English
English version: Taste and touch. It is not merely about being detached from desires, as the very concept of detachment arises from the presence of desire. From here onwards, citations are used to illustrate this point. For example: 'I do not have this thought,' meaning 'I do not think that I am an Arhat (arahant, one who is worthy) who has detached from desires.' 'The World-Honored One' (Lokasenna) refers to the words spoken by the Buddha. Because there is only the wisdom of enlightenment, without deluded thoughts. From here onwards, it is about proving and completing. Look at the example: 'If I were to think, I have attained the path of Arhat,' the World-Honored One would not say this. The Buddha knows the truth and does not speak falsely. From here onwards, it explains that this Arhat has no attachment. For example: 'Subhuti (one of the principal disciples of the Buddha) is one who delights in the practice of Aranya (secluded place),' because Subhuti actually has no actions, hence he is called 'Subhuti, one who delights in the practice of Aranya.' If one thinks, 'I have attained the path of Arhat,' then one has not yet detached from desires and is not a true practitioner of Aranya. 'Aranya' is a transliteration from the Western language, meaning the practice of stillness. The above scriptures are different, and the four fruits of the Sramana (ascetic) have been explained. From here onwards, it is about subduing the retribution of the main body and the dependent environment; the matter will be explained tomorrow. From here onwards, it tells the story of Dipamkara Buddha (the Buddha of the past), to expand what has been heard. There are two points in it; first, cite the first passage. For example: 'The Buddha told Subhuti, 'In the past, when the Tathagata (title of a Buddha) was with Dipamkara Buddha, did he attain anything from the Dharma (the teachings of the Buddha)?'' This is asking whether the Tathagata had any understanding of the Dharma when he was with Dipamkara Buddha in the past. 'In the past, when the Tathagata was with Dipamkara Buddha, was there attainment of Dharma or no attainment?' This is answering with admiration. From here onwards, it is merely stating the actual situation. Subhuti explains it in detail. For example: 'World-Honored One, in the past, when the Tathagata was with Dipamkara Buddha, there was actually no attainment of Dharma.' This is answering with understanding and admiration. Sakyamuni (the historical Buddha) once made offerings to millions of Ganges river sands worth of Buddhas, but failed to become a Buddha. Why? Because there was something to be attained. Because there was something to be attained, one could not become a Buddha. Later, at Dipamkara Buddha, he received a prophecy. Why? Because there was nothing to be attained. This is the true attainment. For example, there is a child seeking deliverance, searching for an acharya (teacher) everywhere, seeking everywhere, but never attaining deliverance. Why? Because there is a seeking mind. Later, he understands by reading the scriptures himself. The meeting with Dipamkara Buddha must be natural in order to achieve Buddhahood. Manava (a young Brahmin) was the one who was prophesied by Dipamkara Buddha, who is now Sakyamuni. The four conditions (paccaya) are: 1. Hetu-paccaya (root condition), 2. Adhipati-paccaya (predominant condition), 3. Samanantara-paccaya (contiguity condition), 4. Alambana-paccaya (object condition). All dharmas (teachings) possess these four conditions, and then one can achieve Buddhahood. The word '于'. --------------------------------------------------------------------------------
