T25n1510a_金剛般若論

大正藏第 25 冊 No. 1510a 金剛般若論

No. 1510

金剛般若論捲上

無著菩薩造

隋南印度三藏達磨笈多譯

出生佛法無與等，　　顯了法界最第一， 　金剛難壞句義聚，　　一切聖人不能入。 　此小金剛波羅蜜，　　以如是名顯勢力， 　智者所說教及義，　　聞已轉為我等說。 　歸命彼類及此輩，　　皆以正心而頂禮， 　我應精勤立彼義，　　解釋相續為自他。

成立七種義句已，此般若波羅蜜即得成立。七義句者：一、種性不斷，二、發起行相，三、行所住處，四、對治，五、不失，六、地，七、立名。此等七義句，于《般若波羅蜜經》中成立，故名義句。于中，前六義句顯示菩薩所作究竟，第七義句顯示成立此法門故，應如是知。

此般若波羅蜜，為佛種不斷故，流行於世。為顯此當得佛種不斷義故，上座須菩提最初說言「希有，世尊！云何如來以第一善攝，攝受所有菩薩摩訶薩也」如是等。于中，善攝者，謂已熟菩薩，于佛證正覺轉法輪時，以五種義中菩薩法而建立故。付囑者，彼已得攝受菩薩等，于佛般涅槃時，亦以彼五義如是建立故。此善攝、付囑二種，顯示種性不斷。

發起行相者，如經云「何菩薩應住」

【現代漢語翻譯】 現代漢語譯本 大正藏第二十五冊，編號1510a，《金剛般若論》

編號 1510

《金剛般若論》捲上

無著（Asanga）菩薩造

隋朝南印度三藏達磨笈多（Dharmagupta）譯

出生佛法無與等， 顯了法界最第一， 金剛難壞句義聚， 一切聖人不能入。 此小金剛波羅蜜（Vajracchedika Prajnaparamita）， 以如是名顯勢力， 智者所說教及義， 聞已轉為我等說。 歸命彼類及此輩， 皆以正心而頂禮， 我應精勤立彼義， 解釋相續為自他。

成立七種義句后，此《般若波羅蜜》（Prajnaparamita）即得成立。七義句者：一、種性不斷，二、發起行相，三、行所住處，四、對治，五、不失，六、地，七、立名。此等七義句，于《般若波羅蜜經》（Prajnaparamita Sutra）中成立，故名義句。于中，前六義句顯示菩薩（Bodhisattva）所作究竟，第七義句顯示成立此法門故，應如是知。

此《般若波羅蜜》，為佛種不斷故，流行於世。為顯此當得佛種不斷義故，上座須菩提（Subhuti）最初說言『希有，世尊（Bhagavan）！云何如來（Tathagata）以第一善攝，攝受所有菩薩摩訶薩（Bodhisattva-Mahasattva）也』如是等。于中，善攝者，謂已熟菩薩，于佛證正覺轉法輪時，以五種義中菩薩法而建立故。付囑者，彼已得攝受菩薩等，于佛般涅槃（Parinirvana）時，亦以彼五義如是建立故。此善攝、付囑二種，顯示種性不斷。

發起行相者，如經云『何菩薩應住』

【English Translation】 English version T25 No. 1510a The Diamond Prajna Sutra

No. 1510

The Diamond Prajna Sutra, Volume 1

Composed by Bodhisattva Asanga (無著菩薩)

Translated by Dharmagupta (達磨笈多), Tripitaka Master from South India of the Sui Dynasty

Born from the Buddha-dharma, unparalleled, Manifesting the Dharma realm, the most supreme, The adamantine, indestructible collection of phrases and meanings, That all sages cannot penetrate. This small Diamond Prajnaparamita (金剛波羅蜜), Manifests its power with such a name, The teachings and meanings spoken by the wise, Having heard, transform and speak for us. Taking refuge in those classes and these generations, All with upright minds prostrate and pay homage, I shall diligently establish those meanings, Explaining the continuity for self and others.

Having established the seven types of meaning-sentences, this Prajnaparamita (般若波羅蜜) is then established. The seven meaning-sentences are: 1. unbroken lineage, 2. arising aspect of practice, 3. the dwelling place of practice, 4. antidote, 5. non-loss, 6. ground, 7. establishing the name. These seven meaning-sentences are established in the Prajnaparamita Sutra (般若波羅蜜經), hence they are called meaning-sentences. Among them, the first six meaning-sentences reveal the ultimate deeds of a Bodhisattva (菩薩), and the seventh meaning-sentence reveals the establishment of this Dharma gate; thus, it should be known.

This Prajnaparamita is prevalent in the world because the Buddha-seed is unbroken. To reveal the meaning of the unbroken Buddha-seed, the Venerable Subhuti (須菩提) initially said, 'Rare it is, World Honored One (世尊)! How does the Tathagata (如來) with the foremost skillful means, gather and receive all the Bodhisattva-Mahasattvas (菩薩摩訶薩)?' and so on. Among them, 'skillful gathering' refers to the established Bodhisattvas who are mature, at the time when the Buddha attained perfect enlightenment and turned the wheel of Dharma, established through the five meanings of the Bodhisattva Dharma. 'Entrustment' refers to those Bodhisattvas who have been gathered and received, at the time of the Buddha's Parinirvana (般涅槃), also established in the same way through those five meanings. These two, 'skillful gathering' and 'entrustment,' reveal the unbroken lineage.

The arising aspect of practice is as the Sutra says, 'How should a Bodhisattva abide?'

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如是等。彼應住者，謂欲愿故。應修行者，謂相應三摩缽帝故。應降伏心者，謂折伏散亂故。于中，欲者，正求也；愿者，為所求故作心思念也。相應三摩缽帝者，無分別三摩提也。折伏散亂者，若彼三摩缽帝心散，制令還住也。第一者顯示攝道，第二者顯示成就道，第三者顯示不失道。

行所住處者，謂彼發起行相所住處也。此復有十八種應知，所謂：一、發心，二、波羅蜜相應行，三、欲得色身，四、欲得法身，五、于修道得勝中無慢，六、不離佛出時，七、愿凈佛土，八、成熟眾生，九、遠離隨順外論散亂，十、色及眾生身摶取中觀破相應行，十一、供養給侍如來，十二、遠離利養及疲乏熱惱故不起精進及退失等，十三、忍苦，十四、離寂靜味，十五于、證道時遠離喜動，十六、求教授，十七、證道，十八、上求佛地。是為十八種住處。于中，菩薩應如是住，為滅度一切眾生故，發心已於波羅蜜等中相應修行；為得如來色身及法身故，發生樂欲應遠離證道中障礙心；既離慢等喜動等心已，為證道故，應求教誡，然後得彼證道；自此已上，皆求佛地。此等如是次第相續。

于中，為發心故，經言「此菩薩應生如是心」等。

為波羅蜜相應行故，經言「菩薩不住於物，應行佈施」等。

為

【現代漢語翻譯】 現代漢語譯本：如是等等。彼應安住之處，是因為有希求和願望的緣故。應修行的內容，是因為與相應的「三摩缽帝」（Samapatti，等至）相應的緣故。應降伏其心的對象，是因為要折伏散亂的緣故。其中，「欲」指的是正確的追求；「愿」指的是爲了所追求的目標而進行思考和意念。相應的「三摩缽帝」指的是無分別的「三摩提」（Samadhi，禪定）。折伏散亂指的是，如果他的「三摩缽帝」之心散亂，就制止它，使它回到專注的狀態。第一點顯示瞭如何攝取正道，第二點顯示瞭如何成就正道，第三點顯示瞭如何不失去正道。

關於「行所住處」，指的是發起修行之相所安住的地方。這又有十八種應該瞭解，分別是：一、發菩提心，二、與「波羅蜜」（Paramita，波羅蜜多）相應的修行，三、希望獲得色身，四、希望獲得法身，五、在修道獲得殊勝成就時不生驕慢，六、不離開有佛出世的時代，七、願望清凈佛土，八、成熟眾生，九、遠離隨順外道邪說的散亂，十、在對色蘊和眾生之身的執取中，以中觀之見破除相應的修行，十一、供養和侍奉「如來」（Tathagata，佛），十二、因為遠離利養以及疲乏熱惱的緣故，不生起懈怠，不退失精進等等，十三、忍受痛苦，十四、遠離寂靜的滋味，十五、在證道時遠離喜悅和躁動，十六、尋求教授，十七、證得正道，十八、向上尋求佛地。這就是十八種安住之處。其中，菩薩應該這樣安住：爲了滅度一切眾生，發起菩提心之後，在「波羅蜜」等等之中相應地修行；爲了獲得「如來」的色身和法身，生起強烈的願望，應該遠離證道中的障礙；既然已經遠離了驕慢等等以及喜悅躁動等等的心，爲了證得正道，就應該尋求教誡，然後才能證得正道；從證得正道之後，都是爲了尋求佛地。這些都是如此次第相續的。

其中，爲了發起菩提心，經中說「此菩薩應生如是心」等等。

爲了與「波羅蜜」相應的修行，經中說「菩薩不住於物，應行佈施」等等。

爲了

【English Translation】 English version: Thus and so forth. That which one should abide in is because of desire and aspiration. That which one should practice is because of corresponding to the 'Samapatti' (absorption). That which one should subdue the mind is because of subduing distraction. Among these, 'desire' refers to correct seeking; 'aspiration' refers to thinking and contemplating for the sake of what is sought. Corresponding 'Samapatti' refers to non-discriminating 'Samadhi' (concentration). Subduing distraction refers to, if the mind in 'Samapatti' is scattered, restraining it and causing it to return to focus. The first point shows how to gather the path, the second shows how to accomplish the path, and the third shows how not to lose the path.

Regarding 'the place where conduct abides', it refers to the place where the aspect of initiating conduct abides. This again has eighteen kinds that should be known, namely: 1. Generating the Bodhi-mind, 2. Practicing in accordance with the 'Paramitas' (perfections), 3. Desiring to obtain the Rupakaya (form body), 4. Desiring to obtain the Dharmakaya (dharma body), 5. Not being arrogant in gaining superiority in cultivation, 6. Not departing from the time when a Buddha appears, 7. Aspiring to purify the Buddha-land, 8. Maturing sentient beings, 9. Staying away from distractions that follow external doctrines, 10. In grasping at the aggregates of form and the bodies of sentient beings, practicing in accordance with breaking through with the view of the Middle Way, 11. Making offerings and serving the 'Tathagata' (Buddha), 12. Because of staying away from profit and offerings, and from fatigue and vexation, not giving rise to laziness and not regressing in diligence, etc., 13. Enduring suffering, 14. Staying away from the taste of tranquility, 15. When realizing the path, staying away from joy and agitation, 16. Seeking instruction, 17. Realizing the path, 18. Seeking the Buddha-ground above. These are the eighteen places of abiding. Among these, a Bodhisattva should abide in this way: for the sake of liberating all sentient beings, after generating the Bodhi-mind, practicing in accordance with the 'Paramitas' etc.; for the sake of obtaining the Rupakaya and Dharmakaya of the 'Tathagata', generating strong desire, one should stay away from obstacles in realizing the path; since one has stayed away from arrogance etc. and from joy and agitation etc., for the sake of realizing the path, one should seek instruction, and then one can realize the path; from realizing the path onwards, all is for the sake of seeking the Buddha-ground. These are all in such a sequential order.

Among these, for the sake of generating the Bodhi-mind, the sutra says 'This Bodhisattva should generate such a mind' etc.

For the sake of practicing in accordance with the 'Paramitas', the sutra says 'A Bodhisattva does not abide in things, and should practice giving' etc.

For the sake of

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欲得色身故，經言「須菩提！于意云何？應以相具足見如來不」如是等。

法身復有二種，謂言說法身、證得法身。此證得法身亦有二種，謂智相、福相。言說法身者，謂修多羅等。為欲得此法身故，經言「世尊！頗有眾生，于未來世」如是等。于不顛倒義想是為實想，應知如言執義，彼非實想。為欲得智相法身故，經言「有法如來正覺阿耨多羅三藐三菩提耶」如是等。為欲得福相法身故，經言「若此三千大千世界」如是等。

為修道得勝中無慢故，經言「須嚧多阿般那頗作是念」如是等。

為不離佛出時故，經言「有法如來於然燈所」如是等。

為愿凈佛土故，經言「須菩提！若有如是言：『我成就莊嚴國土。』」如是等。

為成熟眾生故，經言「須菩提！譬如有丈夫」如是等。

為遠離隨順外論散亂故，經言「須菩提！于意云何？若恒伽河所有沙，復有爾許恒伽河」如是等。

為色及眾生身摶取中觀破相應行故，經言「須菩提！三千大千世界中所有地塵」如是等。

為供養給侍如來故，經言「須菩提！于意云何？應以三十二大丈夫相見如來、應、正遍覺不」如是等。

為遠離利養疲乏熱惱于精進若退若不發故，經言「須菩提！若女人，若丈夫，舍恒伽河

【現代漢語翻譯】 現代漢語譯本：爲了獲得色身（Rupakaya，佛的化身），經中說：『須菩提！你認為如何？可以用具足各種相好來見如來嗎？』等等。

法身（Dharmakaya，佛的法性之身）又有兩種，即言說法身和證得法身。這證得法身也有兩種，即智相和福相。言說法身，指的是修多羅（Sutra，經）等。爲了獲得這言說法身，經中說：『世尊！頗有眾生，于未來世』等等。對於不顛倒的意義產生正確的想法，這才是真正的想法，應該知道像執著于言辭的意義，那不是真正的想法。爲了獲得智相法身，經中說：『有法如來正覺阿耨多羅三藐三菩提耶（Anuttara-samyak-sambodhi，無上正等正覺）』等等。爲了獲得福相法身，經中說：『若此三千大千世界』等等。

爲了在修道中獲得殊勝而不產生傲慢，經中說：『須嚧多（Srota-apanna，入流者）阿般那（Arhat，阿羅漢）頗作是念』等等。

爲了不離開佛出世的時代，經中說：『有法如來於然燈所』等等。

爲了發願清凈佛土，經中說：『須菩提！若有如是言：『我成就莊嚴國土。』』等等。

爲了成熟眾生，經中說：『須菩提！譬如有丈夫』等等。

爲了遠離隨順外道邪說的散亂，經中說：『須菩提！你認為如何？如果恒河中的沙子那麼多，又有像那些沙子一樣多的恒河』等等。

爲了在色和眾生之身的執著中，以中觀的智慧破除相應的行為，經中說：『須菩提！三千大千世界中所有的土地塵埃』等等。

爲了供養侍奉如來，經中說：『須菩提！你認為如何？應該以三十二大丈夫相見如來、應、正遍覺（Tathagata，如來）嗎？』等等。

爲了遠離因利養而產生的疲憊和熱惱，以及對於精進的退卻或不發起，經中說：『須菩提！若女人，若丈夫，舍恒伽河』

【English Translation】 English version: For the sake of obtaining the Rupakaya (Form Body of the Buddha), the Sutra says, 'Subhuti! What do you think? Can the Tathagata (Thus Come One) be seen by means of the perfection of characteristics?' and so on.

The Dharmakaya (Dharma Body of the Buddha) also has two aspects: the Dharmakaya of teaching and the Dharmakaya of attainment. This Dharmakaya of attainment also has two aspects: the aspect of wisdom and the aspect of merit. The Dharmakaya of teaching refers to the Sutras and so on. For the sake of obtaining this Dharmakaya of teaching, the Sutra says, 'World Honored One! Are there beings in the future world' and so on. To have correct thoughts about the meaning that is not inverted is to have true thoughts. One should know that clinging to the meaning of words is not true thought. For the sake of obtaining the Dharmakaya of the aspect of wisdom, the Sutra says, 'Is there a Dharma by which the Tathagata has rightly awakened to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)?' and so on. For the sake of obtaining the Dharmakaya of the aspect of merit, the Sutra says, 'If this three-thousand great thousand world' and so on.

For the sake of not being arrogant in the attainment of superiority in cultivation, the Sutra says, 'Srota-apanna (Stream-enterer), Arhat (Worthy One) might have this thought' and so on.

For the sake of not being apart from the time when the Buddha appears in the world, the Sutra says, 'Is there a Dharma by which the Tathagata at Dipankara's place' and so on.

For the sake of vowing to purify the Buddha-land, the Sutra says, 'Subhuti! If someone says, 'I accomplish the adornment of Buddha-lands.'' and so on.

For the sake of maturing sentient beings, the Sutra says, 'Subhuti! Suppose there is a man' and so on.

For the sake of being far away from the distractions of following externalist doctrines, the Sutra says, 'Subhuti! What do you think? If there were as many sands in the Ganges River as there are Ganges Rivers' and so on.

For the sake of breaking through the corresponding actions in the grasping of form and the body of sentient beings with the wisdom of the Middle Way, the Sutra says, 'Subhuti! All the dust particles of the lands in the three-thousand great thousand world' and so on.

For the sake of making offerings and serving the Tathagata, the Sutra says, 'Subhuti! What do you think? Should the Tathagata, Arhat, Samyak-sambuddha (Perfectly Enlightened One) be seen by means of the thirty-two marks of a great man?' and so on.

For the sake of being far away from the fatigue and vexation arising from profit and offerings, and from retreating or not generating vigor in diligence, the Sutra says, 'Subhuti! If a woman or a man were to give up the Ganges River'

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沙等身」如是等。于中，身有疲乏，心有熱惱，以此二種，于彼精進若退若不發。

為忍苦故，經言「若如來忍波羅蜜」如是等。

為離寂靜味故，經言「須菩提！若女人、若丈夫於此法門受持」如是等。

為證道時遠離喜動故，經言「世尊！云何菩薩應住」如是等。

為求教授故，經言「有法如來於燃燈如來所，正覺阿耨多羅三藐三菩提」如是等。

為證道故，經言「須菩提！譬如丈夫，妙身大身」如是等。于中，妙身者，謂至得身成就，身得畢竟轉依故。大身者，一切眾生身攝身故。

自此已上皆求佛地。應知彼佛地復有六種具足攝轉依具足，所謂：國土凈具足，無上見智凈具足，隨形好身具足，相身具足，語具足，心具足。彼心具足中，復有念處、有正覺、有施設大利法、有攝取法身、有不住生死涅槃、有行住凈應知。

此行住凈中，復有威儀行住、有名色觀自在行住、有不染行住應知。此不染中，復有說法不染、流轉不染應知。

為國土凈具足故，經言「須菩提！若菩薩如是言：『我國土莊嚴成就。』」如是等。

為無上見智凈具足故，經言「須菩提！于意云何？如來有肉眼不」乃至「若此三千大千世界」如是等。

為隨形好身具足故，經言

【現代漢語翻譯】 現代漢語譯本： 『如沙等身』等等。其中，身體感到疲乏，內心感到熱惱，因為這兩種原因，對於精進修行，有時退卻，有時無法發起。

爲了忍受痛苦，經中說『如果如來忍辱波羅蜜』等等。

爲了遠離寂靜的滋味，經中說『須菩提！如果女人或男人對此法門受持』等等。

爲了在證道時遠離喜悅和激動，經中說『世尊！菩薩應該如何安住』等等。

爲了尋求教授，經中說『有法如來在燃燈如來處，正覺阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）』等等。

爲了證得佛道，經中說『須菩提！譬如丈夫，妙身大身』等等。其中，妙身是指達到獲得身的成就，身體得到究竟的轉依的緣故。大身是指一切眾生的身都攝入其中的緣故。

從這裡開始以上都是爲了求得佛地。應當知道那佛地又有六種具足攝轉依具足，即：國土凈具足，無上見智凈具足，隨形好身具足，相身具足，語具足，心具足。那心具足中，又有念處、有正覺、有施設大利法、有攝取法身、有不住生死涅槃、有行住凈，應當知道。

這行住凈中，又有威儀行住、有名色觀自在行住、有不染行住，應當知道。這不染中，又有說法不染、流轉不染，應當知道。

爲了國土凈具足，經中說『須菩提！如果菩薩這樣說：『我國土莊嚴成就。』』等等。

爲了無上見智凈具足，經中說『須菩提！你認為如何？如來有肉眼嗎』乃至『如果這三千大千世界』等等。

爲了隨形好身具足，經中說

【English Translation】 English version: 『Bodies like sands』 and so on. Among these, there is physical fatigue and mental distress. Because of these two reasons, one may retreat or fail to initiate diligence in practice.

For the sake of enduring suffering, the sutra says, 『If the Tathagata's (如來) forbearance Paramita (波羅蜜)』 and so on.

For the sake of distancing oneself from the taste of solitude, the sutra says, 『Subhuti (須菩提)! If a woman or a man upholds this Dharma (法) gate』 and so on.

For the sake of staying away from joy and excitement when attaining the path, the sutra says, 『World Honored One (世尊)! How should a Bodhisattva (菩薩) abide?』 and so on.

For the sake of seeking instruction, the sutra says, 『There is a Dharma (法) that the Tathagata (如來) realized at Dipankara Tathagata's (燃燈如來) place, the Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment)』 and so on.

For the sake of attaining the path, the sutra says, 『Subhuti (須菩提)! For example, a man, with a wonderful body and a great body』 and so on. Among these, a wonderful body refers to attaining the accomplishment of the body, because the body attains ultimate transformation. A great body refers to the body encompassing the bodies of all sentient beings.

From here onwards, all are for seeking the Buddha-land. It should be known that the Buddha-land also has six kinds of complete transformation, namely: complete purity of the land, complete purity of unsurpassed wisdom, complete adornment of the body according to form, complete adornment of the physical characteristics, complete speech, and complete mind. Within the complete mind, there are also the four foundations of mindfulness, perfect enlightenment, the establishment of great benefit Dharma (法), the embracing of the Dharmakaya (法身), non-abiding in Samsara (生死) or Nirvana (涅槃), and pure conduct in walking and abiding, it should be known.

Within this pure conduct in walking and abiding, there is also dignified conduct in walking and abiding, conduct in walking and abiding with mindfulness of names and forms, and unpolluted conduct in walking and abiding, it should be known. Within this unpolluted conduct, there is also unpolluted Dharma (法) teaching and unpolluted transmigration, it should be known.

For the sake of the complete purity of the land, the sutra says, 『Subhuti (須菩提)! If a Bodhisattva (菩薩) says: 『My Buddha-land is adorned and accomplished.』』 and so on.

For the sake of the complete purity of unsurpassed wisdom, the sutra says, 『Subhuti (須菩提)! What do you think? Does the Tathagata (如來) have a physical eye?』 and even 『If this three thousand great thousand worlds』 and so on.

