T33n1703_金剛般若波羅蜜經註解

大正藏第 33 冊 No. 1703 金剛般若波羅蜜經註解

No. 1703 [cf. No. 235]

金剛般若波羅蜜經註解

姚秦三藏法師鳩摩羅什奉　詔譯

大明天界善世禪寺住持(臣)僧(宗泐)演福講寺住持(臣)僧(如玘)奉　詔同注

此經以喻法為名。實相為體。無住為宗。斷疑為用。大乘為教相。

初釋喻法名者。金剛喻也。般若法也。金中精剛至堅至利能碎萬物。此經能斷眾生疑執。取以為喻。故大品般若十六分中。以此經名能斷分。波羅蜜是梵語。華言到彼岸。眾生在生死海中無有窮極。修此般若到涅槃彼岸。蓋大乘菩薩達生死即涅槃。則非度而度。非到而到也。經者訓法訓常。梵語修多羅。此翻契經。謂契理契機故也。二辯實相體者。即一實相理也。經云若人得聞是經即生實相。三明無住為宗者。宗者要也。經云。應無所住。經中多以無住破著。故以無住為宗也。四論斷疑為用者。由經力用能斷妄執。故以斷疑為用也。五判大乘為教相者。經云。為發最上乘者說。故以大乘為教相也。

此經乃姚秦三藏法師鳩摩羅什所譯分三十二分者。相傳為梁昭明太子所立。尤譯本無。又與本論科節不同破碎經意故不取焉。今注一本天親等論

【現代漢語翻譯】現代漢語譯本大正藏第 33 冊 No. 1703 金剛般若波羅蜜經註解

No. 1703 [cf. No. 235]

金剛般若波羅蜜經註解

姚秦三藏法師鳩摩羅什（Kumārajīva）奉詔譯

大明天界善世禪寺住持(臣)僧(宗泐)演福講寺住持(臣)僧(如玘)奉詔同注

此經以比喻（喻法）為名，以實相為本體，以無住為宗旨，以斷除疑惑為作用，以大乘為教相。

首先解釋『喻法名』：『金剛』是比喻，『般若』是法。金中的精剛最為堅硬鋒利，能夠粉碎萬物。此經能夠斷除眾生的疑惑執著，所以用它來作比喻。因此，《大品般若經》十六分中，將此經命名為『能斷分』。『波羅蜜』（Pāramitā）是梵語，翻譯成漢語是『到彼岸』。眾生在生死苦海中沒有窮盡，修習此般若能夠到達涅槃的彼岸。這是因為大乘菩薩通達生死即是涅槃，所以不是度化而度化，不是到達而到達。『經』，是訓示法則和常理的意思，梵語是『修多羅』（Sūtra），這裡翻譯為『契經』，意思是契合真理，契合根機。其次辨明『實相體』，就是一實相的道理。經中說，如果有人聽聞此經，就能生出實相。再次闡明『無住為宗』，『宗』是關鍵。經中說：『應無所住』。經中多次用無住所破除執著，所以用無住作為宗旨。然後論述『斷疑為用』，因為經的力量能夠斷除虛妄的執著，所以用斷除疑惑作為作用。最後判定『大乘為教相』，經中說：『為發最上乘者說』，所以用大乘作為教相。

此經是姚秦三藏法師鳩摩羅什（Kumārajīva）所翻譯，分為三十二分，相傳是梁昭明太子所立。其他譯本沒有這種分法，而且與本論的科節不同，割裂了經文的意義，所以不採用。現在註釋以天親（Vasubandhu）等論為依據。

【English Translation】 English version Tripitaka Volume 33 No. 1703 Annotation of the Diamond Prajna Paramita Sutra

No. 1703 [cf. No. 235]

Annotation of the Diamond Prajna Paramita Sutra

Translated by Tripiṭaka Master Kumārajīva of Yao Qin Dynasty under Imperial Decree

Annotated jointly by (Your Servant) Monk Zongle, Abbot of Shanshi Chan Temple of Great Ming Tianjie, and (Your Servant) Monk Ruqi, Abbot of Yanfu Lecture Temple, under Imperial Decree

This sutra takes metaphor (teaching by analogy) as its name, reality as its substance, non-abiding as its tenet, severing doubts as its function, and Mahayana as its teaching characteristic.

First, explaining the 'metaphorical name': 'Diamond' is a metaphor, 'Prajna' is the Dharma. The finest diamond is extremely hard and sharp, capable of shattering all things. This sutra can sever the doubts and attachments of sentient beings, so it is used as a metaphor. Therefore, in the sixteen sections of the 'Great Perfection of Wisdom Sutra', this sutra is named the 'Section on Severing'. 'Pāramitā' is a Sanskrit word, translated into Chinese as 'to the other shore'. Sentient beings are in the sea of birth and death without end. Cultivating this Prajna can reach the other shore of Nirvana. This is because Mahayana Bodhisattvas understand that birth and death are Nirvana, so it is not crossing over but crossing over, not arriving but arriving. 'Sutra' means to instruct in principles and norms; in Sanskrit, it is 'Sūtra', here translated as 'Matching Sutra', meaning it matches the truth and matches the capacity of beings. Second, clarifying the 'substance of reality': it is the principle of the one reality. The sutra says, 'If a person hears this sutra, they will give rise to reality'. Third, elucidating 'non-abiding as the tenet': 'Tenet' is the key. The sutra says, 'One should abide nowhere'. The sutra often uses non-abiding to break attachments, so non-abiding is taken as the tenet. Then, discussing 'severing doubts as the function': because the power of the sutra can sever false attachments, severing doubts is taken as the function. Finally, determining 'Mahayana as the teaching characteristic': the sutra says, 'Speaking for those who aspire to the highest vehicle', so Mahayana is taken as the teaching characteristic.

This sutra was translated by Tripiṭaka Master Kumārajīva of the Yao Qin Dynasty and divided into thirty-two sections, traditionally attributed to Prince Zhaoming of Liang. Other translations do not have this division, and it differs from the sections of this treatise, fragmenting the meaning of the sutra, so it is not adopted. The current annotation is based on the treatises of Vasubandhu and others.

。取其意而不盡用其語。以其語深難便初學故也。

如是我聞。一時佛在舍衛國祇樹給孤獨園。與大比丘眾千二百五十人俱　如是者。指一經所聞法體也。我聞者。阿難謂如是之法我從佛而聞也。一時者。即如來說法機應和合時也。佛者覺也。佛是教主尊極名佛。舍衛者國名也。華言豐德。祇樹給孤獨園者。祇陀太子施樹。給孤長者買園。共立精舍請佛而住。此說法處也。與大比丘眾者。聞法之侶也。比丘者梵語也。華言乞士。上乞法以資慧命。下乞食以資色身。千二百五十人俱者。此諸弟子凡佛說法之處常隨侍也。已上如是等六事。冠于諸經之首謂之通序。如來臨滅度時阿難問佛。一切經前當安何語。佛言。當安。如是我聞等語。非但我法如是。三世諸佛法皆如是。

爾時世尊食時著衣持缽。入舍衛大城。乞食于其城中。次第乞已還至本處。飯食訖收衣缽。洗足已敷座而坐　此別序也。亦名發起序。以乞食為發起者。蓋佛欲說無住相施故。先乞食以表發之。然佛以禪悅法喜為食。而行乞者示同凡僧。欲令折己慢幢生彼福德耳。爾時者當是時也。世尊者。世間所尊十號之一也。食時者。辰時也。著衣者服僧伽黎衣也。持缽者。持應量器也。次第乞者。佛心平等不擇貧富也。本處者。給孤園也。洗足者。食

【現代漢語翻譯】現代漢語譯本：取其意義，但不完全使用原文的語句。因為原文的語句深奧，不方便初學者理解。

如是我聞。（如是：指這部經所聽聞的法體。我聞：阿難說，這樣的法是我從佛那裡聽來的。）一時，佛在舍衛國祇樹給孤獨園。（舍衛國：國名，漢譯為豐德。祇樹給孤獨園：祇陀太子佈施樹木，給孤長者購買園地，共同建立精舍，邀請佛陀居住。這裡是說法的地方。）與大比丘眾一千二百五十人在一起。（大比丘眾：聽法的同伴。比丘：梵語，漢譯為乞士，向上乞求佛法以滋養智慧的生命，向下乞求食物以滋養色身。）這一千二百五十人，是佛陀無論在哪裡說法都常隨侍的弟子。以上『如是』等六件事，放在每部經文的開頭，稱為通序。如來將要涅槃時，阿難問佛，一切經文前面應當安放什麼語句。佛說：應當安放『如是我聞』等語句。不只是我的佛法如此，過去、現在、未來三世諸佛的佛法都是如此。

當時，世尊在吃飯的時候，穿上衣服，拿著缽，進入舍衛大城。在城中乞食，按順序乞討完畢后，回到原來的地方。吃完飯，收拾好衣服和缽，洗完腳，鋪好座位坐下。（這是別序，也叫發起序。以乞食作為發起的原因是，佛陀想要宣說不住相佈施的道理，所以先乞食來表明發起。然而，佛陀以禪悅法喜為食物，卻仍然乞食，是爲了示同凡夫僧眾，想要折服自己的傲慢，增長他們的福德。）當時：指那個時候。世尊：世間所尊敬的人，是佛的十種稱號之一。食時：指辰時。著衣：穿上僧伽黎衣。持缽：拿著應量的食器。次第乞：佛陀的心平等，不選擇貧富。本處：指給孤獨園。洗足：洗腳。

【English Translation】 English version: Taking its meaning but not entirely using its words, because the original words are profound and difficult for beginners to understand.

Thus I have heard. At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in the country of Shravasti, with a large assembly of monks, twelve hundred and fifty in all. (Thus: refers to the Dharma body heard in this sutra. I have heard: Ananda said, 'This Dharma I heard from the Buddha.') At one time: the time when the Buddha's teaching opportunity and the audience were in harmony. Shravasti: the name of a country, translated into Chinese as 'Abundant Virtue'. Jeta Grove, Anathapindika's Park: Prince Jeta donated the trees, and Anathapindika bought the land to jointly establish a monastery, inviting the Buddha to reside there. This is the place where the Dharma was taught. With a large assembly of monks: companions who listen to the Dharma. Bhikshu: a Sanskrit term, translated into Chinese as 'beggar', begging for the Dharma above to nourish the wisdom-life, and begging for food below to nourish the physical body. These twelve hundred and fifty people were disciples who always attended the Buddha wherever he taught. The above six items, such as 'Thus', are placed at the beginning of each sutra and are called the 'common introduction'. When the Tathagata was about to enter Nirvana, Ananda asked the Buddha what words should be placed at the beginning of all sutras. The Buddha said: 'Thus I have heard' and other words should be placed. Not only is my Dharma like this, but the Dharma of all Buddhas in the past, present, and future is like this.

At that time, the World Honored One, at mealtime, put on his robes, held his bowl, and entered the great city of Shravasti. He begged for food in the city, in due order, and then returned to his original place. After eating, he put away his robes and bowl, washed his feet, spread out his seat, and sat down. (This is the 'specific introduction', also called the 'initiating introduction'. The reason for using begging for food as the initiation is that the Buddha wanted to explain the principle of non-abiding giving, so he first begged for food to indicate the initiation. However, the Buddha takes the joy of meditation and Dharma as food, but still begs for food, in order to show similarity to ordinary monks, wanting to subdue his own arrogance and increase their merit.) At that time: refers to that time. World Honored One: one of the ten titles of the Buddha, respected by the world. Mealtime: refers to the time of Chen (7-9 am). Putting on robes: wearing the Sanghati robe. Holding the bowl: holding the appropriate measuring vessel. Begging in due order: the Buddha's mind is equal, not choosing between the poor and the rich. Original place: refers to Anathapindika's Park. Washing feet: washing feet.

訖而洗足也。敷座而坐者。敷坐具而加趺也。

時長老須菩提在大眾中。即從座起。偏袒右肩右膝著地。合掌恭敬而白佛言。希有世尊。如來善護念諸菩薩善付囑諸菩薩　長老須菩提乃此經發起之人。稱長老者。以其德長年老也梵語須菩提。華言空生。亦名善現。從座起至恭敬。乃請法之敬儀。希有者。贊佛之辭也。善護念者。為護念現在根熟菩薩。與智慧力令其成就自行。與教化力令其攝受眾生也善付囑者。為付囑未來根未熟菩薩。已得大乘者令其不捨。未得大乘者令其勝進也。護念付囑即希有事也。佛德之大。無過度生。然雖注意于般若度生。必待請問。故善現睹相知意。即首稱歎希有。而後請問也。

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　此發問之端也。阿耨多羅三藐三菩提者。華言無上正等正覺也。問意以如來護念付囑現在未來菩薩令成佛果。是菩薩雖發道心誓度眾生求成佛道。未知其心云何安住大乘。云何降伏妄心。使至佛果不退失耶。

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。唯然世尊。愿樂欲聞　善現既讚歎請問妙稱佛心。故

【現代漢語翻譯】現代漢語譯本：洗完腳后，鋪設座位然後坐下。'敷座而坐'指的是鋪設坐具並結跏趺坐。

當時，長老須菩提（Subhuti，佛陀的十大弟子之一，解空第一）在大眾中，立即從座位上站起來，袒露右肩，右膝著地，合掌恭敬地對佛說：'希有，世尊（Bhagavan，佛陀的稱號之一，意為'有德'）！如來（Tathagata，佛陀的稱號之一，意為'如實而來者'）善於護念諸菩薩，善於付囑諸菩薩。'長老須菩提是這部經的發起人。被稱為'長老'，是因為他德行高尚，年事已高。梵語'須菩提'，翻譯成漢語是'空生'，也叫'善現'。從'從座起'到'恭敬'，是請法的恭敬禮儀。'希有'，是讚歎佛的辭語。'善護念'，是爲了護念現在根基成熟的菩薩，給予智慧的力量使他們成就自身修行，給予教化的力量使他們攝受眾生。'善付囑'，是爲了付囑未來根基尚未成熟的菩薩，已經得到大乘佛法的人，使他們不捨棄；尚未得到大乘佛法的人，使他們更加精進。護念和付囑就是希有的事情。佛的德行廣大，沒有不度化的眾生。然而，即使佛注意用般若智慧來度化眾生，也必須等待請問。所以善現觀察到佛的意圖，首先稱讚'希有'，然後才請問。

'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），應該如何安住？應該如何降伏其心？'這是發問的開端。'阿耨多羅三藐三菩提'，翻譯成漢語是'無上正等正覺'。提問的意思是，如來護念和付囑現在和未來的菩薩，使他們成就佛果。這些菩薩雖然發了道心，誓願度化眾生，求證佛道，但不知道他們的心應該如何安住于大乘佛法，應該如何降伏妄心，使他們達到佛果而不退失呢？

佛說：'善哉，善哉！須菩提，正如你所說，如來善於護念諸菩薩，善於付囑諸菩薩。你現在仔細聽，我將為你解說。善男子善女人發阿耨多羅三藐三菩提心，應該這樣安住，這樣降伏其心。'須菩提回答說：'是的，世尊，我非常樂意聽聞。'善現既然讚歎和請問，巧妙地契合了佛的心意。

【English Translation】 English version: After washing the feet, one spreads out the seat and sits down. 'Spreading out the seat and sitting' refers to spreading out the sitting mat and sitting in the lotus position.

At that time, the elder Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness) was in the assembly. He 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, World Honored One (Bhagavan, one of the Buddha's titles, meaning 'Blessed One')! The Tathagata (one of the Buddha's titles, meaning 'Thus Come One') is skilled at protecting and mindful of all Bodhisattvas, and skilled at entrusting all Bodhisattvas.' The elder Subhuti is the initiator of this Sutra. He is called 'elder' because of his high virtue and old age. The Sanskrit word 'Subhuti' translates to 'Empty Birth' in Chinese, and is also known as 'Good Manifestation'. From 'rising from his seat' to 'respectfully', these are the respectful gestures for requesting the Dharma. 'Rare indeed' is a phrase praising the Buddha. 'Skilled at protecting and mindful' is for protecting and being mindful of the Bodhisattvas whose roots are now ripe, giving them the power of wisdom to enable them to accomplish their own practice, and giving them the power of teaching to enable them to gather and receive sentient beings. 'Skilled at entrusting' is for entrusting the Bodhisattvas whose roots are not yet ripe in the future, enabling those who have already attained the Great Vehicle to not abandon it, and enabling those who have not yet attained the Great Vehicle to advance further. Protecting and being mindful, and entrusting, are indeed rare things. The Buddha's virtue is vast, and there are no sentient beings that He does not liberate. However, even though the Buddha pays attention to liberating sentient beings through Prajna wisdom, He must wait for a request. Therefore, Good Manifestation observed the Buddha's intention, first praised 'Rare indeed', and then asked his question.

'World Honored One, when good men and good women generate the mind of Anuttara-samyak-sambodhi (unexcelled, right and perfect enlightenment), how should they abide? How should they subdue their minds?' This is the beginning of the question. 'Anuttara-samyak-sambodhi' translates to 'Unexcelled, Right and Perfect Enlightenment' in Chinese. The meaning of the question is that the Tathagata protects and is mindful of, and entrusts, the Bodhisattvas of the present and future, enabling them to achieve Buddhahood. Although these Bodhisattvas have generated the Bodhi mind, vowed to liberate sentient beings, and seek to attain Buddhahood, they do not know how their minds should abide in the Great Vehicle, and how they should subdue their deluded minds, so that they can reach Buddhahood without regressing?

The Buddha said: 'Excellent, excellent! Subhuti, just as you have said, the Tathagata is skilled at protecting and mindful of all Bodhisattvas, and skilled at entrusting all Bodhisattvas. Now listen carefully, and I will explain it to you. When good men and good women generate the mind of Anuttara-samyak-sambodhi, they should abide in this way, and subdue their minds in this way.' Subhuti replied: 'Yes, World Honored One, I am very eager to hear.' Since Good Manifestation praised and asked his question, he skillfully aligned with the Buddha's intention.

印可云。善哉善哉。當爲汝說也。而又誡約云。應如是住如是降伏其心。善現即會佛意故。唯然應之愿聞是法。然一經之大要。不過善現所問安住大乘降伏妄心。如來所答修行之法。亦不出乎理事二行破執斷疑而已。具見下文。

佛告須菩提。諸菩薩摩訶薩應如是降伏其心　善現雙問安住降伏。如來但答降伏其心者。蓋降伏妄心必安住大乘。舉降伏則攝安住矣。

所有一切眾生之類。若卵生。若胎生。若濕生。若化生　人與旁生具有四生。諸天地獄中陰惟是化生。鬼通胎化二生。皆屬欲界。

若有色　色界天。

若無色　無色界天。

若有想　識處天。

若無想　無所有處天。

若非有想非無想　非想非非想處天。

我皆令入無餘涅槃而滅度之。如是滅度無量無數無邊眾生。實無眾生得滅度者。何以故。須菩提。若菩薩有我相人相眾生相壽者相。即非菩薩　此一段是菩薩所修理觀具乎四心。謂廣大心勝心常心不顛倒心。慈氏頌云。廣大第一常。其心不顛倒。第一即勝心也。經云所有一切眾生之類者。所懷之境廣此大心也。云我皆令入無餘涅槃者。此勝心也。無餘涅槃即如來究竟彼岸也。雲實無眾生得滅度者。了生佛一如。此常心也。無我人眾生壽者。此不顛倒心也

【現代漢語翻譯】現代漢語譯本：印可（認可）說：『好啊，好啊。應當為你解說。』又告誡說：『應當這樣安住，這樣降伏自己的心。』善現（須菩提的別名，意為『善於顯現真理者』）立即領會了佛陀的意圖，所以回答『是的，願意聽聞這個法。』然而，一部經的大要，不過是善現所問的如何安住大乘（Mahayana，佛教的一個主要流派，強調菩薩的利他精神），降伏妄心；如來所回答的修行之法，也不超出從理和事兩個方面修行，破除執著，斷除疑惑而已。具體見下文。

佛告訴須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）：『諸位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）應當這樣降伏其心。』善現同時問了安住和降伏，如來只回答降伏其心，是因為降伏妄心必定安住于大乘。說了降伏，就包含了安住。

『所有一切眾生之類，若卵生，若胎生，若濕生，若化生』——人和旁生具有四種出生方式。諸天地獄和中陰身只有化生。鬼道眾生有胎生和化生兩種。這些都屬於欲界（Kamadhatu，佛教宇宙觀中的一個領域，眾生受慾望支配）。

『若有色』——色界天（Rupadhatu，佛教宇宙觀中的一個領域，眾生有物質形體但無強烈慾望）。

『若無色』——無色界天（Arupadhatu，佛教宇宙觀中的一個領域，眾生沒有物質形體，只有精神存在）。

『若有想』——識處天（Vijnanayatana，無色界天的第二層，專注于識）。

『若無想』——無所有處天（Akincanyayatana，無色界天的第三層，專注於一無所有）。

『若非有想非無想』——非想非非想處天（Naivasamjnanasamjnatayatana，無色界天的最高層，既非有想也非無想）。

『我都讓他們進入無餘涅槃（nirvana，佛教術語，指從輪迴中解脫）而滅度。』像這樣滅度無量無數無邊的眾生，實際上沒有眾生真正得到滅度。為什麼呢？須菩提，如果菩薩有我相（認為有一個真實的自我），人相（將自己與他人對立），眾生相（將眾生視為獨立的個體），壽者相（執著于壽命的長短），那就不是菩薩。』這一段是菩薩所修的理觀，具備四種心：廣大心、勝心、常心、不顛倒心。慈氏菩薩（Maitreya，未來佛）的頌詞說：『廣大第一常，其心不顛倒。』第一就是勝心。經中說『所有一切眾生之類』，所懷的境界廣大，這就是大心。說『我都讓他們進入無餘涅槃』，這就是勝心。無餘涅槃就是如來（Tathagata，佛的稱號之一）究竟的彼岸。說『實際上沒有眾生得到滅度』，是了悟眾生與佛沒有區別，這就是常心。沒有我相、人相、眾生相、壽者相，這就是不顛倒心。

【English Translation】 English version: The Buddha approved, saying: 'Excellent, excellent. I should explain it for you.' And further cautioned: 'One should dwell in this way, subdue one's mind in this way.' Subhuti (another name for Sudatta, meaning 'good giver') immediately understood the Buddha's intention, and so replied, 'Yes, I wish to hear this Dharma (teachings of the Buddha).' However, the main point of a sutra (Buddhist scripture) is nothing more than what Sudatta asked: how to abide in the Mahayana (a major branch of Buddhism emphasizing the altruistic spirit of Bodhisattvas), and subdue the deluded mind; the method of practice that the Tathagata (one of the titles of the Buddha) answered does not go beyond cultivating from the two aspects of principle and practice, breaking attachments, and cutting off doubts. See the following text for details.

The Buddha told Subhuti (one of the ten major disciples of the Buddha, known for his understanding of emptiness): 'All Bodhisattva-Mahasattvas (great Bodhisattvas) should subdue their minds in this way.' Sudatta asked about both abiding and subduing, but the Tathagata only answered about subduing the mind, because subduing the deluded mind necessarily leads to abiding in the Mahayana. Mentioning subduing includes abiding.

'All kinds of beings, whether born from eggs, born from wombs, born from moisture, or born by transformation' – Humans and animals have four kinds of birth. The hells and intermediate states only have transformation birth. Ghosts have both womb birth and transformation birth. These all belong to the Desire Realm (Kamadhatu, a realm in Buddhist cosmology where beings are dominated by desires).

'If with form' – the Form Realm (Rupadhatu, a realm in Buddhist cosmology where beings have material form but no strong desires).

'If without form' – the Formless Realm (Arupadhatu, a realm in Buddhist cosmology where beings have no material form, only mental existence).

'If with thought' – the Realm of Consciousness (Vijnanayatana, the second level of the Formless Realm, focusing on consciousness).

'If without thought' – the Realm of Nothingness (Akincanyayatana, the third level of the Formless Realm, focusing on nothingness).

'If neither with thought nor without thought' – the Realm of Neither Perception nor Non-Perception (Naivasamjnanasamjnatayatana, the highest level of the Formless Realm, neither with nor without thought).

'I will lead them all into Nirvana without remainder (nirvana, a Buddhist term referring to liberation from the cycle of rebirth) and liberate them.' In this way, immeasurable, countless, and boundless beings are liberated, but in reality, no being is truly liberated. Why? Subhuti, if a Bodhisattva has the perception of self (believing in a real self), the perception of person (opposing oneself to others), the perception of beings (seeing beings as independent individuals), the perception of lifespan (clinging to the length of life), then they are not a Bodhisattva.' This passage is about the principle contemplation cultivated by Bodhisattvas, possessing four minds: vast mind, supreme mind, constant mind, and non-inverted mind. The verse of Maitreya (the future Buddha) says: 'Vast, supreme, constant, its mind is not inverted.' Supreme is the supreme mind. The sutra says 'All kinds of beings,' the realm embraced is vast, this is the vast mind. Saying 'I will lead them all into Nirvana without remainder' is the supreme mind. Nirvana without remainder is the ultimate shore of the Tathagata (one of the titles of the Buddha). Saying 'In reality, no being is liberated' is realizing that beings and Buddhas are not different, this is the constant mind. Without the perception of self, person, beings, or lifespan, this is the non-inverted mind.

