English
English version: The Buddha: 'Subhuti, what do you think? If someone filled three thousand great thousand worlds with the seven treasures, as many as there are sands in the Ganges, and gave them all away as alms, would that person gain much merit?' Subhuti said, 'Very much, World Honored One.' This is a brief answer. To have Subhuti answer twice, the first is a brief answer, the second is an explanatory answer. Look, for example, the number of sands in the Ganges alone is already very numerous, countless, let alone the sands themselves. This is an explanatory answer. From here onwards, is Shakyamuni Buddha's true answer. The Buddha: 'Subhuti, I now truthfully tell you, you must believe it. If there are good men and good women who use the seven treasures filling three thousand great thousand worlds, as many as there are sands in the Ganges, to give as alms, this is initiating a supreme action, would they gain much merit?' (This is) asking what they understand. (Subhuti) gains much merit, Shakyamuni Buddha asks Subhuti how much. Subhuti said, 'Very much, World Honored One.' This is an answer of understanding. From here onwards, is Shakyamuni Buddha's teaching and measurement. Look, for example, the Buddha tells Subhuti, if good men and good women, also including those who aspire to the Mahayana Buddhism, regarding this Sutra, even upholding the four-line gatha (verse) etc., and explaining it to others, this is supreme in terms of career, and this merit surpasses the previous merit. Surpassing the previous merit, this is the true measurement. Supremacy has four types: first, the supremacy of receiving and upholding merit, upholding the Sutra surpasses giving alms; second, being worthy of respect and offerings; third, being able to do what is difficult to do; fourth, being able to generate supreme thoughts. Those who hear the Diamond Sutra can obtain these four supremacies. Surpassing the previous merit, is the supremacy of receiving and upholding merit. A verse says: It shows knowing that upholding the four-line gatha in the Sutra, surpasses the cause of giving alms with the seven treasures as numerous as the sands in the Ganges. Therefore, it is shown to all sentient beings, universally encouraging them to understand the meaning of true reality. Giving alms is not the cause of Bodhi (enlightenment), Bodhi can be obtained through the Dharma (teachings). From here onwards, it speaks of measurement. The Buddha: 'Furthermore, Subhuti, wherever this Sutra, or even a four-line