T25n1510b_金剛般若波羅蜜經論
大正藏第 25 冊 No. 1510b 金剛般若波羅蜜經論
◎金剛般若波羅蜜經論捲上(亦名金剛能斷般若)
無著菩薩造
隋南天竺三藏法師達摩岌多譯
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。
論曰：
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，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，上座須菩提最初經云：「白佛言：『希有，世尊！如來、應供、正遍知，善護念諸菩薩，善付囑諸菩薩。』」如是等。
二發起行相者，如經「云何菩薩大乘中，發阿耨多羅三藐三菩提心」如是等。
三行所住處者，謂彼發起行相所住處也。此復有十八種應知：
一、發心。經言「諸菩薩生如
【現代漢語翻譯】 現代漢語譯本
大正藏第 25 冊 No. 1510b 金剛般若波羅蜜經論
◎金剛般若波羅蜜經論捲上(亦名金剛能斷般若)
無著菩薩造
隋南天竺三藏法師達摩岌多譯
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（Pāramitā，到彼岸）， 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。
論曰：
成立七種義句已，此般若波羅蜜（Pāramitā，到彼岸）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，于般若波羅蜜（Pāramitā，到彼岸）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（Pāramitā，到彼岸），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（Subhūti）最初經云：『白佛言：『希有，世尊！如來（Tathāgata）、應供（Arhat）、正遍知（Samyak-saṃbuddha），善護念諸菩薩（Bodhisattva），善付囑諸菩薩（Bodhisattva）。』』如是等。
二發起行相者，如經『云何菩薩（Bodhisattva）大乘中，發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）』如是等。
三行所住處者，謂彼發起行相所住處也。此復有十八種應知：
一、發心。經言『諸菩薩（Bodhisattva）生如
【English Translation】 English version
T25 No. 1510b Treatise on the Diamond Prajñāpāramitā Sūtra
◎ Treatise on the Diamond Prajñāpāramitā Sūtra, Volume 1 (also known as the Diamond Cutter Prajñā)
By Bodhisattva Asaṅga
Translated by Tripiṭaka Master Dharmagupta from South India of the Sui Dynasty
Born of the Buddha-dharma, without equal, Revealing the Dharma-realm as the foremost; The diamond-like, indestructible collection of phrases and meanings, That all sages cannot enter. This small Diamond Pāramitā (Pāramitā, Perfection of Wisdom, 'to the other shore'), Manifests its power with such a name; The teachings and meanings spoken by the wise, Having heard, may they be turned to benefit us. Taking refuge in those and these, All with upright minds, we bow in reverence; I shall diligently establish those meanings, Explaining the continuity for self and others.
Treatise:
Having established the seven types of meaning-sentences, this Prajñāpāramitā (Pāramitā, Perfection of Wisdom, 'to the other shore') is then established. The seven meaning-sentences are: 1. unbroken lineage, 2. the aspect of initiating practice, 3. the dwelling place of practice, 4. the antidote, 5. non-loss, 6. ground, 7. establishing the name. These seven meanings are established in the Prajñāpāramitā (Pāramitā, Perfection of Wisdom, 'to the other shore') Sūtra, hence they are called meaning-sentences. Among them, the first six meaning-sentences reveal the ultimate achievement of the Bodhisattva's actions, and the seventh meaning-sentence reveals the establishment of this Dharma-gate; thus, it should be understood.
This Prajñāpāramitā (Pāramitā, Perfection of Wisdom, 'to the other shore') is prevalent in the world for the sake of the unbroken Buddha-seed. To reveal the meaning of the unbroken Buddha-seed, the elder Subhūti (Subhūti) initially said in the Sūtra: 'The Buddha said: 『Rare, World-Honored One! The Tathāgata (Tathāgata), Arhat (Arhat), Samyak-saṃbuddha (Samyak-saṃbuddha), well protects and remembers all Bodhisattvas (Bodhisattva), well entrusts all Bodhisattvas (Bodhisattva).』』』 Thus, and so on.
The second is the aspect of initiating practice, as in the Sūtra: 『How does a Bodhisattva (Bodhisattva) in the Mahāyāna generate the mind of anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta, unsurpassed, complete and perfect enlightenment)?』 Thus, and so on.
The third is the dwelling place of practice, which refers to the dwelling place of the aspect of initiating practice. This again has eighteen types that should be known:
- Generating the mind. The Sūtra says, 『When Bodhisattvas (Bodhisattva) are born, such as』
是心，所有一切眾生」如是等。二、波羅蜜相應行。經言「不住於事，行於佈施」如是等。三、欲得色身。經言「須菩提！于意云何？可以相成就見如來不」如是等。四、欲得法身。經言「須菩提白佛言：『世尊！頗有眾生於未來世』」如是等。五、于修道得勝中無慢。經言「須陀洹能作是念」如是等。六、不離佛出時。經言「于意云何？如來昔在然燈佛所」如是等。七、愿凈佛土。經言「須菩提！若菩薩作是言：『我莊嚴佛國土。』」如是等。八、成熟眾生。經言「須菩提！譬如有人，身如須彌山王」如是等。九、遠離隨順外論散亂。經言「須菩提！于意云何？如恒河中所有沙數」如是等。十、色及眾生身摶取中觀破相應行。經言「須菩提！于意云何？三千大千世界所有微塵」如是等。十一、供養給侍如來。經言「須菩提！于意云何？可以三十二大人相見如來不」如是等。十二、遠離利養及疲乏、熱惱故不起精進及退失等。經言「須菩提！若善男子、善女人，以恒河沙等身」如是等。十三、忍苦。經言「如來說忍波羅蜜」如是等。十四、離寂靜味。經言「須菩提！若善男子、善女人，能於此法門受持、讀誦、修行」如是等。十五、于證道時遠離喜動。經言「世尊！云何菩薩發阿耨多羅三藐三菩提心」如是等。十六、
【現代漢語翻譯】 現代漢語譯本 一、是心，所有一切眾生』如是等：指的是菩提心，涵蓋一切眾生。 二、波羅蜜相應行：經文說『不住於事，行於佈施』如是等：指的是以般若智慧為指導，行佈施等六波羅蜜（Pāramitā，到達彼岸的方法）。 三、欲得色身：經文說『須菩提（Subhūti，佛陀的弟子）！于意云何？可以相成就見如來（Tathāgata，如來）不』如是等：指的是不應執著于佛陀的色相。 四、欲得法身：經文說『須菩提白佛言：『世尊（Lokajyestha，佛陀的尊稱）！頗有眾生於未來世』如是等：指的是應追求佛陀的法身，即真理的體現。 五、于修道得勝中無慢：經文說『須陀洹（Srotaāpanna，入流者）能作是念』如是等：指的是即使證得初果，也不應生起驕慢之心。 六、不離佛出時：經文說『于意云何？如來昔在然燈佛（Dīpankara，過去佛之一）所』如是等：指的是要珍惜佛法住世的時期，努力修行。 七、愿凈佛土：經文說『須菩提！若菩薩（Bodhisattva，菩薩）作是言：『我莊嚴佛國土。』』如是等：指的是菩薩應發願莊嚴清凈的佛國凈土。 八、成熟眾生：經文說『須菩提！譬如有人，身如須彌山王（Sumeru，佛教宇宙觀中的聖山）』如是等：指的是菩薩應以各種方式幫助眾產生熟，最終解脫。 九、遠離隨順外論散亂：經文說『須菩提！于意云何？如恒河（Ganges）中所有沙數』如是等：指的是要遠離外道的邪說，避免心神散亂。 十、色及眾生身摶取中觀破相應行：經文說『須菩提！于意云何？三千大千世界所有微塵』如是等：指的是要以中觀的智慧，破除對色相和眾生身的執著。 十一、供養給侍如來：經文說『須菩提！于意云何？可以三十二大人相見如來不』如是等：指的是不應執著于如來的三十二相，而應以法供養。 十二、遠離利養及疲乏、熱惱故不起精進及退失等：經文說『須菩提！若善男子、善女人，以恒河沙等身』如是等：指的是要遠離名利，克服懈怠，精進修行。 十三、忍苦：經文說『如來說忍波羅蜜』如是等：指的是要修習忍辱波羅蜜，忍受各種苦難。 十四、離寂靜味：經文說『須菩提！若善男子、善女人，能於此法門受持、讀誦、修行』如是等：指的是不應貪戀寂靜的禪定，而應積極入世度化眾生。 十五、于證道時遠離喜動：經文說『世尊！云何菩薩發阿耨多羅三藐三菩提心（Anuttarā-samyak-sambodhi，無上正等正覺）』如是等：指的是即使證得菩提，也不應過於欣喜激動。 十六、
【English Translation】 English version 1. 'It is the mind, all sentient beings' and so on: This refers to the Bodhi mind, encompassing all sentient beings. 2. Practice corresponding to Pāramitā (perfection): The scripture says 'Not dwelling on things, practicing giving' and so on: This refers to practicing the six Pāramitās (methods to reach the other shore), such as giving, guided by Prajna (wisdom). 3. Desiring to obtain the Rūpakāya (form body): The scripture says 'Subhūti (Buddha's disciple)! What do you think? Can the Tathāgata (Thus Come One) be seen by the accomplishment of characteristics?' and so on: This refers to not being attached to the physical form of the Buddha. 4. Desiring to obtain the Dharmakāya (dharma body): The scripture says 'Subhūti said to the Buddha: 'World Honored One (Lokajyestha, a title for the Buddha)! Are there sentient beings in the future world' and so on: This refers to pursuing the Dharmakāya of the Buddha, which is the embodiment of truth. 5. No arrogance in achieving victory in cultivation: The scripture says 'A Srotaāpanna (stream-enterer) can have this thought' and so on: This refers to not developing arrogance even after attaining the first fruit of Arhatship. 6. Not being separated from the time when the Buddha appears: The scripture says 'What do you think? The Tathāgata was formerly with Dīpankara Buddha (a past Buddha)' and so on: This refers to cherishing the time when the Buddha's teachings are present in the world and striving to cultivate. 7. Vowing to purify the Buddha land: The scripture says 'Subhūti! If a Bodhisattva (enlightenment being) says: 'I adorn the Buddha land.'' and so on: This refers to a Bodhisattva making a vow to adorn a pure Buddha land. 8. Maturing sentient beings: The scripture says 'Subhūti! For example, if a person's body is like Mount Sumeru (the sacred mountain in Buddhist cosmology)' and so on: This refers to a Bodhisattva helping sentient beings mature in various ways, ultimately leading to liberation. 9. Staying away from following external theories and distractions: The scripture says 'Subhūti! What do you think? The number of sands in the Ganges (river)' and so on: This refers to staying away from heretical teachings and avoiding mental distractions. 10. Corresponding practice of contemplating emptiness to break through attachment to form and the body of sentient beings: The scripture says 'Subhūti! What do you think? The dust particles in the three thousand great thousand worlds' and so on: This refers to using the wisdom of Madhyamaka (the Middle Way) to break through attachment to form and the body of sentient beings. 11. Making offerings and serving the Tathāgata: The scripture says 'Subhūti! What do you think? Can the Tathāgata be seen by the thirty-two major marks?' and so on: This refers to not being attached to the thirty-two marks of the Tathāgata, but rather making offerings through the Dharma. 12. Staying away from profit and offerings, and not generating diligence or regressing due to fatigue and vexation: The scripture says 'Subhūti! If a good man or good woman uses bodies equal to the sands of the Ganges' and so on: This refers to staying away from fame and fortune, overcoming laziness, and diligently cultivating. 13. Enduring suffering: The scripture says 'The Tathāgata speaks of the Pāramitā of endurance' and so on: This refers to cultivating the Pāramitā of patience and enduring various sufferings. 14. Separating from the taste of tranquility: The scripture says 'Subhūti! If a good man or good woman can receive, uphold, read, recite, and practice this Dharma teaching' and so on: This refers to not being attached to the tranquility of meditation, but rather actively entering the world to liberate sentient beings. 15. Staying away from joy and excitement when attaining enlightenment: The scripture says 'World Honored One! How does a Bodhisattva generate the mind of Anuttarā-samyak-sambodhi (unexcelled complete enlightenment)' and so on: This refers to not being overly joyful or excited even after attaining Bodhi (enlightenment). 16.
求教授。經言「于意云何？如來於然燈佛所，有法得阿耨多羅三藐三菩提」如是等。十七、證道。經言「譬如有人，其身妙大」如是等。十八、上求佛地。經言「須菩提！若菩薩作是言：『我莊嚴佛國土。』是不名菩薩」如是等。
彼住處等，略為八種亦得滿足：一、攝住處，二、波羅蜜凈住處，三、欲住處，四、離障礙住處，五、凈心住處，六、究竟住處，七、廣大住處，八、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，謂上求佛地。廣大及甚深住處者，通一切住處。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。又復說言「若菩薩有眾生相」如是等，此為甚深。于第二住處中，若說「菩薩不住於事，行於佈施」如是等，此為甚深。若復說言「彼所有福聚，不可思量」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。
四、對治者，彼如是相應行相行諸住處時，有二種對治應知：一、邪行，二、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
【現代漢語翻譯】 現代漢語譯本： 求教授。經文說：『你的意思如何？如來在燃燈佛（Dipamkara Buddha）那裡，有獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的法嗎？』等等。十七、證道。經文說：『譬如有人，他的身體非常高大』等等。十八、上求佛地。經文說：『須菩提（Subhuti）！如果菩薩這樣說：『我莊嚴佛國土。』這不名為菩薩』等等。
菩薩的住處等，略分為八種也可以滿足：一、攝住處，二、波羅蜜凈住處，三、欲住處，四、離障礙住處，五、凈心住處，六、究竟住處，七、廣大住處，八、甚深住處。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（Paramita，到彼岸）相應的修行。欲住處指的是希望獲得色身、法身。離障礙住處指的是其餘十二種。凈心住處指的是證悟佛道。究竟住處指的是上求佛地。廣大和甚深住處，通用於一切住處。在最初的住處中，如果說『菩薩應當生起這樣的心：『所有眾生』等等，這是廣大。又說『如果菩薩有眾生相』等等，這是甚深。在第二住處中，如果說『菩薩不住於事相，而行佈施』等等，這是甚深。如果又說『他所有的福德聚集，不可思量』等等，這是廣大。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。以上已經說明了住處。
四、對治方面，菩薩像這樣相應地修行，安住于各種住處時，有兩種對治應當瞭解：一、邪行，二、共見正行。這裡，『見』指的是分別。在最初的住處中，如果說『菩薩應當生起這樣的心：『所有眾生』等等，這是對治邪行——生起這樣的心，是菩
【English Translation】 English version: Requesting instruction. The sutra says, 'What do you think? Did the Tathagata (如來) obtain any Dharma (法) from Dipamkara Buddha (燃燈佛) by which he attained Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment)?' and so on. Seventeen, attaining the Path. The sutra says, 'For example, if someone's body is wonderfully large' and so on. Eighteen, seeking the Buddha-ground. The sutra says, 'Subhuti (須菩提)! If a Bodhisattva (菩薩) says, 'I adorn the Buddha-land,' he is not called a Bodhisattva' and so on.
The abodes, etc., can be briefly summarized into eight types to be fulfilled: 1. Abode of gathering, 2. Abode of purity through Paramitas (波羅蜜), 3. Abode of desire, 4. Abode free from obstacles, 5. Abode of pure mind, 6. Abode of ultimate attainment, 7. Abode of vastness, 8. Abode of profoundness. Among these, the abode of gathering refers to generating the Bodhicitta (菩提心, mind of enlightenment). The abode of purity through Paramitas refers to practice corresponding to the Paramitas (到彼岸, perfections). The abode of desire refers to desiring to obtain the Rupakaya (色身, form body) and Dharmakaya (法身, Dharma body). The abode free from obstacles refers to the remaining twelve types. The abode of pure mind refers to attaining the Path. The abode of ultimate attainment refers to seeking the Buddha-ground. The abodes of vastness and profoundness are common to all abodes. In the initial abode, if it is said, 'A Bodhisattva should generate such a thought: 'All sentient beings'' and so on, this is vastness. Furthermore, if it is said, 'If a Bodhisattva has the appearance of sentient beings' and so on, this is profoundness. In the second abode, if it is said, 'A Bodhisattva does not abide in things but practices giving' and so on, this is profoundness. If it is further said, 'The accumulation of merit he possesses is immeasurable' and so on, this is vastness. Likewise, in the remaining abodes, vastness, profoundness, etc., should be understood according to their corresponding situations. The abodes have been explained.
Four, regarding antidotes, when a Bodhisattva practices accordingly and dwells in various abodes, two types of antidotes should be understood: 1. Wrong practice, 2. Correct practice shared in common. Here, 'view' refers to discrimination. In the initial abode, if it is said, 'A Bodhisattva should generate such a thought: 'All sentient beings'' etc., this is the antidote to wrong practice—generating such a thought is the
薩邪行。若復說言「若菩薩有眾生想」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，非於佈施是菩薩邪行。若復說言「住於事」等，此是共見正行對治。此分別執，菩薩亦應斷，謂「應行佈施」故。
五、不失者，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」，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，彼不如言辭有自性，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，顯示不失義。「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。
六、地者，此地有三種，謂信行地、凈心地、如來地。于中，前十六處顯示信
【現代漢語翻譯】 現代漢語譯本 薩邪行。如果又說『如果菩薩有眾生想』等等，這是爲了對治共同的常見正行。這種分別執著，菩薩也應該斷除，因為（菩薩認為）『我應該滅度眾生』。在第二住處中，如果說『應該行佈施』，這是爲了對治邪行，而不是說佈施本身是菩薩的邪行。如果又說『安住於事』等等，這是爲了對治共同的常見正行。這種分別執著，菩薩也應該斷除，因為（菩薩認為）『應該行佈施』。
五、不失，是指遠離兩種邊見。什麼是兩種邊見？是指增益邊和損減邊。如果對於如言辭的法中，分別執著有自性，這就是增益邊；如果在法無我的事情中卻執著為無，這就是損減邊。其中，如果說『世尊！如果福德積聚，不是積聚』，這是遮止增益邊，因為沒有那個福德積聚分別的自性。如果又說『所以如來說福德積聚』，這是遮止損減邊，它不像言辭那樣有自性，而是有可以述說的事情，因為如來說福德積聚，這才能顯示是這樣的。『須菩提！佛法、佛法，如來說非佛法』，這是遮止增益邊。『是名佛法』，這是遮止損減邊。其中，『如來說非佛法』，顯示不失的意義。『是名佛法』，顯示相應的意義。什麼是相應？如果佛法如所說有自性，那麼如來就不說佛法，因為即使不說也自己知道，所以沒有自性；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的意義應該知道。進一步說，佛法，應該理解為包含波羅蜜（pāramitā，到彼岸）的事項以及念處（smṛtyupasthāna，四念住）等菩提分（bodhipākṣika-dharmas，菩提分法）。菩薩遠離這兩種邊見，所以對於那些對治法不再失去，所以叫做不失。
六、地，這裡所說的地有三種，即信行地、凈心地、如來地。其中，前面的十六處顯示信
【English Translation】 English version Sā is an incorrect practice. If it is further said, 'If a Bodhisattva has the thought of sentient beings,' etc., this is to counteract the common, perceived correct practice. This discriminating attachment should also be abandoned by the Bodhisattva, because (the Bodhisattva thinks) 'I should liberate sentient beings.' In the second dwelling place, if it is said, 'One should practice giving,' this is to counteract incorrect practice, not that giving itself is an incorrect practice for a Bodhisattva. If it is further said, 'Abiding in things,' etc., this is to counteract the common, perceived correct practice. This discriminating attachment should also be abandoned by the Bodhisattva, because (the Bodhisattva thinks) 'One should practice giving.'
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Non-loss refers to being away from two extremes. What are the two extremes? They are the extreme of augmentation and the extreme of diminution. If, regarding the Dharma as expressed in words, one discriminately clings to inherent existence, that is the extreme of augmentation. If, regarding the matter of the Dharma's non-self, one clings to non-existence, that is the extreme of diminution. Among these, if it is said, 'World Honored One! If a collection of merit is not a collection,' this prevents the extreme of augmentation, because there is no inherent existence to be discriminated in that collection of merit. If it is further said, 'Therefore, the Tathāgata speaks of a collection of merit,' this prevents the extreme of diminution; it does not have inherent existence like words, but there are things that can be spoken of, because the Tathāgata speaks of a collection of merit, and this is how it is shown. 'Subhūti! The Dharma of the Buddha, the Dharma of the Buddha, the Tathāgata says is not the Dharma,' this prevents the extreme of augmentation. 'It is called the Dharma of the Buddha,' this prevents the extreme of diminution. Among these, 'The Tathāgata says is not the Dharma' shows the meaning of non-loss. 'It is called the Dharma of the Buddha' shows the meaning of correspondence. What is correspondence? If the Dharma of the Buddha had inherent existence as spoken of, then the Tathāgata would not speak of the Dharma of the Buddha, because even if he did not speak of it, he would know it himself, so there is no inherent existence; for the sake of conventional truth, the Tathāgata speaks of it as the Dharma of the Buddha. Thus, it should be known that the meaning of non-commonality and correspondence is shown in all places. Furthermore, the Dharma of the Buddha should be understood as including the matters of the pāramitās (pāramitā, perfection, going to the other shore) and the bodhipākṣika-dharmas (bodhipākṣika-dharmas, factors conducive to enlightenment) such as the smṛtyupasthānas (smṛtyupasthāna, the four foundations of mindfulness). Because the Bodhisattva is away from these two extremes, he no longer loses those antidotes, so it is called non-loss.
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Ground: Here, the ground is of three types: the ground of faith-conduct, the ground of pure mind, and the ground of the Tathāgata. Among these, the preceding sixteen places show faith.
行地，證道住處是凈心地，後上求佛地。
七、立名，名「金剛能斷」者，此名有二義相應知，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。
經曰：
如是我聞：
一時，婆伽婆在舍婆提城祇樹給孤獨園，與大比丘眾千二百五十人俱。爾時，世尊食時，著衣持缽，入舍婆提大城乞食。于其城中，次第乞食已，還至本處。飯食訖，收衣缽，洗足已，如常敷坐，結跏趺坐，端身而住，正念不動。
爾時，諸比丘來詣佛所，到已，頂禮佛足，右繞三匝，退坐一面。爾時，慧命須菩提在大眾中即從坐起，偏袒右肩，右膝著地，向佛合掌，恭敬而立，白佛言：「希有，世尊！如來、應供、正遍知，善護念諸菩薩，善付囑諸菩薩。」
論曰：
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。
經言「善攝第一菩薩摩訶薩」者，謂已熟菩
【現代漢語翻譯】 行地（修行之地），證道住處是凈心地（證悟的居所是清凈之心），後上求佛地（最終向上證得佛的境界）。
七、立名，名『金剛能斷』者，此名有二義相應知，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。
經曰：
如是我聞：
一時，婆伽婆（Bhagavan，世尊）在舍婆提城（Śrāvastī，古印度城市名）祇樹給孤獨園（Jetavana Anathapindika-arama，祇陀林給孤獨園），與大比丘眾千二百五十人俱。爾時，世尊食時，著衣持缽，入舍婆提大城乞食。于其城中，次第乞食已，還至本處。飯食訖，收衣缽，洗足已，如常敷坐，結跏趺坐，端身而住，正念不動。
爾時，諸比丘來詣佛所，到已，頂禮佛足，右繞三匝，退坐一面。爾時，慧命須菩提（Subhuti，佛陀的弟子之一）在大眾中即從坐起，偏袒右肩，右膝著地，向佛合掌，恭敬而立，白佛言：『希有，世尊！如來（Tathagata，佛的稱號之一）、應供（Arhat，阿羅漢的稱號之一）、正遍知（Samyaksambuddha，正等覺者），善護念諸菩薩，善付囑諸菩薩。』
論曰：
修多羅（Sutra，經）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。
經言『善攝第一菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）』者，謂已熟菩
【English Translation】 English version: The stage of practice, the abode of enlightenment is the pure mind ground, and afterwards, one seeks the Buddha ground.
- Establishing the name, named 'Vajra Cutter', this name has two meanings that should be understood accordingly, as it speaks of entering the path of right view and entering the path of wrong view. 'Vajra' (diamond) means fine and firm. Fine means it is the cause of wisdom. Firm means it is indestructible. 'Cutter' means that within the Prajna Paramita (Perfection of Wisdom), what is severed through hearing, thinking, and meditating, is severed as a vajra cuts, hence the name Vajra Cutter. Furthermore, like a drawing of the Vajra form, wide at the beginning and end, narrow in the middle. Likewise, within the Prajna Paramita, the narrow part refers to the pure mind ground, while the wide parts at the beginning and end refer to the ground of faith and practice, and the ground of the Tathagata (Buddha). This reveals the uncommon meaning.
These five types of meaning-sentences, it should be understood that the higher ones rely on the lower ones, because they are all said to rely on the ground.
The Sutra says:
'Thus have I heard:'
'At one time, the Bhagavan (Blessed One) was in the Jeta Grove (Jetavana) of Anathapindika (Anathapindada) in the city of Śrāvastī (Shravasti), together with a large assembly of twelve hundred and fifty Bhikshus (monks). At that time, the World Honored One, during mealtime, put on his robes, held his bowl, and entered the great city of Śrāvastī to beg for food. Having begged for food in the city in an orderly manner, he returned to his place. After the meal, he put away his robes and bowl, washed his feet, and sat down as usual, sitting cross-legged, upright in body, abiding in mindfulness without wavering.'
'At that time, the Bhikshus came to the Buddha's place, and having arrived, they bowed at the Buddha's feet, circumambulated him three times to the right, and withdrew to sit on one side. At that time, the Venerable Subhuti (Subhuti), in the midst of the assembly, rose from his seat, bared his right shoulder, knelt on his right knee, faced the Buddha with palms together, stood respectfully, and said to the Buddha: 'Rare indeed, World Honored One! The Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), well protects and remembers all Bodhisattvas (Enlightening Beings), well entrusts all Bodhisattvas.'
Treatise says:
The Sutra (thread) body continues, this meaning-sentence will now be explained. Why does the World Honored One sit with the demeanor of a tranquil one? It shows that only the tranquil one can awaken to and speak the Dharma.
The Sutra says 'well gathers the foremost Bodhisattva-Mahasattva (Great Bodhisattva)', meaning those who are already ripe
薩于佛證正覺轉法輪時，以五種義中菩薩法而建立故。諸菩薩有七種大故，此大眾生名摩訶薩埵。何者七種大？一、法大，二、心大，三、信解大，四、凈心大，五、資糧大，六、時大，七、果報大，如《菩薩地持》中說。
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、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。何者異相？于未凈菩薩善攝中勝上故。
經言「第一付囑」者，彼已得善攝菩薩等，于佛般涅槃時，亦以彼五義如是建立故。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？彼已得善攝菩薩，於他所法爾善攝。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。此善攝、付囑二種，顯示種性不斷。
經曰：
「世尊！云何菩薩大乘中，發阿耨多羅三藐三菩提心？應云
【現代漢語翻譯】 現代漢語譯本：當佛陀證得正覺並轉法輪時，是因為以五種意義中的菩薩法而建立的緣故。諸位菩薩有七種殊勝之處，因此這些眾生被稱為摩訶薩埵（Mahasattva，大菩薩）。哪七種殊勝之處呢？一、法大，二、心大，三、信解大，四、凈心大，五、資糧大，六、時大，七、果報大，正如《菩薩地持經》中所說。
對於諸位菩薩來說，什麼是善於攝受？什麼是第一位的呢？與利益和快樂相應的為善於攝受的第一位，有六種情況應當瞭解：一、時，二、差別，三、高大，四、牢固，五、普遍，六、異相。什麼是時？因為能現見今生之法以及未來世的利益，在菩薩的善攝受中，『樂』指的是現見之法，『利』指的是未來世的利益。什麼是差別？在於世間的三摩缽帝（Samāpatti，等至）以及出世間的聖者聲聞、獨覺等善攝受中的差別。什麼是高大？這種善攝受沒有比它更高的了。什麼是牢固？指的是畢竟不變。什麼是普遍？自然地對自身和他人進行善攝受。什麼是異相？在對未清凈的菩薩進行善攝受中更為殊勝。
經文所說的『第一付囑』，是指那些已經得到善攝受的菩薩等，在佛陀般涅槃（Parinirvana，入滅）時，也以這五種意義這樣建立的緣故。什麼是第一付囑？有六種因緣：一、入處，二、法爾得，三、轉教，四、不失，五、悲，六、尊重。什麼是入處？因為在善友處，得到了善付囑。什麼是法爾？那些已經得到善攝受的菩薩，自然而然地善於攝受他人。什麼是轉教？『你們應當善於攝受其他的菩薩』，這叫做轉教。這三種情況，按照順序，就是不失以及悲、尊重等應當瞭解的。這善攝受、付囑兩種，顯示了種性不會斷絕。
經中說：
『世尊！菩薩在大乘中，如何發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）？』應當說：
【English Translation】 English version: When the Buddha attained perfect enlightenment and turned the Wheel of Dharma, it was because of the establishment through the Bodhisattva Dharma in five meanings. Bodhisattvas have seven great qualities, hence these beings are called Mahasattvas (great beings). What are the seven great qualities? 1. Greatness of Dharma, 2. Greatness of Mind, 3. Greatness of Faith and Understanding, 4. Greatness of Pure Mind, 5. Greatness of Resources, 6. Greatness of Time, 7. Greatness of Retribution, as described in the 『Bodhisattva-bhumi』.
Regarding Bodhisattvas, what is skillful in embracing? What is the foremost? Corresponding to benefit and happiness is the foremost in skillful embracing, and there are six aspects to be understood: 1. Time, 2. Difference, 3. Height, 4. Firmness, 5. Universality, 6. Distinctive characteristics. What is time? Because it allows one to see the Dharma in the present and benefits in the future. In the skillful embracing of Bodhisattvas, 『happiness』 refers to the Dharma seen in the present, and 『benefit』 refers to the benefits in the future. What is difference? It lies in the difference in skillful embracing between the Samāpatti (meditative absorption) of the world and the Śrāvakas (hearers), Pratyekabuddhas (solitary realizers), and other holy beings who have transcended the world. What is height? This skillful embracing has nothing above it. What is firmness? It refers to being ultimately unchanging. What is universality? It naturally embraces oneself and others. What is distinctive characteristics? It is superior in skillfully embracing Bodhisattvas who are not yet purified.
The sutra says 『the foremost entrustment』 refers to those Bodhisattvas who have already attained skillful embracing, and at the time of the Buddha's Parinirvana (final passing), it is also established in this way with these five meanings. What is the foremost entrustment? There are six causes and conditions: 1. Entrance, 2. Naturally attained, 3. Transmission, 4. Non-loss, 5. Compassion, 6. Respect. What is entrance? Because one receives skillful entrustment from a good friend. What is naturally attained? Those Bodhisattvas who have already attained skillful embracing naturally embrace others skillfully. What is transmission? 『You should skillfully embrace other Bodhisattvas,』 this is called transmission. These three aspects, in order, are to be understood as non-loss, compassion, and respect. These two, skillful embracing and entrustment, show that the lineage will not be cut off.
The sutra says:
『World Honored One! How does a Bodhisattva generate the Anuttarā-samyak-saṃbodhi-citta (mind of unsurpassed perfect enlightenment) in the Mahayana? 』 It should be said:
何住？云何修行？云何降伏其心？」
爾時佛告須菩提：「善哉，善哉！須菩提！如汝所說：『如來善護念諸菩薩，善付囑諸菩薩。』汝今諦聽，當爲汝說。如菩薩大乘中，發阿耨多羅三藐三菩提心，應如是住，如是修行，如是降伏其心。」
須菩提白佛言：「世尊！如是。愿樂欲聞。」
論曰：
此下第二發起行相。
何故上座須菩提問也？有六因緣：一、為斷疑故，二、為起信解故，三、為入甚深義故，四、為不退轉故，五、為生喜故，六、為正法久住故。亦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故者。若略說：疑者令見故，樂福德及已成熟諸菩薩等攝受故，已得不輕賤者令精勤心故，已得凈心者令歡喜故。
經言「應云何住」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
【現代漢語翻譯】 現代漢語譯本： 『如何安住？如何修行？如何降伏其心？』
當時，佛告訴須菩提（Subhuti，佛陀的弟子）: 『好啊，好啊！須菩提！正如你所說：『如來善於護念諸位菩薩（Bodhisattva，立志成佛的修行者），善於咐囑諸位菩薩。』你現在仔細聽，我將為你解說。對於菩薩在大乘（Mahayana，佛教的一個主要流派）中，發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）的人，應該這樣安住，這樣修行，這樣降伏其心。』
須菩提對佛說：『世尊！是的。我非常樂意聽聞。』
論曰：
下面第二部分是發起行相。
為什麼上座須菩提要提問呢？有六個因緣：一、爲了斷除疑惑；二、爲了生起信心和理解；三、爲了進入甚深義理；四、爲了不退轉；五、爲了產生喜悅；六、爲了正法長久住世。也就是爲了使般若波羅蜜（Prajna-paramita，通過智慧到達彼岸）的佛種不斷絕。如何用這個方法使佛種不斷絕呢？如果有人有疑惑，可以斷除疑惑；對於那些喜愛福德但心尚未成熟的菩薩等，聽聞更多福德，對於般若波羅蜜生起信心和理解；對於已經成熟心的人，可以進入甚深義理；對於已經得到不輕賤的人，由於貪求受持修行，有很多功德而不退轉；對於已經得到順攝及凈心的人，對於佛法自然進入並且見到而產生歡喜；能夠使未來世的大乘教法長久住世。如果簡略地說：使疑惑的人見到真理，攝受喜愛福德和已經成熟的菩薩等，使已經得到不輕賤的人更加精勤，使已經得到凈心的人產生歡喜。
經文說『應如何安住』，是指欲求和願望；『應修行』，是指與相應的三摩缽地（Samapatti，禪定）相應；『應降伏心』，是指折伏散亂的心。其中，『欲』是指正確的追求；『愿』是指爲了所追求的目標而作的思考和念頭。『相應三摩缽地』是指無分別的三摩地（Samadhi，禪定）。『折伏散亂』是指如果那個三摩缽
【English Translation】 English version: 『How should one abide? How should one practice? How should one subdue the mind?』
Then the Buddha told Subhuti (Subhuti, a disciple of the Buddha): 『Excellent, excellent! Subhuti! Just as you said: 『The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) is skilled at protecting and mindful of all Bodhisattvas (Bodhisattva, one who aspires to become a Buddha), and skilled at entrusting them.』 Now listen carefully, and I will explain it to you. For Bodhisattvas in the Mahayana (Mahayana, a major branch of Buddhism) who have aroused the mind of Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete and perfect enlightenment), they should abide in this way, practice in this way, and subdue their minds in this way.』
Subhuti said to the Buddha: 『World Honored One! Yes, indeed. I am eager to hear.』
Treatise:
The following is the second part, initiating the aspect of practice.