。若有四相謂之四倒。若一眾生不令滅度。及見眾生實滅度者。則未能了達本源。遂有我人眾生壽者四相。不名菩薩。我者。於五蘊中妄計有我我所。人者。妄計我生人中異於余趣。眾生者妄計五蘊和合而生。壽者。妄計我受一期果報。一期果報即若長若短壽命也。此皆顛倒妄想亦名四見。菩薩能用般若妙智。照了性空本無四相。名降伏其心。否則非菩薩也。

複次須菩提。菩薩於法應無所住行於佈施。所謂不住色佈施。不住聲香味觸法佈施。須菩提。菩薩應如是佈施。不住于相　此一段理觀兼事行也。不住是理觀。佈施是事行。於法者。六塵諸法也布者普也。施者舍也。菩薩所修六度萬行。以佈施為初度攝后五度。蓋施有三種。資生施。無畏施。法施也。資生施者。施以財物資他生也。無畏施者。持戒不惱無冤。忍辱不報有冤。法施者。精進不倦說法。禪定不差機說法。智慧不顛倒說法。然一切佈施不過六塵。所謂六塵如床敷臥具飲食湯藥之類是也。世人行施心希果報。是為著相。菩薩行施了達三輪體空故。能不住于相。三輪者。謂施者受者及所施物也。佛告善現。應如是不住于相而行施者。蓋欲菩薩降伏妄心也。

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

【現代漢語翻譯】現代漢語譯本：如果執著於我相、人相、眾生相、壽者相，就叫做四倒（四種顛倒的知見）。如果有一個眾生沒有被度化，或者認為眾生確實會被滅度，那就是沒有了達萬法的本源。因此才會有我相、人相、眾生相、壽者相這四種執著，這樣的人不能稱為菩薩。『我』，是指在五蘊（色、受、想、行、識）中錯誤地認為有『我』和『我所』（屬於我的東西）。『人』，是指錯誤地認為我生在人道，不同於其他的生命形態。『眾生』，是指錯誤地認為五蘊和合而生。『壽者』，是指錯誤地認為我承受一期的果報，這一期的果報就是壽命的長短。這些都是顛倒的妄想，也叫做四見。菩薩能夠運用般若（智慧）的妙用，照見萬法性空，本來就沒有四相，這就叫做降伏其心。否則就不是菩薩。

其次，須菩提，菩薩對於一切法，應該不執著于任何事物而行佈施，也就是不執著於色、聲、香、味、觸、法而行佈施。須菩提，菩薩應該這樣佈施，不執著於一切相。這一段是理觀和事行的結合。『不住』是理觀，『佈施』是事行。『於法』，指的是六塵（色、聲、香、味、觸、法）諸法。『布』是普遍的意思，『施』是捨棄的意思。菩薩所修的六度萬行，以佈施為最初的法門，統攝後面的五度。佈施有三種：資生施、無畏施、法施。資生施，是用財物來幫助眾生。無畏施，是持戒不惱害眾生，沒有冤仇；忍辱不報復有冤仇的人。法施，是精進不懈地說法，禪定不錯誤地說法，智慧不顛倒地說法。然而一切佈施都離不開六塵，比如六塵中的床、臥具、飲食、湯藥等等。世人行佈施，心裡希望得到果報，這就是著相。菩薩行佈施，了達施者、受者和所施之物這三輪都是空性的，所以能夠不執著于相。佛告訴須菩提，應該這樣不執著于相而行佈施，這是爲了讓菩薩降伏妄心。

為什麼呢？如果菩薩不執著于相而行佈施，那麼他的福德是不可思議的。須菩提，你認為怎麼樣？東方的虛空可以測量嗎？

【English Translation】 English version: If one clings to the characteristics of self, person, sentient being, and life-span, it is called the four inversions (four kinds of inverted views). If even one sentient being is not liberated, or if one sees sentient beings as truly ceasing to exist, then one has not understood the original source. Therefore, there arise the four characteristics of self, person, sentient being, and life-span. Such a person cannot be called a Bodhisattva. 'Self' refers to the false assumption of 'I' and 'mine' (things belonging to me) within the five aggregates (form, feeling, perception, mental formations, and consciousness). 'Person' refers to the false assumption that I am born in the human realm, different from other life forms. 'Sentient being' refers to the false assumption that the five aggregates come together to create life. 'Life-span' refers to the false assumption that I am subject to a period of karmic retribution, which is the length of one's life. These are all inverted delusions, also called the four views. A Bodhisattva can use the wonderful function of Prajna (wisdom) to illuminate the emptiness of all dharmas, and originally there are no four characteristics. This is called subduing the mind. Otherwise, one is not a Bodhisattva.

Furthermore, Subhuti, a Bodhisattva should practice giving without dwelling on anything, that is, giving without dwelling on form, sound, smell, taste, touch, or dharma. Subhuti, a Bodhisattva should give in this way, without dwelling on any characteristics. This section combines the contemplation of principle and the practice of action. 'Non-dwelling' is the contemplation of principle, and 'giving' is the practice of action. 'On dharmas' refers to the various dharmas of the six sense objects (form, sound, smell, taste, touch, and dharma). 'Giving' means to universally relinquish. The six paramitas and myriad practices cultivated by Bodhisattvas begin with giving, encompassing the following five paramitas. There are three types of giving: giving of necessities, giving of fearlessness, and giving of dharma. Giving of necessities is to provide material assistance to beings. Giving of fearlessness is to uphold precepts and not harm beings, having no enemies; to practice patience and not retaliate against those who have wronged you. Giving of dharma is to diligently and tirelessly teach the Dharma, to teach the Dharma appropriately according to the capacity of the audience, and to teach the Dharma with wisdom without being deluded. However, all giving cannot be separated from the six sense objects, such as beds, bedding, food, medicine, and so on. Worldly people give with the hope of receiving karmic rewards, which is clinging to characteristics. Bodhisattvas give with the understanding that the three wheels (giver, receiver, and the object given) are empty in nature, so they are able to not dwell on characteristics. The Buddha told Subhuti that one should give in this way, without dwelling on characteristics, in order to allow Bodhisattvas to subdue their deluded minds.

Why? If a Bodhisattva gives without dwelling on characteristics, then their merit is inconceivable. Subhuti, what do you think? Can the eastern sky be measured?

。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。須菩提。菩薩但應如所教住　此段恐人疑雲。既離相施則無福報。故佛告離相之施其福轉多。良由不住相施施契性空。性空無邊施福無邊。故舉十方虛空以為喻也。論云。其義有三。一遍一切處。二寬廣高大。三究竟不窮。已上答降伏安住問竟。

一斷求佛行施住相疑　此疑從前文不住相佈施而來

須菩提。于意云何。可以身相見如來不。不也世尊。不可以身相得見如來。何以故。如來所說身相即非身相。佛告須菩提。凡所有相皆是虛妄。若見諸相非相。即見如來　前段說無住相施降伏其心。是成佛之因。恐善現疑佛果是有為身相。故佛問云可以身相見如來不。善現悟佛問意。乃答不可以身相見。然有相者應身也。無相者法身也。法身是體。應身是用。若知用從體起。應即是法所以無相。故論云。如來所說相即非相。若能了達此意。則一切世間之相無非真如無為佛體。故佛印可善現云。若見諸相非相。即見如來。

二斷因果俱深無信疑　此疑從前無住行施非相見佛兩段經文而來

須菩提白佛言。世尊。頗有眾生得聞如是言說章句。生實信不　論云。無住行施因深也。無相

【現代漢語翻譯】現代漢語譯本：『不，世尊。』須菩提，南西北方四維上下虛空可以思量嗎？『不，世尊。』須菩提，菩薩不住相佈施的福德也同樣是不可思量的。須菩提，菩薩但應如所教導的那樣安住。這段經文恐怕有人懷疑，既然離相佈施就沒有福報。所以佛告訴我們，離相的佈施，它的福報反而更多。這是因為不住相的佈施，與性空相應。性空沒有邊際，佈施的福德也沒有邊際。所以用十方虛空來作比喻。論中說，這其中有三種含義：一是遍一切處，二是寬廣高大，三是究竟不窮。以上是回答降伏和安住的問題完畢。一段除斷求佛行施住相的疑惑。這個疑惑是從前面不住相佈施而來的。須菩提，你認為如何？可以用身相來見如來（Tathagata）嗎？『不，世尊。』不可以用身相來得見如來。為什麼呢？如來說的身相，即非身相。佛告訴須菩提，凡是所有相，都是虛妄的。如果見到諸相非相，就見到了如來。前段說無住相佈施，降伏其心，是成佛的因。恐怕善現（Subhuti）懷疑佛果是有為的身相。所以佛問，可以用身相見如來嗎？善現領悟了佛的問話，回答說不可以用身相見。然而有相的是應身，無相的是法身。法身是本體，應身是作用。如果知道作用從本體而起，應身就是法身，所以是無相的。所以論中說，如來說的相即非相。如果能夠了達這個意思，那麼一切世間的相，沒有不是真如無為的佛體。所以佛印可善現說，如果見到諸相非相，就見到了如來。二斷除因果俱深，沒有信心的疑惑。這個疑惑是從前面無住行施，非相見佛兩段經文而來的。須菩提稟告佛說，世尊，頗有眾生聽聞如此言說章句，生起真實的信心嗎？論中說，無住行施，因地深奧。無相

【English Translation】 English version: 'No, World Honored One.' Subhuti, can the space in the four directions, north, south, east, west, and the zenith and nadir be measured? 'No, World Honored One.' Subhuti, the merit of a Bodhisattva's (Bodhisattva) almsgiving without attachment to form is also immeasurable. Subhuti, a Bodhisattva should abide as taught. This passage is included because people might doubt that if one gives alms without attachment to form, there will be no merit. Therefore, the Buddha (Buddha) tells us that the merit of giving alms without attachment is even greater. This is because giving alms without attachment corresponds to the emptiness of nature. Since the emptiness of nature is boundless, the merit of giving alms is also boundless. Therefore, the analogy of the space in the ten directions is used. The treatise says that there are three meanings in this: first, it pervades all places; second, it is vast and great; and third, it is ultimately inexhaustible. The above concludes the answer to the question of subduing and abiding. One, to dispel doubts about seeking Buddhahood (Buddhahood) by giving alms with attachment to form. This doubt arises from the previous passage about giving alms without attachment to form. Subhuti, what do you think? Can the Tathagata (Tathagata) be seen by the physical body? 'No, World Honored One.' The Tathagata cannot be seen by the physical body. Why? Because the physical form spoken of by the Tathagata is not a physical form. The Buddha told Subhuti, 'All forms are illusory. If one sees all forms as non-forms, then one sees the Tathagata.' The previous passage said that giving alms without attachment subdues the mind, which is the cause of attaining Buddhahood. Fearing that Subhuti might doubt that the fruit of Buddhahood is a conditioned physical form, the Buddha asked, 'Can the Tathagata be seen by the physical body?' Subhuti understood the Buddha's question and answered that the Tathagata cannot be seen by the physical body. However, that which has form is the manifested body, and that which is without form is the Dharma body. The Dharma body is the essence, and the manifested body is the function. If one knows that the function arises from the essence, then the manifested body is the Dharma body, and therefore without form. Therefore, the treatise says that the form spoken of by the Tathagata is not a form. If one can understand this meaning, then all forms in the world are none other than the true, unconditioned Buddha-essence. Therefore, the Buddha affirmed Subhuti, saying, 'If one sees all forms as non-forms, then one sees the Tathagata.' Two, to dispel doubts about the profundity of both cause and effect, and the lack of faith. This doubt arises from the previous two passages about giving alms without attachment and seeing the Buddha without attachment to form. Subhuti said to the Buddha, 'World Honored One, are there beings who, upon hearing such words and phrases, will generate true faith?' The treatise says that giving alms without attachment is profound in its cause. Without form

見佛果深也。因果之法既深。疑末世在迷鈍根眾生不如是能生信心。

佛告須菩提。莫作是說。如來滅後後五百歲。有持戒修福者。於此章句能生信心。以此為實　佛答末世自有具福慧人。聞此般若能生實信。言后五百歲者。大集經中雲。有五個五百歲。今乃最後五百歲時也。持戒戒也。修福定也。生信慧也。三學俱備。能生實信矣。

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　若論實信之由。從多佛所以種善根。聞此大乘之法。則能生信。至於一念少時生信。亦從佛所種諸善根而然也。

須菩提。如來悉知悉見是諸眾生得如是無量福德　信心生一念諸佛盡皆知。凡有眾生聞是章句。乃至一念凈信。佛智佛眼無不知見。所以得福無量。

何以故。是諸眾生無復我相人相眾生相壽者相。無法相。亦無非法相　此順釋生信得福之故。該乎生法二空。論云。有智慧者了知生法二無我故。又云。生法各有四種想。想即相也。言無復我人眾生壽者四相。此生空也。言無法相亦無非法相者。他譯更有無相亦非無相。此法空也。疏云。初列生空有四相。次列法空但有兩句。法非法也。蓋譯人略之耳。

何以故。是諸眾生若心取相。則爲著我人

【現代漢語翻譯】現代漢語譯本：見到佛的果報如此深奧。因果的法則既然如此深邃，恐怕末世那些迷惑而根器遲鈍的眾生不能像這樣生起信心。

佛告訴須菩提（Subhuti，佛陀的弟子）：『不要這樣說。如來（Tathagata，佛陀的稱號）滅度后的后五百歲，有持戒修行、修習福德的人，對於這些章句能夠生起信心，並且以此為真實。』佛回答說，末世自有具備福德和智慧的人，聽聞這《般若經》（Prajna Sutra）能夠生起真實的信心。所說的后五百歲，依據《大集經》中的說法，有五個五百歲，現在是最後的一個五百歲時期。持戒是戒律，修福是禪定，生信是智慧。戒、定、慧三學都具備，就能生起真實的信心了。

應當知道這些人不是僅僅在一佛、二佛、三四五佛那裡種下善根，而是在無量千萬佛那裡種下了各種善根，聽聞這些章句，乃至一念之間生起清凈的信心。如果論及真實信心的由來，是從多佛那裡種下善根。聽聞這大乘佛法，就能生起信心。至於一念之間短暫的生起信心，也是從過去在佛那裡種下各種善根而形成的。

須菩提（Subhuti），如來（Tathagata）完全知曉、完全看見這些眾生獲得如此無量的福德。』信心生起一念，諸佛完全知曉。凡是有眾生聽聞這些章句，乃至一念清凈的信心，佛的智慧和佛眼沒有不知道、不見到的。因此得到的福德是無量的。

『為什麼呢？因為這些眾生沒有再執著於我相（Atman-samjna，對自我的執著）、人相（Pudgala-samjna，對人的執著）、眾生相（Sattva-samjna，對眾生的執著）、壽者相（Jiva-samjna，對壽命的執著）。沒有法相（Dharma-samjna，對法的執著），也沒有非法相（Adharma-samjna，對非法的執著）。』這是順著解釋生起信心獲得福德的原因，涵蓋了有情和法兩種空性。《論》中說：『有智慧的人瞭解有情和法兩種無我。』又說：『有情和法各有四種想。』想就是相。說沒有我、人、眾生、壽者四相，這是有情空。說沒有法相也沒有非法相，其他的譯本還有『無相也不是無相』。這是法空。《疏》中說：『開始列舉有情空有四相，其次列舉法空只有兩句，法和非法。』大概是譯者省略了。

『為什麼呢？因為這些眾生如果心中執取于相，就是執著於我、人

【English Translation】 English version: Seeing the Buddha's fruit is profound. Since the law of cause and effect is so deep, I fear that sentient beings in the degenerate age who are deluded and have dull roots will not be able to generate faith in this way.

The Buddha told Subhuti (Subhuti, one of the Buddha's disciples): 'Do not say this. In the five hundred years after the Tathagata (Tathagata, the Buddha's title) passes away, there will be those who uphold the precepts, cultivate blessings, and practice meritorious deeds. They will be able to generate faith in these verses and take them as truth.' The Buddha replied that in the degenerate age, there will naturally be people with blessings and wisdom who, upon hearing this Prajna Sutra (Prajna Sutra), will be able to generate true faith. The so-called later five hundred years, according to the Great Collection Sutra, are five periods of five hundred years, and now is the last of these five hundred-year periods. Upholding the precepts is discipline, cultivating blessings is concentration, and generating faith is wisdom. When discipline, concentration, and wisdom are all present, true faith can be generated.

'It should be known that these people have not only planted good roots with one Buddha, two Buddhas, three, four, or five Buddhas, but have planted various good roots with immeasurable thousands of Buddhas. Upon hearing these verses, they generate pure faith even in a single thought.' If we discuss the origin of true faith, it comes from planting good roots with many Buddhas. Upon hearing this Mahayana Dharma, faith can be generated. As for generating faith briefly in a single thought, it also comes from planting various good roots with the Buddhas in the past.

'Subhuti, the Tathagata knows and sees all these beings who obtain such immeasurable merit.' When faith arises in a single thought, all the Buddhas know it completely. Whenever sentient beings hear these verses, even with a single thought of pure faith, the Buddha's wisdom and the Buddha's eye know and see everything. Therefore, the merit obtained is immeasurable.

'Why is this? Because these beings no longer cling to the self-image (Atman-samjna, attachment to self), the person-image (Pudgala-samjna, attachment to person), the being-image (Sattva-samjna, attachment to beings), or the life-span-image (Jiva-samjna, attachment to lifespan). There is no dharma-image (Dharma-samjna, attachment to dharma), nor is there a non-dharma-image (Adharma-samjna, attachment to non-dharma).' This explains the reason for generating faith and obtaining merit, encompassing the emptiness of both beings and dharmas. The Treatise says: 'Those with wisdom understand that both beings and dharmas are without self.' It also says: 'Beings and dharmas each have four kinds of images.' Images are appearances. Saying there are no self, person, being, or lifespan images is the emptiness of beings. Saying there is no dharma-image or non-dharma-image, other translations also have 'no-image is also not no-image.' This is the emptiness of dharmas. The Commentary says: 'First, the emptiness of beings is listed with four images, then the emptiness of dharmas is listed with only two phrases, dharma and non-dharma.' It is probably that the translator omitted them.

'Why is this? Because if these beings grasp onto images in their minds, they are clinging to self, person

眾生壽者。若取法相。則著我人眾生壽者。何以故。若取非法相。則著我人眾生壽者　此返顯違經非福。言若心取相等。此生執也。若取法相等。此法執也。

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　此結上文而證勸也。不應取法者。空能觀之智也。不應取非法者。空所觀之境也。論云。法有性相尚不應取。何況非法本無性相。又云。善如法尚不取。況不善非法。疏云。今言法者。說五陰空為法。五陰相為非法。即以陰空為藥名法陰。有為病名非法。陰病既除空藥亦遣。非法既謝在法亦亡。與論意正相㳷合。言筏喻者。論云。如欲濟川先應取筏。至彼岸已舍之而去。又智論引筏喻經云。汝等若解我筏喻法。是時善法宜應棄捨。況不善法。斯乃無所得之要術。俾不凝滯於物矣。

三斷無相云何得說疑　此疑從前第一疑中不可以身相得見如來而來

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　向說不可以相見佛。佛非有為。恐有疑雲。何故釋迦樹下得道諸會說法耶。

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。何以故。如來所說法皆不可取不可說。非法非非法。所以

【現代漢語翻譯】現代漢語譯本：眾生和壽者（擁有壽命的人）：如果執著於法的表象，就會執著於我、人、眾生、壽者（四相）。為什麼呢？如果執著于非法的表象，也會執著於我、人、眾生、壽者（四相）。這反過來表明了違背經義的危害，說明如果內心執著于各種表象，就會產生執著。如果執著於法的表象，就會產生法執。

因此，不應該執著於法，也不應該執著于非法。因為這個道理，如來常常說：『你們這些比丘，要知道我說法就像用木筏作比喻一樣，法尚且應該捨棄，何況非法呢？』這是總結上文而加以勸誡。不應該執著於法，指的是能夠觀空的智慧。不應該執著于非法，指的是所觀的空境。《論》中說：『法有自性尚且不應該執著，何況非法本來就沒有自性。』又說：『善法尚且不執著，何況不善的非法。』疏中說：『現在所說的法，是指五陰皆空為法，五陰的表象為非法。』就是用五陰空作為藥，名為法；五陰的有作為病，名為非法。陰的病既然除去了，空的藥也應該捨棄。非法既然消失了，法也就不存在了。』這與《論》的意義完全吻合。說到木筏的比喻，《論》中說：『比如想要渡河，首先應該取用木筏，到達彼岸后就應該捨棄它而去。』《智論》引用木筏的譬喻經文說：『你們如果理解我用木筏作比喻的法，那麼行善的法也應該捨棄，何況是不善的法。』這實在是無所得的要訣，使人不至於凝滯於事物。』

『三斷無相，如何能夠說有疑惑？』這個疑問是從前面第一個疑問『不可以身相得見如來』而來的。

『須菩提（佛陀的弟子名），你認為怎麼樣？如來得到了阿耨多羅三藐三菩提（無上正等正覺）嗎？如來有所說法嗎？』前面說不可以相來見佛，佛不是有為法，恐怕有人疑惑說：『為什麼釋迦（佛陀）在菩提樹下得道，並在各種法會上說法呢？』

須菩提（佛陀的弟子名）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（無上正等正覺），也沒有固定的法是如來可以說的。為什麼呢？如來所說的法都是不可執取、不可言說的，既不是法，也不是非法。』原因在於

【English Translation】 English version: 『Sentient beings and those who possess longevity (those who have a lifespan): If one clings to the appearance of the Dharma, then one clings to the notions of self, person, sentient being, and life-span (the four marks). Why? If one clings to the appearance of non-Dharma, one also clings to the notions of self, person, sentient being, and life-span (the four marks).』 This conversely shows the harm of violating the sutra's meaning, stating that if the mind clings to various appearances, attachment arises. If one clings to the appearance of Dharma, then Dharma-attachment arises.

『Therefore, one should not cling to Dharma, nor should one cling to non-Dharma. Because of this principle, the Tathagata (another name for the Buddha) often said: 'You monks, know that my teaching is like a raft. Even the Dharma should be abandoned, how much more so non-Dharma?' This concludes the previous passage and serves as an exhortation. Not clinging to Dharma refers to the wisdom that can contemplate emptiness. Not clinging to non-Dharma refers to the realm of emptiness that is contemplated. The Treatise says: 'Even if Dharma has inherent nature, one should not cling to it, how much more so non-Dharma, which originally has no inherent nature.' It also says: 'Even good Dharma should not be clung to, how much more so unwholesome non-Dharma.' The Commentary says: 'The Dharma now spoken of refers to the emptiness of the five skandhas (form, feeling, perception, mental formations, and consciousness) as Dharma, and the appearances of the five skandhas as non-Dharma.' That is, using the emptiness of the skandhas as medicine, called Dharma; and the existence of the skandhas as illness, called non-Dharma. Once the illness of the skandhas is removed, the medicine of emptiness should also be discarded. Once non-Dharma disappears, Dharma also ceases to exist.' This completely aligns with the meaning of the Treatise. Speaking of the raft analogy, the Treatise says: 'For example, if one wants to cross a river, one should first take a raft, and after reaching the other shore, one should abandon it and leave.' The Wisdom Treatise quotes the Raft Sutra, saying: 'If you understand my Dharma of the raft analogy, then even wholesome Dharma should be abandoned, how much more so unwholesome Dharma.' This is truly the essential technique of non-attainment, preventing one from becoming fixated on things.

『With the three breaks and no appearance, how can one say there is doubt?』 This doubt comes from the first doubt mentioned earlier, 'One cannot see the Tathagata through physical characteristics.'

『Subhuti (name of a disciple of the Buddha), what do you think? Did the Tathagata attain Anuttara-Samyak-Sambodhi (unsurpassed, complete, perfect enlightenment)? Does the Tathagata teach any Dharma?』 Earlier, it was said that one cannot see the Buddha through appearances, and that the Buddha is not conditioned. There is concern that someone might doubt, saying: 'Why did Shakyamuni (another name for the Buddha) attain enlightenment under the Bodhi tree and teach Dharma at various assemblies?'

