Diamond Sutra
introduction
Diamond sutra (金刚经) is one of the most influential Buddhism canons in East Asia, especially in the Zen Buddhism school (禅宗). The Sixth and Last Patriarch of Zen Buddhism Huineng (六祖慧能) (638-713 AD) reached his initial enlightenment by hearing one sentence in Diamond sutra: “thoughts should not be conditioned on situations (应无所住而生其心)”.
This sutra has been translated from Sanskrit to Chinese multiple times in history. The most popular version is done by the legendary monk Kumarajiva (鸠摩罗什, 344–413 AD). Another legendary monk Xuanzang (玄奘, 602-664 AD) has translated it too.
In this post, I will provide an English translation of the sutra based on Kumarajiva’s version. I will keep the translation simple and concise thus it is not a literal translation. Famous sentences will be in bold and translated in full.
There are two difficulties in the translation
- Ancient Chinese differs from modern Chinese
- The same Chinese character / Sanskrit word could refer to different concepts
Thus I cannot guarantee my translation is correct. When in doubt, I also consult the Chinese version by Xuanzang, whose translation is more literal.
Before going to the main text, let us first introduce a few terminologies:
- six senses (六入, sadayatana): They are also called six thieves (六贼). Clinging to sense pleasures causes problems.
| eye (眼) | ear (耳) | nose (鼻) | tongue (舌) | body (身) | mind (意, manas) |
|---|---|---|---|---|---|
| color (色, rupa) | sound (声) | smell (香) | taste (味) | touch (触) | thought (法, dharma) |
-
Arhat (阿罗汉, 罗汉): Someone who has attained nirvana (涅槃). He has eliminated all fetters and thus is freed from rebirth (轮回, samsara). The Sanskrit word could mean “the one who has destroyed the foes of afflictions”. It could also mean “the one who cannot be killed”.
-
Buddha (佛): The fully enlightened teacher, the “awakened one”. He is more knowledgeable than arhats. Gautama Buddha is one of them.
- Bodhisattva (菩萨): There are two possible usage of this word, nicely summarized on Wikipedia
In Theravada Buddhism, a bodhisattva is one who is striving for full enlightenment (arhat), whereas in Mahayana Buddhism, a bodhisattva is one who has already reached a very advanced state of grace or enlightenment but holds back from entering nirvana so that he may help others.
- Tathagata (如来): In Buddhism sutras, Gautama Buddha often refers to himself (or maybe all Buddhas) as tathagata.
The British Library has a copy of diamond sutra in Chinese dated in 868 AD, possibly the oldest printed book. The whole script can be viewed online.
sutra
如是我闻，一时，佛在舍卫国祗树给孤独园，与大比丘众千二百五十人俱。尔时，世尊食时，著衣持钵，入舍卫大城乞食。于其城中，次第乞已，还至本处。饭食讫，收衣钵，洗足已，敷座而坐。
(In Buddhism sutras, the opening is usually the context of the event, such as location, participants, and what Gautama Budda did before the conversation occured.)
时，长老须菩提在大众中即从座起，偏袒右肩，右膝着地，合掌恭敬而白佛言：“希有！世尊！如来善护念诸菩萨，善付嘱诸菩萨。世尊！善男子、善女人，发阿耨多罗三藐三菩提心，云何应住，云何降伏其心？”佛言：“善哉，善哉。须菩提！如汝所说，如来善护念诸菩萨，善付嘱诸菩萨。汝今谛听！当为汝说：善男子、善女人，发阿耨多罗三藐三菩提心，应如是住，如是降伏其心。”“唯然，世尊！愿乐欲闻。”
Subhuti asked Gautama Buddha: “Lord, in order to achieve self-realization, how should one conquer the mind?” Gautama Buddha: “Good question. Listen carefully.”
佛告须菩提：“诸菩萨摩诃萨应如是降伏其心！所有一切众生之类：若卵生、若胎生、若湿生、若化生；若有色、若无色；若有想、若无想、若非有想非无想，我皆令入无余涅盘而灭度之。如是灭度无量无数无边众生，实无众生得灭度者。何以故？须菩提！若菩萨有我相、人相、众生相、寿者相，即非菩萨。”
“A bodhisattva should vow to bring all living beings into nirvana. After bringing them into liberation, he also understands that no living beings are liberated. Why? If a bodhisattva does not see through reified concepts such as self, others, beings, and time, he is not a bodhisattva.”
