T25n1511_金剛般若波羅蜜經論
大正藏第 25 冊 No. 1511 金剛般若波羅蜜經論
No. 1511 [No. 1513; cf. Nos. 1512, 1514]
金剛般若波羅蜜經論捲上
天親菩薩造
元魏天竺三藏菩提流支譯
法門句義及次第， 世間不解離明慧， 大智通達教我等， 歸命無量功德身。 應當敬彼如是尊， 頭面禮足而頂戴， 以能荷佛難勝事， 攝受眾生利益故。
「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，如常敷座結加趺坐，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：善護念者，依根熟菩薩說。善付囑者，依根未熟菩薩說。云何善護念諸菩薩？云何善付囑諸菩薩？偈言：
巧護義應知， 加彼身同行， 不退得未得， 是名善付囑。
云何加彼
【現代漢語翻譯】 現代漢語譯本 大正藏第 25 冊 No. 1511 金剛般若波羅蜜經論
No. 1511 [No. 1513; cf. Nos. 1512, 1514]
金剛般若波羅蜜經論捲上
天親菩薩造
元魏天竺三藏菩提流支譯
法門的句義和次第，世間的人不理解遠離明慧的道理， 大智慧者通達這些，教導我們，歸命于具有無量功德的佛身。 我們應當尊敬這樣的佛，以頭面禮拜佛足，並且頂戴， 因為佛能夠承擔難以完成的事業，攝受眾生，使他們得到利益。
『如是我聞：一時，婆伽婆（Bhagavan，世尊）在舍婆提城（Śrāvastī，古印度城市名）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma，祇陀園林，給孤獨長者所建），與一千二百五十位大比丘眾在一起。那時，世尊到了吃飯的時候，穿上袈裟，拿著缽，進入舍婆提大城乞食。在城中依次乞食完畢后，回到原來的地方。吃完飯後，收拾好衣缽，洗完腳，像往常一樣鋪好座位，結跏趺坐，端正身體，保持正念不動。』
『那時，各位比丘來到佛所在的地方。到達后，頂禮佛足，右繞佛三圈，然後退到一邊坐下。』
『那時，慧命須菩提（Subhūti，佛陀的弟子）在大眾中，立即從座位上站起來，袒露右肩，右膝著地，向佛合掌，恭敬地站立，對佛說：「希有啊，世尊！如來、應供、正遍知（Tathāgata-arhat-samyak-saṃbuddha，佛的稱號）善於護念諸位菩薩，善於付囑諸位菩薩。」』
論曰：善於護念，是針對根器成熟的菩薩說的。善於付囑，是針對根器尚未成熟的菩薩說的。怎樣才是善於護念諸位菩薩？怎樣才是善於付囑諸位菩薩？用偈語來說：
巧妙地護持其義應當知曉，加上與他們身同行， 使不退轉，得到未曾得到的，這叫做善於付囑。
怎樣加上他們？
【English Translation】 English version The Treatise on the Diamond Prajñāpāramitā Sūtra, Volume 25, No. 1511 of the Taishō Tripiṭaka
No. 1511 [No. 1513; cf. Nos. 1512, 1514]
Treatise on the Diamond Prajñāpāramitā Sūtra, Volume 1
Composed by Bodhisattva Vasubandhu (Tianqin Pusa)
Translated by Bodhiruci, Tripiṭaka Master from India during the Yuan Wei Dynasty
The meaning and sequence of the Dharma's phrases, the world does not understand the separation from clear wisdom, Great wisdom penetrates these, teaching us, we take refuge in the Buddha's body, which possesses immeasurable merits. We should respect such a Buddha, bowing our heads and faces to His feet, and placing them on our heads, Because the Buddha can undertake difficult tasks, embracing sentient beings and benefiting them.
'Thus I have heard: At one time, the Bhagavan (Bhagavan, World-Honored One) was in the Jetavana-anāthapindika-ārāma (Jetavana Garden, built by Anathapindika) in the city of Śrāvastī (Śrāvastī, an ancient Indian city), together with a gathering of one thousand two hundred and fifty great Bhikṣus. At that time, the World-Honored One, when it was time for the meal, put on his robe, carried his bowl, and entered the great city of Śrāvastī to beg for food. After begging for food in the city in the proper order, he returned to his original place. After finishing the meal, he put away his robe and bowl, washed his feet, and, as usual, spread out his seat, sat in the lotus position, straightened his body, and remained with right mindfulness, unmoving.'
'At that time, the Bhikṣus came to the place where the Buddha was. Having arrived, they bowed at the Buddha's feet, circumambulated him three times to the right, and then sat down to one side.'
'At that time, the Venerable Subhūti (Subhūti, a disciple of the Buddha), in the midst of the assembly, immediately rose from his seat, bared his right shoulder, knelt on his right knee, faced the Buddha with palms joined in reverence, and said to the Buddha: 'It is rare, World-Honored One! The Tathāgata-arhat-samyak-saṃbuddha (Tathāgata-arhat-samyak-saṃbuddha, titles of the Buddha) is skilled at protecting and mindful of the Bodhisattvas, and skilled at entrusting the Bodhisattvas.'"
The Treatise says: 'Skilled at protecting and being mindful' refers to Bodhisattvas whose roots are mature. 'Skilled at entrusting' refers to Bodhisattvas whose roots are not yet mature. How is one skilled at protecting and being mindful of the Bodhisattvas? How is one skilled at entrusting the Bodhisattvas? The verse says:
Skillfully protecting its meaning should be known, adding to them being together in body, So that they do not regress, obtaining what has not yet been obtained, this is called skillful entrusting.
How to add to them?
身同行？謂于菩薩身中與智慧力，令成就佛法故。又彼菩薩攝取眾生，與教化力，是名善護念應知。云何不退得未得？謂于得未得功德中懼其退失付授智者。又得不退者，不捨大乘故；未得不退者，于大乘中欲令勝進故，是名善付囑應知。
經曰：「『世尊！云何菩薩大乘中發阿耨多羅三藐三菩提心，應云何住？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。』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：云何菩薩大乘中住？問答示現此義。偈言：
廣大第一常， 其心不顛倒， 利益深心住， 此乘功德滿。
此偈說何等義？若菩薩
【現代漢語翻譯】 現代漢語譯本 什麼是『身同行』？是指菩薩以智慧力加持自身，使其成就佛法。此外，菩薩攝取眾生，並賦予他們教化的力量，這被稱為『善護念』，應當知曉。什麼是不退轉的『得未得』？是指在已獲得和未獲得的功德中，擔心退失而將其託付給有智慧的人。已經獲得不退轉的人，是因為不捨棄大乘；尚未獲得不退轉的人，是因為希望在大乘中更加精進，這被稱為『善付囑』，應當知曉。
經文說：『世尊！菩薩在大乘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），應當如何安住？應當如何修行？應當如何降伏其心？』
『這時，佛告訴須菩提（Subhuti）：『好啊，好啊！須菩提！正如你所說，如來善於護念諸菩薩，善於付囑諸菩薩。你現在仔細聽，我將為你解說。菩薩在大乘中發起阿耨多羅三藐三菩提心，應當這樣安住、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。』佛告訴須菩提：『諸位菩薩應當生起這樣的心：所有一切眾生，包括卵生、胎生、濕生、化生，有色的、無色的，有想的、無想的、非有想非無想，所有眾生界所包含的眾生，我都令他們進入無餘涅槃（nirvana，寂滅）而滅度。像這樣滅度無量無邊的眾生，實際上沒有一個眾生真正被滅度。為什麼呢？須菩提！如果菩薩有眾生相，就不是菩薩。為什麼不是呢？須菩提！如果菩薩生起眾生相、人相、壽者相，那就不能稱為菩薩。』
論中說：菩薩如何安住于大乘之中？通過問答來揭示這個意義。偈頌說：
廣大第一常， 其心不顛倒， 利益深心住， 此乘功德滿。
這首偈頌說明了什麼意義？如果菩薩
【English Translation】 English version What is 『body-together-conduct』? It refers to the Bodhisattva's body being empowered by the power of wisdom, enabling them to accomplish the Buddha-dharma. Furthermore, when that Bodhisattva gathers sentient beings and gives them the power of teaching, this is called 『well-protected-mindfulness,』 it should be known. What is the non-retrogressive 『obtained-not-yet-obtained』? It refers to entrusting to the wise those merits that have been obtained and not yet obtained, fearing their loss. Those who have obtained non-retrogression do so because they do not abandon the Mahayana; those who have not yet obtained non-retrogression do so because they desire to advance further in the Mahayana; this is called 『well-entrusted-charge,』 it should be known.
The sutra says: 『World Honored One! How should a Bodhisattva, having generated the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment) in the Mahayana, abide? How should they practice? How should they subdue their mind?』
『At that time, the Buddha told Subhuti (Subhuti): 『Excellent, excellent! Subhuti! As you have said, the Tathagata is skilled at protecting and mindful of all Bodhisattvas, and skilled at entrusting and charging all Bodhisattvas. Now listen carefully, and I will explain it to you. A Bodhisattva, having generated the mind of Anuttara-samyak-sambodhi in the Mahayana, should abide in this way, practice in this way, and subdue their mind in this way.』 Subhuti said to the Buddha: 『World Honored One! Yes, I am eager to hear.』 The Buddha told Subhuti: 『All Bodhisattvas should generate such a mind: all sentient beings, including those born from eggs, born from wombs, born from moisture, born from transformation, those with form, those without form, those with thought, those without thought, those neither with thought nor without thought, all sentient beings contained within the realm of sentient beings, I will lead them all into Nirvana without remainder (nirvana, extinction) and cause them to be liberated. In this way, liberating immeasurable and boundless sentient beings, in reality, there is not a single sentient being who is truly liberated. Why is that? Subhuti! If a Bodhisattva has the appearance of sentient beings, then they are not a Bodhisattva. Why are they not? Subhuti! If a Bodhisattva gives rise to the appearance of sentient beings, the appearance of persons, the appearance of a life-span, then they cannot be called a Bodhisattva.』
The treatise says: How does a Bodhisattva abide in the Mahayana? This meaning is revealed through questions and answers. The verse says:
Vast, supreme, and constant, Their mind is not inverted, Dwelling in the profound mind of benefit, The merits of this vehicle are complete.
What meaning does this verse explain? If a Bodhisattva
有四種深利益菩提心，此是菩薩大乘住處。何以故？此深心功德滿足，是故四種深利益攝取心生，能住大乘中。何等為四種心？一、廣；二、第一；三、常；四、不顛倒。
云何廣心利益？如經「諸菩薩生如是心，所有一切眾生眾生所攝，乃至所有眾生界眾生所攝」故。
云何第一心利益？如經「我皆令住無餘涅槃而滅度之」故。
云何常心利益？如經「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」故。此義云何？菩薩取一切眾生猶如我身。以此義故，菩薩自身滅度，無異眾生得滅度者。若菩薩于眾生起眾生想，不生我想者，則不應得菩薩名。如是取眾生如我身，常不捨離，是名常心利益。
云何不顛倒心利益？如經「何以故非？須菩提！若菩薩起眾生相、人相、壽者相，則不名菩薩」故。此示現遠離依止身見眾生等相故。
論曰：自此以下，說菩薩如大乘中住修行。此事應知。
經曰：「『複次須菩提！菩薩不住於事行於佈施，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
【現代漢語翻譯】 現代漢語譯本：有四種深刻利益的菩提心，這是菩薩安住于大乘之處。為什麼呢？因為這種深刻的菩提心功德圓滿，所以這四種深刻利益能攝取菩提心的生起，使菩薩能安住于大乘之中。哪四種心呢？第一是廣大心，第二是第一心，第三是常心，第四是不顛倒心。
什麼是廣大心的利益呢？就像經文所說：『諸菩薩生起這樣的心，所有一切眾生，以及眾生所包含的一切，乃至所有眾生界所包含的一切眾生』。
什麼是第一心的利益呢？就像經文所說：『我都要讓他們進入無餘涅槃而得到解脫。』
什麼是常心的利益呢？就像經文所說：『這樣滅度無量無邊的眾生，實際上沒有眾生真正得到滅度。為什麼呢？須菩提（Subhuti）！如果菩薩有眾生相，那就不是菩薩了。』這其中的含義是什麼呢？菩薩看待一切眾生就像看待自己的身體一樣。因為這個原因，菩薩自身的滅度，和眾生得到滅度沒有什麼不同。如果菩薩對於眾生生起眾生之想，而不生起我之想，那麼就不應該得到菩薩的名稱。像這樣看待眾生如同自己的身體，常常不捨離，這叫做常心的利益。
什麼是不顛倒心的利益呢？就像經文所說：『為什麼不是呢？須菩提（Subhuti）！如果菩薩生起眾生相、人相、壽者相，那就不叫做菩薩。』這顯示了遠離依止身見、眾生等等的相。
論曰：從這裡以下，說明菩薩如何安住于大乘中修行。這件事應該知曉。
經文說：『再者，須菩提（Subhuti）！菩薩不執著於事物而行佈施，不執著任何事物而行佈施：不執著於色佈施，不執著于聲香味觸法佈施。須菩提（Subhuti）！菩薩應該這樣佈施，不執著于任何相。為什麼呢？如果菩薩不執著于相而佈施，那麼他的福德積聚是不可思量的。須菩提（Subhuti）！你認為怎麼樣？東方的虛空可以思量嗎？』須菩提（Subhuti）回答說：『不能。』
【English Translation】 English version: There are four kinds of profound beneficial Bodhicitta (the mind of enlightenment), which are the abodes of Bodhisattvas in the Mahayana (the Great Vehicle). Why? Because these profound minds are perfect in merit, these four kinds of profound benefits can gather the arising of Bodhicitta, enabling Bodhisattvas to abide in the Mahayana. What are these four kinds of minds? First, the vast mind; second, the foremost mind; third, the constant mind; and fourth, the non-inverted mind.
What is the benefit of the vast mind? As the sutra says, 'When Bodhisattvas generate such a mind, they encompass all beings, all that is contained within beings, and even all beings contained within the realm of beings.'
What is the benefit of the foremost mind? As the sutra says, 'I will lead them all to enter Nirvana (liberation) without remainder and attain liberation.'
What is the benefit of the constant mind? As the sutra says, 'In this way, countless beings are liberated, but in reality, no being is truly liberated. Why? Subhuti (Subhuti)! If a Bodhisattva has the perception of beings, then they are not a Bodhisattva.' What is the meaning of this? Bodhisattvas regard all beings as they regard their own body. Because of this, the liberation of the Bodhisattva's own self is no different from the liberation of beings. If a Bodhisattva has the thought of beings towards beings, and does not have the thought of self, then they should not be called a Bodhisattva. To regard beings as one's own body, constantly without separation, this is called the benefit of the constant mind.
What is the benefit of the non-inverted mind? As the sutra says, 'Why is it not? Subhuti (Subhuti)! If a Bodhisattva generates the perception of beings, the perception of persons, or the perception of a life-span, then they are not called a Bodhisattva.' This shows the distancing from relying on the view of self, the perception of beings, and so on.
The treatise says: From here onwards, it explains how Bodhisattvas abide in the Mahayana and practice. This matter should be known.
The sutra says: 'Furthermore, Subhuti (Subhuti)! Bodhisattvas do not dwell on things when giving, they give without dwelling on anything: they do not dwell on form when giving, they do not dwell on sound, smell, taste, touch, or dharma when giving. Subhuti (Subhuti)! Bodhisattvas should give in this way, without dwelling on any characteristics. Why? If Bodhisattvas give without dwelling on characteristics, then the accumulation of their merit is immeasurable. Subhuti (Subhuti)! What do you think? Can the eastern space be measured?' Subhuti (Subhuti) replied: 'No.'
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：偈言：
檀義攝於六， 資生無畏法， 此中一二三， 名為修行住。
何故唯檀波羅蜜名說六波羅蜜？一切波羅蜜，檀波羅蜜相義示現故。一切波羅蜜檀相義者，謂資生、無畏、法檀波羅蜜應知。此義云何？資生者，即一檀波羅蜜體名故。無畏檀波羅蜜者，有二：謂尸波羅蜜、羼提波羅蜜，于已作未作惡不生怖畏故。法檀波羅蜜者，有三：謂毗梨耶波羅蜜等不疲惓、善知心、如實說法故。此即是菩薩摩訶薩修行住。如向說三種檀攝六波羅蜜，是名菩薩摩訶薩修行住。云何菩薩不住於事行於佈施？如是等，偈言：
自身及報恩， 果報斯不著， 護存己不施， 防求于異事。
不住於事者，謂不著自身。無所住者，謂不著報恩。報恩者，謂供養恭敬種種等門。如經「無所住」故。不住色等者，謂不著果報。何故如是不住行於佈施？偈言「護存己不施，防求于異事」，若著自身，不行佈施；為護此事，于身不著。若著報恩，果報舍佛
【現代漢語翻譯】 現代漢語譯本：『是的，世尊！』佛說：『正是這樣，須菩提！南西北方四維上下虛空可以思量嗎？』須菩提說：『不能，世尊！』佛說：『正是這樣，正是這樣。須菩提！菩薩不住于相的佈施，其福德的聚集也是這樣不可思量。』 佛又告訴須菩提：『菩薩應當這樣行於佈施。』 論曰：偈頌說： 『佈施的意義涵蓋六種，即資生、無畏、法， 這其中一、二、三，名為修行住。』 為什麼只有佈施波羅蜜（Dāna-pāramitā）的名字被用來代表六波羅蜜（Six Pāramitās）呢？因為一切波羅蜜都以佈施波羅蜜的相和義來示現。一切波羅蜜的佈施相和義是指，應當知道資生、無畏、法這三種佈施波羅蜜。這意義是什麼呢？資生，就是指一個佈施波羅蜜的本體名稱。 無畏佈施波羅蜜，有兩種：指持戒波羅蜜（Śīla-pāramitā）、忍辱波羅蜜（Kṣānti-pāramitā），對於已經做過和未做過的惡事不產生怖畏的緣故。法佈施波羅蜜，有三種：指精進波羅蜜（Vīrya-pāramitā）等不疲倦、善於瞭解心、如實說法的緣故。這就是菩薩摩訶薩（Bodhisattva-mahāsattva）的修行住。如前面所說的三種佈施涵蓋六波羅蜜，這叫做菩薩摩訶薩的修行住。菩薩如何不住於事而行佈施呢？就像這樣，偈頌說： 『自身以及報恩，果報都不執著， 爲了保護自己而不佈施，是爲了防止追求其他的事情。』 不住於事，是指不執著自身。無所住，是指不執著報恩。報恩，是指供養恭敬種種等門。如經文『無所住』的緣故。不住色等，是指不執著果報。為什麼這樣不住而行佈施呢？偈頌說『爲了保護自己而不佈施，是爲了防止追求其他的事情』，如果執著自身，就不行佈施；爲了保護這件事，對於自身不執著。如果執著報恩，果報舍佛
【English Translation】 English version: 'Yes, World Honored One!' The Buddha said, 'So it is, Subhuti! Can the space in the four directions, north, south, east, west, the four intermediate directions, and above and below be measured?' Subhuti said, 'No, World Honored One!' The Buddha said, 'So it is, so it is. Subhuti! The merit and virtue accumulated from a Bodhisattva's almsgiving without attachment to appearances is also immeasurable.' The Buddha further told Subhuti: 'A Bodhisattva should practice giving in this way.' Treatise says: The verse says: 'The meaning of giving encompasses six, namely, sustenance, fearlessness, and Dharma, Among these, one, two, and three, are called the dwelling of practice.' Why is it that only the name of Dāna-pāramitā (Perfection of Giving) is used to represent the Six Pāramitās? Because all Pāramitās are manifested through the aspect and meaning of Dāna-pāramitā. The aspect and meaning of giving in all Pāramitās refers to the three Dāna-pāramitās: sustenance, fearlessness, and Dharma. What is the meaning of this? Sustenance refers to the very essence and name of one Dāna-pāramitā. Fearless Dāna-pāramitā has two aspects: Śīla-pāramitā (Perfection of Morality) and Kṣānti-pāramitā (Perfection of Patience), because one does not generate fear towards evil deeds already committed or not yet committed. Dharma Dāna-pāramitā has three aspects: Vīrya-pāramitā (Perfection of Diligence) and others, not being weary, being skilled in understanding the mind, and speaking the Dharma truthfully. This is the dwelling of practice for a Bodhisattva-mahāsattva. As mentioned earlier, the three types of giving encompass the Six Pāramitās, and this is called the dwelling of practice for a Bodhisattva-mahāsattva. How does a Bodhisattva practice giving without dwelling on things? Like this, the verse says: 'Oneself and repaying kindness, one does not cling to the fruits, Protecting oneself and not giving, is to prevent seeking other things.' Not dwelling on things means not being attached to oneself. Having no dwelling means not being attached to repaying kindness. Repaying kindness refers to offerings, reverence, and various other means. As the sutra says, 'without dwelling'. Not dwelling on form and so on means not being attached to the fruits. Why practice giving in this way without dwelling? The verse says, 'Protecting oneself and not giving, is to prevent seeking other things.' If one is attached to oneself, one will not practice giving; to protect this, one is not attached to oneself. If one is attached to repaying kindness, the fruits abandon the Buddha
菩提，為異義行於佈施；為防是行，於事不著。
自此以下說云何菩薩降伏其心。此事應知。云何降伏心名之降伏？偈言：
調伏彼事中， 遠離取相心， 及斷種種疑， 亦防產生心。
此文說何義？所謂不見施物、受者及施者。偈言：調伏彼事中，遠離取相心故。如經「須菩提！菩薩應如是佈施，不住于相想」故。
次說佈施利益。何以故？此中有疑：若離施等相想，云何能成施福？彼人如是佈施，其福轉多故。
次說佈施利益。如經「何以故？若菩薩不住相佈施，其福德聚不可思量。須菩提！于意云何？東方虛空可思量不？須菩提言：『不也。世尊！』」如是等。何故說修行后，次顯佈施利益？以得降伏心故，是以次說佈施利益。此義云何？不住相想行於佈施，成就義故。
自此以下，一切修多羅示現斷生疑心。云何生疑？若不住於法行於佈施，云何為佛菩提行於佈施？斷彼疑心。
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：偈言：
分別
【現代漢語翻譯】 現代漢語譯本 菩提（Bodhi，覺悟），意味著以不同於常人的方式進行佈施；爲了防止執著于這種行為，不應執著于所佈施的事物。
從這裡開始，講述菩薩如何降伏其心。這件事應該瞭解。如何降伏心才能稱之為降伏？偈語說：
『在調伏這些事情中， 遠離執取表相的心， 以及斷除種種疑惑， 也要防止生起執著的心。』
這段文字說明了什麼意義？ 也就是說，不應執著于施物、受施者和施施者。偈語說：『在調伏這些事情中，遠離執取表相的心』。正如經文所說：『須菩提（Subhuti，佛陀的弟子）！菩薩應該這樣佈施，不住于表相。』
接下來講述佈施的利益。為什麼呢？因為這裡存在疑問：如果脫離了施捨等表相，如何能夠成就佈施的福德？因為那個人這樣佈施，他的福德反而會更多。
接下來講述佈施的利益。如經文所說：『為什麼呢？如果菩薩不住于表相而佈施，他的福德積累是不可思議的。須菩提！你認為如何？東方的虛空可以衡量嗎？』須菩提回答說：『不能，世尊！』等等。為什麼在修行之後，接著顯示佈施的利益？因為獲得了降伏心，所以接著講述佈施的利益。這其中的意義是什麼？不住于表相而進行佈施，能夠成就真實的利益。
從這裡開始，所有的修多羅（Sutra，經）都顯示了斷除產生疑惑的心。如何產生疑惑？如果不住於法而進行佈施，如何爲了佛的菩提（Bodhi，覺悟）而進行佈施？斷除這種疑惑。
經文說：『須菩提！你認為如何？可以通過具足表相來見到如來（Tathagata，佛）嗎？』須菩提回答說：『不能，世尊！不能通過具足表相來見到如來。為什麼呢？如來所說的表相，就不是表相。』
佛告訴須菩提：『凡是所有的表相，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。』
論中說：偈語說：
分別
【English Translation】 English version Bodhi (Bodhi, Enlightenment) means acting in giving differently from ordinary people; to prevent attachment to this action, one should not be attached to the things given.
From here onwards, it speaks of how a Bodhisattva subdues his mind. This matter should be understood. How can subduing the mind be called subduing? The verse says:
'In subduing these matters, keep far away from the mind that grasps at appearances, and cut off all kinds of doubts, and also prevent the arising of an attached mind.'
What meaning does this passage explain? That is to say, one should not be attached to the object of giving, the recipient, and the giver. The verse says: 'In subduing these matters, keep far away from the mind that grasps at appearances.' As the Sutra says: 'Subhuti (Subhuti, Buddha's disciple)! A Bodhisattva should give in this way, not dwelling on appearances.'
Next, it speaks of the benefits of giving. Why? Because there is a doubt here: if one is detached from the appearances of giving, how can one achieve the merit of giving? Because that person gives in this way, his merit will be even greater.
Next, it speaks of the benefits of giving. As the Sutra says: 'Why? If a Bodhisattva gives without dwelling on appearances, his accumulation of merit is inconceivable. Subhuti! What do you think? Can the eastern sky be measured?' Subhuti replied: 'No, World Honored One!' and so on. Why, after cultivation, is the benefit of giving then shown? Because one has obtained a subdued mind, therefore the benefit of giving is then spoken of. What is the meaning of this? Giving without dwelling on appearances can achieve true benefit.
From here onwards, all Sutras (Sutra, scripture) show the cutting off of the mind that generates doubt. How does doubt arise? If one gives without dwelling on the Dharma, how can one give for the Bodhi (Bodhi, Enlightenment) of the Buddha? Cut off this doubt.
The Sutra says: 'Subhuti! What do you think? Can the Tathagata (Tathagata, Buddha) be seen by means of the perfection of characteristics?' Subhuti replied: 'No, World Honored One! The Tathagata cannot be seen by means of the perfection of characteristics. Why? The characteristics spoken of by the Tathagata are not characteristics.'
The Buddha told Subhuti: 'All appearances are false. If one sees all appearances as non-appearances, then it is not false. In this way, all appearances are non-appearances, and one can see the Tathagata.'
The treatise says: The verse says:
Distinguish
有為體， 防彼成就得， 三相異體故， 離彼是如來。
此義云何？若分別有為體是如來，以有為相為第一，以相成就見如來。為防彼相成就得如來身，如經「不可以相成就得見如來」故。何以故？如來名無為法身故。如經「何以故？如來所說相即非相」。偈言「三相異體故，離彼是如來」，彼相成就即非相成就。何以故？三相異如來體故。如經「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』」，此句顯有為虛妄故。偈言「離彼是如來」，示現彼處三相無故，相非相相對故，彼處生住滅異體不可得故，此句明如來體非有為故。菩薩如是知如來為佛菩提行於佈施，彼菩薩不住於法行於佈施，成如是斷疑故。
自此以下，尊者須菩提生疑致問。
經曰：「須菩提白佛言：『世尊！頗有眾生於未來世末世，得聞如是修多羅章句生實相不？』佛告須菩提：『莫作是說：「頗有眾生於未來世末世，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
【現代漢語翻譯】 現代漢語譯本：
『有為』（saṃskṛta，指因緣和合而生的事物）的本體，是爲了防止有人認為可以通過成就『相』（lakṣaṇa，特徵）來證得如來（Tathāgata，佛的稱號）。 因為『三相』（trilakṣaṇa，生、住、滅）與如來的本體不同，所以遠離這些『相』才是如來。
這是什麼意思呢？如果認為『有為』的本體就是如來，那麼就會以『有為相』為最重要，認為通過成就『相』就能見到如來。這是爲了防止有人通過成就『相』來獲得如來之身，就像經書所說：『不可以憑藉成就相來見到如來』。為什麼呢？因為如來的名稱是『無為法身』（asaṃskṛta-dharma-kāya），就像經書所說：『如來說的相，即非相』。偈語說：『三相異體故，離彼是如來』，成就『相』就不是成就『非相』。為什麼呢？因為『三相』與如來的本體不同。就像經書所說：『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』，這句話顯示了『有為』是虛妄的。偈語說：『離彼是如來』，顯示了那個地方沒有『三相』，因為『相』與『非相』是相對的，那個地方生、住、滅的異體是不可得的，這句話說明如來的本體不是『有為』。菩薩像這樣瞭解如來，爲了佛菩提而行佈施，這位菩薩不住於法而行佈施，成就了這樣的斷疑。
從這裡以下，尊者須菩提（Subhūti，佛陀的弟子）產生疑問並提問。
經書上說：『須菩提對佛說：世尊！是否會有眾生在未來末世，聽聞到這樣的修多羅（sūtra，經）章句而生起實相呢？』佛告訴須菩提：『不要這樣說：「是否會有眾生在未來末世，聽聞到這樣的修多羅章句而生起實相呢？」』佛又告訴須菩提：『在未來末世，會有菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩），在佛法將要滅亡的時候，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，以此為真實。』
『佛又告訴須菩提：應當知道那位菩薩摩訶薩，不是在一佛、二佛、三四五佛那裡修行供養，不是在一佛、二佛、三』
【English Translation】 English version:
The 'conditioned' (saṃskṛta, referring to things arising from causes and conditions) entity is to prevent the attainment of the Tathāgata (title of the Buddha) by perfecting 'characteristics' (lakṣaṇa, features). Because the 'three characteristics' (trilakṣaṇa, arising, abiding, ceasing) are different from the Tathāgata's entity, the Tathāgata is apart from these 'characteristics'.
What does this mean? If one considers the 'conditioned' entity to be the Tathāgata, then one would regard 'conditioned characteristics' as most important, believing that the Tathāgata can be seen by perfecting 'characteristics'. This is to prevent the attainment of the Tathāgata's body through perfecting 'characteristics', as the scripture says: 'The Tathāgata cannot be seen by perfecting characteristics.' Why? Because the Tathāgata's name is 'unconditioned Dharma-body' (asaṃskṛta-dharma-kāya), as the scripture says: 'The characteristics spoken of by the Tathāgata are non-characteristics.' The verse says: 'Because the three characteristics are different in entity, the Tathāgata is apart from them,' perfecting 'characteristics' is not perfecting 'non-characteristics.' Why? Because the 'three characteristics' are different from the Tathāgata's entity. As the scripture says: 'The Buddha told Subhūti (Subhūti, a disciple of the Buddha): All characteristics are false. If one sees all characteristics as non-characteristics, then they are not false. Seeing all characteristics as non-characteristics in this way, one sees the Tathāgata,' this sentence reveals that the 'conditioned' is false. The verse says: 'The Tathāgata is apart from them,' showing that there are no 'three characteristics' in that place, because 'characteristics' and 'non-characteristics' are relative, and the different entities of arising, abiding, and ceasing are unattainable in that place, this sentence clarifies that the Tathāgata's entity is not 'conditioned.' The Bodhisattva (bodhisattva, an enlightened being) understands the Tathāgata in this way, and practices giving for the sake of Buddha-bodhi (Buddha-bodhi, enlightenment of the Buddha), this Bodhisattva practices giving without dwelling in the Dharma, accomplishing such severance of doubt.
From here onwards, Venerable Subhūti (Subhūti, a disciple of the Buddha) raises doubts and asks questions.
The scripture says: 'Subhūti said to the Buddha: World Honored One! Will there be beings in the future, in the final age, who, upon hearing such sūtra (sūtra, discourse of the Buddha) verses, will give rise to true reality?' The Buddha told Subhūti: 'Do not say: "Will there be beings in the future, in the final age, who, upon hearing such sūtra verses, will give rise to true reality?"' The Buddha further told Subhūti: 'In the future, in the final age, there will be Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva, great bodhisattvas), when the Dharma is about to perish, there will be those who uphold the precepts, cultivate merit and virtue, and possess wisdom, who will be able to generate faith in these sūtra verses, taking them as true.'
'The Buddha further told Subhūti: 'Know that those Bodhisattva-Mahāsattvas have not cultivated offerings to one Buddha, two Buddhas, three, four, or five Buddhas, not to one Buddha, two Buddhas, three'
四五佛所而種善根。』
「佛復告須菩提：『已於無量百千萬諸佛所修行供養，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，非舍法故。』」
論曰：此義云何？向依波羅蜜說不住行於佈施，說因深義。向依如來非有為體，說果深義。若爾，未來惡世人不生信心，云何不空說？為斷彼疑，佛答此義。
如經「佛告須菩提：『莫作是說乃至非舍法故。』」此義云何？偈言：
說因果深義， 于彼惡世時， 不空以有實， 菩薩三德備。
此義云何？彼惡世時，菩薩具足持戒功德智慧故，能生信心。以此義故，名不空說。又偈言：
修戒於過去， 及種諸善根， 戒具于諸佛， 亦說功德滿。
如經「佛復告須菩提：『
【現代漢語翻譯】 現代漢語譯本：'在四五位佛陀處種下善根。'
『佛陀再次告訴須菩提（Subhuti，佛陀的弟子）：『已經在無量百千萬諸佛處修行供養，在無量百千萬諸佛處種下各種善根，聽聞這些修多羅（Sutra，經）乃至一念之間能生起清凈的信心，須菩提！如來（Tathagata，佛陀的稱號）完全知曉這些眾生，如來完全看見這些眾生。須菩提！這些菩薩（Bodhisattva，立志成佛的修行者）生起如此無量的福德聚集，獲取如此無量的福德。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！這些菩薩如果執取法相，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！不應該執取法，也不是不執取法。因為這個緣故，如來常說筏喻法門，這個法應當捨棄，不是捨棄法本身。』
論曰：這個意義是什麼呢？先前依據波羅蜜（Paramita，到達彼岸）說不住于相而行佈施，說的是因的深奧意義。先前依據如來非有為之體，說的是果的深奧意義。如果這樣，未來惡世的人不生信心，怎麼能不是空說呢？爲了斷除他們的疑惑，佛陀回答了這個意義。
如經文所說：『佛陀告訴須菩提：『不要這樣說乃至不是捨棄法本身。』』這個意義是什麼呢？偈頌說：
說因果深奧義， 在那惡世之時， 不空因為有真實， 菩薩三德具備。
這個意義是什麼呢？在那惡世之時，菩薩具足持戒、功德、智慧，因此能生起信心。因為這個意義，所以稱為不是空說。又有偈頌說：
修持戒律在過去， 以及種下各種善根， 戒律具足於諸佛， 也說功德圓滿。
如經文所說：『佛陀再次告訴須菩提：『
【English Translation】 English version: 'Planting good roots at the place of four or five Buddhas.'
