T33n1701_金剛般若經疏論纂要
大正藏第 33 冊 No. 1701 金剛般若經疏論纂要
No. 1701 [cf. No. 235]
金剛般若經疏論纂要(並序上)
京大興福寺沙門宗密述
長水沙門子璇治定
鏡心本凈像色元空。夢識無初物境成有。由是惑業襲習報應綸輪。塵沙劫波莫之遏絕。故我滿凈覺者。現相人中先說生滅因緣。令悟苦集滅道。既除我執未達法空。欲盡病根方談般若。心境齊泯即是真心。垢凈雙亡一切清凈。三千瑞煥十六會。彰今之所傳即第九分。句偈隱略旨趣深微。慧徹三空檀含萬行。住一十八處密示階差。斷二十七疑潛通血脈。不先遣遣曷契如如。故雖策修始終無相。由斯教理皆密行果俱玄。致使口諷牛毛心通麟角。或配入名相著事乖宗。或但云一真望源迷派。其餘胸談臆注不足論矣。河沙珍寶三時身命喻所不及。豈徒然哉。且天親無著師補處尊。後學何疑或添或棄。故今所述不攻異端。疏是論文。乳非城內纂要名意及經題目。次下即釋無煩預云。
稽首牟尼大覺尊 能開般若三空句 發起流通諸上士 冥資所述契群機
將釋此經。未入文前懸敘義門。略開四段。第一辯教起因緣。第二明經宗體。第三分別處會。第四釋通文義。初中二。初總論諸
教。謂酬因酬請顯理度生也。若據佛本意。則唯為一大事因緣故出現於世。欲令眾生開佛知見等。后別顯此經五。一為對治我法二執故。由此二執起煩惱所知二障。由煩惱障障心心不解脫。造業受生輪轉五道。由所知障障慧慧不解脫。不了自心。不達諸法性相縱出三界亦滯二乘。不得成佛故名障也。二執若除二障隨斷。為除二執故說此經。二為遮斷種現二疑故。遮未起種子之疑。斷現起現行之疑。即經中答所問已。便躡跡節節斷疑。乃至經終二十七段。三為轉滅輕重二業故。轉重業令輕受。滅輕業令不受。因為顯示福慧二因故。佛成正覺未說般若之前。眾生由無妙慧。施等住相皆成有漏或滯二乘。故談般若顯示妙慧。為法身因。五度為應身因。若無般若。則施等五非波羅蜜。不名佛因。故須福慧二嚴方成兩足尊矣。五為發明真應二果故。未聞般若之前。但言色相是佛。不知應化唯真之影。不如實見真身應身。故此發明二果。令知由前二因證得。第二明經宗體二。初宗。統論佛教因緣為宗。別顯此經。則實相般若觀照般若不一不二。以為其宗。以即理之智觀照諸相故。如金剛能斷一切。即智之理是為實相故。如金剛堅牢難壞。萬行之中一一不得昧此。是故合之以為經宗二體。文字般若即是經體。文字即含聲名句文。文字
【現代漢語翻譯】 教，指的是酬報因果、酬謝邀請，從而彰顯真理、度化眾生。如果依據佛陀的本意，那麼佛陀僅僅是爲了一個重大因緣才出現於世，那就是爲了讓眾生開啟佛的知見等等。後面特別闡明此經的五種作用： 一、爲了對治我執和法執這兩種執著。由於這兩種執著，產生了煩惱障和所知障這兩種障礙。由於煩惱障，障礙了心，使心不得解脫，從而造業受生，在五道中輪迴。由於所知障，障礙了智慧，使智慧不得解脫，不能明瞭自心，不能通達諸法的體性和現象，即使跳出三界，也滯留在二乘境界，不能成就佛果，所以稱為障礙。如果去除我執和法執這兩種執著，那麼煩惱障和所知障這兩種障礙也隨之斷除。爲了去除這兩種執著，所以宣說此經。 二、爲了遮斷種子和現行這兩種疑惑。遮止未生起的種子之疑，斷除現已生起的現行之疑。也就是在經文中回答所提出的問題之後，便順著問題的線索，一節一節地斷除疑惑，直到經文結束，共有二十七段。 三、爲了轉變和消滅輕重兩種業力。將重業轉變為輕受，消滅輕業使之不受報。因為要顯示福德和智慧這兩種成佛的因。 四、因為要顯示福慧二因故。佛陀成就正覺之後，在未宣說般若之前，眾生由於沒有妙慧，佈施等行為執著于表相，都成為有漏之業，或者滯留在二乘境界。所以宣講般若，顯示妙慧，作為法身之因，以五度作為應身之因。如果沒有般若，那麼佈施等五度就不是波羅蜜，不能稱為成佛之因。所以必須福慧雙修，才能成就福慧兩足尊。 五、爲了闡明真身和應身這兩種果報。在未聽聞般若之前，人們只說色相是佛，不知道應化之身只是真身之影，不能如實地見到真身和應身。所以在此闡明真身和應身這兩種果報，使人們知道這兩種果報是由前面的兩種因所證得的。 第二，闡明經的宗旨和體性。首先說宗旨。總的來說，佛教以因緣為宗旨。特別闡明此經，則以實相般若（Reality Prajna）、觀照般若（Contemplation Prajna）不一不二，作為它的宗旨。因為用即理之智來觀照諸相。如同金剛能斷一切，即是智慧之理，是為實相。如同金剛堅牢難壞。萬行之中，每一行都不能昧於此理。所以將它們合起來作為經的宗旨。 二體，文字般若（Verbal Prajna）即是經的體性。文字包含聲、名、句、文。文字
【English Translation】 『Teaching』 refers to rewarding causes and responding to invitations, thereby revealing truth and delivering sentient beings. According to the Buddha's original intention, the Buddha appeared in the world solely for a great cause and condition, which is to enable sentient beings to open up the Buddha's knowledge and vision, etc. Later, this sutra's five functions are specifically clarified: 1. To counteract the two attachments of self-attachment and dharma-attachment. Due to these two attachments, the two obstacles of affliction-obstacle and knowledge-obstacle arise. Due to the affliction-obstacle, the mind is obstructed and cannot be liberated, thus creating karma and being reborn, and revolving in the five paths. Due to the knowledge-obstacle, wisdom is obstructed and cannot be liberated, unable to understand one's own mind, unable to comprehend the nature and phenomena of all dharmas, even if one transcends the Three Realms, one is still stuck in the Two Vehicles, unable to achieve Buddhahood, hence it is called an obstacle. If these two attachments are removed, then these two obstacles of affliction-obstacle and knowledge-obstacle will be eliminated accordingly. To remove these two attachments, this sutra is taught. 2. To prevent and cut off the two doubts of seed and manifestation. To prevent the doubt of seeds that have not yet arisen, and to cut off the doubt of manifestations that have already arisen. That is, after answering the questions raised in the sutra, follow the clues of the questions, section by section, to cut off doubts, until the end of the sutra, there are twenty-seven sections in total. 3. To transform and eliminate the two karmic forces of light and heavy. To transform heavy karma into light suffering, and to eliminate light karma so that it is not received. Because it is necessary to show the two causes of merit and wisdom for attaining Buddhahood. 4. Because it is necessary to show the two causes of merit and wisdom. After the Buddha attained perfect enlightenment, before expounding Prajna, sentient beings, due to the lack of wonderful wisdom, giving and other behaviors are attached to appearances, and all become contaminated karma, or are stuck in the Two Vehicles. Therefore, expounding Prajna shows wonderful wisdom as the cause of the Dharmakaya (Dharmakaya), and the Five Perfections as the cause of the Response Body (Nirmanakaya). Without Prajna, then the Five Perfections such as giving are not Paramitas, and cannot be called the cause of Buddhahood. Therefore, both merit and wisdom must be cultivated in order to achieve the Two-Footed Venerable. 5. To clarify the two fruits of the True Body and the Response Body. Before hearing Prajna, people only say that form is the Buddha, and do not know that the Response Body is only a shadow of the True Body, and cannot truly see the True Body and the Response Body. Therefore, here, the two fruits of the True Body and the Response Body are clarified, so that people know that these two fruits are attained by the previous two causes. Secondly, clarify the purpose and nature of the sutra. First, the purpose. Generally speaking, Buddhism takes cause and condition as its purpose. Specifically clarifying this sutra, it takes Reality Prajna (實相般若), Contemplation Prajna (觀照般若) as neither one nor two, as its purpose. Because the wisdom of principle is used to contemplate all phenomena. Just as the Vajra can cut off everything, that is the principle of wisdom, which is Reality Prajna. Just like the Vajra is strong and difficult to destroy. Among all practices, each practice must not be ignorant of this principle. Therefore, they are combined as the purpose of the sutra. The second substance, Verbal Prajna (文字般若) is the substance of the sutra. Words include sound, name, sentence, and text. Words
性空即是般若。無別文字之體故。皆含攝理無不盡統為教體。第三分別處會二。初總明。佛說大部處會六百卷文。四處十六會說。一王舍城鷲峰山七會。山中四會。山頂三會。二給孤獨園七會。三他化天宮摩尼寶藏殿一會。四王舍城竹林園白鷺池側一會。此經則第二處第九會。第五百七十七卷。后別明傳譯。此卷時主前後六譯。一後秦羅什。二後魏菩提流支。三陳朝真諦。四隋朝笈多。五唐初玄奘。六大周義凈。上六人皆三藏。今所傳者即羅什。弘始四年于長安草堂寺所譯。天竺有無著菩薩。入日光定上升兜率。親詣彌勒稟受八十行偈。又將此偈轉授天親。天親作長行解釋成三卷。論約斷疑執以釋。無著又造兩卷論。約顯行位以釋。今科經唯約天親釋義。即兼無著。亦傍求餘論。採集諸疏題云纂要。其在茲焉。第四釋通文義二。初解題目。
金剛般若波羅蜜經 金剛者。梵云跋折羅。力士所執之杵是此寶也。金中最剛故名金剛。帝釋有之。薄福者難見。極堅極利喻般若焉。無物可能壞之。而能碎壞萬物。涅槃經云。譬如金剛無能壞者。而能碎壞一切諸物。無著云。金剛難壞。又云。金剛能斷又云。金剛者細牢故。細者智因故。牢者不可壞故。皆以堅喻般若體。利喻般若用。又真諦記說六種金剛。一青色能消災厄
【現代漢語翻譯】 現代漢語譯本：性空就是般若（prajna，智慧）。因為沒有其他文字的本體，所以都包含攝一切理，沒有不統攝的，作為教法的本體。第三部分是分別處會，分為兩部分。首先是總的說明。佛說的大部經典，處會有六百卷之多，在四個地方，十六個法會上宣說。一是王舍城（Rajagrha）鷲峰山（Gridhrakuta）七會。山中有四會，山頂有三會。二是給孤獨園（Jetavana Vihara）七會。三是他化自在天宮（Paranirmitavasavartin）摩尼寶藏殿一會。四是王舍城竹林園（Veluvana）白鷺池側一會。這部經是第二個地方的第九會，在第五百七十七卷。後面是分別說明傳譯。這一卷經在不同時期有六次翻譯。一是後秦鳩摩羅什（Kumarajiva）。二是後魏菩提流支（Bodhiruci）。三是陳朝真諦（Paramartha）。四是隋朝笈多（Gupta）。五是唐初玄奘（Xuanzang）。六是大周義凈（Yijing）。以上六人都是三藏法師。現在流傳的是鳩摩羅什翻譯的。弘始四年在長安草堂寺翻譯。在天竺（India）有無著（Asanga）菩薩，進入日光定，上升到兜率天（Tushita Heaven），親自到彌勒（Maitreya）那裡接受八十行偈頌。又將這個偈頌轉授給天親（Vasubandhu）。天親作長行解釋，成為三卷的論。論主要通過斷除疑惑和執著來解釋。無著又造了兩卷論，主要通過顯現行位來解釋。現在科經只根據天親的解釋，也兼顧無著的觀點，也參考其他論著，收集各種疏解，題為《纂要》。大概情況就是這樣。第四部分是解釋經文的意義，分為兩部分。首先是解釋題目。
《金剛般若波羅蜜經》。金剛（vajra）是梵語跋折羅（vajra）的音譯。是力士所執的杵，是珍貴的寶物。在金屬中最堅硬，所以叫金剛。帝釋天（Indra）擁有它，福薄的人難以見到。極其堅硬極其鋒利，比喻般若。沒有東西可以破壞它，而它能摧毀一切東西。《涅槃經》說，譬如金剛，沒有東西能破壞它，而它能摧毀一切東西。無著說，金剛難以破壞。又說，金剛能斷。又說，金剛是細緻而牢固的。細緻是因為它是智慧的因，牢固是因為它不可破壞。都用堅硬來比喻般若的本體，用鋒利來比喻般若的作用。真諦的記錄中說了六種金剛。一是青色金剛，能消除災厄。
【English Translation】 English version: Emptiness of nature is prajna (wisdom). Because there is no separate entity of words, it encompasses all principles, without exception, as the essence of the teachings. The third part is distinguishing the locations and assemblies, divided into two sections. First, a general explanation. The Buddha spoke the great collection of scriptures, with locations and assemblies totaling six hundred volumes, spoken in four locations and sixteen assemblies. One is Rajagrha (王舍城) on Gridhrakuta Mountain (鷲峰山), with seven assemblies. Four assemblies were in the mountain, and three on the mountain peak. Two is Jetavana Vihara (給孤獨園), with seven assemblies. Three is Paranirmitavasavartin Heaven (他化自在天宮) in the Mani Treasure Palace, with one assembly. Four is Rajagrha in Veluvana (竹林園), beside the White Heron Pond, with one assembly. This sutra is the ninth assembly in the second location, in the five hundred and seventy-seventh volume. Following that is a separate explanation of the transmission and translation. This volume has had six translations at different times. One is Kumarajiva (鳩摩羅什) of the Later Qin dynasty. Two is Bodhiruci (菩提流支) of the Later Wei dynasty. Three is Paramartha (真諦) of the Chen dynasty. Four is Gupta (笈多) of the Sui dynasty. Five is Xuanzang (玄奘) of the early Tang dynasty. Six is Ijing (義凈) of the Great Zhou dynasty. All six of these individuals were Tripitaka masters. The one currently circulating is the translation by Kumarajiva. It was translated in the fourth year of the Hongshi era at the Caotang Temple in Chang'an. In India (天竺) there was the Bodhisattva Asanga (無著), who entered the Sunlight Samadhi and ascended to Tushita Heaven (兜率天), personally receiving eighty lines of verses from Maitreya (彌勒). He then transmitted these verses to Vasubandhu (天親). Vasubandhu wrote a commentary in prose, forming a three-volume treatise. The treatise mainly explains by resolving doubts and attachments. Asanga also composed a two-volume treatise, mainly explaining by revealing the stages of practice. The current classification of the sutra is based solely on Vasubandhu's explanation, while also considering Asanga's views, and consulting other treatises, collecting various commentaries, titled 'Essentials'. This is the general situation. The fourth part is explaining the meaning of the text, divided into two sections. First, explaining the title.
'The Diamond Sutra' (金剛般若波羅蜜經). Vajra (金剛) is the transliteration of the Sanskrit word 'vajra' (跋折羅). It is the club held by a strongman, a precious treasure. It is the hardest among metals, hence the name 'vajra'. Indra (帝釋天) possesses it, and those with little merit find it difficult to see. It is extremely hard and extremely sharp, symbolizing prajna. Nothing can destroy it, but it can destroy everything. The Nirvana Sutra says, 'Like a vajra, nothing can destroy it, but it can destroy all things.' Asanga says, 'The vajra is difficult to destroy.' He also says, 'The vajra can cut.' He also says, 'The vajra is fine and firm.' Fine because it is the cause of wisdom, and firm because it is indestructible. Both use hardness to symbolize the essence of prajna, and sharpness to symbolize the function of prajna. The records of Paramartha mention six types of vajra. One is the blue vajra, which can eliminate disasters.
。喻般若能除業障。二黃色隨人所須。喻無漏功德。三赤色對日出火。慧對本覺出無生智火。四白色能清濁水。般若能清疑濁。五空色令人空中行坐。慧破法執住真空理。六碧色能消諸毒。慧除三毒。傍兼可矣。非堅利之本喻。般若正翻云慧。即照五蘊空相應本覺之慧是也。若約學者從淺至深言之。則攝聞思修三慧總為般若。故無著云。能斷者。般若波羅蜜中聞思修所斷。如金剛斷處而斷故。又云。細者智因故者。智因即慧也。依智度論。因位名般若果位名智。則聞思修皆名為細。細妙之慧佛智之因矣。般若能斷故在因位。佛果無斷轉受智名。若依大品經。若字通智慧二義。故智與慧名義少殊體性無別。波羅蜜者。此云彼岸到。應云到彼岸。謂離生死此岸。度煩惱中流。到涅槃彼岸涅槃此云圓寂亦云滅度。一切眾生即寂滅相。不復更滅。但以迷倒妄見生死。名在此岸。若悟生死本空。元來圓寂名到彼岸。若兼般若迴文。應云到彼岸慧經者梵音修多羅。義翻為契經。契者詮表義理契合人心。即契理契機也。經者。佛地論云。能貫能攝故名為經。以佛聖教貫穿所應說義攝持所化生故。后釋經文準常三分。初序分。二正宗分。三流通分。初文二。初證信序二發起序○今初證信序。
如是我聞。一時佛在舍衛國祇樹給孤
【現代漢語翻譯】 現代漢語譯本： 喻示般若能消除業障。二、黃色隨應人們的需求而出現，比喻無漏功德。三、赤色對應日出之火，智慧對應本覺生出無生之智火。四、白色能澄清渾濁的水，般若能消除疑惑。五、空色令人能在空中行走坐臥，智慧破除對法的執著，安住于真空之理。六、碧色能消除各種毒素，智慧能去除貪嗔癡三毒。這些旁敲側擊的譬喻都可以。但這些並非堅固銳利的根本比喻。般若的正確翻譯是智慧，即照見五蘊皆空的相應本覺之智慧。如果從學者的角度，由淺入深來說，那麼聞、思、修三慧都可歸納為般若。所以無著菩薩說：『能斷除煩惱的是般若波羅蜜，通過聞、思、修所斷除的煩惱，就像金剛一樣斬斷。』又說：『細微的是智慧的因。』智慧的因就是慧。依據《智度論》，因位時稱為般若，果位時稱為智。那麼聞、思、修都可以稱為細微，是細妙的智慧，是佛智的因。般若因為能斷除煩惱，所以在因位。佛果沒有斷除，轉而接受智的名號。如果依據《大品經》，若字貫通智慧二義，所以智與慧名義略有不同，但體性沒有差別。波羅蜜，這裡翻譯為到彼岸，應該說成到達彼岸。意思是離開生死的此岸，度過煩惱的中流，到達涅槃的彼岸。涅槃，這裡翻譯為圓寂，也翻譯為滅度。一切眾生本來就是寂滅之相，不再有其他的滅。只是因為迷惑顛倒，妄見生死，才稱作在此岸。如果領悟到生死本空，本來就是圓寂，就叫做到達彼岸。如果加上般若迴文，應該說成到達彼岸慧。經，梵語是修多羅（Sutra），翻譯為契經。契，意思是詮釋的義理契合人心，即契理契機。經，在《佛地論》中說：『能貫穿、能攝持，所以稱為經。』因為佛的聖教貫穿所應說的義理，攝持所要教化的眾生。後面解釋經文，按照通常的三分法。初序分，二正宗分，三流通分。初文分為二，初證信序，二發起序。現在開始是證信序。 如是我聞。一時，佛在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）。
【English Translation】 English version: It is a metaphor that Prajna (wisdom) can eliminate karmic obstacles. Second, yellow appears according to people's needs, which is a metaphor for Anasrava (unleaked) merits. Third, red corresponds to the fire of the rising sun, and wisdom corresponds to the original enlightenment giving rise to the fire of non-origination wisdom. Fourth, white can purify turbid water, and Prajna can clear doubts. Fifth, empty color allows people to walk and sit in the air, and wisdom breaks the attachment to Dharma, dwelling in the principle of true emptiness. Sixth, azure can eliminate all poisons, and wisdom can remove the three poisons of greed, anger, and ignorance. These tangential metaphors are all acceptable. However, these are not fundamental metaphors of firmness and sharpness. The correct translation of Prajna is wisdom, which is the wisdom of corresponding original enlightenment that illuminates the emptiness of the five aggregates. If we speak from the perspective of a scholar, from shallow to deep, then the three wisdoms of hearing, thinking, and cultivation can all be summarized as Prajna. Therefore, Asanga Bodhisattva said: 'What can cut off afflictions is Prajnaparamita (perfection of wisdom), which cuts off afflictions through hearing, thinking, and cultivation, just like a diamond.' He also said: 'Subtle is the cause of wisdom.' The cause of wisdom is intelligence. According to the Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom), it is called Prajna in the causal stage and wisdom in the fruition stage. Then hearing, thinking, and cultivation can all be called subtle, which is subtle wisdom, the cause of Buddha's wisdom. Because Prajna can cut off afflictions, it is in the causal stage. The Buddha's fruit has no cutting off, but instead receives the name of wisdom. If according to the Mahaprajnaparamita Sutra, the word 'wisdom' encompasses the two meanings of wisdom and intelligence, so the names and meanings of wisdom and intelligence are slightly different, but the essence is no different. Paramita, here translated as 'to the other shore', should be said as 'reaching the other shore'. It means leaving the shore of birth and death, crossing the middle stream of afflictions, and reaching the other shore of Nirvana (extinction). Nirvana, here translated as 'perfect stillness', is also translated as 'extinction'. All sentient beings are originally in the state of perfect stillness, and there is no other extinction. It is only because of delusion and inverted views, falsely seeing birth and death, that it is called being on this shore. If one realizes that birth and death are fundamentally empty, and are originally perfect stillness, it is called reaching the other shore. If we add the Prajna palindrome, it should be said as 'reaching the other shore wisdom'. Sutra, in Sanskrit is Sutra, translated as 'matching scripture'. 'Matching' means that the meaning of the interpretation matches people's hearts, that is, matching the principle and matching the opportunity. Sutra, in the Buddhabhumi Sutra (Discourse on the Buddha-land) it says: 'It can penetrate and hold, so it is called Sutra.' Because the Buddha's holy teachings penetrate the meaning that should be spoken, and hold the sentient beings to be taught. Later, the explanation of the scriptures follows the usual three divisions. First, the introduction section, second, the main section, and third, the circulation section. The first text is divided into two, first the introduction of faith, and second, the initiation section. Now begins the introduction of faith. Thus have I heard. At one time, the Buddha was in the Jeta Grove (Jetavana) at Anathapindika's monastery (Anathapindika-arama) in Sravasti (Savatthi).
獨園。與大比丘眾千二百五十人俱 釋此分三。一明建立之因。則佛臨滅度。阿難請問四事。佛一一答。我滅度后。一依四念處住。二以戒為師。三默擯惡性比丘。四一切經初。皆云如是我聞一時佛在某處與某眾若干等。二明建立之意。意有三焉。一斷疑故。謂結集時阿難升座。欲宣佛法。感得自身相好如佛。眾起三疑。一疑佛重起說法。二疑他方佛來。三疑阿難成佛。故說此言三疑頓斷。二息諍故。若不推從佛聞。言自製作則諍論起。三異邪故。不同外道經初云阿憂等。三正釋文義。具六成就。謂信聞時主處眾。六緣不具教則不興。必須具六故云成就。一信若兼我聞合釋。則指法之辭也。如是之法我從佛聞。單釋如是者。智度論云。信成就也。佛法大海信為能入智為能度。信者言是事如是。不信者言是事不如是。又聖人說法但為顯如。唯如為是故稱如是。又有無不二為如如。非有無為是。二聞我即阿難五蘊假者。聞謂耳根發識。廢別從總故云我聞。阿難所不聞二十年前之經。有云如來重說。有云得深三昧總領。若推本而言。即阿難是大權菩薩。何法不通三時師資合會說聽究竟。故言一時。諸方時分延促不同。故但言一。又說法領法之時。心境泯理智融。凡聖如始本會。此諸二法皆一之時。四主。具云佛陀。此云覺者
【現代漢語翻譯】 現代漢語譯本 獨園。與大比丘眾一千二百五十人在一起。 解釋這段經文分為三部分。第一部分說明建立的因由：佛陀臨近涅槃時，阿難（Ananda，佛陀十大弟子之一，以記憶力強著稱）請問了四件事，佛陀一一作答。我涅槃后，一要依四念處（Four foundations of mindfulness）安住，二要以戒律為師，三要默擯惡性比丘，四是一切佛經的開頭，都要說『如是我聞，一時佛在某處與某眾若干等』。 第二部分說明建立的意義，意義有三點：一是斷除疑惑。在結集佛經時，阿難升座，想要宣講佛法，感得自身相貌與佛陀一樣，大眾產生三種疑惑：一是疑惑佛陀重新起來說法，二是疑惑他方佛前來，三是疑惑阿難成佛。所以說這句話，三種疑惑立刻斷除。二是止息爭論。如果不推崇是從佛陀那裡聽來的，而是說自己製作的，那麼爭論就會產生。三是區別于邪說。不同於外道經典開頭說『阿憂』等。 第三部分正式解釋經文的含義，具備六種成就，即信、聞、時、主、處、眾。這六種因緣不具備，佛法教義就不會興盛，必須具備這六種因緣，所以說是成就。一是『信』，如果與『我聞』合併解釋，那麼是指法的言辭。『如是』的法，我從佛陀那裡聽聞。單獨解釋『如是』，智度論（Mahaprajnaparamita-sastra）說，是信成就。佛法如大海，信是能夠進入的，智慧是能夠度過的。相信的人說這件事是這樣的，不相信的人說這件事不是這樣的。而且聖人說法只是爲了顯示『如』，只有『如』才是正確的，所以稱為『如是』。又有『有』與『無』不二，才是『如如』，既非『有』也非『無』，才是『是』。二是『聞』，『我』就是阿難，五蘊（Skandha，構成人身的五種要素）假合之身。『聞』是指耳根發識。捨棄個別而從總體，所以說『我聞』。阿難沒有聽聞的二十年前的經典，有人說是如來重新說的，有人說是得到甚深三昧（Samadhi，精神高度集中狀態）總領。如果推究根本而言，阿難就是大權菩薩（Mahasattva， महानसत्त्व，偉大的聖人），什麼法不通達？三時師資合會，說法聽法究竟，所以說『一時』。各方時分長短不同，所以只說『一』。而且說法領法之時，心境泯滅，理智融合，凡聖如初，本會，這些二法都是『一』之時。四是『主』，完整地說就是佛陀（Buddha），意思是覺者（The awakened one）。
【English Translation】 English version In the Jeta Grove. Together with a great Bhikshu (भिक्षु，Buddhist monk) assembly of one thousand two hundred and fifty. Explaining this passage is divided into three parts. The first part explains the cause of establishment: When the Buddha was approaching Nirvana (निर्वाण，Enlightenment), Ananda (आनन्द，One of the ten principal disciples of the Buddha) asked four questions, and the Buddha answered them one by one. After my Nirvana, firstly, one should dwell in the Four Foundations of Mindfulness (चत्वारि स्मृतिउपस्थानानि), secondly, take the precepts as the teacher, thirdly, silently exclude monks with evil nature, and fourthly, at the beginning of all Sutras (सूत्र，Canonical scriptures), it should be said 'Thus have I heard, at one time the Buddha was in a certain place with a certain assembly of so many, etc.' The second part explains the meaning of establishment, which has three points: Firstly, to eliminate doubts. During the compilation of the Sutras, when Ananda ascended the seat, wanting to proclaim the Dharma (धर्म，The teachings of the Buddha), he sensed that his own appearance was the same as the Buddha's, and the assembly had three doubts: Firstly, they doubted that the Buddha had risen again to preach the Dharma, secondly, they doubted that a Buddha from another realm had come, and thirdly, they doubted that Ananda had become a Buddha. Therefore, saying this sentence immediately eliminates the three doubts. Secondly, to stop disputes. If one does not promote what was heard from the Buddha, but says that it was made by oneself, then disputes will arise. Thirdly, to distinguish from heresies. Different from the beginning of non-Buddhist scriptures saying 'Ayou' etc. The third part formally explains the meaning of the text, possessing six accomplishments, namely faith, hearing, time, host, place, and assembly. If these six conditions are not met, the Buddha's teachings will not flourish, and these six conditions must be met, so it is called accomplishment. Firstly, 'faith', if combined with 'Thus have I heard' for explanation, then it refers to the words of the Dharma. 'Thus' is the Dharma that I heard from the Buddha. Explaining 'Thus' alone, the Mahaprajnaparamita-sastra (महाप्रज्ञापारमिताशास्त्र，Great Treatise on the Perfection of Wisdom) says that it is the accomplishment of faith. The Buddha's Dharma is like a sea, faith is what can enter, and wisdom is what can cross over. Those who believe say that this matter is like this, and those who do not believe say that this matter is not like this. Moreover, the sages preach the Dharma only to reveal 'Thus', and only 'Thus' is correct, so it is called 'Thus'. Furthermore, the non-duality of 'being' and 'non-being' is 'Thusness', neither 'being' nor 'non-being' is 'is'. Secondly, 'hearing', 'I' is Ananda, the false body of the five Skandhas (स्कन्ध，The five aggregates that constitute a person). 'Hearing' refers to the ear root generating consciousness. Abandoning the individual and following the whole, so it is said 'Thus have I heard'. The Sutras that Ananda did not hear twenty years ago, some say that the Tathagata (तथागत，The Buddha) re-said them, and some say that he obtained deep Samadhi (समाधि，A state of meditative consciousness) to grasp them all. If one investigates the root, Ananda is the Mahasattva (महासत्त्व，A great being), what Dharma is not understood? The teachers and disciples of the three times gather together, the preaching and listening to the Dharma are complete, so it is said 'at one time'. The time divisions of each direction are different in length, so it is only said 'one'. Moreover, at the time of preaching and receiving the Dharma, the mind and environment disappear, reason and wisdom merge, the ordinary and the holy are like the beginning, the original meeting, these two Dharmas are all at 'one' time. Fourthly, 'host', fully speaking it is Buddha (बुद्ध，The awakened one), meaning the awakened one.
。起信云。所言覺義者。謂心體離念。離念相者等虛空界。即是如來平等法身。則以無念名之為佛。然覺有三義。一自覺。覺知自心本無生滅。二覺他。覺一切法無不是如。三覺滿二覺理圓稱之為滿。故知有念則不名覺。起信云。一切眾生不名為覺。以無始來念念相續未曾離念。又云。若有眾生能觀無念者。則為向佛智故。五處。舍衛此云聞物。謂具足欲塵財寶多聞解脫等。遠聞諸國故。義凈譯云名稱大城。祇樹等者。即祇陀太子所施之樹。給孤長者所買之園。祇陀此云戰勝。波斯匿王太子也。生時王與外國戰勝。因以為名。梵語須達此云善施。給孤獨即是善施也。又亦常行施故。西國呼寺。為僧伽藍此云眾園。六眾。與者。並也。及也。大者名高德著。比丘梵語此含三義。故存梵不譯。一怖魔。二乞士。三凈戒。眾者理和事和。千二百五十者。佛初成道度憍陳如等五人。次度迦葉三兄弟。兼徒總一千。次度舍利弗目蓮。各兼徒一百。次度耶舍長者子等五十人。經舉大數故減五人。此常隨眾故偏列數。非無餘眾未隱顯耳。俱者一時一處。二發起序者。謂乞食威儀離於邪命是為持戒。戒能資定定能發慧。故以戒定發起般若正宗△文二初戒。
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 分七
【現代漢語翻譯】 現代漢語譯本： 《起信論》說：『所說的覺悟的意義，是指心體遠離念頭。遠離念頭的狀態等同於虛空界，這就是如來平等法身。』因此以無念稱之為佛。然而覺悟有三種意義：一是自覺，覺知自心本來沒有生滅；二是覺他，覺悟一切法沒有不是如如不動的；三是覺滿，自覺和覺他兩種覺悟達到圓滿，就稱為覺滿。所以知道有念就不能稱為覺悟。《起信論》說：『一切眾生不稱為覺悟，因為從無始以來念念相續，未曾離開過念頭。』又說：『如果有眾生能夠觀照無念，那就是趨向佛的智慧。』 五處（Pañcavarga）：舍衛（Śrāvastī），這裡翻譯為『聞物』，意思是具足欲塵、財寶、多聞、解脫等，遠近聞名于各國。義凈（Yijing）翻譯為『名稱大城』。祇樹（Jetavana）等，是指祇陀（Jetā，戰勝，波斯匿王（Prasenajit）太子）太子所施捨的樹，給孤長者（Anāthapiṇḍada，善施）所買的園。梵語須達（Sudatta）翻譯為『善施』，給孤獨就是善施的意思，又因為他經常行佈施。西國稱寺廟為僧伽藍（Saṃghārāma），這裡翻譯為『眾園』。 六眾：『與』，是並也，及也。『大』，是名聲高德行顯著。比丘（Bhikṣu），梵語，包含三種意義，所以保留梵語不翻譯：一、怖魔（bhaya-mara，使魔恐懼）；二、乞士（bhikṣaka，乞食者）；三、凈戒（śīla-viśuddhi，持守清凈戒律）。『眾』，是理性和合，事務和合。千二百五十（Tathāgata-arhat-samyak-saṃbuddha）人，是佛陀最初成道時度化憍陳如（Kauṇḍinya）等五人，其次度化迦葉（Kāśyapa）三兄弟，加上他們的徒弟總共一千人，其次度化舍利弗（Śāriputra）和目犍連（Maudgalyāyana），各自加上他們的徒弟一百人，其次度化耶舍（Yaśa）長者子等五十人。經文中列舉的是大概的數字，所以減少了五人。這些人是常隨眾，所以特別列出數字，並非沒有其餘的僧眾，只是沒有顯現出來罷了。『俱』，是一時一處。 二、發起序：所謂乞食的威儀，遠離邪命，這就是持戒。戒能資助禪定，禪定能啓發智慧，所以用戒定來發起般若的正宗。 △文二：初戒。 爾時，世尊（Bhagavān）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。分七。
【English Translation】 English version: The Śrīmālādevī Siṃhanāda Sūtra says: 'The so-called meaning of enlightenment refers to the mind-essence being free from thoughts. The state of being free from thoughts is equal to the realm of empty space, which is the Dharmakāya of the Tathāgata.' Therefore, non-thought is called Buddha. However, enlightenment has three meanings: first, self-enlightenment, realizing that one's own mind is originally without arising or ceasing; second, enlightening others, realizing that all dharmas are none other than Suchness; third, complete enlightenment, when both self-enlightenment and enlightening others reach perfection, it is called complete enlightenment. Therefore, it is known that having thoughts cannot be called enlightenment. The Śrīmālādevī Siṃhanāda Sūtra says: 'All sentient beings are not called enlightened because, from beginningless time, thoughts have continued uninterrupted, never leaving thoughts.' It also says: 'If there are sentient beings who can contemplate non-thought, then they are moving towards the wisdom of the Buddha.' The Five Places (Pañcavarga): Śrāvastī, here translated as 'hearing of things,' meaning it is complete with desires, wealth, learning, liberation, etc., and is famous in all countries near and far. Yijing translates it as 'Great City of Name.' Jetavana, etc., refers to the trees donated by Prince Jetā (victorious, son of King Prasenajit), and the garden bought by Anāthapiṇḍada (giver to the orphans and the poor, meaning 'giver of alms'). The Sanskrit word Sudatta is translated as 'good giver,' and Anāthapiṇḍada means 'good giver,' and also because he often practices giving. Western countries call temples Saṃghārāma, here translated as 'garden of the assembly.' The Six Assemblies: 'And' means together, and also. 'Great' means high reputation and prominent virtue. Bhikṣu, a Sanskrit word, contains three meanings, so the Sanskrit is retained without translation: 1. Terrifier of Mara (bhaya-mara); 2. Mendicant (bhikṣaka); 3. Pure Precepts (śīla-viśuddhi). 'Assembly' means harmony in principle and harmony in affairs. The one thousand two hundred and fifty (Tathāgata-arhat-samyak-saṃbuddha) people are the five people, including Kauṇḍinya, whom the Buddha first liberated when he attained enlightenment, then the three Kāśyapa brothers, plus their disciples, totaling one thousand, then Śāriputra and Maudgalyāyana, each with their disciples of one hundred, then the son of the elder Yaśa and fifty others. The scriptures list approximate numbers, so five people are reduced. These are the constant followers, so the numbers are specifically listed, not that there are no other monks, but they are not revealed. 'Together' means at the same time and in the same place. Two, the Introductory Preface: The dignified manner of begging for food, being free from wrong livelihood, this is upholding the precepts. Precepts can support concentration, and concentration can inspire wisdom, so precepts and concentration are used to initiate the orthodox tradition of Prajñā. △Text Two: First, the precepts. At that time, the World-Honored One (Bhagavān), at mealtime, put on his robes, held his bowl, entered the great city of Śrāvastī to beg for food, and after begging in order in the city, returned to his place. Divided into seven.
