T25n1513_能斷金剛般若波羅蜜多經論釋
大正藏第 25 冊 No. 1513 能斷金剛般若波羅蜜多經論釋
No. 1513 [No. 1511, cf. Nos. 1514, 1512]
能斷金剛般若波羅蜜多經論釋卷上
無著菩薩造頌 世親菩薩釋
三藏法師義凈奉 制譯
此經文句義次第， 世無明慧不能解， 稽首於此教我等， 無邊功德所生身， 具如斯德應禮敬， 彼之足跡頂戴持， 覺轅難駕彼能乘， 要心普利諸含識。
經云「能以最勝利益」者，此據成熟菩薩。「能以最勝付囑」者，此據未成熟菩薩。云何于諸菩薩最勝利益？復何者是最勝付囑？為答此問，頌曰：
勝利益應知， 于身並屬者， 得未得不退， 謂最勝付囑。
謂于菩薩身中為其利益，亦能令彼菩薩益其所有相屬伴類，名最勝利益。于彼身中令其佛法成熟攝聚故，即是利益彼身，亦令化余有情所有堪能皆成就故，是于屬者能為利益。如是應知，于得未得所有功德，能為彼作不退之因。由於善友而親委寄，是名以勝付囑而相付囑。此中得而不退者，欲令不捨大乘；未得不退者，令于大乘更趣殊勝。諸有發趣菩薩乘者，應云何住？為答此問，頌曰：
於心廣最勝， 至極無
【現代漢語翻譯】 現代漢語譯本 大正藏第 25 冊 No. 1513 能斷金剛般若波羅蜜多經論釋
No. 1513 [No. 1511, cf. Nos. 1514, 1512]
能斷金剛般若波羅蜜多經論釋卷上
無著菩薩造頌 世親菩薩釋
三藏法師義凈奉 制譯
此經文句義次第， 世無明慧不能解， 稽首於此教我等， 無邊功德所生身， 具如斯德應禮敬， 彼之足跡頂戴持， 覺轅難駕彼能乘， 要心普利諸含識。
經云『能以最勝利益』者，此據成熟菩薩（bodhisattva）。『能以最勝付囑』者，此據未成熟菩薩（bodhisattva）。云何于諸菩薩（bodhisattva）最勝利益？復何者是最勝付囑？為答此問，頌曰：
勝利益應知， 于身並屬者， 得未得不退， 謂最勝付囑。
謂于菩薩（bodhisattva）身中為其利益，亦能令彼菩薩（bodhisattva）益其所有相屬伴類，名最勝利益。于彼身中令其佛法成熟攝聚故，即是利益彼身，亦令化余有情所有堪能皆成就故，是于屬者能為利益。如是應知，于得未得所有功德，能為彼作不退之因。由於善友而親委寄，是名以勝付囑而相付囑。此中得而不退者，欲令不捨大乘（Mahayana）；未得不退者，令于大乘（Mahayana）更趣殊勝。諸有發趣菩薩（bodhisattva）乘者，應云何住？為答此問，頌曰：
於心廣最勝， 至極無
【English Translation】 English version T 25 No. 1513 Commentary on the Diamond Prajna Paramita Sutra
No. 1513 [No. 1511, cf. Nos. 1514, 1512]
Commentary on the Diamond Prajna Paramita Sutra, Volume 1
Verses by Bodhisattva (bodhisattva) Asanga, Explanation by Bodhisattva (bodhisattva) Vasubandhu
Translated under Imperial Order by Tripitaka Master Yijing
The meaning and sequence of the phrases in this sutra, The world, lacking wisdom, cannot understand. I bow my head to those who teach us this, Whose bodies are born from boundless merit. Possessing such virtues, they should be revered, Their footprints are held on the crown of my head. Difficult to drive is the chariot of awakening, but they can ride it, With a crucial mind to universally benefit all sentient beings.
The sutra says, 『Able to provide the most excellent benefit,』 this refers to mature Bodhisattvas (bodhisattva). 『Able to provide the most excellent entrustment,』 this refers to immature Bodhisattvas (bodhisattva). How is it the most excellent benefit for all Bodhisattvas (bodhisattva)? And what is the most excellent entrustment? To answer this question, the verse says:
The excellent benefit should be known, For the body and its belongings, Attaining what is not yet attained, and non-regression, Is called the most excellent entrustment.
It means benefiting the Bodhisattva (bodhisattva) in their body, and also enabling that Bodhisattva (bodhisattva) to benefit their associated companions, which is called the most excellent benefit. Causing the Buddhadharma to mature and gather within their body is benefiting their body. Also, enabling all the potential of transforming other sentient beings to be accomplished is benefiting those associated with them. Thus, it should be known that for all the merits attained and not yet attained, it can be the cause of non-regression for them. Because of entrusting to good friends, it is called entrusting with excellent entrustment. Among these, 『attained and non-regressing』 means desiring them not to abandon the Mahayana (Mahayana); 『not yet attained and non-regressing』 means causing them to further pursue the excellence of the Mahayana (Mahayana). How should those who have set forth on the Bodhisattva (bodhisattva) path dwell? To answer this question, the verse says:
In the mind, vast and most excellent, to the utmost without
顛倒， 利益意樂處， 此乘功德滿。
此明何義？若菩薩作此四種利益意樂，始是發心住于大乘具此意樂，方可名為功德圓滿。云何為四利益意樂？一、廣大；二、最勝；三、至極；四、無顛倒。經云「諸有發趣菩薩乘者，當生如是心，廣說乃至如是一切」，此明廣大利益意樂。「我皆令入無餘涅槃而滅度之」者，此明最勝利益意樂。「雖度如是無量眾生乃至不名菩薩」，此明至極利益意樂。此何意耶？欲明所有一切眾生悉皆攝同菩薩，己身由斯但是寂滅，己身無別有情也。若作別有眾生不為己想者，此即不名菩薩。若攝為己體，即是至極不捨，是故名為至極意樂。「若菩薩有我想、眾生想、壽者想、更求趣想者，則不名菩薩」，此明無顛倒利益意樂。此即由依有身見故我等想生，為令正斷是不顛倒，次下當顯諸有發趣菩薩乘者應如是修行。經云「菩薩不住於事應行佈施」如是廣說。此中何意？以一施聲而總收盡六到彼岸耶？答曰：
六度皆名施， 由財無畏法， 此中一二三， 名修行不住。
為明此六咸有施相，此之施性由財無畏法，財施由一謂是初施無畏；由二謂是戒忍，于無怨仇(戒也)及怨仇處(忍也)不為怖懼故；法施由三，謂是勤等，由其亡倦(勤也)、了彼情已(定也
【現代漢語翻譯】 現代漢語譯本 顛倒， 利益意樂處，此乘功德滿。 此明何義？若菩薩作此四種利益意樂，始是發心住于大乘具此意樂，方可名為功德圓滿。云何為四利益意樂？一、廣大；二、最勝；三、至極；四、無顛倒。經云『諸有發趣菩薩乘者，當生如是心，廣說乃至如是一切』，此明廣大利益意樂。『我皆令入無餘涅槃而滅度之』者，此明最勝利益意樂。『雖度如是無量眾生乃至不名菩薩』，此明至極利益意樂。此何意耶？欲明所有一切眾生悉皆攝同菩薩，己身由斯但是寂滅，己身無別有情也。若作別有眾生不為己想者，此即不名菩薩。若攝為己體，即是至極不捨，是故名為至極意樂。『若菩薩有我想、眾生想、壽者想、更求趣想者，則不名菩薩』，此明無顛倒利益意樂。此即由依有身見故我等想生，為令正斷是不顛倒，次下當顯諸有發趣菩薩乘者應如是修行。經云『菩薩不住於事應行佈施』如是廣說。此中何意？以一施聲而總收盡六到彼岸耶？答曰： 六度皆名施，由財無畏法， 此中一二三，名修行不住。 為明此六咸有施相，此之施性由財無畏法，財施由一謂是初施無畏；由二謂是戒忍，于無怨仇(戒也)及怨仇處(忍也)不為怖懼故；法施由三，謂是勤等，由其亡倦(勤也)、了彼情已(定也)
【English Translation】 English version Inversion, The place of intention for benefit, this vehicle is full of merit. What does this mean? If a Bodhisattva cultivates these four intentions for benefit, then they initially generate the aspiration to abide in the Mahayana, possessing these intentions, and can then be called complete in merit. What are the four intentions for benefit? First, vast; second, supreme; third, ultimate; fourth, non-inverted. The sutra says, 'Those who embark on the Bodhisattva vehicle should generate such a mind, extensively speaking, even to such an extent as all of this,' this clarifies the vast intention for benefit. 'I will lead them all into Nirvana without remainder and liberate them,' this clarifies the supreme intention for benefit. 'Although countless beings are liberated in this way, they are still not called Bodhisattvas,' this clarifies the ultimate intention for benefit. What is the meaning of this? It intends to clarify that all sentient beings are entirely included as the same as the Bodhisattva, one's own body is therefore merely tranquil extinction, one's own body is no different from sentient beings. If one considers sentient beings as separate and does not think of them as oneself, then this one is not called a Bodhisattva. If they are included as one's own body, then this is ultimate non-abandonment, therefore it is called the ultimate intention. 'If a Bodhisattva has thoughts of self, thoughts of beings, thoughts of a life-span, and further seeks to pursue thoughts, then they are not called a Bodhisattva,' this clarifies the non-inverted intention for benefit. This is because thoughts of self and others arise due to relying on the view of a body, in order to correctly sever this, it is non-inverted, next it will be shown that those who embark on the Bodhisattva vehicle should cultivate in this way. The sutra says, 'A Bodhisattva should practice giving without abiding in things,' and so on extensively. What is the meaning of this? Is it that with one word of giving, all six perfections are entirely encompassed? The answer is: The six perfections are all called giving, due to wealth, fearlessness, and Dharma, Among these, one, two, and three, are called practicing non-abiding. To clarify that these six all have the aspect of giving, this nature of giving is due to wealth, fearlessness, and Dharma. Wealth giving is due to one, which is the initial giving of fearlessness; due to two, which is morality and patience, not being afraid in places without enemies (morality) and in places with enemies (patience); Dharma giving is due to three, which is diligence and so on, due to abandoning weariness (diligence), understanding their feelings (concentration)
)、宣如實法(慧也)。此是大菩薩修行之處，即是以一施聲收盡六度。經云「菩薩不住於事，應行佈施」如是等者，此中何謂不住性耶？頌曰：
為自身報恩， 果報皆不著。
言「不住於事」者，此顯不著自身、不住隨處。「應行佈施」者，此顯不著報恩于利養恭敬等。求恩望益之處事有多途，故云不應隨處生著而行佈施。「不住於色」等者，謂不著果報。問：何須如是行不住施耶？頌曰：
為離於不起， 及離為余行。
由顧自身不行其施，為欲離其不起心故，莫著自身速應行施。由望恩心及悕果故，遂舍正覺菩提果性，為于餘事而行惠施，是故當舍求余行施。次下當說攝伏心。其事云何？
攝伏在三輪， 于相心除遣， 後後諸疑惑， 隨生皆悉除。
經云「菩薩如是應行佈施乃至相想亦不應著」，此顯所舍之物及所施眾生並能施者，於此三處除著想心。次明佈施利益。或有難云：既于施等離其相狀，如何當獲福德利益？為答此故，說生福甚多。問：何故宣說于修行后不彰福利，于攝伏下方始言之？答：為顯若人不著相想，方能行彼不著施也。從此已后所有經文，皆為除遣後後疑惑。於此便有如是疑生。問：若不著於法而行施者，如何為求正覺勝果行惠施耶？為答
【現代漢語翻譯】 現代漢語譯本：宣講真實之法（即智慧）。這是大菩薩修行的地方，即是以一次佈施的聲音，收攝所有六度（六種波羅蜜）。經文說：『菩薩不住於事，應行佈施』等等，這裡所說的不住的性質是什麼呢？頌文說： 『爲了自身報恩，果報皆不執著。』 所說的『不住於事』，是顯示不執著自身，不住于任何地方。『應行佈施』，是顯示不執著于報恩，不執著于利養恭敬等等。尋求恩惠，希望得到利益的地方有很多途徑，所以說不應該隨處產生執著而行佈施。『不住於色』等等，是指不執著于果報。問：為什麼需要這樣行不住施呢？頌文說： 『爲了遠離於不起（佈施之心），以及遠離爲了其他目的而行（佈施）。』 因為顧慮自身而不施行佈施，爲了遠離這種不起佈施之心，不要執著自身，應該迅速施行佈施。因為希望得到恩惠和果報，於是捨棄了正覺菩提的果性，爲了其他事情而行惠施，因此應當捨棄這種爲了其他目的而行佈施。接下來將要說的是攝伏心。這件事是怎樣的呢？ 『攝伏在於三輪（施者、受者、施物），對於相狀，心中要去除執著，後面產生的各種疑惑，隨著產生都要全部去除。』 經文說：『菩薩應當這樣行佈施，乃至對於相想也不應該執著』，這是顯示對於所舍之物，以及所施的眾生，還有能施之人，在這三個方面都要去除執著的心。接下來闡明佈施的利益。或者有人會問：既然對於佈施等等都遠離了相狀，如何能夠獲得福德利益呢？爲了回答這個問題，所以說產生福德非常多。問：為什麼宣說在修行之後不彰顯福利，而在攝伏心之後才開始說呢？答：爲了顯示如果人不執著于相想，才能行那不執著的佈施。從此以後所有的經文，都是爲了去除後面產生的各種疑惑。在這裡便會產生這樣的疑問。問：如果不執著於法而行佈施，如何爲了求得正覺的殊勝果報而行惠施呢？爲了回答這個問題。
【English Translation】 English version: Explaining the Dharma of reality (which is wisdom). This is the place where great Bodhisattvas practice, that is, using the sound of one giving to gather all six perfections (six pāramitās). The sutra says, 'Bodhisattvas do not dwell on things, they should practice giving,' etc. What is the nature of 'non-dwelling' mentioned here? The verse says: 'For one's own sake, to repay kindness, one does not cling to any karmic rewards.' The phrase 'not dwelling on things' means not clinging to oneself, not dwelling anywhere. 'Should practice giving' means not clinging to repaying kindness, not clinging to benefits, offerings, and respect, etc. There are many ways to seek kindness and hope for benefits, so it is said that one should not give rise to attachment anywhere and practice giving. 'Not dwelling on form,' etc., means not clinging to karmic rewards. Question: Why is it necessary to practice giving without dwelling in this way? The verse says: 'To be free from not arising (the mind of giving), and to be free from acting for other purposes.' Because one is concerned about oneself and does not practice giving, in order to be free from this mind of not giving, one should not cling to oneself and should quickly practice giving. Because of hoping for kindness and karmic rewards, one abandons the nature of perfect enlightenment (Bodhi), and practices giving for other things. Therefore, one should abandon this giving for other purposes. Next, we will talk about subduing the mind. What is this matter? 'Subduing lies in the three wheels (giver, receiver, and gift), for the characteristics, the mind should remove attachment, all kinds of doubts that arise later, should be completely removed as they arise.' The sutra says, 'Bodhisattvas should practice giving in this way, and should not even cling to characteristics and thoughts.' This shows that for the things given, as well as the beings to whom they are given, and the giver, one should remove the mind of attachment in these three aspects. Next, clarify the benefits of giving. Or someone may ask: Since one is far away from the characteristics of giving, etc., how can one obtain the benefits of merit? To answer this question, it is said that a great deal of merit is produced. Question: Why is it said that the benefits are not highlighted after practice, but only after subduing the mind? Answer: To show that if a person does not cling to characteristics, then he can practice that non-attached giving. From now on, all the sutra texts are to remove the various doubts that arise later. Here, such a question arises. Question: If one practices giving without clinging to the Dharma, how can one practice giving in order to seek the supreme fruit of perfect enlightenment? To answer this question.
此疑，經云「于汝意云何？可以勝相觀如來不」，如是廣說。頌曰：
若將為集造， 妙相非勝相， 三相遷異故， 無此謂如來。
若謂如來是由施等因緣所造，于有為相中得最勝性者，便見如來有其勝相。若望如來真如之性，即無此勝相，是故不應以勝妙相觀于如來，由彼法身是非集造之所顯故。次云「何以故？如來說彼勝相三相遷異故，由此勝相即非勝相」，此中意說三相之體是遷流故。「妙生！所有勝相皆是虛妄，是故應以勝相非相觀于如來」，此意欲明從因生法是虛假故無。此謂如來由彼全無三種相故，由離此相即以無相為相。「若於是處無生住滅變異之性可了知」者，此顯如來不是有為造作之性因緣所成。如是明解如來性已，雖為佛果而行佈施非著法施，即是除去疑情。次下妙生重生疑念：若由如是行無住施者，即因極甚深；復說如來是無為性，即是果極甚深。如何末代得有信者，令彼果報不虛棄耶？為斷此疑，頌曰：
因與果甚深， 于彼惡時說， 此非無利益， 由三菩薩殊。
縱于末代而有菩薩具戒、具德、具慧，由此說法果利不虛。頌曰：
由於先佛所， 奉持于戒學， 並植善根故， 名具戒具德。
經云「然彼菩薩非於一佛而行恭事，非
【現代漢語翻譯】 現代漢語譯本： 這段經文是關於一個疑問，經中說：『你怎麼認為？可以用殊勝的相來觀察如來嗎？』像這樣廣泛地說明。頌文說： 『如果認為是積聚造作而成，殊妙的相就不是殊勝的相，因為三相遷流變化，沒有這些（遷流變化的相）才可稱為如來。』 如果認為如來是由佈施等因緣所造作，在有為的相中得到最殊勝的性質，那就認為如來有殊勝的相。如果從如來真如的自性來看，就沒有這種殊勝的相，所以不應該用殊勝美妙的相來觀察如來，因為如來的法身不是由積聚造作所顯現的。接下來經文說：『為什麼呢？如來說那殊勝的相是三相遷流變化的緣故，因此殊勝的相就不是殊勝的相。』這裡的意思是說三相的本體是遷流變化的。『妙生（菩薩名）！所有殊勝的相都是虛妄的，所以應該用殊勝的相不是相來觀察如來。』這裡想要說明從因緣所生的法是虛假的，所以沒有實體。這就是說如來完全沒有三種相，因為離開了這些相，就以無相作為（真正的）相。『如果在某個地方沒有生、住、滅、變異的性質可以瞭解』，這顯示如來不是有為造作的性質，不是由因緣所成就的。這樣明白瞭解如來的自性之後，即使爲了佛果而行佈施，也不會執著於法施，這樣就消除了疑慮。接下來，妙生（菩薩名）再次產生疑念：如果像這樣行無住的佈施，那麼這個因就極其深奧；又說如來是無為的自性，那麼這個果就極其深奧。末法時代怎麼會有相信的人，使他們的果報不被虛棄呢？爲了斷除這個疑慮，頌文說： 『因和果都非常深奧，在那個惡劣的時代宣說，這並非沒有利益，因為有三種殊勝的菩薩。』 即使在末法時代，也有菩薩具足戒律、具足功德、具足智慧，因此說法的果報利益不會被虛棄。頌文說： 『由於過去諸佛的教導，奉持戒律學習，並且種植善根的緣故，被稱為具足戒律、具足功德。』 經文說：『然而那些菩薩不是隻在一尊佛那裡行恭敬供養，不是……』
English version: This passage addresses a doubt, with the sutra saying, 'What do you think? Can the Tathagata be viewed by means of outstanding characteristics?' and elaborating extensively on this. The verse says: 'If it is taken to be assembled and created, then the wonderful characteristics are not outstanding characteristics, because the three characteristics are transient and changing; without these (transient characteristics), it is called the Tathagata.' If it is thought that the Tathagata is created by causes and conditions such as giving, and attains the most outstanding nature in conditioned phenomena, then one sees the Tathagata as having outstanding characteristics. If one looks at the true nature of the Tathagata, then there are no such outstanding characteristics. Therefore, one should not view the Tathagata by means of outstanding and wonderful characteristics, because the Dharmakaya of the Tathagata is manifested not by assembly and creation. Next, it says, 'Why? The Tathagata says that those outstanding characteristics are transient and changing, therefore those outstanding characteristics are not outstanding characteristics.' Here, the meaning is that the substance of the three characteristics is transient. 'Wonderful Being (name of a Bodhisattva)! All outstanding characteristics are false, therefore one should view the Tathagata by means of outstanding characteristics that are not characteristics.' This intends to clarify that phenomena arising from causes are false and without substance. This means that the Tathagata is completely without the three characteristics, and because of being apart from these characteristics, takes non-characteristics as (the true) characteristics. 'If in a certain place there is no nature of arising, abiding, ceasing, and changing that can be understood,' this shows that the Tathagata is not of a conditioned and created nature, not accomplished by causes and conditions. Having understood the nature of the Tathagata in this way, even if one practices giving for the sake of Buddhahood, one will not be attached to Dharma giving, thus eliminating doubts. Next, Wonderful Being (name of a Bodhisattva) raises doubts again: If one practices non-abiding giving in this way, then the cause is extremely profound; and it is said that the Tathagata is of an unconditioned nature, then the result is extremely profound. How can there be believers in the degenerate age, so that their karmic rewards are not wasted? To dispel this doubt, the verse says: 'The cause and the result are both very profound; speaking of this in that evil age is not without benefit, because of the three special Bodhisattvas.' Even in the degenerate age, there are Bodhisattvas who are complete with precepts, complete with virtues, and complete with wisdom, therefore the karmic rewards of teaching the Dharma will not be wasted. The verse says: 'Because of upholding the precepts and learning from the past Buddhas, and planting good roots, they are called complete with precepts and complete with virtues.' The sutra says, 'However, those Bodhisattvas do not only serve and make offerings to one Buddha, not...'
