Chinese
佛言：“须菩提！我今觉汝，我今示汝。诸恒伽中所有沙数尔许世界，若有善男子、善女人，以七宝遍满，持施如来应供正遍觉知。须菩提！汝意云何？此人以是因缘得福多不？”须菩提言：“甚多，世尊！甚多，修伽陀！此人以是因缘生福甚多。” “须菩提！若善男子、善女人，以七宝遍满尔所恒伽沙世界持用布施。若善男子、善女人，从此经典乃至四句偈等，恭敬受持为他正说。是人所生福德，最胜于彼无量无数。 “复次，须菩提！随所在处，若有人能从是经典，乃至四句偈等读诵讲说，当知此处于世间中即成支提。一切人、天及阿修罗等皆应恭敬。何况有人尽能受持读诵如此经典，当知是人则与无上希有之法而共相应，是土地处大师在中，或随有一可尊重人。”佛说是已。 净命须菩提白佛言：“世尊！如是经典名号云何？我等云何奉持？” 佛告须菩提：“此经名‘金刚般若波罗蜜’，以是名字汝当奉持。何以故？须菩提！是般若波罗蜜，如来说非般若波罗蜜。须菩提！汝意云何？颇有一法一佛说不？”须菩提言：“不也，世尊！无有一法一如来说。” 佛告须菩提：“三千大千世界所有微尘，是为多不？”须菩提言：“此世界微尘，甚多，世尊 现代汉语译本：更何况是那些沙子呢？' 佛陀说：'须菩提！我现在要让你明白，我现在要告诉你。在所有恒河中的沙子数量那么多的世界里，如果有善男子、善女人，用七宝装满这些世界，用来布施给如来应供正遍觉知（如来的十个称号之一，意为应受供养、遍知一切的觉悟者）。须菩提！你认为如何？这个人因为这个因缘得到的福报多不多？'须菩提说：'非常多，世尊！非常多，修伽陀（如来的十个称号之一，意为善逝）！这个人因为这个因缘所生的福报非常多。' '须菩提！如果善男子、善女人，用七宝装满那么多恒河沙数的世界用来布施。如果善男子、善女人，从这部经典，乃至四句偈等，恭敬地接受、持诵，并为他人正确解说。这个人所生的福德，最胜过前者，无量无数。' '再者，须菩提！无论在什么地方，如果有人能够从这部经典，乃至四句偈等，读诵讲说，应当知道这个地方在世间中就成了佛塔（支提，梵文caitya的音译，指佛塔或佛龛）。一切人、天以及阿修罗等都应当恭敬。更何况有人能够完全接受、持诵这部经典，应当知道这个人就与无上稀有的佛法相应，这个地方有大师在其中，或者有任何值得尊敬的人。'佛陀说完这些话。 净命须菩提（须菩提的别称，意为生活清净）对佛陀说：'世尊！这部经典的名字叫什么？我们应当如何奉持？' 佛陀告诉须菩提：'这部经名叫《金刚般若波罗蜜》（意为能断一切烦恼，到达智慧彼岸的智慧）。你们应当以这个名字奉持。为什么呢？须菩提！这般若波罗蜜，如来说它不是般若波罗蜜。须菩提！你认为如何？有没有一种法是如来说的呢？'须菩提说：'不是的，世尊！没有一种法是如来说的。' 佛陀告诉须菩提：'三千大千世界所有的微尘，是多还是不多？'须菩提说：'这个世界的微尘，非常多，世尊！'
English
English version: 'How much more so the sand?' The Buddha said, 'Subhuti! I now awaken you, I now show you. If there are good men and good women who fill as many worlds as there are sands in all the Ganges Rivers with the seven treasures, and use them to give as alms to the Tathagata, the Arhat, the Samyaksambuddha (one of the ten titles of the Buddha, meaning the one who is worthy of offerings, the one who has attained perfect enlightenment). Subhuti, what do you think? Would this person gain much merit from this cause?' Subhuti said, 'Very much, World Honored One! Very much, Sugata (one of the ten titles of the Buddha, meaning the one who has gone well)! This person would gain very much merit from this cause.' 'Subhuti! If good men and good women were to fill as many worlds as there are sands in the Ganges with the seven treasures and use them for almsgiving. If good men and good women were to respectfully receive, uphold, and correctly explain even a four-line verse from this sutra, the merit they would generate would be far superior, immeasurable and countless.' 'Furthermore, Subhuti! Wherever there is a place where someone can read and explain even a four-line verse from this sutra, know that this place in the world becomes a stupa (caitya, a Sanskrit word referring to a Buddhist shrine or pagoda). All humans, devas, and asuras should pay respect. How much more so if someone can fully receive and uphold this sutra, know that this person is in accordance with the unsurpassed and rare Dharma, and that the master is present in this place, or any person worthy of respect.' The Buddha finished speaking. The pure-living Subhuti (a title for Subhuti, meaning one who