上篇-II·金刚般若波罗蜜
回答了根本问题，提纲挈领地形成经典。
受持读诵 若三宝在处
“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？” 须菩提言：“甚多，世尊！但诸恒河尚多无数，何况其沙。” “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？” 须菩提言：“甚多，世尊！” 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。”
善男子、善女人也是修行者。菩萨也是修行者。区别是菩萨已经断除了“我”“人”“众生”“寿者”见。
物质的布施能获得自我满足，但流于表面。如果有修行者从这部经书中有所收获，接受并修持“凡所有相，皆是虚妄。若见诸相非相，则见如来”这样的智慧方法，并且愿意传播给他人，能够获得内在真正自我的满足，使得个人内在智慧向着“最高智慧”增进。
Good men and good women are also practitioners. Bodhisattvas too are practitioners. The difference is that a bodhisattva has already eliminated the views of "self," "person," "sentient being," and "lifespan."
Material generosity can bring self-satisfaction but is superficial. If a practitioner gains something from this sutra, accepts, and upholds the wisdom of "All phenomena are illusory. If one sees all phenomena as no phenomena, then one sees the Tathagata," and is willing to spread it to others, they can attain the true satisfaction of the inner self, allowing personal inner wisdom to progress towards "supreme wisdom."
“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，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，若是经典所在之处，则为有佛，若尊重弟子。”
同时，修行在于方法和实践而不在形式，但是对于修行者而言，可以通过仪轨协助进入状态。因此，宣扬这样智慧方法的地方，就可以当做佛陀在处、佛塔在处，或佛庙在处（佛、法、僧三宝在处）。
Moreover, practice is about method and practice, not about formality. However, for practitioners, rituals can help enter the right state of mind. Therefore, places that propagate such wisdom can be considered where the Buddha dwells, where stupas are, or where temples are (the Three Jewels of Buddha, Dharma, and Sangha).
经名《金刚般若波罗蜜》
尔时，须菩提白佛言：“世尊！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》，以是名字，汝当奉持。 所以者何？ 须菩提！佛说般若波罗蜜，即非般若波罗蜜，是名般若波罗蜜。 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。”
金刚，世上最坚不可摧的事物。有翻译用“能断金刚”或“金刚能断”，表示这部经典比“坚不可摧”更强，高于世间一切事物的意思。其实没有必要，其实金刚已经有“最”的意思了，到这个程度（获得智慧）的方法没有高下之分，不用比；
般若，智慧，有透过现象看到本质的深层智慧的意思；
波罗蜜，到达彼岸。度过人世间的苦海，获得最高智慧而觉悟（无上正等正觉，阿耨多罗三藐三菩提）。佛家经常以“海”做人世事物因缘生灭的比喻，而不是山，因为海的环境经常变化，更像人心变幻。不管登山还是度海，原理、技巧、路线的关系两者可以完全类比。原理只有在到达彼岸或者峰顶的时候才能完全明了；技巧就是各种“法”，在修行者寻路的过程中按需使用；路线是修行者各自修行的实践；
佛说，是觉悟者按照“最高智慧”进行的表达；如来说，是觉悟者按照世人认知的概念和理解来做表达。
这部经典叫做《金刚般若波罗蜜》：以坚不可摧的智慧到达彼岸。大家可以好好的奉养修持。因为这部经所描述的“以智慧到达彼岸”，并不存在一种特定的智慧方法，也就不能告诉你度苦海的线路，而只能教你度苦海时应对现场环境的技巧，因为环境千变万化，海浪洋流变化万千，没有一成不变的方法，需要随机应变。
Vajra represents the most indestructible thing in the world. Some translations use "can cut through vajra" or "vajra can cut" to indicate that this sutra is stronger than "indestructible," surpassing all worldly things. In fact, there is no need for this; "vajra" already implies "the ultimate." At this level of wisdom (attained), there is no comparison needed; no need to compare.
Prajna means wisdom, implying the profound wisdom of seeing through appearances to grasp the essence.
Paramita means reaching the other shore. It signifies transcending the sea of suffering of human existence and achieving the highest wisdom and enlightenment (Anuttarā Samyaksaṃbodhi). Buddhist texts often use the "sea" as a metaphor for the impermanent arising and ceasing of worldly phenomena, not a "mountain," because the sea's ever-changing nature resembles the fickleness of the human heart. Whether climbing mountains or crossing seas, the principles, techniques, and paths are analogous. The principle can only be fully understood upon reaching the other shore or the mountain's summit; the technique refers to the various "dharma" used as needed by practitioners on their path; the path is the individual practice of each practitioner.