【English Translation】 English version: This passage addresses a doubt, with the sutra saying, 'What do you think? Can the Tathagata (One Thus Gone) be viewed by means of outstanding characteristics?' and elaborating extensively on this. The verse says: 'If it is taken to be assembled and created, then the wonderful characteristics are not outstanding characteristics, because the three characteristics are transient and changing; without these (transient characteristics), it is called the Tathagata (One Thus Gone).' If it is thought that the Tathagata (One Thus Gone) is created by causes and conditions such as giving, and attains the most outstanding nature in conditioned phenomena, then one sees the Tathagata (One Thus Gone) as having outstanding characteristics. If one looks at the true nature of the Tathagata (One Thus Gone), then there are no such outstanding characteristics. Therefore, one should not view the Tathagata (One Thus Gone) by means of outstanding and wonderful characteristics, because the Dharmakaya (Body of the Law) of the Tathagata (One Thus Gone) is manifested not by assembly and creation. Next, it says, 'Why? The Tathagata (One Thus Gone) says that those outstanding characteristics are transient and changing, therefore those outstanding characteristics are not outstanding characteristics.' Here, the meaning is that the substance of the three characteristics is transient. 'Wonderful Being (Miao Sheng, name of a Bodhisattva)! All outstanding characteristics are false, therefore one should view the Tathagata (One Thus Gone) by means of outstanding characteristics that are not characteristics.' This intends to clarify that phenomena arising from causes are false and without substance. This means that the Tathagata (One Thus Gone) is completely without the three characteristics, and because of being apart from these characteristics, takes non-characteristics as (the true) characteristics. 'If in a certain place there is no nature of arising, abiding, ceasing, and changing that can be understood,' this shows that the Tathagata (One Thus Gone) is not of a conditioned and created nature, not accomplished by causes and conditions. Having understood the nature of the Tathagata (One Thus Gone) in this way, even if one practices giving for the sake of Buddhahood, one will not be attached to Dharma giving, thus eliminating doubts. Next, Wonderful Being (Miao Sheng, name of a Bodhisattva) raises doubts again: If one practices non-abiding giving in this way, then the cause is extremely profound; and it is said that the Tathagata (One Thus Gone) is of an unconditioned nature, then the result is extremely profound. How can there be believers in the degenerate age, so that their karmic rewards are not wasted? To dispel this doubt, the verse says: 'The cause and the result are both very profound; speaking of this in that evil age is not without benefit, because of the three special Bodhisattvas.' Even in the degenerate age, there are Bodhisattvas who are complete with precepts, complete with virtues, and complete with wisdom, therefore the karmic rewards of teaching the Dharma will not be wasted. The verse says: 'Because of upholding the precepts and learning from the past Buddhas, and planting good roots, they are called complete with precepts and complete with virtues.' The sutra says, 'However, those Bodhisattvas do not only serve and make offerings to one Buddha, not...'
於一佛植諸善根」，此顯于先佛所為持戒故，而行恭敬承事及為種諸善根，如其次第即是具戒、具德。次明具慧人，頌曰：
能斷於我想， 及以法想故， 此名為具慧， 二四殊成八。
此明我想有四、法想亦四，故成八想。頌曰：
別體相續起， 至壽盡而住， 更求于余趣， 我想有四種。
我想四者，謂是我想、有情想、壽者想、更求趣想，四種不同。此于別別五蘊有情自生斷割，為我想故，見相續起作有情想(薩埵是相續義)，乃至壽存作壽者想，命根既謝轉求後有作更求趣想。法想四者，頌曰：
皆無故非有， 有故不可說， 是言說因故， 法想有四種。
法想四者：一、法想；二、無法想；三、想；四、無想。此謂能取所取諸法皆無故，法想不生，即無法想。彼之非有法無自性，空性有故非無法想。即彼非有有非有性，非言所詮故非是想，是言說因故非是無想。由想力故，雖非言顯，而以言說故有八義不同。由我及法八想斷故，名具慧人。何意此義但于具慧而說，非具戒、具德者何？答：為顯實想有差異故。何者是？頌曰：
由彼信解力， 信故生實想， 不如言取故， 取為正說故。
由此義故，說彼之後而云「是人乃能聞此
【現代漢語翻譯】 現代漢語譯本：『於一佛植諸善根』，這顯示在過去的佛那裡因為持戒的緣故，而行恭敬承事以及爲了種植各種善根，像這樣依次就是具戒、具德。接下來闡明具慧的人，頌文說： 『能斷於我想，以及法想故，此名為具慧，二四殊成八。』 這說明我想有四種，法想也有四種，所以形成八種想。頌文說： 『別體相續起，至壽盡而住，更求于余趣，我想有四種。』 我想的四種是：我想、有情想（薩埵是相續義）、壽者想、更求趣想，這四種不同。這是對於個別的五蘊有情，自己產生斷割，作為我想的緣故，見到相續生起就認為是有情想，乃至壽命存在時就認為是壽者想，命根已經斷絕就轉而尋求後有，作為更求趣想。法想的四種，頌文說： 『皆無故非有，有故不可說，是言說因故，法想有四種。』 法想的四種是：一、法想；二、無法想；三、想；四、無想。這是說能取和所取的諸法都是空無的緣故，法想不生起，就是無法想。那個非有的法沒有自性，因為空性存在的緣故，所以不是無法想。就是那個非有有非有性，不是言語所能詮釋的，所以不是想，因為是言語產生的原因，所以不是無想。由於想的力量，雖然不是言語所能顯現的，但是用言語表達的緣故，有八種意義不同。由於我及法這八種想斷除的緣故，稱為具慧的人。為什麼這個意義只對具慧的人說，而不是對具戒、具德的人說呢？回答：爲了顯示實想有差異的緣故。什麼是實想呢？頌文說： 『由彼信解力，信故生實想，不如言取故，取為正說故。』 由於這個意義的緣故，說了那個之後就說『是人乃能聞此』。
【English Translation】 English version: 『Having planted roots of virtue in one Buddha,』 this shows that because of upholding precepts in the presence of past Buddhas, one performs respectful service and plants various roots of virtue. In this way, in sequence, one possesses precepts and possesses virtue. Next, it explains the person who possesses wisdom. The verse says: 『Being able to sever the thought of self, and also the thought of dharma, this is called possessing wisdom; two and four distinctly become eight.』 This explains that the thought of self has four types, and the thought of dharma also has four types, thus forming eight thoughts. The verse says: 『A separate entity arises continuously, dwells until the end of life, further seeking other realms; the thought of self has four types.』 The four types of the thought of self are: the thought of self, the thought of sentient being (Sattva (薩埵) means continuity), the thought of life-span, and the thought of further seeking a realm; these four are different. This is with regard to the separate aggregates of the five skandhas (五蘊), sentient beings themselves generate severance, as the reason for the thought of self, seeing continuous arising is considered the thought of sentient being, and even when life exists, it is considered the thought of life-span, and when the root of life is exhausted, one turns to seek future existence, as the thought of further seeking a realm. The four types of the thought of dharma, the verse says: 『All are non-existent, therefore not existent; existent, therefore cannot be spoken of; it is the cause of speech, the thought of dharma has four types.』 The four types of the thought of dharma are: one, the thought of dharma; two, the thought of non-dharma; three, thought; four, non-thought. This means that because all dharmas that can be grasped and are grasped are non-existent, the thought of dharma does not arise, which is the thought of non-dharma. That non-existent dharma has no self-nature, because emptiness exists, therefore it is not the thought of non-dharma. That non-existent existence has non-existent nature, it cannot be explained by words, therefore it is not thought, because it is the cause of speech, therefore it is not non-thought. Due to the power of thought, although it cannot be manifested by words, but because it is expressed in words, there are eight different meanings. Because the eight thoughts of self and dharma are severed, one is called a person possessing wisdom. Why is this meaning only spoken to those possessing wisdom, and not to those possessing precepts and possessing virtue? The answer is: in order to show that there are differences in real thought. What is real thought? The verse says: 『Due to their power of faith and understanding, faith gives rise to real thought, not grasping according to words, grasping is spoken of as correct.』 Because of this meaning, after saying that, it is said, 『This person is then able to hear this.』
經典生一信心」，由具慧者不如言而取，及由隨順勝義智故，取為正說故，名為實想。為斯理故，說彼之後便云「不應取為法、不應取為非法，不應如言所說將以為法，亦復不即執為非法」，由此是能隨順勝義智，取為正說故。即是經云「聞說是經生實信不」。經云「妙生！如來悉已知見是人」等者，為顯何義？頌曰：
佛了果非比， 由愿智故知。
彼具戒等人所有果報，佛非比知，然由愿智現量而了。若不言見，或謂比知；若不言知，恐是肉眼等見，是故知見並言。何故世尊作如是語？頌曰：
為求利敬者， 遮其自說故。
彼具戒等，為求利養恭敬，自說己德，便生唸曰：「如來既遙鑒我，為此無宜自說。」
經云「妙生！彼諸有情當生當攝無量福聚」者，此目何義？謂是令其福聚當生，又是彼福當能相續熏習不斷。言「有我執」等者，意說有隨眠性，非有現行執。
經云「是故如來密意宣說筏喻法門。諸有智者法尚應舍，何況非法。」此中有何密意？頌曰：
證不住於法， 為是隨順故， 猶如舍其筏， 是密意應知。
謂于經等法非增上證所住處故，即得證已應舍彼法，如到彼岸捨棄其筏；于增上證是隨順故，應須收取，如未達岸必憑其筏。是名密
【現代漢語翻譯】 現代漢語譯本： 『經典生一信心』，有智慧的人不應按照字面意思去理解，而是應該順應勝義智（paramārtha-jñāna，指證悟空性的智慧），將其理解為正確的教導，因此稱為實想（sat-saṃjñā，真實的認知）。爲了這個道理，在說了這些之後，接著說『不應執取為法（dharma，佛法），不應執取為非法（adharma，非佛法），不應按照字面意思將所說理解為法，也不應立即執著為非法』，這是因為能夠順應勝義智，將其理解為正確的教導。這也就是經文所說的『聽聞此經生起真實的信心』。經文說『妙生（Brahmajālin，人名）！如來完全知曉並看見這個人』等等，是爲了顯示什麼意義？偈頌說： 『佛了果非比，由愿智故知。』 那些具有戒律等功德的人所獲得的果報，佛不是通過比較來了解的，而是通過愿智（praṇidhāna-jñāna，由願力產生的智慧）直接了知的。如果不說『見』，可能會認為是通過比較來了解的；如果不說『知』，恐怕會被認為是肉眼等凡夫之見，所以『知』和『見』並用。世尊為什麼要這樣說？偈頌說： 『為求利敬者，遮其自說故。』 那些具有戒律等功德的人，爲了追求利益供養和恭敬，自己宣揚自己的功德，就會產生這樣的想法：『如來既然遙遠地鑑察著我，因此不應該自己宣揚。』 經文說『妙生！那些有情眾生將要產生並將積累無量的福德』，這是指什麼意義？是指使他們的福德將要產生，並且使那些福德能夠相續不斷地熏習。說『有我執（ātma-graha，對自我的執著）』等等，意思是說具有隨眠性（anuśaya，潛在的煩惱），而不是有現行的執著。 經文說『因此，如來秘密地宣說了筏喻法門（kullūpama-dharma，用木筏作比喻的佛法）。有智慧的人法尚且應該捨棄，何況非法。』這裡面有什麼秘密的含義？偈頌說： 『證不住於法，為是隨順故，猶如舍其筏，是密意應知。』 意思是說，對於經等法，不應該將其作為增上證（adhisamādhi，更高的禪定）的住所，也就是說，在獲得證悟之後，就應該捨棄那些法，就像到達彼岸后捨棄木筏一樣；對於增上證來說，法是隨順的，所以應該收取，就像沒有到達岸邊就必須依靠木筏一樣。這就是秘密的含義。
【English Translation】 English version: 'Classics generate a single faith', the wise should not take it literally, but should follow the supreme wisdom (paramārtha-jñāna, wisdom that realizes emptiness), and understand it as correct teaching, therefore it is called real thought (sat-saṃjñā, true cognition). For this reason, after saying this, it goes on to say 'One should not take it as dharma (dharma, Buddha's teachings), one should not take it as non-dharma (adharma, non-Buddha's teachings), one should not understand what is said as dharma according to the literal meaning, nor should one immediately cling to it as non-dharma', this is because it can follow the supreme wisdom and understand it as correct teaching. This is what the sutra says, 'Hearing this sutra generates true faith'. The sutra says 'Brahmajālin (Brahmajālin, a name)! The Tathagata fully knows and sees this person' etc., to show what meaning? The verse says: 'The Buddha understands the fruit non-comparatively, knows by the wisdom of aspiration.' The rewards obtained by those who have precepts and other merits, the Buddha does not understand through comparison, but directly knows through the wisdom of aspiration (praṇidhāna-jñāna, wisdom generated by vows). If 'seeing' is not mentioned, it may be thought that it is understood through comparison; if 'knowing' is not mentioned, it may be feared that it is the sight of ordinary people such as the physical eye, so 'knowing' and 'seeing' are used together. Why did the World Honored One say this? The verse says: 'For those who seek profit and respect, to prevent them from speaking of themselves.' Those who have precepts and other merits, in order to seek profit, offerings, and respect, will proclaim their own merits, and will have the idea: 'Since the Tathagata is remotely observing me, therefore I should not proclaim myself.' The sutra says 'Brahmajālin! Those sentient beings will generate and accumulate immeasurable merits', what does this mean? It means to make their merits generate, and to make those merits continue to be practiced and cultivated continuously. Saying 'having self-attachment (ātma-graha, attachment to self)' etc., means having latent tendencies (anuśaya, latent afflictions), not having current attachments. The sutra says 'Therefore, the Tathagata secretly proclaimed the raft parable (kullūpama-dharma, Buddha's teachings using a raft as a metaphor). The wise should abandon even the Dharma, let alone the non-Dharma.' What is the secret meaning here? The verse says: 'Realization does not dwell in the Dharma, because it is in accordance, like abandoning the raft, this secret meaning should be known.' It means that for sutras and other dharmas, one should not regard them as the dwelling place of higher samadhi (adhisamādhi, higher meditation), that is, after obtaining enlightenment, one should abandon those dharmas, just like abandoning the raft after reaching the other shore; for higher samadhi, the dharma is in accordance, so it should be taken, just like one must rely on the raft if one has not reached the shore. This is the secret meaning.
意。一筏之上有其取捨，故名為密。若是自余非順證法，理須舍故。次後更為除疑。何者是？上文云「不應以勝相觀于如來，彼從無為所顯性故」，若如是者，復如何說釋迦牟尼如來證於無上正等菩提，乃能宣揚所有法教？由斯道理，彼非正覺，亦不說法。答此疑故，頌曰：
化體非真佛， 亦非說法者。
由有三佛：一、法身佛；二、受用身佛；三、化身佛。言釋迦牟尼佛者，即是化身，此乃元非證覺，亦不說法度生。文云「何以故？佛所說法」等者，為遮總撥一切說法之事故，云「化體非真佛，亦非說法者」。然非總無，頌曰：
說法非二取， 所說離言詮。
如是二種，謂法性、非法性，非耳能聽、非言能說。是故應知，非法、非非法此據真如道理而說。彼非是法，謂是法無為其性故。復非非法，由彼無自性體是有故。何故但言所說之法，不言能證之人？答：但言所說，能證義顯，由非不覺得有所說。
經云「以諸聖者皆從無為之所顯故」者，為明說此法因，由諸聖人並從真如清凈之法所顯現故，名無為所顯，是故彼還說無為法。凡所有事言不能宣者，此即豈能取也？彼之自性非是言說所行處故，明此即是非言說性。何故此中無有簡別，總說聖者不唯言佛？答：為明聖人皆從真
【現代漢語翻譯】 現代漢語譯本： 意。一個木筏之上也有其取捨，所以叫做『密』（secret, profound）。如果是其他的、不順應證悟之法，理應捨棄。接下來進一步消除疑惑。什麼是疑惑呢？上文說『不應該以殊勝的表相來觀察如來（Tathagata），因為他是從無為（unconditioned）所顯現的自性』，如果這樣說，又如何說釋迦牟尼（Sakyamuni）如來證得了無上正等菩提（Anuttara-samyak-sambodhi），才能夠宣揚所有的法教呢？因為這個道理，他不是真正的覺悟者，也不說法。爲了回答這個疑問，頌文說： 『化身非真佛，亦非說法者。』 因為有三種佛：一、法身佛（Dharmakaya Buddha）；二、受用身佛（Sambhogakaya Buddha）；三、化身佛（Nirmanakaya Buddha）。所說的釋迦牟尼佛，就是化身佛，這本來就不是證悟，也不說法度化眾生。經文說『為什麼呢？佛所說的法』等等，是爲了遮止完全否定一切說法的事故，所以說『化身非真佛，亦非說法者』。然而並非完全沒有，頌文說： 『說法非二取，所說離言詮。』 像這樣的兩種，指的是法性（Dharmata）、非法性（non-Dharmata），不是耳朵能聽到的，也不是言語能說出的。所以應該知道，非是法，也非非法，這是根據真如（Tathata）的道理而說的。它不是法，因為它是法無為的自性。又不是非法，因為它沒有自性本體，而是有。為什麼只說所說的法，而不說能證悟的人呢？回答：只說所說的法，能證悟的意義就顯現了，因為不是不覺悟而有所說。 經文說『因為諸聖者都是從無為之所顯現』，是爲了說明此法的因，因為諸聖人都是從真如清凈的法所顯現，所以叫做無為所顯，因此他們還是說無為法。凡是所有的事情言語不能宣說的，這又怎麼能夠執取呢？它的自性不是言語所能到達的地方，說明這就是非言語性。為什麼這裡沒有簡別，總說聖者，不只是說佛呢？回答：爲了說明聖人都是從真如
【English Translation】 English version: Meaning. Even on a raft, there are things to take and things to discard, hence it is called 'secret' (profound). If it is something other than a method that accords with enlightenment, it should be discarded. Next, to further dispel doubts. What are the doubts? The previous text says, 'One should not view the Tathagata (如來) with superior characteristics, because he manifests from the unconditioned (無為) nature.' If that is the case, how can it be said that Sakyamuni (釋迦牟尼) Tathagata attained Anuttara-samyak-sambodhi (無上正等菩提), and is able to proclaim all the Dharma teachings? Because of this reasoning, he is not truly enlightened, nor does he teach the Dharma. To answer this doubt, the verse says: 'The manifested body is not the true Buddha, nor is it a speaker of Dharma.' Because there are three Buddhas: 1. Dharmakaya Buddha (法身佛); 2. Sambhogakaya Buddha (受用身佛); 3. Nirmanakaya Buddha (化身佛). The Sakyamuni Buddha mentioned is the Nirmanakaya, which is originally not enlightened, nor does it teach the Dharma to liberate beings. The text says, 'Why? The Dharma spoken by the Buddha,' etc., is to prevent the complete denial of all Dharma teachings, so it says, 'The manifested body is not the true Buddha, nor is it a speaker of Dharma.' However, it is not completely non-existent, the verse says: 'Speaking Dharma is not dualistic grasping, what is spoken is beyond verbal expression.' These two kinds refer to Dharmata (法性), and non-Dharmata (非法性), which are neither heard by the ear nor spoken by words. Therefore, it should be known that it is neither Dharma nor non-Dharma, which is based on the principle of Tathata (真如). It is not Dharma because it is the unconditioned nature of Dharma. It is also not non-Dharma because it does not have a self-nature entity, but exists. Why only speak of the Dharma that is spoken, and not of the person who can realize it? Answer: By only speaking of the Dharma that is spoken, the meaning of realization is revealed, because it is not without awareness that something is spoken. The text says, 'Because all sages manifest from the unconditioned,' is to explain the cause of this Dharma, because all sages manifest from the pure Dharma of Tathata, so it is called manifested from the unconditioned, therefore they still speak of the unconditioned Dharma. All things that cannot be expressed in words, how can they be grasped? Its nature is not a place where words can reach, indicating that it is non-verbal. Why is there no distinction here, generally speaking of sages, not just Buddhas? Answer: To illustrate that sages all come from Tathata
如清凈所顯。由有全凈、一分凈故，隨其所應，故無有過。又說福差殊，欲何所顯？答：法雖實是不可取性及不可說，然而有益。頌曰：
自受為他說， 非無益集福。
何故經云「世尊！此福聚者則非是聚，是故如來說為福聚福聚」？頌曰：
福不持菩提， 彼二能持故。
言福于菩提不能持負故，二于菩提是能持故，頌意如是。何謂為二？謂自受、為他說。經云「既自受已，於他演說」。未了此言將述何義？由其聚聲(梵云塞建陀，有其多義，或是聚義，或是肩義，或是分段義。若依此方譯之為聚，但得積聚義，遂無餘義。此中且據二種，此為昔人不解梵音，又譯之為趣，深成遼落。又復須知，此聚義、肩義、解時極難也)有二種義：一是聚積義；二是肩荷義。猶如在肩能持于擔，為此名肩為聚。由斯理故，彼福積聚說為福聚。由其不能持荷菩提，說為非聚，即非肩義是積聚義。此二是菩提因，福乃甚多。問：何故此二能持菩提？為顯斯義，故，經云「何以故？妙生！由諸如來無上菩提從此經出」等。何故菩提言出、諸佛言生？頌曰：
得自性因故， 此餘者是生。
言菩提者即是法身，此是無為性故，名為自性。是故此二是得彼之因，非是生因。若望此，余受用化身是生
【現代漢語翻譯】 現代漢語譯本： 如清凈所顯現。由於有完全清凈和一部分清凈的緣故，隨其所應，所以沒有過失。又說福德有差別，想要顯示什麼呢？回答：佛法雖然實際上是不可取和不可說的，然而卻有利益。偈頌說： 『自受為他說，非無益集福。』 為什麼經中說：『世尊！此福聚者則非是聚，是故如來說為福聚福聚』？偈頌說： 『福不持菩提，彼二能持故。』 意思是說，福德對於菩提不能承擔，而這二者對於菩提是能夠承擔的。偈頌的意思是這樣。什麼是這二者呢？就是自受和為他人說。經中說：『既自受已，於他演說』。如果還不瞭解這句話，將要闡述什麼意義呢？由於『聚』這個聲音(梵文：塞建陀(Skandha)，有很多意義，或者是指聚集的意義，或者是指肩膀的意義，或者是指分段的意義。如果按照我們這裡的翻譯為『聚』，只得到積聚的意義，就沒有其他的意義了。這裡暫且根據兩種意義來解釋，這是因為以前的人不理解梵文，又翻譯為『趣』，就更加深遠而難以理解了。還要知道，這個『聚』的意義和『肩』的意義，在解釋的時候非常困難)有兩種意義：一是聚集的意義；二是肩負的意義。就像在肩膀上能夠承擔擔子一樣，因此稱肩膀為『聚』。因為這個道理，所以那個福德積聚被稱為福聚。由於它不能承擔菩提，所以說它不是『聚』，也就是不是肩負的意義，而是積聚的意義。這二者是菩提的因，福德則非常多。問：為什麼這二者能夠承擔菩提呢？爲了顯示這個意義，所以經中說：『何以故？妙生！由諸如來無上菩提從此經出』等等。為什麼說菩提是『出』，諸佛是『生』呢？偈頌說： 『得自性因故，此餘者是生。』 意思是說，菩提就是法身，這是無為的自性，所以稱為自性。因此這二者是獲得菩提的原因，而不是產生菩提的原因。如果從這個角度來看，其餘的受用身和化身就是『生』。
【English Translation】 English version: As manifested by purity. Because there is complete purity and partial purity, according to what is appropriate, there is no fault. Furthermore, what is intended to be shown by saying that blessings differ? Answer: Although the Dharma is in reality ungraspable and inexpressible, it is nevertheless beneficial. The verse says: 'To receive oneself and to speak for others, is not without benefit and accumulates blessings.' Why does the sutra say, 'World Honored One! This accumulation of blessings is not an accumulation; therefore, the Tathagata speaks of it as an accumulation of blessings, an accumulation of blessings'? The verse says: 'Blessings do not uphold Bodhi; these two are able to uphold it.' It means that blessings cannot bear the burden of Bodhi, while these two are able to bear Bodhi. This is the meaning of the verse. What are these two? They are receiving oneself and speaking for others. The sutra says, 'Having received it oneself, one expounds it to others.' If one does not understand this statement, what meaning will be explained? Because the sound 'accumulation' (Sanskrit: Skandha, which has many meanings, either the meaning of gathering, or the meaning of shoulder, or the meaning of segment. If translated as 'accumulation' according to this place, only the meaning of accumulation is obtained, and there is no other meaning. Here, let us explain according to two meanings. This is because people in the past did not understand Sanskrit, and translated it as 'interest', which became even more distant and difficult to understand. Furthermore, it should be known that the meaning of 'accumulation' and the meaning of 'shoulder' are extremely difficult to explain) has two meanings: one is the meaning of gathering; the other is the meaning of bearing on the shoulder. Just as one can carry a load on the shoulder, therefore the shoulder is called 'accumulation'. Because of this reason, that accumulation of blessings is called an accumulation of blessings. Because it cannot bear Bodhi, it is said that it is not an 'accumulation', that is, not the meaning of bearing on the shoulder, but the meaning of accumulation. These two are the cause of Bodhi, while blessings are very numerous. Question: Why are these two able to uphold Bodhi? In order to show this meaning, the sutra says, 'Why is that? Wondrous Birth! Because the unsurpassed Bodhi of all Tathagatas comes forth from this sutra,' etc. Why is it said that Bodhi 'comes forth' and Buddhas are 'born'? The verse says: 'Because the cause of obtaining self-nature, this remainder is birth.' It means that Bodhi is the Dharmakaya (法身), which is the unconditioned nature, therefore it is called self-nature. Therefore, these two are the cause of obtaining it, not the cause of producing it. From this perspective, the remaining enjoyment body and transformation body are 'birth'.
