English
English version: This passage discusses a case where someone has doubts about the Reward Buddha (Sambhogakaya Buddha, referring to the Buddha's body attained through practice). The discussion raises the question: If a sage is named through the 'Unconditioned Dharma' (the natural law of non-action and non-striving), then this 'Dharma' (Buddha's teachings, truth) is neither graspable nor speakable. Then, how to explain that the 'Reward Buddha Enjoying Bliss' (the Sambhogakaya Buddha enjoying the fruits of merit) himself grasps the 'Dharma King Body' (an honorific title for the Buddha, meaning the king of the Dharma)? And how to explain that other worldly people also grasp 'him' (referring to the Reward Buddha) as the 'Dharma King Body'? To eliminate these doubts, the scripture is divided into two parts: first, eliminating doubts through questions and answers, and then highlighting the superiority through comparison. The question and answer section is further divided into four parts: asking, answering, questioning further, and explaining. This is the first part, which is asking. The scripture says, for example, someone reports the body of the Buddha, like Mount Sumeru (Sumeru, the central mountain in the Buddhist cosmology). Using Mount Sumeru to show the Buddha's body's superiority and greatness. The question asks: Does the Buddha's great body grasp the 'Great Form' (great appearance) because of having a discriminating mind? Sumeru, translated as 'Wonderfully High,' is composed of four treasures and has sixty thousand mountains as its retinue. Here, Mount Sumeru is used to metaphorize the Reward Buddha's body, just as Mount Sumeru surpasses other mountains, so it is called 'Great,' but it does not grasp 'I am the Mountain King' itself. The 'Reward Buddha Enjoying Bliss' surpasses other sages, so it is called 'Great,' but it does not grasp 'I am the Dharma King' itself. Their meanings are similar, so Mount Sumeru is used as a metaphor. Scripture: 'Subhuti said: Very great, World Honored One!' This is the second part, which is answering. The meaning of the answer is that although the Buddha's body is great, because it has no discriminating mind, it does not grasp the 'Great Form'. Scripture: 'Why?' This is the third part, which is questioning further. Why is there no discriminating mind? Scripture: 'The Buddha said: Non-body, is named Great Body.' This is the fourth part, which is explaining. The Buddha said 'Non-body,' referring to not the body of defilements and conditioned existence (a body bound by afflictions and formed by causes and conditions). 'Is named Great Body,' referring to the body of non-defilements and unconditioned existence (a body not bound by afflictions and not dependent on causes and conditions). Scripture: 'Subhuti, if the number of sands in the Ganges River, and such sands equal to the number of Ganges Rivers, what do you think? Are these Ganges sands numerous or not?' This is the second major part, which is highlighting the superiority through comparison. This part is divided into two minor parts: first, comparing with external wealth (external possessions), and then comparing with internal wealth (internal merits). The part comparing with external wealth is further divided into two minor parts: first, mentioning the inferior, and then highlighting the superior. The part mentioning the inferior is further divided into four minor parts: asking about the number of sands, answering the number of