節釋。一化主。成實論說具上九號。為物欽重故曰世尊。天上人間共所尊故。二化時。食時辰時。當日初分求乞易得。不惱自他。乞已歸園正當巳時。如常齋法。三化儀。著僧伽梨衣。持四天王所獻缽。四化處。園在城東南五六里。自外之內為入。處廣人多曰大。五化事。佛為欲顯頭陀功德。令放逸者慚愧。以同事攝故自乞食。瓔珞女經說。化佛身如全段金剛。無生熟二藏。今所乞者利益他故。故凈名云。為不食故應受彼食。六化等。一由內證平等理。外不見貧富相。二心離貪慢慈。無偏利。三表威德。不懼惡象沽酒淫女等家。四息凡夫猜嫌。五破二乘分別。七化終。然已字義屬下句文連上句。飯食字義屬上句文連下句。若廣其文。令當句中備者。應云次第乞已還至本處飯食飯食訖收衣缽。佛若不食他福不滿。寶云經說。隨所乞得分為四分。一擬與同梵行。二擬施貧病乞人。三水陸眾生。四自食。十二頭陀經唯說三分除梵行。二定。
飯食訖收衣缽。洗足已敷座而坐 分三節釋。一併資緣。將欲入定須息攀緣。衣缽不收心有勞慮。故佛示現為后軌也。即收大衣著七條。二凈身業。阿含經說。佛行離地四指蓮華承足。今示現洗者。順世表法為后軌也。三正入定。敷座坐禪者。由身端故。心離沉掉故。魏譯云。如常
【現代漢語翻譯】 現代漢語譯本 節釋：一、化主（教化的主體）。《成實論》說佛具有以上九種尊號。因為被萬物敬重，所以稱為『世尊』（Bhagavan）。天上人間共同尊敬的緣故。 二、化時（教化的時間）。食時，辰時（上午七點到九點）。當日初分，容易求乞食物，不打擾自己和他人。乞食完畢回到園中，正好是巳時（上午九點到十一點），如通常的齋戒儀法。 三、化儀（教化的儀容）。穿著僧伽梨衣（saṃghāṭī，一種袈裟），拿著四天王所獻的缽（pātra，食器）。 四、化處（教化的處所）。園在城東南五六里處。從外到內為『入』。處所廣闊，人數眾多，稱為『大』。 五、化事（教化的事情）。佛爲了彰顯頭陀（dhūta，苦行）的功德，讓放逸的人感到慚愧，用共同的行為來攝受他們，所以親自乞食。《瓔珞女經》說，化佛的身軀如同完整的金剛（vajra），沒有生藏和熟藏（指消化系統）。現在乞食是爲了利益他人。所以《維摩詰經》說，『爲了不食的緣故，才應接受他們的食物』。 六、化等（教化的平等性）。一是因為內心證悟了平等的道理，外在不看重貧富的表象。二是內心遠離貪婪和傲慢，慈悲沒有偏頗。三是彰顯威德，不懼怕惡象、賣酒的妓女等人家。四是平息凡夫的猜疑和嫌隙。五是破除二乘（聲聞乘和緣覺乘）的區別。 七、化終（教化的結束）。『然已』二字的意義屬於下句，文義連線上句。『飯食』二字的意義屬於上句，文義連線下句。如果擴充套件文義，使當句中具備所有內容，應該說『次第乞食完畢，回到本處吃飯，吃飯完畢，收拾衣缽』。佛如果不食用，他人的福德就不圓滿。《寶云經》說，將乞食所得分為四份：一份準備給同修梵行的人，一份準備佈施給貧窮患病的人，一份給水陸眾生，一份自己食用。《十二頭陀經》只說了三分，去除了給同梵行的人的部分。 二、定（禪定）。 『飯食完畢，收拾衣缽，洗足完畢，鋪設座位而坐。』分為三節解釋：一、並資緣（準備資助修行的條件）。將要入定，必須停止攀緣外物。衣缽不收拾，心中會有勞慮。所以佛示現這些行為，作為後人的規範。即收拾大衣，穿上七條袈裟。 二、凈身業（清凈身業）。《阿含經》說，佛行走時，離地四指，有蓮花承托雙足。現在示現洗足，是順應世俗，也是表法，作為後人的規範。 三、正入定（正式進入禪定）。鋪設座位坐禪，因為身體端正，所以內心遠離昏沉和掉舉。魏譯本說，『如常』。
【English Translation】 English version Explanation of the Section: 1. The Transformation Master (the subject of teaching). The Satyasiddhi Shastra says that the Buddha possesses the above nine honorable titles. Because he is revered by all beings, he is called 'World Honored One' (Bhagavan). He is honored by both gods and humans. 2. The Transformation Time (the time of teaching). The time for meals, the chen time (7:00 AM to 9:00 AM). In the early part of the day, it is easy to beg for food without disturbing oneself or others. After begging for food, returning to the garden, it is exactly the si time (9:00 AM to 11:00 AM), according to the usual fasting ritual. 3. The Transformation Demeanor (the appearance of teaching). Wearing the saṃghāṭī robe (a type of kasaya), holding the pātra (food vessel) offered by the Four Heavenly Kings. 4. The Transformation Place (the location of teaching). The garden is located five or six li southeast of the city. 'Entering' refers to going from the outside to the inside. The place is vast, and the number of people is large, so it is called 'Great'. 5. The Transformation Matter (the matter of teaching). The Buddha wants to show the merits of dhūta (ascetic practices), to make the negligent feel ashamed, and to gather them with common actions, so he begs for food himself. The 瓔珞女經 says that the body of the transformed Buddha is like a complete vajra, without a raw or cooked store (referring to the digestive system). Now begging for food is for the benefit of others. Therefore, the Vimalakirti Sutra says, 'For the sake of not eating, one should accept their food'. 6. The Transformation Equality (the equality of teaching). First, because the inner mind has realized the principle of equality, the external does not value the appearance of poverty and wealth. Second, the mind is far from greed and arrogance, and compassion is without bias. Third, it shows majesty and virtue, not fearing evil elephants, wine-selling prostitutes, and other families. Fourth, it calms the suspicions and dislikes of ordinary people. Fifth, it breaks the distinctions of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). 7. The End of Transformation. The meaning of '然已' belongs to the following sentence, and the meaning of the text connects to the previous sentence. The meaning of '飯食' belongs to the previous sentence, and the meaning of the text connects to the following sentence. If the meaning of the text is expanded so that all the content is included in the sentence, it should be said, 'After begging for food in order, return to the original place to eat, after eating, put away the robes and bowl'. If the Buddha does not eat, the blessings of others will not be complete. The 寶云經 says that the food obtained from begging is divided into four parts: one part is prepared for those who practice brahmacarya together, one part is prepared to give to the poor and sick, one part is for aquatic and terrestrial beings, and one part is for oneself to eat. The Twelve Dhūta Sutra only mentions three parts, removing the part for those who practice brahmacarya together. 2. Samadhi (meditative absorption). 'After eating, put away the robes and bowl, after washing the feet, spread out the seat and sit down.' Divided into three sections for explanation: 1. Preparing the Conditions (preparing the conditions to support practice). To enter samadhi, one must stop clinging to external things. If the robes and bowl are not put away, there will be worries in the mind. Therefore, the Buddha demonstrates these actions as a norm for later generations. That is, put away the large robe and wear the seven-strip robe. 2. Purifying Bodily Karma (purifying bodily karma). The Agama Sutra says that when the Buddha walks, his feet are four fingers above the ground, and lotuses support his feet. Now showing the washing of feet is in accordance with worldly customs, and it is also a representation of the Dharma, as a norm for later generations. 3. Properly Entering Samadhi (formally entering samadhi). Spreading out the seat for meditation, because the body is upright, the mind is far from dullness and agitation. The Wei translation says, 'As usual'.
敷座結加趺坐。端身而住正念不動。唐譯云。端身正愿住對面念。無著云。顯示唯寂者。於此能覺能說故。然大聖現跡必有所表。表本覺之佛在五蘊之都。覺魔軍本空名為戰勝。照心識具德即是給孤。求法養神名乞士眾。覺心既發寧棄塵勞。將欲遍觀遂入識藏心心數法。次第思惟即妄而真。皆得法喜。法喜無體融合覺心。思惟假緣亡緣可符真性。觀照是跡拂跡返本還源。返本還源法空心寂。心寂真體般若朗然。欲談般若正宗如是示現發起。資聖云。夫身有二。一偽二真。五蘊偽體假衣食以生育。法身無相因般若以照成。群生保偽遺真。諸佛養真棄偽。群生既迷真而取偽。我乃假偽跡而引真。故托乞食之緣。將施法喜之化。故涅槃經云。汝諸比丘雖行乞食。初未曾乞大乘法食。第二正宗分。二門分別。初約無著七種義句以懸判。后依天親問答斷疑以科釋。初中七義句者。一種性不斷。謂護念付囑。二發起行相。謂由請讚許。三行所住處。謂十八住。從佛正說直至經終。是無相行所住處矣。四對治。謂一一住處。皆具邪行共見正行二種對治。五不失。謂由對治離增減二邊。不失中道。六地位。謂由不失中道。成賢聖位。信行地凈心地如來地。七立名。謂由前六智慧堅利位地闊狹。故名金剛。后四但約第三句中十八住說。無
【現代漢語翻譯】 現代漢語譯本：
（佛）敷設座位，結跏趺坐（佛教修行姿勢）。端正身體安住，保持正念而不動搖。唐朝的譯本說：『端正身體，立下正愿，以正念相對。』 無著（Asanga）說：『顯示唯有寂靜者，才能在此覺悟和宣說。』 然而，大聖（佛）顯現軌跡必定有所表示，表示本覺之佛存在於五蘊（skandha，構成人身的五種要素）之都。覺悟魔軍本性為空，這叫做戰勝。照見心識具備功德，這便是給孤（Anathapindika，一位慷慨的佛教施主）。尋求佛法以滋養精神，這叫做乞士眾（bhiksu-samgha，比丘僧團）。既然覺心已經發起，怎能捨棄世間的辛勞？將要普遍觀察，於是進入識藏（alaya-vijnana，阿賴耶識）中的心心數法（citta-caitta，心和心所），次第思惟，即從虛妄而歸於真實，都能得到法喜（dharma-priti，對佛法的喜悅）。法喜沒有實體，與覺心融合。思惟虛假的因緣，消亡因緣，可以符合真性。觀照是（佛的）示跡，拂去（對）跡（的執著），返回本源。返回本源，法空心寂。心寂，真體般若（prajna，智慧）朗然。想要談論般若的正宗，就像這樣示現發起。資聖（Zisheng，人名）說：『人的身有二，一是虛假的，一是真實的。五蘊是虛假的身體，依靠衣食來生存繁衍；法身（dharma-kaya，佛的法性之身）沒有形象，依靠般若來照亮成就。眾生保持虛假的而遺忘真實的，諸佛滋養真實的而拋棄虛假的。眾生既然迷惑于真實而選取虛假的，我便假借虛假的示跡來引導真實。所以依託乞食的因緣，將要施予法喜的教化。』 所以《涅槃經》（Nirvana Sutra）說：『你們這些比丘，雖然行乞食，最初未曾乞求大乘（Mahayana）的法食。』 第二正宗分，從兩方面分別。首先依據無著的七種義句來懸判，然後依據天親（Vasubandhu）的問答來斷除疑惑，用科判來解釋。最初的七義句是：第一，種性不斷（gotra-accheda），指護念付囑。第二，發起行相（pravrtti-lakshana），指由（佛的）請問和讚許。第三，行所住處（gocara），指十八住（asta-dasa-avasthah）。從佛的正說到經文結束，是無相行（animitta-carya）所住之處。第四，對治（pratipaksa），指每一個住處，都具有邪行共見和正行兩種對治。第五，不失（avyavaccheda），指由對治而遠離增減二邊，不失去中道（madhyama-pratipada）。第六，地位（bhumi），指由不失去中道，成就賢聖的地位，包括信行地（sraddhanusarini-bhumi）、凈心地（gotrabhu-bhumi）、如來地（tathagata-bhumi）。第七，立名（samjnana），指由前面的六種智慧堅利，位地寬廣，所以名為金剛（vajra）。後面的四種只是依據第三句中的十八住來說明，沒有（其他內容）。
【English Translation】 English version:
(The Buddha) spread out a seat, sat in the lotus position (vajrasana). He straightened his body and remained with correct mindfulness, without wavering. The Tang Dynasty translation says: 'Straighten the body, make a correct vow, and face (reality) with correct mindfulness.' Asanga (無著) said: 'It shows that only the one who is in tranquility can awaken and speak here.' However, the appearance of the Great Sage (Buddha) must represent something, representing the Buddha of original enlightenment residing in the city of the five skandhas (五蘊, the five aggregates that constitute a person). Realizing that the nature of the demon army is empty is called victory. Seeing that consciousness possesses virtues is like Anathapindika (給孤, a generous Buddhist benefactor). Seeking the Dharma to nourish the spirit is called the community of mendicants (bhiksu-samgha, 比丘僧團). Since the mind of enlightenment has arisen, how can one abandon worldly labors? Intending to observe universally, one enters the mind-store (alaya-vijnana, 阿賴耶識) of mental functions (citta-caitta, 心心數法), contemplating in sequence, transforming from illusion to truth, and all attain Dharma-joy (dharma-priti, 對佛法的喜悅). Dharma-joy has no substance, merging with the mind of enlightenment. Contemplating false conditions, eliminating conditions, can conform to true nature. Contemplation is a trace (of the Buddha), brushing away attachment to the trace, returning to the origin. Returning to the origin, the Dharma is empty and the mind is tranquil. With the mind tranquil, the true essence of prajna (般若, wisdom) shines brightly. Wanting to discuss the true teaching of prajna, it is shown and initiated in this way. Zisheng (資聖) said: 'The body of a person has two aspects, one false and one true. The five skandhas are the false body, relying on clothing and food to survive and reproduce; the Dharma-kaya (法身, the body of the Dharma) has no form, relying on prajna to illuminate and achieve. Sentient beings preserve the false and forget the true, while Buddhas nourish the true and abandon the false. Since sentient beings are deluded by the true and choose the false, I borrow the false trace to guide towards the true. Therefore, relying on the condition of begging for food, I will bestow the transformation of Dharma-joy.' Therefore, the Nirvana Sutra (涅槃經) says: 'You monks, although you beg for food, you have never begged for the Dharma-food of the Mahayana (大乘) in the beginning.' The second part, the orthodox teaching, is distinguished in two aspects. First, it is judged based on the seven meanings of Asanga, and then doubts are resolved based on the questions and answers of Vasubandhu (天親), using a classification to explain. The initial seven meanings are: First, the lineage is unbroken (gotra-accheda, 種性不斷), referring to protection and entrustment. Second, the appearance of arising (pravrtti-lakshana, 發起行相), referring to the request and approval (of the Buddha). Third, the dwelling place of practice (gocara, 行所住處), referring to the eighteen abodes (asta-dasa-avasthah, 十八住). From the Buddha's correct teaching to the end of the sutra, it is the dwelling place of the practice of non-appearance (animitta-carya, 無相行). Fourth, the antidote (pratipaksa, 對治), referring to each abode, which has both wrong practices and common views, and two kinds of antidotes of correct practice. Fifth, non-loss (avyavaccheda, 不失), referring to the avoidance of the two extremes of increase and decrease through antidotes, without losing the Middle Way (madhyama-pratipada, 中道). Sixth, the stage (bhumi, 地位), referring to the achievement of the position of the wise and holy through not losing the Middle Way, including the stage of faith-following (sraddhanusarini-bhumi, 信行地), the stage of purification of lineage (gotrabhu-bhumi, 凈心地), and the stage of the Tathagata (tathagata-bhumi, 如來地). Seventh, the establishment of name (samjnana, 立名), referring to the firmness and sharpness of the previous six kinds of wisdom, and the breadth of the stage, so it is called vajra (金剛). The latter four are only explained based on the eighteen abodes in the third sentence, without (other content).
別經文。十八住處者。一發心住。經云。應如是降伏其心所有一切等。二波羅蜜相應行住。不住色佈施等。三欲得色身住。可以身相等。四欲得法身住。法身有二。一言說法身。頗有眾生等因言顯理故。二證得法身。復有二。一智相。如來得阿耨等。二福相若人滿三千等。五于修道得勝中無慢住。須陀洹等。從此至十六住。如次對治十二種障。意明欲求色身法身須離是障。障盡故入十七證道住。今當對治第一慢障。六不離佛世時住。昔在然燈等離第二少聞障。不離佛世則具多聞。七愿凈佛土住。菩薩莊嚴佛土不等。離小攀緣作念修道障。緣形相土則小。無緣則大契法界故。八成熟眾生住。人身如須彌等。離舍眾生障。若見大小不能濟物。九遠離隨順外論散亂住。如恒河中所有沙等。離樂隨外論散亂障。恒沙寶施不及持經。如何外學不修正法。十色及眾生身摶取中觀破相應行住。三千世界所有微塵等。離破影像相中無巧便障。既離散亂與定相應。以細末不念二種方便。破粗至細泯細至空。則除影像之相想。十一供養給侍如來住。可以三十二相見如來不等。離福資糧不具障。不以相見常見法身。名為給侍福無邊矣。十二遠離利養及疲乏熱惱。故不起精進及退失住。恒河沙身命佈施等。離樂味懈怠利養障。恒沙命施猶劣受持
【現代漢語翻譯】 現代漢語譯本 《別經》文。關於十八住處：一、發心住。經中說：『應當這樣降伏其心中所有的一切』等等。二、波羅蜜相應行住。不住於色佈施等等。三、欲得色身住。可以身相等（通過修習可以獲得佛的色身）。四、欲得法身住。法身有兩種：一、言說法身。『頗有眾生』等等，因為言語能夠顯明真理。二、證得法身。又有兩種：一、智相。如『如來得阿耨』（阿耨多羅三藐三菩提，無上正等正覺）等等。二、福相。『若人滿三千』（若有人以充滿三千大千世界的七寶佈施）等等。五、于修道得勝中無慢住。須陀洹（小乘初果）等等。從此處到第十六住，依次對治十二種障礙。意在說明欲求色身法身必須遠離這些障礙。障礙消除后，進入第十七證道住。現在應當對治第一種慢障。六、不離佛世時住。昔日在然燈（燃燈佛）等等。遠離第二種少聞障。不離開佛世就能具備多聞。七、愿凈佛土住。菩薩莊嚴佛土等等。遠離小攀緣作念修道障。緣于形相之土則小，無緣則大，因為契合法界。八、成熟眾生住。人身如須彌（須彌山）等等。遠離舍眾生障。如果見大小而不能救濟眾生。九、遠離隨順外論散亂住。如恒河中所有的沙等等。遠離樂隨外論散亂障。恒河沙的寶物佈施，不如受持經典。為何外道不修正法？十、色及眾生身摶取中觀破相應行住。三千世界所有微塵等等。遠離破影像相中無巧便障。既然遠離散亂，就與定相應。以細末不念兩種方便，破粗至細，泯細至空，就能去除影像之相想。十一、供養給侍如來住。可以三十二相見如來等等。遠離福資糧不具障。不以相見，常見法身，名為給侍，福無邊矣。十二、遠離利養及疲乏熱惱，故不起精進及退失住。恒河沙身命佈施等等。遠離樂味懈怠利養障。恒河沙身命佈施，仍然不如受持（經典）。
【English Translation】 English version 《Different Sutra》text. Regarding the Eighteen Abodes: 1. The Abode of Arousing the Mind (發心住). The sutra says: 'One should subdue their mind in this way, all of it,' and so on. 2. The Abode of Practice Corresponding to the Pāramitās (波羅蜜相應行住). Not dwelling on giving of form (色佈施), and so on. 3. The Abode of Desiring to Obtain the Form Body (欲得色身住). Can be understood through the characteristics of the body, and so on. 4. The Abode of Desiring to Obtain the Dharma Body (欲得法身住). There are two types of Dharma Body: 1) The Dharma Body of Explaining the Dharma (言說法身). 'There are sentient beings,' and so on, because words can reveal the truth. 2) The Dharma Body of Attainment (證得法身). Again, there are two types: 1) The Aspect of Wisdom (智相). Such as 'The Tathāgata attained Anuttara' (阿耨多羅三藐三菩提, Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), and so on. 2) The Aspect of Merit (福相). 'If a person fills three thousand' (若人滿三千, if a person fills three thousand great thousand worlds with the seven treasures), and so on. 5. The Abode of No Arrogance in Gaining Victory in Cultivation (于修道得勝中無慢住). Stream-enterer (須陀洹, Srotaāpanna) and so on. From here to the sixteenth abode, they sequentially counteract the twelve types of obstacles. The intention is to explain that to seek the Form Body and Dharma Body, one must be free from these obstacles. When the obstacles are eliminated, one enters the seventeenth abode of Attaining the Path (證道住). Now, we should counteract the first obstacle of arrogance. 6. The Abode of Not Leaving the World of the Buddha (不離佛世時住). In the past, with Dīpaṃkara (然燈, Dīpaṃkara Buddha), and so on. Free from the second obstacle of little learning. Not leaving the world of the Buddha allows one to possess much learning. 7. The Abode of Vowing to Purify the Buddha Land (愿凈佛土住). Bodhisattvas adorn the Buddha Land, and so on. Free from the obstacle of small clinging and conceptualizing cultivation. Clinging to a land of form is small; without clinging, it is large, because it accords with the Dharma Realm. 8. The Abode of Maturing Sentient Beings (成熟眾生住). The human body is like Mount Sumeru (須彌, Sumeru), and so on. Free from the obstacle of abandoning sentient beings. If one sees smallness and greatness and cannot save beings. 9. The Abode of Staying Away from Following External Doctrines and Distractions (遠離隨順外論散亂住). Like all the sands in the Ganges River, and so on. Free from the obstacle of delighting in following external doctrines and distractions. Giving treasures as numerous as the sands of the Ganges is not as good as upholding the sutras. Why do externalists not correct and practice the true Dharma? 10. The Abode of Contemplating Emptiness in the Aggregation of Form and Sentient Beings to Break Through Corresponding Practices (色及眾生身摶取中觀破相應行住). All the dust particles in three thousand worlds, and so on. Free from the obstacle of lacking skillful means in breaking through the image aspect. Since one is free from distractions, one corresponds with samādhi. Using the two skillful means of subtle particles and non-thought, breaking the coarse to the fine, and annihilating the fine to emptiness, one can remove the conceptualization of the image aspect. 11. The Abode of Making Offerings and Serving the Tathāgata (供養給侍如來住). One can see the Tathāgata through the thirty-two marks, and so on. Free from the obstacle of lacking the accumulation of blessings. Not seeing through form, but constantly seeing the Dharma Body, is called serving, and the blessings are boundless. 12. The Abode of Staying Away from Profit and Weariness and Torment, Therefore Not Arousing Diligence and Falling Back (遠離利養及疲乏熱惱，故不起精進及退失住). Giving bodies and lives as numerous as the sands of the Ganges, and so on. Free from the obstacle of delighting in taste, laziness, and profit. Giving lives as numerous as the sands of the Ganges is still inferior to upholding (the sutras).
。豈為一身耽著利養。身疲心惱而懈怠耶。十三忍苦住。忍波羅蜜割截身等。離不能忍苦障。無我等相累苦能忍。十四離寂靜味住。當來之世若有人能於此經受持讀誦等。離智資糧不具障。日三時捨身。一一沙數不及信經。如何唯專禪定耽寂靜味。闕于智慧而不持說。十五于證道時遠離喜動住。云何住降等。離十一不自攝障。我能住降心生喜動。動則不能自攝。十六求佛教受住。于然燈佛所有法得菩提不等。離十二無教授障。欲入初地須佛教授。故約遇佛得無所得。而證道矣。十七證道住。人身長大等。攝種性智證遍行真如成法報身故長大矣。十八上求佛地住。于中復有六種具足一國土凈具足。我當莊嚴佛土等。此教二地已上諸大菩薩。二無上見智凈具足。有肉眼不等。此下皆唯佛果故云無上。無上之言貫通下四三福自在具足。若人滿三千界七寶等。四身具足。佛可以具足色身等。五語具足。汝勿謂如來說法等。六心具足。佛得阿耨菩提為無所得耶。乃至應作如是觀。又十八住略為八種。亦得滿足。一攝住處。二波羅蜜凈住處。一二次配。三欲住處攝三及四。四離障礙住處。即前十二障也。從五至十六。五凈心住處。六究竟住處。上二次配十七十八。七廣大住處。八甚深住處。上二各攝十八住處。一一住中皆深皆廣。
十八住文配位地者。第一十住。第二十行中前六。三第七行。四后三行。五至十四如次配十回向。十五暖頂。十六忍世第一。十七初地十八從二地乃至佛地。第二依天親問答斷疑以科釋。總分四段△初善現申請。二初整儀贊佛。
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。希有世尊。如來善護念諸菩薩。善付囑諸菩薩 長老者。德長年老。唐譯云具壽。壽即是命。魏譯云慧命。以慧為命。須菩提有三義譯。謂善吉善現空生。生時室空。解空之善瑞現矣。相師占云。唯善唯吉。從座起下。皆整理威儀脩敬之相。希有者。世所無故。如來者。從如而來。論云善護念者。依根熟菩薩說。謂與智慧力令成就佛法。與教化力令攝受眾生。善付囑者。依根未熟菩薩說。懼其退失。付授智者。付者將小付大。囑者囑大化小。菩提薩埵。此云覺有情。三釋。一約境所求所度。二約心有覺悟之智。餘情慮之識。三約能所。所求能求三皆如次配覺及有情。二正發問端。
世尊善男子善女人。發阿耨多羅三藐三菩提心。應云何住。云何降伏其心 典分二。初釋當機。華嚴云。忘失菩提心修諸善業。魔所攝持。阿耨多羅三藐三菩提。此云無上正遍正覺。謂正智遍智覺知真俗不偏不邪。二釋正問。魏
【現代漢語翻譯】 現代漢語譯本 十八住文配位地者：第一，第十住（Dashabhumi，十地）；第二，十行中前六行；第三，第七行；第四，后三行；第五至十四，如次第配十回向；第十五，暖位；第十六，頂位；第十七，忍位；第十八，世第一位；第十九，初地（Prathama-bhumi，歡喜地）；第二十，從二地乃至佛地（Buddha-bhumi，佛地）。第二，依據天親（Vasubandhu）的問答來斷除疑惑，用科判來解釋。總共分為四個段落：第一，善現（Subhuti）申請；第二，最初整理儀容讚歎佛陀。
當時，長老須菩提（Subhuti），在大眾中即從座位上站起來，袒露右肩，右膝著地，合掌恭敬地對佛說：『希有啊，世尊！如來（Tathagata）善於護念諸菩薩（Bodhisattva），善於付囑諸菩薩。』長老，是指道德高尚、年歲老邁的人。唐譯本譯為『具壽』，壽就是命。魏譯本譯為『慧命』，以智慧為生命。須菩提有三種含義的翻譯，即善吉、善現、空生。出生時室內空無一物，這是證悟空性的吉祥徵兆。相士占卜說：『唯善唯吉』。『從座起』以下，都是整理威儀、修持恭敬的相貌。『希有』，是因為世間所沒有。『如來』，是從如實之處而來。論中說，『善護念』是針對根器成熟的菩薩說的，即給予智慧的力量，使他們成就佛法；給予教化的力量，使他們攝受眾生。『善付囑』是針對根器尚未成熟的菩薩說的，擔心他們退失，所以付託給有智慧的人。『付』是將小的付給大的，『囑』是將大的化為小的。菩提薩埵（Bodhisattva），這裡翻譯為『覺有情』，有三種解釋：第一，從所求所度的境界來說；第二，從心來說，具有覺悟的智慧，去除情慮的意識；第三，從能所來說，所求、能求三者都依次對應覺和有情。第二，正式提出問題的開端。
『世尊，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）后，應該如何安住？應該如何降伏其心？』典故分為兩部分：第一，解釋當機者。《華嚴經》說：『忘失菩提心，修諸善業，為魔所攝持。』阿耨多羅三藐三菩提（anuttara-samyak-sambodhi），這裡翻譯為『無上正遍正覺』，即正智、遍智，覺知真俗而不偏不邪。第二，解釋正式的提問。魏
【English Translation】 English version The eighteen abodes correspond to the stages of the Bodhisattva path: First, the tenth stage (Dashabhumi, Ten Grounds); Second, the first six of the ten practices; Third, the seventh practice; Fourth, the last three practices; Fifth to fourteenth, corresponding to the ten dedications in order; Fifteenth, the stage of warmth; Sixteenth, the stage of peak; Seventeenth, the stage of forbearance; Eighteenth, the stage of the highest in the world; Nineteenth, the first ground (Prathama-bhumi, Joyful Ground); Twentieth, from the second ground up to the Buddha ground (Buddha-bhumi). Second, based on Vasubandhu's questions and answers to resolve doubts, using a classification to explain. It is divided into four sections: First, Subhuti's request; Second, initially arranging the demeanor and praising the Buddha.
At that time, the elder Subhuti, 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: 'Rare indeed, O World Honored One! The Tathagata is skilled in protecting and mindful of all Bodhisattvas, and skilled in entrusting all Bodhisattvas.' 'Elder' refers to one who is virtuous and old in years. The Tang translation calls him 'Ayushman,' which means 'long-lived.' The Wei translation calls him 'Wisdom-life,' taking wisdom as life. Subhuti has three meanings in translation, namely, 'Good Omen,' 'Good Manifestation,' and 'Born of Emptiness.' When he was born, the room was empty, which was an auspicious sign of understanding emptiness. A fortune-teller predicted: 'Only good, only auspicious.' 'Rose from his seat' and the following actions are all appearances of arranging demeanor and cultivating respect. 'Rare' because it is not found in the world. 'Tathagata' means 'coming from suchness.' The treatise says that 'skilled in protecting and mindful' refers to Bodhisattvas with mature roots, that is, giving the power of wisdom to enable them to accomplish the Buddha Dharma; giving the power of teaching to enable them to gather sentient beings. 'Skilled in entrusting' refers to Bodhisattvas with immature roots, fearing that they may regress, so entrusting them to the wise. 'Entrusting' is entrusting the small to the great, 'instructing' is transforming the great into the small. Bodhisattva is translated here as 'sentient being of enlightenment,' with three explanations: First, in terms of the realm sought and the beings to be delivered; Second, in terms of the mind, having the wisdom of enlightenment and removing the consciousness of emotions and thoughts; Third, in terms of the able and the object, the sought and the seeker all correspond to enlightenment and sentient beings in order. Second, formally raising the beginning of the question.
'World Honored One, good men and good women, after having aroused the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, unsurpassed, complete and perfect enlightenment), how should they abide? How should they subdue their minds?' The source is divided into two parts: First, explaining the one who is ready. The Avatamsaka Sutra says: 'Forgetting the Bodhi mind and cultivating all good deeds, one is seized by demons.' Anuttara-samyak-sambodhi is translated here as 'unsurpassed, complete and perfect enlightenment,' that is, correct wisdom, universal wisdom, knowing the true and conventional without being biased or deviant. Second, explaining the formal question. Wei
譯云。應云何住。云何修行。云何降伏其心。意云若人發菩提心已。住何境界修何行業。妄心若起云何降伏。故佛令安住四心修六度行。于中降心不令著相。秦譯略修行者意云。住道降心即是修行。謂四心六度皆名住修降伏故。無著云。住謂欲愿。修行謂相應等持。降伏謂彼心若散制令還住。又十八住中。一一皆以住修降伏釋之。故知義雖有三而行是一○二如來讚許。
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 曲分三。一印贊所贊。重言善哉讚美之極。護付能令佛種不斷。是事必然。故印贊言如汝所說○二敕聽許說。無以生滅心行聽實相法。智論偈云。聽者端視如渴飲一心入于語義中。踴躍聞法心悲喜。如是之人可為說。三標勸將陳。我當爲汝如是如是委細而說。三善現佇聞。
唯然世尊愿樂欲聞 唯者順從之辭。禮對曰唯。野對曰阿。十地經云。如渴思冷水。如饑思美食。如病思良藥。如眾蜂依蜜。我等亦如是。愿聞甘露法△四如來正說二。一正答所問二。初舉總標別以牒問。
佛告須菩提。諸菩薩摩訶薩。應如是降伏其心 此以降伏為總。住修為別也。謂住修之中皆有降伏。經意
【現代漢語翻譯】 現代漢語譯本： 關於『云』（如何）安住、（如何）修行、（如何）降伏其心的問題。意思是說，如果有人發了菩提心之後，應該安住在什麼樣的境界，修習什麼樣的行業，妄心如果生起，又應該如何降伏？所以佛陀教導要安住於四心，修習六度萬行，在其中降伏妄心，不令其執著于表相。鳩摩羅什的譯本省略了『修行』，意思是說，安住于道，降伏妄心，就是修行。所謂的四心和六度，都可以說是安住、修行和降伏。無著菩薩說，『住』是指欲求和願望，『修行』是指相應和等持，『降伏』是指如果心散亂，就制止它，使它回到安住的狀態。而且在十八住中，每一住都用安住、修行和降伏來解釋。所以要知道，意義雖然有三種，但行持是一致的。如來讚許說：
『佛說：很好，很好。須菩提，正如你所說，如來善於護念諸菩薩，善於咐囑諸菩薩。你現在仔細聽，我當爲你解說。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，應該這樣安住，這樣降伏其心。』（這段經文）可以分為三個部分：一是印可讚嘆所問。重複說『善哉』，是讚美到了極點。護念和咐囑能夠使佛種不斷，這是必然的事，所以印可讚嘆說『正如你所說』。二是敕令聽講，允許解說。不要用生滅心去聽聞實相法。智度論的偈頌說：『聽法的人應該端正地看著，像口渴的人喝水一樣，一心專注于經文的意義中，踴躍地聽聞佛法，心中充滿悲喜。這樣的人才可以為他說法。』三是標明勸勉，將要陳述。我將為你如此這般詳細地解說。三善現（須菩提）佇立聽聞。
『須菩提說：是的，世尊，我非常樂意聽聞。』『唯』是順從的言辭，在禮對時說『唯』，在田野里應答時說『阿』。《十地經》中說：『就像口渴的人思念冷水，飢餓的人思念美食，生病的人思念良藥，眾蜂依戀蜂蜜一樣，我們也是這樣，愿聽甘露法。』四如來正式解說，分為兩部分：一是正式回答所問，二是先舉總綱，再分別用提問的方式展開。
『佛告訴須菩提：諸菩薩摩訶薩（大菩薩），應該這樣降伏其心。』這裡以降伏為總綱，安住和修行為分別。意思是說，在安住和修行之中，都包含著降伏。經文的含義是這樣的。
【English Translation】 English version: Regarding the question of how to 'abide,' how to 'cultivate,' and how to 'subdue the mind.' It means, if someone has generated the Bodhi mind (the mind of enlightenment), in what state should they abide, what practices should they cultivate, and if deluded thoughts arise, how should they be subdued? Therefore, the Buddha teaches to abide in the four minds and cultivate the six perfections, subduing the mind within them and not letting it cling to appearances. Kumarajiva's translation omits 'cultivation,' meaning that abiding in the path and subduing the mind is cultivation. The so-called four minds and six perfections can all be said to be abiding, cultivation, and subduing. Asanga says that 'abiding' refers to desires and wishes, 'cultivation' refers to corresponding and maintaining equanimity, and 'subduing' refers to restraining the mind if it is scattered and returning it to a state of abiding. Moreover, in the eighteen abidings, each is explained in terms of abiding, cultivation, and subduing. Therefore, know that although there are three meanings, the practice is consistent. The Tathagata (Thus Come One, Buddha) praised:
'The Buddha said: Excellent, excellent. Subhuti (one of the principal disciples of the Buddha), as you say, the Tathagata is skilled at protecting and mindful of all Bodhisattvas, and skilled at entrusting and exhorting all Bodhisattvas. Now listen carefully, and I will explain it to you. Good men and good women, after generating the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, right, and perfect enlightenment), should abide in this way and subdue their minds in this way.' This passage can be divided into three parts: First, approving and praising the question. Repeating 'excellent' is the ultimate praise. Protecting and entrusting can ensure that the Buddha-seed is not cut off, which is inevitable, so it is approved and praised as 'as you say.' Second, ordering to listen and allowing explanation. Do not use the mind of birth and death to listen to the Dharma (teachings) of true reality. The verse in the Mahaprajnaparamita-sastra (Great Wisdom Sutra) says: 'The listener should look straight ahead as if thirsty drinking water, focusing wholeheartedly on the meaning of the text, joyfully listening to the Dharma, with a heart full of sorrow and joy. Such a person can be spoken to.' Third, indicating and exhorting, about to state. I will explain it to you in such detail. Three, Sudhuti (Subhuti) stood listening.
'Subhuti said: Yes, World Honored One, I am very willing to listen.' 'Yes' is a word of obedience, said in response to a greeting, and 'Ah' is said in response in the fields. The Dasabhumika Sutra (Ten Stages Sutra) says: 'Just as a thirsty person thinks of cold water, a hungry person thinks of delicious food, a sick person thinks of good medicine, and a swarm of bees clings to honey, so are we, wishing to hear the nectar Dharma.' Four, the Tathagata formally explains, divided into two parts: First, formally answering the question, and second, first giving a general outline, and then unfolding it separately in the form of questions.
'The Buddha told Subhuti: All Bodhisattva-Mahasattvas (great Bodhisattvas) should subdue their minds in this way.' Here, subduing is the general outline, and abiding and cultivation are separate. It means that within abiding and cultivation, there is subduing. The meaning of the sutra is like this.