因故。由此親能持菩提故，生福甚多。為顯此義，經云「何以故」等。何故此是能成立因？頌曰：
唯是佛法故， 能成最勝福。
言「如來說為非佛法」者，此顯所覺之法唯佛能證，由不共性是故最勝，此是最勝福因性故招福極多，意明此是能成勝福之親因。上經云「聖人皆是非集造之所顯示，為此諸聖于彼證法不可取不可說」者，諸預流等聖人並悉取其自果，如何此成非所取性？于其所取而宣說者非不可說性。為遣疑故生起後文，即彰非所取所證理善成就。頌曰：
不取自果故， 非可取可說。
由是無為所顯性故，彼於六境無有少法可得，既無可預名為預流。乃至阿羅漢亦無有法，理皆同此。無為之法體無可取，為此聖人于自果不取不說。若聖人作如是念：我得果者，即是有其我等執者。意說有隨眠惑，非是現行，由非彼證現觀之時有我等執而云我得。何意妙生自說得阿羅漢？為令一分有情知已親證故。又復自說得無諍住者，為顯身與勝德相應，為欲令他生勝敬信故。為何意趣而云妙生都無所住，而說我得無諍住得無諍住？頌曰：
解脫二障故， 說妙生無諍。
障有二種：一是煩惱障；二是定障。於斯脫故，不住二障，為此再言。此言二無諍性，即是諍之非有。次復起
疑言：世尊昔于然燈佛所有法可取，彼亦為他說其法要。以此而言，如何得成無取、無說？為答斯難，故云「實無有法是如來所取」。此有何意？頌曰：
在然燈佛所， 言不取證法。
此言世尊在然燈佛所，亦不以言取其證法。頌曰：
由斯證法成， 非所取所說。
若言諸聖皆是無為所顯，彼法不是所取亦非所說者，如何諸菩薩取嚴勝佛國土耶？又受用身如何自己取為法王、世間于彼將為法王？為遣疑故，方生下文。此中意者，頌曰：
智流唯識性， 國土非所執。
由彼實無佛土嚴勝是可取事，除從諸佛凈智所流唯識所現，此即不能有所執取。若言實有形質是可取性，我當成就國土嚴勝者，斯誠妄語，如來說彼不是嚴勝，由此說為國土嚴勝。此有何意？頌曰：
無形故勝故， 非嚴許嚴性。
言「莊嚴」者，此有二義：一是形相；二是勝相。此最勝者，是第一義，此由無形質故。佛土莊嚴非是莊嚴，以彼不是真莊嚴故，是故說此以為最勝，勝法集此故名最勝。若執有佛土形勝莊嚴，云我當成就彼，即便於色等境界有住著心。為遮此見，故有不住文生。所云受用身佛如何自己取為法王、他亦爾者，為答此難故，將受用身同妙高山。此文欲顯何義？頌曰：
【現代漢語翻譯】 現代漢語譯本：有人質疑：『世尊過去在燃燈佛（Dīpaṃkara，過去佛之一）那裡，如果沒有任何法可以獲取，那麼燃燈佛也就不應該為世尊宣說任何法要。如果這樣，又如何能成就無取、無說的境界呢？』爲了回答這個疑問，所以經文說『實際上沒有任何法是如來所能獲取的』。這句話是什麼意思呢？偈頌說： 『在燃燈佛那裡，言語上沒有獲取證悟之法。』 這句話是說，世尊在燃燈佛那裡，也沒有通過言語來獲取證悟之法。偈頌說： 『由此證悟之法成就，不是所能獲取也不是所能宣說的。』 如果說諸聖者都是由無為法所顯現，那麼這種法既不是可以獲取的，也不是可以宣說的，那麼諸位菩薩如何獲取莊嚴殊勝的佛國土呢？還有，受用身佛（saṃbhogakāya，報身佛）如何自己成為法王，世間眾生又如何將他視為法王呢？爲了消除這些疑惑，才有了下面的經文。其中的意思是，偈頌說： 『智慧之流是唯識的性質，國土並非所執著之物。』 因為實際上沒有佛土的莊嚴殊勝是可以被獲取的，除非是從諸佛清凈智慧所流現的唯識所顯現，這樣就不能有所執取。如果說確實有形質可以被獲取，從而成就國土的莊嚴殊勝，這實在是妄語。如來說那種不是真正的莊嚴殊勝，因此才說國土的莊嚴殊勝。這是什麼意思呢？偈頌說： 『因為無形所以殊勝，不是莊嚴卻允許說是莊嚴的性質。』 所說的『莊嚴』，這裡有兩種含義：一是形相，二是殊勝之相。這最殊勝的，是第一義諦，這是因為沒有形質的緣故。佛土的莊嚴不是真正的莊嚴，因為它不是真正的莊嚴，所以說它是最殊勝的，殊勝的法聚集在這裡，所以叫做最殊勝。如果執著于佛土的形相莊嚴，說我將要成就它，那麼就會對色等境界產生執著心。爲了遮止這種見解，所以才有了不住于相的經文產生。所說的受用身佛如何自己成為法王，他人也這樣認為，爲了回答這個疑問，將受用身比作妙高山（Sumeru，須彌山）。這段經文想要顯示什麼意義呢？偈頌說：
【English Translation】 English version: Someone might question: 'In the past, when the World-Honored One was with Dīpaṃkara Buddha (Dīpaṃkara, one of the past Buddhas), if there was no Dharma to be obtained, then Dīpaṃkara Buddha should not have expounded any Dharma to the World-Honored One. If so, how can one achieve the state of non-obtaining and non-speaking?' To answer this doubt, it is said, 'In reality, there is no Dharma that can be obtained by the Tathāgata.' What does this mean? The verse says: 'At Dīpaṃkara Buddha's place, there was no verbal grasping of the Dharma of enlightenment.' This means that when the World-Honored One was with Dīpaṃkara Buddha, he did not obtain the Dharma of enlightenment through words. The verse says: 'Thus, the Dharma of enlightenment is achieved, not through what is obtained or spoken.' If it is said that all sages are manifested by the unconditioned Dharma, and that this Dharma is neither obtainable nor speakable, then how do the Bodhisattvas obtain the adorned and sublime Buddha-lands? Furthermore, how does the saṃbhogakāya Buddha (saṃbhogakāya, the enjoyment body) become the Dharma King himself, and how do sentient beings in the world regard him as the Dharma King? To dispel these doubts, the following text arises. The meaning here is, as the verse says: 'The flow of wisdom is of the nature of mind-only, and the Buddha-land is not something to be clung to.' Because in reality, there is no adornment or sublimity of the Buddha-land that can be obtained, except for what is manifested by the mind-only, flowing from the pure wisdom of all Buddhas, there can be no clinging. If it is said that there is indeed a form that can be obtained, thereby achieving the adornment and sublimity of the Buddha-land, this is truly a false statement. The Tathāgata says that such is not true adornment and sublimity, and therefore speaks of the adornment and sublimity of the Buddha-land. What does this mean? The verse says: 'Because it is formless, it is sublime; it is not adornment, yet it is allowed to be called the nature of adornment.' The term 'adornment' has two meanings here: one is form, and the other is the aspect of sublimity. This most sublime is the ultimate truth, and this is because it is without form. The adornment of the Buddha-land is not true adornment, because it is not true adornment. Therefore, it is said to be the most sublime, and the sublime Dharma gathers here, so it is called the most sublime. If one clings to the form and adornment of the Buddha-land, saying 'I will achieve it,' then one will have an attachment to the realms of form and so on. To prevent this view, the text on non-abiding arises. As for how the saṃbhogakāya Buddha becomes the Dharma King himself, and others also think so, to answer this question, the saṃbhogakāya is compared to Mount Sumeru (Sumeru). What meaning does this passage intend to reveal? The verse says:
譬如妙高山， 于受用無取。
如妙高山王，獲得勝大尊主性故，名為妙高，而不自取為山王性，以山無分別性故。受用身佛亦復如是，具法王性，由獲勝大尊主性故，名為勝大，而不自取其法王性、我是法王，以無分別故。如何得是無分別耶？為顯斯義，文云「如來說為非身」，由彼非有說名有身。此有何意？頌曰：
非有漏性故， 亦非是因造。
然受用身非有漏性故，由此非有說為有身，皎然純凈自體有故。亦非是因造，由此有身非是仗他因緣生故。何故於先顯福德性已說其喻，今何更說？頌曰：
為顯多差別， 及以成殊勝， 前後福不同， 更陳其喻說。
前明三千世界，喻顯福多；今說無數三千，彰其更廣。何故於前不言斯喻？為受化者所樂不同，先少后多，意在於此。前福差別不明成立之因，為于菩提無有荷持之用；今欲顯其能立因相，更將別喻隨事而言。
能斷金剛般若波羅蜜多經論釋卷上 大正藏第 25 冊 No. 1513 能斷金剛般若波羅蜜多經論釋
能斷金剛般若波羅蜜多經論釋卷中
無著菩薩造頌 世親菩薩釋
三藏法師義凈奉 詔譯
何謂能立因相？
兩成尊重故， 由等流殊勝； 煩惱因性故
【現代漢語翻譯】 現代漢語譯本 譬如妙高山（Sumeru Mountain，佛教宇宙觀中的須彌山），于受用無取。 如妙高山王，獲得勝大尊主性故，名為妙高，而不自取為山王性，以山無分別性故。受用身佛（Sambhogakaya Buddha，報身佛）亦復如是，具法王性，由獲勝大尊主性故，名為勝大，而不自取其法王性、『我是法王』，以無分別故。如何得是無分別耶？為顯斯義，文云『如來說為非身』，由彼非有說名有身。此有何意？頌曰： 非有漏性故，亦非是因造。 然受用身非有漏性故，由此非有說為有身，皎然純凈自體有故。亦非是因造，由此有身非是仗他因緣生故。何故於先顯福德性已說其喻，今何更說？頌曰： 為顯多差別，及以成殊勝，前後福不同，更陳其喻說。 前明三千世界（three thousand great chiliocosms），喻顯福多；今說無數三千，彰其更廣。何故於前不言斯喻？為受化者所樂不同，先少后多，意在於此。前福差別不明成立之因，為于菩提（Bodhi，覺悟）無有荷持之用；今欲顯其能立因相，更將別喻隨事而言。 能斷金剛般若波羅蜜多經論釋卷上 大正藏第 25 冊 No. 1513 能斷金剛般若波羅蜜多經論釋 能斷金剛般若波羅蜜多經論釋卷中 無著菩薩造頌 世親菩薩釋 三藏法師義凈奉 詔譯 何謂能立因相？ 兩成尊重故，由等流殊勝；煩惱因性故
【English Translation】 English version For example, Mount Meru (Sumeru Mountain), does not take to itself any enjoyment. Like the king of Mount Meru, it is called Meru because it has attained the nature of a supreme and great lord, but it does not take to itself the nature of a mountain king, because mountains have no discriminating nature. The Sambhogakaya Buddha (Reward Body Buddha) is also like this, possessing the nature of a Dharma king. Because of attaining the nature of a supreme and great lord, it is called supreme and great, but it does not take to itself the nature of a Dharma king, saying, 'I am the Dharma king,' because it has no discrimination. How is this non-discrimination attained? To reveal this meaning, the text says, 'The Tathagata (如來) speaks of it as not being a body,' because it is spoken of as having a body due to its non-existence. What is the meaning of this? The verse says: It is not of the nature of outflows, nor is it created by causes. However, the Sambhogakaya is not of the nature of outflows, and therefore it is spoken of as having a body due to its non-existence, because it has a clear and pure self-nature. Nor is it created by causes, and therefore this body is not born from reliance on other causes and conditions. Why was the metaphor already spoken of after first revealing the nature of merit, and why is it spoken of again now? The verse says: To reveal many differences, and to accomplish superiority, the merits of before and after are different, and another metaphor is presented. Previously, the three thousand great chiliocosms (三千大千世界) were explained, illustrating the abundance of merit; now, countless three thousands are spoken of, revealing its even greater extent. Why was this metaphor not spoken of before? Because the enjoyments of those being transformed are different, first few and then many, the intention lies in this. The differences in previous merits did not clearly establish the cause, because they had no use for bearing and upholding Bodhi (菩提, enlightenment); now, desiring to reveal the aspect of the establishing cause, another metaphor is used according to the matter. Commentary on the Diamond Sutra Prajnaparamita Sutra, Volume 1 Taisho Tripitaka Volume 25 No. 1513 Commentary on the Diamond Sutra Prajnaparamita Sutra Commentary on the Diamond Sutra Prajnaparamita Sutra, Volume 2 Verses by Bodhisattva Asanga, Commentary by Bodhisattva Vasubandhu Translated by the Tripiṭaka Master Yijing under Imperial Order What is the aspect of the establishing cause? Because both accomplish respect, due to the superiority of the outflow; because of the nature of the cause of afflictions.
， 由劣亦勝故。
言「兩成尊重」者，由所託處成制底塔故。謂是說法之地，其所依身成如大師尊重性故，即是持經之人施寶之地，及能施者無如是事故。次下經文，顯此法門乃是諸佛親所證會等流之性。「頗曾有法是如來說不」者，此明何意？言無有法是如來獨說，皆是諸佛共宣揚故。
又此施珍寶福是苦惱事生起之因，法門功德乃是煩惑斷除之要，優劣懸隔，是故下文將地塵為喻，如來說作非塵，由此說為地塵；所言世界，如來說為非界，由此說為世界者，此有何意？言此地塵不是染等性塵，是故名作地塵。又彼世界非是煩惱之因名界，為此說為世界。界是因義，即是世之因也。斯言意顯彼福乃是煩惑塵坌之因，由其外塵雖是無記，彼福縱善方之極卑，況併成佛福因而不更為微劣？又彼能成大丈夫相所有福業，媲此成菩提因持說法門之福亦為是劣。由彼眾相非是正覺之體性故，為此名為大丈夫相，是彼標相故。由持說福能得大覺性，為此名劣，亦勝過施寶之福，況法身因而不超越，是故劣亦勝也，即是寶福極卑為能成立因。此既成立施寶之福與此福因有差別已，次下諸文更復成立。欲何所明？頌曰：
彼果勝苦故， 難逢勝事故， 境岸非知故， 于余不共故， 是甚深性故，
【現代漢語翻譯】 現代漢語譯本： ，因為通過較差的也能獲得殊勝的果報。
所說的『兩種尊重』，是因為所依託之處成爲了佛塔（制底塔）。意思是說，這是說法的地方，其所依之身成就瞭如同大師（如來）一般的尊重性，也就是持有經典之人佈施珍寶的地方，而能佈施者沒有這樣的殊勝之處。接下來的經文，顯示這個法門乃是諸佛親自證悟和體會到的等流之性。『難道有什麼法是如來單獨宣說的嗎？』，這說明什麼呢？意思是說，沒有哪一種法是如來單獨宣說的，都是諸佛共同宣揚的。
而且，這種佈施珍寶的福報是苦惱之事生起的原因，而法門功德是斷除煩惱迷惑的關鍵，優劣差別懸殊。所以下文用塵土（地塵）來作比喻，如來說『作非塵』，因此說為『地塵』；所說的『世界』，如來說為『非界』，因此說為『世界』，這有什麼含義呢？意思是說，這塵土（地塵）不是染污等性的塵土，所以名為『地塵』。而且那『世界』不是煩惱之因，所以不名為『界』，因此說為『世界』。『界』是『因』的意思，也就是『世』的『因』。這些話的意思是說，那佈施珍寶的福報乃是煩惱迷惑塵土的成因，因為那外在的塵土即使是無記的，那佈施的福報縱然是善，也處於極其卑微的地位，更何況與成就佛果的福德之因相比，豈不是更加微不足道？而且，那能成就大丈夫相的所有福業，與這成就菩提之因的持說（受持和宣說）法門的福德相比，也是低劣的。因為那些眾相不是正覺的體性，所以名為大丈夫相，是那些外在的表相。因為持說（受持和宣說）法門的福德能獲得大覺之性，因此說佈施珍寶的福報為『劣』，也是勝過佈施珍寶的福報，更何況是法身之因，豈能不超越？所以說『劣』也是殊勝的，也就是佈施珍寶的福報極其卑微，是能成立這種觀點的原因。既然已經成立了佈施珍寶的福報與這法門福德之因有差別，接下來的經文更進一步地成立。想要說明什麼呢？頌文說：
彼果勝過苦果， 難以遭遇殊勝之事， 境界深遠難以知曉， 與其他法門不共， 是甚深之性。
【English Translation】 English version: , because even through the inferior, one can attain superior results.
The statement 'two kinds of respect' refers to the fact that the place of reliance becomes a stupa (制底塔, cetiya). This means that it is a place for teaching the Dharma, and the body it relies on achieves a respectability like that of the Great Teacher (如來, Tathagata). It is the place where those who uphold the scriptures give treasures, and the givers do not have such superiority. The following scriptures show that this Dharma gate is the nature of the equable flow that all Buddhas have personally realized and experienced. 'Is there any Dharma that the Tathagata speaks alone?' What does this mean? It means that there is no Dharma that the Tathagata speaks alone; all are jointly proclaimed by all Buddhas.
Moreover, the merit of giving treasures is the cause of the arising of suffering, while the merit of the Dharma gate is the key to eliminating afflictions and delusions. The difference between the superior and the inferior is vast. Therefore, the following text uses earth dust (地塵, earth dust) as a metaphor. The Tathagata says 'making non-dust,' hence it is called 'earth dust.' The so-called 'world' (世界, world), the Tathagata says 'non-boundary' (非界, non-boundary), hence it is called 'world.' What does this mean? It means that this earth dust is not dust of defilement, etc., hence it is called 'earth dust.' Moreover, that 'world' is not the cause of affliction, so it is not called 'boundary,' hence it is called 'world.' 'Boundary' means 'cause,' which is the 'cause' of 'world.' These words mean that the merit of giving treasures is the cause of the dust of affliction and delusion. Because that external dust is even neutral, the merit of giving, even if it is good, is in an extremely humble position. Moreover, compared with the cause of the merit of achieving Buddhahood, wouldn't it be even more insignificant? Moreover, all the meritorious deeds that can achieve the marks of a great man (大丈夫相, mahapurusa-laksana), compared with the merit of upholding and speaking (受持和宣說, upholding and speaking) the Dharma gate that achieves the cause of Bodhi, are also inferior. Because those marks are not the nature of perfect enlightenment, they are called the marks of a great man, which are those external marks. Because the merit of upholding and speaking the Dharma gate can obtain the nature of great enlightenment, therefore, the merit of giving treasures is said to be 'inferior,' but it is also superior to the merit of giving treasures. Moreover, how can it not surpass the cause of the Dharmakaya? Therefore, it is said that 'inferior' is also superior, which means that the merit of giving treasures is extremely humble, and it is the reason for establishing this view. Since it has been established that there is a difference between the merit of giving treasures and the cause of the merit of this Dharma gate, the following scriptures further establish it. What do you want to explain? The verse says:
Its fruit surpasses the fruit of suffering, It is difficult to encounter superior events, The realm is profound and difficult to know, It is not shared with other Dharma gates, It is of a very profound nature.