'The Buddha further told Subhuti (Subhuti, a disciple of the Buddha): 'Having cultivated and made offerings at the places of countless hundreds of thousands of Buddhas, having planted various good roots at the places of countless hundreds of thousands of Buddhas, hearing these Sutras (Sutra, discourses of the Buddha) and even in a single thought being able to generate pure faith, Subhuti! The Tathagata (Tathagata, an epithet of the Buddha) fully knows these beings, the Tathagata fully sees these beings. Subhuti! These Bodhisattvas (Bodhisattva, beings who aspire to become Buddhas) generate such immeasurable accumulations of merit, and obtain such immeasurable merit. Why? Subhuti! These Bodhisattvas no longer have the perception of self, the perception of beings, the perception of persons, or the perception of lifespan. Subhuti! These Bodhisattvas have no perception of Dharma and yet are not without the perception of Dharma, are without perception and yet are not without perception. Why? Subhuti! If these Bodhisattvas grasp onto the perception of Dharma, then they are attached to self, persons, beings, and lifespan. Subhuti! If these Bodhisattvas have the perception of Dharma, then they are attached to the perception of self, the perception of persons, the perception of beings, and the perception of lifespan. Why? Subhuti! One should not grasp onto Dharma, nor should one not grasp onto Dharma. Because of this reason, the Tathagata often speaks of the Dharma-gate of the raft simile, this Dharma should be abandoned, not because of abandoning Dharma itself.'
Treatise says: What is the meaning of this? Previously, based on Paramita (Paramita, perfection, going beyond), it was said that one should practice giving without dwelling on appearances, which speaks of the profound meaning of the cause. Previously, based on the Tathagata's non-conditioned body, it was said that the profound meaning of the result. If so, if people in the evil age of the future do not generate faith, how can it not be empty talk? To dispel their doubts, the Buddha answered this meaning.
As the Sutra says: 'The Buddha told Subhuti: 'Do not say this, even to the point of not abandoning Dharma itself.'' What is the meaning of this? The verse says:
Speaking of the profound meaning of cause and effect, In that evil age, It is not empty because it is real, The Bodhisattva is equipped with the three virtues.
What is the meaning of this? In that evil age, the Bodhisattva is fully equipped with the virtues of upholding precepts, merit, and wisdom, therefore they can generate faith. Because of this meaning, it is called not empty talk. Another verse says:
Cultivating precepts in the past, And planting various good roots, Precepts are complete in all Buddhas, It is also said that merit is complete.
As the Sutra says: 'The Buddha further told Subhuti:'
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。』
「佛告須菩提：『已於無量百千萬諸佛所修行供養，無量百千萬諸佛所種諸善根』」故。此經文明於過去諸佛具足持戒供養彼佛，亦種諸善根。如是次第，彼持戒具足、功德具足故。又偈言：
彼壽者及法， 遠離於取相， 亦說知彼相， 依八八義別。
此義云何？復說般若義不斷故。說何等義？明彼菩薩離於壽者相、離於法相故，以對彼相故說此義。偈言「依八八義別」故，此復云何？依四種壽者相，有四種義故；依四種法相，有四種義故。是故依八相，有八種義差別故。此義復云何？偈言：
差別相續體， 不斷至命住， 復趣于異道， 是我相四種。
此義云何？明壽者相義故。何者是四種？一者我相；二者眾生相；三者命相；四者壽者相。我相者，見五陰差別，一一陰是我。如是妄取，是名我相。眾生相者，見身相續不斷，是名眾生相。命相者，一報命根不斷住故，是名命相。壽者相者，命根斷滅復生六道，是名壽者相。如經「何以故？須菩提！是諸菩薩無復我相、眾生相、人相、壽者相故」。云何及法？偈言：
一切空無物， 實有不可說， 依言辭而說，
【現代漢語翻譯】 現代漢語譯本：『應當知道那位菩薩摩訶薩，不是僅僅在一尊佛、兩尊佛、三尊四尊五尊佛那裡修行供養，也不是僅僅在一尊佛、兩尊佛、三尊四尊五尊佛那裡種下善根。』
「佛告訴須菩提：『（那位菩薩）已經在無量百千萬諸佛那裡修行供養，在無量百千萬諸佛那裡種下各種善根』的緣故。」這段經文明白地說明了過去諸佛具足持戒，供養那些佛，也種下各種善根。像這樣次第修行，他持戒具足、功德具足的緣故。又有偈頌說：
『那位壽者以及法，遠離於執取相，也說知道那些相，依據八八種意義來區分。』
這意義是什麼呢？又說般若的意義不斷絕的緣故。說的是什麼意義呢？說明那位菩薩遠離於壽者相、遠離於法相的緣故，爲了針對那些相所以說這個意義。偈頌說『依據八八種意義來區分』的緣故，這又是什麼意思呢？依據四種壽者相，有四種意義的緣故；依據四種法相，有四種意義的緣故。因此依據八種相，有八種意義的差別緣故。這意義又是什麼呢？偈頌說：
『差別相續的體性，不斷絕直到壽命停止，又趨向于不同的道路，這是我相的四種。』
這意義是什麼呢？說明壽者相的意義的緣故。哪四種呢？第一是我相（Atman-samjna，認為五蘊中每一蘊都是我的錯誤觀念）；第二是眾生相（Sattva-samjna，認為身相持續不斷的錯誤觀念）；第三是命相（Jiva-samjna，認為一期生命的命根持續存在的錯誤觀念）；第四是壽者相（Ayus-samjna，認為命根斷滅后又在六道中輪迴的錯誤觀念）。我相，是見到五陰的差別，每一個陰都是我。像這樣錯誤地執取，這叫做我相。眾生相，是見到身相持續不斷，這叫做眾生相。命相，是一期報應的命根不斷地存在，這叫做命相。壽者相，是命根斷滅后又在六道中產生，這叫做壽者相。如經中所說『為什麼呢？須菩提！因為這些菩薩沒有我相、眾生相、人相（Pudgala-samjna）、壽者相的緣故』。怎樣以及法呢？偈頌說：
『一切都是空無所有，真實存在是不可說的，依據言辭而說，』
【English Translation】 English version: 『It should be known that that Bodhisattva-Mahasattva did not cultivate and make offerings in the presence of just one Buddha, two Buddhas, three, four, or five Buddhas; nor did they plant roots of goodness in the presence of just one Buddha, two Buddhas, three, four, or five Buddhas.』
「The Buddha told Subhuti: 『(That Bodhisattva) has already cultivated and made offerings in the presence of immeasurable hundreds of thousands of millions of Buddhas, and has planted various roots of goodness in the presence of immeasurable hundreds of thousands of millions of Buddhas.』」 This sutra clearly states that past Buddhas were complete in upholding precepts, making offerings to those Buddhas, and also planting various roots of goodness. In this order, he is complete in upholding precepts and complete in merit. Furthermore, a verse says:
『That Jiva (壽者，enduring being) and Dharma (法，law), are far from grasping at appearances, it is also said to know those appearances, distinguished according to eighty-eight meanings.』
What is this meaning? It is also said that the meaning of Prajna (般若，wisdom) is not interrupted. What meaning is being spoken of? It clarifies that that Bodhisattva is apart from the appearance of a Jiva (壽者相，appearance of an enduring being), and apart from the appearance of Dharma (法相，appearance of law), therefore, this meaning is spoken of in response to those appearances. The verse says 『distinguished according to eighty-eight meanings,』 what does this mean? According to the four types of Jiva appearances, there are four types of meanings; according to the four types of Dharma appearances, there are four types of meanings. Therefore, according to the eight appearances, there are eight types of differences in meaning. What is this meaning again? The verse says:
『The nature of differentiated continuity, uninterrupted until life ceases, and again tending towards different paths, these are the four types of Atman (我相，self-appearance).』
What is this meaning? It clarifies the meaning of the Jiva appearance. What are the four types? First is the Atman appearance (Atman-samjna, the erroneous view that each of the five skandhas is 'I'); second is the Sattva appearance (Sattva-samjna, the erroneous view that the body's appearance is continuously existing); third is the Jiva appearance (Jiva-samjna, the erroneous view that the life-force of one's existence is continuously existing); fourth is the Ayus appearance (Ayus-samjna, the erroneous view that after the life-force ceases, one is reborn in the six realms). The Atman appearance is seeing the differences in the five skandhas, each skandha is 'I'. Such deluded grasping is called the Atman appearance. The Sattva appearance is seeing the body's appearance as continuously existing, this is called the Sattva appearance. The Jiva appearance is the life-force of one's existence continuously existing, this is called the Jiva appearance. The Ayus appearance is the life-force ceasing and then being produced in the six realms, this is called the Ayus appearance. As the sutra says, 『Why? Subhuti! Because these Bodhisattvas have no Atman appearance, Sattva appearance, Pudgala appearance (Pudgala-samjna, appearance of a person), or Ayus appearance.』 How about and Dharma? The verse says:
『Everything is empty and without substance, true existence is unspeakable, spoken according to language,』
是法相四種。
何者是四種？一者法相；二者非法相；三者相；四者非相。此義云何？有可取、能取一切法無故，言無法相。以無物故，彼法無我，空實有故。言亦非無法相，彼空無物，而此不可說有無，故言無相，依言辭而說故。言亦非無相。何以故？以于無言處依言相說。是故依八種差別義，離八種相，所謂離人相、離法相，是故說有智慧。
如經「須菩提！是諸菩薩無法相，亦非無法相。無相亦非無相」故，有智慧便足。何故復說持戒功德？為示現生實相差別義故。云何示現？偈言：
彼人依信心， 恭敬生實相， 聞聲不正取， 正說如是取。
此義云何？彼人有持戒功德，依信心恭敬能生實相。是以說彼義故，次言「聞說如是修多羅章句乃至一念生凈信者」，是故不但說般若。又有智慧者，不如聲取義，隨順第一義智，正說如是取能生實相。是以說此義故，次言「須菩提！不應取法，非不取法」。不應取法者，不應如聲取法。非不取法者，隨順第一義智正說如是取。彼菩薩聞說如是修多羅章句，生實相故。又經復言「須菩提！如來悉知是諸眾生、如來悉見是諸眾生」如是等，此明何義？偈言：
佛非見果知， 愿智力現見， 求供養恭敬， 彼人不能說。
【現代漢語翻譯】 現代漢語譯本： 是法相有四種。
哪四種呢？第一是法相（dharma-lakṣaṇa，法的特徵）；第二是非法相（adharma-lakṣaṇa，非法的特徵）；第三是相（lakṣaṇa，特徵）；第四是非相（alakṣaṇa，非特徵）。這意義是什麼呢？因為沒有可執取、能執取的一切法，所以說沒有法相。因為沒有事物，所以那個法沒有我（ātman），空性（śūnyatā）真實存在。所以也說不是沒有法相，那個空性沒有事物，而這空性不可說是有還是沒有，所以說沒有相，是依著言辭而說的緣故。所以也說不是沒有相。為什麼呢？因為在沒有言辭的地方，依著言語的相來說。因此，依據八種差別義，離開八種相，所謂離開人相（pudgala-lakṣaṇa）、離開法相，所以說有智慧。
如經文所說：『須菩提（Subhūti）！這些菩薩沒有法相，也不是沒有法相。沒有相也不是沒有相』，所以，有智慧就足夠了。為什麼又說持戒（śīla）的功德呢？爲了顯示眾生真實相的差別義的緣故。如何顯示呢？偈頌說：
彼人依信心， 恭敬生實相， 聞聲不正取， 正說如是取。
這意義是什麼呢？那個人有持戒的功德，依著信心恭敬能生起實相。因此，爲了說明那個意義，接著說『聽聞如是修多羅（sūtra，經）章句乃至一念生起清凈信心的人』，所以不單單是說般若（prajñā，智慧）。又有智慧的人，不如同聲音那樣執取意義，隨順第一義智（paramārtha-jñāna，勝義智），正確地說如是執取能生起實相。因此，爲了說明這個意義，接著說『須菩提！不應該執取法，也不是不執取法』。不應該執取法，是不應該如同聲音那樣執取法。不是不執取法，是隨順第一義智正確地說如是執取。那些菩薩聽聞如是修多羅章句，生起實相的緣故。經文又說『須菩提！如來（Tathāgata）完全知道這些眾生、如來完全看見這些眾生』等等，這說明什麼意義呢？偈頌說：
佛非見果知， 愿智力現見， 求供養恭敬， 彼人不能說。
【English Translation】 English version: These are the four aspects of dharma.
What are the four? First is dharma-lakṣaṇa (the characteristic of dharma); second is adharma-lakṣaṇa (the characteristic of non-dharma); third is lakṣaṇa (characteristic); and fourth is alakṣaṇa (non-characteristic). What is the meaning of this? Because there are no graspable or grasping dharmas, it is said that there is no dharma-lakṣaṇa. Because there are no things, that dharma has no self (ātman), and emptiness (śūnyatā) truly exists. Therefore, it is also said that it is not without dharma-lakṣaṇa, that emptiness has no things, and it cannot be said whether this emptiness exists or not, so it is said that there is no lakṣaṇa, because it is spoken according to words. Therefore, it is also said that it is not without lakṣaṇa. Why? Because in the place where there are no words, it is spoken according to the aspect of words. Therefore, according to the eight kinds of difference meanings, leaving the eight kinds of aspects, that is, leaving the pudgala-lakṣaṇa (characteristic of person), leaving the dharma-lakṣaṇa, therefore it is said that there is wisdom.
As the sutra says, 'Subhūti! These Bodhisattvas have no dharma-lakṣaṇa, nor are they without dharma-lakṣaṇa. No lakṣaṇa is also not without lakṣaṇa', therefore, having wisdom is enough. Why is the merit of śīla (moral discipline) also mentioned? It is to show the difference in the true aspect of beings. How is it shown? The verse says:
That person relies on faith, respectfully generates the true aspect, Hearing the sound, he does not grasp incorrectly, he correctly speaks and grasps in this way.
What is the meaning of this? That person has the merit of śīla, and relying on faith and respect can generate the true aspect. Therefore, in order to explain that meaning, it is then said, 'Those who hear such sūtra (scripture) verses and even generate pure faith in one thought', therefore, it is not only about prajñā (wisdom). Also, those who have wisdom do not grasp the meaning like a sound, but follow the paramārtha-jñāna (ultimate wisdom), and correctly say that grasping in this way can generate the true aspect. Therefore, in order to explain this meaning, it is then said, 'Subhūti! One should not grasp the dharma, nor is it that one should not grasp the dharma'. One should not grasp the dharma, which means one should not grasp the dharma like a sound. It is not that one should not grasp the dharma, but that one should correctly say that grasping in this way follows the paramārtha-jñāna. Because those Bodhisattvas hear such sūtra verses and generate the true aspect. The sutra also says, 'Subhūti! The Tathāgata (the thus-gone one) fully knows these beings, the Tathāgata fully sees these beings', etc. What does this mean? The verse says:
The Buddha does not know by seeing the result, the power of the vow-wisdom manifests and sees, Seeking offerings and respect, that person cannot speak.
此義云何？彼持戒等人，諸佛如來非見果比知。云何知？偈言「愿智力現見」故。如來悉知是諸眾生便足，何故復說「如來悉見是諸眾生」？若不說「如來悉見是諸眾生」，或謂如來以比智知；恐生如是心故。若爾，但言「如來悉見是諸眾生」便足，何故復說「如來悉知是諸眾生」？若不說「如來悉知是諸眾生」，或謂如來以肉眼等見；為防是故。何故如是說？以有二語故。又何故如來如是說？偈言「求供養恭敬，彼人不能說」故。此義云何？若有人慾得供養恭敬，自嘆有持戒等功德，彼人則不能說，是人自知故。諸佛如來善知彼何等人、有何等行，是故彼人不能自說。
又「是諸菩薩生如是無量福德聚，取如是無量福德」者，此義云何？生者，能生因故。取者，熏修自體果義故。又「何以故？須菩提！是諸菩薩若取法相，則爲著我、人、眾生、壽者」，此義云何？但有無明使無現行粗煩惱，示無我見故。又經言「以是義故，如來常說筏喻法門，是法應舍，非舍法者」，有何次第？偈言：
彼不住隨順， 於法中證智， 如人舍船筏， 法中義亦然。
此義云何？示修多羅等法中證智不住故，以得證智舍法故，如到彼岸舍筏故。隨順者，隨順彼證智法。彼法應取，如人未到彼岸取筏故。
【現代漢語翻譯】 現代漢語譯本： 這段話是什麼意思呢？那些持戒等等的人，諸佛如來並非通過比較推知他們的果報。如何得知呢？因為偈語說『愿智力現見』。如來完全知道這些眾生就足夠了，為什麼還要說『如來完全看見這些眾生』呢？如果不說『如來完全看見這些眾生』，或許會認為如來是通過比量智來了解的；爲了防止產生這樣的想法。如果這樣，只說『如來完全看見這些眾生』就足夠了，為什麼還要說『如來完全知道這些眾生』呢？如果不說『如來完全知道這些眾生』，或許會認為如來是用肉眼等看見的；爲了防止這種想法。為什麼要這樣說呢？因為有『知』和『見』兩種說法。又為什麼如來要這樣說呢？因為偈語說『求供養恭敬，彼人不能說』。這是什麼意思呢？如果有人想要得到供養恭敬，自我讚歎有持戒等等的功德，這個人就不能說，因為這個人自己知道。諸佛如來善於瞭解那是什麼樣的人、有什麼樣的行為，所以那個人不能自己說。
還有，『這些菩薩產生這樣無量的福德聚集，獲取這樣無量的福德』，這是什麼意思呢？『生』，是因為能生之因的緣故。『取』，是因為熏習修行的自體果報的緣故。還有，『為什麼呢？須菩提（Subhuti，佛陀的弟子）！這些菩薩如果執取法相，就是執著於我（atman）、人（pudgala）、眾生（sattva）、壽者（jiva）』，這是什麼意思呢？只是因為有無明（avidya）的驅使，沒有顯現粗重的煩惱，顯示沒有我見的緣故。還有經文說『因為這個緣故，如來常說筏喻法門，這個法應當捨棄，而不是捨棄法的人』，有什麼次第呢？偈語說：
『彼不住隨順，於法中證智，如人舍船筏，法中義亦然。』
這是什麼意思呢？顯示在修多羅（sutra，經）等法中證得智慧而不執著，因為得到證智就捨棄法，就像到達彼岸就捨棄木筏一樣。『隨順』，是隨順那個證智之法。那個法應當取用，就像人沒有到達彼岸時取用木筏一樣。
【English Translation】 English version: What is the meaning of this? Those who uphold precepts and so on, the Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha) do not know their karmic results through comparison. How is it known? Because the verse says, 'Through the power of wish-wisdom, they are directly seen.' It is sufficient that the Tathagata fully knows these beings, why is it further said, 'The Tathagata fully sees these beings'? If it were not said, 'The Tathagata fully sees these beings,' one might think that the Tathagata knows through inferential wisdom; to prevent such a thought from arising. If so, it would be sufficient to say, 'The Tathagata fully sees these beings,' why is it further said, 'The Tathagata fully knows these beings'? If it were not said, 'The Tathagata fully knows these beings,' one might think that the Tathagata sees with the physical eye, etc.; to prevent this. Why is it said in this way? Because there are two terms: 'knows' and 'sees.' And why does the Tathagata say it in this way? Because the verse says, 'Seeking offerings and reverence, that person cannot speak.' What is the meaning of this? If someone desires to receive offerings and reverence, and praises themselves for having the merits of upholding precepts, etc., that person cannot speak, because that person knows it themselves. The Buddhas and Tathagatas are skilled at knowing what kind of person that is, and what kind of conduct they have, therefore that person cannot speak of it themselves.
Furthermore, 'These Bodhisattvas (Bodhisattva, enlightenment being) generate such immeasurable accumulations of merit, and obtain such immeasurable merit,' what is the meaning of this? 'Generate' means because of the cause that is able to generate. 'Obtain' means because of the fruition of the self-nature cultivated through habitual practice. Furthermore, 'Why is it? Subhuti (Subhuti, a disciple of the Buddha)! If these Bodhisattvas grasp at the characteristics of phenomena (dharma-lakshana), they are attached to self (atman), person (pudgala), sentient being (sattva), and life-span (jiva),' what is the meaning of this? It is only because there is the driving force of ignorance (avidya), without the manifestation of coarse afflictions, showing that there is no view of self. Furthermore, the sutra (sutra, discourse) says, 'Because of this reason, the Tathagata often speaks of the teaching of the raft simile, this teaching should be abandoned, not the person who abandons the teaching,' what is the order of this? The verse says:
'They do not abide in accordance, in the Dharma (Dharma, the teachings of the Buddha) they realize wisdom, like a person abandoning a raft, the meaning in the Dharma is also thus.'
What is the meaning of this? It shows that in the sutras (sutra, discourse) and other teachings, one realizes wisdom without clinging, because having attained wisdom, one abandons the teaching, just as one abandons the raft upon reaching the other shore. 'In accordance' means in accordance with that teaching of realized wisdom. That teaching should be taken up, just as a person takes up a raft when they have not yet reached the other shore.
自此以下說何等義？為遮異疑故。云何異疑？向說不可以相成就得見如來。何以故？如來非有為相得名故。若如是，云何釋迦牟尼佛得阿耨多羅三藐三菩提，說名為佛？云何說法？是名異疑，為斷此疑。云何斷疑？
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：以是義故，釋迦牟尼佛非佛，亦非說法。此義云何？偈言：
應化非真佛， 亦非說法者， 說法不二取， 無說離言相。
此義云何？佛有三種：一者法身佛；二者報佛；三者化佛。又釋迦牟尼名為佛者，此是化佛，此佛不證阿耨多羅三藐三菩提，亦不說法。如經「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」，若爾，何故經言「何以故？如來所說法，皆不可取、不可說」如是等？有人謗言：如來一向不說法。為遮此故，偈言「應化非真佛，亦非說法者」故。「說法不二取，無說離言相」者，聽者不取法、不取非法故。說者亦不二說，法非法故。何以
【現代漢語翻譯】 現代漢語譯本 自此以下要說明什麼意義呢？是爲了消除不同的疑惑。什麼是不同的疑惑呢？前面說不能通過觀察如來的外貌特徵來證得如來。為什麼呢？因為如來不能被有為的表象所定義。如果這樣，那麼釋迦牟尼佛如何證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），而被稱作佛呢？他又如何說法呢？這就是所謂的疑惑，爲了斷除這些疑惑。 如何斷除疑惑呢？ 經中說：『再者，佛告訴慧命須菩提（Subhuti）：『須菩提！你認為如何？如來證得了阿耨多羅三藐三菩提嗎？如來有所說法嗎？』須菩提回答說：『依我理解佛所說的意義，沒有固定的法如來可以用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、不可言說的，既不是法，也不是非法。為什麼呢？一切聖人都是以無為法而得名的。』 論中說：因為這個緣故，釋迦牟尼佛既不是佛，也沒有說法。這個意義是什麼呢？偈頌說： 『應化非真佛，亦非說法者，說法不二取，無說離言相。』 這是什麼意思呢？佛有三種：一是法身佛（Dharmakaya Buddha）；二是報身佛（Sambhogakaya Buddha）；三是化身佛（Nirmanakaya Buddha）。又，釋迦牟尼佛被稱為佛，這是化身佛，此佛沒有證得阿耨多羅三藐三菩提，也沒有說法。如經中所說『沒有固定的法如來可以用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』，如果這樣，為什麼經中又說『為什麼呢？如來所說的法，都是不可執取、不可言說的』等等？有人誹謗說：如來始終沒有說法。爲了消除這種誹謗，偈頌說『應化非真佛，亦非說法者』。『說法不二取，無說離言相』的意思是，聽法的人不執取法，也不執取非法。說法的人也不以二元對立的方式來說法，既不說它是法，也不說它不是法。為什麼呢？
【English Translation】 English version What meaning is explained from this point onwards? It is to dispel different doubts. What are these different doubts? It was previously stated that one cannot attain the vision of the Tathagata (Thus Come One) by means of physical characteristics. Why is that? Because the Tathagata cannot be defined by conditioned appearances. If that is the case, how did Shakyamuni Buddha attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) and come to be known as a Buddha? And how does he teach the Dharma? These are the doubts, and this is to dispel them. How are these doubts dispelled? The Sutra says: 'Furthermore, the Buddha told the Venerable Subhuti: 'Subhuti! What do you think? Did the Tathagata attain Anuttara-samyak-sambodhi? Does the Tathagata have a Dharma to teach?' Subhuti said: 'According to my understanding of the Buddha's teachings, 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 is that? The Dharma spoken by the Tathagata is all ungraspable and unspeakable; it is neither Dharma nor non-Dharma. Why is that? All sages are named by means of the unconditioned Dharma.' The Treatise says: Because of this meaning, Shakyamuni Buddha is neither a Buddha nor does he teach the Dharma. What is this meaning? The verse says: 'The manifested transformation is not the true Buddha, nor is it a speaker of Dharma; the Dharma spoken is not grasped dualistically, and there is no speaking that is apart from verbal expression.' What does this mean? There are three kinds of Buddhas: first, the Dharmakaya Buddha (Dharma Body Buddha); second, the Sambhogakaya Buddha (Reward Body Buddha); and third, the Nirmanakaya Buddha (Transformation Body Buddha). Moreover, Shakyamuni is called a Buddha, but this is a Nirmanakaya Buddha. This Buddha did not attain Anuttara-samyak-sambodhi, nor does he teach the Dharma. As the Sutra says, '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.' If that is so, why does the Sutra say, 'Why is that? The Dharma spoken by the Tathagata is all ungraspable and unspeakable,' and so on? Some people slander, saying that the Tathagata never teaches the Dharma. To dispel this slander, the verse says, 'The manifested transformation is not the true Buddha, nor is it a speaker of Dharma.' 'The Dharma spoken is not grasped dualistically, and there is no speaking that is apart from verbal expression' means that the listener does not grasp Dharma, nor does he grasp non-Dharma. The speaker also does not speak in a dualistic way, neither saying it is Dharma nor saying it is not Dharma. Why is that?
故？彼法非法非非法，依何義說？依真如義說。非法者，一切法無體相故。非非法者，彼真如無我相實有故。何故唯言說、不言證？有言說者即成證義故；若不證者，則不能說。如經「何以故？一切聖人皆以無為法得名」。此句明何義？彼法是說因故。何以故？一切聖人依真如法清凈得名，以無為法得名故。以此義故，彼聖人說彼無為法。復以何義？如彼聖人所證法，不可如是說，何況如是取！何以故？彼法遠離言語相，非可說事故。何故不但言佛，乃說一切聖人？以一切聖人依真如清凈得名故，如是具足清凈，如分清凈故。
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，佛法者即非佛法，是名佛法。』」
論曰：此說勝福德譬喻校量
【現代漢語翻譯】 現代漢語譯本：問：那麼，『彼法』（那個法）既不是『非法』（不是法），也不是『非非法』（不是不是法），是依據什麼意義說的呢？答：是依據真如的意義說的。之所以說『非法』，是因為一切法沒有自體的相狀的緣故。之所以說『非非法』，是因為那個真如沒有我相，是真實存在的緣故。問：為什麼只說『言說』，而不說『證』（證悟）呢？答：因為有『言說』就已經包含了『證』的意義；如果不是自己證悟的，就不能說。如經中所說：『何以故？一切聖人皆以無為法得名』（為什麼呢？一切聖人都因為無為法而得名）。這句話說明了什麼意義呢？答：那個法是『說』的原因。為什麼呢？因為一切聖人依靠真如法清凈而得名，因為以無為法得名。因為這個意義，那些聖人宣說那個無為法。又以什麼意義來說明呢？就像那些聖人所證悟的法，是不可以用言語來描述的，更何況是用言語來執取！為什麼呢？因為那個法遠離言語的相狀，不是可以用言語來說明的事物。問：為什麼不只說佛，而要說一切聖人呢？答：因為一切聖人都是依靠真如清凈而得名的，這樣就具足了清凈，就像部分清凈一樣。 經中說：『須菩提！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！你認為怎麼樣？這個善男子、善女人所得的福德是多還是不多？』須菩提回答說：『很多。婆伽婆（Bhagavan，世尊）！很多。修伽陀（Sugata，善逝）！這個善男子、善女人得到的福德非常多。為什麼呢？世尊！因為這個福德聚，實際上不是福德聚，所以如來說福德聚福德聚。』 佛說：『須菩提！如果善男子、善女人，用充滿三千大千世界的七寶來佈施。如果又有人從這部經中受持，乃至四句偈等，為他人解說，他的福德勝過前者，無量不可計數。為什麼呢？須菩提！一切諸佛的阿耨多羅三藐三菩提法（Anuttara-samyak-sambodhi-dharma，無上正等正覺之法）都從此經中產生，一切諸佛如來都從此經中誕生。須菩提！所謂佛法，佛法，實際上不是佛法，這才是佛法。』 論中說：這是用殊勝的福德來做譬喻和比較衡量。
【English Translation】 English version: Question: Therefore, that 『Dharma』 (that law) is neither 『non-dharma』 (not law) nor 『not non-dharma』 (not not law), according to what meaning is it said? Answer: It is said according to the meaning of Suchness (真如, Zhenru). The reason for saying 『non-dharma』 is that all dharmas do not have the characteristic of self-nature. The reason for saying 『not non-dharma』 is that Suchness has no self-image and is truly existent. Question: Why only speak of 『verbal expression』 and not 『realization』? Answer: Because 『verbal expression』 already includes the meaning of 『realization』; if one has not realized it oneself, one cannot speak of it. As the sutra says: 『Why? All sages are named by the unconditioned dharma.』 What meaning does this sentence clarify? Answer: That dharma is the cause of 『speaking』. Why? Because all sages are named by the purity of Suchness, because they are named by the unconditioned dharma. Because of this meaning, those sages speak of that unconditioned dharma. Furthermore, in what sense? Just like the dharma realized by those sages, it cannot be described in words, let alone grasped with words! Why? Because that dharma is far from the characteristics of language, and is not something that can be explained in words. Question: Why not only speak of the Buddha, but also speak of all sages? Answer: Because all sages are named by the purity of Suchness, thus fully possessing purity, just like partial purity. The sutra says: 『Subhuti! What do you think? If someone were to give alms with the seven treasures filling three thousand great thousand worlds. Subhuti! What do you think? Would the merit obtained by this good man or good woman be great or not?』 Subhuti replied: 『Very great. Bhagavan (婆伽婆, World Honored One)! Very great. Sugata (修伽陀, Well-Gone)! This good man or good woman obtains very great merit. Why? World Honored One! Because this accumulation of merit is actually not an accumulation of merit, therefore the Tathagata speaks of the accumulation of merit, accumulation of merit.』 The Buddha said: 『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 and uphold even four lines of verses from this sutra and explain them to others, their merit would surpass the former, immeasurable and countless. Why? Subhuti! All the Anuttara-samyak-sambodhi-dharma (阿耨多羅三藐三菩提法, unsurpassed, complete and perfect enlightenment) of all Buddhas come from this sutra, and all Tathagatas are born from this sutra. Subhuti! What is called Buddha-dharma, Buddha-dharma, is actually not Buddha-dharma, that is called Buddha-dharma.』 The treatise says: This uses excellent merit to make metaphors and comparisons.
