English
English version: Using a metaphor to ask. And Subhuti (Subhuti, meaning 'good manifestation') immediately understood that Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) itself has no discriminating thought of 'I am the king of mountains,' therefore it can be great. The detachment of the Sambhogakaya (Sambhogakaya, one of the three bodies of the Buddha, the enjoyment body) is also like this. Therefore, it is said that the Buddha said 'non-body' is called 'great body'. 'Subhuti, if there are as many sands in the Ganges (Ganges) River, and each sand represents a Ganges River, what do you think? Are these Ganges sands many or not?' Subhuti replied: 'Very many, World Honored One. The number of Ganges Rivers alone is countless, let alone the sand in them.' Subhuti, I now tell you the truth, if there are good men and good women who use the seven treasures (seven treasures) to fill as many three thousand great thousand worlds (three thousand great thousand worlds) as there are sands in the Ganges for almsgiving, will they gain much merit?' Subhuti replied: 'Very much, World Honored One.' The Buddha told Subhuti: 'If good men and good women in this sutra, even if they only receive and uphold a four-line verse (four-line verse), and explain it to others, then this merit surpasses the previous merit.' The Ganges is a river in India, forty miles in circumference. The Buddha often preached here, so it is used as a metaphor. The previous statement of using the seven treasures of a great thousand world for almsgiving is used to illustrate the superiority of the merit of receiving and explaining. Now, using the seven treasures of countless great thousand worlds for almsgiving is not as good as receiving and explaining the four-line verse in this sutra, and its merit is even more superior. This is to discuss in an increasing way, measuring the merit of receiving and explaining. 'Again, Subhuti, wherever this sutra is explained, even if it is only a four-line verse, it should be known that in this place, all the devas (devas), humans (humans), and asuras (asuras) in the world should make offerings like offering to a Buddha-stupa (Buddha-stupa) and a temple (temple). How much more so if someone can fully receive, uphold, read, and recite it. Subhuti, it should be known that this person has achieved the supreme, first, and rare dharma (dharma). Wherever the sutra is, it is as if the Buddha is present, as if there is a respected disciple.' The place where the Buddha's relics are stored is called a stupa, and the place where the Buddha's image is enshrined is called a temple. Wherever the four-line verse of this sutra is explained, the devas and asuras should respect it as they respect the Buddha's stupa and temple. How much more so for those who can fully receive, uphold, read, and recite it? Achieving the supreme, first, and rare dharma is to achieve Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi, unsurpassed perfect enlightenment). Wherever the sutra is, that is where the Buddha is. The person who receives, upholds, and explains the sutra is the Buddha's disciple, shouldn't they be respected? At that time, Subhuti said to the Buddha: 'World Honored One, when --------------------------------------------------------------------------------
Chinese
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。即非般若波罗蜜。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 善现既闻持经成就希有之法。故问此经何名云何受持。佛答此经名金刚般若。能断一切疑执故。当奉持也。断执虽用般若之智。然法性本空不可取着。故云即非般若波罗蜜也。如来又虑善现未达般若性空谓有言说。故又诰云。如来有所说法不。而善现了知说即无说。乃答云如来无所说也。 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 此即文意由前施宝得福而来。前以无量大千世界七宝布施。得福虽多然非离性。则是贪等烦恼染因。有为福报故。此遂以世界微尘为喻。尘界乃无情之物不生贪等。烦恼染因是则有为。福报不及尘界之无情。况持说此经。是远离烦恼之因。能取菩提而不胜耶。非微尘非世界者。非烦恼染因微尘世界也。是名微尘。是名世界者。乃是无记微尘世界也。无记犹无情。谓不起善恶也。 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 现代汉语译本： ‘这部经叫什么名字？’‘我们应当如何奉行和受持？’ 佛告诉须菩提：‘这部经的名字叫做《金刚般若波罗蜜》（Diamond Perfection of Wisdom）。你应该用这个名字来奉行和受持。’ 为什么呢？须菩提，佛所说的般若波罗蜜，实际上不是般若波罗蜜（Perfection of Wisdom）。须菩提，你认为如何？如来（Tathagata）有所说法吗？’ 须菩提回答佛说：‘世尊，如来没有说法。’ 善现（Subhuti）听闻受持此经能成就稀有之法，所以问这部经叫什么名字，以及如何受持。佛回答这部经名为《金刚般若》，能断除一切疑惑和执着，所以应当奉行和受持。虽然断除执着要用般若的智慧，然而法性（Dharma-nature）本来是空性的，不可执着，所以说实际上不是般若波罗蜜。如来又考虑到善现可能没有领悟般若性空的道理，认为有所言说，所以又告诉他：‘如来有所说法吗？’ 而善现已经了知说即无说，于是回答说如来没有说法。 ‘须菩提，你认为如何？三千大千世界（three-thousand-great-thousand world system）中所有的微尘，算多吗？’ 须菩提回答说：‘非常多，世尊。’ 须菩提，诸多的微尘，如来说不是微尘，只是名为微尘。如来说世界不是世界，只是名为世界。’ 这段经文的意义是由前面用宝物布施而得福德而来。前面用无量大千世界的七宝布施，所得的福德虽然多，但并没有离开自性，因此是贪婪等烦恼的染污之因，是有为的福报。所以这里用世界微尘来作比喻。微尘和世界是无情之物，不会产生贪婪等烦恼的染污之因，因此是有为的福报，比不上微尘和世界的无情。更何况是受持和宣说这部经，是远离烦恼之因，能够证得菩提，难道不更胜一筹吗？‘非微尘非世界’，不是指烦恼染污之因的微尘和世界。‘是名微尘，是名世界’，是指无记的微尘和世界。无记就像无情，是指不产生善恶。 ‘须菩提，你认为如何？可以用三十二相（thirty-two marks of a great man）来见如来吗？’ ‘不，世尊。不可以用三十二相来得到如来。’