gatha from it, is spoken, know that this place should be revered and worshipped by all the world, with its gods, humans, and asuras (Asura, meaning non-gods).' Wherever this Sutra is spoken, it does not distinguish the superiority or inferiority of sentient beings. That is, wherever it is spoken, all the world, are categories of sentient beings. The 'between' refers to reincarnation in the six realms. Should be revered and worshipped, is worthy of respect and offerings. In order not to serve gods and humans, (therefore) for example, like a Buddha pagoda or temple. Like a Buddha pagoda or temple, is an analogy, in order to let them understand. The original pronunciation in the West, is called Stupa (Stupa, meaning pagoda), the pronunciation of those who transmitted it was erroneous and abbreviated. --------------------------------------------------------------------------------
Chinese
云塔也。译就中言。名高胜处三界不能动得。庙者貌也。是此中言塔者。胜者所居。皆应供养。从此难作能作。举。何况有人。尽能授持读。诵。须菩提当知是人。成就最上第一希有之法者。又般若胜相前之五度。故名第一希有之法。总授持读诵得何勿。举 若是经典。所在之处。则为有佛。若尊重弟子。尊重弟子者。真菩萨也。三乘弟子。菩萨为尊。此名结文 外器者天亲释也。故名外器也。上来诸文不同。是第二赞深生信。并降伏七个相并了。从此第三当立名劝学。于中有二问答。先举初文。举 须菩提。白佛言世尊。当何名此经。我等云何奉持者。当何名此经者。问前所说经之总名。我等云何奉持者。问得名已受持轨范。范是则也 此是须菩提。索经名。须菩提言。我所得惠眼。未曾得闻如是深经。敬法希奇。伏望世尊。与我说名。喻隐士抚琴。整半道索名。为此希奇。所以半道。问名其琴所抚曲。名青磎。幽涧向山。石一非泉 须菩提请问敬。释迦答。举。佛告须菩提。是经名金刚般若。波罗蜜。答前问也。以是名字。汝当奉持。答后问也。此是略答答敬。所以者何者。徴问。广释。举 须菩提。佛说般若波罗蜜(名句味也是智慧)则非般若波罗蜜者。遮取着也。依名言取非实故。所以不言。是名般若波罗蜜 现代汉语译本 云塔也（Yunta ye）。翻译成我们这里的语言，意思是高胜之处，三界都无法动摇。庙，是外貌的意思。在我们这里，塔是殊胜者所居住的地方，都应该供养。从这难以做到的事情能够做到。举例说明，更何况有人能够完全接受、持诵、读诵。须菩提（Subhuti），你应该知道这个人，成就了最上、第一、稀有的法。而且般若（Prajna）殊胜之相，在前面的五度（paramitas）之上，所以名为第一稀有之法。总的接受、持诵、读诵得到什么呢？举例说明。如果是经典所在之处，就如同有佛。若尊重弟子，尊重弟子，是真正的菩萨。三乘弟子中，菩萨最为尊贵。这叫做总结文。外器，是天亲（Vasubandhu）的解释，所以叫做外器。以上这些经文不同，是第二次赞叹深信，并且降伏七个相已经完毕。从这里开始第三部分，应当立名劝学。其中有二个问答。先举出第一个经文。举例说明。须菩提（Subhuti）问佛说：‘世尊，应当如何称呼这部经？我们应当如何奉持？’‘应当如何称呼这部经？’是问前面所说经的总名。‘我们应当如何奉持？’是问得到经名后，接受和持守的规范，规范就是法则。这是须菩提（Subhuti）索要经名。须菩提（Subhuti）说，我所得的慧眼，从未曾听闻过如此深奥的经。敬法，觉得非常稀奇。希望世尊，为我说出经名。比喻隐士抚琴，在半路询问琴名。因为这非常稀奇，所以在半路问琴名，所弹奏的曲子，名叫青溪幽涧向山石一，并非泉水。须菩提（Subhuti）请问，释迦（Sakyamuni）回答。举例说明。佛告诉须菩提（Subhuti）：‘这部经名叫金刚般若波罗蜜（Vajra Prajna Paramita）。’回答前面的问题。‘用这个名字，你们应当奉持。’回答后面的问题。这是简略的回答。‘为什么呢？’是提问，广泛解释。举例说明。须菩提（Subhuti），佛说般若波罗蜜（Prajna Paramita）（名句，味道也是智慧），就不是般若波罗蜜（Prajna Paramita），是遮止执着。因为依靠名言取用，并非实相。所以不说，‘是名般若波罗蜜（Prajna Paramita）。’
English
