English
English version There are four kinds of superiority. First, it is superior because of the honorable position it occupies. Second, it is superior because of the joint proclamation of the Dharma. Third, it is superior because of subduing afflictions. Fourth, it is superior because of transcending purity. Among them, the first, 'superior because of the honorable position it occupies,' contains four points: first, distinguishing the honor of the place; second, elucidating the superiority of the person; third, double explanation; and fourth, question and answer. Here is the first point, distinguishing the honor of the place. Just as the place where the king resides, no matter how much is discussed, or even just a temporary glimpse, everyone respectfully praises it. The place where this Sutra is located is also like this, regardless of the amount, even if it is only one verse, it should be offered. This is because this Mahayana Dharma is the king of all Sutras. 'Devas (gods), humans, and Asuras (demigods),' are three of the six realms of sentient beings, briefly mentioned. The merit of offering by these three kinds of blessed beings is even greater, so it is emphasized, and the remaining three kinds of beings with heavy sins, as well as many obstacles, although there are a few, are omitted. Sutra: 'Moreover, if someone can fully receive, uphold, read, and recite it, Subhuti (name of a disciple of the Buddha), you should know that this person has achieved the most supreme, first, and rare Dharma.' The second is to elucidate the superiority of the person. The place where a verse is spoken, even in non-human situations, should be offered as if it were a pagoda or temple. How much more so for someone who can fully accept and uphold the Sutra? Does not the person who achieves superior wisdom deserve respect? The meaning of 'moreover' is: first, using inanimate things to compare with animate people, that is, using the place to compare with the person. Second, using a small amount of speech to compare with a large amount of speech, that is, using one verse to compare with fully accepting and upholding. 'You should know that this person has achieved the most supreme, first, and rare Dharma,' generally explains that the person who upholds the Sutra, the Bodhisattva (enlightenment being) achieves non-abiding practice, is close to surpassing the fruits of the ground, and possesses many merits. The *Hundred Dharmas Shastra* says that one moves away from pursuing unsurpassed Bodhi (enlightenment), and achieves omniscience. In general, because the Buddha's fruit body has nothing more superior than it, it is called 'most supreme.' Surpassing the stages of various Bodhisattvas, it is called 'first.' Because it is not found in the world, it is called 'rare.' Sutra: 'Wherever this Sutra is located, it is as if there is a Buddha, or a respected disciple.' The third is a double explanation. Now, saying 'wherever this Sutra is located,' the meaning includes the person who speaks the Sutra and the place where the Sutra is spoken. Because the place and the person are both where the Sutra relies. 