勝餘略詮故， 胄族高勝故， 望福福殊勝。
此述何義？答：施寶之福獲得自身所受用果，彼身是勝。以能捨彼無邊之身，此福勝前，由彼自身是苦性故，何況為彼而行其施。
爾時具壽妙生，了彼自身是苦事故，由法勢力遂便墮淚。此之法門復是難逢。妙生自從生智已來，亦未曾聞，復是勝事，此言欲顯般若之名。此下意欲成立是勝妙事，即經云「如來說為般若波羅蜜多者，彼即非波羅蜜多」。為何意趣作如是說？答：境岸非知故。由其所知境岸，除佛于余無能知者，復是于余不共故。此之法門所有實想即實想者，除佛教已餘處無故。言實想者唯此處有，言非實者是于余不生義，是故文云「若能生如是想者，彼當成就第一希有」。又此法門亦是甚深，由於此經或少受或遍持，於我等想不復生起。「於我等想不生故」者，明於所取義無有顛倒。「於我等想即是非想」者，明於能取無有顛倒。此二如其次第，明我、法二無性智，佛於此義隨印妙生所說之事。言「不驚、不怖、不畏」者，此三皆名為懼，即是驚懼、怖懼、畏懼，然隨事不同故有三別。言驚者謂，于非處生懼(若正譯梵音應云越怖，今言驚等者，此為不能移舊；若準論釋，驚義未甚相當，下二準此應可思之也)，違越正理如越正道，可厭
【現代漢語翻譯】 現代漢語譯本： 殊勝在於略加解釋， 種姓高貴殊勝，期望得到的福報也殊勝。
這描述的是什麼意義？回答：佈施珍寶所獲得的福報，最終會回報到自身，這個自身是殊勝的。因為能夠捨棄這無邊之身，這種福報勝過之前的佈施，因為自身本質上是痛苦的，更何況爲了它而行佈施呢。
當時，具壽妙生（Sujata，人名），因為明白了自身是痛苦的，憑藉佛法的力量，不禁流下了眼淚。這種佛法是難以遇到的。妙生自從生出智慧以來，也從未聽聞過，這是殊勝的事情，這句話想要彰顯般若（Prajna，智慧）之名。下面想要成立這是殊勝美妙的事情，所以經文中說：『如來說為般若波羅蜜多（Prajnaparamita，般若波羅蜜多）者，彼即非波羅蜜多』。這是什麼意思呢？回答：因為境岸（事物的邊界）無法完全知曉。因為對於所知的境岸，除了佛陀，沒有人能夠完全知曉，而且這是不與其他人共同擁有的。這種佛法所具有的真實想法，除了佛教之外，其他地方沒有。說真實的想法只有這裡有，說非真實的想法，是指在其他地方不會產生。所以經文中說：『如果能夠產生這樣的想法，那麼他將成就第一希有』。而且這種佛法也是非常深奧的，因為對於這部經，哪怕是少許接受或者全部受持，對於『我』等的想法也不會再生起。『對於我等的想法不生起』，說明對於所取之義沒有顛倒。『對於我等的想法即是非想』，說明對於能取沒有顛倒。這兩種情況依次說明了人我和法我的無自性智慧，佛陀對於這個意義隨順印可了妙生所說的事情。說『不驚、不怖、不畏』，這三種都叫做懼怕，就是驚懼、怖懼、畏懼，但是隨著事情的不同，所以有三種區別。說『驚』，是指在不應該懼怕的地方產生懼怕（如果按照梵音正確翻譯，應該叫做越怖，現在說驚等，是因為不能改變舊的說法；如果按照論釋，驚的意義不太恰當，下面兩種情況也應該思考一下），違背了正理，就像違背了正道，令人厭惡。
【English Translation】 English version: The superiority lies in a brief explanation, The lineage is noble and superior, and the blessings hoped for are also superior.
What meaning is being described here? Answer: The blessings obtained from giving treasures ultimately return to oneself, and this self is superior. Because one can give up this boundless body, this blessing surpasses the previous giving, because the self is essentially suffering, let alone performing giving for it.
At that time, the Venerable Sujata (name of a person), because he understood that the self was suffering, couldn't help but shed tears due to the power of the Dharma. This kind of Dharma is difficult to encounter. Since Sujata developed wisdom, he had never heard of it before, and this is a superior matter. This sentence wants to highlight the name of Prajna (wisdom). The following wants to establish that this is a superior and wonderful matter, so the scripture says: 'The Tathagata says that Prajnaparamita (Perfection of Wisdom) is not the Perfection of Wisdom.' What does this mean? Answer: Because the boundary (the edge of things) cannot be fully known. Because regarding the known boundary, no one except the Buddha can fully know it, and it is not shared with others. The true thoughts possessed by this Dharma are not found anywhere else except in Buddhism. Saying that true thoughts are only found here, saying that non-true thoughts means that they will not arise elsewhere. Therefore, the scripture says: 'If one can generate such thoughts, then he will achieve the first rarity.' Moreover, this Dharma is also very profound, because regarding this scripture, even if one accepts a little or holds it entirely, thoughts of 'I' and others will not arise again. 'The thought of 'I' and others does not arise,' indicating that there is no inversion regarding the meaning taken. 'The thought of 'I' and others is non-thought,' indicating that there is no inversion regarding the taker. These two situations successively illustrate the wisdom of non-self-nature of both person and Dharma. The Buddha followed and approved what Sujata said regarding this meaning. Saying 'not surprised, not frightened, not afraid,' these three are all called fear, which are surprise, fright, and fear, but there are three differences depending on the matter. Saying 'surprise' refers to generating fear in a place where one should not be afraid (if translated correctly according to Sanskrit, it should be called over-fear, now saying surprise, etc., is because one cannot change the old saying; if according to the commentary, the meaning of surprise is not very appropriate, the following two situations should also be considered), violating the correct principle, like violating the correct path, which is disgusting.
惡故。言怖者(應云續怖)，相續生懼怖，既生已不能除斷故。言畏者(應云定怖)，生決定心一向畏懼。此等若無，便成心離惶惑(若不見本音本意，于文即未閑釋義，為此注出本音，斯乃可亡疑惑，余家釋別，義非此論)又此法門勝餘略詮故者，由經說此是最勝波羅蜜多如來所說(經是略詮)，又此法門族胄高勝故。言勝族者，謂由諸佛所共說故。然彼寶施無有如斯眾德圓備，即是成立此福望前福聚升，況理別也。所云「于身是其苦性，彼施即是苦果性故，其福卑劣」者，然此法門若有持說，彼之大士行諸苦行，此亦豈非是招苦報？如何不是得苦果耶？為除此難，故有下文。欲顯何義？頌曰：
彼行堪忍時， 雖苦行善故， 彼德難量故， 由斯名勝事。 由無恚怒情， 不名為苦性， 有安樂大悲， 行時非苦果。
此述何義？答：縱令彼人行苦行時有苦惱果，然于彼時由有堪忍性故，此名勝事。有其二因：一是善性故，由諸波羅蜜多皆以善為體性故；二是彼德難量故，如經云「此即是其非波羅蜜多」。由彼德岸曾無知者，為此名為不知其岸。由與勝法相應故，即此難行之苦，望前苦惱自有殊別，何況我想瞋想悉皆無故必無其苦；非但無苦更生悲樂，如經云「我無是想亦非無想」。言
【現代漢語翻譯】 現代漢語譯本： 『惡』是因為，『怖』（應為『續怖』，即持續的恐懼）是指相續不斷地產生懼怖，一旦產生就無法斷除。『畏』（應為『定怖』，即確定的恐懼）是指產生決定的心，一味地畏懼。如果這些都沒有，那麼內心就遠離了惶恐迷惑（如果不瞭解經文的本音和本意，就不能透徹地解釋經文的含義，因此註釋出本音，這樣就可以消除疑惑，其他人的解釋不同，義理不在此討論範圍）。 這個法門勝過其他略要的解釋，是因為經中說這是最殊勝的波羅蜜多（Pāramitā，到彼岸），是如來（Tathāgata）所說的（經文是略要的解釋），而且這個法門族姓高貴殊勝。所謂『勝族』，是指由諸佛共同宣說的緣故。然而那寶施沒有像這樣眾多功德圓滿具備，這就能成立此福德勝過之前的福德聚集，更何況道理本來就不同。 所說的『對於自身是苦的性質，那佈施就是苦果的性質，所以福德卑劣』，然而這個法門如果有人受持和宣說，那麼那些大士（Mahāsattva）所行的各種苦行，難道不也是招致苦報嗎？怎麼就不是得到苦果呢？爲了消除這個疑問，所以有下面的經文。想要顯明什麼意義呢？頌詞說： 『彼行堪忍時，雖苦行善故，彼德難量故，由斯名勝事。由無恚怒情，不名為苦性，有安樂大悲，行時非苦果。』 這講述了什麼意義呢？回答：縱然那個人在行苦行的時候有苦惱的果報，然而在那時由於有堪忍的性質，這就被稱為殊勝的事情。有兩個原因：一是善的性質，因為諸波羅蜜多（Pāramitā）都以善為體性；二是那功德難以衡量，如經文所說『這就是非波羅蜜多（Pāramitā）』。由於那功德的邊岸從來沒有人知道，因此被稱為不知道它的邊岸。由於與殊勝的法相應，即使這難以實行的苦，與之前的苦惱相比也有特別的差別，更何況我想、瞋想全部都沒有，必定沒有那苦；非但沒有苦，反而產生悲樂，如經文所說『我沒有這樣的想法，也不是沒有想法』。
【English Translation】 English version: 'Evil' is because 'terror' (should be 'continuous terror') refers to the continuous generation of fear and terror, which, once generated, cannot be cut off. 'Awe' (should be 'fixed terror') refers to generating a determined mind, fearing in one direction. If these are absent, then the mind is free from panic and confusion (if one does not understand the original sound and meaning of the scripture, one cannot thoroughly explain the meaning of the scripture, therefore annotating the original sound, so that doubts can be eliminated, other people's explanations are different, the meaning is not within the scope of this discussion). This Dharma gate is superior to other brief explanations because the scripture says that this is the most supreme Pāramitā (to the other shore), spoken by the Tathāgata (Thus Come One) (the scripture is a brief explanation), and this Dharma gate has a noble and superior lineage. The so-called 'superior lineage' refers to the fact that it is jointly proclaimed by all Buddhas. However, that jewel offering does not have such complete and perfect merits, which can establish that this merit surpasses the previous accumulation of merits, let alone the principle is originally different. What is said, 'For oneself, it is the nature of suffering, that giving is the nature of the fruit of suffering, so the merit is inferior,' however, if someone upholds and proclaims this Dharma gate, then the various ascetic practices performed by those Mahāsattvas (Great Beings), wouldn't they also bring about suffering retribution? How is it not obtaining the fruit of suffering? In order to eliminate this doubt, there is the following scripture. What meaning is to be revealed? The verse says: 'When they practice forbearance, although suffering, they practice goodness, because their virtue is immeasurable, therefore it is called a superior matter. Because there is no anger or hatred, it is not called the nature of suffering, there is joy and great compassion, when practicing it is not the fruit of suffering.' What meaning does this describe? The answer is: Even if that person has the fruit of suffering when practicing ascetic practices, however, at that time, due to having the nature of forbearance, this is called a superior matter. There are two reasons: one is the nature of goodness, because all Pāramitās (perfections) take goodness as their essence; the other is that the merit is immeasurable, as the scripture says, 'This is non-Pāramitā.' Because no one has ever known the shore of that merit, it is therefore called not knowing its shore. Because it corresponds to the supreme Dharma, even this difficult-to-practice suffering has a special difference compared to the previous suffering, let alone that the thought of 'I' and the thought of anger are all absent, there must be no suffering; not only is there no suffering, but joy and compassion arise, as the scripture says, 'I have no such thought, nor is it that I have no thought.'
非無想者，此顯有想與悲心相應。準斯語理，若諸有情於我想等不除遣者，苦行之時見有苦惱，即便欲舍菩提之心，是故應離諸想，乃至廣說。此何所顯？若人不發勝菩提心，便有如斯過失，生瞋恨心。頌曰：
生心因不捨， 是故應堅求。
問：於何處心是此心生因而遣堅固勤求？復於何處是不捨菩提心因令進求也？頌曰：
謂是得忍邊， 及此心方便。
此謂入初地勝義之心、得忍邊際行無住心即是。文云「應離諸想發起無上正等覺心。何以故」者，此謂顯其無住著心生起之因。若於色等處有住著心者，此必不能進求佛果故。「諸菩薩應無所住而行佈施」者，文意欲明施攝六到彼岸，即是生起無住著心方便，謂得忍已雖復遭苦，而不棄捨大菩提心。問：如何起行為利有情，復遣不住利有情事。此則取捨同問，疑情遂發。答曰：菩薩如是應行佈施，為利諸眾生等。此顯何意？頌曰：
應知正行者， 是利生因故， 于有情事相， 應知遍除遣。
此述何義？言此正行者是利益眾生因，應知即是利益有情而不取有情所有相貌。何謂有情相貌事耶？頌曰：
彼事謂名聚。
彼眾生者即是名字施設，喚為眾生及所依事。何者是其正行？謂于眾生事相皆除遣故。由彼名
【現代漢語翻譯】 現代漢語譯本： 『非無想者』，這表明（菩薩）具有與悲心相應的想法。按照這個道理，如果那些眾生對於『我想』等等不加以去除，在苦行的時候見到有苦惱，就會想要捨棄菩提之心，所以應當遠離各種想法，乃至廣泛宣說。這顯示了什麼呢？如果人不發起殊勝的菩提心，就會有這樣的過失，產生嗔恨心。頌詞說： 『生心因不捨， 是故應堅求。』 問：在什麼地方，（去除）這種心是此心生起的原因，因而要堅固勤求？又在什麼地方，不捨棄菩提心是令（菩薩）精進求取的原因呢？頌詞說： 『謂是得忍邊， 及此心方便。』 這指的是進入初地時殊勝的心，以及獲得安忍的邊際，行無住的心就是。經文說：『應當遠離各種想法，發起無上正等覺心。為什麼呢？』，這是爲了顯示那無所執著的心生起的原因。如果對於色等等處有執著的心，這必定不能精進求取佛果。『諸菩薩應無所住而行佈施』，經文的意思想要說明以佈施來統攝六度到彼岸，就是生起無所執著心的方便，意思是說，獲得安忍之後，即使遭遇痛苦，也不放棄大菩提心。問：如何發起行為利益有情，又去除不住在利益有情的事情上？這就像是取捨同時發問，疑惑的情緒就產生了。回答說：菩薩應當這樣行佈施，爲了利益諸眾生等等。這顯示了什麼意思？頌詞說： 『應知正行者， 是利生因故， 于有情事相， 應知遍除遣。』 這敘述了什麼意義？說這種正行是利益眾生的原因，應當知道這就是利益有情而不執取有情的所有相貌。什麼是有情相貌的事情呢？頌詞說： 『彼事謂名聚。』 那些眾生就是名字的施設，稱作眾生以及所依的事情。什麼是它的正行呢？就是對於眾生相貌的事情都去除的緣故。由於那些名字……
【English Translation】 English version: 'Not without thought' indicates that (the Bodhisattva) possesses thoughts corresponding to compassion. According to this reasoning, if sentient beings do not eliminate 'I-thought' and so on, they will want to abandon the Bodhi-mind when they see suffering during ascetic practices. Therefore, one should abandon all thoughts, and so on, extensively. What does this reveal? If a person does not generate the supreme Bodhi-mind, they will have such faults and generate hatred. The verse says: 'The cause of generating the mind is not abandoning, Therefore, one should firmly seek.' Question: Where is the removal of this mind the cause of generating this mind, and therefore one should firmly and diligently seek? And where is not abandoning the Bodhi-mind the cause of urging (the Bodhisattva) to advance? The verse says: 'It is said to be the edge of obtaining forbearance, And the means of this mind.' This refers to the supreme mind when entering the first ground (Bhumi), and the mind of non-abiding that practices at the edge of obtaining forbearance. The text says: 'One should abandon all thoughts and generate the unsurpassed, perfect, and complete enlightenment mind. Why?' This is to reveal the cause of the arising of that non-attachment mind. If one has an attachment mind towards form and so on, one will certainly not be able to advance and seek the Buddha-fruit. 'Bodhisattvas should practice giving without abiding anywhere.' The meaning of the text is to clarify that encompassing the six perfections to the other shore with giving is the means of generating the non-attachment mind, meaning that even if one encounters suffering after obtaining forbearance, one will not abandon the great Bodhi-mind. Question: How does one initiate actions to benefit sentient beings, and also remove not abiding in the matter of benefiting sentient beings? This is like asking about taking and abandoning at the same time, and doubts arise. The answer is: Bodhisattvas should practice giving in this way, for the benefit of all sentient beings, and so on. What does this reveal? The verse says: 'One should know that the correct practice Is the cause of benefiting beings, Regarding the characteristics of sentient beings, One should know to completely eliminate.' What meaning does this describe? It says that this correct practice is the cause of benefiting sentient beings, and one should know that this is benefiting sentient beings without grasping the appearances of sentient beings. What are the matters of sentient beings' appearances? The verse says: 'Those matters are called aggregates.' Those sentient beings are the designations of names, called sentient beings and the things they rely on. What is its correct practice? It is because all matters of sentient beings' appearances are eliminated. Because of those names...
字想者即是非想，以彼自體本非有故。即彼眾生不是眾生，謂於五蘊名為眾生。由彼眾生自體無故，此我法無性。何以故？由佛世尊併除諸想，此明我法二想皆無。如何能成最勝妙事？頌曰：
最勝除其想， 諸世尊無此， 由真見相應。
此述何義？由非彼二是實有性，而諸大師強除彼想。然諸如來與真見相應故，果不住因位，如何得見彼果之因？既有此疑，答：如經云「妙生如來是實語者」，有其四句。頌曰：
果不住因位， 是得彼果因； 世尊實語故， 應知有四種。
此實語性有其四種。何謂為四？頌曰：
立要說下乘， 及說大乘義， 由諸授記事， 皆無有差舛。
由佛自立要期，元求佛果無有妄謬，于下劣乘及以大乘並諸授記並無謬故，於此隨其次第，實語、如語不、誑語、不異語而相配屬。言如來者，由於聲聞乘說苦等四諦是實不虛；于其大乘說法無性所顯真如稱實知故。如來是知義，於一切時過去未來現在所有授記如其事故皆無妄謬，故曰如來。經云「如來所證法及所說法，此即非實非妄」者，此有何意？答曰：
不得彼順故， 是非實非妄； 如言而執者， 對彼故宣說。
言諸如來所有說法，此說不得彼故，而是隨順於彼
【現代漢語翻譯】 現代漢語譯本：
認為有『想』（saṃjñā）這種東西，實際上就是『非想』，因為『想』的自性本來就是不存在的。認為有『眾生』（sattva），實際上就不是『眾生』，因為只是在五蘊（pañca-skandha）上假名為『眾生』。由於『眾生』的自性並不存在，所以『我』（ātman）和『法』（dharma）都是無自性的。為什麼這麼說呢？因為佛世尊（Buddha-lokanātha）已經完全除去了各種『想』，這說明『我』和『法』這兩種『想』都是不存在的。如果這樣，怎麼能成就最殊勝的妙事呢？頌說：
最勝除其想，
諸世尊無此，
由真見相應。
這是在說什麼呢？因為『我』和『法』這二者都不是真實存在的，而諸位大師卻極力去除這些『想』。然而，諸如來（Tathāgata）與真實的見地相應，所以果位不會停留在因位上，又怎麼能見到果位的因呢？既然有這樣的疑問，回答是：如經中所說，『妙生如來是實語者』，其中有四句。頌說：
果不住因位，
是得彼果因；
世尊實語故，
應知有四種。
這種『實語』的性質有四種。哪四種呢？頌說：
立要說下乘，
及說大乘義，
由諸授記事，
皆無有差舛。
由於佛自己立下誓願，最初就追求佛果，沒有虛妄的念頭，對於下劣乘（hīnayāna）以及大乘（mahāyāna），還有各種授記（vyākaraṇa）都沒有錯誤，因此，可以按照順序，將實語、如語、不誑語、不異語與之相配屬。說到『如來』，是因為在聲聞乘（Śrāvakayāna）中說苦等四聖諦（ārya-satya）是真實的，不是虛假的；在大乘中說法無自性所顯現的真如（tathatā）是符合實際的認知。『如來』是『知』的意思，對於一切時——過去、未來、現在——所有的授記，都如實地發生，沒有虛妄的，所以稱為『如來』。經中說『如來所證的法以及所說的法，既不是真實的，也不是虛妄的』，這是什麼意思呢？回答是：
不得彼順故，
是非實非妄；
如言而執者，
對彼故宣說。
說諸如來所說的一切法，是因為不能執著于這些法，而是要隨順於它們。
【English Translation】 English version:
To conceive of 'thought' (saṃjñā) is actually 'non-thought,' because its very nature is non-existent. To conceive of 'sentient beings' (sattva) is actually not 'sentient beings,' because the term 'sentient beings' is merely a designation applied to the five aggregates (pañca-skandha). Since the very nature of 'sentient beings' is non-existent, 'self' (ātman) and 'dharma' are without inherent existence. Why is this so? Because the Buddha-lokanātha has completely eliminated all 'thoughts,' which demonstrates that both 'self' and 'dharma' are non-existent. If this is the case, how can one accomplish the most supreme and wonderful thing? The verse says:
The supreme eliminates thought, The World Honored Ones are without this, Through being in accordance with true seeing.
What is being described here? It is that 'self' and 'dharma' are not truly existent, yet the great masters strive to eliminate these 'thoughts.' However, the Tathāgatas are in accordance with true seeing, so the fruit does not remain in the causal stage. How then can one see the cause of the fruit? Since there is this doubt, the answer is: As the sutra says, 'The miraculously born Tathāgata speaks truthfully,' which has four aspects. The verse says:
The fruit does not remain in the causal stage, It is the cause for obtaining that fruit; Because the World Honored One speaks truthfully, It should be known that there are four kinds.
