T33n1700_金剛般若經贊述
大正藏第 33 冊 No. 1700 金剛般若經贊述
No. 1700 [cf. No. 235]
刊行金剛般若經贊述序
般若六百卷。以金剛為精髓所謂深妙玄約。群聖猶迷。非虛言也。在昔無著稟偈于彌勒。天親受旨乎賢兄。二論之出世。譬之猶雙懸日月燭照幽冥也。及法之東漸也。翻譯註疏。其類寔繁。傳說我三藏法師是常啼菩薩之後身。信乎其執破骨出髓之夙志。忘軀殉法。委運祈通。其譯諸經。托終於此法。以大呈嘉瑞及其上遷也。亦誦真文以逝。其有大因緣于般若。而獨得其宗旨者。可以見已。而於本經。最注意焉。是以疏主受旨。特述三注。曰玄記。曰贊述。曰會釋。而其直就經文為釋者。獨贊述為然。然人徒知有此書。而莫之或目也。況能研索之乎。越前藝公嘗有嘆於此。欲上梓行世。搜索四方。得五本焉。既已參互校訂之矣。念我興福更有善本。癸酉之夏。來謀之餘。余嘉其志。出一本相示。蓋學頭所歷傳。藝公大喜持去。至於季秋。再來告其仇對卒業。乞余題語。余深懼以鄙言冠祖典。不遜之罪。不可逃也。固辭不敢。乙亥之夏刻竣。復持至求予必一言。以證考訂無私。予感其篤志。且喜法之弘傳也。乃忘僣越。略敘來由。以塞其責云。
文化十二
【現代漢語翻譯】 現代漢語譯本： 《金剛般若經贊述》刊行序
六百卷般若經，以《金剛經》為精髓，可謂深奧玄妙，即使眾多聖賢也難以完全領悟，這並非虛言。從前，無著菩薩從彌勒菩薩處領受偈頌，世親菩薩接受其兄長的旨意。這兩部論著的問世，就像日月懸空，照亮幽暗。等到佛法東傳，翻譯和註釋的著作非常繁多。傳說我的三藏法師是常啼菩薩的後身，相信他懷有破骨出髓的宿願，忘卻自身，獻身於佛法，委身命運，祈求通達。他所翻譯的眾多經典，最終都寄託於此法，以大呈吉祥的徵兆，直到他圓寂昇天，也是誦讀真言而逝。由此可見，他與般若法門有極大的因緣，並且獨自領悟了其中的宗旨。因此，他對《金剛經》最為關注。所以，疏主接受旨意，特別撰寫了三部註釋，分別是《玄記》、《贊述》和《會釋》。而其中直接針對經文進行解釋的，只有《贊述》。然而，人們只知道有這本書，卻很少有人見過它，更不用說深入研究了。前藝公曾經對此感到嘆息，想要刊印此書流傳於世，於是四處搜尋，得到了五個版本。他已經將這些版本互相參照校訂過了。考慮到我興福寺還有更好的版本，癸酉年夏天，他來與我商議。我讚賞他的志向，拿出一個版本給他看。這版本是學頭所歷代相傳的。藝公非常高興地拿走了。到了季秋，他再次來告訴我校對工作已經完成，請求我題寫序言。我深怕用淺薄的言語來給祖師的經典作序，這種不遜的罪過是無法逃避的，所以堅決推辭了。乙亥年夏天，刻印完成，他又拿著書來，一定要我寫一句，以證明他的校訂沒有偏私。我被他的誠心所感動，並且也高興佛法能夠弘揚傳播，於是就忘記了僭越，簡略地敘述了事情的來由，以此來滿足他的要求。
文化十二年
【English Translation】 English version: Preface to the Publication of the Commentary on the Vajra Prajna Sutra
The six hundred fascicles of the Prajna Sutra take the Vajra Sutra as their essence, which can be described as profound and subtle. Even the multitude of sages find it difficult to fully comprehend, and this is not an exaggeration. In the past, Bodhisattva Asanga received verses from Bodhisattva Maitreya, and Vasubandhu accepted the instructions of his elder brother. The appearance of these two treatises is like the sun and moon hanging in the sky, illuminating the darkness. When the Dharma spread eastward, the translated and annotated works were numerous. It is said that my Tripitaka Master was the reincarnation of Bodhisattva Sadāprarudita (Constant Weeping), and I believe that he had the past aspiration of breaking bones to extract marrow, forgetting himself, dedicating himself to the Dharma, entrusting himself to fate, and praying for understanding. The many scriptures he translated ultimately relied on this Dharma, presenting auspicious signs until his passing and ascension, when he recited true words as he departed. From this, it can be seen that he had a great affinity with the Prajna Dharma and uniquely understood its essence. Therefore, he paid the most attention to the Vajra Sutra. Thus, the author of the commentary, receiving instructions, specially wrote three commentaries: the 'Mystical Notes' (Xuan Ji), the 'Eulogy and Commentary' (Zan Shu), and the 'Comprehensive Explanation' (Hui Shi). Among them, only the 'Eulogy and Commentary' directly explains the sutra text. However, people only know of this book's existence but have rarely seen it, let alone studied it in depth. Former Yi Gong once lamented this and wanted to publish the book to circulate it in the world, so he searched everywhere and obtained five versions. He had already cross-referenced and collated these versions. Considering that my Xingfu Temple had a better version, in the summer of Guiyou year, he came to discuss it with me. I appreciated his ambition and showed him a version. This version had been passed down through generations by the head monk. Yi Gong happily took it away. In the late autumn, he came again to tell me that the collation work had been completed and requested me to write a preface. I was deeply afraid of using shallow words to preface the classics of the patriarchs, a transgression that could not be escaped, so I firmly declined. In the summer of Yihai year, the printing was completed, and he brought the book again, insisting that I write a sentence to prove that his collation was impartial. I was moved by his sincerity and also happy that the Dharma could be propagated and spread, so I forgot my presumption and briefly narrated the origin of the matter to fulfill his request.
Culture 12
年歲在乙亥夏五日興福別室大僧都訓映謹識
刻金剛般若經贊述序
我曹眾生。從無始際。汩溺於生死海中。頭出頭沒。靡有出期。大聖世尊。憫之宣暢摩訶衍法。于中演說破有之教者。摩訶般若經。四處十六會說。而此金剛般若者。其第二處第九會說。實是覺海之要津。入道之寶戶也。是以支那日本諸大德。疏此經者。僧肇凈影等無慮數十家。本朝鏤梓行世者亦頗多矣。唯大唐慈恩窺基法師。有疏二卷。東域錄中稱讚述者。傳本邦以來。蓋千有餘年。而未梓行於世學者憾之。豈非缺乎。余同國社友丹山子法諱順藝者。天資聰敏。好學甚篤。遊學本黌。有年于茲。慨此典未現流於世。探其善本。刻苦校讎。頗延歲月。旁加邦讀。付諸剞劂氏。將上木令余作序。余雖不敏。曷不喜此典流後代布海內乎。且茲經。天臺宗祖智者大師。有疏一卷華嚴宗祖至相大師。有疏二卷。三論宗祖吉藏法師。有疏四卷。今此書。即法相宗祖基法師之所撰。則四家大乘師之疏。得此而恰完矣。竊思。我社諸子。依此經疏研尋。則一乘三乘教義。性相二宗法門。坐而得之。是余深所冀也。丹山子此舉。亦茲意耳。因不恥鄙拙。聊述開刻之事緣。以辯其簡端云爾。
維歲文化十年癸酉仲冬閏月越州香月院釋深厲志於京兆高倉
【現代漢語翻譯】 現代漢語譯本：時在乙亥年夏季五月，興福寺別院大僧都訓映恭敬地記錄。
《金剛般若經贊述序》
我們這些眾生，從無始以來，沉溺於生死苦海之中，頭出頭沒，沒有脫離之期。大聖世尊（Buddha，對佛的尊稱），憐憫我們，宣揚廣大的摩訶衍法（Mahayana，大乘佛法），其中演說破除有相之教義的，就是《摩訶般若經》（Mahaprajnaparamita Sutra）。此經在四個地方，舉行了十六次法會宣講。而這部《金剛般若經》（Vajracchedika Prajnaparamita Sutra），是第二次法會的第九次宣講。實在是覺悟之海的重要渡口，進入佛道的珍貴門戶啊！因此，支那（China，中國的古稱）、日本的諸位大德（Great virtuous monks，對有高尚品德的僧人的尊稱），註釋這部經的，像僧肇（Sengzhao）、凈影（Jingying）等，不下數十家。本朝（指日本）雕版印刷流傳於世的也很多了。只有大唐（Tang Dynasty，中國唐朝）慈恩寺窺基法師（Kuiji，玄奘的弟子）所著的疏（commentary，對佛經的註釋）二卷，在《東域錄》（Dongyu Lu，佛教目錄）中被稱為《贊述》（Zanshu），傳入本國以來，大概有一千多年了，卻未曾付梓刊行於世，學者們都引以為憾，這難道不是一種缺憾嗎？我和國社的朋友丹山子（Tanzanshi），法名順藝（Shun'gei），天資聰敏，非常好學，在本黌（指學校）遊學多年。他感慨這部經典未能流傳於世，於是探尋其善本，刻苦地進行校對，花費了不少歲月，並參考了日本的讀法，交付給雕刻工匠，將要刻在木板上，讓我為之作序。我雖然不敏，但怎能不為此經典流傳後代、遍佈海內而感到高興呢？況且這部經，天臺宗（Tiantai school，佛教宗派）的祖師智者大師（Zhiyi），有疏一卷；華嚴宗（Huayan school，佛教宗派）的祖師至相大師（Zhixiang），有疏二卷；三論宗（Sanlun school，佛教宗派）的祖師吉藏法師（Jizang），有疏四卷。現在這本書，就是法相宗（Faxiang school，佛教宗派）的祖師窺基法師所撰寫的，那麼四家大乘（Mahayana，大乘佛教）宗師的疏，得到這本書就恰好完整了。我私下認為，我們社團的諸位同仁，依據這部經疏進行研習，那麼一乘（Ekayana，佛教教義）三乘（Triyana，佛教教義）的教義，性宗（Xingzong，佛教宗派）相宗（Xiangzong，佛教宗派）的法門，就可以坐著而得到，這是我深深期望的。丹山子此舉，也是這個意思吧。因此我不顧自己的鄙陋，姑且敘述開刻的緣由，以說明其簡要之處。
時在文化十年（1813年）癸酉年仲冬閏月，越州（Etsushu）香月院（Kogetsuin）的釋深厲志於京兆（Kyoto）高倉（Takakura）。
【English Translation】 English version: Respectfully recorded by the Great Abbot Kun'ei of the Bekke (separate residence) of Kofuku-ji Temple on the fifth day of the fifth month of summer in the year of Otsu-gai.
Preface to the Carving of the Vajracchedika Prajnaparamita Sutra
We sentient beings, from beginningless time, are drowning in the sea of birth and death, emerging and submerging, with no hope of escape. The Great Sage, the World-Honored One (Buddha, a title of respect for the Buddha), took pity on us and proclaimed the vast Mahayana Dharma (Mahayana Buddhism), among which he expounded the teaching of breaking through the existence of phenomena, which is the Mahaprajnaparamita Sutra. This sutra was preached in sixteen assemblies at four locations. And this Vajracchedika Prajnaparamita Sutra is the ninth preaching of the second assembly. It is truly an important ferry to the sea of enlightenment, a precious gateway to entering the path! Therefore, the great virtuous monks (Great virtuous monks, a title of respect for monks with high virtue) of China and Japan who have annotated this sutra, such as Sengzhao and Jingying, number no less than several dozen. There are also many printed and circulated in this dynasty (referring to Japan). Only the commentary in two volumes by Dharma Master Kuiji (Kuiji, a disciple of Xuanzang) of Ci'en Temple of the Great Tang Dynasty (Tang Dynasty, a Chinese dynasty), called 'Zanshu' (Praise and Explanation) in the Dongyu Lu (Dongyu Lu, a Buddhist catalog), has been transmitted to this country for over a thousand years, but has not been printed and published, which scholars regret. Is this not a deficiency? My friend Tanzanshi (Tanzanshi) of the national society, with the Dharma name Shun'gei (Shun'gei), is intelligent by nature and very fond of learning. He has been studying at this school (referring to the school) for many years. He laments that this classic has not been circulated in the world, so he sought out its good version, painstakingly proofread it, and spent many years, and also referred to the Japanese reading method, and handed it over to the carving craftsmen, and is about to carve it on wooden boards, and asked me to write a preface for it. Although I am not talented, how can I not be happy that this classic will be passed down to future generations and spread throughout the world? Moreover, this sutra has a commentary in one volume by the Patriarch Zhiyi (Zhiyi) of the Tiantai school (Tiantai school, a Buddhist school), a commentary in two volumes by the Patriarch Zhixiang (Zhixiang) of the Huayan school (Huayan school, a Buddhist school), and a commentary in four volumes by Dharma Master Jizang (Jizang) of the Sanlun school (Sanlun school, a Buddhist school). Now this book is written by Dharma Master Kuiji, the Patriarch of the Faxiang school (Faxiang school, a Buddhist school), so the commentaries of the four Mahayana (Mahayana Buddhism) masters are complete with this book. I privately think that if the members of our society study this sutra and commentary, then the teachings of the Ekayana (Ekayana, a Buddhist doctrine) and Triyana (Triyana, a Buddhist doctrine), and the Dharma gates of the Xingzong (Xingzong, a Buddhist school) and Xiangzong (Xiangzong, a Buddhist school) schools, can be obtained while sitting, which is what I deeply hope for. Tanzanshi's action is also for this purpose. Therefore, disregarding my own humble abilities, I will briefly describe the reasons for the opening of the carving, in order to explain its essentials.
In the intercalary month of the mid-winter of the tenth year of Bunka (1813), the year of Mizunoto-Tori, the monk Shin of Kogetsuin (Kogetsuin) in Etsushu (Etsushu) made a vow at Takakura (Takakura) in Kyoto (Kyoto).
學寮
校訂例言六則
─斯書。余所索得凡六本。其三是南都古本。而興福寺學頭歷傳本。又其最可據者。故今以此為主。以參訂餘本。其涉兩可者。則並存之。又雖可疑。而諸本皆同者。則姑從原文。不敢臆斷。且揭注之上方。更俟善本。
─本經新翻未容潤飾。故此疏就什譯以解之。蓋以其譯在初流傳最廣耳。然有什本所闕一二以餘本補之者。今圈其右方而注之於格上。
─此疏所牒經文。每舉其首尾略去中間。今就現藏補填全文。以便撿閱。
─本經諸家所刊行有數本。今直就大藏。抽出本經仇之。于疏所牒。挍其同異。大藏。又參訂宋本明本麗本焉。並揭注之上方。如疏中所引二論。文又有不同前三本者。非其所正釋。故不煩加挍注。觀者當自撿知之。
─余所得六本。皆略有國訓。而莫全備者。今請典壽律匠撿閱之。參訂合議。悉附邦讀。以便初學。更見古點本可依者。當是正之。
─凡上梓者。必借書手。而往往不免脫謬。今余不自揣書之拙。親寫繕完。以授剞劂。雖缺于觀美。庶不致誤人。
文化十年癸酉冬十月丹山野衲順藝(志道)謹識
金剛般若經贊述捲上
大乘 基撰
一彰因起二明年主三釋本文。初中有二。一明經因起
【現代漢語翻譯】 現代漢語譯本 學寮
校訂例言六則
—這本書，我搜集到的共有六個版本。其中三個是南都古本，還有興福寺學頭歷代相傳的版本，這都是最可靠的版本。因此現在以興福寺學頭歷傳本為主，來參照校訂其他的版本。對於那些模棱兩可的地方，就將不同的說法並存。另外，即使有些地方可疑，但如果所有版本都相同，那就姑且按照原文，不敢隨意臆斷。並且將這些情況標註在上方，等待找到更好的版本再做修改。
—這部經是新翻譯的，還沒有經過潤色，所以用鳩摩羅什的譯本（鳩摩羅什，Kumārajīva）來解釋它。因為他的譯本是最早流傳也最廣泛的。然而，有些鳩摩羅什譯本缺失的內容，就用其他的版本來補充，現在用圈圈在右邊標出，並標註在格子上。
—這部疏所引用的經文，每次只列出開頭和結尾，省略中間部分。現在就根據現有的藏本補全所有的經文，方便查閱。
—這部經各家刊行的版本有好幾種。現在直接從大藏經中提取這部經來校對。對於疏中引用的經文，校對其相同和不同的地方。大藏經，又參照校訂宋本、明本和麗本。並將這些情況標註在上方。如果疏中引用的《二論》的文字，又和前面三種版本不同，因為那不是疏要著重解釋的地方，所以就不再加以校注。讀者應該自己去查閱瞭解。
—我得到的六個版本，都略有一些國語的訓讀，但沒有一個是完全的。現在請典壽律匠來查閱，參照討論，全部按照邦讀來標註，方便初學者。如果發現古點本有可以依據的地方，就應當改正。
—凡是付梓印刷的書，必定要借用書手來抄寫，但往往免不了有脫漏錯誤。現在我不自量力，親自書寫完成，然後交給工匠雕刻。雖然缺少美觀，但或許可以避免誤導他人。
文化十年癸酉冬十月丹山野衲順藝(志道)
金剛般若經贊述捲上
大乘 基撰
一、彰顯因由；二、標明經主；三、解釋本文。最初的部分分為兩點：一、說明經的緣起。
【English Translation】 English version Study Hut
Six Introductory Notes on Collation
—This book, I have collected a total of six versions. Three of them are ancient Nanjing versions, and there is also a version passed down through generations by the head monks of Xingfu Temple, which is the most reliable. Therefore, I am now using this version as the main one, to collate and revise the other versions. For those ambiguous places, I will preserve the different interpretations. In addition, even if some places are doubtful, but if all versions are the same, then I will tentatively follow the original text and dare not make arbitrary judgments. And I will mark these situations above, waiting to find a better version to modify.
—This sutra is newly translated and has not been polished, so I am using Kumārajīva's translation (Kumārajīva) to explain it. This is because his translation was the earliest and most widely circulated. However, some content missing from Kumārajīva's translation is supplemented with other versions, now marked with circles on the right and noted on the grid.
—The sutra text quoted in this commentary only lists the beginning and the end each time, omitting the middle part. Now, according to the existing Tripitaka, I will complete all the sutra texts to facilitate reference.
—There are several versions of this sutra published by various schools. Now I directly extract this sutra from the Great Treasury of Sutras (Da zang jing) to proofread it. For the sutra texts quoted in the commentary, I collate their similarities and differences. The Great Treasury of Sutras, and also refer to and collate the Song, Ming, and Korean versions. And I will mark these situations above. If the text of the Two Treatises quoted in the commentary is also different from the previous three versions, because that is not the place where the commentary focuses on explaining, I will not add any notes. Readers should check and understand it themselves.
—The six versions I obtained all have some annotations in the vernacular, but none of them are complete. Now I ask the Vinaya master Dianshou to review, refer to, and discuss, and mark them all according to the vernacular reading to facilitate beginners. If it is found that the ancient annotated version has a reliable basis, it should be corrected.
—Whenever a book is printed, it is necessary to borrow a scribe to copy it, but omissions and errors are often unavoidable. Now I do not overestimate myself, but personally write and complete it, and then hand it over to the craftsmen for engraving. Although it lacks beauty, it may avoid misleading others.
Written respectfully by Danshan Yena Shunyi (Zhidao) in the tenth month of the winter of the tenth year of Bunka (1813)
Commentary on the Diamond Prajna Sutra, Volume 1
Written by Dachen Ji
- Manifesting the cause; 2. Indicating the master of the sutra; 3. Explaining the text. The initial part is divided into two points: 1. Explaining the origin of the sutra.
即謂空有二因。乃有阿僧伽佛去世后九百年。上請慈尊為開中道說。瑜伽十七地中邊分別論等並彌勒所談。並如廣章說。有少差異如別紙。二明論因起者。攝大乘雲有二種藏。一聲聞藏二菩薩藏。于中有三謂素怛覽阿毗達磨毗奈耶。謂華嚴般若等名菩薩藏中素怛覽。解深密阿毗達磨經名阿毗達磨藏。毗奈耶瞿沙經名第三藏。然上諸經唯依梵本各有多頌。以漸隱沒卷軸便小。或此方翻者偏略。所以漸約也。即阿毗達磨經中有攝大乘品佛當加持菩薩所說佛去世后九百餘年。無著菩薩撮集諸經統攝其義。為二萬七千頌名對法論。後有其資名浮陀僧訶此名覺師子。造六萬三千頌釋。與前師造兩本別行。後有菩薩名安慧糅為一部。故稱為雜集。即瑜伽十支中之一支也。謂三十唯識等各為一支。故如迦旃延三百年後造發智論。而後有六足諸論等。
金剛般若波羅蜜經
姚秦三藏法師鳩摩羅什譯。
二明年主者。一明經二明論。經者然此般若上代已來總有五譯。出其年代具如玄記。然三藏貞觀十九年初從西至。最初翻譯其論也。對法為先。至貞觀二十三年三藏隨駕玉華。先帝乖和頻崇功德。共藏譯論遍度五人。更問良因藏令弘贊。遂制般若之序名三藏聖教序。其時太子亦制顯揚論序當許雜翻經論並贊幽靈。既有違
和不暇廣制也。於時帝問藏云。更有何善而可修耶。藏報云。可執筆以綴般若。帝既許之。藏便譯出其夜五更三點翻譯即了。帝索讀之即遣所司寫一萬本。既不重綴詞句遂疏。后欲重譯無由改採前布也。當爾積代梵本文並付三藏。藏討諸本龜資梵文即羅什譯同崑崙之本與真諦翻等。然經文舛異隨文乃知真謬。題名不同。三藏獨名能斷。即先所譯。無著論本亦名能斷。何意然也。彼意說金剛有三義。一所破義。無著論本云。正見行邪見行。解云正邪雖異還作是同。故行該兩種見。即喻金剛雖一能所有殊。雖曰金剛亦有物能破之。故如白羊角即破金剛也。二能摧義。無著云一者細是智因故二牢者不可壞故。解云聞思兩慧能伏染故。漸生修慧故名能摧稱為智因也。二牢者即謂修慧。既是定心正能破障故名牢也。或修慧中有有漏無漏二別。以分細牢。或就無漏中有折伏道斷惑道。二分亦行。然煩惱障通理事兩觀伏以欣上厭下伏故。所知障唯理觀伏可知也。又約無間解脫亦分細牢者。至佛果位解脫道中名斷者三種斷中斷性斷類名斷。而非斷用及斷體。以非所斷不名為斷體。已斷非正斷故不名為能斷也。三者闊狹義。無著論云如彩畫金剛形兩頭寬而腰狹。解云地前佛果喻寬十地喻狹以地地之中各修一行為首故。或七地已前分是寬皆
隨義準之。應知今若所破名金剛。金剛之般若能破摧名金剛。金剛即般若也。然經云般剌若者因中慧言薩筏若者此云一切智是果中智也。言般剌慎若者斷惑慧。即此中所標故云能斷也。論者然今唐國有三本流行於世。一謂世親所制翻或兩卷或三卷成。二無著所造或一卷或兩卷成。三金剛仙所造。即謂南地吳人非真聖教也。此或十一卷或十三卷成也。若唯學有以非空妄想之心更長。唯學空而非有。真智無因而不生起。滅妄想于空門起真心於有府。有空雙鏡說教有二種。一謂隨機如四諦二空等理。二謂顯理而如說無相實相等。佛以一音等。華嚴云如來一語中演出無邊契經海等。法華唯明攝入以彰一乘。勝鬘通據出生及攝入也。然法華云若人行五波羅蜜。不及受持聽聞法華者。約菩提涅槃總名一乘。故牛車喻于菩提。經云吾為汝等造作此車。故應當等心各各與之。故勝鬘云行六波羅蜜不及手捉經者。彼據真如為乘也。如彼經文具顯其相也。
如是我聞一時佛在舍衛國祇樹給孤獨園。
第三判本文者。此經始終有其三分。初文前由致分。次爾時須菩提即從座起下發請廣說分。后佛說是經已下喜悟修行分。前中有二。初明通由致。次爾時世尊下別由致。前中有五。一為令生信總顯已聞。說如是我聞。二說者聽者共相
會遇時分無別總說一時。三化必有主。主若勝法可尊故標于佛。四化必有處要托勝處說妙法。故言舍衛國祇樹給孤獨園。五明教所被機。謂千二百五十人俱據實亦有菩薩眾如婆伽婆說。亦有八部眾如下流通分說。今此略故但舉聲聞也。余文可知。言說處者謂筏蘇顯輕呼度舊云五天竺者訛也。今釋顯度者此云月氏。此五國中多有賢哲。如月照暝能除炎熱故以為名也。舊云月支等者並非也。其舍衛國者訛也。應雲室羅筏悉底布羅。此云豐德城謂豐多聞豐欲境豐解脫故。此城之主即是缽剌摩那侍特王此云勝軍。即謂中印土之都城之名也。國名憍薩羅為別恒河南憍薩羅故以城名標別也。其南憍薩羅國城無有別名號。即以國為名故。祇樹者即謂誓多太子之林。誓多者此云戰勝也。給孤獨園者謂須達多。于太子處所買得也。今合標彼故雙舉之。廣說緣起如余疏陳。
與大比丘眾千二百五十人俱。
述曰。此第五彰教所被機也。謂佛共兼會名之為與。龍樹釋云。一者同處豐德城。二者同時同此說聽究竟一時故。三者同心共取一味法故。四者同見同證一解脫理故五者同戒各具別解脫戒故。六者同解脫三乘同坐解脫床故。具如是義總名為與。大者有五義一名稱大。大眾大人所知識故。二位次大。皆住聖果非凡位故。三功德大
【現代漢語翻譯】 現代漢語譯本： 會遇的時間、地點沒有差別，總的來說都是一時。（三化：指佛、法、僧三寶的教化）必然有其主導者。主導者如果勝過其他法則，就可以被尊重，所以標明是佛。（四化：指佛陀教化的四個方面，即時間、地點、人物和教法）必然有其處所，要依託殊勝的處所來說微妙的佛法。所以說是舍衛國（Śrāvastī，古印度城市名）祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma，又稱祇園精舍）。（五明：指聲明、工巧明、醫方明、因明、內明，是佛教徒應學習的五種學問）教化所覆蓋的對象，指的是一千二百五十人，他們都證得了真實的果位，實際上也有菩薩眾，就像《婆伽婆》（Bhagavān，佛的稱號）所說的那樣。也有天龍八部眾，如下面的流通分所說。現在這裡爲了簡略，只舉了聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）眾。其餘的文義可以類推得知。所說的地點，指的是筏蘇顯（Vasudhānya），顯是輕聲發音。度（舊譯為五天竺）的說法是錯誤的。現在解釋顯度，顯度在這裡指的是月氏（Yuèzhī，古代西域國名）。這五個國家中有很多賢哲，就像月亮照亮黑夜，能夠消除炎熱，所以用這個來命名。舊譯為月支等等，都是不對的。所說的舍衛國也是錯誤的。應該說是室羅筏悉底布羅（Śrāvastī-pura），這裡的意思是豐德城，指的是豐饒多聞、豐饒欲境、豐饒解脫。這座城的城主就是缽剌摩那侍特王（Prasenajit），這裡的意思是勝軍。指的是中印度都城的名稱。國名叫憍薩羅（Kosala），是爲了區別恒河南邊的憍薩羅國，所以用城名來加以區別。南憍薩羅國沒有其他的城名，就用國名來作為名稱。祇樹，指的是誓多（Jeta）太子之林。誓多的意思是戰勝。給孤獨園，指的是須達多（Sudatta）從太子那裡買來的。現在合在一起標明，所以一起舉出。詳細的緣起就像其他的疏文中陳述的那樣。
『與大比丘眾千二百五十人俱。』
述曰：這第五點彰顯了教化所覆蓋的對象。佛與大眾共同集會，稱為『與』。龍樹（Nāgārjuna，佛教中觀學派創始人）解釋說：一是同在豐德城，二是同時同地聽聞佛法，最終一時究竟，三是同心共取一味法，四是同見同證一解脫理，五是同戒，各自具有別解脫戒，六是同解脫，三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）同坐解脫床。具備這樣的意義，總稱為『與』。『大』有五種含義：一是名稱大，大眾和大人都知道；二是位次大，都住在聖果的位次，不是凡夫的位次；三是功德大。
【English Translation】 English version: The time and place of the meeting are not different, generally speaking, it is all at one time. The three transformations (referring to the teachings of the Three Jewels: Buddha, Dharma, and Sangha) must have a leader. If the leader surpasses other laws, they can be respected, hence the designation of Buddha. The four transformations (referring to the four aspects of the Buddha's teachings: time, place, people, and teachings) must have a location, relying on a superior place to expound the wonderful Dharma. Therefore, it is said to be Śrāvastī (an ancient Indian city), Jetavana Anāthapiṇḍika-ārāma (also known as Jetavana Monastery). The objects covered by the five enlightenments (referring to the five types of knowledge that Buddhists should learn: grammar, crafts, medicine, logic, and inner knowledge) refer to one thousand two hundred and fifty people, all of whom have attained the true fruit. In reality, there are also Bodhisattvas, as mentioned by Bhagavan (an epithet of the Buddha). There are also the Eight Divisions of gods and dragons, as mentioned in the distribution section below. Here, for the sake of brevity, only the Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) are mentioned. The remaining meanings can be inferred. The mentioned location refers to Vasudhānya, with 'dhānya' pronounced softly. The old translation of 'Du' (as five regions of India) is incorrect. Now, explaining 'Vasudhānya', it refers to the Yuezhi (an ancient kingdom in Central Asia). Among these five countries, there are many wise individuals, like the moon illuminating the night and eliminating heat, hence the name. The old translations like 'Yuezhi' are incorrect. The mentioned Śrāvastī is also incorrect. It should be Śrāvastī-pura, meaning the City of Abundant Virtue, referring to abundance of learning, abundance of desires, and abundance of liberation. The ruler of this city is Prasenajit, meaning Victorious Army. It refers to the name of the capital city in Central India. The kingdom is named Kosala, to distinguish it from the Kosala south of the Ganges River, hence the use of the city name for distinction. The southern Kosala kingdom has no other city name, so it uses the kingdom name as its name. Jetavana refers to the grove of Prince Jeta. Jeta means victory. Anāthapiṇḍika-ārāma refers to Sudatta, who bought it from the prince. Now, they are mentioned together, so they are both listed. The detailed origins are described in other commentaries.
'With the great Bhikṣu Sangha of one thousand two hundred and fifty people.'
Commentary: This fifth point highlights the objects covered by the teachings. The Buddha gathering together with the assembly is called 'with'. Nāgārjuna (founder of the Madhyamaka school of Buddhism) explains: First, being in the same city of Abundant Virtue; second, hearing the Dharma at the same time and place, ultimately reaching completion at one time; third, sharing the same mind and taking the same flavor of Dharma; fourth, sharing the same view and realizing the same principle of liberation; fifth, sharing the same precepts, each possessing individual precepts of liberation; sixth, sharing the same liberation, the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) sitting on the same bed of liberation. Possessing such meanings is collectively called 'with'. 'Great' has five meanings: First, great in name, known by the masses and great people; second, great in position, all dwelling in the position of holy fruit, not the position of ordinary people; third, great in merit.
。或諸漏盡證智斷故。四修行大。求大菩提修廣業故。五徒眾大千二百五十人故。龍樹釋云。如有七寶處金為最大。乃至無好物處鐵鋤為最大。如是有三寶時佛為最大。乃至於末後時破戒僧為最大。故經云瞻博迦華雖萎萃猶勝諸華鮮潔時。破戒惡行諸比丘猶勝外道持戒者故。今言大者且對有學也。比丘者此有五義。一怖魔。創心出家四魔怖故。二乞士。以乞自活齊自他故。三凈命。離五邪命正三業故。五邪命者一為利養故而現希奇。如坐行人念數珠等。二為利養故自說己德。三為利養故占相吉兇。四為利養故高聲現威。五為得利養故說先所得以動人心。四持戒性。威儀曾不缺故。五破惡。修道獲果斷煩惱故。僧伽名眾。證理法事二俱和故。千二百五十人者佛初成道初一時中度五人俱鄰等第二時度耶舍等五十人。第三時度舍利子等一百人。第四時度目犍連等一百人。第五時度優樓頻螺迦葉等五百人。第六時度迦耶迦葉等二百九十五人。第七時度那提迦葉等二百人。如是總有千二百五十人。此舉常隨徒眾也。準下亦有比丘尼眾等今此略故也。然阿含經唯為發趣求聲聞乘說。般若空教唯為發趣求大乘者說。故下云爲大乘者說為最上乘者說也。涅槃法華解深密等通為發趣一切乘者說謂說有為無為名之為有。我及我所說為空。故
【現代漢語翻譯】 現代漢語譯本 或因諸漏已盡，證得智慧而斷除煩惱的緣故，稱為『大』。 四、修行廣大。爲了求得大菩提，修習廣大的善業的緣故，稱為『大』。 五、徒眾眾多，有一千二百五十人的緣故，稱為『大』。 龍樹（Nagarjuna）解釋說：『如果在一個有七寶的地方，黃金最為尊貴。乃至在沒有好東西的地方，鐵鋤頭也最為尊貴。同樣，在有佛、法、僧三寶的時候，佛最為尊貴。乃至在末法時期，破戒的比丘也比外道更為尊貴。』所以經中說：『瞻博迦花（Champaka，一種香花）即使凋謝枯萎，也勝過鮮艷潔凈的各種花朵。破戒惡行的比丘，也勝過持戒的外道。』 現在所說的『大』，是相對於有學（尚未證果的修行人）而言的。 比丘（Bhikkhu）這個詞有五種含義：一、怖魔（terrifying Mara）。初發心出家時，四魔感到恐懼的緣故。二、乞士（beggar）。以乞食為生，資養自己和他人。三、凈命（pure livelihood）。遠離五種邪命，端正身、口、意三業的緣故。五種邪命是：一、爲了獲得利養，而顯現稀奇古怪的行為，如在行人面前撥弄念珠等。二、爲了獲得利養，而自我吹噓功德。三、爲了獲得利養，而占卜吉兇。四、爲了獲得利養，而高聲炫耀威勢。五、爲了獲得利養，而宣揚自己先前的所得，以打動人心。四、持戒性（observing precepts）。威儀從不缺少的緣故。五、破惡（destroying evil）。修道證果，斷除煩惱的緣故。 僧伽（Sangha）名為『眾』。證悟真理和法事兩方面都和諧的緣故。 一千二百五十人，是佛陀最初成道時，第一次度化了五人，即俱鄰（Kaundinya）等；第二次度化了耶舍（Yasa）等五十人；第三次度化了舍利子（Sariputra）等一百人；第四次度化了目犍連（Maudgalyayana）等一百人；第五次度化了優樓頻螺迦葉（Uruvilva-Kasyapa）等五百人；第六次度化了迦耶迦葉（Gaya-Kasyapa）等二百九十五人；第七次度化了那提迦葉（Nadi-Kasyapa）等二百人。這樣總共有千二百五十人。這裡列舉的是常隨的徒眾。按照下文，也有比丘尼眾等，這裡省略了。然而，《阿含經》（Agama Sutras）只是爲了引導趣向求聲聞乘（Sravakayana）的人而說的。《般若經》（Prajna Sutras）的空性教義，只是爲了引導趣向求大乘（Mahayana）的人而說的。所以下文說，是為大乘根器的人說，是為最上乘根器的人說。《涅槃經》（Nirvana Sutra）、《法華經》（Lotus Sutra）、《解深密經》（Samdhinirmocana Sutra）等，是通用於引導趣向一切乘的人而說的，即說有為法和無為法名為『有』，說我和我所擁有之物為空性。
【English Translation】 English version Or because of the exhaustion of all outflows (asavas), and the attainment of wisdom to sever afflictions, it is called 'Great'. Fourth, the practice is vast. Because of seeking great Bodhi and cultivating vast good deeds, it is called 'Great'. Fifth, the assembly of disciples is large, numbering one thousand two hundred and fifty, hence it is called 'Great'. Nagarjuna explains: 'If in a place with seven treasures, gold is the most precious. Even in a place with no good things, an iron hoe is the most precious. Similarly, when there are the Three Jewels (Buddha, Dharma, Sangha), the Buddha is the most venerable. Even in the degenerate age, a precept-breaking Bhikkhu is more venerable than a non-Buddhist.' Therefore, the sutra says: 'Although a Champaka flower is withered, it is still superior to all fresh and clean flowers. A Bhikkhu who breaks precepts and acts wickedly is still superior to a non-Buddhist who observes precepts.' The 'Great' mentioned now is in relation to those who are still learning (those who have not yet attained the fruit). The term Bhikkhu has five meanings: First, terrifying Mara. Because when one initially aspires to leave home, the four Maras are frightened. Second, beggar. Living by begging, supporting oneself and others. Third, pure livelihood. Being away from the five kinds of wrong livelihood, and rectifying the three karmas of body, speech, and mind. The five wrong livelihoods are: First, displaying strange behaviors to gain profit, such as fingering prayer beads in front of passersby. Second, boasting of one's own virtues to gain profit. Third, divining good and bad omens to gain profit. Fourth, loudly displaying power and authority to gain profit. Fifth, proclaiming one's previous attainments to move people's hearts in order to gain profit. Fourth, observing precepts. Never lacking in demeanor. Fifth, destroying evil. Cultivating the path and attaining the fruit, severing afflictions. Sangha is called 'assembly'. Because both the realization of truth and Dharma affairs are harmonious. The one thousand two hundred and fifty people are those whom the Buddha initially converted when he first attained enlightenment: the first time, he converted five people, namely Kaundinya and others; the second time, he converted fifty people, namely Yasa and others; the third time, he converted one hundred people, namely Sariputra and others; the fourth time, he converted one hundred people, namely Maudgalyayana and others; the fifth time, he converted five hundred people, namely Uruvilva-Kasyapa and others; the sixth time, he converted two hundred and ninety-five people, namely Gaya-Kasyapa and others; the seventh time, he converted two hundred people, namely Nadi-Kasyapa and others. Thus, there are a total of one thousand two hundred and fifty people. This lists the constant followers. According to the following text, there are also Bhikkhunis and others, which are omitted here. However, the Agama Sutras are only spoken to guide those who aspire to seek the Sravakayana. The emptiness teachings of the Prajna Sutras are only spoken to guide those who aspire to seek the Mahayana. Therefore, the following text says that it is spoken for those of great capacity, and for those of the highest capacity. The Nirvana Sutra, the Lotus Sutra, the Samdhinirmocana Sutra, etc., are universally spoken to guide those who aspire to all vehicles, that is, to say that conditioned and unconditioned dharmas are called 'existent', and to say that I and what I possess are empty.
今列聲聞眾者即是為令發趣求大乘故。菩薩已發趣故此略不標也。上來明通由致竟。
爾時世尊「食時著衣持缽入舍衛大城乞食于其城中次第乞已還至本處飯食訖收衣缽洗足已」敷座而坐。
述曰。第二明別由致也。此文有十。一明化主謂世尊。二辨化時謂食時。三彰衣服謂著衣。四顯執器謂持缽。五陳化壤謂入舍衛大城。六明求膳謂乞食也。七辨均普謂于其城中次第乞已。八彰攝化謂還至本處。九顯濯足謂飯食訖收衣缽洗足已。十陳安住謂敷座而坐。言世尊者謂具六德破四魔四魔者可知。六德者佛地論說。一自在義永不繫屬諸煩惱故。二熾盛義炎猛智火所燒練故。三端嚴義具諸相好所莊嚴故。四名稱義一切殊勝功德圓滿無不知故。五吉祥義一切世間親近供養咸稱贊故。六尊重義具一切德常起方便。利益安樂一切有情無懈廢故言食時者謂齋時也。此下一一皆有所表。故無垢稱經云。佛告阿難陀。諸佛凡所有威儀進止無非佛事也。何故今云食時也。此顯食訖說經日即正中。表其所說大乘無相理舍離空有二邊執。故食時者謂即說經差別時分也。此表欲說無相之教。先觀無相之理。如欲說無量義經。先入無量義處三昧觀無量義處之理。佛以慧為命無相為食。欲說無相之教先以慧觀無相妙理。後方說之故言食時也
【現代漢語翻譯】 現代漢語譯本：現在列出的聲聞眾，是爲了讓他們發起追求大乘之心。菩薩已經發起了追求大乘之心，因此這裡就省略不提了。以上說明了通達的因由。
當時世尊在『吃飯的時候，穿好衣服，拿著缽，進入舍衛大城乞食，在城中依次乞食完畢后，回到原來的地方，吃完飯，收好衣服和缽，洗完腳』，鋪好座位坐下。
解釋：第二部分說明特別的因由。這段文字有十個方面的內容。一是說明教化的主體是世尊（指佛陀）。二是辨明教化的時間是吃飯的時候。三是彰顯所穿的衣服是穿好衣服。四是顯示所拿的器具是拿著缽。五是陳述教化的場所是進入舍衛大城（Śrāvastī，古印度城市）。六是說明求取食物是乞食。七是辨明平等普遍是在城中依次乞食完畢。八是彰顯攝受教化是回到原來的地方。九是顯示洗腳是吃完飯，收好衣服和缽，洗完腳。十是陳述安住的狀態是鋪好座位坐下。所說的世尊，是指具足六種功德，破除四種魔障的人。四種魔障是衆所周知的。六種功德，《佛地論》中說：一是自在的意義，永遠不被各種煩惱所束縛。二是熾盛的意義，被炎熱猛烈的智慧之火所燒煉。三是端莊的意義，具足各種相好所莊嚴。四是名稱的意義，一切殊勝的功德圓滿，沒有誰不知道。五是吉祥的意義，一切世間的人都親近供養，都稱讚。六是尊重的意義，具足一切功德，常常發起方便，利益安樂一切有情眾生，沒有懈怠廢棄的時候。所說的吃飯的時候，是指齋戒的時候。這下面一一都有所表述。所以《維摩詰經》說：佛告訴阿難陀，諸佛所有的威儀進止，沒有不是佛事的。為什麼現在說是吃飯的時候呢？這是顯示吃完飯後說經的時間正是中午。表明所說的大乘無相之理，舍離空有二邊的執著。所以吃飯的時候，是指說經的特別時間。這是表明想要說無相的教義，先觀察無相的道理。就像想要說《無量義經》，先進入無量義處三昧，觀察無量義處的道理。佛以智慧為生命，以無相為食物。想要說無相的教義，先用智慧觀察無相的妙理，然後才說，所以說是吃飯的時候。
【English Translation】 English version: The Śrāvakās (hearers) now listed are for the purpose of inspiring them to seek the Mahāyāna (Great Vehicle). Since the Bodhisattvas have already aspired to the Mahāyāna, they are omitted here. The above explains the causes of understanding.
At that time, the World Honored One, 'at mealtime, put on his robes, carried his bowl, entered the great city of Śrāvastī (ancient Indian city) to beg for food, and after begging in order in the city, returned to his place, finished his meal, put away his robes and bowl, washed his feet,' spread out his seat and sat down.
Commentary: The second part explains the special causes. This passage has ten aspects. First, it explains that the master of teaching is the World Honored One (referring to the Buddha). Second, it identifies the time of teaching as mealtime. Third, it highlights the clothing as putting on robes. Fourth, it shows the holding of the vessel as carrying the bowl. Fifth, it states the place of teaching as entering the great city of Śrāvastī. Sixth, it explains seeking food as begging for food. Seventh, it distinguishes equality and universality as begging in order in the city. Eighth, it highlights receiving and teaching as returning to his place. Ninth, it shows washing feet as finishing his meal, putting away his robes and bowl, and washing his feet. Tenth, it states the state of dwelling as spreading out his seat and sitting down. The term World Honored One refers to one who possesses six virtues and destroys four Māras (demons). The four Māras are well known. The six virtues are described in the Yogācārabhūmi-śāstra: First, the meaning of freedom, never being bound by various afflictions. Second, the meaning of intensity, being refined by the burning fire of fierce wisdom. Third, the meaning of dignity, being adorned with various excellent marks. Fourth, the meaning of fame, all supreme merits are complete, and there is no one who does not know. Fifth, the meaning of auspiciousness, all beings in the world draw near to make offerings and praise him. Sixth, the meaning of respect, possessing all virtues, constantly initiating skillful means, benefiting and bringing happiness to all sentient beings without laziness or abandonment. The term mealtime refers to the time of fasting. Each of the following has its own significance. Therefore, the Vimalakīrti Nirdeśa Sūtra says: The Buddha told Ānanda, all the deportment and movements of the Buddhas are nothing but Buddha-activities. Why is it said to be mealtime now? This shows that the time for speaking the sutra after the meal is precisely noon. It indicates that the non-dual principle of the Mahāyāna, which is spoken, abandons the attachment to both emptiness and existence. Therefore, mealtime refers to the special time for speaking the sutra. This indicates that before wanting to speak the non-dual teaching, one first observes the non-dual principle. Just like wanting to speak the Infinite Meanings Sutra, one first enters the Samādhi of the Place of Infinite Meanings and observes the principle of the Place of Infinite Meanings. The Buddha takes wisdom as life and non-duality as food. Before wanting to speak the non-dual teaching, one first uses wisdom to observe the wonderful principle of non-duality, and then speaks it, so it is said to be mealtime.
。著衣者事衣有三。僧伽梨郁多羅僧安陀惠。此中初衣著入王城聚落。次衣處眾說法。次衣可知。今欲入城即顯著初衣也。法中亦有三衣。一者精進亦名甲鎧。謂能策勵宣說利樂等事。不避寒熱等事猶如著衣也。二柔和忍辱衣。謂由忍辱。故拒外怨害。不能侵猶如著衣寒熱不觸也。三慚愧之上服。由崇重賢善輕拒暴惡。羞恥為相故如衣也。今此表佛策勵宣說無相妙法故言著衣也。持缽者應量器。一者應自所食量。二者應外所施量故。不大不小名應量也。為表佛無分別智內證於理如缽受食。心起于智故複名持。入舍衛大城者表欲入正法大城餐無相食也。或正法如城。故無垢稱云爲(去呼)護法城也。菩薩如守城故。或正法如城中人。菩薩如城即為(平呼)護法城也。或入法界大城飲無相味。為表此故言入舍衛大城也。乞食者正表以無分別智內證無相理也。次第乞者謂從一巷至一巷。從一家至一家等。為顯於一一法皆遍證至無相理也。還至本處者為表將說無相之教還須起后得智為他廣演也。洗足者為顯外有垢洗足即除。內心有染聞法自滅也。敷座而坐者謂欲顯所說法最勝。故世尊自敷其座如睹尊位不令餘人敷座具也。而坐者無著論釋云。顯示唯寂靜者於法能覺能說。故此顯世尊端身正念者。為表內能覺了真理外能說無相法
【現代漢語翻譯】 著衣有三種情況：僧伽梨（Samghati，大衣）、郁多羅僧（Uttarasanga，中衣）、安陀會（Antarvasa，內衣）。其中，僧伽梨是進入王城或聚落時所穿的；郁多羅僧是處在眾人之中說法時所穿的；安陀會則是一般情況下所穿的。現在佛陀將要入城，所以顯現的是穿著僧伽梨的情況。 佛法中也有三種『衣』：一是精進，也稱為甲鎧，指的是能夠策勵自己宣說利益眾生的事情，不避寒冷暑熱等困難，就像穿著衣服一樣。二是柔和忍辱之衣，指的是通過忍辱來抵禦外來的怨恨和傷害，使其不能侵犯自己，就像穿著衣服一樣，寒冷暑熱不能觸及。三是慚愧的上服，指的是崇尚賢善，輕視和拒絕暴惡，以羞恥為相，所以就像衣服一樣。現在這裡表示佛陀策勵自己宣說無相妙法，所以說『著衣』。 持缽，指的是應量的器具。一是應自己所食用的量，二是應外面所佈施的量，所以不大不小才稱為應量。這是爲了表示佛陀以無分別智在內心證悟真理，就像缽接受食物一樣。心中生起智慧，所以又稱為『持』。 『入舍衛大城』表示想要進入正法的大城，餐食無相之食。或者說，正法就像一座城，所以《維摩詰經》中說『為護法城』。菩薩就像守城的人，或者說正法就像城中的人，菩薩就像城，也就是『為護法城』。或者說，進入法界的大城，飲用無相之味。爲了表示這個意思，所以說『入舍衛大城』。 乞食，正是表示以無分別智在內心證悟無相之理。次第乞食，指的是從一條巷子到另一條巷子，從一家到另一家等等，是爲了顯示對於每一個法都普遍證悟，直至無相之理。 『還至本處』，是爲了表示將要宣說無相之教，還需要生起后得智，為他人廣泛演說。 『洗足』，是爲了顯示外在的污垢洗去就除掉了，內心的染污聽聞佛法自然就消滅了。 『敷座而坐』，指的是想要顯示所說的法最為殊勝，所以世尊親自鋪設座位，如同重視尊位一樣，不讓其他人鋪設座具。『而坐』，無著菩薩的《攝大乘論釋》中解釋說，顯示只有寂靜的人才能覺悟和宣說法。所以這裡顯示世尊端正身心，正念現前，是爲了表示內心能夠覺悟真理，外在能夠宣說無相之法。
【English Translation】 There are three instances of wearing robes: Samghati (outer robe), Uttarasanga (upper robe), and Antarvasa (inner robe). Among these, the Samghati is worn when entering a royal city or village; the Uttarasanga is worn when teaching the Dharma in a gathering; and the Antarvasa is worn in general circumstances. Now, as the Buddha is about to enter the city, the wearing of the Samghati is displayed. In the Dharma, there are also three kinds of 'robes': First, diligence, also known as armor, refers to being able to encourage oneself to proclaim things that benefit sentient beings, without avoiding difficulties such as cold or heat, just like wearing clothes. Second, the robe of gentleness and forbearance, refers to using forbearance to resist external resentment and harm, preventing them from infringing upon oneself, just like wearing clothes, where cold and heat cannot touch. Third, the superior garment of shame and remorse, refers to valuing the virtuous and rejecting the violent and evil, with shame as its characteristic, so it is like clothing. Here, it indicates that the Buddha encourages himself to proclaim the wonderful Dharma of no-form, so it is said 'wearing robes'. Holding the alms bowl refers to a vessel of appropriate measure. First, it should be the amount one consumes; second, it should be the amount one receives from external offerings, so it is called appropriate measure when it is neither too big nor too small. This is to indicate that the Buddha inwardly realizes the truth with non-discriminating wisdom, just as the bowl receives food. Wisdom arises in the mind, so it is also called 'holding'. 'Entering the great city of Sravasti (Savatthi)' indicates the desire to enter the great city of the true Dharma and partake of the food of no-form. Or, the true Dharma is like a city, so the Vimalakirti Sutra says 'to protect the Dharma city'. Bodhisattvas are like the guards of the city, or the true Dharma is like the people in the city, and Bodhisattvas are like the city, which is 'to protect the Dharma city'. Or, entering the great city of the Dharma realm and drinking the flavor of no-form. To indicate this meaning, it is said 'entering the great city of Sravasti (Savatthi)'. Begging for food precisely indicates inwardly realizing the principle of no-form with non-discriminating wisdom. Begging for food in order refers to going from one alley to another, from one house to another, etc., in order to show that one universally realizes every Dharma until the principle of no-form. 'Returning to the original place' is to indicate that in order to proclaim the teaching of no-form, one also needs to generate subsequent wisdom to widely expound it to others. 'Washing the feet' is to show that external dirt is removed when washed away, and internal defilements naturally disappear when hearing the Dharma. 'Spreading out the seat and sitting down' refers to wanting to show that the Dharma being spoken is the most supreme, so the World Honored One personally spreads out the seat, just like valuing a noble position, not allowing others to spread out the seat cushion. 'Sitting down', Asanga's (無著) commentary on the Mahayana-samgraha (攝大乘論) explains that it shows that only those who are tranquil can awaken to and proclaim the Dharma. So here it shows that the World Honored One is upright in body and mind, with right mindfulness present, in order to indicate that inwardly one can awaken to the truth, and outwardly one can proclaim the Dharma of no-form.
故也。能斷金剛云住背面念者。背謂疏遠義面謂觀向義。謂以智觀理如鏡鑑面也。所言背者背生死。面者向涅槃。背者舍煩惱。面者證真理。背者離有空。面者處中道。如是應知。或云對面念者是視矚義。謂以智達理如視矚其面故也。
時長老「須菩提在大眾中即從座起偏袒右肩右膝著地合掌恭敬」而白佛言。
述曰。此大文第二發請。正說分中依世親科文有其二。謂從此唱至果報亦不可思議是初周說。次爾時須菩提乃至云何應住已下訖至應作如是觀是第二週說也。謂初週中三問未發心者如何成發心乃至已修行者如何斷障。第二週中說者若菩薩于自身三種修行生如是心。云我能發心。乃至云我能斷障為除如是增上慢故第二週說也。謂即初周說法明未發心者教發。第二週說法者謂已發心者言我能發故為說也。或修行斷障二週別釋。舊釋云。初周為生是善。第二週為斷障障即所知也。故下論云于內心修行存我為菩薩即障于不住道也。謂菩薩不住道中無分別智內冥真理。方證得故非起我能心也。又解為利鈍兩機初后二眾故作兩週說也。就初週中有二。謂始從應如是降伏下乃至如所教住是正宗。可以身相見如來不下明斷疑。謂能斷道般若所斷者謂二障也。前中有四。初善現虔恭贊請。次如來嘆印許陳。三敬諾希聞
【現代漢語翻譯】 現代漢語譯本：是的。能斷金剛經中說的『住背面念』，『背』是指疏遠的意思，『面』是指觀向的意思。意思是說用智慧觀察真理，就像用鏡子照臉一樣。所說的『背』，是背離生死；『面』，是面向涅槃（Nirvana，佛教術語，指解脫后的境界）。『背』，是捨棄煩惱；『面』，是證悟真理。『背』，是遠離有和空；『面』，是處於中道。應當這樣理解。或者說，『對面念』是指注視的意思，意思是說用智慧通達真理，就像注視自己的臉一樣。
當時，長老須菩提（Subhuti，佛陀的弟子）在大眾中，立即從座位上站起來，袒露右肩，右膝跪地，合掌恭敬地對佛說。
敘述：這是大段文字中的第二次請法。在正說分中，根據世親（Vasubandhu，古印度佛教思想家）的科判，分為兩部分。從『從此唱至果報亦不可思議』是第一週的說法。接下來，從『爾時須菩提』到『云何應住』，再到『應作如是觀』是第二週的說法。第一週中，三個問題是針對未發菩提心的人，如何才能發起菩提心，以及已經修行的人，如何才能斷除障礙。第二週中，佛陀告訴須菩提，如果菩薩在自身的三種修行中生起這樣的想法，認為『我能發起菩提心』，乃至『我能斷除障礙』，爲了去除這種增上慢，所以有了第二週的說法。也就是說，第一週的說法是教導未發菩提心的人發起菩提心，第二週的說法是針對已經發起菩提心的人，告訴他們不要認為『我能發起菩提心』。或者說，修行和斷障這兩週是分別解釋的。舊的解釋說，第一週是爲了生起善根，第二週是爲了斷除障礙，障礙就是所知障。所以下面的論典說，在內心修行時，如果存有『我』是菩薩的想法，就會障礙不住于道。菩薩不住于道中，就無法用無分別智在內心深處契合真理，也就無法證得真理，所以不能生起『我能』的心。又有一種解釋認為，爲了利益根器不同的人，以及初學和久學的兩類聽眾，所以作了兩次說法。在第一週的說法中，分為兩部分。從『應如是降伏其心』到『如所教住』是正宗。『不可以身相見如來』以下是說明斷除疑惑。能夠斷除道的般若（Prajna，智慧）所斷除的是二障。前面有四個部分，首先是善現（須菩提的別名）虔誠恭敬地讚歎和請求，其次是如來讚歎印可並陳述，第三是恭敬地應諾並希望聽聞。
【English Translation】 English version: Indeed. The Diamond Sutra says, 'Dwelling with the mind turned away and turned towards.' 'Turned away' means distant, and 'turned towards' means observing. It means using wisdom to observe the truth, like using a mirror to see one's face. 'Turned away' means turning away from birth and death; 'turned towards' means facing Nirvana (the state of liberation). 'Turned away' means abandoning afflictions; 'turned towards' means realizing the truth. 'Turned away' means離遠離有和空; 'turned towards' means abiding in the Middle Way. This is how it should be understood. Or, 'facing the mind' means gazing intently, meaning using wisdom to understand the truth, like gazing at one's own face.
At that time, the elder Subhuti (a disciple of the Buddha), in the midst of the assembly, immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined respectfully, said to the Buddha.
Narration: This is the second request for Dharma in the major section. In the Proper Teaching section, according to Vasubandhu's (an ancient Indian Buddhist philosopher) classification, there are two parts. From 'From this chanting to the karmic reward is also inconceivable' is the first week of teaching. Next, from 'At that time, Subhuti' to 'How should they abide' and then to 'They should observe in this way' is the second week of teaching. In the first week, the three questions are directed at those who have not generated Bodhicitta (the mind of enlightenment), asking how they can generate it, and how those who are already practicing can remove obstacles. In the second week, the Buddha tells Subhuti that if a Bodhisattva (an enlightened being) generates such thoughts in their three practices, thinking 'I can generate Bodhicitta,' and even 'I can remove obstacles,' the second week of teaching is given to remove this arrogance. That is, the first week of teaching teaches those who have not generated Bodhicitta to generate it, and the second week of teaching is directed at those who have already generated Bodhicitta, telling them not to think 'I can generate Bodhicitta.' Alternatively, the two weeks of teaching on practice and removing obstacles are explained separately. The old explanation says that the first week is for generating good roots, and the second week is for removing obstacles, which are the obstacles of knowledge. Therefore, the following treatise says that if one cherishes the thought of 'I' as a Bodhisattva while practicing internally, it will obstruct the non-abiding path. If a Bodhisattva does not abide in the path, they cannot inwardly accord with the truth using non-discriminating wisdom, and therefore cannot attain realization, so they should not generate the thought of 'I can.' Another explanation is that the two weeks of teaching were given to benefit people with different capacities, and the two types of listeners, beginners and those who have practiced for a long time. In the first week of teaching, there are two parts. From 'You should subdue your mind in this way' to 'Abide as taught' is the main teaching. 'You cannot see the Tathagata (Buddha) by physical characteristics' and below explains the removal of doubts. What can sever the path, Prajna (wisdom), severs the two obstacles. The preceding has four parts: first, Sudhuti (another name for Subhuti) reverently praises and requests; second, the Tathagata praises, approves, and states; third, respectfully agrees and hopes to hear.
。四隨問別答。前中復三。初明虔恭。次明讚歎。后正陳請。此初文也。然無著菩薩說成立七種義句已此般若波羅蜜即得成立。謂種姓不斷等。此七之初三科判此經總有三段。后四彰此經中所有之義非別判文也。三段文者。一善現讚歎名為種姓不斷。二善現發請名為發起行相。發問修行之相故。三者如來印答訖至應作如是觀名行所住處。謂依佛所說此一部義以行其行。即是行所住處也。四對治者非別有文。即於行所住處中。有能所對治也。故論云彼如是相應行。相行諸住處時有二種對治。應知謂邪行及共見正行。此中見者謂分別也。于初住處中若說菩薩應生如是心所有眾生等。此是邪行對治。生如是心是菩薩是邪行。若復說言若菩薩有眾生想等。此為共見正行對治。此分別執菩薩亦應斷。謂我應度眾生故。于第二住處中若說應行佈施。此為邪行對治。非無佈施是菩薩邪行。若復說言住於事等此為共見正行對治。此分別執菩薩亦應斷。謂應行佈施故。就此之中有能對治所對治。應準釋之。五不失者謂不失正道此遮增減執也。謂於行所住處之中執有人法。故名為增執。撥無真如妙法故名為減執。若作此者便失正道。今遮二執故云不失。故論云于中若說言如來說福德性即非福德性者。此遮增益邊。以無彼福聚分別自性故。若
復說言是故如來說如來福德聚。此遮損減邊。以彼雖不如言詞有自性而有可說事。以如來說福德聚故。乃至云所謂佛法者即非佛法。如是等皆應準釋名為不失也。六地者此有三種。一信行地。謂凡夫修位始從唱乃至是名一切法也。二凈心地。謂十地始從譬如人身長大下。三佛地。從若菩薩作是言我當莊嚴佛土乃至經末也。七立名者謂釋能斷之名可知也。然南地有金剛仙釋。科此論總為十二分者。但是此方凡情浪作圖度。不可依據也。爾時長老者西方以耆尊為長老也。若少而有德故有大德之名。非此有方周須菩提者訛也。應云蘇補底。此云善現。即世尊弟子之中解空第一也。謂應佛之世即能現生。或善能現前了達空義。或初生現時其室空寂。相師佔之名為善現。現者出也。生時室中一切空寂表其長大善解空義故名善現。新翻能斷名具壽善現者。命有二種。一出世命謂慧。二者世間命謂連持色心相續。若單標慧命不攝世間。若獨言壽不通出世。顯雙具二故云具壽也。即善現有二。一者得出世慧命。二者為得世間長命故亦云長老也。即從座起者為表舍二乘之非實。趣一乘之究竟也。偏袒右肩者顯示敬相。彼以右為吉祥故也。為表般若能與眾作吉慶也。右膝著地者顯降伏生死過失也。謂無始來以右手腳造眾罪故。為表此法能伏
【現代漢語翻譯】 現代漢語譯本： 再次說明，因此如來說如來的福德聚（指佛陀所積累的功德）。這是爲了遮止損減的觀點。因為即使福德聚不像言詞那樣具有自性，但它仍然是可以被描述的事物。因為如來說有福德聚的緣故。乃至像『所謂佛法者即非佛法』這樣的說法，都應該按照這個原則來解釋，這樣才不會失去（般若的真意）。 六地（指菩薩修行的六個階段）有三種：一是信行地，指的是凡夫開始修行的階段，從『唱』乃至『是名一切法』；二是凈心地，指的是十地（菩薩十地）的開始，從『譬如人身長大下』；三是佛地，從『若菩薩作是言我當莊嚴佛土』乃至經文的結尾。 七立名（指解釋經名的含義），就是要解釋『能斷』這個名稱的含義，這是可以理解的。然而，南地的金剛仙對這部論的總科分為十二分，這只是此地凡夫的情感隨意製作的圖解，不可作為依據。 『爾時長老』，在西方，人們稱年長的智者為長老。如果年紀小但有德行，也會被稱為大德。『非此有方周須菩提』是錯誤的，應該說是『蘇補底』（Subhuti），翻譯成漢語是『善現』（指須菩提的稱號）。他是世尊弟子中理解空性第一的人。意思是說，他應佛陀出世而降生，或者善於現前了達空性的意義，或者初生的時候，他的房間空寂。相士占卜后，給他取名為善現。『現』是出現的意思。出生時房間里一切空寂，表明他長大后善於理解空性的意義，所以叫做善現。新翻譯的《能斷金剛經》中稱『具壽善現』，生命有兩種，一種是出世間的生命，指的是智慧；另一種是世間的生命，指的是維持色身和心識的相續。如果只說慧命，就不能涵蓋世間的生命；如果只說壽命，就不能涵蓋出世間的生命。『具壽』是爲了表明他同時具備這兩種生命。也就是說，善現既得到了出世間的慧命，也爲了得到世間的長壽，所以也稱為長老。 『即從座起』，是爲了表明捨棄二乘（聲聞乘和緣覺乘）的非真實，趨向一乘（佛乘）的究竟。『偏袒右肩』，是爲了顯示恭敬之相，因為他們認為右邊是吉祥的。也是爲了表明般若能給大眾帶來吉祥。『右膝著地』，是爲了顯示降伏生死過失。意思是說，因為無始以來用右手和腳造作了許多罪業，所以爲了表明此法能夠降伏這些罪業。
【English Translation】 English version: Again, therefore, the Tathagata (Buddha) speaks of the Tathagata's accumulation of merit (referring to the merits accumulated by the Buddha). This is to prevent the view of diminution. Because even though the accumulation of merit does not have inherent existence like words, it is still something that can be described. Because the Tathagata speaks of the accumulation of merit. Even statements like 'What is called Buddha-dharma is not Buddha-dharma' should be interpreted according to this principle, so as not to lose (the true meaning of Prajna). The six grounds (referring to the six stages of a Bodhisattva's practice) are of three types: First, the ground of faith and practice, which refers to the stage when ordinary people begin to practice, from 'chanting' to 'this is called all dharmas'; second, the ground of pure mind, which refers to the beginning of the ten grounds (the ten stages of a Bodhisattva), from 'for example, a person's body grows'; third, the Buddha ground, from 'If a Bodhisattva says, I will adorn the Buddha-land' to the end of the sutra. The seventh, establishing the name (referring to explaining the meaning of the sutra's name), is to explain the meaning of the name 'Diamond Cutter (Vajracchedika)', which is understandable. However, the division of this treatise into twelve parts by the Vajrasena of the Southern Land is merely a fabrication based on the emotions of ordinary people in this place and should not be relied upon. 'At that time, the Elder', in the West, people call elderly wise men elders. If someone is young but virtuous, they are also called a great virtue. 'Not this has direction Zhou Subhuti' is wrong, it should be 'Subhuti' (Subhuti), translated into Chinese as 'Good Manifestation (Shanxian)' (referring to Subhuti's title). He is the foremost among the Buddha's disciples in understanding emptiness. It means that he was born in response to the Buddha's appearance in the world, or that he is good at directly understanding the meaning of emptiness, or that when he was first born, his room was empty and silent. After divination, the fortune-teller gave him the name Good Manifestation. 'Manifestation' means appearance. The emptiness of everything in the room at the time of birth indicates that he will be good at understanding the meaning of emptiness when he grows up, so he is called Good Manifestation. The newly translated Diamond Cutter Sutra calls him 'Bhagavan Subhuti', there are two kinds of life, one is the transcendental life, which refers to wisdom; the other is the worldly life, which refers to the continuous succession of the physical body and consciousness. If only wisdom-life is mentioned, it cannot cover worldly life; if only lifespan is mentioned, it cannot cover transcendental life. 'Bhagavan' is to show that he possesses both of these lives. That is to say, Subhuti has obtained both transcendental wisdom-life and also seeks to obtain worldly longevity, so he is also called an elder. 'Immediately rising from his seat' is to show the abandonment of the unreality of the two vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), and to move towards the ultimate of the One Vehicle (Buddha Vehicle). 'Uncovering his right shoulder' is to show respect, because they consider the right side to be auspicious. It is also to show that Prajna can bring auspiciousness to the masses. 'Kneeling on his right knee' is to show the subduing of the faults of birth and death. It means that because countless sins have been committed with the right hand and foot since beginningless time, it is to show that this Dharma can subdue these sins.
生死苦也。合掌者為表聽者之心與法冥合也。恭敬者表法可尊也。無著論云有六因緣故須菩提問。一者斷疑。謂諸眾生無始已來無明在身。煩惱迷覆而生疑惑。謂於四諦或於三寶等而生疑惑不能生信。若發問時所有是諸疑惑者皆悉斷故。二為起信解故者。謂若雖有信于諸經法不知於何而起信解。故為發問令于般若起信解故。三為入甚深者。謂若雖于般若生於信解。然于甚深之義未能進解。故為發問令解甚深義也。四為不退轉故者。謂雖于甚深而得解悟。然逢蚊虻斗諍疲懈等緣。或時退轉。一為發問永無退故。五為生喜故者。謂眾生久殖生死恒懷無量種種憂苦。一為發問憂苦永除故生歡喜也。六為正法久住故者。謂若不說如是般若。或諸正法速即隱滅無人住持。一為發問當令正法永得久住也。
希有世尊如來善護念諸菩薩善付囑諸菩薩。
述曰。依世親科。初周之中有二。一當宗請說分。二可以身相下廣破眾疑分。初中有四。一虔恭贊請。二嘆印許陳。三敬諾希聞。四隨問別答。初中有四。一彰所在。謂大眾中二顯虔恭三明讚歎四正發請上來二文竟。此為第三讚歎也。言希有世尊者謂住劫之中咸時方有佛出世也。只如賢劫千佛之中已有四佛出世。謂此住劫之中初之五劫無佛世現。第六劫中人壽四萬歲時拘留
【現代漢語翻譯】 現代漢語譯本：生死是痛苦的。合掌表示聽法者內心與佛法完全融合。恭敬表示佛法值得尊敬。無著菩薩的《無著論》中說，須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）提問有六個原因：第一，爲了斷除疑惑。眾生從無始以來就被無明覆蓋，被煩惱迷惑，產生疑惑，例如對四諦（Four Noble Truths，佛教的基本教義）或三寶（Three Jewels，佛、法、僧）等產生疑惑，無法生起信心。如果發起提問，所有這些疑惑都可以斷除。第二，爲了生起信心和理解。即使對經法有所信仰，也不知道從何處生起信心和理解。因此，通過提問，可以使人對般若（Prajna，智慧）生起信心和理解。第三，爲了進入甚深之義。即使對般若生起了信心和理解，但對於甚深的含義仍然無法深入理解。因此，通過提問，可以理解甚深的含義。第四，爲了不退轉。即使對甚深之義有所理解，但遇到蚊蟲叮咬、爭鬥疲憊等因緣，有時會退轉。因此，通過提問，可以永遠不退轉。第五，爲了生起喜悅。眾生長期處於生死輪迴之中，一直懷有無量的憂愁和痛苦。因此，通過提問，可以永遠消除憂愁和痛苦，從而生起歡喜。第六，爲了正法久住。如果不宣說這樣的般若，或者各種正法很快就會隱沒，沒有人來住持。因此，通過提問，可以使正法永遠長久住世。
希有世尊（World-Honored One）！如來（Tathagata，佛的稱號之一）善於護念諸菩薩（Bodhisattvas，發願要普度眾生的修行者），善於咐囑諸菩薩。
述曰：依據世親（Vasubandhu，印度佛教論師）的科判，初周之中有二：一是當宗請說分，二是『可以身相下』廣破眾疑分。初中有四：一虔恭贊請，二嘆印許陳，三敬諾希聞，四隨問別答。初中有四：一彰所在，謂大眾中；二顯虔恭；三明讚歎；四正發請。上來二文已竟，此為第三讚歎也。說『希有世尊』，是因為在住劫（Kalpa，佛教的時間單位）之中，很少有佛出世。就像賢劫（Bhadrakalpa，現在所處的賢劫）千佛之中，已經有四佛出世。在這個住劫之中，最初的五個劫沒有佛出現。第六劫中，人壽四萬歲時，拘留孫（Krakucchanda，過去七佛之一）佛出世。
【English Translation】 English version: Suffering arises from birth and death. Joining palms together signifies that the listener's mind is in complete harmony with the Dharma. Reverence indicates that the Dharma is worthy of respect. In the Treatise of Asanga (Asanga, a major figure in the Yogacara school of Buddhism), it is said that Subhuti (Subhuti, one of the Buddha's ten principal disciples, known for his understanding of emptiness) asked questions for six reasons: First, to dispel doubts. Sentient beings, from beginningless time, have been covered by ignorance and deluded by afflictions, giving rise to doubts, such as doubts about the Four Noble Truths (Four Noble Truths, the basic teachings of Buddhism) or the Three Jewels (Three Jewels, Buddha, Dharma, Sangha), and are unable to generate faith. If questions are asked, all these doubts can be dispelled. Second, to generate faith and understanding. Even if there is faith in the scriptures, it is not known where to generate faith and understanding. Therefore, by asking questions, people can generate faith and understanding in Prajna (Prajna, wisdom). Third, to enter into profound meaning. Even if faith and understanding in Prajna have arisen, the profound meaning is still not deeply understood. Therefore, by asking questions, the profound meaning can be understood. Fourth, to prevent regression. Even if there is understanding of the profound meaning, encountering mosquitoes, disputes, fatigue, and other conditions may lead to regression. Therefore, asking questions can prevent regression forever. Fifth, to generate joy. Sentient beings have long been in the cycle of birth and death, constantly harboring immeasurable sorrows and sufferings. Therefore, by asking questions, sorrows and sufferings can be eliminated forever, thereby generating joy. Sixth, to ensure the long-lasting presence of the True Dharma. If such Prajna is not expounded, or if various True Dharmas quickly disappear and no one upholds them, then by asking questions, the True Dharma can be made to last forever.
'Rare indeed, World-Honored One (World-Honored One)! The Tathagata (Tathagata, one of the titles of the Buddha) is skilled in protecting and mindful of all Bodhisattvas (Bodhisattvas, practitioners who vow to liberate all beings), skilled in entrusting all Bodhisattvas.'
Commentary: According to Vasubandhu's (Vasubandhu, an Indian Buddhist philosopher) classification, the initial section has two parts: first, the request for teaching the doctrine; second, the extensive refutation of doubts beginning with 'can be by physical characteristics'. The first part has four aspects: first, reverent praise and request; second, praise and permission; third, respectful acceptance and eager listening; fourth, separate answers to questions. The first aspect has four parts: first, indicating the location, that is, in the assembly; second, showing reverence; third, clarifying praise; fourth, formally making the request. The preceding two passages are completed; this is the third, praise. Saying 'Rare indeed, World-Honored One' is because it is rare for a Buddha to appear in a Kalpa (Kalpa, a unit of time in Buddhism). Just like among the thousand Buddhas of the Bhadrakalpa (Bhadrakalpa, the present fortunate eon), four Buddhas have already appeared. In this Kalpa, there were no Buddhas in the first five kalpas. In the sixth kalpa, when the human lifespan was 40,000 years, Krakucchanda (Krakucchanda, one of the past seven Buddhas) Buddha appeared.