“复次，须菩提！菩萨于法，应无所住，行于布施，所谓不住色布施，不住声香味触法布施。须菩提！菩萨应如是布施，不住于相。何以故？若菩萨不住相布施，其福德不可思量。须菩提！于意云何？东方虚空可思量不？”“不也，世尊！”“须菩提！南西北方四维上下虚空可思量不？”“不也，世尊！”“须菩提！菩萨无住相布施，福德亦复如是不可思量。须菩提！菩萨但应如所教住。”
“Furthermore, a bodhisattva does not act conditionally on phenomena. For example, his almsgiving is not conditioned on the situation. Such almsgiving (dana paramita) has unimaginable merits.”
“须菩提！于意云何？可以身相见如来不？”“不也，世尊！不可以身相得见如来。何以故？如来所说身相，即非身相。”佛告须菩提：“凡所有相，皆是虚妄。若见诸相非相，即见如来。”
“Similarly, a bodhisattva does not see tathagata based on bodily features. All phenomena and perceptions are illusions. When one sees through them, one sees tathagata.”
须菩提白佛言：“世尊！颇有众生，得闻如是言说章句，生实信不？”佛告须菩提：“莫作是说。如来灭后，后五百岁，有持戒修福者，于此章句能生信心，以此为实，当知是人不于一佛二佛三四五佛而种善根，已于无量千万佛所种诸善根，闻是章句，乃至一念生净信者，须菩提！如来悉知悉见，是诸众生得如是无量福德。何以故？是诸众生无复我相、人相、众生相、寿者相；无法相，亦无非法相。何以故？是诸众生若心取相，则为著我人众生寿者。若取法相，即著我人众生寿者。何以故？若取非法相，即著我人众生寿者，是故不应取法，不应取非法。以是义故，如来常说：‘汝等比丘，知我说法，如筏喻者；法尚应舍，何况非法。’”
“Lord, can anyone understand what you just said in the future?” “Yes, these beings see through concepts such as self, others, beings, and time. They neither cling to phenomena, nor abandon phenomena. If one clings to any phenomenon, he clings to self, others, beings, and time.”
“须菩提！于意云何？如来得阿耨多罗三藐三菩提耶？如来有所说法耶？”须菩提言：“如我解佛所说义，无有定法名阿耨多罗三藐三菩提，亦无有定法，如来可说。何以故？如来所说法，皆不可取、不可说、非法、非非法。所以者何？一切圣贤，皆以无为法而有差别。”
“Subhuti, am I enlightened? Did I teach anything?” “If I understand you correctly, there is no such thing called enlightenment. Also your teaching are not permanent entities to be clung to. Phenomena (teachings) are not phenomena (teachings), they are also not non-phenomena (non-teachings). All saintly beings are saintly because they act unconditionally.”
“须菩提！于意云何？若人满三千大千世界七宝以用布施，是人所得福德，宁为多不？”须菩提言：“甚多，世尊！何以故？是福德即非福德性，是故如来说福德多。”“若复有人，于此经中受持，乃至四句偈等，为他人说，其福胜彼。何以故？须菩提！一切诸佛，及诸佛阿耨多罗三藐三菩提法，皆从此经出。须菩提！所谓佛法者，即非佛法。”
“Subhuti, does a person gain great merits if he gives alms with great quantity?” “Yes, Lord. Merits have no self nature as being merits. That’s why it can be described as great merits.” “If a person practices this sutra, or explains this sutra, he gains even more merits because all Buddhism teachings come from this sutra. Subhuti, the so-called Buddhism teaching is not Buddhism teaching.”