"Buddha says" refers to expressions by the enlightened based on "supreme wisdom"; "Tathagata says" refers to expressions by the enlightened using concepts and understandings known to ordinary people.
This sutra is called "Vajra Prajna Paramita": reaching the other shore with indestructible wisdom. Everyone should properly maintain and practice it. Because the "wisdom to reach the other shore" described in this sutra does not exist as a specific method of wisdom, it cannot tell you the route to cross the sea of suffering but can only teach you the skills to deal with on-site conditions, as the environment is ever-changing, with a myriad of waves and currents, there are no unchanging methods, one must adapt to the situation.
以金刚般若观世界
“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。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。” “须菩提！若有善男子、善女人，以恒河沙等身命布施；若复有人，于此经中，乃至受持四句偈等，为他人说，其福甚多。”
以金刚般若的技巧来解读世间万物，小到微尘，大到世界、三千大千世界，乃至到人世间的觉悟者，都只是外在表象的真实，其本质是因缘生灭变化导致的结果，然后用世人认知的逻辑进行表达而已。也就是用表象的表达指代由里及表（对觉悟者是由里及表，对修行者从由表及里开始）的整个系统。
任何人抛开身外之物，将自身一切肉体和性命都奉献到修行中去。进一步的，根据金刚般若指导修行，并且把金刚般若的逻辑传播出去，对于内在自我修行而言，是向着最高智慧持续进步。
By using the skills of Vajra Prajna to interpret all things in the world, from the tiniest mote of dust to the universe and the great trichiliocosm, and even the enlightened in the human world, all are merely the truth of external manifestations. Their essence is the result of the arising and ceasing of causes and conditions, which is then expressed through the logic recognized by ordinary people. This is to use the expression of appearances to represent the entire system from inside to outside (for the enlightened, from inside to outside; for practitioners, it starts from outside to inside).
Any person who dedicates all external possessions, their entire body and life, to the practice. Furthermore, to guide the practice according to Vajra Prajna and to spread its logic, for the inner self's practice, is to continually progress towards the highest wisdom.
信解受持 信心清净 离相名佛
尔时，须菩提闻说是经，深解义趣，涕泪悲泣，而白佛言：“ 希有，世尊！佛说如是甚深经典，我从昔来所得慧眼，未曾得闻如是之经。 世尊！若复有人得闻是经，信心清净，则生实相，当知是人，成就第一希有功德。 世尊！是实相者，即是非相，是故如来说名实相。 世尊！我今得闻如是经典，信解受持不足为难，若当来世，后五百岁，其有众生，得闻是经，信解受持，是人则为第一希有。 何以故？此人无我相、无人相、无众生相、无寿者相。 所以者何？我相即是非相，人相、众生相、寿者相即是非相。 何以故？离一切诸相，则名诸佛。”
福的本意是指衣食足，吃饱穿暖。福德，指的是自我满足并获得日常德行的回报；德的本意是登高、攀登。功德，指的是践行获得的成就。
如果有人听到了这部经典，相信这个道理，能够不再执着于表象，能够透过表象看到本质因缘，生出平静透彻地看待这个因缘本质的心态，再保持这个心态，由里及表的看待世间一切事物，并影响到世间万物。这样的话，他就获得了最高的成就（可以并列第一，但是没有更高了）。
如果有人可以相信这个道理真实存在，理解这个道理，接受认同这个道理，按照这个道理去修持践行，他就可以抛开一切外在表象，获得觉悟的智慧。这样的人，就可以登上顶峰，到达彼岸。
The original meaning of "blessing" is to have sufficient food and clothing, to be well-fed and well-dressed. "Virtue" refers to self-satisfaction and the reward of everyday virtues; the original meaning of "virtue" is to climb high or to ascend. "Merit" refers to the accomplishments achieved through practice.
If someone hears this sutra, believes in its truth, and is able to detach from appearances and see through to the essential causes and conditions, to cultivate a peaceful and clear-minded attitude towards these essential causes and conditions, and to maintain this attitude, to look at all things in the world from inside to outside, and to affect everything in the world. In doing so, they would have attained the highest achievement (which can be considered first among equals, but not higher).