Why did the elder Subhuti ask? There are six reasons: first, to dispel doubts; second, to generate faith and understanding; third, to enter into profound meaning; fourth, to prevent regression; fifth, to generate joy; sixth, to ensure the long-lasting presence of the Dharma. That is, to ensure that the Buddha-seed of Prajna-paramita (Prajna-paramita, perfection of wisdom) is not cut off. How does this ensure that the Buddha-seed is not cut off? If there are doubts, they can be dispelled; for those Bodhisattvas who love merit but whose minds are not yet mature, hearing of more merit, they will generate faith and understanding in Prajna-paramita; for those whose minds are already mature, they can enter into profound meaning; for those who have already attained non-contempt, due to greedily receiving, upholding, and practicing, they will have much merit and will not regress; for those who have already attained favorable reception and purified minds, they will naturally enter the Dharma and generate joy upon seeing it; it can ensure the long-lasting presence of the Mahayana teachings in future ages. In brief: it allows those who doubt to see the truth, it receives those who love merit and those Bodhisattvas who are already mature, it makes those who have already attained non-contempt more diligent, and it makes those who have already attained purified minds joyful.
The sutra says 『How should one abide,』 referring to desires and wishes; 『How should one practice,』 referring to being in accordance with the corresponding Samapatti (Samapatti, meditative absorption); 『How should one subdue the mind,』 referring to subduing the scattered mind. Among them, 『desire』 refers to correct pursuit; 『wish』 refers to the thoughts and intentions made for the sake of the pursued goal. 『Corresponding Samapatti』 refers to non-discriminating Samadhi (Samadhi, meditative concentration). 『Subduing the scattered mind』 refers to if that Samapatti
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。
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！」
經曰：
佛告須菩提：「諸菩薩生如是心：『所有一切眾生，眾生所攝，若卵生、若胎生、若濕生、若化生，若有色、若無色，若有想、若無想、若非有想非無想，所有眾生界眾生所攝，我皆令入無餘涅槃而滅度之。』如是滅度無量無邊眾生，實無眾生得滅度者。何以故？須菩提！若菩薩有眾生相，即非菩薩。何以故非？須菩提！若菩薩起眾生相、人相、壽者相，則不名菩薩。」
論曰：
自下第三行所住處，訖盡經末，有十八門，具如前說。此中第一初明發心。
經言「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：卵生乃至化生者，受生別也；若有色、若無色者，依止別也；若有想、若無想、若非有想非無想者，境界所攝別故。所有眾生界眾生所攝者，謂上種種想住眾生界，佛施設說也。
「我皆令入無餘涅槃」者，何故愿此不可得義？生所攝故無過，以皆是生故。如所說，卵生等生併入愿數故，彼卵生、濕生、無想及非有想非無想等則不能。
【現代漢語翻譯】 現代漢語譯本：帝釋天的心意已散去，佛陀的制令使其停留在此。第一點是顯示如何攝取正道，第二點是顯示如何成就正道，第三點是顯示如何不失去正道。
為何只問關於發起菩薩乘（Bodhisattva-yana，菩薩的乘載，即菩薩的修行道路）的問題？這是因為三種菩提（Bodhi，覺悟）存在差別。因為提出了很好的問題，所以對於上座須菩提（Subhuti，佛陀的弟子，以解空第一著稱）應該稱讚：『善哉！』
經文說：
佛陀告訴須菩提：『諸位菩薩應當生起這樣的心念：『所有一切眾生，一切眾生所包含的，無論是卵生、胎生、濕生、化生，無論是有色、無色，無論是有想、無想、非有想非無想，所有眾生界（Sattvadhatu，眾生的領域）所包含的眾生，我都讓他們進入無餘涅槃（nirvana，寂滅）而滅度。』這樣滅度了無量無邊的眾生，實際上沒有一個眾生真正被滅度。為什麼呢？須菩提！如果菩薩還存在眾生相（Sattva-samjna，認為存在眾生的概念），那就不是菩薩了。為什麼不是呢？須菩提！如果菩薩生起眾生相、人相（Pudgala-samjna，認為存在個體的概念）、壽者相（Jiva-samjna，認為存在壽命的概念），那就不配稱為菩薩。』
論述說：
從下面第三行關於菩薩所住之處開始，直到經文結束，共有十八個方面，具體內容如前所述。這裡首先闡明發心（citta-utpada，發起菩提心）。
經文所說的『所有眾生、眾生所包含的』，是總括性的說法，卵生等等，是差別性的說法。此外，還應瞭解受生、依止、境界所包含的差別：卵生乃至化生，是受生的差別；有色、無色，是依止的差別；有想、無想、非有想非無想，是境界所包含的差別。所有眾生界眾生所包含的，是指上面所說的各種想住的眾生界，這是佛陀所施設的說法。
『我都讓他們進入無餘涅槃』，為什麼發願要實現這種不可能實現的意義呢？因為是被生所包含的，所以沒有過失，因為一切都是生。正如所說，卵生等都包含在願望的範圍之內，因此卵生、濕生、無想以及非有想非無想等眾生實際上並不能被度入涅槃。
【English Translation】 English version: The mind of Sakra (Indra, the king of gods) has dispersed, and the Buddha's decree keeps it here. The first is to show how to gather the path, the second is to show how to achieve the path, and the third is to show how not to lose the path.
Why only ask about initiating the Bodhisattva-yana (Bodhisattva's vehicle, the path of Bodhisattvas)? This is because there are differences in the three Bodhis (Bodhi, enlightenment). Because a good question was asked, one should praise the elder Subhuti (Subhuti, a disciple of the Buddha, known for his understanding of emptiness): 'Excellent!'
The Sutra says:
The Buddha told Subhuti: 'All Bodhisattvas should generate such a thought: 'All beings, all that is encompassed by beings, whether born from eggs, born from wombs, born from moisture, born by transformation, whether with form, without form, whether with thought, without thought, neither with thought nor without thought, all beings encompassed by the realm of beings (Sattvadhatu, the realm of beings), I will lead them all into Nirvana without remainder (nirvana, cessation) and cause them to be extinguished.' Thus, having extinguished immeasurable and boundless beings, in reality, there is not a single being who is truly extinguished. Why is that? Subhuti! If a Bodhisattva still has the perception of beings (Sattva-samjna, the concept of the existence of beings), then that is not a Bodhisattva. Why is it not? Subhuti! If a Bodhisattva gives rise to the perception of beings, the perception of persons (Pudgala-samjna, the concept of the existence of individuals), the perception of a life-span (Jiva-samjna, the concept of the existence of a life-span), then they are not worthy to be called a Bodhisattva.'
The Treatise says:
From the third line below regarding the place where Bodhisattvas dwell, until the end of the Sutra, there are eighteen aspects, as described earlier. Here, the first clarifies the generation of the mind (citta-utpada, the arising of Bodhicitta).
The Sutra says 'All beings, all that is encompassed by beings,' is a general statement, while 'born from eggs,' etc., is a differentiated statement. Furthermore, one should understand the differences encompassed by birth, reliance, and realm: 'born from eggs' to 'born by transformation' are differences in birth; 'with form' and 'without form' are differences in reliance; 'with thought,' 'without thought,' and 'neither with thought nor without thought' are differences encompassed by realm. 'All beings encompassed by the realm of beings' refers to the realms of beings with various abidings of thought mentioned above, which is a teaching established by the Buddha.
'I will lead them all into Nirvana without remainder,' why vow to achieve this impossible meaning? Because it is encompassed by birth, there is no fault, because all are birth. As said, those born from eggs, etc., are included within the scope of the vow, therefore those born from eggs, born from moisture, without thought, and neither with thought nor without thought, etc., cannot actually be led into Nirvana.
云何能令一切眾生入涅槃也？有三因緣故：一、難處生者得時故，二、非難處生未成熟者成熟之故，三、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？若菩薩有眾生相，即非菩薩者。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？若菩薩起眾生想、人想、壽者想，則不名菩薩者。此何義？若以煩惱，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「諸菩薩生如是心」等者，顯示菩薩應如是住中欲愿也。若菩薩有眾生想，即非菩薩者，顯示應如是修行中相應三摩缽帝時也。若菩薩起眾生相、人相、壽者相，則不名菩
【現代漢語翻譯】 現代漢語譯本： 如何才能使一切眾生進入涅槃（Nirvana，寂滅）呢？有三種因緣：第一，使生於惡劣環境的眾生得到解脫的時機；第二，使生於非惡劣環境但尚未成熟的眾產生熟；第三，使已經成熟的眾生得到解脫。
為什麼說無餘涅槃界（Parinirvana，完全的涅槃），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（Sopadhisesa-nirvana，有餘依涅槃）呢？因為那是有共同作用的結果，依靠過去的業力，又遇到佛的教說，才能得到結果。而且並非完全是身體的痛苦還有剩餘的緣故。像這樣的涅槃和有餘涅槃等，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。『如是無量眾生入涅槃已』，顯示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？就像菩薩自己得到涅槃，沒有其他的眾生。為什麼呢？如果菩薩有眾生之相，就不是菩薩了。這是什麼意思？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。為什麼呢？如果菩薩產生眾生之想、人之想、壽者之想，就不能稱為菩薩。這是什麼意思？如果因為煩惱，而對眾生、生命、人產生執著，那麼他就會有我執，並且在眾生中產生眾生之想。菩薩對於這些不再執著，因為斷除了我見，從而獲得自身（行者指五蘊之行）的平等之相，相信並理解自身與他人的平等。這樣的菩薩不會對眾生、生命、人產生執著和偏見，這就是它的含義。
再次，經文說『諸菩薩生如是心』等，顯示菩薩應該如此安住于中道的願望。如果菩薩有眾生之想，就不是菩薩了，顯示應該在如此修行中與相應的禪定狀態相應。如果菩薩產生眾生相、人相、壽者相，就不能稱為菩薩。
【English Translation】 English version: How can all sentient beings be led into Nirvana (Nirvana, liberation)? There are three causes and conditions: first, to enable those born in difficult circumstances to attain the opportune time for liberation; second, to mature those born in non-difficult circumstances who are not yet mature; and third, to liberate those who are already mature.
Why is it said 'the realm of Parinirvana (Parinirvana, complete Nirvana) without remainder,' instead of simply saying Nirvana? If it were said that way, it would not be different from the provisional Nirvana such as the first Dhyana (meditative state) spoken of 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 the realm of Sopadhisesa-nirvana (Sopadhisesa-nirvana, Nirvana with remainder) not mentioned? Because it is a result of shared causes, relying on past karma, and also encountering the Buddha's teachings, one can attain the result. Moreover, it is not entirely because the suffering of the body still remains. Such Nirvana and Sopadhisesa-nirvana, etc., are results of one's own effort, results of shared causes, non-ultimate results, and non-complete results. Therefore, it is said 'without remainder.' 'Thus, countless beings have entered Nirvana' indicates that each form of life, such as those born from eggs, is countless.
'No sentient being attains Nirvana,' what does this mean? It is like a Bodhisattva (enlightenment being) attaining Nirvana himself, without other sentient beings. Why? If a Bodhisattva has the perception of sentient beings, then he is not a Bodhisattva. What does this mean? If a Bodhisattva holds a different thought towards sentient beings, instead of considering them as part of himself, he cannot be called a Bodhisattva. Why? If a Bodhisattva gives rise to thoughts of sentient beings, thoughts of people, thoughts of lifespan, then he cannot be called a Bodhisattva. What does this mean? If, due to afflictions, one clings to the idea of sentient beings, life, and people, then he will have ego-attachment and generate the perception of sentient beings among sentient beings. A Bodhisattva no longer clings to these, because he has severed the view of self, thereby attaining the equal nature of his own (the 'deeds' refer to the activities of the five skandhas), believing and understanding the equality of self and others. Such a Bodhisattva does not cling to or have biased views about sentient beings, life, or people; this is its meaning.
Furthermore, the sutra says, 'When Bodhisattvas generate such thoughts,' etc., indicating that Bodhisattvas should abide in such a middle way of aspiration. If a Bodhisattva has the perception of sentient beings, then he is not a Bodhisattva, indicating that one should be in accordance with the corresponding Samadhi (meditative state) during such practice. If a Bodhisattva generates the perception of sentient beings, the perception of people, the perception of lifespan, then he cannot be called a Bodhisattva.
薩者，顯示應如是降伏心中攝散時也。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，不復重釋。
經曰：
「複次，須菩提！不住於事行於佈施，無所住行於佈施，不住色佈施，不住聲、香、味、觸、法佈施。須菩提！菩薩應如是佈施，不住于相想。何以故？若菩薩不住相佈施，其福德聚不可思量。須菩提！于汝意云何？東方虛空可思量不？」須菩提言：「不也。世尊！」
佛言：「如是。須菩提！南、西、北方，四維上下虛空可思量不？」須菩提言：「不也。世尊！」
佛言：「如是，如是。須菩提！菩薩無住相佈施，福德聚亦復如是不可思量。」佛復告須菩提：「菩薩但應如是行於佈施。」
論曰：
此下第二波羅蜜相應行。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；相應三摩提及攝散心為顯現。
于波羅蜜凈住處中，經言「菩薩不住於事，行於佈施」，此為依義，顯示對治住著故。經言「應
【現代漢語翻譯】 現代漢語譯本： 薩（薩：指菩薩），顯示應當這樣降伏心中攝取和散亂的狀態。如果菩薩處於相應的禪定狀態而心散亂時，對眾生的執著念頭也不會轉變，因為他們安住于如幻的現象中。因此，沒有眾生真正得到涅槃。能夠成就那些願望的人，攝取所有安住之處是最殊勝的，因為當他們以相應的行相行於其他安住之處時，依靠願望必定能夠獲得。這個願望的意義，不再重複解釋。
經文說：
『再者，須菩提（須菩提：佛陀的弟子）！不住著於事物而行佈施，不執著任何事物而行佈施，不住著於色（色：指眼睛所見的顏色和形態）佈施，不住著于聲、香、味、觸、法（聲、香、味、觸、法：指六根所對的六種感覺對像）佈施。須菩提！菩薩應當這樣佈施，不住著于任何表相。為什麼呢？如果菩薩不住著于表相而行佈施，那麼他所積累的福德是不可思量的。須菩提！你認為怎麼樣？東方的虛空可以思量嗎？』須菩提回答說：『不能，世尊（世尊：對佛陀的尊稱）！』
佛說：『是的。須菩提！南方、西方、北方，四維（四維：東南、東北、西南、西北）上下的虛空可以思量嗎？』須菩提回答說：『不能，世尊！』
佛說：『是的，是的。須菩提！菩薩不住著于表相而行佈施，所積累的福德也同樣是不可思量的。』佛又告訴須菩提：『菩薩應當這樣行佈施。』
論述說：
以下是第二種波羅蜜（波羅蜜：到達彼岸的方法，即菩薩的修行）相應的修行。從這裡開始，在其他的安住之處中，有五種隨所相應的情況需要了解和解釋：
一、依義，二、說相，三、攝持，四、安立，五、顯現。安住之處的對治是依義；安住之處本身是說相；願望是攝持；安住之處的第一義是安立；相應的禪定和攝散心是顯現。
在波羅蜜清凈的安住之處中，經文說『菩薩不住著於事物，行於佈施』，這是依義，顯示對治住著。
【English Translation】 English version: 『Sa』 (Sa: refers to Bodhisattva) indicates that one should subdue the mind's grasping and scattering in this way. If a Bodhisattva is in a corresponding Samapatti (Samapatti: a state of meditative absorption) and the mind is scattered, the attachment to sentient beings will not change, because they dwell in illusory phenomena. Therefore, no sentient being truly attains Nirvana. The one who can fulfill those desires, grasping all abodes is the most supreme, because when they act in other abodes with corresponding characteristics, they will surely attain by relying on desires. The meaning of this desire will not be explained again.
The Sutra says:
『Furthermore, Subhuti (Subhuti: a disciple of the Buddha)! Practice giving without dwelling on things, practice giving without dwelling on anything, do not dwell on giving with regard to form (form: refers to colors and shapes seen by the eyes), do not dwell on giving with regard to sound, smell, taste, touch, or dharma (sound, smell, taste, touch, dharma: refers to the six sense objects corresponding to the six senses). Subhuti! A Bodhisattva should give in this way, without dwelling on any characteristics. Why? If a Bodhisattva gives without dwelling on characteristics, then the accumulation of merit is immeasurable. Subhuti! What do you think? Can the eastern space be measured?』 Subhuti replied: 『No, World Honored One (World Honored One: a respectful title for the Buddha)!』
The Buddha said: 『Yes. Subhuti! Can the southern, western, northern, intermediate directions (intermediate directions: southeast, northeast, southwest, northwest), upper and lower space be measured?』 Subhuti replied: 『No, World Honored One!』
The Buddha said: 『Yes, yes. Subhuti! A Bodhisattva gives without dwelling on characteristics, and the accumulation of merit is also immeasurable.』 The Buddha further told Subhuti: 『A Bodhisattva should practice giving in this way.』
The Treatise says:
The following is the second Paramita (Paramita: the method of reaching the other shore, i.e., the practice of a Bodhisattva) corresponding practice. From here on, in other abodes, there are five kinds of corresponding situations that need to be understood and explained:
First, relying on meaning; second, explaining characteristics; third, grasping; fourth, establishing; fifth, revealing. The antidote to dwelling is relying on meaning; the abode itself is explaining characteristics; desire is grasping; the ultimate meaning of the abode is establishing; the corresponding Samadhi and grasping the scattered mind is revealing.
In the pure abode of Paramita, the Sutra says 『A Bodhisattva does not dwell on things, but practices giving,』 this is relying on meaning, showing the antidote to dwelling.
行施」者，此為說相，六波羅蜜，六攝一切檀那體性故。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、般若波羅蜜等。若無精進，于受法人所為說法時，疲倦故不能說法。若無禪定，則貪于信敬供養，及不能忍寒熱逼惱故，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；般若波羅蜜得諸根猛利及多諸悅樂，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，為住事行施，如所施物還得彼物果，是故經言「不住於事，行於佈施」。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
【現代漢語翻譯】 現代漢語譯本： 『行施』（practicing giving）者，這是在說明佈施的相狀，因為六波羅蜜（Six Perfections）包含了所有佈施的體性。佈施有三種：一是資生施（material giving），指檀那波羅蜜（Dāna pāramitā，佈施波羅蜜）；二是無畏施（giving of fearlessness），指尸羅波羅蜜（Śīla pāramitā，持戒波羅蜜）、羼提波羅蜜（Kṣānti pāramitā，忍辱波羅蜜）；三是法施（giving of Dharma），指毗梨耶波羅蜜（Vīrya pāramitā，精進波羅蜜）、禪那波羅蜜（Dhyāna pāramitā，禪定波羅蜜）、般若波羅蜜（Prajñā pāramitā，智慧波羅蜜）等。如果沒有精進，在為受法人說法時，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，並且因為不能忍受寒熱的逼迫惱亂，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。不離開這三種（精進、禪定、智慧）才能成就法施。那些波羅蜜有兩種果報，即未來果和現在果。未來果方面，檀那波羅蜜能得到大的福報；尸羅波羅蜜能得到自身具足，如釋天（Śakra）、梵天（Brahmā）等；羼提波羅蜜能得到大的伴助、大的眷屬；毗梨耶波羅蜜能使果報等不斷絕；禪那波羅蜜能得到不可損壞的生身；般若波羅蜜能得到諸根敏銳以及許多悅樂，在大眾中得到自在等。現在果方面，能得到一切信徒的尊敬供養以及現法涅槃等。其中，如果菩薩爲了追求未來果而行佈施，就是爲了執著於事物而行佈施，就像所施之物還能得到彼物的果報一樣，所以經上說『不住於事，行於佈施』。如果爲了追求未來尸羅等果而行佈施，就是有所執著地行佈施，所以經上說『無所住，應行佈施』。尸羅等的果報有很多，不可一一分別，所以總稱為有所住。如果爲了追求現在果，即信敬、供養而行佈施，就是爲了執著於色、聲、香、味、觸而行佈施，所以經上說『不住色』等。如果爲了追求現法涅槃而行佈施，就是爲了執著於法而行佈施，所以經上說『不住於法，應行佈施』。 又，經上說『應行佈施』，就是說要攝持佈施的欲愿。經上說『不住』
【English Translation】 English version: 『Practicing giving』 refers to explaining the aspect of giving, because the Six Perfections encompass the nature of all giving. There are three types of giving: first, material giving, which refers to Dāna pāramitā (Perfection of Giving); second, giving of fearlessness, which refers to Śīla pāramitā (Perfection of Morality), and Kṣānti pāramitā (Perfection of Patience); third, giving of Dharma, which refers to Vīrya pāramitā (Perfection of Diligence), Dhyāna pāramitā (Perfection of Meditation), and Prajñā pāramitā (Perfection of Wisdom), etc. Without diligence, when expounding the Dharma to those who are to be taught, one becomes weary and unable to speak. Without meditation, one becomes greedy for the respect and offerings of believers, and because one cannot endure the torment of cold and heat, one speaks the Dharma with a defiled mind. Without wisdom, one speaks the Dharma in a distorted way, resulting in many faults. One cannot achieve the giving of Dharma without these three (diligence, meditation, and wisdom). Those pāramitās have two types of results, namely future and present. In terms of future results, Dāna pāramitā brings great blessings; Śīla pāramitā results in the perfection of oneself, such as becoming Śakra (釋天, Lord Indra) or Brahmā (梵天, Brahma); Kṣānti pāramitā brings great assistance and a large retinue; Vīrya pāramitā ensures that the results and rewards are continuous; Dhyāna pāramitā results in an indestructible body; Prajñā pāramitā results in sharp faculties and many pleasures, and freedom among large crowds, etc. In terms of present results, one obtains the respect and offerings of all believers, as well as Nirvāṇa in this very life. Among these, if a Bodhisattva practices giving in order to seek future results, this is practicing giving with attachment to things, just as the object given can still obtain the result of that object, therefore the sutra says, 『Not dwelling on things, practice giving.』 If one practices giving in order to seek future results such as Śīla, this is practicing giving with attachment, therefore the sutra says, 『Without dwelling, one should practice giving.』 The results of Śīla and others are numerous and cannot be distinguished one by one, so they are collectively called attachment. If one practices giving in order to seek present results, namely respect and offerings, this is practicing giving with attachment to form, sound, smell, taste, and touch, therefore the sutra says, 『Not dwelling on form,』 etc. If one practices giving in order to seek Nirvāṇa in this very life, this is practicing giving with attachment to Dharma, therefore the sutra says, 『Not dwelling 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, 『Not dwelling』
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。
經曰：
「須菩提！于意云何？可以相成就見如來不？」須菩提言：「不也。世尊！不可以相成就得見如來。何以故？如來所說相，即非相。」
佛告須菩提：「凡所有相，皆是妄語。若見諸相非相，則非妄語，如是諸相非相，則見如來。」
論曰：
此下第三欲得色身住處。
經言「須菩提！于意云何？可以相成就見如來不」者，此為依義應知，顯示對治如來色身慢故。經言「相成就」者，此為說相，顯示如來色身故。上座須菩提言「不也」，為成滿此義故。世尊說「須菩提！凡所有相，皆是妄語」，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，相成就為虛妄，非相成就不虛妄。經言「如是諸相非相，則見如來」者，此為顯現，謂相應三昧及攝亂心時，于彼相中非
【現代漢語翻譯】 現代漢語譯本：『行施』（Dāna）者，即是如此不住著，爲了安立第一義諦的緣故。其中，因為不住著，顯示瞭如所有事的第一義諦，不住著事物等就是所有事。經文說『菩薩應當像這樣行佈施，不住著于相想』，這是爲了顯示，相應的三昧（Samādhi）以及攝持散亂的心，在這兩種情況下都不住著于相想。像這樣建立不住著之後，或許有菩薩因為貪求福德的緣故，對此不能勝任；爲了使他們能夠勝任，世尊顯示不住著地行佈施，其福德聚集非常多，猶如虛空，有三種因緣：一是周遍一切處，即在住著和不住著的相中都產生福德的緣故；二是寬廣高大殊勝的緣故；三是無盡究竟不窮盡的緣故。
經文說：
『須菩提（Subhūti）！你的意思怎麼樣？可以憑藉相的成就見到如來（Tathāgata）嗎？』須菩提回答說：『不，世尊！不可以憑藉相的成就得見如來。為什麼呢？如來所說的相，即是非相。』
佛告訴須菩提：『凡是所有相，都是虛妄的。如果見到諸相不是相，那就不是虛妄的，像這樣諸相非相，就能見到如來。』
論曰：
下面第三部分是想要得到色身（Rūpakāya）的住處。
經文說『須菩提！你的意思怎麼樣？可以憑藉相的成就見到如來嗎』，這是爲了依據義理應當知道，顯示對治如來色身慢的緣故。經文說『相成就』，這是爲了說相，顯示如來色身的緣故。上座須菩提回答『不也』，是爲了成就圓滿這個義理的緣故。世尊說『須菩提！凡是所有相，都是虛妄的』，即是顯現欲愿。在這樣的義理中，應當攝持的緣故，並且就是安立第一義諦。在第一義諦中，相成就為虛妄，非相成就則不虛妄。經文說『像這樣諸相非相，就能見到如來』，這是爲了顯現，即相應三昧以及攝持散亂心時，對於那些相不是...
【English Translation】 English version: 『Giving』 (Dāna) means not dwelling on anything, for the sake of establishing the ultimate truth (Paramārtha). Among these, because of non-dwelling, it shows the ultimate truth of things as they are, and non-dwelling on things is all that there is. The sutra says, 『A Bodhisattva should give in this way, not dwelling on appearances or thoughts,』 which is to show that in corresponding Samādhi and in gathering a scattered mind, one does not dwell on appearances or thoughts. After establishing non-dwelling in this way, some Bodhisattvas may be unable to do this because they are greedy for merit; to enable them to do so, the World Honored One shows that the accumulation of merit from giving without dwelling is very great, like space, for three reasons: first, it pervades all places, because merit arises in both dwelling and non-dwelling; second, it is vast, great, and supremely excellent; third, it is endless, ultimate, and inexhaustible.
The sutra says:
『Subhūti! What do you think? Can the Tathāgata be seen by the accomplishment of characteristics?』 Subhūti replied, 『No, World Honored One! The Tathāgata cannot be seen by the accomplishment of characteristics. Why? Because the characteristics spoken of by the Tathāgata are not characteristics.』
The Buddha told Subhūti, 『All characteristics are false. If you see all characteristics as non-characteristics, then they are not false, and seeing all characteristics as non-characteristics, you will see the Tathāgata.』
Treatise says:
The third part below is about wanting to obtain a dwelling place for the Rūpakāya (form body).
The sutra says, 『Subhūti! What do you think? Can the Tathāgata be seen by the accomplishment of characteristics?』 This is to show that it should be understood according to the meaning, to counteract pride in the Tathāgata's Rūpakāya. The sutra says 『accomplishment of characteristics,』 which is to speak of characteristics, showing the Tathāgata's Rūpakāya. The Venerable Subhūti replied, 『No,』 to fulfill this meaning. The World Honored One said, 『Subhūti! All characteristics are false,』 which reveals the desire. In this meaning, it should be upheld, and it is the establishment of the ultimate truth. In the ultimate truth, the accomplishment of characteristics is false, while the non-accomplishment of characteristics is not false. The sutra says, 『Seeing all characteristics as non-characteristics, you will see the Tathāgata,』 which is to show that in corresponding Samādhi and in gathering a scattered mind, those characteristics are not...
相見故。
經曰：
須菩提白佛言：「世尊！頗有眾生，于未來世末世得聞如是修多羅章句，生實相不？」
佛告須菩提：「莫作是說：『頗有眾生，于未來世末世得聞如是修多羅章句，生實相不？』」
佛復告須菩提：「有未來世末世，有菩薩摩訶薩，法欲滅時，有持戒、修福德、智慧者，於此修多羅章句能生信心，以此為實。」
佛復告須菩提：「當知彼菩薩摩訶薩，非於一佛二佛三四五佛所修行供養，非於一佛二佛三四五佛所而種善根。」
佛復告須菩提：「已於無量千萬諸佛所修行，供養無量百千萬諸佛所種諸善根，聞是修多羅，乃至一念能生凈信。須菩提！如來悉知是諸眾生，如來悉見是諸眾生。須菩提！是諸菩薩生如是無量福德聚，取如是無量福德。何以故？須菩提！是諸菩薩無復我相、眾生相、人相、壽者相。須菩提！是諸菩薩無法相，亦非無法相，無相，亦非無相。何以故？須菩提！是諸菩薩若取法相，則爲著我、人、眾生、壽者。須菩提！若是菩薩有法相，即著我相、人相、眾生相、壽者相。何以故？須菩提！不應取法，非不取法。以是義故，如來常說筏喻法門，是法應舍，何況非法。」
論曰：
此下第四為欲得法身住處。于中二種：一言說
【現代漢語翻譯】 現代漢語譯本 相見是緣分。
經書上說：
須菩提（Subhuti，佛陀的弟子）問佛說：『世尊！是否會有眾生，在未來的末法時代聽聞到這樣的修多羅（Sutra，經）章句，從而生起對實相的信心呢？』
佛告訴須菩提：『不要這樣說：「是否會有眾生，在未來的末法時代聽聞到這樣的修多羅章句，從而生起對實相的信心呢？」』
佛又告訴須菩提：『在未來的末法時代，會有菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），在佛法將要滅絕的時候，會有持戒、修福德、有智慧的人，對於這修多羅章句能夠生起信心，並且認為這是真實的。』
佛又告訴須菩提：『應當知道那些菩薩摩訶薩，不是僅僅在一尊佛、兩尊佛、三四五尊佛那裡修行供養，也不是僅僅在一尊佛、兩尊佛、三四五尊佛那裡種下善根。』
佛又告訴須菩提：『他們已經在無量千萬尊佛那裡修行，供養過無量百千萬尊佛，種下各種善根，聽聞這修多羅，乃至一念之間能夠生起清凈的信心。須菩提！如來完全知道這些眾生，如來完全看見這些眾生。須菩提！這些菩薩生起這樣無量的福德聚集，獲得這樣無量的福德。為什麼呢？須菩提！這些菩薩不再有我相、眾生相、人相、壽者相。須菩提！這些菩薩沒有法相，也不是沒有法相，沒有相，也不是沒有相。為什麼呢？須菩提！這些菩薩如果執著於法相，那就是執著於我、人、眾生、壽者。須菩提！如果這些菩薩有法相，那就是執著於我相、人相、眾生相、壽者相。為什麼呢？須菩提！不應該執著於法，也不是不執著於法。因為這個緣故，如來常常說筏喻法門，法尚且應該捨棄，何況不是法呢。』
論中說：
下面第四部分是爲了獲得法身（Dharmakaya，佛的法身）的住處。其中有兩種：一種是言說。
【English Translation】 English version Meeting is fate.
The Sutra says:
Subhuti (佛陀的弟子) said to the Buddha: 'World Honored One! Will there be beings in the future, in the final age, who, upon hearing such Sutra (經) verses, will generate faith in the true nature of reality?'
The Buddha told Subhuti: 'Do not say, "Will there be beings in the future, in the final age, who, upon hearing such Sutra verses, will generate faith in the true nature of reality?"'
The Buddha further told Subhuti: 'In the future, in the final age, there will be Bodhisattva-Mahasattvas (大菩薩), who, when the Dharma is about to perish, will be those who uphold the precepts, cultivate merit and virtue, and possess wisdom. They will be able to generate faith in these Sutra verses and regard them as true.'
The Buddha further told Subhuti: 'You should know that those Bodhisattva-Mahasattvas have not only cultivated and made offerings to one Buddha, two Buddhas, three, four, or five Buddhas, nor have they only planted roots of goodness with one Buddha, two Buddhas, three, four, or five Buddhas.'
The Buddha further told Subhuti: 'They have already cultivated in the presence of immeasurable millions of Buddhas, made offerings to immeasurable hundreds of thousands of millions of Buddhas, and planted various roots of goodness. Upon hearing this Sutra, even with a single thought, they can generate pure faith. Subhuti! The Tathagata (如來) knows all these beings, the Tathagata sees all these beings. Subhuti! These Bodhisattvas generate such immeasurable accumulations of merit and acquire such immeasurable merit. Why? Subhuti! These Bodhisattvas no longer have the perception of self, the perception of beings, the perception of people, or the perception of a life span. Subhuti! These Bodhisattvas have no perception of Dharma, nor is it a non-perception of Dharma, no perception, nor is it a non-perception. Why? Subhuti! If these Bodhisattvas cling to the perception of Dharma, then they are attached to self, people, beings, and a life span. Subhuti! If these Bodhisattvas have a perception of Dharma, they are attached to the perception of self, the perception of people, the perception of beings, and the perception of a life span. Why? Subhuti! One should not grasp at Dharma, nor should one not grasp at Dharma. For this reason, the Tathagata often speaks of the parable of the raft; even the Dharma should be abandoned, how much more so what is not Dharma.'
