English
殊胜，更何况是讲经的人。二是说随口说出四句偈语尚且如此殊胜，更何况是受持全部经文的人。", "洗涤内心来面对这部经典，在有形有相中领悟无形无相，在言语表达中领悟不可言说。自然会明白一切凡夫之相都是虚妄的，远离一切相就是佛。", "○如法受持分第十三", "如法受持不用寻，三皈（皈依佛、法、僧）三学（戒、定、慧）在中心。", "超然独步须弥（Sumeru，佛教宇宙观中的圣山）顶，大地山河一块金。", "这一章，是如来（Tathagata，佛的称号）特别揭示经名，正是一部经的点睛之处。这‘般若’（Prajna，智慧），是上半部经的眼睛，下半部经的根源。", "尔时，须菩提（Subhuti，佛陀的十大弟子之一）白佛言：‘世尊（Bhagavan，佛的尊称），当何名此经？我等云何奉持？’佛告须菩提：‘是经名为金刚般若波罗蜜（Vajracchedika Prajna Paramita，能断金刚的智慧到达彼岸）。以是名字，汝当奉持。’", "须菩提已经透彻领悟了四句偈语的精妙旨意，于是请求佛陀直接揭示经名，以及奉持的方法。世尊只是告诉他说：‘这部经的名字叫做《金刚般若波罗蜜》。’意思是说，此法就是此心啊。奉持的人，就是用这颗心来奉持这部法。", "亲身证悟菩提（Bodhi，觉悟），必须依靠无为法。要得到无为法，必须具备远离一切相和名的智慧之眼。这样的智慧坚固无比，猛利无比，完全是般若的力量在起作用。可以称它为金刚剑，也可以称它为金刚眼。这只眼睛一旦开启，则纤尘不染，一切四相（我相、人相、众生相、寿者相）都被扫除。处于声闻四果（须陀洹、斯陀含、阿那含、阿罗汉）却不执着于四果，处于菩萨（Bodhisattva，追求觉悟的修行者）位却不执着于菩萨位，处于佛位却不执着于佛位，处于法位却不执着于法位。还容得下一丝一毫的修行和证悟吗？还分得清一丝一毫的渐修次第吗？所以佛陀用‘般若’二字来为这部经命名，而且又加上‘金刚’二字，以此来表明其至坚至利，不与任何万法为伍，乃是一切皆空，一切具足，到达彼岸的般若智慧。", "所以是什么缘故呢？须菩提，佛说‘般若波罗蜜’，即非‘般若波罗蜜’，只是名为‘般若波罗蜜’。", "佛既然教人离相，却又立出一个经名，殊不知般若即非般若。" ], "english_translations": [ "English version", "Intermittence refers to the mind being the Buddha. Therefore, it is said that wherever one is, there is the Buddha.", "Respecting disciples refers to great Bodhisattvas such as Manjusri (symbol of wisdom) and Samantabhadra (symbol of great vows), because they are venerable in virtue and respect.", "The word 'how much more' has two meanings. One is that the place where the sutra is spoken is so special, how much more so is the person who speaks the sutra. The other is that even just reciting four lines of verse is so special, how much more so is the person who receives and upholds the entire sutra.", "Purify your heart to face this sutra, and in the realm of form and appearance, realize the formless and appearance-less; in verbal expression, realize the inexpressible. You will naturally understand that all appearances of ordinary beings are illusory, and that being free from all appearances is Buddha.", "○ Section 13: Receiving and Upholding According to the Dharma", "Receiving and upholding according to the Dharma requires no searching; the Three Refuges (Buddha, Dharma, Sangha) and Three Learnings (discipline, concentration, wisdom) are at the center.", "Transcending and walking alone atop Mount Sumeru (the sacred mountain in Buddhist cosmology), the earth, mountains, and rivers are all one piece of gold.", "This chapter is where the Tathagata (title of the Buddha) specially reveals the name of the sutra, which is precisely the point of bringing the sutra to life. This 'Prajna' (wisdom) is the eye of the first half of the sutra and the source of the second half.", "At that time, Subhuti (one of the Buddha's ten great disciples) said to the Buddha, 'Bhagavan (honorific title for the Buddha), what should this sutra be called? How should we uphold it?' The Buddha told Subhuti, 'This sutra is named the Diamond Sutra (Vajracchedika Prajna Paramita, the wisdom that cuts through diamonds to reach the other shore). With this name, you should uphold it.'", "Subhuti had already thoroughly understood the subtle meaning of the four-line verse, so he requested the Buddha to directly reveal the name of the sutra and the method of upholding it. The World Honored