什麼？文中並無受格。而住又是什麼意思？朴睐思此處用的是（by what criteria should they abide）。若只用abide，沒有by，則有居住或保持（某種狀態）的意思。abide by則是遵守或忠於的意思。
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。」
Buddha said: Very good, Subhūti！ Just as you say, the Tathāgata is ever mindful of all the bodhisattvas, protecting and instructing them well！ Now listen and take my words to heart: I will declare to you by what criteria good men and good women seeking the consummation of incomparable enlightenment should abide, and how they should control their thoughts.
Said Subhūti: Pray, do, World-Honored One. With joyful anticipation we long to hear.
佛說：「很好，須菩提。正如你說的，如來一向關心所有的菩薩，也盡力保護、指導他們。現在注意聽，把我的話記在心裡，我向你們說明追求佛覺成就的善男和善女應該遵守哪些準則，以及應該如何控制他們的妄念。」
須菩提說：「懇求您開示，世尊。我們高興盼望，想聽很久了。」
3 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。
Buddha Said: Subhūti, all the bodhisattva heroes should discipline their thoughts as follows: All living creatures of whatever class, born from eggs, from wombs, from moisture, or by transformation, whether with form or without form, whether in a state of thinking or exempt from thought necessity, or wholly beyond all thought realms—all these are caused by me to attain unbounded liberation nirvana. Yet when vast, uncountable, immeasurable numbers of beings have thus been liberated, verily no being has been liberated.
佛說：「須菩提，所有的大菩薩都應該這樣來導正他們的妄念：『無論何等生物，不論是卵生的、胎生的、濕生的或是化生的，不論是有形的或是無形的，不論是有想的、無想的或是非有想非無想的，所有這些都因為我而將得到無餘涅槃解脫。可是在無量無數的廣大眾生都已經這樣解脫了之後，卻實在沒有哪個是已被解脫了的。』
朴睐思將眾生以三種方法分類，又以「將」、「…之後」來清楚地表示時態。
「我皆令入」的語氣太強。「都因為我而將得到」就很溫和。
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, Subhūti？ It is because no bodhisattva who is a real bodhisattva cherishes the idea of an ego entity, a personality, a being, or a separated individuality.
這是為什麼，須菩提？因為沒有哪位真菩薩會有『有我、有情、命體和個體』的觀念。
這裡出現了在解釋上眾說紛紜的「我相、人相、眾生相、壽者相」。首先，「相」在目前大部分的中文裡含有具體形狀之意。然而英譯本裡用的對應字是觀念、思想 (idea)，並沒有形相之意。在唐代，中文裡尚未有「思想」一詞。玄奘法師將此字譯為「想」，明確地表示它不是具體形狀而是思想之意。然而今人有依字面將我相解釋為我這個肉身。這就具相了，並且與下文內的身相混淆不清。接下來的人相、眾生相、壽者相也就順著我相的解釋分別成為他人、其他生物、仙佛等。這樣的解釋，只是依中文字面在玩遊戲，並不正確。其次，佛教是教我們事物的真性的，就是讓我們明白事物內裡的真正終極道理，然後修行、解脫。四相的相對應白話名稱就是：有我、有情、命體和個體的觀念。朴睐思對前句的「觀念」用的是單數，表示那四個名稱其實指的是同一個觀念，而不是四個。四個名稱只代表所指的重點不同。有我 (an ego entity) 就是在各種哲學觀中辨認出的「自我」這種觀念。有情 (a personality) 觀念是在自我的基礎上，將人格、個性、性情、情識當成是實在的獨特性。命體 (a being) 觀念認為自己是一生命體。個體 (a separated individuality) 觀念認為自己可以獨立存在。這四項觀念在古書內稱做四相、四想或四見。
讀者也許已經注意到鳩摩羅什的是：若菩薩有這種觀念，即非菩薩。而朴睐思的卻是：沒有一位真菩薩會有這種觀念。兩者語意一致，句法卻大不相同。
4 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。
Furthermore, Subhūti, in the practice of charity a bodhisattva should be detached. That is to say he should practice charity without regard to appearances—without regard to sound, odor, touch, flavor, or any quality. Subhūti, thus should the bodhisattva practice charity without attachment. Wherefore？ In such a case his merit is incalculable.
而且，須菩提，菩薩應超然而行布施。就是說布施而應該不掛念色，不掛念聲、香、味、觸和質。須菩提，菩薩應該這樣布施而無罣礙。為什麼？這樣他的福德不可計算。
朴睐思沒有「於法」的對應字。
這兒的「應無所住」和「不住於相」在英譯本裡相對應的是should be detached和without attachment，並沒有用abide來表示住。
「相」在這裡具有外表以及性質之意。
這一段裡鳩摩羅什將六塵的最後一項譯為「法」，實在難倒絕大部分的中國人。《佛學大辭典》(民國六十三年，台灣印經處)對法所提供的解釋是：(一)自體，(二)規則，(三)通於一切之語，和(四)梵文是dharma。（其實dharma不是梵文，只是梵文發音的羅馬拼音）。其中的前三者用於六塵內都不太恰當，只好去查dharma。在《The Harper Collins Dictionary of Religion》(J. Z. Smith, Gen. Ed., Harper Collins, 1995)中查得根據第四世紀印度佛學大師Vasubandhu的說法，dharma有十義：(一) elements or basic constituents of existence, (二) mental objects, (三) circumstances or conditions of life, (四) impermanence, (五) the Buddhist Path, (六) the goal of the path (namely, nirvana), (七) the Buddhist Doctrine, (八) virtue or virtuous conduct, (九) principles of conduct or religious vows, 和(十) worldly laws and justice。其中的第二項比較符合，即:能夠和六根中的「意」發生作用的東西。然而這樣還不夠明確。讓我們從六根和六塵的關係來檢討。一個物件的靜態表相（色）是由眼來觀察。它有沒有聲音、氣味、味道是由耳、鼻、舌來查察。它的軟硬冷熱則經由身體與它的實際接觸而得知。一個物件的色、聲、香、味、觸是如何的我們都了解了，那麼還缺什麼呢？那就是它的特性和品質。例如一瓶香水，除了色、香、味、觸之外，買的人還在意的就是它的特質（抹一次可以維持多久、香味是否迷人等等）。我們對物件特質優劣的評斷有時是非常主觀的、想像的，就是六根中的「意」在作祟。所以意作用的對象是特質。朴睐思將它翻做quality，即品質，比用mental objects 要好。筆者將它簡譯做「質」。
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。
Subhūti, what do you think？ Can you measure all the space extending eastward？
No, World-Honored One, I cannot.
Then can you, Subhūti, measure all the space extending southward, westward, northward, or in any other direction, including nadir and zenith？
No, World-Honored One, I cannot.
Well, Subhūti, equally incalculable is the merit of the bodhisattva who practices charity without any attachment to appearances. Subhūti, bodhisattva should persevere one-pointedly in this instruction.
須菩提，你怎麼說，你能量出東方天空的大小嗎？」
「不能，世尊。」
「那麼，須菩提，你能量出南方、西方、北方、或是上面、下面任何一個方向天空的大小嗎？」
「都不能，世尊。」
「好，須菩提，一位布施而不顧念色的菩薩，他的福德同樣不可計算。須菩提，菩薩應該堅持這個教導。
一個是無住「相」布施，一個是不掛念「色」布施。這裡「相」具有形相之意。
鳩摩羅什所的「住」字，朴睐思用的是attachment，並不是abide。
5 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。」
Subhūti, what do you think？ Is the Tathāgata to be recognized by some material characteristic？
No, World-Honored One; the Tathāgata cannot be recognized by any material characteristic.
Wherefore？
Because the Tathāgata has said that material characteristics are not, in fact, material characteristics.
須菩提，你說說看，如來可由一些物質特徵而獲確認嗎？」
「世尊，不能藉任何物質特徵去確認如來。」
「為什麼？」
「因為如來說過物質特徵事實上不是物質特徵。」
「身相」，朴睐思用的是material characteristic，是物質面的特徵。物質包括身體，但這裡筆者選用物質特徵而不用身體特徵，因為在後文裡朴睐思用physical peculiarities明確表示身體奇特處，用perfectly formed body表示完美的身體。
「見」，朴睐思用的是be recognized，有承認、接受之意。
佛告須菩提：「凡所有相皆是虛妄。若見諸相非相，即見如來。」
Buddha said: Subhūti, wheresoever are material characteristics there is delusion; but whoso perceives that all characteristics are in fact no-characteristics, perceives the Tathāgata.
佛說：「須菩提，無論哪兒有物質特徵，那裡就有迷惑幻想。無論誰，能體悟一切特徵其實都不是特徵，才能體悟如來性。」
這裡，朴睐思依然用「特徵」來對應「相」。但用「體悟、覺知」(perceive)來對應「見」。
6 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。」
Subhūti said to Buddha: World-Honored One, will there always be men who will truly believe after coming to hear these teachings？
Buddha answered: Subhūti, do not utter such words！ At the end of the last five-hundred-year period following the passing of the Tathāgata, there will be self-controlled men, rooted in merit, coming to hear these teachings, who will be inspired with belief. But you should realize that such men have not strengthened their root of merit under just one buddha, or two buddhas, or three, or four, or five buddhas, but under countless buddhas; and their merit is of every kind. Such men, coming to hear these teachings, will have an immediate uprising of pure faith, Subhūti; and the Tathāgata will recognize them. Yes, he will clearly perceive all these of pure heart, and the magnitude of their moral excellence.