Subhuti (name of a disciple of the Buddha) said: 'As I understand the meaning of what the Buddha has said, there is no fixed Dharma that can be called Anuttara-Samyak-Sambodhi (unsurpassed, complete, perfect enlightenment), nor is there any fixed Dharma that the Tathagata can teach. Why? All the Dharma taught by the Tathagata is ungraspable and unspeakable; it is neither Dharma nor non-Dharma.' The reason is that

者何。一切賢聖皆以無為法。而有差別　真如法體離有無相。離言說相。豈可以耳聞心得耶。當知樹下得道諸會說法。但應身耳。其報身法身無得無說。然應即法報說即無說。是故不可以有取。不可以無取也。善現解佛問意。即答以無道可證無法可說。何以故下。又自徴釋。由不可取不可說非法非非法。言非法者。不可以有取。言非非法者。不可以無取。由不可取故不可說。然如來垂應有證有說者。蓋得非有非無之體也。一切賢聖者。三世十方佛菩薩也。以用也。無為乃自證之理真諦也。差別乃化他之用俗諦也。諸佛說法不離二諦。吾佛亦然。

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。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。若復有人。於此經中受持乃至四句偈等為他人說。其福勝彼何以故。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。須菩提。所謂佛法者。即非佛法　此乃較量持說功德。佛問。假如人以大千世界七寶為施。其福多不。善現會意。答云甚多。蓋此福德離福德自性故言多也。佛又言。離性佈施福報雖多。而受持此經為人演說能趣菩提。其福勝彼。言乃至四句偈者。舉少以況多耳。然持經福勝者。蓋諸佛之身

【現代漢語翻譯】現代漢語譯本：這是什麼？一切賢聖都是以『無為法』（無為而自然的法則）而有差別的。『真如法體』（事物本真的狀態）脫離了有和無的表象，也脫離了言語的表達。怎麼可以用耳朵聽，用心去領會呢？應當知道在菩提樹下得道的諸佛集會說法，都只是『應身』（爲了教化而顯現的化身）而已。他們的『報身』（通過修行獲得的果報之身）和『法身』（體現真理的身體）是無所得也無所說的。然而，應身即是法身和報身的顯現，說法即是無說。因此，不可以執著于『有』，也不可以執著于『無』。善現（須菩提的別名）理解佛的問話，所以回答說沒有固定的『道』可以證得，沒有固定的『法』可以宣說。為什麼呢？下面又自己提問並解釋，因為『不可取』也『不可說』，既不是『法』也不是『非法』。說『非法』，就是不可以執著于『有』；說『非非法』，就是不可以執著于『無』。因為不可執著，所以不可說。然而，如來（佛的稱號）示現應化，似乎有證悟有說法，實際上是證得了非有非無的本體。『一切賢聖』，指的是過去、現在、未來三世和十方一切的佛和菩薩。『以用』，指的是作用。『無為』是自己證悟的真理，是真諦。『差別』是教化他人的作用，是俗諦。諸佛說法不離二諦，釋迦牟尼佛也是這樣。

『須菩提（佛陀的弟子，解空第一）。你認為怎麼樣？如果有人用充滿三千大千世界（佛教宇宙觀中的一個單位）的七寶（七種珍貴的寶物）來佈施，這個人所得的福德多不多？』須菩提回答說：『非常多，世尊（對佛的尊稱）。』為什麼呢？因為這些福德的本質不是福德的自性，所以如來說福德多。如果有人，在這部經中接受、奉持，乃至為他人解說四句偈（佛經中的簡短詩句）等，他的福德勝過前者。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法』（無上正等正覺的智慧），都從此經中產生。須菩提，所謂的『佛法』，就不是固定的『佛法』。』這是在比較受持和解說佛經的功德。佛問，假如有人用大千世界的七寶來佈施，他的福德多不多？善現領會佛意，回答說非常多。因為這種福德脫離了福德的自性，所以說是多。佛又說，脫離自性的佈施，福報雖然多，但是受持這部經，為人演說，能夠趨向菩提（覺悟），他的福德勝過前者。說到『乃至四句偈』，是用少的來比況多的。然而，持經的福德勝過佈施，是因為諸佛之身

【English Translation】 English version: What is this? All the sages and saints are differentiated by the 'Wuwei Dharma' (the law of non-action and naturalness). The 'Tathata Dharma Body' (the true state of things) is free from the appearance of existence and non-existence, and is free from the expression of words. How can it be heard with the ears and understood with the mind? It should be known that the assemblies of Buddhas who attained enlightenment under the Bodhi tree and preached the Dharma are only 'Nirmanakaya' (manifestation bodies for teaching). Their 'Sambhogakaya' (reward body obtained through practice) and 'Dharmakaya' (body embodying the truth) are neither attainable nor speakable. However, the Nirmanakaya is the manifestation of the Dharmakaya and Sambhogakaya, and preaching is non-preaching. Therefore, one should not be attached to 'existence' nor to 'non-existence'. Subhuti (another name for Sudhirti) understood the Buddha's question, so he answered that there is no fixed 'path' to be attained, and no fixed 'Dharma' to be preached. Why? He then asks and explains himself, because it is 'unattainable' and 'unspeakable', neither 'Dharma' nor 'non-Dharma'. Saying 'non-Dharma' means one should not be attached to 'existence'; saying 'non-non-Dharma' means one should not be attached to 'non-existence'. Because it is unattainable, it is unspeakable. However, the Tathagata (title of the Buddha) manifests and transforms, seemingly having enlightenment and preaching, but in reality, he has attained the essence of neither existence nor non-existence. 'All sages and saints' refers to all Buddhas and Bodhisattvas of the past, present, and future three worlds and all directions. 'With use' refers to function. 'Wuwei' is the truth of self-realization, the ultimate truth. 'Differentiation' is the function of teaching others, the conventional truth. The Buddhas' preaching does not deviate from the two truths, and so does Shakyamuni Buddha.

'Subhuti (Buddha's disciple, foremost in understanding emptiness), what do you think? If someone were to fill the three thousand great thousand worlds (a unit in Buddhist cosmology) with the seven treasures (seven precious jewels) for almsgiving, would the merit obtained by this person be much?' Subhuti replied, 'Very much, World Honored One (a respectful title for the Buddha).' Why? Because the essence of these merits is not the self-nature of merit, therefore the Tathagata says the merit is much. If someone were to receive, uphold, and even explain four-line verses (short verses in Buddhist scriptures) etc. from this sutra to others, their merit would surpass the former. Why? Subhuti, all Buddhas and the 'Anuttara-Samyak-Sambodhi Dharma' (unsurpassed perfect enlightenment) of all Buddhas arise from this sutra. Subhuti, the so-called 'Buddha-Dharma' is not a fixed 'Buddha-Dharma'.' This is comparing the merits of upholding and explaining the sutra. The Buddha asked, if someone were to give alms with the seven treasures of the great thousand worlds, would their merit be much? Sudhirti understood the Buddha's intention and replied that it would be very much. Because this merit is detached from the self-nature of merit, it is said to be much. The Buddha further said that although the merit of giving alms detached from self-nature is much, upholding this sutra and explaining it to others can lead to Bodhi (enlightenment), and their merit surpasses the former. Speaking of 'even four-line verses' is using the small to compare to the large. However, the merit of upholding the sutra surpasses that of giving alms because the bodies of all Buddhas

及所證之法。無不從是般若而生。般若稱為佛母者。良有以也。然猶恐其於此取著。故復告云。所謂佛法者。即非佛法。

四斷聲聞得果是取疑　此疑從上無為法不可取說而來

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　梵語須陀洹。華言入流。此聲聞所證初果也。已斷見惑離四趣生。預入聖人之流。故云入流。言無所入者。是不著于所入之流。又不著於六塵境界。故言不入也。

須菩提。于意云何。斯陀含能作是念。我得斯陀含果不。須菩提言。不也世尊。何以故。斯陀含名一往來。而實無往來。是名斯陀含　梵語斯陀含。華言一來。此聲聞第二果也。蓋欲界有九品思惑。前六品已斷。后三品未斷更須欲界一度受生。故云一來。言實無往來者。謂不著于往來之相也。

須菩提。于意云何。阿那含能作是念。我得阿那含果不。須菩提言。不也世尊。何以故。阿那含名為不來。而實無不來。是故名阿那含　梵語阿那含。華言不來。此聲聞第三果也。斷欲界思惑盡。不來欲界受生。故曰不來。言實無不來者。謂不著于不來之相也。

須菩提。于意云何。阿羅漢能作是念。我得阿羅漢

【現代漢語翻譯】現代漢語譯本：以及所證悟的佛法，無不是從這般若（Prajna，智慧）而生。般若被稱為佛母，確實是有道理的。然而，仍然擔心他們執著於此，所以又告訴他們說：所謂的佛法，就不是佛法。

四果聲聞如果認為自己得到了果位，就是產生了執著和疑惑。這種疑惑是從上面所說的無為法不可執取的道理引申出來的。

須菩提（Subhuti），你認為怎麼樣？須陀洹（Srotapanna，入流果）會這樣想嗎：『我得到了須陀洹果』？須菩提回答說：『不會的，世尊。』為什麼呢？須陀洹名為入流，卻沒有進入任何東西。不入色、聲、香、味、觸、法，這叫做須陀洹。』梵語須陀洹，漢譯為入流。這是聲聞所證的初果。已經斷除了見惑，脫離了四惡道的輪迴，預先進入了聖人的行列，所以叫做入流。說沒有進入任何東西，是不執著于所進入的聖人之流，也不執著於六塵的境界，所以說不入。

須菩提，你認為怎麼樣？斯陀含（Sakrdagamin，一來果）會這樣想嗎：『我得到了斯陀含果』？須菩提回答說：『不會的，世尊。』為什麼呢？斯陀含名為一往來，而實際上沒有往來。這叫做斯陀含。』梵語斯陀含，漢譯為一來。這是聲聞所證的第二果。因為欲界有九品思惑，前六品已經斷除，后三品沒有斷除，還需要在欲界再一次受生，所以叫做一來。說實際上沒有往來，是指不執著于往來的表相。

須菩提，你認為怎麼樣？阿那含（Anagamin，不來果）會這樣想嗎：『我得到了阿那含果』？須菩提回答說：『不會的，世尊。』為什麼呢？阿那含名為不來，而實際上沒有不來。所以叫做阿那含。』梵語阿那含，漢譯為不來。這是聲聞所證的第三果。斷除了欲界的全部思惑，不再來欲界受生，所以叫做不來。說實際上沒有不來，是指不執著于不來的表相。

須菩提，你認為怎麼樣？阿羅漢（Arhat，無學果）會這樣想嗎：『我得到了阿羅漢

【English Translation】 English version: And the Dharma that is realized, all arise from this Prajna (wisdom). Prajna is called the mother of all Buddhas, and there is good reason for this. However, there is still concern that they will become attached to it, so it is further said: 'What is called the Buddha-dharma is not the Buddha-dharma.'

The four Sravakas who attain the fruit, if they think they have attained the fruit, they are creating attachment and doubt. This doubt comes from the above-mentioned principle that the unconditioned Dharma cannot be grasped.

Subhuti, what do you think? Would a Srotapanna (stream-enterer) think, 'I have attained the fruit of Srotapanna?' Subhuti said, 'No, World Honored One.' Why? Srotapanna is called 'entering the stream,' but there is nothing entered. Not entering form, sound, smell, taste, touch, or dharma, this is called Srotapanna.' The Sanskrit word Srotapanna is translated as 'entering the stream.' This is the first fruit attained by the Sravakas. Having cut off the delusions of views and escaped the cycle of the four evil destinies, they have entered the stream of the sages, hence the name 'entering the stream.' To say that there is nothing entered means that they are not attached to the stream they have entered, nor are they attached to the realms of the six sense objects, hence the saying 'not entering.'

Subhuti, what do you think? Would a Sakrdagamin (once-returner) think, 'I have attained the fruit of Sakrdagamin?' Subhuti said, 'No, World Honored One.' Why? Sakrdagamin is called 'once-returning,' but in reality, there is no returning. This is called Sakrdagamin.' The Sanskrit word Sakrdagamin is translated as 'once-returner.' This is the second fruit attained by the Sravakas. Because there are nine grades of delusions of thought in the desire realm, the first six grades have been cut off, but the last three grades have not been cut off, so they still need to be reborn once in the desire realm, hence the name 'once-returner.' To say that in reality there is no returning means that they are not attached to the appearance of returning.

Subhuti, what do you think? Would an Anagamin (non-returner) think, 'I have attained the fruit of Anagamin?' Subhuti said, 'No, World Honored One.' Why? Anagamin is called 'non-returning,' but in reality, there is no non-returning. Therefore, it is called Anagamin.' The Sanskrit word Anagamin is translated as 'non-returner.' This is the third fruit attained by the Sravakas. Having cut off all the delusions of thought in the desire realm, they will not be reborn in the desire realm, hence the name 'non-returner.' To say that in reality there is no non-returning means that they are not attached to the appearance of non-returning.

Subhuti, what do you think? Would an Arhat (worthy one) think, 'I have attained the Arhat

道不。須菩提言。不也世尊。何以故。實無有法名阿羅漢。世尊。若阿羅漢作是念我得阿羅漢道。即爲著我人眾生壽者　梵語阿羅漢。華言無學。此聲聞第四果也。此位斷三界煩惱俱盡。究竟真理無法可學。故名無學。言實無有法名阿羅漢者。謂無無學所證之相也。若言有證即著四相也。此一段名四果離著。論云。向說無佛果可成無佛法可說。云何四果各取所證而說。恐起此疑。故佛約此而問。善現皆答以離著。深會佛之意也。

世尊。佛說我得無諍三昧人中最為第一。是第一離欲阿羅漢。我不作是念。我是離欲阿羅漢。世尊。我若作是念我得阿羅漢道。世尊則不說須菩提是樂阿蘭那行者。以須菩提實無所行。是名須菩提是樂阿蘭那行　此乃善現引自己所證離著。令人生信也。然善現所證之果不過無學。而世尊特稱其為第一者。以無諍故也。梵語阿蘭那。華言無諍。無諍者。謂離二障。一者惑障。二者智障。離惑則不著有相。離智則不著無相。故無諍也。無所所行者。謂不著于所行之行也。

五斷釋迦然燈取說疑　此疑亦從第三疑中不可取不可說而來

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　此斷釋迦然燈授受之疑。謂善現迷己所證

【現代漢語翻譯】現代漢語譯本：『道』嗎？須菩提回答：『不，世尊。』為什麼呢？實際上沒有一種法叫做阿羅漢（Arhat，梵語，意為無學，是聲聞乘的第四果位。達到此果位，斷盡三界煩惱，究竟真理，再沒有可學的，所以稱為無學）。世尊，如果阿羅漢這樣想：『我得到了阿羅漢道』，那就執著於我相、人相、眾生相、壽者相了。所謂實際上沒有一種法叫做阿羅漢，是指沒有阿羅漢所證得的相狀。如果說有證得，那就執著於四相了。這一段叫做四果離著。論中說：『前面說沒有佛果可以成就，沒有佛法可以宣說，為什麼四果各自取其所證而說呢？』恐怕有人產生這種疑問，所以佛就此發問，須菩提都用離著來回答，深刻地領會了佛的用意。

世尊，佛說我得到無諍三昧（Samadhi，意為正定）在人群中最為第一，是第一離欲阿羅漢。我不作這樣的念頭：『我是離欲阿羅漢』。世尊，我如果作這樣的念頭：『我得到了阿羅漢道』，世尊就不會說須菩提是樂於阿蘭那（Aranya，梵語，意為無諍）行的人了。因為須菩提實際上沒有什麼行為，這才叫做須菩提是樂於阿蘭那行的人。』這乃是須菩提引用自己所證悟的離著，使人生起信心。然而須菩提所證的果位不過是無學，而世尊特別稱讚他為第一，是因為他達到了無諍的境界。所謂無諍，是指遠離兩種障礙：一是惑障，二是智障。遠離惑障，就不執著于有相；遠離智障，就不執著于無相，所以達到無諍的境界。所謂沒有什麼行為，是指不執著于所修之行。

五、斷釋迦然燈取說之疑：這個疑問也是從第三個疑問『不可取，不可說』而來的。

佛告訴須菩提：『你的意思怎麼樣？如來過去在然燈佛（Dipankara Buddha）那裡，對於法有所得嗎？』須菩提回答：『不，世尊。如來在然燈佛那裡，對於法實際上沒有什麼可得的。』這是爲了斷除釋迦牟尼佛接受然燈佛授記的疑問，意思是須菩提迷惑于自己所證悟的境界。

【English Translation】 English version: 'The Dharma?' Subhuti replied, 'No, World Honored One.' Why? In reality, there is no Dharma called Arhat (Sanskrit, meaning 'Worthy One' or 'No More Learning,' the fourth and final stage of the Hearer Vehicle. Having reached this stage, all afflictions of the Three Realms are extinguished, the ultimate truth is realized, and there is nothing more to learn, hence the name 'No More Learning'). World Honored One, if an Arhat were to think, 'I have attained the Arhat Path,' that would be attachment to the notion of self, person, sentient being, and life span. The statement that there is actually no Dharma called Arhat means that there is no characteristic of what an Arhat has attained. If one claims to have attained something, that is attachment to the four characteristics. This section is called 'The Four Fruits Free from Attachment.' The treatise says, 'Earlier it was said that there is no Buddha Fruit to be attained and no Buddha Dharma to be spoken. Why do the four fruits each take what they have attained and speak of it?' Fearing that this doubt might arise, the Buddha asks about it, and Subhuti answers with detachment, deeply understanding the Buddha's intention.

World Honored One, the Buddha said that I have attained the Samadhi (Sanskrit, meaning 'concentration') of Non-Contention and am the foremost among people, the foremost Arhat free from desire. I do not have the thought, 'I am an Arhat free from desire.' World Honored One, if I were to have the thought, 'I have attained the Arhat Path,' the World Honored One would not say that Subhuti is one who delights in Aranya (Sanskrit, meaning 'quiet place' or 'non-contention') practice. Because Subhuti actually has no practice, that is why he is called one who delights in Aranya practice.' This is Subhuti citing his own realization of detachment to inspire faith. However, the fruit that Subhuti has attained is only that of No More Learning, and the World Honored One specifically praises him as the foremost because he has attained the state of Non-Contention. Non-Contention means being free from two obstacles: first, the obstacle of delusion; second, the obstacle of intellectual knowledge. Being free from the obstacle of delusion means not being attached to the characteristic of existence; being free from the obstacle of intellectual knowledge means not being attached to the characteristic of non-existence. Therefore, one attains the state of Non-Contention. Having no practice means not being attached to the practice that is being cultivated.

Severing the Doubt of Shakyamuni Receiving Prediction from Dipankara Buddha: This doubt also arises from the third doubt, 'Cannot be grasped, cannot be spoken.'

The Buddha told Subhuti, 'What do you think? Did the Tathagata obtain anything from the Dharma when he was with Dipankara Buddha in the past?' Subhuti replied, 'No, World Honored One. The Tathagata actually obtained nothing from the Dharma when he was with Dipankara Buddha.' This is to dispel the doubt about Shakyamuni Buddha receiving the prediction from Dipankara Buddha, meaning that Subhuti is confused about the state he has realized.

離著固已得矣。而如來又恐善現疑佛昔受然燈之記於法實有所得。故興此問。善現答以實無所得。是無疑矣。然燈者。大論云。然燈生時身光如燈。以至成佛亦名然燈。

六斷嚴土違于不取疑　此疑亦從第三疑中不可取而來

須菩提。于意云何。菩薩莊嚴佛土不。不也世尊。何以故。莊嚴佛土者。即非莊嚴。是名莊嚴。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　問意以菩薩修六度萬行。莊嚴凈土現身說法。是有所取云何不取。答意以菩薩雖修行嚴土。行乃無作。土亦非嚴。非嚴而嚴。故曰即非莊嚴是名莊嚴。既而如來又告善現云爲菩薩者應如是生清凈心。乃非取而取。如維摩經云。隨其心凈則佛土凈。斯之謂也。若於六塵生著不名清凈。故又云。應無所住而生其心。

七斷受得報身有取疑　此疑亦從第三疑中不可取而來

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　須彌山者。梵語須彌盧。華言妙高。此山四寶所成。高出眾山之上。故稱山王。佛之報身遠離諸漏。名之為非。尊崇奇特名之為大。佛之問意。以聖人之法既無為無取。所得報身豈非有取。恐有此疑。故

【現代漢語翻譯】現代漢語譯本

已經遠離了執著。然而，如來又擔心善現（Subhuti，須菩提）懷疑佛陀過去接受燃燈佛（Dipankara，然燈）授記時，在法上實際上有所得，所以發起這個提問。善現回答說實際上沒有所得，這是毫無疑問的。燃燈佛，根據《大智度論》記載，燃燈佛出生時，身體的光芒如同燈一樣，乃至成佛也名為燃燈佛。六、斷除嚴飾佛土的執著，消除與『不取』相違背的疑惑——這個疑惑也是從第三個『不可取』的疑惑中引申出來的。『須菩提，你認為如何？菩薩莊嚴佛土嗎？』『不，世尊。』『為什麼呢？莊嚴佛土，即非莊嚴，是名莊嚴。』所以，須菩提，諸位菩薩摩訶薩應該這樣生起清凈心，不應該執著於色而生心，不應該執著于聲香味觸法而生心，應該無所住而生其心。』提問的用意在於，菩薩修習六度萬行，莊嚴凈土，現身說法，這是有所執著的，怎麼能說『不取』呢？回答的用意在於，菩薩雖然修行莊嚴佛土，但其行為是無為的，佛土也並非刻意莊嚴，不是刻意莊嚴才是真正的莊嚴，所以說『即非莊嚴，是名莊嚴』。接著，如來又告訴善現說，作為菩薩的人應該這樣生起清凈心，乃是『非取而取』。如同《維摩經》所說：『隨其心凈則佛土凈』，說的就是這個道理。如果對於六塵產生執著，就不能稱為清凈，所以又說：『應無所住而生其心』。七、斷除獲得報身（Sambhogakaya，受得報身）的執著，消除『有取』的疑惑——這個疑惑也是從第三個『不可取』的疑惑中引申出來的。『須菩提，譬如有一個人，身體如同須彌山王（Mount Sumeru，須彌山王），你認為如何？這個身體大不大？』須菩提說：『非常大，世尊。』『為什麼呢？佛說非身，是名大身。』須彌山，梵語是須彌盧（Sumeru），漢語翻譯為妙高。這座山由四寶構成，高出所有山峰之上，所以稱為山王。佛的報身遠離一切煩惱，所以稱為『非』，尊貴殊勝所以稱為『大』。佛提問的用意在於，聖人的法既然是無為無取的，那麼所獲得的報身難道不是有所執著嗎？恐怕有這樣的疑惑，所以才這樣提問。

【English Translation】 English version

Detachment has already been attained. However, the Tathagata (如來) was still concerned that Subhuti (善現) might doubt that the Buddha had actually gained something in Dharma when he received the prediction from Dipankara Buddha (然燈佛) in the past. Therefore, he raised this question. Subhuti answered that he had actually gained nothing, which is beyond doubt. Dipankara, according to the Mahaprajnaparamita-sastra (大智度論), when Dipankara was born, his body's light was like a lamp, and even when he became a Buddha, he was named Dipankara. 6. Severing the attachment to adorning the Buddha-land, eliminating the doubt of contradicting 'non-grasping' - This doubt also comes from the third doubt of 'unobtainable'. 'Subhuti, what do you think? Do Bodhisattvas adorn Buddha-lands?' 'No, World Honored One.' 'Why is that? Adorning Buddha-lands is, in fact, not adorning; it is called adorning.' Therefore, Subhuti, all Bodhisattva-Mahasattvas should generate a pure mind in this way, not dwelling on form to generate a mind, not dwelling on sound, smell, taste, touch, or dharma to generate a mind, but generating a mind without dwelling anywhere.' The intention of the question is that Bodhisattvas cultivate the Six Perfections and myriad practices, adorn pure lands, and manifest themselves to teach the Dharma. This is grasping, so how can it be said to be 'non-grasping'? The intention of the answer is that although Bodhisattvas cultivate and adorn Buddha-lands, their actions are non-active, and the Buddha-land is not deliberately adorned. Not deliberately adorning is true adorning, so it is said 'it is, in fact, not adorning; it is called adorning.' Then, the Tathagata told Subhuti that those who are Bodhisattvas should generate a pure mind in this way, which is 'grasping without grasping.' As the Vimalakirti Sutra says, 'As the mind is pure, so the Buddha-land is pure.' This is what it means. If one becomes attached to the six sense objects, it cannot be called pure, so it is also said, 'One should generate a mind without dwelling anywhere.' 7. Severing the attachment to receiving the Sambhogakaya (報身), eliminating the doubt of 'having grasping' - This doubt also comes from the third doubt of 'unobtainable'. 'Subhuti, suppose there was a person whose body was like Mount Sumeru (須彌山王), what do you think? Is this body large?' Subhuti said, 'Very large, World Honored One.' 'Why is that? The Buddha said it is a non-body; it is called a large body.' Mount Sumeru, in Sanskrit is Sumeru (須彌盧), translated into Chinese as Miaogao (妙高). This mountain is made of four treasures and rises above all other mountains, so it is called the King of Mountains. The Sambhogakaya of the Buddha is far from all defilements, so it is called 'non,' and it is revered and unique, so it is called 'large.' The intention of the Buddha's question is that since the Dharma of the sages is non-active and non-grasping, is the Sambhogakaya obtained not something grasped? Fearing this doubt, he asked this question.