lives purely) said to the Buddha, 'World Honored One! What is the name of this sutra? How should we uphold it?' The Buddha told Subhuti, 'This sutra is named the 'Diamond Prajnaparamita' (meaning the wisdom that can cut through all afflictions and reach the other shore of wisdom). You should uphold it by this name. Why? Subhuti! This Prajnaparamita, the Tathagata says it is not Prajnaparamita. Subhuti! What do you think? Is there any Dharma that the Tathagata has spoken?' Subhuti said, 'No, World Honored One! There is no Dharma that the Tathagata has spoken.' The Buddha told Subhuti, 'Are the dust particles in the three thousand great thousand worlds many or not?' Subhuti said, 'The dust particles of this world are very many, World Honored One!' -------------------------------------------------------------------------------- ！甚多，修伽陀！何以故？世尊！此诸微尘，如来说非微尘，故名微尘。此诸世界，如来说非世界，故说世界。” 佛告须菩提：“汝意云何？可以三十二大人相见如来不？”须菩提言：“不也，世尊！何以故？此三十二大人相，如来说非相，故说三十二大人相。” 佛告须菩提：“若有善男子、善女人，如诸恒伽所有沙数，如是沙等身命舍以布施。若有善男子、善女人，从此经典乃至四句偈等，恭敬受持为他正说。此人以是因缘，生福多彼无量无数。” 尔时净命须菩提由法利疾，即便悲泣抆泪而言：“希有，世尊！希有，修伽陀！如此经典如来所说，我从昔来至得圣慧，未曾闻说如是经典。何以故？世尊说般若波罗蜜，即非般若波罗蜜，故说般若波罗蜜。世尊！当知是人则与无上希有之法而共相应，闻说经时能生实想。世尊！是实想者，实非有想，是故如来说名实想、说名实想。世尊！此事于我非为希有，正说经时我生信解。世尊！于未来世若有众生，恭敬受持为他正说，当知是人则与无上希有之法而共相应。世尊！此人无复我想、众生想、寿者想、受者想。何以故？我想、众生想、寿者想、受者想，即是非想。何以故？诸佛世尊解脱诸想尽无余故。”说是言已。 佛告须菩提：“如是 { "translations": [ "现代汉语译本：‘修伽陀（如来）！确实非常多。’为什么呢？世尊！这些微尘，如来说它们不是微尘，所以才叫做微尘。这些世界，如来说它们不是世界，所以才叫做世界。”， "佛告诉须菩提：‘你的意思如何？可以凭借三十二大人相来见到如来吗？’须菩提说：‘不可以，世尊！为什么呢？这三十二大人相，如来说它们不是相，所以才叫做三十二大人相。’", "佛告诉须菩提：‘如果有善男子、善女人，像恒河沙那样多的沙子，用这些沙子数量的身体生命来布施。如果有善男子、善女人，从这部经典乃至四句偈等，恭敬地接受、持诵并为他人正确解说。这个人因为这个因缘，所生的福德比前者多到无法衡量。’", "那时，净命须菩提因为佛法的利益迅速增长，就悲伤地哭泣，擦着眼泪说：‘稀有啊，世尊！稀有啊，修伽陀！像这样如来所说的经典，我从过去到现在获得圣慧，从未听闻过这样的经典。为什么呢？世尊说般若波罗蜜（智慧的彼岸），它就不是般若波罗蜜，所以才叫做般若波罗蜜。世尊！应当知道这个人就与无上稀有的佛法相应，听闻经典时能生起真实的念头。世尊！这个真实的念头，实际上不是有念头，所以如来说它叫做真实的念头，说它叫做真实的念头。世尊！这件事对我来说并不稀有，当您正确解说经典时，我就产生了信解。世尊！在未来世，如果有众生，恭敬地接受、持诵并为他人正确解说，应当知道这个人就与无上稀有的佛法相应。世尊！这个人不再有我相、众生相、寿者相、受者相。为什么呢？我相、众生相、寿者相、受者相，就不是相。为什么呢？诸佛世尊解脱一切相，没有丝毫剩余。’说完这些话后。", "佛告诉须菩提：‘是这样的’" ], "english_translations": [ "English version: 'Indeed, very many, Sugata (Tathagata)! Why is that? World Honored One! These dust particles, the Tathagata says they are not dust particles, therefore they are called dust particles. These worlds, the Tathagata says they are not worlds, therefore they are called worlds.'", "The Buddha said to Subhuti, 'What do you think? Can the Tathagata be seen by the thirty-two marks of a great man?' Subhuti said, 'No, World Honored One! Why is that? These thirty-two marks of a great man, the Tathagata says they are not marks, therefore they are called the thirty-two marks of a great man.'", "The Buddha said to Subhuti, 'If there is a good man or a good woman who gives away as many bodies and lives as there are sands in the Ganges River. If there is a good man or a good woman who, from this sutra, even just a four-line verse, respectfully