T33n1698_金剛般若經疏

大正藏第 33 冊 No. 1698 金剛般若經疏

No. 1698 [cf. No. 235]

金剛般若經疏

隋天臺智者大師說

略釋經題。法譬標名。般若幽玄。微妙難測。假斯譬況以顯深法。金即三義。一寶中真上不可侵毀。二利用自在摧破諸物。三表里清凈影現分明。剛是堅義。謂身命財。身即法身。命即慧命。財即法財。功德助道。用譬三種般若。實相般若理性常住。觀照般若破五住惑。文字般若解脫自在。如此三法不縱不橫非並非別。成秘密藏。佛三種身亦復如是。實相即法身如大經明金剛身品。觀照即報身如金剛三昧破諸煩惱。文字即應身。隨機利益普現無邊。舊云金剛譬十地後心因圓之位。今言初心至后即有六種金剛也。體者若見諸相非相即見如來。是經之正體也。宗者約實相之慧。行無相之檀。如人有目日光明照。見種種色是因。諸相非相是果。此之因果同約實相。用者破執為用。一切封著通名為執。破諸相惑顯出功能。亦自無滯即力用也。教相者有五。一摩訶二金剛三天王問四光贊五仁王。廣略雖異同名般若。摩訶以廣歷色心。乃至種智皆摩訶衍。此文略說金剛為喻也。次廣解釋。言金剛般若此乃摧萬有于性空。蕩一無於畢竟。甚堅甚銳名曰金剛。

【現代漢語翻譯】現代漢語譯本大正藏第 33 冊 No. 1698 金剛般若經疏

No. 1698 [cf. No. 235]

金剛般若經疏

隋天臺智者大師說

略釋經題。法譬標名。般若（prajna，智慧）幽玄，微妙難測。假借這種譬喻來顯現深奧的佛法。『金』有三重含義：一是寶物中至真至上，不可侵犯毀壞；二是利用時自在無礙，能摧毀一切事物；三是表裡清凈，影像顯現分明。『剛』是堅固之義，指身命財。身即法身，命即慧命，財即法財，功德助道。用『金剛』來比喻三種般若（prajna，智慧）：實相般若（prajna，智慧）理性常住，觀照般若（prajna，智慧）破除五住煩惱，文字般若（prajna，智慧）解脫自在。這三種法不縱不橫，非一非異，成就秘密藏。佛的三種身也是如此：實相即法身，如《大般涅槃經》中闡明的金剛身品；觀照即報身，如金剛三昧破除各種煩惱；文字即應身，隨機利益，普遍顯現無邊。舊說認為金剛比喻十地菩薩之後，因圓滿的地位。現在說從初心到最後，就有六種金剛。體，如果能見到諸相非相，即見如來，這是此經的正體。宗，依據實相的智慧，行無相的佈施，就像人有眼睛，太陽光明照耀，見到種種顏色是因，諸相非相是果，這因果都依據實相。用，破除執著為用。一切封鎖執著都稱為執。破除諸相的迷惑，顯現出功能，自身也無滯礙，這就是力用。教相有五種：一、《摩訶般若經》，二、《金剛般若經》，三天王問，四、光贊般若經，五、《仁王般若經》。廣略雖然不同，都名為般若（prajna，智慧）。《摩訶般若經》以廣博來歷經色心，乃至一切種智都是摩訶衍。此文簡略地說，用金剛為比喻。接下來廣泛地解釋。說『金剛般若（prajna，智慧）』，這是摧毀萬有于性空，盪滌一無於畢竟。極其堅固極其銳利，名為金剛。

【English Translation】 English version Taisho Tripitaka Volume 33, No. 1698 Commentary on the Diamond Sutra

No. 1698 [cf. No. 235]

Commentary on the Diamond Sutra

Spoken by Great Master Zhiyi of the Tiantai School during the Sui Dynasty

Brief explanation of the sutra title. Using analogy to name the Dharma. Prajna (prajna, wisdom) is profound and subtle, difficult to fathom. Borrowing this analogy to reveal the profound Dharma. 'Diamond' has three meanings: first, it is the truest and highest among treasures, inviolable and indestructible; second, it is freely used and can destroy all things; third, it is pure inside and out, and images appear clearly. 'Vajra' means firmness, referring to body, life, and wealth. Body is the Dharmakaya, life is the wisdom-life, and wealth is the Dharma-wealth, meritorious virtues assisting the path. Using 'vajra' to symbolize the three prajnas (prajna, wisdom): the Reality Prajna (prajna, wisdom) is eternally abiding in principle, the Contemplation Prajna (prajna, wisdom) destroys the five dwelling delusions, and the Textual Prajna (prajna, wisdom) is liberated and free. These three dharmas are neither vertical nor horizontal, neither one nor different, accomplishing the secret treasury. The three bodies of the Buddha are also like this: Reality is the Dharmakaya, as explained in the Vajra Body chapter of the Nirvana Sutra; Contemplation is the Reward Body, like the Vajra Samadhi destroying all afflictions; and Text is the Transformation Body, benefiting beings according to their needs, universally appearing without limit. The old saying considers vajra as an analogy for the mind after the tenth bhumi, the position of complete cause. Now it is said that from the initial aspiration to the end, there are six kinds of vajra. The substance is that if one sees all forms as non-forms, one sees the Tathagata, which is the true substance of this sutra. The doctrine is to practice giving without attachment to form, based on the wisdom of reality, just as a person with eyes sees various colors when the sunlight shines, which is the cause, and all forms as non-forms is the result, both cause and effect are based on reality. The function is to break attachments. All confinement and attachment are called attachment. Breaking the delusion of all forms reveals the function, and one is also unhindered, which is the power. The teachings have five aspects: first, the Mahaprajnaparamita Sutra; second, the Diamond Sutra; third, the Question of the Three Heavenly Kings; fourth, the Sutra of Light Praise; and fifth, the Benevolent Kings Sutra. Although the scope is different, they are all called Prajna (prajna, wisdom). The Mahaprajnaparamita Sutra broadly encompasses form and mind, even all kinds of wisdom are Mahayana. This text briefly says, using vajra as an analogy. Next, a broad explanation. Saying 'Diamond Prajna (prajna, wisdom)', this is to destroy all existence in emptiness of nature, and to sweep away non-existence into the ultimate. Extremely firm and extremely sharp is called vajra.

智名決斷。慧曰解知。萬像雖繁物我無相。有為斯絕寂其機照故假名般若。西云跋阇羅亦云斫迦羅。此翻金剛。云是利鐵亦名破具。引大經云。佛告迦葉汝今決斷譬若剛刀。又云劫火起時一切皆銷。利銳者在下為金剛際。又云往古諸佛舍利變為金剛如意珠。今通取堅利為譬。舊云體堅用利。體堅眾惑不侵。用利能摧萬物。今問體唯堅不利。用唯利不堅。亦應體則不利用則不堅。此乃不堅不利何謂堅利。百論云眼非知意非見。別既非見合云何見。今依中論通此問即無滯義。今言堅利者不堅不利。假言堅利。如言苦以不苦為義。無常以常為義。空以不空為義。此一例語任運不畏斯難。般若如大火聚四邊不可觸。豈可定作體用耶。體用因緣不一。不異。體堅用亦堅體利用亦利。既其不一假名義辨。若說體堅即說用利。此是假名義一邊之說。離用無體離體無用。用即寂寂即用。無別有無用之體主于用也。亦無別有無體之用主于體也。不一亦不異有因緣故亦可說一說異。為破一說異破異說一。假說一異。令眾生悟非一非異只名此因緣不一不異離斷常戲論。戲論不得入即是堅。能破斷常即是利也。問何者為般若如是堅利。答一往性空為般若。不斷不常不一不異性空畢竟空為般若。萬相一無皆悉盡凈。大論云般若有三種。實相觀照文

【現代漢語翻譯】現代漢語譯本：智慧的名稱是決斷（智名決斷）。智慧的含義是理解和知曉（慧曰解知）。萬象雖然繁多，但事物和自我都沒有實在的相狀（萬像雖繁物我無相）。當有所作為的心念止息時，就能達到寂靜，而本有的智慧之光自然顯現，所以假名為般若（有為斯絕寂其機照故假名般若）。西方的梵語詞彙跋阇羅（跋阇羅，Vajra），也寫作斫迦羅（斫迦羅），翻譯成漢語是金剛（此翻金剛）。金剛被認為是鋒利的鐵，也稱為破具（云是利鐵亦名破具）。《大般涅槃經》中說，佛告訴迦葉（迦葉，Mahākāśyapa）說：『你現在的決斷就像金剛刀一樣。』（引大經云。佛告迦葉汝今決斷譬若剛刀。）又說：『劫火燃起時，一切都會被銷燬，最鋒利的部分在下方，稱為金剛際。』（又云劫火起時一切皆銷。利銳者在下為金剛際。）又說：『過去諸佛的舍利會變成金剛如意珠。』（又云往古諸佛舍利變為金剛如意珠。）現在普遍用堅固和鋒利來比喻。舊的解釋是體性堅固，作用鋒利（舊云體堅用利）。體性堅固，各種迷惑就無法侵入；作用鋒利，能夠摧毀萬物（體堅眾惑不侵。用利能摧萬物）。現在問：體性只是堅固而不鋒利嗎？作用只是鋒利而不堅固嗎？（今問體唯堅不利。用唯利不堅。）或者說，體性堅固但沒有作用，作用鋒利但並不堅固？（亦應體則不利用則不堅。）如果既不堅固也不鋒利，那又怎麼能說是堅固鋒利呢？（此乃不堅不利何謂堅利。）《百論》中說：『眼睛不能認知，意識不能看見。』既然單獨不能看見，合在一起又怎麼能看見呢？（百論云眼非知意非見。別既非見合云何見。）現在依照《中論》來解釋這個問題，就沒有阻礙了（今依中論通此問即無滯義）。現在說堅利，就是不堅不利，只是假借堅利之名（今言堅利者不堅不利。假言堅利）。就像說苦以不苦為意義，無常以常為意義，空以不空為意義（如言苦以不苦為義。無常以常為義。空以不空為義）。這是一個例子，可以隨意運用，不用害怕這種詰難（此一例語任運不畏斯難）。般若就像一大堆火焰，四面都不可觸控，怎麼能固定地說是體或用呢？（般若如大火聚四邊不可觸。豈可定作體用耶。）體和用之間的因緣關係不是一，也不是異（體用因緣不一。不異）。體性堅固，作用也堅固；體性鋒利，作用也鋒利（體堅用亦堅體利用亦利）。既然不是一，就用假名來辨別意義（既其不一假名義辨）。如果說體性堅固，那就是說作用鋒利（若說體堅即說用利）。這只是假名意義的一方面說法（此是假名義一邊之說）。離開作用就沒有體性，離開體性就沒有作用（離用無體離體無用）。作用就是寂靜，寂靜就是作用（用即寂寂即用）。沒有另外一個離開作用的體性來主導作用，也沒有另外一個離開體性的作用來主導體性（無別有無用之體主于用也。亦無別有無體之用主于體也）。不是一，也不是異，因為有因緣的緣故，也可以說是一，也可以說是異（不一亦不異有因緣故亦可說一說異）。爲了破除說是一，破除說是異，所以假借說一說異（為破一說異破異說一。假說一異）。讓眾生領悟到非一非異，只是稱作因緣，不一不異，遠離斷常的戲論（令眾生悟非一非異只名此因緣不一不異離斷常戲論）。戲論不能進入，就是堅固；能夠破除斷常，就是鋒利（戲論不得入即是堅。能破斷常即是利也）。問：什麼是般若，如此堅固鋒利？（問何者為般若如是堅利。）答：從一個方面來說，性空就是般若（答一往性空為般若）。不間斷，不恒常，不一，不異，性空，畢竟空，就是般若（不斷不常不一不異性空畢竟空為般若）。萬象歸於一無，全部都清凈（萬相一無皆悉盡凈）。《大智度論》中說，般若有三種：實相般若，觀照般若，文字般若（大論云般若有三種。實相觀照文）。

【English Translation】 English version: Wisdom's name is decisive judgment (智名決斷). Wisdom means understanding and knowing (慧曰解知). Although the myriad phenomena are numerous, things and self have no real form (萬像雖繁物我無相). When the mind of intentional action ceases, one can attain stillness, and the inherent light of wisdom naturally appears, hence the provisional name Prajna (有為斯絕寂其機照故假名般若). The Western Sanskrit term Vajra (跋阇羅), also written as Chakra (斫迦羅), is translated into Chinese as Diamond (此翻金剛). Diamond is considered sharp iron, also known as a tool for breaking (云是利鐵亦名破具). The Mahāparinirvāṇa Sūtra says that the Buddha told Kashyapa (迦葉, Mahākāśyapa): 'Your current judgment is like a diamond knife.' (引大經云。佛告迦葉汝今決斷譬若剛刀。) It also says: 'When the fire of the kalpa arises, everything will be destroyed, and the sharpest part is at the bottom, called the Diamond Realm.' (又云劫火起時一切皆銷。利銳者在下為金剛際。) It also says: 'The relics of past Buddhas will transform into diamond wish-fulfilling jewels.' (又云往古諸佛舍利變為金剛如意珠。) Now, firmness and sharpness are commonly used as metaphors. The old explanation is that the essence is firm and the function is sharp (舊云體堅用利). If the essence is firm, various delusions cannot invade; if the function is sharp, it can destroy all things (體堅眾惑不侵。用利能摧萬物). Now, the question is: Is the essence only firm and not sharp? Is the function only sharp and not firm? (今問體唯堅不利。用唯利不堅。) Or, is the essence firm but without function, and the function sharp but not firm? (亦應體則不利用則不堅。) If it is neither firm nor sharp, then how can it be said to be firm and sharp? (此乃不堅不利何謂堅利。) The Śataśāstra says: 'The eye cannot know, and consciousness cannot see.' Since they cannot see separately, how can they see together? (百論云眼非知意非見。別既非見合云何見。) Now, according to the Mūlamadhyamakakārikā, explaining this question eliminates obstacles (今依中論通此問即無滯義). Now, saying firm and sharp means neither firm nor sharp, but merely borrowing the name of firm and sharp (今言堅利者不堅不利。假言堅利). It's like saying suffering is defined by non-suffering, impermanence is defined by permanence, and emptiness is defined by non-emptiness (如言苦以不苦為義。無常以常為義。空以不空為義). This is an example that can be used freely without fearing this kind of challenge (此一例語任運不畏斯難). Prajna is like a large pile of fire, which cannot be touched on any side. How can it be fixedly said to be essence or function? (般若如大火聚四邊不可觸。豈可定作體用耶。) The causal relationship between essence and function is neither one nor different (體用因緣不一。不異). If the essence is firm, the function is also firm; if the essence is sharp, the function is also sharp (體堅用亦堅體利用亦利). Since it is not one, use provisional names to distinguish the meaning (既其不一假名義辨). If you say the essence is firm, then you are saying the function is sharp (若說體堅即說用利). This is just one aspect of the provisional name's meaning (此是假名義一邊之說). Without function, there is no essence; without essence, there is no function (離用無體離體無用). Function is stillness, and stillness is function (用即寂寂即用). There is no separate essence apart from function that dominates function, and there is no separate function apart from essence that dominates essence (無別有無用之體主于用也。亦無別有無體之用主于體也). It is neither one nor different, because of the cause and condition, it can also be said to be one, and it can also be said to be different (不一亦不異有因緣故亦可說一說異). In order to break the assertion of oneness and break the assertion of difference, provisional oneness and difference are used (為破一說異破異說一。假說一異). Let sentient beings realize that it is neither one nor different, but is only called cause and condition, neither one nor different, and is far from the conceptual proliferation of permanence and annihilation (令眾生悟非一非異只名此因緣不一不異離斷常戲論). Conceptual proliferation cannot enter, which is firmness; being able to break permanence and annihilation is sharpness (戲論不得入即是堅。能破斷常即是利也). Question: What is Prajna, so firm and sharp? (問何者為般若如是堅利。) Answer: From one perspective, emptiness of nature is Prajna (答一往性空為般若). Non-ceasing, non-constant, non-one, non-different, emptiness of nature, ultimate emptiness, is Prajna (不斷不常不一不異性空畢竟空為般若). The myriad phenomena return to nothingness, and all are completely purified (萬相一無皆悉盡凈). The Mahāprajñāpāramitopadeśa says that there are three types of Prajna: Real Mark Prajna, Contemplation Prajna, and Textual Prajna (大論云般若有三種。實相觀照文).

字。實相即理境第一義諦。觀照即行人智慧。智慧鑑此實相。說智及智處皆名為般若。文字能為作詮亦為般若。故云無離文字說乎解脫。一體三名同秘密藏。問有翻無翻。答翻為智慧。問大論云智慧輕薄般若深重云何相翻。釋論七十卷釋須菩提五嘆不可稱不可量無等等無有邊如虛空。解不可稱句云稱名智慧。此是稱量檀度。非智慧不能準量。故稱名智慧般若定實相。此釋不可量何意不可量。欲明佛所得般若明鑑實相甚深窮邊極底。菩薩因中智慧不能稱量佛果地般若。此是因中智慧輕薄。不能稱量果地般若。何得妄引無翻耶。大經云慧有三種。般若毗婆舍那阇那。同一氣類隨名而辨。約人般若屬眾生。毗婆舍那一切聖人。阇那諸佛菩薩。就法者毗婆舍那總相。般若別相。阇那翻破相。毗婆舍那翻正知見。此即是總相知見般若翻出離慧即是屬眾生。眾生有慧數故。阇那諸佛十地菩薩。有決斷義故。共為一位耳。波羅蜜亦阿羅蜜波羅伽等。翻度彼岸。亦彼岸到亦度無極。此假名無度為度耳。佛已度智慧度名一切智。菩薩未度亦不名度。度時亦不名度。不離已度度未度故。而今言乃度此假名說度。一行度二時度三果度。六度善修滿足為行度。三僧祇滿為時度得大菩提為果度。彼岸者生死為此岸涅槃為彼岸。煩惱為中流。八正為

【現代漢語翻譯】現代漢語譯本：『字』。實相即理境第一義諦（宇宙萬物真實不虛的本體和最高的真理）。觀照即修行人的智慧。智慧鑑照此實相。說『智』及『智處』都名為般若（梵語，意為智慧）。文字能夠作為詮釋，也屬於般若。所以說沒有離開文字而說的解脫。一體三名，同秘密藏。問：有翻譯和沒有翻譯的區別是什麼？答：翻譯為『智慧』。問：《大智度論》說智慧輕薄，般若深重，這是如何翻譯的？釋論第七十卷解釋須菩提的五種讚歎：不可稱、不可量、無等等、無有邊、如虛空。解釋『不可稱』句時說，稱名智慧。這是稱量檀度（佈施的程度）。沒有智慧就不能衡量，所以稱名智慧，般若定實相。這樣解釋『不可量』是什麼意思？想要說明佛所得的般若，明鑑實相，非常深奧，窮盡邊際。菩薩在因地中的智慧不能稱量佛果地的般若。這是因為因地中的智慧輕薄，不能稱量果地的般若。怎麼能胡亂引用沒有翻譯呢？《大般涅槃經》說慧有三種：般若、毗婆舍那（觀）、阇那（智）。同一氣類，隨著名稱而辨別。約人來說，般若屬於眾生，毗婆舍那屬於一切聖人，阇那屬於諸佛菩薩。就法來說，毗婆舍那指總相，般若指別相，阇那指破相。毗婆舍那翻譯為正知見，這就是總相知見，般若翻譯為出離慧，也就是屬於眾生。眾生有慧數，所以阇那屬於諸佛十地菩薩，有決斷的意義。共同為一個位次。波羅蜜（梵語，意為到達彼岸）也作阿羅蜜、波羅伽等，翻譯為度彼岸，也作彼岸到，也作度無極。這只是假名，沒有度而說為度。佛已經度過，智慧度名為一切智。菩薩未度，也不名為度。度時也不名為度。不離開已度、度未度，所以現在說度，這只是假名說度。一行度、二時度、三果度。六度善修滿足為行度。三大阿僧祇劫圓滿為時度，得到大菩提為果度。彼岸，生死為此岸，涅槃為彼岸，煩惱為中流，八正道為……

【English Translation】 English version: 『Character』. The true nature is the ultimate truth of the realm of principle (the real and unfalsified essence and the highest truth of all things in the universe). Contemplation is the wisdom of the practitioner. Wisdom illuminates this true nature. 『Wisdom』 and 『the place of wisdom』 are both called Prajna (Sanskrit, meaning wisdom). Words can serve as interpretation and also belong to Prajna. Therefore, it is said that there is no liberation spoken of apart from words. One body, three names, the same secret treasury. Question: What is the difference between having a translation and not having a translation? Answer: Translated as 『wisdom』. Question: The Mahaprajnaparamita-sastra says that wisdom is light and shallow, while Prajna is deep and heavy. How is this translated? The 70th fascicle of the commentary explains Subhuti's five praises: inexpressible, immeasurable, incomparable, boundless, like space. When explaining the phrase 『inexpressible』, it says that it is called wisdom. This is measuring the Dana Paramita (the degree of giving). Without wisdom, one cannot measure, so it is called wisdom, Prajna is the true nature. What does it mean to explain 『immeasurable』 in this way? It wants to explain that the Prajna obtained by the Buddha, which clearly reflects the true nature, is very profound and reaches the ultimate boundary. The wisdom of Bodhisattvas in the causal stage cannot measure the Prajna of the Buddha's fruition stage. This is because the wisdom in the causal stage is light and shallow and cannot measure the Prajna of the fruition stage. How can one recklessly quote that there is no translation? The Mahaparinirvana Sutra says that there are three types of wisdom: Prajna, Vipassana (insight), and Jnana (knowledge). They are of the same kind, distinguished by name. In terms of people, Prajna belongs to sentient beings, Vipassana belongs to all sages, and Jnana belongs to all Buddhas and Bodhisattvas. In terms of Dharma, Vipassana refers to the general characteristics, Prajna refers to the specific characteristics, and Jnana refers to breaking the characteristics. Vipassana is translated as right knowledge and view, which is the general knowledge and view. Prajna is translated as the wisdom of liberation, which belongs to sentient beings. Sentient beings have a number of wisdoms, so Jnana belongs to the Buddhas and Bodhisattvas of the ten Bhumis (stages), and has the meaning of decisive judgment. Together, they are one position. Paramita (Sanskrit, meaning to reach the other shore) is also written as Aparamita, Paraga, etc., and is translated as crossing to the other shore, also as reaching the other shore, also as reaching the ultimate. This is just a false name, saying it is crossing when there is no crossing. The Buddha has already crossed, and the wisdom of crossing is called all-knowing. Bodhisattvas have not yet crossed, and are not called crossing. They are not called crossing when crossing. They do not leave the already crossed and the not yet crossed, so now they say crossing, which is just a false name for crossing. One is crossing in practice, two is crossing in time, and three is crossing in fruition. The perfect cultivation of the six Paramitas is crossing in practice. The completion of the three Asankhyeya Kalpas is crossing in time, and attaining great Bodhi is crossing in fruition. The other shore, Samsara (birth and death) is this shore, Nirvana is the other shore, afflictions are the middle stream, and the Eightfold Path is the…

