Chinese
以何等胜功德能得菩提故。三约多福以显胜。 佛告须菩提。若善男子善女人。于此经中乃至受持四句偈等为他人说。而此福德胜前福德 施感生死经趣菩提大意同前。二释胜所以五。一尊处叹人胜三。初明处可敬。 复次须菩提。随说是经乃至四句偈等。当知此处一切世间天人阿修罗。皆应供养如佛塔庙 大般若说。天帝不在。诸天若来但见空座。尽皆作礼供养而去。窣堵波。此云高显。塔者边国讹语。庙藐也。于塔中安佛形藐。二显人获益。 何况有人尽能受持读诵。须菩提。当知是人成就最上第一希有之法 前四句犹胜。况此尽能受持。故最上等也。三显处有佛。 若是经典所在之处。则为有佛。若尊重弟子 经显如来法身依法则有报化。又一切贤圣皆以无为得名。经显无为必有贤圣尊重弟子。二约义释辨名胜。 尔时须菩提白佛言。世尊。当何名此经。我等云何奉持。佛告须菩提。是经名为金刚般若波罗蜜。以是名字汝当奉持。所以者何。须菩提。佛说般若波罗蜜。则非般若波罗蜜 佛立经名约能断惑。断惑故胜也。则非般若者。无著云。对治如言执故。三佛无异说胜。 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 无所说者。无别异增减 现代汉语译本：以什么样的殊胜功德才能证得菩提？这是第三次从多福的角度来彰显其殊胜之处。 佛告诉须菩提：‘如果善男子、善女人，对于这部经，乃至受持其中的四句偈等，为他人解说，那么此人的福德胜过之前的福德。’（施感生死经趣菩提的大意与前文相同。）下面从五个方面解释殊胜的原因。第一，从尊敬之处来赞叹人的殊胜。首先说明此地值得尊敬。 ‘再者，须菩提，凡是讲说此经，乃至四句偈等的地方，应当知道，此处一切世间的天人、阿修罗，都应当像供养佛塔、佛寺一样供养。’（《大般若经》说，天帝不在时，诸天如果前来，只见空座，都恭敬作礼供养而去。）‘窣堵波’，这里称为高显。‘塔’是边地的讹语。‘庙’是藐小之意。在塔中安放佛像，显得佛的渺小。 ‘何况有人能够完全受持读诵此经。须菩提，应当知道，此人成就了最上、第一、稀有的法。’（前面的四句偈尚且殊胜，何况完全能够受持此经，所以说是最上等。）第三，彰显此处有佛。 ‘若是经典所在之处，则为有佛，若尊重弟子。’（经文显示如来的法身，依法则有报身和化身。又一切贤圣都以无为而得名，经文显示无为必定有贤圣尊重弟子。）第二，从义理上解释辨明名称的殊胜。 当时，须菩提禀告佛说：‘世尊，这部经应当叫什么名字？我们应当如何奉持？’佛告诉须菩提：‘这部经名为《金刚般若波罗蜜》。你们应当用这个名字来奉持。’为什么呢？须菩提，佛所说的般若波罗蜜，就不是般若波罗蜜。（佛建立经名，是从能断惑的角度说的，因为能断惑所以殊胜。）‘则非般若’，无著菩萨说，这是为了对治人们对言语的执着。 第三，佛的说法没有差异，所以殊胜。 ‘须菩提，你认为怎么样？如来有所说法吗？’须菩提禀告佛说：‘世尊，如来没有说法。’（没有说法，是指没有特别的增减异同。)
English
English version: By what superior merit can one attain Bodhi? This is the third time that its superiority is highlighted from the perspective of abundant blessings. The Buddha told Subhuti: 'If a virtuous man or virtuous woman, with regard to this Sutra, even upholds and recites four-line verses within it, and explains them to others, then the merit of this person surpasses the previous merit.' (The main idea of the 'Shi Gan Sheng Si Jing Qu Puti' is the same as before.) The following explains the reasons for its superiority from five aspects. First, praising the superiority of the person from the aspect of the place of respect. First, it is explained that this place is worthy of respect. 'Furthermore, Subhuti, wherever this Sutra is spoken, even four-line verses, etc., one should know that all beings in this world, including gods, humans, and asuras, should make offerings there as if they were offering to a Buddha's stupa or temple.' (The 'Maha Prajna Sutra' says that when the Emperor of Heaven is not present, if the gods come, they only see an empty seat, and they all respectfully bow and make offerings before leaving.) 'Stupa' is referred to here as 'high and manifest'. 'Temple' is a corrupted term from border regions. 'Miao' means small. Placing a Buddha image in a stupa makes the Buddha appear small. 