receives, upholds, and correctly explains it to others. This person, because of this cause and condition, will generate immeasurable and countless blessings.'", "At that time, the pure-living Subhuti, due to the swift benefit of the Dharma, immediately wept with tears and said, 'Rare indeed, World Honored One! Rare indeed, Sugata! Such a sutra as spoken by the Tathagata, from the past until now when I attained holy wisdom, I have never heard of such a sutra. Why is that? The World Honored One speaks of Prajna Paramita (Perfection of Wisdom), which is not Prajna Paramita, therefore it is called Prajna Paramita. World Honored One! It should be known that this person is in accordance with the unsurpassed and rare Dharma, and when hearing the sutra, can generate a real thought. World Honored One! This real thought is actually not a thought, therefore the Tathagata calls it a real thought, calls it a real thought. World Honored One! This matter is not rare for me, when you correctly explain the sutra, I generate faith and understanding. World Honored One! In the future, if there are sentient beings who respectfully receive, uphold, and correctly explain it to others, it should be known that this person is in accordance with the unsurpassed and rare Dharma. World Honored One! This person no longer has the thought of self, the thought of sentient beings, the thought of a life span, or the thought of a receiver. Why is that? The thought of self, the thought of sentient beings, the thought of a life span, and the thought of a receiver are not thoughts. Why is that? The Buddhas, World Honored Ones, are liberated from all thoughts without any remainder.' Having spoken these words.", "The Buddha said to Subhuti, 'It is so.'" ] } --------------------------------------------------------------------------------
Chinese
，须菩提！如是。当知是人则与无上希有之法而共相应。是人闻说此经，不惊不怖不畏。何以故？须菩提！此法如来所说，是第一波罗蜜。此波罗蜜如来所说，无量诸佛亦如是说，是故说名第一波罗蜜。 “复次，须菩提，是如来忍辱波罗蜜，即非波罗蜜。何以故？须菩提！昔时我为迦陵伽王斩斫身体骨肉离碎。我于尔时，无有我想、众生想、寿者想、受者想，无想、非无想。何以故？须菩提！我于尔时，若有我想、众生想、寿者想、受者想，是时则应生瞋恨想。须菩提！我忆过去五百生中，作大仙人名曰说忍。于尔生中，心无我想、众生想、寿者想、受者想。是故须菩提！菩萨摩诃萨舍离一切想，于无上菩提应发起心，不应生住色心，不应生住声、香、味、触心，不应生住法心，不应生住非法心，不应生有所住心。何以故？若心有住则为非住。故如来说：‘菩萨无所住心应行布施。’ “复次，须菩提！菩萨应如是行施，为利益一切众生。此众生想即是非想。如是一切众生，如来说即非众生。何以故？诸佛世尊远离一切想故。 “须菩提！如来说实、说谛、说如、说非虚妄。复次，须菩提！是法如来所觉，是法如来所说，是法非实非虚。须菩提！譬如有人在于盲闇，如是当知菩萨堕相行堕相施。 现代汉语译本： 须菩提！是这样的。应当知道，这个人就与无上稀有之法相应。这个人听闻解说这部经，不会感到惊讶、恐惧或害怕。为什么呢？须菩提！这部法是如来所说的，是第一波罗蜜（到达彼岸的方法）。这波罗蜜是如来所说的，无量诸佛也是这样说的，所以称为第一波罗蜜。 “再者，须菩提，如来说的忍辱波罗蜜（忍耐到达彼岸的方法），实际上不是波罗蜜。为什么呢？须菩提！过去我被迦陵伽王（古代印度的一位暴君）砍断身体，骨肉分离破碎。那时，我没有我相、众生相、寿者相、受者相，没有想，也没有非想。为什么呢？须菩提！我那时，如果有了我相、众生相、寿者相、受者相，那时就应该生起嗔恨的想法。须菩提！我回忆过去五百世中，做大仙人，名字叫做说忍。在那一生中，心中没有我相、众生相、寿者相、受者相。所以，须菩提！菩萨摩诃萨（伟大的菩萨）应当舍弃一切的相，对于无上菩提（最高的觉悟）应当发起心，不应该生起执着于色（物质）的心，不应该生起执着于声、香、味、触（感官）的心，不应该生起执着于法（规律）的心，不应该生起执着于非法（非规律）的心，不应该生起有所执着的心。为什么呢？如果心有所执着，就不是真正的无执着。所以如来说：‘菩萨应当以无所执着的心来行布施。’ “再者，须菩提！菩萨应当这样行布施，为了利益一切众生。这个众生相实际上不是真正的相。像这样的一切众生，如来说实际上不是众生。为什么呢？诸佛世尊（所有佛）远离一切的相的缘故。 “须菩提！如来说的是真实、真谛、如如（真理的本性）、非虚妄的。再者，须菩提！这部法是如来所觉悟的，这部法是如来所说的，这部法既不是真实的也不是虚妄的。须菩提！譬如有人处于黑暗之中，应当知道菩萨如果执着于相而行，执着于相而布施，也是如此。”
