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English version: Weeping and lamenting, having never heard such profound Dharma. At that time, Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness), upon hearing this sutra and deeply comprehending its meaning and significance, wept with sorrow and said to the Buddha: 'Rare, indeed, O World Honored One (a respectful title for the Buddha)! Such a profound sutra as that spoken by the Buddha, I have never heard before, even with the eye of wisdom I have attained since long ago.' The suffering of abandoning the body has already moved people's hearts, how much more so the inability to uphold and proclaim it after hearing it? Therefore, I weep with sorrow. The commentary says: 'Because of remembering the suffering the Buddha endured in the past to seek the Dharma, and respecting the Dharma, one weeps with sorrow.' The eye of wisdom is the wisdom of realizing the emptiness of self; 'never heard' is the wisdom of realizing the emptiness of phenomena. Two pure minds are in accord with the true nature of reality, possessing supreme merit. The first is a direct clarification. 'World Honored One, if someone hears this sutra and their mind is purified by faith, then they will give rise to the true nature of reality (the actual appearance of things). It should be known that this person has accomplished the foremost rare merit.' The commentary says: 'Within this, there is true reality; the rest is not true reality.' This is the Buddha's footprint. 'World Honored One, this true reality is not an ordinary appearance. Therefore, the Tathagata calls it true reality.' Asanga Bodhisattva said: 'In order to be free from the discriminating thoughts about true reality.' This is to highlight the Buddha's supremacy through faith, understanding, and the three emptinesses. The first is a general indication of faith and understanding. 'World Honored One, it is not difficult for me to hear, believe, understand, and uphold such a sutra now. If in the future, in the last five hundred years (the Dharma-ending age), there are beings who hear this sutra, believe, understand, and uphold it, then that person is the foremost rare.' Asanga Bodhisattva said: 'Even when the future Dharma is about to perish, there will still be Bodhisattvas who can uphold it, so there will be no attachment to self, others, etc. How can you, in the age of the Proper Dharma, be far from cultivation and not feel ashamed?' This is a separate display of the three emptinesses. 'Why is this? Because this person has no concept of self, no concept of others, no concept of beings, and no concept of a life span. Why is this so? Because the concept of self is not a true concept, and the concepts of others, beings, and life span are not true concepts. Why is this? Because to be free from all concepts is called all Buddhas.' Asanga Bodhisattva said: 'Having no concept of self, etc., means that no one clings to the concept of self, etc.; 'not a true concept' means that there is no clinging to phenomena; 'being free from all concepts' shows that all Bodhisattvas follow and learn the (Buddha's) appearance. All Buddhas, World Honored Ones, are free from all appearances. Therefore, we should learn in this way.' This is the Tathagata's approval and affirmation. The Buddha told Subhuti: 'It is so, it is so.' This is the supreme merit of the unmoving mind when hearing the Dharma. --------------------------------------------------------------------------------