設喻為問。而善現即知須彌自無分別我是山王故得為大。報身離著亦復如是。故曰佛說非身是名大身。

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。須菩提。我今實言告汝。若有善男子善女人。以七寶滿爾所恒河沙數三千大千世界以用佈施。得福多不。須菩提言。甚多世尊。佛告須菩提。若善男子善女人於此經中乃至受持四句偈等為他人說。而此福德勝前福德　恒河天竺之河。週四十里。佛多近此說法。故取為喻。前說一大千世界七寶佈施。以喻持說福勝。今以無量大千世界七寶佈施。不如持說此經四句其福轉勝於彼。此則增勝而論。格量持說之功。

複次須菩提。隨說是經乃至四句偈等。當知此處一切世間天人阿修羅。皆應供養如佛塔廟。何況有人盡能受持讀誦。須菩提當知是人成就最上第一希有之法。若是經典所在之處。則為有佛若尊重弟子　藏佛舍利之處謂之塔。奉佛形像之處謂之廟。隨說此經四句偈處。天人固當敬之如佛塔廟。況能具足持誦者耶。成就最上第一希有之法者。成無上佛果菩提也。若是經典等者。經典所在即佛之所在。持說之人即佛弟子。可不崇敬乎哉。

爾時須菩提白佛言。世尊。當

【現代漢語翻譯】現代漢語譯本：用比喻來發問。而善現（Subhuti，須菩提的另一個名字，意為『善於顯現』）立刻明白須彌山（Sumeru，佛教宇宙觀中的中心山）本身並沒有『我是山王』這樣的分別念，所以才能成為大山。報身（Sambhogakaya，佛的三身之一，為受用身）的離著也是如此。所以說，佛說『非身』才是名為『大身』。

『須菩提，如果恒河（Ganges）中有如沙子一樣多的數量，而每一粒沙子又代表一條恒河，你認為如何？這些恒河的沙子多不多？』須菩提回答說：『非常多，世尊。僅僅是恒河的數量就多得數不清，更何況是其中的沙子呢。』須菩提，我現在實話告訴你，如果有善男子、善女人，用七寶（seven treasures）裝滿像恒河沙子一樣多的三千大千世界（three thousand great thousand worlds）來進行佈施，得到的福報多不多？』須菩提回答說：『非常多，世尊。』佛告訴須菩提：『如果善男子、善女人在這部經中，乃至僅僅受持四句偈（four-line verse），併爲他人解說，那麼這種福德勝過之前的福德。』恒河是天竺（India）的一條河流，周長四十里。佛經常在這裡說法，所以用它來做比喻。前面說用一個大千世界的七寶佈施，來比喻受持和解說的福德殊勝。現在用無量大千世界的七寶佈施，也不如受持和解說這部經中的四句偈，其福德更加殊勝。這是用增勝的方式來論述，衡量受持和解說的功德。

『再次，須菩提，無論在什麼地方解說這部經，乃至僅僅是四句偈等，應當知道這個地方，一切世間的天（devas）、人（humans）、阿修羅（asuras），都應當像供養佛塔（Buddha-stupa）和佛寺（temple）一樣來供養。更何況有人能夠完全受持讀誦呢。須菩提，應當知道這個人成就了最上、第一、稀有的法（dharma）。凡是經典所在的地方，就如同有佛存在，如同有值得尊重的弟子。』藏佛舍利的地方叫做塔，供奉佛像的地方叫做廟。無論在什麼地方解說這部經的四句偈，天人和阿修羅都應當像敬佛塔和佛寺一樣尊敬它。更何況是能夠完全受持讀誦的人呢？成就最上、第一、稀有的法，就是成就無上佛果菩提（Anuttara-Samyak-Sambodhi，無上正等正覺）。凡是經典等所在的地方，就是佛所在的地方。受持和解說經典的人就是佛的弟子，難道不應該崇敬嗎？

這時，須菩提對佛說：『世尊，當

【English Translation】 English version: Using a metaphor to ask. And Subhuti (Subhuti, meaning 'good manifestation') immediately understood that Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) itself has no discriminating thought of 'I am the king of mountains,' therefore it can be great. The detachment of the Sambhogakaya (Sambhogakaya, one of the three bodies of the Buddha, the enjoyment body) is also like this. Therefore, it is said that the Buddha said 'non-body' is called 'great body'.

'Subhuti, if there are as many sands in the Ganges (Ganges) River, and each sand represents a Ganges River, what do you think? Are these Ganges sands many or not?' Subhuti replied: 'Very many, World Honored One. The number of Ganges Rivers alone is countless, let alone the sand in them.' Subhuti, I now tell you the truth, if there are good men and good women who use the seven treasures (seven treasures) to fill as many three thousand great thousand worlds (three thousand great thousand worlds) as there are sands in the Ganges for almsgiving, will they gain much merit?' Subhuti replied: 'Very much, World Honored One.' The Buddha told Subhuti: 'If good men and good women in this sutra, even if they only receive and uphold a four-line verse (four-line verse), and explain it to others, then this merit surpasses the previous merit.' The Ganges is a river in India, forty miles in circumference. The Buddha often preached here, so it is used as a metaphor. The previous statement of using the seven treasures of a great thousand world for almsgiving is used to illustrate the superiority of the merit of receiving and explaining. Now, using the seven treasures of countless great thousand worlds for almsgiving is not as good as receiving and explaining the four-line verse in this sutra, and its merit is even more superior. This is to discuss in an increasing way, measuring the merit of receiving and explaining.

'Again, Subhuti, wherever this sutra is explained, even if it is only a four-line verse, it should be known that in this place, all the devas (devas), humans (humans), and asuras (asuras) in the world should make offerings like offering to a Buddha-stupa (Buddha-stupa) and a temple (temple). How much more so if someone can fully receive, uphold, read, and recite it. Subhuti, it should be known that this person has achieved the supreme, first, and rare dharma (dharma). Wherever the sutra is, it is as if the Buddha is present, as if there is a respected disciple.' The place where the Buddha's relics are stored is called a stupa, and the place where the Buddha's image is enshrined is called a temple. Wherever the four-line verse of this sutra is explained, the devas and asuras should respect it as they respect the Buddha's stupa and temple. How much more so for those who can fully receive, uphold, read, and recite it? Achieving the supreme, first, and rare dharma is to achieve Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi, unsurpassed perfect enlightenment). Wherever the sutra is, that is where the Buddha is. The person who receives, upholds, and explains the sutra is the Buddha's disciple, shouldn't they be respected?

At that time, Subhuti said to the Buddha: 'World Honored One, when

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。即非般若波羅蜜。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　善現既聞持經成就希有之法。故問此經何名云何受持。佛答此經名金剛般若。能斷一切疑執故。當奉持也。斷執雖用般若之智。然法性本空不可取著。故云即非般若波羅蜜也。如來又慮善現未達般若性空謂有言說。故又誥云。如來有所說法不。而善現了知說即無說。乃答云如來無所說也。

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　此即文意由前施寶得福而來。前以無量大千世界七寶佈施。得福雖多然非離性。則是貪等煩惱染因。有為福報故。此遂以世界微塵為喻。塵界乃無情之物不生貪等。煩惱染因是則有為。福報不及塵界之無情。況持說此經。是遠離煩惱之因。能取菩提而不勝耶。非微塵非世界者。非煩惱染因微塵世界也。是名微塵。是名世界者。乃是無記微塵世界也。無記猶無情。謂不起善惡也。

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

【現代漢語翻譯】現代漢語譯本：『這部經叫什麼名字？』『我們應當如何奉行和受持？』佛告訴須菩提：『這部經的名字叫做《金剛般若波羅蜜》（Diamond Perfection of Wisdom）。你應該用這個名字來奉行和受持。』為什麼呢？須菩提，佛所說的般若波羅蜜，實際上不是般若波羅蜜（Perfection of Wisdom）。須菩提，你認為如何？如來（Tathagata）有所說法嗎？』須菩提回答佛說：『世尊，如來沒有說法。』善現（Subhuti）聽聞受持此經能成就稀有之法，所以問這部經叫什麼名字，以及如何受持。佛回答這部經名為《金剛般若》，能斷除一切疑惑和執著，所以應當奉行和受持。雖然斷除執著要用般若的智慧，然而法性（Dharma-nature）本來是空性的，不可執著，所以說實際上不是般若波羅蜜。如來又考慮到善現可能沒有領悟般若性空的道理，認為有所言說，所以又告訴他：『如來有所說法嗎？』而善現已經了知說即無說，於是回答說如來沒有說法。

『須菩提，你認為如何？三千大千世界（three-thousand-great-thousand world system）中所有的微塵，算多嗎？』須菩提回答說：『非常多，世尊。』須菩提，諸多的微塵，如來說不是微塵，只是名為微塵。如來說世界不是世界，只是名為世界。』這段經文的意義是由前面用寶物佈施而得福德而來。前面用無量大千世界的七寶佈施，所得的福德雖然多，但並沒有離開自性，因此是貪婪等煩惱的染污之因，是有為的福報。所以這裡用世界微塵來作比喻。微塵和世界是無情之物，不會產生貪婪等煩惱的染污之因，因此是有為的福報，比不上微塵和世界的無情。更何況是受持和宣說這部經，是遠離煩惱之因，能夠證得菩提，難道不更勝一籌嗎？『非微塵非世界』，不是指煩惱染污之因的微塵和世界。『是名微塵，是名世界』，是指無記的微塵和世界。無記就像無情，是指不產生善惡。

『須菩提，你認為如何？可以用三十二相（thirty-two marks of a great man）來見如來嗎？』『不，世尊。不可以用三十二相來得到如來。』

【English Translation】 English version: 『What is the name of this sutra? How should we uphold it?』 The Buddha told Subhuti, 『This sutra is named the Diamond Perfection of Wisdom (Vajra Prajna Paramita). You should uphold it by this name.』 Why? Subhuti, what the Buddha speaks of as the Perfection of Wisdom is, in reality, not the Perfection of Wisdom. Subhuti, what do you think? Does the Tathagata (Thus Come One) have any Dharma to speak?』 Subhuti said to the Buddha, 『World Honored One, the Tathagata has nothing to speak.』 Subhuti, having heard that upholding this sutra can accomplish rare and wonderful Dharma, asked what the name of this sutra was and how to uphold it. The Buddha answered that this sutra is named the Diamond Sutra, which can cut off all doubts and attachments, so it should be upheld. Although cutting off attachments requires the wisdom of Prajna, the Dharma-nature (Dharma-nature) is originally empty and cannot be clung to, so it is said that it is, in reality, not the Perfection of Wisdom. The Tathagata, also considering that Subhuti might not have understood the emptiness of Prajna and thought there was something to be said, further told him, 『Does the Tathagata have any Dharma to speak?』 But Subhuti already knew that speaking is the same as not speaking, so he answered that the Tathagata has nothing to speak.

『Subhuti, what do you think? Are the motes of dust in a three-thousand-great-thousand world system (three-thousand-great-thousand world system) numerous?』 Subhuti said, 『Very numerous, World Honored One.』『Subhuti, these motes of dust, as spoken of by the Tathagata, are not motes of dust; they are merely called motes of dust. The world, as spoken of by the Tathagata, is not the world; it is merely called the world.』 The meaning of this passage comes from the merit gained from giving treasures in the previous passage. In the previous passage, giving the seven treasures of countless three-thousand-great-thousand world systems, although the merit gained was great, it did not leave the self-nature, so it is a cause of defilement by afflictions such as greed, and is conditioned merit. Therefore, here the motes of dust and the world are used as a metaphor. Motes of dust and the world are inanimate objects and do not give rise to causes of defilement by afflictions such as greed, so it is conditioned merit, which is not as good as the inanimate nature of motes of dust and the world. How much more so is upholding and speaking this sutra, which is the cause of being far away from afflictions and can attain Bodhi, is it not even better? 『Not motes of dust, not the world』 does not refer to the motes of dust and the world that are the cause of defilement by afflictions. 『They are called motes of dust, they are called the world』 refers to the neutral motes of dust and the world. Neutral is like inanimate, meaning not giving rise to good or evil.

『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 attained by the thirty-two marks.』

見如來。何以故。如來說三十二相即是非相。是名三十二相　三十二相者。應身相也。非相者。法身相也。是名三十二相者。應既即法法全是應。不妨說三十二相也。言施寶之福。縱能成佛身相。但是應身。不及持說功德能成法身也。

須菩提。若有善男子善女人。以恒河沙等身命佈施。若復有人。於此經中乃至受持四句偈等為他人說。其福甚多　七寶佈施外財也。身命佈施內財也。身施者。如尸毗王代鴿是也。命施者。如薩埵飼虎是也。以輕重較之。則外財輕而易。內財重而難。然此二施皆有為有漏因果。總不如持說四句能取菩提之妙果也。

爾時須菩提聞說是經深解義趣。涕淚悲泣而白佛言。希有世尊。佛說如是甚深經典。我從昔來所得慧眼。未曾得聞如是之經。世尊若復有人得聞是經。信心清凈則生實相。當知是人成就第一希有功德。世尊。是實相者。則是非相。是故如來說名實相。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。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　善現知捨身命所感之福。不如持說之勝。得聞此法。感佛恩深遂悲泣流涕。

【現代漢語翻譯】現代漢語譯本：見到如來。為什麼呢？如來說的三十二相（如來為救度眾生而顯現的身體所具有的三十二種殊勝的相狀）即是非相（不是永恒不變的相），所以才叫做三十二相。所謂三十二相，是應身相（為適應不同眾生而示現的化身）。所謂非相，是法身相（佛的真身，超越一切形相）。之所以稱作三十二相，是因為應身即是法身的顯現，法身完全體現在應身之中，所以不妨說三十二相。也就是說，佈施珍寶的福報，縱然能夠成就佛的應身相，但終究是應身，比不上受持和宣說此經的功德，因為後者能夠成就法身。

須菩提（佛陀的弟子），如果有善男子、善女人，以像恒河沙（恒河中的沙子）一樣多的身命來佈施，如果有人，對於這部經，乃至受持其中的四句偈（佛經中的四句精要），並且為他人解說，他的福德就非常多。七寶佈施是外財佈施，身命佈施是內財佈施。身佈施，比如尸毗王（古代國王，為救鴿子而割肉喂鷹）的例子。命佈施，比如薩埵（王子，捨身喂虎）的例子。從輕重來比較，外財佈施輕而易，內財佈施重而難。然而這兩種佈施都是有為有漏的因果，總不如受持和宣說四句偈，能夠取得菩提（覺悟）的妙果。

這時，須菩提聽聞這部經，深刻理解其中的義理和趣味，悲傷地流著眼淚，對佛說：『希有啊，世尊（對佛的尊稱）！佛說如此甚深的經典，我從過去以來所得到的智慧之眼，從未曾聽聞過這樣的經典。世尊，如果有人能夠聽聞這部經，信心清凈，就能生出實相（事物的真實面貌）。應當知道這個人成就了第一希有的功德。世尊，這實相，就是非相，所以如來說名為實相。世尊，我現在能夠聽聞這樣的經典，相信、理解、受持，並不算難。如果當未來世，后五百歲（末法時期），如果有眾生能夠聽聞這部經，相信、理解、受持，這個人就是第一希有的。為什麼呢？因為這個人沒有我相（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）。為什麼呢？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（覺悟者）。』善現（須菩提的別名）知道捨身命所感得的福報，不如受持和宣說此經的殊勝，感念佛恩深重，於是悲泣流淚。

【English Translation】 English version: Seeing the Tathagata (another name for the Buddha). Why is that? The thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha) that the Tathagata speaks of are, in fact, non-marks (not permanent or unchanging characteristics). That is why they are called the thirty-two marks. The thirty-two marks refer to the manifested body (the body assumed by a Buddha to appear to sentient beings). Non-marks refer to the Dharma body (the true, formless body of a Buddha). The reason they are called the thirty-two marks is that the manifested body is none other than the Dharma body, and the Dharma body is fully present in the manifested body. Therefore, it is permissible to speak of the thirty-two marks. In other words, the merit of giving away treasures, even if it could result in the physical marks of a Buddha, would only result in the manifested body. It is not as good as the merit of upholding and expounding this sutra, which can result in the Dharma body.

Subhuti (a disciple of the Buddha), if there are good men and good women who give away as many lives as there are sands in the Ganges River (a very large number), and if there is someone who, with regard to this sutra, even upholds and recites four lines of verse (a concise and essential part of a Buddhist scripture) and explains it to others, their merit would be very great. Giving away the seven treasures is giving away external wealth. Giving away one's life is giving away internal wealth. Giving away one's body is like the example of King Sibi (an ancient king who offered his own flesh to save a dove). Giving away one's life is like the example of Prince Sattva (a prince who sacrificed himself to feed a tigress). Comparing their weight, giving away external wealth is light and easy, while giving away internal wealth is heavy and difficult. However, both of these acts of giving are conditioned and tainted causes and effects. They are not as good as upholding and expounding four lines of verse, which can obtain the wonderful fruit of Bodhi (enlightenment).

At that time, Subhuti, having heard this sutra and deeply understanding its meaning and interest, wept with sorrow and said to the Buddha, 'Rare indeed, World Honored One (a title of respect for the Buddha)! The Buddha speaks of such a profound scripture. With the eye of wisdom that I have attained from the past, I have never heard of such a scripture. World Honored One, if there is someone who can hear this sutra and whose faith is pure, then they will give rise to the true mark (the true nature of things). It should be known that this person has accomplished the foremost rare merit. World Honored One, this true mark is, in fact, a non-mark. Therefore, the Tathagata calls it the true mark. World Honored One, it is not difficult for me to hear such a scripture now and to believe, understand, and uphold it. If, in the future age, in the last five hundred years (the degenerate age), there are sentient beings who can hear this sutra and believe, understand, and uphold it, that person would be the foremost rare. Why is that? Because this person has no self-mark (attachment to the appearance of self), person-mark (attachment to the appearance of a person), sentient being-mark (attachment to the appearance of sentient beings), or lifespan-mark (attachment to the appearance of lifespan). Why is that? Because the self-mark is, in fact, a non-mark. The person-mark, sentient being-mark, and lifespan-mark are, in fact, non-marks. Why is that? Because to be apart from all marks is called all Buddhas (enlightened ones).' The worthy Subhuti knew that the merit gained from giving away one's body and life is not as good as the excellence of upholding and expounding this sutra. Feeling deeply grateful for the Buddha's kindness, he wept with sorrow.

贊言希有。自謂從昔已來。未曾聞是經典。若人聞經信心清凈。則能生乎實相。又謂我今直佛獲聞是經不以為難。而未來眾生得聞是法始為希有。所以希有者。以依此經修行。不起我人眾生壽者四相。即是非相。非相即實相也。離此諸相即成正覺故曰即名諸佛也。

佛告須菩提。如是如是。若復有人得聞是經。不驚不怖不畏。當知是人甚為希有。何以故。須菩提。如來說第一波羅蜜。非第一波羅蜜。是名第一波羅蜜　如是如是者。然之之辭也。大乘之法本是難信難解。然非大乘根器。卒聞是法。未免驚愕疑怖畏懼。能聞是法而不驚畏者。實為希有。此希有法無與等者。故名第一。然法本無說。慮其於法取著。故云非第一波羅蜜。有因緣故亦可得說。故云是名第一波羅蜜也。

八斷持說未脫苦果疑　此疑從上舍身佈施而來

須菩提。忍辱波羅蜜。如來說非忍辱波羅蜜。何以故。須菩提。如我昔為歌利王割截身體。我于爾時無我相無人相無眾生相無壽者相。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。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　忍辱者。六度之一也。安受曰忍。毀害曰辱。前云捨身命之福報是生死苦因。不及持說之福。

【現代漢語翻譯】現代漢語譯本：讚歎這種說法非常稀有。自認為從以前到現在，從未聽聞過這樣的經典。如果有人聽聞此經，信心清凈，就能證得實相。又說我現在直接從佛陀那裡聽聞此經，不覺得困難，而未來眾生能夠聽聞此法，才真正是稀有。之所以稀有，是因為依照此經修行，不起我相、人相、眾生相、壽者相這四相，這就是非相。非相即是實相。離開這些相，就能成就正覺，所以說就叫做諸佛。

佛告訴須菩提（Subhuti，佛陀的弟子）：『是這樣，是這樣。如果又有人聽聞此經，不驚慌、不恐懼、不畏懼，應當知道這個人非常稀有。』為什麼呢？須菩提，如來說的第一波羅蜜（Paramita，到彼岸），不是第一波羅蜜，這叫做第一波羅蜜。』『是這樣，是這樣』，是贊同肯定之詞。大乘的法本來就難以相信難以理解。如果不是大乘根器的人，突然聽聞此法，難免會驚愕、疑惑、怖畏、恐懼。能夠聽聞此法而不驚慌畏懼的人，實在是稀有。這種稀有之法沒有可以與之相比的，所以叫做第一。然而法本來就不可說，擔心人們執著於法，所以說不是第一波羅蜜。因為某種因緣，也可以說，所以說這叫做第一波羅蜜。

八種斷除執著的方法，持誦解說，還未脫離苦果的疑惑。這種疑惑是從前面捨身佈施而來的。

須菩提，忍辱波羅蜜（Ksanti Paramita，忍耐到彼岸），如來說不是忍辱波羅蜜。為什麼呢？須菩提，就像我過去被歌利王（Kali，一位殘暴的國王）割截身體時，我那時沒有我相、沒有人相、沒有眾生相、沒有壽者相。為什麼呢？我在往昔被一節節肢解時，如果我有我相、人相、眾生相、壽者相，就應該產生嗔恨。須菩提，我又想起過去在五百世中做忍辱仙人，在那許多世中，我沒有我相、沒有人相、沒有眾生相、沒有壽者相。』忍辱，是六度（Six Paramitas）之一。安然接受叫做忍，毀壞傷害叫做辱。前面說捨身命的福報是生死苦的因，不如持誦解說的福德。

【English Translation】 English version: Praise that this saying is exceedingly rare. Claiming that since the past, one has never heard of such a scripture. If a person hears this scripture with pure faith, they can realize the true reality. Furthermore, it is said that I now directly hear this scripture from the Buddha and do not find it difficult, but it is truly rare for future beings to be able to hear this Dharma. The reason it is rare is that by practicing according to this scripture, one does not give rise to the four marks of self, person, sentient being, and life-span. This is the non-mark. The non-mark is the true reality. Leaving these marks, one attains perfect enlightenment, hence it is said to be called all Buddhas.

The Buddha told Subhuti (Subhuti, a disciple of the Buddha): 'It is so, it is so. If someone hears this scripture and is not alarmed, not afraid, not fearful, know that this person is very rare.' Why? Subhuti, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) speaks of the first Paramita (Paramita, perfection or crossing to the other shore), which is not the first Paramita; it is called the first Paramita.' 'It is so, it is so' is a term of affirmation. The Dharma of the Mahayana (Mahayana, the Great Vehicle) is inherently difficult to believe and understand. If someone is not of Mahayana capacity and suddenly hears this Dharma, they will inevitably be alarmed, doubtful, fearful, and afraid. One who can hear this Dharma without alarm or fear is truly rare. This rare Dharma has nothing to compare to it, so it is called the first. However, Dharma is inherently unspeakable, fearing that people will become attached to the Dharma, so it is said not to be the first Paramita. Because of certain conditions, it can also be spoken of, so it is said to be called the first Paramita.

Eight methods of cutting off attachments, upholding and explaining, have not yet escaped the doubt of the bitter fruit. This doubt comes from the previous giving up of the body in almsgiving.

Subhuti, the Patience Paramita (Ksanti Paramita, perfection of patience), the Tathagata says is not the Patience Paramita. Why? Subhuti, just as when I was formerly cut apart by King Kali (Kali, a cruel king), at that time I had no mark of self, no mark of person, no mark of sentient being, no mark of life-span. Why? When I was dismembered joint by joint in the past, if I had the mark of self, the mark of person, the mark of sentient being, the mark of life-span, I should have given rise to anger and hatred. Subhuti, I also remember in the past, in five hundred lifetimes, I was a Patience Immortal; in those many lifetimes, I had no mark of self, no mark of person, no mark of sentient being, no mark of life-span.' Patience is one of the Six Paramitas (Six Paramitas). To peacefully accept is called patience, to destroy and harm is called insult. Previously it was said that the blessings of giving up body and life are the cause of the suffering of birth and death, not as good as the merit of upholding and explaining.

此之行忍亦捨身命。不成苦因者何耶。蓋能達法無我到于彼岸也。說非忍辱波羅蜜者。即遣著也。如是忍行佛昔曾行故。引歌利王之事以證之。梵語歌利。華言極惡。佛于宿世曾作仙人山中修道。王因畋獵見而不喜。遂割其耳鼻截其手足。時仙人略無嗔恨。以慈忍力身復如故。蓋能了達我人眾生壽者四相皆空。非惟無苦。亦乃有樂也。又引過去五百世中作忍辱仙以證之者。明行忍行非止一世也。

是故須菩提。菩薩應離一切相發阿耨多羅三藐三菩提心。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。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。又說一切眾生即非眾生　佛累世行忍。以無我故得成菩提。故發菩提之心。應須離一切相。離相即不住色等六塵也。應生無所住心。心無所住即能住菩提。若心有住則非住佛道矣。菩薩所行六度皆應離相。色為六塵之首。施為六度之初。故云不應住色佈施。如是行施為利群生。若存施受之心則非無住。下復遣著。故曰非相非眾生也。

九斷能證無體非因疑　此疑從上為利生行施而來

須菩提。如來是真語者。實語者。如語者。不誑語者。不異語者。須菩提。如來所得法。

【現代漢語翻譯】現代漢語譯本：這種行忍辱的方式也等同於捨棄身命。為什麼不會成為痛苦的原因呢？因為能夠通達萬法皆無我的真理，到達解脫的彼岸。如果說這不是忍辱波羅蜜（Kṣānti-pāramitā，忍辱到彼岸），那就是執著于表象了。像這樣的忍辱行為，佛陀過去曾經實行過，所以引用歌利王（Kali，極惡）的事蹟來證明。梵語歌利（Kali）翻譯成漢語就是極惡的意思。佛陀在過去世曾經作為仙人在山中修行。歌利王因為打獵看見仙人而不高興，於是割掉了他的耳朵和鼻子，砍斷了他的手和腳。當時仙人一點也沒有嗔恨之心，憑藉慈悲忍辱的力量，身體恢復如初。這是因為仙人能夠了達我相、人相、眾生相、壽者相這四相皆是空性的，所以不僅沒有痛苦，反而有快樂。又引用過去五百世中作為忍辱仙人的事蹟來證明，說明修行忍辱並非只是一世的事情。

『是故，須菩提（Subhūti，空生）。菩薩應該離開一切相，發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。不應該因為執著於色（rūpa，形色）而生心，不應該因為執著于聲（śabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparśa，觸覺）、法（dharma，事物）而生心。應該生起無所執著的心。如果心有所執著，那就是非無所住。所以佛說，菩薩的心不應該執著於色而行佈施（dāna，施捨）。須菩提，菩薩爲了利益一切眾生，應該這樣行佈施。如來說一切諸相即是非相，又說一切眾生即非眾生。』佛陀累世修行忍辱，因為沒有我執所以能夠成就菩提。所以發起菩提之心，應該要離開一切相。離開一切相就是不執著於色等六塵。應該生起無所執著的心，心無所執著就能安住于菩提。如果心有所執著，那就不是安住于佛道了。菩薩所修行的六度（pāramitā，六種到達彼岸的方法）都應該離開一切相。色是六塵之首，佈施是六度之初，所以說不應該執著於色而行佈施。像這樣行佈施是爲了利益眾生，如果存有施與受的心，那就不是無所住。下面再次強調不要執著，所以說非相非眾生。

九斷能證無體非因疑，這個疑問是從上面爲了利益眾生而行佈施而來。

『須菩提，如來（Tathāgata，佛的稱號）是真語者、實語者、如語者、不誑語者、不異語者。須菩提，如來所證得的法。』

【English Translation】 English version: This way of practicing forbearance is also equivalent to sacrificing one's life. Why does it not become a cause of suffering? Because one can understand the truth that all dharmas are without self, and reach the other shore of liberation. To say that this is not Kṣānti-pāramitā (Perfection of Forbearance), is to be attached to appearances. The Buddha practiced such forbearance in the past, so the story of King Kali (Extremely Evil) is cited as proof. The Sanskrit word Kali translates to 'extremely evil' in Chinese. In a past life, the Buddha was once a hermit practicing in the mountains. King Kali saw the hermit while hunting and was displeased, so he cut off his ears and nose, and severed his hands and feet. At that time, the hermit had no anger or hatred, and through the power of loving-kindness and forbearance, his body was restored to its original state. This is because the hermit was able to understand that the four marks of self, person, sentient being, and lifespan are all empty in nature, so there was not only no suffering, but also happiness. The story of being a Forbearance Hermit in the past five hundred lives is also cited as proof, illustrating that the practice of forbearance is not limited to one lifetime.