'It is as if there is a Buddha,' is to show that the place where the Sutra is spoken reveals the Dharmakaya (Dharma body), just like a pagoda or temple. 'Or a respected disciple,' is to respect the person who upholds the Sutra, just as a disciple respects the Buddha. Therefore, the Wei translation says that respecting the Sutra is like respecting the Buddha. Sutra: 'At that time, Subhuti (name of a disciple of the Buddha) said to the Buddha: World Honored One, what should this be named --------------------------------------------------------------------------------
Chinese
此经我等云何奉持 第四问答也。文复有四。一问二答三徴四释。此初也。此中所以问答经名及受持者。以佛世尊叹二处胜故。今明受持者。应先知名字及受持方法。是故于此尊处文中便申问答。当何名此经者。问经名也。我等云何奉持问受持方法也。 经。佛告须菩提是经名为金刚般若波罗蜜以是名字汝当奉持 第二答也。金刚者喻也。即坚利宝。般若者法也。即无分别智。波罗蜜者名到彼岸。显此真智极究竟故。以是名字汝当奉持者。以犹用也。是由此也。用此能诠之名诠彼所诠之理。理为义持名为文。持文义恭受总名为奉持。 经。所以者何 第三徴也。徴经名义是何意也。 经。须菩提佛说般若波罗蜜即非般若波罗蜜 第四释也。言佛说般若波罗蜜者。谓观照等真实慧也。即非般若波罗蜜者。谓非二乘等相似慧也。 经。须菩提于意云何如来有所说法不 总中第二同说故胜也。文复有二。一问二答。此初问也。此中问意。明释迦如来离诸佛所说法外别有一法。是佛所说不。 经。须菩提白佛言世尊如来无所说 第二答也。总言如来无所说者。为显说同非谓世尊都无言说也。 经。须菩提于意云何三千大千世界所有微尘是为多不 总中第三降染故胜也。将明此义。先辨因 现代汉语译本： ‘此经我等云何奉持’，这是第四个问答。这段文字又分为四个部分：一问，二答，三征，四释。这是第一个部分。这里之所以问答经名以及如何受持，是因为佛世尊赞叹这两个方面的殊胜之处。现在说明受持的方法，应该先知道经的名字以及受持的方法。因此，在这段尊处文中便提出问答：‘当何名此经者’，是问经的名字；‘我等云何奉持’，是问受持的方法。 ‘经。佛告须菩提是经名为金刚般若波罗蜜（Vajra Prajna Paramita），以是名字汝当奉持’，这是第二个回答。‘金刚’是比喻，比喻坚固锐利的宝物。‘般若’是法，指无分别的智慧。‘波罗蜜’是到达彼岸的意思，显示这种真智达到最究竟的境界。‘以是名字汝当奉持者’，‘以’是用的意思，‘是’是由此的意思，用这个能诠释的名来诠释它所诠释的道理。理是义，持名为文，恭敬地接受文和义，总称为奉持。 ‘经。所以者何’，这是第三个征问，征问经名和意义是什么意思。 ‘经。须菩提佛说般若波罗蜜（Prajna Paramita）即非般若波罗蜜（Prajna Paramita）’，这是第四个解释。‘佛说般若波罗蜜’，是指观照等真实的智慧。‘即非般若波罗蜜’，是指非二乘等相似的智慧。 ‘经。须菩提于意云何如来有所说法不’，总说中的第二个殊胜之处在于共同宣说。这段文字又分为两个部分：一问，二答。这是第一个问题。这里提问的意思是，释迦如来（Sakyamuni）在诸佛所说的法之外，是否还有另外一种法是佛所说的。 ‘经。须菩提白佛言世尊如来无所说’，这是第二个回答。总的说如来没有什么可说的，是为了显示说法相同，并不是说世尊完全没有言说。 ‘经。须菩提于意云何三千大千世界所有微尘是为多不’，总说中的第三个殊胜之处在于降伏染污。将要说明这个道理，先辨别原因。
English
English version: ‘How should we uphold this Sutra?’ This is the fourth question and answer. This passage is further divided into four parts: a question, an answer, an inquiry, and an explanation. This is the first part. The reason for asking and answering about the Sutra's name and how to uphold it is because the Buddha, the World Honored One, praised the excellence of these two aspects. Now, to explain the method of upholding, one should first know the name of the Sutra and the method of upholding it. Therefore, in this passage about the honored place, the question and answer are presented: ‘What should this Sutra be called?’ This asks for the name of the Sutra. ‘How should we uphold it?’ This asks for the method of upholding. ‘Sutra: The Buddha told Subhuti (a disciple of the Buddha), 'This Sutra is named the Vajra Prajna Paramita (Diamond Wisdom Perfection Sutra), and you should uphold it by this name.’ This is the second answer. ‘Vajra’ is a metaphor, symbolizing a firm and sharp jewel. ‘Prajna’ is the Dharma, referring to non-discriminating wisdom. ‘Paramita’ means reaching the other shore, showing that this true wisdom reaches the ultimate state. ‘You should uphold it by this name’ means ‘by’ is used in the sense of ‘using,’ and ‘is’ means ‘from this.’ Use this name that can explain to explain the principle it explains. The principle is the meaning, holding the name is the text, and respectfully accepting the text and meaning together is called upholding. ‘Sutra: Why is that?’ This is the third inquiry, asking what the meaning of the Sutra's name and meaning is. ‘Sutra: Subhuti (a disciple of the Buddha), the Prajna Paramita (Wisdom Perfection) that the Buddha spoke of is not the Prajna Paramita (Wisdom Perfection).’ This is the fourth explanation. ‘The Prajna Paramita that the Buddha spoke of’ refers to the true wisdom of contemplation, etc. ‘Is not the Prajna Paramita’ refers to the similar wisdom of the Two Vehicles (referring to Sravakas and Pratyekabuddhas), etc. ‘Sutra: Subhuti (a disciple of the Buddha), what do you think? Does the Tathagata (another name for the Buddha) have any Dharma to speak?’ The second excellence in the general discussion is in the common proclamation. This passage is further divided into two parts: a question and an answer. This is the first question. The meaning of this question is whether Sakyamuni (the historical Buddha) has another Dharma to speak besides the Dharma spoken by all the Buddhas. ‘Sutra: Subhuti (a disciple of the Buddha) said to the Buddha, 'World Honored One, the Tathagata (another name for the Buddha) has nothing to say.’ This is the second answer. Generally saying that the Tathagata has nothing to say is to show that the teachings are the same, not that the World Honored One has no words at all. ‘Sutra: Subhuti (a disciple of the Buddha), what do you think? Are the dust particles in the three thousand great thousand worlds numerous or not?’ The third excellence in the general discussion is in subduing defilements. To explain this principle, first distinguish the cause. --------------------------------------------------------------------------------
Chinese
果有其三种。一布施因果。因谓布施果谓烦恼。由取相施增烦恼故。二世界因果。因谓世界果谓微尘。由界聚相散为尘故。三持经因果。因谓持经果谓法身。由能持说证法身故。今此文中校量前二以显后一。然经举诸微尘等者。即世界因果。此之微尘名为色尘。体是无记。但坋色身不坋法身。非如布施所生烦恼名为法尘。能坋净心及以法身故。今将此无记因果对彼布施染污因果。彼尚不及无记尘。因何能更方持说之福。故知施福增有因经灭惑也。今释此文复分为二。初举劣显胜。后辨胜过劣。前中有二。一问二答。此初问也。三千大千世界者。举其因也。所有微尘者。显其果也。是为多不者。问其量也。所以问此微尘多少者。将显染尘过于此故。 经。须菩提言甚多世尊 第二答也。此中所言甚者。即以世界至大微尘极少破粗为细尘即无边多义难量故言甚也。 经。须菩提诸微尘如来说非微尘是名微尘 第二辨胜过劣也。文复有二。初约果辨。后约因辨。此即初也。诸微尘者。谓世界无记尘也。如来说非微尘者。谓非如施福所生染烦恼尘也。是名微尘者。是地等之微尘也。 经。如来说世界非世界是名世界 第二约因辨也。如来说世界者。谓微尘之因器世界也。非世界者。谓非染尘之因施福之世界 现代汉语译本 果报有三种。第一种是布施的因果。因指的是布施，果指的是烦恼。由于执着于布施的表相，反而会增长烦恼。第二种是世界的因果。因指的是世界，果指的是微尘。由于世界的聚合之相，最终会散为微尘。第三种是持经的因果。因指的是持诵经典，果指的是法身（Dharmakaya）。由于能够受持和宣说经典，从而证得法身。 现在这段经文，是通过衡量前两种因果，来彰显后一种因果的殊胜。经文中所说的各种微尘等，就是指世界的因果。这些微尘被称为色尘（rupa-raja），其体性是无记（avyākrta，既非善也非恶）。它只能沾染色身，而不能沾染法身。不像布施所产生的烦恼，被称为法尘（dharma-raja），能够沾染清净的心以及法身。现在将这种无记的因果，与布施所产生的染污的因果相比，布施的果报甚至还不如无记的微尘，又怎么能与受持和宣说经典的福德相比呢？所以说，布施的福报会增长有为之因，而经典能够灭除迷惑。 现在解释这段经文，可以分为两个部分。首先是举出低劣的来彰显殊胜的，然后是辨别殊胜的超过低劣的。在第一部分中，又分为提问和回答。这是最初的提问。‘三千大千世界’，是举出它的因。‘所有微尘’，是显示它的果。‘是为多不’，是询问它的数量。之所以要问这些微尘的多少，是为了显示染污的尘埃超过这些微尘。 经：‘须菩提言：甚多，世尊。’这是第二部分的回答。这里所说的‘甚’，就是指从世界之大到微尘之小，将粗大的东西破碎成细微的尘埃，其数量是无边无际难以估量的，所以说是‘甚多’。 经：‘须菩提，诸微尘，如来说非微尘，是名微尘。’这是第二部分辨别殊胜的超过低劣的。经文又分为两个部分。首先是从果报上辨别，然后是从因上辨别。这是从果报上辨别。‘诸微尘’，指的是世界的无记之尘。‘如来说非微尘’，指的是不是像布施的福报所产生的染污烦恼之尘。‘是名微尘’，是指地等组成的微尘。 经：‘如来说世界，非世界，是名世界。’这是第二部分从因上辨别。‘如来说世界’，指的是微尘的因，也就是器世界（bhajana-loka）。‘非世界’，指的是不是染污之尘的因，也就是布施福报的世界。