Chinese
大千世界。何以故？若世界实有，如来则有聚执。佛说聚执者，说为非聚执，是故说为聚执。” “妙生！此聚执者，是世言论，然其体性，实无可说，但是愚夫异生之所妄执。 “妙生！如有说云：‘佛说我见、众生见、寿者见、更求趣见。’者，是为正说为不正耶？”妙生言：“不尔，世尊！何以故？若有我见如来说者，即是非见，故名我见。” “妙生！诸有发趣菩萨乘者，于一切法，应如是知，如是见，如是解。如是解者，乃至法想亦无所住。何以故？妙生！法想、法想者，如来说为非想，故名法想、法想。 “妙生！若有人以满无量无数世界七宝，持用布施。若复有人，能于此经，乃至受持读诵四句伽他，令其通利，广为他人正说其义，以是因缘所生福聚，极多于彼无量无数。云何正说？无法可说，是名正说。” 尔时，世尊说伽他曰： “一切有为法， 如星、翳、灯、幻， 露、泡、梦、电、云， 应作如是观。” 尔时，薄伽梵说是经已，具寿妙生，及诸菩萨摩诃萨、苾刍、苾刍尼、邬波索迦、邬波斯迦，一切世间天、人、阿苏罗等，皆大欢喜，信受奉行。 佛说能断金刚般若波罗蜜多经 现代汉语译本：‘大千世界’（指广阔无垠的宇宙）。为什么这样说呢？如果世界真的实有，如来（佛的称号）就会有执着。佛所说的‘执着’，其实是指‘非执着’，所以才称为‘执着’。 ‘妙生’（佛的弟子名）！这种‘执着’，是世俗的言论，但它的本质，实际上是无法用语言描述的，只是愚昧无知的凡夫俗子妄加执着。 ‘妙生’！如果有人说：‘佛说有我见（执着于自我的见解）、众生见（执着于众生的见解）、寿者见（执着于寿命的见解）、更求趣见（执着于追求轮回的见解）。’这样说是正确的还是不正确的呢？”妙生回答说：“不正确，世尊！为什么呢？如果如来说有我见，那它就不是真正的见解，所以才称为我见。” ‘妙生’！所有发愿修行菩萨乘（大乘佛教）的人，对于一切法（世间万物），都应该这样认知，这样看待，这样理解。这样理解的人，甚至连‘法’的观念也不应执着。为什么呢？‘妙生’！所谓的‘法想’（对法的执着），如来说它不是真正的‘想’，所以才称为‘法想’。 ‘妙生’！如果有人用充满无量无数世界的七宝（珍贵的宝物）来布施。如果另有人，能够受持这部经，甚至只是读诵其中的四句偈语，并能理解通透，广泛地为他人正确地讲解其中的含义，那么由此产生的福德，远远超过前者用无量无数七宝布施的福德。怎样才是正确的讲解呢？就是说没有固定的说法，这才是正确的讲解。 这时，世尊说了偈语： ‘一切有为法（由因缘和合而生的事物），如同星辰、眼翳、灯火、幻术，露珠、水泡、梦境、闪电、云彩，都应该这样看待。’ 这时，薄伽梵（佛的尊号）说完这部经后，具寿妙生（佛的弟子名），以及各位菩萨摩诃萨（大菩萨）、比丘（出家男众）、比丘尼（出家女众）、邬波索迦（在家男众）、邬波斯迦（在家女众），以及一切世间的天人、阿修罗（非天神）等，都非常欢喜，信受奉行。 佛说能断金刚般若波罗蜜多经（《金刚经》的完整名称）
English
English version: 'The great chiliocosm (referring to the vast universe). Why is that? If the world were truly existent, the Tathagata (an epithet of the Buddha) would have attachment. What the Buddha calls 'attachment' is actually 'non-attachment,' hence it is called 'attachment.' 'Subhuti (a disciple of the Buddha)! This 'attachment' is worldly discourse, but its essence is actually indescribable; it is merely the false attachment of ignorant ordinary beings. 'Subhuti! If someone were to say, 'The Buddha speaks of self-view (attachment to the view of self), sentient being view (attachment to the view of sentient beings), life-span view (attachment to the view of a life span), and the view of seeking further existence (attachment to the view of seeking rebirth).' Would that be correct or incorrect?' Subhuti replied, 'Incorrect, World Honored One! Why? If the Tathagata were to speak of self-view, it would not be a true view, hence it is called self-view.' 'Subhuti! All those who aspire to the Bodhisattva path (Mahayana Buddhism) should understand, perceive, and comprehend all dharmas (all things in the world) in this way. Those who comprehend in this way should not even cling to the concept of 'dharma.' Why? 'Subhuti! The so-called 'dharma-thought' (attachment to the concept of dharma), the Tathagata says it is not a true 'thought,' hence it is called 'dharma-thought.' 'Subhuti! If someone were to give alms with the seven treasures (precious jewels) filling countless worlds, and if another person were to receive and uphold this sutra, even just reciting four lines of a verse, and understand it thoroughly, and widely and correctly explain its meaning to others, then the merit generated from this would far exceed the merit of the former who gave alms with countless treasures. How is it correct to explain? It is to say that there is no fixed way to explain, that is the correct explanation.' At that time, the World Honored One spoke a verse: 'All conditioned dharmas (things that arise from causes and conditions) are like stars, cataracts, lamps, illusions, dewdrops, bubbles, dreams, lightning, and clouds; they should be viewed in this way.' At that time, after the Bhagavan (an epithet of the Buddha) finished speaking this sutra, the Venerable Subhuti (a disciple of the Buddha), and all the Bodhisattva Mahasattvas (great Bodhisattvas), Bhikshus (monks), Bhikshunis (nuns), Upasakas (laymen), Upasikas (laywomen), and all the beings in the world, including gods, humans, and Asuras (demigods), were all greatly delighted, believed, accepted, and practiced it. The Sutra of the Perfection of Wisdom that Cuts Like a Vajra (the full name of the 'Diamond Sutra') --------------------------------------------------------------------------------