須菩提問：「世尊，將來一定會有人聽了這個教導就由衷相信嗎？」
佛答道：「須菩提，別這麼說！在如來滅後最後一個五百年的末期，會有持戒而又善根深植的人聽了這個談論就因信心而獲啟發。但你該明白這些人不只有在一位佛、兩位佛、三位、四位、五位佛的面前，而是在無數位佛的面前已經種過善根；他們的善還是涵蓋一切的。這樣的人聽了這個談論立刻就生起純淨的信心。須菩提，如來會認可他們。是，他會清楚地知道所有這些心地清淨的人以及他們傑出德行之高遠。」
這裡朴睐思缺一句「以此為實」，多了一句「他們的善還是涵蓋一切的」。
「一念」是一念之間、立刻的意思。
最後一句話，兩個譯本也有些差距。 「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。
Wherefore？
It is because such men will not fall back to cherishing the idea of an ego entity, a personality, a being, or a separated individuality. They will neither fall back to cherishing the idea of things as having intrinsic qualities, nor even of things as devoid of intrinsic qualities.
「怎麼說？」
「因為這樣的人不會退回去抱著有我、有情、命體和個體的觀念。他們既不會退回去抱著事物有天生自性的概念，更不會抱著事物沒天生自性的概念。
一般人看到「法相」，就會想到法相莊嚴的法相一詞。絕少會把它想成法之相（法的觀念）。
「法」在這裡朴睐思翻為intrinsic qualities（天生自性、性質）。它是法 (dharma)的意思之一。朴睐思這樣做，比鳩摩羅什直接用「法」要精確些。
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？
Wherefore？ Because if such men allowed their minds to grasp and hold on to anything they would be cherishing the idea of an ego entity, a personality, a being, or a separated individuality; and if they grasped and held on to the notion of things as having intrinsic qualities they would be cherishing the idea of an ego entity, a personality, a being, or a separated individuality. Likewise, if they grasped and held on to the notion of things as devoid of intrinsic qualities they would be cherishing the idea of an ego entity, a personality, a being, or a separated individuality. So you should not be attached to things as being possessed of, or devoid of, intrinsic qualities. This is the reason why the Tathāgata always teaches this saying: My teaching of the good law is to be likened unto a raft. The buddha-teaching must be relinquished; how much more so misteaching！
為什麼呢？因為假如這種人讓他們的心抓住任何事不放，他們就抱有有我、有情、命體和個體的觀念。因此，假如抓住事物有天生自性的概念不放，他們就還有有我、有情、命體和個體的觀念。同樣，假如抓住事物沒有天生自性的概念不放，他們也還有有我、有情、命體和個體的觀念。所以你們不應執著事物有或者沒有天生自性。這就是為什麼如來一直說：『我在善法上的教導就好像渡筏一樣。』連佛的教導都該廢除，何況是別人錯誤的教導呢？
第二個「何以故」鳩摩羅什顯得有些突兀。朴睐思同樣的位置並沒有它，變成了「同樣」。
「法相、非法相」、「不應取法、不應取非法」的「法」，朴睐思有明顯的定義，不會引人將它無限擴大。
7 須菩提，於意云何，如來得阿耨多羅三藐三菩提耶？如來有所說法耶？」
Subhūti, what do you think？ Has the Tathāgata attained the consummation of incomparable enlightenment？ Has the Tathāgata a teaching to enunciate？
須菩提，你怎麼說，如來已經得成佛覺了嗎？如來有教導要發表嗎？」
這裡的「得」是已經得。
「有所」不是有沒有，而是要不要。有沒有的意思在曾經與否。要不要的意思在心頭慾望的有無。語意相差很多。
這裡「法」是世尊的教導。
須菩提言：「如我解佛所說義，無有定法名阿耨多羅三藐三菩提，亦無有定法如來可說。」
Subhūti answered: As I understand Buddha’s meaning there is no formulation of truth called consummation of incomparable enlightenment. Moreover, The Tathāgata has no formulated teaching to enunciate.
須菩提答道：「就我所了解佛的意思，並沒有一種真性的定型表達稱做佛覺成就。再說，如來也沒有定型的教導要發表。」
兩個「定法」，朴睐思卻不同：一是formulation of truth，一是formulated teaching。
鳩摩羅什若在「菩提」之後加上「成就」二字，經文就容易瞭解了。
鳩摩羅什的「可說」，朴睐思卻是「要發表」。
「何以故？」
「如來所說法皆不可取、不可說、非法、非非法。
Wherefore？
Because the Tathāgata has said that truth is uncontainable and inexpressible. It neither is nor is not .
「怎麼說？」
「因為如來曾說過真性是無可包容又無可表達的。它既不是真性，又不是不是真性。
「所說」與「曾說」，意思差很遠。
「如來所說法」是如來所說過的法，範圍較小。「如來曾說過真性……」是如來曾申明過真性是如何如何的，是站在較高層次的。
這裡的三個「法」，朴睐思都是指究竟真相、真實道理、真性。
所以者何？一切賢聖皆以無為法而有差別。」
Thus it is that this unformulated principle is the foundation of the different systems of all the sages.
因此，無定則原則是所有聖人不同修行方法的根據。」
「所以者何？」是「所以就怎樣？」
「無為」並不是什麼都不做，而是unformulated。
鳩摩羅什的「一切賢聖」似有一切賢聖的成就的意思。然而朴睐思指明了那是各種賢聖的修行體系或方法 (system)。
8 「須菩提，於意云何，若人滿三千大千世界七寶以用布施，是人所得福德寧為多不？」
須菩提言：「甚多，世尊。」
「何以故？」
「是福德即非福德性，是故如來說福德多。」
Subhūti, what do you think？ If anyone filled three thousand galaxies of world with the seven treasures and gave all away in gifts of alms, would he gain great merit？
Subhūti said: Great indeed, World-Honored One！
Wherefore？
Because merit partakes of the character of no-merit, the Tathāgata characterized the merit as great.
「須菩提，你怎麼說，假如任何人用七寶去填滿三千大千個世界，並且全部布施出去，這人會得大福德嗎？」
須菩提說：「一定會得大福德，世尊。」
「怎麼說？」
「因為福德帶有無福德的性質。如來用『大』表示過它的特性。」
「即非福德性」一般會斷成「即非‧福德性」，不會斷成「即‧非福德性」。而朴睐思卻是採用後者。
「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。
Then Buddha said: On the other hand, if anyone received and retained even only four lines of this discourse and taught and explained them to others, his merit would be the greater. Wherefore？ Because, Subhūti, from this discourse issue forth all the buddhas and the consummation of incomparable enlightenment teachings of all the buddhas. Subhūti, what is called “the religion given by Buddha” is not, in fact, buddha-religion.
佛接下來說：「從另一面說，假如有人能受、持，甚至少至只有這個談論中的四句，又能為別人教導、解說，他的福德更大。為什麼？須菩提，因為從這次談論能生出所有的佛以及他們成就佛覺的教導。須菩提，所謂佛給的修行理念及方法實際上都不是成佛的修行理念及方法。
朴睐思多了「佛接下來說」就把上下句是誰說的分得很清楚。
「佛給的修行理念及方法」朴睐思用the religion given by Buddha，明示「佛法」在此處的定義。
9 須菩提，於意云何，須陀洹能作是念：『我得須陀洹果不？』」
須菩提言：「不也，世尊。」
「何以故？」
「須陀洹名為入流，而無所入。不入色、聲、香、味、觸、法，是名須陀洹。」
Subhūti, what do you think？ Does a disciple who has entered the stream of the holy life say within himself, “I obtain the fruit of a stream entrant？”
Subhūti said: No, World-Honored One.
Wherefore？
Because “stream entrant” is merely a name. There is no stream entering. The disciple who pays no regard to form, sound, odor, taste, touch, or any quality is called a stream entrant.
須菩提，你怎麼說？進入聖人生活之流的弟子會這麼想：『我得到入流果位了』？」
須菩提說：「不能，世尊。」
「為什麼？」
「因為入流只是個稱呼。沒有入流。不掛心色、聲、香、味、觸、質的弟子才稱為入流。」
「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。」
Subhūti, what do you think？ Does an adept who is subject to only one more rebirth say within himself, “I obtain the fruit of a once-to-be-reborn？”
Subhūti said: No, World-Honored One.
Wherefore？
Because “once-to-be-reborn” is merely a name. There is no passing away nor coming into existence. [The adept who realizes] this is called “once-to-be-reborn”.
「須菩提，你怎麼說？只需再來受生一次的精進弟子會這麼想：『我得到一往來果位了』？」
須菩提說：「不能，世尊。」
「為什麼？」
「一往來只是個稱呼。沒有死去或再來，才稱為一往來。」
「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。」
Subhūti, what do you think？ Does a venerable one who will never more be reborn as a mortal say within himself, “I obtain the fruit of a non-returner？”
Subhūti said: No, World-Honored One.
Wherefore？
Because “non-returner” is merely a name. There is no non-returning; hence the designation “non-returner”.
「須菩提，你怎麼說？不必再生為人、受人尊重的弟子會這麼想：『我得到不來果位了』？」
須菩提說：「不能，世尊。」
「為什麼？」
「不來只是個稱呼。沒有不來，才得不來之名。」
「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。
Does a holy one say within himself, “I have obtained perfective enlightenment？”
Subhūti said: No, World-Honored One.
Wherefore？
Because there is no such condition as that called “perfective enlightenment”. World-Honored One, if a holy one of perfective enlightenment said to himself, “Such am I,” he would necessarily partake of the idea of an ego entity, a personality, a being, or a separated individuality.