One simply told him, 'This sutra is called the Diamond Sutra.' The meaning is that this Dharma is this mind. The one who upholds it is using this mind to uphold this Dharma.", "To personally realize Bodhi (enlightenment), one must rely on non-active Dharma. To obtain non-active Dharma, one must possess the eye of wisdom that is free from all appearances and names. Such wisdom is incomparably firm and incomparably sharp, entirely due to the power of Prajna. It can be called the Diamond Sword, or it can be called the Diamond Eye. Once this eye is opened, not a speck of dust remains, and all four forms (self, person, sentient being, and lifespan) are swept away. Being in the four fruits of the Arhat (Sotapanna, Sakadagami, Anagami, Arhat) without being attached to the four fruits, being in the position of a Bodhisattva (a practitioner seeking enlightenment) without being attached to the position of a Bodhisattva, being in the position of a Buddha without being attached to the position of a Buddha, being in the position of Dharma without being attached to the position of Dharma. Is there room for even a trace of cultivation and realization? Can one distinguish even a trace of gradual stages of practice? Therefore, the Buddha used the word 'Prajna' to name this sutra, and added the word 'Diamond' to show its utmost firmness and sharpness, not associating with any of the myriad dharmas, but being empty of everything and complete in everything, the Prajna that reaches the other shore.", "What is the reason for this? Subhuti, the Buddha said 'Prajna Paramita', which is not 'Prajna Paramita', it is merely called 'Prajna Paramita'.", "Since the Buddha teaches people to be free from appearances, he establishes a sutra name, not knowing that Prajna is not Prajna." ] } ``` -------------------------------------------------------------------------------- 般若。本来无相。则名亦非名也。般若即是人人清净心体上一点灵光。故又转一语曰。是名般若波罗蜜。离一切相。即一切法。尽大地。无有一法是般若存住处。亦无有一法不是般若放光处。无著云。对治恐随言执故。 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。 须菩提。知如来说法。心无所得。故言无所说。此方是真能奉持的人。无著云。第一义。不可说。 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。 大云云。诸地尘。非贪等烦恼尘。是无记地尘。三千界。非烦恼染因界。是界为尘因。尘不生烦恼。施为福因。福生烦恼。 上文说般若即非般若。直到一法不立处。因甚忽然举个至多的微尘来发问。向这里得个活路。方才不向无所说处坐定。空生于大而世界。细而微尘。尚未有这般广大心胸。差别眼目。去包罗得他。辨别得他。所以呼其名而告之曰。这至多的微尘。众生终日在里许流转。二乘一生向这里脱离。若自如来看来。却是当体全空的。 世界即非世界。毕竟唤作甚么。遂曰是名世界。不曾作念展拓他。亦不曾作念把住他。依旧无所说也。 须菩提。于意云何。可以三十二相见如来不。 不也世尊。不可以三十二相得见如来。何以故。如来说三十二相。即是非相。是名三十二相。 因推广世间难说之 ```json { "translations": [ "现代汉语译本", "般若（Prajna，智慧）。本来没有固定的相状，所以它的名称也不是固定的。般若就是每个人清净心体上的一点灵光。所以又换一种说法，叫做‘是名般若波罗蜜（Prajna Paramita，智慧到彼岸）’。离开一切相，就是一切法。整个大地，没有一法是般若存住的地方，也没有一法不是般若放光的地方。无著（Asanga，人名）说，这是为了对治人们执着于言语的缘故。", "‘须菩提（Subhuti，人名），你的意思如何？如来（Tathagata，佛的称号）有所说法吗？’", "须菩提回答佛说：‘世尊，如来没有所说。’", "‘须菩提，知道如来说法，心中没有所得，所以说没有所说。这样才是真正能够奉持的人。’无著说：‘第一义（Paramartha，最高的真理），不可说。’", "‘须菩提，你的意思如何？三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙观中的一个宇宙）所有的微尘，是多还是不多？’", "须菩提说：‘甚多，世尊。’", "‘须菩提，这些微尘，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。’", "大云（Mahamegha，经名）说，这些地上的微尘，不是贪等烦恼的微尘，而是无记（Avyakrta，非善非恶）的地上的微尘。三千界（Trisahasra-lokadhatu，三千世界），不是烦恼染污的因界，而是作为微尘之因的界。微尘不生烦恼，布施是产生福报的原因，福报却会产生烦恼。", "上文说般若即非般若，直到一法不成立的地方。为什么忽然举出极多的微尘来发问？