船筏。又慳貪為此岸佛果為彼岸。佈施為河中正勤為船筏。又取相為此岸無相為彼岸。智慧為河中精進為船筏。一往如此。又即生死涅槃俱為此。非生死涅槃為彼。故云遠離此彼岸乃名波羅蜜。又前生死涅槃雙非中道為二。非生死涅槃中道為不二。二不二俱為此。非二非不二俱為彼故遠離二邊及以中道名波羅蜜。修多羅翻契經。經字訓法訓。常由聖人心口也。次部軸者第一部十萬偈。第二部二萬偈並不來此土。第三部一萬八千偈即大品亦名放光。第四部八千偈即小品亦名道行。第五部四千偈即光贊。第六部二千五百偈即天王問。第七部六百偈即文殊問般若。第八部三百偈即此金剛般若。睿師云並是如來隨機之說。般若非稱量過諸數量。豈是一多四五之可說。次簡前後。言金剛前後者。肇師注云五種般若此說最初又千二百五十人後說大品。大數五千人受化轉多故摩訶在後。若金剛在後者。仁王經云初摩訶次金剛。又護念付囑及得慧眼。未聞此經似宜在後。俱有證據。由人用耳。對機設教廣略不同。從得道夜訖泥洹夕常說般若明理一等。若依光贊如來十九出家三十成道。至四十二二月十五日食后。為諸菩薩說般若。次譯經者羅什法師秦弘始三年即晉安帝十一年譯。又後魏末菩提流支譯論本八十偈。彌勒作偈天親長行。釋總

三卷分文十二分。一序分二護念分三住分四修行分五法身非身份六信者分七校量顯勝分八顯性分九利益分十斷疑分十一不住道分十二流通分。講說時別一途開章耳。就此一經開為三段序正流通。序為緣起。說教之前必有由漸。分衛放光雨華獻蓋等也。由漸既起正教宜陳。緣教相感其猶影響。故有正說。又非止近被一時。乃欲遠傳來際。故有流通三段各二。序有通有別正說前後二週。流通付囑奉行通序為五。如是者佛所說般泥洹時。侍者請問答云。一切經初皆安如是。我聞者親承金口。而聞事非謬也。一時者言則當理理亦如言。當理得時令人開悟聖不虛說言必會機。故言一時也。佛者大師之名佛者覺義。異凡夫故自覺。異二乘故覺他。異菩薩故覺滿。在舍衛者法王行運。應物而游在舍衛城。憍薩羅國舍衛名聞物國。勝物多出此境嘉名遠振諸國故名聞物。又舍婆提者昔有二仙。弟名舍婆此云幼小。兄名阿跋提此名不可害。合此二人以名城也。祇樹給園者。須達布園祇陀施樹。共立精舍。廣出他經。與大比丘者聖化無秘。聽必有儔俱聞如林。可明信矣。應有四眾略而不載。比丘云怖魔乞士破惡。千二百五十人者三迦葉一千目連身子二百五十。爾時世尊下明別序。上明通序以證信。今辨別序以發起具上十號故曰世尊。食時者食

熟之時。一人家皆有施心易生。著衣僧伽梨衣也。佛觀良田區塍命出家人著此服也。持缽執四天王所奉應器。入舍衛城乞食。法身無待何須乞食。天人妙供百味日盈。自行分衛福物之宜。乞食有十利。一見相好二去疾三除慢四為女人監護五天龍從六四天王缽七貧富等八不雜九息謗十常在三昧其實不食。此城縱廣千二百由旬九億家。國南城北精舍在東。自外以適故言入也。食時如法食。眾生有此勝智。機緣將發以表般若。著衣持缽衣是被弘誓鎧慈悲之心。缽是行缽缽能盛飯。行能趣理即表解脫城。即法性涅槃之城。觀五陰舍悉皆空寂。不動如城以表法身次第乞食不越貧從富不捨賤從貴大慈平等故言次第。即表菩薩次第行次第學次第道。行行因緣故為還至本處。本處即一切智處。歷色心觀至一切智。飯食訖收衣缽者即是果后無復願行。無誓故收衣不復進行故並缽。洗足已即是定慧無復垢累。塵沙無明永去。洗水清凈故言洗足。敷座者即諸法空為座。四無畏處此說般若也。別序竟時長老須菩提下第一為正說。文又為二。從初至果報不可思議。名實智道重白佛去是方便道。或為後來或為鈍根。或可智度善權為菩薩父母。如判大品般若方便兩道分文。此經略說亦復如是。就前段中初問次答。問中前述贊次正問。長老須菩提是對揚

主。有長人之德夫鉅鐘雖朗非扣不鳴。聖不孤應影響唯仁須菩提翻空生。亦名善吉。或云東方青龍陀佛。從座起者請業之儀。即事請道側身避席。袒右肩者隋國法以袒為敬。亦示弟子執作為便。右膝著地屈曲伏從。示無違拒之貌。合掌斂容祇肅顯師尊道重故。克敬盡恭專一之至。白佛言述贊。希有者佛從前代八萬四千歲皆輪王位。至釋尊身若不出家。當二千五百歲作金輪王。而能捨位從門乞食。是為希有。此嘆身密。護念嘆意密付囑嘆口密。又是述贊大品中意。護念即般若實道如母能護念。付囑即方便權道如父能教詔付囑。世尊下還躡前述更起今問。發菩提心者一切智也。總牒指歸翻云無上正遍知覺。標心擬向遠期正覺。次問住。入理般若名為住即實智。次問降者。方便即權智。如善財言我已先發菩提心。云何修行云何學道。佛言善哉下第二佛答。初略許次廣答。略許中有三一述二誡三愿聞。善哉下述許如汝所說贊請之儀。當理會機盡善盡美誠如所言汝今諦聽下誡示聽。若不審諦即漏言遺理。誡令諦聽言理弗虛。唯然下受旨愿聞。慈誡許說敬肅傾心也。佛告下第二廣答為三。初明般若體空無所有。次云何名下二明名空無所有。后忍辱下三明力用空無所有還。就初中更為三段。初正明體相空二信者行深三信受福重。初體

【現代漢語翻譯】主。有長人之德夫鉅鐘雖朗非扣不鳴。聖不孤應影響唯仁須菩提（Subhuti，佛陀的弟子，以解空第一著稱）翻空生。亦名善吉。或云東方青龍陀佛。從座起者請業之儀。即事請道側身避席。袒右肩者隋國法以袒為敬。亦示弟子執作為便。右膝著地屈曲伏從。示無違拒之貌。合掌斂容祇肅顯師尊道重故。克敬盡恭專一之至。白佛言述贊。希有者佛從前代八萬四千歲皆輪王位。至釋尊（Sakyamuni，釋迦牟尼佛）身若不出家。當二千五百歲作金輪王。而能捨位從門乞食。是為希有。此嘆身密。護念嘆意密付囑嘆口密。又是述贊大品中意。護念即般若（Prajna，智慧）實道如母能護念。付囑即方便權道如父能教詔付囑。世尊下還躡前述更起今問。發菩提心者一切智也。總牒指歸翻云無上正遍知覺。標心擬向遠期正覺。次問住。入理般若名為住即實智。次問降者。方便即權智。如善財言我已先發菩提心。云何修行云何學道。佛言善哉下第二佛答。初略許次廣答。略許中有三一述二誡三愿聞。善哉下述許如汝所說贊請之儀。當理會機盡善盡美誠如所言汝今諦聽下誡示聽。若不審諦即漏言遺理。誡令諦聽言理弗虛。唯然下受旨愿聞。慈誡許說敬肅傾心也。佛告下第二廣答為三。初明般若體空無所有。次云何名下二明名空無所有。后忍辱下三明力用空無所有還。就初中更為三段。初正明體相空二信者行深三信受福重。初體主啊，有具備長者之德的，好比巨大的鐘，即使響亮，不敲擊也不會鳴響。聖人不是孤立的，應和影響，只有仁德之人才能做到。須菩提（Subhuti），又名善吉，他通達空性。或者說他是東方青龍陀佛。從座位上起身，是請法的儀軌。爲了請教佛法，側身避開座位。袒露右肩，是隋朝的禮法，以袒露為敬意。也表示弟子方便做事。右膝著地，彎曲身體順從，表示沒有違抗的意思。合掌收斂容貌，恭敬地顯示對師尊的尊敬，因為佛法重要。極其恭敬，專心致志。稟告佛說，讚歎佛的希有之處，佛在前代八萬四千歲都是轉輪王的地位，到了釋尊（Sakyamuni）這一世，如果不選擇出家，本應在二千五百歲時成為金輪王。但他卻能捨棄王位，沿門乞食，這是非常稀有的。這是讚歎佛的身密。護念是讚歎佛的意密，付囑是讚歎佛的口密。這也是述贊《大品般若經》中的意思。護念就是般若（Prajna）的真實之道，如同母親一樣能夠護念。付囑就是方便的權巧之道，如同父親一樣能夠教導和付囑。世尊下面又重複前面的話，再次提出現在的問題。發起菩提心，就是爲了獲得一切智慧。總括指明歸宿，就是爲了獲得無上正等正覺。標明心意，期望達到正覺。接著問如何安住。進入真理的般若就叫做安住，也就是實智。接著問如何降伏其心。方便就是權智。如同善財童子說，我已經先發了菩提心，應該如何修行，如何學道。佛說，善哉，下面是第二部分，佛的回答。先是簡略地允許，然後是詳細地回答。簡略的允許中有三點：一是述說，二是告誡，三是願意聽聞。善哉，是述說允許，如同你所說的讚歎和請法的儀軌。應當理解其中的道理，抓住時機，盡善盡美，確實如你所說。你現在仔細聽，是告誡要認真聽。如果不仔細聽，就會遺漏言語和道理。告誡要仔細聽，言語和道理才不會虛假。唯然，是接受旨意，願意聽聞。慈悲地告誡和允許，恭敬地傾聽。佛告訴，下面是第二部分，詳細地回答，分為三段。首先說明般若的本體是空無所有的。其次，『云何名』下面，說明名相也是空無所有的。後面，忍辱下面，說明力量和作用也是空無所有的。回到最初的部分，分為三個小段。首先是正面說明本體和相狀是空性的，第二是信者修行深入，第三是信受的福報深重。首先是本體。

【English Translation】 Lord. Having the virtue of a tall man, like a large bell, though clear, it will not sound unless struck. A sage is not isolated, responding like an echo, only the benevolent can achieve this. Subhuti (Subhuti, a disciple of the Buddha, known for his understanding of emptiness), also named 'Good Auspiciousness', overturns emptiness and is born. Some say he is the Eastern Azure Dragon Buddha. Rising from the seat is the proper etiquette for requesting teachings. To request the Dharma, he moves aside from his seat. Exposing the right shoulder is a custom from the Sui Dynasty, where exposing the shoulder shows respect. It also shows the disciple's readiness to serve. Kneeling on the right knee shows submission and obedience, indicating no resistance. Joining palms and composing the countenance shows reverence and respect for the teacher, emphasizing the importance of the Dharma. Utmost respect and sincerity are shown. He speaks to the Buddha, praising his rarity. It is rare that the Buddha, in previous lives for eighty-four thousand years, was always a Chakravartin (wheel-turning king). If Sakyamuni (Sakyamuni Buddha) had not renounced the world, he would have become a golden wheel-turning king at the age of two thousand five hundred years. Yet, he was able to renounce the throne and beg for food from door to door. This is truly rare. This praises the Buddha's body-secret. Protecting and cherishing praises the Buddha's mind-secret, entrusting praises the Buddha's speech-secret. This also praises the meaning of the Mahaprajnaparamita Sutra. Protecting and cherishing is the true path of Prajna (wisdom), like a mother who can protect and cherish. Entrusting is the expedient path of skillful means, like a father who can teach and entrust. The World Honored One then repeats the previous statement and raises the current question. Arousing the Bodhi mind is to seek all wisdom. The general summary points to the ultimate goal of Anuttara-Samyak-Sambodhi (unsurpassed, complete, and perfect enlightenment). Setting the mind and aiming for distant enlightenment. Next, he asks about abiding. Entering the principle of Prajna is called abiding, which is true wisdom. Next, he asks about subduing the mind. Expedient means are skillful wisdom. Like Sudhana (a youth in the Gandavyuha Sutra) said, 'I have already aroused the Bodhi mind. How should I practice, how should I learn the Way?' The Buddha says, 'Excellent,' below is the second part, the Buddha's answer. First, a brief permission, then a detailed answer. The brief permission has three points: first, a statement; second, a warning; third, a willingness to listen. 'Excellent,' is the statement of permission, like the praise and request for teachings you have spoken. One should understand the principles within, seize the opportunity, be perfect and beautiful, truly as you have said. 'Now listen attentively,' is a warning to listen carefully. If one does not listen carefully, one will miss words and principles. The warning to listen carefully ensures that the words and principles are not false. 'Yes,' is accepting the instruction and a willingness to listen. Compassionately warning and permitting, respectfully listening with all one's heart. The Buddha says, below is the second part, the detailed answer, divided into three sections. First, it explains that the essence of Prajna is empty and without anything. Second, 'What is named' below, explains that names are also empty and without anything. Later, 'Patience' below, explains that power and function are also empty and without anything. Returning to the initial part, it is divided into three smaller sections. First, it directly explains that the essence and characteristics are empty, second, believers practice deeply, third, the merit of believing and accepting is profound. First, the essence.

相中降心約愿住心約行皆無所有為無相因。法身無色為無得果。問何故。許中前住后降。答中先降次住。互前後者。般若多含義非一轍。若約發心前愿後行廣發誓願。權引於前次入實相以無住法住于妙理。若約修行要須前修實慧次用權道。故有二觀次第。前住后降若就證時。權實一心中悟不復前後。今就誓願中有四心。一廣大。二第一。三常心。四不顛倒菩薩發願普濟萬物無邊曠遠。故名大心欲愿與涅槃寂滅極樂故名第一。生死道長眾生性多。而誨人不倦名曰常心。不見能所名不顛倒。釋大心者橫亙四生豎窮三界。四生是能住三界為所在。依㲉謂卵含藏曰胎。假潤稱濕歘現名化。若有色即欲色二界。無色即空處。有想是識處。無想不用處。非有想非無想即最上天。我皆令入下釋第一心。法不自起因緣故生。但是因緣自性皆空。順理為解乖宗成惑。惑即生死流轉受身心苦。解即累滅苦盡寂然永樂。謂之滅度。小乘涅槃灰身滅智為無餘。大乘以累無不盡德無不圓名為無餘。生滅觀在名有餘也。如是滅度下釋常心。若有能所即懈息以無休倦。故名常心。度無量無邊實無度者。大品度空品云。度眾生如度虛空明眾生無毫末可得。只解眾生本來無所有即是悟。悟即名度。若有眾生可度者。佛菩薩等即得殺罪。於一身理而為論。實

【現代漢語翻譯】現代漢語譯本『相中降心』（在表象中降伏其心），『約愿住心』（依願力安住其心），『約行皆無所有』（依修行而言一切皆空），是因為『無相』之因。『法身無色』（法身沒有形色）是『無得果』（沒有獲得果報）的原因。問：為什麼有時允許先安住后降伏，有時先降伏后安住？答：因為般若（Prajna，智慧）包含多種含義，並非只有一種方式。如果從發心來說，先有廣大的誓願，然後才有修行，廣泛地發起誓願，是爲了方便引導眾生，然後才能進入實相，以無住之法安住于妙理。如果從修行來說，必須先修習真實的智慧，然後才能運用方便的法門。所以有次第的兩種觀法，先安住后降伏。如果從證悟的時候來說，權（方便）和實（真實）是一體的，心中領悟，不再有先後之分。現在就誓願來說，有四種心：一、廣大心；二、第一心；三、常心；四、不顛倒心。菩薩發願普遍救濟萬物，無邊無際，所以叫做廣大心。希望眾生得到涅槃（Nirvana，寂滅）、寂滅和極樂，所以叫做第一心。生死輪迴的道路漫長，眾生的根性各不相同，但教誨眾生從不厭倦，叫做常心。不見能度之人和所度之人，叫做不顛倒。解釋廣大心，橫向遍及四生（四種生命形式），縱向窮盡三界（欲界、色界、無色界）。四生是能安住的，三界是所安住的地方。依附於外殼的叫做卵生，含藏在母胎中的叫做胎生，依靠濕氣滋潤的叫做濕生，突然出現的叫做化生。如果有形色，就是欲界和色界。沒有形色，就是空無邊處天。有想，就是識無邊處天。無想，就是無所有處天。非有想非無想，就是非想非非想處天。我都要讓他們進入涅槃。下面解釋第一心。法不是自己產生的，而是因緣和合而生。但是因緣的自性都是空的。順應真理就是解脫，違背宗旨就會成為迷惑。迷惑就是生死流轉，承受身心的痛苦。解脫就是煩惱滅盡，痛苦消失，永遠安樂，這就叫做滅度。小乘的涅槃是灰身滅智，稱為無餘涅槃。大乘認為煩惱沒有不滅盡的，功德沒有不圓滿的，稱為無餘涅槃。生滅觀存在，就叫做有餘涅槃。像這樣滅度眾生，下面解釋常心。如果心中有能度之人和所度之人，就會懈怠停止，沒有休止和厭倦，所以叫做常心。度了無量無邊的眾生，實際上沒有被度者。《大品般若經·度空品》說：『度眾生就像度虛空一樣』，說明眾生沒有絲毫可以得到的。只要理解眾生本來就是空無所有的，就是開悟。開悟就叫做度。如果有眾生可以被度，佛菩薩等就犯了殺罪。這是就一身的道理而論，實際上是這樣。

【English Translation】 English version 'Xiang Zhong Jiang Xin' (subduing the mind in appearances), 'Yue Yuan Zhu Xin' (settling the mind according to vows), 'Yue Xing Jie Wu Suo You' (according to practice, everything is empty) are due to the cause of 'no-appearance' (Anitya). 'Dharmakaya Wu Se' (the Dharmakaya has no form) is the reason for 'Wu De Guo' (no attainment of fruit). Question: Why is it sometimes permissible to settle first and then subdue, and sometimes to subdue first and then settle? Answer: Because Prajna (wisdom) contains multiple meanings, not just one way. If speaking from the perspective of generating the mind, there is first the vast vow, and then practice. Broadly making vows is to conveniently guide sentient beings, and then one can enter the true nature, abiding in the wonderful principle with the Dharma of no-abiding. If speaking from the perspective of practice, one must first cultivate true wisdom, and then use expedient means. Therefore, there are two kinds of contemplation in sequence, settling first and then subduing. If speaking from the time of enlightenment, expediency (Upaya) and truth (Satya) are one, and when the mind understands, there is no longer a distinction between before and after. Now, speaking of vows, there are four minds: first, the vast mind; second, the supreme mind; third, the constant mind; and fourth, the non-inverted mind. Bodhisattvas make vows to universally save all things, without limit or boundary, so it is called the vast mind. Hoping that sentient beings attain Nirvana (extinction), tranquility, and ultimate bliss, so it is called the supreme mind. The path of Samsara (birth and death) is long, and the nature of sentient beings is diverse, but teaching sentient beings without weariness is called the constant mind. Not seeing the one who liberates and the one who is liberated is called non-inverted. Explaining the vast mind, it extends horizontally through the four births (four forms of life) and vertically exhausts the three realms (desire realm, form realm, formless realm). The four births are what can abide, and the three realms are where they abide. Those attached to shells are called oviparous, those contained in the womb are called viviparous, those relying on moisture are called moisture-born, and those appearing suddenly are called metamorphic. If there is form, it is the desire realm and the form realm. Without form, it is the realm of infinite space. With thought, it is the realm of infinite consciousness. Without thought, it is the realm of nothingness. Neither with thought nor without thought is the realm of neither perception nor non-perception. I will lead them all to Nirvana. Below explains the supreme mind. The Dharma does not arise on its own, but arises from the combination of causes and conditions. However, the self-nature of causes and conditions is empty. Following the truth is liberation, and violating the principle becomes delusion. Delusion is the cycle of birth and death, enduring the suffering of body and mind. Liberation is the extinction of afflictions, the disappearance of suffering, and eternal bliss, which is called extinction. The Nirvana of the Hinayana (Small Vehicle) is the extinguishing of the body and wisdom, called Nirvana without remainder. The Mahayana (Great Vehicle) believes that there are no afflictions that are not extinguished and no merits that are not perfected, called Nirvana without remainder. The contemplation of arising and ceasing exists, which is called Nirvana with remainder. Like this, liberating sentient beings, below explains the constant mind. If there is a liberator and one to be liberated in the mind, one will become lazy and stop, without cessation or weariness, so it is called the constant mind. Liberating immeasurable and boundless sentient beings, in reality there is no one who is liberated. The 'Perfection of Wisdom Sutra, Chapter on Liberating Emptiness' says: 'Liberating sentient beings is like liberating empty space,' explaining that sentient beings have nothing to be obtained. As long as one understands that sentient beings are originally empty and without anything, it is enlightenment. Enlightenment is called liberation. If there are sentient beings who can be liberated, Buddhas and Bodhisattvas would commit the crime of killing. This is discussed in terms of the principle of one's own body, and in reality, it is so.

