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 信心清淨則生實相 當知是人成就第一希有功德 世尊 是實相者則是非相 是故如來說名實相 世尊 我今得聞如是經典信解受持 不足為難 若當來世後五百歲 其有衆生得聞是經 信解受持 是人則為第一希有 何以故 此人無我相人相衆生相壽者相 所以者何 我相即是非相 人相衆生相壽者相即是非相 何以故 離一切諸相則名諸佛 佛告須菩提 如是如是 若復有人得聞是經不驚不怖不畏 當知是人甚為希有 何以故 須菩提 如來說第一波羅蜜非第一波羅蜜 是名第一波羅蜜 須菩提 忍辱波羅蜜如來說非忍辱波羅蜜 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衆生相無壽者相 何以故 我於往昔節節支解時 若有我相人相衆生相壽者相 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衆生相無壽者相 是故須菩提 菩薩應離一切相發阿耨多羅三藐三菩提心 不應住色生心 不應住聲香味觸法生心 應生無所住心 若心有住則為非住 是故佛說菩薩心不應住色布施 須菩提 菩薩為利益一切衆生應如是布施 如來說一切諸相即是非相 又說一切衆生則非衆生 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 須菩提 若菩薩心住於法而行布施 如人入暗則無所見 若菩薩心不住法而行布施 如人有目日光明照見種種色 須菩提 當來之世若有善男子善女人能於此經受持讀誦 則為如來以佛智慧悉知是人悉見是人 皆得成就無量無邊功德
Ěr shí Xū pútí wén shuō shì jīng, shēn jiě yì qù, tì lèi bēi qì, ér bái Fó yán: Xī yǒu Shì zūn! Fó shuō rúshì shèn shēn jīngdiǎn, wǒ cóng xī lái suǒ dé huì yǎn, wèicéng dé wén rúshì zhī jīng. Shì zūn, ruò fù yǒu rén dé wén shì jīng, xìnxīn qīngjìng, zé shēng shíxiāng; dāng zhī shì rén chéngjiù dì yī xī yǒu gōngdé. Shì zūn, shì shíxiāng zhě, zé shì fēi xiāng, shì gù Rúlái shuō míng shíxiāng. Shì zūn, wǒ jīn dé wén rúshì jīngdiǎn xìn jiě shòu chí, bùzú wéi nán. Ruò dānglái shì hòu wǔbǎi suì, qí yǒu zhòngshēng dé wén shì jīng, xìn jiě shòu chí, shì rén zé wéi dì yī xī yǒu. Hé yǐ gù? Cǐ rén wú wǒ xiāng, wú rén xiāng, wú zhòngshēng xiāng, wú shòuzhě xiāng. Suǒ yǐ zhě hé? Wǒ xiāng jí shì fēi xiāng, rén xiāng zhòngshēng xiāng shòuzhě xiāng jí shì fēi xiāng. Hé yǐ gù? Lí yīqiē zhū xiāng, zé míng zhū Fó. Fó gào Xū pútí: Rúshì rúshì. Ruò fù yǒu rén dé wén shì jīng, bù jīng bù bù bù wèi, dāng zhī shì rén shèn wéi xī yǒu. Hé yǐ gù? Xū pútí, Rúlái shuō dì yī Bōluómì, fēi dì yī Bōluómì, shì míng dì yī Bōluómì. Xū pútí, rěnrǔ Bōluómì, Rúlái shuō fēi rěnrǔ Bōluómì. Hé yǐ gù? Xū pútí, rú wǒ xī wéi Gēlì wáng gē jié shēntǐ, wǒ yú ěr shí, wú wǒ xiāng, wú rén xiāng, wú zhòngshēng xiāng, wú shòuzhě xiāng. Hé yǐ gù? Wǒ yú wǎng xī jié jié zhī jiě shí, ruò yǒu wǒ xiāng rén xiāng zhòngshēng xiāng shòuzhě xiāng, yīng shēng chēnhèn. Xū pútí, yòu niàn guòqù yú wǔbǎi shì zuò rěnrǔ xiānrén, yú ěr suǒ shì, wú wǒ xiāng, wú rén xiāng, wú zhòngshēng xiāng, wú shòuzhě xiāng. Shì gù Xū pútí, púsà yīng lí yīqiē xiāng, fā ānòuduōluó sānmiǎo sānpútí xīn. Bù yīng zhù sè shēng xīn, bù yīng zhù shēng xiāng wèi chù fǎ shēng xīn, yīng shēng wú suǒ zhù xīn. Ruò xīn yǒu zhù, zé wéi fēi zhù. Shì gù Fó shuō púsà xīn bù yīng zhù sè bùshī. Xū pútí, púsà wèi lìyì yīqiē zhòngshēng, yīng rúshì bùshī. Rúlái shuō yīqiē zhū xiāng, jí shì fēi xiāng; yòu shuō yīqiē zhòngshēng, zé fēi zhòngshēng. Xū pútí, Rúlái shì zhēn yǔ zhě, shí yǔ zhě, rú yǔ zhě, bù kuáng yǔ zhě, bù yì yǔ zhě. Xū pútí, Rúlái suǒ dé fǎ, cǐ fǎ wú shí wú xū. Xū pútí, ruò púsà xīn zhù yú fǎ ér xíng bùshī, rú rén rù àn, zé wú suǒ jiàn. Ruò púsà xīn bù zhù fǎ ér xíng bùshī, rú rén yǒu mù, rì guāng míng zhào, jiàn zhǒngzhǒng sè. Xū pútí, dānglái zhī shì, ruò yǒu shàn nánzǐ shàn nǚrén néng yú cǐ jīng shòu chí dú sòng, zé wéi Rúlái yǐ Fó zhìhuì, xī zhī shì rén, xī jiàn shì rén, jiē dé chéngjiù wúliàng wúbiān gōngdé.
▸Section 14, which concludes the first half of the Diamond Sutra, opens with the deeply moving scene of Subhuti weeping with tears upon hearing the sutra, saying he has never in all his years of wisdom heard such a profound scripture.
Section 14, which concludes the first half of the Diamond Sutra, opens with the deeply moving scene of Subhuti weeping with tears upon hearing the sutra, saying he has never in all his years of wisdom heard such a profound scripture. He declares that one who hears this sutra and whose faith-mind becomes pure will give rise to the true mark of reality (實相). Yet 'the true mark is not in reality a mark; therefore the Tathāgata calls it the true mark.' The great declaration follows: 'To depart from all marks is to be named a Buddha' (離一切相則名諸佛), and 'a bodhisattva must depart from all marks and arouse the aspiration to supreme enlightenment.' The section also presents the teaching of the perfection of patience (忍辱波羅蜜) together with the story from the Buddha's past life in which King Kalirāja cut his body limb from limb, yet the Buddha harbored no anger, for he had no four marks at that time.