For the sake of the complete adornment of the body according to form, the sutra says

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「須菩提！于意云何？應以色身成就見如來不」如是等。

為相身具足故，經言「須菩提！于意云何？應以相具足見如來不」如是等。

為語具足故，經言「須菩提！于意云何？如來作是念『我說法』耶」如是等。

於心具足中爲念處故，經言「須菩提！非眾生，非不眾生」如是等。為正覺故，經言「須菩提！于意云何？頗有法如來正覺阿耨多羅三藐三菩提不」如是等。為施設大利法故，經言「複次，須菩提！三千大千世界中，所有須彌山」如是等。

為攝取法身故，經言「須菩提！于意云何？應以相具足見如來不」如是等。「須菩提！于意云何？如來可以相具足，正覺阿耨多羅三藐三菩提？莫作是念」者，此義明相具足體非菩提，亦不以相具足為因也，以相是色自性故。

為不住涅槃故，經言「須菩提！如是念：『發行菩薩乘者，有法說斷滅』耶」如是等。

為不住流轉故，經言「須菩提！菩薩于福聚，不應受，不應取」如是等。受者，說有故。取者，取彼道故。如福聚及果中，皆不應者。

於行住凈中，為威儀行住故，經言「若有如是言：『如來若去』」如是等。

為名色觀破自在行住故，經言「須菩提！若復善家子，善家女，以所有三千大千世界中地塵」如

【現代漢語翻譯】 現代漢語譯本 『須菩提（Subhuti，佛陀的弟子）！你的意思如何？應該以佛陀的色身成就來見如來（Tathagata，佛陀的稱號）嗎？』像這樣等等。

爲了相好之身具足的緣故，經文說：『須菩提（Subhuti，佛陀的弟子）！你的意思如何？應該以相好具足來見如來（Tathagata，佛陀的稱號）嗎？』像這樣等等。

爲了語言具足的緣故，經文說：『須菩提（Subhuti，佛陀的弟子）！你的意思如何？如來（Tathagata，佛陀的稱號）會這樣想「我在說法」嗎？』像這樣等等。

在心具足中，爲了念處（smṛtyupasthāna，四念住）的緣故，經文說：『須菩提（Subhuti，佛陀的弟子）！非眾生，非非眾生。』像這樣等等。爲了正覺（samyak-saṃbodhi，正確的覺悟）的緣故，經文說：『須菩提（Subhuti，佛陀的弟子）！你的意思如何？有任何法如來（Tathagata，佛陀的稱號）通過正覺（samyak-saṃbodhi，正確的覺悟）證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）嗎？』像這樣等等。爲了施設大利益之法的緣故，經文說：『再者，須菩提（Subhuti，佛陀的弟子）！三千大千世界中，所有的須彌山（Sumeru，佛教宇宙觀中的山名）』像這樣等等。

爲了攝取法身（dharma-kāya，佛的法性之身）的緣故，經文說：『須菩提（Subhuti，佛陀的弟子）！你的意思如何？應該以相好具足來見如來（Tathagata，佛陀的稱號）嗎？』像這樣等等。『須菩提（Subhuti，佛陀的弟子）！你的意思如何？如來（Tathagata，佛陀的稱號）可以憑藉相好具足，證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）嗎？不要這樣想。』這句話的意思是說明相好具足的體性並非菩提（bodhi，覺悟），也不以相好具足為因，因為相好是色（rūpa，物質）的自性。

爲了不住于涅槃（nirvāṇa，寂滅）的緣故，經文說：『須菩提（Subhuti，佛陀的弟子）！像這樣想：「發起菩薩乘（bodhisattva-yāna，菩薩的修行道路）的人，認為有法是斷滅的」嗎？』像這樣等等。

爲了不住于流轉的緣故，經文說：『須菩提（Subhuti，佛陀的弟子）！菩薩（bodhisattva，有情眾生為解脫而修行者）對於福德的積聚，不應該接受，不應該執取。』像這樣等等。接受，是指說有。執取，是指執取那個道。如同福德的積聚以及果報中，都不應該這樣。

在行住清凈中，爲了威儀的行住的緣故，經文說：『如果有人這樣說：「如來（Tathagata，佛陀的稱號）若去」』像這樣等等。

爲了名色（nāma-rūpa，精神和物質）觀破自在的行住的緣故，經文說：『須菩提（Subhuti，佛陀的弟子）！如果又有善男子，善女人，以所有三千大千世界中的地塵』像這樣

【English Translation】 English version 'Subhuti (Subhuti, Buddha's disciple)! What do you think? Should the Tathagata (Tathagata, Buddha's title) be seen by the accomplishment of the physical body?' Thus and so on.

For the sake of the completeness of the body with marks, the sutra says, 'Subhuti (Subhuti, Buddha's disciple)! What do you think? Should the Tathagata (Tathagata, Buddha's title) be seen by the completeness of marks?' Thus and so on.

For the sake of the completeness of speech, the sutra says, 'Subhuti (Subhuti, Buddha's disciple)! What do you think? Does the Tathagata (Tathagata, Buddha's title) have this thought, 'I am teaching the Dharma'?' Thus and so on.

In the completeness of mind, for the sake of mindfulness, the sutra says, 'Subhuti (Subhuti, Buddha's disciple)! Neither sentient beings nor non-sentient beings.' Thus and so on. For the sake of perfect enlightenment (samyak-saṃbodhi), the sutra says, 'Subhuti (Subhuti, Buddha's disciple)! What do you think? Is there any Dharma that the Tathagata (Tathagata, Buddha's title) has perfectly awakened to Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment)?' Thus and so on. For the sake of establishing the Dharma of great benefit, the sutra says, 'Furthermore, Subhuti (Subhuti, Buddha's disciple)! Among the three thousand great thousand worlds, all the Mount Sumeru (Sumeru, the name of the mountain in Buddhist cosmology)' Thus and so on.

For the sake of grasping the Dharma-kaya (dharma-kāya, the body of the Buddha's Dharma nature), the sutra says, 'Subhuti (Subhuti, Buddha's disciple)! What do you think? Should the Tathagata (Tathagata, Buddha's title) be seen by the completeness of marks?' Thus and so on. 'Subhuti (Subhuti, Buddha's disciple)! What do you think? Can the Tathagata (Tathagata, Buddha's title) attain Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment) by the completeness of marks? Do not think so.' This means that the nature of the completeness of marks is not Bodhi (bodhi, enlightenment), nor is it caused by the completeness of marks, because marks are the nature of form (rūpa, matter).

For the sake of not dwelling in Nirvana (nirvāṇa, extinction), the sutra says, 'Subhuti (Subhuti, Buddha's disciple)! Do you think like this: 'Those who have set out on the Bodhisattva-yana (bodhisattva-yāna, the path of practice of the Bodhisattva) think that there is a Dharma that is annihilation'?' Thus and so on.

For the sake of not dwelling in transmigration, the sutra says, 'Subhuti (Subhuti, Buddha's disciple)! A Bodhisattva (bodhisattva, a sentient being who practices for liberation) should not accept or grasp the accumulation of merit.' Thus and so on. Accepting means saying there is. Grasping means grasping that path. Like the accumulation of merit and the result, one should not do so.

In the purity of walking and dwelling, for the sake of dignified walking and dwelling, the sutra says, 'If someone says, 'If the Tathagata (Tathagata, Buddha's title) goes'' Thus and so on.

For the sake of breaking free from the unconstrained walking and dwelling through the contemplation of name and form (nāma-rūpa, mind and matter), the sutra says, 'Subhuti (Subhuti, Buddha's disciple)! If again a good son or good daughter takes all the dust of the earth in the three thousand great thousand worlds'

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是等。

于不染行住中，為說法不染故，經言「須菩提！若復菩薩，以無量無數世界」如是等。為流轉不染故，說偈言：「如星翳燈幻，露泡夢電云，于諸有為法，應當如是觀。」此偈顯示四種有為相，所謂：自性相，著所住味相，隨順過失相，隨順出離相。于中，自性相者，共相見識，此相如星，應如是見。何以故？無智闇中有彼光故，有智明中無彼光故。人法我見如翳，應如是見。何以故？以取無義故。識如燈，應如是見。何以故？渴愛潤取緣故熾然。于中，著所住味相者，味著顛倒境界故。彼如幻，應如是見。何以故？以顛倒見故。于中，隨順過失相者，無常等隨順故。彼露譬喻者，顯示相體無有，以隨順無常故。彼泡譬喻者，顯示隨順苦體，以受如泡故。若有受，皆是苦，故隨有應知：彼苦生故是苦苦，破滅故是壞苦，不相離故是行苦。復于第四禪及無色中，立不苦不樂受，以勝故。

于中，隨順出離相者，隨順人法無我，以攀緣故得出離，故說無我以為出離也。隨順者，謂過去等行以夢等譬喻，顯示彼過去行，以所念處故如夢；現在者，不久時住故如電；未來者，彼粗惡種子似虛空引心出故如雲。如是知三世行轉生已，則通達無我，此顯示隨順出離相。

彼住處等，略為八種亦得滿足，

【現代漢語翻譯】 現代漢語譯本： 是等。

于不染行住中，爲了說明說法本身是不染的，經文中說：『須菩提（Subhuti，佛陀的十大弟子之一）！若復菩薩，以無量無數世界』等等。爲了說明流轉也是不染的，說了偈子：『如星翳燈幻，露泡夢電云，于諸有為法，應當如是觀。』這個偈子顯示了四種有為相，分別是：自性相，著所住味相，隨順過失相，隨順出離相。其中，自性相指的是共相見識，這種相就像星星一樣，應當這樣去看待。為什麼呢？因為在沒有智慧的黑暗中才有它的光芒，在有智慧的光明中就沒有它的光芒。人法我見就像眼翳一樣，應當這樣去看待。為什麼呢？因為它執取了沒有意義的東西。識就像燈一樣，應當這樣去看待。為什麼呢？因為它因渴愛潤取而熾燃。

其中，著所住味相指的是貪著顛倒的境界。它就像幻象一樣，應當這樣去看待。為什麼呢？因為它來自於顛倒的見解。其中，隨順過失相指的是隨順無常等等。露珠的比喻顯示了相的本體是沒有的，因為它隨順無常。水泡的比喻顯示了隨順苦的本體，因為它所感受的就像水泡一樣。如果有所感受，那都是苦，所以隨順有就應當知道：它的生起是苦苦，破滅是壞苦，不相離是行苦。另外，在第四禪和無色界中，設立不苦不樂受，是因為它們更殊勝。

其中，隨順出離相指的是隨順人法無我，因為攀緣的緣故才能得出離，所以說無我是出離。隨順指的是過去的等等行為，用夢等等的比喻來顯示過去的這些行為，因為所念之處的緣故就像夢一樣；現在的是不久時住的緣故就像閃電一樣；未來的是它粗惡的種子，好像虛空一樣引誘人心，使它出離，所以就像云一樣。像這樣知道了三世的行為轉變和生滅之後，就能通達無我，這顯示了隨順出離相。

那些住處等等，簡略地說是八種，也可以滿足。

【English Translation】 English version: Thus and so forth.

Within the undefiled conduct and dwelling, to explain that the Dharma itself is undefiled, the Sutra says: 'Subhuti (one of the Buddha's ten principal disciples)! If a Bodhisattva, with immeasurable countless worlds,' and so on. To explain that transmigration is also undefiled, the verse says: 'Like stars, cataracts, lamps, illusions, dewdrops, bubbles, dreams, lightning, and clouds, all conditioned phenomena should be viewed as such.' This verse reveals four aspects of conditioned phenomena: the aspect of self-nature, the aspect of attachment to dwelling and taste, the aspect of following faults, and the aspect of following liberation. Among them, the aspect of self-nature refers to the common characteristics of perception and knowledge, which should be seen like stars. Why? Because their light exists in the darkness of ignorance, but not in the light of wisdom. The view of self in persons and dharmas is like a cataract, and should be seen as such. Why? Because it grasps what is meaningless. Consciousness is like a lamp, and should be seen as such. Why? Because it blazes due to craving and attachment.

Among them, the aspect of attachment to dwelling and taste refers to attachment to inverted realms. It is like an illusion, and should be seen as such. Why? Because it arises from inverted views. Among them, the aspect of following faults refers to following impermanence and so on. The metaphor of dewdrops shows that the substance of phenomena is non-existent, because it follows impermanence. The metaphor of bubbles shows the aspect of following the nature of suffering, because what is experienced is like a bubble. If there is experience, it is all suffering, so following existence should be understood: its arising is suffering of suffering, its destruction is suffering of change, and its non-separation is suffering of conditioning. Furthermore, in the Fourth Dhyana and the Formless Realms, non-suffering and non-pleasure are established because they are superior.

Among them, the aspect of following liberation refers to following the non-self of persons and dharmas, because liberation can be attained through clinging, so non-self is said to be liberation. Following refers to past actions and so on, using metaphors such as dreams to show these past actions, because of the place of mindfulness, they are like dreams; the present is like lightning because it does not last long; the future is like clouds because its coarse and evil seeds, like the void, entice the mind to depart. Knowing the transformation and arising of the actions of the three times in this way, one can penetrate non-self, which reveals the aspect of following liberation.

Those dwelling places and so on, briefly speaking, can be satisfied with eight types.

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所謂：攝住處，波羅蜜凈住處，欲住處，離障礙住處，凈心住處，究竟住處，廣大住處，甚深住處。于中，攝住處者，謂發心。波羅蜜凈住處者，謂波羅蜜相應行。欲住處者，謂欲得色身、法身。離障礙住處者，謂餘十二種。凈心住處者，謂證道。究竟住處者，謂自此已上皆求佛地。廣大及甚深住處者，通一切處。

于初住處中，若說「菩薩應生如是心：『所有眾生』」如是等，此為廣大。若復說言「若菩薩眾生想轉」如是等，此為甚深。于第二住處中，若說「菩薩不住於事，應行佈施」如是等，此為甚深。若復說言「彼所有福聚，不可量取」如是等，此為廣大。

如是于余住處中，廣大、甚深等隨所相應應知。

已說住處。何者對治？彼如是相應行相行諸住處時，有二種對治應知，謂邪行及共見正行。此中，見者，謂分別也。

于初住處中，若說「菩薩應生如是心：『所有眾生』」等，此是邪行對治，生如是心是菩薩邪行。若復說言「若菩薩眾生想轉」等，此為共見正行對治。此分別執，菩薩亦應斷，謂「我應滅度眾生」故。

于第二住處中，若說「應行佈施」，此為邪行對治，非無佈施是菩薩邪行。若復說言「住於事」等，是共見正行對治。此分別執，菩薩亦應斷，謂「應行佈施

【現代漢語翻譯】 現代漢語譯本： 所謂：攝住處（Shezhu Chu，意為攝取之處），波羅蜜凈住處（Boluo Mi Jingzhu Chu，意為波羅蜜清凈之處），欲住處（Yu Zhu Chu，意為欲求之處），離障礙住處（Li Zhangai Zhu Chu，意為遠離障礙之處），凈心住處（Jingxin Zhu Chu，意為清凈心之處），究竟住處（Jiuijing Zhu Chu，意為究竟之處），廣大住處（Guangda Zhu Chu，意為廣大之處），甚深住處（Shenshen Zhu Chu，意為甚深之處）。其中，攝住處，指的是發菩提心。波羅蜜凈住處，指的是與波羅蜜相應的修行。欲住處，指的是希望獲得色身和法身。離障礙住處，指的是其餘十二種住處。凈心住處，指的是證悟佛道。究竟住處，指的是從此以後都追求佛的境界。廣大和甚深住處，則通於一切處。

在最初的住處中，如果說『菩薩應當生起這樣的心念：所有眾生』等等，這就是廣大。如果又說『如果菩薩的眾生之想轉變』等等，這就是甚深。在第二個住處中，如果說『菩薩不住著於事物，應當行佈施』等等，這就是甚深。如果又說『他所有的福德聚集，不可衡量』等等，這就是廣大。

像這樣，在其餘的住處中，廣大、甚深等應當根據相應的情況來理解。

已經說了住處。什麼是對治呢？當他這樣相應地修行、實踐這些住處時，有兩種對治應當知道，即邪行和共見正行。這裡所說的『見』，指的是分別執著。

在最初的住處中，如果說『菩薩應當生起這樣的心念：所有眾生』等等，這是對治邪行，生起這樣的心念是菩薩的邪行。如果又說『如果菩薩的眾生之想轉變』等等，這是對治共見正行。這種分別執著，菩薩也應當斷除，因為『我應當滅度眾生』的念頭也是一種執著。

在第二個住處中，如果說『應當行佈施』，這是對治邪行，並非不佈施是菩薩的邪行。如果又說『住著於事物』等等，這是對治共見正行。這種分別執著，菩薩也應當斷除，因為『應當行佈施』的念頭也是一種執著。

【English Translation】 English version: These are: Abiding in gathering (Shezhu Chu, meaning the place of gathering), Abiding in the purity of Paramita (Boluo Mi Jingzhu Chu, meaning the pure place of Paramita), Abiding in desire (Yu Zhu Chu, meaning the place of desire), Abiding in freedom from obstacles (Li Zhangai Zhu Chu, meaning the place of freedom from obstacles), Abiding in pure mind (Jingxin Zhu Chu, meaning the place of pure mind), Abiding in ultimate reality (Jiuijing Zhu Chu, meaning the ultimate place), Abiding in vastness (Guangda Zhu Chu, meaning the place of vastness), Abiding in profoundness (Shenshen Zhu Chu, meaning the place of profoundness). Among them, abiding in gathering refers to generating the aspiration for enlightenment. Abiding in the purity of Paramita refers to practices corresponding to Paramita. Abiding in desire refers to desiring to attain the Rupakaya (form body) and Dharmakaya (dharma body). Abiding in freedom from obstacles refers to the remaining twelve types of abiding. Abiding in pure mind refers to attaining the path. Abiding in ultimate reality refers to seeking the Buddha-ground from this point onward. Abiding in vastness and profoundness encompasses all places.

In the first abiding, if it is said, 'Bodhisattvas should generate such a thought: 'All sentient beings,'' and so on, this is vastness. If it is further said, 'If a Bodhisattva's thought of sentient beings transforms,' and so on, this is profoundness. In the second abiding, if it is said, 'Bodhisattvas should not dwell on things, they should practice giving,' and so on, this is profoundness. If it is further said, 'The accumulation of merit they possess is immeasurable,' and so on, this is vastness.

Likewise, in the remaining abidings, vastness, profoundness, and so on, should be understood according to their corresponding situations.

The abidings have been explained. What are the antidotes? When one practices and engages in these abidings in such a corresponding manner, two types of antidotes should be known: wrong practice and correct practice based on common views. Here, 'view' refers to conceptualization.

In the first abiding, if it is said, 'Bodhisattvas should generate such a thought: 'All sentient beings,'' and so on, this is the antidote to wrong practice; generating such a thought is a wrong practice for Bodhisattvas. If it is further said, 'If a Bodhisattva's thought of sentient beings transforms,' and so on, this is the antidote to correct practice based on common views. Bodhisattvas should also abandon this conceptual clinging, because the thought 'I should liberate sentient beings' is also a form of clinging.

In the second abiding, if it is said, 'One should practice giving,' this is the antidote to wrong practice; not giving is a wrong practice for Bodhisattvas. If it is further said, 'Dwelling on things,' and so on, this is the antidote to correct practice based on common views. Bodhisattvas should also abandon this conceptual clinging, because the thought 'One should practice giving' is also a form of clinging.

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」故。

何者不失？謂離二邊。云何二邊？謂增益邊、損減邊。若於如言辭法中，分別執有自性，是增益邊。若於法無我事中而執為無，是損減邊。于中，若說言「世尊！若福聚，非聚」者，此遮增益邊，以無彼福聚分別自性故。若復說言「是故如來說福聚」，此遮損減邊，以彼雖不如言辭有自性，而有可說事，以如來說福聚故，此得顯示如是。「須菩提！佛法、佛法者，如來說非佛法」者，此遮增益邊。「是名佛法」者，此遮損減邊。于中，如來說非佛法者，顯示不共義。是名佛法者，顯示相應義。何者是相應？若佛法如說有自性者，則如來不說佛法，以雖不說亦自知故，是故無有自性；為世諦故，如來說名佛法。如是，於一切處顯示不共及相應義應知。

複次，佛法者，攝波羅蜜事及念處等菩提分應知。菩薩離此二邊故，于彼對治不復更失，故名不失。

何者地？此地有三種，謂信行地、凈心地、如來地。于中，十六住處顯示信行地，證道住處是凈心地，究竟住處是如來地。

云何立名？名「金剛能斷」者，此名有二義相應應知，如說入正見行、入邪見行故。金剛者，細、牢故。細者，智因故。牢者，不可壞故。能斷者，般若波羅蜜中聞思修所斷，如金剛斷處而斷故，是名金剛能斷。又

【現代漢語翻譯】 現代漢語譯本： 因此。

什麼是不失（不失去）？ 意思是遠離兩種邊見。什麼是兩種邊見？ 意思是增益邊和損減邊。如果在如言辭法（如字面意義的法）中，分別執著于有自性，這就是增益邊。如果在法無我（諸法無我）的事實中卻執著于無，這就是損減邊。其中，如果說『世尊！如果福德之聚，不是聚』，這是爲了遮止增益邊，因為沒有那福德之聚可分別的自性。如果又說『是故如來說福德之聚』，這是爲了遮止損減邊，因為那福德之聚雖然不如言辭所說的那樣有自性，但有可說的實事，因為如來說福德之聚，這就可以顯示是這樣的。『須菩提！佛法、佛法者，如來說非佛法』，這是爲了遮止增益邊。『是名佛法』，這是爲了遮止損減邊。其中，如來說非佛法，顯示的是不共之義（獨特的意義）。是名佛法，顯示的是相應之義（相符的意義）。什麼是相應？如果佛法如所說的那樣有自性，那麼如來就不會說佛法，因為即使不說也自己知道，所以佛法沒有自性；爲了世俗諦的緣故，如來說名為佛法。像這樣，在一切處顯示不共及相應之義，應當知道。

再者，佛法，應當知道是攝取波羅蜜（paramita，到彼岸）之事以及念處（smrti-upasthana）等菩提分（bodhi-paksa）。菩薩遠離這兩種邊見，因此對於那些對治法不再失去，所以名為不失。

什麼是地（bhumi，境界）？這地有三種，即信行地、凈心地、如來地。其中，十六住處顯示的是信行地，證道住處是凈心地，究竟住處是如來地。

如何立名？名為『金剛能斷』，這個名稱有二義相應，應當知道，如說入正見行、入邪見行一樣。金剛，是因為它細、牢固。細，是智慧之因。牢固，是不可破壞。能斷，是般若波羅蜜（prajna-paramita，智慧到彼岸）中聞思修所斷的，就像金剛斷物一樣斷除，所以名為金剛能斷。又

【English Translation】 English version: Therefore.

What is 'not losing'? It means being apart from the two extremes. What are the two extremes? They are the extreme of addition and the extreme of subtraction. If, in the Dharma of literal expressions, one separately clings to inherent existence, that is the extreme of addition. If, in the matter of the non-self of phenomena, one clings to non-existence, that is the extreme of subtraction. Among these, if it is said, 'World Honored One! If it were a collection of merit, it would not be a collection,' this is to negate the extreme of addition, because there is no separately existing inherent nature of that collection of merit. If it is further said, 'Therefore, the Tathagata speaks of a collection of merit,' this is to negate the extreme of subtraction, because although that collection of merit does not have inherent existence as expressed in words, there is a speakable reality, because the Tathagata speaks of a collection of merit; this is how it is shown. 'Subhuti! What the Buddha-dharma, Buddha-dharma is, the Tathagata says, is not Buddha-dharma,' this is to negate the extreme of addition. 'It is called Buddha-dharma,' this is to negate the extreme of subtraction. Among these, the Tathagata's saying 'is not Buddha-dharma' shows the meaning of uniqueness. 'It is called Buddha-dharma' shows the meaning of correspondence. What is correspondence? If the Buddha-dharma had inherent existence as spoken of, then the Tathagata would not speak of Buddha-dharma, because even without speaking, he would know it himself; therefore, there is no inherent existence; for the sake of conventional truth, the Tathagata speaks of it as Buddha-dharma. Thus, it should be known that the meaning of uniqueness and correspondence is shown in all places.

Furthermore, Buddha-dharma should be known as encompassing the activities of the paramitas (paramita, perfection, going beyond) and the limbs of enlightenment (bodhi-paksa) such as the mindfulnesses (smrti-upasthana). Because the Bodhisattva is apart from these two extremes, he no longer loses those antidotes, therefore it is called 'not losing'.

What is a ground (bhumi)? There are three kinds of grounds: the ground of faith-conduct, the ground of pure mind, and the ground of the Tathagata. Among these, the sixteen abodes show the ground of faith-conduct, the abode of realizing the path is the ground of pure mind, and the ultimate abode is the ground of the Tathagata.