If someone can truly believe in this doctrine, understand it, accept and identify with it, and practice it according to this doctrine, then they can discard all external appearances and attain the wisdom of enlightenment. Such a person can reach the summit and arrive at the other shore; they can be called a practitioner who is first among equals.
生无所住心 行第一波罗蜜
佛告须菩提：“ 如是！如是！若复有人得闻是经，不惊、不怖、不畏，当知是人甚为希有。 何以故？须菩提！如来说第一波罗蜜，非第一波罗蜜，是名第一波罗蜜。 须菩提！忍辱波罗蜜，如来说非忍辱波罗蜜，是名忍辱波罗蜜。 何以故？须菩提！如我昔为歌利王割截身体，我于尔时，无我相、无人相、无众生相、无寿者相。 何以故？我于往昔节节支解时，若有我相、人相、众生相、寿者相，应生嗔恨。 须菩提！又念过去于五百世作忍辱仙人，于尔所世，无我相、无人相、无众生相、无寿者相。
第一波罗蜜指布施波罗蜜。布施有很多种，为了呼应前面的“身命布施”，配套“忍辱波罗蜜”的需求。
“信心清净”是修行者对自己心态的修行要求，如果牵扯到自身肉体性命的时候不能因为其他情绪破坏心态，所以需要修行者在对生命中不可避免的痛苦和困难时表现出的保持平静和不激烈反应的能力，这是在于对事物发生时放开对表象的执着，对因缘生灭本质的接受和理解。
The first perfection refers to the perfection of giving. There are many kinds of giving, which correspond to the need for "patience perfection" in response to the earlier "giving of one's body and life."
"Pure faith" is the practice requirement for the practitioner's own mindset; when it comes to one's physical life, one should not allow other emotions to destroy this mindset. Therefore, practitioners need to demonstrate the ability to remain calm and not react intensely to the inevitable pain and difficulties in life. This is about letting go of the attachment to appearances when things happen and accepting and understanding the nature of cause and effect, of arising and ceasing.
是故须菩提！菩萨应离一切相，发阿耨多罗三藐三菩提心，不应住色生心，不应住声香味触法生心，应生无所住心。若心有住，则为非住。 是故佛说：‘菩萨心不应住色布施。’ 须菩提！菩萨为利益一切众生，应如是布施。 如来说：一切诸相，即是非相。 又说：一切众生，即非众生。
如果修行者选择“有情觉悟”的修行方式，在追求“最高智慧”的发心时，需要抛开对世界万物表象的执着，对“众生”进行供养和布施，而这个“众生”从根本上来说，也是复杂的因缘聚合的产物。所以修行者布施行为也需要针对这些因缘本质进行。
If the practitioner chooses the practice path of "sentient enlightenment," in the aspiration for the "highest wisdom," one must let go of the attachment to the appearances of all things in the world and provide offerings and giving to "all beings." Fundamentally speaking, "all beings" are also the products of complex causal conditions. Therefore, the practitioner's act of giving also needs to target these essential causes and conditions.
须菩提！如来是真语者、实语者、如语者、不诳语者、不异语者。 须菩提！如来所得法，此法无实无虚。 须菩提！若菩萨心住于法而行布施，如人入暗，则无所见。若菩萨心不住法而行布施，如人有目，日光明照，见种种色。
觉悟者在人世间教导修行者的修行法门要求修行者随事物表象的本质因缘变化而随机应变，因此在做“有情觉悟”修行，针对“众生”进行布施的时候，不能执着于任何固化的方式方法，因为执着于方法会看不清后续修行的道路，甚至南辕北辙。
The enlightened ones in the human world require practitioners to adapt to the essence and cause of things as they change. Therefore, when practicing "sentient enlightenment" and giving to "all beings," one must not cling to any fixed methods, because clinging to methods can obscure the path of subsequent practice, and even lead one astray.
透彻时空 成就无边功德
须菩提！当来之世，若有善男子、善女人，能于此经受持读诵，则为如来以佛智慧，悉知是人，悉见是人，皆得成就无量无边功德。”
如果有普通修行者接受这个经典并经常读诵，他们潜移默化的也能获得非常大的智慧成就。
If ordinary practitioners accept this scripture and read it often, they too can subtly achieve great wisdom.