'How much more so if someone can completely uphold, recite, and study this Sutra. Subhuti, you should know that this person has achieved the most supreme, first, and rare Dharma.' (The previous four-line verses are already superior, how much more so if one can completely uphold this Sutra, therefore it is said to be the most supreme, etc.) Third, it is highlighted that there is a Buddha in this place. 'Wherever this Sutra is located, there is a Buddha, and there are respected disciples.' (The Sutra reveals the Dharmakaya (Dharma body) of the Tathagata (Thus Come One), and according to the Dharma, there are reward bodies and transformation bodies. Moreover, all sages and saints are named by non-action (wu wei), and the Sutra reveals that non-action must have virtuous and respected disciples.) Second, explaining and clarifying the superiority of the name from the perspective of meaning. At that time, Subhuti reported to the Buddha, 'World Honored One, what should this Sutra be called? How should we uphold it?' The Buddha told Subhuti, 'This Sutra is named the 'Vajra Prajna Paramita Sutra'. You should uphold it by this name.' Why? Subhuti, what the Buddha speaks of as Prajna Paramita is not Prajna Paramita. (The Buddha establishes the name of the Sutra from the perspective of being able to cut off delusions, because it can cut off delusions, therefore it is superior.) 'Then it is not Prajna', Asanga said, this is to counteract people's attachment to words. Third, the Buddha's teachings have no differences, therefore it is superior. 'Subhuti, what do you think? Does the Tathagata have any Dharma to speak?' Subhuti reported to the Buddha, 'World Honored One, the Tathagata has no Dharma to speak.' (No Dharma to speak means there are no special additions, subtractions, differences, or similarities.) --------------------------------------------------------------------------------
Chinese
之说。但如证而说。既如其说则无所说。三世佛皆然故云无异说。故论云无有一法唯独如来说。余佛不说。无著云。第一义不可说。四施福劣尘胜。 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。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 论云。宝施福德是烦恼因。以能成就烦恼事故。地尘无记非烦恼因故。尘胜施劣。大云云。故诸地尘则非贪等烦恼。尘是名无记。地尘如来说三千界非烦恼染因。界是名地尘。无记界是则界为尘。因尘不生烦恼。施为福因福生烦恼。五感果离相胜。 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 恐施宝者云。我施求佛谁言烦恼。故此经云。可以相为佛不。论云。持说此法能成菩提。胜彼福德。何以故。彼相于佛菩提非法身相故。经福能降施福德三十二相。意明经福降施方得色相佛身。若但宝施即烦恼因。二约内财校量倍显经胜。二初校量胜劣。 须菩提。若有善男子善女人。以恒河沙等身命布施。若复有人。于此经中乃至受持四句偈等。为他人说。其福甚多 舍身胜于宝施。持说又胜舍命。二释胜所以五。初 现代汉语译本： 这是关于‘说’的讨论。如果证悟之后再说，既然说出的与证悟相同，那就没有什么可说的了。过去、现在、未来三世诸佛都是如此，所以说没有不同的说法。因此，《论》中说：‘没有一种法是只有如来说，其他佛不说的。’无著菩萨说：‘第一义谛是不可说的。’四种布施的福报不如微尘的福报殊胜。 须菩提，你认为怎么样？三千大千世界所有的微尘，算多吗？’须菩提回答说：‘非常多，世尊。’‘须菩提，这些微尘，如来说‘非微尘’，只是名为‘微尘’。如来说‘世界非世界’，只是名为‘世界’。《论》中说：‘用宝物布施的福德是烦恼的因，因为它能成就烦恼。’而地上的微尘是无记性的，不是烦恼的因，所以微尘胜过布施。’