在这里得到一个活路，才不会在无所说的地方坐定。须菩提生于广大而有世界，细小而有微尘，还没有这样广大的心胸和分别的眼光，去包容和辨别它们。所以称呼它们的名字告诉他说，这极多的微尘，众生终日在这里流转，二乘（Sravaka-yana and Pratyekabuddha-yana，声闻乘和缘觉乘）一生向这里脱离。如果从如来看来，却是当体全空的。", "世界即非世界，究竟应该叫作什么？于是说‘是名世界’。不曾想过扩展它，也不曾想过把握住它，依旧是无所说。", "‘须菩提，你的意思如何？可以通过三十二相（Lakshana，佛的三十二种殊胜的相貌）见到如来吗？’", "‘不能，世尊。不可以三十二相得见如来。为什么呢？如来说三十二相，即是非相，只是名为三十二相。’", "因此推广世间难以言说的道理" ], "english_translations": [ "English version", "Prajna (Wisdom). Originally without fixed form, therefore its name is also not fixed. Prajna is a point of spiritual light on the pure mind-essence of every person. Therefore, it is also said, 'It is called Prajna Paramita (Perfection of Wisdom)'. Separated from all forms, it is all dharmas (teachings). Throughout the entire earth, there is no dharma where Prajna resides, and there is no dharma where Prajna does not radiate light. Asanga (name of a person) said, this is to counteract people's attachment to words.", "'Subhuti (name of a person), what do you think? Does the Tathagata (title of the Buddha) have anything to say?'", "Subhuti replied to the Buddha, 'World Honored One, the Tathagata has nothing to say.'", "'Subhuti, knowing that the Tathagata speaks the Dharma, the mind has no attainment, therefore it is said that there is nothing to say. This is the person who can truly uphold it.' Asanga said, 'The First Principle (Paramartha, the ultimate truth) cannot be spoken.'", "'Subhuti, what do you think? Are the dust particles in the three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu, a cosmic system in Buddhist cosmology) many or not?'", "Subhuti said, 'Very many, World Honored One.'", "'Subhuti, these dust particles, the Tathagata says are not dust particles, they are merely called dust particles. The Tathagata says the world is not the world, it is merely called the world.'", "The Mahamegha Sutra (name of a sutra) says, these earth dusts are not the dusts of greed and other afflictions, but are neutral (Avyakrta, neither good nor evil) earth dusts. The three thousand worlds (Trisahasra-lokadhatu, three thousand worlds) are not the realm of defilement caused by afflictions, but the realm that is the cause of dust particles. Dust particles do not generate afflictions, giving is the cause of blessings, but blessings can generate afflictions.", "The above text says Prajna is not Prajna, until a place where no dharma is established. Why suddenly bring up the question of extremely numerous dust particles? Getting a way out here is the only way to avoid settling down in a place where nothing is said. Subhuti, born in the vastness of the world and the smallness of dust particles, does not yet have such a broad mind and discriminating eyes to encompass and distinguish them. Therefore, calling their names, he tells him, these extremely numerous dust particles, sentient beings revolve in them all day long, the two vehicles (Sravaka-yana and Pratyekabuddha-yana, Hearer Vehicle and Solitary Buddha Vehicle) spend their lives trying to escape from here. If viewed from the perspective of the Tathagata, it is inherently empty.", "The world is not the world, what should it ultimately be called? Therefore, it is said 'It is called the world'.