「須菩提，你怎麼說？全然覺悟的聖人會這麼想：『我得到全然覺悟果位了』？」
須菩提說：「不能，世尊。」
「為什麼？」
「因為沒有哪種境界可以稱做全然覺悟。世尊，假如全然覺悟的聖人這麼想：『我是這樣的』，他必然有點有我、有情、命體和個體的觀念。
朴睐思 不用須陀洹、斯陀含、阿那含及阿羅漢等名稱。
「實無有法」的法，朴睐思用的字是condition。
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』，世尊即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, when the Buddha declares that I excel among holy men in the yoga of perfect quiescence, in dwelling in seclusion, and in freedom from passions, I do not say within myself, “I am a holy one of perfective enlightenment, free from passion.” World-Honored One, if I said within myself, “Such am I,” you would not declare: “Subhūti finds happiness abiding in peace, in seclusion in the midst of the forest.” This is because Subhūti abides nowhere: therefore he is called “Subhūti, Joyful Abider in Peace, Dweller in Seclusion in the Forest.”
世尊，當佛宣佈我在完全寂靜的天人合一、在幽僻之地的隱居以及在離慾各方面都超過其他聖人的時候，我的內心並沒有想：『我是全然覺悟、離慾的聖人。』世尊，假使我有這麼想：『我是這樣的』，您就不會說：『須菩提在保持寂靜和退隱森林裏得到快樂。』就是因為須菩提無所住，所以叫他做：『須菩提，快樂的寂靜保持者、森林中的隱士。』」
這一段話，鳩摩羅什與朴睐思的文字差距也很大。不予細說。
「實無所行」的行，「無所住」的住，朴睐思用的都是abide。令人懷疑「實無所行」有沒有可能是「實無所住」的誤刻？如果是，那就和經文內前後都有的云何應住、應無所住有所共鳴。
10 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。」
Buddha said: Subhūti, what do you think？ In the remote past when the Tathāgata was with Dīpamkara Buddha, did he have any degree of attainment in the good law？
No, World-Honored One. When the Tathāgata was with Dīpamkara Buddha, he had no degree of attainment in the good law.
佛說：「須菩提，你怎麼說？在久遠的過去，如來追隨然燈佛的時候，他在善法成就上有得到任何位階嗎？」
「沒有，世尊。如來追隨然燈佛的時候在善法成就上沒得到什麼位階。」
「有所得」或「無所得」與「有得到什麼位階」或「沒得到什麼位階」意義上絕對不同。一個是有無得法，一個是依法施行而有無某種程度的進展步。
「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。」
Subhūti, what do you think？ Does a bodhisattva set forth any majestic buddha-lands？
No, World-Honored One.
Wherefore？
Because “setting forth majestic buddha-lands” is not a majestic setting forth; this is merely a name.
「須菩提，你怎麼說，菩薩會發表任何莊嚴的佛土嗎？」
「不會，世尊。」
「原因呢？」
「因為『發表莊嚴的佛土』並不是莊嚴的發表，只是個名稱。」
這一段兩個譯文的意思有很大的出入。一個是將「莊嚴」當成動詞，「莊嚴佛土」就是使佛土莊嚴。一個是將「莊嚴」當成形容詞，句中另有動詞「發表（或宣稱）」。
「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。
Therefore, Subhūti, all bodhisattvas, lesser and great, should develop a pure, lucid mind, not depending upon sound, flavor, touch, odor, or any quality. A bodhisattva should develop a mind that alights upon nothing whatsoever; and so should he establish it.
「所以了，須菩提，所有的菩薩，不論是較小的還是偉大的，都應該培養一種清淨透明、不依色、聲、香、味、觸、質的心智。菩薩應該培養一種不落於任何事物上的心智，而且應該這樣建立起它。
關於六塵，英文裡似是遺漏了色，appearance。其他中文版本都有，所以這裡筆者將它加上。
「應無所住而生其心」似應為「應生無所住心」。
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。」
Subhūti, this may be likened to a human frame as large as the mighty Mount Sumeru. What do you think？ Would such a body be great？
Subhūti replied: Great indeed, World-Honored One. This is because Buddha has explained that no body is called a great body.
須菩提，這可比做如同須彌山一樣大的身體。你怎麼說？那樣的身體巨大嗎？」
須菩提答：「當然巨大，世尊，因為佛曾解釋過沒有哪個身體可以稱做巨大的身體。」
「何以故」變成「因為」。
「非身」不是不是身體，而是無身、沒有一個身體。須彌山是宇宙裡最大的山。與須彌山相比，沒有哪個巨人的身體可以稱做巨大的。
11 「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。
Subhūti, if there were as many Ganges rivers as the sand grains of the Ganges, Would the sand grains of them all be many？
Subhūti said: Many indeed, World-Honored One！ Even the Ganges rivers would be innumerable; how much more so would be their sand grains！
Subhūti, I will declare a truth to you. If a good man or good woman filled three thousand galaxies of worlds with the seven treasures for each sand grain in all those Ganges rivers, and gave all away in gifts of alms, would he gain great merit？
Subhūti answered: Great indeed, World-Honored One！
Then Buddha declared: Nevertheless, Subhūti, if a good man or good woman studies this discourse only so far as to receive and retain four lines, and teaches and explains them to others, the consequent merit would be far greater.
「須菩提，假設有與恆河沙數同樣多的恆河，你說說看，全部恆河裡的沙粒很多嗎？」
須菩提說：「當然很多，世尊。光是恆河就數不盡，何況其中的沙粒！」
「須菩提，我要跟你說明一個真相：假如一位善男或善女隨全部恆河中每一粒沙就用七寶填滿三千大千個世界，又全部拿去布施。他會得大福德嗎？」
須菩提說：「的確很大，世尊。」
佛就說了：「然而，須菩提，如果一位善男或善女研究這個談論，到目前為止只能受持四句，但能為別人教導解說它們，那必然的福德將遠大於此。
「研究這個談論」，鳩摩羅什的無此詞，然而它必然是在「受持四句」前該做的事。
12 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。」
Furthermore, Subhūti, you should know that wheresoever this discourse is proclaimed, by even so little as four lines, that place should be venerated by the whole realms of gods, men, and titans, as though it were a Buddha shrine. How much more is this so in the case of one who is able to receive and retain the whole and read and recite it throughout！ Subhūti, you should know that such a one attains the highest and the most wonderful truth. Wheresoever this sacred discourse may be found there should you comport yourself as though in the presence of Buddha and disciples worthy of honor.
還有，須菩提，你應該知道：無論哪裡，只要這個談論在那裏宣說過，甚至少至四句，那裏就應當被天、人和阿修羅三道全體當成佛塔一樣來尊敬。何況是能受、持、讀、誦整個談論的人！須菩提，要知道這人會得到最高至妙的真理。無論哪裡，只要有這個神聖的談論，你們的舉止應該像就在佛和受人尊重的弟子面前一樣。」
「即為有佛若尊重弟子」，在句意上是有些短缺。
13 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。
At that time Subhūti addressed Buddha, saying: World-Honored One, by what name should this discourse be known, and how should we receive and retain it？
Buddha answered: Subhūti, this discourse should be known as the Diamond of the Perfection of Transcendental Wisdom—thus should you receive and retain it. Subhūti, what is the reason herein？ According to the buddha-teaching, the perfection of transcendental wisdom is not really such. “Perfection of transcendental wisdom” is just the name given to it.
於是須菩提向佛請問：「世尊，這次說教應當以什麼名稱周知？我們應當如何來受、持？」
佛答：「須菩提，這次談論應當稱做『金剛石切刀•超越世間智慧圓滿』。你們要如此受、持。須菩提，這裡的理由為何？根據佛的教導，超越世間智慧圓滿並不是真的那樣，超越世間智慧圓滿只是個給它的名稱。
金剛經梵文經名的羅馬拼音是Vajrachchedika-prajñāpāramitā。梵文經名翻成英文是Diamond cutter - Perfection of Transcendental Wisdom。依此直譯為「金剛石切刀•超越世間智慧圓滿」。朴睐思譯為The Diamond of Perfection of Transcendental Wisdom。其中文意思是：超越世間智慧圓滿之金剛石。這似乎不妥，因為金剛石只是比喻，並非智慧的受格。另外，金剛石（鑽石）堅硬不可摧，可當作其他寶石之切刀 。而金剛石切刀能切割金剛石，除去有雜質的部分，留下完美清淨的金剛石。故金剛石切刀才是有威力的。因為本經介紹我們修行中的菩薩如何依超越世間智慧方得圓滿成就（般若波羅蜜），就是如何破除成佛前的最艱難障礙，故以金剛石切刀譬喻本經之能破。此經俗稱金剛經，只用金剛比喻而不用金剛石切刀，實是差了一等，因為金剛石只能破較軟的寶石。
須菩提，於意云何，如來有所說法不？」
須菩提白佛言：「世尊，如來無所說。」
「須菩提，於意云何，三千大千世界所有微塵，是為多不？」
須菩提言：「甚多，世尊。」
「須菩提，諸微塵如來說非微塵，是名微塵。如來說世界非世界，是名世界。
Subhūti, what do you think？ Has the Tathāgata a teaching to enunciate？
Subhūti replied to Buddha: World-Honored One, The Tathāgata has nothing to teach.
Subhūti, what do you think？ Would there be many molecules in three thousand galaxies of world？
Subhūti said: Many, indeed, World-honored One！
Subhūti, the Tathāgata declares that all these molecules are not really such; they are called “molecules.” The Tathāgata declares that a world is not really a world; it is called a world.