“须菩提！于意云何？须陀洹能作是念：‘我得须陀洹果’不？”须菩提言：“不也，世尊！何以故？须陀洹名为入流，而无所入，不入色声香味触法，是名须陀洹。”“须菩提！于意云何？斯陀含能作是念：‘我得斯陀含果’不？”须菩提言：不也，世尊！何以故？斯陀含名一往来，而实无往来，是名斯陀含。”“须菩提！于意云何？阿那含能作是念：‘我得阿那含果’不？”须菩提言：“不也，世尊！何以故？阿那含名为不来，而实无不来，是名阿那含。”“须菩提！于意云何？阿罗汉能作是念，‘我得阿罗汉道’不？”须菩提言：“不也，世尊！何以故？实无有法名阿罗汉。世尊！若阿罗汉作是念：‘我得阿罗汉道’，即著我人众生寿者。世尊！佛说我得无诤三昧，人中最为第一，是第一离欲阿罗汉。我不作是念：‘我是离欲阿罗汉’。世尊！我若作是念：‘我得阿罗汉道’，世尊则不说须菩提是乐阿兰那行者！以须菩提实无所行，而名须菩提是乐阿兰那行。
“Subhuti, would an arhat think ‘I am an arhat.’?” “No, Lord, if an arhat wonders about that, he is clinging to concepts such as self, others, beings, and time. And he is thus not an arhat. An arhat has no self nature as being an arhat, that’s why he can be called arhat.”
佛告须菩提：“于意云何？如来昔在然灯佛所，于法有所得不？”“不也，世尊！如来在然灯佛所，于法实无所得。”“须菩提！于意云何？菩萨庄严佛土不？”“不也，世尊！何以故？庄严佛土者，即非庄严，是名庄严。”“是故须菩提！诸菩萨摩诃萨应如是生清净心，不应住色生心，不应住声香味触法生心，应无所住而生其心。须菩提！譬如有人，身如须弥山王，于意云何？是身为大不？”须菩提言：“甚大，世尊！何以故？佛说非身，是名大身。”
“A bodhisattva does not condition his mind on six senses. Subhuti, if a person has big body, is the body big?” “Yes, Lord, a body is not permanently a body, thus it can be called big body.”
“须菩提！如恒河中所有沙数，如是沙等恒河，于意云何？是诸恒河沙宁为多不？”须菩提言：“甚多，世尊！但诸恒河尚多无数，何况其沙。”“须菩提！我今实言告汝：若有善男子、善女人，以七宝满尔所恒河沙数三千大千世界，以用布施，得福多不？”须菩提言：“甚多，世尊！”佛告须菩提：“若善男子、善女人，于此经中，乃至受持四句偈等，为他人说，而此福德胜前福德。”
“Practicing this sutra, and explaning its meaning would give rise to more merits than almsgiving with great quantity.”
“复次，须菩提！随说是经，乃至四句偈等，当知此处，一切世间、天人、阿修罗，皆应供养，如佛塔庙，何况有人尽能受持读诵。须菩提！当知是人成就最上第一希有之法，若是经典所在之处，则为有佛，若尊重弟子。”
“Where this sutra stands, Buddha stands.”
尔时，须菩提白佛言：“世尊！当何名此经，我等云何奉持？”佛告须菩提：“是经名为《金刚般若波罗蜜》，以是名字，汝当奉持。所以者何？须菩提！佛说般若波罗蜜，即非般若波罗蜜。须菩提！于意云何？如来有所说法不？”须菩提白佛言：“世尊！如来无所说。”“须菩提！于意云何？三千大千世界所有微尘是为多不？”须菩提言：“甚多，世尊！”“须菩提！诸微尘，如来说非微尘，是名微尘。如来说：世界，非世界，是名世界。须菩提！于意云何？可以三十二相见如来不？”“不也，世尊！何以故？如来说：三十二相，即是非相，是名三十二相。”“须菩提！若有善男子、善女人，以恒河沙等身命布施；若复有人，于此经中，乃至受持四句偈等，为他人说，其福甚多。”
“Lord, what is the name of this sutra?” “Diamond sutra (Vajracchedikā Prajñāpāramitā Sūtra). (And further repetitions of ‘A is not A, thus can be called A’.)”