English version Yunta ye (Yunta ye). Translated into our language, it means a high and victorious place that the Three Realms cannot shake. Miao means appearance. Here, a pagoda is where the victorious ones reside, and all should make offerings. From this, the difficult can be made possible. For example, how much more so if someone can fully receive, uphold, read, and recite. Subhuti (Subhuti), you should know that this person has achieved the most supreme, first, and rare Dharma. Moreover, the excellent aspect of Prajna (Prajna), above the preceding five paramitas, is therefore called the first rare Dharma. What is gained by totally receiving, upholding, reading, and reciting? For example, if a sutra is present in a place, it is as if the Buddha is there. If one respects disciples, respecting disciples means true Bodhisattvas. Among the disciples of the Three Vehicles, the Bodhisattva is the most honored. This is called the concluding passage. Outer vessel refers to Vasubandhu's (Vasubandhu) explanation, hence it is called the outer vessel. The preceding texts are different; this is the second praise of deep faith, and the subduing of the seven aspects is now complete. From here begins the third part, which should establish a name and encourage learning. Within this, there are two questions and answers. First, the initial text is presented. For example, Subhuti (Subhuti) asked the Buddha, 'World Honored One, what should this sutra be called? How should we uphold it?' 'What should this sutra be called?' asks for the general name of the sutra mentioned earlier. 'How should we uphold it?' asks for the norms of receiving and upholding after obtaining the sutra's name; norms are rules. This is Subhuti (Subhuti) requesting the sutra's name. Subhuti (Subhuti) said, 'With the eye of wisdom I have attained, I have never heard such a profound sutra. I revere the Dharma and find it very rare. I hope the World Honored One will tell me the name of the sutra.' It is like a recluse playing the zither, asking for the name of the zither halfway through. Because this is very rare, the name of the zither is asked halfway through, and the name of the tune being played is called Green Creek, a secluded stream facing a mountain stone, not a spring. Subhuti (Subhuti) respectfully asks, and Sakyamuni (Sakyamuni) answers. For example, the Buddha told Subhuti (Subhuti), 'This sutra is called the Vajra Prajna Paramita (Vajra Prajna Paramita).' This answers the previous question. 'With this name, you should uphold it.' This answers the latter question. This is a brief answer. 'Why?' is a question, explained extensively. For example, Subhuti (Subhuti), the Buddha said Prajna Paramita (Prajna Paramita) (a famous phrase, the taste is also wisdom), then it is not Prajna Paramita (Prajna Paramita), which is to prevent attachment. Because it relies on nominal usage and is not the true form. Therefore, it is not said, 'It is called Prajna Paramita (Prajna Paramita).' --------------------------------------------------------------------------------