How is the name established? The name 'Vajra Cutter' should be known as corresponding to two meanings, just as it is said to enter the path of right view and enter the path of wrong view. Vajra (diamond) is because it is subtle and firm. Subtle, because it is the cause of wisdom. Firm, because it is indestructible. 'Cutter' is what is cut off by hearing, thinking, and meditating in the Prajna-paramita (prajna-paramita, perfection of wisdom, going beyond wisdom), just as a vajra cuts when it cuts, therefore it is called Vajra Cutter. Also

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如畫金剛形，初、后闊，中則狹。如是，般若波羅蜜中，狹者謂凈心地，初、后闊者謂信行地、如來地。此顯示不共義也。

彼五種義句，上上依止應知，彼等皆依止地故說。

修多羅身相續，此義句今當說。世尊何故以寂靜者威儀而坐也？顯示唯寂靜者，於法能覺、能說故。

何故上座須菩提問也？有六因緣：為斷疑故，為起信解故，為入甚深義故，為不退轉故，為生歡喜故，為正法久住故。即是般若波羅蜜令佛種不斷。云何以此令佛種不斷也？若有疑者，得斷疑故；有樂福德而心未成熟諸菩薩等，聞多福德，于般若波羅蜜起信解故；已成熟心者，入甚深義故；已得不輕賤者，由貪受持修行，有多功德不復退轉故；已得順攝及凈心者，於法自入及見生歡喜故；能令未來世大乘教久住者故。若略說：疑者令見故，樂福德及心已成熟諸菩薩等攝受故，已得不輕賤者令精勤心故，已凈心者令歡喜故。

諸菩薩有七種大故，此大眾生名摩訶薩埵。何者七種大？謂：法大，心大，信解大，凈心大，資糧大，時大，果報大，如《菩薩地持》中說。

經言「善攝第一」，善攝者，于諸菩薩所，何者善攝？何者第一也？利樂相應為善攝第一，有六種應知：一時，二差別，三高大，四牢固，五普遍，六

【現代漢語翻譯】 現代漢語譯本：如果畫金剛的形狀，開始和結尾寬闊，中間則狹窄。同樣，在Prajnaparamita（般若波羅蜜）中，狹窄的部分指的是凈心地，開始和結尾寬闊的部分指的是信行地和如來地。這顯示了不共的含義。

那五種義句，應該理解為越來越向上依止，之所以這樣說，是因為它們都依止於地。

修多羅（Sutra）的身相續，這個義句現在應當解說。世尊為什麼以寂靜者的威儀而坐呢？這是爲了顯示只有寂靜者，才能覺悟法、才能宣說法。

為什麼上座Subhuti（須菩提）要提問呢？有六個因緣：爲了斷除疑惑，爲了生起信心和理解，爲了進入甚深的意義，爲了不退轉，爲了產生歡喜，爲了正法能夠長久住世。也就是使Prajnaparamita（般若波羅蜜）令佛種不斷。如何通過這個使佛種不斷呢？如果有人有疑惑，通過提問可以斷除疑惑；對於那些喜歡福德但心尚未成熟的菩薩等，聽到Prajnaparamita（般若波羅蜜）具有很多福德，就會生起信心和理解；對於已經成熟心的人，可以進入甚深的意義；對於已經不再輕賤的人，由於貪求受持修行，具有很多功德，就不會再退轉；對於已經得到順攝和清凈心的人，對於法能夠自己領悟和見到，從而產生歡喜；能夠使未來世的大乘教法長久住世。如果簡略地說：使有疑惑的人能夠見到，攝受喜歡福德和心已經成熟的菩薩等，使已經不再輕賤的人能夠精勤，使已經清凈心的人能夠歡喜。

諸菩薩有七種大的緣故，這些大眾生被稱為Mahasattva（摩訶薩埵）。哪七種大呢？指的是：法大，心大，信解大，凈心大，資糧大，時大，果報大，正如《菩薩地持》中所說。

經文中說『善攝第一』，善攝，對於諸菩薩來說，什麼是善攝？什麼是第一呢？與利益和快樂相應是善攝第一，應該知道有六種：一時，二差別，三高大，四牢固，五普遍，六

【English Translation】 English version: If one draws the form of a Vajra, it is wide at the beginning and end, but narrow in the middle. Similarly, in the Prajnaparamita (Perfection of Wisdom), the narrow part refers to the pure mind ground, and the wide parts at the beginning and end refer to the ground of faith and practice and the Tathagata (Thus Come One) ground. This reveals the meaning of being uncommon.

Those five kinds of meaning-sentences should be understood as relying more and more upwards, and they are said to rely on the ground.

The continuity of the Sutra's body, this meaning-sentence should now be explained. Why does the World Honored One sit with the demeanor of a tranquil one? This is to show that only a tranquil one can awaken to the Dharma and can expound the Dharma.

Why did the elder Subhuti (Worthy to be Free) ask the questions? There are six causes and conditions: to dispel doubts, to arouse faith and understanding, to enter into profound meaning, to prevent regression, to generate joy, and to ensure the long-lasting existence of the True Dharma. That is, to make the Buddha-seed unceasing through Prajnaparamita (Perfection of Wisdom). How does this make the Buddha-seed unceasing? If someone has doubts, the doubts can be dispelled through questioning; for those Bodhisattvas who like merit but whose minds are not yet mature, hearing that Prajnaparamita (Perfection of Wisdom) has much merit, they will generate faith and understanding; for those whose minds are already mature, they can enter into profound meaning; for those who no longer despise it, due to greedily upholding, maintaining, and practicing, they have much merit and will no longer regress; for those who have already obtained favorable reception and pure minds, they can personally enter into and see the Dharma, thereby generating joy; it can enable the Mahayana teachings of future generations to last long. In short: to enable those who have doubts to see, to gather and receive those Bodhisattvas who like merit and whose minds are already mature, to enable those who no longer despise it to be diligent, and to enable those who have already purified their minds to be joyful.

Because Bodhisattvas have seven kinds of greatness, these great beings are called Mahasattvas (Great Beings). What are the seven kinds of greatness? They refer to: greatness of Dharma, greatness of mind, greatness of faith and understanding, greatness of pure mind, greatness of resources, greatness of time, and greatness of karmic retribution, as described in the 'Bodhisattva Bhumi'.

The sutra says 'Well gathered is the first', well gathered, for the Bodhisattvas, what is well gathered? What is the first? Corresponding to benefit and happiness is the first of well gathered, it should be known that there are six kinds: one time, two differences, three high and great, four firm, five universal, six

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異相。何者時？現見法及未來故，彼菩薩善攝中，樂者是現見法，利者是未來世。何者差別？於世間三摩缽帝及出世聖者聲聞、獨覺等善攝中差別故。何者高大？此善攝無有上故。何者牢固？謂畢竟故。何者普遍？自然于自他身善攝故。何者異相？于未凈菩薩善攝中勝上故。

經言「第一付囑」者，何者第一付囑？有六種因緣：一入處，二法爾得，三轉教，四不失，五悲，六尊重。何者入處？于善友所，善付囑故。何者法爾得？已得善攝菩薩，於他所法爾善攝故。何者轉教？「汝等於余菩薩應當善攝」，是名轉教。此等三種，如其次第，即是不失及悲、尊重等應知。

何故唯問發行菩薩乘？為三種菩提差別故。以善問故，于上座須菩提所應稱「善哉！」

所有眾生、眾生所攝者，總相說也。卵生等者差別說也。又，受生、依止、境界所攝，差別應知。乃至化生等者，受生別故；若有色、若無色者，依止別故；若有想、若無想、若非有想非無想者，境界所攝別故。所有眾生界施設住、施設已者，謂上種種相住眾生界，佛施設說也。

「我皆令入涅槃」者，何故愿此不可得義？生所攝故無過，以皆是生故。如所說，卵生等生併入愿數者，彼卵生、濕生、無想及非有想非無想等則不能。

云

【現代漢語翻譯】 現代漢語譯本 異相是什麼？因為能現見正法以及未來，所以菩薩善於攝受眾生。樂於正法的是能現見正法的，利益眾生的是爲了未來世。差別是什麼？在於世間禪定（Samapatti）及出世間的聖者，如聲聞（Sravaka）、獨覺（Pratyekabuddha）等，在善於攝受眾生方面存在差別。何者最為高大？這種善於攝受眾生沒有更高的了。何者最為牢固？因為是畢竟的緣故。何者最為普遍？因為自然地對自身和他身都能善於攝受。何者是異相？在於未清凈的菩薩，這種善於攝受眾生的能力更為殊勝。

經文所說的『第一付囑』是什麼？有六種因緣：一是入處，二是法爾得，三是轉教，四是不失，五是悲，六是尊重。什麼是入處？在於善友之處，善於付囑的緣故。什麼是法爾得？已經得到善於攝受眾生的菩薩，自然而然地也能善於攝受他人。什麼是轉教？『你們對於其他的菩薩應當善於攝受』，這叫做轉教。這三種因緣，按照順序，就是不失以及悲、尊重等，應當知道。

為什麼只問發起菩薩乘的菩薩？爲了三種菩提的差別。因為問得好，所以對於上座須菩提（Subhuti）應當稱讚『善哉！』

『所有眾生、眾生所攝者』，這是總相的說法。卵生等是差別說法。而且，受生、依止、境界所攝，差別應當知道。乃至化生等，是受生的差別；若有色、若無色，是依止的差別；若有想、若無想、若非有想非無想，是境界所攝的差別。『所有眾生界施設住、施設已者』，是指上面種種相的眾生界，佛（Buddha）施設說的。

『我皆令入涅槃（Nirvana）』，為什麼愿這種不可得的意義？因為是被生所攝，所以沒有過失，因為一切都是生。如所說，卵生等生併入愿數，那些卵生、濕生、無想以及非有想非無想等則不能。

【English Translation】 English version What is the distinctive characteristic? Because one can directly perceive the Dharma (law) and the future, therefore, Bodhisattvas are skilled at embracing beings. Those who delight in the Dharma are those who can directly perceive it, and those who benefit beings are for the sake of the future. What is the difference? It lies in the difference in embracing beings between worldly Samapatti (meditative attainments) and supramundane saints such as Sravakas (hearers), Pratyekabuddhas (solitary realizers), etc. What is the greatest? There is nothing greater than this skill in embracing beings. What is the most solid? Because it is ultimate. What is the most universal? Because one naturally embraces both oneself and others. What is the distinctive characteristic? It is that this skill in embracing beings is superior to that of impure Bodhisattvas.

What is meant by 'the foremost entrustment' mentioned in the sutra? There are six causes and conditions: first, the place of entry; second, natural attainment; third, transmission of teaching; fourth, non-loss; fifth, compassion; and sixth, respect. What is the place of entry? It is at the place of a good friend, due to skillful entrustment. What is natural attainment? A Bodhisattva who has already attained skill in embracing beings naturally becomes skilled in embracing others. What is the transmission of teaching? 'You should skillfully embrace other Bodhisattvas,' this is called the transmission of teaching. These three causes, in order, should be understood as non-loss, compassion, and respect.

Why only ask about Bodhisattvas who have set forth on the Bodhisattva vehicle? It is for the sake of the difference in the three Bodhis (enlightenments). Because the question is well asked, one should praise the elder Subhuti (name of a disciple of the Buddha) with 'Excellent!'

'All beings, those encompassed by beings,' this is a general statement. Those born from eggs, etc., are specific statements. Moreover, the differences in birth, reliance, and that which is encompassed by the realm should be known. Even those born by transformation, etc., are different in birth; those with form and those without form are different in reliance; those with thought, those without thought, and those who are neither with thought nor without thought are different in what is encompassed by the realm. 'All realms of beings established and already established' refers to the realms of beings with various characteristics mentioned above, which the Buddha (enlightened one) established and spoke of.

'I will lead them all into Nirvana (liberation),' why vow for this unattainable meaning? Because they are encompassed by birth, there is no fault, because all are born. As it is said, those born from eggs, etc., are included in the number of vows, but those born from eggs, born from moisture, without thought, and neither with thought nor without thought, etc., cannot.

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何能令一切眾生入涅槃也？有三因緣故：難處生者待時故，非難處生未成熟者成熟之故，已成熟者解脫之故。

何故說無餘涅槃界，不直說涅槃？若如是，便與世尊所說初禪等方便涅槃不別故。彼自以丈伕力故，無佛亦得，但非究竟。何故不說有餘涅槃界？彼共果故，自以宿業，又值佛說而得果故，又非一向身苦有餘故。如是涅槃及有餘涅槃等，丈伕力果故、共果故、非究竟果故、非一向果故，是故說無餘。

「如是無量眾生入涅槃已」者，顯示卵生等生一一無量故。

「無有眾生得涅槃」者，此何義？如菩薩自得涅槃，無別眾生。何以故？若菩薩眾生想轉，則不名菩薩者。此何義？若菩薩于眾生所他想轉，非自體想，不名菩薩故。何以故？若眾生想、命想、人想轉，不名菩薩者。此何義？若以煩惱心，取眾生、命、人想轉，彼則有我想，及於眾生中有眾生想轉。菩薩于彼不轉已，斷我見故，得自行(行者謂五陰行)平等相故，信解自他平等。彼菩薩非眾生、命、人取見者，此是其義。

複次，經言「菩薩應生如是心」者，顯示菩薩應如是住中欲愿也。若菩薩我想轉，不名菩薩者，顯示應如是修行中相應三摩缽帝時也。若眾生想、命想、人想轉，不名菩薩者，顯示應如是降伏心中攝散時也。

【現代漢語翻譯】 現代漢語譯本： 如何才能讓一切眾生進入涅槃呢？有三種因緣：處境艱難的眾生需要等待時機，處境不艱難但尚未成熟的眾生需要使其成熟，已經成熟的眾生則使其解脫。

為什麼說無餘涅槃界，而不直接說涅槃呢？如果那樣說，就與世尊所說的初禪等方便涅槃沒有區別了。那些方便涅槃是依靠自身的力量，即使沒有佛也能達到，但並非究竟。為什麼不說有餘涅槃界呢？因為它是有共同作用的結果，既依靠自身的宿業，又遇到佛的教導才能得到結果，而且並非完全是身體的痛苦還有剩餘。像這樣的涅槃以及有餘涅槃等，因為是依靠自身力量的結果、共同作用的結果、非究竟的結果、非完全的結果，所以才說無餘涅槃。

『像這樣無量眾生進入涅槃后』，顯示了卵生等各種生命形式的眾生都是無量的。

『沒有眾生得到涅槃』，這是什麼意思呢？就像菩薩自己得到涅槃，沒有其他的眾生。為什麼這樣說呢？如果菩薩還執著于眾生的概念，那就不能稱為菩薩了。這是什麼意思呢？如果菩薩對於眾生持有與自身不同的想法，而不是將眾生視為自身的一部分，就不能稱為菩薩。為什麼這樣說呢？如果還執著于眾生相（Sattvasamjna）、命相（Jivasamjna）、人相（Pudgalasamjna），就不能稱為菩薩。這是什麼意思呢？如果以煩惱心，執取眾生、命、人等概念，那麼他就會有我執，並且在眾生中產生眾生相。菩薩不執著于這些，因為斷除了我見，證得了自身（五陰行）的平等之相，從而信解自身與他人的平等。這樣的菩薩不會執取眾生、命、人等概念，這就是它的含義。

此外，經文說『菩薩應當生起這樣的心』，顯示了菩薩應當安住于這樣的中道願望中。如果菩薩還執著於我相，就不能稱為菩薩，這顯示了應當在與中道相應的禪定（Samadhi）中修行。如果還執著于眾生相、命相、人相，就不能稱為菩薩，這顯示了應當這樣降伏心中雜念。

【English Translation】 English version: How can all sentient beings be led to Nirvana (Nirvana: liberation from suffering)? There are three conditions: those born in difficult circumstances need to wait for the right time; those born in favorable circumstances but not yet mature need to be matured; and those who are already mature need to be liberated.

Why is it said 'Nirvana without remainder' (Anupadhisesa-nirvana), instead of simply saying 'Nirvana'? If it were said simply 'Nirvana', it would not be different from the provisional Nirvana such as the first Dhyana (Dhyana: meditative state) mentioned by the World-Honored One. Those provisional Nirvanas are attained through one's own effort, even without a Buddha, but they are not ultimate. Why is 'Nirvana with remainder' (Sa-upadhisesa-nirvana) not mentioned? Because it is a result of shared causes, relying on one's own past karma and also encountering the Buddha's teachings to attain the result, and also because it is not entirely the remaining of bodily suffering. Such Nirvana and Nirvana with remainder, etc., are because they are results of one's own effort, results of shared causes, non-ultimate results, and non-complete results, therefore 'Nirvana without remainder' is mentioned.

'After such immeasurable sentient beings have entered Nirvana' indicates that each form of life, such as those born from eggs, is immeasurable.

'No sentient being attains Nirvana,' what does this mean? It is like a Bodhisattva (Bodhisattva: an enlightened being who postpones their own Nirvana to help others) attaining Nirvana by themselves, without any separate sentient being. Why is this so? If a Bodhisattva still clings to the concept of sentient beings (Sattvasamjna), they cannot be called a Bodhisattva. What does this mean? If a Bodhisattva holds a different view of sentient beings, rather than seeing them as part of themselves, they cannot be called a Bodhisattva. Why is this so? If one still clings to the notions of sentient being (Sattvasamjna), life (Jivasamjna), and person (Pudgalasamjna), they cannot be called a Bodhisattva. What does this mean? If with a mind of afflictions, one clings to the concepts of sentient being, life, and person, then they will have ego-attachment and generate the notion of sentient beings among sentient beings. A Bodhisattva does not cling to these, because they have severed the view of self, attained the equal nature of their own actions (the actions of the five skandhas), and thus believe and understand the equality of self and others. Such a Bodhisattva does not grasp the views of sentient being, life, or person; this is its meaning.

Furthermore, the sutra says, 'A Bodhisattva should generate such a mind,' indicating that a Bodhisattva should abide in such a middle-way aspiration. If a Bodhisattva still clings to the notion of self, they cannot be called a Bodhisattva, indicating that one should cultivate in Samadhi (Samadhi: a state of meditative concentration) that corresponds to the middle way. If one still clings to the notions of sentient being, life, and person, they cannot be called a Bodhisattva, indicating that one should subdue the scattered thoughts in the mind in this way.

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如菩薩相應三摩缽帝散時，眾生想亦不轉，如彼爾焰相住故。是故，無有眾生得涅槃者，此得成就彼欲愿者攝諸住處為最勝，彼相應行相行余住處時，依止欲愿決定得故。此欲愿義，不復解釋。

自此後，余住處中，有五種隨所相應而解釋應知：一依義，二說相，三攝持，四安立，五顯現。

住處對治為依義；即彼住處為說相；欲愿為攝持；住處第一義為安立；相應三摩提為顯現。

于波羅蜜凈住處中，經言「菩薩不住於物，應行佈施」等，此為依義，顯示對治住著故。經言「應行施」者，此為說相，六波羅蜜初攝一切檀那體性故。檀那有三種：一資生施者，謂檀那波羅蜜；二無畏施者，謂尸羅波羅蜜、羼提波羅蜜；三法施者，謂毗梨耶波羅蜜、禪那波羅蜜、缽羅腎攘波羅蜜等。若無精進，于受法人所為說法時，疲惓故不能說法。若無定，則貪于信敬供養，及不能忍寒熱等逼惱故，染心說法。若無智慧，便顛倒說法，多有過故。不離此三得成法施。

彼諸波羅蜜有二種果，謂未來、現在。未來果者，檀那波羅蜜得大福報；尸羅波羅蜜得自身具足，謂釋、梵等；羼提波羅蜜得大伴助、大眷屬；毗離耶波羅蜜得果報等不斷絕；禪那波羅蜜得生身不可損壞；缽羅腎攘波羅蜜得諸根猛利及多諸悅樂，

【現代漢語翻譯】 現代漢語譯本：當菩薩相應的三摩缽帝（Samāpatti，等至）消散時，眾生的想法也不會改變，就像那爾焰（Nirvana，涅槃）的相狀保持不變一樣。因此，沒有眾生能夠真正得到涅槃，只有那些能夠成就其欲愿的人，才能將諸住處攝取為最殊勝的境界，當他們相應地修行並安住于其他住處時，依靠欲愿必定能夠獲得成就。這個欲愿的含義，不再進一步解釋。

自此之後，在其他的住處中，有五種需要根據相應的情況來解釋，應當瞭解：一是依義，二是說相，三是攝持，四是安立，五是顯現。

住處對治煩惱為依義；住處本身為說相；欲愿為攝持；住處的第一義為安立；相應的等持為顯現。

在波羅蜜（Pāramitā，波羅蜜多）清凈的住處中，經文說『菩薩不住於物，應行佈施』等等，這是依義，顯示對治住著（執著）的含義。經文說『應行施』，這是說相，六波羅蜜最初就攝取了一切佈施的體性。佈施有三種：一是資生施，指的是檀那波羅蜜（Dāna Pāramitā，佈施波羅蜜）；二是無畏施，指的是尸羅波羅蜜（Śīla Pāramitā，持戒波羅蜜）、羼提波羅蜜（Kṣānti Pāramitā，忍辱波羅蜜）；三是法施，指的是毗梨耶波羅蜜（Vīrya Pāramitā，精進波羅蜜）、禪那波羅蜜（Dhyāna Pāramitā，禪定波羅蜜）、缽羅腎攘波羅蜜（Prajñā Pāramitā，般若波羅蜜）等。如果沒有精進，在為應受教化的人說法時，會因為疲倦而不能說法。如果沒有禪定，就會貪圖信徒的尊敬供養，並且不能忍受寒冷、炎熱等逼迫惱亂，從而以染污的心來說法。如果沒有智慧，就會顛倒說法，產生很多過失。不離開精進、禪定和智慧這三者，才能成就法施。

這些波羅蜜有兩種果報，即未來的果報和現在的果報。未來的果報是：檀那波羅蜜能獲得大的福報；尸羅波羅蜜能獲得自身具足，比如成為釋天（Śakra，帝釋天）、梵天（Brahmā，梵天）等；羼提波羅蜜能獲得大的伴助、大的眷屬；毗離耶波羅蜜能使果報等不間斷；禪那波羅蜜能獲得身體不可損壞；缽羅腎攘波羅蜜能獲得諸根敏銳以及眾多的喜悅。

【English Translation】 English version: When the Samāpatti (state of meditative absorption) associated with a Bodhisattva dissipates, the thoughts of sentient beings do not change, just as the characteristic of Nirvana (liberation) remains constant. Therefore, no sentient being truly attains Nirvana; only those who can fulfill their desires can take all abodes as the most supreme state. When they practice accordingly and abide in other abodes, they will surely attain achievement by relying on their desires. The meaning of this desire will not be further explained.

From this point onward, in other abodes, there are five aspects that need to be explained according to the corresponding circumstances, which should be understood: first, the meaning of reliance; second, the description of characteristics; third, the means of upholding; fourth, the establishment; and fifth, the manifestation.

Counteracting afflictions of the abodes is the meaning of reliance; the abodes themselves are the description of characteristics; desire is the means of upholding; the ultimate meaning of the abodes is the establishment; and the corresponding Samādhi (concentration) is the manifestation.

In the pure abode of the Pāramitā (perfections), the scriptures say, 'Bodhisattvas do not dwell on things, they should practice giving,' etc. This is the meaning of reliance, showing the meaning of counteracting attachment. The scriptures say, 'One should practice giving,' this is the description of characteristics, because the six Pāramitās initially encompass the nature of all giving. There are three types of giving: first, material giving, which refers to Dāna Pāramitā (perfection of giving); second, fearlessness giving, which refers to Śīla Pāramitā (perfection of morality), Kṣānti Pāramitā (perfection of patience); third, Dharma giving, which refers to Vīrya Pāramitā (perfection of effort), Dhyāna Pāramitā (perfection of meditation), Prajñā Pāramitā (perfection of wisdom), etc. If there is no effort, when teaching the Dharma to those who should be taught, one will be unable to teach due to fatigue. If there is no concentration, one will be greedy for the respect and offerings of believers, and will be unable to endure the oppression and disturbance of cold, heat, etc., thus teaching the Dharma with a defiled mind. If there is no wisdom, one will teach the Dharma in a reversed way, causing many faults. Only by not departing from these three—effort, concentration, and wisdom—can one accomplish Dharma giving.