'Therefore, Subhūti (Empty Born). Bodhisattvas should generate the mind of anuttarā-samyak-saṃbodhi-citta (unsurpassed, complete and perfect enlightenment) by separating from all forms. One should not generate a mind dwelling in rūpa (form), nor should one generate a mind dwelling in śabda (sound), gandha (smell), rasa (taste), sparśa (touch), or dharma (phenomena). One should generate a mind that dwells nowhere. If the mind has a dwelling place, then it is not dwelling nowhere. Therefore, the Buddha said, a Bodhisattva's mind should not dwell in form when giving dāna (alms). Subhūti, for the benefit of all sentient beings, Bodhisattvas should give in this way. The Tathāgata (Thus Come One) said that all forms are non-forms, and also said that all sentient beings are non-sentient beings.' The Buddha practiced forbearance for many lifetimes, and because he had no self-attachment, he was able to achieve Bodhi. Therefore, to generate the mind of Bodhi, one must separate from all forms. Separating from all forms means not being attached to the six sense objects such as form. One should generate a mind that dwells nowhere; a mind that dwells nowhere can abide in Bodhi. If the mind has a dwelling place, then it is not abiding in the Buddha's path. All six pāramitā (perfections) practiced by Bodhisattvas should be practiced without attachment to forms. Form is the first of the six sense objects, and giving is the first of the six perfections, so it is said that one should not dwell in form when giving. Giving in this way is for the benefit of sentient beings; if one has the mind of giver and receiver, then it is not dwelling nowhere. The following further emphasizes not being attached, so it is said that they are non-forms and non-sentient beings.

The nine severances can prove that there is no substance, not because of doubt. This doubt comes from the above practice of giving for the benefit of sentient beings.

'Subhūti, the Tathāgata (Thus Come One) is a speaker of truth, a speaker of reality, a speaker of what is as it is, a non-deceptive speaker, a non-different speaker. Subhūti, the Dharma attained by the Tathāgata.'

此法無實無虛　如來所得菩提妙果。如理而證。離於言說。何故累稱持說功德。勝餘佈施等福耶。然佛無所證而證。無所說而說。所證所說無不當理。恐善現未達此意。故又告云。是真實等語。真語者。說佛菩提也。實語者。說小乘法也。如語者。說大乘法也。不異語者。說授記事也。不誑語者。不誑眾生也。解譯無此一句。無實無虛者。如來所證之法。本離言說故曰無實。對機有說故曰無虛也。

十斷真如有得無得疑　此疑從前不住相而來

須菩提。若菩薩心住於法而行佈施。如人入暗則無所見。若菩薩心不住法而行佈施。如人有目日光明照見種種色　聖人以無為真如得名。然真如之體。遍一切時遍一切處。何故眾生有得者有不得者。蓋心有住法不住法之異耳。住者住著也。如行佈施。不達三輪體空名為住法。心既住法不成檀波羅蜜。如入暗中則無所見。若達三輪體空則心無所住。即成檀波羅蜜。如人有目在日光中見諸色相也。

須菩提。當來之世若有善男子善女人。能於此經受持讀誦。則為如來以佛智慧悉知是人悉見是人。皆得成就無量無邊功德　言未來世中若有受持讀誦者。佛眼佛智悉能知見。既行勝因必成妙果。故曰成就無量無邊功德也。

須菩提。若有善男子善女人。初日分以恒

【現代漢語翻譯】現代漢語譯本：此法既非真實也非虛妄，是如來所證得的菩提妙果（覺悟的智慧）。依循真理而證悟，超越了言語的表達。為何要再三稱揚受持和宣說的功德，勝過其他的佈施等福德呢？然而，佛陀並沒有真正證得什麼而證得，沒有真正說什麼而說。所證悟的和所說的都符合真理。恐怕善現（須菩提的別名）沒有領會這個意思，所以又告訴他說，這是『真實』等語。『真語』，是指宣說佛陀的菩提智慧。『實語』，是指宣說小乘佛法。『如語』，是指宣說大乘佛法。『不異語』，是指宣說授記之事。『不誑語』，是指不欺騙眾生。解釋譯文中沒有這一句。『無實無虛』，是指如來所證悟的法，本來就超越了言語的表達，所以說是『無實』。爲了適應不同根器的眾生而宣說，所以說是『無虛』。

十斷真如有得無得疑：這個疑問是從前面所說的『不住相』而來的。

須菩提（佛陀的弟子），如果菩薩的心執著於法而行佈施，就像人在黑暗中行走，什麼也看不見。如果菩薩的心不執著於法而行佈施，就像人有眼睛在陽光下，能清楚地看見各種事物。聖人以『無為』作為真如（事物本來的樣子）的名稱。然而，真如的本體，遍及所有時間和所有空間。為什麼眾生有的能證得，有的不能證得呢？這是因為心有執著於法和不執著於法的區別。『住』就是執著。比如行佈施，不明白三輪體空（施者、受者和所施之物都是空性）的道理，就叫做『住法』。心既然執著於法，就不能成就檀波羅蜜（佈施的圓滿）。就像進入黑暗之中，什麼也看不見。如果明白三輪體空的道理，那麼心就沒有執著，就能成就檀波羅蜜。就像人有眼睛在陽光下，能看見各種事物一樣。

須菩提（佛陀的弟子），未來的時代，如果有善男子、善女人，能夠受持、讀誦這部經，那麼如來（佛陀）以佛的智慧完全知道這個人，完全看見這個人，都能夠成就無量無邊的功德。說的是在未來世中，如果有人受持讀誦此經，佛眼和佛智都能夠知曉和看見。既然種下殊勝的因，必定成就美妙的果，所以說成就無量無邊的功德。

須菩提（佛陀的弟子），如果有善男子、善女人，在早晨

【English Translation】 English version: This Dharma is neither real nor unreal; it is the wonderful fruit of Bodhi (enlightenment) attained by the Tathagata (Buddha). It is realized according to reason and is beyond words. Why repeatedly praise the merits of upholding and expounding it, surpassing other blessings such as giving? However, the Buddha attains without truly attaining, and speaks without truly speaking. What is attained and what is spoken are all in accordance with reason. Fearing that Subhuti (a disciple of the Buddha) has not understood this meaning, he further tells him that these are 'true' words, etc. 'True words' refer to expounding the Bodhi wisdom of the Buddha. 'Real words' refer to expounding the Hinayana (Small Vehicle) Dharma. 'As-it-is words' refer to expounding the Mahayana (Great Vehicle) Dharma. 'Non-different words' refer to expounding the matter of prediction of Buddhahood. 'Non-deceiving words' refer to not deceiving sentient beings. This sentence is not found in the interpretation. 'Neither real nor unreal' means that the Dharma realized by the Tathagata is originally beyond words, hence it is called 'unreal'. Because it is spoken to suit different capacities, it is called 'unreal'.

Ten Doubts about Whether True Suchness is Attainable: This doubt arises from the previous statement of 'non-abiding in form'.

Subhuti (a disciple of the Buddha), if a Bodhisattva's mind abides in form while practicing giving, it is like a person entering darkness and seeing nothing. If a Bodhisattva's mind does not abide in form while practicing giving, it is like a person with eyes seeing various forms in the sunlight. Sages use 'non-action' as the name for True Suchness (the true nature of things). However, the essence of True Suchness pervades all times and all places. Why do some sentient beings attain it while others do not? This is because of the difference between a mind that abides in form and a mind that does not abide in form. 'Abiding' means attachment. For example, when practicing giving, not understanding the emptiness of the three wheels (giver, receiver, and the object given) is called 'abiding in form'. Since the mind abides in form, it cannot accomplish Dana Paramita (perfection of giving). It is like entering darkness and seeing nothing. If one understands the emptiness of the three wheels, then the mind has no attachment, and Dana Paramita is accomplished. It is like a person with eyes seeing various forms in the sunlight.

Subhuti (a disciple of the Buddha), in the future, if there are good men and good women who can receive, uphold, read, and recite this Sutra, then the Tathagata (Buddha) will fully know and see these people with the Buddha's wisdom, and they will all attain immeasurable and boundless merits. It means that in the future, if there are people who receive, uphold, read, and recite this Sutra, the Buddha's eye and Buddha's wisdom will be able to know and see them. Since they have planted a superior cause, they will surely achieve a wonderful result, hence it is said that they will attain immeasurable and boundless merits.

Subhuti (a disciple of the Buddha), if there are good men and good women, in the morning

河沙等身佈施。中日分復以恒河沙等身佈施。後日分亦以恒河沙等身佈施。如是無量百千萬億劫以身佈施。若復有人。聞此經典信心不逆。其福勝彼。何況書寫受持讀誦為人解說　初日分者。寅卯辰時也。中日分者。巳午未時也。後日分者。申酉戌時也。如是一日三時舍無量身。歷無量劫而行佈施。世間固無此事。然佛設此喻者。以況聞經生信福德之勝。何況書持誦說者耶。信力曰受。念力曰持。對文曰讀。背文曰誦。所謂書寫受持讀誦者自行也。為人解說者化他也。

須菩提。以要言之。是經有不可思議不可稱量無邊功德。如來為發大乘者說為發最上乘者說。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。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　此般若之體本絕言思。其功德廣大不可得而稱量。非樂小乘者所可得聞。故曰為發大乘者說為發最上乘者說。發大乘者。通指衍門三教之人也。發最上乘者。的指圓頓之人。能生信解者也。如是之人修行此法。則成就不可思議功德故。能荷擔如來無上菩提。彼小乘不能聽受讀誦為人解說。爲著四見故也。

須菩提。在

在處處若有此經。一切世間天人阿修羅所應供養。當知此處則為是塔。皆應恭敬作禮圍繞以諸華香而散其處　塔為藏舍利之處。若天人修羅固當敬事。此般若經卷所在之處。是真法身舍利寶塔可不敬乎。

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　持誦此經者人當恭敬。而反被人輕賤者。以宿罪業合招惡報。由經力故但被輕賤。被輕賤故其罪消滅。當得無上佛果。持經功德可謂大矣。

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。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　阿僧祇翻無數時。那由他者。十億為洛叉。十洛叉為俱胝。十俱胝為那由他。如來於過去然燈佛前供養無數諸佛。其功德可謂深且大矣。乃言不及末世持經功德者。蓋持經能生理解得證菩提。供佛雖感福報。但是事相故。持經功德百千萬億分中不及一分也。又言算數譬喻所不能及者。蓋事相之福是可思議之法。而般若妙智忘能所絕待對。不可得而思議者也。

須菩提。若善男子善女人於後末世有受

【現代漢語翻譯】現代漢語譯本：如果任何地方有這部經存在，所有世間的天人（devas，天神）和阿修羅（asuras，非天）都應該供養它。應當知道這個地方就是佛塔（stupa），都應該恭敬地行禮、繞塔，用各種鮮花和香來散佈在這個地方。佛塔是用來存放舍利（śarīra，遺骨）的地方。如果天人、阿修羅都應當尊敬侍奉佛塔，那麼這部般若（prajna，智慧）經卷所在的地方，是真正的法身舍利寶塔，怎麼能不尊敬呢？須菩提（Subhuti，佛陀弟子）！再者，善男子、善女人受持讀誦這部經，如果被人輕賤，這個人前世的罪業本應墮入惡道。因為今生被人輕賤的緣故，前世的罪業就消滅了，應當獲得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。持誦這部經的人應當受到恭敬，反而被人輕賤，這是因為宿世的罪業本應招致惡報，由於經書的力量，僅僅是被輕賤，因為被輕賤的緣故，他的罪業就消滅了，應當獲得無上的佛果。持經的功德可以說是非常大了。須菩提！我回憶過去無量阿僧祇劫（asaṃkhya kalpas，無數劫），在然燈佛（Dīpaṃkara Buddha，錠光佛）前遇到八百四千萬億那由他（nayuta，數量單位）諸佛，全部都供養承事，沒有空過。如果有人在後世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不能比及。阿僧祇翻譯成無數時。那由他，十億為洛叉（laksha），十洛叉為俱胝（koti），十俱胝為那由他。如來（Tathāgata，佛陀的稱號）在過去然燈佛前供養無數諸佛，其功德可以說是深且大了。卻說比不上末世持經的功德，是因為持經能夠產生理解，得以證悟菩提（bodhi，覺悟）。供佛雖然能感得福報，但這只是事相上的，所以持經的功德在百千萬億分中也比不上其中的一分。又說算數譬喻都不能比及，是因為事相上的福報是可思議的法，而般若的妙智忘卻能所，超越對待，是不可思議的。須菩提！如果善男子、善女人在後世能夠受

【English Translation】 English version: Wherever this Sutra is present, all beings in the world, including devas (gods) and asuras (demigods), should offer their veneration. Know that this place is a stupa (reliquary), and all should respectfully bow, circumambulate it, and scatter flowers and incense there. A stupa is a place for storing śarīra (relics). If devas and asuras should revere and serve a stupa, then how can one not respect the place where this Prajna (wisdom) Sutra resides, which is a true Dharma-body relic stupa? Furthermore, Subhuti (Buddha's disciple), if a virtuous man or virtuous woman upholds, recites, and studies this Sutra, and is despised by others, this person's past karmic offenses should have caused them to fall into evil realms. Because they are despised in this life, their past karmic offenses are eradicated, and they shall attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Those who uphold and recite this Sutra should be respected, but if they are instead despised, it is because their past karmic offenses should have brought about evil retribution. Due to the power of the Sutra, they are only despised. Because they are despised, their offenses are eradicated, and they shall attain the supreme fruit of Buddhahood. The merit of upholding the Sutra can be said to be very great. Subhuti, I recall that in the past, immeasurable asaṃkhya kalpas (countless eons) ago, I encountered eight hundred four million nayutas (a unit of measurement) of Buddhas before Dīpaṃkara Buddha (the Buddha of light), and I offered to and served them all without exception. If someone in the future age can uphold, recite, and study this Sutra, the merit they obtain will not be equal to even one percent of the merit I obtained from offering to all those Buddhas, not even one ten-millionth part, nor can it be compared by calculation or analogy. Asaṃkhya translates to countless times. Nayuta: ten billion is a laksha, ten lakshas is a koti, and ten kotis is a nayuta. The Tathāgata (title of the Buddha) offered to countless Buddhas before Dīpaṃkara Buddha in the past, and the merit was profound and great. Yet it is said that it cannot compare to the merit of upholding the Sutra in the future age, because upholding the Sutra can generate understanding and lead to the realization of bodhi (enlightenment). Although offering to the Buddhas can bring about blessings, it is only a matter of phenomena. Therefore, the merit of upholding the Sutra is not even one part in a hundred million trillion parts. Furthermore, it is said that calculation and analogy cannot compare to it, because the blessings of phenomena are conceivable, while the wonderful wisdom of Prajna forgets the subject and object, transcends duality, and is inconceivable. Subhuti, if a virtuous man or virtuous woman in the future age can receive

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。須菩提。當知是經義不可思議。果報亦不可思議　此經非大乘根器不能持誦。而持誦所感功德。豈常人可聞。聞必狐疑不信。故不具說。蓋此經之義趣。與其果報。不可思議故也。

十一斷安住降伏存我疑　此疑從前諸文無我人等相而來

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　善現初聞此義。至是復問者何耶。問辭雖同其意則別。蓋所問不過住大乘降妄心而已。初之問意。但問能住能降之法。此之問意。若謂我能住我能降。存此分別障于真證無住之道。故又興此問也。

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。何以故。須菩提。若菩薩有我相人相眾生相壽者相則非菩薩。所以者何。須菩提。實無有法發阿耨多羅三藐三菩提心者　此一節文意亦與前同。但前是破情顯智。所破之情即我人等四相粗執。所顯之智即般若真智。自此而下忘智顯理。破我人等四相細執。由此賢位漸入聖階矣。

十二斷佛因是有菩薩疑　此疑從上實無有法發菩提心者而來

須菩提。于意云何。如來於

【現代漢語翻譯】現代漢語譯本：持誦這部經所獲得的功德，如果我全部說出來，或許有人聽了會心生狂亂、狐疑不信。須菩提（Subhuti），應當知道這部經的義理不可思議，果報也不可思議。這部經不是具有大乘根器的人不能受持讀誦的，而受持讀誦所感得的功德，又豈是常人可以聽聞的？聽聞了必定會狐疑不信，所以不全部說出來。因為這部經的義趣，以及它的果報，都是不可思議的緣故。

斷除安住，降伏，存有我之疑慮。這個疑慮是從前面諸文中的無我相、無人相等等而來的。

這時，須菩提（Subhuti）對佛說：『世尊，善男子、善女人發了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？』善現（Subhuti的別名）初次聽聞這個義理，到這裡又再問，是什麼原因呢？問的話雖然相同，但意思卻不同。大概所問的不過是安住大乘，降伏妄心而已。初次問的意思，只是問能夠安住、能夠降伏的方法。這次問的意思是，如果認為『我能安住，我能降伏』，存有這種分別，就會障礙真正的證悟，無法達到無住的境界。所以又提出這個問題。

佛告訴須菩提（Subhuti）：『如果善男子、善女人發了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），應當生起這樣的心念：我應當滅度一切眾生，滅度一切眾生之後，卻沒有一個眾生真正被我滅度。』為什麼呢？『須菩提（Subhuti），如果菩薩有我相、人相、眾生相、壽者相，那就不是菩薩。』為什麼這樣說呢？『須菩提（Subhuti），實際上沒有一種法是用來發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）的。』這一節經文的意思也和前面相同。但前面是破除情執，顯現智慧，所破除的情執就是我人等四相的粗淺執著，所顯現的智慧就是般若真智。從這裡開始，忘卻智慧，顯現真理，破除我人等四相的細微執著。由此賢位逐漸進入聖階。

斷除因為佛的因地是有，而產生的菩薩之疑慮。這個疑慮是從上面『實際上沒有一種法是用來發起菩提心』而來的。

須菩提（Subhuti），你認為怎麼樣？如來（Tathagata，佛的稱號之一）曾經...

【English Translation】 English version: If I were to fully describe the merit obtained from upholding and reciting this sutra, some might hear it and become confused, agitated, and disbelieving. Subhuti (name of a disciple), you should know that the meaning of this sutra is inconceivable, and its karmic rewards are also inconceivable. This sutra cannot be upheld and recited by those without the capacity for the Mahayana (Great Vehicle), and the merit gained from upholding and reciting it is not something ordinary people can comprehend. Upon hearing it, they would surely doubt and disbelieve, so I do not fully describe it. This is because the meaning and purpose of this sutra, as well as its karmic rewards, are inconceivable.

Severing doubts about abiding, subduing, and the existence of 'self'. This doubt arises from the preceding texts concerning the absence of self-image, person-image, and so on.

At that time, Subhuti (name of a disciple) 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, perfect enlightenment), abide? How should they subdue their minds?' Why does Good Being (another name for Subhuti) ask this again, having already heard this meaning? Although the words of the question are the same, the meaning is different. It is likely that the question is simply about abiding in the Mahayana and subduing deluded thoughts. The meaning of the first question was simply to ask about the method of being able to abide and subdue. The meaning of this question is that if one thinks, 'I can abide, I can subdue,' and clings to this distinction, it will obstruct true realization and prevent one from reaching the state of non-abiding. Therefore, this question is raised again.

The Buddha told Subhuti (name of a disciple), 'If good men and good women arouse the mind of anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment), they should generate this thought: I must liberate all beings. After liberating all beings, there is not a single being who is actually liberated by me.' Why is this? 'Subhuti (name of a disciple), if a Bodhisattva has a self-image, a person-image, a being-image, or a life-span-image, then he is not a Bodhisattva.' Why is this so? 'Subhuti (name of a disciple), in reality, there is no dharma (teaching) for arousing the mind of anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment).' The meaning of this section is also the same as before. However, the previous section was about breaking through emotional attachments and revealing wisdom. The emotional attachments that were broken through were the coarse attachments to the four images of self, person, being, and life-span. The wisdom that was revealed was the true wisdom of prajna (wisdom). From here onwards, forgetting wisdom and revealing the principle, breaking through the subtle attachments to the four images of self, person, being, and life-span. From this virtuous position, one gradually enters the stage of a sage.

Severing the doubt about the Bodhisattva arising from the fact that the causal ground of the Buddha exists. This doubt arises from the statement above that 'in reality, there is no dharma for arousing the mind of Bodhi'.

Subhuti (name of a disciple), what do you think? Has the Tathagata (one of the titles of the Buddha)...

然燈佛所。有法得阿耨多羅三藐三菩提不　由前雲實無有法發菩提心者。意謂無發心者則無菩薩。若無菩薩。云何釋迦于然燈佛所。名曰善慧。布發掩泥行菩薩行得受記耶。佛恐善現潛有此疑。故舉以問。

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　善現答意云。善慧彼時都無所得離諸分別。由悟無法故得受記。

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。須菩提。若有法如來得阿耨多羅三藐三菩提者。然燈佛則不與我受記。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。是故然燈佛與我受記。作是言。汝于來世當得作佛號釋迦牟尼　善現既會法無所得。佛然其說。乃言如是如是。既而又反覆告之者。要令善現知法無所得深契至理故得受記。蓋如來所證妙果。乃心地本具法門。離諸名相。無授受中而論授受也。

十三斷無因則無佛法疑　此疑從上釋迦于然燈行因實無有得而來

何以故。如來者。即諸法如義。若有人言。如來得阿耨多羅三藐三菩提。須菩提。實無有法佛得阿耨多羅三藐三菩提　何以故者。徴起之辭也。由前雲實無有法得菩提果故受然燈之記。遂疑既無佛果。豈有佛法耶釋云。如來者即諸法如義。如者

【現代漢語翻譯】現代漢語譯本：『然燈佛（Dīpaṃkara，過去佛名）處，有法可得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）嗎？』前面說實際上沒有發起菩提心（bodhicitta，覺悟之心）的人，意思是如果沒有發起菩提心的人，就沒有菩薩（bodhisattva，覺悟有情）。如果沒有菩薩，為什麼釋迦（Śākya，佛名）在然燈佛處，名叫善慧（Sumedha，釋迦牟尼佛的前世）？他鋪頭髮蓋泥土，行菩薩行，才得到授記呢？佛（Buddha，覺悟者）恐怕善現（Subhūti，須菩提的另一個名字）心中有這個疑問，所以提出來問。

『不，世尊（Bhagavan，佛的尊稱）。依我理解佛所說的意義，佛在然燈佛處，沒有法可得阿耨多羅三藐三菩提。』善現回答的意思是，善慧當時都沒有任何所得，遠離一切分別。因為領悟到無法可得，所以才得到授記。

佛說：『是這樣，是這樣。須菩提（Subhūti，佛陀的弟子）。實際上沒有法，如來（Tathāgata，佛的稱號之一）可以得到阿耨多羅三藐三菩提。須菩提，如果有什麼法，如來可以得到阿耨多羅三藐三菩提，那麼然燈佛就不會給我授記，說你將來會成佛，號為釋迦牟尼。因為實際上沒有法可以得到阿耨多羅三藐三菩提，所以然燈佛才給我授記，這樣說：你將來會成佛，號為釋迦牟尼。』善現既然領會了法無所得的道理，佛就認可了他的說法，說『是這樣，是這樣』。之後又反覆告訴他，是要讓善現知道法無所得，深深契合了至理，所以才得到授記。大概如來所證的妙果，乃是心地本自具足的法門，遠離一切名相，在無授受之中而論授受。

十三、斷除無因則無佛法的疑惑。這個疑惑是從上面所說的釋迦在然燈佛處行因，實際上沒有得到什麼而來的。

『為什麼呢？如來，就是諸法如義。如果有人說，如來得到阿訇多羅三藐三菩提。須菩提，實際上沒有法，佛可以得到阿訇多羅三藐三菩提。』『為什麼呢？』是提問的開端。因為前面說實際上沒有法可以得到菩提果，所以才得到然燈佛的授記，於是懷疑既然沒有佛果，難道會有佛法嗎？解釋說：如來，就是諸法如義。『如』者

【English Translation】 English version: 『At Dīpaṃkara Buddha's place, is there a Dharma (law, teaching) by which one attains Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment)?』 The previous statement that there is actually no one who generates Bodhicitta (the mind of enlightenment) means that if there is no one who generates Bodhicitta, there is no Bodhisattva (an enlightened being). If there is no Bodhisattva, why was Śākya named Sumedha at Dīpaṃkara Buddha's place? He spread his hair to cover the mud, practiced the Bodhisattva path, and then received the prediction.