《大云经》中说：‘所以地上的微尘不是贪等烦恼。’微尘名为‘无记’。地上的微尘，如来说三千世界不是烦恼染污的因，世界只是名为地上的微尘。无记的界，这个界就是微尘。因为微尘不会生出烦恼，而布施是福德的因，福德会生出烦恼。五种感官的果报，远离表相的更殊胜。 ‘须菩提，你认为怎么样？可以用三十二相（Thirty-two marks of a great man）来见如来（Tathagata）吗？’‘不，世尊，不可以用三十二相得见如来。’‘为什么呢？如来说三十二相即是非相，只是名为三十二相。’恐怕布施宝物的人会说：‘我布施是为了求佛，谁说这是烦恼呢？’所以这部经中说：‘可以用（三十二）相来作为佛吗？’《论》中说：‘受持和宣说此法能成就菩提（Bodhi），胜过那（布施）福德。’为什么呢？因为那些（三十二）相对于佛的菩提法身来说，不是（真正的）相。经（的功）福能降伏布施福德的三十二相，意思是说经（的功）福降伏布施才能得到色相佛身。如果只是宝物布施，那就是烦恼的因。第二，从内在的财富来衡量，更加显示出经（的功德）殊胜。这是第二次校量（经和布施）的胜劣。 ‘须菩提，如果有善男子、善女人，以恒河沙（Ganges river sands）一样多的身命来布施，如果又有人，从这部经中哪怕只是受持四句偈（four-line verse），并为他人解说，他的福德非常多。’舍弃身命胜过宝物布施，而受持和宣说（经文）又胜过舍弃身命。这是解释殊胜的原因的第五个方面，首先是（舍身胜于宝施）。
English
English version: This is a discussion about 'speaking'. If one speaks after enlightenment, and what is spoken is the same as the enlightenment, then there is nothing to say. All Buddhas of the past, present, and future are like this, so it is said that there are no different teachings. Therefore, the Shastra says: 'There is no Dharma that only the Tathagata speaks, and other Buddhas do not speak.' Asanga (Asanga) said: 'The first principle is unspeakable.' The merit of the four kinds of giving is inferior to the merit of dust. 'Subhuti (Subhuti), what do you think? Are the dust particles in the three thousand great thousand worlds many?' Subhuti replied: 'Very many, World Honored One.' 'Subhuti, these dust particles, the Tathagata says are 'not dust particles', they are only named 'dust particles'. The Tathagata says 'worlds are not worlds', they are only named 'worlds'. The Shastra says: 'The merit of giving treasures is the cause of afflictions, because it can accomplish afflictions.' But the dust on the ground is neutral and not the cause of afflictions, so dust is superior to giving.' The Great Cloud Sutra says: 'Therefore, the dust on the ground is not greed or other afflictions.' Dust is called 'neutral'. The Tathagata says that the dust on the ground, the three thousand worlds are not the cause of defilement by afflictions, the world is only named the dust on the ground. The neutral realm, this realm is dust. Because dust does not give rise to afflictions, but giving is the cause of merit, and merit gives rise to afflictions. The fruits of the five senses, being apart from appearances, are more superior. 'Subhuti, what do you think? Can the Tathagata be seen by the thirty-two marks (Thirty-two marks of a great man)?' 'No, World Honored One, the Tathagata cannot be seen by the thirty-two marks.' 