This nature of 'speaking truthfully' has four aspects. What are the four? The verse says:
Establishing vows and speaking of the inferior vehicle, And speaking of the meaning of the Great Vehicle, Because all prophecies (vyākaraṇa), Are without error.
Because the Buddha himself established vows, initially seeking the fruit of Buddhahood without any false notions, and because there are no errors in the inferior vehicle (hīnayāna), the Great Vehicle (mahāyāna), and all prophecies (vyākaraṇa), therefore, in sequence, truthful speech, speech as it is, non-deceptive speech, and non-different speech are associated with them. As for 'Tathāgata,' it is because in the Śrāvakayāna, the Four Noble Truths (ārya-satya), such as suffering, are said to be real and not false; in the Mahāyāna, the suchness (tathatā) manifested by the non-inherent existence of phenomena is known as it truly is. 'Tathāgata' means 'knower,' and all prophecies—past, future, and present—occur as they truly are, without falsehood, hence the name 'Tathāgata.' The sutra says, 'The Dharma realized by the Tathāgata and the Dharma spoken by him are neither real nor false.' What does this mean? The answer is:
Not obtaining that which accords, It is neither real nor false; For those who cling to words, It is spoken in response to them.
Speaking of all the Dharma spoken by the Tathāgatas, it is because one should not cling to these Dharmas, but rather accord with them.
，由彼說法不能親獲內證法故，于其言下無有體故，故非是實；由順彼故，故非是妄言。我現證無上覺者，此據文句道理而有此說。問：何故世尊自立要言我是真實語者，而所說法非實非虛，一說兩兼，理成難信。由此答云「如言而執者，對彼故宣說」，言諸聖人是無為所顯者，然真如性常時遍有，如何佛果以無住心方能證得非有住心？又復如何常時遍有實體真如，或有得者或不得者？為除此疑，說入闇喻。此明何義？頌曰：
常時諸處有， 于真性不獲， 由無知有住， 智無住得真。
此中意道真如之性雖是常時遍有，由其無智有住心故即不能得，是不清凈義；由其有智無住心故即便得見，是清凈義。然佛世尊是真如所顯，由斯理故，以有住心不能證得。由此頌曰：
無智由如闇， 當闇智若明， 能對及所治， 得失現前故。
「猶如闇」者，是與闇相似義，由斯以闇比其無識。以其日光譬同有智有眼，如文具述，故云「能對及所治，得失現前故」。隨其所應，由其有眼者，顯得能對。夜分曉已，顯破所治冥闇謝故。日明既出者，顯能對現前。日光既照，見眾色像。次後之文欲說何事？頌曰：
由如是正行， 獲如是福量； 於法正行者， 業用今當說。
【現代漢語翻譯】 現代漢語譯本：因為通過其他說法不能親自獲得內在的證悟，對於那些言論沒有切身體會，所以說它們不是真實的；因為順應了那些說法，所以說它們不是虛妄的言論。我現在證悟了無上正覺，這是根據文句的道理而這樣說的。問：為什麼世尊自己立下要言說『我是說真實話的人』，而所說的法卻非實非虛，既說了這一方面又說了那一方面，道理上難以令人信服？對此回答說：『對於那些執著于言語的人，才對他們宣說這些』，說諸位聖人是由無為所顯現的。然而真如的本性是常時普遍存在的，為什麼佛果要用無住的心才能證得，而不是用有住的心呢？又為什麼常時普遍存在的實體真如，有時有人能證得，有時又有人不能證得呢？爲了消除這個疑惑，說了入闇的比喻。這說明了什麼意義？頌詞說： 『常時諸處有，于真性不獲，由無知有住，智無住得真。』 這裡的意思是說，真如的本性雖然是常時普遍存在的，但由於沒有智慧而有執著的心，就不能證得，這是不清凈的含義；由於有智慧而沒有執著的心，就能證見真如，這是清凈的含義。然而佛世尊是由真如所顯現的，因為這個道理，用有執著的心不能證得真如。因此頌詞說： 『無智由如闇，當闇智若明，能對及所治，得失現前故。』 『猶如闇』，是與黑暗相似的意思，因此用黑暗比喻沒有知覺。用日光比喻有智慧有眼睛，就像經文里詳細描述的那樣，所以說『能對及所治，得失現前故』。根據情況，因為有眼睛的人，顯示了能夠對治。夜晚過去天亮了，顯示了破除所要對治的黑暗。太陽出來，顯示了能夠對治的顯現。陽光照耀，看見各種色相。接下來的經文想要說什麼事呢？頌詞說： 『由如是正行，獲如是福量；於法正行者，業用今當說。』
【English Translation】 English version: Because one cannot personally attain inner realization through those other teachings, and because there is no direct experience of those words, they are said to be not real; because they conform to those teachings, they are said to be not false statements. I now realize the unsurpassed perfect enlightenment; this is said according to the meaning of the text. Question: Why did the World Honored One establish the essential statement 'I am a speaker of truth,' while the Dharma he speaks is neither real nor unreal, encompassing both aspects, making the principle difficult to believe? In response to this, it is said, 'For those who cling to words, these are spoken to them,' saying that the sages are manifested by the unconditioned (無為, wuwei). However, the nature of Suchness (真如, Zhenru) is always and everywhere present, so why can the fruit of Buddhahood only be attained with a mind of non-abiding (無住心, wuzhu xin), and not with a mind of abiding (有住心, youzhu xin)? Furthermore, how can the substantial Suchness, which is always and everywhere present, sometimes be attained and sometimes not? To dispel this doubt, the metaphor of entering darkness is given. What meaning does this clarify? The verse says: 'Always and everywhere present, yet the true nature is not attained, due to ignorance and abiding, with wisdom and non-abiding, truth is attained.' The meaning here is that although the nature of Suchness (真如, Zhenru) is always and everywhere present, it cannot be attained due to ignorance and an abiding mind, which is the meaning of impurity; it can be seen with wisdom and a non-abiding mind, which is the meaning of purity. However, the World Honored Buddha is manifested by Suchness (真如, Zhenru), and for this reason, it cannot be attained with an abiding mind. Therefore, the verse says: 'Ignorance is like darkness, when darkness is present, wisdom is like light, the opponent and what is to be treated, gain and loss are manifest.' 'Like darkness' means similar to darkness, thus darkness is used to compare with lack of awareness. Sunlight is likened to having wisdom and eyes, as described in detail in the text, hence it is said, 'the opponent and what is to be treated, gain and loss are manifest.' According to the situation, because one has eyes, it shows the ability to confront. When night passes and dawn breaks, it shows the destruction of the darkness to be treated. When the sun shines, it shows the manifestation of what can confront. When sunlight shines, one sees various forms and appearances. What does the following text intend to say? The verse says: 'Through such right practice, such a measure of merit is obtained; for those who rightly practice the Dharma, the function and application will now be explained.'
「由如是正行」者，此明文正行。頌曰：
于文有三種， 受持讀演說。
文有三者：一、受持；二、讀誦；三、演說。言「受持」者，謂持法人。「讀誦」者，依多聞說，雖不能持，由能讀故亦多聞攝。義正行者，謂是周遍得其義故。頌曰：
義得由從他， 及己聞思故。
義之得因，從他及己。何謂從他？云何由己？為聞思故。如其次第從他及己而得者，據遍得義。此謂文、義正行。頌曰：
此謂熟內己， 余成他有情； 由事時大性， 望福福殊勝。
此受持等，但為成熟內己。「余成他有情」，即是於他廣為正說。獲如是福量者，顯其福量差別。「由事時大性，望福福殊勝」，此捨身福望前捨身福，由事大故有其差別。及由時大，由一日中尚以極多自身而行佈施，復經多時於法正行者。業用今當說。何謂彼行業用耶？頌曰：
非境性獨性， 能依是大人， 及難可得聞， 無上因增長。 若但持正法， 所依處成器， 蠲除諸業障， 速獲智通性。 世妙事圓滿， 異熟極尊貴， 於此法修行， 應知獲斯業。
經云「不可思」者，此顯不是凡情比度所行境界。言「不可稱」者，此顯獨性所獲之福，于聲聞等是不共性故。言「為
【現代漢語翻譯】 現代漢語譯本： 『由如是正行』，這是指明文句和義理都正確的修行。偈頌說： 『于文有三種，受持讀演說。』 文句有三種：一、受持；二、讀誦；三、演說。『受持』是指受持佛法的人。『讀誦』是依據多聞而說，即使不能完全受持，因為能夠讀誦，也屬於多聞的範疇。義理上的正確修行，是指周遍地理解其義理。偈頌說： 『義得由從他，及己聞思故。』 義理的獲得，來自他人和自己。什麼是來自他人？什麼是由自己？就是聽聞和思考。像這樣依次從他人和自己而獲得的，是就普遍理解義理而言。這指的是文句和義理都正確的修行。偈頌說： 『此謂熟內己，余成他有情；由事時大性，望福福殊勝。』 這種受持等等，只是爲了成熟內在的自己。『余成他有情』，就是對他人廣泛地正確宣說佛法。獲得這樣的福德量，顯示了福德量的差別。『由事時大性，望福福殊勝』，這種捨棄身體的福德，相比之前的捨棄身體的福德，因為事情重大而有差別。以及因為時間長久，因為在一天之中尚且用極多的自身來進行佈施，又經過很長時間對佛法進行正確的修行。行業的作用現在應當說明。什麼是那些行業的用處呢？偈頌說： 『非境性獨性，能依是大人，及難可得聞，無上因增長。若但持正法，所依處成器，蠲除諸業障，速獲智通性。世妙事圓滿，異熟極尊貴，於此法修行，應知獲斯業。』 經文說『不可思』，這是顯示不是凡夫俗子的情識可以比擬度量的境界。說『不可稱』，這是顯示獨自修行所獲得的福德，對於聲聞等來說是不共有的。說『為
【English Translation】 English version: 'By such right practice', this clarifies the right practice of both text and meaning. The verse says: 'In the text, there are three aspects: receiving, reciting, and expounding.' There are three aspects to the text: first, receiving; second, reciting; and third, expounding. 'Receiving' refers to those who uphold the Dharma. 'Reciting' is based on extensive learning; even if one cannot fully uphold it, because one can recite, it is still included within extensive learning. Right practice in terms of meaning refers to thoroughly understanding its meaning. The verse says: 'The meaning is obtained from others, and from one's own hearing and thought.' The cause of obtaining the meaning comes from others and oneself. What is from others? What is from oneself? It is hearing and thinking. Obtaining in this order from others and oneself refers to the comprehensive understanding of the meaning. This refers to the right practice of both text and meaning. The verse says: 'This is said to mature oneself internally, while the rest perfects other sentient beings; due to the greatness of the event and time, the merit is especially supreme compared to the merit of giving up the body.' This receiving and so on is only for maturing oneself internally. 'The rest perfects other sentient beings' means extensively and correctly expounding the Dharma to others. Obtaining such a measure of merit reveals the differences in the amount of merit. 'Due to the greatness of the event and time, the merit is especially supreme compared to the merit of giving up the body.' This merit of giving up the body, compared to the previous merit of giving up the body, differs because the event is significant. And because of the length of time, because in one day one still performs giving with extremely many of one's own bodies, and after a long time, one correctly practices the Dharma. The function of the actions should now be explained. What are the uses of those actions? The verse says: 'Not an object of nature, a solitary nature, the able support is a great person, and difficult to hear, the supreme cause increases. If one only upholds the right Dharma, the place of reliance becomes a vessel, eliminating all karmic obstacles, quickly obtaining the nature of wisdom and penetration. The world's wonderful things are complete, the other ripening is extremely noble, in this Dharma practice, one should know that one obtains this karma.' The sutra says 'inconceivable', which shows that this is not a realm that can be compared or measured by the emotions of ordinary people. Saying 'immeasurable' shows that the merit obtained by solitary practice is not shared by Shravakas (hearers) and others. Saying 'for
益發趣極上最勝乘有情故說」者，顯此法門是大人所依大乘教，名極上乘大乘行，名最勝乘。樂下劣者不欲聞故，此顯難聞性，聽者難得故。由能成就不可思量等福聚故，此顯增長無上之因，福種增長故。此中文云「不可思不可稱」者，謂以非量非度，如次應知。「當知是人則為以肩荷負」等者，此即顯其能持法者，由彼持法即是持菩提也。「所在之處香花供養」者，此顯所依之處成勝妙器。由被輕辱故，所有應生惡趣之業皆當消盡故，此顯凈除業障。言此為善事者，謂遭輕辱時，顯被辱之人有福德性故，言此為善事(自古翻譯皆無此語，由梵本中字隱密故)。于然燈佛先供事諸佛所得之福，比于末代於此法門能受持等獲多福故，此顯得成智通性，多福資糧悉圓滿故。乃至當知是經不可思議，此顯果報不可思也。即是世妙事圓滿、果報極尊貴，謂于護世帝釋婆羅門等所有圓滿皆當攝取。言「狂亂」者，應知此是狂心因。言不可思果報者，此之多性勝性二種，皆非凡情所測。斯謂於法正行便能安住如是眾德，是故名此為正行業果報功用。又復如前三種問答，此中重問，義有何殊？答曰：
由自身行時， 將己為菩薩， 說名為心障， 違于無住心。
「妙生！實無有法可名菩薩」者，若無菩薩，云何如
【現代漢語翻譯】 現代漢語譯本：
「爲了讓有情眾生髮起趨向于極上最勝乘的意樂，所以宣說此法門」，這表明此法門是大丈夫所依止的大乘教法，名為極上乘大乘行，名為最勝乘。那些喜好下劣法的人不願聽聞，這顯示了此法門的難聞性，聽者難以獲得。由於能夠成就不可思量等的福德聚集，這顯示了增長無上菩提之因，福德種子得以增長。這裡中文所說的『不可思不可稱』，是指以非量非度來理解，應當如是知曉。「應當知道這個人就是以肩膀荷負」等，這顯示了能夠受持此法的人，由於他們受持此法，也就是受持菩提。「所在之處香花供養」，這顯示了所依止之處成為殊勝妙器。由於受到輕視侮辱，所有應墮惡趣的業障都將消盡，這顯示了能夠清凈業障。說這是善事，是指在遭受輕視侮辱時，顯示被侮辱的人具有福德的性質，所以說這是善事（自古以來的翻譯都沒有這句話，因為梵文字中的字跡隱秘）。相比于在然燈佛（Dipamkara Buddha）之前供養諸佛所獲得的福德，不如末法時代能夠受持此法門所獲得的福德更多，這顯示了能夠成就智慧通達的性質，眾多福德資糧都圓滿具足。乃至應當知道這部經是不可思議的，這顯示了果報是不可思議的。也就是世間妙事圓滿、果報極其尊貴，是指對於護世帝釋（Indra）、婆羅門（Brahmin）等所有圓滿都應當攝取。所說的『狂亂』，應當知道這是狂心的原因。所說的不可思議果報，是指此法的多重殊勝性質，都不是凡夫俗情所能測度的。這就是說，對於此法如法修行，便能安住于如此眾多的功德之中，因此稱此為正行業果報功用。又如前面的三種問答，這裡重新提問，意義有什麼不同呢？回答說：
由自身行時， 將己為菩薩，
說名為心障， 違于無住心。
「妙生（Subhuti）！實際上沒有一種法可以稱為菩薩（Bodhisattva）」，如果沒有菩薩，那麼如何如
English version:
'Therefore, it is said for sentient beings to generate the inclination towards the Utmost Supreme Vehicle,' indicating that this Dharma gate is the Mahayana teaching relied upon by great beings, named the Utmost Vehicle Mahayana practice, named the Most Supreme Vehicle. Those who delight in inferior things are unwilling to hear it, which shows the difficulty in hearing this Dharma, and the rarity of listeners. Because it can accomplish immeasurable accumulations of merit, this shows the increase of the cause of unsurpassed Bodhi, and the growth of the seeds of merit. The Chinese phrase 'unthinkable and inexpressible' here refers to understanding it through non-measurement and non-calculation, as it should be known. 'One should know that this person is carrying it on their shoulders,' etc., shows that those who can uphold this Dharma, by upholding this Dharma, are upholding Bodhi. 'Wherever there is offering of incense and flowers,' shows that the place of reliance becomes a supreme and wonderful vessel. Because of being despised and humiliated, all karmic obstacles that should lead to evil destinies will be eliminated, which shows the purification of karmic obstacles. Saying this is a good deed means that when one is despised and humiliated, it shows that the person being humiliated has the nature of merit, so it is said to be a good deed (ancient translations do not have this phrase, because the characters in the Sanskrit text are obscure). Compared to the merit gained from making offerings to all Buddhas before Dipamkara Buddha, the merit gained from being able to uphold this Dharma gate in the degenerate age is greater, which shows the attainment of the nature of wisdom and penetration, and the complete fulfillment of numerous accumulations of merit. Even to the point of knowing that this Sutra is inconceivable, which shows that the karmic reward is inconceivable. That is, the perfection of wonderful things in the world, and the extreme nobility of the karmic reward, means that all perfections of the world-protecting Indra, Brahmins, etc., should be included. The term 'madness' should be understood as the cause of a mad mind. The so-called inconceivable karmic reward refers to the multiple and superior natures of this Dharma, which are beyond the comprehension of ordinary people. This means that by practicing this Dharma correctly, one can abide in such numerous virtues, therefore it is called the effect and function of right action and karmic reward. Furthermore, like the previous three questions and answers, the question is repeated here, what is the difference in meaning? The answer is:
When acting by oneself, Considering oneself as a Bodhisattva,
It is called a mental obstacle, Contradicting the non-abiding mind.
'Subhuti! In reality, there is no Dharma that can be called a Bodhisattva,' if there is no Bodhisattva, then how can
【English Translation】 'Therefore, it is said for sentient beings to generate the inclination towards the Utmost Supreme Vehicle,' indicating that this Dharma gate is the Mahayana teaching relied upon by great beings, named the Utmost Vehicle Mahayana practice, named the Most Supreme Vehicle. Those who delight in inferior things are unwilling to hear it, which shows the difficulty in hearing this Dharma, and the rarity of listeners. Because it can accomplish immeasurable accumulations of merit, this shows the increase of the cause of unsurpassed Bodhi, and the growth of the seeds of merit. The Chinese phrase 'unthinkable and inexpressible' here refers to understanding it through non-measurement and non-calculation, as it should be known. 'One should know that this person is carrying it on their shoulders,' etc., shows that those who can uphold this Dharma, by upholding this Dharma, are upholding Bodhi. 'Wherever there is offering of incense and flowers,' shows that the place of reliance becomes a supreme and wonderful vessel. Because of being despised and humiliated, all karmic obstacles that should lead to evil destinies will be eliminated, which shows the purification of karmic obstacles. Saying this is a good deed means that when one is despised and humiliated, it shows that the person being humiliated has the nature of merit, so it is said to be a good deed (ancient translations do not have this phrase, because the characters in the Sanskrit text are obscure). Compared to the merit gained from making offerings to all Buddhas before Dipamkara Buddha, the merit gained from being able to uphold this Dharma gate in the degenerate age is greater, which shows the attainment of the nature of wisdom and penetration, and the complete fulfillment of numerous accumulations of merit. Even to the point of knowing that this Sutra is inconceivable, which shows that the karmic reward is inconceivable. That is, the perfection of wonderful things in the world, and the extreme nobility of the karmic reward, means that all perfections of the world-protecting Indra (帝釋), Brahmins (婆羅門), etc., should be included. The term 'madness' should be understood as the cause of a mad mind. The so-called inconceivable karmic reward refers to the multiple and superior natures of this Dharma, which are beyond the comprehension of ordinary people. This means that by practicing this Dharma correctly, one can abide in such numerous virtues, therefore it is called the effect and function of right action and karmic reward. Furthermore, like the previous three questions and answers, the question is repeated here, what is the difference in meaning? The answer is:
'When acting by oneself, Considering oneself as a Bodhisattva,
It is called a mental obstacle, Contradicting the non-abiding mind.'