These Pāramitās have two types of results, namely future results and present results. The future results are: Dāna Pāramitā can obtain great blessings; Śīla Pāramitā can obtain a complete self, such as becoming Śakra (lord of gods), Brahmā (creator god), etc.; Kṣānti Pāramitā can obtain great assistance and a large retinue; Vīrya Pāramitā can ensure that the results and so on are uninterrupted; Dhyāna Pāramitā can obtain an indestructible body; Prajñā Pāramitā can obtain sharp faculties and many pleasures.

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于大人眾中得自在等。現在果者，得一切信敬供養及現法涅槃等。

于中，若菩薩求未來果故行施，為住物行施，如所施物還望得彼物果，是故經言「不住於物，應行佈施」。若求未來尸羅等果故行施，為有所住行施，是故經言「無所住，應行佈施」。尸羅等果有眾多，不可分別故，總名有所住。若求現在果信敬、供養等故行施，為住色、聲、香、味、觸行施，故經言「不住色」等。若求現法涅槃故行施，為住法行施，故經言「不住於法，應行佈施。」

又，經言「應行佈施」者，即說攝持施之慾愿故。經言「不住行施」者，即此不住，為安立第一義故。于中，以不住故，顯示如所有事第一義，不住物等是所有事。經言「菩薩應如是行施，不住于相想」者，此為顯示，謂相應三昧及攝散心，於此二時不住相想。如是建立不住已，或有菩薩貪福德故，於此不堪，為令堪故，世尊顯示不住行施福聚甚多猶如虛空，有三因緣：一遍一切處，謂于住、不住相中福生故；二寬廣高大殊勝故；三無盡究竟不窮故。

為欲得色身住處故，經言：「須菩提！于意云何？應以相具足見如來不」此為依義，顯示對治如來色身慢故。

經言「相具足」者，此為說相，顯示如來色身故。上座須菩提言「不也」，為成滿

【現代漢語翻譯】 現代漢語譯本：在廣大人群中獲得自在等等。對於現在的果報，能獲得一切的信任、尊敬和供養，以及現世的涅槃等等。

其中，如果菩薩爲了追求未來的果報而行佈施，這是爲了執著於事物而行佈施，就像佈施了某物后還希望得到該物的果報一樣，所以經中說『不住於物，應行佈施』。如果爲了追求未來持戒（尸羅，Śīla）等果報而行佈施，這是有所執著地行佈施，所以經中說『無所住，應行佈施』。持戒等果報有很多種，無法一一分辨，所以總稱為有所住。如果爲了追求現在的果報，如信任、尊敬、供養等而行佈施，這是執著於色、聲、香、味、觸而行佈施，所以經中說『不住色』等。如果爲了追求現世的涅槃而行佈施，這是執著於法而行佈施，所以經中說『不住於法，應行佈施』。

此外，經中說『應行佈施』，這是說要攝持佈施的慾望和願望。經中說『不住行施』，這是說這種不住，是爲了安立第一義諦。其中，通過不住，顯示如所有事的第一義諦，不住於物等等就是所有事。經中說『菩薩應如是行施，不住于相想』，這是爲了顯示，無論是相應的三昧（Samādhi）還是攝散心，在這兩種情況下都不要執著于相想。像這樣建立不住之後，或許有菩薩因為貪求福德，對此不能勝任，爲了讓他們能夠勝任，世尊顯示不住行施的福德聚集非常多，就像虛空一樣，有三種因緣：一是周遍一切處，即在住與不住的相中都能產生福德；二是寬廣高大殊勝；三是無盡究竟，沒有窮盡。

爲了想要得到色身住處，經中說：『須菩提（Subhūti）！你的意思如何？應該憑藉具足相貌來觀察如來（Tathāgata）嗎？』這是爲了依據義理，顯示對治如來色身之慢。

經中說『相具足』，這是爲了說明相，顯示如來的色身。上座須菩提說『不應該』，是爲了成就圓滿。

【English Translation】 English version: To obtain freedom among a large assembly, and so on. As for present results, one obtains all trust, respect, offerings, and present-life Nirvana, and so on.

Among these, if a Bodhisattva practices giving in order to seek future results, this is giving with attachment to things. It is like giving something and still hoping to receive the result of that thing. Therefore, the sutra says, 'Do not dwell on things; one should practice giving.' If one practices giving in order to seek future results such as morality (Śīla), this is giving with attachment. Therefore, the sutra says, 'Without dwelling, one should practice giving.' The results of morality and so on are numerous and cannot be distinguished one by one, so they are collectively called having attachment. If one practices giving in order to seek present results such as trust, respect, and offerings, this is giving with attachment to form, sound, smell, taste, and touch. Therefore, the sutra says, 'Do not dwell on form,' and so on. If one practices giving in order to seek present-life Nirvana, this is giving with attachment to Dharma. Therefore, the sutra says, 'Do not dwell on Dharma; one should practice giving.'

Furthermore, the sutra says 'One should practice giving,' which means to uphold the desire and aspiration for giving. The sutra says 'Practice giving without dwelling,' which means that this non-dwelling is for establishing the ultimate meaning. Among these, through non-dwelling, the ultimate meaning of things as they are is revealed. Not dwelling on things and so on is what all things are. The sutra says 'Bodhisattvas should practice giving in this way, without dwelling on appearances or thoughts,' which is to show that whether in Samādhi or in a state of scattered mind, one should not dwell on appearances or thoughts. After establishing non-dwelling in this way, some Bodhisattvas may be unable to bear it due to greed for merit. To enable them to bear it, the World Honored One reveals that the accumulation of merit from practicing giving without dwelling is vast, like space, for three reasons: first, it pervades all places, meaning that merit arises in both dwelling and non-dwelling; second, it is vast, great, and supremely excellent; third, it is endless, ultimate, and inexhaustible.

In order to desire to obtain a dwelling place in a physical body, the sutra says: 'Subhūti! What do you think? Should the Tathāgata be seen by means of the perfection of characteristics?' This is to rely on the meaning to show the antidote to pride in the physical body of the Tathāgata.

The sutra says 'perfection of characteristics,' which is to explain the characteristics, revealing the physical body of the Tathāgata. The Venerable Subhūti said 'No,' in order to accomplish fulfillment.

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此義故。世尊說「須菩提！所有相具足者，彼為虛妄」，此即顯欲愿。于如是義中，應攝持故，及即是安立第一義。于第一義中，相具足為虛妄，非相具足為不虛妄。經言「如是諸相非相，應見如來」者，此為顯現，謂相應三昧及攝散心時，于彼相中非相見故。

為欲得言說法身住處故，經言「頗有眾生，于未來世于如是修多羅句說」等。于中，修多羅句說者，謂所有義應知。何者為句？如上所說七種義句。上座須菩提作是念「于未來世，無有生實想」者，為遮此故。世尊言「有正法欲滅時」者，謂修行漸滅時應知。

次後，世尊為如是顯示修行、如是集因、如是善友攝受、如是攝福德相應、如是實想中當得實想故，經言「有戒，有功德，有智慧者」，此增上戒等三學。顯示修行功德者，少欲等功德為初，乃至三摩提等。經言「已得供養無量百千諸佛，乃至一心凈信」等，此顯示集因。一心凈信尚得如是業，何況生實想也。經言「如來悉知」者，知名身。「如來悉見」者，見色身。謂於一切行、住所作中，知其心、見其依止故。此等顯示善友所攝。經言「生取無量福聚」者，此顯示攝福德。生者，福正起時故。取者，即彼滅時攝持種子故。

經言「是諸菩薩無復我想、眾生想轉」，乃至言「若法想

【現代漢語翻譯】 現代漢語譯本：因此，世尊說『須菩提！凡是以各種相來衡量如來的人，都是虛妄的』，這實際上是表達了一種願望。對於這樣的意義，我們應該堅持，並且這正是確立第一義諦。在第一義諦中，以相具足來衡量是虛妄的，不以相具足來衡量才是不虛妄的。《金剛經》說『如是諸相非相，應見如來』，這是爲了顯現，即相應於三昧以及收攝散亂心的時候，在那些相中見到非相的緣故。

爲了能夠得到宣說佛法之法身所住之處，經中說『頗有眾生，于未來世于如是修多羅句說』等等。其中，『修多羅句說』指的是所有應該瞭解的意義。什麼是『句』呢？就像上面所說的七種義句。上座須菩提心想『在未來世，不會有人產生真實的念頭』，爲了遮止這種想法，世尊說『有正法欲滅時』，指的是修行逐漸衰減的時候。

接下來，世尊爲了這樣顯示修行、這樣積累因緣、這樣被善友攝受、這樣攝取與福德相應的行為、這樣在實想中能夠得到實想，經中說『有戒，有功德，有智慧者』，這裡指的是增上戒學、增上定學、增上慧學這三學。顯示修行功德，是以少欲等功德為開始，乃至三摩地等。經中說『已得供養無量百千諸佛，乃至一心凈信』等等，這是顯示積累因緣。一心清凈的信心尚且能夠得到這樣的業果，更何況是產生真實的念頭呢？經中說『如來悉知』，指的是知曉名身。『如來悉見』，指的是見到色身。也就是說，對於一切的行動、住所、作為中，知曉他們的心，見到他們所依賴的事物。這些是顯示被善友所攝受。經中說『生取無量福聚』，這是顯示攝取福德。『生』指的是福德正要生起的時候。『取』指的是在福德滅去的時候攝持其種子。

經中說『是諸菩薩無復我想、眾生想轉』，乃至說『若法想』

【English Translation】 English version: Therefore, the World Honored One said, 'Subhuti (one of the ten principal disciples of the Buddha, known for his understanding of emptiness)! Those who measure the Tathagata (another name for the Buddha, meaning 'Thus Gone' or 'Thus Come') by means of various characteristics are practicing falsehood,' which is actually expressing a wish. Regarding such meaning, we should adhere to it, and this is precisely establishing the ultimate truth. In the ultimate truth, measuring by means of complete characteristics is false, while not measuring by means of complete characteristics is not false. The Sutra says, 'Thus, all characteristics are non-characteristics; thus should the Tathagata be seen,' this is to reveal that, corresponding to Samadhi (a state of meditative consciousness) and when gathering the scattered mind, one sees non-characteristics within those characteristics.

In order to obtain the place where the Dharma body (the body of the Buddha's teachings) that proclaims the Dharma resides, the Sutra says, 'Will there be beings in the future who will speak of these Sutra verses?' etc. Among them, 'speaking of Sutra verses' refers to all the meanings that should be understood. What is a 'verse'? It is like the seven types of meaning-verses mentioned above. The Venerable Subhuti thought, 'In the future, no one will generate real thoughts,' to prevent this thought, the World Honored One said, 'When the true Dharma is about to perish,' referring to the time when practice gradually declines.

Next, in order to show in this way the practice, in this way the accumulation of causes, in this way being embraced by good friends, in this way engaging in actions that correspond to the accumulation of merit, in this way being able to obtain real thoughts within real thoughts, the Sutra says, 'Those who have precepts, have merit, have wisdom,' here referring to the three learnings of higher morality, higher concentration, and higher wisdom. Showing the merit of practice begins with merits such as few desires, and extends to Samadhi and so on. The Sutra says, 'Having already made offerings to countless hundreds of thousands of Buddhas, even with one-pointed pure faith,' etc., this shows the accumulation of causes. Even one-pointed pure faith can obtain such karmic results, how much more so generating real thoughts? The Sutra says, 'The Tathagata knows all,' referring to knowing the name-body (nama-rupa). 'The Tathagata sees all,' referring to seeing the form-body (rupa). That is to say, in all actions, dwellings, and deeds, knowing their minds, seeing what they rely on. These are showing being embraced by good friends. The Sutra says, 'Generating and taking immeasurable accumulations of merit,' this shows the accumulation of merit. 'Generating' refers to the time when merit is about to arise. 'Taking' refers to holding the seeds when the merit is about to perish.

The Sutra says, 'These Bodhisattvas (enlightenment being) no longer have thoughts of self, thoughts of beings,' and even says, 'If thoughts of Dharma'

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轉，即為有我取」者，此顯示實想，對治五種邪取故。何者五邪取？一外道，二內法、凡夫及聲聞，三增上慢菩薩，四世間共想定，五無想定。第一者，我等想轉。第二者，法想轉。第三者，無法想轉，此猶有法取。有法取者，謂取無法故。第四者，有想轉。第五者，無想轉。是諸菩薩于彼皆不轉也，此中顯了有戒乃至當生無量福聚等。

經言「何以故」者，此言是中邪取，但法及非法想轉，非我等想，以想及依止不轉故。然於我想中隨眠不斷故，則為有我取，是故經言「是諸菩薩，若起法想，則為有我取」等、「若無法想轉，則為有我取」等。此我等想轉中，余義猶未說。經言「則為有我取」者，于中，取自體相續為我想，我所取為眾生想，謂我乃至壽住取為命想，展轉取余趣取為人想應知。

于中，言當生實想者，此為依義，顯示對治不實想故。言於此修多羅句說中者，此為說相，顯示言說法身故，即彼當生實想中言當生者，是欲愿攝持者。是諸菩薩無復我想轉等者，是安立第一義。「須菩提！不應取法、非法」者，是顯了，謂相應三摩缽帝及攝散心時，不應取法、非法者，於法體及法無我並不分別故。

又，言說法身要義者，經言「以是義故，如來常說筏喻法門，若解此者，法尚應舍，何況

【現代漢語翻譯】 現代漢語譯本：所謂『轉，即為有我取』，這顯示的是真實的觀念，用來對治五種錯誤的執取。哪五種錯誤的執取呢？第一種是外道，第二種是內法、凡夫以及聲聞，第三種是增上慢的菩薩，第四種是世間共同的禪定，第五種是無想定。第一種，是『我等』的想的轉變。第二種，是『法』的想的轉變。第三種，是『無法』的想的轉變，這仍然是有法執取。所謂有法執取，是指執取『無法』的緣故。第四種，是『有想』的轉變。第五種，是『無想』的轉變。這些菩薩對於這些都不會轉變，這裡顯現了具有戒律乃至當生無量福德聚集等等。

經文說『何以故』，這是說其中的錯誤執取，只是法和非法之想的轉變，而不是我等的想，因為想和依止沒有轉變的緣故。然而在我想中，隨眠（煩惱的種子）沒有斷除的緣故，就成為有我執取，所以經文說『是諸菩薩，若起法想，則為有我取』等等，『若無法想轉，則為有我取』等等。這我等想的轉變中，其餘的意義還沒有說。經文說『則為有我取』，其中，執取自體相續為我想，我所執取的為眾生想，所謂我乃至壽命存在執取為命想，輾轉執取其餘的趣向執取為人想，應當知道。

其中，說當生真實想，這是依據意義，顯示對治不真實的想的緣故。說『於此修多羅句說中』，這是說的相狀，顯示言說法身的緣故，即彼當生真實想中說『當生』，是欲愿攝持者。『是諸菩薩無復我想轉等』，這是安立第一義。『須菩提！不應取法、非法』，這是顯現，所謂相應的三摩缽帝（Samapatti，等至）以及攝散心的時候，不應該執取法、非法，對於法的本體以及法無我並不分別的緣故。

又，說說法身的重要意義，經文說『以是義故，如來常說筏喻法門，若解此者，法尚應舍，何況非法！』

【English Translation】 English version: 'Transformation, which is taking as self,' this displays the real thought, used to counteract the five kinds of wrong grasping. What are the five wrong graspings? First is the heretics, second is the inner Dharma, ordinary people and Śrāvakas (hearers), third is the arrogant Bodhisattvas, fourth is the worldly common Samāpatti (meditative absorption), fifth is the non-thought Samāpatti. The first is the transformation of the thought of 'self and others'. The second is the transformation of the thought of 'Dharma'. The third is the transformation of the thought of 'non-Dharma', this still has Dharma grasping. The so-called Dharma grasping refers to grasping 'non-Dharma'. The fourth is the transformation of the thought of 'having thought'. The fifth is the transformation of the thought of 'non-thought'. These Bodhisattvas will not transform in these, here it shows having precepts and even giving rise to immeasurable accumulations of merit, etc.

The sutra says 'Why?', this says the wrong grasping in it, only the transformation of the thought of Dharma and non-Dharma, not the thought of self and others, because the thought and reliance have not transformed. However, in the thought of self, the latent tendencies (seeds of affliction) have not been cut off, so it becomes self-grasping, so the sutra says 'These Bodhisattvas, if they arise the thought of Dharma, then it is self-grasping,' etc., 'If the thought of non-Dharma transforms, then it is self-grasping,' etc. In this transformation of the thought of self and others, the remaining meaning has not been said. The sutra says 'then it is self-grasping', in it, grasping the self-continuity as the thought of self, what I grasp is the thought of sentient beings, the so-called self and even the duration of life grasping as the thought of life, successively grasping the remaining destinies grasping as the thought of person, should be known.

Among them, saying that the real thought will arise, this is according to the meaning, showing the counteracting of unreal thoughts. Saying 'In this sutra sentence saying', this is the aspect of saying, showing the Dharma body of speech, that is, in that real thought that will arise, saying 'will arise', is the one who is taken by desire and aspiration. 'These Bodhisattvas no longer have the transformation of the thought of self, etc.', this is establishing the first meaning. 'Subhuti! One should not grasp Dharma or non-Dharma', this is showing, the corresponding Samāpatti (meditative absorption) and the time of gathering the scattered mind, one should not grasp Dharma or non-Dharma, because one does not distinguish between the essence of Dharma and the non-self of Dharma.

Also, saying the important meaning of the Dharma body of speech, the sutra says 'For this reason, the Tathagata (Thus Come One) often speaks of the parable of the raft, if one understands this, even Dharma should be abandoned, how much more so non-Dharma!'

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非法。」故法尚應舍者，實想生故；何況非法者，理不應故。略說顯示，菩薩欲得言說法身，不應作不實想。

為欲得智相至得法身住處故，經言「須菩提！于意云何？有法如來於阿耨多羅三藐三菩提中正覺耶？」此為依義，顯示翻于正覺菩提取故，說法者正覺所攝故。經言「有法可說取阿耨多羅三藐三菩提」者，是為說相，顯示至得法身故。無有定法者，上座須菩提導佛意故——世諦故，有菩提及得，是為欲愿攝持，以方便故，二俱為有；若如世尊意說者，二俱無有。為顯此故，言「如我解世尊所說義」等。

經言「何以故？如來所說法，不可取，不可說，非法非非法」者，是安立第一義。由說法故、知得菩提故，于說法中安立第一義。于中，不可取者，謂正聞時。不可說者，謂演說時。非法者，分別性故。非非法者，法無我故。

經言「何以故？以無為故得名聖人」者，無為者，無分別義也，是故菩薩有學得名。無起無作中，如來轉依，名為清凈，是故如來無學得名。于中，初無為義者，三摩缽帝相應，及折伏散亂時顯了故。第二無為，唯第一義者，無上覺故。自此已后一切住處中，皆顯以無為故得名聖人應知。前諸住處中未說無為得名，於此說阿耨多羅三藐三菩提中無為已竟。

福相

【現代漢語翻譯】 現代漢語譯本：因此，連『法』（Dharma，佛法）尚且應當捨棄，因為執著于『實』（reality）的念頭會產生；更何況『非法』（non-dharma，非佛法）呢，從道理上來說更不應該執著。簡略地說，這是爲了顯示菩薩想要獲得『言說法身』（Dharmakaya obtained through teaching）就不應該產生不真實的念頭。

爲了獲得『智相』（aspect of wisdom）乃至獲得『法身住處』（abode of Dharmakaya），經中說：『須菩提！于意云何？有法如來於阿耨多羅三藐三菩提中正覺耶？』（Subhuti, what do you think? Is there any dharma by which the Tathagata attained complete, unexcelled enlightenment?）這是依據意義，顯示了顛倒的正覺菩提，因為說法者被正覺所攝持。經中說『有法可說取阿耨多羅三藐三菩提』（There is a dharma that can be spoken of as the attainment of complete, unexcelled enlightenment）是爲了說明相，顯示了獲得法身。『無有定法』（There is no fixed dharma）是因為上座須菩提引導佛的意圖——從世俗諦（conventional truth）的角度來說，有菩提和獲得，這是爲了欲愿的攝持，以方便法門，二者都存在；如果按照世尊的意圖來說，二者都不存在。爲了顯示這個道理，所以說『如我解世尊所說義』（As I understand the meaning of the Buddha's teaching）等等。

經中說『何以故？如來所說法，不可取，不可說，非法非非法』（Why? Because the dharma spoken by the Tathagata cannot be grasped, cannot be spoken of, is neither dharma nor non-dharma）這是安立第一義諦（ultimate truth）。因為說法，所以知道獲得菩提，因此在說法中安立第一義諦。其中，『不可取』（cannot be grasped）是指正聞佛法的時候。『不可說』（cannot be spoken of）是指演說佛法的時候。『非法』（neither dharma）是因為分別性的緣故。『非非法』（nor non-dharma）是因為法無我的緣故。

經中說『何以故？以無為故得名聖人』（Why? Because it is through non-action that one is called a sage）『無為』（non-action）是沒有分別的意義，因此菩薩有學（those still learning）得到這個名稱。在無起無作中，如來轉依（transformation of the basis），名為清凈，因此如來無學（those who have nothing more to learn）得到這個名稱。其中，最初的『無為』的意義，與三摩缽帝（samapatti，禪定）相應，以及折伏散亂的時候顯現。第二種『無為』，唯有第一義諦，因為無上覺悟的緣故。從這之後的一切住處中，都顯示了因為『無為』而得名聖人，應當知曉。前面諸住處中沒有說『無為』得名，在這裡說阿耨多羅三藐三菩提中『無為』已經結束。

福相（marks of merit）

【English Translation】 English version: Therefore, even 『Dharma』 (teachings of the Buddha) should be abandoned, because the thought of clinging to 『reality』 arises; how much more so 『non-dharma』 (that which is not the teachings of the Buddha), which should not be clung to in principle. Briefly speaking, this is to show that a Bodhisattva who wishes to attain the 『Dharmakaya obtained through teaching』 should not generate unreal thoughts.

In order to attain the 『aspect of wisdom』 and even the 『abode of Dharmakaya』, the sutra says: 『Subhuti, what do you think? Is there any dharma by which the Tathagata attained complete, unexcelled enlightenment?』 This is based on meaning, showing the reversed complete enlightenment of Bodhi, because the speaker of Dharma is included in complete enlightenment. The sutra says 『There is a dharma that can be spoken of as the attainment of complete, unexcelled enlightenment』 to explain the aspect, showing the attainment of Dharmakaya. 『There is no fixed dharma』 because Elder Subhuti guides the Buddha's intention—from the perspective of conventional truth, there is Bodhi and attainment, which is for the sake of wishful acceptance, using skillful means, both exist; if according to the Buddha's intention, both do not exist. To show this principle, it says 『As I understand the meaning of the Buddha's teaching』 etc.

The sutra says 『Why? Because the dharma spoken by the Tathagata cannot be grasped, cannot be spoken of, is neither dharma nor non-dharma』 This establishes the ultimate truth. Because of speaking the Dharma, one knows the attainment of Bodhi, therefore the ultimate truth is established in speaking the Dharma. Among them, 『cannot be grasped』 refers to the time of correctly hearing the Dharma. 『cannot be spoken of』 refers to the time of expounding the Dharma. 『neither dharma』 is because of the nature of discrimination. 『nor non-dharma』 is because of the selflessness of Dharma.

The sutra says 『Why? Because it is through non-action that one is called a sage』 『Non-action』 is the meaning of non-discrimination, therefore Bodhisattvas who are still learning get this name. In non-arising and non-doing, the Tathagata's transformation of the basis is called purity, therefore the Tathagatas who have nothing more to learn get this name. Among them, the meaning of the initial 『non-action』 corresponds to samapatti (meditative absorption), and is revealed when subduing distractions. The second 『non-action』 is only the ultimate truth, because of unsurpassed enlightenment. From then on, in all abodes, it is shown that one is called a sage because of 『non-action』, it should be known. In the previous abodes, it was not said that one is named by 『non-action』, here it is said that 『non-action』 in complete, unexcelled enlightenment has ended.