Chinese
于自身中。十八界中。求其定主。竟不可得。然可得记。上来诸不同。降伏正报相了。从此以下。降伏依报相。于中有三问答。先举。初文。举。须菩提。于意云何。菩萨庄严佛土不。问所解也。菩萨庄严佛土。无问竟也。答。不也世尊。以意正答也。何以故者。自徴自释。若也不庄严。如得净土。从此以下释。看举。庄严佛土者。增益心谤。则非庄严。损陷心谤。是名庄严者。离有离无。启会中道。谓取形相。计为清净。则非庄严。取于妄说。实严故。此庄严是名庄严。不依形相。但依实体。名真庄严。维摩经云。以其心净。佛土净故。此名真庄严。所见有四。各见不同。且如诸天。见水唤作琉璃。余者三种。以广所闻。从此以下释迦一一教真庄严。举。是故须菩提。菩萨摩诃萨。应如是生清净心。教真庄严也 以我生清净心即得成佛。须三业清净。一切者。总名菩萨。大者是摩诃萨。小者是菩萨。众生有疑。若为生清净心。举。不应住色生心。不应住声香味触法生心。若住诸尘。非净心故。不应住色生心者。有外界内界。内外俱舍。故名不住色生心。声香味触法生心。于六尘境界。元无染着。若住诸尘。非净心故 从以下结劝修学。举 应无所住。而生其心。即得解脱。不取下尘界。无所住者。心自净也 上来诸 文不同。降伏依报相了 从此以下。第六降伏胜身相。佛为末代众生。妄情执着。富者陵贫。故须降伏 为遣此疑。依喻审。问。于中有两问答。先举初文。举 须菩提。譬如人身。如须弥山王。于意云何。是大不。问所解也。于诸山中最大。故名山王。为遣此疑。依喻审问。问竟也。答。举 须菩提言。甚大。世尊是领答也。须弥山纵广八万四千由旬。故以为喻。须菩提言甚大世尊 何以故徴。从此以下。释成大义。举 佛说大身。是名大身者。须弥山虽高。心无分别。佛身亦尔。不分别众生佛身。世间八法。所不能动。八法者生老病死。地水火风。故名世间八法 衢师罗长者。见三尺身。应持菩萨。见千尺身。阿修罗大身无智慧。舍利弗身子小智慧大。可向身量理看。须菩提。上来诸佛不同。第六降伏胜身相了。从以下第七降伏染福相。于中有三四五礼。先举初文。举 须菩提。如恒河中。所有沙数。如是沙等恒河。于意云何。是诸恒河沙。宁为多不。于意云何者。问彼所解。是诸恒河者。因神立称。故名恒河。东面流出。绕阿耨大池。流入东海。京州真谛法师。其河初初水出处。阔一由旬。满中细沙。与水同流。取一河内所有诸沙。以沙计河。一沙一河为甚多。如是诸河沙。可说为多不。释迦问敬也。须菩提答 现代汉语译本 文不同。降伏依报相了 从此以下。第六降伏胜身相。佛为末代众生。妄情执着。富者陵贫。故须降伏 为遣此疑。依喻审。问。于中有两问答。先举初文。举 须菩提（佛陀的弟子名）。譬如人身。如须弥山王（佛教宇宙观中的圣山）。于意云何。是大不。问所解也。于诸山中最大。故名山王。为遣此疑。依喻审问。问竟也。答。举 须菩提言。甚大。世尊（对佛陀的尊称）是领答也。须弥山纵广八万四千由旬（古印度长度单位），故以为喻。须菩提言甚大世尊 何以故徴。从此以下。释成大义。举 佛说大身。是名大身者。须弥山虽高。心无分别。佛身亦尔。不分别众生佛身。世间八法。所不能动。八法者生老病死。地水火风。故名世间八法 衢师罗长者。见三尺身。应持菩萨。见千尺身。阿修罗（一种神道生物）大身无智慧。舍利弗（佛陀的弟子名）身子小智慧大。可向身量理看。须菩提。上来诸佛不同。第六降伏胜身相了。从以下第七降伏染福相。于中有三四五礼。先举初文。举 须菩提。如恒河（印度河流）中。所有沙数。如是沙等恒河。于意云何。是诸恒河沙。宁为多不。于意云何者。问彼所解。是诸恒河者。因神立称。故名恒河。东面流出。绕阿耨大池（传说中的湖泊）。流入东海。京州真谛法师。其河初初水出处。阔一由旬。满中细沙。与水同流。取一河内所有诸沙。以沙计河。一沙一河为甚多。如是诸河沙。可说为多不。释迦（释迦牟尼佛的简称）问敬也。须菩提答
English
English version The text is different. Subduing the dependent retribution aspect is complete. From here onwards, the sixth is subduing the superior body aspect. The Buddha, for the sake of sentient beings in the degenerate age, who are deluded and attached, with the rich oppressing the poor, thus it is necessary to subdue. To dispel this doubt, examine through analogy and questioning. Within this, there are two questions and answers. First, present the initial text. Present: 'Subhuti (name of a Buddha's disciple), for example, a human body is like Mount Sumeru (the sacred mountain in Buddhist cosmology). What do you think? Is it large or not?' This questions his understanding. It is the largest among all mountains, hence the name 'Mountain King'. To dispel this doubt, examine through analogy and questioning. The questioning is complete. Answer: Present: 'Subhuti said, 'It is very large, World Honored One (a respectful title for the Buddha).' This is acknowledging the answer. Mount Sumeru is eighty-four thousand yojanas (an ancient Indian unit of distance) in length and breadth, hence it is used as an analogy. Subhuti said, 'It is very large, World Honored One.' Why is this asked? From here onwards, explain and establish