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English version 'Dharma King,' because there is no discrimination. Why is there no discrimination? Because there is no discrimination. As the sutra says, 'Why? The Buddha said that what is not a body is called the Great Body. That body which is not a body is called the Great Body.' That's why it is said like this. Why is it said like this? The verse says, 'Far from all outflows and conditioned dharmas.' That Buddha-body which receives the reward of bliss is far from all outflows. If it is like this, it is as if there is nothing. If it is like this, it is as if there is something, because there is only a pure body, because it is far from conditioned dharmas. For this reason, there is indeed a self-nature, because it does not depend on other conditions to abide. Diamond Prajna Paramita Sutra Treatise, Volume 1 Taisho Tripitaka Volume 25 No. 1511 Diamond Prajna Paramita Sutra Treatise Diamond Prajna Paramita Sutra Treatise, Volume 2 Composed by Bodhisattva Vasubandhu (Tiantian Pusa) Translated by Tripitaka Bodhiruci (Putiliuzhi) of Yuan Wei from India The Sutra says: 'The Buddha said: 'Subhuti! If there were as many sands as there are in the Ganges River, and as many Ganges Rivers as there are sands, what do you think? Are the sands of these Ganges Rivers numerous or not?' Subhuti said: 'Very numerous, World-Honored One! The Ganges Rivers alone are countless, let alone their sands!' The Buddha said: 'Subhuti! I now tell you the truth. If a good man or good woman were to fill worlds as numerous as the sands of those Ganges Rivers with the seven treasures and give them as offerings to all Buddhas Tathagatas. Subhuti! What do you think? Would that good man or good woman gain much merit?' Subhuti said: 'Very much, World-Honored One! That good man or good woman would gain very much merit.' The Buddha told Subhuti: 'If one were to fill worlds as numerous as the sands of those Ganges Rivers with the seven treasures and use them for giving, if a good man or good woman, with regard to this Dharma-gate, were to receive and uphold even a four-line verse and explain it to others, then this merit would surpass the previous merit by immeasurable asamkhyas.' The Treatise says: Previously, many metaphors of merit have been explained, why is it explained again here? The verse says: Explaining the differences of many meanings, also accomplishes a superior comparison and measurement; the later merit surpasses the previous merit. -------------------------------------------------------------------------------- 故重说胜喻。
Chinese
此义云何？前说三千世界譬喻明福德多，今重说无量三千世界故。何故不先说此喻？为渐化众生令生信心上妙义故。又前未显以何等胜功德能得大菩提故，以此喻成彼功德，是故重说胜喻。 经曰：“‘复次须菩提！随所有处说是法门，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此经。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，若尊重似佛。’尔时须菩提白佛言：‘世尊！当何名此法门？我等云何奉持？’佛告须菩提：‘是法门名为“金刚般若波罗蜜”，以是名字汝当奉持。何以故？须菩提！佛说般若波罗蜜，则非般若波罗蜜。须菩提！于意云何？如来有所说法不？’须菩提言：‘世尊！如来无所说法。’‘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：‘彼微尘甚多。世尊！’‘何以故？须菩提！是诸微尘，如来说非微尘，是名微尘。如来说世界，非世界，是名世界。’佛言：‘须菩提！于意云何？可以三十二大人相见如来不？’须菩提言：‘不也。世尊！何以故？如来说三十二大人相即是非相，是名三十二大人相。’” 论曰：云何成彼胜福？偈言： 尊重于二处， 现代汉语译本： 因此，再次宣说殊胜的比喻。 此中的含义是什么呢？之前所说的以三千世界为譬喻，是为了说明福德之多，现在再次宣说无量三千世界。为什么不先说这个比喻呢？为了逐步教化众生，使他们对殊胜微妙的意义生起信心。而且之前没有显明以何种殊胜的功德能够获得大菩提（Mahabodhi，伟大的觉悟），因此用这个比喻来成就那样的功德，所以再次宣说殊胜的比喻。 经中说：‘再者，须菩提（Subhuti）！无论在什么地方宣说这个法门，乃至仅仅是四句偈等，应当知道这个地方，一切世间的天（Deva）、人（Manusya）、阿修罗（Asura）都应当像供养佛塔寺庙一样供养它，更何况有人能够完全接受、持诵这部经。须菩提！应当知道这个人成就了最上、第一、稀有的法。如果是经典所在的地方，就如同有佛一样，应当像尊重佛一样尊重它。’当时，须菩提（Subhuti）对佛说：‘世尊！应当如何称呼这个法门？我们应当如何奉行和受持？’佛告诉须菩提（Subhuti）：‘这个法门名为“金刚般若波罗蜜（Vajracchedika-prajnaparamita）”，你们应当用这个名字来奉行和受持。为什么呢？须菩提（Subhuti）！佛所说的般若波罗蜜（Prajnaparamita），就不是般若波罗蜜（Prajnaparamita）。须菩提（Subhuti）！你认为怎么样？如来（Tathagata）有所说法吗？’须菩提（Subhuti）说：‘世尊！如来（Tathagata）没有说法。’‘须菩提（Subhuti）！你认为怎么样？三千大千世界中所有的微尘，算多吗？’须菩提（Subhuti）说：‘那些微尘非常多。世尊！’‘为什么呢？须菩提（Subhuti）！这些微尘，如来说不是微尘，这才叫做微尘。如来说世界，不是世界，这才叫做世界。’佛说：‘须菩提（Subhuti）！你认为怎么样？可以用三十二大丈夫相来观察如来（Tathagata）吗？’须菩提（Subhuti）说：‘不能。世尊！为什么呢？如来说三十二大丈夫相，就不是相，这才叫做三十二大丈夫相。’ 论中说：如何成就那殊胜的福德呢？偈颂说： 在两个地方要尊重，