在此故唯標降伏有科。此所標云。舉后攝初者。乃令經文極不穩暢。理例顛倒自古言教秪有以初攝后。未聞以後攝初。況詳經文無別答降伏之處。則知降伏在住修中。皆令離相是答。降伏問也不別答者。此經宗于離相。離相正是降心。本意欲明降心。須約住修而顯。住修降心本不相離故。無著十八住。皆有住修降心。△二約別顯總以答問二。一答安住降心問四初廣大心。
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。若有想若無想。若非有想非無想 文二。初句標三界普度故。若卵下二列三。一受生差別。天獄化生鬼通胎化人畜各四。諸餘微細水陸地空。不可具分品類。卵劣在初者二釋。一約境。具緣多者為首。二約心從本至末為次。二依止差別。有色四禪無色四空。三境界差別。功德施云。有想則空識二處。無想則無所有處。非等則有頂○○二第一心。
我皆令入無餘涅槃。而滅度之 即無住處涅槃。不共二乘故云第一。無著云。何故愿此不可得義生所攝故。又云。卵濕無想有頂則不能。云何普入。有三因緣。一難處生者待時故。二非難處生未成熟者。成熟之故。三已成熟者解脫之。故○○三常心。
如是滅度無量無數無邊眾生。實無眾生得滅度者 一性空故。二同體故。
【現代漢語翻譯】 現代漢語譯本： 因此，這裡特別標明了降伏（xiáng fú）[taming the mind]這一科。這裡所標明的『舉后攝初』，乃是使得經文極不流暢，理例顛倒。自古以來的言教，只有以初攝后，未曾聽聞以後攝初。況且詳細考察經文，並沒有另外回答降伏之處，那麼就知道降伏在住（zhù）[dwelling]、修（xiū）[cultivation]之中，都令人離相（lí xiàng）[detachment from appearances]便是回答。降伏的提問，不另外回答，是因為此經以離相為宗旨。離相正是降心（xiáng xīn）[taming the mind]。本意想要闡明降心，必須藉由住修來顯現。住修與降心本來就不相分離，所以，無著（Wú zhuó）[Asanga]的十八住，都有住修降心。 △二、約別顯總以答問二：一、答安住降心問四，初、廣大心： 『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，若有想若無想，若非有想非無想。』文二，初句標明三界普遍救度之意。若卵下二句，列舉三種差別：一、受生差別。天、獄化生鬼通胎化，人畜各有四種。其餘微細的水陸地空，不可完全區分品類。卵生在最前面，有兩種解釋：一、約境而言，具足因緣多者為首。二、約心而言，從本至末為次第。二、依止差別。有色界的四禪，無色界的四空。三、境界差別。功德施（Gōng dé shī）[Gunaprabha]說：有想則為空無邊處識無邊處二處。無想則為無所有處。非有想非無想則為有頂。 ○○二、第一心： 『我皆令入無餘涅槃，而滅度之。』即是無住處涅槃（wú zhù chù niè pán）[Nirvana without abiding]。不與二乘（èr shèng）[two vehicles]共通，所以稱為第一。無著說：『為何愿此不可得義？』因為是生所攝故。又說：『卵生、濕生、無想、有頂則不能。』如何普遍進入？有三種因緣：一、難處生者，等待時機成熟。二、非難處生但未成熟者，使其成熟。三、已成熟者，使其解脫。 ○○三、常心： 『如是滅度無量無數無邊眾生，實無眾生得滅度者。』一、因為性空（xìng kōng）[emptiness of inherent existence]。二、因為同體（tóng tǐ）[same essence]。
【English Translation】 English version: Therefore, here it is specifically indicated that the subduing (xiáng fú) [taming the mind] is a category. The 'taking the latter to encompass the former' indicated here makes the sutra text extremely unstable and the logic reversed. Since ancient times, teachings have only taken the former to encompass the latter; it has never been heard of taking the latter to encompass the former. Moreover, upon detailed examination of the sutra text, there is no separate answer regarding subduing, so it is known that subduing is within dwelling (zhù) [dwelling] and cultivation (xiū) [cultivation], and that causing detachment from appearances (lí xiàng) [detachment from appearances] is the answer. The question of subduing is not answered separately because this sutra takes detachment from appearances as its principle. Detachment from appearances is precisely taming the mind (xiáng xīn) [taming the mind]. The original intention was to clarify taming the mind, which must be revealed through dwelling and cultivation. Dwelling, cultivation, and taming the mind are inherently inseparable. Therefore, Asanga's (Wú zhuó) [Asanga] eighteen dwellings all involve dwelling, cultivation, and taming the mind. △2. Answering the question by revealing the general through the specific: 1. Answering the question of dwelling and taming the mind in four parts, beginning with the vast mind: 'All kinds of beings, whether born from eggs, born from wombs, born from moisture, or born by transformation, whether with form or without form, whether with thought or without thought, whether neither with thought nor without thought.' Text 2, the first sentence indicates the universal salvation of the three realms. The two sentences after 'whether born from eggs' list three kinds of differences: 1. Differences in birth. Gods and hell beings are born by transformation, ghosts are born by both womb and transformation, humans and animals each have four kinds. The remaining subtle beings of water, land, and air cannot be completely distinguished by category. Being born from eggs is listed first for two reasons: 1. In terms of environment, those with more complete conditions come first. 2. In terms of mind, the order is from the root to the branch. 2. Differences in reliance. The four dhyanas of the form realm and the four formless realms. 3. Differences in realms. Gunaprabha (Gōng dé shī) [Gunaprabha] says: 'With thought' refers to the Realm of Boundless Space and the Realm of Boundless Consciousness. 'Without thought' refers to the Realm of Nothingness. 'Neither with thought nor without thought' refers to the Peak of Existence. ○○2. The supreme mind: 'I cause them all to enter Nirvana without residue and liberate them.' This is Nirvana without abiding (wú zhù chù niè pán) [Nirvana without abiding]. It is not shared with the two vehicles (èr shèng) [two vehicles], so it is called supreme. Asanga says: 'Why vow for this unattainable meaning?' Because it is encompassed by birth. He also says: 'Those born from eggs, born from moisture, without thought, and at the Peak of Existence cannot.' How can they universally enter? There are three causes: 1. Those born in difficult circumstances wait for the right time. 2. Those not born in difficult circumstances but not yet mature are caused to mature. 3. Those who are already mature are liberated. ○○3. The constant mind: 'Thus, I have liberated immeasurable, countless, and boundless beings, yet in reality, there are no beings who have been liberated.' 1. Because of the emptiness of inherent existence (xìng kōng) [emptiness of inherent existence]. 2. Because of the same essence (tóng tǐ) [same essence].
論云。自身滅度無異眾生。三本寂故。四無念故。五法界故。四不倒心。
何以故。須菩提。若菩薩有我相人相眾生相壽者相。即非菩薩 論云。遠離依止身見眾生等相故。無著云。已斷我見得自行平等相故。信解自他平等。顯示降伏心中。攝散時眾生想亦不轉。如彼爾炎。△二答修行降心問五○初總標。
複次須菩提。菩薩於法應無所住行於佈施 於法者。統標諸法。應無下正明修行。問菩薩萬行何唯說一。答萬行不出六度。六度總名佈施。故偈云。檀義攝於六。資生無畏法。此中一二三。是名修行住。無著云。若無精進疲倦故不能說法。若無禪定。即貪信敬利養染心。說法。若無智慧便顛倒說。法二別釋。
所謂。不住色佈施。不住聲香味觸法佈施 本論但指三事。謂自身報恩果報。偈云自身及報恩。果報斯不著。護存己不施。防求于異事。三總結。
須菩提。菩薩應如是佈施。不住于相 前但指三事。今則心境空有微細盡袪故。偈云。遠離取相心。論云。不見施物。受者施者。無著云不住相想。有人。將此結文。為答降伏問非也。前標次釋次結。皆云無住。都是修行中降伏之義。何忽偏判配結之文為答別問○四顯益。
何以故。若菩薩不住相佈施。其福德不可思量。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。須菩提。菩薩無住相佈施福德。亦復如是不可思量 初句徴者。論云。若離施等相想。云何成就施福。若菩薩下釋。于中三。初法說。為疑無福。不可思以斷之。東方下喻說可知。菩薩無住相下法合。虛空者無者。云猶如虛空。有三因緣。一遍一切處。謂住不住相中福生故。二寬廣高大殊勝故。三無盡究竟不窮故。五結勸。
須菩提。菩薩但應如所教住 二躡跡斷疑。論云。自此已下示現斷生疑心。于中文分二十七段。一斷求佛行施住相疑。疑雲。為求佛果行施。即是住所求佛相。云何無住。又不住相為因。豈感色相之果。因果不類故。斷之文四。初舉疑因以問。
須菩提。于意云何。可以身相見如來不 本秪因以相為佛。故對前不住相起疑。佛舉疑起之因。問答欲令除斷○二防相得以酬。
不也。世尊。不可以身相得見如來 遮防疑者。欲以相求令得見佛。故答云。不可以相得見。論云。為防彼相成就得如來身。三釋體異有為。
何以故。如來所說身相即非身相 相是有為生住異滅。佛體異此故非身相。偈云。三相異體故者。佛體異於有為三相也。住異二相同是現在故合為一。若細分即四。故唯
【現代漢語翻譯】 現代漢語譯本： 佛說：『須菩提，你的意思如何？東方的虛空可以思量嗎？』 須菩提回答：『不能，世尊。』 佛說：『須菩提，南西北方、四維（東南、東北、西南、西北）上下的虛空可以思量嗎？』 須菩提回答：『不能，世尊。』 佛說：『須菩提，菩薩不住于相的佈施，其福德也同樣是不可思量的。』 （初句提問者，論中說：『如果離開佈施等相的執著，如何成就佈施的福德？』如果菩薩以下解釋，其中有三點。首先是法說，爲了消除對沒有福德的疑惑，用不可思量來斷除這種疑惑。東方以下是比喻說明可知。菩薩不住相以下是法合。虛空是沒有阻礙的，就像虛空一樣。有三種因緣：一是周遍一切處，即無論住相與否，福德都會產生；二是寬廣高大殊勝；三是無盡究竟，沒有窮盡。第五是總結勸勉。）
佛說：『須菩提，菩薩應當按照我所教導的安住。』 （第二，繼續追蹤斷除疑惑。論中說：『從這裡以下，顯示斷除產生疑惑的心。』其中分為二十七段。第一段是斷除求佛行施住相的疑惑。疑惑是：『爲了求佛果而行佈施，就是住在所求的佛相上，怎麼能說是無住呢？』又不住相作為因，怎麼能感得色相的果報呢？因為因果不相似。』斷除這種疑惑的文有四點。首先是提出疑惑的原因來發問。）
佛說：『須菩提，你的意思如何？可以憑藉身相見到如來（Tathagata，佛的稱號之一）嗎？』 （本來就是因為執著于相而認為那就是佛，所以針對前面所說的不住相而產生疑惑。佛提出產生疑惑的原因，用問答的方式來消除斷除。） （第二，防止執著于相而得到佛，以此來回答。）
須菩提回答：『不能，世尊。不可以憑藉身相得見如來。』 （遮止防止疑惑的人，想要憑藉相來求得見到佛，所以回答說：不可以憑藉相來得到見到佛。論中說：『爲了防止他們認為憑藉相的成就就能得到如來的身。』） （第三，解釋本體與有為法的不同。）
佛說：『為什麼呢？如來所說的身相，即非身相。』 （相是有為法的生住異滅。佛的本體與此不同，所以不是身相。偈頌說：『三相與本體不同』，就是說佛的本體與有為法的三相不同。住和異二相都是現在，所以合為一。如果細分就是四相。所以只有……）
【English Translation】 English version: The Buddha said, 'Subhuti, what do you think? Can the space in the east be measured?' Subhuti replied, 'No, World Honored One.' The Buddha said, 'Subhuti, can the space in the south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), above and below be measured?' Subhuti replied, 'No, World Honored One.' The Buddha said, 'Subhuti, the merit of a Bodhisattva's (Bodhisattva, one who seeks enlightenment) giving without attachment to appearances is also immeasurable.' (The initial questioner, the treatise says: 'If one departs from the attachment to giving and other appearances, how can one achieve the merit of giving?' If the Bodhisattva explains below, there are three points. First is the Dharma explanation, to eliminate the doubt about not having merit, using immeasurable to cut off this doubt. What follows 'east' is a metaphor to explain what can be known. What follows 'Bodhisattva without attachment' is the Dharma combination. Space is without obstruction, like space. There are three causes and conditions: first, it pervades all places, that is, whether attached to appearances or not, merit will arise; second, it is vast, great, and supremely excellent; third, it is endless and ultimately inexhaustible. Fifth is the conclusion and exhortation.)
The Buddha said, 'Subhuti, a Bodhisattva should abide as I have taught.' (Second, continue to trace and cut off doubts. The treatise says: 'From here onwards, it shows the cutting off of the mind that generates doubts.' It is divided into twenty-seven sections. The first section is to cut off the doubt of seeking Buddhahood (Buddhahood, the state of being a Buddha) by giving with attachment to appearances. The doubt is: 'In order to seek the fruit of Buddhahood, one practices giving, which is abiding in the appearance of seeking Buddhahood, how can it be said to be without attachment?' Also, how can non-attachment as a cause lead to the result of form? Because the cause and effect are not similar.' There are four points to cut off this doubt. First, raise the cause of doubt to ask.)
The Buddha said, 'Subhuti, what do you think? Can the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) be seen by means of physical characteristics?' (Originally, it was because of attachment to appearances that one thought that was the Buddha, so in response to the previously mentioned non-attachment, doubt arose. The Buddha raised the cause of doubt, using questions and answers to eliminate and cut off.) (Second, prevent attachment to appearances to obtain the Buddha, in order to answer.)
Subhuti replied, 'No, World Honored One. The Tathagata cannot be seen by means of physical characteristics.' (Those who prevent and guard against doubt want to seek to see the Buddha by means of appearances, so they answer: one cannot obtain seeing the Buddha by means of appearances. The treatise says: 'In order to prevent them from thinking that the achievement of appearances can obtain the body of the Tathagata.') (Third, explain the difference between the essence and conditioned dharmas.)
The Buddha said, 'Why? The physical characteristics spoken of by the Tathagata are not physical characteristics.' (Appearances are the arising, abiding, changing, and ceasing of conditioned dharmas. The essence of the Buddha is different from this, so it is not physical characteristics. The verse says: 'The three characteristics are different from the essence', which means that the essence of the Buddha is different from the three characteristics of conditioned dharmas. The characteristics of abiding and changing are both present, so they are combined into one. If divided in detail, there are four characteristics. Therefore, only...)
識云。生表此法先非有。滅表此法后是無。異表此法非凝然。住表此法暫有用。四印佛身無相。
佛告須菩提。凡所有相皆是虛妄。若見諸相非相即見如來 非但佛身無相但是一切凡聖依正。有為之相儘是虛妄。以從妄念所變現故。妄念本空所變何實。故起信云。一切境界唯依妄念。而有差別若離心念即無一切境界之相。若見諸相等者。遮離色觀空也。恐聞相是虛妄。又別求無相佛身。故云相即非相便是如來。不唯佛化身相是如來。所見一切相相皆無相即如來也。故起信云。所言覺義者。謂心體離念。離念相者等虛空界。即是如來平等法身。肇云。行合解通則為見佛。偈云。離彼是如來者。離彼三相是法身如來也。無著則於色身但離遍計。不執色相即真色身。故彼論云。此為顯示如來色身。又此當第三欲得色身住處。二斷因果俱深無信疑。論云。無住行施因深也。無相見佛果深也。未來惡世必不生。信空說何益。斷之文四。初約無信以呈疑。
須菩提白佛言。世尊。頗有眾生。得聞如是言說章句生實信不 魏云。頗有眾生於未來世云云。今略此句者。影在後五百歲也。句詮差別章者解句。實信者。大品云。於一切法不信是信般若。二呵疑詞以顯信。
佛告須菩提。莫作是說。如來滅後後五百歲。有
【現代漢語翻譯】 現代漢語譯本：
識蘊（Vijnana-skandha）：生起表現爲這種法原本不存在，滅去表現爲這種法之後歸於虛無。變異表現爲這種法並非凝固不變，存在表現爲這種法暫時有用。四印顯示佛身沒有固定的相狀。
佛陀告訴須菩提（Subhuti）：『凡是具有形相的事物，都是虛幻不實的。如果能認識到各種形相的本質並非真實的形相，那就是見到了如來（Tathagata）。』不僅佛身沒有固定的相狀，而且一切凡夫、聖人所依賴的世間和出世間有為之相，都是虛幻不實的，因為它們都是從虛妄的念頭所變現出來的。虛妄的念頭本身就是空性的，那麼由它變現出來的東西又有什麼真實可言呢？所以《起信論》中說：『一切境界，都只是依賴虛妄的念頭而產生差別。如果離開了心念，就沒有一切境界的相狀。』如果執著于所見的各種形相，那就是遮蔽了離開色相而觀空性的智慧。佛陀恐怕有人聽聞形相是虛妄的，又另外去尋求沒有形相的佛身，所以說形相的本質就是沒有形相，這就是如來。不僅僅佛的化身是如來，所見的一切形相的本質都是沒有形相，這就是如來。所以《起信論》中說：『所謂覺悟的意義，是指心體離開了念頭。離開念頭的相狀，等同於虛空界，這就是如來平等法身。』肇法師說：『行為與理解相合，那就是見到了佛。』偈語說：『離開那些就是如來』，離開彼三相就是法身如來。無著（Asanga）認為，對於色身，只要不執著于遍計所執性，不執著於色相，那就是真正的色身。所以他的論中說：『這是爲了顯示如來的色身。』這相當於第三個想要得到色身安住之處。二斷因果都深奧，沒有信心就會產生懷疑。論中說：『無住行施，因地深奧。』『無相見佛，果地深奧。』未來惡世必定不會產生。相信空性有什麼好處呢？斷除疑惑的文有四段。首先是根據沒有信心來提出疑問。
須菩提對佛說：『世尊，是否會有眾生，聽聞這樣言說的章句，而生起真實的信心呢？』魏譯本說：『是否會有眾生在未來世……』現在省略這句話，是因為它隱含在『后五百歲』中。『句』是解釋句子的差別，『章』是解釋章節。『實信』，大品經中說：『對於一切法不相信，就是相信般若（Prajna）。』第二是呵斥懷疑的言辭，來顯示信心。
佛陀告訴須菩提：『不要這樣說。如來滅度之後，后五百歲，會有
【English Translation】 English version:
Vijnana-skandha (consciousness aggregate): arising indicates that this dharma was not originally existent; ceasing indicates that this dharma is non-existent after its disappearance. Change indicates that this dharma is not static; existence indicates that this dharma is temporarily useful. The Four Seals indicate that the Buddha's body has no fixed form.
The Buddha told Subhuti: 'All forms are illusory. If one sees all forms as non-forms, one sees the Tathagata (Thus Come One).' Not only does the Buddha's body have no fixed form, but all mundane and supramundane conditioned phenomena relied upon by ordinary beings and sages are illusory, because they are all manifestations of deluded thoughts. Deluded thoughts are inherently empty, so what reality can their manifestations have? Therefore, the Awakening of Faith says: 'All realms are differentiated only by reliance on deluded thoughts. If one is free from thoughts, there will be no form of any realm.' If one clings to the various forms one sees, one obscures the wisdom of observing emptiness by abandoning form. The Buddha feared that some might hear that forms are illusory and seek a formless Buddha-body elsewhere, so he said that the essence of form is non-form, and this is the Tathagata. Not only is the Buddha's manifested body the Tathagata, but the essence of all forms seen as non-forms is the Tathagata. Therefore, the Awakening of Faith says: 'The meaning of awakening is that the mind-essence is free from thoughts. The state of being free from thoughts is equal to the realm of empty space, and this is the Tathagata's Dharmakaya (Dharma-body) of equality.' Master Zhao said: 'When conduct aligns with understanding, one sees the Buddha.' A verse says: 'To be apart from those is the Tathagata,' to be apart from those three characteristics is the Dharmakaya Tathagata. Asanga believes that, regarding the Rupakaya (form body), as long as one does not cling to the parikalpita (completely conceptualized nature), and does not cling to form, that is the true Rupakaya. Therefore, his treatise says: 'This is to reveal the Tathagata's Rupakaya.' This corresponds to the third desire to obtain a place to abide in the Rupakaya. The two severances of cause and effect are profound, and without faith, doubt arises. The treatise says: 'Giving without abiding is profound in cause.' 'Seeing the Buddha without form is profound in effect.' The evil age of the future will certainly not arise. What is the benefit of believing in emptiness? There are four sections of text that cut off doubt. The first is to present doubt based on lack of faith.
Subhuti said to the Buddha: 'World Honored One, will there be beings who, upon hearing such words and phrases, will generate real faith?' The Wei translation says: 'Will there be beings in the future...' The omission of this phrase is because it is implied in 'the last five hundred years.' 'Phrases' explains the differences between phrases, and 'chapters' explains chapters. 'Real faith,' the Mahaprajnaparamita Sutra says: 'To not believe in all dharmas is to believe in Prajna (wisdom).』 The second is to rebuke words of doubt in order to reveal faith.
The Buddha told Subhuti: 'Do not say that. After the Tathagata's Parinirvana (complete extinction), in the last five hundred years, there will be
持戒修福者。於此章句能生信心。以此為實 后五百歲者。大集云。初五百歲解脫牢固。第二五百歲禪定牢固。三多聞。四塔寺。五斗諍。皆如初二句例本疑惡世無信故舉惡世以斷疑。持戒修福者戒定也。以此為實者。正解無倒。無著云。增上戒等三學。顯示修行少欲等功德。戒出三塗定出六慾慧出三界。三明能信之所以二。初明歷事善友積集信因。
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 無著云。顯示集因於多佛所。明久事善友則緣勝也。種諸善根。明久伏三毒則因勝也。二明善友所攝成就信德二。初明攝受得福顯福德門。
須菩提。如來悉知悉見是諸眾生。得如是無量福德 無著云。謂於一切行住所作中知其心。四蘊見其依止色身故。此等顯示善友所攝。論云。若不說見。或謂如來以比智知。若不說知。或謂如來以肉眼見。故須二語。得福德者。魏云。生如是福德取如是福德。論云。生者能生因。取者熏修自體果義。無著云。生者福正起時現行。取者即彼滅時攝持種子。此云得者。生取二義不離於得。得之一字生取俱攝。二明攝受所以顯智慧門。由無二執故得攝受。△文二。初正明已斷粗執。
何以故。是諸眾生。無復我相人
【現代漢語翻譯】 現代漢語譯本： 持戒修行積累福報的人，對於《金剛經》中的這些語句能夠產生信心，並且認為這些是真實的。這裡所說的『后五百歲』，依據《大集經》的說法，是指最初的五百年是解脫堅固的時期，第二個五百年是禪定堅固的時期，之後依次是多聞堅固、塔寺堅固和斗諍堅固。這些都像最初兩個時期一樣。原本懷疑惡劣的時代沒有人會相信，所以舉出惡劣的時代來消除這種疑慮。『持戒修福者』指的是戒和定。『以此為實者』指的是正確理解，沒有顛倒。無著菩薩說，增上的戒、定、慧三學，顯示了修行少欲等功德。戒能使人脫離三惡道，定能使人脫離六慾天，慧能使人脫離三界。以下從兩個方面說明能夠產生信心：首先說明經歷善友，積累信心的原因。 應當知道，這些人不是僅僅在一尊佛、兩尊佛、三尊佛、四尊佛、五尊佛那裡種下善根，而是在無量千萬尊佛那裡種下了各種善根，聽聞這些章句，乃至僅僅生起一念清凈的信心。無著菩薩說，這顯示了在許多佛那裡積累了善因，說明長期親近善友，那麼所憑藉的因緣就殊勝。『種諸善根』，說明長期降伏貪嗔癡三毒，那麼所憑藉的根本就殊勝。下面從兩個方面說明被善友攝受，成就信德：首先說明被攝受而獲得福報，彰顯福德之門。 須菩提，如來完全知道、完全看見這些眾生，能夠獲得這樣無量的福德。無著菩薩說，如來對於一切眾生的行為、住所、所作所為都完全知曉，用四蘊來觀察他們的心，用五蘊中的色蘊來觀察他們所依止的色身。這些都顯示了被善友所攝受。論中說，如果只說『見』，那麼人們可能會認為如來是用比量智來知曉的；如果只說『知』，那麼人們可能會認為如來是用肉眼看見的，所以必須同時使用『知』和『見』這兩個詞。『得福德者』，魏譯本說，『生如是福德，取如是福德』。論中說，『生』是能生的因，『取』是熏修自體果的含義。無著菩薩說，『生』是福報正在生起時顯現的行為，『取』是福報滅去時攝持的種子。這裡所說的『得』，包含了『生』和『取』兩種含義，『得』這一個字就包含了『生』和『取』。下面說明被攝受的原因，彰顯智慧之門。因為沒有二元對立的執著，所以能夠被攝受。分為兩個部分：首先正式說明已經斷除了粗重的執著。 什麼緣故呢？因為這些眾生，沒有再執著於我相（belief in a personal self），人相（belief in individual beings）……
【English Translation】 English version: Those who uphold the precepts and cultivate blessings are able to generate faith in these sentences and phrases [章句] of the Diamond Sutra and regard them as true. The term 'the last five hundred years' refers, according to the Mahasamgraha Sutra [大集經], to the initial five hundred years when liberation [解脫] is firm, the second five hundred years when meditation [禪定] is firm, followed by periods when learning [多聞], stupas and monasteries [塔寺], and strife [斗諍] are firm, respectively. These are analogous to the first two periods. The original doubt was that in an evil age, no one would believe, so the evil age is cited to dispel this doubt. 'Those who uphold the precepts and cultivate blessings' refers to precepts [戒] and meditation [定]. 'Regard them as true' means correct understanding without inversion. Asanga [無著] says that the three studies of enhanced precepts, meditation, and wisdom [慧] reveal the merits of practicing with few desires, etc. Precepts liberate from the three evil realms [三塗], meditation liberates from the six desire realms [六慾], and wisdom liberates from the three realms [三界]. The reasons for being able to generate faith are explained in two aspects: first, clarifying the causes of accumulating faith through associating with virtuous friends. It should be known that these people have not merely planted roots of goodness with one Buddha, two Buddhas, three, four, or five Buddhas, but have already planted various roots of goodness with immeasurable thousands of Buddhas. Upon hearing these sentences and phrases, even a single thought of pure faith arises. Asanga [無著] says that this shows the accumulation of causes at many Buddhas' places, indicating that long-term association with virtuous friends makes the conditions superior. 'Planting various roots of goodness' indicates that long-term subduing of the three poisons [三毒] makes the fundamental cause superior. Next, the attainment of faith through being embraced by virtuous friends is explained in two aspects: first, clarifying the reception of blessings and revealing the door of merit. Subhuti [須菩提], the Tathagata [如來] fully knows and fully sees these beings, who are able to obtain such immeasurable merit. Asanga [無著] says that the Tathagata fully knows their minds in all their actions, dwellings, and deeds, observing their minds with the four aggregates [四蘊] and their physical bodies with the form aggregate [色身] among the five aggregates. These all show being embraced by virtuous friends. The treatise says that if only 'seeing' is mentioned, people might think that the Tathagata knows through inferential wisdom; if only 'knowing' is mentioned, people might think that the Tathagata sees with the physical eye, so both 'knowing' and 'seeing' must be used. 'Obtaining merit' is translated by the Wei dynasty as 'generating such merit, taking such merit.' The treatise says that 'generating' is the cause of being able to generate, and 'taking' is the meaning of cultivating the self-nature fruit. Asanga [無著] says that 'generating' is the manifest action when merit is arising, and 'taking' is the seed held when that merit ceases. The term 'obtaining' here includes both the meanings of 'generating' and 'taking'; the single word 'obtaining' encompasses both 'generating' and 'taking'. Next, the reason for being embraced is explained, revealing the door of wisdom. Because there is no dualistic attachment, one can be embraced. The text is in two parts: first, it formally clarifies that coarse attachments have already been severed. Why is this? It is because these beings no longer cling to the perception of a self [我相], the perception of a being [人相]...
相眾生相壽者相。無法相亦無非法相 初徴信者。以何義故。得如來悉知悉見。后釋二。一無我執。執取自體為我。計我展轉趣于余趣為人。計我盛衰苦樂種種變異相續為眾生。計我一報命根不斷而住為壽者。二無法執。論云。無法相者。能取所取一切法無。亦無非法相者。無我真空實有。然離二執正是得佛知見。成就凈信之本善根福德。卻是相兼故。論云。有智慧便足。何故。復說持戒功德。為示現實相差別義故。亦有持戒功德。依信心恭敬能生實相故。不但說般若二因。顯未除細執。
何以故。是諸眾生。若心取相則爲著我人眾生壽者。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 若心取下。總明二相總解取法非法。盡名相也。亦是建立取相。則我等相便生立義宗也。若取法下。別明二相。論云。但有無明使無現行粗煩惱。示無我見故。無著云。但取法及非法相轉。非我等想。以我等想及依止不轉。中有徴者。取法但為法相。何故便著我等。釋云。取非法亦著我等。何況取法以後釋前也。四示中道之玄門。
是故。不應取法不應取非法。以是義故。如來常說汝等比丘。知我說法如筏喻者。法尚應舍何況非法 初正結歸中后引說。以證筏喻者。假言顯義。不應如言執義。不執即
【現代漢語翻譯】 現代漢語譯本：相、眾生相、壽者相，無法相也無非法相。最初提問信仰者，以什麼意義，能夠讓如來完全知曉完全看見？後面解釋分為兩部分。第一，去除我執。執著于自身為『我』（Atman），認為『我』（Atman）不斷地在各個輪迴中流轉；認為『我』（Atman）經歷盛衰、苦樂種種變異，相續不斷，是為『眾生』（Sattva）；認為『我』（Atman）一期的壽命，命根不斷而存活，是為『壽者』（Jiva）。第二，去除法執。論中說：『無法相』（Asat-dharma-samjna）指的是，能取和所取的一切法都不存在；『亦無非法相』（Naivasat-dharma-samjna）指的是，無我的真空實實在在存在。然而，離開這兩種執著，才能真正獲得佛的知見，成就凈信的根本善根福德。這兩種執著是相互關聯的，所以論中說：『有智慧就足夠了，為什麼還要說持戒的功德？』這是爲了顯示現實相的差別意義。也有持戒的功德，依靠信心和恭敬能夠產生實相，所以不僅僅是說般若智慧這兩種原因，是爲了顯示還沒有去除細微的執著。 為什麼呢？因為這些眾生，如果心中執取于相，就會執著於我（Atman）、人（Pudgala）、眾生（Sattva）、壽者（Jiva）。如果執取於法相（Dharma-samjna），就會執著於我（Atman）、人（Pudgala）、眾生（Sattva）、壽者（Jiva）。為什麼呢？如果執取于非法相（Adharma-samjna），就會執著於我（Atman）、人（Pudgala）、眾生（Sattva）、壽者（Jiva）。』如果心中執取于相』以下，總的說明了兩種相，總的解釋了執取法和非法，都叫做『相』。這也是建立執取相，那麼我等之相便會產生，建立義理宗派。『如果執取於法』以下，分別說明兩種相。論中說：『只有無明（Avidya）的驅使，沒有現行的粗大煩惱，顯示了沒有我見（Atma-drishti）的緣故。』無著（Asanga）說：『只是執取法相和非法相的轉變，而不是我等之想，因為我等之想以及所依止的不會轉變。』其中有疑問，執取法只是爲了法相，為什麼就會執著於我等呢？解釋說：『執取非法也會執著於我等，更何況是執取法呢？』這是用後面的解釋前面的。第四，顯示中道的玄妙之門。 因此，不應該執取法，也不應該執取非法。因為這個緣故，如來（Tathagata）常常說：『你們這些比丘（Bhikkhu），知道我說法如同木筏的比喻嗎？』法尚且應該捨棄，何況非法呢？』最初是正確的總結歸納，後面引用說法來證明。『木筏的比喻』，是用假借的言語來顯示義理，不應該像執著言語一樣執著義理，不執著就是...
【English Translation】 English version: The characteristic of a phenomenon, the characteristic of a being, the characteristic of a life, neither the characteristic of a dharma nor the characteristic of a non-dharma. Initially questioning the faithful, by what meaning can the Tathagata (如來) fully know and fully see? The subsequent explanation is divided into two parts. First, the removal of attachment to self. Clinging to oneself as 'I' (Atman), believing that 'I' (Atman) continuously transmigrates through various realms; believing that 'I' (Atman) experiences prosperity and decline, suffering and joy, continuously changing, is called 'being' (Sattva); believing that 'I' (Atman) has a lifespan in one existence, with the life force continuously existing, is called 'life' (Jiva). Second, the removal of attachment to dharma. The treatise states: 'The characteristic of non-dharma' (Asat-dharma-samjna) refers to the non-existence of all dharmas that can be grasped and what is grasped; 'neither the characteristic of non-dharma' (Naivasat-dharma-samjna) refers to the real existence of the emptiness of selflessness. However, only by abandoning these two attachments can one truly attain the knowledge and vision of the Buddha, and achieve the fundamental roots of goodness and merit of pure faith. These two attachments are interconnected, so the treatise states: 'Having wisdom is sufficient, why is the merit of upholding precepts also mentioned?' This is to show the different meanings of the reality of phenomena. There is also the merit of upholding precepts, which can generate the true reality through faith and reverence, so it is not just about the two causes of prajna wisdom, but to show that subtle attachments have not yet been removed. Why is this? Because if these beings cling to characteristics in their minds, they will be attached to self (Atman), person (Pudgala), being (Sattva), and life (Jiva). If they cling to the characteristic of dharma (Dharma-samjna), they will be attached to self (Atman), person (Pudgala), being (Sattva), and life (Jiva). Why is this? If they cling to the characteristic of non-dharma (Adharma-samjna), they will be attached to self (Atman), person (Pudgala), being (Sattva), and life (Jiva).' 'If they cling to characteristics in their minds' below, generally explains the two characteristics, and generally explains clinging to dharma and non-dharma, all are called 'characteristics'. This is also establishing the clinging to characteristics, then the characteristics of self and others will arise, establishing doctrinal schools. 'If they cling to dharma' below, separately explains the two characteristics. The treatise states: 'Only driven by ignorance (Avidya), without the manifest gross afflictions, showing the reason for the absence of self-view (Atma-drishti).' Asanga (無著) says: 'It is only the transformation of clinging to the characteristic of dharma and the characteristic of non-dharma, not the thought of self and others, because the thought of self and others and what it relies on will not transform.' Among them, there is a question, clinging to dharma is only for the characteristic of dharma, why would it be attached to self and others? The explanation says: 'Clinging to non-dharma will also be attached to self and others, let alone clinging to dharma?' This is using the later to explain the former. Fourth, revealing the profound gate of the Middle Way. Therefore, one should not cling to dharma, nor should one cling to non-dharma. For this reason, the Tathagata (如來) often says: 'You monks (Bhikkhu), do you know that my teaching is like the parable of the raft?' Even dharma should be abandoned, let alone non-dharma?' Initially, it is a correct summary and conclusion, and later it cites teachings to prove it. 'The parable of the raft' is using metaphorical language to reveal the meaning, one should not cling to the meaning like clinging to the words, not clinging is...
為不取。非全棄也。偈云。彼不住隨順於法中證智。論釋云。不住者得證智。舍教如到彼岸。隨順者。隨順彼證智之教法。如未到岸。無著云。法尚應舍者。實相生故。何況非法者。理不應故。三斷無相。云何得說疑。論云。向說不可以相見佛。佛非有為。云何釋迦得阿耨菩提。云何說法。斷之文二。初問答斷疑四。初舉疑因以問。
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 佛問得不。意顯不得故。無著云。顯示翻于正覺取故。二順實理以酬。
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 偈云。應化非真佛。亦非說法者。三釋無定法之言。
何以故。如來所說法。皆不可取不可說。非法非非法 無著云。不可取者。謂正聞時。不可說者。謂正說時。非法者。分別性故。非非法者。法無我理故。論云。彼法非法非非法。依真如義說。非法者。一切法無體相故。非非法者。彼真如無我實相有故。何故。唯言說不言證。有言。說者。即成證義故。若不證者。則不能說。四釋無取說之所以。
所以者何。一切賢聖皆以無為法而有差別 魏云。一切聖人皆以無為法得名。論意云。聖人但依真如清凈得名。非別得法故無取說。而有差
【現代漢語翻譯】 現代漢語譯本：
『為不取』，並非完全拋棄。偈語說：『他們不住留戀，在隨順於法的過程中證得智慧。』 論釋說：『不住留戀是指獲得證智，捨棄教法就像到達彼岸。隨順是指隨順那證智的教法，就像尚未到達岸邊。』 無著菩薩說：『法尚且應該捨棄，因為實相由此而生；何況不是法呢，從道理上講更不應該執著。』 三斷除對無相的疑惑，如何才能說斷除了疑惑呢？ 論中說：『之前說過不可以相見佛，佛不是有為法。』 如何解釋釋迦牟尼佛證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），如何說法呢？ 斷除疑惑的文分為兩部分。首先是問答斷除疑惑，分為四個部分。首先提出疑問的原因來發問。
須菩提（Subhuti，佛陀的弟子）啊，你的意思如何？如來（Tathagata，佛陀的稱號）證得了阿耨多羅三藐三菩提嗎？如來有所說法嗎？ 佛陀問是否證得，意在顯示不得。無著菩薩說：『顯示了顛倒取證覺悟。』 第二，順應真實的道理來回答。
須菩提說：『如我理解佛所說的意義，沒有固定的法可以稱為阿耨多羅三藐三菩提，也沒有固定的法是如來可以說的。』 偈語說：『應化身不是真佛，也不是說法者。』 第三，解釋沒有固定法的說法。
為什麼呢？如來所說的法，都是不可執取、不可言說的，不是法，也不是非非法。 無著菩薩說：『不可執取，是指在正確聽聞時；不可說，是指在正確說法時；非法，是因為是分別性的緣故；非非法，是因為法無我之理的緣故。』 論中說：『那法既不是法，也不是非非法，是依據真如的意義來說的。非法，是因為一切法沒有自體和相狀的緣故；非非法，是因為那真如無我的實相是存在的緣故。』 為什麼只說言說而不說證悟呢？ 有人說，說，就是成就證悟的意義。如果不證悟，就不能說。 第四，解釋沒有執取和說的原因。
所以是什麼原因呢？一切賢聖都是以無為法而有差別。』 魏譯本說：『一切聖人都是以無為法得名的。』 論中的意思是說：聖人只是依據真如清凈而得名，並非另外得到什麼法，所以沒有執取和說，而有差別。
【English Translation】 English version:
'To not take' does not mean to completely abandon. A verse says: 'They do not dwell, and in accordance with the Dharma, they attain wisdom.' The commentary explains: 'Not dwelling means attaining wisdom, abandoning teachings is like reaching the other shore. In accordance means following the teachings of that wisdom, like not yet reaching the shore.' Asanga (無著, a Buddhist philosopher) says: 'Even the Dharma should be abandoned, because the true nature arises from it; how much more so what is not Dharma, which should not be clung to in principle.' The three cut off doubts about no-form, how can it be said that doubts are cut off? The treatise says: 'It was said before that the Buddha cannot be seen with form, the Buddha is not conditioned.' How to explain that Shakyamuni (釋迦牟尼, the historical Buddha) attained Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), and how to teach the Dharma? The text on cutting off doubts is divided into two parts. First, the question and answer cut off doubts, divided into four parts. First, raise the reason for doubt to ask.