。示現何義？法雖不可取、不可說，而不空故。偈言：
受持法及說， 不空于福德； 福不趣菩提， 二能趣菩提。
何故說言「世尊！是福德聚即非福德聚」者？偈言「福不趣菩提，二能趣菩提」故。此義云何？彼福德不趣大菩提，二能趣大菩提故。何者為二？
一者受持；二者演說。如經「受持乃至四句偈等為他人說」故。何故名福德聚？聚義有二種：一者積聚義；二者進趣義。如人擔重說名為聚，如是彼福德聚，以有積聚義故，說名為聚。于菩提不能進趣故，名為非福德聚。此二能趣大菩提，是故於彼福德中此福為勝。云何此二能得大菩提？如經「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」故。云何說「一切諸佛菩提法皆從此經出」？云何說「一切諸佛如來皆從此經生」？偈言：
于實名了因， 亦為餘生因； 唯獨諸佛法， 福成第一體。
此義云何？菩提者名為法身，彼體實無為。是故於彼法身，此二能作了因、不能作生因。餘者，受報相好莊嚴。佛化身相好，佛於此為生因，以能作菩提因，是故名因，顯彼福德中此福勝故。如經「何以故？須菩提！乃至皆從此經生」故。云何成此義？偈言「唯獨諸佛法，福成第一
【現代漢語翻譯】 現代漢語譯本：什麼是『示現』的意義？法雖然不可執取、不可言說，但不是空無。偈語說： 『受持佛法以及演說，不空耗于福德；福德本身不直接趨向菩提，但受持和演說二者能趨向菩提。』 為什麼說『世尊！這福德的積聚就不是福德的積聚』呢？因為偈語說『福德本身不直接趨向菩提，但受持和演說二者能趨向菩提』。這意義是什麼呢？那樣的福德不能直接趨向大菩提（Anuttara-samyak-sambodhi，無上正等正覺），但受持和演說二者能趨向大菩提。什麼是這二者呢？ 一是受持；二是演說。如經文所說『受持乃至四句偈等，為他人演說』。為什麼稱為福德聚呢？『聚』的意義有兩種：一是積聚的意義；二是進取的意義。比如人挑著重擔，就說那是『聚』。如此，那福德聚，因為它有積聚的意義，所以稱為『聚』。因為它不能在菩提上有所進取，所以稱為『非福德聚』。這二者能趨向大菩提，因此在那樣的福德中，這二者的福德最為殊勝。怎樣才能通過這二者獲得大菩提呢？如經文所說『為什麼呢？須菩提（Subhuti）！一切諸佛的阿耨多羅三藐三菩提法都從此經而出，一切諸佛如來都從此經而生』。 怎樣說『一切諸佛的菩提法都從此經而出』呢？怎樣說『一切諸佛如來都從此經而生』呢？偈語說： 『對於實相是了悟之因，也是其餘果報的生起之因；唯獨諸佛之法，福德成就第一之體。』 這意義是什麼呢？菩提被稱為法身（Dharmakaya），那法身的本體實際上是無為的。因此，對於那法身，受持和演說二者能作爲了悟之因，但不能作為生起之因。其餘的，比如受報的相好莊嚴。佛的化身相好，佛對於這些是生起之因，因為它能作為菩提之因，所以稱為因，顯示在那樣的福德中，這二者的福德最為殊勝。如經文所說『為什麼呢？須菩提！乃至都從此經而生』。怎樣成就這個意義呢？偈語說『唯獨諸佛法，福成就第一』
【English Translation】 English version: What is the meaning of 'manifestation'? Although the Dharma is ungraspable and unspeakable, it is not empty. The verse says: 'Receiving, upholding, and expounding the Dharma do not empty one's merit; merit itself does not directly lead to Bodhi, but these two, receiving and expounding, can lead to Bodhi.' Why is it said, 'World Honored One! This accumulation of merit is not an accumulation of merit'? It is because the verse says, 'Merit itself does not directly lead to Bodhi, but these two can lead to Bodhi.' What does this mean? That merit does not directly lead to Anuttara-samyak-sambodhi (supreme perfect enlightenment), but these two can lead to great Bodhi. What are these two? One is receiving and upholding; the other is expounding. As the sutra says, 'Receiving, upholding, and expounding even a four-line verse for others.' Why is it called an accumulation of merit? There are two meanings of 'accumulation': one is the meaning of gathering; the other is the meaning of progressing. For example, when a person carries a heavy load, it is said to be an 'accumulation.' Thus, that accumulation of merit, because it has the meaning of gathering, is called 'accumulation.' Because it cannot progress towards Bodhi, it is called 'not an accumulation of merit.' These two can lead to great Bodhi, therefore, among that merit, this merit is the most excellent. How can one attain great Bodhi through these two? As the sutra says, 'Why? Subhuti! All the Buddhas' Dharma of Anuttara-samyak-sambodhi comes from this sutra, and all the Tathagatas (Buddhas) are born from this sutra.' How is it said that 'all the Buddhas' Bodhi Dharma comes from this sutra'? How is it said that 'all the Tathagatas are born from this sutra'? The verse says: 'For reality, it is the cause of understanding, and also the cause of the arising of other rewards; only the Buddhas' Dharma, merit achieves the supreme essence.' What does this mean? Bodhi is called Dharmakaya (Dharma body), and the essence of that Dharmakaya is actually unconditioned. Therefore, for that Dharmakaya, these two can act as the cause of understanding, but cannot act as the cause of arising. The rest, such as the adornments of marks and characteristics of reward. The manifested marks and characteristics of the Buddha, the Buddha is the cause of arising for these, because it can act as the cause of Bodhi, therefore it is called a cause, showing that among that merit, this merit is the most excellent. As the sutra says, 'Why? Subhuti! Even are born from this sutra.' How is this meaning accomplished? The verse says, 'Only the Buddhas' Dharma, merit achieves the supreme'
體」故。
「須菩提！所謂佛法，佛法者即非佛法」者，彼諸佛法，餘人不得，是故彼佛法名為佛法。是故言「唯獨諸佛法」。第一不共義，以能作第一法因，是故彼福德中此福為勝，如是成福德多故。
經曰：「『須菩提！于意云何？須陀洹能作是念：「我得須陀洹果不？」』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。」世尊則不說我無諍行第一。以須菩提實無所行，而名須菩提無諍無諍行。』」
論曰：向說聖人無為法得名。以是義故，彼
【現代漢語翻譯】 現代漢語譯本： 『體』的緣故。
『須菩提！所謂佛法，佛法者即非佛法』，那些佛法，其他人無法獲得，所以那些佛法才被稱為佛法。因此說『唯獨諸佛法』。這是第一不共的意義，因為它能作為第一法的原因，所以這種福德勝過其他福德，這樣就成就了更多的福德。
經中說：『須菩提！你認為如何？須陀洹（Srota-apanna，入流果）會這樣想：「我得到了須陀洹果嗎？」』須菩提回答：『不會的，世尊！為什麼呢？實際上沒有一種法叫做須陀洹。不執著於色、聲、香、味、觸、法，這才是須陀洹。』佛說：『須菩提！你認為如何？斯陀含（Sakrdagamin，一來果）會這樣想：「我得到了斯陀含果嗎？」』須菩提回答：『不會的，世尊！為什麼呢？實際上沒有一種法叫做斯陀含，這才是斯陀含。』『須菩提！你認為如何？阿那含（Anagamin，不來果）會這樣想：「我得到了阿那含果嗎？」』須菩提回答：『不會的，世尊！為什麼呢？實際上沒有一種法叫做阿那含，這才是阿那含。』『須菩提！你認為如何？阿羅漢（Arhat，無學果）會這樣想：「我得到了阿羅漢果嗎？」』須菩提回答：『不會的，世尊！為什麼呢？實際上沒有一種法叫做阿羅漢。世尊！如果阿羅漢這樣想：「我得到了阿羅漢」，那就是執著於我、人、眾生、壽者。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：「我得到了阿羅漢」，世尊就不會說我無諍行第一。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。』
論中說：前面說了聖人以無為法而得名。因為這個緣故，那些
【English Translation】 English version: 『Body』.
『Subhuti! What is called Buddha-dharma is not Buddha-dharma.』 Those Buddha-dharmas are unattainable by others, therefore those Buddha-dharmas are called Buddha-dharmas. Hence it is said, 『Only the Buddha-dharmas.』 This is the first unique meaning, because it can be the cause of the first dharma, therefore this merit is superior to other merits, thus accomplishing more merit.
The sutra says: 『Subhuti! What do you think? Would a Srota-apanna (須陀洹, Stream-enterer) have the thought, 「Have I attained the fruit of Srota-apanna?」』 Subhuti replied: 『No, World Honored One! Why? In reality, there is no dharma called Srota-apanna. Not entering into form, sound, smell, taste, touch, and dharma, that is called Srota-apanna.』 The Buddha said: 『Subhuti! What do you think? Would a Sakrdagamin (斯陀含, Once-returner) have the thought, 「Have I attained the fruit of Sakrdagamin?」』 Subhuti replied: 『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 (阿那含, Non-returner) have the thought, 「Have I attained the fruit of Anagamin?」』 Subhuti replied: 『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 (阿羅漢, Worthy One) have the thought, 「Have I attained Arhatship?」』 Subhuti replied: 『No, World Honored One! Why? In reality, there is no dharma called Arhat. World Honored One! If an Arhat has the thought, 「I have attained Arhatship,」 that is attachment to self, person, sentient being, and life-span. World Honored One! The Buddha said that I have attained the Samadhi of Non-Contention as the foremost, and the World Honored One said that I am a desire-free Arhat. World Honored One! I do not have the thought, 「I am a desire-free Arhat.」 World Honored One! If I had the thought, 「I have attained Arhatship,」 the World Honored One would not say that my practice of non-contention is the foremost. Because Subhuti in reality has no practice, therefore he is called Subhuti, non-contention, non-contention practice.』
The treatise says: It was previously said that the sages are named by the unconditioned dharma. For this reason, those
法不可取、不可說。若須陀洹等聖人取自果，云何言彼法不可取？既如證如說，云何成不可說？自下經文為斷此疑，成彼法不可取、不可說故。偈言：
不可取及說， 自果不取故； 依彼善吉者， 說離二種障。
此義云何？以聖人無為法得名，是故不取一法。不取者，不取六塵境界。以是義故，名不取。逆流者，如經「不入色聲香味觸法，是名須陀洹」故；乃至阿羅漢不取一法，以是義故，名為羅漢。然聖人非不取無為法，以取自果故。若聖人起如是心：「我能得果。」即爲著我等者，此義云何？以有使煩惱、非行煩惱。何以故？彼于證時離取我等煩惱，是故無如是心：「我能得果。」何故尊者須菩提，自嘆身得受記，以自身證果？為于彼義中生信心故。何故唯說無諍行？為明勝功德故、為生深信故。何故言「以須菩提實無所行，而名須菩提無諍無諍行」者？偈言「依彼善吉者，說離二種障」故。二種障者：一者煩惱障；二者三昧障。離彼二障，故言無所行。以是義故，說名二種諍。離彼二種障故，名為無諍無諍行。
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。』
【現代漢語翻譯】 現代漢語譯本：法是不可執取、不可言說的。如果須陀洹（Sotapanna，入流者）等聖人證得了各自的果位，為何說那法是不可執取的呢？既然如實證悟，如實宣說，為何又成了不可言說呢？下面的經文是爲了斷除這個疑惑，成就那法不可執取、不可言說的道理。偈頌說： 『不可取及說，自果不取故；依彼善吉者，說離二種障。』 這句偈頌是什麼意思呢？因為聖人以無為法而得名，所以不執取任何一法。不執取，就是不執取六塵（色、聲、香、味、觸、法）境界。因為這個緣故，稱為不取。逆流者，如經中所說：『不入色聲香味觸法，這叫做須陀洹』。乃至阿羅漢也不執取任何一法，因為這個緣故，稱為阿羅漢。然而聖人並非不取無為法，因為他們證得了各自的果位。如果聖人心中生起這樣的念頭：『我能夠得到果位。』那就是執著於我等概念了。這是什麼意思呢？因為還有使煩惱（根本煩惱）、非行煩惱（微細煩惱）。為什麼呢？因為他們在證悟時已經遠離了執取我等煩惱，所以沒有這樣的念頭：『我能夠得到果位。』為什麼尊者須菩提（Subhuti），要讚歎自己得到授記，以自身證果的經歷呢？是爲了讓人們對其中的道理生起信心。為什麼只說無諍行（Aranaviharin）呢？是爲了彰顯殊勝的功德，爲了生起深刻的信心。為什麼說『因為須菩提實際上沒有任何作為，所以才被稱為須菩提無諍無諍行』呢？偈頌說『依彼善吉者，說離二種障』的緣故。二種障指的是：一是煩惱障（Klesavarana）；二是三昧障（Samadhyavarana）。遠離了這兩種障礙，所以說沒有任何作為。因為這個緣故，稱為兩種諍。遠離了這兩種障礙，就稱為無諍無諍行。 經中說：『佛告訴須菩提：『你認為怎麼樣？如來過去在燃燈佛（Dipamkara Buddha）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？』須菩提回答說：『不是的，世尊！如來在燃燈佛那裡，實際上沒有得到任何阿耨多羅三藐三菩提的法。』
【English Translation】 English version: The Dharma is neither graspable nor speakable. If the Sotapannas (stream-enterers) and other noble ones attain their respective fruits, why is it said that the Dharma is ungraspable? Since it is truly realized and truly spoken, how can it be unspeakable? The following sutra passage is to dispel this doubt and establish the principle that the Dharma is neither graspable nor speakable. The verse says: 'Neither graspable nor speakable, because the self-fruit is not grasped; relying on those who are virtuous and auspicious, it is said to be free from two kinds of obstructions.' What is the meaning of this verse? Because noble ones are named by the unconditioned Dharma, they do not grasp any Dharma. Not grasping means not grasping the realms of the six sense objects (rupa, sabda, gandha, rasa, sparsa, dharma). For this reason, it is called not grasping. Stream-enterers, as the sutra says, 'Do not enter into form, sound, smell, taste, touch, and dharma; this is called a Sotapanna.' Even Arhats do not grasp any Dharma; for this reason, they are called Arhats. However, noble ones do not not grasp the unconditioned Dharma, because they attain their respective fruits. If a noble one has such a thought: 'I am able to attain the fruit,' then that is attachment to self and so on. What does this mean? Because there are latent defilements (anusaya-kilesa) and non-practice defilements (apratipaksa-kilesa). Why? Because when they attain enlightenment, they have already abandoned the defilements of grasping self and so on, so they do not have such a thought: 'I am able to attain the fruit.' Why did the Venerable Subhuti (Subhuti) praise himself for receiving the prediction of enlightenment, using his own experience of attaining the fruit? It was to generate faith in that principle. Why only speak of non-contentious conduct (Aranaviharin)? It is to illuminate the supreme merit and to generate deep faith. Why is it said that 'Because Subhuti actually has no action, he is called Subhuti non-contentious non-contentious conduct'? It is because the verse says, 'Relying on those who are virtuous and auspicious, it is said to be free from two kinds of obstructions.' The two kinds of obstructions refer to: first, the defilement obstruction (Klesavarana); second, the samadhi obstruction (Samadhyavarana). Being free from these two obstructions, it is said that there is no action. For this reason, it is called two kinds of contention. Being free from these two kinds of obstructions, it is called non-contentious non-contentious conduct. The sutra says: 'The Buddha told Subhuti: 'What do you think? Did the Tathagata obtain the Dharma of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) from Dipamkara Buddha (Dipamkara Buddha) in the past?' Subhuti said: 'No, World Honored One! The Tathagata did not actually obtain any Dharma of Anuttara-samyak-sambodhi from Dipamkara Buddha.'
」
論曰：復有疑：釋迦如來昔在然燈佛所受法，彼佛為此佛說法。若如是，云何彼法不可說、不可取？為斷此疑，說彼佛所無法可取。如經「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」故。何故如是說？偈言：
佛于然燈語， 不取理實智； 以是真實義， 成彼無取說。
此義云何？釋迦如來於然燈佛所，言語所說不取證法故。以是義故，顯彼證智不可說、不可取。偈言「以是真實義，成彼無取說」故。
又若聖人無為法得名，是法不可取、不可說；云何諸菩薩取莊嚴凈佛國土？云何受樂報，佛取自法王身？云何余世間復取彼是法王身？自下經文為斷此疑。
經曰：「佛告須菩提：『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。』
「『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：此義如是應知。云何知？偈言：
智習唯識通，
【現代漢語翻譯】 現代漢語譯本： 論曰：又有人疑惑：釋迦如來過去在燃燈佛（Dipamkara Buddha）處接受佛法，燃燈佛為釋迦如來說法。如果這樣，為什麼燃燈佛所傳的法是不可說、不可取的呢？爲了消除這個疑惑，經文說燃燈佛那裡實際上沒有可以獲取的法。如經文所說：『不，世尊！如來在燃燈佛處，對於證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的法，實際上沒有任何獲得。』為什麼這樣說呢？偈頌說： 『佛于燃燈語， 不取理實智； 以是真實義， 成彼無取說。』 這句偈頌是什麼意思呢？釋迦如來在燃燈佛那裡，對於言語所說的法，並沒有執取實證的智慧。因為這個原因，顯示了那實證的智慧是不可說、不可取的。所以偈頌說：『以是真實義，成彼無取說。』 又有人問，如果聖人通過無為法獲得名號，那麼這個法是不可取、不可說的；為什麼諸位菩薩還要去莊嚴清凈的佛國土呢？為什麼他們還要享受快樂的果報，佛陀還要獲取自法王身呢？為什麼其他世間的人還要獲取那個法王身呢？下面的經文就是爲了消除這個疑惑。 經文說：『佛告訴須菩提（Subhuti）：『如果菩薩這樣說：「我莊嚴佛國土。」這位菩薩說的就不是真話。為什麼呢？須菩提！如來說的莊嚴佛土，實際上不是真正的莊嚴，只是名為莊嚴佛土。所以，須菩提！諸位菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）應該這樣生起清凈的心，並且不執著于任何事物。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，觸覺）、法（dharma，事物）而生心，應該不執著于任何事物而生起那顆清凈的心。』 『須菩提！譬如有一個人的身體像須彌山王（Sumeru，宇宙中心的大山）。須菩提！你認為怎麼樣？這個身體大不大？』須菩提回答說：『非常大，世尊！為什麼呢？佛說這個身體不是真正的身體，只是名為大身。這個身體不是真正的身體，只是名為大身。』 論曰：這個道理應該這樣理解。怎麼理解呢？偈頌說： 『智習唯識通，』
【English Translation】 English version: Treatise says: Furthermore, there is a doubt: Shakyamuni Tathagata received the Dharma from Dipamkara Buddha in the past, and that Buddha preached the Dharma to this Buddha. If this is the case, why is that Dharma unspeakable and unattainable? To dispel this doubt, it is said that there is actually no Dharma to be obtained from that Buddha. As the sutra says: 'No, World Honored One! The Tathagata, at Dipamkara Buddha's place, actually obtained nothing in regard to the Dharma of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).' Why is it said like this? The verse says: 'The Buddha spoke to Dipamkara, Not grasping the wisdom of true principle; With this true meaning, He accomplished the saying of non-grasping.' What does this verse mean? Shakyamuni Tathagata, at Dipamkara Buddha's place, did not grasp the Dharma of realization spoken in words. Because of this meaning, it is shown that the wisdom of realization is unspeakable and unattainable. Therefore, the verse says: 'With this true meaning, He accomplished the saying of non-grasping.' Furthermore, if a sage obtains a name through non-action Dharma, then this Dharma is unattainable and unspeakable; why do the Bodhisattvas still take to adorn pure Buddha lands? Why do they enjoy the reward of happiness, and why does the Buddha take the Dharma King body of himself? Why do other worldly beings take that Dharma King body? The following sutra text is to dispel this doubt. The sutra says: 'The Buddha told Subhuti (Subhuti): 'If a Bodhisattva says, "I adorn the Buddha land," that Bodhisattva is not speaking truthfully. Why? Subhuti! What the Tathagata speaks of as adorning the Buddha land is actually not adornment, it is only named adornment of the Buddha land. Therefore, Subhuti! All Bodhisattva-Mahasattvas (bodhisattva-mahasattva, great Bodhisattvas) should generate a pure mind in this way, and dwell nowhere. Not dwelling in form (rupa, color) to generate the mind, not dwelling in sound (shabda, sound), smell (gandha, scent), taste (rasa, flavor), touch (sparsha, tactile sensation), or dharma (dharma, phenomena) to generate the mind, one should generate that pure mind without dwelling anywhere.' 'Subhuti! For example, if a person's body is like Mount Sumeru (Sumeru, the great mountain at the center of the universe). Subhuti! What do you think? Is this body large or not?' Subhuti replied: 'Very large, World Honored One! Why? The Buddha said that this body is not a real body, it is only named a great body. This body is not a real body, it is only named a great body.' Treatise says: This principle should be understood in this way. How to understand it? The verse says: 'Wisdom practices only consciousness penetrates,'
如是取凈土， 非形第一體， 非嚴莊嚴意。
此義云何？諸佛無有莊嚴國土事。唯諸佛如來真實智慧習識通達，是故彼土不可取。若人取彼國土形相，作是言：「我成就清凈佛土。」彼不實說。
如經「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」故。何故如是說？偈言「非形第一體，非嚴莊嚴意」故。莊嚴有二種：一者形相、二者第一義相，是故說非嚴莊嚴。又非莊嚴佛土者，無有形相，故非莊嚴。如是無莊嚴即是第一莊嚴。何以故？以一切功德成就莊嚴故。若人分別佛國土，是有為形相，而言：「我成就清凈佛國土。」彼菩薩住於色等境界中生如是心，為遮此故，如經「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」故。前言：「云何受樂報，佛取自法王身？云何余世間復取彼是法王身？」為除此疑，說受樂報佛體同彼須彌山王，映象義故。此義云何？偈言：
如山王無取， 受報亦復然， 遠離於諸漏， 及有為法故。
此義云何？如須彌山王勢力高遠，故名為大，而不取彼山王體：「我是山王。」以無分別故。受樂報佛亦如是，以得無上法王體，故名為大，而不取彼法王體：「我是
【現代漢語翻譯】 現代漢語譯本： 如此才是獲得凈土的方法， 並非執著于外在的形體， 也不是執著于表面的莊嚴。
此話是什麼意思呢？諸佛實際上並沒有莊嚴國土這件事。只有諸佛如來真實智慧的長期熏習和通達，因此那個佛土是不可執取的。如果有人執取佛國土的形相，並且說：『我成就了清凈的佛土。』那麼他所說的是不真實的。
正如經文所說：『為什麼呢？須菩提（Subhuti，佛陀的弟子）！如來說的莊嚴佛土，實際上不是莊嚴，只是名為莊嚴佛土。』為什麼這樣說呢？因為偈語說『並非執著于外在的形體，也不是執著于表面的莊嚴』。莊嚴有兩種：一種是形相上的莊嚴，另一種是第一義諦上的莊嚴，所以說不是執著于表面的莊嚴。而且，所謂的非莊嚴佛土，是沒有具體形相的，所以說不是執著于形相的莊嚴。像這樣不執著于莊嚴，才是真正的第一莊嚴。為什麼呢？因為一切功德成就了莊嚴。如果有人分別佛國土，認為是有為的形相，並且說：『我成就了清凈的佛國土。』那麼這位菩薩（Bodhisattva，佛教中發願要救度一切眾生的修行者）就住在色等境界中，產生了這樣的想法。爲了遮止這種情況，經文說：『所以，須菩提！諸位菩薩摩訶薩（Mahasattva，偉大的菩薩），應該這樣生起清凈心，但不要有所執住。不要執著於色而生心，不要執著于聲香味觸法而生心，應該無所執住而生起清凈心。』前面說：『如何享受快樂的果報，佛陀（Buddha，佛教的覺悟者）獲得自在法王之身？為什麼其他世間又認為他是法王之身呢？』爲了消除這個疑惑，說享受快樂果報的佛體如同須彌山王（Sumeru，佛教宇宙觀中的聖山），是映象的意義。這是什麼意思呢？偈語說：
如同山王一樣不被執取， 享受果報也是這樣， 遠離各種煩惱， 以及有為法。
這是什麼意思呢？就像須彌山王勢力高大，所以被稱為大，但不執取山王的本體，認為『我是山王』，因為它沒有分別心。享受快樂果報的佛也是這樣，因為獲得了無上的法王之體，所以被稱為大，但不執取法王的本體，認為『我是法王』。
【English Translation】 English version: Thus is the way to attain a pure land, Not by clinging to form as the primary entity, nor by clinging to the idea of elaborate adornment.
What is the meaning of this? The Buddhas (Buddha, the awakened one in Buddhism) do not actually have the matter of adorning a Buddha land. Only the Buddhas Tathagatas (Tathagata, 'one who has thus come', an epithet of the Buddha) truly understand and are familiar with real wisdom, therefore that land cannot be grasped. If someone grasps the form of a Buddha land and says: 'I have achieved a pure Buddha land,' then what they say is not true.
As the sutra (Sutra, a religious text) says: 'Why is that? Subhuti (Subhuti, a disciple of the Buddha)! What the Tathagata speaks of as the adornment of a Buddha land is actually not adornment; it is only named the adornment of a Buddha land.' Why is it said in this way? Because the verse says, 'Not by clinging to form as the primary entity, nor by clinging to the idea of elaborate adornment.' There are two kinds of adornment: one is adornment of form, and the other is adornment of the ultimate meaning. Therefore, it is said not to cling to elaborate adornment. Furthermore, the so-called non-adorned Buddha land has no specific form, so it is not clinging to the adornment of form. Such non-clinging to adornment is the true, ultimate adornment. Why is that? Because all merits accomplish adornment. If someone distinguishes a Buddha land as having conditioned form and says: 'I have achieved a pure Buddha land,' then that Bodhisattva (Bodhisattva, a being who is on the path to Buddhahood) dwells in the realm of form and other such realms, giving rise to such a thought. To prevent this, the sutra says: 'Therefore, Subhuti! All Bodhisattvas Mahasattvas (Mahasattva, great being), should give rise to a pure mind in this way, but without dwelling anywhere. Do not give rise to a mind dwelling in form, do not give rise to a mind dwelling in sound, smell, taste, touch, or dharma (Dharma, the teachings of the Buddha); one should give rise to their mind without dwelling anywhere.' Earlier it was said: 'How does one enjoy the reward of happiness, the Buddha attains the body of the self-existent Dharma King? Why do other worlds again consider him to be the Dharma King?' To dispel this doubt, it is said that the Buddha's body, which enjoys the reward of happiness, is like Mount Sumeru (Sumeru, the central world-mountain in Buddhist cosmology), it is a matter of reflection. What is the meaning of this? The verse says:
Like Mount Sumeru, without being grasped, So too is the enjoyment of reward, Far removed from all defilements, And conditioned dharmas.
What is the meaning of this? Just as Mount Sumeru is powerful and lofty, therefore it is called great, but it does not grasp the essence of the mountain, thinking 'I am Mount Sumeru,' because it has no discriminating mind. The Buddha who enjoys the reward of happiness is also like this, because he has attained the supreme body of the Dharma King, therefore he is called great, but he does not grasp the essence of the Dharma King, thinking 'I am the Dharma King.'
法王。」以無分別故。何故無分別？以無分別故。
如經「何以故？佛說非身，是名大身。彼身非身，是名大身」故。何故如是說？偈言「遠離於諸漏，及有為法故」。彼受樂報佛體離於諸漏，若如是即無有物，若如是即名有物，以唯有清凈身故，以遠離有為法故。以是義故，實有我體，以不依他緣住故。
金剛般若波羅蜜經論捲上 大正藏第 25 冊 No. 1511 金剛般若波羅蜜經論
金剛般若波羅蜜經論卷中
天親菩薩造
元魏天竺三藏菩提流支譯
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所恒河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。』佛告須菩提：『以七寶滿爾所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。』」
論曰：前已說多福德譬喻，何故此中復說？偈言：
說多義差別， 亦成勝挍量； 後福過於前，
【現代漢語翻譯】 現代漢語譯本
『法王』，因為沒有分別的緣故。為什麼沒有分別？因為沒有分別的緣故。 如經文所說：『為什麼呢？佛說非身，這叫做大身。那個身不是身，這叫做大身。』所以這樣說。為什麼這樣說？偈頌說：『遠離一切煩惱，以及有為法。』那承受快樂果報的佛體遠離一切煩惱，如果這樣說就好像什麼都沒有，如果這樣說就好像有什麼，因為只有清凈身，因為遠離有為法。因為這個緣故，確實有我的本體，因為不依賴其他因緣而存在。 《金剛般若波羅蜜經論》捲上 大正藏第25冊 No. 1511 《金剛般若波羅蜜經論》 《金剛般若波羅蜜經論》卷中 天親菩薩（Vasubandhu）造 元魏天竺三藏菩提流支（Bodhiruci）譯 經文說：『佛說：「須菩提（Subhuti）！如果像恒河（Ganges River）中所有的沙子那麼多，像這些沙子一樣多的恒河，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（World-Honored One）！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那些恒河沙子一樣多的世界來佈施諸佛如來（Tathagata）。須菩提！你認為怎麼樣？那些善男子善女人得到的福德多嗎？」須菩提說：「非常多。世尊！那些善男子善女人得到的福德非常多。」佛告訴須菩提：「用七寶裝滿像那些恒河沙子一樣多的世界來進行佈施，如果善男子善女人對於這個法門，乃至受持四句偈等，為他人解說，那麼這個福德勝過前面的福德無量阿僧祇（asamkhya，無數）。」』 論中說：前面已經說了很多福德的譬喻，為什麼這裡又說呢？偈頌說： 說明多種意義的差別，也成就殊勝的比較衡量；後面的福德超過前面的福德。
【English Translation】 English version
'Dharma King,' because there is no discrimination. Why is there no discrimination? Because there is no discrimination. As the sutra says, 'Why? The Buddha said that what is not a body is called the Great Body. That body which is not a body is called the Great Body.' That's why it is said like this. Why is it said like this? The verse says, 'Far from all outflows and conditioned dharmas.' That Buddha-body which receives the reward of bliss is far from all outflows. If it is like this, it is as if there is nothing. If it is like this, it is as if there is something, because there is only a pure body, because it is far from conditioned dharmas. For this reason, there is indeed a self-nature, because it does not depend on other conditions to abide. Diamond Prajna Paramita Sutra Treatise, Volume 1 Taisho Tripitaka Volume 25 No. 1511 Diamond Prajna Paramita Sutra Treatise Diamond Prajna Paramita Sutra Treatise, Volume 2 Composed by Bodhisattva Vasubandhu (Tiantian Pusa) Translated by Tripitaka Bodhiruci (Putiliuzhi) of Yuan Wei from India The Sutra says: 'The Buddha said: 'Subhuti! If there were as many sands as there are in the Ganges River, and as many Ganges Rivers as there are sands, what do you think? Are the sands of these Ganges Rivers numerous or not?' Subhuti said: 'Very numerous, World-Honored One! The Ganges Rivers alone are countless, let alone their sands!' The Buddha said: 'Subhuti! I now tell you the truth. If a good man or good woman were to fill worlds as numerous as the sands of those Ganges Rivers with the seven treasures and give them as offerings to all Buddhas Tathagatas. 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 told Subhuti: 'If one were to fill worlds as numerous as the sands of those Ganges Rivers with the seven treasures and use them for giving, if a good man or good woman, with regard to this Dharma-gate, were to receive and uphold even a four-line verse and explain it to others, then this merit would surpass the previous merit by immeasurable asamkhyas.' The Treatise says: Previously, many metaphors of merit have been explained, why is it explained again here? The verse says: Explaining the differences of many meanings, also accomplishes a superior comparison and measurement; the later merit surpasses the previous merit.
故重說勝喻。
此義云何？前說三千世界譬喻明福德多，今重說無量三千世界故。何故不先說此喻？為漸化眾生令生信心上妙義故。又前未顯以何等勝功德能得大菩提故，以此喻成彼功德，是故重說勝喻。
經曰：「『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。』『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！』『何以故？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。』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：云何成彼勝福？偈言：
尊重於二處，
【現代漢語翻譯】 現代漢語譯本： 因此，再次宣說殊勝的比喻。
此中的含義是什麼呢？之前所說的以三千世界為譬喻，是爲了說明福德之多，現在再次宣說無量三千世界。為什麼不先說這個比喻呢？爲了逐步教化眾生，使他們對殊勝微妙的意義生起信心。而且之前沒有顯明以何種殊勝的功德能夠獲得大菩提（Mahabodhi，偉大的覺悟），因此用這個比喻來成就那樣的功德，所以再次宣說殊勝的比喻。
經中說：『再者，須菩提（Subhuti）！無論在什麼地方宣說這個法門，乃至僅僅是四句偈等，應當知道這個地方，一切世間的天（Deva）、人（Manusya）、阿修羅（Asura）都應當像供養佛塔寺廟一樣供養它，更何況有人能夠完全接受、持誦這部經。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，就如同有佛一樣，應當像尊重佛一樣尊重它。』當時，須菩提（Subhuti）對佛說：『世尊！應當如何稱呼這個法門？我們應當如何奉行和受持？』佛告訴須菩提（Subhuti）：『這個法門名為「金剛般若波羅蜜（Vajracchedika-prajnaparamita）」，你們應當用這個名字來奉行和受持。為什麼呢？須菩提（Subhuti）！佛所說的般若波羅蜜（Prajnaparamita），就不是般若波羅蜜（Prajnaparamita）。須菩提（Subhuti）！你認為怎麼樣？如來（Tathagata）有所說法嗎？』須菩提（Subhuti）說：『世尊！如來（Tathagata）沒有說法。』『須菩提（Subhuti）！你認為怎麼樣？三千大千世界中所有的微塵，算多嗎？』須菩提（Subhuti）說：『那些微塵非常多。世尊！』『為什麼呢？須菩提（Subhuti）！這些微塵，如來說不是微塵，這才叫做微塵。如來說世界，不是世界，這才叫做世界。』佛說：『須菩提（Subhuti）！你認為怎麼樣？可以用三十二大丈夫相來觀察如來（Tathagata）嗎？』須菩提（Subhuti）說：『不能。世尊！為什麼呢？如來說三十二大丈夫相，就不是相，這才叫做三十二大丈夫相。』
論中說：如何成就那殊勝的福德呢？偈頌說：
在兩個地方要尊重，
【English Translation】 English version: Therefore, the excellent metaphor is explained again.
What is the meaning of this? The previous metaphor of the three thousand worlds was to illustrate the abundance of merit. Now, the immeasurable three thousand worlds are mentioned again. Why wasn't this metaphor mentioned earlier? It was to gradually transform sentient beings, enabling them to develop faith in the supreme and subtle meaning. Furthermore, it was not previously revealed what kind of excellent merit could attain Great Bodhi (Mahabodhi, Great Enlightenment). Therefore, this metaphor is used to establish that merit, and thus the excellent metaphor is explained again.
The Sutra says: 'Furthermore, Subhuti! Wherever this Dharma-door is spoken, even if it is just a four-line verse, know that in that place, all beings in the world, including Devas (Deva, gods), Manusyas (Manusya, humans), and Asuras (Asura, demigods), should make offerings as if to a Buddha's stupa or temple. How much more so if someone can fully receive, uphold, read, and recite this Sutra. Subhuti! Know that this person has achieved the most supreme, foremost, and rare Dharma. Wherever this Sutra is located, it is as if the Buddha is present, and one should respect it as one would respect the Buddha.' At that time, Subhuti (Subhuti) said to the Buddha: 'World Honored One! What should this Dharma-door be called? How should we practice and uphold it?' The Buddha told Subhuti (Subhuti): 'This Dharma-door is called the 'Vajracchedika-prajnaparamita (Vajracchedika-prajnaparamita, Diamond Perfection of Wisdom Sutra),' and you should practice and uphold it by this name. Why? Subhuti (Subhuti)! The Prajnaparamita (Prajnaparamita, Perfection of Wisdom) spoken by the Buddha is not the Prajnaparamita (Prajnaparamita). Subhuti (Subhuti)! What do you think? Does the Tathagata (Tathagata, Thus Come One) have any Dharma to speak?' Subhuti (Subhuti) said: 'World Honored One! The Tathagata (Tathagata) has no Dharma to speak.' 'Subhuti (Subhuti)! What do you think? Are the dust particles in the three thousand great thousand worlds numerous?' Subhuti (Subhuti) said: 'Those dust particles are very numerous, World Honored One!' 'Why? Subhuti (Subhuti)! These dust particles, the Tathagata (Tathagata) says are not dust particles; that is why they are called dust particles. The Tathagata (Tathagata) speaks of a world, but it is not a world; that is why it is called a world.' The Buddha said: 'Subhuti (Subhuti)! What do you think? Can the Tathagata (Tathagata) be seen by the thirty-two major marks of a great man?' Subhuti (Subhuti) said: 'No, World Honored One! Why? The Tathagata (Tathagata) says that the thirty-two major marks of a great man are not marks; that is why they are called the thirty-two major marks of a great man.'