'Subhuti (妙生)! In reality, there is no Dharma that can be called a Bodhisattva (菩薩),' if there is no Bodhisattva, then how can
來於然燈佛所行菩薩行耶？答此疑曰「實無有法如來於然燈佛所」如是等，此顯何義？頌曰：
授后時記故， 然燈行非勝； 菩提彼行同， 非實由因造。
此中意言，我昔于然燈佛所，非是勝上行菩薩行。而我昔行時，實無有法可於彼邊證得正覺，若證覺者即不記我后時成佛。此中意者，言彼行時自云我當成佛。若言菩提非有者，佛亦是無，即總撥無。佛為除此難，文云「妙生！言如來者，即是實性真如異名」，謂無顛倒義名為實性，無改變義是曰真如。「妙生！若有說云如來證得無上正等覺者，是為妄語」者，此顯何義？答曰「菩提彼行同，非實由因造」，由昔菩薩修行之時實無可行，諸佛亦爾。無法可證正等菩提，此還總撥實無無上正等菩提？答斯難曰「妙生！如來所有正覺之法，此即非實非妄」者，此有何意？然真如理是佛所證，彼即非實由從因生，諸有為相是聚相義，彼即無其色等相故。頌曰：
無彼相為相， 故顯非是妄； 由法是佛法， 皆非有為相。
謂此無彼色聲等相，色等相無是其自相，由此故云「無彼相為相，故顯非是妄」。「是故如來說，一切法即是佛法」，此顯何義？由如來證此法故。「由法是佛法，皆非有為相」者，此顯以無為體。此何所陳？由一
切法以真如為自性，此乃但是佛所覺悟，是故一切法名為佛法。由此色等不能持其自體相故，所有彼諸色聲等法皆不是法。由不是法，是故此成其法即是畢竟能持非有之相。丈夫之喻何所顯耶？頌曰：
謂以法身佛， 應知喻丈夫， 無障圓具身， 是遍滿性故， 及得體大故， 亦名為大身， 非有身是有， 說彼作非身。
煩惱、所知二障無故，名圓具身。言「遍滿」者，是遍行義，遍諸處故名為「具身」。「及得體大故，亦名為大身」，此遍行者應知即是真如之性。在諸法中無有異性故，云「非有身是有」。「說彼作非身」，如來說為非身。由此名為具身。大身者，斯何所陳？以非有為身故，名彼為非身。即真如性故，由其無身故，是故名此為具身大身。若言無有菩薩者，正覺亦無、所覺亦無，亦無眾生令入涅槃，亦不嚴凈諸佛國土。有何所為，諸菩薩等令諸眾生入于圓寂，又復作意凈佛土耶？為答斯難，故有下文。此顯何義？頌曰：
不了於法界， 作度有情心， 及清凈土田， 此名為誑妄。
若言此心是其誑妄，為此不名菩薩者，若爾由何得名？答「妙生！若有信解一切法無性」。「一切法無性者」如是等，此文欲顯何義？答曰：
于菩薩眾生， 諸法
【現代漢語翻譯】 現代漢語譯本： 切法以真如（Tathata，事物的真實本性）為自性，這只是佛所覺悟的，所以一切法都名為佛法。由於色等不能保持其自體之相，所以所有那些色、聲等法都不是法。由於不是法，所以這成就了法就是畢竟能保持非有之相。丈夫的比喻顯示了什麼呢？頌曰：
謂以法身佛， 應知喻丈夫，
無障圓具身， 是遍滿性故，
及得體大故， 亦名為大身，
非有身是有， 說彼作非身。
煩惱障和所知障兩種障礙都沒有，所以名為圓具身。所說的『遍滿』，是遍行之義，遍及各處所以名為『具身』。『及得體大故，亦名為大身』，這遍行者應該知道就是真如的性質。在諸法中沒有異性，所以說『非有身是有』。『說彼作非身』，如來說為非身。因此名為具身。大身，這陳述了什麼呢？因為以非有為身，所以稱它為非身。就是真如的性質，由於它沒有身，所以稱此為具身大身。如果說沒有菩薩，那麼正覺也沒有、所覺也沒有，也沒有眾生可以度入涅槃，也不用嚴凈諸佛國土。有什麼用呢，諸菩薩等令諸眾生入于圓寂，又用心去清凈佛土呢？爲了回答這個疑問，所以有下面的文字。這顯示了什麼意義呢？頌曰：
不了於法界， 作度有情心，
及清凈土田， 此名為誑妄。
如果說這個心是誑妄，因此不名為菩薩，那麼如果這樣，由什麼而得名呢？回答說：『妙生！如果有人信解一切法無性』。『一切法無性者』等等，這段文字想要顯示什麼意義呢？回答說：
于菩薩眾生， 諸法
【English Translation】 English version: The Dharma takes Tathata (the true nature of things) as its self-nature. This is only what the Buddha has awakened to, therefore all Dharmas are called Buddha-Dharma. Because form, etc., cannot maintain their own self-nature, all those forms, sounds, etc., are not Dharma. Because they are not Dharma, this achieves that Dharma is ultimately able to maintain the aspect of non-existence. What does the metaphor of the 'great man' reveal? The verse says:
'The Dharmakaya Buddha, should be known as the great man,
A body complete and without obstruction, because it is of pervasive nature,
And because it attains great substance, it is also called the great body,
Non-existent body is existent, it is said to be a non-body.'
Having no obscurations of afflictions and knowledge, it is called a complete body. 'Pervasive' means the meaning of pervasion, being in all places, therefore it is called 'complete body'. 'And because it attains great substance, it is also called the great body,' this pervasive one should be known as the nature of Tathata. Because there is no different nature in all Dharmas, it is said 'non-existent body is existent'. 'It is said to be a non-body,' the Tathagata speaks of it as a non-body. Therefore, it is called a complete body. The great body, what does this state? Because it takes non-existence as its body, it is called a non-body. It is the nature of Tathata, because it has no body, therefore it is called a complete body, a great body. If it is said that there are no Bodhisattvas, then there is no perfect enlightenment, no object of enlightenment, no sentient beings to lead into Nirvana, and no need to adorn the Buddha-lands. What is the use of Bodhisattvas leading sentient beings into perfect tranquility, and intentionally purifying the Buddha-lands? To answer this question, there is the following text. What meaning does this reveal? The verse says:
'Not understanding the Dharmadhatu (the realm of Dharma), making the mind to liberate sentient beings,
And purify the Buddha-fields, this is called delusion.'
If it is said that this mind is delusion, therefore it is not called a Bodhisattva, then if so, by what is it named? The answer is: 'Wonderful Birth! If one believes and understands that all Dharmas are without self-nature.' 'All Dharmas are without self-nature,' and so on, what meaning does this text want to reveal? The answer is:
'For Bodhisattvas and sentient beings, all Dharmas
無自性， 若解雖非聖， 名聖慧應知。
此明何義？言法無性。法無性者，此據眾生及菩薩所有之法。于彼若能信解，或世出世，謂是異生及聖皆名菩薩。由此便成決定許有覆俗、勝義二種菩薩，此即顯其順彼。再說菩薩菩薩，經文前云「如來是無得所顯」者，義成明白。若如是者，豈彼聖人全無所見？為答斯難，許有五眼。為顯其義，頌曰：
雖不見諸法， 此非無有眼； 佛能具五種， 由境虛妄故。
此乃如何不是妄耶？為答此難，先為喻已。「彼諸眾生種種性，其心流轉我悉知之」，如是廣說。此顯何義？言彼非是妄見，由境虛妄故。何者是虛妄境？謂種種妄識。頌曰：
種種心流轉， 離於念處故， 彼無持常轉， 故說為虛妄。
即是種種識有六識殊故，復是其妄。何因名識為心流轉？經云「如來說為無陀羅」者，此顯離於念處性故。由彼念處是此持處，彼若無者即是無持。陀羅喃、阿羅痾、陀羅此之三名，共目二義，皆得名持，亦有流注義，由無持故心即流散。言「無持」者，為顯常轉之緣。既無持故，顯其常轉，是虛妄性(問：何故本經初留梵語陀羅，不譯為漢字者，有何意趣？答：梵本三處皆是陀羅，而義有差別。今時譯者若也全為梵字，即響滯于
【現代漢語翻譯】 現代漢語譯本：無自性，如果理解了無自性，即使不是聖人，也應該被稱為具有聖慧的人。
這說明了什麼意義呢？說明一切法沒有自性。所謂法無自性，指的是眾生和菩薩所擁有的一切法。對於這些法，如果能夠信解，無論是世間的還是出世間的，無論是凡夫還是聖人，都可以被稱為菩薩。由此就確定地承認有覆俗菩薩和勝義菩薩這兩種菩薩，這表明了經文順應了這種觀點。再次提到菩薩菩薩，經文前面說『如來是無所得所顯』，意義就變得明白了。如果這樣說，難道那些聖人就什麼也看不見嗎？爲了回答這個疑問，經中允許有五眼。爲了闡明這個意義，頌詞說：
即使看不見諸法的自性，也不能說他們沒有眼睛；佛陀能夠具足五種眼，這是因為所觀察的境界是虛妄的。
這怎麼能說不是虛妄的呢？爲了回答這個疑問，先用一個比喻。『那些眾生的種種根性，他們的心念流轉，我完全知道』，像這樣廣泛地說明。這顯示了什麼意義呢？說明這不是虛妄的見解，因為所觀察的境界是虛妄的。什麼是虛妄的境界呢？就是種種虛妄的識。頌詞說：
種種心念流轉，因為遠離了念處，它們沒有持續保持不變的特性，所以說是虛妄的。
也就是說，種種識有六識的差別，所以是虛妄的。為什麼稱識為心流轉呢？經中說『如來說為無陀羅（Dharana，總持）』，這表明識的自性是遠離念處的。因爲念處是保持的地方，如果沒有念處，就是沒有保持。陀羅喃（Dharanam）、阿羅痾（Alaya）、陀羅（Dhara）這三個名稱，共同指代兩種含義，都可以稱為『持』，也有流注的含義，因為沒有保持，所以心就流散。說『無持』，是爲了顯示常轉的因緣。既然沒有保持，就顯示了它的常轉，是虛妄的自性。（問：為什麼本經最初保留梵語陀羅（Dhara），不翻譯成漢字呢？有什麼意趣？答：梵文字三處都是陀羅（Dhara），但意義有差別。如果現在的譯者全部用梵字，就會阻礙理解。）
【English Translation】 English version: Without inherent existence (Skt: Svabhava), if one understands this, though not a sage, one should be known as possessing sage wisdom.
What does this clarify? It clarifies that phenomena are without inherent existence. 'Phenomena without inherent existence' refers to all phenomena possessed by sentient beings and Bodhisattvas. If one can believe and understand this regarding those phenomena, whether mundane or supramundane, whether ordinary beings or sages, all can be called Bodhisattvas. From this, it is definitively acknowledged that there are two types of Bodhisattvas: those with obscured conventional truth and those with ultimate truth. This shows that the sutra aligns with this view. Mentioning Bodhisattva again, the previous statement in the sutra, 'The Tathagata is revealed by what is unobtainable,' makes the meaning clear. If this is the case, do those sages see nothing at all? To answer this difficulty, the sutra allows for five eyes. To clarify this meaning, the verse says:
Even though they do not see the inherent existence of phenomena, it cannot be said that they have no eyes; the Buddha can possess five kinds of eyes, because the objects of observation are illusory.
How can it be said that this is not illusory? To answer this difficulty, first, an analogy is given. 'Those sentient beings with various natures, I know all the fluctuations of their minds,' and so on, extensively explained. What meaning does this reveal? It reveals that this is not a false view, because the objects of observation are illusory. What are the illusory objects? They are the various illusory consciousnesses. The verse says:
Various mental fluctuations, because they are apart from the place of mindfulness (Skt: Smrti), they have no characteristic of constant holding and transformation, therefore they are said to be illusory.
That is to say, the various consciousnesses have the distinction of the six consciousnesses, therefore they are illusory. Why is consciousness called mental fluctuation? The sutra says, 'The Tathagata speaks of it as without Dharana (Skt: Dharana, retention),' which shows that the nature of consciousness is apart from the place of mindfulness. Because the place of mindfulness is the place of retention, if there is no place of mindfulness, then there is no retention. Dharanam, Alaya (Skt: Alaya), and Dhara (Skt: Dhara), these three names commonly refer to two meanings, all can be called 'retention,' and also have the meaning of flowing. Because there is no retention, the mind scatters. Saying 'without retention' is to show the cause of constant transformation. Since there is no retention, it shows its constant transformation, which is an illusory nature. (Question: Why does this sutra initially retain the Sanskrit word Dharana (Skt: Dharana) and not translate it into Chinese characters? What is the intention? Answer: In the Sanskrit text, all three places are Dharana (Skt: Dharana), but the meanings are different. If the current translators use all Sanskrit words, it will hinder understanding.)
東土；如其總作唐音，頓理乖于西域。是故初題梵字，可謂義詮流轉所由，于內道持，便是正述執持之事。作斯譯者，方稱頌本無著菩薩之意、符釋者世親菩薩之情。如其不作斯傳，定貽傷手之患。若總譯為流，持理便成不現；咸為持字，流義固乃全無。作此雙兼，方為愜當。若譯為流，于理亦得；然含多義，不及陀羅。一處既爾，余皆類知，諸存梵本者咸有異意。此《波若》已經四譯五譯，尋者當須善觀，不是好異，重譯意存鞠理。西國聲明，自有一名目多事、一事有多名。為此陀羅一言，遂含眾義，有流、有持，理應體方俗之殊致，不得恃昔而膠柱。若勘舊譯，全成疏漏，無暇言其藏否)。「何以故」者，由有過去等心不可得言故。所云過去未來心者，由是過去未來性故，是不可得。其現在者，即是遍計所執，自性非有故。此顯流轉之心是妄識性所緣，無有三世性故。復有何意說福聚喻耶？答曰：
應知是智持， 福乃非虛妄； 顯此福因故， 重陳其喻說。
此述何義？心既流轉，是誑妄性故，所有福聚亦併成虛。此既是妄，何成於善？既有深疑，理須明決。答：流轉之心可是其妄，所言福聚體不是虛，由是正覺智之持故。如何顯此是其持性？如雲「妙生！若此福聚者，如來即不說為福聚」。
【現代漢語翻譯】 現代漢語譯本： 如果完全按照唐音（指漢語發音）來翻譯，那麼理解上就會偏離西域（指印度）。因此，最初保留梵文字，可以說是爲了義理的流傳和演變，對於內在的修行，這才是正確地闡述和執持。這樣翻譯的人，才能夠稱頌無著菩薩的本意，符合世親菩薩的情懷。如果不這樣翻譯，一定會留下遺憾。如果只翻譯成『流』，那麼執持的義理就不能顯現；如果都翻譯成『持』，那麼流動的含義就完全沒有了。只有這樣雙重兼顧，才算恰當。如果翻譯成『流』，在道理上也說得過去；但是因為它包含多種含義，不如『陀羅』（Dharani，總持）更全面。一個地方是這樣，其餘的地方都可以類推得知，那些儲存梵文字的人都有不同的理解。這部《般若》（Prajna，智慧）已經經過四次五次的翻譯，研究的人應當仔細觀察，不是爲了標新立異，重新翻譯是爲了深入探究義理。西方的聲明學（語言學），自然有一個名稱對應多種事物，一個事物對應多種名稱的情況。因此，『陀羅』（Dharani，總持）一詞，就包含了多種含義，有『流』，有『持』，理應體現不同地域的風俗習慣，不能固守舊的譯本而不知變通。如果對照舊的譯本，就會發現有很多疏漏，沒有時間去評論它的優劣。『何以故』（為什麼）呢？因為過去等心是不可得的。所說的過去未來心，因為是過去未來的性質，所以是不可得的。而現在的心，是遍計所執（Parikalpita，虛妄分別）的，自性本來就沒有。這表明流轉的心是虛妄識性所緣的，沒有三世的性質。又有什麼意義用福聚（Punyakaya，功德聚）來比喻呢？回答說：
應當知道這是智慧的執持，福德不是虛妄的； 爲了彰顯這個福德的原因，所以再次陳述這個比喻。
這裡闡述的是什麼含義呢？心既然是流轉的，是虛誑的性質，那麼所有的福聚也都會變成虛妄的。既然是虛妄的，怎麼能成就善呢？既然有這樣的疑問，就應該明確地解釋。回答：流轉的心確實是虛妄的，所說的福聚本體不是虛妄的，因為這是正覺智慧的執持。如何彰顯這是執持的性質呢？就像經文所說：『妙生！如果這是福聚，如來就不會說它是福聚』。
【English Translation】 English version: If it is entirely translated according to the Tang pronunciation (referring to Chinese pronunciation), then the understanding will deviate from the Western Regions (referring to India). Therefore, initially retaining the Sanskrit words can be said to be for the sake of the transmission and evolution of the meaning, and for inner practice, this is the correct explanation and upholding. Those who translate in this way can praise the original intention of Bodhisattva Asanga (Wuzhu Pusa), and conform to the sentiments of Bodhisattva Vasubandhu (Shishi Pusa). If it is not translated in this way, it will definitely leave regrets. If it is only translated as 『flowing』 (流), then the meaning of upholding will not be manifested; if it is all translated as 『upholding』 (持), then the meaning of flowing will be completely absent. Only by taking both aspects into consideration is it appropriate. If it is translated as 『flowing』, it is also reasonable in principle; however, because it contains multiple meanings, it is not as comprehensive as 『Dharani』 (陀羅, meaning 'total retention'). If one place is like this, the rest can be inferred by analogy, and those who preserve the Sanskrit texts have different understandings. This 《Prajna》 (般若, meaning 'wisdom') has been translated four or five times, and those who study it should observe carefully, not to be different for the sake of being different, but to re-translate in order to deeply explore the meaning. Western linguistics naturally has a situation where one name corresponds to multiple things, and one thing corresponds to multiple names. Therefore, the word 『Dharani』 (陀羅, meaning 'total retention') contains multiple meanings, including 『flowing』 and 『upholding』. It should reflect the customs of different regions and should not adhere to the old translation without knowing how to adapt. If you compare it with the old translation, you will find many omissions, and there is no time to comment on its merits and demerits. 『Why』 (何以故)? Because the past mind, etc., is unattainable. The so-called past and future minds are unattainable because they are of the nature of past and future. The present mind is the Parikalpita (遍計所執, meaning 'conceptual construction'), and its self-nature is originally non-existent. This shows that the flowing mind is the object of the false consciousness, and it does not have the nature of the three times. What is the meaning of using the Punyakaya (福聚, meaning 'accumulation of merit') as a metaphor? The answer is:
You should know that this is the upholding of wisdom, and merit is not false; In order to highlight the cause of this merit, the metaphor is stated again.
What meaning is being explained here? Since the mind is flowing and is of a false nature, then all accumulations of merit will also become false. Since it is false, how can it achieve good? Since there is such a doubt, it should be clearly explained. Answer: The flowing mind is indeed false, but the essence of the accumulation of merit is not false, because it is the upholding of the wisdom of perfect enlightenment. How to show that this is the nature of upholding? Just as the sutra says: 『Wondrous Being! If this were an accumulation of merit, the Tathagata (如來) would not have said it was an accumulation of merit.』
此何意趣？由五取蘊體是虛妄，若此福聚是取蘊者，如來即不說此福聚為福聚性，是不說為智之持處義。若言如來是非集造所顯，如何如來說有諸好及眾相耶？為除此難，故云「不應色身圓滿及相具足觀于如來」。言「色身」者，是墮好義故。
能斷金剛般若波羅蜜多經論釋卷中 大正藏第 25 冊 No. 1513 能斷金剛般若波羅蜜多經論釋
能斷金剛般若波羅蜜多經論釋卷下
無著菩薩造頌 世親菩薩釋
三藏法師義凈奉 詔譯
「如來說彼為具相者，此非具相，由此說為具相」，此有何意？頌曰：
謂于真法身， 無隨好圓滿， 亦非是具相， 非身性應知。 於法身無別， 非如來無二， 重言其具相， 由二體皆無。
言法身實不圓滿隨好色身，應知亦不具足眾相，彼無身性故，是謂法身無具相義。亦非如來無斯二種，所謂色身圓滿及以具相，由斯二種不離法身，是故如來有其相好。為此重言色身圓滿及以具相，由二皆無故，是故此二亦說為無。言此非圓滿此亦非具相，亦說為有，以說色身圓滿及具相言故。斯有何意？由其法身無此相好，是故名此為如來，色身圓滿及以具相，由與彼身不相離故；法身之性即不如是，然法身非彼自性故
【現代漢語翻譯】 現代漢語譯本： 這是什麼意思呢？因為五取蘊（Panca-skandha，構成個體存在的五種要素：色、受、想、行、識）的本體是虛妄的，如果這個福聚（Punya-skandha，功德的集合）是取蘊的話，那麼如來（Tathagata，佛的稱號）就不會說這個福聚具有福聚的自性，這就是說它不是智慧所能執持之處的意思。如果說如來所顯現的不是由集聚所造作的，那麼如來為什麼又說有諸種好相和眾多的妙相呢？爲了消除這個疑問，所以說『不應該以色身（Rupa-kaya，由物質構成的身體）的圓滿和相好具足來觀察如來』。說『色身』，是因為它屬於好相的範疇。
《能斷金剛般若波羅蜜多經論釋》卷中 大正藏第25冊 No. 1513 《能斷金剛般若波羅蜜多經論釋》
《能斷金剛般若波羅蜜多經論釋》卷下
無著菩薩造頌 世親菩薩釋
三藏法師義凈奉 詔譯
『如來說彼為具相者，此非具相，由此說為具相』，這有什麼含義呢？頌文說：
所謂對於真法身（Dharma-kaya，佛的法性之身），沒有隨好（Anuvyanjana，佛的八十種好相）的圓滿，也不是具足妙相（Laksana，佛的三十二種大丈夫相），不應該認為它是身體的自性。 對於法身沒有差別，並非如來沒有這二者，重複說它是具相，是因為兩個本體都是空無的。
說的是法身實際上並不圓滿隨好色身，應當知道它也不具足眾多的妙相，因為它沒有身體的自性，這就是說，法身沒有具相的含義。也不是說如來沒有這兩種，即色身的圓滿和具足妙相，因為這兩種不離法身，所以如來具有相好。因此重複說色身的圓滿和具足妙相，因為兩者都是空無的，所以也說這二者是空無的。說這個不是圓滿，這個也不是具足妙相，但也說是有的，因為說了色身圓滿和具足妙相的緣故。這有什麼含義呢？因為法身沒有這些相好，所以稱這個為如來，色身圓滿和具足妙相，因為它與法身不相分離；法身的自性不是這樣的，然而法身不是色身和妙相的自性。
【English Translation】 English version: What is the meaning of this? Because the substance of the five aggregates of clinging (Panca-skandha, the five aggregates that constitute individual existence: form, sensation, perception, volition, and consciousness) is illusory. If this accumulation of merit (Punya-skandha, collection of merits) were an aggregate of clinging, then the Tathagata (Tathagata, title of the Buddha) would not say that this accumulation of merit has the nature of an accumulation of merit. This means that it is not a place that wisdom can grasp. If it is said that what the Tathagata reveals is not created by accumulation, then why does the Tathagata say that there are various excellent qualities and numerous marks? To eliminate this doubt, it is said, 'One should not observe the Tathagata by the perfection of the physical body (Rupa-kaya, body made of matter) and the possession of marks.' Saying 'physical body' is because it falls within the category of excellent qualities.
Commentary on the Diamond Prajna Paramita Sutra, Volume Middle Taisho Tripitaka Volume 25 No. 1513 Commentary on the Diamond Prajna Paramita Sutra
Commentary on the Diamond Prajna Paramita Sutra, Volume Lower
Verses by Bodhisattva Asanga, Commentary by Bodhisattva Vasubandhu
Translated by Tripitaka Master Yijing under Imperial Order
'The Tathagata says that they are those who possess marks, but these are not those who possess marks, hence it is said that they possess marks.' What is the meaning of this? The verse says:
Regarding the true Dharma-kaya (Dharma-kaya, the body of the Buddha's Dharma nature), there is no perfection of minor marks (Anuvyanjana, the eighty minor marks of the Buddha), nor is it endowed with major marks (Laksana, the thirty-two major marks of a great man). It should not be considered as the nature of the body. There is no difference from the Dharma-kaya, and it is not that the Tathagata does not have these two. It is repeatedly said that it possesses marks because both entities are empty.