Subhuti (須菩提, a disciple of the Buddha), what do you think? Did the Tathagata (如來, title of the Buddha) attain Anuttara-samyak-sambodhi? Does the Tathagata have anything to teach? The Buddha asks whether it was attained, implying that it was not. Asanga says: 'It shows the reversal of taking enlightenment for attainment.' Second, respond in accordance with the true principle.
Subhuti said: 'As I understand the meaning of what the Buddha said, there is no fixed Dharma that can be called Anuttara-samyak-sambodhi, nor is there any fixed Dharma that the Tathagata can speak of.' A verse says: 'The manifested body is not the true Buddha, nor is it the one who teaches the Dharma.' Third, explain the statement of no fixed Dharma.
Why is that? All the Dharma spoken by the Tathagata is ungraspable and unspeakable, neither Dharma nor non-Dharma. Asanga says: 'Ungraspable means at the time of correct hearing; unspeakable means at the time of correct speaking; non-Dharma, because it is of a discriminating nature; non-non-Dharma, because of the principle of Dharma without self.' The treatise says: 'That Dharma is neither Dharma nor non-Dharma, it is spoken according to the meaning of Suchness. Non-Dharma, because all Dharmas have no self-nature and form; non-non-Dharma, because that true nature of no-self is real.' Why only speak of speaking and not of realization? Some say that speaking is the meaning of accomplishing realization. If one does not realize, one cannot speak. Fourth, explain the reason for no grasping and speaking.
What is the reason? All the wise and holy ones are differentiated by unconditioned Dharma.' The Wei translation says: 'All the sages are named by unconditioned Dharma.' The meaning in the treatise is: Sages are named only according to the purity of Suchness, not by obtaining any other Dharma, so there is no grasping and speaking, but there are differences.
別者。論云。真如具足清凈分清凈。無著云。無為者無分別義故。是故菩薩有學得名。如來無學得名。初無為者。折伏散亂時顯了故。后無為者。唯第一義者無上覺故。三乘賢聖皆修證無為。故通說為差別。二校量顯勝四。初舉劣福以問。
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 俱舍偈云。四大洲日月蘇迷盧欲天梵世各一千。名一小千界。此小千千倍。說名一中千。此千倍大千。皆同一成壞。七寶者。金銀琉璃珊瑚碼瑙赤真珠頗梨二釋福多以酬。
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 無著云。是福德者標牒。即非者約勝義空。是故者約世俗有。三判經福超過。
若復有人。於此經中受持乃至四句偈等。為他人說其福勝彼 偈云。受持法及說。不空于福德。福不趣菩提。二能趣菩提。四句者。但於四句詮義。究竟即成四句偈。如凡所有相皆是虛妄。若見諸相非相。即見如來。此最妙也。然但義見四句。持說即趣菩提。文或增減不必唯四。義若闕者則互成謗。四釋超過所以二。初正釋。
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 諸佛菩提法者。論云。名為法身。于彼法身此二能作了因。
【現代漢語翻譯】 現代漢語譯本 別者。《論》中說：『真如具足清凈分清凈。』無著說：『無為者，是無分別的意思。』所以菩薩在有學階段可以得到這個名稱，如來在無學階段得到這個名稱。最初的無為，是因為折伏散亂時才顯現出來；後來的無為，是因為只有第一義者才能達到無上覺悟。三乘的賢聖都修證無為，所以通稱為差別。二、校量顯示殊勝分四部分，首先舉出較小的福德來提問。
『須菩提，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，這個人所得的福德難道不多嗎？』《俱舍論》的偈頌說：『四大洲、日月、蘇迷盧山（Sumeru，須彌山，世界的中心）、欲界天、梵天世界各一千個，稱為一個小千世界。這個小千世界再乘以一千倍，就稱為一個中千世界。這個中千世界再乘以一千倍，就成為一個大千世界。這些世界都經歷相同的成住壞空過程。』七寶指的是金、銀、琉璃、珊瑚、瑪瑙、赤真珠、頗梨（水晶）。二、解釋福德之多以迴應。
須菩提回答說：『非常多，世尊。』為什麼呢？因為這種福德的本質不是福德性，所以如來說福德多。』無著說：『是福德者，是標明。即非者，是從勝義空的角度來說。是故者，是從世俗有的角度來說。』三、判斷此經的福德超過前者。
『如果有人，從這部經中受持，乃至四句偈等，為他人解說，他的福德勝過前者。』偈頌說：『受持佛法以及解說，不會使福德落空。福德不能直接趨向菩提，而受持解說佛法能趨向菩提。』四句指的是，只要對四句的意義理解透徹，就能構成四句偈，例如『凡所有相，皆是虛妄。若見諸相非相，即見如來。』這是最妙的。然而，只要在義理上理解四句，受持和解說就能趨向菩提。文字上或有增減，不必拘泥於四句。如果義理有所缺失，就會互相誹謗。』四、解釋超過的原因分兩部分，首先是正面解釋。
『為什麼呢？須菩提，一切諸佛以及諸佛的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之法，都從此經中產生。』諸佛菩提法，《論》中說：『名為法身。對於法身，受持和解說能作爲了因。』
【English Translation】 English version Furthermore. The Treatise says: 'Tathata (真如, True Thusness) is complete with pure aspects of purity.' Asanga (無著) says: 'Non-action (無為) means non-discrimination.' Therefore, Bodhisattvas (菩薩) in the stage of learning are given this name, while Tathagatas (如來) in the stage of no-more-learning are given this name. The initial non-action is manifested when subduing distractions; the subsequent non-action is because only those with the ultimate meaning can attain unsurpassed enlightenment. Sages of the Three Vehicles (三乘) all cultivate and realize non-action, so it is generally referred to as a distinction. Two, comparing and contrasting to reveal superiority in four parts, first raising inferior merit to ask.
'Subhuti (須菩提), what do you think? If someone were to fill three thousand great thousand worlds with the seven treasures and use them for giving, would the merit gained by this person be great?' The verse in the Abhidharmakośabhāṣya (俱舍論) says: 'One thousand each of the four continents, suns and moons, Mount Sumeru (蘇迷盧, the center of the world), desire heavens, and Brahma worlds are called a small thousand worlds. This small thousand multiplied by a thousand is called a middle thousand world. This multiplied by a thousand is a great thousand world. All undergo the same process of formation, existence, destruction, and emptiness.' The seven treasures are gold, silver, lapis lazuli, coral, agate, red pearl, and crystal. Two, explaining the abundance of merit in response.
Subhuti replied: 'Very much, World Honored One.' Why? Because the nature of this merit is not the nature of merit, therefore the Tathagata says the merit is much.' Asanga says: '』This merit』 is a designation. 『Is not』 is from the perspective of ultimate emptiness. 『Therefore』 is from the perspective of conventional existence.' Three, judging that the merit of this sutra surpasses the former.
'If someone were to receive, uphold, and explain, even a four-line verse from this sutra, their merit would surpass that of the former.' The verse says: 'Receiving, upholding, and explaining the Dharma (法), does not empty merit. Merit does not directly lead to Bodhi (菩提, enlightenment), but receiving and explaining the Dharma can lead to Bodhi.' The four lines refer to understanding the meaning of four lines thoroughly, which can constitute a four-line verse, such as 'All forms are illusory. If one sees all forms as non-forms, one sees the Tathagata.' This is the most wonderful. However, as long as one understands the four lines in meaning, receiving, upholding, and explaining can lead to Bodhi. The wording may be increased or decreased, not necessarily limited to four lines. If the meaning is lacking, they will slander each other.' Four, explaining the reason for surpassing in two parts, first the direct explanation.
'Why? Subhuti, all Buddhas (諸佛) and the Dharma of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment) of all Buddhas come from this sutra.' The Dharma of the Buddhas' Bodhi, the Treatise says: 'Is called Dharmakaya (法身, Dharma Body). For the Dharmakaya, receiving, upholding, and explaining can serve as the direct cause.'
一切諸佛者即報化身。論云。於此能為生因。二轉釋。
須菩提。所謂佛法者即非佛法 第一義中。無有佛法從經出也。四斷聲聞得果是取疑。論云。向說聖人無為法不可取說。云何聲聞各取自果。如證而說。斷之文四。初入流果。
須菩提。于意云何。須陀洹能作是念。我得須陀洹果不。須菩提言。不也世尊。何以故。須陀洹名為入流而無所入。不入色聲香味觸法是。名須陀洹 須陀洹。此云入流。入聖人流故。亦云預流。預聖人流故。秪由不入六塵名入聖流。不是別有所入故。論云。聖人得果不取一法。不取六塵境界。故名逆流。乃至羅漢不取一法。以是義故。名阿羅漢。然非不取無為自果。但于證時離取我等煩惱。是故無如是心。我能得果。若起如是心我能得果。即爲著我等故。知得果是不取義。何得疑雲是取。二一來果。
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 斯陀含。此云一來。斷欲界六品修惑。從此命終。一往天上一來人間。便得阿羅漢果。故名一來。而實無來者。已悟無我誰能往來。三不來果。
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
【現代漢語翻譯】 現代漢語譯本 一切諸佛，指的是報身佛和化身佛。論中說：『對於眾生來說，佛能成為產生利益的原因。』這是從能生和所生的角度來解釋的。 『須菩提，所謂的佛法，實際上並非固定不變的佛法。』在第一義諦（Paramārtha，最高真理）中，沒有實在的佛法可以從經典中產生。四種斷除煩惱的聲聞乘修行者證得果位，被認為是執取果位，這是因為論中說：『先前所說的聖人所證悟的無為法是不可執取的。』那麼，為什麼聲聞乘的修行者各自執取自己所證得的果位呢？這是因為他們如實證悟並宣說。斷除煩惱的文義有四種，首先是入流果（Srota-āpanna）。 『須菩提，你認為如何？須陀洹（Srota-āpanna，入流者）會這樣想嗎？『我得到了須陀洹果嗎？』』須菩提回答說：『不會的，世尊。』『為什麼呢？須陀洹被稱為入流，但實際上並沒有進入任何事物。不入色、聲、香、味、觸、法這些六塵境界，這才是須陀洹。』須陀洹，意為『入流』，進入聖人的法流之故，也稱為『預流』，預先進入聖人的法流之故。僅僅因為不入六塵，才被稱為進入聖人的法流，並不是另外進入了什麼。論中說：『聖人證得果位，不執取任何一法，不執取六塵境界，所以稱為逆流。』乃至阿羅漢（Arhat，無學）也不執取任何一法。因為這個緣故，稱為阿羅漢。然而，並非不領受無為的自身果報，只是在證悟時，遠離了執取我等煩惱，因此沒有這樣的想法：『我能夠得到果位。』如果生起這樣的想法：『我能夠得到果位。』那就是執著於我等。因此，要知道得到果位是不執取的含義。怎麼能懷疑說是執取呢？』其次是一來果（Sakṛdāgāmin）。 『須菩提，你認為如何？斯陀含（Sakṛdāgāmin，一來者）會這樣想嗎？『我得到了斯陀含果嗎？』』須菩提回答說：『不會的，世尊。』『為什麼呢？斯陀含被稱為一來，但實際上並沒有往來。這才是斯陀含。』斯陀含，意為『一來』，斷除了欲界六品修惑。從此命終后，一次往生到天界，一次來到人間，便能證得阿羅漢果，所以稱為一來。但實際上並沒有來去，已經領悟到無我，誰又能往來呢？』第三是不來果（Anāgāmin）。 『須菩提，你認為如何？阿那含（Anāgāmin，不來者）會這樣想嗎？『我得到了阿那含果嗎？』』須菩提回答說：『不會的，世尊。』『為什麼呢？』
【English Translation】 English version All Buddhas refer to the Nirmāṇakāya (Transformation Body) and Sambhogakāya (Enjoyment Body). The commentary states: 'In this, they can be the cause of arising.' This is explained from the perspective of cause and effect. 'Subhūti, what is called the Dharma of the Buddha is actually not the Dharma.' In the ultimate truth (Paramārtha), there is no real Dharma that originates from the scriptures. The four types of Śrāvakas (Hearers) who attain fruition by severing afflictions are considered to be attached to the fruition because the commentary states: 'The non-active Dharma realized by the saints mentioned earlier is not something to be grasped.' So, why do the Śrāvakas each grasp their own attained fruition? It is because they truly realize and proclaim it. There are four aspects to the meaning of severing afflictions. First is the Stream-enterer (Srota-āpanna). 'Subhūti, what do you think? Would a Srota-āpanna (Stream-enterer) have this thought: 'Have I attained the fruit of Srota-āpanna?' Subhūti replied: 'No, World Honored One.' 'Why is that? A Srota-āpanna is called a Stream-enterer, but actually does not enter anything. Not entering the six sense objects of form, sound, smell, taste, touch, and dharma, that is called a Srota-āpanna.' Srota-āpanna means 'Stream-enterer,' entering the stream of the saints. It is also called 'Pre-stream-enterer,' pre-entering the stream of the saints. It is only because of not entering the six sense objects that one is called entering the stream of the saints; it is not entering anything else. The commentary states: 'A saint who attains fruition does not grasp any dharma, does not grasp the realm of the six sense objects, therefore is called against the stream.' Even an Arhat (Worthy One) does not grasp any dharma. For this reason, they are called Arhats. However, it is not that they do not receive the unconditioned fruition itself, but that at the time of realization, they are free from grasping at self and other afflictions. Therefore, they do not have such a thought: 'I am able to attain fruition.' If such a thought arises: 'I am able to attain fruition,' that is attachment to self and others. Therefore, know that attaining fruition means non-attachment. How can one doubt that it is grasping?' Second is the Once-returner (Sakṛdāgāmin). 'Subhūti, what do you think? Would a Sakṛdāgāmin (Once-returner) have this thought: 'Have I attained the fruit of Sakṛdāgāmin?' Subhūti replied: 'No, World Honored One.' 'Why is that? A Sakṛdāgāmin is called a Once-returner, but actually there is no returning. That is called a Sakṛdāgāmin.' Sakṛdāgāmin means 'Once-returner,' having severed six grades of afflictions of the desire realm. After dying from this life, one is born once in the heavens and comes once to the human realm, and then attains the fruit of Arhat, therefore it is called Once-returner. But actually there is no coming and going; having realized no-self, who can come and go?' Third is the Non-returner (Anāgāmin). 'Subhūti, what do you think? Would an Anāgāmin (Non-returner) have this thought: 'Have I attained the fruit of Anāgāmin?' Subhūti replied: 'No, World Honored One.' 'Why is that?'
。阿那含名為不來。而實無不來。是故名阿那含 阿那含。此云不來。亦云不還。斷欲界九品修惑盡。命終一往天上。更不還來地獄。故云不來。而實無不來義。同前釋。四不生果。阿羅漢。此釋有三。一無賊。三界見修煩惱盡故。二不生。不受後有故。三應供。應受人天廣大供養故。文三。初舉所得以問。
須菩提。于意云何。阿羅漢能作是念。我得阿羅漢道不 二明無取以答。
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 三引已證令信。三初明佛先印。
世尊。佛說我得無諍三昧。人中最為第一。是第一離欲阿羅漢 無諍者。不惱眾生。能令眾生不起煩惱。故佛贊之。十弟子中善現第一離欲者。三界煩惱但有貪心盡名為欲。非唯欲界二彰已不取。
我不作是念。我是離欲阿羅漢 三卻釋佛意。
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 論云。離二種障。一煩惱障得阿羅漢故離。二三昧障得無諍故離。故無所行。阿蘭那者。此云寂靜。五斷釋迦然燈取說疑。論云。釋迦昔于然燈佛所受法。彼佛為此佛說法。云何言不可取不可說。
【現代漢語翻譯】 現代漢語譯本：『阿那含』（Anagamin，不還果）名為『不來』，但實際上並沒有『不來』這回事，所以才叫做『阿那含』。『阿那含』，在這裡翻譯為『不來』，也翻譯為『不還』，意思是斷盡欲界九品思惑，命終之後往生到天上，不再返回地獄，所以叫做『不來』。但實際上並沒有『不來』的意義，和前面的解釋相同。這是第四個不生果。『阿羅漢』（Arhat），對此有三種解釋：一是『無賊』，因為斷盡了三界見修煩惱；二是『不生』，因為不再受後有；三是『應供』，應該接受人天廣大的供養。經文分為三部分。首先提出所得之果來發問： 『須菩提，你認為怎麼樣？阿羅漢會這樣想嗎：『我得到了阿羅漢道』？』 其次闡明無所取而回答： 『須菩提回答說：『不，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』，那就是執著於我相、人相、眾生相、壽者相了。』 再次引用自己所證得的境界來使人信服。首先說明佛陀曾經印證： 『世尊，佛陀說我得到了無諍三昧（Arana Samadhi），在人群中最為第一，是第一離欲阿羅漢。』無諍，就是不惱害眾生，能使眾生不起煩惱，所以佛陀讚歎他。在十大弟子中，善現（Subhuti）是第一離欲者，三界煩惱中只有貪心斷盡才叫做離欲，不僅僅是欲界。 其次彰顯自己不執取： 『我沒有這樣想：『我是離欲阿羅漢』。 再次反過來解釋佛陀的用意： 『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行（Aranya，寂靜處）的人了。因為須菩提實際上沒有什麼行為，所以才叫做須菩提是樂於阿蘭那行的人。』論中說，遠離兩種障礙：一是煩惱障，因為得到阿羅漢果而遠離；二是三昧障，因為得到無諍三昧而遠離，所以無所行。阿蘭那，這裡翻譯為寂靜。 最後斷除釋迦牟尼佛（Sakyamuni Buddha）在然燈佛（Dipankara Buddha）處取法說法的疑問。論中說，釋迦牟尼佛過去在然燈佛處接受佛法，然燈佛為釋迦牟尼佛說法，為什麼說不可取、不可說呢？
【English Translation】 English version: 『Anagamin』 (Anagamin, Non-Returner) is named 『Non-Coming,』 but in reality, there is no such thing as 『Non-Coming,』 so it is called 『Anagamin.』 『Anagamin,』 here translated as 『Non-Coming,』 is also translated as 『Non-Returning,』 meaning having completely severed the nine grades of delusion in the Desire Realm. After death, one is reborn in the heavens and does not return to the lower realms, so it is called 『Non-Coming.』 But in reality, there is no meaning of 『Non-Coming,』 which is the same as the previous explanation. This is the fourth non-returning fruit. 『Arhat』 (Arhat), there are three explanations for this: first, 『No Thief,』 because the afflictions of views and practices in the Three Realms are completely severed; second, 『Non-Birth,』 because one no longer receives future existence; third, 『Worthy of Offerings,』 deserving of vast offerings from humans and gods. The text is divided into three parts. First, the attained fruit is brought up to ask: 『Subhuti, what do you think? Would an Arhat think this: 『I have attained the Arhat Path』?』 Secondly, it clarifies non-attachment in response: 『Subhuti replied: 『No, World Honored One. Why? In reality, there is no dharma called Arhat. World Honored One, if an Arhat thinks this: 『I have attained the Arhat Path,』 then that is attachment to the perception of self, the perception of others, the perception of living beings, and the perception of a life span.』 Again, one's own attained state is cited to inspire faith. First, it is stated that the Buddha once affirmed: 『World Honored One, the Buddha said that I have attained the Arana Samadhi (Arana Samadhi, Samadhi of Non-Contention), the foremost among people, the foremost Arhat free from desire.』 Non-contention means not harming sentient beings, able to prevent sentient beings from arising afflictions, so the Buddha praised him. Among the ten great disciples, Subhuti (Subhuti) is the foremost free from desire; only the complete severance of greed among the afflictions of the Three Realms is called freedom from desire, not just the Desire Realm. Secondly, it highlights one's own non-attachment: 『I do not think this: 『I am an Arhat free from desire.』 Again, it explains the Buddha's intention in reverse: 『World Honored One, if I think this: 『I have attained the Arhat Path,』 the World Honored One would not say that Subhuti is one who delights in Aranya practice (Aranya, quiet place). Because Subhuti actually has no practice, that is why he is called Subhuti who delights in Aranya practice.』 The treatise says, to be apart from two kinds of obstacles: first, the obstacle of afflictions, because one attains the Arhat fruit and is apart from it; second, the obstacle of samadhi, because one attains the Samadhi of Non-Contention and is apart from it, so there is no practice. Aranya, here translated as quiet. Finally, it resolves the doubt about Sakyamuni Buddha (Sakyamuni Buddha) receiving and expounding the Dharma at Dipankara Buddha's (Dipankara Buddha) place. The treatise says, Sakyamuni Buddha received the Dharma at Dipankara Buddha's place in the past, and Dipankara Buddha expounded the Dharma for Sakyamuni Buddha, so why is it said that it cannot be taken or spoken?
佛告須菩提。于意云何。如來昔在然燈佛所。於法有所得不。不也世尊。如來在然燈佛所。於法實無所得 於法實無所得者。然燈佛說。說是語言。釋迦所聞唯聞語言。語言非實智證法故。論云。釋迦于然燈所。言語所說不取證法。以是義故。顯彼證智不可說不可取。六斷嚴土違于不取疑。論云。若法不可取。云何諸菩薩取莊嚴凈土。云何自受法王身。斷之文三。初舉取相莊嚴問。
須菩提。于意云何。菩薩莊嚴佛土不 佛意欲明法性真土。故問取形相莊嚴土不。二釋離相莊嚴答。
不也。世尊。何以故。莊嚴佛土者。即非莊嚴是名莊嚴 偈云。智習唯識通。如是取凈土。非形第一體。非嚴莊嚴意。論釋云。諸佛無有莊嚴國土事。唯真實智慧習識通達故。不可取莊嚴有二。一形相。二第一義相。非嚴者無形相故。莊嚴意者。即是第一莊嚴。以一切功德成就莊嚴故。三依凈心莊嚴勸。
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 論云。若人分別佛土。是有為形相。而言我成就者。彼住於色等境中。為遮此故。故云應如是生清凈心。不應住色等也。而生其心者。則是正智。此是真心。若都無心便同空見。七斷受得報身有取疑。疑意
【現代漢語翻譯】 現代漢語譯本： 佛對須菩提說：『你的意思怎麼樣？如來過去在燃燈佛（Dipamkara Buddha）那裡，對於佛法有所得嗎？』 須菩提回答說：『沒有，世尊。如來在燃燈佛那裡，對於佛法實際上沒有任何所得。』 『對於佛法實際上沒有任何所得』，燃燈佛所說，所說的只是語言。釋迦所聽到的也只是語言。語言不是真實的智慧所證得的法，所以《論》中說：釋迦在燃燈佛那裡，對於言語所說的法沒有取證。因為這個緣故，顯示那證悟的智慧是不可說、不可取的。 第六個問題是斷除嚴凈佛土的執取，違背了不取著的教義。疑問是：如果佛法不可取，為什麼諸位菩薩要取著莊嚴清凈的佛土？又如何受用法王之身？斷除這種疑惑的經文有三部分。首先提出取著相狀莊嚴的問題： 『須菩提，你的意思怎麼樣？菩薩莊嚴佛土嗎？』 佛的意思是想闡明法性才是真正的佛土，所以問是否取著形相來莊嚴佛土。 第二部分是解釋離相莊嚴的回答： 『不，世尊。為什麼呢？所謂莊嚴佛土，即非莊嚴，是名莊嚴。』 偈語說：『智慧修習唯識，通達如是，才能取著清凈佛土。不是形相第一的本體，不是執著于莊嚴的意義。』《論》中解釋說：諸佛沒有莊嚴國土的事情，唯有真實的智慧修習唯識才能通達。不可取著的莊嚴有兩種：一是形相，二是第一義相。『非嚴』是因為沒有形相的緣故。『莊嚴意』就是第一義的莊嚴，因為一切功德成就了莊嚴的緣故。 第三部分是依據清凈心莊嚴的勸誡： 『所以，須菩提，諸位菩薩摩訶薩，應當這樣生起清凈心，不應當住在色相上生心，不應當住在聲香味觸法上生心，應當無所住而生其心。』 《論》中說：如果有人分別佛土，認為是有為的形相，並且說我成就了它，那麼他就住在色等境界中。爲了遮止這種觀念，所以說『應當這樣生起清凈心，不應當住在色等上』。『而生其心』，就是生起正智，這是真心。如果完全沒有心，就等同於空見。 第七個問題是斷除受得報身有取著的疑惑。疑惑的含義是：
【English Translation】 English version: The Buddha said to Subhuti: 'What do you think? Did the Tathagata obtain anything from the Dharma when he was with Dipamkara Buddha (Dipamkara Buddha)?' Subhuti replied: 'No, World Honored One. The Tathagata did not actually obtain anything from the Dharma when he was with Dipamkara Buddha.' 'Actually, nothing was obtained from the Dharma.' What Dipamkara Buddha said was merely language. What Shakyamuni heard was also merely language. Language is not the Dharma realized by true wisdom. Therefore, the Treatise says: Shakyamuni did not take the Dharma spoken in language as proof when he was with Dipamkara. For this reason, it shows that the wisdom of realization is unspeakable and unattainable. The sixth question is to cut off the attachment to the adornment of pure lands, which contradicts the doctrine of non-attachment. The question is: If the Dharma is unattainable, why do the Bodhisattvas attach to the adornment of pure lands? And how do they receive the Dharma King's body? There are three parts to the text that cuts off this doubt. First, it raises the question of attaching to the appearance of adornment: 'Subhuti, what do you think? Do Bodhisattvas adorn Buddha lands?' The Buddha's intention is to clarify that the Dharma-nature is the true Buddha land, so he asks whether to attach to appearances to adorn the Buddha land. The second part is the answer explaining the adornment of detachment: 'No, World Honored One. Why? What is called the adornment of a Buddha land is not adornment; it is merely called adornment.' The verse says: 'Wisdom cultivates only consciousness, and understanding it, one can attain the pure land. It is not the essence of the first form, not the meaning of clinging to adornment.' The Treatise explains: The Buddhas do not have the matter of adorning Buddha lands; only the true wisdom of cultivating consciousness can understand it. There are two kinds of adornment that cannot be grasped: one is appearance, and the other is the meaning of the first principle. 'Not adornment' is because there is no appearance. 'The meaning of adornment' is the adornment of the first principle, because all merits accomplish the adornment. The third part is the exhortation to adorn based on a pure mind: 'Therefore, Subhuti, all Bodhisattvas Mahasattvas should thus generate a pure mind, not dwelling on form to generate a mind, not dwelling on sound, smell, taste, touch, or Dharma to generate a mind, but should generate a mind without dwelling on anything.' The Treatise says: If someone distinguishes Buddha lands, thinking they are conditioned appearances, and says that I have accomplished them, then they dwell in the realm of form, etc. To prevent this view, it is said, 'One should thus generate a pure mind, not dwelling on form, etc.' 'Generating a mind' is generating right wisdom, which is the true mind. If there is no mind at all, it is the same as the view of emptiness. The seventh question is to cut off the doubt of attachment to receiving the reward body. The meaning of the doubt is:
如前。斷之文二。初問答斷疑。
須菩提。譬如有人身如須彌山王。于意云何。是身為大不。須菩提言。甚大世尊。何以故。佛說非身是名大身 論云。如須彌山王勢力高遠故名為大。而不取我是山王。以無分別故。報佛亦如是。以得無上法王體故名大。而不取我是法王。以無分別故。故偈云。如山王無取。受報亦復然。非身名身者。非有漏有為身。是無漏無為身。故偈云。遠離於諸漏。及有為法故。論云。若如是即無有物。若如是即名有物。以唯有清凈身故。以遠離有為法故。以是義故。實有我體。以不依他緣住故。二校量顯勝二。一約外財挍量廣顯經勝二。一校量勝劣三。初約多河以辨沙。
須菩提。如恒河中所有沙數。如是沙等恒河。于意云何。是諸恒河沙寧為多不。須菩提言。甚多世尊。但諸恒河尚多無數。何況其沙 恒河者。從阿耨池東面流出。週四十里沙細如面。金沙混流。佛多近此說法。故取為喻。二約多沙以彰福。
須菩提。我今實言告汝。若有善男子善女人。以七寶滿爾所恒沙河數三千大千世界。以用佈施。得福多不。須菩提言。甚多世尊 論云。前已說喻何故復說。偈云。說多義差別亦成勝校量。後福過於前故重說勝喻。何故不先說此喻。為漸化眾生令信上妙義故。又前未顯
【現代漢語翻譯】 現代漢語譯本： 如前。斷之文二。初問答斷疑。
須菩提（佛陀的弟子）。譬如有人身如須彌山王（佛教宇宙觀中的聖山）。于意云何（你的想法如何）？是身為大不？須菩提言：甚大，世尊。何以故（為什麼）？佛說非身是名大身。論云：如須彌山王勢力高遠故名為大，而不取我是山王，以無分別故。報佛亦如是，以得無上法王體故名大，而不取我是法王，以無分別故。故偈云：如山王無取，受報亦復然。非身名身者，非有漏有為身，是無漏無為身。故偈云：遠離於諸漏，及有為法故。論云：若如是即無有物，若如是即名有物，以唯有清凈身故，以遠離有為法故。以是義故，實有我體，以不依他緣住故。二校量顯勝二。一約外財校量廣顯經勝二。一校量勝劣三。初約多河以辨沙。
須菩提。如恒河中所有沙數，如是沙等恒河。于意云何？是諸恒河沙寧為多不？須菩提言：甚多，世尊。但諸恒河尚多無數，何況其沙。恒河者，從阿耨池（梵文Anavatapta，傳說中的聖湖）東面流出，週四十里沙細如面，金沙混流。佛多近此說法，故取為喻。二約多沙以彰福。
須菩提。我今實言告汝。若有善男子善女人，以七寶滿爾所恒沙河數三千大千世界（佛教宇宙觀中的一個宇宙），以用佈施，得福多不？須菩提言：甚多，世尊。論云：前已說喻何故復說？偈云：說多義差別亦成勝校量。後福過於前故重說勝喻。何故不先說此喻？為漸化眾生令信上妙義故。又前未顯
【English Translation】 English version: As before. The text is divided into two parts. The first is question and answer to resolve doubts.
Subhuti (a disciple of the Buddha), suppose someone's body is like Mount Sumeru (the sacred mountain in Buddhist cosmology). What do you think? Is this body large or not? Subhuti said: Very large, World Honored One. Why? The Buddha said that 'non-body' is called 'great body'. The commentary says: Because Mount Sumeru has great power and height, it is called 'great', but it does not grasp 'I am Mount Sumeru', because there is no discrimination. Replying to the Buddha is also like this, because one obtains the body of the unsurpassed Dharma King, it is called 'great', but it does not grasp 'I am the Dharma King', because there is no discrimination. Therefore, the verse says: 'Like Mount King without grasping, receiving rewards is also thus. 'Non-body called body' refers not to the body of outflows and conditioned phenomena, but to the body of no outflows and unconditioned phenomena.' Therefore, the verse says: 'Far away from all outflows, and conditioned dharmas.' The commentary says: 'If it is like this, then there is nothing. If it is like this, then it is called something, because there is only a pure body, because it is far away from conditioned dharmas.' Because of this meaning, there is truly a self-nature, because it does not rely on other conditions to abide. The second is to compare and reveal superiority in two parts. The first is to broadly reveal the sutra's superiority by comparing external wealth in two parts. The first is to compare superiority and inferiority in three parts. The first is to distinguish sand by many rivers.
Subhuti, if there were as many sands in the Ganges River as there are Ganges Rivers, what do you think? Would the sands of these Ganges Rivers be many or not? Subhuti said: Very many, World Honored One. Even the Ganges Rivers are countless, let alone their sands. The Ganges River flows out from the east side of Lake Anavatapta (a legendary sacred lake), with a circumference of forty li, and the sand is as fine as flour, mixed with gold sand. The Buddha often preached near here, so it is taken as a metaphor. The second is to manifest blessings by many sands.
Subhuti, I now truthfully tell you, if there are good men and good women who fill as many Ganges sands as there are three thousand great thousand worlds (a universe in Buddhist cosmology) with the seven treasures and use them for giving, would they obtain much merit or not? Subhuti said: Very much, World Honored One. The commentary says: Why repeat the metaphor that has already been said? The verse says: 'Speaking of many meanings, the difference also becomes a superior comparison.' The later blessings exceed the former, so the superior metaphor is repeated. Why not say this metaphor first? It is to gradually transform sentient beings and make them believe in the supreme and wonderful meaning. Moreover, it was not yet revealed before.
以何等勝功德能得菩提故。三約多福以顯勝。
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 施感生死經趣菩提大意同前。二釋勝所以五。一尊處嘆人勝三。初明處可敬。
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 大般若說。天帝不在。諸天若來但見空座。盡皆作禮供養而去。窣堵波。此云高顯。塔者邊國訛語。廟藐也。于塔中安佛形藐。二顯人獲益。
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 前四句猶勝。況此盡能受持。故最上等也。三顯處有佛。
若是經典所在之處。則為有佛。若尊重弟子 經顯如來法身依法則有報化。又一切賢聖皆以無為得名。經顯無為必有賢聖尊重弟子。二約義釋辨名勝。
爾時須菩提白佛言。世尊。當何名此經。我等云何奉持。佛告須菩提。是經名為金剛般若波羅蜜。以是名字汝當奉持。所以者何。須菩提。佛說般若波羅蜜。則非般若波羅蜜 佛立經名約能斷惑。斷惑故勝也。則非般若者。無著云。對治如言執故。三佛無異說勝。
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 無所說者。無別異增減
【現代漢語翻譯】 現代漢語譯本：以什麼樣的殊勝功德才能證得菩提？這是第三次從多福的角度來彰顯其殊勝之處。
佛告訴須菩提：『如果善男子、善女人，對於這部經，乃至受持其中的四句偈等，為他人解說，那麼此人的福德勝過之前的福德。』（施感生死經趣菩提的大意與前文相同。）下面從五個方面解釋殊勝的原因。第一，從尊敬之處來讚歎人的殊勝。首先說明此地值得尊敬。
『再者，須菩提，凡是講說此經，乃至四句偈等的地方，應當知道，此處一切世間的天人、阿修羅，都應當像供養佛塔、佛寺一樣供養。』（《大般若經》說，天帝不在時，諸天如果前來，只見空座，都恭敬作禮供養而去。）『窣堵波』，這裡稱為高顯。『塔』是邊地的訛語。『廟』是藐小之意。在塔中安放佛像，顯得佛的渺小。
『何況有人能夠完全受持讀誦此經。須菩提，應當知道，此人成就了最上、第一、稀有的法。』（前面的四句偈尚且殊勝，何況完全能夠受持此經，所以說是最上等。）第三，彰顯此處有佛。
『若是經典所在之處，則為有佛，若尊重弟子。』（經文顯示如來的法身，依法則有報身和化身。又一切賢聖都以無為而得名，經文顯示無為必定有賢聖尊重弟子。）第二，從義理上解釋辨明名稱的殊勝。
當時，須菩提稟告佛說：『世尊，這部經應當叫什麼名字？我們應當如何奉持？』佛告訴須菩提：『這部經名為《金剛般若波羅蜜》。你們應當用這個名字來奉持。』為什麼呢？須菩提，佛所說的般若波羅蜜，就不是般若波羅蜜。（佛建立經名，是從能斷惑的角度說的，因為能斷惑所以殊勝。）『則非般若』，無著菩薩說，這是爲了對治人們對言語的執著。
第三，佛的說法沒有差異，所以殊勝。
『須菩提，你認為怎麼樣？如來有所說法嗎？』須菩提稟告佛說：『世尊，如來沒有說法。』（沒有說法，是指沒有特別的增減異同。)
【English Translation】 English version: By what superior merit can one attain Bodhi? This is the third time that its superiority is highlighted from the perspective of abundant blessings.
The Buddha told Subhuti: 'If a virtuous man or virtuous woman, with regard to this Sutra, even upholds and recites four-line verses within it, and explains them to others, then the merit of this person surpasses the previous merit.' (The main idea of the 'Shi Gan Sheng Si Jing Qu Puti' is the same as before.) The following explains the reasons for its superiority from five aspects. First, praising the superiority of the person from the aspect of the place of respect. First, it is explained that this place is worthy of respect.
'Furthermore, Subhuti, wherever this Sutra is spoken, even four-line verses, etc., one should know that all beings in this world, including gods, humans, and asuras, should make offerings there as if they were offering to a Buddha's stupa or temple.' (The 'Maha Prajna Sutra' says that when the Emperor of Heaven is not present, if the gods come, they only see an empty seat, and they all respectfully bow and make offerings before leaving.) 'Stupa' is referred to here as 'high and manifest'. 'Temple' is a corrupted term from border regions. 'Miao' means small. Placing a Buddha image in a stupa makes the Buddha appear small.
'How much more so if someone can completely uphold, recite, and study this Sutra. Subhuti, you should know that this person has achieved the most supreme, first, and rare Dharma.' (The previous four-line verses are already superior, how much more so if one can completely uphold this Sutra, therefore it is said to be the most supreme, etc.) Third, it is highlighted that there is a Buddha in this place.
'Wherever this Sutra is located, there is a Buddha, and there are respected disciples.' (The Sutra reveals the Dharmakaya (Dharma body) of the Tathagata (Thus Come One), and according to the Dharma, there are reward bodies and transformation bodies. Moreover, all sages and saints are named by non-action (wu wei), and the Sutra reveals that non-action must have virtuous and respected disciples.) Second, explaining and clarifying the superiority of the name from the perspective of meaning.