The Treatise says:
The fourth part below is for obtaining a dwelling place for the Dharmakaya (佛的法身). Among them are two types: one is speech.
法身，二證得法身。
為欲得此言說法身故，經言「世尊！頗有眾生，于未來世末世得聞如是修多羅章句」等。于中，修多羅章句者，謂所有義應知。何者為句？如上所說七種義句。于不顛倒義想，是謂實相應知；如言執義，彼非實相。上座須菩提作是念「于未來世，無有生實相」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，世尊為如是義，顯示五種：一、顯示修行，二、顯示集因，三、顯示善友攝受，四、顯示攝福德相應，五、顯示實相中當得實想。故經言「有持戒、修福德、智慧者」，此增上戒等三學，顯示修行功德。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，何況生實想也。經言「如來悉知、悉見是諸眾生」者，此顯示善友所攝。知者，知名身。見者，見色身。謂一切行、住所作中，知其心，見其依止故。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「是諸菩薩無復我相、眾生相」，乃至「若是菩薩有法想，即著我相、人相、眾生相、壽者相」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
【現代漢語翻譯】 現代漢語譯本：法身，有兩種方式可以證得法身。
爲了想要獲得這種言說法身，經文中說：『世尊！是否會有眾生，在未來末世能夠聽聞到這樣的修多羅（Sutra，經）章句』等等。其中，修多羅章句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意義的句子。對於不顛倒的意義產生正確的想法，這才是真實相應的瞭解；如果執著于字面意義，那就不是真實的實相。上座須菩提（Subhuti）心中想『在未來世，不會有人產生對實相的正確認識』，爲了破除這種想法，世尊說『當正法將要滅亡的時候』，指的是修行逐漸衰退的時候。
接下來，世尊爲了說明這個道理，顯示了五種情況：一、顯示修行，二、顯示積累善因，三、顯示被善友攝受，四、顯示積累福德相應，五、顯示在實相中應當產生正確的想法。所以經文中說『有持戒、修福德、有智慧的人』，這裡通過增上的戒、定、慧三學，顯示了修行的功德。以少欲等功德為開始，乃至三摩提（Samadhi，禪定）等。經文中說『已經供養過無量百千諸佛，乃至一心清凈地信奉』等等，這裡顯示了積累善因。一心清凈地信奉尚且能夠得到這樣的功德，更何況是生起對實相的正確認識呢。經文中說『如來完全知曉、完全看見這些眾生』，這裡顯示了被善友所攝受。知曉，是知曉他們的名身（Nama-rupa，名色）。看見，是看見他們的色身（Rupa，色）。指的是在一切行為、住所和所作所為中，瞭解他們的心，看見他們所依賴的事物。經文中說『產生並獲得無量的福德聚集』，這裡顯示了積累福德。產生，指的是福德正在生起的時候。獲得，指的是在那福德滅去的時候攝持住它的種子。經文中說『這些菩薩不再有我相、眾生相』，乃至『如果菩薩有法想，那就是執著於我相、人相、眾生相、壽者相』，這裡顯示了正確的想法，用來對治五種錯誤的執取。什麼是五種錯誤的執取呢？一、外道，二、內在佛法中的凡夫和聲聞（Sravaka，阿羅漢），三、增上慢菩薩。
【English Translation】 English version: The Dharmakaya (Dharmakaya, the body of the Dharma), there are two ways to attain the Dharmakaya.
In order to obtain this verbal Dharmakaya, the sutra (Sutra, Buddhist scripture) says: 'World Honored One! Are there any sentient beings in the future, in the last age, who will be able to hear such chapters and sentences of the Sutra?' Among them, the chapters and sentences of the Sutra refer to all the meanings that should be understood. What is a sentence? Like the seven kinds of meaningful sentences mentioned above. To have correct thoughts about the meaning without inversion is to understand the true correspondence; if one clings to the literal meaning, that is not the true reality. The Venerable Subhuti (Subhuti, one of the Buddha's disciples) thought in his mind, 'In the future, no one will have a correct understanding of reality.' To dispel this thought, the World Honored One said, 'When the True Dharma is about to perish,' which refers to the gradual decline of practice.
Next, the World Honored One, in order to explain this principle, revealed five aspects: first, showing practice; second, showing the accumulation of good causes; third, showing being embraced by good friends; fourth, showing the accumulation of corresponding merits; and fifth, showing that correct thoughts should arise in reality. Therefore, the sutra says, 'There are those who uphold the precepts, cultivate merits, and have wisdom.' Here, through the three studies of enhanced precepts, concentration, and wisdom, the merits of practice are shown. Starting with the merits of having few desires, and so on, up to Samadhi (Samadhi, meditative absorption), etc. The sutra says, 'Having already made offerings to countless hundreds of thousands of Buddhas, and even with one-pointed pure faith,' etc., this shows the accumulation of good causes. Even with one-pointed pure faith, one can obtain such merits, let alone giving rise to a correct understanding of reality. The sutra says, 'The Tathagata (Tathagata, the Buddha) fully knows and fully sees these sentient beings,' this shows being embraced by good friends. Knowing means knowing their Nama-rupa (Nama-rupa, name and form). Seeing means seeing their Rupa (Rupa, form). It refers to understanding their minds and seeing what they rely on in all their actions, dwellings, and deeds. The sutra says, 'Generating and obtaining immeasurable accumulations of merit,' this shows the accumulation of merit. Generating refers to the time when merit is arising. Obtaining refers to holding onto the seeds of that merit when it is extinguished. The sutra says, 'These Bodhisattvas (Bodhisattva, an enlightened being) no longer have the perception of self, the perception of sentient beings,' and even 'If a Bodhisattva has a perception of Dharma, that is clinging to the perception of self, the perception of person, the perception of sentient being, and the perception of lifespan,' this shows correct thoughts, used to counteract five kinds of wrong attachments. What are the five kinds of wrong attachments? First, non-Buddhists; second, ordinary people and Sravakas (Sravaka, a disciple of the Buddha) in the inner Dharma; third, Bodhisattvas with arrogance.
，四、世間共想定，五、無想定。第一者，我等想轉。第二，法相轉。第三者，無凈想轉，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，以我想及依止不轉故。然於我想中隨眠不斷故，則為有我取，是故經言「是諸菩薩，若取法想，則爲著我等取」、「若無法想轉，則為有我取」等。此我等想轉中，余義猶未說。經言「若是菩薩有法相，即著我」等者，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，此為依義應知，顯示對治不實想故。言於此修多羅章句說中者，此為說相，顯示言說法身故，即彼當生實想。中言當生者，是欲愿攝持故。是諸菩薩無復我想轉等者，是安立第一義。「須菩提！不應取法，非不取法」者，是顯了，謂相應三摩缽帝及散心時，不應取法者，於法體及法無我並不分別。
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，何況非法。」故法尚應舍，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
【現代漢語翻譯】 現代漢語譯本：四、世間共想定，五、無想定。第一種，我等想的轉變。第二種，法相的轉變。第三種，無凈想的轉變，這仍然有對法的執取。有對法的執取，是指執取無法的緣故。第四種，有想的轉變。第五種，無想的轉變。這些菩薩對於這些轉變都不會發生，這裡清楚地顯示了有戒乃至當生無量福聚等等。
經文說『何以故』，這是指其中邪見的執取，只是法和非法之想的轉變，而不是我等之想，因為我想以及依止都不會轉變。然而在我想中隨眠沒有斷絕的緣故，就仍然有我執，所以經文說『是諸菩薩，若取法想，則爲著我等取』、『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『若是菩薩有法相，即著我』等等，其中，取自體相續作為我想，我所取作為眾生想，所謂我乃至壽住取作為命想，輾轉取其餘趣取作為人想，應當知道。
其中，說到當生實想，這應當依據意義來理解，顯示對治不真實的想法的緣故。說到在此修多羅（Sūtra）章句的解說中，這是在說明法相，顯示言說法身的緣故，也就是彼當生實想。中間說到當生，是因為欲愿的攝持的緣故。這些菩薩沒有再有我想的轉變等等，這是安立第一義。『須菩提（Subhūti）！不應取法，非不取法』，這是顯了，也就是相應的三摩缽帝（Samāpatti）以及散心的時候，不應該取法，對於法的體性以及法無我都不分別。
又，說到說法身的重要意義，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。』所以法尚且應該捨棄，因為實想生起的緣故。何況非法呢，因為道理上不應該的緣故。簡略地說，顯示菩薩想要得到言說法身。
【English Translation】 English version: Four, worldly common samjna (Saṃjñā, perception), five, asaṃjñā (Asaṃjñā, non-perception). The first is the transformation of 'I' and 'we' thought. The second is the transformation of dharma-lakṣaṇa (Dharma-lakṣaṇa, characteristic of dharma). The third is the transformation of non-pure thought, which still involves grasping of dharma. Grasping of dharma means grasping of non-dharma. The fourth is the transformation of thought. The fifth is the transformation of non-thought. These Bodhisattvas do not undergo these transformations. Here, it is clearly shown that having precepts leads to the accumulation of immeasurable merit in future lives.
The sutra says 'Why?', this refers to the wrong views held within, only the transformation of dharma and non-dharma thoughts, not the 'I' and 'we' thoughts, because the 'I' thought and its support do not transform. However, because the anusaya (Anusaya, latent tendencies) in the 'I' thought are not severed, there is still 'I'-grasping. Therefore, the sutra says 'If these Bodhisattvas grasp dharma-saṃjñā (Dharma-saṃjñā, perception of dharma), they are attached to 'I' and 'we' grasping', 'If non-dharma-saṃjñā transforms, there is 'I'-grasping', etc. In this transformation of 'I' and 'we' thought, the remaining meanings have not yet been explained. The sutra says 'If a Bodhisattva has dharma-lakṣaṇa, they are attached to 'I'', etc. Among them, taking the continuity of one's own self as 'I'-saṃjñā, what is taken by 'I' as sattva-saṃjñā (Sattva-saṃjñā, perception of sentient beings), so-called taking 'I' until the duration of life as jīva-saṃjñā (Jīva-saṃjñā, perception of life), and taking other destinies in turn as pudgala-saṃjñā (Pudgala-saṃjñā, perception of person) should be known.
Among them, saying that real thought will arise, this should be understood according to the meaning, showing the antidote to unreal thoughts. Saying that in the explanation of these sutra verses, this is explaining the characteristics, showing the dharma-kaya (Dharma-kāya, dharma body) of speech, which is the real thought that will arise. Saying 'will arise' in the middle is because of the holding of desire and aspiration. These Bodhisattvas no longer have the transformation of 'I' thought, etc., this is establishing the ultimate meaning. 'Subhūti! One should not grasp dharma, nor not grasp dharma', this is clear, that is, in corresponding samāpatti and in distracted mind, one should not grasp dharma, and one does not differentiate between the nature of dharma and dharma-nairātmya (Dharma-nairātmya, non-self of dharma).
Furthermore, speaking of the essential meaning of the dharma-kaya of speech, the sutra says: 'For this reason, the Tathāgata (Tathāgata, Thus Come One) often speaks of the raft parable, if one understands this, dharma should be abandoned, let alone non-dharma.' Therefore, dharma should be abandoned, because real thought arises. Let alone non-dharma, because it is not reasonable. Briefly speaking, it shows that Bodhisattvas want to obtain the dharma-kaya of speech.
，不應作不實想故。
經曰：
複次，佛告慧命須菩提：「須菩提！于意云何？如來得阿耨多羅三藐三菩提耶？如來有所說法耶？」須菩提言：「如我解佛所說義，無有定法如來得阿耨多羅三藐三菩提，亦無有定法如來可說。何以故？如來所說法，皆不可取，不可說，非法非非法。何以故？一切聖人皆以無為法得名。」
論曰：
此下證得法身。復有二種：一智相法身，二福相法身。
為欲得智相至得法身住處故，經言「須菩提！于意云何？如來得阿耨多羅三藐三菩提耶」，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，上座須菩提道佛意故——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，經言「如我解世尊所說義」等。
又，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。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
【現代漢語翻譯】 現代漢語譯本： 不應該產生不真實的念頭。
經書中說：
再次，佛告訴慧命須菩提（Subhuti，一位佛陀的弟子）：「須菩提！你認為如何？如來（Tathagata，佛陀的稱號）證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）嗎？如來有所說法嗎？」須菩提說：「依我理解佛所說的意義，沒有固定的法如來證得阿耨多羅三藐三菩提，也沒有固定的法如來可以宣說。為什麼呢？如來所說的法，都是不可執取，不可言說，非是法，也非不是法。為什麼呢？一切聖人都是以無為法而得名的。」
論中說：
下面是證明獲得法身（Dharmakaya，佛的法性之身）。法身又有兩種：一是智相法身，二是福相法身。
爲了獲得智相，乃至獲得法身所住之處，經中說「須菩提！你認為如何？如來證得了阿耨多羅三藐三菩提嗎」，這是依據意義，顯示推翻對於正覺菩提的執取，因為說法者被正覺所攝持。經中說「有法可以宣說阿耨多羅三藐三菩提」的，這是爲了說明相，顯示到達獲得法身。
「沒有固定的法」的原因是，上座須菩提知道佛的意圖——從世俗諦（Samvriti-satya，相對真理）的角度來說，有菩提和證得，這是爲了願望的攝持，以方便法門（Upaya，善巧方便）的緣故，二者都為有；如果按照世尊（Bhagavan，佛陀的尊稱）的意圖來說，二者都沒有。爲了顯示這個道理，經中說「依我理解世尊所說的意義」等等。
另外，經中說「為什麼呢？如來所說的法，不可執取，不可言說，非是法，也非不是法」的原因是，這是安立第一義諦（Paramartha-satya，勝義諦）。由於說法，知道證得菩提，所以在說法中安立第一義諦。其中，不可執取，是指正在聽聞的時候。不可言說，是指正在演說的時候。非是法，是指分別性。非不是法，是指法無我（Dharma-nairatmya，諸法無自性）的緣故。
經中說「為什麼呢？以無為的緣故而得名聖人」的原因是，無為，就是沒有分別的意義。
【English Translation】 English version: One should not generate untrue thoughts.
The Sutra says:
Furthermore, the Buddha told the venerable Subhuti (Subhuti, a disciple of the Buddha): 'Subhuti! What do you think? Has the Tathagata (Tathagata, title of the Buddha) attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)? Does the Tathagata have any Dharma to teach?' Subhuti said: 'According to my understanding of the Buddha's meaning, there is no fixed Dharma by which the Tathagata attains Anuttara-samyak-sambodhi, nor is there any fixed Dharma that the Tathagata can speak of. Why? The Dharma spoken by the Tathagata is all ungraspable, unspeakable, neither Dharma nor not-Dharma. Why? All sages are named by the unconditioned Dharma.'
The Treatise says:
The following is proof of attaining the Dharmakaya (Dharmakaya, the Dharma-body of the Buddha). There are two kinds of Dharmakaya: one is the Dharmakaya of wisdom aspect, and the other is the Dharmakaya of merit aspect.
In order to attain the wisdom aspect, and even the place where the Dharmakaya dwells, the Sutra says, 'Subhuti! What do you think? Has the Tathagata attained Anuttara-samyak-sambodhi?' This is based on meaning, showing the overturning of attachment to perfect enlightenment, because the speaker is encompassed by perfect enlightenment. The Sutra says, 'There is Dharma that can be spoken of as Anuttara-samyak-sambodhi,' which is to explain the aspect, showing the attainment of the Dharmakaya.
The reason for 'no fixed Dharma' is that the venerable Subhuti knows the Buddha's intention—from the perspective of conventional truth (Samvriti-satya, relative truth), there is Bodhi and attainment, which is for the sake of upholding vows, and because of skillful means (Upaya, expedient means), both are considered to exist; if according to the intention of the Bhagavan (Bhagavan, honorific title of the Buddha), neither exists. To show this reason, the Sutra says, 'According to my understanding of the meaning spoken by the Bhagavan,' etc.
Furthermore, the reason the Sutra says, 'Why? The Dharma spoken by the Tathagata is ungraspable, unspeakable, neither Dharma nor not-Dharma' is that it establishes the ultimate truth (Paramartha-satya, ultimate truth). Because of speaking the Dharma, knowing the attainment of Bodhi, the ultimate truth is established in the speaking of the Dharma. Among them, ungraspable refers to the time of listening. Unspeakable refers to the time of expounding. Neither Dharma refers to the nature of discrimination. Not-Dharma refers to the Dharma's lack of self (Dharma-nairatmya, the selflessness of phenomena).
The reason the Sutra says, 'Why? Because of the unconditioned, they are named sages' is that unconditioned means without discrimination.
，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。
經曰：
「須菩提！于意云何？若滿三千大千世界七寶，以用佈施。須菩提！于意云何？是善男子、善女人，所得福德寧為多不？」須菩提言：「甚多，婆伽婆！甚多，修伽陀！彼善男子、善女人，得福甚多。何以故？世尊！是福德聚，即非福德聚，是故如來說福德聚。」
佛言：「須菩提！若善男子、善女人，以滿三千大千世界七寶，持用佈施。若復於此經中，受持乃至四句偈等，為他人說，其福勝彼，無量不可數。何以故？須菩提！一切諸佛阿耨多羅三藐三菩提法，皆從此經出。一切諸佛如來，皆從此經生。須菩提！所謂佛法者，即非佛法，是名佛法。」
論曰：
此下福相法身。
為欲得福相至得法身住處故，經言「于意云何？若人滿三千大千世界七寶，以用佈施」等。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
【現代漢語翻譯】 現代漢語譯本：因此，菩薩被稱為『有學』。在無起無作之中，如來轉依，名為清凈，因此如來被稱為『無學』。其中，最初的『無為』的意義，是與三摩缽帝（Samapatti，禪定）相應，以及在折伏散亂時顯現的緣故。第二種『無為』，唯有第一義諦，因為是無上覺悟的緣故。自此以後，一切住處中，都顯現以『無為』，因此被稱為聖人，應當知曉。之前的各種住處中未曾說以『無為』得名，在此處說阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）中的『無為』已經完畢。
經文說：
『須菩提（Subhuti）！你認為怎麼樣？如果有人用充滿三千大千世界的七寶來佈施。須菩提（Subhuti）！你認為怎麼樣？這位善男子、善女人，所得到的福德難道不多嗎？』須菩提（Subhuti）說：『非常多，婆伽婆（Bhagavan，世尊）！非常多，修伽陀（Sugata，善逝）！那位善男子、善女人，得到的福德非常多。為什麼呢？世尊（Bhagavan）！因為這福德聚，即非福德聚，所以如來說是福德聚。』
佛說：『須菩提（Subhuti）！如果善男子、善女人，用充滿三千大千世界的七寶，拿來佈施。如果又有人於此經中，受持乃至四句偈等，為他人解說，他的福德勝過前者，無量不可數。為什麼呢？須菩提（Subhuti）！一切諸佛的阿耨多羅三藐三菩提法（Anuttara-samyak-sambodhi），都從此經而出。一切諸佛如來，都從此經生。須菩提（Subhuti）！所謂佛法，即非佛法，是名佛法。』
論中說：
以下是福相法身。
爲了獲得福相，直至獲得法身住處的緣故，經文說『你認為怎麼樣？如果有人用充滿三千大千世界的七寶來佈施』等等。如何顯示即彼所有言說法身，出生如來福相直至獲得法身？對於他們乃至說一句四句偈，所生的福德都非常多，更何況如來所有的福相直至
【English Translation】 English version: Therefore, a Bodhisattva is called 'one who is still learning'. In the absence of arising and acting, the Tathagata's (Tathagata, Thus Come One) transformation of the basis is called purity, therefore the Tathagata (Tathagata) is called 'one who has completed learning'. Among them, the meaning of the initial 'unconditioned' is because it corresponds to Samapatti (Samapatti, meditative absorption), and is revealed when subduing distraction. The second 'unconditioned' is only the ultimate truth, because it is unsurpassed enlightenment. From then on, in all abodes, it is revealed through 'unconditionedness', therefore it should be known that they are called sages. In the previous abodes, it was not said that one is named through 'unconditionedness', here it is said that the 'unconditionedness' in Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) is completed.
The Sutra says:
'Subhuti (Subhuti)! What do you think? If someone were to give alms with the seven treasures filling three thousand great thousand worlds. Subhuti (Subhuti)! What do you think? Would the merit obtained by this good man or good woman be great?' Subhuti (Subhuti) said: 'Very great, Bhagavan (Bhagavan, World Honored One)! Very great, Sugata (Sugata, Well-Gone One)! That good man or good woman would obtain very great merit. Why? World Honored One (Bhagavan)! Because this collection of merit is not a collection of merit, therefore the Tathagata (Tathagata) speaks of a collection of merit.'
The Buddha said: 'Subhuti (Subhuti)! If a good man or good woman were to give alms with the seven treasures filling three thousand great thousand worlds. If someone were to receive, uphold, and explain even four lines of verse from this Sutra to others, their merit would surpass the former, immeasurable and countless. Why? Subhuti (Subhuti)! All the Buddhas' Dharma of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi) comes from this Sutra. All the Tathagatas (Tathagata) are born from this Sutra. Subhuti (Subhuti)! What is called the Buddha-dharma is not the Buddha-dharma; it is called the Buddha-dharma.'
The Treatise says:
Below is the Dharma-body of blessed marks.
In order to obtain the blessed marks, up to obtaining the abode of the Dharma-body, the Sutra says, 'What do you think? If someone were to give alms with the seven treasures filling three thousand great thousand worlds,' and so on. How does it show that the Dharma-body of speech, which is theirs, gives rise to the Tathagata's (Tathagata) blessed marks up to obtaining the Dharma-body? Even saying one four-line verse, the merit produced is very great, let alone all the blessed marks of the Tathagata (Tathagata) up to
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。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。已說欲住處竟。
金剛般若波羅蜜經論捲上 大正藏第 25 冊 No. 1510b 金剛般若波羅蜜經論
金剛般若波羅蜜經論卷中
無著菩薩造
隋南天竺三藏法師達摩岌多譯
經曰：
「須菩提！于意云何？須陀洹能作是念『我得須陀
【現代漢語翻譯】 現代漢語譯本：
獲得法身。因為什麼因緣，在言說法身中如此宣說一個四句偈就能產生眾多福德？爲了成就這個意義，經文說：『為什麼呢？如來的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）從此而出』。其中，普遍聚集十法、行阿含（Agama，阿含經）的緣故，諸佛世尊從此出生，這是世俗諦的說法，說佛出生。因為有菩提（Bodhi，覺悟）的緣故，即此二者並存的緣故，名為佛法。因為菩提和佛的緣故，經文說：『須菩提！佛法，即非佛法。』 再次，經文說：『其所生福，勝過彼無量阿僧祇（Asamkhya，無數）』，這是依據意義，顯示對治福不生。其中，『其福』，這是說明相，顯示福相法身的緣故。『勝彼』，顯示欲愿攝持的緣故。經文說：『世尊！是福聚，即非福聚，是故如來說福聚』，以及說『須菩提！佛法、佛法，即非佛法，是名佛法』，這是用福聚和佛法，來攝取如來福相法身中安立第一義。爲了隨順無為而得名，相應於三摩缽帝（Samapatti，等至）以及折伏散亂，不再顯現。 言語『甚多，婆伽婆（Bhagavan，世尊）』、『甚多，修伽陀（Sugata，善逝）』，顯示攝心、持心。因為攝自心的緣故，所以說受持。為他人說，是解釋句子的意味。『無量』，是超過譬喻的緣故。『阿僧祇』，是顯示眾多的緣故。已經說完欲住之處。 《金剛般若波羅蜜經論》捲上 大正藏第 25 冊 No. 1510b 《金剛般若波羅蜜經論》 《金剛般若波羅蜜經論》卷中 無著菩薩造 隋南天竺三藏法師達摩岌多譯 經文說： 『須菩提！你認為怎麼樣？須陀洹（Srotapanna，入流果）會這樣想「我得了須陀洹果」嗎？』
【English Translation】 English version:
Having attained the Dharmakaya (法身, Dharma Body). What is the cause and condition that uttering a four-line verse in the Dharmakaya of speech can generate so much merit? To accomplish this meaning, the sutra says: 'Why? Because the Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment) of the Tathagata (如來, Thus Come One) comes from this.' Among them, because of the universal gathering of the ten dharmas and the practice of the Agamas (阿含, collection of early Buddhist texts), the Buddhas, the World-Honored Ones, are born from this. This is the conventional truth, saying that the Buddha is born. Because of Bodhi (菩提, enlightenment), that is, because these two exist together, it is called the Buddha-dharma. Because of Bodhi and the Buddha, the sutra says: 'Subhuti (須菩提)! Buddha-dharma is not Buddha-dharma.' Furthermore, the sutra says: 'The merit generated is greater than countless Asamkhyas (阿僧祇, incalculable number),' this is based on meaning, showing that the merit of counteracting does not arise. Among them, 'the merit' is to explain the characteristics, showing the Dharmakaya of merit characteristics. 'Greater than that' 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 an accumulation of merit,' and says, 'Subhuti! Buddha-dharma, Buddha-dharma, is not Buddha-dharma, therefore it is called Buddha-dharma.' This accumulation of merit and Buddha-dharma are used to establish the supreme meaning in the Dharmakaya of the Tathagata's merit characteristics. In order to conform to non-action and obtain a name, it corresponds to Samapatti (三摩缽帝, meditative absorption) and subdues distractions, no longer manifesting. The words 'Very much, Bhagavan (婆伽婆, Blessed One),' 'Very much, Sugata (修伽陀, Well-Gone One),' show the gathering and holding of the mind. Because of gathering one's own mind, it is said to be upheld. To explain it to others is to explain the meaning of the sentences. 'Countless' is because it exceeds metaphors. 'Asamkhya' is to show the multitude. The place where one wishes to dwell has been spoken of. Diamond Prajna Paramita Sutra Treatise, Volume 1 Taisho Tripitaka Volume 25 No. 1510b Diamond Prajna Paramita Sutra Treatise Diamond Prajna Paramita Sutra Treatise, Volume 2 Composed by Bodhisattva Asanga (無著菩薩) Translated by Tripitaka Master Dharmagupta of Southern India of the Sui Dynasty The Sutra says: 'Subhuti! What do you think? Would a Srotapanna (須陀洹, stream-enterer) think, 'I have attained the fruit of Srotapanna?'
洹果』不？」須菩提言：「不也。世尊！何以故？實無有法名須陀洹，不入色、聲、香、味、觸、法，是名須陀洹。」
佛言：「須菩提！于意云何？斯陀含能作是念『我得斯陀含果』不？」須菩提言：「不也。世尊！何以故？實無有法名斯陀含，是名斯陀含。」
「須菩提！于意云何？阿那含能作是念『我得阿那含果』不？」須菩提言：「不也。世尊！何以故？實無有法名阿那含，是名阿那含。」
「須菩提！于意云何？阿羅漢能作是念『我得阿羅漢果』不？」須菩提言：「不也。世尊！何以故？實無有法名阿羅漢。世尊！若阿羅漢作是念『我得阿羅漢』，即爲著我、人、眾生、壽者。世尊！佛說我得無諍三昧最為第一，世尊說我是離欲阿羅漢。世尊！我不作是念：『我是離欲阿羅漢。』世尊！我若作是念『我得阿羅漢』，世尊則不記我無諍行第一；以須菩提實無所行，而名須菩提無諍、無諍行。」
論曰：
此下第五為修道得勝中無慢。如前略為八種住處，已下十二總名離障礙住處對治應知。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
【現代漢語翻譯】 現代漢語譯本： 『須菩提，你的意思如何？須陀洹（Srota-apanna，入流果）會這樣想『我證得了須陀洹果』嗎？』須菩提回答：『不會的，世尊！為什麼呢？實際上並沒有一種法叫做須陀洹，不執著於色、聲、香、味、觸、法，這才能叫做須陀洹。』 佛說：『須菩提，你的意思如何？斯陀含（Sakrdagamin，一來果）會這樣想『我證得了斯陀含果』嗎？』須菩提回答：『不會的，世尊！為什麼呢？實際上並沒有一種法叫做斯陀含，這才能叫做斯陀含。』 『須菩提，你的意思如何？阿那含（Anagamin，不來果）會這樣想『我證得了阿那含果』嗎？』須菩提回答：『不會的，世尊！為什麼呢？實際上並沒有一種法叫做阿那含，這才能叫做阿那含。』 『須菩提，你的意思如何？阿羅漢（Arhat，無學果）會這樣想『我證得了阿羅漢果』嗎？』須菩提回答：『不會的，世尊！為什麼呢？實際上並沒有一種法叫做阿羅漢。世尊！如果阿羅漢這樣想『我證得了阿羅漢』，那就是執著於我、人、眾生、壽者四相了。世尊！佛說我得到無諍三昧最為第一，世尊說我是離欲阿羅漢。世尊！我不會這樣想：『我是離欲阿羅漢。』世尊！我如果這樣想『我證得了阿羅漢』，世尊就不會記我為無諍行第一了；因為須菩提實際上沒有什麼行為，所以才被稱為須菩提無諍、無諍行。』 論曰： 下面第五部分是修道得勝中沒有傲慢。像前面簡略地說了八種住處，下面這十二種總稱為遠離障礙的住處，應該用它們來對治。哪十二種障礙呢？一、傲慢，二、沒有傲慢但少聞法，三、多聞法但稍微攀緣而作念修道，四、不稍微攀緣而作念修道但捨棄眾生，五、不捨棄眾生但喜歡隨順外道理論而散亂動搖，六、雖然不散亂動搖但在破除影像相中沒有方便技巧，七、雖然有方便技巧但……
【English Translation】 English version: 『Subhuti, what do you think? Would a Srota-apanna (Stream-enterer, meaning 'one who has entered the stream' to Nirvana) think, 'I have attained the fruit of Srota-apanna'?』 Subhuti said, 『No, World Honored One. Why? In reality, there is no dharma called Srota-apanna. It is not entering into form, sound, smell, taste, touch, or dharma that is called Srota-apanna.』 The Buddha said, 『Subhuti, what do you think? Would a Sakrdagamin (Once-returner, meaning 'one who returns only once' to this world) think, 'I have attained the fruit of Sakrdagamin'?』 Subhuti said, 『No, World Honored One. Why? In reality, there is no dharma called Sakrdagamin. That is called Sakrdagamin.』 『Subhuti, what do you think? Would an Anagamin (Non-returner, meaning 'one who does not return' to this world) think, 'I have attained the fruit of Anagamin'?』 Subhuti said, 『No, World Honored One. Why? In reality, there is no dharma called Anagamin. That is called Anagamin.』 『Subhuti, what do you think? Would an Arhat (Worthy One, meaning 'one who has attained Nirvana') think, 'I have attained the fruit of Arhat'?』 Subhuti said, 『No, World Honored One. Why? In reality, there is no dharma called Arhat. World Honored One, if an Arhat were to think, 'I have attained Arhatship,' that would be clinging to the notions of self, person, sentient being, and life-span. World Honored One, the Buddha said that I have attained the Samadhi of No-Contention and am the foremost. The World Honored One said that I am a desire-free Arhat. World Honored One, I do not think, 'I am a desire-free Arhat.' World Honored One, if I were to think, 'I have attained Arhatship,' the World Honored One would not acknowledge me as the foremost in the practice of No-Contention; because Subhuti actually has no practice, therefore he is called Subhuti of No-Contention, practicing No-Contention.』 Treatise: The fifth section below is about having no arrogance in the attainment of victory in cultivation. As mentioned earlier, there are eight abodes in brief. The following twelve are collectively called abodes that are free from obstacles, and they should be used to counteract them. What are the twelve obstacles? 1. Arrogance, 2. Lack of learning despite the absence of arrogance, 3. Much learning but little clinging to thoughts while contemplating and cultivating, 4. Not little clinging to thoughts while contemplating and cultivating but abandoning sentient beings, 5. Not abandoning sentient beings but delighting in following external theories and becoming scattered, 6. Although not scattered, lacking skillful means in breaking through image-appearances, 7. Although having skillful means, but...