sands, asking about merit, and answering about merit. This is the first minor part, which is asking about the number of sands. The reason for repeatedly comparing below is to dispel doubts. Outsiders may doubt and say: Earlier it was said that the merit of upholding four lines of verse (four-line gatha in the Diamond Sutra) exceeds the giving of the seven treasures of three thousand great thousand worlds, and now it is said to give the seven treasures of countless Ganges sand worlds. --------------------------------------------------------------------------------
Chinese
亦过三千世界七宝布施。二义俱胜。何等胜功德而能得大菩提。今断此疑。显此持经功德非但过于三千世界七宝布施。亦胜舍无量恒河沙世界七宝布施。由此持福能得大菩提。非由施福故重校量。显其胜劣。言如恒河中所有沙数者。第一重略明沙无量也。如是恒河沙者。第二重总明河无量也。于意云何是诸恒河沙宁为多不者。第二广明沙无量也。宁之言能总问尔许河沙能为多不。 经。须菩提言甚多世尊但诸恒河尚多无数何况其沙 第二答沙也。独举沙河尚多无量况说河沙此非甚耶多。 经。须菩提我今实言告汝若有善男子善女人以七宝满尔所恒河沙数三千大千世界以用布施得福多不 第三问福也。我今实言告汝者。为欲校量先显如来口无失故。若善男子等者。兼明能之心也。以七宝者。正明所施之量也。满尔所恒河沙数世界者。总显施宝量也。 经。须菩提言甚多世尊 第四答福也。 经。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 第二显胜也。此中施多而福劣者。以有漏因违涅槃故。持经至少而福增者。以无漏因破生死故。 经。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 大文第二释胜所以也。文 现代汉语译本 也超过了以三千大千世界（Sānqiān Dàqiān Shìjiè，佛教宇宙观中的一个大千世界）的七宝（Qībǎo，指七种珍宝）进行布施。这两种意义上都胜过。那么，凭借何种殊胜的功德才能获得大菩提（Dà Pútí，伟大的觉悟）呢？现在断除这个疑惑，彰显这部经的功德，不仅仅超过以三千大千世界的七宝进行布施，也胜过舍弃无量恒河沙（Hénghé shā，指恒河中的沙子，比喻数量极多）世界的七宝进行布施。凭借这持经的福德能够获得大菩提，不是因为布施的福德。因此重新衡量，显示其殊胜与低劣。说到如同恒河中所有沙子的数量，第一重是简略地说明沙子是无量的。‘如是恒河沙’，第二重是总括地说明恒河是无量的。‘于意云何是诸恒河沙宁为多不’，第二重是广泛地说明沙子是无量的。‘宁’的意思是能够总括地询问这么多恒河沙能够算是多吗？ 经：须菩提（Xūpútí，佛陀的十大弟子之一）回答说：‘非常多，世尊（Shìzūn，对佛陀的尊称）！仅仅是恒河尚且多得无数，更何况其中的沙子呢？’这是第二次回答沙子的问题。单独举出沙河尚且多得无量，更何况说是河沙，这难道不是非常多吗？ 经：须菩提，我现在实话告诉你，如果有善男子、善女人，用七宝充满像恒河沙数那么多的三千大千世界来进行布施，得到的福德多不多？这是第三次问福德的问题。‘我现在实话告诉你’，是为了衡量，先显示如来说话没有虚妄。‘若善男子等’，兼明能施者的心意。‘以七宝’，正是说明所施之物的数量。‘满尔所恒河沙数世界’，总括地显示布施宝物的数量。 经：须菩提回答说：‘非常多，世尊！’这是第四次回答福德的问题。 经：佛告诉须菩提：‘如果善男子、善女人，从这部经中乃至受持四句偈（Sìjù jì，四句组成的偈颂）等，为他人解说，那么这种福德胜过前面的福德。’这是第二次显示殊胜之处。这里布施得多而福德少，是因为有漏的因违背了涅槃（Nièpán，佛教术语，指解脱）的缘故。持经的功德少而福德增加，是因为无漏的因能够破除生死的缘故。 经：再次，须菩提，无论在何处宣说这部经，乃至四句偈等，应当知道这个地方，一切世间的天人（Tiānrén，天神）、阿修罗（Āxiūluó，一种神道）都应当像供养佛塔（Fótǎ，佛教建筑，用于供奉佛舍利等）和寺庙一样进行供养。’这是大段的第二部分，解释殊胜的原因。文
English
English version It also surpasses giving offerings of seven treasures (Qībǎo, referring to seven kinds of treasures) throughout three thousand great thousand worlds (Sānqiān Dàqiān Shìjiè, a grand cosmic system in Buddhist cosmology). Both meanings are superior. Then, by what superior merit can one attain great Bodhi (Dà Pútí, great enlightenment)? Now, dispel this doubt and reveal the merit of upholding this Sutra, which not only surpasses giving offerings of seven treasures throughout three thousand great thousand worlds but also surpasses giving offerings of seven treasures throughout countless Ganges sand (Hénghé shā, referring to the sand in the Ganges River, used to describe an immense quantity) worlds. By this merit of upholding the Sutra, one can attain great Bodhi, not because of the merit of giving. Therefore, re-evaluate and show its superiority and inferiority. Speaking of the number of sands in the Ganges River, the first emphasis is to briefly explain that the sand is immeasurable. 'Such Ganges sand,' the second emphasis is to generally explain that the Ganges River is immeasurable. 'What do you think, are these Ganges sands numerous or not?' The second emphasis is to extensively explain that the sand is immeasurable. 