At that time, Subhuti reported to the Buddha, 'World Honored One, what should this Sutra be called? How should we uphold it?' The Buddha told Subhuti, 'This Sutra is named the 'Vajra Prajna Paramita Sutra'. You should uphold it by this name.' Why? Subhuti, what the Buddha speaks of as Prajna Paramita is not Prajna Paramita. (The Buddha establishes the name of the Sutra from the perspective of being able to cut off delusions, because it can cut off delusions, therefore it is superior.) 'Then it is not Prajna', Asanga said, this is to counteract people's attachment to words.
Third, the Buddha's teachings have no differences, therefore it is superior.
'Subhuti, what do you think? Does the Tathagata have any Dharma to speak?' Subhuti reported to the Buddha, 'World Honored One, the Tathagata has no Dharma to speak.' (No Dharma to speak means there are no special additions, subtractions, differences, or similarities.)
之說。但如證而說。既如其說則無所說。三世佛皆然故云無異說。故論云無有一法唯獨如來說。余佛不說。無著云。第一義不可說。四施福劣塵勝。
須菩提。于意云何。三千大千世界所有微塵。是為多不。須菩提言。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 論云。寶施福德是煩惱因。以能成就煩惱事故。地塵無記非煩惱因故。塵勝施劣。大云云。故諸地塵則非貪等煩惱。塵是名無記。地塵如來說三千界非煩惱染因。界是名地塵。無記界是則界為塵。因塵不生煩惱。施為福因福生煩惱。五感果離相勝。
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 恐施寶者云。我施求佛誰言煩惱。故此經云。可以相為佛不。論云。持說此法能成菩提。勝彼福德。何以故。彼相於佛菩提非法身相故。經福能降施福德三十二相。意明經福降施方得色相佛身。若但寶施即煩惱因。二約內財校量倍顯經勝。二初校量勝劣。
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 捨身勝於寶施。持說又勝捨命。二釋勝所以五。初
【現代漢語翻譯】 現代漢語譯本： 這是關於『說』的討論。如果證悟之後再說，既然說出的與證悟相同，那就沒有什麼可說的了。過去、現在、未來三世諸佛都是如此，所以說沒有不同的說法。因此，《論》中說：『沒有一種法是隻有如來說，其他佛不說的。』無著菩薩說：『第一義諦是不可說的。』四種佈施的福報不如微塵的福報殊勝。 須菩提，你認為怎麼樣？三千大千世界所有的微塵，算多嗎？』須菩提回答說：『非常多，世尊。』『須菩提，這些微塵，如來說『非微塵』，只是名為『微塵』。如來說『世界非世界』，只是名為『世界』。《論》中說：『用寶物佈施的福德是煩惱的因，因為它能成就煩惱。』而地上的微塵是無記性的，不是煩惱的因，所以微塵勝過佈施。』《大云經》中說：『所以地上的微塵不是貪等煩惱。』微塵名為『無記』。地上的微塵，如來說三千世界不是煩惱染污的因，世界只是名為地上的微塵。無記的界，這個界就是微塵。因為微塵不會生出煩惱，而佈施是福德的因，福德會生出煩惱。五種感官的果報，遠離表相的更殊勝。 『須菩提，你認為怎麼樣？可以用三十二相（Thirty-two marks of a great man）來見如來（Tathagata）嗎？』『不，世尊，不可以用三十二相得見如來。』『為什麼呢？如來說三十二相即是非相，只是名為三十二相。』恐怕佈施寶物的人會說：『我佈施是爲了求佛，誰說這是煩惱呢？』所以這部經中說：『可以用（三十二）相來作為佛嗎？』《論》中說：『受持和宣說此法能成就菩提（Bodhi），勝過那（佈施）福德。』為什麼呢？因為那些（三十二）相對於佛的菩提法身來說，不是（真正的）相。經（的功）福能降伏佈施福德的三十二相，意思是說經（的功）福降伏佈施才能得到色相佛身。如果只是寶物佈施，那就是煩惱的因。第二，從內在的財富來衡量，更加顯示出經（的功德）殊勝。這是第二次校量（經和佈施）的勝劣。 『須菩提，如果有善男子、善女人，以恒河沙（Ganges river sands）一樣多的身命來佈施，如果又有人，從這部經中哪怕只是受持四句偈（four-line verse），併爲他人解說，他的福德非常多。』捨棄身命勝過寶物佈施，而受持和宣說（經文）又勝過捨棄身命。這是解釋殊勝的原因的第五個方面，首先是（捨身勝於寶施）。
【English Translation】 English version: This is a discussion about 'speaking'. If one speaks after enlightenment, and what is spoken is the same as the enlightenment, then there is nothing to say. All Buddhas of the past, present, and future are like this, so it is said that there are no different teachings. Therefore, the Shastra says: 'There is no Dharma that only the Tathagata speaks, and other Buddhas do not speak.' Asanga (Asanga) said: 'The first principle is unspeakable.' The merit of the four kinds of giving is inferior to the merit of dust. 'Subhuti (Subhuti), what do you think? Are the dust particles in the three thousand great thousand worlds many?' Subhuti replied: 'Very many, World Honored One.' 'Subhuti, these dust particles, the Tathagata says are 'not dust particles', they are only named 'dust particles'. The Tathagata says 'worlds are not worlds', they are only named 'worlds'. The Shastra says: 'The merit of giving treasures is the cause of afflictions, because it can accomplish afflictions.' But the dust on the ground is neutral and not the cause of afflictions, so dust is superior to giving.' The Great Cloud Sutra says: 'Therefore, the dust on the ground is not greed or other afflictions.' Dust is called 'neutral'. The Tathagata says that the dust on the ground, the three thousand worlds are not the cause of defilement by afflictions, the world is only named the dust on the ground. The neutral realm, this realm is dust. Because dust does not give rise to afflictions, but giving is the cause of merit, and merit gives rise to afflictions. The fruits of the five senses, being apart from appearances, are more superior. 'Subhuti, what do you think? Can the Tathagata be seen by the thirty-two marks (Thirty-two marks of a great man)?' 'No, World Honored One, the Tathagata cannot be seen by the thirty-two marks.' 'Why? The Tathagata says that the thirty-two marks are not marks, they are only named thirty-two marks.' Fearing that those who give treasures will say: 'I give in order to seek Buddhahood, who says this is affliction?' Therefore, this sutra says: 'Can the (thirty-two) marks be taken as the Buddha?' The Shastra says: 'Upholding and reciting this Dharma can accomplish Bodhi (Bodhi), surpassing that (giving) merit.' Why? Because those (thirty-two) marks, in relation to the Buddha's Bodhi Dharmakaya (Dharmakaya), are not (real) marks. The merit of the Sutra can subdue the thirty-two marks of giving merit, meaning that the merit of the Sutra subdues giving in order to obtain the physical body of the Buddha. If it is only giving treasures, then that is the cause of affliction. Secondly, measuring from inner wealth, it further shows the superiority of the Sutra. This is the second comparison of the superiority and inferiority (of the Sutra and giving). 'Subhuti, if there are good men and good women who give away as many lives as there are Ganges river sands (Ganges river sands), and if there is someone who even upholds four lines of verse (four-line verse) from this sutra and explains it to others, his merit is very great.' Giving up one's life is superior to giving treasures, and upholding and reciting (the sutra) is even superior to giving up one's life. This is the fifth aspect of explaining the reason for the superiority, first is (giving up one's life is superior to giving treasures).
泣嘆未聞深法勝。
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 捨身之苦已感人心。何況更聞不及持說。是故悲淚。論云。念彼身苦尊重法故悲淚。慧眼人空也。未聞法空也。二凈心契實具德勝二。初正明。
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 論云。此中有實相餘者非實相。二佛跡。
世尊。是實相者。則是非相。是故如來說名實相 無著云。為離實相分別想故。三信解三空同佛勝三。初總標信解。
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 無著云。未來法滅時。尚有菩薩受持。故無我人等取。云何汝等於正法時。遠離修行不生慚愧。二別顯三空。
何以故。此人無我相人相眾生相壽者相。所以者何。我相即是非相。人相眾生相壽者相即是非相。何以故。離一切諸相即名諸佛 無著云。無我等者。無人取我等。即非相者無法取。離一切者。顯示諸菩薩隨順學相。諸佛世尊離一切相。是故我等應如是學。三如來印定。
佛告須菩提。如是如是 四聞時不動希有勝。
若
【現代漢語翻譯】 現代漢語譯本： 泣嘆未聞深法勝。 爾時，須菩提（佛陀的十大弟子之一，解空第一）。聽聞這部經典，深刻理解其中的義理和趣味，悲傷地哭泣著對佛說：『稀有啊，世尊（對佛的尊稱）！佛陀您所說的如此甚深的經典，我從過去以來，憑藉所得的慧眼，也從未曾聽聞過這樣的經典。』捨棄身體的痛苦已經感動人心，更何況是聽聞后不能受持和宣說呢？因此悲傷流淚。論中說：『因為想到佛陀過去捨身求法的痛苦，尊重佛法，所以悲傷流淚。』慧眼是了達人空的智慧，未聞是了達法空的智慧。兩種清凈的心與實相契合，具備殊勝的功德。最初是正面闡明。 『世尊，如果有人聽聞這部經典，信心清凈，就能生起實相（事物的真實面貌）。應當知道這個人成就了第一稀有的功德。』論中說：『這裡面有實相，其餘的都不是實相。』這是佛陀的足跡。 『世尊，這實相，就不是一般的相。所以，如來說它名為實相。』無著菩薩說：『爲了遠離對實相的分別妄想。』這是通過信解三空來彰顯佛陀的殊勝之處。最初是總標信解。 『世尊，我現在聽聞這樣的經典，信解受持，並不算難。如果當來世，后五百歲（末法時期），有眾生聽聞這部經典，信解受持，這個人就是第一稀有的。』無著菩薩說：『未來佛法將要滅盡的時候，尚且還有菩薩能夠受持，所以不會執取我人等相。你們在正法時期，遠離修行，怎麼不感到慚愧呢？』這是分別顯示三空。 『為什麼呢？因為這個人沒有我相、人相、眾生相、壽者相。為什麼這樣說呢？因為我相即是非相，人相、眾生相、壽者相即是非相。為什麼呢？因為離開一切諸相，就叫做諸佛。』無著菩薩說：『沒有我等相，是沒有人執取我等相；即非相，是沒有法執取；離開一切相，是顯示諸菩薩隨順學習（佛）相。諸佛世尊是離開一切相的。所以我們應當這樣學習。』這是如來的印可和肯定。 佛告訴須菩提：『是這樣的，是這樣的。』這是聽聞佛法時內心不動搖的殊勝之處。
【English Translation】 English version: Weeping and lamenting, having never heard such profound Dharma. At that time, Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness), upon hearing this sutra and deeply comprehending its meaning and significance, wept with sorrow and said to the Buddha: 'Rare, indeed, O World Honored One (a respectful title for the Buddha)! Such a profound sutra as that spoken by the Buddha, I have never heard before, even with the eye of wisdom I have attained since long ago.' The suffering of abandoning the body has already moved people's hearts, how much more so the inability to uphold and proclaim it after hearing it? Therefore, I weep with sorrow. The commentary says: 'Because of remembering the suffering the Buddha endured in the past to seek the Dharma, and respecting the Dharma, one weeps with sorrow.' The eye of wisdom is the wisdom of realizing the emptiness of self; 'never heard' is the wisdom of realizing the emptiness of phenomena. Two pure minds are in accord with the true nature of reality, possessing supreme merit. The first is a direct clarification. 'World Honored One, if someone hears this sutra and their mind is purified by faith, then they will give rise to the true nature of reality (the actual appearance of things). It should be known that this person has accomplished the foremost rare merit.' The commentary says: 'Within this, there is true reality; the rest is not true reality.' This is the Buddha's footprint. 'World Honored One, this true reality is not an ordinary appearance. Therefore, the Tathagata calls it true reality.' Asanga Bodhisattva said: 'In order to be free from the discriminating thoughts about true reality.' This is to highlight the Buddha's supremacy through faith, understanding, and the three emptinesses. The first is a general indication of faith and understanding. 'World Honored One, it is not difficult for me to hear, believe, understand, and uphold such a sutra now. If in the future, in the last five hundred years (the Dharma-ending age), there are beings who hear this sutra, believe, understand, and uphold it, then that person is the foremost rare.' Asanga Bodhisattva said: 'Even when the future Dharma is about to perish, there will still be Bodhisattvas who can uphold it, so there will be no attachment to self, others, etc. How can you, in the age of the Proper Dharma, be far from cultivation and not feel ashamed?' This is a separate display of the three emptinesses. 'Why is this? Because this person has no concept of self, no concept of others, no concept of beings, and no concept of a life span. Why is this so? Because the concept of self is not a true concept, and the concepts of others, beings, and life span are not true concepts. Why is this? Because to be free from all concepts is called all Buddhas.' Asanga Bodhisattva said: 'Having no concept of self, etc., means that no one clings to the concept of self, etc.; 'not a true concept' means that there is no clinging to phenomena; 'being free from all concepts' shows that all Bodhisattvas follow and learn the (Buddha's) appearance. All Buddhas, World Honored Ones, are free from all appearances. Therefore, we should learn in this way.' This is the Tathagata's approval and affirmation. The Buddha told Subhuti: 'It is so, it is so.' This is the supreme merit of the unmoving mind when hearing the Dharma.
復有人得聞是經。不驚不怖不畏。當知是人甚為希有 論云。驚者謂非處生懼。怖者不能斷疑心故。畏者一向怖故。其心畢竟墮驚怖故。五大因清凈第一勝。
何以故。須菩提。如來說第一波羅蜜非第一波羅蜜。是名第一波羅蜜 何以故者有二。一躡前不驚等徴。二都躡前勝以徴。論云。此法門者。名為大因。勝餘修多羅故名為清凈。無量諸佛同說故。故彼珍寶檀等無如是功德。是故彼福德中。此福為勝。
金剛般若經疏論纂要上 大正藏第 33 冊 No. 1701 金剛般若經疏論纂要
金剛般若經疏論纂要下
京大興福寺沙門宗密述
長水沙門子璇治定
八斷持說未脫苦果疑。論云。向說捨身。苦身果報故福劣。若爾依此法門持說諸菩薩行苦行。亦是苦果。云何此法不成苦果○斷之文二。初明超忍以斷疑二○初明忍體。
須菩提。忍辱波羅蜜。如來說非忍辱波羅蜜 忍到彼岸已離苦相。況彼岸非岸誰苦誰忍△二明忍相二。初引一生證極苦忍二。初正明。
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 歌利。此云極惡。佛昔作仙山中修道。王獵疲寢妃共禮仙。王問得四果皆答不得。王怒割截天怒雨石。王懼而
【現代漢語翻譯】 現代漢語譯本 復有人聽聞此經，不驚慌、不恐懼、不害怕，應當知道這個人非常稀有。論中說：『驚』是指在不應產生恐懼的地方產生恐懼；『怖』是指不能斷除疑心；『畏』是指一味地害怕。他們的心最終都陷入驚慌恐懼之中。五大因（五蘊）清凈是最殊勝的。
『何以故（為什麼）』？須菩提（Subhuti，佛陀的弟子），如來說第一波羅蜜（Paramita，到彼岸），並非第一波羅蜜，這只是名為第一波羅蜜。『何以故』有兩個含義：一是承接前面不驚等來提問，二是總承前文的殊勝之處來提問。論中說：這個法門，名為大因，勝過其他的修多羅（Sutra，經），所以名為清凈。因為無量諸佛共同宣說，所以那些珍寶佈施等沒有這樣的功德。因此，在那些福德之中，此福德最為殊勝。
《金剛般若經疏論纂要》上 大正藏第 33 冊 No. 1701 《金剛般若經疏論纂要》
《金剛般若經疏論纂要》下
京大興福寺沙門宗密 述
長水沙門子璇 治定
八斷持說，未能脫離苦果的疑惑。論中說：前面所說的捨身，是苦身果報，所以福德較差。如果這樣，依照此法門持說諸菩薩行苦行，也是苦果，為什麼此法不成苦果？斷除疑惑的文有兩部分：一是闡明超忍以斷除疑惑，二是闡明忍的本體。
須菩提，忍辱波羅蜜（Ksanti Paramita，忍辱到彼岸），如來說非忍辱波羅蜜，忍到彼岸已經遠離苦相，何況彼岸非岸，誰苦誰忍？闡明忍相有兩部分：一是引用一生來證明極苦之忍，二是正式闡明。
『何以故』？須菩提，如我過去為歌利王（Kali，極惡）割截身體，我于爾時，無我相、無人相、無眾生相、無壽者相。歌利，此云極惡。佛過去在仙山中修道，國王打獵疲憊而睡，妃子一同禮拜仙人。國王問是否證得四果，都回答沒有。國王憤怒地割截身體，天神憤怒降下石頭。國王害怕而
【English Translation】 English version Furthermore, if someone hears this Sutra and is neither alarmed, nor afraid, nor fearful, you should know that this person is very rare. The commentary says: 'Alarmed' refers to generating fear in a situation where fear should not arise; 'afraid' refers to being unable to sever doubts; 'fearful' refers to being constantly afraid. Their minds ultimately fall into alarm and fear. The purity of the five great causes (five skandhas) is the most supreme.
'Why is that?' Subhuti (Subhuti, Buddha's disciple), the Tathagata (Tathagata, Thus Come One) says that the first Paramita (Paramita, perfection or crossing to the other shore) is not the first Paramita; it is only named the first Paramita. 'Why is that?' has two meanings: first, it follows up on the previous mention of not being alarmed, etc., to raise a question; second, it generally follows up on the previous statement of supremacy to raise a question. The commentary says: This Dharma (Dharma, teachings) gate is called a great cause, surpassing other Sutras, therefore it is called pure. Because countless Buddhas speak of it together, those precious jewels, giving, etc., do not have such merit. Therefore, among those merits, this merit is the most supreme.
The Diamond Prajna Sutra Commentary and Notes - Volume 1 Taisho Tripitaka Volume 33, No. 1701, Diamond Prajna Sutra Commentary and Notes
The Diamond Prajna Sutra Commentary and Notes - Volume 2
Composed by Shramana (Shramana, monk) Zongmi of Xingfu Temple in Kyoto
Revised and finalized by Shramana Zixuan of Changshui
The eight doubts of upholding and speaking [this Sutra] without escaping the suffering result. The commentary says: The previously mentioned giving up of the body is the result of suffering, therefore the merit is inferior. If that is the case, if one upholds and speaks of the practices of Bodhisattvas (Bodhisattva, enlightened being) according to this Dharma gate, it is also a suffering result. Why does this Dharma not become a suffering result? The text for severing [doubts] has two parts: first, clarifying surpassing forbearance to sever doubts; second, clarifying the essence of forbearance.
Subhuti, the Ksanti Paramita (Ksanti Paramita, perfection of patience or forbearance), the Tathagata says is not the Ksanti Paramita. Having reached the other shore of forbearance, one has already departed from the appearance of suffering. Moreover, if the other shore is not a shore, who suffers and who forbears? Clarifying the appearance of forbearance has two parts: first, citing a past life to prove the extreme suffering of forbearance; second, formally clarifying.
'Why is that?' Subhuti, for example, in the past I was Kali King (Kali, extremely evil) who cut off my body. At that time, I had no concept of self, no concept of person, no concept of sentient being, and no concept of lifespan. Kali, which means extremely evil. In the past, the Buddha practiced the Way in the mountains. The king was tired from hunting and fell asleep, and his consorts together paid respects to the immortal. The king asked if they had attained the four fruits, and they all answered no. The king angrily cut off [the immortal's] body, and the gods were angered and rained down stones. The king was afraid and
懺悔。仙證本無瞋。王乃免害。論云。不但無苦而乃有樂。以慈悲故○二反顯。
何以故。我于往昔節節支解時。若有我相人相眾生相壽者相。應生嗔恨 二引多生證相續忍。
須菩提。又念過去於五百世作忍辱仙人。于爾所世。無我相無人相無眾生相無壽者相。累苦故忍熟而 累苦故忍熟而樂。但與正定慈悲相應故。偈云。離我及恚相。實無有苦惱共樂有慈悲如是苦行果○二勸離相以安忍。論云。若有菩薩不離我相。見苦行苦欲舍菩提心。故勸離相。無著云。為對治不忍因緣有三種苦。謂流轉苦。眾生相違苦。乏受用苦○文二○初總標。
是故須菩提。菩薩應離一切相。發阿耨多羅三藐三菩提心 若離相發心。雖逢大苦即能不捨。無著云。離一切相者。為離如是三苦相也○二別顯二○初對治不忍流轉苦。
不應住色生心。不應住聲香味觸法生心。應生無所住心。若心有住則為非住。是故佛說。菩薩心不應住色佈施 初正明流是集諦。轉是苦諦。無著云。若著色等則于流轉苦中疲乏。故菩提心不生。后引證。引前說無住施。具含六度。證此文矣○二對治不忍相違苦。
須菩提。菩薩為利益一切眾生應如是佈施如來說一切諸相。即是非相。又說一切眾生。則非眾生 無著云。既為眾生行
【現代漢語翻譯】 現代漢語譯本 懺悔。仙證本無瞋（chēn，嗔怒）。王乃免害。論云。不但無苦而乃有樂。以慈悲故○二反顯。
何以故。我于往昔節節支解時。若有我相（執著于自我的表象）人相（執著於人的表象）眾生相（執著于眾生的表象）壽者相（執著于壽命的表象）。應生嗔恨 二引多生證相續忍。
須菩提（佛陀的弟子名）。又念過去於五百世作忍辱仙人（修習忍辱的仙人）。于爾所世。無我相無人相無眾生相無壽者相。累苦故忍熟而 累苦故忍熟而樂。但與正定慈悲相應故。偈云。離我及恚（huì，怨恨）相。實無有苦惱共樂有慈悲如是苦行果○二勸離相以安忍。論云。若有菩薩不離我相。見苦行苦欲舍菩提心。故勸離相。無著（菩薩名）云。為對治不忍因緣有三種苦。謂流轉苦。眾生相違苦。乏受用苦○文二○初總標。
是故須菩提。菩薩應離一切相。發阿耨多羅三藐三菩提心（無上正等正覺之心） 若離相發心。雖逢大苦即能不捨。無著云。離一切相者。為離如是三苦相也○二別顯二○初對治不忍流轉苦。
不應住色生心。不應住聲香味觸法生心。應生無所住心。若心有住則為非住。是故佛說。菩薩心不應住色佈施 初正明流是集諦（苦的根源）。轉是苦諦（痛苦的真理）。無著云。若著色等則于流轉苦中疲乏。故菩提心不生。后引證。引前說無住施。具含六度（佈施、持戒、忍辱、精進、禪定、智慧）。證此文矣○二對治不忍相違苦。
須菩提。菩薩為利益一切眾生應如是佈施如來說一切諸相。即是非相。又說一切眾生。則非眾生 無著云。既為眾生行
【English Translation】 English version Repentance. The immortal testified that there was no anger. The king was thus spared harm. The commentary says: 'Not only is there no suffering, but there is also joy, because of compassion.' ○ Twofold manifestation.
Why is this so? When I was dismembered in the past, if I had the perception of self (attachment to the appearance of self), the perception of person (attachment to the appearance of person), the perception of sentient beings (attachment to the appearance of sentient beings), or the perception of a life-span (attachment to the appearance of a life-span), I would have given rise to anger. Two references to many lives to prove continuous patience.
Subhuti (name of Buddha's disciple), furthermore, remember that in the past, for five hundred lifetimes, I practiced as an immortal of patience (an immortal who cultivates patience). In those lifetimes, I had no perception of self, no perception of person, no perception of sentient beings, and no perception of a life-span. Accumulated suffering leads to the ripening of patience and thus to joy. It is only because it corresponds to right concentration and compassion. The verse says: 'Free from the perception of self and hatred, there is truly no suffering. Sharing joy with compassion is the fruit of such ascetic practices.' ○ Two exhortations to abandon perceptions in order to be patient. The commentary says: 'If a Bodhisattva does not abandon the perception of self, sees suffering as suffering, and desires to abandon the Bodhi mind, therefore, he is exhorted to abandon perceptions.' Asanga (name of a Bodhisattva) says: 'To counteract the causes of impatience, there are three kinds of suffering, namely, the suffering of transmigration, the suffering of conflict with sentient beings, and the suffering of lack of resources.' ○ Text two ○ First, a general statement.
Therefore, Subhuti, a Bodhisattva should abandon all perceptions and generate the mind of Anuttara-Samyak-Sambodhi (the mind of unsurpassed, complete, perfect enlightenment). If one generates the mind by abandoning perceptions, even if one encounters great suffering, one will not abandon it. Asanga says: 'Abandoning all perceptions means abandoning these three kinds of suffering.' ○ Second, separate manifestation two ○ First, counteracting the suffering of impatience with transmigration.
One should not generate the mind by dwelling on form. One should not generate the mind by dwelling on sound, smell, taste, touch, or dharma. One should generate a mind that dwells nowhere. If the mind has a dwelling place, then it is a non-dwelling place. Therefore, the Buddha said: 'A Bodhisattva's mind should not dwell on form when giving alms.' ○ First, it is clearly stated that flowing is the cause of suffering (the origin of suffering), and turning is the truth of suffering (the truth of suffering). Asanga says: 'If one is attached to form, etc., then one will be exhausted in the suffering of transmigration. Therefore, the Bodhi mind will not arise.' Later, evidence is cited. The previous saying of giving without dwelling is cited, which fully contains the six perfections (generosity, ethics, patience, diligence, concentration, and wisdom), proving this text. ○ Second, counteracting the suffering of impatience with conflict.
Subhuti, a Bodhisattva should give alms in this way for the benefit of all sentient beings. The Tathagata said that all perceptions are non-perceptions. He also said that all sentient beings are non-sentient beings. Asanga says: 'Since one acts for sentient beings.'
施。云何于彼生瞋。由不能無眾生想故。眾生相違時即生疲乏故。顯示人無我法無我。論云。諸相者眾生相也。非相者無我也。陰中見我是眾生相。一切眾生者五陰法也。非眾生者。陰空故法無我也。乏受用苦配在後斷。九斷能證無體非因疑。論云。于證果中無道。云何彼于果為能作因○斷之文二○初斷疑。
須菩提。如來是真語者。實語者。如語者。不誑語者。不異語者 佛所有說皆如其事。今說證果何疑不然。真語者。說佛身大菩提法也。是真智故。實語者。說小乘四諦。諦是實義。如語者說大乘法有真如小乘無也。不異語者。說三世授記等事更無參差。佛將此四語不誑眾生。是故秦譯加不誑語○二離執。
須菩提。如來所得法。此法無實無虛 無實者。如言說性非有故。無虛者。不如言說自性故有○十斷如遍有得無得疑。論云。若聖人以無為真如法得名。彼真如一切時處恒有。何故有得者有不得○斷之文二○初舉喻斷疑。
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種色 論云。無智住法。心不清凈故不得。有智不住法心清凈故得。有目者如得對治法。日光者如所治闇盡能治現前。空喻真如。色喻性上萬德○二贊經功德二○初總
標。
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 無著云。讀誦者此說受持因故。為欲受故讀。為欲持故誦。論云。受持修行。依總持法故。讀誦修行依聞慧廣故。是則從他聞法內自思惟。得修行智也。故偈云修從他及內○二別顯十。初捨命不如二○初捨命福。
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 偈云。以事及時大福中勝福德○二信經福。
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 信經劣於持說。多命勝於前喻○二餘乘不測。
須菩提。以要言之。是經有不可思議不可稱量無邊功德 偈云。非餘者境界無著云。不可思議者唯自覺故。不可稱量者。無有等及勝故○三依大心說。
如來為發大乘者。說為發最上乘者說 最上者一佛乘也○四具德能傳。
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。如是人等。則為荷擔如來阿耨多羅三藐三菩提 成就等者。偈云。滿足無上界。荷擔者。無著云。肩負菩
【現代漢語翻譯】 現代漢語譯本： 須菩提，在未來的時代，如果有善男子、善女人，能夠接受、奉持、讀誦這部經，那麼如來以佛的智慧，完全知曉這個人，完全看見這個人，他們都能夠成就無量無邊的功德。無著菩薩說：『讀誦，這裡說的是接受奉持的原因，因為想要接受所以讀，因為想要奉持所以誦。』論中說：『接受奉持和修行，是依靠總持法門的緣故；讀誦和修行，是依靠聽聞佛法而增長智慧的緣故。』這就是從他人那裡聽聞佛法，然後在內心自己思惟，從而獲得修行的智慧。所以偈頌說，修行來自他人和自身。下面分別顯示十種（福德），首先是捨命不如（信經）。首先是捨命的福德。 須菩提，如果有人在初日分（早晨）用像恒河沙一樣多的身體來佈施，中日分（中午）又用像恒河沙一樣多的身體來佈施，後日分（下午）也用像恒河沙一樣多的身體來佈施，這樣經過無量百千萬億劫，都用身體來佈施。偈頌說：『用事物和時間來衡量，（信經的）大福勝過（捨身佈施的）福德。』下面是信經的福德。 如果又有人，聽聞這部經典，生起信心而不違逆，他的福德勝過前面（捨身佈施的人）。更何況是書寫、受持、讀誦，並且為他人解說呢？信經的福德比受持和解說要差，（但信經的福德）比前面用生命佈施的譬喻要殊勝。下面是其他乘（的修行者）無法測度的。 須菩提，總而言之，這部經有不可思議、不可稱量、無邊的功德。偈頌說：『不是其他（修行者）的境界。』無著菩薩說：『不可思議，是因為唯有自證才能瞭解；不可稱量，是因為沒有相等和勝過它的。』下面是依據大乘心來說的。 如來是為發大乘心的人說這部經，是為發最上乘心的人說這部經。最上乘就是一佛乘。下面是具備德行的人才能傳講。 如果有人能夠接受、奉持、讀誦，並且廣泛地為他人解說，如來完全知曉這個人，完全看見這個人，他們都能夠成就不可量、不可稱、無有邊、不可思議的功德。這樣的人，就是承擔如來阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的重任。成就等等，偈頌說：『滿足無上的境界。』承擔，無著菩薩說：『肩負菩（提的重任）。』
【English Translation】 English version: Subhuti (須菩提), in the ages to come, if there are good men and good women who can receive, uphold, read, and recite this Sutra, then the Tathagata (如來), with the wisdom of the Buddha, will fully know these people and fully see these people, and they will all attain immeasurable and boundless merits. Asanga (無著) said: 'Reading and reciting, here it speaks of the cause of receiving and upholding; because one wants to receive, one reads; because one wants to uphold, one recites.' The treatise says: 'Receiving, upholding, and practicing are based on the Dharani (總持) method; reading, reciting, and practicing are based on hearing the Dharma and increasing wisdom.' This is hearing the Dharma from others and then contemplating it within oneself, thereby obtaining the wisdom of practice. Therefore, the verse says that practice comes from others and oneself. The following separately reveals ten (kinds of merit), first, sacrificing life is not as good as (believing in the Sutra). First is the merit of sacrificing life. Subhuti, if someone were to give away as many bodies as there are sands in the Ganges River in the first part of the day (morning), and again give away as many bodies as there are sands in the Ganges River in the middle part of the day (noon), and again give away as many bodies as there are sands in the Ganges River in the last part of the day (afternoon), and do so for countless hundreds of thousands of millions of kalpas (劫), always giving away bodies. The verse says: 'Measuring with things and time, the great merit (of believing in the Sutra) surpasses the merit (of giving away bodies).' The following is the merit of believing in the Sutra. If there is someone who, upon hearing this Sutra, generates faith without opposition, their merit surpasses the former (person who gave away bodies). How much more so if they write, receive, uphold, read, recite, and explain it to others? The merit of believing in the Sutra is inferior to receiving, upholding, and explaining, (but the merit of believing in the Sutra) is more excellent than the previous analogy of giving away life. The following is what other vehicles (of practice) cannot fathom. Subhuti, in short, this Sutra has inconceivable, incalculable, and boundless merits. The verse says: 'It is not the realm of others (practitioners).' Asanga said: 'Inconceivable, because only self-realization can understand; incalculable, because there is nothing equal to or surpassing it.' The following is based on the Mahayana (大乘) mind. The Tathagata speaks this Sutra for those who have aroused the Mahayana mind, and speaks it for those who have aroused the Supreme Vehicle mind. The Supreme Vehicle is the One Buddha Vehicle. The following is that only those with virtue can transmit it. If someone can receive, uphold, read, recite, and widely explain it to others, the Tathagata fully knows this person and fully sees this person, and they will all attain immeasurable, incalculable, boundless, and inconceivable merits. Such people are shouldering the responsibility of the Tathagata's Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete enlightenment). Attainment and so on, the verse says: 'Fulfills the supreme realm.' Shouldering, Asanga said: 'Bearing the Bodhi (菩提) (responsibility on the shoulders).'
提重擔故○五樂小不堪。
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 六所在如塔。
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 七轉罪為佛。
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 輕賤者。總包于中或打或罵故。隋譯云。輕賤甚輕賤。無著云。此毀辱事有無量門故。復云。甚輕賤當得菩提者罪滅故○八超事多尊。論云。示現速證菩提法故○文二○初供佛多中全具福。
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 那由他者。十億為洛叉。十洛叉為俱胝。十俱胝為那由他○二持經多中少分福。
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 九具聞則疑。
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 十總結幽邃。
須菩提。當知是經義
【現代漢語翻譯】 現代漢語譯本： 提重擔的緣故○五是樂於小法的人不堪領受此經。
什麼緣故呢？須菩提（Subhuti，佛陀的弟子）。如果有人樂於小法，就會執著於我見、人見、眾生見、壽者見。這樣的人就不能聽受、讀誦、為他人解說這部經。○六有此經的地方如同佛塔。
須菩提，無論在什麼地方，只要有這部經存在，一切世間的天人阿修羅（Asura，一種神道）都應該供養。應當知道這個地方就是佛塔，都應該恭敬地行禮圍繞，用各種鮮花和香來散佈這個地方。○七轉罪業為成佛的因緣。
再者，須菩提，善男子善女人，如果受持讀誦這部經，卻被人輕賤，這是因為這個人前世的罪業應該墮入惡道。由於今世被人輕賤的緣故，前世的罪業就消滅了，應當證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。輕賤包含了各種情況，或者被打罵。隋朝的譯本說：『輕賤，非常輕賤。』無著（Asanga，印度佛教大師）說：『這種毀辱的事情有很多種。』又說：『被人非常輕賤，反而能夠得到菩提，是因為罪業消滅的緣故。』○八超越世事，非常尊貴。論中說：『這是爲了示現迅速證得菩提的方法。』○分為兩部分○首先是供養佛陀的功德多，其中完全具備福德。
須菩提，我回憶過去無量阿僧祇劫（Asankhya kalpa，極長的時間單位），在燃燈佛（Dipankara Buddha，過去佛之一）面前，遇到八百四千萬億那由他（Nayuta，古代印度數字單位）諸佛，全都供養承事，沒有空過的時候。那由他，十億為洛叉（Laksha），十洛叉為俱胝（Koti），十俱胝為那由他。○第二是受持經典的功德多，其中少部分福德。
如果有人，在後世末法時代，能夠受持讀誦這部經，所得到的功德，比起我所供養諸佛的功德，百分之一都比不上，千萬億分之一乃至用算數譬喻都無法相比。○九聽得多了反而會疑惑。
須菩提，如果有善男子善女人，在後世末法時代受持讀誦這部經，我如果完全說出他們所得到的功德，或許有人聽了會心生狂亂，狐疑不信。○十總結此經的幽深。
須菩提，應當知道這部經的意義非常深遠。
【English Translation】 English version: Because of bearing heavy burdens ○ Five, those who delight in small teachings are incapable.
Why is that? Subhuti (Subhuti, Buddha's disciple). If one delights in small teachings, they will be attached to the views of self, person, sentient being, and lifespan. Such a person cannot listen to, receive, recite, or explain this sutra to others. ○ Six, where this sutra is, it is like a stupa.
Subhuti, wherever this sutra exists, all beings in the world, including gods, humans, and asuras (Asura, a type of deity), should make offerings. Know that this place is a stupa, and all should respectfully bow, circumambulate, and scatter flowers and incense there. ○ Seven, transforming sins into the cause of Buddhahood.
Furthermore, Subhuti, if good men and good women receive and recite this sutra, and are despised by others, it is because their past sins should have caused them to fall into evil realms. Because they are despised in this life, their past sins will be eradicated, and they will attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). 'Despised' encompasses all situations, including being beaten or scolded. The Sui dynasty translation says: 'Despised, extremely despised.' Asanga (Asanga, an Indian Buddhist master) says: 'There are countless ways of being humiliated.' It also says: 'Being extremely despised leads to attaining Bodhi because sins are eradicated.' ○ Eight, surpassing worldly affairs, extremely venerable. The commentary says: 'This is to demonstrate the method of quickly attaining Bodhi.' ○ Divided into two parts ○ First, the merit of making offerings to the Buddha is great, fully possessing blessings.
Subhuti, I remember in the past, countless Asankhya kalpas (Asankhya kalpa, an extremely long unit of time) ago, before Dipankara Buddha (Dipankara Buddha, one of the past Buddhas), I encountered eight hundred four million nayutas (Nayuta, an ancient Indian numerical unit) of Buddhas, and I made offerings and served them all without fail. Nayuta: ten billion is a Laksha, ten Laksha is a Koti, ten Koti is a Nayuta. ○ Second, the merit of upholding the sutra is great, with a small portion of blessings.
If there are people who, in the future degenerate age, can receive, uphold, and recite this sutra, the merit they obtain cannot be compared to even one percent of the merit of my offerings to all the Buddhas, not even one ten-millionth of a percent, nor can it be described by calculations or analogies. ○ Nine, hearing too much leads to doubt.
Subhuti, if there are good men and good women who, in the future degenerate age, receive and recite this sutra, if I were to fully describe the merit they obtain, some people might become confused, doubtful, and disbelieving. ○ Ten, summarizing the profoundness of this sutra.
Subhuti, know that the meaning of this sutra is extremely profound.