Marks of merit

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至得法身住處。云何顯示即彼所有言說法身，出生如來福相至得法身？于彼乃至說一四句偈，生福甚多，況復如來所有福相至得法身。以何因緣，于言說法身中如是說一四句偈能生多福？為成就此義故，經言「何以故？如來阿耨多羅三藐三菩提從此出」者，于中，普集十法、行阿含故；諸佛世尊從此生者，世諦故言佛出生。以有菩提故，即此二並故，名為佛法。以菩提及佛故，經言「須菩提！佛法、佛法者，即非佛法」。

複次，經言「其所生福，勝彼無量阿僧祇」者，此為依義，顯示對治福不生故。于中，其福者，此為說相，顯示福相法身故。勝彼者，顯示欲愿攝持故。經言「世尊！是福聚，即非福聚，是故如來說福聚」，及言「須菩提！佛法、佛法者，即非佛法，是名佛法」者，以此福聚及佛法，為攝取如來福相法身中安立第一義故、為隨順無為得名故，相應三摩缽帝及折伏散亂不復顯了。

言「甚多，婆伽婆」、「甚多，修伽陀」二語者，顯示攝心、持心。以攝自心，故言受持。為他說者，解釋句味故。無量者，過譬喻故。阿僧祇者，顯多故。

金剛般若論捲上 大正藏第 25 冊 No. 1510a 金剛般若論

金剛般若論卷下

無著菩薩造

隋南印度三藏達

【現代漢語翻譯】 現代漢語譯本：到達證得法身（Dharmakaya，佛的法性之身）的境界。如何顯示那言說法身（the Dharma body of speech），能出生如來的福相（auspicious marks of the Buddha），直至證得法身？對於那言說法身，乃至宣說一個四句偈（four-line verse），所生的福德也極其眾多，更何況是如來所有的福相直至證得法身。以什麼因緣，在言說法身中如此宣說一個四句偈就能產生如此多的福德？爲了成就這個意義，經文說『何以故？如來阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）從此出』，其中，普遍聚集十法（ten dharmas）、行阿含（Agama，佛教經藏）的緣故；諸佛世尊從此出生，是依世俗諦（conventional truth）而言佛的出生。因為有菩提（Bodhi，覺悟）的緣故，即此二者並存的緣故，名為佛法（Buddha-dharma，佛陀的教法）。因為菩提及佛的緣故，經文說『須菩提（Subhuti，佛陀的弟子）！佛法、佛法者，即非佛法』。 再次，經文說『其所生福，勝彼無量阿僧祇（asamkhya，無數）』，這是依據義理，顯示對治福德不生之過。其中，『其福』，這是說明福德的相狀，顯示福相法身的緣故。『勝彼』，顯示欲愿的攝持的緣故。經文說『世尊！是福聚（accumulation of merit），即非福聚，是故如來說福聚』，以及說『須菩提！佛法、佛法者，即非佛法，是名佛法』，以這福德的聚集及佛法，爲了攝取如來的福相法身中安立第一義諦（ultimate truth）的緣故、爲了隨順無為法（unconditioned dharma）而得名的緣故，相應於三摩缽帝（samapatti，等至）及折伏散亂，不再顯現。 言語中『甚多，婆伽婆（Bhagavan，世尊）』、『甚多，修伽陀（Sugata，善逝）』這兩句話，顯示攝心、持心。因為攝持自己的心，所以說受持。為他人說，是解釋句子的意味的緣故。『無量』，是超過譬喻的緣故。『阿僧祇』，是顯示眾多的緣故。 《金剛般若論》捲上 大正藏第 25 冊 No. 1510a 《金剛般若論》 《金剛般若論》卷下 無著菩薩造 隋南印度三藏達摩笈多譯

【English Translation】 English version: Having attained the abode of the Dharmakaya (the Dharma body of the Buddha). How is it shown that the Dharmakaya of speech gives rise to the auspicious marks of the Tathagata (Thus Come One), until the attainment of the Dharmakaya? Regarding that Dharmakaya of speech, even reciting a four-line verse generates immense merit, let alone all the auspicious marks of the Tathagata until the attainment of the Dharmakaya. By what cause and condition can reciting a four-line verse in the Dharmakaya of speech generate so much merit? To accomplish this meaning, the sutra says, 'Why? The Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) of the Tathagata comes from this.' Among them, because of the universal gathering of the ten dharmas and the practice of the Agamas (Buddhist scriptures); the Buddhas, the World Honored Ones, are born from this, which is to say that the birth of the Buddha is spoken of according to conventional truth. Because there is Bodhi (enlightenment), that is, because these two coexist, it is called Buddha-dharma (the Buddha's teachings). Because of Bodhi and the Buddha, the sutra says, 'Subhuti (a disciple of the Buddha)! Buddha-dharma, Buddha-dharma, is not Buddha-dharma.' Furthermore, the sutra says, 'The merit generated surpasses countless asamkhyas (innumerable),' which is based on the meaning, showing the fault of not generating merit to be remedied. Among them, 'the merit' is to describe the characteristics of merit, showing the Dharmakaya of auspicious marks. 'Surpasses them' shows the holding of desires and wishes. The sutra says, 'World Honored One! This accumulation of merit is not an accumulation of merit, therefore the Tathagata speaks of the accumulation of merit,' and says, 'Subhuti! Buddha-dharma, Buddha-dharma, is not Buddha-dharma, it is named Buddha-dharma,' with this accumulation of merit and Buddha-dharma, in order to establish the ultimate truth in the Dharmakaya of the Tathagata's auspicious marks, and in order to conform to the unconditioned dharma, corresponding to samapatti (absorption) and subduing distractions, it is no longer manifested. The words 'very much, Bhagavan (World Honored One),' 'very much, Sugata (Well-Gone One),' show the gathering and holding of the mind. Because of gathering one's own mind, it is said to be upheld. Speaking for others is to explain the meaning of the sentences. 'Countless' is beyond metaphors. 'Asamkhya' is to show multitude. Diamond Prajna Treatise, Volume 1 Taisho Tripitaka Volume 25, No. 1510a, Diamond Prajna Treatise Diamond Prajna Treatise, Volume 2 Composed by Bodhisattva Asanga Translated by Tripitaka Dharmagupta from South India of the Sui Dynasty

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磨笈多譯

已說欲住處竟。今說離障礙住處。有十二種障礙對治應知。何者十二障礙？一慢，二無慢而少聞，三多聞而小攀緣作念修道，四不小攀緣作念修道而舍眾生，五不捨眾生而樂隨外論散動，六雖不散動而破影像相中無巧便，七雖有巧便而福資糧不具，八雖具福資糧而樂味懈怠及利養等，九雖離懈怠利養而不能忍苦，十雖能忍苦而智資糧不具，十一雖具智資糧而不自攝，十二雖自攝而無教授。

初中，為離慢故，經言「須陀洹頗作是念：『我得須陀洹果』」等，此為依義，顯示對治我得慢故。又復，「須陀洹頗作是念」者，即為說相，顯示無慢故，亦即是欲愿攝持。經言「世尊！無有所入，不入色、聲、香、味、觸」者，此為安立第一義。若須陀洹如是念：「我得須陀洹果。」即為有我想。若有我想，則為有慢應知，如是乃至阿羅漢亦爾。上座須菩提自顯無諍行第一及阿羅漢共有功德者，以己所證為令信故，以無有法得阿羅漢及無所行故，說無諍行，無諍行此中即為安立第一義。

為離少聞故，經言「如來於然燈如來應供正遍知所有法可取耶」等，謂：「彼佛出世，承事供養時有法可取。」離此分別故，依義等及對治等隨義相應應知。

為離小攀緣作念修道故，經言「須菩提！若有菩

薩如是言：『我當成就嚴凈佛土』」等。若念嚴凈土者，則於色等事分別、生味著，為離此故，經言「是故，須菩提！菩薩應生如是不住心，無所住，不住色、聲、香、味、觸、法」等。

為離舍眾生故，經言「須菩提！譬如有人，身如須彌山王」如是等。此何所顯示？為成熟欲界眾生故。彼羅睺阿修羅王等一切大身，量如須彌，尚不應見其自體，何況餘者。

經言「如來說為非體」者，顯示法無我故；「彼體非體」者，顯示法體無生、無作故。此即顯示自性與相及差別故。

為離樂外論散亂故，經說四種因緣，顯示此法勝異也：一攝取福德，二天等供養，三難作，四起如來等念。經言「以此因緣，得福多彼」者，是攝取福德。經言「為他若說、若授、若解釋，彼地分即是支提相」者，是天等供養。經言「當得具足最上希有」者，是難作。經言「此地分即為教師住處」，及余「可尊重」者，是起如來等念。于中，說者，為他直說故；授者，教授他故，顯示此樂外論散亂對治法勝異已。

于如是法中，或起如言執義。為對治彼未來罪故，經言「如來所說般若波羅蜜，即非般若波羅蜜」故。如般若波羅蜜非波羅蜜，如是亦無有餘法如來說者。為顯此義故，經言：「頗有法如來可說不」，此顯示自

【現代漢語翻譯】 現代漢語譯本：像這樣說：『我應當成就莊嚴清凈的佛土』等等。如果念著莊嚴清凈佛土，就會對色等事物分別、產生貪戀執著。爲了離開這些，經中說：『因此，須菩提（Subhuti）！菩薩應當生起這樣不住的心，無所住，不住色、聲、香、味、觸、法』等等。

爲了舍離眾生，經中說：『須菩提（Subhuti）！譬如有人，身如須彌山王（Sumeru）』等等。這顯示了什麼呢？爲了成熟欲界眾生。那些羅睺阿修羅王（Rāhu Asura-rāja）等一切巨大的身軀，大小如須彌山（Sumeru），尚且不應該見到他們的自體，更何況其他人呢。

經中說『如來說為非體』，這是爲了顯示法無我；『彼體非體』，這是爲了顯示法體無生、無作。這即是顯示自性與相及差別。

爲了離開樂於外道理論的散亂，經中說了四種因緣，顯示此法的殊勝之處：一是攝取福德，二是天等供養，三是難作，四是生起如來等念。經中說『以此因緣，得福多彼』，這是攝取福德。經中說『為他人若說、若授、若解釋，彼地分即是支提相』，這是天等供養。經中說『當得具足最上稀有』，這是難作。經中說『此地分即為教師住處』，以及其餘『可尊重』，這是生起如來等念。其中，『說』，是爲了直接為他人說；『授』，是爲了教授他人。這顯示了此對治樂於外道理論的散亂之法的殊勝之處。

對於這樣的法，或者會產生如言取義的執著。爲了對治那樣的未來罪過，經中說『如來所說的般若波羅蜜（Prajñāpāramitā），即非般若波羅蜜（Prajñāpāramitā）』。如同般若波羅蜜（Prajñāpāramitā）非波羅蜜（Pāramitā），像這樣也沒有其餘的法是如來說的。爲了顯示這個意義，經中說：『有什麼法是如來可以說的嗎？』這顯示了自

【English Translation】 English version: Thus he speaks: 『I shall accomplish a Buddha-field adorned and pure,』 and so forth. If one thinks of an adorned and pure field, then one discriminates and becomes attached to things like form, etc. To abandon this, the scripture says, 『Therefore, Subhuti! A Bodhisattva should generate such a mind that does not abide, without any abiding, not abiding in form, sound, smell, taste, touch, or dharma,』 and so forth.

To abandon sentient beings, the scripture says, 『Subhuti! For example, a person whose body is like Mount Sumeru,』 and so forth. What does this show? It is to mature sentient beings in the desire realm. Those Rāhu Asura-rājas (Rāhu Asura-rāja), and all those with great bodies, the size of Mount Sumeru (Sumeru), should not even see their own bodies, let alone others.

The scripture says, 『The Tathāgata speaks of it as not being a body,』 which shows the absence of self in phenomena; 『that body is not a body,』 which shows that the nature of phenomena is without origination or action. This shows the self-nature, characteristics, and distinctions.

To abandon the distraction of delighting in external doctrines, the scripture speaks of four causes and conditions, showing the superior difference of this dharma: first, accumulating merit; second, offerings from gods, etc.; third, being difficult to do; fourth, generating thoughts of the Tathāgata, etc. The scripture says, 『Through this cause and condition, one obtains more merit than that,』 which is accumulating merit. The scripture says, 『If one speaks, teaches, or explains it to others, that place is a shrine,』 which is offerings from gods, etc. The scripture says, 『One will obtain the most supreme and rare,』 which is being difficult to do. The scripture says, 『This place is the dwelling place of the teacher,』 and the rest, 『worthy of respect,』 which is generating thoughts of the Tathāgata, etc. Among these, 『speaking』 is for directly speaking to others; 『teaching』 is for instructing others. This shows the superior difference of this dharma that counteracts the distraction of delighting in external doctrines.

In such a dharma, one might develop an attachment to the meaning as it is spoken. To counteract that future fault, the scripture says, 『The Prajñāpāramitā (Prajñāpāramitā) spoken by the Tathāgata is not Prajñāpāramitā (Prajñāpāramitā).』 Just as Prajñāpāramitā (Prajñāpāramitā) is not Pāramitā (Pāramitā), so too, there is no other dharma spoken by the Tathāgata. To show this meaning, the scripture says, 『Is there any dharma that the Tathāgata can speak?』 This shows the self-

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相及平等相法門第一義也。

為離於影像相自在中無巧便故，經言「須菩提！所有三千大千世界地塵」如是等。彼不限量，攀緣作意菩薩恒於世界攀緣作意修習，故說三千大千世界。于中，為破色身影像相故，顯示二種方便：一細作方便，如經「三千大千世界所有地塵寧為多不」等；二不念方便，如經「所有地塵，如來說非塵，是名地塵」故。為破眾生名身影像相故，經言「所有世界，如來說非世界，是名世界」故。于中，世界者，顯眾生世也，但以名身，名為眾生世。不念名身方便，即是顯示破彼名身影像相，不復說細作方便也。

為離不具福資糧故，經言「須菩提！于意云何？以三十二大丈夫相見如來耶」者，顯示為福資糧故，親近、供養如來時，不應以相成就見如來。云何見？應見第一義法身故。

為離懈怠利養等樂味故，經言「須菩提！若復婦女、丈夫，舍恒河沙等自身」如是等。此何所顯示，如此舍爾許自身，所有福不及此福？云何以一身著懈怠等故而為障礙？何故此中上座須菩提流淚而言「我未曾聞如是等法門」也？以聞此勝福甚多，過於舍無量身，更不說余勝福故。若聞如是勝福故，發起精進已，若於此法中生如義想，為離此過故，經言「于說此修多羅中生實想者，當成第一希有」

【現代漢語翻譯】 現代漢語譯本 相及平等相法門是第一要義。

爲了遠離執著于影像之相，在自在中缺乏方便法門，所以經中說『須菩提！所有三千大千世界的地塵』等等。那些不**，攀緣作意的菩薩總是對世界進行攀緣作意修習，所以說了三千大千世界。其中，爲了破除色身影像之相，顯示了兩種方便：一是細作方便，如經中所說『三千大千世界所有地塵，您認為多嗎？』等等；二是不念方便，如經中所說『所有地塵，如來說非塵，是名地塵』。爲了破除眾生名身影像之相，經中說『所有世界，如來說非世界，是名世界』。其中，世界，顯示的是眾生世，只是以名身，稱為眾生世。不念名身的方便，就是顯示破除那個名身影像之相，不再說細作方便了。

爲了遠離不具備福德資糧的情況，經中說『須菩提！您認為如何？可以用三十二大丈夫相（指佛的三十二種殊勝的相貌）來看如來嗎？』，這是顯示爲了福德資糧的緣故，親近、供養如來時，不應該以相成就來看如來。應該如何看呢？應該見第一義法身（指佛的真實法身）的緣故。

爲了遠離懈怠、利養等安樂的滋味，經中說『須菩提！如果又有婦女、丈夫，捨棄恒河沙數那麼多的自身』等等。這顯示了什麼呢？如此捨棄那麼多的自身，所有的福德比不上這個福德？為什麼以一身執著于懈怠等等而成為障礙呢？為什麼這裡上座須菩提流淚說『我從未曾聽聞過這樣的法門』呢？因為聽聞到這種殊勝的福德非常多，超過了捨棄無數身體，更沒有說其他的殊勝福德的緣故。如果聽聞到如此殊勝的福德，發起精進之後，如果對於此法中產生如義之想，爲了遠離這個過失，經中說『對於宣說此修多羅（佛經）中產生實想的人，將成就第一希有』。

【English Translation】 English version The Dharma gate of formlessness and equality is the supreme meaning.

To be free from attachment to the image-form and lacking skillful means in freedom, the sutra says, 'Subhuti! All the dust particles of the three thousand great thousand worlds,' and so on. Those who do not **, Bodhisattvas who engage in grasping and focusing always practice grasping and focusing on the world, hence the mention of the three thousand great thousand worlds. Among them, to break the image-form of the physical body, two skillful means are shown: first, the skillful means of detailed analysis, as in the sutra, 'Subhuti, what do you think? Are the dust particles of all the three thousand great thousand worlds numerous?' and so on; second, the skillful means of non-recollection, as in the sutra, 'All the dust particles, as the Tathagata said, are not dust particles; they are called dust particles.' To break the image-form of the name-body of sentient beings, the sutra says, 'All the worlds, as the Tathagata said, are not worlds; they are called worlds.' Among them, 'worlds' refers to the world of sentient beings, but it is called the world of sentient beings only by the name-body. The skillful means of non-recollection of the name-body is to show the breaking of that image-form of the name-body, and the skillful means of detailed analysis is no longer mentioned.

To be free from lacking the accumulation of merit and resources, the sutra says, 'Subhuti! What do you think? Can the Tathagata be seen by the thirty-two marks of a great man (the Buddha's thirty-two auspicious marks)?' This shows that for the sake of the accumulation of merit and resources, when approaching and making offerings to the Tathagata, one should not see the Tathagata by the accomplishment of form. How should one see? One should see the Dharmakaya (the Buddha's true body of Dharma) of the supreme meaning.

To be free from the taste of laziness, profit, and other pleasures, the sutra says, 'Subhuti! If a woman or man were to give up as many bodies as there are sands in the Ganges River,' and so on. What does this show? That all the merit of giving up so many bodies is not equal to this merit? Why is it that attachment to laziness, etc., with one body becomes an obstacle? Why did the venerable Subhuti weep here and say, 'I have never heard such a Dharma gate'? Because hearing of this supreme merit is very great, surpassing the giving up of countless bodies, and no other supreme merit is mentioned. If, after hearing of such supreme merit, one generates diligence, and if one has a thought that is in accordance with the meaning in this Dharma, to be free from this fault, the sutra says, 'One who generates a real thought in the exposition of this sutra (Buddhist scripture) will achieve the most rare and wonderful.'

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等。即于如是實想中，為離實想分別故，經言「彼所有實想，即非實想」如是等。

經言「世尊！我於此法門，若分別，若信解，不為希有。若當來世，其有眾生於此法門，受持、讀攝，為他解釋，則為第一希有」如是等，此何義？為令味著利養、過懈怠諸菩薩生慚愧故。于未來正法滅時，尚有菩薩於此法門受持故，無人等取及法取；云何汝等於正法興時，遠離修行，不生慚愧也？經言「是諸菩薩，無復我等想轉」者，顯示無人取也；「所有我想，即非我想」者，顯示無法取也。經言「何以故？諸佛世尊離一切想」者，顯示諸菩薩順學相。「諸佛世尊離一切想，是故我等亦應如是學。」此等經文，為離退精進故說。于中，言若分別、若信解者，后句釋前句也。受者，受文字也。攝者，攝義也。

為離不發起精進故，經言「須菩提！若聞說此修多羅章句時，不驚」等者，以驚等故不發起精進也。于聲聞乘中，世尊說有法及有空，于聽聞此經時，聞法無有故驚；聞空無有故怖；于思量時，於二不有理中不能相應故畏。更有別釋，為三種無自性故應知。謂相生第一義等無自性故，經言「何以故？須菩提！如來說第一波羅蜜」者。此有何義？復說第二生慚愧處故，言：「此法如是勝上，汝等不應放逸。」于中，以

【現代漢語翻譯】 現代漢語譯本：等等。也就是說，在這樣的真實想法中，爲了遠離對真實想法的分別，經文說：『他們所有關於真實的念想，就不是真實的念想』等等。 經文說：『世尊！我對於這個法門，如果進行分別，或者信受理解，不認為是稀有的。如果當未來的世代，有眾生對於這個法門，接受、持誦、讀誦、攝取其義，為他人解釋，那就是第一稀有的』等等，這是什麼意思呢？是爲了讓那些貪圖利養、過度懈怠的菩薩生起慚愧心。在未來正法衰滅的時候，尚且有菩薩對於這個法門接受和持誦，因此不會有人執和法執；為什麼你們在正法興盛的時候，遠離修行，不生起慚愧心呢？經文說：『這些菩薩，沒有再產生我等之想』，這是顯示沒有人執；『所有關於我的念想，就不是關於我的念想』，這是顯示沒有法執。經文說：『為什麼呢？諸佛世尊遠離一切念想』，這是顯示諸菩薩順從學習的榜樣。『諸佛世尊遠離一切念想，所以我們也應該這樣學習。』這些經文，是爲了遠離退失精進而說的。其中，說如果分別、或者信解，后一句是解釋前一句。受，是接受文字。攝，是攝取義理。 爲了遠離不發起精進，經文說：『須菩提！如果聽聞說這部修多羅（sutras）[經]的章句時，不驚』等等，因為驚等等的原因而不發起精進。在聲聞乘中，世尊說有法和有空，在聽聞這部經的時候，聽到法沒有了就感到驚恐；聽到空沒有了就感到害怕；在思量的時候，對於有和空這二者都沒有的道理不能相應，所以感到畏懼。還有另外的解釋，因為三種無自性（nisvabhava）的緣故應當知道。所謂相無自性、生無自性、第一義無自性等等，所以經文說：『為什麼呢？須菩提！如來說第一波羅蜜（paramita）[到彼岸]』。這有什麼意義呢？再次說產生慚愧的地方，說：『這個法如此殊勝，你們不應該放逸。』其中，用

【English Translation】 English version: Et cetera. That is to say, within such a real thought, in order to be apart from the discriminations of real thoughts, the sutra says, 'All their thoughts about reality are not real thoughts,' and so on. The sutra says, 'World Honored One! If I were to discriminate or believe and understand this Dharma gate, I would not consider it rare. If in the future, there are sentient beings who receive, uphold, recite, and comprehend the meaning of this Dharma gate, and explain it to others, that would be the most rare,' and so on. What does this mean? It is to cause those Bodhisattvas who are attached to gain and offerings and are excessively懈怠(xie dai)[lax] to feel ashamed. Even when the 正法(zheng fa)[true Dharma] is declining in the future, there will still be Bodhisattvas who receive and uphold this Dharma gate, and therefore will not have 人取(ren qu)[attachment to self] and 法取(fa qu)[attachment to Dharma]; why are you, during the flourishing of the 正法(zheng fa)[true Dharma], far from practice and not feeling ashamed? The sutra says, 'These Bodhisattvas no longer generate thoughts of self,' which shows that there is no 人取(ren qu)[attachment to self]; 'All thoughts about self are not thoughts about self,' which shows that there is no 法取(fa qu)[attachment to Dharma]. The sutra says, 'Why? The Buddhas, World Honored Ones, are apart from all thoughts,' which shows that the Bodhisattvas follow the example of learning. 'The Buddhas, World Honored Ones, are apart from all thoughts, therefore we should also learn in this way.' These sutra passages are spoken to prevent 退精進(tui jing jin)[retreating from diligence]. Among them, saying 'if discriminate or believe and understand,' the latter sentence explains the former sentence. 受(shou)[Receive] means to receive the words. 攝(she)[Comprehend] means to comprehend the meaning. In order to prevent not generating diligence, the sutra says, 'Subhuti! If one hears the verses of this 修多羅(sutras)[sutra], one is not startled,' and so on, because of being startled and so on, one does not generate diligence. In the 聲聞乘(sravakayana)[Hearer Vehicle], the World Honored One speaks of 有法(you fa)[existence of Dharma] and 有空(you kong)[existence of emptiness]. When hearing this sutra, one is startled to hear that Dharma does not exist; one is afraid to hear that emptiness does not exist; when contemplating, one cannot correspond to the principle that neither existence nor emptiness exists, so one is fearful. There is another explanation, because of the three kinds of 無自性(nisvabhava)[non-self-nature], one should know. So-called 相無自性(lakshana-nisvabhava)[characteristic non-self-nature], 生無自性(utpatti-nisvabhava)[origination non-self-nature], 第一義無自性(paramartha-nisvabhava)[ultimate meaning non-self-nature], and so on, so the sutra says, 'Why? Subhuti! The Tathagata speaks of the first 波羅蜜(paramita)[perfection]' What is the meaning of this? Again, speaking of the place where shame arises, saying, 'This Dharma is so supreme, you should not be 放逸(fang yi)[negligent].' Among them, using