孫佛出世第七劫中人壽三萬歲時拘那含牟尼佛出世第八劫中人壽二萬歲時迦葉佛出世。第九劫中人壽百歲時釋迦牟尼佛出。第十劫中人壽八萬歲初減劫時彌勒佛出至第十五劫九百九十四佛共出一劫。至后住劫中有樓至佛獨出一住劫。從此已后更經十二大劫方有星宿劫中第一日光佛出從此已后更經三百劫方有餘佛出世故法華云諸佛出於世懸遠值遇難等也。善護念者世親云加彼身同行。一加其身二加其同梵行者。謂有菩薩曾已發心逢遇諸佛。機根已熟者如來即護念之一切加其身。令得自利增長善法。二加同行。謂即菩薩有同共梵行者。令轉教授之。加其利他也。善付囑者謂根未熟菩薩即是。雖已發心機根未熟。此有二種。一者曾未有功德。二者曾來雖有功德已唯退失。以此二人付授根熟菩薩。令其教導。于未得已退者令得於曾得已退者令其進修。故名付囑。又得不退者令不捨大乘者。前將根未熟付授根已熟者今即世尊以法付授根未熟者令不捨大乘。于大乘中欲令勝進名為付囑世義云準論付囑有二。一者菩薩之中有得退未得退者。但令其不捨大乘令其勝進名為付囑也。然無著釋意與此稍殊。彼意說云。如來初成道時有菩薩。曾於過去已積善根根已成熟者。佛即為說彼行所住處。于住處中說聖道為能對治。分別為所對治。又說
【現代漢語翻譯】 現代漢語譯本： 孫佛（Sun Buddha）出世于第七劫中，當時人類的壽命是三萬歲。拘那含牟尼佛（Kanakamuni Buddha）出世于第八劫中，當時人類的壽命是二萬歲。迦葉佛（Kasyapa Buddha）出世于第九劫中，當時人類的壽命是一百歲。釋迦牟尼佛（Sakyamuni Buddha）出世于第十劫中，當時人類的壽命是八萬歲，正處於初減劫時期。彌勒佛（Maitreya Buddha）將出世于第十劫中，直到第十五劫，共有九百九十四佛共同出現於一劫中。在之後的住劫中，有樓至佛（Rucika Buddha）獨自出現於一住劫中。從此以後，還要經過十二大劫，才會有星宿劫中的第一位日光佛（Sunlight Buddha）出世。從此以後，還要經過三千劫，才會有其餘的佛出世。所以《法華經》說，諸佛出現於世，極其遙遠，難以值遇。
『善護念』，世親（Vasubandhu）解釋為『加彼身同行』。一，加其身，二，加其同梵行者。指的是有菩薩曾經發心，遇到諸佛，機根已經成熟，如來就會護念他們，一切都加持於他們自身，使他們能夠自利，增長善法。二，加持同行，指的是這些菩薩有共同修習梵行的人，使他們能夠互相教授。這是加持他們的利他行為。
『善付囑』，指的是根基尚未成熟的菩薩。他們雖然已經發心，但機根尚未成熟。這又分為兩種情況：一是曾經沒有功德，二是曾經有功德但已經退失。將這兩種人託付給根基成熟的菩薩，讓他們教導。對於未得者，令其獲得；對於已退者，令其進步修習。所以稱為『付囑』。又使已得不退者，令其不捨大乘。之前是將根基未成熟者託付給根基已成熟者，現在是世尊將佛法託付給根基未成熟者，使他們不捨大乘，在大乘中希望他們能夠更加精進，這稱為『付囑』。世義的解釋是，根據論典，付囑有兩種：一是菩薩之中有得退未得退者，只要讓他們不捨大乘，讓他們更加精進，就稱為『付囑』。然而，無著（Asanga）的解釋與此稍有不同。他的意思是說，如來初成道時，有菩薩曾經在過去積累了善根，根基已經成熟，佛就為他們宣說他們所行之處，在所住之處宣說聖道作為能對治，分別所對治。
【English Translation】 English version: During the seventh kalpa when Sun Buddha appeared, the human lifespan was 30,000 years. During the eighth kalpa when Kanakamuni Buddha appeared, the human lifespan was 20,000 years. During the ninth kalpa when Kasyapa Buddha appeared, the human lifespan was 100 years. During the tenth kalpa when Sakyamuni Buddha appeared, the human lifespan was 80,000 years, during the initial decreasing kalpa. Maitreya Buddha will appear during the tenth kalpa, and until the fifteenth kalpa, a total of 994 Buddhas will appear together in one kalpa. In the subsequent abiding kalpa, Rucika Buddha will appear alone in one abiding kalpa. After this, it will take another twelve great kalpas for the first Sunlight Buddha of the constellation kalpa to appear. After this, it will take another three thousand kalpas for other Buddhas to appear. Therefore, the Lotus Sutra says that the appearance of Buddhas in the world is extremely rare and difficult to encounter.
'Well-protected mindfulness,' Vasubandhu explains as 'adding to their person and fellow practitioners.' First, adding to their person; second, adding to their fellow practitioners of pure conduct. This refers to Bodhisattvas who have previously made vows and encountered Buddhas, whose faculties are already mature. The Tathagata will protect and be mindful of them, adding everything to their own person, enabling them to benefit themselves and increase their good deeds. Second, adding to fellow practitioners, referring to those Bodhisattvas who have fellow practitioners of pure conduct, enabling them to teach each other. This is adding to their altruistic actions.
'Well-entrusted,' refers to Bodhisattvas whose roots are not yet mature. Although they have already made vows, their faculties are not yet mature. This can be divided into two situations: first, those who have never had merit; second, those who have had merit but have already lost it. These two types of people are entrusted to Bodhisattvas whose roots are mature, allowing them to teach. For those who have not attained, they are enabled to attain; for those who have already regressed, they are enabled to progress in their practice. Therefore, it is called 'entrustment.' Furthermore, those who have attained non-regression are enabled not to abandon the Mahayana. Previously, those whose roots were not mature were entrusted to those whose roots were already mature; now, the World Honored One entrusts the Dharma to those whose roots are not mature, enabling them not to abandon the Mahayana, hoping that they can advance further in the Mahayana. This is called 'entrustment.' The explanation of Shi Yi is that, according to the treatises, there are two types of entrustment: first, among Bodhisattvas, there are those who may regress and those who may not regress; as long as they do not abandon the Mahayana and are enabled to advance further, it is called 'entrustment.' However, Asanga's explanation is slightly different. His meaning is that when the Tathagata first attained enlightenment, there were Bodhisattvas who had accumulated good roots in the past, and their faculties were already mature. The Buddha then proclaimed to them the places where they should practice, and in those places, he proclaimed the holy path as the antidote, distinguishing what is to be treated.
斷除增減二執不失正道。凡夫修菩薩修及佛地。又說成立般若名故。如是名為善護念也。善付囑者即根未熟菩薩未能發心修行。故如來臨涅槃付囑已攝受菩薩。令其以此五種義為說。亦令成熟佛法也。已攝受者即謂根熟菩薩故也。然護念有六。一者時。謂如來能為現在及未來二時護念也。謂于現在令其安樂之時。即不令作惡招未來惡果名為利益。非如慈母令兒子現在得樂故反令造惡也。二者差別。謂善能知機差別為說故名善護念也。三者高大。謂以般若攝益有情更無過上故也。四牢固者。謂世間物可有破壞唯其般若畢竟堅牢也。五普遍者。謂遍能攝益於自他。故非如二乘但自利也。六異相者。謂信行地中凡夫修位有種種別。隨其差別以別異法而為說故也。善付囑者亦有六種。一入處者謂所歸投處名為入處。處謂安處也。謂佛付囑根未熟者言。我涅槃后歸餘菩薩諸佛等。故以諸善友為所歸投也。二法爾得者。謂已根熟者於他之所法爾能為攝益。如母于子也。三轉教者。謂令傳說般若深法使傳燈紹繼不絕故也。四不失者。即是入處由有所歸投故不失正法正道也。五悲者。即是法爾由有悲故能法爾攝益他。六尊重者即轉授也。由尊重般若故而能展轉傳教也。
世尊善男子「善女人發阿耨多羅三藐三菩提心云何應住云何
【現代漢語翻譯】 現代漢語譯本：斷除增益和損減這兩種執著，就不會失去正道。凡夫、菩薩以及佛的果位，都因為宣說和成立般若的緣故。這叫做善護念。善付囑是指那些根基尚未成熟、還未能發起菩提心的菩薩，所以如來在臨近涅槃時，將他們託付給已經攝受的菩薩，讓他們用這五種意義為這些菩薩說法，使他們成熟佛法。已經攝受的菩薩是指那些根基已經成熟的菩薩。護念有六種：一是時間，如來能夠為現在和未來這兩個時間段進行護念。在現在讓他們安樂的時候，就不讓他們作惡，招致未來的惡果，這叫做利益。而不是像慈母那樣，只讓兒子現在得到快樂，反而讓他造惡。二是差別，善於瞭解根機的差別，為他們說法，所以叫做善護念。三是高大，用般若來攝受利益有情，沒有比這更高的了。四是牢固，世間萬物都可能被破壞，只有般若畢竟堅牢。五是普遍，普遍地能夠攝受利益自己和他人，不像二乘那樣只利益自己。六是異相，在信行地中，凡夫的修行位次有種種差別，隨著這些差別，用不同的法為他們說法。善付囑也有六種：一是入處，所歸投的地方叫做入處，處是安處的意思。佛付囑根基尚未成熟的人說，我涅槃后，歸投于其他菩薩諸佛等，所以把諸位善友作為歸投之處。二是法爾得，根基已經成熟的人，自然而然地能夠攝受利益他人，就像母親對待孩子一樣。三是轉教，讓他們傳說般若的深奧之法，使傳燈紹繼不絕。四是不失，因為有所歸投，所以不會失去正法正道。五是悲，因為有悲心，所以能夠自然而然地攝受利益他人。六是尊重，因為尊重般若，所以能夠輾轉傳教。
世尊，善男子、善女人發阿耨多羅三藐三菩提心（無上正等正覺之心）后，應該如何安住，如何降伏其心？
【English Translation】 English version: Severing the two attachments of increase and decrease, one will not lose the right path. Ordinary people, Bodhisattvas, and the state of Buddhahood are all due to the explanation and establishment of Prajna (wisdom). This is called 'skillful protection of mindfulness'. 'Skillful entrustment' refers to those Bodhisattvas whose roots are not yet mature and who have not yet developed the Bodhi mind (the mind of enlightenment). Therefore, when the Tathagata (Buddha) is approaching Nirvana (liberation), he entrusts them to the Bodhisattvas who have already been received, so that they can use these five meanings to teach these Bodhisattvas, enabling them to mature in the Buddhadharma (Buddha's teachings). 'Those who have already been received' refers to those Bodhisattvas whose roots are already mature. There are six aspects of protection of mindfulness: First, time: the Tathagata can protect mindfulness in both the present and future. When making them happy in the present, he does not allow them to do evil, causing future bad consequences; this is called benefit. It is not like a loving mother who only makes her son happy now, but instead causes him to do evil. Second, differentiation: being good at understanding the differences in faculties and teaching them accordingly is called 'skillful protection of mindfulness'. Third, loftiness: using Prajna to embrace and benefit sentient beings, there is nothing higher than this. Fourth, firmness: worldly things can be destroyed, but only Prajna is ultimately firm. Fifth, universality: universally able to embrace and benefit oneself and others, unlike the Two Vehicles (Shravakayana and Pratyekabuddhayana) that only benefit themselves. Sixth, different aspects: in the stage of faith and practice, the positions of ordinary people in cultivation have various differences; according to these differences, different methods are used to teach them.
There are also six aspects of skillful entrustment: First, place of entry: the place to which one returns is called the place of entry; 'place' means a place of peace. The Buddha entrusts those whose roots are not yet mature, saying, 'After my Nirvana, return to other Bodhisattvas, Buddhas, etc.,' so take all good friends as places of return. Second, naturally obtained: those whose roots are already mature can naturally embrace and benefit others, like a mother to her child. Third, transmission of teaching: let them transmit the profound Dharma of Prajna, so that the transmission of the lamp continues without interruption. Fourth, non-loss: because there is a place to return, one will not lose the right Dharma and the right path. Fifth, compassion: because of compassion, one can naturally embrace and benefit others. Sixth, respect: because of respect for Prajna, one can transmit the teaching in turn.
World Honored One, how should good men and good women, who have aroused the mind of Anuttara-Samyak-Sambodhi (the mind of unsurpassed, right and perfect enlightenment), abide, and how should they subdue their minds?
」降伏其心。
述曰。此第三正發請也。善男子等者即謂烏波索迦等也。若不受別解脫戒不能親近承事。故不名為善也。發者生也起也。阿耨多羅者此云無上也。三者正也藐者等也。三又名正菩提稱覺應云無上正等正覺及等正覺謂初是總名次簡外道邪覺。次簡二乘偏覺次簡菩薩缺覺。舉圓滿故如是名為無上正等正覺也。謂此體者即是法身。故勝鬘云如來者即是法身。法身即涅槃界也。言發心者謂趣向于波若。故名為發。云何住者問住何心而成發也。謂於何處安住其心而成發也。世云何修行既發心已如何修行耶。云何降伏其心者既修行已煩惱所知如何除斷耶。云何住者即謂深念眾生心也。云何修行者謂求菩提心也。云何降伏者謂厭離有為心也。又斷一切惡者即是云何降伏其心也。修一切善者即云何修行也。度一切眾生者即云何住也。又律儀戒攝善法戒饒益有情戒亦此配之也。此上並依世親意釋。依無著者與上不同也。彼云應住者謂欲愿故。欲者正求也。謂即正求佛故。愿者為所求故作心思念也。謂發正愿斷一切惡等故。應修行者謂相應三摩缽帝故。三摩缽帝者無分別三摩提也。謂為對治分別故。而起無分別三摩提引無分別智也。此意云由有分別故是非遂生。是非生故煩惱起。煩惱起故造惡業。造惡業故生死轉。今
【現代漢語翻譯】 現代漢語譯本：降伏其心。
述曰：這是第三次正式發起請問。』善男子等『指的是優婆塞（Upasaka，在家男居士）等。如果未受別解脫戒，就不能親近承事，因此不能稱為』善『。』發『是生起的意思。』阿耨多羅『，這裡翻譯為』無上『。』三『是』正『的意思，』藐『是』等『的意思。』三『又名』正菩提『，也稱為』覺『，應譯為』無上正等正覺『以及』等正覺『。』初『是總稱，其次是簡別于外道的邪覺，再次是簡別於二乘的偏覺，最後是簡別于菩薩的缺覺。因為舉出了圓滿，所以這樣稱為』無上正等正覺『。所說的這個』體『就是法身。所以《勝鬘經》說：』如來就是法身，法身就是涅槃界『。』發心『是指趣向般若（Prajna，智慧），所以稱為』發『。』云何住『是問安住於何種心才能成就發起。也就是在何處安住其心才能成就發起。』云何修行『是說既然發心之後，應該如何修行呢？』云何降伏其心『是說既然修行之後，煩惱和所知障應該如何斷除呢？』云何住『是指深深地念及眾生之心。』云何修行『是指尋求菩提心。』云何降伏『是指厭離有為之心。另外，斷除一切惡，就是』云何降伏其心『；修一切善，就是』云何修行『；度一切眾生，就是』云何住『。律儀戒、攝善法戒、饒益有情戒也可以這樣對應。以上是依據世親（Vasubandhu）的解釋。依據無著（Asanga）的解釋則與上述不同。他認為』應住『是指欲愿，』欲『是正求，也就是正求佛果。』愿『是為所求而作的思念。也就是發起正愿，斷除一切惡等等。』應修行『是指與相應的三摩缽地（Samāpatti，等至）相應。三摩缽地是無分別三摩提（Samādhi，禪定）。也就是爲了對治分別，而生起無分別三摩提，引出無分別智。這個意思是說，由於有分別，所以是非就產生了。是非產生，煩惱就生起。煩惱生起，就造作惡業。造作惡業，生死就流轉。現在
【English Translation】 English version: 'How to subdue the mind.'
Commentary: This is the third formal request for instruction. 'Good men and women' refers to Upasakas (lay male devotees) and the like. If one has not received the Pratimoksha vows (vows of individual liberation), one cannot closely attend and serve, and therefore cannot be called 'good.' 'Initiating' means arising or beginning. 'Anuttara' is translated here as 'unsurpassed.' 'Sam' means 'right,' and 'yak' means 'equal.' 'Sam' is also called 'Right Bodhi,' also known as 'Awakening,' and should be translated as 'Unsurpassed Right Equal Awakening' and 'Equal Right Awakening.' 'First' is a general term, the second distinguishes it from the heretical awakening of external paths, the third distinguishes it from the partial awakening of the Two Vehicles (Shravakas and Pratyekabuddhas), and the last distinguishes it from the incomplete awakening of Bodhisattvas. Because it encompasses completeness, it is thus called 'Unsurpassed Right Equal Awakening.' The 'essence' spoken of is the Dharmakaya (Dharma Body). Therefore, the Shrimālādevi Sutra says: 'The Tathagata (Thus Come One) is the Dharmakaya, and the Dharmakaya is the realm of Nirvana.' 'Initiating the mind' refers to turning towards Prajna (wisdom), and is therefore called 'initiating.' 'How to abide' asks what kind of mind one should abide in to achieve initiation. That is, where should one abide one's mind to achieve initiation. 'How to practice' asks how one should practice after initiating the mind. 'How to subdue the mind' asks how one should eliminate and cut off afflictions and the knowable obscurations after practicing. 'How to abide' refers to deeply contemplating the minds of sentient beings. 'How to practice' refers to seeking the Bodhi mind. 'How to subdue' refers to detesting the conditioned mind. Furthermore, cutting off all evil is 'how to subdue the mind'; cultivating all good is 'how to practice'; liberating all sentient beings is 'how to abide.' The Pratimoksha vows, the vows of gathering good dharmas, and the vows of benefiting sentient beings can also be matched in this way. The above is based on Vasubandhu's interpretation. Asanga's interpretation is different from the above. He believes that 'should abide' refers to desire and aspiration. 'Desire' is the right seeking, that is, the right seeking of Buddhahood. 'Aspiration' is the thought made for what is sought. That is, initiating the right aspiration, cutting off all evil, and so on. 'Should practice' refers to being in accordance with the corresponding Samāpatti (attainment). Samāpatti is non-discriminating Samādhi (meditative absorption). That is, in order to counteract discrimination, one arises non-discriminating Samādhi, leading to non-discriminating wisdom. The meaning of this is that because there is discrimination, right and wrong arise. When right and wrong arise, afflictions arise. When afflictions arise, evil karma is created. When evil karma is created, samsara (the cycle of birth and death) turns. Now
為斷彼故起無分別行也。分別者即所知障故。應降伏者謂折伏散時。折伏散時者若彼三摩缽帝心散制令還住也。此意云若折伏分別心不令散亂故名為降伏。正起無分別三摩缽帝故名為修行也。問何故不得言若善男子等於三乘菩提應云何住等。而獨言于大乘耶。如勝鬘云荷四重擔者。即有姓無姓皆攝益。故答論釋云不可得義。謂善現既是聲聞。若問大乘住行為不可得。若問二乘住行者非為難事。世尊不嘆善哉也。又為三種菩提差別故善問。故唯問發行菩薩乘也。
佛言善哉「善哉須菩提如汝所說如來善護念諸菩薩善付囑諸菩薩汝今諦聽當爲汝說善男子善女人發阿耨多羅三藐三菩提心應如是住如是」降伏其心。
述曰。此第二嘆印許陳于中有三。一者嘆二者印三者許陳。嘆者謂善哉也。謂若善現少有合理佛但印可未必重嘆。為問既極深廣故佛重贊善哉也。印謂印述其言。許陳者為擬宣說。諦者審也。令其諦審聽受故曰諦聽。故經說言聽者端視如飢渴。一心入于語義中踴躍。聞法心悲喜如是之人乃為說也。
唯然世尊愿樂欲聞。
述曰。此第三敬諾希聞也。唯者敬詞然者可然其事也。
佛告須菩提「諸菩薩摩訶薩應如是降伏其心所有一切眾生之類若卵生若胎生若濕生若化生若有色若無色若有
【現代漢語翻譯】 現代漢語譯本：爲了斷除這些（煩惱），要發起無分別的修行。『分別』指的是所知障的緣故。『應降伏者』是指折伏散亂的時候。『折伏散時』是指如果那個三摩缽地（Samadhi，禪定）的心散亂時，要制止它，令它回到專注的狀態。這個意思就是說，如果折伏分別心，不讓它散亂，所以叫做『降伏』。正確地發起無分別的三摩缽地，所以叫做『修行』。問：為什麼不能說『如果善男子等對於三乘菩提（Triyana Bodhi，三種菩提）應該如何安住等』，而只說對於大乘（Mahayana，大乘）呢？如《勝鬘經》所說，『荷負四重擔者』，即是有種姓和無種姓的人都攝受利益。所以答論解釋說，這是『不可得義』。意思是說，善現（Subhuti，須菩提）既然是聲聞（Sravaka，聲聞），如果問大乘的住行就不可得，如果問二乘的住行，就不是難事。世尊（釋迦牟尼佛）也不會讚歎『善哉』。又因為三種菩提有差別，所以是善問。所以只問發起菩薩乘（Bodhisattvayana，菩薩乘）的人。 佛說：『善哉！善哉！須菩提（Subhuti）！正如你所說，如來（Tathagata，如來）善於護念諸菩薩（Bodhisattva，菩薩），善於付囑諸菩薩。你現在仔細聽著，我當爲你解說，善男子、善女人發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）應該如何安住，如何降伏其心。』 述曰：這第二段是讚歎印可，陳述其中有三點。一是讚歎，二是印可，三是許諾陳述。讚歎是指『善哉』。意思是說，如果善現稍微有點合理，佛只是印可，未必重重讚歎。因為所問的既極其深廣，所以佛才重重讚歎『善哉』。印可是指印可陳述他的言語。許諾陳述是指準備宣說。『諦』是審察的意思。令他審察聽受，所以說『諦聽』。所以經上說，聽法的人要端正視聽，如飢似渴，一心進入語義之中，踴躍歡喜。聞法時心中悲喜交加，這樣的人才為他說法。 『唯然，世尊（釋迦牟尼佛）！我願樂聽聞。』 述曰：這第三段是恭敬地應諾，希望聽聞。『唯』是敬語，『然』是認可這件事。 佛告訴須菩提（Subhuti）：『諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）應該這樣降伏其心：所有一切眾生之類，若卵生，若胎生，若濕生，若化生，若有色，若無色，若有
【English Translation】 English version: For the sake of severing those (afflictions), one should initiate the practice of non-discrimination. 'Discrimination' refers to the obstacle of what is knowable. 'Those who should be subdued' refers to the time of subduing scattering. 'The time of subduing scattering' refers to when the mind of that Samadhi (禪定) scatters, one should restrain it and cause it to return to a state of focus. The meaning of this is that if one subdues the discriminating mind and does not allow it to scatter, it is called 'subduing'. Correctly initiating non-discriminating Samadhi is called 'practice'. Question: Why can't it be said, 'If good men, etc., regarding the Three Vehicles of Bodhi (Triyana Bodhi) , how should they abide, etc.,' and only speak of the Mahayana (大乘)? As the Shrimala Sutra says, 'Those who bear the four heavy burdens' include both those with and without lineage, benefiting them all. Therefore, the commentary explains that this is the 'meaning of unobtainability'. It means that since Subhuti (須菩提) is a Sravaka (聲聞), if one asks about the abiding and practice of the Mahayana, it is unobtainable; if one asks about the abiding and practice of the Two Vehicles, it is not a difficult matter. The World-Honored One (釋迦牟尼佛) would not praise 'Excellent!' Also, because there are differences in the Three Bodhis, it is a good question. Therefore, one only asks those who initiate the Bodhisattva Vehicle (Bodhisattvayana). The Buddha said: 'Excellent! Excellent, Subhuti! Just as you have said, the Tathagata (如來) is skilled at protecting and mindful of all Bodhisattvas (菩薩), and skilled at entrusting all Bodhisattvas. Now listen attentively, and I will explain to you how good men and good women who have aroused the mind of Anuttara-samyak-sambodhi (無上正等正覺之心) should abide and how they should subdue their minds.' Commentary: This second section praises and approves, stating three points within it. First, praise; second, approval; and third, a promise to explain. 'Praise' refers to 'Excellent!' It means that if Subhuti had only a little reason, the Buddha would only approve, not necessarily praise heavily. Because the question is extremely profound and vast, the Buddha heavily praises 'Excellent!' 'Approval' refers to approving and stating his words. 'Promise to explain' refers to preparing to explain. 'Attentively' means carefully. Causing him to carefully listen and receive, therefore it is said 'listen attentively'. Therefore, the sutra says that those who listen to the Dharma should straighten their vision, like hunger and thirst, wholeheartedly enter into the meaning of the words, and leap with joy. When hearing the Dharma, their hearts are filled with sorrow and joy; only for such people is the Dharma spoken. 'Yes, World-Honored One (釋迦牟尼佛)! I am eager to hear.' Commentary: This third section is a respectful agreement, hoping to hear. 'Yes' is a respectful word, 'indeed' is acknowledging the matter. The Buddha told Subhuti (須菩提): 'All Bodhisattva-Mahasattvas (大菩薩) should subdue their minds in this way: all kinds of living beings, whether born from eggs, born from wombs, born from moisture, born from transformation, whether with form, without form, whether with
想若無想若非有想」非無想。
述曰。此第四隨問別答。于中初答云何住次複次下答云何修行。后須菩提菩薩應如是下答降伏。就初之中有四。初明廣大心。次明第一心。次明常心。次明不顛倒心。此初也上依世親科。依無著者就第三彼修行所住處中差別言之有十八。約地言之有三。謂初十六是地前資糧加行二位凡夫。修行即信行地。第十七證道是十地。菩薩行即凈心地。第十八上求地即佛地也。謂我莊嚴佛土已下文若約住處言之有六。謂一攝住處二波羅蜜凈住處等於中初二住處即是十八中初二。第三欲住處者即十八中二。謂欲得色身法身故第四離障礙住處者即餘十二住。第五凈心住處者即第十七證道。第六究竟住處者即第十八上求佛地。總雖有八住處后二不離前六。故通一切住處故但言住處言之有六種也。謂且如初二住處中即有廣大及甚深二種住處。如論具顯余例應然。就六住處之中初四是信行地。于中初二資糧位。次二加行位也。然無著之意不同世親論。十八差別一一皆有答前三問也。故論云經言菩薩應生如是心者。顯菩薩應如是住中欲愿也。若菩薩眾生相轉。即非菩薩者。顯示應如是修行中相應三摩缽帝時也。若菩薩起眾生相人相壽者相。則不名菩薩者。顯示應如是降伏其心中攝散時也。其世親以十八差
【現代漢語翻譯】 現代漢語譯本：『想若無想若非有想』，並非『無想』。
註釋：這是第四個隨問別答。其中，首先回答『如何安住』，其次從『複次』開始回答『如何修行』，最後從『須菩提菩薩應如是』開始回答『降伏』。在最初的『如何安住』中，有四個方面：首先闡明廣大心，其次闡明第一心，再次闡明常心，最後闡明不顛倒心。這是最初的方面，以上是依據世親的科判。依據無著的觀點，在第三個『彼修行所住處』中，有十八種差別。從地的角度來說，有三種：最初的十六種是地前資糧位和加行位的凡夫，修行即是信行地，第十七種證道是十地，菩薩行即是凈心地，第十八種上求地即是佛地。所謂『我莊嚴佛土』以下的經文，如果從住處的角度來說，有六種：一是攝住處，二是波羅蜜凈住處等。其中，最初的兩種住處即是十八種中的最初兩種。第三種欲住處，即是十八種中的兩種，即欲得色身（Rūpakāya）法身（Dharmakāya）的緣故。第四種離障礙住處，即是其餘的十二種住處。第五種凈心住處，即是第十七種證道。第六種究竟住處，即是第十八種上求佛地。總共有八種住處，但后兩種不離前六種，所以通一切住處，因此只說住處，共有六種。比如，最初的兩種住處中，即有廣大和甚深兩種住處，如論中具體顯示，其餘的可以類推。在六種住處中，最初的四種是信行地，其中，最初的兩種是資糧位，其次的兩種是加行位。然而，無著的觀點不同於世親的論述，十八種差別都回答了前面的三個問題。所以，論中說『經言菩薩應生如是心者』，顯示了菩薩應如是安住中的欲愿。『若菩薩眾生相轉，即非菩薩者』，顯示了應如是修行中相應三摩缽帝（Samāpatti）時。『若菩薩起眾生相（Sattvasamjna），人相（Pudgalasamjna），壽者相（Jīvasamjna）』，則不名菩薩者，顯示了應如是降伏其心中攝散時。世親以十八種差別
【English Translation】 English version: 'Thinking of neither thinking nor not thinking', is not 'no thinking'.
Commentary: This is the fourth separate answer following the questions. Among them, the first answers 'how to abide', the second, starting from 'furthermore', answers 'how to cultivate', and the last, starting from 'Subhuti Bodhisattva should thus', answers 'subduing'. In the initial 'how to abide', there are four aspects: first, clarifying the vast mind; second, clarifying the first mind; third, clarifying the constant mind; and fourth, clarifying the non-inverted mind. This is the initial aspect, based on Vasubandhu's classification. According to Asanga's view, in the third 'the place where they cultivate and abide', there are eighteen differences. From the perspective of grounds, there are three: the initial sixteen are ordinary people in the stages of accumulation and application before the ground, cultivation is the ground of faith, the seventeenth, realizing the path, is the ten grounds, Bodhisattva practice is the pure mind ground, and the eighteenth, seeking the higher ground, is the Buddha ground. The sutra text 'I adorn the Buddha land' and following, if viewed from the perspective of abodes, there are six: first, the abode of gathering; second, the abode of purity of the Paramitas (Pāramitā) and so on. Among them, the initial two abodes are the initial two of the eighteen. The third, the abode of desire, is two of the eighteen, namely, the desire to obtain the Rupakaya (Rūpakāya) and Dharmakaya (Dharmakāya). The fourth, the abode of being free from obstacles, is the remaining twelve abodes. The fifth, the abode of pure mind, is the seventeenth, realizing the path. The sixth, the ultimate abode, is the eighteenth, seeking the higher Buddha ground. In total, there are eight abodes, but the latter two are inseparable from the former six, so they encompass all abodes, hence only abodes are mentioned, and there are six types. For example, in the initial two abodes, there are both vast and profound abodes, as specifically shown in the treatise, and the rest can be inferred by analogy. Among the six abodes, the initial four are the ground of faith, among which the initial two are the stage of accumulation, and the next two are the stage of application. However, Asanga's view differs from Vasubandhu's treatise, and the eighteen differences all answer the previous three questions. Therefore, the treatise says 'The sutra says that a Bodhisattva should generate such a mind', which shows the desires and wishes in how a Bodhisattva should abide. 'If a Bodhisattva transforms into the appearance of sentient beings, then they are not a Bodhisattva', which shows the corresponding Samāpatti (Samāpatti) in how one should cultivate. 'If a Bodhisattva gives rise to the appearance of sentient beings (Sattvasamjna), the appearance of persons (Pudgalasamjna), and the appearance of life-span (Jīvasamjna)', then they are not called a Bodhisattva, which shows the gathering and scattering in the mind that should be subdued. Vasubandhu uses the eighteen differences
別中初二差別合答三問。不同無著一一皆答三問。撿論應知。此答云何住者謂如何安處其心而成發也。謂諸修行者欲證菩提作大利樂。要先發起大菩提心方興正行。故經說言如竹破初節餘節速能破。見道初除障余障速能除。若發菩提心一切功德自應圓滿故發菩提心。經說譬如大海初有一滴。能為諸寶作所依處。最初發心亦復如是。五乘善法皆因此生。又如世界初始漸起即為荷負諸眾生因。此心亦爾。能為五趣無量種類荷負依止。又如空界無不含容大菩提心亦復如是。遍空有為皆厭離故如空。菩提皆求證故盡空。眾生皆深念故。此初發心雖為下劣一念福聚尚說難盡。況經多劫發心修行利樂功德。因何發心。一者見聞佛等功德神力。二者聞說菩薩藏教。三者見聞佛法將滅。念言法住能滅大苦。四者末劫多見眾生癡無慚愧。慳嫉憂苦惡行放逸懈怠不信念。言濁世多起如是惡煩惱。時我當發心令余學我起菩提愿。由此便發大菩提心將欲發心先具十德起三妙觀。十勝德者一親近善友。謂情同道合雖遠名近。若非同合者雖近不名善友也。故涅槃云。善知識者如法而說如說而行。謂自不殺生教他不殺生。乃至自不邪見教他不邪見等名如說而行也。又善知識者猶如初月至十五日漸圓勝故也。二供養諸佛。謂行十種供養。謂現前不現前等
【現代漢語翻譯】 現代漢語譯本 關於『別中初二差別合答三問』（區分初發心菩薩、中發心菩薩和上發心菩薩，並分別回答三個問題），『不同無著一一皆答三問』（不同的無著菩薩分別回答這三個問題），這些內容應該在論典中查詢得知。這裡所說的『此答云何住者』，是指如何安住其心才能成就發起菩提心。修行者想要證得菩提，成就廣大利益和安樂，必須首先發起廣大的菩提心，然後才能開始真正的修行。所以經中說，就像竹子破開第一個竹節，其餘的竹節就能很快破開一樣；見道時最初去除一個障礙，其餘的障礙也能很快去除。如果發起了菩提心，一切功德自然圓滿，所以要發起菩提心。經中說，譬如大海最初只有一滴水，卻能成為各種珍寶的依託之處；最初的發心也是如此，五乘的善法都因此而生。又如世界最初逐漸形成，就成為承載一切眾生的原因；菩提心也是這樣，能夠成為五道中無量種類眾生的承載和依靠。又如虛空無所不包容，大菩提心也是如此，因為遍及虛空的有為法都令人厭離，所以說像虛空；菩提心是所有人都尋求證得的，所以說窮盡虛空；菩提心對眾生都深切關懷，因此，這最初的發心，即使是下劣的一念福德，也說是難以窮盡的，更何況經過多劫發起菩提心修行利樂眾生的功德呢？ 因何而發菩提心呢？有四種原因：一是見聞佛陀等功德和神力；二是聽聞宣說菩薩藏的教法；三是見聞佛法將要滅亡，心想如果佛法住世就能滅除巨大的痛苦；四是末法時代多見眾生愚癡無慚愧，慳吝嫉妒，憂愁痛苦，惡行放逸懈怠，不相信正法。心想濁世多起這樣的惡煩惱，這時我應當發心，讓其餘的人學習我，發起菩提愿。因此就發起廣大的菩提心。將要發起菩提心，首先要具備十種殊勝的品德，生起三種微妙的觀想。十種殊勝的品德是：一是親近善友，所謂情投意合，即使相隔遙遠也像近在咫尺；如果不是情投意合，即使近在眼前也不能稱為善友。所以《涅槃經》說，善知識能夠如法宣說，如所說而行，也就是自己不殺生，教他人不殺生，乃至自己不邪見，教他人不邪見等，這叫做如所說而行。又善知識就像初一的月亮到十五的月亮，逐漸圓滿殊勝。二是供養諸佛，也就是行持十種供養，包括現前供養和不現前供養等。
【English Translation】 English version Regarding the 'Differentiation, Middle, and Initial Two, Combined Answers to Three Questions' (distinguishing between Bodhisattvas with initial, intermediate, and advanced Bodhicitta, and answering three questions respectively), and 'Different Asangas, Each Answering Three Questions' (different Asanga Bodhisattvas answering these three questions), one should consult the treatises to understand these. What is meant by 'How does this answer abide?' is how to settle one's mind to accomplish the arising of Bodhicitta. Practitioners who wish to attain Bodhi and achieve great benefit and happiness must first generate great Bodhicitta before engaging in proper practice. Therefore, the sutra says, 'Like breaking the first node of bamboo, the remaining nodes can be broken quickly; seeing the path and initially removing one obstacle, the remaining obstacles can be removed quickly.' If Bodhicitta is generated, all merits will naturally be perfected, so generate Bodhicitta. The sutra says, 'For example, the ocean initially has only one drop, yet it can become the support for all treasures; the initial arising of the mind is also like this, the virtuous practices of the Five Vehicles all arise from this.' Also, like the world initially gradually forming, it becomes the cause of bearing all sentient beings; this mind is also like this, capable of being the support and reliance for countless kinds of beings in the five realms. Also, like space that encompasses everything, great Bodhicitta is also like this, because all conditioned phenomena throughout space are repulsive, therefore it is said to be like space; Bodhi is what everyone seeks to attain, therefore it is said to exhaust space; Bodhicitta deeply cares for all sentient beings. Therefore, this initial arising of the mind, even if it is a single inferior thought of merit, is said to be inexhaustible, let alone the merit of practicing and benefiting sentient beings after generating Bodhicitta for many kalpas? What causes the arising of Bodhicitta? There are four reasons: First, seeing and hearing the merits and divine powers of the Buddhas, etc.; second, hearing the teachings of the Bodhisattva Pitaka; third, seeing and hearing that the Buddhadharma is about to perish, thinking that if the Dharma remains, it can eliminate great suffering; fourth, in the degenerate age, seeing many sentient beings who are ignorant, shameless, stingy, jealous, sorrowful, suffering, engaging in evil deeds, being lax and lazy, and not believing in the correct Dharma. Thinking that such evil afflictions often arise in the degenerate world, I should generate Bodhicitta and let others learn from me and generate the Bodhi aspiration. Therefore, one generates great Bodhicitta. Before generating Bodhicitta, one must first possess ten excellent qualities and generate three subtle contemplations. The ten excellent qualities are: First, associating with virtuous friends, which means being like-minded, so that even if far away, they seem near; if not like-minded, even if near, they cannot be called virtuous friends. Therefore, the Nirvana Sutra says, 'A virtuous friend can speak according to the Dharma and act according to what is said,' which means not killing oneself and teaching others not to kill, and even not holding wrong views oneself and teaching others not to hold wrong views, etc., this is called acting according to what is said. Also, a virtuous friend is like the moon from the first day to the fifteenth day, gradually becoming full and excellent. Second, making offerings to all Buddhas, which means practicing the ten kinds of offerings, including present and non-present offerings, etc.
三修集善根。謂凡所為作共集善故。四者志求勝法。謂好作勝善好聞勝法。如是等五心常柔和。謂性不穬戾猶如良馬。六遭苦能忍。謂為菩提不憚寒熱等苦故。七慈悲淳厚謂濟拔一切。八深心平等。謂怨親無二好惡齊故。九信樂大乘。十求佛智慧。法華有五故彼云。又佛子心凈柔軟亦利根無量諸佛所而行深妙道。三妙觀者一厭離有為。謂觀生死惡趣無暇等眾苦逼迫。自身之中五蘊四大能生惡業。九孔常流臭穢不凈。三十六物之所集起。無量煩惱燒煮身心。如沫如泡唸唸遷謝。癡覆造業六趣輪迴。諦審思惟深心厭舍。二求菩提。謂觀佛果相好功德莊嚴。法身本凈具戒等蘊力無畏無量勝法。成二妙智慈愍眾生。開導愚迷令行正路。諸有情類遇皆除惱見是功德修集名希求。三念眾生。謂觀眾生癡愛所惑受大劇苦。不信因果造惡業因。厭舍正道信受邪道。四流所流七漏所漏。雖畏眾苦還為惡業。而常自行憂悲苦惱。愛別離苦見已還愛。怨憎會苦覺已彌怨。為欲起業生苦無厭求樂犯戒。懷憂縱逸作無間業。頑弊無慚謗毀大乘。癡執生慢。雖懷聰敏具斷善根妄自貢高常無改悔。生八無暇匱法無修雖聞不持。翻習邪業得世妙果謂證涅槃。受彼樂終還生惡趣。見是等輩深心悲愍。次應發心如是發願。愿我決定當證無上正等菩提能作有情
【現代漢語翻譯】 現代漢語譯本 三、修集善根。即指一切所作所為都共同積累善根。 四、立志追求殊勝之法。即指喜好修作殊勝的善行，喜好聽聞殊勝的佛法。 像這樣等五種心要常常保持柔和。即指心性不粗暴乖戾，如同良馬一般馴服。 六、遭遇苦難能夠忍受。即指爲了證得菩提，不畏懼寒冷暑熱等苦難。 七、慈悲心淳樸深厚，即指救濟拔除一切眾生的苦難。 八、深心平等。即指對於怨家和親人沒有分別，對於喜歡和厭惡的事物一視同仁。 九、信樂大乘佛法。 十、追求佛的智慧。《法華經》中有五種心，所以經中說：『而且佛子心清凈柔軟，也具有敏銳的根性，無量諸佛所行之處，而能行於甚深微妙之道。』 三種妙觀是：一、厭離有為法。即指觀察生死輪迴、惡趣以及沒有閑暇修行的種種痛苦逼迫。自身之中五蘊四大能夠產生惡業。九孔經常流出臭穢不凈之物。三十六種不凈之物聚集在一起。無量的煩惱燒煮身心。如同水沫水泡一般唸唸遷滅謝落。被愚癡覆蓋而造作惡業，在六道中輪迴。仔細審視思維，內心深處厭惡捨棄。 二、希求菩提。即指觀察佛果的相好功德莊嚴。法身本來清凈，具足戒等五蘊，具有力量和無畏，以及無量殊勝的佛法。成就兩種微妙的智慧，慈悲憐憫眾生。開導愚昧迷惑的眾生，使他們行走在正道上。一切有情眾生遇到都能消除煩惱，見到這些功德而修集，就叫做希求。 三、憶念眾生。即指觀察眾生被愚癡和貪愛所迷惑，遭受巨大的痛苦。不相信因果，造作惡業之因。厭惡捨棄正道，信受邪道。被四種瀑流所漂流，被七種煩惱所漏失。雖然畏懼種種苦難，卻仍然造作惡業。常常自己承受憂愁悲傷的痛苦。愛別離苦，見到所愛之人離別后更加愛戀。怨憎會苦，感覺到怨恨后更加怨恨。爲了慾望而起惑造業，生生世世受苦沒有厭倦，爲了追求快樂而觸犯戒律。心懷憂愁放縱自己，造作無間地獄的罪業。頑固邪僻不知羞慚，誹謗毀壞大乘佛法。愚癡執著而生起傲慢。雖然懷有聰敏的智慧，卻斷絕了善根，妄自尊大，常常不思悔改。生在八種沒有閑暇修行的處境，缺少佛法而無法修行，即使聽聞佛法也不受持。反而學習邪惡的行業，得到世間的妙果，就以為是證得了涅槃。享受那些快樂終了之後，還是會墮落到惡趣之中。見到這些眾生，內心深處生起悲憫之心。接下來應當發起菩提心，這樣發願：愿我決定能夠證得無上正等菩提，能夠利益一切有情眾生。
【English Translation】 English version Three, cultivate and accumulate roots of goodness. This means that all actions and deeds are done to jointly accumulate goodness. Four, aspire to seek the supreme Dharma. This means to be fond of performing supreme good deeds and fond of hearing the supreme Dharma. These five types of minds should always be gentle and harmonious. This means that the mind is not rough or perverse, but as docile as a good horse. Six, be able to endure suffering. This means that for the sake of attaining Bodhi, one is not afraid of the suffering of cold and heat, etc. Seven, have pure and profound compassion, which means to relieve and rescue all beings from suffering. Eight, have a deep and equal mind. This means that there is no distinction between enemies and relatives, and that good and evil are treated equally. Nine, have faith and joy in the Mahayana. Ten, seek the wisdom of the Buddha. The Lotus Sutra has five such qualities, so it says: 'Moreover, the Buddha's children have pure and gentle minds, and also have sharp roots. In the places where countless Buddhas have gone, they are able to practice the profound and subtle path.' The three kinds of wonderful contemplation are: One, to be disgusted with conditioned dharmas. This means to observe the suffering of samsara, the evil realms, and the lack of leisure for practice. Within oneself, the five aggregates and the four great elements can generate evil karma. The nine orifices constantly flow with foul and impure substances. The thirty-six impure things are gathered together. Limitless afflictions burn and cook the body and mind. Like foam and bubbles, they change and vanish in every moment. Covered by ignorance, one creates karma and revolves in the six realms. Carefully examine and contemplate, and deeply renounce and abandon. Two, to seek Bodhi. This means to observe the adornments of the Buddha's form, virtues, and merits. The Dharmakaya is originally pure, possessing the aggregates of precepts, etc., and having power, fearlessness, and limitless supreme Dharmas. Attaining two wonderful wisdoms, one has compassion for sentient beings. Guiding the ignorant and deluded, one leads them to walk on the right path. All sentient beings who encounter this can eliminate afflictions. Seeing these merits and cultivating them is called aspiration. Three, to remember sentient beings. This means to observe sentient beings who are deluded by ignorance and love, and who suffer great pain. They do not believe in cause and effect, and create the causes of evil karma. They are disgusted with and abandon the right path, and believe in and accept the wrong path. They are swept away by the four currents and leaked by the seven outflows. Although they fear all kinds of suffering, they still create evil karma. They constantly endure the suffering of sorrow and grief. They suffer from the pain of separation from loved ones, and become more attached after seeing them leave. They suffer from the pain of meeting enemies, and become more resentful after feeling resentment. For the sake of desire, they create karma and suffer endlessly in life after life. To seek pleasure, they violate precepts. Harboring sorrow and indulging themselves, they create the karma of the Avici hell. They are stubborn and shameless, slandering and destroying the Mahayana Dharma. They are foolishly attached and give rise to arrogance. Although they possess clever intelligence, they cut off their roots of goodness, are vain and arrogant, and never repent. They are born in the eight states of no leisure, lacking the Dharma and unable to practice. Even if they hear the Dharma, they do not uphold it. Instead, they learn evil deeds and attain worldly wonderful fruits, thinking that they have attained Nirvana. After enjoying those pleasures, they still fall into the evil realms. Seeing these beings, one should deeply feel compassion in one's heart. Next, one should generate the Bodhi mind and make this vow: May I definitely attain Anuttara-samyak-sambodhi and be able to benefit all sentient beings.
一切義利。或隨意樂諸佛之名。如釋迦佛初發希愿。如俱舍頌於三無數劫逆次逢勝觀燃燈寶髻佛。初釋迦牟尼佛。無著菩薩由此說言。清凈增上力堅固心勝進。名菩薩初修無數三大劫。先起信精進念定慧根降伏障染。次發大愿常逢善友以為勝緣。雖遇惡友方便沮壞。終不棄捨大菩提心。所修善法運運增長。以不退屈而為策發。齊是名為最初修行。依如上說初發心已即名趣入無上菩提。預在大乘諸菩薩數。于生死海作出限量。勇猛定當速登彼岸。今此一唱名廣大心者。謂十方無邊世界無邊眾生無邊。如是無邊眾生我無始來於彼起於十惡。今發心已於此眾生皆擬濟拔攝受。故名廣大心也。並欲度脫故。無著論云。有想無想等境界所攝別故者。謂觀此三為境界故。有想者謂七有想。無想者謂五無想。非想非無想者除前二。此依有宗釋。大乘解者謂。識處名有想。無所有處名無想。無少所有第三非想者非前識處。故非非想者非前無少所有處故也。余如論易詳。又論問云。彼卵生等四如何得入無餘涅槃。答有三因緣故。謂難處生者待時故者。謂彼答意云。卵生等難處眾生待出難處時即令入。無妨也。
我皆令入無餘涅槃「而滅度之」。
述曰。此第一心也。涅槃有四。一自性清凈。謂在纏名如來藏。二有餘依。謂生
【現代漢語翻譯】 現代漢語譯本：一切義利，或隨自己意願稱念諸佛的名號。例如釋迦牟尼佛最初發愿時，正如《俱舍論》中所說，他在三個無數劫中逆次遇到勝觀佛、燃燈佛、寶髻佛。最初的釋迦牟尼佛。無著菩薩因此說：『清凈增上力，堅固心勝進』，這被稱為菩薩最初修行無數三大劫。首先生起信心、精進、憶念、禪定、智慧等根本，降伏障礙和染污。其次發起大愿，常遇善友作為殊勝因緣。即使遇到惡友以方便法門阻撓破壞，最終也不會捨棄大菩提心。所修的善法不斷增長，以不退縮的精神自我策勵。這全部被稱為最初的修行。依照上面所說，最初發心之後，就可稱為趣入無上菩提，位列大乘諸菩薩之數，在生死苦海中作出**（原文缺失），勇猛精進，必定快速登上彼岸。如今這稱念名號的廣大心，是指十方無邊世界無邊眾生。如此無邊的眾生，我從無始以來對他們生起十惡業，如今發心之後，要對這些眾生都加以救濟攝受，所以稱為廣大心。並且想要度脫他們，所以無著論說：『有想、無想等境界所攝別故』，是指觀察這三種境界的緣故。有想是指七有想，無想是指五無想，非想非無想是指除去前兩種。這是依據有宗的解釋。大乘的解釋是：識處名為有想，無所有處名為無想，無少所有的第三非想，不是前面的識處，所以非非想，不是前面的無少所有處。其餘的如同論述一樣容易詳細瞭解。另外，論中問道：『卵生等四種眾生如何能夠進入無餘涅槃？』回答說：『有三種因緣的緣故，所謂難處出生的眾生等待時機的緣故』，這裡回答的意思是，卵生等處於艱難境地的眾生，等待脫離艱難境地的時候，就讓他們進入涅槃，沒有妨礙。 『我皆令入無餘涅槃而滅度之。』 述曰：這是第一心。涅槃有四種：一是自性清凈涅槃，指在纏時名為如來藏（Tathagatagarbha），二是有餘依涅槃，指生
【English Translation】 English version: All benefits and interests, or reciting the names of all Buddhas according to one's own wishes. For example, when Shakyamuni Buddha (釋迦牟尼佛) first made his vows, as stated in the Abhidharmakosha (俱舍論), he encountered Vipashyin Buddha (勝觀佛), Dipamkara Buddha (燃燈佛), and Ratnaketu Buddha (寶髻佛) in reverse order over three countless kalpas. The very first Shakyamuni Buddha. Asanga Bodhisattva (無著菩薩) therefore said: 'Pure increasing power, firm mind advancing,' this is called the initial practice of a Bodhisattva (菩薩) over countless great kalpas. First, generate faith, diligence, mindfulness, concentration, and wisdom as roots, subduing obstacles and defilements. Second, make great vows, constantly encountering good friends as excellent conditions. Even if encountering evil friends who obstruct and destroy through expedient means, one will ultimately not abandon the great Bodhicitta (大菩提心). The virtuous deeds cultivated will continuously increase, encouraged by a spirit of non-retreat. All of this is called the initial practice. According to the above, after the initial arising of the mind, one can be called as entering into unsurpassed Bodhi (無上菩提), numbered among the Bodhisattvas (菩薩) of the Mahayana (大乘), making a ** (original text missing) in the sea of Samsara (生死海), courageously and diligently, one will surely quickly reach the other shore. Now, this vast mind of reciting the name refers to the boundless worlds and countless beings in the ten directions. For such countless beings, I have generated the ten evil deeds towards them since beginningless time. Now, after generating the mind, I intend to rescue and embrace all these beings, therefore it is called the vast mind. And wanting to liberate them, therefore Asanga's treatise says: 'Because of the distinction of being encompassed by realms such as with thought, without thought, etc.,' it refers to observing these three realms. 'With thought' refers to the seven realms of thought, 'without thought' refers to the five realms of no thought, 'neither with thought nor without thought' refers to excluding the previous two. This is according to the interpretation of the Sarvastivada school (有宗). The Mahayana interpretation is: the realm of consciousness is called 'with thought,' the realm of nothingness is called 'without thought,' the third realm of neither with little possession nor without possession is not the previous realm of consciousness, therefore 'neither with thought nor without thought' is not the previous realm of no little possession. The rest is as easy to understand in the treatise. Furthermore, the treatise asks: 'How can the four types of beings, such as those born from eggs, enter Nirvana without remainder?' The answer is: 'Because of three causes, namely, those born in difficult places wait for the time,' the meaning of the answer here is that beings in difficult situations such as those born from eggs, wait for the time to leave the difficult situation, then they are allowed to enter Nirvana, without hindrance. 'I will cause them all to enter Nirvana without remainder and extinguish them.' Commentary: This is the first mind. There are four types of Nirvana: first, self-nature pure Nirvana, referring to the Tathagatagarbha (如來藏) when entangled; second, Nirvana with remainder, referring to birth
死因盡。三無餘依。謂生死果盡。四無住處。謂大悲般若二行親證。或加方便凈涅槃為五。謂菩薩作是意樂無邊眾生皆欲具得無餘涅槃故名第一心也。無著論云。何故不直說涅槃耶。若如是便與世尊所說初禪等方便涅槃不別故者。謂初禪等涅槃是世間道。離欲但是士夫果。今言離系果故也。何故不說有餘涅槃界。彼共果故者。無餘涅槃惑苦依盡所顯故。是不共果。又非一向者謂非一向苦依盡故子云何故不說無住涅槃耶。為顯三乘共通故。
如是滅度「無量無數無邊眾生實無眾生得滅度」者。
述曰。此顯常心也。謂菩薩攝他同己他度。即我己外無他故能常度。
何以故。須菩提若菩薩有我相人相眾生相壽者相即非菩薩。
述曰。此第四不顛倒心也。若起我等四執即分別之障未除。妄想以之更長故。是顛倒既無有四執故名不顛倒心。服藥本除其病。無實反增。故世親云我者總觀三世五蘊差別執。見過去我相續至現在不斷名眾生相。見現在命根不斷住故名命者相。見命根斷滅過去後生六道名壽者相。然婆伽婆說。命者即是此名人相。無著稍不同也。
複次須菩提「菩薩於法應無所住行於佈施所謂不住色佈施不住聲香味觸」法佈施。
述曰此依世親答第二問也。然標佈施者有二義。一
【現代漢語翻譯】 現代漢語譯本 死因已盡，不再有任何剩餘的依賴。這意味著生死的果報已經終結。四無住處，指的是大悲和般若（prajna，智慧）這兩種修行已經親身證悟。或者加上方便凈涅槃（Nirvana，寂滅）作為第五種。這意味著菩薩（Bodhisattva，覺有情）發願要讓無邊的眾生都能夠完全獲得無餘涅槃，因此被稱為第一心。無著（Asanga，論師）的論著中說：『為什麼不直接說涅槃呢？』如果那樣說，就與世尊（釋迦牟尼佛）所說的初禪等方便涅槃沒有區別了。』這是因為初禪等涅槃是世間道，離欲只是士夫（有學位的修行者）的果報。現在說的是離系（解脫束縛）的果報。『為什麼不說有餘涅槃界呢？』因為那是共同的果報。』無餘涅槃是惑和苦的依處都已斷盡所顯現的，因此是不共的果報。又不是一向的，意思是說不是一向的苦依已經斷盡。『為什麼不說無住涅槃呢？』爲了顯示這是三乘（聲聞乘、緣覺乘、菩薩乘）共通的。 像這樣滅度『無量無數無邊眾生，實際上沒有眾生得到滅度』。 述曰：這顯示的是常心。意思是說菩薩攝受他人如同自己一樣，度化他人，就是因為在我之外沒有其他，所以能夠常常度化。 『什麼緣故呢？須菩提（Subhuti，佛陀弟子），如果菩薩有我相、人相、眾生相、壽者相，就不是菩薩。』 述曰：這是第四種不顛倒心。如果生起我等四種執著，就是分別的障礙沒有消除，妄想會因此更加增長。所以是顛倒的。既然沒有四種執著，就叫做不顛倒心。服藥本來是爲了去除疾病，沒有效果反而會增加疾病。所以世親（Vasubandhu，論師）說，我相是總觀三世五蘊差別而產生的執著。見到過去的我相續到現在的不斷，叫做眾生相。見到現在的命根不斷住留，叫做命者相。見到命根斷滅，過去後生六道，叫做壽者相。然而婆伽婆（Bhagavan，世尊）說，命者就是指這個人相。無著的說法稍有不同。 『再次，須菩提，菩薩對於法應該沒有執著，行於佈施，所謂不住色佈施，不住聲香味觸法佈施。』 述曰：這是依據世親來回答第二個問題。然而標明佈施有兩種含義。一
【English Translation】 English version The causes of death are exhausted. There are no remaining dependencies. This means the results of birth and death have ended. The four abidings refer to the personal realization of the two practices of great compassion and prajna (wisdom). Or add expedient pure Nirvana as the fifth. This means that the Bodhisattva (a being striving for enlightenment) vows to enable boundless beings to fully attain complete Nirvana, hence it is called the first mind. Asanga's treatise says: 'Why not directly speak of Nirvana?' If so, it would be no different from the expedient Nirvana of the first dhyana (meditative state) spoken of by the World Honored One (Shakyamuni Buddha).』 This is because the Nirvana of the first dhyana is a worldly path, and detachment is only the result of a sravaka (a disciple who attains liberation through hearing the teachings). Now we are speaking of the result of detachment from bondage. 'Why not speak of the Nirvana realm with remainder?' Because that is a common result.』 The Nirvana without remainder is manifested by the exhaustion of the basis of delusion and suffering, therefore it is an uncommon result. Moreover, it is not one-sided, meaning that it is not that the basis of suffering has been exhausted in one direction. 'Why not speak of non-abiding Nirvana?' To show that it is common to the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana). Thus, liberating 'immeasurable, countless, and boundless beings, in reality, no beings are liberated'. Commentary: This reveals the constant mind. It means that the Bodhisattva embraces others as oneself, liberating others, because there is no other outside of oneself, so one can constantly liberate. 'What is the reason? Subhuti (a disciple of the Buddha), if a Bodhisattva has the perception of self, the perception of person, the perception of sentient being, the perception of life-span, then he is not a Bodhisattva.' Commentary: This is the fourth non-inverted mind. If one arises with the four attachments of self, etc., then the obstacles of discrimination have not been removed, and delusion will increase even more. Therefore, it is inverted. Since there are no four attachments, it is called the non-inverted mind. Taking medicine is originally to remove the disease, but if it has no effect, it will increase the disease instead. Therefore, Vasubandhu (a Buddhist scholar) said that the perception of self is the attachment arising from the general observation of the differences of the five aggregates in the three times. Seeing the past self continuing to the present without interruption is called the perception of sentient being. Seeing the present life-force continuing to abide is called the perception of life-span. Seeing the life-force ceasing and the past being reborn in the six realms is called the perception of life-span. However, the Bhagavan (the Blessed One) said that life-span refers to the perception of person. Asanga's statement is slightly different. 'Furthermore, Subhuti, a Bodhisattva should have no attachment to the Dharma (teachings), and should practice giving without abiding in form, without abiding in sound, smell, taste, touch, or Dharma.' Commentary: This is based on Vasubandhu's answer to the second question. However, there are two meanings in specifying giving. One
者順在家三福業事。出家六波羅蜜之中施為先故。二者體寬通攝六故也。在家三福業者謂。施戒修也。此三能於今世後世可愛樂故。賢良君子所稱讚故名為福業。非福翻此。初行施者謂諸眾生無始已來生死繫縛都為慳貪。創令行施使于未得財色等不生貪著。于已得財色等不起慳吝。名之為施。戒者謂教持五八等戒。修者謂修行諸善習禪定等。出家六波羅蜜者謂出家修行。先行施度。謂從淺至深從粗至細從難至易。故經據勝者謂眾聖之府據最勝。故各依一義亦不相違。第二體寬通攝六故者。世親云檀度攝於六。資生無畏法。此中一二三是名修行住。無著意亦同。謂檀度有三一者資生。此有二種謂內財外財施。二者無畏。謂令離苦得樂等不令怖畏故。三法施。謂隨機應病為說法。故於中資生攝一謂檀度。無畏攝二謂忍戒。于已作惡未作惡令不生怖畏。故法施攝三謂進定慧。正說法時不疲倦。故觀知機明簡擇故也。無性論亦作是說。施性中現有六波羅蜜多。財施無畏施法施所攝故。解云有釋此與波若次同。有釋此說。三種施中一一皆攝於六。由如是義故唯檀施也。不住於事應行佈施者。謂不著自身也。謂行施時不求自身端妙等。故但為菩提也。應無所住者不著報恩也不住色香等者不著外增上果錢財奴婢等行施也。故論云自身
【現代漢語翻譯】 現代漢語譯本
關於在家居士的三種福業和出家人的六波羅蜜，為什麼說佈施是首要的呢？第二點，為什麼說佈施的本體寬廣，能夠統攝其餘五種波羅蜜呢？ 在家居士的三種福業指的是佈施、持戒和修行。這三種行為能夠在今生和來世帶來快樂，受到賢良君子的稱讚，因此被稱為福業。與福業相反的行為則被稱為非福業。首先，實行佈施，是因為眾生從無始以來就被生死束縛，都是因為慳吝貪婪。開始實行佈施，能夠使人在未得到財物美色等時，不生起貪著；對於已經得到的財物美色等，不起慳吝之心，這就叫做佈施。持戒，指的是教導人們持守五戒、八戒等。修行，指的是修行各種善行，如禪定等。 出家人的六波羅蜜指的是出家修行。首先實行佈施，是從淺到深，從粗到細，從難到易的過程。所以經文依據殊勝之處，認為佈施是眾聖的府庫，是最殊勝的。因此，各自依據一種意義，並不互相違背。第二點，佈施的本體寬廣，能夠統攝其餘五種波羅蜜。世親菩薩說，佈施能夠統攝六種波羅蜜，包括資生施、無畏施和法施。其中，資生施、無畏施和法施這三種施捨，可以被認為是修行的基礎。無著菩薩的觀點也相同，認為佈施有三種：一是資生施，包括內財施和外財施兩種；二是無畏施，使眾生遠離痛苦，獲得快樂，不使他們感到恐懼；三是法施，根據眾生的根機和病癥，為他們說法。因此，資生施可以統攝佈施波羅蜜，無畏施可以統攝忍辱和持戒波羅蜜，使已經作惡和未作惡的人不生恐懼。法施可以統攝精進、禪定和智慧波羅蜜，在正確說法時不會感到疲倦，能夠觀察眾生的根機，明智地進行選擇。 無性論也這樣說，佈施的性質中存在著六波羅蜜多，因為包含了財施、無畏施和法施。解釋說，有的解釋認為這與般若的順序相同，有的解釋認為這三種施捨中的每一種都包含著六種波羅蜜。因為這個原因，所以只有佈施才能不住於事相而行佈施，也就是說，不執著于自身。也就是說，在行佈施時，不追求自身的美好等，只是爲了菩提。應該無所住，就是不執著于報恩，不住於色香味等，就是不執著于外在的增上果報，如錢財奴婢等而行佈施。所以論中說，自身...
【English Translation】 English version
Regarding the three meritorious deeds for laypersons and the six pāramitās (perfections) for renunciants, why is giving (dāna) considered the foremost? Secondly, why is it said that the essence of giving is broad and encompasses the other five pāramitās? The three meritorious deeds for laypersons are giving, moral discipline (śīla), and cultivation (bhāvanā). These three actions can bring happiness in this life and the next, and are praised by virtuous gentlemen, hence they are called meritorious deeds. Actions contrary to meritorious deeds are called non-meritorious deeds. Firstly, practicing giving is because sentient beings have been bound by birth and death since beginningless time, all due to stinginess and greed. Initiating the practice of giving enables one to not generate attachment to wealth, beauty, etc., when they are not yet obtained; and not to be miserly with wealth, beauty, etc., that have already been obtained. This is called giving. Moral discipline refers to teaching people to uphold the five precepts, eight precepts, etc. Cultivation refers to practicing various virtuous actions, such as meditation (dhyāna), etc. The six pāramitās for renunciants refer to practicing renunciation. Firstly, practicing giving is a process from shallow to deep, from coarse to fine, from difficult to easy. Therefore, the scriptures, based on the superior aspect, consider giving to be the treasury of all sages, the most supreme. Thus, each relying on one meaning, they do not contradict each other. Secondly, the essence of giving is broad and encompasses the other five pāramitās. Vasubandhu (世親) said that giving encompasses the six pāramitās, including giving of necessities (資生施), giving of fearlessness (無畏施), and giving of Dharma (法施). Among these, giving of necessities, giving of fearlessness, and giving of Dharma can be considered the foundation of practice. Asaṅga's (無著) view is the same, considering giving to be of three types: first, giving of necessities, including both internal wealth and external wealth; second, giving of fearlessness, enabling sentient beings to be free from suffering and obtain happiness, not causing them to feel fear; third, giving of Dharma, speaking the Dharma according to the faculties and ailments of sentient beings. Therefore, giving of necessities can encompass the giving pāramitā, giving of fearlessness can encompass the patience (kṣānti) and moral discipline pāramitās, preventing those who have committed evil and those who have not committed evil from generating fear. Giving of Dharma can encompass the diligence (vīrya), meditation, and wisdom (prajñā) pāramitās, not feeling tired when speaking the Dharma correctly, being able to observe the faculties of sentient beings, and making wise choices. The Wuxing Lun (無性論) also says this, the nature of giving contains the six pāramitās, because it includes giving of wealth, giving of fearlessness, and giving of Dharma. The explanation says that some explanations consider this to be the same as the order of prajñā, and some explanations consider that each of these three types of giving contains the six pāramitās. Because of this reason, only giving can be practiced without dwelling on phenomena, that is, without being attached to oneself. That is to say, when practicing giving, one does not pursue one's own beauty, etc., but only for bodhi. One should dwell nowhere, that is, not be attached to repaying kindness, not dwell on form, smell, etc., that is, not be attached to external superior rewards such as money, servants, etc., when practicing giving. Therefore, the treatise says, oneself...
及報恩果報斯不著。護存已不施防求于異事。此中初兩句配之文。次兩句釋前意。于中初一句釋不著自身。次一句釋不著報恩及果報。如論易詳。
須菩提「菩薩應如是佈施」不住于相。
述曰。此答第三問也。于中有二。初正答前徴。次釋疑難。此初也。應云不住相想。想者分別心相者所著境。言不住者除內分別心。于外不著外相也。謂不見受者施者及所施物故而熾然施也。若見空而不施即是空執。若但施而不見空便有病。要見空而且施方貫中道得成波羅蜜多。故唯識云要七最勝之所攝受方可建立波羅蜜多。謂安住與依止意樂及事業巧便迴向並清凈由七度覆成。此言無相者即是彼第五巧便最勝。下釋疑中有四。一者標二舉喻三者合四者勸。上來依世親意釋竟。依無著者自不住於事已下明十八住處中第二波羅蜜相應行六種住處中第二凈心住處也。于中文有二。初乃至不於前正明凈心住處。次不住于相已下明於此不堪為令堪故顯示不住行施也。又論云從此已下有五種。隨所相應而解釋應知者。謂從第二住處已去也。五種者謂一者依義。依謂所依即以所對治為所依也。二者說相。相謂狀也。三者攝持。謂依處所得當來菩提果名為攝持也。四者安立。謂安立處真如妙理也。五者顯示。謂顯示相應三摩缽帝及折伏
【現代漢語翻譯】 現代漢語譯本：並且不執著于回報的恩情和果報。守護已有的東西而不佈施，防備著向別處尋求其他事物。這裡，最初的兩句是配合上文的，接下來的兩句解釋前面的意思。其中，第一句解釋不執著自身，第二句解釋不執著報恩和果報。如同《瑜伽師地論》中詳細解釋的那樣。
須菩提（Subhuti）：『菩薩應該這樣佈施』，不住于相（lakshana，表相）。
述曰：這是回答第三個問題。其中分為兩部分：首先是正面回答之前的提問，其次是解釋疑難。這是第一部分。應該說不住相想（lakshana-samjna，對錶相的執著）。『想』是指分別心，『相』是指所執著的境界。說『不住』是指去除內心的分別心，對外不執著外在的表相。就是說，不見接受佈施的人、佈施的人以及所佈施的物品，卻仍然熾盛地佈施。如果見到空性而不佈施，那就是空執。如果只是佈施而不見空性，就會產生問題。要見到空性而且佈施，才能貫穿中道，成就波羅蜜多（paramita，到彼岸）。所以，《唯識論》說，要被七種最勝所攝受，才能建立波羅蜜多。這七種最勝是指安住、依止、意樂、事業、巧便、迴向和清凈，由這七度重新構成。這裡說的『無相』，就是指那第五種巧便最勝。下面解釋疑難，其中有四個方面：一是標示，二是舉例，三是結合，四是勸勉。以上是依據世親（Vasubandhu）的解釋。依據無著（Asanga）的觀點，從『自不住於事』以下，闡明十八住處（sthana）中的第二種，即波羅蜜多相應行六種住處中的第二種——凈心住處。其中分為兩部分：首先是『乃至不於前』，正面闡明凈心住處；其次是『不住于相』以下，闡明爲了使不堪能者堪能，而顯示不住行施。另外，《瑜伽師地論》說，從這裡以下有五種，應該根據所相應的情況來解釋。這五種是指：一是依義，『依』是指所依，即以所對治為所依；二是說相，『相』是指狀態；三是攝持，是指依靠住處所得的當來菩提果，稱為攝持；四是安立，是指安立處真如妙理；五是顯示，是指顯示相應的三摩缽地（samapatti，等至）以及折伏。
【English Translation】 English version: And not to be attached to the kindness of repayment and its consequences. Guarding what one already has and not giving, guarding against seeking other things elsewhere. Here, the first two sentences correspond to the previous text, and the following two sentences explain the preceding meaning. Among them, the first sentence explains not being attached to oneself, and the second sentence explains not being attached to repaying kindness and its consequences. As explained in detail in the Yogacarabhumi-sastra.
Subhuti: 'A Bodhisattva should give in this way', not dwelling in form (lakshana).
Commentary: This answers the third question. It is divided into two parts: first, a direct answer to the previous question, and second, an explanation of the difficulties. This is the first part. It should be said 'not dwelling in the thought of form (lakshana-samjna)'. 'Thought' refers to the discriminating mind, and 'form' refers to the realm to which one is attached. 'Not dwelling' means removing the discriminating mind within, and not being attached to external forms outwardly. That is, not seeing the receiver, the giver, and the object given, yet still giving intensely. If one sees emptiness and does not give, that is attachment to emptiness. If one only gives and does not see emptiness, there will be problems. One must see emptiness and give in order to penetrate the Middle Way and accomplish paramita (perfection). Therefore, the Vijnaptimatrata-siddhi-sastra says that paramita can only be established when it is embraced by the seven perfections. These seven perfections refer to abiding, reliance, intention, action, skillful means, dedication, and purity, which are reconstituted by these seven degrees. The 'non-form' mentioned here refers to the fifth skillful means perfection. The following explains the difficulties, which include four aspects: first, indication; second, example; third, combination; and fourth, exhortation. The above is based on Vasubandhu's interpretation. According to Asanga's view, from 'not dwelling in things' onwards, it clarifies the second of the eighteen abodes (sthana), which is the second of the six abodes corresponding to the practice of paramita - the abode of pure mind. It is divided into two parts: first, 'even not before', directly clarifying the abode of pure mind; second, 'not dwelling in form' onwards, clarifying that in order to make the incapable capable, the practice of non-dwelling giving is shown. Furthermore, the Yogacarabhumi-sastra says that from here onwards there are five types, which should be interpreted according to the corresponding situation. These five types are: first, relying on meaning, 'relying' refers to what is relied upon, that is, taking what is to be treated as what is relied upon; second, explaining form, 'form' refers to state; third, embracing, referring to the future fruit of Bodhi obtained by relying on the abode, called embracing; fourth, establishing, referring to the wonderful principle of Suchness in the established abode; fifth, showing, referring to showing the corresponding samapatti (absorption) and subduing.
散時也。然就此正明凈心住處中雲不住於事者。是依義依所對治住有能對治不住故。行佈施者是說相亦是攝持。欲愿當來菩提果故。不住行施者是第四安立。謂不著自體等三事。即是安立第一義故。以第一義為無住也。故無垢稱云無住即無本也。謂行施時安立於心住于無住。故云不住行施也。不住相想者此是顯示也。謂相應三摩缽提及攝散心於此二時不住相想。故判文如此。釋者論說六波羅蜜有二種果。一者未來二者現在。如論具顯。云不住於事此說不著檀波羅蜜未來果。應無所住者此不著餘五度未來果也。若求現在果故行施名為住色聲等行施也。若求現法涅槃故行施者名為住法行施也。子云準此故知應無所住者脫一法字也。理應云無所住法行於佈施。故余見論文自當決了。
何以故「若菩薩不住相佈施其福德」不可思量。
述曰。依世親釋答第三問中上來正答前徴竟。自下釋疑文有其四。初法說次喻說次合說后勸信。此初也。謂有疑曰若三事體空故而行施者如何能成施福。如來為釋此疑故答云。若無住相施其福最多也。何以故者佛語須菩提云。我何以教令無住相施故。謂有相施者是順世間施可破壞故可毀責故。得世間果不堅住故。是可思議是可計量。無相施者順出世間不可破壞。當得出世菩提果故。堅
【現代漢語翻譯】 現代漢語譯本：散失了。然而，就此明確說明凈心安住之處，說『不住於事』，這是依據義理，依據所要對治的，安住于能對治的，所以不住。『行佈施者』，這是說有相，也是攝持，因為想要得到未來的菩提果。『不住行施者』，這是第四種安立，即不執著自體等三種事物，這就是安立第一義的緣故。以第一義為無住。所以《維摩詰經》（Vimalakirti Sutra）說『無住即無本』。意思是說，行佈施時，安立於心，安住于無住，所以說『不住行施』。『不住相想者』，這是顯示，意思是說，相應的三摩缽提（Samadhi，禪定）及攝散心，在這兩種時候不住相想。所以判文如此。解釋者說，六波羅蜜（Six Paramitas，六度）有兩種果報，一是未來，二是現在，如論中所詳細顯示。說『不住於事』，這是說不執著檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）的未來果報。『應無所住』，這是不執著其餘五度的未來果報。如果爲了求現在的果報而行佈施，這叫做住色聲等行施。如果爲了求現法涅槃（Nirvana，寂滅）而行佈施，這叫做住法行施。您說，根據這個道理，就知道『應無所住』是脫漏了一個『法』字。理應說『無所住法行於佈施』。其餘的請您自己閱讀論文來決定。 何以故『若菩薩不住相佈施其福德』不可思量。 敘述：依據世親（Vasubandhu）的解釋，回答第三個問題中，上面是正面回答，前面是提問完畢。下面是解釋疑問，有四部分。首先是法說，其次是比喻說，再次是合說，最後是勸信。這是第一部分。意思是說，有人懷疑，如果三事體性是空的，那麼行佈施如何能成就施福？如來爲了解釋這個疑問，回答說，如果無住相佈施，那麼他的福德最多。『何以故者』，佛告訴須菩提（Subhuti）說，我為什麼要教導你們無住相施呢？因為有相施是順應世間的施捨，可以被破壞，可以被毀責，得到的是世間的果報，不堅固，是可以思議，是可以計量的。無相施是順應出世間的，不可破壞，將要得到出世的菩提果，堅固。
【English Translation】 English version: It is scattered. However, it clearly states that in the place where the pure mind abides, 'not abiding in things' is based on the meaning, based on what is to be treated, abiding in what can treat it, so it does not abide. 'Those who practice giving' means having characteristics and also embracing, because they desire to obtain the future Bodhi fruit. 'Not abiding in giving' is the fourth establishment, which is not being attached to the three things such as self-nature, which is the reason for establishing the first meaning. Taking the first meaning as non-abiding. Therefore, the Vimalakirti Sutra says 'non-abiding is no origin'. It means that when practicing giving, establish the mind and abide in non-abiding, so it is said 'not abiding in giving'. 'Not abiding in characteristics and thoughts' is a display, meaning that the corresponding Samadhi (禪定) and the collected scattered mind do not abide in characteristics and thoughts at these two times. Therefore, the judgment is like this. The interpreter said that the Six Paramitas (六度) have two kinds of fruits, one is the future and the other is the present, as shown in detail in the treatise. Saying 'not abiding in things' means not being attached to the future fruit of Dāna-pāramitā (佈施波羅蜜). 'Should abide nowhere' means not being attached to the future fruits of the other five degrees. If giving is practiced to seek present fruits, it is called giving while abiding in form, sound, etc. If giving is practiced to seek Nirvana (寂滅) in the present Dharma, it is called giving while abiding in the Dharma. You said that according to this principle, it is known that 'should abide nowhere' is missing the word 'Dharma'. It should be said 'the Dharma that abides nowhere practices giving'. Please decide the rest by reading the paper yourself. Why 'If a Bodhisattva gives without abiding in characteristics, his merit' is immeasurable. Narration: According to Vasubandhu's (世親) explanation, answering the third question, the above is a positive answer, and the previous is the end of the question. The following is an explanation of the doubts, which has four parts. First is the Dharma explanation, second is the metaphor explanation, third is the combined explanation, and finally is the exhortation to believe. This is the first part. It means that some people doubt, if the essence of the three things is empty, then how can giving achieve the merit of giving? In order to explain this doubt, the Tathagata (如來) answered that if giving without abiding in characteristics, then his merit is the most. 'Why' means that the Buddha (佛) told Subhuti (須菩提) why I teach you to give without abiding in characteristics? Because giving with characteristics is giving in accordance with the world, which can be destroyed, can be blamed, and the result is worldly, not firm, can be thought of, and can be measured. Giving without characteristics is in accordance with the world beyond, indestructible, and will obtain the Bodhi fruit beyond the world, which is firm.
