English
English version: Is it that bestowing abundant wealth is not as good as receiving and upholding a small amount of the Prajna Sutra? To explain this meaning, there are three further reasons. First, it is because the place where the Prajna Sutra is located is superior, and everyone who upholds the Prajna Sutra is respected. Second, after 'What should this sutra be called,' it explains that the Prajna Sutra can destroy two kinds of obstacles, therefore it is superior. Third, from 'three thousand great thousands' onwards, it explains that wealth giving is the cause of defilement, while Dharma giving is the cause of purity, therefore it is superior. This is the first reason. Among them, it is further divided into two parts. First, it explains that the place where the Prajna Sutra is located is superior, and second, it explains that everyone who upholds the Prajna Sutra is respected. For example, Buddhist pagodas and temples are the true Dharma body of all Buddhas in the ten directions. Even shattered relics are only the body of one manifested Buddha, while this Prajna Sutra is the true Dharma body of all Buddhas. According to Asanga's explanation, this passage is the ninth of the eighteen differences, which is to stay away from the distractions of following externalist doctrines. Therefore, in the fourth of the twelve abodes free from obstacles, it is the fifth to stay away from the distractions of loving externalist doctrines. This is to encourage people to study according to the Prajna Sutra, rather than learning and reciting externalist scriptures. There are two levels of meaning in this passage. First, it shows the superiority and difference of this Dharma with four causes. Second, from 'What should this sutra be called' onwards, it is to counteract those who are attached to words and letters. In the previous four causes, it is further divided into four points: First, gathering blessings, as the sutra says 'obtaining more blessings than that.' Second, offerings from gods and others, as the sutra says 'wherever it is located' and so on. Third, difficult to do, as the sutra says 'achieving the most supreme and rare.' Fourth, arising the thought of the Tathagata, as the sutra says 'then there is a Buddha' and so on. At that time, Subhuti (佛陀的弟子, Buddha's disciple) said to the Buddha: 'World Honored One, what should this sutra be called? How should we uphold it?' Describing: According to Vasubandhu's (印度佛教论师, Indian Buddhist philosopher) explanation, this is the second reason, explaining why the merit of upholding the Prajna Sutra is superior to wealth giving. This is because all afflictions are like mountains and rocks, and there is Vajra that can break them; or afflictions are like Vajra, and the Prajna Sutra can cut them off. Or like a painted Vajra. Detailed explanations can be found in Asanga's (印度佛教论师, Indian Buddhist philosopher) explanation. Because there are various capabilities, the merit of upholding the Prajna Sutra is superior to abundant wealth giving. Among them, first is Subhuti's (善现, another name of Subhuti) question, and then the Tathagata's (如来, Buddha's