金 剛 經 導 讀

金剛般若波羅蜜經  姚秦  鳩摩羅什  譯

「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。

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，則為荷擔如來阿耨多羅三藐三菩提。

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，則為是塔，皆應恭敬，作禮圍繞，以諸華香而散其處。」

能斷金剛般若波羅蜜多經  唐  玄奘  譯 

「復次，善現！假使善男子或善女人，日初時分以殑伽河沙等自體布施，日中時分復以殑伽河沙等自體布施，日後時分亦以殑伽河沙等自體布施，由此法門，經於俱胝那庾多百千劫以自體布施。若有聞說如是法門，不生誹謗，由此因緣所生福聚，尚多於前無量無數，何況能於如是法門具足畢竟、書寫、受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意！

「復次，善現！如是法門不可思議、不可稱量，應當希冀不可思議所感異熟。善現！如來宣說如是法門，為欲饒益趣最上乘諸有情故，為欲饒益趣最勝乘諸有情故。善現！若有於此法門受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意，即為如來以其佛智悉知是人，即為如來以其佛眼悉見是人，則為如來悉覺是人。如是有情一切成就無量福聚，皆當成就不可思議、不可稱量無邊福聚。善現！如是一切有情，其肩荷擔如來無上正等菩提。

何以故？善現！如是法門非諸下劣信解有情所能聽聞，非諸我見、非諸有情見、非諸命者見、非諸士夫見、非諸補特伽羅見、非諸意生見、非諸摩納婆見、非諸作者見、非諸受者見所能聽聞。此等若能受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意，無有是處。

「復次，善現！若地方所聞此經典，此地方所當為世間諸天及人、阿素洛等之所供養、禮敬、右遶如佛靈廟。

佛說能斷金剛般若波羅蜜多經  唐  義淨  譯

「妙生！若有善男子善女人，初日分以殑伽河沙等身布施，中日分復以殑伽河沙等身布施，後日分亦以殑伽河沙等身布施，如是無量百千萬億劫，以身布施。若復有人，聞此經典，不生毀謗，其福勝彼，何況書寫受持讀誦，為人解說。

「妙生！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，廣為他說，如來悉知悉見是人，皆得成就不可量不可稱不可思議福業之聚。當知是人，則為以肩荷負如來無上菩提。

何以故？妙生！若樂小法者，則著我見眾生見壽者見更求趣見，是人若能讀誦受持此經，無有是處。

「妙生！所在之處，若有此經，當知此處，則是制底，一切世間天人阿蘇羅，所應恭敬，作禮圍繞，以諸香華供養其處。

金剛般若波羅蜜經  陳  真諦  譯 

「復次，須菩提！若有善男子善女人，於日前分布施身命，如上所說諸恆沙數；於日中分布施身命，於日後分布施身命，皆如上說諸恆沙數。如是無量百千萬億劫，以身命布施。若復有人，聞此經典，不起誹謗，以是因緣，生福多彼無量無數。何況有人書寫受持讀誦，教他修行，為人廣說。

復次，須菩提！如是經典不可思量，無能與等。如來但為憐愍利益能行無上乘人，及行無等乘人說。若復有人，於未來世，受持讀誦，教他修行，正說是經，如來悉知是人，悉見是人，與無數無量不可思議無等福聚而共相應。如是等人，由我身分，則能荷負無上菩提。

何以故？須菩提！如是經典，若下願樂人，及我見眾生見壽者見受者見如此等人，能聽能修讀誦教他正說，無有是處。

復次，須菩提！隨所在處，顯說此經，一切世間天人阿脩羅等，皆應供養，作禮右繞。當知此處，於世間中即成支提。

Diamond Cutter  孔茲  英譯

And if, Subhuti, a woman or man should renounce in the morning all their belongings as many times as there are grains of sand in the river Ganges, and if they should do likewise at noon and in the evening, and if in this way they should renounce all their belongings for many hundreds of thousands of millions of milliards of aeons; and someone else, on hearing this discourse on Dharma, would not reject it; then the latter would on the strength of that beget a greater heap of merit, immeasurable and incalculable. What then should we say of him who, after writing it, would learn it, bear it in mind, recite, study and illuminate it in full detail for others?

Moreover, Subhuti, (1) unthinkable and (2) incomparable is this discourse on Dharma. (3) The Tathagata has taught it for the weal of beings who have set out in the best, in the most excellent vehicle. Those who will take up this discourse on Dharma, bear it in mind, recite, study and illuminate it in full detail for others, the Tathagata has known them with his Buddha-cognition, the Tathagata has seen them with his Buddha-eye, the Tathagata has fully known them. All these beings, Subhuti, will be blest with an immeasurable heap of merit, they will be blest with a heap of merit unthinkable, incomparable, measureless and illimitable. All these beings, Subhuti, will carry along an equal share of enlightenment.

And why? (4) Because it is not possible, Subhuti, that this discourse on Dharma could be heard by beings of inferior resolve, nor by such as have a self in view, a being, a soul, or a person. Nor can beings who have not taken the pledge of Bodhi-beings either hear this discourse on Dharma, or take it up, bear it in mind, recite or study it. That cannot be.

(1) Moreover, Subhuti, the spot of earth where this Sutra will be revealed, that spot of earth will be worthy of worship by the whole world with its Gods, men and Asuras, worthy of being saluted respectfully, worthy of being honoured by circumambulation, like a shrine will be that spot of earth.