It is said that the Dharma-kaya is not actually perfect with minor marks and physical body. It should be known that it is also not endowed with numerous major marks, because it has no nature of a body. This is to say that the Dharma-kaya has no meaning of possessing marks. It is not that the Tathagata does not have these two, namely the perfection of the physical body and the possession of marks, because these two are inseparable from the Dharma-kaya, therefore the Tathagata has marks and excellent qualities. Therefore, it is repeatedly said that the perfection of the physical body and the possession of marks, because both are empty, therefore it is also said that these two are empty. Saying that this is not perfect and this is also not endowed with major marks, but it is also said to exist, because it is said that the physical body is perfect and possesses marks. What is the meaning of this? Because the Dharma-kaya does not have these marks and excellent qualities, therefore this is called the Tathagata, the physical body is perfect and possesses marks, because it is inseparable from the Dharma-kaya; the nature of the Dharma-kaya is not like this, however, the Dharma-kaya is not the nature of the physical body and marks.
。若言不應以色身圓滿及具相身觀如來者，如何如來有所說法耶？為答斯難，此即以其惡取而謗於我，由不能解我所說義故。頌曰：
如來說亦無， 說二是所執。
何意重言「說法說法」者？頌云「說二是所執」。云何為二？一乃是文，二便是義。由何所以？文云「無法可說」。是名說法耶？答曰：
由不離法界， 說亦無自性。
由不離法界外有說法自性可得。若言無有世尊是能說者，所說之法亦復不離法身，故成非有。如是甚深之法，如何當有敬信之人？為除此難，答曰：
能說所說雖甚深， 然亦非無敬信者。
經云「妙生！彼非眾生、非非眾生」者，此有何意？頌曰：
由非眾生非非生， 非聖聖性相應故。
諸有當能生敬信者，彼非眾生。由余眾生不與聖性相應，即與凡夫性相應故。「非非眾生」者，由與聖性相應故。此中義者，由彼望其凡夫性故不是眾生，由望聖人性故非非眾生。何以故？「眾生眾生者，如來說彼為非眾生」。此據愚小異生性；「由此說為眾生」者，此據聖人性。若言如來曾無有法是所覺知者，云何離其後后正知次第而名無上正等覺耶？為答此難，「非是有法可覺方名無上正覺」。然由頌曰：
少法無有故， 無上覺應知，
【現代漢語翻譯】 現代漢語譯本：如果有人說不應該以佛的圓滿色身和具足相好的身體來觀察如來（Tathagata，如來），那麼如來又是如何說法的呢？爲了回答這個疑問，這實際上是以錯誤的理解來誹謗我，因為他們不能理解我所說的真正含義。偈頌說： 『如來說法亦如無說，執著于能說所說即是二元對立。』 為什麼重複強調『說法說法』呢？偈頌說：『執著于能說所說即是二元對立。』什麼是二元對立呢？一是文字，二是義理。為什麼這麼說呢？經文說『沒有固定的法可以宣說』。這也能叫做說法嗎？回答是： 『由於說法不離法界（Dharmadhatu，一切法的本體），所以說法的自性也是空無的。』 因為在法界之外，沒有獨立的、具有自性的說法可以獲得。如果說沒有世尊（Bhagavan，佛的尊稱）作為能說者，那麼所說的法也不離法身（Dharmakaya，佛的法性之身），因此可以認為是沒有自性的。像這樣深奧的佛法，怎麼會有敬信之人呢？爲了消除這個疑慮，回答說： 『雖然能說之人和所說之法都非常深奧，但並非沒有敬信之人。』 經文中說『妙生！他們既不是眾生，也不是非眾生』，這是什麼意思呢？偈頌說： 『由於他們既不是凡夫眾生，也不是完全脫離眾生相，而是與聖者的本性相應。』 那些能夠生起敬信的人，他們不是普通的眾生。因為其餘的眾生不與聖者的本性相應，而是與凡夫的本性相應。說『非非眾生』，是因為他們與聖者的本性相應。這裡的含義是，從凡夫的角度來看，他們不是眾生；從聖人的角度來看，他們又不是完全脫離眾生相。為什麼這麼說呢？『所謂的眾生，如來說他們實際上不是真正的眾生。』這是從愚昧無知的凡夫的角度來說的；『因此才說他們是眾生』，這是從聖人的角度來說的。如果有人說如來從來沒有覺知任何法，那麼如何能夠離開後後相續的正知次第，而被稱為無上正等覺（Anuttara-samyak-sambodhi，無上的、正確的、平等的覺悟）呢？爲了回答這個疑問，『並非因為覺知了某種法才能被稱為無上正覺』。而是因為偈頌說： 『因為沒有任何少許的法可以執取，所以才應被稱為無上正覺。』
【English Translation】 English version: If it is said that one should not observe the Tathagata (如來, Thus Come One) by his perfect physical form and the body endowed with auspicious marks, then how does the Tathagata preach the Dharma? To answer this difficulty, this is actually slandering me with a wrong understanding, because they cannot understand the true meaning of what I say. The verse says: 'The Tathagata's teaching is also like non-teaching; clinging to the speaker and the spoken is duality.' Why is 'teaching, teaching' emphasized repeatedly? The verse says: 'Clinging to the speaker and the spoken is duality.' What is duality? One is the text, and the other is the meaning. Why is this so? The text says, 'There is no fixed Dharma that can be spoken.' Can this also be called teaching? The answer is: 'Because the teaching does not depart from the Dharmadhatu (法界, the realm of Dharma), the nature of the teaching is also empty.' Because outside the Dharmadhatu, there is no independent teaching with its own nature that can be obtained. If it is said that there is no Bhagavan (世尊, the World-Honored One) as the speaker, then the Dharma spoken does not depart from the Dharmakaya (法身, the Dharma body of the Buddha), so it can be considered to have no inherent nature. How can there be people who have reverence and faith in such profound Dharma? To eliminate this doubt, the answer is: 'Although the speaker and the spoken Dharma are very profound, it is not that there are no people who have reverence and faith.' The sutra says, 'Wondrous Being! They are neither sentient beings nor non-sentient beings.' What does this mean? The verse says: 'Because they are neither ordinary sentient beings nor completely detached from the appearance of sentient beings, but are in accordance with the nature of the saints.' Those who can generate reverence and faith are not ordinary sentient beings. Because the remaining sentient beings do not correspond to the nature of the saints, but correspond to the nature of ordinary people. Saying 'not non-sentient beings' is because they correspond to the nature of the saints. The meaning here is that from the perspective of ordinary people, they are not sentient beings; from the perspective of saints, they are not completely detached from the appearance of sentient beings. Why is this so? 'The so-called sentient beings, the Tathagata says they are actually not true sentient beings.' This is from the perspective of ignorant ordinary people; 'Therefore, it is said that they are sentient beings,' this is from the perspective of saints. If someone says that the Tathagata has never been aware of any Dharma, then how can one be called Anuttara-samyak-sambodhi (無上正等覺, unsurpassed, correct, and equal enlightenment) without leaving the successive stages of correct knowledge? To answer this question, 'It is not because one is aware of a certain Dharma that one can be called unsurpassed enlightenment.' Rather, because the verse says: 'Because there is not the slightest Dharma that can be grasped, therefore one should be called unsurpassed enlightenment.'
由法界不增， 清凈平等性， 及方便無上。
於此乃至無有少法能過故名無上。又復法界無有增故，其法平等故，名無上上，上性無故。又復如來法身清凈平等故，其法無不齊等、無有少增，故名無上。又復其法是無我自相，此即高，高性無，故名無上。又復于諸方便亦是無上，所有善法皆圓滿故，名為無上。此余菩提于諸善法不圓滿故，即此方便實為有上，此乃如來說為非法。由此說為「善法」者，此有何意？頌曰：
由漏性非法， 是故非善法； 由此名為善。
由有漏性彼不是持有漏之相，不能持故，由此說為善法。由無漏性決定能持，是善性故。若要以善法獲大菩提者，所有說法亦應不獲菩提，是無記性故。為遮此難，更言差別之福，答所說法縱令無記終有所得。頌曰：
說法雖無記， 非不得應知。
由非離此能得菩提，故知籍斯菩提方契。頌曰：
由斯一法寶， 勝彼寶無量。
故此宣說法寶，望前無數妙高無邊之寶，顯福差別，假為第百分亦不能及一者，乃至廣說。將顯何義？頌曰：
于諸算勢類， 因亦有差殊， 尋思於世間， 喻所不能及。
此言何義？謂以此福望前福聚，謂是算勢類。因四種差別，於此世間遍尋思已
【現代漢語翻譯】 現代漢語譯本：
由於法界（Dharmadhatu，一切法的本體）不會增加，具有清凈和平等的性質，以及方便（Upaya，善巧方法）是無上的。
在此，乃至沒有絲毫的法能夠超越它，所以稱為無上。又因為法界沒有增減，其法平等，所以名為無上上，因為沒有比它更高的性質。又因為如來（Tathagata，佛）的法身（Dharmakaya，佛的法性之身）清凈平等，其法沒有不齊等的，沒有絲毫增加，所以名為無上。又因為其法是無我（Anatta，沒有永恒不變的自我）的自相，這就是高，但沒有高的性質，所以名為無上。又因為在各種方便中也是無上的，所有善法都圓滿，所以稱為無上。其他的菩提（Bodhi，覺悟）在各種善法上不圓滿，因此這些方便實際上是有上的，如來說這是非法。由此說為『善法』，這有什麼意義？頌曰：
由於有漏的性質是非法，所以不是善法；由此稱為善。
由於有漏（Asrava，煩惱）的性質，它不是持有有漏之相，不能持有，因此稱為善法。由於無漏（Anasrava，沒有煩惱）的性質，決定能夠持有，因為是善的性質。如果要以善法獲得大菩提，那麼所有說法也應該不能獲得菩提，因為是無記性（不確定是善或惡）。爲了消除這個疑問，進一步說明差別之福，回答說，即使所說法是無記，最終也會有所得。頌曰：
說法雖然是無記，要知道並非沒有所得。
因為不離開這個就不能獲得菩提，所以知道憑藉這個菩提才能契合。頌曰：
由於這一個法寶，勝過那無量的寶。
因此，宣說這個法寶，與之前無數的妙高無邊的寶相比，顯示福德的差別，假設是百分之一也不能趕上一個，乃至廣說。將要顯示什麼意義？頌曰：
在各種算術的類別中，原因也有差別，在世間尋思，沒有比喻可以相比。
這句話是什麼意思？是指用這個福德與之前的福德聚集相比，說是算術的類別。因為四種差別，在這個世間普遍尋思之後
【English Translation】 English version:
Because the Dharmadhatu (the essence of all dharmas) does not increase, possessing purity and equality, and because Upaya (skillful means) is unsurpassed.
Here, there is not even the slightest dharma that can surpass it, hence it is called unsurpassed. Furthermore, because the Dharmadhatu does not increase or decrease, and its dharma is equal, it is called the unsurpassed of the unsurpassed, because there is no nature higher than it. Moreover, because the Tathagata's (Buddha's) Dharmakaya (Dharma body) is pure and equal, its dharma is without inequality, without the slightest increase, hence it is called unsurpassed. Furthermore, because its dharma is the self-nature of Anatta (no-self), this is high, but there is no high nature, hence it is called unsurpassed. Moreover, it is unsurpassed in all Upayas, and all good dharmas are complete, hence it is called unsurpassed. Other Bodhis (enlightenment) are incomplete in various good dharmas, therefore these Upayas are actually surpassed, and the Tathagata says this is non-dharma. Therefore, it is said to be 'good dharma,' what is the meaning of this? Verse:
Because the nature of Asrava (defilements) is non-dharma, therefore it is not good dharma; hence it is called good.
Because of the nature of Asrava (outflows, defilements), it does not hold the appearance of Asrava, it cannot hold it, therefore it is called good dharma. Because of the nature of Anasrava (non-outflows, without defilements), it can definitely hold it, because it is of a good nature. If one wants to attain great Bodhi with good dharma, then all teachings should also not be able to attain Bodhi, because it is of an indeterminate nature (neither good nor bad). To eliminate this doubt, further explain the merit of difference, answering that even if the teaching is indeterminate, there will ultimately be gain. Verse:
Although the teaching is indeterminate, know that it is not without gain.
Because one cannot attain Bodhi without this, it is known that one can only be in accord with Bodhi by relying on this. Verse:
Because of this one Dharma Jewel, it surpasses those countless jewels.
Therefore, proclaiming this Dharma Jewel, compared to the countless wonderful, high, and boundless jewels before, it shows the difference in merit, supposing it is one-hundredth, it cannot even catch up to one, and so on. What meaning is to be shown? Verse:
In all kinds of calculations, the causes also have differences, searching in the world, there is no analogy that can compare.
What does this mean? It refers to comparing this merit with the previous accumulation of merit, saying it is a kind of calculation. Because of four kinds of differences, after universally searching in this world
，無有其喻能比況者。言由算差別者，始從假為第百分，乃至或為算分不顯差殊。但言算者，此即應知總攝。其餘所有算數，或為勢分者，由其勢力有差殊故，如強弱人事不相併；或為比數者，由品類別，言此福類元不比數前之福類，如貴賤人不相比數。因者明其因，果亦不相干涉故，言彼亦不可與此為因(鄔波尼殺曇譯為因字，如芥子種將比松柏)，於此世間竟無其喻可況于福。由斯前福望於此福，實為減少皆不足言，故云「乃至譬喻亦不能及」。若言彼法性相平等故無不平者，即無能度所度；云何如來說脫有情耶？為除此難，故起後文。將顯何義？頌曰：
法界平等故， 佛不度眾生； 于諸名共聚， 不在法界外。
凡名有情者，于彼蘊處由名共蘊，不在法界之外，即此法界其性平等，是故曾無有一眾生可是如來之所度脫，此即如何當有我執者。此有何意？若言但唯脫其五蘊而已，此即是有所許眾生。由如是故，頌曰：
若起於法執， 與我執過同； 定執脫有情， 是無執妄執。
如雲「妙生言：我執者如來說為非執」。妄執如來說為非生者，是不能生聖法之義。若言不應以其具相觀于如來，非彼自性故，由是法身自性故。然彼如來自性法身，可以具相而比知之。有作斯難
【現代漢語翻譯】 現代漢語譯本：沒有可以用來比擬的例子。如果從算術的差別來說，最初從假立的百分之一開始，乃至算術的區分不明顯。但說到算術，這應該理解為總括。其餘所有的算數，或者從勢力區分，因為勢力有差別，就像強弱人事不能並列；或者從比較數量來說，因為品類不同，說這種福德不能與之前的福德相比，就像貴族和貧賤不能相比。因是說明原因，果也不互相干涉，所以說那個也不能作為這個的原因（鄔波尼殺曇翻譯為「因」字，就像芥菜種子和松柏相比），在這個世間竟然沒有可以比擬福德的例子。因此，之前的福德和這個福德相比，實在減少到不足以說，所以說「乃至譬喻也不能及」。如果說法性平等所以沒有不平等，就沒有能度者和被度者；如來怎麼說解脫有情呢？爲了消除這個疑問，所以有後面的文字。將要顯示什麼意義？頌詞說： 法界平等故， 佛不度眾生； 于諸名共聚， 不在法界外。 凡是名為有情（sattva）的，在蘊（skandha）、處（āyatana）中由名共同聚集，不在法界（dharmadhātu）之外，即此法界其性平等，所以從來沒有一個眾生是如來（Tathāgata）所度脫的，這又怎麼會有我執（ātmagraha）呢？這有什麼意義？如果說只是脫離五蘊（pañca-skandha）而已，這就是有所許的眾生。因為這樣，所以頌詞說： 若起於法執， 與我執過同； 定執脫有情， 是無執妄執。 如雲「妙生言：我執者如來說為非執」。妄執如來說為非生者，是不能生聖法的意義。如果說不應該以具相（lakṣaṇa）來觀察如來，因為不是他的自性，因為是法身（Dharmakāya）的自性。然而如來的自性法身，可以用具相來比較瞭解。有人這樣發難
【English Translation】 English version: There is no analogy that can be used for comparison. If speaking from the difference in calculation, it initially starts from the provisional one-hundredth, to the point where the distinction in calculation is not obvious. But when speaking of calculation, this should be understood as encompassing everything. All other calculations, either from the distinction in power, because the powers have differences, just like the strong and weak affairs of people cannot be juxtaposed; or from comparing numbers, because the categories are different, saying this type of merit cannot be compared to the previous type of merit, just like the noble and the lowly cannot be compared. Cause explains the reason, and effect does not interfere with each other, so it is said that that cannot be the cause of this (Upaniṣad translated the word 'cause', like comparing a mustard seed to a pine tree), in this world there is actually no example that can be compared to merit. Therefore, compared to this merit, the previous merit is actually reduced to the point of being insufficient to speak of, so it is said 'even metaphors cannot reach it'. If it is said that the nature of Dharma is equal so there is no inequality, then there is no one who can liberate and one who is liberated; how does the Tathāgata speak of liberating sentient beings? In order to eliminate this doubt, there is the following text. What meaning is to be revealed? The verse says: Because the Dharmadhātu (法界) is equal, The Buddha (佛) does not liberate sentient beings (眾生); In all names gathered together, Not outside the Dharmadhātu. All those named sentient beings (sattva), in the skandhas (蘊) and āyatanas (處) are gathered together by name, not outside the Dharmadhātu (法界), that is, this Dharmadhātu is equal in nature, so there has never been a sentient being that the Tathāgata (如來) has liberated, so how can there be ātmagraha (我執)? What does this mean? If it is said that it is only to be free from the pañca-skandhas (五蘊), then there are sentient beings who are allowed. Because of this, the verse says: If one arises with Dharma-graha (法執), The fault is the same as ātmagraha; To definitely cling to liberating sentient beings, Is a non-clinging false clinging. As it is said, 'Wonderful Birth says: The Tathāgata says that ātmagraha is non-clinging.' False clinging, which the Tathāgata says is non-birth, is the meaning of not being able to give rise to holy Dharma. If it is said that one should not observe the Tathāgata with lakṣaṇa (具相), because it is not his own nature, because it is the nature of the Dharmakāya (法身). However, the Tathāgata's own nature Dharmakāya can be compared and understood with lakṣaṇa. Someone raises this difficulty
。為除疑意，生起後文。將顯何義？頌曰：
不應以色體， 準如來法身； 勿彼轉輪王， 與如來齊等。
此則報相之福，亦名具相，由彼成此故，藉其福力得菩提故。有作是說：此則如來以其具相，現證無上正覺。為除此意，「不應以具相」如是等。將顯何義？頌曰：
即具相果報， 圓滿福不許； 能招於法身， 由方便異性。
由真法身是智自性故，與彼福體性不同。此二伽他要顯何義？頌曰：
「若以色見我， 以音聲求我， 彼人起邪勤， 不能當見我。 應觀佛法性， 即導師法身， 法性識難知， 故彼不能了。」
此二頌中所說之義，頌曰：
唯見色聞聲， 是人不知佛； 此真如法身， 非是識境故。
此文意顯不應以色聲二種觀于如來。「由是異生不能見」者，此何為也？彼人起邪勤。言彼異生妄起邪勤，不依正道求見於我。此云法性者即是真如，若言福不證菩提者，此即菩薩福業其果應斷。為釋此疑，故有下文，言此福性雖復不能親招覺處。頌曰：
其福不失亡， 果報不斷絕， 得忍亦不斷， 以獲無垢故。 更論于福因， 為此陳其喻， 彼福無報故， 正取非越取。
由此是彼智
【現代漢語翻譯】 現代漢語譯本：爲了消除疑惑，引出後面的內容。將要闡明什麼意義呢？頌詞說：
『不應該以色相之軀，來衡量如來的法身；不要把轉輪聖王，與如來相提並論。』
這是報身佛的福德之相，也稱為具足相好，因為報身佛是由這些相好成就的，憑藉這些福德之力才能證得菩提。有人這樣說：這是如來憑藉具足相好，現證無上正等正覺。爲了消除這種想法，所以說『不應該以具相』等等。將要闡明什麼意義呢？頌詞說：
『即使是具足相好的果報，圓滿的福德也不允許；能夠招感法身，是因為方便的異性。』
因為真正的法身是智慧的自性，與福德的體性不同。這兩句偈頌想要闡明什麼意義呢？頌詞說：
『如果以色相來看我，以音聲來求我，這個人就產生了錯誤的精進，不能真正見到我。應該觀察佛的法性，那就是導師的法身，法性的認識難以知曉，所以他們不能瞭解。』
這兩句偈頌中所說的意義，頌詞說：
『僅僅看到色相聽到聲音，這樣的人不瞭解佛；這真正的如來法身，不是意識能夠達到的境界。』
這段文字的意思是說不應該用色和聲這兩種方式來觀察如來。『因為凡夫俗子不能見到』，這是為什麼呢？因為他們產生了錯誤的精進。說這些凡夫俗子妄自產生錯誤的精進，不按照正確的道路來尋求見到我。這裡說的法性就是真如，如果說福德不能證得菩提，那麼菩薩的福德之業，它的果報就應該斷絕。爲了解釋這個疑惑，所以有下面的文字，說這種福德的性質雖然不能直接招感覺悟之處。頌詞說：
『這種福德不會消失，果報也不會斷絕，獲得安忍也不會斷絕，因為獲得了無垢的智慧。』 『更進一步討論福德的原因，為此陳述一個比喻，這種福德沒有報應的緣故，正確地獲取而不是越界獲取。』
由此是彼智
【English Translation】 English version: To dispel doubts and introduce the following text. What meaning will be revealed? The verse says:
'One should not measure the Dharmakaya (法身) [Dharma body] of the Tathagata (如來) [Thus Come One] by the physical form; do not equate the Chakravartin (轉輪王) [Wheel-Turning King] with the Tathagata.'
This is the blessed aspect of the Sambhogakaya (報身) [Reward Body], also known as possessing good marks, because the Sambhogakaya is accomplished by these marks, and Bodhi (菩提) [Enlightenment] is attained through the power of these blessings. Some say: This is how the Tathagata manifests and realizes Anuttara-samyak-sambodhi (無上正等正覺) [Unsurpassed Complete Perfect Enlightenment] through possessing good marks. To dispel this idea, it is said, 'One should not use possessing good marks' and so on. What meaning will be revealed? The verse says:
'Even the fruition of possessing good marks, perfect blessings are not allowed; it can attract the Dharmakaya because of the different nature of skillful means.'