無有眾生。眾生顛倒妄執謂有。今佛菩薩憐愍說法令悟本無所有。名此悟為度。實無別有眾生異理而度著涅槃中也。何以故下釋不顛倒。以失顯德。若有我人可言有滅。但是假名橫計人我。執我為非忘我為是。是非既彰得失明矣。大品中具明十六。一我二眾生三壽者四命者五生者六養育七眾數八人者九作者十使作者十一起者十二使起者十三受者十四使受者十五知者十六見者。此中略明四耳。複次下第二答住問更為三。初辨行次舉喻格量后結勸。就辨行中二前標無住為本。依無住本行於佈施即住般若中也。娑婆世界宜用檀義攝六。資生攝施無畏攝戒忍法攝。后三但舉一檀即攝六也。舍心無吝謂之佈施。無相可存何吝之有施為六度之首。塵為生法之機二法皆空於何不盡次菩薩應如是佈施下結成住義。施受皆不可得不住相也。正以虛心而施福不可量。理既無量心不應限。稱理行施其福彌廣。東方虛空下第二舉喻格量。理行既顯如說而行。其福甚多齊太虛也。但應如所教住下第三結勸也。聖言無謬理不可越。如佛所教安心住實相也。可以身相見不下明願行皆無相為因。法身無色為無得果。菩薩發心有三義。一化眾生二修萬行三向菩提降伏明化物。辨住示修行。如來身相即菩提果體若識法身菩提可登。若計性實乖之遠矣。舉法身

【現代漢語翻譯】現代漢語譯本：實則並無眾生存在。眾生因顛倒錯亂而妄自執著認為有。如今佛和菩薩憐憫他們，說法開示，讓他們領悟到本來就什麼都沒有。將這種領悟稱為『度』（解脫）。實際上並沒有另外的眾生，因為不同的道理而被度化到涅槃之中。為什麼呢？下面解釋不顛倒的道理。因為失去（本性）而彰顯（功）德。如果真有『我』（ātman）和『人』（pudgala），才能說有滅亡。但這只是假名安立，橫生計較人我和我所。執著于『我』為非，忘記『我』為是。是非既然彰顯，得失就明白了。《大品般若經》（Mahāprajñāpāramitā-sūtra）中詳細說明了十六種：一、我（ātman），二、眾生（sattva），三、壽者（jīvin），四、命者（jīva），五、生者（jāta），六、養育者（poṣaka），七、眾數（gaṇa），八、人者（pudgala），九、作者（kāraka），十、使作者（kartṛ），十一、起者（utthātṛ），十二、使起者（utthāpaka），十三、受者（vedaka），十四、使受者（vedāpaka），十五、知者（jñātṛ），十六、見者（draṣṭṛ）。這裡只簡略說明了四種罷了。其次，下面第二部分回答『住』（sthita）的問題，又分為三部分。首先辨別修行的次第，然後舉例比較衡量，最後總結勸勉。在辨別修行中，首先標明以『無住』（anupalabdha）為根本。依據無住的根本而行佈施（dāna），就是安住于般若（prajñā）之中。娑婆世界（Sahā-lokadhātu）適宜用佈施的意義來攝受六度（ṣaṭ-pāramitā）。資生之物屬於佈施，無畏屬於持戒（śīla），忍辱（kṣānti）和禪定（dhyāna）和智慧（prajñā）屬於法。後面三種只舉一個佈施就攝盡了六度。捨棄慳吝之心叫做佈施。沒有相可以執著，哪裡還有慳吝呢？佈施是六度之首。塵勞是產生諸法的根基，二法皆空，還有什麼不能窮盡的呢？其次，『菩薩應如是佈施』，下面總結成就安住的意義。佈施者、受施者都不可得，就是不住相。正是因為以虛空的心來佈施，福德才不可限量。道理既然沒有限量，心就不應該有限制。符合道理而行佈施，他的福德更加廣大。『東方虛空』，下面第二部分舉例比較衡量。道理和修行既然已經顯明，如所說而行，他的福德非常多，與太虛空一樣。『但應如所教住』，下面第三部分總結勸勉。聖人的話沒有謬誤，道理不可超越。如佛所教導的那樣，安心安住在實相（tathatā）之中。『不可以身相見』，下面說明願行都以無相為因。法身（dharma-kāya）沒有色相，是無所得的果。菩薩發心有三種意義：一、化度眾生，二、修習萬行，三、趨向菩提（bodhi）。降伏（煩惱）是爲了明白化度眾生。辨別安住是爲了開示修行。如來的身相就是菩提的果體，如果認識法身，菩提就可以證得。如果執著于自性實有，那就差得太遠了。舉法身（dharma-kāya）為例。

【English Translation】 English version: In reality, there are no sentient beings. Sentient beings, due to their inverted and deluded minds, falsely cling to the notion that they exist. Now, Buddhas and Bodhisattvas, out of compassion, teach the Dharma to enlighten them, making them realize that originally there is nothing at all. This realization is called 'deliverance' (moksha). Actually, there are no separate sentient beings who are delivered into Nirvana (nirvāṇa) through different principles. Why? The following explains the principle of non-inversion. Because of losing (the original nature), (merit) is manifested. If there truly existed an 'I' (ātman) and a 'person' (pudgala), then one could speak of extinction. But these are merely provisional names, arising from the false imputation of self and what belongs to self. Clinging to 'I' as wrong, and forgetting 'I' as right. Since right and wrong are thus manifested, gain and loss become clear. The Mahāprajñāpāramitā-sūtra fully explains sixteen aspects: 1. I (ātman), 2. Sentient being (sattva), 3. Life-span (jīvin), 4. Life (jīva), 5. Born one (jāta), 6. Nourisher (poṣaka), 7. Multitude (gaṇa), 8. Person (pudgala), 9. Doer (kāraka), 10. Causer of doing (kartṛ), 11. Ariser (utthātṛ), 12. Causer of arising (utthāpaka), 13. Receiver (vedaka), 14. Causer of receiving (vedāpaka), 15. Knower (jñātṛ), 16. Seer (draṣṭṛ). Here, only four are briefly explained. Next, the second part answers the question of 'abiding' (sthita), and is further divided into three parts. First, it distinguishes the order of practice, then it gives examples for comparison and measurement, and finally it concludes with encouragement. In distinguishing the practice, it first indicates that 'non-abiding' (anupalabdha) is the root. Practicing generosity (dāna) based on the root of non-abiding is abiding in prajñā (prajñā). The Sahā-lokadhātu (娑婆世界) is suitable for using the meaning of generosity to encompass the six perfections (ṣaṭ-pāramitā). Material support belongs to generosity, fearlessness belongs to morality (śīla), patience (kṣānti), meditation (dhyāna), and wisdom (prajñā) belong to Dharma. The latter three are encompassed by just mentioning one generosity. Relinquishing the mind of stinginess is called generosity. Without any characteristics to cling to, where is there any stinginess? Generosity is the head of the six perfections. Defilements are the basis for the arising of all dharmas, and if both dharmas are empty, what cannot be exhausted? Next, 'Bodhisattvas should give in this way,' below concludes the meaning of accomplishing abiding. The giver and the receiver are both unattainable, which is non-abiding in characteristics. It is precisely because of giving with an empty mind that the merit is immeasurable. Since the principle is immeasurable, the mind should not be limited. Practicing generosity in accordance with the principle, the merit is even greater. 'The eastern sky,' the second part below gives examples for comparison and measurement. Since the principle and practice have already been revealed, practicing as said, the merit is very great, like the great void. 'But one should abide as taught,' the third part below concludes with encouragement. The words of the sages are not mistaken, and the principle cannot be transgressed. As the Buddha taught, settle the mind and abide in reality (tathatā). 'One cannot see by physical characteristics,' below explains that vows and practices are all based on non-characteristics as the cause. The Dharma-body (dharma-kāya) has no form, and is the fruit of non-attainment. Bodhisattvas have three meanings in generating the mind: 1. To transform sentient beings, 2. To cultivate myriad practices, 3. To move towards bodhi (bodhi). Subduing (afflictions) is to understand transforming sentient beings. Distinguishing abiding is to reveal practice. The Tathagata's physical characteristics are the embodiment of the fruit of bodhi. If one recognizes the Dharma-body, bodhi can be attained. If one clings to the inherent reality of self-nature, then one is far from it. Taking the Dharma-body (dharma-kāya) as an example.

明菩提空也。不也下善吉深識法身。故言不可以身相而見。或一身一智或言真應或言法報應皆是明果。若至果理不生不生而般若生理不生不生即法身不可說。習報二果不生不生即報身不可說。慈誓不生不生即應身不可說。如此三身皆不可說。那得以身相見如來。以因緣故。若得道人聞說即悟得見如來。若聞不悟雖說身相即非身相故不可見凡所有相皆是虛妄若見非相見如來者。非因非果有因緣故可得言因。亦可言果如非初焰非后焰。不離初后焰即此意也。今只以相為非相非謂遣相別有一非相。若能如此即見如來。頗有下第二明信者。行深文為三。一明行深二釋三引證。初有問答。問頗有人能信不答如來滅後後五百歲有持戒修福者。二初非一佛二多積者能信此經。出家持戒在俗修福后五百歲者。從六百至一千亦云最後五百始有佛法之名。能生信者非值一兩佛也。應以如來滅后是其得道之時。如優波掘因緣。若尋其本非一兩佛也。凈信無所得信也。無相者為凈信。五百論師非不持戒不信大乘四依。久植故能信耳。既得實相凈信。如來以種智知以佛眼見。見其一念信得無量之福。如一人以花自供佛。一人以花與他供佛所得福德。問羅漢不能見問彌勒。彌勒云自者畢苦得辟支與他得成。佛是菩薩心故如來知見。般若為佛母佛常眼

【現代漢語翻譯】現代漢語譯本：明菩提（Bodhi，覺悟）是空性的。不是的，下品善人也能深刻理解法身（Dharmakaya，佛的法性之身）。所以說不能以身相（physical form）來見如來（Tathagata，佛）。或者說一身一智，或者說真身、應身，或者說法身、報身、應身，這些都是爲了闡明果位。如果達到果位的真理，就是不生不滅，不生不滅而般若（Prajna，智慧）的生理也是不生不滅，不生不滅即是法身，不可言說。修習報應二果不生不滅，即是報身（Sambhogakaya，佛的報應之身），不可言說。慈悲誓願不生不滅，即是應身（Nirmanakaya，佛的應化之身），不可言說。如此三身都不可言說，怎麼能以身相見如來呢？這是因為因緣（Hetu-pratyaya，原因和條件）的緣故。如果得道之人聽聞此說，就能領悟而見到如來。如果聽聞而不領悟，即使說的是身相，也不是真正的身相，所以不可見。凡所有相，皆是虛妄，如果能見到非相，就能見到如來。這既不是因，也不是果，因為因緣的緣故，可以說成是因，也可以說成是果，就像非最初的火焰，也非最後的火焰，但不離最初和最後的火焰，就是這個意思。現在只是以相為非相，並非是捨棄相而另外存在一個非相。如果能這樣理解，就能見到如來。『頗有下』是第二部分，闡明信者。行深文分為三部分：第一部分闡明行深，第二部分解釋，第三部分引用證明。首先是問答。問：是否有人能夠相信？答：如來滅度后，后五百歲有持戒修福的人。第二，並非一佛、二佛或多佛積累的功德，才能相信此經。出家持戒，在家修福，后五百歲的人，從六百歲到一千歲，也稱為最後五百歲，才開始有佛法的名義。能夠生起信心的人，並非只遇到一尊或兩尊佛。應該認為如來滅度后，是他們得道的時候，就像優波掘（Upagupta，一位尊者）的因緣一樣。如果追尋其根本，並非只遇到一尊或兩尊佛。清凈的信心是沒有所得的信心。無相是清凈的信心。五百論師並非不持戒，不信大乘四依（四大依靠）。因為長久以來種植了善根，所以能夠相信。既然得到了實相（Reality），清凈的信心，如來以種智（Buddha-jnana，佛的智慧）知曉，以佛眼（Buddha-caksu，佛的眼睛）見到，見到他們一念的信心，就能得到無量的福報，就像一個人用花自己供養佛，一個人用花給他人供養佛，所得到的福德一樣。問：阿羅漢（Arhat，已證悟者）不能見到嗎？問：彌勒（Maitreya，未來佛）。彌勒說：自己得到的是畢苦得辟支佛（Pratyekabuddha，緣覺），給他人才能成就佛。佛是菩薩心，所以如來知見。般若為佛母，佛常眼。

【English Translation】 English version: Enlightenment (Bodhi) is emptiness. No, even those of lesser virtue can deeply understand the Dharmakaya (the Dharma body of the Buddha). Therefore, it is said that the Tathagata (Buddha) cannot be seen through physical form. Whether it is said that there is one body and one wisdom, or whether it is said that there are true bodies and response bodies, or whether it is said that there are Dharma bodies, reward bodies, and response bodies, all of these are to clarify the fruition. If one reaches the truth of the fruition, it is neither arising nor ceasing, and the physiology of Prajna (wisdom) is also neither arising nor ceasing. Neither arising nor ceasing is the Dharmakaya, which cannot be spoken of. Cultivating the two fruits of retribution, neither arising nor ceasing, is the Sambhogakaya (the reward body of the Buddha), which cannot be spoken of. Compassionate vows neither arising nor ceasing, is the Nirmanakaya (the manifested body of the Buddha), which cannot be spoken of. Thus, all three bodies are unspeakable. How can the Tathagata be seen through physical form? This is because of the causes and conditions (Hetu-pratyaya). If a person who has attained the Way hears this, they can awaken and see the Tathagata. If they hear but do not awaken, even if it is spoken of as physical form, it is not the true physical form, so it cannot be seen. All forms are illusory. If one can see the non-form, one can see the Tathagata. 『The following』 is the second part, clarifying the believers. The text on profound practice is divided into three parts: the first part clarifies the depth of practice, the second part explains, and the third part cites evidence. First, there is a question and answer. Question: Is there anyone who can believe? Answer: After the Tathagata's extinction, in the last five hundred years, there will be those who uphold the precepts and cultivate blessings. Second, it is not the merit accumulated by one Buddha, two Buddhas, or many Buddhas that enables one to believe in this sutra. Those who leave home to uphold the precepts, those who cultivate blessings at home, and those in the last five hundred years, from six hundred to one thousand years, are also called the last five hundred years, when the name of the Buddha Dharma first appears. Those who can generate faith have not only encountered one or two Buddhas. It should be considered that after the Tathagata's extinction is the time when they attain the Way, just like the causes and conditions of Upagupta (a venerable one). If one traces its roots, they have not only encountered one or two Buddhas. Pure faith is faith without attainment. Non-form is pure faith. The five hundred teachers did not fail to uphold the precepts or disbelieve in the Mahayana's four reliances. Because they have planted good roots for a long time, they are able to believe. Since they have attained the Reality, pure faith, the Tathagata knows with Buddha-jnana (Buddha's wisdom), sees with Buddha-caksu (Buddha's eye), and sees that their one thought of faith can obtain immeasurable blessings, just like one person using flowers to offer to the Buddha themselves, and one person using flowers to offer to the Buddha through others, the merit obtained is the same. Question: Can Arhats (enlightened ones) not see? Question: Maitreya (the future Buddha). Maitreya said: What one obtains for oneself is Pratyekabuddha (Solitary Buddha), and giving to others can achieve Buddhahood. The Buddha has the mind of a Bodhisattva, so the Tathagata knows and sees. Prajna is the mother of the Buddhas, and the Buddha's constant eye.

觀。此經及受持者福與虛空齊。非下所測唯佛能知見耳次何以故下第二舉二空釋成。信者相有三。何以故初標次釋后結。此中文隱有縱釋反釋傳釋。初列生空有四。我是自在之名。人為宰主之目。眾生取續前為義。壽者以接后為能此四同爲人。執隨用以立四名。廣即十六知見取著此見不信般若。次列法空。但有兩句法非法也。今言法者說五陰空為法。五陰相為非法。即以陰空為藥名法。陰有為病名非法。陰病既除空藥亦遣。非法既謝在法亦亡。又持戒為法破戒為非法。次若持若犯並非法。非持非犯為法。是中道義。此信達中道離有無二邊。乃信此經耳。以是義故。如筏喻者第三引證。信者行深有六。初舉經為證二舉菩薩正行。三舉菩薩遍行四舉往古時事。五舉凈佛國土六舉譬山王。為證第一引經為證者。譬欲濟河構筏自運。既登彼岸棄筏而去。將度生死假乘萬行。既到涅槃萬善俱舍。道法尚舍而況非法。初以善舍惡后則俱舍如來得菩提下第二舉菩薩正行為證。佛問有菩提可得有法可說。不答。無有定法名菩提。亦無有定法如來可說。無定即是性空解窮相盡謂之菩提。無相故不有。假名即不無。不有不無何實可得。何定可說。應化非真佛。亦非說法者。應既不說真亦復然。離真無應真應不同。由來真不說應說。說即不說

【現代漢語翻譯】現代漢語譯本觀。《金剛經》及受持此經者的福德與虛空一樣廣大。不是下等根器的人所能測度的，只有佛才能知見。接下來，『何以故』以下第二部分，用兩種空性來解釋成就。信者對相的理解有三個方面。『何以故』是首先標明，然後解釋，最後總結。這段文字中隱含著縱向解釋、反向解釋和傳承解釋。首先列出生空，有四個方面：『我』是自在的名稱，『人』是宰主的目的，『眾生』取延續前世為意義，『壽者』以接續後世為能力。這四個名稱實際上都是指人，只是根據不同的作用而設立不同的名稱。廣泛地說，就是十六種知見取著，這種見解不相信般若智慧。其次列出法空，只有兩句話，即『法』和『非法』。這裡所說的『法』，是指五蘊皆空的道理；五蘊的相狀為『非法』。也就是說，以五蘊皆空為藥，名為『法』；五蘊的相狀為病，名為『非法』。五蘊的病既然消除，空性的藥也要捨棄。『非法』既然消退，『法』也就不存在了。又如持戒為『法』，破戒為『非法』。進一步說，無論是持戒還是破戒，都不是『非法』；非持戒非破戒，才是『法』，是中道之義。這種信念通達中道，遠離有和無的兩種極端，才是真正相信這部經。因為這個緣故，如筏喻者，第三部分引用比喻來證明。信者在修行上深入有六個方面。首先引用經文作為證明，其次舉菩薩的正行，再次舉菩薩的遍行，然後舉往古時事，再舉清凈佛國土，最後舉譬如山王。作為證明，第一部分引用經文作為證明：譬如想要渡河，自己造筏並使用它。既然已經到達彼岸，就應該捨棄木筏而去。想要度過生死，暫時藉助萬行。既然已經到達涅槃，所有的善行都應該捨棄。道法尚且要捨棄，更何況非法呢？開始時捨棄惡，後來則全部捨棄。『如來得菩提』以下第二部分，舉菩薩的正行作為證明。佛問：『有菩提可以得到嗎？有法可以宣說嗎？』不回答。沒有固定的法叫做菩提，也沒有固定的法如來可以宣說。沒有固定，就是性空，理解到窮盡相狀的盡頭，就叫做菩提。因為沒有相，所以不是有；假名，就不是無。不有不無，有什麼是真實可以得到的呢？有什麼是固定可以宣說的呢？應化身不是真佛，也不是說法者。應化身既然不說，真身也同樣不說。離開真身就沒有應化身，真身和應化身是不同的。從來真身不說，應化身說，說即是不說。 English version Contemplation. The merit of this sutra and those who uphold it is as vast as the void. It cannot be measured by those of lower capacity; only the Buddha can know and see it. Next, the second part, 'Why is it so?' below, explains accomplishment through the two emptinesses. Believers' understanding of characteristics has three aspects. 'Why is it so?' is to first mark, then explain, and finally summarize. This passage implicitly contains longitudinal explanation, reverse explanation, and transmitted explanation. First, it lists the emptiness of beings, which has four aspects: 'I' is the name of self-existence, 'person' is the purpose of the master, 'sentient being' takes the continuation of the previous life as its meaning, and 'lifespan' takes the continuation of the next life as its ability. These four names actually all refer to people, but different names are established according to different functions. Broadly speaking, it is the sixteen types of views and attachments; this view does not believe in Prajna wisdom. Next, it lists the emptiness of dharmas, with only two sentences, namely 'dharma' and 'non-dharma'. The 'dharma' here refers to the principle that the five aggregates are empty; the characteristics of the five aggregates are 'non-dharma'. That is to say, taking the emptiness of the five aggregates as medicine is called 'dharma'; the characteristics of the five aggregates as illness is called 'non-dharma'. Since the illness of the five aggregates is eliminated, the medicine of emptiness must also be discarded. Since 'non-dharma' recedes, 'dharma' also ceases to exist. Furthermore, upholding precepts is 'dharma', and breaking precepts is 'non-dharma'. Further, whether upholding precepts or breaking precepts is not 'non-dharma'; neither upholding precepts nor breaking precepts is 'dharma', which is the meaning of the Middle Way. This belief penetrates the Middle Way, away from the two extremes of existence and non-existence, is truly believing in this sutra. For this reason, like the raft analogy, the third part cites metaphors to prove it. Believers have six aspects of deep practice. First, cite the sutra as proof, second, cite the correct practice of Bodhisattvas, third, cite the pervasive practice of Bodhisattvas, then cite past events, then cite pure Buddha lands, and finally cite the example of Mount Sumeru. As proof, the first part cites the sutra as proof: For example, if you want to cross a river, you build a raft yourself and use it. Since you have reached the other shore, you should abandon the raft and leave. If you want to cross birth and death, temporarily borrow ten thousand practices. Since you have reached Nirvana, all good deeds should be abandoned. Even the Dharma should be abandoned, let alone non-dharma? At the beginning, abandon evil, and later abandon everything. The second part, 'Tathagata attains Bodhi' below, cites the correct practice of Bodhisattvas as proof. The Buddha asked: 'Is there Bodhi to be attained? Is there Dharma to be preached?' No answer. There is no fixed Dharma called Bodhi, and there is no fixed Dharma that the Tathagata can preach. No fixedness is emptiness of nature, understanding the end of the exhaustion of characteristics is called Bodhi. Because there is no characteristic, it is not existence; a false name is not non-existence. Neither existence nor non-existence, what is truly attainable? What is fixed that can be preached? The manifested body is not the true Buddha, nor is it the preacher. Since the manifested body does not speak, the true body also does not speak. Without the true body, there is no manifested body; the true body and the manifested body are different. The true body never speaks, the manifested body speaks, speaking is not speaking.