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于餘波羅蜜中勝故，名第一波羅蜜。經言「如來說第一波羅蜜者，彼無量諸佛亦說波羅蜜」者，此言顯示一切諸佛同說第一，是故名第一。

為離不能忍苦故，經言「複次，須菩提！如來說羼提波羅蜜」等。于中，如所能忍，以何相生忍處？如忍差別顯示，對治彼因緣故。何者能忍？謂達法無我故。云何得顯示？如經言「如來說羼提波羅蜜」故。云何應知忍相？若他於己起惡等時，由無有我等想故，不生瞋想，亦不于羼提波羅蜜中生有想、于非波羅蜜中生無想。此云何顯示？如經「如我昔為迦利王割截身份，我于爾時，無有我想」等，及「無想亦非無想」等。何者種類忍？謂：極苦忍，相續苦忍。此云何顯示？如經「如我昔為迦利王割截身份」，及言「我憶過去五百生中作忍辱仙人」等。

不忍因緣者，有三種苦，謂：流轉苦，眾生相違苦，乏受用苦。于中，如經「是故，須菩提！菩薩摩訶薩應離一切想，發阿耨多羅三藐三菩提心」等，此為顯示流轉苦忍因緣對治。發菩提心者，以三種苦想故，則不欲發心，故說應離一切想等。此中，一切想者，為顯如是等三苦想也。若著色等，則于流轉苦中疲乏故，菩提心不生故。經言「不應住色生心」等如前說。不住非法者，謂非法無我也，于非法及法無我中皆不住

【現代漢語翻譯】 現代漢語譯本： 因為在所有波羅蜜（Pāramitā，到彼岸）中最為殊勝，所以稱為第一波羅蜜。經文說：『如來說第一波羅蜜，無量諸佛也同樣宣說波羅蜜』，這句話顯示了一切諸佛共同宣說第一波羅蜜，因此稱為第一。

爲了遠離不能忍受痛苦，經文說：『須菩提！如來說羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）』等等。其中，根據所能忍受的程度，以何種相狀產生忍辱之處？就像忍辱的差別所顯示的那樣，是爲了對治那些因緣的緣故。什麼能夠忍受？就是通達諸法無我的緣故。如何才能顯示出來？就像經文所說『如來說羼提波羅蜜』的緣故。應當如何瞭解忍辱的相狀？如果他人對自己產生惡意等情況時，由於沒有我等想法，所以不產生嗔恨的想法，也不在忍辱波羅蜜中產生『有』的想法，在非波羅蜜中產生『無』的想法。這如何顯示出來？就像經文所說『如我過去作為迦利王（Kali，人名）割截身體時，我那時沒有我的想法』等等，以及『無想也不是沒有想法』等等。哪些是忍辱的種類？就是極度痛苦的忍耐，以及持續痛苦的忍耐。這如何顯示出來？就像經文所說『如我過去作為迦利王割截身體』，以及說『我回憶過去五百世中作為忍辱仙人』等等。

不能忍受的因緣，有三種苦，即流轉之苦，眾生互相違背之苦，以及缺乏受用之苦。其中，就像經文所說『所以，須菩提！菩薩摩訶薩應當遠離一切想，發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）』等等，這是爲了顯示對治流轉之苦的忍耐因緣。發起菩提心的人，因為有這三種痛苦的想法，就不想發起菩提心，所以說應當遠離一切想等等。這裡，一切想，是爲了顯示像這樣的三種痛苦的想法。如果執著於色等，那麼在流轉之苦中就會疲憊，所以菩提心不會產生。經文說『不應住色生心』等等，就像前面所說的那樣。不住于非法，就是指非法無我，對於非法以及法無我都不執著。

【English Translation】 English version: Because it is superior among all the Pāramitās (perfections, reaching the other shore), it is called the first Pāramitā. The scripture says, 'The Tathāgata (如來) speaks of the first Pāramitā, and the countless Buddhas also speak of the Pāramitā,' which shows that all Buddhas speak of the first Pāramitā together, hence it is called the first.

To be free from the inability to endure suffering, the scripture says, 'Furthermore, Subhuti (須菩提)! The Tathāgata speaks of the Kṣānti-pāramitā (羼提波羅蜜, perfection of patience)' etc. Among these, according to the degree of what can be endured, with what aspect does the place of endurance arise? Just as the difference of endurance shows, it is to counteract those causes and conditions. What is able to endure? It is because of understanding the non-self of dharmas (法無我). How can it be shown? As the scripture says, 'The Tathāgata speaks of the Kṣānti-pāramitā.' How should one know the aspect of endurance? If others generate evil towards oneself, etc., because there is no thought of 'I' etc., one does not generate thoughts of anger, nor does one generate thoughts of 'existence' in the Kṣānti-pāramitā, nor does one generate thoughts of 'non-existence' in what is not a Pāramitā. How is this shown? As the scripture says, 'As when I was formerly cut apart by King Kali (迦利王), at that time, I had no thought of self,' etc., and 'No-thought is also not no-thought,' etc. What kinds of endurance are there? They are: endurance of extreme suffering, and endurance of continuous suffering. How is this shown? As the scripture says, 'As when I was formerly cut apart by King Kali,' and says, 'I remember in the past five hundred lives I was a sage of endurance,' etc.

The causes and conditions for not enduring are three kinds of suffering, namely: the suffering of transmigration, the suffering of conflict among beings, and the suffering of lacking resources. Among these, as the scripture says, 'Therefore, Subhuti! Bodhisattva-mahāsattvas (菩薩摩訶薩) should abandon all thoughts and generate the Anuttarā-samyak-saṃbodhi-citta (阿耨多羅三藐三菩提心, mind of unsurpassed perfect enlightenment),' etc., this is to show the counteraction of the causes and conditions for enduring the suffering of transmigration. Those who generate the Bodhi-citta (菩提心, mind of enlightenment), because of the thought of these three kinds of suffering, do not want to generate the mind, so it is said that one should abandon all thoughts, etc. Here, 'all thoughts' are to show the thought of these three kinds of suffering. If one is attached to form, etc., then one will be exhausted in the suffering of transmigration, so the Bodhi-citta will not arise. The scripture says, 'One should not dwell in form to generate the mind,' etc., as said before. Not dwelling in what is not Dharma (非法) refers to the non-self of what is not Dharma, and one does not dwell in what is not Dharma or the non-self of Dharma.

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故。為成就彼諸不往故，說遮餘事，如經「應生無所住心」。何以故？若心有住，即為非住等。

經言「如是菩薩為利益一切眾生，應如是佈施」，乃至言「諸所有想，即為非想」等，此顯示對治眾生相違苦忍，即為一切眾生而行於舍。云何于彼「應生瞋」也？由不能無眾生想，以此因緣故，眾生相違時，即生疲乏。故顯示人無我、法無我等。「須菩提！如來是真語者」等，此何所顯示？欲令信如來故能忍。于中，真語者，為顯世諦相故。實語者，為顯世諦修行有煩惱及清凈相故。于中，實者，此行煩惱、此行清凈故。如語者，為第一義諦相故。不異語者，為第一義諦修行有煩惱及清凈相故。說此真語等，已於此中如言說性起執著，為遣此故，經言：「須菩提！如來正覺法及說，于中無實無妄。」無實者，如言說性非有故。無妄者，不如言說自性有故。「須菩提！譬如丈夫入闇」如是等，顯示乏受用苦忍因緣對治。若為果報佈施，便著於事而行舍施。彼于異施欲樂、苦受中不解出離，猶如入闇，不知「我何所趣」。彼喜、欲樂亦爾。若不著於事而行佈施，如有眼丈夫，夜過日出，見種種色，隨意所趣，應如是見。彼無明夜過，惠日出已，種種爾焰，如實見之。彼不知解出離欲樂、苦受故喜樂、欲樂。

為

【現代漢語翻譯】 現代漢語譯本：因此，爲了成就那些不趨向（涅槃）的人，佛陀宣說了遮止其他事物的教義，例如經文所說：『應生無所住心』。為什麼呢？如果心有所執住，那就是非住等等（的狀態）。 經文說：『如是菩薩為利益一切眾生，應如是佈施』，乃至說『諸所有想，即為非想』等等，這顯示了對治眾生（所帶來的）相違（和）苦忍，即是爲了利益一切眾生而行舍。怎麼能對他們『應生瞋』呢？由於不能去除眾生之想，因此，當衆生與自己相違時，就會感到疲憊。所以（佛陀）顯示了人無我、法無我等等。 『須菩提！如來是真語者』等等，這顯示了什麼呢？是爲了讓（人們）相信如來，從而能夠忍受（苦難）。其中，真語者，是爲了顯示世俗諦的相狀。實語者，是爲了顯示世俗諦的修行既有煩惱也有清凈的相狀。其中，『實』是指此行（為）煩惱，此行（為）清凈。如語者，是爲了顯示第一義諦的相狀。不異語者，是爲了顯示第一義諦的修行既有煩惱也有清凈的相狀。說了這些真語等等之後，如果有人對這些言說之性產生執著，爲了遣除這種執著，經文說：『須菩提！如來正覺之法以及所說之法，其中無實無妄。』無實，是因為如言說之性並非真實存在。無妄，是因為不如言說之性本身就存在。 『須菩提！譬如丈夫入闇』等等，顯示了缺乏受用（帶來的）苦忍的因緣對治。如果爲了果報而佈施，就會執著於事物而行舍施。他們對於異施（所帶來的）欲樂、苦受不能理解出離，就像進入黑暗，不知道『我將去向何方』。他們的喜樂、欲樂也是如此。如果不執著於事物而行佈施，就像有眼睛的丈夫，黑夜過去，太陽升起，看見種種顏色，隨意前往，應該這樣看待（佈施）。他們的無明之夜過去，智慧的太陽升起之後，種種光芒，如實地看見它們。他們因為不知理解出離欲樂、苦受，所以（才會）喜樂、欲樂。 爲了（說明）

【English Translation】 English version: Therefore, in order to accomplish those who do not go (to Nirvana), the Buddha spoke of doctrines that prohibit other things, such as the sutra saying: 'One should generate a mind that dwells nowhere.' Why? If the mind has any dwelling, it is non-dwelling, etc. (state). The sutra says: 'Thus, Bodhisattvas, for the benefit of all sentient beings, should give in this way,' and even says 'All thoughts are non-thoughts,' etc. This shows the antidote to the conflict (and) suffering endurance brought about by sentient beings, which is to give for the benefit of all sentient beings. How can one 'be angry' with them? Because one cannot remove the thought of sentient beings, therefore, when sentient beings conflict with oneself, one will feel tired. Therefore, (the Buddha) showed the non-self of persons, the non-self of dharmas, etc. 'Subhuti! The Tathagata is a speaker of truth,' etc. What does this show? It is to make (people) believe in the Tathagata, so that they can endure (suffering). Among them, the speaker of truth is to show the appearance of conventional truth (samvriti-satya). The speaker of reality is to show that the practice of conventional truth has both afflictions and purity. Among them, 'reality' refers to this action (as) affliction, and this action (as) purity. The speaker of suchness is to show the appearance of the ultimate truth (paramartha-satya). The speaker of non-difference is to show that the practice of the ultimate truth has both afflictions and purity. After saying these speakers of truth, etc., if someone becomes attached to the nature of these words, in order to eliminate this attachment, the sutra says: 'Subhuti! The Dharma and the teachings of the Tathagata's perfect enlightenment are neither real nor unreal.' Unreal, because the nature of words is not real. Not false, because it is not the nature of words themselves that exist. 'Subhuti! It is like a man entering darkness,' etc., showing the antidote to the cause of suffering endurance due to lack of enjoyment. If one gives for the sake of reward, one will be attached to things and give alms. They cannot understand liberation from the pleasure and suffering brought about by different alms, just like entering darkness, not knowing 'where I am going.' Their joy and desire are also like this. If one gives without being attached to things, like a man with eyes, after the night has passed and the sun has risen, seeing all kinds of colors and going wherever he wants, one should look at (giving) in this way. Their night of ignorance has passed, and after the sun of wisdom has risen, all kinds of light, truly see them. They rejoice and desire because they do not understand liberation from pleasure and suffering. In order to (explain)

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離闕少智資糧故，經言「須菩提！若復善家子、善家女，於此法門若受」等。此中，為離三摩提攀緣，顯示與法相應有五種勝功德：一如來憶念親近，二攝福德，三讚歎法及修行，四天等供養，五滅罪。何者如來憶念親近？如經「受持讀誦者，如來以佛智知彼、如來以佛眼見彼」等。于中，受者，習誦故。持者，不忘故。若讀若攝者，此說受持因故，為欲受故讀，為欲持故攝。又復，讀者，習誦故。攝者，總覽義故。何者攝福德？如經「是諸眾生，生如是無量福德聚」等。何者讚歎法及修行？如經「複次，須菩提！此法門不可思、不可稱」等，此為讚歎法。于中，不可思者，唯自覺故。不可稱者，無有等及勝故。經言「又此法門，如來為發最上乘者說，為發最勝乘者說」者，此成就不可稱義。于中，余乘不及故最上，煩惱障、智障凈故最勝應知。經言「若於此法門受持」乃至「如來悉知見」等者，此為讚歎修行。于中，是諸眾產生就無量者，是總說。不可思、不可稱、不可量者，解釋故。「是等即為荷擔我菩提」者，謂肩負菩提重擔故。經言「須菩提！下信解者，不能聞此法」者，謂聲聞、獨覺乘者故。經言「若有我等見」者，謂有人我見眾生，而自謂菩薩者。

何者天等供養？如經「複次，須菩提！隨所地分

【現代漢語翻譯】 現代漢語譯本：因為缺少智慧和資糧，所以經中說：『須菩提！如果又有善男子、善女人，對於此法門如果接受』等等。這裡，爲了遠離三摩提（Samadhi，禪定）的攀緣，顯示與法相應的有五種殊勝功德：一、如來憶念親近，二、攝取福德，三、讚歎法及修行，四、天等供養，五、滅除罪障。 什麼是如來憶念親近？如經所說：『受持讀誦者，如來以佛智知彼、如來以佛眼見彼』等等。其中，『受』是指學習背誦的緣故。『持』是指不忘記的緣故。『若讀若攝』，這是說受持的原因，爲了想要接受而讀，爲了想要記住而攝取。又，『讀』是指學習背誦的緣故。『攝』是指總覽意義的緣故。 什麼是攝取福德？如經所說：『是諸眾生，生如是無量福德聚』等等。 什麼是讚歎法及修行？如經所說：『複次，須菩提！此法門不可思、不可稱』等等，這是讚歎法。其中，『不可思』是因為唯有自己覺悟才能明白。『不可稱』是因為沒有相等或更殊勝的。經中說：『又此法門，如來為發最上乘者說，為發最勝乘者說』，這是成就不可稱量的意義。其中，因為其他乘不及此法門，所以說是最上乘，因為煩惱障、智障都清凈了，所以說是最勝乘，應當知道。經中說：『若於此法門受持』乃至『如來悉知見』等等，這是讚歎修行。其中，『是諸眾產生就無量』，這是總說。『不可思、不可稱、不可量』，這是解釋說明。『是等即為荷擔我菩提』，是指肩負菩提的重擔。 經中說：『須菩提！下信解者，不能聞此法』，是指聲聞（Śrāvaka，小乘弟子）、獨覺乘（Pratyekabuddha，緣覺）的人。經中說：『若有我等見』，是指有人我見（認為有『我』的錯誤見解）的眾生，卻自認為是菩薩的人。 什麼是天等供養？如經所說：『複次，須菩提！隨所地分』

【English Translation】 English version: Because of lacking wisdom and the accumulation of merit, the Sutra says, 'Subhuti! If again, a good son or a good daughter, upon this Dharma gate, if they receive,' and so on. Here, in order to be free from the clinging of Samadhi (Samadhi, meditative absorption), it shows that corresponding with the Dharma has five kinds of excellent merits: first, the Tathagata (Tathagata, Thus Come One) remembers and is close to them; second, accumulating merit; third, praising the Dharma and practice; fourth, offerings from gods and others; fifth, eliminating sins. What is the Tathagata remembering and being close to them? As the Sutra says, 'Those who receive, uphold, read, and recite, the Tathagata knows them with Buddha-wisdom, the Tathagata sees them with Buddha-eyes,' and so on. Among them, 'receiving' is because of practicing recitation. 'Upholding' is because of not forgetting. 'If reading or gathering,' this speaks of the cause of receiving and upholding, reading in order to want to receive, gathering in order to want to uphold. Furthermore, 'reading' is because of practicing recitation. 'Gathering' is because of a general overview of the meaning. What is accumulating merit? As the Sutra says, 'These beings generate such immeasurable accumulations of merit,' and so on. What is praising the Dharma and practice? As the Sutra says, 'Furthermore, Subhuti! This Dharma gate is inconceivable, inexpressible,' and so on, this is praising the Dharma. Among them, 'inconceivable' is because it is only self-realized. 'Inexpressible' is because there is nothing equal or superior to it. The Sutra says, 'Moreover, this Dharma gate, the Tathagata speaks for those who aspire to the Supreme Vehicle, speaks for those who aspire to the Most Excellent Vehicle,' this accomplishes the meaning of inexpressible. Among them, because other vehicles do not reach this Dharma gate, it is called the Supreme Vehicle; because the afflictive obscurations and the cognitive obscurations are purified, it is called the Most Excellent Vehicle, it should be known. The Sutra says, 'If upon this Dharma gate they receive and uphold' up to 'the Tathagata knows and sees all,' and so on, this is praising practice. Among them, 'these beings accomplish immeasurable,' this is a general statement. 'Inconceivable, inexpressible, immeasurable,' this is an explanation. 'These are the ones who will shoulder my Bodhi,' means shouldering the heavy burden of Bodhi (Bodhi, enlightenment). The Sutra says, 'Subhuti! Those with inferior faith and understanding cannot hear this Dharma,' refers to those of the Śrāvaka (Śrāvaka, Hearer) and Pratyekabuddha (Pratyekabuddha, Solitary Realizer) vehicles. The Sutra says, 'If there are views of self and others,' refers to beings with views of self (the mistaken view of believing in a 'self'), who consider themselves Bodhisattvas. What is offering from gods and others? As the Sutra says, 'Furthermore, Subhuti! Wherever there is a place'

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解說此修多羅處，常應供養彼地分，即為支提」等。于中，以華、鬘、燒香、薰香、涂香、末香、衣、蓋、幢幡等供養，恭敬禮拜、右繞故，名支提。

何者滅罪？如經「彼若為人輕賤，甚輕賤」乃至「當得菩提」等故。此毀辱事，有無量門，為顯示此，故復言甚輕賤。經言「當得佛菩提」者，顯示罪滅故。

前所說以此因緣出生無量阿僧祇多福者，今當解釋彼無量阿僧祇義應知。威力者，成熟熾然故。多者，具足勝大故。于中，如經「須菩提！我憶阿僧祇、過阿僧祇劫前」如是等，此顯示威力故，即是福聚威力，以彼所有福聚遠絕高勝故。此中，阿僧祇劫者，乃至燃燈佛故應知。過阿僧祇者，更過前故。親近者，供養故。不空過者，常不離供養故。若復經言「須菩提！若善男子、善女人，所得福聚，若我說者，若有人聞，心則狂亂」如是等，此顯示多故，或為狂因，或得亂心果應知。

此之彼威力及彼多等，何人能說？是故經言：「複次，須菩提！此法門不可思議，果報亦不可思議。」此顯示彼福體及果不可測量故。

為遠離自取故，經言「須菩提言：『云何菩薩大乘中發心應住』」等。何故復發起此初時問也？將入證道菩薩，自見得勝處，作是念：「我如是住，如是修行，如是降伏心，

【現代漢語翻譯】 現代漢語譯本：解釋這部修多羅（Sutra，經）的地方，常常應該供養那片土地，就如同供養支提（Caitya，佛塔）一樣。這裡，用鮮花（華）、花環（鬘）、燒香、薰香、涂香、末香、衣服、傘蓋、幢幡等來供養，恭敬禮拜、右繞，所以稱為支提。

什麼可以滅罪呢？就像經文所說：『如果這個人被人輕賤，非常輕賤』乃至『當得菩提（Bodhi，覺悟）』等等。這種毀辱的事情，有無量的途徑，爲了顯示這一點，所以又說非常輕賤。經文說『當得佛菩提』，是顯示罪業消滅的緣故。

前面所說因為這個因緣出生無量阿僧祇（Asamkhya，無數）多福的人，現在應當解釋那無量阿僧祇的意義。威力，是成熟熾盛的緣故。多，是具足殊勝廣大的緣故。其中，如經文所說：『須菩提（Subhuti）！我憶念阿僧祇、超過阿僧祇劫（Kalpa，時劫）之前』等等，這顯示威力，就是福聚的威力，因為他們所有的福聚遠遠超越，高妙殊勝的緣故。這裡，阿僧祇劫，乃至燃燈佛（Dipamkara Buddha）的時候應當知道。超過阿僧祇，是更加超過之前的緣故。親近，是供養的緣故。不空過，是常常不離開供養的緣故。如果經文又說：『須菩提！如果善男子、善女人，所得的福聚，如果我說了，如果有人聽了，心就會狂亂』等等，這顯示眾多，或者成為狂亂的原因，或者得到亂心的結果應當知道。

這其中的威力以及眾多等等，什麼人能夠說盡呢？所以經文說：『複次，須菩提！此法門不可思議，果報亦不可思議。』這顯示那福德的本體以及果報不可測量。

爲了遠離自以為是，經文說：『須菩提言：『云何菩薩（Bodhisattva）大乘（Mahayana）中發心應住』等等。』為什麼又發起這最初時候的提問呢？將要進入證道的菩薩，自己見到得到殊勝之處，這樣想：『我應該這樣安住，這樣修行，這樣降伏內心，

【English Translation】 English version: Explaining this Sutra (Sutra), one should always make offerings to that piece of land, just as one would offer to a Caitya (Caitya, Stupa). Here, offering with flowers (華), garlands (鬘), burning incense, scented incense, scented paste, powdered incense, clothing, canopies, banners, etc., respectfully bowing and circumambulating to the right, is why it is called a Caitya.

What can extinguish sins? As the Sutra says, 'If this person is despised, greatly despised' even 'will attain Bodhi (Bodhi, enlightenment)' etc. There are countless ways to be humiliated, and to show this, it is said to be greatly despised. The Sutra says 'will attain Buddha Bodhi', which shows that sins are extinguished.

