English
English version: ‘World Honored One! If one clings to the idea that the world is real, that is a ‘clinging to one’ (a clinging to a single view). This ‘clinging to one,’ the Tathagata says is not a clinging, therefore it is called ‘clinging to one.’’ The World Honored Buddha said, ‘Subhuti! This ‘clinging to one’ is merely a worldly expression. Subhuti! This Dharma (referring to ‘clinging to one’) is not a Dharma that can be expressed in words; it is what ignorant ordinary people, like infants, are attached to and understand in a biased way.’ ‘Subhuti! If someone says, ‘The Tathagata speaks of a self-view (clinging to the view of self), a sentient being view (clinging to the view of sentient beings), a life-span view (clinging to the view of a life-span), and a receiver view (clinging to the view of a receiver).’ Subhuti! What do you think? Is this person speaking correctly?’ Subhuti said, ‘Not correctly, World Honored One! Not correctly, Sugata (Tathagata)! Why is that? The self-view, sentient being view, life-span view, and receiver view that the Tathagata speaks of are actually not true views, therefore they are called self-view, sentient being view, life-span view, and receiver view.’ ‘Subhuti! If a person practices the Bodhisattva path, they should understand, see, and believe in all Dharmas in this way; they should practice in this way, so that the attachment to Dharma does not arise. Why is that? Subhuti! This attachment to Dharma, the Tathagata says it is not a true attachment, therefore it is called attachment to Dharma.’ ‘Subhuti! If a Bodhisattva Mahasattva (great Bodhisattva) uses the seven treasures that fill countless immeasurable worlds to give as alms, and if a good man or good woman, from this Prajna Paramita Sutra, even just a four-line verse, receives, upholds, recites, teaches others to practice, and widely explains it to others. This good man or good woman, because of this cause, the merit they generate is greater than the merit of giving countless immeasurable seven treasures as alms. How is this sutra explained? It is like there is no explanation, therefore it is said to be explained.’ ‘Like the unmoving suchness (the true nature does not change), there is always the correct teaching. One should observe conditioned dharmas (phenomena arising from causes and conditions), like darkness, a cataract, a lamp, an illusion, dew, a bubble, a dream, lightning, and a cloud.’ At that time, after the World Honored One finished speaking this sutra, the great elder Subhuti, his heart filled with joy, and all the Bhikkhus, Bhikkhunis, Upasakas, Upasikas, humans, devas, asuras, and all beings in the world, were overjoyed, believed, and practiced accordingly. -------------------------------------------------------------------------------- 行。 金刚般若波罗蜜经
Chinese
西天竺优禅尼国三藏法师，号拘罗那他，此云真谛。梁武皇帝远遣迎接，经游闽、越，暂憩梁安。太守王方赊乃勤心正法，性爱大乘，仍于建造伽蓝，请弘兹典。法师不乖本愿，受三请而默然。寻此旧经甚有脱误。即于壬午年五月一日重翻，天竺定文依婆薮论释，法师善解方言，无劳度语。瞩彼玄文，宣此奥说。对偕宗法师、法虔等并共笔受。至九月二十五日，文义都竟。经本一卷，文义十卷。法虔尔目，仍愿造一百部，流通供养，并讲之十遍。普愿众生因此正说速至涅槃，常流应化。 现代汉语译本 《金刚般若波罗蜜经》 西天竺优禅尼国的三藏法师，号拘罗那他（Kulanatha，意为真谛），梁武帝派遣使者远道迎接他。他途经闽地和越地，在梁安短暂休息。太守王方赊虔诚地信仰正法，特别是大乘佛教，于是建造了伽蓝（僧伽居住的寺院），并邀请法师弘扬这部经典。法师没有违背自己的本愿，接受了三次邀请后默然应允。他发现旧的经文有很多脱漏和错误，便在壬午年五月一日重新翻译。他依据天竺的定本和婆薮（Vasubandhu）的论释进行翻译。法师精通各种方言，无需翻译人员。他专注于深奥的经文，宣讲其中的奥义。宗法师和法虔等一同参与笔录。到九月二十五日，经文和义理全部完成。经本共一卷，义理共十卷。法虔发愿要抄写一百部经书，流通供养，并讲解十遍。普遍希望众生能因此正法教说，迅速达到涅槃（Nirvana，佛教的最高境界），常住于应化之境。
English
English version The Diamond Prajna Paramita Sutra The Tripitaka Master from the country of Ujjain in Western India, named Kulanatha (meaning 'True Meaning'), was welcomed by Emperor Wu of Liang, who sent envoys to greet him from afar. He traveled through Min and Yue, and briefly rested in Liang'an. The governor Wang Fangshe was devout in the true Dharma, especially the Mahayana, and thus built a Sangharama (monastery) and invited the master to propagate this scripture. The master did not go against his original vow and silently agreed after three invitations. He found many omissions and errors in the old scriptures, so he re-translated them on the first day of May in the year Renwu. He translated based on the fixed text from India and the commentary by Vasubandhu. The master was proficient in various dialects and did not need translators. He focused on the profound text and proclaimed its profound meaning. Dharma Master Zong and Faqian, among others, participated in the transcription. By the twenty-fifth day of September, the text and its meaning were completed. The scripture consists of one volume, and the meaning consists of ten volumes. Faqian vowed to copy one hundred copies of the scripture, circulate them for offering, and lecture on them ten times. It is universally hoped that all sentient beings, through this true Dharma teaching, will quickly reach Nirvana (the highest state in Buddhism) and dwell in the realm of transformation. --------------------------------------------------------------------------------