【English Translation】 Contemplate. The merit of this sutra and those who uphold it is as vast as the void. It cannot be measured by those of lower capacity; only the Buddha can know and see it. Next, the second part, 'Why is it so?' below, explains accomplishment through the two emptinesses. Believers' understanding of characteristics has three aspects. 'Why is it so?' is to first mark, then explain, and finally summarize. This passage implicitly contains longitudinal explanation, reverse explanation, and transmitted explanation. First, it lists the emptiness of beings, which has four aspects: 'I' (Atman) is the name of self-existence, 'person' (Pudgala) is the purpose of the master, 'sentient being' (Sattva) takes the continuation of the previous life as its meaning, and 'lifespan' (Jiva) takes the continuation of the next life as its ability. These four names actually all refer to people, but different names are established according to different functions. Broadly speaking, it is the sixteen types of views and attachments; this view does not believe in Prajna (wisdom) wisdom. Next, it lists the emptiness of dharmas, with only two sentences, namely 'dharma' and 'non-dharma'. The 'dharma' here refers to the principle that the five skandhas (aggregates) are empty; the characteristics of the five skandhas are 'non-dharma'. That is to say, taking the emptiness of the five skandhas as medicine is called 'dharma'; the characteristics of the five skandhas as illness is called 'non-dharma'. Since the illness of the five skandhas is eliminated, the medicine of emptiness must also be discarded. Since 'non-dharma' recedes, 'dharma' also ceases to exist. Furthermore, upholding precepts is 'dharma', and breaking precepts is 'non-dharma'. Further, whether upholding precepts or breaking precepts is not 'non-dharma'; neither upholding precepts nor breaking precepts is 'dharma', which is the meaning of the Middle Way. This belief penetrates the Middle Way, away from the two extremes of existence and non-existence, is truly believing in this sutra. For this reason, like the raft analogy, the third part cites metaphors to prove it. Believers have six aspects of deep practice. First, cite the sutra as proof, second, cite the correct practice of Bodhisattvas, third, cite the pervasive practice of Bodhisattvas, then cite past events, then cite pure Buddha lands, and finally cite the example of Mount Sumeru. As proof, the first part cites the sutra as proof: For example, if you want to cross a river, you build a raft yourself and use it. Since you have reached the other shore, you should abandon the raft and leave. If you want to cross birth and death, temporarily borrow ten thousand practices. Since you have reached Nirvana, all good deeds should be abandoned. Even the Dharma should be abandoned, let alone non-dharma? At the beginning, abandon evil, and later abandon everything. The second part, 'Tathagata attains Bodhi' below, cites the correct practice of Bodhisattvas as proof. The Buddha asked: 'Is there Bodhi (enlightenment) to be attained? Is there Dharma to be preached?' No answer. There is no fixed Dharma called Bodhi, and there is no fixed Dharma that the Tathagata can preach. No fixedness is emptiness of nature, understanding the end of the exhaustion of characteristics is called Bodhi. Because there is no characteristic, it is not existence; a false name is not non-existence. Neither existence nor non-existence, what is truly attainable? What is fixed that can be preached? The manifested body is not the true Buddha, nor is it the preacher. Since the manifested body does not speak, the true body also does not speak. Without the true body, there is no manifested body; the true body and the manifested body are different. The true body never speaks, the manifested body speaks, speaking is not speaking.

不說而說。若知如來常不說是為具足多聞。何以故下釋菩提無相可取。諸法空不可說非法即不有。非非法即不無。故不可說。有無並無理之極也。所以者何。理無生滅謂之無為。無為之理眾聖同解。解會無為結盡道成。一解脫義同入法性。無為雖一解有明昧淺深差別也。三千七寶下校量。前舉虛空此豈不盡。今一念信解復一番格量。積寶多而功薄。四句約而福厚。金玉三千止以養身。一偈雖約妙極資神。愛佛功德七住未忘。妙著難覺宜應虛心也。七寶是事善緣因。天人果報不動不出。故以動出之慧導之得成菩提。一念圓信能導眾善。此心為勝。實相能出諸法。法即非法諸法不生般若生也。須陀洹下第三舉菩薩遍行。初舉四果次善吉自陳。須陀洹此云修習無漏。亦逆生死流亦入道流。不入色塵是逆流。至論在觀無逆無入。言不入色者即是六塵。過去無明所感。無明不實所感六塵那得是實。既其不實那得作定有無六十二見計。以不定性故名不入。海為眾流之川。菩提神極之淵。始會無生必盡源也理無乖順何入之有。違理故入六塵。背塵即會於理。下眾果類然。斯陀含云住薄亦一往來。欲界思惑九品已斷六品。餘三品在故言薄。人天各一生便成羅漢。故名一往來。而實無往來。已得生法二空故。阿那含此云不還亦云不來。欲

{ "translations": [ "不說而說。如果知道如來常不說，這才是真正具足多聞。（何以故）下面解釋菩提是無相的，不可執取。諸法是空性的，不可說；說它非法，它就不是有；說它非非法，它就不是無。所以不可說。有和無都是沒有道理的極端。為什麼呢？真理沒有生滅，這叫做無為。無為的真理，眾聖都共同理解。理解並契合無為，煩惱結縛斷盡，道業成就。一種解脫的意義，共同進入法性。無為雖然只有一個，但理解有明昧淺深的差別。（三千七寶下）是校量功德。前面舉虛空為例，難道還不徹底嗎？現在一念的信解，又是一番比較衡量。積累的財寶多，而功德卻很薄；四句偈雖然簡略，但福德卻很深厚。用金玉三千隻是用來養身，一句偈雖然簡略，但它的妙處卻能滋養精神。愛樂佛的功德，七住位的菩薩都未必能做到，微妙的執著難以察覺，所以應該虛心學習。（七寶）是事相上的善緣因，（天人果報）是不動不出的果報，所以用能動能出的智慧引導它，才能成就菩提。一念圓滿的信心，能引導各種善行，這種心最為殊勝。實相能生出諸法，法即非法，諸法不生，般若就生起了。（須陀洹下）第三是舉菩薩的普遍修行。開始舉四果，其次是善吉自己陳述。須陀洹（Srotapanna，入流者），這裡解釋為修習無漏，也是逆生死流，也是入道流。不入色塵，這是逆流。說到究竟，在觀照中，沒有逆也沒有入。說不入色，就是指六塵。過去無明所感，無明不實，所感的六塵怎麼會是真實的呢？既然不真實，怎麼能作為定有的、定無的六十二種見解的依據呢？因為它的不定性，所以叫做不入。海是眾流彙集的地方，菩提是神妙到了極點的深淵。開始契合無生，必定窮盡根源，真理沒有乖違，哪裡有入呢？違背真理，所以才入六塵；背離六塵，就契合于真理。（下眾果類然）斯陀含（Sakrdagamin，一來果）說住于薄地，也是一次往來。欲界思惑九品已經斷了六品，還餘三品，所以說薄。人天各受生一次，便能成就阿羅漢，所以叫做一來。但實際上沒有往來，因為已經證得生法二空。（阿那含）此云不還，也叫不來。欲" ], "english_translations": [ 'Speaking without speaking. If one knows that the Tathagata (如來，another name for Buddha) constantly does not speak, this is truly possessing extensive learning. (Why?) The following explains that Bodhi (菩提，enlightenment) is without form and cannot be grasped. All dharmas (法，teachings/phenomena) are empty and cannot be spoken; saying it is non-dharma, it is not existent; saying it is non-non-dharma, it is not non-existent. Therefore, it cannot be spoken. Existence and non-existence are both extremes devoid of reason. Why is that? Truth has no birth or death, this is called non-action (無為，Wuwei). The truth of non-action is understood by all sages. Understanding and aligning with non-action, the bonds of affliction are exhausted, and the path is accomplished. One meaning of liberation is to jointly enter the Dharma-nature. Although non-action is one, understanding has differences in clarity, obscurity, shallowness, and depth. (Three thousand seven treasures below) is a comparison of merit. The previous example of emptiness, is it not thorough enough? Now, a single thought of faith and understanding is another comparison and measurement. Accumulating many treasures has thin merit; the four-line verse, though brief, has profound blessings. Using three thousand gold and jade is only for nourishing the body; a single verse, though brief, its subtlety nourishes the spirit. Loving the Buddha\'s merit, even Bodhisattvas (菩薩，enlightened beings) of the seventh stage may not achieve it; subtle attachments are difficult to detect, so one should learn with an open mind. (Seven treasures) are good causal conditions in phenomena, (rewards of gods and humans) are immovable and un-emerging rewards, so guide it with the wisdom of movement and emergence to achieve Bodhi. A single thought of complete faith can guide all good deeds; this mind is most supreme. Suchness (實相，true nature) can produce all dharmas, dharma is non-dharma, all dharmas do not arise, Prajna (般若，wisdom) arises. (Srotapanna below) The third is to exemplify the universal practice of Bodhisattvas. First, the four fruits are mentioned, then Subhuti (善吉，one of the Buddha\'s disciples) himself states. Srotapanna (須陀洹，stream-enterer), here explained as cultivating non-outflow, is also reversing the stream of birth and death, and also entering the stream of the path. Not entering the dust of form is reversing the stream. Ultimately, in contemplation, there is neither reversing nor entering. Saying not entering form refers to the six dusts (六塵，sense objects). Caused by past ignorance, ignorance is unreal, how can the sensed six dusts be real? Since it is unreal, how can it be the basis for the sixty-two views of definite existence or non-existence? Because of its indeterminate nature, it is called not entering. The sea is where all streams converge, Bodhi is the abyss of ultimate mystery. Beginning to align with non-birth, one will surely exhaust the source, truth has no contradiction, where is there entering? Violating truth is why one enters the six dusts; turning away from the six dusts aligns with truth. (The lower fruits are similar) Sakrdagamin (斯陀含，once-returner) says residing in a thin place, is also one return. The nine grades of thought-delusions in the desire realm have already cut off six grades, with three grades remaining, so it is called thin. Receiving birth once each in the human and heavenly realms, one can achieve Arhat (羅漢，enlightened being), so it is called once-returner. But in reality, there is no returning, because one has already attained the emptiness of both self and dharma. Anagamin (阿那含，non-returner) is called non-returning, also called non-coming. Desire' ] }

界結盡上界證無學。應云不來。略以無兼不。互文現耳。羅漢此云無著亦曰不生。三界生盡所作已辦羅漢稱道前三言果。果實通四而獨稱道者。以得盡無生二智聲聞道極。故以道為名。世尊佛說下第二自陳。以己所解驗理非虛。心空恒靜諍從何起。蘭那者寂靜行。相盡于外心息于內。內外俱寂何時不靜。得名不虛必稱實也。蘭那此云無事。若自謂是離欲。即是有事何謂無事。昔在然燈下第四舉往古時事為證。次明菩薩其解亦同。如來在昔佛所行般若時。非但于假名不入色香等。亦不入涅槃亦不入中道。是故得成菩提。四依齊此明一念。信人降伏其心無我相等。凈佛土下。第五一念凈信辨其應住以無所住。住于般若而取佛土即是四種莊嚴。若自嚴凈即是寂光。若論化他即具四土相惑此土穢虛明即國凈。嚴國之義亦在虛心。如是嚴凈土應行檀等生清凈心。不住色香其心無住。三番法非法等。一念凈心無住之住。即是非因而因而降住等也。譬如下第六須彌山王。此即非果而果。須彌翻雲安明四寶所成是十山中一。一雪山二香山三軻梨羅山四仙聖山五由乾陀山六馬耳山七尼民陀羅山八斫迦羅山九宿慧山十須彌山。因大故果大。得法性五陰成就法身。故言大如須彌須彌以譬法性色。色大故般若大如山大神亦大。習果既圓報果亦滿

【現代漢語翻譯】現代漢語譯本：『界結盡上界證無學』（指在色界、無色界達到修行盡頭，證得阿羅漢果位的聖者）。有人會問：『應云不來』（指阿羅漢不應再來三界受生），這是不是略去了『無兼不』（沒有包含『不』的意思）？實際上，這是一種互文的修辭手法，意義已經顯現。『羅漢』，在這裡可以解釋為『無著』，也可以解釋為『不生』。三界中的生死已經斷盡，該做的事情已經做完，所以阿羅漢被稱為『道』，這三句話都是在描述阿羅漢的果位。雖然果實可以通達四種境界，但這裡特別稱為『道』，是因為證得阿羅漢果位的聲聞弟子，已經獲得了『盡智』和『無生智』，達到了聲聞道的極致，所以用『道』來命名。『世尊佛說下第二自陳』（世尊佛在下面第二段親自陳述），用自己所理解的來驗證佛理並非虛妄。心中空寂恒常清凈，哪裡還會生起爭端呢？『蘭那』的意思是寂靜修行。外在的表相已經消失，內心的念頭也已經止息。內外都達到寂靜，什麼時候不是清凈的呢？如果名不副實，那一定是虛假的。『蘭那』也可以解釋為『無事』。如果自認為已經遠離了慾望，那就是還有事情要做，又怎麼能說是『無事』呢？『昔在然燈下第四舉往古時事為證』（過去在燃燈佛那裡，第四段舉出往昔的例子作為證明）。接下來闡明菩薩的理解也是相同的。如來過去在佛所修行般若的時候，不僅僅是不執著于假名，不執著於色、香等外境，也不執著于涅槃，也不執著于中道。所以才能夠成就菩提。『四依齊此明一念』（四種依靠在這裡闡明一念）。相信佛法的人，能夠降伏自己的內心，達到無我等等的境界。『凈佛土下。第五一念凈信辨其應住以無所住』（清凈佛土，第五段闡明一念清凈的信心，應該安住于無所住）。安住于般若智慧，並且莊嚴佛土，這就是四種莊嚴。如果自己莊嚴清凈，那就是寂光凈土。如果談論教化他人，那就是具備了四種佛土的表相。迷惑于這個世界的污穢，實際上光明就在其中，國土自然清凈。莊嚴國土的意義也在於虛心。像這樣莊嚴清凈國土，應該行持佈施等善行，生起清凈心。不執著於色、香等外境，內心沒有執著。三番五次地強調法與非法等等，一念清凈心，無所住的安住，就是非因而因而降伏安住等等。『譬如下第六須彌山王』（譬如第六段的須彌山王）。這就是非果而果。『須彌』翻譯為『安明』，由四寶所成，是十座山中的一座。這十座山分別是：一、雪山，二、香山，三、軻梨羅山，四、仙聖山，五、由乾陀山，六、馬耳山，七、尼民陀羅山，八、斫迦羅山，九、宿慧山，十、須彌山。因為因地廣大，所以果地也廣大。證得法性，五陰成就法身，所以說大如須彌山。須彌山用來比喻法性。法性廣大，所以般若智慧也廣大如山，神力也廣大。修習果地圓滿，報果也圓滿。

【English Translation】 English version: '界結盡上界證無學' (jie jie jin shang jie zheng wu xue) [refers to a saint who has reached the end of cultivation in the Realm of Form and the Formless Realm, and has attained the Arhat fruit]. Someone might ask: '應云不來' (ying yun bu lai) [Arhats should not be reborn in the Three Realms], isn't this omitting '無兼不' (wu jian bu) [not including the meaning of 'not']? In fact, this is a rhetorical technique of mutual explanation, and the meaning is already revealed. '羅漢' (luo han) [Arhat], here can be interpreted as '無著' (wu zhu) [unattached], or '不生' (bu sheng) [not born]. The cycle of birth and death in the Three Realms has been exhausted, and what needs to be done has been completed, so Arhats are called '道' (dao) [the Path]. These three sentences describe the fruit position of Arhats. Although the fruit can reach the four realms, it is specifically called '道' (dao) [the Path] here because the Sravaka disciples who have attained the Arhat fruit have obtained '盡智' (jin zhi) [the Exhaustion of Knowledge] and '無生智' (wu sheng zhi) [the Non-arising Knowledge], reaching the ultimate of the Sravaka path, so it is named '道' (dao) [the Path]. '世尊佛說下第二自陳' (shi zun fo shuo xia di er zi chen) [The World Honored One Buddha personally stated in the second paragraph below], using his own understanding to verify that the Buddhist principles are not false. If the mind is empty, still, and constantly pure, where will disputes arise? '蘭那' (lan na) means quiet cultivation. External appearances have disappeared, and internal thoughts have also ceased. When both inside and outside are quiet, when is it not pure? If the name does not match the reality, then it must be false. '蘭那' (lan na) can also be interpreted as '無事' (wu shi) [nothing to do]. If one thinks that they have already abandoned desires, then there are still things to do, so how can it be said that there is 'nothing to do'? '昔在然燈下第四舉往古時事為證' (xi zai ran deng xia di si ju wang gu shi shi wei zheng) [In the past at Dipamkara Buddha, the fourth paragraph cites past examples as proof]. Next, it clarifies that the understanding of Bodhisattvas is also the same. In the past, when the Tathagata practiced Prajna at the Buddha's place, he not only did not cling to false names, did not cling to external objects such as form, sound, etc., but also did not cling to Nirvana, nor did he cling to the Middle Way. Therefore, he was able to achieve Bodhi. '四依齊此明一念' (si yi qi ci ming yi nian) [The four reliances here clarify one thought]. Those who believe in the Buddha-dharma can subdue their minds and reach the state of no-self, etc. '凈佛土下。第五一念凈信辨其應住以無所住' (jing fo tu xia. di wu yi nian jing xin bian qi ying zhu yi wu suo zhu) [Pure Buddha-land, the fifth paragraph clarifies that the pure faith of one thought should abide in non-abiding]. Abiding in Prajna wisdom and adorning the Buddha-land, this is the four adornments. If one adorns oneself purely, then it is the Pure Land of Tranquil Light. If one talks about teaching others, then it has the appearance of the four Buddha-lands. Confused by the filth of this world, in fact, the light is in it, and the country is naturally pure. The meaning of adorning the country also lies in humility. Adorning the pure land in this way, one should practice generosity and other good deeds, and generate a pure mind. Not clinging to external objects such as form, sound, etc., the mind has no attachment. Emphasizing the Dharma and non-Dharma again and again, the pure mind of one thought, the abiding of non-abiding, is the non-cause and thus subduing and abiding, etc. '譬如下第六須彌山王' (pi ru xia di liu xu mi shan wang) [For example, the sixth paragraph's Mount Sumeru King]. This is non-fruit and fruit. '須彌' (xu mi) [Sumeru] is translated as '安明' (an ming) [peaceful brightness], made of four treasures, and is one of the ten mountains. These ten mountains are: 1. Snow Mountain, 2. Fragrant Mountain, 3. Karala Mountain, 4. Immortal Saint Mountain, 5. Yugandhara Mountain, 6. Horse Ear Mountain, 7. Nimin Dhara Mountain, 8. Chakara Mountain, 9. 숙慧山 (Su Hui Shan), 10. Sumeru Mountain. Because the cause is great, the fruit is also great. Attaining the Dharma-nature, the five aggregates accomplish the Dharma-body, so it is said to be as great as Mount Sumeru. Mount Sumeru is used to compare the Dharma-nature. Because the Dharma-nature is great, Prajna wisdom is also as great as a mountain, and divine power is also great. Cultivating the fruit is complete, and the reward fruit is also complete.

。法身非身故言大身恒河下第三信者福重。文有四階一福多二處重三人尊四總結。恒河者是神名。此河長八千由旬廣四千由旬。甚深象度皆沒沙細如面水白如乳。初言三千不即恒河者自少至多。一恒河為本複數諸恒河。諸恒河之沙三重為數。舍寶多而福少持經少而福多者經之勝用。複次下明處重。一切世間總明處貴。天人修羅略明三善道。供養如塔此云方墳亦名靈廟。尊法身故敬塔為。重經故貴說經處。大品舍利起塔不及般若。何故說處如塔其義實爾。但世人敬塔故令說處如塔是人成就最上下明人尊。法妙人稱理故宜然。希有之法是菩提成就即人可貴。如法華說最實事。即是第一義諦最上之法也。若是經典下總明。經所在之處即為有佛尊重弟子。人能弘法即人有法。以法成人即法有人。人法所處理當貴矣。非果而果即為有佛。非因而因即以尊重弟子謂普賢文殊等。初章竟當何名下第二辨名空無所有。夫條散難究本一易尋會。宗領旨宜正其名。文有四假初名字空二受持福多三信受行深四佛述。初中有問答問名問持。遵修為奉任弘為持。在三成范請問其軌。佛告下答名答持。名冠題首義已備矣。境慧相從通名般若那要宜別歸乎聖心。挈網舉目詮合義從名正理顯宜應修習。所以者何下釋。夫名不虛設必當其實。金剛所擬物莫

【現代漢語翻譯】現代漢語譯本法身不是有形之身，所以說『大身』。在恒河下游第三個信徒的福報最為深厚。這段經文有四個層次：一是福報多，二是處所重要，三是人尊貴，四是總結。『恒河』是神的名字。這條河長八千由旬（yóu xún，長度單位），寬四千由旬。非常深，大象都無法測量其深度，沙子像麵粉一樣細，水像牛奶一樣白。一開始說『三千』而不是直接說恒河，是因為要從少到多地描述。以一條恒河為基礎，重複計算多條恒河。這些恒河的沙子數量的三倍作為計算的基數。捨棄寶物多而福報少，持誦經典少而福報多，是因為經典具有殊勝的作用。其次，下面說明處所的重要。一切世間總的來說明處所的尊貴。天人、修羅（xiū luó，意為非天）簡略地說明了三善道。供養如塔（此云方墳，也叫靈廟）。因為尊重法身，所以敬重佛塔。因為重視經典，所以說經的地方才顯得尊貴。《大品般若經》中舍利（shè lì，佛教聖物，指佛陀或高僧火化后的遺骨）起塔的功德比不上般若（bō rě，智慧）的功德。為什麼說講經的地方如同佛塔呢？其意義確實如此。只是世人敬重佛塔，所以才說講經的地方如同佛塔。這樣的人成就了最上和最下，說明了人的尊貴。法的精妙，人的稱職，合乎道理，所以才顯得適宜。希有之法是菩提（pú tí，覺悟）的成就，這樣的人才值得尊重。如同《法華經》所說的最真實的事情，就是第一義諦（dì，真理）最上的法。如果是經典所在的地方，總的來說明，經典所在的地方就是有佛，尊重弟子。人能夠弘揚佛法，這個人就是有法。用法來成就人，法因為人而存在。人與法所處理的地方應當尊貴啊！不是果位而如同果位，就是因為有佛。不是原因而如同原因，就是以尊重弟子來稱呼普賢（Pǔ xián）、文殊（Wén shū）等菩薩。第一章結束。當如何命名呢？下面第二部分辨別名稱為空無所有。條文分散難以探究，根本統一容易尋找。宗派綱領旨意應當端正其名稱。經文有四種假設：一是名字是空，二是受持福報多，三是信受修行深，四是佛的敘述。最初的部分有問答，詢問名稱，詢問受持。遵從修行，奉行，擔當弘揚稱為『持』。在三方面成就規範，請問其中的規則。佛告訴須菩提（Sū pú tí）下面回答名稱，回答受持。名稱冠在題目的開頭，意義已經完備了。境和慧相互跟隨，總稱為般若，那要適宜分別歸於聖心。提起網的總繩，張開網眼，詮釋符合意義，從名稱端正道理顯現，應當修習。『所以者何』下面解釋。名稱不是虛設的，必定符合其實質。金剛（jīn gāng，比喻堅硬無比）所比擬的事物沒有...