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、雖能自攝而無教授。
此中，為離慢故，經言「須陀洹能作是念『我得須陀洹果』不」等，此為依義，顯示對治我得慢故。又復，須陀洹能作是念者，即為說相，顯示無慢故，亦即是欲愿攝持。
經言「世尊！實無有法，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離欲阿羅漢共有功德者，以己所證為令信故，以無有法得阿羅漢及無所行故，說無諍、無諍行。此中即為安立第一義。
經曰：
佛告須菩提：「于意云何？如來昔在然燈佛所，得阿耨多羅三藐三菩提法不？」須菩提言：「不也。世尊！如來在然燈佛所，於法實無所得阿耨多羅三藐三菩提。」
論曰：
此下第六為不離佛出時。
依離障礙十二種中，為離少聞故，經言「如來昔在然燈佛所得阿耨多羅三藐三菩提法不」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。
經曰：
佛告
【現代漢語翻譯】 現代漢語譯本： 八、不具備福德資糧；九、即使具備福德資糧，卻貪圖享樂而懈怠，或者追逐名利供養等；十、即使遠離懈怠和名利供養，卻不能忍受痛苦；十一、即使能夠忍受痛苦，卻不具備智慧資糧；十二、即使具備智慧資糧，卻不能自我約束；十三、即使能夠自我約束，卻沒有正確的教授。
其中，爲了遠離我慢，經文中說『須陀洹（Srota-apanna，入流果）會這樣想『我證得了須陀洹果』嗎？』等等，這是依據義理，顯示對治『我得』之慢。而且，須陀洹能夠這樣想，就是爲了說明其沒有我慢的相狀，也即是欲愿的攝持。
經文中說『世尊！實際上沒有一種法，不包含在色、聲、香、味、觸之中』，這是爲了安立第一義諦。如果須陀洹這樣想：『我證得了須陀洹果』，那就是有了我相。如果有了我相，那就有了我慢，應當知道，乃至阿羅漢（Arhat，應供）也是如此。上座須菩提（Subhuti，空生）親自顯示無諍行第一以及遠離慾望的阿羅漢所共有的功德，爲了使人信服自己所證悟的境界，因為沒有一種法可以得到阿羅漢果，也沒有任何行為可以達到阿羅漢果，所以才說無諍、無諍行。這其中就是爲了安立第一義諦。
經文說：
佛告訴須菩提：『你的意思如何？如來過去在燃燈佛（Dipamkara Buddha，錠光佛）那裡，得到了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的法嗎？』須菩提說：『不是的。世尊！如來在燃燈佛那裡，實際上沒有得到任何可以稱為阿耨多羅三藐三菩提的法。』
論曰：
下面第六部分是爲了說明不離開佛陀出世的時代。
依據遠離障礙的十二種情況，爲了遠離少聞寡見，經文中說『如來過去在燃燈佛那裡得到阿耨多羅三藐三菩提的法嗎？』等等。意思是說，在那位佛陀出世，承事供養的時候，如果有法可以執取，就遠離了這種分別，因此，依據義理等等以及對治等等，應當根據義理相應地理解。
經文說：
【English Translation】 English version: 8. Lacking the accumulation of merit; 9. Even with the accumulation of merit, indulging in pleasure and being lazy, or pursuing fame and offerings; 10. Even when free from laziness and offerings, being unable to endure suffering; 11. Even when able to endure suffering, lacking the accumulation of wisdom; 12. Even with the accumulation of wisdom, being unable to restrain oneself; 13. Even when able to restrain oneself, lacking proper instruction.
Among these, to abandon arrogance, the sutra says, 'Would a Srota-apanna (stream-enterer) think, 'I have attained the fruit of Srota-apanna'?' etc. This is based on the meaning, showing the antidote to the arrogance of 'I have attained'. Furthermore, the fact that a Srota-apanna can think in this way is to describe the state of being without arrogance, which is also the holding of aspiration.
The sutra says, 'World Honored One! In reality, there is no dharma that is not included in form, sound, smell, taste, and touch.' This is to establish the ultimate truth. If a Srota-apanna thinks, 'I have attained the fruit of Srota-apanna,' then there is the thought of self. If there is the thought of self, then there is arrogance, it should be known, and so on, even for an Arhat (worthy one). The Venerable Subhuti (empty born) personally demonstrates the foremost practice of non-contention and the shared merits of Arhats who are free from desire, in order to make people believe in his own enlightened state, because there is no dharma by which one can attain Arhatship, and no practice by which one can reach Arhatship, therefore he speaks of non-contention and the practice of non-contention. This is to establish the ultimate truth.
The sutra says:
The Buddha said to Subhuti, 'What do you think? Did the Tathagata (thus come one) obtain the dharma of Anuttara-samyak-sambodhi (unsurpassed complete enlightenment) from Dipamkara Buddha (light making Buddha) in the past?' Subhuti said, 'No, World Honored One! The Tathagata did not actually obtain any dharma called Anuttara-samyak-sambodhi from Dipamkara Buddha.'
Treatise says:
The sixth part below is to explain not leaving the time when the Buddha appears in the world.
Based on the twelve conditions for abandoning obstacles, to abandon limited learning, the sutra says, 'Did the Tathagata obtain the dharma of Anuttara-samyak-sambodhi from Dipamkara Buddha in the past?' etc. This means that when that Buddha appeared in the world, if there was a dharma to grasp while serving and making offerings, then one would be separated from this discrimination. Therefore, based on the meaning etc. and the antidote etc., it should be understood accordingly in accordance with the meaning.
The sutra says:
須菩提：「若菩薩作是言：『我莊嚴佛國土。』彼菩薩不實語。何以故？須菩提！如來所說莊嚴佛土者，則非莊嚴，是名莊嚴佛土。是故，須菩提！諸菩薩摩訶薩，應如是生清凈心而無所住，不住色生心，不住聲、香、味、觸、法生心，應無所住而生其心。」
論曰：
此下第七為愿凈佛土。
依離障礙十二種中，為離小攀緣作念修道故，經言「須菩提！若菩薩作是言：『我莊嚴佛國土』」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！諸菩薩摩訶薩，應如是生清凈心而無所住，不住色、聲、香、味、觸、法」等。
經曰：
「須菩提！譬如有人，身如須彌山王。須菩提！于意云何？是身為大不？」
須菩提言：「甚大。世尊！何以故？佛說非身，是名大身。彼身非身，是名大身。」
論曰：
此下第八為成熟眾生。
依離障礙十二種中，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
【現代漢語翻譯】 現代漢語譯本 須菩提（Subhuti，佛陀的弟子）說：『如果菩薩這樣說：「我來莊嚴佛國土。」這位菩薩說的就不是真話。為什麼呢？須菩提，如來所說的莊嚴佛土，實際上並非真正的莊嚴，只是名為莊嚴佛土。所以，須菩提，各位菩薩摩訶薩，應當這樣生起清凈心，但又不住于任何事物，不住於色（rupa，形色）而生心，不住于聲（shabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparsha，觸感）、法（dharma，事物）而生心，應當無所住而生起那顆心。』
論曰：
下面第七部分是為發願清凈佛土。
依據遠離障礙的十二種方法中，爲了遠離微小的攀緣而作念修道，所以經文說『須菩提！若菩薩作是言：「我莊嚴佛國土」』等等。如果念著要莊嚴凈土，就會對色等事物產生分別，生起貪戀執著。爲了遠離這些，經文說『是故，須菩提！諸菩薩摩訶薩，應如是生清凈心而無所住，不住色、聲、香、味、觸、法』等等。
經曰：
『須菩提！譬如有人，身如須彌山王（Sumeru，佛教中的聖山）。須菩提！你認為如何？這個身體算大嗎？』
須菩提說：『非常大。世尊（Bhagavan，佛陀的尊稱）！為什麼呢？佛說非身，是名大身。彼身非身，是名大身。』
論曰：
下面第八部分是為成熟眾生。
依據遠離障礙的十二種方法中，爲了遠離捨棄眾生的想法，所以經文說『須菩提！譬如有人，身如須彌山王』等等。這顯示了什麼呢？爲了成熟欲界（Kama-dhatu，眾生有情慾的世界）的眾生。像羅睺阿修羅王（Rahu Asura Raja，阿修羅王的名字）等一切巨大的身體，大小如同須彌山，尚且不應該執著於他們的自體，更何況是其他眾生呢。
經文說『如來說為非體』，是爲了顯示法無我（dharma-nairatmya，諸法無自性）的道理；『彼體非體』，是爲了顯示法體無生、無作的道理。這即是顯示自性與相以及差別。
【English Translation】 English version Subhuti (Subhuti, Buddha's disciple) said: 'If a Bodhisattva says, "I will adorn Buddha lands," that Bodhisattva is not speaking truthfully. Why is that? Subhuti, what the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) speaks of as adorning Buddha lands is, in fact, not adornment; it is merely called adorning Buddha lands. Therefore, Subhuti, all Bodhisattva-Mahasattvas (Bodhisattva-Mahasattvas, great beings who aspire to enlightenment), should thus generate a pure mind that dwells nowhere, not dwelling in form (rupa, physical form) when generating the mind, not dwelling in sound (shabda, sound), smell (gandha, scent), taste (rasa, flavor), touch (sparsha, tactile sensation), or dharma (dharma, phenomena) when generating the mind; they should generate their minds without dwelling anywhere.'
Commentary:
The seventh section below is for vowing to purify Buddha lands.
Based on the twelve methods of abandoning obstacles, in order to abandon small attachments and cultivate the path with mindfulness, the sutra says, 'Subhuti! If a Bodhisattva says, "I will adorn Buddha lands,"』 etc. If one is mindful of adorning pure lands, then one will discriminate and become attached to matters such as form, etc. To abandon this, the sutra says, 'Therefore, Subhuti! All Bodhisattva-Mahasattvas should thus generate a pure mind that dwells nowhere, not dwelling in form, sound, smell, taste, touch, or dharma,』 etc.
The Sutra says:
'Subhuti! Suppose there was a person whose body was like Mount Sumeru (Sumeru, the sacred mountain in Buddhism). Subhuti! What do you think? Is this body large or not?'
Subhuti said: 'Very large, World-Honored One (Bhagavan, an epithet of the Buddha)! Why is that? The Buddha speaks of non-body; it is called a great body. That body is non-body; it is called a great body.'
Commentary:
The eighth section below is for maturing sentient beings.
Based on the twelve methods of abandoning obstacles, in order to abandon the thought of abandoning sentient beings, the sutra says, 'Subhuti! Suppose there was a person whose body was like Mount Sumeru,』 etc. What does this show? It is for maturing sentient beings in the Desire Realm (Kama-dhatu, the realm of beings with desires). Even the great bodies of beings like Rahu Asura Raja (Rahu Asura Raja, name of an Asura king), whose size is like Mount Sumeru, should not be clung to as their self; how much more so for other beings.
The sutra says, 'The Tathagata speaks of it as non-body,' to show the principle of dharma-nairatmya (dharma-nairatmya, the selflessness of phenomena); 'That body is non-body,' to show that the nature of dharma is without arising and without creation. This shows the nature, characteristics, and differences.
別故。
經曰：
佛言：「須菩提！如恒河中所有沙數，如是沙等恒河。于意云何？是諸恒河沙寧為多不？」須菩提言：「甚多。世尊！但諸恒河尚多無數，何況其沙。」
佛言：「須菩提！我今實言告汝。若有善男子、善女人，以七寶滿爾數恒沙數世界，以施諸佛如來。須菩提！于意云何？彼善男子、善女人，得福多不？」須菩提言：「甚多。世尊！彼善男子、善女人，得福甚多。」
佛言：「須菩提！以七寶滿爾數恒河沙世界，持用佈施。若善男子、善女人，於此法門乃至受持四句偈等，為他人說，而此福德勝前福德無量阿僧祇。複次，須菩提！隨所有處，說是法門乃至四句偈等，當知此處，一切世間天、人、阿修羅，皆應供養，如佛塔廟。何況有人盡能受持、讀誦此經。須菩提！當知是人成就最上第一希有之法。若是經典所在之處，則為有佛，若尊重似佛。」
爾時，須菩提白佛言：「世尊！當何名此法門？我等云何奉持？」佛告須菩提：「是法門名為『金剛般若波羅蜜』。以是名字，汝當奉持。何以故？須菩提！佛說般若波羅蜜，則非般若波羅蜜。須菩提！于意云何？如來有所說法不？」須菩提言：「世尊！如來無所說法。」
論曰：
此下第九為遠離隨順外論
【現代漢語翻譯】 現代漢語譯本： 別故。
經文說：
佛說：『須菩提（Subhuti，佛陀的弟子）！就像恒河中所有的沙子那麼多，又有像這些沙子數量一樣的恒河。你認為怎麼樣？這些恒河的沙子算多嗎？』須菩提說：『非常多。世尊（Bhagavan，佛陀的稱號）！僅僅是恒河就已經多得數不清了，更何況是其中的沙子。』
佛說：『須菩提！我現在實話告訴你。如果有善男子、善女人，用七寶裝滿像這些恒河沙子數量一樣多的世界，用來佈施給諸佛如來（Tathagata，佛陀的稱號）。須菩提！你認為怎麼樣？這些善男子、善女人，得到的福報多嗎？』須菩提說：『非常多。世尊！這些善男子、善女人，得到的福報非常多。』
佛說：『須菩提！用七寶裝滿像這些恒河沙子數量一樣多的世界，用來佈施。如果善男子、善女人，對於這個法門，乃至僅僅是接受、持誦四句偈語等，併爲他人解說，那麼這個福德勝過前面佈施的福德，無量阿僧祇（asamkhya，極大的數字單位）。再者，須菩提！無論在什麼地方，宣說這個法門，乃至四句偈語等，應當知道這個地方，一切世間的天人、人類、阿修羅（asura，一種神道），都應當供養，如同佛塔廟宇一樣。更何況有人能夠完全接受、持誦、讀誦這部經。須菩提！應當知道這個人成就了最上、第一、稀有的法。如果是經典所在的地方，就如同有佛存在，應當尊重如同佛一樣。』
這時，須菩提問佛說：『世尊！應當如何稱呼這個法門？我們應當如何奉行、受持？』佛告訴須菩提：『這個法門名為『金剛般若波羅蜜（Vajra Prajna Paramita，能斷一切煩惱，到達智慧彼岸）』。用這個名字，你們應當奉行、受持。為什麼呢？須菩提！佛所說的般若波羅蜜，實際上不是真正的般若波羅蜜。須菩提！你認為怎麼樣？如來有所說法嗎？』須菩提說：『世尊！如來沒有說什麼法。』
論中說：
下面第九部分是爲了遠離隨順外道理論。
【English Translation】 English version: Separate cause.
The Sutra says:
The Buddha said: 'Subhuti (Buddha's disciple)! Suppose there were as many sands in the Ganges River as there are, and as many Ganges Rivers as there are those sands. What do you think? Would the sands of those Ganges Rivers be many?' Subhuti said: 'Very many, World Honored One (Bhagavan, title of the Buddha)! Even the Ganges Rivers are countless, let alone their sands.'
The Buddha said: 'Subhuti! I now tell you truthfully. If a good man or a good woman were to fill worlds as numerous as the sands of those Ganges Rivers with the seven treasures, and offer them as gifts to all the Buddhas, the Tathagatas (title of the Buddha). Subhuti! What do you think? Would that good man or good woman gain much merit?' Subhuti said: 'Very much, World Honored One! That good man or good woman would gain very much merit.'
The Buddha said: 'Subhuti! If one were to fill worlds as numerous as the sands of those Ganges Rivers with the seven treasures and use them for almsgiving, and if a good man or a good woman were to receive, uphold, and recite even four lines of a verse from this Dharma teaching, and explain it to others, then the merit of this would surpass the merit of the former almsgiving by immeasurable asamkhyas (asamkhya, an extremely large number). Furthermore, Subhuti! Wherever this Dharma teaching, even four lines of a verse, is spoken, know that in that place, all beings in the world, including gods, humans, and asuras (asura, a type of deity), should make offerings, as if to a Buddha's stupa or temple. How much more so if someone can fully receive, uphold, and recite this Sutra. Subhuti! Know that this person has attained the most supreme, first, and rare Dharma. Wherever this Sutra is located, it is as if the Buddha is present, and should be respected as if it were the Buddha.'
At that time, Subhuti said to the Buddha: 'World Honored One! What should this Dharma teaching be called? How should we uphold it?' The Buddha told Subhuti: 'This Dharma teaching is called the 'Vajra Prajna Paramita (Vajra Prajna Paramita, Diamond Wisdom Perfection, able to cut through all afflictions and reach the other shore of wisdom)'. With this name, you should uphold it. Why? Subhuti! The Prajna Paramita spoken by the Buddha is, in reality, not the true Prajna Paramita. Subhuti! What do you think? Does the Tathagata have anything to say?' Subhuti said: 'World Honored One! The Tathagata has said nothing.'
The Treatise says:
The ninth section below is to stay away from following externalist theories.
散亂。
依離障礙十二種中，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「須菩提！如恒河中所有沙數」等者，是攝取福德。經言「須菩提！隨所有處，說是法門」等者，是天等供養。經言「須菩提！當知是人成就最上第一希有」等者，是難作。經言「若是經典所在之處」等者，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「佛說般若波羅蜜，則非般若波羅蜜」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「須菩提！于意云何？如來有所說法不」，此顯示自相及平等相法門第一義也。
經曰：
「須菩提！于意云何？三千大千世界所有微塵，是為多不？」須菩提言：「彼微塵甚多。世尊！」
「須菩提！是諸微塵如來說，非微塵，是名微塵。如來說世界，非世界，是名世界。」
論曰：
此下第十明色及眾生身摶取中觀破相應行。
依離障礙十二種中，為離於影像相自在中無巧便故，經言「須菩提！于意云何？三千大千世界所有微塵」如是等。彼不限量，
【現代漢語翻譯】 現代漢語譯本 散亂。
爲了遠離十二種障礙中的樂外論散亂，經中說了四種因緣，顯示此法的殊勝之處：一、攝取福德，二、天等供養，三、難作，四、生起對如來等的憶念。經中說『須菩提！如恒河中所有沙數』等，這是攝取福德。經中說『須菩提！隨所有處，說是法門』等，這是天等供養。經中說『須菩提！當知是人成就最上第一希有』等，這是難作。經中說『若是經典所在之處』等，這是生起對如來等的憶念。其中，『說』是指為他人直接宣說；『授』是指教授他人，這顯示了此對治樂外論散亂之法的殊勝之處。
對於這樣的法，或者產生如言執義的錯誤，爲了對治這種未來的罪過，經中說『佛說般若波羅蜜（Prajna Paramita，智慧到彼岸），則非般若波羅蜜』。如同般若波羅蜜並非波羅蜜一樣，也沒有其他如來所說的法是實在的。爲了顯示這個意義，經中說『須菩提！于意云何？如來有所說法不』，這顯示了自相及平等相法門的第一義。
經中說：
『須菩提！于意云何？三千大千世界所有微塵，是為多不？』須菩提言：『彼微塵甚多。世尊！』
『須菩提！是諸微塵如來說，非微塵，是名微塵。如來說世界，非世界，是名世界。』
論中說：
下面第十說明色及眾生身摶取中觀破相應行。
爲了遠離十二種障礙中，對於影像相自在中沒有方便善巧，經中說『須菩提！于意云何？三千大千世界所有微塵』等等。彼不……
【English Translation】 English version Distraction.
To be free from the distraction of hedonistic externalism among the twelve types of obstacles, the sutra speaks of four causes and conditions, showing the superiority of this Dharma: 1. Accumulating merit, 2. Offerings from gods and others, 3. Difficult to do, 4. Arousing mindfulness of the Tathagata (Tathagata, 如來) and others. The sutra says, 'Subhuti (Subhuti, 須菩提)! As numerous as the sands in the Ganges River (Ganges River, 恒河),' etc., this is accumulating merit. The sutra says, 'Subhuti! Wherever this Dharma teaching is spoken,' etc., this is offerings from gods and others. The sutra says, 'Subhuti! Know that this person achieves the utmost, foremost, and rarest,' etc., this is difficult to do. The sutra says, 'Wherever this sutra is located,' etc., this is arousing mindfulness of the Tathagata and others. Among them, 'speaking' refers to directly proclaiming it for others; 'imparting' refers to teaching it to others, showing the superiority of this Dharma that counteracts the distraction of hedonistic externalism.
Regarding such a Dharma, one might develop a literal interpretation, and to counteract this future transgression, the sutra says, 'The Buddha (Buddha, 佛) spoke of Prajna Paramita (Prajna Paramita, 般若波羅蜜), which is not Prajna Paramita.' Just as Prajna Paramita is not Paramita, there is also no other Dharma spoken by the Tathagata that is ultimately real. To reveal this meaning, the sutra says, 'Subhuti! What do you think? Does the Tathagata have any Dharma to speak?' This reveals the first meaning of the Dharma of self-nature and the nature of equality.
The sutra says:
'Subhuti! What do you think? Are the dust particles in the three thousand great thousand worlds (three thousand great thousand worlds, 三千大千世界) numerous or not?' Subhuti said, 'Those dust particles are very numerous, World Honored One (World Honored One, 世尊)!'
'Subhuti! These dust particles, as spoken by the Tathagata, are not dust particles; they are called dust particles. The world, as spoken by the Tathagata, is not a world; it is called a world.'
The treatise says:
Below, the tenth section explains the corresponding practices of the Middle Way (Middle Way, 中觀) that breaks through attachment to form and the bodies of sentient beings.
To be free from the lack of skillful means in the freedom of image-appearances among the twelve types of obstacles, the sutra says, 'Subhuti! What do you think? The dust particles in the three thousand great thousand worlds,' and so on. They do not...
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「三千大千世界所有微塵寧為多不」等。二、不念方便，如經「是諸微塵，如來說非微塵，是名微塵」故。為破眾生身影像相故，經言「如來說世界，非世界，是名世界」故。于中，世界，顯眾生世也，但以名身，名為眾生世。不念名身方便，即是顯示破彼影像相，不復說細作方便也。
經曰：
佛言：「須菩提！于意云何？可以三十二大人相見如來不？」須菩提言：「不也。世尊！何以故？如來說三十二大人相，即是非相，是名三十二大人相。」
論曰：
此下第十一明供養給侍如來。
依離障礙十二種中，為離不具福資糧故，經言「于意云何？可以三十二大人相見如來不」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。
經曰：
佛言：「須菩提！若善男子、善女人，以恒河沙等身命佈施。若復有人，於此法門中乃至受持四句偈等，為他人說，其福甚多無量阿僧祇。」
爾時，須菩提聞說是經，深解義趣，涕淚悲泣，捫淚而白佛言：「希有，婆伽婆！希有，修伽陀！佛說如是甚深法門，
【現代漢語翻譯】 現代漢語譯本 攀緣作意菩薩（Pānyuán zuòyì Púsà，專注于攀緣和作意的菩薩）經常在世界中攀緣作意地修習，所以才說三千大千世界（sānqiān dàqiān shìjiè，佛教宇宙觀中的一個巨大世界系統）。
其中，爲了破除色身（sèsēn，物質身體）影像之相，顯示了兩種方便：第一種是細作方便，例如『三千大千世界所有微塵寧為多不』等。第二種是不念方便，例如經文所說『是諸微塵，如來說非微塵，是名微塵』。爲了破除眾生身影像之相，經文說『如來說世界，非世界，是名世界』。其中，世界，顯示的是眾生世，只是用名身，名為眾生世。不念名身這種方便，就是顯示破除那個影像之相，不再說細作方便了。
經文說：
佛說：『須菩提（Xūpútí，佛陀的弟子）！你認為怎麼樣？可以用三十二大人相（sānshí'èr dàrén xiàng，佛陀的三十二種殊勝相貌）來看如來（Rúlái，佛陀的稱號之一）嗎？』須菩提說：『不能。世尊（Shìzūn，對佛陀的尊稱）！為什麼呢？如來說三十二大人相，即是非相，是名三十二大人相。』
論中說：
下面第十一說明供養給侍如來。
依據遠離障礙的十二種方法中，爲了遠離不具足福德資糧的障礙，經文說『于意云何？可以三十二大人相見如來不』，顯示爲了積聚福德資糧，親近、供養如來時，不應該以相成就來看如來。應該怎麼看呢？應該見第一義法身（dìyīyì fǎshēn，佛陀的真實法身）的緣故。
經文說：
佛說：『須菩提！如果善男子、善女人，以恒河沙（hénghé shā，極多的數量）等的身命佈施。如果又有人，於此法門中乃至受持四句偈（sìjù jì，四句組成的偈頌）等，為他人說，他的福德非常多，無量阿僧祇（āsēngqí，佛教中的一個極大數字單位）。』
當時，須菩提聽聞這部經，深刻理解其中的意義，涕淚悲泣，用手擦著眼淚對佛說：『希有，婆伽婆（Póqié pó，世尊）！希有，修伽陀（Xiūjiātuó，善逝）！佛說如此甚深法門！』
【English Translation】 English version A Bodhisattva (Púsà) who constantly applies effort and contemplation (Pānyuán zuòyì) in the world cultivates through effort and contemplation, hence the saying 'three thousand great thousand worlds' (sānqiān dàqiān shìjiè, a vast world system in Buddhist cosmology).
Among these, in order to break the illusion of the physical body (sèsēn, material body), two expedient means are shown: first, the expedient of detailed analysis, such as 'Are the dust particles in the three thousand great thousand worlds numerous or not?' Second, the expedient of non-conceptualization, as the sutra says, 'These dust particles, as the Tathagata (Rúlái, 'Thus Come One', an epithet of the Buddha) said, are not dust particles; that is named dust particles.' In order to break the illusion of the body of sentient beings, the sutra says, 'As the Tathagata said, 'world' is not 'world'; that is named 'world'.' Among these, 'world' refers to the world of sentient beings, but it is named the world of sentient beings by means of name and form. The expedient of non-conceptualizing name and form is precisely to show the breaking of that illusory appearance; the expedient of detailed analysis is no longer mentioned.
The Sutra says:
The Buddha said: 'Subhuti (Xūpútí, a disciple of the Buddha)! What do you think? Can the Tathagata be seen by means of the thirty-two major marks (sānshí'èr dàrén xiàng, the thirty-two auspicious marks of a Buddha)?' Subhuti said: 'No, World Honored One (Shìzūn, a respectful title for the Buddha)! Why? As the Tathagata said, the thirty-two major marks are not marks; that is named the thirty-two major marks.'
The Treatise says:
The eleventh section below explains offering and serving the Tathagata.
Based on the twelve methods of abandoning obstacles, in order to abandon the obstacle of lacking the accumulation of merit and resources, the sutra says, 'What do you think? Can the Tathagata be seen by means of the thirty-two major marks?' This shows that in order to accumulate merit and resources, when approaching and making offerings to the Tathagata, one should not see the Tathagata by means of the accomplishment of marks. How should one see? One should see the Dharmakaya (dìyīyì fǎshēn, the true Dharma body of the Buddha) of the ultimate meaning.
The Sutra says:
The Buddha said: 'Subhuti! If a good man or good woman were to give away as alms lives as numerous as the sands of the Ganges River (hénghé shā, extremely numerous). If, again, someone were to receive, uphold, and explain to others even four lines of a verse (sìjù jì, a verse consisting of four lines) from this Dharma teaching, their merit would be exceedingly great, immeasurable asamkhyas (āsēngqí, an extremely large number in Buddhism).'
At that time, Subhuti, having heard this sutra and deeply understood its meaning, wept with tears of sorrow, wiped away his tears, and said to the Buddha: 'Rare, Bhagavan (Póqié pó, World Honored One)! Rare, Sugata (Xiūjiātuó, Well-Gone One)! The Buddha speaks of such a profound Dharma teaching!'
我從昔來所得慧眼，未曾得聞如是法門。」
「何以故？須菩提！佛說般若波羅蜜，即非般若波羅蜜。」
「世尊！若復有人得聞是經，信心清凈，則生實相，當知是人成就第一希有功德。世尊！是實相者，則是非相，是故如來說名實相、實相。世尊！我今得聞如是法門，信解受持，不足為難。若當來世，其有眾生得聞是法門，信解受持，是人則為第一希有。何以故？此人無我相、人相、眾生相、壽者相。何以故？我相即是非相，人相、眾生相、壽者相即是非相。何以故？離一切諸相，則名諸佛。」
佛告須菩提：「如是，如是。若復有人得聞是經，不驚不怖不畏，當知是人甚為希有。何以故？須菩提！如來說第一波羅蜜，非第一波羅蜜，如來說第一波羅蜜者，彼無量諸佛亦說波羅蜜，是名第一波羅蜜。」
論曰：
此下第十二遠離利養及疲乏、熱惱故不起精進及退失等。
依離障礙十二種中，為離懈怠利養等樂味故，經言「須菩提！若有善男子、善女人，以恒河沙等身命佈施」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。
此何所顯示如此舍爾許身，自所有福不及此福？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
【現代漢語翻譯】 現代漢語譯本：我從過去到現在所獲得的智慧之眼，從未聽聞過這樣的法門。
『為什麼呢？須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）！佛所說的般若波羅蜜（Prajna Paramita，智慧到彼岸），就不是真正的般若波羅蜜。』
『世尊（Lokaksema，佛陀）！如果有人聽聞這部經，信心清凈，就能領悟實相，應當知道這個人成就了第一稀有的功德。世尊！這實相，就不是一般的相，所以如來（Tathagata，佛陀的稱號之一）才稱之為實相、實相。世尊！我現在聽聞這樣的法門，能夠相信、理解、接受和奉行，並不算難。如果未來世，有眾生聽聞這個法門，能夠相信、理解、接受和奉行，這個人就是第一稀有的。為什麼呢？因為這個人沒有我相、人相、眾生相、壽者相。為什麼呢？因為我相就不是真正的相，人相、眾生相、壽者相就不是真正的相。為什麼呢？因為離開了所有一切的相，就叫做諸佛。』
佛告訴須菩提：『是這樣的，是這樣的。如果有人聽聞這部經，不驚慌、不恐懼、不害怕，應當知道這個人非常稀有。為什麼呢？須菩提！如來說的第一波羅蜜，不是真正的第一波羅蜜，如來說的第一波羅蜜，無量諸佛也說波羅蜜，這才能稱之為第一波羅蜜。』
論曰：
以下第十二部分講述遠離利養以及疲乏、熱惱，因此不生起精進以及退失等。
依據遠離障礙的十二種情況中，爲了遠離懈怠、利養等安樂的滋味，經文說『須菩提！如果有善男子、善女人，以恒河沙數的身命佈施』等等。其中，身體有疲乏，心中有熱惱，因為這兩種原因，對於精進，要麼退失，要麼不發起。
這顯示了什麼呢？如此捨棄如此多的身體，自己所擁有的福報不及這個福報？為什麼以一身執著于懈怠等，就成為障礙呢？為什麼這裡上座須菩提流淚說『我未曾』
【English Translation】 English version: 'From the wisdom-eye I have attained since the past, I have never heard such a Dharma teaching.'
'Why? Subhuti (one of the ten major disciples of the Buddha, known for his understanding of emptiness)! The Prajna Paramita (Perfection of Wisdom) spoken by the Buddha is not the Prajna Paramita.'
'World Honored One (Lokaksema, Buddha)! If someone hears this sutra and has pure faith, then they will realize the true nature of reality (Dharmakaya), and it should be known that this person has achieved the foremost and rarest merit. World Honored One! This true nature is not a conventional form, therefore the Tathagata (another name for the Buddha) calls it true nature, true nature. World Honored One! It is not difficult for me to hear such a Dharma teaching now and to believe, understand, accept, and uphold it. If in the future, there are beings who hear this Dharma teaching and can believe, understand, accept, and uphold it, then that person will be the foremost and rarest. Why? Because this person has no concept of self (Atma), person (Pudgala), sentient being (Sattva), or lifespan (Jiva). Why? Because the concept of self is not a true concept, and the concepts of person, sentient being, and lifespan are not true concepts. Why? Because being apart from all forms is called all Buddhas.'
The Buddha told Subhuti: 'It is so, it is so. If someone hears this sutra and is not alarmed, not frightened, not afraid, it should be known that this person is very rare. Why? Subhuti! The first Paramita spoken by the Tathagata is not the first Paramita. The first Paramita spoken by the Tathagata is also spoken by countless Buddhas, and this is called the first Paramita.'
Treatise says:
The following twelfth section discusses being far from profit and offerings, as well as fatigue and vexation, therefore not generating diligence and falling back, etc.
Based on the twelve conditions of being far from obstacles, in order to be far from laziness, profit and offerings, and the taste of pleasure, the sutra says, 'Subhuti! If there are good men and good women who give away as many bodies and lives as there are sands in the Ganges River,' and so on. Among them, the body has fatigue, and the mind has vexation. Because of these two reasons, regarding diligence, either one falls back or does not generate it.
What does this show? Giving up so many bodies, one's own merit is not as great as this merit? Why is it that clinging to laziness, etc., with one body becomes an obstacle? Why did the venerable Subhuti shed tears here and say, 'I have never'
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「若復有人得聞是經，信心清凈，則生實相，當知是人成就第一希有功德」等。即于如是實相中，為離實相分別故，經言「是實相者，即是非相」如是等。
經言「世尊！我今得聞如是法門，信解受持，不足為難。若當來世，其有眾生得聞是法門，信解受持，是人則為第一希有」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「此人無我相、人相、眾生相、壽者相」者，顯示無人取也；「我相即非相」等者，顯示無法取也。
經言「何以故？離一切諸相，即名諸佛」者，顯示諸菩薩順學相：「諸佛世尊離一切相，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。持者，持義也。
為離不發起精進故，經言「若復有人得聞是經，不驚不怖不畏」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
【現代漢語翻譯】 現代漢語譯本：聽聞這些法門嗎？因為聽聞這種殊勝的福德非常多，超過了捨棄無量身體的福德，更不用說其他的殊勝福德了。如果聽聞了這種殊勝的福德，併發起精進之後，如果對於此法產生如實的理解，爲了遠離這種過失，經中說：『如果有人聽聞這部經，信心清凈，就能生起實相，應當知道這個人成就了第一稀有的功德』等等。就在這種實相中，爲了遠離對實相的分別，經中說：『這個實相，就是非相』等等。
經中說：『世尊！我現在聽聞這樣的法門，信解受持，不算是難事。如果未來世，有眾生聽聞這個法門，信解受持，這個人就是第一稀有』等等，這是什麼意思呢？爲了讓貪著利養、過於懈怠的菩薩生起慚愧心：『在未來正法滅亡的時候，尚且有菩薩對此法門受持，沒有人相和法相的執取；為什麼你們在正法興盛的時候，遠離修行，不生慚愧呢？』經中說：『這個人沒有我相（對自我的執著）、人相（對人的執著）、眾生相（對眾生的執著）、壽者相（對壽命的執著）』，這是顯示沒有人相的執取；『我相即非相』等等，這是顯示沒有法相的執取。
經中說：『為什麼呢？離開一切諸相，就叫做諸佛』，這是顯示諸菩薩應當順應學習的相：『諸佛世尊離開了所有相，所以我們也應當這樣學習。』這些經文，是爲了遠離退失精進而說的。其中，如果說是分別，或者說是信解，后一句是解釋前一句。受，是接受文字。持，是執持義理。
爲了遠離不發起精進，經中說：『如果有人聽聞這部經，不驚、不怖、不畏』等等，因為驚恐等原因而不發起精進。在聲聞乘（小乘佛教）中，世尊說有法和有空，在聽聞這部經的時候，聽到法沒有自性所以不驚；聽到空沒有實體所以不怖；在思量
【English Translation】 English version: Is it 'hearing such Dharma teachings'? Because hearing this supreme merit is very great, exceeding the merit of giving up countless bodies, not to mention other supreme merits. If, after hearing such supreme merit, one initiates diligence, and if one generates a true understanding of this Dharma, in order to be free from this fault, the sutra says: 'If someone hears this sutra with pure faith, they will generate true reality. Know that this person has achieved the first rare merit,' and so on. Within this true reality, in order to be free from the discrimination of true reality, the sutra says: 'This true reality is non-reality,' and so on.