Because the true Dharmakaya is the nature of wisdom, it is different in nature from the body of blessings. What meaning do these two verses want to reveal? The verse says:
'If one sees me by form, or seeks me by sound, that person generates wrong effort and cannot truly see me. One should observe the Dharma-nature (法性) [Dharma-nature] of the Buddha, which is the Dharmakaya of the guide; the knowledge of Dharma-nature is difficult to know, therefore they cannot understand.'
The meaning stated in these two verses, the verse says:
'Those who only see form and hear sound do not know the Buddha; this true Tathagata-Dharmakaya is not the realm of consciousness.'
The meaning of this passage is that one should not observe the Tathagata in terms of form and sound. 'Because ordinary beings cannot see', what is this? They generate wrong effort. It is said that these ordinary beings falsely generate wrong effort, not seeking to see me according to the correct path. The Dharma-nature mentioned here is Suchness (真如) [Thusness], if it is said that blessings cannot attain Bodhi, then the karmic result of the Bodhisattva's (菩薩) [Enlightenment Being] blessings should be cut off. To explain this doubt, there is the following text, saying that although the nature of this blessing cannot directly attract the place of awakening. The verse says:
'This blessing will not be lost, the karmic result will not be cut off, obtaining forbearance will also not be cut off, because one has obtained stainless wisdom.' Further discussing the cause of blessings, an analogy is presented for this reason, because this blessing has no retribution, it is correctly obtained and not obtained beyond bounds.'
Therefore, it is that wisdom
資糧性故。又復何為更于其福而陳喻耶？故云「得忍亦不斷」，以獲無垢故，更論其福因，為此陳其喻。又有疑雲：既得無生法忍智乃不生，菩薩諸福皆應斷絕。為顯福不斷絕至極清凈，獲福既多果報亦勝，于不生法得無性者有二種無性，由其二性體不生故。經云「妙生！應正取不應越取」者，云何是正取不應越取？答：「彼福無報故，正取非越取」，凡所有福招果報者，是可厭故，當知彼取即是越取，如越正路而行險道。而彼福不招報，是故彼是正取非為越取。問：菩薩福津既不感報，所獲之果如何可知？答曰：
彼福招化果， 作利有情事， 彼事由任運， 成佛現諸方。 去來等是化， 正覺常不動， 彼於法界處， 非一異應知。
諸佛世尊現眾變化，非彼如來若來若去等故，云「彼事由任運，成佛現諸方，去來等是化，正覺常不動」。為顯斯義，生起下文。曾無有去亦不有來，由此故名為如來。此有何意？若如來有去來等異者，彼即不是；如其常性無有變易。微塵作墨喻者，是誰之喻？顯何事耶？答曰：
彼於法界處， 非一異應知。
言彼如來於法界處非一非異性，意顯斯事，故彰其喻。頌曰：
微塵將作墨， 喻顯於法界。
又世界為墨，喻顯何義
【現代漢語翻譯】 現代漢語譯本：因為是資糧的性質。又為什麼要對它的福德進行比喻呢？所以說『得忍亦不斷』，因為獲得了無垢的緣故，更要論述它的福德原因，為此陳述這個比喻。又有人懷疑說：既然獲得了無生法忍的智慧就不再生了，菩薩的各種福德都應該斷絕。爲了顯示福德不會斷絕，達到極其清凈的境界，獲得的福德既多，果報也殊勝，對於在不生之法中得到無自性的人來說，有兩種無自性，因為這兩種自性的體性是不生的。經中說『妙生！應該正確地取，不應該超越地取』，什麼是正確地取，什麼是不應該超越地取呢？回答：『那樣的福德沒有果報的緣故，是正確地取，不是超越地取』，凡是所有招感果報的福德，都是可厭惡的，應當知道那種取就是超越地取，如同超越正路而行走在危險的道路上。而那種福德不招感果報，所以那是正確地取，不是超越地取。問：菩薩的福德之流既然不感果報，所獲得的果如何可知呢？回答說：
那福德招感化身果， 做利益有情的事情， 那事情由於任運， 成就佛陀顯現在各方。 去來等等是化現， 正覺永遠不動搖， 他在法界之處， 非一非異應當知曉。
諸佛世尊顯現各種變化，不是如來有來有去等等，所以說『那事情由於任運，成就佛陀顯現在各方，去來等等是化現，正覺永遠不動搖』。爲了顯示這個意義，生起下面的經文。從來沒有去，也沒有來，因此叫做如來。這有什麼意義呢？如果如來有去來等等的差異，那他就不是如來了；如同他的常性沒有變易。用微塵做墨的比喻，是誰的比喻？顯示什麼事情呢？回答說：
他在法界之處， 非一非異應當知曉。
說如來在法界之處非一非異的自性，意思是顯示這件事，所以彰顯這個比喻。頌說：
微塵將要作成墨， 比喻顯示於法界。
又用世界作為墨，比喻顯示什麼意義呢？
【English Translation】 English version: Because it is the nature of accumulation of merit (Ziliang xing) . Why else would metaphors be used to describe its merit? Therefore, it is said, 'Attaining forbearance also does not cease,' because one has obtained purity (Wu gou), and further discussion is needed regarding the cause of its merit; hence, this metaphor is presented. Furthermore, there is doubt: since one attains the wisdom of non-origination forbearance (Wu sheng fa ren zhi), one is no longer born, and all the merits of a Bodhisattva should be cut off. To show that merit does not cease, reaching the utmost purity, the merit gained is abundant, and the karmic result is also superior. For those who attain non-self-nature (Wu zi xing) in the Dharma of non-origination, there are two kinds of non-self-nature, because the essence of these two natures is non-origination. The sutra says, 'Wondrous Birth (Miao sheng)! One should take correctly, not overreachingly.' What is taking correctly, and what is not taking overreachingly? The answer: 'That merit has no retribution; therefore, it is taking correctly, not overreachingly.' All merits that invite karmic retribution are detestable; one should know that such taking is overreaching, like going on a dangerous path beyond the correct road. But that merit does not invite retribution; therefore, it is taking correctly, not overreachingly. Question: Since the flow of a Bodhisattva's merit does not feel retribution, how can the fruit obtained be known? The answer is:
That merit invites transformation fruit, Doing things that benefit sentient beings, That thing is due to spontaneity, Achieving Buddhahood appearing in all directions. Going and coming are transformations, Perfect Enlightenment is always unmoving, He is in the realm of Dharma, Non-one and non-different should be known.
The Buddhas, World Honored Ones (Fo tuo shi zun), manifest various transformations, not that the Tathagata (Ru lai) comes or goes, etc. Therefore, it is said, 'That thing is due to spontaneity, achieving Buddhahood appearing in all directions, going and coming are transformations, Perfect Enlightenment is always unmoving.' To show this meaning, the following text arises. There has never been going, nor has there been coming; therefore, it is called Tathagata. What is the meaning of this? If the Tathagata has differences such as going and coming, then he is not the Tathagata; like his constant nature without change. The metaphor of using dust to make ink, whose metaphor is it? What does it show? The answer is:
He is in the realm of Dharma, Non-one and non-different should be known.
Saying that the Tathagata in the realm of Dharma is of a non-one and non-different nature, the meaning is to show this matter; therefore, the metaphor is manifested. The verse says:
Dust will be made into ink, The metaphor shows the realm of Dharma.
Also, using the world as ink, what meaning does the metaphor show?
？頌曰：
此論造墨事， 為彰煩惱盡。 非聚非集性， 顯是非一性； 于彼總集性， 明其非異性。
譬如造墨，所有塵埃眾多極微性非一處，其聚集物非一事故亦非異性，由總集故，此由無有別別斷割之理。如是應知，諸佛世尊於法界中煩惱障盡，非一處性亦非異性。此即兼述三千大千世界，不是聚性及是聚性，其喻亦同。「如來說為非是聚性，是故說為極微聚」者，此顯何義？若其聚物是其一者，不應名此為極微聚。又復若是一界者，亦不應言三千大千世界。由此故云此即是其有聚執也。此即如來說為非執，不為聚執故。由其妄執，是故說為聚執，欲明異此余悉應無無上正智。復有何因，諸凡愚類于實無聚而執耶？為除斯難，而云其聚執者但俗論說有如是等。此何所明？頌曰：
不了但俗言， 諸凡愚妄執。
「妙生！諸有說云如來宣說我見」等者，此明何義？頌曰：
斷我法二種， 非證覺無故。
言我法二種體是無故。此兩雖言得斷，而亦不證菩提。是誰之斷而能獲耶？答：由二見之斷，彼二之見是所除故。頌曰：
是故見無見， 無境虛妄執。
由此故知我體是無。諸有我見，如來說為非見，以無境故。意道所有我境元來是無，文云「故名
【現代漢語翻譯】 現代漢語譯本： ？總結說：
此論述造墨之事，是爲了彰顯煩惱的止息。 煩惱的自性既不是聚集，也不是集合，而是爲了顯示非一性。 對於煩惱的總集性，是爲了闡明其非異性。
譬如製造墨，所有的塵埃眾多，極微小的性質並非聚集在一處，其聚集之物也並非單一，因此也不是異性，而是由於總集的原因，這是因為沒有可以分別斷開的道理。應當這樣理解，諸佛世尊在法界中，煩惱的障礙已經止息，既不是單一的性質，也不是相異的性質。這同時也說明了三千大千世界，不是聚集的性質，也不是非聚集的性質，這個比喻也是相同的。『如來說為非是聚性，是故說為極微聚』，這顯示了什麼意義？如果其聚集之物是單一的，就不應該稱之為極微聚。而且如果是一個世界，也不應該說是三千大千世界。因此說這是因為執著于聚集。這就是如來說為非執著，因為不執著于聚集的緣故。由於虛妄的執著，所以說是聚集的執著，想要說明除了這個以外，其餘的一切都應該沒有無上正智。又有什麼原因，使得那些凡夫愚昧之人對於實際上沒有聚集的事物而執著呢？爲了消除這個疑問，所以說其聚集的執著只不過是世俗的說法而已。這說明了什麼？總結說：
因為不瞭解世俗的言說，所以那些凡夫愚昧之人虛妄地執著。
『妙生（Mañjuśrī，文殊菩薩）！如果有人說如來說宣說我見』等等，這說明了什麼意義？總結說：
斷除我見和法見這兩種，但因為沒有證悟，所以沒有覺悟。
說我見和法見這兩種的本體是空無的。這兩種雖然說是斷除了，但也無法因此證得菩提。是誰的斷除才能獲得菩提呢？回答：由於斷除了兩種見解，這兩種見解是被去除的。總結說：
因此，見與不見，都是沒有真實境界的虛妄執著。
因此可知我的本體是空無的。對於那些持有我見的人，如來說為非見，因為沒有真實境界的緣故。意思是說，所有我見的境界原本就是空無的，經文中說『故名』
【English Translation】 English version: Verse:
This treatise on the making of ink, is to reveal the cessation of afflictions (kleśa). Its nature is neither gathered nor collected, but to reveal its non-oneness. Regarding its collective nature, it clarifies its non-difference.
For example, in making ink, the numerous dust particles, being extremely minute, are not in one place. The collected matter is not singular, hence it is not of a different nature, but due to the total collection, because there is no principle of separate division. Thus, it should be known that the afflictions of the Buddhas, the World Honored Ones, in the Dharma realm, are exhausted, being neither of a single nature nor of a different nature. This also describes the three thousand great thousand worlds, which are neither of a gathered nature nor of a non-gathered nature; the analogy is the same. 'The Tathāgata (如來) says it is not of a gathered nature, therefore it is said to be an aggregate of extremely minute particles,' what meaning does this reveal? If the gathered matter were singular, it should not be called an aggregate of extremely minute particles. Moreover, if it were one realm, it should not be said to be three thousand great thousand worlds. Therefore, it is said that this is due to clinging to aggregation. This is what the Tathāgata says is non-clinging, because it does not cling to aggregation. Due to false clinging, it is said to be clinging to aggregation, intending to clarify that apart from this, all else should be without supreme perfect wisdom (anuttarā-samyak-saṃbodhi). What is the reason that ordinary foolish beings cling to what is actually without aggregation? To eliminate this difficulty, it is said that clinging to aggregation is merely a conventional saying. What does this clarify? Verse:
Not understanding mere conventional speech, ordinary foolish beings falsely cling.
'Mañjuśrī (妙生)! Those who say that the Tathāgata proclaims the view of self (ātman)' etc., what meaning does this clarify? Verse:
Cutting off the two kinds of self and Dharma (dharma), there is no awakening because there is no realization.
Saying that the substance of the two kinds of self and Dharma is empty. Although it is said that these two are cut off, one cannot attain Bodhi (菩提) thereby. Whose cutting off can attain it? Answer: By cutting off the two views, these two views are what is removed. Verse:
Therefore, seeing and not seeing are empty and false clinging without a real object.
Therefore, it is known that the substance of self is empty. For those who hold the view of self, the Tathāgata says it is not seeing, because there is no real object. It means that all objects of self are originally empty, as the text says 'therefore it is named'.
我見」者，明虛妄分別有也。如是于無我理顯見無見性已，亦是顯其於法見無見性，是故文云「於一切法應如是知」等。然其法想亦是非相性故，猶如我見。復有何意，此之我、法二見說為非見性耶？答曰：
由此是細障， 如是知故斷。
是所顯義，此之我、法二見是其見取，此謂細障。由於二事如是正知非見性故，方能除斷。經云「應如是知、應如是見、應如是解」者，此文說頌曰：
由得二種智， 及定彼方除。
謂以覆俗、勝義智，及以此二所依之定，方除彼障。又論差別之福何所顯耶？答頌曰：
陳福明化身， 非無無盡福。
如來雖復任運廣為化用，然彼化身宣說正法即是無漏之福，便成無有盡期。「云何正說」等者，此意為顯如來不自言我是化身。頌曰：
諸佛說法時， 不言身是化； 由不自言故， 是其真實說。
此何所陳？欲明如來雖為眾生宣揚法化，而不自說我是化身，由作如是不正說故，為此名彼以為正說。意道若異此者，于彼所化諸眾生輩不生極敬，斯乃為利多眾生事，復是無法可說故。若言如來為多化身無盡說法，如何彼復說有涅槃耶？為釋此疑，說伽他曰：
如來涅槃證， 非造亦不殊。
非諸如來所證圓寂是其
造作，有為自性望其造作復不是異，雖現涅槃而是其化，示同生死利益有情，欲顯如來無住涅槃，生死、涅槃兩皆不住故。復有何因，示同生死而不住于生死因緣事耶？答頌曰：
「一切有為法， 如星翳燈幻， 露泡夢電云， 應作如是觀。」 此集造有九， 以正智觀故。
由以星等九事為同法喻，喻九種正智而觀于境。何謂九觀？應知即是九種所觀之事。何謂所觀？頌曰：
見相及與識， 居處身受用， 過去並現存， 未至詳觀察。
此中應觀見如星宿，謂是心法，正智日明亦既出已，光全滅故。應觀所緣境相，如翳目人睹發團等是妄現故。應觀其識猶若於燈，此能依見由愛膩力而得生故。應觀居處猶如於幻，即器世間有多奇質，性不實故。應觀其身譬如露渧，暫時住故。觀所受用猶若水泡，其受用性是三事合所生性故。應觀過去所有集造同於夢境，但唯念性故。應觀現在事同於電，疾滅性故。應觀未至體若重云，阿賴耶識在種子位，體能攝藏諸種子故。
作斯九種觀察之時，有何利益？獲何勝智？頌曰：
由觀察相故， 受用及遷流， 于有為事中， 獲無垢自在。
此義云何？觀有為法有其三種：一、由觀見境識故，即是觀察集造有為之相；
【現代漢語翻譯】 現代漢語譯本：造作，有為自性（指有為法的本性）希望通過造作來改變，但造作本身並不是異於有為自性的東西。雖然示現涅槃，但這只是化身，目的是爲了示同生死，利益有情眾生，想要顯現如來無住涅槃的境界，即不執著于生死，也不執著于涅槃。又是什麼原因，使得示現同於生死，卻不住于生死因緣之事呢？回答的偈頌說： 『一切有為法，如星翳燈幻，露泡夢電云，應作如是觀。』此集造有九，以正智觀故。 這裡聚集了九種事物，用以正確的智慧來觀察的緣故。 通過用星等九種事物作為相同的比喻，來比喻九種正智，從而觀察境界。什麼是九觀呢？應當知道就是九種所觀察的事物。什麼是所觀察的呢？偈頌說： 『見相及與識，居處身受用，過去並現存，未至詳觀察。』 這裡應當觀察見如星宿，指的是心法，正智的日光一旦出現，光明就完全熄滅了。應當觀察所緣境的相，如同眼睛有翳病的人看到發團等，都是虛妄顯現的。應當觀察其識猶如燈火，這能依靠見，是由於愛戀執著的勢力而得以產生。應當觀察居處猶如幻術，即器世間有多種奇異的性質，但其本性是不真實的。應當觀察其身譬如露珠，只是暫時停留。觀察所受用猶如水泡，其受用的性質是三種事物聚合所產生的性質。應當觀察過去所有的集聚造作如同夢境，僅僅是念頭的性質。應當觀察現在的事物如同閃電，具有迅速消滅的性質。應當觀察尚未到來的本體如同濃厚的雲層，阿賴耶識在種子位，其本體能夠攝藏所有的種子。 在進行這九種觀察的時候，有什麼利益？獲得什麼殊勝的智慧？偈頌說： 『由觀察相故，受用及遷流，于有為事中，獲無垢自在。』 這句經文是什麼意思呢？觀察有為法有三種方式：第一，通過觀察見、境、識，這就是觀察集聚造作的有為之相。
【English Translation】 English version: 'Fabrication, the nature of conditioned existence (referring to the nature of conditioned dharmas) hopes to change through fabrication, but fabrication itself is not different from the nature of conditioned existence. Although manifesting Nirvana, this is merely a transformation, with the purpose of showing similarity to birth and death, benefiting sentient beings, and desiring to reveal the non-abiding Nirvana of the Tathagata, that is, not being attached to birth and death, nor being attached to Nirvana. What is the reason that one manifests similarity to birth and death, yet does not abide in the causes and conditions of birth and death? The verse in response says: 『All conditioned dharmas are like stars, visual illusions, lamps, and phantoms, dewdrops, bubbles, dreams, lightning, and clouds; one should contemplate them in this way.』 This collection is made of nine, because of observing with correct wisdom. Here, nine things are gathered, for the reason of observing with correct wisdom. By using nine things such as stars as the same metaphor, to compare nine kinds of correct wisdom, thereby observing the realm. What are the nine contemplations? One should know that they are the nine things to be observed. What is to be observed? The verse says: 『Sight, appearance, and consciousness, dwelling place, body, and enjoyment, the past and the present, the unarrived, observe in detail.』 Here, one should observe sight as stars, referring to mental dharmas; once the sunlight of correct wisdom appears, the light is completely extinguished. One should observe the appearance of the object of perception, like a person with cataracts seeing clumps of hair, all are illusory appearances. One should observe consciousness as a lamp, this ability to rely on sight is produced by the power of love and attachment. One should observe the dwelling place as a phantom, that is, the container world has many strange qualities, but its nature is not real. One should observe the body as a dewdrop, only temporarily staying. Observe what is enjoyed as a water bubble, the nature of enjoyment is the nature produced by the aggregation of three things. One should observe all past accumulations and fabrications as dreams, merely the nature of thought. One should observe present things as lightning, having the nature of rapid extinction. One should observe the unarrived entity as thick clouds, the Alaya consciousness is in the seed position, its entity can contain all the seeds. When performing these nine kinds of observations, what benefits are there? What supreme wisdom is obtained? The verse says: 『By observing appearance, enjoyment, and change, in conditioned things, one obtains stainless freedom.』 What does this verse mean? There are three ways to observe conditioned dharmas: first, by observing sight, object, and consciousness, this is observing the appearance of the accumulated and fabricated conditioned existence.'
二、由觀器界身及所用故，即是觀其受用於此，由彼所受用也；三、由觀三世差別轉故，即是觀其遷流不住。由此觀故，便能于諸有為法中獲無障礙隨意自在，為此縱居生死塵勞不染，其智設證圓寂灰燼寧味其悲？頌曰：
由斯諸佛希有法， 陀羅尼句義深邃， 從尊決已義廣開， 獲福令生速清凈。
能斷金剛般若波羅蜜多經論釋卷下
【現代漢語翻譯】 現代漢語譯本：二、通過觀察器世界（指物質世界）的構成、身體以及所使用的物品，就能觀察到眾生在此世所承受的果報，以及他們所受用的事物；三、通過觀察過去、現在、未來三世的差別流轉，就能觀察到一切事物都在遷流變化，沒有恒常不變的狀態。通過這樣的觀察，就能在各種有為法（指因緣和合而成的現象）中獲得無障礙的、隨心所欲的自在。因此，即使身處生死輪迴的塵世煩惱之中，也不會被污染。這樣的智慧，即使證得了圓寂（指涅槃）的寂靜，又怎會貪戀那如同灰燼般的寧靜滋味呢？頌曰： 由此諸佛稀有法，陀羅尼（總持，能總攝憶持一切法）句義甚深微妙，從世尊的決斷之後，義理得以廣泛開顯，獲得福報，令眾生迅速得到清凈。 《能斷金剛般若波羅蜜多經論釋》卷下
【English Translation】 English version: Secondly, by observing the realm of vessels (the material world), the body, and what is used, one observes the experiences and enjoyments received here, due to what is received by them. Thirdly, by observing the differences and transformations of the three times (past, present, and future), one observes the impermanent flow of all things. Through this observation, one can attain unobstructed and spontaneous freedom within all conditioned dharmas (phenomena arising from causes and conditions). Therefore, even dwelling in the defilements of birth and death, one is not tainted. With such wisdom, even having attained the quiescence of Nirvana (extinction), how could one crave the taste of stillness like ashes? A verse says: Through these rare dharmas of the Buddhas, the Dharani (a mnemonic device, encompassing and retaining all dharmas) phrases are profound and subtle. From the Lord's (尊) decisive teachings, the meaning is widely revealed, obtaining blessings and enabling beings to quickly attain purity. Commentary on the Diamond Sutra (Vajracchedika Prajnaparamita Sutra), Volume 2