【English Translation】 English version The Dharmakaya (fǎ shēn, the body of the Dharma, the ultimate reality) is not a physical body, hence the term 'Great Body'. The merit of the third believer downstream of the Ganges is the most profound. This passage has four levels: first, abundant merit; second, the importance of the place; third, the nobility of the person; and fourth, a summary. 'Ganges' is the name of a god. This river is 8,000 yojanas (yóu xún, a unit of length) long and 4,000 yojanas wide. It is very deep, so deep that elephants cannot measure its depth. The sand is as fine as flour, and the water is as white as milk. Initially, saying 'three thousand' instead of directly mentioning the Ganges is to describe it from less to more. Taking one Ganges as the basis, repeatedly calculate multiple Ganges. Three times the number of sands in these Ganges is used as the base for calculation. Giving away many treasures but having little merit, reciting scriptures little but having much merit, is because scriptures have a special function. Secondly, the following explains the importance of the place. All worlds generally illustrate the nobility of the place. Devas (tiān rén, gods) and Asuras (xiū luó, demigods) briefly illustrate the three good paths. Offering is like a stupa (this is called a square tomb, also known as a spiritual temple). Because of respecting the Dharmakaya, one respects the stupa. Because of valuing the scriptures, the place where the scriptures are spoken is considered noble. In the Mahaprajnaparamita Sutra, the merit of building a stupa for Sharira (shè lì, Buddhist relics, referring to the cremated remains of the Buddha or high monks) is not as good as the merit of Prajna (bō rě, wisdom). Why is it said that the place of preaching is like a stupa? Its meaning is indeed so. It is just that people respect the stupa, so it is said that the place of preaching is like a stupa. Such a person achieves the highest and the lowest, illustrating the nobility of the person. The subtlety of the Dharma, the competence of the person, in accordance with reason, is why it seems appropriate. The rare Dharma is the achievement of Bodhi (pú tí, enlightenment), and such a person is worthy of respect. Just like the most real thing said in the Lotus Sutra, it is the supreme Dharma of the First Noble Truth (dì, truth). If it is the place where the scriptures are located, generally speaking, the place where the scriptures are located is where there is a Buddha, respecting disciples. If a person can promote the Dharma, this person has the Dharma. Using the Dharma to achieve people, the Dharma exists because of people. The place where people and the Dharma are handled should be noble! Not a fruit position but like a fruit position, is because there is a Buddha. Not a cause but like a cause, is to call Samantabhadra (Pǔ xián), Manjushri (Wén shū) and other Bodhisattvas as respected disciples. The first chapter ends. What should it be named? The second part below distinguishes the name as emptiness and nothingness. Articles are scattered and difficult to explore, the root is unified and easy to find. The purpose of the sect's outline should be to correct its name. There are four assumptions in the scriptures: first, the name is empty; second, receiving and holding brings much merit; third, believing and practicing deeply; fourth, the Buddha's narration. The initial part has questions and answers, asking about the name, asking about receiving and holding. Following practice, practicing, and undertaking promotion are called 'holding'. Achieving norms in three aspects, please ask about the rules. The Buddha told Subhuti (Sū pú tí) to answer the name below, answering the holding. The name is crowned at the beginning of the title, and the meaning is already complete. The realm and wisdom follow each other, generally called Prajna, which should be appropriately attributed to the holy mind. Lifting the main rope of the net, opening the mesh, interpreting in accordance with the meaning, correcting the truth from the name, should be practiced. 'Why is that so' explains below. The name is not fictitious, it must conform to its essence. The thing that Vajra (jīn gāng, a metaphor for being extremely hard) compares to does not...

不碎。此慧所照法無不空即非般若即慧空也。境滅慧忘何相不盡。弘持之旨宜在於此。釋中初無所有。二亦無所有而意異故。明不無所有此簡性空義。一者性自是空二者破性說空。前有所無空后無所有空。大品云。諸法無所有如是有如是無所有。是事不知名為無明。有所無望前無所有望后。前三藏中說性義皆破。即屬破性說空所攝。而此性義前時為緣為有者。今日悉無故言有所無而言無所有。望后明諸法無所有而復有不無所有義。即明如是有故。經云。不知名無明破性說性空。橫論破病一切悉皆洗凈。是盡亦儘是凈亦凈。豎論入道盡復有不盡義。此望道為論即此盡凈為道。道有隔凡成聖之用。不同二頭三手之無所有。復有不無所有義即是如是有義。若是前無所有一向無所有無所有亦復無所有。后明無所有即是不無所有。無所有名雖同其意有異。就前中初明如空次明如亦空。所以者何佛說般若則非般若。此是如空。既以性空為般若般若即非般若。性空如亦空如來有所說法不。境慧都空復何所說。說不說如不如二智皆空也。三千下是第二受持福多。不無所有。亦二初明微塵不無所有。二明身相不無所有。佛說微塵即非微塵是名微塵故是無所有如是有。大品云不知名無明今明瞭此。如是有即智慧也。散為微塵合成世界。世界

【現代漢語翻譯】現代漢語譯本不碎（指般若智慧的堅固性）。這種智慧所照耀的法沒有不空的，即非般若，也就是慧空。境界滅除，智慧也忘卻，還有什麼現象不能窮盡呢？弘揚和保持這種宗旨應該在於此。解釋中，最初是『無所有』，其次也是『無所有』，但意義不同，所以說『不無所有』，這是爲了簡要說明性空的意義。一是事物本性自空，二是破除事物本性而說空。前者是『有所無』的空，後者是『無所有』的空。《大品般若經》說：『諸法無所有，如是有，如是無所有。』不明白這個道理就叫做無明。『有所無』是相對於前者而言，『無所有』是相對於後者而言。以前三藏經典中說的性義都是破除性的，屬於破性說空所包含的。而這種性義，以前作為因緣而存在，今天完全沒有了，所以說是『有所無』，而說『無所有』，是相對於後文說明諸法無所有，但又存在『不無所有』的意義，也就是說明『如是有』的道理。經中說：『不明白這個道理就叫做無明。』破除事物本性而說性空，橫向來說，破除病根，一切都洗滌乾淨，是『盡』也盡，是『凈』也凈。縱向來說，進入佛道，『盡』中又有『不盡』的意義。這是從道的角度來說，即此『盡』『凈』就是道。道具有隔斷凡夫，成就聖人的作用，不同於二頭三手的『無所有』。『復有不無所有』的意義，就是『如是有』的意義。如果是以前的『無所有』，一直都是『無所有』，『無所有』也還是『無所有』，後文說明的『無所有』就是『不無所有』。『無所有』這個名稱雖然相同，但意義不同。就前文來說，首先說明如空，其次說明如也空。為什麼呢？佛說般若，則非般若，這就是如空。既然以性空為般若，般若就不是般若，性空也如空。如來有所說法嗎？境界和智慧都空了，還說什麼呢？說與不說，如與不如，兩種智慧都空了。三千大千世界以下是第二部分，說明受持般若的福德很多，不無所有。也分為兩部分，首先說明微塵不無所有，其次說明身相不無所有。佛說微塵，即非微塵，是名微塵，所以是無所有，但又是如是有。《大品般若經》說不明白這個道理就叫做無明，現在明白了，如是有就是智慧。分散開來是微塵，合起來是世界。世界（loka）。

【English Translation】 English version Unbreakable (referring to the steadfastness of prajna wisdom). There is no dharma that is not empty when illuminated by this wisdom, which is non-prajna, that is, wisdom-emptiness. When the realm is extinguished and wisdom is forgotten, what phenomena cannot be exhausted? The essence of upholding and maintaining this principle lies here. In the explanation, initially there is 'no-thing-ness,' and secondly there is also 'no-thing-ness,' but the meanings are different, so it is said 'not no-thing-ness,' which is to briefly explain the meaning of emptiness of inherent existence (svabhava-sunyata). First, the nature of things is inherently empty; second, emptiness is taught by negating inherent existence. The former is the emptiness of 'something becoming nothing,' the latter is the emptiness of 'no-thing-ness.' The Mahaprajnaparamita Sutra says: 'All dharmas are no-thing-ness, thus they exist, thus they are no-thing-ness.' Not understanding this principle is called ignorance (avidya). 'Something becoming nothing' refers to the former, 'no-thing-ness' refers to the latter. The meaning of inherent existence spoken of in the earlier Tripitaka scriptures is all negated, belonging to the category of teaching emptiness by negating inherent existence. And this meaning of inherent existence, which existed previously as a condition, is completely gone today, so it is said 'something becoming nothing,' and saying 'no-thing-ness' refers to the later explanation that all dharmas are no-thing-ness, but there is also the meaning of 'not no-thing-ness,' which is to explain the principle of 'thus they exist.' The sutra says: 'Not understanding this principle is called ignorance.' Teaching emptiness by negating inherent existence, horizontally speaking, eradicates the root of illness, and everything is washed clean, 'cessation' also ceases, 'purity' is also pure. Vertically speaking, entering the path, there is also the meaning of 'non-cessation' within 'cessation.' This is from the perspective of the path, that is, this 'cessation' and 'purity' is the path. The path has the function of separating ordinary beings and accomplishing sages, different from the 'no-thing-ness' of two heads and three hands. The meaning of 'again, not no-thing-ness' is the meaning of 'thus they exist.' If it is the previous 'no-thing-ness,' it is always 'no-thing-ness,' and 'no-thing-ness' is still 'no-thing-ness,' the 'no-thing-ness' explained later is 'not no-thing-ness.' Although the name 'no-thing-ness' is the same, the meaning is different. Regarding the former, first it explains like emptiness, and secondly it explains like also emptiness. Why? The Buddha speaks of prajna, then it is non-prajna, this is like emptiness. Since inherent emptiness is taken as prajna, prajna is not prajna, and inherent emptiness is also like emptiness. Does the Tathagata speak of anything? When the realm and wisdom are both empty, what is there to say? Speaking and not speaking, like and unlike, both wisdoms are empty. The part below 'three thousand great thousand worlds' is the second part, explaining that the merit of upholding prajna is great, not no-thing-ness. It is also divided into two parts, first explaining that dust motes are not no-thing-ness, and secondly explaining that bodily forms are not no-thing-ness. The Buddha speaks of dust motes, then they are non-dust motes, they are called dust motes, so they are no-thing-ness, but they are also thus they exist. The Mahaprajnaparamita Sutra says that not understanding this principle is called ignorance, now understanding this, thus they exist is wisdom. Scattered they are dust motes, combined they are worlds. World (loka).

無性故非假名即有。可以三十二相下二明身相不無所有。非相假名身相只以身為非身。不是遣除身別有非身也。亦非遣相別有無相。相無相不一不異。恒河沙身命下說經名已復一番校量。前寄舍財以明勝此寄捨身以辨多。依報易舍正報難損自易之難示化漸也。身命佈施不免有生。弘持四句累滅道成聞說經深解下第三信受。行深有四初須菩提不聞。二餘人能信。三善吉聞易四餘人聞難深解。悲泣者嗟我晚悟兼悲未聞。愍念一切眾生不知此法故悲。聞此法喜故悲深嗟小乘。嗚呼自責故悲。不善觀空名得慧眼。故爾前雖聞未聞如此降伏應住也。若復有人得聞下第二餘人能信。實相者即是非相。若有少相即非實相。故以無相為實相。如來說此而人能信。豈非第一希有。而言生實相者此是無生生也。大品云。色不生故般若波羅蜜生。若解色無生即是無生觀智起故般若生也。我今得聞下第三善吉信易。遇佛道成證聖方信何難。生值佛世親得解悟。解故信之易也。若當來世下第四餘人信難。生不值佛而能信如是無相之法斯豈不難。就文更為四。初明信者希有末法時信最可稱美。二何以故下釋信者由無我相能信此經。若才有少許我人等相即不信也。三所以者何下釋無相意。我相即是非相無片許相可得故。其能不顛倒我人等從本以來無一

相可得故。其體本來無相即為希有此是反釋。四何以故離一切相即名諸佛。相盡解極即是為佛。能離有無畢竟常住。前云若見諸相非相即見如來。佛告下第四如來述成。若善吉自言容可不定。言無我人即是佛者佛今印定如汝所說。是故非虛一往怛愕名驚。心膽怯弱名怖深惡前事名畏。又驚是始行怖是二乘畏是外道。亦初聞經不驚次思義不怖后修行不畏。第一即般若諸度中最為第一。六從后數亦是第一。忍辱下第三明般若功用無所有。然諸法不出體名用。今皆無所有。文更為三。初力用無所有二能如是解仰參佛慧三明福多。就初中復五。一體無所有二功用三勸誡四引證五舉譬。第一體者安耐名忍加毀為辱。既無我人誰加誰忍。故非忍為忍忍為非忍為般若體也。何以故下第二明般若用。以非忍為忍有大力用。初一世忍次多世忍。一歌利此云惡生。王何故忍即非忍引事為證。有苦能忍有忍無苦。既無我人割忍何生。若有人我必生忿恚而能恬然無我明矣。二又念五百世下即多世忍。菩薩知身無所有舍不足難。若有此身舍大難也。尸毗代鴿猶是三藏中事忍。前明有忍無苦今明無苦有樂。有慈悲故無恨無恨故即樂也。應離下第三勸誡。此是般若之中心故須精解。就文又二。一勸二誡文句相參。初勸發心次勸應住后勸修行。前誡離相

【現代漢語翻譯】現代漢語譯本『相可得故』，是因為其本體本來沒有『相』，這才是稀有難得的，這是從反面來解釋。『何以故？離一切相，即名諸佛』，當一切『相』都消盡，理解達到極致，那就是佛。能夠脫離『有』和『無』的對立，才能達到畢竟常住的境界。前面說『若見諸相非相，即見如來』。『佛告』以下是第四部分，如來對前面的話進行總結和肯定。如果善吉（Subhuti）自己說容或可以不確定，說『無我人即是佛』，那麼佛現在印證肯定，如你所說。所以不是虛妄的。乍一聽到感到驚訝，這叫做『驚』；心膽怯弱，這叫做『怖』；對之前的事情感到深深厭惡，這叫做『畏』。此外，『驚』是針對初學者，『怖』是針對二乘（Śrāvakayāna and Pratyekabuddhayāna），『畏』是針對外道。也可以說，初次聽聞佛經不會感到驚訝，進一步思考其中的含義不會感到恐懼，最終修行實踐不會感到畏懼。第一，是指般若（Prajñā）諸度（Pāramitā）中最為第一。第六，從后往前數也是第一。『忍辱』以下是第三部分，闡明般若的功用是無所有。然而，諸法都離不開『體』和『用』，現在都歸於無所有。文章分為三部分。首先是力用無所有，其次是能夠這樣理解是仰仗佛的智慧，第三是說明福德很多。在第一部分中又分為五點：一是體無所有，二是功用，三是勸誡，四是引證，五是舉例。第一點，關於『體』，能夠安忍叫做『忍』，加上侮辱叫做『辱』。既然沒有『我』和『人』，誰來施加，誰來忍受呢？所以，不是忍為忍，忍為非忍，這才是般若的本體。『何以故』以下是第二點，闡明般若的功用。以非忍為忍，具有強大的力用。首先是一世的忍，其次是多世的忍。『一歌利』（Kāligarāja），這裡翻譯為惡生王，為什麼能夠忍受？即以非忍為忍來引證這件事。有苦能夠忍受，有忍受卻沒有痛苦。既然沒有『我』和『人』，割截忍受從何而來？如果有人我之見，必定會產生忿恨，而能夠恬然處之，這說明確實沒有我。第二，『又念五百世』，這是指多世的忍。菩薩（Bodhisattva）知道身體是無所有的，捨棄身體並不困難。如果執著于這個身體，捨棄就非常困難了。尸毗（Śibi）王以身代鴿，仍然是三藏（Tripiṭaka）中的事情，屬於有忍。前面說明有忍無苦，現在說明無苦有樂。因為有慈悲心，所以沒有怨恨；沒有怨恨，所以就是快樂。『應離』以下是第三點，勸誡。這是般若的中心，所以需要精通理解。文章又分為兩部分：一是勸，二是誡，文句相互參照。首先是勸發心，其次是勸應住，最後是勸修行。前面是告誡要離相。

【English Translation】 English version '相可得故' (Because forms can be obtained), it is because its essence originally has no '相' (form), which is rare and precious. This is an explanation from the opposite perspective. '何以故？離一切相，即名諸佛' (Why? Because to be apart from all forms is to be called all Buddhas), when all '相' (forms) are exhausted and understanding reaches its peak, that is Buddha. Only by being able to detach from the opposition of '有' (existence) and '無' (non-existence) can one achieve the state of ultimate permanence. It was said earlier, '若見諸相非相，即見如來' (If one sees all forms as non-forms, then one sees the Tathagata). '佛告' (The Buddha said) below is the fourth part, where the Tathagata summarizes and affirms the previous statement. If Subhuti (善吉) himself says that it may be uncertain, saying '無我人即是佛' (No self, no person, is the Buddha), then the Buddha now confirms, as you said. Therefore, it is not false. Suddenly hearing it and feeling surprised is called '驚' (astonishment); feeling timid and weak is called '怖' (fear); feeling deep aversion to previous matters is called '畏' (awe). Furthermore, '驚' (astonishment) is for beginners, '怖' (fear) is for the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) , and '畏' (awe) is for external paths. It can also be said that one does not feel astonished when first hearing the sutra, one does not feel fear when further contemplating its meaning, and one does not feel awe when finally practicing it. First, it refers to Prajñā (般若) as the foremost among all perfections (Pāramitā) . Sixth, counting from the back is also the first. '忍辱' (Patience) below is the third part, elucidating that the function of Prajñā is non-possession. However, all dharmas cannot be separated from '體' (essence) and '用' (function), and now they all return to non-possession. The text is divided into three parts. First is the power and function of non-possession, second is that being able to understand in this way relies on the wisdom of the Buddha, and third is explaining that merit is abundant. In the first part, it is further divided into five points: first, the essence is non-possession; second, the function; third, exhortation; fourth, citation; and fifth, example. The first point, regarding '體' (essence), being able to endure is called '忍' (patience), adding insult is called '辱' (humiliation). Since there is no '我' (self) and '人' (person), who is inflicting and who is enduring? Therefore, not enduring as enduring, enduring as non-enduring, this is the essence of Prajñā. '何以故' (Why) below is the second point, elucidating the function of Prajñā. Taking non-endurance as endurance has great power and function. First is endurance in one lifetime, second is endurance in many lifetimes. '一歌利' (Kāligarāja), here translated as the evil-born king, why is he able to endure? That is, using non-endurance as endurance to cite this event. There is suffering that can be endured, there is endurance but no suffering. Since there is no '我' (self) and '人' (person), where does the cutting and enduring come from? If there is a view of self and person, resentment will surely arise, but being able to remain calm shows that there is indeed no self. Second, '又念五百世' (Also remembering five hundred lifetimes), this refers to endurance in many lifetimes. A Bodhisattva (菩薩) knows that the body is non-possessive, and giving up the body is not difficult. If one clings to this body, giving it up is very difficult. King Śibi (尸毗) substituting his body for a dove is still a matter in the Tripiṭaka (三藏), belonging to having endurance. The previous explanation is having endurance without suffering, now explaining having no suffering but having joy. Because there is compassion, there is no hatred; without hatred, there is joy. '應離' (Should be apart from) below is the third point, exhortation. This is the center of Prajñā, so it needs to be thoroughly understood. The text is further divided into two parts: first is exhortation, second is admonition, with the sentences referring to each other. First is exhorting to arouse the mind, second is exhorting to abide, and finally is exhorting to practice. The previous part is admonishing to be apart from forms.