須菩提，你怎麼說？如來可有什麼教導要發表嗎？」
須菩提答佛道：「世尊，如來沒有教導要發表。」
「須菩提，你怎麼說？三千大千個世界裏有很多極微嗎？」
須菩提答：「確實很多，世尊。」
「須菩提，如來聲明：所有的極微並非真的那樣，只是稱做極微。如來也聲明：世界非真的世界，只是稱為世界。
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。」
Subhūti, what do you think？ May the Tathāgata be perceived by the thirty-two physical peculiarities？
No, World–Honored One, the Tathāgata may not be perceived by these thirty-two marks.
Wherefore？
Because the Tathāgata has explained that the thirty-two marks are not really such; they are called the thirty-two marks.
Subhūti, if on the one hand a good man or a good woman sacrifices as many lives as the sand grains of the Ganges, and on the other hand anyone receives and retains even only four lines of this discourse, and teaches and explains them to others, the merit of the latter will be the greater.
須菩提，你怎麼說？如來能由三十二個身體奇貌而覺知嗎？」
「世尊，不可能由那三十二個身體奇貌去覺知如來。」
「為什麼？」
「因為如來解釋過三十二個身體奇貌並非真的那樣，只是稱為三十二個奇貌。」
「須菩提，如果一邊有善男或善女奉獻了恆河沙數次的生命；而另一邊任何人受、持甚至僅僅這談論中的四句，但能為別人教導解說，他的福德更大。」
14 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。
Upon the occasion of hearing this discourse Subhūti had an interior realization of its meaning and was moved to tears. Whereupon he addressed Buddha thus: It is a most precious thing, World-Honored One, that you should deliver this supremely profound discourse. Never have I heard such an exposition since of old my eye of wisdom first opened. World-Honored One, if anyone listens to this discourse in faith with a pure, lucid mind, he will thereupon conceive an idea of fundamental reality. We should know that such a one establishes the most remarkable virtue.
聽了這些開示的緣故，須菩提打心底明白了它的意義，感動地流下淚來。於是對佛這樣說：「珍貴極了，世尊，您竟然給了這樣極為深奧的說教。自從很久以前得到慧眼以來，我未曾聽過這樣的開示。世尊，如果有人以清淨透明的心智虔誠地傾聽這次講道，他會因此而孕育出根本真相的觀念。我們應當知道這樣的人會建立最非凡的功德。
「信心清淨」是個條件，不是結果。即：若信心清淨，得聞是經，才生實相。而非：得聞是經，才信心清淨。
這裡「實相」就是「根本真相的觀念」（idea of fundamental reality）。故知「實相」不該是一個名詞，其中的「實」與「相」應分開來理解。「相」是玄奘的「想」、是觀念、思想或概念。「實」是事實或真相。
世尊，是實相者即是非相，是故如來說名實相。
World-Honored One, such an idea of fundamental reality is not, in fact, a distinctive idea; therefore the Tathāgata teaches: “Idea of fundamental reality” is merely a name.
世尊，這種根本真相觀念事實上不是一種特殊的觀念，因而如來說：根本真相觀念只是個名稱。
「實相非相」是常常被引用的句子。有一些引用者將它的意思解釋為：你看到的東西，它的實際樣子並不是你看到的那樣，因為東西是四大隨緣組成的，緣滅即無。換言之，是將它由空的觀點來解釋，將實相非相解成實相無相。非常玄遠。但是由朴睐思的看來，只是說不要將根本真相觀念看成是特殊的，因為那樣易起自私的分辨心；應該將它看成只是個名詞。
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。」
World-Honored One, having listened to this discourse, I receive and retain it with faith and understanding. This is not difficult for me, but in ages to come, in the last five hundred years, if there be men coming to hear this discourse who receive and retain it with faith and understanding, they will be persons of most remarkable achievement. Wherefore？ Because they will be free from the idea of an ego entity, free from the idea of a personality, free from the idea of a being, and free from the idea of a separated individuality.
世尊，聽了這次講道，我以信心和了解來受、持。這對我並不難；但在很遠的未來，在那最後五百年裏，要是有人聽了這個說教，以信心和了解來受、持，他們將是有最非凡成就的人。為什麼？因為他們將免於有我觀念，免於有情觀念，免於命體觀念和免於個體觀念。」
兩個譯文一個讚嘆「希有」，一個讚嘆「成就」。
「所以者何？」
「我相即是非相，人相、眾生相、壽者相即是非相。
And why？
Because the distinguishing of an ego entity is erroneous. Likewise the distinguishing of a personality, or a being, or a separated individuality is erroneous.
「這又是為什麼？」
「因為辨認有我是誤導的。同樣，辨認有情、命體和個體也是誤導的。
對於「我相即是非相」，很多人一如前段將它解釋為無相、空相。但是在英文裡卻是用「辨認有我是誤導的」來取代它。朴睐思是由哲學分類的根本出發點上指明辨認出四項觀念是不妥的。句意與鳩摩羅什的完全不同。
何以故？離一切諸相，即名諸佛。」
Consequently those who have left behind every phenomenal distinction are called buddha all.
必然的結果就是：捨盡了所有表象區別的人都稱為佛。」
英譯文中沒有「何以故」三字。
一般多將「諸相」解釋為法相、萬相、所有的東西。然而朴睐思卻是phenomenal distinctions，重點在表面現象、在區別。這樣的說法與前一句是相連貫的。意即：有我、有情、命體和個體都是表面現象上的區別，應予拋棄。棄後成佛。
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。
Buddha said to Subhūti: Just as you say！ If anyone listens to this discourse and is filled with neither alarm nor awe nor dread, be it known that such a one is of remarkable achievement. Wherefore？ Because, Subhūti, the Tathāgata teaches that the first perfection is not, in fact, the first perfection: such is merely a name. Subhūti, the Tathāgata teaches likewise that the perfection of patience is not the perfection of patience: such is merely a name.
佛對須菩提說：「正如你說的！如果有人聆聽這個談論而沒有充滿驚慌、恐怖或畏懼，當讓大眾知道這樣的人已有非凡的成就。為什麼？因為，須菩提，如來說第一圓滿其實不是第一圓滿，那只是個名稱。須菩提，如來同樣說忍辱圓滿並不是忍辱圓滿，那只是個名稱。
這也是一個讚嘆「希有」，一個讚嘆「成就」。
很多人見到波羅蜜，就將它翻成到彼岸。其實這中間還隔著一層。波羅蜜的原意是關於任何事情的完美、圓滿 (perfection)。而到彼岸只比喻修行很圓滿。
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，應生嗔恨。
須菩提，又念過去於五百世，作忍辱仙人。於爾所世，無我相，無人相，無眾生相，無壽者相。
Why so？ It is shown thus, Subhūti: When the Raja of Kalinga mutilated my body, I was at that time free from the idea of an ego entity, a personality, a being, or a separated individuality. Wherefore？ Because then, when my limbs were cut away piece by piece, had I been bound by the distinctions aforesaid, feelings of anger and hatred would have been aroused within me.
Subhūti, I remember that long ago, sometime during my last five hundred mortal lives, I was an ascetic practicing patience. Even then I was free from those distinctions of separated selfhood.
為什麼這樣？須菩提，這樣顯示了在歌利王支解我的身體的時候，我沒有有我、有情、命體和個體的觀念。怎麼說？因為當我的四肢一件件的被支解的時候，假如我還囿於剛才說的各種辨認，嗔恨的感覺一定會在我的內心升起。
須菩提，我記得在很久以前，在過去五百世裏的某個時候，我是個修習忍辱的苦行者。即使在那時我已沒有那些個別自我的辨認心。
這裡朴睐思後來兩次都只提個「辨認」，未將四相一一提出。
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。
Therefore, Subhūti, bodhisattvas should leave behind all phenomenal distinctions and awaken the thought of the consummation of incomparable enlightenment by not allowing the mind to depend upon notions evoked by the sensible world—by not allowing the mind to depend upon notions evoked by sounds, odors, flavors, touch contacts, or any qualities.
所以，須菩提，菩薩應該藉著不讓心智依靠於從感知界生出的念頭，即不讓心智依靠於從色、聲、香、味、觸及質所生起的念頭，以離棄一切表象辨認，喚醒得成佛覺的心念。
兩個「住」字朴睐思用的都是depend upon。
「感知界」(sensible world)並不是「色」(appearance)。
對六塵，朴睐思又少了色。其他中文版都有，故筆者也予以加上。
「應離一切相發……心」與「不應住……生心」好像是兩件平行的事。朴睐思的譯文中，後者卻是前者的先行條件。
生心好像是由無生有的意思。朴睐思卻沒有這種意思；它是：心智可以有，只不應依於表象。
生甚麼心？原來是得成佛覺的心。
應生無所住心。若心有住，即為非住。
The mind should be kept independent of any thoughts that arise within it. If the mind depends upon anything, it has no sure haven.
心智應該從由它所生起的任何念頭裡超脫。如果心智因任何事物而定，它就沒有穩當的安息場所。
「應生」好像可以做應持來解。
「無所住心」不是要想辦法生出來的心，而是應該保持著的心。故「應生無所住心」似應為「心應無所住」。
「無所住」朴睐思用的是independent of。無所住於何？朴睐思更明白的交代心應無住於心內所生起的一切妄念。心智是mind。妄念、念頭是thought。前者是清淨無私的念頭。後者是含些自私的。由此，我們知道得成佛覺這念頭本身是一種妄念。然而在開始修行時，如果沒有這念頭，不容易進步，難以成佛，所以我們不能沒有它。但卻也不能執著於它；應該在成佛前將它丟棄。
「有住」是depend upon，與前相同。
第三個「住」字更有意思。「即為非住」朴睐思用的是it has no sure haven。所以第三個住字是「穩當的安息場所」。本來住字就應當有安息之意。
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，如來所得法，此法無實、無虛。
This is why Buddha teaches that the mind of a bodhisattva should not accept the appearances of things as a basis when exercising charity. Subhūti, as bodhisattvas practice charity for the welfare of all living beings, they should do it in this manner. Just as the Tathāgata declares that characteristics are not characteristics, so he declares that all living beings are not, in fact, living beings.