牢久住情不能思。算數所不能量也。又有相我者有其分限是有拘礙。無相施者無其分限寬廣無邊無有拘礙。是故得福最多。故不可以情思算數計量多少也。
須菩提「于意云何東方虛空可思量不不也世尊須菩提南西北方四維上下虛空可思量」不不也世尊。
述曰。此第二舉喻。于中初舉東方虛空。次舉餘九方。一一中皆初佛問次善現順佛而答也。此意若山河大地星月等諸事物皆有大小分限。如有相佈施。唯有虛空無其大小份量限礙。故喻無相佈施也。故有經說唯有虛空可喻法身也。謂十方虛空皆無邊限。不可算量。同無相施福多無限不可計量也。然世親之意于其事物有種種不同。謂若男若女若好若惡若此若彼等皆由有相行施等。故所有差別眾多分限。若以心契無相無差別理而行施者。福無限礙。當來成佛。其福遍滿無此彼自他差別也。無差別理者謂空無我理也普遍一切如虛空故。
須菩提「菩薩無住相佈施福德亦復如是」不可思量。
述曰。此第三合也。
須菩提「菩薩但應」如所教住。
述曰。此第四勸信也。謂勸令如佛所教行無相施。福定無邊不久當成廣大果也。此意云汝等雖復未解但應如佛所教。后證之時方自了達也。上來依世親釋竟。依無著者就此一段明凈住處。中初
【現代漢語翻譯】 現代漢語譯本： 執著于有形的情感無法思量，用算術也無法衡量。有相的佈施，因為有『我』的觀念，所以有侷限和約束；而無相的佈施，沒有侷限，寬廣無邊，沒有約束。因此，得到的福報最多。所以，不可以用情感和算術來計量其多少。 須菩提（Subhuti，佛陀的弟子）問道：『您的意思如何？東方的虛空可以思量嗎？』佛說：『不，世尊。』須菩提又問：『南西北方、四維上下的虛空可以思量嗎？』佛說：『不，世尊。』 述曰：這是第二重比喻。其中先舉東方虛空，再舉其餘九方。每一方都是先由佛陀提問，然後善現（Subhuti的別名）順應佛陀的教誨回答。此意是說，山河大地、星辰日月等事物都有大小和界限，如同有相的佈施。只有虛空沒有大小份量和界限阻礙，所以用虛空來比喻無相的佈施。因此，有經典說只有虛空可以比喻法身（Dharmakaya，佛的法性之身）。意思是說，十方虛空都沒有邊際和界限，不可計算。如同無相佈施的福德廣大無邊，不可計量。然而，世親（Vasubandhu，佛教論師）的觀點認為，事物有種種不同，比如男人和女人，好和壞，此和彼等等，這些都是由有相的佈施所導致的。因此，所有差別眾多，界限分明。如果以心契合無相無差別的道理而行佈施，福德就沒有限制和阻礙，將來可以成佛，其福德遍滿一切，沒有彼此自他的差別。無差別理指的是空無我（Sunyata and Anatman）的道理，普遍存在於一切，如同虛空一樣。 須菩提說：『菩薩（Bodhisattva，立志成佛的修行者）不住于相而行佈施，其福德也是這樣不可思量。』 述曰：這是第三重結合。 須菩提說：『菩薩應當』如佛所教導的那樣安住。 述曰：這是第四重勸信。勸導人們按照佛陀所教導的去行無相佈施，福德必定無邊，不久將會成就廣大的果報。意思是說，你們即使現在還不理解，也應當按照佛陀所教導的去做，等到證悟的時候自然會明白。以上是依據世親的解釋。依據無著（Asanga，佛教論師）的觀點，就這一段經文闡明清凈的住處。其中首先
【English Translation】 English version: Attachment to conditioned emotions cannot be contemplated, nor can it be measured by arithmetic. Giving with form, because it has the concept of 'self', has limitations and constraints; while giving without form has no limitations, is vast and boundless, and has no constraints. Therefore, the merit obtained is the greatest. Therefore, it cannot be measured by emotions and arithmetic. Subhuti (Buddha's disciple) asked: 'What do you think? Can the eastern void be contemplated?' The Buddha said: 'No, World Honored One.' Subhuti asked again: 'Can the void in the south, north, west, the four intermediate directions, above and below be contemplated?' The Buddha said: 'No, World Honored One.' Commentary: This is the second metaphor. Among them, the eastern void is mentioned first, and then the other nine directions. In each direction, the Buddha asks first, and then Subhuti answers in accordance with the Buddha's teachings. The meaning is that things like mountains, rivers, earth, stars, moon, and sun all have sizes and limits, like giving with form. Only the void has no size, quantity, limits, or obstacles, so the void is used as a metaphor for giving without form. Therefore, some scriptures say that only the void can be compared to the Dharmakaya (the Dharma body of the Buddha). It means that the void in the ten directions has no boundaries and limits and cannot be calculated. Like the merit of giving without form, it is vast and boundless and cannot be measured. However, Vasubandhu's (Buddhist scholar) view is that things have various differences, such as men and women, good and bad, this and that, etc., which are all caused by giving with form. Therefore, all differences are numerous and clearly defined. If one gives with a mind that is in harmony with the principle of formlessness and non-differentiation, the merit will have no limitations or obstacles, and one can become a Buddha in the future. The merit will pervade everything, without the difference of self and others. The principle of non-differentiation refers to the principle of emptiness and no-self (Sunyata and Anatman), which is universally present in everything, like the void. Subhuti said: 'A Bodhisattva (one who aspires to become a Buddha) who gives without dwelling on form, his merit is also immeasurable.' Commentary: This is the third combination. Subhuti said: 'A Bodhisattva should' abide as taught by the Buddha. Commentary: This is the fourth exhortation to believe. It exhorts people to practice giving without form according to the Buddha's teachings, and the merit will surely be boundless, and great rewards will soon be achieved. It means that even if you do not understand now, you should do as the Buddha taught, and you will naturally understand when you attain enlightenment. The above is based on Vasubandhu's explanation. According to Asanga's (Buddhist scholar) view, this passage clarifies the pure dwelling place. Among them, first
正明凈住處。次不住相。已下為令堪故世尊顯示不住行施福德最多也。謂或有菩薩聞說無相施故不生堪忍欲樂修習。而作是說本所行施求自體殊勝及以得恩並諸果報。既無相施何所得耶。謂但貪有相施福德而求自體等。于無相施不能堪樂。故俗有言曰。少不學長無能。有不施思所窮老不教死無名。所以有菩薩貪其福德也。世尊為令堪故而以虛空為喻也。謂說猶如虛空有三因緣。一者遍一切處。謂于住不住相中福生故。解云此說虛空遍一切處無間。有色無色之處。皆能遍故。不同於色不遍一切亦不長久。行無相施其若虛空。成佛已去周遍一切福量圓滿長久不絕也。于住不住相中福生故者。謂行無相施時近即感得十王果報。遠能獲悟菩提法身。其十王果為住福也。菩提法身是不住福。若有相行施尚不得十王報。寧得佛菩提二者寬廣高大殊勝故者。謂虛空能廣能高又復殊勝。風所不飄水所不溺火所不燒物所不壞。但由高廣殊勝故。行無相施。亦復如是。三者無盡究竟不窮故者。謂如虛空畢竟常住永無窮盡。無相施福亦復如是無限無盡不窮竭故。
須菩提「于意云何可以身相見」如來不。
述曰。依世親上來當宗正明竟。自下廣破眾疑分。于中論有十三分。今科為十二。謂初周說中於此已下有四重校量第一校量者
【現代漢語翻譯】 現代漢語譯本： 正明清凈的住所。其次是不住于相。以下爲了使（菩薩）能夠堪忍，世尊顯示不住于相的行施，其福德最為殊勝。因為或許有菩薩聽聞了無相佈施，因此不生起堪忍、欲樂和修習之心。他們會這樣說：原本所行的佈施是爲了求得自身殊勝，以及獲得恩惠和各種果報。既然是無相佈施，又能得到什麼呢？這是因為他們只貪戀有相佈施的福德，而求得自身等等，對於無相佈施不能堪忍和喜樂。所以俗語說：『少時不學習，長大無才能。有錢不佈施，思慮也困窮。年老不教育，死後也無名。』這就是有些菩薩貪戀福德的原因。世尊爲了使他們能夠堪忍，所以用虛空來比喻。意思是說，猶如虛空有三種因緣：一是遍一切處。意思是說，在住相和不住相中，福德都能產生。解釋說，這裡說虛空遍一切處沒有間斷，無論是有色還是無色之處，都能遍及，不像有色之物不能遍及一切，也不長久。行無相佈施就像虛空一樣，成佛之後，周遍一切，福德的量圓滿，長久不絕。『于住不住相中福生故』的意思是說，行無相佈施時，近則感得十王（閻羅王等十位掌管地獄的冥王）的果報，遠則能夠獲得證悟菩提法身。這十王果報是住相福德，菩提法身是不住相福德。如果有相地行佈施，尚且不能得到十王果報，又怎麼能得到佛菩提呢？二是寬廣高大殊勝。意思是說，虛空能夠寬廣，能夠高大，又非常殊勝，風吹不飄動，水淹不沉沒，火燒不焚燬，物體不能破壞。正是因為高廣殊勝的緣故，行無相佈施也是這樣。三是無盡究竟不窮。意思是說，就像虛空畢竟常住，永遠無窮無盡，無相佈施的福德也像這樣，無限無盡，不會窮竭。
須菩提，『你的意思如何？可以用身相來見』如來嗎？不，不能。
述曰：依據世親的觀點，以上是當宗正明的部分結束。從下面開始廣泛破除各種疑惑，分為十三部分。現在分為十二部分。意思是說，在初周的說法中，從這裡以下有四重校量，這是第一重校量。
【English Translation】 English version: It directly clarifies the pure abode. Secondly, it does not dwell in appearances. Below, in order to make them capable, the World Honored One reveals that the act of giving without dwelling in appearances has the most supreme merit and virtue. This is because some Bodhisattvas, upon hearing about giving without appearances, do not generate the patience, desire, and joy to cultivate it. They might say: 'The giving I used to do was to seek the excellence of my own self, as well as to obtain grace and various rewards. Since it is giving without appearances, what can be obtained?' This is because they only crave the merit and virtue of giving with appearances, seeking their own self and so on, and are unable to endure and delight in giving without appearances. Therefore, there is a common saying: 'If one does not learn when young, one will be incapable when old. If one has wealth but does not give, one's thoughts will be impoverished. If one does not teach when old, one's name will be unknown after death.' This is why some Bodhisattvas crave merit and virtue. The World Honored One, in order to make them capable, uses the analogy of space. It means that, like space, there are three causes and conditions: First, it pervades all places. It means that in dwelling in appearances and not dwelling in appearances, merit can arise. It explains that space pervades all places without interruption, whether it is a place with form or without form, it can pervade everywhere, unlike form which cannot pervade everything and is not long-lasting. Giving without appearances is like space. After becoming a Buddha, it pervades everything, the amount of merit is complete, and it lasts forever without ceasing. 'In dwelling in appearances and not dwelling in appearances, merit arises' means that when giving without appearances, one immediately receives the reward of the Ten Kings (the ten judges of the underworld), and in the long run, one can attain enlightenment of the Bodhi Dharmakaya (Dharma body of enlightenment). The reward of the Ten Kings is merit with dwelling in appearances, and the Bodhi Dharmakaya is merit without dwelling in appearances. If one gives with appearances, one may not even obtain the reward of the Ten Kings, how can one obtain the Buddha's Bodhi? Second, it is vast, high, and supremely excellent. It means that space can be vast, can be high, and is also supremely excellent. It is not blown by the wind, not drowned by water, not burned by fire, and objects cannot destroy it. It is precisely because of its high, vast, and supremely excellent nature that giving without appearances is also like this. Third, it is endless, ultimately complete, and inexhaustible. It means that, like space, it ultimately abides forever, endlessly and inexhaustibly. The merit of giving without appearances is also like this, limitless, endless, and inexhaustible.
Subhuti (one of the principal disciples of the Buddha), 'What do you think? Can the Tathagata (another name for the Buddha) be seen by his physical form?' No, he cannot.
Commentary: According to Vasubandhu (an influential Buddhist scholar), the above is the end of the section on directly clarifying the doctrine. From below, it extensively refutes various doubts, divided into thirteen parts. Now it is divided into twelve parts. It means that in the initial week of teachings, from here below there are four levels of comparison, this is the first level of comparison.
謂以三千大千世界七寶佈施。不如受持一四句偈。第二校量者謂如一恒河沙。一一沙數復是一恒河。如是恒河一一沙數是一世界。于爾所世界中皆置七寶滿。而以佈施。不如受持四句偈等也。此二以財施校量也。第三校量者謂以一恒河沙等身命佈施。不如受持一四句偈。第四校量者一日三時於一一時皆以恒河沙等身命佈施。不如聞此經典信心不逆。此二以法施校量也。謂以內身行法供養故。或初二外財施以校量。次二內財施以校量也。於四之中第二第三合為一文故總為三段一一段中皆有四文。謂初三破疑第四正校量。故合之為十二段也。就初校量之中文有四。一者謂可以相成就得見如來不。二者須菩提白佛頗眾生得聞如是。三者如來得阿耨多羅三藐三菩提耶。四者正校量。就四之中初三破疑后一正校量不破疑也。前三之中初于無相因以生疑。次於無相因果以生疑。後於無相果以生疑。就此之中初世尊卻問次善現順答后如來印成。此初也。此有疑曰若不住于相行佈施者。所行之因既是無相。何故所得之果是有相耶。謂睹佛化身有三相故而生疑也。三相者謂佛未成道已前名為生相。成道已后說法度人名住異。入涅槃時名為滅相。住異合說者如常釋之。謂現形權應隨機接物以示三相之身。眾生睹之謂得有相之果。便與無相之
【現代漢語翻譯】 現代漢語譯本：如果有人用充滿三千大千世界的七寶來佈施，還不如接受並持守四句偈。第二種比較是，如果有一恒河沙數，每一粒沙子又是一條恒河，如此多的恒河，每一條恒河的每一粒沙子是一個世界，在如此多的世界中都放置滿七寶，用來佈施，還不如接受並持守四句偈等等。這兩種是以財物佈施來比較的。第三種比較是，如果有人用如恒河沙數那麼多的身命來佈施，還不如接受並持守一句四句偈。第四種比較是，如果有人一天三次，每一次都用如恒河沙數那麼多的身命來佈施，還不如聽聞此經典後生起信心而不違逆。這兩種是以法佈施來比較的。意思是說，用自身來修行佛法以作供養。或者前兩種以外在的財物佈施來比較，后兩種以內在的身命佈施來比較。在這四種比較中，第二種和第三種合併爲一段文字，所以總共有三段，每一段中都有四層含義。分別是前三層破除疑惑，第四層正式比較。所以合起來共有十二段。在第一種比較中，文中有四層含義。第一是說，可以通過具足相好來成就而得見如來嗎？第二是須菩提問佛，是否眾生能夠聽聞這樣的說法。第三是如來能夠證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）嗎？第四是正式的比較。在這四層含義中，前三層是破除疑惑，后一層是正式比較，不破除疑惑。在前面的三層含義中，第一層是對無相之因產生疑惑，第二層是對無相之因和果都產生疑惑，第三層是對無相之果產生疑惑。在第一層含義中，首先是世尊反問，然後是善現（Subhuti，須菩提）順著回答，最後是如來印證。這是第一種比較。這裡有一個疑問，如果不住著于相而行佈施，那麼所行的因既然是無相的，為什麼所得的果卻是有相的呢？意思是說，看到佛的化身有三種相而產生疑惑。這三種相是，佛未成道之前名為生相，成道之後說法度人名為住異，入涅槃時名為滅相。住異合起來說，就像通常解釋的那樣。意思是說，顯現形體，權巧應化，隨機接引眾生，以示現三種相的身。眾生看到這些，就認為得到了有相的果，這便與無相的
【English Translation】 English version: If someone were to give alms with the seven treasures filling three thousand great thousand worlds, it would not be as good as receiving and upholding a four-line verse. The second comparison is that if there were as many Ganges Rivers as there are sands in one Ganges River, and each grain of sand in each of those Ganges Rivers were a world, and all those worlds were filled with seven treasures and used for almsgiving, it would not be as good as receiving and upholding a four-line verse, and so on. These two are comparisons using material almsgiving. The third comparison is that if someone were to give alms with as many lives as there are sands in the Ganges River, it would not be as good as receiving and upholding a four-line verse. The fourth comparison is that if someone were to give alms with as many lives as there are sands in the Ganges River three times a day, it would not be as good as hearing this scripture and having faith without opposition. These two are comparisons using Dharma almsgiving. It means using one's own body to practice the Dharma as an offering. Or the first two compare external material almsgiving, and the latter two compare internal life almsgiving. Among these four comparisons, the second and third are combined into one passage, so there are a total of three sections, each with four layers of meaning. These are the first three layers dispelling doubts, and the fourth layer formally comparing. So together there are twelve sections. In the first comparison, there are four layers of meaning in the text. The first is, can one achieve and see the Tathagata (Tathagata, 如來) by possessing excellent marks? The second is Subhuti (Subhuti, 須菩提) asking the Buddha whether sentient beings can hear such a teaching. The third is whether the Tathagata can attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, 阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). The fourth is the formal comparison. Among these four layers of meaning, the first three are dispelling doubts, and the last one is the formal comparison, not dispelling doubts. In the preceding three layers of meaning, the first is to generate doubt about the cause of non-form, the second is to generate doubt about both the cause and effect of non-form, and the third is to generate doubt about the effect of non-form. In the first layer of meaning, first the World-Honored One asks back, then Subhuti (Subhuti, 須菩提) answers accordingly, and finally the Tathagata confirms it. This is the first comparison. Here there is a doubt: if one practices almsgiving without dwelling on form, then since the cause of the practice is non-form, why is the effect obtained form? It means that seeing the Buddha's manifested body having three forms generates doubt. These three forms are: before the Buddha attained enlightenment, it is called the form of birth; after attaining enlightenment, teaching the Dharma and saving people is called the form of abiding and change; and entering Nirvana is called the form of extinction. Abiding and change are spoken of together, as is usually explained. It means manifesting a form, expediently responding, and guiding sentient beings according to their capacity, to show the body of three forms. When sentient beings see these, they think they have obtained a form effect, which contradicts the non-form of
因不順。今為解此疑故言不可以相見如來也。謂法身無相是如來故離彼三相。即是法身如來故也。
不也世尊「不可以身相得見如來何以故如來所說身相即」非身相。
述曰。此第二善現順答也。于中初正答次釋意。但為善現俊爽孤標佛兼加衛聰敏情得意答順佛心故言不也。所說身相即非身相者。謂所說三相之身相者即非是法身之無相也。所說身者謂三相身即是有相也。即非身相者非無相身也。以無相為相故。
佛告須菩提「凡所有相皆是虛妄若見諸相非相」即見如來。
述曰。此第三佛重印成也。凡所有相皆是虛妄者。謂虛妄有三。一者真如法身無生滅故名為真實。諸餘事法皆名虛妄即此所說也。二者諸無漏法皆名真實。諸有漏法皆名為虛妄。故中邊分別論云三界虛妄心心所也。三者依他圓成名為真實。遍計所執名為虛妄。故此下文我相即是非相。乃至云離一切諸相即名諸佛也。今言虛妄者即有為無漏皆名虛妄也。若見諸相者謂三相。非相者謂法身無相也。上來依世親釋竟。自下依無著釋者。此一段文即十八住處中第三為欲得色身住處也。於六種住處中第三欲住處。欲住處中有二。謂欲得色身及法身此初也。于中文有其三。如前科判。言欲得色身者謂有菩薩既發心已次修行時。見佛三相之
【現代漢語翻譯】 現代漢語譯本：因為不順從（佛意）。現在爲了解除這個疑惑，所以說不可以（通過）身相見如來。意思是法身沒有相，所以（法身）是如來，遠離那三種相，就是法身如來。
須菩提回答：『不是這樣的，世尊。不可以憑藉身相得見如來。為什麼呢？如來說的身相，即不是身相。』
述曰：這是第二（次），善現（須菩提）順從（佛意）的回答。其中，先是正面回答，然後解釋意思。只因爲善現（須菩提）俊朗豪爽，孤高不群，佛（陀）兼顧並讚賞他的聰敏，（善現）情意領會，回答順應佛心，所以說『不是這樣的』。『所說身相即非身相』，意思是所說的具有三十二相的身相，就不是法身的無相。所說的身，是指具有三十二相的身，就是有相。『即非身相』，不是指無相身。因為以無相作為（真正的）相。
佛告訴須菩提：『凡是所有相，都是虛妄的。如果能見到諸相不是相，就能見到如來。』
述曰：這是第三（次），佛（陀）再次印證（須菩提的觀點）。『凡是所有相，都是虛妄的』，意思是虛妄有三種。第一種是真如法身，因為沒有生滅，所以名為真實。其餘的事法都名為虛妄，這裡所說的就是這個意思。第二種是各種無漏法都名為真實，各種有漏法都名為虛妄。所以《中邊分別論》說，三界是虛妄的心和心所。第三種是依他起性和圓成實性名為真實，遍計所執性名為虛妄。所以下文說『我相即是非相』，乃至說『離開一切諸相，就名為諸佛』。現在說虛妄，就是有為法和無漏法都名為虛妄。『若見諸相』，是指三十二相。『非相』，是指法身的無相。以上是依據世親（Vasubandhu）的解釋。從下面開始依據無著（Asanga）的解釋。這一段文字是十八住處中第三個，爲了獲得色身（Rūpakāya）的住處。在六種住處中是第三個欲住處。欲住處中有兩種，即想要獲得色身和法身，這是第一個。文中包含三個方面，如前面的科判。說想要獲得色身，是指有菩薩已經發心，然後在修行時，見到佛（陀）的三十二相。
【English Translation】 English version: Because of non-compliance (with the Buddha's intention). Now, to resolve this doubt, it is said that one cannot see the Tathagata (如來, Thus Come One) through physical characteristics. It means that the Dharmakaya (法身, Dharma Body) has no form, so (the Dharmakaya) is the Tathagata, being apart from those three characteristics, which is the Dharmakaya Tathagata.
Subhuti (須菩提) replied: 'No, World Honored One. One cannot see the Tathagata by means of physical characteristics. Why? The physical characteristics spoken of by the Tathagata are not physical characteristics.'
Commentary: This is the second (time), Subhuti's compliant answer. Among them, first is the direct answer, and then the explanation of the meaning. Only because Subhuti is handsome and forthright, aloof and outstanding, the Buddha both considers and appreciates his intelligence, (Subhuti's) intention is understood, and the answer complies with the Buddha's mind, so he says 'No, it is not like that.' 'The physical characteristics spoken of are not physical characteristics' means that the physical characteristics with the thirty-two marks spoken of are not the formlessness of the Dharmakaya. The body spoken of refers to the body with the thirty-two marks, which is having form. 'Are not physical characteristics' does not refer to the formless body. Because it takes formlessness as (the true) form.
The Buddha told Subhuti: 'All forms are illusory. If one sees all forms as non-forms, then one sees the Tathagata.'
Commentary: This is the third (time), the Buddha reaffirms (Subhuti's point of view). 'All forms are illusory' means that there are three kinds of illusion. The first is the True Thus Dharmakaya, because it has no birth or death, so it is called real. All other phenomena are called illusory, which is what is being said here. The second is that all unconditioned dharmas are called real, and all conditioned dharmas are called illusory. Therefore, the Madhyāntavibhāga (中邊分別論, Discourse on Discrimination between Middle and Extremes) says that the three realms are illusory mind and mental states. The third is that dependent origination and perfect reality are called real, and conceptual construction is called illusory. Therefore, the following text says 'The characteristic of self is not a characteristic', and even says 'Leaving all characteristics is called all Buddhas'. Now saying illusory means that conditioned and unconditioned dharmas are all called illusory. 'If one sees all forms' refers to the thirty-two marks. 'Non-forms' refers to the formlessness of the Dharmakaya. The above is based on Vasubandhu's interpretation. From below, based on Asanga's interpretation. This passage is the third of the eighteen abodes, the abode for wanting to obtain the Rupakaya (色身, Form Body). Among the six abodes, it is the third desire abode. There are two kinds of desire abodes, namely wanting to obtain the Rupakaya and the Dharmakaya, this is the first. The text contains three aspects, as in the previous classification. Saying wanting to obtain the Rupakaya refers to a Bodhisattva who has already made the vow, and then when practicing, sees the thirty-two marks of the Buddha.
身相好具足便欲求得。故佛意曰三相身者不是如來。卻問須菩提成顯此義。為遮欲得色身菩薩故也。依義說相攝持安立顯現等五義並如論自配。謂所說相即非相者是攝持也。謂由欲愿攝持當來菩薩果故名攝持餘思可知。
須菩提白佛「言世尊頗有眾生得聞如是言說章句生」實信不。
述曰。依世親意就初校量中此破第二疑也。上來既說行無相因得無相果。義既甚深不同有相。佛滅度后一切眾生及佛在世諸惡眾生不生信心。如來是不成空說耶。設生信來世惡人如何能信。為破此疑故佛答云。未來有菩薩備三德者。曾已積集善根故能生實想亦不空說也。偈言不空以有實者謂以有能生實想故佛不空說也。言三德者謂戒定慧學。又說一者修行謂具三學。二者逢善友謂值諸佛。三者離空有執謂證二無我理。今此文中初問次答。此初也。言說章句謂能詮教也。生實想者謂能起智。順其無相因果也。謂有惡眾生於其無相不生智順。于其有相返生順智。故善現作此問也。無著論意者上來三差別竟。此為第四欲得法身住處也。六種住處中第三欲住處有二。上來欲得法身也。于中有二。一者欲得言說法身。二者欲得證得法身。言說法身者謂能詮教。證得法身者謂所詮理。此意云上為修行求證色身。佛言有相虛妄法身是實。因此
【現代漢語翻譯】 現代漢語譯本：如果僅僅因為佛陀具有圓滿的身相好，就想要求得佛果，那麼佛陀的意思是，執著于『三十二相』這種有形之相的，就不是真正的如來。因此，佛陀反問須菩提，是爲了明確這個道理，也是爲了阻止那些想要通過追求色身（Rupakaya，佛的化身）來成就菩薩果位的人。依據義理來說，『相』具有攝持、安立、顯現等五種含義，這些都可以在相關論著中找到對應的解釋。所謂『所說相即非相』，指的是『攝持』。也就是說，通過願力來攝持未來的菩薩果位，這叫做『攝持』，其他的含義可以依此類推。
須菩提（Subhuti，佛陀的弟子）問佛陀：『世尊，是否真的有眾生聽聞了這樣的言說章句后，能夠生起真實的信心呢？』
述曰：根據世親（Vasubandhu，印度佛教論師）的觀點，這是在最初的校量中破除第二個疑惑。前面已經說了，通過修行無相之因，可以得到無相之果。這個道理非常深奧，與有相之法不同。佛陀滅度后，一切眾生以及佛陀在世時的各種惡劣眾生，可能不會生起信心，那麼如來說法豈不是空說了嗎？假設有人生起信心，未來的惡人又如何能夠相信呢？爲了破除這個疑惑，佛陀回答說，未來會有具備戒、定、慧三德的菩薩，他們曾經積累了深厚的善根，所以能夠生起真實的信念，佛陀的說法不是空說的。偈頌說，『不空以有實者』，意思是說，因為有能夠生起真實信念的人，所以佛陀的說法不是空說的。所謂『三德』，指的是戒學、定學、慧學。又有人說，一是修行，即具備三學；二是遇到善友，即遇到諸佛；三是遠離空有執著，即證悟二無我（人無我、法無我）的道理。現在這段文字中，先是提問，然後是回答。這是提問的部分。『言說章句』指的是能夠表達教義的語言文字。『生實想者』指的是能夠生起智慧，順應無相的因果。意思是說，有些惡劣的眾生對於無相之法不能生起智慧，反而對於有相之法生起順從的智慧，所以須菩提才提出這個問題。按照無著（Asanga，印度佛教論師）的觀點，前面三個差別已經講完，這裡是爲了說明第四個想要得到法身（Dharmakaya，佛的法身）的住處。在六種住處中，第三個想要得到的住處有兩種：一是想要得到言說法身，二是想要得到證得法身。言說法身指的是能夠表達教義的語言文字，證得法身指的是所表達的真理。這段話的意思是說，上面是爲了修行而求證色身，佛陀說有相是虛妄的，法身才是真實的。因此。
【English Translation】 English version: If one desires to attain Buddhahood merely because the Buddha possesses perfect physical characteristics, then the Buddha's intention is that those who cling to the 'thirty-two marks' (of a Buddha) are not truly Tathagatas (Buddhas). Therefore, the Buddha questions Subhuti (Subhuti, a disciple of the Buddha) to clarify this principle and to prevent those who seek to achieve Bodhisattvahood by pursuing the Rupakaya (the physical body of the Buddha). According to the meaning, 'form' has five meanings: upholding, establishing, manifesting, etc., which can be found in relevant treatises. The so-called 'what is said to be form is not form' refers to 'upholding.' That is, upholding the future Bodhisattva fruit through vows is called 'upholding,' and other meanings can be inferred by analogy.
Subhuti (Subhuti, a disciple of the Buddha) asked the Buddha: 'World Honored One, are there truly beings who, upon hearing such expressions and phrases, can generate genuine faith?'
Commentary: According to Vasubandhu's (Vasubandhu, an Indian Buddhist philosopher) view, this refutes the second doubt in the initial assessment. It has been said that by cultivating the cause of non-form, one can attain the fruit of non-form. This principle is very profound and different from the law of form. After the Buddha's Parinirvana (death), all beings and various evil beings in the Buddha's time may not generate faith, so wouldn't the Buddha's teachings be in vain? Assuming someone generates faith, how can future evil people believe? To dispel this doubt, the Buddha replied that in the future, there will be Bodhisattvas who possess the three virtues of morality, concentration, and wisdom. They have accumulated deep roots of goodness, so they can generate genuine faith, and the Buddha's teachings are not in vain. The verse says, 'Not in vain because there are real ones,' meaning that because there are people who can generate genuine faith, the Buddha's teachings are not in vain. The so-called 'three virtues' refer to the learning of morality, concentration, and wisdom. Some say that one is practice, which is possessing the three learnings; two is encountering good friends, which is encountering all Buddhas; and three is being free from attachment to emptiness and existence, which is realizing the principle of two non-selves (non-self of person, non-self of phenomena). In this passage, there is first a question and then an answer. This is the question part. 'Expressions and phrases' refer to the language and words that can express the teachings. 'Generating real thought' refers to being able to generate wisdom, in accordance with the cause and effect of non-form. It means that some evil beings cannot generate wisdom for the law of non-form, but instead generate obedient wisdom for the law of form, so Subhuti asked this question. According to Asanga's (Asanga, an Indian Buddhist philosopher) view, the previous three differences have been explained, and this is to explain the fourth dwelling place where one wants to obtain the Dharmakaya (the body of the Dharma of the Buddha). Among the six dwelling places, the third dwelling place that one wants to obtain has two types: one is wanting to obtain the verbal Dharmakaya, and the other is wanting to obtain the realized Dharmakaya. The verbal Dharmakaya refers to the language and words that can express the teachings, and the realized Dharmakaya refers to the truth expressed. The meaning of this passage is that the above is to seek to realize the Rupakaya through practice, and the Buddha said that form is illusory, and the Dharmakaya is real. Therefore.
便求法身無相。將欲證其無相先起四親近行。謂近善知識從彼求聞。思惟修習故先欲得言說法身也。
佛告須菩提「莫作是說如來滅後後五百歲有持戒修福者於此章句能生信心」以此為實。
述曰。此第二答中無著世親皆有三段。且世親者初明修行。次當知是人下明逢善友。如來悉知已下明具福德。達二空理不著空有也。無著科者初顯示修行。次顯示集因后顯示善友攝受。兩科雖復有異。皆是答須菩提生疑問已莫作是說者佛語善現。汝莫言不生實相。亦有生實相者故。若依無著釋者須菩提問佛云。頗有眾生能得聞言說法身不。佛答云有得也。后五百歲者謂釋迦滅后正法五百年像法一千年末法一萬年。未度比丘尼已前時正法一千年也。然法有三種。謂教行證法。于中正法住時三種有。像法住時而無證法更不得果。故但有教行像似於正法時故名像也。于末法時唯教法而無行證。設有持戒修行者多為名聞利養故。今言後者即是第三五百年。后正法滅時也。故能斷云正行滅時也。又月藏經說佛滅度后第一五百年解脫堅固。謂修行者多分並得解脫出離故。第二五百年禪定堅固。謂修行者多分得禪不得聖故。第三五百年多聞堅固。謂多因經論博達多智故。第四五百年福德堅固。謂多福德造塔寺等故。第五五百年斗諍堅
【現代漢語翻譯】 現代漢語譯本：於是便尋求法身（Dharmakāya，佛的法性之身），無相之理。想要證得這無相之理，首先要實行四種親近之行。即親近善知識（kalyāṇa-mitra，指引修行的人），從他們那裡聽聞佛法，然後思惟、修習。因此，首先想要獲得通過言語說法而顯現的法身。
佛告訴須菩提（Subhūti，佛陀的弟子）：「不要這樣說，如來（Tathāgata，佛的稱號之一）滅度后的后五百年，有持戒修行、修積福德的人，對於《金剛經》中的這些章句，能夠生起信心」，並以此為真實。
述曰：對於這段經文的第二重解答，無著（Asaṅga，印度佛教瑜伽行派創始人之一）和世親（Vasubandhu，印度佛教瑜伽行派論師，無著的弟弟）都有三段解釋。先說世親的解釋，首先闡明修行，其次在『當知是人』之後，闡明遇到善友，『如來悉知』之後，闡明具備福德，通達二空（人空和法空）之理，不執著于空和有。無著的科判，首先顯示修行，其次顯示積聚成佛之因，然後顯示善友的攝受。兩種科判雖然有所不同，都是爲了回答須菩提生起的疑問。『莫作是說者』，是佛告訴善現（Subhūti的另一個名字）。你不要說不能生起實相，也有能生起實相的人。如果按照無著的解釋，須菩提問佛說：『是否有眾生能夠聽聞並獲得言說法身？』佛回答說：『有能獲得的。』后五百年，指的是釋迦（Śākyamuni，佛教創始人）滅度后，正法五百年，像法一千年，末法一萬年。在未允許比丘尼出家之前，正法有一千年。然而，佛法有三種，即教法、行法、證法。其中，正法住世時，這三種法都存在。像法住世時，沒有證法，不能證得果位。所以只有教法和行法，類似於正法時期，所以稱為像法。在末法時期，只有教法而沒有行法和證法。即使有持戒修行的人，也多是爲了名聞利養。現在說的『後者』，就是第三個五百年，正法滅亡的時候。所以《能斷金剛經》說，是正行滅亡的時候。另外，《月藏經》說，佛滅度后的第一個五百年是解脫堅固，指的是修行者大多能夠解脫出離。第二個五百年是禪定堅固，指的是修行者大多能夠獲得禪定，但不能證得聖果。第三個五百年是多聞堅固，指的是因為研習經論而博學多智。第四個五百年是福德堅固，指的是多修福德，建造佛塔寺廟等。第五個五百年是斗諍堅固。
【English Translation】 English version: Thereupon, he sought the Dharmakāya (the Body of Dharma, the body of the Buddha's Dharma nature), which is without form. Desiring to realize this formlessness, he first practiced the four acts of closeness. These are: to be close to good teachers (kalyāṇa-mitra, those who guide practice), to seek to hear the Dharma from them, and then to contemplate and practice it. Therefore, he first desired to attain the Dharmakāya manifested through speech and explanation.
The Buddha told Subhūti (one of the Buddha's disciples): 'Do not say that after the Tathāgata (one of the Buddha's titles) has passed away, in the subsequent five hundred years, there will be no one who, upholding the precepts and cultivating merit, can generate faith in these verses of the Diamond Sutra,' and take this as the truth.
Commentary: Regarding this second answer in the sutra, both Asaṅga (one of the founders of the Yogācāra school of Indian Buddhism) and Vasubandhu (an Indian Buddhist Yogācāra philosopher, Asaṅga's brother) have three sections of explanation. First, regarding Vasubandhu's explanation, he first elucidates practice, then after 'it should be known that this person,' he elucidates encountering good friends, and after 'the Tathāgata knows all,' he elucidates possessing merit, understanding the principle of the two emptinesses (emptiness of self and emptiness of phenomena), and not being attached to emptiness or existence. Asaṅga's categorization first shows practice, then shows the accumulation of causes for Buddhahood, and then shows the acceptance of good friends. Although the two categorizations are different, they both answer the doubts raised by Subhūti. 'Do not say that' is the Buddha telling Subhūti (also known as善現). You should not say that the true nature cannot arise; there are those who can cause the true nature to arise. According to Asaṅga's explanation, Subhūti asked the Buddha: 'Are there beings who can hear and attain the Dharmakāya manifested through speech?' The Buddha answered: 'There are those who can attain it.' The subsequent five hundred years refers to the five hundred years of the Correct Dharma, the one thousand years of the Semblance Dharma, and the ten thousand years of the Degenerate Dharma after Śākyamuni (the founder of Buddhism) passed away. Before the permission for nuns to ordain, the Correct Dharma lasted for one thousand years. However, there are three types of Dharma: the Dharma of teaching, the Dharma of practice, and the Dharma of realization. Among them, when the Correct Dharma abides in the world, all three exist. When the Semblance Dharma abides, there is no Dharma of realization, and one cannot attain the fruit. Therefore, there are only the Dharma of teaching and the Dharma of practice, similar to the time of the Correct Dharma, so it is called the Semblance Dharma. In the Degenerate Dharma period, there is only the Dharma of teaching, without the Dharma of practice and realization. Even if there are those who uphold the precepts and practice, it is mostly for fame and profit. The 'latter' mentioned now refers to the third five hundred years, the time when the Correct Dharma is extinguished. Therefore, the Diamond Sutra says that it is the time when correct practice is extinguished. Furthermore, the Moon Store Sutra says that the first five hundred years after the Buddha's passing is the period of firm liberation, meaning that most practitioners can attain liberation and detachment. The second five hundred years is the period of firm meditation, meaning that most practitioners can attain meditation but cannot attain sainthood. The third five hundred years is the period of firm learning, meaning that they are learned and knowledgeable due to studying the scriptures. The fourth five hundred years is the period of firm merit, meaning that they cultivate much merit and build pagodas and temples. The fifth five hundred years is the period of firm strife.
固。今言后五百年者謂於五時中皆有持戒修福等也。謂於後五百年有具戒定慧者。于無相因果經教中能生凈信心。起隨順智以為實相也。
當知是人「不於一佛二佛三四五佛而種善根已於無量千萬佛所種諸善根聞是章句乃至一念生」凈信者。
述曰。此第二文也。無著天親隨義如前科判。謂說若有於此經句生一念信尚曾供養無量諸佛。況起多念。乃至受持聽聞等者曾集善根更多也。若生實想者曾善又多也。何故爾耶。謂雖於此生一念信熏習在身。當來成熟能破無量廣大生死故也。
須菩提「如來悉知悉見是諸眾生得如是」無量福德。
述曰。此第三明達二空理離空有邊也。無著云此下明善友攝受也。于中初標次釋。此初也。世親云如來悉知者簡肉眼見。謂以智知故。悉見者簡比量智。皆現量見故。謂諸眾生。達二無我所有持戒等福德如來悉以佛智現量知彼也。余經中說菩薩生福德者謂初起。取福德者謂久熏修。今此但總故云得如是無量福德也。無著釋云悉知者知名身。四蘊為名故。悉見者見色身。謂於一切行住所作中知其心。見其依止故。即是顯示善友所攝也。生取無量福者生謂福正起時。取者即是彼滅時攝持種子也。
何以故「是諸眾生無復我相人相眾生相」壽者相。
述曰
【現代漢語翻譯】 固。現在所說的后五百年，是指在五濁惡世的各個時期，都有人能夠持戒、修福等等。也就是說，在後五百年，會有具備戒、定、慧的人，對於闡述無相因果的經教，能夠生起清凈的信心，發起隨順真理的智慧，以此作為實相。
應當知道，這些人『不是僅僅在一佛、二佛、三四五佛那裡種下善根，而是已經在無量千萬佛所種下各種善根，聽聞這些章句，乃至僅僅一念生起』清凈的信心。
述曰。這是第二段文字。無著（Asanga）和世親（Vasubandhu）菩薩的解釋，依照之前的科判。意思是說，如果有人對這部經的語句生起一念信心，尚且曾經供養過無量諸佛，更何況生起更多的念頭，乃至受持、聽聞等等，所積累的善根就更多了。如果生起實相的體悟，那麼所積累的善根就更多了。為什麼呢？因為即使僅僅生起一念信心，這種熏習的力量也會留在身上，將來成熟時，能夠破除無量廣大的生死輪迴。
須菩提（Subhuti），『如來完全知曉、完全看見這些眾生獲得如此』無量的福德。
述曰。這是第三段，闡明通達二空（人空、法空）的道理，遠離空有二邊。無著（Asanga）菩薩說，下面是說明善友的攝受。其中先標示，然後解釋。這是開始。世親（Vasubandhu）菩薩說，如來完全知曉，是爲了區別肉眼的侷限。意思是說，如來是用智慧來知曉的。完全看見，是爲了區別比量智的推測。如來都是用現量來見到的。意思是說，對於眾生通達人無我和法無我，所有持戒等等的福德，如來完全用佛智現量地知曉他們。其他經典中說菩薩生起福德，是指剛剛開始；取福德，是指長期熏修。現在這裡只是總說，所以說獲得如此無量的福德。無著（Asanga）菩薩解釋說，完全知曉，是知曉名身，四蘊（色、受、想、行）是名。完全看見，是看見色身。意思是說，在一切行為舉止中，知曉他們的心，看見他們所依止的，這就是顯示善友的攝受。生起無量福德，是指福德正在生起的時候；取，就是指福德滅去的時候，攝持種子。
為什麼呢？『因為這些眾生沒有我相、人相、眾生相』壽者相。
【English Translation】 Furthermore, the 'latter five hundred years' refers to all periods within the five defilement ages where individuals uphold precepts, cultivate blessings, and so forth. It means that in the latter five hundred years, there will be those who possess discipline (戒, precepts), concentration (定, samadhi), and wisdom (慧, prajna), who can generate pure faith in the teachings of the sutras on causations without characteristics, and who can arise with wisdom that accords with the truth, taking it as the true reality.
It should be known that these people 'have not only planted good roots with one Buddha, two Buddhas, three, four, or five Buddhas, but have already planted various good roots with immeasurable millions of Buddhas, and upon hearing these verses, even with a single thought arising' of pure faith.
Commentary: This is the second section. Asanga (無著) and Vasubandhu (世親) explain it according to the previous classification. It means that if someone generates a single thought of faith in the verses of this sutra, they have already made offerings to immeasurable Buddhas. How much more so if they generate more thoughts, and even uphold, listen to, and so on, their accumulated good roots will be even greater. If they generate a realization of true reality, then their accumulated good roots will be even greater. Why is this so? Because even generating a single thought of faith, this influence remains with them, and when it matures in the future, it can break through immeasurable and vast cycles of birth and death.
Subhuti (須菩提), 'The Tathagata (如來) fully knows and fully sees that these beings obtain such' immeasurable merit.
Commentary: This is the third section, clarifying the understanding of the principle of the two emptinesses (人空, emptiness of self; 法空, emptiness of phenomena), and being free from the extremes of emptiness and existence. Asanga (無著) says that what follows explains the acceptance of good friends. It first states, then explains. This is the beginning. Vasubandhu (世親) says that the Tathagata's full knowledge distinguishes it from the limitations of the physical eye. It means that the Tathagata knows with wisdom. Full seeing distinguishes it from the inference of comparative intelligence. The Tathagata sees with direct perception. It means that for beings who understand the non-self of persons and the non-self of phenomena, all the merit of upholding precepts and so on, the Tathagata fully knows them with the direct perception of Buddha-wisdom. Other sutras say that when Bodhisattvas generate merit, it refers to the beginning; when they take merit, it refers to long-term cultivation. Here, it is only a general statement, so it says that they obtain such immeasurable merit. Asanga (無著) explains that full knowledge is knowing the name-body, the four aggregates (色, form; 受, feeling; 想, perception; 行, volition) are the name. Full seeing is seeing the form-body. It means that in all actions and behaviors, the Tathagata knows their mind and sees what they rely on, which shows the acceptance of good friends. Generating immeasurable merit refers to the time when merit is arising; taking refers to the time when merit is ceasing, retaining the seed.
Why is this? 'Because these beings no longer have the perception of self, the perception of person, the perception of living being,' the perception of lifespan.
。此第二釋中初明無我。次明無法相四種。此意云后五百歲時有菩薩。了達身之生起衰滅成無本非有我。又了怨親是非之類本由自心都無定實。既聞人法二空之理復積持戒等福。所以如來以佛智知眼見也。謂總緣三世五蘊差別一一陰是我。如是妄取是名為我相。見身相續不斷謂從過去我而至現在名為眾生相。見現在一報命根不斷名為命者。見命根斷滅后未來複生餘六道中者名為壽者。今人替于命者也。無著釋稍不同。謂取我自體相續名為我。我所取為眾生想。此二我即及我所也。謂我乃至壽住取為命相。展轉趣余趣取為人想。解云彼說壽者此說為人也。上來四執妄情謂有。總了為空故云無我相等也。
無法相亦無非「法相」。
述曰。此第二明法相之中初明四法相。次結成如筏喻。前中有二。初明空有相次明依言離言相。初中有二。初總標次別釋之。此初也。此文闕略故科有參差若觀餘本不爾也。謂初標四法相次別釋。釋中有二。初云有法相即著我人。有非法相亦著我人者。即釋前不著空有相。次云不應取法不應取非法者。釋前依言離言相也。今此標中但標空有相。略無標依言離言相。釋中具有也。無法相者謂凡情妄執執法我。為有名為法相。既達為空知法體而非實故云無法相。無其所執實有法相故。亦
【現代漢語翻譯】 現代漢語譯本： 這第二重解釋中，首先闡明無我（anatman）。其次闡明無法相和四種相。此意是說，在後五百歲時，有菩薩能夠了達身體的生起、衰滅，實則並無根本，並非實有『我』（atman）。又能了達怨恨、親愛、是非之類，原本由自心而生，並無確定的實在。既然聽聞了人空（pudgala-sunyata）和法空（dharma-sunyata）的道理，又積累了持戒等福德。所以如來以佛的智慧知曉，親眼見到。所謂總緣三世五蘊的差別，一一陰都認為是『我』。像這樣虛妄地執取，就叫做我相（atma-samjna）。見到身體相續不斷，認為從過去的我延續到現在，叫做眾生相（sattva-samjna）。見到現在一期的壽命之根不斷絕，叫做命者相（jiva-samjna）。見到命根斷滅后，未來又在其餘六道中轉生，叫做壽者相（pudgala-samjna）。現在人所說的『替于命者』就是這個意思。無著（Asanga）的解釋稍有不同，認為執取『我』的自體相續叫做『我』，『我』所執取的叫做眾生相。這二者就是『我』以及『我所』。所謂從『我』乃至『壽』的住留執取為命相，輾轉趣向其餘趣處執取為人相。解釋說，彼處所說的壽者，此處則說是人。以上四種執著都是虛妄的情感，認為實有。完全了達這些都是空性，所以說無我相等。
無法相，也無非『法相』。
解釋說：這第二重闡明法相之中，首先闡明四法相，其次總結成如筏的比喻。前面部分分為兩點。首先闡明空有相，其次闡明依言離言相。闡明空有相又分為兩點，首先是總標，其次是分別解釋。這裡是總標。這段文字有所省略，所以科判有所參差，如果看其他版本就不會這樣了。所謂首先標出四法相，其次分別解釋。解釋中分為兩點，首先說『有法相即著我人，有非法相也執著我人』，這是解釋前面不執著空有相。其次說『不應取法，不應取非法』，這是解釋前面依言離言相。現在這段標文中，只是標出了空有相，省略了標出依言離言相，但在解釋中卻包含了。所謂無法相，是指凡夫的妄情執著，執著法和『我』，認為是有，認為是法相。既然通達了空性，知道法的本體並非真實，所以說無法相。因為沒有他所執著的真實法相，所以也...
【English Translation】 English version: In this second explanation, firstly, it clarifies no-self (anatman). Secondly, it clarifies no-dharma-characteristic and the four characteristics. The meaning here is that in the last five hundred years, there will be Bodhisattvas who can understand that the arising, decay, and extinction of the body have no root and are not truly 'self' (atman). They can also understand that hatred, love, right and wrong arise from one's own mind and have no definite reality. Since they have heard the principles of the emptiness of persons (pudgala-sunyata) and the emptiness of dharmas (dharma-sunyata), and have accumulated merits such as upholding precepts, the Tathagata knows with the wisdom of the Buddha and sees with his own eyes. What is called the differentiation of the five aggregates (skandhas) of the three times, each aggregate is considered 'self'. Such deluded grasping is called the self-image (atma-samjna). Seeing the continuous succession of the body, believing it continues from the past self to the present, is called the sentient being image (sattva-samjna). Seeing the present life-force not being cut off, is called the life-giver image (jiva-samjna). Seeing that after the life-force is cut off, one is reborn in the other six realms in the future, is called the life-span image (pudgala-samjna). What people now say as 'substituting for the life-giver' is this meaning. Asanga's explanation is slightly different, believing that grasping the self's own continuous succession is called 'self', and what 'self' grasps is called the sentient being image. These two are 'self' and 'what belongs to self'. What is called grasping from 'self' to 'life-span' as the life-image, and transmigrating to other realms is grasping as the person-image. The explanation says that what is said there as life-span is said here as person. The above four attachments are all deluded emotions, believing them to be real. Completely understanding that these are all emptiness, therefore it is said no-self, etc.
No-dharma-characteristic, also no non-'dharma-characteristic'.
The commentary says: In this second explanation of dharma-characteristics, firstly, it clarifies the four dharma-characteristics, and secondly, it concludes with the simile of the raft. The previous part is divided into two points. Firstly, it clarifies the emptiness and existence characteristics, and secondly, it clarifies the relying on words and departing from words characteristics. Clarifying the emptiness and existence characteristics is also divided into two points, firstly, a general statement, and secondly, a separate explanation. This is the general statement. This text is somewhat abbreviated, so the classification is somewhat different; if you look at other versions, it will not be like this. What is called firstly stating the four dharma-characteristics, and secondly explaining them separately. The explanation is divided into two points, firstly saying 'having dharma-characteristics means being attached to self and others, having non-dharma-characteristics also means being attached to self and others', this is explaining the previous not being attached to emptiness and existence characteristics. Secondly saying 'one should not grasp dharma, one should not grasp non-dharma', this is explaining the previous relying on words and departing from words characteristics. Now this statement in the text only states the emptiness and existence characteristics, omitting the statement of relying on words and departing from words characteristics, but it is included in the explanation. What is called no-dharma-characteristic refers to the deluded emotions and attachments of ordinary people, grasping dharma and 'self', believing them to be real, believing them to be dharma-characteristics. Since they have understood emptiness and know that the essence of dharma is not real, therefore it is said no-dharma-characteristic. Because there is no real dharma-characteristic that he grasps, therefore also...
無非法相者。謂愚者妄情撥圓成而是無名非法相。空無有體故。智者了此圓成是有故無非法相。無其所執為空相故。二無我理是實有。故此中更應云無相亦非無相。言無相者謂無我理不可以言宣說為有為無。諸小菩薩乍謂可說名之為相。聖者了之為不可說故云無相也。亦非無相者以于無言處依言相說也。謂愚者既聞不可說故即謂有言皆非。智人達之故依言辭而說。然不執著故言亦非無想也。
何以故「是諸眾生若心取相則爲著我人」眾生壽者。
述曰。釋前不著空有相中有二。初總次別釋此初也。
若取法相「即著我人眾生壽者何以故若取非法相即著我人」眾生壽者。
述曰。此別釋也。謂若執法我為有。即亦著我人。執圓成為無。亦著人我。取是執義。雙無二執故即契中道。故云無法相亦無非法相者。離二執也。故偈云一切空無物者人法二我無也。實有者二無我理體非無也。不可說者不可以言說為有為無也。法性離言故依言辭而說者易知也。又云若取法相則爲著我人等者。此義云何。但有無明使無現行粗煩惱亦無我見故者。解云但有無明使者謂無明住地。即是分別法執也。無現行粗煩惱者謂無現行煩惱障也。但有種子隨逐故。此意云由有法執現行故煩惱障隨起也。無著論亦云。然於我想中
【現代漢語翻譯】 現代漢語譯本： 『無非法相』是指愚昧的人錯誤地認為圓成實性是虛無的，並稱之為『非法相』。因為空無沒有實體。有智慧的人明白這圓成實性是真實存在的，所以沒有『非法相』。因為他們不執著于將它視為空相。『無我理』是真實存在的，因此這裡更應該說『無相亦非無相』。說『無相』是指『無我理』無法用語言表達為有或無。一些小菩薩最初認為可以用語言來描述它，稱之為『相』。聖者明白它是不可言說的，所以說『無相』。『亦非無相』是指在無法用語言表達的地方，借用語言的相來說明。愚昧的人聽到不可說，就認為所有言語都是錯誤的。有智慧的人明白這一點，所以借用言辭來說明，但不執著于言辭，所以說『亦非無相』。
為什麼呢？『是諸眾生若心取相則爲著我人眾生壽者』。
解釋：前面解釋不執著于空有相，分為總說和別說，這是總說。
『若取法相即著我人眾生壽者何以故若取非法相即著我人眾生壽者』。
解釋：這是別說。意思是說，如果執著於法，認為我是存在的，那麼就執著於我、人。如果執著于圓成實性是虛無的，也執著於人、我。『取』是執著的意思。同時去除兩種執著，就契合了中道。所以說『無法相亦無非法相』，就是遠離兩種執著。所以偈語說，一切皆空無所有，人我和法我都不存在。真實存在的是『二無我理』的本體，不是虛無的。『不可說』是指無法用語言表達為有或無。法性是超越語言的，『依言辭而說』是容易理解的。又說『若取法相則爲著我人等』，這是什麼意思呢？即使只有無明煩惱的潛在影響，沒有顯現的粗重煩惱，也沒有我見呢？解釋說，『但有無明使者』是指無明住地，也就是分別法執。『無現行粗煩惱者』是指沒有顯現的煩惱障。只是有種子跟隨。這裡的意思是說，由於有法執的顯現，所以煩惱障隨之而起。無著菩薩的《攝大乘論》也說，在我想之中。
【English Translation】 English version: 'No non-Dharma-aspects' refers to ignorant people mistakenly believing that the Perfected Nature (yuan cheng shi xing) is empty and calling it 'non-Dharma-aspects'. Because emptiness has no substance. Wise people understand that this Perfected Nature exists, so there are no 'non-Dharma-aspects'. Because they are not attached to viewing it as an empty aspect. 'The principle of no-self' (wu wo li) is real, so here it should be said 'no-aspect and also not no-aspect'. Saying 'no-aspect' means that 'the principle of no-self' cannot be expressed in words as existence or non-existence. Some junior Bodhisattvas initially think it can be described in words, calling it 'aspect'. Sages understand that it is inexpressible, so they say 'no-aspect'. 'Also not no-aspect' means that in a place where language cannot be used, the aspect of language is borrowed to explain it. Ignorant people, upon hearing that it is inexpressible, think that all words are wrong. Wise people understand this, so they borrow words to explain it, but they are not attached to words, so they say 'also not no-aspect'.
Why is that? 'If these beings grasp at aspects in their minds, they are attached to self, person, being, and life'.
Explanation: The previous explanation of not being attached to emptiness and existence is divided into general and specific explanations. This is the general explanation.
'If one grasps at Dharma-aspects, one is attached to self, person, being, and life. Why? If one grasps at non-Dharma-aspects, one is attached to self, person, being, and life'.
Explanation: This is the specific explanation. It means that if one is attached to Dharma, thinking that the self exists, then one is attached to self and person. If one is attached to the Perfected Nature as empty, one is also attached to person and self. 'Grasping' means attachment. Removing both attachments simultaneously is in accordance with the Middle Way. Therefore, it is said 'no Dharma-aspects and also no non-Dharma-aspects', which is to be free from the two attachments. Therefore, the verse says that everything is empty and without substance, and that the self of person and the self of Dharma do not exist. What truly exists is the substance of 'the principle of no-self', which is not empty. 'Inexpressible' means that it cannot be expressed in words as existence or non-existence. The Dharma-nature (fa xing) is beyond language, and 'explaining it with words' is easy to understand. Furthermore, it is said 'If one grasps at Dharma-aspects, one is attached to self, person, etc.' What does this mean? Even if there is only the latent influence of ignorance (wu ming), without the manifest coarse afflictions, and without self-view (wo jian)? The explanation is that 'only the influence of ignorance' refers to the ground of ignorance (wu ming zhu di), which is the discriminating attachment to Dharma. 'Without manifest coarse afflictions' means that there are no manifest afflictive obstructions (fan nao zhang). There are only seeds following. The meaning here is that because there is the manifestation of Dharma-attachment, afflictive obstructions arise accordingly. Asanga's Mahāyānasaṃgraha also says that in the thought of self.
隨眠不斷故則為有我取。是故經言是諸眾生若取法相則爲著我等。意亦同世親也。由法執取法相故我等便生故。
是故不應取法不應取非法。
述曰。此釋第二依言離言相也。不應取法者不應如聲取法謂。不如言而取故。不應取非法者隨順第一義智正說。如是取者謂必因言而悟真故。
是故如來「常說汝等比丘知我說法如筏喻者法尚應舍」何況非法。
述曰。此結成筏喻也。謂將欲證真必因言說。及其正證即不假言。如筏至岸即無所用也。上來依世親釋竟。依無著者論云此取顯示實相對治五種邪取故。何者五取。一者外道。二者內法凡夫及聲聞。三者增上慢菩薩。四者世間共想定。五者無想定。第一者我等想轉第二者法相轉。第三者無法相轉。此猶有法取。有法取者謂取無法故。第四者有想轉謂執有想定。第五者無想轉執無想定故。是諸菩薩于彼皆不轉也。于中言生實想者此為依義顯示對治不實想。故言於此修多羅章句中者此為說相。顯示言說法身故。即彼當生實想中。言當生者是欲愿攝持。是諸菩薩。無復我想轉等者是安立第一義。不應取法非法者顯了也。
須菩提「于意云何如來得阿耨多羅三藐三菩提耶如來」有所說法耶。
述曰。依世親此破第三疑也。謂有疑曰上言無想
【現代漢語翻譯】 現代漢語譯本：隨眠（Anusaya，煩惱的潛在傾向）不斷，就會執著於我見（Atma-graha，認為有『我』的觀念）。因此，經書上說，如果這些眾生執著於法相（Dharma-lakshana，法的表象），那就是執著於我等（Atma-samana，與『我』相關的概念）。這與世親（Vasubandhu，一位佛教哲學家）的觀點是一致的，因為由於對法的執著，以及對法相的執取，我等（Atma-samana）便會產生。
因此，不應該執取法，也不應該執取非法。
述曰：這是解釋第二種依言離言相（依靠言語，但超越言語的境界）。不應該執取法，就是不應該像執著聲音一樣執著於法，也就是說，不要按照字面意思去理解法。不應該執取非法，則是隨順第一義智（Paramartha-jnana，對最高真理的智慧）的正確說法。像這樣執取的人，必定會因為言語而領悟真理。
因此，如來（Tathagata，佛的稱號）常說：『你們這些比丘（Bhikkhu，佛教僧侶），要知道我說法就像筏（筏，渡河的工具）的比喻一樣，法尚且應該捨棄』，何況非法呢？
述曰：這是總結筏喻（筏的比喻）。意思是說，想要證悟真理，必須依靠言語。等到真正證悟時，就不需要言語了。就像筏子到了岸邊，就沒有用處了一樣。以上是依據世親（Vasubandhu）的解釋。依據無著（Asanga，一位佛教哲學家）的《論》說，這種執取顯示了與實相對治的五種邪取（錯誤的執取）。哪五種邪取呢？第一種是外道（Tirthika，非佛教徒）。第二種是內法凡夫（Prthag-jana，未開悟的普通人）以及聲聞（Sravaka，通過聽聞佛法而證悟的弟子）。第三種是增上慢菩薩（Adhimanika-bodhisattva，自以為是的菩薩）。第四種是世間共想定（Laukika-samatha-dhyana，世俗的禪定）。第五種是無想定（Asanjnika-samapatti，無想的禪定）。第一種是我等想轉（Atma-samana-samvarta，與『我』相關的概念的轉變），第二種是法相轉（Dharma-lakshana-samvarta，法的表象的轉變），第三種是無法相轉（Adharma-lakshana-samvarta，非法的表象的轉變）。這仍然有法取（Dharma-graha，對法的執取）。有法取的人，是執取無法（Adharma，非法）的緣故。第四種是有想轉（Sanjna-samvarta，有想的轉變），是執著于有想定（Sanjnika-samapatti，有想的禪定）。第五種是無想轉（Asanjna-samvarta，無想的轉變），是執著于無想定（Asanjnika-samapatti，無想的禪定）的緣故。這些菩薩（Bodhisattva，追求覺悟的修行者）對於這些都不轉變。其中說產生實想（Satya-samjna，真實的觀念）的人，這是依據意義顯示對治不實想（Asatya-samjna，不真實的觀念）。所以說，『在這個修多羅（Sutra，佛經）的章句中』，這是說相（Lakshana，相狀），顯示言說法身（Dharma-kaya，法的身體）的緣故。就在那將要產生實想中，說『將要產生』，這是欲愿攝持（Chanda-samgraha，願望的攝取）。『這些菩薩，沒有我想轉等』，這是安立第一義（Paramartha，最高真理），不應該執取法非法，就顯明瞭。
須菩提（Subhuti，佛陀的弟子）啊，『你的意思怎麼樣？如來（Tathagata）得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）了嗎？如來』有所說法嗎？
述曰：依據世親（Vasubandhu）的觀點，這是爲了破除第三種疑惑。有人懷疑說，上面說沒有想。
【English Translation】 English version: If the Anusaya (latent tendencies of afflictions) is not ceased, then there will be attachment to Atma-graha (the notion of 'self'). Therefore, the scriptures say that if these beings are attached to Dharma-lakshana (the appearance of Dharma), then they are attached to Atma-samana (concepts related to 'self'). This is consistent with the view of Vasubandhu (a Buddhist philosopher), because due to attachment to Dharma and grasping of Dharma-lakshana, Atma-samana arises.
Therefore, one should not grasp Dharma, nor should one grasp Adharma (non-Dharma).
Commentary: This explains the second aspect of relying on words but transcending them. 'One should not grasp Dharma' means one should not grasp Dharma like clinging to sound, that is, do not understand Dharma literally. 'One should not grasp Adharma' is the correct statement in accordance with Paramartha-jnana (wisdom of the highest truth). Those who grasp in this way will surely realize the truth through words.
Therefore, the Tathagata (Buddha's title) often said: 'You Bhikkhus (Buddhist monks), know that my teaching is like a raft (a tool for crossing a river), even Dharma should be abandoned', let alone Adharma?
Commentary: This is a summary of the raft analogy. It means that to realize the truth, one must rely on words. When one truly realizes it, words are no longer needed. Just like a raft is no longer needed once it reaches the shore. The above is based on Vasubandhu's explanation. According to Asanga's (a Buddhist philosopher) 'Treatise', this grasping reveals the five kinds of wrong grasping that counteract the real. What are the five wrong grasps? The first is Tirthika (non-Buddhists). The second is Prthag-jana (unenlightened ordinary people) and Sravaka (disciples who attain enlightenment through hearing the Dharma). The third is Adhimanika-bodhisattva (arrogant Bodhisattvas). The fourth is Laukika-samatha-dhyana (worldly samatha meditation). The fifth is Asanjnika-samapatti (meditation of non-perception). The first is Atma-samana-samvarta (transformation of concepts related to 'self'), the second is Dharma-lakshana-samvarta (transformation of the appearance of Dharma), and the third is Adharma-lakshana-samvarta (transformation of the appearance of non-Dharma). This still has Dharma-graha (grasping of Dharma). Those who grasp Dharma do so because they grasp Adharma (non-Dharma). The fourth is Sanjna-samvarta (transformation of perception), which is attachment to Sanjnika-samapatti (meditation of perception). The fifth is Asanjna-samvarta (transformation of non-perception), which is attachment to Asanjnika-samapatti (meditation of non-perception). These Bodhisattvas (practitioners seeking enlightenment) do not transform in these. Among them, saying that one generates Satya-samjna (true notion) is based on meaning to show the counteraction of Asatya-samjna (untrue notion). Therefore, 'in this Sutra (Buddhist scripture) chapter and verse', this is Lakshana (characteristics), showing the Dharma-kaya (Dharma body) of speech. In that which is about to generate true thought, saying 'about to generate' is Chanda-samgraha (gathering of aspirations). 'These Bodhisattvas, without the transformation of self-thought, etc.', this is establishing Paramartha (highest truth), and it is clear that one should not grasp Dharma or Adharma.
Subhuti (Buddha's disciple), 'what do you think? Has the Tathagata (Buddha) attained Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment)? Has the Tathagata' spoken any Dharma?'
Commentary: According to Vasubandhu's (a Buddhist philosopher) view, this is to dispel the third doubt. Some doubt that the above says there is no thought.
因還得無相果。何故釋迦佛于道場成覺。說法度人雙林入滅等耶。真諦引經偈言。七年作嬰兒八年作童子。四年學五明十年受欲樂。二十九出家三十五成道。四十五年中廣度諸眾生。此等即是有相之果。豈彼不行無相因耶。為破此疑故有此文也。于中初佛問次善現答。此初也。然佛有三種。一者法身謂離妄之真理。二者報身會真之妙智。三者化身應物之權跡。謂法身妙理菩薩所不測。報身實智二乘所不知故。應物現形隨方化接。有睹斯質便謂實證菩提真能說法。便是有想。今破此疑故約真如法身以問善現也。
須菩提「言如我解佛所說義無有定法名阿耨多羅三藐三菩提亦無有定法」如來可說。
述曰。第二答中有二。初答次釋此初也。善現意云。若據世諦報化二身可有得菩提。可有說法。若約第一義諦者真如法身內自堪寂。本無得菩提。亦無能說法。無有定法者謂法身無相中無有定法得菩提。亦無定法而可說也。但欲無定可得可說。不遮世諦報化之身亦有不定得不定說也。
何以故「如來所說法皆不可取不可說非法」非非法。
述曰。此釋也。于中兩重展轉釋前。此初也。謂何以故無定法可說。內既不可說于外亦不可取。故於外若有可取是應于內亦有可說。既無可取明無可說也。不可說非法
非非法者。謂愚夫執人法為有名之為法。撥圓成是無名非法。聖者達人法為無名為非法。了圓成為有名非非法。法身寂凈不可說非法。亦不可說非非法也。故論云應化非真佛。亦非說法者。說法不二取無說離言相。應化既非真佛真說。即明亦是假佛假說也。于內既無二說于聖者亦不二取。謂取法及非法也。真理離言無其說相故。何故釋中但言說不言證。論云若不證者即不能說。故謂要先證方能說也。
所以者「何一切賢聖皆以無為法」而有差別。
述曰。此又釋前也。謂諸聖者皆以無分別智契證真理。方能斷惑而立差別故聖人說彼無為法。彼聖人所證法既不如是說。何況如是取。何以故。彼法遠離言說相非可說故。上來世親釋竟。無著意者此段經文即是第四欲得法身。于中上來明得言說法身竟。此第二明欲得證得法身。于中有二。謂一者智相至得法身住處。謂無分別智慧契得真如法身。即以智相為住處也。二者福相至得法身住處。此明初也。謂前欲得色身佛言色身虛妄。教求法身。欲求法身先修諸真之智。即是菩提法身故名智相。由求智相法身故佛以真如法身。為問謂外事中而有執他可得菩提。隨眾生機有可說法。于內無相法身之中本無智身菩提可得。亦無法而可說故以為問也。善現答言義亦同。然解佛
【現代漢語翻譯】 現代漢語譯本 『非非法者』，指的是愚昧之人執著於人法，認為『有名』的才是法，否定圓成實性是『無名非法』。而聖者通達人法是『無名』，所以是『非法』，了悟圓成實性是『有名』，所以是『非非法』。法身寂靜清凈，不可說是『非法』，也不可說是『非非法』。所以《攝大乘論》說：『應化身不是真佛，也不是說法者。』說法要不二取，達到無說離言的境界。應化身既然不是真佛真說，那就說明也是假佛假說。內心既然沒有二種說法，對於聖者來說，也不會有二種執取，也就是執取法和非法。真理遠離言語，沒有可以言說的相狀。為什麼解釋中只說『說』而不說『證』呢？《攝大乘論》說：『如果不能證得，就不能說。』所以說一定要先證得才能說。
『所以者何？一切賢聖皆以無為法』而有差別。
解釋說：這又是對前面的解釋。意思是說，各位聖者都是用無分別智來契合證悟真理，才能斷除迷惑而建立差別。所以聖人所說的無為法，聖人所證悟的法，既然不是像這樣說的，又怎麼能像這樣執取呢？為什麼呢？因為這種法遠離言語相，是不可說的。以上是世親的解釋完畢。無著的用意是，這段經文就是第四個『欲得法身』。其中，上面說明了得到言說法身。這裡第二部分說明想要證得法身，其中有兩點：一是智相至得法身住處，意思是說，無分別智慧契合得到真如法身，就以智相作為住處。二是福相至得法身住處。這裡說明第一點。意思是說，前面想要得到色身，佛說色身是虛妄的，教導去尋求法身。想要尋求法身，首先要修習各種真實的智慧，這就是菩提法身，所以叫做智相。因為尋求智相法身，所以佛以真如法身來提問，意思是說，在外在的事物中，有人執著於他法，認為可以得到菩提，隨著眾生的根器，有可以說法。在內在的無相法身之中，本來就沒有智身菩提可以得到，也沒有法可以言說，所以才這樣提問。善現回答說，道理也是一樣的。然後解釋佛
【English Translation】 English version 'Non-non-law' refers to ignorant people who cling to human laws, believing that what is 'named' is the law, and denying that the perfectly accomplished nature is 'unnamed and non-law'. Sages understand that human law is 'unnamed', so it is 'non-law', and realize that the perfectly accomplished nature is 'named', so it is 'non-non-law'. The Dharmakaya (法身) [Dharma body] is silent and pure, and cannot be said to be 'non-law', nor can it be said to be 'non-non-law'. Therefore, the Mahāyānasaṃgraha (攝大乘論) [Compendium of the Mahayana] says: 'The manifested body is not the true Buddha, nor is it the speaker of the Dharma.' Speaking of the Dharma should be non-dual, reaching the state of non-speaking and detachment from words. Since the manifested body is not the true Buddha or the true Dharma, it means that it is also a false Buddha and a false Dharma. Since there are no two kinds of teachings in the mind, for the sage, there will be no two kinds of attachments, that is, attachment to the law and non-law. True principle is far from words and has no speakable form. Why does the explanation only say 'speak' and not 'prove'? The Mahāyānasaṃgraha (攝大乘論) [Compendium of the Mahayana] says: 'If one cannot prove it, one cannot speak it.' So it is said that one must first prove it before one can speak.
'Why is it that all the wise and holy ones are differentiated by the unconditioned Dharma (無為法) [unconditioned Dharma]?'