English
English version: ‘What is the name of this sutra? How should we uphold it?’ The Buddha told Subhuti, ‘This sutra is named the Diamond Perfection of Wisdom (Vajra Prajna Paramita). You should uphold it by this name.’ Why? Subhuti, what the Buddha speaks of as the Perfection of Wisdom is, in reality, not the Perfection of Wisdom. Subhuti, what do you think? Does the Tathagata (Thus Come One) have any Dharma to speak?’ Subhuti said to the Buddha, ‘World Honored One, the Tathagata has nothing to speak.’ Subhuti, having heard that upholding this sutra can accomplish rare and wonderful Dharma, asked what the name of this sutra was and how to uphold it. The Buddha answered that this sutra is named the Diamond Sutra, which can cut off all doubts and attachments, so it should be upheld. Although cutting off attachments requires the wisdom of Prajna, the Dharma-nature (Dharma-nature) is originally empty and cannot be clung to, so it is said that it is, in reality, not the Perfection of Wisdom. The Tathagata, also considering that Subhuti might not have understood the emptiness of Prajna and thought there was something to be said, further told him, ‘Does the Tathagata have any Dharma to speak?’ But Subhuti already knew that speaking is the same as not speaking, so he answered that the Tathagata has nothing to speak. ‘Subhuti, what do you think? Are the motes of dust in a three-thousand-great-thousand world system (three-thousand-great-thousand world system) numerous?’ Subhuti said, ‘Very numerous, World Honored One.’ ‘Subhuti, these motes of dust, as spoken of by the Tathagata, are not motes of dust; they are merely called motes of dust. The world, as spoken of by the Tathagata, is not the world; it is merely called the world.’ The meaning of this passage comes from the merit gained from giving treasures in the previous passage. In the previous passage, giving the seven treasures of countless three-thousand-great-thousand world systems, although the merit gained was great, it did not leave the self-nature, so it is a cause of defilement by afflictions such as greed, and is conditioned merit. Therefore, here the motes of dust and the world are used as a metaphor. Motes of dust and the world are inanimate objects and do not give rise to causes of defilement by afflictions such as greed, so it is conditioned merit, which is not as good as the inanimate nature of motes of dust and the world. How much more so is upholding and speaking this sutra, which is the cause of being far away from afflictions and can attain Bodhi, is it not even better? ‘Not motes of dust, not the world’ does not refer to the motes of dust and the world that are the cause of defilement by afflictions. ‘They are called motes of dust, they are called the world’ refers to the neutral motes of dust and the world. Neutral is like inanimate, meaning not giving rise to good or evil. ‘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 attained by the thirty-two marks.’ --------------------------------------------------------------------------------
Chinese
见如来。何以故。如来说三十二相即是非相。是名三十二相 三十二相者。应身相也。非相者。法身相也。是名三十二相者。应既即法法全是应。不妨说三十二相也。言施宝之福。纵能成佛身相。但是应身。不及持说功德能成法身也。 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 七宝布施外财也。身命布施内财也。身施者。如尸毗王代鸽是也。命施者。如萨埵饲虎是也。以轻重较之。则外财轻而易。内财重而难。然此二施皆有为有漏因果。总不如持说四句能取菩提之妙果也。 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。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。世尊。是实相者。则是非相。是故如来说名实相。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。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 善现知舍身命所感之福。不如持说之胜。得闻此法。感佛恩深遂悲泣流涕。 现代汉语译本：见到如来。为什么呢？如来说的三十二相（如来为救度众生而显现的身体所具有的三十二种殊胜的相状）即是非相（不是永恒不变的相），所以才叫做三十二相。所谓三十二相，是应身相（为适应不同众生而示现的化身）。所谓非相，是法身相（佛的真身，超越一切形相）。之所以称作三十二相，是因为应身即是法身的显现，法身完全体现在应身之中，所以不妨说三十二相。也就是说，布施珍宝的福报，纵然能够成就佛的应身相，但终究是应身，比不上受持和宣说此经的功德，因为后者能够成就法身。 须菩提（佛陀的弟子），如果有善男子、善女人，以像恒河沙（恒河中的沙子）一样多的身命来布施，如果有人，对于这部经，乃至受持其中的四句偈（佛经中的四句精要），并且为他人解说，他的福德就非常多。七宝布施是外财布施，身命布施是内财布施。身布施，比如尸毗王（古代国王，为救鸽子而割肉喂鹰）的例子。命布施，比如萨埵（王子，舍身喂虎）的例子。从轻重来比较，外财布施轻而易，内财布施重而难。然而这两种布施都是有为有漏的因果，总不如受持和宣说四句偈，能够取得菩提（觉悟）的妙果。 这时，须菩提听闻这部经，深刻理解其中的义理和趣味，悲伤地流着眼泪，对佛说：‘希有啊，世尊（对佛的尊称）！佛说如此甚深的经典，我从过去以来所得到的智慧之眼，从未曾听闻过这样的经典。世尊，如果有人能够听闻这部经，信心清净，就能生出实相（事物的真实面貌）。应当知道这个人成就了第一希有的功德。世尊，这实相，就是非相，所以如来说名为实相。世尊，我现在能够听闻这样的经典，相信、理解、受持，并不算难。如果当未来世，后五百岁（末法时期），如果有众生能够听闻这部经，相信、理解、受持，这个人就是第一希有的。为什么呢？因为这个人没有我相（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）。为什么呢？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（觉悟者）。’善现（须菩提的别名）知道舍身命所感得的福报，不如受持和宣说此经的殊胜，感念佛恩深重，于是悲泣流泪。