Subhūti, The Tathāgata is he who declares that which is true, he who declares that which is fundamental, he who declares that which is ultimate. He does not declare that which is deceitful nor that which is monstrous. Subhūti, that truth to which the Tathāgata has attained is neither real nor unreal.
這就是為什麼佛說菩薩布施時的心智不應認事物的表相為基礎。須菩提，菩薩為一切眾生的利益而布施時，他們應該以這種方式去做。正如如來聲明特徵都不是特徵，他也聲明一切眾生事實上都不是眾生。
須菩提，如來是一位聲明真實的人、聲明根本的人、聲明終極的道理的人。他不說虛偽欺騙的話，也不說窮凶極惡的話。須菩提，如來得到的那個真相既不真，又不是不真。
從朴睐思我們知道「實語」、「如語」、「異語」的意思分別是什麼了。
兩個「法」是「真相」之意。
「無實、無虛」可做不真、無不真解。
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。
Subhūti, if a bodhisattva practices charity with mind attached to formal notions he is like a man groping sightless in the gloom; but a bodhisattva who practices charity with mind detached from any formal notions is like a man with open eyes in the radiant glory of the morning, to whom all kinds of objects are clearly visible.
Subhūti, if there be good men and good women in future ages, able to receive, read, and recite this discourse in its entirety, the Tathāgata will clearly perceive and recognize them by means of buddha-knowledge; and each one of them will bring immeasurable and incalculable merit to fruition.
須菩提，要是菩薩布施而心附著於制式概念，他就像一個在幽暗中盲目摸索的人；然若菩薩布施而心超脫任何制式概念，他就像一位在明耀晨光裡張開雙眼的人，所有各種的東西都清晰可見。
須菩提，如果將來有善男、善女能夠接受、閱讀和背誦這個談論的全部，如來用佛智慧能清楚地覺知並且認可他們：他們每一位都會使無量無邊的功德結成正果。
兩個「法」都是「制式概念」之意。
「即為如來」的「即為」兩字應是多餘。
鳩摩羅什的是成就「功德」。朴睐思的是更進一步將「功德結成正果」。
15 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？
Subhūti, if on one hand, a good man or a good woman performs in the morning as many charitable acts of self-denial as the sand grains of the Ganges, and performs as many again in the noonday and as many again in the evening, and continues so doing throughout numberless ages, and, on the other hand, anyone listens to this discourse with heart of faith and without contention, the latter would be more blessed. But how can any comparison be made with one who writes it down, receives it, retains it, and explains it to others！
須菩提，假如一位善男或善女在早晨做否定自我的善事有如恆河沙數之多，在中午和黃昏又做了那麼多，而且還連續做了無數年；另一方面有人用信心傾聽這次談論，不起爭辯，這人得到更多的祝福。但這又怎麼能同一位書寫、受、持、為人解說的人的稍做比較呢！
「恆河沙等」是：等於恆河沙。
「身布施」的「身」卻是self-denial。兩者相差甚巨。
「聞此經典，信心不逆」變成：以信心聞此經典而不逆。
「受、持、讀、誦」中，朴睐思缺讀與誦。
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。
Subhūti, we can summarize the matter by saying that the full value of this discourse can be neither conceived nor estimated, nor can any limit be set to it. The Tathāgata has declared this teaching for the benefit of initiates of the great way; he has declared it for the benefit of initiates of the supreme way. Whosoever can receive and retain this teaching, study it, recite it, and spread it abroad will be clearly perceived and recognized by the Tathāgata and will achieve a perfection of merit beyond measurement or calculation—a perfection of merit unlimited and inconceivable. In every case such a one will exemplify the Tathāgata-consummation of the incomparable enlightenment.
須菩提，我們可以用『這個談論的整體價值是不可思議、不能估計的，更是無邊的』來總結這事。為了大乘新發心者的利益，如來曾經講過這個道理。為了最上乘新發心者，他也講過。無論誰能受持這個教導，研究它，背誦它，並且四處傳播，如來會清楚地覺知並且認可他們，他們將成就一種不可測量、無法計算的功德圓滿，就是一種不可思議、無可限量的功德圓滿。每一個這樣的人都能為如來的佛覺成就做示範。
「受、持、讀、誦」中，讀對應的是「研究」。故知讀不是光唸，還要研究。
鳩摩羅什的最後一句話裡的「荷擔」實在令人難解，因為荷擔有背負之意。若那句話的意思是：「那些成就不可思議功德的人擔負如來的無上正等正覺」，則我們不禁要問：「既已成就不可思議功德、既已成佛，如何又說擔負？」相對應的朴睐思用的是exemplify，文意較順。為什麼？因為每一個那樣的人都能體會佛所說的、了解佛所做的、終至成佛，所以都能為釋迦如來的佛覺成就做示範、做例證。
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，作禮圍繞，以諸華香而散其處。
Wherefore？ Because, Subhūti, those who find consolation in limited doctrines involving the conception of an ego entity, a personality, a being, or a separated individuality, are unable to accept, receive, study, recite, and openly explain this discourse. Subhūti, in every place where this discourse is to be found the whole realms of gods, men, and titans should offer worship; for you must know that such a place is sanctified like a shrine and should properly be venerated by all with ceremonial obeisance and circumambulation and with offerings of flowers and incense.
為什麼？須菩提，因為那些在含有有我、有情、命體和個體觀念的有限教義裡找到安慰的人沒有能力受、持、研究、背誦和公開解說這次談論。須菩提，有這個談論的每一個地方，天、人和阿修羅三道全體都應供養那裡。你必須知道那裡像佛塔一樣神聖，全體都應以禮拜、繞行、獻上花和香來給予適當的恭敬。
「小法」不是指小乘法，是指教義不能超越四見的教法。
「著我見、……」，是指小法內容。
「聽」，朴睐思對應的是「持」。
這裡的「見」，正如前面的「相」，都是「觀念、思想」之意。鳩摩羅什是將一意二譯，或是另有所本？不得而知。後面另有一處也是以見替相。若兩者是相同的，筆者以為用見較好，因為它有見解、觀念之意，不會令人有形象之想。
「此處即為是塔」，是說那裡就是塔，與「那裡像佛塔一樣神聖」不同。
16 復次，須菩提，若善男子、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，我念過去無量阿僧衹劫，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。
Furthermore, Subhūti, if it be good men and good women who receive and retain this discourse are downtrodden, their evil destiny is the inevitable retributive result of sins committed in their past mortal lives. By virtue of their present misfortunes the reacting effects of their past will be thereby worked out, and they will be in a position to attain the consummation of incomparable enlightenment. Subhūti, I remember the infinitely remote past before Dīpamkara Buddha. There were eighty-four thousand myriads of multimillions of buddhas, and to all these I made offerings; yes, all these I served without the least trace of fault. Nevertheless, if anyone is able to receive, retain, study, and recite this discourse at the end of the last period he will gain such a merit that mine in the service of all the buddhas could not be reckoned as one-hundredth part of it, not even one-thousandth part of it, not even one thousand-myriad-multimillionth part of it—indeed, no such comparison is possible.
還有，須菩提，如果受持這個談論的善男、善女受到輕賤，他們不幸的命運是由前世罪業所帶來的不可避免的報應。經過今世的不幸，從過去來的惡果將得以解決，他們將處於得成佛覺的地位。須菩提，我還記得在然燈佛之前無限遙遠的過去。那時有過八百四十萬億佛，我全都供養。對，我侍奉全部的佛，而且沒有一點過錯。然而在末法時期的最後，如果有任何人能受、持、研究和背誦這個談論，他會得到那樣一個福德讓我奉佛的福德不能算做它的百分之一、千分之一，甚至於千萬億分之一。實在說，那是無法相比的。
在第一個「受、持、讀、誦」中，朴睐思缺讀與誦。
「當得」不是應當得或當下得，是站好了腳步，繼續前進。
「而且沒有一點過錯」是朴睐思多出來的，說明了事佛時的敬慎態度。
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，或有人聞心即狂亂，狐疑不信。須菩提，當知是經義不可思議，果報亦不可思議。」
Subhūti, if I fully detailed the merit gained by good men and good women coming to receive, retain, study, and recite this discourse in the last period, my hearers would be filled with doubt and might become disordered in mind, suspicious and unbelieving. You should know, Subhūti, that the significance of this discourse is beyond conception; likewise the fruit of its rewards is beyond conception.
須菩提，如果我細說在末法時期來受、持、研究和背誦這個談論的善男、善女所能得到的福德，大眾會充滿疑問，還可能變成心神狂亂，狐疑、不信。你要知道，須菩提，這個談論的重要性超過想像。它的果報同樣超過想像。」
「會充滿疑問」是朴睐思多出來的。充滿疑問是第一步。更嚴重的才會狂亂、狐疑、不信。
17 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。
At that time Subhūti addressed Buddha, saying: World-Honored One, if good men and good women seek the consummation of incomparable enlightenment, by what criteria should they abide and how should they control their thoughts？
Buddha replied to Subhūti: Good men and good women seeking the consummation of incomparable enlightenment must create this resolved attitude of mind: “I must liberate all living beings; yet when all have been liberated, verily not anyone is liberated.” Wherefore？ If a bodhisattva cherishes the idea of an ego entity, a personality, a being, or a separated individuality, he is consequently not a bodhisattva, Subhūti. This is because in reality there is no formula that gives rise to the consummation of incomparable enlightenment.