English
English version: Subhuti, it is so. It should be known that this person is in accordance with the unsurpassed and rare Dharma. This person, upon hearing this sutra explained, will not be startled, frightened, or afraid. Why is that? Subhuti, this Dharma, as spoken by the Tathagata, is the foremost Paramita (perfection). This Paramita, as spoken by the Tathagata, is also spoken by countless Buddhas; therefore, it is called the foremost Paramita. Furthermore, Subhuti, the Tathagata's Paramita of Patience (Kshanti Paramita) is actually not a Paramita. Why is that? Subhuti, in the past, when I was being dismembered by King Kalinga, my body and flesh were torn apart. At that time, I had no thought of self, no thought of beings, no thought of a life span, no thought of a receiver, no thought, and no non-thought. Why is that? Subhuti, at that time, if I had thoughts of self, thoughts of beings, thoughts of a life span, or thoughts of a receiver, then I would have given rise to thoughts of anger. Subhuti, I recall in the past five hundred lives, I was a great sage named 'Saying Patience'. In those lives, my mind had no thoughts of self, no thoughts of beings, no thoughts of a life span, and no thoughts of a receiver. Therefore, Subhuti, a Bodhisattva Mahasattva (great Bodhisattva) should abandon all thoughts and generate the mind for unsurpassed Bodhi (supreme enlightenment). One should not generate a mind that dwells on form (rupa), nor should one generate a mind that dwells on sound, smell, taste, or touch (sensations), nor should one generate a mind that dwells on Dharma (principles), nor should one generate a mind that dwells on non-Dharma, nor should one generate a mind that dwells on anything. Why is that? If the mind dwells on something, it is not truly dwelling. Therefore, the Tathagata said: 'A Bodhisattva should practice giving with a mind that does not dwell on anything.' Furthermore, Subhuti, a Bodhisattva should practice giving in this way, for the benefit of all beings. This thought of beings is actually not a true thought. All such beings, as the Tathagata says, are actually not beings. Why is that? Because all the Buddhas, the World Honored Ones, are free from all thoughts. Subhuti, the Tathagata speaks of truth, speaks of reality, speaks of suchness (tathata), and speaks of non-falsity. Furthermore, Subhuti, this Dharma is what the Tathagata has awakened to, this Dharma is what the Tathagata has spoken, this Dharma is neither real nor unreal. Subhuti, it is like a person in darkness; it should be known that a Bodhisattva who is attached to forms in practice and attached to forms in giving is like that. --------------------------------------------------------------------------------