English
English version: Again, therefore, the Tathagata (Buddha) speaks of the Tathagata's accumulation of merit (referring to the merits accumulated by the Buddha). This is to prevent the view of diminution. Because even though the accumulation of merit does not have inherent existence like words, it is still something that can be described. Because the Tathagata speaks of the accumulation of merit. Even statements like 'What is called Buddha-dharma is not Buddha-dharma' should be interpreted according to this principle, so as not to lose (the true meaning of Prajna). The six grounds (referring to the six stages of a Bodhisattva's practice) are of three types: First, the ground of faith and practice, which refers to the stage when ordinary people begin to practice, from 'chanting' to 'this is called all dharmas'; second, the ground of pure mind, which refers to the beginning of the ten grounds (the ten stages of a Bodhisattva), from 'for example, a person's body grows'; third, the Buddha ground, from 'If a Bodhisattva says, I will adorn the Buddha-land' to the end of the sutra. The seventh, establishing the name (referring to explaining the meaning of the sutra's name), is to explain the meaning of the name 'Diamond Cutter (Vajracchedika)', which is understandable. However, the division of this treatise into twelve parts by the Vajrasena of the Southern Land is merely a fabrication based on the emotions of ordinary people in this place and should not be relied upon. 'At that time, the Elder', in the West, people call elderly wise men elders. If someone is young but virtuous, they are also called a great virtue. 'Not this has direction Zhou Subhuti' is wrong, it should be 'Subhuti' (Subhuti), translated into Chinese as 'Good Manifestation (Shanxian)' (referring to Subhuti's title). He is the foremost among the Buddha's disciples in understanding emptiness. It means that he was born in response to the Buddha's appearance in the world, or that he is good at directly understanding the meaning of emptiness, or that when he was first born, his room was empty and silent. After divination, the fortune-teller gave him the name Good Manifestation. 'Manifestation' means appearance. The emptiness of everything in the room at the time of birth indicates that he will be good at understanding the meaning of emptiness when he grows up, so he is called Good Manifestation. The newly translated Diamond Cutter Sutra calls him 'Bhagavan Subhuti', there are two kinds of life, one is the transcendental life, which refers to wisdom; the other is the worldly life, which refers to the continuous succession of the physical body and consciousness. If only wisdom-life is mentioned, it cannot cover worldly life; if only lifespan is mentioned, it cannot cover transcendental life. 'Bhagavan' is to show that he possesses both of these lives. That is to say, Subhuti has obtained both transcendental wisdom-life and also seeks to obtain worldly longevity, so he is also called an elder. 'Immediately rising from his seat' is to show the abandonment of the unreality of the two vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), and to move towards the ultimate of the One Vehicle (Buddha Vehicle). 'Uncovering his right shoulder' is to show respect, because they consider the right side to be auspicious. It is also to show that Prajna can bring auspiciousness to the masses. 'Kneeling on his right knee' is to show the subduing of the faults of birth and death. It means that because countless sins have been committed with the right hand and foot since beginningless time, it is to show that this Dharma can subdue these sins. --------------------------------------------------------------------------------