那時須菩提請問佛：「世尊，善男、善女如果追求佛覺成就，他們應該恪遵怎樣的準則？又該如何控制妄念？」
佛回答須菩提：「追求佛覺成就的善男、善女必須創立這麼一個堅決的心態：『我必須解脫所有的眾生；可是在全部都已經被解脫的時候，卻真的沒有一個是被解脫的。』為什麼呢？菩薩如果懷著有我、有情、命體和個體觀念，他就必然不是菩薩了，須菩提。
這是因為實際上沒有產生佛覺成就的定則。
「發阿耨多羅三藐三菩提心」，一如本經開始處，似可解讀為：發心成就阿耨多羅三藐三菩提。
「而無有一眾生實滅度者」似可解讀為：而實無有一眾生滅度者。
「所以者何」，朴睐思沒有對應之句。
「三菩提心者」的「者」字，不是虛字，不是指人，而是指法，指定則。
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。
Subhūti, what do you think？ When the Tathāgata was with Dīpamkara Buddha, was there any formula for the attainment of the consummation of incomparable enlightenment？
No, World-Honored One, as I understand Buddha’s meaning, there was no formula by which the Tathāgata attained the consummation of incomparable enlightenment.
Buddha said: You are right, Subhūti！ Verily there was no formula by which the Tathāgata attained the consummation of incomparable enlightenment. Subhūti, had there been any such formula, Dīpamkara Buddha would not have predicted concerning me: “In the ages of the future you will come to be a buddha called Shakyamuni”; but Dīpamkara Buddha made that prediction concerning me because there is actually no formula for the attainment of the consummation of incomparable enlightenment. The reason herein is that Tathāgata is a signification implying all formulas.
須菩提，你說說看，如來和然燈佛在一起的時候，可有任何得成佛覺的定則？」
「世尊，按我所了解佛的意思，沒有如來用以得成佛覺的定則。」
佛說：「對，須菩提！確實沒有如來用以得成佛覺的定則。須菩提，假如有任何那樣的定則，然燈佛就不會為我授記：『在久遠的未來，你將成佛，號釋迦牟尼。』可是然燈佛對我做了那樣的授記，就因為真的沒有得成佛覺的定則。這裡的原因是：如來的本義包含所有定則。
預言的內容朴睐思只說了一遍。
「何以故」三字成了「這裡的原因是」。
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。」
In case anyone says that Tathāgata attained the consummation of incomparable enlightenment, I tell you truly, Subhūti, that there is no formula by which the Buddha attained it. Subhūti, the basis of the Tathāgata’s attainment of the consummation of incomparable enlightenment is wholly beyond; it is neither real nor unreal. Hence I say that the whole realm of formulations is not really such, therefore it is called “realm of formulations”.
Subhūti, a comparison may be made with a gigantic human frame.
Then Subhūti said: The World-Honored One has declared that such is not a great body; “a great body” is just the name given to it.
假如有人說如來得成了佛覺，我實心告訴你，須菩提，並沒有佛用以得成佛覺的定則。須菩提，如來得成佛覺的基礎是完全超越的，它既不是真實的，也不是不真實的。所以我說整個定則領域並不是真的那樣，因此它稱為定則領域。
須菩提，可以和巨大的身體做個比較。」
須菩提說：「世尊已說明過：那不是巨大的身體。巨大的身體只是個稱呼。」
鳩摩羅什的「無實無虛」指的是如來所得的無上正覺本體。朴睐思的指的是如來得成無上正覺的基礎。差別很大。
朴睐思少了中間的「一切法皆是佛法。須菩提」等字。
「一切法」，其中文意思不明確。朴睐思用the whole realm of formulations，限制在定則裡。依此，「一切法皆是佛法」就是一切定則亦是佛法之意。
「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。
Subhūti, it is the same concerning bodhisattvas. If a bodhisattva announces, “I will liberate all living creatures,” he is not rightly called a bodhisattva. Wherefore？ Because, Subhūti, there is really no such condition as that called bodhisattvaship, because Buddha teaches that all things are devoid of selfhood, devoid of personality, devoid of entity, and devoid of separate individuality.
「須菩提，菩薩也一樣。如果菩薩聲明：『我要解脫一切眾生』，稱他為菩薩就不適當。為什麼？因為，須菩提，真的沒有稱為菩薩果位的境界，因為佛教你們一切事物都是沒有自私性、沒有有情性、沒有實存性和沒有個體性的。
「實無有法」的法，不是辦法，而是狀況、條件、境界 (condition)。與前面討論阿羅漢時相同。
「是故佛說」對應於「因為佛教你們」，在文意上大大不同。
須菩提，若菩薩作是言：『我當莊嚴佛土』，是不名菩薩。何以故？如來說莊嚴佛土者即非莊嚴，是名莊嚴。須菩提，若菩薩通達無我法者，如來說名真是菩薩。
Subhūti, if a bodhisattva announces, “I will set forth majestic buddha-lands,” one does not call him a bodhisattva, because the Tathāgata has declared that the setting forth of majestic buddha-lands is not really such; “a majestic setting forth” is just the name given to it. Subhūti, bodhisattvas who are wholly devoid of any conception of separate selfhood are truthfully called bodhisattvas.
須菩提，如果菩薩聲明：『我要發表莊嚴的佛土』，大家就不要稱他菩薩。因為如來已聲明過：發表莊嚴的佛土並不是真的那樣，『莊嚴的發表』只是個對它的稱呼。須菩提，完全沒有任何個別自私觀念的菩薩才能如實地稱為菩薩。
朴睐思沒有「何以故」。
鳩摩羅什缺少「發表」。
「無我法」好像範圍很大。「沒有任何個別自私觀念」就清楚指出內容。文意有限者比較好，比較不會使人誤入歧途。
18 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。」
Subhūti, what do you think？ Does the Tathāgata possess the human eye？
Yes, World-Honored One, he does.
Well, do you think the Tathāgata possesses the divine eye？
Yes, World-Honored One, he does.
And do you think the Tathāgata possesses the gnostic eye？
Yes, World-Honored One, he does.
And do you think the Tathāgata possesses the buddha-eye of omniscience？
Yes, World-Honored One, he does.
Subhūti, what do you think？ Concerning the sand grains of the Ganges, has the Buddha taught about them？
Yes, World-Honored One, the Tathāgata has taught concerning these grains.
Well, Subhūti, if there were as many Ganges rivers as the sand grains of the Ganges and there was a buddha-land for each sand grain in all those Ganges rivers, would those buddha-lands be many？
Many indeed, World-Honored One！
須菩提，你怎麼說？如來有肉眼嗎？」
「有的，世尊。」
「好，你認為如來有天眼嗎？」
「有的，世尊。」
「如來有慧眼嗎？」
「有的，世尊。」
「如來有法眼嗎？」
「有的，世尊。」
「如來有佛眼嗎？」
「有的，世尊。」
「須菩提，你說，關於恆河沙，佛教過你們沒有？」
「那些沙，如來教過。」
「好，須菩提，假設有恆河沙數條恆河，而且所有這些恆河中每有一粒沙就有一個佛土；這樣，佛土多不多？」
「很多，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。
Then Buddha said: Subhūti, however many living beings there are in all those buddha-lands, though they have manifold modes of mind, the Tathāgata understands them all. Wherefore？ Because the Tathāgata teaches that all these are not mind; they are merely called mind. Subhūti, it is impossible to retain past mind, impossible to hold on to present mind, and impossible to grasp future mind.
佛說：「須菩提，所有這些佛土中不論有多少眾生，雖然他們的心五花八門，可是如來瞭解它們全部。怎麼說？因為如來說那些全都不是心智，只不過稱為心智。須菩提，留住過去的心智是不可能的，保住現在的心智是不可能的，想抓住未來的心智也是不可能的。
「爾所國土中」，好像是說你住的國家裡。範圍很小。「所有這些佛土中」，範圍大得不得了。
朴睐思無「所以者何」。
19 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。
Subhūti, what do you think？ If anyone filled three thousand galaxies of worlds with the seven treasures and gave all away in gifts of alms, would he gain great merit？
Yes, indeed, World-Honored One, he would gain great merit！
Subhūti, if such merit was real, the Tathāgata would not have declared it to be great, but because it is without a foundation, the Tathāgata characterized it as “great.”
須菩提，你怎麼說，如果有人用七寶填滿了三千大千個世界，又全部拿去布施，他會得到了不起的功德嗎？」
「世尊，他的確會得了不起的功德。」
「須菩提，假如這種功德是真實的，如來就不會聲明它是了不起的。但因它沒基礎，如來用了不起描述過它。
朴睐思無「以是因緣」。
「以福德無故」似是無福德的意思。若如此，就是經文直接指出福德不實。在英譯裡，「但因它沒基礎」卻是間接地指出。
20 須菩提，於意云何，佛可以具足色身見不？」
「不也，世尊，如來不應以具足色身見。何以故？如來說具足色身即非具足色身，是名具足色身。」
Subhūti, what do you think？ Can the Buddha be perceived by his perfectly formed body？
No, World-Honored One, the Tathāgata cannot be perceived by his perfectly formed body, because the Tathāgata teaches that a perfectly formed body is not really such; it is merely called a perfectly formed body.