后誡莫染心施。今即初勸離相。發心菩薩以相盡為極。故宜以忘懷而期心也。不應下即是前誡不應住色。心中離一切相不住聲香等也。應生無所住心者即次勸應住般若。般若無相可緣心何所住。若心有住即為非住。住相即心動故非住也。是故下是后誡。令不住六塵行施。還舉前宗會以成義理無住故。應忘心而施不住色無財物也。菩薩為利下即是后勸。令為利益而行施。施不望報利益必深也。如來說一切諸下第四引證。證中有三。第一舉佛說為證。諸相皆無不見施者我說一切相即非相。不應住相生心行施。又說一切眾生即非眾生。受者亦無。不應化眾生而受度也。如來是真語者下第二舉能說人為證。真是不偽實是無虛。如必當理不誑非妄不異即始終恒一。聖言不謬故宜修行也。無實無虛下第三舉所得法為證。寄實以非虛何實之可得耶。若疑我說法非者及能說人亦非者。今我所證得法只自如此心實作此證。不實不虛兩舍。無生無滅等例然。故所說如所得非虛言也。菩薩心住法下第五舉譬顯住相非曉冥若夜遊。前舉有得為非后明無得為是。若住色香等行施不能得見諸法。若不住法行施如有目日光能得見色。無我三事即不住相也。慧見為目理境為日。萬行顯別為種種色。諸法本來空。菩薩觀心復知其無所有而行佈施者。即所見

【現代漢語翻譯】現代漢語譯本先前告誡不要執著于有相的佈施。現在開始勸導要遠離一切相。發菩提心的菩薩以斷盡一切相為最終目標，所以應該以忘懷的心態來期許。『不應』以下就是對前面告誡『不應住色』的解釋。心中要遠離一切相，不要執著于聲、香等。『應生無所住心』就是進一步勸導應該安住于般若（Prajna，智慧）。般若沒有可以攀緣的相，心又住在哪裡呢？如果心有所執住，那就是非不住。執著于相，心就會動搖，所以不是真正的安住。『是故』以下是對後面的告誡，告誡不要執著於六塵（色、聲、香、味、觸、法）而行佈施。再次舉出前面的宗旨，會歸於無住的義理，所以應該忘懷於心而佈施，不住於色（Rupa，形色），不執著于財物。『菩薩為利』以下就是後面的勸導，勸導爲了利益眾生而行佈施。佈施不求回報，利益必定深遠。『如來說一切諸』以下是第四部分，引用佛陀的話來作證。作證分為三點。第一點，舉佛陀所說作為證明：『諸相皆無』，沒有能佈施的人，我說一切相即非相，不應該執著于相而生心行佈施。又說一切眾生即非眾生，也沒有接受佈施的人，不應該度化眾生而求回報。『如來是真語者』以下是第二點，舉能說法的人作為證明。『真』是不虛偽，『實』是沒有虛假，『如』是必然合乎道理，『不誑』是不欺騙，『非妄』是不虛妄，『不異』是始終恒常如一。聖人的言語不會有錯謬，所以應該修行。『無實無虛』以下是第三點，舉所證得的法作為證明。寄託于『實』，以說明『非虛』，哪裡還有『實』可以得到呢？如果懷疑我說法是虛妄的，以及能說法的人也是虛妄的，那麼我現在所證得的法就是這樣，內心真實地作此證悟，不執著于『實』，也不執著于『虛』，兩者都捨棄。無生無滅等也是同樣的道理。所以所說如同所證得的，不是虛妄的言語。『菩薩心住法』以下是第五部分，舉譬喻來顯示執著于相就像在黑暗中行走，如同夜晚遊蕩。前面舉出有所得為非，後面說明無所得為是。如果執著於色、香等而行佈施，就不能得見諸法。如果不執著於法而行佈施，就像有眼睛的人在日光下能夠看見各種顏色。無我、無人、無眾生這三事就是不住相。智慧的見解是眼睛，理性的境界是日光，萬行的顯現差別是各種各樣的顏色。諸法本來是空性的，菩薩觀察內心，又知道其一無所有，而行佈施，這就是所見。

【English Translation】 English version Previously, it was cautioned not to be attached to conditioned giving. Now, it is initially advised to be apart from all characteristics. Bodhisattvas (enlightenment beings) who have generated the aspiration for enlightenment take the exhaustion of all characteristics as the ultimate goal. Therefore, one should aspire with a mind of forgetfulness. 'Should not' below is an explanation of the previous caution 'should not dwell in form (Rupa)'. The mind should be apart from all characteristics, not dwelling in sound, smell, etc. 'Should generate a mind that dwells nowhere' is the next advice, which is to dwell in Prajna (wisdom). Prajna has no characteristics to cling to, so where does the mind dwell? If the mind has a dwelling, then it is non-dwelling. Dwelling in characteristics means the mind is moving, so it is not true dwelling. 'Therefore' below is the later caution, instructing not to give while dwelling in the six sense objects (form, sound, smell, taste, touch, dharma). It reiterates the previous principle, converging on the meaning of non-dwelling, so one should give with a forgetful mind, not dwelling in form, without attachment to wealth. 'Bodhisattvas for benefit' below is the later advice, instructing to give for the benefit of sentient beings. Giving without expecting reward ensures profound benefits. 'The Tathagata (Buddha) says all' below is the fourth part, citing the Buddha's words as proof. The proof is in three points. First, citing the Buddha's words as proof: 'All characteristics are without', there is no giver, I say all characteristics are non-characteristics, one should not dwell in characteristics and generate a mind to give. Also, it is said that all sentient beings are non-sentient beings, and there is no receiver, one should not transform sentient beings seeking reward. 'The Tathagata is a speaker of truth' below is the second point, citing the speaker as proof. 'Truth' is non-false, 'reality' is without falsehood, 'as' is necessarily in accordance with reason, 'non-deceitful' is not deceiving, 'non-delusional' is not illusory, 'non-different' is consistently the same from beginning to end. The words of the sage are not mistaken, so one should practice. 'Without reality, without illusion' below is the third point, citing the attained dharma as proof. Relying on 'reality' to explain 'non-illusion', where is there 'reality' to be obtained? If you doubt that my teaching is false, and that the speaker is also false, then the dharma I have attained is just like this, the mind truly makes this realization, not clinging to 'reality', nor clinging to 'illusion', both are abandoned. Non-birth, non-death, etc., are the same principle. Therefore, what is said is like what is attained, not false words. 'The Bodhisattva's mind dwells in dharma' below is the fifth part, using a metaphor to show that dwelling in characteristics is like walking in darkness, like wandering at night. The previous point raised having attainment as wrong, the later point clarifies that non-attainment is right. If one dwells in form, smell, etc., and gives, one cannot see all dharmas. If one does not dwell in dharma and gives, it is like a person with eyes seeing colors in sunlight. No self, no person, no sentient being, these three matters are non-dwelling in characteristics. The wisdom of seeing is the eye, the realm of reason is the sunlight, the manifestation of myriad practices is the various colors. All dharmas are originally empty, the Bodhisattva observes the mind, and also knows that it is without anything, and gives, this is what is seen.

明瞭。此中先法后譬直說譬耳。當來之世下第二能。如是解即仰參佛說。當來若能受持即為佛悉知見。皆得成就無量無邊功德。如來所見理用非謬明將來宜加勤修也。日三時舍下是第三福多。若能如是信者勝一日三時以恒河沙身之與命佈施。分一日為三分故言初中后。施重又多功德彌曠。若於此經生心不逆。福勝前施。施即有限信心無極。何況書寫持讀誦說但言以信況復弘持也。以要言之下答上無所有。如是有不可思議事也。能知諸法本來無所有而以無所有為有。即不可思議。此文有十。第一經不可思議。理圓道極言即盡美。提宗表實約言之耳。物莫能測不思議也。算數不該不可稱量也。蕩然無涯無邊耳。以要言之略此三句矣。文理平等無所有如是有。非般若為般若非身相為身相皆不思議也。第二為大乘者說為最上乘者說。此經在始便為大乘不為三乘。廣運無涯謂之大乘。超三乘之勝謂之為最上。自非其人不謬說也。包含名大無勝最上。如來悉知見者人高道曠唯佛見之。荷擔菩提千載不墜。由於人弘任持執行荷擔義也。背荷肩擔非身而身實相法身。非因非果即是兩肩也。第三何以故下三乘不堪聞不信受樂。小是二乘著我是凡夫著見是外道。不能讀誦以失釋得也。第四在在處處下。地是無知法處故貴。雖復廢言息義此處

【現代漢語翻譯】現代漢語譯本明瞭。這裡先講法，後用比喻，直接說明譬喻罷了。『當來之世下第二能』，是說未來的能力。如果這樣理解，就是仰仗並參考佛所說。未來如果能夠接受並奉持此經，就會被佛完全知曉和看見，都能成就無量無邊的功德。如來所見的道理和作用不會有錯謬，說明未來應該更加勤奮地修行。『日三時舍下是第三福多』，是說如果能夠像這樣相信，勝過一天三次用恒河沙數的身軀和性命來佈施。把一天分為三個時段，所以說是初、中、后。佈施的物品貴重又多，功德更加廣大。如果對於這部經產生不違逆的心，福報勝過之前的佈施。佈施是有限的，而信心是無限的。更何況是書寫、持誦、讀誦、解說，只是說用信心來比況，更何況是弘揚和奉持呢。『以要言之下答上無所有』，是用簡要的話來回答上面所說的『無所有』。像這樣有不可思議的事情啊！能夠知道諸法本來就是『無所有』，而以『無所有』為『有』，就是不可思議。這段文字有十個要點：第一，經不可思議，道理圓滿，道達到極致，言語就完全美好。提出宗旨，表明真實，只是用言語來概括罷了。事物無法測度，所以不可思議。算數無法包括，所以不可稱量。空曠無邊，沒有邊際。『以要言之』，是概括這三句話。文理平等，『無所有』如『有』。非般若為般若，非身相為身相，都是不可思議的。第二，為發大乘心的人說，為最上乘根器的人說。這部經一開始就是為大乘而設，不是為三乘而設。廣泛地運載，沒有邊際，叫做大乘。超越三乘的殊勝，叫做最上乘。如果不是這樣的人，就不要錯誤地解說。包含的意思是『大』，沒有勝過的是『最上』。如來完全知曉和看見，人的境界高，道的境界廣，只有佛才能見到。承擔菩提的重任，千年也不會墜落。由於人的弘揚，任持和執行，這就是荷擔的意義。揹負和肩擔，不是身而是身，是實相法身。不是因也不是果，就是兩肩。第三，『何以故下三乘不堪聞不信受樂』，為什麼聲聞、緣覺、菩薩三乘不能聽聞、不信受、不樂於此經呢？因為小乘執著于『我』，凡夫執著于『我』，外道執著于『見』。不能讀誦，是因為失去了釋迦牟尼佛的教誨。第四，『在在處處下』，土地是無知的法處，所以顯得珍貴。即使廢棄了言語和義理，這個地方仍然珍貴。

【English Translation】 English version Clearly. Here, the Dharma is explained first, followed by metaphors, directly illustrating the analogies. 'When the future world descends, the second ability' refers to future capabilities. Understanding it this way means relying on and referencing what the Buddha said. If one can accept and uphold this sutra in the future, they will be fully known and seen by the Buddha, and they will achieve immeasurable and boundless merits. The principles and functions seen by the Tathagata are not erroneous, indicating that one should cultivate more diligently in the future. 'Giving at the three times of the day is the third great blessing' means that if one can believe in this way, it surpasses giving away bodies and lives as numerous as the sands of the Ganges three times a day. Dividing the day into three periods, hence the terms beginning, middle, and end. The items given are precious and numerous, and the merits are even more vast. If one has a mind that does not contradict this sutra, the blessings surpass the previous giving. Giving is limited, while faith is limitless. How much more so for writing, upholding, reciting, reading, and explaining; it is only said to be comparable to faith, let alone promoting and upholding it. 'Answering the above with the essence of non-existence' uses concise words to answer the 'non-existence' mentioned above. Such are the inconceivable matters! Being able to know that all dharmas are originally 'non-existent,' and taking 'non-existence' as 'existence,' is inconceivable. This passage has ten key points: First, the sutra is inconceivable, the principles are complete, the path reaches its ultimate, and the words are perfectly beautiful. Proposing the purpose and stating the truth are merely summarizing with words. Things cannot be measured, so they are inconceivable. Arithmetic cannot encompass it, so it is immeasurable. Vast and boundless, without limits. 'In essence,' summarizes these three sentences. The principles are equal, 'non-existence' is like 'existence.' Non-Prajna as Prajna, non-form as form, are all inconceivable. Second, it is spoken for those who aspire to the Mahayana, and for those with the capacity for the highest vehicle. This sutra is initially intended for the Mahayana, not for the Three Vehicles. Broadly carrying without limits is called the Mahayana. Surpassing the excellence of the Three Vehicles is called the highest vehicle. If one is not such a person, do not interpret it wrongly. Containing means 'great,' and unsurpassed is 'highest.' The Tathagata fully knows and sees, the person's realm is high, and the realm of the path is vast; only the Buddha can see it. Bearing the burden of Bodhi, it will not fall for a thousand years. Due to human promotion, upholding and operation, this is the meaning of bearing the burden. Carrying on the back and shoulders, not the body but the body, is the Dharma body of true form. Neither cause nor effect, these are the two shoulders. Third, 'Why the Three Vehicles cannot hear, disbelieve, and delight' asks why the Sravakas (聲聞), Pratyekabuddhas (緣覺), and Bodhisattvas (菩薩) of the Three Vehicles cannot hear, disbelieve, and delight in this sutra? Because the Hinayana clings to 'self,' ordinary people cling to 'self,' and heretics cling to 'views.' They cannot recite it because they have lost the teachings of Sakyamuni Buddha. Fourth, 'Everywhere' means that land is an ignorant Dharma place, so it is precious. Even if words and meanings are abandoned, this place is still precious.

常有天龍圍繞如帝王所居之處。人皆宗重天人供養此處是塔。恭敬作禮香花而散也。第五轉障。本有重障習學般若先世重罪現在輕受。止為人輕賤過去重罪即得消滅。罪起由惑福生於解。福解既積宿殃滅矣。第六當得菩提即受記也。累滅解生菩提可登故佛懸記。第七我念過去下明能持經者所得福德勝佛往行。然燈佛時始獲無生忍。今能無所得心而持經者得福勝我。阿僧祇佛所值八百四千萬億那由他佛。供養無空過者福德算數不及。心限即福少意曠則功德多也。第八于末世下明若。具說無所得持經所得福。時人聞則狂亂狐疑不信。解通人曠德必無涯。狂亂不信不足明道也。第九義不可思議萬行淵深。義能誰測。以無所得無所有如是有無所有為義。以非般若為般若義故不可思議。第十果報不可思議菩提妙果豈有心之所議。如華嚴經明初發心便成正覺。與微塵法界眾生為眷屬。故知果報不可思議也。須菩提問下第二週重說。般若或為後來或是為鈍根者。文亦三假。初從問去至福德多明體。次佛可以色身見去至前偈辨名。后如來不以具足相故至壽者見明用並無所有。就體中辨於三假。初受假次名假后法假受是人。人即有名此人之與名有能成之法。三假是立法雲何將三假釋無所有。三假乃是立法亦是壞法。今欲明無所有故須將來

【現代漢語翻譯】現代漢語譯本：常有天龍圍繞，如同帝王所居住的地方。人們都尊敬重視，天人也供養這裡，因為這裡是塔（Stupa）。恭敬地行禮，用香和花來散佈供養。這是第五種轉變障礙。本來有很重的業障，通過學習般若（Prajna，智慧）可以減輕。前世的重罪，現在可以輕輕地承受。之所以被人輕賤，是因為過去的重罪因此得以消滅。罪惡的產生源於迷惑，福德的產生源於理解。福德和理解積累得越多，過去的災禍就越能消滅。第六，應當獲得菩提（Bodhi，覺悟），即得到授記（Vyakarana，預言）。罪業消滅，理解產生，菩提就可以達到，所以佛陀預先授記。第七，我回憶過去……下面說明能夠持誦此經的人所得到的福德，勝過佛陀往昔的修行。燃燈佛（Dipamkara Buddha）時期，我才獲得無生法忍（Anutpattika-dharma-ksanti，對事物不生不滅的領悟）。現在能夠以無所得的心來持誦此經的人，得到的福德勝過我。在無數（Asamkhya）的佛陀那裡，遇到八百四千萬億那由他（Nayuta，大數）的佛陀，供養沒有空過，這樣的福德也比不上（持經的福德）。心量有限，福德就少；心量廣大，功德就多。第八，在末世……下面說明，如果詳細地說出以無所得之心持經所得到的福德，當時的人聽了就會狂亂狐疑，不相信。理解通達，心量廣大，功德必定沒有邊際。狂亂不信，不足以闡明真道。第九，義不可思議，萬行淵深。義理能夠被誰測度呢？以無所得、無所有，像這樣有和沒有所有作為義理。因為以非般若作為般若的義理，所以不可思議。第十，果報不可思議，菩提的妙果，哪裡是心能夠議論的？如《華嚴經》所說，最初發心便成就正覺，與微塵數法界的眾生為眷屬。所以知道果報不可思議。須菩提（Subhuti）問……下面是第二週重新解說。般若或許是爲了後來的人，或許是爲了鈍根的人。文義也有三種假立。首先從問句開始到『福德多』，說明體性。其次從『佛可以色身見』到『前偈辨名』，辨別名稱。最後從『如來不以具足相故』到『壽者見』，說明作用，都是無所有。就體性中辨別三種假立。首先是受假（假名安立的接受者），其次是名假（假名安立的名稱），最後是法假（假名安立的法）。受是人，人即有名，此人之與名有能成之法。三種假立是立法，為什麼用三種假立來解釋無所有呢？三種假立既是立法，也是壞法。現在想要說明無所有，所以需要將來。

【English Translation】 English version: Often, there are nagas (dragons) and devas (heavenly beings) surrounding it, like the residence of an emperor. People respect and value it, and devas make offerings here, for this is a stupa (a mound-like or hemispherical structure containing relics). They respectfully pay homage, scattering incense and flowers as offerings. This is the fifth turning away of obstacles. Originally, there are heavy karmic obstacles, but by studying prajna (wisdom), one can lighten them. Heavy sins from past lives can now be lightly endured. Being despised by others is because past sins are being eliminated. Sins arise from delusion, while blessings arise from understanding. The more blessings and understanding accumulate, the more past calamities are extinguished. Sixth, one should attain bodhi (enlightenment), which is to receive vyakarana (prediction). When sins are extinguished and understanding arises, bodhi can be attained, so the Buddha foretells it. Seventh, 'I remember in the past...' Below explains that the merit obtained by those who uphold this sutra surpasses the Buddha's past practices. During the time of Dipamkara Buddha (the Buddha of light), I first obtained anutpattika-dharma-ksanti (the acceptance of the non-arising of all phenomena). Now, those who can uphold this sutra with a mind of non-attainment obtain merit surpassing mine. Having encountered asamkhya (innumerable) Buddhas, meeting eight hundred four million trillion nayutas (a large number) of Buddhas, and making offerings without fail, the merit of that cannot compare to (the merit of upholding the sutra). A limited mind results in less merit; a vast mind results in more merit. Eighth, 'In the degenerate age...' Below explains that if one were to fully describe the merit obtained by upholding the sutra with a mind of non-attainment, people at that time would become confused, doubtful, and disbelieving. Understanding is thorough, the mind is vast, and merit will surely be boundless. Confusion and disbelief are insufficient to illuminate the true path. Ninth, the meaning is inconceivable, and the myriad practices are profoundly deep. Who can fathom the meaning? Taking non-attainment and non-possession, like this having and not having all things, as the meaning. Because taking non-prajna as the meaning of prajna, it is inconceivable. Tenth, the karmic reward is inconceivable; how can the wonderful fruit of bodhi be discussed by the mind? As the Avatamsaka Sutra says, the initial aspiration leads to perfect enlightenment, and one becomes a member of the assembly of beings in the realm of dust motes. Therefore, know that the karmic reward is inconceivable. Subhuti (one of the principal disciples of the Buddha) asks... Below is the second round of re-explanation. Prajna is perhaps for those who come later, or perhaps for those of dull faculties. The meaning also has three kinds of provisionality. First, from the question to 'much merit,' it explains the essence. Second, from 'The Buddha can be seen by his physical body' to 'distinguishing the name in the previous verse,' it distinguishes the name. Finally, from 'The Tathagata does not rely on complete characteristics' to 'the perception of a life being,' it explains the function, which is all non-possession. Within the essence, it distinguishes the three provisionalities. First is the provisionality of the receiver (the receiver established by a false name), second is the provisionality of the name (the name established by a false name), and last is the provisionality of the dharma (the dharma established by a false name). The receiver is a person, and a person has a name; this person and the name have the dharma that can accomplish it. The three provisionalities are the establishment of dharma; why use the three provisionalities to explain non-possession? The three provisionalities are both the establishment of dharma and the destruction of dharma. Now, wanting to explain non-possession, it is necessary to bring the future.

釋。若橫論破病則實是一無所有。若豎論望道即無所有而不無所有。此三假亦然能成能破故。既言假有竟何所有。既言假有何為而不有。初約釋尊因無所有。次約如來果無所有。后約菩薩化他明無所有。就因中更為三。初佛告下釋因無所有。次然燈下引證。后如是。如是下佛述。釋中又三。初明得次明失后雙釋得失。初明發心欲度眾生起弘誓願。我當滅度一切眾生。實無眾生得滅度者。此明菩薩知眾生如有何可滅。若實有眾生可度釋論云菩薩得殺眾生罪。又大品如化品佛語須菩提。諸法本有今無耶。此即責須菩提意。眾生非本時有今時無何須慰喻始行菩薩。本自無生今何可滅也。二何以故下明失。若菩薩有我人等相即非菩薩。以失明得理可知矣。所以者何下雙釋得失。無發心者故知無我即行人空計我有惑。故非菩薩。于意云何下第二引證。證中有問答。初問中即引自昔得記之解以證前說。次今答中無有法得菩提。聖心難測義推可圖。得記由於無相。無相之中即無所得也。如是如是下第三佛述如汝所說者。在因時已自無所有故。無所得菩提佛與我記。若見有法則乖菩提。何容得記無法得菩提。是故然燈佛受記無法則會理會理則向極故得記也。何以故下第二是明果無所有。有三義。初明如次證后譬。初即此是果人同如。同

【現代漢語翻譯】現代漢語譯本解釋：如果橫向地辯論破除病根，那麼實際上就是一無所有。如果縱向地期望悟道，那就是無所有而不等於沒有所有。這三種假有也是這樣，能成立也能破除。既然說是假有，究竟有什麼呢？既然說是假有，又有什麼不能有呢？最初是依據釋迦牟尼佛的因地來說明無所有，其次是依據如來果地來說明無所有，最後是依據菩薩化度他人來說明無所有。就因地中又分為三個部分。最初是『佛告』以下，解釋因地無所有。其次是『然燈』以下，引用證據。最後是『如是。如是』以下，佛陀敘述。在解釋中又分為三個部分。最初是說明獲得，其次是說明失去，然後是同時解釋得失。最初是說明發心想要度化眾生，發起弘大的誓願：『我應當滅度一切眾生，實際上沒有眾生被滅度。』這說明菩薩知道眾生如幻如化，有什麼可以滅度的呢？如果真有眾生可以度化，《釋論》說菩薩就犯了殺害眾生罪。又如《大品經·如化品》中，佛對須菩提說：『諸法本來有現在沒有嗎？』這就是責備須菩提的意思。眾生不是本來有時有現在時無，何須要安慰剛剛開始修行的菩薩呢？本來就沒有生，現在又怎麼可以滅呢？第二，『何以故』以下，說明失去。如果菩薩有我相、人相等相，就不是菩薩。以失去來說明獲得，道理就可以知道了。『所以者何』以下，同時解釋得失。沒有發心的人，就知道沒有我，就是修行人執著於我，被迷惑，所以不是菩薩。『于意云何』以下，第二是引用證據。證據中有問答。最初的提問中，就是引用過去世被授記的解釋來證明前面的說法。其次，現在的回答中，『沒有法可以得到菩提』。聖人的心難以測度，義理可以推測。被授記是因為無相。無相之中就是無所得。『如是如是』以下，第三是佛陀敘述，『如你所說』，在因地時就已經一無所有，所以沒有得到菩提，佛陀給我授記。如果認為有法，就違背了菩提，怎麼能被授記呢？沒有法可以得到菩提，因此然燈佛授記，沒有法則會合于真理，會合于真理則趨向于極致，所以被授記。『何以故』以下，第二是說明果地無所有。有三個含義。最初是說明如，其次是證明，然後是比喻。最初就是此是果地之人與如來相同，相同