Chinese
生死苦也。合掌者为表听者之心与法冥合也。恭敬者表法可尊也。无著论云有六因缘故须菩提问。一者断疑。谓诸众生无始已来无明在身。烦恼迷覆而生疑惑。谓于四谛或于三宝等而生疑惑不能生信。若发问时所有是诸疑惑者皆悉断故。二为起信解故者。谓若虽有信于诸经法不知于何而起信解。故为发问令于般若起信解故。三为入甚深者。谓若虽于般若生于信解。然于甚深之义未能进解。故为发问令解甚深义也。四为不退转故者。谓虽于甚深而得解悟。然逢蚊虻斗诤疲懈等缘。或时退转。一为发问永无退故。五为生喜故者。谓众生久殖生死恒怀无量种种忧苦。一为发问忧苦永除故生欢喜也。六为正法久住故者。谓若不说如是般若。或诸正法速即隐灭无人住持。一为发问当令正法永得久住也。 希有世尊如来善护念诸菩萨善付嘱诸菩萨。 述曰。依世亲科。初周之中有二。一当宗请说分。二可以身相下广破众疑分。初中有四。一虔恭赞请。二叹印许陈。三敬诺希闻。四随问别答。初中有四。一彰所在。谓大众中二显虔恭三明赞叹四正发请上来二文竟。此为第三赞叹也。言希有世尊者谓住劫之中咸时方有佛出世也。只如贤劫千佛之中已有四佛出世。谓此住劫之中初之五劫无佛世现。第六劫中人寿四万岁时拘留 现代汉语译本：生死是痛苦的。合掌表示听法者内心与佛法完全融合。恭敬表示佛法值得尊敬。无著菩萨的《无著论》中说，须菩提（Subhuti，佛陀的十大弟子之一，以解空第一著称）提问有六个原因：第一，为了断除疑惑。众生从无始以来就被无明覆盖，被烦恼迷惑，产生疑惑，例如对四谛（Four Noble Truths，佛教的基本教义）或三宝（Three Jewels，佛、法、僧）等产生疑惑，无法生起信心。如果发起提问，所有这些疑惑都可以断除。第二，为了生起信心和理解。即使对经法有所信仰，也不知道从何处生起信心和理解。因此，通过提问，可以使人对般若（Prajna，智慧）生起信心和理解。第三，为了进入甚深之义。即使对般若生起了信心和理解，但对于甚深的含义仍然无法深入理解。因此，通过提问，可以理解甚深的含义。第四，为了不退转。即使对甚深之义有所理解，但遇到蚊虫叮咬、争斗疲惫等因缘，有时会退转。因此，通过提问，可以永远不退转。第五，为了生起喜悦。众生长期处于生死轮回之中，一直怀有无量的忧愁和痛苦。因此，通过提问，可以永远消除忧愁和痛苦，从而生起欢喜。第六，为了正法久住。如果不宣说这样的般若，或者各种正法很快就会隐没，没有人来住持。因此，通过提问，可以使正法永远长久住世。 希有世尊（World-Honored One）！如来（Tathagata，佛的称号之一）善于护念诸菩萨（Bodhisattvas，发愿要普度众生的修行者），善于咐嘱诸菩萨。 述曰：依据世亲（Vasubandhu，印度佛教论师）的科判，初周之中有二：一是当宗请说分，二是‘可以身相下’广破众疑分。初中有四：一虔恭赞请，二叹印许陈，三敬诺希闻，四随问别答。初中有四：一彰所在，谓大众中；二显虔恭；三明赞叹；四正发请。上来二文已竟，此为第三赞叹也。说‘希有世尊’，是因为在住劫（Kalpa，佛教的时间单位）之中，很少有佛出世。就像贤劫（Bhadrakalpa，现在所处的贤劫）千佛之中，已经有四佛出世。在这个住劫之中，最初的五个劫没有佛出现。第六劫中，人寿四万岁时，拘留孙（Krakucchanda，过去七佛之一）佛出世。
English
English version: Suffering arises from birth and death. Joining palms together signifies that the listener's mind is in complete harmony with the Dharma. Reverence indicates that the Dharma is worthy of respect. In the *Treatise of Asanga* (Asanga, a major figure in the Yogacara school of Buddhism), it is said that Subhuti (Subhuti, one of the Buddha's ten principal disciples, known for his understanding of emptiness) asked questions for six reasons: First, to dispel doubts. Sentient beings, from beginningless time, have been covered by ignorance and deluded by afflictions, giving rise to doubts, such as doubts about the Four Noble Truths (Four Noble Truths, the basic teachings of Buddhism) or the Three Jewels (Three Jewels, Buddha, Dharma, Sangha), and are unable to generate faith. If questions are asked, all these doubts can be dispelled. Second, to generate faith and understanding. Even if there is faith in the scriptures, it is not known where to generate faith and understanding. Therefore, by asking questions, people can generate faith and understanding in Prajna (Prajna, wisdom). Third, to enter into profound meaning. Even if faith and understanding in Prajna have arisen, the profound meaning is still not deeply understood. Therefore, by asking questions, the profound meaning can be understood. Fourth, to prevent regression. Even if there is understanding of the profound meaning, encountering mosquitoes, disputes, fatigue, and other conditions may lead to regression. Therefore, asking questions can prevent regression forever. Fifth, to generate joy. Sentient beings have long been in the cycle of birth and death, constantly harboring immeasurable sorrows and sufferings. Therefore, by asking questions, sorrows and sufferings can be eliminated forever, thereby generating joy. Sixth, to ensure the long-lasting presence of the True Dharma. If such Prajna is not expounded, or if various True Dharmas quickly disappear and no one upholds them, then by asking questions, the True Dharma can be made to last forever. 