須菩提，你怎麼說？可由佛的形態完美的身體而覺知他是佛嗎？」
「世尊，不能由佛的完美的身體去覺知他是佛，因為如來教導我們完美形態的身體並非真的那樣，只是稱為完美形態的身體。」
這裡朴睐思確認完美的身體是佛的身體，不是修行人的。所以「佛可以具足色身見不」不能做「佛可以因修行人具足了色身而見到？」來解。
朴睐思沒有「何以故」一句，多了「因為」兩字。
「須菩提，於意云何，如來可以具足諸相見不？」
「不也，世尊，如來不應以具足諸相見。何以故？如來說諸相具足即非具足，是名諸相具足。」
Subhūti, what do you think？ Can the Buddha be perceived by means of any phenomenal characteristic？
No, World-Honored One, the Tathāgata may not be perceived by any phenomenal characteristic, because the Tathāgata teaches that phenomenal characteristics are not really such; they are merely called phenomenal characteristics.
「須菩提，你怎麼說？可以藉任何表象特徵去覺知佛嗎？」
「世尊，不可從任何表象特徵去覺知如來，因為如來教導我們表象特徵並非真的那樣，只是稱為表象特徵。」
「具足諸相」一般都以具足三十二身相來解。但朴睐思卻用「任何表象特徵 (any phenomenal characteristics) 」，差別十分大。一個要具足，一個說任何。
朴睐思又沒有「何以故」，但多了「因為」兩字。
這一段與上一段裡的「見」，朴睐思都是 perceive。
21 「須菩提，汝勿謂如來作是念：『我當有所說法。』莫作是念！何以故？若人言如來有所說法，即為謗佛，不能解我所說故。須菩提，說法者，無法可說，是名說法。」
Subhūti, do not say that the Tathāgata conceives the idea “I must set forth a teaching.” For if anyone says that the Tathāgata sets forth a teaching he really slanders Buddha and is unable to explain what I teach. As to any truth declaring system, truth is undeclarable; so “an enunciation of truth” is just the name given to it.
「須菩提，不得說如來有這樣的念頭：『我必須發表教導。』因為如果任何人說如來發表教導，他真在誹謗佛，而且沒有能力解釋我所教的。至於任何真性闡明方法，真性是不可闡明的；所以真性闡明只是個對它的稱呼。」
這裡朴睐思沒有「莫作是念！何以故？」。
「說法者」的「者」，應指方法或體系，而不指人。
「無法可說」若解成法無可說，鳩摩羅什的與朴睐思的句意就相同了。
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。」
Thereupon, Subhūti spoke these words to Buddha: World-Honored One, in the ages of the future will be there men coming to hear a declaration of this teaching who will be inspired with belief？
And Buddha answered: Subhūti, those to whom you refer are neither living beings nor not-livig beings. Wherefore？ Because, Subhūti, these “living beings” are not really such; they are just called by that name.
於是須菩提對佛說這些話：「世尊，在長遠的未來裏會有聽了這個教導開示的人憑著信心就被啟發？」
佛回答：「須菩提，你說的那些人，既不是眾生，又不是不是眾生。為什麼？須菩提，因為眾生並不是真的那樣，只是那麼稱呼。」
朴睐思在須菩提前缺「慧命」二字。
22 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。
Then Subhūti asked Buddha: World-Honored One, in the attainment of the consummation of incomparable enlightenment did Buddha make no acquisition whatsoever？
Buddha replied: Just so, Subhūti. Through the consummation of incomparable enlightenment I acquired not even the least thing; wherefore it is called “consummation of incomparable enlightenment.”
這時須菩提問佛：「世尊，在得到佛覺成就的過程裏佛沒獲得什麼嗎？」
佛回答：「正是，須菩提。從佛覺成就裏我毫無獲得，因此它稱做佛覺成就。
朴睐思的問與答都在「成就」。即在成就的過程裡有無想要獲得什麼？鳩摩羅什的是從「佛覺」上有無。
23 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，如來說非善法，是名善法。
Furthermore, Subhūti, this is altogether everywhere, without differentiation or degree; wherefore it is called “consummation of incomparable enlightenment.” It is straightly attained by freedom from separate personal selfhood and by cultivating all kinds of goodness. Subhūti, though we speak of “goodness,” the Tathāgata declares that there is no goodness; such is merely a name.
還有，須菩提，這個是全面的、沒有分別、沒有層次的；因此它稱做佛覺成就。它可以由除去個人自私以及培養一切善良而直接得成。須菩提，雖然我們說善良，如來聲明沒有善良，那只是個名稱。
鳩摩羅什沒有用「全面」來形容佛覺成就。
「無我、無人、無眾生、無壽者」朴睐思對應詞是「除去個人自私」。
24 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。
Subhūti, if there be one who gives away in gifts of alms a mass of the seven treasures equal in extent to as many mighty Mount Sumerus as there would be in three thousand galaxies of worlds, and if there be another who selects even only four lines from this discourse upon the perfection of transcendental wisdom, receiving and retaining them, and clearly expounding them to others, the merit of the latter will be so far greater than that of the former that no conceivable comparison can be made between them.
須菩提，假設有人以相當於三千大千個世界中全部的須彌山那麼大量的七寶去布施，而若另外有人由這個談論中針對超越世間智慧圓滿選出甚至僅僅四句來受、持，又為別人清楚地詳細解說；這人的功德會遠超過前面的，以至於兩者間無法有可想像的比較。
鳩摩羅什以「般若波羅蜜」整本經或其中四句去受持，朴睐思卻將「般若波羅蜜」當做一個目標去針對，當做一個標準去選出四句。
「受、持、讀、誦」中，朴睐思缺讀與誦。
25 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。
Subhūti, what do you think？ Let no one say the Tathāgata cherishes the idea “I must liberate all living beings.” Allow no such thought, Subhūti. Wherefore？ Because in reality there are no living beings to be liberated by the Tathāgata. If there were beings for the Tathāgata to liberate, he would partake in the idea of selfhood, personality, ego entity, and separated individuality. Subhūti, though the common people accept egoity as real, the Tathāgata declares that ego is not different from nonego. Subhūti, those whom the Tathāgata referred to as “common people” are not really common people; such is merely a name.
須菩提，你怎麼想？不可讓人說如來有『我必須解脫一切眾生』的觀念。不容許有這樣的念頭，須菩提。為什麼？因為實際上沒有眾生可被如來解脫的。假如有眾生讓如來去解脫，那麼他就帶有自私、有情、有我和個體的觀念。須菩提，雖然凡夫將自我性當成真實的來接受，可是如來聲明：我與非我沒有不同。須菩提，被如來稱為凡夫的並不真的是凡夫，那只是個名稱。
26 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。」
Subhūti, what do you think？ May the Tathāgata be perceived by the thirty-two marks？
Subhūti answered: Yes, certainly the Tathāgata may be perceived thereby.
Then Buddha said: Subhūti, if the Tathāgata may be perceived by such marks, any great imperial ruler is the same as the Tathāgata.
Subhūti then said to Buddha: World-Honored One, as I understand the meaning of Buddha’s words the Tathāgata may not be perceived by thirty-two marks.
Whereupon the World-Honored One uttered this verse:
Who sees me by form,
Who seeks me in sound,
Perverted are his footsteps upon the way;
For he cannot perceive the Tathāgata.
須菩提，你怎麼說？可以由三十二個奇貌去覺知如來嗎？」
須菩提答：「對，一定可以由此覺知如來。」
這下佛就說了：「須菩提，如果如來可以由這些特徵覺知，那麼任何一位轉輪聖王都和如來一樣了。」
須菩提就對佛說：「世尊，我了解的佛說的意思，不可從三十二個奇貌去覺知如來。」
於是，佛說了這首偈言：
「誰依形色來看我，誰在聲中尋覓我，步履歪斜道途中，終究不能見如來。」
這裡的「觀」，朴睐思是perceive，與前幾段裡的「見」一樣。
前面曾說過「如來可以具足諸相見不」，這裡又說「可以三十二相觀如來不」。如果具足諸相就是三十二相，那就等於佛再問一遍。如果具足諸相只是指「任何表象特徵」，那麼前面是泛泛的問，這裡是明確的指定三十二相。
27 「須菩提，汝若作是念：『如來不以具足相故，得阿耨多羅三藐三菩提。』須菩提，莫作是念！如來不以具足相故，得阿耨多羅三藐三菩提。
Subhūti, if you should conceive the idea that the Tathāgata attained the consummation of incomparable enlightenment by reason of his perfect form, do not countenance such thoughts. The Tathāgata’s attainment was not by reason of his perfect form.
「須菩提，假如你有這種念頭：『如來因為他的完美體形才得成佛覺』，不要縱容這種想法。如來的得成並不是因為他的完美體形。
有些版本(鳩摩羅什)裡，第一句「如來不以具足相故」少了「不」字，成為「如來以具足相故」。若如此，則鳩摩羅什的與朴睐思的句意就無不同了。
「具足」是完美，不是三十二相具足。
須菩提，汝若作是念：『發阿耨多羅三藐三菩提者說諸法斷滅。』莫作是念！何以故？發阿耨多羅三藐三菩提者於法不說斷滅相。
Subhūti, if you should conceive the idea that anyone in whom dawns the consummation of incomparable enlightenment declares that all manifest standards are ended and extinguished, do not countenance such thoughts. Wherefore？ Because the man in whom the consummation of incomparable enlightenment dawns does not affirm concerning any formula that it is finally extinguished.