Chinese
复有人得闻是经。不惊不怖不畏。当知是人甚为希有 论云。惊者谓非处生惧。怖者不能断疑心故。畏者一向怖故。其心毕竟堕惊怖故。五大因清净第一胜。 何以故。须菩提。如来说第一波罗蜜非第一波罗蜜。是名第一波罗蜜 何以故者有二。一蹑前不惊等徴。二都蹑前胜以徴。论云。此法门者。名为大因。胜余修多罗故名为清净。无量诸佛同说故。故彼珍宝檀等无如是功德。是故彼福德中。此福为胜。 金刚般若经疏论纂要上 大正藏第 33 册 No. 1701 金刚般若经疏论纂要 金刚般若经疏论纂要下 京大兴福寺沙门宗密述 长水沙门子璇治定 八断持说未脱苦果疑。论云。向说舍身。苦身果报故福劣。若尔依此法门持说诸菩萨行苦行。亦是苦果。云何此法不成苦果○断之文二。初明超忍以断疑二○初明忍体。 须菩提。忍辱波罗蜜。如来说非忍辱波罗蜜 忍到彼岸已离苦相。况彼岸非岸谁苦谁忍△二明忍相二。初引一生证极苦忍二。初正明。 何以故。须菩提。如我昔为歌利王割截身体。我于尔时。无我相无人相无众生相无寿者相 歌利。此云极恶。佛昔作仙山中修道。王猎疲寝妃共礼仙。王问得四果皆答不得。王怒割截天怒雨石。王惧而 现代汉语译本 复有人听闻此经，不惊慌、不恐惧、不害怕，应当知道这个人非常稀有。论中说：‘惊’是指在不应产生恐惧的地方产生恐惧；‘怖’是指不能断除疑心；‘畏’是指一味地害怕。他们的心最终都陷入惊慌恐惧之中。五大因（五蕴）清净是最殊胜的。 ‘何以故（为什么）’？须菩提（Subhuti，佛陀的弟子），如来说第一波罗蜜（Paramita，到彼岸），并非第一波罗蜜，这只是名为第一波罗蜜。‘何以故’有两个含义：一是承接前面不惊等来提问，二是总承前文的殊胜之处来提问。论中说：这个法门，名为大因，胜过其他的修多罗（Sutra，经），所以名为清净。因为无量诸佛共同宣说，所以那些珍宝布施等没有这样的功德。因此，在那些福德之中，此福德最为殊胜。 《金刚般若经疏论纂要》上 大正藏第 33 册 No. 1701 《金刚般若经疏论纂要》 《金刚般若经疏论纂要》下 京大兴福寺沙门宗密 述 长水沙门子璇 治定 八断持说，未能脱离苦果的疑惑。论中说：前面所说的舍身，是苦身果报，所以福德较差。如果这样，依照此法门持说诸菩萨行苦行，也是苦果，为什么此法不成苦果？断除疑惑的文有两部分：一是阐明超忍以断除疑惑，二是阐明忍的本体。 须菩提，忍辱波罗蜜（Ksanti Paramita，忍辱到彼岸），如来说非忍辱波罗蜜，忍到彼岸已经远离苦相，何况彼岸非岸，谁苦谁忍？阐明忍相有两部分：一是引用一生来证明极苦之忍，二是正式阐明。 ‘何以故’？须菩提，如我过去为歌利王（Kali，极恶）割截身体，我于尔时，无我相、无人相、无众生相、无寿者相。歌利，此云极恶。佛过去在仙山中修道，国王打猎疲惫而睡，妃子一同礼拜仙人。国王问是否证得四果，都回答没有。国王愤怒地割截身体，天神愤怒降下石头。国王害怕而
English
English version Furthermore, if someone hears this Sutra and is neither alarmed, nor afraid, nor fearful, you should know that this person is very rare. The commentary says: 'Alarmed' refers to generating fear in a situation where fear should not arise; 'afraid' refers to being unable to sever doubts; 'fearful' refers to being constantly afraid. Their minds ultimately fall into alarm and fear. The purity of the five great causes (five skandhas) is the most supreme. 'Why is that?' Subhuti (Subhuti, Buddha's disciple), the Tathagata (Tathagata, Thus Come One) says that the first Paramita (Paramita, perfection or crossing to the other shore) is not the first Paramita; it is only named the first Paramita. 'Why is that?' has two meanings: first, it follows up on the previous mention of not being alarmed, etc., to raise a question; second, it generally follows up on the previous statement of supremacy to raise a question. The commentary says: This Dharma (Dharma, teachings) gate is called a great cause, surpassing other Sutras, therefore it is called pure. Because countless Buddhas speak of it together, those precious jewels, giving, etc., do not have such merit. Therefore, among those merits, this merit is the most supreme. The Diamond Prajna Sutra Commentary and Notes - Volume 1 Taisho Tripitaka Volume 33, No. 1701, Diamond Prajna Sutra Commentary and Notes The Diamond Prajna