『No, Bhagavan (Blessed One, a title of the Buddha). As I understand the meaning of what the Buddha said, the Buddha did not attain Anuttarā-samyak-saṃbodhi by any Dharma at Dīpaṃkara Buddha's place.』 Subhūti's answer means that Sumedha at that time had no attainment, being apart from all discriminations. Because he realized that there is no Dharma to be attained, he received the prediction.

The Buddha said: 『It is so, it is so, Subhūti. In reality, there is no Dharma by which the Tathāgata (Thus Come One, another title of the Buddha) attains Anuttarā-samyak-saṃbodhi. Subhūti, if there were a Dharma by which the Tathāgata could attain Anuttarā-samyak-saṃbodhi, then Dīpaṃkara Buddha would not have given me the prediction, saying, 'In the future, you will become a Buddha named Śākya Muni.' Because in reality there is no Dharma by which one attains Anuttarā-samyak-saṃbodhi, Dīpaṃkara Buddha gave me the prediction, saying, 'In the future, you will become a Buddha named Śākya Muni.』 Since Subhūti understood the principle of the non-attainment of Dharma, the Buddha affirmed his statement, saying, 『It is so, it is so.』 And then repeatedly told him, it was to let Subhūti know that the non-attainment of Dharma deeply accords with the ultimate truth, and therefore he received the prediction. The wonderful fruit realized by the Tathāgata is the Dharma inherent in the mind, apart from all names and forms, discussing giving and receiving in the midst of no giving and receiving.

Thirteen, eliminating the doubt that without a cause, there would be no Buddha-dharma. This doubt comes from the above statement that Śākya's practice at Dīpaṃkara Buddha's place actually did not attain anything.

『Why is that? The Tathāgata is the meaning of the suchness of all Dharmas. If someone says that the Tathāgata attains Anuttarā-samyak-saṃbodhi, Subhūti, in reality, there is no Dharma by which the Buddha can attain Anuttarā-samyak-saṃbodhi.』『Why is that?』 is the beginning of the question. Because it was previously said that there is actually no Dharma by which one can attain the fruit of Bodhi, therefore he received Dīpaṃkara Buddha's prediction, and then doubted that since there is no Buddha-fruit, could there be Buddha-dharma? The explanation says: The Tathāgata is the meaning of the suchness of all Dharmas. 『Suchness』

真如也。不偽曰真。不異曰如。此真如體貫徹三世綿亙十方。非空非有不變不遷。名如來性。若有所得即非佛菩提也。

須菩提。如來所得阿耨多羅三藐三菩提。於是中無實無虛。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　所得者。忘情而證也。無實者非有為相也。無虛者。是真如體也。然此真如非別有法。即一切色等諸法。離性離相名真如體。唯佛與佛乃能證此。故一切法皆是佛法。真如之體雖不離於諸法。然亦不可取著。故云即非一切法是名一切法。

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　上說如來所證真如之體遍一切處。可謂長大矣。又恐善現起長大之見。故佛又設喻徴之曰。譬如人身長大。善現因喻有悟。即曰非大身是名大身。論云。大身有二義。一者遍一切處即法身。二者功德大即報身。此之二身皆離諸相。故名為非。

十四斷無人度生嚴土疑　此疑同十二疑皆從第十一疑中實無有法發心者而來

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。何以故。須菩提。實無有法名為菩薩。是故佛說一切法無我無人無眾生無壽者。須菩提。若菩薩作是言。我當莊嚴佛土。是不名菩薩

【現代漢語翻譯】現代漢語譯本：真如（Tathata）是真實不虛假的，是不變的。這真如的本體貫穿過去、現在、未來三世，遍及十方。它非空非有，不變化也不遷移。這被稱為如來性（Tathagatagarbha）。如果認為有所得，那就不是佛的菩提（Bodhi）智慧。

須菩提（Subhuti），如來所證得的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），其中沒有實在也沒有虛假。所以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。證得，是忘卻情識而證悟。無實，不是有為的現象。無虛，是真如的本體。然而這真如並非另外有什麼法，就是一切色等諸法。離開自性和現象，就叫做真如本體。只有佛與佛才能證悟這個。所以一切法都是佛法。真如的本體雖然不離於諸法，然而也不可執著。所以說就不是一切法，這才叫做一切法。

須菩提，譬如人身長大。須菩提說：世尊，如來說人身長大，就不是大身，這才叫做大身。上面說如來所證的真如本體遍及一切處，可以說是長大了。又恐怕須菩提產生長大的見解，所以佛又設比喻來啓發他，說：譬如人身長大。須菩提因為這個比喻有所領悟，就說不是大身，這才叫做大身。論中說，大身有兩種含義：一是遍及一切處，就是法身（Dharmakaya）；二是功德大，就是報身（Sambhogakaya）。這兩種身都離開了各種現象，所以叫做非。

十四斷無人度生嚴土疑：這個疑問和第十二個疑問一樣，都是從第十一個疑問中『實際上沒有法使人發菩提心』而來的。

須菩提，菩薩也像這樣。如果說：『我應當滅度無量眾生』，那就不叫做菩薩。為什麼呢？須菩提，實際上沒有法叫做菩薩。所以佛說一切法無我、無人、無眾生、無壽者。須菩提，如果菩薩說：『我應當莊嚴佛土』，那就不叫做菩薩。

【English Translation】 English version: 'Tathata' (真如) is truth without falsehood, unchanging. This essence of 'Tathata' permeates the three times (past, present, and future) and extends throughout the ten directions. It is neither empty nor existent, neither changing nor moving. This is called 'Tathagatagarbha' (如來性). If one thinks there is something to be gained, that is not the 'Bodhi' (菩提) wisdom of the Buddha.

Subhuti (須菩提), in the 'Anuttara-samyak-sambodhi' (阿耨多羅三藐三菩提, unsurpassed, complete, and perfect enlightenment) attained by the 'Tathagata' (如來), there is neither reality nor unreality. Therefore, the 'Tathagata' says that all 'Dharmas' (法) are 'Buddha-Dharmas' (佛法). Subhuti, what is called 'all Dharmas' is not 'all Dharmas'; therefore, it is called 'all Dharmas'. Attainment is realization through forgetting emotional consciousness. 'No reality' means it is not a conditioned phenomenon. 'No unreality' is the essence of 'Tathata'. However, this 'Tathata' is not a separate 'Dharma'; it is all 'Dharmas' such as form. Separated from nature and appearance, it is called the essence of 'Tathata'. Only Buddhas can realize this. Therefore, all 'Dharmas' are 'Buddha-Dharmas'. Although the essence of 'Tathata' is not separate from all 'Dharmas', it should not be grasped or attached to. Therefore, it is said that it is not 'all Dharmas'; therefore, it is called 'all Dharmas'.

Subhuti, it is like the largeness of a human body. Subhuti said, 'World Honored One (世尊), as the 'Tathagata' speaks of the largeness of a human body, it is then not a large body; therefore, it is called a large body.' Above, it was said that the essence of 'Tathata' realized by the 'Tathagata' pervades all places, which can be called large. Also, fearing that Subhuti would develop a view of largeness, the Buddha used a metaphor to enlighten him, saying, 'It is like the largeness of a human body.' Subhuti gained insight from this metaphor and said, 'It is not a large body; therefore, it is called a large body.' The treatise says that a large body has two meanings: one is pervading all places, which is the 'Dharmakaya' (法身, Dharma Body); the other is great merit, which is the 'Sambhogakaya' (報身, Reward Body). Both of these bodies are free from all appearances; therefore, they are called 'not'.

Fourteen Doubts: Doubts about cutting off, no one being delivered, and adorning the land. This doubt, like the twelfth doubt, comes from the eleventh doubt: 'In reality, there is no Dharma that causes people to generate the Bodhi mind.'

Subhuti, a 'Bodhisattva' (菩薩) is also like this. If one says, 'I shall liberate countless sentient beings,' then one is not called a 'Bodhisattva'. Why? Subhuti, in reality, there is no 'Dharma' called a 'Bodhisattva'. Therefore, the Buddha said that all 'Dharmas' are without self, without person, without sentient beings, and without lifespan. Subhuti, if a 'Bodhisattva' says, 'I shall adorn the Buddha-land,' then one is not called a 'Bodhisattva'.

。何以故。如來說莊嚴佛土者。即非莊嚴。是名莊嚴。須菩提。若菩薩通達無我法者。如來說名真是菩薩　法界混然身土平等。尚無佛道可成。安有眾生可度。是則起度生之心修行嚴土。即凡夫見。不名菩薩者。畢竟起何等心名為菩薩。故云能通達無我法者真菩薩也。

十五斷諸佛不見諸法疑　此疑從上菩薩不見眾生可度佛土可凈而來

須菩提。于意云何。如來有肉眼不。如是世尊。如來有肉眼。須菩提。于意云何。如來有天眼不。如是世尊。如來有天眼。須菩提。于意云何。如來有慧眼不。如是世尊。如來有慧眼。須菩提。于意云何。如來有法眼不。如是世尊。如來有法眼。須菩提。于意云何。如來有佛眼不。如是世尊。如來有佛眼。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。須菩提。于意云何。如一恒河中所有沙。有如是沙等恒河。是諸恒河所有沙數佛世界。如是寧為多不。甚多世尊。佛告須菩提。爾所國土中所有眾生若干種心。如來悉知。何以故。如來說諸心皆為非心是名為心。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　前說不見彼是眾生。不見我為菩薩。不見凈佛國土。如是則不見諸法。名為諸佛如來。然而如來具足五眼。豈都無所見耶

。五眼者。肉眼天眼慧眼法眼佛眼也。古德偈云。天眼通非礙。肉眼礙非通。法眼惟觀俗。慧眼了知空。佛眼如千日。照異體還同。此之五眼通該十界。而優劣有殊。如經所說五眼皆如來所具者。無非佛眼也。恒沙世界一切眾生之心。如來無不知見。然眾生之心種種顛倒而言非心者。妄識本空也。是名為心者。真如不滅也。所以者何下。徴釋非心之所以也。蓋三世之心。過去已滅。未來未至。現在不住。皆是虛妄生滅故。求之不可得也。

十六斷福德例心顛倒疑　此疑從上心住顛倒而來

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。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　前說眾生心有住著是為顛倒。然福由心造豈亦是顛倒。若是何名善法耶。恐潛此疑故佛斷之。福德有實者。住相佈施成有漏因。其福則寡。福德無者。離相佈施成無漏因。其福乃多。是則不住于相心離顛倒。所作之福無非善法也。

十七斷無為何有相好疑　此疑從前如來者即諸法如義而來

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

【現代漢語翻譯】現代漢語譯本：五眼是指肉眼、天眼、慧眼、法眼和佛眼。古德的偈語說：『天眼通達無阻礙，肉眼有礙不能通。法眼只觀察世俗，慧眼了知一切皆空。佛眼如同千個太陽，照耀萬物異體還同。』這五眼通徹十法界，但優劣各有不同。如經文所說，五眼都如如來所具備，無一不是佛眼。如來無所不知，能知見恒河沙數世界中一切眾生的心。然而眾生的心種種顛倒，說沒有心，是因為妄識本性是空。被稱為心的是真如不滅。『所以者何』以下，是解釋為什麼說『非心』的原因。因為過去的心已經滅去，未來的心尚未到來，現在的心也無法停留，這些都是虛妄生滅的，所以尋求是不可得的。斷除十六：斷除對福德的執著，例證心的顛倒疑惑。這個疑惑是從前面所說的心有住著顛倒而來的。須菩提，你認為怎麼樣？如果有人用充滿三千大千世界的七寶來佈施，這個人因為這個因緣得到的福德多不多？』『是的，世尊，這個人因為這個因緣得到的福德非常多。』『須菩提，如果福德是真實的，如來就不會說得到很多福德。正因為福德是無自性的，所以如來說得到很多福德。』前面說眾生的心有住著就是顛倒，然而福德是由心所造，難道也是顛倒嗎？如果是這樣，那還叫什麼善法呢？佛恐怕有人潛藏這種疑惑，所以加以斷除。『福德有實』，是指住相佈施，成就的是有漏的因，所以得到的福報就少。『福德無』，是指離相佈施，成就的是無漏的因，所以得到的福報就多。這樣就是不住于相，心就遠離顛倒，所作的福德無一不是善法。斷除十七：斷除認為『無為』也有相好的疑惑。這個疑惑是從前面所說的『如來者即諸法如義』而來的。須菩提，你認為怎麼樣？可以用具足色身的形象來見如來嗎？』『不可以，世尊。不應該用具足色身的形象來見如來。』『為什麼呢？如來說的具足色身，就不是具足色身，只是一個名稱而已。

【English Translation】 English version: The five eyes are the physical eye (肉眼, rou yan), the heavenly eye (天眼, tian yan), the wisdom eye (慧眼, hui yan), the Dharma eye (法眼, fa yan), and the Buddha eye (佛眼, fo yan). An ancient verse says: 'The heavenly eye penetrates without obstruction, the physical eye is obstructed and cannot penetrate. The Dharma eye only observes the mundane, the wisdom eye understands all is emptiness. The Buddha eye is like a thousand suns, illuminating all different forms as the same.' These five eyes encompass the ten realms, but their superiority and inferiority differ. As the sutra says, the five eyes that the Tathagata possesses are all Buddha eyes. The Tathagata knows and sees the minds of all sentient beings in countless worlds like the Ganges River sands. However, sentient beings' minds are in various states of delusion, and they say there is no mind because their deluded consciousness is inherently empty. What is called the mind is the undying True Thusness. The following 'So what is the reason' explains why it is said 'not mind.' Because the past mind has already ceased, the future mind has not yet arrived, and the present mind cannot stay, all of which are illusory and arising and ceasing, so it is impossible to find. Severing Sixteen: Severing attachment to merit, exemplifying the delusion of the mind. This doubt arises from the previously mentioned attachment and delusion of the mind. Subhuti, what do you think? If someone were to fill three thousand great thousand worlds with the seven treasures and use them for giving, would this person gain much merit from this cause?' 'Yes, World Honored One, this person would gain very much merit from this cause.' 'Subhuti, if merit had substance, the Tathagata would not say that much merit is gained. Precisely because merit is without inherent nature, the Tathagata says that much merit is gained.' It was previously said that the minds of sentient beings are attached, which is delusion. However, merit is created by the mind, so is it also delusion? If so, what is called good Dharma? Fearing that some might harbor this doubt, the Buddha dispels it. 'Merit has substance' refers to giving with attachment to form, which creates a conditioned cause, so the merit gained is small. 'Merit is without substance' refers to giving without attachment to form, which creates an unconditioned cause, so the merit gained is great. Thus, not dwelling in form, the mind is free from delusion, and all the merit created is nothing but good Dharma. Severing Seventeen: Severing the doubt that 'non-action' also has fine marks. This doubt arises from the previously mentioned 'Tathagata is the meaning of all Dharmas as they are.' Subhuti, what do you think? Can the Tathagata be seen by means of a body possessing all fine marks?' 'No, World Honored One. The Tathagata should not be seen by means of a body possessing all fine marks.' 'Why is that? The Tathagata speaks of a body possessing all fine marks, but it is not a body possessing all fine marks; it is merely a name.

足色身。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　上說諸佛所證乃無為之法。云何佛身有八十種好三十二相而可見耶。為斷此疑故有此問。善現乃會如來法身固非色相可見。而未嘗離於色相而不可見。故云即非具足色身。是名具足色身。即非具足諸相。是名具足諸相。良由全法身無為之體。起應身相好之用。是故應身即是法身。乃無相而相。相而無相。無見而見。見而無見者也。

十八斷無身何以說法疑　此疑從上身相不可得見而來

須菩提。汝勿謂如來作是念。我當有所說法。莫作是念。何以故。若人言如來有所說法。則為謗佛。不能解我所說故須菩提。說法者無法可說。是名說法　既云如來色身相好不可得見。如何為人演說法耶。然如來悲願深重。隨感而應。無說而說。說即無說。不達此意是為謗佛。言無法可說是名說法者。離性執已。不妨稱性而說也。

爾時慧命須菩提白佛言。世尊。頗有眾生。于未來世聞說是法生信心不　善現解空第一。與般若空慧相應。以慧為命故稱慧命。前云身乃非身之身。法乃非說而說。身說俱妙難信難解。所以有此疑問。

佛言。須菩提。彼非眾生非不眾生　眾生

【現代漢語翻譯】現代漢語譯本：

具足色身。須菩提（Subhuti，佛陀的弟子之一）。你的意思如何？如來（Tathagata，佛陀的稱號之一）可以憑藉完備的諸相（lakshana，佛陀身上所具有的特殊標記）來見嗎？不，世尊（Bhagavan，對佛陀的尊稱）。不應該憑藉完備的諸相來見如來。為什麼呢？如來說諸相完備，就不是真正的完備，這才能稱作諸相完備。上面說諸佛所證悟的是無為之法（Asamskrta-dharma，不依賴任何條件而存在的真理），那麼佛身怎麼會有八十種好和三十二相（dvātrimśadvaralakṣaṇa，佛陀所具有的三十二種殊勝的身體特徵）而可以被看見呢？爲了消除這個疑惑，所以有此問。善現（Subhuti的另一個名字）領會到如來的法身（Dharmakaya，佛陀的真理之身）本來就不是色相（rupa，物質形態）可見的，但又未曾脫離色相而不可見。所以說『就不是真正的具足色身，這才能稱作具足色身』，『就不是真正的具足諸相，這才能稱作具足諸相』。正是因為完全是法身無為的本體，才會有應身（Nirmanakaya，佛陀爲了度化眾生而顯現的化身）相好的作用。因此，應身就是法身，是無相而有相，有相而無相，無見而見，見而無見。

十八斷無身，為何說法？這是疑問。這個疑問是從上面所說的身相不可得見而來的。

須菩提。你不要認為如來會有這樣的想法：『我應當有所說法。』不要這樣想。為什麼呢？如果有人說如來有所說法，那就是誹謗佛，因為不理解我所說的。須菩提。說法者是無有法可說，這才能稱作說法。既然說如來的色身相好不可得見，如何為人演說法呢？然而如來悲願深重，隨眾生的根器而應現，無說而說，說即無說。不明白這個道理就是誹謗佛。說『無有法可說，這才能稱作說法』，是說離開了對自性的執著，不妨礙順應自性而說。

這時，慧命須菩提（Prajnasri Subhuti，以智慧為生命的須菩提）對佛說：世尊，將來世，會有眾生聽聞此法而生起信心嗎？善現解空第一，與般若空慧（Prajna-sunyata，般若智慧所證悟的空性）相應，以慧為生命，所以稱作慧命。前面說身乃非身之身，法乃非說而說，身和說法都玄妙難信難解，所以有此疑問。

佛說：須菩提，他們非眾生，非非眾生。眾生（Sattva，有情眾生）

【English Translation】 English version:

'Perfect Body.' Subhuti (Subhuti, one of the Buddha's disciples), what do you think? Can the Tathagata (Tathagata, one of the Buddha's titles) be seen by means of the perfection of all characteristics (lakshana, special marks on the Buddha's body)? 'No, World-Honored One (Bhagavan, a respectful term for the Buddha). The Tathagata should not be seen by means of the perfection of all characteristics. Why? The Tathagata speaks of the perfection of all characteristics, which is not truly perfection; this is called the perfection of all characteristics.' The above states that what the Buddhas realize is the Unconditioned Dharma (Asamskrta-dharma, the truth that exists independently of any conditions). How then can the Buddha's body have eighty minor marks and thirty-two major marks (dvātrimśadvaralakṣaṇa, the thirty-two auspicious bodily marks of the Buddha) and be visible? To dispel this doubt, this question is asked. Subhuti understands that the Tathagata's Dharmakaya (Dharmakaya, the Buddha's body of truth) is inherently not visible in terms of form (rupa, material form), yet it is never separate from form and thus not invisible. Therefore, it is said, 'It is not truly a perfect body; this is called a perfect body,' 'It is not truly the perfection of all characteristics; this is called the perfection of all characteristics.' It is precisely because the essence of the Dharmakaya is unconditioned that the function of the manifested body (Nirmanakaya, the Buddha's manifestation body for the purpose of saving sentient beings) with its auspicious marks arises. Therefore, the manifested body is the Dharmakaya, which is formless yet has form, has form yet is formless, is unseen yet seen, is seen yet unseen.

Eighteen: Severing the Doubt of No Body, Why Teach the Dharma? This doubt arises from the above statement that the bodily marks are unattainable.

'Subhuti, do not think that the Tathagata has this thought: "I should speak the Dharma." Do not think this way. Why? If someone says that the Tathagata speaks the Dharma, that is slandering the Buddha because they do not understand what I say. Subhuti, the one who speaks the Dharma has no Dharma to speak; this is called speaking the Dharma.' Since it is said that the Tathagata's form body and auspicious marks are unattainable, how can he expound the Dharma for others? However, the Tathagata's compassion and vows are profound, responding according to the capacity of sentient beings, speaking without speaking, speaking is non-speaking. Not understanding this principle is slandering the Buddha. Saying 'There is no Dharma to speak; this is called speaking the Dharma' means that having abandoned attachment to self-nature, it does not hinder speaking in accordance with self-nature.

At that time, Prajnasri Subhuti (Prajnasri Subhuti, Subhuti whose life is wisdom) said to the Buddha, 'World-Honored One, in the future, will there be beings who, upon hearing this Dharma, will generate faith?' Subhuti is foremost in understanding emptiness, corresponding to Prajna-sunyata (Prajna-sunyata, the emptiness realized by prajna wisdom), and his life is wisdom, hence he is called Prajnasri. Earlier, it was said that the body is a non-body body, and the Dharma is a non-speaking speaking. Both the body and the Dharma are profound, difficult to believe and understand, hence this question.

The Buddha said, 'Subhuti, they are neither sentient beings nor non-sentient beings.' Sentient beings (Sattva, beings with consciousness)

有聖有凡。而凡夫眾生於此般若不能生信。聖體眾生乃能信解。言彼非眾生者。非凡夫眾生也。非不眾生者。非不是聖體眾生也。聖體眾生即大乘根器人也。豈可視為凡夫眾生不能生信。尚恐善現未悟。下文又徴釋之。

何以故。須菩提。眾生眾生者。如來說非眾生。是名眾生　眾生眾生者。牒上文非眾生非不眾生也。如來說非眾生是名眾生者。言非是凡夫眾生是聖體眾生能生信解者也。

十九斷無法如何修證疑　此疑從前十二十三疑中無法得阿耨菩提而來

須菩提白佛言。世尊。佛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　前既雲實無有法得無上正覺。如何卻有修證。故疑而問之。佛答有三。一答無法可得為正覺。二答平等為正覺。三答正助修善成正覺。初答如文可見。

複次須菩提。是法平等無有高下。是名阿耨多羅三藐三菩提　二答平等為正覺也。

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　三答正助修善成正覺也。正助者。正謂正觀。空四相也。助謂緣助。修一切善法也。初答以無法可得為正覺者。達妄即真

【現代漢語翻譯】現代漢語譯本：有聖人和凡人。而凡夫俗子對於這般若（Prajna，智慧）不能產生信心，聖體眾生才能相信理解。說『彼非眾生』，不是指凡夫俗子；說『非不眾生』，不是指不是聖體眾生。聖體眾生就是大乘根器的人。怎麼能認為他們像凡夫俗子一樣不能產生信心呢？還恐怕善現（Subhuti，須菩提）沒有領悟，下文又徵詢解釋。

『何以故？須菩提（Subhuti）。眾生眾生者，如來說非眾生，是名眾生。』眾生眾生者，是承接上文的『非眾生非不眾生』。『如來說非眾生是名眾生』，是說不是凡夫俗子，而是聖體眾生，他們能夠產生信心和理解。

十九、斷無法如何修證疑：這個疑問是從前面第十二、十三疑中『無法』得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）而來的。

須菩提（Subhuti）問佛說：『世尊，佛陀證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），是因為無所得嗎？』佛說：『是的，是的。須菩提（Subhuti），我對於阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），乃至沒有絲毫的法可以得到，這叫做阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。』前面既然說實際上沒有法可以得到無上正覺，那麼又如何有修證呢？所以產生疑問而問。佛陀的回答有三點：一是回答無法可得即為正覺，二是回答平等即為正覺，三是回答正助修行善法成就正覺。第一個回答如文中所見。

『複次，須菩提（Subhuti），是法平等，無有高下，是名阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。』第二個回答是平等即為正覺。

『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（Anuttara-samyak-sambodhi）。須菩提（Subhuti），所言善法者，如來說即非善法，是名善法。』第三個回答是正助修行善法成就正覺。正助，正指正觀，空四相；助指緣助，修一切善法。第一個回答以無法可得為正覺，是說通達虛妄即是真理。

【English Translation】 English version: There are both sages and ordinary beings. But ordinary beings cannot generate faith in this Prajna (wisdom), while beings with a sacred body can believe and understand it. To say 'they are not beings' does not refer to ordinary beings; to say 'they are not not beings' does not refer to those who are not beings with a sacred body. Beings with a sacred body are those with the capacity for Mahayana (Great Vehicle). How can they be regarded as ordinary beings who cannot generate faith? Still fearing that Subhuti (善現) has not understood, the following text further inquires and explains it.

'Why is that? Subhuti (須菩提), what is meant by 'beings, beings'? The Tathagata (如來) says they are not beings; that is called 'beings'.' 'Beings, beings' refers back to the previous 'not beings, not not beings.' 'The Tathagata (如來) says they are not beings; that is called 'beings'' means they are not ordinary beings, but beings with a sacred body who can generate faith and understanding.