The sutra says: 'World Honored One! It is not difficult for me to hear, believe, understand, receive, and uphold such Dharma teachings now. If in the future, there are beings who hear, believe, understand, receive, and uphold this Dharma teaching, that person will be the first rare one,' and so on. What does this mean? It is to cause those Bodhisattvas who are attached to gain and offerings and are excessively lazy to feel ashamed: 'Even when the True Dharma is about to perish in the future, there will still be Bodhisattvas who receive and uphold this Dharma teaching, without clinging to the perception of self or Dharma. Why are you, during the flourishing of the True Dharma, far from practice and without shame?' The sutra says: 'This person has no perception of self (attachment to self), no perception of person (attachment to others), no perception of sentient beings (attachment to sentient beings), and no perception of lifespan (attachment to lifespan),' which shows that there is no clinging to the perception of person; 'The perception of self is non-perception,' and so on, which shows that there is no clinging to the perception of Dharma.
The sutra says: 'Why? Because leaving all perceptions is called all Buddhas,' which shows the aspect that Bodhisattvas should follow and learn: 'The World Honored Buddhas have left all perceptions, so we should also learn in this way.' These sutra passages are spoken to prevent the loss of diligence. Among them, if it is said to be discrimination or belief and understanding, the latter phrase explains the former. 'Receiving' means receiving the words. 'Upholding' means upholding the meaning.
To prevent the failure to initiate diligence, the sutra says: 'If someone hears this sutra, they will not be startled, terrified, or afraid,' and so on, because fear and other reasons prevent the initiation of diligence. In the Shravaka Vehicle (Hinayana Buddhism), the World Honored One spoke of existence and emptiness. When hearing this sutra, hearing that Dharma has no self-nature, one is not startled; hearing that emptiness has no substance, one is not terrified; when contemplating
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，非第一波羅蜜」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，以于餘波羅蜜中勝故，名第一波羅蜜。又，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。
經曰：
「須菩提！如來說忍辱波羅蜜，即非忍辱波羅蜜。何以故？須菩提！如我昔為歌利王割截身體，我于爾時，無我相、無眾生相、無人相、無壽者相，無相亦非無相。何以故？須菩提！我于往昔節節支解時，若有我相、眾生相、人相、壽者相，應生瞋恨。須菩提！又念過去於五百世作忍辱仙人，于爾所世，無我相、無眾生相、無人相、無壽者相。是故，須菩提！菩薩應離一切相，發阿耨多羅三藐三菩提心。何以故？若心有住，則為非住。不應住色生心，不應住聲、香、味、觸、法生心，應生無所住心。是故，佛說菩薩心不住色佈施。須菩提！菩薩為利益一切眾生，應如是佈施。」
須菩提言：「世尊！一切眾生相，即非相。何以故？如來說一切眾生，即非眾生。」
「須菩提！如來是真語者、
實語者、如語者、不異語者。須菩提！如來所得法，所說法，無實無妄語。須菩提！譬如有人入闇，則無所見。若菩薩心住於事而行佈施，亦復如是。須菩提！譬如人有目，夜分已盡，日光明照，見種種色。若菩薩不住於事行於佈施，亦復如是。」
論曰：
此下第十三明忍苦。
依離障礙十二種中，為離不能忍苦故，經言「須菩提！如來說忍辱波羅蜜」等。于中有二：一、能忍，二、離不能忍。
能忍有三：一、如所能忍，二、忍相，三、種類忍。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「如來說忍辱波羅蜜，即非忍辱波羅蜜」故。云何應知忍相？若他於己起惡等時，由無有我等相故，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？經言「如我昔為歌利王割截身體，我于爾時，無有我等相」及「無相亦非無相」等故。何者種類忍？亦有二種：一、極苦忍，二、相續苦忍。此云何顯示？經言「須菩提！我于往昔節節支解時，若有我相，應生瞋恨」等。云何相續苦忍？經言「須菩提！又念過去於五百世作忍辱仙人」等。
不忍因緣者，有三種苦：一、流轉苦，二、眾生相違苦，三、乏受
【現代漢語翻譯】 現代漢語譯本：
『實語者、如語者、不異語者。須菩提（Subhuti，佛陀的弟子）！如來（Tathagata，佛陀的稱號之一）所得法，所說法，無實無妄語。須菩提！譬如有人入闇，則無所見。若菩薩（Bodhisattva，追求覺悟的修行者）心住於事而行佈施，亦復如是。須菩提！譬如人有目，夜分已盡，日光明照，見種種色。若菩薩不住於事行於佈施，亦復如是。』 論曰： 此下第十三明忍苦。 依離障礙十二種中，為離不能忍苦故，經言『須菩提！如來說忍辱波羅蜜（Ksanti-paramita，忍辱的完美）』等。于中有二：一、能忍，二、離不能忍。 能忍有三：一、如所能忍，二、忍相，三、種類忍。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『如來說忍辱波羅蜜，即非忍辱波羅蜜』故。云何應知忍相？若他於己起惡等時，由無有我等相故，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？經言『如我昔為歌利王（Kali Raja）割截身體，我于爾時，無有我等相』及『無相亦非無相』等故。何者種類忍？亦有二種：一、極苦忍，二、相續苦忍。此云何顯示？經言『須菩提！我于往昔節節支解時，若有我相，應生瞋恨』等。云何相續苦忍？經言『須菩提！又念過去於五百世作忍辱仙人』等。 不忍因緣者，有三種苦：一、流轉苦，二、眾生相違苦，三、乏受
【English Translation】 English version:
『A speaker of truth, a speaker of what is as it is, a speaker of what is not different. Subhuti (佛陀的弟子)! The Dharma (法) obtained by the Tathagata (佛陀的稱號之一), the Dharma spoken, is neither real nor false. Subhuti! For example, if a person enters darkness, he will see nothing. If a Bodhisattva (追求覺悟的修行者) dwells in things and practices giving, it is also like this. Subhuti! For example, if a person has eyes, the night is over, and the sunlight shines brightly, he sees all kinds of colors. If a Bodhisattva does not dwell in things and practices giving, it is also like this.』 Treatise says: The thirteenth section below explains enduring suffering. Among the twelve kinds of obstacles to be abandoned, in order to abandon the inability to endure suffering, the sutra says, 'Subhuti! The Tathagata speaks of Ksanti-paramita (忍辱的完美)' and so on. There are two aspects to this: first, the ability to endure; second, abandoning the inability to endure. There are three aspects to the ability to endure: first, enduring as much as one can; second, the characteristic of endurance; third, the kinds of endurance. Among these, how does the place of endurance arise in accordance with what can be endured? It is because the differences in endurance are revealed to counteract those causes and conditions. What is it that can endure? It is said to be understanding that the Dharma is without self. How can this be shown? As the sutra says, 'The Tathagata speaks of Ksanti-paramita, which is not Ksanti-paramita.' How should one know the characteristic of endurance? If others cause evil to oneself, one does not generate thoughts of anger because there is no self or other characteristics, nor does one generate thoughts of existence in Ksanti-paramita or thoughts of non-existence in non-paramita. How is this shown? The sutra says, 'As when I was formerly dismembered by King Kali Raja (歌利王), I had no self or other characteristics at that time,' and 'No characteristic is also not no characteristic,' and so on. What are the kinds of endurance? There are also two kinds: first, enduring extreme suffering; second, enduring continuous suffering. How is this shown? The sutra says, 'Subhuti! If I had a self-characteristic when I was dismembered in the past, I should have generated anger,' and so on. What is continuous endurance of suffering? The sutra says, 'Subhuti! Also, remember that in the past, I was a Ksanti (忍辱) ascetic for five hundred lifetimes,' and so on. The causes of not enduring are three kinds of suffering: first, the suffering of transmigration; second, the suffering of conflict among beings; third, the lack of enjoyment.
用苦。于中，經言「是故，須菩提！菩薩應離一切相，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，以三種苦相故，則不欲發心，故說應離一切相等。此中，一切相者，為顯如是等三苦相也。若著色等，則于流轉苦中疲乏故，菩提心不生故，經言「不住色生心」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故。為成就彼諸不住故，說遮餘事，經言：「應生無所住心。」何以故？若有心住，即為非住等。
經言「須菩提！菩薩為利益一切眾生，應如是佈施」，乃至「一切眾生，即非眾生」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？由不能無眾生及眾生想，以此因緣故，眾生相違時，即生疲乏，故顯示人無我、法無我等。
經言「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！如來所得法，所說法，無實無妄語」故。無實者，如言說性非有故。無妄者，不
【現代漢語翻譯】 現代漢語譯本：用苦。其中，經文說：『所以，須菩提（Subhuti，佛陀的十大弟子之一）！菩薩應該遠離一切相，發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）』等等，這是爲了顯示流轉之苦的忍耐因緣和對治方法。發起菩提心的人，因為三種苦相的緣故，就不想發起菩提心，所以說應該遠離一切相。這裡，一切相指的是如是等等的三種苦相。如果執著於色等等，就會在流轉之苦中感到疲憊，因此菩提心無法生起，所以經文說『不住色生心』等等，如前面所說。不住非法，指的是非法無我，對於非法和法無我都不執著。爲了成就這些不住，所以說遮止其他事情，經文說：『應生無所住心。』為什麼呢？如果心有所住，就是非住等等。 經文說：『須菩提！菩薩爲了利益一切眾生，應該這樣佈施』，乃至『一切眾生，即非眾生』等等，這是顯示對治與眾生相違背的苦忍，也就是爲了利益一切眾生而行佈施。怎麼會因此『應生瞋』呢？因為不能沒有眾生以及眾生之想，因為這個因緣，與眾生相違背時，就會感到疲憊，所以顯示人無我、法無我等等。 經文說：『須菩提！如來是真語者』等等，這顯示了什麼呢？想要使人相信如來，因此能夠忍耐。其中，真語者，是爲了顯示世俗諦（samvriti-satya，相對真理）的相貌。實語者，是爲了顯示世俗諦的修行有煩惱和清凈的相貌。其中，實，指的是此行是煩惱，此行是清凈。如語者，是爲了第一義諦（paramartha-satya，絕對真理）的相貌。不異語者，是爲了第一義諦的修行有煩惱和清凈的相貌。說了這些真語等等，已經于其中如言說之性而生起執著，爲了遣除這種執著，經文說『須菩提！如來所得的法，所說的法，無實無妄語』。無實，是因為如言說之性並非真實存在。無妄，是因為不...
【English Translation】 English version: Suffering with effort. Among these, the sutra says, 'Therefore, Subhuti (one of the Buddha's ten great disciples)! A Bodhisattva should relinquish all forms and generate the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment)' etc. This is to show the endurance and the counteracting method for the causes and conditions of the suffering of transmigration. Those who generate the Bodhi mind, because of the three aspects of suffering, do not want to generate the mind, therefore it is said that one should relinquish all forms. Here, 'all forms' refers to the three aspects of suffering such as these. If one is attached to form, etc., one will feel weary in the suffering of transmigration, therefore the Bodhi mind cannot arise, so the sutra says 'do not let the mind arise dwelling on form' etc., as mentioned before. 'Not dwelling on the non-dharma' refers to the non-self of the non-dharma; one does not dwell on both the non-dharma and the non-self of dharma. In order to accomplish these non-dwellings, it is said to prevent other things, the sutra says: 'One should generate a mind that dwells nowhere.' Why? If the mind dwells somewhere, it is non-dwelling, etc. The sutra says, 'Subhuti! A Bodhisattva, for the benefit of all sentient beings, should give in this way,' and even 'all sentient beings are not sentient beings,' etc. This shows the endurance that counteracts the suffering of opposition to sentient beings, that is, practicing giving for the benefit of all sentient beings. How could one 'generate anger' because of this? Because one cannot be without sentient beings and the thought of sentient beings, and because of this cause and condition, when one is opposed by sentient beings, one will feel weary, therefore it shows the non-self of persons, the non-self of dharmas, etc. The sutra says, 'Subhuti! The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) speaks the truth,' etc. What does this show? It wants to make people believe in the Tathagata, therefore they can endure. Among these, 'speaking the truth' is to show the aspect of conventional truth (samvriti-satya, relative truth). 'Speaking the reality' is to show that the practice of conventional truth has aspects of affliction and purity. Among these, 'reality' refers to this practice being affliction, this practice being purity. 'Speaking as it is' is for the aspect of ultimate truth (paramartha-satya, absolute truth). 'Speaking without difference' is for the practice of ultimate truth having aspects of affliction and purity. Having spoken these 'speaking the truth' etc., one has already become attached to the nature of speech within them. In order to dispel this attachment, the sutra says, 'Subhuti! The Dharma attained by the Tathagata, the Dharma spoken, is neither real nor false.' 'Not real' is because the nature of speech is not truly existent. 'Not false' is because it does not...
如言說自性有故。
經言「須菩提！譬如有人入闇」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。于彼喜，于欲樂、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，慧日出已，種種爾焰，如實見之。彼不知解出離欲樂、苦受故喜樂、欲樂。
經曰：
「複次，須菩提！若有善男子、善女人，能於此法門受持、讀誦、修行，則為如來以佛智慧悉知是人、悉見是人、悉覺是人，皆得成就無量無邊功德聚。
「須菩提！若有善男子、善女人，初日分以恒河沙等身佈施，中日分復以恒河沙等身佈施，後日分復以恒河沙等身佈施，如是舍恒河沙等無量身，如是百千萬億那由他劫以身佈施。若復有人，聞此法門信心不謗，其福勝彼無量阿僧祇，何況書寫、受持、讀誦、修行、為人廣說。
「須菩提！以要言之，是經有不可思議、不可稱量、無邊功德。此法門，如來為發大乘者說，為發最上乘者說。若有人能受持、讀誦、修行此經，廣為人說，如來悉知是人、悉見是人皆成就不可思議、不可稱、無有邊、無量功德聚。如是人等，則為荷擔如來阿耨多羅三藐三菩
【現代漢語翻譯】 現代漢語譯本： 如果說自性是存在的。
經文中說：『須菩提（Subhuti，佛陀的弟子）！譬如有人進入黑暗』等等，這是爲了顯示缺乏受用、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。對於佈施感到歡喜，對於欲樂、苦受不能理解如何出離，就像進入黑暗，不知道『我將去向何方』。他們對於歡喜和欲樂也是如此。如果不執著於事物而行佈施，就像有眼睛的丈夫，夜晚過去，太陽升起，看見各種顏色，隨意前往想去的地方，應該這樣看待。他們的無明之夜過去，智慧的太陽升起后，各種光芒，如實地看見它們。他們因為不知道如何解脫欲樂和苦受，所以才會對歡喜和欲樂執著。
經中說：
『再者，須菩提（Subhuti）！如果有善男子、善女人，能夠對此法門受持、讀誦、修行，那麼如來（Tathagata，佛陀的稱號）以佛的智慧完全知曉這個人、完全看見這個人、完全覺悟這個人，他們都將成就無量無邊的功德聚集。
『須菩提（Subhuti）！如果有善男子、善女人，在初日分以恒河沙（Ganges river sand，極多的數量）等同於自身數量的身體佈施，中日分又以恒河沙（Ganges river sand）等同於自身數量的身體佈施，後日分又以恒河沙（Ganges river sand）等同於自身數量的身體佈施，這樣捨棄恒河沙（Ganges river sand）等無量的身體，像這樣經過百千萬億那由他（nayuta，古印度數字單位）劫以身體佈施。如果又有人，聽聞此法門后信心不誹謗，他的福德勝過前者無量阿僧祇（asamkhya，古印度數字單位），更何況是書寫、受持、讀誦、修行、為他人廣泛解說。
『須菩提（Subhuti）！總而言之，這部經有不可思議、不可稱量、無邊的功德。此法門，如來（Tathagata）是為發大乘心的人說的，是為發最上乘心的人說的。如果有人能夠受持、讀誦、修行此經，廣泛地為他人解說，如來（Tathagata）完全知曉這個人、完全看見這個人，他們都將成就不可思議、不可稱量、無有邊際、無量的功德聚集。這樣的人等，就是荷擔如來（Tathagata）的阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』
【English Translation】 English version: As it is said that self-nature exists.
The sutra says, 'Subhuti (佛陀的弟子)! For example, if someone enters darkness,' and so on, this shows the antidote to the causes and conditions of suffering from lack of enjoyment and endurance. If one gives alms for the sake of karmic rewards, one becomes attached to things and practices giving. One rejoices in it, and does not understand how to escape from desires, pleasures, and suffering, just like entering darkness, not knowing 'where I am going.' Their joy and desires are also like that. If one gives alms without being attached to things, like a man with eyes, after the night passes and the sun rises, sees various colors, and goes wherever he pleases, one should see it like this. Their night of ignorance has passed, and after the sun of wisdom has risen, various rays of light truly see them. They are attached to joy and desires because they do not know how to liberate themselves from desires, pleasures, and suffering.
The sutra says:
'Furthermore, Subhuti (佛陀的弟子)! If there are good men and good women who can receive, uphold, read, recite, and practice this Dharma gate, then the Tathagata (佛陀的稱號) will fully know this person with the wisdom of the Buddha, fully see this person, and fully awaken this person, and they will all attain immeasurable and boundless accumulations of merit.
'Subhuti (佛陀的弟子)! If there are good men and good women who, in the first part of the day, give away bodies as numerous as the sands of the Ganges (Ganges river sand, 極多的數量), in the middle part of the day, again give away bodies as numerous as the sands of the Ganges (Ganges river sand), and in the last part of the day, again give away bodies as numerous as the sands of the Ganges (Ganges river sand), thus giving away countless bodies like the sands of the Ganges (Ganges river sand), and giving alms with their bodies for hundreds of thousands of millions of nayutas (nayuta, 古印度數字單位) of kalpas. If there is another person who, upon hearing this Dharma gate, has faith and does not slander it, their merit will surpass the former by immeasurable asamkhyas (asamkhya, 古印度數字單位), how much more so if they write, receive, uphold, read, recite, practice, and widely explain it to others.
'Subhuti (佛陀的弟子)! In short, this sutra has inconceivable, immeasurable, and boundless merit. This Dharma gate is spoken by the Tathagata (佛陀的稱號) for those who have aroused the Mahayana mind, and for those who have aroused the supreme Mahayana mind. If there is someone who can receive, uphold, read, recite, and practice this sutra, and widely explain it to others, the Tathagata (佛陀的稱號) will fully know this person and fully see this person, and they will all attain inconceivable, immeasurable, boundless, and immeasurable accumulations of merit. Such people are bearing the burden of the Tathagata's (佛陀的稱號) anuttara-samyak-sambodhi (無上正等正覺).'
提。何以故？須菩提！若樂小法者，則於此經不能受持、讀誦、修行、為人解說。若有我見、眾生見、人見、壽者見，於此法門能受持、讀誦、修行、為人解說者，無有是處。
「須菩提！在在處處，若有此經，一切世間天、人、阿修羅所應供養。當知此處則為是塔，皆應恭敬作禮圍繞，以諸華香而散其處。
「複次，須菩提！若善男子、善女人，受持、讀誦此經，為人輕賤。何以故？是人先世罪業應墮惡道，以今世人輕賤故，先世罪業則為消滅，當得阿耨多羅三藐三菩提。
「須菩提！我念過去無量阿僧祇、阿僧祇劫，于然燈佛前，得值八千四億那由他百千萬諸佛，我皆親承供養，無空過者。須菩提！如是無量諸佛，我皆親承供養，無空過者。若復有人，於後世末世能受持、讀誦、修行此經，所得功德，我所供養諸佛功德，于彼百分不及一，千萬億分乃至算數譬喻所不能及。
「須菩提！若有善男子、善女人，於後世末世有受持、讀誦、修行此經，所得功德，若我具說者，或有人聞，心則狂亂，疑惑不信。須菩提！當知是法門不可思議，果報亦不可思議。」
論曰：
此下第十四離寂靜味。
依離障礙十二種中，為離闕少智資糧故，經言「複次，須菩提！若有善男子、
【現代漢語翻譯】 現代漢語譯本： 佛陀說：'須菩提，這是為什麼呢？須菩提！如果有人喜歡小乘佛法，那麼他們就不能接受、奉持、讀誦、修行這部經，也不能為他人解說。如果有人執著於我見（認為有『我』的錯誤觀念），眾生見（認為有『眾生』的錯誤觀念），人見（認為有『人』的錯誤觀念），壽者見（認為有壽命長短的錯誤觀念），卻說能接受、奉持、讀誦、修行這部經，並且為他人解說，這是不可能的。
'須菩提！無論在什麼地方，只要有這部經存在，一切世間的天人、人類、阿修羅（非天，一種神道）都應當供養。應當知道這個地方就是佛塔，都應該恭敬地行禮圍繞，用各種鮮花和香來散佈在這個地方。
'再者，須菩提！如果善男子、善女人，受持、讀誦這部經，卻被人輕視、侮辱。這是為什麼呢？這是因為這個人前世的罪業本應墮入惡道，由於今生被人輕賤的緣故，前世的罪業就消除了，將來能夠證得阿耨多羅三藐三菩提（無上正等正覺，最高的智慧）。'
'須菩提！我回憶過去無量阿僧祇（極大的數字單位）、阿僧祇劫（極長的時間單位）之前，在然燈佛（過去佛的名字）面前，遇到八千四億那由他（極大的數字單位）百千萬諸佛，我都親自侍奉供養，沒有虛度光陰。須菩提！像這樣無量諸佛，我都親自侍奉供養，沒有虛度光陰。如果又有人，在後世末法時代能夠受持、讀誦、修行這部經，所得到的功德，比起我供養諸佛的功德，連百分之一都比不上，千萬億分之一也比不上，甚至用算術譬喻都無法比擬。
'須菩提！如果在後世末法時代，有善男子、善女人受持、讀誦、修行這部經，所得到的功德，如果我詳細解說，或許有人聽了會心生狂亂，疑惑不信。須菩提！應當知道這個法門不可思議，果報也不可思議。'
論曰：
以下第十四部分是關於遠離寂靜之味的討論。
依據遠離障礙的十二種方法，爲了遠離缺少智慧資糧的障礙，經中說：'再者，須菩提！若有善男子、
【English Translation】 English version: The Buddha said: 'Furthermore, Subhuti, why is this? Subhuti, if one delights in the lesser teachings, they will not be able to receive, uphold, recite, practice, and explain this Sutra to others. If one has an ego-view (the mistaken notion of a 'self'), a sentient being-view (the mistaken notion of 'sentient beings'), a person-view (the mistaken notion of 'persons'), or a lifespan-view (the mistaken notion of a fixed lifespan), and claims to be able to receive, uphold, recite, practice, and explain this Dharma, there is no such possibility.
'Moreover, Subhuti, wherever this Sutra is found, all the beings of the world, including gods, humans, and asuras (demigods), should make offerings to it. Know that this place is a stupa (a sacred monument), and all should respectfully bow and circumambulate it, scattering flowers and incense there.
'Furthermore, Subhuti, if good men or good women receive, uphold, and recite this Sutra, they may be despised and belittled by others. Why is this? It is because the karmic offenses of this person from past lives should have caused them to fall into evil realms. However, because they are despised and belittled in this life, their past karmic offenses are eradicated, and they will attain Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment).'
'Subhuti, I recall that in the past, immeasurable asamkhyas (incalculable numbers), asamkhya kalpas (immeasurably long periods of time) ago, before Dipankara Buddha (a past Buddha), I encountered eighty-four hundred million nayutas (large numbers) of hundreds of thousands of Buddhas. I personally served and made offerings to them all, without wasting any time. Subhuti, I personally served and made offerings to such immeasurable Buddhas, without wasting any time. If someone in the future, in the Dharma-ending age, can receive, uphold, recite, and practice this Sutra, the merit they obtain cannot be compared to the merit I obtained from making offerings to all those Buddhas, not even by one percent, not even by one ten-millionth of a percent, not even by any mathematical analogy.
'Subhuti, if in the future, in the Dharma-ending age, good men or good women receive, uphold, recite, and practice this Sutra, and I were to fully describe the merit they obtain, some people might become confused, agitated, and disbelieving. Subhuti, know that this Dharma is inconceivable, and its karmic rewards are also inconceivable.'
Treatise says:
The following fourteenth section is a discussion on distancing oneself from the taste of tranquility.
Based on the twelve methods of distancing oneself from obstacles, in order to distance oneself from the obstacle of lacking the resources of wisdom, the Sutra says: 'Furthermore, Subhuti, if good men or good women,'
善女人，能於此法門受持、讀誦、修行」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？經言「受持讀誦」等，「如來以佛智知彼、如來以佛眼見彼」等。于中，受者，習誦故。持者，不妄故。若讀若誦者，此說受持因故，為欲受故讀，為欲持故誦。又復，讀者，習誦故。持者，總覽義故。何者攝福德？經言「皆得成就無量無邊功德聚」等。何者讚歎法及修行？經言「須菩提！以要言之，是經有不可思議、不可稱量」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「此法門，如來為發大乘者說，為發最上乘者說」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「若有人能受持、讀誦、修行此經，廣為人說」等者，此為讚歎修行。于中，如來知、見成就無量功德聚者，是總說也。不可思、不可稱、不可量者，解釋故。如是人等，則為荷擔如來阿耨多羅三藐三菩提者，謂肩負菩薩重擔故。經言「須菩提！若樂小法者，則於此經不能受持、讀誦、修行、為人解說」者，謂聲聞、獨覺乘者故。經言「若有我等見」乃至「受持，無有是處」者，謂有人我
【現代漢語翻譯】 現代漢語譯本： 『善女人，能夠對此法門受持、讀誦、修行』等等。這裡，爲了遠離三摩提（Samadhi，禪定）的攀緣，顯示與法相應有五種殊勝功德：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、滅除罪業。 什麼叫做如來憶念親近？經文說『受持讀誦』等等，『如來以佛智知彼、如來以佛眼見彼』等等。其中，受者，是學習背誦的緣故。持者，是不忘失的緣故。如果說是讀或者誦，這是說受持的原因，爲了想要接受所以讀，爲了想要記住所以誦。而且，讀者，是學習背誦的緣故。持者，是全面理解意義的緣故。 什麼叫做攝取福德？經文說『皆得成就無量無邊功德聚』等等。 什麼叫做讚歎法及修行？經文說『須菩提（Subhuti）！總而言之，這部經有不可思議、不可稱量』等等，這是讚歎法。其中，不可思議，是因為唯有自己覺悟才能體會。不可稱量，是因為沒有相等以及勝過的。經文說『此法門，如來為發大乘者說，為發最上乘者說』，這是成就不可稱量的意義。其中，其餘的乘不及它所以是最上乘，煩惱障、智障清凈的緣故所以是最殊勝的，應當知道。經文說『若有人能受持、讀誦、修行此經，廣為人說』等等，這是讚歎修行。其中，如來知、見成就無量功德聚，這是總的說法。不可思、不可稱、不可量，是解釋它的緣故。像這樣的人等等，就是荷擔如來阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的人，是說肩負菩薩的重擔的緣故。經文說『須菩提！如果喜歡小法的人，就不能夠對此經受持、讀誦、修行、為人解說』，是說聲聞（Sravaka）、獨覺（Pratyekabuddha）乘的人的緣故。經文說『若有我等見』乃至『受持，沒有這樣的道理』，是說有人我（見）
【English Translation】 English version: 『Good woman, able to uphold, recite, and practice this Dharma gate,』 and so on. Here, in order to be free from the clinging of Samadhi (禪定), it shows that corresponding with the Dharma has five excellent merits: First, the Tathagata (如來) remembers and draws near; second, gathering blessings and virtue; third, praising the Dharma and practice; fourth, offerings from gods and others; fifth, extinguishing sins. What is meant by the Tathagata remembering and drawing near? The sutra says, 『Upholding and reciting,』 and so on, 『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. 『Holding』 is because of not being confused. If it is said 『reading』 or 『reciting,』 this speaks of the cause of upholding, reading in order to receive, reciting in order to hold. Moreover, 『reading』 is because of practicing recitation. 『Holding』 is because of comprehensively understanding the meaning. What is meant by gathering blessings and virtue? The sutra says, 『All will attain immeasurable and boundless accumulations of merit,』 and so on. What is meant by praising the Dharma and practice? The sutra says, 『Subhuti (須菩提)! In short, this sutra is inconceivable and immeasurable,』 and so on, this is praising the Dharma. Among them, 『inconceivable』 is because it is only realized through self-awakening. 『Immeasurable』 is because there is nothing equal or superior to it. The sutra says, 『This Dharma gate, the Tathagata speaks for those who have awakened the Mahayana (大乘), speaks for those who have awakened the Supreme Vehicle,』 this is achieving the meaning of immeasurable. Among them, the other vehicles are not as good as it, so it is the Supreme Vehicle; because the afflictive obscurations and the wisdom obscurations are purified, it is the most excellent, it should be known. The sutra says, 『If there is someone who can uphold, recite, and practice this sutra, and widely explain it to others,』 and so on, this is praising practice. Among them, the Tathagata knowing and seeing the achievement of immeasurable accumulations of merit, this is a general statement. 『Inconceivable, immeasurable, and boundless』 is explaining it. Such people, and so on, are those who bear the burden of the Tathagata's Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提), meaning they bear the heavy burden of a Bodhisattva. The sutra says, 『Subhuti! If one delights in the small Dharma, then they will not be able to uphold, recite, practice, or explain this sutra to others,』 this is referring to those of the Sravaka (聲聞) and Pratyekabuddha (獨覺) vehicles. The sutra says, 『If there is a view of self,』 and so on, 『upholding, there is no such reason,』 this is referring to someone with a view of self.
見眾生，而自謂菩薩者故。何者天等供養？經言「須菩提！在在處處，若有此經，一切世間天、人、阿修羅所應供養」等者。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？經言「若善男子、善女人，受持、讀誦此經，為人輕賤」等故者。此毀辱事，有無量門，為顯示此，故說輕賤。經言「當得阿耨多羅三藐三菩提」者，顯示滅罪故。
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，具足故。于中，經言「須菩提！我念過去無量阿僧祇、阿僧祇劫」等者，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，乃至然燈佛故應知。過阿僧祇者，更過前故。親承者，供養故。不空過者，常不離供養故。經言「須菩提！若有善男子、善女人，於後末世有受持、讀誦、修行此經，所得功德，若我具說者，或有人聞，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：「須菩提！當知是法門不可思議，果報亦不可思議。」此顯示彼福體及果不可測量故。
經曰：
爾時，須菩提白佛言：「世尊！云何菩薩發阿耨多羅
【現代漢語翻譯】 現代漢語譯本：見到眾生，卻自稱為菩薩的原因。什麼是天等供養？經文說：『須菩提！在任何地方，如果存在這部經，一切世間的天、人、阿修羅都應當供養』等等。其中，用鮮花、花環、燒香、薰香、涂香、末香、衣服、傘蓋、幢幡等來供養，恭敬禮拜、右繞，因此稱為支提（佛塔或聖地）。什麼是滅罪？經文說：『如果善男子、善女人，受持、讀誦這部經，被人輕賤』等等。這種毀辱的事情，有無數種方式，爲了顯示這一點，所以說輕賤。經文說：『當得阿耨多羅三藐三菩提（無上正等正覺）』，這是顯示滅罪的原因。
前面所說因為這個因緣出生無量阿僧祇多福，現在應當解釋那無量阿僧祇的意義。威力，是成熟熾盛的原因。多，是具足的原因。其中，經文說：『須菩提！我憶念過去無量阿僧祇、阿僧祇劫』等等，這是顯示威力，也就是福聚的威力，因為他們所有的福聚遠遠超越，非常殊勝。這裡，阿僧祇劫，乃至燃燈佛（過去佛名）時的事情。超過阿僧祇，是更加超過之前的。親承，是供養的原因。不空過，是常常不離開供養的原因。經文說：『須菩提！如果有善男子、善女人，在後來的末世能夠受持、讀誦、修行這部經，所得到的功德，如果我全部說出來，或許有人聽了，心就會狂亂』等等，這是顯示功德之多，或者成為狂亂的原因，或者得到亂心的結果。這種威力以及這種多，什麼人能夠說盡？所以經文說：『須菩提！應當知道這個法門不可思議，果報也不可思議。』這是顯示這種福德的本體以及果報不可測量。
經文說：
爾時，須菩提（佛陀的弟子）對佛說：『世尊！云何菩薩發阿耨多羅
【English Translation】 English version: Seeing sentient beings, yet calling oneself a Bodhisattva. What is meant by the offerings of gods and others? The sutra says, 'Subhuti! Wherever this sutra is present, it should be venerated by all the worlds of gods, humans, and asuras,' and so on. Among these, offerings are made with flowers, garlands, burning incense, fragrant incense, scented ointments, powdered incense, clothing, canopies, banners, and so on, with respectful prostrations and circumambulation to the right, hence it is called a stupa (or sacred place). What is meant by the eradication of sins? The sutra says, 'If good men and good women receive, uphold, read, and recite this sutra, they will be despised by others,' and so on. There are countless ways of being humiliated, and to show this, it is said to be despised. The sutra says, 'They will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment),' which shows the eradication of sins.
