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者 當生如是心 我應滅度一切衆生 滅度一切衆生已而無有一衆生實滅度者 何以故 若菩薩有我相人相衆生相壽者相 則非菩薩 所以者何 須菩提 實無有法發阿耨多羅三藐三菩提者 須菩提 於意云何 如來於燃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 佛於燃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 燃燈佛則不與我授記 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 是故燃燈佛與我授記 作是言汝於來世當得作佛號釋迦牟尼 何以故 如來者即諸法如義 若有人言如來得阿耨多羅三藐三菩提 須菩提 實無有法佛得阿耨多羅三藐三菩提 須菩提 如來所得阿耨多羅三藐三菩提 於是中無實無虛 是故如來說一切法皆是佛法 須菩提 所言一切法者即非一切法 是故名一切法 須菩提 譬如人身長大 須菩提言 世尊 如來說人身長大則為非大身 是名大身 須菩提 菩薩亦如是 若作是言我當滅度無量衆生 則不名菩薩 何以故 須菩提 無有法名為菩薩 是故佛說一切法無我無人無衆生無壽者 須菩提 若菩薩作是言 我當莊嚴佛土 是不名菩薩 何以故 如來說莊嚴佛土者即非莊嚴 是名莊嚴 須菩提 若菩薩通達無我法者 如來說名真是菩薩
ěr shí xū pú tí bái fó yán shì zūn shàn nán zǐ shàn nǚ rén fā ā nòu duō luó sān miǎo sān pú tí xīn yún hé yīng zhù yún hé xiáng fú qí xīn fó gào xū pú tí shàn nán zǐ shàn nǚ rén fā ā nòu duō luó sān miǎo sān pú tí zhě dāng shēng rú shì xīn wǒ yīng miè dù yī qiē zhòng shēng miè dù yī qiē zhòng shēng yǐ ér wú yǒu yī zhòng shēng shí miè dù zhě hé yǐ gù ruò pú sà yǒu wǒ xiāng rén xiāng zhòng shēng xiāng shòu zhě xiāng zé fēi pú sà suǒ yǐ zhě hé xū pú tí shí wú yǒu fǎ fā ā nòu duō luó sān miǎo sān pú tí zhě xū pú tí yú yì yún hé rú lái yú rán dēng fó suǒ yǒu fǎ dé ā nòu duō luó sān miǎo sān pú tí bù bù yě shì zūn rú wǒ jiě fó suǒ shuō yì fó yú rán dēng fó suǒ wú yǒu fǎ dé ā nòu duō luó sān miǎo sān pú tí fó yán rú shì rú shì xū pú tí shí wú yǒu fǎ rú lái dé ā nòu duō luó sān miǎo sān pú tí xū pú tí ruò yǒu fǎ rú lái dé ā nòu duō luó sān miǎo sān pú tí rán dēng fó zé bù yǔ wǒ shòu jì rǔ yú lái shì dāng dé zuò fó hào shì jiā móu ní yǐ shí wú yǒu fǎ dé ā nòu duō luó sān miǎo sān pú tí shì gù rán dēng fó yǔ wǒ shòu jì zuò shì yán rǔ yú lái shì dāng dé zuò fó hào shì jiā móu ní hé yǐ gù rú lái zhě jí zhū fǎ rú yì ruò yǒu rén yán rú lái dé ā nòu duō luó sān miǎo sān pú tí xū pú tí shí wú yǒu fǎ fó dé ā nòu duō luó sān miǎo sān pú tí xū pú tí rú lái suǒ dé ā nòu duō luó sān miǎo sān pú tí yú shì zhōng wú shí wú xū shì gù rú lái shuō yī qiē fǎ jiē shì fó fǎ xū pú tí suǒ yán yī qiē fǎ zhě jí fēi yī qiē fǎ shì gù míng yī qiē fǎ xū pú tí pì rú rén shēn cháng dà xū pú tí yán shì zūn rú lái shuō rén shēn cháng dà zé wéi fēi dà shēn shì míng dà shēn xū pú tí pú sà yì rú shì ruò zuò shì yán wǒ dāng miè dù wú liàng zhòng shēng zé bù míng pú sà hé yǐ gù xū pú tí wú yǒu fǎ míng wéi pú sà shì gù fó shuō yī qiē fǎ wú wǒ wú rén wú zhòng shēng wú shòu zhě xū pú tí ruò pú sà zuò shì yán wǒ dāng zhuāng yán fó tǔ shì bù míng pú sà hé yǐ gù rú lái shuō zhuāng yán fó tǔ zhě jí fēi zhuāng yán shì míng zhuāng yán xū pú tí ruò pú sà tōng dá wú wǒ fǎ zhě rú lái shuō míng zhēn shì pú sà
▸Section 17 opens the second half of the Diamond Sutra by returning to Subhūti's original question from Section 2 — 'How should one who has aroused the aspiration for supreme awakening abide, and how should one subdue the mind?' — but now the Buddha responds at a profoundly deeper level.
Section 17 opens the second half of the Diamond Sutra by returning to Subhūti's original question from Section 2 — 'How should one who has aroused the aspiration for supreme awakening abide, and how should one subdue the mind?' — but now the Buddha responds at a profoundly deeper level. He declares that one who has aroused the mind of supreme awakening should cultivate the intention to lead all sentient beings to complete nirvāṇa, yet after doing so, no single being has in reality been liberated. This is because a bodhisattva who clings to the notion of self, other, being, or life-span is not a bodhisattva at all. More radically, there is in truth no fixed dharma by which the mind of awakening is aroused. The Buddha confirms that even at Dīpaṃkara Buddha's side he obtained no fixed dharma; this very absence of fixed attainment was precisely what allowed Dīpaṃkara to bestow upon him the prophecy that he would become Śākyamuni. The Tathāgata, the text explains, means 'the suchness of all dharmas.' The section concludes with the declaration that all dharmas are Buddha-dharma, yet 'all dharmas' is precisely not all dharmas — it is only called all dharmas. Only the bodhisattva who penetrates the dharma of no-self is declared by the Tathāgata to be a true bodhisattva.