不可思議。果報亦不可思議 無著云。此顯示彼福體及果體。不可測量故○十一斷住修降伏是我疑。佛教我住修降伏。兼不住前十種疑執過患。若無我者誰人受教。誰人住修誰人如此離過云云。亦云除微細執故。偈云。于內心修行存我為菩薩。此即障於心違于不住道○斷之文二○初問。
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 二答三○初若名菩薩必無我。
佛告須菩提。若善男子善女人。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 二若有我相非菩薩。
何以故。若菩薩有我相人相眾生相壽者相。則非菩薩 三能所俱即是菩提。
所以者何。須菩提。實無有法發阿耨多羅三藐三菩提心者 十二斷佛因是有菩薩疑。論云。若無菩薩。云何釋迦如來於然燈佛所行菩薩行○斷之文四○初舉疑處。
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 降怨王請然燈佛入城。城中長幼盡迎。路泥善慧布發佛與授記。故舉此問○二斷疑念。
不也世尊。如我解佛所說義。佛于然燈佛所。無有法得阿耨多羅三藐三菩提 善慧彼時都無所得。離諸分別由無法故得記
【現代漢語翻譯】 現代漢語譯本：不可思議。果報亦不可思議（果報也是不可思議的）無著云：『此顯示彼福體及果體，不可測量故。』○十一斷住修降伏是我疑。佛教我住修降伏，兼不住前十種疑執過患。若無我者，誰人受教？誰人住修？誰人如此離過？云云。亦云除微細執故。偈云：『于內心修行存我為菩薩，此即障於心違于不住道。』○斷之文二○初問： 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（無上正等正覺之心），云何應住？云何降伏其心？』二答三○初若名菩薩必無我： 佛告須菩提：『若善男子、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。』二若有我相非菩薩： 『何以故？若菩薩有我相、人相、眾生相、壽者相，則非菩薩。』三能所俱即是菩提： 『所以者何？須菩提，實無有法發阿耨多羅三藐三菩提心者。』○十二斷佛因是有菩薩疑。論云：『若無菩薩，云何釋迦如來於然燈佛（過去佛）所行菩薩行？』○斷之文四○初舉疑處： 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？』降怨王請然燈佛入城，城中長幼盡迎，路泥善慧布發佛與授記，故舉此問。○二斷疑念： 『不也，世尊。如我解佛所說義，佛于然燈佛所，無有法得阿耨多羅三藐三菩提。』善慧彼時都無所得，離諸分別由無法故得記。
【English Translation】 English version: Inconceivable. Retribution is also inconceivable. Asanga said: 'This shows that the body of merit and the body of result are immeasurable.' ○ Eleven: Cutting off, abiding, practicing, and subduing are my doubts. The Buddha taught me to abide, practice, and subdue, while also not dwelling on the faults of the previous ten doubts and attachments. If there is no self, who receives the teachings? Who abides and practices? Who thus departs from faults? And so on. It is also said that subtle attachments are removed. A verse says: 'To cultivate within the heart while retaining a self as a Bodhisattva, this obstructs the mind and goes against the path of non-abiding.' ○ Two sections on cutting off. ○ First question: At that time, Subhuti said to the Buddha: 'World Honored One, how should good men and good women who have aroused the mind of Anuttara-Samyak-Sambodhi (unsurpassed, complete, and perfect enlightenment) abide? How should they subdue their minds?' Second answer, in three parts. ○ First, if one is called a Bodhisattva, there must be no self: The Buddha told Subhuti: 'If good men and good women arouse the mind of Anuttara-Samyak-Sambodhi, they should give rise to this thought: I must liberate all sentient beings. After liberating all sentient beings, there is not a single sentient being who is actually liberated.' Second, if there is an appearance of self, one is not a Bodhisattva: 'Why is this? If a Bodhisattva has the appearance of self, the appearance of person, the appearance of sentient being, or the appearance of lifespan, then they are not a Bodhisattva.' Third, the subject and object are both Bodhi: 'Why is this? Subhuti, there is actually no dharma by which one arouses the mind of Anuttara-Samyak-Sambodhi.' ○ Twelve: Cutting off the doubt that there is a Bodhisattva because of the Buddha's cause. The treatise says: 'If there were no Bodhisattva, how could Shakyamuni Tathagata have practiced the Bodhisattva path at the place of Dipankara Buddha (past Buddha)?' ○ Four sections on cutting off. ○ First, raising the point of doubt: 'Subhuti, what do you think? Did the Tathagata obtain Anuttara-Samyak-Sambodhi from Dipankara Buddha?' King Kashyapa invited Dipankara Buddha to enter the city, and all the young and old in the city welcomed him. The ascetic Sumedha spread his hair on the muddy road for the Buddha, and the Buddha gave him a prophecy. Therefore, this question is raised. ○ Second, cutting off the doubt: 'No, World Honored One. As I understand the meaning of what the Buddha said, the Buddha did not obtain Anuttara-Samyak-Sambodhi from Dipankara Buddha.' At that time, Sumedha had nothing to obtain, and he received the prophecy because he was free from all discriminations and without any dharma.
。若有法者。是有相心。不順菩提佛不與記○三印決定。
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 論云。我于彼時所修諸行。無有一法得阿耨多羅三藐三菩提。功德施論引佛說云。若見於佛即見自身。見身清凈見佛清凈。見一切智智皆悉清凈。是中見清凈智亦復清凈。是名見佛。我如是見然燈如來。得無生忍。一切智智明瞭現前。即得受記。是受記聲不至於耳。亦非余智之所能知。我於此時亦非惛懵無覺。然無所得○四反覆釋。
須菩提。若有法如來得阿耨多羅三藐三菩提者。然燈佛則不與我授記。汝于來世。當得作佛號釋迦牟尼。以實無有法得阿耨多羅三藐三菩提。是故然燈佛與我授記作是言。汝于來世。當得作佛號釋迦牟尼 無著云。若正覺法可說。如彼然燈所說者。我于彼時便得正覺。然燈則不記言來世當得。以法不可說故。我于彼時不得正覺。是故記言來世當得○十三斷無因則無佛法疑。于中三。初斷一向無佛疑。論云。若無菩提即無諸佛如來。有如是謗。謂一向無佛。為斷此疑故。云如來者即是真如○斷之文二○初顯真如是佛故非無。
何以故。如來者即諸法如義 無著云。如清凈故名為如來。猶如真金 二明佛即菩提故無得。
若有人言。如來得阿耨多羅
【現代漢語翻譯】 現代漢語譯本：如果存在一個『法』（dharma，事物、規律），那就是有『相』（lakshana，表象）的心。這不符合『菩提』（bodhi，覺悟），佛陀不會給予『記』（vyakarana，授記）。『三印』（trilaksana，諸行無常、諸法無我、涅槃寂靜）是決定的。
佛說：『是的，是的。須菩提（Subhuti），實際上沒有一個『法』，如來（Tathagata，佛的稱號之一）證得了『阿耨多羅三藐三菩提』（anuttara-samyak-sambodhi，無上正等正覺）。』論中說：『我在那時所修的各種行為，沒有一個『法』能讓我證得『阿耨多羅三藐三菩提』。』《功德施論》引用佛陀的話說：『如果見到佛，就是見到自身。見到自身清凈，就是見到佛清凈。見到一切智智（sarvajnajnana，對一切法的智慧）都清凈。在這其中，見到清凈的智慧也同樣清凈。這叫做見佛。』我這樣見到了『然燈如來』（Dipamkara Buddha，過去佛之一），獲得了『無生忍』（anutpattika-dharma-ksanti，對法不生不滅的證悟）。一切智智明瞭地顯現，立即得到了授記。這授記的聲音沒有到達耳朵，也不是其他智慧所能知道的。我於此時並非昏懵無覺，然而卻無所得。』
須菩提（Subhuti），如果存在一個『法』，如來（Tathagata）證得了『阿耨多羅三藐三菩提』（anuttara-samyak-sambodhi），那麼『然燈佛』（Dipamkara Buddha）就不會給我授記：『你于來世，應當成佛，號『釋迦牟尼』（Sakyamuni，釋迦族聖人）。』因為實際上沒有一個『法』能證得『阿耨多羅三藐三菩提』，所以『然燈佛』給我授記，這樣說：『你于來世，應當成佛，號『釋迦牟尼』。』無著（Asanga，瑜伽行派創始人之一）說：『如果正覺之法可以言說，就像『然燈』所說的那樣，我于那時便已證得正覺。『然燈』就不會授記說來世才能證得。因為法不可說，所以我于那時沒有證得正覺，所以授記說來世才能證得。』
斷除無因而無佛法的疑惑。其中有三點。首先，斷除一向沒有佛的疑惑。論中說：『如果沒有菩提（bodhi），就沒有諸佛如來（Tathagata）。』有這樣的誹謗，說一向沒有佛。爲了斷除這個疑惑，說『如來』（Tathagata）就是真如（tathata，事物的真實本性）。斷除的文句有兩點。首先，顯明真如（tathata）就是佛，所以不是沒有。
為什麼呢？『如來』（Tathagata）就是諸法如義（dharmatathata，諸法的真實本性）。無著（Asanga）說：『因為如清凈，所以名為如來（Tathagata），猶如真金。』
其次，闡明佛就是菩提（bodhi），所以沒有獲得。
如果有人說，如來（Tathagata）證得了『阿耨多羅』
【English Translation】 English version: If there were a 'dharma' (thing, law), it would be a mind with 'lakshana' (characteristics, appearances). This does not accord with 'bodhi' (enlightenment), and the Buddha would not give a 'vyakarana' (prediction, prophecy). The 'trilaksana' (three marks of existence: impermanence, suffering, non-self) are definitive.
The Buddha said: 'So it is, so it is. Subhuti, in reality, there is no dharma by which the Tathagata attained anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).' The treatise says: 'Among all the practices I cultivated at that time, there was not a single dharma by which I attained anuttara-samyak-sambodhi.' The 'Gunasamucchaya' quotes the Buddha as saying: 'If one sees the Buddha, one sees oneself. Seeing oneself pure is seeing the Buddha pure. Seeing all-knowing wisdom (sarvajnajnana) is all pure. Within this, seeing pure wisdom is also pure. This is called seeing the Buddha.' I saw Dipamkara Buddha (a past Buddha) in this way and obtained anutpattika-dharma-ksanti (the acceptance of the non-arising of phenomena). All-knowing wisdom clearly manifested, and I immediately received the prediction. The sound of this prediction did not reach the ears, nor could it be known by other wisdom. At this time, I was neither confused nor without awareness, yet there was nothing obtained.
Subhuti, if there were a dharma by which the Tathagata attained anuttara-samyak-sambodhi, then Dipamkara Buddha would not have given me the prediction: 'In the future, you will become a Buddha named Sakyamuni (sage of the Sakya clan).' Because in reality, there is no dharma by which anuttara-samyak-sambodhi is attained, Dipamkara Buddha gave me the prediction, saying: 'In the future, you will become a Buddha named Sakyamuni.' Asanga (founder of the Yogacara school) said: 'If the dharma of perfect enlightenment could be spoken, as Dipamkara said, then I would have attained perfect enlightenment at that time. Dipamkara would not have predicted that I would attain it in the future. Because the dharma is unspeakable, I did not attain perfect enlightenment at that time, so he predicted that I would attain it in the future.'
Cutting off the doubt that without a cause, there is no Buddha-dharma. There are three points within this. First, cutting off the doubt that there is absolutely no Buddha. The treatise says: 'If there is no bodhi, there are no Buddhas or Tathagatas.' There is such slander, saying that there is absolutely no Buddha. To cut off this doubt, it is said that 'Tathagata' is tathata (suchness, the true nature of things). There are two sentences to cut it off. First, showing that tathata is the Buddha, so it is not that there is none.
Why is this? 'Tathagata' is the meaning of dharmatathata (the suchness of all dharmas). Asanga said: 'Because it is like purity, it is called Tathagata, like pure gold.'
Second, clarifying that the Buddha is bodhi, so there is no attainment.
If someone says that the Tathagata attained anuttara-
三藐三菩提。須菩提實無有法佛得阿耨多羅三藐三菩提 先標錯解。魏云。若有人言。如來得阿耨菩提者。是人不實語。后釋正見。偈云。菩提彼行等。謂等前菩薩行無得也。無著云。或謂然燈如來所。於法不得正覺。世尊后時自得正覺。為離此取故。云若人言等○二斷一向無法疑。論云。有人謗言。若無因行。則如來不得阿耨菩提。為斷此疑故。云如來所得等○斷之文二○初遣執遮疑。
須菩提。如來所得阿耨多羅三藐三菩提。於是中無實無虛 論云。無色等相故。彼即菩提相故。無著云。顯真如無二故。謂言說故。謂彼正覺不無世間言說故○二釋義斷疑。
是故如來說一切法。皆是佛法。須菩提所言一切法者。即非一切法。是故名一切法 論云。一切法者。皆真如體故皆佛法。即非者由色等法即真如故。即非色等法真如。常無色等諸相故。是名者即是真如法自性矣○三顯真佛真法體。
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 偈云。依彼法身佛故說大身喻。身離一切障及遍一切境。功德及大體故。即說大身非身即是身。是故說大身。論云。非身者無有諸相故。大身者有真如體故。無著云。攝一切眾生大身故。于彼身中安立非自非他故○十四斷無人度生
【現代漢語翻譯】 現代漢語譯本 『三藐三菩提』（Samyak-sambodhi，正等正覺）。須菩提，實際上並沒有一種固定的『法』（dharma）讓佛陀證得『阿耨多羅三藐三菩提』（anuttara-samyak-sambodhi，無上正等正覺）。 先前標明了一種錯誤的理解。魏譯本說：『如果有人說，如來證得了阿耨菩提，這個人說的不是真實的話。』後面解釋了正確的見解。偈頌說：『菩提與菩薩的修行是相等的』，意思是說，與之前的菩薩行一樣，沒有獲得任何東西。無著菩薩說：『或者有人認為，燃燈如來那裡，（佛陀）沒有在法上獲得正覺，世尊後來自己才獲得正覺。』爲了消除這種執著，所以說『如果有人說』等等。 第二，斷除了一概認為『法』不存在的疑惑。論中說：『有人誹謗說，如果沒有因行，那麼如來就不能證得阿耨多羅三藐三菩提。』爲了斷除這種疑惑，所以說『如來所證得』等等。斷除疑惑的經文分為兩部分：第一部分是去除執著，消除疑惑。 須菩提，如來所證得的『阿耨多羅三藐三菩提』，在其中既沒有真實，也沒有虛假。論中說：『因為沒有色等相，所以那就是菩提的相。』無著菩薩說：『爲了彰顯真如沒有分別。』意思是說，因為有言說，意思是說，這種正覺並非沒有世間的言說。 第二部分是解釋意義，斷除疑惑。 因此，如來說一切法，都是佛法。須菩提，所說的一切法，就不是一切法，所以才叫做一切法。論中說：『一切法，都是真如的本體，所以都是佛法。』『即非』，是因為色等法就是真如，所以說色等法就不是真如。真如，常是沒有色等諸相的。『是名』，就是真如法的自性。 第三部分是彰顯真佛真法的本體。 須菩提，譬如人的身體長大。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。偈頌說：『因為依靠彼法身佛，所以說大身的譬喻。身體遠離一切障礙，並且遍及一切境界。因為功德和大體的緣故，所以說大身非身就是身，因此才說大身。』論中說：『非身，是沒有諸相的緣故。大身，是有真如本體的緣故。』無著菩薩說：『攝受一切眾生的大身，在那身體中安立非自非他。』 第十四部分是斷除沒有眾生可度的說法。
【English Translation】 English version 『Samyak-sambodhi』 (Perfect Enlightenment). Subhuti, in reality, there is no fixed 『dharma』 (law) by which the Buddha attains 『anuttara-samyak-sambodhi』 (unsurpassed perfect enlightenment). First, it points out a wrong understanding. The Wei translation says: 『If someone says that the Tathagata has attained Anuttara-bodhi, that person is not speaking the truth.』 Later, it explains the correct view. The Gatha says: 『Bodhi is equal to the practice of Bodhisattvas,』 meaning that, like the previous practice of Bodhisattvas, nothing is obtained. Asanga says: 『Or someone thinks that at Dipankara Buddha's place, (the Buddha) did not attain perfect enlightenment in the Dharma, and the World Honored One later attained perfect enlightenment by himself.』 To eliminate this attachment, it is said 『If someone says』 etc. Second, it eliminates the doubt that 『dharma』 does not exist at all. The Treatise says: 『Someone slanders, saying that if there is no causal practice, then the Tathagata cannot attain anuttara-samyak-sambodhi.』 To eliminate this doubt, it is said 『What the Tathagata attains』 etc. The text for eliminating doubts is divided into two parts: The first part is to remove attachment and eliminate doubts. Subhuti, the 『anuttara-samyak-sambodhi』 attained by the Tathagata, in it there is neither reality nor falsehood. The Treatise says: 『Because there is no form, etc., therefore that is the form of Bodhi.』 Asanga says: 『To manifest that true suchness has no distinctions.』 It means that because there is speech, it means that this perfect enlightenment is not without worldly speech. The second part is to explain the meaning and eliminate doubts. Therefore, the Tathagata says that all dharmas are Buddha-dharmas. Subhuti, what is said to be all dharmas is not all dharmas, therefore it is called all dharmas. The Treatise says: 『All dharmas are all Buddha-dharmas because they are the body of true suchness.』 『Is not』 is because form, etc., are true suchness, so it is said that form, etc., are not true suchness. True suchness is always without forms, etc. 『Is called』 is the self-nature of true suchness. The third part is to manifest the body of the true Buddha and the true Dharma. Subhuti, for example, a person's body grows tall. Subhuti said: World Honored One, the Tathagata says that a person's body grows tall, then it is not a great body, therefore it is called a great body. The Gatha says: 『Because relying on that Dharmakaya Buddha, the metaphor of the great body is spoken. The body is far from all obstacles and pervades all realms. Because of merit and the great substance, it is said that the great body is not the body, it is the body, therefore it is called the great body.』 The Treatise says: 『Not the body, is because there are no forms. The great body, is because there is the substance of true suchness.』 Asanga says: 『The great body that embraces all sentient beings establishes neither self nor other in that body.』 The fourteenth part is to eliminate the saying that there are no sentient beings to be delivered.
嚴土疑。論云。若無菩薩者。諸佛亦不成菩提。眾生亦不入涅槃。亦無清凈佛土。何故諸菩薩發心。欲令眾生入涅槃。起心修行清凈佛土○斷之文三。初遮度生念三○初明失念。
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 偈云。不達真法界。起度眾生意。及清凈國土。生心即是倒○二明無人。
何以故。須菩提。實無有法名為菩薩 無法名菩薩。豈有我度眾生○三引前說。
是故佛說一切法。無我無人無眾生無壽者 二遮嚴土念二○初明失念。
須菩提。若菩薩作是言。我當莊嚴佛土。是不名菩薩 二釋所以。
何以故。如來說莊嚴佛土者。即非莊嚴是名莊嚴 三釋成菩薩。
須菩提。若菩薩通達無我法者。如來說名真是菩薩 論云。若起度眾生嚴土之心。即是顛倒非菩薩者。起何等心名為菩薩。故經言通達等。無著云。謂人無我法無我○十五斷諸佛不見諸法疑。論云。前說菩薩不見彼是眾生。不見我為菩薩。不見清凈佛土。若如是則諸佛不見諸法○斷之文二。初約能見五眼明見凈。偈云。雖不見諸法。非無了境眼。諸佛五種實。以見彼顛倒○文五○初肉眼。
須菩提。于意云何。如來有肉眼不。如是世尊。如來有肉眼 肉團中有清凈色。見障
【現代漢語翻譯】 現代漢語譯本 嚴土疑。《論》中說：『如果沒有菩薩，諸佛也不能成就菩提（覺悟），眾生也不能進入涅槃（寂滅），也不會有清凈的佛土。』為什麼諸菩薩發心，想要讓眾生進入涅槃，發起心修行清凈的佛土呢？ 斷除這種疑惑的經文分為三部分。首先是遮止度化眾生的念頭，又分為三部分。首先是說明失去正念。 『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。』偈頌說：『不通達真正的法界，生起度化眾生的念頭，以及清凈國土的念頭，生起這種心就是顛倒。』 第二是說明實際上沒有『人』可以度化。 『為什麼呢？須菩提，實際上沒有一種法名為菩薩。』沒有名為菩薩的法，哪裡有『我』去度化眾生呢？ 第三是引用前面的說法。 『所以佛說一切法，無我、無人、無眾生、無壽者。』 第二是遮止莊嚴佛土的念頭，分為兩部分。首先是說明失去正念。 『須菩提，如果菩薩這樣說：『我應當莊嚴佛土。』這不名為菩薩。』 第二是解釋原因。 『為什麼呢？如來說莊嚴佛土，即非莊嚴，是名莊嚴。』 第三是解釋如何成就菩薩。 『須菩提，如果菩薩通達無我之法，如來說名為真是菩薩。』《論》中說：『如果生起度化眾生、莊嚴佛土的心，就是顛倒，不是菩薩。』那麼，生起什麼樣的心才名為菩薩呢？所以經文說『通達』等等。無著（菩薩）說：『指人無我、法無我。』 第十五是斷除諸佛不見諸法的疑惑。《論》中說：『前面說菩薩不見彼是眾生，不見我為菩薩，不見清凈佛土，如果這樣，那麼諸佛就不能見諸法。』 斷除這種疑惑的經文分為兩部分。首先是依據能見的五眼（肉眼、天眼、慧眼、法眼、佛眼）來說明見清凈。偈頌說：『雖然不見諸法，並非沒有了知境界的眼。諸佛的五種眼是真實的，用以看見那些顛倒。』 分為五部分。首先是肉眼。 『須菩提，你認為怎麼樣？如來有肉眼嗎？』『是的，世尊。如來有肉眼。』肉團中有清凈的色，能看見障礙。
【English Translation】 English version Doubt Regarding Pure Lands. The Treatise states: 'If there were no Bodhisattvas, the Buddhas would not attain Bodhi (enlightenment), sentient beings would not enter Nirvana (liberation), and there would be no pure Buddha-lands.' Why do Bodhisattvas generate the aspiration to lead sentient beings into Nirvana and cultivate pure Buddha-lands? The text refuting this doubt is divided into three parts. First, it refutes the thought of liberating beings, which is further divided into three parts. First, it clarifies the loss of mindfulness. 'Subhuti, it is the same with Bodhisattvas. If they say, 'I will liberate immeasurable sentient beings,' they are not called Bodhisattvas.' The verse says: 'Not understanding the true Dharma-realm, giving rise to the thought of liberating sentient beings, and the thought of purifying lands, giving rise to such thoughts is delusion.' Second, it clarifies that there is no 'person' to liberate. 'Why? Subhuti, in reality, there is no Dharma called Bodhisattva.' If there is no Dharma called Bodhisattva, how can 'I' liberate sentient beings? Third, it quotes the previous statement. 'Therefore, the Buddha said that all Dharmas are without self, without person, without sentient beings, without lifespan.' Second, it refutes the thought of adorning Buddha-lands, divided into two parts. First, it clarifies the loss of mindfulness. 'Subhuti, if a Bodhisattva says, 'I will adorn Buddha-lands,' they are not called Bodhisattvas.' Second, it explains the reason. 'Why? The Tathagata speaks of adorning Buddha-lands as 'not adorning,' that is called adorning.' Third, it explains how to become a Bodhisattva. 'Subhuti, if a Bodhisattva understands the Dharma of no-self, the Tathagata calls them a true Bodhisattva.' The Treatise states: 'If one gives rise to the thought of liberating sentient beings and adorning lands, it is delusion and not the conduct of a Bodhisattva.' Then, what kind of thought, when arisen, is called the conduct of a Bodhisattva? Therefore, the Sutra speaks of 'understanding' and so on. Asanga (Bodhisattva) said: 'It refers to the no-self of persons and the no-self of Dharmas.' Fifteenth, it refutes the doubt that the Buddhas do not see all Dharmas. The Treatise states: 'Previously, 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. If so, then the Buddhas cannot see all Dharmas.' The text refuting this doubt is divided into two parts. First, based on the five eyes (flesh eye, divine eye, wisdom eye, Dharma eye, Buddha eye) of seeing, it clarifies seeing purity. The verse says: 'Although they do not see all Dharmas, it is not that they do not have eyes to know the realm. The five eyes of the Buddhas are real, used to see those who are deluded.' Divided into five parts. First, the flesh eye. 'Subhuti, what do you think? Does the Tathagata have a flesh eye?' 'Yes, World Honored One. The Tathagata has a flesh eye.' Within the mass of flesh, there is pure form, which sees obstructions.
內色名為肉眼。佛具諸根故有肉眼○二天眼。
須菩提于意云何。如來有天眼不。如是世尊。如來有天眼 于肉眼邊引凈天眼。 見障外色。依大般若。佛肉眼能見人中無數世界。不唯障內。若佛天眼能見諸天所有細色。除見天外見人等事名肉眼矣。凈名云。唯佛世尊得真天眼。照見恒沙佛土不以二相○三慧眼。
須菩提于意云何。如來有慧眼不。如是世尊。如來有慧眼 以根本智照真理故○四法眼。
須菩提于意云何。如來有法眼不。如是世尊。如來有法眼 后得智說法度人○五佛眼。
須菩提于意云何。如來有佛眼不。如是世尊。如來有佛眼 前四在佛總名佛眼。又見佛性圓極名為佛眼○無著云。為令知見凈勝故。顯示有五種眼。略說有四種。謂色攝第一諦攝世諦攝一切種一切應知攝○古德偈云。天眼通非礙。肉眼礙非通。法眼唯觀俗。慧眼直緣空。佛眼如千日。照異體還同○二約所知諸心明智凈五○初約一個恒河以數沙。
須菩提于意云何。如恒河中所有沙。佛說是沙不。如是世尊。如來說是沙 二約一河中沙以數河。
須菩提于意云何。如一恒河中所有沙。有如是沙等恒河 三約沙河中沙以數界。
是諸恒河所有沙數佛世界。如是寧為多不。甚多世尊 四約爾所
【現代漢語翻譯】 現代漢語譯本 內色名為肉眼（physical eye）。佛具諸根，故有肉眼。二天眼（divine eye）。 須菩提，你的意思如何？如來有天眼嗎？是的，世尊。如來有天眼。于肉眼邊引凈天眼，見障外色。依大般若經所說，佛的肉眼能見人中無數世界，不唯障內。若佛天眼能見諸天所有細色，除見天外見人等事名肉眼矣。凈名經云：『唯佛世尊得真天眼，照見恒沙佛土不以二相。』三天眼（divine eye）。 須菩提，你的意思如何？如來有慧眼（wisdom eye）嗎？是的，世尊。如來有慧眼。以根本智照真理故。四法眼（dharma eye）。 須菩提，你的意思如何？如來有法眼嗎？是的，世尊。如來有法眼。后得智說法度人。五佛眼（Buddha eye）。 須菩提，你的意思如何？如來有佛眼嗎？是的，世尊。如來有佛眼。前四在佛總名佛眼。又見佛性圓極名為佛眼。無著菩薩說：『為令知見凈勝故，顯示有五種眼。』略說有四種，謂色攝第一，諦攝世諦，攝一切種一切應知攝。古德偈云：『天眼通非礙，肉眼礙非通。法眼唯觀俗，慧眼直緣空。佛眼如千日，照異體還同。』二約所知諸心明智凈五。初約一個恒河以數沙。 須菩提，你的意思如何？如恒河中所有沙，佛說是沙不？是的，世尊。如來說是沙。二約一河中沙以數河。 須菩提，你的意思如何？如一恒河中所有沙，有如是沙等恒河。 三約沙河中沙以數界。 是諸恒河所有沙數佛世界，如是寧為多不？甚多，世尊。四約爾所
【English Translation】 English version The inner color is called the physical eye. Because the Buddha possesses all faculties, he has the physical eye. Two, the divine eye. Subhuti, what do you think? Does the Tathagata have the divine eye? Yes, World Honored One. The Tathagata has the divine eye. From the physical eye, the pure divine eye is drawn forth to see colors beyond obstructions. According to the Mahaprajnaparamita Sutra, the Buddha's physical eye can see countless worlds among humans, not only those within obstructions. If the Buddha's divine eye can see all the subtle forms of the heavens, then seeing humans and other matters besides the heavens is called the physical eye. The Vimalakirti Sutra says: 'Only the World Honored Buddha obtains the true divine eye, illuminating countless Buddha lands without duality.' Three, the wisdom eye. Subhuti, what do you think? Does the Tathagata have the wisdom eye? Yes, World Honored One. The Tathagata has the wisdom eye. Because it illuminates the true principle with fundamental wisdom. Four, the dharma eye. Subhuti, what do you think? Does the Tathagata have the dharma eye? Yes, World Honored One. The Tathagata has the dharma eye. Subsequent wisdom speaks the Dharma to liberate people. Five, the Buddha eye. Subhuti, what do you think? Does the Tathagata have the Buddha eye? Yes, World Honored One. The Tathagata has the Buddha eye. The previous four, when present in the Buddha, are collectively called the Buddha eye. Furthermore, seeing the complete and ultimate Buddha-nature is called the Buddha eye. Asanga said: 'To cause knowledge and vision to be pure and superior, five types of eyes are shown.' Briefly speaking, there are four types, namely, the first is the aggregation of form, the aggregation of truth, the mundane truth, the aggregation of all kinds, and the aggregation of all that should be known. An ancient verse says: 'The divine eye penetrates without obstruction, the physical eye is obstructed and does not penetrate. The dharma eye only observes the mundane, the wisdom eye directly connects with emptiness. The Buddha eye is like a thousand suns, illuminating different forms and returning to sameness.' Two, about the knowable, all minds, wisdom, and purity, five. First, about one Ganges River, counting the sand. Subhuti, what do you think? Regarding all the sand in the Ganges River, does the Buddha say it is sand? Yes, World Honored One. The Tathagata says it is sand. Two, about the sand in one river, counting the rivers. Subhuti, what do you think? Like the sand in one Ganges River, there are Ganges Rivers equal to that sand. Three, about the sand in the sandy rivers, counting the realms. These Buddha worlds are as numerous as the grains of sand in all those Ganges Rivers. Is that many? Very many, World Honored One. Four, about that much
界中所有生。
佛告須菩提。爾所國土中所有眾生 五約一一眾生所有心三○初總明染凈以標悉知。
若干種心如來悉知 無著云。若干種心者有二種。謂染及凈。即共欲心離欲心等○二會妄歸真以釋悉知。
何以故。如來說諸心皆為非心。是名為心 大云云。由一切妄心依真如體都無其性。佛證真如故悉知之。諸心者標指。非心者妄識本空。是名心者真心不滅。若本論釋則與此殊。偈云。種種顛倒識。以離於實念。不住彼實智。是故說顛倒○三推破雜染以釋非心。
所以者何。須菩提。過去心不可得。現在心不可得。未來心不可得 無著云。過去已滅故。未來未有故。現在第一義故○十六斷福德例心顛倒疑。論云。向說心住顛倒皆不可得。若如是福德亦是顛倒。何名善法○斷之文二○初問福答福。
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。如是世尊。此人以是因緣得福甚多 以是離相無倒行施因緣。成無漏福離於二障。既非顛倒故得福多○二反釋順釋。
須菩提若福德有實如來不說德福德多。以福德無故。如來說得福德多 偈云。佛智慧為本。非顛倒功德。論云。顯示福非顛倒。佛智為本故福有者取相也。福無者離相也。問福性空故
【現代漢語翻譯】 界中所有眾生。
佛告訴須菩提：『在你所處的國土中，所有眾生的……』
五、約一一眾生所有心（第五部分，關於每一個眾生的所有心念）： 三〇 初總明染凈以標悉知（第三十個要點，首先總括說明染污和清凈，以此標示如來悉知一切）。
『若干種心如來悉知。』（如來完全知曉各種不同的心念。） 無著（Asanga）解釋說：『若干種心有兩種，即染污和清凈，包括共欲之心和離欲之心等。』 二、會妄歸真以釋悉知（第二，通過將虛妄歸於真如來解釋悉知）。
『何以故？如來說諸心皆為非心，是名為心。』（為什麼呢？如來說所有這些心念都不是真實的心念，這才是真正的心念。） 大云（Mahāmegha）解釋說：『由於一切虛妄的心念都依賴於真如的本體，而真如本體沒有任何自性，佛證悟了真如，所以完全知曉這些心念。』諸心是指標示的心念，非心是指虛妄的意識本性是空性的，是名心是指真心不滅。如果按照《瑜伽師地論》的解釋，則與此不同。偈頌說：『種種顛倒識，以離於實念，不住彼實智，是故說顛倒。』 三、推破雜染以釋非心（第三，通過推翻駁斥混雜的染污來解釋非心）。
『所以者何？須菩提，過去心不可得，現在心不可得，未來心不可得。』（為什麼呢？須菩提，過去的心已經過去，不可獲得；現在的心剎那生滅，不可獲得；未來的心尚未到來，不可獲得。） 無著解釋說：『過去心已經滅亡，未來心尚未產生，現在心是第一義諦。』 十六、斷福德例心顛倒疑（第十六，斷除關於福德類似於心念顛倒的疑惑）。 《瑜伽師地論》說：『前面說心念的住處和顛倒都是不可獲得的，如果這樣，福德也是顛倒的，那為什麼還稱為善法呢？』 斷除疑惑的經文分為兩部分： 初、問福答福（第一，提問關於福德，回答關於福德）。
『須菩提，于意云何？若有人滿三千大千世界七寶（Saptaratna，七種珍寶），以用佈施，是人以是因緣得福多不？』（須菩提，你認為怎麼樣？如果有人用充滿三千大千世界的七寶來進行佈施，這個人因為這個因緣得到的福德多嗎？） 『如是，世尊。此人以是因緣得福甚多。』（是的，世尊。這個人因為這個因緣得到的福德非常多。） 因為這是離相、沒有顛倒的行佈施的因緣，成就了沒有遺漏的福德，遠離了兩種障礙。既然不是顛倒，所以得到的福德很多。 二、反釋順釋（第二，反過來解釋，順著解釋）。
『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。』（須菩提，如果福德是真實的，如來就不會說得到很多福德。正因為福德的自性是空性的，所以如來說得到很多福德。） 偈頌說：『佛智慧為本，非顛倒功德。』 《瑜伽師地論》說：『顯示福德不是顛倒的，因為佛的智慧是根本。』福德有，是指執著于相；福德無，是指遠離相。問：福德的自性是空性的，所以……
【English Translation】 All beings in the realm.
The Buddha told Subhuti: 'In the lands where you are, all the beings...'
- Regarding the minds of all beings individually:
- First, generally explain defilement and purity to indicate complete knowledge.
'The Tathagata knows all kinds of minds.' Asanga explains: 'The various kinds of minds are of two types: defiled and pure, including minds with desire and minds without desire, etc.' 2. Explain complete knowledge by returning delusion to truth.
'Why? The Tathagata says that all minds are non-minds; that is called mind.' Mahāmegha explains: 'Because all deluded minds rely on the essence of Suchness, and Suchness has no inherent nature, the Buddha, having realized Suchness, knows all these minds completely.' 'All minds' refers to the indicated minds; 'non-minds' refers to the empty nature of deluded consciousness; 'that is called mind' refers to the undying true mind. If explained according to the Yogācārabhūmi-śāstra, it would be different. The verse says: 'Various inverted consciousnesses, because they are apart from real thought, do not abide in that real wisdom; therefore, they are called inverted.' 3. Refute mixed defilements to explain non-mind.
'Why? Subhuti, the past mind is unattainable, the present mind is unattainable, and the future mind is unattainable.' Asanga explains: 'The past mind has already ceased, the future mind has not yet arisen, and the present mind is the ultimate truth.' 16. Resolve the doubt that merit is like the inversion of the mind. The Yogācārabhūmi-śāstra says: 'Earlier, it was said that the dwelling place and inversion of the mind are unattainable. If so, is merit also inverted? Why is it called good dharma?' The text for resolving the doubt is in two parts: First, question about merit and answer about merit.
'Subhuti, what do you think? If someone filled three thousand great thousand worlds with the seven treasures (Saptaratna) and used them for giving, would that person gain much merit from that cause?' 'Yes, World Honored One. That person would gain very much merit from that cause.' Because this is the cause of giving without attachment and without inversion, it accomplishes unconditioned merit and is free from the two obscurations. Since it is not inverted, much merit is gained. Second, explain in reverse and explain in accordance.
'Subhuti, if merit were real, the Tathagata would not say that much merit is gained. Because merit is without inherent existence, the Tathagata says that much merit is gained.' The verse says: 'The Buddha's wisdom is the basis, not inverted merit.' The Yogācārabhūmi-śāstra says: 'It shows that merit is not inverted because the Buddha's wisdom is the basis.' 'Merit exists' refers to clinging to appearances; 'merit is without' refers to being apart from appearances. Question: Because the nature of merit is empty, therefore...