Having previously stated that countless Asamkhya (Asamkhya, innumerable) people are born with much merit because of this cause, now the meaning of that countless Asamkhya should be explained. Power is because of maturity and flourishing. Much is because of being complete with superior greatness. Among them, as the Sutra says, 'Subhuti (Subhuti)! I remember Asamkhya, past Asamkhya Kalpas (Kalpa, eon) ago' etc., this shows power, which is the power of the accumulation of merit, because all their accumulations of merit are far beyond, high and excellent. Here, Asamkhya Kalpas should be known as far back as Dipamkara Buddha (Dipamkara Buddha). Past Asamkhya is even more past than before. Closeness is because of offering. Not passing in vain is because of constantly not being apart from offering. If the Sutra also says, 'Subhuti! If a good man or good woman, the accumulation of merit obtained, if I were to speak of it, if someone were to hear it, their mind would be deranged' etc., this shows much, or it becomes the cause of derangement, or the result of obtaining a deranged mind should be known.

Who can fully describe this power and this much? Therefore, the Sutra says, 'Furthermore, Subhuti! This Dharma gate is inconceivable, and the karmic retribution is also inconceivable.' This shows that the essence of that merit and the karmic retribution are immeasurable.

To avoid self-conceit, the Sutra says, 'Subhuti said: 'How should a Bodhisattva (Bodhisattva) who has aroused the mind in the Mahayana (Mahayana) abide' etc.' Why is this initial question raised again? A Bodhisattva who is about to enter the path of enlightenment, seeing that they have attained a superior state, thinks: 'I should abide in this way, practice in this way, subdue my mind in this way,'

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我滅度眾生。」為對治此故，須菩提問當于彼時如所應住、如所應修行、如所應降伏其心，世尊答「應生如是心」等。又，經言「須菩提！若菩薩眾生等想轉」者，為顯我執取或隨眠故。若言「我正行菩薩乘」，此為我取。對治彼故，經言「須菩提！無有法發行菩薩乘」者。為離無教授故，經言「須菩提！有法如來於燃燈如來所」等。又，經言「須菩提！若有法如來得正覺者，燃燈如來則不授記：『汝當得』」等，此有何意？「若正覺法可說，如彼燃燈如來所說者，我于彼時便得正覺，燃燈如來則不授記言『汝當得』等；以彼法不可說故，我于彼時不得正覺，是故與我授記。」此是其義應知。又，何故彼法不可說？如經「須菩提！如來者，即是真如」故。如清凈故，名為如來，以如不可說故，作此說。清凈如名為真如，猶如真金。或言：「燃燈如來所，於法不得正覺，世尊后時，自得正覺。」為離此取故，經言「須菩提！若人如是言：『如來正覺阿耨多羅三藐三菩提』者」等。又，經言「須菩提！如來所正覺法，於是中不實不妄」者，顯示真如無二故。云何不實？謂言說故。不妄者，謂彼正覺不無世間言說故。經言「是故如來說一切法即是佛法」者，此何義？顯一切法、法如清凈故。如者，遍一切法故，此是其義。又

【現代漢語翻譯】 現代漢語譯本： 『我滅度眾生。』爲了對治這種想法，須菩提（Subhuti，佛陀的弟子）問，當在那時，應該如何安住，應該如何修行，應該如何降伏其心。世尊（Bhagavan，佛陀的尊稱）回答『應生如是心』等等。 又，經文說『須菩提！若菩薩眾生等想轉』，是爲了顯示我執取或隨眠（anusaya，潛在的煩惱）。如果說『我正在行菩薩乘（Bodhisattva-yana，菩薩的道路）』，這就是我取。爲了對治這種我取，經文說『須菩提！無有法發行菩薩乘』。 爲了避免沒有教授的情況，經文說『須菩提！有法如來於燃燈如來（Dipamkara Buddha，過去佛）所』等等。 又，經文說『須菩提！若有法如來得正覺（samyak-sambuddha，完全覺悟），燃燈如來則不授記：『汝當得』等等』，這有什麼含義？『如果正覺之法是可以說的，就像燃燈如來所說的那樣，我那時就應該已經得到正覺，燃燈如來就不會授記說『你將來會得到』等等；因為那個法是不可說的，所以我那時沒有得到正覺，因此他才給我授記。』這應該是這個意思。 又，為什麼那個法是不可說的呢？就像經文所說『須菩提！如來（Tathagata，佛陀的稱號）者，即是真如（Tathata，事物的真實本性）』。就像清凈的緣故，被稱為如來，因為如是不可說的，所以這樣說。清凈的如被稱為真如，就像真金一樣。或者說：『在燃燈如來那裡，沒有得到正覺，世尊後來自己得到了正覺。』爲了避免這種執取，經文說『須菩提！若人如是言：『如來正覺阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）』者』等等。 又，經文說『須菩提！如來所正覺法，於是中不實不妄』，顯示真如沒有二元性。為什麼說不實？因為是言說的緣故。說不妄，是因為那個正覺並非沒有世間的言說。 經文說『是故如來說一切法即是佛法』，這是什麼意思？顯示一切法、法的如是清凈的緣故。如，遍及一切法，這就是它的含義。又

【English Translation】 English version: 'I liberate sentient beings.' To counteract this, Subhuti (Buddha's disciple) asks how one should abide, how one should practice, and how one should subdue one's mind at that time. The Blessed One (Bhagavan, an epithet of the Buddha) answers 'One should generate such a mind,' and so on. Furthermore, the sutra says, 'Subhuti! If a Bodhisattva's thought turns to the notion of sentient beings,' this is to reveal the clinging to self or latent defilements (anusaya, underlying afflictions). If one says, 'I am practicing the Bodhisattva-yana (Bodhisattva's path),' this is clinging to self. To counteract this clinging, the sutra says, 'Subhuti! There is no dharma by which one embarks on the Bodhisattva-yana.' To avoid the absence of instruction, the sutra says, 'Subhuti! There is a dharma where the Tathagata (Buddha's title) was with Dipamkara Buddha (past Buddha),' and so on. Furthermore, the sutra says, 'Subhuti! If there were a dharma by which the Tathagata attained perfect enlightenment (samyak-sambuddha, complete enlightenment), Dipamkara Buddha would not have made the prediction: 'You will attain',' and so on. What is the meaning of this? 'If the dharma of perfect enlightenment were something that could be spoken, as Dipamkara Buddha spoke it, then I would have already attained perfect enlightenment at that time, and Dipamkara Buddha would not have made the prediction 'You will attain,' and so on; because that dharma is unspeakable, I did not attain perfect enlightenment at that time, and therefore he made the prediction to me.' This is the meaning that should be understood. Furthermore, why is that dharma unspeakable? As the sutra says, 'Subhuti! The Tathagata (Buddha's title) is none other than Suchness (Tathata, the true nature of things).' Just like purity, it is called Tathagata, because Suchness is unspeakable, therefore it is said in this way. Pure Suchness is called True Suchness, like true gold. Or it is said: 'At Dipamkara Buddha's place, he did not attain perfect enlightenment; the Blessed One later attained perfect enlightenment on his own.' To avoid this clinging, the sutra says, 'Subhuti! If someone says, 'The Tathagata has attained perfect enlightenment of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment),' and so on. Furthermore, the sutra says, 'Subhuti! The dharma that the Tathagata has perfectly awakened to is neither unreal nor false,' revealing that True Suchness has no duality. Why is it said to be unreal? Because it is spoken. It is said to be not false because that perfect enlightenment is not without worldly speech. The sutra says, 'Therefore, the Tathagata says that all dharmas are the Buddha-dharma,' what is the meaning of this? It reveals that all dharmas, the Suchness of dharmas, are pure. Suchness pervades all dharmas, this is its meaning. Furthermore,

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，彼一切法，法體不成就，為安立第一義故，經言「須菩提！一切法者，悉是非法，是名一切法」故。

為入證道故，經言「須菩提！譬如有人，妙身大身」如是等，顯示入證道時，得智慧故離慢。云何得智？有二種智故，謂攝種性智及平等智。若得智已，得生如來家，得決定紹佛種，此為攝種性智。得此智已，能得妙身。若於此家，長夜愿生，既得生已，便得彼身，是名妙身平等智。復有五種平等因緣，謂：粗惡平等，法無我平等，斷相應平等，無悕望心相應平等，一切菩薩證道平等。得此等故，得為大身，攝一切眾生大身故。于彼身中，安立非自、非他故，經言「如來所說有人妙身大身，即非身，是故如來說名妙身大身」等，此于妙身等中安立第一義。如是等，是為得智慧。云何離慢？如經「若菩薩作是言」等。此云何可知？若作是念：「我滅度眾生，我是菩薩。」應知此是慢者，非實義菩薩。為顯示此故，經言「是故如來說一切法無眾生」，若菩薩有眾生念，則不得妙身、大身故。彼上求佛地中，為凈國土三摩缽帝故，經言：「須菩提！若菩薩作是言：『我當成就莊嚴國土。』則非菩薩。」此義為于共見正行中轉故，為斷彼故，安立第一義，經言「即非莊嚴如來，說名莊嚴國土」等。又，經言「須菩提！

【現代漢語翻譯】 現代漢語譯本：所有這些法，其法體並不成立，爲了安立第一義的緣故，經中說：『須菩提（Subhuti）！一切法，都不是法，這才叫做一切法。』

爲了進入證悟之道，經中說：『須菩提（Subhuti）！譬如有人，有妙身、大身』等等，這是爲了顯示進入證悟之道時，因為獲得智慧而遠離我慢。如何獲得智慧？因為有兩種智慧，即攝種性智和平等智。如果獲得了攝種性智，就能生於如來家，決定能繼承佛種，這就是攝種性智。獲得此智后，就能得到妙身。如果對於這個家，長久以來都希望能夠往生，既然已經往生，就能得到那個身，這就是妙身平等智。還有五種平等因緣，即：粗惡平等，法無我平等，斷相應平等，無希望心相應平等，一切菩薩證道平等。因為得到這些平等，所以能成為大身，是攝受一切眾生的大身。在那身中，安立非自、非他，所以經中說：『如來說的有人有妙身、大身，即非身，所以如來說名為妙身、大身』等等，這是在妙身等等之中安立第一義。這些等等，是爲了獲得智慧。如何遠離我慢？如經中所說：『若菩薩作是言』等等。這如何得知？如果這樣想：『我滅度眾生，我是菩薩。』應當知道這是有我慢的人，不是真正意義上的菩薩。爲了顯示這個道理，經中說：『所以如來說一切法無眾生』，如果菩薩有眾生之念，就不能得到妙身、大身。

在那上求佛地的過程中，爲了清凈國土三摩缽帝（Samapatti）的緣故，經中說：『須菩提（Subhuti）！如果菩薩這樣說：『我應當成就莊嚴國土。』那就不是菩薩。』這個意義是爲了在共見正行中轉變，爲了斷除這種想法，安立第一義，經中說：『即非莊嚴，如來說名為莊嚴國土』等等。又，經中說：『須菩提（Subhuti）！』

【English Translation】 English version: All those dharmas, their essence is not established. For the sake of establishing the ultimate meaning, the sutra says, 'Subhuti! All dharmas are not dharmas; therefore, they are called all dharmas.'

For the sake of entering the path of enlightenment, the sutra says, 'Subhuti! For example, someone has a wondrous body, a great body,' and so on. This shows that upon entering the path of enlightenment, one gains wisdom and thus abandons arrogance. How does one gain wisdom? Because there are two kinds of wisdom: the wisdom of embracing lineage and the wisdom of equality. If one gains the wisdom of embracing lineage, one will be born into the family of the Tathagata (Tathagata), and one will be destined to inherit the Buddha's seed. This is the wisdom of embracing lineage. Having gained this wisdom, one can attain a wondrous body. If one has long wished to be born into this family, and having been born, one attains that body, this is called the wisdom of equality of the wondrous body. Furthermore, there are five causes and conditions for equality: equality of coarseness and evil, equality of the non-self of dharmas, equality of cessation, equality of non-expectation, and equality of all Bodhisattvas' attainment of the path. Because of attaining these equalities, one can become a great body, a great body that embraces all sentient beings. Within that body, one establishes neither self nor other. Therefore, the sutra says, 'What the Tathagata (Tathagata) speaks of as someone having a wondrous body, a great body, is not a body; therefore, the Tathagata (Tathagata) calls it a wondrous body, a great body,' and so on. This establishes the ultimate meaning within the wondrous body and so on. These and so on are for gaining wisdom. How does one abandon arrogance? As the sutra says, 'If a Bodhisattva says,' and so on. How can this be known? If one thinks, 'I liberate sentient beings; I am a Bodhisattva,' one should know that this is an arrogant person, not a Bodhisattva in the true sense. To show this, the sutra says, 'Therefore, the Tathagata (Tathagata) says that all dharmas are without sentient beings.' If a Bodhisattva has the thought of sentient beings, then one cannot attain a wondrous body or a great body.

In the process of seeking the Buddha-ground, for the sake of the Samapatti (Samapatti) of purifying the Buddha-land, the sutra says, 'Subhuti! If a Bodhisattva says, 'I shall accomplish the adornment of the Buddha-land,' then that is not a Bodhisattva.' This meaning is for transforming within the common view of right practice. To cut off this thought, the ultimate meaning is established. The sutra says, 'It is not adornment; the Tathagata (Tathagata) calls it the adornment of the Buddha-land,' and so on. Furthermore, the sutra says, 'Subhuti!'

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若菩薩信解無我法、無我法」者，此言為二種無我故，謂人無我、法無我。又，經言「如來說名菩薩、菩薩」者，為于彼二種無我中二種正覺故。此等云何顯示？若言「我成就」，即為人我取；「莊嚴國土」者，是法我取。此非菩薩。

為見智凈具足故，經言「須菩提！于意云何？如來有肉眼不」如是等。如來不唯有慧眼，為令知見凈勝故，顯示有五種眼，若異此則唯求慧眼見凈故。于中，略說有四種眼，謂：色攝，第一義諦攝，世諦攝，一切種一切應知攝。色攝復有二種，謂法果、修果，此為五眼粗境界故。是初色攝第一義智力故，世智不顛倒轉，是故第一義諦攝在先。于中，為人說法，若彼法為彼人施設，此智說名法眼。一切應知中一切種無功用智，說名佛眼。此等名為見凈。如經說恒河等譬喻「所有若干種心住，我悉知」等，此為智凈。于中，心住者，謂三世心。若干種者，應知有二種，謂染及凈，即是共欲心、離欲心等。世者，謂過去等分。於此二中安立第一義故，經言「心住者，即為非住」，乃至「過去心不可得」等。于中，過去心不可得者，已滅故；未來者，未有故；現在者，第一義故。為應知中證故，安立見；為教彼彼眾生寂靜心故，安立智。於此智凈中，說心住即非心住。如是見凈中，何故不

【現代漢語翻譯】 現代漢語譯本： 如果菩薩相信並理解『無我法』，這裡的『無我法』指的是兩種無我，即人無我和法無我。此外，經文說『如來說名為菩薩、菩薩』，這是因為他們在兩種無我中獲得了兩種正確的覺悟。這些如何體現呢？如果說『我成就了』，這就是人我執；『莊嚴國土』，這是法我執。這些都不是菩薩應有的。

爲了使見智清凈圓滿，經文說『須菩提！于意云何？如來有肉眼不』等等。如來不僅僅有慧眼，爲了讓人們知道見的清凈殊勝，所以顯示有五種眼。如果不是這樣，那就只是追求用慧眼來見清凈了。其中，簡略地說有四種眼，即：色所攝、第一義諦所攝、世諦所攝、一切種一切應知所攝。色所攝又有兩種，即法果和修果，這是五眼所能見的粗略境界。因為最初的色所攝是第一義智的力量，所以世俗的智慧不會顛倒運轉，因此第一義諦所攝放在前面。其中，為他人說法，如果這個法是為這個人而施設的，這種智慧就叫做法眼。在一切應知中，一切種類的無功用智，叫做佛眼。這些叫做見凈。如經文用恒河等的譬喻所說『所有若干種心住，我悉知』等等，這是智凈。其中，心住指的是過去、現在、未來三世的心。若干種，應該知道有兩種，即染和凈，也就是與慾望相應的心和脫離慾望的心等等。世，指的是過去等等的區分。爲了在這兩者中安立第一義，經文說『心住者，即為非住』，乃至『過去心不可得』等等。其中，過去心不可得，是因為已經滅亡了；未來心不可得，是因為還沒有產生；現在心不可得，是因為是第一義的。爲了在應知中證悟，所以安立見；爲了教導那些眾生獲得寂靜的心，所以安立智。在這智凈中，說心住即非心住。像這樣，在見凈中，為什麼不...

【English Translation】 English version: If a Bodhisattva believes and understands the 'non-self dharma' (anatta-dharma), this 'non-self dharma' refers to two kinds of non-self, namely the non-self of person (pudgala-nairatmya) and the non-self of phenomena (dharma-nairatmya). Furthermore, the sutra says 'The Tathagata (Tathagata) is named Bodhisattva, Bodhisattva,' because they have attained two kinds of correct enlightenment in the two kinds of non-self. How are these manifested? If one says 'I have achieved,' that is the attachment to the self of person; 'adorning the Buddha-land' (Buddha-kshetra), that is the attachment to the self of phenomena. These are not what a Bodhisattva should have.

In order to make the purity of vision and wisdom complete, the sutra says 'Subhuti (Subhuti)! What do you think? Does the Tathagata have the physical eye (mamsa-caksu)?' and so on. The Tathagata does not only have the wisdom eye (prajna-caksu), but in order to let people know the purity and excellence of vision, it is shown that there are five kinds of eyes. If it were not so, then one would only seek to see purity with the wisdom eye. Among them, briefly speaking, there are four kinds of eyes, namely: those included in form (rupa), those included in the ultimate truth (paramartha-satya), those included in conventional truth (samvriti-satya), and those included in all kinds of all that should be known. Those included in form again have two kinds, namely the fruit of dharma (dharma-phala) and the fruit of practice (bhavana-phala), these are the coarse realms that the five eyes can see. Because the initial inclusion in form is the power of the wisdom of the ultimate truth, the worldly wisdom does not turn upside down, therefore the inclusion in the ultimate truth is placed first. Among them, when teaching the dharma to others, if this dharma is established for this person, this wisdom is called the dharma eye (dharma-caksu). In all that should be known, all kinds of effortless wisdom (anabhoga-jnana) is called the Buddha eye (Buddha-caksu). These are called purity of vision. As the sutra says using the metaphor of the Ganges River (Ganga) and so on, 'All kinds of mental states (citta-sthiti) that exist, I know them all,' and so on, this is purity of wisdom. Among them, mental states refer to the minds of the three times (trikala): past, present, and future. 'Several kinds' should be known to be of two kinds, namely defiled (sasrava) and pure (anasrava), that is, minds corresponding to desire (kama) and minds detached from desire (viraga), and so on. 'Time' refers to the distinctions of past and so on. In order to establish the ultimate meaning in these two, the sutra says 'Mental states are non-states,' and even 'The past mind is unattainable,' and so on. Among them, the past mind is unattainable because it has already ceased; the future mind is unattainable because it has not yet arisen; the present mind is unattainable because it is of the ultimate meaning. In order to realize the proof in what should be known, vision is established; in order to teach those beings to obtain a peaceful mind, wisdom is established. In this purity of wisdom, it is said that mental states are non-mental states. Like this, in the purity of vision, why not...

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說眼即非也？以一住處故，見、智凈后安立第一義故，初亦得成就。

為福自在具足故，經言「此三千大千世界」等。于中，亦安立第一義故，經言「須菩提！若福聚有實」等。于身具足中，為好具足故，經言「須菩提！于意云何？以色身成就見如來不」如是等。于中，亦以安立第一義故，經言「如來說非成就」等。為相身具足故，經言「須菩提！于意云何？可以相具足見如來不」如是等。為語具足故，經言「須菩提！于意云何？汝謂如來作是念『我說法』也」如是等。于中，安立第一義故，經言「如來說法、說法者」等。

於心具足中，爲念處故，經言「世尊！頗有眾生於未來世聞說是法」等，此處於諸眾生中顯示如世尊念處故。彼非眾生者，第一義故。非不眾生者，世諦故。是人即為希有第一者，顯示說第一義是不共及相應故。此文如前說。于彼心具足中，為正覺故，經言「頗有法如來於阿耨多羅三藐三菩提得正覺也」如是等。于中，無有法者，為離有見過已，顯示菩提及菩提道故。彼復顯示菩提有二種因緣，謂：阿耨多羅語故，三藐三佛陀語故。于中，經言「微塵許法不可得、不可有」者，此為阿耨多羅語故，此顯示菩提自相故、菩提解脫相故。彼中，無微塵許法有體，是故亦無可得、亦無所有應

【現代漢語翻譯】 現代漢語譯本： 說眼睛所見並非實有嗎？因為眼睛所見停留在一個地方的緣故，在見解和智慧清凈之後，才能安立第一義諦，最初也能因此而成就。

爲了福德自在具足的緣故，經中說『此三千大千世界』等等。其中，也安立了第一義諦的緣故，經中說『須菩提（Subhuti，佛陀的弟子）！如果福德的積聚是真實的』等等。在色身具足中，爲了好的具足的緣故，經中說『須菩提（Subhuti，佛陀的弟子）！你認為如何？可以用具有色身的成就來看見如來（Tathagata，佛陀的稱號）嗎？』像這樣等等。其中，也因為安立第一義諦的緣故，經中說『如來說非成就』等等。爲了相好之身具足的緣故，經中說『須菩提（Subhuti，佛陀的弟子）！你認為如何？可以用相好具足來看見如來（Tathagata，佛陀的稱號）嗎？』像這樣等等。爲了言語具足的緣故，經中說『須菩提（Subhuti，佛陀的弟子）！你認為如何？你認為如來（Tathagata，佛陀的稱號）會這樣想「我在說法」嗎？』像這樣等等。其中，安立第一義諦的緣故，經中說『如來說法，說法者』等等。

在心具足中，爲了念處（Smrtyupasthana，四念住）的緣故，經中說『世尊（Bhagavan，佛陀的稱號）！是否會有眾生在未來世聽到這部經』等等，此處在諸眾生中顯示如世尊（Bhagavan，佛陀的稱號）的念處（Smrtyupasthana，四念住）的緣故。那些不是眾生的人，是因為第一義諦的緣故。那些不是非眾生的人，是因為世俗諦的緣故。這個人就是希有第一的人，顯示說第一義諦是不共的以及相應的緣故。這段文字如前面所說。在那個心具足中，爲了正覺（Sambodhi，完全覺悟）的緣故，經中說『是否有法是如來（Tathagata，佛陀的稱號）在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）中得到正覺的呢？』像這樣等等。其中，沒有法，是爲了離開有見過的，顯示菩提（Bodhi，覺悟）以及菩提道（Bodhipath，覺悟之道）的緣故。那裡又顯示菩提（Bodhi，覺悟）有兩種因緣，就是：阿耨多羅（Anuttara，無上）的語言的緣故，三藐三佛陀（Samyak-sambuddha，正等覺者）的語言的緣故。其中，經中說『微塵許的法都不可得、不可有』，這是因為阿耨多羅（Anuttara，無上）的語言的緣故，這顯示菩提（Bodhi，覺悟）的自相的緣故，菩提（Bodhi，覺悟）解脫相的緣故。其中，沒有微塵許的法有自體，因此也沒有可得的，也沒有所有應該。

【English Translation】 English version: Is it said that what the eye sees is not real? Because what the eye sees stays in one place, only after the purification of seeing and wisdom can the ultimate truth be established, and the beginning can also be accomplished.

For the sake of complete and unhindered merit, the sutra says 'This three-thousand great thousand world' and so on. Among them, because the ultimate truth is also established, the sutra says 'Subhuti (佛陀的弟子)! If the accumulation of merit is real' and so on. In the completeness of the physical body, for the sake of good completeness, the sutra says 'Subhuti (佛陀的弟子)! What do you think? Can the Tathagata (佛陀的稱號) be seen with the accomplishment of a physical body?' and so on. Among them, also because the ultimate truth is established, the sutra says 'The Tathagata says it is not an accomplishment' and so on. For the sake of the completeness of the body of marks, the sutra says 'Subhuti (佛陀的弟子)! What do you think? Can the Tathagata (佛陀的稱號) be seen with the completeness of marks?' and so on. For the sake of the completeness of speech, the sutra says 'Subhuti (佛陀的弟子)! What do you think? Do you think the Tathagata (佛陀的稱號) would think, "I am teaching the Dharma"?' and so on. Among them, because the ultimate truth is established, the sutra says 'The Tathagata teaches the Dharma, the one who teaches the Dharma' and so on.