'Ning' means to comprehensively ask whether so many Ganges sands can be considered numerous? Sutra: Subhuti (Xūpútí, one of the Buddha's ten great disciples) replied, 'Very many, World Honored One (Shìzūn, a respectful title for the Buddha)! The Ganges River alone is countless, let alone its sand!' This is the second answer regarding the sand. Singling out the sandy river is already immeasurably numerous, let alone saying river sand, isn't this very much? Sutra: Subhuti, I now tell you truthfully, if there are good men and good women who use seven treasures to fill as many three thousand great thousand worlds as there are Ganges sands to give offerings, would the merit obtained be much or not? This is the third question about merit. 'I now tell you truthfully,' is to measure, first showing that the Tathagata's (Rúlái, another title for the Buddha) words are not false. 'If good men, etc.,' also clarifies the intention of the giver. 'With seven treasures,' precisely explains the quantity of what is given. 'Filling as many worlds as there are Ganges sands,' comprehensively shows the quantity of treasures given. Sutra: Subhuti replied, 'Very much, World Honored One!' This is the fourth answer regarding merit. Sutra: The Buddha told Subhuti, 'If good men and good women, from this Sutra, even uphold four-line verses (Sìjù jì, verses composed of four lines), etc., and explain them to others, then this merit surpasses the previous merit.' This is the second showing of superiority. Here, giving much but having little merit is because the defiled cause goes against Nirvana (Nièpán, a Buddhist term referring to liberation). The merit of upholding the Sutra is little but the merit increases because the undefiled cause can break through birth and death. Sutra: 'Furthermore, Subhuti, wherever this Sutra is spoken, even four-line verses, etc., it should be known that in this place, all the gods (Tiānrén, celestial beings), humans, and asuras (Āxiūluó, a type of deity) in all the worlds should make offerings as to a Buddha's stupa (Fótǎ, a Buddhist structure for enshrining relics) and temple.' This is the second part of the major section, explaining the reason for the superiority. Text --------------------------------------------------------------------------------
Chinese
总有四。一尊处故胜。二同说故胜。三降染故胜。四超净故胜。就中第一尊处故胜中文复有四。一辨处尊。二明人胜。三双释。四问答。此即第一辨处尊也。如王所居非说多少。乃至暂时一切见者。悉皆恭敬说。此经处亦复如是。非论多少。下至一偈应当供养。所以然者。此大乘法诸经王故。天人阿修罗者。六趣之中略举三也。此三福业供养义增。是故偏述余三罪报多。诸障碍虽有少分略而不论。 经。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 第二明人胜也。说一偈处处是非情犹应供养义同塔庙。何况尽能受持之人。人成胜慧得非尊重。言何况者。一以无情况有情。谓次处况人。二以少说多。即一偈况于尽受。当知是人成就最上第一希有之法者。总明持经。菩萨成无住行。近超地上诸果具多。百法明门。远趣无上菩提成一切种智。总以佛之果体无胜故名为最上。超过诸地名为第一。世间所无名为希有。 经。若是经典所在之处即为有佛若尊重弟子 第三双释也。今言经典所在之处者。义含说经人及说经处。以处及人皆所依故。即为有佛者。为显说经处开示法身如塔庙故。若尊重弟子者。为敬持经人如弟子重佛相似也。故魏本云尊重似佛也。 经。尔时须菩提白佛言世尊当何名 现代汉语译本 总共有四种殊胜之处。第一，是由于所处的地位尊贵而殊胜。第二，是由于共同宣说佛法而殊胜。第三，是由于降伏烦恼而殊胜。第四，是由于超越清净而殊胜。其中，第一种‘由于所处的地位尊贵而殊胜’又包含四点：一是辨明处所的尊贵，二是阐明人的殊胜，三是双重解释，四是问答。这里是第一点，辨明处所的尊贵。如同国王居住的地方，无论谈论多少事情，乃至只是暂时一见，所有人都恭敬赞叹。这部经所在的地方也是如此，不论多少，哪怕只是一句偈颂，也应当供养。这是因为这部大乘佛法是诸经之王。‘天人阿修罗’，在六道众生中略举三种。这三种有福德的众生供养的意义更加重大，所以偏重叙述，其余三种罪业深重的众生，以及诸多的障碍，虽然有少部分，就省略而不论述。 经文：‘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。’ 第二是阐明人的殊胜。宣说一句偈颂的地方，即使是非人类的情形，也应该像对待佛塔寺庙一样供养。更何况是能够完全接受并奉持经文的人呢？人成就殊胜的智慧，难道不应该尊重吗？‘何况’的意思是：一，用无情的事物来比况有情的人，即用处所来比况人。二，用少量的言说来比况大量的言说，即用一句偈颂来比况完全接受奉持。‘当知是人成就最上第一希有之法’，总的说明了奉持经文的人，菩萨成就无住的修行，接近超越地上诸果，具足多种功德。《百法明门论》中说，远离追求无上菩提，成就一切种智。总的来说，以佛的果体没有比它更殊胜的，所以称为‘最上’。超过各个菩萨的阶位，所以称为‘第一’。世间所没有的，所以称为‘希有’。 经文：‘若是经典所在之处，即为有佛，若尊重弟子。’ 第三是双重解释。现在说‘经典所在之处’，意义包含说经的人和说经的处所。因为处所和人都是经典所依之处。‘即为有佛’，是为了显示说经的处所开示法身，如同佛塔寺庙一样。‘若尊重弟子’，是为了尊敬奉持经文的人，如同弟子尊重佛一样。所以魏译本说，尊重经典就像尊重佛一样。 经文：‘尔时，须菩提白佛言：世尊，当何名