「复次，须菩提！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！我念过去无量阿僧祇劫，于燃灯佛前，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。」
逐句解释
受持读诵此经，若为人轻贱，先世罪业则为消灭
受持这部经的人，如果在今世被人轻视、侮辱，这其实是在消除前世的罪业。被轻视本来可能是更重的果报的前奏，但因为受持了这部经，果报变轻了，甚至消灭了。这不是说受苦是好事，而是说般若智慧的力量，能够转化业力的轨迹。
If those who uphold this sutra are treated with contempt, their past karmic obstacles are being cleared away
This teaching on karma is compassionate and practical. If you are doing genuine spiritual practice and still encountering difficulty, humiliation, or being looked down upon — the sutra offers a reframe. Rather than evidence that the practice is not working, these experiences may be karmic debts being repaid at a lighter rate than they otherwise would have been. The encounter with wisdom accelerates and lightens the working-out of past actions. This does not make suffering desirable; it makes it bearable — even meaningful — when understood in this framework.
我念过去无量劫，供养八百四千万亿那由他诸佛，无空过者
「那由他」是梵文，代表极大的数字（相当于千亿）。佛陀说：我在无量劫中，供养了八百四千万亿那由他那么多的佛，没有一尊空过。这是一个极其庞大的修行记录。但接下来，佛陀又要做一个令人震惊的比较。
I recall that across countless aeons, I served and made offerings to Buddhas beyond number — not missing a single one
Nayuta (那由他) is a Sanskrit number equivalent to roughly a hundred billion. The Buddha is describing his own previous lives' accumulated merit: making offerings to an almost incomprehensible number of Buddhas across cosmological time, without exception. This is the Buddha's own spiritual resume — and it is extraordinary. But the comparison that follows will dwarf even this.
若复有人于后末世受持读诵此经，所得功德，于我所供养诸佛功德，百分不及一
在末法时代能够受持这部经的人，其功德是佛陀自己供养无数佛的功德的百分之一都比不上——也就是说，受持此经的功德，远超佛陀自己在无量劫中积累的供养功德。这是极其大胆的宣言，强调的是：在困难时代坚持智慧的传承，是最难能可贵的事。
The merit of upholding this sutra in a later degenerate age surpasses all of that — not even one hundredth of it compares
This is a stunning inversion. The Buddha's own accumulated merit across aeons of devoted practice is presented as incomparably less than the merit of someone who holds to this teaching in a difficult, degenerate age. The logic: when conditions are favorable and the teaching is available and respected, practice is relatively easy. But when the teaching is obscure, ridiculed, or inaccessible, and someone still manages to receive it and live by it — that represents an extraordinary spiritual achievement against great odds. Difficulty multiplies the value of what is accomplished within it.
当知是经义不可思议，果报亦不可思议
佛陀最后说：这部经的义理，不可思议；它所带来的果报，也不可思议。如果我全部说出来，有人听了会心乱，甚至不相信。这不是在保留秘密，而是在诚实地说：这个层次的智慧，超越了普通的因果理解，需要亲身体证才能真正明白。
Know that this sutra's meaning is inconceivable, and its fruits are inconceivable
The Buddha admits that if he described the full scope of this teaching's effects, some listeners would be confused or disbelieving. This is not mystification — it is an honest acknowledgment that certain realities can only be understood through direct experience, not through description. If you try to explain the taste of mango to someone who has never eaten fruit, words will fail — not because the taste is hidden, but because it is experiential. The Diamond Sutra's fruits are like that. They can be pointed at; they must be tasted.
总结 · Summary
第十六章从两个角度说明受持此经的价值：第一，在末法时代受持此经的人，哪怕被轻视，也是在消除业障；第二，这样的人所积累的功德，连佛陀自己在无量劫中供养无数佛的功德，都比不上。因为在困难时代坚持智慧的传承，是最难能可贵的事。经义不可思议，果报不可思议——只能亲证，无法言传。
Chapter 16 presents the merit of upholding this sutra from two angles: being treated with contempt while practising is actually karmic purification, not failure; and the merit accumulated in a difficult age surpasses even the Buddha's own aeons of accumulated offering to countless Buddhas. Practice against the odds carries weight beyond what easy practice can. The chapter closes honestly: the sutra's meaning and its fruits are both inconceivable — they can only be understood through living them, not describing them.