福多者前說妄心性空。妄亦應多。答福以佛智為本。順於性空故悟性空。福則甚多。心識顛倒。違于性空故悟性空。則心識都盡。十七斷無為何有相好疑。論云。若諸佛以無為得名。云何諸佛成就相好。而名為佛。此約法身佛故以為疑○斷之文二○初由無身故現身。
須菩提于意云何。佛可以具足色身見不。不也世尊。如來不應以具足色身見。何以故。如來說具足色身。即非具足色身。是名具足色身 即隨形好也。如鏡中無物方能現物故。論云。法身畢竟非色身非諸相。然相好二種。亦非不佛。此二不離法身故。是故此二亦得言無。故說非身。亦得言有。故說成就○二由無相故現相。
須菩提。于意云何。如來可以具足諸相見不。不也世尊。如來不應以具足諸相見。何以故。如來說諸相具足即非具足。是名諸相具足 即三十二相也。一一如前色身中說。十八斷無身何以說法疑。論云。若如來色身相好不可得見。云何言如來說法○斷之文三○初遮錯解。
須菩提。汝勿謂如來作是念。我當有所說法。莫作是念 谷中無人能作音聲故○二釋所以。
何以故。若人言如來有所說法。即為謗佛。不能解我所說故 世尊達諸法空畢竟無執。今言有說。是謗佛執法也○三示正見。
須菩提說法者。
【現代漢語翻譯】 現代漢語譯本： 問：如果福德多的人先前說妄心性空，那麼妄心也應該很多吧？ 答：福德以佛智為根本，順應性空，所以能領悟性空，因此福德非常多。而心識顛倒，違背性空，所以要領悟性空，就要使心識完全斷盡。 問：如果諸佛以『無為』得名，為什麼諸佛又成就了相好？ 《論》中說：『如果諸佛以無為而得名，為何諸佛成就了相好，而被稱為佛？』這是針對法身佛而產生的疑問。 （以下是斷除疑惑的文字，分為兩部分） 第一部分：因為法身無身，所以能示現色身。 『須菩提，你的意思如何？可以用具足色身來見如來嗎？』 『不，世尊。不應該用具足色身來見如來。』 『為什麼呢？如來說具足色身，就不是具足色身，只是名為具足色身。』（即是隨順形好而顯現） 如同鏡中沒有物體，才能顯現物體。所以《論》中說：『法身畢竟不是色身，也不是諸相。然而相好二種，也並非不是佛，因為這二者不離法身。』因此，這二者也可以說是『無』，所以說『非身』；也可以說是『有』，所以說『成就』。 第二部分：因為法身無相，所以能示現諸相。 『須菩提，你的意思如何？可以用具足諸相來見如來嗎？』 『不，世尊。不應該用具足諸相來見如來。』 『為什麼呢？如來說諸相具足，就不是具足，只是名為諸相具足。』（即是三十二相），一一都如前面色身中所說。 問：如果如來的色身相好不可得見，為什麼又說如來說法呢？ 《論》中說：『如果如來的色身相好不可得見，為何說如來說法？』 （以下是斷除疑惑的文字，分為三部分） 第一部分：遮止錯誤的理解。 『須菩提，你不要認為如來有這樣的念頭：『我應當有所說法。』不要這樣想。』（如同山谷中沒有人，卻能發出聲音一樣） 第二部分：解釋原因。 『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。』 世尊通達諸法性空，畢竟沒有執著，如果說『有說』，就是誹謗佛執著於法。 第三部分：展示正確的見解。 須菩提，說法者，
【English Translation】 English version: Question: If those with much merit previously spoke of the emptiness of the deluded mind, shouldn't delusion also be abundant? Answer: Merit is rooted in the wisdom of the Buddha (Fo Zhi), aligning with emptiness (Xing Kong), thus enabling the realization of emptiness, resulting in abundant merit. However, the顛倒(Diandao) mind-consciousness contradicts emptiness, so to realize emptiness, mind-consciousness must be completely extinguished. Question: If all Buddhas (Zhu Fo) are named by 'non-action' (Wu Wei), why do all Buddhas achieve excellent marks and characteristics (Xiang Hao)? The Treatise (Lun) says: 'If all Buddhas are named by non-action, why do all Buddhas achieve excellent marks and characteristics and are called Buddhas?' This question arises concerning the Dharma Body Buddha (Fa Shen Fo). (The following is the text to dispel doubts, divided into two parts) Part 1: Because the Dharma Body (Fa Shen) has no body, it can manifest a physical body (Se Shen). 'Subhuti (Xūpútí), what do you think? Can the Tathagata (Rulai) be seen by a fully endowed physical body?' 'No, World Honored One (Shìzūn). The Tathagata should not be seen by a fully endowed physical body.' 'Why? The Tathagata speaks of a fully endowed physical body, but it is not a fully endowed physical body; it is merely named a fully endowed physical body.' (That is, it manifests in accordance with form and beauty). Just as a mirror without objects can reflect objects. Therefore, the Treatise says: 'The Dharma Body is ultimately neither a physical body nor any characteristics. However, the two, marks and characteristics, are also not separate from the Buddha, because these two are inseparable from the Dharma Body.' Therefore, these two can also be said to be 'non-existent,' hence the saying 'not a body'; they can also be said to be 'existent,' hence the saying 'achieved.' Part 2: Because the Dharma Body has no form, it can manifest all forms. 'Subhuti, what do you think? Can the Tathagata be seen by fully endowed characteristics?' 'No, World Honored One. The Tathagata should not be seen by fully endowed characteristics.' 'Why? The Tathagata speaks of fully endowed characteristics, but they are not fully endowed; they are merely named fully endowed characteristics.' (That is, the thirty-two marks), each as described in the preceding physical body. Question: If the Tathagata's physical body with marks and characteristics is imperceptible, why is it said that the Tathagata teaches the Dharma? The Treatise says: 'If the Tathagata's physical body with marks and characteristics is imperceptible, why is it said that the Tathagata teaches the Dharma?' (The following is the text to dispel doubts, divided into three parts) Part 1: Preventing Misunderstanding. 'Subhuti, do not think that the Tathagata has this thought: 'I should teach something.' Do not think this way.' (Just as a valley without people can produce sound). Part 2: Explaining the Reason. 'Why? If someone says that the Tathagata teaches something, that is slandering the Buddha, because they cannot understand what I say.' The World Honored One understands that all dharmas are empty in nature, ultimately without attachment. If one says 'there is teaching,' that is slandering the Buddha for being attached to dharmas. Part 3: Showing the Correct View. Subhuti, the one who teaches the Dharma,
無法可說。是名說法 偈云。如佛法亦然所說二差別。不離於法界。說法無自相。大云云若言無說是真說法。若言有說不名說法。是謗佛故○十九斷無法如何修證疑。論云。如來不得一法。云何離上上證轉。轉得阿耨菩提。為斷此疑示現非證法。名為阿耨菩提○斷之文三○初以無法為正覺。
須菩提白佛言世尊。得阿耨多羅三藐三菩提。為無所得耶。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 偈云。彼處無少法知菩提無上。論云。彼菩提處無有一法可證。名為阿耨菩提○二以平等為正覺。
複次須菩提。是法平等。無有高下。是名阿耨多羅三藐三菩提 偈云。法界不增減。論云。是法平等是故名無上。以更無上上故○三以正助修正覺。
以無我無人無眾生無壽者。修一切善法。則得阿耨多羅三藐三菩提。須菩提。所言善法者。如來說即非善法。是名善法 無我等。是了因即正道也。修一切善法是緣因。即助道也。即得阿耨菩提是正覺也。所言善法者標指也。即非等者。論云。彼法無有漏法。故名非善法。以有無漏法。故名為善法○二十斷所說無記非因疑。論云。若修一切善法得阿耨菩提者。則所說法不能得菩提。以是無記法故○斷者。
【現代漢語翻譯】 現代漢語譯本 『無法可說。是名說法』 偈云：『如佛法亦然，所說二差別，不離於法界，說法無自相。』《大云經》云：『若言無說是真說法，若言有說不名說法，是謗佛故。』 十九、斷無法如何修證之疑。《論》云：『如來不得一法，云何離上上證轉，轉得阿耨菩提（Anuttara-samyak-sambodhi，無上正等正覺）？』為斷此疑，示現非證法，名為阿耨菩提。 斷之文三：初以無法為正覺。 須菩提（Subhuti，佛陀的弟子）白佛言：『世尊，得阿耨多羅三藐三菩提，為無所得耶？』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。』偈云：『彼處無少法，知菩提無上。』《論》云：『彼菩提處無有一法可證，名為阿耨菩提。』 二、以平等為正覺。 『複次，須菩提，是法平等，無有高下，是名阿耨多羅三藐三菩提。』偈云：『法界不增減。』《論》云：『是法平等，是故名無上，以更無上上故。』 三、以正助修正覺。 『以無我、無人、無眾生、無壽者，修一切善法，則得阿耨多羅三藐三菩提。須菩提，所言善法者，如來說即非善法，是名善法。』無我等，是了因，即正道也。修一切善法是緣因，即助道也。即得阿耨菩提是正覺也。所言善法者，標指也。即非等者，《論》云：『彼法無有漏法，故名非善法，以有無漏法，故名為善法。』 二十、斷所說無記非因之疑。《論》云：『若修一切善法得阿耨菩提者，則所說法不能得菩提，以是無記法故。』斷者：
【English Translation】 English version 'There is no Dharma to be spoken. This is called speaking Dharma.' The verse says: 'Like the Buddha Dharma, the two differences spoken of do not depart from the Dharmadhatu (Dharmadhatu, the realm of Dharma). Speaking Dharma has no self-nature.' The Great Cloud Sutra says: 'If it is said that there is no speaking, that is true speaking of Dharma. If it is said that there is speaking, that is not called speaking of Dharma. This is slandering the Buddha.' 19. Resolving the doubt of how to cultivate and realize without Dharma. The Treatise says: 'The Tathagata (Tathagata, Thus Come One) does not attain a single Dharma. How can one transcend higher and higher realizations to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete, perfect enlightenment)?' To resolve this doubt, it is shown that non-attainment of Dharma is called Anuttara-samyak-sambodhi. Three sections on resolving this: First, taking no Dharma as perfect enlightenment. Subhuti (Subhuti, a disciple of the Buddha) said to the Buddha: 'World Honored One, is the attainment of Anuttara-samyak-sambodhi without any attainment?' The Buddha said: 'So it is, so it is. Subhuti, in Anuttara-samyak-sambodhi, there is not even the slightest Dharma to be attained. This is called Anuttara-samyak-sambodhi.' The verse says: 'In that place, there is not the slightest Dharma. Know that Bodhi (Bodhi, enlightenment) is unsurpassed.' The Treatise says: 'In that place of Bodhi, there is not a single Dharma to be realized. This is called Anuttara-samyak-sambodhi.' Second, taking equality as perfect enlightenment. 'Furthermore, Subhuti, this Dharma is equal, without high or low. This is called Anuttara-samyak-sambodhi.' The verse says: 'The Dharmadhatu does not increase or decrease.' The Treatise says: 'This Dharma is equal, therefore it is called unsurpassed, because there is no higher than the unsurpassed.' Third, taking correct and auxiliary practices as perfect enlightenment. 'With no self, no person, no sentient being, and no life-span, cultivate all good Dharmas, and then one attains Anuttara-samyak-sambodhi. Subhuti, what is called good Dharma, the Tathagata says is not good Dharma, it is called good Dharma.' No self, etc., is the direct cause, which is the correct path. Cultivating all good Dharmas is the conditional cause, which is the auxiliary path. Then attaining Anuttara-samyak-sambodhi is perfect enlightenment. What is called good Dharma is a designation. That which is not, etc., the Treatise says: 'That Dharma has no defiled Dharmas, therefore it is called not good Dharma, because there are undefiled Dharmas, therefore it is called good Dharma.' 20. Resolving the doubt that what is spoken is neutral and not a cause. The Treatise says: 'If cultivating all good Dharmas attains Anuttara-samyak-sambodhi, then what is spoken cannot attain Bodhi, because it is a neutral Dharma.' Resolving this:
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。若人以此般若波羅蜜經。乃至四句偈等。受持讀誦為他人說。於前福德百分不及一。百千萬億分。乃至算數譬喻所不能及 偈云。雖言無記法。而說是彼因。是故一法寶勝無量珍寶論云。以離所說法不能得大菩提故。此法能為菩提因。又言。汝法是無記。而我法是記。是故勝舍無量七寶○二十一斷平等云何度生疑。論云。若法平等無高下者。云何如來度眾生○斷之文四○初遮其錯解。
須菩提于意云何。汝等勿謂。如來作是念。我當度眾生須菩提。莫作是念 二示其正見。
何以故。實無有眾生如來度者 偈云。平等真法界。佛不度眾生。以名共彼陰。不離於法界。論云。眾生假名與五陰共不離法界○三反釋所以。
若有眾生如來度者。如來則有我人眾生壽者 論云。若如來有如是心。五陰中有眾生可度者。此是取相過。無著云。如來如爾炎而知。是故若有眾生想則為有我取○四展轉拂跡。
須菩提。如來說有我者則非有我。而凡夫之人以為有我。須菩提。凡夫者如來說則非凡夫 二十二斷以相比之真佛疑。論云。雖相成就不可得見如來而以見相成就。比智則知如來法身○斷之文五○初問以相表佛。
【現代漢語翻譯】 現代漢語譯本： 須菩提，如果在三千大千世界中，所有像須彌山王（Mount Sumeru，佛教宇宙觀中的聖山）那樣多的七寶堆積，有人用它們來佈施。如果有人以這部《般若波羅蜜經》（Prajnaparamita Sutra，智慧完成經），乃至僅僅是其中的四句偈等，受持、讀誦，併爲他人解說，那麼後者的功德比前者大得多，是前者功德的百分之一都不到，甚至百千萬億分之一都不到，乃至用算術譬喻都無法比及。 偈頌說：『雖然說的是無記法（avyākrta-dharma，既非善也非惡的法），但卻是菩提的因。』所以說，一法寶勝過無量珍寶。論中說：『因為離開了所說的法，就不能證得大菩提（Mahabodhi，偉大的覺悟）。』所以此法能成為菩提的因。又說：『你的法是無記，而我的法是有記（vyākrta，善或惡的法）。』因此，勝過捨棄無量七寶。 二十一、斷平等，云何度生疑：如果法是平等沒有高下的，如來（Tathagata，佛的稱號）如何度化眾生？論中說：如果法是平等的，沒有高下之分，那麼如來如何度化眾生呢？ 斷除疑惑的文有四部分：第一，遮止其錯誤的理解。 須菩提，你認為怎麼樣？你們不要認為，如來會這樣想：『我應當度化眾生。』須菩提，不要這樣想。 第二，展示其正確的見解。 為什麼呢？實際上沒有眾生是被如來度化的。 偈頌說：『在平等的真法界（dharma-dhātu，法界），佛不度化眾生。以名稱與五陰（skandha，構成個體的五種要素）共存，不離於法界。』論中說：『眾生的假名與五陰共存，不離法界。』 第三，反過來解釋原因。 如果有眾生被如來度化，那麼如來就有了我相（ātman，自我）、人相（pudgala，人）、眾生相（sattva，有情）、壽者相（jīva，壽命）。 論中說：『如果如來有這樣的心，認為五陰中有眾生可以被度化，這就是取相的過失。』無著（Asanga，印度佛教瑜伽行派創始人之一）說：『如來如實地了知，因此如果有了眾生之想，就是有了我執。』 第四，輾轉拂去痕跡。 須菩提，如來說有我，則非真有我，而凡夫之人卻以為有我。須菩提，如來說的凡夫，則非真正的凡夫。 二十二、斷以相比之真佛疑：論中說：『雖然相好莊嚴，但不能通過相好來見到如來，而是通過觀察相好成就，用比量智來了解如來的法身（Dharmakaya，佛的法性之身）。』 斷除疑惑的文有五部分：第一，提問以相好來代表佛。
【English Translation】 English version: Subhuti, if someone were to take all the Mount Sumerus (Mount Sumeru, the sacred mountain in Buddhist cosmology) in the great thousand world system, filled with heaps of the seven treasures, and give them away in generosity; and if someone else, having received and recited even just four lines of this Prajnaparamita Sutra (Prajnaparamita Sutra, the Perfection of Wisdom Sutra), and explained it to others, the merit of the latter would be far greater than that of the former, not even one percent, not even one hundred millionth part, not even comparable by calculation or analogy. The verse says: 'Although it speaks of the unconditioned dharma (avyākrta-dharma, neither good nor bad dharma), it is the cause of Bodhi.' Therefore, one treasure of Dharma surpasses countless precious jewels. The treatise says: 'Because one cannot attain Great Bodhi (Mahabodhi, Great Enlightenment) apart from the Dharma that is spoken,' therefore this Dharma can be the cause of Bodhi. It also says: 'Your Dharma is unconditioned, while my Dharma is conditioned (vyākrta, good or bad dharma).' Therefore, it surpasses giving away countless seven treasures. Twenty-first, severing the doubt of equality, how to deliver beings: If the Dharma is equal without high or low, how does the Tathagata (Tathagata, title of the Buddha) deliver sentient beings? The treatise says: If the Dharma is equal, without high or low, how does the Tathagata deliver sentient beings? The text for severing the doubt has four parts: First, refuting the mistaken understanding. Subhuti, what do you think? Do not think that the Tathagata would think, 'I should deliver sentient beings.' Subhuti, do not think like that. Second, showing the correct view. Why? In reality, there are no sentient beings delivered by the Tathagata. The verse says: 'In the equal realm of true Dharma (dharma-dhātu, the realm of Dharma), the Buddha does not deliver sentient beings. The name exists together with the five skandhas (skandha, the five aggregates that constitute an individual), not separate from the realm of Dharma.' The treatise says: 'The provisional name of sentient beings exists together with the five skandhas, not separate from the realm of Dharma.' Third, explaining the reason in reverse. If there were sentient beings delivered by the Tathagata, then the Tathagata would have the perception of self (ātman, self), the perception of person (pudgala, person), the perception of sentient beings (sattva, sentient being), and the perception of lifespan (jīva, lifespan). The treatise says: 'If the Tathagata had such a thought, thinking that there are sentient beings in the five skandhas that can be delivered, this is the fault of grasping at appearances.' Asanga (Asanga, one of the founders of the Yogacara school of Indian Buddhism) says: 'The Tathagata knows things as they truly are, therefore if there is a thought of sentient beings, then there is attachment to self.' Fourth, subtly erasing the traces. Subhuti, when the Tathagata speaks of a self, it is not a true self, but ordinary people think there is a self. Subhuti, the ordinary people spoken of by the Tathagata are not truly ordinary people. Twenty-second, severing the doubt of comparing to the true Buddha: The treatise says: 'Although adorned with excellent marks, one cannot see the Tathagata through these marks, but by observing the accomplishment of these marks, one can understand the Dharmakaya (Dharmakaya, the Dharma body of the Buddha) of the Tathagata through inferential wisdom.' The text for severing the doubt has five parts: First, questioning using marks to represent the Buddha.
須菩提于意云何。可以三十二相觀如來不 二答因苗識根。
須菩提言。如是如是。以三十二相觀如來大云云。前悟色身今迷法身。意謂法身既流出相身。即由此相。知佛證得無相法身○三難凡聖不分。
佛言須菩提。若以三十二相。觀如來者。轉輪聖王則是如來 偈云。非是色身相。可比知如來。諸佛唯法身。轉輪王非佛○四悟佛非相見。
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 五即見聞不及。
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 魏加后偈云。彼如來妙體。即法身諸佛。法身不可見。彼識不能知。偈云。唯見色聞聲。是人不知佛。以真如法身。非是識境故。無著云。以彼法真如相故。非如言說而知。唯自證知故。二十三斷佛果非關福相疑。由前相比法身是失。又聞以色見聲求是邪。遂作念云。佛果一向無相無為。若爾則修福德之因。但成相果。相果既非佛果。佛果則不以具相而得。故佛果畢竟不關福相。故論云。有人起如是心。若不依福德得大菩提。如是諸菩薩。則失福德。及失果報○斷之文四。初遮毀相之念。
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。須菩提莫作是念。如來不以具足相故。
【現代漢語翻譯】 現代漢語譯本 須菩提，你的意思如何？可以憑藉三十二相來觀察如來（Tathagata，佛的稱號）嗎？——這是通過現象來認識本質。
須菩提回答說：『是的，是的。』憑藉三十二相來觀察如來。——之前領悟了色身（Rupakaya，佛的化身），現在迷惑於法身（Dharmakaya，佛的真身）。認為法身既然流出相身，就可以通過這些相來了解佛證得的無相法身。——這是混淆了凡夫和聖人。
佛說：『須菩提，如果憑藉三十二相來觀察如來，那麼轉輪聖王（Chakravartin，擁有統治世界的理想君主）就是如來了。』——偈語說：『不是憑藉色身的相，可以比擬瞭解如來。諸佛唯有法身，轉輪聖王不是佛。』——這是領悟到不能通過相來見佛。
須菩提對佛說：『世尊，按照我理解佛所說的意義，不應該憑藉三十二相來觀察如來。』——這是見聞達不到的境界。
這時，世尊說了偈語：『如果憑藉外貌來看我，用聲音來尋求我，這個人就是在走邪道，不能見到如來。』——魏加後來的偈語說：『那如來的妙體，就是法身諸佛。法身不可見，那意識不能知。』偈語說：『只看到外貌聽到聲音，這個人不瞭解佛。因為真如法身，不是意識的境界。』無著說：『因為那法真如的相，不是像言語所能表達而知曉的，唯有自己證悟才能知曉。』第二十三部分是斷除對佛果並非與福相有關的疑惑。因為之前將相與法身相比是錯誤的。又聽到憑藉外貌來看，用聲音來尋求是邪道，於是產生這樣的想法：佛果一向是無相無為的。如果這樣，那麼修福德的因，只能成就相果。相果既然不是佛果，佛果就不應該憑藉具相而得到。所以佛果畢竟與福相無關。』所以論中說：『有人產生這樣的想法，如果不依靠福德得到大菩提（Anuttara-samyak-sambodhi，無上正等正覺），那麼這些菩薩，就失去了福德，以及失去了果報。』——斷除這種想法的文字有四部分。首先是阻止譭謗相的念頭。
須菩提，如果你這樣想：『如來不是憑藉具足相的緣故，得到阿耨多羅三藐三菩提。』須菩提，不要這樣想。如來是憑藉具足相的緣故。
【English Translation】 English version Subhuti, what do you think? Can the Tathagata (Tathagata, title of the Buddha) be viewed by means of the thirty-two marks? -- This is recognizing the essence through phenomena.
Subhuti said, 'Yes, yes.' The Tathagata can be viewed by means of the thirty-two marks. -- Previously, he understood the Rupakaya (Rupakaya, the Buddha's manifested body), but now he is confused about the Dharmakaya (Dharmakaya, the Buddha's true body). He believes that since the Dharmakaya emanates the manifested body, one can understand the Buddha's attainment of the formless Dharmakaya through these marks. -- This is confusing ordinary people with sages.
The Buddha said, 'Subhuti, if the Tathagata is viewed by means of the thirty-two marks, then the Chakravartin (Chakravartin, the ideal monarch who possesses the world) is the Tathagata.' -- The verse says, 'It is not by the marks of the physical body that the Tathagata can be compared and understood. All Buddhas have only the Dharmakaya; the Chakravartin is not a Buddha.' -- This is realizing that the Buddha cannot be seen through marks.
Subhuti said to the Buddha, 'World Honored One, according to my understanding of the meaning of what the Buddha said, the Tathagata should not be viewed by means of the thirty-two marks.' -- This is a realm that cannot be reached by seeing and hearing.
At that time, the World Honored One spoke this verse: 'If one sees me by form, or seeks me by sound, that person is walking a false path and cannot see the Tathagata.' -- Wei Jia's later verse says, 'That wonderful body of the Tathagata is the Dharmakaya Buddhas. The Dharmakaya cannot be seen; that consciousness cannot know it.' The verse says, 'Only seeing form and hearing sound, that person does not understand the Buddha. Because the True Thus Dharmakaya is not a realm of consciousness.' Asanga said, 'Because of the characteristic of that Dharma's True Thusness, it cannot be known as expressed in words; it can only be known through self-realization.' The twenty-third part is to dispel doubts that the Buddha's fruit is not related to blessed marks. Because comparing marks with the Dharmakaya earlier was a mistake. Also, hearing that seeing by form and seeking by sound is a false path, one then has this thought: the Buddha's fruit is always formless and non-active. If so, then the cause of cultivating blessings can only achieve the fruit of marks. Since the fruit of marks is not the Buddha's fruit, the Buddha's fruit should not be attained by possessing marks. Therefore, the Buddha's fruit is ultimately unrelated to blessed marks.' Therefore, the treatise says, 'Someone has this thought: if one does not rely on blessings to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), then these Bodhisattvas will lose blessings and lose the fruit of their actions.' -- There are four parts to the text that dispel this thought. First is to prevent the thought of slandering marks.
Subhuti, if you have this thought: 'The Tathagata did not attain Anuttara-samyak-sambodhi because of possessing complete marks.' Subhuti, do not have this thought. The Tathagata did attain it because of possessing complete marks.
得阿耨多羅三藐三菩提 華嚴經云。色身非是佛。音聲亦復然。亦不離色聲。見佛神通力。肇云。不偏在色聲故言非。非不身相故復言是。大云云。若言如來不以相具斷滅見矣。故佛止云莫作是念○二出毀相之過。
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。莫作是念 毀相則墮斷滅。斷滅是損減之過。斷見邊見之過。○三明福相不失。
何以故。發阿耨多羅三藐三菩提心者。於法不說斷滅相 無著云。於法不說斷滅者。謂如所住法而通達。不斷一切生死影像法。于涅槃自在行。利益眾生事。此中為遮一向寂靜故。顯示不住涅槃。偈云不失功德因及彼勝果報。論云。雖不依福德。得真菩提而不失福德及彼果報。以能成就智慧莊嚴功德莊嚴○四明不失所以二○初明得忍故不失。
須菩提。若菩薩以滿恒河沙等世界七寶佈施。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 論云。有人起如是心。諸菩薩得出世智。失彼福德及以果報。為遮此故。偈云。得勝忍不失以得無垢果。無我者二種無我也○一明不受故不失二○初正明。
須菩提。以諸菩薩不受福德故 論云。彼福德得有漏果報。故可訶也。無著云。此顯示不著生死故。若住生死即受福德○二徴釋。
【現代漢語翻譯】 得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）——《華嚴經》說：『色身不是佛，音聲也不是佛。但也不離色身和音聲，才能見到佛的神通力。』僧肇說：『不偏執於色身和音聲，所以說『非』。但也不是沒有身相，所以又說是。』《大云經》說：『如果說如來不具備相好，那就是斷滅見了。』所以佛制止說：『不要這樣想。』——二、指出譭謗佛相的過失。
須菩提，如果你這樣想：『發阿耨多羅三藐三菩提心的人，說諸法是斷滅的。』不要這樣想！——譭謗佛相就會墮入斷滅見，斷滅見是損減的過失，是斷見和邊見的過失。——三、說明福德之相不會失去。
什麼緣故呢？發阿耨多羅三藐三菩提心的人，對於諸法不說斷滅之相。』無著說：『對於諸法不說斷滅，是指安住于所證悟的法而通達，不斷絕一切生死影像之法，在涅槃中自在地行，利益眾生的事業。』這裡是爲了遮止一味追求寂靜，所以顯示不住于涅槃。偈頌說：『不失去功德之因以及殊勝的果報。』論中說：『雖然不依賴福德，得到真菩提，但也不會失去福德以及它的果報，因為能夠成就智慧莊嚴和功德莊嚴。』——四、說明不失去的原因，分為兩部分——首先說明得到忍辱所以不失去。
須菩提，如果菩薩用充滿恒河沙數等世界七寶來佈施，如果又有人了知一切法無我，成就忍辱，這位菩薩勝過前面那位菩薩所得的功德。』論中說：『有人生起這樣的想法：諸菩薩得到出世智慧，就會失去福德以及果報。』爲了遮止這種想法，偈頌說：『得到殊勝的忍辱，不會失去，因為得到了無垢的果報。』無我，有兩種無我——首先說明不接受所以不失去，分為兩部分——首先正式說明。
須菩提，因為諸菩薩不接受福德的緣故。』論中說：『那些福德得到有漏的果報，所以應該呵斥。』無著說：『這顯示不執著于生死，如果安住于生死，就是接受福德。』——二、征問解釋。
【English Translation】 Attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment) - The Avatamsaka Sutra says: 'The physical body is not the Buddha, nor is the voice. Yet, one cannot see the Buddha's miraculous power apart from the physical body and voice.' Sengzhao said: 'Not being biased towards the physical body and voice is why it is said 'not'. But it is not without physical form, so it is also said 'is'.' The Mahamegha Sutra says: 'If it is said that the Tathagata does not possess excellent marks, that would be a nihilistic view.' Therefore, the Buddha stopped them, saying: 'Do not think like that.' - 2. Pointing out the fault of slandering the Buddha's form.
Subhuti, if you have this thought: 'Those who have set their minds on Anuttara-samyak-sambodhi say that all dharmas are annihilated.' Do not think like that! - Slandering the form leads to nihilism, and nihilism is the fault of diminution, the fault of annihilationism and eternalism. - 3. Clarifying that the aspect of merit is not lost.
Why? Those who have set their minds on Anuttara-samyak-sambodhi do not speak of annihilation in relation to dharmas.' Asanga said: 'Not speaking of annihilation in relation to dharmas means abiding in the dharma one has realized and understanding it, not cutting off all the phenomena of birth and death, acting freely in Nirvana, and benefiting sentient beings.' Here, it is to prevent the one-sided pursuit of tranquility, thus showing non-abiding in Nirvana. The verse says: 'Not losing the cause of merit and its excellent reward.' The treatise says: 'Although one does not rely on merit to attain true Bodhi, one does not lose merit and its reward, because one can accomplish the adornment of wisdom and the adornment of merit.' - 4. Explaining why it is not lost, in two parts - First, explaining that it is not lost because of attaining forbearance.
Subhuti, if a Bodhisattva were to give offerings of the seven treasures filling worlds as numerous as the sands of the Ganges River, and if another person were to understand that all dharmas are without self and attains forbearance, this Bodhisattva surpasses the merit gained by the former Bodhisattva.' The treatise says: 'Some people have this thought: When Bodhisattvas attain transcendent wisdom, they will lose merit and its reward.' To prevent this thought, the verse says: 'Attaining superior forbearance, one does not lose it, because one has attained the undefiled fruit.' 'No-self' has two kinds of no-self - First, explaining that it is not lost because of non-acceptance, in two parts - First, the main explanation.
Subhuti, because the Bodhisattvas do not accept merit.' The treatise says: 'That merit attains the conditioned fruit, so it should be criticized.' Asanga said: 'This shows non-attachment to birth and death; if one abides in birth and death, one is accepting merit.' - 2. Questioning and explaining.
須菩提。白佛言世尊。云何菩薩不受福德。須菩提。菩薩所作福德。不應貪著。是故說不受福德 二十四斷化身出現受福疑。論云。若諸菩薩不受福德。云何諸菩薩福德眾生受用○斷之文二○初斥錯解。
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 偈云。是福德應報。為化諸眾生。自然如是業。諸佛現十方○二示正見。
何以故。如來者無所從來。亦無所去。故名如來 偈云。去來化身佛。如來常不動。大云云。眾生心水若清凈。則見佛來。來無所從。濁則見雙林示滅。則云佛去。去無可至。肇云。解極會如體無方所。緣至物現來無所從。感畢為隱亦何所去○二十五斷法身化身有異疑。據前不可以化相此知法身。法身無去來坐臥。即似真化異。據遮斷滅之念。又顯不失福相。即似真化一故成疑也。此約微塵世界。委釋非一非異義。以斷此疑○文二初約塵界破一異五○初細末方便破粗色。
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。甚多世尊 偈云。於是法界處。非一亦非異。論云。彼諸佛如來。于真如法界中。非一處住亦非異處住。為示此義故。說世界碎為微塵。故偈云。世界作微塵。此喻示彼義○無著云。為破名色身故說界塵等
【現代漢語翻譯】 現代漢語譯本 須菩提，（Subhuti，佛陀的弟子）對佛說：『世尊，為什麼菩薩不接受福德呢？』 須菩提，菩薩所做的福德，不應該貪戀執著。所以說不接受福德。』 第二十四，斷除化身出現接受福德的疑惑。《論》中說：『如果各位菩薩不接受福德，那麼各位菩薩的福德眾生又如何受用呢？』斷除疑惑的文分兩部分。第一部分是駁斥錯誤的理解。 『須菩提，如果有人說，如來（Tathagata，佛陀的稱號）有來有去，有坐有臥，這個人是不理解我所說的含義。』偈頌說：『這些福德應該報答，爲了教化眾生，自然而然就是這樣的事業，諸佛（Buddhas）顯現在十方。』第二部分是展示正確的見解。 『為什麼呢？如來，是沒有從哪裡來，也沒有到哪裡去，所以叫做如來。』偈頌說：『有來有去的是化身佛（Nirmanakaya Buddha），如來常常是不動搖的。』《大云經》說：『眾生的心像水一樣清凈，就能看見佛來，來沒有從哪裡來。如果渾濁，就看見佛在雙林示現涅槃，就說佛去了，去沒有到哪裡去。』僧肇說：『理解到極點，就會知道如來的本體沒有固定的處所，因緣到了，事物顯現，來沒有從哪裡來，感應完畢，就隱沒，又到哪裡去呢？』 第二十五，斷除法身（Dharmakaya）和化身有差異的疑惑。根據前面所說，不可以把化身看作是法身，法身沒有去來坐臥，這就像是真身和化身有差異。根據遮斷斷滅的念頭，又顯示不失去福德的相，這就像是真身和化身是一樣的，所以產生了疑惑。這裡用微塵世界來詳細解釋非一非異的含義，來斷除這個疑惑。文分兩部分，第一部分是用塵界來破除一和異，分五部分，第一部分是用細微的末端來方便地破除粗大的色相。 『須菩提，如果有善男子善女人，把三千大千世界（trichiliocosm）粉碎成微塵，你認為怎麼樣？這些微塵的數量多不多？』 『非常多，世尊。』偈頌說：『在這樣的法界（Dharmadhatu）處，不是一也不是異。』《論》中說：『那些佛如來，在真如法界（Tathata Dharmadhatu）中，不是在一個地方住，也不是在不同的地方住。爲了顯示這個含義，所以說把世界粉碎成微塵。』所以偈頌說：『世界變成微塵，這是比喻來顯示那個含義。』無著（Asanga）說：『爲了破除名色身，所以說世界微塵等等。』
【English Translation】 English version 『Subhuti (佛陀的弟子)., said to the Buddha: 『World-Honored One, why do Bodhisattvas (菩薩) not receive merit and virtue?』 『Subhuti, the merit and virtue that Bodhisattvas create should not be clung to. Therefore, it is said that they do not receive merit and virtue.』 Twenty-fourth, dispelling the doubt that manifested bodies appear to receive merit. The Treatise says: 『If all Bodhisattvas do not receive merit and virtue, how can the merit and virtue of all Bodhisattvas be received by sentient beings?』 The text for dispelling doubt is in two parts. The first part refutes incorrect understanding. 『Subhuti, if someone says, 『The Tathagata (如來，佛陀的稱號) comes, goes, sits, or lies down,』 that person does not understand the meaning of what I have said.』 The verse says: 『These merits and virtues should be repaid, for the sake of teaching and transforming sentient beings, naturally such is the activity, the Buddhas (佛) appear in the ten directions.』 The second part shows the correct view. 『Why? The Tathagata has not come from anywhere, nor does he go anywhere, therefore he is called Tathagata.』 The verse says: 『The manifested Buddha (Nirmanakaya Buddha) comes and goes, the Tathagata is always unmoving.』 The Great Cloud Sutra says: 『If the minds of sentient beings are as clear as water, then they will see the Buddha come, coming from nowhere. If they are turbid, then they will see the Buddha show Nirvana in the twin trees, then they will say the Buddha has gone, going nowhere.』 Sengzhao said: 『Understanding to the extreme, one will know that the Tathagata's essence has no fixed place, when conditions arrive, things appear, coming from nowhere, when the response is complete, it disappears, and goes nowhere.』 Twenty-fifth, dispelling the doubt that the Dharmakaya (法身) and the manifested body are different. According to what was said earlier, the manifested body cannot be regarded as the Dharmakaya, the Dharmakaya has no coming, going, sitting, or lying down, which seems to indicate that the true body and the manifested body are different. According to the negation of the thought of annihilation, it also shows that the aspect of merit and virtue is not lost, which seems to indicate that the true body and the manifested body are the same, thus creating doubt. Here, the meaning of neither one nor different is explained in detail using the world of dust motes to dispel this doubt. The text is in two parts, the first part uses the realm of dust to refute one and different, in five parts, the first part uses subtle ends to conveniently refute coarse form. 『Subhuti, if a good man or good woman were to crush the three-thousand-great-thousand world (trichiliocosm) into dust motes, what do you think? Would the multitude of these dust motes be many or not?』 『Very many, World-Honored One.』 The verse says: 『In such a Dharmadhatu (法界) place, it is neither one nor different.』 The Treatise says: 『Those Buddhas and Tathagatas, in the Tathata Dharmadhatu (真如法界), do not dwell in one place, nor do they dwell in different places. To show this meaning, it is said that the world is crushed into dust motes.』 Therefore, the verse says: 『The world becomes dust motes, this is a metaphor to show that meaning.』 Asanga (無著) said: 『To break the name and form body, therefore it is said world dust motes, etc.』
。于中細末方便及無所見方便。塵甚多者。是細末方便○大云云。即是㭊塵至於細末。以此方便破粗色矣。此言微塵依大乘宗。於一摶色假想分㭊。至極略色為塵。非小乘宗實塵矣○二不念方便破微塵。
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 論云。塵碎為末故非一處。塵眾聚故故非異處。如是佛住法界中。非一處住非異處住○又若塵眾實有者。世間凡夫悉亦自知。何須佛說。只為不知體不成就。故佛說矣。故無著云。世尊說非者。以此聚體不成就故。若異此者。佛雖不說亦自知是聚○三不念方便破世界。
世尊。如來所說三千大千世界。則非世界。是名世界 本論破世界不實之義可知。無著云。此破名身世界者。眾生世界○四俱約塵界破和合。
何以故。若世界實有者。則是一合相。如來說一合相則非一合相。是名一合相 論云。若實有一世界。如來則不說三千界。大云云。若實有一世界。冥然是一一和合矣。是則不合有多差別。今既佛說三千。明非冥然一矣。故約三千破一界也○無著云。為並說若世界若微塵界故。有二種摶取。為一摶取及差別搏取。大云云。此明塵眾及眾生類俱名世界。一合相者。即是摶取。摶取為一故云和合。
【現代漢語翻譯】 現代漢語譯本：在這些方法中，有細末方便和無所見方便。對於塵埃非常多的情況，使用的是細末方便（將粗大的東西分解成細小的微塵）。《大云經》中說，就是將粗糙的塵埃分解到最細微的狀態。用這種方法來破除粗大的色相。這裡所說的微塵，是依據大乘宗的觀點，在一團色相上假想地進行分割，直到分割到極微小的色相成為微塵。這並非小乘宗所說的真實的微塵。 二、不念方便破微塵： 為什麼這樣說呢？如果這些微塵的集合是真實存在的，佛陀就不會說這是微塵的集合了。這是什麼原因呢？佛陀說這是微塵的集合，就不是真正的微塵集合，只是名為微塵集合。《瑜伽師地論》中說，微塵被粉碎成細末，所以不是一個整體；微塵聚集在一起，所以不是彼此分離。因此，佛陀安住在法界中，不是安住於一個地方，也不是安住于不同的地方。另外，如果微塵的集合是真實存在的，世間的凡夫俗子也應該能夠自己知道，何必需要佛陀來說明呢？正因為他們不知道其體性不能成立，所以佛陀才這樣說。因此，無著菩薩說，世尊說『非』，就是因為這個集合的體性不能成立。如果不是這樣，即使佛陀不說，人們也自然知道這是一個集合。 三、不念方便破世界： 世尊，如來所說的三千大千世界，就不是真正的世界，只是名為世界。《瑜伽師地論》中破斥世界不真實的含義是可以理解的。無著菩薩說，這裡破斥的是名身世界（由名稱和身體構成的世界），也就是眾生世界。 四、同時針對微塵和世界破斥和合的觀念： 為什麼這樣說呢？如果世界是真實存在的，那麼它就應該是一個整體的相狀。如來說一個整體的相狀，就不是真正的整體相狀，只是名為一個整體相狀。《瑜伽師地論》中說，如果真實存在一個世界，如來就不會說三千世界。《大云經》中說，如果真實存在一個世界，那它就應該是渾然一體的。如果是渾然一體的，就不會有多種差別。現在佛陀既然說了三千，就說明它不是渾然一體的。所以，用三千來破斥一個整體的世界。無著菩薩說，爲了同時說明世界和微塵世界，所以有兩種摶取（聚集）：一種是整體的摶取，一種是差別的摶取。《大云經》中說，這裡說明微塵的集合和眾生的種類都叫做世界。一合相，就是摶取。摶取成為一個整體，所以叫做和合。
【English Translation】 English version: Among these methods, there are the 'method of subtle particles' (細末方便) and the 'method of non-perception' (無所見方便). For situations where there is a great deal of dust, the 'method of subtle particles' is used (breaking down coarse things into fine particles). The Mahamegha Sutra (大云經) says that it is about breaking down coarse dust to its most minute state. This method is used to break down coarse forms (色相). The 'subtle particles' (微塵) mentioned here are based on the Mahayana (大乘宗) view, which imagines dividing a mass of form until it is divided into extremely minute forms, which are called 'subtle particles'. This is not the 'real subtle particles' of the Hinayana (小乘宗). 2. Breaking down subtle particles through the method of non-thought (不念方便破微塵): Why is this so? If the collection of these subtle particles were truly existent, the Buddha would not say that it is a collection of subtle particles. Why is that? When the Buddha says it is a collection of subtle particles, it is not a true collection of subtle particles; it is merely called a collection of subtle particles. The Yogacarabhumi-sastra (瑜伽師地論) says that subtle particles are crushed into fine powder, so they are not in one place; subtle particles gather together, so they are not separate from each other. Therefore, the Buddha abides in the Dharmadhatu (法界), not abiding in one place, nor abiding in different places. Furthermore, if the collection of subtle particles were truly existent, worldly ordinary people would also know it themselves; why would the Buddha need to explain it? It is precisely because they do not know that its nature cannot be established that the Buddha speaks in this way. Therefore, Asanga (無著) says that the World-Honored One (世尊) says 'not' because the nature of this collection cannot be established. If it were not so, even if the Buddha did not say it, people would naturally know that it is a collection. 3. Breaking down the world through the method of non-thought (不念方便破世界): World-Honored One, the three thousand great thousand worlds (三千大千世界) spoken of by the Tathagata (如來) are not true worlds; they are merely called worlds. The meaning of the Yogacarabhumi-sastra refuting the unreality of the world is understandable. Asanga says that what is refuted here is the 'name-and-body world' (名身世界), which is the world of sentient beings (眾生世界). 4. Simultaneously refuting the concept of combination with respect to both subtle particles and the world (俱約塵界破和合): Why is this so? If the world were truly existent, then it should be a single, unified appearance (一合相). When the Tathagata speaks of a single, unified appearance, it is not a true single, unified appearance; it is merely called a single, unified appearance. The Yogacarabhumi-sastra says that if there truly existed one world, the Tathagata would not speak of three thousand worlds. The Mahamegha Sutra says that if there truly existed one world, it should be a completely unified whole. If it were a completely unified whole, there would not be multiple differences. Now that the Buddha has spoken of three thousand, it shows that it is not a completely unified whole. Therefore, the one unified world is refuted by the three thousand. Asanga says that in order to simultaneously explain the world and the world of subtle particles, there are two kinds of 'gathering' (摶取): one is the 'gathering of the whole', and the other is the 'gathering of differences'. The Mahamegha Sutra says that here it is explained that the collection of subtle particles and the kinds of sentient beings are both called 'world'. 'Single unified appearance' is 'gathering'. 'Gathering' becomes a single whole, so it is called 'combination' (和合).