【English Translation】 English version Explanation: If one argues horizontally to break down the root of the illness, then in reality, there is nothing at all. If one aspires vertically towards enlightenment, then it is 'nothing' but not equivalent to 'no thing'. These three provisional existences are also like this, capable of establishing and refuting. Since it is said to be provisional existence, what ultimately exists? Since it is said to be provisional existence, what is there that cannot exist? Initially, it explains 'no thing' based on Shakyamuni Buddha's (釋迦牟尼佛) causal stage. Secondly, it explains 'no thing' based on the Tathagata's (如來) fruition stage. Finally, it explains 'no thing' based on the Bodhisattva's (菩薩) transformation of others. Within the causal stage, it is further divided into three parts. Initially, from 'The Buddha said' onwards, it explains the 'no thing' of the causal stage. Secondly, from 'Dipankara' (然燈) onwards, it cites evidence. Finally, 'Thus, thus' onwards, the Buddha narrates. Within the explanation, it is further divided into three parts. Initially, it explains attainment; secondly, it explains loss; and then, it explains both attainment and loss simultaneously. Initially, it explains the aspiration to liberate sentient beings, making great vows: 'I shall liberate all sentient beings, but in reality, there are no sentient beings being liberated.' This explains that the Bodhisattva knows that sentient beings are like illusions, so what can be liberated? If there truly were sentient beings to be liberated, the Shastra says that the Bodhisattva would commit the sin of killing sentient beings. Also, in the Mahaprajnaparamita Sutra, in the chapter on 'Illusions', the Buddha said to Subhuti (須菩提): 'Do all dharmas originally exist and now not exist?' This is to rebuke Subhuti's intention. Sentient beings are not originally existent at one time and non-existent at another time, so why is it necessary to comfort newly practicing Bodhisattvas? Originally, there was no birth, so how can there be extinction now? Secondly, from 'Why is that?' onwards, it explains loss. If a Bodhisattva has the characteristics of self, person, etc., then they are not a Bodhisattva. Using loss to explain attainment, the principle can be understood. From 'What is the reason?' onwards, it explains both attainment and loss simultaneously. Those who have not generated the aspiration know that there is no self, which means that practitioners are attached to the self and are deluded, so they are not Bodhisattvas. From 'What do you think?' onwards, the second is citing evidence. Within the evidence, there are questions and answers. Initially, in the question, it cites the explanation of being prophesied in the past to prove the previous statement. Secondly, in the current answer, 'There is no dharma by which to attain Bodhi'. The minds of the sages are difficult to fathom, but the meaning can be inferred. Being prophesied is due to non-appearance. Within non-appearance, there is no attainment. From 'Thus, thus' onwards, the third is the Buddha's narration, 'As you say', at the causal stage, there was already nothing at all, so without attaining Bodhi, the Buddha prophesied me. If one believes there is a dharma, then it goes against Bodhi, so how can one be prophesied? There is no dharma by which to attain Bodhi, therefore Dipankara Buddha (然燈佛) prophesied, no dharma will converge with truth, converging with truth will lead to the ultimate, so one is prophesied. From 'Why is that?' onwards, the second is explaining that there is no thing in the fruition stage. There are three meanings. Initially, it explains 'as it is'; secondly, it proves; and then, it uses a metaphor. Initially, this is the person in the fruition stage being the same as the Tathagata, the same

如故無所有。諸法性空理無乖異謂之為如。會如解極故名如來也。若有人言如來得菩提下。若有說如來得菩提者。此人俗間語非理言也。實無有法得菩提佛人也。菩提道也。既無人法誰得菩提。無實無虛者是非。既盡則會菩提。菩提之中不見是非。非實即無是非虛即無非也。是故如來說一切法下第二證如來無所有。如來在一切數故。凡夫違一切法為邪。聖人順一切法為正。正即覺悟故皆佛法矣。譬如身長大下第三說非果而果。直舉人身類上諸法。緣假故長大無性即非身。既非般若為般若者寧不以非身為身耶。若菩薩作是言下第三明菩薩化他無所有　初明化人次引佛說為證后明嚴土。初滅度眾生不名菩薩。元無眾生橫見眾生見。即乖道非菩薩也。何以故下釋菩薩自無何有眾生二是故佛說下引證無菩薩亦無眾生。一切法都無我人也。三若菩薩言莊嚴佛土者。虛襟進道嚴土濟物。濟物之行方便慧也。解空無相謂之為慧。若言我能莊嚴國土眾生可化見惑違道。何名菩薩也。何以故如來說非莊嚴是名莊嚴者。無存於化而土自嚴也。明應住義受假竟。若菩薩通達無我法者下。第二明名假無所有。文二初通達無我。既云一切法皆無所有。何名菩薩。今實無一切諸法。而今言菩薩但有其名。今明此名亦無所有故。何名此為菩薩。通達諸

【現代漢語翻譯】現代漢語譯本『如』是說本來就什麼都沒有。諸法的自性是空，這個道理沒有矛盾差異，就叫做『如』。領會『如』，理解到極致，所以叫做『如來』(Tathagata，佛的稱號之一)。『若有人言如來得菩提』以下，如果有人說如來證得了菩提(Bodhi，覺悟)，這個人說的就是世俗之語，不是真理。實際上並沒有什麼法可以讓人證得菩提成佛。菩提就是道。既然沒有人，也沒有法，誰又能證得菩提呢？『無實無虛』就是沒有是非。既然一切都已窮盡，就能領會菩提。在菩提之中，看不到是非。『非實』就是沒有『是』，『非虛』就是沒有『非』。所以如來說『一切法』以下，這是第二點，證明如來一無所有。如來存在於一切事物之中。凡夫違背一切法，所以是邪惡的。聖人順應一切法，所以是正義的。正義就是覺悟，所以一切都是佛法。『譬如身長大』以下，這是第三點，說明非果而果。直接用人的身體來比喻上面的諸法。因為因緣和合而虛假存在，所以長大，沒有自性，也就是『非身』。既然不是身，那麼把非身當作身，難道不是以非身作為身嗎？『若菩薩作是言』以下，這是第三點，說明菩薩教化他人時一無所有。首先說明教化他人，然後引用佛說作為證明，最後說明莊嚴國土。首先，度化眾生卻不認為自己度化了眾生，這不叫菩薩。本來就沒有眾生，卻橫生出有眾生的見解，這就是違背了正道，不是菩薩。『何以故』以下，解釋菩薩自己都沒有，哪裡來的眾生？所以佛說以下，引用佛說來證明既沒有菩薩，也沒有眾生。一切法都沒有我相和人相。『若菩薩言莊嚴佛土者』，虛心精進修道，莊嚴國土，救濟萬物。救濟萬物的行為就是方便和智慧。理解空性和無相就叫做智慧。如果說『我能莊嚴國土，眾生可以被教化』，這就是見解上的迷惑，違背了正道，怎麼能叫做菩薩呢？『何以故如來說非莊嚴是名莊嚴者』，不執著于教化，而國土自然莊嚴。說明應該安住于義理，接受假名。『若菩薩通達無我法者』以下，第二點說明名稱是虛假的，一無所有。分為兩部分，首先是通達無我。既然說一切法都是一無所有，那還叫什麼菩薩呢？現在實際上沒有一切諸法，而現在說菩薩，只是一個名稱而已。現在說明這個名稱也是一無所有，所以說『何名此為菩薩』。通達諸法

【English Translation】 English version 'Suchness' (Tathata) is like having nothing at all. The nature of all dharmas is emptiness, and this principle has no contradiction or difference, which is called 'Suchness'. Understanding 'Suchness' and comprehending it to the extreme is why it is called 'Tathagata' (Thus Come One, one of the titles of the Buddha). If someone says, 'The Tathagata attained Bodhi' (Enlightenment), this person speaks in worldly terms and not according to the truth. In reality, there is no dharma that can be attained to become a Buddha. Bodhi is the path. Since there is no person and no dharma, who can attain Bodhi? 'Neither real nor unreal' means there is no right or wrong. Since everything is exhausted, one can comprehend Bodhi. In Bodhi, there is no seeing of right or wrong. 'Not real' means there is no 'right', and 'not unreal' means there is no 'wrong'. Therefore, the Tathagata says 'all dharmas' below, which is the second point, proving that the Tathagata has nothing. The Tathagata exists in all things. Ordinary people violate all dharmas, so they are evil. Sages comply with all dharmas, so they are righteous. Righteousness is enlightenment, so everything is the Buddha Dharma. Like the growth of the body below, this is the third point, explaining non-result as result. Directly using the human body to compare with the above dharmas. Because of the aggregation of conditions and false existence, it grows, has no self-nature, which is 'non-body'. Since it is not a body, then treating a non-body as a body, isn't it taking a non-body as a body? If a Bodhisattva says this below, this is the third point, explaining that when a Bodhisattva teaches others, they have nothing. First, explain teaching others, then quote the Buddha's words as proof, and finally explain adorning the Buddha land. First, liberating sentient beings but not thinking that one has liberated sentient beings is not called a Bodhisattva. Originally, there are no sentient beings, but one falsely creates the view of sentient beings, which violates the right path and is not a Bodhisattva. Why is this so below? Explaining that the Bodhisattva themselves have nothing, so where do sentient beings come from? Therefore, the Buddha says below, quoting the Buddha's words to prove that there is neither Bodhisattva nor sentient beings. All dharmas have no self-image or person-image. If a Bodhisattva says they adorn the Buddha land, they should cultivate the path with a humble and diligent mind, adorn the land, and save all things. The act of saving all things is skillful means and wisdom. Understanding emptiness and non-form is called wisdom. If one says, 'I can adorn the Buddha land, and sentient beings can be taught', this is delusion in view, violating the right path, so how can one be called a Bodhisattva? Why does the Tathagata say that non-adornment is called adornment? Not being attached to teaching, and the land naturally becomes adorned. Explaining that one should abide in the meaning of the teaching and accept the false name. If a Bodhisattva understands the dharma of no-self below, the second point explains that names are false and that there is nothing. Divided into two parts, first is understanding no-self. Since it is said that all dharmas are nothing, then what is called a Bodhisattva? Now, in reality, there are no dharmas, but now saying Bodhisattva is just a name. Now explaining that this name is also nothing, so it is said, 'What is this called a Bodhisattva?' Understanding all dharmas

法無我等相故名菩薩。真菩薩故。所以能通達無我。二立真解。通達非偽真菩薩也。名假竟。五眼下第三明法假無所有。即上如來悉知見是人。其文又三。初明智慧。次明心。后明功德。法雖多不過功德智慧二種嚴。心為其體故備空也。此是初明智慧空。智慧雖多不過五眼。舊云肉眼見障內。天眼見障外。慧眼見真。法眼見俗。佛眼通知內外法。今言但是一智差別說之故有五耳。釋論云。法眼知聲聞緣覺等法故名法眼。是以知俗名法眼。然此中本明智慧空而直辨五眼。不言其空者意現於后。后既將智體心空。智寧不空。后明功德空。前智豈不空。以前明智有後明功德無。無有雖殊致不乖也。二恒河中去是明心無所有。以舉恒沙等來。為欲校量取心明其空耳。如來說心皆為非心。只以非心為心此與前不異。五眼照。理無不周備。舉色心收境盡矣。三世不可得說非心名心。何者以三世心無性可得故。可從緣而生心也。三若人滿三千七寶佈施下明功德無所有。明福有實。此即有量豈得多耶。以無福為福故多也。金玉無性故可積滿三千。福德無實則可曠施而多心之無性。惑滅解生也。法假竟佛可以色身見下第二明經名。初名次行。名中有三初身相次說法後福多。色身者法身如空月。色身若水像。世間之色無實可睹。尋其本實即

【現代漢語翻譯】現代漢語譯本因為通達法無我等相，所以稱為菩薩（Bodhisattva，覺有情）。因為是真正的菩薩，所以能夠通達無我。這是建立在真正的理解之上，通達的不是虛假的菩薩。以上是『名假』的解釋。從『五眼』開始，第三部分闡明『法假』無所有，即上面所說的如來完全知見這個人。這段經文又分為三部分：首先闡明智慧，其次闡明心，最後闡明功德。法雖然多，但不過是功德和智慧兩種莊嚴，心是其本體，所以具備空性。這是首先闡明智慧空。智慧雖然多，但不過是五眼（Five Eyes）的差別。舊的說法是，肉眼（Flesh Eye）見障內，天眼（Heaven Eye）見障外，慧眼（Wisdom Eye）見真，法眼（Dharma Eye）見俗，佛眼（Buddha Eye）通知內外法。現在說這只是一種智慧的差別，所以才有五眼的說法。《釋論》說，法眼知聲聞（Śrāvaka，聲聞乘）緣覺（Pratyekabuddha，緣覺乘）等法，所以稱為法眼。因此，知俗名為法眼。然而，這裡本來闡明智慧空，卻直接辨析五眼，不直接說其空，意圖在後面顯現。後面既然將智體心空，智慧難道不空嗎？後面闡明功德空，前面的智慧難道不空嗎？前面闡明智慧有，後面闡明功德無，有和無雖然不同，但道理不相悖。『二恒河中去』是闡明心無所有。以舉恒河沙等來，是爲了校量取心，闡明其空性。如來說心皆為非心，只以非心為心，這與前面沒有不同。五眼照，道理沒有不周備的。舉色心就收攝了所有境界。三世不可得，說非心為心。為什麼呢？因為三世心沒有自性可以得到，所以可以從因緣而生心。『三若人滿三千七寶佈施下』是闡明功德無所有。闡明福有實，這就有量，怎麼能算多呢？以無福為福，所以多。金玉無自性，所以可以積累滿三千。福德無實，則可以廣施而多，心的無自性，惑滅解生。『法假竟佛可以色身見下』第二部分闡明經名。先說名，再說行。名中有三：首先是身相，其次是說法，然後是福多。色身者，法身如空中的月亮，色身如水中的月亮倒影。世間的色無實可睹，尋其本實即是空。

【English Translation】 English version Because of understanding that dharmas are without self and other characteristics, they are called Bodhisattvas (Bodhisattva, sentient beings seeking enlightenment). Because they are true Bodhisattvas, they are able to understand non-self. This is established upon true understanding, not understanding false Bodhisattvas. The above is the explanation of 'name as provisional'. Starting from 'Five Eyes', the third part elucidates 'dharma as provisional' is without ownership, which is what the Tathagata (Tathāgata, 'Thus Gone One') fully knows and sees about this person mentioned above. This passage is further divided into three parts: first, it elucidates wisdom; second, it elucidates mind; and third, it elucidates merit. Although there are many dharmas, they are nothing more than the adornments of merit and wisdom. The mind is its essence, so it possesses emptiness. This is the initial elucidation of the emptiness of wisdom. Although there are many kinds of wisdom, they are nothing more than the differences of the Five Eyes (Five Eyes). The old saying is that the Flesh Eye (Flesh Eye) sees within obstacles, the Heaven Eye (Heaven Eye) sees beyond obstacles, the Wisdom Eye (Wisdom Eye) sees truth, the Dharma Eye (Dharma Eye) sees the mundane, and the Buddha Eye (Buddha Eye) knows all internal and external dharmas. Now it is said that this is only a difference in wisdom, so there are the Five Eyes. The Śāstra says that the Dharma Eye knows the dharmas of Śrāvakas (Śrāvaka, Hearers) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), so it is called the Dharma Eye. Therefore, knowing the mundane is called the Dharma Eye. However, this section originally elucidates the emptiness of wisdom, but directly analyzes the Five Eyes without directly stating their emptiness, intending to reveal it later. Since the essence of wisdom and mind is emptied later, isn't wisdom also empty? Since merit is emptied later, isn't the previous wisdom also empty? The previous elucidation of the existence of wisdom and the later elucidation of the non-existence of merit, although existence and non-existence are different, the principles are not contradictory. 'Two Ganges Rivers away' elucidates that the mind is without ownership. Raising the example of Ganges sands is to measure and take the mind, elucidating its emptiness. The Tathagata says that all minds are non-minds, only taking non-mind as mind, which is no different from before. The Five Eyes illuminate, and no principle is not fully covered. Mentioning form and mind encompasses all realms. The three times are unattainable, saying that non-mind is mind. Why? Because the minds of the three times have no self-nature to be obtained, so the mind can arise from conditions. 'Three if people fill three thousand seven treasures almsgiving below' elucidates that merit is without ownership. Elucidating that blessings are real, then there is a limit, how can it be considered much? Taking non-blessing as blessing, therefore it is much. Gold and jade have no self-nature, so they can be accumulated to fill three thousand. Merit is unreal, then it can be widely given and much, the mind's non-self-nature, delusion extinguished and understanding arises. 'Dharma as provisional ends, the Buddha can be seen with a physical body below' The second part elucidates the name of the sutra. First, the name is mentioned, then the practice. There are three aspects in the name: first, the physical characteristics; second, the teaching of the Dharma; and third, the abundance of blessings. The physical body is like the moon in the sky, and the physical body is like the reflection of the moon in the water. The form of the world is unreal and cannot be seen, and its original essence is emptiness.

法身也。慧為萬善之主施為眾行之首。總為丈六金容別則眾相。云娑婆隨現則為相豈。可一方盡極。我當有所說法下第二明說法又二。初正對上名。道成應出說法化人。謬傳毀聖名為謗佛。無法可說是名說法。故傳說法之意向言無說。非杜默不語但無存而說。即說滿天下無乖法理之過也。佛得菩提下第二明習應。有問答前應后習佛人也菩提道也。佛得道故說以示人。而言無法可說未審得道不。答中乃至無有少法可得。相盡虛通謂之菩提。菩提無相有何可得。寂滅無得道之至也。是法平等下結成菩提義也。人無貴賤法無好醜。平等菩提義也無我無人修一切善者即是修義。夫形端故影直聲和則響順。忘我人而修因必克無相之菩提。所言善法者人既不有善何得實耶。善是離惡之名法是軌持之義。三千世界中山王七寶下第三明福多。聚寶有盡妙解無窮。一偈法寶勝無量珍也。我當度眾生下。菩提無得為果故以忘言而說。勿謂如來見眾生可度。若見有眾生則為我見何謂如來。但說假名我耳。非實我。而凡夫者聞說假名不達言旨以為實我。如來說非凡夫者。凡夫不實故可化而成佛也。可以三十二相觀如來下二辨行就。文有五。一正觀問二邪答三佛難四領解五佛舉正義為釋。初以問疑者謂眾生是有可化而聖。法身不無可以妙相而期。

【現代漢語翻譯】現代漢語譯本：法身（Dharmakaya，佛的法性之身）。智慧是萬善之主，施行是眾行之首。總的來說是丈六金身（佛像的標準尺寸），分別來說則是各種相好。如果說在娑婆世界（Saha World，我們所居住的這個世界）隨緣顯現，那麼相好怎麼可能在一個地方完全展現呢？我應當有所說法（Dharma，佛法）。下面第二部分說明說法，又分為兩部分。首先是正對前面所說的：道成之後應當出世說法，教化世人。錯誤地傳達佛法，詆譭聖人，就叫做誹謗佛法。沒有固定的法可以宣說，這才是真正的說法。所以，傳達說法的意義在於說明『無說』。並非是沉默不語，而是不執著于任何固定的說法而說。這樣，即使說法傳遍天下，也不會有違背佛法真理的過失。『佛得菩提（Bodhi，覺悟）』，下面第二部分說明學習和證悟的相應。這裡有問答，先是證悟，后是學習。佛是覺悟的人，菩提是覺悟的道路。佛因為證得了菩提，所以才說法來開示世人。如果說『沒有固定的法可以宣說』，那麼怎麼知道佛是否證得了菩提呢？回答說：乃至沒有絲毫的法可以獲得。相盡而虛空通達，就叫做菩提。菩提沒有固定的相，有什麼可以獲得呢？寂滅而無所得，是證得菩提的極致。『是法平等』，下面總結菩提的意義。人沒有貴賤之分，法沒有好壞之別，這就是平等的菩提的意義。沒有我相（belief in a personal self），沒有人相（belief in other selves），修一切善行，這就是修行菩提的意義。如果形體端正，影子自然正直；聲音和諧，迴響自然順暢。忘卻我相和人相而修行，必定能夠證得無相的菩提。所說的善法，既然沒有『我』的存在，善又怎麼能是真實的呢？善是與惡相對的概念，法是規範和保持的意思。三千大千世界（Three Thousand Great Thousand Worlds）中的須彌山（Mount Sumeru）和七寶（Seven Treasures），下面第三部分說明福德之多。聚集寶物有窮盡的時候，精妙的理解佛法是無窮無盡的。一個偈頌（Gatha，佛經中的詩句）的法寶，勝過無量的珍寶。『我當度眾生』，菩提以無所得為結果，所以用忘言的方式來說法。不要認為如來（Tathagata，佛的稱號）看見有眾生可以度化。如果認為有眾生可以度化，那就是有了我見（belief in a personal self），又怎麼能稱為如來呢？只是假名為『我』而已，並非真實的『我』。而凡夫（ordinary people）聽到假名，不理解其中的含義，以為是真實的我。如來說，非凡夫者，因為凡夫不是真實的，所以可以被教化而成為佛。『可以三十二相（Thirty-two Marks of a Great Man）觀如來』，下面第二部分辨別修行和成就。文中有五個部分：一是正觀的提問，二是錯誤的回答，三是佛的詰難，四是領悟理解，五是佛舉出正確的意義來解釋。首先，提問的人心存疑惑，認為眾生是有，可以被教化；而聖人的法身不是空無，可以用妙相來期望。

【English Translation】 English version: Dharmakaya (法身): The Dharma body of the Buddha. Wisdom is the master of all virtues, and practice is the head of all actions. Generally speaking, it refers to the sixteen-foot golden body (丈六金身, the standard size of a Buddha statue), and specifically, it refers to various auspicious marks (相好). If it is said that it manifests according to conditions in the Saha World (娑婆世界, the world we live in), how can the auspicious marks be fully displayed in one place? I should expound the Dharma (說法). The second part below explains the Dharma, which is divided into two parts. The first is directly addressing what was said earlier: After enlightenment is achieved, one should come into the world to expound the Dharma and teach sentient beings. To wrongly convey the Dharma and slander the saints is called defaming the Buddha. There is no fixed Dharma to expound; this is the true Dharma. Therefore, the meaning of conveying the Dharma lies in explaining 'no-speaking'. It is not about being silent, but about not clinging to any fixed teachings while speaking. In this way, even if the Dharma is spread throughout the world, there will be no fault of violating the truth of the Dharma. 'The Buddha attained Bodhi (菩提)' The second part below explains the correspondence between learning and realization. There are questions and answers here, first enlightenment, then learning. The Buddha is an enlightened person, and Bodhi is the path to enlightenment. Because the Buddha attained Bodhi, he expounds the Dharma to enlighten sentient beings. If it is said that 'there is no fixed Dharma to expound', how do we know if the Buddha has attained Bodhi? The answer is: There is not even the slightest Dharma to be obtained. The exhaustion of form and the attainment of emptiness is called Bodhi. Bodhi has no fixed form, so what can be obtained? Nirvana and non-attainment is the ultimate attainment of Bodhi. 'This Dharma is equal' Below summarizes the meaning of Bodhi. There is no distinction between noble and lowly people, and there is no distinction between good and bad Dharma. This is the meaning of equal Bodhi. Without belief in a personal self (我相), without belief in other selves (人相), cultivating all good deeds is the practice of Bodhi. If the form is upright, the shadow will naturally be straight; if the sound is harmonious, the echo will naturally be smooth. Forgetting the belief in a personal self and the belief in other selves and cultivating, one will surely be able to attain the formless Bodhi. The so-called good Dharma, since there is no 'self', how can goodness be real? Goodness is a concept relative to evil, and Dharma is the meaning of regulating and maintaining. Mount Sumeru (須彌山) and the Seven Treasures (七寶) in the Three Thousand Great Thousand Worlds (三千大千世界), the third part below explains the abundance of merit. Accumulating treasures has an end, but the subtle understanding of the Dharma is endless. A Gatha (偈頌, verse in Buddhist scriptures) of Dharma treasure is better than immeasurable treasures. 'I shall liberate sentient beings' Bodhi takes non-attainment as the result, so it expounds the Dharma in a way that forgets words. Do not think that the Tathagata (如來, title of the Buddha) sees sentient beings who can be liberated. If you think that there are sentient beings who can be liberated, then you have a belief in a personal self (我見), how can you be called a Tathagata? It is just a false name 'I', not a real 'I'. Ordinary people (凡夫) hear the false name and do not understand its meaning, thinking it is a real self. The Tathagata says, not ordinary people, because ordinary people are not real, so they can be taught and become Buddhas. 'Can the Tathagata be viewed by the Thirty-two Marks of a Great Man (三十二相)' The second part below distinguishes practice and achievement. There are five parts in the text: first, the question of correct view, second, the wrong answer, third, the Buddha's refutation, fourth, the understanding, and fifth, the Buddha gives the correct meaning to explain. First, the questioner has doubts, thinking that sentient beings exist and can be taught; and the Dharma body of the saint is not empty, and can be expected with auspicious marks.