'Why? The Tathagata says that the thirty-two marks are not marks, they are only named thirty-two marks.' Fearing that those who give treasures will say: 'I give in order to seek Buddhahood, who says this is affliction?' Therefore, this sutra says: 'Can the (thirty-two) marks be taken as the Buddha?' The Shastra says: 'Upholding and reciting this Dharma can accomplish Bodhi (Bodhi), surpassing that (giving) merit.' Why? Because those (thirty-two) marks, in relation to the Buddha's Bodhi Dharmakaya (Dharmakaya), are not (real) marks. The merit of the Sutra can subdue the thirty-two marks of giving merit, meaning that the merit of the Sutra subdues giving in order to obtain the physical body of the Buddha. If it is only giving treasures, then that is the cause of affliction. Secondly, measuring from inner wealth, it further shows the superiority of the Sutra. This is the second comparison of the superiority and inferiority (of the Sutra and giving). 'Subhuti, if there are good men and good women who give away as many lives as there are Ganges river sands (Ganges river sands), and if there is someone who even upholds four lines of verse (four-line verse) from this sutra and explains it to others, his merit is very great.' Giving up one's life is superior to giving treasures, and upholding and reciting (the sutra) is even superior to giving up one's life. This is the fifth aspect of explaining the reason for the superiority, first is (giving up one's life is superior to giving treasures). -------------------------------------------------------------------------------- 泣叹未闻深法胜。
Chinese
尔时须菩提。闻说是经深解义趣。涕泪悲泣而白佛言。希有。世尊。佛说如是甚深经典。我从昔来。所得慧眼。未曾得闻如是之经 舍身之苦已感人心。何况更闻不及持说。是故悲泪。论云。念彼身苦尊重法故悲泪。慧眼人空也。未闻法空也。二净心契实具德胜二。初正明。 世尊。若复有人。得闻是经信心清净则生实相。当知是人成就第一希有功德 论云。此中有实相余者非实相。二佛迹。 世尊。是实相者。则是非相。是故如来说名实相 无著云。为离实相分别想故。三信解三空同佛胜三。初总标信解。 世尊。我今得闻如是经典。信解受持不足为难。若当来世后五百岁。其有众生得闻是经信解受持。是人则为第一希有 无著云。未来法灭时。尚有菩萨受持。故无我人等取。云何汝等于正法时。远离修行不生惭愧。二别显三空。 何以故。此人无我相人相众生相寿者相。所以者何。我相即是非相。人相众生相寿者相即是非相。何以故。离一切诸相即名诸佛 无著云。无我等者。无人取我等。即非相者无法取。离一切者。显示诸菩萨随顺学相。诸佛世尊离一切相。是故我等应如是学。三如来印定。 佛告须菩提。如是如是 四闻时不动希有胜。 若 现代汉语译本： 泣叹未闻深法胜。 尔时，须菩提（佛陀的十大弟子之一，解空第一）。听闻这部经典，深刻理解其中的义理和趣味，悲伤地哭泣着对佛说：‘稀有啊，世尊（对佛的尊称）！佛陀您所说的如此甚深的经典，我从过去以来，凭借所得的慧眼，也从未曾听闻过这样的经典。’舍弃身体的痛苦已经感动人心，更何况是听闻后不能受持和宣说呢？因此悲伤流泪。论中说：‘因为想到佛陀过去舍身求法的痛苦，尊重佛法，所以悲伤流泪。’慧眼是了达人空的智慧，未闻是了达法空的智慧。两种清净的心与实相契合，具备殊胜的功德。最初是正面阐明。 ‘世尊，如果有人听闻这部经典，信心清净，就能生起实相（事物的真实面貌）。应当知道这个人成就了第一稀有的功德。’论中说：‘这里面有实相，其余的都不是实相。’这是佛陀的足迹。 ‘世尊，这实相，就不是一般的相。所以，如来说它名为实相。’无著菩萨说：‘为了远离对实相的分别妄想。’这是通过信解三空来彰显佛陀的殊胜之处。最初是总标信解。 ‘世尊，我现在听闻这样的经典，信解受持，并不算难。如果当来世，后五百岁（末法时期），有众生听闻这部经典，信解受持，这个人就是第一稀有的。’无著菩萨说：‘未来佛法将要灭尽的时候，尚且还有菩萨能够受持，所以不会执取我人等相。你们在正法时期，远离修行，怎么不感到惭愧呢？’这是分别显示三空。 ‘为什么呢？因为这个人没有我相、人相、众生相、寿者相。为什么这样说呢？因为我相即是非相，人相、众生相、寿者相即是非相。为什么呢？因为离开一切诸相，就叫做诸佛。’无著菩萨说：‘没有我等相，是没有人执取我等相；即非相，是没有法执取；离开一切相，是显示诸菩萨随顺学习（佛）相。诸佛世尊是离开一切相的。所以我们应当这样学习。’这是如来的印可和肯定。 佛告诉须菩提：‘是这样的，是这样的。’这是听闻佛法时内心不动摇的殊胜之处。