故此一合有二摶取。一者一摶取。即是世界和合為一。二差別摶取。即是微塵有眾多極微。名為差別。非一合者第一義中二界無實故。五佛印無中妄執有。
須菩提。一合相者則是不可說。但凡夫之人貪著其事 論云。以彼聚集無物可取。虛妄分別故云妄取。若有實者即是正見。無著云。世諦說摶取。第一義不可說。彼小兒凡夫如言說取。大云云。執見五蘊取其和合。是貪著事迷於事法起煩惱矣○二約止觀破我法二。初除我執二。初斥錯解。
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。世尊。是人不解如來所說義 二遣言執。
何以故。世尊說我見人見眾生見壽者見。則非我見。人見。眾生見。壽者見。是名我見。人見。眾生見。壽者見 論云。我見虛妄分別。佛說即是不見。無著云。此顯示如所不分別。云何顯示如。外道說我。如來說為我見故。安置人無我。又為說有此我見故。安置法無我。如是觀察菩薩入相應三昧時。不復分別。即此觀察為入方便○二除法執二○初除分別。
須菩提。發阿耨多羅三藐三菩提心者。於一切法應如是知。如是見如是信解。不生法相 無著云。此顯示何人無分別。於何法不分別。何方便不分別○此顯示增上心增上智故
【現代漢語翻譯】 現代漢語譯本： 因此，這一『合』（samghata）包含兩種『摶取』（graha）。第一種是『一摶取』，指的是世界和合成為一體。第二種是『差別摶取』，指的是微塵包含眾多極微，因此名為『差別』。如果不是『一合』，那麼在第一義諦（paramārtha-satya）中，二界（dhatu）沒有實體，因為五佛印（pañca-buddha-mudrā）在『無』中虛妄地執著為『有』。
須菩提（Subhuti），『一合相』（samghata-lakshana）是不可說的，但凡夫（prthagjana）之人貪著於此事。《論》（Shastra）中說：『因為在聚集之中沒有事物可以獲取，所以虛妄分別，因此稱為妄取。』如果存在真實的事物，那就是正見（samyag-drsti）。無著（Asanga）說：『世俗諦（samvriti-satya）說摶取，第一義諦不可說。』那些小兒凡夫如言語所說的那樣去取。』《大云經》（Mahamegha Sutra）說：『執見五蘊（skandha），取其和合，這是貪著於事，迷惑於事法，從而生起煩惱。』這裡從止觀（samatha-vipassana）的角度破除我法二執，首先去除我執，又分兩部分，首先是駁斥錯誤的理解：
須菩提，如果有人說佛（Buddha）說有我見（atma-drsti）、人見（pudgala-drsti）、眾生見（sattva-drsti）、壽者見（jiva-drsti），須菩提，你認為如何？這個人理解我所說的含義嗎？』世尊（Bhagavan），這個人不理解如來（Tathagata）所說的含義。』第二部分是去除語言上的執著：
『為什麼呢？世尊說我見、人見、眾生見、壽者見，就不是我見、人見、眾生見、壽者見，只是名為我見、人見、眾生見、壽者見。』《論》中說：『我見是虛妄分別，佛說就是不見。』無著說：『這顯示了不如所分別。如何顯示如呢？外道（tirthika）說我，如來說為我見，因此安置人無我（pudgala-nairatmya）。又爲了說有此我見，因此安置法無我（dharma-nairatmya）。』像這樣觀察，菩薩（Bodhisattva）進入相應三昧（samadhi）時，不再分別，這種觀察就是進入的方便。第二部分是去除法執，又分兩部分，首先是去除分別：
須菩提，發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta）的人，對於一切法（dharma）應該這樣知、這樣見、這樣信解，不生法相（dharma-samjna）。』無著說：『這顯示了什麼人沒有分別？對於什麼法不分別？用什麼方便不分別？』這顯示了增上心（adhisila）和增上智（adhiprajna）的緣故。
【English Translation】 English version: Therefore, this 'union' (samghata) contains two types of 'grasping' (graha). The first is 'one grasping,' which refers to the world uniting as one. The second is 'differentiated grasping,' which refers to the fact that minute dust particles contain numerous extremely minute particles, hence the name 'differentiated.' If it is not a 'union,' then in the ultimate truth (paramārtha-satya), the two realms (dhatu) have no substance, because the five Buddha seals (pañca-buddha-mudrā) are falsely clung to as 'existent' in 'non-existence.'
Subhuti, the 'characteristic of union' (samghata-lakshana) is unspeakable, but ordinary people (prthagjana) are attached to this matter. The Shastra says: 'Because there is nothing to grasp in the aggregation, it is falsely discriminated, hence it is called false grasping.' If there were a real thing, that would be right view (samyag-drsti). Asanga says: 'Conventional truth (samvriti-satya) speaks of grasping, but ultimate truth is unspeakable.' Those childish ordinary people grasp as the words say. The Mahamegha Sutra says: 'Clinging to the view of the five aggregates (skandha), grasping their union, this is attachment to things, delusion about the dharma of things, thereby giving rise to afflictions.' Here, from the perspective of calm abiding and insight (samatha-vipassana), the attachment to self and phenomena are refuted. First, the attachment to self is removed, which is divided into two parts. First, refuting the wrong understanding:
Subhuti, if someone says that the Buddha (Buddha) speaks of the view of self (atma-drsti), the view of person (pudgala-drsti), the view of sentient beings (sattva-drsti), and the view of a life-span (jiva-drsti), what do you think, Subhuti? Does this person understand the meaning of what I have said?' World Honored One (Bhagavan), this person does not understand the meaning of what the Tathagata (Tathagata) has said.' The second part is to remove the attachment to language:
'Why is that? The World Honored One says that the view of self, the view of person, the view of sentient beings, and the view of a life-span are not the view of self, the view of person, the view of sentient beings, and the view of a life-span; they are merely called the view of self, the view of person, the view of sentient beings, and the view of a life-span.' The Shastra says: 'The view of self is false discrimination; the Buddha says it is non-seeing.' Asanga says: 'This shows what is not discriminated as it is. How is it shown as it is? The non-Buddhists (tirthika) speak of self; the Tathagata speaks of it as the view of self, therefore establishing the non-self of persons (pudgala-nairatmya). And in order to say that there is this view of self, therefore establishing the non-self of phenomena (dharma-nairatmya).' Observing in this way, when a Bodhisattva (Bodhisattva) enters the corresponding samadhi (samadhi), they no longer discriminate; this observation is the means of entry. The second part is to remove the attachment to phenomena, which is divided into two parts. First, removing discrimination:
Subhuti, those who have aroused the mind of unexcelled perfect enlightenment (anuttara-samyak-sambodhi-citta) should know, see, and understand all phenomena (dharma) in this way, not giving rise to the appearance of phenomena (dharma-samjna).' Asanga says: 'This shows who does not discriminate? About what phenomena is there no discrimination? By what means is there no discrimination?' This shows the cause of higher morality (adhisila) and higher wisdom (adhiprajna).
。于無分別中知見勝解○于中若智依止奢摩他故知。依止毗缽舍那故見。此二依止三摩提故勝解。以三摩提自在故。解內攀緣影像。彼名勝解○云何無分別。此正顯無分別。大云云。前之方便是加行智。今不分別是根本智。即親證真如離能所取。名不分別○二顯本寂。
須菩提所言法相者。如來說即非法相。是名法相 無著云。此顯示法相中。不共義及相應義。如前已說。二十六斷化身說法無福疑。因聞真化非一非異。意云。若就非一化唯虛假。若就非異又唯冥合歸一。法身即化身終無自體。若爾即所說法受持演說無福○斷之文二○初明說法功德。
須菩提。若有人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 偈云。化身示現福非無無盡福。論云。雖諸佛自然化身作業。而彼諸佛化身說法。有無量無盡無漏功德○二明說法不染。
云何為人演說。不取于相。如如不動 無著云。為說法不染故。以有如是大利益故決定演說。如是演說即無所染○云何演說等者。顯示不可言說故。若異此者則為染說。以顛倒義故。又說時不求信敬等。亦為無染說法○大云云。若能不以生滅心行說實相法。則如彼真如。故曰如如。又心如境如故
【現代漢語翻譯】 現代漢語譯本：在無分別中產生知見和勝解（殊勝的理解）。如果智慧依賴於奢摩他（止，samatha），那麼產生知；如果依賴於毗缽舍那（觀，vipasyana），那麼產生見。這兩者都依賴於三摩提（定，samadhi），因此產生勝解。因為對三摩提自在運用，所以能理解內在攀緣的影像，這被稱為勝解。什麼是無分別呢？這正是爲了彰顯無分別的境界。《大云經》中說，之前的方便是加行智，現在不分別是根本智，即親自證悟真如，遠離能取和所取，這被稱為不分別。二是爲了彰顯本來的寂靜。 須菩提所說的『法相』，如來說『即非法相，是名法相』。無著菩薩說，這是爲了顯示法相中不共的意義和相應的意義。如前所述，二十六種斷除化身說法無福的疑惑。因為聽到真化非一非異，心中疑惑：如果就非一而言，化身只是虛假的；如果就非異而言，又只是冥合歸一，法身即是化身，終究沒有自體。如果這樣，那麼所說的法，受持演說就沒有福德。斷除疑惑的文分為兩部分。首先說明說法的功德。 『須菩提，若有人以充滿無量阿僧祇（無數，asamkhya）世界的七寶來佈施，若有善男子善女人，發起菩薩心者，持此經，乃至四句偈等，受持讀誦，為人演說，其福勝過前者。』偈頌說：化身示現的福德並非沒有，而是無盡的福德。論中說：雖然諸佛自然化身作業，但諸佛化身說法，有無量無盡無漏的功德。第二部分說明說法不被染污。 『云何為人演說？不取于相，如如不動。』無著菩薩說：爲了說法不被染污，因為有如此大的利益，所以決定演說。如此演說就沒有染污。『云何演說』等，是爲了顯示不可言說。如果不是這樣，那就是被染污的說法，因為是顛倒的意義。又說，說法時如果不求信敬等，也是無染的說法。《大云經》中說：如果能不以生滅心行來說實相法，那就如彼真如，所以說如如。又心如境如，所以無染。
【English Translation】 English version: Within non-discrimination, knowledge and insight arise, along with superior understanding (勝解, shengjie - superior understanding). If wisdom relies on samatha (奢摩他, samatha - tranquility), then knowledge arises. If it relies on vipasyana (毗缽舍那, vipasyana - insight), then insight arises. Both of these rely on samadhi (三摩提, samadhi - concentration), hence superior understanding arises. Because of the mastery of samadhi, one can understand the images of inner clinging, which is called superior understanding. What is non-discrimination? This precisely reveals the state of non-discrimination. The Mahamegha Sutra says that the previous expedient means are the wisdom of application, but now non-discrimination is the fundamental wisdom, which is directly realizing Suchness (真如, zhenru), being apart from the grasper and the grasped, which is called non-discrimination. Secondly, it is to reveal the original stillness. Regarding what Subhuti (須菩提) spoke of as 'characteristics of dharmas (法相, faxiang)', the Tathagata (如來, rulai) said, 'They are not characteristics of dharmas; therefore, they are called characteristics of dharmas.' Asanga (無著) said that this is to show the uncommon meaning and the corresponding meaning in the characteristics of dharmas. As previously stated, the twenty-six doubts of the transformed body speaking the Dharma without merit are dispelled. Because of hearing that the true transformation is neither one nor different, the mind doubts: if it is not one, then the transformed body is merely false; if it is not different, then it is merely a dark merging into oneness, the Dharmakaya (法身, fashen) is the transformed body, ultimately without self-nature. If so, then there is no merit in receiving, upholding, and expounding the Dharma that is spoken. The text for dispelling doubts is divided into two parts. First, it explains the merit of speaking the Dharma. 'Subhuti, if someone were to use the seven treasures to fill countless asamkhya (阿僧祇, asamkhya - countless) worlds for almsgiving, and if a good man or good woman were to arouse the Bodhi mind (菩薩心, pusa xin - the mind of enlightenment), and uphold this sutra, even four lines of verse, recite it, and explain it to others, their merit would surpass the former.' The verse says: The merit of the transformed body's manifestation is not non-existent, but is endless merit. The treatise says: Although the Buddhas' transformed bodies naturally perform actions, the Buddhas' transformed bodies speaking the Dharma have immeasurable, endless, and unconditioned merit. The second part explains that speaking the Dharma is not defiled. 'How does one explain it to others? Without grasping at appearances, like Suchness, unmoving.' Asanga said: In order to speak the Dharma without being defiled, because there is such great benefit, one should definitely expound it. Such exposition is without defilement. 'How does one expound it,' etc., is to show that it is inexpressible. If it were otherwise, it would be defiled speech, because it is a reversed meaning. Furthermore, if one does not seek faith and respect when speaking the Dharma, it is also undefiled speech. The Mahamegha Sutra says: If one can speak the Dharma of true reality without using the mind of arising and ceasing, then it is like that Suchness, therefore it is called 'like Suchness'. Moreover, the mind is like the realm, therefore it is undefiled.
曰如如。不動者則無染義○二十七斷入寂如何說法疑。論云。若諸佛如來常為眾生說法。云何言如來入涅槃○斷者。
何以故。一切有為法。如夢幻泡影。如露亦如電。應作如是觀 釋此文為三。初約兩論釋。魏本中九喻。魏本云。一切有為法。如星翳燈幻。露泡夢電云。應作如是觀○于中文二。初約本論斷疑。偈云。非有為非離。諸如來涅槃。九種有為法。妙智正觀故。論云。諸佛得涅槃化身說法故非有為。非離有為。何故示現世間而不住有為。由妙智正觀。有為如九喻虛假故○二兼無著釋相。無著云此偈顯示四有為相。文四○一自性相。此見相。二用識為體。生死根本故。文三○一星喻見。無著云。無智暗中有彼光故。有智明中無彼光故○二翳喻相。論云。如目有翳。則見毛輪等色。觀有為法亦爾。以顛倒見故。無著云。人法我見如翳。以取無義故○三燈喻識。燈約膏油相續不絕。識依貪愛生死無休○二著所住味相。論云幻喻所依住處。以器世間種種差別。無一體實故。無著云。味著顛倒境故。大云云。幻出城郭誑人。識變山河不實故○三隨順過失相。自身及受用是過失。觀此無常是名隨順。又解云。隨順身受即是過失。文二○初露喻身。論云。身亦如是少時住故。二泡喻受。論云。所受用事亦復如是。以
【現代漢語翻譯】 現代漢語譯本： 答：如如（tathata，真如）。不動，即沒有染污的意義。二十七、斷絕進入寂滅，如何解釋說法之疑？《論》中說：『如果諸佛如來經常為眾生說法，為何又說如來入涅槃？』斷絕（涅槃）者，
這是什麼緣故呢？一切有為法，如同夢幻泡影，如露水也如閃電，應當這樣觀察。《釋》此文分為三部分。首先，依據兩部論典解釋。《魏本》中有九種比喻。《魏本》說：『一切有為法，如星、翳、燈、幻、露、泡、夢、電、云，應當這樣觀察。』在（《魏本》）中文中分為兩部分。首先，依據本論斷除疑惑。偈頌說：『非有為，非離有為，諸如來涅槃，九種有為法，妙智正觀故。』《論》中說：『諸佛得涅槃化身說法，所以非有為，非離有為。為何示現在世間而不住在有為法中？因為用妙智正觀，有為法如九種比喻般虛假。』第二，兼顧無著（Asanga）的解釋和相。無著說此偈顯示四種有為相。文分四部分：一、自性相。這是見相。二、以識為體，是生死根本。文分三部分：一、星喻見。無著說：『無智的黑暗中有彼光，有智慧的光明中沒有彼光。』二、翳喻相。《論》中說：『如眼睛有翳障，則見毛髮輪等色。觀察有為法也是這樣，因為有顛倒見。』無著說：『人法我見如翳障，因為執取無意義的事物。』三、燈喻識。燈以膏油相續不斷為喻，識依貪愛生死無休止。二、著所住味相。《論》中說：幻喻所依住處，因為器世間種種差別，沒有一體是真實的。無著說：『味著顛倒境故。』《大云經》說：『幻化出城郭欺騙人，識變現山河不真實。』三、隨順過失相。自身及受用是過失，觀察此無常是名隨順。又解釋說：隨順身受即是過失。文分兩部分：一、露喻身。《論》中說：身也是這樣，只能暫時存在。二、泡喻受。《論》中說：所受用之事也是這樣。
【English Translation】 English version: Answer: Tathata (如如, suchness). Immovable means without the meaning of defilement. Twenty-seventh: How to explain the doubt about entering Nirvana (涅槃, extinction) and ceasing to speak? The Shastra (論) says: 'If all Buddhas (諸佛) and Tathagatas (如來) constantly preach the Dharma (法) for sentient beings (眾生), why is it said that the Tathagata enters Nirvana?' The one who ceases (Nirvana),
What is the reason for this? All conditioned dharmas (有為法) are like dreams, illusions, bubbles, and shadows; like dew and like lightning; one should observe them in this way. The explanation of this text is divided into three parts. First, it is explained based on two treatises. The Wei version (魏本) has nine metaphors. The Wei version says: 'All conditioned dharmas are like stars, cataracts, lamps, illusions, dew, bubbles, dreams, lightning, and clouds; one should observe them in this way.' In the Chinese text (中文) of the Wei version, it is divided into two parts. First, based on this treatise, doubts are dispelled. The verse says: 'Neither conditioned nor apart from conditioned, the Nirvana of all Tathagatas, the nine kinds of conditioned dharmas, are due to the correct observation of wonderful wisdom.' The Shastra says: 'The Buddhas attain Nirvana and manifest transformation bodies to preach the Dharma, therefore they are neither conditioned nor apart from conditioned. Why do they appear in the world but not abide in conditioned dharmas? Because with the correct observation of wonderful wisdom, conditioned dharmas are as false as the nine metaphors.' Second, it also considers Asanga's (無著) explanation and characteristics. Asanga says that this verse reveals the four characteristics of conditioned dharmas. The text is divided into four parts: 1. The characteristic of self-nature. This is the characteristic of seeing. 2. Taking consciousness (識) as the body is the root of birth and death. The text is divided into three parts: 1. The star is a metaphor for seeing. Asanga says: 'In the darkness of ignorance, there is that light; in the light of wisdom, there is no that light.' 2. The cataract is a metaphor for appearance. The Shastra says: 'If the eyes have cataracts, then one sees hair-wheels and other colors. Observing conditioned dharmas is also like this, because there is inverted seeing.' Asanga says: 'The view of self, others, and beings is like a cataract, because one grasps meaningless things.' 3. The lamp is a metaphor for consciousness. The lamp is a metaphor for the continuous flow of oil, and consciousness relies on greed and love, and birth and death never cease. 2. The characteristic of attachment to the taste of dwelling. The Shastra says: The illusion is a metaphor for the place of dwelling, because the various differences in the vessel world (器世間) have no single entity that is real. Asanga says: 'Because of the taste of attachment to inverted realms.' The Mahamegha Sutra (大云經) says: 'Illusions create cities and towns to deceive people, and consciousness transforms mountains and rivers that are not real.' 3. The characteristic of following faults. Oneself and what is enjoyed are faults, and observing this impermanence is called following. It is also explained that following the body and what is received is a fault. The text is divided into two parts: 1. Dew is a metaphor for the body. The Shastra says: The body is also like this, it can only exist temporarily. 2. Bubbles are a metaphor for what is received. The Shastra says: The things that are received and used are also like this.
受想因三法不定故。無著云。顯示隨順苦體。以受如泡故。功德施云。觀察壽如水泡。或始生未成體。或才生。或暫停住。即歸散滅○四隨順出離相。無著云。隨順人法無我故得出離。文三○初夢喻過去。無著云。彼過去行以所念處故如夢。論云。應觀過去所有集造同於夢境。但唯念性故。功德施云。觀察作者。如夢中隨見聞之境。以念分別熏習住故。雖無作者。種種境界分明現前。如是眾生無始時來。有諸煩惱善不善業熏習而住。雖無我是能作者。而現無涯生死等事○二電喻現在。論云。以剎那不住故。功德施云。觀察心如電生時即滅。三云喻未來。論云。以于子時阿黎耶識。與一切法為種子根本。無著云。彼粗惡種子似虛空。引心出故如雲○無著云。如是知三世行則達無我。此顯示隨順出離相。大云云。過未無體現又不住。則三世空達無我矣○二約諸經顯諸虛假喻之大意。佛說一切法空。疑雲。云何現見一切境界。故說如幻。幻法雖無分明可見。又疑雲。幻法既無人何愛著。故說如陽焰。渴鹿謂之水愛著奔趣。又疑雲。渴鹿畢竟不得水。貪者如何皆得受用。故說如夢。夢中所見亦得受用。又疑雲。夢造善惡寤無業報。夢打尊長寤無憂懼。故說如影如響。雖全無體。明鏡對色空谷對聲。妍媸高低一一皆應。必無雜亂
【現代漢語翻譯】 現代漢語譯本 受、想、行三種法是不確定的緣故。 無著菩薩說：『這是爲了顯示隨順苦的本質，因為感受就像水泡一樣。』 功德施菩薩說：『觀察壽命就像水泡一樣，或者剛產生還沒有成形，或者剛剛產生，或者暫時停留，就歸於消散滅亡。』 四、隨順出離相。無著菩薩說：『隨順人無我和法無我，因此可以得出離。』分為三部分。 一、夢境比喻過去。無著菩薩說：『過去的種種行為，因為是所念之處，所以像夢境一樣。』 論中說：『應該觀察過去所有積聚造作的事物，如同夢境一般，僅僅是念頭的性質。』 功德施菩薩說：『觀察作者，如同在夢中隨見隨聞的境界，因爲念頭分別的熏習而存在。雖然沒有作者，種種境界卻分明地顯現出來。就像眾生從無始以來，有種種煩惱、善業、不善業熏習而存在。雖然沒有「我」是能作者，卻顯現出無邊無際的生死等等事情。』 二、閃電比喻現在。論中說：『因為剎那不住留。』 功德施菩薩說：『觀察心就像閃電一樣，產生時就滅亡。』 三、雲朵比喻未來。論中說：『因為在子時，阿黎耶識（Ālaya-vijñāna）與一切法作為種子根本。』 無著菩薩說：『那些粗惡的種子像虛空一樣，引出心識，所以像雲朵。』 無著菩薩說：『像這樣了知三世的執行，就能通達無我。』這顯示了隨順出離相。 《大云經》（Mahāmegha-sūtra）中說：『過去和未來沒有實體顯現，又不住留，那麼三世皆空，就能通達無我了。』 二、用各種經典來顯示各種虛假比喻的大意。 佛說一切法空。有人懷疑說：『為什麼現在能看見一切境界呢？』所以說如幻（māyā）。幻法雖然沒有實體，卻能分明可見。 又有人懷疑說：『幻法既然沒有人，為什麼會有愛著呢？』所以說如陽焰（marīci）。乾渴的鹿認為陽焰是水，愛著它而奔跑過去。 又有人懷疑說：『乾渴的鹿最終得不到水，貪婪的人如何都能得到受用呢？』所以說如夢（svapna）。夢中所見也能得到受用。 又有人懷疑說：『夢中造作善惡，醒來后沒有業報；夢中毆打尊長，醒來后沒有憂愁恐懼。』所以說如影（chāyā）如響（pratibhāsa）。雖然完全沒有實體，明鏡對著顏色，空谷對著聲音，美好醜陋、高低起伏，一一都能相應，必定不會雜亂。
【English Translation】 English version The three dharmas of sensation, perception, and volition are impermanent. Asaṅga (無著) said, 'This is to show accordance with the nature of suffering, because sensation is like a bubble.' Guṇaprabha (功德施) said, 'Observe life as a water bubble, either just born and not yet formed, or just born, or temporarily dwelling, then returning to dissolution and extinction.' Four, the aspect of accordance with liberation. Asaṅga said, 'Acceding to the non-self of persons and the non-self of dharmas, one can thus attain liberation.' Divided into three parts. One, the dream metaphor for the past. Asaṅga said, 'Those past actions, because they are the object of mindfulness, are like dreams.' The treatise says, 'One should observe all accumulated and created things of the past as being like a dream, merely the nature of thought.' Guṇaprabha said, 'Observe the creator as the realm seen and heard in a dream, existing because of the habitual influence of thought and discrimination. Although there is no creator, various realms clearly appear. Just as sentient beings from beginningless time have various afflictions, good karma, and bad karma dwelling through habitual influence. Although there is no 'I' as the creator, endless matters such as birth and death appear.' Two, the lightning metaphor for the present. The treatise says, 'Because it does not abide for an instant.' Guṇaprabha said, 'Observe the mind as being like lightning, which vanishes as soon as it arises.' Three, the cloud metaphor for the future. The treatise says, 'Because at the time of conception, the Ālaya-vijñāna (阿黎耶識) is the seed and root of all dharmas.' Asaṅga said, 'Those coarse and evil seeds are like empty space, drawing out consciousness, so they are like clouds.' Asaṅga said, 'Knowing the workings of the three times in this way, one can penetrate non-self.' This shows the aspect of accordance with liberation. The Mahāmegha-sūtra (大云經) says, 'The past and future have no substantial manifestation and do not abide, then the three times are empty, and one can penetrate non-self.' Two, using various sutras to show the general meaning of various false metaphors. The Buddha said that all dharmas are empty. Someone doubts, 'Why can we now see all realms?' Therefore, it is said to be like illusion (māyā). Although illusory dharmas have no substance, they can be clearly seen. Someone doubts again, 'Since illusory dharmas have no person, why is there attachment?' Therefore, it is said to be like a mirage (marīci). A thirsty deer thinks the mirage is water, loves it, and runs towards it. Someone doubts again, 'The thirsty deer ultimately does not get water, how can greedy people all get to enjoy it?' Therefore, it is said to be like a dream (svapna). What is seen in a dream can also be enjoyed. Someone doubts again, 'Creating good and evil in a dream has no karmic retribution upon waking; beating elders in a dream has no worry or fear upon waking.' Therefore, it is said to be like a shadow (chāyā) and like an echo (pratibhāsa). Although there is no substance at all, a bright mirror facing colors, an empty valley facing sounds, beauty and ugliness, high and low, all correspond one by one, and there will be no confusion.
必無參差。又疑雲。苦都無實。菩薩何以作利樂事。故說如化。謂變化者。雖知不實而化事○三會通秦譯經本。夢幻泡影空理全彰。露電二喻無常。足顯悟真空。則不住諸相。觀生滅則警策修行。妙符破相之宗。巧示亡情之觀○魏譯九喻秦本略者。以星燈有體云種含生。恐難契空心。潛滋相想。取意之譯妙在茲焉○第三流通分。
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 尼者此云女也。優婆塞此云近事男。優婆夷此云近事女。親近比丘比丘尼而承事故。阿修羅此云非天。皆大等者。文殊所問經云。有三種義歡喜奉行。一說者清凈。不為取著利養所染。二所說清凈。以如實知法體。三得果清凈○無著云。若聞如是義。于大乘無覺。我念過於石究竟無因故。天親云。諸佛希有總持法。不可稱量深句義。從尊者聞及廣說。回此功德施群生。大云云。大聖說經妙理斯畢。二空圓極四眾奉行。肇云。同聽齊悟法喜蕩心。服玩遵式永崇不朽。資聖云。般若深經三世佛母。聞經四句以超惡趣之因。一念凈持必獲菩提之記。故人天異類莫不虔受奉行矣。
金剛般若經疏論纂要下
【現代漢語翻譯】 現代漢語譯本 必無參差。又有人疑惑說，如果一切苦都沒有真實性，菩薩為何還要做利益眾生的事情呢？所以說如幻化。意思是變化之物，雖然知道不是真實的，但幻化之事（仍然存在）。（三會通秦譯經本。）夢幻泡影，將空性的道理完全彰顯。露和電這兩個比喻說明世事無常，足以顯示領悟真空的道理，就不會執著于各種表象。觀察生滅變化，可以警醒自己努力修行。巧妙地符合了破除表象的宗旨，巧妙地展示了忘卻情感的觀法。（魏譯本的九個比喻比秦譯本略少），因為星、燈被認為有實體，雲和種子包含生命，恐怕難以契合空性的思想，暗中滋生執著于表象的想法。這種著重意譯的方法非常巧妙。（第三部分是流通分。） 佛說完這部經后，長老須菩提（Subhuti），以及各位比丘（bhiksu）、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆夷（upasika），一切世間的天人（deva）和阿修羅（asura），聽了佛所說的都非常歡喜，相信並接受，並且去實行。尼（ni）是指女性。優婆塞（upasaka）是指親近佛法的男子。優婆夷（upasika）是指親近佛法的女子。他們親近比丘（bhiksu）和比丘尼（bhiksuni）並且侍奉他們。阿修羅（asura）是指非天。『皆大』等等，文殊所問經中說，有三種意義的歡喜奉行：一是說法者清凈，不被貪圖利益供養所污染；二是所說的法清凈，因為如實地了解法的本體；三是證得的果位清凈。 無著（Asanga）說，如果聽了這樣的意義，對於大乘佛法沒有覺悟，我認為（這種人）比石頭還要頑固，最終沒有（得度的）因緣。天親（Vasubandhu）說，諸佛稀有難得的總持法門，不可稱量其深奧的意義。從尊者那裡聽聞並且廣泛宣說，將此功德迴向給眾生。大云（Mahamegha）說，大聖宣說佛經，精妙的道理到此結束。二空（人空和法空）達到圓滿的境界，四眾弟子奉行。僧肇（Sengzhao）說，一同聽聞，一同領悟，法喜充滿內心。遵循佛的教誨，永遠崇尚不朽的真理。資聖（Zisheng）說，《金剛般若經》是過去、現在、未來三世諸佛之母。聽聞經中的四句偈，就可以超越惡道的因。一念清凈地受持，必定獲得菩提的授記。所以人和天以及其他不同種類的眾生，沒有不虔誠地接受並且去實行的。 《金剛般若經疏論纂要》下
【English Translation】 English version There must be no discrepancy. Furthermore, there is a doubt: if all suffering is without reality, why do Bodhisattvas perform acts of benefit and joy? Therefore, it is said to be like a transformation. This means that although those who transform know it is not real, the transformed events (still exist). (The three assemblies understand the Qin translation of the sutra.) Dreams, illusions, bubbles, and shadows fully manifest the principle of emptiness. The two metaphors of dew and lightning illustrate impermanence, sufficiently revealing the understanding of true emptiness, and thus one will not dwell on various appearances. Observing birth and death serves as a reminder to diligently cultivate. It subtly aligns with the principle of breaking through appearances, skillfully demonstrating the contemplation of abandoning emotions. (The nine metaphors in the Wei translation are slightly fewer than the Qin translation) because stars and lamps are considered to have substance, and clouds and seeds contain life, which may make it difficult to align with the thought of emptiness, secretly fostering the idea of clinging to appearances. The subtlety of this intentional translation lies in this. After the Buddha finished speaking this sutra, the elder Subhuti, as well as all the bhiksus (monks), bhiksunis (nuns), upasakas (male lay devotees), upasikas (female lay devotees), all the devas (gods) and asuras (demons) in the world, were all very happy to hear what the Buddha said, believed and accepted it, and put it into practice. Ni refers to women. Upasaka refers to men who are close to the Buddha's teachings. Upasika refers to women who are close to the Buddha's teachings. They are close to the bhiksus and bhiksunis and serve them. Asura refers to non-heavenly beings. 'All greatly' etc., the Manjushri's Question Sutra says that there are three meanings of joyful practice: first, the speaker is pure and not contaminated by greed for profit and offerings; second, the Dharma spoken is pure because he truly understands the essence of the Dharma; third, the fruit attained is pure. Asanga said, if one does not awaken to the Mahayana Dharma after hearing such meanings, I think (such a person) is more stubborn than a stone, and ultimately has no (chance of being saved). Vasubandhu said, the rare Dharani of all Buddhas, its profound meaning cannot be measured. Hearing and widely expounding from the Venerable, dedicating this merit to all beings. Mahamegha said, the Great Sage's explanation of the sutra, the subtle principles end here. The two emptinesses (emptiness of self and emptiness of phenomena) reach the perfect state, and the fourfold assembly practices it. Sengzhao said, listening and understanding together, the joy of Dharma fills the heart. Following the Buddha's teachings, forever upholding the immortal truth. Zisheng said, the Diamond Sutra is the mother of all Buddhas of the past, present, and future. Hearing the four-line verse in the sutra can transcend the causes of evil paths. Holding it with a pure mind for a moment will surely receive the prediction of Bodhi. Therefore, humans, gods, and other different kinds of beings all reverently accept and practice it. Commentary on the Diamond Sutra, Essentials of the Treatise, Part 2