Sutra Commentary and Notes - Volume 2 Composed by Shramana (Shramana, monk) Zongmi of Xingfu Temple in Kyoto Revised and finalized by Shramana Zixuan of Changshui The eight doubts of upholding and speaking [this Sutra] without escaping the suffering result. The commentary says: The previously mentioned giving up of the body is the result of suffering, therefore the merit is inferior. If that is the case, if one upholds and speaks of the practices of Bodhisattvas (Bodhisattva, enlightened being) according to this Dharma gate, it is also a suffering result. Why does this Dharma not become a suffering result? The text for severing [doubts] has two parts: first, clarifying surpassing forbearance to sever doubts; second, clarifying the essence of forbearance. Subhuti, the Ksanti Paramita (Ksanti Paramita, perfection of patience or forbearance), the Tathagata says is not the Ksanti Paramita. Having reached the other shore of forbearance, one has already departed from the appearance of suffering. Moreover, if the other shore is not a shore, who suffers and who forbears? Clarifying the appearance of forbearance has two parts: first, citing a past life to prove the extreme suffering of forbearance; second, formally clarifying. 'Why is that?' Subhuti, for example, in the past I was Kali King (Kali, extremely evil) who cut off my body. At that time, I had no concept of self, no concept of person, no concept of sentient being, and no concept of lifespan. Kali, which means extremely evil. In the past, the Buddha practiced the Way in the mountains. The king was tired from hunting and fell asleep, and his consorts together paid respects to the immortal. The king asked if they had attained the four fruits, and they all answered no. The king angrily cut off [the immortal's] body, and the gods were angered and rained down stones. The king was afraid and --------------------------------------------------------------------------------
Chinese
忏悔。仙证本无瞋。王乃免害。论云。不但无苦而乃有乐。以慈悲故○二反显。 何以故。我于往昔节节支解时。若有我相人相众生相寿者相。应生嗔恨 二引多生证相续忍。 须菩提。又念过去于五百世作忍辱仙人。于尔所世。无我相无人相无众生相无寿者相。累苦故忍熟而 累苦故忍熟而乐。但与正定慈悲相应故。偈云。离我及恚相。实无有苦恼共乐有慈悲如是苦行果○二劝离相以安忍。论云。若有菩萨不离我相。见苦行苦欲舍菩提心。故劝离相。无著云。为对治不忍因缘有三种苦。谓流转苦。众生相违苦。乏受用苦○文二○初总标。 是故须菩提。菩萨应离一切相。发阿耨多罗三藐三菩提心 若离相发心。虽逢大苦即能不舍。无著云。离一切相者。为离如是三苦相也○二别显二○初对治不忍流转苦。 不应住色生心。不应住声香味触法生心。应生无所住心。若心有住则为非住。是故佛说。菩萨心不应住色布施 初正明流是集谛。转是苦谛。无著云。若着色等则于流转苦中疲乏。故菩提心不生。后引证。引前说无住施。具含六度。证此文矣○二对治不忍相违苦。 须菩提。菩萨为利益一切众生应如是布施如来说一切诸相。即是非相。又说一切众生。则非众生 无著云。既为众生行 现代汉语译本 忏悔。仙证本无瞋（chēn，嗔怒）。王乃免害。论云。不但无苦而乃有乐。以慈悲故○二反显。 何以故。我于往昔节节支解时。若有我相（执着于自我的表象）人相（执着于人的表象）众生相（执着于众生的表象）寿者相（执着于寿命的表象）。应生嗔恨 二引多生证相续忍。 须菩提（佛陀的弟子名）。又念过去于五百世作忍辱仙人（修习忍辱的仙人）。于尔所世。无我相无人相无众生相无寿者相。累苦故忍熟而 累苦故忍熟而乐。但与正定慈悲相应故。偈云。离我及恚（huì，怨恨）相。实无有苦恼共乐有慈悲如是苦行果○二劝离相以安忍。论云。若有菩萨不离我相。见苦行苦欲舍菩提心。故劝离相。无著（菩萨名）云。为对治不忍因缘有三种苦。谓流转苦。众生相违苦。乏受用苦○文二○初总标。 是故须菩提。菩萨应离一切相。发阿耨多罗三藐三菩提心（无上正等正觉之心） 若离相发心。虽逢大苦即能不舍。无著云。离一切相者。为离如是三苦相也○二别显二○初对治不忍流转苦。 不应住色生心。不应住声香味触法生心。应生无所住心。若心有住则为非住。是故佛说。菩萨心不应住色布施 初正明流是集谛（苦的根源）。转是苦谛（痛苦的真理）。无著云。若着色等则于流转苦中疲乏。故菩提心不生。后引证。引前说无住施。具含六度（布施、持戒、忍辱、精进、禅定、智慧）。证此文矣○二对治不忍相违苦。 须菩提。菩萨为利益一切众生应如是布施如来说一切诸相。即是非相。又说一切众生。则非众生 无著云。既为众生行