“须菩提！若有善男子、善女人，初日分以恒河沙等身布施，中日分复以恒河沙等身布施，后日分亦以恒河沙等身布施，如是无量百千万亿劫以身布施； 若复有人，闻此经典，信心不逆，其福胜彼，何况书写、受持、读诵、为人解说。 须菩提！以要言之，是经有不可思议、不可称量、无边功德。 如来为发大乘者说，为发最上乘者说。若有人能受持读诵，广为人说，如来悉知是人，悉见是人，皆得成就不可量、不可称、无有边、不可思议功德。 如是人等，则为荷担如来阿耨多罗三藐三菩提。 何以故？须菩提！若乐小法者，著我见、人见、众生见、寿者见，则于此经，不能听受读诵、为人解说。
在七宝布施、身命布施的基础之上加上时间维度，无量时间的身布施获得的自我满足，内在智慧觉悟的修行进度是比不上相信这部经典的理论并且维持清净心态不退转的修行者。更何况是把这部经典（没有偏差的）传播出去的人，他们是教化众生的修行者。
人世间的觉悟者教导开始发心走或者已经走上“有情觉悟”道路的修行者。因此，如果有修行者能够把这部经典传播出去，一定能够在获得无法计量践行的成就（实践出真知）。这样的人已经走向了利益一切众生的觉悟者之路。
如果执着于利益自身（我见）、境界有别（人见）、看透事物本质（众生见）、不生不灭真法常在（寿者见）修行的成果或表象的，就没有办法沿着这部经典所描述的道路修行下去，就不要传播给别人，自己都做不到或走了别的路，就不要在这条路上误导别人了。
On top of the foundations of giving seven treasures and giving one's body and life, adding the dimension of time, the self-satisfaction gained from giving one's body over an immeasurable amount of time cannot compare with the progress of inner wisdom and enlightenment of those practitioners who believe in the theory of this scripture and maintain a pure mindset without regressing. Not to mention those who spread this scripture (without deviation) — they are the practitioners who teach and transform sentient beings.
The enlightened ones in the world guide those practitioners who have started to aspire to or have already embarked on the path of "sentient enlightenment." Thus, if a practitioner can spread this scripture, they will certainly achieve immeasurable accomplishments in practice (turning true knowledge into action). Such people have already set out on the path of the enlightened ones who benefit all beings.
If one clings to benefiting oneself (self-view), sees distinctions in realms (human view), sees through the essence of things (sentient view), believes in the eternal truth of neither arising nor ceasing (life-span view) and focuses on the results or appearances of practice, one cannot continue practicing along the path described in this scripture. Do not spread it to others; if you cannot do it yourself or have taken another path, do not mislead others on this path.
须菩提！在在处处，若有此经，一切世间、天、人、阿修罗，所应供养；当知此处则为是塔，皆应恭敬，作礼围绕，以诸华香而散其处。”
这部经典存在的地方就是教法不朽的地方，请保持恭敬，值得接受供养。
The place where this scripture exists is where the teaching of the Dharma is immortal. Please maintain reverence, it is worthy of offerings.
“复次，须菩提！若善男子、善女人，受持读诵此经，若为人轻贱，是人先世罪业，应堕恶道，以今世人轻贱故，先世罪业则为消灭，当得阿耨多罗三藐三菩提。” “须菩提！我念过去无量阿僧祗劫，于然灯佛前，得值八百四千万亿那由他诸佛，悉皆供养承事，无空过者，若复有人，于后末世，能受持读诵此经，所得功德，于我所供养诸佛功德，百分不及一，千万亿分、乃至算数譬喻所不能及。 须菩提！若善男子、善女人，于后末世，有受持读诵此经，所得功德，我若具说者，或有人闻，心则狂乱，狐疑不信。 须菩提！当知是经义不可思议，果报亦不可思议。”
如果修行者领受修持读诵这部经典，将自己放到很低的位置为周边的环境和生命提供帮助和支持（布施），会收获事物本质因缘生灭的智慧，不要执着，拆解应对实现真真意义的“布施”。这样的修行过程中会获得不可思议的践行的成就。
If a practitioner receives, upholds, reads, and recites this scripture, placing themselves in a very low position to provide help and support (giving) to the surrounding environment and lives, they will harvest the wisdom of the essential nature of cause and effect, of arising and ceasing. Do not cling, dismantle and confront to realize the true meaning of "giving." Such a process of practice will achieve inconceivable accomplishments in practice.
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