The Treatise says: How is that excellent merit accomplished? The verse says:
Respect in two places,
因習證大體； 彼因習煩惱， 此降伏染福。
此義云何？尊重於二處者，一者所說處，隨何等處說此經，令生尊重奇特相故；二者能說人，隨何等人能受持及說，以尊重經論故，非七寶等隨何處舍、隨何人能捨，如是生敬重故，此法門與一切諸佛如來證法作勝因故。如經「須菩提言：世尊！如來無所說法故」，此義云何？無有一法唯獨如來說、余佛不說故。彼珍寶佈施福德是染煩惱因，以能成就煩惱事故。此因示現遠離煩惱因故，是故說地微塵喻。如經「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」故。何故如是說？彼微塵非貪等煩惱體，以是義故名為地微塵，故彼世界非煩惱染因界，是故說世界。此明何義？彼福德是煩惱塵染因，是故於外無記塵，彼福德善根為近，何況此福德能成佛菩提故，及成就大丈夫相福德中勝故。是故受持演說此法門，能成佛菩提勝彼福德。何以故？彼相於佛菩提非相故，以彼非法身故。是故說大丈夫相，以彼相故。此受持及說福德能成佛菩提，是故彼非勝故。又彼福德能降伏珍寶等福，何況此福故能降伏，是故此福最近最勝。如是彼檀等福德中，此福德最，如是成已。
經曰：「佛言：『須菩提！若有善男子善女人以恒河沙等身命布
【現代漢語翻譯】 現代漢語譯本 因修習而證得大體。 彼（珍寶佈施）因修習而增長煩惱，此（受持演說此法門）降伏染污的福德。
此義如何解釋？尊重體現在兩個方面：一是所說的處所，無論在什麼地方宣說此經，都能令人產生尊重和驚奇之感；二是能說之人，無論何人能夠受持和宣說此經，都是因為尊重經論的緣故。不是因為七寶等無論在哪裡捨棄、無論何人能夠捨棄，就能如此生起敬重之心。此法門能為一切諸佛如來證得佛法，作為殊勝的因緣。如經中所說：『須菩提言：世尊！如來無所說法故』，此義如何解釋？沒有一種法是唯獨如來說、其他佛不說的情況。 彼（珍寶）佈施的福德是染污煩惱的因，因為它能成就煩惱之事。此（受持演說此法門）因顯示遠離煩惱之因，所以用微塵來比喻。如經中所說：『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』。為何如此說？彼微塵不是貪等煩惱的本體，因此名為地微塵，故彼世界不是煩惱染污的界限，所以說世界。這說明什麼道理？彼福德是煩惱塵染的因，所以對外在的無記之塵，彼福德善根是相近的，更何況此福德能成就佛菩提，以及成就大丈夫相中殊勝的福德。因此，受持演說此法門，能成就佛菩提，勝過彼（珍寶佈施）福德。為何如此說？彼（大丈夫）相對於佛菩提來說並非真實的相，因為它不是法身。所以說大丈夫相，是因為彼（大丈夫）相的緣故。此（受持及說）福德能成就佛菩提，因此彼（珍寶佈施）並非殊勝。而且彼（珍寶）福德能降伏珍寶等福，更何況此（受持演說此法門）福德能降伏（煩惱），因此此福德最近最殊勝。如此，彼檀那（佈施）等福德中，此福德最為殊勝，如此成就。
經中說：『佛言：『須菩提！若有善男子善女人以恒河沙等身命布』
【English Translation】 English version Through practice, one realizes the essence. That (giving of treasures) through practice increases afflictions; this (receiving and expounding this Dharma gate) subdues defiled merit.
What is the meaning of this? Respect is shown in two aspects: first, the place where it is spoken; wherever this sutra is spoken, it causes respect and wonder to arise; second, the person who can speak it; whoever can uphold and expound this sutra does so because of respect for the sutras and treatises. It is not because treasures, etc., are abandoned anywhere, or because anyone can abandon them, that such respect arises. This Dharma gate serves as a supreme cause for all Buddhas and Tathagatas to realize the Dharma. As the sutra says, 'Subhuti (one of the principal disciples of the Buddha) said: World Honored One! The Tathagata (another name of the Buddha) has not spoken any Dharma,' what is the meaning of this? There is no Dharma that only the Tathagata speaks and other Buddhas do not speak. The merit of giving treasures is a cause of defiled afflictions because it can accomplish the affairs of afflictions. This (receiving and expounding this Dharma gate) cause shows the cause of being away from afflictions, therefore the analogy of dust particles is used. As the sutra says, 'Subhuti! These dust particles, as the Tathagata said, are not dust particles; they are called dust particles. The Tathagata said the world is not the world; it is called the world.' Why is it said like this? Those dust particles are not the substance of greed and other afflictions, therefore they are called earth dust particles, so that world is not the boundary of defiled afflictions, therefore it is called the world. What meaning does this clarify? That merit is the cause of defilement by the dust of afflictions, so for external, non-specified dust, that merit of good roots is close; how much more so this merit can accomplish Buddha's Bodhi (enlightenment), and accomplish the supreme merit among the marks of a great man. Therefore, receiving, upholding, and expounding this Dharma gate can accomplish Buddha's Bodhi, surpassing that (giving of treasures) merit. Why is it said like this? That (great man's) mark is not a true mark in relation to Buddha's Bodhi, because it is not the Dharmakaya (Dharma body). Therefore, it is said to be the mark of a great man, because of that (great man's) mark. This (receiving and expounding) merit can accomplish Buddha's Bodhi, therefore that (giving of treasures) is not supreme. Moreover, that (giving of treasures) merit can subdue the merit of treasures, etc., how much more so this (receiving and expounding this Dharma gate) merit can subdue (afflictions), therefore this merit is the closest and most supreme. Thus, among the merits of Dana (giving), etc., this merit is the most supreme, thus accomplished.
The sutra says: 'The Buddha said: 'Subhuti! If there are good men and good women who give as many lives as the sands of the Ganges River'
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，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：自下經文，重明彼福德中此福轉勝。此義云何？偈言：
苦身勝於彼， 希有及上義， 彼智岸難量， 亦不同余法。 堅實解深義， 勝餘修多羅， 大因及清凈， 福中勝福德。
此二偈說何義？捐捨身
【現代漢語翻譯】 現代漢語譯本：佛說：『須菩提，如果還有人在這法門中，乃至僅僅受持四句偈等，為他人解說，那他的福德非常多，多到無法用阿僧祇（asaṃkhya，無數）來衡量。』當時，須菩提（Subhūti，佛陀的十大弟子之一，以解空第一著稱）聽了這部經，深刻理解其中的含義，激動得流下眼淚，他擦著眼淚對佛說：『希有啊，婆伽婆（Bhagavān，世尊）！希有啊，修伽陀（Sugata，如來）！佛所說的如此甚深的法門，我自從得到慧眼以來，從未聽聞過這樣的法門。』 『為什麼呢？須菩提！佛所說的般若波羅蜜（Prajñāpāramitā，通過智慧到達彼岸）即非般若波羅蜜。』『世尊！如果有人聽聞這部經，以清凈的信心，就能生出實相，應當知道這個人成就了第一希有的功德。世尊！這實相，實際上就是非相，所以如來說名為實相實相。世尊！我現在聽聞這樣的法門，相信、理解、受持，還不算困難；如果未來世有眾生，聽聞這個法門，相信、理解、受持，這個人就是第一希有。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？我相即是非相，人相、眾生相、壽者相即是非相。為什麼呢？離開一切諸相，就名為諸佛。』 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希有。為什麼呢？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，那無量諸佛也說波羅蜜，這名為第一波羅蜜。』」
論曰：從下面的經文開始，再次說明在那福德之中，這福德更加殊勝。這意義是什麼呢？偈頌說：
苦身勝於彼， 希有及上義， 彼智岸難量， 亦不同余法。 堅實解深義， 勝餘修多羅， 大因及清凈， 福中勝福德。
這兩偈頌說明什麼意義？捐捨身體
【English Translation】 English version: The Buddha said, 'Furthermore, Subhūti (Subhūti, one of the ten principal disciples of the Buddha, known for his understanding of emptiness), if someone, within this Dharma teaching, even upholds and recites four lines of a verse and explains them to others, their merit will be exceedingly great, immeasurable by asaṃkhya (asaṃkhya, countless).' At that time, Subhūti, upon hearing this sūtra, deeply understood its meaning, and with tears of sorrow and joy, he wiped his tears and said to the Buddha, 'Rare indeed, Bhagavān (Bhagavān, World-Honored One)! Rare indeed, Sugata (Sugata, Thus Gone One)! The Dharma teaching spoken by the Buddha is so profound that since I attained the eye of wisdom, I have never heard such a Dharma teaching.' 'Why is that? Subhūti! The Prajñāpāramitā (Prajñāpāramitā, Perfection of Wisdom) spoken by the Buddha is not Prajñāpāramitā.' 'World-Honored One! If someone hears this sūtra and with pure faith, then the true aspect arises, it should be known that this person has accomplished the foremost and rarest merit. World-Honored One! This true aspect is actually a non-aspect, therefore the Tathāgata calls it the true aspect, true aspect. World-Honored One! It is not difficult for me to hear such a Dharma teaching now, to believe, understand, and uphold it; but if in the future there are beings who hear this Dharma teaching, believe, understand, and uphold it, that person will be the foremost and rarest. Why is that? Because this person has no self-image, person-image, sentient being-image, or life-span-image. Why is that? The self-image is a non-image, the person-image, sentient being-image, and life-span-image are non-images. Why is that? To be apart from all images is called all Buddhas.' The Buddha told Subhūti, 'It is so, it is so. If someone hears this sūtra and is not alarmed, not frightened, not afraid, it should be known that this person is exceedingly rare. Why is that? Subhūti! The Tathāgata speaks of the foremost pāramitā, which is not the foremost pāramitā. The Tathāgata speaks of the foremost pāramitā, and the immeasurable Buddhas also speak of pāramitā, this is called the foremost pāramitā.'"
Treatise says: From the following sutra text, it is reiterated that within that merit, this merit is even more superior. What is the meaning of this? The verse says:
Suffering the body surpasses that, Rare and supreme meaning, That wisdom's shore is difficult to measure, Also different from other dharmas. Firmly understanding profound meaning, Surpasses other sutras, Great cause and purity, Among merits, the supreme merit.
What meaning do these two verses explain? Giving up the body
命，重於舍資生珍寶等。彼如是舍無量身命果報福德，此福德勝彼福。何以故？彼捨身命苦身心故，何況為法舍故。念彼身苦，慧命須菩提尊重法故，悲泣流淚。如經「爾時須菩提聞說是經，深解義趣，涕淚悲泣」故。此法門希有。何以故？尊者須菩提雖有智眼，昔來未曾得聞，是故希有。如經「我從昔來所得慧眼，未曾得聞如是法門」故。又此法門第一，以說名般若波羅蜜故。此云何成？以上義故。如經「何以故？須菩提！佛說般若波羅蜜即非般若波羅蜜」故。何故如是說？彼智岸故。彼智岸無人能量，是故非波羅蜜。又此法門不同。何以故？此中有實相故。餘者非實相，除佛法余處無實故。以彼處未曾有、未曾生信，以是義故。如經「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」故。又此法門堅實深妙。何以故？受持此經思量修習，不起我等相故。又不起我等相者，示可取境界不倒相故。我等相即非相者，示能取境界不倒相故。此二明我空、法空，無我智故。如是次第，如經「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？離此一切諸相則名諸佛」故，如來為須菩提說如是義。驚者，謂非處生懼，是故名驚，以可訶故，
【現代漢語翻譯】 現代漢語譯本：生命比佈施資生珍寶等更為重要。那人如此佈施無量身命所獲得的果報福德，勝過前者。為什麼呢？因為他捨棄身命，身心都受苦，更何況是爲了佛法而捨棄呢。須菩提尊者想到他身受的苦，又尊重慧命佛法，所以悲傷哭泣。如經文所說：『當時須菩提聽聞這部經，深刻理解其中的意義和旨趣，悲傷地哭泣。』因此，這個法門非常稀有。為什麼呢？因為須菩提尊者雖然有智慧之眼，但過去從來沒有聽聞過，所以覺得稀有。如經文所說：『我從過去以來所獲得的智慧之眼，從未曾聽聞過這樣的法門。』而且這個法門是第一的，因為它被稱為般若波羅蜜（智慧到彼岸）。這是如何成就的呢？因為以上所說的意義。如經文所說：『為什麼呢？須菩提！佛所說的般若波羅蜜，即非般若波羅蜜（智慧到彼岸）。』為什麼要這樣說呢？因為那是智慧的彼岸。那智慧的彼岸是無人可以度量的，所以不是波羅蜜（到彼岸）。而且這個法門是不同的。為什麼呢？因為這裡面有實相（真實的體性）。其餘的不是實相，除了佛法之外，其他地方沒有真實。因為在那些地方，人們未曾有過、未曾生起信心，因為這個緣故。如經文所說：『世尊！如果有人聽聞這部經，信心清凈，就會生起實相，應當知道這個人成就了第一稀有的功德。』而且這個法門堅實而深奧微妙。為什麼呢？因為受持這部經，思量修習，就不會生起我等之相。而且不起我等之相，顯示了可取境界的不顛倒之相。我等之相即非相，顯示了能取境界的不顛倒之相。這二者闡明了我空、法空，是無我之智。像這樣的次第，如經文所說：『為什麼呢？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）。為什麼呢？我相即是非相，人相、眾生相、壽者相即是非相。為什麼呢？離開這一切諸相，就名為諸佛。』如來為須菩提說了這樣的意義。所謂『驚』，是指在不應該恐懼的地方產生恐懼，所以稱為『驚』，因為這是應該呵斥的。
【English Translation】 English version: Life is more important than giving away possessions, precious jewels, and the like. The merit and reward of giving away countless lives in this way surpasses the former. Why? Because he gives up his life, and his body and mind suffer, how much more so when giving up for the sake of the Dharma. The Venerable Subhuti, thinking of the suffering he endured and respecting the wisdom-life Dharma, wept with sorrow. As the sutra says: 'At that time, Subhuti, hearing this sutra, deeply understood its meaning and purpose, and wept with sorrow.' Therefore, this Dharma gate is extremely rare. Why? Because although the Venerable Subhuti has the eye of wisdom, he has never heard of it before, so it is rare. As the sutra says: 'From the wisdom-eye I have attained in the past, I have never heard of such a Dharma gate.' Moreover, this Dharma gate is the foremost because it is called Prajna Paramita (Perfection of Wisdom). How is this accomplished? Because of the meaning mentioned above. As the sutra says: 'Why? Subhuti! The Prajna Paramita (Perfection of Wisdom) spoken by the Buddha is not Prajna Paramita (Perfection of Wisdom).' Why is it said like this? Because that is the shore of wisdom. That shore of wisdom cannot be measured by anyone, so it is not Paramita (Perfection). Moreover, this Dharma gate is different. Why? Because there is true reality (true nature) in it. The rest are not true reality; there is no truth anywhere other than the Buddha's Dharma. Because in those places, people have never had, never generated faith, for this reason. As the sutra says: 'World Honored One! If someone hears this sutra and has pure faith, then true reality will arise, and it should be known that this person has achieved the first rare merit.' Moreover, this Dharma gate is solid and profound and subtle. Why? Because upholding this sutra, contemplating and practicing it, one will not give rise to the appearance of self and others. Moreover, not giving rise to the appearance of self and others shows the non-inverted appearance of the object that can be grasped. The appearance of self and others, which is non-appearance, shows the non-inverted appearance of the subject that can grasp. These two clarify the emptiness of self and the emptiness of Dharma, which is the wisdom of no-self. In such order, as the sutra says: 'Why? This person has no appearance of self (attachment to self), appearance of person (attachment to person), appearance of sentient beings (attachment to sentient beings), or appearance of lifespan (attachment to lifespan). Why? The appearance of self is non-appearance, and the appearance of person, the appearance of sentient beings, and the appearance of lifespan are non-appearance. Why? Leaving all these appearances is called all Buddhas.' The Tathagata spoke such meaning to Subhuti. 'Alarm' refers to generating fear in a place where there should be no fear, so it is called 'alarm' because it is reprehensible.
如非正道行故。怖者，心體怖故。以起不能斷疑心故，畏者一向怖故。其心畢竟驚怖墮，故遠離彼處。如經「不驚不怖不畏」故。又此法門勝餘修多羅，如經「何以故？須菩提！如來說第一波羅蜜非第一波羅蜜」故。又此法門名為大因，如經「如來說第一波羅蜜者」故。又此法門名為清凈，以無量佛說故。如經「彼無量諸佛亦說波羅蜜，是名第一波羅蜜」故。彼珍寶檀等無如是功德，是故彼福德中此福為勝，如是成已。
論曰：自下經文復為斷疑。云何疑？向說彼身苦，以彼捨身苦身果報而彼福是劣。若爾，依此法門受持演說，諸菩薩行苦行，彼苦行亦是苦果，云何於此法門不成苦果？為斷此疑故。
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、無人相、無眾生相、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、人相、眾生相、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、無人相、無眾生相、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
【現代漢語翻譯】 現代漢語譯本： 因為不是按照正道修行，所以會產生怖畏。『怖』是因為心體感到恐懼。因為生起了無法斷除的疑心，所以『畏』是一直感到恐懼。他們的心最終會驚慌恐懼而墮落，所以要遠離那些地方。正如經文所說：『不驚、不怖、不畏』。而且這個法門勝過其他的修多羅（Sutra，經），正如經文所說：『為什麼呢？須菩提（Subhuti，佛陀的弟子）！如來說第一波羅蜜（Paramita，到彼岸），並非第一波羅蜜』。而且這個法門被稱為大因，正如經文所說：『如來說第一波羅蜜』。而且這個法門被稱為清凈，因為無量的佛都在說這個法門。正如經文所說：『那些無量的諸佛也在說波羅蜜，這就是第一波羅蜜』。那些珍寶、檀木等沒有這樣的功德，所以那些福德中，這個福德最為殊勝，就這樣成就了。
論曰：從下面的經文開始，是爲了斷除疑惑。什麼樣的疑惑呢？之前說他們身體受苦，因為他們捨棄身體而受苦，這種身體的果報是低劣的。如果是這樣，依靠這個法門受持演說，諸位菩薩修行苦行，那些苦行也是苦果，為什麼在這個法門中不會成為苦果呢？爲了斷除這個疑惑。
經曰：『須菩提！如來說忍辱波羅蜜，即非忍辱波羅蜜。為什麼呢？須菩提！如我昔為歌利王（Kali Raja，一位殘暴的國王）割截身體，我于爾時無我相、無人相、無眾生相、無壽者相，無相亦非無相。為什麼呢？須菩提！我于往昔節節支解時，若有我相、人相、眾生相、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、無人相、無眾生相、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（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。為什麼呢？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
【English Translation】 English version: Because one does not practice according to the right path, fear arises. 'Fear' is because the mind-body feels afraid. Because the doubt that cannot be eliminated arises, 'dread' is the continuous feeling of fear. Their minds will ultimately panic and fall, so they should stay away from those places. As the Sutra says: 'Not alarmed, not afraid, not dreading.' Moreover, this Dharma (teaching) surpasses other Sutras, as the Sutra says: 'Why? Subhuti (Buddha's disciple)! The Tathagata (Buddha) says the first Paramita (Perfection), is not the first Paramita.' Moreover, this Dharma is called a great cause, as the Sutra says: 'The Tathagata speaks of the first Paramita.' Moreover, this Dharma is called pure, because countless Buddhas speak of it. As the Sutra says: 'Those countless Buddhas also speak of Paramita, this is called the first Paramita.' Those treasures, sandalwood, etc., do not have such merit, therefore, among those merits, this merit is the most supreme, thus it is accomplished.
Commentary: The following Sutra text is to resolve doubts. What kind of doubt? Previously, it was said that their bodies suffer, because they give up their bodies and suffer, and the karmic result of this body is inferior. If so, relying on this Dharma to uphold and expound, the Bodhisattvas practice asceticism, those ascetic practices are also suffering results, why would it not become a suffering result in this Dharma?
Sutra: 'Subhuti! The Tathagata speaks of the Perfection of Patience, which is not the Perfection of Patience. Why? Subhuti! As I was formerly dismembered by King Kali (Kali Raja, a cruel king), at that time I had no concept of self, no concept of person, no concept of sentient being, no concept of lifespan, no concept of form, nor non-form. Why? Subhuti! When I was dismembered joint by joint in the past, if I had a concept of self, a concept of person, a concept of sentient being, a concept of lifespan, I should have generated anger. Subhuti! Also, remember the past, when I was a Patience Immortal for five hundred lifetimes, in those lifetimes I had no concept of self, no concept of person, no concept of sentient being, no concept of lifespan. Therefore, Subhuti! Bodhisattvas should abandon all forms and generate the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete and perfect enlightenment). Why? If the mind has attachment, then it is non-attachment. One should not dwell on form to generate the mind, one should not dwell on sound, smell, taste, touch, or Dharma to generate the mind, one should generate a mind that dwells nowhere, therefore the Buddha says the Bodhisattva's mind does not
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！一切眾生相即是非相。何以故？如來說一切眾生即非眾生。』」
論曰：此示何義？偈言：
能忍于苦行， 以苦行有善， 彼福不可量， 如是最勝義。 離我及恚相， 實無于苦惱， 共樂有慈悲， 如是苦行果。
此二偈說何義？雖此苦行同于苦果，而此苦行不疲惓，以有羼提波羅蜜名為第一故。彼岸有二種義：一者波羅蜜清凈善根體；二者彼岸功德不可量。如經「即非波羅蜜」故。非波羅蜜者，無人知彼功德岸故。言非波羅蜜，是故為得第一法。此苦行勝彼捨身，何況離我相、瞋恚相故。又此行無苦，不但無苦，及有樂，以有慈悲故。如經「我于爾時無我相，乃至無相亦非無相」故。此明慈悲心相應，故如是說。若有菩薩不離我相等，彼菩薩見苦行苦，亦欲舍菩提心，為彼故說。如經「是故須菩提！菩薩應離一切相」等。此明何義？未生第一菩提心者有如是過，為防此過。偈言：
為不捨心起， 修行及堅固； 為忍波羅蜜， 習彼能學心。
此義云何？為何等心起行相而修行？為何等心不捨相？偈言「為忍波羅蜜，習彼能學心」故。又第一義心者，已入初地得羼提波羅蜜故。此
【現代漢語翻譯】 現代漢語譯本：『以色佈施。須菩提（Subhuti，佛陀的弟子）！菩薩爲了利益一切眾生，應當這樣佈施。』須菩提言：『世尊（Bhagavan，對佛陀的尊稱）！一切眾生相即是非相。為什麼呢？如來（Tathagata，佛陀的稱號之一）說一切眾生即非眾生。』
論曰：這顯示了什麼意義？偈頌說：
『能忍受于苦行，因為苦行有善， 那福德不可衡量，這是最殊勝的意義。 遠離我及嗔恚相，實際上沒有苦惱， 共同快樂有慈悲，這是苦行的結果。』
這兩首偈頌說了什麼意義？雖然這種苦行類似於苦果，但這種苦行不會疲倦，因為它具有羼提波羅蜜（Ksanti-paramita，忍辱波羅蜜）的名稱，所以是第一。彼岸有兩種含義：一是波羅蜜清凈善根的本體；二是彼岸的功德不可衡量。如經文所說『即非波羅蜜』。之所以說非波羅蜜，是因為沒有人知道彼岸的功德。說非波羅蜜，是爲了獲得第一法。這種苦行勝過捨身，更何況遠離了我相、嗔恚相。而且這種修行沒有痛苦，不僅沒有痛苦，而且有快樂，因為有慈悲。如經文所說『我于爾時無我相，乃至無相亦非無相』。這說明慈悲心相應，所以這樣說。如果有菩薩不離我相等，那菩薩見到苦行就覺得苦，也想捨棄菩提心（Bodhi-citta，菩提心），所以為他們而說。如經文所說『是故須菩提！菩薩應離一切相』等。這說明什麼意義？未生起第一菩提心的人有這樣的過失，爲了防止這種過失。偈頌說：
『爲了不捨棄心而生起，修行並且堅固； 爲了忍辱波羅蜜，學習那種能夠學習的心。』
這是什麼意思？爲了什麼等心生起行相而修行？爲了什麼等心不捨棄相？偈頌說『爲了忍辱波羅蜜，學習那種能夠學習的心』。而且第一義心的人，已經進入初地，得到了羼提波羅蜜。
【English Translation】 English version: 『Giving with form. Subhuti (Buddha's disciple)! Bodhisattvas, for the benefit of all sentient beings, should give in this way.』 Subhuti said: 『World Honored One (Bhagavan, an epithet for the Buddha)! The characteristic of all sentient beings is precisely the characteristic of non-being. Why is that? The Tathagata (one of the Buddha's titles) says that all sentient beings are not sentient beings.』
The treatise says: What does this indicate? The verse says:
『Being able to endure suffering practices, because suffering practices have goodness, That merit is immeasurable, this is the most supreme meaning. Being apart from the characteristics of self and anger, in reality there is no suffering, Sharing joy has loving-kindness and compassion, this is the result of suffering practices.』
What meaning do these two verses convey? Although this suffering practice is similar to the result of suffering, this suffering practice is not tiring, because it has the name of Ksanti-paramita (patience paramita), therefore it is the first. The other shore has two meanings: one is the essence of the paramita's pure good roots; the other is that the merit of the other shore is immeasurable. As the sutra says, 『is not paramita.』 The reason for saying it is not paramita is because no one knows the shore of that merit. Saying it is not paramita is for the sake of obtaining the first Dharma. This suffering practice surpasses giving up the body, let alone being apart from the characteristics of self and anger. Moreover, this practice has no suffering, not only no suffering, but also has joy, because it has loving-kindness and compassion. As the sutra says, 『At that time, I had no characteristic of self, and even no characteristic of non-being.』 This explains that it corresponds to the mind of loving-kindness and compassion, therefore it is said in this way. If there are Bodhisattvas who are not apart from the characteristics of self and so on, then those Bodhisattvas see suffering practices as suffering, and also want to abandon Bodhi-citta (the mind of enlightenment), so it is said for them. As the sutra says, 『Therefore, Subhuti! Bodhisattvas should be apart from all characteristics』 and so on. What meaning does this explain? Those who have not generated the first Bodhi-citta have such faults, in order to prevent these faults. The verse says:
『In order not to abandon the mind, arising, practicing, and being firm; For the sake of patience paramita, learning that able-to-learn mind.』
What does this mean? For what kind of mind does the aspect of practice arise and practice? For what kind of mind does one not abandon the aspect? The verse says, 『For the sake of patience paramita, learning that able-to-learn mind.』 Moreover, those with the mind of the first meaning have already entered the first ground and obtained Ksanti-paramita.
名不住心，如經「是故須菩提！菩薩應離一切相發阿耨多羅三藐三菩提心」故。何以故？示不住生心義故。若心住於色等法，彼心不住佛菩提，此明不住心行於佈施。此經文說不住心起行方便，以檀波羅蜜攝六波羅蜜故。云何為利益眾生修行，而不名住于眾生事？為斷此疑，如經「須菩提！菩薩為利益一切眾生，應如是佈施」故。此明何義？偈言：
修行利眾生， 如是因當識； 眾生及事相， 遠離亦應知。
此義云何？利益是因體故。彼修行利益眾生，非取眾生相事故。何者是眾生事？偈言：
假名及陰事， 如來離彼相； 諸佛無彼二， 以見實法故。
此說何義？名相眾生及彼陰事故。云何彼修行遠離眾生事相？即彼名相相非相，以無彼實體故。以是義故，眾生即非眾生。以何等法？謂五陰名眾生。彼五陰無眾生體，以無實故。如是明法無我、人無我。何以故？一切諸佛如來遠離一切相故。此句明彼二相不實，偈言「如來離彼相，諸佛無彼二」，以見實法故。此說何義？若彼二實有者，諸佛如來應有彼二相。何以故？諸佛如來實見故。
經曰：「『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。』」
論曰：
【現代漢語翻譯】 現代漢語譯本： 不住於心，正如經文所說：『所以，須菩提！（Subhuti，佛陀的弟子）菩薩應當離開一切表象，發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。』為什麼呢？這是爲了顯示不住于生起心的意義。如果心執著於色等法，那麼這個心就不能安住于佛菩提（Buddha-bodhi，佛的智慧）。這說明不住於心而行佈施。這段經文說明不住於心而起行的方便，因為檀波羅蜜（dāna-pāramitā，佈施波羅蜜）統攝了六波羅蜜（ṣaṭ-pāramitā，六種到達彼岸的方法）。怎樣才能爲了利益眾生而修行，卻不被認為是執著于眾生之事呢？爲了斷除這個疑惑，正如經文所說：『須菩提！菩薩爲了利益一切眾生，應當這樣佈施。』這說明什麼意義呢？偈頌說： 修行利益眾生， 如此因應當知； 眾生及事相， 遠離也應知。 這句偈頌是什麼意思呢？利益是根本的原因。那修行利益眾生，不是執取眾生的表象和事情。什麼是眾生之事呢？偈頌說： 假名及陰事， 如來離彼相； 諸佛無彼二， 以見實法故。 這說明什麼意義呢？就是名相眾生以及他們的五陰（pañca-skandha，構成個體的五種要素）之事。那修行者如何遠離眾生之事相呢？就是那些名相，相即非相，因為沒有它們的實體。因為這個緣故，眾生即非眾生。以什麼法來說呢？就是用五陰來稱作眾生。那五陰沒有眾生的實體，因為沒有真實性。這樣就明白了法無我（dharma-nairātmya，諸法無自性）和人無我（pudgala-nairātmya，個體無自性）。為什麼呢？因為一切諸佛如來都遠離一切表象。這句話說明那兩種表象是不真實的，偈頌說『如來離彼相，諸佛無彼二』，因為見到真實之法。這說明什麼意義呢？如果那兩種表象是真實存在的，諸佛如來應該具有那兩種表象。為什麼呢？因為諸佛如來真實地見到了一切。 經文說：『須菩提！如來是真語者、實語者、如語者、不異語者。須菩提！如來所得之法，所說之法無實、無妄語。』 論曰：
【English Translation】 English version: Not dwelling in the mind, as the sutra says, 'Therefore, Subhuti! A Bodhisattva (bodhi-sattva, an enlightened being) should generate the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment) by separating from all forms.' Why? This is to show the meaning of not dwelling in the arising of the mind. If the mind dwells on form and other dharmas (dharma, teachings or phenomena), that mind does not dwell in Buddha-bodhi (Buddha-bodhi, the wisdom of the Buddha). This clarifies not dwelling in the mind while practicing giving. This sutra passage explains the skillful means of acting without dwelling in the mind, because Dāna-pāramitā (dāna-pāramitā, the perfection of giving) encompasses the six pāramitās (ṣaṭ-pāramitā, six perfections). How can one practice for the benefit of sentient beings without being considered attached to the affairs of sentient beings? To dispel this doubt, as the sutra says, 'Subhuti! A Bodhisattva, for the benefit of all sentient beings, should give in this way.' What meaning does this clarify? The verse says: Practicing to benefit sentient beings, This cause should be recognized; Sentient beings and their affairs, Separating from them should also be known. What is the meaning of this verse? Benefit is the fundamental cause. That practice benefits sentient beings, not by grasping the appearances and affairs of sentient beings. What are the affairs of sentient beings? The verse says: False names and the affairs of the skandhas (pañca-skandha, the five aggregates), The Tathagata (tathāgata, 'one who has thus gone' or 'one who has thus arrived', referring to the Buddha) is apart from those appearances; All Buddhas are without those two, Because they see the real dharma. What meaning does this explain? It refers to the nominal sentient beings and their affairs of the five skandhas (pañca-skandha, the five aggregates that constitute an individual). How does that practitioner separate from the affairs and appearances of sentient beings? It is that those names and appearances, appearances that are not appearances, because they have no substance. Because of this meaning, sentient beings are not sentient beings. By what dharma is this said? It is by calling the five skandhas sentient beings. Those five skandhas have no substance of sentient beings, because they have no reality. Thus, it clarifies dharma-nairātmya (dharma-nairātmya, the selflessness of phenomena) and pudgala-nairātmya (pudgala-nairātmya, the selflessness of persons). Why? Because all Buddhas and Tathagatas are apart from all appearances. This sentence clarifies that those two appearances are not real, the verse says, 'The Tathagata is apart from those appearances, all Buddhas are without those two,' because they see the real dharma. What meaning does this explain? If those two appearances were real, the Buddhas and Tathagatas should have those two appearances. Why? Because the Buddhas and Tathagatas truly see everything. The sutra says: 'Subhuti! The Tathagata speaks truthfully, speaks factually, speaks accordingly, and does not speak differently. Subhuti! The dharma attained by the Tathagata, the dharma spoken is neither real nor false.' The treatise says:
此中有疑于證果中無道，云何彼于果能作因？為斷此疑，如經「須菩提！如來是真語者、實語者、如語者、不異語者」故。此四句說何等義？偈言：
果雖不住道， 而道能為因； 以諸佛實語， 彼智有四種。
此義云何？彼境界有四種，是故如來有四種實語。云何四種？偈言：
實智及小乘， 說摩訶衍法， 及一切授記， 以不虛說故。
此明何義？以如來實智，不妄說佛菩提，及小乘、大乘、授記之事皆不妄說，以是四境故。次第說四語，如經「須菩提！如來是真語者、實語者、如語者、不異語者」故。不妄說小乘者，說小乘苦諦等唯是諦故。不妄說大乘者，說法無我真如故，真如者即是真如故。不妄說授記者，一切過去未來現在授記故。如彼義，如是說，不顛倒故。經復言「須菩提！如來所得法，所說法無實、無妄語」者。何故如是說？偈言：
隨順彼實智， 說不實不虛； 如聞聲取證， 對治如是說。
此義云何？諸佛所說法，此法不能得彼法。而隨順義故，以所說法不能得彼證法。何以故？如所聞聲無如是義故，是故無實。以此所說法，隨順彼證法，是故無妄語。若爾，何故說如來所得法、所說法？以依字句說故。何故如來前說如來是真語者，復
【現代漢語翻譯】 現代漢語譯本： 如果有人懷疑，在證得果位的過程中沒有『道』（marga，道路、方法），那麼『道』怎麼能在果位上作為因呢？爲了消除這種疑惑，就像經文所說：『須菩提（Subhuti，佛陀的弟子）！如來（Tathagata，佛陀的稱號）是真語者、實語者、如語者、不異語者』。這四句話說明了什麼意義？偈頌說： 『果雖不住道， 而道能為因； 以諸佛實語， 彼智有四種。』 這句偈頌是什麼意思呢？因為果位的境界有四種，所以如來有四種真實之語。是哪四種呢？偈頌說： 『實智及小乘， 說摩訶衍法（Mahayana，大乘）， 及一切授記， 以不虛說故。』 這說明了什麼意義？因為如來的真實智慧，不會虛妄地說佛菩提（Bodhi，覺悟），以及小乘、大乘、授記的事情都不會虛妄地說，因為有這四種境界的緣故，所以依次說四種語，就像經文所說：『須菩提！如來是真語者、實語者、如語者、不異語者』。不說虛妄的小乘，是因為說小乘的苦諦（Dukkha Satya，苦的真理）等都是真實的緣故。不說虛妄的大乘，是因為說法無我（Anatta，非我）真如（Tathata，如是）的緣故，真如就是真如的本性。不說虛妄的授記，是因為一切過去、未來、現在的授記都是真實的緣故。就像那個意義一樣，這樣說，沒有顛倒的緣故。經文又說：『須菩提！如來所得法，所說法無實、無妄語』。為什麼這樣說呢？偈頌說： 『隨順彼實智， 說不實不虛； 如聞聲取證， 對治如是說。』 這句偈頌是什麼意思呢？諸佛所說的法，這個法不能得到那個法（證悟的法）。但是隨順真如實智的意義，因為所說的法不能直接得到那個證悟的法。為什麼呢？就像所聽到的聲音沒有這樣的意義一樣，所以說是『無實』。因為這個所說的法，隨順那個證悟的法，所以說是『無妄語』。如果這樣，為什麼說如來所得法、所說法呢？因為是依照文字和語句來說的緣故。為什麼如來前面說如來是真語者，又
【English Translation】 English version: If someone doubts that there is no 'marga' (path, method) in the process of attaining the fruit, how can that 'marga' act as a cause in the fruit? To dispel this doubt, as the sutra says: 'Subhuti (a disciple of the Buddha)! The Tathagata (title of the Buddha) is a speaker of truth, a speaker of reality, a speaker of what is, a speaker who is not different.' What meaning do these four sentences convey? The verse says: 'Although the fruit does not abide in the path, the path can be the cause; Because of the Buddhas' true words, that wisdom has four kinds.' What does this verse mean? Because there are four kinds of realms of the fruit, the Tathagata has four kinds of true speech. What are the four kinds? The verse says: 'True wisdom and the Small Vehicle, speaking of the Mahayana (Great Vehicle) Dharma, and all predictions, because they are not spoken falsely.' What meaning does this explain? Because the Tathagata's true wisdom does not falsely speak of Buddha's Bodhi (enlightenment), and the matters of the Small Vehicle, the Great Vehicle, and predictions are not falsely spoken, because of these four realms. Therefore, the four kinds of speech are spoken in order, as the sutra says: 'Subhuti! The Tathagata is a speaker of truth, a speaker of reality, a speaker of what is, a speaker who is not different.' Not speaking falsely about the Small Vehicle is because saying that the suffering truth (Dukkha Satya, the truth of suffering) and so on of the Small Vehicle are true. Not speaking falsely about the Great Vehicle is because of speaking of the Dharma of non-self (Anatta, no-self) and Suchness (Tathata, thusness), Suchness is the nature of Suchness. Not speaking falsely about predictions is because all past, future, and present predictions are true. Just like that meaning, speaking in this way is not inverted. The sutra further says: 'Subhuti! The Dharma attained by the Tathagata, the Dharma spoken is neither real nor false.' Why is it said like this? The verse says: 'According to that true wisdom, speaking of neither real nor false; Like attaining realization by hearing a sound, speaking in this way to counteract.' What does this verse mean? The Dharma spoken by the Buddhas, this Dharma cannot attain that Dharma (the Dharma of enlightenment). But according to the meaning of Suchness, because the spoken Dharma cannot directly attain that enlightened Dharma. Why? Just like the sound heard does not have such a meaning, therefore it is said to be 'not real'. Because this spoken Dharma accords with that enlightened Dharma, therefore it is said to be 'not false'. If so, why is it said that the Dharma attained by the Tathagata, the Dharma spoken? Because it is spoken according to words and sentences. Why did the Tathagata previously say that the Tathagata is a speaker of truth, and then
言所說法無實無妄語？偈言「如聞聲取證，對治如是說」故。
經曰：「『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：復有疑，若聖人以無為真如法得名，彼真如一切時一切處有，云何不住心得佛菩提則非不住？若一切時一切處實有真如，何故有人能得、有不得者？為斷此疑，故說入闇等喻。此明何義？偈言：
時及處實有， 而不得真如； 無智以住法， 餘者有智得。
此義云何？一切時者，謂過、現、未來。一切處者，謂三世。眾生實有真如法，何故不得？偈言「無智以住法」故。彼無智以心住法故。此復何義？不清凈故。以有智者心不住法，是故能得。以是義故，諸佛如來清凈真如得名，是故住心不得佛菩提。又此譬喻明於何義？偈言：
闇明愚無智， 明者如有智； 對治及對法， 得滅法如是。
此義云何？彼闇明喻者，相似法故。闇者示現無智，日光明者示現有智。有目者明何義？偈言「對治及對法，得滅法如是」故。如是次第，又有目者如能對治法故。夜分已盡者，如所治暗法盡故。日光明照者，如能治法現前故。
【現代漢語翻譯】 現代漢語譯本： 所說的法是真實不虛妄的嗎？偈語說：『就像聽聞聲音就想以此來取證，（佛陀）是這樣爲了對治（眾生的執著）而說的。』 經中說：『須菩提！譬如有人進入黑暗中，就什麼也看不見。如果菩薩心住在事物上而行佈施，也是這樣。須菩提，譬如人有眼睛，夜晚過去，太陽光明照耀，能看見種種顏色。如果菩薩不住在事物上而行佈施，也是這樣。』 論中說：又有人懷疑，如果聖人因為以無為的真如法而得名，那麼真如在一切時一切處都存在，為什麼不住在心中就不能獲得佛的菩提，而住在心中就不能獲得呢？如果一切時一切處都真實存在真如，為什麼有人能得到，有人卻得不到呢？爲了斷除這種疑惑，所以說了進入黑暗等比喻。這說明什麼意義呢？偈語說： 『時間和處所真實存在，卻不能得到真如；沒有智慧的人因為心住在法上，其餘有智慧的人才能得到。』 這句偈語是什麼意思呢？一切時，指的是過去、現在、未來。一切處，指的是三世。眾生確實有真如法，為什麼不能得到呢？偈語說『沒有智慧的人因為心住在法上』的緣故。那些沒有智慧的人因為心住在法上的緣故。這又是什麼意思呢？因為不清凈的緣故。因為有智慧的人心不住在法上，所以能夠得到。因為這個緣故，諸佛如來以清凈真如而得名，所以心住在法上就不能獲得佛的菩提。這個比喻又說明了什麼意義呢？偈語說： 『黑暗和光明比喻愚癡和有智慧，光明就像有智慧的人；對治和對治之法，獲得滅除（煩惱）之法就是這樣。』 這句偈語是什麼意思呢？黑暗和光明的比喻，是因為它們是相似的法。黑暗表示沒有智慧，太陽光明表示有智慧。有眼睛表示什麼意義呢？偈語說『對治和對治之法，獲得滅除（煩惱）之法就是這樣』的緣故。像這樣有次第，又有眼睛就像能夠對治（煩惱）的法。夜晚過去，就像所要對治的黑暗之法消盡。太陽光明照耀，就像能對治的法顯現。
【English Translation】 English version: Is the Dharma (法) spoken of real and not false? The verse says, 'Like hearing a sound and seeking proof from it, thus it is said to counteract (delusions).' The Sutra says: 'Subhuti (須菩提)! Suppose a person enters darkness, then he sees nothing. If a Bodhisattva's (菩薩) mind dwells on things while practicing generosity (佈施), it is also like this. Subhuti, suppose a person has eyes, the night has ended, and the sunlight shines, seeing all kinds of colors. If a Bodhisattva does not dwell on things while practicing generosity, it is also like this.' The Treatise says: Again, there is doubt. If a sage is named because of the unconditioned True Thusness Dharma (真如法), and this True Thusness exists at all times and in all places, why is it that not dwelling in the mind cannot attain Buddha's Bodhi (菩提), while dwelling in the mind cannot? If True Thusness truly exists at all times and in all places, why can some people attain it, while others cannot? To dispel this doubt, the analogy of entering darkness is given. What meaning does this clarify? The verse says: 'Time and place truly exist, yet True Thusness cannot be attained; those without wisdom dwell on the Dharma, while the rest, with wisdom, attain it.' What does this verse mean? 'All times' refers to the past, present, and future. 'All places' refers to the three realms. Sentient beings truly possess the True Thusness Dharma, why can't they attain it? The verse says, 'Those without wisdom dwell on the Dharma.' Those without wisdom dwell on the Dharma in their minds. What does this mean? Because they are not pure. Because those with wisdom do not dwell on the Dharma in their minds, they can attain it. Because of this meaning, the Buddhas (佛) and Tathagatas (如來) are named for their pure True Thusness, therefore, dwelling in the mind cannot attain Buddha's Bodhi. What meaning does this analogy further clarify? The verse says: 'Darkness and light are analogies for ignorance and wisdom; light is like those with wisdom; counteracting and the Dharma of counteraction, attaining the Dharma of extinction is like this.' What does this verse mean? The analogy of darkness and light is because they are similar Dharmas. Darkness represents the absence of wisdom, sunlight represents the presence of wisdom. What does having eyes represent? The verse says, 'Counteracting and the Dharma of counteraction, attaining the Dharma of extinction is like this.' In this order, having eyes is like being able to counteract (afflictions). The night ending is like the darkness, the Dharma to be counteracted, being exhausted. Sunlight shining is like the Dharma that can counteract appearing.