What was said earlier, that countless Asamkhya (innumerable) merits arise from this cause, now the meaning of that countless Asamkhya should be explained. Power is the cause of maturity and intensity. Abundance is the cause of completeness. Among these, the sutra says, 'Subhuti! I remember countless Asamkhya, Asamkhya kalpas (eons) in the past,' and so on, which shows power, that is, the power of the accumulation of merit, because all their accumulations of merit are far superior and exceedingly excellent. Here, Asamkhya kalpas refers to the time of Dipankara Buddha (a past Buddha). To exceed Asamkhya is to exceed even what came before. To personally attend is the cause of making offerings. Not to pass in vain is the cause of constantly not being apart from making offerings. The sutra says, 'Subhuti! If there are good men and good women who, in the future degenerate age, can receive, uphold, read, and practice this sutra, the merits they obtain, if I were to fully describe them, some might hear and their minds would become deranged,' and so on, which shows the abundance of merit, or it may become the cause of derangement, or the result of obtaining a deranged mind. Who can fully describe this power and this abundance? Therefore, the sutra says, 'Subhuti! You should know that this Dharma-door is inconceivable, and its karmic rewards are also inconceivable.' This shows that the essence of this merit and its rewards are immeasurable.
The sutra says:
At that time, Subhuti (a disciple of the Buddha) said to the Buddha, 'World Honored One! How should a Bodhisattva generate the mind of Anuttara-
三藐三菩提心？云何住？云何修行？云何降伏其心？」
佛告須菩提：「菩薩發阿耨多羅三藐三菩提心者，當生如是心：『我應滅度一切眾生，令入無餘涅槃界。如是滅度一切眾生已，而無一眾生實滅度者。』何以故？須菩提！若菩薩有眾生相、人相、壽者相，則非菩薩。何以故？須菩提！實無有法名為菩薩發阿耨多羅三藐三菩提心者。」
論曰：
此下第十五于證道時遠離喜動。
依離障礙十二種中，為遠離自取故，經言「須菩提白佛言：『世尊！云何菩薩發菩提心、住、修行』」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，我滅度眾生。」為對治此故，須菩提問當于彼時如所應住、如所修行、如所應降伏心，及世尊答「當生如是心」等。
又，經言「須菩提！若菩薩有眾生」等者，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！實無有法名為菩薩發阿耨多羅三藐三菩提心」者。
經曰：
「須菩提！于意云何？如來於然燈佛所，有法得阿耨多羅三藐三菩提不？」
須菩提白佛言：「不也。世尊！如我解佛所說義，佛于然燈佛所，無有法得阿耨多羅三藐三菩提。」
【現代漢語翻譯】 現代漢語譯本： 『什麼是無上正等正覺之心（Anuttara-samyak-sambodhi-citta）？如何安住？如何修行？如何降伏其心？』
佛告訴須菩提（Subhuti）: 『菩薩發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta）者，應當生起這樣的心念：『我應當滅度一切眾生，令他們進入無餘涅槃界（nirvana）。像這樣滅度了一切眾生之後，實際上沒有一個眾生被滅度。』為什麼呢？須菩提！如果菩薩有眾生相、人相、壽者相，那就不是菩薩。為什麼呢？須菩提！實際上沒有一種法可以被稱為菩薩發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta）。』
論曰：
下面第十五部分是關於在證道時遠離喜悅和激動。
依據遠離障礙的十二種情況，爲了遠離自我的執取，經文中說『須菩提（Subhuti）問佛說：『世尊！菩薩如何發菩提心（Bodhi-citta）、安住、修行』等等。』為什麼又要發起這最初的提問呢？將要進入證道的菩薩，自己看到獲得殊勝之處，這樣想：『我這樣安住，這樣修行，這樣降伏其心，我滅度眾生。』爲了對治這種情況，須菩提（Subhuti）問應當在那個時候如何如所應地安住、如何如所應地修行、如何如所應地降伏其心，以及世尊回答『應當生起這樣的心念』等等。
另外，經文中說『須菩提（Subhuti）！如果菩薩有眾生』等等，是爲了顯示我執的執取或者隨眠。如果說『我正在行菩薩乘』，這就是我執的執取。爲了對治這種情況，經文中說『須菩提（Subhuti）！實際上沒有一種法可以被稱為菩薩發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta）』。
經文說：
『須菩提（Subhuti）！你認為怎麼樣？如來（Tathagata）在燃燈佛（Dipankara Buddha）那裡，有獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）的法嗎？』
須菩提（Subhuti）告訴佛說：『不是的，世尊！根據我理解佛所說的意義，佛在燃燈佛（Dipankara Buddha）那裡，沒有獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）的法。』
【English Translation】 English version: 'What is the mind of Anuttara-samyak-sambodhi-citta (unsurpassed, complete and perfect enlightenment)? How should it abide? How should it practice? How should it subdue the mind?'
The Buddha told Subhuti (a disciple of the Buddha): 'Those who have aroused the mind of Anuttara-samyak-sambodhi-citta (unsurpassed, complete and perfect enlightenment) should generate such a thought: 'I must liberate all sentient beings and lead them into the realm of Nirvana (liberation) without remainder. After I have liberated all sentient beings in this way, in reality, not a single sentient being has been liberated.' Why? Subhuti! If a Bodhisattva (an enlightened being) has the perception of sentient beings, the perception of persons, or the perception of a life-span, then he is not a Bodhisattva. Why? Subhuti! In reality, there is no Dharma (teachings) that can be called the mind of a Bodhisattva who has aroused the mind of Anuttara-samyak-sambodhi-citta (unsurpassed, complete and perfect enlightenment).'
Treatise says:
The following fifteenth section is about staying away from joy and excitement when attaining the Path.
Based on the twelve kinds of situations for staying away from obstacles, in order to stay away from self-grasping, the Sutra (Buddhist scripture) says, 'Subhuti (a disciple of the Buddha) asked the Buddha, 'World Honored One! How does a Bodhisattva (an enlightened being) arouse the Bodhi-citta (mind of enlightenment), abide, and practice?' etc.' Why is this initial question raised again? A Bodhisattva (an enlightened being) who is about to enter the Path of Enlightenment, seeing himself gaining a superior position, thinks: 'I abide in this way, I practice in this way, I subdue my mind in this way, and I liberate sentient beings.' To counteract this, Subhuti (a disciple of the Buddha) asks how one should abide, how one should practice, and how one should subdue the mind as appropriate at that time, and the World Honored One answers, 'One should generate such a thought,' etc.
Furthermore, the Sutra (Buddhist scripture) says, 'Subhuti (a disciple of the Buddha)! If a Bodhisattva (an enlightened being) has sentient beings,' etc., to reveal the grasping or latent tendencies of self-attachment. If one says, 'I am practicing the Bodhisattva Vehicle,' this is the grasping of self. To counteract this, the Sutra (Buddhist scripture) says, 'Subhuti (a disciple of the Buddha)! In reality, there is no Dharma (teachings) that can be called the mind of a Bodhisattva (an enlightened being) who has aroused the mind of Anuttara-samyak-sambodhi-citta (unsurpassed, complete and perfect enlightenment).'
The Sutra (Buddhist scripture) says:
'Subhuti (a disciple of the Buddha)! What do you think? Did the Tathagata (the thus-gone one, an epithet of the Buddha) obtain any Dharma (teachings) from Dipankara Buddha (a past Buddha) to attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment)?'
Subhuti (a disciple of the Buddha) told the Buddha, 'No, World Honored One! According to my understanding of the meaning of what the Buddha said, the Buddha did not obtain any Dharma (teachings) from Dipankara Buddha (a past Buddha) to attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).'
佛言：「如是，如是。須菩提！實無有法如來於然燈佛所得阿耨多羅三藐三菩提。須菩提！若有法如來得阿耨多羅三藐三菩提者，然燈佛則不與我授記：『汝于來世當得作佛，號釋迦牟尼。』以實無有法得阿耨多羅三藐三菩提，是故然燈佛與我授記，作如是言：『摩那婆！汝于來世當得作佛，號釋迦牟尼。』何以故？須菩提！言如來者，即實真如。
「須菩提！若有人言『如來得阿耨多羅三藐三菩提』者，是人不實語。須菩提！實無有法佛得阿耨多羅三藐三菩提。須菩提！如來所得阿耨多羅三藐三菩提，於是中不實不妄語，是故如來說一切法皆是佛法。須菩提！所言一切法、一切法者，即非一切法，是故名一切法。」
論曰：
此下第十六求教授。
依離障礙十二種中，為離無教授故，經言「須菩提！于意云何？如來於然燈佛所，有法得阿耨多羅三藐三菩提不」如是等。
又，經言「須菩提！若有法如來得阿耨多羅三藐三菩提者，然燈佛則不與我授記：『汝于來世當得作佛』」等，此有何意？「若菩提法可說，如彼然燈如來所說者，我于彼時便得菩提，然燈如來則不授記言我得等；以彼法不可說故，我于彼時不得菩提，是故與我授記。」此是其義應知。
又，何故彼法
【現代漢語翻譯】 現代漢語譯本 佛說：『是的，是的。須菩提（Subhuti，佛陀的弟子）！實際上沒有一種固定的法，如來（Tathagata，佛陀的稱號）從然燈佛（Dipankara Buddha，過去佛）那裡獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。須菩提！如果有一種固定的法，如來可以獲得阿耨多羅三藐三菩提，那麼然燈佛就不會給我授記：『你于來世應當成佛，號釋迦牟尼（Sakyamuni，現在佛）。』正因為實際上沒有一種固定的法可以獲得阿耨多羅三藐三菩提，所以然燈佛才給我授記，這樣說：『摩那婆（Manava，修行者）！你于來世應當成佛，號釋迦牟尼。』為什麼呢？須菩提！所說的如來，就是真實不變的真如（Tathata，事物的本性）。』 『須菩提！如果有人說『如來獲得了阿耨多羅三藐三菩提』，這個人說的是不真實的。須菩提！實際上沒有一種固定的法，佛可以獲得阿耨多羅三藐三菩提。須菩提！如來所獲得的阿耨多羅三藐三菩提，在這裡面沒有虛假和妄語，所以如來說一切法都是佛法。須菩提！所說的一切法、一切法，就不是一切法，所以才叫做一切法。』 論曰： 以下是第十六部分，尋求教授。 依據遠離障礙的十二種情況中，爲了遠離沒有教授的情況，經文說『須菩提！你認為怎麼樣？如來在然燈佛那裡，有一種法可以獲得阿耨多羅三藐三菩提嗎？』等等。 又，經文說『須菩提！如果有一種法如來可以獲得阿耨多羅三藐三菩提，那麼然燈佛就不會給我授記：『你于來世應當成佛』等等，這有什麼含義呢？『如果菩提法是可以說的，就像然燈如來所說的那樣，我那時就應該獲得菩提，然燈如來就不會授記說我能獲得等等；因為那個法是不可說的，所以我那時沒有獲得菩提，所以才給我授記。』這應該是其中的含義。
【English Translation】 English version The Buddha said: 'So it is, so it is, Subhuti (Subhuti, a disciple of the Buddha)! In reality, there is no fixed Dharma (law, teaching) by which the Tathagata (Tathagata, title of the Buddha) attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) from Dipankara Buddha (Dipankara Buddha, a past Buddha). Subhuti! If there were a fixed Dharma by which the Tathagata could attain Anuttara-samyak-sambodhi, then Dipankara Buddha would not have given me the prediction: 『You, in a future life, shall become a Buddha, named Sakyamuni (Sakyamuni, the present Buddha).』 It is precisely because there is no fixed Dharma by which Anuttara-samyak-sambodhi can be attained that Dipankara Buddha gave me the prediction, saying: 『Manava (Manava, a practitioner)! You, in a future life, shall become a Buddha, named Sakyamuni.』 Why is that? Subhuti! What is called the Tathagata is the true and unchanging Suchness (Tathata, the nature of things).' 'Subhuti! If someone says, 『The Tathagata has attained Anuttara-samyak-sambodhi,』 that person is speaking untruthfully. Subhuti! In reality, there is no fixed Dharma by which the Buddha can attain Anuttara-samyak-sambodhi. Subhuti! The Anuttara-samyak-sambodhi that the Tathagata has attained is without falsehood or deception; therefore, the Tathagata says that all Dharmas are Buddha-Dharmas. Subhuti! What is called all Dharmas, all Dharmas, are not all Dharmas; therefore, they are called all Dharmas.' Treatise says: The following is the sixteenth section, seeking instruction. Based on the twelve kinds of situations for being free from obstacles, in order to be free from the situation of having no instruction, the sutra says, 'Subhuti! What do you think? Did the Tathagata, at Dipankara Buddha's place, have a Dharma by which he attained Anuttara-samyak-sambodhi?' and so on. Also, the sutra says, 'Subhuti! If there were a Dharma by which the Tathagata could attain Anuttara-samyak-sambodhi, then Dipankara Buddha would not have given me the prediction: 『You, in a future life, shall become a Buddha,』 etc. What is the meaning of this? 『If the Bodhi-Dharma were something that could be spoken, like what Dipankara Tathagata said, then I should have attained Bodhi at that time, and Dipankara Tathagata would not have given the prediction that I would attain it, etc.; because that Dharma is unspeakable, I did not attain Bodhi at that time, and therefore he gave me the prediction.』 This should be understood as its meaning.
不可說？經言「須菩提！言如來者，即實真如」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：「然燈如來所，於法不得菩提，世尊后時，自得菩提。」為離此取故，經言「須菩提！若有人言『如來得阿耨多羅三藐三菩提』者，是人不實語」等故。
又，經言「須菩提！如來所得阿耨多羅三藐三菩提，於是中不實不妄語」者，顯示真如無二故。云何不實？謂言說故。不妄者，謂彼菩提不無世間言說故。
經言「是故如來說一切法皆是佛法」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，彼一切法，法體不成就，為安立第一義故，經言「須菩提！所言一切法、一切法者，即非一切法，是名一切法」故。
金剛般若波羅蜜經論卷中 大正藏第 25 冊 No. 1510b 金剛般若波羅蜜經論
金剛般若波羅蜜經論卷下
無著菩薩造
隋南天竺三藏法師達摩岌多譯
經曰：
「須菩提！譬如有人，其身妙大。」須菩提言：「世尊！如來說人身妙大，則非大身，是故如來說名大身。」
佛言：「須菩提！菩薩亦如是。若作是言：『我當滅度無量眾生。』則非菩薩。」佛言：「須菩提
【現代漢語翻譯】 現代漢語譯本 不可說？經中說：『須菩提（Subhuti）！所說的如來（Tathagata），就是真實不變的真如（Tathata）』。因為清凈的緣故，名為如來，因為真如不可言說，所以這樣說。清凈的真如名為真如，就像純真的黃金。 或者有人說：『燃燈如來（Dipamkara Buddha）處，對於法沒有得到菩提（Bodhi），世尊（Bhagavan，釋迦牟尼佛）後來，自己才得到菩提。』爲了離開這種執取，經中說：『須菩提！如果有人說『如來得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）』，這個人就是說不真實的話』等等。 又，經中說：『須菩提！如來所得到的阿耨多羅三藐三菩提，在這其中沒有不實也沒有虛妄』，這是顯示真如沒有二元對立的緣故。為什麼說不實？因為可以用言語表達的緣故。說不虛妄，是因為那個菩提不是沒有世間的言語表達的緣故。 經中說：『是故如來說一切法皆是佛法』，這是什麼意思？顯示一切法、法的真如都是清凈的緣故。真如，是遍及一切法的緣故，這就是它的意義。又，那一切法，法的本體並不成立，爲了安立第一義諦的緣故，經中說：『須菩提！所說的一切法、一切法，就不是一切法，只是名為一切法』。 金剛般若波羅蜜經論卷中 大正藏第 25 冊 No. 1510b 金剛般若波羅蜜經論 金剛般若波羅蜜經論卷下 無著菩薩造 隋南天竺三藏法師達摩岌多譯 經曰： 『須菩提（Subhuti）！譬如有人，他的身體非常高大。』須菩提說：『世尊（Bhagavan）！如來說人身非常高大，那就不是真正的大身，所以如來說名為大身。』 佛說：『須菩提！菩薩也應該是這樣。如果（菩薩）這樣說：『我應當滅度無量眾生。』那就不是菩薩。』佛說：『須菩提！
【English Translation】 English version Unspeakable? The sutra says, 'Subhuti! What is called the Tathagata (Tathagata), is the true Suchness (Tathata).' Because of purity, it is called Tathagata, and because Suchness is unspeakable, it is said this way. Pure Suchness is called True Suchness, like pure gold. Or someone might say, 'At Dipamkara Buddha's (Dipamkara Buddha) place, he did not attain Bodhi (Bodhi) regarding the Dharma, and the Bhagavan (Bhagavan, Shakyamuni Buddha) later attained Bodhi himself.' To avoid this attachment, the sutra says, 'Subhuti! If someone says, 'The Tathagata has attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment),' that person is speaking untruthfully,' and so on. Furthermore, the sutra says, 'Subhuti! The Anuttara-samyak-sambodhi attained by the Tathagata is neither unreal nor false,' which shows that True Suchness is without duality. Why is it unreal? Because it can be expressed in words. It is not false because that Bodhi is not without worldly expression. The sutra says, 'Therefore, the Tathagata says that all dharmas are Buddha-dharmas.' What does this mean? It shows that all dharmas and the Suchness of dharmas are pure. Suchness pervades all dharmas, and this is its meaning. Moreover, the essence of all those dharmas is not established. To establish the ultimate truth, the sutra says, 'Subhuti! What is called all dharmas, all dharmas, is not all dharmas, but is merely called all dharmas.' Diamond Wisdom Paramita Sutra Treatise, Scroll Middle Taisho Tripitaka Volume 25 No. 1510b Diamond Wisdom Paramita Sutra Treatise Diamond Wisdom Paramita Sutra Treatise, Scroll Lower Composed by Bodhisattva Asanga Translated by Tripitaka Master Dharmagupta from South India of the Sui Dynasty The Sutra says: 'Subhuti (Subhuti)! For example, a person whose body is wonderfully large.' Subhuti said, 'Bhagavan (Bhagavan)! The Tathagata says that a person's body is wonderfully large, then it is not truly a large body, therefore the Tathagata says it is named a large body.' The Buddha said, 'Subhuti! Bodhisattvas should also be like this. If (a Bodhisattva) says, 'I shall liberate immeasurable sentient beings,' then that is not a Bodhisattva.' The Buddha said, 'Subhuti!'
！于意云何？頗有實法名為菩薩不？」須菩提言：「不也。世尊！實無有法名為菩薩。是故佛說一切法無眾生、無人、無壽者。」
論曰：
此下第十七為入證道故，經言「須菩提！譬如有人，其身妙大」如是等，顯示入證道時得智慧故離慢。
云何得智？有二種智故：一、攝種性智，二、平等智。若得智已，得生如來家，得決定紹佛種，此為攝種性智。得此已，能得妙身。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。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：一、粗惡平等，二、法無我平等，三、斷相應平等，四、無希望心相應平等，五、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「世尊！如來說人身妙大，則非大身，是故如來說名大身」等者，於此妙身等中安立第一義。如是等，是為得智慧。
云何離慢？經言「須菩提！菩薩亦如是。若作是言：『我當滅度無量眾生』」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「是故佛說一切法無眾生」等，若菩薩有眾生念，則不得妙身、大身故。
【現代漢語翻譯】 現代漢語譯本： 『須菩提，你的意思如何？』佛問，『難道真有實在的法可以稱為菩薩（Bodhisattva，指發願成佛的修行者）嗎？』須菩提（Subhuti，佛陀的弟子）回答：『不是的，世尊！實際上沒有一種法可以稱為菩薩。因此，佛才說一切法中沒有眾生、沒有人、沒有壽者。』
論曰：
以下第十七段是爲了進入證道（證悟真理的道路）而設。經文中說『須菩提！譬如有人，其身妙大』等等，是爲了顯示進入證道時，因為獲得智慧而遠離我慢。
如何獲得智慧？因為有兩種智慧：一是攝種性智（comprehending lineage wisdom），二是平等智（wisdom of equality）。如果獲得了智慧，就能生於如來（Tathagata，佛的稱號）之家，就能決定繼承佛的種子，這就是攝種性智。獲得這種智慧后，就能得到妙身。其中，妙身指的是達到身成就，身體得到究竟的轉依（transformation of basis）的境界。大身指的是一切眾生的身都包含在自身之中。如果在這個家中長久地希望出生，既然已經出生就能得到那樣的身體，這就是妙身平等智。還有五種平等的因緣：一是粗惡平等（equality of coarse and evil），二是法無我平等（equality of the selflessness of phenomena），三是斷相應平等（equality of cessation correspondence），四是無希望心相應平等（equality of correspondence with a mind without hope），五是一切菩薩證道平等（equality of the path to enlightenment for all Bodhisattvas）。因為得到這些平等，所以能成為大身，包含一切眾生的大身。
在那個身體中，安立非自、非他的境界，經文中說『世尊！如來說人身妙大，則非大身，是故如來說名大身』等等，是在這個妙身等等之中安立第一義（ultimate meaning）。像這樣等等，就是獲得智慧。
如何遠離我慢？經文中說『須菩提！菩薩亦如是。若作是言：『我當滅度無量眾生』等等。』這如何得知呢？如果這樣想：『我滅度眾生，我是菩薩。』應該知道這是有我慢的人，不是真正意義上的菩薩。爲了顯示這一點，經文中說『是故佛說一切法無眾生』等等，如果菩薩有眾生之念，就不能得到妙身、大身。
【English Translation】 English version: 『What do you think, Subhuti?』 the Buddha asked. 『Is there truly any real dharma (law, principle) that can be called a Bodhisattva (Bodhisattva, one who aspires to become a Buddha)?』 Subhuti (Subhuti, Buddha's disciple) replied, 『No, World Honored One! In reality, there is no dharma that can be called a Bodhisattva. Therefore, the Buddha says that in all dharmas there are no sentient beings, no persons, and no life spans.』
Treatise says:
The following seventeenth section is established for entering the path of enlightenment (the path to realizing the truth). The sutra says, 『Subhuti! Suppose a person whose body is wonderfully large,』 and so on, to show that when entering the path of enlightenment, one is free from arrogance because of gaining wisdom.
How is wisdom gained? Because there are two kinds of wisdom: first, comprehending lineage wisdom (comprehending lineage wisdom), and second, wisdom of equality (wisdom of equality). If one gains wisdom, one can be born into the family of the Tathagata (Tathagata, title of the Buddha), and one can be certain to inherit the seed of the Buddha; this is comprehending lineage wisdom. Having gained this, one can attain a wonderful body. Among these, a wonderful body refers to reaching the accomplishment of the body, the body attaining the ultimate transformation of basis (transformation of basis). A large body refers to the fact that the bodies of all sentient beings are contained within oneself. If one wishes to be born in this family for a long time, and since one has already been born, one can attain that kind of body; this is the wisdom of equality of the wonderful body. There are also five kinds of equal causes and conditions: first, equality of coarse and evil (equality of coarse and evil), second, equality of the selflessness of phenomena (equality of the selflessness of phenomena), third, equality of cessation correspondence (equality of cessation correspondence), fourth, equality of correspondence with a mind without hope (equality of correspondence with a mind without hope), and fifth, equality of the path to enlightenment for all Bodhisattvas (equality of the path to enlightenment for all Bodhisattvas). Because one attains these equalities, one can become a large body, encompassing the large body of all sentient beings.
Within that body, establishing the state of neither self nor other, the sutra says, 『World Honored One! As the Tathagata speaks of a person's body being wonderfully large, it is then not a large body; therefore, the Tathagata speaks of it as being called a large body,』 and so on, establishing the ultimate meaning (ultimate meaning) within this wonderful body and so on. Like this and so on, is the gaining of wisdom.
How to be free from arrogance? The sutra says, 『Subhuti! Bodhisattvas are also like this. If they say, 『I will liberate immeasurable sentient beings,』 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 a person with arrogance, not a Bodhisattva in the true sense. To show this, the sutra says, 『Therefore, the Buddha says that in all dharmas there are no sentient beings,』 and so on. If a Bodhisattva has the thought of sentient beings, they cannot attain a wonderful body or a large body.
經曰：
「須菩提！若菩薩作是言：『我莊嚴佛國土。』是不名菩薩。何以故？如來說莊嚴佛土、莊嚴佛土者，即非莊嚴，是名莊嚴佛國土。須菩提！若菩薩通達無我、無我法者，如來說名真是菩薩、菩薩。」
論曰：
此下第十八上求佛地。
應知彼地，復有六種具足攝轉依具足：一、國土凈具足，二、無上見智凈具足，三、福自在具足，四、身具足，五、語具足，六、心具足。
為國土凈具足三摩缽帝故，經言「須菩提！若菩薩作是言：『我莊嚴佛國土。』是不名菩薩」如是等。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，是名莊嚴國土」等。
又，經言「須菩提！若菩薩通達無我、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。
經曰：
「須菩提！于意云何？如來有肉眼不？」須菩提言：「如是。世尊！如來有肉眼。」
佛言：「須菩提！于意云何？如來有天眼不？」須菩提言：「如是。世尊！如來有天眼。」
佛言：「須菩提！于意云何？如
【現代漢語翻譯】 現代漢語譯本 經中說： 『須菩提（Subhuti，佛陀的弟子）！如果菩薩這樣說：『我莊嚴佛國土。』這樣的人不能稱為菩薩。為什麼呢？如來說的莊嚴佛土、莊嚴佛土，實際上並非真正的莊嚴，只是名為莊嚴佛國土。須菩提！如果菩薩通達無我（anatman，沒有自性）、無我法（anatmata-dharma，沒有自性的法），如來才稱其為真正的菩薩。』 論中說： 以下第十八段是關於向上尋求佛地的討論。 應當瞭解，佛地具有六種圓滿：一、國土清凈圓滿，二、無上見智清凈圓滿，三、福德自在圓滿，四、身圓滿，五、語圓滿，六、心圓滿。 爲了國土清凈圓滿的三摩缽地（samapatti，禪定），經中說『須菩提！如果菩薩這樣說：『我莊嚴佛國土。』這樣的人不能稱為菩薩』等等。這段話的意義是爲了在共同認知的正確修行中轉變，爲了斷除這種執著，安立第一義諦，經中說『實際上並非真正的莊嚴，只是名為莊嚴國土』等等。 另外，經中說『須菩提！如果菩薩通達無我、無我法』，這是指兩種無我，即人無我（pudgala-nairatmya，個人無我）和法無我（dharma-nairatmya，法無我）。 另外，經中說『如來說名菩薩、菩薩』，是爲了在這兩種無我中獲得兩種正確的覺悟。這些如何顯示呢？如果說『我成就』，這就是人我執；『莊嚴國土』，這是法我執。這些都不是菩薩。 經中說： 『須菩提！你認為如何？如來有肉眼嗎？』須菩提說：『是的。世尊！如來有肉眼。』 佛說：『須菩提！你認為如何？如來有天眼嗎？』須菩提說：『是的。世尊！如來有天眼。』 佛說：『須菩提！你認為如何？如
【English Translation】 English version The Sutra says: 『Subhuti (佛陀的弟子)! If a Bodhisattva says, 'I adorn Buddha lands,' he is not called a Bodhisattva. Why is that? As the Tathagata (如來) speaks of the adornment of Buddha lands, it is not truly adornment, but is named 'adornment of Buddha lands.' Subhuti! If a Bodhisattva understands no-self (anatman), no-self of dharmas (anatmata-dharma), the Tathagata calls him a true Bodhisattva.』 The Treatise says: The following eighteenth section discusses seeking the Buddha-ground. It should be known that the Buddha-ground has six perfections: 1. Perfection of pure Buddha-land, 2. Perfection of unsurpassed vision and wisdom, 3. Perfection of the freedom of merit, 4. Perfection of body, 5. Perfection of speech, 6. Perfection of mind. For the samapatti (禪定) of the perfection of pure Buddha-land, the Sutra says, 『Subhuti! If a Bodhisattva says, 'I adorn Buddha lands,' he is not called a Bodhisattva,』 and so on. The meaning of this is to transform within the commonly perceived correct practice, and to cut off that attachment, establishing the ultimate truth, the Sutra says, 『it is not truly adornment, but is named 'adornment of Buddha lands,』 and so on. Furthermore, the Sutra says, 『Subhuti! If a Bodhisattva understands no-self, no-self of dharmas,』 this refers to two kinds of no-self, namely, no-self of persons (pudgala-nairatmya) and no-self of dharmas (dharma-nairatmya). Furthermore, the Sutra says, 『The Tathagata calls him a Bodhisattva,』 this is for the sake of two correct awakenings in these two kinds of no-self. How are these shown? If one says, 『I achieve,』 this is attachment to the self of persons; 『adornment of Buddha lands,』 this is attachment to the self of dharmas. These are not Bodhisattvas. The Sutra says: 『Subhuti! What do you think? Does the Tathagata have the physical eye?』 Subhuti said, 『Yes, World Honored One! The Tathagata has the physical eye.』 The Buddha said, 『Subhuti! What do you think? Does the Tathagata have the divine eye?』 Subhuti said, 『Yes, World Honored One! The Tathagata has the divine eye.』 The Buddha said, 『Subhuti! What do you think? Does the
來有慧眼不？」須菩提言：「如是。世尊！如來有慧眼。」
佛言：「須菩提！于意云何？如來有法眼不？」須菩提言：「如是。世尊！如來有法眼。」
佛言：「須菩提！于意云何？如來有佛眼不？」須菩提言：「如是。世尊！如來有佛眼。」
佛言：「須菩提！于意云何？如恒河中所有沙，佛說是沙不？」須菩提言：「如是。世尊！如來說是沙。」
佛言：「須菩提！于意云何？如一恒河中所有沙，有如是等恒河。是諸恒河所有沙數佛世界，如是世界寧為多不？」須菩提言：「彼世界甚多。世尊！」
佛告須菩提：「爾所世界中，所有眾生，若干種心住，如來悉知。何以故？如來說諸心住，皆為非心住，是名為心住。何以故？須菩提！過去心不可得，現在心不可得，未來心不可得。」
論曰：
此下第二為無上見智凈具足故，經言「須菩提！于意云何？如來有肉眼不」如是等。于中二種：一為見凈，二為智凈。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，謂法界、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
【現代漢語翻譯】 現代漢語譯本 佛問：『須菩提（Subhuti，佛陀的弟子）！你認為如何？如來（Tathagata，佛陀的稱號）有慧眼嗎？』須菩提回答：『是的，世尊（Bhagavan，佛陀的尊稱）！如來有慧眼。』 佛說：『須菩提！你認為如何？如來有法眼嗎？』須菩提回答：『是的，世尊！如來有法眼。』 佛說：『須菩提！你認為如何？如來有佛眼嗎？』須菩提回答：『是的，世尊！如來有佛眼。』 佛說：『須菩提！你認為如何？如恒河（Ganges）中所有的沙，佛說是沙嗎？』須菩提回答：『是的，世尊！如來說是沙。』 佛說：『須菩提！你認為如何？如果一條恒河中所有的沙，有如這些沙一樣多的恒河，而這些恒河中所有沙的數量相當於佛世界，這樣的世界算多嗎？』須菩提回答：『那些世界非常多，世尊！』 佛告訴須菩提：『在那些世界中，所有眾生，各種各樣的心念狀態，如來完全知曉。為什麼呢？因為如來說的各種心念狀態，都可視為非心念狀態，這才能稱之為心念狀態。為什麼呢？須菩提！過去的心不可得，現在的心不可得，未來的心不可得。』 論曰： 以下第二部分是爲了無上見智清凈具足的緣故，經文說『須菩提！你認為如何？如來有肉眼嗎？』等等。其中有兩種：一是見清凈，二是智清凈。如來不僅有慧眼，爲了讓人知道見清凈的殊勝，所以顯示有五種眼，如果不是這樣，那就只需要追求慧眼來達到見清凈的目的。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，即法界、修果，這是五種眼的粗略境界。這是最初的色所攝第一義智的力量，世俗的智慧不會顛倒運轉，所以是第一義。
【English Translation】 English version The Buddha asked: 'Subhuti (Buddha's disciple)! What do you think? Does the Tathagata (Buddha's title) have the wisdom eye?' Subhuti replied: 'Yes, Bhagavan (Buddha's honorific title)! The Tathagata has the wisdom eye.' The Buddha said: 'Subhuti! What do you think? Does the Tathagata have the Dharma eye?' Subhuti replied: 'Yes, Bhagavan! The Tathagata has the Dharma eye.' The Buddha said: 'Subhuti! What do you think? Does the Tathagata have the Buddha eye?' Subhuti replied: 'Yes, Bhagavan! The Tathagata has the Buddha eye.' The Buddha said: 'Subhuti! What do you think? Are the sands in the Ganges (Ganges) River, spoken of by the Buddha as sands?' Subhuti replied: 'Yes, Bhagavan! The Tathagata speaks of them as sands.' The Buddha said: 'Subhuti! What do you think? If the sands in one Ganges River are like the number of Ganges Rivers, and the number of sands in all those Ganges Rivers is equivalent to the number of Buddha-worlds, would such worlds be many?' Subhuti replied: 'Those worlds are very many, Bhagavan!' The Buddha told Subhuti: 'Among those worlds, all sentient beings, with their various states of mind, are fully known by the Tathagata. Why? Because the Tathagata speaks of all states of mind as being non-states of mind; only then can they be called states of mind. Why? Subhuti! The past mind is unattainable, the present mind is unattainable, and the future mind is unattainable.' Treatise says: The following second part is for the sake of complete and pure unsurpassed vision and wisdom. The sutra says, 'Subhuti! What do you think? Does the Tathagata have the physical eye?' and so on. Among them are two types: one is purity of vision, and the other is purity of wisdom. The Tathagata not only has the wisdom eye, but also reveals the five eyes to make people know the excellence of pure vision. If it were not so, then one would only need to seek the wisdom eye to achieve the purpose of pure vision. Among them, there are four types of eyes briefly described, namely: those included in the realm of form, those included in the ultimate truth, those included in the conventional truth, and those included in all kinds of things that should be known. There are also two types of things included in the realm of form, namely the Dharma realm and the fruit of cultivation, which are the rough realms of the five eyes. This is the power of the first ultimate wisdom included in the initial realm of form, so that worldly wisdom does not turn upside down, so it is the ultimate truth.