The explanation says: This is another explanation of the previous one. It means that all the sages use non-discriminating wisdom to unite and realize the truth, so that they can cut off confusion and establish differences. Therefore, the unconditioned Dharma (無為法) [unconditioned Dharma] spoken by the sage, the Dharma realized by the sage, since it is not spoken like this, how can it be grasped like this? Why? Because this Dharma is far from the form of words and cannot be spoken. The above is the end of Vasubandhu's (世親) [Vasubandhu] explanation. The intention of Asaṅga (無著) [Asaṅga] is that this passage of scripture is the fourth 'desire to obtain the Dharmakaya (法身) [Dharma body]'. Among them, the above explains obtaining the Dharmakaya (法身) [Dharma body] of speech. Here, the second part explains wanting to realize the Dharmakaya (法身) [Dharma body], which has two points: one is the aspect of wisdom to the dwelling place of obtaining the Dharmakaya (法身) [Dharma body], which means that non-discriminating wisdom can unite and obtain the true Dharmakaya (法身) [Dharma body], and the aspect of wisdom is taken as the dwelling place. The second is the aspect of blessings to the dwelling place of obtaining the Dharmakaya (法身) [Dharma body]. Here explains the first point. It means that previously wanting to obtain the Rupakaya (色身) [physical body], the Buddha said that the Rupakaya (色身) [physical body] is false, and taught to seek the Dharmakaya (法身) [Dharma body]. If you want to seek the Dharmakaya (法身) [Dharma body], you must first practice all kinds of true wisdom, which is the Bodhi Dharmakaya (菩提法身) [Bodhi Dharma body], so it is called the aspect of wisdom. Because of seeking the aspect of wisdom Dharmakaya (法身) [Dharma body], the Buddha asked with the true Dharmakaya (法身) [Dharma body], meaning that in external things, some people cling to other Dharmas, thinking that they can obtain Bodhi, and according to the roots of sentient beings, there is Dharma that can be spoken. In the inner formless Dharmakaya (法身) [Dharma body], there is originally no wisdom body Bodhi that can be obtained, and there is no Dharma that can be spoken, so this question is asked. Subhuti (善現) [Subhuti] replied that the principle is the same. Then explain the Buddha
意故約真如理彼二俱無也。謂于內真如理不可說非法非非法。故即無說無取也。于外聽者依真如理不可取故無聞無得也。此即說聽皆依真如也。世親釋意說證真如故不說法非法。聽離妄執故不取法非法。謂法者所執人法為有故。非法者所撥圓成為空故也。依等五義配文者如論自顯也。
須菩提「于意云何若人滿三千大千世界七寶以用佈施是人所得福德」寧為多不。
述曰。依世親釋初校量之中上來三段。釋疑自下正校量也。外意云真理之中既無說無取。無菩薩而可得者所行無相之福。豈不空施耶。世尊挾此意故問善現也。于中初佛問次善現答后如來成此初也。
須菩提「言甚多世尊何以故是福德即非福德性是故如來說」福德多。
述曰。此第二答中初標次釋。言是福者謂舉財施福德。即非福德性者謂非是感出世之福德性也。謂要聽聞發生無分別智方得出世無相果故。是故如來說福德多者。謂是故如來說此財施福能感世間福德多。
佛言若復有人「於此經中受持乃至四句偈等為他人說」其福勝彼。
述曰。此第三佛為校量之中初正校量次釋所以。此初也。乃至四句偈者謂下至受持四句也。謂領納在心名受。記令不忘稱持。四句偈者謂明此宗義之處。義圓足者即為一句。如說廣大第
【現代漢語翻譯】 現代漢語譯本：意思是說，依據真如理（Tathata），說者和聽者都無所執著。對於內在的真如理，既不能說是法，也不能說不是法，所以才是無說無取。對於外在的聽者，因為依據真如理而不可取，所以才是無聞無得。這說明說和聽都是依據真如理。世親（Vasubandhu）解釋說，因為證悟真如，所以不說有法或非法；聽者遠離虛妄執著，所以不執取法或非法。所謂『法』，是指執著於人法為實有；所謂『非法』，是指否定圓滿成就為虛空。依據『等』等五義來配合經文，如論中所顯示的那樣。 須菩提（Subhuti）問道：『世尊，您認為怎麼樣？如果有人用充滿三千大千世界的七寶來佈施，這個人所得的福德』難道不多嗎？』 述曰：依據世親的解釋，在最初的校量中，以上是三段釋疑，從下面開始是正式的校量。外人的意思是，在真理之中，既然無說無取，沒有菩薩可以獲得，那麼所行的無相之福，豈不是空施嗎？世尊（Buddha）懷著這個意思，所以問須菩提。其中，首先是佛問，其次是須菩提答，最後是如來（Tathagata）成就這個問答。這是最初的佛問。 須菩提回答說：『很多，世尊。為什麼呢？因為這個福德即非福德性，所以如來說』福德多。 述曰：這是第二次回答，首先標明，其次解釋。說『是福』，是指舉例說明財施的福德。『即非福德性』，是指不是感得出世間福德的性質。意思是說，必須要聽聞佛法，發生無分別智，才能得出世間的無相果。『是故如來說福德多』，是指因此如來說，這種財施的福能感得世間福德很多。 佛說：如果又有人『於此經中受持，乃至四句偈等，為他人說』，他的福德勝過前者。 述曰：這是第三次佛為校量，首先是正式校量，其次是解釋原因。這是最初的正式校量。『乃至四句偈』，是指下至受持四句偈。所謂『領納在心』叫做受，『記令不忘』叫做持。『四句偈』，是指闡明此宗義理之處。義理圓滿充足的，即為一句，例如說廣大等。
【English Translation】 English version: The meaning is that, according to the Tathata (True Thusness), both the speaker and the listener have no attachment. Regarding the inner Tathata, it cannot be said to be either Dharma or non-Dharma, so it is without speaking or grasping. Regarding the external listener, because it is not graspable according to the Tathata, it is without hearing or attainment. This illustrates that both speaking and listening are based on the Tathata. Vasubandhu (世親) explains that because of realizing the Tathata, one does not speak of Dharma or non-Dharma; the listener is free from false attachments, so he does not cling to Dharma or non-Dharma. The so-called 'Dharma' refers to clinging to the reality of persons and dharmas; the so-called 'non-Dharma' refers to denying the perfect accomplishment as emptiness. The matching of the text according to the five meanings such as 'etc.' is as shown in the treatise itself. Subhuti (須菩提) asked: 'World Honored One (世尊), what do you think? If a person were to give alms with the seven treasures filling three thousand great thousand worlds, would the merit (福德) obtained by this person be' not much?' Commentary: According to Vasubandhu's explanation, in the initial comparison, the above are three sections of resolving doubts, and from below begins the formal comparison. The outsider's meaning is that, in the Truth, since there is no speaking or grasping, and no Bodhisattva (菩薩) can be attained, wouldn't the formless merit performed be an empty offering? The Buddha (世尊) held this meaning, so he asked Subhuti. Among them, first is the Buddha's question, second is Subhuti's answer, and finally the Tathagata (如來) completes this question and answer. This is the initial Buddha's question. Subhuti replied: 'Very much, World Honored One. Why? Because this merit is not the nature of merit, therefore the Tathagata says' the merit is much.' Commentary: This is the second answer, first stating, then explaining. Saying 'is merit' refers to exemplifying the merit of wealth giving. 'Is not the nature of merit' refers to not being the nature of merit that elicits transcendence of the world. It means that one must listen to the Dharma and generate non-discriminating wisdom in order to obtain the formless fruit of transcending the world. 'Therefore the Tathagata says the merit is much' refers to therefore the Tathagata saying that this merit of wealth giving can elicit much worldly merit. The Buddha said: If again there is a person 'who receives and upholds this sutra, even four lines of verse, and explains it to others,' his merit surpasses the former. Commentary: This is the third time the Buddha makes a comparison, first the formal comparison, then the explanation of the reason. This is the initial formal comparison. 'Even four lines of verse' refers to down to receiving and upholding four lines of verse. What is called 'receiving in the heart' is called receiving, and 'remembering without forgetting' is called upholding. 'Four lines of verse' refers to the place where the meaning of this doctrine is elucidated. That which is complete and sufficient in meaning is one line, such as saying vast, etc.
一常心不顛倒。此四心各為一句也。又如不住於事應行佈施即為一句。如是準知。此經宗者謂無分別。破于分別為宗也。如言色聲香味觸等者是集名。雖有多句義非足故終不成句也。如說不生亦不滅不常亦不斷等亦非句義也。謂由受持為他說故能生智慧。證無相果。此福不空。唯此二種能趣菩提故。
何以「故須菩提一切諸佛及諸佛阿耨多羅三藐三菩提法皆從」此經出。
述曰。此釋也。謂由因聽聞此經故依教思惟修習引無分別智。契會真。智圓滿故。從此生理先妄覆故名之為出今此總合說故但言出也。謂一切諸佛者報化二佛從此經生也。及諸佛阿耨菩提者諸法身佛從此經出也。論云于實名了因者謂于無為實相了因所得也。
「須菩提所」謂佛法者即非佛法。
述曰。更釋受持福勝之意也。謂以無分別智契證真理。理智圓明名為佛法。此唯十方諸佛同得名為佛法。餘人不得故即非佛法。又初一法唯佛自解餘人不解名非佛法。此第一法即以受持此經及為他說為因。故說此二福德勝也。上來世親釋。竟依無著者彼說欲得證得法身中有二。上來明智相法身竟。此明為得福相至得法身住處也。謂外有疑曰。上說于真如理中無智相法身可得。又無法可說者。欲受持此經為欲得福耶。故如來為校量也。謂
【現代漢語翻譯】 現代漢語譯本 一、常心不顛倒。這四種心各自構成一句。又如不住於事而行佈施，即為一句。如此類推可知。此經的宗旨在於無分別，破除分別心是其宗旨。如所說的色、聲、香、味、觸等，是集合的名稱，雖然有多句，但意義不完整，所以最終不能構成一句。如說不生也不滅，不常也不斷等，也不是句子的意義。因為受持此經併爲他人解說，所以能生智慧，證得無相果。這種福德不是虛空的。只有這兩種行為能夠趨向菩提。
二、何以『故須菩提一切諸佛及諸佛阿耨多羅三藐三菩提法皆從』此經出？（阿耨多羅三藐三菩提：無上正等正覺）
述曰：這是解釋。因為聽聞此經，所以依教思惟修習，引生無分別智，契合真如。智慧圓滿的緣故。從此理生起，先前被妄想覆蓋，所以名為出，現在這裡總合來說，所以只說出。所謂一切諸佛，是指報身佛和化身佛從此經而生。以及諸佛阿耨菩提，是指諸法身佛從此經而出。論中說，于實名了因，是指于無為實相了因所得。
三、『須菩提所』謂佛法者即非佛法。
述曰：更進一步解釋受持此經福德殊勝的意義。以無分別智契證真理，理智圓明名為佛法。這種佛法只有十方諸佛共同證得，才可稱為佛法。其他人不得，所以說即非佛法。又最初一法，只有佛自己理解，其他人不理解，名為非佛法。這第一法，即以受持此經及為他人解說為因。所以說這兩種福德殊勝。以上是世親的解釋。結束于無著的觀點，他說想要證得法身中有兩種方法。上面闡明了智相法身。這裡闡明爲了獲得福相而到達證得法身之處。外面有人懷疑說，上面說在真如理中沒有智相法身可以獲得，又沒有法可以說。想要受持此經是爲了獲得福德嗎？所以如來為之衡量。說
【English Translation】 English version 1. A constant mind without inversion. These four minds each form a sentence. Furthermore, like giving alms without dwelling on the act, that also forms a sentence. Thus, one can infer accordingly. The principle of this sutra lies in non-discrimination, and breaking down discrimination is its purpose. For example, what is said about form, sound, smell, taste, touch, etc., are collective names. Although there are multiple phrases, the meaning is incomplete, so ultimately it cannot form a sentence. Like saying neither birth nor death, neither permanence nor cessation, etc., these are also not the meaning of a sentence. Because of upholding this sutra and explaining it to others, wisdom can be generated, and the fruit of non-form can be attained. This merit is not empty. Only these two actions can lead to Bodhi.
- Why 『therefore, Subhuti, all Buddhas and all Buddhas' Anuttara-samyak-sambodhi Dharma come from』 this sutra? (Anuttara-samyak-sambodhi: unsurpassed, complete, perfect enlightenment)
Commentary: This is an explanation. Because of hearing this sutra, one contemplates and cultivates according to the teachings, leading to the arising of non-discriminating wisdom, which aligns with Suchness. Because wisdom is complete. From this principle arises, previously covered by delusion, therefore it is called 'come from,' now here it is spoken of collectively, so it is only said 'come from.' The so-called all Buddhas refers to the Reward Body Buddha and the Manifestation Body Buddha arising from this sutra. And the Buddhas' Anuttara-samyak-sambodhi refers to the Dharma Body Buddhas coming from this sutra. The treatise says, 'In reality, it is called the causal condition,' meaning it is obtained from the causal condition of the unconditioned reality.
- 『Subhuti, what』s called』 Buddha-dharma is not Buddha-dharma.
Commentary: Further explaining the meaning of the superior merit of upholding this sutra. Realizing the truth with non-discriminating wisdom, the clarity of principle and wisdom is called Buddha-dharma. This Buddha-dharma can only be attained jointly by all Buddhas in the ten directions, then it can be called Buddha-dharma. Others cannot attain it, so it is said it is not Buddha-dharma. Furthermore, the very first Dharma, only the Buddha himself understands, others do not understand, it is called not Buddha-dharma. This first Dharma, that is, taking upholding this sutra and explaining it to others as the cause. Therefore, it is said that these two merits are superior. The above is Vasubandhu's explanation. Ending with Asanga's view, he said that there are two methods to attain the Dharma Body. The above explained the Wisdom Aspect Dharma Body. Here it explains arriving at the place of attaining the Dharma Body in order to obtain the Merit Aspect. Someone outside doubts, saying that the above said that in the principle of Suchness, there is no Wisdom Aspect Dharma Body to be obtained, and there is no Dharma to be spoken. Is wanting to uphold this sutra for the sake of obtaining merit? Therefore, the Tathagata measures it.
于如來言說法身若有諸受之者。能生福相至得法身。故若受持一四句者生福甚多。依等五義如論應詳。
須菩提「于意云何須陀洹能作是念我得」須陀洹果不。
述曰。依世親說此下有二校量。合二為一文。于中二。初釋疑次校量。釋疑有三。一者約二乘以生疑。謂前說一切聖人以無為法得名。無為法中無說無取者。何故預流等云我能取自果。復云我得我證耶。第二疑雲。若言無說無取者何故如來昔于燃燈佛所聞法。故從七地入八地耶。是即有說有取故。第三若無說無取者何故菩薩取莊嚴凈國土等耶。此三種疑皆於前說一切聖人以無為法。而有差別故生疑也。不同前段校量中所生疑者皆于應不住相想以生也。就此破初疑之中有四。一一文中皆佛問次善現答。此為初問也。流有二種一者生死流。二者出世流類。若望生死即是逆流。若望出世便是預流也。
須菩提言「不也世尊何以故須陀洹名為入流而無所入不入色聲香味觸法」是名須陀洹。
述曰。此第二善現答。初標答次釋答也。此答意云。若正在觀中證理之時。而無趣入不作趣入之解。故但為其立名稱曰預流也。又若入色聲香等是有分別。正證真理之時但冥契理。而不入色聲等法。故名預流也。余皆據觀中而答也。謂在觀時不作能得能證解
【現代漢語翻譯】 現代漢語譯本： 如果有人認為如來說法身有接受者，這樣能產生福德，最終證得法身。因此，如果有人受持哪怕僅僅四句偈，所生的福德也非常多。依據等等五種意義，應該詳細參考相關論著。
須菩提，你認為怎麼樣？須陀洹（Srotapanna，入流者）會這樣想嗎：『我證得了』須陀洹果嗎？
述曰：根據世親（Vasubandhu）的說法，下面有兩段校量，這裡將兩段合為一段。其中分為兩部分，首先是解釋疑惑，然後是校量。解釋疑惑有三點：第一，根據聲聞乘和緣覺乘產生疑惑。因為前面說一切聖人都是以無為法得名的，而無為法中沒有『說』和『取』。那麼，為什麼預流果等聖者會說『我能取自果』，又說『我得我證』呢？第二點疑惑是，如果說沒有『說』和『取』，那麼為什麼如來過去在燃燈佛（Dipamkara Buddha）那裡聽聞佛法，因此從七地進入八地呢？這不就是有『說』有『取』嗎？第三點，如果沒有『說』和『取』，那麼為什麼菩薩要取莊嚴清凈的國土等等呢？這三種疑惑都是因為前面說的一切聖人以無為法而有差別而產生的。這與前面段落中校量所產生的疑惑不同，那些疑惑都是對應不住相的想而產生的。這裡針對第一個疑惑進行破斥，其中有四個部分，每個部分都是佛陀提問，然後善現（Subhuti）回答。這是第一個提問。『流』有兩種，一種是生死流，一種是出世流。如果相對於生死流來說，就是逆流；如果相對於出世流來說，就是預流。
須菩提回答說：『不，世尊。為什麼呢？須陀洹被稱為入流，但實際上並沒有『入』，不入色、聲、香、味、觸、法（rupa, sabda, gandha, rasa, sparsa, dharma），所以才被稱為須陀洹。』
述曰：這是善現的第二個回答。首先標明回答，然後解釋回答。這個回答的意思是說，如果正在觀照中證悟真理的時候，並沒有趣入，也不作趣入的理解，所以只是為他立一個名稱叫做預流。另外，如果入色聲香等，那是有分別。真正證悟真理的時候，只是暗合真理，而不入色聲等法，所以叫做預流。其餘的都是根據觀照中的情況來回答的。也就是說，在觀照的時候，不作能得能證的理解。
【English Translation】 English version: If someone believes that the Dharmakaya (body of the Dharma) expounded by the Tathagata (Thus Come One) has receivers, this can generate merit, ultimately leading to the attainment of the Dharmakaya. Therefore, if someone upholds even just a four-line verse, the merit generated is immense. Based on the five meanings, etc., one should consult relevant treatises for detailed understanding.
Subhuti, what do you think? Would a Srotapanna (stream-enterer) think, 'I have attained the Srotapanna fruit'?
Commentary: According to Vasubandhu, there are two comparisons below, which are combined into one section here. It is divided into two parts: first, explaining doubts, and then comparing. There are three points to explain the doubts: First, doubts arise based on the Sravaka Vehicle and Pratyekabuddha Vehicle. Because it was previously said that all sages are named by the unconditioned Dharma (Asamskrta Dharma), and in the unconditioned Dharma, there is no 'speaking' or 'taking'. So, why do Srotapannas, etc., say 'I can take my own fruit,' and also say 'I have attained, I have realized'? The second doubt is, if there is no 'speaking' or 'taking', then why did the Tathagata hear the Dharma from Dipamkara Buddha in the past, and thus enter the eighth ground from the seventh ground? Isn't this 'speaking' and 'taking'? Third, if there is no 'speaking' or 'taking', then why do Bodhisattvas take adorned pure lands, etc.? These three doubts all arise because of the differences in the unconditioned Dharma of all the sages mentioned earlier. This is different from the doubts arising in the previous section of comparison, which all arise in response to the thought of not dwelling in characteristics. Here, the first doubt is refuted, which has four parts. In each part, the Buddha asks a question, and then Subhuti answers. This is the first question. There are two kinds of 'streams': one is the stream of samsara (birth and death), and the other is the stream of transcendence. If compared to the stream of samsara, it is against the stream; if compared to the stream of transcendence, it is entering the stream.
Subhuti replied, 'No, World Honored One. Why? A Srotapanna is called a stream-enterer, but in reality, there is no 'entering'; one does not enter rupa (form), sabda (sound), gandha (smell), rasa (taste), sparsa (touch), dharma (objects of mind), therefore, one is called a Srotapanna.'
Commentary: This is Subhuti's second answer. First, the answer is stated, and then the answer is explained. The meaning of this answer is that if one is in the process of contemplating and realizing the truth, there is no entering, and no understanding of entering is made. Therefore, a name is simply given to him called stream-enterer. In addition, if one enters form, sound, smell, etc., that is with discrimination. When truly realizing the truth, one only implicitly accords with the truth, and does not enter form, sound, etc. Therefore, it is called stream-enterer. The rest are answered based on the situation in contemplation. That is to say, in contemplation, one does not make the understanding of being able to attain or realize.
。故名與前無違也。上來世親意。無著者上來四差別竟。此第五為修道勝得中無慢也。若八種住處之中第四離障礙住處中有十二。此初離慢障也。謂諸聖者云我能得果我是預流等。故名之為慢。今答若在觀中之時而無我得之慢也。然前三果出觀容起。第四果者煩惱定無所知容起也。
須菩提「于意云何。斯陀含能作是念。我得斯陀含果不。須菩提言。不也世尊。何以故。斯陀含名一往來而實無往來。是名斯陀含。須菩提。于意云何。阿那含能作是念我得阿那含果不。須菩提言。不也世尊。何以故。阿那含名為不來而實無不來。是故名阿那含。須菩提。于意云何。阿羅漢能作是念我得阿羅漢道不。須菩提言。不也世尊。何以故。實無有法名阿羅漢。世尊。若阿羅漢作是念我得阿羅漢道。即爲著我人」眾生壽者。
述曰。此後之三果皆應準前通釋。然前三果之中皆應有即爲著我人等譯家略故無也就第四果中初佛問次善現答。中初正答阿羅漢。次善現引己為證令他信故。
世尊佛說「我得無諍三昧人中最為第一是第一離欲阿羅漢我不作是念我是離欲阿羅漢世尊我若作是念我得阿羅漢道世尊則不說須菩提是樂阿蘭那行者以須菩提實無所行而名須菩提是樂阿」蘭那行。
述曰。此第二引證也。言我是第
【現代漢語翻譯】 現代漢語譯本： 因此，這個名稱與前面的內容沒有衝突。以上是世親菩薩的觀點，關於無著菩薩所說的四種差別已經講完。這第五個是修道勝得中沒有慢心。如果在八種住處之中，第四個離障礙住處中有十二種，這是最初的離慢障。指的是那些聖者說『我能得到果位，我是預流』等等，因此稱之為慢。現在回答，如果在觀照之中，就沒有『我得到』的慢心。然而，前三種果位在出觀時可能會生起慢心，但第四種果位（阿羅漢果）煩惱已經徹底斷除，不可能生起慢心。 須菩提（Subhuti，佛陀的弟子）『你認為怎麼樣？斯陀含（Sakadagamin，二果聖人，一來果）會這樣想，我得到了斯陀含果嗎？』須菩提回答說：『不會的，世尊（Bhagavan，佛陀的尊稱）。為什麼呢？斯陀含名為一往來，但實際上並沒有真正的往來，所以才叫做斯陀含。』須菩提，『你認為怎麼樣？阿那含（Anagamin，三果聖人，不來果）會這樣想，我得到了阿那含果嗎？』須菩提回答說：『不會的，世尊。為什麼呢？阿那含名為不來，但實際上並沒有真正的不來，所以才叫做阿那含。』須菩提，『你認為怎麼樣？阿羅漢（Arhat，四果聖人，無學果）會這樣想，我得到了阿羅漢道嗎？』須菩提回答說：『不會的，世尊。為什麼呢？實際上沒有一種法叫做阿羅漢。世尊，如果阿羅漢這樣想，我得到了阿羅漢道，那就是執著於我、人、眾生、壽者四相了。』 述曰：後面的三種果位都應該參照前面的解釋。然而，前三種果位中都應該有『即爲著我人』等，因為譯者省略了所以沒有。在第四果位中，先是佛陀提問，然後是善現回答。其中，首先是正面回答阿羅漢的問題，然後善現引用自身作為證明，爲了讓其他人相信。 世尊佛說：『我得到無諍三昧（Arana Samadhi，一種禪定狀態），在人群中最為第一，是第一離欲阿羅漢，我不會這樣想，我是離欲阿羅漢。世尊，我如果這樣想，我得到了阿羅漢道，世尊就不會說須菩提是樂於阿蘭那（Aranya，寂靜處）修行的人了，因為須菩提實際上並沒有任何行為，所以才叫做須菩提是樂於阿蘭那修行。』 述曰：這是第二個引用自身作為證明。說『我是第』
【English Translation】 English version: Therefore, this name does not contradict the previous content. The above is Vasubandhu's view, and the four differences mentioned by Asanga have been explained. This fifth one is the absence of arrogance in the attainment of superior practice. If among the eight abodes, there are twelve in the fourth abode of freedom from obstacles, this is the initial freedom from the obstacle of arrogance. It refers to those saints who say, 'I can attain the fruit, I am a Stream-enterer,' etc., hence it is called arrogance. Now, the answer is that if one is in contemplation, there is no arrogance of 'I have attained.' However, the first three fruits may give rise to arrogance when emerging from contemplation, but the fourth fruit (Arhatship) has completely eradicated afflictions, making it impossible for arrogance to arise. Subhuti, 'What do you think? Would a Sakadagamin (Once-returner, the second fruit of Arhatship) have this thought: 'I have attained the fruit of Sakadagamin?' Subhuti replied, 'No, Bhagavan (Blessed One, a title for the Buddha). Why? Sakadagamin is named 'Once-returner,' but in reality, there is no actual returning, hence it is called Sakadagamin.' Subhuti, 'What do you think? Would an Anagamin (Non-returner, the third fruit of Arhatship) have this thought: 'I have attained the fruit of Anagamin?' Subhuti replied, 'No, Bhagavan. Why? Anagamin is named 'Non-returner,' but in reality, there is no actual non-returning, hence it is called Anagamin.' Subhuti, 'What do you think? Would an Arhat (Worthy One, the fourth and final fruit of Arhatship) have this thought: 'I have attained the path of Arhatship?' Subhuti replied, 'No, Bhagavan. Why? In reality, there is no such thing as a dharma called Arhat. Bhagavan, if an Arhat has this thought: 'I have attained the path of Arhatship,' then that would be attachment to the four marks of self, person, sentient being, and life-span.' Commentary: The latter three fruits should all be explained in accordance with the previous explanations. However, the first three fruits should all have 'that would be attachment to self, person,' etc., but because the translator omitted it, it is not there. In the fourth fruit, first the Buddha asks the question, and then Subhuti answers. Among them, first is the direct answer to the question about Arhats, and then Subhuti cites himself as proof, in order to make others believe. The Bhagavan Buddha said, 'I have attained the Arana Samadhi (Samadhi of Non-contention, a state of meditation), and I am the foremost among people, the foremost Arhat free from desire. I do not have this thought: 'I am an Arhat free from desire.' Bhagavan, if I had this thought: 'I have attained the path of Arhatship,' then the Bhagavan would not have said that Subhuti is one who delights in Aranya (Secluded place) practice, because Subhuti actually has no practice, hence it is called Subhuti is one who delights in Aranya practice.' Commentary: This is the second citation of oneself as proof. Saying 'I am the most'
一離欲者謂能離煩惱障及定障故也。以是俱解脫故不同慧解脫但離煩惱障也。就引己為證之中有三。初明佛與勝名。次彰不念。后釋成前義。若作是念我得阿羅漢等者。是則有我人等執還有煩惱不能無諍。世尊即不說我為無諍行也。以有諍故世尊說。即知我無不念得無諍行也。
佛告須菩提「于意云何如來昔在然燈佛所於法」有所得不。
述曰。依世親釋此破第二疑也。于中初問次答。言然燈者即謂定光。謂釋迦佛昔為菩薩之時。七地將滿當爾摩納仙人。聞定光佛欲來入城。遂從一女人買華將以散佛又表己之深敬。布發掩泥當。爾佛為說法即入八地。第三僧祇初也。其賣華女人聞言供佛遂不取錢。便共同愿。因此而來恒為夫婦作善知識即耶輸也。謂外有疑曰。上言聖人以無為差別故無說無取。何故釋迦于燃燈所而取法。定光復為說耶。今為破此疑故以為問也。言有所得者謂分別心妄所執法也。無所得者謂智證真時無彼分別之心所得法也。但言無彼分別心之所得名無所得。不遮智內冥真亦為所得也。此意云。佛于定光所聞法時無于分別所執有所得法。但智內冥真如於所執中都無所得。證智不可說不可取故亦無說無取也。故今問言佛于燃燈佛所智證於法時為有所得不。
世尊如來「在然燈佛所於法實」
【現代漢語翻譯】 現代漢語譯本： 一、離欲者，是指能夠脫離煩惱障和定障的人。因為他們是俱解脫者，所以不同於慧解脫者，慧解脫者只能脫離煩惱障。在引用自身經歷作為證明的部分，有三個要點：首先，闡明佛陀與勝名的關係；其次，彰顯不念的境界；最後，解釋併成就前面的意義。如果這樣想：『我獲得了阿羅漢』等等，這就是還有我人等執著，還有煩惱，不能達到無諍的境界。世尊就不會說我是無諍行者了。因為有諍，所以世尊說，就知道我是沒有念頭而獲得無諍行的。 佛告訴須菩提：『你的意思如何？如來過去在然燈佛（Dipamkara Buddha）那裡，對於法』有所得嗎？』 述曰：依據世親的解釋，這是爲了破除第二個疑惑。其中先是提問，然後是回答。所說的然燈，就是指定光佛。意思是說，釋迦佛過去作為菩薩的時候，七地將要圓滿，當時是爾摩納仙人。聽說定光佛將要來到城裡，於是從一個女人那裡買花，準備用來散給佛，又表達自己深深的敬意，鋪開頭髮覆蓋泥地。當時，佛為他說法，他就進入了八地，這是第三阿僧祇劫的開始。那個賣花的女人聽到要供佛，於是沒有要錢，便共同發願。因此而來，恒常作為夫婦，作為善知識，就是耶輸陀羅（Yasodhara）。意思是說，外面有人懷疑說：『上面說聖人因為以無為作為差別，所以無說無取。為什麼釋迦在燃燈佛那裡而取法，定光佛又為他說法呢？』現在爲了破除這個疑惑，所以提出這個問題。所說的『有所得』，是指分別心虛妄執著的法。『無所得』，是指智慧證悟真如時，沒有那些分別心的所得法。只是說沒有那些分別心的所得，就叫做『無所得』，不遮蔽智慧內在冥合真如也作為所得。這個意思是說，佛在定光佛那裡聽法時，沒有對於分別所執著的有所得法。只是智慧內在冥合真如，對於所執著中都沒有所得。證悟的智慧不可說不可取，所以也沒有說也沒有取。所以現在問說，佛在燃燈佛那裡智慧證悟法時，為有所得嗎？ 世尊說：如來『在然燈佛（Dipamkara Buddha）那裡，對於法』實在沒有所得。
【English Translation】 English version: A 'one who is detached from desires' refers to someone who can be free from the obstacles of afflictions and the obstacles of samadhi. Because they are liberated from both, they are different from those liberated by wisdom alone, who can only be free from the obstacles of afflictions. In the section citing personal experience as proof, there are three points: first, clarifying the relationship between the Buddha and the superior name; second, highlighting the state of non-thought; and third, explaining and completing the preceding meaning. If one thinks, 'I have attained Arhatship,' etc., then this means there are still attachments to self and others, and there are still afflictions, unable to achieve a state of non-contention. The World-Honored One would not say that I am a practitioner of non-contention. Because there is contention, the World-Honored One says, it is known that I attain the practice of non-contention without thought. The Buddha said to Subhuti, 'What do you think? When the Tathagata was with Dipamkara Buddha (Burning Lamp Buddha), did he obtain anything from the Dharma?' Commentary: According to Vasubandhu's interpretation, this is to dispel the second doubt. It begins with a question and then an answer. 'Burning Lamp' refers to Dipamkara Buddha. It means that when Shakyamuni Buddha was a Bodhisattva, about to complete the seventh Bhumi, he was the hermit Irmana. Hearing that Dipamkara Buddha was about to enter the city, he bought flowers from a woman to scatter them for the Buddha, and also expressed his deep respect by spreading his hair to cover the mud. At that time, the Buddha preached the Dharma to him, and he entered the eighth Bhumi, which was the beginning of the third asamkhya kalpa. The woman who sold the flowers, hearing that they were to be offered to the Buddha, did not take the money and made a joint vow. Therefore, they have come to always be husband and wife, as good spiritual friends, which is Yashodhara. It means that there is an external doubt: 'Above it was said that sages have no speech and no taking because they use non-action as a distinction. Why did Shakyamuni take the Dharma from Dipamkara, and why did Dipamkara preach the Dharma to him?' Now, to dispel this doubt, this question is posed. 'Obtaining something' refers to the Dharma that is falsely grasped by the discriminating mind. 'Obtaining nothing' refers to the fact that when wisdom realizes Suchness, there is no Dharma obtained by that discriminating mind. Simply saying that there is no obtaining by that discriminating mind is called 'obtaining nothing,' not obstructing the wisdom's inner merging with Suchness as also being an obtaining. The meaning is that when the Buddha heard the Dharma from Dipamkara Buddha, he did not obtain any Dharma that was grasped by discrimination. Only wisdom internally merges with Suchness, and there is no obtaining in what is grasped. The wisdom of realization cannot be spoken of or taken, so there is neither speaking nor taking. Therefore, the question is now asked, when the Buddha realized the Dharma with Dipamkara Buddha, did he obtain anything? The World-Honored One said, 'When the Tathagata was with Dipamkara Buddha (Burning Lamp Buddha), he truly obtained nothing from the Dharma.'
無所得。
述曰。此第二答可知也。論云不取理實智者。謂不取者不分別之心執取也。理實智者謂以智證實理時。分別取執者都無所得也。世親釋竟。無著者此第五為不離佛出時。故離障住處十二中此第二離少聞障也。謂若行無所得名為多聞。若作有所得是少聞。然佛于定光佛不作分別取執有所得。故是離少聞障也。
須菩提「于意云何菩薩莊嚴」佛土不。
述曰。依世親此破第三疑也。謂有疑。曰無為法中既不可取不可說者。何故菩薩取莊嚴凈佛國土。復云何受樂報佛取自法王身。復云何余世間復取是法王身耶。此中有二初破彼疑菩薩取莊嚴凈土。次破疑佛取自法王身。初中有三。初佛問次善現答。後世尊示勸。此初問也。菩薩取莊嚴佛國土者。謂初地已上菩薩生報凈土。隨其份量於一一地見佛不同。自身有異既處凈土之中。即是取自莊嚴凈佛土。何故前言聖人以無為有其差別無說無取耶。今破此疑者。謂諸菩薩以無分別智內證真理莊嚴。故於外事形相之中即得七寶莊嚴。于內證莊嚴之時無說無取也。若於外事形相之中而言我莊嚴佛土者。此可為取。菩薩便是住色等境中。既證無相之莊嚴。何名取凈土。故偈云智習唯識通。智習謂修習無分別智。唯識謂智相應凈識。通者謂達真理。即真莊嚴也。
【現代漢語翻譯】 現代漢語譯本 無所得。
述曰：這是第二個回答，可以理解。論中說『不取理實智者』，意思是『不取』是指不分別的心執取。『理實智者』是指用智慧證實真理時，分別取執的人都一無所得。世親的解釋完畢。『無著者』，這是第五個『不離佛出時』，所以在『離障住處』十二種中，這是第二個『離少聞障』。意思是，如果行持『無所得』，就稱為多聞；如果作『有所得』，就是少聞。然而，佛在定光佛時，不作分別取執『有所得』，所以是遠離『少聞障』。
須菩提，『于意云何，菩薩莊嚴』佛土不？
述曰：依據世親的觀點，這是爲了破除第三個疑惑。有人疑惑說：『無為法中既然不可取、不可說，為什麼菩薩要取莊嚴清凈的佛國土？又為什麼佛要受樂報佛的法王身？又為什麼其他世間要取這個法王身呢？』這裡面有兩個部分，首先是破除他們疑惑菩薩取莊嚴凈土，其次是破除疑惑佛取自己的法王身。第一部分又分為三個小部分：首先是佛的提問，其次是善現的回答，最後是世尊的開示勸導。這是第一個提問。菩薩取莊嚴佛國土，是指初地以上的菩薩生在報得的凈土，隨著他們證悟的程度，在每一地見到的佛都不同，自身也有差異，既然身處凈土之中，就是取了自己莊嚴的清凈佛土。為什麼前面說聖人以無為法有其差別，無說無取呢？現在破除這個疑惑，意思是，諸位菩薩以無分別智內證真理來莊嚴，所以在外在的事物形象之中，就能得到七寶莊嚴。在內證莊嚴的時候，是無說無取的。如果在外在的事物形象之中說『我莊嚴佛土』，這就可以說是取了。菩薩便是住在色等境界中。既然已經證得無相的莊嚴，怎麼能說是取凈土呢？所以偈頌說：『智習唯識通』，『智習』是指修習無分別智，『唯識』是指與智慧相應的清凈識，『通』是指通達真理，這就是真正的莊嚴。
【English Translation】 English version No attainment.
Commentary: This second answer is understandable. The treatise says, 'Not grasping the wise who realize the truth,' meaning that 'not grasping' refers to not clinging with a discriminating mind. 'The wise who realize the truth' refers to when wisdom is used to verify the truth, those who discriminate and cling attain nothing. Thus concludes Vasubandhu's explanation. 'No attachment,' this fifth aspect is 'not departing from the time of the Buddha's appearance,' so among the twelve 'abodes free from obstacles,' this is the second, 'freedom from the obstacle of little learning.' It means that if one practices 'no attainment,' it is called extensive learning; if one acts with 'something to be attained,' it is little learning. However, the Buddha, at the time of Dipankara Buddha (定光佛), did not discriminate and cling to 'something to be attained,' so he was free from the obstacle of little learning.
Subhuti, 'What do you think? Do Bodhisattvas adorn' Buddha lands?
Commentary: According to Vasubandhu, this is to dispel the third doubt. Some doubt, saying: 'Since in unconditioned dharmas there is neither grasping nor speaking, why do Bodhisattvas take adorned and pure Buddha lands? And why does the Buddha receive the bliss-rewarded Dharma King body? And why do other worlds take this Dharma King body?' There are two parts to this: first, dispelling their doubt about Bodhisattvas taking adorned pure lands; second, dispelling the doubt about the Buddha taking his own Dharma King body. The first part is further divided into three sub-parts: first, the Buddha's question; second, Subhuti's answer; and third, the World-Honored One's instruction and exhortation. This is the first question. Bodhisattvas taking adorned Buddha lands refers to Bodhisattvas above the first ground (初地) being born in reward-retribution pure lands. According to their level of realization, the Buddhas they see in each ground are different, and their own bodies are also different. Since they are in the midst of pure lands, they are taking their own adorned pure Buddha lands. Why did the previous statement say that sages have differences in unconditioned dharmas, with no speaking and no taking? Now, dispelling this doubt means that all Bodhisattvas adorn with non-discriminating wisdom internally verifying the truth, so in external phenomena and appearances, they obtain the adornment of the seven treasures. At the time of internal verification and adornment, there is no speaking and no taking. If in external phenomena and appearances one says, 'I adorn the Buddha land,' this can be said to be taking. The Bodhisattva would then be dwelling in realms of form, etc. Since one has already realized the adornment of no-form, how can it be called taking a pure land? Therefore, the verse says: 'Wisdom practice, only consciousness penetrates.' 'Wisdom practice' refers to practicing non-discriminating wisdom. 'Only consciousness' refers to pure consciousness corresponding to wisdom. 'Penetrates' refers to penetrating the truth, which is true adornment.
故攝大乘解十八圓滿凈土中雲。出世善根之所集起者。此說凈因也。謂要發菩提心修行出世善根。積集長時即能證會。故名為因。又廣大自在凈識為相者。謂以凈識為凈土體也。心凈即佛土凈故也。又云大念慧行以為游路。大止妙觀而為所乘。廣大法味喜樂所持。空無相愿為所入門也。菩薩莊嚴佛土者。佛問善現云于外形相菩薩莊嚴佛土不。
不也世尊「何以故莊嚴佛土者即非莊嚴」是名莊嚴。
述曰。第二答中初總答次別釋。但諸菩薩要內證莊嚴。方住外七寶。非如觀西方池水等名莊嚴也。有形相莊嚴即是住於色等境界中。故言莊嚴佛土者。謂內莊嚴也。即非莊嚴者非外形相莊嚴也。是名莊嚴者是無相無取真莊嚴也。
是故須「菩提諸菩薩摩訶薩應如是生清凈心不應住色生心不應住聲香味觸法生心應無所住」而生其心。
述曰。此第三示勸也。應如是生清凈心者。謂應修習凈智凈識清凈心。不應住色等生心者。謂不于外形相起莊嚴心。應無所住而生其心者。謂要以智證於無住。無住即無因也。無著釋者。十八差別之中此為第七愿凈佛土。離障住處十二之中第三為離小攀緣作念修道。故小攀緣者謂作有形相莊嚴凈土。如求西方觀日水等也。
須菩提「譬如有人身如須彌山王于意云何是
【現代漢語翻譯】 現代漢語譯本 故《攝大乘解》在解釋十八圓滿凈土時說：『出世善根之所集起者』，這是說凈土的因。意思是說，要發起菩提心，修行出世間的善根，長時間地積累，就能證悟。所以稱為因。又說『廣大自在凈識為相者』，意思是說以清凈的識為凈土的本體。因為心清凈，佛土也就清凈。又說『大念慧行以為游路，大止妙觀而為所乘，廣大法味喜樂所持，空無相愿為所入門也』。菩薩莊嚴佛土這件事，佛問善現（Subhuti，須菩提，佛陀的十大弟子之一，以解空第一著稱）說：『對於外在的形相，菩薩莊嚴佛土嗎？』 善現回答說：『不，世尊（Bhagavan，佛陀的尊稱）。為什麼呢？因為莊嚴佛土，即非莊嚴，是名莊嚴。』 窺基（Kuiji，玄奘的弟子，法相宗的實際創始人）解釋說：第二段回答中，先總的回答，然後分別解釋。但是各位菩薩要內心證得莊嚴，才能安住于外在的七寶。不是像觀想西方極樂世界的池水等，就叫做莊嚴。有形相的莊嚴，就是安住在色等境界中。所以說莊嚴佛土，指的是內心的莊嚴。『即非莊嚴』，不是指外在形相的莊嚴。『是名莊嚴』，是指無相無取的真正的莊嚴。 因此，須菩提（Subhuti），諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）應該這樣生清凈心，不應該執著於色而生心，不應該執著于聲香味觸法而生心，應該無所執著而生起這種心。 窺基（Kuiji）解釋說：這是第三段，表示勸誡。『應如是生清凈心』，意思是說應該修習清凈的智慧、清凈的識、清凈的心。『不應住色等生心』，意思是說不要對外在的形相生起莊嚴之心。『應無所住而生其心』，意思是說要用智慧證悟于無住。無住就是無因。無著（Asanga，瑜伽行唯識學派的創始人之一）解釋說，在十八種差別中，這是第七種愿凈佛土。在十二種住處中，第三種是遠離小的攀緣，作意修道。所以小的攀緣，指的是作意有形相的莊嚴凈土，例如求生西方極樂世界，觀想太陽和水等等。 須菩提（Subhuti），譬如有人，身體像須彌山王（Mount Sumeru，佛教宇宙觀中的聖山），你認為怎麼樣？
【English Translation】 English version Therefore, the explanation in 'Verses on the Great Vehicle' regarding the eighteen perfect pure lands states: 'That which is accumulated by supramundane roots of goodness' refers to the cause of the pure land. It means that one must generate the Bodhi mind, cultivate supramundane roots of goodness, and accumulate them over a long period to realize enlightenment. Hence, it is called the cause. Furthermore, 'That which has the aspect of vast and free pure consciousness' means that pure consciousness is the essence of the pure land. Because when the mind is pure, the Buddha land is also pure. It also states: 'Great mindfulness and wisdom practice are taken as the path of travel, great cessation and wondrous contemplation are taken as the vehicle, vast Dharma flavor and joy are held, and emptiness, signlessness, and aspiration are taken as the entrance.' Regarding Bodhisattvas adorning Buddha lands, the Buddha asked Subhuti (Subhuti, one of the ten principal disciples of the Buddha, known for his understanding of emptiness): 'With regard to external forms, do Bodhisattvas adorn Buddha lands?' Subhuti replied: 'No, World-Honored One (Bhagavan, an epithet for the Buddha). Why? Because adorning a Buddha land is not adorning; it is called adornment.' Kuiji (Kuiji, a disciple of Xuanzang and the actual founder of the Faxiang school) explained: In the second answer, first, there is a general answer, then a separate explanation. However, all Bodhisattvas must internally realize adornment in order to abide in the external seven treasures. It is not like contemplating the ponds and waters of the Western Pure Land, which is called adornment. Having form and appearance as adornment means abiding in the realm of form and so on. Therefore, adorning a Buddha land refers to internal adornment. 'Is not adorning' refers to not adorning with external forms. 'It is called adornment' refers to true adornment that is without form and without grasping. Therefore, Subhuti (Subhuti), Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) should generate a pure mind in this way, not dwelling on form to generate a mind, not dwelling on sound, smell, taste, touch, or Dharma to generate a mind, but should generate that mind without dwelling anywhere. Kuiji (Kuiji) explained: This is the third section, indicating exhortation. 'Should generate a pure mind in this way' means that one should cultivate pure wisdom, pure consciousness, and a pure mind. 'Not dwelling on form, etc., to generate a mind' means not generating a mind of adornment towards external forms. 'Should generate that mind without dwelling anywhere' means that one must use wisdom to realize non-dwelling. Non-dwelling is without cause. Asanga (Asanga, one of the founders of the Yogacara school) explained that among the eighteen distinctions, this is the seventh, wishing for a pure Buddha land. Among the twelve abodes, the third is to be free from small attachments and to intentionally cultivate the path. Therefore, small attachments refer to intentionally creating a pure land with form and appearance, such as seeking rebirth in the Western Pure Land and contemplating the sun and water, and so on. Subhuti (Subhuti), suppose there was a person whose body was like Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology), what do you think?
身為」大不。
述曰。此破第二取自法王身疑也。于中初問次答。謂有疑曰。前說聖人無為而有差別。無說無取。何故報身自受用法樂取自法王身。謂身無限遍周法界。故一切世間復取彼。云是法王身。為除此疑也。偈云如山王無取者。謂如須彌山居眾山而彼無心我是山王。眾生有分別心自取彼為山王。報佛亦爾。已無分別心故自不言我是法王身。眾生有分別故起分別云彼是法王。佛無分別心故不自取為法王身也。
須菩提言「甚大世尊何以故佛說非身」是名大身。
述曰。此第二答也。佛說非身者謂非有分別身。是名大身者是無分別身也。無著釋云。此為第八成就眾生。又是離障住處中第四離舍眾生障。故此意云。如來雖知不取形相名離小攀緣。然其報身廣大無量。羅睺阿修羅王如須彌山。大眾生尚不見其自體。何況欲界小眾生。是則如來舍離眾生不度也。為此故有此文。
須菩提「如恒河中所有沙數如是沙等恒河于意云何是諸恒河沙」寧為多不。
述曰。依世親釋就大文第二重校量之中上來破疑竟。自下第二正校量中復二。初以財施校。次命施校。初中復二。初正校量次隨說。是經已下釋所以。前中有三。初世尊寄喻以問。次善現順佛以答。第三如來正為校量。此初也。阿耨達池
【現代漢語翻譯】 現代漢語譯本： 身為『大』不（「大」指代什麼尚不明確，根據上下文推測可能指代某種境界或狀態）。
述曰：這是爲了破除第二種疑惑，即對報身取自法王身（Dharmaraja-kaya，指佛的法性身）的疑惑。其中先是提問，然後是回答。有人疑惑說：前面說聖人無為而有差別，無說無取。為什麼報身（Sambhogakaya，佛的報應身）自己享受用法樂，卻要取自法王身呢？報身是無限的，周遍法界，所以一切世間又從那裡取用，說那是法王身。爲了消除這個疑惑，偈頌說『如山王無取者』，就像須彌山（Sumeru，佛教宇宙觀中的聖山）居於眾山之中，但它並沒有『我是山王』這樣的想法。眾生有分別心，自己認為它是山王。報佛也是這樣，已經沒有分別心，所以自己不說『我是法王身』。眾生有分別心，所以產生分別，說『那是法王』。佛沒有分別心，所以不自己認為自己是法王身。
須菩提（Subhuti，佛陀的十大弟子之一）問：『甚大世尊（Bhagavan，佛的尊稱），何以故佛說非身』是名大身？
述曰：這是第二種回答。佛說非身，是指非有分別的身。是名大身，是指無分別的身。無著（Asanga，印度佛教瑜伽行派創始人之一）解釋說：這是爲了第八種成就眾生，又是離障住處中的第四種離舍眾生障。所以這裡的意思是說，如來（Tathagata，佛的稱號之一）雖然知道不取形相，名為離小攀緣，然而他的報身廣大無量。羅睺（Rahu，星名，也指阿修羅王）阿修羅王（Asura，一種神道生物）像須彌山一樣巨大，大眾生尚且不能見到他的自體，何況欲界（Kamadhatu，佛教三界之一，指有情慾唸的眾生所居住的世界）的小眾生。這樣，如來就舍離眾生而不度化他們了。為此，所以有這段經文。
須菩提問：『如恒河（Ganges，印度聖河）中所有沙數，如是沙等恒河，于意云何，是諸恒河沙』寧為多不？
述曰：依據世親（Vasubandhu，印度佛教瑜伽行派大師，無著的弟弟）的解釋，就大文第二重校量之中，上面破除疑惑完畢。從下面開始是第二部分，正式的校量，又分為兩部分。首先是以財施（Dana，佈施財物）來校量，其次是以命施（Prana-dana，佈施生命）來校量。在財施校量中又分為兩部分，首先是正式的校量，其次是隨說。『是經已下』是解釋原因。在前面正式的校量中有三部分，首先是世尊（Bhagavan，佛的尊稱）用比喻來提問，其次是善現（Subhuti，須菩提的別名）順著佛的意思來回答，第三是如來正式地進行校量。這是第一部分。阿耨達池（Anavatapta，傳說中位於喜馬拉雅山脈的聖湖）
【English Translation】 English version: Being 『Great』 not. (The meaning of 『Great』 is not clear and may refer to a certain state or realm based on the context).
Commentary: This is to dispel the second doubt, which is the doubt about the Sambhogakaya (the Reward Body of the Buddha) being derived from the Dharmaraja-kaya (the Dharma Body of the Buddha). It begins with a question and then an answer. Some doubt that the previous statement said that the sage is non-active and yet has distinctions, without speaking or taking. Why does the Sambhogakaya itself enjoy the Dharma bliss, but takes from the Dharmaraja-kaya? The Reward Body is infinite and pervades the Dharma realm, so all the world takes from it again, saying that it is the Dharmaraja-kaya. To dispel this doubt, the verse says, 『Like the Mountain King, there is no taking,』 just as Mount Sumeru (the sacred mountain in Buddhist cosmology) dwells among the mountains, but it does not have the thought 『I am the Mountain King.』 Sentient beings have discriminating minds and consider it the Mountain King themselves. The Reward Buddha is also like this, already without a discriminating mind, so he does not say 『I am the Dharmaraja-kaya.』 Sentient beings have discriminating minds, so they give rise to discrimination, saying 『That is the Dharma King.』 The Buddha has no discriminating mind, so he does not consider himself the Dharmaraja-kaya.
Subhuti (one of the ten great disciples of the Buddha) asked: 『So great, World Honored One (Bhagavan, an honorific title for the Buddha), why does the Buddha say 『non-body』 is called the Great Body?』
Commentary: This is the second answer. The Buddha's saying 『non-body』 refers to a body without discrimination. 『Is called the Great Body』 refers to a body without discrimination. Asanga (one of the founders of the Yogacara school of Indian Buddhism) explains: This is for the eighth accomplishment of sentient beings, and it is the fourth abandoning of the obstacles of sentient beings in the dwelling place of detachment. So the meaning here is that although the Tathagata (another title for the Buddha) knows not to grasp at forms, which is called abandoning small attachments, his Reward Body is vast and immeasurable. Rahu (a star, also refers to an Asura king) the Asura King (a type of divine being) is as huge as Mount Sumeru, and even great sentient beings cannot see his own body, let alone the small sentient beings of the Desire Realm (Kamadhatu, one of the three realms in Buddhism, referring to the world inhabited by sentient beings with desires). In this way, the Tathagata would abandon sentient beings and not liberate them. For this reason, there is this passage.
Subhuti asked: 『If there were as many sands in the Ganges River (the sacred river in India) as there are sands, how would it be, are these Ganges sands』 many or not?
Commentary: According to Vasubandhu's (a master of the Yogacara school of Indian Buddhism, Asanga's brother) explanation, in the second weighing of the great text, the above dispels doubts. From below begins the second part, the formal weighing, which is divided into two parts. First, it is weighed by giving wealth (Dana, giving of material possessions), and second, it is weighed by giving life (Prana-dana, giving of life). In the weighing of giving wealth, there are two parts, first the formal weighing, and second the following explanation. 『From this sutra onwards』 is the explanation of the reason. In the preceding formal weighing, there are three parts, first the World Honored One (Bhagavan, an honorific title for the Buddha) uses a metaphor to ask, second, Subhuti (another name for Subhuti) follows the Buddha's meaning to answer, and third, the Tathagata formally conducts the weighing. This is the first part. Lake Anavatapta (a sacred lake in the Himalayas in legend)
出四大河所以偏將恒河為喻者。阿含經說有四義。一者有多沙故。二者世間以為福故。謂將為凈于彼求福故。三者經劫名不改故。四者佛近彼說法故也。如恒河中所有沙數者。謂取一恒河中沙也。謂方廣深淺四十里為一恒河沙也。如是沙等恒河者謂以一恒河中沙。一一沙復作一恒河也。取此無量恒河中沙。一一沙是一佛世界。以此爾數恒河數三千大千世界以用佈施。尚不如受持此經乃至一四句偈也。何以故。此少分受持功德與菩提為因。一切外緣所不能壞故。其財施者為生死因易可破壞王賊等所侵故。
須菩提「言甚多世尊但諸恒河尚多無數」何況其沙。
述曰。此第二善現答也。
須菩提我今實言「告汝若有善男子善女人以七寶滿爾所恒河沙數三千大千世界以用佈施得福多不須菩提言甚多世尊佛告須菩提若善男子善女人於此經中乃至受持四句偈等為他人說而此福德」勝前福德。
述曰。此第三佛正校量中有三。一佛問二須菩提答三佛校量也。
複次須菩提「隨說是經乃至四句偈等當知此處一切世間天人阿修羅皆應供養如佛塔廟何況有人盡能受持讀誦須菩提當知是人成就最上第一希有之法若是經典所在之處即為有佛若」尊重弟子。
述曰。自下第二釋所以也。于中有三複次。何
【現代漢語翻譯】 現代漢語譯本： 為什麼用四大河中的恒河來作比喻呢？《阿含經》中說了四個原因：一是恒河有很多沙子；二是世間的人認為恒河能帶來福報，認為在恒河中沐浴是潔凈的，因此到那裡去祈求福報；三是恒河的名字經歷漫長的時間也不會改變；四是佛陀經常在恒河附近說法。『如恒河中所有沙數者』，是指取一條恒河中的沙子。這裡指的是，以方圓深淺各四十里範圍內的沙子作為一條恒河的沙子數量。『如是沙等恒河者』，是指用一條恒河中的每一粒沙子，再變成一條恒河。取這些無量恒河中的沙子，每一粒沙子代表一個佛世界。用這樣多的恒河沙數的三千大千世界來佈施，尚且不如受持這部經，乃至僅僅是其中的四句偈。為什麼呢？因為這少分的受持功德，是成就菩提的根本原因，一切外在的因緣都不能破壞它。而財物佈施，是生死輪迴的原因，很容易被破壞，也容易被國王、盜賊等侵奪。
須菩提說：『非常多，世尊，僅僅是恒河的數量就多得數不清了』，更何況是其中的沙子呢？
述曰：這是第二次善現（Subhuti）的回答。
須菩提，我現在實話告訴你，『如果有善男子、善女人用七寶裝滿像恒河沙數一樣多的三千大千世界來進行佈施，他們獲得的福報多嗎？』須菩提回答說：『非常多，世尊。』佛告訴須菩提：『如果善男子、善女人能夠受持這部經，乃至僅僅是其中的四句偈等，併爲他人解說，那麼這種福德』勝過前面的佈施福德。
述曰：這是第三次佛陀正式地衡量功德，其中有三部分：一是佛陀提問，二是須菩提回答，三是佛陀衡量。
再次，須菩提，『無論在什麼地方宣說這部經，乃至僅僅是其中的四句偈等，應當知道這個地方，一切世間的天人、阿修羅（Asura）都應當像供養佛塔、佛寺一樣來供養它，更何況是有人能夠完全地受持、讀誦這部經呢。須菩提，應當知道這個人成就了最上、第一、稀有的功德。這部經典所在的地方，就等於有佛，或者』有值得尊敬的弟子。
述曰：下面是第二部分，解釋原因。其中有三點，再次說明。
【English Translation】 English version: Why is the Ganges River used as a metaphor among the four great rivers? The Agama Sutra says there are four reasons: first, because the Ganges has a lot of sand; second, because the world regards it as a source of blessings, considering bathing in it as purification and seeking blessings there; third, because the name of the Ganges does not change over long periods; and fourth, because the Buddha often preached near it. 'As the number of sands in the Ganges' means taking the sand from one Ganges River. It refers to considering the sand within a radius of forty li in width, length, and depth as the sand of one Ganges River. 'Rivers equal to those sands' means using each grain of sand from one Ganges River to create another Ganges River. Taking the sand from these immeasurable Ganges Rivers, with each grain of sand representing a Buddha world. Using these Ganges-sand-numbered three thousand great thousand worlds for almsgiving is still not as good as receiving and upholding this sutra, even just a four-line verse from it. Why? Because this small portion of receiving and upholding is the cause for achieving Bodhi (Enlightenment), and no external conditions can destroy it. However, material almsgiving is the cause of birth and death, easily destroyed and easily invaded by kings, thieves, etc.
Subhuti (a disciple of the Buddha) said, 'Very many, World Honored One, but the number of Ganges Rivers is already countless,' let alone the sand in them.
Commentary: This is Subhuti's second answer.
Subhuti, I now tell you truthfully, 'If there are good men and good women who use the seven treasures to fill three thousand great thousand worlds as numerous as the sands of the Ganges for almsgiving, do they obtain much merit?' Subhuti replied, 'Very much, World Honored One.' The Buddha told Subhuti, 'If good men and good women can receive and uphold this sutra, even just a four-line verse from it, and explain it to others, then this merit' surpasses the previous merit of almsgiving.
Commentary: This is the third time the Buddha formally measures merit, which has three parts: first, the Buddha asks; second, Subhuti answers; and third, the Buddha measures.
Furthermore, Subhuti, 'Wherever this sutra is spoken, even just a four-line verse from it, know that this place, all the beings of the world, including gods, humans, and Asuras (demi-gods), should make offerings to it as they would to a Buddha's stupa or temple, let alone someone who can fully receive, uphold, read, and recite this sutra. Subhuti, know that this person has achieved the most supreme, first, and rare merit. The place where this sutra is located is equivalent to having a Buddha, or' a respected disciple.
Commentary: Below is the second part, explaining the reason. There are three points, explaining again.
以多財佈施不如少受持耶。由釋此意故有三複次也。謂一者在處處勝在人人尊故。二當何名此經下能摧二障故勝。三者三千大千已下明財施為染因法施為凈因故勝。此即初也。于中復二。初明在處處勝。次明在人人尊。如佛塔廟者此是十方諸佛真法身故。謂碎身舍利但一化佛之體。此般若經一切諸佛真法身故也。依無著釋者。此一段文即是十八差別中第九遠離隨順外論散亂。故第四離障住處十二中第五離樂外論散亂也。謂令依此般若修學。不令習讀外典籍故。文中有二。初以四種因緣顯示此法勝異。次當何名此經下為對治如言而執義。就前四因緣中即為四。一者攝取福德如經得福多彼。二者天等供養如經隨所有處等。三難作如經成就最上希有。四者起如來念如經則為有佛等。
爾時須菩提「白佛言世尊當何名此經我等」云何奉持。
述曰。依世親此第二。複次釋所以也。謂諸煩惱如山如石。而有金剛能破。或煩惱如金剛般若能除斷故。或如彩畫之金剛。廣如無著釋。謂由有此種種堪能故受持般若功德勝多財施也。于中初善現問次如來答。此初也。
佛告須菩提「是經名為金剛般若波羅蜜以是名字」汝當奉持。
述曰。第。二如來答中初示名勸持次釋所以。
所以者何「須菩提佛說般若
【現代漢語翻譯】 現代漢語譯本：以大量的財物佈施，不如少量地接受和奉持《般若經》嗎？爲了解釋這個道理，有三重理由。第一，是因為《般若經》所在之處殊勝，受持《般若經》的人人人都尊敬。第二，在『當何名此經』（這部經應當叫什麼名字）之後，說明《般若經》能夠摧毀兩種障礙，因此殊勝。第三，從『三千大千』以下，說明財物佈施是染污的因，而法佈施是清凈的因，因此殊勝。這是第一重理由。其中又分為兩部分，首先說明《般若經》所在之處殊勝，其次說明受持《般若經》的人人人都尊敬。比如佛塔和寺廟，這是十方諸佛的真法身所在。即使是粉碎的舍利，也只是一尊化身佛的身體，而這部《般若經》是一切諸佛的真法身。依據無著菩薩的解釋，這一段文字是十八種差別中的第九種，即遠離隨順外道邪說的散亂。因此，在第四種離障住處十二種中，是第五種遠離愛好外道邪說的散亂。這是爲了讓人們依據《般若經》修學，而不去學習和誦讀外道的典籍。這段文字中有兩層含義，首先以四種因緣顯示此法的殊勝和差異，其次從『當何名此經』以下，是爲了對治那些執著于言語文字的人。在前四種因緣中，又分為四點：第一，攝取福德，如經文所說『得福多彼』。第二，天人等供養，如經文所說『隨所有處』等。第三，難以做到，如經文所說『成就最上希有』。第四，生起如來之念，如經文所說『則為有佛』等。 爾時，須菩提（Subhuti，佛陀的弟子）白佛言：『世尊，當何名此經？我等云何奉持？』 述曰：依據世親（Vasubandhu，印度佛教論師）的解釋，這是第二重理由，解釋為什麼受持《般若經》的功德勝過財佈施。這是因為諸煩惱如山如石，而有金剛能破除；或者煩惱如金剛，而《般若經》能除斷。或者如彩畫的金剛。詳細的解釋可以參考無著（Asanga，印度佛教論師）的解釋。因為有種種堪能，所以受持《般若經》的功德勝過大量的財物佈施。其中，首先是善現（Subhuti的另一個名字）提問，然後是如來（Tathagata，佛陀的稱號）回答。這是開始。 佛告須菩提：『是經名為《金剛般若波羅蜜》（Vajracchedika Prajna Paramita Sutra，能斷金剛般若波羅蜜多經），以是名字，汝當奉持。』 述曰：第二，如來回答中，首先是揭示經名並勸勉奉持，其次是解釋原因。 所以者何？須菩提，佛說般若（Prajna，智慧）
【English Translation】 English version: Is it that bestowing abundant wealth is not as good as receiving and upholding a small amount of the Prajna Sutra? To explain this meaning, there are three further reasons. First, it is because the place where the Prajna Sutra is located is superior, and everyone who upholds the Prajna Sutra is respected. Second, after 'What should this sutra be called,' it explains that the Prajna Sutra can destroy two kinds of obstacles, therefore it is superior. Third, from 'three thousand great thousands' onwards, it explains that wealth giving is the cause of defilement, while Dharma giving is the cause of purity, therefore it is superior. This is the first reason. Among them, it is further divided into two parts. First, it explains that the place where the Prajna Sutra is located is superior, and second, it explains that everyone who upholds the Prajna Sutra is respected. For example, Buddhist pagodas and temples are the true Dharma body of all Buddhas in the ten directions. Even shattered relics are only the body of one manifested Buddha, while this Prajna Sutra is the true Dharma body of all Buddhas. According to Asanga's explanation, this passage is the ninth of the eighteen differences, which is to stay away from the distractions of following externalist doctrines. Therefore, in the fourth of the twelve abodes free from obstacles, it is the fifth to stay away from the distractions of loving externalist doctrines. This is to encourage people to study according to the Prajna Sutra, rather than learning and reciting externalist scriptures. There are two levels of meaning in this passage. First, it shows the superiority and difference of this Dharma with four causes. Second, from 'What should this sutra be called' onwards, it is to counteract those who are attached to words and letters. In the previous four causes, it is further divided into four points: First, gathering blessings, as the sutra says 'obtaining more blessings than that.' Second, offerings from gods and others, as the sutra says 'wherever it is located' and so on. Third, difficult to do, as the sutra says 'achieving the most supreme and rare.' Fourth, arising the thought of the Tathagata, as the sutra says 'then there is a Buddha' and so on. At that time, Subhuti (佛陀的弟子, Buddha's disciple) said to the Buddha: 'World Honored One, what should this sutra be called? How should we uphold it?' Describing: According to Vasubandhu's (印度佛教論師, Indian Buddhist philosopher) explanation, this is the second reason, explaining why the merit of upholding the Prajna Sutra is superior to wealth giving. This is because all afflictions are like mountains and rocks, and there is Vajra that can break them; or afflictions are like Vajra, and the Prajna Sutra can cut them off. Or like a painted Vajra. Detailed explanations can be found in Asanga's (印度佛教論師, Indian Buddhist philosopher) explanation. Because there are various capabilities, the merit of upholding the Prajna Sutra is superior to abundant wealth giving. Among them, first is Subhuti's (善現, another name of Subhuti) question, and then the Tathagata's (如來, Buddha's title) answer. This is the beginning. The Buddha told Subhuti: 'This sutra is called the Vajracchedika Prajna Paramita Sutra (能斷金剛般若波羅蜜多經, Diamond Sutra), with this name, you should uphold it.' Describing: Second, in the Tathagata's answer, first is revealing the name of the sutra and encouraging upholding, and second is explaining the reason. Why is that? Subhuti, the Buddha speaks of Prajna (智慧, wisdom)
波羅蜜即非般若」波羅蜜。
述曰。此釋中初明諸佛同說同贊。次顯己不獨有說。此初也。佛說般若波羅蜜者十方佛同說也。謂雖無分別而說亦有因巡。而談如說但無分別取自法王非無因巡而有自體也。則非般若波羅蜜者非一佛獨陳也。此意云。由般若是諸佛本母能出生諸佛。故諸佛同贊故。若有受持乃至四句者勝以多供養也。
須菩提于意云何「如來有所說法不須菩提白佛言世尊如」來無所說。
述曰。此第二顯己不獨說。于中初佛問次善現答。問意云頗有一法如來獨說耶。善現答云無。
須菩提「于意云何三千大千世界所有微塵」是為多不。
述曰。此第三複次釋所以也。于中初釋前受持福多所以。次轉釋疑。前中有二。初問次答。此初也。謂碎世界以作塵者。有其二喻。一者勝喻。謂因少受持便生多功德。世界者喻少持碎為塵者喻生多福。二者劣喻。如以財施故多煩惱因。謂由所受施人因此而起種種斗諍故。謂世界者喻財施。碎為塵者喻生長煩惱。世界既為塵因財施亦作染因也。今此意云。持法雖少生福甚多。財施雖多但增煩惱。故說雖多財施不及受持一四句也。故寄此意以為問也。
須菩提言「甚多世尊須菩提諸微塵如來說非微塵是名微塵如來說世界非世界」是名世界
【現代漢語翻譯】 現代漢語譯本 『波羅蜜即非般若』波羅蜜（Paramita，意為「到達彼岸」）。
述曰：此釋文中，首先闡明諸佛共同宣說共同讚歎，其次表明自己並非獨自宣說。這是第一點。佛所說的般若波羅蜜（Prajnaparamita，意為「智慧的到達彼岸」）是十方諸佛共同宣說的。意思是說，雖然沒有分別心，但宣說也有其因由。如同所說，只是沒有分別地取自法王（Dharmaraja，意為「佛陀」），並非沒有因由而有自體。那麼，『非般若波羅蜜』並非一佛獨自陳述。此意是說，由於般若是諸佛的本母，能夠出生諸佛，所以諸佛共同讚歎。因此，如果有人受持乃至四句偈，勝過以眾多供養。
須菩提（Subhuti，佛陀的弟子）！你認為如何？如來有所說法嗎？』須菩提稟告佛說：『世尊！如來無所說。』
述曰：這是第二點，表明自己並非獨自宣說。其中，首先是佛陀提問，其次是善現（Subhuti的另一個名字）回答。提問的意思是，是否有一法是如來獨自宣說的？善現回答說：沒有。
須菩提！你認為如何？三千大千世界所有的微塵，是多嗎？』
述曰：這是第三點，再次解釋原因。其中，首先解釋前面所說的受持功德多的原因，其次是轉變解釋疑問。前面有兩點，首先是提問，其次是回答。這是第一點。意思是說，粉碎世界來作為微塵，有兩種比喻。一是殊勝的比喻，意思是說，因為少量受持便產生眾多功德。世界比喻少量受持，粉碎為微塵比喻產生眾多福德。二是低劣的比喻，如以財物佈施，反而會產生眾多煩惱的原因。意思是說，由於接受佈施的人因此而產生種種鬥爭。世界比喻財物佈施，粉碎為微塵比喻增長煩惱。世界既然是微塵的因，財物佈施也作為染污的因。現在此意是說，持法雖然少，產生的福德卻非常多；財物佈施雖然多，但只會增加煩惱。所以說，即使是眾多的財物佈施，也比不上受持一句四句偈。所以借用此意來作為提問。
須菩提說：『甚多，世尊！須菩提，諸微塵，如來說非微塵，是名微塵。如來說世界，非世界，是名世界。』
【English Translation】 English version 'Paramita is not Prajnaparamita.' (Paramita means 'to reach the other shore.')
Commentary: This explanation first clarifies that all Buddhas speak and praise in the same way, and then indicates that he (the speaker) is not the only one speaking. This is the first point. The Prajnaparamita (Wisdom that has reached the other shore) spoken by the Buddha is spoken by all Buddhas in the ten directions. This means that although there is no discrimination, there is a reason for speaking. As it is said, it is only without discrimination that it is taken from the Dharma King (Dharmaraja, meaning 'Buddha'), it is not without reason that it has its own entity. Then, 'not Prajnaparamita' is not stated solely by one Buddha. The meaning here is that because Prajna is the mother of all Buddhas and can give birth to all Buddhas, all Buddhas praise it together. Therefore, if someone receives and upholds even four lines of verse, it is superior to making many offerings.
'Subhuti (a disciple of the Buddha), what do you think? Does the Tathagata (another name for the Buddha) have any Dharma to speak?' Subhuti said to the Buddha, 'World Honored One, the Tathagata has nothing to say.'
Commentary: This is the second point, showing that he is not speaking alone. Among them, first is the Buddha's question, and second is Subhuti's answer. The meaning of the question is, is there a single Dharma that the Tathagata speaks alone? Subhuti answered: No.
'Subhuti, what do you think? Are the dust particles in the three thousand great thousand worlds many?'
Commentary: This is the third point, explaining the reason again. Among them, first explain the reason why the merit of upholding is so great, and then transform and explain the doubt. There are two points in the previous one, first the question and then the answer. This is the first point. It means that breaking the world to make dust has two metaphors. One is a superior metaphor, meaning that because of a small amount of upholding, many merits are generated. The world is a metaphor for a small amount of upholding, and breaking it into dust is a metaphor for generating many blessings. The second is an inferior metaphor, such as giving wealth as alms, but it causes many troubles. It means that because the person who receives the alms causes all kinds of struggles. The world is a metaphor for giving wealth, and breaking it into dust is a metaphor for increasing troubles. Since the world is the cause of dust, giving wealth also acts as a cause of defilement. Now the meaning here is that although upholding the Dharma is small, the blessings generated are very many; although giving wealth is much, it only increases troubles. Therefore, it is said that even many wealth offerings are not as good as receiving and upholding a four-line verse. Therefore, this meaning is borrowed as a question.
Subhuti said, 'Very many, World Honored One! Subhuti, the dust particles, the Tathagata says are not dust particles, that is called dust particles. The Tathagata says the world is not the world, that is called the world.'
。
述曰。此答中初順佛稱多。次釋非如實。是微塵者謂碎世界以作塵。說非微塵者非如衛世等所執有實微塵也。謂但寄微塵以喻貪等。非即如言而有微塵故也。又釋但借微塵以喻貪等。非即微塵是貪體也。是名微塵者謂是寄喻之微塵也。說世界者謂以世界喻財物施。非世界是貪等因。財施為貪因但借世界為喻故。
須菩提「于意云何可以三十二相見如來不不也世尊不可以三十二相得見如來何以故如來說三十二相即是非相是名」三十二相。
述曰。此第二轉釋疑也。謂前所說受持經者。生福甚多。即謂其福德有相果故今破之。謂法身是如來非三十二相化身也。于中初問次答。說三十二相者謂化身。相即是非相者非法身相。是名三十二相者是化身三十二相也。上來依世親釋竟。依無著者經言大千世界已下此一段文十八差別中第十為色身及眾生身摶取中觀破相應行即是離障住處中第六為離於影像相自在中無巧便。故此意云。眾生於色身及名身摶取中無巧便故作一合相。今起方便破一合相故有此文也。然破中有二。一者破色身。二者破名身。色身有二。一者細謂微塵。如經所有微塵寧為多不。二者破粗色身。如經諸微塵如來說非微塵。破名身者如經說世界非世界。以名無形段。不可有其粗細。故以世界為
【現代漢語翻譯】 現代漢語譯本： 述曰：這段回答中，首先順應佛的說法，稱微塵為多。其次解釋『非如實』的含義。所謂『是微塵者』，是指將世界粉碎成微塵。說『非微塵者』，並非像衛世等所執著的那樣，認為存在真實的微塵。而是說，僅僅是借用微塵來比喻貪婪等煩惱，並非真的像字面意思那樣存在微塵。又解釋說，只是借用微塵來比喻貪婪等，並非微塵本身就是貪婪的本體。所謂『是名微塵者』，是指借用比喻的微塵。 說『世界者』，是指用世界來比喻財物佈施。並非世界是貪婪等煩惱的原因。財物佈施是貪婪的原因，但只是借用世界來作比喻。 須菩提問：『你的意思怎麼樣？可以憑藉三十二相來觀察如來嗎？』須菩提回答：『不可以，世尊。不可以憑藉三十二相來觀察如來。』為什麼呢？如來說的三十二相，即是非相，只是名為三十二相而已。 述曰：這是第二次轉變解釋疑惑。意思是說，前面所說的受持這部經的人，會產生極大的福報，這是因為他們認為福德是有相的果報，所以現在要破除這種觀念。法身才是如來，而不是三十二相的化身。其中，先是提問，然後是回答。說『三十二相』，指的是化身。『相即是非相者』，指的是非法身的相。『是名三十二相者』，指的是化身的三十二相。以上是依據世親的解釋。 依據無著的說法，經文從『大千世界』以下這一段文字，屬於十八差別中的第十，即色身和眾生身摶取中觀破相應行，也就是離障住處中的第六，即遠離影像相自在中無巧便。因此，這段文字的意思是說，眾生對於色身和名身的執取中沒有方便，所以會產生一種合相。現在爲了方便破除這種合相，所以有了這段文字。然而，破除合相有兩種：一是破除色身，二是破除名身。色身有兩種：一是細微的，即微塵，如經文所說『所有微塵寧為多不』；二是粗大的色身，如經文所說『諸微塵如來說非微塵』。破除名身，如經文所說『說世界非世界』。因為名沒有形狀和大小，不可能有粗細之分，所以用世界來比喻。
【English Translation】 English version: Commentary: In this answer, it first accords with the Buddha's statement, calling the aggregates of dust 'many'. Secondly, it explains the meaning of 'not truly so'. 'Those that are aggregates of dust' refers to breaking down the world into dust particles. Saying 'not aggregates of dust' does not mean that there are real dust particles as held by the Vaisheshikas, etc. Rather, it means that it merely uses dust particles as a metaphor for greed and other afflictions; it is not that there are actually dust particles as the words suggest. It further explains that it only borrows dust particles as a metaphor for greed, etc.; it is not that the dust particles themselves are the substance of greed. 'These are called aggregates of dust' refers to the dust particles used as a metaphor. Saying 'world' refers to using the world as a metaphor for the giving of wealth. It is not that the world is the cause of greed, etc. The giving of wealth is the cause of greed, but it merely borrows the world as a metaphor. Subhuti asked: 'What do you think? Can the Tathagata be seen by means of the thirty-two characteristics?' Subhuti replied: 'No, World Honored One. The Tathagata cannot be seen by means of the thirty-two characteristics.' Why? The Tathagata says that the thirty-two characteristics are not characteristics; they are merely called the thirty-two characteristics. Commentary: This is the second turning to explain doubts. It means that the previous statement that those who receive and uphold this sutra will generate great merit is because they believe that merit has formed fruit, so now this concept is refuted. The Dharmakaya is the Tathagata, not the manifested body with the thirty-two characteristics. Among them, first is the question, then the answer. Saying 'thirty-two characteristics' refers to the manifested body. 'Characteristics are not characteristics' refers to the characteristics of the non-Dharmakaya. 'These are called thirty-two characteristics' refers to the thirty-two characteristics of the manifested body. The above is based on Vasubandhu's explanation. According to Asanga, the text from 'great thousand world' downwards belongs to the tenth of the eighteen distinctions, namely, the contemplation of breaking the corresponding actions in the grasping of the form body and the sentient being body, which is the sixth in the dwelling place of separation from obstacles, namely, the lack of skill in being free from the image aspect. Therefore, the meaning of this passage is that sentient beings lack skill in grasping the form body and the name body, so they produce a combined aspect. Now, in order to facilitate the breaking of this combined aspect, this passage is present. However, there are two ways to break the combined aspect: one is to break the form body, and the other is to break the name body. There are two types of form body: one is subtle, namely, dust particles, as the sutra says, 'Are all the dust particles many or not?'; the other is the coarse form body, as the sutra says, 'The Tathagata says that all the dust particles are not dust particles.' Breaking the name body, as the sutra says, 'Saying world is not world.' Because name has no shape or size, it cannot have coarseness or fineness, so the world is used as a metaphor.