須菩提，假如你有這種念頭：『任何人心裡佛覺成就剛露曙光就會宣稱：所有各類的標準都結束了、消滅了。』不得縱容這種想法。為什麼？因為佛覺成就在他心裡曙光初露的人不會對終必消滅的任何定則有所斷言。
這裡的「發」不做發心、追求、許願解，而是有剛剛進入、開始獲得的意思。鳩摩羅什與朴睞思差別很大。
「不會……斷言」比「不說」語氣強硬。
從這一段的語法來看，前一段應以「如來以具足相」為正。
28 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。
Subhūti, if one bodhisattva bestows in charity sufficient of the seven treasures to fill as many worlds as there be sand grains in the river Ganges, and another, realizing that all things are egoless, attains perfection through patient forbearance, the merit of the latter will far exceed that of the former. Why is this, Subhūti？ It is because all bodhisattvas are insentient as to the rewards of merit.
Then Subhūti said to Buddha: What is this saying, World-Honored One, that bodhisattvas are insentient as to the rewards of merit？
Subhūti, bodhisattvas who achieve merit should not be fettered with desire for rewards. Thus it is said that the rewards of merit are not received.
須菩提，如果一位菩薩布施了足以填滿恆河沙數個世界的七寶；而另一位，明白一切事物無我，經由堅忍自制得到了圓滿，他的功德遠遠超過前面的。為什麼，須菩提？因為所有的菩薩都是不理會福報的。」
此時須菩提問佛道：「這是怎麼說，世尊，說菩薩不理會福報？」
「須菩提，要成就功德的菩薩不該被渴望回報所困，所以說不接受福報。
「得成於忍」是經由堅忍自制（忍辱）而得成。
鳩摩羅什用了三次「不受福德」。朴睐思前兩次是「不理會」，後一次是「不接受、不領受」。那是即使人家送給你，你也要拒絕。態度堅定多了。
29 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。
Subhūti, if any one should say that the Tathāgata comes or goes or sits or reclines, he fails to understand my teaching. Why？ Because Tathāgata has neither whence nor whither, therefore is he called “Tathāgata.”
須菩提，假使有人說如來來了、去了、坐著、臥著，那個人無法明白我的教導。為什麼？因為如來性沒從哪裡來，也沒到哪裡去，所以他才稱做如來。
30 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，是微塵眾甯為多不？」
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，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。
Subhūti, if a good man or a good woman ground an infinite number of galaxies of worlds to dust, would the resulting minute particles be many？
Subhūti replied: Many indeed, World-Honored One！
Wherefore？
Because if such were really minute particles Buddha would not have spoken of them as minute particles. For as to this, Buddha has declared that they are not really such. “Minute particles” is just the name given to them. Also, World-Honored One, when the Tathāgata speaks of galaxies of worlds these are not worlds; for if reality could be predicated of a world it would be a self-existent cosmos, and the Tathāgata teaches that there is really no such thing. “Cosmos” is merely a figure of speech.
Subhūti, words cannot explain the real nature of a cosmos. Only common people fettered with desire makes use of this arbitrary method.
須菩提，如果一位善男或善女將無數個大千世界磨成灰塵，這樣，所得的微粒會很多嗎？」
須菩提答：「當然很多，世尊。」
「為什麼？」
「因為假若那些是真正的微粒，佛就不會叫它們做微粒。關於這一點，佛曾經聲明過它們並不是真的那樣，微粒只是個對它們的稱呼。另外，世尊，當如來說及三千大千世界，這些也不是世界；因為如果世界的真實性是可預測的，它就該是個自行存在井然有序的宇宙；而如來說實在沒有這種東西。宇宙只是一個言語上的飾辭。」
「須菩提，言辭不可能說明宇宙的真正性質。只有囿於慾望的凡夫才會用那些自以為是的方法。
「微塵眾實有」是直接說微塵的真實性是有的(和世界實有相同)。朴睐思則是間接指出。
「所以者何」變成了「關於這一點」。
朴睐思也沒有「是名世界。何以故」。
這裡世界 (world)含有混亂之意，而宇宙 (cosmos)則是井然有序的。
什麼是「一合相」？原來它是指一個自行存在、井然有序的東西。「一合相即非一合相，是名一合相」，語法和朴睐思不同。
31 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。」
Subhūti, if anyone should say that Buddha declares any conception of egoity, do you consider he would understand my teaching aright？
No, World-Honored One , such a man would not have any sound understanding of the Tathāgata’s teaching, because World-Honored One declares that notions of selfhood, personality, entity, and separated individuality, as really existing, are erroneous—these terms are merely figures of speech.
須菩提，假如有人說佛聲明過任何關於自我的觀念，你認為他能正確了解我的教導嗎？」
「不會，世尊，那種人對如來的教導不可能有任何確實的了解，因為世尊聲明：自我、有情、實存和個體的觀念雖然真的存在著，卻是偏差的。這些名詞都只不過是言語上的飾辭。」
四見朴睐思以「自我觀念」帶過。
這裡朴睐思又缺少「何以故」一句，多了「因為」兩字。
這幾句話，鳩摩羅什的與朴睐思的意思差別不大，用語卻有大差別。一個將四見說了四遍，另一個只一遍。一個說「即非」，好似全盤否定。另一個說「雖然真的存在著，卻是偏差的」。
「須菩提，發阿耨多羅三藐三菩提心者於一切法應如是知、如是見、如是信解，不生法相。須菩提，所言法相者，如來說即非法相，是名法相。
Subhūti, those who aspire to the consummation of incomparable enlightenment should recognize and understand all varieties of things in the same way and cut off the arising of aspects. Subhūti, as regards aspects, the Tathāgata declares that in reality they are not such. They are called “aspects.”
「須菩提，渴願成就佛覺的人應該用同樣的方式去認識、去了解所有各種事物，並且要切斷觀點的生起。須菩提，關於觀點，如來聲明實際上它們不是那樣，它們只是稱做觀點。
「一切法」，是指「所有各種事物」。
什麼是「法相」？此處朴睐思用的是aspect，有只從某方向看去的意思，所以筆者譯為「觀點」，有偏見的含意。而「相」字再度有觀念的意思。
32 須菩提，若有人以滿無量阿僧衹世界七寶持用布施；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。
Subhūti, someone might fill innumerable worlds with the seven treasures and give away in gifts of alms, but if any good man or any good woman awakens the thought of enlightenment and takes even only four lines from this discourse, reciting, using, receiving, retaining, and spreading them abroad and explaining them for the benefit of others, it will be far more meritorious.
Now in what manner may he explain them to others？ By detachment from appearances—abiding in real truth.
須菩提，假設有人能用七寶填滿無數個世界並拿它們去布施；而若善男或善女覺悟的念頭醒來了，並且由這個談論裏取出甚至僅僅四句來誦、用、受、持、四處傳播，又為別人的利益去解說，那將有更多福德的。
那麼要以怎樣的方式和態度他才能為人解說？從表象超脫，常住於真性。
這裡的「發……心」又與前面的不同。不是指「要成就」，而是「覺悟的念頭醒來了」。
「為人演說」是為別人的利益演說。
什麼是「如如不動」？筆者愚魯，讀到這裡才明白。
「住」，朴睐思用的字是abiding。
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。
So I tell you:
Thus shall ye think of all this fleeting world:
A star at dawn, a bubble in a stream;
A flash of lightning in a summer cloud,
A flickering lamp, a phantom, and a dream.
When Buddha finished this discourse the venerable Subhūti, together with the bhikshus, bhikshunis, lay brothers and sisters, and the whole realms of gods, men, and titans, were filled with joy by his teaching, and taking it sincerely to heart they went their ways.
我跟你們說：對飛逝世界中的一切，你們應該這樣觀想：晨星，溪澗水泡，夏日雲裡電光，閃滅的燈，幻，夢一樣。」
佛開示完畢。長老須菩提、比丘、比丘尼、俗家師兄弟姊妹、以及天、人和阿修羅三道全體，都因為他的教誨而充滿歡喜。誠摯地將開示記在心裡了，他們各自散去。
「何以故」成了「我跟你們說」。
四句偈的內容亦稍有不同。
最後的「然後各自散去」，鳩摩羅什版裡是沒有的。由這裡也知道「信受奉行」是中國經文特有的結尾句。
經文到此結束。
由上面的觀察，若說朴睐思的翻譯對象完全是鳩摩羅什版的金剛經，筆者難以認同，因為其間用的字或語氣有太多地方不同。但若說他是完全依照梵文本，那也不對，因為那樣差得更遠。因此，它應該是一個綜合本，其大體是以鳩摩羅什本為藍圖的，只在一些地方參用梵文本。而其結果是：語意比鳩摩羅什的單純易懂。由於兩本有些差異，朴睐思的翻譯為我們開啟了另一道門，使我們多了一個思考方向。這就是它的價值所在，也是筆者雖然不才也決心要將它翻成中文的原因。以古文體翻譯，好處在於簡潔。然而這也就是它的壞處。不然，論語為什麼會有那麼多人去作註呢？所以筆者採用白話體。雖然囉嗦了些，但為了使經意清楚，不得不如此。請讀者體諒。筆者自己覺得在英文的金剛經裡得了一些益處。本不敢秘藏。又遵師父妙峰長老曯咐，應將心得寫出以供同好參考。故不揣愚昧，作成此書。希望拋磚引玉，讓更多更多的讀者獲得利益。果如此，則善莫大焉。 (全文完) 。
2009 12 28 修正
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