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，则非般若波罗蜜，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。」「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！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。」
逐句解释
是经名为《金刚般若波罗蜜》……佛说般若波罗蜜，则非般若波罗蜜，是名般若波罗蜜
经的名字是「金刚般若波罗蜜」——金刚代表坚不可摧的锋利，般若是智慧，波罗蜜是圆满。但佛陀立刻加上：所谓的般若波罗蜜，其实不是一个固定的「般若波罗蜜」，所以才叫般若波罗蜜。这个名字本身，就包含了不执着于名字的提醒。
This sutra is called the Diamond Prajnaparamita — yet what the Buddha calls prajnaparamita is not prajnaparamita, therefore it is called prajnaparamita
The name itself is deconstructed the moment it is given. Prajna (般若) means wisdom; paramita (波罗蜜) means perfection or crossing over; vajra (金刚) means diamond — hard, bright, indestructible, able to cut through anything. But even this name cannot be held onto. To grasp "the perfection of wisdom" as a concept is to already lose it. Wisdom cannot be contained in a label. The moment you think you have understood what prajnaparamita means, you have made it into an object — and objects can be clung to. The teaching dissolves its own name.
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
微尘——极细小的尘埃粒子——是那个时代对物质最小单位的想象。佛陀说：微尘不是固定不变的微尘，所以叫微尘。世界不是固定不变的世界，所以叫世界。一切事物的名称，都是方便的标签，而不是永恒不变的实体。这是对整个物质世界的空性宣告。
Dust particles — the Tathagata says are not dust particles, therefore they are called dust particles. The world — is not the world, therefore it is called the world
The sutra now applies its signature logic to the smallest and largest scales of physical reality. A dust particle is the ancient image of the smallest thing — the building block of matter. Yet even it is empty of inherent, fixed existence: it arises from causes, it changes, it cannot be pinned down as a self-subsisting "thing." And the world is the largest scale of what we inhabit — yet it too has no fixed, permanent identity. Everything we can name is a temporary pattern, a convenient label for a process in flux. The names are useful, but they point to nothing solid underneath.
可以三十二相见如来不？……如来说三十二相，即是非相，是名三十二相
三十二相是佛陀身体的三十二种殊胜特征，是古印度描述「大人相」的传统。须菩提回答：不能，因为这三十二相，也是「非相」，只是被称为三十二相。真正的如来，不在任何外形之中。这是对第五章「凡所有相，皆是虚妄」的延伸。
Can the Tathagata be seen through the thirty-two marks? No — the thirty-two marks are not marks, therefore they are called thirty-two marks
The thirty-two marks (三十二相) are the traditional signs of a great being in Indian thought — physical features like a golden complexion, webbed fingers, a wheel-mark on the soles of the feet, and so on. They were used to identify the Buddha's exceptional physical form. But the sutra refuses to let even these sacred characteristics become a basis for identifying the real Buddha. The true Buddha is not a body with thirty-two features; those are just more marks, empty like all marks. Chasing the Buddha through appearances — even the right appearances — is still chasing appearances.
以恒河沙等身命布施……于此经中受持四句偈，为他人说，其福甚多
这次比较更极端：假设有人把自己的生命，一次次地布施，次数如同恒河沙那么多——这样的牺牲，其福德也比不上受持这部经的四句偈并讲给别人听。因为生命的牺牲，终究是有为法；而般若智慧的传授，触及的是无为的实相。
Giving away one's own life as many times as there are grains of sand in the Ganges — still less merit than sharing four lines of this sutra
This is the most dramatic version of the merit comparison so far. Not treasure, but life itself — sacrificed again and again, Ganges-grain times over. Self-sacrifice is perhaps the most admirable act a human can perform. And yet the sutra places it below the act of transmitting wisdom. Why? Because even the most heroic self-sacrifice operates within the conditioned world — it is still an act performed by a self, for others, with a result. Wisdom transmission touches something deeper: the unconditioned nature of mind itself, which is the only ground from which lasting liberation can arise.
总结 · Summary
第十三章把《金刚经》的核心逻辑应用到一切事物：经典的名字、智慧的概念、微尘、世界、佛陀的三十二相——全都是「A即非A，是名A」的结构。一切名称都是方便的标签，没有一样是固定不变的实体。连这部经本身的名字，也不例外。章末再次用极端的比较说明：智慧的传授，胜过一切有为的牺牲与给予。
Chapter 13 is a tour de force of the Diamond Sutra's logic: the sutra's own name, the concept of wisdom, dust particles, the entire world, and even the Buddha's thirty-two sacred marks are all subjected to the same deconstruction — A is not A, therefore it is called A. Nothing holds a fixed identity. Even the label 'prajnaparamita' is not to be clung to. And the chapter closes with the most extreme merit comparison yet: sacrificing one's own life countless times generates less merit than genuinely transmitting four lines of this wisdom. The unconditioned always surpasses the conditioned, however spectacular.