喻也。如經可以三十二相等者。第十一為供養給侍如來故。又是第七為離不具足福資糧故。此意云。若欲供養如來求福資糧者。不應以相見第一義法身故也。
須菩提「若有善男子善女人以恒河沙等身命佈施若復有人於此經中乃至受持四句偈等為他人說其福」甚多。
述曰。依世親釋。上來以財校量竟。自下以身命校量。于中初正校量。次釋福德多所以。此初也。無著釋云。此第十二為遠離利養及疲乏熱惱故於精進若退若不發故。又離障礙住中此第八為離懈怠利養等樂味故。解云此說若有眾生。樂欲味著懈怠。或味著利養不發精進。或曾起功德而復退失。為令遠離此等故而以身命校量。意令進趣故也。
爾時須菩提「聞說是經深解義趣涕淚悲泣而白佛言希有世尊佛說如是甚深經典我從昔來所得慧眼未曾得聞」如是之經。
述曰。世親云自下釋所以。于中有四一悲舍苦身聞法悲淚。二世尊若復下。明於此生信則生實相。三世尊是實相者下拂疑除病。四世尊我今得聞下進發信心。此為初也。謂須菩提聞說捨身忍苦。又聞此經深義能得菩提。喜嘆自揚故懷悲泣也。無著釋云。自此下有其三文。初悲苦捨身聞法傷感與世親同。次若復有人下明發起精進生如義想。三我今得聞下為令在坐味著懈怠諸菩薩
【現代漢語翻譯】 比喻是這樣的。例如，經文里說可以通過三十二相來認識如來（Tathagata，佛陀的稱號）是不對的。第十一品講的是爲了供養和侍奉如來。第七品講的是爲了遠離不圓滿的福德資糧。這裡的含義是說，如果想要供養如來，求取福德資糧，不應該通過外在的相來認識第一義諦的法身（Dharmakaya，佛的法性之身）。 須菩提（Subhuti，佛陀的弟子）說：『如果有善男子、善女人用像恒河沙一樣多的身命來佈施，如果又有人從這部經中，乃至僅僅受持四句偈，為他人解說，他的福德』非常多。 窺基（Kuiji，唐代法相宗大師）解釋說：依據世親（Vasubandhu，印度佛教論師）的解釋，上面是以財物來比較功德的大小，下面是以身命來比較。其中，先是正式比較，然後解釋福德多的原因。這是開始。無著（Asanga，印度佛教瑜伽行派創始人之一）解釋說：第十二品是爲了遠離利養和疲乏熱惱，對於精進如果退卻或者不發起精進而說的。第八品講的是爲了遠離懈怠、貪圖利養等安樂的滋味。解釋說，這裡說的是如果有眾生，貪圖安樂的滋味而懈怠，或者貪圖利養而不發起精進，或者曾經發起功德而又退失，爲了讓他們遠離這些，所以用身命來比較，意思是讓他們勇猛精進。 當時，須菩提（Subhuti）『聽到這部經，深刻理解其中的意義，悲傷地哭泣，對佛說：稀有啊，世尊（Bhagavan，佛陀的稱號）！佛說如此甚深的經典，我從過去到現在，用我所得的慧眼，也未曾聽聞』這樣的經典。 窺基（Kuiji）解釋說：世親（Vasubandhu）說，下面是解釋原因。其中有四個方面：一是悲傷捨棄苦身，聽聞佛法而悲傷哭泣；二是世尊（Bhagavan）『若復有人』以下，說明對於此經生起信心，就能生起實相；三是世尊（Bhagavan）『是實相者』以下，是爲了消除疑惑，去除病根；四是世尊（Bhagavan）『我今得聞』以下，是爲了增進發起信心。這是第一個方面。說的是須菩提（Subhuti）聽到捨身忍受痛苦，又聽到這部經的深刻意義能夠證得菩提（Bodhi，覺悟），喜悅讚歎自己，所以懷著悲傷而哭泣。無著（Asanga）解釋說：從這裡開始有三個部分。首先是悲傷苦捨身，聽聞佛法傷感，與世親（Vasubandhu）的觀點相同。其次是『若復有人』以下，說明發起精進，生起如實之想。第三是『我今得聞』以下，是爲了讓在座的貪圖安樂而懈怠的菩薩（Bodhisattva，立志成佛的修行者）……
【English Translation】 It is a metaphor. For example, the sutra says that one can recognize the Tathagata (Buddha's title) through the thirty-two marks, which is incorrect. Chapter Eleven speaks of offering and serving the Tathagata. Chapter Seven speaks of being apart from incomplete merit and resources. The meaning here is that if one wants to make offerings to the Tathagata and seek merit and resources, one should not recognize the Dharmakaya (the Dharma-body of the Buddha) of the ultimate truth through external marks. Subhuti (Buddha's disciple) said, 'If there are good men and good women who give away as many lives as there are sands in the Ganges River, and if there is someone who, from this sutra, even upholds four lines of verse and explains it to others, their merit' is very great. Kuiji (eminent Tang Dynasty Buddhist monk) explains: According to Vasubandhu's (Indian Buddhist scholar) explanation, the above compares the magnitude of merit with wealth, and the following compares it with life. Among them, the first is a formal comparison, and then explains the reason for the abundance of merit. This is the beginning. Asanga (one of the founders of the Yogacara school of Indian Buddhism) explains: Chapter Twelve is spoken for those who are far from profit and fatigue, and who retreat or do not initiate diligence. Chapter Eight speaks of being apart from laziness and the taste of pleasure such as greed for profit. It explains that this speaks of sentient beings who are lazy because they crave the taste of pleasure, or who do not initiate diligence because they crave profit, or who have initiated merit but have retreated. In order to keep them away from these, life is used for comparison, meaning to encourage them to be diligent. At that time, Subhuti (Buddha's disciple), 'hearing this sutra, deeply understood its meaning, wept sadly, and said to the Buddha: Rare indeed, Bhagavan (Buddha's title)! The Buddha speaks of such a profound sutra, and I have never heard' such a sutra with the wisdom eye I have attained from the past until now. Kuiji (eminent Tang Dynasty Buddhist monk) explains: Vasubandhu (Indian Buddhist scholar) says that the following explains the reason. There are four aspects: First, grieving over abandoning the suffering body, hearing the Dharma and weeping sadly; second, Bhagavan (Buddha's title) 'If there is someone' below, explaining that if one develops faith in this sutra, one can generate true reality; third, Bhagavan (Buddha's title) 'Is the true reality' below, is to eliminate doubts and remove the root of the disease; fourth, Bhagavan (Buddha's title) 'I have now heard' below, is to increase and initiate faith. This is the first aspect. It says that Subhuti (Buddha's disciple) heard about abandoning the body and enduring suffering, and also heard that the profound meaning of this sutra can attain Bodhi (enlightenment), rejoicing and praising himself, so he wept with sadness. Asanga (one of the founders of the Yogacara school of Indian Buddhism) explains: From here there are three parts. The first is grieving over abandoning the suffering body, hearing the Dharma and feeling sad, which is the same as Vasubandhu's (Indian Buddhist scholar) view. The second is 'If there is someone' below, explaining the initiation of diligence and the generation of true thoughts. The third is 'I have now heard' below, in order to let the Bodhisattvas (practitioners who aspire to become Buddhas) in attendance who crave pleasure and are lazy...
生慚愧故。此為初也。
世尊若復「有人得聞是經信心清凈則生實相當知是人成就第一」希有功德。
述曰。此第二文也。謂有聞經生信心者。當來定得無分別智。除妄分別證達二空名生實相。由如是故。雖復舍多身命不如受持也。以欲捨身恒輪生死非求慧行不趣菩提故也。
世尊是實相者則是非相「是故如來」說名實相。
述曰。此第三拂疑除病也。是實相者謂無相為相也。即是非相者。謂則非是虛妄分別所執差別之相。說名實相者。謂無虛妄之相說名實相也。謂有聞說實相言故。謂是虛妄分別所執之相。今言不是故有此文也。
世尊我今「得聞如是經典信解受持不足為難若當來世后五百歲其有眾生得聞是經信解受持是人則為」第一希有。
述曰。此為第四進發信心。即是無著第三為令菩薩生慚愧也。謂說未惡世尚有眾生能生實相。況今現在菩薩聞說般若而不進修。謂惡人信解乃可希奇。菩薩受持蓋不足嘆。故有此文也。就此文中。初善現問次如來答。問中有三。初標問次釋后結。此初也。
何以故「此人無我相人相眾生相」壽者相。
述曰。此第二釋中有二。世親云。初明所取空次明能取空。子云此唯說法空也。無著云初明人空次明法空。離人家執故。此初也
【現代漢語翻譯】 現代漢語譯本：
生慚愧的緣故。這是第一個原因。 世尊，如果有人聽聞這部經典，信心清凈，就能生起真實相應的智慧，應當知道這個人成就了第一稀有的功德。 述曰：這是第二段文字。說的是聽聞經典而生信心的人，將來必定能夠獲得無分別智。去除虛妄分別，證悟人法二空，名為生起實相。因為這個緣故，即使捨棄再多的身命，也不如受持這部經典。因為捨棄身體只是在生死中輪迴，不是爲了追求智慧的修行，也不會趨向菩提。 世尊，這實相就是非相，所以如來說名為實相。 述曰：這是第三段，爲了消除疑惑，去除病根。這實相，指的是以無相為相。即是非相，指的是並非是虛妄分別所執著的差別之相。說名為實相，指的是沒有虛妄之相，所以說名為實相。因為有人聽聞說實相，就認為是虛妄分別所執著的相。現在說不是，所以有這段文字。 世尊，我現在聽聞這樣的經典，信解受持，不算是難事。如果當來末世后五百歲，有眾生聽聞這部經典，信解受持，這個人就是第一稀有。 述曰：這是第四段，爲了增進和啓發信心。也就是無著菩薩的第三個原因，爲了讓菩薩生起慚愧心。說的是在末法惡世尚且有眾生能夠生起實相，更何況現在的大菩薩聽聞般若而不精進修行呢？說惡人能夠信解，才算是稀奇。菩薩受持，本來就不值得讚歎。所以有這段文字。在這段文字中，先是善現提問，然後是如來回答。提問中有三個部分。首先是標明問題，其次是解釋，最後是總結。這是第一個部分。 什麼緣故呢？因為這個人沒有我相、人相、眾生相、壽者相。 述曰：這是第二段解釋，其中有兩個部分。世親菩薩說，首先闡明所取空，其次闡明能取空。子云認為這裡只是說法空。無著菩薩認為，首先闡明人空，其次闡明法空。因為離開了人我執著。這是第一個部分。
【English Translation】 English version:
Due to generating shame and remorse. This is the first reason. World Honored One, if someone hears this sutra and their mind is purified by faith, then they will generate the real and corresponding wisdom. It should be known that this person has achieved the foremost rare merit. Commentary: This is the second passage. It refers to those who hear the sutra and generate faith, who will certainly attain non-discriminating wisdom in the future. Eliminating false discriminations and realizing the emptiness of both persons and dharmas is called generating the real aspect. Because of this, even sacrificing many lives is not as good as upholding this sutra. This is because sacrificing the body only leads to continuous cycles of birth and death, not to the pursuit of wisdom and the path to Bodhi. World Honored One, this real aspect is the non-aspect, therefore the Tathagata calls it the real aspect. Commentary: This is the third passage, intended to dispel doubts and remove illness. This real aspect refers to taking non-aspect as the aspect. That is, the non-aspect refers to not being the aspect of differences clung to by false discriminations. Calling it the real aspect means that there is no false aspect, therefore it is called the real aspect. Because some people, upon hearing the term 'real aspect,' think it refers to the aspect clung to by false discriminations, this passage clarifies that it is not so. World Honored One, it is not difficult for me to hear, believe, understand, and uphold such a sutra now. But if in the future, in the last five hundred years of the Dharma-ending age, there are beings who hear, believe, understand, and uphold this sutra, then those people will be the foremost rare. Commentary: This is the fourth passage, intended to encourage and inspire faith. It is also the third reason given by Asanga (Wuzhu), to cause Bodhisattvas to feel shame and remorse. It says that even in the evil age of the Dharma-ending period, there are beings who can generate the real aspect, how much more so should the great Bodhisattvas of the present, upon hearing the Prajna, diligently cultivate it? It is said that it is rare for evil people to believe and understand, but it is not worth praising Bodhisattvas for upholding it. Therefore, this passage exists. In this passage, first Subhuti (Shanxian) asks, then the Tathagata answers. There are three parts to the question. First, the question is stated, then it is explained, and finally, it is concluded. This is the first part. Why is that? Because this person has no concept of a self, a person, a living being, or a life span. Commentary: This is the second explanation, which has two parts. Vasubandhu (Shīqīn) says that first, the emptiness of what is grasped is explained, and then the emptiness of what grasps is explained. Zi Yun believes that this only speaks of the emptiness of dharmas. Asanga (Wuzhu) believes that first, the emptiness of persons is explained, and then the emptiness of dharmas is explained, because attachment to self is abandoned. This is the first part.
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所以者何「我相即是非相人相眾生相壽者相」即是非相。
述曰。此第二明法空也。
何以故離一切諸相則名諸佛。
述曰。此第三結也。謂若有分別即有業生死起。既除分別之相妄想生死都無則名諸佛也。此意云。縱舍多身命非證理之因。若暫聽經便是離相之福。謂因受持聽聞故當證二無我理。既是勝因故多捨命之福也。
金剛般若經贊述捲上◎ 大正藏第 33 冊 No. 1700 金剛般若經贊述
金剛般若經贊述卷下
大乘 基撰
佛告須菩提「如是如是若復有人得聞是經不驚不怖不畏當知是人」甚為希有。
述曰。此第二佛答。初標次釋。此初也。世親意云。驚謂驚恐。謂有眾生恐此經典非正道行故。怖者謂怖懼。依般若修學不能斷疑故。畏者謂由驚怖故畢竟不肯修學也。若有遠離彼處者名為不驚不怖不畏也。無著云。謂聲聞乘中世尊說有法及有空。于聽聞此經時聞法無有故驚。聞空無有故怖。思量時於二不有理中不能相應故畏。更有別釋。為三種無自性故應知。謂相生第一義等無自性故。解云謂于遍計所執無體相故名不驚。于依他起無自然生性故名不怖。于圓成實中無彼所執人法故不畏也。
何以故須菩提如來說第一波羅蜜即
【現代漢語翻譯】 所以是什麼呢？『我相（Atman-samjna，對自我的執著）即是非相，人相（Pudgala-samjna，對個體的執著），眾生相（Sattva-samjna，對眾生的執著），壽者相（Ayus-samjna，對壽命的執著）』，即是非相。 述曰：這是第二點，闡明法空（Dharma-sunyata，諸法皆空）的道理。 為什麼呢？離開一切諸相，就名為諸佛（Buddhas）。 述曰：這是第三點，總結。意思是說，如果有所分別，就會有業和生死的產生。既然除去了分別之相，妄想和生死都消失了，就名為諸佛。此意是說，縱然捨棄眾多的身命，也不是證得真理的原因。如果能暫時聽聞此經，便是離相的福德。因為受持聽聞的緣故，應當證得二無我（Dvatma-sunyata，人無我和法無我）的道理。既然是殊勝的因，所以比舍棄生命的福德更大。 《金剛般若經贊述》捲上 《大正藏》第33冊 No. 1700 《金剛般若經贊述》 《金剛般若經贊述》卷下 大乘 基 撰 佛（Buddha）告訴須菩提（Subhuti）：『如是如是，如果又有人聽聞此經，不驚、不怖、不畏，應當知道這個人』甚為稀有。 述曰：這是第二，佛的回答。先標示，后解釋。這是第一點。世親（Vasubandhu）的意思是說，驚，是指驚恐。說的是有些眾生恐怕此經典不是正道而行。怖，是指怖懼。因為依般若（Prajna，智慧）修學，不能斷除疑惑。畏，是指由於驚怖的緣故，最終不肯修學。如果有人遠離這些，就名為不驚、不怖、不畏。無著（Asanga）說，在聲聞乘（Sravakayana）中，世尊（Bhagavan）說有法和有空。在聽聞此經時，聽到法無所有而驚，聽到空無所有而怖。思量時，對於二不有的道理不能相應而畏。還有別的解釋，是爲了三種無自性（Trisvabhava-nihsvabhavata）的緣故應當知道。說的是相生、第一義等無自性。解釋說，對於遍計所執（Parikalpita，遍計所執性）沒有體相的緣故，名為不驚。對於依他起（Paratantra，依他起性）沒有自然生性的緣故，名為不怖。在圓成實（Parinispanna，圓成實性）中沒有那些所執的人法，所以不畏懼。 為什麼呢？須菩提，如來（Tathagata）說第一波羅蜜（Paramita，到彼岸）即
【English Translation】 What is the reason? 'The characteristic of self (Atman-samjna, the perception of a self) is the characteristic of non-self, the characteristic of person (Pudgala-samjna, the perception of an individual), the characteristic of sentient beings (Sattva-samjna, the perception of beings), the characteristic of a life span (Ayus-samjna, the perception of a life span)' are all characteristics of non-self. Commentary: This is the second point, clarifying the principle of the emptiness of dharmas (Dharma-sunyata, the emptiness of all phenomena). Why? Because to be apart from all characteristics is called all Buddhas (Buddhas). Commentary: This is the third point, the conclusion. It means that if there are discriminations, then there will be karma and the arising of birth and death. Since the characteristics of discrimination are removed, and delusions and birth and death all disappear, then one is called all Buddhas. The meaning here is that even sacrificing many lives is not the cause of realizing the truth. If one can temporarily listen to this sutra, it is the merit of being apart from characteristics. Because of receiving, upholding, and listening, one should realize the principle of the two non-selves (Dvatma-sunyata, the emptiness of self and the emptiness of phenomena). Since it is a superior cause, it is greater than the merit of sacrificing lives. Commentary on the Diamond Prajna Sutra, Volume 1 Taisho Tripitaka, Volume 33, No. 1700, Commentary on the Diamond Prajna Sutra Commentary on the Diamond Prajna Sutra, Volume 2 Written by the Mahayana master, Ji The Buddha (Buddha) told Subhuti (Subhuti): 'So it is, so it is. If someone hears this sutra and is not alarmed, not frightened, not afraid, you should know that this person' is extremely rare. Commentary: This is the second, the Buddha's answer. First, it is indicated, then explained. This is the first point. Vasubandhu's (Vasubandhu) meaning is that 'alarmed' refers to being frightened. It means that some sentient beings are afraid that this sutra is not the right path to follow. 'Frightened' refers to being fearful because, relying on Prajna (Prajna, wisdom) practice, one cannot cut off doubts. 'Afraid' refers to ultimately not being willing to practice due to alarm and fear. If someone is far away from these, they are called not alarmed, not frightened, not afraid. Asanga (Asanga) said that in the Sravakayana (Sravakayana), the Bhagavan (Bhagavan) said that there are dharmas and there is emptiness. When hearing this sutra, one is alarmed when hearing that dharmas are non-existent, and frightened when hearing that emptiness is non-existent. When contemplating, one is afraid because one cannot correspond to the principle of the two non-existences. There is another explanation, which should be understood for the sake of the three non-natures (Trisvabhava-nihsvabhavata). It refers to the non-self-nature of dependent origination, ultimate meaning, etc. The explanation is that one is called not alarmed because there is no substance or characteristic in the completely conceptualized (Parikalpita, the nature of complete conceptualization). One is called not frightened because there is no naturally arising nature in the dependent arising (Paratantra, the nature of dependent arising). In the perfectly accomplished (Parinispanna, the nature of perfect accomplishment), there are no persons or dharmas that are clung to, so one is not afraid. Why? Subhuti, the Tathagata (Tathagata) said that the first Paramita (Paramita, to the other shore) is
非第一波羅蜜是名第一波羅蜜。
述曰。此第二贊釋勝也。世親云。如來說第一波羅蜜者。謂十方諸佛同說贊能為大因故名為第一。顯此經勝餘經也。非第一波羅蜜者。謂非餘人所得也。無分別智證無我理。唯十方佛得餘人不得。故是名第一波羅蜜者唯佛所得也。無著釋云。第一波羅蜜者。謂般若於餘五中最勝故也。
須菩提忍辱波羅蜜如來說非忍辱波羅蜜。
述曰。世親云。上來大文第二段竟。自下第三段文第四校量。于中初釋疑。次正校量。釋疑中有三。一者於前捨身命以生疑。謂有疑曰。向說彼身苦以彼捨身苦身而果報福是劣。若爾依此法門受持演說諸菩薩行苦行。彼苦行亦是苦果。云何此法門不成苦果。此意云。前說捨身命苦還得苦果身得福即劣。若爾者菩薩為此法門故行諸苦行亦感苦身果。何福即勝。謂如薩陀波侖菩薩。于曇無竭菩薩所。求般若波羅蜜故打骨出髓而行供養。是苦得福應少。今答意。若為慧行而捨身得福即多。若雖捨身不行慧行求菩提者。生死因故其福下劣也。就此文中大文有四。一者正破前疑。二者指事以顯。三者菩薩應離一切已下引初地菩薩為示無住理。四者菩薩為利益下勸益眾生住二空理。此初也。忍辱波羅蜜者。謂十方佛同得故或求慧行之忍辱也。如來說非者。
【現代漢語翻譯】 現代漢語譯本 非第一波羅蜜，是名為第一波羅蜜。
述曰：這是第二重讚歎解釋其殊勝之處。世親菩薩說：『如來說的第一波羅蜜，是指十方諸佛共同稱讚，能夠作為偉大的因緣，所以名為第一。』這顯示此經勝過其他經典。『非第一波羅蜜』，是指不是其他人所能得到的。因為無分別智證悟無我之理，只有十方諸佛才能證得，其他人無法證得。所以，『是名為第一波羅蜜』，唯有佛才能得到。無著菩薩解釋說：『第一波羅蜜，是指般若在其餘五種波羅蜜中最殊勝。』
須菩提，忍辱波羅蜜（Kshanti Paramita，忍耐和寬容的完美），如來說非忍辱波羅蜜。
述曰：世親菩薩說：『上面一大段文字，第二部分結束。從下面開始是第三段文字，第四次校量。』其中，首先是解釋疑惑，其次是正式校量。解釋疑惑中有三點：第一點是對於前面捨身命產生疑問。有人懷疑說：『前面說那個身體是苦的，因為捨棄身體的痛苦而得到的果報福德是低劣的。如果這樣，依照此法門受持演說，諸菩薩行苦行，那麼他們的苦行也是苦果。為什麼此法門不能成就苦果呢？』這個意思是說，前面說捨棄身命的痛苦，卻得到苦果之身，得到的福報就很低劣。如果這樣，菩薩爲了這個法門而行各種苦行，也會感得痛苦的身體作為果報，那麼什麼福報才是殊勝的呢？比如薩陀波侖菩薩（Sadāprarudita Bodhisattva），在曇無竭菩薩（Dharmodgata Bodhisattva）那裡，爲了求般若波羅蜜（Prajna Paramita，智慧的完美）的緣故，敲打骨頭，取出骨髓來進行供養。這樣的苦行得到的福報應該很少。』現在回答的意思是，如果爲了智慧而捨身，得到的福報就很多。如果雖然捨身，卻不行智慧之行來求菩提（Bodhi，覺悟），那麼因為是生死之因，所以他的福報就低劣。』就這段文字中，大的方面有四點：第一點是正面破除前面的疑惑；第二點是指示事例來顯明；第三點是『菩薩應離一切』以下，引用初地菩薩來顯示無住之理；第四點是『菩薩為利益』以下，勸勉利益眾生安住於二空之理。這是第一點。『忍辱波羅蜜』，是指十方諸佛共同證得，或者是指求慧行之忍辱。『如來說非』，是指...
【English Translation】 English version 'Not the First Pāramitā (Perfection), is named the First Pāramitā.'
Commentary: This is the second praise, explaining its superiority. Vasubandhu (世親) says: 'The First Pāramitā spoken of by the Tathāgata (如來) refers to the fact that all Buddhas in the ten directions praise it together, and it can serve as a great cause, hence it is named the First.' This shows that this sutra is superior to other sutras. 'Not the First Pāramitā' means that it cannot be attained by others. Because the non-discriminating wisdom (無分別智) realizes the principle of no-self (無我), only the Buddhas in the ten directions can realize it, and others cannot. Therefore, 'is named the First Pāramitā' can only be attained by the Buddha. Asanga (無著) explains: 'The First Pāramitā refers to the fact that Prajna (般若, wisdom) is the most superior among the other five pāramitās.'
'Subhuti (須菩提), the Kshanti Paramita (忍辱波羅蜜, Perfection of Patience), the Tathagata says is not the Kshanti Paramita.'
Commentary: Vasubandhu says: 'The second part of the above major text ends. From below begins the third part of the text, the fourth comparison.' Among them, first is the explanation of doubts, and second is the formal comparison. There are three points in explaining doubts: The first point is to raise doubts about the previous act of sacrificing body and life. Someone doubts and says: 'Earlier it was said that the body is suffering, and the merit and virtue obtained by sacrificing the suffering of the body is inferior. If so, according to this Dharma gate (法門), upholding and expounding it, all Bodhisattvas (菩薩) practice ascetic practices, then their ascetic practices are also suffering results. Why can't this Dharma gate achieve suffering results?' This means that earlier it was said that sacrificing the suffering of body and life, but obtaining a body of suffering, the merit obtained is very inferior. If so, Bodhisattvas practice various ascetic practices for the sake of this Dharma gate, and they will also feel a painful body as a result, then what merit is superior?' For example, Sadāprarudita Bodhisattva (薩陀波侖菩薩), at Dharmodgata Bodhisattva's (曇無竭菩薩) place, for the sake of seeking Prajna Paramita (般若波羅蜜, Perfection of Wisdom), he beat his bones and took out his marrow to make offerings. The merit obtained from such ascetic practices should be very little.' Now the answer means that if one sacrifices the body for the sake of wisdom, the merit obtained is very much. If one sacrifices the body but does not practice the practice of wisdom to seek Bodhi (菩提, enlightenment), then because it is the cause of birth and death, his merit is inferior.' In this text, there are four major aspects: The first point is to directly dispel the previous doubts; the second point is to indicate examples to clarify; the third point is 'Bodhisattvas should be free from everything' below, citing the Bodhisattvas of the first ground to show the principle of non-abiding; the fourth point is 'Bodhisattvas for the benefit' below, exhorting and benefiting sentient beings to abide in the principle of the two emptinesses. This is the first point. 'Kshanti Paramita' refers to the fact that all Buddhas in the ten directions have attained it together, or it refers to the patience of seeking the practice of wisdom. 'The Tathagata says is not' refers to...
非是餘人所得故或非求慧行故不名波羅蜜也。謂前說捨身命者非慧行故不名波羅蜜。故言說非忍辱也。
何以故須菩提如我昔為歌利王割截身體我于爾時無我相無人相無眾生相無壽者相何以故我于往昔節節支解時若有我相人相眾生相壽者相應生瞋恨。
述曰。此第二指事。于中初引昔一身。次引余多身。此初也。于中初明離相成忍。次反說舉成前。歌利王者亦云苦楚。多行楚毒故。謂如來往昔為忍辱仙人在山修道。其王將諸綵女入山遊獵。王倦而睡女等於仙人所求聞正法。王寤便看正見圍繞其仙。王便問仙汝何人也。乃至問云汝是離欲凡夫不。答言未離欲。王聞生恚便割截之。當無我相遂還如故。今引之也。
又念過去於五百世作忍辱仙人于爾所世無我相無人相無眾生相無壽者相。
述曰。此第二引余多身也。
是故須菩提菩薩應離一切相發阿耨多羅三藐三菩提心。
述曰。此第三引初地菩薩。得忍辱故名不住心。示不住生心義故也。于中初總示次別示。此初也。發心有五。一者種姓發心。謂地前。二者信發心。謂初三地相同世間修施戒忍故。三者明發心。謂四五六七地相同出世故。謂四地作菩提分觀相同預流。五地作四諦觀相同羅漢。六地作緣起觀相同緣覺。七地純無相觀正
【現代漢語翻譯】 現代漢語譯本：不是其他人所能做到，或者不是爲了追求智慧的修行，所以不稱為波羅蜜（pāramitā，到彼岸）。所說的前面捨棄身命，因為不是智慧的修行，所以不稱為波羅蜜。所以說不是忍辱（kṣānti，忍耐）。
什麼緣故呢？須菩提（Subhūti，空生），就像我過去被歌利王（Kali，暴虐之王）割截身體時，我那時沒有我相（ātma-saṃjñā，自我的概念），沒有人相（pudgala-saṃjñā，人的概念），沒有眾生相（sattva-saṃjñā，有情眾生的概念），沒有壽者相（jīva-saṃjñā，壽命的概念）。什麼緣故呢？我在往昔被一節節肢解時，如果我有我相、人相、眾生相、壽者相，就應該會產生瞋恨（dveṣa，嗔怒）。
述曰：這是第二段指明事例。其中先引用過去一身的例子，再引用其他多身的例子。這是第一部分。其中先說明離相成就忍辱，然後反過來說明成就前面所說的。歌利王也叫做苦楚，因為他經常施加楚毒。意思是如來（Tathāgata，如來）往昔作為忍辱仙人在山中修行。國王帶著眾多彩女入山遊獵。國王疲倦睡著了，綵女們到仙人那裡請求聽聞正法。國王醒來看到仙人被綵女圍繞。國王便問仙人：『你是什麼人？』乃至問：『你是離欲的凡夫嗎？』仙人回答說：『沒有離欲。』國王聽了產生嗔恚，便割截仙人的身體。當時仙人沒有我相，所以身體恢復如初。現在引用這個例子。
又憶念過去在五百世中作忍辱仙人，在那許多世中沒有我相、沒有人相、沒有眾生相、沒有壽者相。
述曰：這是第二部分，引用其他多身的例子。
是故，須菩提，菩薩（Bodhisattva，菩薩）應該遠離一切相，發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。
述曰：這是第三部分，引用初地菩薩。因為得到忍辱，所以叫做不住心。顯示不住心而生心的意義。其中先總的指示，然後分別指示。這是第一部分。發心有五種：一是種姓發心，指十地之前；二是信發心，指初地到三地，與世間修行佈施、持戒、忍辱相同；三是明發心，指四地到七地，與出世間法相同。四地修菩提分觀，與預流果相同；五地修四諦觀，與阿羅漢相同；六地修緣起觀，與緣覺相同；七地純粹是無相觀。
【English Translation】 English version: It is not called pāramitā (perfection, reaching the other shore) because it is not attainable by others or because it is not the practice of wisdom. The aforementioned giving up of one's life is not called pāramitā because it is not the practice of wisdom. Therefore, it is said that it is not kṣānti (patience).
Why is that? Subhūti, just as when I was formerly dismembered by King Kali (a cruel king), at that time I had no ātma-saṃjñā (perception of self), no pudgala-saṃjñā (perception of person), no sattva-saṃjñā (perception of sentient being), and no jīva-saṃjñā (perception of life). Why is that? If I had a perception of self, a perception of person, a perception of sentient being, or a perception of life when I was being dismembered limb by limb in the past, I would have given rise to dveṣa (hatred).
Commentary: This is the second section pointing out examples. Among them, first, an example of one past life is cited, and then examples of other multiple lives are cited. This is the first part. Among them, first, it is explained that being free from characteristics accomplishes patience, and then it is said in reverse to accomplish what was said before. King Kali is also called 'bitter suffering' because he often inflicted bitter poisons. It means that the Tathāgata in the past was a patient ascetic practicing the Way in the mountains. The king brought many colorful women into the mountains for hunting. The king became tired and fell asleep, and the women went to the ascetic to request to hear the true Dharma. The king woke up and saw the ascetic surrounded by the women. The king then asked the ascetic, 'Who are you?' and even asked, 'Are you a common person who is free from desire?' The ascetic replied, 'I am not free from desire.' The king heard this and became angry, and then dismembered the ascetic's body. At that time, the ascetic had no perception of self, so his body was restored to its original state. This example is now cited.
Moreover, I recall that in the past, in five hundred lifetimes, I was a patient ascetic, and in those many lifetimes, I had no perception of self, no perception of person, no perception of sentient being, and no perception of life.
Commentary: This is the second part, citing examples of other multiple lives.
Therefore, Subhūti, a Bodhisattva should be free from all characteristics and generate the anuttarā-samyak-saṃbodhi-citta (mind of unsurpassed, complete, and perfect enlightenment).
Commentary: This is the third part, citing the Bodhisattva of the first ground. Because of obtaining patience, it is called 'non-abiding mind'. It shows the meaning of generating the mind without abiding. Among them, first, there is a general indication, and then there is a separate indication. This is the first part. There are five types of generating the mind: first, generating the mind by lineage, referring to before the ten grounds; second, generating the mind by faith, referring to the first to third grounds, which are the same as practicing giving, morality, and patience in the world; third, generating the mind by understanding, referring to the fourth to seventh grounds, which are the same as supramundane dharmas. The fourth ground cultivates the contemplation of the limbs of enlightenment, which is the same as a stream-enterer; the fifth ground cultivates the contemplation of the Four Noble Truths, which is the same as an Arhat; the sixth ground cultivates the contemplation of dependent origination, which is the same as a Pratyekabuddha; the seventh ground is purely the contemplation of no characteristics.
是菩薩也。四者不退發心。謂八九十地。五者無上發心。謂佛地。亦云五種菩提。謂名種姓菩提等。今言發心者謂信發心。即初地菩薩內觀真如無住理故名為不住生心也。
不應住色生心不應住聲香味觸法生心。
述曰。此第二別示。于住之中初令不住于相。次令住無相。次釋所由。后總結。此初也。謂住色等生心者。便是有住即著我人故不應住也。
應生無住心也。
述曰。此第二令住無相也。謂觀無相名為無住。要證此理方滅我人也。
若心有住即為非住。
述曰。此第三釋上所由也。謂若住色等生心者便為非真住故也。
是故佛說菩薩心不應住色佈施。
述曰。此第四總結也。
須菩提菩薩為利益一切眾生應如是佈施。
述曰。此大文第四除疑示理也。于中初令行無住施。次正破其疑。次別釋道理也。謂有疑曰。前言不住生心者。云何為利眾生修行而不名住于眾生事。為斷此疑故有此文。
如來說一切諸相即是非相。
述曰。此第二別顯道理。于中初明法空次明人空。此初也。說一切諸相者謂虛妄相。即是非相者謂無實相。虛妄本空故。
又說一切眾生即非眾生者。
述曰。此顯生空也。說一切眾生者謂所執實眾生。
【現代漢語翻譯】 現代漢語譯本：是菩薩的境界。四者是不退轉的發心，指的是第八地、第九地和第十地菩薩。五者是無上的發心，指的是佛的果位。也可以說是五種菩提，包括名種姓菩提等。現在所說的發心，指的是信心的發心，也就是初地菩薩內觀真如，了達無住的道理，因此稱為不住生心。
不應該執著於色（rūpa，物質、形色）而生心，不應該執著于聲（śabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparśa，觸覺）、法（dharma，事物、規律）而生心。
述曰：這是第二部分，分別指示。在『住』（sthita，執著）之中，首先要不執著于相（lakṣaṇa，表象），然後要安住于無相（animitta，沒有表象），接著解釋原因，最後總結。這是第一點。所謂執著於色等而生心，就是有所執著，也就是執著於我（ātman，自我）、人（pudgala，補特伽羅，個體）等，所以不應該執著。
應該生起無住的心。
述曰：這是第二點，使人安住于無相。所謂觀察無相，就叫做無住。必須要證悟這個道理，才能滅除我、人等執著。
如果心有所執著，那就是非真住。
述曰：這是第三點，解釋上述的原因。所謂如果執著於色等而生心，那就是非真正的安住。
所以佛說，菩薩的心不應該執著於色而行佈施（dāna，給予、施捨）。
述曰：這是第四點，總結。
須菩提（Subhūti，佛陀的弟子），菩薩爲了利益一切眾生，應該這樣行佈施。
述曰：這是大段的第四部分，消除疑惑，揭示道理。其中首先要實行無住的佈施，然後正面破除疑惑，接著分別解釋道理。有人疑惑說：前面說不住生心，那麼如何爲了利益眾生而修行，卻又不名為執著于眾生之事呢？爲了斷除這個疑惑，所以有這段經文。
如來（Tathāgata，佛陀的稱號）說一切諸相，即是非相。
述曰：這是第二點，分別顯示道理。其中首先闡明法空（dharma-śūnyatā，諸法皆空），然後闡明人空（pudgala-śūnyatā，人我皆空）。這是第一點。說一切諸相，指的是虛妄的相。即是非相，指的是沒有真實的相。虛妄的本質本來就是空。
又說一切眾生，即非眾生。
述曰：這是顯示眾生空。說一切眾生，指的是所執著的真實的眾生。
【English Translation】 English version: This is the state of a Bodhisattva. The fourth is the irreversible resolve for enlightenment, referring to the Bodhisattvas of the eighth, ninth, and tenth Bhumis (Bhumis, stages of the Bodhisattva path). The fifth is the unsurpassed resolve for enlightenment, referring to the state of Buddhahood. It can also be said to be the five types of Bodhi (Bodhi, enlightenment), including name, lineage Bodhi, etc. The 'arising of the mind' mentioned now refers to the arising of the mind of faith, which is that the Bodhisattva of the first Bhumi inwardly contemplates Suchness (Tathātā, suchness, thusness), understanding the principle of non-abiding, hence it is called 'non-abiding mind'.
One should not abide in form (rūpa, material form) to produce a mind; one should not abide in sound (śabda, sound), smell (gandha, odor), taste (rasa, flavor), touch (sparśa, tactile sensation), or dharma (dharma, phenomena, law) to produce a mind.
Commentary: This is the second part, separately instructing. Among 'abiding' (sthita, attachment), first, one should not be attached to characteristics (lakṣaṇa, characteristics); then, one should abide in non-characteristics (animitta, absence of characteristics); then, explain the reason; and finally, summarize. This is the first point. To abide in form, etc., to produce a mind is to have attachment, which is to be attached to self (ātman, self), person (pudgala, individual), etc., so one should not abide.
One should produce a mind that does not abide.
Commentary: This is the second point, causing one to abide in non-characteristics. To contemplate non-characteristics is called non-abiding. One must realize this principle to extinguish attachments to self, person, etc.
If the mind has attachment, then it is not true abiding.
Commentary: This is the third point, explaining the above reason. If one abides in form, etc., to produce a mind, then it is not true abiding.
Therefore, the Buddha said that a Bodhisattva's mind should not abide in form when giving (dāna, giving, charity).
Commentary: This is the fourth point, summarizing.
Subhūti (Subhūti, a disciple of the Buddha), a Bodhisattva, for the benefit of all sentient beings, should give in this way.
Commentary: This is the fourth part of the major section, eliminating doubts and revealing the principle. Among them, first, one should practice giving without abiding; then, directly refute the doubt; then, separately explain the reason. Someone may doubt: Earlier, it was said to produce a mind without abiding, so how can one cultivate for the benefit of sentient beings without being called attached to the affairs of sentient beings? To eliminate this doubt, this passage exists.
The Tathāgata (Tathāgata, title of the Buddha) said that all characteristics are non-characteristics.
Commentary: This is the second point, separately revealing the principle. Among them, first, explain the emptiness of dharmas (dharma-śūnyatā, emptiness of all phenomena), then explain the emptiness of persons (pudgala-śūnyatā, emptiness of self). This is the first point. To say all characteristics refers to illusory characteristics. To say non-characteristics refers to the absence of real characteristics. The nature of illusion is originally empty.
Also, it is said that all sentient beings are non-sentient beings.
Commentary: This reveals the emptiness of sentient beings. To say all sentient beings refers to the real sentient beings that are clung to.
則非眾生者非實有眾生也。或復翻此釋應知。上來依世親釋第一疑竟。依無著者。經言如來說忍辱波羅蜜下第十三為忍苦故。即是離障住處中第九為離不能忍苦故。謂餘人不能忍發勤苦行此般若波羅蜜者。如來引己昔事令能忍苦離不忍障也。就此文中有二。初明三種忍以離不忍苦障。次須菩提菩薩應離一切相下明不忍因緣者有三種苦。前中有三。一者明能忍。謂達法無我。如經如來說忍辱波羅蜜故。二者明忍相。謂他於己起惡等時。由無有我等相故不生瞋想。亦不于忍辱波羅蜜中生有想。于非波羅蜜中不生無想。如經如我昔為歌利王割截身體我于爾時無有我等相。三者種類忍。謂極苦忍相續苦忍。如經如我昔為歌利王割截身體及言我念過去五百世中作忍辱仙人等。就第二不忍因緣有三。一者流轉苦忍。謂由不忍故即流轉生死。為對治此故令離一切相發無上心。若住色等則于流轉苦中疲乏故菩提心不生故。如經言是故須菩提菩薩應離一切相發心等。二者對眾生相違苦忍。如經如是菩薩為利益一切眾生應如是佈施等。謂既為眾生行無住施。云何于彼應生瞋也。三者顯示乏受用苦忍因緣對治。如經須菩提若菩薩心住於法而行佈施等。謂若著于果報等施即便於取用而有乏少。若行無住佈施舉事虛空珍寶無量也。
須菩提
【現代漢語翻譯】 現代漢語譯本： 如果不是眾生，那就不是真實存在的眾生。或者也可以反過來解釋。以上是依據世親的解釋，解答了第一個疑問。依據無著的解釋，《經》中說，如來說忍辱波羅蜜，下面第十三是『爲了忍受苦難』，也就是離障住處中的第九『爲了遠離不能忍受苦難』。意思是說，其他人不能忍受發起勤苦的修行，修持這般若波羅蜜時，如來引用自己過去的事情，使他們能夠忍受苦難，遠離不能忍受的障礙。這段文字中有兩層含義。首先闡明三種忍，以遠離不能忍受苦難的障礙。其次，須菩提菩薩應當遠離一切相，下面闡明不能忍受的因緣有三種苦。 前面闡明三種忍。第一是闡明能忍，即通達法無我。如《經》中所說，如來說忍辱波羅蜜。第二是闡明忍的相狀，即當他人對自己產生惡意等情況時，由於沒有我等相，所以不產生嗔恨的想法，也不在忍辱波羅蜜中產生『有』的想法，在非波羅蜜中不產生『無』的想法。如《經》中所說，如我過去被歌利王割截身體時，我當時沒有我等相。第三是種類忍，即極苦忍和相續苦忍。如《經》中所說，如我過去被歌利王割截身體，以及說我回憶過去五百世中作為忍辱仙人等。 關於第二點，不能忍受的因緣有三種。第一是流轉苦忍，即由於不能忍受，就會流轉生死。爲了對治這種情況，所以要遠離一切相，發起無上菩提心。如果執著於色等，就會在流轉的苦難中疲憊，所以菩提心不會產生。如《經》中所說，因此須菩提，菩薩應當遠離一切相，發起菩提心等。第二是對眾生相違的苦忍。如《經》中所說，如此菩薩爲了利益一切眾生，應當如此佈施等。意思是說，既然爲了眾生行無住施，怎麼能對他們產生嗔恨呢？第三是顯示缺乏受用苦忍的因緣對治。如《經》中所說，須菩提，如果菩薩心執著於法而行佈施等。意思是說，如果執著于果報等佈施，那麼在取用方面就會有所缺乏。如果行無住佈施，那麼所舉之事就像虛空一樣，珍寶無量。 須菩提（Subhuti)
【English Translation】 English version: If it is not sentient beings, then it is not truly existing sentient beings. Or, this explanation can be reversed. The above is based on Vasubandhu's explanation, answering the first doubt. According to Asanga, the Sutra says, 'The Tathagata speaks of the Paramita of Patience,' and the thirteenth below is 'for enduring suffering,' which is the ninth in the Abode of Separation from Obstacles, 'for separating from the inability to endure suffering.' This means that when others cannot endure initiating diligent practice and cultivating this Prajna Paramita, the Tathagata cites his past events to enable them to endure suffering and separate from the obstacle of not being able to endure. There are two meanings in this passage. First, it clarifies the three types of patience to separate from the obstacle of not being able to endure suffering. Second, 'Subhuti, Bodhisattvas should separate from all forms,' which clarifies that there are three types of suffering as the causes and conditions for not being able to endure. The first part clarifies the three types of patience. The first is to clarify the ability to endure, which is to understand the non-self of phenomena. As the Sutra says, 'The Tathagata speaks of the Paramita of Patience.' The second is to clarify the characteristics of patience, which is that when others generate malice towards oneself, one does not generate thoughts of anger because there is no self, and one does not generate thoughts of 'existence' in the Paramita of Patience, and one does not generate thoughts of 'non-existence' in non-Paramitas. As the Sutra says, 'When I was cut apart by King Kalinga in the past, I had no self at that time.' The third is the types of patience, which are extreme suffering patience and continuous suffering patience. As the Sutra says, 'When I was cut apart by King Kalinga in the past,' and 'I remember that in the past five hundred lifetimes I was a Kshanti Rishi (sage of patience)'. Regarding the second point, there are three causes and conditions for not being able to endure. The first is the patience of the suffering of transmigration, which is that due to not being able to endure, one will transmigrate through birth and death. In order to counteract this situation, one must separate from all forms and generate the unsurpassed Bodhicitta (mind of enlightenment). If one is attached to form, etc., one will be exhausted in the suffering of transmigration, so Bodhicitta will not arise. As the Sutra says, 'Therefore, Subhuti, Bodhisattvas should separate from all forms and generate Bodhicitta, etc.' The second is the patience of suffering that is contrary to sentient beings. As the Sutra says, 'Thus, Bodhisattvas, in order to benefit all sentient beings, should give in this way, etc.' This means that since one practices non-abiding giving for the sake of sentient beings, how can one generate anger towards them? The third is to show the causes and conditions for the lack of enjoyment of suffering patience. As the Sutra says, 'Subhuti, if a Bodhisattva's mind is attached to phenomena and practices giving, etc.' This means that if one is attached to giving for the sake of rewards, then there will be a lack in terms of taking and using. If one practices non-abiding giving, then the matter at hand is like the empty sky, with immeasurable treasures. Subhuti (one of the principal disciples of the Buddha)
如來是真語者實語者如語者不誑語者不異語者。
述曰。依世親釋此破第二疑也。謂有疑曰。向說無相因得無相果。于證果中無道。云何彼于果能作因。此文意云。所證法既無相空寂無住等行雲何能作因耶。為斷此疑故也。此文有二。初明不妄語次遣外執。此初也。論云。以如來如實智不妄語佛菩提及小乘大乘受記之事皆不妄說。以是四境故次第說四語。今此經中加不誑語也。無著云。此何所顯示。欲令信如來故能忍。于中真語者為顯世諦相故。實語者為顯世諦修行有煩惱及清凈相故。于中實者此行煩惱此行清凈故。如語者為第一義諦相故。不異語者為第一義諦修行有煩惱及清凈相故。說此真語也。此意總云。如來三界獨尊天人師既為法界主。作五趣醫脫屣在家之上飾。棄捨輪王之大祚。道成正覺所欲皆成。既不規名利。復不求安樂。何忽有妄語乎。
須菩提如來所得法此法無實無虛。
述曰。此第二遣外執也。如來所得法者謂所證理。無實者謂不可如言而取實。無虛者亦不可離言而別求。由不虛故依佛教修學。由不實故離妄想而證真也。謂凡夫妄想所執無有故不實。如來無妄想說故不虛也。
須菩提若菩薩心住於法而行佈施如人入闇則無所見若菩薩心不住法而行佈施如人有目日光明照見種
【現代漢語翻譯】 現代漢語譯本： 如來是說真話的人，說實話的人，說如如之語的人，不說謊的人，不說與真理相異之語的人。
述曰：依據世親的解釋，這是爲了破除第二種疑惑。有人疑惑說：『之前說無相是因，才能得到無相的果。但在證果的過程中沒有道路，他怎麼能以果作為因呢？』這段文字的意思是說，所證悟的法既然是無相、空寂、無住等狀態，怎麼能作為因呢？爲了斷除這種疑惑。 這段文字分為兩部分。首先說明不妄語，其次遣除外道的執著。這是第一部分。論中說：『因為如來以如實的智慧不說妄語，佛的菩提以及小乘、大乘的授記之事，都不妄說。』因為這四種境界，所以依次說四種語。現在這部經中增加了『不誑語』。無著說：『這顯示了什麼？想要使人相信如來，所以能夠忍受。』其中，『真語者』是爲了顯示世俗諦的相；『實語者』是爲了顯示世俗諦的修行有煩惱和清凈的相，其中『實』是指這種修行有煩惱，那種修行是清凈的；『如語者』是爲了顯示第一義諦的相；『不異語者』是爲了顯示第一義諦的修行有煩惱和清凈的相。』這就是說真語。 這段話總的意思是說，如來是三界獨尊的天人師，既是法界之主，又是五趣的醫生，脫下在家時的華麗裝飾，捨棄了輪王的大位，成就正覺，所想的都能實現。既不圖名利，又不求安樂，怎麼會說妄語呢？
須菩提，如來所證得的法，此法既不是真實的，也不是虛假的。
述曰：這是第二部分，遣除外道的執著。如來所證得的法，是指所證悟的真理。『無實』是指不可按照言語去執取為實有。『無虛』是指也不可離開言語而另外去尋求。因為不虛假，所以依據佛教修學。因為不真實，所以離開妄想而證悟真理。凡夫的妄想所執著的事物是沒有的，所以不真實。如來說法沒有妄想，所以不虛假。
須菩提，如果菩薩心住在法上而行佈施，就像人在黑暗中行走，什麼也看不見；如果菩薩心不住在法上而行佈施，就像人有眼睛，在日光照耀下，能看見各種事物。
【English Translation】 English version: The Tathagata is one who speaks truthfully, one who speaks factually, one who speaks accordingly, one who does not deceive, and one who does not speak differently from the truth (Tathagata: 'Thus Gone One', a title for the Buddha).
Commentary: According to Vasubandhu's (a famous Buddhist philosopher) explanation, this is to dispel the second doubt. Some may doubt and say: 'Previously it was said that the absence of characteristics is the cause for obtaining the fruit of the absence of characteristics. But there is no path in the process of attaining the fruit, so how can he use the fruit as the cause?' The meaning of this passage is that since the Dharma (teachings, law) that is realized is without characteristics, empty, tranquil, and without abiding, how can it be the cause? This is to dispel this doubt. This passage has two parts. The first explains not speaking falsely, and the second dispels external attachments. This is the first part. The treatise says: 'Because the Tathagata does not speak falsely with true and real wisdom, the Buddha's Bodhi (enlightenment) and the predictions of the Small Vehicle and the Great Vehicle are not spoken falsely.' Because of these four realms, the four kinds of speech are spoken in order. Now this sutra adds 'does not deceive'. Asanga (another famous Buddhist philosopher) says: 'What does this show? It is to make people believe in the Tathagata, so they can endure.' Among them, 'one who speaks truthfully' is to show the aspect of conventional truth; 'one who speaks factually' is to show that the practice of conventional truth has the aspects of affliction and purity, where 'factual' means that this practice has affliction and that practice is pure; 'one who speaks accordingly' is to show the aspect of the ultimate truth; 'one who does not speak differently from the truth' is to show that the practice of the ultimate truth has the aspects of affliction and purity.' This is to speak the true speech. The general meaning of this passage is that the Tathagata is the uniquely honored teacher of gods and humans in the three realms, the master of the Dharma realm, and the doctor of the five destinies. He took off the splendid decorations of his home life, abandoned the great position of a wheel-turning king, and achieved perfect enlightenment, so that everything he desired could be achieved. Since he does not seek fame and fortune, nor does he seek comfort, how could he speak falsely?
Subhuti (one of the principal disciples of the Buddha), the Dharma that the Tathagata has attained is neither real nor unreal.
Commentary: This is the second part, dispelling external attachments. The Dharma that the Tathagata has attained refers to the truth that has been realized. 'Not real' means that it cannot be grasped as real according to words. 'Not unreal' means that it cannot be sought separately from words. Because it is not unreal, one studies and practices according to the Buddha's teachings. Because it is not real, one leaves behind delusional thoughts and realizes the truth. The things that ordinary people cling to with delusional thoughts do not exist, so they are not real. The Tathagata's teachings do not have delusional thoughts, so they are not unreal.
Subhuti, if a Bodhisattva's (a person who is on the path to Buddhahood) mind dwells on Dharma while giving alms, it is like a person entering darkness and seeing nothing; if a Bodhisattva's mind does not dwell on Dharma while giving alms, it is like a person with eyes, seeing all kinds of things in the light of the sun.
種色。
述曰。世親釋云此破第三疑也。謂有疑曰。若聖人以無為真如得名。彼真如一切時處有。云何不住心。得佛菩提則非不住。若一切時處實有真如。何故有人能得有不得者。為斷此疑故說入闇等喻。于中有二。初明住事為生死因。次彰不住為出世業。此初也。偈云。時及處實有。而不得真如。無智以住法。餘者有智得。此意云。真雖一切時處實有。由無智以心住法故不解出離。猶如入闇不知我何所趣。而不得之得者翻此說。無著釋云。此為顯示第三乏受用苦忍因緣對治也。
須菩提當來之世若有善男子善女人能於此經受持讀誦則為如來以佛智慧悉知是人悉見是人皆得成就無量無邊功德。
述曰。世親云就第三段第四校量中。上來別破三疑竟。自下第二正校量中。初校勝劣次以要言之下釋所以。前中有二。初明行三種行功德至多。次舉事校量。此初也。三種行謂一者受二者持三讀誦。無著云。自下第十四為離寂靜味即十二離障中第十為離闕少智資糧故。謂有耽禪定不肯聽聞而修智慧。為闕少智資糧。今令受持讀誦發生智慧故方得菩提。定是福門故但能助道也。就此之中文有其五。謂顯示與法相應有五種勝功德。一者如來憶念親近。如經受持讀誦修行則為如來以佛智慧等。二者攝福德。如經皆得
【現代漢語翻譯】 種色。
述曰。世親釋云此破第三疑也。謂有疑曰。若聖人以無為真如（Tathata，事物的真實本性）得名。彼真如一切時處有。云何不住心。得佛菩提則非不住。若一切時處實有真如。何故有人能得有不得者。為斷此疑故說入闇等喻。于中有二。初明住事為生死因。次彰不住為出世業。此初也。偈云。時及處實有。而不得真如。無智以住法。餘者有智得。此意云。真雖一切時處實有。由無智以心住法故不解出離。猶如入闇不知我何所趣。而不得之得者翻此說。無著釋云。此為顯示第三乏受用苦忍因緣對治也。
須菩提（Subhuti，佛陀的十大弟子之一）當來之世若有善男子善女人能於此經受持讀誦則為如來（Tathagata，如來）以佛智慧悉知是人悉見是人皆得成就無量無邊功德。
述曰。世親云就第三段第四校量中。上來別破三疑竟。自下第二正校量中。初校勝劣次以要言之下釋所以。前中有二。初明行三種行功德至多。次舉事校量。此初也。三種行謂一者受二者持三讀誦。無著云。自下第十四為離寂靜味即十二離障中第十為離闕少智資糧故。謂有耽禪定不肯聽聞而修智慧。為闕少智資糧。今令受持讀誦發生智慧故方得菩提。定是福門故但能助道也。就此之中文有其五。謂顯示與法相應有五種勝功德。一者如來憶念親近。如經受持讀誦修行則為如來以佛智慧等。二者攝福德。如經皆得
【English Translation】 Form and Color.
Commentary: Vasubandhu (世親) explains that this refutes the third doubt. The doubt is: 'If the sage is named by 'non-being' as the True Thusness (Tathata), and that True Thusness exists at all times and places, how can one not abide in the mind and attain Buddha's Bodhi, which is non-abiding? If True Thusness truly exists at all times and places, why can some attain it while others cannot?' To dispel this doubt, metaphors such as entering darkness are used. There are two parts: first, clarifying that abiding in things is the cause of birth and death; second, demonstrating that non-abiding is the work of transcending the world. This is the first part. The verse says: 'Time and place truly exist, yet one cannot attain True Thusness. The ignorant abide in the Dharma, while the wise attain it.' The meaning is: Although the truth truly exists at all times and places, due to ignorance and the mind abiding in the Dharma, one cannot understand liberation, like entering darkness and not knowing where to go. Those who attain it do the opposite. Asanga (無著) explains that this is to show the countermeasure for the third deficiency, the cause of suffering and endurance.
'Subhuti (須菩提), in the future, if there are good men and good women who can receive, uphold, read, and recite this Sutra, then the Tathagata (如來) will know all these people with Buddha's wisdom, see all these people, and all will attain immeasurable and boundless merits.'
Commentary: Vasubandhu (世親) says that in the fourth comparison of the third section, the three doubts have been refuted separately above. From below, in the second correct comparison, the superiority and inferiority are compared first, and then the reason is explained with essential words. There are two parts in the former: first, clarifying that performing the three types of practice has the most merit; second, giving examples for comparison. This is the first part. The three types of practice are: first, receiving; second, upholding; third, reading and reciting. Asanga (無著) says that from the fourteenth section onwards, to be free from the taste of solitude, which is the tenth of the twelve obstacles, is to be free from the lack of wisdom resources. It means that some are addicted to meditation and unwilling to listen and cultivate wisdom, thus lacking wisdom resources. Now, receiving, upholding, reading, and reciting are encouraged to generate wisdom, so that Bodhi can be attained. Samadhi is the gate of blessings, so it can only assist the path. There are five meanings in this section, which are to show that there are five kinds of excellent merits corresponding to the Dharma. First, the Tathagata remembers and is close. As in the Sutra, receiving, upholding, reading, and reciting and practicing, then the Tathagata will use Buddha's wisdom, etc. Second, gathering merits. As in the Sutra, all will attain
成就無量無邊功德聚等。三者讚歎法及修行。如經以要言之是經有不可思議等。四者天等供養。如經在在處處若有此經等。五者滅罪。如經受持讀誦此經為人輕賤乃至當得等故。此則初文也。謂要受持讀誦此經者。是正報菩提之因真法供養。所有世間財寶供養如來所不能及。由如是故如來恒以佛智悉知是人。恒以佛眼悉見是人。親近憶念是人也。
須菩提若有善男子善女人初日分以恒河沙等身佈施中日分復以恒河沙等身佈施後日分亦以恒河沙等身佈施如是無量百千萬億劫以身佈施若復有人聞此經典信心不逆其福勝彼何況書寫受持讀誦為人解說。
述曰。世親釋云此舉事校量也。于中初明施命至多。次顯信經福勝。日以三時捨身者假設有斯也。信心不逆者。謂若有人聞此經典。雖未能受持讀誦。但生凈信隨喜功德比前其福過彼。何以故然也。謂于生死中雖捨身命。終無能契菩提法身。一生信心雖亦未生慧解。然由信故因即聽聞生長智慧定當成佛。其福即多也。已生隨順之意故。
須菩提以要言之是經有不可思議不可稱量無邊功德如來為發大乘者說為發最上乘者說。
述曰。世親云自下釋二釋所以。中有六複次。一者示現希聞而能生信法故。謂大機能入小機不能。如經以要言之等。二者示現受持
【現代漢語翻譯】 成就無量無邊功德聚集等等。第三是讚歎佛法及修行。如經文用簡要的語言說，這部經有不可思議等等的功德。第四是天人等等的供養。如經文所說，在任何地方，如果存在這部經等等。第五是滅除罪業。如經文所說，受持讀誦這部經的人，即使被人輕賤，最終也能獲得相應的果報等等。這就是第一部分的內容。意思是說，要受持讀誦這部經的人，才是真正以正報之身種下菩提之因，才是真正的佛法供養。所有世間的財寶供養，都無法與此相比。正因為如此，如來總是以佛的智慧完全瞭解這個人，總是以佛的眼睛完全看見這個人，親近憶念這個人。
須菩提，如果有善男子善女人，在初日分（一天的開始）用像恒河沙一樣多的身體佈施，中午時分又用像恒河沙一樣多的身體佈施，下午時分也用像恒河沙一樣多的身體佈施，這樣經過無量百千萬億劫用身體佈施。如果有人聽聞這部經典，生起信心而不違逆，他的福德勝過前者，更何況是書寫、受持、讀誦、為他人解說。
世親（Vasubandhu）的解釋說，這是舉例比較。其中首先說明佈施生命是極多的。其次顯示相信經典的福德殊勝。一天用三個時段捨身，這只是假設的情況。信心不違逆，是指如果有人聽聞這部經典，即使不能受持讀誦，但生起清凈的信心，隨喜功德，他的福德也超過前者。為什麼會這樣呢？因為在生死輪迴中，即使捨棄身命，最終也無法契合菩提法身。一生信心雖然還沒有生起智慧理解，但因為信心的緣故，因此聽聞佛法，增長智慧，必定能夠成佛，他的福德就很多。因為已經生起了隨順佛法的意念。
須菩提，總而言之，這部經有不可思議、不可稱量、無邊無量的功德，如來是為發大乘心的人說的，是為發最上乘心的人說的。
世親（Vasubandhu）說，下面解釋這兩個『所以』。其中有六個『複次』。第一，顯示這部經很難聽聞，但能使人生起信心。大根器的人能夠領悟，小根器的人不能。如經文所說，『總而言之』等等。第二，顯示受持
【English Translation】 Achieving immeasurable and boundless accumulations of merit, and so on. The third is praising the Dharma and practice. As the sutra says in concise terms, this sutra has inconceivable merits, and so on. The fourth is the offerings from devas (gods) and others. As the sutra says, wherever this sutra is present, and so on. The fifth is the eradication of sins. As the sutra says, those who uphold, recite, and chant this sutra, even if they are despised by others, will eventually attain the corresponding results, and so on. This is the first part. It means that those who uphold, recite, and chant this sutra are truly planting the seeds of Bodhi (enlightenment) with their righteous retribution body, and it is a true Dharma offering. All worldly treasures offered are incomparable to this. Because of this, the Tathagata (Buddha), with his Buddha wisdom, always fully knows this person, always fully sees this person with his Buddha eyes, and is close to and mindful of this person.
'Subhuti (one of the principal disciples of the Buddha), if there are good men and good women who, in the first part of the day, give away as many bodies as there are sands in the Ganges River, and in the middle part of the day, again give away as many bodies as there are sands in the Ganges River, and in the last part of the day, also give away as many bodies as there are sands in the Ganges River, and do so for countless hundreds of thousands of millions of kalpas (eons), if there is someone who hears this sutra and generates faith without opposition, their merit surpasses the former, how much more so if they write, uphold, recite, chant, and explain it to others.'
Vasubandhu (an influential Buddhist monk and scholar) explains that this is an example for comparison. Among them, it first clarifies that giving away life is extremely great. Secondly, it shows that the merit of believing in the sutra is superior. Giving away the body in three periods of the day is just a hypothetical situation. 'Faith without opposition' means that if someone hears this sutra, even if they cannot uphold, recite, and chant it, but generate pure faith and rejoice in the merit, their merit surpasses the former. Why is this so? Because in the cycle of birth and death, even if one gives up their life, they will ultimately not be able to attain the Bodhi Dharmakaya (Dharma body of enlightenment). Although a lifetime of faith has not yet generated wisdom and understanding, because of faith, they will hear the Dharma, increase wisdom, and surely become a Buddha, so their merit is great. Because they have already generated the intention to follow the Dharma.
'Subhuti (one of the principal disciples of the Buddha), in short, this sutra has inconceivable, immeasurable, and boundless merits. The Tathagata (Buddha) speaks it for those who aspire to the Mahayana (Great Vehicle), and for those who aspire to the Supreme Vehicle.'
Vasubandhu (an influential Buddhist monk and scholar) says that the following explains these two 'reasons'. Among them, there are six 'furthermore'. First, it shows that this sutra is difficult to hear, but it can cause people to generate faith. Those with great capacity can understand it, while those with small capacity cannot. As the sutra says, 'In short', and so on. Second, it shows upholding
真妙法故。謂受持妙法即是荷擔菩提。如經如是人等。三者示現是人必定成就無量功德。謂此經在處皆可尊重。如經在在處處等。四者示現遠離一切諸障故。謂轉障。如經受持讀誦此經若為人輕賤等。五者明速證佛菩提法。如經若復有人於後末世等。六者示現成就種種勢力得大妙果故。謂明經威勢。如經善女人於後末世等。就初中有二。初彰經德大次持誦福圓。此初也。不可思議者非情思之可議。不可稱量者非語言而可稱說。為大乘者說者謂定性大乘。為最上乘者說者。謂不定性大乘。謂亦有二乘性故。謂此妙法最極難量。小乘意樂下劣不能於此經而發趣。故云為發大乘者說也。無著云。就此贊法及修行之中有三。一者讚歎教法。二嘆修行者。三若樂小法者下雙明二種。此初嘆法也。為發大乘者說等者。成前不可思議等也。
若有人能受持讀誦廣為人說如來悉知是人悉見是人皆得成就不可量不可稱無有邊不可思議功德。
述曰。世親云此第二明持誦福圓也。謂由此法為大乘說故。有受持等者必獲無上菩提不可思議功德。故於彼生少信者便勝舍多身命也。無著云。就此第二嘆修行之中有三。初持誦等故佛所攝受。次明此人成就勝德。后明肩負菩提重擔。此初二文也。
如是人等則為荷擔如來阿耨多羅
【現代漢語翻譯】 現代漢語譯本：因為這是真正的妙法。意思是受持妙法就是承擔菩提。如經文所說『如是人等』。第三，顯示這個人必定成就無量的功德。意思是這部經所在之處都應該受到尊重。如經文所說『在在處處等』。第四，顯示遠離一切諸種障礙的緣故。意思是能夠轉化障礙。如經文所說『受持讀誦此經若為人輕賤等』。第五，闡明迅速證得佛菩提之法。如經文所說『若復有人於後末世等』。第六，顯示成就種種勢力，得到極大妙果的緣故。意思是闡明經文的威勢。如經文所說『善女人於後末世等』。在最初的部分中有兩點。首先彰顯經文的功德廣大，其次是受持讀誦的福德圓滿。這是最初的部分。『不可思議』是指非情思所能議論，『不可稱量』是指非語言所能稱說。『為大乘者說』是指為定性大乘根器的人說，『為最上乘者說』是指為不定性大乘根器的人說。意思是說，這部妙法最極難量，小乘的意樂下劣，不能對這部經產生興趣。所以說是為發大乘心的人說的。無著菩薩說，就此贊法及修行之中有三點：一是讚歎教法，二是讚歎修行者，三是『若樂小法者』以下，同時闡明兩種情況。這是最初的讚歎教法。『為發大乘者說等』，成就了前面所說的不可思議等含義。 『若有人能受持讀誦廣為人說，如來悉知是人，悉見是人，皆得成就不可量、不可稱、無有邊、不可思議功德。』 述曰：世親菩薩說，這是第二點，闡明受持讀誦的福德圓滿。因為這部法是為大乘根器的人說的，所以能夠受持等的人，必定獲得無上菩提的不可思議功德。因此，對於這部經產生少許信心，也勝過捨棄眾多的身命。無著菩薩說，就這第二點，讚歎修行之中有三點：首先是受持讀誦等，所以被佛所攝受；其次是闡明這個人成就殊勝的功德；最後是闡明肩負菩提的重擔。這是最初的兩段經文。 『如是人等，則為荷擔如來阿耨多羅（anuttara，無上）
【English Translation】 English version: Because this is the true and wonderful Dharma. It means that upholding the wonderful Dharma is to shoulder Bodhi. As the sutra says, 'Such people, etc.' Third, it shows that this person will surely achieve immeasurable merits. It means that this sutra should be respected wherever it is. As the sutra says, 'Everywhere, etc.' Fourth, it shows that one is far away from all kinds of obstacles. It means to transform obstacles. As the sutra says, 'If one upholds, reads, and recites this sutra and is despised by others, etc.' Fifth, it clarifies the method of quickly attaining Buddha's Bodhi. As the sutra says, 'If there is someone in the future, etc.' Sixth, it shows the achievement of various powers and the attainment of great and wonderful fruits. It means to clarify the power of the sutra. As the sutra says, 'Good woman in the future, etc.' There are two points in the initial part. First, it highlights the greatness of the sutra's merits, and second, the perfection of the merits of upholding and reciting it. This is the initial part. 'Inconceivable' means that it cannot be discussed by emotions and thoughts, and 'immeasurable' means that it cannot be described by language. 'Speaking for those of the Mahayana' refers to speaking for those with a fixed Mahayana nature, and 'speaking for those of the Supreme Vehicle' refers to speaking for those with an unfixed Mahayana nature. It means that this wonderful Dharma is extremely difficult to measure, and the aspirations of the Hinayana are inferior and cannot generate interest in this sutra. Therefore, it is said to be spoken for those who have developed the Mahayana mind. Asanga (無著) said that there are three points in praising the Dharma and practice: first, praising the teachings; second, praising the practitioners; and third, from 'If one delights in the small Dharma,' both situations are clarified. This is the initial praise of the Dharma. 'Speaking for those who have developed the Mahayana mind, etc.' fulfills the aforementioned meaning of inconceivable, etc. 'If someone can uphold, read, recite, and widely explain it to others, the Tathagata (如來) knows this person, sees this person, and all attain immeasurable, incalculable, boundless, and inconceivable merits.' Commentary: Vasubandhu (世親) said that this is the second point, clarifying the perfection of the merits of upholding and reciting. Because this Dharma is spoken for those of the Mahayana nature, those who can uphold it, etc., will surely obtain the inconceivable merits of unsurpassed Bodhi. Therefore, having a little faith in this sutra is better than giving up many lives. Asanga said that in this second point, there are three points in praising the practice: first, upholding and reciting, etc., so it is accepted by the Buddha; second, clarifying that this person achieves excellent merits; and finally, clarifying the burden of shouldering Bodhi. These are the initial two passages. 'Such people, etc., are shouldering the Anuttara (阿耨多羅, unsurpassed)
三藐三菩提。
述曰。世親云此為第二示現受持真妙法故。于中初明大機持誦為荷菩提。次顯二乘凡夫不能聽受。此初也。謂受持之者當能證獲菩提。雖現未得后必得故故言荷擔。荷謂荷負擔謂擔揭。言受持者則為負揭得菩提故。
何以故須菩提若樂小法者著我見人見眾生見壽者見則於此經不能聽受讀誦為人解說。
述曰。世親云此第二文。樂小法者謂即二乘。著我等者謂即凡夫也。無著云。此大文第三雙明前二也。
須菩提在在處處若有此經一切世間天人阿修羅所應供養當知此處則為是塔皆應恭敬作禮圍繞以諸華香而散其處。
述曰。世親云第三在處皆可尊重也。無著云此為第四天等供養也。
複次須菩提善男子善女人受持讀誦此經若為人輕賤是人先世罪業應墮惡道以今世人輕賤故先世罪業則為消滅當得阿耨多羅三藐三菩提。
述曰。世親云此第四轉障也。如對法論說故。思造業有五。謂一者他所教敕。謂自無喜樂。二者他所勸請。謂俯仰而作。三者無所了知。謂嬰孩畜生之類。四者根本執著。謂知罪而作。多分出家之類。五者顛倒分別。謂不識為作。多分在家之類。前三造業未必墮地獄。后二造業定墮地獄。此後二業造已應受。由能受持讀誦此經故。轉先重業現世為
【現代漢語翻譯】 現代漢語譯本 三藐三菩提（Samyak-saṃbodhi，正等正覺）。
述曰：世親（Vasubandhu）說，這是第二次示現受持真實微妙之法。其中，首先闡明大根器者持誦此經是爲了承擔菩提（Bodhi，覺悟），其次顯示二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘）和凡夫不能聽受。這是開始。意思是受持此經的人應當能夠證得菩提，雖然現在尚未得到，但將來必定得到，所以說是承擔。『荷』是荷負，『擔』是擔起。意思是受持此經的人就是負起和擔起獲得菩提的責任。
何以故？須菩提（Subhūti），如果喜愛小法的人，執著於我見（ātma-dṛṣṭi，認為有『我』的見解）、人見（pudgala-dṛṣṭi，認為有『人』的見解）、眾生見（sattva-dṛṣṭi，認為有『眾生』的見解）、壽者見（jīva-dṛṣṭi，認為有壽命長短的見解），那麼對於這部經，就不能聽受、讀誦、為人解說。
述曰：世親說，這是第二段經文。喜愛小法的人，指的就是二乘。執著於我等見解的人，指的就是凡夫。無著（Asaṅga）說，這段大文是第三部分，同時闡明了前面的兩種情況。
須菩提，在在處處，如果有人之處有這部經，一切世間的天（Deva）、人（Manusya）、阿修羅（Asura）都應當供養。應當知道這個地方就是佛塔（Stūpa），都應當恭敬、作禮、圍繞，用各種鮮花和香來散佈這個地方。
述曰：世親說，這是第三段，說明在任何地方都應該尊重此經。無著說，這是第四部分，說明天人等供養此經。
複次，須菩提，善男子、善女人受持讀誦這部經，如果被人輕賤，這個人前世的罪業本應墮入惡道（Durgati，不好的去處），因為今世被人輕賤的緣故，前世的罪業就消滅了，應當得到阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。
述曰：世親說，這是第四段，說明轉變業障。如《對法論》所說，造業有五種情況：一是他人教唆，自己沒有喜樂；二是他人勸請，勉強而為；三是無所了知，如嬰孩畜生之類；四是根本執著，明知是罪而為之，多為出家之人；五是顛倒分別，不認識所作之事，多為在家之人。前三種造業未必墮入地獄，后兩種造業必定墮入地獄。這后兩種業造下後本應受報，由於能夠受持讀誦這部經的緣故，將先世的重業轉為現世的輕賤。
【English Translation】 English version Samyak-saṃbodhi (Perfect Enlightenment).
Commentary: Vasubandhu said that this is the second manifestation of receiving and upholding the true and wonderful Dharma. Among them, the first clarifies that those with great capacity uphold and recite this sutra to shoulder Bodhi (Enlightenment), and the second shows that the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna) and ordinary people cannot listen and receive it. This is the beginning. It means that those who receive and uphold this sutra should be able to attain Bodhi. Although they have not yet attained it, they will surely attain it in the future, so it is said to be shouldering. 'Shouldering' means to bear, and 'carrying' means to lift up. It means that those who receive and uphold this sutra are responsible for bearing and lifting up the attainment of Bodhi.
Why? Subhūti, if those who delight in the Small Vehicle are attached to the view of self (ātma-dṛṣṭi, the view that there is a 'self'), the view of person (pudgala-dṛṣṭi, the view that there is a 'person'), the view of sentient beings (sattva-dṛṣṭi, the view that there are 'sentient beings'), and the view of a life span (jīva-dṛṣṭi, the view that there is a length of 'life'), then they cannot listen, receive, recite, or explain this sutra to others.
Commentary: Vasubandhu said that this is the second passage. Those who delight in the Small Vehicle refer to the Two Vehicles. Those who are attached to the views of self, etc., refer to ordinary people. Asaṅga said that this major passage is the third part, simultaneously clarifying the previous two situations.
Subhūti, wherever this sutra is present, all the gods (Deva), humans (Manusya), and asuras (Asura) in the world should make offerings. It should be known that this place is a Stūpa (Pagoda), and all should respectfully bow, circumambulate, and scatter various flowers and incense in this place.
Commentary: Vasubandhu said that this is the third passage, explaining that this sutra should be respected everywhere. Asaṅga said that this is the fourth part, explaining that gods and humans make offerings to this sutra.
Furthermore, Subhūti, if good men and good women receive, uphold, and recite this sutra, and if they are despised by others, the sins of these people from their past lives should have caused them to fall into evil destinies (Durgati, bad realms). Because they are despised in this life, the sins of their past lives are eliminated, and they should attain anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment).
Commentary: Vasubandhu said that this is the fourth passage, explaining the transformation of karmic obstacles. As stated in the Abhidharma texts, there are five situations for creating karma: first, being instigated by others, without one's own joy; second, being persuaded by others, acting reluctantly; third, being without knowledge, such as infants and animals; fourth, being fundamentally attached, knowingly committing sins, mostly by renunciants; fifth, being confused and mistaken, not recognizing what is being done, mostly by laypeople. The first three types of karma may not necessarily lead to hell, while the latter two types of karma will definitely lead to hell. These latter two types of karma should have been received, but because one is able to receive, uphold, and recite this sutra, the heavy karma of past lives is transformed into the light contempt of this life.