In the completeness of the mind, for the sake of the mindfulness (Smrtyupasthana, 四念住), the sutra says 'Bhagavan (佛陀的稱號)! Will there be beings in the future who hear this Dharma?' and so on. Here, among all beings, it is shown like the mindfulness (Smrtyupasthana, 四念住) of the Bhagavan (佛陀的稱號). Those who are not beings are because of the ultimate truth. Those who are not non-beings are because of the conventional truth. This person is the rare and foremost one, showing that speaking of the ultimate truth is unique and corresponding. This passage is as said before. In that completeness of mind, for the sake of perfect enlightenment (Sambodhi, 完全覺悟), the sutra says 'Is there any Dharma that the Tathagata (佛陀的稱號) attained perfect enlightenment (Sambodhi, 完全覺悟) in Anuttara-samyak-sambodhi (無上正等正覺)?' and so on. Among them, there is no Dharma, in order to leave behind what has been seen, showing Bodhi (覺悟) and the Bodhipath (覺悟之道). There it is again shown that Bodhi (覺悟) has two causes, namely: the words of Anuttara (無上), and the words of Samyak-sambuddha (正等覺者). Among them, the sutra says 'Even a particle of dust of Dharma cannot be obtained, cannot exist', this is because of the words of Anuttara (無上), this shows the self-nature of Bodhi (覺悟), the liberation aspect of Bodhi (覺悟). Among them, no particle of dust of Dharma has its own substance, therefore there is nothing to be obtained, and nothing that should be owned.

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知。經言「複次，須菩提！是法平等」者，為三藐三佛陀語故，顯示菩提者人平等相。于中，平等者，以菩提法故，得知是佛。此中，經言「無有高下」者，顯示一切諸佛第一義中壽命等無高下故。經言「無壽者、無眾生得彼平等阿耨多羅三藐三菩提」者，顯示菩提于生死法平等相故。經言「一切善法，得正覺」者，顯示菩提道故。經言「所言善法、善法者，如來說非善法」等，此安立第一義相故。

于彼心具足中，為施設大利法故，經言「三千大千世界中，所有須彌」如是等。于中，為安立第一義教授故，經言「如來頗作是念『我度眾生』耶」如是等。如來則有我等取者，此有何義？如來如爾焰而知，是故，若有眾生想，如來則為有我取。若實無我，而言有我取，為離此著故，經言「須菩提！我取者，即為非取」如是等。是故，但小兒凡夫有如是取故，經言「須菩提！凡夫、凡夫者，如來說非凡夫，是名凡夫」故。

于彼心具足中，為攝法身故，經言「須菩提！于意云何？應以相成就見如來不」如是等。于中，初偈顯示如所不應見、不可見故。云何不可見？諸見世諦故。是人行邪靜者，定名為靜，以得禪者說名寂靜者故。又復禪名思惟修故，于中，思者，意所攝；修者，識所攝。言寂靜者，即說意及識

【現代漢語翻譯】 現代漢語譯本：知。經文說：『再者，須菩提！此法是平等的』，因為這是三藐三佛陀（Sammyak-sambuddha，正等覺者）所說，顯示了證得菩提（Bodhi，覺悟）的人的平等之相。其中，『平等』是指，因為菩提之法，才能得知是佛。這裡，經文說『沒有高下』，顯示了一切諸佛在第一義諦（Paramārtha，勝義諦）中壽命等沒有高下之分。經文說『沒有壽者、沒有眾生能得到那平等的阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）』，顯示了菩提對於生死之法是平等的。經文說『一切善法，得正覺』，顯示了菩提之道。經文說『所說的善法、善法，如來說不是善法』等等，這是爲了安立第一義諦之相。 在彼心具足中，爲了施設大利益之法，經文說『三千大千世界中，所有的須彌（Sumeru，妙高山）』等等。其中，爲了安立第一義諦的教授，經文說『如來難道會這樣想「我度化了眾生」嗎？』等等。如果如來有我等之想，這有什麼意義呢？如來如實地了知實相，因此，如果如來有眾生之想，如來就有了我執。如果實際上沒有我，卻說有我執，爲了遠離這種執著，經文說『須菩提！我執，就不是執著』等等。因此，只有小兒凡夫才有這樣的執著，所以經文說『須菩提！凡夫、凡夫，如來說不是凡夫，這叫做凡夫』。 在彼心具足中，爲了攝取法身（Dharmakāya，法身），經文說『須菩提！你認為如何？應該以具足相貌來見如來嗎？』等等。其中，最初的偈頌顯示了不應該見、不可見的原因。為什麼不可見呢？因為諸見都是世俗諦（Saṃvṛti-satya，世俗諦）。這些人行於邪靜，必定被稱作靜，因為得到禪定的人被稱為寂靜者。而且禪定名為思惟修，其中，『思』是意所攝，『修』是識所攝。所說的寂靜，就是指意和識。

【English Translation】 English version: Know. The scripture says, 'Furthermore, Subhuti! This Dharma is equal,' because it is spoken by Sammyak-sambuddha (Perfectly Enlightened One), showing the equality of those who attain Bodhi (Enlightenment). Among them, 'equality' means that because of the Dharma of Bodhi, one can know that it is Buddha. Here, the scripture says 'without high or low,' showing that in the ultimate truth (Paramārtha), all Buddhas have no high or low distinction in terms of lifespan, etc. The scripture says 'no being, no sentient being can attain that equal Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment),' showing that Bodhi is equal with respect to the Dharma of birth and death. The scripture says 'all good Dharmas attain perfect enlightenment,' showing the path of Bodhi. The scripture says 'what is called good Dharma, good Dharma, the Tathagata says is not good Dharma,' etc., this is to establish the aspect of the ultimate truth. Within that mind's completeness, in order to establish the Dharma of great benefit, the scripture says 'in the three thousand great thousand worlds, all the Sumeru (Mount Meru)' and so on. Among them, in order to establish the teaching of the ultimate truth, the scripture says 'Does the Tathagata have the thought, "I have liberated sentient beings"?' and so on. If the Tathagata has the thought of 'I' and so on, what is the meaning of this? The Tathagata knows reality as it is, therefore, if the Tathagata has the thought of sentient beings, the Tathagata has attachment to self. If there is actually no self, but it is said that there is attachment to self, in order to be free from this attachment, the scripture says 'Subhuti! Attachment to self is not attachment' and so on. Therefore, only childish ordinary people have such attachment, so the scripture says 'Subhuti! Ordinary people, ordinary people, the Tathagata says are not ordinary people, this is called ordinary people.' Within that mind's completeness, in order to gather the Dharmakāya (Dharma Body), the scripture says 'Subhuti! What do you think? Should the Tathagata be seen by the accomplishment of characteristics?' and so on. Among them, the initial verse shows why one should not see, cannot be seen. Why cannot be seen? Because all views are conventional truth (Saṃvṛti-satya). These people practice wrong stillness, they are definitely called stillness, because those who attain dhyana (meditation) are called tranquil ones. Furthermore, dhyana is called contemplation and cultivation, among them, 'contemplation' is gathered by the mind, 'cultivation' is gathered by the consciousness. What is called tranquility refers to the mind and consciousness.

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，此世諦所攝應知。彼不應見佛者，謂彼世諦行者。第二偈顯示如彼不應見及不應見因緣，謂初分、次分。于中，偈言以法應見佛者，法者謂真如義也。此何因緣？偈言導師法為身故。以如為緣故，出生諸佛凈身，此不可見，但應見法，故彼不應見。復何因緣故不可見？以彼法真如相故，非如言說而知，唯自證知故。不如言說者，非見，實不能知故。為顯示此義故，偈言「法體不可知」，故彼不能知。於此住處中，得顯示以法身應見如來，非以相具足故。「若爾，如來雖不應以相具足見，應以相具足為因，得阿耨多羅三藐三菩提。」為離此著故，經言「須菩提！于意云何？如來可以相具足於阿耨多羅三藐三菩提正覺也」如是等。

于彼心具足中，為不住生死、涅槃故，經言「須菩提！汝作是念：『發行菩薩乘者』」如是等。于中，經言「於法不說斷滅」者，謂如所住法而通達，不斷一切生死影像法，于涅槃自在行利益眾生事。此中，為遮一向寂靜故，顯示不住涅槃。「若不住涅槃，應受生死苦惱。」為離此著故，經言「須菩提！若善男子、善女人」乃至「是故菩薩取福德」等。于中，經言「無我」、「無生法忍」者何義？如來於有為法得自在故，無彼生、死，法、我；又非業、煩惱力生故無生，故名無我者、無

【現代漢語翻譯】 現代漢語譯本：這些應該被理解為包含在世俗諦（conventional truth）之中。那些不應該見到佛的人，指的是那些遵循世俗諦的人。第二首偈頌顯示了那些不應該見到佛以及不應該見到的因緣，即初分和次分。其中，偈頌說『以法應見佛』，這裡的『法』指的是真如的意義。這是什麼因緣呢？偈頌說『導師法為身故』。因為以真如為緣故，出生諸佛清凈之身，這是不可見的，只能見到法，所以他們不應該見到佛。又是什麼因緣導致不可見呢？因為那法是真如之相，不能通過言語來了解，只能通過自己證悟來了解。『不如言說者』，不是通過見，而是實際上不能瞭解。爲了顯示這個意義，偈頌說『法體不可知』，所以他們不能瞭解。在這個住處中，顯示了應該以法身來見如來，而不是以相貌具足來見。『如果這樣，如來雖然不應該以相貌具足來見，但應該以相貌具足為因，才能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』爲了消除這種執著，經中說『須菩提（Subhuti，解空第一的佛陀十大弟子之一）！于意云何？如來可以相具足於阿耨多羅三藐三菩提正覺也』等等。 在彼心具足中，爲了不住于生死、涅槃（Nirvana，寂滅）故，經中說『須菩提！汝作是念：『發行菩薩乘者』』等等。其中，經中說『於法不說斷滅』，指的是如所住之法而通達，不斷一切生死影像法，在涅槃中自在地行利益眾生的事業。這裡，爲了遮止一味寂靜，顯示不住于涅槃。『若不住涅槃，應受生死苦惱。』爲了消除這種執著，經中說『須菩提！若善男子、善女人』乃至『是故菩薩取福德』等。其中，經中說『無我（Anatta，非我）』、『無生法忍（anutpattika-dharma-kshanti，無生法忍）』是什麼意思？如來對於有為法得到自在，沒有那些生、死，法、我；又不是因為業、煩惱的力量而生，所以沒有生，所以名為無我者、無。

【English Translation】 English version: These should be understood as being encompassed within the conventional truth (Samvriti-satya). Those who should not see the Buddha refer to those who follow the conventional truth. The second verse reveals those who should not see [the Buddha] and the causes and conditions for not seeing [the Buddha], namely the initial part and the subsequent part. Among them, the verse says, 'One should see the Buddha through the Dharma.' Here, 'Dharma' refers to the meaning of Suchness (Tathata). What is the cause and condition for this? The verse says, 'The Teacher's Dharma is the body.' Because Suchness is the condition, the pure bodies of all Buddhas are born. This is invisible; one can only see the Dharma. Therefore, they should not see the Buddha. What is the cause and condition for this invisibility? Because that Dharma is the aspect of Suchness, it cannot be understood through words but only through self-realization. 'That which is beyond words' is not through seeing, but actually cannot be understood. To reveal this meaning, the verse says, 'The essence of the Dharma is unknowable,' so they cannot understand it. In this dwelling place, it is revealed that one should see the Tathagata (Tathagata, 如來) through the Dharma body, not through the perfection of characteristics. 'If so, although the Tathagata should not be seen through the perfection of characteristics, one should attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, 無上正等正覺) by taking the perfection of characteristics as the cause.' To eliminate this attachment, the sutra says, 'Subhuti (Subhuti, 解空第一的佛陀十大弟子之一)! What do you think? Can the Tathagata be rightly awakened to Anuttara-samyak-sambodhi through the perfection of characteristics?' and so on. Within that perfection of mind, in order not to dwell in Samsara (Samsara, 生死輪迴) and Nirvana (Nirvana, 寂滅), the sutra says, 'Subhuti! You should think thus: 'Those who have set forth on the Bodhisattva (Bodhisattva, 菩薩) path'' and so on. Among them, the sutra says, 'One does not speak of annihilation in the Dharma,' which refers to understanding in accordance with the Dharma in which one dwells, not cutting off all the Dharma of the images of Samsara, and freely performing the work of benefiting sentient beings in Nirvana. Here, in order to prevent one-sided stillness, it is shown that one does not dwell in Nirvana. 'If one does not dwell in Nirvana, one should suffer the afflictions of Samsara.' To eliminate this attachment, the sutra says, 'Subhuti! If a good man or good woman' and so on, up to 'Therefore, the Bodhisattva takes up merit' and so on. Among them, what is the meaning of the sutra saying 'No-self (Anatta, 非我)' and 'Acceptance of the non-origination of all dharmas (anutpattika-dharma-kshanti, 無生法忍)'? Because the Tathagata has attained freedom in conditioned dharmas, there is no birth, death, Dharma, or self; and also, it is not born from the power of karma and afflictions, so there is no birth, therefore it is called no-self, no.

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生者。此中雲何得顯示？如說攝取余福，尚于生死中不受苦惱，何況菩薩于無我、無生法中得忍已，所生福德，勝多於彼。經言「須菩提！菩薩不應受福聚」者，此顯示不住生死故。若住生死，即受福聚。經言「須菩提言：『不應受福聚耶』」者，此有何義？以世尊于余處說應受福聚故。經言「世尊言：『受福聚，不取福聚，是名受福而不取』」者，此顯示以方便應受，而不應取，如前已說。

於行住心具足中，為威儀行住故，經言「須菩提！若有人言：『如來若去若來』」等。于中，行者，謂去來；住者，謂餘威儀。為破名色身自在行住故，經言「須菩提！若善男子、善女人，以三千大千世界所有微塵」等。于中，細末方便及無所見方便等，此破如前說應知。經言「彼微塵聚甚多」者，是細末方便。經言「世尊！若微塵聚有者，世尊則不說微塵聚」等，是為無所見方便。此說有何義？若微塵聚第一義中是有者，世尊則不說非聚。「世尊說微塵聚，非聚，是名微塵聚」者，以此聚體不成就故。若異此者，雖不說，亦自知是聚，何義須說？經言「如來說即非世界」者，此是無所見方便，此破名身，亦如前說應知。于中，世界者，為明眾生世故，彼唯名身得名，經言「世尊！若世界是有者，即為有摶取」者。于中，

為並說若世界、若微塵界故，有二種摶取，謂一摶取及差別摶取。眾生類、眾生世界有者，此為一摶取。微塵有者，此為差別摶取，以取微塵聚集故。經言「如來說摶取，即非摶取」者，此上座須菩提安立第一義故；世尊為成就如是義故。說「摶取者，即是不可以言說說」等，此何所顯示？世諦言說故，有彼摶取；第一義故，彼法不可說。彼小兒凡夫如言說取，非第一義。

已說無所見方便，破義未說。無所見中，入相應三昧時不分別，謂：如所不分別，及何人、何法、何方便、云何不分別？此後具說。經言「須菩提！若有人如是言：『如來說我見』」等，此等顯示如所不分別。云何得顯？如外道說我，如來說為我見故，安置人無我；又為說有此我見故，安置法無我。若有彼我見，是見所攝。如是觀察，菩薩入相應三昧時，不復分別，即此觀察為入方便。經言「須菩提！菩薩乘發行」者，此顯示何人無分別。經言「於一切法」者，此顯示於何法不分別。經言「應如是知，應如是見，應如是勝解」者，此顯示增上心、增上智故，于無分別中知、見、勝解。于中，若智依止奢摩他故知，依止毗缽舍那故見，此二依止三摩提故勝解。以三摩提自在故，解內攀緣影像，彼名勝解。經言「如是知解已，而不住法想」者，此

【現代漢語翻譯】 現代漢語譯本： 爲了說明世界和微塵世界，存在兩種執取，即一種執取和差別執取。眾生種類和眾生世界屬於一種執取。微塵的存在屬於差別執取，因為它是對微塵的聚集的執取。經文中說『如來說執取，即非執取』，這是上座須菩提爲了確立第一義諦的緣故；世尊爲了成就這樣的意義而說。說『執取，就是不可以言語表達』等等，這顯示了什麼？在世俗諦的言說中，存在那種執取；在第一義諦中，那種法是不可說的。那些小孩子和凡夫按照言語來執取，而不是第一義諦。

已經說了無所見的方便，但破除意義的部分還沒有說。在無所見中，進入相應的禪定時不分別，即：如何不分別，以及什麼人、什麼法、什麼方便、如何不分別？這些將在後面詳細說明。經文中說『須菩提！如果有人這樣說：『如來說我見』等等』，這些顯示瞭如何不分別。如何才能顯示呢？就像外道說我，如來說這是我見，因此安置人無我；又爲了說明有這種我見，因此安置法無我。如果存在那種我見，就被見所攝。這樣觀察，菩薩在進入相應的禪定時，不再分別，這種觀察就是進入的方便。經文中說『須菩提！菩薩以乘發起』，這顯示了什麼人不分別。經文中說『於一切法』，這顯示了對於什麼法不分別。經文中說『應如是知，應如是見，應如是勝解』，這顯示了由於增上心和增上智，在無分別中知、見、勝解。其中，如果智慧依止奢摩他（Śamatha，止）而知，依止毗缽舍那（Vipaśyanā，觀）而見，這二者依止三摩提（Samādhi，定）而勝解。因為三摩提的自在，理解內在攀緣的影像，這被稱為勝解。經文中說『如是知解已，而不住法想』，這...

【English Translation】 English version: To explain the world and the world of dust particles, there are two kinds of grasping: one grasping and differential grasping. Sentient beings and the world of sentient beings belong to one grasping. The existence of dust particles belongs to differential grasping, because it is the grasping of the aggregation of dust particles. The sutra says, 'The Tathagata speaks of grasping, which is not grasping,' this is because the Venerable Subhuti establishes the ultimate meaning; the World Honored One speaks to accomplish such meaning. Saying 'Grasping is that which cannot be expressed in words,' etc., what does this reveal? In conventional truth speech, there is that grasping; in ultimate truth, that dharma is inexpressible. Those children and ordinary people grasp according to words, not according to ultimate truth.

The means of non-seeing have been explained, but the part about refuting meaning has not yet been explained. In non-seeing, there is no discrimination when entering the corresponding samadhi, namely: how not to discriminate, and what person, what dharma, what means, and how not to discriminate? These will be explained in detail later. The sutra says, 'Subhuti! If someone says, 'The Tathagata speaks of self-view,' etc.,' these show how not to discriminate. How can it be shown? Just as the heretics speak of self, the Tathagata says this is self-view, therefore establishing the non-self of persons; and to explain that there is this self-view, therefore establishing the non-self of dharmas. If there is that self-view, it is included in view. Observing in this way, when a Bodhisattva enters the corresponding samadhi, they no longer discriminate, and this observation is the means of entering. The sutra says, 'Subhuti! The Bodhisattva sets out with the vehicle,' this shows which person does not discriminate. The sutra says, 'In all dharmas,' this shows which dharma is not discriminated. The sutra says, 'One should know thus, see thus, and understand thus,' this shows that due to increased mind and increased wisdom, one knows, sees, and understands in non-discrimination. Among them, if wisdom relies on Śamatha (止, calming) to know, and relies on Vipaśyanā (觀, insight) to see, these two rely on Samādhi (定, concentration) to understand. Because of the freedom of Samadhi, one understands the images of internal clinging, this is called understanding. The sutra says, 'Having known and understood thus, one does not abide in the thought of dharma,' this...

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正顯示無分別。經言「法想、法想者，即非法想，是名法想」者，此顯示法想中不共義及相應義，如前已說。

如是一切住處中，相應三摩提方便亦爾應知。欲愿及攝散二種，如前所說，更無別義，是故不復說其方便。

于彼心具足中，為說法無染故，經言「須菩提！若有菩薩，以滿無量阿僧祇世界七寶」等。此何所顯示？以有如是大利益故，決定實演說；如是演說，而無所染。經言「云何演說，而不演說，是名演說」者，此有何義？顯示不可言說故。不演說彼法有可說體，應如是演說；若異此者，則為染說，以顛倒義故。又，如是說時，不求信敬等，亦為無染說法。

于彼心具足中，為生死不染故，說星、翳、燈等偈，此義如前說。

若聞如是義，　　于大乘無覺， 　我念過有石，　　究竟無因故。 　下人於此深大法，　　不能覺知及信向， 　世間眾人多如此，　　是以此法成荒廢。

《金剛斷割般若波羅蜜論》竟。阿僧伽作。

金剛般若論卷下

【現代漢語翻譯】 現代漢語譯本： 正顯示無分別。經中說『法想、法想（Dharma-samjna，對法的概念）者，即非法想，是名法想』，這顯示了法想中不共的意義以及相應的意義，如同前面已經說過的。 像這樣，在一切住處中，相應的禪定（Samadhi）方便也應當知道。對於欲愿和攝散這兩種，如同前面所說，沒有別的意義，所以不再重複說明其方便。 在那心具足中，爲了說法沒有染著，經中說『須菩提（Subhuti）！若有菩薩，以滿無量阿僧祇（Asankhya）世界七寶』等等。這顯示了什麼？因為有這樣大的利益，所以決定真實地演說；像這樣演說，而沒有任何染著。經中說『云何演說，而不演說，是名演說』，這有什麼意義？顯示了不可言說。不演說那法有可說的體性，應當像這樣演說；如果不是這樣，那就是染著地說，因為有顛倒的意義。而且，像這樣說的時候，不求信敬等等，也是沒有染著地說法。 在那心具足中，爲了生死不染著，說了星、翳、燈等偈，這意義如同前面所說。 若聞如是義，于大乘無覺， 我念過有石，究竟無因故。 下人於此深大法，不能覺知及信向， 世間眾人多如此，是以此法成荒廢。 《金剛斷割般若波羅蜜論》完。阿僧伽（Asanga）作。 金剛般若論卷下

【English Translation】 English version: It correctly shows non-discrimination. The sutra says, 'Dharma-samjna (法想, concept of Dharma), Dharma-samjna, is actually non-Dharma-samjna; this is called Dharma-samjna,' which reveals the uncommon meaning and the corresponding meaning within Dharma-samjna, as previously explained. Likewise, in all abodes, the corresponding Samadhi (三摩提, concentration) methods should also be understood. As for desire and gathering-scattering, as mentioned before, there is no other meaning, so their methods are not repeated. Within that completeness of mind, to explain the Dharma without defilement, the sutra says, 'Subhuti (須菩提)! If there is a Bodhisattva who fills countless Asankhya (阿僧祇) worlds with the seven treasures,' and so on. What does this reveal? Because there is such great benefit, it is determined to truly expound; expounding in this way, without any defilement. The sutra says, 'How is it expounded, yet not expounded; this is called expounding?' What is the meaning of this? It shows that it is inexpressible. Not expounding that the Dharma has an expressible nature, one should expound in this way; if it is otherwise, then it is defiled speaking, because it has a reversed meaning. Moreover, when speaking in this way, not seeking faith and respect, etc., is also speaking the Dharma without defilement. Within that completeness of mind, to be undefiled by birth and death, the verses of stars, illusions, lamps, etc., are spoken, the meaning of which is as previously explained. If one hears such meaning, and has no awakening to the Mahayana, I think it is like a stone, ultimately without cause. Inferior people cannot perceive or have faith in this profound Dharma, Most people in the world are like this, therefore this Dharma becomes desolate. The End of 'The Diamond Cutter Perfection of Wisdom Treatise'. Made by Asanga (阿僧伽). Diamond Sutra Treatise, Volume 2

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