如經「須菩提！譬如有人入暗，則無所見」如是等故。
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！』」
論曰：自下復說何義？偈言：
於何法修行， 得何等福德？ 覆成就何業？ 如是說修行。
於何法修行者，示現彼行。云何示現？偈言：
名字三種法， 受持聞廣說， 修從他及內， 得聞是修智。
此說何義？于彼名字得成聞慧。此有三種：一者受；二者持；三者讀誦。此云何知？偈言「受持聞廣說」故。受持修行，依總持法故。讀誦修行，依聞慧廣故。廣多讀習亦名聞慧，此是名字中三種修行。如經「複次須菩提！若有善男子善女人，能於此法門受持讀誦」故。彼修行云何得？偈言「修從他及內，得聞是修智」故。此義云何？為修得相，於他及自身。云何於他及自身？謂聞及修如是次第，
【現代漢語翻譯】 現代漢語譯本： 如經文所說：『須菩提（Subhuti，佛陀的弟子之一）！譬如有人進入黑暗之中，則什麼也看不見』，就像這樣等等的原因。 經文說：『再者，須菩提！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，佛陀的稱號之一）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！如果有善男子、善女人，在初日分（早晨）以恒河沙（Ganges river sand，極多的意思）一樣多的身體佈施，中日分（中午）又以恒河沙一樣多的身體佈施，後日分（傍晚）又以恒河沙一樣多的身體佈施。像這樣捨棄恒河沙一樣多的無量身體，像這樣經過百千萬億那由他（nayuta，古印度數字單位）劫的時間以身體佈施。如果又有人聽聞此法門，信心堅定而不誹謗，他的福德勝過前面那無量阿僧祇（asamkhya，古印度數字單位）的福德，更何況是書寫、受持、讀誦、修行，並且為人廣泛解說呢！』 論中說：下面又說明什麼意義呢？偈頌說： 『於何法修行， 得何等福德？ 覆成就何業？ 如是說修行。』 於何法修行呢？這是爲了示現那種修行。如何示現呢？偈頌說： 『名字三種法， 受持聞廣說， 修從他及內， 得聞是修智。』 這說明什麼意義呢？對於這些名字，可以成就聞慧（通過聽聞獲得的智慧）。這裡有三種：一是受（接受），二是持（保持），三是讀誦。這如何得知呢？因為偈頌說『受持聞廣說』。受持修行，是依靠總持法（dharani，總攝憶持一切法而不忘失的法門）的緣故。讀誦修行，是依靠聞慧廣大的緣故。廣泛地多次閱讀和學習也叫做聞慧，這是名字中的三種修行。如經文所說：『再者，須菩提！如果有善男子、善女人，能夠對此法門受持讀誦』的緣故。那種修行如何獲得呢？因為偈頌說『修從他及內，得聞是修智』。這意義是什麼呢？爲了通過修行獲得（佛法的）真相，從他人處以及自身處。如何從他人處以及自身處呢？就是聽聞和修行這樣的次第。
【English Translation】 English version: As the sutra says, 'Subhuti (one of the Buddha's disciples)! For example, if a person enters darkness, they will see nothing,' and so on. The sutra says, 'Furthermore, Subhuti! If there are good men and good women who can receive, uphold, read, recite, and practice this Dharma teaching, then the Tathagata (one of the Buddha's titles) will fully know this person with the Buddha's wisdom, fully see this person, and fully awaken this person. They will all attain immeasurable and boundless accumulations of merit. Subhuti! If there are good men and good women who, in the first part of the day (morning), give away as many bodies as there are sands in the Ganges River (Ganges river sand, meaning extremely numerous), and in the middle part of the day (noon) again give away as many bodies as there are sands in the Ganges River, and in the last part of the day (evening) again give away as many bodies as there are sands in the Ganges River. In this way, they give away immeasurable bodies as numerous as the sands of the Ganges River, and in this way, they give away their bodies for hundreds of thousands of millions of nayutas (nayuta, an ancient Indian numerical unit) of kalpas (kalpa, an aeon). If there is someone who hears this Dharma teaching and has unwavering faith without slandering it, their merit will surpass the immeasurable asamkhyas (asamkhya, an ancient Indian numerical unit) of merit mentioned earlier. How much more so if they write, receive, uphold, read, recite, practice, and widely explain it to others!' The treatise says: What meaning is explained below? The verse says: 'In what Dharma practice, What kind of merit is obtained? What kind of karma is accomplished? Thus, it speaks of practice.' In what Dharma practice? This is to demonstrate that practice. How is it demonstrated? The verse says: 'Three kinds of Dharma in name, Receive, uphold, hear, and widely explain, Practice from others and within, Attain hearing and wisdom through practice.' What does this mean? Regarding these names, one can attain hearing-wisdom (wisdom gained through hearing). There are three types here: first, receiving; second, upholding; third, reading and reciting. How is this known? Because the verse says, 'Receive, uphold, hear, and widely explain.' Receiving and upholding practice relies on the Dharani (dharani, a mnemonic device to retain teachings) Dharma. Reading and reciting practice relies on the vastness of hearing-wisdom. Extensive and repeated reading and learning are also called hearing-wisdom. These are the three types of practice within the names. As the sutra says, 'Furthermore, Subhuti! If there are good men and good women who can receive, uphold, and recite this Dharma teaching.' How is that practice obtained? Because the verse says, 'Practice from others and within, attain hearing and wisdom through practice.' What is the meaning of this? In order to obtain the truth (of the Dharma) through practice, from others and from oneself. How from others and from oneself? It is the order of hearing and practicing in this way.
從他聞法、內自思惟，為得修行故。向說名字及以修行，此為自身。偈言：
此為自淳熟， 餘者化眾生； 以事及時大， 福中勝福德。
此義云何？彼名字聞慧修行為自身淳熟故，餘者化眾生廣說法故。得何等福德者，示現勝挍量福德故。偈言「以事及時大，福中勝福德」故，此捨身福德勝於前捨身福德。云何勝？以事勝故、以時大故，即一日時多捨身故，復多時故。如經「須菩提！若善男子善女人，初日分以恒河沙等身佈施，乃至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」故。
經曰：「『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，以諸花香而散其處。複次須菩提！若善
【現代漢語翻譯】 現代漢語譯本：因為他聽聞佛法，內心自己思索，是爲了獲得修行。上面所說的名字以及修行，這是爲了自身。偈語說： 『這是爲了自身純熟，其餘的則是爲了教化眾生；因為事情重要且時間長久，這是福德中最為殊勝的福德。』 這句偈語是什麼意思呢？因為聽聞佛法、內心思索、修行是爲了自身純熟，其餘的則是爲了教化眾生，廣泛宣說佛法。能得到什麼樣的福德呢？因為顯示了殊勝的、可以比較的福德。偈語說『因為事情重要且時間長久，這是福德中最為殊勝的福德』，所以這種捨身所獲得的福德勝過之前的捨身福德。為什麼說更殊勝呢？因為事情更重要，時間更長久，也就是在一天之內多次捨身，而且持續了很長時間。如同經文所說：『須菩提（Subhuti，佛陀弟子名）！如果善男子善女人，在初日分（一天的開始）用像恒河沙（Ganges river sand，極多的意思）一樣多的身體佈施，乃至如果有人聽聞這個法門，有信心而不誹謗，他的福德勝過前者無量阿僧祇（asamkhya，極大的數字單位），更何況是書寫、受持、讀誦、修行、為他人廣泛宣說呢？』 經文說：『須菩提！總而言之，這部經有不可思議、不可稱量、無邊的功德。這個法門是如來（Tathagata，佛陀的稱號之一）為發大乘（Mahayana，佛教的一個主要流派）心的人說的，為發最上乘心的人說的。如果有人能夠受持、讀誦、修行這部經，並且廣泛地為他人宣說，如來完全知道這個人，完全看見這個人，他們都成就了不可思議、不可稱量、無邊無量的功德聚集。這樣的人，就是承擔如來阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺，即最高的覺悟）。為什麼呢？須菩提！如果喜歡小法（Hinayana，小乘佛教）的人，就不能受持、讀誦、修行這部經，並且為他人解說。如果有人有我見（belief in a permanent self）、眾生見（belief in sentient beings as distinct entities）、人見（belief in individual persons）、壽者見（belief in a life span），那麼他能夠受持、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，一切世間的天（devas，神）、人（humans）、阿修羅（asuras，一種神道）都應該供養，應當知道這個地方就是佛塔（stupa，佛教建築），都應該恭敬地頂禮圍繞，用各種鮮花和香來散佈在這個地方。』 『再者，須菩提！如果善
【English Translation】 English version: Because he hears the Dharma, internally contemplates, it is for the sake of attaining practice. The aforementioned name and practice, this is for oneself. The verse says: 'This is for one's own maturation, the rest is for transforming sentient beings; because the matter is important and the time is long, this is the most excellent merit among merits.' What does this verse mean? Because hearing the Dharma, internally contemplating, and practicing are for one's own maturation, the rest is for transforming sentient beings, widely expounding the Dharma. What kind of merit can be obtained? Because it demonstrates excellent, comparable merit. The verse says, 'Because the matter is important and the time is long, this is the most excellent merit among merits,' therefore, the merit obtained from this self-sacrifice surpasses the previous self-sacrifice merit. Why is it more excellent? Because the matter is more important, the time is longer, that is, sacrificing oneself multiple times in one day, and it lasts for a long time. As the sutra says, 'Subhuti (Subhuti, one of Buddha's disciples)! If a good man or good woman, in the first part of the day (the beginning of the day) gives away bodies as numerous as the sands of the Ganges River (Ganges river sand, meaning extremely many), and even if someone hears this Dharma gate, has faith and does not slander, his merit surpasses the former immeasurable asamkhyas (asamkhya, an extremely large numerical unit), let alone writing, receiving, reciting, practicing, and widely expounding it for others?' The sutra says: 'Subhuti! In short, this sutra has inconceivable, immeasurable, boundless merit. This Dharma gate is spoken by the Tathagata (Tathagata, one of the titles of the Buddha) for those who have aroused the Mahayana (Mahayana, a major branch of Buddhism) mind, for those who have aroused the supreme vehicle mind. If someone can receive, recite, and practice this sutra, and widely expound it for others, the Tathagata fully knows this person, fully sees this person, they all achieve inconceivable, immeasurable, boundless and limitless accumulations of merit. Such people are bearing the Tathagata's anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment, the highest enlightenment). Why? Subhuti! If those who delight in the small Dharma (Hinayana, Theravada Buddhism) cannot receive, recite, practice this sutra, and explain it for others. If someone has a self-view (belief in a permanent self), a sentient being view (belief in sentient beings as distinct entities), a person view (belief in individual persons), a life-span view (belief in a life span), then it is impossible for him to receive, recite, practice this sutra, and explain it for others. Subhuti! Wherever there is this sutra, all the devas (devas, gods), humans (humans), and asuras (asuras, a type of deity) of the world should make offerings. It should be known that this place is a stupa (stupa, a Buddhist building), and all should respectfully bow and circumambulate it, and scatter various flowers and incense in that place.' 'Furthermore, Subhuti! If a good'
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，于然燈佛前得值八十四億那由他百千萬諸佛，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：覆成就何業修行者？今顯彼修行業。偈言：
非餘者境界， 唯依大人說， 及希聞信法， 滿足無上界。 受持真妙法， 尊重身得福， 及遠離諸障， 復能速證法。 成種種勢力， 得大妙果報， 如是等勝業， 於法修行知。
此三行偈說何等義？有不可思議者，示不可思議境界故。不可稱量者，謂唯獨大人，不共聲聞等，以為住第一大乘眾生說故，此示依止大人故。又說大乘者，最妙大乘修行勝故。以信小乘等則不能聞此，示希聞而能信法故。如經「以要言之，是經有
【現代漢語翻譯】 現代漢語譯本： 『善男子、善女人，如果有人受持、讀誦這部經，卻被人輕視、侮辱。這是什麼原因呢？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，前世的罪業便得以消滅，並且應當證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。須菩提（Subhuti）！我回憶過去無量阿僧祇（Asamkhya，無數）阿僧祇劫，在燃燈佛（Dipamkara Buddha）前，遇到八十四億那由他（Nayuta，極多數）百千萬諸佛，我都親自侍奉供養，沒有空過。須菩提！像這樣無量的諸佛，我都親自侍奉供養，沒有空過。如果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及。須菩提！如果有善男子、善女人，在後世末法時代能夠受持、讀誦、修行這部經，所得到的功德如果我全部說出來，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：又成就何種業的修行者呢？現在闡明他們的修行業。偈頌說：
『不是其他人的境界，唯獨依靠大人（指佛）所說，以及希望聽聞並相信此法，才能滿足無上境界。受持真實微妙的法，尊重此法身體就能得到福報，並且遠離各種障礙，又能迅速證得此法。成就種種勢力，得到大的美妙果報，像這些殊勝的行業，在修行佛法中應當知曉。』
這三行偈頌說明了什麼意義？有不可思議之處，是爲了顯示不可思議的境界。不可稱量，是指唯獨大人（指佛），不與聲聞等共同，為安住于第一大乘的眾生所說，這是爲了顯示依止大人。又說大乘，是因為最微妙的大乘修行殊勝。如果相信小乘等，就不能聽聞此法，這是爲了顯示希望聽聞並且能夠相信此法。如經中所說：『總而言之，這部經有』
【English Translation】 English version: 'O virtuous men and virtuous women, if someone receives, upholds, reads, and recites this Sutra, they are despised and humiliated by others. Why is this so? It is because the sins and karmic debts of this person in their previous lives should have caused them to fall into evil realms. However, due to being despised and humiliated by others in this present life, their sins and karmic debts from previous lives are thereby extinguished, and they shall attain Anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment). Subhuti (one of the principal disciples of the Buddha)! I recall in the past, immeasurable Asamkhya (countless) Asamkhya kalpas (eons), before Dipamkara Buddha (a past Buddha), I encountered eighty-four billion Nayutas (a very large number) of hundreds of thousands of Buddhas. I personally served and made offerings to all of them without exception. Subhuti! To such immeasurable Buddhas, I personally served and made offerings to all of them without exception. If someone in the future, in the Dharma-ending age, can receive, uphold, read, and recite and practice this Sutra, the merit they obtain cannot be compared to the merit of my offerings to all those Buddhas, not even by one percent, not even by a fraction of a trillionth, not even by any calculation or analogy. Subhuti! If there are virtuous men and virtuous women who, in the future, in the Dharma-ending age, can receive, uphold, read, recite, and practice this Sutra, if I were to fully describe the merit they obtain, some people might hear it and become confused, bewildered, and disbelieving. Subhuti! Know that this Dharma gate is inconceivable, and its karmic rewards are also inconceivable.'
Treatise says: Furthermore, what kind of karma do practitioners accomplish? Now, it reveals their practice karma. The verse says:
'It is not the realm of others, but only relies on the words of great beings (referring to the Buddha), and those who wish to hear and believe in this Dharma, can fulfill the unsurpassed realm. Receiving and upholding the true and wonderful Dharma, respecting it, the body will obtain blessings, and be far away from all obstacles, and can quickly realize the Dharma. Accomplishing various powers, obtaining great and wonderful karmic rewards, such excellent actions should be known in the practice of Dharma.'
What meaning do these three lines of verse explain? There is the inconceivable, to show the inconceivable realm. Immeasurable means only the great beings (referring to the Buddha), not shared with Shravakas (hearers) and others, spoken for beings dwelling in the foremost Mahayana (Great Vehicle), this is to show reliance on great beings. Furthermore, it speaks of Mahayana, because the most wonderful Mahayana practice is supreme. If one believes in Hinayana (Small Vehicle) and others, they cannot hear this Dharma, this is to show those who wish to hear and are able to believe in this Dharma. As the Sutra says: 'In short, this Sutra has'
不可思議不可稱量無邊功德，如來為發大乘者說、為發最上乘者說」故。希聞者，謂不可思議等文句。得不可思議等福德，顯滿足性故。以福德善根滿足故，此說不可思議等文句。如經「皆成就不可思議、不可稱、無有邊、無量功德聚」故。如是人等則為荷擔如來阿耨多羅三藐三菩提者，示現受持真妙法故。受持法者，即是荷擔大菩提。如經「如是人等，則為荷擔如來阿耨多羅三藐三菩提」故。在在處處供養者，當知是人必定成就無量功德。如經「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，以諸花香而散其處」故。受持讀誦此經為人輕賤者，示現遠離一切諸障故。何故為人輕賤而離諸障？以有大功德故。如經「是人先世罪業則為消滅」故。于然燈佛前供養諸佛功德，於後末世受持此法門功德福多於彼者，此示速證菩提法故，以多福德莊嚴速疾滿足故。如經「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」故。當知是法門不可思議，果報亦不可思議者，此明何義？偈言「成種種勢力，得大妙果報」故。所謂攝受四天王、釋提桓因、梵天王等，成就勢力故。若聞此事其心迷亂者，以彼果報
【現代漢語翻譯】 現代漢語譯本： 『不可思議、不可稱量、無邊功德』，這是如來為發大乘心者說，為發最上乘心者說的緣故。所謂希望聽聞者，指的是『不可思議』等文句。得到不可思議等的福德，是爲了顯示其滿足的性質。因為福德和善根的滿足，所以才說『不可思議』等文句。如經文所說：『皆成就不可思議、不可稱、無有邊、無量功德聚』的緣故。這樣的人等於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，因為他們示現受持真正的妙法。受持佛法的人，就是荷擔大菩提（Bodhi，覺悟）。如經文所說：『這樣的人等，就是荷擔如來阿耨多羅三藐三菩提』的緣故。在在處處供養此經的人，應當知道這個人必定成就無量功德。如經文所說：『在在處處如果有這部經，一切世間的天、人、阿修羅（Asura，非天）都應當供養，應當知道這個地方就是佛塔，都應當恭敬地作禮圍繞，用各種花香來散佈這個地方』的緣故。受持讀誦這部經卻被人輕賤的人，是爲了示現遠離一切諸障。為什麼被人輕賤反而能遠離諸障呢？因為有大功德的緣故。如經文所說：『這個人前世的罪業就會消滅』的緣故。在然燈佛（Dipamkara Buddha，錠光佛）前供養諸佛的功德，與在後世末法時代受持這個法門的功德相比，後者福德更多，這是爲了顯示迅速證得菩提的方法，因為用眾多的福德來莊嚴，可以迅速地滿足。如經文所說：『如果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，我所供養諸佛的功德，與此相比，百分之一都比不上，千萬億分之一乃至用算數譬喻都不能相比』的緣故。應當知道這個法門不可思議，果報也不可思議，這是說明什麼意義呢？偈語說：『成就種種勢力，得到大的妙果報』的緣故。所謂攝受四天王（Four Heavenly Kings，四大天王）、釋提桓因（Sakra Devanam Indra，帝釋天）、梵天王（Brahma，大梵天）等，成就勢力的緣故。如果聽到這件事，內心迷亂的人，是因為他們的果報……
【English Translation】 English version: 'Inconceivable, immeasurable, boundless merits,' this is what the Tathagata (如來，Thus Come One) speaks for those who have developed the Mahayana (大乘，Great Vehicle) mind, for those who have developed the supreme vehicle mind. Those who wish to hear refer to phrases such as 'inconceivable.' Obtaining inconceivable merits and virtues is to show its fulfilling nature. Because of the fulfillment of merits, virtues, and good roots, these phrases such as 'inconceivable' are spoken. As the sutra says, 'All achieve inconceivable, immeasurable, boundless, and immeasurable accumulations of merit.' Such people are those who bear the Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提， unsurpassed, complete, perfect enlightenment) of the Tathagata, because they demonstrate upholding the true and wonderful Dharma (法，teachings). Those who uphold the Dharma are those who bear the great Bodhi (菩提，enlightenment). As the sutra says, 'Such people are those who bear the Anuttara-samyak-sambodhi of the Tathagata.' In every place where offerings are made, know that this person will surely achieve immeasurable merits. As the sutra says, 'In every place where this sutra exists, all beings in the world, including gods, humans, and Asuras (阿修羅，demi-gods), should make offerings. Know that this place is a stupa (塔，pagoda), and all should respectfully bow, circumambulate, and scatter flowers and incense there.' Those who uphold, recite, and read this sutra but are despised by others are demonstrating the removal of all obstacles. Why are they despised but able to remove all obstacles? Because they have great merit. As the sutra says, 'The sins of this person's past lives will be extinguished.' The merit of making offerings to all Buddhas before Dipamkara Buddha (然燈佛，the Light-Making Buddha), compared to the merit of upholding this Dharma door in the future degenerate age, the latter has more merit. This is to show the method of quickly attaining Bodhi, because adorning with numerous merits can quickly fulfill it. As the sutra says, 'If someone in the future degenerate age can uphold, recite, and practice this sutra, the merit they obtain, compared to the merit of my offerings to all Buddhas, is not even one percent, not even one ten-millionth, and cannot be compared even with calculations and metaphors.' Know that this Dharma door is inconceivable, and its karmic retribution is also inconceivable. What meaning does this clarify? The verse says, 'Achieving various powers, obtaining great and wonderful karmic retributions.' This refers to gathering the Four Heavenly Kings (四天王，the four guardian gods), Sakra Devanam Indra (釋提桓因，the lord of the gods), Brahma (梵天，the creator god), and others, achieving power. If someone's mind is confused upon hearing this, it is because of their karmic retribution...
不可思議甚為勝妙，示非思量智境界故。住彼修行中成如是等功德，是故彼修行等業應知。如經「當知是法門不可思議，果報亦不可思議」故。
經曰：「爾時須菩提白佛言：『世尊！云何菩薩發阿耨多羅三藐三菩提心？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故。』」
論曰：何故前說三種修行，今復重說，此有何勝？偈言：
于內心修行， 存我為菩薩， 此即障於心， 違于不住道。
此義云何？若菩薩于自身三種修行，生如是心：「我住于菩薩大乘，我如是修行，我如是降伏其心。」菩薩生此分別，則障于菩提行。偈言「于內心修行，存我為菩薩，此即障於心」故。障何等心？偈言「違于不住道」故。如經「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」故。
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
【現代漢語翻譯】 現代漢語譯本 不可思議，極其殊勝微妙，因為它展示了非思量智慧的境界。安住於此修行之中，成就如此等等的功德，因此，這種修行等等的業應當被瞭解。正如經文所說：『應當知道這個法門不可思議，其果報也不可思議』。
經文說：『當時，須菩提（Subhuti）請示佛陀說：『世尊！菩薩如何發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）？如何安住？如何修行？如何降伏其心？』佛陀告訴須菩提：『菩薩發起阿耨多羅三藐三菩提心的人，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）。」像這樣滅度一切眾生之後，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！實際上沒有一種法叫做菩薩發起阿耨多羅三藐三菩提心。』
論中說：為什麼前面已經說了三種修行，現在又重複說，這有什麼殊勝之處呢？偈頌說：
『于內心修行， 存我為菩薩， 此即障於心， 違于不住道。』
這句偈頌是什麼意思呢？如果菩薩在自身進行三種修行時，生起這樣的心念：『我安住于菩薩大乘，我這樣修行，我這樣降伏其心。』菩薩生起這種分別心，就會障礙菩提之行。偈頌說『于內心修行，存我為菩薩，此即障於心』就是這個意思。障礙什麼心呢？偈頌說『違于不住道』就是這個意思。正如經文所說：『為什麼呢？須菩提！實際上沒有一種法叫做菩薩發起阿耨多羅三藐三菩提心。』
經文說：『須菩提！你認為怎麼樣？如來（Tathagata）在然燈佛（Dipankara Buddha）那裡，有得到阿耨多羅三藐三菩提的法嗎？』須菩提回答佛陀說：『沒有。世尊！按照我對佛
【English Translation】 English version Inconceivable, supremely excellent and wonderful, because it demonstrates the realm of wisdom beyond thought. Abiding in this practice, one achieves such merits, therefore, such practices and their karma should be understood. As the sutra says: 'It should be known that this Dharma gate is inconceivable, and its karmic rewards are also inconceivable.'
The sutra says: 'At that time, Subhuti (須菩提) said to the Buddha: 'World Honored One! How does a Bodhisattva generate the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, unsurpassed, complete and perfect enlightenment)? How does he abide? How does he practice? How does he subdue his mind?' The Buddha told Subhuti: 'A Bodhisattva who generates the mind of Anuttara-samyak-sambodhi should give rise to this thought: 'I should liberate all sentient beings and lead them into the realm of Nirvana (涅槃) without remainder.' After liberating all sentient beings in this way, in reality, not a single sentient being is truly liberated. Why? Subhuti! If a Bodhisattva has the appearance of sentient beings, the appearance of persons, or the appearance of a life-span, then he is not a Bodhisattva. Why? Subhuti! In reality, there is no Dharma called a Bodhisattva generating the mind of Anuttara-samyak-sambodhi.'
The treatise says: Why were three kinds of practice mentioned earlier, and now they are repeated? What is the superiority of this? The verse says:
'Practicing within the mind, Cherishing 'I' as a Bodhisattva, This obstructs the mind, And violates the path of non-abiding.'
What is the meaning of this verse? If a Bodhisattva, in practicing the three kinds of practice within himself, gives rise to this thought: 'I abide in the Bodhisattva Mahayana, I practice in this way, I subdue my mind in this way,' the Bodhisattva, giving rise to this discrimination, will obstruct the Bodhi practice. The verse says, 'Practicing within the mind, cherishing 'I' as a Bodhisattva, this obstructs the mind,' that is the meaning. What mind does it obstruct? The verse says, 'Violates the path of non-abiding,' that is the meaning. As the sutra says: 'Why? Subhuti! In reality, there is no Dharma called a Bodhisattva generating the mind of Anuttara-samyak-sambodhi.'