人輕毀。故應墮惡道之業並即消滅也。此據中容受持之者若起增上心持誦之者罪頓消滅。亦非為人輕毀轉重令輕也。若其下劣心受持之者未必罪滅也。又釋若時報俱不定者即總消滅。報定時不定者即當來應受之者轉之現世輕受也。由如是故。雖少信受其福多前所捨身命也。無著云此為第五滅罪。于中有三。初明滅罪。次於后末世等顯示多福故。次當知是經等顯示福體及果不可測量故。前中有二。初明罪滅次我念過去等顯示威力。此初也。謂由聽聞持誦此經故。依學無分別智證二空理。二障都亡盡名真滅罪也。謂由愚癡故分別惡業罪生。若聽聞經得智慧故斷除分別。即是罪從心生還從心滅也。由持此經當得真滅罪故。于現在中亦得回重輕受也。
須菩提我念過去無量阿僧祇劫于然燈佛前得值八百四千萬億那由他諸佛悉皆供養承事無空過者。
述曰。此依世親第五文速證佛菩提法也。于中初舉自所得福。次校他受持德。此初也阿僧祇劫者。小乘教說從一至十。十十成百。十百成千。十千成萬。十萬成億。如是六十番積數故名一阿僧祇也。今大乘準華嚴。一百二十番積數成一阿僧祇。仍萬萬為億。億億成兆等也。于燃燈佛前即謂第三僧祇已前也。第三僧祇初逢燃燈佛故。那由他者千萬數。謂在燃燈佛前逢八百四
【現代漢語翻譯】 現代漢語譯本 人被輕視侮辱，因此本應墮入惡道的業障也會立即消滅。這是指以中等程度的信心接受和持誦此經的人，如果以更強的增上心持誦，罪業會立刻消滅。這並不是說將原本嚴重的罪業轉為輕微，而是直接消滅。如果以低劣的信心受持此經，未必能消滅罪業。另一種解釋是，如果罪報的時間和方式都不確定，那麼罪業就會完全消滅；如果罪報的時間確定但方式不確定，那麼本來應該在未來承受的罪報就會轉變為在現世中輕輕承受。正因為如此，即使是稍微信受此經，所獲得的福報也遠遠超過之前所捨棄的生命。無著（Asanga）菩薩說，這是第五種滅罪的方式。其中有三個方面：首先是闡明滅罪的原理；其次是在末法時代等情況下顯示持誦此經的多福；最後是說明此經的福德和果報是不可估量的。在第一個方面中，又分為兩個部分：首先是闡明罪業的消滅；其次是通過『我念過去』等經文來顯示經文的力量。這裡是第一個部分，即通過聽聞和持誦此經，依靠學習無分別智來證悟人空和法空的道理，兩種障礙完全消失，這才是真正的滅罪。因為愚癡，才會分別產生惡業罪障；如果聽聞此經而獲得智慧，就能斷除分別，這就是罪從心生，還從心滅的道理。由於持誦此經能夠獲得真正的滅罪，所以在現在也能將原本應該重受的罪業轉為輕受。 須菩提（Subhuti），我回憶過去無量阿僧祇劫（asamkhya kalpas，無數個大劫）時，在燃燈佛（Dipankara Buddha）前，遇到八百四千萬億那由他（nayuta，極大的數目）諸佛，全都供養承事，沒有錯過任何一位。 述曰：這是依據世親（Vasubandhu）菩薩的第五種速證佛菩提的方法。其中首先舉出自己所得的福報，然後比較他人受持此經的功德。這裡是第一個方面。阿僧祇劫，小乘佛教說是從一到十，十十成百，十百成千，十千成萬，十萬成億，這樣六十番累積的數，稱為一個阿僧祇。現在大乘佛教按照《華嚴經》的說法，一百二十番累積的數成一個阿僧祇。仍然是以萬萬為億，億億成兆等等。在燃燈佛前，指的是第三阿僧祇劫之前。因為第三阿僧祇劫開始時遇到了燃燈佛。那由他，是千萬數，指的是在燃燈佛前遇到八百四
【English Translation】 English version People are despised and humiliated, therefore, the karmic obstacles that should lead to evil paths will be immediately eliminated. This refers to those who accept and uphold this sutra with moderate faith. If they uphold and recite it with stronger adhimukti, the sins will be eliminated immediately. This does not mean turning originally serious sins into minor ones, but directly eliminating them. If one accepts and upholds this sutra with inferior faith, the sins may not be eliminated. Another explanation is that if the time and manner of karmic retribution are uncertain, then the sins will be completely eliminated; if the time of karmic retribution is certain but the manner is uncertain, then the karmic retribution that should have been suffered in the future will be transformed into being lightly suffered in this life. Precisely because of this, even if one has slight faith in this sutra, the blessings obtained will far exceed the lives previously abandoned. Asanga (無著) Bodhisattva said that this is the fifth way to eliminate sins. There are three aspects to it: first, to clarify the principle of eliminating sins; second, to show the great blessings of upholding and reciting this sutra in the Dharma Ending Age and other situations; and finally, to explain that the merit and retribution of this sutra are immeasurable. In the first aspect, it is further divided into two parts: first, to clarify the elimination of sins; second, to show the power of the sutra through passages such as 'I remember the past'. This is the first part, that is, by listening to and upholding this sutra, relying on learning non-discriminating wisdom to realize the truth of the emptiness of persons and the emptiness of dharmas, the two kinds of obstacles completely disappear, and this is the true elimination of sins. Because of ignorance, evil karmic obstacles are produced through discrimination; if one hears this sutra and gains wisdom, one can cut off discrimination, which is the principle that sins arise from the mind and are also eliminated from the mind. Because upholding and reciting this sutra can lead to true elimination of sins, one can also transform the sins that should have been heavily suffered into being lightly suffered in the present. Subhuti (須菩提), I recall that in the past, during immeasurable asamkhya kalpas (阿僧祇劫, countless great eons), before Dipankara Buddha (燃燈佛), I encountered eight hundred four million nayutas (那由他, extremely large numbers) of Buddhas, and I made offerings and served them all without missing a single one. Commentary: This is based on Vasubandhu's (世親) fifth method of quickly attaining Buddhahood. Among them, first, he cites the blessings he has obtained, and then compares the merits of others who uphold this sutra. This is the first aspect. Asamkhya kalpa, Hinayana Buddhism says that from one to ten, ten tens become a hundred, ten hundreds become a thousand, ten thousands become ten thousand, ten ten thousands become a hundred thousand, and so on, accumulating sixty times, is called one asamkhya. Now, Mahayana Buddhism, according to the Avatamsaka Sutra, accumulates one hundred and twenty times to form one asamkhya. It is still a hundred million as a hundred million, a hundred million as a trillion, and so on. Before Dipankara Buddha, it refers to before the third asamkhya kalpa. Because Dipankara Buddha was encountered at the beginning of the third asamkhya kalpa. Nayuta is a number of ten million, referring to encountering eight hundred and four
千萬億個那庾多佛。于中二法供養承事無空過者。然此但其數不論恒沙者。謂所逢佛極少也。謂此且說隨於一地二地等中所逢諸佛。非謂前二僧祇但逢爾所佛也。且依古舊相傳說。釋迦佛于初僧祇逢五恒河沙佛。第二僧祇逢六恒河沙佛。第三僧祇逢七恒河沙者。是則前二僧祇逢無量佛。何獨爾許耶。故知且據隨何時分逢者說也。又涅槃說。初依菩薩逢五恒沙佛。第二依六恒沙乃至第四依菩薩逢八恒沙佛。其第四依者即第十地菩薩。故知二僧祇逢無量佛也。然有宗說。初僧祇逢七萬五千佛。第二僧祇逢七萬六千佛。第三僧祇逢七萬七千佛也。無著云此顯示威力。謂遠絕高勝故名威力。于中有二。此初文也。
若復有人於後末世能受持讀誦此經所得功德於我所供養諸佛功德百分不及一千萬億分乃至算數譬喻所不能及。
述曰。世親釋云此第二以他受持功德而校量也。謂供養諸佛但是福門助菩提法。聽聞持誦能生慧解破裂生死故也。謂菩薩雖復余行百千諸行。若不修習慧波羅蜜。終不能得識達道理契證真如斷除分別生死根本。是故聽聞速證菩提也。無著云此文。第二文也。
須菩提若善男子善女人於後末世有受持讀誦此經所得功德我若具說者或有人聞心則狂亂狐疑不信。
述曰。世親第六文也。于
【現代漢語翻譯】 現代漢語譯本 千萬億個那庾多佛（Nayuta Buddhas，極多的佛）。在這些佛面前，以二法（指財供養和法供養）供養承事，沒有虛度光陰的。然而，這裡所說的只是一個數字，並沒有達到恒河沙數那麼多。這是說所遇到的佛非常少。這裡所說的只是隨於一地、二地等中所遇到的諸佛，不是說前兩個阿僧祇劫（Asankhyeya kalpas，極長的時間單位）只遇到了這麼多的佛。而且依據古老的傳說，釋迦佛（Sakyamuni Buddha）在第一個阿僧祇劫遇到了五恒河沙（Ganges sands，極大的數量）的佛，第二個阿僧祇劫遇到了六恒河沙的佛，第三個阿僧祇劫遇到了七恒河沙的佛。這樣說來，前兩個阿僧祇劫就遇到了無量的佛，怎麼會只有這麼一點呢？所以要知道，這裡只是根據隨時的因緣所遇到的佛來說的。又《涅槃經》（Nirvana Sutra）說，初依菩薩遇到了五恒河沙的佛，第二依遇到了六恒河沙，乃至第四依菩薩遇到了八恒河沙的佛。這第四依就是第十地菩薩。所以要知道，兩個阿僧祇劫遇到了無量的佛。然而有宗派說，第一個阿僧祇劫遇到了七萬五千佛，第二個阿僧祇劫遇到了七萬六千佛，第三個阿僧祇劫遇到了七萬七千佛。無著（Asanga）說，這顯示了威力。所謂遠離絕妙高勝，所以叫做威力。其中有二，這是初文。
『若復有人於後末世能受持讀誦此經所得功德於我所供養諸佛功德百分不及一千萬億分乃至算數譬喻所不能及。』
世親（Vasubandhu）解釋說，這是第二，用他人受持的功德來校量。說供養諸佛只是福德之門，輔助菩提之法。聽聞持誦能生智慧，破裂生死。菩薩即使修行百千種行，如果不修習慧波羅蜜（Prajnaparamita，智慧到彼岸），終究不能識達道理，契證真如（Tathata，事物的真實如是），斷除分別生死的根本。所以聽聞佛法能迅速證得菩提。無著說，這是第二文。
『須菩提（Subhuti），若善男子善女人於後末世有受持讀誦此經所得功德我若具說者或有人聞心則狂亂狐疑不信。』
世親說是第六文。于
【English Translation】 English version Countless Nayuta Buddhas. Among them, there was no one who did not serve and attend to them with the two offerings (material offerings and Dharma offerings). However, this is just a number, not as many as the Ganges sands. It means that the Buddhas encountered are very few. This refers to the Buddhas encountered in the first, second, etc. bhumis (stages of the Bodhisattva path), not that only so many Buddhas were encountered in the first two Asankhyeya kalpas. Moreover, according to ancient legends, Sakyamuni Buddha encountered five Ganges sands of Buddhas in the first Asankhyeya kalpa, six Ganges sands of Buddhas in the second Asankhyeya kalpa, and seven Ganges sands of Buddhas in the third Asankhyeya kalpa. In that case, countless Buddhas were encountered in the first two Asankhyeya kalpas, so how could there be only so few? Therefore, it should be known that this is based on the Buddhas encountered at any time. Furthermore, the Nirvana Sutra says that the first reliance Bodhisattva encountered five Ganges sands of Buddhas, the second reliance encountered six Ganges sands, and the fourth reliance Bodhisattva encountered eight Ganges sands of Buddhas. The fourth reliance is the tenth bhumi Bodhisattva. Therefore, it should be known that countless Buddhas were encountered in the two Asankhyeya kalpas. However, some schools say that seventy-five thousand Buddhas were encountered in the first Asankhyeya kalpa, seventy-six thousand Buddhas were encountered in the second Asankhyeya kalpa, and seventy-seven thousand Buddhas were encountered in the third Asankhyeya kalpa. Asanga said that this shows power. The so-called far-reaching, supremely excellent, and superior is called power. There are two aspects to it, and this is the first text.
'If there are those who in the future, the final age, can receive, uphold, read, and recite this sutra, the merit they obtain will not be one in ten million, or even countless fractions, or even comparable by calculation or analogy, to the merit of my offerings to all the Buddhas.'
Vasubandhu explains that this is the second, using the merit of others' upholding to compare. It says that offering to all the Buddhas is only the door of blessings, assisting the Dharma of Bodhi. Hearing, upholding, reading, and reciting can generate wisdom and break through birth and death. Even if a Bodhisattva cultivates hundreds of thousands of practices, if they do not cultivate Prajnaparamita, they will ultimately not be able to recognize and understand the truth, realize Tathata, and cut off the root of discrimination and birth and death. Therefore, hearing the Dharma can quickly attain Bodhi. Asanga said that this is the second text.
'Subhuti, if there are good men and good women who in the future, the final age, receive, uphold, read, and recite this sutra, if I were to fully describe the merit they obtain, some people would hear it and become confused, doubtful, and disbelieving.'
Vasubandhu says that this is the sixth text. At
中初明勢力廣大聞或狐疑。次顯所得果妙非思量境。此初也。此意云。謂無始來於一切眾生所有殺盜等心行殺盜等業為怨為害。一聞一讀此經發菩提心永除怨害。於一切眾生所永無殺盜等心。與諸眾生為父為母津濟教導。恒為勝友方便。共為親眷而行孝義。示為朋友而行篤信。示為臣輔而有忠良。示為君王方便撫救。乃至示為男女或下賤等。若作長者。長者中尊如無垢稱廣說其行。當來成佛功德無窮能盡未來化有情類。如是功德廣大無邊但由聽聞而得生故。故若具說愚夫無智聞或狂疑也。言狂亂者。謂或聞經不信返生憎謗因狂亂故也。或由不信當來感得狂亂之果也。無著云此第三顯示多福也。于中亦二。初明德多難信聞或狂疑。次明福果甚深不可量測。此初也。
須菩提當知是經義不可思議果報亦不可思議。
述曰。此第二文也。謂經詮無相之義。持之者當獲菩提大果。教義既自難量。果報亦難思測也。故經說有三種物覆之即好露之即惡。謂愚癡人外道典籍及婦人也。有三種物露之即好覆之即惡。如智慧人佛法經典及日月。謂此般若未開卷時與外典無別。既開卷已或講或讀。能破眾生百千罪障能得菩提。故受持者功德甚多。縱舍多身命不可比量也。
爾時須菩提白佛言世尊善男子善女人發阿耨多羅
三藐三菩提心云何應住云何降伏其心。
述曰。世親云此第二週說也。謂上來未解發心者教令進發。未解修行者教令修行。未能伏斷諸障者教降伏竟。今此一週為已發心菩薩言我能發心乃至第三已斷障者言我能斷。由生分別故則障于菩提。分別者謂所知障正障于不住道也。謂若發心修行等時。以無分別智冥契真理。不生分別言我能然名不住道。不住生死及涅槃故。若有分別則為非證故名為障也。故二乘有法執為涅槃所拘便即取寂。凡夫有生執為生死所縛不能出離。菩薩具大悲智故不為兩邊所拘。故名不住也。若行而有執是則為涅槃所縛。若不行而執為生死所拘名為有住。要熾然行三而不起我能之執。方得住于不住道也。或前為初機利機。后為后機鈍機也。就此之中初當宗正明。次於燃燈佛下廣釋眾疑。初中有二。初善現為問次如來為答。此初也。無著云此第十五為證道時遠離喜動故。即是離障住處中第十一為遠離自取故有此文。謂菩薩于發心修行時自見得勝處作是念。我能發心修行等。如是自取為勝言余不是。為令遠離此取故名為遠離自取也。
佛告須菩提「善男子善女人發阿耨多羅三藐三菩提心者當生如是心我應滅度一切眾生滅度一切眾生已而無有一眾生實滅度者何以故須菩提若菩薩有我相人相眾生相
【現代漢語翻譯】 現代漢語譯本： 「應如何安住已發無上正等正覺（Anuttara-samyak-sambodhi）之心？又應如何降伏其心？」
述曰：世親（Vasubandhu）說這是第二週的說法。意思是說，對於尚未發起菩提心的人，教令他們發起；對於尚未修行的人，教令他們修行；對於未能伏斷各種障礙的人，教令他們降伏。現在這一週是為已經發起菩提心的菩薩說的：『我能發起菩提心』，乃至對於第三類已經斷除障礙的人說：『我能斷除障礙』。由於產生分別，因此會障礙菩提。所謂分別，指的是所知障，它真正地障礙了不住道。意思是說，如果在發心、修行等時候，以無分別智與真理暗合，不產生『我能』的分別念，這才能稱為不住道，不住于生死和涅槃。如果有了分別，就不是證悟，因此稱為障礙。所以二乘人有法執，被涅槃所束縛，就立即取證寂滅。凡夫有生執，被生死所束縛，不能出離。菩薩具有大悲和大智，因此不被兩邊所束縛，所以稱為不住。如果修行而有執著，那就是被涅槃所束縛。如果不修行而執著，那就是被生死所束縛，稱為有住。要熾盛地修行三事，而不生起『我能』的執著，才能安住于不住道。或者前面是為初機利根的人說的，後面是為后機鈍根的人說的。就這其中，首先應當宗正明，其次在燃燈佛（Dipamkara Buddha）下廣泛解釋各種疑惑。其中又分為兩部分，首先是善現（Subhuti）提問，其次是如來回答。這是開始。無著（Asanga）說，這第十五是爲了證道時遠離喜動。也就是離障住處中的第十一，爲了遠離自取而有此文。意思是說，菩薩在發心修行時，自己看到獲得殊勝之處，就產生這樣的念頭：『我能發心修行等』。像這樣自取為勝，說別人不是。爲了令其遠離這種取著，所以稱為遠離自取。
佛告訴須菩提（Subhuti）：「善男子、善女人，發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta）的人，應當生起這樣的心：『我應滅度一切眾生，滅度一切眾生后，而實際上沒有一個眾生被滅度。』為什麼呢？須菩提，如果菩薩有我相（atma-samjna）、人相（pudgala-samjna）、眾生相（sattva-samjna）……
【English Translation】 English version: 『How should one abide in the mind of Anuttara-samyak-sambodhi (unexcelled, perfect enlightenment)? And how should one subdue the mind?』
Commentary: Vasubandhu says this is the second cycle of teachings. It means that for those who have not yet generated the Bodhi-mind, they are taught to generate it; for those who have not yet practiced, they are taught to practice; for those who have not been able to subdue and sever various obstacles, they are taught to subdue them. Now, this cycle is for Bodhisattvas who have already generated the Bodhi-mind, saying, 『I am able to generate the Bodhi-mind,』 and even for the third type of people who have already severed obstacles, saying, 『I am able to sever obstacles.』 Because of generating discriminations, it hinders Bodhi. The so-called discrimination refers to the knowledge obscuration (jnana-avarana), which truly obstructs the non-abiding path. It means that if, when generating the mind, practicing, etc., one secretly accords with the truth with non-discriminating wisdom, and does not generate the discriminating thought of 『I am able,』 this is called the non-abiding path, not abiding in Samsara (birth and death) or Nirvana. If there is discrimination, then it is not enlightenment, therefore it is called an obstacle. Therefore, the two vehicles (Shravakas and Pratyekabuddhas) have attachment to Dharma, are bound by Nirvana, and immediately take to quiescence. Ordinary people have attachment to birth, are bound by Samsara, and cannot escape. Bodhisattvas possess great compassion and wisdom, therefore they are not bound by either side, so it is called non-abiding. If one practices with attachment, then one is bound by Nirvana. If one does not practice but has attachment, then one is bound by Samsara, called abiding. One must vigorously practice the three things without generating the attachment of 『I am able』 in order to abide in the non-abiding path. Or, the former is for those with sharp faculties in the initial stage, and the latter is for those with dull faculties in the later stage. Within this, one should first clearly state the doctrine, and then extensively explain various doubts under Dipamkara Buddha. This is divided into two parts, first Subhuti asks, and then the Tathagata answers. This is the beginning. Asanga says that this fifteenth is for being far away from joy and agitation when proving the path. That is, the eleventh in the place of dwelling away from obstacles is for being far away from self-grasping, hence this text. It means that when a Bodhisattva generates the mind and practices, he sees that he has obtained a superior place and generates such a thought: 『I am able to generate the mind, practice, etc.』 Like this, self-grasping is taken as superior, saying that others are not. In order to make them far away from this grasping, it is called being far away from self-grasping.
The Buddha told Subhuti: 『Good men, good women, those who generate the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta) should generate such a thought: 『I must liberate all sentient beings. After liberating all sentient beings, in reality, there is not a single sentient being who has been liberated.』 Why? Subhuti, if a Bodhisattva has an ego-perception (atma-samjna), a person-perception (pudgala-samjna), a sentient being-perception (sattva-samjna)…
壽者相」則非菩薩。
述曰。世親云。就此佛答之中。初答其初問以例餘二舉一隅故。次釋違不住義。此初也。此意云。發心修行等本擬除病。既存我執病乃轉生。欲令雖復發心內亡其我勿念我能。修行亦然降伏例爾。故答初問余令例知也。然此文中準前亦有四心。云我應滅度者是第一心。一切眾生者是廣大心。餘二準文詳之易了。無著釋云即此之中答前三問也。謂當生如是心者答初問。滅度一切眾生已而無有一眾生實滅度者此答第二問。謂度眾生時不生自取云我能然。要須外不作有眾生相。內不起我能執。契順真理而度有情方名修行。若菩薩有我相等者答第三問。要證人法二空之理二障乃能除方名降伏。若云我能便非契會也。
所以者何須「菩提實無有法發阿耨多羅三藐三」菩提者。
述曰。世親云此釋障不住道義也。謂以無分別智內證之時。我法本空都無所有。不作我能發心之念。故言無有有法發心之者也。
須菩提于「意云何如來於然燈佛所有法得阿耨多羅三藐」三菩提不。
述曰。世親云就此第二廣破眾疑有六。第一疑雲。既言實無有法名為菩薩者。云何釋迦如來於燃燈佛所以華供養。及布發掩泥如是行菩薩行耶。第二須菩提菩薩亦如是下疑雲。若無菩薩者諸佛亦不成大菩提
【現代漢語翻譯】 現代漢語譯本：如果（菩薩）心中存有『壽者相』（認為自己壽命長久），那就不是菩薩。
述曰：世親（Vasubandhu）說，在佛陀的回答中，首先回答了第一個問題，以一個例子來推及其他兩個問題。其次解釋了『不住』的含義。這是第一點。意思是說，發心修行本來是爲了去除病患，如果存在我執，病患反而會滋生。想要即使發心修行，內心也要忘卻自我，不要認為『我能』。修行也是如此，降伏煩惱也是如此。所以回答第一個問題，其餘的可以類推得知。然而，這段文字中按照前面的說法也有四種心。說『我應滅度』是第一種心。『一切眾生』是廣大心。其餘兩種心參照經文詳細理解就容易明白了。無著（Asanga）解釋說，這段話中回答了前面的三個問題。所謂『當生如是心者』回答了第一個問題。『滅度一切眾生已，而無有一眾生實滅度者』回答了第二個問題。意思是說，度化眾生的時候，不生起自我的執著，認為『我能』。必須要外不執著有眾生之相，內不起『我能』的執著，契合順應真理來度化有情眾生，才叫做修行。如果菩薩有我相、人相等執著，就回答了第三個問題。要證悟人空、法空的道理，兩種障礙才能去除，才叫做降伏。如果認為『我能』，就不是契合真理。
為什麼這樣說呢？因為『菩提實無有法發阿耨多羅三藐三菩提』（真正的覺悟，實際上沒有一種固定的方法可以引發無上正等正覺）。
述曰：世親（Vasubandhu）說，這是解釋障礙不能安住于菩提之道的含義。意思是說，用無分別智在內心證悟的時候，我與法本來就是空性的，什麼都沒有。不生起『我能發心』的念頭。所以說沒有一種固定的方法可以引發菩提心。
須菩提，你認為怎麼樣？如來（Tathagata）在然燈佛（Dipamkara Buddha）那裡，得到了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）嗎？
述曰：世親（Vasubandhu）說，就這第二部分廣泛破除疑惑，有六種疑惑。第一種疑惑是：既然說實際上沒有一種固定的方法可以成為菩薩，那麼釋迦如來（Sakyamuni Buddha）在燃燈佛（Dipamkara Buddha）那裡用鮮花供養，以及鋪開頭髮覆蓋泥土，這樣行菩薩行，又該如何解釋呢？第二種疑惑是：須菩提菩薩（Subhuti Bodhisattva）也像這樣，如果不存在菩薩，那麼諸佛（Buddhas）也無法成就大菩提（Maha-bodhi）。
【English Translation】 English version: If a Bodhisattva has the 'characteristic of a long-lived being' (Shou zhe xiang, thinking of oneself as having a long lifespan), then that is not a Bodhisattva.
Commentary: Vasubandhu said, regarding the Buddha's answers, first, the initial question is answered, using one example to extend to the other two. Second, the meaning of 'non-abiding' is explained. This is the first point. The meaning is that initiating the mind of enlightenment and practicing are originally intended to remove illness. If self-attachment exists, the illness will instead grow. The intention is that even when initiating the mind of enlightenment, the inner self should be forgotten, and one should not think 'I can'. Practice is the same, and subduing afflictions is also the same. Therefore, the first question is answered, and the rest can be understood by analogy. However, according to the previous explanation, there are also four minds in this passage. Saying 'I should liberate' is the first mind. 'All sentient beings' is the vast mind. The other two minds can be easily understood by referring to the text in detail. Asanga explained that this passage answers the previous three questions. The so-called 'should generate such a mind' answers the first question. 'Having liberated all sentient beings, yet there is not a single sentient being actually liberated' answers the second question. It means that when liberating sentient beings, one should not generate self-attachment, thinking 'I can'. One must not be attached to the appearance of sentient beings externally, and not generate the attachment of 'I can' internally. Only by aligning with the truth and liberating sentient beings can it be called practice. If a Bodhisattva has attachments to self, others, etc., then the third question is answered. Only by realizing the principle of emptiness of self and emptiness of phenomena can the two obstacles be removed, and only then can it be called subduing. If one thinks 'I can', then it is not aligning with the truth.
Why is this so? Because 'in reality, there is no dharma by which Bodhi can generate Anuttara-samyak-sambodhi' (Bodhi shi wu you fa fa a-nou-duo-luo-san-miao-san-pu-ti, true enlightenment, in reality, there is no fixed method to generate unsurpassed, complete, and perfect enlightenment).
Commentary: Vasubandhu said, this explains the meaning that obstacles cannot abide in the path of Bodhi. It means that when one internally realizes with non-discriminating wisdom, self and phenomena are originally empty, and there is nothing. One does not generate the thought of 'I can initiate the mind of enlightenment'. Therefore, it is said that there is no fixed method to generate the mind of enlightenment.
Subhuti, what do you think? Did the Tathagata (Ru lai, Thus Come One) obtain Anuttara-samyak-sambodhi (A-nou-duo-luo-san-miao-san-pu-ti, unsurpassed, complete, and perfect enlightenment) from Dipamkara Buddha (Ran deng fo, the Buddha of the Burning Lamp)?
Commentary: Vasubandhu said, regarding this second part, there are six doubts that are widely dispelled. The first doubt is: since it is said that in reality there is no fixed method to become a Bodhisattva, then how should it be explained that Sakyamuni Buddha (Shi jia ru lai) offered flowers to Dipamkara Buddha (Ran deng fo), and spread his hair to cover the mud, thus practicing the conduct of a Bodhisattva? The second doubt is: Subhuti Bodhisattva (Xu pu ti pu sa) is also like this, if Bodhisattvas do not exist, then the Buddhas (Fos) cannot achieve Maha-bodhi (Da pu ti, great enlightenment).
。眾生亦不入大涅槃等。若如是者為何義故菩薩發心欲令眾生入涅槃等耶。此二種疑依前當宗正明處起。下有四疑因展轉釋疑而生。至下當悉。此即為破初疑也。于中有三。一者破謗無菩薩故。謂作是念。實無有法發菩提心者是則無菩薩。云何如來燃燈佛所行菩薩行。如經言如來於燃燈佛所等。二者為除謗無諸佛故。論云若無菩薩者是誰成佛。是則諸佛亦無也。故論云若無菩薩即無諸佛。有如是謗。謂一向無諸佛也。如經言如來者即諸法如義等。三者為破謗無菩提故。論云若無諸佛者是則無菩提而可得。諸佛不得菩提也。如經如來所得阿耨多羅三藐三菩提於是中無實無虛等。前中有三。初佛問次善現答后佛成。此初問也。無著菩薩云。此第十六為求教授故即離障住處中第十二為離無教授故也。謂前說實無有法名為菩薩者。于燃燈佛所何求耶。亦無言教而可求聞故。為離此障故有此文也。就此之中文有其五。一者為離無教授故。如經言如來於燃燈佛所等。二者明菩提不可說。燃燈佛語不稱菩提不如言故。如經言若有法如來得等。三者釋諸法離言義。如經如來者即諸法如義等。四者有言。釋迦于燃燈佛所不得菩提。后時自得正覺。為離此取故。如經若有人言如來得菩提等。五者顯示真如不二故。如經須菩提如來所得等。前
中亦有三如世親科。此初問也。世親釋意云。虛妄執是有所得。如來當於燃燈佛所發心證人法二空之理。于其所執都無所得。然于無所得以得菩提也。言有法得菩提不者。謂問善現云。于真理中有法得菩提不。
不也世尊「如我解佛所說義佛于燃燈佛所無有法得阿耨多羅三藐」三菩提。
述曰。此第二答也。
佛言如是如是須「菩提實無有法如來得阿耨多羅三藐」三菩提。
述曰。此第三如來成也。于中初印可次釋成。此初也。謂真如理中無有所得亦無授記。我皆空故維摩云。若依如生得授記者如無有生。若依如滅得授記者如無有滅等也。真如現無授記故但說真理之中無有實法而可發心。非謂亦無真智慧契菩提名為菩提。故於事菩提亦不無也。無著云正契真時無法可得故。言無有法而可發心。非謂事中亦無言教而可聽聞也。
須菩提若有法「如來得阿耨多羅三藐三菩提者燃燈佛則不與我授記汝于來世當得作佛號釋」迦牟尼。
述曰。世親云此第二釋成中有二。初卻顯次順成。此初也。謂若於燃燈所有法得菩提者。是則為有所得。有所得者即謂所執有。所執有故不契真如。不契真如此為凡類。如何與我授記。但由心證真如。於我法二塵都無所得。無所得故名契會真。契會真故二執
【現代漢語翻譯】 現代漢語譯本： 中間也有如世親的科判那樣分為三部分。這是最初的提問。世親解釋說，虛妄執著認為是有所得的。如來應當在燃燈佛那裡發心，證悟人空和法空的道理。對於他所執著的，都沒有任何所得。然而在無所得中得到了菩提。說有法可以得到菩提嗎？這是問善現：在真理之中，有法可以得到菩提嗎？
『不，世尊。』『如我理解佛所說的意義，佛在燃燈佛那裡沒有法可以得到阿耨多羅三藐三菩提（無上正等正覺）。』
這是第二部分的回答。
佛說：『是這樣，是這樣，須菩提（解空第一的弟子），實際上沒有法如來可以得到阿耨多羅三藐三菩提。』
這是第三部分，如來加以肯定。其中先是印可，然後是解釋說明。這是開始。意思是說，在真如的理體中，沒有什麼可以得到，也沒有什麼授記。因為我和法都是空性的，所以《維摩經》說：『如果依據如生而得到授記，就如同沒有生；如果依據如滅而得到授記，就如同沒有滅』等等。真如顯現時沒有授記，所以只說在真理之中沒有實在的法可以發心。不是說也沒有真實的智慧能夠契合菩提，而稱之為菩提。所以在事相上的菩提也不是沒有的。無著說，真正契合真如的時候，沒有法可以得到，所以說沒有法可以發心。不是說在事相中也沒有言教可以聽聞。
『須菩提（解空第一的弟子），如果有法如來可以得到阿耨多羅三藐三菩提（無上正等正覺），燃燈佛就不會給我授記，說你將來會成佛，號為釋迦牟尼（能仁，釋迦族聖者）。』
世親說，這第二部分的解釋說明中有兩個方面。先是反過來顯示，然後是順著成就。這是開始。意思是說，如果在燃燈佛那裡有法可以得到菩提，那就是有所得。有所得就是說有所執著。有所執著就不契合真如。不契合真如就是凡夫俗子。怎麼會給我授記呢？只是因為內心證悟真如，對於我和法的兩種塵埃都沒有任何所得。沒有所得，所以叫做契會真如。契會真如，所以兩種執著
【English Translation】 English version: In the middle, there are also three sections, like Vasubandhu's classification. This is the initial question. Vasubandhu explains that the false clinging believes there is something to be attained. The Tathagata (the thus-gone one) should have aspired in the presence of Dipamkara Buddha (the Buddha of the past), realizing the principle of emptiness of self and emptiness of phenomena. Regarding what he clung to, there was nothing to be attained. However, in non-attainment, he attained Bodhi (enlightenment). Is there a Dharma (teachings) to attain Bodhi? This is asking Subhuti (wisdom foremost disciple): In the truth, is there a Dharma to attain Bodhi?
'No, World Honored One.' 'As I understand the meaning of what the Buddha said, the Buddha did not have any Dharma to attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) in the presence of Dipamkara Buddha.'
This is the second part of the answer.
The Buddha said, 'It is so, it is so, Subhuti (wisdom foremost disciple), in reality, there is no Dharma by which the Tathagata (the thus-gone one) can attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).'
This is the third part, where the Tathagata (the thus-gone one) affirms it. Among them, first is approval, then explanation. This is the beginning. It means that in the principle of Suchness (true nature), there is nothing to be attained, and there is no prediction. Because both self and Dharma (teachings) are empty, the Vimalakirti Sutra says: 'If one relies on arising to receive a prediction, it is like there is no arising; if one relies on ceasing to receive a prediction, it is like there is no ceasing,' and so on. When Suchness (true nature) manifests, there is no prediction, so it only says that in the truth, there is no real Dharma (teachings) to aspire to. It does not mean that there is no true wisdom that can accord with Bodhi (enlightenment), which is called Bodhi (enlightenment). So, in the phenomenal Bodhi (enlightenment), it is not non-existent. Asanga (a great master) said that when truly according with Suchness (true nature), there is no Dharma (teachings) to be attained, so it says there is no Dharma (teachings) to aspire to. It does not mean that in phenomena, there are no teachings to be heard.
'Subhuti (wisdom foremost disciple), if there were a Dharma (teachings) by which the Tathagata (the thus-gone one) could attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), Dipamkara Buddha (the Buddha of the past) would not have predicted to me, saying that in the future, you will become a Buddha, named Shakyamuni (sage of the Shakya clan, the able one, the benevolent one).'
Vasubandhu (a great master) said that in the second part of the explanation, there are two aspects. First, it shows it in reverse, then it achieves it in accordance. This is the beginning. It means that if there were a Dharma (teachings) to attain Bodhi (enlightenment) in the presence of Dipamkara Buddha (the Buddha of the past), then there would be something to be attained. To have something to be attained is to have something to cling to. To have something to cling to does not accord with Suchness (true nature). Not according with Suchness (true nature) is an ordinary person. How could he give me a prediction? It is only because the mind realizes Suchness (true nature) that there is no attainment of the two dusts of self and Dharma (teachings). Because there is no attainment, it is called according with Suchness (true nature). Because it accords with Suchness (true nature), the two clingings
都盡執既盡故得可成佛。所以燃燈與授記也。知我會真無所得故。無著云此為第二燃燈語不稱菩提。不可如言而取也。于中有二。初反釋次順成。此初也。彼意釋迦如來不于燃燈之說如言而得菩提。謂智證真無所得故。若菩提燃燈可說釋迦如言而取者。則有分別執心未契真。如何燃燈與我授記。以不如言而取得故與我記也。
以實無有「法得阿耨多羅三藐三菩提是故然燈佛與我授記作是言汝于來世當得作佛號釋迦」牟尼。
述曰。此第二順成也。
何以故如來者即諸法如義。
述曰。此世親第二文為除謗無佛疑也。于中初明有法身。次遮虛說。此初也。謂有疑曰。若無菩薩無人成佛。佛亦應無。為破此疑言有法佛。由眾生妄執故以五蘊為身。智者了之速朽速壞都無有實。唯有真理常而復真如故是常不變異也。真故離妄不顛倒也。此之真理水火不能害風賊不能壞。有佛無佛其性恒然。若說不說其義不改。但凡夫妄倒故執身為身。不觀身理淪溺長久。聖者正知故不著于身。但觀真理既能契悟。生死永消妄覆都盡理明顯故名曰如來。以此即明不無佛也。無著云此第三釋離言義也。謂何故彼法不別說耶。謂諸法之本理要而復凈智契而方真非言詮而可悟也。
若有人言「如來得阿耨多羅三藐三菩
【現代漢語翻譯】 現代漢語譯本：都執著于已經消盡的事物，所以才能成就佛果。這就是燃燈佛（Dipamkara Buddha）為我授記的原因。因為燃燈佛知道我證悟的真理是無所得的。無著（Asanga）說，這可以看作是燃燈佛的第二次說法，沒有直接說菩提（Bodhi）。不能按照字面意思去理解。其中分為兩部分，首先是反向解釋，然後是順向成就。這是第一部分。它的意思是釋迦如來（Sakyamuni）不是按照燃燈佛所說的話字面意思而獲得菩提的，而是因為智慧證悟到真理是無所得的。如果菩提和燃燈佛所說的話可以被釋迦如來按照字面意思理解而獲得，那麼就說明還有分別執著之心，沒有契合真理。這樣，燃燈佛又怎麼會給我授記呢？正因為不是按照字面意思去理解而獲得的，所以才給我授記。 因為實際上沒有一種『法』可以獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），所以燃燈佛才給我授記，並說：『你將來會成佛，號為釋迦牟尼（Sakyamuni）。』 述曰：這是第二部分，順向成就。 為什麼呢？如來（Tathagata）的意思就是諸法的如實之義。 述曰：這是世親（Vasubandhu）的第二段文字，爲了消除誹謗，消除對沒有佛的疑惑。其中首先說明有法身（Dharmakaya），然後遮止虛妄的說法。這是第一部分。有人懷疑說：如果沒有菩薩（Bodhisattva），沒有人成佛，那麼佛也應該沒有。爲了破除這種疑惑，所以說有法佛。因為眾生的妄想執著，所以把五蘊（Skandha）當作身體。有智慧的人明白五蘊是迅速朽壞的，沒有真實的。只有真理是永恒不變的。因為真如（Tathata）是常，所以是常不變異的。因為真，所以遠離妄想，不顛倒。這種真理水火不能侵害，風賊不能破壞。有沒有佛，它的本性都是恒常如此。說不說，它的意義都不會改變。只是凡夫妄想顛倒，所以執著于身體，不觀察身體的真理，沉溺長久。聖者正確地知道，所以不執著于身體，只是觀察真理，既然能夠契悟，生死就永遠消失，妄想的覆蓋都消盡，真理明顯，所以叫做如來。因此就說明不是沒有佛。無著（Asanga）說，這是第三個解釋，遠離言語的意義。為什麼那個法不能分別地說呢？因為諸法的根本道理，重要而且清凈，要用智慧契合才能顯現真實，不是用言語可以領悟的。 如果有人說：『如來（Tathagata）獲得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）』
【English Translation】 English version: Because all attachments to what has already ceased are exhausted, Buddhahood can be attained. That is why Dipamkara Buddha (the Light-Making Buddha) gave me a prophecy. Because he knew that my realization of the truth was without attainment. Asanga (a famous Buddhist philosopher) said that this can be regarded as Dipamkara Buddha's second teaching, not directly mentioning Bodhi (Enlightenment). It should not be taken literally. It is divided into two parts, first a reverse explanation, and then a forward accomplishment. This is the first part. It means that Sakyamuni (Shakyamuni Buddha) did not attain Bodhi literally as Dipamkara Buddha said, but because wisdom realized that the truth is without attainment. If Bodhi and what Dipamkara Buddha said could be understood and attained literally by Sakyamuni, then it would mean that there is still a discriminating and clinging mind, not in accordance with the truth. How could Dipamkara Buddha give me a prophecy then? It is precisely because it was not attained literally that he gave me a prophecy. Because in reality, there is no 'dharma' by which Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) can be attained, that is why Dipamkara Buddha gave me a prophecy, saying: 'In the future, you will become a Buddha named Sakyamuni (Shakyamuni Buddha).' Commentary: This is the second part, forward accomplishment. Why? The meaning of Tathagata (Thus Come One) is the true meaning of all dharmas. Commentary: This is Vasubandhu's (a famous Buddhist scholar) second passage, to eliminate slander and eliminate doubts about the absence of Buddha. It first explains that there is a Dharmakaya (Dharma Body), and then refutes false claims. This is the first part. Some people doubt and say: If there are no Bodhisattvas (Enlightened Beings), no one becomes a Buddha, then there should be no Buddha either. To dispel this doubt, it is said that there is a Dharma Buddha. Because of the delusions and attachments of sentient beings, they regard the five Skandhas (aggregates) as the body. Wise people understand that the five Skandhas are quickly decaying and have no reality. Only the truth is eternal and unchanging. Because Tathata (Suchness) is constant, it is constant and unchanging. Because it is true, it is free from delusion and not inverted. This truth cannot be harmed by water or fire, and cannot be destroyed by wind or thieves. Whether there is a Buddha or not, its nature is always the same. Whether it is spoken or not, its meaning will not change. It is just that ordinary people are deluded and inverted, so they cling to the body, do not observe the truth of the body, and are immersed for a long time. Sages know correctly, so they do not cling to the body, but observe the truth. Since they can realize it, birth and death will be forever eliminated, the covering of delusion will be exhausted, and the truth will be clear, so it is called Tathagata. Therefore, it shows that it is not that there is no Buddha. Asanga (a famous Buddhist philosopher) said that this is the third explanation, the meaning of being away from words. Why can't that dharma be spoken separately? Because the fundamental principle of all dharmas is important and pure, and it must be in accordance with wisdom to manifest the truth, and it cannot be realized by words. If someone says: 'The Tathagata (Thus Come One) has attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)'
提」是人不實語。
述曰。此遮虛說也。初遮他言次成無得。此初也。如來既真如。豈言說而稱實。故若說者是不實語。但是分別故。無著云此第四破外疑。疑雲釋迦于燃燈所不得菩提后時自得。為斷此取故也。于中亦為二。初遣彼外取次自彰無得。既無有法可得。何有後自取也。故作此言名為不實。今此經中漏不實語字。餘本皆有也。
須菩提「實無有法佛得阿耨多羅三藐」三菩提。
述曰。此第二文也。
須菩提「如來所得阿耨多羅三藐三菩提於是中」無實無虛。
述曰。此世親第三文也。于中初破外疑執次舉喻彰身。前中有三。初明所得無實無虛。次顯法唯是佛得后總結成。此初也。無著云此為第五明真如不二義。于中有三。初明真如依言離言。次彰法性法唯是佛得。后總結。此初也。世親釋曰。謂有謗云如來不得菩提。為斷此疑故云如來所得菩提無實無虛也。謂如來得彼菩提故。故曰不虛。非實有為相故。故曰不實。無著釋云。不可如言而取故不實。亦非離言以求故不虛。凡夫言而虛妄故不實。諸佛說而可依故不虛。凡夫言不得故不實。寄佛語而可詮故不虛也。若離言而有求即菩提無因名為不實。要因聞教方得證故菩提有因名為不虛。若如言而取著生死無出。故不可如言即稱
【現代漢語翻譯】 現代漢語譯本： 『提』是不真實的話。
註釋說：這是爲了遮止虛妄的說法。首先遮止他人的言論，其次成就無所得。這是開始。如來既然是真如，怎麼能用言語來稱量真實呢？所以如果有人這樣說，那就是不真實的話，因為這只是分別。無著菩薩說，這是第四個破除外道的疑惑。他們疑惑釋迦牟尼在燃燈佛那裡沒有得到菩提，後來自己才得到。爲了斷除這種執取，所以這樣說。其中也分為兩部分：首先遣除外道的執取，其次自己彰顯無所得。既然沒有法可以得到，哪裡有後來自己取得的呢？所以這樣說就是不真實的。現在這部經中遺漏了『不實語』這幾個字，其他的版本都有。
須菩提，『實際上沒有法是佛陀證得的阿耨多羅三藐三菩提（無上正等正覺）』。
註釋說：這是第二段經文。
須菩提，『如來所證得的阿耨多羅三藐三菩提（無上正等正覺）于其中』無實無虛。
註釋說：這是世親菩薩的第三段經文。其中首先破除外道的疑惑和執著，其次用比喻來彰顯佛身。前面有三點：首先說明所得的法無實無虛，其次顯示法唯有佛才能證得，最後總結成就。這是第一點。無著菩薩說，這是第五個說明真如不二的意義。其中有三點：首先說明真如依言語而又超越言語，其次彰顯法性之法唯有佛才能證得，最後總結。這是第一點。世親菩薩解釋說：有人誹謗說如來沒有證得菩提，爲了斷除這種疑惑，所以說如來所證得的菩提無實無虛。說如來證得了那個菩提，所以說不虛；但它不是真實的有為之相，所以說不實。無著菩薩解釋說：不可以按照言語來執取，所以說不實；也不能離開言語去尋求，所以說不虛。凡夫的言語是虛妄的，所以說不實；諸佛的言語是可以依循的，所以說不虛。凡夫的言語不能證得菩提，所以說不實；憑藉佛的言語可以詮釋菩提，所以說不虛。如果離開言語而有所求，那麼菩提就沒有原因，就是不實；因為要依靠聽聞教法才能證得，所以菩提是有原因的，就是不虛。如果按照言語來執取，就會在生死中輪迴而無法解脫，所以不可以按照言語來稱量。
【English Translation】 English version: 『To assert』 is to speak untruthfully.
Commentary: This is to prevent false statements. First, it refutes others' words, then it establishes non-attainment. This is the beginning. Since the Tathagata (如來) [Thus Come One] is Suchness (真如) [true nature], how can words measure reality? Therefore, if someone says so, it is an untrue statement, because it is merely discrimination. Asanga (無著) [one of the most important spiritual figures in Buddhism] says that this is the fourth refutation of external doubts. They doubt that Shakyamuni (釋迦牟尼) [the founder of Buddhism] did not attain Bodhi (菩提) [enlightenment] at Dipankara Buddha's (燃燈佛) [an ancient Buddha] place, but attained it himself later. To cut off this attachment, it is said so. It is also divided into two parts: first, it dismisses external attachments; second, it reveals non-attainment. Since there is no Dharma (法) [teachings] to be attained, where is there a later self-attainment? Therefore, saying so is untrue. Now, the words 『untrue statement』 are missing in this sutra, but all other versions have them.
Subhuti (須菩提) [one of the principal disciples of the Buddha], 『In reality, there is no Dharma (法) [teachings] by which the Buddha attains Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提) [unsurpassed, complete and perfect enlightenment].』
Commentary: This is the second passage.
Subhuti (須菩提) [one of the principal disciples of the Buddha], 『The Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提) [unsurpassed, complete and perfect enlightenment] attained by the Tathagata (如來) [Thus Come One] is neither real nor unreal.』
Commentary: This is Vasubandhu's (世親) [an influential Buddhist scholar] third passage. Among them, first, it refutes external doubts and attachments; second, it uses metaphors to reveal the Buddha's body. There are three points in the previous part: first, it clarifies that what is attained is neither real nor unreal; second, it shows that the Dharma (法) [teachings] can only be attained by the Buddha; and finally, it concludes. This is the first point. Asanga (無著) [one of the most important spiritual figures in Buddhism] says that this is the fifth explanation of the meaning of the non-duality of Suchness (真如) [true nature]. There are three points in it: first, it clarifies that Suchness (真如) [true nature] relies on words and transcends words; second, it reveals that the Dharma (法) [teachings] of Dharma-nature can only be attained by the Buddha; and finally, it concludes. This is the first point. Vasubandhu (世親) [an influential Buddhist scholar] explains: Some people slander that the Tathagata (如來) [Thus Come One] has not attained Bodhi (菩提) [enlightenment]. To cut off this doubt, it is said that the Bodhi (菩提) [enlightenment] attained by the Tathagata (如來) [Thus Come One] is neither real nor unreal. It is said that the Tathagata (如來) [Thus Come One] has attained that Bodhi (菩提) [enlightenment], so it is said to be not unreal; but it is not a real conditioned phenomenon, so it is said to be not real. Asanga (無著) [one of the most important spiritual figures in Buddhism] explains: It cannot be grasped according to words, so it is said to be not real; nor can it be sought apart from words, so it is said to be not unreal. The words of ordinary people are false, so it is said to be not real; the words of the Buddhas can be followed, so it is said to be not unreal. The words of ordinary people cannot attain Bodhi (菩提) [enlightenment], so it is said to be not real; relying on the words of the Buddha can explain Bodhi (菩提) [enlightenment], so it is said to be not unreal. If one seeks something apart from words, then Bodhi (菩提) [enlightenment] has no cause, which is not real; because one must rely on hearing the teachings to attain it, so Bodhi (菩提) [enlightenment] has a cause, which is not unreal. If one grasps according to words, one will be trapped in Samsara (生死) [cycle of birth and death] without liberation, so it cannot be measured according to words.
法。必因言方契真也。但順佛言而修后證會時自悟。
是故如來「說一切法」皆是佛法。
述曰。此第二明法唯佛得也。一切法者。謂真理萬法之本體故名為一切。皆是佛法者獨唯佛證余不得故。
須菩提「所言一切法者即非一切法是故名一切法」。
述曰。此第三總結成也言一切法者謂佛所證法即非一切法者非餘人所得法或非分別之相法也。
須菩提譬如人身長大須菩提言世尊如來說人身長大則為非大身是名大身。
述曰。世親釋云此第二舉喻彰身也。初佛舉喻次善現順成。謂長者喻報身。余經亦云妙。大者喻法身。此二種身由離所知煩惱二障如次得故。說人身長大者謂法報二身也。則非大身者謂非諸妄想分別身也。無著釋云。自此已下是第十七為入證道故。又即八種住處中第五為凈心住處故。謂上來十六差別四住處是信行地地前凡夫一僧祇修。此為凈心地十地菩薩修也。于中初顯示入證道時得智慧。故菩薩亦如是下明離慢。此初也。謂入地菩薩得二種智。一者攝種姓智。二者平等智。若得智得生如來家。得決定紹佛種。此為攝種姓智。謂清凈法界是佛所居名如來家。入地菩薩以無分別智于中證會。說之為生。如此菩薩決定得紹佛種故名為攝種性智。當知地前菩薩未生如來家
【現代漢語翻譯】 現代漢語譯本：法，必須通過言語才能契合真理。但只要順從佛的教言而修行，在證悟的時候自然會領悟。
因此，如來所說的『一切法』（Sarva Dharma）都是佛法。
解釋：這是第二點，說明法只有佛才能證得。『一切法』指的是真理和萬法的本體，所以稱為一切。『皆是佛法』的意思是隻有佛才能證得，其他人無法證得。
須菩提（Subhuti）說：『所說的一切法，就不是一切法，所以才叫做一切法。』
解釋：這是第三點，總結說明。『言一切法者』，指的是佛所證悟的法；『即非一切法者』，指的不是其他人所能證得的法，或者不是分別之相的法。
須菩提，譬如人身長大。須菩提說：世尊，如來說人身長大，就不是大身，所以才叫做大身。
解釋：世親（Vasubandhu）解釋說，這是第二點，用比喻來彰顯身。先是佛舉例，然後是善現（Subhuti）順應並完成。其中，『長者』比喻報身（Sambhogakaya），其他經典也說其微妙。『大者』比喻法身（Dharmakaya）。這兩種身由於遠離所知障（Jnana-avarana）和煩惱障（Klesha-avarana）而依次獲得。說『人身長大』，指的是法身和報身。『則非大身者』，指的是不是各種妄想分別的身。無著（Asanga）解釋說，從這裡開始是第十七部分，爲了進入證道。又是八種住處中的第五種，爲了清凈心住處。前面十六種差別四住處是信行地地前凡夫一個阿僧祇劫所修。這裡是凈心地十地菩薩所修。其中，首先顯示進入證道時獲得智慧。所以『菩薩亦如是』以下說明遠離我慢。這是開始。進入初地的菩薩獲得兩種智慧：一是攝種姓智，二是平等智。如果獲得智慧，就得生如來家，得決定繼承佛種。這就是攝種姓智。清凈法界是佛所居住的地方，稱為如來家。入地菩薩用無分別智在其中證悟，稱之為生。如此菩薩決定能繼承佛種，所以稱為攝種性智。應當知道，地前菩薩尚未生於如來家。
【English Translation】 English version: The Dharma must be in accordance with words to align with the truth. However, by following the Buddha's teachings and practicing accordingly, one will naturally realize it upon enlightenment.
Therefore, 'all Dharmas' (Sarva Dharma) spoken by the Tathagata (Tathāgata) are Buddha-Dharma.
Explanation: This is the second point, clarifying that only the Buddha can attain the Dharma. 'All Dharmas' refers to the truth and the essence of all phenomena, hence the term 'all'. 'Are Buddha-Dharma' means that only the Buddha can realize it, and others cannot.
Subhuti (Subhuti) said: 'What is called all Dharmas is not all Dharmas; therefore, it is called all Dharmas.'
Explanation: This is the third point, summarizing and concluding. 'What is called all Dharmas' refers to the Dharma realized by the Buddha; 'is not all Dharmas' refers to the Dharma that others cannot realize, or the Dharma that is not of the nature of discrimination.
Subhuti, for example, the human body grows large. Subhuti said: World Honored One (Bhagavan), as the Tathagata speaks of the human body growing large, it is then not a large body; therefore, it is called a large body.
Explanation: Vasubandhu (Vasubandhu) explains that this is the second point, using a metaphor to highlight the body. First, the Buddha gives an example, and then Subhuti complies and completes it. Among them, 'growing large' is a metaphor for the Sambhogakaya (Sambhogakaya), and other sutras also say it is subtle. 'Large' is a metaphor for the Dharmakaya (Dharmakaya). These two bodies are attained sequentially by being free from the Jnana-avarana (Jnana-avarana) and Klesha-avarana (Klesha-avarana). Saying 'the human body grows large' refers to the Dharmakaya and Sambhogakaya. 'Is then not a large body' refers to the body that is not of various deluded thoughts and discriminations. Asanga (Asanga) explains that from here onwards is the seventeenth part, for the sake of entering the path of realization. It is also the fifth of the eight abodes, for the sake of the pure mind abode. The preceding sixteen different four abodes are cultivated by ordinary beings before the stage of faith and practice for one asamkhya-kalpa. This is cultivated by Bodhisattvas (Bodhisattva) of the ten Bhumis (Bhumi) of the pure mind ground. Among them, it is first shown that wisdom is obtained upon entering the path of realization. Therefore, 'Bodhisattvas are also like this' below explains being free from arrogance. This is the beginning. Bodhisattvas who enter the first Bhumi obtain two kinds of wisdom: one is the wisdom of embracing the lineage, and the other is the wisdom of equality. If one obtains wisdom, one is born into the family of the Tathagata, and one is determined to inherit the Buddha-seed. This is the wisdom of embracing the lineage. The pure Dharma-realm is where the Buddha resides, called the family of the Tathagata. Bodhisattvas who enter the Bhumis realize it with non-discriminating wisdom, which is called birth. Such Bodhisattvas are determined to inherit the Buddha-seed, so it is called the wisdom of embracing the lineage. It should be known that Bodhisattvas before the Bhumis are not yet born into the family of the Tathagata.
故。雖是佛子稍疏遠故。不名紹佛種也二乘人雖亦佛子。但求自利亦非堪紹故。攝論說聲聞人如無智婢子也。一切凡夫。雖亦佛所攝受亦所覆護等生憐愍。未發菩提心故亦非堪紹。唯入地菩薩從真法界親所生。故堪紹佛種也。論云若於此家長夜愿生。既得生已便得彼身。是名妙身者謂地前菩薩為此家長夜精勤欲愿故得入初地便得妙身也。平等智復有五種平等因緣。謂一者粗惡平等。謂入初地已女人身第八有三惡趣並已舍故總皆平等也。二者法無我平等。謂得二空平等理故。三者斷相應平等。謂斷性即是所得擇滅也。與斷相應故名斷相應平等也。四者無希望心相應平等。謂見道前學觀真如。有欲希望入初地已證真法界與無希望心所證平等而相應也。五者一切菩薩證道平等。謂如百川異流同歸大海之湛。萬行雖異一入初地同證真大海也。得此平等故得為大身也。解云此得攝種姓智者名曰報身。得平等故名為法身。妙身大身如次為喻也。
須菩提「菩薩亦如是若作是言我當滅度無量眾生」則不名菩薩。
述曰。世親云此為第二段釋疑也。于中有三。一者于本宗上生疑。謂前說無有法發菩提心者。是則菩薩既無亦應無菩薩可成菩提。若無眾生者教化誰令入于涅槃。若無菩薩者誰莊嚴凈土耶。二者因此破疑而起說菩
【現代漢語翻譯】 現代漢語譯本 因此，即使是佛弟子，如果稍微疏遠佛法，也不能稱為紹隆佛種（延續佛陀的傳承）。二乘人（聲聞乘和緣覺乘）雖然也是佛弟子，但只求自身解脫，也不是能夠紹隆佛種的人。《攝大乘論》中說，聲聞人就像沒有智慧的婢女。一切凡夫，雖然也被佛所攝受、覆護，並被佛所憐憫，但因為沒有發起菩提心，也不能紹隆佛種。只有入地的菩薩，從真法界親自所生，才能紹隆佛種。《論》中說：『如果對於這個家（指佛的法身之家）長夜愿生，既然得生，便得彼身，是名妙身。』這裡說的是地前菩薩為此家長夜精勤，發願求生，因此得以進入初地，便得到妙身。 平等智又有五種平等的因緣：一是粗惡平等，指進入初地后，女人身、第八識以及三惡趣都已經捨棄，總歸平等。二是法無我平等，指證得人法二空的平等之理。三是斷相應平等，指斷滅的自性就是所證得的擇滅。與斷滅相應，所以名為斷相應平等。四是無希望心相應平等，指見道前學習觀照真如，有希望進入初地；進入初地后，證得真法界，與無希望心所證的平等相應。五是一切菩薩證道平等，就像百川異流，最終都歸於大海的平靜。萬行雖然不同，一旦進入初地，就共同證得真如大海。得到這種平等，所以能成為大身。解釋說，得到這種攝種姓智的人，名為報身；得到平等，名為法身。妙身和大身，依次是比喻。 須菩提，菩薩也是這樣，如果（菩薩）這樣說：『我應當滅度無量眾生』，那就不名為菩薩。 世親菩薩說，這是第二段解釋疑惑。其中有三點：一是對本宗產生懷疑。前面說沒有法可以發起菩提心，那麼既然沒有菩薩，也就不應該有菩薩可以成就菩提。如果沒有眾生，教化誰令其進入涅槃？如果沒有菩薩，誰來莊嚴凈土？二是因此破除疑惑而開始說明。
【English Translation】 English version Therefore, even if they are disciples of the Buddha, if they are slightly distant from the Dharma, they cannot be called 'inheritors of the Buddha-seed' (Shao Fo Zhong, continuing the Buddha's lineage). Although those of the Two Vehicles (Sravakas and Pratyekabuddhas) are also disciples of the Buddha, they only seek their own liberation and are not capable of inheriting the Buddha-seed. The She Dasheng Lun (Compendium of the Mahayana) says that Sravakas are like unintelligent servant girls. All ordinary beings, although they are also embraced and protected by the Buddha, and are shown compassion by the Buddha, because they have not generated Bodhicitta (the aspiration for enlightenment), they are also not capable of inheriting the Buddha-seed. Only Bodhisattvas who have entered the Bhumis (stages of the Bodhisattva path), who are personally born from the True Dharma Realm, are capable of inheriting the Buddha-seed. The Treatise says: 'If one has a long-night wish to be born into this family (referring to the family of the Buddha's Dharmakaya), and having been born, one obtains that body, this is called the Wonderful Body.' This refers to Bodhisattvas before the Bhumis who diligently aspire to be born into this family, and therefore are able to enter the first Bhumi and obtain the Wonderful Body. Equal Wisdom also has five kinds of equal causes and conditions: First is coarse and evil equality, referring to after entering the first Bhumi, the female body, the eighth consciousness, and the three evil realms have already been abandoned, all are equal. Second is Dharma-no-self equality, referring to realizing the equality of the principle of emptiness of both persons and dharmas. Third is cessation-correspondence equality, referring to the nature of cessation being the obtained selective cessation (擇滅, ze mie). Because it corresponds with cessation, it is called cessation-correspondence equality. Fourth is non-hopeful mind correspondence equality, referring to learning to contemplate Suchness (真如, zhen ru) before the Path of Seeing, having the desire to enter the first Bhumi; after entering the first Bhumi, realizing the True Dharma Realm, corresponding with the equality realized by the non-hopeful mind. Fifth is all Bodhisattvas' path-realization equality, just like hundreds of rivers with different currents, all return to the stillness of the great ocean. Although the myriad practices are different, once entering the first Bhumi, they all jointly realize the great ocean of Suchness. Obtaining this equality, one is able to become a Great Body. The explanation says that the one who obtains this wisdom that gathers the lineage is called the Sambhogakaya (報身, Bao Shen, Reward Body); obtaining equality is called the Dharmakaya (法身, Fa Shen, Dharma Body). The Wonderful Body and the Great Body are metaphors in sequence. Subhuti, 'Bodhisattvas are also like this, if (a Bodhisattva) says: 'I should liberate immeasurable sentient beings,' then they are not called Bodhisattvas.' Vasubandhu (世親, Shi Qin) says that this is the second section explaining doubts. There are three points within it: First is generating doubt about the original doctrine. Earlier it was said that there is no Dharma to generate Bodhicitta, then since there are no Bodhisattvas, there should also be no Bodhisattvas who can achieve Bodhi (菩提, enlightenment). If there are no sentient beings, who will be taught to enter Nirvana (涅槃, Nie Pan)? If there are no Bodhisattvas, who will adorn the Pure Land? Second is starting to explain by dispelling these doubts.
薩不見彼是眾生不見存我為菩薩等者。是則如來不見故名為無眾生等。為實無眾生等故佛不見耶。三者有疑雲。向說心住顛倒。若如是福德亦是顛倒。若是顛倒何名善法。為此疑故。如經若有滿三千大千世界七寶等。就初有三疑。一者若無菩薩諸佛亦不成菩提。二者若無眾生亦不入涅槃。三者若無菩薩亦無嚴凈佛國土。此則釋初兩疑。于中初標次釋。此初也。此意云。若菩薩執云我得菩提有異眾生可度即不名菩薩。以有我人等故。若爾者如何能得菩提。能令眾生入涅槃耶。謂有假眾生。譬如幻人為幻人說法故。謂有五蘊和合假眾生故令得無餘涅槃。無如所執實眾生故不見有眾生而滅度也。謂有假菩薩而求證故諸佛得菩提。而無所執實菩提故亦無菩薩也。故涅槃經十三云。五陰和合稱言某甲。凡夫之人謂為實有稱言某甲。有智之人解陰無有某甲名字離陰亦無有某甲名字也。
何以故「須菩提實無有法名為菩薩是故佛說一切法無我無人無眾生」無壽者。
述曰。此第二釋也。無有法名為菩薩者。謂若有其實法。皆以法成其眾生故可名菩薩。法既無有其實。亦無所成菩薩也。佛說一切法無我人等者。證真時達無我理。不見有人法二執故是為菩薩也。無著云。上來譬如人身妙大身等示入證道。此為第二明離慢。謂
【現代漢語翻譯】 現代漢語譯本：薩（薩：梵語， सर्व ，sarva，一切）不見彼是眾生，不見存我為菩薩等者。意思是，真正的菩薩不認為存在一個『我』去度化眾生。如果這樣，如來（如來：梵語，Tathāgata， तथागत，佛的稱號）也就不見眾生，所以才說『無眾生』等。難道是因為實際上沒有眾生，所以佛才不見嗎？ 第三個疑問是：前面說心住在顛倒之中，如果這樣，福德也是顛倒。如果是顛倒，為什麼又稱為善法？爲了解答這個疑問，就像經中所說，『如果有人用充滿三千大千世界的七寶來佈施』等等。最初有三個疑問：第一，如果沒有菩薩，諸佛也不能成就菩提（菩提：梵語，bodhi，बोधि，覺悟）；第二，如果沒有眾生，也不能入涅槃（涅槃：梵語，nirvāṇa， निर्वाण，寂滅）；第三，如果沒有菩薩，也就沒有莊嚴清凈的佛國土。 這裡解釋最初的兩個疑問。先標出問題，再進行解釋。這就是『初標』。意思是說，如果菩薩執著地認為『我』得到了菩提，有不同的眾生可以被度化，那就不叫菩薩了，因為還有我、人等的分別。如果這樣，又怎麼能得到菩提，能讓眾生進入涅槃呢？這是因為有假立的眾生，就像幻術師為幻術人說法一樣。因為有五蘊（五蘊：梵語，pañca-skandha， पञ्चस्कन्ध，色、受、想、行、識）和合的假眾生，所以能讓他們得到無餘涅槃。因為沒有所執著的真實眾生，所以不見有眾生被滅度。因為有假立的菩薩去求證，所以諸佛才能得到菩提。因為沒有所執著的真實菩提，所以也沒有菩薩。所以《涅槃經》第十三卷說：『五陰和合，稱之為某甲。凡夫之人認為是真實存在的，稱之為某甲。有智慧的人明白五陰沒有某甲的名字，離開五陰也沒有某甲的名字。』 何以故？『須菩提（須菩提：梵語，Subhūti，सुभूति，佛陀的十大弟子之一），實際上沒有一種法叫做菩薩，所以佛說一切法無我、無人、無眾生、無壽者。』 解釋：這是第二個解釋。『沒有一種法叫做菩薩』，意思是說，如果有一種真實存在的法，可以憑藉這種法成就眾生，那就可以稱為菩薩。既然法沒有真實的存在，也就沒有所成就的菩薩。『佛說一切法無我人等』，證明證悟真理時，通達無我的道理，不見有人法二執，這就是菩薩。無著（無著：梵語，Asaṅga， असङ्ग，印度佛教瑜伽行派創始人之一）說：『上面譬如人身妙大身等，顯示進入證道。』這是第二個說明，遠離我慢。
【English Translation】 English version: 'Sa' (Sa: Sanskrit, सर्व, sarva, meaning 'all') does not see those beings, and does not see the existence of 'I' as a Bodhisattva, etc. This means that a true Bodhisattva does not believe that there is an 'I' to liberate sentient beings. If this is the case, the Tathāgata (Tathāgata: Sanskrit, तथागत, a title of the Buddha) also does not see sentient beings, which is why it is said 'no sentient beings,' etc. Is it because there are actually no sentient beings that the Buddha does not see them? The third doubt is: It was previously said that the mind dwells in inversion. If this is the case, merit is also inverted. If it is inverted, why is it called wholesome dharma? To resolve this doubt, as stated in the sutra, 'If someone were to give offerings with the seven treasures filling three thousand great thousand worlds,' etc. Initially, there are three doubts: First, without Bodhisattvas, the Buddhas cannot attain Bodhi (Bodhi: Sanskrit, बोधि, enlightenment); second, without sentient beings, one cannot enter Nirvana (Nirvana: Sanskrit, निर्वाण, liberation); third, without Bodhisattvas, there would be no adorned and pure Buddha-lands. Here, the first two doubts are explained. First, the question is stated, and then the explanation is given. This is the 'initial statement.' The meaning is that if a Bodhisattva clings to the idea that 'I' have attained Bodhi and that there are different sentient beings to be liberated, then that is not called a Bodhisattva, because there is still discrimination of 'I,' 'person,' etc. If this is the case, how can one attain Bodhi and enable sentient beings to enter Nirvana? This is because there are provisionally established sentient beings, just as a magician speaks Dharma to illusory people. Because there are provisionally established sentient beings composed of the five skandhas (five skandhas: Sanskrit, pañca-skandha, पञ्चस्कन्ध, form, feeling, perception, volition, and consciousness), they can attain Nirvana without remainder. Because there are no truly existing sentient beings to which one clings, it is not seen that sentient beings are liberated. Because there are provisionally established Bodhisattvas who seek to realize enlightenment, the Buddhas can attain Bodhi. Because there is no truly existing Bodhi to which one clings, there are also no Bodhisattvas. Therefore, the thirteenth chapter of the Nirvana Sutra says: 'The combination of the five skandhas is called so-and-so. Ordinary people think it is real and call it so-and-so. Wise people understand that there is no name of so-and-so in the skandhas, and there is no name of so-and-so apart from the skandhas.' Why is this so? 'Subhūti (Subhūti: Sanskrit, सुभूति, one of the Buddha's ten great disciples), in reality, there is no dharma called Bodhisattva, therefore the Buddha said that all dharmas are without self, without person, without sentient beings, and without lifespan.' Explanation: This is the second explanation. 'There is no dharma called Bodhisattva' means that if there were a truly existing dharma by which one could accomplish sentient beings, then one could be called a Bodhisattva. Since dharma does not have a real existence, there is also no Bodhisattva to be accomplished. 'The Buddha said that all dharmas are without self, person, etc.' proves that when realizing the truth, one understands the principle of no-self and does not see the two attachments to person and dharma; this is a Bodhisattva. Asaṅga (Asaṅga: Sanskrit, असङ्ग, one of the founders of the Yogācāra school of Indian Buddhism) said: 'The above, like the human body, wonderful great body, etc., shows entering the path of realization.' This is the second explanation, to be free from arrogance.
地前言我能修行等而障不住道。入地已去證達法界二空平等。分別我法一切都亡。永無我能之慢故云離慢也。論云若菩薩有眾生念則不得妙身大身故。于中妙身者。謂至得身成就身得畢竟轉依故。大身者一切眾生身攝身故。子云轉依者即謂所得菩提涅槃。
須菩提「若菩薩作是言我當莊嚴佛土是」不名菩薩。
述曰。世親云此破疑也。謂有疑曰。若無菩薩者不應嚴凈佛土也。于中有二。初標次釋。此初也。此意云如欲嚴凈佛土必須嚴凈自心。聽經學慧證法真理蠲除二障。內心凈故外土亦凈。所以蠡髻見凈舍利睹穢。但由內心有其垢凈不同。外土亦有凈穢兩異也。故若嚴凈佛土者。先除我法二執。我法分別亡故內具莊嚴外住七寶若言我當莊嚴者。是則我執未亡不名菩薩也。故論云智習唯識通也。又無垢稱云心凈故等。又云忍辱持戒等十善道等是菩薩凈土也。
何以故「如來說莊嚴佛土者即非莊嚴」是名莊嚴。
述曰。此第二釋中有二。初明無相是真莊嚴。次明達理是真菩薩。此初也。如來說莊嚴者謂無相之莊嚴。即非莊嚴者非有相之莊嚴。是名莊嚴者是真實莊嚴也。
須菩提若「菩薩通達無我法者如來說名真」是菩薩。
述曰。此第二文也。謂若菩薩達我法空證無我理。是真菩薩
【現代漢語翻譯】 現代漢語譯本： 地前行者認為，我能修行等等，這些念頭會障礙證悟正道。一旦進入初地，就能證達法界二空（人空和法空）的平等性。分別『我』和『法』的一切念頭都消失了。永遠沒有『我能』的傲慢，所以說離開了傲慢。論中說，如果菩薩有眾生之念，就不能得到妙身和大身。其中，妙身指的是達到、獲得和成就之身，獲得究竟的轉依。大身指的是一切眾生的身都攝入自身。子（指窺基）說，轉依指的是所獲得的菩提（覺悟）和涅槃（解脫）。 須菩提，『如果菩薩說，我應當莊嚴佛土』，這不能稱為菩薩。 世親（Vasubandhu）說，這是爲了破除疑惑。有人疑惑說，如果沒有菩薩，就不應該莊嚴清凈佛土。這裡面包含兩層意思：先是標示，然後是解釋。這是標示。意思是說，如果想要莊嚴清凈佛土，必須莊嚴清凈自己的內心。聽聞佛經，學習智慧，證悟法性真理，消除人法二障。內心清凈，外在的佛土也就清凈。所以蠡髻（Lijie，人名）看到的是清凈的佛舍利，而其他人看到的卻是污穢的。這只是因為內心有垢凈的不同，外在的佛土也就有清凈和污穢的差異。所以，如果想要莊嚴清凈佛土，首先要去除我執和法執。我法分別的念頭消失了，內心自然具備莊嚴，外在則呈現七寶。如果說『我應當莊嚴』，那就是我執還沒有消除，不能稱為菩薩。所以論中說，通過智慧學習唯識才能通達。又，《無垢稱經》（Vimalakirti Sutra）中說，心清凈，佛土就清凈。又說，忍辱、持戒等十善道等，就是菩薩的清凈佛土。 為什麼呢？『如來說莊嚴佛土，即非莊嚴，是名莊嚴』。 這是第二層解釋，其中包含兩點：首先說明無相才是真正的莊嚴，其次說明通達真理才是真正的菩薩。這是第一點。如來說的莊嚴，指的是無相的莊嚴。『即非莊嚴』，指的是不是有相的莊嚴。『是名莊嚴』，指的是真實的莊嚴。 須菩提，『如果菩薩通達無我法，如來說名為真菩薩』。 這是第二段文字。指的是如果菩薩通達我法皆空，證悟無我的真理，那就是真正的菩薩。
【English Translation】 English version: Those who are before the Bhumi (ground, referring to the stages of Bodhisattva development) think, 'I can practice,' and so on, these thoughts obstruct the path to enlightenment. Once entering the first Bhumi, one can realize the equality of the two emptinesses (emptiness of self and emptiness of phenomena) of the Dharma realm. All thoughts that distinguish 'self' and 'dharma' disappear. There is never the arrogance of 'I can,' hence it is said to be free from arrogance. The treatise says, 'If a Bodhisattva has thoughts of sentient beings, they cannot attain the wonderful body and the great body.' Among them, the wonderful body refers to the body of attainment, accomplishment, and the ultimate transformation. The great body refers to the body that encompasses all sentient beings. Zi (referring to Kuiji) said, 'Transformation refers to the attained Bodhi (enlightenment) and Nirvana (liberation).' Subhuti, 'If a Bodhisattva says, I shall adorn the Buddha land,' this is not called a Bodhisattva. Vasubandhu said, 'This is to dispel doubts.' Some doubt, saying, 'If there are no Bodhisattvas, one should not adorn and purify the Buddha land.' This contains two layers of meaning: first, indication, then explanation. This is the indication. It means that if one wants to adorn and purify the Buddha land, one must adorn and purify one's own mind. Listen to the scriptures, learn wisdom, realize the truth of Dharma, and eliminate the two obscurations (obscuration of afflictions and obscuration of knowledge). When the inner mind is pure, the external land is also pure. Therefore, Lijie (a person's name) saw the pure Buddha relics, while others saw them as defiled. This is only because the inner mind has different degrees of purity and defilement, and the external land also has differences in purity and defilement. Therefore, if one wants to adorn and purify the Buddha land, one must first remove the attachment to self and the attachment to Dharma. When the thoughts of self and Dharma disappear, the inner mind naturally possesses adornment, and the external manifests with seven treasures. If one says, 'I shall adorn,' then the attachment to self has not been eliminated, and one cannot be called a Bodhisattva. Therefore, the treatise says that one can only attain understanding through studying the Consciousness-Only doctrine with wisdom. Furthermore, the Vimalakirti Sutra says that when the mind is pure, the Buddha land is pure. It also says that patience, upholding precepts, and the ten virtuous paths are the pure lands of Bodhisattvas. Why? 'The Tathagata speaks of adorning the Buddha land, which is not adornment, but is called adornment.' This is the second explanation, which contains two points: first, it explains that non-form is the true adornment, and second, it explains that understanding the truth is the true Bodhisattva. This is the first point. The adornment spoken of by the Tathagata refers to the adornment of non-form. 'Which is not adornment' refers to not having the adornment of form. 'Is called adornment' refers to the true adornment. Subhuti, 'If a Bodhisattva understands the non-self Dharma, the Tathagata calls them a true Bodhisattva.' This is the second passage. It refers to if a Bodhisattva understands that both self and Dharma are empty, and realizes the truth of non-self, then they are a true Bodhisattva.