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「須菩提！于意云何？如恒河中所有沙」如是等，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，說過去等分。於此二中安立第一義故，經言「如來說諸心住，皆為非心住」，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。
經曰：
「須菩提！于意云何？若有人以滿三千大千世界七寶持用佈施，是善男子、善女人，以是因緣得福多不？」須菩提言：「如是。世尊！此人以是因緣，得福甚多。」
佛言：「如是，如是。須菩提！彼善男子、善女人，以是因緣，得福德聚多。須菩提！若福德聚有實，如來則不說福德聚、福德聚。」
論曰：
此下第三為福自在具足故，經言「須菩提！于意云何？若有人以滿三千大千世界」等。于中，亦安立第一義故，經言「須菩提！若福德聚有
【現代漢語翻譯】 現代漢語譯本 諦攝（Dì shè，專注）在先。於此之中，為人說法，如果那法是為那人施設的，這種智慧就稱為法眼（fǎ yǎn，Dharma Eye）。對於一切應知的事物，以一切種類的無功用智（wú gōng yòng zhì，effortless wisdom）來認知，稱為佛眼（fó yǎn，Buddha Eye）。這些都稱為見凈（jiàn jìng，purity of seeing）。如經中所說：『須菩提（Xū pú tí，Subhuti）！你的意思如何？如恒河（Héng hé，Ganges River）中所有的沙』等等，這屬於智凈（zhì jìng，purity of wisdom）。其中，心住（xīn zhù，abiding of the mind）指的是三世（sān shì，three times：past, present and future）之心。若干種，應知有兩種，即染（rǎn，defiled）和凈（jìng，pure），也就是共欲心（gòng yù xīn，mind associated with desire）、離欲心（lí yù xīn，mind detached from desire）等。世，指的是過去等時間段。因為在此二者中安立第一義（dì yī yì，ultimate truth），所以經中說『如來說諸心住，皆為非心住』，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；未來心不可得，是因為尚未產生；現在心不可得，是因為其本性是第一義。爲了應知中證悟的緣故，安立見。爲了教導那些眾生寂靜心（jí jìng xīn，peaceful mind）的緣故，安立智。在這智凈中，說心住即非心住；那麼在見凈中，為什麼不說眼即非眼呢？因為只有一個住處，在見凈、智凈之後安立第一義，所以最初也能成就。
經文說：
『須菩提！你的意思如何？如果有人用充滿三千大千世界（sān qiān dà qiān shì jiè，three thousand great thousand worlds）的七寶（qī bǎo，seven treasures）來佈施，這位善男子、善女人，因為這個因緣得到的福報多嗎？』須菩提回答說：『是的。世尊（Shì zūn，World Honored One）！這個人因為這個因緣，得到的福報非常多。』
佛說：『是的，是的。須菩提！那位善男子、善女人，因為這個因緣，得到的福德聚（fú dé jù，accumulation of merit）很多。須菩提！如果福德聚有實體，如來（Rú lái，Tathagata）就不會說福德聚、福德聚了。』
論曰：
下面第三部分是爲了福自在（fú zì zài，freedom of merit）具足的緣故，經文說『須菩提！你的意思如何？如果有人用充滿三千大千世界的』等等。其中，也安立第一義的緣故，經文說『須菩提！如果福德聚有』
【English Translation】 English version 『Dhi-samgraha』 (Dhi-samgraha, concentration) comes first. Within this, when teaching the Dharma to someone, if that Dharma is designed for that person, this wisdom is called the Dharma Eye (Dharma Eye). Knowing all knowable things with all kinds of effortless wisdom (effortless wisdom) is called the Buddha Eye (Buddha Eye). These are called purity of seeing (purity of seeing). As the sutra says, 'Subhuti (Subhuti)! What do you think? Like all the sand in the Ganges River (Ganges River),' etc., this belongs to purity of wisdom (purity of wisdom). Among them, 『abiding of the mind』 (abiding of the mind) refers to the mind of the three times (three times: past, present and future). 『Several kinds』 should be understood as two kinds: defiled (defiled) and pure (pure), that is, mind associated with desire (mind associated with desire), mind detached from desire (mind detached from desire), etc. 『Time』 refers to past time periods, etc. Because the ultimate truth (ultimate truth) is established in these two, the sutra says, 'The Tathagata says that all abiding of the mind is non-abiding of the mind,' and even 'The past mind is unattainable,' etc. Among them, the past mind is unattainable because it has perished; the future mind is unattainable because it has not yet arisen; the present mind is unattainable because its nature is the ultimate truth. For the sake of enlightenment in what should be known, seeing is established. For the sake of teaching those beings to have a peaceful mind (peaceful mind), wisdom is established. In this purity of wisdom, it is said that the abiding of the mind is non-abiding of the mind; then in the purity of seeing, why is it not said that the eye is non-eye? Because there is only one abiding place, and the ultimate truth is established after the purity of seeing and the purity of wisdom, so the beginning can also be achieved.
The sutra says:
'Subhuti! What do you think? If someone were to give away the seven treasures (seven treasures) filling the three thousand great thousand worlds (three thousand great thousand worlds), would this good man or good woman gain much merit from this cause?' Subhuti replied, 'Yes, World Honored One (World Honored One)! This person would gain very much merit from this cause.'
The Buddha said, 'Yes, yes. Subhuti! That good man or good woman would gain a great accumulation of merit (accumulation of merit) from this cause. Subhuti! If the accumulation of merit had substance, the Tathagata (Tathagata) would not speak of the accumulation of merit, accumulation of merit.'
Treatise says:
The third part below is for the sake of the perfection of the freedom of merit (freedom of merit), the sutra says, 'Subhuti! What do you think? If someone were to fill the three thousand great thousand worlds with,' etc. Among them, because the ultimate truth is also established, the sutra says, 'Subhuti! If the accumulation of merit had'
實」等。
經曰：
「須菩提！于意云何？佛可以具足色身見不？」須菩提言：「不也。世尊！如來不應以色身見。何以故？如來說具足色身，即非具足色身，是故如來說名具足色身。」
佛言：「須菩提！于意云何？如來可以具足諸相見不？」須菩提言：「不也。世尊！如來不應以具足諸相見。何以故？如來說諸相具足，即非具足，是故如來說名諸相具足。」
論曰：
此下第四為身具足故。于中，復有二種：一為好具足，二為相具足。為好具足故，經言「須菩提！于意云何？佛可以具足色身見不」如是等。于中，亦以安立第一義故，經言「如來說非具足」等。為相身具足故，經言「須菩提！于意云何？如來可以具足諸相見不」如是等。
經曰：
佛言：「須菩提！于意云何？汝謂如來作是念『我當有所說法』耶？須菩提！莫作是念。何以故？若人言『如來有所說法』，則為謗佛，不能解我所說故。何以故？須菩提！如來說法、說法者，無法可說，是名說法。」
論曰：
此下第五為語具足故，經言「須菩提！于意云何？汝謂如來作是念『我當有所說法』耶」如是等。于中，安立第一義故，經言「如來說法、說法者」等。
經曰：
爾時，慧
【現代漢語翻譯】 現代漢語譯本： 經文說： 『須菩提（Subhuti，佛陀的弟子）！你的意思如何？可以用具備完整色身（rupa-kaya，由物質構成的身體）的形象來觀察佛陀嗎？』須菩提回答：『不能。世尊（世尊，佛陀的尊稱）！不應該用色身來觀察如來（Tathagata，佛陀的稱號）。為什麼呢？因為如來說的具備完整色身，實際上並非具備完整色身，所以如來說這只是名為具備完整色身。』 佛陀說：『須菩提！你的意思如何？可以用具備完整諸相（laksana，佛陀的三十二相好）的形象來觀察如來嗎？』須菩提回答：『不能。世尊！不應該用具備完整諸相來觀察如來。為什麼呢？因為如來說的諸相具足，實際上並非具足，所以如來說這只是名為諸相具足。』 論中說： 下面第四部分是爲了說明身具足的道理。其中，又分為兩種：一是好具足，二是相具足。爲了說明好具足，經文說『須菩提！你的意思如何？可以用具備完整色身的形象來觀察佛陀嗎』等等。其中，也是爲了安立第一義諦（paramartha-satya，最高的真理），經文說『如來說非具足』等等。爲了說明相身具足，經文說『須菩提！你的意思如何？可以用具備完整諸相的形象來觀察如來嗎』等等。 經文說： 佛陀說：『須菩提！你的意思如何？你認為如來會這樣想「我應當說些什麼法」嗎？須菩提！不要這樣想。為什麼呢？如果有人說「如來有所說法」，那就是誹謗佛陀，不能理解我所說的。為什麼呢？須菩提！如來說法，說法者，實際上是無有法可說，這叫做說法。』 論中說： 下面第五部分是爲了說明語具足的道理，經文說『須菩提！你的意思如何？你認為如來會這樣想「我應當說些什麼法」嗎』等等。其中，爲了安立第一義諦，經文說『如來說法，說法者』等等。 經文說： 當時，慧
【English Translation】 English version: The Sutra says: 'Subhuti (Subhuti, Buddha's disciple)! What do you think? Can the Buddha be seen by the perfection of his physical body (rupa-kaya, body made of matter)?' Subhuti replied: 'No, World Honored One (Bhagavan, title of the Buddha)! The Tathagata (Tathagata, title of the Buddha) should not be seen by his physical body. Why? Because the Tathagata speaks of the perfection of the physical body, but it is not truly the perfection of the physical body. Therefore, the Tathagata calls it the 'perfection of the physical body' in name only.' The Buddha said: 'Subhuti! What do you think? Can the Tathagata be seen by the perfection of all characteristics (laksana, the 32 marks of the Buddha)?' Subhuti replied: 'No, World Honored One! The Tathagata should not be seen by the perfection of all characteristics. Why? Because the Tathagata speaks of the perfection of all characteristics, but it is not truly perfection. Therefore, the Tathagata calls it the 'perfection of all characteristics' in name only.' The Treatise says: The fourth section below is for the perfection of the body. Among them, there are two types: one is the perfection of beauty, and the other is the perfection of characteristics. For the perfection of beauty, the Sutra says, 'Subhuti! What do you think? Can the Buddha be seen by the perfection of his physical body?' and so on. Among them, also to establish the ultimate truth (paramartha-satya, the highest truth), the Sutra says, 'The Tathagata speaks of non-perfection,' and so on. For the perfection of the body of characteristics, the Sutra says, 'Subhuti! What do you think? Can the Tathagata be seen by the perfection of all characteristics?' and so on. The Sutra says: The Buddha said: 'Subhuti! What do you think? Do you think the Tathagata would have this thought, 'I should speak some Dharma'? Subhuti! Do not think this way. Why? If someone says, 'The Tathagata speaks Dharma,' that is slandering the Buddha, and they cannot understand what I say. Why? Subhuti! The Tathagata speaks Dharma, the speaker of Dharma, there is actually no Dharma to be spoken, this is called speaking Dharma.' The Treatise says: The fifth section below is for the perfection of speech, the Sutra says, 'Subhuti! What do you think? Do you think the Tathagata would have this thought, 'I should speak some Dharma'?' and so on. Among them, to establish the ultimate truth, the Sutra says, 'The Tathagata speaks Dharma, the speaker of Dharma,' and so on. The Sutra says: At that time, Wisdom
命須菩提白佛言：「世尊！頗有眾生於未來世聞說是法，生信心不？」
佛言：「須菩提！彼非眾生，非不眾生。何以故？須菩提！眾生、眾生者，如來說非眾生，是名眾生。」
論曰：
此下第六心具足。
於心具足中，復有六種：一爲念處，二為正覺，三為施設大利法，四為攝取法身，五為不住生死、涅槃，六為行住凈應知。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，生信心不」如是等，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。
經曰：
佛言：「須菩提！于意云何？如來得阿耨多羅三藐三菩提耶？」須菩提言：「不也。世尊！世尊！無有少法如來得阿耨多羅三藐三菩提。」
佛言：「如是，如是。須菩提！我于阿耨多羅三藐三菩提，乃至無有少法可得，是名阿耨多羅三藐三菩提。複次，須菩提！是法平等，無有高下，是名阿耨多羅三藐三菩提。以無眾生、無人、無壽者，得平等阿耨多羅三藐三菩提。修一切善法，得阿耨多羅三藐三菩提。須菩提！所言善法、善法者，如來說非善法，是名善法。」
論曰：
此下第二于
【現代漢語翻譯】 現代漢語譯本 須菩提請示佛陀說：『世尊！是否會有眾生在未來世聽到這部佛法，而生起信心呢？』 佛陀說：『須菩提！他們既不是真正的眾生，也不是完全沒有眾生的屬性。為什麼呢？須菩提！所謂的眾生、眾生，如來說它們並非實有的眾生，只是名義上的眾生罷了。』 論曰： 以下是第六種心具足。 在心具足中，又有六種：一是念處，二是正覺，三是施設大利法，四是攝取法身，五是不住生死、涅槃，六是行住清凈應知。在心具足中，爲了念處，經文說『世尊！頗有眾生於未來世聞說是法，生信心不』等等，此處在諸眾生中顯示如世尊的念處。『彼非眾生者』，是第一義諦的緣故。『非不眾生者』，是世俗諦的緣故。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。這段文字如前所說。 經文說： 佛陀說：『須菩提！你認為如何？如來證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）嗎？』須菩提回答說：『不是的，世尊！世尊！實際上沒有任何法是如來證得阿耨多羅三藐三菩提的。』 佛陀說：『是的，是的。須菩提！我對於阿耨多羅三藐三菩提，乃至沒有絲毫的法可以獲得，這才是所謂的阿耨多羅三藐三菩提。再次，須菩提！這個法是平等的，沒有高下之分，這才是所謂的阿耨多羅三藐三菩提。因為沒有眾生、沒有人、沒有壽者的分別，才能證得平等的阿耨多羅三藐三菩提。修習一切善法，就能證得阿耨多羅三藐三菩提。須菩提！所說的善法、善法，如來說它並非實有的善法，只是名義上的善法罷了。』 論曰： 以下是第二種于
【English Translation】 English version Subhuti (須菩提) asked the Buddha, 'World Honored One, will there be beings in the future who, upon hearing this Dharma, will generate faith?' The Buddha said, 'Subhuti, they are neither beings nor not-beings. Why? Subhuti, what is called 'beings,' the Tathagata (如來) says are not beings; they are merely called 'beings.' Commentary: The following is the sixth perfection of mind. Within the perfection of mind, there are six aspects: first, mindfulness; second, right enlightenment; third, establishing great beneficial Dharma; fourth, embracing the Dharmakaya (法身); fifth, not dwelling in Samsara (生死) or Nirvana (涅槃); sixth, conduct and abiding should be known as pure. Within the perfection of mind, for the sake of mindfulness, the sutra says, 'World Honored One, will there be beings in the future who, upon hearing this Dharma, will generate faith?' and so on. Here, it shows the mindfulness of the World Honored One among all beings. 'They are not beings' is due to the ultimate truth. 'Not not-beings' is due to conventional truth. This person is the rarest and foremost, showing that speaking of the ultimate truth is both unique and corresponding. This passage is as previously explained. The Sutra says: The Buddha said, 'Subhuti, what do you think? Has the Tathagata attained Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete, perfect enlightenment)?' Subhuti said, 'No, World Honored One. World Honored One, there is no Dharma whatsoever that the Tathagata has attained Anuttara-samyak-sambodhi.' The Buddha said, 'So it is, so it is. Subhuti, with regard to Anuttara-samyak-sambodhi, I have not attained even the slightest Dharma. This is called Anuttara-samyak-sambodhi. Furthermore, Subhuti, this Dharma is equal, without high or low. This is called Anuttara-samyak-sambodhi. Because there are no beings, no persons, and no life spans, one attains equal Anuttara-samyak-sambodhi. By cultivating all good Dharmas, one attains Anuttara-samyak-sambodhi. Subhuti, what is called 'good Dharmas,' the Tathagata says are not good Dharmas; they are merely called 'good Dharmas.' Commentary: The following is the second regarding
彼心具足中，為正覺故，經言「須菩提！于意云何？如來得阿耨多羅三藐三菩提耶」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「無有少法如來得阿耨多羅」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，是故亦不可得、亦無所有應知。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「以無眾生、無人、無壽者，得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，得阿耨多羅三藐三菩提」者，顯示菩提道故。經言「所言善法、善法者，如來說非善法，是名善法」等者，此安立第一義相故。
經曰：
「須菩提！三千大千世界中，所有諸須彌山王，如是等七寶聚，有人持用佈施。若人以此般若波羅蜜經，乃至四句偈等，受持、讀誦、為他人說，於前福德，百分不及一，千分不及一，百千萬分不及一，歌羅分不及一，數分不及一，優波尼沙陀分不及一，乃至算數譬喻所不能及。須菩提！于意云何？
【現代漢語翻譯】 現代漢語譯本： 關於『彼心具足中，為正覺故，經言「須菩提！于意云何？如來得阿耨多羅三藐三菩提耶」如是等』，在這裡，『無有法』是爲了遠離有見的過失，從而顯示菩提（Bodhi，覺悟）及菩提道（Bodhi path，通往覺悟的道路）。它進一步顯示菩提有兩種因緣，即阿耨多羅（Anuttara，無上）之語和三藐三佛陀（Samyak-sambuddha，正等覺者）之語。其中，經文說『無有少法如來得阿耨多羅』，這是因為阿耨多羅之語，它顯示了菩提的自相（self-nature of Bodhi，菩提的自身體性）和菩提的解脫相（liberation aspect of Bodhi，菩提的解脫面向）。在那裡，沒有微塵般大小的法具有實體，因此應知它是不可得的，也是一無所有的。經文說『複次，須菩提！是法平等』，這是因為三藐三佛陀之語，顯示了菩提之人人平等之相。在這裡，平等是指通過菩提之法，可以得知是佛。此中，經文說『無有高下』，顯示了一切諸佛在第一義（paramartha，究竟真理）中壽命等沒有高下之分。經文說『以無眾生、無人、無壽者，得平等阿耨多羅三藐三菩提』，顯示了菩提對於生死之法是平等的。經文說『一切善法，得阿耨多羅三藐三菩提』，顯示了菩提之道。經文說『所言善法、善法者，如來說非善法，是名善法』等等，這是爲了安立第一義之相。
經文說：
『須菩提！三千大千世界中，所有諸須彌山王（Sumeru mountain king，須彌山王），如是等七寶聚，有人持用佈施。若人以此般若波羅蜜經（Prajnaparamita Sutra，般若波羅蜜多經），乃至四句偈等，受持、讀誦、為他人說，於前福德，百分不及一，千分不及一，百千萬分不及一，歌羅分不及一，數分不及一，優波尼沙陀分不及一，乃至算數譬喻所不能及。須菩提！于意云何？』
【English Translation】 English version: Regarding 『When the mind is fully endowed, for the sake of perfect enlightenment, the sutra says, 「Subhuti! What do you think? Has the Tathagata attained Anuttara Samyak-sambodhi?」 and so on.』 Here, 『no dharma』 is to avoid the fault of having views, thereby revealing Bodhi (enlightenment) and the Bodhi path (the path to enlightenment). It further reveals that Bodhi has two causes, namely, the words of Anuttara (supreme) and the words of Samyak-sambuddha (perfectly enlightened one). Among them, the sutra says, 『No dharma whatsoever is attained by the Tathagata as Anuttara,』 this is because of the words of Anuttara, which reveals the self-nature of Bodhi and the liberation aspect of Bodhi. There, no dharma as small as a mote of dust has substance, therefore it should be known that it is unattainable and non-existent. The sutra says, 『Furthermore, Subhuti! This dharma is equal,』 this is because of the words of Samyak-sambuddha, revealing the aspect of equality among those who attain Bodhi. Here, equality means that through the dharma of Bodhi, one can know that one is a Buddha. Herein, the sutra says, 『There is no high or low,』 revealing that in the ultimate truth (paramartha), the lifespan and so on of all Buddhas are equal without high or low distinctions. The sutra says, 『Because there is no sentient being, no person, no life-span, one attains equal Anuttara Samyak-sambodhi,』 revealing that Bodhi is equal with respect to the dharma of birth and death. The sutra says, 『All good dharmas attain Anuttara Samyak-sambodhi,』 revealing the path of Bodhi. The sutra says, 『What is called good dharma, good dharma, the Tathagata says is not good dharma, that is called good dharma,』 and so on, this is to establish the aspect of the ultimate truth.
The sutra says:
『Subhuti! If someone were to give away as alms a collection of the seven treasures equal to all the Sumeru mountain kings (Sumeru mountain king) in the three thousand great thousand worlds, and another person were to receive, uphold, recite, and explain to others even a four-line verse from this Prajnaparamita Sutra (Prajnaparamita Sutra), the merit of the former would not equal one percent, one thousandth, one hundred millionth, one koti part, one number part, one upanishad part, or even be comparable by calculation or analogy. Subhuti! What do you think?』
汝謂如來作是念『我度眾生』耶？須菩提！莫作是見。何以故？實無有眾生如來度者。」
佛言：「須菩提！若有實眾生如來度者，如來則有我、人、眾生、壽者相。須菩提！如來說有我者，則非有我，而毛道凡夫生者以為有我。須菩提！毛道凡夫生者，如來說名非生，是故言毛道凡夫生。」
論曰：
此下第三于彼生具足中，為施設大利法故，經言「三千大千世界中，所有諸須彌山王」如是等。于中，為安立第一義教授故，經言「汝謂如來作是念『我度眾生』耶」如是等。又，經言「如來則有我、人、眾生、壽者相」等者，此有何義？如來如爾焰而知，是故，若有眾生，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！如來說有我者，則非有我」如是等。是故，但小兒凡夫有如是取故，經言「須菩提！毛道凡夫生者，如來說名非生，是故言毛道凡夫生」故。
經曰：
「須菩提！于意云何？可以相成就得見如來不？」須菩提言：「如我解如來所說義，不以相成就得見如來。」
佛言：「如是，如是。須菩提！不以相成就得見如來。」佛言：「須菩提！若以相成就觀如來者，轉輪聖王應是如來，是故，非以相成就得見如來。」
爾時，世尊而說偈言
【現代漢語翻譯】 現代漢語譯本： 『你認為如來會有這樣的想法嗎，』我度化了眾生『？須菩提（Subhuti）！不要這樣認為。為什麼呢？實際上沒有被如來所度化的眾生。』
佛說：『須菩提（Subhuti）！如果真有被如來度化的眾生，如來就有了我相、人相、眾生相、壽者相。須菩提（Subhuti）！如來說有我，就不是真有我，只是凡夫俗子認為有我。須菩提（Subhuti）！如來說的凡夫俗子，實際上並非真正存在，所以才說是凡夫俗子。』
論曰：
下面第三部分，爲了在眾生具足中，施設大利益之法，經文說『三千大千世界中，所有諸須彌山王（Sumeru）』等等。其中，爲了安立第一義的教授，經文說『你認為如來會有這樣的想法嗎，』我度化了眾生『？』等等。還有，經文說『如來就有了我相、人相、眾生相、壽者相』等等，這有什麼意義呢？如來如實地了知一切現象，因此，如果真有眾生，如來就會執著於我。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（Subhuti）！如來說有我，就不是真有我』等等。因此，只有小兒凡夫才會這樣執著，所以經文說『須菩提（Subhuti）！如來說的凡夫俗子，實際上並非真正存在，所以才說是凡夫俗子』。
經文說：
『須菩提（Subhuti）！你認為如何？可以通過具足色相來見到如來嗎？』須菩提（Subhuti）說：『依我理解如來所說的義理，不可以通過具足色相來見到如來。』
佛說：『是這樣，是這樣。須菩提（Subhuti）！不可以通過具足色相來見到如來。』佛說：『須菩提（Subhuti）！如果通過具足色相來觀察如來，那麼轉輪聖王（Chakravarti）也應該是如來了，所以，不可以通過具足色相來見到如來。』
當時，世尊說了偈語：
【English Translation】 English version: 『Do you think that the Tathagata (如來, Thus Come One) would have this thought, 『I have delivered sentient beings』? Subhuti (須菩提)! Do not have this view. Why? In reality, there are no sentient beings delivered by the Tathagata (如來).』
The Buddha said: 『Subhuti (須菩提)! If there were truly sentient beings delivered by the Tathagata (如來), the Tathagata (如來) would have the characteristics of self, person, sentient being, and life-span. Subhuti (須菩提)! When the Tathagata (如來) speaks of a self, it is not a true self, but ordinary beings mistakenly believe there is a self. Subhuti (須菩提)! The ordinary beings the Tathagata (如來) speaks of are not truly existent, therefore they are called ordinary beings.』
Treatise says:
Below, in the third part, in order to establish the Dharma of great benefit within the completeness of beings, the sutra says, 『Among the three thousand great thousand worlds, all the Sumeru (須彌山王) mountains,』 and so on. Among them, in order to establish the teaching of the ultimate meaning, the sutra says, 『Do you think that the Tathagata (如來) would have this thought, 『I have delivered sentient beings』?』 and so on. Furthermore, the sutra says, 『The Tathagata (如來) would have the characteristics of self, person, sentient being, and life-span,』 and so on, what is the meaning of this? The Tathagata (如來) knows all phenomena as they truly are, therefore, if there were truly sentient beings, the Tathagata (如來) would be attached to the idea of self. If there is actually no self, but one speaks of attachment to self, in order to be free from this attachment, the sutra says, 『Subhuti (須菩提)! When the Tathagata (如來) speaks of a self, it is not a true self,』 and so on. Therefore, only childish ordinary beings have such attachments, so the sutra says, 『Subhuti (須菩提)! The ordinary beings the Tathagata (如來) speaks of are not truly existent, therefore they are called ordinary beings.』
The Sutra says:
『Subhuti (須菩提)! What do you think? Can the Tathagata (如來) be seen by the accomplishment of physical characteristics?』 Subhuti (須菩提) said: 『According to my understanding of the meaning of what the Tathagata (如來) has said, the Tathagata (如來) cannot be seen by the accomplishment of physical characteristics.』
The Buddha said: 『It is so, it is so. Subhuti (須菩提)! The Tathagata (如來) cannot be seen by the accomplishment of physical characteristics.』 The Buddha said: 『Subhuti (須菩提)! If the Tathagata (如來) were to be viewed by the accomplishment of physical characteristics, then the Chakravarti (轉輪聖王) king should also be the Tathagata (如來), therefore, the Tathagata (如來) cannot be seen by the accomplishment of physical characteristics.』
At that time, the World Honored One spoke in verse:
：
「若以色見我， 以音聲求我， 是人行邪道， 不能見如來。 彼如來妙體， 即法身諸佛， 法體不可見， 彼識不能知。
「須菩提！于意云何？如來可以相成就得阿耨多羅三藐三菩提耶？須菩提！莫作是念：『如來以相成就得阿耨多羅三藐三菩提。』」
論曰：
此下第四于彼心具足中，為攝取法身故，經言「須菩提！于意云何？可以相成就得見如來不」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，即說覺及識，此世諦所攝應知。彼不能見者，謂彼世諦行者。
第二偈顯示如彼不應見及不應因緣，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「法體不可見」，彼識不能知故。
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，應相具
【現代漢語翻譯】 現代漢語譯本： 『如果有人以（佛的）外貌來看我，以（讚美的）聲音來求我， 這個人就是在行邪道，他不能見到如來（Tathagata，佛的稱號之一）。 那如來微妙的身體，就是法身諸佛， 法身本體是不可見的，他們的意識無法認知。
『須菩提（Subhuti，佛陀的弟子之一）！你認為怎麼樣？如來可以通過具足三十二相來成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）嗎？』須菩提！不要這樣想：『如來是通過具足三十二相來成就阿耨多羅三藐三菩提的。』
論曰：
以下第四部分，爲了在彼心具足中攝取法身，經文說『須菩提！你認為怎麼樣？可以通過具足三十二相來見到如來嗎？』等等。其中，第一個偈頌顯示了不應該見、不可見的原因。為什麼不可見呢？因為他們所見的是世俗諦。『是人行邪靜者』，禪定被稱為『靜』，因為得到禪定的人被稱為寂靜者。而且禪定也名為思惟修，其中，『思』由意所攝；『修』由識所攝。說『寂靜者』，就是指覺和識，這應知是世俗諦所攝。『彼不能見者』，是指那些行於世俗諦的人。
第二個偈頌顯示了不應該見以及不應該作為因緣的原因，即初分、次分。其中，偈頌說以法應見佛，『法』指的是真如的意義。這是什麼因緣呢？偈頌說導師以法為身。因為以真如為緣故，出生諸佛清凈之身，這是不可見的，只能見法，所以他們不應該見。又是什麼因緣導致不可見呢？因為那法是真如之相，不是通過言語就能理解的，只能通過自己證悟才能知曉。『不如言說者』，不是用見，實際上是不能知曉的。爲了顯示這個意義，偈頌說『法體不可見』，他們的意識無法認知。
在此住處中，得以顯示應該以法身來見如來，而不是以具足三十二相的色身。『如果這樣，如來雖然不應該以具足三十二相的色身來見，應該以具足三十二相……』
【English Translation】 English version: 『If anyone sees me through form, Or seeks me through sound, That person is walking an evil path, And cannot see the Tathagata (Tathagata, one of the titles of the Buddha). That subtle body of the Tathagata, Is the Dharmakaya (Dharmakaya, the body of the Dharma) of all Buddhas, The Dharmakaya is invisible, Their consciousness cannot know it.』
『Subhuti (Subhuti, one of the Buddha's disciples)! What do you think? Can the Tathagata attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) through the perfection of characteristics?』 Subhuti! Do not think like this: 『The Tathagata attains Anuttara-samyak-sambodhi through the perfection of characteristics.』
Treatise:
In the fourth section below, in order to include the Dharmakaya in the perfection of that mind, the sutra says, 『Subhuti! What do you think? Can the Tathagata be seen through the perfection of characteristics?』 and so on. Among them, the first verse shows why it should not be seen and cannot be seen. Why cannot it be seen? Because what they see is the worldly truth. 『That person walks an evil path of stillness,』 meditation is called 『stillness』 because those who attain meditation are called the silent ones. Moreover, meditation is also called contemplation and cultivation, in which 『contemplation』 is included by the mind; 『cultivation』 is included by consciousness. Saying 『the silent ones』 refers to awareness and consciousness, which should be known to be included in the worldly truth. 『Those who cannot see』 refers to those who practice in the worldly truth.
The second verse shows the reasons why it should not be seen and should not be the cause, namely the first part and the second part. Among them, the verse says that the Buddha should be seen through the Dharma, and 『Dharma』 refers to the meaning of Suchness (Tathata). What is the cause of this? The verse says that the guide takes the Dharma as the body. Because Suchness is the cause, the pure bodies of all Buddhas are born, which are invisible, and only the Dharma can be seen, so they should not be seen. What is the cause of invisibility? Because that Dharma is the aspect of Suchness, it cannot be understood through words, but only through one's own realization. 『Those who cannot speak』 cannot know it in reality, not by seeing. To show this meaning, the verse says, 『The Dharmakaya is invisible,』 their consciousness cannot know it.