尔时，须菩提闻说是经，深解义趣，涕泪悲泣，而白佛言：“希有，世尊！佛说如是甚深经典，我从昔来所得慧眼，未曾得闻如是之经。世尊！若复有人得闻是经，信心清净，则生实相，当知是人，成就第一希有功德。世尊！是实相者，即是非相，是故如来说名实相。世尊！我今得闻如是经典，信解受持不足为难，若当来世，后五百岁，其有众生，得闻是经，信解受持，是人则为第一希有。何以故？此人无我相、人相、众生相、寿者相。所以者何？我相即是非相、人相、众生相、寿者相，即是非相。何以故？离一切诸相，则名诸佛。”佛告须菩提：“如是！如是！若复有人得闻是经，不惊、不怖、不畏，当知是人甚为希有。何以故？须菩提！如来说第一波罗蜜，非第一波罗蜜，是名第一波罗蜜。须菩提！忍辱波罗蜜，如来说非忍辱波罗蜜，是名忍辱波罗蜜。何以故？须菩提！如我昔为歌利王割截身体，我于尔时，无我相、无人相、无众生相、无寿者相。何以故？我于往昔节节支解时，若有我相、人相、众生相、寿者相，应生嗔恨。须菩提！又念过去于五百世作忍辱仙人，于尔所世，无我相、无人相、无众生相、无寿者相。是故须菩提！菩萨应离一切相，发阿耨多罗三藐三菩提心，不应住色生心，不应住声香味触法生心，应生无所住心。若心有住，即为非住。是故佛说：‘菩萨心不应住色布施。’须菩提！菩萨为利益一切众生，应如是布施。如来说：一切诸相，即是非相。又说：一切众生，即非众生。须菩提！如来是真语者、实语者、如语者、不诳语者、不异语者。须菩提！如来所得法，此法无实无虚。须菩提，若菩萨心住于法而行布施，如人入暗，即无所见。若菩萨心不住法而行布施，如人有目，日光明照，见种种色。须菩提！当来之世，若有善男子、善女人，能于此经受持读诵，则为如来以佛智慧，悉知是人，悉见是人，皆得成就无量无边功德。”
At that moment, Subhuti burst in tears and said: “Lord, I have never heard such deep teaching. I have never had such an open view. Right now you are here to explain this sutra to me, thus it is not hard to understand. In the future it will be hard for people to understand. If someone can understand, then he has seen through concepts such as self, others, beings, and time. If one penetrates through all phenomena, he is a buddha.” “Yes. If someone hears about this sutra and is not scared, paranoid, or shocked, then he is a rare. (Repetitions of ‘A is not A, thus is called A’) All phenomena are non-phenomena. All beings are non-beings. This teaching is neither true nor untrue. Subhuti, if a bodhisattva gives alms based on the situation, it is like seeing things in the darkness. Unconditioned almsgiving is like seeing things in bright sunlight.”
“须菩提！若有善男子、善女人，初日分以恒河沙等身布施，中日分复以恒河沙等身布施，后日分亦以恒河沙等身布施，如是无量百千万亿劫以身布施；若复有人，闻此经典，信心不逆，其福胜彼，何况书写、受持、读诵、为人解说。须菩提！以要言之，是经有不可思议、不可称量、无边功德。如来为发大乘者说，为发最上乘者说。若有人能受持读诵，广为人说，如来悉知是人，悉见是人，皆得成就不可量、不可称、无有边、不可思议功德。如是人等，即为荷担如来阿耨多罗三藐三菩提。何以故？须菩提！若乐小法者，著我见、人见、众生见、寿者见，则于此经，不能听受读诵、为人解说。须菩提！在在处处，若有此经，一切世间、天、人、阿修罗，所应供养；当知此处则为是塔，皆应恭敬，作礼围绕，以诸华香而散其处。”
(Further emphasis that this sutra is important)