故問之也。次邪答者。聽者實爾用三十二相是如來也。三難。輪王是佛即以近事質之令其自解。四信解。不應。時情謂然我解不爾。五佛舉正釋者。五色煥眼而非形。八音盈耳而非聲。偏謬為邪愚邪隔不見也。若作念下第三功用無所有。即是有不斷滅義。有因有果一切宛然。即是般若方便用。論云得般若氣分故有居空涉有之用。無復滯閡。此下去不說諸法斷滅就文有二。初果次因。有義雖多不過因果。明果中二。初誡次明有。汝莫作念誡也。勿言諸法一向無所有。故謂不以具足相得菩提。不偏在色聲故向言非。非不身相故復言是也。發阿耨下第二明因亦二。前誡后明有。莫起斷滅。相盡寂滅故不有。道王十方非謂無。應畢而謝即不常。感至隨現故不斷體閤中道軌物之式。限之一方豈不謬哉。若人滿恒沙七寶下結般若成忍。就文復三。初明體道成忍之行無所有。次明體道證忍之人無所有。三明體道行忍之用無所有。以行成人人故有用備明無所有。就忍行中先校量。次若復有人下明成忍之行無所有。忘我則忍成超出故勝也。白佛下第二明體道證忍之人無所有。初明因人不受。后明果人不受。初明因中有問答。乃云不受亦不受。受其報種已名貪著。無存我人邪染何生次若來若去下明果人不受。若言從真如實際中來。善逝自及

【現代漢語翻譯】現代漢語譯本所以才這樣問他。其次是回答的人。聽眾確實認為具備三十二相（Thirty-two Marks of a Great Man）的就是如來（Tathagata）。三次詰難。如果輪王（Chakravarti）就是佛，就用近事來質問他，讓他自己解釋。四是信解。不應該這樣。當時的情形是這樣認為，我的理解不是這樣。五是佛舉出正確的解釋：五彩繽紛的光芒照耀眼睛，但不是具體的形狀；各種聲音充滿耳朵，但不是真實的聲音。偏頗謬誤就是邪見，愚昧邪惡就會被隔絕而看不見。如果產生『無所有』的念頭，這是第三種功用，即是有不斷滅的意義。有因有果，一切都清清楚楚，這就是般若（Prajna）方便的運用。《論》中說，得到般若的氣息，所以有居於空而涉入有的作用，不再有滯礙。下面不再說諸法斷滅，從文義上有兩個方面：首先是果，其次是因。意義雖然很多，但也不過是因果。闡明果中有兩個方面：首先是告誡，其次是闡明有。『你不要產生這樣的念頭』，這是告誡。不要說諸法一概無所有，所以說不以具足相而得菩提（Bodhi）。不偏執於色聲，所以說『非』。並非不是身相，所以又說『是』。發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta）以下，第二是闡明因，也有兩個方面：前面是告誡，後面是闡明有。不要生起斷滅的念頭。相盡寂滅，所以說『不有』。道王十方，不是說沒有。應該終結而告別，就不是常。感應到來，隨之顯現，所以不是斷。體閤中道，是規範事物的模式。侷限於一方，難道不是謬誤嗎？如果有人用滿恒河沙（Ganges River sand）的七寶（Seven Treasures）以下，總結般若成就忍辱。從文義上分為三個方面：首先是闡明體道成就忍辱的修行是無所有；其次是闡明體道證得忍辱的人是無所有；第三是闡明體道行忍辱的用是無所有。因為以修行成就人，人所以有用，完備地闡明無所有。在忍辱的修行中，首先是校量，其次是『若復有人』以下，闡明成就忍辱的修行是無所有。忘掉我，那麼忍辱就成就，超出一切，所以是殊勝的。白佛（Buddha）以下，第二是闡明體道證得忍辱的人是無所有。首先是闡明因地的人不接受，後面是闡明果地的人不接受。首先是闡明因地中有問答。乃至於說不接受也是不接受。接受了它的報應種子，就已經叫做貪著。沒有存留我人，邪染從哪裡產生？其次是『若來若去』以下，闡明果地的人不接受。如果說從真如實際（Tathata）中來，善逝（Sugata）自己以及

【English Translation】 English version Therefore, he asked him. Next is the one who answers. The listeners truly believe that the one with the thirty-two marks (Thirty-two Marks of a Great Man) is the Tathagata (Tathagata). Three challenges. If the Chakravarti (Chakravarti) is the Buddha, then use a close attendant to question him, let him explain it himself. Four is faith and understanding. It should not be so. The situation at the time was that they thought so, but my understanding is not so. Five is that the Buddha gives the correct explanation: The colorful light illuminates the eyes, but it is not a concrete shape; various sounds fill the ears, but they are not real sounds. Bias and error are wrong views, and ignorance and evil will be isolated and invisible. If the thought of 'nothingness' arises, this is the third function, which is the meaning of continuous non-cessation. There is cause and effect, and everything is clear, which is the application of Prajna (Prajna) convenience. The Treatise says that because one obtains the breath of Prajna, one has the function of dwelling in emptiness and entering into existence, without any hindrance. Below, it no longer speaks of the annihilation of all dharmas. From the meaning of the text, there are two aspects: first is the fruit, and second is the cause. Although there are many meanings, they are nothing more than cause and effect. Clarifying the fruit has two aspects: first is admonishment, and second is clarifying existence. 'Do not have such a thought', this is admonishment. Do not say that all dharmas are entirely non-existent, so it is said that one does not attain Bodhi (Bodhi) by possessing all the marks. Not being biased towards form and sound, so it is said 'not'. It is not that it is not a physical form, so it is said 'is' again. From the arising of Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta) onwards, the second is to clarify the cause, which also has two aspects: the first is admonishment, and the second is clarifying existence. Do not give rise to the thought of annihilation. The exhaustion of form and the extinction of silence, so it is said 'non-existence'. The King of the Way in the ten directions, it is not said that there is nothing. It should end and bid farewell, so it is not constant. When the response arrives, it appears accordingly, so it is not cut off. The body combines with the Middle Way, which is the model for regulating things. Confined to one side, is it not a fallacy? If someone uses the seven treasures (Seven Treasures) filling the Ganges River sand (Ganges River sand) below, it concludes that Prajna achieves forbearance. From the meaning of the text, it is divided into three aspects: first, it clarifies that the practice of embodying the Way and achieving forbearance is non-existent; second, it clarifies that the person who embodies the Way and attains forbearance is non-existent; third, it clarifies that the function of embodying the Way and practicing forbearance is non-existent. Because one achieves a person through practice, and the person therefore has a function, it comprehensively clarifies non-existence. In the practice of forbearance, first is comparison, and second is 'If there is another person' below, it clarifies that the practice of achieving forbearance is non-existent. Forgetting oneself, then forbearance is achieved, surpassing everything, so it is superior. To the Buddha (Buddha) below, the second is to clarify that the person who embodies the Way and attains forbearance is non-existent. First, it clarifies that the person in the causal stage does not accept, and later it clarifies that the person in the fruit stage does not accept. First, it clarifies that there is a question and answer in the causal stage. Even to the point of saying that not accepting is also not accepting. Accepting its seed of retribution is already called attachment. Without retaining self and others, where does evil arise from? Next is 'If coming or going' below, it clarifies that the person in the fruit stage does not accept. If it is said to come from Suchness (Tathata), the Well-Gone One (Sugata) himself and

化人去至涅槃。皆是不解佛所說義。如來道蔭之主。世界權應之宅。眾生慈育之子。舉此三事大旨彰矣。無來無去。故名如來。解極會如體無方所。緣至物見來無所從感畢為隱。亦何所去也。若三千碎塵下第三明體道行忍之用有四。初明碎塵用二碎界用。三碎合相用四碎諸見用。以微塵成世界有合。世界有合故起見。見者即失。謂有此四妄想得者非見為見。乃至非塵為塵為得。此四並是般若用。塵界等是依報。見是正報。合通色心。即此下是碎塵用。善男子並是大行。同華嚴中說佛說非微塵為微塵。次三千下明成世界用。微塵非實故可碎而為多。世界非有則可假借而成也。三一合相下破一合相。以非合為合故是不可說。只復言是合。此復非復是故假名說合。何為而非合以非合為合竟何有合。大經四句皆不可說。有因緣故亦可得說。今亦無合假說合耳。中論大品皆破合。當知無合今經中說合順俗假說耳。凡夫貪著其事不知事即理。理無所有即是事無所有。何故非世界名世界。若是實有即應一性合不可分。假眾生名一無合可得。假名無體不可實說。疑惑則凡夫貪著故計實。四佛說我見下明破諸見用。凡夫謂諸見決定是見。今佛說非見以本來無所有。諸見非實可改為正。眾生虛假從凡至聖。正說意。從發菩提去第三流通假。

【現代漢語翻譯】現代漢語譯本化人去至涅槃（nirvana）。都是不理解佛所說真義的人。如來（Tathagata）是庇護眾生的道蔭之主，是世界權衡應變的居所，是慈悲養育眾生的父母。這三件事的大旨已經彰顯。無來無去，所以名為如來（Tathagata）。理解到極致，就會領會到如來之體沒有固定的處所。因緣聚合，事物顯現，來時沒有從哪裡來；因緣消散，事物隱沒，又何曾去往哪裡呢？如果將三千大千世界碎為微塵，以下第三段說明體道行忍的作用有四種：一是說明碎微塵的作用，二是碎世界的作用，三是碎合相的作用，四是碎除各種見解的作用。因為微塵聚合而成世界，世界有聚合，所以產生見解。產生見解就迷失了。認為有這四種虛妄的想法，得到者並非真見，而是以非見為見，甚至以非塵為塵，以為得到了。這四種都是般若（Prajna）的作用。塵、界等是依報，見是正報，聚合貫通色心。以下就是碎微塵的作用。善男子，這些都是大行。如同《華嚴經》中所說，佛說非微塵為微塵。其次，『三千下』說明形成世界的作用。微塵不是真實的，所以可以破碎成更多。世界不是實有的，所以可以假借而成。『三一合相下』破除一合相。因為以非合為合，所以是不可說的。只能說是合。這個合又不是真正的合，所以假名為合。為什麼說不是真正的合呢？因為以非合為合，最終哪裡會有合呢？《大經》四句都不可說。因為有因緣，所以也可以說。現在也沒有真正的合，只是假說為合罷了。《中論》、《大品般若經》都破斥合。應當知道沒有真正的合，現在經中所說的合只是順應世俗的假說罷了。凡夫貪著於事物，不知道事物就是理，理無所有，事物也就無所有。為什麼不是世界而名為世界呢？如果是真實存在的，就應該是一體不可分割的。假借眾生的名義為一體，沒有真正的合可以得到。假名沒有實體，不可真實地說。疑惑，就是凡夫貪著，所以執著為實有。四、佛說我見下，說明破除各種見解的作用。凡夫認為各種見解是確定的見解。現在佛說非見，因為本來就一無所有。各種見解不是真實的，可以改變為正見。眾生是虛假的，從凡夫到聖人。這是正說的意旨。從發菩提心開始，是第三段流通的假說。

【English Translation】 English version Those who, having been transformed, go to Nirvana (Nirvana), all misunderstand the meaning of what the Buddha said. The Tathagata (Tathagata) is the master of the shade of the Way, sheltering beings, the abode of the world's expedient responses, and the parent who compassionately nurtures all beings. The main points of these three matters are clearly revealed. Without coming and without going, hence the name Tathagata (Tathagata). Understanding to the extreme, one will realize that the Tathagata's essence has no fixed location. When conditions gather, things appear, coming from nowhere; when conditions dissipate, things disappear, so where have they gone? If the three thousand great thousand worlds are broken into dust motes, the third section below explains the four functions of embodying the Way, practicing forbearance: first, explaining the function of breaking dust motes; second, the function of breaking worlds; third, the function of breaking the combined appearance; and fourth, the function of breaking all views. Because dust motes gather to form worlds, and worlds have gathering, views arise. When views arise, one becomes lost. Thinking there are these four deluded thoughts, those who 'obtain' are not seeing truly, but taking non-seeing as seeing, even taking non-dust as dust, thinking they have obtained something. These four are all the function of Prajna (Prajna). Dust, realms, etc., are dependent retributions; views are direct retributions; gathering connects both form and mind. What follows is the function of breaking dust motes. Good men, these are all great practices. As it says in the Avatamsaka Sutra, the Buddha said that non-dust is taken as dust. Secondly, 'three thousand below' explains the function of forming worlds. Dust motes are not real, so they can be broken into more. Worlds are not truly existent, so they can be provisionally formed. 'Three one combined appearance below' breaks the one combined appearance. Because non-combination is taken as combination, it is unspeakable. One can only say it is a combination. This combination is not a true combination, so it is provisionally named combination. Why is it said not to be a true combination? Because non-combination is taken as combination, where will there ultimately be combination? The four phrases of the Great Sutra are all unspeakable. Because there are conditions, they can also be spoken. Now there is no true combination, only a provisional saying of combination. The Madhyamaka-karika and the Large Perfection of Wisdom Sutra both refute combination. One should know there is no true combination; the combination spoken of in this sutra is merely a provisional saying that accords with convention. Ordinary people are attached to things, not knowing that things are principle, and when principle is without anything, things are also without anything. Why is it not a world but named a world? If it were truly existent, it should be one and indivisible. Provisionally naming beings as one, there is no true combination to be obtained. Provisional names have no substance and cannot be truly spoken. Doubt is when ordinary people are attached, so they cling to it as real. Fourth, the Buddha says 'my view below' explains the function of breaking all views. Ordinary people think that all views are definite views. Now the Buddha says non-view, because originally there is nothing at all. All views are not real and can be changed to right views. Beings are illusory, from ordinary people to sages. This is the intention of the correct teaching. Starting from the arising of Bodhicitta, it is the third section of provisional dissemination.

非止近益當時。亦乃遠傳千載。文為二初付囑次奉行。付囑又三初正付囑次校量後方法。始終既畢故指宗勸人。凡欲發心成佛凈國土化眾生。當如上所說理而生知見也。如是信解者理深未明推信為解耳。不生法相但是虛假非實法也。如來說非法相是名法相。相窮理盡明。其唯如來說言非實故應從信矣。二阿僧祇七寶下校量流通。七寶有竭四句無窮。明以無所得心指經一偈。其福勝彼有所得施。三云何為人下後方法。初標次釋。釋中有止有觀。弘通此經若為方法。須不取法相須如真如。上如是智下如是境。心境符合故得不動。不動空有等法。何以故下一偈明觀。觀諸法夢幻等。而為人說句偈有真實。及有此假有也。大品十喻一幻二焰三水月四虛空五響六干城七夢八影九映象十化。此中舉六。論本明九然流通方法不出止觀故今略舉。即止為觀故見一切皆空夢幻。即觀而止故一切夢等悉如如也。佛說是經下第二奉行流通。聞法歡喜既能信受復如說行說人如法。受者得解。般若真正之法非是有所得斷常等法。三事具足說人是佛。一切智人所說之法即中道正法般若無所得法。受者最上乘人久種三多。持戒修福三德斯備。聞不驚怖即能信解。是故歡喜。道蘊聖心待孚則彰。宿感冥構不謀而集。同聽齊悟法喜蕩心。服玩遵式永崇不朽

【現代漢語翻譯】現代漢語譯本不僅僅是眼前的利益，還能流傳到遙遠的未來。文章分為兩部分，首先是付囑（fù zhǔ，囑託），其次是奉行（fèng xíng，遵行）。付囑又分為三部分，首先是正式的付囑，其次是校量（xiào liáng，比較衡量），最後是方法。從始至終都已完畢，所以指明宗旨勸勉世人。凡是想要發心成佛，清凈國土，化度眾生，應當像上面所說的道理一樣產生認知和見解。像這樣信解的人，道理深奧尚未明瞭，姑且以相信作為理解罷了。不執著於法相（fǎ xiàng，佛法的表象），這只是虛假的，不是真實之法。如來說『非法相，是名法相』，相窮理盡就明白了。只有如來說的話不是真實的，所以應當聽從相信。二阿僧祇（ā sēng qí，梵語，意為無數）的七寶（qī bǎo，七種珍寶）用來校量流通，七寶有窮盡時，四句偈（sì jù jì，佛經中的四句詩）的功德無窮盡。說明以無所得（wú suǒ dé，不執著于任何事物）的心來指引經中的一偈，其福德勝過有所得之心的佈施。『云何為人』以下是後來的方法。首先標明，其次解釋。解釋中有止（zhǐ，停止妄念）有觀（guān，觀察實相）。弘揚流通此經應該用什麼方法？必須不執著於法相，必須如真如（zhēn rú，事物的本性）。上面是『如是智』，下面是『如是境』，心境符合所以能夠不動。不動空有等法。為什麼呢？下面一偈說明觀。觀察諸法如夢幻等，而為人說句偈有真實，以及有此假有。《大品般若經》（Dà pǐn bō rě jīng）有十個比喻，一幻，二焰，三水月，四虛空，五響，六干城，七夢，八影，九映象，十化。這裡舉了六個。論本中說明了九個，然而流通的方法不出止觀，所以現在簡略地舉出。即止就是觀，所以見到一切皆空如夢幻。即觀就是止，所以一切夢等都如如也。『佛說是經』以下是第二奉行流通。聽聞佛法歡喜，既能信受又能如所說而行，說法的人如法。接受的人得到理解。般若（bō rě，智慧）是真正之法，不是有所得、斷常（duàn cháng，斷滅與永恒）等法。三事具足，說法的人就是佛。一切智人（yī qiè zhì rén，佛）所說的法就是中道正法，般若無所得法。接受的人是最上乘（zuì shàng shèng，佛教的最高境界）的人，長久以來種下三多（sān duō，多聞、多思、多修）。持戒修福，三德具備。聽聞不驚慌恐懼，就能信解。所以歡喜。道蘊聖心，等待著誠信才能彰顯。宿世的感應暗中構成，不謀求而聚集。一同聽聞，一同領悟，法喜充滿內心。遵循儀式，永遠崇尚而不朽。

【English Translation】 English version It not only benefits the present but also transmits to the distant future. The text is divided into two parts: first, the entrustment (fù zhǔ), and second, the practice (fèng xíng). The entrustment is further divided into three parts: first, the formal entrustment; second, the comparison and measurement (xiào liáng); and third, the method. From beginning to end, everything is completed, so the purpose is pointed out to encourage people. All who aspire to awaken Buddhahood, purify the Buddha-land, and transform sentient beings should generate knowledge and understanding according to the principles mentioned above. Those who believe and understand in this way, the principles are profound and not yet clear, so let belief be taken as understanding. Not clinging to the characteristics of phenomena (fǎ xiàng), this is merely false and not the true Dharma. The Tathagata (Rúlái, Buddha) said, 'Non-characteristics of phenomena are called characteristics of phenomena.' When the characteristics are exhausted and the principles are fully understood, it becomes clear. Only the words of the Tathagata are not real, so one should follow belief. Using the seven treasures (qī bǎo) of two asamkhyas (ā sēng qí, countless) to compare and circulate, the seven treasures have an end, but the merit of the four-line verse (sì jù jì) is endless. It explains that using the mind of non-attainment (wú suǒ dé) to point to a verse in the scripture, its merit surpasses the giving with a mind of attainment. 'How to be a person' below is the later method. First, it is marked, and then explained. In the explanation, there is cessation (zhǐ) and contemplation (guān). What method should be used to promote and circulate this scripture? One must not cling to the characteristics of phenomena, and one must be like Suchness (zhēn rú). Above is 'Such wisdom,' and below is 'Such realm.' When the mind and realm are in accordance, one can be unmoving. Unmoving emptiness, existence, and other dharmas. Why? The following verse explains contemplation. Observing all dharmas as dreams and illusions, and speaking verses for people has truth, as well as this false existence. The Mahaprajnaparamita Sutra (Dà pǐn bō rě jīng) has ten metaphors: one illusion, two flames, three moon in water, four empty space, five echo, six mirage city, seven dream, eight shadow, nine mirror image, ten transformation. Here, six are mentioned. The commentary explains nine, but the method of circulation does not go beyond cessation and contemplation, so it is briefly mentioned now. Cessation is contemplation, so seeing everything as empty like dreams and illusions. Contemplation is cessation, so all dreams and so on are like Suchness. 'The Buddha said this sutra' below is the second practice and circulation. Hearing the Dharma with joy, being able to believe and practice as said, the person who speaks the Dharma is in accordance with the Dharma. The person who receives it gains understanding. Prajna (bō rě) is the true Dharma, not the Dharma of attainment, annihilation, permanence (duàn cháng), and so on. With the three things complete, the person who speaks the Dharma is the Buddha. The Dharma spoken by the All-Knowing One (yī qiè zhì rén) is the Middle Way, the correct Dharma, the Prajna of non-attainment. The person who receives it is the person of the Supreme Vehicle (zuì shàng shèng), who has long planted the three abundances (sān duō): much hearing, much thinking, and much practice. Upholding precepts and cultivating blessings, the three virtues are complete. Hearing without fear and trembling, one can believe and understand. Therefore, there is joy. The sacred heart of the Way, waiting for faith to be revealed. The karmic response of past lives secretly forms, gathering without seeking. Hearing together, understanding together, the joy of the Dharma fills the heart. Following the rituals, forever revering and imperishable.