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English version: Therefore, the excellent metaphor is explained again. What is the meaning of this? The previous metaphor of the three thousand worlds was to illustrate the abundance of merit. Now, the immeasurable three thousand worlds are mentioned again. Why wasn't this metaphor mentioned earlier? It was to gradually transform sentient beings, enabling them to develop faith in the supreme and subtle meaning. Furthermore, it was not previously revealed what kind of excellent merit could attain Great Bodhi (Mahabodhi, Great Enlightenment). Therefore, this metaphor is used to establish that merit, and thus the excellent metaphor is explained again. The Sutra says: 'Furthermore, Subhuti! Wherever this Dharma-door is spoken, even if it is just a four-line verse, know that in that place, all beings in the world, including Devas (Deva, gods), Manusyas (Manusya, humans), and Asuras (Asura, demigods), should make offerings as if to a Buddha's stupa or temple. How much more so if someone can fully receive, uphold, read, and recite this Sutra. Subhuti! Know that this person has achieved the most supreme, foremost, and rare Dharma. Wherever this Sutra is located, it is as if the Buddha is present, and one should respect it as one would respect the Buddha.' At that time, Subhuti (Subhuti) said to the Buddha: 'World Honored One! What should this Dharma-door be called? How should we practice and uphold it?' The Buddha told Subhuti (Subhuti): 'This Dharma-door is called the 'Vajracchedika-prajnaparamita (Vajracchedika-prajnaparamita, Diamond Perfection of Wisdom Sutra),' and you should practice and uphold it by this name. Why? Subhuti (Subhuti)! The Prajnaparamita (Prajnaparamita, Perfection of Wisdom) spoken by the Buddha is not the Prajnaparamita (Prajnaparamita). Subhuti (Subhuti)! What do you think? Does the Tathagata (Tathagata, Thus Come One) have any Dharma to speak?' Subhuti (Subhuti) said: 'World Honored One! The Tathagata (Tathagata) has no Dharma to speak.' 'Subhuti (Subhuti)! What do you think? Are the dust particles in the three thousand great thousand worlds numerous?' Subhuti (Subhuti) said: 'Those dust particles are very numerous, World Honored One!' 'Why? Subhuti (Subhuti)! These dust particles, the Tathagata (Tathagata) says are not dust particles; that is why they are called dust particles. The Tathagata (Tathagata) speaks of a world, but it is not a world; that is why it is called a world.' The Buddha said: 'Subhuti (Subhuti)! What do you think? Can the Tathagata (Tathagata) be seen by the thirty-two major marks of a great man?' Subhuti (Subhuti) said: 'No, World Honored One! Why? The Tathagata (Tathagata) says that the thirty-two major marks of a great man are not marks; that is why they are called the thirty-two major marks of a great man.' The Treatise says: How is that excellent merit accomplished? The verse says: Respect in two places, -------------------------------------------------------------------------------- 因习证大体； 彼因习烦恼， 此降伏染福。
Chinese