“复次，须菩提！若善男子、善女人，受持读诵此经，若为人轻贱，是人先世罪业，应堕恶道，以今世人轻贱故，先世罪业则为消灭，当得阿耨多罗三藐三菩提。”“须菩提！我念过去无量阿僧祗劫，于然灯佛前，得值八百四千万亿那由他诸佛，悉皆供养承事，无空过者，若复有人， 于后末世，能受持读诵此经，所得功德，于我所供养诸佛功德，百分不及一，千万亿分、乃至算数譬喻所不能及。须菩提！若善男子、善女人，于后末世，有受持读诵此经，所得功德，我若具说者，或有人闻，心即狂乱，狐疑不信。须菩提！当知是经义不可思议，果报亦不可思议。”
(Further emphasis that this sutra is important)
尔时，须菩提白佛言：“世尊！善男子、善女人，发阿耨多罗三藐三菩提心，云何应住？云何降伏其心？”佛告须菩提：“善男子、善女人，发阿耨多罗三藐三菩提者，当生如是心，我应灭度一切众生。灭度一切众生已，而无有一众生实灭度者。何以故？须菩提！若菩萨有我相、人相、众生相、寿者相，即非菩萨。所以者何？须菩提！实无有法发阿耨多罗三藐三菩提者。”“须菩提！于意云何？如来于然灯佛所，有法得阿耨多罗三藐三菩提不？”“不也，世尊！如我解佛所说义，佛于然灯佛所，无有法得阿耨多罗三藐三菩提。”佛言：“如是！如是！须菩提！实无有法如来得阿耨多罗三藐三菩提。须菩提！若有法得阿耨多罗三藐三菩提，然灯佛则不与我授记：汝于来世，当得作佛，号释迦牟尼。以实无有法得阿耨多罗三藐三菩提，是故然灯佛与我授记，作是言：‘汝于来世，当得作佛，号释迦牟尼。’何以故？如来者，即诸法如义。若有人言：‘如来得阿耨多罗三藐三菩提’。须菩提！实无有法，佛得阿耨多罗三藐三菩提。须菩提！如来所得阿耨多罗三藐三菩提，于是中无实无虚。是故如来说：一切法皆是佛法。须菩提！所言一切法者，即非一切法，是故名一切法。须菩提！譬如人身长大。”须菩提言：“世尊！如来说：人身长大，即为非大身，是名大身。”“须菩提！菩萨亦如是。若作是言：‘我当灭度无量众生’，即不名菩萨。何以故？须菩提！无有法名为菩萨。是故佛说：一切法无我、无人、无众生、无寿者。须菩提！若菩萨作是言，‘我当庄严佛土’，是不名菩萨。何以故？如来说：庄严佛土者，即非庄严，是名庄严。须菩提！若菩萨通达无我法者，如来说名真是菩萨。
(More repetition on ‘A is not A, thus is called A’)
“须菩提！于意云何？如来有肉眼不？” “如是，世尊！如来有肉眼。” “须菩提！于意云何？如来有天眼不？” “如是，世尊！如来有天眼。” “须菩提！于意云何？如来有慧眼不？” “如是，世尊！如来有慧眼。” “须菩提！于意云何？如来有法眼不？” “如是，世尊！如来有法眼。” “须菩提！于意云何？如来有佛眼不？” “如是，世尊！如来有佛眼。” “须菩提！于意云何？恒河中所有沙，佛说是沙不？” “如是，世尊！如来说是沙。” “须菩提！于意云何？如一恒河中所有沙，有如是等恒河，是诸恒河所有沙数，佛世界如是，宁为多不？”“甚多，世尊！”佛告须菩提：“尔所国土中，所有众生，若干种心，如来悉知。何以故？如来说：诸心皆为非心，是名为心。所以者何？须菩提！过去心不可得，现在心不可得，未来心不可得。”
“Mind is like a stream. Thoughts in the past, now, future cannot be grasped.”
“须菩提！于意云何？若有人满三千大千世界七宝以用布施，是人以是因缘，得福多不？”“如是，世尊！此人以是因缘，得福甚多。”“须菩提！若福德有实，如来不说得福德多；以福德无故，如来说得福德多。”
(More repetition on ‘A is not A, thus is called A’)
“须菩提！于意云何？佛可以具足色身见不？”“不也，世尊！如来不应以具足色身见。何以故？如来说：具足色身，即非具足色身，是名具足色身。”“须菩提！于意云何？如来可以具足诸相见不？”“不也，世尊！如来不应以具足诸相见。何以故？如来说：诸相具足，即非具足，是名诸相具足。”
(More repetition on ‘A is not A, thus is called A’)
“须菩提！汝勿谓如来作是念：‘我当有所说法。’莫作是念，何以故？若人言：如来有所说法，即为谤佛，不能解我所说故。须菩提！说法者，无法可说，是名说法。”尔时，慧命须菩提白佛言：“世尊！颇有众生，于未来世，闻说是法，生信心不？”佛言：“须菩提！彼非众生，非不众生。何以故？须菩提！众生众生者，如来说非众生，是名众生。”
(More repetition on ‘A is not A, thus is called A’)
须菩提白佛言：“世尊！佛得阿耨多罗三藐三菩提，为无所得耶？”佛言：“如是，如是。须菩提！我于阿耨多罗三藐三菩提乃至无有少法可得，是名阿耨多罗三藐三菩提。”
(More repetition on ‘A is not A, thus is called A’)
复次，须菩提！是法平等，无有高下，是名阿耨多罗三藐三菩提；以无我、无人、无众生、无寿者，修一切善法，即得阿耨多罗三藐三菩提。须菩提！所言善法者，如来说即非善法，是名善法。