Chinese
。是到彼岸也。喻昏定晨省。即是孝养。于意云何下。四问。显示是金刚义。即般若波罗蜜故。第一。于意云何。破说法相。第二于意云何。破世间微尘相。第三于意云何。破三十二见。如来相。若善男子善女人。破有身命懈怠相。无说法者。空断相。从此以下。第一破说法相。举。须菩提。于意云何。问何解也。如来有所说法不。是第一问问敬也。答举。须菩提。白佛言世尊。如来无所说者。是第一答。正说法时。无能所故。夫说法者。无说无示。其听法者。无闻无得。但以方便。晓悟众生。实无有法。如来可说此。破说听能行等相。故名金刚。从此以下。第二破世间微尘。举。须菩提。于意云何。问所解也。三千大千世界。名一佛刹。所有微尘凡夫妄计。喻烦恼是为多不。是第二问问敬也。答举须菩提言甚多世尊。是第二答。然是失旨故。须如来重自正说。从此以下。释迦正释。举。须菩提。诸微尘。取彼所解。如来说非微尘。示现正义。是名微尘贪嗔等相乃是实尘。从此以下。破世界。举。如来说世界非世界。凡夫妄计。是名世界。此破微尘及世界名相。世界总是喻也。从此以下。第三破三十二相举。须菩提。于意云何。问所解也。不可以三十二相。得见如来不。是第三问。最可敬者。所谓如来。观如来者多观 妙相能破此相故。问可以见如来不 不也世尊。是真答也 何以故徴。不敢自决。引佛言成 举。如来说三十二相。是随俗相。即非三十二相。能破此相。故名金刚。从此以下。破我我等相举。须菩提。若善男子善女人。以恒河沙等身命布施者。破我我所。身命上舍知复何悭。知身非身。命是假命。放舍身命。施与众生。破无说法。空断相也。举 若复有人。于此经中。乃至受持四句偈等。为他人说。其福甚多者。破无说法空断相也。此是结文。前头破空取有。后破有取空。上来诸文不同。立名劝学了。明朝领解修行。此下第四领解修行。于中有二。先举初文举 尔时须菩提闻说经者。简昔曾闻。显希有也。深解义趣(者。善相句义。得意趣也。对除无失。向大乘故)涕泪悲泣(者。喜极曰悲。自鼻曰涕。自目曰泪。含啼曰泣。舍利不闻说法经欢喜勇跃)而白佛言。希有世尊(者从)佛说。如是甚深经典(者。是希有也。从甚深智之所发故)我从昔来。所得惠眼。未曾得闻如是之经(者。未闻而闻。成希有也。闻思修惠。俱名惠眼)此是须菩提领解修行文。从此以下。须菩提劝修。举 世尊若复有人者。不简贵贱得闻是经者。勤当时也。信心清净者。于正闻时。信无疑故。则生实相者。于思修时。如实解故。当知是人 。成就第一希有功德者。得法利也。三惠所成。皆名功德。依难闻法。得希有名。喻如意珠。所求皆得。众生不免落地狱。此般若经。能究众生地狱苦。此下教实相。举 世尊是实相者(信心清净之所生也)则非实相者。无相实相。非言说等。所有相故。是故如来。说名实相(者。有巧方便。显示众生)从此以下。须菩提着哭。举 世尊我今得闻如是经典。信解受持。不足为难者。判令为易也。已得惠眼。亲从佛闻。理在不疑。有何难处。此以下说愁意。看举 若当来世(者。现前无佛也)后五百岁。其有众生(者。谓有持戒及修福也)得闻是经(者。展转传闻也)信解受持(者。信文解义。得念总持也)是人则为第一希有(者。断后为难也。于难信解处时难信解故。故名希有)何以故。此释迦徴。以下有三徴释。先举初文。举。从以下。须菩提分疏。此人无我相人相。众生相寿者相。极颠倒时。能离四倒故。喻画师修壁。不久即有形像。此名第一希有 所以者何。第二徴也。徴何所以。无我等相故。名第一希有。缘何勿事无颠倒。举。我相即是非相。人相众生相受相者。即是非相者。以彼到相非真实故。无无相倒 何以故者。第三徴也。徴敬也。举。离一切诸相(者。想不现也)则名诸佛者。离诸到相。即实相故。 现代汉语译本：成就第一希有功德者，能获得佛法的利益。通过三种智慧所成就的，都称为功德。依靠难以听闻的佛法，获得希有之名，如同如意宝珠，所求皆得。众生无法避免堕入地狱，而这部《般若经》，能够探究众生地狱之苦。以下阐述教义的实相。世尊是实相的体现（由清净的信心所生），那么非实相者，就是没有相的实相，无法用言语表达。因为所有相都是虚幻的，所以如来说名为实相（是为了巧妙方便地向众生显示）。 从此以下，须菩提感动落泪。世尊，我现在能够听闻这样的经典，并能信解受持，这并不算难事（判断为容易）。因为我已经获得了智慧之眼，亲自从佛陀那里听闻，道理上没有疑惑，有什么难处呢？以下讲述忧愁之意。看，如果当未来世（指现前没有佛陀的时代），后五百岁，如果有众生（指持有戒律并修习福报的人），能够听闻这部经（指辗转相传听闻），信解受持（指相信文字，理解意义，获得忆念总持），这个人就是第一希有（指断绝后世的困难。在难以置信和理解的情况下，能够相信和理解，所以称为希有）。 为什么呢？这是释迦牟尼佛的征询。以下有三重征询和解释。先提出第一个问题。须菩提从以下开始分疏。这个人没有我相、人相、众生相、寿者相，在极度颠倒的时候，能够远离四种颠倒，就像画师修补墙壁，不久就会出现形象。这称为第一希有。为什么呢？这是第二个征询。征询为什么。因为没有我等相，所以称为第一希有。因为什么事情没有颠倒呢？ 我相即是非相，人相、众生相、受者相，即是非相。因为那些相都不是真实的，所以没有无相的颠倒。为什么呢？这是第三个征询。表示尊敬。远离一切诸相（指妄想不显现），就称为诸佛。远离各种颠倒之相，就是实相。