The sutra says: 'Subhuti! What do you think? Did the Tathagata (如來) obtain any Dharma from Dipankara Buddha (然燈佛) by which he attained Anuttara-samyak-sambodhi?' Subhuti replied to the Buddha: 'No, World Honored One! According to my understanding of the Buddha's
所說義，佛于然燈佛所，無有法得阿耨多羅三藐三菩提。』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：此中有疑，若無菩薩，云何釋迦如來於然燈佛所行菩薩行？為斷此疑，如經「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？不也。世尊！」如是等。此明何義？偈言：
以後時授記， 然燈行非上； 菩提彼行等， 非實有為相。
此義云何？于然燈佛時非第一菩薩行。何以故？我于彼時所修諸行，無有一法得阿耨多羅三藐三菩提。若我于彼佛所已證菩提，則后時諸佛不授我記，是故我于彼時行未
【現代漢語翻譯】 現代漢語譯本： 『所說的意義是，佛在然燈佛（Dīpaṁkara Buddha）那裡，沒有獲得阿耨多羅三藐三菩提（anuttarā-samyak-saṁbodhi，無上正等正覺）。』佛說：『是的，是的。須菩提（Subhūti）！實際上如來（Tathāgata）沒有從然燈佛那裡獲得阿耨多羅三藐三菩提。須菩提！如果如來獲得阿耨多羅三藐三菩提是有法可得的，那麼然燈佛就不會給我授記：「你于未來世應當成佛，號釋迦牟尼（Śākyamuni）。」因為實際上沒有法可以獲得阿耨多羅三藐三菩提，所以然燈佛給我授記，這樣說：「摩那婆（Māṇava，年輕人）！你于未來世應當成佛，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（Tathatā）。須菩提！如果有人說「如來獲得了阿耨多羅三藐三菩提」，這個人就是在說不真實的話。須菩提！實際上沒有法是佛可以用來獲得阿耨多羅三藐三菩提的。須菩提！如來所獲得的阿耨多羅三藐三菩提，在這裡面沒有不真實和虛妄的言語，所以如來說一切法都是佛法。須菩提！所說的一切法，一切法實際上不是一切法，所以才叫做一切法。』
論曰：這裡有一個疑問，如果沒有菩薩（Bodhisattva），釋迦如來（Śākyamuni Tathāgata）怎麼會在然燈佛那裡修行菩薩行呢？爲了消除這個疑問，就像經文里說的『須菩提！你認為怎麼樣？如來在然燈佛那裡，有法可以獲得阿耨多羅三藐三菩提嗎？』『沒有，世尊（Bhagavan）！』等等。這說明了什麼意義呢？偈語說：
『以後時授記， 然燈行非上；菩提彼行等， 非實有為相。』
這是什麼意思呢？在然燈佛的時候，我的菩薩行不是最上的。為什麼呢？因為我在那個時候所修行的各種行為，沒有一種法可以讓我獲得阿耨多羅三藐三菩提。如果我在那個佛那裡已經證得了菩提（Bodhi，覺悟），那麼後來的諸佛就不會給我授記，所以我那個時候的修行還沒有
【English Translation】 English version: 『The meaning that was spoken is that the Buddha, at Dīpaṁkara Buddha's place, did not obtain anuttarā-samyak-saṁbodhi (unexcelled, complete and perfect enlightenment).』 The Buddha said: 『So it is, so it is. Subhūti! In reality, the Tathāgata did not obtain anuttarā-samyak-saṁbodhi from Dīpaṁkara Buddha. Subhūti! If the Tathāgata's obtaining anuttarā-samyak-saṁbodhi were through a dharma, then Dīpaṁkara Buddha would not have given me the prediction: 「You, in a future life, shall become a Buddha, named Śākyamuni.」 Because in reality there is no dharma by which to obtain anuttarā-samyak-saṁbodhi, therefore Dīpaṁkara Buddha gave me the prediction, saying thus: 「Māṇava! You, in a future life, shall become a Buddha, named Śākyamuni.」 Why is that? Subhūti! What is called the Tathāgata is identical with true Suchness (Tathatā). Subhūti! If someone says, 「The Tathāgata has obtained anuttarā-samyak-saṁbodhi,」 that person is speaking untruthfully. Subhūti! In reality, there is no dharma by which the Buddha obtains anuttarā-samyak-saṁbodhi. Subhūti! The anuttarā-samyak-saṁbodhi that the Tathāgata obtained is without falsehood or deception; therefore, the Tathāgata says that all dharmas are Buddha-dharmas. Subhūti! What is called all dharmas—all dharmas are actually not all dharmas; therefore, they are called all dharmas.』
Treatise: Here there is a doubt: if there were no Bodhisattva, how could Śākyamuni Tathāgata have practiced the Bodhisattva path at Dīpaṁkara Buddha's place? To resolve this doubt, as the sutra says, 『Subhūti! What do you think? Did the Tathāgata, at Dīpaṁkara Buddha's place, obtain anuttarā-samyak-saṁbodhi through a dharma?』 『No, World-Honored One (Bhagavan)!』 and so on. What meaning does this clarify? The verse says:
『The prediction was given later, The practice at Dīpaṁkara was not supreme; The Bodhi and that practice were equal, Not truly having conditioned characteristics.』
What does this mean? At the time of Dīpaṁkara Buddha, my Bodhisattva practice was not the highest. Why? Because among the various practices I cultivated at that time, there was no dharma by which I could obtain anuttarā-samyak-saṁbodhi. If I had already attained Bodhi at that Buddha's place, then the Buddhas of later times would not have given me a prediction; therefore, my practice at that time was not yet
成佛，故偈言「以後時授記，然燈行非上」故。若無菩提，即無諸佛如來。有如是謗，謂一向無諸佛。為斷此疑，如經「何以故？須菩提！言如來者即實真如」故。實者非顛倒義故，真如者不異不變故。「須菩提！若有人言：如來得阿耨多羅三藐三菩提」者，此示何義？偈言「菩提彼行等」故。此義云何？彼菩薩行，若人言有實者，此則虛妄。如是如來得阿耨多羅三藐三菩提，若人言得者，此亦虛妄故，言「菩提彼行等」故。若如是有人謗言：如來不得阿耨多羅三藐三菩提。為斷此疑，如經「須菩提！如來所得阿耨多羅三藐三菩提法，不實不妄語」故。此義云何？以如來得彼菩提故。偈言「非實有為相」故。有為相者，謂五陰相，彼菩提法無色等相故。此復云何？偈言：
彼即非相相， 以不虛妄說； 是法諸佛法， 一切自體相。
此義云何？彼即於色等非相，無色等相故，彼即菩提相故。是故偈言「彼即非相相，以不虛妄說」故。「是故如來說一切法佛法」如是等，此義云何？以如來得如是法。偈言「是法諸佛法，一切自體相」故。自體相者，非體自體故。此明何義？一切法真如體故。彼法如來所證，是故言一切法佛法。彼處色等相不住故，彼一切色等諸法非法。如是諸法非法，即是諸法法，以
【現代漢語翻譯】 現代漢語譯本：成就佛果，所以偈語說：『以後時授記，然燈行非上』。如果不存在菩提（Bodhi，覺悟），那麼也就不存在諸佛如來。如果有人這樣誹謗，就等於說一概沒有諸佛。爲了斷除這種疑惑，正如經文所說：『何以故？須菩提（Subhuti，佛陀的弟子）！言如來者即實真如』。真實的意思就是沒有顛倒，真如的意思就是沒有差異和變化。『須菩提！若有人言：如來得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）』，這又揭示了什麼意義呢？偈語說：『菩提彼行等』。這又是什麼意思呢？那些菩薩（Bodhisattva，追求覺悟的修行者）的修行，如果有人說它是真實存在的，那就是虛妄的。同樣，如來證得阿耨多羅三藐三菩提，如果有人說他得到了什麼，這也是虛妄的，所以說『菩提彼行等』。如果有人這樣誹謗說：如來沒有證得阿耨多羅三藐三菩提。爲了斷除這種疑惑，正如經文所說：『須菩提！如來所得阿耨多羅三藐三菩提法，不實不妄語』。這又是什麼意思呢？因為如來證得了那個菩提。偈語說：『非實有為相』。有為相，指的是五陰（Skandha，構成個體的五種要素：色、受、想、行、識）之相，那個菩提法沒有色等相。這又是什麼意思呢？偈語說： 彼即非相相， 以不虛妄說； 是法諸佛法， 一切自體相。 這又是什麼意思呢？那個菩提在色等法中不是相，沒有色等相，那個就是菩提之相。所以偈語說：『彼即非相相，以不虛妄說』。『是故如來說一切法佛法』等等，這又是什麼意思呢？因為如來證得了這樣的法。偈語說：『是法諸佛法，一切自體相』。自體相，不是體的自體。這又說明了什麼呢？一切法的真如本體。那個法是如來所證悟的，所以說一切法都是佛法。那個地方色等相不住留，那個一切色等諸法就不是法。像這樣諸法非法，就是諸法的法，因為
【English Translation】 English version: To attain Buddhahood, hence the verse says, 'Later he received the prediction, the act of Dipankara (a past Buddha) was not supreme.' If there is no Bodhi (Enlightenment), then there are no Buddhas and Tathagatas (another name for Buddha). If there is such slander, it is said that there are no Buddhas at all. To dispel this doubt, as the sutra says, 'Why? Subhuti (a disciple of the Buddha)! What is called the Tathagata is the Real Thusness.' Real means the meaning of non-reversal, and Thusness means unchanging and non-different. 'Subhuti! If someone says: The Tathagata has attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment),' what meaning does this reveal? The verse says, 'Bodhi, their practice is equal.' What does this mean? Those Bodhisattvas (beings striving for enlightenment) practices, if someone says they are real, then this is false. Likewise, the Tathagata attained Anuttara-samyak-sambodhi, if someone says he has attained something, this is also false, hence it is said, 'Bodhi, their practice is equal.' If someone slanders and says: The Tathagata has not attained Anuttara-samyak-sambodhi. To dispel this doubt, as the sutra says, 'Subhuti! The Dharma of Anuttara-samyak-sambodhi attained by the Tathagata is neither real nor false.' What does this mean? Because the Tathagata has attained that Bodhi. The verse says, 'Not a real conditioned appearance.' Conditioned appearance refers to the appearance of the five Skandhas (the five aggregates that constitute a person: form, feeling, perception, mental formations, and consciousness), that Bodhi Dharma has no appearance of form, etc. What does this mean? The verse says: That is the non-appearance of appearance, Because it is spoken without falsehood; This Dharma is the Dharma of all Buddhas, The self-nature appearance of all. What does this mean? That is, in form, etc., it is not appearance, there is no appearance of form, etc., that is the appearance of Bodhi. Therefore, the verse says, 'That is the non-appearance of appearance, because it is spoken without falsehood.' 'Therefore, the Tathagata speaks of all Dharmas as Buddha Dharma,' etc., what does this mean? Because the Tathagata has attained such Dharma. The verse says, 'This Dharma is the Dharma of all Buddhas, the self-nature appearance of all.' Self-nature appearance is not the self-nature of the body. What does this explain? The true nature of all Dharmas. That Dharma is what the Tathagata has realized, therefore it is said that all Dharmas are Buddha Dharma. In that place, the appearance of form, etc., does not abide, that all Dharmas such as form, etc., are not Dharma. Such Dharmas that are not Dharma are the Dharma of all Dharmas, because
無彼法相，常不住持彼法相故。
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。』」
論曰：大身譬喻，示現何義？偈言：
依彼法身佛， 故說大身喻， 身離一切障， 及遍一切境。 功德及大體， 故即說大身； 非身即是身， 是故說非身。
此二偈示何義？畢竟遠離煩惱障智障，畢竟具足法身故。此復云何？有二種義：一者遍一切處；二者功德大，是故名大身。偈言「功德及大體」故。遍一切處者，真如一切法不差別故。偈言「非身即是身，是故說非身」故。如經「世尊！如來說人身妙大，則非大身，是故如來說名大身」故。此說何義？非身者無有諸相，是名非身；大者，有真如體，如是即名妙大身。如經「是名妙大身」故。
經曰：「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！于意云何？頗有實法名為菩薩？』須菩提言：『不也。世尊！實無有法名為菩薩，是故佛說一切法無我、無眾生、無人、無壽者。』『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
【現代漢語翻譯】 現代漢語譯本：沒有那種法相，因為法相不會恒常存在。
經中說：『須菩提！譬如有人，他的身體非常巨大。』須菩提說：『世尊！如來說人身非常巨大，那就不是真正的大身，所以如來說名為大身。』（須菩提：佛陀的弟子。世尊：對佛陀的尊稱。如來：佛陀的稱號之一。）
論中說：用大身的比喻，是爲了顯示什麼意義？偈頌說：
依仗那法身佛，所以說大身這個比喻， 身體遠離一切障礙，並且遍及一切境界。 功德和廣大的本體，因此就說大身； 不是身就是身，所以說非身。
這兩句偈頌顯示什麼意義？畢竟是遠離了煩惱障和智障，畢竟是具足了法身。這又是什麼意思呢？有兩種含義：一是遍及一切處；二是功德廣大，因此名為大身。偈頌說『功德及大體』的緣故。遍及一切處，是因為真如與一切法沒有差別。偈頌說『非身即是身，是故說非身』的緣故。如經中所說『世尊！如來說人身妙大，則非大身，是故如來說名大身』的緣故。這說明了什麼意義？非身是沒有諸種相狀，這叫做非身；大，是有真如的本體，這樣就叫做妙大身。如經中所說『是名妙大身』的緣故。
經中說：『佛說：須菩提！菩薩也是這樣。如果這樣說：「我應當滅度無量眾生。」那就不是菩薩。』佛說：『須菩提！你認為怎麼樣？有沒有真實的法叫做菩薩？』須菩提說：『沒有。世尊！實在沒有法叫做菩薩，所以佛說一切法無我、無眾生、無人、無壽者。』『須菩提！如果菩薩這樣說：「我莊嚴佛國土。」這不叫做菩薩。為什麼呢？如來說莊嚴佛土，莊嚴佛土就不是真正的莊嚴，這叫做莊嚴佛國土。』
【English Translation】 English version: There is no such Dharma characteristic, because that Dharma characteristic does not constantly abide.
The Sutra says: 'Subhuti! Suppose there is a person whose body is wonderfully large.' Subhuti (one of the Buddha's disciples) said: 'World Honored One (a title for the Buddha)! If the Tathagata (another title for the Buddha) says that a person's body is wonderfully large, then it is not a truly large body; therefore, the Tathagata calls it a 'named' large body.'
The Treatise says: What meaning is shown by the metaphor of the large body? The verse says:
Relying on that Dharmakaya (Dharma body) Buddha, therefore the metaphor of the large body is spoken, The body is free from all obstacles, and pervades all realms. Merit and great essence, therefore it is called the large body; Not-body is precisely body, therefore it is called not-body.
What meaning do these two verses show? Ultimately, it is to be apart from the afflictive obstructions and the cognitive obstructions, and ultimately to be complete with the Dharmakaya. What does this mean? There are two meanings: first, it pervades all places; second, its merit is great, therefore it is called the large body. This is because the verse says 'merit and great essence'. Pervading all places is because True Thusness (Tathata) is not different from all dharmas. This is because the verse says 'not-body is precisely body, therefore it is called not-body'. As the Sutra says, 'World Honored One! If the Tathagata says that a person's body is wonderfully large, then it is not a truly large body; therefore, the Tathagata calls it a 'named' large body.' What meaning does this explain? Not-body is without various characteristics; this is called not-body. Large is having the essence of True Thusness; thus, it is called the wonderfully large body. As the Sutra says, 'This is called the wonderfully large body.'
The Sutra says: 'The Buddha said: Subhuti! Bodhisattvas (enlightenment being) are also like this. If they say, "I shall liberate immeasurable sentient beings," then they are not Bodhisattvas.' The Buddha said: 'Subhuti! What do you think? Is there a real dharma called a Bodhisattva?' Subhuti said: 'No, World Honored One! There is truly no dharma called a Bodhisattva; therefore, the Buddha says that all dharmas are without self, without sentient beings, without person, without life.' 'Subhuti! If a Bodhisattva says, "I adorn the Buddha-land," this is not called a Bodhisattva. Why? The Tathagata says that adorning the Buddha-land, adorning the Buddha-land is not truly adorning; this is called adorning the Buddha-land.'
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：此中有疑，若無菩薩者，諸佛亦不成大菩提，眾生亦不入大涅槃，亦無清凈佛國土。若如是，為何義故，諸菩薩摩訶薩發心欲令眾生入涅槃，起心修行清凈佛國土？自下經文為斷此疑。云何斷疑？偈言：
不達真法界， 起度眾生意， 及清凈國土， 生心即是倒。
此義云何？若起如是心即是顛倒非菩薩者，起何等心名為菩薩？如經「須菩提！若菩薩通達無我無我法者，如來說名真是菩薩菩薩」故。此示何義？偈言：
眾生及菩薩， 知諸法無我， 非聖自智信， 及聖以有智。
此明何義？知無我無我法者，謂眾生及菩薩。何等眾生？何等菩薩？于彼法若能自智信，若世間智出世間智，所謂凡夫聖人，是人名為菩薩。此言攝世諦菩薩、出世諦菩薩，是故重說菩薩菩薩。如經「如來說名真是菩薩菩薩」故。
金剛般若波羅蜜經論卷中 大正藏第 25 冊 No. 1511 金剛般若波羅蜜經論
金剛般若波羅蜜經論卷下
天親菩薩造
元魏天竺三藏菩提流支譯
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：『
【現代漢語翻譯】 現代漢語譯本：佛陀（菩提，Bodhi）說：『如果菩薩能夠通達無我以及無我之法，我就稱他為真正的菩薩（菩薩，Bodhisattva）。』
論中說：這裡有一個疑問，如果沒有菩薩，諸佛也不能成就偉大的覺悟（大菩提，Mahābodhi），眾生也不能進入偉大的涅槃（大涅槃，Mahānirvāṇa），也不會有清凈的佛國土。如果這樣，那麼諸位菩薩摩訶薩（菩薩摩訶薩，Bodhisattva-mahāsattva）發心想要讓眾生進入涅槃，發起修行清凈佛國土的願望，又有什麼意義呢？下面的經文就是爲了消除這個疑問。如何消除疑問呢？偈頌說：
『不通達真正的法界，卻發起度化眾生的意願，以及想要清凈國土的想法，產生這樣的心念就是顛倒。』
這是什麼意思呢？如果生起這樣的心念就是顛倒，不是菩薩，那麼生起什麼樣的心念才叫做菩薩呢？就像經文所說：『須菩提（須菩提，Subhūti）！如果菩薩能夠通達無我以及無我之法，我就稱他為真正的菩薩。』這顯示了什麼意義呢？偈頌說：
『眾生以及菩薩，如果知道諸法無我，無論是憑藉凡夫的智慧和信心，還是聖人的智慧，都是菩薩。』
這說明了什麼呢？知道無我以及無我之法的人，包括眾生和菩薩。什麼樣的眾生？什麼樣的菩薩？對於這些法，如果能夠憑藉自己的智慧和信心，無論是世間的智慧還是出世間的智慧，也就是凡夫和聖人，這樣的人就叫做菩薩。這裡涵蓋了世俗諦的菩薩和勝義諦的菩薩，所以重複說『菩薩菩薩』。就像經文所說：『我就稱他為真正的菩薩。』
《金剛般若波羅蜜經論》卷中 《大正藏》第25冊 No. 1511 《金剛般若波羅蜜經論》
《金剛般若波羅蜜經論》卷下
天親菩薩（天親菩薩，Vasubandhu）造
元魏天竺三藏菩提流支（菩提流支，Bodhiruci）譯
經文說：『須菩提！你認為如何？如來有肉眼嗎？』須菩提回答說：『是的，世尊！如來有肉眼。』佛說：『
【English Translation】 English version: The Buddha (Bodhi) said: 'If a Bodhisattva (菩薩, Bodhisattva) comprehends the non-self and the dharma of non-self, the Tathagata calls him a true Bodhisattva (菩薩, Bodhisattva).'
The treatise says: Here there is a doubt. If there were no Bodhisattvas, the Buddhas would not attain great enlightenment (大菩提, Mahābodhi), sentient beings would not enter great Nirvana (大涅槃, Mahānirvāṇa), and there would be no pure Buddha lands. If this is so, then what is the meaning of Bodhisattva-mahāsattvas (菩薩摩訶薩, Bodhisattva-mahāsattva) generating the aspiration to lead sentient beings into Nirvana and cultivating pure Buddha lands? The following sutra passage is to resolve this doubt. How is the doubt resolved? The verse says:
'Without understanding the true Dharmadhatu, generating the intention to liberate sentient beings, and desiring to purify Buddha lands, giving rise to such thoughts is inverted.'
What does this mean? If giving rise to such thoughts is inverted and not the act of a Bodhisattva, then what kind of thought is called the thought of a Bodhisattva? As the sutra says: 'Subhūti (須菩提, Subhūti)! If a Bodhisattva comprehends the non-self and the dharma of non-self, the Tathagata calls him a true Bodhisattva.' What meaning does this reveal? The verse says:
'Sentient beings and Bodhisattvas, knowing that all dharmas are without self, whether through the wisdom and faith of ordinary beings or the wisdom of sages, are Bodhisattvas.'
What does this explain? Those who know the non-self and the dharma of non-self include sentient beings and Bodhisattvas. What kind of sentient beings? What kind of Bodhisattvas? Regarding these dharmas, if one can rely on one's own wisdom and faith, whether it is worldly wisdom or supramundane wisdom, that is, ordinary beings and sages, such a person is called a Bodhisattva. This encompasses Bodhisattvas of the conventional truth and Bodhisattvas of the ultimate truth, therefore the term 'Bodhisattva Bodhisattva' is repeated. As the sutra says: 'The Tathagata calls him a true Bodhisattva.'
Diamond Prajna Paramita Sutra Treatise, Volume Middle Taisho Tripitaka Volume 25, No. 1511, Diamond Prajna Paramita Sutra Treatise
Diamond Prajna Paramita Sutra Treatise, Volume Lower
Composed by Bodhisattva Vasubandhu (天親菩薩, Vasubandhu)
Translated by Tripitaka Master Bodhiruci (菩提流支, Bodhiruci) of Yuan Wei from India
The Sutra says: 'Subhūti! What do you think? Does the Tathagata have a physical eye?' Subhūti replied: 'Yes, World Honored One! The Tathagata has a physical eye.' The Buddha said: '
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。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：復有疑，前說菩薩不見彼是眾生、不見我為菩
【現代漢語翻譯】 現代漢語譯本 『須菩提！你認為怎麼樣？如來有天眼嗎？』須菩提回答：『是的，世尊！如來有天眼。』佛說：『須菩提！你認為怎麼樣？如來有慧眼嗎？』須菩提回答：『是的，世尊！如來有慧眼。』佛說：『須菩提！你認為怎麼樣？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！你認為怎麼樣？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！你認為怎麼樣？恒河中的所有沙子，佛說是沙子嗎？』須菩提回答：『是的，世尊！如來說是沙子。』佛說：『須菩提！你認為怎麼樣？如果一條恒河中所有沙子那麼多，又有像這些沙子一樣多的恒河，所有這些恒河中的沙子數量的佛世界，這樣的世界多不多？』須菩提回答：『那些世界非常多，世尊！』佛告訴須菩提：『那些世界中所有眾生的各種心念，如來完全知道。為什麼呢？因為如來說的各種心念，都不是真正的心念，只是名為心念。為什麼呢？須菩提！過去的念頭不可得，現在的念頭不可得，未來的念頭不可得。須菩提！你認為怎麼樣？如果有人用裝滿三千大千世界的七寶來佈施，這個善男子善女人因為這個因緣得到的福報多不多？』須菩提回答：『是的，世尊！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！那個善男子善女人因為這個因緣得到的福德積累非常多。須菩提！如果福德積累是真實的，如來就不會說福德積累福德積累了。』
論曰：還有疑問，前面說菩薩不見那些是眾生，不見我是菩薩。
【English Translation】 English version 『Subhuti (one of the principal disciples of the Buddha)! What do you think? Does the Tathagata (another name for the Buddha) have the heavenly eye?』 Subhuti said: 『Yes, World Honored One! The Tathagata has the heavenly eye.』 The Buddha said: 『Subhuti! What do you think? Does the Tathagata have the wisdom eye?』 Subhuti said: 『Yes, World Honored One! The Tathagata has the wisdom eye.』 The Buddha said: 『Subhuti! What do you think? Does the Tathagata have the Dharma eye?』 Subhuti said: 『Yes, World Honored One! The Tathagata has the Dharma eye.』 The Buddha said: 『Subhuti! What do you think? Does the Tathagata have the Buddha eye?』 Subhuti said: 『Yes, World Honored One! The Tathagata has the Buddha eye.』 The Buddha said: 『Subhuti! What do you think? Are the sands in the Ganges River, does the Buddha say they are sands?』 Subhuti said: 『Yes, World Honored One! The Tathagata says they are sands.』 The Buddha said: 『Subhuti! What do you think? If there are as many Ganges Rivers as there are sands in one Ganges River, and as many Buddha-worlds as there are sands in all those Ganges Rivers, would those worlds be many or not?』 Subhuti said: 『Those worlds would be very many, World Honored One!』 The Buddha told Subhuti: 『The Tathagata knows all the various thoughts dwelling in the minds of all beings in those worlds. Why? Because the Tathagata speaks of these thoughts as not truly being thoughts; they are merely called thoughts. Why? Subhuti! The past mind is unattainable, the present mind is unattainable, and the future mind is unattainable. Subhuti! What do you think? If someone were to fill three thousand great thousand worlds with the seven treasures and give them away in charity, would that good man or good woman gain much merit from that cause?』 Subhuti said: 『Yes, World Honored One! That person would gain very much merit from that cause.』 The Buddha said: 『Yes, yes. Subhuti! That good man or good woman would accumulate a great mass of merit from that cause. Subhuti! If that mass of merit were real, the Tathagata would not have spoken of a mass of merit as a mass of merit.』
Treatise: There is further doubt. It was previously said that a Bodhisattva (a person who is on the path towards Buddhahood) does not see those as beings, and does not see himself as a Bodhisattva.
薩、不見清凈佛國土。何以故？以不見諸法名為諸佛如來。若如是，或謂諸佛如來不見諸法。自下經文為斷此疑故，說五種眼。偈言：
雖不見諸法， 非無了境眼； 諸佛五種實， 以見彼顛倒。
何故說彼非顛倒？為顯斷疑譬喻，是故說我知彼種種心住如是等。此示何義？彼非顛倒，以見顛倒故。何者是顛倒？偈言：
種種顛倒識， 以離於實念， 不住彼實智， 是故說顛倒。
此義云何？種種顛倒者，彼種種心緣住，是名種種識，以六種識差別顛倒。何故彼心住名為顛倒？偈言「以離於實念，不住彼實智，是故說顛倒」故。如來說諸心住皆為非心住者，此句示現遠離四念處故。此以何義？心住者住彼念處，以離彼念處故云不住。又住、不動、根本，名異義一。若如是不住，是故說心住。此明不住相續不斷行因，是故不住示彼相續顛倒。如經「何以故？須菩提！過去心不可得、現在心不可得、未來心不可得」，以過去未來故不可得，現在心虛妄分別故不可得。如是示彼心住顛倒、諸識虛妄，以無三世觀故。何故依福德重說譬喻？偈言：
佛智慧根本， 非顛倒功德， 以是福德相， 故重說譬喻。
此說何義？復有疑，向說心住顛倒；若如是，福德亦是顛倒
【現代漢語翻譯】 現代漢語譯本：薩（薩一切有情），不能見到清凈的佛國土。為什麼呢？因為不見諸法才名為諸佛如來。如果這樣，或許會認為諸佛如來不見諸法。下面的經文是爲了斷除這種疑惑，所以說了五種眼。偈語說：
『雖不見諸法，非無了境眼；諸佛五種實，以見彼顛倒。』
為什麼說那不是顛倒呢？爲了顯示斷除疑惑的比喻，所以說『我知道他們種種心住』等等。這顯示了什麼意義？那不是顛倒，因為能見到顛倒的緣故。什麼是顛倒呢？偈語說：
『種種顛倒識，以離於實念，不住彼實智，是故說顛倒。』
這句的意義是什麼呢？種種顛倒，是說種種心緣住，這叫做種種識，因為六種識的差別而顛倒。為什麼那些心住被稱為顛倒呢？偈語說『以離於實念，不住彼實智，是故說顛倒』的緣故。如來說諸心住皆為非心住，這句話顯示了遠離四念處（四種觀照的處所，即身、受、心、法）的緣故。這是什麼意義呢？心住就是住在那些念處，因為離開了那些念處所以說不住。而且，住、不動、根本，名稱不同意義相同。如果這樣不住，所以說心住。這說明不住相續不斷的行因，所以不住顯示了相續的顛倒。如經所說：『為什麼呢？須菩提（佛陀的弟子）！過去心不可得、現在心不可得、未來心不可得』，因為過去未來所以不可得，現在心因為虛妄分別所以不可得。這樣顯示了心住的顛倒、諸識的虛妄，因為沒有三世（過去、現在、未來）的觀照的緣故。為什麼依靠福德再次說明比喻呢？偈語說：
『佛智慧根本，非顛倒功德，以是福德相，故重說譬喻。』
這說了什麼意義呢？又有人懷疑，前面說心住是顛倒的；如果這樣，福德也是顛倒的。
【English Translation】 English version: 'Sa' (Sarva sattva - all sentient beings) cannot see the pure Buddha lands. Why is that? Because not seeing all dharmas is what is called all Buddhas and Tathagatas (如來 - Thus Come Ones). If that's the case, one might think that all Buddhas and Tathagatas do not see any dharmas. The following sutra text is to dispel this doubt, so it speaks of the five eyes. The verse says:
'Although they do not see all dharmas, they are not without the eye that understands objects; the five realities of the Buddhas are used to see their inversions.'
Why is it said that those are not inversions? To reveal the analogy of dispelling doubts, that's why it says, 'I know their various mind-dwellings' and so on. What meaning does this show? That is not an inversion, because it can see the inversion. What is the inversion? The verse says:
'Various inverted consciousnesses, because they are separated from real thought, do not abide in that real wisdom, therefore it is said to be inverted.'
What is the meaning of this? 'Various inversions' means the various mind-objects that are dwelt upon, which are called various consciousnesses, inverted because of the differences in the six consciousnesses. Why are those mind-dwellings called inversions? The verse says, 'Because they are separated from real thought and do not abide in that real wisdom, therefore it is said to be inverted.' The Tathagata says that all mind-dwellings are non-mind-dwellings, which shows the separation from the Four Foundations of Mindfulness (四念處 - four contemplations: body, feelings, mind, and dharmas). What is the meaning of this? Mind-dwelling is dwelling in those foundations of mindfulness, and because it is separated from those foundations of mindfulness, it is said to be non-dwelling. Moreover, dwelling, non-moving, and fundamental are different names with the same meaning. If it is non-dwelling in this way, then it is said to be mind-dwelling. This clarifies that non-dwelling is the cause of continuous and unbroken practice, so non-dwelling shows the inversion of continuity. As the sutra says, 'Why is that? Subhuti (須菩提 - one of the Buddha's disciples)! The past mind is unattainable, the present mind is unattainable, the future mind is unattainable,' because of the past and future, it is unattainable, and the present mind is unattainable because of false discriminations. Thus, it shows the inversion of mind-dwelling and the falseness of the consciousnesses, because there is no contemplation of the three times (past, present, future). Why rely on merit to explain the analogy again? The verse says:
'The root of the Buddha's wisdom is non-inverted merit, because it is a characteristic of merit, therefore the analogy is explained again.'
What meaning does this say? Again, there is doubt that the previous statement said that mind-dwelling is inverted; if that's the case, then merit is also inverted.
。若是顛倒，何名善法？為斷此疑，示現心住雖顛倒，福德非顛倒。何以故？偈言「佛智慧根本」故。云何示現根本？如經「須菩提！若福德有實，如來則不說福德聚福德聚」故。此義云何？明有漏福德聚是其顛倒，以此福德聚是有漏故，所以如來不說福德聚。又福德聚者，即福德聚。何以故？若非福德聚者，如來則不說為智慧根本，是故福德聚者即福德聚。
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：復有疑，若諸佛以無為法得名，云何諸佛成就八十種好三十二相而名為佛？為斷此疑，是故說非成就色身、非成就諸相得見如來。又色身攝得八十種好三十二相，如經「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。何以故？如來說諸相具足即非具足，是故如來說名諸相具足」故。何故如是說？偈言：
法身畢竟體， 非彼相好身， 以非相成就， 非彼法身故。
【現代漢語翻譯】 現代漢語譯本：如果（心住）是顛倒的，那怎麼能稱之為善法呢？爲了消除這個疑惑，（佛）示現了心住雖然是顛倒的，但福德並非顛倒。為什麼呢？因為偈語說『佛智慧的根本』。如何示現這個根本呢？就像經文所說：『須菩提！如果福德是真實的，如來就不會說福德聚、福德聚了。』這句經文是什麼意思呢？說明有漏的福德聚是顛倒的，因為這種福德聚是有漏的，所以如來不說福德聚。而且，福德聚就是福德聚。為什麼呢？如果不是福德聚，如來就不會說它是智慧的根本，所以福德聚就是福德聚。
經文說：『須菩提！你認為怎麼樣？可以用具足色身來見佛嗎？』須菩提回答說：『不能，世尊！不應該用色身來見如來。為什麼呢？如來說具足色身，就不是具足色身，所以如來說名為具足色身。』佛說：『須菩提！你認為怎麼樣？可以用具足諸相來見如來嗎？』須菩提回答說：『不能，世尊！不應該用具足諸相來見如來。為什麼呢？如來說諸相具足，就不是具足，所以如來說名為諸相具足。』
論中說：又有人疑惑，如果諸佛是以無為法而得名的，為什麼諸佛成就了八十種好、三十二相，還被稱為佛呢？爲了消除這個疑惑，所以說不能以成就色身、成就諸相來見如來。而且，色身包含了八十種好和三十二相，就像經文所說：『為什麼呢？如來說具足色身，就不是具足色身，所以如來說名為具足色身。為什麼呢？如來說諸相具足就不是具足，所以如來說名為諸相具足。』為什麼要這樣說呢？偈語說：
法身畢竟體， 非彼相好身， 以非相成就， 非彼法身故。
【English Translation】 English version: If it is inverted, how can it be called good Dharma? To dispel this doubt, it is shown that although the mind-abiding is inverted, the merit is not inverted. Why? Because the verse says 'the root of Buddha's wisdom'. How is this root shown? As the sutra says, 'Subhuti (name of a disciple)! If merit were real, the Tathagata (another name for Buddha) would not speak of the accumulation of merit, the accumulation of merit.' What does this mean? It clarifies that the accumulation of defiled merit is inverted, because this accumulation of merit is defiled, so the Tathagata does not speak of the accumulation of merit. Moreover, the accumulation of merit is the accumulation of merit. Why? If it were not the accumulation of merit, the Tathagata would not say that it is the root of wisdom, therefore the accumulation of merit is the accumulation of merit.
The sutra says: 'Subhuti! What do you think? Can the Buddha be seen by the complete physical body?' Subhuti said: 'No, World Honored One! The Tathagata should not be seen by the physical body. Why? The Tathagata says that the complete physical body is not the complete physical body, therefore the Tathagata says it is named the complete physical body.' The Buddha said: 'Subhuti! What do you think? Can the Tathagata be seen by the complete marks?' Subhuti said: 'No, World Honored One! The Tathagata should not be seen by the complete marks. Why? The Tathagata says that the complete marks are not complete, therefore the Tathagata says it is named the complete marks.'