此义云何？尊重于二处者，一者所说处，随何等处说此经，令生尊重奇特相故；二者能说人，随何等人能受持及说，以尊重经论故，非七宝等随何处舍、随何人能舍，如是生敬重故，此法门与一切诸佛如来证法作胜因故。如经“须菩提言：世尊！如来无所说法故”，此义云何？无有一法唯独如来说、余佛不说故。彼珍宝布施福德是染烦恼因，以能成就烦恼事故。此因示现远离烦恼因故，是故说地微尘喻。如经“须菩提！是诸微尘，如来说非微尘是，名微尘。如来说世界，非世界，是名世界”故。何故如是说？彼微尘非贪等烦恼体，以是义故名为地微尘，故彼世界非烦恼染因界，是故说世界。此明何义？彼福德是烦恼尘染因，是故于外无记尘，彼福德善根为近，何况此福德能成佛菩提故，及成就大丈夫相福德中胜故。是故受持演说此法门，能成佛菩提胜彼福德。何以故？彼相于佛菩提非相故，以彼非法身故。是故说大丈夫相，以彼相故。此受持及说福德能成佛菩提，是故彼非胜故。又彼福德能降伏珍宝等福，何况此福故能降伏，是故此福最近最胜。如是彼檀等福德中，此福德最，如是成已。 经曰：“佛言：‘须菩提！若有善男子善女人以恒河沙等身命布 现代汉语译本 因修习而证得大体。 彼（珍宝布施）因修习而增长烦恼，此（受持演说此法门）降伏染污的福德。 此义如何解释？尊重体现在两个方面：一是所说的处所，无论在什么地方宣说此经，都能令人产生尊重和惊奇之感；二是能说之人，无论何人能够受持和宣说此经，都是因为尊重经论的缘故。不是因为七宝等无论在哪里舍弃、无论何人能够舍弃，就能如此生起敬重之心。此法门能为一切诸佛如来证得佛法，作为殊胜的因缘。如经中所说：‘须菩提言：世尊！如来无所说法故’，此义如何解释？没有一种法是唯独如来说、其他佛不说的情况。 彼（珍宝）布施的福德是染污烦恼的因，因为它能成就烦恼之事。此（受持演说此法门）因显示远离烦恼之因，所以用微尘来比喻。如经中所说：‘须菩提！是诸微尘，如来说非微尘是，名微尘。如来说世界，非世界，是名世界’。为何如此说？彼微尘不是贪等烦恼的本体，因此名为地微尘，故彼世界不是烦恼染污的界限，所以说世界。这说明什么道理？彼福德是烦恼尘染的因，所以对外在的无记之尘，彼福德善根是相近的，更何况此福德能成就佛菩提，以及成就大丈夫相中殊胜的福德。因此，受持演说此法门，能成就佛菩提，胜过彼（珍宝布施）福德。为何如此说？彼（大丈夫）相对于佛菩提来说并非真实的相，因为它不是法身。所以说大丈夫相，是因为彼（大丈夫）相的缘故。此（受持及说）福德能成就佛菩提，因此彼（珍宝布施）并非殊胜。而且彼（珍宝）福德能降伏珍宝等福，更何况此（受持演说此法门）福德能降伏（烦恼），因此此福德最近最殊胜。如此，彼檀那（布施）等福德中，此福德最为殊胜，如此成就。 经中说：‘佛言：‘须菩提！若有善男子善女人以恒河沙等身命布’
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English version Through practice, one realizes the essence. That (giving of treasures) through practice increases afflictions; this (receiving and expounding this Dharma gate) subdues defiled merit. What is the meaning of this? Respect is shown in two aspects: first, the place where it is spoken; wherever this sutra is spoken, it causes respect and wonder to arise; second, the person who can speak it; whoever can uphold and expound this sutra does so because of respect for the sutras and treatises. It is not because treasures, etc., are abandoned anywhere, or because anyone can abandon them, that such respect arises. This Dharma gate serves as a supreme cause for all Buddhas and Tathagatas to realize the Dharma. As the sutra says, 'Subhuti (one of the principal disciples of the Buddha) said: World Honored One! The Tathagata (another name of the Buddha) has not spoken any Dharma,' what is the meaning of this? There is no Dharma that only the Tathagata speaks and other Buddhas do not speak. The merit of giving treasures is a cause of defiled afflictions because it can accomplish the affairs of afflictions. This (receiving and expounding this Dharma gate) cause shows the cause of being away from afflictions, therefore the analogy of dust particles is used. As the sutra says, 'Subhuti! These dust particles, as the Tathagata said, are not dust particles; they are called dust particles. The Tathagata said the world is not the world; it is called the world.' Why is it said like this? Those dust particles are not the substance of greed and other afflictions, therefore they are called earth dust particles, so that world is not the boundary of defiled afflictions, therefore it is called the world. What meaning does this clarify? That merit is the cause of defilement by the dust of afflictions, so for external, non-specified dust, that merit of good roots is close; how much more so this merit can accomplish Buddha's Bodhi (enlightenment), and accomplish the supreme merit among the marks of a great man. Therefore, receiving, upholding, and expounding this Dharma gate can accomplish Buddha's Bodhi, surpassing that (giving of treasures) merit. Why is it said like this? That (great man's) mark is not a true mark in relation to Buddha's Bodhi, because it is not the Dharmakaya (Dharma body). Therefore, it is said to be the mark of a great man, because of that (great man's) mark. This (receiving and expounding) merit can accomplish Buddha's Bodhi, therefore that (giving of treasures) is not supreme. Moreover, that (giving of treasures) merit can subdue the merit of treasures, etc., how much more so this (receiving and expounding this Dharma gate) merit can subdue (afflictions), therefore this merit is the closest and most supreme. Thus, among the merits of Dana (giving), etc., this merit is the most supreme, thus accomplished. The sutra says: 'The Buddha said: 'Subhuti! If there are good men and good women who give as many lives as the sands of the Ganges River' --------------------------------------------------------------------------------