In this abode, it is shown that the Tathagata should be seen through the Dharmakaya, not through the physical body with the perfection of characteristics. 『If so, although the Tathagata should not be seen through the physical body with the perfection of characteristics, should be seen through the perfection of characteristics...』
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？如來可以相成就得阿耨多羅三藐三菩提？須菩提！莫作是念」等者。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。
經曰：
「須菩提！汝若作是念：『菩薩發阿耨多羅三藐三菩提心者，說諸法斷滅相。』須菩提！莫作是念：『菩薩發阿耨多羅三藐三菩提心，說諸法斷滅相。』何以故？菩薩發阿耨多羅三藐三菩提心者，於法不說斷滅相。
「須菩提！若善男子、善女人，以滿恒河沙等世界七寶，持用佈施。若有菩薩知一切法無我，得無生法忍，此功德勝前所得福德。須菩提！以諸菩薩不取福德故。」
須菩提白佛言：「世尊！菩薩不取福德？」
佛言：「須菩提！菩薩受福德，不取福德，是故菩薩取福德。」
論曰：
此下第五于彼心具足中，為不住生死、涅槃故。于中有二：一為不住涅槃，二為不住生死。
為不住涅槃故，「須菩提！汝若作是念：『菩薩發阿耨多羅三藐三菩提心者，說諸法斷滅相』」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
【現代漢語翻譯】 現代漢語譯本： 『可以憑藉具足色相而證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』爲了破除這種執著，經中說『須菩提！你的意思如何？如來可以憑藉具足色相而證得阿耨多羅三藐三菩提嗎？須菩提！不要這樣認為』等等。這段話的意思是說，即使色相具足，也不能作為證得菩提的根本原因，因為色相是色法的自性。
經中說：
『須菩提！如果你這樣想：『菩薩發阿耨多羅三藐三菩提心的人，是說諸法斷滅之相。』須菩提！不要這樣想：『菩薩發阿耨多羅三藐三菩提心，是說諸法斷滅之相。』為什麼呢？菩薩發阿耨多羅三藐三菩提心的人，對於諸法不說斷滅之相。
『須菩提！如果有善男子、善女人，用充滿恒河沙數那麼多世界的七寶來佈施。如果有菩薩了知一切法無我，證得無生法忍，這功德勝過前面所得到的福德。須菩提！因為諸菩薩不執取福德的緣故。』
須菩提問佛說：『世尊！菩薩不執取福德嗎？』
佛說：『須菩提！菩薩受用福德，但不執取福德，所以菩薩才能夠獲得福德。』
論中說：
下面第五部分，是爲了在具足菩提心中，不住于生死和涅槃。其中分為兩部分：一是不住于涅槃，二是不住于生死。
爲了不住于涅槃，經中說：『須菩提！如果你這樣想：『菩薩發阿耨多羅三藐三菩提心的人，是說諸法斷滅之相』等等。』其中，經文說『對於諸法不說斷滅』，是指如實安住于諸法而通達，不斷絕一切生死影像之法，在涅槃中自在地行事，利益眾生。這裡，爲了遮止一味地追求寂靜，所以顯示不住于涅槃。
【English Translation】 English version: 『Attaining Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment) is due to the perfection of physical characteristics.』 To dispel this attachment, the Sutra says, 『Subhuti! What do you think? Can the Tathagata attain Anuttara-samyak-sambodhi by the perfection of physical characteristics? Subhuti! Do not think so,』 and so on. This means that even with perfect physical characteristics, it is not the fundamental cause of attaining Bodhi, because physical characteristics are the nature of form.
The Sutra says:
『Subhuti! If you think, 『Those who have aroused the mind for Anuttara-samyak-sambodhi speak of the characteristics of the cessation of all dharmas.』 Subhuti! Do not think so: 『Those who have aroused the mind for Anuttara-samyak-sambodhi speak of the characteristics of the cessation of all dharmas.』 Why? Those who have aroused the mind for Anuttara-samyak-sambodhi do not speak of the characteristics of the cessation of dharmas.
『Subhuti! If a good man or good woman were to give as alms the seven treasures filling worlds as numerous as the sands of the Ganges, and if a Bodhisattva understands that all dharmas are without self and attains forbearance of the unoriginated, this merit would surpass the merit gained before. Subhuti! It is because the Bodhisattvas do not grasp at merit.』
Subhuti said to the Buddha, 『World Honored One! Do Bodhisattvas not grasp at merit?』
The Buddha said, 『Subhuti! Bodhisattvas receive merit, but they do not grasp at merit; therefore, Bodhisattvas obtain merit.』
The Treatise says:
The fifth part below is for not dwelling in Samsara (birth and death) and Nirvana in the perfection of the Bodhi mind. There are two parts: one is not dwelling in Nirvana, and the other is not dwelling in Samsara.
For not dwelling in Nirvana, the Sutra says, 『Subhuti! If you think, 『Those who have aroused the mind for Anuttara-samyak-sambodhi speak of the characteristics of the cessation of all dharmas,』 and so on.』 Among them, the Sutra says, 『Do not speak of the cessation of dharmas,』 which means to abide in dharmas as they are and understand them, not cutting off all the dharmas of the image of Samsara, and freely acting in Nirvana to benefit sentient beings. Here, in order to prevent the one-sided pursuit of tranquility, it shows not dwelling in Nirvana.
，應受生死苦惱。」為離此著，顯示不住流轉故，經言「須菩提！若善男子、善女人，以滿恒河沙等世界七寶，持用佈施」如是等。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、無生者。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！以諸菩薩不取福德」者，此顯示不住生死故。若住生死，即受福聚。又，經言「須菩提白佛言：『世尊！菩薩不取福德』」者，此有何義？以世尊于余處說應受福聚故。經言「佛言：『須菩提！菩薩受福德，不取福德，是故菩薩取福德』」者，此顯示以方便應受，而不應取故。受者，說有故。取者，修彼道故。如福聚及果中，皆不應著。
經曰：
「須菩提！若有人言：『如來若去若來，若住若坐若臥。』是人不解我所說義。何以故？如來者，無所至去，無所從來，故名如來。」
論曰：
此下第六於心具足中，為行住凈。
于中，復有三種：一、威儀行住，二、名色觀破自在行住，三、不染行住應知。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
【現代漢語翻譯】 現代漢語譯本：，應當承受生死帶來的苦惱。爲了脫離這種執著，顯示不住于生死流轉，所以經中說：『須菩提！如果善男子、善女人，用充滿恒河沙數世界的七寶來佈施』等等。其中，經文所說的『無我』、『無生法忍』是什麼意思呢？如來對於有為法已經得到自在，所以沒有那些生、死，法、我；又不是因為業和煩惱的力量而生，所以是無生，因此稱為無我、無生。這裡面如何顯示這個道理呢？就像說攝取其餘的福報，尚且在生死中不受苦惱，更何況菩薩在無我、無生法中得到忍耐之後，所產生的福德，勝過他們很多。 經文說：『須菩提！因為諸位菩薩不執取福德』，這是爲了顯示不住于生死。如果住在生死中，就會承受福報的聚集。另外，經文說：『須菩提問佛說：『世尊！菩薩不執取福德』」，這有什麼含義呢？因為世尊在其他地方說過應該承受福報的聚集。經文說：『佛說：『須菩提！菩薩承受福德，但不執取福德，所以菩薩才取福德』」，這是爲了顯示應該以方便法承受，而不應該執取。承受，是說有這個福德；執取，是說修習這個道。就像福報的聚集和果報中，都不應該執著。 經文說： 『須菩提！如果有人說：『如來若去若來，若住若坐若臥。』這個人不瞭解我所說的意義。為什麼呢？如來，是無所去，無所來，所以名為如來。』 論中說： 下面第六點，在心具足中，是爲了行住的清凈。 其中，又有三種：一、威儀行住，二、名色觀破自在行住，三、不染行住應該知道。爲了威儀行住，經文說：『須菩提！如果有人說：『如來若去若來』等等。其中，行
【English Translation】 English version: , should endure the suffering of birth and death. To detach from this attachment, showing non-abiding in the cycle of rebirth, the sutra says, 'Subhuti! If a virtuous man or virtuous woman were to give with seven treasures filling worlds as numerous as the sands of the Ganges,' and so on. Among these, what is the meaning of 'no-self' (Anatta) and 'acceptance of the non-arising of phenomena' (Anutpattika-dharma-kshanti) mentioned in the sutra? Because the Tathagata (如來) [Thus Come One] has attained mastery over conditioned phenomena, there is no birth, death, phenomena, or self for him; moreover, he is not born from the power of karma and afflictions, so he is unborn, hence called no-self and unborn. How is this shown here? It is like saying that even taking other blessings, one would not suffer in birth and death, how much more so the merit produced by a Bodhisattva (菩薩) [Enlightenment Being] who has attained acceptance of the non-self and non-arising of phenomena, which surpasses them greatly. The sutra says, 'Subhuti! Because all Bodhisattvas do not grasp at merit,' this is to show non-abiding in birth and death. If one abides in birth and death, one will receive the accumulation of blessings. Furthermore, the sutra says, 'Subhuti asked the Buddha (佛) [Awakened One], 'World Honored One (世尊) [Bhagavan]! Bodhisattvas do not grasp at merit,' what is the meaning of this? Because the World Honored One has said elsewhere that one should receive the accumulation of blessings. The sutra says, 'The Buddha said, 'Subhuti! Bodhisattvas receive merit, but do not grasp at merit, therefore Bodhisattvas take merit,' this is to show that one should receive it with skillful means, but should not grasp at it. Receiving means that there is this merit; grasping means cultivating that path. Just like in the accumulation of blessings and the fruits, one should not be attached. The sutra says: 'Subhuti! If someone says, 'The Tathagata goes, comes, stays, sits, or lies down,' that person does not understand the meaning of what I have said. Why? The Tathagata is nowhere to go, nowhere to come from, hence called Tathagata.' The treatise says: Below, the sixth point, in the completeness of mind, is for the purity of walking and dwelling. Among these, there are three types: first, dignified walking and dwelling; second, walking and dwelling with freedom from the observation and destruction of name and form; third, un-tainted walking and dwelling should be known. For the sake of dignified walking and dwelling, the sutra says, 'Subhuti! If someone says, 'The Tathagata goes, comes,' and so on. Among these, walking
者，謂去來；住者，謂餘威儀。
經曰：
「須菩提！若善男子、善女人，以三千大千世界微塵，復以爾許微塵世界，碎為微塵阿僧祇。須菩提！于意云何？是微塵眾寧為多不？」
須菩提言：「彼微塵眾甚多。世尊！何以故？若是微塵眾實有者，佛則不說是微塵眾。何以故？佛說微塵眾，則非微塵眾，是故佛說微塵眾。世尊！如來所說三千大千世界，則非世界，是故佛說三千大千世界。何以故？若世界實有者，則是一合相。如來說一合相，則非一合相，是故佛說一合相。」
佛言：「須菩提！一合相者，則是不可說，但凡夫之人貪著其事。何以故？須菩提！若人如是言：『佛說我見、人見、眾生見、壽者見。』須菩提！于意云何？是人所說為正語不？」須菩提言：「不也。世尊！何以故？世尊！如來說我見、人見、眾生見、壽者見，即非我見、人見、眾生見、壽者見，是名我見、人見、眾生見、壽者見。」
「須菩提！菩薩發阿耨多羅三藐三菩提心者，於一切法，應如是知，如是見，如是信，如是不住法相。何以故？須菩提！所言法相、法相者，如來說即非法相，是名法相。」
論曰：
此下第二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
【現代漢語翻譯】 現代漢語譯本：『者』，指的是來和去；『住』，指的是其他的威儀（指行、住、坐、臥中的其他姿勢）。
經中說：
『須菩提（Subhuti，佛陀的弟子）！如果善男子、善女人，以三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個巨大世界系統）的微塵，再以和那些微塵一樣多的微塵世界，粉碎成阿僧祇（Asamkhya，極大的數字單位）數量的微塵。須菩提！你認為怎麼樣？這些微塵的數量多不多？』
須菩提回答說：『那些微塵的數量非常多。世尊（Bhagavan，佛陀的尊稱）！為什麼呢？如果這些微塵真的存在，佛陀就不會說這些是微塵了。為什麼呢？佛陀所說的微塵，就不是真正的微塵，所以佛陀才說微塵。世尊！如來（Tathagata，佛陀的稱號之一）所說的三千大千世界，就不是真正的世界，所以佛陀才說三千大千世界。為什麼呢？如果世界真的存在，那就是一個『一合相』（ekalakshana，統一的整體）。如來說的『一合相』，就不是真正的『一合相』，所以佛陀才說『一合相』。』
佛說：『須菩提！這個『一合相』，是不可說的，只是凡夫俗子執著於它。為什麼呢？須菩提！如果有人這樣說：『佛說有我見（Atma-drishti，執著于自我的見解）、人見（pudgala-drishti，執著於人的見解）、眾生見（sattva-drishti，執著于眾生的見解）、壽者見（jiva-drishti，執著于壽命的見解）。』須菩提！你認為怎麼樣？這個人說的是正確的嗎？』須菩提回答說：『不是的。世尊！為什麼呢？世尊！如來說的我見、人見、眾生見、壽者見，就不是真正的我見、人見、眾生見、壽者見，只是名為我見、人見、眾生見、壽者見。』
『須菩提！菩薩（Bodhisattva，追求覺悟的修行者）發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）的人，對於一切法（dharma，佛法、事物、規律），應該這樣瞭解，這樣看待，這樣相信，這樣不住於法相（dharma-lakshana，法的表象）。為什麼呢？須菩提！所說的法相、法相，如來說就不是真正的法相，只是名為法相。』
論中說：
下面第二段是爲了破除名色身（nama-rupa-kaya，由名稱和色相構成的身體）的自在行住，所以經中說『須菩提！如果善男子、善女人，以三千大千
【English Translation】 English version: 『Going』 refers to coming and going; 『Staying』 refers to other deportments (referring to other postures in walking, standing, sitting, and lying down).
The Sutra says:
『Subhuti (Buddha's disciple)! If a virtuous man or virtuous woman were to take the dust particles of a Trisahasra-Mahasahasra-lokadhatu (a vast world system in Buddhist cosmology), and then pulverize as many dust-particle worlds as there are dust particles into an Asamkhya (an extremely large numerical unit) of dust particles. Subhuti! What do you think? Are these dust particles numerous or not?』
Subhuti replied: 『Those dust particles are exceedingly numerous. Bhagavan (a title of the Buddha)! Why is that? If these dust particles truly existed, the Buddha would not have spoken of them as dust particles. Why is that? What the Buddha speaks of as dust particles are not truly dust particles; therefore, the Buddha speaks of dust particles. Bhagavan! What the Tathagata (another title of the Buddha) speaks of as the Trisahasra-Mahasahasra-lokadhatu is not truly a world; therefore, the Buddha speaks of the Trisahasra-Mahasahasra-lokadhatu. Why is that? If the world truly existed, it would be a 『ekalakshana』 (a unified whole). What the Tathagata speaks of as 『ekalakshana』 is not truly 『ekalakshana』; therefore, the Buddha speaks of 『ekalakshana.』
The Buddha said: 『Subhuti! This 『ekalakshana』 is unspeakable; it is only that ordinary people are attached to it. Why is that? Subhuti! If someone were to say: 『The Buddha speaks of Atma-drishti (the view of self), pudgala-drishti (the view of person), sattva-drishti (the view of sentient beings), and jiva-drishti (the view of life).』 Subhuti! What do you think? Is what this person says correct?』 Subhuti replied: 『No, Bhagavan! Why is that? Bhagavan! What the Tathagata speaks of as Atma-drishti, pudgala-drishti, sattva-drishti, and jiva-drishti are not truly Atma-drishti, pudgala-drishti, sattva-drishti, and jiva-drishti; they are merely named Atma-drishti, pudgala-drishti, sattva-drishti, and jiva-drishti.』
『Subhuti! A Bodhisattva (a being who seeks enlightenment) who has generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment) should, with regard to all dharmas (teachings, phenomena, principles), know them in this way, see them in this way, believe in them in this way, and not abide in dharma-lakshana (the appearance of dharmas). Why is that? Subhuti! What is spoken of as dharma-lakshana, dharma-lakshana, the Tathagata says is not truly dharma-lakshana; it is merely named dharma-lakshana.』
The Treatise says:
The second section below is to refute the unconstrained going and staying of the nama-rupa-kaya (the body composed of name and form), therefore the Sutra says, 『Subhuti! If a virtuous man or virtuous woman, with the Trisahasra-Mahasahasra
世界微塵」如是等。于中，細末方便及無所見方便等，此破如前說應知。經言「彼微塵眾甚多。世尊」者，是細末方便。經言「若是微塵眾實有者，佛則不說是微塵眾」等者，是為無所見方便。此說有何義？若微塵眾第一義是有者，世尊則不說非聚。經言「佛說微塵眾，則非微塵眾，是故佛說微塵眾」，以此聚體不成故。若異此者，雖不說，亦自知是聚，何義須說？
經言「如來所說三千大千世界」等者，此是無所見方便，此破名身，亦如前說應知。于中，世界者，謂明眾生世故。彼唯名身得名故，經言「若世界實有者，則是一合相」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，以取微塵眾集故。經言「如來說一合相，則非一合相」等者，此上座須菩提安立第一義故，世尊為成就如是義故。經說「一合相者，即是不可說」等，此何所顯示？世言說故，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！若人如是言：『佛說我見』」等，
【現代漢語翻譯】 現代漢語譯本： 『世界微塵』等等。其中，細末方便和無所見方便等等，這些破斥的道理應該像前面所說的那樣理解。經文說『那些微塵的數量非常多，世尊』，這是細末方便。經文說『如果微塵的集合真實存在，佛陀就不會說那是微塵的集合』等等，這是無所見方便。這樣說有什麼意義呢？如果微塵的集合在第一義諦上是真實存在的，世尊就不會說它不是集合。經文說『佛說微塵的集合，就不是微塵的集合，所以佛才說微塵的集合』，這是因為集合的自體不能成立。如果不是這樣，即使不說，也自然知道是集合，又何必需要說呢？ 經文說『如來說的三千大千世界』等等，這是無所見方便，這種破斥名身（nama-kaya）的方法，也應該像前面所說的那樣理解。其中，『世界』是指顯明眾生世間。因為世界僅僅是名身而得名，所以經文說『如果世界真實存在，就會是一個一合相』。其中，爲了同時說明世界和微塵界，有兩種執取，即一合執取和差別執取。認為眾生種類、眾生世界存在，這是一種一合執取。認為微塵存在，這是一種差別執取，因為執取了微塵的集合。經文說『如來說一合相，就不是一合相』等等，這是上座須菩提（Subhuti）安立第一義諦的緣故，世尊爲了成就這樣的意義。經文說『一合相，就是不可說』等等，這顯示了什麼呢？因為世俗言說，才有那種執取；就第一義諦而言，那種法是不可說的。那些小孩子和凡夫按照言說來執取，而不是按照第一義諦來執取。 已經說了無所見方便，破斥的意義還沒有說。在無所見中，進入相應三昧（samadhi）時，不分別，即：不分別什麼，以及什麼人？什麼法？什麼方便？怎樣不分別？這些將在後面詳細說明。 經文說『須菩提（Subhuti）！如果有人這樣說：『佛說我見』』等等。
【English Translation】 English version: 'World dust' and so on. Among these, the subtle-end means and the invisible means, etc., the refutation of these should be understood as previously stated. The sutra says, 'Those dust particles are very numerous, World Honored One,' this is the subtle-end means. The sutra says, 'If the collection of dust particles truly exists, the Buddha would not say that it is a collection of dust particles,' etc., this is the invisible means. What is the meaning of this statement? If the collection of dust particles truly exists in the ultimate sense, the World Honored One would not say that it is not a collection. The sutra says, 'The Buddha speaks of a collection of dust particles, which is not a collection of dust particles; therefore, the Buddha speaks of a collection of dust particles,' because the self-nature of the collection cannot be established. If it were otherwise, even without saying it, one would naturally know it is a collection, so what need is there to say it? The sutra says, 'The Tathagata speaks of the three thousand great thousand worlds,' etc., this is the invisible means, and this method of refuting the name-body (nama-kaya) should also be understood as previously stated. Among these, 'world' refers to illuminating the world of sentient beings. Because the world is named only by the name-body, the sutra says, 'If the world truly exists, it would be a single aggregate.' Among these, in order to simultaneously explain the world and the dust-particle world, there are two kinds of grasping, namely, single-aggregate grasping and differential grasping. Believing that the types of sentient beings and the worlds of sentient beings exist, this is a single-aggregate grasping. Believing that dust particles exist, this is a differential grasping, because it grasps the collection of dust particles. The sutra says, 'The Tathagata speaks of a single aggregate, which is not a single aggregate,' etc., this is because the Venerable Subhuti (Subhuti) establishes the ultimate truth, and the World Honored One does so to accomplish such meaning. The sutra says, 'A single aggregate is unspeakable,' etc., what does this show? Because of worldly speech, there is that grasping; in terms of the ultimate truth, that dharma is unspeakable. Those children and ordinary people grasp according to speech, not according to the ultimate truth. The invisible means have been explained, but the meaning of refutation has not yet been explained. In the invisible, when entering the corresponding samadhi (samadhi), there is no discrimination, that is: what is not discriminated, and who? What dharma? What means? How is there no discrimination? These will be explained in detail later. The sutra says, 'Subhuti (Subhuti)! If someone says, 'The Buddha said I see,' etc.
此等顯示如所不分別。云何得顯示？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！菩薩發阿耨多羅三藐三菩提心」者，此顯示無分別人。經言「於一切法」者，此顯示於何法不分別。經言「應如是知，如是見，如是信」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「如是不住法相」者，此正顯示無分別。經言「所言法相、法相者，如來說即非法相，是名法相」者，此顯示法相中不共義及相應義，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。
經曰：
「須菩提！若有菩薩摩訶薩，以滿無量阿僧祇世界七寶持用佈施。若有善男子、善女人發菩薩心者，於此般若波羅蜜經，乃至四句偈等，受持、讀誦、為他人說，其福德勝彼無量阿僧祇。云何為人演說，而不名說，是名為說？
「一切有為法， 如星、翳、燈、幻、 露、泡、夢、電、云， 應作如
【現代漢語翻譯】 現代漢語譯本： 如果這些顯現不加以分別，又如何能夠顯現呢？就像外道說有『我』（Atman，靈魂、真我），如來（Tathagata，佛陀的稱號）爲了破除這種『我見』，所以安立『人無我』（Pudgala-nairatmya，人沒有永恒不變的實體）；又爲了說明有這種『我見』的緣故，所以安立『法無我』（Dharma-nairatmya，一切事物沒有永恒不變的自性）。如果存在那種『我見』，就被這種見解所束縛。像這樣觀察，菩薩進入相應的『三摩地』（Samadhi，禪定）時，不再分別，這種觀察就是進入禪定的方便。經文說：『須菩提！菩薩發阿耨多羅三藐三菩提心』（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）』，這顯示了不分別的人。經文說：『於一切法』，這顯示了對於什麼法不分別。經文說：『應如是知，如是見，如是信』，這顯示了因為增上心、增上智的緣故，在無分別中知、見、勝解。其中，如果智慧依止『奢摩他』（Samatha，止）的緣故而知，依止『毗缽舍那』（Vipasyana，觀）的緣故而見，這二者依止『三摩提』的緣故而勝解，因為『三摩提』自在的緣故，理解內在攀緣的影像，這被稱為勝解。經文說：『如是不住法相』，這正是顯示無分別。經文說：『所言法相、法相者，如來說即非法相，是名法相』，這顯示了法相中不共的意義以及相應的意義，如前面已經說過的。
像這樣，在一切住處中，相應的『三摩地』方便也應當這樣理解。欲愿以及攝散兩種，如前面所說，沒有別的意義，所以不再說明它的方便。
經文說：
『須菩提！如果有菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩），用充滿無量阿僧祇（Asamkhya，極大的數字單位）世界的七寶來佈施。如果有善男子、善女人發菩薩心的人，對於這部《般若波羅蜜經》（Prajnaparamita Sutra，以空性為核心的智慧經典），乃至四句偈等，受持、讀誦、為他人解說，他的福德勝過前者無量阿僧祇。怎樣為他人演說，而不名為說，這才是真正的演說？』
『一切有為法， 如星、翳、燈、幻、 露、泡、夢、電、云， 應作如是觀。』
【English Translation】 English version: If these appearances are not distinguished, how can they appear? Just as the heretics speak of 'Atman' (soul, true self), the Tathagata (title of the Buddha) establishes 'Pudgala-nairatmya' (no self of person, the absence of a permanent, unchanging self in individuals) to eliminate this 'self-view'; and to explain the reason for having this 'self-view', he establishes 'Dharma-nairatmya' (no self of phenomena, the absence of inherent existence in all things). If that 'self-view' exists, it is bound by this view. Observing in this way, when a Bodhisattva enters the corresponding 'Samadhi' (meditative absorption), he no longer distinguishes, and this observation is the means of entering Samadhi. The sutra says: 'Subhuti! The Bodhisattva generates the Anuttara-samyak-sambodhi-citta (mind of unsurpassed perfect enlightenment)', this shows the person who does not distinguish. The sutra says: 'In all dharmas', this shows what dharmas are not distinguished. The sutra says: 'One should know, see, and believe in this way', this shows that because of increased mind and increased wisdom, one knows, sees, and understands in non-distinction. Among them, if wisdom knows because it relies on 'Samatha' (tranquility), and sees because it relies on 'Vipasyana' (insight), these two rely on 'Samadhi' for understanding, and because of the freedom of 'Samadhi', one understands the images of inner clinging, which is called understanding. The sutra says: 'Thus not abiding in the characteristics of dharmas', this precisely shows non-distinction. The sutra says: 'What is called the characteristic of dharmas, the characteristic of dharmas, the Tathagata says is not the characteristic of dharmas, that is called the characteristic of dharmas', this shows the uncommon meaning and the corresponding meaning in the characteristics of dharmas, as has been said before.
In this way, in all abodes, the corresponding means of 'Samadhi' should also be understood in this way. Desire and the two kinds of gathering and scattering, as mentioned before, have no other meaning, so there is no further explanation of its means.
The sutra says:
'Subhuti! If there is a Bodhisattva-mahasattva (great Bodhisattva) who uses the seven treasures filling countless Asamkhya (incalculable number) worlds for almsgiving. If there are good men and good women who generate the Bodhi-citta, and receive, uphold, recite, and explain to others even four lines of verse from this Prajnaparamita Sutra (Perfection of Wisdom Sutra), their merit surpasses the former by countless Asamkhyas. How does one explain to others without calling it explaining, that is called true explaining?'
'All conditioned phenomena are like a star, an illusion, a lamp, a magic trick, a dewdrop, a bubble, a dream, lightning, a cloud; one should contemplate them thus.'
是觀。」
論曰：
此下第三為不染行住。于中二種：一為說法不染，二為流轉不染。
為說法不染故，經言「須菩提！若有菩薩摩訶薩，以滿無量阿僧祇世界七寶」如是等。此何所顯示？以有如是大利益故，決定應演說；如是演說，而無所染。經言「云何為人演說，而不名說，是名為說」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。
為流轉無染故，經說偈言「一切有為法，如星、翳、燈、幻」等。此偈顯示四種有為相：一、自性相，二者、所住味相，三、隨順過失相，四、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，以三苦故，隨有應知：彼苦生故，是苦苦；破滅故，是壞苦；不相離故，
【現代漢語翻譯】 現代漢語譯本： 『是觀』。
論曰：
此下第三是不染行住。其中有兩種：一是說法不染，二是流轉不染。
爲了說法不染，經中說『須菩提（Subhuti）！若有菩薩摩訶薩（Bodhisattva-Mahāsattva），以滿無量阿僧祇（asaṃkhya）世界七寶』等等。這顯示了什麼？因為有這樣大的利益，所以決定應該演說；這樣演說，而沒有任何染著。經中說『云何為人演說，而不名說，是名為說』，這有什麼意義？顯示不可言說。不演說那個法有可說的實體，應該這樣演說；如果不是這樣，那就是染著的說法，因為是顛倒的意義。而且，這樣說的時候，不求信敬等等，也是無染的說法。
爲了流轉無染，經中說了偈子『一切有為法，如星、翳、燈、幻』等等。這個偈子顯示了四種有為相：一、自性相，二、所住味相，三、隨順過失相，四、隨順出離相。其中，自性相，是共相見識，這個相就像星星，應該這樣看。為什麼呢？因為在沒有智慧的黑暗中有它的光，在有智慧的光明中沒有它的光。人、法我見像眼翳，應該這樣看。為什麼呢？因為執取沒有意義的東西。識像燈，應該這樣看。為什麼呢？因為渴愛滋潤執取為緣故，熾盛地在其中執著。所住味相，是貪著顛倒境界，它像幻象，應該這樣看。為什麼呢？因為是顛倒的見解。其中，隨順過失相，是因為無常等等隨順的緣故。露珠的比喻，顯示相的體性是沒有的，因為隨順無常的緣故。水泡的比喻，顯示隨順苦的體性，因為感受像水泡一樣。如果有感受，都是苦，因為三苦的緣故，應該知道：因為苦的生起，是苦苦；因為破滅，是壞苦；因為不相離，
【English Translation】 English version: 『This is contemplation.』
Treatise says:
The third section below is about undefiled conduct and dwelling. Within it, there are two types: first, undefiled in teaching the Dharma; second, undefiled in transmigration.
For being undefiled in teaching the Dharma, the sutra says, 『Subhuti (Subhuti)! If there is a Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva) who fills countless asaṃkhya (asaṃkhya) worlds with the seven treasures,』 and so on. What does this reveal? Because there is such great benefit, it should definitely be expounded; expounding in this way, without any defilement. The sutra says, 『How does one expound for others without it being called expounding? This is called expounding.』 What is the meaning of this? It reveals that it is inexpressible. Do not expound that the Dharma has a speakable substance; it should be expounded in this way. If it is otherwise, then it is defiled expounding, because it is a reversed meaning. Moreover, when speaking in this way, not seeking faith, respect, etc., is also undefiled Dharma teaching.
For being undefiled in transmigration, the sutra speaks in verse, 『All conditioned dharmas are like stars, cataracts, lamps, illusions,』 and so on. This verse reveals four aspects of conditioned phenomena: first, the aspect of self-nature; second, the aspect of dwelling in flavor; third, the aspect of following faults; fourth, the aspect of following liberation. Among them, the aspect of self-nature is the common aspect of seeing and knowing; this aspect is like a star, and should be seen in this way. Why? Because in the darkness of no wisdom there is its light, and in the brightness of wisdom there is no its light. The view of self in persons and dharmas is like a cataract, and should be seen in this way. Why? Because it grasps meaningless things. Consciousness is like a lamp, and should be seen in this way. Why? Because craving nourishes grasping as a condition, and intensely clings to it. The aspect of dwelling in flavor is clinging to reversed realms; it is like an illusion, and should be seen in this way. Why? Because it is a reversed view. Among them, the aspect of following faults is because of following impermanence, etc. The analogy of dew reveals that the substance of the aspect is non-existent, because it follows impermanence. The analogy of a bubble reveals the nature of following suffering, because feeling is like a bubble. If there is feeling, it is all suffering, because of the three sufferings; it should be known that: because of the arising of suffering, it is suffering of suffering; because of destruction, it is suffering of change; because of non-separation,
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，此顯示隨順出離相故。
經曰：
佛說是經已，長老須菩提，及諸比丘、比丘尼、優婆塞、優婆夷，菩薩摩訶薩，一切世間天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。
論曰偈言：
若聞如是義， 于大乘無覺， 我念過於石， 究竟無因故。 下人于深法， 不能覺及信， 世人多如此， 是故法荒廢。
金剛般若波羅蜜經論卷下
【現代漢語翻譯】 現代漢語譯本：是行苦（saṃskāra-duḥkha，由諸行所生的苦）。又在第四禪（caturtha-dhyāna）和無色界（arūpa-dhātu）中，建立不苦不樂受（adukkha-asukha-vedanā），因為它們更為殊勝。在這些境界中，隨順出離之相的人，是隨順人無我（pudgala-nairātmya）、法無我（dharma-nairātmya）的。因為攀緣的緣故才能得出離，所以說無我是爲了出離。隨順的意思是，指過去的諸行，用夢等譬喻來顯示。那些過去的諸行，因為是所念之處，所以像夢一樣；現在的諸行，因為不能長久停留，所以像閃電一樣；未來的諸行，因為粗惡的種子像虛空一樣引誘人心，所以像云一樣。像這樣知道了三世諸行的轉變生滅之後，就能通達無我，這顯示了隨順出離之相的緣故。
經文說：
佛陀說完這部經后，長老須菩提（Subhūti），以及各位比丘（bhikkhu）、比丘尼（bhikkhunī）、優婆塞（upāsaka）、優婆夷（upāsikā），菩薩摩訶薩（bodhisattva-mahāsattva），一切世間的天（deva）、人（manuṣya）、阿修羅（asura）、乾闥婆（gandharva）等，聽聞佛陀所說，都非常歡喜，信受奉行。
論中用偈頌說：
如果聽聞了這樣的義理，對於大乘（mahāyāna）法卻沒有覺悟，我認為他的心念比石頭還要頑固，因為他最終沒有接受真理的因緣。 下等人對於甚深的佛法，不能覺悟和相信，世間上很多人都是這樣，所以佛法才會荒廢。
【English Translation】 English version: It is the suffering of formations (saṃskāra-duḥkha, suffering arising from conditioned existence). Furthermore, in the fourth dhyāna (caturtha-dhyāna) and the formless realms (arūpa-dhātu), the feeling of neither-suffering-nor-pleasure (adukkha-asukha-vedanā) is established because it is superior. Among these states, those who accord with the aspect of liberation accord with the non-self of persons (pudgala-nairātmya) and the non-self of phenomena (dharma-nairātmya). Because liberation is attained through clinging, it is said that non-self is for the sake of liberation. 'Accords with' means referring to past formations, which are shown through metaphors such as dreams. Those past formations are like dreams because they are objects of recollection; present formations are like lightning because they do not last long; future formations are like clouds because coarse seeds, like the sky, attract the mind. Having understood the transformation and arising and ceasing of the formations of the three times in this way, one can penetrate non-self; this shows the reason for according with the aspect of liberation.
The sutra says:
After the Buddha finished speaking this sutra, the elder Subhūti (Subhūti), as well as all the monks (bhikkhu), nuns (bhikkhunī), laymen (upāsaka), laywomen (upāsikā), bodhisattva-mahāsattvas (bodhisattva-mahāsattva), and all the beings in the world, including gods (deva), humans (manuṣya), asuras (asura), gandharvas (gandharva), etc., hearing what the Buddha said, were all greatly delighted, believed, accepted, and practiced it respectfully.
The treatise says in verse:
If one hears such meaning but has no awakening to the Great Vehicle (mahāyāna), I think his mind is harder than stone, because ultimately he has no cause for acceptance. Inferior people cannot awaken to or believe in profound Dharma. Many people in the world are like this, and that is why the Dharma is neglected.