The treatise says: Furthermore, there is doubt, if the Buddhas are named by unconditioned Dharma, why are the Buddhas called Buddhas when they have accomplished the eighty minor marks and thirty-two major marks? To dispel this doubt, it is said that the Tathagata cannot be seen by accomplishing the physical body or accomplishing the marks. Moreover, the physical body includes the eighty minor marks and thirty-two major marks, as the sutra says: 'Why? The Tathagata says that the complete physical body is not the complete physical body, therefore the Tathagata says it is named the complete physical body. Why? The Tathagata says that the complete marks are not complete, therefore the Tathagata says it is named the complete marks.' Why is it said like this? The verse says:
The Dharmakaya (body of the Dharma) is ultimately the essence, not that body with marks and excellences, Because it is not accomplished by marks, therefore it is not the Dharmakaya.
不離於法身， 彼二非不佛， 故重說成就， 亦無二及有。
此二偈說何義？彼法身畢竟體，非色身成就，亦非諸相成就，以非彼身故。非彼身者，以非彼法身相故。此二非不佛，即彼如來身有故。何者是二？一者色身成就；二者諸相成就。以此二法不離於法身，是故彼如來身成就相好，亦得說有。云何說有？經言「色身成就、諸相成就」故。是故偈言「彼二非不佛」故。是故此二亦得言無，故說非身成就、非相成就。亦得言有，故說色身成就、諸相成就故，偈言「亦無二及有」故。何故如是說？以彼法身中無，即於是義說如來色身成就、諸相成就，以不離彼身故。而法身不如是說，以法身非彼體故。
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：復有疑，若如來具足色身成就不可得見，若相成就不可得見，云何言如來說法？自下經文為斷此疑，如經「若人言如來有所說法，則為謗佛，不能解我所說」故。此義云何？偈言：
如佛法亦然， 所說二差別； 不離於法界， 說法無自相。
何故重言說法說法者？偈言「所說二差別」故。何者是二？一者所說法；二者所有義。何故言無法可說是名說法者？偈言「不離於法界，說法無自相」故。此以何義？所說法離於真法界不可得自相見故。
經曰：「爾時慧命須菩提白佛言：『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：復有疑，若言諸佛說者，是無所說法不離於法身，亦是其無；有何等人能信如是甚深法界？自下經文為斷此疑。偈言：
所說說者深， 非無能信者； 非眾生眾生， 非聖非不聖。
何故言須菩提非眾生非不眾生者？偈言「非眾生眾生，非聖非不聖」故。此以何義？若有信此經，彼人非眾生。非眾生者，非無聖體。非無聖體者，非凡夫體故。非不眾生者，以有聖體故。彼人非凡夫眾生，非不是聖體眾生。如經「何以故？須菩提？眾生眾生者，如來說非眾生，是名眾生」故。如來說非眾生者，非凡夫眾生，是故說眾生眾生。以聖人眾生，是故說非眾生。
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
【現代漢語翻譯】 現代漢語譯本 為何再次強調說法和說法者？偈語說：『所說之法和說法者有二種差別』。這二種差別是什麼？一是所說的法，二是所說法的意義。為何說沒有法可以被說，而稱之為說法者？偈語說：『不離於法界，說法無自相』。這是什麼意思呢？因為所說的法離開了真法界，就無法得到其自身的相狀。
經中說：『當時，慧命須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）對佛說：『世尊！是否會有眾生在未來世聽到這部法後生起信心呢？』佛說：『須菩提！他們既非眾生，也非非眾生。為什麼呢？須菩提！所謂的眾生，如來說並非真正的眾生，只是名為眾生。』
論中說：又有人懷疑，如果說諸佛所說之法，是不離於法身（Dharmakaya，佛的法性之身），也就是無，那麼有什麼人能夠相信如此甚深的法界呢？下面的經文是爲了斷除這種疑惑。偈語說：
『所說說者深， 非無能信者； 非眾生眾生， 非聖非不聖。』
為何說須菩提既非眾生也非非眾生呢？偈語說：『非眾生眾生，非聖非不聖』。這是什麼意思呢？如果有人相信這部經，那麼這個人就不是凡夫眾生。不是凡夫眾生，就不是沒有聖人的體性。不是沒有聖人的體性，就不是凡夫的體性。非非眾生，是因為具有聖人的體性。這個人既不是凡夫眾生，也不是沒有聖人體性的眾生。如經中所說：『為什麼呢？須菩提？所謂的眾生，如來說並非真正的眾生，只是名為眾生。』如來說並非真正的眾生，是指不是凡夫眾生，所以說是眾生眾生。因為是聖人的眾生，所以說不是眾生。
經中說：『佛說：『須菩提！你認為如何？如來（Tathagata，佛的稱號之一）得到了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）了嗎？』須菩提說：『沒有。世尊！世尊！沒有絲毫的法是如來得到的阿耨
【English Translation】 English version Why is the act of teaching and the teacher emphasized again? The verse says, 'What is taught and the teacher have two differences.' What are these two? One is what is taught, and the other is the meaning of what is taught. Why is it said that there is no Dharma that can be spoken, and yet it is called a teacher? The verse says, 'Not apart from the Dharmadhatu (Dharmadhatu, the realm of Dharma), teaching has no self-nature.' What does this mean? Because what is taught, apart from the true Dharmadhatu, cannot attain its own self-nature.
The Sutra says: 'At that time, the Venerable Subhuti (Subhuti, one of the Buddha's ten great disciples, known for his understanding of emptiness) said to 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 non-beings. Why? Subhuti! What is called 'beings,' the Tathagata says are not truly beings; they are merely called 'beings.'
The Treatise says: Again, there is doubt: if it is said that what the Buddhas teach is not apart from the Dharmakaya (Dharmakaya, the body of Dharma), which is emptiness, then who can believe in such a profound Dharmadhatu? The following Sutra passage is to dispel this doubt. The verse says:
'What is taught is profound, yet there are those who can believe; Neither beings as beings, nor saints as non-saints.'
Why is it said that Subhuti is neither a being nor a non-being? The verse says, 'Neither beings as beings, nor saints as non-saints.' What does this mean? If someone believes in this Sutra, that person is not an ordinary being. Not an ordinary being means not without the nature of a saint. Not without the nature of a saint means not the nature of a common person. Not a non-being means having the nature of a saint. That person is neither an ordinary being nor a being without the nature of a saint. As the Sutra says, 'Why? Subhuti? What is called 'beings,' the Tathagata says are not truly beings; they are merely called 'beings.' The Tathagata says they are not truly beings, meaning they are not ordinary beings, therefore it is said 'beings as beings.' Because they are saintly beings, therefore it is said 'not beings.'
The Sutra says: 'The Buddha said: 'Subhuti, what do you think? Has the Tathagata (Tathagata, one of the titles of the Buddha) attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)?' Subhuti said: 'No, World Honored One! World Honored One! There is not the slightest Dharma that the Tathagata has attained of Anuttara
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，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：復有疑，若如來不得一法名阿耨多羅三藐三菩提者，云何離於上上證，轉轉得阿耨多羅三藐三菩提？自下經文為斷此疑，示現非證法名為得阿耨多羅三藐三菩提。此義云何？偈言：
彼處無少法， 知菩提無上； 法界不增減， 凈平等自相。 有無上方便， 及離於漏法； 是故非凈法， 即是清凈法。
此明何義？彼菩提處無有一法可證，名為阿耨多羅三藐三菩提。如經「世尊！無有少法如來得阿耨多羅三藐三菩提法」故。彼復有何義？偈言「法界不增減」，不增減者，是法平等，是故名無上，以更無上上故。如經「複次須菩提！是法平等，無有高下，是名阿耨多羅三藐三菩提」故。又諸佛如來清凈法身平等無差別，于彼處無有勝者，是故說無上。如經「以無眾生、無人、無壽者，得平等阿耨多羅三藐三菩提」故。又彼法無我自體真實，更
【現代漢語翻譯】 現代漢語譯本： 『阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』佛說：『是的，是的。須菩提（Subhuti）！我對於阿耨多羅三藐三菩提，乃至沒有絲毫的法可以獲得，這叫做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，這叫做阿耨多羅三藐三菩提，因為沒有眾生、沒有人、沒有壽者能夠獲得平等的阿耨多羅三藐三菩提，一切善法都能獲得阿耨多羅三藐三菩提。須菩提！所說的善法善法，如來說不是善法，這叫做善法。』
論曰：又有人懷疑，如果如來沒有獲得一法而名為阿耨多羅三藐三菩提，那麼如何離開上上的證悟，逐漸獲得阿耨多羅三藐三菩提呢？下面的經文是爲了斷除這個疑惑，顯示不是證得某個法才叫做獲得阿耨多羅三藐三菩提。這是什麼意思呢？偈頌說：
『彼處無少法， 知菩提無上； 法界不增減， 凈平等自相。 有無上方便， 及離於漏法； 是故非凈法， 即是清凈法。』
這說明了什麼意義呢？在那菩提之處，沒有一法可以證得，這叫做阿耨多羅三藐三菩提。如經中所說：『世尊！沒有絲毫的法是如來證得阿耨多羅三藐三菩提的法。』那麼這又有什麼意義呢？偈頌說『法界不增減』，不增減，就是法是平等的，所以叫做無上，因為沒有比它更高的了。如經中所說：『再次，須菩提！這個法是平等的，沒有高下之分，這叫做阿耨多羅三藐三菩提。』而且諸佛如來的清凈法身平等沒有差別，在那處所沒有勝過者，所以說無上。如經中所說：『因為沒有眾生、沒有人、沒有壽者，能夠獲得平等的阿耨多羅三藐三菩提。』而且那個法無我，自體真實，更
【English Translation】 English version: 'Anuttara-samyak-sambodhi (unexcelled complete enlightenment).' The Buddha said, 'So it is, so it is, Subhuti! Regarding Anuttara-samyak-sambodhi, I do not even have the slightest dharma to be attained; this is called Anuttara-samyak-sambodhi. Furthermore, Subhuti! This dharma is equal, without high or low; this is called Anuttara-samyak-sambodhi, because no sentient being, no person, no life-span holder can attain equal Anuttara-samyak-sambodhi; all good dharmas attain Anuttara-samyak-sambodhi. Subhuti! What is called good dharma, good dharma, the Tathagata says is not good dharma; this is called good dharma.'
Treatise says: Again, there is doubt. If the Tathagata does not attain a single dharma and it is called Anuttara-samyak-sambodhi, how can one, apart from higher and higher attainments, gradually attain Anuttara-samyak-sambodhi? The following sutra text is to dispel this doubt, showing that not attaining a dharma is called attaining Anuttara-samyak-sambodhi. What is the meaning of this? The verse says:
'In that place, there is no slightest dharma, Knowing Bodhi is unsurpassed; The Dharma Realm neither increases nor decreases, Pure, equal, self-nature. Having unsurpassed expedient means, And being apart from defiled dharmas; Therefore, not pure dharma, Is precisely pure dharma.'
What does this clarify? In that place of Bodhi, there is not a single dharma that can be attained; this is called Anuttara-samyak-sambodhi. As the sutra says, 'World Honored One! There is not the slightest dharma that the Tathagata attained as the dharma of Anuttara-samyak-sambodhi.' What is the meaning of that? The verse says, 'The Dharma Realm neither increases nor decreases.' Not increasing or decreasing means that the dharma is equal; therefore, it is called unsurpassed, because there is no higher than it. As the sutra says, 'Furthermore, Subhuti! This dharma is equal, without high or low; this is called Anuttara-samyak-sambodhi.' Moreover, the pure Dharmakaya of all Buddhas and Tathagatas is equal and without difference; in that place, there is no one who is superior; therefore, it is said to be unsurpassed. As the sutra says, 'Because no sentient being, no person, no life-span holder can attain equal Anuttara-samyak-sambodhi.' Moreover, that dharma is without self, its own substance is real, and further
無上上故，名阿耨多羅三藐三菩提故。又彼法有無上方便，以一切善法滿足故，說阿耨多羅三藐三菩提。余菩提者，善法不滿足，更有上方便。如經「一切善法得阿耨多羅三藐三菩提故。須菩提！所言善法善法者，如來說非善法，是名善法」者，何故如是說？偈言「及離於漏法」，是故彼漏非是凈法，此即是清凈法故。此以何義？彼法無有漏法故，名非善法；以無有漏法故，是故名為善法，以決定無漏善法故。
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。』」
論曰：復有疑，若一切善法滿足得阿耨多羅三藐三菩提者，則所說法不能得大菩提。何以故？以所說法無記法故。為斷此疑，重說勝福譬喻。示現何義？偈言：
雖言無記法， 而說是彼因； 是故一法寶， 勝無量珍寶。
此義云何？雖言所說法是無記，而能得大菩提。何以故？以遠離所說法不能得大菩提。以是義故，此法能為菩提因。又言無記者，此義不然。何以故？汝法是無記，而我法是記。偈言
【現代漢語翻譯】 現代漢語譯本：因為沒有比它更高的，所以稱為阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。而且那個法具有無上的方便，因為一切善法都圓滿具足，所以才說是阿耨多羅三藐三菩提。其他的菩提，善法不圓滿具足，還需要更高的方便。如經中所說：『一切善法都能獲得阿耨多羅三藐三菩提。須菩提（Subhuti，解空第一的弟子）！所說的善法善法，如來說不是善法，只是名為善法。』為什麼這樣說呢？偈頌說：『以及遠離了有漏之法』，因此那些有漏之法不是清凈之法，而這個才是清凈之法。這是什麼意思呢？那個法沒有有漏之法，所以名為非善法；因為沒有有漏之法，所以才名為善法，因為它決定是無漏的善法。
經中說：『須菩提！三千大千世界中所有諸須彌山王（Sumeru，妙高山），像這樣堆積如山的七寶，有人拿來佈施。如果有人用這部般若波羅蜜經（Prajnaparamita Sutra，以空性為中心的經典）乃至其中的四句偈等，受持讀誦併爲他人解說，那麼這個人所獲得的福德，比前者用七寶佈施的福德，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，乃至用算術譬喻都無法比及。』
論中說：又有人懷疑，如果一切善法圓滿具足才能獲得阿耨多羅三藐三菩提，那麼所說的法就不能獲得大菩提。為什麼呢？因為所說的法是無記法（avyākrta，非善非惡，不可記別之法）。爲了斷除這種疑惑，再次用殊勝的福德來作譬喻。這顯示了什麼意義呢？偈頌說：
『雖然說是無記法， 但卻是菩提之因； 因此一法之寶， 勝過無量珍寶。』
這是什麼意思呢？雖然說所說的法是無記，但卻能獲得大菩提。為什麼呢？因為離開了所說的法就不能獲得大菩提。因為這個緣故，此法能夠成為菩提之因。又說無記，這個說法是不對的。為什麼呢？你的法是無記，而我的法是有記。偈頌說
【English Translation】 English version: It is called Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) because there is nothing higher than it. Moreover, that Dharma has unsurpassed skillful means, because all good Dharmas are completely fulfilled, therefore it is said to be Anuttara-samyak-sambodhi. Other Bodhis (enlightenments) do not have completely fulfilled good Dharmas, and require higher skillful means. As the Sutra says, 'All good Dharmas attain Anuttara-samyak-sambodhi. Subhuti (the foremost disciple in understanding emptiness)! What is called good Dharma, good Dharma, the Tathagata (Thus Come One) says is not good Dharma, it is only named good Dharma.' Why is it said like this? The verse says, 'And is apart from defiled Dharmas,' therefore those defiled Dharmas are not pure Dharmas, and this is the pure Dharma. What is the meaning of this? That Dharma has no defiled Dharmas, therefore it is called non-good Dharma; because there are no defiled Dharmas, therefore it is called good Dharma, because it is definitely undefiled good Dharma.
The Sutra says: 'Subhuti! If someone were to take all the Sumeru Mountains (Mount Meru, the central world-mountain) in the three thousand great thousand worlds, and pile them up with the seven treasures, and give them away in charity. If another person were to receive, uphold, recite, and explain to others even four lines of verse from this Prajnaparamita Sutra (Perfection of Wisdom Sutra), the merit of the latter would not be one percent, one thousandth, one hundred millionth, one koti (crore) part, one number part, one upanishad part, or even be comparable by calculation or analogy to the merit of the former.'
The Treatise says: Again, there is doubt, if all good Dharmas are completely fulfilled to attain Anuttara-samyak-sambodhi, then the Dharma that is spoken cannot attain great Bodhi. Why is that? Because the Dharma that is spoken is anavyākrta (undetermined, neither good nor evil). To dispel this doubt, the analogy of superior merit is repeated. What meaning does it show? The verse says:
'Although it is said to be undetermined Dharma, It is the cause of that Bodhi; Therefore, one Dharma treasure, Is superior to immeasurable treasures.'
What is the meaning of this? Although it is said that the Dharma that is spoken is undetermined, it can attain great Bodhi. Why is that? Because without the Dharma that is spoken, one cannot attain great Bodhi. For this reason, this Dharma can be the cause of Bodhi. Furthermore, saying it is undetermined is not correct. Why is that? Your Dharma is undetermined, but my Dharma is determined. The verse says
「是故一法寶，勝無量珍寶」故。是故此所說法，勝彼阿僧祇須彌等珍寶故。如經「若人以此般若波羅蜜經乃至一四句偈等，受持讀誦為他人說，於前福德百分不及一」如是等，此示何義？偈言：
數力無似勝， 無似因亦然； 一切世間法， 不可得為喻。
此說何等義？示於前福德此福為勝。云何為勝？一者數勝；二者力勝；三者不相似勝；四者因勝。是故偈言「一切世間法，不可得為喻」故。數勝者，如經「百分不及一，乃至算數譬喻所不能及」故。以數無限齊故，攝得餘數應知。力勝者，如經「不及一歌羅分」故。無似勝者，此福德中數不相似，以此福德不可數故。如經「數不能及」故。因勝者，因果不相似，以此因果勝彼因果故。如經「乃至優波尼沙陀分不及一」故。又此法最勝，無有世間法可喻此法故。偈言「一切世間法不可得為喻」故。如是此福德中彼福微少，是故無法可喻。
經曰：「『須菩提！于意云何？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
【現代漢語翻譯】 現代漢語譯本：『因此，一個佛法的珍寶，勝過無量珍寶。』所以，這裡所說的佛法，勝過那阿僧祇（asaṃkhya，無數）須彌山（Sumeru，妙高山）等珍寶。如經文所說：『如果有人以這部《般若波羅蜜經》（Prajñāpāramitā Sūtra，智慧到彼岸的經典），乃至其中的一四句偈等，受持讀誦併爲他人解說，那麼他所獲得的福德，是之前的福德的百分之一都比不上的。』等等，這顯示了什麼意義呢？偈頌說： 數量和力量都無比殊勝，沒有可以比擬的原因也是如此；一切世間法，都不能用來比喻。 這說明了什麼意義呢？顯示了之前的福德，與這（般若波羅蜜）的福德相比，是遠遠不如的。為什麼說遠遠不如呢？第一，數量上殊勝；第二，力量上殊勝；第三，不相似的殊勝；第四，原因上殊勝。所以偈頌說『一切世間法，都不能用來比喻』。數量上殊勝，如經文所說：『百分之一都比不上，乃至用算術譬喻都不能相比。』因為數量是無限的，所以可以涵蓋其餘的數量，應當知曉。力量上殊勝，如經文所說：『連一個歌羅分（kalā，時間單位）都比不上。』不相似的殊勝，是指這福德中的數量是不相似的，因為這福德是不可數的。如經文所說：『數量不能相比。』原因上殊勝，是指因和果是不相似的，因為這（般若波羅蜜）的因和果勝過其他的因和果。如經文所說：『乃至優波尼沙陀分（upaniṣad, 秘密教義）都比不上。』而且這佛法是最殊勝的，沒有世間法可以比喻這佛法。偈頌說『一切世間法都不能用來比喻』。像這樣，在這福德中，其他的福德是微不足道的，所以沒有辦法可以比喻。 經文說：『須菩提（Subhūti，佛陀的弟子）！你認為如何？你認為如來（Tathāgata，佛陀的稱號）會這樣想：「我度化眾生」嗎？須菩提！不要這樣認為。為什麼呢？實際上沒有眾生是被如來度化的。』佛說：『須菩提！如果真有眾生被如來度化，那麼如來就有了我相、人相、眾生相、壽者相。須菩提！如來說有我，就不是真有我。而那些無知的凡夫俗子，卻以為真有我。須菩提！如來說的無知的凡夫俗子，只是一個名稱，並非真的存在。
【English Translation】 English version: 'Therefore, a single Dharma jewel surpasses limitless precious jewels.' Hence, this Dharma spoken here surpasses those asaṃkhya (asaṃkhya, countless) Mount Sumerus (Sumeru, wondrous high mountain) and other precious jewels. As the sutra says, 'If a person upholds, recites, and explains to others even a four-line verse from this Prajñāpāramitā Sūtra (Prajñāpāramitā Sūtra, scripture of wisdom to the other shore), the merit they gain is far greater than the previous merit, not even one percent of it.' And so on, what meaning does this show? The verse says: In number and power, it is incomparably superior, and the reason for its incomparability is also the same; all worldly dharmas cannot be used as a metaphor. What meaning does this explain? It shows that the previous merit is far inferior to the merit of this (Prajñāpāramitā). Why is it said to be far inferior? First, it is superior in number; second, it is superior in power; third, it is superior in dissimilarity; fourth, it is superior in cause. Therefore, the verse says, 'All worldly dharmas cannot be used as a metaphor.' Superior in number, as the sutra says, 'Not even one percent can compare, and even arithmetic metaphors cannot compare.' Because the number is infinite, it encompasses the remaining numbers, it should be known. Superior in power, as the sutra says, 'Not even one kalā (kalā, unit of time) can compare.' Superior in dissimilarity, refers to the fact that the numbers in this merit are dissimilar, because this merit is uncountable. As the sutra says, 'Numbers cannot compare.' Superior in cause, refers to the fact that the cause and effect are dissimilar, because the cause and effect of this (Prajñāpāramitā) surpass other causes and effects. As the sutra says, 'Not even one upaniṣad (upaniṣad, secret doctrine) can compare.' Moreover, this Dharma is the most superior, and no worldly Dharma can be compared to this Dharma. The verse says, 'All worldly dharmas cannot be used as a metaphor.' In this way, in this merit, other merits are insignificant, so there is no way to compare. The sutra says: 'Subhūti (Subhūti, a disciple of the Buddha), what do you think? Do you think the Tathāgata (Tathāgata, title of the Buddha) would think, "I liberate sentient beings"? Subhūti, do not think this way. Why? In reality, there are no sentient beings liberated by the Tathāgata.' The Buddha said: 'Subhūti, if there were truly sentient beings liberated by the Tathāgata, then the Tathāgata would have the characteristics of self, person, sentient being, and life. Subhūti, when the Tathāgata speaks of self, it is not a true self. But those ignorant ordinary beings think there is a true self. Subhūti, the ignorant ordinary beings spoken of by the Tathāgata are merely a name, not truly existent.'
，是故言毛道凡夫生。』」
論曰：復有疑，若是法平等相無有高下者，云何如來名為度眾生？自下經文為斷此疑。云何斷疑？偈言：
平等真法界， 佛不度眾生； 以名共彼陰， 不離於法界。
此義云何？眾生假名與五陰共故。彼名共陰，不離於法界，偈言「不離於法界」故。彼法界無差別故，偈言「平等真法界」故。是故如來不度一眾生，偈言「佛不度眾生」故。如經「何以故？實無有眾生如來度者」故。「佛言：須菩提！若有實眾生如來度者，如來則有我、人、眾生、壽者相者」，此明何義？偈言：
取我度為過， 以取彼法是； 取度眾生故， 不取取應知。
此義云何？若如來有如是心「五陰中有眾生可度」者，此是取相過，以著彼法故。偈言「取我度為過」故。「以取彼法是」者，以取五陰中是眾生故。「取度眾生故」者，欲令眾生得解脫，有如是相故。經復言「須菩提！如來說有我者，則非有我，而毛道凡夫生者，以為有我」者，此義云何？偈言「不取取應知」故。此以何義？以彼不實義，是故彼不取。以不取者，即是毛道凡夫取，而即是不取故，言不取取故。又「須菩提！毛道凡夫生者，如來說名非生」者，不生聖人法故言非生。
經曰：「『須
【現代漢語翻譯】 『所以才說毛道凡夫會產生這種想法。』
論中說：又有人產生疑問，如果一切法的體性都是平等，沒有高下之分，那麼如來怎麼能說是度化眾生呢？下面的經文就是爲了消除這個疑問。如何消除疑問呢？偈頌說：
『平等真法界， 佛不度眾生； 以名共彼陰， 不離於法界。』
這句偈頌是什麼意思呢？眾生只是一個假名，與五陰（色、受、想、行、識）和合而成。這個假名與五陰相連，並沒有脫離法界，偈頌中說『不離於法界』就是這個意思。因為法界沒有差別，所以偈頌說『平等真法界』。因此，如來實際上沒有度化任何一個眾生，偈頌說『佛不度眾生』就是這個意思。正如經文所說：『為什麼呢？實際上沒有眾生被如來所度化。』『佛說：須菩提（Subhuti，佛陀的十大弟子之一）！如果真有眾生被如來度化，那麼如來就有了我相、人相、眾生相、壽者相。』這說明了什麼呢？偈頌說：
『取我度為過， 以取彼法是； 取度眾生故， 不取取應知。』
這句偈頌是什麼意思呢？如果如來有這樣的想法，認為『五陰之中有眾生可以被度化』，這就是執著于相的過失，因為執著于這些法。偈頌說『取我度為過』就是這個意思。『以取彼法是』，是因為執著於五陰之中存在眾生。『取度眾生故』，是說想要讓眾生得到解脫，有這樣的相存在。經文又說『須菩提（Subhuti，佛陀的十大弟子之一）！如來說有我，實際上並非有我，而毛道凡夫會認為有我』，這是什麼意思呢？偈頌說『不取取應知』就是這個意思。這是什麼含義呢？因為那個『我』是不真實的，所以不應該執取。因為不執取，實際上就是毛道凡夫所執取的，但實際上又是不執取的，所以說不取取。另外，『須菩提（Subhuti，佛陀的十大弟子之一）！毛道凡夫所生的，如來說名為非生』，這是因為沒有生起聖人的法，所以說非生。
經文說：『須菩提（Subhuti，佛陀的十大弟子之一）！
【English Translation】 'Therefore, it is said that ordinary beings with hairy minds generate such thoughts.'
The treatise says: Again, there is doubt. If the nature of all dharmas is equal and without high or low distinctions, how can the Tathagata (如來，another name for Buddha) be said to liberate sentient beings? The following sutra passage is to dispel this doubt. How is the doubt dispelled? The verse says:
'The equal and true Dharma Realm, the Buddha does not liberate sentient beings; because the name is shared with the skandhas (五陰，the five aggregates of existence), it is not apart from the Dharma Realm.'
What is the meaning of this? Sentient beings are merely a provisional name, coexisting with the five skandhas (色、受、想、行、識，form, feeling, perception, volition, and consciousness). This name is shared with the skandhas and is not separate from the Dharma Realm, as the verse says, 'not apart from the Dharma Realm.' Because the Dharma Realm has no distinctions, the verse says, 'the equal and true Dharma Realm.' Therefore, the Tathagata (如來，another name for Buddha) does not liberate a single sentient being, as the verse says, 'the Buddha does not liberate sentient beings.' As the sutra says, 'Why? In reality, there are no sentient beings liberated by the Tathagata (如來，another name for Buddha).' 'The Buddha said: Subhuti (須菩提，one of the ten great disciples of the Buddha)! If there were truly sentient beings liberated by the Tathagata (如來，another name for Buddha), the Tathagata (如來，another name for Buddha) would have the characteristics of self, person, sentient being, and life.' What does this clarify? The verse says:
'Taking my liberation as a fault, because taking that dharma as real; because of taking the liberation of sentient beings, one should know that not-taking is taking.'
What is the meaning of this? If the Tathagata (如來，another name for Buddha) had such a thought, 'Among the five skandhas (五陰，the five aggregates of existence) there are sentient beings to be liberated,' this would be the fault of clinging to appearances, because of attachment to those dharmas. The verse says, 'Taking my liberation as a fault.' 'Because taking that dharma as real' means taking the existence of sentient beings within the five skandhas (五陰，the five aggregates of existence) as real. 'Because of taking the liberation of sentient beings' means desiring to liberate sentient beings, having such an appearance. The sutra further says, 'Subhuti (須菩提，one of the ten great disciples of the Buddha)! The Tathagata (如來，another name for Buddha) speaks of self, but in reality, there is no self, while ordinary beings with hairy minds think there is a self.' What does this mean? The verse says, 'One should know that not-taking is taking.' What is the meaning of this? Because that 'self' is unreal, therefore it should not be grasped. Because of not grasping, it is actually what ordinary beings with hairy minds grasp, but in reality, it is not grasping, so it is said that not-taking is taking. Furthermore, 'Subhuti (須菩提，one of the ten great disciples of the Buddha)! What is born of ordinary beings with hairy minds, the Tathagata (如來，another name for Buddha) calls non-birth,' this is because the dharma of sages is not born, therefore it is called non-birth.
The sutra says: 'Subhuti (須菩提，one of the ten great disciples of the Buddha)!
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。』」
論曰：復有疑，雖相成就不可得見如來，以非彼體，以如來法身為體；而如來法身以見相成就比知，則知如來法身為福相成就。自下經文為斷此疑。云何斷疑？偈言：
非是色身相， 可比知如來； 諸佛唯法身， 轉輪王非佛。
此義云何？有人言：福德能成是相果報，以成是相故，則知福德力得大菩提。若如是，如來則以相成就得阿耨多羅三藐三菩提。為遮此故，如經「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」故。此義云何？偈言：
非相好果報， 依福德成就； 而得真法身， 方便異相故。
此明何義？法身者是智相身，福德者是異相身故。
經曰「爾時世尊而說偈言：
「『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。』」
論曰：此二偈說何義？偈言：
唯見色
【現代漢語翻譯】 現代漢語譯本： 『須菩提（Subhuti，佛陀的弟子）！你的意思如何？可以通過觀察如來的外貌特徵來見到如來嗎？』須菩提回答說：『依我理解如來所說的意義，不能通過觀察外貌特徵來見到如來。』佛說：『是的，是的。須菩提！不能通過觀察外貌特徵來見到如來。』佛說：『須菩提！如果通過外貌特徵來觀察如來，那麼轉輪聖王（Chakravartin，擁有統治世界的理想君主）也應該是如來了，所以不能通過觀察外貌特徵來見到如來。』
論曰：還有一種疑惑，即使外貌特徵圓滿也不能見到如來，因為外貌特徵不是如來的本體，如來以法身（Dharmakaya，佛陀的真身）為本體；然而，如來的法身可以通過觀察外貌特徵的圓滿程度來比量得知，從而得知如來的法身是福德和相好圓滿的。下面的經文是爲了斷除這種疑惑。如何斷除疑惑呢？偈頌說：
『不是色身（Rupakaya，佛陀的化身）的相好，可以比量得知如來； 諸佛唯有法身，轉輪王不是佛。』
這句偈頌是什麼意思呢？有人說：福德能夠成就這些相好的果報，因為成就了這些相好，就可以知道通過福德的力量可以獲得大菩提（Anuttara-samyak-sambodhi，無上正等正覺）。如果這樣說，如來就可以通過相好成就而獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。爲了遮止這種觀點，如經文所說：『如果通過外貌特徵來觀察如來，那麼轉輪聖王也應該是如來了，所以不能通過觀察外貌特徵來見到如來。』這又是什麼意思呢？偈頌說：
『不是相好果報，依靠福德成就； 而能得到真法身，方便不同於相好。』
這說明了什麼意義呢？法身是智慧之身，福德是異於法身的色身。
經文說：『這時，世尊說偈頌說：』
『如果用外貌來看我，用聲音來求我， 這個人行的是邪道，不能見到如來。 那如來的妙體，就是法身諸佛， 法體是不可見的，意識不能了知。』
論曰：這兩句偈頌說明了什麼意義？偈頌說：
『唯見色
【English Translation】 English version: 『Subhuti (Buddha's disciple)! What do you think? Can the Tathagata (Thus Come One, another name for Buddha) be seen by the perfection of physical characteristics?』 Subhuti replied, 『As I understand the meaning of what the Tathagata has said, the Tathagata cannot be seen by the perfection of physical characteristics.』 The Buddha said, 『So it is, so it is. Subhuti! The Tathagata cannot be seen by the perfection of physical characteristics.』 The Buddha said, 『Subhuti! If the Tathagata were to be viewed by the perfection of physical characteristics, then the Chakravartin (Wheel-Turning King, an ideal universal ruler) should also be a Tathagata. Therefore, the Tathagata cannot be seen by the perfection of physical characteristics.』
Treatise: There is another doubt: even if the physical characteristics are perfect, the Tathagata cannot be seen, because the physical characteristics are not the essence of the Tathagata. The Tathagata's essence is the Dharmakaya (Dharma body, the true body of the Buddha). However, the Dharmakaya of the Tathagata can be inferred by observing the perfection of physical characteristics, thus knowing that the Dharmakaya of the Tathagata is the perfection of merit and auspicious signs. The following sutra text is to dispel this doubt. How to dispel the doubt? The verse says:
『It is not the physical body's (Rupakaya, the form body of the Buddha) characteristics, That can be used to infer the Tathagata; The Buddhas are only the Dharmakaya, The Chakravartin is not a Buddha.』
What is the meaning of this verse? Some say: merit can bring about the fruition of these physical characteristics. Because these physical characteristics are perfected, it can be known that the power of merit can attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). If this is the case, then the Tathagata can attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) through the perfection of physical characteristics. To prevent this view, as the sutra says: 『If the Tathagata were to be viewed by the perfection of physical characteristics, then the Chakravartin should also be a Tathagata. Therefore, the Tathagata cannot be seen by the perfection of physical characteristics.』 What does this mean? The verse says:
『It is not the fruition of auspicious signs, That relies on the perfection of merit; But can attain the true Dharmakaya, The means are different from the auspicious signs.』
What meaning does this clarify? The Dharmakaya is the body of wisdom, while merit is the physical body different from the Dharmakaya.