Nineteenth Doubt: How to Cultivate and Realize When There is No Dharma? This doubt arises from the previous twelfth and thirteenth doubts about obtaining Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete enlightenment) when there is 'no dharma'.

Subhuti (須菩提) said to the Buddha: 'World Honored One, does the Buddha attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提) because of no attainment?' The Buddha said: 'So it is, so it is, Subhuti (須菩提). In Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提), I do not even have the slightest dharma that can be attained; that is called Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提).' Since it was previously said that there is actually no dharma to attain unsurpassed, complete enlightenment, then how can there be cultivation and realization? Therefore, the question arises out of doubt. The Buddha's answer has three points: first, he answers that no dharma can be attained as enlightenment; second, he answers that equality is enlightenment; and third, he answers that proper and auxiliary cultivation of good dharmas achieves enlightenment. The first answer is as seen in the text.

'Furthermore, Subhuti (須菩提), this dharma is equal, without high or low; that is called Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提).' The second answer is that equality is enlightenment.

'With no self, no person, no sentient being, and no life-span, cultivate all good dharmas, and then Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提) will be attained. Subhuti (須菩提), what is called 'good dharmas,' the Tathagata (如來) says is not good dharmas; that is called 'good dharmas'.' The third answer is that proper and auxiliary cultivation of good dharmas achieves enlightenment. 'Proper' refers to proper contemplation, emptying the four marks; 'auxiliary' refers to supporting conditions, cultivating all good dharmas. The first answer, that no dharma can be attained as enlightenment, means that understanding illusion is truth.

也。二以平等為正覺者法無高下也。三以正助成正覺者。離相修善也。由離相故。名為善法。

二十斷所說無記非因疑　此疑從上修善法而來

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　前既云從修善法得菩提。則佛所說法是無記法。不能得菩提耶。恐有此疑。故佛舉大千世界中施七寶聚如須彌山之多。且大較之持說四句功德。百千萬億分中乃不及其一。所說法蓋佛離言說相。以離相故能作菩提之因。故慈氏偈云。雖言無記法。而說是彼因。彼即菩提也。

二十一斷平等云何度生疑　此疑從第十九疑中是法平等而來

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。何以故。實無有眾生如來度者。若有眾生如來度者。如來則有我人眾生壽者。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　既云是法平等無有高下。云何如來卻度眾生。故偈云。平等真法界。佛不度眾生。以名共彼陰。不離於法界。名即眾生假名也。陰即五陰實法也。此假名實法皆即法界。故云不離於法界

【現代漢語翻譯】現代漢語譯本：二、以平等為證得正覺者的法，因為法無高下之分。三、以正確的輔助修持成就正覺，即通過離相來修善。因為遠離一切相，所以稱為善法。

二十、斷除所說無記法並非成佛之因的疑惑。這個疑惑是從前面修善法而來。

須菩提，如果有人用三千大千世界中所有像須彌山王那樣多的七寶來佈施，如果有人受持、讀誦這部《般若波羅蜜經》，乃至僅僅是其中的四句偈，並且為他人解說，那麼前者的福德連後者的百分之一都比不上，甚至連百千萬億分之一，乃至用算術譬喻都無法相比。前面既然說從修善法可以得到菩提，那麼佛所說的法難道是無記法，不能得到菩提嗎？恐怕有人產生這樣的疑惑，所以佛舉出用大千世界中像須彌山一樣多的七寶來佈施的例子，並且大致比較了一下，發現持誦解說四句偈的功德，即使是百千萬億分之一都比不上。佛所說的法，是遠離言說之相的。因為遠離一切相，所以能作為菩提之因。所以慈氏菩薩的偈頌說：『雖然說無記法，但卻是菩提之因。』這裡的『彼』指的就是菩提。

二十一、斷除平等之法如何度化眾生的疑惑。這個疑惑是從第十九個疑惑，即『是法平等』而來。

須菩提，你認為怎麼樣？你們不要認為如來會有這樣的想法：『我應當度化眾生。』須菩提，不要這樣想。為什麼呢？實際上沒有眾生被如來所度化。如果真有眾生被如來度化，那麼如來就有了我相、人相、眾生相、壽者相。須菩提，如來說有『我』，那就不是真有『我』，而凡夫俗人卻認為真有『我』。須菩提，所謂的『凡夫』，如來說其實並非真正的凡夫。既然說是法平等，沒有高下之分，那麼如來又如何度化眾生呢？所以偈頌說：『平等真法界，佛不度眾生。』因為名稱與五陰共同存在，不離於法界。名稱就是眾生的假名，五陰就是實際存在的法。這假名和實法都屬於法界，所以說不離於法界。

【English Translation】 English version: Two, taking equality as the Dharma of those who attain perfect enlightenment, because the Dharma has no high or low. Three, achieving perfect enlightenment through correct assistance and practice, that is, cultivating goodness by being free from characteristics. Because of being free from all characteristics, it is called good Dharma.

Twenty, dispelling the doubt that what is said to be indeterminate is not the cause of enlightenment. This doubt comes from the previous cultivation of good Dharma.

Subhuti (one of the principal disciples of the Buddha), if someone were to use all the Sumeru Mountain Kings (the king of mountains, believed to be at the center of the universe) in the three thousand great thousand worlds, piled with seven treasures, for almsgiving, and if someone were to receive, uphold, read, and recite this Prajna Paramita Sutra (Perfection of Wisdom Sutra), even just four lines of verse, and explain it to others, the former's merit would not be equal to even one percent of the latter's, not even one hundred millionth, nor could it be compared by arithmetic or analogy. Since it was said earlier that one can attain Bodhi (enlightenment) from cultivating good Dharma, is the Dharma spoken by the Buddha an indeterminate Dharma that cannot lead to Bodhi? Fearing that such a doubt might arise, the Buddha cites the example of giving alms with seven treasures as numerous as Mount Sumeru in the great thousand world, and roughly compares it, finding that the merit of upholding and explaining four lines of verse is not even one hundred millionth of it. The Dharma spoken by the Buddha is free from the characteristic of speech. Because it is free from all characteristics, it can serve as the cause of Bodhi. Therefore, the verse of Maitreya (the future Buddha) says: 'Although it is said to be indeterminate Dharma, it is said to be the cause of that.' 'That' refers to Bodhi.

Twenty-one, dispelling the doubt of how to liberate sentient beings with the Dharma of equality. This doubt comes from the nineteenth doubt, that is, 'This Dharma is equal'.

Subhuti, what do you think? Do not think that the Tathagata (another name for the Buddha) has this thought: 'I should liberate sentient beings.' Subhuti, do not think like that. Why? In reality, there are no sentient beings liberated by the Tathagata. If there were sentient beings liberated by the Tathagata, then the Tathagata would have the characteristics of self, person, sentient being, and life. Subhuti, when the Tathagata says there is a 'self', it is not a real 'self', but ordinary people think there is a real 'self'. Subhuti, the so-called 'ordinary person', the Tathagata says is not really an ordinary person. Since it is said that the Dharma is equal, without high or low, how does the Tathagata liberate sentient beings? Therefore, the verse says: 'The equal true Dharma realm, the Buddha does not liberate sentient beings.' Because the name and the five skandhas (the five aggregates of existence) coexist, they are not separate from the Dharma realm. The name is the false name of sentient beings, and the five skandhas are the actual existing Dharma. This false name and real Dharma both belong to the Dharma realm, so it is said that they are not separate from the Dharma realm.

。既即法界凡聖一如。豈有眾生可度。故云佛不度眾生。如來若謂我為能度。眾生為所度。此則著於四相。由離四相則非度而度。度而非度。則是如來說有我者。真我也。則非有我者。非妄我也。而凡夫之我是我執也。非凡夫者。論云非生。謂不生聖人法。即毛道凡夫也。

二十二斷以相比知真佛疑　此疑從第十七疑中如來不應以色身諸相見而來

須菩提。于意云何。可以三十二相觀如來不。須菩提言。如是如是。以三十二相觀如來。佛言。須菩提。若以三十二相觀如來者。轉輪聖王則是如來。須菩提白佛言。世尊。如我解佛所說義。不應以三十二相觀如來。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

三十二相者。應身相也。觀如來者。觀法身如來也。問意謂可於應身相好中觀見法身不。善現乃知應身相好從法身流出。若見相好即見法身。故答云如是如是。佛又恐善現於應身取著。不達法體。故又以輪王即如來為難。而善現解佛難意故。云不可以三十二相觀如來也。既而佛乃說偈以證之。法身之體固不離於聲色。但凡夫墮于聞見。是行邪道。不能見於如來也。

二十三斷佛果非關福相疑　此疑從上不應以相觀佛而來

須菩提。汝若作是念

【現代漢語翻譯】現代漢語譯本：既然法界（Dharmadhatu）的凡人和聖人本為一體，哪裡還有眾生可以被度化呢？所以說佛不度眾生。如來如果認為我是能度化者，眾生是被度化者，這就執著於四相（four characteristics）。因為離開了四相，那麼度化就不是真正的度化，不是度化才是真正的度化。如果如來說有『我』，那是真我；如果說沒有『我』，那不是虛妄的我。而凡夫所執著的『我』是『我執』。所謂『非凡夫』，論中說的是『非生』，指不生聖人法，也就是最普通的凡夫。

二十二、斷以相好認知真佛的疑惑。這個疑惑是從第十七個疑惑『如來不應該以色身諸相被認知』而來的。

須菩提（Subhuti），你的意思如何？可以憑藉三十二相（thirty-two marks of excellence）來觀察如來（Tathagata）嗎？』須菩提回答：『是的，是的，可以憑藉三十二相來觀察如來。』佛說：『須菩提，如果憑藉三十二相來觀察如來，那麼轉輪聖王（cakravartin）就是如來了。』須菩提對佛說：『世尊（World-Honored One），依我理解佛所說的意義，不應該憑藉三十二相來觀察如來。』這時，世尊說了偈語：

『若以色見我，以音聲求我，是人行邪道，不能見如來。』

三十二相，是應身（Nirmanakaya）的相。觀察如來，是觀察法身（Dharmakaya）如來。提問的意思是，可以在應身的相好中觀察到法身嗎？善現（Subhuti的另一個名字）知道應身的相好是從法身流出的，如果見到相好就見到了法身，所以回答『是的，是的』。佛又擔心善現執著于應身，不瞭解法身本體，所以用轉輪聖王就是如來來反駁。而善現理解佛的反駁之意，所以說不可以憑藉三十二相來觀察如來。於是佛說了偈語來證明這一點。法身的本體本來就不離聲色，但凡夫執著于聽聞和見解，這是走入邪道，不能見到如來。

二十三、斷佛果並非關乎福德之相的疑惑。這個疑惑是從上面『不應該以相來觀察佛』而來的。

須菩提，你如果這樣想

【English Translation】 English version: Since the ordinary and the holy in the Dharmadhatu (法界) are inherently one, where are there sentient beings to be delivered? Therefore, it is said that the Buddha does not deliver sentient beings. If the Tathagata (如來) thinks, 'I am the deliverer, and sentient beings are those to be delivered,' this is attachment to the four characteristics (四相). Because of being apart from the four characteristics, then deliverance is not true deliverance; non-deliverance is true deliverance. If the Tathagata speaks of 'I', that is the true self; if he speaks of 'no self', that is not a false self. But the 'I' to which ordinary people are attached is 'ego-attachment'. The term 'non-ordinary person', as discussed, refers to 'non-birth', meaning not giving rise to the Dharma of sages, which is the ordinary person in the most basic sense.

Twenty-second, severing the doubt of recognizing the true Buddha through physical characteristics. This doubt arises from the seventeenth doubt: 'The Tathagata should not be seen through physical characteristics.'

Subhuti (須菩提), what do you think? Can the Tathagata (如來) be seen by the thirty-two marks of excellence (三十二相)?' Subhuti replied, 'Yes, yes, the Tathagata can be seen by the thirty-two marks of excellence.' The Buddha said, 'Subhuti, if the Tathagata can be seen by the thirty-two marks of excellence, then the cakravartin (轉輪聖王) is also a Tathagata.' Subhuti said to the Buddha, 'World-Honored One (世尊), as I understand the meaning of what the Buddha said, the Tathagata should not be seen by the thirty-two marks of excellence.' At that time, the World-Honored One spoke this verse:

'Those who seek me by form, or seek me by sound, these people walk a false path and cannot see the Tathagata.'

The thirty-two marks are the marks of the Nirmanakaya (應身). Observing the Tathagata is observing the Dharmakaya (法身) Tathagata. The question implies: can the Dharmakaya be observed in the excellent marks of the Nirmanakaya? Subhuti (善現, another name for Subhuti) knows that the excellent marks of the Nirmanakaya flow from the Dharmakaya. If one sees the excellent marks, one sees the Dharmakaya, so he answers 'Yes, yes.' The Buddha, fearing that Subhuti would become attached to the Nirmanakaya and not understand the essence of the Dharmakaya, uses the example of the cakravartin being the Tathagata as a challenge. Subhuti understands the Buddha's intention in the challenge, so he says that the Tathagata cannot be seen by the thirty-two marks of excellence. Then the Buddha speaks a verse to prove this point. The essence of the Dharmakaya is inherently inseparable from sound and form, but ordinary people are attached to hearing and seeing, which is walking a false path and cannot see the Tathagata.

Twenty-third, severing the doubt that the Buddha-fruit is not related to blessed appearances. This doubt arises from the above: 'The Buddha should not be observed by appearances.'

Subhuti, if you think

。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。如來不以具足相故得阿耨多羅三藐三菩提。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。何以故。發阿耨多羅三藐三菩提心者。於法不說斷滅相　上明如來所證菩提不從福德而致。是則菩薩所修福德。不成菩提之因。亦不克果報耶。為斷此疑故告之曰。莫作是念。如來不以具足相而得菩提。具足相即福德相也。蓋大乘所修福德之因。所得福德之果。但離取著之相。不同小乘斷滅之見。故曰於法不說斷滅相也。下又設喻以告。

須菩提。若菩薩以滿恒河沙等世界七寶持用佈施。若復有人知一切法無我得成於忍。此菩薩勝前菩薩所得福德。須菩提。以諸菩薩不受福德故。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　假使有人。以無量世界七寶行施心有所著。所感之福則成有漏。心若離著即成無漏。故云若有人知一切法無我得成於忍。無我者。無人法二執也。忍即無生法忍。初住菩薩所證也。既得無生法忍。則與彼住相行施者不同。故云勝前菩薩所得福德。言不受福德者。不受有漏福報也。善現又疑。既不受福報。云何能獲無生法忍。須知有漏果報則不應受。無漏果報則受

【現代漢語翻譯】現代漢語譯本：『如來不是因為具備圓滿的相而證得阿耨多羅三藐三菩提（無上正等正覺）。須菩提，不要這樣想，認為如來不是因為具備圓滿的相而證得阿耨多羅三藐三菩提。須菩提，如果你這樣想，那麼發起阿耨多羅三藐三菩提心（無上正等正覺之心）的人，就是說一切法是斷滅的。不要這樣想。為什麼呢？因為發起阿耨多羅三藐三菩提心的人，對於法，不說斷滅相。』上面說明如來所證的菩提不是從福德而得到的，那麼菩薩所修的福德，就不能成為菩提的因，也不能得到果報了嗎？爲了斷除這個疑惑，佛告訴須菩提說：『不要這樣想，如來不是因為具備圓滿的相而得到菩提。』具足相就是福德相。大乘所修的福德之因，所得的福德之果，只要離開執著的相，就不同於小乘斷滅的見解，所以說對於法不說斷滅相。下面又設比喻來告訴須菩提。『須菩提，如果菩薩用裝滿恒河沙數那麼多世界的七寶來佈施，如果又有人知道一切法無我，因而成就了忍，這位菩薩勝過前面那位菩薩所得到的福德。須菩提，因為諸位菩薩不接受福德的緣故。』須菩提問佛說：『世尊，為什麼菩薩不接受福德呢？』須菩提，菩薩所作的福德不應該貪著，所以說不接受福德。』假使有人用無量世界的七寶來行佈施，心中有所執著，所感得的福報就成為有漏。如果心能離開執著，就成為無漏。所以說如果有人知道一切法無我，因而成就了忍。無我，就是沒有人我和法我的兩種執著。忍，就是無生法忍，是初住菩薩所證得的。既然得到了無生法忍，就與那些執著于相而行佈施的人不同，所以說勝過前面那位菩薩所得到的福德。說不接受福德，就是不接受有漏的福報。善現又疑惑，既然不接受福報，怎麼能獲得無生法忍呢？要知道有漏的果報是不應該接受的，無漏的果報則可以接受。

【English Translation】 English version: 'The Tathagata (如來，one of the titles of a Buddha) did not attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提， unsurpassed, complete and perfect enlightenment) because of possessing complete characteristics.' Subhuti (須菩提，one of the principal disciples of the Buddha), do not think like that, that the Tathagata did not attain Anuttara-samyak-sambodhi because of possessing complete characteristics. Subhuti, if you think like that, then those who have aroused the mind for Anuttara-samyak-sambodhi are saying that all dharmas (法，teachings or phenomena) are annihilated. Do not think like that. Why? Because those who have aroused the mind for Anuttara-samyak-sambodhi do not speak of the characteristic of annihilation regarding dharmas.' The above explains that the Bodhi (菩提，enlightenment) attained by the Tathagata is not obtained from meritorious virtues. Then, the meritorious virtues cultivated by the Bodhisattva (菩薩，one who seeks enlightenment) cannot become the cause of Bodhi, nor can they attain fruition? To dispel this doubt, the Buddha tells Subhuti: 'Do not think like that, the Tathagata did not attain Bodhi because of possessing complete characteristics.' Complete characteristics are the characteristics of meritorious virtues. The cause of meritorious virtues cultivated by Mahayana (大乘，the Great Vehicle) and the fruit of meritorious virtues obtained, as long as they are free from the aspect of attachment, are different from the views of annihilation of Hinayana (小乘，the Lesser Vehicle). Therefore, it is said that one does not speak of the characteristic of annihilation regarding dharmas. Below, another analogy is set forth to tell Subhuti. 'Subhuti, if a Bodhisattva uses the seven treasures filling worlds as numerous as the sands of the Ganges River (恒河沙，Ganges River sand) for giving, and if there is someone who knows that all dharmas are without self and thus attains forbearance, this Bodhisattva surpasses the meritorious virtues obtained by the previous Bodhisattva.' Subhuti, because all Bodhisattvas do not accept meritorious virtues.' Subhuti asked the Buddha: 'World Honored One (世尊，another title of the Buddha), why do Bodhisattvas not accept meritorious virtues?' Subhuti, Bodhisattvas should not be greedy for the meritorious virtues they perform, therefore it is said that they do not accept meritorious virtues.' Suppose someone uses the seven treasures of immeasurable worlds to practice giving, with attachment in their mind, the blessings they receive become tainted. If the mind can be free from attachment, it becomes untainted. Therefore, it is said that if someone knows that all dharmas are without self and thus attains forbearance. Without self means without the two attachments of person and dharma. Forbearance is the forbearance of non-origination of dharmas, which is attained by the Bodhisattva of the first stage. Since one has attained the forbearance of non-origination of dharmas, they are different from those who practice giving while dwelling in characteristics, therefore it is said that they surpass the meritorious virtues obtained by the previous Bodhisattva. Saying that one does not accept meritorious virtues means not accepting tainted blessings. Subhuti again doubts, since one does not accept blessings, how can one attain the forbearance of non-origination of dharmas? One must know that tainted fruition should not be accepted, while untainted fruition can be accepted.

而不取。取謂取著。故云菩薩所作福德不應貪著也。

二十四斷化身出現受福疑　此疑從上不受福德而來

須菩提。若有人言。如來若來若去若坐若臥。是人不解我所說義。何以故。如來者無所從來。亦無所去。故名如來　有來去坐臥者。乃如來應身也。無來無去者法身也。然如來昔行菩薩道時不受福報。云何至果有去來坐臥之相。使諸眾生供養獲福。恐有此疑故告以釋之。謂如來應用示有動作。而法身之體如如不動也。

二十五斷法身化身一異疑　此疑從上應有去來法無去來而來

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。須菩提言。甚多世尊　上明應身去來是異。法身無去來是一。佛恐善現有一異之見。故設喻以釋之。釋中初舉世界微塵一異斷疑。次舉言說我法離見。初釋中文有三科。一標界塵一異以顯無性。言世界者。喻法身也。微塵者。喻應身也。世界一也。微塵異也。碎界作塵。塵無異性。合塵為界。界無一性。喻全法起應。應無異性。全應即法。法無一性。故偈云。去來化身佛。法身常不動。於是法界處。非一亦非異。然如來體用互融。所以能一能異非一非異。自在無礙者矣。

何以故。若是微塵眾實有者。佛則不說是微塵眾。所

【現代漢語翻譯】現代漢語譯本：而不去執著。執著就是指執取和著迷。所以說，菩薩所做的福德不應該貪戀執著。二十四、斷除對化身出現和享受福報的疑惑。這個疑惑是從前面所說的不接受福德而來的。須菩提，如果有人說，『如來（Tathagata，佛的稱號之一）有來有去，有坐有臥』，這個人是不瞭解我所說的真義。為什麼呢？如來（Tathagata）是無所從來，也無所去，所以才叫做如來（Tathagata）。有來去坐臥的，是如來的應身（Nirmanakaya，為度化眾生而示現的化身）；無來無去的，是法身（Dharmakaya，佛的真身或本體）。然而如來（Tathagata）過去行菩薩道的時候不接受福報，為什麼成佛之後反而有來去坐臥的現象，使得眾生供養而獲得福報呢？』恐怕有人有這樣的疑惑，所以佛告訴須菩提來解釋這個問題，意思是如來的應身爲了適應眾生而示現有動作，而法身的本體則是如如不動的。二十五、斷除對法身和化身是一還是異的疑惑。這個疑惑是從前面所說的應身有來去而法身無來去而來的。須菩提，如果有一位善男子或善女人，把三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個大單位世界）都碎為微塵（paramanu，極小的粒子），你認為怎麼樣？這些微塵的數量多不多？』須菩提回答說：『非常多，世尊（Bhagavan，佛的尊稱）。』前面說明應身有來去是『異』，法身無來去是『一』。佛恐怕須菩提產生『一』和『異』的看法，所以用比喻來解釋。解釋中，首先用世界和微塵的『一』和『異』來斷除疑惑，然後用言說『我法』來遠離執見。最初的解釋分為三個部分：一是標明世界和微塵的『一』和『異』來顯示其無自性。所說的世界，比喻法身；微塵，比喻應身。世界是『一』，微塵是『異』。粉碎世界成為微塵，微塵沒有『異』的自性；聚合微塵成為世界，世界沒有『一』的自性。比喻完全從法身起應身，應身沒有『異』的自性；完全的應身就是法身，法身沒有『一』的自性。所以偈語說：『來去化身佛，法身常不動，於此法界處，非一亦非異。』這樣，如來的體和用互相融合，所以能夠『一』能夠『異』，『非一非異』，自在無礙。為什麼呢？如果這些微塵真的有自性，佛就不應該說這是微塵眾了。

【English Translation】 English version: And not to be attached. Attachment means to grasp and be fascinated. Therefore, it is said that the merits made by Bodhisattvas should not be greedily attached to. Twenty-fourth, resolving doubts about the appearance and enjoyment of blessings by the Transformation Body. This doubt arises from the previous statement of not accepting blessings. Subhuti, if someone says, 'The Tathagata (one of the titles of the Buddha) comes and goes, sits and lies down,' that person does not understand the meaning of what I have said. Why? The Tathagata (Tathagata) has nowhere to come from and nowhere to go, hence the name Tathagata (Tathagata). Those who come and go, sit and lie down are the Response Body (Nirmanakaya, a manifested body for the purpose of saving sentient beings) of the Tathagata; those who neither come nor go are the Dharma Body (Dharmakaya, the true body or essence of the Buddha). However, when the Tathagata (Tathagata) practiced the Bodhisattva path in the past, he did not accept blessings. Why does he now have the appearance of coming and going, sitting and lying down, causing sentient beings to make offerings and gain blessings?' Fearing that someone might have such doubts, the Buddha tells Subhuti to explain this issue, meaning that the Response Body of the Tathagata manifests actions to adapt to sentient beings, while the essence of the Dharma Body remains unmoving. Twenty-fifth, resolving doubts about whether the Dharma Body and the Transformation Body are the same or different. This doubt arises from the previous statement that the Response Body comes and goes while the Dharma Body does not. Subhuti, if a virtuous man or virtuous woman were to grind the three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu, a large unit world in Buddhist cosmology) into dust particles (paramanu, extremely small particles), what do you think? Would the multitude of these dust particles be many or not?' Subhuti replied, 'Very many, World Honored One (Bhagavan, a respectful title for the Buddha).' The previous explanation stated that the Response Body coming and going is 'different,' and the Dharma Body not coming and going is 'the same.' Fearing that Subhuti might develop a view of 'same' and 'different,' the Buddha uses a metaphor to explain. In the explanation, the 'sameness' and 'difference' of the world and dust particles are first used to dispel doubts, and then the speech of 'I' and 'Dharma' is used to stay away from clinging views. The initial explanation is divided into three parts: first, the 'sameness' and 'difference' of the world and dust particles are indicated to show their lack of inherent nature. The so-called world is a metaphor for the Dharma Body; the dust particles are a metaphor for the Response Body. The world is 'one,' and the dust particles are 'different.' Crushing the world into dust particles, the dust particles have no inherent nature of 'difference'; gathering the dust particles into a world, the world has no inherent nature of 'one.' This is a metaphor for the complete arising of the Response Body from the Dharma Body, the Response Body has no inherent nature of 'difference'; the complete Response Body is the Dharma Body, the Dharma Body has no inherent nature of 'one.' Therefore, the verse says: 'The Buddha of coming and going Transformation Body, the Dharma Body is always unmoving, in this Dharma realm, neither one nor different.' In this way, the essence and function of the Tathagata merge with each other, so it can be 'one' and can be 'different,' 'neither one nor different,' free and unobstructed. Why? If these dust particles truly had inherent nature, the Buddha would not have said that this is a multitude of dust particles.