亦真莊嚴。若有我法本非菩薩亦非莊嚴也。無著云。自此已下皆求佛地。謂從此已下訖至經末。差別之中是第十八。住處之中是第六究竟住處。三地之中是第三佛地也。于中有六。一者國土凈具足。如經若菩薩作是言我當莊嚴等。二者無上見智具足。如經如來有肉眼不等。三者隨形好身具足。如經佛可以具足色身見不。四者相身具足。如經如來可以具足諸相見不。五者語具足。如經汝勿謂如來作是念等。六者心具足。如經頗有眾生於未來世等。此為初也。此意云。謂諸菩薩於前十地修行圓滿。斷除人法二執。成就菩提法身。名為國土凈具足。于中文科為四。一者為國土凈具足三摩缽帝故。如經若菩薩作是言等。二者為斷彼故安立第一義。如經如來說莊嚴等。三者為二種無我故。如經若菩薩通達無我法者。四者為于彼二種無我中二種正覺故。如經如來說名真是菩薩。此等云何顯示。若言我成就即為人我取莊嚴國土者是法我取。此非菩薩也。
須菩提「于意云何如來有肉眼不如是世尊」如來有肉眼。
述曰。世親云此破第二疑也。謂有疑曰。前說菩薩不見彼是眾生不見我為菩薩不見清凈佛國者。何以故。為諸法無故不見。為諸佛自不見耶。今此之文有其二。初明佛有能見故說五種眼。次如恒沙中已下明有所見
【現代漢語翻譯】 現代漢語譯本 亦是真實而莊嚴的。如果執著于『我』和『法』，那就不是菩薩，也不是真正的莊嚴。無著菩薩說：『從這裡開始以下的內容，都是爲了追求佛的境界。』意思是說，從這裡到經文結束，在各種差別中，這是第十八種；在住處中，這是第六種究竟住處；在三地中，這是第三佛地。其中有六個方面：一是國土清凈具足，如經文所說『若菩薩作是言我當莊嚴等』；二是無上見智具足，如經文所說『如來有肉眼不等』；三是隨形好身具足，如經文所說『佛可以具足色身見不』；四是相身具足，如經文所說『如來可以具足諸相見不』；五是語具足，如經文所說『汝勿謂如來作是念等』；六是心具足，如經文所說『頗有眾生於未來世等』。這是第一個方面。 這段話的意思是說，菩薩在前十地修行圓滿，斷除了人執和法執，成就了菩提法身，這叫做國土清凈具足。在這一方面中，又可以分為四個小方面：一是為國土清凈具足三摩缽帝（Samapatti，等至）的緣故，如經文所說『若菩薩作是言等』；二是爲了斷除這種執著，安立第一義，如經文所說『如來說莊嚴等』；三是爲了兩種無我，如經文所說『若菩薩通達無我法者』；四是爲了在這兩種無我中證得兩種正覺，如經文所說『如來說名真是菩薩』。這些內容是如何顯示的呢？如果說『我成就了』，那就是人我執，如果執著于莊嚴國土，那就是法我執。這些都不是菩薩的境界。
須菩提（Subhuti）問：『您的意思如何？如來（Tathagata）有肉眼嗎？』世尊（Bhagavan）回答：『是的，如來有肉眼。』
述曰：世親（Vasubandhu）菩薩說，這是爲了破除第二種疑惑。有人懷疑說：『前面說菩薩不見彼是眾生，不見我為菩薩，不見清凈佛國，這是為什麼呢？是因為諸法空無，所以看不見呢？還是諸佛自己看不見呢？』現在這段經文包含兩個方面：首先說明佛有能見的能力，所以說了五種眼；其次，如恒河沙數中以下的內容，說明佛有所見。
【English Translation】 English version It is also true and solemn. If one clings to 'self' and 'dharma' (法, teachings, principles), then one is not a Bodhisattva, nor is it true solemnity. Asanga (無著) said: 'From here onwards, all is seeking the Buddha-land.' Meaning, from here until the end of the sutra, among the various distinctions, this is the eighteenth; among the abodes, this is the sixth ultimate abode; among the three grounds, this is the third Buddha-ground. There are six aspects to it: first, the land is pure and complete, as the sutra says, 'If a Bodhisattva says, I shall adorn, etc.'; second, supreme wisdom and insight are complete, as the sutra says, 'The Tathagata has a physical eye, etc.'; third, the body with conforming marks is complete, as the sutra says, 'Can the Buddha be seen with a body of complete marks?'; fourth, the body of characteristics is complete, as the sutra says, 'Can the Tathagata be seen with complete characteristics?'; fifth, speech is complete, as the sutra says, 'Do not say that the Tathagata thinks thus, etc.'; sixth, the mind is complete, as the sutra says, 'Are there beings in the future, etc.' This is the first aspect. The meaning of this is that Bodhisattvas, having perfected their practice in the previous ten grounds, having severed the attachments to self and dharma, and having attained the Dharma-body of Bodhi (菩提, enlightenment), are said to have a land that is pure and complete. Within this aspect, it can be further divided into four sub-aspects: first, for the sake of the Samapatti (三摩缽帝, meditative absorption) of a land that is pure and complete, as the sutra says, 'If a Bodhisattva says, etc.'; second, to sever this attachment and establish the first principle, as the sutra says, 'The Tathagata speaks of adornment, etc.'; third, for the sake of the two kinds of non-self, as the sutra says, 'If a Bodhisattva understands the dharma of non-self'; fourth, to attain the two kinds of right enlightenment within these two kinds of non-self, as the sutra says, 'The Tathagata is called a true Bodhisattva.' How are these things shown? If one says, 'I have achieved,' that is the attachment to self; if one clings to adorning the land, that is the attachment to dharma. These are not the states of a Bodhisattva.
Subhuti (須菩提) asked: 'What do you think? Does the Tathagata (如來) have a physical eye?' The Bhagavan (世尊) replied: 'Yes, the Tathagata has a physical eye.'
Vasubandhu (世親) said that this is to dispel the second doubt. Some doubt, saying: 'Earlier it was said that Bodhisattvas do not see those as sentient beings, do not see themselves as Bodhisattvas, and do not see pure Buddha-lands. Why is this? Is it because all dharmas are empty, so they cannot be seen? Or is it that the Buddhas themselves cannot see?' Now, this passage contains two aspects: first, it explains that the Buddha has the ability to see, so it speaks of the five eyes; second, the content from 'like the sands of the Ganges' onwards explains what the Buddha sees.
。前中五眼即為五段。一一中初佛問次善現答。此初明有肉眼也。無著云自下第二為無上見智凈具足故。于中文有其三。初明為無上見凈具足故說佛有五眼。次如恒河中下明為無上智凈具足故說佛知眾生心。后若有人滿下明為福自在具足故。初中五眼為五段。如前可知也。謂外有疑。向說以無分別智內證真理是真莊嚴。于諸外相證真理時都不見故。謂佛唯有慧眼觀理無餘眼也。為釋此故說佛有五眼也。論意如此。又論云于中略說有四種眼。謂色攝第一義諦攝世諦攝。一切種一切應知攝。色攝復有二種。謂法果修果。此為五眼粗境界故。是初色攝。解云肉天二眼色根為性。謂凈色四大所造或異熟長養說名肉眼。此謂法果也。此通余界及四禪。若修禪除擁而得者此謂修果也。唯四禪地有。謂于諸色內外兩邊里表上下皆悉能見也。論云第一義智力故世智不顛倒轉。是故第一義諦攝在先。于中為人說法。若彼法為彼人施設。此智說名法眼者。謂要慧眼觀理故。法眼知機說法得不顛倒為人說也。此意云所詮能詮觀理觀事觀理知機如次慧法眼也。論云一切應知中一切種無功用智說名佛眼。龍樹菩薩說約人差別。謂在凡夫名肉天眼。在二乘名慧眼。在菩薩名法眼。在如來名佛眼。此亦無妨也。
須菩提「于意云何如來有天眼不
【現代漢語翻譯】 現代漢語譯本： 前面所說的『中五眼』，就是分為五個段落。每一段中，先是佛陀提問，然後是善現（Subhuti，須菩提）回答。這裡首先說明如來具有肉眼。無著（Asanga）菩薩說，從下面第二部分開始，是爲了說明佛陀具有無上的見智清凈。在這一部分中，又分為三個小部分。首先說明爲了佛陀具有無上的見智清凈，所以說佛陀有五眼。其次，如恒河中沙的數量一樣多（指佛陀能知眾生心），是爲了說明佛陀具有無上的智慧清凈，所以說佛陀能知眾生心。最後，如果有人用充滿（七寶的）容器（佈施），是爲了說明佛陀具有福德自在。最初的部分，五眼又分為五個段落，如前面所說的那樣。 這是因為外面有人懷疑，之前說用無分別智在內心證悟真理才是真正的莊嚴，但在證悟真理時，對外在的現象都看不見。他們認為佛陀只有慧眼才能觀察真理，沒有其他的眼睛。爲了解釋這個疑問，所以說佛陀有五眼。論的意圖是這樣的。論中還說，其中簡略地說了四種眼，分別是色所攝、第一義諦所攝、世諦所攝、一切種一切應知所攝。色所攝又分為兩種，分別是法果和修果。這五眼所能見的粗略境界，屬於最初的色所攝。解釋說，肉眼和天眼以色根為體性，也就是由清凈的四大種所造，或者由異熟果報增長而成的，稱為肉眼。這是指法果。這可以通於欲界、色界和四禪。如果是通過修禪定去除障礙而得到的，這稱為修果。只有在四禪天中才有。也就是說，對於各種顏色，內外兩邊、里表上下都能看見。 論中說，因為第一義智的力量，世俗的智慧不會顛倒運轉。所以第一義諦所攝放在最前面。在其中為人說法，如果這個法是為這個人而施設的，這種智慧就稱為法眼。也就是說，因為要用慧眼觀察真理，所以法眼能夠了解根機，說法才不會顛倒，才能為人說法。這裡的意思是說，所詮釋的、能詮釋的，觀察真理的、觀察事物的，觀察真理而瞭解根機的，依次是慧眼和法眼。論中說，一切應知中的一切種無功用智稱為佛眼。龍樹（Nagarjuna）菩薩說，這是從人的差別來說的，在凡夫稱為肉眼和天眼，在二乘稱為慧眼，在菩薩稱為法眼，在如來稱為佛眼。這樣說也沒有妨礙。
須菩提（Subhuti），『你的意思如何？如來有天眼嗎？』
【English Translation】 English version: The aforementioned 'five eyes in the middle' are divided into five sections. In each section, the Buddha first asks a question, and then Subhuti answers. Here, it is first explained that the Tathagata (如來) possesses the physical eye (肉眼). Asanga (無著) Bodhisattva said that from the second part onwards, it is to explain that the Buddha possesses unsurpassed pure wisdom of vision. In this part, it is further divided into three smaller parts. First, it explains that because the Buddha possesses unsurpassed pure wisdom of vision, it is said that the Buddha has five eyes. Second, as numerous as the sands of the Ganges River (恒河) (referring to the Buddha's ability to know the minds of sentient beings), it is to explain that because the Buddha possesses unsurpassed pure wisdom, it is said that the Buddha can know the minds of sentient beings. Finally, if someone uses containers filled with (seven treasures) for almsgiving, it is to explain that the Buddha possesses the freedom of merit. In the initial part, the five eyes are further divided into five sections, as mentioned earlier. This is because there are doubts from the outside. It was previously said that the true adornment is to inwardly realize the truth with non-discriminating wisdom, but when realizing the truth, external phenomena are not seen. They believe that the Buddha only has the wisdom eye (慧眼) to observe the truth and no other eyes. To explain this doubt, it is said that the Buddha has five eyes. This is the intention of the treatise. The treatise also says that among them, four types of eyes are briefly mentioned, which are those included in the realm of form (色所攝), those included in the ultimate truth (第一義諦所攝), those included in conventional truth (世諦所攝), and those included in all kinds of knowledge (一切種一切應知所攝). Those included in the realm of form are further divided into two types, which are the fruit of Dharma (法果) and the fruit of cultivation (修果). The rough realms that these five eyes can see belong to the initial realm of form. It is explained that the physical eye and the divine eye (天眼) have the nature of form roots, that is, made of pure four great elements, or grown from the maturation of karmic results, which is called the physical eye. This refers to the fruit of Dharma. This can extend to the desire realm, the form realm, and the four Dhyanas (禪). If it is obtained by removing obstacles through meditation, this is called the fruit of cultivation. It only exists in the four Dhyana heavens. That is to say, for various colors, both inside and outside, front and back, up and down can be seen. The treatise says that because of the power of the wisdom of the ultimate truth, worldly wisdom will not operate in a reversed manner. Therefore, those included in the ultimate truth are placed first. In it, the Dharma is taught to people. If this Dharma is established for this person, this wisdom is called the Dharma eye (法眼). That is to say, because the wisdom eye is used to observe the truth, the Dharma eye can understand the capacity of the audience, and the Dharma teaching will not be reversed, so it can teach the Dharma to people. The meaning here is that what is explained, what can explain, observing the truth, observing things, observing the truth and understanding the capacity of the audience, are successively the wisdom eye and the Dharma eye. The treatise says that all kinds of effortless wisdom in all that should be known are called the Buddha eye (佛眼). Nagarjuna (龍樹) Bodhisattva said that this is from the difference of people. In ordinary people, it is called the physical eye and the divine eye, in the two vehicles (二乘) it is called the wisdom eye, in Bodhisattvas it is called the Dharma eye, and in the Tathagata it is called the Buddha eye. There is no obstacle in saying this.
Subhuti, 'What do you think? Does the Tathagata have the divine eye?'
如是世尊如來有天眼須菩提于意云何如來有慧眼不如是世尊如來有慧眼須菩提于意云何如來有法眼不如是世尊如來有法眼須菩提于意云何如來有佛眼不如是世尊」如來有佛眼。
述曰。此明有後四眼也釋義如上。
須菩提「于意云何如恒河中所有沙」佛說是沙不。
述曰。世親云。上來說如來有五眼明有能見自下明知眾生種種差別亦顯有所見謂雖無遍計所執實眾生而可度可見。非無因緣假眾生而可見也。雖無作用緣。而有功能緣可得故。謂于因果之上不見彼所執實人法不得。故名眾生及國土空。非佛無眼而不見。亦非實無眾生可見。有彼因緣顛倒虛妄假法故。就此之中文有其五。初佛問恒沙。次善現答是沙。次寄恒沙為喻問。次善現答甚多。第五佛廣成。此初也。無著云。上來為應知中證故安立見。為教彼彼眾生寂靜心故安立智者。謂以肉天眼為其前導故。而起慧法眼觀理知機為他說法故也。前說為見凈者顯證故。今說為智凈者顯教授故。謂眾生中若有貪心無貪心等。如來悉觀知而教授之令舍染進善也。言所有沙佛說是沙不者。謂于因緣沙中佛說為所執實沙不。問意如此也。
如是世尊「如來」說是沙。
述曰。此第二答也。
須菩提于意云何「如一恒河中所有沙有如是沙等恒
【現代漢語翻譯】 現代漢語譯本： 佛陀這樣說：『如來有天眼，須菩提，你認為如何？如來有慧眼嗎？』 須菩提回答：『不是的，世尊。如來有慧眼。』 佛陀又問：『須菩提，你認為如何？如來有法眼嗎？』 須菩提回答：『不是的，世尊。如來有法眼。』 佛陀再問：『須菩提，你認為如何？如來有佛眼嗎？』 須菩提回答：『不是的，世尊。如來有佛眼。』
述曰：這裡說明了後面四種眼（天眼(divine eye)，慧眼(wisdom eye)，法眼(dharma eye)，佛眼(Buddha eye)）。解釋如同前面。
須菩提問：『世尊，您認為如何？如恒河中所有的沙』，佛陀說是沙嗎？
述曰：世親（Vasubandhu）說：上面說如來有五眼（肉眼(flesh eye)，天眼(divine eye)，慧眼(wisdom eye)，法眼(dharma eye)，佛眼(Buddha eye)），表明有能見的能力。下面說明了知曉眾生種種差別的能力，也顯示了有所見。意思是說，雖然沒有普遍計度的虛妄執著，但真實的眾生是可以被度化的，是可以被看見的。並非沒有因緣而虛假的眾生是可以被看見的。雖然沒有作用的緣，但有功能的緣是可以得到的。在因果之上，不見他們所執著的真實人法，所以名為眾生及國土空。並非佛陀沒有眼而不見，也並非真實沒有眾生可見。因為有那些因緣顛倒虛妄的假法。就這段經文來說，文義有五個方面。首先，佛陀問恒河沙。其次，善現（Subhuti）回答是沙。再次，借用恒河沙為比喻提問。再次，善現回答非常多。第五，佛陀廣為闡述。這是第一個方面。無著（Asanga）說：上面是爲了應知中證的緣故，安立見。爲了教導那些眾生寂靜心，安立智者。意思是說，以肉眼和天眼作為引導，從而生起慧眼和法眼，觀察真理，瞭解時機，為他們說法。前面說是爲了見清凈者，顯示證悟的緣故。現在說是爲了智清凈者，顯示教授的緣故。意思是說，眾生中如果有貪心或沒有貪心等等，如來完全觀察知曉，並教授他們捨棄染污，進取善良。所說的『所有沙佛說是沙不』，意思是說，在因緣沙中，佛陀說是所執著的真實沙嗎？問話的用意是這樣的。
佛陀回答：『是的，世尊，如來說是沙。』
述曰：這是第二個回答。
須菩提問：『世尊，您認為如何？如一條恒河中所有的沙，有如這些沙一樣多的恒河，……』
【English Translation】 English version: The Buddha said: 'The Tathagata has the divine eye. Subhuti, what do you think? Does the Tathagata have the wisdom eye?' Subhuti replied: 'No, World Honored One. The Tathagata has the wisdom eye.' The Buddha asked again: 'Subhuti, what do you think? Does the Tathagata have the dharma eye?' Subhuti replied: 'No, World Honored One. The Tathagata has the dharma eye.' The Buddha asked further: 'Subhuti, what do you think? Does the Tathagata have the Buddha eye?' Subhuti replied: 'No, World Honored One. The Tathagata has the Buddha eye.'
Commentary: This explains the latter four eyes (divine eye, wisdom eye, dharma eye, Buddha eye). The explanations are as above.
Subhuti asked: 'World Honored One, what do you think? As for all the sand in the Ganges River,' does the Buddha say it is sand?
Commentary: Vasubandhu (世親) said: The above says that the Tathagata has the five eyes (flesh eye, divine eye, wisdom eye, dharma eye, Buddha eye), indicating the ability to see. The following explains the ability to know the various differences of sentient beings, and also shows what is seen. It means that although there is no universally conceived false attachment, real sentient beings can be liberated and can be seen. It is not that false sentient beings without causes and conditions can be seen. Although there is no causal condition of function, the causal condition of ability can be obtained. Above the causes and effects, not seeing the real persons and dharmas they are attached to, therefore it is called the emptiness of sentient beings and lands. It is not that the Buddha has no eyes and does not see, nor is it that there are really no sentient beings to be seen. Because there are those causal conditions of inverted, false, and illusory dharmas. Regarding this passage, the meaning has five aspects. First, the Buddha asks about the sand of the Ganges. Second, Subhuti (善現) answers that it is sand. Third, using the sand of the Ganges as a metaphor to ask. Again, Subhuti answers that there are very many. Fifth, the Buddha elaborates. This is the first aspect. Asanga (無著) said: The above is for the sake of establishing seeing in order to prove what should be known. In order to teach those sentient beings to have peaceful minds, wise ones are established. It means that using the flesh eye and divine eye as guidance, thereby giving rise to the wisdom eye and dharma eye, observing the truth, understanding the timing, and speaking the Dharma for them. The previous saying was for the sake of seeing pure ones, showing the reason for enlightenment. The present saying is for the sake of wise pure ones, showing the reason for teaching. It means that among sentient beings, if there is greed or no greed, etc., the Tathagata fully observes and knows, and teaches them to abandon defilement and advance towards goodness. What is said, 'All the sand, does the Buddha say it is sand?' means, in the causal sand, does the Buddha say it is the real sand that is attached to? The intention of the question is like this.
The Buddha replied: 'Yes, World Honored One, the Tathagata says it is sand.'
Commentary: This is the second answer.
Subhuti asked: 'World Honored One, what do you think? If there were as many Ganges Rivers as there are grains of sand in one Ganges River, ...'
河是諸恒河所有沙數佛世界如是」寧為多不。
述曰。此第三寄沙喻多也。謂此且舉少分。談實眾生無有邊限。非只如爾許沙也。
甚多世尊。
述曰。此第四文也。
佛告須菩提「爾所國土中所有眾生若干種心」如來悉知。
述曰。此第五如來成。于中初標次釋。此初也。若干種心者。謂六識差別顛倒心諸虛妄心皆顛倒故。以離實念故說名顛倒。離實念者。謂遠離四念處故名不住彼實智。如是等心如來悉知也。無著云若干種心者應知有二種。謂染及凈即是共欲心離欲心等。記如是等眾生心如來知故。並教令斷惡起善名為智凈故。論云爲教彼彼眾生寂靜心故安立智也。
何以故「如來說諸心皆為非心」是名為心。
述曰。此釋中初明顛倒心非真住。次顯虛妄之相。此初也。如來說諸心住者謂虛妄心。皆為非心者謂非真住心。住四念處名真住故。住真如理名真住故。是名為心者謂是虛妄顛倒心也。無著云。此智凈中說心住即非心住。如是見凈中何故不說眼則非眼耶。以一住處故見智凈后安立第一義故初亦得成就。子云凡夫之心初妄后可成真故。于智凈中說心住非心住。佛眼一得已去圓滿足更無初後轉別異故。不說眼即非眼也。其意論文難曉也。
所以者何「須菩提過
【現代漢語翻譯】 佛說：『如果所有恒河中的沙子，每一粒沙子代表一個佛世界，那麼這些佛世界多不多呢？』
窺基法師解釋說：『這是第三個用沙子來比喻數量多的例子。這裡只是舉一個少量的例子，實際上眾生的數量是沒有邊際的，不僅僅像這些沙子這麼多。』
須菩提回答：『非常多，世尊。』
窺基法師解釋說：『這是第四段經文。』
佛告訴須菩提：『在這些國土中，所有眾生有多少種不同的心念，如來完全知曉。』
窺基法師解釋說：『這是第五段，如來成就。其中先標示，后解釋。這是開始。』『若干種心』指的是六識（six consciousnesses）的差別和顛倒之心，以及各種虛妄之心，因為這些心都是顛倒的。因為它們遠離了真實的念頭，所以被稱為顛倒。遠離真實念頭指的是遠離四念處（Four Foundations of Mindfulness），因此不能安住于真實的智慧。如來完全知曉這些心念。無著菩薩（Asanga）說，『若干種心』應該理解為有兩種，即染污的心和清凈的心，也就是與慾望相應的心和遠離慾望的心等等。記錄說，如來知道這些眾生的心，並且教導他們斷惡修善，這被稱為智慧清凈。論中說，爲了教導那些眾生獲得寂靜的心，所以安立了智慧。
『為什麼呢？如來說所有心念都不是真實的心念，這才能稱之為心念。』
窺基法師解釋說：『這段解釋中，首先說明顛倒的心不是真實的安住，然後顯示虛妄的相狀。這是開始。』如來說的所有心念，指的是虛妄的心念。『都不是真實的心念』指的是不是真實安住的心。安住於四念處才叫做真實安住，安住于真如（Tathata）的道理才叫做真實安住。『這才能稱之為心念』指的是虛妄顛倒的心念。無著菩薩說，『這種智慧清凈中說心念安住即不是心念安住。』如果這樣，為什麼在見清凈中不說『眼則非眼』呢？因為只有一個安住之處，所以在見和智清凈之後才安立第一義（Paramartha），所以最初也能成就。子云，凡夫的心最初是虛妄的，後來可以成就真實，所以在智清凈中說心念安住不是心念安住。佛眼一旦獲得，就已經圓滿具足，不再有先後轉變的差別，所以不說眼即非眼。』這段論文的意義難以理解。
『為什麼呢？須菩提（Subhuti），過去的…
【English Translation】 The Buddha said: 'If all the sand in all the Ganges rivers were to represent Buddha-worlds, would that be many or not?'
Master Kuiji explained: 'This is the third analogy using sand to represent a large number. This is just a small example; in reality, the number of sentient beings is limitless, not just as many as these grains of sand.'
Subhuti replied: 'Very many, World Honored One.'
Master Kuiji explained: 'This is the fourth section of the sutra.'
The Buddha told Subhuti: 'In those lands, the Tathagata knows all the different kinds of thoughts in the minds of all sentient beings.'
Master Kuiji explained: 'This is the fifth section, the Tathagata's accomplishment. It begins with a statement, followed by an explanation. This is the beginning.' 'Different kinds of thoughts' refers to the differences and inverted thoughts of the six consciousnesses, as well as all kinds of false thoughts, because these thoughts are all inverted. Because they are far from true thoughts, they are called inverted. Being far from true thoughts means being far from the Four Foundations of Mindfulness, and therefore not abiding in true wisdom. The Tathagata knows all these thoughts. Asanga said, 'Different kinds of thoughts' should be understood as two kinds: defiled thoughts and pure thoughts, that is, thoughts associated with desire and thoughts detached from desire, and so on. It is recorded that the Tathagata knows the minds of these sentient beings and teaches them to abandon evil and cultivate good, which is called wisdom purification. The treatise says that in order to teach those sentient beings to attain peaceful minds, wisdom is established.
'Why is that? The Tathagata says that all thoughts are not true thoughts; only then can they be called thoughts.'
Master Kuiji explained: 'In this explanation, it is first stated that inverted thoughts are not true abiding, and then the appearance of falseness is shown. This is the beginning.' All the thoughts that the Tathagata speaks of refer to false thoughts. 'Are not true thoughts' refers to not truly abiding thoughts. Abiding in the Four Foundations of Mindfulness is called true abiding, and abiding in the principle of Tathata is called true abiding. 'Only then can they be called thoughts' refers to false and inverted thoughts. Asanga said, 'In this wisdom purification, it is said that abiding in thought is not abiding in thought.' If so, why is it not said in the purification of seeing, 'The eye is not the eye'? Because there is only one place of abiding, the First Principle (Paramartha) is established after the purification of seeing and wisdom, so the beginning can also be accomplished. Zi Yun, the minds of ordinary people are initially false, but later they can achieve truth, so in the purification of wisdom, it is said that abiding in thought is not abiding in thought. Once the Buddha-eye is obtained, it is already complete and perfect, and there are no longer any differences in sequence or transformation, so it is not said that the eye is not the eye.' The meaning of this treatise is difficult to understand.
'Why is that? Subhuti, the past...'
去心不可得現在心不可得未來心」不可得。
述曰。世親云此示彼相續顛倒也。謂以過去未來故不可得。現在心虛妄分別故不可得。如是示彼心住顛倒諸識虛妄。以世觀故。無著云。過去未來已滅未生故現在者第一義故也。
須菩提「于意云何若有人滿三千大千世界七寶以用佈施是人以是因緣」得福多不。
述曰。世親釋云此為第二段疑第三文也。謂復有疑。向說心住顛倒。若如是福德亦是顛倒若是顛倒何名善法。為斷此疑故。示現心住雖顛倒所行福德非也。以是佛智根本故。由行施時不著自身等但求無上菩提。所以功德甚多也此中初佛問。次善現答。后如來成。此初也。謂若將七寶等施。為求般若聽聞修學。當成佛故其福甚多也。無著云。此即無上見智凈中第三為福自在具足故也。謂若為般若行施等故福法成滿也。
如是世尊「此人以是因緣得福」甚多。
述曰。此第二答也。
須菩提「若福德有實如來不說得福德多以福德無故如來說」得福德多。
述曰。此第三如來成也。若福德有實者。謂說若為般若故行施。如為自體故行施。實有者佛則不說為得福多也。以三事體空行施不同著果報等行施故。如來說福多也以此準知。前以財命等施校量不及受持此經者。謂不能亡相
【現代漢語翻譯】 現代漢語譯本：『過去的心不可得，現在的心不可得，未來的心』不可得。
世親（Vasubandhu）說，這顯示了他們相續的顛倒。因為過去和未來的心已經過去或尚未到來，所以不可得。現在的心是虛妄分別，所以不可得。這樣顯示了他們的心住在顛倒之中，諸識是虛妄的。從世俗的觀點來看是這樣。無著（Asanga）說，過去和未來的心已經滅去或尚未產生，而現在的心是第一義諦的緣故，所以不可得。
須菩提（Subhuti），『你的意思如何？如果有人用充滿三千大千世界的七寶來佈施，這個人因為這個因緣』得到的福德多不多？
世親解釋說，這是第二段，懷疑第三段經文。意思是說，又有人懷疑，前面說的心住在顛倒之中，如果這樣，福德也是顛倒的，如果是顛倒的，怎麼能說是善法呢？爲了斷除這個疑惑，顯示心住雖然顛倒，所行的福德卻不是顛倒的。因為這是佛智的根本。由於行佈施時不執著自身等，只求無上菩提，所以功德非常多。這裡先是佛陀提問，然後是善現（Subhuti）回答，最後是如來（Tathagata）總結。這是開始。意思是說，如果將七寶等佈施，爲了求般若（Prajna），聽聞修學，當能成佛，所以福德非常多。無著說，這就在無上見智清凈中，第三是爲了福德自在具足的緣故。意思是說，如果爲了般若而行佈施等，福法就能成就圓滿。
如是，世尊，『這個人因為這個因緣得福』非常多。
這是第二段回答。
須菩提，『如果福德有實體，如來就不會說得福德多；因為福德沒有實體，如來說』得福德多。
這是第三段如來總結。如果福德有實體，意思是說，如果說爲了般若而行佈施，如同爲了自身而行佈施一樣，如果福德有實體，佛陀就不會說得福德多。因為三事體性是空的，行佈施不同於執著果報等而行佈施。所以如來說福德多。以此類推可知，前面用財物生命等佈施來衡量，比不上受持此經的人。意思是說，不能忘卻諸相。
【English Translation】 English version: 'The past mind is unattainable, the present mind is unattainable, the future mind' is unattainable.
Vasubandhu said that this shows their continuous inversion. Because the past and future minds have passed or have not yet arrived, they are unattainable. The present mind is false discrimination, so it is unattainable. This shows that their minds dwell in inversion, and the consciousnesses are false. This is how it looks from a worldly perspective. Asanga said that the past and future minds have ceased or have not yet arisen, and the present mind is unattainable because it is the ultimate truth.
Subhuti, 'What do you think? If someone used the seven treasures filling three thousand great thousand worlds for almsgiving, would this person gain much merit' because of this cause?
Vasubandhu explained that this is the second section, doubting the third passage of scripture. It means that someone doubts again that the mind mentioned earlier dwells in inversion. If so, merit is also inverted. If it is inverted, how can it be called good dharma? To dispel this doubt, it shows that although the mind dwells in inversion, the merit performed is not inverted. Because this is the root of Buddha's wisdom. Because when giving alms, one does not cling to oneself, etc., but only seeks unsurpassed Bodhi (Enlightenment), so the merit is very great. Here, first the Buddha asks, then Subhuti answers, and finally the Tathagata (Thus Come One) concludes. This is the beginning. It means that if one gives alms such as the seven treasures in order to seek Prajna (Wisdom), to hear, study, and practice, one will become a Buddha, so the merit is very great. Asanga said that this is in the unsurpassed pure wisdom, the third is for the sake of complete merit and freedom.
Thus, World Honored One, 'this person gains' very much merit 'because of this cause'.
This is the second answer.
Subhuti, 'If merit had substance, the Tathagata would not say that one gains much merit; because merit has no substance, the Tathagata says' one gains much merit.
This is the third conclusion by the Tathagata. If merit had substance, it means that if one says that giving alms for the sake of Prajna is like giving alms for the sake of oneself, if merit had substance, the Buddha would not say that one gains much merit. Because the nature of the three things is empty, giving alms is different from giving alms while clinging to karmic rewards, etc. Therefore, the Tathagata says that the merit is great. By analogy, it can be known that the previous measurement of giving alms with wealth and life, etc., is not as good as those who receive and uphold this sutra. It means that one cannot forget all appearances.
故不求菩提故也。謂若捨身命之時。但于少少飢餓眾生有益非能廣利。若持般若者。當得成佛濟利甚多故功德勝也。若橫望言之捨身極苦。望豎說者不及持經也。
須菩提「于意云何佛可以具足」色身見不。
述曰。世親云。上來破于本處生疑竟。自下第二有四疑。展轉釋疑故生也。此為大段第三破疑顯是展轉中第一大段也。于中文三。一者以相好身為佛疑。二者汝勿謂下疑佛有說。三者頗有眾生下疑無人信。此為初也。謂疑曰若諸佛以無為法得名。云何諸佛成就八十種好三十二相而名為佛耶。解云此於前說云如來者即諸法真如以生疑也。就此之中有二。初破於色身生疑。次破于相好生疑前中復二。初佛問次善現答。此初也。問意云法身真佛可以作報身形好而見不。又可圓光一尋等隨好色身以見法身佛不。無著云。此第三為隨形好身具足故。問意云。佛隨機故而有報化隨好之色身。真理法亦有色性無差別之好。今問法身可差別之形好以見不。為令眾生內證法身圓滿故外得形好之身具足。故有此文也。
不也世尊「如來不應以具足」色身見。
述曰。此第二答中初標次釋。此初也。
何以故「如來說具足色身即非具足色身是名」具足色身。
述曰。此釋也。如來說具足色身者。謂
【現代漢語翻譯】 現代漢語譯本 因此，不應爲了追求菩提（bodhi，覺悟）而輕易捨棄生命。因為捨棄生命，如果只能對極少數飢餓的眾生有所幫助，而不能廣泛地利益大眾，那麼功德並不大。如果能夠受持《般若經》（Prajna，智慧）的人，將來能夠成佛，濟度利益的眾生非常多，所以功德更為殊勝。如果從橫向比較來說，捨棄生命是非常痛苦的行為；但從豎向，也就是長遠利益來看，不如受持《般若經》的功德大。
須菩提（Subhuti，佛陀的弟子），『你的意思如何？可以用具足的色身（rupa-kaya，物質之身）來見佛嗎？』
述曰：世親（Vasubandhu，論師）說，前面已經破除了在本處產生的疑惑。從這裡開始，第二部分有四個疑惑，通過輾轉解釋來消除疑惑。這是第三大段，破除疑惑，顯示輾轉相生的關係，這是第一大段。在這一大段中，又分為三部分：一是疑惑佛是否具有相好之身；二是『汝勿謂』以下，疑惑佛是否有說法；三是『頗有眾生』以下，疑惑是否有人相信。這是第一部分。意思是說，如果諸佛以無為法（Asamskrta-dharma，非造作之法）而得名，那麼諸佛如何成就八十種好和三十二相（lakshana，佛身具有的三十二種殊勝的相）而被稱為佛呢？解釋說，這是對前面所說的『如來（Tathagata，佛的稱號）即諸法真如』產生了疑惑。在這部分中，又分為兩部分：首先破除對色身的疑惑，其次破除對相好的疑惑。在破除色身疑惑的部分中，又分為兩部分：首先是佛陀提問，其次是善現（Subhuti的另一個名字）回答。這是第一部分。提問的意思是，法身真佛（Dharmakaya，佛的法性之身）可以用報身（Sambhogakaya，佛的報應之身）的形好來顯現嗎？又可以用圓光一尋等隨好色身來顯現法身佛嗎？無著（Asanga，論師）說，這第三個問題是爲了隨形好身具足的緣故而提問。意思是說，佛陀隨機應化，所以有報身和化身（Nirmanakaya，佛的化現之身）隨好的色身。真理法也有色性，沒有差別之好。現在問法身可以用差別的形好來顯現嗎？爲了讓眾生內在證悟法身圓滿，外在得到形好之身具足，所以有這段經文。
『不，世尊（Bhagavan，佛的尊稱），如來不應該以具足的色身來見。』
述曰：這是第二部分回答，首先標明觀點，其次進行解釋。這是第一部分。
『為什麼呢？如來說具足色身，即非具足色身，是名具足色身。』
述曰：這是解釋。如來說具足色身，是指...
【English Translation】 English version Therefore, one should not seek Bodhi (enlightenment) by giving up one's life, because if giving up one's life only benefits a few hungry beings and cannot widely benefit the masses, then the merit is not great. If one can uphold the Prajna (wisdom) Sutra, one will become a Buddha in the future and benefit many beings, so the merit is even more supreme. If compared horizontally, giving up one's life is a very painful act; but from a vertical, or long-term perspective, it is not as meritorious as upholding the Prajna Sutra.
Subhuti (a disciple of the Buddha), 'What do you think? Can the Buddha be seen by the complete Rupa-kaya (form body)?'
Commentary: Vasubandhu (a commentator) said that the previous section has dispelled the doubts arising from the original context. From here onwards, the second part has four doubts, which are dispelled through repeated explanations. This is the third major section, dispelling doubts and showing the relationship of arising from each other, and this is the first major section. Within this major section, there are three parts: first, doubting whether the Buddha has a body with excellent marks; second, from 'Do not say' onwards, doubting whether the Buddha has teachings; third, from 'Are there beings' onwards, doubting whether anyone believes. This is the first part. It means that if the Buddhas are named by Asamskrta-dharma (unconditioned dharma), how can the Buddhas achieve the eighty minor marks and thirty-two major marks (lakshana, the thirty-two auspicious marks of the Buddha's body) and be called Buddhas? The explanation is that this is a doubt arising from the previous statement that 'Tathagata (the title of the Buddha) is the true suchness of all dharmas.' In this part, there are two parts: first, dispelling the doubt about the form body, and second, dispelling the doubt about the excellent marks. In the part of dispelling the doubt about the form body, there are two parts: first, the Buddha asks, and second, Subhuti (another name of Subhuti) answers. This is the first part. The meaning of the question is, can the Dharmakaya (the Dharma body of the Buddha) be manifested by the form and goodness of the Sambhogakaya (the reward body of the Buddha)? Can the Dharmakaya Buddha be manifested by the halo of one fathom and other minor marks of the form body? Asanga (a commentator) said that this third question is asked for the sake of the complete form and goodness of the body. It means that the Buddha responds to opportunities, so there are the reward body and the Nirmanakaya (the transformation body of the Buddha) with the minor marks of the form body. The Dharma of truth also has the nature of form, without difference in goodness. Now it is asked whether the Dharmakaya can be manifested by the differentiated form and goodness? In order to allow beings to internally realize the perfection of the Dharmakaya and externally obtain the complete body of form and goodness, there is this passage of scripture.
'No, Bhagavan (the Blessed One, an epithet of the Buddha), the Tathagata should not be seen by the complete Rupa-kaya.'
Commentary: This is the second part of the answer, first stating the viewpoint, and then explaining it. This is the first part.
'Why? The Tathagata says that the complete Rupa-kaya is not the complete Rupa-kaya, that is named the complete Rupa-kaya.'
Commentary: This is the explanation. The Tathagata says that the complete Rupa-kaya refers to...
報化隨好之身。即非具足色身者。非是法性具足色身。是名具足色身者。是名報化身也。無著云。隨機現形有報化之形好。內證無相而有法身之好色性。由內證法性色身故。外具形好之身皆得圓滿。然形好之身即非法性之具足色身也。謂法身猶如虛空。雖無形相而於鏡中現虛渙影像。法身亦爾。雖無形相而於鏡智現報化身也。
須菩提「于意云何如來可以具足」諸相見不。
述曰。世親云。此第二破于相好生疑也。于中初問次答。此初也。問意云。可以三十二相見法身無相佛不。無著云。此第四為相身具足故。問意云。佛有三身。謂法身報化身。然報化身有三十二差別之相。法身亦有無差別法性之相。今問法身可以差別之相好以見不。
不也世尊「如來不應以具足」諸相見。
述曰。此第二答中初標也。
何以故「如來說諸相具足即非具足是名」諸相具足。
述曰。此第二釋也。世親云。如來非諸相具足者。謂差別三十二相也。即非具足者。非法身無差別相具足也。是名諸相具足者。是外形相也。無著云。法身雖無形相而有法性之相。謂理媚曰相也。于外化中亦有形相。為令眾生得此種圓滿故。謂內證真理無相之相故。而外具有相之相也。然有相之相即非無相之相。是名諸相具
【現代漢語翻譯】 現代漢語譯本 報身和化身會隨著眾生的根器和喜好而顯現不同的形態。但這些報身和化身並非完全具備法身的色相。它們不是法性所完全具備的色身，所以才被稱為『具足色身』，也就是報身和化身。 無著菩薩說，佛陀會根據眾生的需要示現報身和化身的形貌。內在證悟了無相的法性，卻在外在顯現法身的莊嚴色相。因為內在證悟了法性的色身，所以外在所顯現的形貌才能圓滿。然而，這些外在的形貌並非法性所完全具備的色身。法身就像虛空一樣，雖然沒有具體的形象，卻能在鏡子里顯現出虛幻的影像。法身也是如此，雖然沒有具體的形象，卻能在如鏡的智慧中顯現報身和化身。 須菩提問：『您的意思如何？能以佛陀所具備的具足之相來見如來嗎？』 窺基法師解釋說，世親菩薩認為，這是第二次破除對佛陀相好的疑惑。這段經文分為提問和回答兩個部分，這裡是提問的部分。提問的意思是：能以佛陀的三十二相來見到法身無相的佛陀嗎？無著菩薩說，這是第四個因為相好之身具足而提出的問題。提問的意思是：佛陀有法身、報身和化身三種身。報身和化身有三十二種差別的相好，而法身則有無差別的法性之相。現在問的是，能以差別的相好來見到法身嗎？ 佛回答：『不能。如來不應以具足之相來見。』 窺基法師解釋說，這是回答部分的第一句，是標示。 佛說：『為什麼呢？如來說的諸相具足，就不是真正的具足，這才能稱之為諸相具足。』 窺基法師解釋說，這是回答部分的解釋。世親菩薩認為，如來說的『如來非諸相具足』，指的是差別的三十二相。『即非具足』，指的是法身無差別的相不是具足。『是名諸相具足』，指的是外在的形相。無著菩薩說，法身雖然沒有具體的形象，卻有法性的相，也就是理體微妙的相。在外在的化現中，也有形相，這是爲了讓眾生能夠得到這種圓滿。也就是說，內在證悟了真理無相之相，而外在則具有相好之相。然而，有相之相併非無相之相，這才能稱之為諸相具足。
【English Translation】 English version The Reward Body (Sambhogakaya) and Transformation Body (Nirmanakaya) manifest different forms according to the capacities and preferences of sentient beings. However, these Reward and Transformation Bodies do not fully possess the physical characteristics of the Dharma Body (Dharmakaya). They are not the complete physical form of the Dharma-nature, and therefore are called 'complete physical forms,' which are the Reward and Transformation Bodies. Asanga said that the Buddha manifests the forms of the Reward and Transformation Bodies according to the needs of sentient beings. Internally, one realizes the formless Dharma-nature, but externally, one manifests the majestic physical characteristics of the Dharma Body. Because one internally realizes the physical form of the Dharma-nature, the external forms that are manifested can be complete. However, these external forms are not the complete physical form of the Dharma-nature. The Dharma Body is like space, although it has no concrete form, it can manifest illusory images in a mirror. The Dharma Body is also like this, although it has no concrete form, it can manifest the Reward and Transformation Bodies in mirror-like wisdom. Subhuti asked: 'What do you think? Can the Tathagata be seen by the complete characteristics that he possesses?' Kuiji explained that Vasubandhu believed that this was the second time to dispel doubts about the Buddha's excellent characteristics. This passage is divided into two parts: the question and the answer. This is the question part. The meaning of the question is: Can the formless Buddha of the Dharma Body be seen by the thirty-two characteristics of the Buddha? Asanga said that this is the fourth question raised because the body of excellent characteristics is complete. The meaning of the question is: The Buddha has three bodies: the Dharma Body, the Reward Body, and the Transformation Body. The Reward and Transformation Bodies have thirty-two different excellent characteristics, while the Dharma Body has undifferentiated characteristics of the Dharma-nature. The question now is, can the Dharma Body be seen by the differentiated excellent characteristics? The Buddha answered: 'No. The Tathagata should not be seen by the complete characteristics.' Kuiji explained that this is the first sentence of the answer part, which is the indication. The Buddha said: 'Why? The Tathagata's so-called complete characteristics are not truly complete, and only then can it be called complete characteristics.' Kuiji explained that this is the explanation part of the answer. Vasubandhu believed that the Tathagata's saying 'the Tathagata is not complete with all characteristics' refers to the differentiated thirty-two characteristics. 'That is, not complete' refers to the fact that the undifferentiated characteristics of the Dharma Body are not complete. 'This is called complete characteristics' refers to the external form. Asanga said that although the Dharma Body has no concrete form, it has the characteristics of the Dharma-nature, that is, the subtle characteristics of the principle. In the external manifestation, there are also forms, which is to allow sentient beings to obtain this completeness. That is to say, internally, one realizes the formless characteristics of the truth, while externally, one has the characteristics of excellent characteristics. However, the characteristics of form are not the characteristics of formlessness, and only then can it be called complete characteristics.
足也。
須菩提「汝勿謂如來作是念我當」有所說法。
述曰。世親云此第三段疑第二文也。謂有疑曰。若如來具足色身成就不可得見。若相成就不可得見。云何如來說法耶。為破此疑故也。于中初敕勿懷疑。次人言謗佛。后總結成。此初也。佛告善現云。汝勿謂法身如來作是念言我當有所說。法身佛本無有念亦無有所說故。無著云此第五為語具足故。謂化報隨機而有言說。法身幽寂無說無形。內證無言理外能為他說。為令得此故言為語具足故也。
莫作是念「何以故若人言如來有所說法即為謗佛不能解」我所說故。
述曰。此第二文也。謂若有法身有所說法者。即謗法佛也。寂寞無言故。問若爾者何故前言應化非真佛亦非說法者耶。答彼推功歸本故。要內證真說于外可能說。所以喚法身無說。是真說也問何故楞伽經云。法身說離相離言法。報身說十地法六波羅蜜法。化身說三乘法耶。準此法身亦說故。答說有二種。一者起作說謂有說說也。二者無起作說謂無說說。前是報化后即法身。彼據不說之說。此約有說之說故不相違。云何法身為不說說。謂由眾生證達理故瞭解一切名法身說。如聞說法而了達故名之為說也。猶如有人若語若不語令他解了名說法也。
須菩提「說法者無法可說」
【現代漢語翻譯】 現代漢語譯本： 『足夠了。』
須菩提，『你不要認為如來會有這樣的想法，我應當』有所說法。
註釋：世親菩薩說，這第三段是用來消除對第二段經文的疑惑的。有人疑惑說：如果如來的具足色身成就不可得見，如果如來的相成就不可得見，那麼如來怎麼說法呢？爲了破除這個疑惑，所以說了這段話。這段話首先是告誡不要懷疑，其次是防止有人誹謗佛，最後是總結。這是第一層意思。佛告訴善現說：你不要認為法身如來會有這樣的想法，說我應當有所說法。法身佛本來就沒有念頭，也沒有什麼可說的。無著菩薩說，這第五點是爲了語言的完備。應化身和報身會根據情況隨機應變地進行言說，而法身是幽深寂靜的，沒有言說，也沒有形相。內在的證悟是無法用語言表達的真理，但外在卻能為他人解說。爲了使人能夠理解這一點，所以說是爲了語言的完備。
不要這樣認為，『為什麼呢？如果有人說如來有所說法，那就是誹謗佛，因為不能理解』我所說的緣故。
註釋：這是第二層意思。如果有人認為法身有所說法，那就是誹謗法身佛。因為法身是寂寞無言的。問：如果這樣，為什麼前面說應化身不是真佛，也不是說法者呢？答：那是把功勞歸於根本。要內在證悟真理，才能在外在進行解說，所以說法身沒有說法，才是真正的說法。問：為什麼《楞伽經》中說，法身說離相離言的法，報身說十地法、六波羅蜜法，化身說三乘法呢？按照這樣說，法身也是說法的。答：說法有兩種。一種是起作說，就是有說之說。另一種是無起作說，就是無說之說。前者是報身和化身，後者是法身。前者是根據不說之說，後者是根據有說之說，所以不矛盾。什麼是法身為不說說呢？就是因為眾生證悟了真理，所以瞭解一切，這就叫做是法身說。就像聽聞說法而瞭解真理，這就叫做是說法。就像有的人，無論是說話還是不說話，都能讓別人理解，這就叫做說法。
須菩提，『說法者，沒有法可以』說。
【English Translation】 English version: 'Enough.'
Subhuti, 'Do not think that the Tathagata has this thought: I should' preach something.
Commentary: Vasubandhu says that this third section is to dispel doubts about the second section of the sutra. Someone might doubt: If the Tathagata's complete physical body is unattainable, and if the Tathagata's marks are unattainable, then how does the Tathagata preach? To dispel this doubt, this passage is spoken. This passage first admonishes against doubt, then prevents people from slandering the Buddha, and finally summarizes. This is the first layer of meaning. The Buddha tells Subhuti: Do not think that the Dharmakaya (法身, Dharma body) Tathagata has this thought, saying that I should preach something. The Dharmakaya Buddha originally has no thoughts and nothing to say. Asanga says that this fifth point is for the completeness of language. The Nirmāṇakāya (化身, Transformation Body) and Sambhogakāya (報身, Reward Body) speak according to circumstances, while the Dharmakaya is profound and silent, without speech or form. Inner realization is a truth that cannot be expressed in words, but outwardly it can be explained to others. In order to make people understand this point, it is said to be for the completeness of language.
Do not think this way, 'Why? If someone says that the Tathagata preaches something, that is slandering the Buddha, because they cannot understand' what I say.
Commentary: This is the second layer of meaning. If someone thinks that the Dharmakaya preaches something, that is slandering the Dharmakaya Buddha, because the Dharmakaya is silent and without words. Question: If so, why did the previous passage say that the Nirmāṇakāya is not the true Buddha and does not preach? Answer: That is attributing the merit to the root. One must internally realize the truth in order to explain it externally, so saying that the Dharmakaya has no preaching is the true preaching. Question: Why does the Laṅkāvatāra Sūtra say that the Dharmakaya preaches the Dharma of being apart from characteristics and words, the Sambhogakāya preaches the Dharma of the Ten Bhumis (十地, Ten Grounds) and the Six Paramitas (六波羅蜜, Six Perfections), and the Nirmāṇakāya preaches the Dharma of the Three Vehicles? According to this, the Dharmakaya also preaches. Answer: There are two kinds of preaching. One is active preaching, which is preaching with speech. The other is inactive preaching, which is preaching without speech. The former is the Sambhogakāya and Nirmāṇakāya, and the latter is the Dharmakaya. The former is based on preaching without preaching, and the latter is based on preaching with preaching, so they are not contradictory. What is the Dharmakaya's preaching without preaching? It is because sentient beings realize the truth, so they understand everything, and this is called the Dharmakaya's preaching. It is like hearing the Dharma and understanding the truth, which is called preaching. It is like someone who, whether speaking or not speaking, can make others understand, and this is called preaching.
Subhuti, 'The one who preaches has no Dharma to' preach.
是名說法。
述曰。此第三結也。說法者者謂總舉說法也。無法可說者。謂真理中無有少法可說也。謂要達遍計所執空無而說。是名說法也。若執真如為實無說即非說法也。無著云。報化有說法身無說。若言法身有說如報化者。即為謗法佛也。
爾時慧命「須菩提白佛言世尊頗有眾生於未來世聞說是法」生信心不。
述曰。舍衛漏此文。世親此第三疑中第三文也。謂有疑曰。若言諸佛說者是無所說法不離於法身亦是其無。有何等人能信如是甚深法界耶。就釋此疑中。初善現問次如來答。此初也。無著云。第六心具足中復有六種。一者念處。二者正覺。三者施設大利法。四者攝取法身。五者不住生死涅槃。六者行住凈。此為初也。問意云。如來在世慈悲平等為眾生說。有能聽聞而起思念如理作意如法修行法隨法行當得成佛。如來滅後後五百歲。諸惡眾生聞說此經之時。有能生信起于思念如佛在世時不。佛答言有。為顯有眾生能思念故名爲念處。
佛言須菩提「彼非眾生」非不眾生。
述曰。此第二佛答中初標次釋。此初也。彼非眾生者。謂非是闡提無佛性等眾生。非不眾生者。是聽聞般若發心成佛眾生也。無著云。彼非眾生者第一義故。非不眾生者世諦故。眾生眾生者顯示說第一義。是
【現代漢語翻譯】 現代漢語譯本：這就是所謂的說法。
註釋說：這是第三個總結。『說法』指的是總括地宣講佛法。『無法可說』指的是在真理中沒有任何實在的法可以宣說。意思是說，要通達普遍計度的虛空無實而進行宣說，這才是真正的說法。如果執著于真如為實有，並認為可以宣說，那就不是說法。無著菩薩說：『報身和化身有說法，法身沒有說法。』如果說法身也有說法，像報身和化身一樣，那就是誹謗法身佛。
當時，慧命須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）對佛說：『世尊，未來世中，頗有一些眾生聽聞此法』，能生起信心嗎？
註釋說：舍衛城（Sravasti，古印度城市，佛陀在此弘法多年）的經本遺漏了這段文字。世親（Vasubandhu，印度佛教思想家）認為這是第三個疑問中的第三段文字。意思是說，有人懷疑：如果說諸佛所說的是無所說法，不離於法身，也是空無，那麼有什麼人能夠相信如此甚深的法界呢？爲了解釋這個疑問，先是善現（Subhuti的另一個名字）提問，然後是如來回答。這是開始。無著菩薩說：『第六識具足中有六種：一是念處，二是正覺，三是施設大利法，四是攝取法身，五是不住生死涅槃，六是行住清凈。』這是開始。提問的意思是：如來在世時，慈悲平等地為眾生說法，有人能夠聽聞並生起思念，如理作意，如法修行，法隨法行，應當能夠成佛。如來滅度后五百歲，諸惡眾生聽聞此經之時，是否還能像如來在世時一樣，生起信心和思念呢？佛陀回答說：『有。』爲了顯示有眾生能夠思念，所以稱爲念處。
佛說：須菩提，『他們不是眾生』，也不是非眾生。
註釋說：這是第二個佛陀回答中的開始，先標示，后解釋。這是開始。『他們不是眾生』，指的是不是斷善根的闡提（Icchantika，斷絕善根的人），沒有佛性等的眾生。『也不是非眾生』，指的是聽聞般若（Prajna，智慧）發心成佛的眾生。無著菩薩說：『他們不是眾生，是因為第一義諦的緣故；也不是非眾生，是因為世俗諦的緣故。』『眾生眾生』是爲了顯示宣說第一義諦。
【English Translation】 English version: This is what is called 'expounding the Dharma'.
The commentary states: This is the third conclusion. 'Expounding the Dharma' refers to generally proclaiming the Dharma. 'There is no Dharma to be expounded' means that within the truth, there is no substantial Dharma that can be spoken of. It means that one must understand the emptiness and unreality of what is universally conceived and then expound, and this is the true expounding of the Dharma. If one clings to True Thusness (Tathata) as real and thinks it can be expounded, then it is not expounding the Dharma. Asanga (Asanga, a major exponent of the Yogacara school of Buddhism) said: 'The Reward Body (Sambhogakaya) and Manifestation Body (Nirmanakaya) expound the Dharma, but the Dharma Body (Dharmakaya) does not.' If one says that the Dharma Body also expounds the Dharma like the Reward Body and Manifestation Body, then it is slandering the Dharma Body Buddha.
At that time, the Venerable Subhuti (Subhuti, one of the Buddha's ten great disciples, known for his understanding of emptiness) said to the Buddha: 'World Honored One, in the future, will there be beings who, upon hearing this Dharma', will generate faith?
The commentary states: The text from Sravasti (Sravasti, an ancient Indian city where the Buddha taught for many years) is missing this passage. Vasubandhu (Vasubandhu, an Indian Buddhist thinker) considers this to be the third passage in the third doubt. It means that someone doubts: If it is said that what the Buddhas speak of is nothing to be spoken of, and is inseparable from the Dharma Body, which is also empty, then who can believe in such a profound Dharma realm? To explain this doubt, first, Sudatta (another name for Subhuti) asks, and then the Tathagata answers. This is the beginning. Asanga said: 'The sixth consciousness has six aspects: first, mindfulness; second, perfect enlightenment; third, establishing great beneficial Dharma; fourth, embracing the Dharma Body; fifth, not dwelling in samsara or nirvana; sixth, pure conduct in walking and dwelling.' This is the beginning. The meaning of the question is: When the Tathagata was in the world, he compassionately and impartially expounded the Dharma for beings, and some could hear and generate thoughts, contemplate properly, practice according to the Dharma, and act in accordance with the Dharma, and they should be able to become Buddhas. Five hundred years after the Tathagata's passing, when evil beings hear this sutra, will they still be able to generate faith and thoughts as if the Tathagata were still in the world? The Buddha answered: 'Yes.' To show that there are beings who can contemplate, it is called mindfulness.
The Buddha said: Subhuti, 'they are neither beings' nor non-beings.
The commentary states: This is the beginning of the second part of the Buddha's answer, first stating, then explaining. This is the beginning. 'They are not beings' refers to beings who are not Icchantikas (Icchantika, those who have severed their roots of goodness), who have no Buddha-nature, etc. 'Nor are they non-beings' refers to beings who hear the Prajna (Prajna, wisdom) and generate the aspiration for Buddhahood. Asanga said: 'They are not beings because of the ultimate truth; nor are they non-beings because of the conventional truth.' 'Beings, beings' is to show the proclamation of the ultimate truth.
不共及相應故。
何以故「須菩提眾生眾生者如來說非眾生」是名眾生。
述曰。此釋也。初言眾生謂凡夫眾生。又眾生者者。謂發菩提心修行眾生也。如來說非眾生者。謂非是闡提無佛性眾生眾生是名眾生者是發心眾生也。此上意云此經典生信心者。即是發心修行成佛眾生。非是無性眾生也。
須菩提「白佛言世尊佛得阿耨多羅三藐三菩提為」無所得耶。
述曰。世親云此大段中破第四疑也。即是第二展轉釋中第二疑也。于中曲有二疑。此初也。謂有疑曰。若如來不得一法名無上正等正覺者。云何離於上上證轉轉得阿耨多羅三藐三菩提耶。就此文中有二。初善現問次如來即廣辨其義。此初也。為無所得耶者。謂耶是問詞。不是不定詞也。直問佛云。如來無所得耶。所以佛即印之。若不定為問云爲得不得耶者。佛如何即印耶。故今問意云。真如理中佛得無上菩提不。無著云。此是心具足中第二為正覺故。即謂能證所證觀照實相也。故解深密雲。菩提菩提斷俱名為菩提。大智度云。說智及智處俱名為般若也。謂此為令眾生斷除二障得二菩提而有此文。故言為正覺故也。于中文有其五。初顯示阿耨多羅語。謂無上覺即是法身菩提也。次已下顯示三藐三菩提。謂正覺即是報身菩提也。以無我人下雙
【現代漢語翻譯】 不共及相應的緣故。
什麼緣故呢？『須菩提，（對於）眾生眾生，如來說非眾生』，是名為眾生。
（窺基大師）述曰：這是解釋。最初說的眾生，是指凡夫眾生。又，『眾生者者』，是指發菩提心修行的眾生。如來說『非眾生者』，是指非斷善根（闡提，icchantika）沒有佛性的眾生。『眾生是名眾生者』，是指發心的眾生。以上的意思是說，這部經典能使人生起信心，就是發心修行成佛的眾生，不是沒有佛性的眾生。
須菩提（Subhuti）『稟告佛陀說：世尊，佛陀證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）是』無所得嗎？』
（窺基大師）述曰：世親（Vasubandhu）說，這一大段中是破除第四個疑惑，即是第二重展轉解釋中的第二個疑惑。其中隱含有兩個疑惑，這是第一個。即有人疑惑說：如果如來（Tathagata）沒有得到一個法名為無上正等正覺，如何離開上上的證悟而輾轉得到阿耨多羅三藐三菩提呢？就這段經文中有兩部分，首先是善現（Subhuti的另一個名字）提問，其次是如來詳細辨明其義。這是第一個疑惑。『為無所得耶者』，『耶』是疑問詞，不是不定詞。直接問佛說：如來沒有所得嗎？所以佛陀就印可了。如果不定，問『為得不得耶者』，佛陀如何立刻印可呢？所以現在問的意思是說，在真如理中，佛陀證得無上菩提嗎？無著（Asanga）說，這是心具足中的第二個『為正覺故』，即指能證、所證、觀照實相。所以《解深密經》（Samdhinirmocana Sutra）說：『菩提、菩提斷，都名為菩提。』《大智度論》（Mahaprajnaparamita-sastra）說：『說智及智處，都名為般若（prajna，智慧）。』這是爲了令眾生斷除二障，得到二菩提而有此文，所以說『為正覺故』。經文中有五個部分，首先顯示阿耨多羅語，即無上覺就是法身菩提。其次以下顯示三藐三菩提，即正覺就是報身菩提。以無我人下雙
【English Translation】 Because of non-commonality and correspondence.
Why? 'Subhuti, what is called 'sentient beings, sentient beings,' the Tathagata says are not sentient beings.' Therefore, they are called sentient beings.
Commentary: This is an explanation. The initial mention of sentient beings refers to ordinary sentient beings. Furthermore, 'sentient beings, sentient beings' refers to sentient beings who have aroused the Bodhi mind and are practicing. The Tathagata says 'are not sentient beings' refers to those who have severed their roots of goodness (icchantika) and do not possess Buddha-nature. 'Sentient beings are called sentient beings' refers to those who have aroused the mind. The meaning above is that those who generate faith in this sutra are sentient beings who have aroused the mind, are practicing, and will attain Buddhahood, not sentient beings without Buddha-nature.
Subhuti said to the Buddha, 'World Honored One, did the Buddha attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) with' no attainment?'
Commentary: Vasubandhu says that this large section refutes the fourth doubt, which is the second doubt in the second layer of explanation. Within it, there are two hidden doubts; this is the first. Namely, some doubt, saying: If the Tathagata did not attain a single dharma called unsurpassed, complete and perfect enlightenment, how could he, apart from the highest attainment, gradually attain Anuttara-samyak-sambodhi? Within this passage, there are two parts: first, Subhuti asks the question, and second, the Tathagata elaborates on its meaning. This is the first doubt. 'With no attainment?' '?' is an interrogative particle, not an indefinite particle. It directly asks the Buddha: Did the Tathagata attain nothing? Therefore, the Buddha affirmed it. If it were indefinite, asking 'with attainment or no attainment?', how could the Buddha immediately affirm it? Therefore, the meaning of the question now is: In the realm of True Thusness, did the Buddha attain unsurpassed Bodhi? Asanga says that this is the second 'for the sake of perfect enlightenment' in the mind's completeness, which refers to the ability to realize, the object to be realized, and the contemplation of reality. Therefore, the Samdhinirmocana Sutra says: 'Bodhi, the cessation of Bodhi, are both called Bodhi.' The Mahaprajnaparamita-sastra says: 'Speaking of wisdom and the place of wisdom, both are called prajna (wisdom).' This passage exists to enable sentient beings to sever the two obscurations and attain the two Bodhis, therefore it is said 'for the sake of perfect enlightenment.' There are five parts in the text: first, it reveals the term Anuttara, which means unsurpassed enlightenment is the Dharmakaya Bodhi. Second, what follows reveals Samyak-sambodhi, which means perfect enlightenment is the Sambhogakaya Bodhi. With no self, person, etc., below, it pairs
成上二。前中初問次印。此初也。
佛言如是如是「須菩提我于阿耨多羅三藐三菩提乃至無有少法可得是名阿耨多羅三藐」三菩提。
述曰。此第二印問愜真也。謂真理之中無如所執少有所得名為菩提也。
複次須菩提「是法平等無有高下是名阿耨多羅三藐」三菩提。
述曰。世親云此為第三廣辨其義也。于中有三。初明不增減。次顯無差別。后修一切善下彰方便滿足。此初也。是法平等者。謂真如理無增減故。無有高下者。謂有為法有取捨。菩薩於十地中得勝無漏而舍劣故。無為無勝劣可取捨故言無高下也。無著云。此顯示三藐三菩提。即謂正遍知也。是法平等者。謂一切諸佛共得菩提。智無勝劣故也。無高下者。謂一切諸佛起化身。各類共等乃至壽命亦等也。子云平等者謂法身高下者約報化。謂一切佛報身報身等化身亦爾也。
以無我「無人無眾生」無壽者。
述曰。世親云此第二顯無差別也。謂一切諸佛法無我法執故。法身平等無有差別若勝若劣也。無著云。自下雙成上二。初成上阿耨多羅法身菩提。次成上三藐三菩提報身菩提。此初可知也。
修一切善「法則得阿耨多羅三藐」三菩提。
述曰。世親云此第三彰方便滿足也。于中初正顯次結成。此初也。謂
【現代漢語翻譯】 現代漢語譯本： 成上二。前中初問次印。此初也。
佛言：『如是，如是，須菩提，我于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）乃至無有少法可得，是名阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』
述曰：此第二印問愜真也。謂真理之中無如所執少有所得，名為菩提也。
複次，須菩提，『是法平等，無有高下，是名阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』
述曰：世親云，此為第三廣辨其義也。于中有三：初明不增減，次顯無差別，后修一切善下彰方便滿足。此初也。是法平等者，謂真如理無增減故。無有高下者，謂有為法有取捨，菩薩於十地中得勝無漏而舍劣故。無為無勝劣可取捨故，言無高下也。無著云，此顯示三藐三菩提（samyak-sambodhi，正等正覺），即謂正遍知也。是法平等者，謂一切諸佛共得菩提，智無勝劣故也。無高下者，謂一切諸佛起化身，各類共等乃至壽命亦等也。子云，平等者謂法身，高下者約報化，謂一切佛報身報身等化身亦爾也。
以無我、『無人、無眾生』、無壽者。
述曰：世親云，此第二顯無差別也。謂一切諸佛法無我法執故，法身平等無有差別若勝若劣也。無著云，自下雙成上二。初成上阿耨多羅法身菩提，次成上三藐三菩提報身菩提。此初可知也。
修一切善『法則得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』
述曰：世親云，此第三彰方便滿足也。于中初正顯次結成。此初也。謂
【English Translation】 English version: Section on the second part of the above. The first question and subsequent explanation are in the first part of the previous section. This is the beginning.
The Buddha said, 'So it is, so it is, Subhuti. With respect to Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment), I do not attain even the slightest dharma. Therefore, it is called Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment).'
Commentary: This second explanation confirms the truth. It means that within the truth, there is no attachment to any attainment, and this is called Bodhi.
Furthermore, Subhuti, 'This dharma is equal, without high or low, and is called Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment).'
Commentary: Vasubandhu says that this is the third part, extensively explaining its meaning. There are three aspects: first, clarifying no increase or decrease; second, revealing no difference; and third, showing the fulfillment of skillful means by cultivating all good deeds. This is the first aspect. 'This dharma is equal' means that the principle of Suchness (Tathata) has no increase or decrease. 'Without high or low' means that conditioned dharmas involve acceptance and rejection, as Bodhisattvas in the ten stages gain superior, non-outflow dharmas and abandon inferior ones. Unconditioned dharmas have no superior or inferior aspects to accept or reject, hence the saying 'without high or low.' Asanga says that this reveals Samyak-sambodhi (complete and perfect enlightenment), which is also called Right and Universal Knowledge. 'This dharma is equal' means that all Buddhas attain Bodhi together, and their wisdom has no superiority or inferiority. 'Without high or low' means that all Buddhas manifest transformation bodies, and all types are equal, even their lifespans are equal. A certain master says that 'equal' refers to the Dharmakaya (Dharma body), while 'high or low' refers to the Sambhogakaya (Enjoyment body) and Nirmanakaya (Transformation body), meaning that the Sambhogakayas and Nirmanakayas of all Buddhas are also like this.
Because there is no self, 'no person, no sentient being,' no life span.
Commentary: Vasubandhu says that this second part reveals no difference. It means that all Buddhas have no attachment to the dharma of no-self, so the Dharmakaya (Dharma body) is equal, without any difference, whether superior or inferior. Asanga says that from here on, the two above are jointly accomplished. First, the Dharmakaya Bodhi of Anuttara above is accomplished, and then the Sambhogakaya Bodhi of Samyak-sambodhi above is accomplished. This first part is understandable.
By cultivating all good deeds, 'then one attains Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment).'
Commentary: Vasubandhu says that this third part shows the fulfillment of skillful means. Within this, first, it is directly revealed, and then it is concluded. This is the first part. It means
要近善知識聽聞計念如法修習法隨法行善根滿足故契證真理。名為成就阿耨菩提也。無著云。此成上三藐三菩提也。于中初正成次結釋。此初也。謂前言無我等除其有執也。今言修善者破其空執也。我人空故須遣自妄心。依圓有故須存其善法。所以唯學有以非空。妄想以之而更長。唯學空而非有。真智無因而不生。滅妄想于空門。起真心於有府。有空雙觀方成中道也。
須菩提「所言善法者如來說即非善法」是名善法。
述曰。此第二文也。所言善法者者。謂求菩提善法或無漏法順無漏法也。說非善法者。非是有漏生滅惡善法也。是名善法者是出世善也。
須菩提「若三千大千世界中所有諸須彌山王如是等七寶聚有人」持用佈施。
述曰。世親云自下破第二子段疑。謂有疑曰。若一切善法滿足得菩提者。則所說法不能得大菩提。何以故。以所說法無記法故謂此意云。其能詮教有名句文。體是無記。如何聽聞而生善耶。此是小乘人疑也。就破此疑中。初舉功德次以受持校量。此初也。無著云。此即心具足中第三為施設大利法故。于中有二。初明大利法。次汝等勿謂下彰所利生。初中先舉財施。次以受持校量顯于福利。此初也。
若人以此「般若波羅蜜經乃至四句偈等受持讀誦為他人說于
【現代漢語翻譯】 現代漢語譯本：要親近善知識，聽聞、思惟、憶念，如法修行，依法而行，善根圓滿，因此契合證悟真理，這稱為成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。無著（Asanga）說：『這是成就無上正等正覺。』其中，首先是真正成就，其次是總結解釋。這是開始。所說的『無我』等，是爲了去除人們對『有』的執著。現在說修行善法，是爲了破除人們對『空』的執著。因為『我』和『人』都是空的，所以必須去除自己虛妄的心。依靠圓滿的『有』，所以必須保持善法。因此，只學習『有』而不是『空』，妄想會因此而更加增長。只學習『空』而不是『有』，真正的智慧沒有因緣就不會產生。在『空』的法門中滅除妄想，在『有』的寶庫中生起真心。『有』和『空』雙重觀察，才能成就中道。 須菩提（Subhuti）說：『如來說的善法，即非善法，是名善法。』 述曰：這是第二段經文。所說的『善法』，是指求菩提的善法，或者無漏法，順於無漏法。說『非善法』，不是指有漏、生滅的惡善法。『是名善法』，是指超脫世間的善。 須菩提說：『如果有人用三千大千世界中所有須彌山王（Sumeru，妙高山）那樣多的七寶堆積起來，用來佈施。』 述曰：世親（Vasubandhu）說，下面開始破除第二子段的疑惑。有人疑惑說：『如果一切善法圓滿就能得到菩提，那麼所說的法就不能得到大菩提。為什麼呢？因為所說的法是無記法。』這裡的意思是說，能詮釋教義的名句文，其體性是無記的，如何聽聞而產生善呢？這是小乘人的疑惑。爲了破除這個疑惑，首先舉出功德，然後用受持來衡量。這是開始。無著說：『這就在於心具足中的第三個，爲了施設大利益的法。』其中有兩點，首先闡明大利益的法，其次在『汝等勿謂』之後彰顯所利益的眾生。首先闡明大利益的法，先舉出財佈施，然後用受持來衡量，顯示其福利。這是開始。 如果有人用這部《般若波羅蜜經》（Prajnaparamita Sutra，智慧到彼岸經），乃至四句偈等，受持讀誦，為他人解說。
【English Translation】 English version: One should draw near to virtuous friends, listen, contemplate, remember, practice according to the Dharma, act in accordance with the Dharma, and perfect one's roots of goodness. Therefore, one attains and realizes the truth. This is called the accomplishment of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). Asanga said, 'This is the accomplishment of unsurpassed, complete and perfect enlightenment.' Among these, the first is the true accomplishment, and the second is a concluding explanation. This is the beginning. The aforementioned 'no-self' etc., is to remove people's attachment to 'existence'. Now, speaking of cultivating good deeds is to break people's attachment to 'emptiness'. Because 'I' and 'person' are empty, one must eliminate one's own deluded mind. Relying on perfect 'existence', one must maintain good deeds. Therefore, only learning 'existence' and not 'emptiness' will cause delusions to grow even more. Only learning 'emptiness' and not 'existence' will prevent true wisdom from arising without cause. Eradicating delusions in the gate of 'emptiness' and arousing the true mind in the treasury of 'existence'. Only by observing both 'existence' and 'emptiness' can one achieve the Middle Way. Subhuti said, 'What the Tathagata (如來) calls good dharmas are not good dharmas; they are called good dharmas.' Commentary: This is the second passage. The 'good dharmas' mentioned refer to the good dharmas that seek Bodhi (菩提), or the unconditioned dharmas, which are in accordance with the unconditioned dharmas. Saying 'not good dharmas' does not refer to the conditioned, arising and ceasing evil and good dharmas. 'They are called good dharmas' refers to the good that transcends the world. Subhuti said, 'If someone were to use piles of the seven treasures as numerous as all the Sumeru (妙高山) mountains in the three thousand great thousand worlds for giving.' Commentary: Vasubandhu said that from here on, the doubts of the second sub-section are dispelled. Someone doubts and says, 'If the perfection of all good dharmas leads to Bodhi, then the dharma that is spoken cannot attain great Bodhi. Why? Because the dharma that is spoken is indeterminate.' The meaning here is that the words and sentences that explain the teachings are indeterminate in nature. How can listening to them generate goodness? This is the doubt of the Hinayana (小乘) practitioners. To dispel this doubt, first, merits are mentioned, and then upholding is used to measure. This is the beginning. Asanga said, 'This lies in the third of the mind's perfections, for the sake of establishing dharmas of great benefit.' There are two points: first, clarifying the dharmas of great benefit, and second, after 'You should not say', highlighting the beings who are benefited. First, clarifying the dharmas of great benefit, first mentioning the giving of wealth, and then using upholding to measure, showing its benefits. This is the beginning. If someone upholds, recites, and explains to others this Prajnaparamita Sutra (般若波羅蜜經), even a four-line verse, etc.