title) answer. This is the beginning. The Buddha told Subhuti: 'This sutra is called the Vajracchedika Prajna Paramita Sutra (能断金刚般若波罗蜜多经, Diamond Sutra), with this name, you should uphold it.' Describing: Second, in the Tathagata's answer, first is revealing the name of the sutra and encouraging upholding, and second is explaining the reason. Why is that? Subhuti, the Buddha speaks of Prajna (智慧, wisdom) -------------------------------------------------------------------------------- 波罗蜜即非般若”波罗蜜。
Chinese
述曰。此释中初明诸佛同说同赞。次显己不独有说。此初也。佛说般若波罗蜜者十方佛同说也。谓虽无分别而说亦有因巡。而谈如说但无分别取自法王非无因巡而有自体也。则非般若波罗蜜者非一佛独陈也。此意云。由般若是诸佛本母能出生诸佛。故诸佛同赞故。若有受持乃至四句者胜以多供养也。 须菩提于意云何“如来有所说法不须菩提白佛言世尊如”来无所说。 述曰。此第二显己不独说。于中初佛问次善现答。问意云颇有一法如来独说耶。善现答云无。 须菩提“于意云何三千大千世界所有微尘”是为多不。 述曰。此第三复次释所以也。于中初释前受持福多所以。次转释疑。前中有二。初问次答。此初也。谓碎世界以作尘者。有其二喻。一者胜喻。谓因少受持便生多功德。世界者喻少持碎为尘者喻生多福。二者劣喻。如以财施故多烦恼因。谓由所受施人因此而起种种斗诤故。谓世界者喻财施。碎为尘者喻生长烦恼。世界既为尘因财施亦作染因也。今此意云。持法虽少生福甚多。财施虽多但增烦恼。故说虽多财施不及受持一四句也。故寄此意以为问也。 须菩提言“甚多世尊须菩提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 现代汉语译本 ‘波罗蜜即非般若’波罗蜜（Paramita，意为“到达彼岸”）。 述曰：此释文中，首先阐明诸佛共同宣说共同赞叹，其次表明自己并非独自宣说。这是第一点。佛所说的般若波罗蜜（Prajnaparamita，意为“智慧的到达彼岸”）是十方诸佛共同宣说的。意思是说，虽然没有分别心，但宣说也有其因由。如同所说，只是没有分别地取自法王（Dharmaraja，意为“佛陀”），并非没有因由而有自体。那么，‘非般若波罗蜜’并非一佛独自陈述。此意是说，由于般若是诸佛的本母，能够出生诸佛，所以诸佛共同赞叹。因此，如果有人受持乃至四句偈，胜过以众多供养。 须菩提（Subhuti，佛陀的弟子）！你认为如何？如来有所说法吗？’须菩提禀告佛说：‘世尊！如来无所说。’ 述曰：这是第二点，表明自己并非独自宣说。其中，首先是佛陀提问，其次是善现（Subhuti的另一个名字）回答。提问的意思是，是否有一法是如来独自宣说的？善现回答说：没有。 须菩提！你认为如何？三千大千世界所有的微尘，是多吗？’ 述曰：这是第三点，再次解释原因。其中，首先解释前面所说的受持功德多的原因，其次是转变解释疑问。前面有两点，首先是提问，其次是回答。这是第一点。意思是说，粉碎世界来作为微尘，有两种比喻。一是殊胜的比喻，意思是说，因为少量受持便产生众多功德。世界比喻少量受持，粉碎为微尘比喻产生众多福德。二是低劣的比喻，如以财物布施，反而会产生众多烦恼的原因。意思是说，由于接受布施的人因此而产生种种斗争。世界比喻财物布施，粉碎为微尘比喻增长烦恼。世界既然是微尘的因，财物布施也作为染污的因。现在此意是说，持法虽然少，产生的福德却非常多；财物布施虽然多，但只会增加烦恼。所以说，即使是众多的财物布施，也比不上受持一句四句偈。所以借用此意来作为提问。 须菩提说：‘甚多，世尊！须菩提，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。’
English
English version 'Paramita is not Prajnaparamita.' (Paramita means 'to reach the other shore.') Commentary: This explanation first clarifies that all Buddhas speak and praise in the same way, and then indicates that he (the speaker) is not the only one speaking. This is the first point. The Prajnaparamita (Wisdom that has reached the other shore) spoken by the Buddha is spoken by all Buddhas in the ten directions. This means that although there is no discrimination, there is a reason for speaking. As it is said, it is only without discrimination that it is taken from the Dharma King (Dharmaraja, meaning 'Buddha'), it is not without reason that it has its own entity. Then, 'not Prajnaparamita' is not stated solely by one Buddha. The meaning here is that because Prajna is the mother of all Buddhas and can give birth to all Buddhas, all Buddhas praise it together. Therefore, if someone receives and upholds even four lines of verse, it is superior to making many offerings. 'Subhuti (a disciple of the Buddha), what do you think? Does the Tathagata (another name for the Buddha) have any Dharma to speak?' Subhuti said to the Buddha, 'World Honored One, the Tathagata has nothing to say.' Commentary: This is the second point, showing that he is not speaking alone. Among them, first is the Buddha's question, and second is Subhuti's answer. The meaning of the question is, is there a single Dharma that the Tathagata speaks alone? Subhuti answered: No. 