the great meaning. Present: 'The Buddha speaks of a great body, this is called a great body.' Although Mount Sumeru is high, it has no discrimination in its mind. The Buddha's body is also like this, not discriminating between sentient beings and the Buddha's body. The eight worldly winds cannot move it. The eight winds are birth, old age, sickness, death, earth, water, fire, and wind, hence they are called the eight worldly winds. The elder Kutila saw a three-foot body. The Bodhisattva who should be held saw a thousand-foot body. The Asura (a type of divine being) has a large body but no wisdom. Shariputra (name of a Buddha's disciple) has a small body but great wisdom. One can look at it in terms of body size. Subhuti, the Buddhas above are different. The sixth, subduing the superior body aspect, is complete. From here onwards, the seventh is subduing the defiled blessing aspect. Within this, there are three, four, or five rites. First, present the initial text. Present: 'Subhuti, like the number of sands in the Ganges River (an Indian river). If there were as many Ganges Rivers as there are sands, what do you think? Are these Ganges River sands numerous or not?' 'What do you think?' questions his understanding. 'These Ganges Rivers' are named because of the deity associated with them, hence the name Ganges River. It flows out from the east, encircling Lake Anavatapta (a legendary lake), and flows into the Eastern Sea. The Tripitaka Master Paramartha of Jingzhou said that the initial source of the river is one yojana wide, filled with fine sand, flowing along with the water. Taking all the sands within one river, and using the sands to count the rivers, one sand for one river is very numerous. Can these rivers of sand be said to be numerous or not?' Shakyamuni (short for Shakyamuni Buddha) asks respectfully. Subhuti answers. --------------------------------------------------------------------------------
Chinese
。举 须菩提言。甚多世尊。是略答也。为多须菩提两回答。前略答。后释答释答看举。但诸恒沙。尚多无数。何况其沙。是释答也。从此以下。释迦实答。举 须菩提。我今实言告汝者。合信也。若有善男子善女人。以七宝满。贵财多也。尔所恒河沙数。三千世界。以用布施。起行胜也。得福多不。问彼所解也。得福多释迦。问须菩提多少。举 须菩提言。甚多世尊。是领答也。从此以下。释迦教量。看举。佛告须菩提。若善男子善女人者。亦取发心向大乘也。于此经中。乃至受持四句偈等。为他人说。事业胜也。而此福德。胜前福德。胜前福德者。正校量也。胜有四种。一摄授胜福。持经胜布施。二堪受敬养。三难作能作。四能生胜想。听金刚经者。得此四个胜。胜前福德者。摄授福胜也 诵曰 表知持经四句偈。胜施恒沙七宝因。是故显示诸众生。普令劝知实相义 施非菩提因。法得菩提故。从此以下。说校量。举 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。皆应供养者。随说是经者。不简取众生。诸胜劣也。即与随说一切世间者。俱是众生类也。间者轮回六趣也。皆应供养者。堪受敬养也。为勿事天人供应。举 如佛塔庙如佛塔庙者。类令解也西方本音。名窣堵波传者讹略。而 现代汉语译本： 举：须菩提说：‘非常多，世尊。’这是简略的回答。为了让须菩提两次回答，前面是简略的回答，后面是解释性的回答。看，举例说，仅仅是恒河沙的数量，就已经非常多，数不胜数，更何况是那些沙子本身呢？这是解释性的回答。从这里以下，是释迦牟尼佛真实的回答。 举：须菩提，我现在如实地告诉你，要相信啊。如果有善男子、善女人，用充满（相当于）恒河沙数量的三千大千世界的七宝来布施，这是发起殊胜的行动，得到的福德多不多呢？（这是）问他们所理解的。（须菩提）得福多，释迦牟尼佛问须菩提多少。 举：须菩提说：‘非常多，世尊。’这是领会后的回答。从这里以下，是释迦牟尼佛的教导和衡量。看，举例说，佛告诉须菩提，如果善男子、善女人，也包括发心向往大乘佛法的人，对于这部经，乃至受持其中的四句偈等，为他人解说，这是事业上的殊胜，而这种福德，胜过之前的福德。胜过之前的福德，这是真正的校量。殊胜有四种：一是摄受殊胜的福德，持经胜过布施；二是堪受尊敬供养；三是难作能作；四是能生殊胜的想法。听闻《金刚经》的人，能得到这四个殊胜。胜过之前的福德，是摄受福德的殊胜。诵曰：表明知道持经中的四句偈，胜过用恒河沙数的七宝布施的原因。因此显示给所有众生，普遍地劝导他们了解实相的意义。布施不是菩提的原因，通过佛法才能得到菩提。从这里以下，是说校量。 举：再次，须菩提，无论在什么地方宣说这部经，乃至其中的四句偈等，应当知道这个地方，一切世间的天人阿修罗（Asura，意为非天），都应当供养。无论在什么地方宣说这部经，不区分众生的殊胜或低劣。即与无论在什么地方宣说，一切世间，都是众生的类别。间者，轮回于六道之中。都应当供养，是堪受尊敬供养。为了不要侍奉天人，（所以说）举例说，如同佛塔庙。如同佛塔庙，是类比，为了让他们理解。西方本来的发音，叫做窣堵波（Stupa，意为佛塔），传过来的人发音讹误省略了。