'Rare indeed, World-Honored One (World-Honored One)! The Tathagata (Tathagata, one of the titles of the Buddha) is skilled in protecting and mindful of all Bodhisattvas (Bodhisattvas, practitioners who vow to liberate all beings), skilled in entrusting all Bodhisattvas.' Commentary: According to Vasubandhu's (Vasubandhu, an Indian Buddhist philosopher) classification, the initial section has two parts: first, the request for teaching the doctrine; second, the extensive refutation of doubts beginning with 'can be by physical characteristics'. The first part has four aspects: first, reverent praise and request; second, praise and permission; third, respectful acceptance and eager listening; fourth, separate answers to questions. The first aspect has four parts: first, indicating the location, that is, in the assembly; second, showing reverence; third, clarifying praise; fourth, formally making the request. The preceding two passages are completed; this is the third, praise. Saying 'Rare indeed, World-Honored One' is because it is rare for a Buddha to appear in a Kalpa (Kalpa, a unit of time in Buddhism). Just like among the thousand Buddhas of the Bhadrakalpa (Bhadrakalpa, the present fortunate eon), four Buddhas have already appeared. In this Kalpa, there were no Buddhas in the first five kalpas. In the sixth kalpa, when the human lifespan was 40,000 years, Krakucchanda (Krakucchanda, one of the past seven Buddhas) Buddha appeared. --------------------------------------------------------------------------------
Chinese
孙佛出世第七劫中人寿三万岁时拘那含牟尼佛出世第八劫中人寿二万岁时迦叶佛出世。第九劫中人寿百岁时释迦牟尼佛出。第十劫中人寿八万岁初减劫时弥勒佛出至第十五劫九百九十四佛共出一劫。至后住劫中有楼至佛独出一住劫。从此已后更经十二大劫方有星宿劫中第一日光佛出从此已后更经三百劫方有余佛出世故法华云诸佛出于世悬远值遇难等也。善护念者世亲云加彼身同行。一加其身二加其同梵行者。谓有菩萨曾已发心逢遇诸佛。机根已熟者如来即护念之一切加其身。令得自利增长善法。二加同行。谓即菩萨有同共梵行者。令转教授之。加其利他也。善付嘱者谓根未熟菩萨即是。虽已发心机根未熟。此有二种。一者曾未有功德。二者曾来虽有功德已唯退失。以此二人付授根熟菩萨。令其教导。于未得已退者令得于曾得已退者令其进修。故名付嘱。又得不退者令不舍大乘者。前将根未熟付授根已熟者今即世尊以法付授根未熟者令不舍大乘。于大乘中欲令胜进名为付嘱世义云准论付嘱有二。一者菩萨之中有得退未得退者。但令其不舍大乘令其胜进名为付嘱也。然无著释意与此稍殊。彼意说云。如来初成道时有菩萨。曾于过去已积善根根已成熟者。佛即为说彼行所住处。于住处中说圣道为能对治。分别为所对治。又说 现代汉语译本： 孙佛（Sun Buddha）出世于第七劫中，当时人类的寿命是三万岁。拘那含牟尼佛（Kanakamuni Buddha）出世于第八劫中，当时人类的寿命是二万岁。迦叶佛（Kasyapa Buddha）出世于第九劫中，当时人类的寿命是一百岁。释迦牟尼佛（Sakyamuni Buddha）出世于第十劫中，当时人类的寿命是八万岁，正处于初减劫时期。弥勒佛（Maitreya Buddha）将出世于第十劫中，直到第十五劫，共有九百九十四佛共同出现于一劫中。在之后的住劫中，有楼至佛（Rucika Buddha）独自出现于一住劫中。从此以后，还要经过十二大劫，才会有星宿劫中的第一位日光佛（Sunlight Buddha）出世。从此以后，还要经过三千劫，才会有其余的佛出世。所以《法华经》说，诸佛出现于世，极其遥远，难以值遇。 ‘善护念’，世亲（Vasubandhu）解释为‘加彼身同行’。一，加其身，二，加其同梵行者。指的是有菩萨曾经发心，遇到诸佛，机根已经成熟，如来就会护念他们，一切都加持于他们自身，使他们能够自利，增长善法。二，加持同行，指的是这些菩萨有共同修习梵行的人，使他们能够互相教授。这是加持他们的利他行为。 ‘善付嘱’，指的是根基尚未成熟的菩萨。他们虽然已经发心，但机根尚未成熟。这又分为两种情况：一是曾经没有功德，二是曾经有功德但已经退失。将这两种人托付给根基成熟的菩萨，让他们教导。对于未得者，令其获得；对于已退者，令其进步修习。所以称为‘付嘱’。又使已得不退者，令其不舍大乘。之前是将根基未成熟者托付给根基已成熟者，现在是世尊将佛法托付给根基未成熟者，使他们不舍大乘，在大乘中希望他们能够更加精进，这称为‘付嘱’。世义的解释是，根据论典，付嘱有两种：一是菩萨之中有得退未得退者，只要让他们不舍大乘，让他们更加精进，就称为‘付嘱’。然而，无著（Asanga）的解释与此稍有不同。他的意思是说，如来初成道时，有菩萨曾经在过去积累了善根，根基已经成熟，佛就为他们宣说他们所行之处，在所住之处宣说圣道作为能对治，分别所对治。