前福德百分不及一百千萬億分乃至算數譬喻」所不能及。
述曰。世親云此第二以受持校量也。此經稍略。餘本不同此也。世親云。此法雖言無記而能得菩提。以遠離所說法不能得大菩提故。此法能為菩提因故。又言無記者不然。汝法是無記。我法是善故。此就彼宗釋。佛語是善也。又大乘義一得佛已。聲及名句並是善。是故一受持時即為菩提廣大因故。勝餘無量珍寶佈施也。此正破前疑。百分不及一等者。論家有四種校量勝。謂一者數勝。二者力勝。三者無相似勝。四者因勝。解云數勝者謂以數校量。謂小乘有六十二數。華嚴有一百二十番數。此方有十五故。謂一十百千萬等如是諸數校量者。于生死果報悉可得知。若受持此經當得成佛所有功德非此數等之所校量。故云數勝也。力勝者名為情計勝。謂佈施等所獲世間人天善果情計可知。今此受持之因情計所不計度也。不相似勝者謂喻勝也。世間福果喻可能喻。受持之因所得勝果無喻以可喻也。因勝者謂時勝。世間福果可以時限校量多少。此所得果盡未來際無時分限不可校量也。如論四名。當人立數計喻時等名也。無著意可知也。以此校量受持既多即是施設大利法也。
須菩提「于意云何汝等勿謂如來作是念我」當度眾生。
述曰。世親云此即曲文
【現代漢語翻譯】 現代漢語譯本：之前的福德，即使是百分之一，也比不上受持此經功德的百千萬億分之一，乃至用算術譬喻都無法比擬。
述曰：世親菩薩說，這是第二種以受持來校量功德的方式。此經文稍有省略，其他版本與此不同。世親菩薩說，此法門雖然說是無記業，但能因此而證得菩提，因為遠離了所說法，就不能獲得大菩提。此法能作為菩提之因。又說無記是不對的，你們的法是無記，我的法是善。這是就他們的宗派來解釋的，佛所說的是善。又大乘的意義在於一旦成佛，聲音和名句都是善的。所以，一旦受持此經，就成為菩提廣大的因，勝過無量珍寶的佈施。這正是爲了破除之前的疑惑。『百分不及一』等等，論家有四種校量勝，一是數勝，二是力勝，三是無相似勝，四是因勝。解釋說，數勝是指用數字來校量。比如小乘有六十二種數，華嚴有一百二十種番數，此方有十五種。用一、十、百、千、萬等這些數字來校量，對於生死果報都可以得知。如果受持此經，當得成佛的所有功德，不是這些數字可以校量的，所以說是數勝。力勝是指情計勝，比如佈施等所獲得的世間人天善果，用情計可以知道。現在這個受持之因，是情計所不能計度的。不相似勝是指譬喻勝，世間的福果可以用譬喻來比喻，受持此經所得的殊勝果報，沒有可以比喻的譬喻。因勝是指時間勝，世間的福果可以用時間來衡量多少，此經所得的果報盡未來際，沒有時間限制，不可校量。如論中所說的四種名稱，就是當人設立數字、計度譬喻、時間等等的名稱。無著菩薩的意思是可以知道的。用這些來校量受持的功德非常多，就是施設大利益的法。
須菩提，『你的意思如何？你們不要認為如來有這樣的念頭，我』要度化眾生。
述曰：世親菩薩說，這是曲折的文辭。
【English Translation】 English version: The previous merits, even one percent of them, cannot compare to one hundred, one thousand, ten thousand, one hundred millionth part of the merits of upholding this sutra, not even with arithmetic analogies.
Commentary: Vasubandhu (a famous Buddhist scholar) said that this is the second way to measure merits by upholding. This sutra text is slightly abbreviated, and other versions are different from this one. Vasubandhu said that although this Dharma (teaching) is said to be avyākrta (neither good nor bad), it can lead to Bodhi (enlightenment) because being far from the Dharma that is spoken cannot obtain great Bodhi. This Dharma can be the cause of Bodhi. Furthermore, saying it is avyākrta is incorrect; your Dharma is avyākrta, my Dharma is good. This is explained from their school's perspective; what the Buddha speaks is good. Moreover, the meaning of Mahayana (the Great Vehicle) is that once one becomes a Buddha, the sounds and phrases are all good. Therefore, once one upholds this sutra, it becomes a vast cause for Bodhi, surpassing the giving of limitless precious treasures. This is precisely to dispel the previous doubts. 'One percent is not as good as...' etc. The commentators have four kinds of comparative superiority: first, numerical superiority; second, power superiority; third, dissimilar superiority; fourth, causal superiority. Explanation: Numerical superiority refers to measuring with numbers. For example, the Hinayana (the Lesser Vehicle) has sixty-two kinds of numbers, the Avatamsaka Sutra (Flower Garland Sutra) has one hundred and twenty kinds of series, and this land has fifteen kinds. Using numbers such as one, ten, hundred, thousand, ten thousand, etc., to measure, one can know about the fruits of samsara (cycle of rebirth). If one upholds this sutra, the merits of becoming a Buddha cannot be measured by these numbers, so it is called numerical superiority. Power superiority refers to emotional calculation superiority. For example, the worldly and heavenly good fruits obtained from giving, etc., can be known by emotional calculation. Now, the cause of upholding this sutra cannot be calculated by emotional calculation. Dissimilar superiority refers to metaphorical superiority. Worldly good fruits can be compared with metaphors, but the superior fruits obtained from upholding this sutra have no metaphor to compare with. Causal superiority refers to time superiority. Worldly good fruits can be measured by the amount of time, but the fruits obtained from this sutra extend to the infinite future, with no time limit, and cannot be measured. As the four names mentioned in the commentary, they are the names when people establish numbers, measure metaphors, time, etc. The meaning of Asanga (another famous Buddhist scholar) can be known. Using these to measure the merits of upholding is very much, which is the Dharma of bestowing great benefits.
Subhuti (one of the Buddha's principal disciples), 'What do you think? Do not think that the Tathagata (another name for the Buddha) has this thought, 'I' will liberate sentient beings.'
Commentary: Vasubandhu said that this is a roundabout expression.
中第三段疑也。即是展轉中第三段疑。于中曲有四。至文當悉。此即初也。謂有疑曰。若是法平等無有高下者。云何如來名為度眾生耶。就破此疑中。初勸彼除疑。次廣成自義。此初也。謂報化二身隨機利物有高有下。可有思念當度眾生。謂慈悲本願緣故。法身真理湛寂無思。如何有念當度生耶。但起智作證即名為度故。又化身隨現可示度生之思念。報體久無分別之思。如何起念。如末尼珠隨求雨故。又凡夫執由遣而念我當度。諸佛分別永亡。當度之思不有。但隨所化應機示念也。如是故重汝無作念也。又真理之中都無所得。亦無眾生當可度也。無著云。此為第二明所度眾生。科釋其文大意無別也。
須菩提「莫作是念何以故實無有眾生」如來度者。
述曰。此第二成自義中。初慰喻其心示實道理。次成無實度說假我非真。此初也。謂真理中無有眾生如來可度。隨於外化可度假生也。
若有眾生「如來度者如來則有我人眾生」壽者。
述曰。此第二文也于中初成無實度。次說我非真。此初也。謂如來若說實有眾生實可度者。是則我執未亡。不名為佛也。
須菩提「如來說有我者則非有我而凡夫之人以」為有我。
述曰。此第二說我非真中。初說我非真凡夫妄取。次明凡亦非實但
【現代漢語翻譯】 現代漢語譯本： 第三段是關於疑惑的。也就是展轉相續中第三段的疑惑。其中曲折有四處，到正文時會詳細說明。這裡是第一處，即有人疑惑說：『如果佛法是平等的，沒有高下之分，那麼如來怎麼能被稱為度化眾生呢？』針對這個疑惑，首先勸他消除疑惑，然後廣泛闡述自己的觀點。這是第一步，即說明應化身和報身會根據眾生的根機來利益他們，有高下之分，所以可以有度化眾生的想法。這是因為慈悲的本願所致。而法身真理湛然寂靜，沒有思慮，怎麼會有度化眾生的想法呢？只是生起智慧並加以證悟，就叫做度化。而且應化身可以隨緣顯現度化眾生的想法，報身很久以來就沒有分別的念頭，怎麼會生起念頭呢？就像摩尼寶珠（Mani jewel）一樣，隨眾生的祈求而降雨。而且凡夫執著于由遣除煩惱而生起的『我應當度化眾生』的念頭，諸佛的分別念已經永遠消失，所以沒有『應當度化』的想法。只是隨著所教化對象的根機，應機示現念頭罷了。因此再次強調你不要產生這樣的念頭。而且在真理之中，什麼都得不到，也沒有眾生可以被度化。無著（Asanga）說，這是第二點，說明所度化的眾生。科判解釋其文，大意沒有區別。
須菩提（Subhuti），『不要這樣想，為什麼呢？實際上沒有眾生』被如來度化。
闡述：這是第二部分，闡述自己的觀點，首先安慰開導他的心，揭示真實的道理，然後說明沒有真實的度化，只是假立我相，並非真實。
『如果有眾生』被『如來度化，如來就有了我相、人相、眾生相』和壽者相。
闡述：這是第二段文字，其中首先闡述沒有真實的度化，然後說明我相併非真實。這是第一點，即如來說如果真的有眾生可以被度化，那麼就是我執還沒有消除，不能稱為佛。
須菩提（Subhuti），『如來說有我相，就不是真的有我相，而凡夫之人』認為有我相。
闡述：這是第二部分，說明我相併非真實，首先說明我相併非真實，凡夫妄加執取，然後說明凡夫也不是真實的，只是...
【English Translation】 English version: The third section is about doubt. It is the doubt in the third section of continuous transformation. There are four twists in it, which will be explained in detail when we get to the main text. This is the first point, that is, someone doubts and says: 'If the Dharma is equal and there is no high or low, then how can the Tathagata (如來) [Thus Come One] be called the one who delivers sentient beings?' In response to this doubt, first persuade him to eliminate the doubt, and then widely elaborate on his own views. This is the first step, that is, to explain that the manifested body and the reward body will benefit sentient beings according to their roots, with high and low distinctions, so there can be the idea of delivering sentient beings. This is due to the original vows of compassion. But the Dharmakaya (法身) [Dharma Body] truth is serene and silent, without thought, how can there be the idea of delivering sentient beings? It is just that the arising of wisdom and its realization is called deliverance. Moreover, the manifested body can show the idea of delivering sentient beings according to conditions, but the reward body has long had no discriminating thoughts, how can thoughts arise? It is like the Mani jewel (摩尼寶珠) [wish-fulfilling jewel], which rains according to the prayers of sentient beings. Moreover, ordinary people are attached to the thought of 'I should deliver sentient beings' arising from the elimination of afflictions, but the discriminating thoughts of all Buddhas have disappeared forever, so there is no thought of 'should deliver'. It is just that according to the roots of the object being taught, the thought is shown according to the situation. Therefore, it is emphasized again that you should not have such thoughts. Moreover, in the truth, nothing can be obtained, and there are no sentient beings to be delivered. Asanga (無著) [name of a Buddhist philosopher] said that this is the second point, explaining the sentient beings to be delivered. The classification and explanation of the text is not different in its general meaning.
Subhuti (須菩提) [one of the principal disciples of the Buddha], 'Do not think like this. Why? In reality, there are no sentient beings' delivered by the Tathagata (如來) [Thus Come One].
Commentary: This is the second part, elaborating on one's own views, first comforting and enlightening his mind, revealing the true principle, and then explaining that there is no real deliverance, but only a false establishment of self, which is not real.
'If there are sentient beings' 'delivered by the Tathagata (如來) [Thus Come One], the Tathagata (如來) [Thus Come One] would have the characteristics of self, person, sentient being' and lifespan.
Commentary: This is the second passage, in which the absence of real deliverance is first explained, and then it is explained that the self is not real. This is the first point, that is, if the Tathagata (如來) [Thus Come One] said that there are really sentient beings who can be delivered, then it means that the attachment to self has not been eliminated, and he cannot be called a Buddha.
Subhuti (須菩提) [one of the principal disciples of the Buddha], 'The Tathagata (如來) [Thus Come One] says that there is a self, but it is not really a self, but ordinary people' think there is a self.
Commentary: This is the second part, explaining that the self is not real, first explaining that the self is not real, and ordinary people are attached to it, and then explaining that ordinary people are not real either, but...
假施言。此初也。如來說有我者。謂因緣和合而假說之。則非有我者非實執之我也。凡夫以為有我者所執取故。此意云。如來說有我者。為除無我怖故。所以初修習必依於我。后漸契真我相自遣。若言無我唯欲造修。我即空故。
須菩提「凡夫者如來說」則非凡夫。
述曰。此第二明凡亦非實但假施言也。謂于貪嗔未亡之類假名凡夫。非如其言即實凡夫也。
須菩提「于意云何可以三十二相」觀如來不。
述曰。世親云此即展轉疑中第三段疑也。于中曲有三段。此即為初文也。謂有疑曰。雖相成就不可得見如來。以非彼體。以如來法身為體。而如來法身以見相成就。比知則知如來法身為福相成就。此疑意云。報化二身即以法身為體。其外報化身既有相好。以外比知內法身亦應有其相好也。如睹人面即知心事故。就此之中文有其五。一者如來問。二善現不正答。三如來卻質。四善現正答。五舉頌以成。此初也。問意云。可於報化身三十二相觀法身如來。不無著云。此即心具足中第四為攝取法身故。謂欲令諸眾生內觀真理清凈法身外自具其形相。不可以其形相而觀法身如來。就此之中文有三。初問答略顯。次舉頌廣成。后釋外意難。前中有四。如文可知。然準餘本無善現不正答。亦無如來卻質之
【現代漢語翻譯】 現代漢語譯本： 假立施設的言說。這是第一個要點。如來說的『有我』，是指因緣和合而假說的，並非真實執著的『我』。凡夫以為有『我』，是因為他們執取了這種觀念。這裡的含義是說，如來說『有我』，是爲了消除對『無我』的恐懼。因此，最初的修行必須依賴於『我』，之後逐漸契合真我的相狀，自然會捨棄對『我』的執著。如果一開始就說『無我』，那麼修行就無從下手，因為『我』本身就是空性的。
須菩提問：『凡夫，如來說』，那就不是凡夫了嗎？
解釋說：這是第二個要點，說明凡夫也不是真實的，只是假立施設的言說。指的是對於那些貪嗔癡尚未斷除的人，假名為凡夫，並非如其言語所說，就是真實的凡夫。
須菩提問：『您的意思如何？可以憑藉三十二相（Thirty-two marks of a great man）』來觀察如來（Tathagata）嗎？』
解釋說：世親（Vasubandhu）認為，這是輾轉疑惑中的第三段疑惑。其中又曲折地包含三段。這是第一段文字。意思是有人疑惑說：即使成就了相好，也不可能見到如來，因為相好不是如來的本體。如來以法身（Dharmakaya）為本體，而如來的法身以見到相好而成就。由此推知，如來的法身是福德之相的成就。這種疑惑的意思是說，報身（Sambhogakaya）和化身（Nirmanakaya）都以法身為本體，其外在的報身和化身既然有相好，那麼以外在的相好來推知內在的法身，也應該有其相好。就像看到人的面容就能知道他的心思一樣。就這段文字而言，其中包含五個部分：一是如來的提問，二是善現（Subhuti）的不正確回答，三是如來的反問，四是善現的正確回答，五是舉頌來完成。這是第一個部分。提問的意思是說，可以通過報身和化身的三十二相來觀察法身如來嗎？無著（Asanga）認為，這屬於心具足中的第四個方面，是爲了攝取法身。意思是說，想要讓眾生內觀真理清凈的法身，外在自然具備其形相，但不能以其形相來觀察法身如來。就這段文字而言，其中包含三個部分：一是問答略顯，二是舉頌廣成，三是解釋外在的疑惑。前一部分包含四個方面，如文可知。然而，根據其他版本，沒有善現的不正確回答，也沒有如來的反問。
【English Translation】 English version: These are provisional statements. This is the first point. When the Tathagata (Tathagata) speaks of 'self', it refers to a provisional designation arising from the aggregation of causes and conditions, not a real, substantial self that is clung to. Ordinary beings believe in 'self' because they cling to this concept. The meaning here is that the Tathagata speaks of 'self' to dispel the fear of 'no-self'. Therefore, initial practice must rely on 'self', and gradually, as one aligns with the true nature of self, the attachment to 'self' will naturally be abandoned. If one starts by saying 'no-self', then practice becomes impossible, because 'self' is inherently empty.
Subhuti (Subhuti) asked: 'If the Tathagata speaks of 'ordinary beings', then are they not ordinary beings?'
The explanation says: This is the second point, clarifying that ordinary beings are also not real, but merely provisional designations. It refers to those who have not yet eradicated greed, anger, and delusion, who are provisionally called ordinary beings, but they are not, as the words suggest, truly ordinary beings.
Subhuti asked: 'What do you think? Can the Tathagata be viewed by means of the thirty-two marks (Thirty-two marks of a great man)?'
The explanation says: Vasubandhu (Vasubandhu) believes that this is the third segment of the revolving doubts. Within it, there are three segments in a convoluted manner. This is the first segment of text. It means that someone doubts: even if the marks are accomplished, it is impossible to see the Tathagata, because the marks are not the Tathagata's essence. The Tathagata's essence is the Dharmakaya (Dharmakaya), and the Tathagata's Dharmakaya is accomplished by seeing the marks. From this, it can be inferred that the Tathagata's Dharmakaya is the accomplishment of the marks of merit. The meaning of this doubt is that the Sambhogakaya (Sambhogakaya) and Nirmanakaya (Nirmanakaya) both take the Dharmakaya as their essence. Since the external Sambhogakaya and Nirmanakaya have marks, then by inferring from the external marks to the internal Dharmakaya, the Dharmakaya should also have its marks. Just as seeing a person's face allows one to know their thoughts. In terms of this text, it contains five parts: first, the Tathagata's question; second, Subhuti's (Subhuti) incorrect answer; third, the Tathagata's counter-question; fourth, Subhuti's correct answer; and fifth, the completion by citing a verse. This is the first part. The meaning of the question is: can the Dharmakaya Tathagata be viewed through the thirty-two marks of the Sambhogakaya and Nirmanakaya? Asanga (Asanga) believes that this belongs to the fourth aspect of the mind's completeness, which is for the purpose of gathering the Dharmakaya. It means that one wants to allow sentient beings to internally observe the pure Dharmakaya of truth, and externally it naturally possesses its form, but the Dharmakaya Tathagata cannot be viewed by its form. In terms of this text, it contains three parts: first, the question and answer are briefly revealed; second, the verse is cited to broadly complete it; and third, the external doubts are explained. The previous part contains four aspects, as can be seen in the text. However, according to other versions, there is no incorrect answer from Subhuti, nor is there a counter-question from the Tathagata.
文。
須菩提言「如是如是以三十二相觀如來佛言須菩提若以三十二相觀如來者轉輪聖王則是如來須菩提白佛言世尊如我解佛所說義不應以三十二相」觀如來。
述曰。義可知也。
爾時世尊「而說偈言若以色見我以音聲求我是人行邪道不能見如來彼如來妙體即法身諸佛法體不可見」彼識不能知。
述曰。此舉二頌以成前義。于中初偈顯不應以色聲以觀法身如來。若取色聲不契真理。是行邪道不見法佛故。次偈明法身妙體超尋思故凡夫不可見。亦非分別之識所能知故。涅槃云。依法不依人。依了義不依不了義。依義不依語。依智不依識也。無著云。初偈顯示如所不應見。不可見故。次偈顯示不應見及不能見因緣。云何不可見。諸見世諦故。何因緣故不可見。以彼法真如相故。非言說而知。唯自證故。如是等說如論。
須菩提「汝若作是念如來不以具足相故得阿耨多羅三藐」三菩提。
述曰。世親云此第三段釋展轉疑中。曲文第二疑也。謂有疑曰。若不依福德得大菩提。如是諸菩薩則失福德及果報也。此疑意云可說如須彌山王七寶有人持用佈施。不及人受持此經至四句者。是則福德不得大菩提果。準此即福德空果報亦空則法斷滅。是則佛相好身亦無。唯有法身空理也。就斷此疑之
【現代漢語翻譯】 現代漢語譯本：
須菩提說：『是的，是的。如果以三十二相（指佛的三十二種殊勝的身體特徵）來觀察如來佛，』須菩提說：『如果以三十二相來觀察如來，那麼轉輪聖王（擁有統治世界的理想特徵的君主）也是如來了。』須菩提對佛說：『世尊，依我理解佛所說的意義，不應該以三十二相來觀察如來。』 述曰：意義顯而易見。 這時，世尊說了偈語：『若以色見我，以音聲求我，是人行邪道，不能見如來。彼如來妙體，即法身（佛的真實本質，超越了物理形態）。諸佛法體不可見，彼識不能知。』 述曰：這裡舉出兩首偈語來成就前面的意義。其中第一首偈語顯示不應該以色和聲來觀察法身如來。如果執著於色和聲，就不能契合真理，這是行走在邪道上，不能見到法佛的緣故。第二首偈語說明法身的微妙本體超越了尋思，所以凡夫不能見到，也不是分別的意識所能瞭解的緣故。《涅槃經》說：『依法不依人，依了義不依不了義，依義不依語，依智不依識。』無著說：『第一首偈語顯示了不應該見，因為不可見。第二首偈語顯示了不應見及不能見的因緣。』為什麼不可見？因為諸見是世俗諦的緣故。什麼因緣故不可見？因為那個法的真如相的緣故，不是言語所能知，唯有自己證悟才能知曉。』像這樣等等的說法如同論中所說。 須菩提，『你如果這樣想，認為如來不是因為具足相好（指佛的完美外貌）而得到阿耨多羅三藐三菩提（無上正等正覺，最高的覺悟）。』 述曰：世親說，這是第三段解釋展轉疑中的曲文第二疑。意思是有人懷疑說：如果不依靠福德得到大菩提，那麼這些菩薩就會失去福德以及果報。這個懷疑的意思是，可以說像須彌山王（佛教宇宙觀中的中心巨山）一樣的七寶（七種珍貴的寶物）有人拿來佈施，也不及人受持此經乃至四句偈。這樣福德就不能得到大菩提果，按照這個說法，福德空了，果報也空了，那麼佛法就斷滅了。這樣佛的相好之身也沒有了，只有法身空理了。就是爲了斷除這個疑惑。
【English Translation】 English version:
Subhuti said, 'Yes, indeed. If one observes the Tathagata Buddha (the 'Thus-Gone One', an epithet of the Buddha) by the thirty-two marks (the thirty-two auspicious physical characteristics of the Buddha),' Subhuti said, 'If one observes the Tathagata by the thirty-two marks, then the Chakravartin (the ideal universal ruler) is also the Tathagata.' Subhuti said to the Buddha, 'World Honored One, according to my understanding of the meaning of what the Buddha has said, one should not observe the Tathagata by the thirty-two marks.' Commentary: The meaning is self-evident. At that time, the World Honored One spoke a verse, 'If one sees me through form, or seeks me through sound, that person walks a heretical path and cannot see the Tathagata. That wondrous body of the Tathagata is the Dharmakaya (the body of the Dharma, the true essence of the Buddha, beyond physical form). The Dharmakaya of all Buddhas is invisible, and that consciousness cannot know it.' Commentary: Here, two verses are cited to complete the preceding meaning. Among them, the first verse shows that one should not observe the Dharmakaya Tathagata through form and sound. If one clings to form and sound, one cannot accord with the truth; this is walking on a heretical path and cannot see the Dharma Buddha. The second verse explains that the wondrous body of the Dharmakaya transcends thought, so ordinary people cannot see it, nor can it be understood by discriminating consciousness. The Nirvana Sutra says, 'Rely on the Dharma, not on people; rely on the definitive meaning, not on the provisional meaning; rely on the meaning, not on the words; rely on wisdom, not on consciousness.' Asanga said, 'The first verse shows what should not be seen, because it is invisible. The second verse shows the causes and conditions for not seeing and being unable to see.' Why is it invisible? Because all views are of the mundane truth. What is the cause and condition for being invisible? Because of the true suchness aspect of that Dharma, it cannot be known through words, only through self-realization.' Such and other statements are as in the treatise. Subhuti, 'If you have this thought, that the Tathagata attained Anuttara-samyak-sambodhi (unexcelled complete enlightenment, the highest enlightenment) because of the perfection of marks (the perfect appearance of the Buddha).' Commentary: Vasubandhu said that this is the second doubt in the distorted text of the third section explaining the doubts that arise in turn. The meaning is that someone doubts, saying: If one does not rely on merit to attain great Bodhi, then these Bodhisattvas will lose merit and its reward. The meaning of this doubt is that it can be said that even if someone takes the seven treasures (seven precious jewels) like Mount Sumeru (the central mountain in Buddhist cosmology) and uses them for giving, it is not as good as someone who receives and upholds this sutra, even just four lines of it. In this way, merit cannot attain the great Bodhi fruit. According to this statement, if merit is empty, then the reward is also empty, and the Buddha Dharma will be extinguished. In this way, the body with the marks and characteristics of the Buddha is also gone, and only the empty principle of the Dharmakaya remains. This is to dispel this doubt.
中有三。初顯相好非無。次汝若作是念下明因果不失。后若菩薩以滿下校量功德。前中有二。初述彼疑心。次勸勿邪念。此初也。述彼疑雲。既以法為佛。是則無報化形相身也。無著云。此即為攝取法身中第三文釋外疑難也。論云若爾如來雖不應以相具足見。應具足為因得阿耨多羅三藐三菩提。為離此著故。明相具足體非菩提。亦不以相具足為因也。以相是色性故。于中有二。初逆招彼心。次勸令除念。此初。謂述彼念言。法身如來以具足相為因故得。應除不字。撿能斷及婆伽婆文並無不字也。
須菩提莫「作是念如來不以具足相故得阿耨多羅三藐」三菩提。
述曰。第二文也。世親云。汝莫作是念。如來不以具足相得菩提。以報身化身具足相得故。無著云。莫作是念者。勸令勿生前念以相為因而得法身。何以故。如來不以具足相為因得菩提故。故論云。以相是色性故。謂要以智為因方得菩提。非用相也。相是色故。
須菩提「汝若作是念發阿耨多羅三藐三菩提心者說」諸法斷滅相。
述曰。世親云。此第二明因果不失也。于中初述彼心。次勸勿念。后釋所以。此初也。謂有唸曰不依福德得大菩提者。是則福德無果報亦無。若爾發菩提心者便說諸法斷滅也。以無福德因及果故。
莫作
【現代漢語翻譯】 現代漢語譯本： 中有（Antarabhava，指死亡到投胎之間的過渡期）有三種含義。第一，顯現的相好並非虛無。第二，『汝若作是念下』，闡明因果不會喪失。第三，『若菩薩以滿下』，衡量功德的大小。前文中有兩種含義。第一，陳述對方的疑慮。第二，勸誡不要產生邪念。這是第一種含義，陳述對方的疑慮說，既然以法為佛，那麼就沒有報身和化身的形相之身了。無著（Asanga，印度佛教瑜伽行派創始人之一）說，這實際上是爲了攝取法身（Dharmakaya，佛的法性身）中的第三段文字，解釋外來的疑問。論中說，如果這樣，如來（Tathagata，佛的稱號之一）雖然不應該以具足相好來觀察，但應該以具足相好為因，才能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。爲了消除這種執著，說明具足相好的本體並非菩提（Bodhi，覺悟），也不以具足相好為因。因為相好是色性（Rupa-dhatu，物質的性質）的緣故。其中有兩種含義。第一，反過來招引對方的心念。第二，勸令消除這種念頭。這是第一種含義，即陳述對方的念頭說，法身如來以具足相好為因而證得，應該去除『不』字。檢查《能斷金剛般若經》（Vajracchedika Prajnaparamita Sutra）以及婆伽婆（Bhagavan，世尊）的經文，都沒有『不』字。 須菩提（Subhuti，佛陀的十大弟子之一），不要『作是念，如來不以具足相故得阿耨多羅三藐三菩提』。 述曰：這是第二段文字。世親（Vasubandhu，印度佛教瑜伽行派論師，無著的弟弟）說，你不要這樣想，如來不是以具足相好而證得菩提，因為報身（Sambhogakaya，佛的報應身）和化身（Nirmanakaya，佛的化身）是具足相好的。無著說，『莫作是念者』，勸誡不要產生之前的念頭，認為以相好為因而證得法身。為什麼呢？因為如來不是以具足相好為因而證得菩提的緣故。所以論中說，因為相好是色性的緣故。意思是說，要以智慧為因才能證得菩提，而不是用相好。相好是色法的緣故。 須菩提，『汝若作是念，發阿耨多羅三藐三菩提心者，說諸法斷滅相』。 述曰：世親說，這是第二點，闡明因果不會喪失。其中，首先陳述對方的心念，其次勸誡不要產生這種念頭，最後解釋原因。這是第一點，即認為有人說不依靠福德（Punya，功德）就能證得大菩提，那麼福德就沒有果報，也沒有結果。如果這樣，發起菩提心的人就等於說諸法（Dharma，佛法）是斷滅的。因為沒有福德的因和果的緣故。 莫作
【English Translation】 English version: There are three aspects to the intermediate state (Antarabhava, the transitional period between death and rebirth). First, the manifested marks and characteristics are not non-existent. Second, 'If you think in this way below,' it clarifies that cause and effect are not lost. Third, 'If a Bodhisattva with full below,' it measures the magnitude of merit. There are two aspects in the preceding text. First, it describes the other party's doubts. Second, it advises against having wrong thoughts. This is the first aspect, describing the other party's doubts, saying that since the Dharma (law, teaching) is considered the Buddha, then there is no form body of the Reward Body (Sambhogakaya) and the Manifestation Body (Nirmanakaya). Asanga (one of the founders of the Indian Buddhist Yogacara school) said that this is actually to capture the third passage in the Dharmakaya (the Dharma body of the Buddha) to explain external doubts. The treatise says that if so, although the Tathagata (one of the titles of the Buddha) should not be seen with fully endowed marks and characteristics, he should attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment) by having fully endowed marks and characteristics as the cause. In order to eliminate this attachment, it is explained that the essence of fully endowed marks and characteristics is not Bodhi (enlightenment), nor is it caused by fully endowed marks and characteristics. Because marks and characteristics are of the nature of form (Rupa-dhatu, the nature of matter). There are two aspects to this. First, it turns around to attract the other party's thoughts. Second, it advises to eliminate this thought. This is the first aspect, which is to state the other party's thought that the Dharmakaya Tathagata attains it because of having fully endowed marks and characteristics as the cause, and the word 'not' should be removed. Checking the Vajracchedika Prajnaparamita Sutra and the Bhagavan's (World Honored One) scriptures, there is no word 'not'. Subhuti (one of the ten great disciples of the Buddha), do not 'think in this way that the Tathagata does not attain Anuttara-samyak-sambodhi because of fully endowed marks and characteristics'. Statement: This is the second passage. Vasubandhu (Indian Buddhist Yogacara school philosopher, Asanga's younger brother) said, do not think that the Tathagata does not attain Bodhi because of fully endowed marks and characteristics, because the Reward Body (Sambhogakaya) and the Manifestation Body (Nirmanakaya) are fully endowed with marks and characteristics. Asanga said, 'Do not think in this way' advises not to have the previous thought that the Dharmakaya is attained because of marks and characteristics as the cause. Why? Because the Tathagata does not attain Bodhi because of fully endowed marks and characteristics as the cause. Therefore, the treatise says that because marks and characteristics are of the nature of form. It means that one must attain Bodhi with wisdom as the cause, not with marks and characteristics. Marks and characteristics are of the nature of form. Subhuti, 'If you think in this way, those who have aroused the mind for Anuttara-samyak-sambodhi are said to be speaking of the characteristics of the annihilation of all dharmas (Dharma, Buddhist teachings)'. Statement: Vasubandhu said that this is the second point, clarifying that cause and effect are not lost. Among them, first, state the other party's thoughts, second, advise against having this thought, and finally explain the reason. This is the first point, which is to think that someone says that one can attain great Bodhi without relying on merit (Punya, merit), then merit has no karmic retribution and no result. If so, the person who arouses the Bodhi mind is equal to saying that all dharmas are annihilated. Because there is no cause and effect of merit. Do not
是念。
述曰。此第二勸勿念也。
何以故「發阿耨多羅三藐三菩提心者於法不說」斷滅相。
述曰。此第三釋所以也。謂諸菩薩知因知果去離斷常。但無所執實福德因及果。非無因緣假因果也。但遮作用緣。非無功能緣故。無著云。自下明心具足中。第五為不住生死涅槃故。于中有二。初明不捨生死。次若菩薩以滿下明不捨涅槃。上來初文竟。謂不捨生死故不住涅槃也。不捨涅槃故不住生死。為令得此故有此文。於法不說斷滅者。謂發心菩薩知因說果去離斷常故不說斷滅也。謂雖得涅槃還住生死然不令斷生死。若斷滅生死者即同二乘住涅槃故。以此故名不說斷滅相也。
須菩提「若菩薩以滿恒河沙等世界七寶」持用佈施。
述曰。世親云此第三功德校量也。于中初正校量次釋所以。前中初舉施次以福校量。此初也。無著云。此第二明不捨涅槃也。
若復有人「知一切法無我得成於忍此菩薩勝前菩薩」所得功德。
述曰。此第二以福校量也。謂因了達二我空故而得於忍。其福過彼所施功德也。得成忍者忍有三種。一者本性無生忍。謂觀遍計所執人法二相本無體故。二者自然無生忍。觀依他假因緣非自然生故。三者惑苦無生忍。觀于真如惑苦本不生故。
須菩提「以
【現代漢語翻譯】 現代漢語譯本： 是念。
述曰：這是第二重勸誡，不要執著于念。
何以故？『發阿耨多羅三藐三菩提心者（anuttara-samyak-sambodhi-citta，無上正等正覺之心）於法不說』斷滅相。
述曰：這是第三重解釋原因。意思是說，諸位菩薩明白因果，遠離斷滅和常存的極端。只是不執著于真實的福德之因和果，並非沒有因緣和虛假的因果。只是遮止作用的緣起，並非沒有功能的緣故。無著菩薩說：從下面開始闡明心具足的含義。第五點是爲了不住于生死和涅槃。其中分為兩部分，首先闡明不捨棄生死，其次是『若菩薩以滿』以下闡明不捨棄涅槃。上面是第一部分的內容結束。意思是說，不捨棄生死，所以不住于涅槃；不捨棄涅槃，所以不住于生死。爲了使人能夠達到這種境界，所以有這段經文。『於法不說斷滅者』，意思是說，發菩提心的菩薩明白因果，宣說果報，遠離斷滅和常存的極端，所以不說斷滅。意思是說，即使證得了涅槃，仍然安住于生死之中，但不讓生死斷絕。如果斷絕了生死，就和二乘（聲聞乘和緣覺乘）一樣，安住在涅槃之中。因此，這叫做不說斷滅相。
須菩提，『若菩薩以滿恒河沙等世界七寶』持用佈施。
述曰：世親菩薩說，這是第三重功德的校量。其中首先是正式的校量，其次是解釋原因。在正式的校量中，首先是舉出佈施的事例，其次是用福德來校量。這是第一部分。無著菩薩說：這是第二點，闡明不捨棄涅槃。
若復有人『知一切法無我得成於忍此菩薩勝前菩薩』所得功德。
述曰：這是第二重用福德來校量。意思是說，因為徹底了達人我和法我的空性，所以能夠證得安忍。他的福德超過了前面用七寶佈施的功德。『得成忍者』，安忍有三種：第一種是本性無生忍，意思是說，觀察普遍計度的執著，人法二相本來沒有實體。第二種是自然無生忍，觀察依他而起的虛假因緣，不是自然產生的。第三種是惑苦無生忍，觀察真如，煩惱和痛苦本來不產生。
須菩提，『以』
【English Translation】 English version: It is mindfulness.
Commentary: This is the second exhortation, not to be attached to mindfulness.
Why? 'One who has aroused the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment) does not speak of the characteristic of annihilation' regarding the Dharma.
Commentary: This is the third explanation of the reason. It means that all Bodhisattvas understand cause and effect, and stay away from the extremes of annihilation and permanence. They simply do not cling to the real causes and effects of merit, but it is not that there are no causes and conditions or false causes and effects. It only prevents the arising of function, not that there is no functional cause. Asanga said: From below, the meaning of the mind being complete is explained. The fifth point is for the sake of not dwelling in Samsara and Nirvana. There are two parts to it. The first explains not abandoning Samsara, and the second is 'If a Bodhisattva fills' below, explaining not abandoning Nirvana. The above is the end of the first part. It means that not abandoning Samsara means not dwelling in Nirvana; not abandoning Nirvana means not dwelling in Samsara. In order to enable people to reach this state, there is this passage. 'One who does not speak of annihilation regarding the Dharma' means that the Bodhisattva who has aroused the Bodhi-mind understands cause and effect, proclaims the results, and stays away from the extremes of annihilation and permanence, so he does not speak of annihilation. It means that even if one attains Nirvana, one still dwells in Samsara, but does not allow Samsara to be cut off. If Samsara is cut off, it is the same as the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), dwelling in Nirvana. Therefore, this is called not speaking of the characteristic of annihilation.
Subhuti, 'If a Bodhisattva were to fill worlds as numerous as the sands of the Ganges with the seven treasures' and give them away as alms.
Commentary: Vasubandhu said that this is the third comparison of merits. The first is the formal comparison, and the second is the explanation of the reason. In the formal comparison, the first is to cite the example of giving, and the second is to compare with merit. This is the first part. Asanga said: This is the second point, explaining not abandoning Nirvana.
If someone else 'understands that all dharmas are without self and attains forbearance, this Bodhisattva surpasses the former Bodhisattva' in the merit obtained.
Commentary: This is the second comparison with merit. It means that because one thoroughly understands the emptiness of the self of person and the self of phenomena, one can attain patience. His merit exceeds the merit of giving with the seven treasures mentioned earlier. 'Attaining forbearance' means that there are three types of forbearance: the first is the forbearance of no-birth of inherent nature, which means observing that the universally calculated attachment, the two characteristics of person and phenomena, originally have no substance. The second is the forbearance of no-birth of naturalness, observing that the dependent and arising false causes and conditions are not naturally produced. The third is the forbearance of no-birth of delusion and suffering, observing that in Suchness, afflictions and suffering originally do not arise.
Subhuti, 'with'
諸菩薩」不受福德故。
述曰。此第二釋所以之中。初佛略標釋。次善現問。后佛答。此初也。不受福德故者。謂菩薩所行福德不著自體等故。但希出世故云不受也。
須菩提「白佛言世尊云何菩薩」不受福德。
述曰。此第二善現問也。
須菩提菩薩所作福德不應貪著是故說。不受福德。
述曰。此第三佛答也。以不貪著自體等而行福德故名為不受也。
須菩提「若有人言如來若來若去若坐若臥是人不解我所說義何以故如來者無所從來亦無所去故」名如來。
述曰。世親云此第三大段中曲文第三釋疑也。謂有疑曰。若諸菩薩不受彼果報。云何諸菩薩福德眾生受用。此意如釋迦佛舍第五分壽留福德與未來眾生。故知菩薩亦受福德。如何言不受耶。如是等菩薩受福德無量故。就釋此疑中有四。初明報化外利物故亦受福德。法身無去來故無受福德。次碎為微塵下明法身一化身有多。次若人言佛說我等下明我法無實。次若有人以滿下明化身有無盡福。此初也。若來者謂成道來。若去者入滅去。若坐者說法利益時。若臥者謂唱滅相。化身有此而法身無。故云無所從來亦無所去也。如天上月影現水中。水清即現水濁便隱。月體本無來去。由水致有生滅。法身本湛寂由心故見去來也。
【現代漢語翻譯】 現代漢語譯本：諸位菩薩因為不執著于福德的緣故，所以說『不受福德』。
解釋說：這是第二重解釋『所以』的原因。首先是佛陀簡略地標明解釋，其次是善現提問，最後是佛陀回答。這裡是第一部分。『不受福德故』是指菩薩所修行的福德不執著于自身等，只是希望脫離世間，所以說『不受』。
須菩提（Subhuti，佛陀的弟子）對佛說：『世尊，為什麼菩薩不受福德呢？』
解釋說：這是第二部分，善現的提問。
須菩提，菩薩所做的福德不應該貪戀執著，所以才說不受福德。
解釋說：這是第三部分，佛陀的回答。因為不貪戀執著自身等而行福德，所以稱為不受。
須菩提，如果有人說『如來（Tathagata，佛的稱號）有來有去，有坐有臥』，這個人是不瞭解我所說的真義。為什麼呢？因為如來無所從來，也無所去，所以才名為如來。
解釋說：世親（Vasubandhu，印度佛教論師）認為這是第三大段中，用委婉的文辭第三次解釋疑惑。有人疑惑說：『如果各位菩薩不受那些果報，那麼各位菩薩的福德，眾生如何受用呢？』這個意思就像釋迦牟尼佛（Sakyamuni Buddha）捨棄五分之壽命，留下福德給未來的眾生。由此可知菩薩也受福德，怎麼能說不受呢？像這樣菩薩接受的福德是無量的。』針對這個疑惑，有四個方面來解釋。首先說明報身和化身爲了利益眾生，也會接受福德；法身沒有來去，所以沒有接受福德。其次，將事物碎為微塵，說明法身是一，化身有多。再次，如果有人說佛陀說我等，說明我法沒有實體。最後，如果有人用充滿寶物的世界佈施，說明化身有無盡的福德。這是第一方面。『若來』是指成道而來，『若去』是指入滅而去，『若坐』是指說法利益眾生時，『若臥』是指示現涅槃之相。化身有這些，而法身沒有。所以說無所從來，也無所去。就像天上的月亮，影子顯現在水中。水清澈就顯現，水渾濁就隱沒。月亮的本體本來沒有來去，因為水的緣故而有生滅。法身本來是湛然寂靜的，因為心的緣故而見到去來。
【English Translation】 English version: The Bodhisattvas do not 'receive' merit because they are not attached to merit.
Explanation: This is the second explanation of the 'reason why'. First, the Buddha briefly states the explanation, second, Subhuti asks, and third, the Buddha answers. This is the first part. 'Do not receive merit' means that the merit practiced by Bodhisattvas is not attached to their own self, etc., but only hopes to transcend the world, so it is said 'do not receive'.
Subhuti (disciple of the Buddha) said to the Buddha: 'World Honored One, why do Bodhisattvas not receive merit?'
Explanation: This is the second part, Subhuti's question.
Subhuti, the merit done by Bodhisattvas should not be greedily attached to, therefore it is said that they do not receive merit.
Explanation: This is the third part, the Buddha's answer. Because they do not greedily attach to their own self, etc., and practice merit, it is called not receiving.
Subhuti, if someone says, 'The Tathagata (title of the Buddha) comes and goes, sits and lies down,' that person does not understand the true meaning of what I say. Why? Because the Tathagata has nowhere to come from and nowhere to go, therefore he is called Tathagata.
Explanation: Vasubandhu (Indian Buddhist philosopher) believes that this is the third major section, using euphemistic language to explain doubts for the third time. Someone doubts and says: 'If the Bodhisattvas do not receive those karmic rewards, then how do sentient beings receive the merit of the Bodhisattvas?' This means that Sakyamuni Buddha relinquished five parts of his life and left merit to future sentient beings. From this, it can be known that Bodhisattvas also receive merit, so how can it be said that they do not receive it? Like this, the merit received by Bodhisattvas is immeasurable.' Regarding this doubt, there are four aspects to explain. First, it explains that the Reward Body and Manifestation Body also receive merit in order to benefit sentient beings; the Dharma Body has no coming and going, so it does not receive merit. Second, breaking things into dust explains that the Dharma Body is one, and the Manifestation Body is many. Third, if someone says that the Buddha said 'I', etc., it explains that 'I' and 'Dharma' have no substance. Finally, if someone makes offerings with a world full of treasures, it explains that the Manifestation Body has endless merit. This is the first aspect. 'If comes' refers to coming to achieve enlightenment, 'if goes' refers to going to enter Nirvana, 'if sits' refers to when preaching the Dharma to benefit sentient beings, 'if lies down' refers to showing the appearance of Nirvana. The Manifestation Body has these, but the Dharma Body does not. Therefore, it is said that there is nowhere to come from and nowhere to go. It is like the moon in the sky, its shadow appearing in the water. If the water is clear, it appears; if the water is turbid, it disappears. The essence of the moon originally has no coming and going, but because of the water, there is arising and ceasing. The Dharma Body is originally serene and still, but because of the mind, coming and going are seen.
子云法身本無來。由眾生向佛故見來。此即不來來。猶如趕遠質以臨臺睇影顏而府己也。法身本無滅。眾生厭佛故不去之中而見去。猶如泛駛舟而東邁矚凝沼而西流。此即不去去也。無著云。此心具足中第六為行住凈故。于中復有三種。一者威儀行住。二者破名色身自在行住。三者不染行住。此初也。謂化身有威儀行住等。法身無此也。行者即謂去來。住者即謂坐臥也。法身無有威儀故云無去來等。
須菩提「若善男子善女人以三千大千世界碎為微塵于意云何是微塵眾寧」為多不。
述曰。世親云此第二明法身一化身多也。于中有二。初以微塵為喻。次以世界為喻。前中初佛問次善現答。此初也。然此喻中含其二意。一者聚塵為界喻。如攝指成拳。二者散界為塵喻。如開拳作指。初名聚喻次名開喻。若聚喻者。塵喻煩惱多。聚塵成一世界。喻斷多煩惱成一法身也。若開喻者。世界喻法身。散界作多塵。如依一法身起無量化身也。今問多不挾此二意也。無著云。此為第二破名色身自在行住。于中有二。初明二種方便。次若人言下明入相應三昧不分別。前中有二。初明破色身方便。次明破名身方便。前中初明細末方便。次明無所見方便。前中復二。初問次答。此初也。謂以世界漸次析至於極微。是多不。
【現代漢語翻譯】 現代漢語譯本： 子云：法身（Dharmakaya，佛的真身）本來就沒有來處。因為眾生嚮往佛，所以（在眾生眼中）才看到法身『來』。這實際上是『不來而來』。這就好比爲了看清遠處物體的影子，而把鏡臺搬到近處來照；影子並沒有真的『來』，而是因為觀看者的行為而顯現的。 法身本來就沒有滅處。因為眾生厭離佛，所以在『不去』之中反而看到『去』。這就好比乘坐快速行駛的船向東前進，但眼睛卻凝視著靜止的池沼，感覺池沼在向西流逝。這實際上是『不去而去』。 無著（Asanga，印度佛教瑜伽行派創始人之一）說：『此心具足中，第六為行住凈故。』（指第六識，即意識，在修行中達到清凈的狀態）。其中又有三種：一是威儀行住（指行為舉止的規範），二是破名色身自在行住（指破除對名相和色身的執著，獲得自在），三是不染行住（指不被世俗所污染）。這裡說的是第一種，即化身（Nirmanakaya，佛的應化之身）有威儀行住等，而法身沒有這些。『行』指的是去來，『住』指的是坐臥。法身沒有威儀，所以說沒有去來等。
須菩提（Subhuti，佛陀的十大弟子之一）問：『如果善男子善女人將三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個巨大世界體系）粉碎成微塵，你認為這些微塵的數量多不多？』
述曰：世親（Vasubandhu，印度佛教瑜伽行派的重要論師）說，這裡第二點是說明法身只有一個，而化身有很多。其中包含兩層意思：首先以微塵為比喻，其次以世界為比喻。在前面的微塵比喻中，先是佛陀提問，然後是善現（Subhuti的另一個名字）回答。這是第一部分。然而，這個比喻中包含兩種含義：一是聚集微塵形成世界，比喻就像握緊手指形成拳頭；二是分散世界成為微塵，比喻就像張開拳頭變成手指。前者稱為聚喻，後者稱為開喻。如果是聚喻，微塵比喻煩惱眾多，聚集微塵形成一個世界，比喻斷除眾多煩惱成就一個法身。如果是開喻，世界比喻法身，分散世界成為眾多微塵，就像依一個法身而起無量化身。現在問『多不多』，就包含了這兩種含義。無著說：『這是爲了第二種破名色身自在行住。』其中包含兩點：一是說明兩種方便，二是『若人言下』說明進入相應三昧（Samadhi，禪定）而不分別。在前面的內容中，一是說明破色身方便，二是說明破名身方便。在破色身方便中，一是說明細末方便，二是說明無所見方便。在前面的內容中又包含兩點：一是提問，二是回答。這是提問的部分，即把世界逐漸分解成極微，問數量多不多。
【English Translation】 English version: The son said: The Dharmakaya (Dharmakaya, the true body of the Buddha) originally has no origin. Because sentient beings yearn for the Buddha, they see the Dharmakaya 'coming' (in the eyes of sentient beings). This is actually 'not coming but coming'. It's like moving a mirror stand closer to illuminate the shadow of a distant object in order to see it clearly; the shadow doesn't really 'come', but appears because of the viewer's actions. The Dharmakaya originally has no extinction. Because sentient beings are tired of the Buddha, they see 'going' in the midst of 'not going'. It's like riding a fast-moving boat eastward, but staring at a still pool, feeling that the pool is flowing westward. This is actually 'not going but going'. Asanga (Asanga, one of the founders of the Yogacara school of Indian Buddhism) said: 'In the completeness of this mind, the sixth is for the purity of conduct and dwelling.' (referring to the sixth consciousness, i.e., consciousness, reaching a state of purity in practice). There are three types: first, dignified conduct and dwelling (referring to the norms of behavior); second, breaking free from the bondage of name and form, and dwelling freely; and third, dwelling without being contaminated (referring to not being contaminated by the world). This refers to the first type, that is, the Nirmanakaya (Nirmanakaya, the manifested body of the Buddha) has dignified conduct and dwelling, etc., while the Dharmakaya does not have these. 'Conduct' refers to going and coming, and 'dwelling' refers to sitting and lying down. The Dharmakaya has no dignity, so it is said that there is no going and coming, etc.
Subhuti (Subhuti, one of the ten major disciples of the Buddha) asked: 'If a good man or good woman were to crush the Trisahasra-Mahasahasra-Lokadhatu (Trisahasra-Mahasahasra-Lokadhatu, a huge world system in Buddhist cosmology) into dust, what do you think, would the number of these dust particles be many?'
Commentary: Vasubandhu (Vasubandhu, an important theorist of the Yogacara school of Indian Buddhism) said that the second point here is to explain that there is only one Dharmakaya, but there are many Nirmanakayas. It contains two meanings: first, using dust as a metaphor, and second, using the world as a metaphor. In the previous dust metaphor, first the Buddha asked the question, and then Subhuti (another name for Subhuti) answered. This is the first part. However, this metaphor contains two meanings: one is gathering dust to form a world, which is like clenching fingers to form a fist; and the other is dispersing the world into dust, which is like opening a fist into fingers. The former is called the gathering metaphor, and the latter is called the opening metaphor. If it is a gathering metaphor, dust is a metaphor for many afflictions, and gathering dust to form a world is a metaphor for cutting off many afflictions to achieve a Dharmakaya. If it is an opening metaphor, the world is a metaphor for the Dharmakaya, and dispersing the world into many dust particles is like arising countless Nirmanakayas from one Dharmakaya. Now asking 'many or not' contains these two meanings. Asanga said: 'This is for the second type of breaking free from the bondage of name and form, and dwelling freely.' It contains two points: one is to explain the two expedient means, and the other is 'if a person speaks below' to explain entering the corresponding Samadhi (Samadhi, meditation) without discrimination. In the previous content, one is to explain the expedient means of breaking the physical body, and the other is to explain the expedient means of breaking the name body. In the expedient means of breaking the physical body, one is to explain the subtle means, and the other is to explain the means of non-seeing. In the previous content, there are two points: one is asking the question, and the other is answering. This is the part of asking the question, that is, gradually decomposing the world into extremely small particles, asking whether the number is large or not.
「甚多」世尊「何以故若是微塵眾實有者佛則不說是微塵眾所以者何佛說微塵眾則非微塵眾是名」微塵眾。
述曰。此第二也。世親云但寄微塵為喻。非如言而有實如衛世師等所執微塵也。佛說微塵眾者。謂寄微塵以喻化身也。則非微塵者。非如外道等所執實微塵也。無著云。但破一合執故。觀解分析至不可析假說微塵。非實有也。
世尊如來所說「三千大千世界則非世界」是名世界。
述曰。此第二以世界喻法身也。于中有二。初標次釋。此初也。如來說世界者。謂寄世界為喻也。則非世界者。非如外道等執以眾多實極微成實世界也。彼執兩兩極微生第三。如是等故。無著云此破名身方便也。世界者謂眾生世間也。彼唯名身得名也。
何以故「若世界實有者則」是一合相。
述曰。此第二釋中。初卻質。次說非。后明執實。此初也。謂若如其所執有世界者。即非是執。是正見故非虛妄也。以無實執實故一合相也。一合相者謂我執。謂執一身總聚五蘊以為我。故名一合相也。
如來說一合相則「非一合相是」名一合相。
述曰。此第二說非也。謂佛但于假蘊因緣和合之上假說一合。非則如其所執一合相也。則非一合相者非是所執一合相也。但假說一合既非。即明世界
【現代漢語翻譯】 現代漢語譯本： 『甚多』，世尊（Bhagavan，通常指佛陀）！『何以故若是微塵眾實有者，佛則不說是微塵眾，所以者何？佛說微塵眾，則非微塵眾，是名』微塵眾。
述曰：此第二也。世親（Vasubandhu，印度佛教哲學家）云：但寄微塵為喻，非如言而有實，如衛世師（Vaisheshika，古印度哲學流派）等所執微塵也。佛說微塵眾者，謂寄微塵以喻化身也。則非微塵者，非如外道等所執實微塵也。無著（Asanga，印度佛教瑜伽行派創始人之一）云：但破一合執故，觀解分析至不可析假說微塵，非實有也。
世尊（Bhagavan）！如來（Tathagata，佛的稱號之一）所說『三千大千世界則非世界，』是名世界。
述曰：此第二以世界喻法身也。于中有二，初標次釋。此初也。如來說世界者，謂寄世界為喻也。則非世界者，非如外道等執以眾多實極微成實世界也。彼執兩兩極微生第三，如是等故。無著（Asanga）云：此破名身方便也。世界者謂眾生世間也。彼唯名身得名也。
何以故？『若世界實有者，則』是一合相。
述曰：此第二釋中，初卻質，次說非，后明執實。此初也。謂若如其所執有世界者，即非是執，是正見故非虛妄也。以無實執實故一合相也。一合相者謂我執，謂執一身總聚五蘊以為我，故名一合相也。
如來說一合相，則『非一合相，是』名一合相。
述曰：此第二說非也。謂佛但于假蘊因緣和合之上假說一合，非則如其所執一合相也。則非一合相者，非是所執一合相也。但假說一合既非，即明世界
【English Translation】 English version: 『Very much,』 World-Honored One (Bhagavan, usually referring to the Buddha)! 『Why is it that if these aggregates of subtle particles truly existed, the Buddha would not speak of them as aggregates of subtle particles? The reason is that when the Buddha speaks of aggregates of subtle particles, they are not aggregates of subtle particles; it is merely called』 aggregates of subtle particles.
Commentary: This is the second point. Vasubandhu (an Indian Buddhist philosopher) says: It is merely using subtle particles as a metaphor; it is not that they truly exist as they are spoken of, as held by the Vaisheshika (an ancient Indian philosophical school) and others. When the Buddha speaks of aggregates of subtle particles, it means using subtle particles as a metaphor for the manifested body. 『They are not subtle particles』 means that they are not the real subtle particles as held by externalists. Asanga (one of the founders of the Yogacara school of Indian Buddhism) says: It is only to break the attachment to oneness that, through contemplation and analysis to the point of indivisibility, subtle particles are nominally posited; they do not truly exist.
World-Honored One (Bhagavan)! The Tathagata (one of the titles of the Buddha) said, 『The three thousand great thousand worlds are not worlds;』 it is called a world.
Commentary: This second point uses the world as a metaphor for the Dharma body. Within this, there are two parts: first, the statement, then the explanation. This is the first part. When the Tathagata speaks of the world, it means using the world as a metaphor. 『They are not worlds』 means that they are not the real worlds formed by numerous real ultimate particles as held by externalists. They hold that two ultimate particles give rise to a third, and so on. Asanga (Asanga) says: This breaks the expedient of nominal aggregates. 『World』 refers to the world of sentient beings. They are named only by nominal aggregates.
Why is it that 『if the world truly existed, then』 it would be a single aggregate?
Commentary: In this second explanation, first, there is a refutation; second, a negation; and third, a clarification of attachment to reality. This is the first part. It means that if the world existed as they hold, then it would not be an attachment; it would be right view and therefore not false. Because there is no real attachment to reality, it is a single aggregate. 『Single aggregate』 refers to the attachment to self, which is the clinging to the five aggregates as a single body, considering them as 『I』; therefore, it is called a single aggregate.
The Tathagata said that a single aggregate 『is not a single aggregate; it is』 called a single aggregate.
Commentary: This second part is the negation. It means that the Buddha only nominally posits a single aggregate on the basis of the false aggregates arising from the combination of causes and conditions; it is not the single aggregate as they hold. 『It is not a single aggregate』 means that it is not the single aggregate that is clung to. Since the nominal positing of a single aggregate is not, it clarifies the world.
亦非有實也。
一合相者「則是不可說但凡夫之人」貪著其事。
述曰。此第三明執實也。謂如來假說一合相。凡夫于中起執為實也。
須菩提「若人言佛說我見人見眾生見壽者見須菩提于意云何是人解我」所說義不。
述曰。世親云第三明法我無實。于中有二。初明無我。次發阿耨多羅下明無法。前中初佛敘其外疑問其解不。次善現懸解答明不閑。此初也。謂小乘人等說言必有體。心不緣無。言有體故佛說我見等。明有我實心不緣無故。所執之義必成其有令能彼言故云若有人言也。無著云。此下第二明入相應三昧不分別。于中初明如所不分別為入之方便。次發菩提心下明何人何法不分別。前中初問次答。此初也。
不也世尊是人不解「如來所說義何以故世尊說我見人見眾生見壽者見即非我見人見眾生見壽者見是名我見人見眾生見」壽者見。
述曰。此第二答也。謂于諸法本無我法。眾生妄情執為實有。佛為破彼執故。隨其情說其解而說為我法。非謂言詮即有實體。縱令心取何廢無真。大乘之義緣無得生心。言詮不稱實故。謂世尊隨情逐解假說我人。非如其執即實有體。故云即非我見人見等也。是名我見等者謂如來假說也。
須菩提「發阿耨多羅三藐三菩提心者於一切法
【現代漢語翻譯】 現代漢語譯本： 亦非真實存在。
所謂『一合相』，是指『不可說，但凡夫俗子』貪戀執著的事物。
註釋說：這是第三個方面，闡明執著于實有的錯誤。意思是如來只是假說『一合相』，凡夫卻在其中產生執著，認為它是真實存在的。
須菩提，『如果有人說佛說有我見、人見、眾生見、壽者見，須菩提，你認為這個人理解我』所說的含義嗎？
註釋說：世親菩薩說，第三個方面是闡明法我和我都沒有實體。其中分為兩部分。首先闡明無我，然後從『發阿耨多羅』開始闡明無法。前面一部分，首先是佛敘述外道的疑問，然後詢問須菩提是否理解。接下來是善現回答，說明不理解。這是第一部分。意思是小乘人等說，任何事物必定有本體，心不能緣于空無。因為有本體，所以佛說我見等，表明有我的實體，心不緣于空無，所以他們所執著的含義必定是真實存在的，從而能夠支援他們的言論，所以說『如果有人說』。無著菩薩說，下面第二部分是闡明進入相應三昧而不分別。其中首先闡明不如實分別，作為進入三昧的方便。然後從『發菩提心』開始闡明什麼人什麼法不分別。前面一部分，首先是提問，然後是回答。這是第一部分。
『不，世尊，這個人不理解』如來所說的含義。『為什麼呢？世尊所說的我見、人見、眾生見、壽者見，即非我見、人見、眾生見、壽者見，是名我見、人見、眾生見』、壽者見。
註釋說：這是第二部分的回答。意思是對於諸法，本來沒有我法，眾生由於虛妄的情感而執著為真實存在。佛爲了破除他們的執著，順應他們的情感和理解而說我法，並非說言語本身就具有實體。即使心中有所取，也不會妨礙沒有真實。大乘的含義是緣于空無而產生心，言語不能完全表達真實。意思是世尊順應眾生的情感和理解而假說我人，並非像他們所執著的那樣，就是真實存在的本體。所以說『即非我見、人見』等。『是名我見』等，是指如來假說。
須菩提，『發起阿耨多羅三藐三菩提心（無上正等正覺之心）的人，對於一切法』
【English Translation】 English version: Nor is it truly existent.
The 'one aggregate' refers to things that are 'unspeakable, but ordinary people' are attached to and crave.
Commentary states: This is the third aspect, clarifying the error of clinging to reality. It means that the Tathagata (如來) [Thus Come One] provisionally speaks of the 'one aggregate,' but ordinary people develop attachment to it, believing it to be truly existent.
'Subhuti (須菩提) [one of the principal disciples of the Buddha], if someone says that the Buddha speaks of self-view, person-view, sentient being-view, and lifespan-view, Subhuti, what do you think? Does this person understand the meaning of my' teaching?'
Commentary states: Vasubandhu (世親) [an influential Buddhist scholar] says that the third aspect clarifies that neither the Dharma-self nor the self has substance. It is divided into two parts. First, it clarifies no-self, and then, beginning with 'arising Anuttara (阿耨多羅),' it clarifies no-Dharma. In the first part, first, the Buddha narrates the heretics' questions and then asks Subhuti whether he understands. Next, Subhuti answers, explaining that he does not understand. This is the first part. It means that the Hinayana (小乘) [smaller vehicle] people, etc., say that everything must have a substance, and the mind cannot be based on emptiness. Because there is substance, the Buddha speaks of self-view, etc., indicating that there is a real self, and the mind is not based on emptiness, so the meaning they cling to must be truly existent, thereby supporting their statements, so it says 'if someone says.' Asanga (無著) [a major exponent of the Yogacara school of Buddhism] says that the second part below clarifies entering the corresponding Samadhi (三昧) [a state of meditative consciousness] without discrimination. Among them, first, it clarifies not truly discriminating as a means of entering Samadhi. Then, beginning with 'arising Bodhicitta (菩提心) [the mind of enlightenment],' it clarifies what people and what Dharmas are not discriminated. In the first part, first, there is a question, and then there is an answer. This is the first part.
'No, World Honored One (世尊), this person does not understand' the meaning of what the Tathagata said. 'Why? The self-view, person-view, sentient being-view, and lifespan-view that the World Honored One speaks of are not self-view, person-view, sentient being-view, and lifespan-view; they are called self-view, person-view, sentient being-view,' and lifespan-view.
Commentary states: This is the second part of the answer. It means that for all Dharmas, there is originally no self-Dharma, but sentient beings cling to them as truly existent due to false emotions. In order to break their attachment, the Buddha speaks of self-Dharma in accordance with their emotions and understanding, not saying that language itself has substance. Even if the mind takes something, it does not hinder the absence of truth. The meaning of Mahayana (大乘) [greater vehicle] is that the mind arises from emptiness, and language cannot fully express the truth. It means that the World Honored One provisionally speaks of self and person in accordance with sentient beings' emotions and understanding, not that they are truly existent substances as they cling to. Therefore, it says 'they are not self-view, person-view,' etc. 'They are called self-view,' etc., refers to the Tathagata's provisional speaking.
'Subhuti, those who have aroused the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提) [unsurpassed, complete and perfect enlightenment], regarding all Dharmas'
應如是知如是見如是信解」不生法相。
述曰。此第二明無法也。于中初勸知見次總結之。此初也。謂若發心者證真如時不見所執法相名為正智也。無著云。發菩提心者顯示何人是無分別也。於一切法者顯示於何法不分別。應如是知見等者。顯示增上心增上智故於無分別中知見勝解。于中若智依止奢摩他故知。依止毗缽舍那故見。此二依止三摩提故。勝解以自在故。解內攀緣影像。彼名勝解。謂知與見但是一。無分別智與意相應。今言依止觀為別者。據前加行而說也。謂前欲修止故發智名之為知。欲修觀故生智名之為見也。
須菩提「所言法相者如來說即非法相」是名法相。
述曰。此總結也。所言法相者者謂假說法相也。即非法相者非是實執之法相也。
須菩提「若有人以滿無量阿僧祇世界七寶持用佈施若有善男子善女人發菩薩心者持於此經乃至四句偈等受持讀誦為人演說」其福勝彼。
述曰。世親云此為第四子段中第四文也。于中初福校量。次明離相而說。此初也。謂法身不受福德其化身福德無盡也。以化身福德無盡故能為人說。故發心成佛者受持及為人演。其福勝以七寶佈施也。
云何為「人演說不取于相」如如不動。
述曰。此明離相而說也。謂化身說法不取于
【現代漢語翻譯】 現代漢語譯本：『應如是知、如是見、如是信解』，不生法相（dharma-lakṣaṇa，法的表相）。
述曰：此第二明無法也。于中初勸知見次總結之。此初也。謂若發心者證真如（tathātā，事物的真實本性）時，不見所執法相名為正智也。無著（Asaṅga，印度佛教哲學家）云：發菩提心（bodhicitta，爲了一切眾生的利益而追求覺悟的心）者，顯示何人是無分別也。於一切法者，顯示於何法不分別。應如是知見等者，顯示增上心增上智故，于無分別中知見勝解。于中若智依止奢摩他（śamatha，止，平靜）故知，依止毗缽舍那（vipaśyanā，觀，內觀）故見。此二依止三摩提（samādhi，禪定）故，勝解以自在故。解內攀緣影像。彼名勝解。謂知與見但是一。無分別智與意相應。今言依止觀為別者，據前加行而說也。謂前欲修止故發智名之為知。欲修觀故生智名之為見也。
須菩提（Subhūti，佛陀的弟子）：『所言法相者，如來說即非法相，』是名法相。
述曰：此總結也。所言法相者者，謂假說法相也。即非法相者，非是實執之法相也。
須菩提（Subhūti，佛陀的弟子）：『若有人以滿無量阿僧祇（asaṃkhya，極大的數字）世界七寶持用佈施，若有善男子善女人發菩薩心（bodhicitta，爲了一切眾生的利益而追求覺悟的心）者，持於此經乃至四句偈等受持讀誦為人演說，』其福勝彼。
述曰：世親（Vasubandhu，印度佛教哲學家）云：此為第四子段中第四文也。于中初福校量。次明離相而說。此初也。謂法身（dharmakāya，佛的法性之身）不受福德，其化身（nirmāṇakāya，佛的化現之身）福德無盡也。以化身福德無盡故，能為人說。故發心成佛者受持及為人演。其福勝以七寶佈施也。
云何為『人演說不取于相』，如如不動。
述曰：此明離相而說也。謂化身說法不取于相。
【English Translation】 English version: 'One should know, see, and believe in this way' so that the perception of dharma-lakṣaṇa (characteristics of phenomena) does not arise.
Commentary: This second section clarifies the absence of fixed entities. It begins by encouraging knowledge and vision, then concludes. This is the beginning. It means that when a person who has generated the aspiration [for enlightenment] realizes tathātā (suchness, the true nature of things), they do not see the characteristics of the dharmas they are attached to, which is called correct wisdom. Asaṅga (an Indian Buddhist philosopher) said: 'For those who generate bodhicitta (the mind of enlightenment), what kind of person is shown to be without discrimination? Regarding all dharmas, what dharmas are not discriminated against? 'One should know and see in this way' shows that with increased intention and increased wisdom, one knows, sees, and understands in the absence of discrimination. Among these, if wisdom relies on śamatha (calm abiding), it is called knowing; if it relies on vipaśyanā (insight meditation), it is called seeing. These two rely on samādhi (meditative absorption), so understanding is free. Understanding internally grasps at images. This is called understanding. Knowing and seeing are actually one. Non-discriminating wisdom corresponds to the mind. The current distinction based on reliance on calm abiding and insight meditation is based on the preliminary practices. It means that before, the arising of wisdom due to the desire to cultivate calm abiding is called knowing. The arising of wisdom due to the desire to cultivate insight meditation is called seeing.
Subhūti (a disciple of the Buddha): 'What is called dharma-lakṣaṇa (characteristics of phenomena), the Tathāgata (the Thus-Gone One, an epithet of the Buddha) said is not dharma-lakṣaṇa,' that is called dharma-lakṣaṇa.
Commentary: This is the conclusion. What is called dharma-lakṣaṇa refers to the provisional dharma-lakṣaṇa. 'Is not dharma-lakṣaṇa' means it is not the dharma-lakṣaṇa that is actually clung to.
Subhūti (a disciple of the Buddha): 'If someone were to fill countless asaṃkhya (incalculable) worlds with the seven treasures and give them away in generosity, and if a good man or good woman generates bodhicitta (the mind of enlightenment) and upholds, recites, and explains even four lines of verse from this sutra to others,' their merit would surpass that.
Commentary: Vasubandhu (an Indian Buddhist philosopher) said: This is the fourth text in the fourth section. It begins with a comparison of merit, then clarifies speaking without attachment to characteristics. This is the beginning. It means that the dharmakāya (the body of the Dharma, the ultimate nature of the Buddha) does not receive merit, but the nirmāṇakāya's (the emanation body of the Buddha) merit is inexhaustible. Because the nirmāṇakāya's merit is inexhaustible, it can explain to others. Therefore, those who generate the aspiration for enlightenment uphold and explain to others. Their merit surpasses giving away the seven treasures.
How does one 'explain to others without taking hold of characteristics,' remaining unmoved like Suchness?
Commentary: This clarifies speaking without attachment to characteristics. It means that the nirmāṇakāya explains the Dharma without taking hold of characteristics.
相而說。已無分別執故不言我是化身等。是故得福多也。如如不動者。謂下一如字是真如。上一如字是比喻。謂化身說法之時不取有為相。猶如真如湛寂不動也。無著云。此段文下即是第六行凈住中第三為不染行住故。彼不染復有二種。一者說法不染。即上來所陳受持演說此經福勝七寶佈施也。謂有大利益故決定意應演說而無所染也。二者流轉不染。謂說九喻。此顯示不可言說故。不演說彼法有可說體。應如是演說。若異此者則為染說。以顛倒義故。又如是說時不求信敬等亦為無染說也。
何以故「一切有為法如夢幻泡影如露亦如電應作」如是觀。
述曰。世親云此釋展轉疑中大文第四也。謂有疑曰。若諸佛如來常為眾生說法。云何如來入涅槃。為破此疑故立九喻。如玄記說。無著云。此即第二為流轉不染故。
佛說是經「已長老須菩提及諸比丘比丘尼優婆塞優婆夷一切世間天人阿修羅聞佛所說皆大歡喜」信受奉行。
述曰。此第三大段喜悟修行分也。
金剛般若經贊述卷下終
【現代漢語翻譯】 現代漢語譯本： 相互對談。因為已經沒有分別執著，所以不說『我是化身』等等。因此得到的福報很多。『如如不動』，指的是後面的『如』字是真如（Tathata，事物的真實本性）。前面的『如』字是比喻。意思是化身說法的時候不執取有為相（conditioned phenomena，因緣和合而成的現象），就像真如那樣湛然寂靜不動。無著（Asanga，印度佛教瑜伽行派創始人之一）說，這段文字下面就是第六行凈住中的第三個『為不染行住』。這個『不染』又有兩種：一是說法不染，就是上面所說的受持演說此經的福報勝過用七寶佈施。因為有大利益，所以下定決心應該演說而無所染著。二是流轉不染，就是說九個比喻。這顯示了不可言說，所以不演說那個法有可說的實體。應該這樣演說。如果不是這樣，那就是染著地說法，因為是顛倒的意義。又像這樣說法的時候不求信敬等等，也是無染著地說法。
『何以故，一切有為法如夢幻泡影，如露亦如電，應作如是觀。』
述曰：世親（Vasubandhu，印度佛教瑜伽行派論師，無著的弟弟）說，這是解釋輾轉疑問中的第四大段。意思是有人懷疑說：如果諸佛如來常常為眾生說法，那麼如來怎麼會入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）呢？爲了破除這個疑問，所以立了九個比喻。如玄記所說。無著說，這就是第二個『為流轉不染』。
佛說這部經完畢，長老須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）以及諸比丘（bhiksu，出家男子）、比丘尼（bhiksuni，出家女子）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）以及一切世間的天人（deva，天神）阿修羅（asura，一種神道生物）聽了佛所說，都非常歡喜，信受奉行。
述曰：這是第三大段，喜悟修行分。
《金剛般若經贊述》卷下終
【English Translation】 English version: Speaking to each other. Because there is no more clinging to distinctions, it is not said, 'I am an incarnation,' etc. Therefore, much merit is obtained. 'As it is, without moving' means that the latter 'as' refers to Tathata (the true nature of things). The former 'as' is a metaphor. It means that when the incarnation preaches the Dharma, it does not grasp at conditioned phenomena, just like Tathata, which is still and unmoving. Asanga (one of the founders of the Yogacara school of Indian Buddhism) said, the text below this section is the third of the sixth dwelling, 'for the dwelling of non-attachment.' This 'non-attachment' is of two kinds: first, preaching without attachment, which is the merit of receiving, upholding, and expounding this sutra, which surpasses the giving of the seven treasures mentioned above. Because there is great benefit, one should be determined to expound it without any attachment. Second, non-attachment in circulation, which is the saying of the nine metaphors. This shows that it cannot be spoken, so it does not expound that the Dharma has a speakable entity. It should be expounded in this way. If it is not, then it is preaching with attachment, because it is a reversed meaning. Also, like this, when preaching, not seeking faith and respect, etc., is also preaching without attachment.
'Why? All conditioned dharmas are like dreams, illusions, bubbles, shadows, like dew and lightning; thus should you contemplate them.'
Commentary: Vasubandhu (an Indian Buddhist Yogacara master, Asanga's brother) said that this is the fourth major section in explaining the doubts that arise one after another. It means that someone doubts and says: If all Buddhas and Tathagatas are constantly preaching the Dharma to sentient beings, then how can the Tathagata enter Nirvana (the state of liberation from the cycle of birth and death)? In order to dispel this doubt, nine metaphors are established. As the Xuan Ji says. Asanga said that this is the second 'for non-attachment in circulation.'
The Buddha having finished speaking this Sutra, the Elder Subhuti (one of the Buddha's ten great disciples, known for being foremost in understanding emptiness), and the bhiksus (ordained monks), bhiksunis (ordained nuns), upasakas (lay male devotees), upasikas (lay female devotees), and all the devas (gods), asuras (a type of divine being) of the world, hearing what the Buddha had said, were all greatly pleased, and accepted it with faith and practiced it accordingly.
Commentary: This is the third major section, the part of joy, enlightenment, and practice.
End of the lower volume of the Commentary on the Diamond Prajna Sutra