'Subhuti, what do you think? Are the dust particles in the three thousand great thousand worlds many?' Commentary: This is the third point, explaining the reason again. Among them, first explain the reason why the merit of upholding is so great, and then transform and explain the doubt. There are two points in the previous one, first the question and then the answer. This is the first point. It means that breaking the world to make dust has two metaphors. One is a superior metaphor, meaning that because of a small amount of upholding, many merits are generated. The world is a metaphor for a small amount of upholding, and breaking it into dust is a metaphor for generating many blessings. The second is an inferior metaphor, such as giving wealth as alms, but it causes many troubles. It means that because the person who receives the alms causes all kinds of struggles. The world is a metaphor for giving wealth, and breaking it into dust is a metaphor for increasing troubles. Since the world is the cause of dust, giving wealth also acts as a cause of defilement. Now the meaning here is that although upholding the Dharma is small, the blessings generated are very many; although giving wealth is much, it only increases troubles. Therefore, it is said that even many wealth offerings are not as good as receiving and upholding a four-line verse. Therefore, this meaning is borrowed as a question. Subhuti said, 'Very many, World Honored One! Subhuti, the dust particles, the Tathagata says are not dust particles, that is called dust particles. The Tathagata says the world is not the world, that is called the world.' -------------------------------------------------------------------------------- 。
Chinese
述曰。此答中初顺佛称多。次释非如实。是微尘者谓碎世界以作尘。说非微尘者非如卫世等所执有实微尘也。谓但寄微尘以喻贪等。非即如言而有微尘故也。又释但借微尘以喻贪等。非即微尘是贪体也。是名微尘者谓是寄喻之微尘也。说世界者谓以世界喻财物施。非世界是贪等因。财施为贪因但借世界为喻故。 须菩提“于意云何可以三十二相见如来不不也世尊不可以三十二相得见如来何以故如来说三十二相即是非相是名”三十二相。 述曰。此第二转释疑也。谓前所说受持经者。生福甚多。即谓其福德有相果故今破之。谓法身是如来非三十二相化身也。于中初问次答。说三十二相者谓化身。相即是非相者非法身相。是名三十二相者是化身三十二相也。上来依世亲释竟。依无著者经言大千世界已下此一段文十八差别中第十为色身及众生身抟取中观破相应行即是离障住处中第六为离于影像相自在中无巧便。故此意云。众生于色身及名身抟取中无巧便故作一合相。今起方便破一合相故有此文也。然破中有二。一者破色身。二者破名身。色身有二。一者细谓微尘。如经所有微尘宁为多不。二者破粗色身。如经诸微尘如来说非微尘。破名身者如经说世界非世界。以名无形段。不可有其粗细。故以世界为 现代汉语译本： 述曰：这段回答中，首先顺应佛的说法，称微尘为多。其次解释‘非如实’的含义。所谓‘是微尘者’，是指将世界粉碎成微尘。说‘非微尘者’，并非像卫世等所执着的那样，认为存在真实的微尘。而是说，仅仅是借用微尘来比喻贪婪等烦恼，并非真的像字面意思那样存在微尘。又解释说，只是借用微尘来比喻贪婪等，并非微尘本身就是贪婪的本体。所谓‘是名微尘者’，是指借用比喻的微尘。 说‘世界者’，是指用世界来比喻财物布施。并非世界是贪婪等烦恼的原因。财物布施是贪婪的原因，但只是借用世界来作比喻。 须菩提问：‘你的意思怎么样？可以凭借三十二相来观察如来吗？’须菩提回答：‘不可以，世尊。不可以凭借三十二相来观察如来。’为什么呢？如来说的三十二相，即是非相，只是名为三十二相而已。 述曰：这是第二次转变解释疑惑。意思是说，前面所说的受持这部经的人，会产生极大的福报，这是因为他们认为福德是有相的果报，所以现在要破除这种观念。法身才是如来，而不是三十二相的化身。其中，先是提问，然后是回答。说‘三十二相’，指的是化身。‘相即是非相者’，指的是非法身的相。‘是名三十二相者’，指的是化身的三十二相。以上是依据世亲的解释。 依据无著的说法，经文从‘大千世界’以下这一段文字，属于十八差别中的第十，即色身和众生身抟取中观破相应行，也就是离障住处中的第六，即远离影像相自在中无巧便。因此，这段文字的意思是说，众生对于色身和名身的执取中没有方便，所以会产生一种合相。现在为了方便破除这种合相，所以有了这段文字。然而，破除合相有两种：一是破除色身，二是破除名身。色身有两种：一是细微的，即微尘，如经文所说‘所有微尘宁为多不’；二是粗大的色身，如经文所说‘诸微尘如来说非微尘’。破除名身，如经文所说‘说世界非世界’。因为名没有形状和大小，不可能有粗细之分，所以用世界来比喻。