The sutra says: 『At that time, the World Honored One spoke in verse, saying:』
『If one sees me through form, Or seeks me through sound, That person walks a heretical path, And cannot see the Tathagata. That wondrous body of the Tathagata, Is the Dharmakaya of all Buddhas, The Dharma body is invisible, And cannot be known by consciousness.』
Treatise: What meaning do these two verses explain? The verse says:
『Only seeing form
聞聲， 是人不知佛； 以真如法身， 非是識境故。
此示何義？如來法身不應如是見聞。不應如是見聞者，不應如是見色聞聲。以何等人不能見？謂凡夫不能見故。偈言「唯見色聞聲，是人不知佛」故。如經「是人行邪道，不能見如來」故。是人者，是凡夫人，不能見真如法身。如經「彼如來妙體，即法身諸佛。法體不可見，彼識不能知」故。
經曰：「『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。」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。何以故？菩薩發阿耨多羅三藐三菩提心者，不說諸法斷滅相故。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！菩薩云何不取福德？』佛言：『須菩提！菩薩受福德，不取福德，是故菩薩取福德。』」
論曰：有人起如是心：「若不依福德得大菩提，如是諸菩薩摩訶薩則失福德及失果報。」自下經文為斷此疑。云何斷疑？偈言：
不失功德因， 及彼勝果報； 得勝忍不失，
【現代漢語翻譯】 現代漢語譯本： 聞聽聲音，這個人並不瞭解佛； 因為真如法身，不是通過意識境界可以認識的。
這揭示了什麼含義？如來的法身不應該這樣通過見聞來認識。不應該這樣通過見聞來認識，就是不應該這樣通過看顏色、聽聲音來認識。什麼樣的人不能見到法身呢？就是凡夫不能見到。所以偈語說：『只看到顏色、聽到聲音，這樣的人不瞭解佛』。如同經書所說：『這樣的人走的是邪路，不能見到如來』。這裡說的人，就是凡夫，不能見到真如法身。如同經書所說：『那如來的妙體，就是法身諸佛。法體是不可見的，意識不能瞭解它』。
經書上說：『須菩提（Subhuti，佛陀的弟子）！你認為怎麼樣？如來可以通過具足各種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：「如來是通過具足各種相來成就阿耨多羅三藐三菩提的。」須菩提！如果你這樣想：「菩薩發了阿耨多羅三藐三菩提心」，那就是說諸法是斷滅的。須菩提！不要這樣想。為什麼呢？菩薩發了阿耨多羅三藐三菩提心，不是說諸法是斷滅的。須菩提！如果有善男子善女人，用充滿恒河沙那樣多的世界的七寶來佈施。如果有菩薩知道一切法無我，得到無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的體悟），這個功德勝過前面佈施所得的福德。須菩提！因為諸菩薩不執取福德。』須菩提問佛說：『世尊！菩薩為什麼不執取福德呢？』佛說：『須菩提！菩薩接受福德，但不執取福德，所以菩薩才算是取福德。』
論中說：有人產生這樣的想法：『如果不依靠福德得到大菩提，那麼這些菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）就會失去福德以及失去果報。』下面的經文就是爲了消除這種疑惑。如何消除疑惑呢？偈語說：
不會失去功德之因，以及那殊勝的果報； 得到殊勝的忍辱不會失去，
【English Translation】 English version: Hearing sounds, this person does not know the Buddha; Because the true suchness Dharmakaya (Dharmakaya, the body of the Dharma), is not knowable through the realm of consciousness.
What does this reveal? The Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) Dharmakaya should not be perceived through seeing and hearing in this way. Not to be perceived through seeing and hearing in this way means not to perceive it through seeing colors and hearing sounds. What kind of people cannot see it? It is that ordinary people cannot see it. Therefore, the verse says: 'Only seeing colors and hearing sounds, this person does not know the Buddha.' As the scripture says: 'This person walks the wrong path and cannot see the Tathagata.' This person refers to ordinary people, who cannot see the true suchness Dharmakaya. As the scripture says: 'That wonderful body of the Tathagata is the Dharmakaya Buddhas. The Dharma body is invisible, and consciousness cannot know it.'
The scripture says: 'Subhuti (Subhuti, a disciple of the Buddha)! What do you think? Can the Tathagata attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment) by means of the perfection of characteristics? Subhuti! Do not think in this way: "The Tathagata attains Anuttara-samyak-sambodhi by means of the perfection of characteristics." Subhuti! If you think in this way: "A Bodhisattva (Bodhisattva, an enlightened being) has generated the mind for Anuttara-samyak-sambodhi," then you are speaking of the annihilation of all dharmas (dharmas, phenomena). Subhuti! Do not think in this way. Why? Because a Bodhisattva who has generated the mind for Anuttara-samyak-sambodhi does not speak of the annihilation of all dharmas. Subhuti! If a good man or good woman were to give as alms seven treasures filling worlds as numerous as the sands of the Ganges River, and if a Bodhisattva knows that all dharmas are without self and attains Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, acceptance of the non-arising of all dharmas), this merit surpasses the merit gained from the former almsgiving. Subhuti! Because Bodhisattvas do not grasp at merit.' Subhuti said to the Buddha: 'World Honored One! Why do Bodhisattvas not grasp at merit?' The Buddha said: 'Subhuti! Bodhisattvas receive merit, but they do not grasp at merit; therefore, Bodhisattvas take merit.'
The treatise says: Someone may have this thought: 'If one does not rely on merit to attain great Bodhi (Bodhi, enlightenment), then these Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) will lose merit and lose the fruits of their actions.' The following scripture is to dispel this doubt. How is the doubt dispelled? The verse says:
The cause of merit is not lost, nor is that supreme fruit of reward; Attaining supreme forbearance is not lost,
以得無垢果。 示勝福德相， 是故說譬喻； 是福德無報， 如是受不取。
此義云何？雖不依福德得真菩提，而不失福德及彼果報。何以故？以能成就智慧莊嚴、功德莊嚴故。何故依彼福德重說譬喻？偈言「得勝忍不失，以得無垢果」故。此義云何？有人起如是心：「諸菩薩摩訶薩得無生法忍，以得出世間智，失彼福德及以果報。」為遮此故，示現福德不失，而更得清凈殊勝功德，是故不失。如經「何以故？菩薩發阿耨多羅三藐三菩提心者，於法不說斷滅相」故。若復有菩薩知一切法無我得無生法忍者，有二種無我，不生二種無我相，是故受而不取。如經「佛言：須菩提！菩薩受福德不取福德，是故菩薩取福德。」故。云何菩薩受福德不取福德？偈言「是福德無報」，如是受不取故。此義云何？取者，彼福德得有漏果報。以有漏果報故，彼福德可訶。如是取者名之為取，如取非道故。「此福德無報」，無報者，無彼有漏報，是故此福德受而不取。
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：若諸菩薩不受彼果報，云何諸菩薩福德眾生受用？偈言：
是福德應報， 為化諸
眾生， 自然如是業， 諸佛現十方。
此義云何？明諸佛化身有用，彼法身諸佛不去不來故。偈言「自然如是業，諸佛現十方」故。此復何義？偈言：
去來化身佛， 如來常不動； 於是法界處， 非一亦不異。
此明不去不來義故。如經「何以故？如來者，無所至去無所從來」故。此義云何？若如來有去來差別，即不得言常如是住。常如是住者，不變不異故。
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、
【現代漢語翻譯】 現代漢語譯本 眾生， 自然的規律就是如此，眾多的佛顯現在十方。
這句偈語是什麼意思呢？說明諸佛的化身是有作用的，而他們的法身諸佛是不去不來的。所以偈語說『自然如是業，諸佛現十方』。這又是什麼意思呢？偈語說：
去來的是化身佛，如來本體是常住不動的；於是在法界之中，非一也非異。
這說明了不去不來的含義。如同經書所說：『為什麼呢？如來，是沒有去處，沒有來處的』。這又是什麼意思呢？如果如來有去來差別，就不能說是常如是住。常如是住，就是不變不異。
經書上說：『須菩提！如果善男子善女人，以三千大千世界的微塵，又將和這些微塵一樣多的世界粉碎成微塵阿僧祇（Asamkhya，無數）。須菩提！你認為怎麼樣？這些微塵多不多？』須菩提回答說：『非常多。世尊！為什麼呢？如果這些微塵真的存在，佛就不會說這些是微塵。為什麼呢？佛所說的微塵，就不是真正的微塵，所以佛才說是微塵。世尊！如來所說的三千大千世界，就不是真正的世界，所以佛才說是三千大千世界。為什麼呢？如果世界真的存在，那就是一個組合的假象。如來說一個組合的假象，就不是一個組合的假象，所以佛才說一個組合的假象。』佛說：『須菩提！這個組合的假象，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：「佛說我見、人見、眾生見、壽者見。」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、』
【English Translation】 English version Sentient beings, The natural law is thus, all the Buddhas manifest in the ten directions.
What does this verse mean? It explains that the manifested bodies of the Buddhas are useful, while their Dharmakaya (法身, body of the Dharma) Buddhas neither go nor come. Therefore, the verse says, 'The natural law is thus, all the Buddhas manifest in the ten directions.' What does this further mean? The verse says:
The Buddhas who come and go are the manifested bodies, the Tathagata (如來, Thus Come One) is always unmoving; thus, in the Dharmadhatu (法界, realm of Dharma), it is neither one nor different.
This explains the meaning of neither going nor coming. As the sutra says, 'Why? The Tathagata, has nowhere to go and nowhere to come from.' What does this mean? If the Tathagata had differences of going and coming, it could not be said to abide thus always. To abide thus always means unchanging and undifferentiated.
The sutra says: 'Subhuti (須菩提, one of the principal disciples of the Buddha)! If a good man or good woman were to take the dust particles of three thousand great thousand worlds, and then crush worlds as numerous as those dust particles into an asamkhya (阿僧祇, countless) of dust particles, what do you think, Subhuti? Would those dust particles be many or not?' Subhuti replied, 'Those dust particles would be very many, World Honored One! Why? If those dust particles truly existed, the Buddha would not have spoken of them as dust particles. Why? The dust particles spoken of by the Buddha are not truly dust particles; therefore, the Buddha speaks of them as dust particles. World Honored One! The three thousand great thousand worlds spoken of by the Tathagata are not truly worlds; therefore, the Buddha speaks of them as three thousand great thousand worlds. Why? If the worlds truly existed, they would be a composite illusion. The composite illusion spoken of by the Tathagata is not a composite illusion; therefore, the Buddha speaks of a composite illusion.' The Buddha said, 'Subhuti! This composite illusion is unspeakable, but ordinary people are attached to it. Why? Subhuti! If someone were to say, "The Buddha speaks of a view of self, a view of persons, a view of sentient beings, and a view of a life span," what do you think, Subhuti? Would that person be speaking correctly?' Subhuti replied, 'No, World Honored One! Why? World Honored One! The view of self, view of persons, view of sentient beings, spoken of by the Tathagata are not truly a view of self, view of persons, view of sentient beings,'
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。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，其福勝彼無量阿僧祇。云何？為人演說，而不名說，是名為說。』」
論曰：碎微塵譬喻者，示現何義？偈言：
世界作微塵， 此喻示彼義； 微塵碎為末， 示現煩惱盡。
此明何義？偈言「於是法界處，非一亦非異」故。彼諸佛如來於真如法界中，非一處住亦非異處住，為示此義故說世界碎微塵喻。此喻示現何義？偈言「微塵碎為末，示現煩惱盡」故。此喻非聚集微塵眾，示現非一喻。此義云何？偈言：
非聚集故集， 非唯是一喻； 聚集處非彼， 非是差別喻。
此義云何？如微塵碎為末非一處住，以無有聚集物故。亦非異處差別，以聚集微塵差別不可得故、以差別不住故。如是諸佛如來，遠離煩惱障，住彼法界中，非一處住亦非異處住。如是三千世界一合相喻，非聚集故。此以何義？如經「如來說一合相則
【現代漢語翻譯】 現代漢語譯本：『壽者見，這就是我見（認為有一個『我』的見解）、人見（認為有一個不變的『人』的見解）、眾生見（認為有各種『眾生』的見解）、壽者見（認為壽命是永恒的見解）。』『須菩提！菩薩發阿耨多羅三藐三菩提心（無上正等正覺之心）的人，對於一切法應該這樣瞭解、這樣看待、這樣相信，這樣不住於法相（不執著於法的表象）。為什麼呢？須菩提！所說的法相法相，如來說其實就不是法相，只是名為法相。須菩提！如果有菩薩摩訶薩（大菩薩），用充滿無量阿僧祇（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起菩薩心的人，對於這部《般若波羅蜜經》（以智慧到達彼岸的經典），乃至僅僅是其中的四句偈，能夠接受、奉持、讀誦，並且為他人解說，那麼他的福德勝過前者無量阿僧祇倍。怎麼樣才能算是為他人演說，卻又不執著于『說』這個行為呢？這就叫做真正的演說。』
論曰：用粉碎微塵的比喻，是爲了揭示什麼意義呢？偈頌說：
『世界化為微塵， 這比喻揭示了那個意義； 微塵粉碎成虛無， 揭示了煩惱的止息。』
這說明了什麼意義呢？偈頌說：『在那個法界之處，非一也非異』。那些諸佛如來在真如法界中，不是住於一個地方，也不是住于不同的地方，爲了揭示這個意義，所以說了世界粉碎成微塵的比喻。這個比喻揭示了什麼意義呢？偈頌說：『微塵粉碎成虛無，揭示了煩惱的止息』。這個比喻不是聚集的微塵，揭示了非一的比喻。這個意義是什麼呢？偈頌說：
『不是聚集所以聚集， 不是僅僅是一個比喻； 聚集之處不是那個， 不是差別的比喻。』
這個意義是什麼呢？就像微塵粉碎成虛無，不是住於一個地方，因為沒有聚集的物體。也不是住于不同的地方，因為聚集的微塵的差別是不可得的，因為差別不住留。像這樣，諸佛如來遠離煩惱的障礙，住在那個法界中，不是住於一個地方，也不是住于不同的地方。像這樣，三千世界一個整體形象的比喻，不是聚集的緣故。這是什麼意義呢？就像經中所說：『如來說一合相，就是非一合相，只是名為一合相。』
【English Translation】 English version: 'The perception of a life-span is what is called the perception of self, the perception of person, the perception of sentient beings, and the perception of a life-span.' 'Subhuti! Those Bodhisattvas who have awakened the mind of Anuttara-Samyak-Sambodhi (unsurpassed, complete and perfect enlightenment), should know all dharmas (teachings, phenomena) in this way, see them in this way, believe in them in this way, and thus not dwell on the characteristics of dharmas (not be attached to the appearance of dharmas). Why? Subhuti! What is called the characteristics of dharmas, the Tathagata (the thus-gone one, an epithet of the Buddha) says are not the characteristics of dharmas; they are merely called the characteristics of dharmas. Subhuti! If there is a Bodhisattva-Mahasattva (great Bodhisattva) who uses the seven treasures to fill countless Asankhya (immeasurably large number) worlds for the purpose of giving. If there are good men and good women who awaken the Bodhi-mind (mind of enlightenment), and who receive, uphold, recite, and explain to others even four lines of verse from this Prajna-Paramita Sutra (Perfection of Wisdom Sutra), their merit will surpass that of the former by countless Asankhyas. How does one explain to others without being attached to the act of explaining? This is called true explanation.'
The Treatise says: What meaning is shown by the analogy of crushing fine dust? The verse says:
'The world is made into fine dust, This analogy shows that meaning; Fine dust is crushed into nothingness, Showing the exhaustion of afflictions.'
What meaning does this clarify? The verse says, 'In that realm of Dharma, it is neither one nor different.' Those Buddhas and Tathagatas, in the realm of True Suchness (Tathata), do not dwell in one place, nor do they dwell in different places; to show this meaning, the analogy of the world being crushed into fine dust is spoken. What meaning does this analogy show? The verse says, 'Fine dust is crushed into nothingness, showing the exhaustion of afflictions.' This analogy is not a collection of fine dust, showing the analogy of non-oneness. What is this meaning? The verse says:
'Not gathered, therefore gathered, Not merely an analogy of one; The place of gathering is not that, Not an analogy of difference.'
What is this meaning? Just as fine dust is crushed into nothingness and does not dwell in one place, because there is no gathered object. Nor does it dwell in different places, because the difference of gathered fine dust is unattainable, because difference does not abide. Thus, the Buddhas and Tathagatas, far from the obstacles of afflictions, dwell in that realm of Dharma, not dwelling in one place, nor dwelling in different places. Thus, the analogy of the three thousand worlds as a single aggregate is not due to gathering. What is the meaning of this? As the Sutra says, 'What the Tathagata speaks of as a single aggregate is not a single aggregate; it is merely called a single aggregate.'
非一合相，是故如來說一合相」故。若實有一物聚集，如來則不說微塵聚集。如是若實有一世界，如來則不說三千大千世界。如經「若世界實有者，則是一合相故，但凡夫之人貪著其事」者，以彼聚集無物可取，虛妄分別，是故凡夫妄取。若有實者，即是正見，故知妄取。何故？凡夫無物而取物。如經「佛言：須菩提！一合相者則是不可說，但凡夫之人貪著其事」如是等，此示何義？偈言：
但隨於音聲， 凡夫取顛倒； 非無二得道， 遠離於我法。
如經「何以故？須菩提！若人如是言：佛說我見、人見、眾生見、壽者見，如是乃至是名我見、人見、眾生見、壽者見」故。此復何義？偈言「非無二得道，遠離於我法」故。此義云何？非無我無法，離此二事而得菩提。云何得菩提？遠離彼二見故得於菩提。偈言「遠離於我法」故。此復何義？偈言：
見我即不見， 無實虛妄見； 此是微細障， 見真如遠離。
是故見即不見，無其實義，以虛妄分別、以是無我，是故如來說彼我見即是不見，以其無實。無實者，即是無物。以是義故，說我見即是虛妄見。如是示現我見不見故，見法者亦是不見。如經「須菩提！菩薩發阿耨多羅三藐三菩提心，於一切法應如是知、如是見、如是信，
【現代漢語翻譯】 現代漢語譯本：並非單一的聚合之相，所以如來說是『一合相』（單一聚合之相）。如果真有一物聚集，如來就不會說微塵的聚集。同樣，如果真有一個世界，如來就不會說三千大千世界。如經文所說：『如果世界真實存在，那就是單一聚合之相，但凡夫俗子貪戀執著於此事』，因為那個聚集沒有實在的東西可以執取，只是虛妄的分別，所以凡夫才會錯誤地執取。如果真有實在的東西，那就是正見，因此可知凡夫的執取是虛妄的。為什麼呢？因為凡夫無中生有地執取事物。如經文所說：『佛說：須菩提！所謂『一合相』是不可說的，但凡夫俗子貪戀執著於此事』等等，這顯示了什麼意義呢？偈語說：
但隨於音聲， 凡夫取顛倒；
非無二得道， 遠離於我法。
如經文所說：『為什麼呢？須菩提！如果有人這樣說：佛說了我見、人見、眾生見、壽者見，像這樣乃至於是名為我見、人見、眾生見、壽者見』。這又是什麼意義呢？偈語說『非無二得道，遠離於我法』。這意義是什麼呢？不是沒有我和法，而是遠離我和法這兩件事才能證得菩提。如何才能證得菩提呢？遠離那兩種見解才能證得菩提。偈語說『遠離於我法』。這又是什麼意義呢？偈語說：
見我即不見， 無實虛妄見；
此是微細障， 見真如遠離。
因此，見即是不見，沒有真實的意義，因為是虛妄的分別，因為是無我，所以如來說那所謂我見就是不見，因為它沒有實在的本體。沒有實在的本體，就是沒有事物。因為這個緣故，說我見就是虛妄的見解。像這樣示現我見即是不見，那麼，見法也是不見。如經文所說：『須菩提！菩薩發阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）心，對於一切法應該這樣知、這樣見、這樣信』
【English Translation】 English version: 'It is not a single composite phenomenon, therefore the Tathagata (如來，one of the titles of a Buddha) speaks of a 『single composite phenomenon』.' If there were truly a gathering of things, the Tathagata would not speak of the gathering of dust motes. Likewise, if there were truly one world, the Tathagata would not speak of the three-thousand great-thousand world system. As the sutra says, 'If the world were truly existent, it would be a single composite phenomenon, but ordinary people are attached to this matter,' because that gathering has nothing real to grasp, it is merely false discrimination, therefore ordinary people grasp falsely. If there were something real, that would be right view, therefore it is known that grasping is false. Why? Because ordinary people grasp things where there are no things. As the sutra says, 'The Buddha said: Subhuti (須菩提，one of the principal disciples of the Buddha)! The so-called 『single composite phenomenon』 is unspeakable, but ordinary people are attached to this matter,' and so on. What meaning does this show? The verse says:
But following sounds, Ordinary people take to inversion;
Not without two attaining the Way, Far from self and dharma.
As the sutra says, 'Why? Subhuti! If someone says: The Buddha speaks of self-view, person-view, sentient being-view, life-span-view, thus even to the extent that it is named self-view, person-view, sentient being-view, life-span-view.' What meaning does this have? The verse says, 'Not without two attaining the Way, far from self and dharma.' What is this meaning? It is not without self and without dharma, but by being apart from these two things that one attains Bodhi (菩提，enlightenment). How does one attain Bodhi? By being apart from those two views that one attains Bodhi. The verse says, 'Far from self and dharma.' What meaning does this have? The verse says:
Seeing self is not seeing, Unreal, false seeing;
This is a subtle obstacle, Seeing Suchness is far away.
Therefore, seeing is not seeing, it has no real meaning, because it is false discrimination, because it is without self, therefore the Tathagata says that the so-called self-view is not seeing, because it has no real substance. Without real substance means there are no things. Because of this meaning, it is said that self-view is false view. Just as showing that seeing self is not seeing, then seeing dharma is also not seeing. As the sutra says, 'Subhuti! A Bodhisattva (菩薩，an enlightened being) who has generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提， unsurpassed, complete and perfect enlightenment) should know, see, and believe in all dharmas in this way,'
如是不住法相」故。此復何義？以見法相即不見相，如彼我見即非見故。何故此二見說名不見？偈言「此是微細障，見真如遠離」故。此復云何？彼見我見法，此是微細障。以不見彼二故，是以見法而得遠離。偈言「見真如遠離」故。又如是知、如是見、如是信者，此示何義？偈言：
二智及三昧， 如是得遠離； 化身示現福， 非無無盡福。
此義云何？示現世智第一義智，及依止三昧得遠離彼障，是故重說勝福譬喻。此示何義？偈言「化身示現福，非無無盡福」故。此復何義？雖諸佛自然化身作業，而彼諸佛化身說法，有無量無盡無漏功德故。云何為人演說而不名說是名為說者？何故如是說？偈言：
諸佛說法時， 不言是化身； 以不如是說， 是故彼說正。
此義云何？若化身諸佛說法時，不言我是化身，是故彼所說是正說。若不如是說者，可化眾生不生敬心。何以故？以不能利益眾生，即彼說是不正說，是故不說我是化佛。
經曰：
「『一切有為法， 如星翳燈幻， 露泡夢電云， 應作如是觀。』」
論曰：復有疑，若諸佛如來常為眾生說法，云何言如來入涅槃？為斷此疑，是故如來說彼偈喻。此義云何？偈言：
非有為非離， 諸
【現代漢語翻譯】 現代漢語譯本： 『如是不住法相』故。這又是什麼意思呢？因為見到法相就不能見到（真實的）相，就像執著於我見就不是真正的見解一樣。為什麼這兩種見解被稱為不是真正的見解呢？偈語說：『這是微細障，見真如遠離』。這又是什麼意思呢？執著於我見和法見，這就是微細的障礙。因為不執著于這兩種見解，所以才能通過見到法而得以遠離（障礙）。偈語說：『見真如遠離』。又，像這樣知、像這樣見、像這樣信，這又揭示了什麼意義呢？偈語說： 『二智及三昧， 如是得遠離； 化身示現福， 非無無盡福。』 這又是什麼意思呢？（這揭示了）示現世俗的智慧和第一義諦的智慧，以及依靠三昧而得以遠離那些障礙，所以再次說殊勝的福德譬喻。這又揭示了什麼意義呢？偈語說：『化身示現福，非無無盡福』。這又是什麼意思呢？即使諸佛以自然化身行事，但那些佛的化身說法，具有無量無盡無漏的功德。怎樣為人演說而不稱為說，這才能被稱為真正的說者呢？為什麼要這樣說呢？偈語說： 『諸佛說法時， 不言是化身； 以不如是說， 是故彼說正。』 這又是什麼意思呢？如果化身諸佛說法時，不說『我是化身』，所以他們所說的是正確的說法。如果不如是說，可被教化的眾生就不會生起敬重心。為什麼呢？因為不能利益眾生，那麼那種說法就是不正確的說法，所以不說『我是化佛』。 經文說： 『一切有為法， 如星翳燈幻， 露泡夢電云， 應作如是觀。』 論中說：又有人懷疑，如果諸佛如來常常為眾生說法，為什麼又說如來入涅槃呢？爲了斷除這種疑惑，所以如來說了那個偈語譬喻。這又是什麼意思呢？偈語說： 『非有為非離， 諸』
【English Translation】 English version: 『As such, not abiding in the characteristic of Dharma (法相).』 What does this further mean? Because seeing the characteristic of Dharma is not seeing the (true) characteristic, just as clinging to the view of self is not a true view. Why are these two views called not true views? The verse says: 『This is a subtle obstruction; seeing Suchness (真如) is to be far removed.』 What does this further mean? Clinging to the view of self and the view of Dharma, this is a subtle obstruction. Because not clinging to these two views, one can be far removed (from obstructions) by seeing the Dharma. The verse says: 『Seeing Suchness is to be far removed.』 Furthermore, knowing in this way, seeing in this way, believing in this way, what significance does this reveal? The verse says: 『Two Wisdoms and Samadhi (三昧), Thus one is far removed; Emanation bodies show blessings, Not without endless blessings.』 What does this mean? (It reveals) showing worldly wisdom and the wisdom of the ultimate truth, and relying on Samadhi to be far removed from those obstructions, therefore the analogy of supreme blessings is repeated. What significance does this reveal? The verse says: 『Emanation bodies show blessings, not without endless blessings.』 What does this further mean? Even though the Buddhas act through natural emanation bodies, the Dharma spoken by those Buddhas' emanation bodies has immeasurable, endless, and undefiled merits. How can one speak to others without calling it speaking, and thus be called a true speaker? Why is it said in this way? The verse says: 『When Buddhas preach the Dharma, They do not say they are emanation bodies; Because if it were not said in this way, Therefore their speech is correct.』 What does this mean? If the emanation body Buddhas, when preaching the Dharma, do not say 『I am an emanation body,』 therefore what they say is correct speech. If it were not said in this way, the sentient beings who can be transformed would not generate a respectful heart. Why? Because not being able to benefit sentient beings, then that speech is incorrect speech, therefore they do not say 『I am an emanation Buddha.』 The Sutra says: 『All conditioned dharmas, are like stars, darkness, lamps, illusions, dewdrops, bubbles, dreams, lightning, and clouds; one should contemplate them in this way.』 The Treatise says: Furthermore, there is doubt: if the Buddhas and Tathagatas (如來) constantly preach the Dharma for sentient beings, why is it said that the Tathagata enters Nirvana (涅槃)? To dispel this doubt, therefore the Tathagata spoke that verse analogy. What does this further mean? The verse says: 『Not conditioned, not apart, all』
如來涅槃； 九種有為法， 妙智正觀故。
此義云何？諸佛涅槃，非有為法亦不離有為法。何以故？以諸佛得涅槃，化身說法示現世間行，為利益眾生故。此明諸佛以不住涅槃、以不住世間故。何故？諸佛示現世間行，而不住有為法中。偈言「九種有為法，妙智正觀故」，此以何義？如星宿等相對法，九種正觀故。此九種正觀，於九種境界應知。觀何境界？偈言：
見相及於識， 器身受用事， 過去現在法， 亦觀未來世。
云何觀九種法？譬如星宿為日所映，有而不現；能見心法亦復如是。又如目有翳則見毛輪等色，觀有為法亦復如是，以顛倒見故。又如燈識亦如是，依止貪愛法住故。又如幻所依住處亦如是，以器世間種種差別無一體實故。又如露身亦如是，以少時住故。又如泡，所受用事亦如是，以受想因三法不定故。又如夢，過去法亦如是，以唯念故。又如電，現在法亦如是，以剎那不住故。又如雲，未來法亦如是，以于子時阿黎耶識與一切法為種子根本故。觀如是九種法，得何等功德、成就何智？偈言：
觀相及受用， 觀於三世事， 于有為法中， 得無垢自在。
此義云何？觀有為法三種：一觀有為法，以觀見相識。二者觀受用，以觀器世間等，以何處
【現代漢語翻譯】 現代漢語譯本： 如來涅槃； 九種有為法，以妙智正確地觀察。
此義是什麼呢？諸佛的涅槃，並非有為法，也不脫離有為法。為什麼呢？因為諸佛證得涅槃后，會以化身說法，在世間示現種種行為，爲了利益眾生。這說明諸佛既不住于涅槃，也不完全停留在世間。為什麼呢？諸佛在世間示現種種行為，卻不住于有為法中。偈語說『九種有為法，妙智正觀故』，這又是什麼意思呢？就像星宿等相對的事物，通過九種正確的觀察。這九種正確的觀察，應該在九種境界中瞭解。觀察什麼境界呢？偈語說：
觀察表象以及意識，以及器世間、身、受用之事， 過去、現在之法，也觀察未來世。
如何觀察這九種法呢？譬如星宿被日光掩蓋，雖然存在卻不顯現；能見的心法也是如此。又如眼睛有翳病，就會看到毛髮形成的輪狀等顏色，觀察有為法也是如此，因為有顛倒的見解。又如燈，意識也是如此，因為依止貪愛之法而住。又如幻術所依止的住處也是如此，因為器世間種種差別沒有一體的真實性。又如露水附在身體上也是如此，因為它只能短時間存在。又如水泡，所受用之事也是如此，因為感受、思想、行為這三種法是不確定的。又如夢，過去的法也是如此，因為它只是念頭。又如閃電，現在的法也是如此，因為它剎那不住。又如雲，未來的法也是如此，因為在子時，阿黎耶識（Alaya-識，根本識）與一切法作為種子根本。觀察這九種法，能得到什麼樣的功德，成就什麼樣的智慧呢？偈語說：
觀察表象以及受用，觀察過去、現在、未來三世之事， 在有為法中，得到無垢的自在。
此義是什麼呢？觀察有為法有三種：第一種是觀察有為法，通過觀察所見之表象和意識。第二種是觀察受用，通過觀察器世間等，在什麼地方
【English Translation】 English version: The Nirvana of the Tathagata (如來, Thus Come One); The nine kinds of conditioned dharmas (有為法, conditioned dharmas) are contemplated with wondrous wisdom.
What is the meaning of this? The Nirvana of all Buddhas is neither a conditioned dharma nor separate from conditioned dharmas. Why? Because after attaining Nirvana, the Buddhas manifest themselves in transformation bodies to teach the Dharma and demonstrate actions in the world for the benefit of sentient beings. This clarifies that the Buddhas neither dwell in Nirvana nor remain entirely in the world. Why? The Buddhas demonstrate actions in the world, yet do not dwell within conditioned dharmas. The verse says, 'The nine kinds of conditioned dharmas are contemplated with wondrous wisdom.' What does this mean? Like stars and other relative phenomena, they are observed through nine kinds of correct contemplation. These nine kinds of correct contemplation should be understood in relation to nine kinds of realms. What realms are observed? The verse says:
Observe appearances and consciousness, as well as the vessel-world (器世間, material world), the body, and the affairs of enjoyment, Also observe the dharmas of the past and present, and the future world as well.
How are these nine kinds of dharmas observed? For example, like stars obscured by the sunlight, existing but not visible; the mind-dharma (心法, mental dharma) capable of seeing is also like this. Or like eyes with cataracts that see hair-like wheels and other colors, observing conditioned dharmas is also like this, due to inverted views. Or like a lamp, consciousness is also like this, because it dwells relying on the dharma of craving. Or like the dwelling place relied upon by illusion, it is also like this, because the various differences of the vessel-world lack a single, real substance. Or like dew on the body, it is also like this, because it lasts only a short time. Or like a bubble, the affairs of enjoyment are also like this, because the three dharmas of feeling, thought, and action are uncertain. Or like a dream, the past dharma is also like this, because it is only a thought. Or like lightning, the present dharma is also like this, because it does not stay for an instant. Or like a cloud, the future dharma is also like this, because at the time of '子' (zi, the first of the twelve earthly branches), the Alaya-consciousness (阿黎耶識, storehouse consciousness) is the seed-root for all dharmas. What merits are obtained and what wisdom is achieved by observing these nine kinds of dharmas? The verse says:
Observe appearances and enjoyment, observe the affairs of the three times (past, present, future), Within conditioned dharmas, one attains stainless freedom.
What is the meaning of this? There are three kinds of observation of conditioned dharmas: the first is to observe conditioned dharmas by observing the seen appearances and consciousness. The second is to observe enjoyment by observing the vessel-world, etc., in what place
住、以何等身、受用何等？三者觀有為行，以何等法三世轉差別？如是觀一切法，於世間法中得自在故。偈言「于有為法中，得無垢自在」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。」
諸佛希有總持法， 不可稱量深句義， 從尊者聞及廣說， 回此福德施群生。
金剛般若波羅蜜經論卷下
【現代漢語翻譯】 現代漢語譯本： 以何種方式安住，以何種身份，受用什麼？這三者觀察有為之行，以何種法在過去、現在、未來三世中轉變差別？像這樣觀察一切法，在世間法中就能得到自在的緣故。偈語說：『在有為法中，得到無垢的自在』的緣故。 經文說：『佛陀說完這部經后，長老須菩提（Subhuti），以及各位比丘（bhiksu）、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆夷（upasika），菩薩摩訶薩（Bodhisattva-Mahasattva），一切世間的天（deva）、人（manushya）、阿修羅（asura）、乾闥婆（gandharva）等，聽聞佛陀所說，都非常歡喜，信受奉行。』 諸佛希有總持法，不可稱量深句義，從尊者聽聞及廣為宣說，迴向此福德給一切眾生。 《金剛般若波羅蜜經論》卷下
【English Translation】 English version: In what way does one abide, with what identity, and what does one partake of? These three observe conditioned actions, with what Dharma do they transform and differ in the three times of past, present, and future? Observing all Dharmas in this way, one can attain freedom within worldly Dharmas. As the verse says, 'In conditioned Dharmas, one attains stainless freedom'. The Sutra says: 'After the Buddha finished speaking this Sutra, the elder Subhuti (Subhuti), as well as all bhiksus (bhiksu), bhiksunis (bhiksuni), upasakas (upasaka), upasikas (upasika), Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva), all the devas (deva), humans (manushya), asuras (asura), gandharvas (gandharva), and others in the world, hearing what the Buddha said, were all greatly rejoiced, believed, accepted, and practiced accordingly.' The rare Dharani Dharma of all Buddhas, the immeasurable profound meaning of the sentences, having heard and widely expounded it from the Venerable One, may this merit be dedicated to all sentient beings. The Diamond Prajna Paramita Sutra Treatise, Volume Two