(More repetition on ‘A is not A, thus is called A’)
“须菩提！若三千大千世界中所有诸须弥山王，如是等七宝聚，有人持用布施；若人以此《般若波罗蜜经》，乃至四句偈等，受持、为他人说，于前福德百分不及一，百千万亿分，乃至算数譬喻所不能及。”
(Further emphasis that this sutra is important)
“须菩提！于意云何？汝等勿谓如来作是念：‘我当度众生。’须菩提！莫作是念。何以故？实无有众生如来度者。若有众生如来度者，如来则有我、人、众生、寿者。须菩提！如来说：‘有我者，则非有我，而凡夫之人以为有我。’须菩提！凡夫者，如来说即非凡夫。”
(More repetition on ‘A is not A, thus is called A’)
“须菩提！于意云何？可以三十二相观如来不？”须菩提言：“如是！如是！以三十二相观如来。”佛言：“须菩提！若以三十二相观如来者，转轮圣王即是如来。”须菩提白佛言：“世尊！如我解佛所说义，不应以三十二相观如来。”尔时，世尊而说偈言：“若以色见我，以音声求我，是人行邪道，不能见如来”
(More repetition on ‘A is not A, thus is called A’) “Seeing me via six senses is not the ultimate practice. Following that path does not lead to tathagata.”
“须菩提！汝若作是念：‘如来不以具足相故，得阿耨多罗三藐三菩提。’须菩提！莫作是念，‘如来不以具足相故，得阿耨多罗三藐三菩提。’须菩提！汝若作是念，发阿耨多罗三藐三菩提心者，说诸法断灭。莫作是念！何以故？发阿耨多罗三藐三菩提心者，于法不说断灭相。”
“Subhuti, do not think all phenomena are unreal. Enlightened ones do not consider phenomena as unreal.”
“须菩提！若菩萨以满恒河沙等世界七宝布施；若复有人知一切法无我，得成于忍，此菩萨胜前菩萨所得功德。须菩提！以诸菩萨不受福德故。”须菩提白佛言：“世尊！云何菩萨不受福德？”“须菩提！菩萨所作福德，不应贪著，是故说不受福德。”
“Subhuti, a bodhisattva does not gain merits.”
“须菩提！若有人言：如来若来若去、若坐若卧，是人不解我所说义。何以故？如来者，无所从来，亦无所去，故名如来。”
“Subhuti, if someone claims that tathagata comes or goes, sits or sleeps, then he does not understand my words. Tathagata has nowhere to come and nowhere to go, that is why it is called tathagata.”
“须菩提！若善男子、善女人，以三千大千世界碎为微尘，于意云何？是微尘众宁为多不？”“甚多，世尊！何以故？若是微尘众实有者，佛则不说是微尘众，所以者何？佛说：微尘众，即非微尘众，是名微尘众。世尊！如来所说三千大千世界，即非世界，是名世界。何以故？若世界实有，即是一合相。如来说：‘一合相，即非一合相，是名一合相。’须菩提！一合相者，即是不可说，但凡夫之人贪著其事。”
(More repetition on ‘A is not A, thus is called A’)
“须菩提！若人言：佛说我见、人见、众生见、寿者见。须菩提！于意云何？是人解我所说义不？”“不也，世尊！是人不解如来所说义。何以故？世尊说：我见、人见、众生见、寿者见，即非我见、人见、众生见、寿者见，是名我见、人见、众生见、寿者见。”“须菩提！发阿耨多罗三藐三菩提心者，于一切法，应如是知，如是见，如是信解，不生法相。须菩提！所言法相者，如来说即非法相，是名法相。”
(More repetition on ‘A is not A, thus is called A’)
“须菩提！若有人以满无量阿僧祗世界七宝持用布施，若有善男子、善女人发菩提心者，持于此经，乃至四句偈等，受持读诵，为人演说，其福胜彼。云何为人演说，不取于相，如如不动。何以故？”“一切有为法，如梦幻泡影，如露亦如电，应作如是观”佛说是经已，长老须菩提及诸比丘、比丘尼、优婆塞、优婆夷，一切世间、天、人、阿修罗，闻佛所说，皆大欢喜，信受奉行。
“All conditioned phenomena are like dreams and illusions, are like dew and lightening’s flash. That is the proper way to perceive them.”