以者何。佛說微塵眾。則非微塵眾是名微塵眾　此釋微塵。喻應身無異性。若知碎世界作微塵。微塵全是世界。則塵．無實性。故曰則非微塵。以離性計而說微塵。故曰是名微塵也。此喻全法起應應即是法。何異性之有哉。

世尊。如來所說三千大千世界。則非世界。是名世界。何以故。若世界實有者。則是一合相。如來說一合相則非一合相是名一合相。須菩提。一合相者。則是不可說。但凡夫之人貪著其事　此釋世界喻法身無一性。若知合微塵為世界。世界全是微塵。則世界無實性。故曰則非世界。以離性計而說世界。故曰是名世界也。一合相者。言眾塵和合為一世界非一合相者。非性執之一合。是名一合相者。乃離性之一合也。此一合相不可思說。而凡夫不了自生貪著耳。此喻全應是法。法不離應。何一性之有哉。

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。不也世尊。是人不解如來所說義。何以故。世尊。說我見人見眾生見壽者見。則非我見人見眾生見壽者見。是名我見人見眾生見壽者見　此下明離我法二見。初離我見。夫我見者。有真我之見。有妄我之見。妄我見者。虛妄分別眾生見也。真我見者。遠離執著如來見也。既離執著。示有我見人見眾生見壽

【現代漢語翻譯】現代漢語譯本：什麼是『以者何』？佛說的是微塵的集合（微塵眾）。但（這些微塵）並非實在的微塵集合，所以才稱之為微塵集合。這解釋了微塵的比喻，意味著應身（如來的化身）與法身沒有區別。如果明白將世界粉碎成微塵，微塵全部都是世界，那麼微塵就沒有實在的自性。所以說『則非微塵』。因為是從脫離自性的角度來說微塵，所以說『是名微塵』。這比喻全部的法顯現為應身，應身就是法，有什麼自性的區別呢？世尊，如來說的三千大千世界，（實際上）並非實在的世界，所以才稱之為世界。為什麼呢？如果世界是真實存在的，那就是一個『一合相』（統一的整體）。如來說的『一合相』，（實際上）並非實在的『一合相』，所以才稱之為『一合相』。須菩提，這個『一合相』是不可言說的，只是凡夫俗子執著於它。這解釋了世界是法身的比喻，法身沒有單一的自性。如果明白微塵聚合成為世界，世界全部都是微塵，那麼世界就沒有實在的自性。所以說『則非世界』。因為是從脫離自性的角度來說世界，所以說『是名世界』。『一合相』，指的是眾多微塵和合成為一個世界；『非一合相』，指的是並非執著于自性的統一；『是名一合相』，指的是脫離自性的統一。這個『一合相』是不可思議、不可言說的，只是凡夫不明白而自己產生執著罷了。這比喻全部的應身就是法，法不離應身，有什麼單一自性的區別呢？須菩提，如果有人說佛說了我見（對自我的執著），人見（對人的執著），眾生見（對眾生的執著），壽者見（對壽命的執著）。須菩提，你認為怎麼樣？這個人理解我所說的意思嗎？』『不，世尊，這個人不理解如來所說的意思。』『為什麼呢？世尊，（佛）說我見、人見、眾生見、壽者見，（實際上）並非實在的我見、人見、眾生見、壽者見，所以才稱之為我見、人見、眾生見、壽者見。』這下面闡明要脫離我見和法見。首先是脫離我見。所謂我見，有真我的見解，有妄我的見解。妄我的見解，是虛妄分別的眾生見。真我的見解，是遠離執著的如來見。既然遠離了執著，就顯示出有我見、人見、眾生見、壽者見。

【English Translation】 English version: What is meant by '以者何' (yǐ zhě hé)? The Buddha said it refers to an aggregate of dust particles (微塵眾, wēi chén zhòng). However, it is not truly an aggregate of dust particles, therefore it is called an aggregate of dust particles. This explains the metaphor of dust particles, implying that the manifested body (應身, yìng shēn, the transformation body of the Buddha) is no different from the Dharma body. If one understands that a world can be broken down into dust particles, and that all dust particles are essentially the world, then the dust particles have no real inherent nature. Therefore, it is said '則非微塵眾' (zé fēi wēi chén zhòng, then it is not an aggregate of dust particles). Because dust particles are spoken of from the perspective of being separate from inherent nature, it is said '是名微塵眾' (shì míng wēi chén zhòng, therefore it is called an aggregate of dust particles). This is a metaphor for how the entire Dharma manifests as the manifested body, and the manifested body is the Dharma. What difference in inherent nature is there? World Honored One, the three thousand great thousand worlds (三千大千世界, sān qiān dà qiān shì jiè) spoken of by the Tathagata (如來, rú lái), are not truly worlds, therefore they are called worlds. Why is that? If the world truly existed, it would be a 'composite entity' (一合相, yī hé xiàng, a unified whole). The 'composite entity' spoken of by the Tathagata is not truly a 'composite entity', therefore it is called a 'composite entity'. Subhuti (須菩提, Xū pútí), this 'composite entity' is unspeakable, but ordinary people cling to it. This explains the metaphor of the world as the Dharma body, the Dharma body having no single inherent nature. If one understands that dust particles come together to form a world, and that the world is entirely dust particles, then the world has no real inherent nature. Therefore, it is said '則非世界' (zé fēi shì jiè, then it is not a world). Because the world is spoken of from the perspective of being separate from inherent nature, it is said '是名世界' (shì míng shì jiè, therefore it is called a world). 'Composite entity' refers to numerous dust particles coming together to form a world; 'not a composite entity' refers to not clinging to the inherent nature of unity; 'is called a composite entity' refers to a unity separate from inherent nature. This 'composite entity' is inconceivable and unspeakable, but ordinary people, not understanding, create attachment to it themselves. This is a metaphor for how the entire manifested body is the Dharma, the Dharma not being separate from the manifested body. What difference in single inherent nature is there? Subhuti, if someone says that the Buddha speaks of self-view (我見, wǒ jiàn, attachment to self), person-view (人見, rén jiàn, attachment to persons), sentient being-view (眾生見, zhòng shēng jiàn, attachment to sentient beings), and lifespan-view (壽者見, shòu zhě jiàn, attachment to lifespan), Subhuti, what do you think? Does this person understand the meaning of what I have said?' 'No, World Honored One, this person does not understand the meaning of what the Tathagata has said.' 'Why is that? World Honored One, (the Buddha) speaks of self-view, person-view, sentient being-view, and lifespan-view, (but) they are not truly self-view, person-view, sentient being-view, and lifespan-view, therefore they are called self-view, person-view, sentient being-view, and lifespan-view.' The following explains the separation from the views of self and Dharma. First is the separation from self-view. So-called self-view includes the view of a true self and the view of a false self. The view of a false self is the view of sentient beings arising from false discrimination. The view of a true self is the view of the Tathagata that is free from attachment. Since one is free from attachment, it is shown that there are self-view, person-view, sentient being-view, and lifespan-view.

者見。此不見而見也。在迷眾生以為如來實有四見。故云不解如來所說義也。善現既解如來所說之義。即知四見皆非虛妄分別是真我之見。故云是名我見人見眾生見壽者見也。

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。須菩提。所言法相者。如來說即非法相。是名法相　次離法見。夫如來說法。要令眾生髮菩提心。修行契理故。聞如來所說。當如是知見信解不生法相。言不生法相者。不於法取著也。法本離相。如來稱性而說。故云即非法相是名法相。此一段文。雖證釋離於法執。亦是總結降住正行。由經初善現請問。若人發無上菩提心者。應云何住云何降伏其心。如來答云。應如是住如是降伏其心。故今結云。發菩提心者。於一切法如是知見信解。此結如是住也。不生法相此結降伏妄心也。

二十六斷化身說法無福疑　此疑從上塵喻化身是異而來

須菩提。若有人以滿無量阿僧祇世界七寶。持用佈施。若有善男子善女人。發菩薩心者。持於此經乃至四句偈等。受持讀誦為人演說。其福勝彼。云何為人演說。不取于相如如不動　此段文有三節。初以無量阿僧祇世界七寶佈施。是假喻格量也。自若有善男子下。明持說福勝。自云何為人演說下。是釋福勝所以。

【現代漢語翻譯】現代漢語譯本：這是不見而見的境界。在迷惑的眾生看來，以為如來確實有四種見解（我見、人見、眾生見、壽者見）。所以說他們不理解如來所說的真正含義。善現（須菩提的尊稱）既然理解如來所說的含義，就知道這四種見解並非虛妄分別，而是真我的顯現。所以說，這就是所謂的我見、人見、眾生見、壽者見。

須菩提（佛陀的弟子）。凡是發了阿耨多羅三藐三菩提心（無上正等正覺之心）的人，對於一切法，都應該這樣去了解、這樣去看待、這樣去信仰和理解，不執著於法的表象。須菩提，所說的『法相』，如來說它就不是『法相』，只是名為『法相』而已。』接下來是遠離對法的執著。如來說法，是爲了讓眾生髮起菩提心，修行與真理相契合。所以，聽聞如來說法，應當這樣去了解、看待、信仰和理解，不執著於法的表象。所謂『不生法相』，就是不執著於法。法本來就是離相的，如來是順應自性而說，所以說『即非法相，是名法相』。這一段經文，雖然是闡釋要遠離對法的執著，也是總結了如何安住和降伏妄心的正確修行方法。因為經文一開始，善現請問，如果有人發了無上菩提心，應該如何安住，如何降伏其心。如來回答說，『應如是住，如是降伏其心』。所以現在總結說，發菩提心的人，對於一切法，應該這樣去了解、看待、信仰和理解，這是總結了如何安住。『不生法相』，這是總結了如何降伏妄心。

第二十六品斷除化身說法沒有福報的疑惑。這個疑惑是從前面用微塵來比喻化身是不同的而產生的。

須菩提，如果有人用充滿無量阿僧祇（極多的數量單位）世界的七寶（七種珍寶）來佈施，如果又有善男子、善女人，發了菩薩心的人，受持這部經，乃至其中的四句偈（佛經中的四句詩），並且為人演說，那麼他的福報勝過前者。要怎樣為人演說呢？不執著于任何表象，像如如不動那樣（保持內心的平靜和穩定）。』這段經文分為三個部分。首先是用充滿無量阿僧祇世界的七寶佈施，這是一種假設的比喻，用來衡量福報的大小。從『若有善男子』開始，說明受持和演說此經的福報更大。從『云何為人演說』開始，解釋福報更大的原因。

【English Translation】 English version: This is seeing without seeing. Deluded beings believe that the Tathagata (another name for Buddha) truly has four views (self-view, person-view, sentient being-view, and lifespan-view). Therefore, it is said that they do not understand the true meaning of what the Tathagata says. Since Subhuti (a respectful name for the disciple) understands the meaning of what the Tathagata says, he knows that these four views are not false discriminations, but manifestations of the true self. Therefore, it is said that these are the so-called self-view, person-view, sentient being-view, and lifespan-view.

Subhuti (Buddha's disciple), those who have aroused the mind of Anuttara-Samyak-Sambodhi (the mind of unsurpassed, complete, and perfect enlightenment) should know, see, believe, and understand all dharmas (teachings or phenomena) in this way, without clinging to the appearance of dharmas. Subhuti, what is called 'dharma-appearance,' the Tathagata says it is not 'dharma-appearance,' it is merely named 'dharma-appearance.' Next is to be free from the view of dharmas. The Tathagata speaks the Dharma in order to cause sentient beings to arouse the Bodhi mind (the mind of enlightenment) and cultivate in accordance with the truth. Therefore, upon hearing the Tathagata's teachings, one should know, see, believe, and understand in this way, without clinging to the appearance of dharmas. 'Not clinging to the appearance of dharmas' means not being attached to dharmas. Dharmas are inherently without appearance. The Tathagata speaks in accordance with his nature, so it is said, 'It is not dharma-appearance, it is merely named dharma-appearance.' This passage, although explaining the need to be free from attachment to dharmas, also summarizes the correct practice of abiding and subduing the mind. Because at the beginning of the sutra, Subhuti asked, if someone has aroused the mind of unsurpassed Bodhi, how should they abide and how should they subdue their mind. The Tathagata answered, 'They should abide in this way and subdue their mind in this way.' Therefore, it is now concluded that those who have aroused the Bodhi mind should know, see, believe, and understand all dharmas in this way, which summarizes how to abide. 'Not clinging to the appearance of dharmas' summarizes how to subdue the deluded mind.

Chapter 26: Severing Doubts about the Lack of Merit in Emanation Bodies Preaching the Dharma. This doubt arises from the previous analogy of using dust particles to illustrate that emanation bodies are different.

Subhuti, if someone were to give alms with the seven treasures (gold, silver, lapis lazuli, crystal, agate, red coral, and amber) filling countless Asamkhya (an extremely large number) worlds, and if there is a good man or good woman who has aroused the Bodhisattva mind (the mind seeking enlightenment for all beings), who upholds this sutra, even just four lines of a verse (a four-line poem from the sutra), recites it, and explains it to others, then their merit surpasses the former. How does one explain it to others? Without clinging to any appearance, like Thus Come, Thus Gone (remaining calm and stable in the mind).』 This passage is divided into three parts. First, giving alms with the seven treasures filling countless Asamkhya worlds is a hypothetical analogy used to measure the amount of merit. Starting with 'If there is a good man,' it explains that the merit of upholding and explaining this sutra is greater. Starting with 'How does one explain it to others,' it explains the reason why the merit is greater.

據經文但明持說功德。而論乃謂化佛說法有無量功德者。蓋化佛是說經教主。持說是弘經之人。所弘之經是佛所說。佛之所說離言說相。故功德無量。弘經之人若能離著。則其福能勝彼也。如如者。法身之理也。化身既即法身。則無去無來故不動也。

二十七斷入寂如何說法疑　此疑從上演說與不動而來

何以故　上言如如不動。則佛常住世間。為眾生說法。何故言如來入涅槃耶。恐有此疑。故說偈以釋云。

一切有為法　　如夢幻泡影　如露亦如電　　應作如是觀

一切有為法者。一切世間生滅之法也。佛生人中示同生滅。亦屬有為無常之法。無常之法虛假不實。故以夢幻泡影露電六種為喻。應作如是觀者。觀即般若妙智。以此妙智觀有為法。如夢幻等。能觀既是妙智。所觀無非妙境。妙境者。一境三諦也。妙智者。一心三觀也。三觀者。空假中也。三諦者。真俗中也。即觀有為之法。離性離相之謂空。無法不具之謂假。非空非假之謂中。諦者審實不虛之謂。全諦發觀。以觀照諦。諦既即一而三。觀豈前後而照。故云如是觀也。能如是觀。乃了化身即法身無常即常也。雖即法身不礙涅槃。常即無常也。良以如來究竟非常非無常之法。故所以能常能無常也。是則終日涅槃終日說法。不住有為

【現代漢語翻譯】現代漢語譯本根據經文，但只要受持經文就能獲得功德。而論著卻說化身佛說法有無量的功德。這是因為化身佛是宣說經教的主，受持宣說是弘揚經文的人。所弘揚的經文是佛所說的，佛所說的內容超越了言語的表達，所以功德無量。弘揚經文的人如果能夠不執著，那麼他的福報就能勝過化身佛。『如如』指的是法身的真理。化身既然等同於法身，就沒有來去，所以是不動的。

二十七、斷絕入寂如何說法的疑問。這個疑問是從前面所說的演說和不動而來的。

『何以故』，上面說『如如不動』，那麼佛就應該常住在世間，為眾生說法。為什麼又說如來入涅槃呢？恐怕有這樣的疑問，所以用偈語來解釋說：

『一切有為法，如夢幻泡影，如露亦如電，應作如是觀。』

『一切有為法』，指的是世間一切生滅變化的現象。佛降生到人間，示現與人一樣的生滅，也屬於有為無常的現象。無常的現象虛假不實，所以用夢、幻、泡、影、露、電這六種事物來比喻。『應作如是觀』，觀就是般若的妙智。用這種妙智來觀察有為法，就像夢幻等一樣。能觀的是妙智，所觀的無非是妙境。妙境就是一境三諦。妙智就是一心三觀。三觀指的是空、假、中。三諦指的是真、俗、中。也就是觀察有為的法，遠離自性與現象的稱為空，沒有哪種法不具備的稱為假，非空非假的稱為中。諦的意思是審察真實不虛。完全從諦理出發產生觀，用觀來照亮諦理。諦理既然即一而三，觀怎麼會有先後之分呢？所以說『如是觀』。能夠這樣觀照，就能明白化身就是法身，無常就是常。雖然就是法身，不妨礙涅槃，常就是無常。實在是因為如來最終既不是常也不是無常的法，所以才能常也能無常。這樣就是終日涅槃，終日說法，不住于有為。

【English Translation】 English version According to the scriptures, simply upholding and reciting the scriptures brings merit. However, commentaries state that the transformation body (化佛, Huà Fó) Buddha's teachings have immeasurable merit. This is because the transformation body Buddha is the master who expounds the teachings, and upholding and reciting is done by those who propagate the scriptures. The scriptures they propagate are those spoken by the Buddha, and the Buddha's words transcend verbal expression, hence the immeasurable merit. If those who propagate the scriptures can detach themselves from attachment, their blessings can surpass those of the transformation body Buddha. 'Suchness' (如如, Rú Rú) refers to the principle of the Dharma body (法身, Fǎ Shēn). Since the transformation body is identical to the Dharma body, there is no coming or going, hence it is unmoving.

Twenty-seven: The doubt of how to teach when cutting off entering stillness. This doubt comes from the previously mentioned exposition and immobility.

'Why is this so?' Above it was said 'Suchness is unmoving,' so the Buddha should constantly reside in the world, teaching the Dharma to sentient beings. Why then is it said that the Tathagata (如來, Rú Lái) enters Nirvana? Fearing this doubt, a verse is spoken to explain it:

'All conditioned phenomena are like dreams, illusions, bubbles, shadows, like dew and lightning; thus should you contemplate them.'

'All conditioned phenomena' refers to all phenomena of arising and ceasing in the world. The Buddha was born among humans, demonstrating the same arising and ceasing, also belonging to conditioned and impermanent phenomena. Impermanent phenomena are false and unreal, so they are likened to six things: dreams, illusions, bubbles, shadows, dew, and lightning. 'Thus should you contemplate them'; contemplation is the wonderful wisdom of Prajna (般若, Bō Rě). Using this wonderful wisdom to contemplate conditioned phenomena is like contemplating dreams and illusions. What is capable of contemplating is wonderful wisdom, and what is contemplated is none other than the wonderful realm. The wonderful realm is the one realm and three truths. Wonderful wisdom is the one mind and three contemplations. The three contemplations refer to emptiness, provisionality, and the middle way. The three truths refer to truth, conventional truth, and the middle way. That is, contemplating conditioned phenomena, the absence of inherent nature and characteristics is called emptiness; the absence of any phenomenon that is not included is called provisionality; neither emptiness nor provisionality is called the middle way. 'Truth' means examining what is real and not false. Generating contemplation entirely from truth, using contemplation to illuminate truth. Since truth is both one and three, how can contemplation have a before and after? Therefore, it is said 'thus should you contemplate them.' Being able to contemplate in this way, one understands that the transformation body is the Dharma body, and impermanence is permanence. Although it is the Dharma body, it does not hinder Nirvana; permanence is impermanence. It is truly because the Tathagata ultimately is neither permanent nor impermanent, so he can be both permanent and impermanent. Thus, he is constantly in Nirvana and constantly teaching the Dharma, not dwelling in conditioned phenomena.

不住無為。不可得而思議者也。一經始末皆稱如是。始云如是住如是降心。中間節節云如是。至此又云如是觀。論乃釋云。妙智正觀。故知妙智實一經之宗也。正宗竟。

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。

金剛般若波羅蜜經註解

洪武十年十一月二十有二日

皇帝有詔。令天下僧徒習通心經金剛楞伽三經。晝則講說。夜則禪定。復

詔。取諸郡禪教僧。會於天界善世禪寺。校讎三經古注一定其說。頒行天下以廣傳持。洪惟

皇上以金輪統御。乘夙願力。親受靈山付囑。流通教法。以壽慧命。不勝幸甚。於是(臣)僧(宗泐)等。才雖愚鈍。敢竭丹衷。述平昔所聞。輒為註釋。注成。以十一年正月二十有八日。詣

闕進呈。

上御華蓋殿覽畢。乃可其說。

敕刊板行世。然此三經。皆是究心之要。其功在乎破情顯性。而流通之功。良亦不細。上以陰翊王度。下以資益群生。非惟吾徒一時之幸。實天下萬世之至幸也。(臣)僧(宗泐)謹識。

洪武十一年正月　　　日

【現代漢語翻譯】現代漢語譯本：不住于無為法（Wuwei fa，指不造作、不強求的境界）。這是不可思議的。一部經書從頭到尾都稱作『如是』。開始說『如是住，如是降伏其心』，中間的每一段都說『如是』，到這裡又說『如是觀』。註釋解釋說，這是妙智正觀。由此可知，妙智實為整部經書的宗旨。正宗分結束。

佛陀說完這部經后，長老須菩提（Subhuti）以及各位比丘（Bhiksu，出家男眾）、比丘尼（Bhiksuni，出家女眾）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士），以及一切世間的天人（Deva，天神）和阿修羅（Asura，一種神道），聽聞佛陀所說，都非常歡喜，信受奉行。

《金剛般若波羅蜜經》註解

洪武十年十一月二十二日

皇帝下詔，命令天下僧侶學習通曉《心經》、《金剛經》、《楞伽經》這三部經。白天講說，夜晚禪定。又下詔，選取各郡的禪宗和教宗僧人，會集於天界善世禪寺，校對這三部經的古注，確定其說法，頒行天下，以廣泛傳播持誦。恭敬地想到，皇上以轉輪聖王的身份統治天下，憑藉宿世的願力，親自接受靈山的囑託，流通教法，以延續慧命，實在是非常幸運。因此，臣僧宗泐（Zongle）等人，雖然才智愚鈍，也敢竭盡忠心，陳述平素所聞，冒昧地進行註釋。註釋完成，于洪武十一年正月二十八日，前往京闕進呈。

皇上在華蓋殿閱覽完畢，認可其說法。

敕令刊印頒行於世。然而這三部經，都是探究心性的要旨，其功用在於破除情執，顯現本性。而流通的功德，實在也不小。上可以暗中輔助王道，下可以資助利益眾生。不僅是我們僧侶一時的幸運，實乃天下萬世的至幸。臣僧宗泐謹記。

洪武十一年正月日

【English Translation】 English version: Not dwelling in the Unconditioned (Wuwei, non-action, non-striving). This is inconceivable. From beginning to end, the entire sutra is referred to as 'Thus.' It begins with 'Thus to dwell, thus to subdue the mind,' and in the middle sections, it repeatedly says 'Thus.' Here, it also says 'Thus to contemplate.' The commentary explains that this is wondrous wisdom and right contemplation. From this, it is known that wondrous wisdom is truly the essence of the entire sutra. The Proper Doctrine section ends.

After the Buddha finished speaking this sutra, the Elder Subhuti (Subhuti), along with all the Bhiksus (Bhiksu, monks), Bhiksunis (Bhiksuni, nuns), Upasakas (Upasaka, male lay devotees), Upasikas (Upasika, female lay devotees), and all the Devas (Deva, gods) and Asuras (Asura, demigods) in the world, upon hearing what the Buddha had said, were all greatly pleased, and accepted it with faith and practiced it accordingly.

Annotations to the Diamond Prajna Paramita Sutra

Twenty-second day of the eleventh month of the tenth year of Hongwu

The Emperor issued an edict, ordering all monks in the realm to study and understand the Heart Sutra, the Diamond Sutra, and the Lankavatara Sutra. During the day, they were to lecture on them, and at night, they were to practice meditation. Furthermore, an edict was issued to select monks from the Chan and Teaching schools in various prefectures to gather at the Tianjie Shanshi Chan Monastery to collate and emend the ancient commentaries on these three sutras, establish a definitive interpretation, and promulgate it throughout the realm to widely propagate and uphold them. Respectfully thinking that the Emperor governs the realm as a Chakravartin (Chakravartin, Wheel-Turning King), relying on the power of past vows, personally receiving the entrustment from Vulture Peak (Griddhakuta), circulating the teachings to prolong the life of wisdom, it is truly extremely fortunate. Therefore, the monastic subject Zongle (Zongle) and others, although of dull intellect, dare to exhaust their loyalty, and present what they have heard in the past, presumptuously making annotations. The annotations were completed and presented to the Imperial Court on the twenty-eighth day of the first month of the eleventh year of Hongwu.

The Emperor, after reviewing them in the Hall of Supreme Harmony, approved of the interpretations.

An imperial decree was issued to have them printed and circulated to the world. However, these three sutras are all essential for investigating the mind, and their function lies in breaking through emotional attachments and revealing the inherent nature. And the merit of circulating them is truly not small. Above, they can secretly assist the royal way, and below, they can benefit and aid sentient beings. It is not only the temporary fortune of us monks, but truly the supreme fortune of the world for all generations. The monastic subject Zongle respectfully records.

First month of the eleventh year of Hongwu Day